The night of mortal nature still did not exist when the sun of his prophethood was set firmly in place in the heaven of its loftiness, for “I was a Prophet when Adam was between water and clay.” “O great one! Show your beauty, so all of existence may become a sun. O master! Open the oyster shell of mercy, so these destitute ones may fill their pockets with pearls. O master, We will mention your innate beauty only within By thy life! [15:72]. We will make the kiblah of the first and the last only the circle of your servants. O master, if We open up the desire of the sun you have in your heart, no crucifix will remain in Byzantium, no unbelief or sash in the world.”
Have mercy on the creatures’ hearts and come out from the veil, so that the seventy-two creeds may end their disputes.
And I have completed My blessings upon you. This is addressed to Muṣṭafā’s Companions. He is saying, “I have completed My blessings upon you in that I have singled you out among My servants to contemplate him. I have made you an argument for all the nations that will come until the Day of Resurrection.”
It has also been said that Today I have perfected for you your religion alludes to the first day of the beginningless covenant. He is saying, “In the Beginningless, I completed this religion for you and took care of your work, marking you with My brand. This is nothing new that I have done, for I have long taken care of it. But I have completed it and made manifest to you what I already knew, showing what I have done. And I have completed My blessings upon you. The completion of the work is that tomorrow in the Palisades of Holiness I will bestow upon you My approval. And I have approved for you the submission as your religion. I will make you worthy of union with My Presence, I will approve of you for My neighborhood, and I will also increase My caresses. I will say, ‘My servant. I have approved of you as a neighbor. Do you approve of Me as a neighbor?’”
It has been said that the perfection of the religion is the realization of recognition in the guidance at the beginning of the state, and the completion of blessings is the obtainment of forgiveness at the end of the work. He is laying a favor on the faithful: “At first I give recognition and at last I forgive.” This is addressed to the congregation of the faithful. And there is no doubt about the forgiveness of the community of the faithful. If there is doubt, it is about instances and individuals—whether or not they remained with faith. But the generality of the faithful is forgiven. It has been said that this is the submission that is approved by God. And I have approved for you the submission as your religion is an allusion to it. It is like a house that is reached by four gates, behind which are four bridges, and behind the bridges are degrees and levels. As long as people do not pass through the gates and over the bridges, they will not reach the degrees and levels.
The first gate of the traveler is performing the obligations, the second is avoiding forbidden things, the third is having confidence in God’s assurance, and the fourth is having patience in trials and sufferings. When you have passed through these gates, the bridges appear. The first bridge is approval: approving of God’s decree, placing it on one’s neck, and leaving aside the road of protest. The second bridge is trust in God: relying on God, taking Him as one’s support and refuge, and recognizing Him as one’s trustee. The third bridge is gratitude: recognizing God’s blessings on oneself and putting these blessings to work in obedience to Him. The fourth bridge is self-purification in deeds, in the Shahadah, in service, and in recognition: the Shahadah in submission, service in faith, and recognition in the Haqiqah. Once you have passed over the bridges, then there are degrees and levels—as is worthy for everyone and as God wants. This is why the Lord of the Words says, “They have degrees with their Lord, and forgiveness, and a generous provision” [8:4].
