The Noble Qualities
Noble qualities were in the beginning of creation given to Adam, who left them as a legacy to other Prophets. Mohammad, the head of the Prophets, received them in His turn. Similarly, evil qualities were allotted to Satan who handed them down to his followers—the proud and the disobedient.... Since the Noble Qualities are the precious legacy of Adam to Mohammad, no garment or decoration is better for the faithful than that of the Noble Qualities. They are based upon harmony with the Divine Will and the Prophet's Life.
One should curb one's temper, lest it should embitter the life of others. One should ever be cheerful, and of controlled tongue. One should always salute others. One should be charitable, and abstain from slander, abusive words and untruthfulness. One should adapt one's words and deeds (e. g. eating and sleeping) to the scriptural injunctions. One should ever be magnanimous and free from the taints of miserliness, hatred, greed and suspicion. One should do one's best to practise at all times the virtues possessed by the Prophet, and flee from vices.
The Prophet has said: "Seek him who flees from thee; forgive him who injures thee; give to him who does not give to thee."
The Prophet always concealed the defects of the faithful, and bore injuries and reproaches to propagate Religion. He was never angry for himself. He did not tolerate flattery, neglect, or silence in the service of Truth. He helped the friends when they were disabled. He worked for a servant in the family, when the latter was ill. He accepted the invitations and presents of others. He never found fault with any unprohibited food. He used any garment allowed by the Law—sometimes a blanket, sometimes a silk wrapper, sometimes a worn out cotton garment. He rode sometimes on a horse, sometimes on a camel, sometimes on an ass. Sometimes he walked on foot, without shoes, wrapper, turban or cap. He slept on a mat without bedding.... He had no miraculous power: His virtues were sufficient guarantee of His godliness. Many an unbeliever, just as he saw Him, would exclaim, "This is not the face of a hypocrite," and swear allegiance to Islâm without asking for miracle or argument....
The Noble Qualities are based on knowledge and insight. He who is fettered by self-conceit cannot be expected to purify his nature. Hence the pilgrim should use insight to acquire the virtues of the Prophet. He should guard the virtues he has been endowed with, and acquire those he is lacking in by self-exertion (i. e. asceticism, service, and the Company of the saints). Most of the virtues can be acquired, and we have been ordered [by the Scriptures] to strive therefor to the limit of our powers. Man is a mirror who, when trained, perfected, and cleansed of impurities shows within him all the Divine Attributes of construction and disintegration. Then he realises his divinity and the purpose of his life. A Sage refers to this very fact in these lines: "It is thou who art the Divine Scripture; it is thou who art the mirror of the Royal Beauty. Beyond thee there is naught in the universe: seek thy object within thyself, for thou art that."—Letter 59.
Contemplation.
The Prophet has restricted the use of contemplation to the Works of God, not to His Nature and Attributes. Thinking on God may soon end in unbelief. In order that thought may work, its object must be limited, and the Divine Nature and Attributes are unlimited. Hence a student should contemplate on the objects of Creation, noticing their [relative] permanence and impermanence, and realising the position and changes of each in its phenomenal aspect. He will thus be led to the knowledge of the Creator. Hence the Seeker should [while not neglecting outward activities, holy recitations and other duties] contemplate from time to time on Creation—Seeing the Wisdom of the Creator therein—, on his desires, on the heart and the body; he should enquire into his stages from the beginning of Creation to its end, and study his own character. His contemplation should be in conformity with Religion, based upon knowledge and experience, and irrespective of considerations of gain and loss, so that he may develop insight. Right contemplation achieves in a short time the results of long practice and worship. The Prophet has said, "Contemplation for an hour is better than [formal] worship for sixty years."