📘 Kāf HāÌ YāÌ ʿAyn ṣādHearing these letters is a wine that the Real pours into the hearts of His friends. When they drink it, they seek; when they seek, they rejoice; when they rejoice, they fly; when they fly, they arrive; when they arrive, they depart; when they depart, they join; when they join, they acquire. Then their intellects are drowned in His gentleness, and their hearts absorbed by His unveiling.Listening to the disconnected letters at the beginning of the surahs and verses is a wine poured into the cup of joy and placed in the goblet of intimacy that is given by the majesty of the unity with the attribute of self-sufficiency to His friends. When the friends of the Real drink this wine of intimacy from the cup of holiness in the garden of gentleness, they rejoice. When they rejoice, they seek. They break the cage of being and fly on the wings of passion to the horizon of the Unseen, reaching the Kaabah of union. When they reach it, they reach themselves, their intellects drowned in gentleness, their hearts consumed by unveiling. The breeze of the Beginningless blows from the side of proximity. They lose themselves and find Him.The Pir of the Tariqah said, �For a long time I was seeking Him and finding myself. Now I seek myself and find Him. O Remembered in the proofs, O Reminder of intimacy! Since You are present, of what use is this seeking? O God, I seek the Found. I say to the Seen, 'What do I have, what should I seek, when will I see, what should I say?' I am entranced by this seeking, I am seized by this speaking. O You who are before each day and separate from everyone! In this celebration a thousand minstrels are not enough for me.�Kāf HāÌ YāÌ ʿAyn ṣād. This is the Real's laudation of Himself. With these letters He reminds His creatures of His names and attributes and He praises Himself.Kāf: He is saying, �I am the Great [kabīr], I am the Generous [karīm].� The Great is an allu- sion to the majesty and greatness of the Unity, the Generous is an allusion to the beauty and gener- osity of self-sufficiency. The recognizers are in the unveiling of majesty, the lovers in the contem- plation of beauty.

📘 The mention of thy Lord's mercy to His servant Zachariah.Here you have the largesse of the Lord's mercy toward His servant. You have the utmost gentle- ness, perfection, and generosity that He shows through His loving kindness-a mercy that doubt does not reach, a gentleness that thought does not touch. This mercy is bestowed because of the divine bounty and lordly solicitude, not because of worship and the acquisitions of servanthood.As much as the servant strives in disobedience, God conceals it with His covering. As much as he strives for disgrace, He pours down His blessings upon him. This is why that pir of the Tariqah said, �I reached the point where I do not count God's blessings upon me when I have so many acts of disobedience. I do not know for what I should thank Him: for the beauty of that to which He eases me or the ugliness of what He conceals.�It has been reported that the followed verse was recited before the Messenger: �Say, 'O My servants who have been immoderate against yourselves, despair not of God's mercy. Surely God forgives the sins altogether'� [39:53]. The Messenger said, �Indeed He does, and He does not care.� Then he said three times, �May God curse those who make people flee,� that is, those who make people despair of God's mercy.It is told that in former times a renunciant worshiped in a monastery for one hundred years, but then caprice overcame him and he acted with disobedience. He regretted that, and he wanted to go back to his devotions in the niche of worship. When he stepped into the niche, Satan came and said to him, �Are you not ashamed that you did something like that and you now come before the Majestic Presence of the Real?� He wanted to make him despair of the Real, so that his despair would add to his sins. In that state he heard a call, �My servant, you have Me, and I have you. Say to this meddler, 'What do you have?'�

📘 When he supplicated his Lord secretly.The mark of response to supplication is firm fixity in the supplication. If you are firmly fixed in supplication and you remain deprived of the response that is your portion, you will be given the eminence of the worship that is God's rightful due, and the latter step is beyond the former step. This station is greater than that station. The Prophet said, �Supplication is worship.�Know also that in supplication there must be distress, for the Real says, �He who responds to the distressed when he supplicates Him� [27:62]. There must be seeking aid, for He says, �When you sought the aid of your Lord� [8:9]. There must be pleading, for He says, �Supplicate your Lord in pleading and secret� [7:55]. There must be eagerness and dread, for He says �They were supplicating Us in eagerness and dread� [21:90]. It must be continuous, not cut off, for He says, �Those who sup- plicate their Lord morning and evening� [18:28]. There must be self-purification, for He says, �And supplicate Him, purifying the religion for Him� [7:29]. In a report has come, �God does not respond to the supplication of an inattentive heart.� There must be permitted morsels, for the Prophet said, �And his clothing is forbidden, his food is forbidden-so how should he receive a response?�The servant who has put the preconditions of supplication in place is like a caged bird whose voice is loved by the Lord of the Worlds. People have the custom of catching birds, making cages for them, and keeping them supplied with water and food so that in the morning they will sing. In the same way the Lord of the Worlds brought the worshipers and recognizers into existence, made this world their cage, and prepared benefits and wholesome things for them in this world. He set up their work and then said in the firm text of the Book, �And in the dawns they would ask for forgiveness� [51:18]. The servants lament and wail at their own incapacity at the time of dawn, and in His gentleness the Real hears and listens.

📘 Warn them of the day of remorse.The Day of Remorse is the Day of Resurrection. Wretchedness preceded for one group without their having committing disobedience, and felicity for another group without their having done beautiful deeds.The Day of Remorse is the first day in the era of the Beginningless, when it was ruled and decreed that everyone would be given what was suited for him: One would be driven away without any offense, and the other caressed but not because of obedience. For one a robe of elevation was woven without bias, and the other was burned in the fire of severance without iniquity. One was full of joy on the carpet of gentleness and heard the address, �So rejoice in your sale!� [9:111]. The other was in the pit of abandonment with the attribute of deprivation and tasted the venom of �Die in your rage!� [3:119]. Yes, He put into effect the precedent as He knew it, and He laid down the outcome as He wanted it. He brought into existence a frail arrow compounded of mortal nature and put that arrow into the bow of the beginningless knowledge, firing it at the target of the decree. If it goes straight, the laudation and bravo belong to the shooter; if it goes crooked, the criticism and curse belong to the arrow.Bewilderment upon bewilderment, thirst upon thirst-sometimes supposition becomes certainty, sometimes certainty supposition.His presence is exaltation and majesty, His carpet unneediness- a hundred thousand caravans have been waylaid in this road.

📘 The Lord of the heavens and the earth and what is between the two. So worship Him, and be patient in His worship.The keeper of heaven and earth, of Throne and Carpet, of land and sea, is He. His command dominates over all, His will penetrates all. The world and the world's folk are all His servants and servitors. The seven heavens and the seven earths and everything within them are all His posses- sion and kingdom.This is a king whose kingship has no removal, whose exaltedness has no abasement, whose seriousness has no levity, whose decree has no rejection, and from whom there is no escape. He revealed to Moses, �'I am the remedy that clings to you, so cling to the remedy.' O Moses, I am unavoidable to you. Everything can be avoided, but there is no avoiding Me. Everything can be escaped, but there is no escaping Me. Be a servant, for a servant has no artifice better than servanthood.�This is why the Lord of the Worlds says in this verse, �So worship Him, and be patient in His worship.� The burden of servanthood is a heavy burden, and the road of the Law's prescription is difficult. Since you know who placed this burden and how to take care of the burden in this road, be patient and do not complain. Whenever someone recognizes the Real's majesty and knows the destination of this road, the hands of his self-determination will fall short of the two realms of be- ing and the feet of his passion will always be in the road. For him the bottom of a well will be like chieftainship and status.The Pir of the Tariqah said, �O God, sometimes I say I'm in the devil's grasp, so much cover- ing do I see. Then at times a light shines next to which all mortal nature disappears.�O God, since the eyes are still waiting for face-to-face vision, what is this trial of the heart?Since this path is all trial, why is there so much pleasure?�O God, sometimes I spoke to You and sometimes I listened. In the midst of my offenses I thought of Your gentleness. I suffered what I suffered. All became sweet when I heard the voice of acceptance.�

📘 The day We shall muster the godwary to the All-Merciful in droves.He did not say, �to the Gardens in droves,� so as to mollify the hearts of the elect among the lovers, for they do not worship Him in hope of the Garden or fear of the Fire. Rather, they worship Him for His sake, for He has promised them that He will muster them to Him.The paradise-seekers are one thing, the God-seekers something else. He ascribed the paradise-seekers to paradise: �Surely the companions of the Garden today are in an occupation, rejoicing� [36:55]. Concerning the God-seekers He said, �The day We shall muster the godwary to the All- Merciful in droves.�Mamshād Dīnawarī was in the throes of death. A dervish was standing before him and sup- plicating: �Lord God, have mercy on him and grant him paradise.� Mamshād looked at him and shouted out, �O heedless man! It has been thirty years that paradise with its marvels and chambers, its houris and palaces, has been disclosing itself, but I have never glanced at it. Now that I am ar- riving at the drinking place of the Haqiqah, you intrude and want paradise and mercy for me!�O chevalier, this talk will not fit into just anyone's craw. It happens that in the pavilions of observation and the stations of generosity these chevaliers become seeking itself-sometimes in the robe of struggle, sometimes in the shirt of contemplation; sometimes in the intoxication of gratitude, sometimes in the sobriety of effacement; they both are and are not, they are both sober and drunk; their hearts are burnt by the fire of jealousy, their spirits drowned in the ocean of bewil- derment. They are runners standing still, silent speakers. When tomorrow people are mustered to the Presence of the Possessor of Majesty, everyone will have a mount. One will have the noble horse of obedience, another the Burāq of aspiration, but they will be in the grasp of Unity's exalt- edness.According to a report, �The spirits of the martyrs are in the craws of green birds.� When the spirits of the martyrs are commanded to depart from this world, they will be put into the craws of green birds and in lamps of light; or, it is said, in the meadows of paradise.