Just as ghafla (heedlessness) is the source of every evil, so too is teyaqquz (wakefulness, spiritual vigilance) the root of all good. Many people who consider themselves mutayaqqiz (awake and attentive) are in reality heedless. What is most pleasing to them is to be heedless of teyaqquz. Their intimacy is with ghafla. Know that the clearest signs of teyaqquz are hamm (concern, anxiety) and ḥuzn (sorrow). Then, due to care and sorrow, comes a beautiful preparation for death. The most apparent signs of ghafla are arrogance and cheerfulness, for both make one forget teyaqquz. Abandoning teyaqquz implies abandoning preparation for the life after death. (Ādābī, 118)
Ghafla, ṭūl-i amal (long hopes) and forgetting the Hereafter, only occur through heedlessness. The servant continues on his way only by casting good deeds behind his back. From this always comes the result of postponing good deeds and drowning in the sea of sin.
Teyaqquz is to consider death near, to keep watch for it, and to reflect on what will befall one after death. By doing so, the door of righteous action opens for you. Thus, before death overtakes you, you hasten toward it, and before your appointed time arrives, you consider every hour of your life a precious opportunity. For the servant's provision depends on persisting in this. From this, if Allah wills, springs of goodness gush forth. (Ādābī, 119)
When the qalb (the heart) is in a state of ghafla, dhikr (remembrance of God) cannot expel heedlessness from it. Only tadhakkur (remembrance through reflection) and iʿtibār (taking heed), even if not accompanied by verbal dhikr, can expel it. For the domain of dhikr is the tongue, while the domain of tadhakkur is the qalb. Desire (hawā) comes to the qalb, not the tongue. What will expel it from there, and take its place, erasing its effect, is tadhakkur. (Tanwīr, 21)
ghafla ʿani'l-lisān (heedlessness regarding the tongue): There are seven harms of heedlessness related to the tongue. Its first victim is its own possessor. Therefore, firmly lock the door to words arising from your nafs (the lower self) with a strong key! Then, open it only as much as you need! When you do open it, beware of certain things! Take from speech only as much as you need, and then close the door again! (Ādābī, 62)