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The hearts of one group are serene in the remembrance of God, and the hearts of another group are serene in God’s remembrance of them: And surely God’s remembrance is greater [29:45]. In the tongue of the folk of allusion, this verse reports about two people, one the desirer and the other the desired. One keeps his hours immersed in the remembrance of the tongue, sometimes prayer, sometimes glorification, and sometimes recitation of the Qur’an. The other is joyful with the remembrance of the Real in the midst of the spirit because he is drowned in the ocean of face-to-face vision. He does not attend to the remembrance of the tongue but keeps on saying, “O God, as long as I remember Your remembrance, my spirit laments at all remembrance. As long as my heart is happy with Your apparentness, the happiness of the two worlds is but wind.”

13:28 Those who have faith and whose hearts are serene in the remembrance of God.

The first travels on the road of the religion kept in the bonds of his own remembrance, and it is said to him, “Preserve the remembrance and give ear to the commands and prohibitions.” The other is on the carpet of proximity, snatched away from causes and creation and singled out for the divine attraction, and it is said to the remembrance, “Give ear to him.” This is just like one group hoping for paradise, while paradise itself is hoping for another group. That is in the Prophet’s words, “Surely the Garden yearns for four individuals: the one who fasts Ramadan, the one who recites the Qur’an, the one who protects the tongue, and the one who feeds the hungry.” It has also been narrated that the Garden yearns for Salmān.

The desirer’s eyes have come upon this: “Remember Me!” [2:152]. The desired has been shown this: “I will remember you” [2:152]. The desired is seeking remembrance, and remembrance is seeking the desired. The desirer is seeking the present moment, and the present moment is seeking the desired. The desirer is seeking the heart, and the heart is seeking the desired. The field of the desirer’s gaze is the world of setting forth in the wrap of createdness, and the field of the desired’s gaze is the air of unity and the space of solitariness.

Luqmān Sarakhsī and Bu’l-Faḍl Sarakhsī were two pirs of their era who were singular at the time and unique at the moment. Once the two were in listening [samāʿ] and Bu’l-Faḍl was freed from his own hands. He spun a few times like a spinning wheel, then went to the top of the wall. He turned to Luqmān and said, “Why not come up and we will fly in the air of setting forth.” Luqmān shouted at him, saying, “Do not be unmanly! Creation is a narrow playing field. It is not fitting for us to fly.” This is a magnificent allusion to the center point of togetherness, which belongs to those with familiarity in the heart and clarity in the spirit.

It has come in a report that faith has seventy-some gates, the least of which is that an aspiration arises from your makeup that throws this world and the afterworld off to one side. When this trash is swept aside from in front of your feet, the beauty of faith will disclose itself to your heart, for the subsisting things, the wholesome deeds, are better with your Lord in reward, and better in expectation [18:46].

This is just what that chevalier said:

“The beauty of the Qur’an’s presence will throw off its veil

when it sees the dominion of faith free of turmoil.” [DS 52]

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