To God prostrate themselves all in the heavens and the earth, willingly or unwillingly. In the tongue of commentary, the prostration of the unbeliever is an unwilling prostration, for he prostrates himself and shows humility at the time of tribulation in the state of hardship so as to repel harm from himself. Thus MuṣṬafā said to Ḥaṣīn Khuzāʿī,1 " How many gods do you wor- ship today? " He said, " Seven: one in heaven and six in the earth. " He said, " Which one of them do you look to on the day of your hope and fear? " He said, " The one in heaven. " According to these words, when someone prostrates himself to a god wanting to attract a benefit or repel a harm, that is a prostration of unwillingness, not a prostration of willingness. The willing prostration is the one done for the command alone and to venerate the Real's exaltedness. There is no taint of wanting, no hope for compensation, and no dread of tribulation. The individual is in prostration, the heart in finding, the spirit in witnessing; the individual is with loyalty, the heart with shame, and the spirit with limpidness. That chieftain of the Tariqah, Abū Yazīd BasṬāmī, was addressed in a dream: " 'O Abū Yazīd, Our storehouses are full of worship. Approach Us with brokenness and abasement.' In Our thresh- old, bowing and prostrating are of no use without brokenness of the heart and limpidness of the spirit, for the storehouses of Our exaltedness are already full of the bowing and prostrating of the lords of the heart. When you come to Our threshold, place the heart's pain in the spirit's cup and send it to the Presence of the Beloved, for the heart's pain has measure with Us. " The Pir of the Tariqah said, " The tawḤīd of the hearts of the faithful is in the measure of the heart's pain. The more a heart is burnt and the more complete its pain, the more it is familiar with tawḤīd and the closer it is to the Real. " Without the perfection of burning pain, don't mention religion's name. Without the beauty of yearning for union, don't lean on faith.