[those] who believe in the Unseen, and maintain the prayer: that is, [they believe] in what is absent to them in terms of the faith of following authority (taqlīdī), or that [faith] of the verification of knowledge. For faith is in two parts, that of following authority and that of verification. That of verification is [itself] divided into two, [verification] by reasoning (istidlāl) or by unveiling (kashfī), both of which [are] either [of the type that] stand at the limit of knowledge and of the unseen, or [of the type that] do not stand there. The former is to know [something] for certain, what is called the knowledge of certainty (ʿilm al-yaqīn); the second is either of the eye, namely, the witnessing (mushāhada) called the eye of certainty (ʿayn al-yaqīn), or of the reality, namely, the vision of self-disclosure, called the reality of certainty (ḥaqq al-yaqīn). The last two types do not belong to [the category of] belief in the Unseen. For belief in the Unseen requires works of the heart, namely, [self-]purification (tazkiya), which is the purification of the heart against becoming inclined to the exterior bodily fortunes that distract [one] from attaining abiding happiness. For happiness is of three kinds: that of the heart, that of the body and that which surrounds it. That [happiness] of the heart consists of gnostic sciences (maʿārif) and wisdoms, perfections of knowledge and practical perfections of character. As for [the happiness of] the body, this consists of physical well-being and strength, corporeal pleasures and natural passions. As for that [happiness] which surrounds [the body], this consists of wealth and means, just as the commander of the believers [ʿAlī b. Abī Ṭālib], peace be upon him: 'Verily, ample wealth is a grace, but more excellent than ample wealth is the well-being of the body and a God-mindful heart'. It is necessary to guard against [concerning oneself with] these former two in order to obtain this desired last by means of renunciation and worship. For to perform prayers is to abandon the comforts of the body and to tire the physical limbs, [prayer] being the mother of all [acts of] worship which when it is forthcoming the remainder follow, truly prayer prohibits lewd acts and indecency [Q. 45:29], since it is a burden and a great hardship upon both body and soul; while to expend of [one's] wealth [in charity] is to turn away from outward happiness beloved to the soul, what is called renunciation (zuhd).
