📘 By the row-keepers in rows! The lords of realization have said various things about which rows of angels these are. One group has said that what is meant is all the rows of the angels adorning the celestial world, through which the seven heavens have become luminous. In each heaven there is one sort and in each class one description. Some are in the station of service with the watchword of veneration, some in the sta- tion of awe with the blanket of watchfulness, some in the state of striving while sniffing the scents of contemplation, some in delight at being attracted by passion for the Friend, some in the market of yearning while whispering secretly with the Friend, some in the dice of love while melting in separation. The chanting of their glorification has deafened the ears of the spheres, their glorify- ing and hallowing have perfumed the world of holiness, and their flashing words have illumined the courtyard of the Throne. All are sitting in the celestial sky in the gardens of approval, all have bound their belts for the Exalted Threshold within the veils of awe. There is no shortcoming in their worship, no fatigue in their obedience, no slackening in their service. They do not disobey God in what He commands them and they do as they are commanded [66:6]. Another group has said that what is meant by these rows is the angels of the Inhabited House specifically, who are in the fourth heaven. They are like the Adamites in this dusty center, who visit the house of the Kaabah every year for one day. The master of the empire, the lord of the Shariah, the foremost of the prophets, said, “On the night of proximity and honor, the night of nearness and familiarity, the night of the miʿrāj, when we were strolling in that towering garden, we reached the fourth heaven and we went to visit the Inhabited House. We saw several thousand of those given proximity next to the Inhabited House. They were all drunk and intoxicated from the wine of union. They were coming from the right and passing to the left, circumambulating and saying 'Here I am,' constantly passing to the left. You would say that their number was more than the stars and greater than the number of leaves on the trees.

📘 And when he reached the age of striving with him, he said “O my son! I see in a dream that I will sacrifice thee. Look, what dost thou see?” He said, “O my father! Do as thou art commanded. Thou shalt find me, God willing, one of the patient.” Ishmael was a child increasing day by day. He grew up noble and stood up exalted. He was the ex- tract of bosom friendship and the oyster shell for the pearl of MuḤammad the emissary. The corner of Abraham's heart became attached to him and looked upon him while deeming him beautiful. A rebuke came from the threshold of Exaltedness: “O Bosom Friend, I did not preserve you from Azar's idols so that you could attach your heart to passion for Ishmael. Whatever veils the road of bosom friendship-whether Azarite idol or passion for Ishmael!” Any talk that keeps you back from the road-let it be unbelief or faith. Any picture that holds you back from the Friend-let it be ugly or beautiful. [DS 51] “O Bosom Friend, you claimed friendship with Me and like a desirer you came into the road of desire: 'Surely I have turned my face toward Him who originated the heavens and the earth' [6:79]. You disowned creatures and attachments: Surely they are an enemy to me, save the Lord of the Worlds [26:77]. Now you have come with a heart that is dedicated to love for My majesty and beauty and you have turned it toward him, placing love's seal on him. Make a sacrifice of him for Me, and sever yourself completely for Me! If you want Me, apply the remedy to your pain.” As long as your heart has not done away with attachments, not one of your arrows will reach its mark. As long as you have not removed both worlds from the midst, the ship will not reach the shore of safety. At the beginning of desire, the pirs of the Tariqah have the desirers keep their eyes down so that they will not look at anything, for whenever they look at something, that thing will become their bond and the basis of tribulation. One day Jacob gazed at Joseph's beauty with an eye that deemed him beautiful-look at the tribulation he suffered and how he was afflicted by separation from Joseph! One day MuṣṬafā said, “I love ʿāÌisha” He suffered what he suffered and saw what he saw because of the words and calumny of the hypocrites! The same state occurred for Abraham.

📘 And halt them. Surely they will be questioned. One group will be questioned by way of rebuke, and another group will be questioned because of chastisement. Those who are the folk of chastisement will be kept on the bridge of the Narrow Path and will be questioned before witnesses, while God is angry toward them. It will be said to them, “Today I have thrown your judgment back to you: Thy soul suffices thee today as a reckoner against thee [17:14].” Their black register and bad deeds will be held before their faces. It will be said, “When these are someone's works, what is his recompense?” Unwillingly they will say, “His recompense is the Fire.” Then the call will come, “Enter it by your own judgment!” It has been reported that when Pharaoh claimed Godhood and said, “I am your Lord the most high” [79:24], Gabriel came into his road in the form of a mortal man and asked him, “What do you say about a chieftain who pulls up his slave, gives him possessions, position, and blessings, and then makes him the headman and paragon for others, but the slave wants to be the paragon over his own chieftain. What is his recompense?” Pharaoh said, “His recompense is that he be drowned in water so that others may take heed of him.” From the Exalted Presence the command came, “O Gabriel, remember this fatwa on the day when I pull him into the sea and drown him by his own fatwa.” As for the group who are questioned by way of rebuke and not because of chastisement, they are those who are faithful in belief, tawḤīd-voicers through the affection in their hearts and the truthfulness of their love, but they are sinners and have fallen short in their deeds. The Real will question them, but He will conceal their defects from the people. He will remind them of their sins, but He will not hold back His pardon and forgiveness from them, and He will question them in seclusion. A sound report says, “God will bring the person of faith close, then place His wing over him and curtain him. He will say, 'Do you recognize this sin? Do you recognize that sin?' “He will say, 'Yes, my Lord,' until he confirms his sins and sees in himself that he will perish.

📘 They will have a known provision; fruits-and they will be honored. In the Garden they will have a known provision for their outer skins at designated moments, morn- ing and evening, and they will have a known provision for their secret cores at every moment. YaḤyā Muʿādh was asked, “Does the Beloved ever turn His face toward the lover?” He said, “When does the Beloved ever turn His face away from the lover?” May a thousand spirits be sacrificed to the chevalier who knows the intimations of passion! God nurtures those who have the collar of love around their necks in the lap of bounty, the cradle of the Covenant, and the dome of proximity. He unveils to them His Essence and addresses them through His attributes. The Throne has the attribute of elevation, and elevation is enough for it. The Footstool has the attribute of tremendousness, and tremendousness is enough for it. Heaven has adornment and ornamentation, and adornment and ornamentation are enough for it. The soul has the claim to egoism, and the claim to egoism is enough for it. As for the heart, it does not have the elevation of the Throne, nor does it have the tremendousness of the Footstool, nor does it have the ornamentation of the heaven, nor does it have the expanse of the earth, nor does it have the claim to being and egoism-all it has is brokenness and poverty. “My bounty and mercy are enough for it. Say: 'In the bounty of God and His mercy-in that let them rejoice' [10:58].”

📘 They will have a known provision; fruits-and they will be honored. In the Garden they will have a known provision for their outer skins at designated moments, morn- ing and evening, and they will have a known provision for their secret cores at every moment. YaḤyā Muʿādh was asked, “Does the Beloved ever turn His face toward the lover?” He said, “When does the Beloved ever turn His face away from the lover?” May a thousand spirits be sacrificed to the chevalier who knows the intimations of passion! God nurtures those who have the collar of love around their necks in the lap of bounty, the cradle of the Covenant, and the dome of proximity. He unveils to them His Essence and addresses them through His attributes. The Throne has the attribute of elevation, and elevation is enough for it. The Footstool has the attribute of tremendousness, and tremendousness is enough for it. Heaven has adornment and ornamentation, and adornment and ornamentation are enough for it. The soul has the claim to egoism, and the claim to egoism is enough for it. As for the heart, it does not have the elevation of the Throne, nor does it have the tremendousness of the Footstool, nor does it have the ornamentation of the heaven, nor does it have the expanse of the earth, nor does it have the claim to being and egoism-all it has is brokenness and poverty. “My bounty and mercy are enough for it. Say: 'In the bounty of God and His mercy-in that let them rejoice' [10:58].”

📘 The Lord of the heavens and the earth and what is between the two, and the Lord of the easts. It is God who is the creator and keeper of the seven heavens and the seven earths. He is the form- giver to every form and the embellisher of every picture. He is without associate, without likeness, without equal, and without helper. He is loyal to the friends and lover of the faithful: God is the friend of those who have faith [2:257]. He is generous to the recognizers and gentle and beautiful doing toward the servants: God is gentle to His servants [42:19]. In terms of allusion He is saying, “The creator without cause am I, the enactor without tool am I, the all-subjugating without artifice am I, the all-forgiving without delay am I, the all-curtaining of every slip am I. I created so that you would see power, I show you hell so that you will see punishment, I keep you on the path so that you will see solicitude, I forgive your sins so that you will see bounty and mercy, I convey you to the Garden so that you will see generosity, I place you on the throne so that you will see exaltedness, I give you wine so that you will see pleasure, I greet you with 'Peace' so that you will see felicitations, I lift up the veil of majesty so that you will see encounter and vision.”

📘 For the like of this, then, let the doers do. If it is suitable to say to the faithful about the hope for joy, the bliss of paradise, and the vision of the serving-boys and youths, “For the like of this, then, let the doers do,” then it is more suitable that the recognizers have hope for seeing the majesty of the Unity and finding the realities of prox- imity and the good news of union, and that they sacrifice their eyes and heart and expend their lives and spirits for the sake of this good news. For the likes of Salmā a man would kill himself, and fixed in despair for Salmā, he would starve.

📘 And surely among his party was Abraham. Abraham was of the party of Noah in the principles of tawḤīd, even if they disagreed in the branch- es of the religion and the shari'ite details. In the shariahs, all the prophets are the same in tawḤīd and the principles of the religion, and there is no disagreement in that. This is exactly what He says: “He has set down for you as the religion that with which He counseled Noah” and so on [42:13]. The disagreement is in the Shariahs and the rulings. This disagreement is a mercy from the Lord so that the work of the religion will not become tight for the people. God desires for you ease and does not desire for you hardship [2:185]. They are like a group who are heading toward a way station, and each of them takes a different road, though the last way station is the same. Some roads are nearer, some farther. No road is nearer to the felicity of the afterlife than the road of MuṣṬafā and his Shariah. This is why his Shariah abrogated the shariahs and his pact abolished the pacts-a revealed shariah, not newly arrived; a firm pact, not faulty; a holy shariah, not foolish; a confirmed pact, not temporary; a known shariah, not ignored; an expanded pact, not curtailed; a shariah that is as bright as the daytime sun and lights up the hearts of the friends. MuṣṬafā said, “How is it that you are with your religion like the moon when it is full, but only the seeing see it?”

📘 When he came to his Lord with a sound heart. Abraham turned his face toward the threshold of the Exalted Lord with a sound heart, without any blight or any discord, released from attachments and having turned away from the share of his soul. This is just what He says:

📘 He said, “Surely I am going to my Lord; He will guide me.” That fact that he was going in God necessitated his going to God. He went forth well in God's work so he went straight in God's road. About Abraham the Real says, “Surely I am going to my Lord,” reporting his words. Con- cerning Moses He says, “Moses came to Our appointed time” [7:143], reporting his attribute. About MuṣṬafā He says, “Who took His servant by night” [17:1], reporting His attribute for his sake. Abraham was in the station of dispersion, Moses in togetherness itself, and MuṣṬafā in the togetherness of togetherness. The mark of Abraham's dispersion is Surely I have turned my face toward Him who originated the heavens and the earth [6:79]. The mark of Moses' togetherness is We brought him near as a confidant [19:52]. The mark of MuṣṬafā's togetherness of togetherness is Then He drew close, and He came down [53:8]. In the tasting of the folk of recognition, Surely I am going to my Lord alludes to the disen- tanglement of the servant. The meaning of disentanglement is to be cut off from all along with the Real, in the beginning through effort and in the end totally. In the beginning, the body is striving, the tongue is in remembrance, and one's lifespan is in effort. At the end, one is on loan to the people, estranged from oneself, and at ease from attachment. For one hundred years the sun will rise in the east and set in the west before a disentangled man is given the eyes to discern the station of creation from the station of the Real and know the difference between the beginning and the end. WāsiṬī said, “Abraham was going from creation to the Real, and MuḤammad was coming from the Real to creation. Someone who goes from creation to the Real recognizes the Real through evidence, and someone who goes from the Real to creation recognizes the evidence through the Real. Do you not see that Abraham came by way of the evidence? When he arrived at a bit of evidence, he would say, 'This is my Lord' [6:76]. This was the beginning of his state. When he reached the end, he saw the beauty of tawḤīd with the eyes of face-to-face vision and said, 'I am going to my Lord; He will guide me.