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Know, O friend, who is satisfied with the world and is comforted by it. You are like one who rolls down from the top of a high palace. While he is falling, the palace, too, rolls down in a flood coursing down a high mountain, and the mountain, too, rolls down into the depths of the earth via earthquakes.

The palace of life has started to demolish, and the bird (plane) of your lifespan flies with lightning speed. Soon it will lay you in the nest of your grave. The stream of time turns its wheels with a speed horrifying all minds, and the ship of earth floats like clouds, by reciting the âyah 1 تَمُرُّ مَرَّ ٱلسَّحَابِ . If, while being in a fast-moving train, a man stretches his hand out — in the middle of the way and despite the speed — to grasp thorny flowers alongside the railways and the thorns tear his hands, can he blame anybody other than his nafs?

Thus, O friend! Do not stretch your hands or eyes to the world’s flowers, for if the pain of separation tears your heart when you grasp them, how painful is the time of final separation?

O my nafs commanding evil, be an ‘abd to whomever you wish and claim whatever you wish, or call whomever you wish. As for me, I am the ‘abd of only Him, He Who has created me and subjected to me the sun, the moon, the earth and the trees. I ask for help only from He, Who carries me on the plane of life that moves in the space of encompassing qadar and has subjected to me the earth that flies among the stars and planets. Sitting in the compartment of this day connected to both yesterday and tomorrow with His permission, I ask for help only from He, Who makes me mount the train of time travelling with the speed of lightning through the tunnel of earth, under the mountain of life towards the gate of the grave along the way to all eternity. I call and ask for help only from He, Who can stop the wheel of destiny, which apparently moves the ship of earth, and stop the movement of time by reuniting the sun and the moon. I ask for help only from He, Who can steady this changing earth rolling down from the peaks of existence into the depths of the valleys of perishment and decay by transforming it into another world through the mystery of يَوْمَ تُبَدَّلُ ٱلْأَرْضُ غَيْرَ ٱلْأَرْضِ2. For I have hopes and aims that are connected with all things. My hopes stick to things, on which time passes and the earth goes, and which the world leaves; they continue to eternity. I also have a deep connection with the joys and sorrows of all sâlih ‘abds of Allah in the samâwât and on the earth.

So I perform ‘ibâdah only to He, Who can be aware of my heart’s most secret thoughts and satisfy and reform its least hopes and inclinations, and can also create qiyâmah and change the world into the âkhirah in order to establish eternal happiness for mankind, which is the hope of my mind and imagination. His Hands reach the tiniest particle and the largest sun at the same instant. The smallest particle cannot hide itself from His control and administration, and the greatest sun cannot be arrogant before His Qoudrah. He is such that all your pains transform into pleasures if you know Him, and that without Him all ‘ilm change into wahm and hikmah into calamity and illness...

Yes, without the nûr of His ma’rifat, existence weeps the drops of non-existence, nûr rains darkness, living creatures pile dead things on you, pleasures pile pains and sins. Without the nûr of His ma’rifat, beloved ones — rather, everything — transform into enemies. Without it, permanence becomes a disaster, perfection goes for nothing, life goes like the wind and becomes a torment, the mind becomes a means of suffering and misery, and hopes and wishes weep the drops of pain.

Everything is for those who are for Allah; everything is against those who are not for Allah. Being for Him means to give everything to Him and have idh'ân that everything belongs to Him and is His property.

He is the One Who has created you in a form surrounded by circles of need and equipped you within the smallest circle of needs amongst them, which your will and power can only reach as long as your hands can stretch. Rest of your needs, some of them are related to an enormous circle stretching from the azal to eternity, and between the earth and the ‘arsh. To make you reach these needs, He has equipped you with du'â and said, قُلْ مَا يَعْبَؤُا بِكُمْ رَبِّى لَوْلاَ دُعَاؤُكُمْ3.

Yes, just as an infant calls its parents to provide what it cannot reach, so does an ‘abd call his Rabb through his impotence.