Kashf Al-Asrar Tafsir — Al-Hashr 59:7 – Al-Haqqah 69:2

Whatever the Messenger gives you, take; whatever he prohibits you, forgo.The call came from the Real: �Whatever drink comes to you from the auspicious hand of MuḤammad the Arab, the Hashimite prophet, take, for your life lies in that. Read the tablet that he writes, learn servanthood from his character traits, take seeking from his aspiration, put his Sunnah to work, walk behind him in all states. The final goal of the traveling of the servants and the perfection of their states is My love, and My love lies in following the Sunnah and conduct of your prophet. Whoever walks straight in his tracks is in reality My friend. Say: 'If you love God, follow me; God will love you' [3:31].� The faithful Companions came back to being loyal to the beginningless Covenant and kept their feet straight in following MuṣṬafā's Sunnah. They put to work truthfulness in acts, and the Lord of the Worlds praised them for their truthfulness:

Those-they are the truthful.Truthfulness [ṣidq] is the charity [ṣadaqa] of the secret core, the dower [ṣidāq] of the Garden, and the true friend [ṣadīq] of the Real.Make truthfulness your trade, for among the ranks at the resurrection, none are delivered from God's anger but the truthful. [DS 188]

O you who have faith, be wary of God and let every soul consider what it has sent on ahead for tomorrow, and be wary of God.In this one verse He mentions godwariness twice. First is the godwariness of the common people, namely the avoidance of forbidden things. Second is the godwariness of the elect, namely the avoidance of everything other than the Real.It has also been said that the first alludes to the root of godwariness and the second to the perfection of godwariness. No one can pass over the steep road of the resurrection without the perfection of godwariness. One must be detached from all objects of desire, one must seize on not reaching one's desires, and one must consider all sweet drinks as poison. When someone's feet reach this point, he has reached the perfection of godwariness.WāsiṬī said, �When the folk of godwariness act proudly toward the sons of this world, they are making claims in godwariness.� For, if this world had no impact on their hearts, they would not be proud about turning away from it.A great one said, �This world is a shard of pottery seen in a dream. The next world is a pearl found in wakefulness. The man is not someone who is wary of a shard in a dream-the manly man is he who is wary of a pearl found in wakefulness.�In short, know that the steps of the travelers in the road of godwariness are three: The step of the Shariah illuminates the door of the bodily frame. The step of the Tariqah illuminates the door of the heart. The step of the Haqiqah illuminates the door of the spirit. When those who travel in the bodily frame arrive, the hospitality of Surely the godwary will be in the midst of gardens and a river [54:54] will be brought for them. When those who travel in the heart arrive, the hospitality of a seat of truthfulness [54:55] will be brought for them. When those who travel in the spirit arrive, the hospitality of at an Omnipotent King [54:55] will be brought for them.

O you who have faith, take not My enemy and your enemy as friends.�O you who have faith, who have seen the Messenger as truthful, and who have accepted My message with spirit and soul, do not take My enemy and your enemy as your friend. No enemy of yours is greater than the commanding soul. Beware lest you feel secure from it. Always be on guard against it.�MuṣṬafā said, �Your worst enemy is your soul that is between your two sides.� Your worst enemy is the disobedient soul. It always wants that in which is your loss. Anyone who lets the soul have what it wants is planting the seeds of his own remorse.Among the reports from David is this: �O David, be the enemy of your own soul, for no one in the empire contends with Me except it.�The soul [nafs] is dust-dwelling, terrestrial, and dark. It is a treacherous and deceiving enemy. Its root is from �rivalry� [tanāfus], and rivalry is the beginning of rancor, envy, hatred, and enmity. MuṣṬafā was not exaggerating when he said, �We have returned from the lesser struggle to the greater struggle.� He called war against Byzantium the smaller war and war against the soul the greater war. For, you can take Byzantium from the emperor with a small army, but you cannot take the soul from someone with all the friends on the face of the earth. This is because an unbeliever in Byzantium struggles face-to-face and shows impudence and wrath against the warriors and calls them to do improper acts. But the soul does not struggle face-to-face. It shows him affection and kindness and calls him to do honorable acts. This is why the men of religion's road leave aside many of the obedient acts, for they know that those are the decoys of the soul; a hunter catches birds with birds.AḤmad Khiẓrūya Balkhī said, �I had severely put down my soul with various sorts of disci- pline and struggle. One day it became elated by war. I was surprised, because the soul does not become elated by obedience. I asked myself what sort of deception was hidden there. Perhaps it could not put up with hunger, for I was always commanding it to fast. It wanted to travel so as to break its fast while traveling.

Everything in the heavens and the earth glorifies God, and He is the Exalted, the Wise.He who desires to make his glorification of Him limpid should make his heart limpid without the traces of his soul, and he who desires his life in the Garden to be limpid should make his religion limpid without the filth of caprice.The world's folk are two groups: The life of one group is with the Real's gentleness and bounty, and their ease is the glorification and remembrance of the Real. The life of the other group is a mark of the Real's justice, and their ease is found in the shares of the soul. Those who are the folk of gentleness and bounty have a heart that is limpid, an aspiration that is high, and a breast that is empty for the divine remembrance. Their tongue is given over to bearing witness, their heart turned over to recognition, their spirit mixed with love, their secret core fled to God, and their own attributes disowned. It has been said that every attribute of selfhood is an attachment, every attach- ment a color, and every color a disgrace in the road of men.He who painted a thousand worlds with color-why would He buy my color and yours, O bankrupt man!The glorification and remembrance of this group come from the pure quarry and reach the pure Lord, accepted and approved by God, as He says: �To Him ascend the goodly words, and He uplifts the wholesome deed� [35:10].As for those who are the mark of the Real's justice and who live through the shares of the soul, their breast is tainted with appetite, their heart is the quarry of trouble, and their inwardness is dif- ferent from their outwardness. Their names are written in the register of the hypocrites. Their acts are different from their words, just as the Lord of the Worlds says:

O you who have faith, why do you say what you do not do?Concerning the hypocrites to whom these words refer, the Lord of the Worlds says,

Greatly hateful to God is it that you say what you do not do.Very ugly, inappropriate, and hated by God are words that do not bring deeds in conformity, or preaching in which the preacher has no portion of the practice.Do not prohibit the people and then do the like of that!Your disgrace is tremendous when you do so.God revealed to Jesus, �O son of Mary! Counsel yourself. If you take the counsel, counsel the people. Otherwise, have shame before Me.�

Everything in the heavens and the earth glorifies God, the King, the Holy, the Exalted, the Wise.He is the King, the Owner, the Owner of the Kingdom, and the King of Kings. The king in reality is He, for His kingship has no removal, His seriousness no levity, His exaltedness no abasement, His decree no rejection. He has no peer, and from Him there is no escape.When the faithful, believing servant comes to know that the owner in reality is He, he will break the tablet of making claims, roll up the carpet of folly, pull his skirt back from the two worlds, surrender possessions and the kingdom to the Absolute Owner, and consider His desire prior to his own desire. He will be ashamed to abase himself before any created thing or to bend his upright neck for the sake of a grain or a mouthful. �He who aims for the ocean has no need for rivulets.��He who recognizes God will not put up with the abasement of the creatures.� Whoever knows the Real's majesty will not give himself over to creatures' abasing. The hand of his truthful- ness will be held back from the two worlds, the foot of his love will always be in the road, his heart will be in the grasp of the King's exaltation, and his secret core will be the quarry of the secret of the Possessor of Majesty. On his forehead will be the mark of prosperity, in the eye of his certainty the light of taking heed of God's acts, in his nose the fragrance of the garden of union. People have states, pleasures, and names, but he is without states, pleasures, and names. What then has he lost? For tomorrow in the house of the afterworld he will be the nightingale of the garden of At-ness and the falcon of the mystery of unity.Ḥallāj was asked about renunciation. He said, �Putting aside the enjoyment of this world is the soul's renunciation. Putting aside the bliss of the next world is the heart's renunciation. Abandon- ing one's own self in this road is the spirit's renunciation. Those who are renunciants in this world settle down in the abode of approval. Those who are renunciants in paradise settle down in the Palisades of Holiness. As for the group that renounce their own selfhoods, they will be snatched away by a flood in the valley of No god but God. There will be no news of them in this abode and no trace of them in that abode. They will settle down in the Pavilion of Jealousy with access to the dome of the Self-Sufficiency's proximity.�

When the hypocrites come to thee they say, �We bear witness that thou art indeed the Messenger of God.�On the first day in the era of the Beginningless He sent the diver of power into the ocean of Adam's loins to bring out the night-brightening pearls and the black beads to the shore of existence. There were both faithful and hypocrites, and just as He brought forth the faithful, so also He brought forth the hypocrites. But with His bounty He kept the faithful at the front of the hall of exaltedness on the carpet of gentleness, without bias; and with His justice He kept the hypocrites in the back with the shoes beneath the carpet of severity and abasement, without iniquity. He placed the crown of felicity on the heads of the faithful, and their portion of the Book was this: �So rejoice in your sale you have made to Him� [9:111]. He placed the bonds of abasement and the shackles of deg- radation on the feet of the hypocrites, and their portion of the Book came to be this: �Die in your rage!� [3:119]. This is why the Lord of the Worlds says, �Those-their portion of the Book will reach them� [7:37]. About the faithful He says, �in a seat of truthfulness, at an Omnipotent King� [54:55], and about the hypocrites He says, �in the lowest reach of the Fire� [4:145].Be as your luck lets you be, I'll be as my lot allows.Tomorrow in the courtyards of the resurrection the hypocrites will ride on the coattails of the faithful and will go with their brightness until they reach the Narrow Path. Then the faithful will go ahead and cross over the bridge with the light of their faith and self-purification. The unbelief and hypocrisy of the hypocrites will seize their skirts so that they remain in darkness and bewilder- ment. They will call out, �Wait for us so that we may borrow some of your light� [57:13]. They will ask for light and brightness from the faithful, but the faithful will respond, �Turn back behind and request a light� [57:13], that is, �'Turn back to the decree of the Beginningless and seek light from the apportioning.' Seek for the light from the decree of the Beginningless, not from us.

Everything in the heavens and everything in the earth glorifies Him. His is the kingdom and His is the praise, and He is powerful over everything.The meaning of glorification is to declare holy and incomparable. Declaring holy is that you know that God is incomparable with and hallowed beyond unworthy attributes and the descriptions of newly arrived things; pure of defect, far from imagination, outside of intellect, and hallowed beyond reasoning. He is described but not caused, recognized but not intelligible, apparent but disregarded. His howness is not known, intellect in Him is dismissed, and understanding in Him is bewildered. His being is to be seen, His Essence and attributes to be accepted but not perceived, and His howness to be heard but not known.He is saying, �The seven heavens and the seven earths and everything within them glorify God and praise Him for purity and peerlessness.� From creatures He asks for acceptance and firm fixity, for they do not perceive and know that. Have you not read that God says, �But you do not understand their glorification� [17:44]? You do not perceive the glorification of heaven and earth, water, fire, wind, and earth, mountains and seas, and all animate and inanimate things. He has made faith in it mandatory but He has made the creatures despair of perceiving it. Since you do not perceive the created things with intellect, how will you determine God's Essence and attributes with mere intellect? Accept the outwardness, give over the inwardness, leave it with what God desires, and remember to stay safe.Know also that in twenty attributes, God is incomparable with and pure of twenty attributes. In unity He is pure of associate and partner, in self-sufficiency He is pure of being grasped, in first- ness He is pure of beginning, in lastness He is pure of end, in eternity He is pure of new arrival, in existence He is pure of encompassment, in witnessing He is pure of perception, in self-standing He is pure of change, in power He is pure of weakness, in patience He is pure of incapacity, in withholding He is pure of niggardliness, in vengeance He is pure of rancor, in all-compellingness He is pure of iniquity, in magnificence He is pure of rebellion, in wrath He is pure of annoyance, in artisanry He is pure of need, in guile He is pure of delusion, in shame He is pure of regret, in deception He is pure of contrivance, in wonder He is pure of not knowing, in subsistence He is pure of annihilation.

He it is who created you. Among you are unbelievers and among you are faithful.The work is what He did in the Beginningless, the decree is what He issued in the Beginningless, the robe of honor what He bestowed in the Beginningless. The apportioning was made, not to be increased or decreased. One was washed with the water of solicitude, another fastened by the nail of rejection-a decree without bias, a judgment without iniquity. The name of one was recorded in the ledger of the felicitous and accepted for beginningless bounty, without any cause in the midst. The name of another was recorded in the register of the wretched, the belt of rejection bound to his waist; he was driven from the threshold of acceptance and good fortune, and he has not the gall to say a word.�One group sought Him, and He abandoned them; another group fled from Him, and He grasped them.� One group never rested from the road of seeking night and day, making themselves emaciated and wasted with acts of struggle and discipline, but He placed the hand of rejection on their breasts, for �The seeking is rejected, the path blocked.� Another group became the devotees of idol-temples, prostrating themselves before Lat and Hubal, but the call of exaltedness had been set in place for their sake: �You are Mine, and I am yours.�Ibrāhīm Khawāṣṣ said, �Once I was walking in the desert for the sake of disengagement. I saw an old man sitting there, a hat on his head, and he was weeping in lowliness and misery. I said, 'Hello, who are you?'�He said, 'I am Abū Murra [the Father of Bitterness].' �I said, 'Why are you weeping?'�He said, 'Who is more worthy of weeping than I? For forty thousand years I was serving that threshold, and in the Highest Horizon no one was placed before me. Now look at the divine predetermination and the unseen decree-what days have been brought for me!�'O questioner! How will it be for you after me? I met what was ugly and it made Him happy.I had become conceited in unionand over time became secure from His deception.Such has the aversion burnt methat not a speck of what I witnessed remains.

So be wary of God as much as you are able.In another place, He says, �Be wary of God as is the rightful due of His wariness� [3:102]. One of these verses is the abrogater, the other the abrogated. One alludes to what is necessary by the command, the other alludes to what is necessary by rightful due. What is necessary by the com- mand came and abrogated what is necessary by rightful due. This is because when the Real calls the servants to account, He does so by what the command makes necessary so that He may then pardon their acts. If He were to take them to task for what is necessary by rightful due, then a thousand years of obedience would have the same color as a thousand years of disobedience. If all the prophets, the friends, and the limpid, and all the recognizers and lovers, came together, which of them would have the capacity to undertake His rightful due or to answer to His rightful due?His command is finite, but His rightful due is infinite. This is because the command subsists as long as the prescription of the Law subsists, but the prescription of the Law pertains to this world, which is the abode of prescription. The rightful due subsists through the subsistence of the Essence, and the Essence is infinite. Hence the subsistence of the rightful due is infinite. What is necessary by the command will disappear, but what is necessary by the rightful due will never disappear. This world will pass away, and the turn of the command will pass away along with it. But the turn of the rightful due will never pass away.Today everyone has a mad fervor in his head because he is looking at the command. The prophets and messengers look at their own prophethood and messengerhood, and the angels look at their own obedience and worship. The tawḤīd-voicers, the strugglers, the faithful, and the purifiers look at their own tawḤīd, faith, and self-purification.Tomorrow, when the pavilions of the lordly rightful due are thrown open, the prophets, de- spite the perfection of their state, will speak of their own knowledge of the Subsistent: �We have no knowledge� [5:109]. The angels of the Dominion will strike fire to the monasteries of their obedience, saying, �We have not worshiped You with the rightful due of Your worship.� The rec- ognizers and tawḤīd-voicers will say, �We have not recognized You with the rightful due of Your recognition.� And God knows best what is correct.

O Prophet, when you divorce women, divorce them for the set period.This explains the ruling on divorce. Although the Shariah permits divorce, God hates it, for it is the cause of separation. MuṣṬafā said, �Among the permitted things most hateful to God is divorce.�He also said, �Take spouses and do not divorce, for the Throne shudders at divorce. Whenever a woman asks her husband for divorce, the ease of the Garden is forbidden to her.� He is saying, �Get married and do not seek divorce, for the Tremendous Throne trembles at divorce and separa- tion. Any woman who seeks divorce from her husband without his having harmed her or made her suffer will never smell the scent of the eight paradises.�Marriage is the cause of joining, and God loves union. Divorce is the cause of parting, and God hates separation. The wall of separation's world is affliction, and the water of separation's ocean is the bloody tears of remorse. The day of separation has no sun and the night of severance no day. If there were any drink more bitter than separation, it would have been placed on that rejected one of the Threshold, Iblis. A bowl was prepared of curses, the drink of severance and separation was poured into it, and it was put in his hand. He drank it all down, not leaving a drop. That was expressed like this: �Upon thee shall be My curse until the Day of Doom� [38:78].The great ones of the religion have said that two goblets appeared from the Unseen. One was And he was one of the unbelievers [2:34] and the other was He is Ever-Merciful toward the faithful [33:43]. The cup of unbelief was full of the drink of separation and the cup of mercy full of the drink of union. He sent the cup of mercy on the hand of welcome with the escort of bounty to the spirit of MuṣṬafā the Arab. God says, �Surely God's bounty upon thee is magnificent� [4:113]. The cup of unbelief was given by the hand of justice with the description of abasement to Iblis the abandoned. It was said, �I shall surely fill Gehenna with thee and whosoever follows thee, all together� [38:85].Rābiʿa ʿAdawī said, �Unbelief has the flavor of separation, and faith has the pleasure of union.

O you who have faith, repent to God with true repentance.�O believers, familiars, and friends, all of you repent! Come back to My threshold! Turn to Me! Though you have done what comes from you, I will do what comes from Me! Nobody accepts the defective except here. Come back! No threshold forgives sins but here. Seek shelter in Me! Come from the unkindly to the Lovingly Kind! Come from the pain of despair to hope! I have no fear of forgiving sins, come back! I am not ashamed to accept the defective, return!�Read the equivalent of this verse in �Be penitent toward your Lord� [39:54]. The station of penitence is higher than the station of repentance. Penitence is the servant's return to his Lord with heart and aspiration, and repentance is the servant's return from disobedience to obedience.What is penitence? Coming from the valley of hypocrisy on the feet of truthfulness to the valley of tranquility, coming from the valley of innovation on the feet of surrender to the valley of the Sunnah, coming from the valley of dispersion on the feet of disentanglement to the valley of togetherness, coming from the valley of making claims on the feet of poverty to the valley of solitariness, coming from the valley of intelligence on the feet of indigence to the Real.What is repentance? An obeyed interceder, tender trustee, and generous deputy effaces the imprint of sin and at his intercession the Real pardons the sinful servant. He cleanses and makes pure the servant's ledger of disobedience and makes the repentant man equal to a man without sin. This is why MuṣṬafā said, �He who repents of sin is like him who has no sin.�He also said, �Surely God is happier at His servant's repentance than a thirsty man who comes upon a spring, a man who has lost his camel and finds it, and a barren woman who gives birth.� He is saying, �The Real is more quickly pleased by the repentance of the repenters than by any other act of obedience. Know that His approval of the repentance of the sinner is like the happiness of a thirsty man in the middle of a dry, waterless desert who suddenly comes across pure water. Or it is like that of a traveler who has lost his goods and mount in the middle of a perilous desert and then, after despairing, he suddenly comes across his mount and his goods.

Blessed is He in whose hand is the kingdom, and He is powerful over everything.The kingdom of the 18,000 worlds is in His hand. The heads of all the headmen are in the grasp of His predetermination, the necks of all the proud wear the collar of His subjection, the forelocks of all the tyrants are acquiescent to the severity of His all-compellingness. It has come in a report, �'I am the King. The hearts and the forelocks of the kings are in My hand, and I make them fluctuate as I will.' I am the king, I am king over all kings. Exalting and abasing the servants is in My hand. The hearts of the world's folk are in My grasp. I turn them any way I want and I drive their secret cores according to My desire. If I want, I call them and make them laugh. If I want, I drive them away and make them weep.�O you who are the world's folk! Do not busy your breasts because of kings and do not attach your hearts to them. Attach your hearts to My religion, trust in My generosity, and turn your face to the threshold of obedience to Me. Serve the religion so that this world may follow you. Serve the King of kings, so that the kings of this world may serve you.�Serve Him so that kings may serve you,be His boy and the sultan will be your servant.The kingdom of human nature is one thing, the kingdom of the heart another, and the kingdom of the spirit still another. Human nature runs the kingdom in this world, the heart runs the kingdom in the next world, and the spirit runs the kingdom in the World of the Haqiqah.The kingdom of human nature is this: Surely the life of this world is but play, diversion, and adornment [57:20]. The kingdom of the heart is this: He loves them, and they love Him [5:54]. The kingdom of the spirit is this: Faces that day will radiant, gazing upon their Lord [75:22-23].That exalted man of the road said, �Tomorrow when the banner of His magnificence is raised at the resurrection-Whose is the kingdom? [40:16]-with His permission I will open up a door in the corner of my heart and give out some of my pain for Him.

Nūn. By the Pen and what they inscribe.Nūn is one of the letters of the alphabet. The alphabet's letters are the roots of words, the connec- tors of phrases, and the separators of verses. All indicate generosity and bounty, some in brief and some in detail. They allude to gentleness, the good news of love, expiation of offenses, and the plundering of the hearts of the friends. They are the foundation of words and the adornment of speakers. Understanding them is the mark of those who conform. They are burdens on the neck of the enemies and thorns in the eyes of the innovators. It is the belief of the faithful that these letters are the speech of the Lord of the world. He is a Lord who has knowledge and power. His knowledge is without reflective thought and His power without tools. His kingship is without end, His solicitude without bribery, His bestowal without obligation. He is a Lord who is the artisan of the universe and the protector of creation, the keeper of enemies and the companion of friends. He is in everyone's eyes through artisanry and settled down in the hearts of His lovers, the hard cash of every hope and enough for every assurance. Though the servant be heavily burdened by offenses, He is clement and forbearing.The Pir of the Tariqah said in his whispered prayers, �O God, no matter how sinful we are, You are forgiving. No matter how ugly our deeds, You are the concealer. O King, You have the treasure of bounty, without equal or help. It is worthy that You pass over our disloyal acts.�Nūn. By the Pen. Nūn is the inkwell, and the Pen is a pen of light. The writer is the Forgiving Lord. He wrote with the Pen in the emerald Tablet, He wrote with the ink of light, He wrote on the notebook of carnelian, He wrote the story and the deeds of the created things. He wrote the heart of the recognizer with the Pen of generosity, He wrote with the ink of bounty, He wrote on the notebook of gentleness, He wrote the attribute and description of the honorable: He wrote faith in their hearts [58:22]. He wrote in the Tablet, and He wrote it all for you.

The Realizing! What is the Realizing?What is the resurrection? That resurrection is real, and it is what will be. It is true, and it is what will happen. Everyone will reach what is suited for him and will receive the reward for the good and evil in his register.It is said that the resurrection is two, one today and one tomorrow. Today's is death, as has come in the report: �When someone dies, his resurrection arrives.� Whoever is certain of this res- urrection is always terrified and fearful of death. He is always burnt and melted in fear of this res- urrection. He keeps himself busy with the provisions of the road and the makings of that journey.The great ones of the religion have said that the Adamite is one of two: either like a beast held in a stable, or like a bird imprisoned in a cage. The poor wretch who is like a beast fears and trem- bles because of death. He knows that when the beast is taken out of the stable, it will be quickly slaughtered. The chevalier who is like a bird is constantly waiting for death, for the happiness and ease of the bird lies in the breaking of the cage. Thus that chevalier said,�When will I be released from this cageto make a nest in the divine garden?� [DS 371]As for tomorrow's resurrection, that is the resurrection when all the people from the first to the last will be gathered in that plain of awe, as the Exalted Lord says, �And We will muster them such that We leave none of them behind� [18:47]. It is a tremendous day, a difficult work, a limitless harshness. The portico of magnificence will be set up, the scales of justice hung, the narrow path of rightness pulled out, the paradises of beauty adorned, the hell of awesomeness stirred up. This is the day when the curtains will be lifted, the secrets made apparent, the crowns of levity thrown in the dust, the hats of folly taken off. Fancies will be cleared of water and dust, and the rewards of good and evil will be placed next to each other.

The Realizing! What is the Realizing?What is the resurrection? That resurrection is real, and it is what will be. It is true, and it is what will happen. Everyone will reach what is suited for him and will receive the reward for the good and evil in his register.It is said that the resurrection is two, one today and one tomorrow. Today's is death, as has come in the report: �When someone dies, his resurrection arrives.� Whoever is certain of this res- urrection is always terrified and fearful of death. He is always burnt and melted in fear of this res- urrection. He keeps himself busy with the provisions of the road and the makings of that journey.The great ones of the religion have said that the Adamite is one of two: either like a beast held in a stable, or like a bird imprisoned in a cage. The poor wretch who is like a beast fears and trem- bles because of death. He knows that when the beast is taken out of the stable, it will be quickly slaughtered. The chevalier who is like a bird is constantly waiting for death, for the happiness and ease of the bird lies in the breaking of the cage. Thus that chevalier said,�When will I be released from this cageto make a nest in the divine garden?� [DS 371]As for tomorrow's resurrection, that is the resurrection when all the people from the first to the last will be gathered in that plain of awe, as the Exalted Lord says, �And We will muster them such that We leave none of them behind� [18:47]. It is a tremendous day, a difficult work, a limitless harshness. The portico of magnificence will be set up, the scales of justice hung, the narrow path of rightness pulled out, the paradises of beauty adorned, the hell of awesomeness stirred up. This is the day when the curtains will be lifted, the secrets made apparent, the crowns of levity thrown in the dust, the hats of folly taken off. Fancies will be cleared of water and dust, and the rewards of good and evil will be placed next to each other.