14. Ibrahim

Those who have faith and do wholesome deeds were given entry into the Garden....Their greeting therein is “Peace!” The meaning is that tomorrow the faithful and the friends will be brought into paradise, the house of victory, subsistent bliss, and everlasting kingship. The outward meaning of the word were given entry is that this decree was issued on the first day at the Beginningless Covenant and that the faithful were brought into paradise on the day when the decree was issued. It is not a new want that He puts into effect; it is a beginningless deed that He makes appear. He does not caress them today, for He caressed them in the Beginningless and finished the work. The worshipper is always looking toward the Endless, fearing what will be done to him tomor- row. The recognizer is always looking toward the Beginningless, burning because of what may have been done to him then. He who looks toward the Endless sees only bowing and prostrating. He who looks toward the Beginningless sees only ecstasy and finding; absent from seeing himself, he sees neither self nor anything from himself. He sees only the Real and knows only the Real. He who looks at the Endless accepts what he is given and is content with it. He who looks at the Beginningless accepts nothing and is not content with any robe of honor. If he were adorned with every robe of honor in the two realms of being, he would be more naked with every robe. If the whole realm of being were made into a table placed before his heart, he would find no savor in the feast. Both realms of being were made a morsel and placed in Abū Yazīd's maw full of pain, but he gave no mark of surfeit. He kept on shouting out, “I am a captive of face-to-face vision, how can I be content with reports?! I am seeking hard cash, how can hope suffice me?!” Without You, O repose of my spirit, how can I live? If You are not in my embrace, how can I be happy? And those who have faith and do wholesome deeds were given entry into the Garden. They will be settled down tomorrow in the paradises. There is not just one paradise, for there are eight, and not just eight degrees but one hundred.

Hast thou not seen how God has struck a similitude? A goodly word is like a goodly tree. The pure words and true speech of a person of faith are like a pure tree that gives forth good fruit. A pure tree in fine soil and pleasing water gives forth only sweet fruit. This is why He says, “And the goodly land, its plants come forth by the leave of its Lord” [7:58]. The pure soil is the soul of the person of faith, the pure tree is the tree of recognition, the pleas- ing water is the water of regret, and the sweet fruit is the formula of tawḤīd. Just as a tree sends down roots into the earth, so also recognition and faith send down roots into the heart of the person of faith. Just as the branches bring forth fruit in the air, so also the tree of recognizing tawḤīd brings speech to the tongue and deeds to the limbs, and both rise up. This is why the Exalted Lord said, “To Him ascend the goodly words, and He uplifts the wholesome deed” [35:10]. A tree is sustained by three things: roots sent down into the earth, a trunk standing in place, and branches lifted in the air. The tree of recognition has three things perfectly: attesting in the heart, acting with the limbs, and speaking with the tongue. The Prophet said, “Faith is recognizing with the heart, assenting with the tongue, and acting with the body.” The Pir of the Tariqah said, “O God, the water of Your solicitude reached stone and the stone bore fruit. The stone grew a tree, and the tree gave fruit and produce-a tree whose fruit is all happiness, whose flavor is all intimacy, whose scent is all freedom; a tree whose roots are in the earth of loyalty, its branches in the air of approval, its fruit recognition and limpidness, its outcome vision and encounter.”

It gives its fruit every season by the leave of its Lord. Ibn ʿAbbās said, “The tree that the Exalted Lord used as a likeness for the faith of the faithful is a tree in paradise whose fruit is neither cut off nor finished: neither cut off nor withheld [56:33].” In the same way the subtleties of the hearts of the recognizers are among the fruits of the tree of faith, neither cut off nor withheld, and the hearts of the folk of the realities are not turned away from them or veiled. At every moment and breath the subtleties are freely bestowed and not veiled.