For example...

For example, he is, in the type and method of his action, to apply the fact that: “There is no effecter [ mu'aththir ] in the (world of) existence save Allah,” and, as his verbal testimony requires him to think that nobody is effective, he should work out the plan of his acts accordingly. Hence, he should not extend the hand of need to anybody except to the Sacred Presence of Allah, the Most High, nor should he open the eye of expectation at any being.

He should show himself rich and in no need, before the weak servants, and keep aloof from weakness, humility and inability. This is frequently referred to by noble Hadiths , as is in a narrative stated in the noble al - Kāfī : “A believer's dignity is to manage without the help of the people.”[^3] Showing oneself well off and prosperous is one of the religious commendable practices, while demanding things from people is undesirable.

In short, one must put to practice the divine grace: “There is no effecter in the (world of) existence except Allah” in his external kingdom. The third is the Cordial Testimony [ shahādat-i qalbiyyah ], which is the source of the practical and verbal testimonies, as without it, these would not come to actuality. And it is that Allah's Unity of Action manifests in the heart, which realizes, by way of its inner secret, the truth of this grace, and separates itself from other beings.

Most of the narratives quoted from the infallible (' a ) concerning abandoning looking with greed at what is in the hands of the people, and despairing of the servants, and trusting and confiding in Allah, the Exalted and Most High refer to this situation.

It is in al - Kāfī , on the authority of 'Alī ibn al-Husayn (' a ) that he said: “I found that the entire goodness is gathered in cutting one's coveting what is in the hands of others, and whoever placed no hope on the people in anything, and entrusted himself to Allah, the Exalted, in all his affairs, Allah would respond to him in all the things.”[^4] Hadiths of this kind are many. The fourth is the Essence Testimony (Personal Testimony = shahādat-i dhātiyyah ), i.e.

the existential testimony, and it appears in the perfect holy men. To the holy men, this testimony is present in all beings, in one way or another.