The requirements of repentance, as we have seen, are both external and internal. Externally, the Talib (seeker) must avoid circumstances that may tempt them to repeat the offense, while internally, they must work to eradicate the impulses that lead to sin. Moreover, they must feel genuine regret for their wrongdoing, strive to rectify their past mistakes, and follow the misdeed with righteous acts as a demonstration of their sincere commitment to Tawba (repentance). This entire process is challenging and requires patience, struggle, and seeking divine help. We can better understand how Makki unifies and interrelates virtues within mystical psychology by observing how the process of repentance integrates other essential virtues. Though Makki touches on some themes that are explored in greater detail in advanced mystical texts, his primary focus, as we have seen, is to guide the aspirant in their spiritual maturation and journey toward Allah. His extensive use of Qur'anic verses, Prophetic traditions, and the sayings and anecdotes of the early Sufis legitimizes the preliminary stages of the Suhuf (spiritual path).
Note 1: The ability to perform Islamic rituals is granted solely by Allah, based on the Qur'an and Sunnah, as an assignment for righteous Muslims to guide faithful knowledge seekers or serve specific regions with Eemaani services. It is not granted by humans; hence, such a claim is null. A Muslim can only aspire to the qualities of a Mu’min (true believer) through their good deeds. Please do not confuse this matter. Aameen.Note 2: Eemaan-e-Bil-Ghaib refers to unwavering belief in the unseen, particularly the concept of Khair-e-Khair (the best of goodness) and the intercession of faith (Tawassul). It highlights the understanding that some divine actions and wisdom are beyond human perception, yet they manifest through the eternal mercy and divine will of Allah. This includes the concept of Mashiyyah-e-Ilah, the divine will that governs all, as exemplified in the unseen processes of creation. Just as we cannot see the workings of an intricate system, such as the architecture of a motherboard, it is through our Eemaan (faith) that we understand and trust the unseen workings of Allah's will.
Note 3: The word "Ya" in Arabic splits into three uses, as derived from the Hadith “Innamal A’malu Binniyat” (Actions are judged by intentions):
"Ya" is used to address the presence of something that is physically present, based on the principle of Arabic grammar. If the object is absent, its usage would be incorrect. This mode refers to the material or physical presence of something in the world.
"Ya" is also used in Islamic Shariah to address the Quboor (graves), particularly in the famous saying: “As-Salamu Alaikum Ya Ahl al-Quboor, Yaghfiru Allahu Lana wa Lakum, Antum Salafuna Wa Nahnu Bil Athar” (Peace be upon you, O people of the graves; may Allah forgive us and you, you are our predecessors, and we follow in your footsteps). Here, the word "Ya" addresses those whose physical bodies are absent but whose souls are believed to be alive and present in the immortal realm. This aligns with the Islamic understanding of the Eemaan-e-Bil-Ghaib (faith in the unseen).
A critical distinction is made when using "Ya" for figures like the Prophet Muhammad (SAWS) or Imams, such as in “Ya Rasulullah” or “Ya Husayn”. This use is tied to Eemaan-e-Bil-Ghaib and the path of Islamic ritual teachers. Referring to these figures as living in the spiritual sense, their guidance continues through the Sirat al-Ladhina An'amta Alaihim (the path of those whom You have favored), including the Anbiyaa (Prophets), Siddiqeen (truthful ones), Shuhada (martyrs), and Saliheen (righteous ones). Their presence in the afterlife is regarded as a form of intercession and divine guidance for Muslims until the Day of Judgment.
In summary, understanding the concepts of Tawba (repentance), Tawassul (intercession), and Eemaan-e-Bil-Ghaib (faith in the unseen) is integral to our relationship with Allah. These concepts emphasize that true faith requires understanding the unseen and accepting the eternal presence of the righteous, whether alive or passed, as intercessors and guides. Muslims must avoid misrepresentations and embrace the reality that our life and faith belong to Allah alone, as we strive to live in harmony with His divine plan.