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Origins of the Druze People and Religion, by Philip K. Hitti, [1924], at sacred-texts.com
It is incumbent upon the ‘Āqil that he should direct his energy only to the next world, preparing for it the provisions of piety, and not trusting this world which is a world of passage and not of settlement. He should begin with training his character, sensing its good qualities and purifying it from whatsoever alienates it from Allah (may he remain high!), such as bodily passion, greed for worldly possessions, anger, revenge, ill-temper, pride over others, and self-regard—all of which stand as a screen between him and the knowledge of his Creator (may he remain high!). And if he is thus screened from the knowledge of his Creator, he then becomes a victim to evil habits.
On the other hand, if the worshiper makes his chief ambition and desire the religion of Allah and the fear of him, holding fast to his commandments, abiding by his laws and turning his back upon what he has forbidden, then shall the Lord (may he remain high!) accord him success, bestow upon him his wisdom, and enlighten his heart rendering it like a polished mirror in which the divine facts are reflected. For wickedness, feebleness, evil whisperings and corruption lie dormant in the innermost part of
the souls; and if the light of Unity and gnosis 1 should shine upon it, then all wickedness therein is destroyed, extinguished and exterminated—just as when the light of the sun shines, the light of the planets is eclipsed and entirely put out. Although the planets’ light is extinguished in effect, yet it is in heaven in fact; but so long as the light of the sun is shining, the planets can produce no effect whatsoever. When the sun sets, however, then the planets will appear. Such is the case with the soul. As long as the light of reality and the knowledge of Allah (may he remain high!) are shining upon it, its darkness and its wickedness are dormant and have no trace; but in case wisdom and the knowledge of Allah (may he remain high!), set, then will evil qualities appear and reveal themselves in the same way as the stars reveal themselves when the sun sets.
Nothing, therefore, is more incumbent upon the ‘Āqil than to persevere in the religion of Allah, to abide by it day and night, and to bend every effort to keep the company of those who are useful and godly, so that they may add to his enlightenment. He should also imagine that Allah (may he remain high!) is with him, watching over him, and not departing from him for one wink of the eye. At all times should he be mentioning Allah's name, waiting upon him, and not neglecting him for one instant. He should fear no blame in the pursuit of truth, but should rather devote all energy and direct every sound mental power to the acquisition of the favor of the Lord of mankind, and the following of the path of right guidance which leads to victory on the last day.
Said Allah: "O my servant, ten for thee and ten for me:—Be industrious and I shall give thee aid; demand, and I shall bestow; repent, and I shall forgive; thank, and I shall increase; depend, and I shall suffice; strive, and I shall give thee success;
beseech, and I shall respond; be content, and I shall enrich thee; ask and I shall give." 1
O my God! Here is thy runaway slave returning to thy door, thy disobedient slave coming back for reconciliation, thy sinning slave bringing to thee his excuse. Pardon me by thy indulgence, accept me through thy bounty, and look unto me with thy mercy. O God! Forgive me my past iniquity, and guard me against committing iniquity in the remaining days of my life; for in thy hand is all good, and unto us thou are compassionate and merciful.
In thy name, my Lord, I lay down my side; and in thy name, I lift it up. Protect me, O my God, against thy punishment on the day in which thou gatherest together thy creatures. In thy name, O Lord, I live and I die; and in thee I seek refuge against the evil of my own self, as well as against the evil of every creeping creature subject to thy control. Thou art the first: so before thee there is naught. Thou art the last: so after thee there is naught. O my Lord! Thou hast made my soul, and thou protectest it; thine is its death, and thine is its life. If thou, therefore, causest it to die, wilt thou pardon it; and if thou permittest it to live, wilt thou preserve it?
O my Lord! I beseech thee for health. I pray thee to awaken me at the hour that is most agreeable to thee, and to use me in the kind of work that is most acceptable to thee. Let thy grace draw me nigh unto thy favor, and alienate me from thy wrath. As I pray thee, grant my request; as I seek thy pardon, forgive me; and as I call upon thee, answer my prayer. "In the name of Allah, the merciful, the compassionate."
"Allah! There is no god but he, the living, the eternal. Slumber doth not seize him, nor sleep. His is whatsoever is in the heavens and whatsoever is in the earth. Who is he that can intercede with him but by his own permission? He knoweth what hath been before them and what shall be after them; yet naught of his knowledge shall they grasp, save what he willeth. His throne reacheth over the heavens and the earth, and the upholding of both burdeneth him not—and he is the high, the great!" 1
71:1 Al-Sayyid ‘Abdullāh, the last great commentator of the Druze religion, died in 1480 A.D.; and his tomb in ‘Abayh, Lebanon, is annually visited by thousands of believers.
71:2 Singular of ‘Uqqāl = enlightened, initiated, wise. See supra, p. 42.
72:1 Arabic ma‘rifah = knowledge.
73:1 This extract and the following prayers suggest Moslem Ṣūfi origin.
74:1 Koran 2: 256.