FIRST VOLUME, 96th LETTER 

This letter, written to Muhammad Sherîf, explains that those who do not perform the acts of worship and good deeds within their proper times and who say, “I will do them tomorrow,” or “I will do them later,” are wrong; and that it is necessary to adhere to Hadrat Muhammad’s way Islam:

 My dear son! Today, you are in a situation that will permit you to do easily whatever you want. You are at an age when youth, health, power, strength, wealth and comfort are found together in the same place. Why do you put it off until tomorrow to hold on to the means that will cause you to attain endless bliss and to perform useful deeds? In the days of youth, the best time of man’s life, man should try to do the commands of his Owner, of his Creator, and to worship Him, which is the best and the most useful of deeds. He should abstain from the harâms, which Islam prohibits, and from what is dubious. (By dubious we mean the actions which we do not know for sure are permitted or forbidden.) He should do his best not to lose the opportunity of performing the five daily prayers of namâz in jamâ’at[1]. It is commanded that those Muslims who have the amount of property to reach the nisâb[2] must pay zakât. It is certainly necessary for them to pay zakât. Then, one should pay the zakât willingly and, even, by imploring the poor to take it. Because Allâhu ta’âlâ is very merciful and He pities His born slaves very much, He decreed only five prayers for worship in twenty-four hours and commanded to pay the poor, exactly or approximately, only one-fortieth of the commercial goods and that much of the quadruped livestock that graze in fields. He prohibited a few things and gave permission to do many things.

Then it is an act of headlong obstinacy and unreasonableness not to reserve an amount of time that will not take even one hour out of twenty-four hours to do Allah’s commandments or not to  give one-fortieth of one’s property, though one is rich, to poor Muslims, and strive to do what is harâm and dubious, leaving aside the innumerable permissible things.

Youth is a time when the nafs boils, the sensual desires frolic about and fiendish people and satanic genies attack. A little goodness done at such an age will be given much thawâb. When old, when worldly pleasures are on the decline, when power and strength are gone, and when there is no longer any possibility or hope of getting what is desired, nothing can be done except to sigh. Many people do not have a share even from that time of regret. That regret means repentance and is still a great blessing. Many cannot reach those days.

The eternal torments and various sufferings, which our Prophet communicated, will certainly take place, and everybody will get their deserts. Today, wicked people and devilish genies deceive us by putting forth Allah’s forgiveness and compassion and prevent us from worshipping and drag us towards sinning. However, one should know well that this world is a place of examination. Therefore, the darlings and the enemies are put together here, and all of them are pitied. Indeed, He declares in the hundred and fifty-fifth âyat of Sûrat-ul-A’râf: “My mercy includes everything.” But on the Day of Rising the enemies will be separated from the darlings. The âyat, “O kâfirs! Today separate from those whom I love!” in Sûrat-u Yâsin, communicates this fact. On that day, only the darlings will be pitied; there won’t be any mercy for the enemies, who will certainly be accursed. As a matter of fact, the âyat, “On that day, My mercy will include only those who, fearing Me, avoided being kâfirs and sinning, paid zakât, and believed the Qur’ân and My Prophet,” in Sûrat-ul-A’râf, conveys that this will be so. Then, on that day, the mercy of Allâhu ta’âlâ will be given to the ebrâr, that is, to those Muslims with good habits and useful deeds. Yes, all Muslims, all those with îmân as much as even a mote, will attain mercy in the end, after staying in Hell for a long time. But, for attaining mercy, it is necessary to die with îmân. Nevertheless, when the heart darkens from sinning, when the commands and prohibitions of Allâhu ta’âlâ are slighted, how can the light of îmân be protected from going out during the final breath? Great men of the religion say: “Continuing venial sins causes grave sins. And continuing grave sins drifts one into becoming a disbeliever.” May Allâhu ta’âlâ protect us against being so!

Translation of a Persian couplet:

I talked very little and feared hurting your heart;

Knowing your short temper, I refrained from what I’d impart.

May Allâhu ta’âlâ bless us with doing the things which He likes! For the sake of His beloved Prophet, Hadrat Muhammad, and his dear Ahl-i bayt, may He accept our prayer! The carrier of this letter, Mawlânâ Ishâq, is an acquaintance and mukhlis of this faqîr. We have shared the rights of neighbours for a long time. If he asks for any sort of assistance, I hope that you will not disappoint him, inshâ-Allah. He has the talent of elegance of style in handwriting. Wassalâm.

No, no! You are never treated unjustly by your Allah! What you suffer from is an atonement for your deeds!

[1] One person performs namaz in the front; the others, behind him, perform it like him by adapting themselves to him. The person who performs it in the front is called the imâm. Those who perform it behind him are called the jamâ’at. Please see the twentieth chapter of the fourth fascicle of Endless Bliss.

[2] It means border. It is the amount of property distinguishing being rich from being poor. He who has property less than this amount is called poor. Anyone whose property is more than this amount is called rich. Please see the first chapter of the fifth fascicle of Endless Bliss.

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