The sālik 's discipline...

The sālik 's discipline, in this instance, is to make himself realize that this stage greatly differs from other ones, and to preserve it is of the sālik 's important duties, because the heart is the leader of those in seclusion in the Court (of Allah), and with its corruption all of them will be corrupted: “If the scholar is corrupt, the world will be corrupted.”[^5] The heart of a scholar is a small world, while the scholar is the heart of the big world.

In this stage the sālik 's duties increase, because the building of the mosque is also added to his responsibilities and it maybe that God forbid! His mosque will be a mosque of harm [ dirār ], disbelief and disunity of the Muslims. In such a mosque it is not allowed to worship Allah, and it must be pulled down.

Having established the divine invisible mosque with the hand of the Beneficent and of the guardianship, and purified it from all impurities and satanic intrusions, and begun his seclusion therein, the sālik is to strive to take himself out of his seclusion in the mosque in order to seclude in the Court of the Owner of the mosque.

And, after purging himself from self-love and getting out of his own fetters, he himself will become the house of Allah, or better to say, he will become the mosque of the Lord, and Allah will glorify Himself through Manifestation of Action, then of Names and of Essence in that mosque, and this glorification is the Salat of the Lord, saying: Subbūhun quddūs , rabb 'ul-malā'ikati war-rūh (All-Glorious, All-Holy, the Lord of the angels and the spirit).[^6] The traveler to Allah has, in all the stages of the journey, another duty to perform, neglecting which is not permissible at all, for actually it is the core of the cores and the objective of the sulūk .

This duty is not to forget to remember Allah in any situation or stage, and to seek to know Allah from all rituals and worships, and to see Him in all phenomena, and not to let the blessings and munificence prevent him from the company [ suhbat ] and privacy, as this is a kind of istidrāj (being engaged in other than the Haqq ).

In short, he is to take the spirit and the interior [ bātin ] of the worships and rituals to be knowing Allah, and to look into them for the Beloved so that the attachment of loving and being loved becomes fixed in his heart, and he may be favored with hidden graces and secret associations.