regards his remembrance of sin as polytheism.

Hence, if penitent is with self attributes his pertinacity is still resolvable and when he is annihilated to his attributes then it is not right to discuss his trait. Therefore Moses while his attributes were subsistent said (words of Quran), Thee I turn in repentance, (Q 7:143). But the Prophet (peace be upon him), while his attributes were annihilated, said, cannot render Thy due praise. In short, the mention of grief while in proximity is itself a grief. It behooves the penitent not to remember his self, and then why the remembering of his sins. Indeed, remembrance of sin is a sin, because it is the place of dislike and sin is also a hateful thing therefore, its remembrance and mentioning would also be hateful, as it is not lawful to mention of even other than sin. Since mention of a crime is a crime, similarly to forget the crime is also a crime, for remembrance and forgetfulness is connected to your self. Junaid said that he read many books, but never found anything as instructive as this verse:- When I asked my beloved, what is my sin? she said in reply: Your existence is such a grievous sin that all other sins are worthless before it. When in the proximity of beloved physical presence is unlawful, then what to talk of his attributes! In short, repentance is a divine strengthening and sin is a corporal act. When contrition prevails over the heart the body has no means of repelling it. As in the beginning no human force could prevent repentance, so how any of his acts could prevent repentance in the end. Allah has said. and His Lord turned towards him: for He is Oft Returning, (Q 2:37). There are many verses in the Quran to the same fact, which are too well known to require citation. Repentance is of three kinds: - The first one is from immorality to the way of rectitude; - the second is from right to what is still more right, and - finally from self hood to Allah. About the first kind of repentance Allah says: And those who having done something to be ashamed of, or wronged their own souls, earnestly bring Allah to mind, andask for forgiveness for their sins (Q 3:135). The second kind of repentance is of Moses who said, to Thee I turn in repentance, (Q 7:143). The third kind of repentance is the saying of Prophet (peace be upon him) who said, whenever (seeing the higher maqam, from the lower maqam) I feel veil on my heart, I repent seventy times a day. It is bad and blameworthy to commit sin and praiseworthy to incline to repentance. First kind of repentance is for common people and its commandment is very

clear. Until the right path is not met with, occupying the mid way is tranquility and veil. The second kind of repentance is praiseworthy and this is the repentance of the elects. It is impossible that they should repent of sin or disobedience. Dont you see that whole of the universe is sore for the vision of Allah but Moses repented, because he desired for vision of the Truth with his own volition, and in love personal volition is a taint. Moses renounced his personal volition by saying I turn in repentance, but the people thought he had renounced the vision of Allah. And as to the third kind of repentance, it belongs to the degree of divine love and those who love Allah they repent not only of the imperfection of a station below the station to which they have attained, but also of being conscious of any maqam (station) or state. Hence, the maqamat (stations) of Prophet (peace be upon him) were continually growing and when he reached the higher station, he used to beg pardon for the lower station and repent from seeing it. It is not incumbent to remain away from that sin for which repentance has been preferred, for only firm commitment not to commit the sin is sufficient. But still if circumstances force one to commit the same sin again to which he repented, still he would be rewarded for being refrained from that sin for a particular period. Many novices of this path have repented and gone back to wickedness and then once more, in consequence of an admonition, have returned to the true Path. Some elder related that he repented seventy times and went back to sin on every occasion, until at the seventy first time he became steadfast. Abu Umru Ismail b. Nujaid24 related that as a novice, he repented in the assembly of Abu Uthman Hairi and remained steadfast in repentance for some time. One day suddenly the evil thought prevailed over him and he fell into error. He left the society of Sheikh, and even whenever he saw him from a far his guilt caused him to flee from his sight. One day unexpectedly he came across of him and the Sheikh said to him: O son, do not associate with your enemies unless you have sufficient strength to counter it, for an enemy see your faults and rejoice and if you have no faults, enemy will feel sorrow.(24 Abu Umru Ismail b. Nujaid Nishapuri, companion of Junaid, died in Mecca 366 A.H.) If you must sin, come to us, that we may bear your affliction, so you do not achieve the object of your enemy. The heart of Abu Umru got disgusted of sins and then he remained steadfast on his repentance. Someone having repented of sin returned to it and then repented once more. He was regretful and felt ashamed and thought that with what face he should turn to Allah. He heard heavenly voice, saying: You obeyed Me and We recompensed you, then you