independent of them: whatever he looked on, he saw only God, and he said: “_I love not them that set_” (Kor. vi, 76). Accordingly, the world sometimes becomes a hell to the possessor of _waqt_, because he is contemplating absence (_ghaybat_) and his heart is distressed by the loss of his beloved; and sometimes his heart is like a Paradise in the blessedness of contemplation, and every moment brings to him a gift and a glad message from God. On the other hand, it makes no difference to the possessor of _ḥál_ whether he is veiled by affliction or unveiled by happiness; for he is always in the place of actual vision (_`iyán_). _Ḥál_ is an attribute of the object desired (_murád_), while _waqt_ is the rank of the desirer (_muríd_). The latter is with himself in the pleasure of _waqt_, the former with God in the delight of _ḥál_. How far apart are the two degrees! _Maqám_ and _Tamkín_, and the difference between them. _Maqám_ (station) denotes the perseverance of the seeker in fulfilling his obligations towards the object of his search with strenuous exertion and flawless intention. Everyone who desires God has a station (_maqám_), which, in the beginning of his search, is a means whereby he seeks God. Although the seeker derives some benefit from every station through which he passes, he finally rests in one, because a station and the quest thereof involve contrivance and design (_tarkíb ú ḥíla_), not conduct and practice (_rawish ú mu`ámalat_). God hath said: “_None of us but hath a certain station_” (Kor. xxxvii, 164). The station of Adam was repentance (_tawbat_), that of Noah was renunciation (_zuhd_), that of Abraham was resignation (_taslím_), that of Moses was contrition (_inábat_), that of David was sorrow (_ḥuzn_), that of Jesus was hope (_rajá_), that of John (the Baptist) was fear (_khawf_), and that of our Apostle was praise (_dhikr_). They drew something from other sources by which they abode, but each of them returned at last to his original station. In discussing the doctrine of the Muḥásibís, I gave a partial explanation of the stations and distinguished between _ḥál_ and _maqám_. Here, however, it is necessary to make some further remarks on this subject. You must know that the Way to God is of three kinds: (1) _maqám_, (2) _ḥál_, (3) _tamkín_. God sent all the prophets to explain the Way and to elucidate the principle of the different stations. One hundred and twenty-four thousand apostles, and a few over that number, came with as many stations. On the advent of our Apostle a _ḥál_ appeared to those in each station and attained a pitch where all human acquisition was left behind, until religion was made perfect unto men, as God hath said: “_To-day I have perfected your religion for you and have completed My bounty unto you_” (Kor. v, 5); then the _tamkín_ (steadfastness) of the steadfast appeared; but if I were to enumerate every _ḥál_ and explain every _maqám_, my purpose would be defeated.