The commentators side by side

﴿فالكل مفتقر ما الكل مستغنى﴾

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

الفاء للسببية وما نافية ورفع خبرها على اللغة التميمية ، وعليها قرئ ما هذا بشر بالرفع أي إذا كان الحق ظاهرا بصورته في العالم والعالم مفتقر في وجوده إليه . فكل واحد من العالم والحق مفتقر إلى الآخر ليس كل منهما مستغنيا عن الآخر . أما افتقار العالم إلى الحق ففي وجوده ، وأما افتقار الحق إلى العالم ففي ظهوره . ولما كان التصريح بهذا الافتقار غير مأذون فيه وإن كان هو الحق قال

The fā' indicates causation, and mā is negative, with the raf' (nominative) of its predicate following the Tamīmī dialect, according to which 'mā hādhā basharun' (This is not a human) is read with raf'. That is, when the Real is manifest in His form within the cosmos, and the cosmos is in need, in its existence, of Him. Thus each one of the cosmos and the Real is in need of the other; neither of them is independent of the other. As for the need of the cosmos for the Real, it is in its existence; and as for the need of the Real for the cosmos, it is in His manifestation. And since explicit statement of this need was not permitted, even though it is the truth, he said:

﴿فالكل مفتقر، ما الكل مستغن %~% هذا هو الحق قد قلناه لا نكنى﴾

أي، فكل واحد من العالم وربه مفتقر إلى الآخر: أما العالم ففي وجوده وكمالاته، وأما ربه ففي ظهوره وظهور أسمائه وأحكامهما فيه. (ما) في (ماالكل) للنفي. و (مستغن) خبره. ورفعه على رأى الكوفيين، كقوله تعالى: "ماهذا بشر". عند من قرأ بالرفع. ولما كان الارتباط وافتقار كل منهما إلى الآخر ثابتا في نفس الأمر، قال: "هذا هو الحق قد قلناه لا نكنى" وهو من (الكناية) وهو الستر. أي، لا نستره إرشادا للطالبين

That is, each one of the cosmos and its Lord is in need of the other: as for the cosmos, this is in respect of its existence and its perfections; and as for its Lord, this is in respect of His manifestation and the manifestation of His Names and their properties within it. The particle (mā) in (mā al-kullu) is for negation, and (mustaghnin, "self-sufficient") is its predicate, its nominative case being according to the view of the Kūfans, as in His saying, "this is not (mā hādhā) a mortal," according to the one who reads it with the nominative. And since the mutual bond and the need of each of the two for the other is established in reality itself, he said: "This is the Real, we have said it, we do not speak in riddles (lā nukannī)" — this is from kināya (indirect/veiled speech), which is concealment. That is, we do not conceal it, so as to guide the seekers.

﴿فالكلّ مفتقر ما الكلّ مستغن﴾

اعلم أنّ « الكلّ » في عرفهم إنّما يطلق على الحق باعتبار الأسماء ، كما أن « الأحد » يطلق عليه باعتبار الذات ، ويقال : "أحد بالذات ، كلّ بالأسماء " فالكل من العالم والحق بهذا الاعتبار له الافتقار . وليس من شأن الكل الاستغناء ، ضرورة أن الكلية هي النسبة الإضافية المستدعية للافتقار؛ فالح باعتبار كلية أسمائه وتفاصيل كمالاتها ، له الافتقار ضرورة

Know that "the All" (al-kull), in their [Sufi] terminology, is applied to the Real only with respect to the Names, just as "the One" (al-Aḥad) is applied to Him with respect to the Essence (al-dhāt). It is said: "One in respect of the Essence, All in respect of the Names." Thus the All—whether of the cosmos or of the Real—has, by this consideration, need (iftiqār). It is not the nature of the All to be self-sufficient, necessarily, because totality (kulliyya) is a relative relation (al-nisba al-iḍāfiyya) that requires need; so the Real, with respect to the totality of His Names and the particulars of their perfections, necessarily has need.

﴿فالكل مفتقر ما الكل مستغن﴾

فكأنه قال المعارض لا بل الكل مستغن لا افتقار به فأشار إلى المعارضة بقوله فإن ذكرت غنية لا افتقار به . والافتقار بمعنى الارتباط لذلك تعدى بالباء دون إلى كما قال

, as though the objector had said: No — rather the All is self-sufficient, there is no dependence attached to it. So he alluded to this objection by his saying, 'If you mention Him as self-sufficient, there is no dependence attached to it.' And 'dependence' (iftiqār) here means connection/relation (irtibāṭ); that is why it is made to govern the preposition 'bi' rather than 'ilā,' as he said

﴿فالكل مفتقر* ما الكل مستغن﴾

دیدی* پس حقله عالمک کلیسی مفتقر در بری برینه عالمک حقه افتقاری وجودده در وحقک عالمه افتقاری وجودده دکلدر* بلکه حقایق وجوبیه و نسب ربوبیه نک مظهریت عالم ایله تحققنده در حقله عالمدن هر بریسی آخردن مستغنی دکلدر* زیرا حقک صورت ایله موجوداتده سریانی اولمسیدی عالم وجود ایله متصف اولمزدی ومظهریت عالم اولمسیدی حق ربوبیت ایله متصف اولمزدی

he said. So the Real and the world, all of it, are in need of one another. The world's need for the Real is in wujūd (being), while the Real's need for the world is not in being; rather, it is in the realization of the necessary ḥaqāʾiq (realities) and lordly relations through the maẓhariyya (being-a-locus-of-manifestation) of the ʿālam (world). Neither the Real nor the world is independent of the other. For if there had been no pervasion of the Real in the existents with the form, the world would not have been qualified by being; and if there had been no being-a-locus of the world, the Real would not have been qualified by lordship.

﴿ما الكل مستغن﴾

ما نافية و مستغن خبره رفعه على اللغة التميمية وعليها قريء : ما هذ بشر بالرفع (هذا) الذي قلناه من إثبات الطرفين

"Mā" (not) is a negating particle, and "mustaghnin" (self-sufficient) is its predicate, raised (rufiʿa) according to the Tamīmī dialectal usage—and according to this usage one reads: "mā hādhā basharan" with the raised form (hādhā). This is what we have said regarding the affirmation of both sides.

﴿هذا هو الحق قد قلناه لا تكنى %~% فإن ذكرت غنيا لا افتقار به﴾

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

أي ذاته من حيث هي هي ومن حيث اسمه الباطن لأنه تعالى بالذات غنى عن العالمين . وأما من حيث اسمه الظاهر والخالق والرزاق فليس يغنى

That is, His Essence in respect of itself, and in respect of His Name the Nonmanifest (al-bāṭin), because He, exalted, is by Essence independent of the worlds. But in respect of His Name the Manifest (al-ẓāhir), and the Creator, and the Provider, He is not independent [of them].

﴿هذا هوالحق قد قلناه ، لا نكني﴾

عن أمثاله في نظم الإجمال ، كما في نشر التفاصيل ، على ما هو المشار إليه بقوله : «إن العالم مفتقر إلى الحق في وجوده» ؛ فإنه إذا تقرر أن المفتقر إنما يفتقر في الوجود ، يستلزم افتقار الكل فيكون كناية. وذلك لأن الغناء التام الذي لا يمكن أن يتطرق شوائب الاحتياج والافتقار فناء عزته وسلطانه المتفرد هو الذي في ضمن الافتقار لاغير وقد سلف ما هو أصل لهذا ؛ فقوله

about its likes in the composition of the summary (ijmāl), just as in the unfolding of the particulars (tafṣīl), in accordance with what is indicated by his statement: "The cosmos is in need of the Real in respect of its existence." For once it is established that the one in need is in need only in respect of existence, this necessitates the need of the All, so that [the expression] becomes a metonymy (kināya). This is because complete self-sufficiency (al-ghinā al-tāmm)—into which no trace of need and dependency can intrude—is [nothing but] the passing away (fanāʾ) of His unique glory and dominion, which is comprised within need and nothing else. What underlies this has already been stated. So his saying:

﴿هو الحق﴾

المطابق لما في نفس الأمر

corresponding to what is in the very state of affairs (fī nafs al-amr).

﴿هو الحق﴾

وغيره ليس بحق. ولذلك

and other than Him is not real. And for that reason

﴿هذا هو الحق قدقلنا ولا نكني﴾

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

یعنی عالمک وجود ده حقه افتقاری وحقک ظهورده عالمه افتقاری قول حقدر تحقیق بز آنی ظاهرا وصریحادیدک انکله کنایه اتمزز ولکن ربک بالفعل ربو بیتی تحققنده مربوبه اولان افتقاری مربوبک اکا افتقاری کی دکادر* زیرا مربوبک ربه افتقاری وجود بدر وربک مربوبه افتقاری نسبی وعد میدر واما حقایق عالمک اعیان معدوده سی مرایاسنده حقک سر پانندن و صورتیله انلرده ظهورندن عالم وجود ایله متحقق او لمجق مرایای اعیانده صورتیله ظاهر اولان حق اولور* پس حقک عالمه افتقاری اولمز بلکه اسم باطنک صور تی ظاهر اولقده افتقار اسم ظاهره واقع اولورکه اعیان معدومه مرایاسندن ظهور ایله مقیددر واسم ظاهرک فیضی وامدادی اسم باطندر* بوتقدیراوزره افتقار اسما بیننده واقع اولور . پس حقک عالمه افتقاری مجرد بوطائفه نک قتنده براصطلا حدرو الا حقایق عالمد . حقک سریان وتجلیسی اولمجق عالم وجود ایله متصف اولمز تاکم حق اکا مفتقر اوله* وحق تعالینک احاطه ذاتیه سی حضرت الوهیت ایله حضرت کونیه به شمولن مشاهده ایدن کسنه به حقیقة معلوم اولور که اصلا افتقار یوقدر

That is, the world's need for the Real in wujūd (being) and the Real's need for the ʿālam (world) in ẓuhūr (manifestation) is a true statement. Indeed, we have said it outwardly and explicitly; we do not speak of it by allusion. But the need of the Lord for the lorded-over (marbūb) in the actual realization of His lordship is not like the need of the lorded-over for Him. For the need of the lorded-over for the Lord is existential, while the need of the Lord for the lorded-over is relational and privative. But since the world is realized with being through the Real's pervasion in the mirrors of the nonexistent aʿyān (entities) of the ḥaqāʾiq (realities) of the world, and through His manifestation in them with His form, it is the Real who is manifest with His form in the mirrors of the entities. So there is no need of the Real for the world. Rather, the need of the Name al-Bāṭin (the Inward) for its form to become manifest falls upon the Name al-Ẓāhir (the Outward), which is delimited by manifestation from the mirrors of the nonexistent entities; and the fayḍ (effusion) and support of the Name al-Ẓāhir is the Name al-Bāṭin. On this supposition, the need falls between the names. So the Real's need for the world is merely a technical usage among this group. Otherwise, as for the realities of the world, as long as there is no pervasion and tajallī (self-disclosure) of the Real, the world is not qualified by being, such that the Real should be in need of it. And to one who witnesses the essential encompassing of the Real Most High, [and] its embracing the ḥaḍra (presence) of divinity and the engendered presence, it becomes truly known that there is no need at all.

﴿قد قلناه﴾

صريحا لإرشاد الطالبين

explicitly, for the guidance of the seekers.

﴿قد قلناه لا تكني﴾

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

أي لا نترك أو لا نستر بل فلناه صريحا لا قلناه كناية أي سترا

That is, we have not left it [unsaid] nor concealed it, but rather we said it explicitly, not saying it by way of allusion (kināya), i.e., concealment.

﴿لا نكني﴾

أي لا نقوله على سبيل الكناية لئلا يلتبس عليهم (فإن ذكرت عينا) مطلق

i.e., we do not say it by way of allusion (kināya), lest it become ambiguous for them (for if you mention an entity) unrestricted.

﴿فإن ذكرت غنيا لا افتقار به %~% فقد علمت الذي من قولنا نعنى﴾

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

أي، فإن قلت، إن الحق غنى عن العالمين ولا افتقار له، فقد علمت من الذين عنى بقولنا

That is, if you say that the Real is self-sufficient with respect to the worlds and has no need, then you have already known who is meant by our saying,

﴿فإن ذكرت غنيا لا افتقار به %~% فقد علمت الذي بقولنا نعني﴾

إشارة إليه ، ويحتمل أن يجعله إشارة إلى طريق استحصال ذلك العلم ، أعني اشتراك نسبة الافتقار الذي غزل الفكر والنظر عن أن يتوصل به إليه . هذا حكم الإجمال ؛ وأما لدى التفاصيل فلكل من الأعيان القابلة للعالم ارتباط بأسماء الحق ، كما أن لكل من تلك الأسماء بها ارتباط . فانتظام أمر العالم واتصاله به مما لايتصور فيه الانقطاع ولا الانفصال أصلا

is an allusion to it. It is also possible to construe it as an allusion to the way of attaining that knowledge—namely, the shared relation (ishtirāk al-nisba) of need, which reflective thought and speculative reasoning are too far removed to arrive at by their own means. This is the ruling as to the summary (ijmāl). As for the particulars (tafṣīl): each of the entities (aʿyān) receptive to [manifesting] the cosmos has a bond (irtibāṭ) with the Names of the Real, just as each of those Names likewise has, through them, a bond [with the entities]. Thus the ordering of the affair of the cosmos and its connection to Him is such that no severance or separation whatsoever can be conceived in it.

﴿فإذا ذكرت غنيا لا افتقار به﴾

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

أي : إن سئلت أن الله غني عن العالمين فكيف قلتم إن الله مفتقر إلى العالم صدقت . لكن الغني من حيث الذات بدون اعتبار الصفات لا من حيث الصفات فهو معنى قوله

That is: if you were to ask, 'God is self-sufficient (independent) of the worlds, so how do you say that God is dependent upon the world?' I would say: true — but the self-sufficiency is with respect to the Essence, without consideration of the Attributes, not with respect to the Attributes. This is the meaning of his saying

﴿فان ذكرت غنيالا افتقار به فقد علمت الذي بقولنا نعني﴾

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

پس اکرسن بالذات غنی بی ذکرایده جک اولورسنکه انک افتقاری یوقدر یعنی حق تعالی ذاتیله عالمیندن غنی اولوب افتقاردن منزه اولدیغن بیلد کد نصکره اکر ذاتیله غنی اولدیغن ذکرایدرسک بس تحقیق سن عالم اولور سن شول شیئی که زفالکل مفتقر قولمزله انی دیلرز یعنی بیلورسنکه بزم افتقاردن مراد من اسما وصفات ایله درذات ایله دکلدر* زیرا حق ذاتیله عالمیندن غنیدر بلکه عالمینک مقتضیات اولان اسماء الهیه دن دخی غنیدر بووجه اوزره ذکرت صیغه مخاطب اواور واما اکر نفس متکلم اعتبار اولنورسه* پس یعنی بویله اولور اکر بن* غنی یی** ذکر ایده جـک اولورسه که آنک افتقاری یوقدر* پس بزقو لمزله مراد ایدند یکمزی شبی من بیلورسن یعنی من الحیث الذات عالمیندن غنیدر دیمک اولور* وبه فولنده بامصاحبت ایچوندر وظرف معناسنه اولق دخی جائزدر

So if you are to mention the one who is Independent by essence, who has no need — that is, after you have known that the Real Most High is independent of the worlds by His essence and transcendent beyond need, if you mention that He is independent by His essence — then indeed you become a knower of the thing that we mean by our words “so all is in need”. That is, you know that what we mean by need is with respect to the names and attributes, not with respect to the essence. For the Real is independent of the worlds by His essence; indeed, He is independent even of the divine names, which are the requirements of the worlds. On this interpretation, dhakarta is the second-person form. But if the first-person self is taken into account, then it would be thus: “If I am to mention the Independent, who has no need, then you know the thing we intended by our words”, that is, it means “He is independent of the worlds in respect of the essence.” And the bāʾ in his words bihi is for accompaniment, and it is also permissible for it to have the meaning of container (ẓarf).

﴿لا افتقار﴾

ملتبس (به). بأن لا يفتقر إلى غيره أصل وهو الحق سبحانه باعتبار ذاته وصفاته الذاتية . فهو لا ينافي ما قلناه

mixed in (bihi), such that it needs nothing else at all—and that is the Real, exalted is He, considered with respect to His Essence and His essential attributes. This does not contradict what we have said.

﴿فقد علمت الذي بقولنا﴾

وأنشأ صورته الباطنة على صورته تعالى ( نعنى ) أو بقولنا الحق من حيث هو أي فقد علمت لحق من حيث اسمه الباطن أو من حيث الذات بدون الصفات لأنه من هذه الحيثية غنى لا افتقار به . ويجوز أن يكون المراد فإن ذكرت غنيا لا افتقار به فقد علمت أن المراد بقولنا فالكل مفتقر هو الحق مع جميع الصفات والأسماء والله أعلم . قوله

'And He brought its nonmanifest form into being according to His own form, exalted' (we mean), or by our saying 'the Real in respect of Himself' - that is, you have thus come to know the Real in respect of His Name the Nonmanifest, or in respect of the Essence without the attributes, because from this respect He is self-sufficient, without need in Him. And it is possible that what is meant is: 'but if you mention One who is self-sufficient, without need in Him' - then you have known that what is meant by our saying 'so all is in need' is the Real together with all the attributes and names. And God knows best. His saying:

﴿فقد علمت الافتقار الذي بقولنا نعني﴾

أي نعنيه ونزيده بقولنا : الكل مفتقر . فإن الافتقار الذي أثبتناه من جانب الحق سبحانه إنما هو باعتبار ظهور الأسماء وترتب آثارها كم علمت. وهو لا ينافي الغني الذاتي

i.e., we intend it and we augment it by our statement: "the whole is needy." For the neediness we have affirmed on the side of the Real, exalted is He, is only with respect to the manifestation of the Names and the ordering of their effects, as you have already learned. This does not contradict the essential self-sufficiency (al-ghinā al-dhātī).

﴿فقد علمت الذي بقولنا نعني﴾

أي علمت مرادنا بقولنا فالكل مفتقر ما الكل مستغن من حيث الأسماء والصفات لا من حيث الذات . فلا ينافيه الغناء الذاتي فثبت أن الاستغناء من حيث الذات والافتقار من حيث الصفات هذا هو المعنى الذي أخذه القوم في هذا المقام من كلام الشيخ . لذلك قال بعض الشارحين الباء في به بمعنى اللام أي لا افتقار له أو بمعنى في أي لا افتقار في كونه غنيا أما أنا فأقول معناه أن يقول لما قال

That is, you have known our intent by our saying: the All is dependent, [and yet] not the All is self-sufficient — [meaning] the All is self-sufficient with respect to the Names and Attributes, not with respect to the Essence, so that the essential self-sufficiency is not thereby negated. Thus it is established that self-sufficiency pertains to the Essence and dependence pertains to the Attributes. This is the meaning that the folk (the Sufis) took from the Shaykh's words at this station. Hence some commentators said: the bāʾ in 'bihi' is in the sense of the lām, i.e., 'there is no dependence for Him,' or in the sense of 'fī' (in), i.e., 'there is no dependence in His being self-sufficient.' As for me, I say its meaning is that he is responding to one who, when he said

﴿فالكل بالكل مربوط وليس له %~% عنه انفصال خذوا ما قلته عنى﴾

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

أي العالم مربوط بالحق في الوجود والاستناد إلى صمديته والحق مربوط بالعالم في ظهوره وسائر أسمائه الإضافية . قوله ( وقد علمت نشأة جسد آدم أعنى صورته الظاهرة ، وقد علمت نشأة روح آدم أعنى صورته الباطنة فهو الحق ) أي بحسب صورته الباطنة والحقيقة ( الخلق ) بحسب صورته الظاهرة . قوله

That is, the cosmos is bound to the Real in existence and in its dependence upon His Absoluteness (ṣamadiyya), and the Real is bound to the cosmos in His manifestation and in all His relational (iḍāfī) Names. His saying: ('And you have known the constitution [nashʾa] of Adam's body - I mean his manifest form - and you have known the constitution of Adam's spirit - I mean his nonmanifest form - so he is the Real') that is, according to his nonmanifest form; and the reality: ('the created being,' khalq) according to his manifest form. His saying:

﴿فالكل بالكل مربوط وليس له %~% عنه انفكاك خذوا ما قلته عنى﴾

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

ضمير (له) عائد إلى العالم. وضمير (عنه) إلى الحق. والباقي ظاهر. قوله

The pronoun in (lahu, "for it") refers to the cosmos, and the pronoun in (ʿanhu, "from it") refers to the Real. The rest is clear. His saying —

﴿فالكل بالكل مربوط، فليس له عنه انفصال خذوا ما قلته عني﴾

قال رضي الله عنه

He said, may God be pleased with him:

﴿فالكل بالكل مربوط﴾

ارتباط افتقار

a binding of mutual need.

﴿فالكل بالكل مربوط﴾

أي فإن وصفت الحق بالغناء عن العالمین لا افتقار به أي لا يرتبط العالم به من حيث غناء الحق عنه . كما لا يرتبط الحق به فإنه إذا استغنى الحق به عن العالم فقد استغني العالم عن الحق من جهة استغناء الحق عنه فإن المعلول مستغن عن غير عليه. والعلة لوجود العالم مجموع الذات والصفة لا الذات وحدها فثبت على هذا التقدير أن الكل مستغن . أي كل واحد من الحق والعالم مستغن عن الآخر لا يرتبط أحدهما بالآخر ولأجل الإشارة إلى هذا المعنى أورد الباء دون اللام ومن غير الباء عن معناه إلى غيره من الحروف. فهو من عدم ذوقه هذا المعنى من كلام الشيخ . فانظر بنظر الإنصاف إلى ما ذكره القوم وإن كان صحيحا في نفسه لكنه ليس من مدلولات هذا الكلام . وأشار إلى جواب المعارضة بقوله "فقد علمت الذي بقولنا" نعني فإذا كان الأمر كذلك (الكل) أي مجموع العالم (بالكل) أي بالحق من حيث الأسماء والصفات وبالعكس مربوط فليس له أي ليس لمجموع العالم. (عنه) عن الحق من حيث الأسماء وبالعكس

That is: if you describe the Real as self-sufficient of the worlds, 'there is no dependence attached to it' — meaning the world is not bound to Him by virtue of the Real's self-sufficiency from it, just as the Real is not bound to it. For if the Real is self-sufficient thereby from the world, then the world is likewise self-sufficient from the Real, on account of the Real's self-sufficiency from it — for the effect is self-sufficient from other than its cause. And the cause of the world's existence is the totality of the Essence together with the Attribute, not the Essence alone. Thus, on this reckoning, it is established that the All is self-sufficient — that is, each one of the Real and the world is self-sufficient from the other, neither being bound to the other. And for the sake of indicating this meaning, he employed the bāʾ rather than the lām; and as for turning the bāʾ away from its [proper] meaning to some other of the [prepositional] letters — that stems from [the objector's] lack of true tasting (dhawq) of this meaning in the Shaykh's words. So look with an eye of fairness at what the folk have said: even though it is sound in itself, it is not among the significations of this discourse. And he alluded to the answer to the objection by his saying, 'You have now known what we mean by our saying' — that is, since the matter is thus, 'the All' (meaning the totality of the world) 'is bound' 'by the All' (meaning the Real, with respect to the Names and Attributes, and vice versa). So it — that is, the totality of the world — has no

﴿فالكل بالكل مربوط فليس له* عنه انفصال خذ واماقلته عني﴾

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

فقولی کله حق لانی مظهر جمع ورتق* پس حقله عالمیندن هر بریسی اخره مر بوطدر* پس هر بریسی ایچون آخردن انفصال یوقدر بنم دیدیکم قولی بندن اخذ ایدک یعنی حق عالمه مربوطدر ربوبیتین انکله وانده اظهار ایتمکله وعالم حقه مر بوطدر آنک وجودیله موجود اولوب وجودد . اکا متقر اولمغله* امدی شویله بیلکم افلاک الهیه کلیه درت فلکه منحصر . در بریسی ذلک لا تعیدر و بر بسی فلک تعین اولدرکه فلک احدی وجمعیدروفلک تعین اول لا تعین اولان وجود حق «مطلقدن قلب کبیدر انساندنکه نفس رحمانی ایله اولا تعین اولده متعین اواور نفس انسانی قلبده اولا متعین اولدیغی کبی* وذلک تعین اول ایکی فلک عظیمی محیطدر* بریسی فلک اسماء ء الهیه وصفات ربانیه درکه جمیع اسماء الهیه نک افلا کنی محیطد رو بوفلک عالیدر و بریسی فلک کیانی ومظهر یدر که جمیع مظاهر کونیه افلا کنی محیطدر و بوفلک حضیضدر واسماء الهیه افلا کندن هر براسمک فلکی فلک کیانی بی متضمن اولد بغی مظاهر کونیه افلاکندن آنک مظهری اولان ذلک خاصه مر بوط اولوب اول اسمک نسبت ربوبیه سی وصورت وجوبیه سی انده ظاهره در واول اسمک مظهر خاصی اولان ذلک کونی دخی آنک رب خاصی اولان اول اسمه مر بوطدر وجودده اول اسمک تجلیسنه افتقاری سببیله* پس جمیع اسماء الهیه افلاکی انلرک مظاهری اولان حقایق کونیه افلاکنه مربوط در وجمیع حقایق کونیه ومظاهر خلقیه افلاکی دخی جمیع اسماء الهیه افلاکنه مربوطدر* پس فالکل بالکل مربوط) قولنک معناسی بودر یعنی اسماء الهیه نک جمعیت کلیه سی حقایق عالمک جمعیت کلیه سنه مر بوطدر* وحقایق عالمک دخی جمعیت کلیه سی اسماء الهیه نک جمعیت کلیه سنه مربوطدر احدهمانک آخر دن انفعالی وانفکاکی

“So my words are all true, for I am the maẓhar (locus of manifestation) of gathering and fusion (ratq).” So each of the Real and the worlds is bound to the other; so for neither is there separation from the other. Take from me the words I have said. That is, the Real is bound to the ʿālam (world) by manifesting His lordship through it and in it; and the world is bound to the Real by being existent through His wujūd (being) and needing Him in being. Now know this: the universal divine spheres are confined to four spheres. One is the sphere [text: dhālika] of lā taʿayyun (non-determination), and one is the sphere of the first taʿayyun (determination), which is the sphere of aḥadiyya (unity) and jamʿ (all-comprehensiveness). And the sphere of the first determination is, with respect to the absolute being of the Real, which is non-determination, like the heart with respect to the human: [the being] that is first determined in the first determination through the nafas raḥmānī (Breath of the All-Merciful), just as the human breath is first determined in the heart. And that first determination encompasses two mighty spheres. One is the sphere of the divine names and lordly attributes, which encompasses the spheres of all the divine names; and this sphere is high. And one is the engendered sphere and the sphere of loci of manifestation, which encompasses the spheres of all engendered loci of manifestation; and this sphere is the lowest point. And the sphere of each name among the spheres of the divine names is bound to that particular [sphere] [text: dhālika] among the spheres of engendered loci contained in the engendered sphere which is its locus of manifestation, and the lordly relation and necessary form of that name is manifest in it. And that engendered [sphere] [text: dhālika], which is the particular locus of that name, is also bound to that name, which is its particular lord, by reason of its need for that name's tajallī (self-disclosure) in being. So the spheres of all the divine names are bound to the spheres of the engendered ḥaqāʾiq (realities), which are their loci of manifestation; and the spheres of all the engendered realities and created loci of manifestation are also bound to the spheres of all the divine names. So this is the meaning of his words “so all is bound to all”: that is, the universal comprehensiveness of the divine names is bound to the universal comprehensiveness of the realities of the world, and the universal comprehensiveness of the realities of the world is also bound to the universal comprehensiveness of the divine names. The separation [text: infiʿāl] and detachment of either of them from the other

﴿فليس له عنه﴾

استغناء لكل واحد عن الآخر أو للعالم عن الحق أو بالعكس (انفصال) انفصال أستغناء

self-sufficiency of each one from the other, or of the cosmos from the Real, or vice versa (no separation) a separation of self-sufficiency.

﴿خذوا ما قلته عني﴾

اعلم أن الشيخ المفيد المرشد رضي الله عنه لما كان بصدد بيان نسبة الحق والعالم بافتقار كل إلى آخر من وجه . وكانت هذه النسبة بعينه واقعة بين المفيد المرشد والمستفيد الطالب بل هي من طلالها وفروعها نبه عليه بالماح لطيف. وهو أنه عبر في البيتين الأولين عن نفسه بصيغة جماعة المتكلم الدالة على التعظيم المنبئ عن رفعة شأنه . وعن المخاطب الطالب بصيغة الواحد الدالة بالمقابلة على صفة شأنه وذلك لمعنى افتقار الطالب إلى المرشد، فإن المفتقر إليه أرفع شأنا من المفتقر، ثم قلب الأسلوب في البيت الآخر بأن عبر عن نفسه بصيغة الواحد . وعن المخاطب بصيغة الجماعة إشعار بأن المفيد متن نص فصوص الحكم : فقد علمت حكمة نشأة آدم أعني صورته الظاهرة. و قد علمت نشأة روح آدم أعني صورته الباطنة، فهو الحق الخلق . و قد علمت نشأة رتبته و هي المجموع الذي به استحق الخلافة. فآدم هو النفس الواحدة التي خلق منها هذا النوع الإنساني. و هو قوله تعالى: «يا أَيُّهَا النَّاسُ اتَّقُوا رَبَّكُمُ الَّذِي خَلَقَكُمْ مِنْ نَفْسٍ واحِدَةٍ وَ خَلَقَ مِنْه زَوْجَها شرح الجامي : أيضا مفتقر إلى المستفيد لتظهر كمالاته فيكون المفيد مفتقرا والمستفيد مفتقرا إليه و المفتقر إليه أرفع شأنا كما عرفت

Know that the Shaykh, the beneficial guide (al-mufīd al-murshid), may God be pleased with him, when he was engaged in explaining the relation (nisba) between the Real and the cosmos in terms of the neediness of each to the other from a certain respect—and this very relation obtained precisely between the beneficial guide (al-mufīd al-murshid) and the benefiting seeker (al-mustafīd al-ṭālib)—indeed it is among its branches and derivatives—he alluded to this with a subtle indication. This is that in the first two verses he expressed himself in the form of the first-person plural, which denotes exaltation and indicates the loftiness of his station, while he expressed the addressee, the seeker, in the form of the singular, which by contrast indicates the [lesser] quality of his station; this is because of the meaning of the seeker's neediness toward the guide, for the one to whom need is directed (al-muftaqar ilayhi) is of a loftier station than the one who is needy (al-muftaqir). Then he reversed the style in the other verse, expressing himself in the singular form and the addressee in the plural form, as an indication that the beneficial guide [is himself needy of the one who benefits, so that his perfections may be manifested in him]— matn text of Fuṣūṣ al-Ḥikam: You have already known the wisdom of Adam's configuration (nashʾa)—I mean his manifest form (ṣūra ẓāhira). And you have already known the configuration of Adam's spirit—I mean his nonmanifest form (ṣūra bāṭina). So he is the Real/the creation (al-ḥaqq al-khalq). And you have already known the configuration of his rank, which is the totality (al-majmūʿ) by which he deserved the vicegerency (khilāfa). For Adam is the single soul (al-nafs al-wāḥida) from which this human species was created. And that is His saying, exalted is He: "O mankind, be mindful of your Lord who created you from a single soul and created from it its mate" [Q. 4:1] — Commentary of Jāmī: also needy of the benefiting one (al-mustafīd), so that his perfections may be manifested through him; thus the benefiting one (al-mufīd) is needy, and the benefited one (al-mustafīd) is needed—and the one to whom need is directed (al-muftaqar ilayhi) is of loftier station, as you have already learned.

﴿انفصال خذوا ما قلته عني، فقد علمت حكمة﴾

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

أي أصل (نشأة جسد آدم) وهو أي أصل نشأة جسده قوله من قبل فأنشأ صورته الظاهرة من حقائق العالم وصوره. قوله

That is, the origin (of the genesis of Adam's body) — which is the origin of the genesis of his body — is his earlier statement: 'So He constituted his manifest form from the realities and forms of the world.' [This continues in] his statement