[2] Trusting in one’s Lord means that one does not hope except from Him, and fears none but Him. Trust is one of the five things through which the Path of the Sufis is sought, as mentioned by Ibn `Arabi. These five things are: trust in Allah, certainty, patience, determination, and being true. So it is upon the intelligent to consign all their affairs to Allah, and not to rely on others, for Allah Most High has said, “And whosoever puts their trust in Allah, He will suffice him.” (Qur’?n, 65:3)
[3] For only that which He has determined and destined happens. In the Forty Hadiths of Nawawi, it is reported on the authority of Ibn Abbas (may Allah be pleased with him) that he said, “I was behind the Prophet (Allah bless him and give him peace) one day when he said to me, “O youth, I shall teach you some words. Be mindful of Allah, and Allah will be mindful of you. Be mindful of Allah and you will find him in front of you. If you ask, ask of Allah. If you seek help, seek help of Allah. Know that if the Community were to gather to benefit you with anything, they would only benefit you with something Allah had written for you, and if they gather to harm you, they would only harm you with something Allah had already written for you. The pens have been lifted and the pages have dried.” (Related by Tirmidhi, who said it is a good and rigorously authentic narration)
[4] The conditions for a valid repentance are four: acknowledging one’s sin, being remorseful about it, (F: leaving it immediately and) being determined not to return to it, and to mend any grievances .
[5] “And whoever hopes for the meeting with his Lord, let him do righteous work, and make none sharer of the worship due unto his Lord.” (Qur’?n, 19: 111)
[6] The good is that which corresponds to the Sacred Law, and the bad is that which contravenes it.
It is only necessary to command good and forbid evil if one believes that the person will listen. If one thinks that the person will not listen, it is not necessary; however, it is better to advise that person, even if it entails harm to one. (F: However, if this will mean that the person becomes worse or more entrenched in their wrongdoing, then it is better to remain silent.)
Know, too, that enjoining the good and forbidding the evil needs to be done in a gentle and mild way. It is best to do so by relating the matter back to the Lawgiver. It is best done in private, if possible.
[7] Backbiting can be explicit with the tongue, or by actions such as mimicking.
It is best to seek that person’s forgiveness, though it is enough to feel remorse and seek Allah’s forgiveness for having talked about him behind his back.
[8] “Your Lord has decreed that you worship none save Him, and (that you show) kindness to parents.” (Qur’?n, 18: 23)
[9] Regarding being good to one’s relatives, we should remember that the point is not to be good to them only if they are good to you, but rather to be good to them even if they are bad to you.
[10] F: This includes trying to make others laugh through lying.
[11] For in each atom of these created things is sufficient proof that Allah Most High is its Creator, without partners or aides.
