stranger, and my hands are tied, and it does not fall to me to try to restore my honour myself. It rather concerns the authorities of this village where I am a guest and under surveillance, then of the district, then of the province. Insulting the prisoner of a person, concerns the person; he defends the prisoner. Since the reality of the matter is this, my heart became easy. I said,
My [own] affair I commit to God; for God [ever] watches over His servants.1
I thought of the incident as not having happened. But unfortunately it was later understood that the Qur’an had not forgiven him...
The Second Story: This year I heard that an incident had occurred. Although I only heard a brief account of it after it had happened, I was treated as though I had been closely connected with it. Anyway I do not correspond with anyone, and if I do, I only write extremely rarely concerning some question of belief to a friend. In fact I have written only one letter to my brother in four years. Both I prevent myself from mixing with others, and ‘the worldly’ prevent me. I have only been able to meet with one or two close friends once or twice a week. As for visitors to the village, once or twice a month perhaps one or two used to meet with me for one or two minutes concerning some matter to do with the hereafter. In exile, a stranger, alone, with no one, I was barred from everything, from everyone, in a village which was unsuitable for someone like me to work for a livelihood. Even, four years ago I repaired a tumble-down mosque. Although with the certificate I had from my own region to act an imam and preacher I acted as imam in the mosque for four years (May God accept it), this past Ramadan I could not go to the mosque. Sometimes I performed the five daily prayers alone. I was deprived of the twenty-fivefold merit and good of performing the prayers in congregation.
I displayed the same patience and forbearance in the face of these two incidents that befell me as I did towards the treatment of that official two years ago. God willing I shall continue to do so. I think like this and say: if this ill-treatment, distress, and oppression inflicted on me by ‘the worldly’ is for my faulty soul, I forgive it. Perhaps my soul will be reformed by means of it, and perhaps it will be atonement for its sins. I have experienced many of the good things in this guest-house of the world; if I experience a little of its trials, I shall still offer thanks. If ‘the worldly’ oppress me because of my service of belief and the Qur’an, it is not up to me to defend it. I refer it to the Mighty and Compelling One. If