LETTER 37: DIVINE WORSHIP

In the name of God, the Merciful, the Compassionate!

Brother Shamsuddin may God grant you the favor of being one of those who worship Him! Worship is the stock-in-trade of the saints, the way in which the God-fearing conduct themselves, the real business of men, the profession of magnanimous souls, the reason and worth of a man's life, the fruit of knowledge, and the path chosen by those endowed with insight. It is also the way to heaven and eternal bliss, though it means scaling tortuous mountain paths and undergoing countless tribulations. There are many enemies and robbers along the Way. There are few friends or fellow travelers. It is difficult because it is the road to paradise. The Prophet said: Heaven is attained only after undergoing many trials and tribulations, while one arrives in hell after treading an easy path and having pandered to one's lusts. There are many difficulties-the servant is weak, the times are hard, the enterprises of religion are faulty. and languishing, there is no prosperity, life is short, death is near, and the journey is long. Worship is the sustenance without which there is no way to proceed. If it is lost, it is impossible for a person to acquire what he is seeking. This work is not only difficult but hazardous. Hence it is that few people determine to travel this path. Of those who make such a resolution, few actually carry it out. Of those who do so, few attain the object of their desire. Yet one who succeeds becomes beloved of the Lord. His work is brought to completion, and his object attained! He is seated on the sought-after throne, protected from every misfortune. He is secure in the everlasting Country and speaks in an intoxicated tongue.

As long as the shadow of the King falls upon us, then both worlds act as our servant and doorkeeper: The garden and maidens of paradise are but thorns on our path,

Since our destiny is beyond both this world and the next.

They say that the real hindrances and veils of the servant are four: the world, creatures, Satan, and one's ego. This world veils the next, creatures, worship, Satan, religion, our ego, the Lord. When a novice undergoes austerities, he emerges from the veil of this world. When he embraces the life of seclusion and solitude he emerges from the veil of creatures. When he resolves to follow fully the Tradition of Muhammad he emerges from the veil of Satan; and when he engages in austerities and struggle with self and turns away from following his selfish inclinations, he emerges from the veil of his ego. Then there occurs revelation upon revelation, vision upon vision. In a short time, he sees himself in the desert of yearning, toppled upon the plains of love. From there he proceeds toward the garden of paradise and arrives at the meadow of intimacy, where he is given robes of honor and miraculous powers from the gracious and bounteous Lord. His state is now such that, although his body remains in this world, his heart has gone to the next, just as in praise of Sufis, it has been said: Their bodies are in this world, while their hearts are in the next.

When he is taken from this transitory abode to the presence of the everlasting Lord and sees, in the garden of paradise, his own poor, insignificant, weak soul in the midst of a great country and a mighty kingdom, he experiences a reward and blessing beyond description. What bliss! What wealth! What a blessed servant he is! What a pleasing work he has done! When a seeker after all this places his hands in those of an experienced guide, he will find it easy to devote himself to the service of Sufis and to associate with other Sufis if he first re- solves to forgo criticism, both external and internal. There should not be any internal opposition or external criticism. Both of these would serve only to disturb a novice. He should oppose neither the words nor the deeds nor the state nor the evident virtues of his guide.

Let him consider once again the story of Moses and Khizr, so that he can understand what abandonment of self-control entails; for if a novice rejects the authority of his guide, he becomes an apostate of the Way. None of the guides of the Way will be able to help such a person reach his destination. On the other hand, it sometimes haps pens that a conscientious novice is not able to acquire training in the service of his spiritual guide and, for some reason, does not make progress. It could also happen that his guide gives him permission, and he then attaches himself to another guide with whom he had no previous association, just as Khwaja Abu Sa'id Abul Khair, after the death of his own guide, Abul Fazl Hasan, attached himself to the ser- vice of Sheikh Abul Abbas Qassab

If a novice detects, in word or deed, anything blameworthy in his guide's conduct, he should flee to the protection of his own helpless-ness, lest he perish. When all his guide's other affairs are adorned with the precepts of the Law, that single defect is shown in order to test him. He cannot be favored if he himself were to act like that. The whole tenor of his conduct should not be determined by that single defect, nor could he say that his own behavior measured up to his guide's. The novice, upon seeing all this, should pass beyond that single defect and fix his eyes on the beauty of all the other actions of his guide, for it is there that the power of God's forgiveness is made manifest, not in any virtue the novice himself might possess. If, on the other hand, someone's behavior is seen to be totally opposed to the precepts of the Law, or even in general opposition to them, the novice should flee from that place, since such a person would cause him to descend into torments as he tramples underfoot the faith and tears up the path.

In short, there is no alternative: Worship requires knowledge, which serves as its axis and pivot. It is said that knowledge and worship are two substances, the causes of which are everything that you see and hear: the composition of those who compose, the teaching of teachers, and the advice of advisers. Indeed, it is by reason of them that scriptures were revealed and messengers sent. It should be known that whatever is apart from these two works can be considered a useless endeavor leading nowhere. It is simply idle, worthless chatter! This is why Khwaja Hasan Basri said: The seeking of this knowledge is valuable, for it explains worship, conversely, one should pay attention to worship, since it clarifies knowledge. When the novice has understood the inescapable interrelationship of worship and knowledge, he should then realize that, of the two, knowledge is the more exalted. It has priority over worship because it is the source and guide of worship. Thus, it is that the Prophet has said: Knowledge directs action, and action follows knowledge. He also said: The sleep of a learned man is better than the prayer of an ignorant one. And again: A person who acts without knowledge does more damage than good. And further God inspires the fortunate ones with knowledge, while He deprives the unfortunate ones of it. The misfortune of the latter stems from the fact that they had not gained knowledge and had acted in ignorance. For such activity there will

be no reward in the life to come This is the reason why the ascetics of the past used to busy themselves in the pursuit of knowledge more than in any other work, because the task of worship depends upon it. If a man of God worships Him with the devotion of the angels of the seven heavens and of the earth, but lacks knowledge, he will gain absolutely nothing. O brother, now you should know what to do whenever there is a melting sensation, or whenever pride arises, or an inner burning, for such things befall travelers! There can be a state when, even if the di vine throne and footstool were to be bound to the sandal-laces of his courage, a man would not dare peep out of the corner of his eye! Paradise and hell are in abeyance at the threshold of this exalted status. Such a man takes no pleasure in himself. In the very state of his heart's expansion he is beside himself shouting out, Praise be to me! Exalted am I! He then enters a state in which he sees himself being overtaken by the pigs and dogs of this world in heaven itself, and fire- worshiping Magi are ascendant over him. He considers whatever is said to ridicule him as correct. He sees all sorts of faults as present within himself. He puts a piece of sugar in the mouth of anyone who throws a stone at him. He prays for whoever curses him. He evinces fidelity in answer to those who are faithless toward him. Have you not heard what was said in perplexity by the man who shouted out, Praise be to me! in the world of the perfection of Unity? While he was witnessing the beauty of the divine Oneness when the time came for him to die, he was asked, O guide of the Way and the Truth, what are you doing? He replied: I am throwing away the sacred thread. He also said: Look, do you not see that I am that Turk who just converted to Islam?

Sometimes I experience plenty, at other times penury. My heart may burst with joy or lie grief-stricken. Whether people scoff at me or make much of me, I have become the chameleon of my age!

Peace!

In the name of God, the Merciful, the Compassionate!

Brother Shamsuddin may God grant you the favor of being one of those who worship Him! Worship is the stock-in-trade of the saints, the way in which the God-fearing conduct themselves, the real business of men, the profession of magnanimous souls, the reason and worth of a man's life, the fruit of knowledge, and the path chosen by those endowed with insight. It is also the way to heaven and eternal bliss, though it means scaling tortuous mountain paths and undergoing countless tribulations. There are many enemies and robbers along the Way. There are few friends or fellow travelers. It is difficult because it is the road to paradise. The Prophet said: Heaven is attained only after undergoing many trials and tribulations, while one arrives in hell after treading an easy path and having pandered to one's lusts. There are many difficulties-the servant is weak, the times are hard, the enterprises of religion are faulty. and languishing, there is no prosperity, life is short, death is near, and the journey is long. Worship is the sustenance without which there is no way to proceed. If it is lost, it is impossible for a person to acquire what he is seeking. This work is not only difficult but hazardous. Hence it is that few people determine to travel this path. Of those who make such a resolution, few actually carry it out. Of those who do so, few attain the object of their desire. Yet one who succeeds becomes beloved of the Lord. His work is brought to completion, and his object attained! He is seated on the sought-after throne, protected from every misfortune. He is secure in the everlasting Country and speaks in an intoxicated tongue.

As long as the shadow of the King falls upon us, then both worlds act as our servant and doorkeeper: The garden and maidens of paradise are but thorns on our path,

Since our destiny is beyond both this world and the next.

They say that the real hindrances and veils of the servant are four: the world, creatures, Satan, and one's ego. This world veils the next, creatures, worship, Satan, religion, our ego, the Lord. When a novice undergoes austerities, he emerges from the veil of this world. When he embraces the life of seclusion and solitude he emerges from the veil of creatures. When he resolves to follow fully the Tradition of Muhammad he emerges from the veil of Satan; and when he engages in austerities and struggle with self and turns away from following his selfish inclinations, he emerges from the veil of his ego. Then there occurs revelation upon revelation, vision upon vision. In a short time, he sees himself in the desert of yearning, toppled upon the plains of love. From there he proceeds toward the garden of paradise and arrives at the meadow of intimacy, where he is given robes of honor and miraculous powers from the gracious and bounteous Lord. His state is now such that, although his body remains in this world, his heart has gone to the next, just as in praise of Sufis, it has been said: Their bodies are in this world, while their hearts are in the next.

When he is taken from this transitory abode to the presence of the everlasting Lord and sees, in the garden of paradise, his own poor, insignificant, weak soul in the midst of a great country and a mighty kingdom, he experiences a reward and blessing beyond description. What bliss! What wealth! What a blessed servant he is! What a pleasing work he has done! When a seeker after all this places his hands in those of an experienced guide, he will find it easy to devote himself to the service of Sufis and to associate with other Sufis if he first re- solves to forgo criticism, both external and internal. There should not be any internal opposition or external criticism. Both of these would serve only to disturb a novice. He should oppose neither the words nor the deeds nor the state nor the evident virtues of his guide.

Let him consider once again the story of Moses and Khizr, so that he can understand what abandonment of self-control entails; for if a novice rejects the authority of his guide, he becomes an apostate of the Way. None of the guides of the Way will be able to help such a person reach his destination. On the other hand, it sometimes haps pens that a conscientious novice is not able to acquire training in the service of his spiritual guide and, for some reason, does not make progress. It could also happen that his guide gives him permission, and he then attaches himself to another guide with whom he had no previous association, just as Khwaja Abu Sa'id Abul Khair, after the death of his own guide, Abul Fazl Hasan, attached himself to the ser- vice of Sheikh Abul Abbas Qassab

If a novice detects, in word or deed, anything blameworthy in his guide's conduct, he should flee to the protection of his own helpless-ness, lest he perish. When all his guide's other affairs are adorned with the precepts of the Law, that single defect is shown in order to test him. He cannot be favored if he himself were to act like that. The whole tenor of his conduct should not be determined by that single defect, nor could he say that his own behavior measured up to his guide's. The novice, upon seeing all this, should pass beyond that single defect and fix his eyes on the beauty of all the other actions of his guide, for it is there that the power of God's forgiveness is made manifest, not in any virtue the novice himself might possess. If, on the other hand, someone's behavior is seen to be totally opposed to the precepts of the Law, or even in general opposition to them, the novice should flee from that place, since such a person would cause him to descend into torments as he tramples underfoot the faith and tears up the path.

In short, there is no alternative: Worship requires knowledge, which serves as its axis and pivot. It is said that knowledge and worship are two substances, the causes of which are everything that you see and hear: the composition of those who compose, the teaching of teachers, and the advice of advisers. Indeed, it is by reason of them that scriptures were revealed and messengers sent. It should be known that whatever is apart from these two works can be considered a useless endeavor leading nowhere. It is simply idle, worthless chatter! This is why Khwaja Hasan Basri said: The seeking of this knowledge is valuable, for it explains worship, conversely, one should pay attention to worship, since it clarifies knowledge. When the novice has understood the inescapable interrelationship of worship and knowledge, he should then realize that, of the two, knowledge is the more exalted. It has priority over worship because it is the source and guide of worship. Thus, it is that the Prophet has said: Knowledge directs action, and action follows knowledge. He also said: The sleep of a learned man is better than the prayer of an ignorant one. And again: A person who acts without knowledge does more damage than good. And further God inspires the fortunate ones with knowledge, while He deprives the unfortunate ones of it. The misfortune of the latter stems from the fact that they had not gained knowledge and had acted in ignorance. For such activity there will

be no reward in the life to come This is the reason why the ascetics of the past used to busy themselves in the pursuit of knowledge more than in any other work, because the task of worship depends upon it. If a man of God worships Him with the devotion of the angels of the seven heavens and of the earth, but lacks knowledge, he will gain absolutely nothing. O brother, now you should know what to do whenever there is a melting sensation, or whenever pride arises, or an inner burning, for such things befall travelers! There can be a state when, even if the di vine throne and footstool were to be bound to the sandal-laces of his courage, a man would not dare peep out of the corner of his eye! Paradise and hell are in abeyance at the threshold of this exalted status. Such a man takes no pleasure in himself. In the very state of his heart's expansion he is beside himself shouting out, Praise be to me! Exalted am I! He then enters a state in which he sees himself being overtaken by the pigs and dogs of this world in heaven itself, and fire- worshiping Magi are ascendant over him. He considers whatever is said to ridicule him as correct. He sees all sorts of faults as present within himself. He puts a piece of sugar in the mouth of anyone who throws a stone at him. He prays for whoever curses him. He evinces fidelity in answer to those who are faithless toward him. Have you not heard what was said in perplexity by the man who shouted out, Praise be to me! in the world of the perfection of Unity? While he was witnessing the beauty of the divine Oneness when the time came for him to die, he was asked, O guide of the Way and the Truth, what are you doing? He replied: I am throwing away the sacred thread. He also said: Look, do you not see that I am that Turk who just converted to Islam?

Sometimes I experience plenty, at other times penury. My heart may burst with joy or lie grief-stricken. Whether people scoff at me or make much of me, I have become the chameleon of my age!

Peace!