The commentators side by side

﴿ثمّ لتعلم أنّ الحق وصف نفسه بأنّه ظاهر باطن وأوجد العالم عالم غيب وشهادة لندرك الباطن بغيبنا والظاهر بشهادتن . ووصف نفسه بالرضا والغضب ، وأوجد العالم ذا خوف ورجاء ، فنخاف غضبه ونرجو رضاه.ووصف نفسه بأنّه جميل وذو جلال ، فأوجدنا على هيبة وأنس ، وهكذا جميع ما ينسب إليه ويسمّى به . ثم عبّر عن هاتين الصفتين باليدين اللتين توجّهنا على خلق الإنسان الكامل لكونه الجامع لحقائق العالم ومفرداته﴾

Quotes words that differ from our text (wavy underline).

قال العبد أيّده الله به : اعلم : أنّه لمّا كان الإطلاق الذاتي الذي تستحقّه الذات ليس في مقابلة التقييد والتحديد ، بل إطلاق عن التقييد بالإطلاق الذي في مقابلة التقييد .فهو إطلاق عن التقييد وعن الإطلاق بجمعه الذاتي بينهما جمعا ، غير متقيّد أيضا بالجمع ، بل مطلقا عن كل اعتبار ، ولا لسان في هذا المقام ولا حكم ولا اسم ولا صفة ، بل بهت بحت ، وخرس صرف .وبتحقّق التعيّن الأوّل مفتاح مفاتيح الغيب يتعيّن للعين المطلقة تعيّن ولا تعيّن ، وإطلاق وتقييد ، ووحدة وكثرة ، وفعل وانفعال ، فتعيّن بالتعيّن الأوّل النسب الذاتية. وهي : الأوّلية والآخرية ، والباطنية والظاهرية .وهو من حيث التعيّن بلا اعتبار التعين واللا تعين لا أوّل ولا آخر ، ولا باطن ولا ظاهر ، ولا نسبة هذه النسب ولا لا نسبتها أحقّ وأولى .ولكنّه تعالى من حيث إطلاقه باطن ، وقد جعل الباطن بحجاب عزّ غيبه عن أن يحاط به أو يتناهى ، أو يكون له بداية ، فله الجلال .وهو من حيث تعيّنه ظاهر جميل بجمل القصد إليه والاستناد من كونه مبدأ للتعينات الشؤونية الكلَّية مفاتيح الغيب التي لا يعلمها إلَّا هو .يعني ليس علمها إلَّا للهوية المطلقة الكبرى التي للمعيّن ، وهي فيه هو ، وهو فيها هي فظهرت الاثنينية بالتعين الأوّل للعين الواحدة بالوحدة الحقيقية. وهي من حيث حضرتها الجلالية تقهر أعيان الأغيار ، وتغضب عليها غيرة أحدية ، ولكنّها من حيث التعين ترضى عن كلّ معيّن قابل ومتعيّن مقبول رضى خصيصا بخصوصيته لكونه جهده واستطاعته ، كما قال :مالي سوى الروح خذه %~% جهد الفقير المقلّوقد ورد الوارد في هذا البيت عليّ بمعنى مخترعا في المحتد والمشرب عند المبصر المستبصر ، فقال :مالي سوى أنت خذ بي %~% جهد الفقير المذلّفتأمّل أيّها المتأمّل .وبموجب هاتين اليدين اللتين لهما القبض والبسط ، والعطاء والمنع ، والرفع والوضع ، أوجدنا ذوي خوف ورجاء ، وقبض وبسط ، وهيبة وأنس ، فنهاب جلاله ، ونأنس بجماله ، ونخاف غضبه ، ونرجو رضاه . فظهرت فينا أحكام الاثنينية ، المذكورة في اليدين .كما أشار إليه رسول الله صلَّى الله عليه وسلَّم بقوله : " وخلق آدم بيديه " الحديث .وقال الله تعالى لإبليس " ما مَنَعَكَ أَنْ تَسْجُدَ لِما خَلَقْتُ بِيَدَيَّ ".وكما أظهر الله من هاتين اليدين المباركتى لآدم عند تجلَّيه .فقال له : اختر أيّتها شئت . فقال آدم : اخترت يمين ربّي ، وكلتا يدي ربّي يمين مباركة . ففتح سبحانه يمينه ، فإذا فيه آدم وذرّيّته ، ولذلك خمّر الله بيديه طينة آدم أربعين صباحا .فكان ربّنا تبارك وتعالى يتجلَّى على صورته التي خلق آدم عليها ويخمّر طينته بيديه المباركتين حتى تخمّر فيها ببركة توجّهه الكلي الجمعي الإلهي سرّ أحدية الجمع الذاتي الإلهي بين يديه .حتى بدت فظهرت في طينته ، صورته المباركة على أحسن تقويم ، وأكمل تعديل وترسيم ، فظهرت فيه جميع الحقائق الجلالية القهرية والجمالية اللطفية ، وكمل به .وفيه سرّ الإطلاق والتقييد ، والتعيّن واللاتعيّن ، فكان أكمل كون وأجمعه وأتمّه ، وأفضل مظهره وأوسعه وأعمّه .قال الشيخ رضي الله عنه : ( فعالم شهادة والخليفة غيب ، ولهذا احتجب السلطان ووصف الحق نفسه بالحجب الظلمانية وهي الأجسام العنصرية الكثيفة والنورانية وهي الأرواح والعقول والنفوس وعالم الأمر والإبداع ، والعالم بين لطيف وكثيف ، فهو عين الحجاب على نفسه فلا يدرك الحق إدراكه نفسه ولا يزال في حجاب لا يرفع مع علمه بأنّه متميّز عن موجده بافتقاره و لكن لا حظَّ له في وجوب الوجود الذاتي الذي للحق ، فلا يدركه أبدا .فلا يزال الحق من هذه الحقيقة غير معلوم علم ذوق وشهود لأنّه لا قدم للحادث في ذلك ) .قال العبد أيّده الله به :خلق الله آدم على صورة الرحمن ، كما نطق به الصادق الذي ما ينطق عن الهوى لأنّ الخليفة على صورة مستخلفه فيما استخلف فيه واستنيب ، وإن لم يظهر بصورة مستخلفه فما هو بخليفة .ثم خلق الله العالم على صورة آدم لما ذكرنا أنّ العالم صورة تفصيل النشأة الإنسانية ، والإنسان صورة جمعها الأحدية فهو غيب العالم .والعالم شهادته وظاهره لكون الكثرة والتفرقة حجابا ظاهرا ، والجمعية الأحدية غيبا باطنا ، فالإنسان روح العالم وقلبه وسرّه الباطن ولبّه .ولهذا السرّ وجد احتجاب السلاطين والخلائف ضرب مثال للأمر ، حتى يكون غيبا ، كما أنّ اللبّ غيب في القشر ، وذلك أليق بعزّة الخليفة وعظمته ، كما أنّ الله تعالى وصف نفسه على لسان رسولنا بالحجب .فقال صلَّى الله عليه وسلَّم : " إن لله سبعين ألف حجاب من نور وظلمة " ، فالاحتجاب بالحجب من مقتضيات السلطنة والخلافة .ولمّا كان العالم بين لطيف وكثيف ، جسم وروح ، قد تعيّن الوجود الحق عامرا لعوالمهما وكثراتهما غير المتناهية ، وكلّ من العالمين حجاب على الآخر ، فتحجّب اللطيف بالكثيف ، والكثيف باللطيف ، واللطيف باللطيف والكثيف .فالعالم عين حجابه على نفسه ، فلا يدرك الحق أبدا إلَّا من وراء هذه الحجب الكثيفة واللطيفة وذلك لأنّه لا حظَّ له في الوجوب الذاتي ولأنّه مفتقر في الوجود إلى من يتوهّم أنّه غيره ، فلا يزال في حجاب الغيرية ما بين كثيف نسمّيه جسما ، ولطيف نسمّيه روحا أو عقلا أو نفسا أو معنى ، وهي فيما بينها أغيار لوجود المغايرة بين التعيّنات الحقيقية والخصوصيات الذاتية ، فلو شهد العالم العين المحتجبة بحجب الغيرية عن أعين أعيان الأغيار أنّها بالحقيقة عين هذه الأغيار ، لزال عن عينها الغين والحجاب ، ولكنّ العزّة والغيرة أوجبتا الغيرية ، ولا بدّ ، " وَلَوْ رَحِمْناهُمْ وَكَشَفْنا ما بِهِمْ من ضُرٍّ لَلَجُّوا في طُغْيانِهِمْ يَعْمَهُونَ ".قال الشيخ رضي الله عنه : ( فما جمع الله لآدم بين يديه إلَّا تشريفا ، ولهذا قال لإبليس : " ما مَنَعَكَ أَنْ تَسْجُدَ لِما خَلَقْتُ بِيَدَيَّ ". وما هو إلَّا عين جمعه بين الصورتين : صورة العالم وصورة الخلق ، وهما يدا الحقّ . وإبليس جزء من العالم ، لم تحصل له هذه الجمعية .ولهذا كان آدم خليفة ، فإن لم يكن ظاهرا بصورة من استخلفه فيما استخلفه فيه ، فما هو خليفة ، وإن لم يكن فيه جميع ما تطلبه الرعايا التي استخلف عليها لأنّ استنادها إليه ، فلا بدّ أن يقوم بجميع ما تحتاج إليه وإلَّا فليس بخليفة عليهم ).وذلك لأنّ الكمال في أحدية جمع الجمع ، ثم الكمالات كلَّها إنّما تفيض من أحدية جمع هاتين اليدين المباركتين الإلهيتين .فوجب أن تكون الكمالات المنبعثة من اليدين مجتمعة فيه مع أضعافها إذ الهيئة الجمعية الأحدية تعطي في الجامع أن يظهر فيه كلّ حقيقة من حقائق اليدين بهيئة الجمع .ولهذا توجّهت المطالبة والمؤاخذة على إبليس الذي هو جزء من العالم في امتناعه عن سجود آدم لكون الواجب على كلّ قوّة من القوى الروحية والقوى الطبيعية جمعا وفرادى .هو الإذعان والانقياد والطاعة والدخول تحت حكم صاحب الجمعية بين اليدين اللتين في قبضتهما عالم الأرواح اللطيفة وعالم الطبيعة الكثيفة ، وإبليس في إحداهما .ولكنّ حقيقة إبليس منافية لحقيقة آدم بالحقيقة والطبع لأنّ حقيقة آدم عليه السّلام صورة ظاهرية أحدية جمع الجمعيات الإلهية والجمعيات الكونية .وإنّما جمع الله له بين اليدين لأنّ الإنسانية التي هي حقيقته تقتضي الاعتدال وكمال الجمع بين التعين والإطلاق ، والكثرة والوحدة ، وعدم الانحصار في تعيّن جزئي .بخلاف حقيقة إبليس ، فإنّها صورة الانحراف التعيّني الحجابي إلى الأنانية الجزوية المتقيدة بالاستعلاء والاستكبار ، والظهور والعلوّ على حقيقة العين إذ التعيّن يكفر العين ويحجبه ويعلو عليه .وهذه الحقيقة تقتضي التفرقة النارية المعتلية على باقي العناصر .فلمّا تباينت الحقيقتان ، وقعت المضادّة والمحادّة والمعاداة في عالم الصورة بسبب المضادّة الحقيقية في الحقيقة وبحسبها .ولأنّ نشأة كلّ واحد منهما تضادّ نشأة الآخر في الجزء الأعظم فإنّ الجزء الأعظم في نشأة الإنسان الماء ، ثم الأرض ، وهما يعطيان بحقائقهما وصورهما وقواهما وروحانياتهما اللين والإذعان والطاعة والقبول والانقياد والإيمان والثبات والوقار والتّؤدة والسكينة والخشوع والاستكانة والعبودية والتذلَّل والعلم والحلم والإناءة وما شاكل ذلك . والجزء الأعظم في نشأة إبليس والشياطين النار ، وهي بحقيقتها وصورتها وروحانيتها تعطي الاستعداد والاستكبار والخفّة والطيش والسفوف والكبر والخيلاء والتسلَّط والجبروت والكفر والجحود والحقد والحسد لأنّه صورة الانحراف العنصري التعيّني .كما قلنا : إنّ التعيّن يعلو على المتعيّن فيه ، ويطغو ويكفره أي يستره وما له ثبات فإنّ نور العين المتعيّنة في حجابية كلّ تعيّن يخرقه ويحرقه ، ومن حق التعيّن أن يلعن ويطرد وينفي عن وجه العين المتعيّنة في ذلك التعين.لكونه حجابا على من تعيّن به وفيه من وجه وإن كان دالَّا عليه من وجه آخر ، فمن كان مشهوده أنّ وراء التعيّن أمرا هو منه يشاهد الحقيقة في الحجاب .ومن لم يشاهد إلَّا حجابية التعيّن ، حجب به ، والتعيّن حجاب على نفسه ، فلا يرى العين المحتجبة به أبدا ، كظهر المرآة لا يظهر فيه مثال صورة الرائي المنطبع في باطنه إلَّا أن يلعن حقيقة الحجاب عن وجه المحتجب .ولهذا كلّ تعيّن يدّعي أنانيّة هو بها محجوب عن غيره وعن عينه وعين الكلّ التي بها قيام الكلّ وهو قيّام الكلّ وقد أشرنا إلى هذا السرّ في الغرّاء الرائية واللامية أيضا بقولنا : شعر :لا يحجبنّك أشكال يشاكله %~% عمّن يشكَّل فيها فهي أستاروكن به فطنا في أيّ مظهره %~% بدء ففي الأمر إظهار وأسراركالبحر بحر على ما كان في قدم %~% ثمّ الحوادث أمواج وأنهارومن حجب بالتعيّن ، طلب الاستبداد والتفرّد بتعيّنه الجزئي إذ لا قدم له في الكلَّية والأحدية الجمعية الإلهية. ولعن الحضرة الإنسانية لإبليس إذ الجزئية التعيّنية حجاب على العين الكلَّية الأصلية ، والتعيّن طار ولا يكون إلَّا من جهة غلبة جزء من أجزاء ظاهرية المتعيّن أو المعيّن ، فافهم .فلمّا جمع الله لآدم بين الصورتين صورة الحقّ وصورة الخلق .فكان له مرتبة جمع الجمع ، فهي على صورة الله ضرورة كون الحقيقة الإلهية أحدية جمع الحقائق الوجوبية كلَّها المقتضية بالذات لجمع جميع الحقائق الكونية . وبهذه الجمعية صحّت له الخلافة ، كما نطقت الحقيقة على لسان بعض تراجم الحقائق ، شعر :أتته الخلافة منقادة %~% إليه تجرّر أذيالهفلم تكن تصلح إلَّا له %~% ولم يكن يصلح إلَّا لهولو رامها أحد غيره %~% لزلزلت الأرض زلزالهفالإنسان حامل الأمانة التي هي الصورة الإلهية التي حذي آدم عليها .فإن لم يظهر الخليفة بصورة المستخلف في الرعايا ، لم يطيعوه ، وكان قاصرا عن درجة الخلافة ، فلم يصلح لها ، وإذا لم يكن عنده جميع ما تطلبه الرعايا ، لم يطيعوه ولم يوصل ذلك إلى الجميع جمعا وفرادى ولم يكن خليفة .وإذ قد جمع الله لآدم بين يديه المبسوطتين بجميع الآلاء والنعماء التي يطلبها الكلّ واستوت الحقيقة الأحدية الجمعية والوجوبية الإلهية على عرش الحقيقة الأحدية الجمعية الإنسانية الكمالية ، ظهر بصورة الله تعالى .فأوصل نعم الله وآلاءه المخزونة في خزائنه عنده وفيه التي هي حضرات الأسماء وخزائن خزائنة التي هي حقائق القوابل والمظاهر إلى العالم الأعلى الربّاني والعالم الأسفل الكياني ، روحانيّتها وجسمانيّتها ، سماويّها وأرضيّها .وظهرت جميع الحقائق الوجوبية والنسب الإلهية والربوبية في مظاهرها تماما ، وظهرت أيضا بها الحقائق الخلقية المظهرية في جميع مرائيها ومراتبها ومناظرها ومجاليها الروحانية والمثالية والطبيعية تماما ظهورا فرقانيا تفصيليا .وكان ظهورها في الخليقة ظهورا جمعيا أحديا كماليا ليس كظهور كلّ منها في كلّ من المظاهر إذ ليس كلّ منها كلّ كلّ منها من كلّ وجه ، فما في بحري الوجوب والإمكان حرف ولا كلمة إلَّا وهي في الإنسان الكامل الفاضل أفضل وأكمل منه ، خارجا عنه .مع حصول فضيلته الخصيصة به له ، فافهم إن كنت تفهم ، والله الملهم والمعلم .فما أكمل الإنسان لو عرف قدره ، وملك أمره ، وكمّل سرّه ، ولم يتعدّ طوره ، ولزم مركزية حقيقة الاعتدال ، وتحقّق بحقيقة الإطلاق في الجمع والكمال ! .حقّقنا الله وإيّاكم معاشر المستعدّين الطالبين لهذه الحقيقة ، والمسترشدين إلى هذه الطريقة بفضله وطوله وقوّته وحوله .وأمّا استناد العوالم التي كنى عنها الشيخ رضي الله عنه بالرّعايا إلى هذا الخليفة .وهي الخليقة : فمن حيث إنّ كلّ حقيقة من حقائق ذات الخليفة ونشأته برزخ من حيث أحدية جمعها بين حقيقة ما من حقائق بحر الوجوب وبين حقيقة مظهرية لها من حقائق بحر الإمكان هي عرشها ، وتلك الحقيقة الوجوبية مستوية عليها .فلمّا ورد التجلَّي الكمالي الجمعي الإلهي على المظهر الكمالي الإنساني ، تلقّاه بحقيقة الأحدية الجمعية الكمالية ، وسرى سرّ هذا التجلَّي في كل حقيقة من حقائق ذات الخليفة ، ثم فاض نور التجلَّي منها على ما يناسبها من العالم . فما وصلت الآلاء والنعماء الواردة بالتجلَّي الرحماني على حقائق العالم إلَّا بعد تعيّنه في الإنسان الكامل بمزيد صبغة لم تكن في التجلَّي قبل تعيّنه في مظهرية الإنسان الكامل .فحقائق العوالم وأعيانها رعايا للملك الحقيقي المالك لهم .وعلى الخليفة رعاية رعاياه على الوجه الأنسب والأليق والأفضل ، وفيه تتفاضل الخلائف بعضهم على بعض ، فاجهد واشهد واكشف ، تشهد ، والله الهادي .قال رضي الله عنه

and the manifest through our witnessed [aspect]. And He described Himself with contentment (riḍā) and wrath (ghaḍab), and brought the world into existence possessed of fear and hope, so we fear His wrath and hope for His contentment. And He described Himself as beautiful (jamīl) and possessor of majesty (jalāl), so He brought us into existence upon awe and intimacy — and likewise everything attributed to Him and named by Him. Then He expressed these two attributes by the two Hands with which He turned toward the creation of the Perfect Human, since the latter comprehends the realities of the world and its particulars.] The servant, may God support him thereby, said: Know that the essential absoluteness (al-iṭlāq al-dhātī) which the Essence deserves is not set in opposition to restriction and delimitation; rather it is an absoluteness from restriction by the [very] absoluteness that stands in opposition to restriction. So it is an absoluteness from restriction and from [that relative] absoluteness, through its essential combining of the two together — a combining not itself restricted even by combination, but absolute from every consideration. There is, in this station, no tongue, no ruling, no name, no attribute, but rather pure bewilderment and sheer muteness. And through the realization of the First Entification (al-taʿayyun al-awwal) — the key of the keys of the unseen — the Absolute Entity (al-ʿayn al-muṭlaqa) becomes entified with entification and non-entification, absoluteness and restriction, unity and multiplicity, activity and passivity. So through the First Entification the essential relations (al-nisab al-dhātiyya) became entified. These are: firstness and lastness, nonmanifestness (bāṭiniyya) and manifestness (ẓāhiriyya). And He, in respect of entification without regard to entification or non-entification, is neither first nor last, neither nonmanifest nor manifest, and neither this relation nor its negation is more true or fitting of Him. But He, exalted, in respect of His absoluteness, is Nonmanifest (Bāṭin), and He has made the Nonmanifest veiled by the veil of the might of His unseen, so that He cannot be encompassed, delimited, or given a beginning — so to Him belongs Majesty (jalāl). And He, in respect of His entification, is Manifest (Ẓāhir), Beautiful (jamīl) with the beauty of being the object of intention and reliance, inasmuch as He is the principle of the universal entifications of the [divine] affairs (al-shuʾūn) — the keys of the unseen which none knows but He. That is: knowledge of them belongs only to the Greater Absolute Selfhood (al-huwiyya al-muṭlaqa al-kubrā) proper to the entified reality — it is He within it, and He is it within Him. Thus duality appeared through the First Entification for the Single Entity (al-ʿayn al-wāḥida) by true unity. And it, in respect of its majestic presence, overpowers the entities of the others (aʿyān al-aghyār) and grows wrathful against them with a unitary jealousy; but it, in respect of entification, is content with every receptive and accepted entified thing, a contentment specific to its particularity, since that is its utmost effort and capacity — as [the poet] said: 'I have nothing but the spirit — take it, / the utmost effort of the poor, submissive one.' An inspiration (wārid) came upon me regarding this verse, freshly composed in origin and source, according to the perceiving, insightful one, so I said: 'I have nothing but You — take through me / the utmost effort of the poor, abased one.' So reflect, O reflective one. And by virtue of these two Hands, which possess seizing and expanding, giving and withholding, raising and lowering, He brought us into existence possessed of fear and hope, seizing and expansion, awe and intimacy — so we stand in awe of His majesty, find intimacy in His beauty, fear His wrath, and hope for His contentment. Thus the rulings of duality, mentioned in connection with the two Hands, appeared in us — as the Messenger of God, God bless him and grant him peace, indicated by his saying: 'And He created Adam with His two Hands' — the ḥadīth. And God, exalted, said to Iblīs: 'What prevented you from prostrating to what I created with My two Hands?' And just as God manifested, from these two blessed Hands, to Adam at his self-disclosure (tajallī), saying to him: 'Choose whichever you wish' — Adam said: 'I choose the right hand of my Lord, though both of my Lord's Hands are a blessed right.' So He, glory be to Him, opened His right hand, and behold, in it were Adam and his progeny. For this reason God kneaded the clay of Adam with His two Hands for forty mornings. So our Lord, blessed and exalted, was disclosing Himself upon the form according to which He created Adam, kneading his clay with His two blessed Hands, until — by the blessing of His total, comprehensive divine attention, the secret of the oneness of the essential divine combining (aḥadiyyat al-jamʿ al-dhātī al-ilāhī) between His two Hands — there appeared and became manifest in his clay His blessed form, in the most excellent proportion (aḥsan taqwīm) and the most perfect balance and design. Thus all the majestic-overpowering (jalāliyya qahriyya) and beautiful-gracious (jamāliyya luṭfiyya) realities appeared in him, and he was perfected thereby. In him is the secret of absoluteness and restriction, entification and non-entification. So he was the most complete, most comprehensive, and most perfect of [all forms of] existence, and the most excellent, most encompassing, and most universal locus of manifestation (maẓhar). The Shaykh, may God be pleased with him, said: (So the world is the witnessed [realm], while the vicegerent is the unseen; and for this the Sovereign veiled Himself, and the Real described Himself with the dark veils — which are the dense elemental bodies — and the luminous veils — which are the spirits, intellects, and souls, and the world of command (ʿālam al-amr) and origination (ibdāʿ). And the world lies between subtle and dense, so it is itself the very veil upon itself; it does not perceive the Real as it perceives itself, and it remains ever in a veil that is not lifted, despite its knowledge that it is distinct from its Originator through its neediness — yet it has no share in the essential necessity of existence (wujūb al-wujūd al-dhātī) proper to the Real, so it never perceives Him. Thus the Real remains, from this reality, unknown with a knowledge of tasting (dhawq) and witnessing (shuhūd), since the contingent has no foothold in that.) The servant, may God support him thereby, said: God created Adam upon the form of the All-Merciful, as the Truthful One who speaks not from mere whim declared — because the vicegerent must be upon the form of the one who deputized him in that in which he was deputized and made vicar; and if he does not manifest in the form of the one who deputized him, then he is not truly a vicegerent. Then God created the world upon the form of Adam, because, as we mentioned, the world is the form of the detailed unfolding (tafṣīl) of the human configuration (al-nashʾa al-insāniyya), while the human is the form of its unitary combining (al-jamʿiyya al-aḥadiyya) — so he is the unseen of the world, and the world is his witnessed [realm] and manifestation, since multiplicity and dispersion are a manifest veil, while unitary combining is a nonmanifest unseen. So the human is the spirit of the world, its heart, its inner secret, and its core (lubb). And for this secret, the veiling of sovereigns and vicegerents occurs as an example set forth for the matter, so that it might remain unseen — just as the core is unseen within the husk — and this is more fitting for the might and greatness of the vicegerent, just as God, exalted, described Himself, on the tongue of our Messenger, with veils. For he, God bless him and grant him peace, said: 'God has seventy thousand veils of light and darkness.' So veiling by veils belongs among the requirements of sovereignty and vicegerency. And since the world lies between subtle and dense, body and spirit, and the true Existence (al-wujūd al-ḥaqq) has become entified, filling their worlds and infinite multiplicities, and each of the two worlds is a veil upon the other — the subtle veiled by the dense, the dense by the subtle, and the subtle by the subtle and the dense — the world is itself its own veil upon itself. Thus it never perceives the Real except from behind these dense and subtle veils, because it has no share in essential necessity, and because it is needy, in its existence, for one whom it imagines to be other than itself. So it remains ever in the veil of otherness, between a dense thing which we call body, and a subtle thing which we call spirit, or intellect, or soul, or meaning — these being, among themselves, others [to one another], owing to the mutual difference (mughāyara) between the true entifications and the essential specificities. So if the world were to witness that the entity veiled by the veils of otherness from the eyes of the entities of the others is, in reality, identical with these very others, the film (ghayn) and veil would be lifted from its eye; but might (ʿizza) and jealousy (ghayra) necessitate otherness, inevitably — 'And had We shown them mercy and removed the affliction that is upon them, they would surely persist in their transgression, wandering blindly.' The Shaykh, may God be pleased with him, said: (God only combined for Adam between His two Hands as an honoring; and for this He said to Iblīs: 'What prevented you from prostrating to what I created with My two Hands?' And it is none other than His very combining of the two forms — the form of the world and the form of creation — these being the two Hands of the Real. And Iblīs is a part of the world; this combining did not occur for him. For this reason Adam was a vicegerent: for if he were not manifest in the form of the one who deputized him in that in which he was deputized, he would not be a vicegerent — and if he did not possess all that the subjects over whom he is made vicegerent require, since their reliance is upon him, he must fulfill all that they need, or else he is not a vicegerent over them.) The servant, may God support him thereby, said: That is because perfection lies in the oneness of the combining of combinings (aḥadiyyat jamʿ al-jamʿ); then all perfections flow forth only from the oneness of the combining of these two blessed divine Hands. So it was necessary that the perfections issuing from the two Hands be gathered together in him, together with their multiples, since the unitary combining configuration grants that, in the one who combines, every reality among the realities of the two Hands should appear in the configuration of combining. And for this reason the demand and reckoning were directed at Iblīs, who is a part of the world, for his refusal to prostrate to Adam, since what is obligatory upon every power among the spiritual powers and the natural powers — both collectively and individually — is submission, compliance, obedience, and entry under the rule of the possessor of the combining between the two Hands, in whose grasp are the world of subtle spirits and the world of dense nature; and Iblīs belongs to one of these two. But the reality of Iblīs is, in truth and by nature, contrary to the reality of Adam, because the reality of Adam, peace be upon him, is the manifest form of the unitary combining of the divine combinings and the cosmic combinings. God combined for him the two Hands only because humanness (al-insāniyya), which is his reality, requires balance (iʿtidāl) and perfect combining between entification and absoluteness, multiplicity and unity, and non-confinement to any partial entification — in contrast to the reality of Iblīs, which is the form of entificational, veiling deviation (al-inḥirāf al-taʿayyunī al-ḥijābī) toward partial egotism (al-anāniyya al-juzʾiyya), restricted by self-exaltation and arrogance, and by manifestation and elevation over the reality of the entity — since entification conceals the entity, veils it, and rises above it. And this reality requires the fiery differentiation that rises above the rest of the elements. So when the two realities diverged, opposition, confrontation, and enmity occurred in the world of form, on account of the true opposition in reality and in accordance with it — and because the configuration (nashʾa) of each of the two opposes the configuration of the other in its greatest part. For the greatest part in the human configuration is water, then earth, and these two grant, by their realities, forms, powers, and spiritualities, gentleness, compliance, obedience, acceptance, submission, faith, steadiness, dignity, deliberateness, tranquility, humility, submissiveness, servanthood, self-abasement, knowledge, forbearance, patience, and the like. While the greatest part in the configuration of Iblīs and the devils is fire, which, by its reality, form, and spirituality, grants readiness [for evil], arrogance, levity, rashness, haste, pride, conceit, domination, tyranny, disbelief, denial, rancor, and envy — because it is the form of elemental, entificational deviation. As we said: entification rises above that which is entified within it, transgresses, and conceals it — that is, veils it — and has no stability, for the light of the entified entity, within the veil-nature of every entification, pierces and burns through it. And it is the right of entification to be cursed, expelled, and banished from the face of the entified entity in that entification, since it is a veil upon that which is entified by it and within it, from one respect, even though it points to it from another respect. So whoever witnesses that, behind entification, there is a matter belonging to [the Real], witnesses the reality within the veil; and whoever witnesses nothing but the veil-nature of the entification is veiled by it — entification being a veil upon itself, so the veiled entity is never seen through it, like the back of a mirror, in which the likeness of the viewer's image, imprinted in its depths, does not appear — unless the reality of the veil be cursed away from the face of the veiled one. And for this reason, every entification that claims an egotism (anāniyya) is, by it, veiled from what is other than itself, and from its own entity and the entity of the Whole, by which the subsistence of the Whole [occurs] — He being the Sustainer of the Whole (Qayyūm al-kull). We have alluded to this secret also in the Ghazal-Poems Rhyming in Rāʾ and Lām, in our saying, in verse: 'Let not forms resembling one another veil you / from Him who is formed within them, for they are veils. And be discerning of Him in whatever locus of manifestation / He begins [to appear], for in the Command is manifestation and secrets. Like the sea — a sea as it has ever been — / then the accidents are waves and rivers.' And whoever is veiled by entification seeks independence and separateness through his partial entification, since he has no foothold in totality and unitary divine combining. And the human presence cursed Iblīs, since partial entification is a veil upon the original universal entity, and entification is accidental, occurring only through the domination of one part among the manifest parts of that which is entified or entifying. So understand. So when God combined for Adam the two forms — the form of the Real and the form of creation — he attained the rank of the combining of combinings (martabat jamʿ al-jamʿ), and was thus upon the form of God, necessarily, since the divine reality is the unitary combining of all the necessary realities (al-ḥaqāʾiq al-wujūbiyya), which essentially require the combining of all the cosmic realities. And through this combining, vicegerency was validated for him, as the reality spoke on the tongue of one of the interpreters of realities, in verse: 'Vicegerency came to him, submissive, / drawing its trains toward him. It would not be fit for any but him, / nor would he be fit for anything but it. And had anyone other than him sought it, / the earth would have quaked with his quaking.' So the human is the bearer of the Trust, which is the divine form according to which Adam was patterned. For if the vicegerent does not manifest in the form of the one who deputized him among the subjects, they will not obey him, and he falls short of the rank of vicegerency and is unfit for it; and if he does not possess all that the subjects require, they will not obey him, and provision will not reach all of them, collectively and individually, and he will not be a vicegerent. And since God combined for Adam, between His two outspread Hands, all the bounties and graces that all seek, and the unitary, combining, necessary divine reality became established upon the throne of the unitary, combining, perfect human reality, he appeared in the form of God, exalted. So he conveyed the bounties and graces of God, stored up in His treasuries — with Him and within him — which are the presences of the Names and the treasuries of [those] treasuries, which are the realities of the receptacles and loci of manifestation — to the higher, lordly world (al-ʿālam al-aʿlā al-rabbānī) and the lower, existential world (al-ʿālam al-asfal al-kiyānī), their spiritual and corporeal, heavenly and earthly [aspects]. And all the necessary realities and the divine and lordly relations appeared fully in their loci of manifestation; and through them also the created, manifested realities appeared fully, in all their mirrors, ranks, vistas, and spiritual, imaginal, and natural theaters of manifestation — a differentiating, detailed manifestation. But their manifestation in the [primordial] creation was a unitary, combining, perfect manifestation, unlike the manifestation of each of them in each of the loci of manifestation, since not every one of them is the totality of every other in every respect. So there is not a letter or a word in the two seas of necessity and possibility but that it exists in the Perfect, Excellent Human more excellently and more completely than it does outside of him — along with the attainment of his own specific excellence proper to him. So understand, if you are able to understand — and God is the Inspirer and the Teacher. How perfect is the human, if he but knew his worth, possessed his affair, perfected his secret, did not transgress his proper measure, adhered to the centrality of the reality of balance, and realized the reality of absoluteness in combining and perfection! May God realize this for us and for you, community of the prepared ones who seek this reality, and the guided ones toward this path, by His bounty, His grace, His power, and His strength. As for the reliance of the worlds — which the Shaykh, may God be pleased with him, referred to metaphorically as 'the subjects' — upon this vicegerent, who is the creation: this is because every reality among the realities of the essence and configuration of the vicegerent is an isthmus (barzakh), in respect of its unitary combining between a reality among the realities of the sea of necessity and a manifesting reality corresponding to it among the realities of the sea of possibility, which is its throne, upon which that necessary reality is established. So when the perfect, combining, divine self-disclosure (al-tajallī al-kamālī al-jamʿī al-ilāhī) descended upon the perfect human locus of manifestation, it received it by the reality of perfect unitary combining, and the secret of this self-disclosure ran through every reality among the realities of the essence of the vicegerent; then the light of the self-disclosure overflowed from it upon whatever in the world corresponds to it. So the bounties and graces arriving through the merciful self-disclosure (al-tajallī al-raḥmānī) reached the realities of the world only after its entification in the Perfect Human, with an additional coloring (ṣibgha) that was not present in the self-disclosure before its entification in the locus of manifestation of the Perfect Human. So the realities of the worlds and their entities are subjects to the true King who possesses them. And it is incumbent upon the vicegerent to attend to his subjects in the most fitting, most proper, and most excellent manner — and in this vicegerents are ranked one above another in excellence. So strive, and witness, and unveil — you shall witness. And God is the Guide. He, may God be pleased with him, said

﴿ثم ليعلم أن الحق وصف نفسه بأنه ظاهر وباطن﴾

Quotes words that differ from our text (wavy underline).

مزيد بيان لما مرمن أن الحق تعالى خلق آدم على صورته وكمالاته، ليستدل بها عليه ويتمكنالسالك من الوصول إليه. "فأوجد العالم" أي، العالم الإنساني. وإن شئت قلت العالم الكبير لأنه أيضا صورة الإنسان، لذلك يسمى بالإنسان الكبير. والأول أنسب بالمقام، إذ المقصود أن الإنسان مخلوق على صورته لا العالم. قوله

This is further clarification of what has passed, namely that the Real, exalted is He, created Adam upon His form and His perfections, so that by them one may draw an inference to Him, and the wayfarer might be enabled to arrive at Him. "So He brought the world into existence" — i.e., the human world (al-ʿālam al-insānī). And if you wish, you could say the macrocosm (al-ʿālam al-kabīr), for it too is the form of the human being, and for that reason it is called "the greater human." But the first is more fitting to the context, since what is intended is that the human being is created upon His form, not the world [as such]. His saying

﴿ثم لتعلم أن الحق وصف نفسه بأنه ظاهر و باطن، فأوجد العالم: عالم غيب وشهادة لندرك الباطن بغيبنا والظاهر بشهادتنا.﴾

Quotes words that differ from our text (wavy underline).

قلت: معناه أن الحق تعالی فعل ذلك بنا لنعلم ظاهره بما فينا من الظهور ونعلم الباطن من وصفه نفسه بالباطن بما فينا من معنى الغيب، فإن أحدا ما يعلم شيئا إلا بما فيه من ذلك الشيء أو بما في ذلك الشيء منه. قوله

I say: its meaning is that the Real, exalted is He, did this with us so that we might know His manifest aspect through the manifestation that is in us, and know the nonmanifest aspect—from His description of Himself as nonmanifest—through the meaning of the unseen that is in us. For no one knows a thing except through what is in himself of that thing, or through what is in that thing of himself. His statement:

﴿ثمّ ليعلم أنّ الحقّ وصف نفسه بأنّه ظاهر ، باطن ، وأوجد العالم عالم غيب وشهادة﴾

Quotes words that differ from our text (wavy underline).

وإذ قد تقرّر أنّ الجهة الارتباطيّة والرقيقة الجمعيّة الاتحاديّة ما سرت بين أمرين إلَّا وتولَّد منهما نتيجة . وهو الذي عبّر عنه لسان الاصطلاح ب « النكاح الساري في جميع الذراري » . قال

And since it has been established that the relational aspect (al-jiha al-irtibāṭiyya) and the unitive comprehensive subtlety (al-raqīqa al-jamʿiyya al-ittiḥādiyya) never flow between two things except that a result is generated from them both. This is what the language of technical terminology expresses as "the marriage (nikāḥ) that runs through all progeny." He said:

﴿ثم لنعلم أن الحق وصف نفسه﴾

Quotes words that differ from our text (wavy underline).

في الآية الكريمة

in the noble verse

﴿ان الحق وصف نفسه بانه ظاهر باطن فاوجد العالم عالم عيب وشهادة ليدرك الباطن بغيبنا والظاهر بشها دتنا﴾

Quotes words that differ from our text (wavy underline).

اند نصکره معلوم اولسو نکه* تحقیق حق تعالی کندی نفسنی وصف ایلدی کهاول ظاهر وباطندر پس عالمی ایجاد ایلدی یعنی عالم غبی و شهادتی که بزباطنی ادراک ایده رز بزم غیبمزله وظاهری دخی ادراک ایده رزیزم شهادتمزله* پس بواعتبار اوزره بزم وجودات حادثه مزدخی عالم ندر* ویزم غیمز رو حانیه شهادتمز جسما نیتدر* پس بزم باطنمزده مرکوز اولان قوای روحانیه ومعابین غیبیه ایله بزباطنی ادراک ایدرز وجسمانیه وقوای شهادیة ایله بزظاهری ادراک ایده رز یعنی مظاهر کونیه ده بحسب المراتب حقک ظاهر تن ومحل سبیله تجلیسین ادراک ایدرز زیرا براحد برشئ ادراک اید مز الا اول شیدن انده موجود اولدیغی قدر پس بزدخی شیمزله باطنی و شهادتمزله ظاهری ادراک ایده رز

Then let it be known that the Real Most High described His own self as being Outward and Inward; so He brought the ʿālam (world) into being, i.e. a world of the unseen and the witnessed, so that we perceive the Inward by our unseen and perceive the Outward by our witnessed. So on this consideration our originated existences too are a world; and our unseen is spirituality, our witnessed is corporeality. So we perceive the Inward by the spiritual faculties and unseen meanings planted in our inward, and we perceive the Outward by the corporeal and witnessing faculties; i.e. we perceive the Real's tajallī (self-disclosure) in the engendered maẓāhir (loci of manifestation), according to the levels, by way of His outwardness and […]. For no one perceives a thing except to the extent that [something] of that thing exists in him. So we too perceive the Inward by our [unseen] and the Outward by our witnessed.

﴿وصف نفسه بأنه ظاهر وباطن فأوجد العالم عالم غيب وشهادة لندرك الباطن بغيبنا والظاهر بشهادتنا﴾

لكنه فرق بين وصف العالم ووصف الحق بهما بأن جعل العالم عالمين عالم غيب وعالم شهادة إذ ليس في العالم إلا أحدية الجمع ولم يفرق بين وصف الحق ووصفنا فأضاف الغيب والشهادة إلينا بحكم أحدية جمعنا المخصوص فنحن على معناه وصورته دون العالم ، وأما القسم الآخر فسوانا فيه مع العالم وجعل في مقابلة كل صفة فعلية محضة لله تعالى صفة انفعالية مشتركة بيننا وبين العالم فقال

However, he distinguished between the description of the world and the description of the Real by these two [attributes], in that He made the world two worlds—a world of the unseen and a world of the witnessed—since in the world there is nothing but the oneness-of-all-comprehensiveness (aḥadiyyat al-jamʿ) [taken in its divided aspect]. But He did not distinguish between the description of the Real and our own description; rather, He ascribed the unseen and the witnessed to us by virtue of our own specific oneness-of-all-comprehensiveness. Thus we conform to His meaning and His form, unlike the world. As for the other category, He made us equal therein to the world, setting opposite every purely active attribute of God, Exalted, a passive attribute shared between us and the world. So He said:

﴿بأنه ظاهر و باطن فأوجد العالم﴾

Quotes words that differ from our text (wavy underline).

أي الإنسان لأن المراد بيان الارتباط وكيفية الدليل منا عليه

i.e., the human being, for the intent is to explain the connection and the manner in which we serve as an indication of Him

﴿بأنه ظاهر﴾

بظهوره في عالم الشهادة المطلقة التي هي مرتبة الحس. (وباطن) ببطونه عنه . فالباطن بهذا الاعتبار يشتمل ما عدا مرتبة الحس من المراتب الإلهية والكونية

by His manifestation in the world of absolute witnessing (shahāda muṭlaqa), which is the level of sense-perception (ḥiss). (And nonmanifest/bāṭin) by His nonmanifestation from it. So the nonmanifest (bāṭin) in this respect encompasses whatever is other than the level of sense-perception among the divine and cosmic levels.

﴿فأوجد العالم غيب وشهادة لندرك الباطن بغيبنا والظاهربشهادتنا﴾

أي، العالم متصف بصفاته، إلا بالوجوب الذاتي الذي لوجود الحق. (فلايدركه أبدا) أي، فلا يدرك العالم الحق أبدا من حيث وجوبه الذاتي، لأن المدرك ما يدرك شيئا بالذوق والوجدان إلا بما فيه منه، وليس له حظ في الوجوب الذاتي، فلا نسبة بينهما

i.e., the world is characterized by His attributes, except for the necessity of existence in itself (al-wujūb al-dhātī) which belongs to the existence of the Real. "So it never perceives Him": i.e., the world never perceives the Real in respect of His necessity of existence in Himself, because the one who perceives, perceives a thing by tasting and immediate finding only by virtue of what it contains of that thing; and the world has no share in necessity of existence in itself, so there is no relation (nisba) between the two.

﴿فأوجد العالم﴾

أي كل واحد من عالمي الكبير والصغير عالمین

i.e., each one of the two worlds — the macrocosm (al-ʿālam al-kabīr) and the microcosm (al-ʿālam al-ṣaghīr) — as two worlds.

﴿عالم غيب وشهادة﴾

أي، عالم الأرواح والأجسام. قوله

i.e., the world of spirits and bodies. His saying

﴿عالم غيب﴾

لا يدرك بالحواس الظاهرة (وعالم شهادة) يدرك به (لندرك) اسمه

not perceived by the outward senses. (And a world of witnessing/shahāda) perceived by it, (so that we may perceive) His name

﴿عالم غيب﴾

وهو بواطتنا وأرواحنا (و) عالم (شهادة) وهي ظواهرنا وقوانا الظاهرة فكنا مجمع العالمين فليس المراد من إيجادنا على هذا الوجه إل (لندرك) الاسم (الباطن بغیبنا) بسبب إدراكنا غيبنا

which is our inward dimensions and our spirits, (and) a world (of the visible, shahāda), which is our outward aspects and manifest faculties. Thus we became the confluence of the two worlds, and the purpose of our being brought into existence in this manner is only (that we may perceive) the name (the Nonmanifest, through our unseen dimension) by means of our perceiving our own unseen dimension

﴿لندرك الباطن بغيبنا والظاهر بشهادتنا﴾

هذا دليل على أن المراد ب "العالم" هو العالم الإنساني. أي، لندرك عالم الباطن، وهو عالم الجبروت والملكوت، بروحنا وقلبنا وقوانا الروحانية، وندرك عالم الظاهر بأبداننا ومشاعرنا وقوانا المنطبعة فيها. أو ندرك غيب الحق من حيث أسمائه وصفاته لا من حيث ذاته، فإنه لا يمكن لأحد معرفتها. إذ لا نسبة بينها وبين غيرها من العالمين بغيبنا، أي بأعياننا لغيبته. وندرك ظاهره وهو مظاهر تلك الأسماء الغيبية من العقول والنفوس وغيرهم من الملائكة. فإنهم وإن كانوا غيبا باطنا بالنسبة إلى الشهادة المطلقة، لكنهم ظاهر بالنسبة إلى الأسماء والصفات التي هي أربابهم لظهورهم في العين بعد بطونهم فيالعلم. وقد مر تحقيقه في بيان العوالم في المقدمات. "بشهادتنا" أي، بروحنا وقلبنا وقوانا وأبداننا الموجودة في الخارج. قوله

This is evidence that what is meant by "the world" is the human world. That is: so that we grasp the nonmanifest world — which is the world of Jabarūt and Malakūt — through our spirit, our heart, and our spiritual faculties, and grasp the manifest world through our bodies, our senses, and the faculties imprinted in them. Or: so that we grasp the unseen aspect of the Real in respect of His names and attributes, not in respect of His Essence, for no one can know that; there is no relation (nisba) between it and any other of the worlds. "Through our unseen aspect," i.e., through our entities (aʿyān), on account of their being hidden. And we grasp His manifest aspect, which is the loci of manifestation (maẓāhir) of those unseen names — the intellects, the souls, and other angels. For although these are, relative to absolute witnessedness, an unseen, nonmanifest realm, yet relative to the names and attributes that are their lords, they are manifest, since they appear in concrete existence (al-ʿayn) after having been nonmanifest in [divine] knowledge. This has already been verified in the exposition of the worlds in the introductory sections. "Through our witnessed aspect": i.e., through our spirit, heart, faculties, and bodies as they exist externally. His saying

﴿لندرك الباطن بغيبنا ، والظاهر بشهادتنا﴾

إشارة إلى نتيجة سريان هذه الجهة الارتباطيّة ، ولأنّها بنفس طبايعها وجزئيّاتها هي الرابطة ، أنتج الإدراك الذي هو الاتّصال والاتّحاد

This is an indication of the result of the flowing of this relational aspect, and because it, by its very natures and particulars, is itself the connecting link (al-rābiṭa), it produced perception (idrāk), which is connection (ittiṣāl) and union (ittiḥād).

﴿الباطن بغيبنا﴾

الذي هو روحه و مداركه الغيبية. أو ندرك باطنه وغيبه بالقياس على غيبنا وباطنن (و) كذلك ندرك أسمه (الظاهر بشهادتنا) ، أي بمشاعرنا الشاهدية . أو بأن يدرك شهادتنا فإن شهادتنا شهادة ، أو بالمقايسة (ووصف نفسه بالرضى والغضب) حيث قال تعالى :"رضي الله عنهم ورضوا عنه" آية 119 سورة المائدة. وسبقت رحمتي غضبي (فإذا وجد العالم) ذا خوف ورجاء (فنخاف غضبه ونرجو رضاه) متن نص فصوص الحكم : و وصف نفسه بأنه جميل و ذو جلال فأوجَدَنَا على هيبة و أُنْسٍ. و هكذا جميع ما ينسب إليه تعالى و يُسَمّى به. فعبّر عن هاتين الصفتين باليدين اللتين توجهنا منه على خلق الإنسان الكامل لكونه الجامعَ لحقائق العالم و مفرداته. شرح الجامي : وإنما جاء بأثر الرضى والغضب وهو الخوف والرجاء ولم يقل ذا رضی وغضب مع أنه صحيح أيضا. تنبيها على أن ظهور الصفات في العالم كما تكون ظهور أعيانها كالظهور والبطون فيما تقدم . وكذلك يكون ظهور آثاره كالخوف والرجاء فإنهما من آثار الغضب والرضی لا عينهما

which is His spirit and His unseen faculties of perception. Or: we perceive His nonmanifest and unseen aspect by analogy (qiyās) with our own unseen and nonmanifest aspect. (And) likewise we perceive His name (the Manifest/al-Ẓāhir through our witnessing/shahāda), i.e., through our perceptual faculties of witnessing. Or by His perceiving our witnessing, for our witnessing is itself a witnessing; or by analogy. (And He described Himself with contentment/riḍā and wrath/ghaḍab), as He, exalted is He, said: "God is well-pleased with them and they are well-pleased with Him" (Qur'an 5:119). And [as in the ḥadīth]: "My mercy precedes My wrath." (So when the world came into being) possessing fear and hope, (we fear His wrath and hope for His contentment). Matn text of Fuṣūṣ al-Ḥikam: And He described Himself as beautiful (jamīl) and possessing majesty (jalāl), and so He brought us into existence in a state of awe (hayba) and intimacy (uns). And likewise all that is ascribed to Him, exalted is He, and named by Him. So He expressed these two attributes by the two hands, which were directed from Him toward the creation of the perfect human, since he is the one comprehending (al-jāmiʿ) the realities of the world and its particulars. Sharḥ al-Jāmī: And he indeed mentioned, following upon contentment and wrath, fear and hope, and did not say "possessing contentment and wrath," even though that too would be correct — as an indication that the manifestation of the attributes in the world is, just as the manifestation of their entities (aʿyān) occurs by way of manifestation and nonmanifestation (ẓuhūr/buṭūn) as preceded, likewise the manifestation of their traces (āthār) — such as fear and hope, for these two are among the traces of wrath and contentment, not their very essence (ʿayn).

﴿والظاهر بشهادتنا﴾

فنعلم قطعة على طريق الاستدلال من الأثر إلى المؤثر بأن الحق تعالی هو الظاهر والباطن

so that we may know definitively, by way of inference from the effect to the effector, that the Real, exalted is He, is the Manifest and the Nonmanifest

﴿ووصف نفسه بالرضا والغضب وأوجد العالم ذا خوف ورجاء﴾

فإن الخوف انفعال وتأثر من تأثير الغضب نعرف به غضبه ، وكذا الرجاء في مقابلة الرض ولهذا قال ( فنخاف غضبه ونرجو رضاه ) وقال

For fear is a passive affection and an effect resulting from the influence of wrath, by which we know His wrath; likewise hope corresponds to contentment. For this reason he said, "So we fear His wrath and hope for His contentment," and he said:

﴿ووصف نفسه بالرضا والغضب﴾

حيث قال: "رضى الله عنهم ورضوا عنه". وقال: (سبقت رحمتي غضبي) . قوله

as He said: "God is content with them and they are content with Him," and He said: "My mercy precedes My wrath." His saying

﴿ووصف نفسه بالرضا والغضب، وأوجد العالم ذا خوف ورجاء فنخاف غضبه ونرجوا رضاه . ووصف نفسه بأنه تعالى جميل وذو جلال فأوجدنا على هيبة وأنس. وهكذا جميع ما ينسب إليه تعالى ويسمى به. فعبر عن هاتين الصفتين باليدين اللتين توجهتا منه على خلق الإنسان الكامل لكونه الجامع بحقائق العالم ومفرداته. والعالم شهادة والخليفة غيب، ولذا تحجب السلطان.﴾

Quotes words that differ from our text (wavy underline).

قلت: معناه حتى نقابل نحن غضبه بالخوف، ورضاه بالرجاء فيتحقق الرضا والغضب استدلالا على كل واحد منهما بما يقابله منا وكذلك ما بعد هذا مما وصف به نفسه. قوله

I say: its meaning is that we thereby meet His wrath with fear and His contentment with hope, so that contentment and wrath are each realized as evidence through what corresponds to them in us. Likewise for what follows this among the attributes with which He described Himself. His statement:

﴿ووصف نفسه بالرضا والغضب ، وأوجد العالم ذا خوف ورجاء ، فنخاف غضبه ونرجو رضاه﴾

هذه الجهة دون الأوّل في الربط ، ولذلك ما أنتج غير النسبة والإضافة

This aspect is lesser than the first in [power of] connection, and therefore it produced nothing but relation (nisba) and correlation (iḍāfa).

﴿ووصف نفسه بالرضا﴾

بقوله تعالی رضي الله عنهم :" ورضوا عنه " (والغضب) سبقت رحمتي على غضبي .فأوجدنا ذا رضا وغضب لندرك الرضا برضائنا والغضب بغضبنا وإنما لم يذكر هذا الوجه لظهوره مما سبق

by His saying, exalted is He: "God is pleased with them, and they are pleased with Him" (and with wrath, ghaḍab): "My mercy precedes My wrath." So He brought us into existence possessing contentment and wrath, that we might perceive [His] contentment through our contentment and [His] wrath through our wrath. He did not mention this aspect [explicitly] only because it is evident from what preceded

﴿ووصف نفسه بالرضا والغضب فاوجد العالم وخوف ورجاء فنخاف غضبه ونرجوا رضاه﴾

Quotes words that differ from our text (wavy underline).

ودخی حق تعالی کندنی رضا وغضب ایله وصف ایلدی* پس عالمی خوف و رجا صاحبی ایجاد ایلدیکه غضبندن خوف ایدرز ورضاسن رجا ایدرز یعنی بزده خوف ایجاد ابتدی تاکم آندن عضبه انتقال ایده رز ورجا ایجاد ایتدی تاکیم اندن رضاسته انتقال ایدرز

And further, the Real Most High described Himself with satisfaction and wrath; so He brought into being the ʿālam (world) possessing fear and hope, so that we fear His wrath and hope for His satisfaction. That is, He brought fear into being in us so that from it we pass over to [His] wrath, and He brought hope into being so that from it we pass over to His satisfaction.

﴿فأوجد العالم ذا خوف ورجاء فنخاف غضبه ونرجو رضاه﴾

Quotes words that differ from our text (wavy underline).

وإنما جاء بلازم الرضا والغضب، وهو الخوف والرجاء،ولم يقل: فأوجدنا ذا رضاء وغضب. وإن كنا متصفين بهما، ليؤكد المقصود الأول أيضا، وهو بيان الارتباط بين الحق والعالم، إذ كل من الصفات الأفعالية والانفعالية يستدعى الآخر، لذلك أعاد الارتباط في الأبيات الثلاثة المذكورة بعد. وقوله

He mentioned the concomitants of contentment and wrath — namely fear and hope — rather than saying "so He brought us into existence possessed of contentment and wrath," even though we are indeed characterized by both, in order to reinforce the primary purpose as well, namely the exposition of the bond (irtibāṭ) between the Real and the world. For each of the active attributes and the passive/receptive attributes calls for the other; hence he repeats this bond in the three verses mentioned afterward. And his saying

﴿وأوجد العالم … ذا خوف ورجاء فنخاف غضبه ونرجو رضاه﴾

لأن الخوف لازم الغضب والرجاء لازم الرضا فينا فنتصف بهما فنستدل على غضبه ورضائه مع كونه منزها عن الخوف والرجاء

because fear is the concomitant of wrath and hope is the concomitant of contentment within us. Thus we become qualified by both of these, and thereby we infer His wrath and His contentment, even though He is transcendent above fear and hope

﴿ووصف نفسه بأنه جميل ذو جلال فأوجدنا على هيبة وأنس﴾

فإن الهيبة انفعال من صفة الجلال ونعرف به عظمته وجلاله . وكذا الأنس في مقابلة الجمال فجعلنا على صفته بوجه وعلى صفة العالم بوجه كما سيجيء

For awe is a passive affection arising from the attribute of majesty, by which we know His greatness and majesty; likewise intimacy corresponds to beauty. Thus He made us conform to His attribute in one respect, and to the attribute of the world in another respect, as will follow.

﴿ووصف نفسه بأنه جميل وذو جلال، فأوجدنا على هيبة وأنس، وهكذا جميع ما ينسب إليه تعالى ويسمى به﴾

ينبئ عن ذلك. والمراد بـ (الجميل) الصفات الجمالية، وهي ما يتعلق باللطف والرحمة، وبـ (الجلال)، ما يتعلق بالقهر والعزة والعظمة والستر. قوله

proclaims this. By "the Beautiful" is meant the attributes of beauty (jamāl), which pertain to gentleness (luṭf) and mercy; and by "Majesty" is meant what pertains to overwhelming power (qahr), might (ʿizza), grandeur, and concealment. His saying

﴿ووصف نفسه بأنّه جميل وذو جلال ، فأوجدنا على هيبة وانس﴾

هذا آخر مراتب تنزلات الجهة المتّصل بالأول بحكم الأمر الدوري ، فلذلك ما صرّح بالعالم هاهنا ، بل أدرج النتيجة في أحد المرتبطين . أقسام السالكين واعلم أنّ من لطائف ما يشعر به هذا التفصيل وبدايع دقائقه بيان درجات رتبة المستكملين إجمالا ، والإشارة إلى تفاوت ما يستحصل كلّ منهم بحسب استعداداته وطرق مناسباته : فإنّ منهم من سلك التروح والتقدّس ، وهو الذي رابطة مناسبته بالمبدأ ووسيلة استفاضته منه محض التجرّد والتبتّل ، ومحافظة غيب روحه عن مخالطة التعلَّق والتكدّر ، وغايته الاتّصال بالملكوت الأعلى والتحقّق بالحقائق التنزيهيّة . ومنهم من انغمس منه تلك الجهة في العلائق الهيولانيّة ، واستهلكت لطيفته الروحانيّة تحت الكثائف الجسمانيّة وانحصر رقائق مناسبته في ارتكاب ما يرتجى به رضاء الحقّ من الأوامر ، واجتناب ما يخاف به عن غضبه من المناهي وغايته نيل ما يستعقب الرضاء من دخول الجنّات والاحتظاء بالمستلذّات والسلامة عمّا يستتبع الغضب من ورود الجحيم ومكارهها من العذاب الأليم . ومنهم من امتزج بين التروح والتعلَّق واعتدل غاية الاعتدال ، وتناسب بتلك الجمعيّة المبدء الحقّ ، فيطوي مسافة الروابط والرقائق بجواذب الجذبات الإلهيّة ، ومطايا الواردات العشقيّة ، وهذا هو الطريق المختصّ بالإنسان ، وفي عبارة الشيخ إشارة إليه فلا تغفل. تسمي الحق تعالى بالأسماء المتقابلة ومعنى اليد

This is the last of the levels of the descents of the aspect connected to the first by virtue of the cyclical order (al-amr al-dawrī), and therefore He did not explicitly mention the world here, but rather incorporated the result within one of the two related terms. [Heading: The Categories of Wayfarers] Know that among the subtleties conveyed by this exposition, and the marvels of its fine points, is a summary indication of the degrees and ranks of those who attain perfection, and a pointing to the disparity in what each of them obtains according to his preparedness (istiʿdād) and the paths of his correspondences: Among them is he who has taken the path of spiritualization (tarawwuḥ) and sanctification (taqaddus) — this is the one whose bond of correspondence with the Principle, and the means of his effusion (istifāḍa) from it, is pure detachment and renunciation, and the guarding of the unseen of his spirit from mixing with attachment and turbidity; his goal is connection with the highest dominion (al-malakūt al-aʿlā) and realization of the transcendent (tanzīhī) truths. And among them is he in whom that aspect has become immersed in material attachments, whose spiritual subtlety has been consumed beneath corporeal densities, and whose subtle correspondences are confined to performing what is hoped will bring the Real's contentment, among the commands, and avoiding what is feared will bring His wrath, among the prohibitions — his goal being the attainment of what follows upon contentment, namely entry into the Gardens and enjoyment of delights, and safety from what follows upon wrath, namely arrival at Hellfire and its painful torments. And among them is he who has mingled spiritualization and attachment, achieving perfect balance, and has corresponded through that comprehensiveness (jamʿiyya) with the Real Principle, so that he traverses the distance of bonds and subtleties by the pulls of divine attractions (jadhabāt) and the mounts of passionate inrushes (al-wāridāt al-ʿishqiyya) — and this is the path specific to the [true] human being, and in the Shaykh's expression there is an indication of this, so do not be heedless. [Heading: The Real's Naming Himself by Opposite Names, and the Meaning of the Hand]

﴿ووصف نفسه بأنه جميل﴾

أي متصف بالصفات الجمالية، وهي ما تتعلق باللطف والرحمة

i.e., characterized by the attributes of beauty (jamāl), which pertain to gentleness (luṭf) and mercy (raḥma).

﴿ووصف نفسه بأنه جميل وذو جلال فاوجدنا على هيبة﴾

تحصل من جلال الله تعالى في قلوبن (وأنس) حاصل لنا من جماله فنتصف بهما فنستدل على جمال الله تعالى وجلاله مع أنهما لا ينسبان إليه تعالى ولا يسمى بهما لكنه يسمى بمبدئهما.أي مبدأ الخوف وهو العضب ومبدأ الرجاء وهو الرضاء وكفى بذلك دليلا على حصول الارتباط

which arises from the majesty of God, exalted is He, in our hearts, (and intimacy, uns) which arises for us from His beauty. Thus we become qualified by both of these, and thereby we infer the beauty of God, exalted is He, and His majesty—even though these two [awe and intimacy] are not attributed to Him, exalted is He, nor is He named by them; rather He is named by their principle (mabdaʾ), namely the principle of fear, which is wrath, and the principle of hope, which is contentment. This suffices as an indication of the occurrence of the connection

﴿ووصف نفسه بانه جميل وذوجلال فاوجدنا علي هيبة وانس﴾

ودخی حق تعالی کندی نفسنی وصف ایلدی که اول جمیلدر و ذو جلالدر یعنی ذو الجلال والاکرام دیدی وبزی هیبتله انس اوزره ایجاد ایلدیکه جلا لندن هیبت اتخاذ ایده وز و جمالی ایله مونس اوله وز زیرا هیت صفت جلالدن منفعله در* ناکم حقک جمالن انکله ادراک ایده وز* امدی شویله بیلکه حق تعالی اطلاق ذاتیسی وهویت غیبیه سی حیثیتیله اطلاق وتقید دن وجمیع اعتبارات ونسب واضافتدن مطلقدر وعین مطلقه سی حیثیتیله تعین ولاتعین اعتباریسز اکااول وآخر وظاهر وباطن اطلاق اولنمز ولکن باطندراطلا فی حیثیتیله وغیبک عزی حجابی ایله باطن محاط او لمقدن وانکیچون بدایت ونهایت اولمقدن جلیلدر* پس انکیچون جلال واردر اما تعین اول* اول ایله تعینی حیثیتیله که مفاتیح غیب مفاتیحدر* وتعینات ثبوتیه ونسب ذاتیه مبدائیدر ظاهر وجلیدر* زیراذات احدیتده استهلاک وعد میتده اولان نسبت ذاتیه واعیان عدمیه به افاضه وجود ایدوب وکرب ضیق عدمیت ایله یبوست جلالدن آنلری خلاص ایدوب آنلره برنوع وجوداعطا ابدر* پس وحدت حقیقیه ایله واحده اولان عین ایجون تعین اول ایله اثنینیت ظاهره اولدی وعین واحده حضرت جلالیه سی حیثیتله اعیان واغیار قهر ایدر وغیرت احدیتله آنلره غضب ایدر* وعین واحده تعین اولی وحضرت جمالیه سی حیثیتیله هر معین قابلدن وهر متعین مقبولدن راضی اولور هر بر بسنک استعداد وخصوصیتنه مخصوص اولان رضا ایله واستحقاق واستطاعتی حسیله تجلی ابدوراکامونس اواور

And God Most High also described His own self [as follows]: that He is beautiful (jamīl) and possessor of majesty (dhū jalāl); that is, He said “Possessor of Majesty and Bounty” (dhū l-jalāl wa-l-ikrām). And He brought us into existence upon awe together with intimacy, so that we take on awe from His majesty and become intimate with His beauty. For awe is [a state] affected by the attribute of majesty, so that we may perceive the beauty of the Real by it. Know, then, thus: God Most High, in respect of His essential absoluteness (iṭlāq dhātī) and His unseen He-ness (huwiyya ghaybiyya), is absolute [i.e. free] from absoluteness and delimitation, and from all considerations, relations and attributions. In respect of His absolute entity (ʿayn muṭlaqa), without the consideration of determination (taʿayyun) or non-determination, “first” and “last” and “manifest” and “hidden” are not applied to Him. But He is hidden in respect of His absoluteness, and by the veil of the might of the unseen He is too majestic (jalīl) to be hidden [and] encompassed, and therefore too majestic to have beginning and end. So for this reason majesty (jalāl) belongs to Him. But the first determination (taʿayyun awwal), in respect of His being determined by the first [determination], which is the keys of the keys of the unseen and the origin of the fixed (thubūtī) determinations and of the essential relations, is manifest and evident (jalī). For it effuses being (wujūd) upon the essential relations and the non-existent entities (aʿyān ʿadamiyya), which are in consumption within the Essence of aḥadiyya (unity) and in non-existence; it delivers them from the anguish of the narrowness of non-existence and from the dryness of majesty, and gives them a kind of being. Thus, for the entity (ʿayn) that is one by true unity (waḥda ḥaqīqiyya), manifest duality came about through the first determination. And the one entity, in respect of its majestic presence (ḥaḍra jalāliyya), subdues the entities and the others (aghyār), and through the jealousy of aḥadiyya is wrathful toward them. And the one entity, in respect of the first determination and its beautiful presence (ḥaḍra jamāliyya), is pleased with every determined receptacle and every determined received one, with a pleasure specific to the preparedness (istiʿdād) and particularity of each one of them; and it discloses itself (tajallī) according to its worthiness and capacity, and becomes intimate with it.

﴿وذو جلال﴾

أي متصف بالصفات الجلالية وهي ما تتعلق بالقهر والغلبة

i.e., characterized by the attributes of majesty, which pertain to overwhelming force (qahr) and dominance (ghalaba).

﴿فأوجدنا على هيبة وأنس﴾

مثال يجمع بين المقصودين، وهما بيان الارتباط وكون الإنسان مخلوقا على صورته تعالى. وذلك لأن (الهيبة) قد يكون من الصفات الفعلية كما يقول: هذا السلطان مهيب. أي له عظمة في قلوب الناس. وقد يكون من الصفات الانفعالية كما يقول: حصل في قلبي هيبة من السلطان. أي دهشة وحيرة من عظمته وكذلك (الأنس) بالنسبة إلى من هو أعظم مرتبة منك وإلى من هو دونك في المرتبة. فإن الأول يوجب الانفعال، والثاني يوجب الفعل، لأن الأنس رفع الدهشة والهيبة. ففي الصورة الأولى صاحب المرتبة الأعلى يرفع منك الدهشة، وفي الثانية أنت رافعها من غيرك. والهيبة من (الجلال) والأنس من (الجمال.)

is an example that combines the two intended purposes: the exposition of the bond, and the fact that the human being is created upon His form, exalted is He. This is because "awe" (hayba) may be among the active attributes, as one says: "this sultan is awe-inspiring (mahīb)," meaning he possesses grandeur in people's hearts; or it may be among the passive/receptive attributes, as one says: "awe of the sultan occurred in my heart," meaning bewilderment and perplexity at his grandeur. Likewise "intimacy" (uns), in relation to one whose rank is greater than yours, and in relation to one whose rank is beneath yours: the first entails being acted upon (receptivity), and the second entails acting, since intimacy is the removal of bewilderment and awe. In the first case, the one of higher rank removes bewilderment from you; in the second, you are the one who removes it from another. Awe belongs to Majesty (jalāl), and intimacy belongs to Beauty (jamāl).

﴿فأوجدنا على هيبة﴾

أي دهشة وحيرة من مشاهدة أسمائه الجلالية . فتكون تلك الهيئة من آثاره فينا أو على هيئة مدهشة محيرة لمن يشاهدها فينا فتكون الأسماء الجلالية ظاهرة فيها بأعيانها لا بآثارها. وعلى هذا القياس قوله : (وأنس) فإن الأنس رفع الدهشة والوحشة فتارة ترتفع الدهشة عنا وتارة ترفعها عن غيرنا. فيحتمل أن تكون الهيئة والأنس من قبيل ظهور أعيان الأسماء فينا أو من قبيل ظهور أثارها فين

i.e., bewilderment and perplexity from witnessing His majestic names (al-asmāʾ al-jalāliyya), such that this state would be among His traces within us; or [it means]: in a state that is bewildering and perplexing to whoever witnesses it within us, so that the majestic names would be manifest in it by their very entities (aʿyān), not by their traces (āthār). And upon this same pattern is His statement: (and intimacy/uns), for intimacy is the removal of bewilderment and estrangement — sometimes bewilderment is removed from us, and sometimes it is removed from others through us. So it is possible that awe and intimacy belong to the category of the manifestation of the entities of the names within us, or to the category of the manifestation of their traces within us.

﴿وهكذا جميع ما ينسب إليه تعالى ويسمى به فعبر عن هاتين الصفتين﴾

أي المتقابلتين اللتين له تعالى كالظهور والبطون والرضا والغضب والجمال والجلال

that is, the two mutually corresponding attributes belonging to Him, Exalted, such as manifestation and nonmanifestation, contentment and wrath, beauty and majesty.

﴿وهكذا جميع ما ينسب إليه تعالى … ويسمّى به﴾

من الأسماء لا يخلو عمّا يشعر بالتقابل ، وذلك لما في الإطلاق من لزوم الاعتبارين المتضادّين له وفيه كما عرفت في المقدّمة فيلزم أن يكون كلّ صفة للحقّ لها مقابل يتّصف بهما معا

among the Names — none is free from what conveys opposition, and this is because unboundedness (al-iṭlāq) necessarily entails for Him, and in Him, the two contrary considerations, as you learned in the introduction. It follows necessarily that every attribute of the Real has an opposite, and He is qualified by both together.

﴿وهكذا جميع ما ينسب إليه تعالى و یسمی به﴾

Quotes words that differ from our text (wavy underline).

من الأسماء المتقابلة كالهداية والضلالة والإعزاز والإذلال وغيرها . فإنه سبحانه أوجدنا بحيث نتصف بها تارة وتظهر فينا أثارها تارة

among the paired names, such as guidance (hidāya) and misguidance (ḍalāla), exaltation (iʿzāz) and abasement (idhlāl), and others. For He, glory be to Him, brought us into existence such that we are characterized by them at times, and their traces appear within us at other times.

﴿وهكذا جميع ما ينسب إليه تعالى ويسمى به﴾

سواء كان انتسابا حقيقيا أو في الجملة

whether the attribution is real (ḥaqīqī) or in a general sense (fī al-jumla)

﴿وهكذا جميع ما ينسب اليه تعالي ويسمي به﴾

یعنی حقه منسوب اولان جمیع اوصاف ایله جمیع اسماسیله که حق آنلر ایله تسمیه اولنور بویله در* یعنی حقک صفات مذکوره ایله اتصافی کبی واول صفاتدن هر برصفتک مقابله منده بزده وصفت انفعالیه بی ایجاد ایتدیکی کبی سار اوصاف واسما دخی بویلجه در (ثم عبره) وفی بعض النسخ

That is, it is thus with all the attributes ascribed to the Real and with all His names by which the Real is named. That is, just as [with] the Real's being qualified by the aforementioned attributes, and just as, in correspondence to each one of those attributes, He brought into existence in us a receptive attribute (ṣifa infiʿāliyya), so too are the rest of the attributes and names. (“Then He expressed”); and in some copies:

﴿فعبر عن هاتين الصفتين﴾

أي، الجمال والجلال. (باليدين) مجازا. إذ بهما يتم الأفعال الإلهية وبهما تظهر الربوبية، كما باليدين يتمكن الإنسان من الأخذ والعطاء، وبهما تتم أفعاله. (اللتين توجهتا منه) أي، من الحق

i.e., beauty and majesty, "by the two hands," figuratively, since by them the divine acts are completed and by them lordship (rubūbiyya) becomes manifest — just as by two hands the human being is enabled to take and give, and by them his acts are completed. "Which He directed toward" — i.e., from the Real

﴿فعبر عن هاتين الصفتين باليدين﴾

قلت: يعني بالصفتين التقابل الذي بين كل صفتين مما ذكره ومما لم يذكر مما خلق الإنسان فيها على وفق صفتين متقابلتين منه تعالى على حد ما شرحناه. كأنه قال: وهاتان الصفتان المتقابلتان هما اللتان عبر عنهما باليدين في قوله تعالى: "ما منعك أن تسجد لما خلقت بیدی أستكبرت" سورة ص 75. فاليدان هنا الصفتان المذكورتان والتعبير عنهما باليدين مجاز حسن في لغة العرب. فإن اليدين هما سبب فيما يصنع بهما وهاتان الصفتان هما السبب في خلق العالم على وفقهما في جمعه بين المتقابلات، فهذه علاقة سوغت استعمال المجاز. واقتصر من ذكر العالم على ذكر خلق الإنسان الكامل لكونه فيه جميع ما في العالم الكبير وجعل العالم الكبير كالمفردات التي يتركب المركب منها. ثم جعل العالم شهادة لأنه هو عين ما يراه وأما الإنسان فما ترى منه إلا جسده لكن جسده هو من العالم الكبير وليس هو جامعا باعتبار جسمه إلا بما تخص القوى الطبيعية فقط وأما المعتبر منه. فما هو إلا جمعه لصفات الأسماء الحسنى ومعانی الكليات التي تفاصيلها لا تتناهي وهذه معان كلها غيبية فالإنسان غيب والعالم شهادة. قال: واحتجاب السلطان إنما كان لكونه يحس في نفسه أنه كامل وأن فيه ما هو محتجب فحجب جسمه تبعا لاحتجاب معانيه. قوله: (ووصف الحق نفسه الكريمة بالحجب الظلمانية وهي الأجسام الطبيعية، والنورية وهي الأرواح اللطيفة، فالعالم بين لطيف وكثيف، وهو عين الحجاب على نفسه، فلا يدرك الحق أحد إدراكه نفسه. فلا يزال في حجاب لا يرفع مع علمه بأنه متميز عن موجده بافتقاره. ولكن لا حظ له في وجوب الوجود الذاتي الذي لوجود الحق تعالی، فلا يدركه أبدا. فلا يزال الحق تعالى من هذه الحقيقة غير معلوم علم ذوق وشهود، لأنه لا قدم للحادث في ذلك. فما جمع الله لآدم بين يديه إلا تشريفا. ولهذا قال تعالى لإبليس : "ما منعك أن تسجد لما خلقت بیدی" (ص: 70) وما هو إلا عين جمعه بين الصورتين: صورة العالم وصورة الحق، وهما يدا الحق. وإبليس جزء من العالم لم تحصل له هذه الجمعية ولهذا كان آدم خليفة، فإن لم يكن ظاهرا بصورة من استخلفه فيما استخلف فيه، فما هو خليفة وإن لم يكن فيه جميع ما تطلبه الرعايا التي استخلف عليها لأن استنادها إليه، فلا بد أن يقوم بجميع ما تحتاج إليه وإلا فليس بخليفة عليهم، فما صحت الخلافة إلا للإنسان الكامل.) قلت: يعني ما ورد من قوله، عليه السلام: "إن الله تعالى سبعين ألف حجاب من نور وظلمة لو كشفها لأحرقت سبحات وجهه كل ما انتهى إليه بصره من خلقه " فذكر تعالى أن حجبه من نور وظلمة وهي الأرواح والأجسام وحقيقتهما أنهما كثيف ولطيف. ثم أشار إلى التوحيد بقوله

I say: he means by 'the two attributes' the correspondence (taqābul) that exists between every pair of attributes among those he mentioned and those he did not mention, according to which the human being was created in correspondence with two mutually corresponding attributes of His, exalted is He, on the pattern we have explained. It is as if he said: these two mutually corresponding attributes are what were expressed by 'the two Hands' in His saying, exalted is He: "What prevented you from prostrating to what I created with My two Hands? Were you being arrogant?" (Sūrat Ṣād, 75). So the two Hands here are the two attributes mentioned, and the expression of them by 'the two Hands' is a fitting metaphor (majāz) in the Arabic tongue. For the two hands are the means by which one accomplishes what one does with them, and these two attributes are the means by which the world was created in correspondence with them, in its combining of opposites. This is the relation (ʿalāqa) that made the use of metaphor appropriate. He restricted himself, in mentioning the world, to mentioning the creation of the perfect human, since in him is all that is in the great world (al-ʿālam al-kabīr), and made the great world like the particulars from which the composite is composed. Then he made the world the witnessed (shahāda), because it is the very thing one sees; whereas the human being—what one sees of him is only his body, but his body belongs to the great world, and he is not comprehensive (jāmiʿ) by virtue of his bodily aspect except with respect to what is peculiar to the natural faculties alone. As for what is truly considered of him, it is nothing but his gathering together of the attributes of the Beautiful Names and the universal meanings whose particulars are without end—and these meanings are all matters of the unseen. So the human being is the unseen (ghayb) and the world is the witnessed (shahāda). He said: the veiling of the ruling authority (sulṭān) came about only because he senses within himself that he is complete (kāmil) and that within him is that which is veiled; so his body was veiled following upon the veiling of his meanings. His statement: (And the Real, His noble Essence, described Himself with the darksome veils (al-ḥujub al-ẓulmāniyya), which are the natural bodies, and the luminous veils (al-nūriyya), which are the subtle spirits. So the world lies between subtle and dense, and it is itself the veil upon itself. No one perceives the Real as He perceives Himself. One remains forever in a veil that is never lifted, even while knowing that one is distinct from one's Originator through one's poverty (iftiqār). But one has no share in the essential necessity of existence (wujūb al-wujūd al-dhātī) that belongs to the existence of the Real, exalted is He; so one never perceives Him. The Real, exalted is He, remains—from this reality—unknown with a knowledge of tasting and witnessing (dhawq wa-shuhūd), for the contingent has no foothold in that. So God did not gather for Adam between His two Hands except as an honoring (tashrīf). Hence He said, exalted is He, to Iblīs: "What prevented you from prostrating to what I created with My two Hands?" (Ṣād: 70)—and this is nothing but the very gathering together of the two forms: the form of the world and the form of the Real, and these are the two Hands of the Real. Iblīs is a part of the world for whom this comprehensiveness (jamʿiyya) did not occur; hence Adam was made vicegerent (khalīfa). For if he is not manifest in the form of the One who appointed him vicegerent in that over which he was appointed, then he is not a vicegerent—even if not everything that the subjects (raʿāyā) over whom he was appointed require is found in him—because their reliance is upon him, so he must necessarily fulfill all that they need; otherwise he is not a vicegerent over them. So true vicegerency belongs only to the perfect human (al-insān al-kāmil).) I say: he means what has been transmitted in his saying, upon him be peace: "Indeed God has seventy thousand veils of light and darkness; were He to remove them, the glories (subuḥāt) of His Face would burn up everything of His creation that His sight reached." So He, exalted is He, mentioned that His veils are of light and darkness, which are the spirits and the bodies, and their reality is that they are dense and subtle. Then he alluded to unification (tawḥīd) by his statement:

﴿فعبّر عن هاتين الصفتين بـ « اليدين » اللتين توجّهتا منه على خلق الإنسان الكامل﴾

Quotes words that differ from our text (wavy underline).

لما فيهما من التقابل ، واختصاص كلّ منهما بجهة من المؤثر عند توجّهه نحو التأثير والفعل ، واحاطتهما جملة على كلّ ذلك المتوجّه إليه ، وفي استعمال التوجّه ب « على » استشعار معنى الإحاطة والعلوّ . ووجه اختصاص الإنسان الكامل بالتوجّه المذكور

because of what they contain of opposition, and the specification of each of them with an aspect of the effecting agent when it turns toward effecting and action, and their joint comprehensive encompassing of all that toward which they turn; and in the use of "turning toward" with the preposition "ʿalā" [upon/over] there is an intimation of the meaning of encompassment and elevation. As for the reason for the specification of the perfect human by the aforementioned turning:

﴿فعبر عن هاتين الصفتين باليدين﴾

أي عن هذين النوعين من الصفات المتقابلين الشاملين كله (باليدين) لتقابلها . وتصرف الحق سبحانه بهما في الأشياء (اللتين توجها منه) ، أي من الحق سبحانه

i.e., these two types of paired attributes, comprehensive of everything, (by the two hands), due to their being paired, and the disposal (taṣarruf) of the Real, glory be to Him, by means of them in [all] things. (which were directed from Him), i.e., from the Real, glory be to Him.

﴿نعبر عن هاتين الصفتين﴾

Quotes words that differ from our text (wavy underline).

الجمال والجلال (باليدين اللتين توجهتا منه) من الحق

—beauty and majesty—(by the two hands which were directed from Him), i.e., from the Real

﴿فمبر عن هاتين الصفتين باليدين المباركتين اللتين توجهتا منه علي حلق الانسان الكامل﴾

Quotes words that differ from our text (wavy underline).

لان یجعله خلیفة یعنی آند نصکره حق تعالی صفتین مذکورتین متقابلتیندن شول یدین مبارکتین ایله تعبیر ایلدیکه حقدن انسان کاملک خلقته اول یدبن متوجهنان اولدیکه آنی خلیفه ایله صفتیندن مراد صفت حقله عالمدر صفت حق رضا وغضب وجمال وجلالدر وسار صفات فعلیه وجوبیه مؤثره کی که صورت حق آنلری مشتمله در وصفت عالم خوف ورجا وهیبت وانسدر* وسائر صفات انفعالیة امکانیه متأثره کبی که صورت عالم آنلری حاویه در زیرا شیخ رضی الله تعالی عنه دیرکه صفتیندن مراد یدین مبارکتیندر وبدیندن مراد صورت حفله صورت عالمدرکه بوند نصکره وماهو الاعین جمعه بین الصورتین صورة الحق وصورة العالم وهمابه الحق تعالی قولی ابله تصریح ایلدی و بعض کل صفتینی جمال وجلال ایله تفسیر ابلدی لکن جمال وجلال صفات الهیه دندر انسان کاملک خلقته حقدن صورت حقله صورت عالم اولان یدین مبارکتین توجه ایتدیکه یدینده اولان صفات فعلیه وانفعالیه انسان کاملده منعکسه وآنلرک احکام واثاریله انسان کامل ظاهر اوله* پس انکیجون ثم عبر عن هاتین الصفتین دیدی نته کیم حدیثده وارد اولدی (ان الله خلق آدم بیدیه) وحق تعالی ابلیسه (قال مامنعک ان تسجد لما خلقت بیدی) دیدی پس اول یدین مبارکتین سبیله بریسی ایجون قبض وبسط ومنع وعطا ورفع ووضع وسائر صفات فعلیه وجوبیه حاصله در و بریسی ایچون انقباض وانبساط وخوف ورجا وسائر صفات انفعالیه امکانیه حاصله در بزی صورت حقله صورت عالم اوزره ایجاد ایلدی* پس ید ینده مقبوضه ومستوره اولان صفات الهیة فعلیه وصفات خلقیة الفعالیه کثرتنک احکامی بزه ظاهر اولدی* پس وقتا که حق تعالی یدین مبارکتینک سرنی آدمه اظهار ایتدیسه اکا نجلی ایتدکده اخترا یانی دیدی* پس آدم علیه السلام اخترت یمین ربی وکلنا یدی ربی یمین مبارکة دیدی ففتح سبحانه یمینه فاذا فیه آدم وذریته وخمر الله بیدیه طینة آدم اربعین صباحا* پس حق تعالی آدمه شول صورت ایله تجلی ایتدیکه آدمی اول صورت اوزره خلق ایتدی وآدمک طینتن یدین مبارکتین ایله تخمیر ایتدی حتی طینتده صورت مبارکه سی احسن تقویم واکل تعدیل وترمیم اوزره ظاهره اولدی* پس آدمده جمیع حقایق جلالیه قهریه وصفات جمالیة لطفیه وقوای نفسانیه وظلمانیه واخلاق روحانیه ونورانیه ظاهره اولدی واطلاق وتقیید وتعین ولاتعین سری انکله وآنده کمال بولدی• پس آدم کونک اکمل واتم واجمعی ومظهرک أفضل واعم واو سعی اولدی

“in order to make him a vicegerent (khalīfa).” That is, after that, God Most High expressed the two aforementioned mutually corresponding attributes by the two blessed hands, which were turned from the Real toward the creation of the perfect human (insān kāmil) in order to make him vicegerent. By the two attributes is meant the attribute of the Real and [the attribute of] the world (ʿālam). The attribute of the Real is, for example, pleasure and wrath, beauty and majesty, and the rest of the active, necessary, effecting attributes, which the form of the Real comprises. The attribute of the world is, for example, fear and hope, awe and intimacy, and the rest of the receptive, contingent, affected attributes, which the form of the world contains. For the Shaykh (may God Most High be pleased with him) says that by the two attributes are meant the two blessed hands, and by the two hands are meant the form of the Real and the form of the world, as he stated explicitly after this with his words: “and he is nothing but the very [entity] of His bringing together the two forms, the form of the Real and the form of the world, and they are [the two hands of] the Real Most High.” And some have interpreted the two attributes as beauty and majesty; but beauty and majesty are among the divine attributes. The two blessed hands, which are the form of the Real and the form of the world, were turned from the Real toward the creation of the perfect human, so that the active and receptive attributes that are in the two hands would be reflected in the perfect human, and the perfect human would become manifest with their rulings and traces. Therefore he said “Then He expressed these two attributes,” as has come in the ḥadīth: “God created Adam with His two hands”; and God Most High said to Iblīs: “What prevented you from prostrating to what I created with My two hands?” (Q 38:75). So by means of those two blessed hands, for one of which contracting and expanding, withholding and giving, raising and lowering, and the rest of the active, necessary attributes are established, and for the other of which being contracted and being expanded, fear and hope, and the rest of the receptive, contingent attributes are established, He brought us into existence upon the form of the Real and the form of the world. So the rulings of the multiplicity of the divine active attributes and the creaturely receptive attributes, which are held and concealed in His two hands, became manifest to us. Then, when God Most High displayed the secret of the two blessed hands to Adam, when He disclosed Himself to him He said: “Choose […].” And Adam (peace be upon him) said: “I choose the right hand of my Lord, and both hands of my Lord are right [and] blessed.” “Then He (glory be to Him) opened His right hand, and lo, in it were Adam and his progeny.” “And God kneaded the clay of Adam with His two hands for forty mornings.” So God Most High disclosed Himself to Adam with the form upon which He created Adam, and kneaded Adam's clay with the two blessed hands, until his blessed form became manifest in the clay in the best stature and the most perfect proportioning and fashioning. So in Adam all the majestic, subduing realities (ḥaqāʾiq) and the beautiful, gentle attributes, the soul-related and dark faculties, and the spiritual and luminous character traits became manifest; and the secret of absoluteness and delimitation, determination (taʿayyun) and non-determination, found perfection through him and in him. So Adam became the most perfect, most complete and most comprehensive of being (kawn), and the most excellent, most general and most vast of loci of manifestation (maẓhar).

﴿باليدين اللتين توجهتا منه على خلق الإنسان الكامل … لكونه الجامع لحقائق العالم ومفرداته﴾

فيه إشعار بأنه مع مساواته العالم في حقائقه ومفرداته يختص بالجامعية الأحدية دونه . وبهذه الجمعية التي اتحدت بها مفردات العالم كاتحاد العناصر بالتركيب واتحاد كيفياتها بالمزاج واتحاد صورته بقوى العالم المسماة بالتسوية ليستعد لقبول روحه المنفوخ فيه . فاستحق به الخلافة لأن الخليفة يجب أن يناسب المستخلف ليعرفه بصفاته وأسمائه وينفذ حكمه في المستخلف فيه . ويناسب المستخلف فيه ليعرفه بصفاته وأسمائه فيجري كل حكم على ما يستحقه من مفرداته. فيناسب بروحه وأحدية جمعية الحق وشارك بصورته وأجزاء وجوده ومفرداته العالم فهو عبد الله رب العالم وصورته التي هي من العالم شهادة وروحه غيب وربوبيته من جهة غيبه ولهذ قال

In this there is an intimation that, while he is equal to the world in its realities and particulars, he is singularly distinguished by the unitary all-comprehensiveness (al-jāmiʿiyya al-aḥadiyya) that the world lacks. And it is by this comprehensive unity — in which the particulars of the world are united, as the elements are united through composition, their qualities united through temperament, and his form united with the faculties of the world through what is called 'the leveling' (al-taswiya) — that he becomes prepared to receive the spirit breathed into him. By this he merited the vicegerency (khilāfa), for the vicegerent must correspond to the One who deputizes him, so as to know Him by His attributes and Names and to execute His judgment in that over which he is deputized; and he must also correspond to that over which he is deputized, so as to know it by its attributes and names, and so that every judgment may take effect according to what each of its particulars deserves. Thus he corresponds, through his spirit, to the unitary all-comprehensiveness of the Real, and he shares, through his form and the parts of his existence and his particulars, with the world. He is thus the servant of God, the Lord of the worlds; his form, which belongs to the world, is witnessed (shahāda), while his spirit is unseen (ghayb), and his lordship pertains to the side of his unseen aspect. For this reason he said:

﴿على خلق الإنسان الكامل﴾

كقوله تعالى: "ما منعك أن تسجد لما خلقت بيدي؟" وخلقه بيديه عبارة عن الاستتار بالصورة الإنسانية وجعله متصفا بالصفات الجمالية والجلالية. قوله

as in His saying, exalted is He: "What prevented you from prostrating to that which I created with My two hands?" His creating him with His two hands is an expression for [His] self-concealment (istitār) in the human form, and His making him characterized by the attributes of beauty and majesty. His saying

﴿على خلق الإنسان الكامل﴾

وإنما توجهت هاتان اليدان على خلته (لكونه) . أي الإنسان الكامل (الجامع الحقائق العالم ومفرداته) التي هي مظاهر لجميع الأسماء التي يعبر عنها لملاحظة شمول معنيين متقابلين لها باليدين. وهذه الأسماء الظاهرة فيها المرتبة لها ويجوز أن تكون اللام في لكونه متعلقة بالكامل الذي هو صفة للإنسان تعلية لكماله وأن تكون متعلقة بالخلق. واعلم أن المراد بكل واحد من حقائق العالم ومفرداته أنها الأعيان الثبوتية أو الوجودية أو المراد بواحد منهما الأعيان الثبوتية والآخر الأعيان الوجودية . ولا شك أن الإنسان الكامل بحسب حقيقته وعينه الثابتة أحدية جمع جميع الأعيان الثابتة التي للعالم. وبحسب وجوده العيني أحدية جمع جميع الأعيان الخارجية. وبحسب عينه الثابتة والوجودية مع أحذية جمع أعيانه الثبوتية والخارجية جميعا . فالأعيان الثابتة للعالم تفصيل لعينه الثابتة . والأعيان الخارجية تفصيل لعينه الخارجية . والمجموع تفصیل متن نص فصوص الحكم : فالعالم شهادة و الخليفة غيب، و لذا تحجَّبَ السلطان. و وصف الحق نفسه بالحُجُب الظلمانية و هي الأجسام الطبيعية، و النورية و هي الأرواح اللطيفة. فالعالم بين كثيف و لطيف، و هو عين الحجاب على نفسه، فلا يدرك الحقَّ إدراكَه نَفْسَه. شرح الجامي : للمجموع. وكل تفصيل صورة الإجمال. وكل صورة فهي شهادة بالنسبة إلى ذي الصورة، وذو الصورة غيب لها . وكذلك كل موجود عيني، فهو شهادة بالنسبة إلى وجوده العلمي ووجوده العلمي غيب له . وإذا عرفت هذ (فالعالم) بوجوه كثيرة تظهر بالتأمل شهادة بالنسبة إلى الإنسان الكامل (و) الإنسان الكامل الذي هو (الخليفة غيب) بالنسبة إليه. (ولا) يخفى أن عالم الملك شهادة مشهودة والخليفة بحسب نشأته العنصرية أيضا غیب . لكن من حيث خلافته لا مطلقا فإنه لا يعرفه من هذه الحيثية الا بعض الخواص من أولياء الله سبحانه . (ولهذا) ، أي لكونه الخليفة غيب (تحجب) السلطان، لأنه مظهر الخلافة الغيبية في الملك لذلك وجب الانقياد والمطاوعة له. ولما انساق الكلام إلى ذكر الحجاب أراد أن ينبه على المراد بالحجب الإلهية الواقعة في الكلمات النبوية. فقال

and these two hands were directed only toward his creation, (since he) — i.e., the perfect human — (is the one who comprehends the realities of the world and its particulars), which are loci of manifestation (maẓāhir) for all the names that are expressed by the two hands, in consideration of their encompassing two paired meanings. And these are the names whose level is manifest in him. It is permissible that the lām in "li-kawnihi" pertain to "the perfect" (al-kāmil), which is a description of the human, elevating his perfection; and it is also permissible that it pertain to "creation" (khalq). Know that what is meant by each one of "the realities of the world and its particulars" is that they are the fixed entities (al-aʿyān al-thābita) or the existential entities (al-aʿyān al-wujūdiyya) — or that one of the two terms means the fixed entities and the other the existential entities. There is no doubt that the perfect human, in respect of his reality and his fixed entity (ʿayn thābita), is the unitary comprehension (aḥadiyyat jamʿ) of all the fixed entities belonging to the world; and in respect of his concrete existence (wujūd ʿaynī), he is the unitary comprehension of all the external entities; and in respect of his fixed entity and his existential [entity] together, he is the unitary comprehension of his fixed and external entities altogether. So the fixed entities of the world are a differentiation (tafṣīl) of his fixed entity, and the external entities are a differentiation of his external entity, and the totality is a differentiation Matn text of Fuṣūṣ al-Ḥikam: of the totality. So the world is witnessing (shahāda) and the vicegerent (khalīfa) is unseen (ghayb), and for this reason the Sultan is veiled. And the Real described Himself with dark veils (al-ḥujub al-ẓulmāniyya), which are the natural bodies, and luminous [veils] (nūriyya), which are the subtle spirits. So the world is between dense (kathīf) and subtle (laṭīf), and it is itself the veil upon itself, so it does not perceive the Real as it perceives itself. Sharḥ al-Jāmī: of the totality. And every differentiation is the form of the summary/totality (ijmāl). And every form is a witnessing (shahāda) relative to the possessor of the form, while the possessor of the form is unseen (ghayb) relative to it. Likewise every concrete existent is a witnessing relative to its cognitive existence (wujūd ʿilmī), and its cognitive existence is unseen relative to it. And once you have known this — (so the world), in many respects that become apparent through reflection, is witnessing relative to the perfect human, (and) the perfect human, who is (the vicegerent, is unseen) relative to it. (And) it is not hidden that the world of dominion (mulk) is a witnessed witnessing, and the vicegerent, in respect of his elemental constitution (nashʾa ʿunṣuriyya), is also unseen — but in respect of his vicegerency, not absolutely, for none knows him in this respect except some of the elect among the friends of God, glory be to Him. (And for this reason) — i.e., because he, the vicegerent, is unseen — (the Sultan is veiled), because he is the locus of manifestation of the unseen vicegerency in the [visible] dominion, and for that reason submission and obedience to him are obligatory. And since the discourse led on to the mention of the veil, he wished to draw attention to what is meant by the divine veils occurring in the prophetic sayings. So he said:

﴿علی خلق الإنسان الكامل﴾

Quotes words that differ from our text (wavy underline).

لا على خلق غير الإنسان الكامل فإن المتوجه من الله تعالى على خلق غير الإنسان الكامل بد واحدة وإنما خلق الله تعالى الإنسان بيديه اللتين تجمعان جميع الصفات اللطيفة والقهرية. (لكونه) أي الإنسان الكامل (الجامع)، بحسب الحقيقة الكلية التي هي عينه الثابتة

not toward the creation of any other than the perfect human, for what is directed from God, exalted is He, toward the creation of any other than the perfect human is a single hand. Rather, God, exalted is He, created the human being with His two hands, which combine all the gentle (laṭīf) and severe (qahrī) attributes. (Because he), i.e., the perfect human, (is the one who comprises), by virtue of the universal reality which is his fixed entity (ʿayn thābita)

﴿لكونه الجامع لحقائق العالم ومفرداته﴾

أي، لكون الإنسان جامعا لحقائق العالم التي هي مظاهر للصفات الجمالية والجلالية كلها، وهي الأعيان الثابتة التي للعالم. والمراد بالمفردات الموجودات الخارجية. فكأنه يقول: لكون الإنسان جامعا لجميع الأعيان الثابتة بعينه الثابتة ولجميع الموجودات الخارجية بعينه الخارجية، فله أحدية الجمع علما وعينا وقد مر، في المقدمات، من أن أعيان العالم إنما حصلت في العلم من تفصيل العين الثابتة الإنسانية. واعلم، أن للعالم اعتبارين: إعتبار أحديته، واعتبار كثرته. فباعتبار أحديته الجامعة يسمى بالإنسان الكبير، وباعتبار كثرةأفراده ليس له الأحدية الجامعة كأحدية الإنسان، إذ لكل منها مقام معين. فلا يصح أن يقال، ليس للعالم أحدية الجمع مطلقا. كيف لا؟ وهو من حيث المجموع صورة الاسم الإلهي كما للإنسان، لذلك يسمى بالإنسان الكبير، إلا أن يراد به أفراده

i.e., because the human being comprehends the realities of the world, which are the loci of manifestation for all the attributes of beauty and majesty, and these are the fixed entities (al-aʿyān al-thābita) belonging to the world. By "the particulars" is meant the existent things in the external world. It is as if he were saying: because the human being comprehends, by his own fixed entity, all the fixed entities, and, by his own external entity, all external existents. Thus he has the oneness of comprehensiveness (aḥadiyyat al-jamʿ) both in knowledge and in concrete existence. It has already been established, in the introductory sections, that the entities of the world arise in [divine] knowledge only from the unfolding (tafṣīl) of the fixed human entity. Know that the world has two considerations: the consideration of its oneness, and the consideration of its multiplicity. In respect of its comprehensive oneness it is called "the greater human"; and in respect of the multiplicity of its individual members it does not possess the comprehensive oneness that the human being possesses, since each of these individuals has its own particular station. So it is not correct to say absolutely that the world lacks the oneness of comprehensiveness. How could it not have this? For, considered as a totality, it is the form of the divine Name, just as the human being is — and for that reason it is called "the greater human" — unless what is meant is its individual members [taken separately].

﴿لكونه الجامع لحقائق العالم﴾

يعني رقائق نسبه المعنويّة ولطائف روابطه الامتزاجيّة ( ومفرداته ) أي أعيان جزئيّات العالم وذوات أفراده كما سلف لك بيانه . وهاهنا تلويح يطلعك على استكشاف ما في هذا الموضع من التحقيق : وهو أنّ الظاهر والباطن الَّذين عليهما ابتنى مباني حقائق التشبيه قد كمل ظهورهما في الإنسان الكامل بما لا مزيد عليه أصلا ، وذلك لأنّ الصورة والمعنى قد انختم أبواب تمامهما فيه بالختمين ، فهما اليدان ، فلا تغفل عن تحليله . العالم حجاب على نفسه ثمّ إذ قد تقرّر أنّ الإنسان الكامل صاحب أحديّة جمع الظاهر والباطن ، وهي لبطونها بمنزلة الروح في خلافة التأثير وإنفاذ الأمر , لما مرّ غير مرّة. قال رضي الله عنه

meaning the subtleties of its spiritual relations (nisab) and the fine points of its blending bonds (and its individual constituents), that is, the entities (aʿyān) of the world's particulars and the essences of its individual members, as was explained to you previously. Here there is an intimation that will lead you to uncover what lies in this location of verification: namely, that the manifest (ẓāhir) and the nonmanifest (bāṭin), upon which the structures of the realities of assimilation (tashbīh) are built, have achieved complete manifestation in the perfect human to a degree beyond which there is nothing whatsoever further — for the doors of the completion of both form (ṣūra) and meaning (maʿnā) have been sealed in him with the two seals, and these are the two hands. So do not neglect its analysis. [Heading: The World is a Veil upon Itself] Then, since it has been established that the perfect human is the possessor of the oneness gathering the manifest and the nonmanifest — which, by virtue of its nonmanifestation (buṭūn), occupies the station of the spirit in the vicegerency of effecting influence and the execution of the command, as has been mentioned more than once — he, may God be pleased with him, said:

﴿لكونه الجامع لحقايق العالم ومفرداته﴾

Quotes words that differ from our text (wavy underline).

انسان کامل عالمک حقایق ومفرداتی جامع اولدیغندن اوتری یعنی آدمی مخلوقات اوزره خلیفه ایتمک ایچون آنی خلق ایتمکه یدین مبارکتین ایله توجه ایتدی آدم عالمک حقایق ومفرداتنی جامع اولدیغندن اوتری زیرا خلیفه حق مستخلفک صورتی اوزره اولق لازم اولدیغی بغی کی مستخلف علیه اولان عالمک صورتی اوزره اولمق دخی لازمد وتاکیم عموما استفاضه وافاضه حاصل اوله* پس آدم رو حیله احدیت جمعی ایله جمعیت اسمائیة الهیه مظهر یتنه مناسبد ر واجزاء وجودیسیله واعضاسنک مفرداتی کثرتیله عالمه موافقدر ولکونه الجامع لحقایق العالم ومفرداته قولنده بروجه دخی بودرکه آدمی مخلوقات اوزره خلیفه ایتمک ایجون یدین مبارکتین آنی خلق ایتمکه توجه ایتدی آدم بطون واجمالده ایکن جمعیت آدمیه ده عالمک حقایق ومفرداتی مجمله اولد بغی حالده آدم آنلری جامع اولدیغندن اوتری وآدم حقایق عالم صورنده مفصل اولدیغندن اوتری پس عالم ظاهر وشهادت اواور وآدم باطن وغیب اولور» یعنی صورت آدمی ایجاد ایدوب خلافت ایچون خلق ایتمکه بدین مبارکتین ایله توجه ایتدی آدمک باطنده اولان حقایق عالم جمعیتی قابلیتی ایله صورتی دخی جمیع عالم صورتی جامعه اولوب آنلره خلیفه اولمغه قابلیتی اولمغله* وحقایق عالم آدمه اجمالده ایکن آدم ظاهر وعالم باطن ایدی شجره اغصان واوراقی ایله نواتده باطنه اولدیغی کبی* پس عالم آدمک باطنی صورتی اوزره خلق اولندقده عالم ظاهر وآدم آنک حقایقنده باطن وساری اولور* شجره طاهره ونواة أنک اغصان واوراقنده باطنه وساریه اولدیغی کی پس عالم ظاهر وشهادت اولور وخلیفه اولان آدم دخی باطن وغیب اولور انکیجون)

Because the perfect human (insān kāmil) is the one who gathers the realities (ḥaqāʾiq) and the individual components (mufradāt) of the world (ʿālam). That is, He turned with the two blessed hands to creating Adam in order to make him vicegerent (khalīfa) over the creatures, because Adam gathers the realities and individual components of the world. For just as the vicegerent must be upon the form of the Real who appoints him vicegerent (mustakhlif), so too he must be upon the form of the world over which he is appointed vicegerent (mustakhlaf ʿalayh), so that receiving effusion and giving effusion (istifāḍa and ifāḍa) may come about universally. So Adam, by his spirit, through the aḥadiyya (unity) of gathering (jamʿ), is congruent with being the maẓhar (locus of manifestation) of the gathering of the divine names; and through his existential parts and the multiplicity of the individual components of his limbs, he corresponds to the world. And in his words “because he is the one who gathers the realities of the world and its individual components” there is also another aspect, namely this: the two blessed hands turned to creating Adam in order to make him vicegerent over the creatures because Adam, while he was in hiddenness and summation (ijmāl), gathered the realities and individual components of the world while they were summarized in the Adamic gathering (jamʿiyya), and because Adam is detailed in the forms of the realities of the world. So the world becomes the manifest and the witnessed (shahāda), and Adam becomes the hidden and the unseen (ghayb). That is, He turned with the two blessed hands to bringing the Adamic form into existence and creating [it] for vicegerency, since, through the capacity (qābiliyya) of the gathering of the realities of the world that are in Adam's inward, his form too gathered all the forms of the world and had the capacity to be vicegerent over them. And while the realities of the world were in summation in Adam, Adam was manifest and the world hidden, just as the tree with its branches and leaves is hidden in the seed. Then, when the world was created upon the form of Adam's inward, the world becomes manifest and Adam becomes hidden in its realities and pervading [them], just as the tree is manifest and the seed is hidden in its branches and leaves and pervades them. So the world becomes the manifest and the witnessed, and Adam, who is the vicegerent, becomes the hidden and the unseen. Therefore)

﴿لحقائق العالم﴾

أي لحقائقه الكليات التي هي أعيانه الثابتة. (ومفرداته) لكونه جامعة لجميع ما يصدق عليه العالم من الجزئيات فإذا وجد الإنسان في الخارج بخلق الله تعالی بيديه ظهر جميع م في العالم في هذه النسخة الشريفة فاقتضى شأن الإنسان توجه اليدين مع الحق تعالی بخلقه فخلقه الله تعالی بيديه فإنه أعطى كل ذي حق حقه. (فالعالم) بجميع حقائقه ومفرداته (شهادة) أي ظاهر الخليفة وصورته (والخليفة) أي الإنسان الكامل (غيب) أي باطن العالم وروحه المدبر له وهي أي الخليفة وإن كان موجودة في الخارج لكنه بحسب الحقيقة يكون غيبة وروحا مدبرة للعالم الكبير الروحاني والجسماني فالعقل الأول أول ما يربه الخليفة من عالم الأرواح فالخليفة سلطان العالم كله . (ولهذا) أي ولأجل كون الخليفة غيبة (بحجب السلطان) عن الخلائق لوجود نوع من معنى الخلافة فيه، لما فرغ عن بيان الارتباط الذي يحصل العالم لنا به شرع في بيان الارتباط الذي احتجب الحق عنا به.فقال : (ووصف) أي وستر

, i.e., its universal realities which are its fixed entities, (and its particulars), inasmuch as he comprises all the particulars to which the term 'world' applies. So when the human being comes to exist in the external [realm] through God's creating him with His two hands, everything in the world appears in this noble copy (nuskha). Thus the station of the human being required the directing together of the two hands with the Real, exalted is He, in his creation; so God, exalted is He, created him with His two hands, for He gave every possessor of a right his right. (So the world), with all its realities and particulars, (is the visible realm, shahāda), i.e., the manifest aspect of the vicegerent (khalīfa) and his form; (and the vicegerent), i.e., the perfect human, (is the unseen, ghayb), i.e., the nonmanifest dimension of the world and its governing spirit. And it—that is, the vicegerent—although existent in the external [realm], is nevertheless, in reality, the unseen and the governing spirit of the great world, both spiritual and corporeal. The First Intellect is the first thing that the vicegerent nurtures from the world of spirits; thus the vicegerent is the sovereign of the entire world. (And for this reason)—that is, because the vicegerent is unseen—(the sovereign is veiled) from creatures, due to the existence of a type of the meaning of vicegerency within him. Having finished explaining the connection by which the world comes to exist for us, he began to explain the connection by which the Real is veiled from us. So he said: (And He described)—that is, and He concealed

﴿فالعالم شهادة والخليفة غيب﴾

لأنه من حيث الصورة داخل في العالم ، ومن حيث معناه خليفة الله ورب وسلطان للعالم ( ولهذا المعنى يحجب السلطان كما ذكر ووصف الحق نفسه بالحجب الظلمانية وهي الأجسام الطبيعية والنورية وهي الأرواح اللطيفة ، فالعالم بين كثيف ولطيف وهو عين الحجاب على نفسه ) فالظلمانية أجساد العالم والنورانية أرواحه . وليس العالم إلا هذه الأجسام الكثيفة والأرواح اللطيفة فهو حجاب على نفسه

because with respect to form he belongs to the world, while with respect to his [inner] meaning he is God's vicegerent, and lord and sovereign over the world. (And for this reason the sovereign is veiled, as has been mentioned; and the Real described Himself by the dark veils, which are the natural bodies, and the luminous veils, which are the subtle spirits — so the world lies between the dense and the subtle, and is itself the very veil upon itself.) The dark veils are the bodies of the world, and the luminous ones are its spirits; and the world is nothing but these dense bodies and subtle spirits — it is thus a veil upon itself.

﴿فالعالم شهادة والخليفة غيب، ولهذا تحجب السلطان﴾

Quotes words that differ from our text (wavy underline).

أي، العالم ظاهر والخليفة باطن. وإنما أطلق (الشهادة) عليه، مع أن بعضه غيب كعالم الأرواح المجردة، مجازا بإطلاق اسم البعض على الكل. فالمراد بـ (العالم) هنا العالم الكبير الروحاني والجسماني، لأنه صورة الحقيقة الإنسانية وهي غيبه. ولما كان الإنسان الكامل مظهرا لكمالات هذه الحقيقة وخليفة ومدبرا للعالم، جعله غيبا باعتبار حقيقته التي لا تزال في الغيب وإن كان الخليفة موجودا في الخارج. وكون الخليفة غيبا أيضا اتصاف بصفة إلهية، فإن هويته لا تزال في الغيب. وإنما جعلنا الخليفة غيب الأرواح أيضا، لأن ما يفيض على العقل الأول وغيره من الأرواح أيضا إنما هو بواسطة الحقيقة الإنسانية لأنه أول مظاهرها. كما قال صلى الله عليه وسلم: "أول ما خلق الله نوري". أي، نور تعيني وحقيقتي الذي هو العقل الأول الذي ظهر في عالم الأرواح أولا. ولا شك أن المظهر مربوب لما ظهر فيه، وإن كان باعتبار آخر هو يرب ما دونه من الأرواح وغيرها، لذلك يبايع القطب هو ومندونه ويستفيد منه. الظلمانية والنورية، كما قال: "إن لله سبعين ألف حجاب من نور وظلمة، لوكشفها، لأحرقت سبحات وجهه ما انتهى إليه بصره من خلقه". ولما كانت الأجسام الطبيعية مظاهر لصفات تستر الذات سترا لا تكاد تظهر بها، جعلها حجبا ظلمانية للذات بقوله

i.e., the world is manifest (ẓāhir) and the vicegerent is nonmanifest (bāṭin). "The witnessed" is applied to it, even though part of it is unseen — such as the world of the disembodied spirits — figuratively, by applying the name of the part to the whole. So what is meant here by "the world" is the macrocosm, both spiritual and corporeal, since it is the form of the human reality, and that reality is its unseen dimension. And since the perfect human is the locus of manifestation for the perfections of this reality, and is the vicegerent and governor of the world, he made him unseen in respect of his reality, which forever remains in the unseen, even though the vicegerent exists externally. And the vicegerent's being unseen is also a characterization by a divine attribute, for his ipseity (huwiyya) forever remains in the unseen. We have made the vicegerent the unseen dimension of the spirits as well, because whatever flows forth (yafīḍ) upon the First Intellect and the other spirits does so only through the mediation of the human reality, since it is the first of its loci of manifestation. As he, may God bless him and grant him peace, said: "The first thing God created was my light," i.e., the light of my entification (taʿayyun) and my reality, which is the First Intellect that first appeared in the world of spirits. There is no doubt that the locus of manifestation is subordinate (marbūb) to that which is manifest within it, even though, from another consideration, it has lordship over what is beneath it among the other spirits and so forth. For this reason the Pole (al-quṭb) — he and those beneath him — takes an oath of allegiance to him and draws benefit from him, [both] the darksome and the luminous [veils], as he said: "God has seventy thousand veils of light and darkness; were He to remove them, the glories of His Face would consume whatever of His creation has met His sight." And since the natural bodies are loci of manifestation for attributes that conceal the Essence, a concealment such that it is scarcely manifested through them, he made them darksome veils of the Essence, in his saying

﴿فالعالم شهادة﴾

بالنسبة إليه (والخليفة غيب ولهذا يحجب السلطان) ليظهر قهرمان حكمه بنفوذ الأمر

in relation to him (while the vicegerent is the unseen (ghayb), and this is why the sovereign veils himself), so that the steward of his rule may become manifest through the execution of the command.

﴿فالعالم شهادة والخليفة غيب﴾

دیدی پس عالم شهادندر وخلیفه آنک غیبیدر زیرا آدمک ظاهر صورت حقایق عالمدر وباطن صورتی صورت الهیه در* پس عالم آدمک صورتی وظاهر یدر وآدم آنک روحی وباطنیدر وآدم حقه نسبت ایله حقک صورتی وظاهر یدر وحق آنک روحی وباطنبدر• امدی شویله پیل وقتا که خلیفه استخلاف اولند بغی شیده مستخلفک صورتی اوزره اولاق لازم اولد !--4 یسه حق تعالی آدمی کندی صورتی اوزره وعالمی دخی آدمک صورتی اوزره خلق ابتدی* زیرا عالم نشأت انسانیه نک تفصیلی صورتیدر* وانسان دخی اول نشأتک جمعی احد یتنک صورتیدر وتفصیل وکثرت صورتی اولان تفصیل وکثرت حجاب وظاهر در وجمعیت احدیت وجمع وحدت غیب وباطندر» پس تفصیل وکثرت صورتی اولان عالم شهادت اولور وجمعیت احدیت صورتی اولان انسان عالت روحی وقلبی وسروباطنی ولب غیبیدر (ولهذا احتجب) وفی بعض النسخ

he said. So the world (ʿālam) is the witnessed (shahāda), and the vicegerent (khalīfa) is its unseen (ghayb). For Adam's outward form is the realities (ḥaqāʾiq) of the world, and his inward form is the divine form. So the world is Adam's form and outward, and Adam is its spirit and inward; and Adam, in relation to the Real, is the Real's form and outward, and the Real is his spirit and inward. Know, then, thus: since the vicegerent must be upon the form of the one who appoints him vicegerent in the thing in which he is appointed vicegerent, God Most High created Adam upon His own form, and the world upon Adam's form. For the world is the detailed form of the human configuration (nashʾa insāniyya), and the human is the form of the aḥadiyya (unity) of the gathering (jamʿ) of that configuration. And detail and multiplicity, which are the form of detail and multiplicity, are veil and outward; and the gathering of aḥadiyya and the gathering of unity are unseen and inward. So the world, which is the form of detail and multiplicity, becomes the witnessed; and the human, who is the form of the gathering of aḥadiyya, is the world's spirit, heart, secret, inward, and unseen kernel. (And for this reason [he] was veiled); and in some copies:

﴿ولهذا وصف الحقّ نفسه بالحجب الظلمانيّة ، وهي الأجسام الطبيعيّة والنوريّة ، وهي الأرواح اللطيفة﴾

فيما روي عن النبي صلَّى الله عليه وسلَّم : "إنّ لله سبعين ألف حجاب من نور وظلمة ، لو كشفها لأحرقت سبحات وجهه ما انتهى إليه بصره من خلقه"

, which are the subtle spirits"] as reported from the Prophet, peace and blessings be upon him: "Indeed God has seventy thousand veils of light and darkness; were He to unveil them, the glories (subuḥāt) of His Face would burn up whatever His sight reached of His creation."

﴿يحجب السلطان﴾

پس بوسردن اوتری سلطان رعیتدن محتجب اولدی زیرا سلطان خلیفه در وخلیفه روحدر وروح غیبدر* پس سلطان عالمده غیبدر لب قشرده غیب اولد یغی کی پس انکیچون سلاطین وخلائف محتجب اولدی* پس خلیفهنک احتجابی آنک عزت وعظمتنه اوفق ورعیتک رعایت وادبار بنه وحفظ حقوق عبود یتلرینه دخی الیقدر)

So on account of this secret the sultan became veiled from the subjects. For the sultan is vicegerent (khalīfa), and the vicegerent is spirit, and spirit is unseen (ghayb). So the sultan is unseen in the world (ʿālam), as the kernel is unseen in the husk. Therefore sultans and caliphs became veiled. So the veiling of the vicegerent is more suited to his might and grandeur, and also more fitting for the subjects' observance and good manners (ādāb) and for their keeping of the rights of servanthood (ʿubūdiyya).)

﴿ووصف الحق نفسه﴾

شأن نبيه صلى الله عليه وسلم

the state of His Prophet, may God bless him and grant him peace.

﴿الحق نفسه﴾

وإنما فسرنا الوصف بالستر لأنه لا يقال في كل لسان من الأنبياء والأولياء الله جسم طبيعي أو جسم نوري.بل قال رسول الله صلى الله عليه وسلم : "إن الله سبعين ألف حجاب" ولم يقل ألف صفات فلا حظ للوجوب الذاتي في هذه الأشياء على الوصفية كما لا حظ لنا في الوجوب الذاتي .فظهر أن مراد الشيخ بالوصف الستر أو غير ذلك من المعنى المناسب الحضرة الحق واللائق به لا ما اصطلح عليه القوم .وإنما اختار لفظ الوصف ليجانس ما قبله وينظم كلامه في مسألة الارتباط في سلك واحد وهو نوع من البلاغة أو المعنى وصف نفسه

We have interpreted 'description' (waṣf) as 'veiling' (satr) because it is not said, on the tongue of any of the prophets or saints, that God is a natural body or a luminous body. Rather, the Messenger of God, God bless him and grant him peace, said: 'Indeed God has seventy thousand veils,' and he did not say 'a thousand attributes.' Thus there is no share for essential necessity (al-wujūb al-dhātī) in these matters with respect to attribution (al-waṣfiyya), just as we have no share in essential necessity. It thus becomes clear that the Shaykh's intent by 'description' is 'veiling,' or some other meaning appropriate to the Presence of the Real and befitting Him—not what the technical usage of the folk [i.e., the Sufis] has established. He chose the term 'description' only to make it congruent with what preceded, and to string his discourse on the matter of the connection upon a single thread; this is a type of eloquence (balāgha). Or the meaning is: He described Himself

﴿ووصف الحق نفسه بالحجب الظلمانية وهي الاجسام العنصرية الكثيفة والنورية﴾

Quotes words that differ from our text (wavy underline).

وفی بعض النسخ

And in some copies:

﴿بالحجب الظلمانية﴾

أي بأن له حجبة ظلمانية. (وعن الأجسام الطبيعية) عنصرية كانت أو غير عنصرية (و) بالحجب (النورية) ، أي بأن له حجبة نورية

i.e., that He has dark veils. (And regarding the natural bodies), whether elemental or non-elemental. (And) with the (luminous) veils, i.e., that He has luminous veils.

﴿بالحجب الظلمانية﴾

أي وصف نفسه بالأسماء التي هي مظاهر لها أو المعنى وصف نفسه بصفات الحجب الظلمانية.كما قال : "جعت ومرضت" وغير ذلك مما ورد به الإخبارات الإلهية

, i.e., He described Himself with the names that are the loci of manifestation for them; or the meaning is: He described Himself with the attributes of the darksome veils, as He said: 'I hungered and I was sick,' and other than that among what has come in the divine reports

﴿وهي الأجسام الطبيعية﴾

وكذلك جعل الأرواح حجبا نورانية مع أنها حجب هي مظاهر للصفات المظهرة للذات بوجه، كما أنها ساتره لها بوجه. ألا ترى أن الشعاع وإن كان يستر الشمس لكن يدل عليها ويظهرها أيضا. (فالعالم بين لطيف وكثيف) أي، كما أن الحق موصوف بالحجب الظلمانية والنورانية، كذلك العالم موصوف بالكثافة واللطافة، فهو دائر بين الكثيف واللطيف

and likewise he made the spirits luminous veils, even though they are veils that are also, in one respect, loci of manifestation for the attributes that reveal the Essence, just as they conceal it in another respect. Do you not see that a ray of light, although it veils the sun, nevertheless points to it and also manifests it? "So the world is between subtle and dense": that is, just as the Real is described by darksome and luminous veils, so too the world is described by density and subtlety, revolving between the dense and the subtle.

﴿وهي الأجسام الطبيعية و﴾

Quotes words that differ from our text (wavy underline).

وصف نفسه بالحجب

He described Himself with the veils

﴿وهي الاجسام الطبيعة وهي الارواح اللطيفة﴾

Quotes words that differ from our text (wavy underline).

ودخی حق تعالی کندی نفسنی حجب ظلمانیه ایله وصف ابتدی* وآنلر اجسام عنصریه کثیفه در ودخی حجب نوریه ایله وصف ایتدی وآنلراروا ح لطیفه در وعقول ونفوسدر وعالم امر وعالم ابدا عد رقال النبی صلی الله تعالی علیه وسلم (ان الله سبعین الف حجاب من نور وظلمة) یعنی نور ایله طلندن الله تعالی ایجون یتمش بیک حجاب واردر* پس حجب ایله احتجاب مقضیات سلطنت وخلافتدندر پس مظهر الوهیت اولان خلیفه نور ایله ظلمتدن یتمش بیک حجاب ایله محتجب اولور* امدی خلیفنک عزو استغنا سنه وخلافتک علور تبتنه نظرایله تاکیم ادب حجابنی رفع ایدوب ادعاء خلافت اندن جهله نک سوء حالن وانحطاط درجه سن مشاهده ایده سن

And God Most High also described His own self by the dark veils (ḥujub ẓulmāniyya), and those are the dense elemental bodies; and He also described [Himself] by the luminous veils (ḥujub nūriyya), and those are the subtle spirits, and they are the intellects and souls, the world of command (ʿālam al-amr) and the world of origination (ʿālam al-ibdāʿ). The Prophet (God Most High bless him and grant him peace) said: “God has seventy thousand veils of light and darkness”; that is, God Most High has seventy thousand veils of light and darkness. So veils and veiling are among the requirements of sovereignty and vicegerency (khilāfa); thus the vicegerent, who is the maẓhar (locus of manifestation) of divinity (ulūhiyya), is veiled by seventy thousand veils of light and darkness. So look to the might and self-sufficiency of the vicegerent and to the loftiness of the rank of vicegerency, so that you may witness the bad state and the lowliness of degree of the ignorant ones who lift the veil of courtesy (adab) and claim vicegerency.

﴿وهي الأرواح اللطيفة﴾

مثالية كانت أو روحية. حيث قال صلى الله عليه وسلم:" إن لله تعالى سبعين ألف حجاب من نور وظلمة". "رواه ابن أبي حاتم في تفسيره، حديث رقم 1957 [2/273] وابن حبان الأصبهاني في العظمة ، حديث رقم 246 [2/668]." (فالعالم) الذي هو عين تلك الحجب دائر (بين کثیف) هو الحجب الظلمانية (و) بين (لطيف) هو الحجب النورية . (وهو) ، أي العالم

whether imaginal (mithāliyya) or spiritual (rūḥiyya) — as he, may God bless him and grant him peace, said: "Indeed God, exalted is He, has seventy thousand veils of light and darkness." [Narrated by Ibn Abī Ḥātim in his Tafsīr, ḥadīth no. 1957 (2/273), and Ibn Ḥibbān al-Aṣbahānī in al-ʿAẓama, ḥadīth no. 246 (2/668).] (So the world), which is itself those veils, revolves (between dense) — which is the dark veils — (and) between (subtle) — which is the luminous veils. (And it) — i.e., the world —

﴿النورية وهي الأرواح اللطيفة فالعالم﴾

Quotes words that differ from our text (wavy underline).

دائر (بين کثیف) طبيعي (ولطيف) روحاني ولما وصف نفسه بالحجب الظلمانية والنورية وكنا بين كثيف ولطيف احتجب ذاته تعالى عنا بنا .فحجابنا علينا في الحلق عين وجودنا وهو معنى قوله : (وهو) أي العالم

, which are the subtle spirits. So the world] revolves (between the dense) natural [pole] (and the subtle) spiritual [pole]. And since He described Himself with the darksome and luminous veils, and we ourselves are between dense and subtle, His Essence, exalted is He, is veiled from us by us. Thus our veil upon ourselves in creation is the very reality of our existence, and this is the meaning of His statement: (and it)—that is, the world

﴿فالعالم بين كثيف ولطيف﴾

Quotes words that differ from our text (wavy underline).

لا يخلو أمره عنهم

its state is never free of these two.

﴿فالعالم بين كثيف ولطيف﴾

Quotes words that differ from our text (wavy underline).

پس عالم کثیف ایله لطیف بیننده در* یعنی روحانیه ونورانیه ایله لطیف وجسمانیه وظلمانیه ایله کثیفدر* امدی وقتا که عالم لطیف ایله کثیف یعنی روح ایله جسم بیننده واقع اولدیسه وجود حق لطیف ایله کثیفت عوالم وکثرات غیر متناهیه سنی عامر اولدیغی حالده متعین اولدی وعالمیندن هر بریسی آخره حجا بدر* پس کثیف لطیف ایله ولطیف کثیف ایله محتجب اولدی* پس عالک وجودی کندی نفسنه حجا بدر حقی ادراک ایده من الاحجاب کثیفه ولطیفه وراسنده زبرا وجوب ذاتیده عالمک حظی یوقدر)

So the world (ʿālam) is between dense and subtle; that is, it is subtle through the spiritual and luminous, and dense through the bodily and dark. So since the world is situated between subtle and dense, that is, between spirit and body, the being (wujūd) of the Real became determined while populating the infinite worlds and multiplicities of the subtle and the dense; and each of the two worlds is a veil to the other. So the dense is veiled by the subtle, and the subtle by the dense. So the being of the world is a veil to itself; it cannot perceive the Real except behind dense and subtle veils, for the world has no share in essential necessity (wujūb dhātī).)

﴿وهو عين الحجاب على نفسه﴾

أي، العالم هو عين الحجاب على نفسه، أي، تعينه وإنيته التي بها تميز عن الحق وتسمى بالعالم هو عين حجابه، فلو رفعت الإنية ينعدم العالم. وإليه أشار الحلاج (رض) بقوله: بيني وبينك إني ينازعني %~% فارفع بلطفك إنيي من البين. ويجوز أن يعود الضمير إلى الحق. أي، الحق من حيث أنواره عين الحجاب على نفسه كما قيل: "وليس حجابه إلا النور ولا خفاؤه إلا الظهور."

i.e., the world is itself the veil over itself, that is, its entification (taʿayyun) and its ipseity (inniyya), by which it is distinguished from the Real and is called "the world," is itself its own veil; were the ipseity to be lifted, the world would cease to exist. To this al-Ḥallāj, may God be pleased with him, alluded in his saying: "Between me and You, my 'I-ness' contends with me; so lift, by Your gentleness, my 'I-ness' from between [us]." It is also possible that the pronoun refers to the Real, meaning: the Real, in respect of His lights, is Himself the veil over Himself, as has been said: "His veil is nothing but light, and His concealment is nothing but manifestation."

﴿وهو عين الحجاب على نفسه﴾

فلا يدرك الحق أحد إدراکه نفسه فهو العارف والمعروف كما أنه الحجاب والمحجوب . وإذا كان كذلك "فلا يزال في حجاب لا يرفع"، لأن رفع الحجاب إنما يتحقق عند كون الحجاب غير المحجوب وأما إذا لم يكن هناك تغایر فلا يتحقق رفع الحجاب . و قوله

So no one perceives the Real as He perceives Himself; for He is both the Knower and the Known, just as He is both the Veil and the Veiled. And since this is so, "one remains forever in a veil that is never lifted," because the lifting of the veil is only realized when the veil is other than the veiled thing; but when there is no such differentiation (taghāyur), the lifting of the veil is not realized. And his statement:

﴿وهو عين الحجاب على نفسه﴾

ضرورة أنّه هو الحاجب ، ولا محجوب به غيره

necessarily, for it is itself the veiler, and there is nothing other than it that is veiled by it.

﴿عبن الحجاب على نفسه﴾

Quotes words that differ from our text (wavy underline).

أي الحاجب إياها عن شهود الحق وإن كان عينه. لأن الحجاب ليس إلا الأجسام الطبيعية والأرواح النورية التي هي عين العالم أو هو عين الحجاب على نفسه. أي على نفس الحق وذاته بحجبه عن إدراك الحق ذوقا وشهودا . وإذا كان العالم عين الحجاب فهو يدرك نفسه بلا حجاب . ويدرك الحق من وراء حجاب (فلا ندرك) أي العالم (الحق) إدراكا يماثل (إدراك) أي إدراك العالم (نفسه) . فإن إدراکه نفسه إدراك ذوقي شهودي من غیر حجاب. وإدراكه الحق من وراء الحجاب الذي هو عينه أو إدراكا يماثل إدراك الحق نفسه. فإن إدراك الحق نفسه إنما هو بذاته من غير حجاب. وإدراك العالم إياه من وراء متن نص فصوص الحكم : فلا يزال في حجاب لا يرفع مع علمه بأنه متميز عن موجده بافتقاره. و لكن لا حظ له في الوجوب الذاتي الذي لوجود الحق، فلا يدركه أبدا. فلا يزال الحق من هذه الحقيقة غير معلوم علم ذوق و شهود، لأنه لا قدم للحادث في ذلك. فما جمع الله لآدم بين يديه إلا تشريفا. و لهذا قال لإبليس: «ما منعك أن تسجد لما خلقت بيدي»؟ و ما هو إلا عين جمعه بين الصورتين: صورة العالم و صورة الحق، و هما يدا الحق. شرح الجامي : الحجاب

i.e., that which veils it from the witnessing of the Real, even though it is itself [the Real]. For the veil is nothing but the natural bodies and the luminous spirits, which are the very essence of the world; or it is itself the veil upon itself, i.e., upon the very Self (nafs) and Essence (dhāt) of the Real, by veiling it from perceiving the Real by direct tasting (dhawq) and witnessing (shuhūd). And since the world is itself the veil, it perceives itself without a veil, and it perceives the Real from behind a veil. (So we do not perceive) — i.e., the world does not perceive — (the Real) with a perception resembling (the perception) — i.e., the world's perception — (of itself). For its perception of itself is a perception by direct tasting and witnessing, without a veil, while its perception of the Real is from behind the veil which is itself [the world] — or [it means]: a perception resembling the Real's perception of Himself. For the Real's perception of Himself is only through His own Essence, without a veil, whereas the world's perception of Him from behind Matn text of Fuṣūṣ al-Ḥikam: it remains ever in a veil that is not lifted, despite its knowledge that it is distinct from its Originator through its poverty/need (iftiqār). But it has no share in the essential necessity (al-wujūb al-dhātī) that belongs to the existence of the Real, so it never perceives Him. So the Real, from this reality, remains ever unknown with a knowledge of direct tasting and witnessing, for the contingent (ḥādith) has no foothold in that. So God did not gather for Adam between His two hands except as an honoring (tashrīf). And for this reason He said to Iblīs: "What prevented you from prostrating to that which I created with My two hands?" And it [Adam] is nothing but the very gathering (jamʿ) between the two forms: the form of the world and the form of the Real, and these two are the two hands of the Real. Sharḥ al-Jāmī: the veil

﴿عین الحجاب على نفسه﴾

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أي على العلم فإذا كان وجود العالم عين الحجاب على نفسه

, i.e., upon the world. So if the existence of the world is itself the veil upon itself

﴿وهو عين الحجاب علي نفسه﴾

پس عالم کندی نفسیله کندی نفسنه عین حجادر* زیرا حق تعالی حجب ظلمانیه ونورانیه ایله* محتجبدر وعالمک نفسی ظلمت ایله نور ولطیف ایله کثیف بیننده در پس عالم حقایق ومفرداتیله ولطایف وکثا یفیله علی وجه التفصیل وجه حقه حجاب اولیجق عالم کندی نفسته حجاب اولسی طریق اقر بدرانکیچون عالمدن جزء اولان ملائکه کندی نفوسی ایله محتجبه اولوب جمعیت آدمی مشاهده ایتمدیلر

So the world (ʿālam), by its own self, is the very veil upon itself. For God Most High is veiled by dark and luminous veils, and the self of the world is between darkness and light, subtle and dense. So since the world, with its realities (ḥaqāʾiq) and individual components (mufradāt) and its subtle and dense [constituents], is in detailed manner a veil to the face of the Real, the world's being a veil to itself is the nearer way. Therefore the angels, who are a part of the world, being veiled by their own selves, did not witness the Adamic all-comprehensiveness (jamʿiyya).

﴿فلا يدرك الحق إدراكه نفسه﴾

لأن الشيء لا يدرك إلا ما فيه وليس في العالم إلا الحجب ، فلا يدرك إلا الحجاب دون المحجوب

because a thing perceives only what is within it, and there is nothing in the world but the veils; so nothing is perceived except the veil, not the One veiled.

﴿فلا يدرك الحق إدراكه لنفسه﴾

أي، فلا يدرك العالم الحق كما يدرك نفسه ذوقا ووجدانا، لأن الشئ لا يدرك غيره بالذوق إلا بحسب ما فيه منه، وليس في العالم، من حيث إنه عالم وسوى، إلا الحجب النورانية والظلمانية، فلا يدرك بالذوق إلا إياها. فضمير (إدراكه) و (نفسه) عائد إلى (العالم). ويجوز أن يعود الضمير إلى (الحق). أي لا يدرك العالم الحق كما يدرك الحق نفسه. فإن العالم من حيث إنه مظهر للحق مشتمل عليه، فيدركه في الجملة، لكن لا يمكن أن يدركه على الحقيقة كما هي

i.e., the world does not perceive the Real as it perceives itself, by direct tasting (dhawq) and immediate finding (wijdān), because a thing perceives another only by tasting to the extent of what it contains of that other; and the world, in respect of its being "world" and "other," contains nothing but the luminous and darksome veils, so it perceives, by tasting, nothing but these. Thus the pronoun in "His perceiving" and "Himself" refers to "the world." It is also possible that the pronoun refers to "the Real," meaning: the world does not perceive the Real as the Real perceives Himself. For the world, in respect of its being a locus of manifestation for the Real and containing Him, does perceive Him in a general sense, but it cannot perceive Him in reality as He truly is.

﴿فلا يدرك﴾

العالم حينئذ

the world, in that case,

﴿فلا يدرك … الحق إدراكه﴾

أي العالم نفسه، فإنه لما اتصف بالعالمية فلا يقع نظره على ذوق وشهود إلا إلى العالم لا إليه تعالى

its perception of Him], i.e., the world [does not perceive] itself/the Real. For since it is characterized by being-a-world (al-ʿālamiyya), its gaze, in tasting and witnessing, falls only upon the world, not upon Him, exalted is He

﴿فلا يدرك … الحق ادراكه﴾

ای ادراک الحق

That is, the perception of the Real.

﴿الحقّ إدراكه نفسه﴾

ضرورة أنّه إنّما يدركه من وراء الحجاب ، وذلك هو الأوصاف المشتركة بين الحقّ والعالم ، التي هي عين العالم كما سبق بيانه

necessarily, for it only perceives Him from behind the veil, and that [veil] consists of the attributes shared between the Real and the world, which are themselves the world, as was explained previously.

﴿نفسه ولا يزال في حجاب لا يرفع الحجاب عنه مع علمه بانه متميز عن وجده بافتقاره﴾

Quotes words that differ from our text (wavy underline).

پس عالم حقی ادراک ایده من حق کندی نفسنی ادراک ایتدیکی کی* زیرا عالمک کندی نفسی کندی نفسنه حجابدر پس حجابدن غیری نسته ادراک ابده من وعالم حجاب ایچنده زائل اولمز* حجاب آندن رفع اولمز* عالمک علمی وار ایکن که اول موجددن متمیزدر* ووجودده موجده افتقاری سببیله یعنی عالمک علمی وار ایکن که موجد دن متمیزدر وجودده اکا افتقاریله ، و موجـک آنده غنا سیله امتازی دخی عالدر زیرا عالمک موجده (وجودده # وجودده افتقاری علی موجدک آنده غناسی علمنی مستلزمدر* پس عالمک فقریله موجد دن امتیازینه وموجــدک ذاتیله آندن غنا سنه انک علی وار ایکن حجاب آندن مرفوع دکلدر* ووجه آخر دخی بودر که عالم وجود حقک وجـو بی حقیقتنی ادراک ایده من* زیرا وجودده موجده مفتقر ایدیکنی عالمدر* وموجده افتقاری علی موجد آنک غیری ایدیکنه علم اولور* پس عالم ابد غیریت حجابی ایله محتجب اولور پس اگر عالم حجب غیریت ایله محتجبه اولان عین بواغیارک عینی ایدو کن عالم اولیدی عین محتجبه دن حجاب زائل اولو ردی ولکن عزت غیرت غیریت ایجاب ایدر (ولورحمناهم وکشفنا مابهم من ضر للجوا فی طغیانهم یعمهون) ادراکه ونفسه قولند . ضمیر حقه راجعدر وجائز درکه عالمه عاد اوله یعنی عالم حقی ادراک ایده من ذوقا و شهود اکندی نفسنی ادراک ایتدیکی کبی ولا یزال ضمیری عالمه راجعدر وجائزدرکه ضمیر حقه راجع اوله یعنی حق حجاب عزت ایجنده اولمقدن زائل اولمز حجاب آندن رفع اولنمز (ولکن لاحظ له فی وجوب الوجود الذاتی الذی هو وجود الحق فلا یدر که ابدا) مع علمه قولنده استدراکدر یعنی عالم عالم ایکن که موجددن متمیزدر وجودد. اکا افتقاری سبیله وموجدک غناء ذاتیسی سببیله** پس کندی فقرنی وحقک ذاتی غناسی عالمدر واکن حق ایجون ثابت اولان وجود ذاتی وجو بنده عالمک نصیبی بوقدر یعنی حقک وجوب ذاتی وجو بنده آنک حظی بوقدرز براغیره مفتقردر* پس عالم حقی ابدا ادراک ایده من ادراک ذوق وشهود ایله زیرا وجود نده موجده افتقار دن غیری وجوب ذاتیدن آنده رشی بوقدر

So the world (ʿālam) cannot perceive the Real as the Real perceives Himself, for the world's own self is a veil to itself; so it cannot perceive anything other than the veil. And the world does not cease [to be] within a veil; the veil is not lifted from it, although the world has knowledge that it is distinct from its bringer-into-existence (mūjid) by reason of its need (iftiqār) for the bringer-into-existence in being (wujūd). That is, although the world has knowledge that it is distinct from the bringer-into-existence by its need for Him in being, it also knows the distinction of the bringer-into-existence by His independence (ghinā) from it; for the world's knowledge of its need for the bringer-into-existence in being […] entails knowledge of the bringer-into-existence's independence from it. So although it has knowledge of the world's distinction from the bringer-into-existence by its poverty, and of the bringer-into-existence's independence from it by His essence, the veil is not lifted from it. And another aspect is this: the world cannot perceive the reality of the necessity (wujūb) of the being of the Real, for it knows that it is in need of the bringer-into-existence in being, and the knowledge of its need for the bringer-into-existence becomes knowledge that the bringer-into-existence is other than it. So the world is forever veiled by the veil of otherness (ghayriyya). So if the world knew that the entity (ʿayn) veiled by the veils of otherness is the very entity of these others (aghyār), the veil would be removed from the veiled entity; but the might of jealousy (ghayra) requires otherness: “And if We had mercy on them and removed the harm that is upon them, they would persist in their transgression, wandering blindly” (Q 23:75). In his words “idrākihi” and “nafsahu” the pronoun refers to the Real, and it is permissible that it return to the world; that is, the world cannot perceive the Real through tasting and witnessing as it perceives itself. The pronoun of “lā yazālu” refers to the world, and it is permissible that the pronoun refer to the Real; that is, the Real does not cease being within the veil of might, [and] the veil is not lifted from Him. (“But it has no share in the essential necessity of being, which is the being of the Real, so it never perceives it.”) In his words “maʿa ʿilmihi” there is a qualification (istidrāk); that is, while the world knows that it is distinct from the bringer-into-existence by reason of its need for Him in being and by reason of the essential independence of the bringer-into-existence. So it knows its own poverty and the essential independence of the Real; but in the necessity of the essential being established for the Real, the world has no portion; that is, in the necessity of the Real's essential necessity it has no share, for it is in need of another. So the world can never perceive the Real with the perception of tasting and witnessing, for there is nothing of essential necessity in it other than [its] need for the bringer-into-existence in its being.