The commentators side by side

﴿ثم، إنه تعالى أطلعه على ما أودع فيه … في قبضتيه: القبضة الواحدة فيها العالم، وفي القبضة الأخرى آدم وبنوه وبين مراتبهم فيه﴾

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

أي، بعد أن أوجد آدم وجعله متصفا بصفاته وخليفة في ملكه، أطلعه على ما أودع فيحقيقته من المعارف والأسرار الإلهية، كما قال: "وعلم آدم الأسماء كلها". وجعل ذلك المودع في قبضتيه، أي، في ظهوري الحق وتجلييه بالقدرة لإيجاد العالم الكبير مرة والصغير أخرى، أو في عالميه الكبير والصغير، لأنه قد يقال (القبضة) ويراد بها المقبوض. قال الله تعالى: "والأرض جميعا قبضته". أي،مقبوضة مسخرة في يد قدرته. القبضة الواحدة فيها العالم، أي، أعيان الموجودات على سبيل التفصيل، وفي القبضة الأخرى آدم وبنوه المشتمل على كل من الموجودات على الإجمال. والمراد بهما (اليدان) المعبر عنهما بالصفات الفاعلية والقابلية: فالعالم هو اليد القابلة، وآدم هو اليد الفاعلة المتصرفة في القابلة. وقوله

That is, after He had brought Adam into existence and characterized him with His attributes and [made him] vicegerent in His kingdom, He disclosed to him what was deposited in his reality of divine knowledges and secrets, as He said: 'And He taught Adam the names, all of them.' And He made that which was deposited [to be] in His two grasps — that is, in the two manifestations of the Real and His self-disclosure (tajallī) through power, for bringing the macrocosm (al-ʿālam al-kabīr) into existence at one time and the microcosm (al-ʿālam al-ṣaghīr) at another — or in His two worlds, the macrocosm and the microcosm. For 'grasp' (qabḍa) may be used to mean that which is grasped (al-maqbūḍ). God, exalted, said: 'And the whole earth is His grasp' — that is, grasped and subjugated in the hand of His power. The one grasp in which is the world — that is, the entities (aʿyān) of existents in their particularized [mode] (tafṣīl) — and in the other grasp, Adam and his progeny, comprising all existents in their summary [mode] (ijmāl). And what is meant by the two [hands], expressed [respectively] as the attributes of activity and receptivity, is: the world is the receptive hand, and Adam is the active hand disposing within the receptive one.

﴿ثمّ إنّه تعالى أطلعه على ما أودع فيه﴾

من مفردات أجزاء العالم وتراكيب نسبها وجزئيّات أحكامها بأحديّة جمعيّته الإحاطيّة التي بها يدرك الكلّ

of the individual constituents of the parts of the world, the composite structures of their relations (nisab), and the particulars of their properties, through his all-comprehensive oneness (aḥadiyyat jamʿiyyatihi) which encompasses [all], by which the whole is apprehended.

﴿ثم ان الله تعالي اطلعه … علي ما اودع فيه﴾

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

اند نصکره الله تعالی آدمی اطلاع ایتدی یعنی اکا اشهاد ایتدی انده ابداع ایتدیکی شیئه یعنی آدم صورت جمعیة احدیة کمالیة انسانیة الهیه نک ظاهریتی جمعنک احد یتله انده ابداع اولنان اولادی مظهر یاتنک اسرارنه الله تعالی آنی اطلاع ایتدی

After that, God Most High acquainted Adam, that is, made him witness, with the thing He had deposited in him; that is, Adam being the outwardness of the form of the human, divine, perfectional, aḥadī jamʿiyya (all-comprehensiveness), God Most High acquainted him, through the aḥadiyya (unity) of his jamʿ (gathering), with the secrets of the maẓhariyyāt (manifestational loci) of the children deposited in him.

﴿ثم إنه أطلعه على ما أودع فيه وجعل ذلك في قبضتيه القبضة الواحدة فيها العالم والقبضة الأخرى آدم وبنوه وبين مراتبهم فيه﴾

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

معناه أنه أطلع الإنسان الحقيقي على ما أودع فيه من أسرار الألوهية . وجعل الجميع مما أوجد كالواحد وأودع فيه في قبضتيه أي قبضتى الحق فجعل حقيقة آدم وبنيه في قبضته اليمنى التي هي الأقوى أي الصفات الفعلية . وأسمائه في العالم الأعلى الروحاني وجعل صورة العالم في قبضته اليسرى التي هي الأضعف أي الصفات القابلة المذكورة وأسمائه في العالم الجسماني . وإن كانت كلتا يدي الرحمن يمينا لأن القابلية في قوة القبول تساوى الفاعلية في قوة الفعل لا تنقص منها ، وبين في ذاته مراتب بنى آدم في عرض عريض كما يشعر سائر الفصوص ببعضها . قوله

Its meaning is that He made the true human (al-insān al-ḥaqīqī) witness what had been deposited within him of the secrets of divinity (asrār al-ulūhiyya). And He made the totality of what He brought into existence like a single thing, deposited within His two grasps (qabḍatayhi), i.e., the two grasps of the Real (al-Ḥaqq). So He placed the reality of Adam and his progeny in His right grasp (qabḍatihi al-yumnā), which is the stronger one - namely, the active attributes (al-ṣifāt al-fiʿliyya) and His names in the higher spiritual world (al-ʿālam al-aʿlā al-rūḥānī). And He placed the form of the world in His left grasp (qabḍatihi al-yusrā), which is the weaker one - namely, the receptive attributes (al-ṣifāt al-qābila) mentioned, and His names in the corporeal world (al-ʿālam al-jismānī) - even though both hands of the All-Merciful (yaday al-Raḥmān) are [in truth] right hands, since receptivity (qābiliyya), in the power of receiving, equals activity (fāʿiliyya) in the power of acting, without any deficiency relative to it. And He distinguished within His Essence (dhātihi) the ranks of the sons of Adam across a broad extent, as the remaining Fuṣūṣ (chapters) intimate to one another. His saying [follows]

﴿ثم الله أطلعه على ما أودع فيه ، وجعل ذلك في قبضتيه :القبضة الواحدة فيها العالم ، والقبضة الأخرى فيها آدم وبنوه ، وبيّن مراتبهم فيه﴾

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

قال العبد أيّده الله تعالى به : اعلم :أنّ الكمّل من الصورة الأحدية الجمعية الإنسانية لا بدّ لهم أن يريهم الله ويشهدهم صور تفاصيل ما أودع فيهم تشريفا لهم وتكميلا وتفهيما لهم بحقائقه التي أودعها فيهم وتوصيلا . وكذلك أشهد آدم عليه السّلام صور تفاصيل النشأة الإنسانية في مقامي الجمع والفرق المشار إليهما بالآفاق والأنفس . فأشهد جميع العالم في القبضة الواحدة وهي اليسار عرفا اصطلاحيّا وأشهد آدم وذرّيّته في الأخرى ، وهي اليمين كذلك ، وكلتا يدي ربّي يمين مباركة ، والحديث مشهور .إشارة إلى عناوين فصوص الكتابقال الشيخ رضي الله عنه : ( لمّا أطلعني الله تعالى في سرّي على ما أودع في هذا الوالد الأكبر ، جعلت في هذا الكتاب ما حدّ لي منه ، لا ما وقفت عليه فإنّ ذلك لا يسعه كتاب ، ولا العالم الموجود الآن ) .قال العبد :فكما أطلع الله هذا الوالد الأكبر من كونه أحدية جمع ظاهرية الصورة الجمعية الأحدية الإنسانية الكمالية الإلهية على ما أودع فيه من أسرار مظهريّات الأولاد .كذلك أطلع وأشهد خاتم الولاية الخاصّة المحمدية ، الجامع لجميع الكمالات الأحدية الجمعية الإنسانية ، والجامع لجميع الجمعيات جميع ما أودع في الوالد الأكبر عليه السّلام من صور أحديات جمع الجمعيات الكمالية من بين جميع الكمالات النبوية .ما أمر رضي الله عنه بإظهار حقائق كل ذلك ، ولكن بإظهار ما حدّه له رسول الله صلَّى الله عليه وسلَّم خاتم نبوّة التشريع .وصورة جمع جميع التفاصيل النبوية والرسالتية ونسب الربوبية وحقائق الأسماء الوجوبية المتعلَّقة بالوضيع والرفيع ، والله يقول الحقّ وهو المجيب البصير السميع .قوله رضي الله عنه : « لا يسعه كتاب ، ولا العالم الموجود الآن » إشارة إلى أنّ العالم أحكم كتاب يعوّل إليه وعليه ، كتبه الله بقلمه الأعلى ، وفسّره في لوحه المحفوظ الأجلى. وحروفه الحقائق الذاتية والوصفية والفعلية والحقيّة والخلقية الربانية والكيانية ، وهو أي العالم الموجود الآن كتاب مبيّن جميع الخفيّات والجليات من الكمالات .وهو وإن حصل على كمالات لا تتناهى فليس إلَّا كتابا واحدا . ولكنّ الله له كتب كثيرة تمثّلها الحقيقة الروحية العلمية الإنسانية الكمالية أبد الآبدين ، ولن يزال خلَّاقا موجدا دهر الداهرين ، وصلَّى الله على محمد خاتم النبيّين ، وعلى ورثته الكمّل المقرّبين .قال الشيخ رضي الله عنه

The servant, may God assist him, said: Know that the perfected ones among the comprehensive unitary human form must necessarily have God show them and grant them witnessing of the differentiated forms of what He deposited within them—as an honoring of them, a perfecting, a making them understand the realities He deposited within them, and a conveying [of those realities]. Likewise He granted Adam, peace be upon him, witnessing of the differentiated forms of the human constitution (al-nashʾa al-insāniyya) in the two stations of Gathering (jamʿ) and Differentiation (farq), which are indicated by "the horizons" and "the souls" [Qur'an 41:53]. So He granted witnessing of the entire world in the one grasp, which is the Left according to conventional terminological usage, and He granted witnessing of Adam and his progeny in the other, which is likewise the Right—and "both hands of my Lord are right hands, blessed," as the well-known ḥadīth states. [An indication regarding the titles of the bezels of the Book] The Shaykh, may God be pleased with him, said: 'When God, exalted is He, apprised me in my innermost secret (sirr) of what was deposited in this Greatest Father [Adam], I placed in this book what was determined for me of it—not what I attained to, for that no book could contain, nor even the world as it presently exists.' The servant said: Just as God apprised this Greatest Father—inasmuch as he is the manifest comprehensive oneness of the perfective divine comprehensive human form—of what was deposited within him of the secrets of the manifestations of his children, likewise He apprised and granted witnessing to the Seal of the Special Muḥammadan Sainthood, who comprehends all the perfective comprehensive human perfections, and who comprehends all comprehensivenesses, of everything deposited in the Greatest Father, peace be upon him, of the forms of the comprehensive onenesses of the perfective comprehensivenesses among all the prophetic perfections. He, may God be pleased with him, was not commanded to disclose the realities of all of that, but rather to disclose what was determined for him by the Messenger of God, may God bless him and grant him peace, the Seal of the Prophethood of Legislation—namely the form comprehending all the prophetic and messenger-related particulars, the relations of Lordship, and the realities of the necessary Names pertaining to the lowly and the exalted. And God speaks the truth, and He is the Responsive, the Seeing, the Hearing. His saying, may God be pleased with him, 'no book could contain it, nor even the world as it presently exists,' is an indication that the world is the most judicious book upon which and to which one may rely; God wrote it with His Supreme Pen, and expounded it in His most glorious Preserved Tablet. Its letters are the essential, attributive, active, Real, created, Lordly, and existential (kiyāniyya) realities; and it—that is, the world as presently existing—is a manifest book of all the hidden and manifest perfections. And although it has attained non-finite perfections, it is nonetheless but a single book. But God has many books, which the perfective human spiritual-cognitive reality represents, forever and ever; and He will not cease being Creative, Bringer-into-existence, age after age. And may God bless Muḥammad, the Seal of the Prophets, and his perfected, proximate heirs. The Shaykh, may God be pleased with him, said:

﴿على ما أودع فيه وجعل ذلك﴾

أي ما أدوع فيه من الحقائق الإلهية والكونية (في قبضتيه سبحانه) ، أي قبضتي الجمع والفرق السالمين للكل المشار إليهما الآفاق والأنفس

i.e., what was deposited in him of the divine and cosmical realities (in His two grasps, glory be to Him), namely the two grasps of gathering (jamʿ) and differentiation (farq), which comprehend the whole and to which "the horizons and the souls" (al-āfāq wa-l-anfus) refer.

﴿على ما أودع فيه﴾

أي في شأنه من الصفات الإلهية والحقائق الكونية وصوره

i.e., in his (Adam's) affair, of the divine attributes, the cosmic realities (ḥaqāʾiq kawniyya), and their forms.

﴿وجعل ذلك﴾

يعني ما أودع فيه

i.e., what He had deposited within him

﴿وجعل ذلك … في قبضتيه القبضة الواحدة فيها العالم و … القبضة الأخرى آدم وبنوه وبين مراتبهم فيه﴾

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

يتصرف ما في قبضته خلافة عن الله تعالى

he disposes of what is in his grasp as vicegerency (khilāfa) from God, exalted is He.

﴿وجعل ذلك﴾

ای اطلاع الشئ المودع فیه

That is, the acquainting with the thing deposited in him.

﴿في قبضتيه﴾

الشاملتين للكل

which comprehend the whole

﴿في قبضتيه﴾

یعنی الله تعالی آد مده مودع فیه اولان شیئک اطلاع واشها دن کندی قبضتنده ایلدی یعنی حق ایکی قبضه سنده اکاکوستردی

That is, God Most High placed the acquainting and making-witness of the thing deposited in Adam in His grasp (qabḍa); that is, the Real showed it to him in His two grasps.

﴿القبضة الواحدة﴾

منهما المشتملة على أعيان المفردات كلَّه

of the two, comprising the entities (aʿyān) of all the individual constituents

﴿القبضة الواحدة﴾

اليسرى التي هي قبضة الفرق ( فيها العالم وفي القبضة الأخرى) اليمني التي (فيها) الجمع

the left one, which is the grasp of differentiation (farq) — "in it is the world" — and in the other grasp, the right one, which contains gathering (jamʿ).

﴿القبضة الواحدة فيها العالم﴾

قبضه واحده که یسر یدرانده عالم مقبوض ومشهود در یعنی صور عالمی تفصیلا قبضه یسریده کوستردی که اضعفدر زیرا قبضه یسری صفات قابلیت صاحبیدرکه صفات الهیه دن منفعله در

The one grasp, which is the left: in it the ʿālam (world) is grasped and witnessed; that is, He showed the forms of the world in detail in the left grasp, which is the weaker, for the left grasp is the possessor of the attributes of receptivity (qābiliyya), which are receptive to the divine attributes.

﴿فيها العالم … والقبضة الأخرى﴾

منهما المشتملة على النسب التركيبيّة والأحكام الامتزاجيّة أجمع هي (آدم) الذي هو روح العالم وباطنه . وإذ قد عرفت أنّ آدم هو النفس الواحدة بالوحدة الحقيقيّة التي لا يتأثر كمال وحدتها عن تكثّر الزوج والأولاد أصلا فلا يبعد أن يكون باعتبار صاحب القبضتين ، وبالآخر في طيّ إحداهما كما أنّ الثمرة باعتبار هو الجامع بين أصل الشجرة وفروعها فهي صاحب القبضتين ، على أنّها في طي قبضة واحدة منهما . ثمّ إنّك قد عرفت أنّ من أولاد آدم من صحّت نسبته إلى آبائه العلويّات الوجوبيّات الإلهيّات كالأنبياء عليهم السّلام وهم الرجال بنو آدم ومنهم من صحّت نسبته إلى امّهات السفليّات الإمكانيّات الكونيّات ، كالكائنات مطلقا وهم النساء بنات آدم والمودع في هذا الكتاب إنّما هو الطائفة الأولى منهم . بما لهم من مراتبهم المقدّرة لهم ، وحكمهم الكاشفة عنها ، فإنّهم هم الصور الوجوديّة المظهرة للحق دون الثانية . فإنّهم الصور الكونيّة المخفية إيّاه فهي بمعزل عمّا هو بصدده . فلذلك قال

of the two, comprising the compositional relations (al-nisab al-tarkībiyya) and all the properties of admixture (al-aḥkām al-imtizājiyya) altogether, is (Adam), who is the spirit of the world and its nonmanifest [dimension] (bāṭin). And since you have already known that Adam is the single soul (al-nafs al-wāḥida) by the true oneness whose perfection of unity is not affected at all by the multiplication of pairing and offspring, it is not far-fetched that he be, in one respect, the possessor of the two grasps, and in another respect enfolded within one of them — just as the fruit, in one respect, is that which unites the root of the tree and its branches, so it is the possessor of the two grasps, while [in another respect] it is enfolded within one grasp of the two. Then you have already known that among the children of Adam are those whose relation (nisba) to their supernal, necessary, divine fathers is sound, like the prophets, peace be upon them, and they are the men (rijāl), sons of Adam; and among them are those whose relation to their lowly, possible, cosmic mothers is sound, like the [ordinary] existents absolutely, and they are the women (nisāʾ), daughters of Adam. And what is deposited in this book is only the first group of them, according to what belongs to them of their appointed ranks and their properties, which disclose them, for they are the existential forms that manifest the Real, unlike the second [group], for they are the cosmic forms that conceal Him, so they are set apart from what is being addressed here. Therefore he said,

﴿والقبضة الاخري فيها آدم وبنوه وبين مراتبهم فيه﴾

وقبضه اخری که یمنیدر انده آدم وبنین آدم مقبوض ومشهو ددر* پس قبضه یمنیده آدمی واولادنی کوستردی واولادینک مراتبن اول اطلاعده بیان ابتدی وقبضه یمنی اقو یدرزیراصفات فعلیه واسماء الهیه صاحبیدر یعنی قبضه یمنی اولان صورت الهیهده (المؤمن مرأة المؤمن (فحواسی اوزره آدمی وجمیع جمعیات کمالیة الهیه احدیاتنک صوری اولان اولادی مظهریاتنی وحقیقت الهیة مطلقه دن هر بر یسنک حصه کمالیه سن وعلوم ومعارفی مرتبه سن بیان ایدوب مشارب مختلفه واذواق متنوعه موجبنجه مراتبک تمایزن مشاهده ابتدر دی

And the other grasp, which is the right: in it Adam and the children of Adam are grasped and witnessed. So in the right grasp He showed Adam and his children, and in that acquainting He made clear the levels of his children. And the right grasp is the stronger, for it is the possessor of the active attributes and the divine names; that is, in the divine form which is the right grasp, according to the purport of 'The believer is the mirror of the believer,' He made clear Adam and the maẓhariyyāt (manifestational loci) of the children, which are the forms of the aḥadiyyas (unities) of all the divine perfectional jamʿiyyāt (comprehensivenesses), and the perfectional share of each one of them from the absolute divine ḥaqīqa (reality), and the martaba (level) of [their] sciences and gnoses, and He made [him] witness the distinction of the levels in accordance with the differing drinking-places (mashārib) and diverse tastes (adhwāq).

﴿وبنوه وبيّن مراتبهم فيه﴾

أي فيما أودع في آدم الحقيقي ضرورة أنّ تعيين مراتب جزئيّات ذلك النوع من أمهات النسب المشتمل هو على كلَّه

i.e., within what was deposited in the real Adam (Ādam al-ḥaqīqī), necessarily, since the determination of the ranks of the particulars of that species [belongs] to the archetypal relations (ummahāt al-nisab) which comprise it in its entirety.

﴿آدم وبنوه﴾

أي أولاده. متن نص فصوص الحكم : و لما أطلعني اللَّه سبحانه و تعالى في سري على ما أودع في هذا الإمام الوالد الأكبر. جعلت في هذا الكتاب منه ما حدَّ لي لا ما وقفت عليه، فإن ذلك لا يسعه كتاب و لا العالم الموجود الآن. فمما شهدته مما نودعه في هذا الكتاب كما حَدّه لي رسول اللَّه صلى اللَّه عليه و سلم: حكمة إلهية في كلمة آدمية، و هو هذا الباب. ثم حكمة نفثية في كلمة شيئية. ثم حكمة سبُّوحيَّة في كلمة نُوحِيَّة. ثم حكمة قدوسية في كلمة إدريسيَّة. ثم حكمة مُهَيَّميَّة في كلمة إبراهيمية. ثم حكمة حَقية في كلمة إسحاقية. ثم حكمة عليَّة في كلمة إسماعيلية. ثم حكمة روحية في كلمة يعقوبية. ثم حكمة نورية في كلمة يُوسفية. ثم حكمة أحدية في كلمة هودية. ثم حكمة فاتحية في كلمة صالحية. ثم حكمة قلبية في كلمة شُعَيبيَّة. ثم حكمة ملكية في كلمة لوطية. ثم حكمة قَدَرِية في كلمة عُزَيْرية. ثم حكمة نبوية في كلمة عيسوية. ثم حكمة رحمانية في كلمة سليمانية. ثم حكمة وجودية في كلمة داودية. ثم حكمة نَفَسِيَّة في كلمة يونسية. ثم حكمة غيبية في كلمة أيوبية. ثم حكمة جلالية في كلمة يحياوية. ثم حكمة مالكية في كلمة زكرياوية. ثم حكمة إيناسية في كلمة إلياسية. ثم حكمة إحسانية في كلمة لقمانية. ثم حكمة إمامية في كلمة هارونية. ثم حكمة علوية في كلمة موسوية. ثم حكمة صمدية في كلمة خالدية. ثم حكمة فردية في كلمة محمدية. و فص كل حكمة الكلمة التي تنسب إليها. فاقتصرت على ما ذكرته من هذه الحِكَم في هذا الكتاب على حد ما ثبت في أم الكتاب. فامتثلت ما رسم لي، و وقفت عند ما حُدَّ لي، و لو رمت زيادة على ذلك ما استطعت، فإن الحضرة تمنع من ذلك و اللَّه الموفق لا رب غيره. و من ذلك: شرح الجامي

i.e., his offspring. [Text of the Fuṣūṣ al-Ḥikam]: When God, glory and exaltation be to Him, caused me to witness within my innermost secret (sirr) what has been deposited in this great forefather and Father, I set down in this book only what was determined for me, not what I stood upon (waqaftu ʿalayhi), for that no book could contain, nor could the world as it presently exists. So of what I witnessed of what We deposit in this book, as it was determined for me by the Messenger of God, God bless him and grant him peace: a Divine Wisdom in an Adamic Word, and this is this very chapter (bāb). Then a Wisdom of Exhalation (nafthiyya) in a Sethian Word. Then a Wisdom of All-Glory (subbūḥiyya) in a Noahic Word. Then a Wisdom of Holiness (quddūsiyya) in an Idrisian Word. Then a Wisdom of Dominion (muhayminiyya) in an Abrahamic Word. Then a Real Wisdom (ḥaqqiyya) in an Isaacian Word. Then a Sublime Wisdom (ʿaliyya) in an Ishmaelian Word. Then a Spiritual Wisdom (rūḥiyya) in a Jacobian Word. Then a Luminous Wisdom (nūriyya) in a Josephan Word. Then a Unitary Wisdom (aḥadiyya) in a Hudian Word. Then an Opening Wisdom (fātiḥiyya) in a Ṣāliḥian Word. Then a Wisdom of the Heart (qalbiyya) in a Shuʿaybian Word. Then a Sovereign Wisdom (mulkiyya) in a Lotian Word. Then a Wisdom of Decree (qadariyya) in an ʿUzayrian Word. Then a Prophetic Wisdom (nabawiyya) in a Jesusian Word. Then a Merciful Wisdom (raḥmāniyya) in a Solomonic Word. Then an Existential Wisdom (wujūdiyya) in a Davidic Word. Then a Wisdom of the Breath (nafasiyya) in a Jonahan Word. Then a Wisdom of the Unseen (ghaybiyya) in a Jobian Word. Then a Wisdom of Majesty (jalāliyya) in a Johannine (Yaḥyāan) Word. Then a Possessive Wisdom (mālikiyya) in a Zachariahan Word. Then a Wisdom of Intimacy (ināsiyya) in an Eliasian Word. Then a Wisdom of Excellence (iḥsāniyya) in a Luqmānian Word. Then a Wisdom of Leadership (imāmiyya) in an Aaronic Word. Then a Wisdom of Elevation (ʿulawiyya) in a Mosaic Word. Then a Wisdom of Eternal Refuge (ṣamadiyya) in a Khālidian Word. Then a Singular Wisdom (fardiyya) in a Muḥammadan Word. The fuṣṣ (bezel) of each wisdom is the Word to which it is ascribed. I have confined myself, in this book, to what I have mentioned of these wisdoms, in accordance with what was established in the Mother of the Book (umm al-kitāb). I have complied with what was prescribed for me, and I have stopped at what was determined for me; and had I sought to add to that, I would not have been able, for the [Divine] Presence prevents it. God is the Grantor of success (al-muwaffiq); there is no Lord other than Him. And on this: the commentary of al-Jāmī.

﴿وبين مراتبهم فيه﴾

أي، مراتب بنى آدم في آدم المشتمل عليهم، كما قالفي الحديث: (إن الله مسح بيده ظهر آدم وأخرج بنيه مثل الذر). - الحديث. ويجوز أن يعود ضمير (فيه) إلى الحق. أي، بين مراتبهم في الحق. والأول أولى. قوله

That is, the ranks of the sons of Adam within Adam, who comprises them, as [stated] in the ḥadīth: 'God wiped His hand over the back of Adam and brought forth his progeny like tiny specks (dharr)' — the ḥadīth. And it is permissible that the pronoun in 'therein' refer to the Real — that is, He distinguished their ranks in the Real. But the former [interpretation] is preferable.

﴿وبين مراتبهم فيه﴾

أي بين مراتب بني آدم في آدم المشتمل عليهم

i.e., among the ranks of the children of Adam within Adam, who encompasses them.

﴿رضي الله عنه﴾

في بيت من قطعة: حقيقة الحق لا تحد %~% وباطن الرب لا يعد فباطن لا يكاد يخفى %~% وظاهر لا يكاد يبد وفإن يكن باطنا ورب %~% وإن يكن ظاهرا فعبد

In a verse from a poetic fragment: 'The reality of the Real cannot be delimited, and the nonmanifest (bāṭin) of the Lord cannot be counted. A nonmanifest that scarcely conceals itself, and a manifest that scarcely appears. If it is nonmanifest, then [it is] Lord; and if it is manifest, then [it is] servant.'

﴿ولما أطلعنى الله في سرى على ما أودع في هذا الإمام الوالد الأكبر جعلت في هذا الكتاب منه ما حد لي لا ما وقفت عليه فإن ذلك لا يسعه كتاب ولا العالم الموجود الآن ، فمما شهدته مما نودعه في هذا الكتاب كما حده له رسول الله صلى الله عليه وسلَّم حكمة إلهية في كلمة آدمية وهو هذا الباب﴾

ظاهر غنى عن التعريف ( ثم حكمة نفثية في كلمة شيثية ثم حكمة سبوحية في كلمة نوحية ثم حكمة قدوسية في كلمة إدريسية ثم حكمة مهيمية في كلمة إبراهيمية ثم حكمة حقية في كلمة إسحاقية ثم حكمة علية في كلمة إسماعيلية ثم حكمة روحية في كلمة يعقوبية ثم حكمة نورية في كلمة يوسفية ثم حكمة أحدية في كلمة هودية ثم حكمة فاتحية في كلمة صالحية ثم حكمة قلبية في كلمة شعيبية ثم حكمة ملكية في كلمة لوطية ثم حكمة قدرية في كلمة عزيرية ثم حكمة نبوية في كلمة عيسوية ثم حكمة روحانية في كلمة سليمانية ثم حكمة وجودية في كلمة داودية ثم حكمة نفسية في كلمة يونسية ثم حكمة غيبية في كلمة أيوبية ثم حكمة جلالية في كلمة يحيوية ثم حكمة مالكية في كلمة زكرياوية ثم حكمة إيناسية في كلمة إلياسية ثم حكمة إحسانية في كلمة لقمانية ثم حكمة إمامية في كلمة هارونية ثم حكمة علوية في كلمة موسوية ثم حكمة صمدية في كلمة خالدية ثم حكمة فردية في كلمة محمدية . وفص كل حكمة الكلمة التي نسبت إليها فاقتصرت على ما ذكرت من هذه الحكم في هذا الكتاب على حد ما ثبت في أم الكتاب فامتثلت على ما رسم لي . ووقفت عند ما حد لي ، ولو رمت زيادة على ذلك ما استطعت فإن الحضرة تمنع ذلك . والله الموفق لا رب غيره

stood upon, for that could not be contained by any book, nor by the world as it presently exists. So among what I witnessed of what we deposit in this book - as it was delimited for it by the Messenger of God, God bless him and grant him peace - is a divine wisdom (ḥikma ilāhiyya) in an Adamic word (kalima ādamiyya), and this is that very chapter] - manifest, needing no explanation. [Then a breath-wisdom (ḥikma nafathiyya) in a Sethian word (kalima shīthiyya); then a glorification-wisdom (ḥikma subbūḥiyya) in a Noahic word (kalima nūḥiyya); then a sanctity-wisdom (ḥikma quddūsiyya) in an Idrisian word (kalima idrīsiyya); then an overwhelming-wisdom (ḥikma muhaymiyya) in an Abrahamic word (kalima ibrāhīmiyya); then a truth-wisdom (ḥikma ḥaqqiyya) in an Isaacian word (kalima isḥāqiyya); then a sublime-wisdom (ḥikma ʿaliyya) in an Ishmaelian word (kalima ismāʿīliyya); then a spirit-wisdom (ḥikma rūḥiyya) in a Jacobian word (kalima yaʿqūbiyya); then a light-wisdom (ḥikma nūriyya) in a Josephian word (kalima yūsufiyya); then a unity-wisdom (ḥikma aḥadiyya) in a Hudian word (kalima hūdiyya); then an opening-wisdom (ḥikma fātiḥiyya) in a Salihian word (kalima ṣāliḥiyya); then a heart-wisdom (ḥikma qalbiyya) in a Shuʿaybian word (kalima shuʿaybiyya); then an angelic-wisdom (ḥikma malakiyya) in a Lotian word (kalima lūṭiyya); then a decree-wisdom (ḥikma qadariyya) in an Ezraian word (kalima ʿuzayriyya); then a prophetic-wisdom (ḥikma nabawiyya) in a Jesusian word (kalima ʿīsawiyya); then a spiritual-wisdom (ḥikma rūḥāniyya) in a Solomonic word (kalima sulaymāniyya); then an existential-wisdom (ḥikma wujūdiyya) in a Davidic word (kalima dāwūdiyya); then a psychic-wisdom (ḥikma nafsiyya) in a Jonahan word (kalima yūnusiyya); then a hidden-wisdom (ḥikma ghaybiyya) in a Jobian word (kalima ayyūbiyya); then a majesty-wisdom (ḥikma jalāliyya) in a Johnian word (kalima yaḥyāwiyya); then a sovereign-wisdom (ḥikma mālikiyya) in a Zachariahan word (kalima zakariyyāwiyya); then an intimacy-wisdom (ḥikma īnāsiyya) in an Eliasian word (kalima ilyāsiyya); then a beneficence-wisdom (ḥikma iḥsāniyya) in a Luqmanian word (kalima luqmāniyya); then an imamate-wisdom (ḥikma imāmiyya) in an Aaronic word (kalima hārūniyya); then a loftiness-wisdom (ḥikma ʿalawiyya) in a Mosaic word (kalima mūsawiyya); then an everlasting-wisdom (ḥikma ṣamadiyya) in a Khalidian word (kalima khālidiyya); then a singular-wisdom (ḥikma fardiyya) in a Muhammadan word (kalima muḥammadiyya).] And the chapter (faṣṣ) of each wisdom is the word to which it is ascribed. I have confined myself in this book to what I have mentioned of these wisdoms, in accordance with what is fixed in the Mother of the Book (umm al-kitāb). I have complied with what was prescribed for me, and I have stopped at what was delimited for me. Had I sought to add to that, I would not have been able, for the [divine] Presence (al-ḥaḍra) prevents it. And God is the Grantor of success - there is no lord but He.

﴿ولما أطلعني الله تعالى في سرى على ما أودع في هذا الإمام الوالد الأكبر، جعلت في هذا الكتاب منه ما حد لي، لا ما وقفت عليه، فإن ذلك لا يسعه كتاب ولاالعالم الموجود الآن.﴾

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

"الوالد الأكبر" وآدم الحقيقي الذي هو الروح المحمدي، و "الوالد الأكبر" هو آدم أبوالبشر. وإنما قال

that I stood upon, for that cannot be contained by a book, nor by the world as it now exists] 'The Greater Father' — and the true Adam is the one who is the Muhammadan Spirit, while 'the Greater Father' is Adam, the father of humankind. And he said only...

﴿ولمّا اطلعني الله في سرّي﴾

حيث لا دخل للواسطة فيه أصل

where no intermediary has any part in it at all

﴿ولما أطلعني الله سبحانه في سري﴾

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

حيث ل واسطة فيه أصل (على ما أورد في هذ الإمام الوالد الأكبر) آدم عليه السلام من كمالاته وكمالات بنیه كما أطلعه عليه

with no intermediary in this original matter (concerning what was deposited in this great forefather and Father), namely Adam, peace be upon him, of his own perfections and the perfections of his children, just as He caused him [Adam] to witness it.

﴿ولما أطلعني الله في سري على ما أودع في هذ الإمام الوالد الأكبر جعلت في هذا الكتاب منه﴾

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

مما اطلعت عليه

from what I was disclosed unto.

﴿ولما اطلعني الله في سري علي ما اودع في هذا الامام الوالد الاكبر﴾

شیخ رضی الله تعالی عنه دیرکه وقتاکیم الله تعالی سرمده بنی مطلع ابتدی ایسه بوامام والداکبرده ایداع ابتدیکی شیئه یعنی آدمده ابداع ایدوب اکا اظهار ایتدیکی جمعیات الهیة کمالیه احد یاتنک صوری اولان اولادنی کوستردیکی کی بکادخی سرکده اولاد کاملینک صور جمعیة الهیه سن علی طریق التفصیل مشاهده ایتدردی ایسه

The Shaykh (may God Most High be pleased with him) says: When God Most High acquainted me in my secret (sirr) with the thing He deposited in this imām, the greatest father, that is, just as He showed [Adam] his children, which are the forms of the aḥadiyyas (unities) of the divine perfectional jamʿiyyāt (comprehensivenesses) which He deposited in Adam and manifested to him, [so] He also made me witness in my secret, by way of detail, the forms of the divine jamʿiyya of the perfect children,

﴿على ما أودع في هذا الإمام الوالد الأكبر﴾

يعني آدم الحقيقي

meaning the real Adam

﴿جعلت في هذا الكتاب منه ما حدّ لي ،لا ما وقفت عليه فإنّ ذلك لا يسعه كتاب ، ولا العالم الموجود الآن﴾

لأنّ إظهار الحقائق بحسب ما نطق به لسان الوقت لبنيه ، وإشعار المعارف بحسب ما سمح به مشاعر الزمان لذويه . ولذلك ترى المتأخّرين من الأولياء يفهمون من الكلام الكامل ما عجز عنه المتقدّمون منهم ، واللاحقون يصلون إلى ما لم يصل إليه السابقون . وفي كلامه هذا ضرب من الاعتذار بين أيدي الورثة الختميّة مما تنزّل في كلامه بالنسبة إلى شاهق علوّهم فلا تغفل . نظم الكتاب وفهرس فصوصه

because the manifestation of realities [occurs] according to what the tongue of the time speaks to its sons, and the intimation of forms of knowledge (maʿārif) [occurs] according to what the perceptive faculties of the age permit to its possessors. Therefore you see the later ones among the saints (awliyāʾ) understanding from the perfect speech (al-kalām al-kāmil) what the earlier ones among them were incapable of, and those who come after arriving at what those who came before did not arrive at. And in his speech here is a kind of apology before the seal-heirs (al-waratha al-khatmiyya) regarding what descended in his speech relative to their towering loftiness — so do not be heedless. The Arrangement of the Book and the Index of its Fuṣūṣ

﴿جعلت في هذا الكتاب﴾

منه ، أي مما أودع فيه

some of it, i.e., of what was deposited in him.

﴿جعلت في هذا الكتاب منه ماحد دلي﴾

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

بن بوکتابده ایراد ایتدم مشاهده ابتدیکم شیدن بکا تحدید اولان شیئی یعنی جمیع انبیا نک حقایقن مشاهده ایدوب ذوق محمدی به مخصوصه اولنان اذواق انبیایی اظهار ایتمکه ومراتبن بوکتابده بیان ایتمکه امر اولندقده رسول علیه السلام بکا تعیین وتحدید ابتدیکی قدر ایراد ایتدم

I set forth in this book, of the thing I witnessed, the thing that was delimited for me; that is, having witnessed the ḥaqāʾiq (realities) of all the prophets, when I was commanded to make manifest the tastes of the prophets which are made particular to the Muḥammadan taste and to make clear their levels in this book, I set forth as much as the Messenger (upon him be peace) specified and delimited for me.

﴿ما حد لي﴾

أن أدرجه فيه

that I incorporate it therein.

﴿ما حد لي لا … ما وقفت عليه فإن ذلك لا يسعه كتاب ولا العالم الموجود الآن﴾

فهذا الكلام يدل على أن من رآه في مبشرة وأعطى له نصوص الحكم هو الروح الأعظم المحمدي الذي ظهر وتمثل له في الصورة المحمدية . ويدل أيضا على محاذاته رتبة الوالد الأكبر في الاطلاع على ما في القبضتين فانظر بنظر الإنصاف إلى هذا الكامل في رتبة العلم كيف ينكر كلامه

This statement indicates that the one he saw in the glad vision (mubashshira) and who gave him the texts of the wisdoms is the Greatest Muhammadan Spirit (al-rūḥ al-aʿẓam al-Muḥammadī), who appeared and was represented to him in the Muhammadan form. It also indicates his parallel standing to the rank of the Greatest Father in disclosure of what is in the two grasps. So look with an eye of fairness upon this one who is perfect in the rank of knowledge - how can his words be denied?

﴿لا م وقفت عليه فإن ذلك﴾

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

أي ما وتفت عليه

i.e., what I stood upon [but did not set down].

﴿لاما وقفت عليه فان ذلك لايسعه كتاب ولا العالم الموجود الان﴾

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

(اطلاع الهی ایله اذواق واسرار دن شول شیئه که بن واقف اولدم انک کلیسنی ایراد ایتمدم زیرا واقف اولوب مشاهده ایتدیکم اذواق و اسراره وعلوم ومعارفه بو کتاب والان موجود اولان عالم واسع اولمز* زیرا مشکات ولایت محمدیه دن جلوه ایدن لاتعین وغیب مطلق اسراری مقیدات وتعیناته صغمز وحضرت وجوب وقدمه متعلقه اولان علوم الهیه بقعهٔ امکان وحدوث حدنه داخله اولمز

(The thing I came to be aware of through divine acquainting, of tastes and secrets, I did not set forth in its entirety; for this book and the ʿālam (world) now existing would not be wide enough for the tastes and secrets and sciences and gnoses I became aware of and witnessed. For the secrets of lā-taʿayyun (non-determination) and the absolute unseen which shine forth from the niche of Muḥammadan walāya (sainthood) do not fit into delimited things and taʿayyunāt (determinations), and the divine sciences connected to the ḥaḍra (presence) of necessity and eternity do not enter within the bounds of the domain of possibility and temporal origination.

﴿فإن ذلك لا يسعه كتاب﴾

إلى آخره. لأن الكمالات الإنسانية هي مجموع كمالات العالم بأسره مع زيادة تعطيها الحضرة الجامعية والهيئة الاجتماعية، فلو يكشفها كلها، لا يسعها كتاب ولا يسعها أهل العالم بحسب الإدراك، لقصورهم وعجزهم عن إدراك الحقائق على ما هي عليه

to the end [of the phrase]. Because human perfections are the sum total of the perfections of the entire cosmos, together with an increase bestowed by the all-comprehensive presence (al-ḥaḍra al-jāmiʿa) and the synthetic constitution (al-hayʾa al-ijtimāʿiyya). So were he to unveil them all, no book could contain them, nor could the people of the world [contain them] as regards comprehension, owing to their deficiency and their incapacity to grasp the realities as they [truly] are.

﴿لا يسعه كتاب﴾

لو بين بالكلمات الحرفية والرقمية

even were it expressed through letter-words and number-words (al-kalimāt al-ḥarfiyya wa-l-raqmiyya).

﴿ولا العالم الموجود الآن﴾

لو بین بالكلمات الوجودية فإن العوالم البرزخية و الحشرية الجنانية والجهنمية الغير المتناهية أبد الآبدين . هي تفصيل ما أودع في النشأة الإنسانية الكمالية وهي لا تنتهي . فكيف يسعه كتاب والعالم الموجود الآن فإنهما متناهيان (فم شهدته على ما نودعه في هذا الكتاب) المسمى بفصوص الحكم

even were it expressed through existential words (al-kalimāt al-wujūdiyya); for the intermediary worlds (al-ʿawālim al-barzakhiyya), and the worlds of resurrection, of Paradise, and of Hellfire—unending, forever and ever—are the unfolding (tafṣīl) of what is deposited in the perfect human constitution (al-nashʾa al-insāniyya al-kamāliyya), and it has no end. How then could any book contain it, or the world as it presently exists, when both of these are finite? "So of what I witnessed of what We deposit in this book"—that is, the book named Fuṣūṣ al-Ḥikam.

﴿فممّا شهدته ممّا نودعه في هذا الكتاب كما حدّه لي رسول الله صلَّى الله عليه وسلَّم حكمة إلهية في كلمة آدمية وهو هذا الباب﴾

قال العبد :هذه الحكمة مخصوصة بحضرة الألوهية وإن كانت الحكم كلَّها إلهيّة ، ولكن بين آدم عليه السّلام وبين الله تعالى نسب جامع ، ونسب تعريفك بها لك نافع وذلك أنّ الإلهية كما مرّ أحدية جمع جميع الحقائق الوجوبية ، وآدم أحدية جمع جميع الصور البشرية الإنسانية .وقد ذكر شيخنا الإمام الأكمل أبو الأولاد الإلهيّين الكمّل ، سند الورثة المحمدية ، سيد الإخوان في الوراثة الإلهية الكمالية ، صدر الحق والدين ، محيي الإسلام والمسلمين ، أبو المعالي ، محمد بن إسحاق بن محمد بن يوسف رضي الله عنه في كتاب له ، لطيف الحجم ، محيط بكثير من جمل هذا العلم ، قريب المأخذ لأولي الألباب وذوي الفهم .ولم يحضرني عند تعليقي هذا الشرح ، وكان فيه غناء عن شرح هذه التراجم والفهرست ، ولكن وارد الوقت يملي على الكاتب ما يجب البحث عنه ممّا أشار إليه الشيخ ، وممّا يفتح الله للناس من رحمة ." وَالله يَقُولُ الْحَقَّ وَهُوَ يَهْدِي السَّبِيلَ ".من ذلك : أنّ « الألوهة » و « الألوهية » و " الإلهية " كلمات ثلاث دالَّات على أحدية جمع جميع الكمالات الوجوبية الواجبية الواجبة للنسب الذاتية وأسماء الربوبية وذلك بحسب الاختلاف التركيبي الواقع بين حروفها لفظا مع الاشتراك الأصلي في الدلالة ، كذلك أيضا دلالتها على هذه الحقيقة بحسب مراتبها في مشربنا وذوقنا .فالألوهة : اسم لمعقولية المرتبة المطلقة التي لذات الله الواجب الوجود في مقابلة العبودة الذاتية ، التي هي اسم لمعقولية المرتبة المطلقة الخلقية التي للعالم المقيّد ، فكما أنّ العبودة مرتبة ذاتية للعبد معقولة ، كذلك الألوهة مرتبة لله معقولة سرّا اعتبرناها له متحقّقة به وجودا .أو لم نعتبرها كذلك دالَّة على المرتبة الواجبية الفعّالة الموجدة لا غير ، وهي أحدية جمع جميع النسب الأسمائية من حيث معقوليّاتها وخصوصيّاتها ، ومن كونها في ذات الواجب عينها غير زائدة عليها .والألوهيّة : اعتبار هذه الحقيقة المرتبية قائمة بالذات مضافة إليها ، ودلالتها دلالة أحدية جمعية بين معقولية المرتبة الأحدية الجمعية ، وبين الذات الواجبة من حيث أحديتها الجمعية الذاتية الخاصّة بالله فقط .والإلهيّة : اعتبار هذه الحقيقة لله موجودة الأحكام والآثار ، ظاهرة النسب واللوازم والعوارض بالفعل في جميع الحضرات عرفا تحقيقيا . فاعلم هذه الفروق بين هذه الكلمات فإنّها لطيفة .ومنها : أنّ آدم عليه السّلام كما هو صرة ظاهريّة الأحدية الجمعية الإنسانية البشرية ولهذا سمّي آدم اشتقاقا من أديم الأرض وأديم الوجه ، وهو ظاهرهما .ويكنّى لذلك أبا البشر اشتقاقا من بشره الوجه ، وهي ظاهريته التي تباشرها الأبصار والعيون ، ووجه كل شيء حقيقته الأحدية الجمعية ، ووجه الإنسان مستقبلة وأحدية جمع حواسّه الخمسة الظاهرة كما علمت فالإنسانية الكمالية ، لها من صورة الله مثابة الوجه من صورة الإنسان ، وهي متحقّقة في جميع الختوم الكمّل كما ستعلم ذلك في شرح الحكمة الشيثية .إن شاء الله تعالى والذي يختصّ بآدم من الجمعية الإنسانية الإلهية الكمالية هو ظاهريّتها الظاهرة لا غير ، فهو أبو البشر ، مؤمنهم وكافرهم ، موحّدهم ومشركهم ، أنبيائهم وأوليائهم وكذلك الإلهية ظاهرية المرتبة الأحدية الجمعية الربانية ، بخلاف الألوهية التي هي باطنها ، والألوهة التي هي معقولية المرتبة لا غير .والحكم المنزلة على آدم عليه السّلام الواقعة في صورة حاله من دخوله الجنّة ، ونعيم الحقّ له ولزوجه فيها أوّلا ، ثم هبوطه إلى الأرض .وتشهير نسبته إلى العصيان الظاهر ظاهرا ، وإلى الغواية المذكورة ، وغير ذلك كلَّها أحدية جمعية ظاهرة على الوجه الكمالي الإجمالي .وفيه مترع للبسط فيه مجال ، وفيه أسرار وحكم كثيرة لا نذكرها في هذا الاختصار ، لكونها من الأسرار العالية التي لم يأمر رسول الله صلَّى الله عليه وسلَّم خاتم الولاية الخاصّة المحمدية بكتابتها في هذا الكتاب ولكون أكثر الأفهام تنبو عنها لعلوّ مرتبتها ومجدها .ولكن سنكشف هذه الأسرار في كتب توضع لذلك في وقته ، وفيما ذكرنا تنبيه وتلويح وتشويق ، والله وليّ التأييد والتوفيق .قال رضي الله عنه

The servant said: This wisdom is specific to the Presence of Godhood (ḥaḍrat al-ulūhiyya), although all the wisdoms are divine; but between Adam, peace be upon him, and God, exalted is He, there is a comprehensive relation (nisba), and acquainting you with that relation is beneficial to you. That is because Divinity, as previously stated, is the comprehensive oneness of all the necessary realities, while Adam is the comprehensive oneness of all human forms. Our shaykh, the most perfect imam, father of the perfected divine children, the support of the Muḥammadan heirs, the master of the brethren in the perfective divine inheritance, Ṣadr al-Ḥaqq wa'l-Dīn, reviver of Islam and Muslims, Abū al-Maʿālī Muḥammad ibn Isḥāq ibn Muḥammad ibn Yūsuf, may God be pleased with him, has mentioned [this] in a book of his, slight in size, encompassing many of the sentences of this science, accessible to those of understanding and comprehension. It was not present with me when I was composing this commentary, though it would have sufficed for explaining these headings and this index; but the inrush of the moment (wārid al-waqt) dictates to the writer what must be investigated of what the Shaykh indicated, and of what God opens up to people of mercy. 'And God speaks the truth, and He guides to the way.' Among this is: that 'al-ulūha', 'al-ulūhiyya', and 'al-ilāhiyya' are three terms denoting the comprehensive oneness of all the necessary perfections that are necessarily due to the essential relations and the Names of Lordship; and this is in accordance with the compositional difference occurring among their letters verbally, together with a fundamental sharing in signification—likewise also their signification of this reality is according to their ranks, in our approach (mashrab) and taste (dhawq). As for 'al-ulūha': it is a name for the intelligibility of the absolute rank belonging to the Essence of God, the Necessarily Existent, in contrast to essential servanthood (al-ʿubūda al-dhātiyya), which is a name for the intelligibility of the absolute created rank belonging to the confined world. Just as servanthood is an essential rank for the servant, intelligible [as such], likewise 'al-ulūha' is a rank for God, intelligible secretly—whether we consider it as realized in Him existentially, or we do not consider it as such [but only as] denoting the necessary rank that is active, existentiating, nothing more—it being the comprehensive oneness of all the nominal relations in respect of their intelligible aspects and their particularities, and in respect of their being, within the Essence of the Necessary Being, identical with It, not additional to It. As for 'al-ulūhiyya': it is the consideration of this rank-reality as subsisting through the Essence, ascribed to It; and its signification is a comprehensive-oneness signification between the intelligibility of the comprehensive unitary rank and the Necessary Essence, in respect of Its essential comprehensive oneness specific to God alone. As for 'al-ilāhiyya': it is the consideration of this reality as belonging to God with its judgments and effects existent, its relations, concomitants, and accidents manifest in actuality in all the Presences—according to a realizational (taḥqīqī) conventional usage. So know these distinctions among these terms, for they are subtle. Among these [points] is: that Adam, peace be upon him, is the manifest knot/locus (ṣurra) of the comprehensive human oneness of humankind; and for this reason he was named 'Adam,' derived from 'adīm al-arḍ' (the surface of the earth) and 'adīm al-wajh' (the surface of the face), he being their outward manifestation (ẓāhir). For this reason he is called by the epithet 'father of mankind,' derived from 'bashara al-wajh' (the surface/skin of the face), which is its outward manifestation directly encountered by sights and eyes. The 'face' (wajh) of anything is its comprehensive unitary reality, and the face of the human being is that which is turned-toward [others] and is the comprehensive oneness of his five manifest senses, as you know. So the perfective humanity has, relative to the form of God, the standing that the face has relative to the form of the human being; and this is realized in all the perfected Seals, as you will learn in the commentary on the Sethian Wisdom, God willing. What is specific to Adam of the perfective divine human comprehensiveness is only its outward, manifest aspect, nothing more; for he is the father of mankind—their believer and their unbeliever, their monotheist and their polytheist, their prophets and their saints. Likewise, 'al-ilāhiyya' is the manifest aspect of the comprehensive unitary Lordly rank, as distinct from 'al-ulūhiyya,' which is its hidden aspect (bāṭin), and 'al-ulūha,' which is merely the intelligibility of the rank, nothing more. And the wisdoms bestowed upon Adam, peace be upon him, occurring in the form of his condition—his entering the Garden, and the Real's bestowal of bliss upon him and his spouse therein at first, then his descent to the earth, and the public attribution to him of manifest, outward disobedience, and of the mentioned waywardness (ghawāya), and other than that—all of these are a manifest comprehensive oneness according to the perfective, summary mode. In this there is abundant room for elaboration, and there are in it many secrets and wisdoms which we shall not mention in this abridgment, since they are among the exalted secrets which the Messenger of God, may God bless him and grant him peace, did not command the Seal of the Special Muḥammadan Sainthood to write in this book, and since most understandings recoil from them due to the loftiness of their rank and glory. But we shall disclose these secrets in books composed for that purpose in due time; and in what we have mentioned there is an alerting, an allusion, and an incitement of longing. And God is the Patron of assistance and success. He, may God be pleased with him, said:

﴿فمما شهدته مما نودعه في هذا الكتاب كما حده لي رسول الله، صلى الله عليه وسلم: … حكمة إلهية في كلمة آدمية﴾

وهو هذا الباب الذي مر قولنا فيه) أي، فمن جملة ماشهدته من الذي أودعته في هذا الكتاب ( " حكمة إلهية في كلمة آدمية ." و (من) في

And this is the chapter concerning which our discourse has already passed — that is, among the totality of what I witnessed of that which I deposited in this book is 'a divine wisdom in an Adamic word.' And 'min' (of/from) in...

﴿فممّا شهدته - مما نودعه في هذا الكتاب كما حدّه لي رسول الله صلَّى الله عليه وسلَّم - حكمة إلهيّة في كلمة آدميّة ، وهو هذا الباب﴾

هذا شروع في بيان ترتيب الكتاب على ما ألَّف عليه ونظَّم فصوصه على ما اتّسق له ، بحيث يعلم منه وجه الحصر في أبوابه . وذلك لأنّ المحدّد له لما كان هو الخاتم الذي أتى بجوامع الكلم المنحصرة مواد مفرداتها وامّهات أصولها في الثمانية والعشرين . كما ستطلع على سرّه في غير هذا المجال إن شاء الله تعالى لا بدّ وأن يكون عدد أبواب هذا الكتاب على طبقها لكن لمّا كان الواحد منها ما يتعلَّق بخاتم الولاية. وذلك ممّا لا يحتمل آن التأليف إظهاره ، جعل مطويّا عنه فيه ، وكأنّه أشار إلى ذلك الاعتذار بقوله : " ولا العالم الموجود الآن " . ويمكن أن يجعل صورة جمعيّة الكتاب بإزاء ذلك الواحد ، لكن الأوّل أوفق ، فإنّ لهذه الصورة أيضا حرفا مركَّبا مستقلا كذلك بإزائها . وأمّا بيان ترتيب التأليف : فهو أنّه قد تكفّل لبيان حقيقة آدم بما أودع فيه من مبدأ فتح ظهوره إلى منتهى ختم كماله وقد بيّن أنّ ذلك منحصر في القبضتين : إحداهما هي الشاملة للعالم بأجزائه المنتهية شجرة مراقي ظهورها إلى الإنسان . والأخرى هي الشاملة للإنسان بجزئيّاته المنتهية شجرة معارج كمالها إلى الخاتم . وقد عرفت أنّ الأمر التدريجي الواقع في القوس الأوّل من الدائرة الوجوديّة واقع في القوس الثاني منها بترتيبه ، على ما اقتضاه الأمر الدوريّ والحقيقة التامة الكماليّة . فأوّل ما يجب أن يبيّن من الحكم هي الباحثة عن حقيقة العالم بجميع أجزائه عينا وعقلا إلى آدم - كما حقّقه هذا الفصّ

This is the beginning of an exposition of the arrangement of the book according to how he composed it and ordered its fuṣūṣ (bezels) according to how it was harmonized for him, such that the aspect of the delimitation (ḥaṣr) in its chapters may be known from it. That is because, since the one who determined it [i.e., the Prophet] was the Seal who brought the comprehensive words (jawāmiʿ al-kalim) whose materials of particulars and root-mothers are confined to the twenty-eight — as you will come to know its secret elsewhere, God willing — it was necessary that the number of chapters of this book correspond to it. But since one of them pertains to the Seal of Sainthood (khātam al-walāya), and that is something the time of composition could not bear to reveal, it was made hidden and folded away within it (maṭwiyyan ʿanhu). And it is as though he alluded to that apology with his words, 'nor the world as presently existing.' It is possible that the collective form of the book be made to correspond to that single [chapter], but the first [explanation] is more fitting, for this [collective] form also has, correspondingly, an independent composite letter (ḥarf murakkab mustaqill). As for the exposition of the arrangement of the composition: he has undertaken to expound the reality of Adam by means of what was deposited within him, from the beginning of the opening of his manifestation to the furthest limit of the sealing of his perfection. And he has made clear that this is confined to the two grasps: one of them comprehends the world with its parts, the tree of whose degrees of manifestation culminates in the human being (al-insān); and the other comprehends the human being with its particulars, the tree of whose ascending degrees of perfection culminates in the Seal. And you have already known that the gradual matter occurring in the first arc of the existential circle occurs in the second arc thereof in its [same] order, according to what the cyclical matter and the complete, perfective reality require. So the first of the wisdoms that must be expounded is that which investigates the reality of the world with all its parts, in entity (ʿaynan) and in intellect (ʿaqlan), down to Adam — as this fuṣṣ has verified.

﴿فمما شهدته مما نودعه في هذا الكتاب كما حده لي رسول الله صلى الله عليه وسلم حكمته إلهية في كلمة آدمية وهو هذا الباب﴾

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

الفاء في فمما لجواب الشرط المحذوف أي لما كان الأمر ما قلناه. ومن زيادة في المرفوع وجاز زيادتها في الموجب على رأي الكوفيين والأخفش وإنما اختار الزائد ليشاكل قوله مما نودعه. وما مبتدأ بمعنى الذي ومن في مما نودعه بيان له. وحكمة إلهية خبر فمعناه فالذي شهدته في هذا الإمام ونودعه في هذا الكتاب حكمة إلهية . و هذا أولى مما قاله بعض الشراح وهو قوله: حكمة مبتدأ خبره مما شهدته قدم علیه تخصيصا للنكرة وليت لي وجه لهذا الوجيه. فإن قوله حكم نكرة مخصصة بالصفة وهي قوله : إلهية في كلمة آدمية فيقع بها مبتدأ من غير احتياج إلى التقديم قوله تعالى: "وأجل مسمى عنده " 2 سورة الأنعام. قال القاضي البيضاوي وأجل نكرة خصصت بالصفة . ولذلك استغنى عن تقديم الخبر فلا يصح تعليل التقديم بتخصيص النكرة وإلا يلزم تحصيل الحاصل فلا بد للتقديم وجه آخر. فإذا إذا قلنا رجل مؤمن في الدار وسئلنا لم جعل رجل مبتدأ وحقه أن يكون معرفة قلنا قد تخصص بالصفة . وإذا قلنا في الدار رجل مؤمن وقيل لم قدم الخبر قلنا: للحصر. وأما إذا قلنا في الدار رجل وسئلنا قلنا: تخصيصا للنكرة فعلى تقدير جعله مبتدأ لا وجه للتقديم أصلا لا حصرا ولا تخصيصا. وأيضا يمكن السائل أن يقول إن الفاء وإن كانت لازمة للجملة إلا أنه لا وجه لدخولها في الخبر ههنا فإن قد شرط النحاة لجواز دخول الفاء في خبر المبتدأ. وقالوا إذا تضمن المبتدأ معنى الشرط جاز دخول الفاء في خبره ذلك . إما أن يكون اسما موصولا صلته فعل أو ظرف أو نكرة موصوفة بأحدهما تم كلامهم وأنت تعلم هل شيء من هذه الشروط ههنا . فنجيب عن الثاني بأن الشروط المذكورة لفاء خبر المبتدأ وأما الفاء الذي نحن فيه وإن دخل على الخبر لكنه ليس الخبر المبتدأ بل لربط الجملة إلى ما قبلها . وهو يقتضي صدر الكلام فايهما يقع في الصدر دخلت عليه خبرة كان أو مبتدأ فلا اختصاص له بالخبر أو المبتدأ . فدخولها هاهنا على الخبر لتقدمه على المبتدأ ولو قدم المبتدأ لدخل عليه والفاء الذي اقتضى الشروط مختص بالخبر لا يجوز دخوله على المبتدأ قدم أو أخر . وظني أن جعله خبرا مع كونه معرفة متقدمة.وحكمة مبتدأ مع كونها نكرة ولو مخصصة لعدم علمه بزيادة من: ثم حكمة نفثية في كلمة شيئية. ثم حكمة سبوحية في كلمة نوحية. ثم حكمة قدوسية في كلمة إدريسية. ثم حكمة مهيمية في كلمة إبراهيمية. ثم حكمة حقية في كلمة إسحاقية. ثم حكمة علية في كلمة إسماعيلية. ثم حكمة روحية في كلمة يعقوبية. ثم حكمة نورية في كلمة يوسفية. ثم حكمة أحدية في كلمة هودية. ثم حكمة فاتحية في كلمة صالحية. ثم حكمة قلبية في كلمة شعيبية. ثم حكمة ملكية في كلمة لوطية. ثم حكمة قدرية في كلمة عزيرية. ثم حكمة نبوية في كلمة عيسوية. ثم حكمة رحمانية في كلمة سليمانية. ثم حكمة وجودية في كلمة داودية. ثم حكمة نفسية في كلمة يونسية. ثم حكمة غيبية في كلمة أيوبية. ثم حكمة جلالية في كلمة يحياوية. ثم حكمة مالكية في كلمة زكرياوية. ثم حكمة إيناسية في كلمة إلياسية. ثم حكمة إحسانية في كلمة لقمانية. ثم حكمة إمامية في كلمة هارونية. ثم حكمة علوية في كلمة موسوية. ثم حكمة صمدية في كلمة خالدية. ثم حكمة فردية في كلمة محمدية

The fāʾ in "fa-mimmā" is for the apodosis of an elided conditional (jawāb al-sharṭ al-maḥdhūf), meaning: since the matter is as we have said. And "min" is redundant (zāʾida) in the nominative (marfūʿ) context, and its redundancy is permitted in an affirmative (mūjab) sentence according to the view of the Kufans and al-Akhfash; he chose the redundant form only to make it match his words "mimmā nūdiʿuhu." "Mā" is the subject (mubtadaʾ) in the sense of "alladhī," and "min" in "mimmā nūdiʿuhu" is an explicative clarification (bayān) of it, while "ḥikma ilāhiyya" is the predicate (khabar). So its meaning is: that which I witnessed in this Imam and which we deposit in this book is a divine wisdom. This is more fitting than what some commentators have said, namely that "ḥikma" is the subject, its predicate being "mimmā shahidtuhu," fronted before it in order to particularize the indefinite noun (takhṣīṣan li'l-nakira) - would that I had a justification for this seemingly cogent view! For his word "ḥikma" is an indefinite noun already particularized by the qualifying attribute (ṣifa), namely "ilāhiyya fī kalima ādamiyya," and thus it can stand as subject without need for fronting the predicate, as in His words, exalted is He: "wa-ajalun musammā ʿindahu" [Sūrat al-Anʿām]. Qāḍī al-Bayḍāwī said: "ajal" is an indefinite noun particularized by the qualifying attribute, and therefore dispenses with the need to front the predicate. So it is not valid to justify the fronting by particularization of the indefinite noun, for otherwise it would entail obtaining what is already obtained (a redundancy); there must be another reason for the fronting. For if we say "a believing man is in the house" and we are asked why "man" was made the subject when by right it should be definite, we say: it has been particularized by the qualifying attribute. And if we say "in the house is a believing man" and it is asked why the predicate was fronted, we say: for the sake of restriction (ḥaṣr). But if we say "in the house is a man" and we are asked, we say: for particularization of the indefinite noun. So, on the assumption that "ḥikma" is made the subject, there is no reason at all for the fronting - neither restriction nor particularization. Moreover, one could object that although the fāʾ is necessarily attached to the sentence, there is no reason for it to enter upon the predicate here, for the grammarians have stipulated conditions for the fāʾ's entering upon the predicate of a subject: they said that if the subject implies the meaning of a condition, the fāʾ may enter upon its predicate - the subject being either a relative noun (ism mawṣūl) whose relative clause (ṣila) is a verb or an adverbial phrase (ẓarf), or an indefinite noun qualified by either of these - that is the sum of their statement. And you know whether any of these conditions apply here. We respond to this by saying: the aforementioned conditions apply to the fāʾ of the predicate of a subject; as for the fāʾ with which we are concerned, although it enters upon the predicate, it is not there as the predicate of the subject, but rather to link the sentence to what precedes it. It requires standing at the head of the discourse (ṣadr al-kalām); so whichever element falls at the head, the fāʾ enters upon it, whether predicate or subject - it has no exclusive attachment to either. So its entering here upon the predicate is because of its precedence over the subject; had the subject been fronted, the fāʾ would have entered upon it instead. The fāʾ that requires special conditions is exclusively attached to the predicate and may not enter upon the subject, whether fronted or delayed. My opinion is that making "ḥikma ilāhiyya" the predicate - despite its being definite and preceding - and "ḥikma" the subject - despite being indefinite, even if particularized - stems from his lack of awareness of the redundancy of "min": Then a Nafathī (exhalative) wisdom in a Sīthī (Sethian) word. Then a Subbūḥī (glorifying) wisdom in a Nūḥī (Noahic) word. Then a Quddūsī (holy) wisdom in an Idrīsī (Enochian) word. Then a Muhaymī wisdom in an Ibrāhīmī (Abrahamic) word. Then a Ḥaqqī (real) wisdom in an Isḥāqī (Isaac's) word. Then an ʿAliyya (sublime) wisdom in an Ismāʿīlī (Ishmael's) word. Then a Rūḥiyya (spiritual) wisdom in a Yaʿqūbī (Jacob's) word. Then a Nūriyya (luminous) wisdom in a Yūsufī (Joseph's) word. Then an Aḥadiyya (unitary) wisdom in a Hūdī (Hud's) word. Then a Fātiḥiyya (opening) wisdom in a Ṣāliḥī (Salih's) word. Then a Qalbiyya (heart) wisdom in a Shuʿaybī (Shuayb's) word. Then a Malakiyya (angelic) wisdom in a Lūṭī (Lot's) word. Then a Qadariyya (power/decree) wisdom in an ʿUzayrī (Ezra's) word. Then a Nabawiyya (prophetic) wisdom in an ʿĪsawī (Jesus's) word. Then a Raḥmāniyya (merciful) wisdom in a Sulaymānī (Solomon's) word. Then a Wujūdiyya (existential) wisdom in a Dāwūdī (David's) word. Then a Nafsiyya (psychic) wisdom in a Yūnusī (Jonah's) word. Then a Ghaybiyya (unseen) wisdom in an Ayyūbī (Job's) word. Then a Jalāliyya (majestic) wisdom in a Yaḥyāwī (John's) word. Then a Mālikiyya (dominical) wisdom in a Zakariyāwī (Zachariah's) word. Then an Īnāsiyya (sociable) wisdom in an Ilyāsī (Elias's) word. Then an Iḥsāniyya (excellence) wisdom in a Luqmānī (Luqman's) word. Then an Imāmiyya (leadership) wisdom in a Hārūnī (Aaron's) word. Then an ʿUlwiyya (sublime) wisdom in a Mūsawī (Moses's) word. Then a Ṣamadiyya (eternally besought) wisdom in a Khālidī (Khalid's) word. Then a Fardiyya (singular) wisdom in a Muḥammadī (Muhammad's) word.

﴿مما شهدته مما نودعه في هذا الكتاب كما حددلي رسول الله صلي الله تعالي عليه وسلم حكمة الهية في كلمة آدميه وهو هذا الباب﴾

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

مما نودعه قولنده من بیان ایجوندر وحکمة قولی مبتدادر ومما شهدته قولی مقدم خبر بدر دیمک اواور* پس سرمده مشاهده ایتدیکم شیئلردرکه بوکتابده بزانی ایداع ایدرز رسول الله صلی الله تعالی علیه وسلم انی بکا تحدید ابتدیکی کی حکمت الهیه که کلمه آدمیه یه مخصوصه در وحکمت الهیه اولان شئ بوبا بدر* پس بوکتابده مذکور اولان فصوصدن هر برفص بر بابدن کنایه درکه مراتب انسانیه کمالیه دن هر بر مرتبه نک علومی برباب ایله ختم اولمغله وهر بربابده ذکر اولنان نبی یه متعلقه اولان علوم و معارف جمعیتنک احدیتی انده منتقشه اولمغله اندن فص ایله تعبیر اولندی* وبوحکمت الهیه ایله لقب اولندی* مع هذا سار حکم دخی الهیه در زیرا بو حکمت که بو بابدر جمعیت الهیه یی مشتمله در یعنی جمعیت اسماء الهیه صور تنک ظهورن واحکام وآثارن بیان ایدر وبو حکمت جامعهنک اولی آدمدر که آنک سببیله بوحکمت ظاهره اولدی* پس انکیجون بوحکمت الهیه کله آدمیه به مختصه قلندی وسار وجوهک ذکری فصک اولنده سبق ابتدی)

In his words 'mimmā nūdiʿuhu' the min is explicative, and his word 'ḥikma' is the subject, and his words 'mimmā shahidtuhu' are an advanced predicate, so to speak. So [the meaning is]: among the things I witnessed in my secret, which we deposit in this book as the Messenger of God (God Most High bless him and grant him peace) delimited it for me, is a divine wisdom (ḥikma) which is particular to the Adamic word; and the thing that is the divine wisdom is this chapter. So each bezel (faṣṣ) of the bezels mentioned in this book alludes to a chapter; since the sciences of each martaba (level) of the perfect human levels are sealed with a chapter, and since the aḥadiyya (unity) of the jamʿiyya (comprehensiveness) of the sciences and gnoses connected to the prophet mentioned in each chapter is engraved in it, it was expressed by 'bezel'. And this [one] was entitled 'divine wisdom'; nonetheless the other wisdoms are also divine; for this wisdom, which is this chapter, comprises the divine jamʿiyya, that is, it explains the ẓuhūr (manifestation) of the form of the jamʿiyya of the divine names, and its rulings and traces; and the first of this comprehensive wisdom is Adam, by reason of whom this wisdom became manifest. So for that reason this divine wisdom was made particular to the Adamic word; and the mention of the other aspects preceded at the beginning of the chapter.)

﴿مما نودعه﴾

بيان (لما). فقوله: (حكمة) مبتداء، خبره: (مما شهدته). قدم عليه تخصيصا للنكرة. ثم يتلوه (الفص الشيثي) وهكذا إلى آخر الفصوص. وسنذكر سبب تخصيص كل حكمة بكلمة منسوبة إليها في مواضعها، إنشاء الله تعالى. (ثم، حكمة نفثية في كلمة شيثية. ثم، حكمة سبوحية في كلمة نوحية ثم، حكمة قدوسية في كلمة إدريسية ثم، حكمة مهيمية في كلمة إبراهيمية ثم، حكمة حقية في كلمة إسحاقية ثم، حكمة علية في كلمة إسماعيلية ثم، حكمة روحية في كلمة يعقوبية ثم، حكمة نورية في كلمة يوسفية ثم، حكمة أحدية في كلمة هودية ثم، حكمة فاتحية في كلمة صالحية ثم، حكمة قلبية في كلمة شعيبية ثم، حكمة ملكية في كلمة لوطية ثم، حكمة قدرية في كلمة عزيرية ثم، حكمة نبوية في كلمة عيسوية ثم، حكمة رحمانية في كلمة سليمانية ثم، حكمة وجودية في كلمة داودية ثم، حكمة نفسية في كلمة يونسية ثم، حكمة غيبية في كلمة أيوبية ثم، حكمة جلالية في كلمة يحيوية ثم، حكمة مالكية في كلمة زكرياوية ثم، حكمة إيناسية في كلمة إلياسية ثم، حكمة إحسانية في كلمة لقمانية ثم، حكمة إمامية في كلمة هارونية ثم، حكمة علوية في كلمة موسوية ثم، حكمة صمدية في كلمة خالدية ثم، حكمة فردية في كلمة محمدية) وسنذكر سبب تخصيص كلمة (حكمة) بـ (اكلمة) منسوبة إليها في مواضعها، إنشاء الله تعالى

is an explication (bayān) of 'what' (mā). Thus his statement 'wisdom' (ḥikma) is the subject (mubtadaʾ), whose predicate (khabar) is 'of what I witnessed' — the latter being placed before it in order to particularize the indefinite [noun]. Then follows 'the Sethian Bezel' (al-Faṣṣ al-Shīthī), and so on to the end of the bezels. And we shall mention the reason for the particularization of each wisdom by the word ascribed to it, in its [proper] place, God willing. [Then, a wisdom of exhalation (nafthiyya) in a Sethian word. Then, a wisdom of glorification (subbūḥiyya) in a Noahic word. Then, a wisdom of holiness (quddūsiyya) in an Idrisian word. Then, an overwhelming wisdom (mahīmiyya) in an Abrahamic word. Then, a wisdom of truth (ḥaqqiyya) in an Isaacian word. Then, a sublime wisdom (ʿaliyya) in an Ishmaelian word. Then, a spiritual wisdom (rūḥiyya) in a Jacobian word. Then, a luminous wisdom (nūriyya) in a Josephan word. Then, a wisdom of oneness (aḥadiyya) in a Hudian word. Then, an opening wisdom (fātiḥiyya) in a Ṣāliḥian word. Then, a wisdom of the heart (qalbiyya) in a Shuʿaybian word. Then, a wisdom of dominion (mulkiyya) in a Lotian word. Then, a wisdom of power (qadariyya) in an ʿUzayrian word. Then, a prophetic wisdom (nabawiyya) in a Jesusian word. Then, a merciful wisdom (raḥmāniyya) in a Solomonic word. Then, an existential wisdom (wujūdiyya) in a Davidic word. Then, a wisdom of the soul (nafsiyya) in a Jonahan word. Then, a wisdom of the unseen (ghaybiyya) in a Jobian word. Then, a wisdom of majesty (jalāliyya) in a Yaḥyāwī word. Then, a wisdom of sovereignty (mālikiyya) in a Zachariahan word. Then, a wisdom of intimacy (īnāsiyya) in an Eliasian word. Then, a wisdom of excellence (iḥsāniyya) in a Luqmānian word. Then, a wisdom of leadership (imāmiyya) in an Aaronic word. Then, a sublime wisdom (ʿalawiyya) in a Mosaic word. Then, a wisdom of self-sufficiency (ṣamadiyya) in a Khālidian word. Then, a wisdom of singularity (fardiyya) in a Muhammadan word.] And we shall mention the reason for the particularization of the word 'wisdom' by the [specific] word ascribed to it, in its [proper] place, God willing.

﴿كما حده لي رسول الله﴾

و في أكثر نسخ شرح القيصري ما حده لی بدون الكاف. فيكون بدلا مما نودعه وهو هذا الباب . حكمة إلهية في كلمة آدمية وهي هذا الباب . ثم حكمة نفثية في كلمة شيئية. ثم حكمة سبوحية في كلمة نوحية . ثم حكمة قدوسية في كلمة إدريسية . ثم حكمة مهيمية في كلمة إبراهيمية . ثم حكمة خفية في كلمة إسحاقية. ثم حكمة علية في كلمة إسماعيلية . ثم حكمة روحية في كلمة يعقوبية . ثم حكمة نورية في كلمة يوسفية . ثم حكمة أحدية في كلمة هودية . ثم حكمة فتوحية في كلمة صالحية . ثم حكمة قلبية في كلمة شعيبية . ثم حكمة ملكية في كلمة لوطية . ثم حكمة قدرية في كلمة عزيرية . ثم حكمة نبوية في كلمة عيسوية . ثم حكمة رحمانية في كلمة سليمانية . ثم حكمة وجودية في كلمة داودية . ثم حكمة نفسية في كلمة يونسية . ثم حكمة غيبية في كلمة أيوبية . ثم حكمة جلالية في كلمة يحيوية . ثم حكمة مالكية في كلمة زكریاوية . ثم حكمة إيناسية في كلمة إلياسية . ثم حكمة إحسانية في كلمة لقمانية . ثم حكمة إمامية في كلمة هارونية . ثم حكمة علوية في كلمة موسوية . ثم حكمة صمدية في كلمة خالدية . ثم حكمة فردية في كلمة محمدية

— in most copies of Qayṣarī's commentary it reads "what was determined for me" without the kāf ["as"]; in that case it functions as a substitute (badal) for "what We deposit," namely, this very chapter: a Divine Wisdom in an Adamic Word, and it is this very chapter. Then a Wisdom of Exhalation (nafthiyya) in a Sethian Word. Then a Wisdom of All-Glory (subbūḥiyya) in a Noahic Word. Then a Wisdom of Holiness (quddūsiyya) in an Idrisian Word. Then a Wisdom of Dominion (muhayminiyya) in an Abrahamic Word. Then a Hidden Wisdom (khafiyya) in an Isaacian Word. Then a Sublime Wisdom (ʿaliyya) in an Ishmaelian Word. Then a Spiritual Wisdom (rūḥiyya) in a Jacobian Word. Then a Luminous Wisdom (nūriyya) in a Josephan Word. Then a Unitary Wisdom (aḥadiyya) in a Hudian Word. Then a Wisdom of Conquest (futūḥiyya) in a Ṣāliḥian Word. Then a Wisdom of the Heart (qalbiyya) in a Shuʿaybian Word. Then a Sovereign Wisdom (mulkiyya) in a Lotian Word. Then a Wisdom of Decree (qadariyya) in an ʿUzayrian Word. Then a Prophetic Wisdom (nabawiyya) in a Jesusian Word. Then a Merciful Wisdom (raḥmāniyya) in a Solomonic Word. Then an Existential Wisdom (wujūdiyya) in a Davidic Word. Then a Wisdom of the Breath (nafasiyya) in a Jonahan Word. Then a Wisdom of the Unseen (ghaybiyya) in a Jobian Word. Then a Wisdom of Majesty (jalāliyya) in a Johannine Word. Then a Possessive Wisdom (mālikiyya) in a Zachariahan Word. Then a Wisdom of Intimacy (ināsiyya) in an Eliasian Word. Then a Wisdom of Excellence (iḥsāniyya) in a Luqmānian Word. Then a Wisdom of Leadership (imāmiyya) in an Aaronic Word. Then a Wisdom of Elevation (ʿulawiyya) in a Mosaic Word. Then a Wisdom of Eternal Refuge (ṣamadiyya) in a Khālidian Word. Then a Singular Wisdom (fardiyya) in a Muḥammadan Word.

﴿فصّ حكمة إلهية في كلمة آدميّة﴾

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

قد سبق الكلام في الفصّ والحكمة ، وأمّا اختصاصها بآدم فهو أنّ كلّ واحدة من " الحكمة " و "الكلمة " حقيقة ظاهر الأحدية الجمعية الكمالية الكلَّية في مرتبتي الفاعل والقابل .فالحكمة الإلهية ظاهرية أحدية جمع الحكم الكمالية الأسمائية الكلَّية في الحقائق العقلية المؤثّرة.والكلمة الآدمية ظاهرية جمع المظهريات الجمعية الكمالية الإنسانية البشرية فإنّه أبو البشر ، والبشر منسوبون موصوفون ببنوّته وهو منعوت بأبوّتهم ، وكلَّهم أولاده ، وجميع هذه الأشخاص البشرية صور تفصيل بشريّته وآدميّته .وهو أحديّة جمعهم قبل التفصيل إذ للأحدية الجمعية الكمالية مرتبتان إحداهما قبل التفصيل لكون كلّ كثرة مسبوقة بواحد هي فيه بالقوّة ، هو يذكَّر قوله تعالى :"وَإِذْ أَخَذَ رَبُّكَ من بَنِي آدَمَ من ظُهُورِهِمْ ذُرِّيَّتَهُمْ وَأَشْهَدَهُمْ عَلى أَنْفُسِهِمْ " آية 172 سورة الأعراف.فإنّه لسان من ألسنة شهود المفصّل في المجمل مفصّلا ، ليس كشهود العالم من الخلق في النواة الواحدة النخيل الكامنة الكائنة فيها بالقوّة فإنّه شهود المفصّل في المجمل مجملا لا مفصّلا .وشهود المفصّل في المجمل مفصّلا يختصّ بالحقّ وبمن شاء الحقّ أن يشهد من الكمّل ، وهو خاتم الأولياء وخاتم الأنبياء وورثتهما ، فافهم .فكما أنّ الإلهية في حقائق الأسماء عينها آخرا ، والأسماء فيها عين الإلهية كذلك أوّلا قبل التفصيل الوجودي وبعده هو فيهم هم ، كما قال تعالى : " خَلَقَكُمْ من نَفْسٍ واحِدَةٍ " آية 1 سورة النساء.وقد ذكر سرّ أحدية الجمع في مواضع من هذا الشرح على ما سيأتيك في شرح الفصّ الشيثي إن شاء الله تعالى .قال الشيخ رضي الله عنه

The discussion of the bezel (faṣṣ) and wisdom (ḥikma) has already preceded. As for its specification to Adam, it is that each one of "Wisdom" and "Word" is the manifest reality of the perfective universal comprehensive oneness (al-aḥadiyya al-jamʿiyya) in the two levels of agent and receiver. Thus the Divine Wisdom is the manifestation (ẓāhiriyya) of the comprehensive oneness of the perfective universal nominal wisdoms in the effective intelligible realities. And the Adamic Word is the manifestation of the comprehensive perfective human loci-of-manifestation (maẕhariyyāt) of humankind, for he is the father of mankind (abū al-bashar), and mankind is attributed and described by sonship to him, while he is characterized by their fatherhood; and all of them are his children, and all these human individuals are forms of the differentiation (tafṣīl) of his humanity and his Adamicity. And he is the comprehensive oneness of them prior to differentiation, since the perfective comprehensive oneness has two levels: one of them is prior to differentiation, since every multiplicity is preceded by a unity in which it exists potentially (bi'l-quwwa); this recalls the saying of the Exalted: "And when your Lord took from the children of Adam, from their loins, their descendants, and made them testify concerning themselves" (Qur'an 7:172). For this is one tongue among the tongues of witnessing the differentiated within the undifferentiated in a differentiated manner, unlike the witnessing of the world of creation in the single date-pit—the palm-tree latent and existing within it potentially—for that is a witnessing of the differentiated within the undifferentiated in an undifferentiated manner, not a differentiated one. And the witnessing of the differentiated within the undifferentiated in a differentiated manner is specific to the Real and to whomever among the perfected ones (al-kummal) the Real wills to grant such witnessing—namely the Seal of the Saints and the Seal of the Prophets and their heirs. So understand. For just as Divinity (al-ilāhiyya) is identical with the realities of the Names in the end, and the Names are identical with Divinity within it, likewise at first, before existential differentiation and after it: He is in them, they are Him, as the Exalted said: "He created you from a single soul" (Qur'an 4:1). He has already mentioned the secret of the comprehensive oneness in several places in this commentary, as will come to you in the commentary on the Sethian bezel, God willing. The Shaykh, may God be pleased with him, said:

﴿في كلمة آدمية﴾

ظرف للحكمة الإلهية فيكون المعنى فأول ما ألقاه المالك على العبد خلاصة العلوم الإلهية الحاصلة في كلمة آدمية . فظهر لك أن المراد بالفص ههنا بمعنى الخلاصة وإنما قدم ببان هذا النص علی تعداد حكمه مع أن دأب المصنفين عكسه تعظيما لشأنه لاشتماله على جميع ما يشتمل عليه الفصوص المذكورة في الكتاب مع زيادة . فكأنه يستحق أن يكون كتابة مستقلا مقابلا لسائر الحكم

is a locus (ẓarf) for the divine wisdom, so the meaning becomes: the first thing the Owner (al-mālik) cast upon the servant was the quintessence (khulāṣa) of the divine sciences occurring in an Adamic word. Thus it becomes clear to you that what is meant by "fuṣṣ" here is in the sense of "quintessence." This exposition of the text was placed before the enumeration of the wisdoms - though the custom of authors is the opposite - in exaltation of its rank, because it encompasses everything that the other fuṣūṣ mentioned in the book encompass, with an increase. Thus it deserves, as it were, to be an independent book standing opposite all the other wisdoms.

﴿ثم حكمة نفثية في كلمة شيثية﴾

قال العبد : اعلم :أنّ الترتيب الواقع في هذا الفهرست ، إنّما هو ترتيب رتبي عيني ، وتأخّر وتقدّم وجودي عيني بين هذه الحكم بموجب المناسبة الرتبية .وفصّ كل حكمة إنّما هو قلب ذلك النبيّ الكامل الذي أسندت تلك الحكمة إلى كلمتها الخصيصة بها ، والحكم نقوش العلوم الخاصّة بالأحكام التي أمر النبي أمّته بها ، وظهرت فيهم على الوجه الذي تقتضي تلك الحضرة ، ولكن ذكرها هاهنا من حيث الحضرة الأحدية الجمعية الكمالية الخصيصة بالمرتبة الختميّة المحمدية في كل حضرة ، فافهم .و « النفث » لغة نوع من النفخ ، وهو إرسال النفس من مخرج حرف الثاء مضموما إرسالا رخوا ، والنفث مخصوص بأهل علم الروحانية والنيرنج والعزائم والرقى شرعيّها وحكمتيّها .وهو بثّ الروحانية وبسطها في النفس على ما ينطوي عليه الباطن من العزائم . قال النبي صلَّى الله عليه وسلَّم : " إنّ روح القدس نفث في روعي أنّ نفسا لن تموت ، حتى تستكمل رزقها " .ولمّا كانت الحكمة الجمعية الأحدية المبدئية الخصيصة بحضرة الألوهية قد كملت بآدم ، وتليه في المرتبة مرتبة الفيض الجودي والوهب الجودي بالنفس الرحماني .وهذه المرتبة الوهبية مخصوصة بالكلمة الشيثية ، فإنّه أوّل إنسان نزلت عليه العلوم الوهبية الدينية ، فنزلت عليه علوم الروحانيات ، والملائكة الخصيصة بالتسخير والتصريف والتصرّف في الأكوان بالأسماء والحروف والكلمات والآيات وما شاكل ذلك. فلهذه المناسبة الأصلية ، ذكر رضي الله عنه حكمة النفث بعد الحكمة الإلهية ، وأضافها إلى شيث عليه السّلام كما أضاف الحكمة الأولى إلى آدم .و « شيث » في اللغة العبرانية هو الهبة ، وكان أوّل من وهبه الله آدم بعد تفجّعه على فقد هابيل ، فعوّض الله له عن هابيل شيثا ، وسيرد في داخل الفصّ تتمّة البحث .قال رضي الله عنه

The servant said: Know that the ordering occurring in this index is a rank-based, concrete ordering, and a concrete existential precedence and posteriority among these wisdoms in accordance with rank-correspondence. And the bezel of each wisdom is simply the heart of that perfect prophet to whose word that wisdom, specific to it, is ascribed. The wisdoms are the inscriptions of the sciences specific to the rulings which the prophet commanded his community to observe, and which manifested in them according to the mode required by that Presence—but they are mentioned here in respect of the perfective comprehensive unitary Presence specific to the Muḥammadan Sealing rank within every Presence. So understand. 'Nafth' (breathing-forth) is, linguistically, a kind of blowing; it is the release of the breath from the point of articulation of the letter thāʾ, with the lips rounded, in a soft release. Nafth is specific to those versed in the science of spiritual powers, talismanic operations, incantations, and charms, whether of the licit-legal type or the wisdom-based type. It is the diffusion of spiritual power and its extension into the breath, according to what the inward [state] contains of intentions. The Prophet, may God bless him and grant him peace, said: 'The Holy Spirit breathed into my innermost being (rūʿ) that no soul shall die until it has completed its [allotted] provision.' Since the comprehensive unitary originative wisdom specific to the Presence of Godhood was completed in Adam, the rank following it is the rank of the effusion of bounty (fayḍ jūdī) and the bestowal of bounty by the Breath of the All-Merciful (al-nafas al-raḥmānī). This bestowal-rank is specific to the Sethian Word, for he was the first human being upon whom the bestowed religious sciences descended; there descended upon him the sciences of the spiritual powers and the angels specific to subjugation, disposition, and control over existent things by means of Names, letters, words, verses, and the like. For this fundamental correspondence, he, may God be pleased with him, mentioned the Wisdom of Breathing-forth after the Divine Wisdom, and ascribed it to Seth, peace be upon him, just as he ascribed the first wisdom to Adam. 'Sheth' (Seth) in the Hebrew language means 'the gift.' He was the first whom God bestowed upon Adam after his grief over the loss of Abel; God compensated him for Abel with Seth. The completion of this discussion will come within the bezel [itself]. He, may God be pleased with him, said:

﴿ثمّ حكمة نفثيّة في كلمة شيثيّة﴾

لأنّها كاشفة عن سر انبثاث الفيض الذاتي وانبساط النفس الرحماني على قوالب القوابل بحسبها ، وهو أوّل ما يترتّب على المرتبة الأحديّة الجمعيّة

because it discloses the secret of the diffusion of the essential effusion (fayḍ dhātī) and the spreading-out of the Breath of the All-Merciful (al-nafas al-raḥmānī) over the molds of the receptacles (qawālib al-qawābil) according to them, and this is the first thing that follows upon the all-comprehensive unitary rank (al-martaba al-aḥadiyya al-jamʿiyya).

﴿ثم حكمة نفثية في كلمة شيثية﴾

اند نصکره حکمت نفثیه درکه کلمهٔ شیشه ده منفوثه درنفت نفس واحـدک ارسال وانبثاثندن عبار تدر* النفث بالفاء الموحدة والثاء المثلثة ارسال النفس بالفتح وهو مع ریقه کما یفعل اصحاب العزایم والرقی وبونده ماهیات قابله اوزره منبسط اولان نفس رحمانیدن عبارتدر وعلوم وهبیه وعطایای الهیه نک شیثک روع وقلبنه القادن کنایه در یعنی کسب وتعملسز اولان علوم وهبیه وعطا یای الهیه کلمهٔ شیثیه ده متحقه در زیرا شیث لغت عبرانیه ده عطاء الله دیمکدر زیرا آدم هابلک فقدی قتنده اکا حاصل اولان توجعی تسکین انکیجون حضرت وهابدن بر موهبه طلب ایتدی* پس حق تعالی موهبت محضه دن شیئی اکا اعطا ابتدی* پس حکمت نقشیه کلمه شیثیه به انکیجون مختصه اولدی زیرا فیاضیت ایله موصوفه اولان مصدریتدن عطیات الهیه علومی اولاشیث علیه السلامه حاصله اولدی وعلوم وهبیه لدنیه ایله وعلوم روحانیات ایله ملائکه علومی که اکوانده اسما وحروف وکلمات وآیات ایله تسخیر وتصریف وتصرفه حصیصه دراولا انک اوزره نزول ایلدی* وکندی وجودی دخی مرتبه مفیضیتدن نفس واحـــد رحمانک انبثاث وانبساطندن حاصله اولدی* پس شیث علیه السلامک قلبی فصنده منتقشه اولان علوم وهبیه الهیه یه وعطا یای ذاتیه یه وانک سائر حکم ومعارفنه واذواق وکمالاتنه بوفص طابع کبیدر انکیجون شیخ رضی الله تعالی عنه بوفصده که یو بابدر نفس رحمانی انبساطیله حاصله اولان ماهیات الهیه وعطایای ذاتیه یی بیان ابتدی* پس وقتاکیم حق تعالی من حیث صرافة ذاته واطلاقه مبدأیتله وصف اولنمیوب برشیئه دخی مصدر واقع اولمدیسه ومراتب متعقله نک اولی مرتبه سی جمیع تعیناتی جامع اولوب احدیث جمع صاحبی اولان تعین اول مرتبه سی اولدیسه واول مرتبه انسان حقیقی به خصیصه اولدیسه که والداکبر اولان آدم اول مرتبه نک صورتیدر واول مرتبه آدم ایله ختم اولدیسه پس انک تلوی اولان مرتبه که نفس رحمانینک ماهیات قابله اوزره انبساطی وافا ضة وجود ایتمک مرتبه سیدر فیاضیت ایله موصوفه اولان مرتبه مصدریت اولدی ومرتبه مفیضتندن مولو داول اولوب مصدریت اولی مظهری اولان شیثک حکمتی حکمت آدمیه نک تلوی اولدی

After that is the inbreathing wisdom (ḥikma nafthiyya), which is breathed into the Sethian word. Nafth consists in the sending forth and diffusing of the single breath (nafas wāḥid). 'Al-nafth, with the one-dotted fāʾ and the three-dotted thāʾ, is the sending forth of breath (nafas, with fatḥa), and it is with a little saliva, as the masters of incantations and charms do.' Here it denotes the Breath of the All-Merciful (nafas raḥmānī) spread out over the receptive quiddities (māhiyyāt qābila), and it is an allusion to the casting of the bestowed sciences (ʿulūm wahbiyya) and divine gifts into Seth's mind and heart; that is, the bestowed sciences and divine gifts, which are without acquisition and effort, are realized in the Sethian word; for Seth in the Hebrew language means 'gift of God'; for Adam, at the loss of Abel, sought a gift from the ḥaḍra (presence) of the Bestower (al-Wahhāb) to soothe the grief that had befallen him. So God Most High gave him Seth out of pure bestowal. So for that reason the inbreathing wisdom was made particular to the Sethian word; for from the maṣdariyya (source-ness) qualified by fayyāḍiyya (effusiveness), the sciences of the divine gifts came first to Seth (upon him be peace), and the bestowed ladunī sciences, and, together with the sciences of the spiritual beings, the sciences of the angels, which are particular to subjugation, disposal and governance in the engendered beings by means of names, letters, words and verses, descended first upon him. And his own wujūd (being) also came about from the diffusion and spreading-out of the single breath of the All-Merciful, from the martaba (level) of mufīḍiyya (being the effuser). So this bezel is like a seal for the bestowed divine sciences and essential gifts engraved in the bezel of Seth's (upon him be peace) heart, and for his other wisdoms and gnoses and tastes and perfections. For that reason the Shaykh (may God Most High be pleased with him), in this bezel, which is this chapter, explained the divine quiddities and essential gifts that come about through the spreading of the Breath of the All-Merciful. So, since the Real Most High, in respect of the pureness of His essence and His absoluteness, is not described by principle-ness (mabdaʾiyya) and has not become the source of anything, and the first level of the intelligible levels is the level of the first taʿayyun (determination), which comprises all determinations and is the possessor of the aḥadiyya (unity) of jamʿ (gathering), and that level is particular to the true human, of which level Adam, the greatest father, is the form, and that level is sealed with Adam, then the level following it, which is the level of the spreading of the Breath of the All-Merciful over the receptive quiddities and of the effusing of being, became the level of source-ness qualified by effusiveness; and the wisdom of Seth, who is the first born from the level of effusing and the maẓhar (locus of manifestation) of the first source-ness, became the successor of the Adamic wisdom.

﴿ثم حكمة سبّوحية في كلمة نوحيّة.﴾

قال العبد أيّده الله به : أمّا وجه إضافة هذه الحكمة إلى الحضرة السبّوحية فهو أنّ الغالب على الدعوة النوحية التنزيه والتقديس على ما سيجيء في شرح المتن .وأولى تعيّن من المراتب الأسمائية بعد تعيّن المرتبة الإلهية هي مراتب أسماء التنزيه والإطلاق والتقديس ، ثم تتعين النسب الثبوتية .وبعد تعين مرتبة الفيض والنفث ، إنّما وجد أوّلا عالم الأرواح والعقول والمجرّدات التي لها من معرفة الحق قسم التنزيه والتسبيح والتقديس ، ولهذا كان الحكمة الثالثةفالأوّل حكم الجمعوالثاني مرتبة الفيض والوهبوالثالث إيجاد عالم التنزيه والتقديس .ولأنّ الغالب على أمّة نوح عليه السّلام الأمور الظاهرة وعبادة أنواع الأصنام ، وجب أن تكون من الله دعوة نبيّهم إلى التنزيه والتطهير عن التحديد والتجسيم تعليما أنّ ما يعبدون لا يصلح للعبادة .ولهذا نزلت هذه الحكمة على نوح ، وقلبه عليه السّلام محلّ نقش هذه الحكمة ، فهذا ما أردنا من تفسير قوله : فصّ حكمة سبّوحية في كلمة نوحية .قال رضي الله عنه

The servant, may God assist him, said: As for the reason for ascribing this wisdom to the Presence of Transcendent Glorification, it is that what predominates in the Noahic call is transcendence (tanzīh) and sanctification (taqdīs), as will be explained in the commentary on the text. The first entification among the nominal ranks, after the entification of the Divine rank, is [that of] the ranks of the Names of transcendence, absoluteness, and sanctification; then the affirmative relations become entified. And after the entification of the rank of Effusion and Breathing-forth, there first came into existence the world of spirits, intellects, and immaterial beings, whose portion of the knowledge of the Real is that of transcendence, glorification, and sanctification. This is why [this] was the third wisdom: The first is the wisdom of Gathering (jamʿ); the second is the rank of Effusion and Bestowal; and the third is the bringing-into-existence of the world of transcendence and sanctification. And because what predominated among the community of Noah, peace be upon him, were outward matters and the worship of various idols, it was necessary that God's call through their prophet be to transcendence and purification from delimitation and corporealization—teaching that what they worshipped was not fit for worship. For this reason this wisdom descended upon Noah, and his heart, peace be upon him, is the locus of inscription of this wisdom. This is what we intended by way of explaining his saying: 'Bezel of a Wisdom of Transcendent Glorification in a Noahic Word.' He, may God be pleased with him, said:

﴿ثمّ حكمة سبّوحيّة في كلمة نوحيّة﴾

لأنّها كاشفة عن سرّ ما للملإ الأعلى والمبادئ المجرّدة ، من المعاني التنزيهيّة

because it discloses the secret of what belongs to the Supernal Assembly (al-malaʾ al-aʿlā) and the abstracted principles, of transcendent meanings (al-maʿānī al-tanzīhiyya).

﴿ثم حكمة سبو حية في كلمة نوحية﴾

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

اند نصکره حکمت سبوحیه در که کلمه نوحیه ده متحققه در وحکمت نفثیه حکمت سبوحیه ایله ارداف اولندی زیرا ذکر اولندیغی کبی مراتب الهیه نک أولکی مرتبه سیکه انکله مبدأیت حقک اولیتی ثابته اولدی که مرتبه احدیت جمعدر واند نصکره صفت فیاضیت ومصدر یتدرکه فیض وجودی ووهب وجودی مرتبه سیدر* یس فیض الهی ذاتیه قوابلنک اولی عالم اروا حدرکه انار وسایطدن مکتسبه اولان ترکیب ونقایصدن وکثرت امکانیه دن طهارت ونزاهت ایله جمیع موجوداتدن اتمدر ووحدانیت حقه بونلرک نسبتاری ساردن دخی (احکمدر) احکمدر معرفت حقدن انلرک حظی تسبیح وتقدیس وتنزیه در وجناب حقه انلرک ارتباطی بووجه ایله در* پس احکام امکانیه دن انلرک تجر داری حیثیتله آدمی ذم ایدوب نقایض ایله وصف ایتدیلر* پس بوندن اوتری کمالات الهیه دن ادراک ایتدیلر* الاحضرت وحدانیته ارتبا طلری نسبتلرندن استفاده ایتد کاری قدر وقبول ابتدکاری فیض وجودی بونلرده احکام امکانیه کثرتنک اکثری ایله منصبغ دکلدراحکام امکانیه دن انلرک تجر دی حیثیتیله آدمی ذم ایدوب نقایض ایله انسانی وصف ایتدیلر* پس بونلرک علی معرفت حقه مقصور اولدی کثرت وترکیبدن حقک تجردی ونزاهت حیثیتیله صفت افتقاری متضمن اولدقلرندن اوتری* پس ارواح صفت تنزیه ایله ظاهره اواوب منصبغه اولدی* پس وقتاکیم نوح علیه السلام مرسلینک اولی اولدیسه واحکام رسالتک اولکی حکمی رسولک امتندن توحید حقی طلب اتمسیدر وشریک ومثل ومناز عدن انک تنزیهیدر» پس نوح علیه السلامک اوزرینه صفت تنزیهیه غالبه اولدی* زیرا مبدأ ظهور رسا لندر وحکم رسالتی قابل وتو حیدایله حقی مطالب اولنلرک اولیدر* پس نوحده ارواح علمینک اولیتی وفیض الهی وجدا نینک اولنی قابله اولان وصفلری ظاهره اولدی* پس آنک اوزره حال غیرت وقومنه غضب غالب اولدی عبادت اصنامه انلرک انهماکلرن مشاهده ایتد کده حتی کمال غیرتندن قومنی ظلم ونقایضه نسبت ابتدکد نصکره هلاک ایله انلره دعا ایتدی زیرا اسماء الهیه آدم ایله متحققه اولدی وصورت الهیه انکله ظاهره اولدی بعده اعیان قابله حسبیله اسماء الهیه دخی افاضه وجود ایدوب. اسماء اعیانده تکثر وتعدد ظهور ایتمکله وشیثدن نوح علیهما السلامک زمانه کلنجه زمان فترت متطاوله وعهد نبوت بعید، اولمغله نوحک قومی اسماء متعدده یی اجسام 1 ظن ایدوب انلرک صوری اوزره ود وسواع ویغوث ویعوق ونسرایله تسمیه اولنان اصنامی احداث ایدوب انلرک عبادتنه مکب اولدیلر واسماء متکثره احداث ایتدکاری الهیه متعدده عبادتنه عکوفلریله وحدت حقدن محتجب اولدیلر + پس حقی سبحه ونقایصدن منزهه اولان ملائکهنک صفت تنزیهی نوح علیه السلامده غالبه اولمغله حکمت سبوحیه کلمه نوحیه یه مقارن قلندی وحکمت شیثیه دخی حکمت سبوحیه ایله ارداف اولندی زیرا فیض وجودی مرتبه سند نصکره اولامتعین اولان ارواح مجراد تدرکه معرفت حقدن انلرک* ل* حظی تسبیح وتقد یسدر* پس اولکی حکم حکم جعدر وبعده مرتبه فیض وجوددر وبعده مرتبه علم تقدیسدر* پس بوقصده حقک تنزیهی احکامی دخی بوندن اوتری ایراد اولدی)

Then [comes] the ḥikma subbūḥiyya (wisdom of glorification), which is realized in the Noahic word. The ḥikma nafthiyya (wisdom of breathing-forth) was followed by the ḥikma subbūḥiyya. This is because, as has been mentioned, the first martaba (level) of the divine levels, through which the firstness of the Real's being the origin (mabdaʾiyya) was established, is the level of aḥadiyyat al-jamʿ (unity of all-comprehensiveness). After that [comes] the attribute of fayyāḍiyya (being the effuser) and maṣdariyya (being the source), which is the level of the fayḍ wujūdī (effusion of being) and the bestowal of wujūd (being). So the first of the receptacles of the essential divine fayḍ (effusion) is the ʿālam (world) of spirits. Through [their] purity and freedom from composition, from the deficiencies acquired from intermediaries, and from contingent multiplicity, they are the most complete of all existents. Their relation to the waḥdāniyya (oneness) of the Real is also firmer than [that of] the others. Their share of the knowledge of the Real is tasbīḥ (glorification), taqdīs (sanctification) and tanzīh (declaring [Him] transcendent), and their connection to the Real is in this respect. Hence, in respect of their being stripped of the properties of contingency, they blamed Adam and described [him] with deficiencies. So for this reason they perceived of the divine perfections [only] as much as they drew from the relations of their connection to the ḥaḍra (presence) of oneness. The effusion of being which they received is not, in them, dyed with most of the multiplicity of the properties of contingency. In respect of their being stripped of the properties of contingency, they blamed Adam and described the human being with deficiencies. So their knowledge was restricted to knowledge of the Real in respect of the Real's being stripped and free of multiplicity and composition, because they contain the attribute of iftiqār (need). Thus the spirits became manifest with the attribute of tanzīh and dyed with it. So since Noah (peace be upon him) was the first of the messengers, and the first of the rulings of messengership is the messenger's demanding of his community the tawḥīd (affirmation of the unity) of the Real and declaring Him free of partner, likeness and rival, the attribute of tanzīh prevailed over Noah (peace be upon him). For he is the starting point of the ẓuhūr (manifestation) of messengership, and the first of those who receive the rule of messengership and call for [acknowledgement of] the Real through tawḥīd. So there became manifest in Noah the firstness of the knowledge of the spirits and their attributes of being the first receivers of the divine […] effusion. Hence the state of ghayra (jealous zeal) and anger toward his people prevailed over him when he witnessed their absorption in the worship of idols. So great was this that, out of the perfection of his zeal, after attributing wrongdoing and deficiencies to his people, he prayed for their destruction. For the divine names were realized through Adam, and the divine form became manifest through him. Then the divine names too effused wujūd according to the receptive aʿyān (entities). Multiplicity and plurality appeared in the names within the entities. From Seth to the time of Noah (peace be upon them both) the period of fatra (interruption [of prophecy]) was prolonged and the age of prophecy was remote. So the people of Noah supposed the multiple names to be bodies [1]. In their forms they fashioned the idols named Wadd, Suwāʿ, Yaghūth, Yaʿūq and Nasr, and devoted themselves to worshipping them. Through their devotion to worshipping the multiple gods which they had fashioned [from] the multiplied names, they became veiled from the waḥda (unity) of the Real. So, because the attribute of tanzīh of the angels, who glorify the Real and are free of deficiencies, prevailed in Noah (peace be upon him), the ḥikma subbūḥiyya was joined to the Noahic word. The Shīthian wisdom was followed by the ḥikma subbūḥiyya because what is first determined after the level of the effusion of being is the disengaged spirits, whose […] share of the knowledge of the Real is glorification and sanctification. So the first rule is the rule of jamʿ (all-comprehensiveness), then [comes] the level of the effusion of being, and then the level of the knowledge of sanctification. Hence for this reason the rulings of the Real's tanzīh were also set forth in this faṣṣ (chapter).

﴿ثم حكمة قدّوسيّة في كلمة إدريسية﴾

اعلم : أنّ « التسبيح » كما علمت حمد الحق تعالى والثناء عليه بالأمور السلبية ونفي النقائص عن الجناب الإلهي ، وتنزيهه عن التشبيه والتحديد والتقييد . وكذلك « التقديس » هو التنزيه عن النقائص وعن صلاحية قبول جناب الله تعالى ذلك وإمكانه فيه فإنّ ذلك مستحيل إضافته « 2 » إلى جنابه تعالى لكونه غنيّا عن العالمين ولكون جنابه تعالى أحدية جمع الكمالات الإحاطية وجودا ومرتبة .والفرق بين التنزيه النوحي والإدريسي :أنّ دعوة نوح عليه السّلام وذوقه تنزيه عقلي . وتنزيه إدريس عليه السّلام عقلي ونفسي . فإنّ إدريس عليه السّلام ارتاض حتى غلبت روحانيته على طبيعته ومزاجه وتروحن ، وكان كثير الانسلاخ والمعراج ، وخالط الملائكة والأرواح ، وعاشرهم وخرج عن صنف البشر ستّ عشرة سنة ، لم ينم ولم يأكل حتى بقي عقلا مجرّدا ، وعرج به إلى السماء الرابعة . بخلاف نوح عليه السّلام لأنّه كان قائما بحظَّ النفس والروح ، وتزوّج وولد له .وهو الأب الثاني ، فتنزيه إدريس أبلغ وأتمّ .فإنّه نزّه الحق من حيث تعيّنه في عينه عن أوساخ الطبيعة والجسمانية ، وبقي في نفسه عقلا مجرّدا ، وسقطت عنه شهوته ، كما يرد عليك ، فافهم .قال رضي الله عنه

Word] Know that 'glorification' (tasbīḥ), as you have learned, is the praising of the Real, exalted is He, and lauding Him by way of negative attributes and the negation of deficiencies from the Divine Precinct, and the transcending of Him above assimilation (tashbīh), delimitation, and restriction. Likewise, 'sanctification' (taqdīs) is the transcending [of God] above deficiencies and above the very susceptibility of the Divine Precinct, exalted is He, to accept such [deficiencies] or their possibility in Him—for it is impossible to attribute that to His Precinct, exalted is He, since He is independent of the worlds, and since His Precinct, exalted is He, is the comprehensive oneness of all-encompassing perfections both existentially and in rank. The difference between the Noahic transcendence and the Idrisian transcendence is that the call and taste of Noah, peace be upon him, is intellectual transcendence, whereas the transcendence of Idris, peace be upon him, is both intellectual and psychic (nafsī). For Idris, peace be upon him, disciplined himself until his spirituality prevailed over his nature and temperament, and he became spiritualized; he underwent frequent disengagement and ascension, and mingled with the angels and the spirits, consorting with them, and went outside the category of humankind for sixteen years, neither sleeping nor eating, until he remained a pure, disembodied intellect; and he was raised up to the fourth heaven. This is unlike Noah, peace be upon him, for he maintained the portion of the soul and spirit [together], and married and had children—he being the second father. Thus the transcendence of Idris is more eloquent/emphatic and more complete. For he transcended the Real, in respect of His entification within his own entity, above the defilements of nature and corporeality, and he remained, within himself, a pure disembodied intellect, and his [carnal] desire fell away from him, as will come to you [in what follows]. So understand. He, may God be pleased with him, said:

﴿ثمّ حكمة قدّوسيّة في كلمة إدريسيّة﴾

لأنّها كاشفة عن سرّ ما للأرواح المطهّرة والنفوس المقدّسة من المعاني التقديسيّة

because it discloses the secret of what belongs to the purified spirits and sanctified souls, of sanctifying meanings (al-maʿānī al-taqdīsiyya).

﴿ثم حكمة قدوسية في كلة ادريسية﴾

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

اندنصکره حکمت قدوسیه درکه کلمه ادریسیه ده ثابته در وحکمت قدوسیه حکمت سبوحیه د نصکره ایراداولندی* وادریس نوح علیهما السلامد نصکره ذکر اولندی مع هذا نوح زمان ایله ادریسدن متأخر ایدی زیرا صفت قدوسیه صفت -: سبوحیتی مغنی ومر تبهده تالیه در واندن ابلغدر اگرچه کیم تنز یهده ایکیسی مشتر کدر قال بعض الکمل السبوح هو المنزه عن ان یلم به نقص والقدوس هو الطاهر المقدس عما ان یتوهم فیه من امکان تطرق نقص ما الیه بشینه بحیث یقدح فی قدوسیتة وقرأن کریمده بومقامه تنبیه آیات شتاده وارد اولدی حق تعالینک («سبحانه وتعالی عما یقولون علوا کبیرا) قول شریفی کبی وکذلک احادیث نبویه ده وارد اولدی وانک جمله سند ندرکه نبی علیه السلام جبرائیل علیه السلامه سؤال ابتدی ودیدیکه (ایصلی ربک فقال جبرائیل نعم فقال النبی صلی الله تعالی علیه وسلم ما صلوته فقال . سبوح قدوس سبقت رحتی علی غضبی) پس سبوحه قدوسی مقارن ایتدی* پس قدوسیه ده برمعنی دخی واردرکه اول جنابه وصف ناقصک تطرقن ایهام ایدر اگرچه کیم واصف ذلک التقدیسده وجه نقصی عالم دکل ایسه ونوحک تنزیهی بینیله ادر یسک تقدیسی بیننده برفرق دخی بودرکه ادریسک ذوقی عقلی ومجر ددر ونوحک ذوقی عقلی ونفسیدر زیرا ادریس مرتاض اولوب روحانیتی طبیعتی اوزره غالبه اولدی* وعالم مزاجدن منسلخ اولوب بشر یتدن خروج ایتدی وملائکه وارواح ایله مخالطه ایتدی واون التی ییل مقداری اکل وشرب اتمدی واکانوم طاری اولمدی حتی عقل مجرد قالدی وسماء سابعه انکله عروج اولندی وجنته داخل اولدی ونوح علیه السلام بوکا مخالفدر زرا نوح علیه السلام حظ نفسله وحظ روح ایله قائمدر وتزوج ابدوب انکیچون اولاد حاصله اولدی واول اب ثانیدر* پس ادریسک تقدیسی ابلغدر وابلغ اولان تأخیره اولیدر* پس بوندن اوتری حکمت سبوحیه حکمت قدوسیه ایله ارداف اولندی وحکمت قدوسیه کلمه ادریسیه یه مقارن قلندی زیرا ادریس ایچون حاصل اولان کمال تقدیس طریقی ایله در یعنی متروض اولمسی ایله در وکدورات طبیعیه ومزاج عنصریه دن اکاعارضه اولان نقایصدن انسلاخی ایله در* پس انکیچون بوفصده احکام تقدیس ایراداولندی

Then [comes] the ḥikma quddūsiyya (wisdom of all-holiness), which is established in the Idrīsian word. The ḥikma quddūsiyya was set forth after the ḥikma subbūḥiyya (wisdom of glorification). Idrīs was mentioned after Noah (peace be upon them both), even though Noah was later than Idrīs in time. This is because the attribute of quddūsiyya (all-holiness) follows the attribute of subbūḥiyya (being glorified) in meaning and in martaba (level), and is more intense than it, even though the two share in tanzīh (declaring transcendent). One of the perfected ones said: "al-Subbūḥ is the One transcendent above any deficiency befalling Him, and al-Quddūs is the Pure, the Hallowed above whatever might be imagined in Him of the possibility of some deficiency approaching Him […] such as would impair His quddūsiyya." In the noble Qurʾān an indication of this station has come in various verses, like the noble words of the Real Most High: "Glorified is He and exalted high above what they say, a great exaltation" (Q 17:43). It has likewise come in the prophetic ḥadīths, among them that the Prophet (peace be upon him) asked Gabriel (peace be upon him), saying: "Does your Lord pray?" Gabriel said: "Yes." The Prophet (God Most High bless him and grant him peace) said: "What is His prayer?" He said: "'Glorified, Holy; My mercy has preceded My wrath.'" So he joined subbūḥ with quddūs. So in quddūsiyya there is a further meaning, which suggests [the possibility of] a deficient attribute approaching that Majesty, even if the one describing [Him] in that taqdīs (sanctification) does not know the aspect of deficiency. Another difference between Noah's tanzīh and Idrīs's taqdīs is this: Idrīs's dhawq (tasting) is intellectual and disengaged, while Noah's tasting is intellectual and psychic. For Idrīs, being given to spiritual discipline, had his spirituality prevail over his nature. He was stripped of the world of the [bodily] constitution, went out of [his] human-ness, and mingled with the angels and the spirits. For about sixteen years he did not eat or drink, and sleep did not come upon him, until he remained a disengaged intellect. He was taken up to the seventh heaven and entered the Garden. Noah (peace be upon him) is different from this. For Noah (peace be upon him) subsists by the share of the soul and the share of the spirit; he married and therefore had children, and he is the second father. So Idrīs's taqdīs is more intense, and what is more intense is more fitting to come later. Therefore the ḥikma subbūḥiyya was followed by the ḥikma quddūsiyya, and the ḥikma quddūsiyya was joined to the Idrīsian word. This is because the perfection that came about for Idrīs was by way of taqdīs, that is, through his undergoing spiritual discipline and through his being stripped of the deficiencies that had befallen him from natural turbidities and the elemental constitution. Therefore the rulings of taqdīs were set forth in this faṣṣ (chapter).

﴿ثم حكمة مهيمنيّة في كلمة إبراهيمية﴾

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

قال العبد :هي شدّة العشق وغلبة الهيمان ، وهو عدم الانحياز إلى غرض معيّن ، بل إلى المحبوب في أيّ جهة كان لا على التعيين .وهذه المرتبة تحقّقت أوّلا في الأرواح العالية المهيّمة ، تجلَّى لهم الحق في جلال جماله ، فهاموا فيه ، وغابوا عن أنفسهم فلا يعرفونها ولا غير الحق ، وغلب على خليقتهم حقيقة التجلَّي ، فاستغرقهم واستهلكهم وملكهم .وتحقّق ذلك فيمن تحقّق من كمّل الأنبياء إبراهيم عليه السّلام لأنّه كان خليل الرحمن .والخليل هو المحبّ الحبيب الذي يتخلَّل في خلال روح المحبّ والمحبّ في الحبيب .كما قال : تخلَّلت مسلك الروح منّي .ولهذا سمّي الخليل خليلا ، والخليل عليه السّلام غلبته محبّة الحق ، حتى تبرّأ عن أبيه في الحق وعن قومه ، وذبح ابنه في سبيل الله ، وخرج عن جميع ماله مع الكثرة المشهورة لله .كما قيل عنه : إنّ ملائكة الله تعالى قالوا : لا بدّ مع هذا الخير والبركة والنعمة والمال والوجاهة والنبوّة والملك والكتاب الذي أعطى الله إبراهيم أن يحبّه وليس ذلك بجنب هذه العطايا كثيرا .فقال الحق لهؤلاء الملائكة : جرّبوه ، فتجسّدوا له في صور البشر .وذكروا الله له بالتنزيه ، فقالوا :سبّوح قدّوس ربّ الملائكة والروح .فلمّا سمع إبراهيم عليه السّلام هذه الكلمات ، أخذه الوجد والهيمان في الله تعالى ، واستدعى منهم أن يعيدوا عليه الكلمات .فطلبوا من ماله أجراء على إعادة الكلمات ، فأعطى ثلث ماله . فذكروا الذكر ، فاستعاده منهم كرّة أخرى ، وأعطاهم الثلث الثاني . فسبّحوا له الله بالمذكور من الذكر ، فطاب وقت إبراهيم وازداد هيمانه فاستعاد الكلمات منهم ، وأعطاهم الثلث الباقي .فأعادوا له ، فلمّا تمّ امتحانهم له ، ذكروا أنّهم ملائكة الله ، فلهذا نسبت هذه الحكمة إلى إبراهيم عليه السّلام .قال رضي الله عنه

The servant said: This is intensity of passionate love ('ishq) and the overwhelming of bewildered rapture (hayamān), which is the absence of inclination toward any specified object, but rather toward the Beloved in whatever direction He may be, without specification. This rank was first realized in the exalted, overwhelmed spirits, to whom the Real disclosed Himself in the majesty of His beauty; so they became bewildered/rapt in Him and were absent from themselves, no longer knowing themselves nor anything other than the Real. The reality of the self-disclosure (tajallī) overwhelmed their created nature, so that it engulfed them, annihilated them, and took possession of them. This was realized, among those of the perfected prophets in whom it was realized, in Abraham, peace be upon him, for he was the Intimate Friend (khalīl) of the All-Merciful. The 'khalīl' is the loving beloved who interpenetrates into the innermost passages of the lover's spirit, and the lover into the beloved—as it was said: 'You have interpenetrated the pathway of the spirit within me.' For this reason the Khalīl was named 'Khalīl.' The love of the Real overwhelmed the Khalīl, peace be upon him, to the point that he disowned his father for the sake of the Real, and his people, and sacrificed his son in the way of God, and gave up all his wealth—despite its renowned abundance—for God. As is related concerning him: that the angels of God, exalted is He, said: 'With all this good, blessing, favor, wealth, prestige, prophethood, kingship, and Scripture which God gave Abraham, he must surely love Him—yet that [love] is not much in comparison with these gifts.' So the Real said to these angels: 'Test him.' So they took on bodily form for him in human shapes. And they mentioned God to him by way of transcendence, saying: 'Subbūḥ, Quddūs, Lord of the angels and the Spirit.' When Abraham, peace be upon him, heard these words, ecstasy (wajd) and bewildered rapture in God, exalted is He, seized him, and he asked them to repeat the words to him. So they asked for wages from his wealth in exchange for repeating the words, and he gave a third of his wealth. So they repeated the mention (dhikr), and he asked them to repeat it yet again, and gave them the second third. So they glorified God for him with the aforementioned mention, and Abraham's moment became sweet and his bewildered rapture increased, so he asked them to repeat the words once more, and gave them the remaining third. So they repeated it for him. When their testing of him was complete, they informed him that they were the angels of God. For this reason this wisdom is ascribed to Abraham, peace be upon him. He, may God be pleased with him, said:

﴿ثمّ حكمة مهيّميّة في كلمة إبراهيميّة﴾

لأنّها كاشفة عن سرّ ما للقلب الكامل من الجمعيّة بين معاني التقديس وصور التحميد

because it discloses the secret of what belongs to the perfect heart of comprehensiveness between the meanings of sanctification and the forms of praise (taḥmīd).

﴿ثم حكمة مهيمية في كلمة ابراهيمية﴾

اندنصکره حکمت مهیمیه در که کلمه ابراهیمیه ده مثبته در الهیمان شدة العشق وهوصفة تقتضی عدم توجه صاحبها الی جهة بعینها بل الی المحبوب فی ایة جهة کان لاعلی التعیین وعدم امتیاز صاحبها بصفة مخصوصة تقیده* وصفت تهیم اولا ارواح عالیه مهیمه ده ظاهره اولدیکه حق تعالی انلره جمالی جلا لندن تجلی ایتدی وانلر حقک انوارنده هایم اولوب نفسلرندن غائب اولدیلر* پس نفسلرینی وما سوای حقی بیلدیلر وانلرک خلقیتی اوزره حقیت تجلی وغالب اولدی» پس انلر تجلیده مستغرق ومستهلاک اولدیلروثانیا صفت تهیم کل انبیا دن ابراهیم علیه السلامده ظاهر اولدی زیرا خلیل الرحمن ایدی وخلیل حبیدرکه محبک روحی بیننده تخلل ایدر وخلت شول محبتدرکه خبیده تخلل ایدر نتکیم دینلدی (شعر) وتخللت مسلک الروح منی* ولذا سمی الخلیل خلیلا* وخلیل اوزره محبت حق غالبه اولدی حتی فی الله بابا سندن وقو مندن متبری اولدی وفی سبیل الله اوغلنی ذبح ابتدی والله ایجون جمیع مالندن چقدی کثرتی مشهوره ایکن و غلبه هیمان ایله شدت محبتدن حقی مظاهر کواکبده طلب ایدراولدی کواکده نورینک ظهورندن اوتری (فلما جن علیه اللیل رأی کوکبا قال هذار بی فلما افل قال لااحب الافلین فلمارأی القمر بازغا قال هذا ربی فلما افل قال لئن لم یهدنی ربی لاکونن من القوم الضالین فلما رأی الشمس بازغة قال هذاربی هذا اکبر فلما افلت قال یاقوم انی بری مما تشرکون) اند نصکره ایتدی (لئن لم یهدنی ربی لاکونن من القوم الضالین) ای حارین فی جمال الحق وبونلرک کلیسی غلبه هیماندندروهیمانک کمالی قتنده کندی نفسندن فانی اولدی وحق تعالی اکا تجلی ایدوب مقام جمع وفرقده حقله باقی قالدی وحقی سموات وارواح وارض واجسام واشباح مظاهرنده ادراک ایدوب ایتدی (انی وجهت وجهی للذی فطر السموات والارض : بتجلیة الوجود علیها وسریان ذاته فیها (حنیفا مسلما) فانیا عن الافعال والصفات والذات فی افعاله وصفاته (وماانا من المشرکین) ای المثبتین للغیر لوجدانی الذات الاالهیة فی صور الاکوان بالکشف والعیان) پس ابراهیم وجود حقه متخلل ووجود حق دخیانده متخلل اولوب شدت هیماندن ماسوای حقدن متبری وفاطر سموات وارضه متوجه اولد یغندن اوتری حکمت مهیمه ایله ارداف اولندی زیرا وقتا کیم شیخ رضی الله تعالی عنه هر برصفتی بونبی به مقارن ایلدیسه وجمیع صفاتی جامعه اولان مرتبه ایله که حضرت الوهیتدر بدأ ابتد بسه وآنی آدمه مقارن قلدیسه که حیطت وجمعیتده انکیچون کمال حاصل اولدی وانی دخی عطایای ذاتیه واسمائیه ایله که انلر ایچون اولیت ومصدریت واردر ارداف ایتد بسه وانی دخی صفات تنزیهیه وسلبیه ایله أرداف ایتدیسه واجب اولدیکه مرتبه معرفت تکمیل اولمق ایچون صفات ثبوتیه احکامی ومراتی ومظاهر انسانیهنک اولی ذکر اولنه* زیرا اسلوب اصلا معرفت تامه یی افاده ایتمز* پس خلیل علیه السلام اولکی مر أتدر که انده صفات الهیه ثبوتیه احکامی ظاهره اولدی* وصفات الهیه ایله تخلق مرتبه سنه حائز اولان ابراهیم علیه السلامدرکه خلت اولی صاحبیدر زیرا صفات الهیة ثبوتیه ایله ظهورک اولیتی انکله حاصله دروبو اولیت خلت ابراهیمیه به مخصوصه دریعنی حقیقتیله ذاتی صفات ایله کسوتلندر دی بومنا سبتدن اوری خبر* صحیحده وارد اولدی) ان اول من یکسی من الخلق یوم القیمه ابراهیم لانه الجزاء الوفاق) وابراهیم ایجون برزخیه اولینک ظاهر بتی وار در ومرتبه امکانده احکام وجو بک کلیاتی اول انکله کامله اولدی واما بزم نبیمز علیه السلام صفات الهیه ایله* متحققه در وخلت اخری صاحبیدرکه انکله حجاب یوقدر زیرا خلت اولیده احکام حجب مرتفعه دکلدر زیرا انک مقتضاسی صفات ایله معبر عنها اولان تعینات حقدن مخصوصه اولان تعیناتک مقابله اولمسیدر قابلیات ذاتیه غیریه به که انلرحقیقتده قابلک لوازمیدر وخلت مصطفی بونک خلافیدر* زیرا بونده مقابله دافعه در حقک ظاهریتی صفاتی بینیله انک باطنیتی صفاتی بیننده احدیت عینیله که ظهور وبطون ایله موصوفه اولان هو بتدر بوندن اوتری نبی علیه السلام ابراهیمه خلقک اشبهی دیدی وملتنی محب اولدی وتخلق ایله تحقق بیننده فرق بودرکه تخلق کسب وتعمل ایله حاصل اواور صفات ایله متحلی اولمد قده• پس تخلق صاحبی احکام صفاته محل وصفاتک آثاری سهامنه هدف اولور وصفات ایله تحقق صحیح اولمز الا مناسبت ذاتیه ایله که قاضیه درکه صفات ایله متحققه اولان کسنه ذات ایچون وصفاتی جامعه اولان مرتبه ایچون مر أندرکه جمیع اسما وصفات انده ارتسام ذاتی ایله می تسمه اوله انده ارتسام الهی ایجون محاکات طریقی اوزره مرأت اولیه* پس صفات الهیه ثبوتیه اولا ابراهیم ایله ظاهره اولمغله حکمت قدوسیه حکمت مهمه ایله ارداف اولندی وبوفصده همانک احوالی ایراد اولندی (ثم حکمته حقبة فی کلمة اسحافیة) اند نصکره حکمت حقیه درکه کلمه اسحاقیه ده متحققه در امدی وقتاکیم صفات سلبیه احکامنک اخصی وحدت حقدن سلب کثرت اولدیسه صفات سلبیة قهریه حیثیتیله حقدن صادره اولان موجودات وحدته نسبت ایله موجوداتک اقربی اولور ومرتبه ظهوردن انلرک بعدی اولور وانار ارواحدر وصفات ثبوتیه بوکا مخا لفدر زیرا صفات ثبوتیه حیثیتیله حقدن صادره اولان موجودات ظهوره اقر بدر وظهور ایله تحقق اتمدر وذکر اولندیکه صفات ثبوتیه احکامنی حامل اولان وانلر ایله ظاهر اولان اولا ابراهیم علیه السلامدر* پس لازم اولدیکه آنک نتیجه سی اولان ولدی حالند معالم خیا لک حکمی وصفتی ظاهر اوله وعالم خیال حق ایله تسمیه اولنور چنکم واقعه مطابقتی اعتبار اولنسه پس بواجلدن اوتری بو حکمت خفیه ایله وصف اولنوب کلمه اسحاقیه به مختصه قلندی وبوحکمتک فصی فص ابراهیمی به مقارن قلندی زیرابوفص اسحاقینک ممتدی عالم خیال صحیحدرکه انکله وانده متجسد اولان معنایه مطابق ومناسبدر* امدی شویله بیلکلکه شیخ رضی الله تعالی عنه بوکنا بده مذکور بن اولان انبیانک شاننده ترتیب وجودی مراعاتنی التزام ایتمدی واکر چه کیم اکثرینک ذکری ترتیب وجودی به مطا بقدر بلکه نبی بینله نبی به مقارن ایتدیکی صفت بینندن ثابته اولان مناسبت تنبهی التزام ایتدی* ودخی اول نبینک ذوقی ممتدنه وحقدن مستندنه اشارتی التزام ایتدی ومع ذلک صدر کتا بدن بوفصه کلنجه ترتیب وجودیده مناسبت ثابته در وجمیع فصوصده ترتیب رسمی ثابتدر شرح اولندیغی کبی

Then [comes] the ḥikma muhayyamiyya (wisdom of ecstatic love), which is established in the Abrahamic word. “Al-huyamān (ecstatic love) is the intensity of passionate love (ʿishq). It is an attribute which requires that its possessor not turn toward any particular direction, but toward the Beloved in whatever direction He may be, without specification, and that its possessor not be distinguished by a particular attribute that would delimit him.” The attribute of tahyīm (being made ecstatic) became manifest first in the lofty enraptured spirits (al-arwāḥ al-ʿāliya al-muhayyama), in that God Most High disclosed Himself (tajallī, self-disclosure) to them from His beauty [and] His majesty, and they, becoming enraptured in the lights of the Real, became absent from themselves. Thus they […] knew themselves and what is other than the Real, and Realness (ḥaqqiyya) was disclosed over their createdness (khalqiyya) and prevailed. So they became immersed and consumed in the self-disclosure. Secondly, the attribute of tahyīm became manifest, among all the prophets, in Abraham (upon him be peace), for he was the Friend of the All-Merciful (khalīl al-Raḥmān). The khalīl is the beloved who penetrates (takhallul) between the spirit of the lover, and khulla (intimate friendship) is that love which penetrates the […], as was said (verse): “You have penetrated the passage of the spirit in me; and for this the khalīl was named khalīl.” Love of the Real prevailed over the Friend, so that for God's sake he dissociated himself from his father and his people, in the way of God he sacrificed his son, and for God's sake he parted with all his wealth, though its abundance was well known. Through the prevailing of huyamān, from the intensity of love, he came to seek the Real in the maẓāhir (loci of manifestation) of the stars, because of the ẓuhūr (manifestation) of His light in the stars: “When the night covered him he saw a star; he said: This is my Lord. When it set he said: I love not those that set. When he saw the moon rising he said: This is my Lord. When it set he said: If my Lord does not guide me, I shall surely be among the people who go astray. When he saw the sun rising he said: This is my Lord; this is greater. When it set he said: O my people, I am quit of what you associate” (Q 6:76–78). Then he said, “If my Lord does not guide me, I shall surely be among the people who go astray,” that is, those bewildered in the beauty of the Real. All of these come from the prevailing of huyamān. At the perfection of huyamān he became annihilated (fānī) from his own self, and God Most High disclosed Himself to him, and he remained subsistent (bāqī) with the Real in the station of jamʿ (gathering) and farq (separation). Perceiving the Real in the loci of manifestation of the heavens and spirits, the earth, bodies and apparitional forms (ashbāḥ), he said: “‘I have turned my face to Him who originated the heavens and the earth’ (Q 6:79), by the self-disclosure of wujūd (being) upon them and the pervasion of His essence in them; ‘as a ḥanīf, a muslim,’ annihilated from acts, attributes and essence in His acts and attributes; ‘and I am not of the associators,’ that is, of those who affirm an other, because I have found the divine essence in the forms of the engendered things by unveiling and direct vision.” Thus, because Abraham penetrated the being of the Real and the being of the Real also penetrated him, and because from the intensity of huyamān he dissociated himself from what is other than the Real and turned toward the Originator of the heavens and the earth, [the preceding wisdom] was followed by the muhayyamī wisdom. When the Shaykh (may God Most High be pleased with him) paired each attribute with a prophet, and began with the martaba (level) which gathers all the attributes, namely the ḥaḍra (presence) of divinity (ulūhiyya), and joined it to Adam, since perfection in encompassment (ḥīṭa) and all-comprehensiveness (jamʿiyya) accrued to him on that account; and when he followed that with the essential and name-related gifts (ʿaṭāyā dhātiyya wa-asmāʾiyya), which possess firstness (awwaliyya) and source-hood (maṣdariyya); and followed that with the attributes of transcendence and negation (ṣifāt tanzīhiyya wa-salbiyya), it became necessary, in order to complete the level of maʿrifa (knowledge), that the rulings (aḥkām) of the affirmative attributes (ṣifāt thubūtiyya), and the mirrors, and the first of the human loci of manifestation be mentioned, for negations never convey complete knowledge. Thus the Friend (upon him be peace) is the first mirror in which the rulings of the affirmative divine attributes became manifest. The one who attained the level of takhalluq (assuming the traits) of the divine attributes is Abraham (upon him be peace), the possessor of the first khulla, for the firstness of manifestation through the affirmative divine attributes came about through him, and this firstness is specific to the Abrahamic khulla; that is, he clothed his essence, through its ḥaqīqa (reality), with the attributes. On account of this correspondence it came in the sound report: “The first of creation to be clothed on the Day of Resurrection will be Abraham,” for “it is a fitting recompense.” Abraham has the manifestation of the first barzakhiyya (isthmus-nature), and in the level of possibility (imkān) the universals of the rulings of necessity (wujūb) were first completed through him. As for our Prophet (upon him be peace), he is realized (mutaḥaqqiq) through the divine attributes and is the possessor of the other khulla, in which there is no veil. In the first khulla the rulings of the veils are not lifted, because its requirement is the facing (muqābala) of the determinations (taʿayyunāt) specific to the Real, which are expressed as attributes, with the essential receptivities (qābiliyyāt dhātiyya) that are other, and which in reality are concomitants of the receptacle. The khulla of Muṣṭafā is the contrary of this, for in it the facing is removed between the attributes of the Real's outwardness and the attributes of His inwardness, through the very aḥadiyya (unity), which is the He-ness (huwiyya) qualified by manifestation and nonmanifestation. For this reason the Prophet (upon him be peace) said that Abraham is the most resembling of creatures [to him], and he loved his creed (milla). The difference between takhalluq and taḥaqquq (realization) is this: takhalluq is attained through acquisition and effort (kasb wa-taʿammul) when [one] has not [yet] been adorned with the attributes. Thus the possessor of takhalluq becomes a site for the rulings of the attributes and a target for the arrows of the traces of the attributes. Realization through the attributes is not valid except through an essential correspondence (munāsaba dhātiyya), which requires that the one realized through the attributes be a mirror for the Essence and for the level that gathers the attributes, in which all the names and attributes are imprinted by the imprinting of the Essence, and not a mirror by way of imitation (muḥākāt) of the divine imprinting in it. Thus, because the affirmative divine attributes first became manifest through Abraham, the quddūsī wisdom was followed by the muhayyamī wisdom, and in this bezel the states of huyamān were set forth. (Then a ḥaqqiyya wisdom in an Isaacian word.) Then [comes] the ḥikma ḥaqqiyya (wisdom of the Real/true wisdom), which is realized in the Isaacian word. The most particular of the rulings of the negative attributes is the negation of multiplicity from the unity of the Real. Therefore the existents that issue from the Real in respect of the negative, subjugating (qahriyya) attributes are, in relation to unity, the nearest of existents and the furthest of them from the level of manifestation; these are the spirits. The affirmative attributes are contrary to this, for the existents that issue from the Real in respect of the affirmative attributes are nearer to manifestation and more complete in realization through manifestation. It has been mentioned that the first to bear the rulings of the affirmative attributes, and to be manifest through them, is Abraham (upon him be peace). It was therefore necessary that the ruling and attribute of the ʿālam (world) of imagination (khayāl) be manifest in the state of his son, who is his result (natīja). The world of imagination is called ḥaqq (true) when its correspondence to the actual event is considered. For this reason this wisdom was described as [ḥaqqiyya] and made specific to the Isaacian word, and the bezel of this wisdom was paired with the Abrahamic bezel, for the source of supply of this Isaacian bezel is the sound world of imagination, which corresponds and is appropriate to it and to the meaning embodied in it. Know, then, that in this book the Shaykh (may God Most High be pleased with him) did not bind himself to observing the order of existence (tartīb wujūdī) with regard to the prophets mentioned, even though the mention of most of them agrees with the order of existence. Rather, he bound himself to drawing attention to the correspondence established between a prophet and the attribute he paired with that prophet. He also bound himself to pointing to that prophet's dhawq (taste), its source of supply, and its support from the Real. Nevertheless, from the beginning of the book up to this bezel, correspondence in the order of existence holds, and in all the bezels the formal order (tartīb rasmī) holds, as has been explained.

﴿ثم حكمة حقّيّة في كلمة إسحاقية﴾

اعلم : أنّ عالم المثال المقيّد وهو عالم الخيال إذا شوهدت فيه صورة وتجسّد له المعنى أو الروح في صورة مثالية أو خيالية ، ثم إذا رجع إلى الحسّ ، وشاهد حقّية ذلك على الوجه المشهود .فقد جعله الله حقّا ، أي أظهر حقّية ما رأى في الوجود العيني حسّا ، فإنّ الخيال لا حقيقة له ولا ثبات ، كما قال يوسف عليه السّلام : " هذا تَأْوِيلُ رُءْيايَ من قَبْلُ قَدْ جَعَلَها رَبِّي حَقًّا " .وكان هذا حال إبراهيم عليه السّلام في مبدئه ، فكان لا يرى رؤيا إلَّا وجد مصداقها في الحسّ ، ورأي حقيقتها عينا ، فكان عليه السّلام لا يؤوّل رؤياه ، وهو نوع من الكشف الصوري .وسرّ ذلك أنّ الوارد إذا نزل من الخارج على القلب .ثم انعكس من القلب إلى الدماغ ، فصوّرته القوّة المصوّرة في المتخيّلة وجسدّته ، خرج على صورة الواقع لأنّ عكس العكس مطابق للصورة الأصلية ، فيشاهد صاحب الكشف المذكور شاهد الوارد مطابقا للصورة الأصلية على ما رآه في عالم المثال .وقد شاهدت هذا من أبي رحمه الله في صغري كثيرا فكان رحمه الله يرى رؤيا ويحكيها لي ، ثم يقع في الحسّ على ما رأى ، فيتعجّب ويسرّ بذلك .وكان مشاهد إبراهيم عليه السّلام على هذا ، وقد يعود ذلك ، ثم لمّا نقله الله إلى ما هو أعلى ، وتحقّق برتبة الكمال ، فصار قلبه محلّ الاستواء الإلهي وينبوع تنوّع التجلَّيات ومنبعث أنوار الواردات الخارجة إلى الكون .فانبعث الوارد بمعنى القربان من قلبه إلى القوّة المتخيّلة ، فصوّرت له المصوّرة ذلك القربان وهو الكبش على صورة إسماعيل لكونه صورة السرّ الذي أوجب عليه القربان .فلمّا استيقظ لم يفسّر رؤياه بموجب مقتضى عالم الخيال ، بل جرى على سيرته الأولى على ما اعتاده.وكان مشهد إسماعيل عليه السّلام أيضا من هذا المشرب .فلمّا قال له : "يا بُنَيَّ إِنِّي أَرى في الْمَنامِ أَنِّي أَذْبَحُكَ " أي لله قربانا ، فلم يزل إسماعيل عن معهود المشهود ، واستصحب الحال.فقال :" يا أَبَتِ افْعَلْ ما تُؤْمَرُ " .فصرّح أنّ الوحي إليه كان بهذا الطريق ، ولهذا السرّ أضيفت هذه الحكمة الحقّية إلى الكلمة الإسحاقية ، وسنذكر في داخل شرح المتن سرّ الحقيقة .قال رضي الله عنه

Know that the confined world of image (ʿālam al-mithāl al-muqayyad), which is the world of imagination (khayāl), when a form is witnessed within it and the meaning or spirit takes bodily form in an imaginal or imaginative shape—then, when one returns to sense-perception and witnesses the veracity (ḥaqqiyya) of that in the [same] manner witnessed [in the vision], then God has made it true, that is, He manifested the veracity of what was seen, in concrete sensory existence—for imagination has, in itself, no [independent] reality or fixity—as Joseph, peace be upon him, said: 'This is the interpretation of my dream of before; my Lord has made it true' [Qur'an 12:100]. This was the state of Abraham, peace be upon him, in his beginning: he would not see a dream-vision (ruʾyā) except that he found its verification in sense-perception, and saw its reality directly (ʿaynan). Thus he, peace be upon him, would not interpret his dream-visions [figuratively]; and this is a kind of formal disclosure (kashf ṣūrī). The secret of this is that when the inrushing [influence] (al-wārid) descends from without upon the heart, and then is reflected from the heart to the brain, whereupon the formative faculty shapes it within the imaginative faculty and gives it bodily form—it emerges in the form of actual occurrence, because a reflection of a reflection corresponds to the original form. Thus the possessor of the aforementioned disclosure witnesses the witness of the inrushing [influence] as corresponding to the original form, in accordance with what he saw in the world of image. I witnessed this from my father, may God have mercy on him, often in my youth: he, may God have mercy on him, would see a dream-vision and relate it to me, and then it would occur in sense-perception just as he had seen it, and he would marvel and be delighted by that. The visionary experiences (mashāhid) of Abraham, peace be upon him, were of this kind—and this may recur. Then, when God transferred him to something higher, and he became realized in the rank of perfection, his heart became the locus of the Divine 'settling' (istiwāʾ) and the wellspring of the diversity of self-disclosures, and the point of emanation of the lights of the inrushing [influences] issuing forth into the cosmos. So the inrushing [influence] bearing the meaning of the sacrificial offering issued from his heart to the imaginative faculty, and the formative faculty shaped for him that offering—namely, the ram—in the form of Ishmael, since [Ishmael] was the form of the secret that had made the offering obligatory upon him. When he awoke, he did not interpret his dream-vision in accordance with the requirement of the world of imagination, but proceeded according to his former custom, as he was accustomed. And the visionary experience of Ishmael, peace be upon him, was also of this same source (mashrab). So when he said to him: 'O my son, I see in a dream that I am sacrificing you' [Qur'an 37:102]—that is, as an offering to God—Ishmael did not depart from the accustomed [mode of] the witnessed, and he continued in the [same] state. So he said: 'O my father, do what you are commanded' [Qur'an 37:102]. Thereby he declared explicitly that the revelation to him had come by this path. For this secret, this Wisdom of Reality/Veracity is ascribed to the Isaacian Word; and we shall mention the secret of this reality within the commentary on the text. He, may God be pleased with him, said:

﴿ثمّ حكمة حقيّة في كلمة إسحاقيّة﴾

لأنّها كاشفة عن سرّ ما للخيال من الصور المثاليّة والأجساد الشبحيّة

because it discloses the secret of what belongs to imagination (khayāl) of the imaginal forms (al-ṣuwar al-mithāliyya) and spectral bodies (al-ajsād al-shabḥiyya).

﴿ثم حكمة عليّة في كلمة إسماعيلية﴾

إنّما أسندت هذه الحكمة إلى الاسم « العليّ » لما شرّف إسماعيل عليه السّلام بقوله :" وَجَعَلْنا لَهُمْ لِسانَ صِدْقٍ عَلِيًّا " ولأنّه كان صادقا في الوعد ، وذلك دليل على علوّ الهمّة في القول والفعل ، كما سنذكر .قال رضي الله عنه

This wisdom is ascribed to the Name 'al-ʿAlī' (the Most High) because Ishmael, peace be upon him, was honored by His saying: 'And We gave them a lofty tongue of truthfulness' [Qur'an 19:50], and because he was true to his promise—this being evidence of loftiness of aspiration (ʿuluww al-himma) in word and deed, as we shall mention. He, may God be pleased with him, said:

﴿ثمّ حكمة عليّة في كلمة إسماعيليّة﴾

لأنّها كاشفة عن سرّ ما للحواسّ من الصور الهيولانيّة والأجرام الجسمانيّة

because it discloses the secret of what belongs to the senses of hylic forms (al-ṣuwar al-hayūlāniyya) and corporeal bodies (al-ajrām al-jismāniyya).

﴿ثم حكمة علية في كلمة﴾

اسما عیلیة (اند نصکره حکمت علیه درکه کلمه اسماعلیه ده حاکه در وکله اسماعیلیه حکمت علیه به مختصه اولدی زیرا الله تعالی اسما علی (وجعلناله اسان صدق علیا (قولی ایله تشریف ابلدی• پس اسماعیل علیه السلام اسم علی به مظهر در واسم علی اسماء ذاتدوبروجه ایله اسماعیلک علوه اختصا صنک سری خلیل علیه السلامک بقیه اولاد نه نسبت ایله در زیرا اسماعیل کمال محمدی سرنی حامل دعاکی ایدیکه انک ذات حقد نسبتی اتمدر واسحاق علیه السلام اسرار اسمایه دعا کبی ایدیکه انبیا اول اسمانک مظاهریدر وقرآن عزیز ده بوکا اشارت سوره عنکبوتده ابراهیم علیه السلام قصه سنده (ووهبنا له اسحق ویعقوب وجعلنا فی ذریتهما النبوة والکتاب (قولیدر پس هر برنی اسمادن براسمک مظهر یدر وکتاب ونده شرایعی جامع اولان امردر واسمعیل که بزم نبیمز علیهما السلام خواص اسمایی جامعدر احکام شرایعی جامعه اولان شریعتنه منفرد اولدی* پس اسماعیل اسم اعلی نک مظهری اولمغله وکمان محمدی سری انک مظهر یتنده اولمغله علوه نسبت اولندی وکلمة اسماعیلیه حکمت علیه به مختصه قلندی وحکمت حقیه حکمت علیه ایله ارداف قلندی اندن اعلی واکمل واتم واشمل اولمغله

(Ishmaelite.) Then [comes] the ḥikma ʿaliyya (lofty wisdom), which is […] in the Ishmaelite word. The Ishmaelite word was specified with the lofty wisdom because God Most High honoured Ishmael with His words “And We assigned to him a lofty tongue of truthfulness.” Thus Ishmael (upon him be peace) is the maẓhar (locus of manifestation) of the name al-ʿAlī (the Lofty), and the name al-ʿAlī is among the names of the Essence. In one respect, the secret of Ishmael's being singled out for loftiness lies in relation to the rest of the children of the Friend (upon him be peace). Ishmael was like a vessel bearing the secret of Muḥammadan perfection, whose relation to the Essence of the Real is more complete. Isaac (upon him be peace) was like a vessel for the secrets of the names, the prophets being the loci of manifestation of those names. The allusion to this in the Mighty Qurʾān, in the Sura of the Spider, in the story of Abraham (upon him be peace), is His words: “And We bestowed on him Isaac and Jacob, and placed in their progeny prophethood and the Book” (Q 29:27). Thus each one [of them] is the locus of manifestation of one name among the names, and the Book is the matter that gathers the sacred laws. And Ishmael, [through] our Prophet (upon them both be peace), who gathers the special properties of the names, was singled out by his sacred law, which gathers the rulings of the sacred laws. Thus, because Ishmael is the locus of manifestation of the name al-Aʿlā (the Most High), and because the secret of Muḥammadan perfection lies in his being a locus of manifestation, he was related to loftiness, and the Ishmaelite word was made specific to the lofty wisdom. The ḥikma ḥaqqiyya (wisdom of the Real) was followed by the lofty wisdom, since the latter is loftier, more perfect, more complete and more comprehensive than it.

﴿ثم حكمة روحية في كلمة يعقوبية﴾

وحكمة إضافة هذه الحكمة إلى الروحية لأنّ الغالب على ذوق يعقوب عليه السّلام كان علم الأنفاس والأرواح ، حتى ظهر في وصاياه وإخباراته ، مثل قوله : "إِنِّي لأَجِدُ رِيحَ يُوسُفَ لَوْ لا أَنْ تُفَنِّدُونِ ".ووصيّى بنيه فقال : " لا تَيْأَسُوا من رَوْحِ الله إِنَّه ُ لا يَيْأَسُ من رَوْحِ الله إِلَّا الْقَوْمُ الْكافِرُونَ " وذوق أهل الأنفاس عزيز المثال ، قد جعل الله لهم التجلَّي والعلم في الشمّ .قال رسول الله صلَّى الله عليه وسلَّم : " إنّي لأجد نفس الرحمن من قبل اليمن ". قيل : إنّه عليه السّلام ، كنى بذلك عن الإبصار وهم صور القوى الروحانية التي نضرتهم على صور القوى الطبيعية ، واليمن أيضا من اليمين ، وهو إشارة إلى الروحية وعالم القدس .قال رضي الله عنه

The wisdom of ascribing this wisdom to the 'spiritual' [rank] is that what predominated in the taste of Jacob, peace be upon him, was the science of breaths (anfās) and spirits, to the point that it manifested in his testamentary counsels and his reports—such as his saying: 'Indeed I find the scent of Joseph, were you not to deem me senile' [Qur'an 12:94]. He counseled his sons, saying: 'Do not despair of the relief (rawḥ) of God; indeed, none despairs of the relief of God except the disbelieving people' [Qur'an 12:87]. The taste of the people of breaths is of rare exemplar; God has granted them self-disclosure and knowledge through the sense of smell. The Messenger of God, may God bless him and grant him peace, said: 'I find the breath of the All-Merciful coming from the direction of Yemen.' It has been said that he, peace be upon him, alluded thereby to insights (ibṣār)—[the people of Yemen] being forms of spiritual faculties whose freshness/radiance prevailed over the forms of natural faculties; and 'al-Yaman' (Yemen) is also related to 'al-yamīn' (the right hand), which is an allusion to spirituality and the world of holiness. He, may God be pleased with him, said:

﴿ثمّ حكمة روحيّة في كلمة يعقوبيّة﴾

لأنّها كاشفة عن سرّ ما للمزاج الجمعيّ من الهيئات التركيبيّة والنسب الارتباطيّة

because it discloses the secret of what belongs to the collective temperament (al-mizāj al-jamʿī) of composite configurations and connective relations (al-nisab al-irtibāṭiyya).

﴿ثم حكمة روحية في كلمة يعقوبية﴾

اند نصکره حکمت روحیه درکه کلمهٔ یعقوبیه ده منفوخه درو بوحکمت روحیه نک کلمه یعقوبیه به تخصیصی ایچون ایکی وجه جائزدر بروجه بودرکه روحیت ضم را ایله اوله یعقوب علیه السلامک (ان الله اصطفی لکم الدین فلا تموتن الا وانتم مسلمون) قوانه نظر ایتمکله پس بوحکمت دینیه روحیه ایله لقب اولندی وبونده کلام دینک واحکامک ذکری اوزره بنا اولندی روح ایله دین بیننده تدبیر ده مناسبت ثابته اولدیغندن اوتری زیرا عاجلا وآجلا نشأت انسانیه نته کم روح ایله دینک تدبیرینی مشتمله در وروحک تدبیری ایکی قسم اوزره در برقسمی تدبیر عقلی درکه اخلاق الله ایله تخلق وصفات الهیه ایله اتصافی وسائر کمالات ربانیه ایله استکمالی طلب ایدر احوال مزاج ایله تهمم ومصالحی مراعاتنده . تدقیق مراد اولمیه وتدبیر روحینک ایکنجی قسمی روحک بدنی تدبیر ایتمسی ومصالحنه نظر ایتمسیدرو بوتدبیر دخی تدبیر روحی وتدبیر طبیعی بی جامعدر زیرا بدنک تدبیری وانک مصالحنه نظر ایتمسی تدبیر بدر که اندن وجه اصلح اوزره بقا توقع اولنورو بعض نفوسه نسبتله بوتدبیر وجه اصلح اوزره بقانک طلبی بعینه مقصود اولمیه بلکه بوکا اهتمام اولنور ورعایت اولنور امر آخر دن او تری* واندن اعلا مطلبدن اوتری اول تخلق وتخله در ودینک تدبیری دخی ایکی وجه اوزره در بروجهی سیاستدرکه عموما وخصوصا حالت راهنه ده نظام عالمک مصلحتی حفظنی متضمنه در وتدبیر ثانی امر معاده وعواقب اموره نظر ایتمکدر* پس نشأت انسانیه ده دین ایله روحک تدبیر ده منا سبتی اولد یغندن ودین روح مشابه سنده اولدیغندن او تری دینی واحکامنی متضمنه اولان حکمت روحیت ایله وصف اولندی* وصفت روحیت یعقوب علیه السلامه مختصه قلندی• یعقوب اوزره امر دین غالب اولوب دینی اولاد ینه توصیه ایتد یکندن او تری وصفت روحیتک یعقوب علیه السلامه اقرانک برسری دخی بودرکه یعقوب یعقوب عرش الهیله مسمی اولان فلک اول ایچون تطهر ومثال کبیدروعرش روح تدبیر ایتدیکی جسمیک اولیدر* پس صفت روحیتک بونده ذکری ویعقوبه اقرانی مناسب اولدی* و بروجهی دخی بودرکه روحیت فتح را ایله اوله لسان یعقو بدن (ولا تیأسوا من روح الله انه لا ییأس من روح الله الا القوم الکافرون) قولنی ملاحظه ایتمکله نته کم هر نبینک حکمتنده ذکر اولندی آنک حقنده تنزیلده وارد اولان شی پس حکمتده . متبین اولدیکه دین انقیاددر وانقیاد ایله راحت حقیقیه حاصله اولور وانقیاد اوزره• روح دائم و سرمدی مترتب اولور زیرا هرکس که اوامر حقه منقاد اواوب نواهیسندن منتهی اواسه ووجهنی الله تعالی به تسلیم ایلسه درجه علیا وراحت قصوایه نائل اواور* پس بواعتبار اوزره یعقوبک حکمتی حکمت روحیه اولدی وبومناسبتدن اوری یعقوبه مختصه قلندی وبوکتابک اولندن بوفصه کلنجه شیخ رضی الله عنه أنبیانک اسرار ندن واحواللری مجتدندن ذکر ایتدیکی شیئده انبیانک مرا تبندن هرمر تبهنک اولیتی سرنه تنبهنی رعایت ایلدی وصفت علیه روحیتی وراحت کلیه بی منتجه اولدیغندن اوتری حکمت علیه حکمت روحیه ایله ارداف اولندی

Then [comes] the ḥikma rūḥiyya (spiritual wisdom), which is breathed into the Jacobean word. Two aspects are possible for the specification of this rūḥiyya wisdom to the Jacobean word. One aspect is that rūḥiyya be read with ḍamma on the rāʾ [i.e. from rūḥ, spirit], in view of Jacob's (upon him be peace) words “God has chosen for you the religion, so do not die except as muslims” (Q 2:132). Thus this wisdom was titled dīniyya rūḥiyya (religious-spiritual), and its discourse was built upon mention of religion and rulings, because of the correspondence established between spirit and religion in tadbīr (governance). For the human configuration (nashʾa insāniyya), in the immediate and the deferred [life], comprises the governance of both spirit and religion. The spirit's governance is of two kinds. One kind is intellectual governance, which seeks takhalluq (assuming the traits) with the character traits of God, being qualified by the divine attributes, and attaining perfection through the other lordly perfections, such that concern with the states of the constitution and scrupulousness in observing its interests are not intended. The second kind of the spirit's governance is the spirit's governing the body and looking to its interests. This governance also gathers spiritual governance and natural governance, for governing the body and looking to its interests is a governance from which continuance in the most beneficial manner is expected. In relation to some souls, the pursuit of continuance in the most beneficial manner through this governance is not intended for its own sake; rather it is attended to and observed for the sake of another matter, for the sake of a loftier aim than it, namely takhalluq and […]. The governance of religion is likewise of two aspects. One aspect is political order (siyāsa), which comprises preserving the welfare of the order of the ʿālam (world) in the present state, generally and specifically. The second governance is looking to the matter of the Return (maʿād) and the outcomes of affairs. Thus, since in the human configuration religion and spirit correspond in governance, and since religion is in the likeness of the spirit, the wisdom comprising religion and its rulings was described with rūḥiyya, and the attribute of rūḥiyya was made specific to Jacob (upon him be peace), because the matter of religion prevailed over Jacob and he enjoined religion upon his children. Another secret of pairing the attribute of rūḥiyya with Jacob is that Jacob is like a maẓhar (locus of manifestation) and likeness of the first sphere, which is named the divine Throne, and the Throne is the first body the spirit governs. Thus mentioning the attribute of rūḥiyya here and pairing it with Jacob was fitting. The other aspect is that rawḥiyya be read with fatḥa on the rāʾ [i.e. from rawḥ, relief, repose], in consideration of the words on Jacob's tongue: “And do not despair of the rawḥ (relief) of God; none despairs of God's relief except the disbelieving people” (Q 12:87), just as, in the wisdom of every prophet, what came down concerning him in the Revelation has been mentioned. Thus it became clear in the wisdom that religion is submission (inqiyād), that through submission true repose is attained, and that upon submission a perpetual and everlasting rawḥ follows. For whoever submits to the commands of the Real, desists from His prohibitions and surrenders his face to God Most High attains the highest degree and the utmost repose. Thus, on this consideration, Jacob's wisdom was the rawḥī wisdom, and because of this correspondence it was made specific to Jacob. From the beginning of this book up to this bezel, in what he mentioned of the secrets of the prophets and of the sources of their states, the Shaykh (may God be pleased with him) took care to draw attention to the secret of the firstness of each martaba (level) among the levels of the prophets. And because the lofty attribute produces rūḥiyya and universal repose, the lofty wisdom was followed by the rūḥiyya wisdom.

﴿ثم حكمة نورية في كلمة يوسفية﴾

أضاف رضي الله عنه حكمة النور إلى الكلمة اليوسفية لظهور السلطنة النورية العلمية المتعلَّقة بكشف الصور الخيالية والمثالية .وهو علم التعبير على الوجه الأكمل في يوسف عليه السّلام فكان يشهد الحقّ عند وقوع تعبيره ، كما قال " قَدْ جَعَلَها رَبِّي حَقًّا " فأشار إلى حقيقة ما رأى ، وأضاف إلى ربّه الذي أعطاه هذا الكشف والشهود .قال رضي الله عنه

He, may God be pleased with him, ascribed the Wisdom of Light to the Josephan Word because of the manifestation of the luminous cognitive dominion pertaining to the disclosure of imaginative and imaginal (mithāliyya) forms. This is the science of dream-interpretation (taʿbīr) in its most complete mode, in Joseph, peace be upon him; he would witness the Real at the occurrence of his interpretation, as he said: 'My Lord has made it true' [Qur'an 12:100], thereby pointing to the reality of what he had seen, and ascribing it to his Lord, who had granted him this disclosure and witnessing. He, may God be pleased with him, said:

﴿ثمّ حكمة نوريّة في كلمة يوسفيّة﴾

لأنّها كاشفة عما للسرّ الوجوديّ من الأنوار الجماليّة الباهرة والأسرار الكماليّة الظاهرة ، وبها تمّ سير الوجود في المظاهر الصوريّة والمجالي الجمعيّة النوريّة ، بحسب بروزه على المشاعر الشاعرة ، وخروج النفس الرحماني منه عن مكامن الباطن إلى مخارج الخارج ، فهذا السير من مبتدأ مفاتيح أبواب الظهور إلى منتهى ما أمكن منه في كمّل النوع الكمالي ، وهو أوّل الامتدادات الوجوديّة وأطولها . ثمّ له سير آخر في هذا النوع بحسب إبرازه في شعار الشعائر وإخراجه بصور الأوضاع الكاشفة عن الكنه ، والدلائل عليه من الجهتين : إحداهم في عرض أرضه الظاهر ، أعني الظهور على البلاد والعباد. والأخرى في عمق بطنه الباطن ، أعني الكشف عن تلك الأوضاع والإبانة عن تمام المراد ، وبه يختم أبواب كماله . وهاهنا تلويح له كثير دخل في هذا النظم ، وهو أنّ لآدم بما اشتمل عليه من العقد الكتابي التفصيلي على ما سبق تحقيقه ظهورا في السيرات الثلاث المذكورة في كلّ منها بذلك العقد ، لاشتماله على جميع المراتب التفصيليّة واحتوائه على كلَّها . فلذلك لمّا بلغ منتهى مدارج السير الأوّل شرع في الثاني يعدّ مراقي كماله . بقوله

because it discloses what belongs to the existential secret (al-sirr al-wujūdī) of dazzling lights of beauty (al-anwār al-jamāliyya) and manifest secrets of perfection (al-asrār al-kamāliyya al-ẓāhira), and by it the course of existence in the formal manifestations (al-maẓāhir al-ṣūriyya) and the luminous collective loci of manifestation (al-majālī al-jamʿiyya al-nūriyya) is completed, according to its emergence upon the perceiving faculties, and the exiting of the Breath of the All-Merciful (al-nafas al-raḥmānī) from it, from the recesses of the nonmanifest (makāmin al-bāṭin) to the exits of the manifest (makhārij al-khārij). So this course [runs] from the beginning of the keys of the doors of manifestation to the furthest extent possible of it in the perfect ones of the perfective species, and it is the first of the existential extensions and the longest of them. Then it has another course within this species according to its being brought forth in the emblem of the rites (shiʿār al-shaʿāʾir) and its being brought out in forms of dispositions (ṣuwar al-awḍāʿ) disclosing the inmost reality (al-kunh), with indications of it from two directions: one of them in the breadth of its manifest land (ʿarḍ arḍihi al-ẓāhir), I mean manifestation over lands and servants; and the other in the depth of its nonmanifest interior (ʿumq baṭnihi al-bāṭin), I mean the disclosure of those dispositions and the elucidation of the complete intent, and by it the chapters of his perfection are sealed. Here there is much indication bearing on this arrangement, namely that Adam, by virtue of what he comprised of the detailed scriptural composite (al-ʿaqd al-kitābī al-tafṣīlī) as previously verified, has a manifestation in the three courses mentioned, in each of them by that composite, due to its comprising all the detailed ranks and containing them all. Therefore, when he reached the furthest limit of the degrees of the first course, he began the second, counting the ascending stages of his perfection, with his saying,

﴿ثم حكمة نورية في كلمة يوسفية﴾

اندنصکره حکمت نوریه درکه کلمه یوسفیه ده متجلیه در شیخ رضی الله تعالی عنه بوحکمت نوریه ایله وصف ایتد یکنک معرفتی برمقدمه نک معرفتنه موقوفه در مقدمه دخی بودرکه ظلمت ایله• موصوف اولوب وجود محضک ضدی اولان عدم وجود محضک مقابله سنده تعقلده متعیندر بدون التعقل متعین ومتحقق دکلدر ووجود محض دخی ادراک اولنمز الا انک مقابله سنده متعقل اولان عدمک آینه سنده تعین اعتباریله پس وجود محض ایله عدم متعقل بیننده متعین اولان شیخ عالم مثال مطلقک حقیقتیدر وضیا دخی آنک صفت ذاتیه سیدر* پس حضرت خیال اوزره عالم مثال مطلقدن منبسط اولان نور فی الحقیقه ضیادر زیرا نور شول نوردرکه انکله ادراک اولنور واول ادراک اولنمز وضیا دخی شول نوردرکه انکله ادراک اولنور واول دخی ادراک اولنور* پس مقتضای تحقیق بوایدیکه بوحکمت ضیائیه ایله وصف اولنه زیرا فی الحقیقه ضیا نیه در نوریة محض دکلدر لکن شیئین بیننده متوسط اولان شیئک حکمی بودر که قچنکم انک احد طرفینه نسبتی طرف آخره اولان نسبتندن اقوی اولسه اول طرف غالب موصوف اولدیغی وصف ایله موصوف اولور* پس عالم مثال مطلق که بوحکمت انک حقیقتی ونور ینک انبساطی بیاننده درظلمت وکدورتله موصوف اولان عالم حس ایله عالم نوراولان عالم ارواح بیننده متوسط در وطرفینک اوصافیله موصوف اولمغله قا بلدر لکن عالم ارواحه اقرب اولوب عالم ارواحک نوریتی اکاغالب اولغله اسم نور ایله تسمیه اولنوب بوحکمتی شیخ رضی الله تعالی عنه نوریه ایله وصف ایلدی ونوریه ایله وصف ایتدیکنک برحکمتی دخی بودرکه زبراخیال نوردر نته کم شیخ رضی الله تعالی عنه فتوحاتده التمش او چنجی بابدة تصریح وبعده بوحکمت نوریه بی کلمه یوسفیه به مقارن ایلدی* عالم مثال مطلق ممتد ذوق وکشف یوسف اولمغله زیرا عالم مثال نور ینک حضرت خیالیه انبساطی سببیله اخوتن صور کوا کبده ووالد وخالته سن صورت شمس وقرد . مشاهده ایلدی ودخی حق تعالی یوسف علیه السلامه تجلی ایدوب حضرت خیالده مرئیه ومحلیه اولان صورک حقیقتن کشف ایدن نورعلمی بی اعطا ابلدیکه اول علم تعبیر در• پس یوسف علیه السلام ایله نور یه بیننده مناسبت ذاتیه ثابته اولمغله ونوریت ایله موصوفه اولان عالم مثال شرع خیال یوسف اولوب آنک ذوق وکشفته محتدا ولمغله حکمت نوریه کلمه یوسفیه یه مقارن قلندی* وصفت روحیه صفت نوریتی منتجه اولوب یعقوبک روحیتی صفتی ولدی یوسف علیه السلامد . ظهورا تمکله حکمت روحیه حکمت نور یه ایله ارداف اولندی

After that is the ḥikma nūriyya (wisdom of light), which is disclosed (mutajalliya) in the Yūsufian word. Knowing why the Shaykh (may God Most High be pleased with him) described this wisdom as 'of light' depends on knowing a premise. The premise is this: non-being (ʿadam), which is described by darkness and is the opposite of pure being (wujūd maḥḍ), is determined in intellection over against pure being; without intellection it is neither determined nor realized. And pure being, for its part, is not perceived except with respect to [its] determination in the mirror of the non-being that is intellected over against it. So the […] that is determined between pure being and intellected non-being is the ḥaqīqa (reality) of the ʿālam al-mithāl al-muṭlaq (world of absolute image), and ḍiyāʾ (radiance) is its essential attribute. So the light that spreads from the world of absolute image over the ḥaḍrat al-khayāl (presence of imagination) is in reality ḍiyāʾ. For nūr (light) is that light by which [things] are perceived while it itself is not perceived, and ḍiyāʾ is that light by which [things] are perceived and which is itself also perceived. So what taḥqīq (verification) required was that this wisdom be described as ḍiyāʾiyya (of radiance), for in reality it is ḍiyāʾiyya and not purely nūriyya. But the rule for a thing that is intermediate between two things is this: when its relation to one of the two sides is stronger than its relation to the other side, it is described by the description with which that dominant side is described. So the world of absolute image, whose reality and the spreading of whose light this wisdom explains, is intermediate between the world of sense (ʿālam al-ḥiss), which is described by darkness and turbidity, and the world of spirits (ʿālam al-arwāḥ), which is the world of light. Since it is described by the attributes of both sides, it is receptive [of both]. But since it is nearer to the world of spirits, and the luminosity of the world of spirits prevails in it, it was named with the name 'light', and the Shaykh (may God Most High be pleased with him) described this wisdom as nūriyya. Another reason for his describing it as nūriyya is this: imagination (khayāl) is light, as the Shaykh (may God Most High be pleased with him) stated explicitly in the sixty-third chapter of the Futūḥāt. Then he paired this nūriyya wisdom with the Yūsufian word, because the world of absolute image is the extent (mumtadd) of Yūsuf's dhawq (tasting) and kashf (unveiling). For by means of the spreading of the light of the world of image over his imaginal presence, he witnessed his brothers in the forms of stars, and his father and maternal aunt in the form of the sun and moon. Also, God Most High disclosed Himself to Yūsuf (peace be upon him) and granted him the luminous knowledge that unveils the reality of the forms seen and disclosed in the presence of imagination, and that knowledge is taʿbīr (dream interpretation). So since an essential affinity (munāsaba dhātiyya) is established between Yūsuf (peace be upon him) and luminosity, and since the world of image, which is described by luminosity, is the […] of Yūsuf's imagination and the extent of his tasting and unveiling, the nūriyya wisdom was paired with the Yūsufian word. And since the spiritual attribute (ṣifa rūḥiyya) produces the attribute of luminosity, and the attribute of Yaʿqūb's spirituality became manifest in his son Yūsuf (peace be upon him), the rūḥiyya wisdom (wisdom of spirit) was followed by the nūriyya wisdom.

﴿ثم حكمة أحدية في كلمة هوديّة﴾

وجه نسبة هذه الحكمة إلى هود عليه السّلام هو أنّ الغالب عليه شهود أحدية الكثرة ، فأضاف لذلك إلى ربّه أحدية الطريق بقوله : " إِنَّ رَبِّي عَلى صِراطٍ مُسْتَقِيمٍ ". وقال :" ما من دَابَّةٍ إِلَّا هُوَ آخِذٌ بِناصِيَتِها " فأشار إلى هوية ، لها أحدية كثرة النواصي والدوابّ .قال رضي الله عنه

The reason for ascribing this wisdom to Hūd, peace be upon him, is that what predominated in him was the witnessing of the oneness of multiplicity; for this reason he ascribed to his Lord the oneness of the path, in his saying: 'Indeed my Lord is upon a straight path' [Qur'an 11:56]. And he said: 'There is no creature but that He grasps it by its forelock' [Qur'an 11:56], thereby pointing to a Selfhood (huwiyya) which possesses the oneness of the multiplicity of forelocks and creatures. He, may God be pleased with him, said:

﴿ثمّ حكمة أحديّة في كلمة هوديّة﴾

لأنّها كاشفة عن الطريق إلى الله إجمالا ، لأنّ مبنى أمر الإظهار عليه - وضعا كان أو كشف

because it discloses the path to God in summary form, for the basis of the matter of manifestation rests upon it — whether by positing (waḍʿ) or by unveiling (kashf).

﴿ثم حكمة احدية في كلمة هودية﴾

اندنصکره حکمت احد به درکه کله هودیه ده راسخه در احدیت اوچ مرتبه اوزره در پریسی احدیت ذاتیه درکه بروجه ایلهانده کثرتک اعتباری یوقدر (قل هو الله احد (قولی اول احدیت مطلقه مرتبه سنی بیان اید روهی الاحدیة الذاتیه المطلقة ولیست الاحدیة من هذا الوجه نعتا للواحد بل هی عینه وذاته وایکنجبسی مرتبه احدیت اسماء صفا تدر که جمیع اسماء وصفات کثرت مالا یحصی ایله ذات ایله بردر وکثرت اسمائیه تعقلده ونسبتنده ثابته در وبواعتبار اوزره الله واحد در هو الله الواحد القهار وبواحدیت احدیة الهیه در وبواعتبار اوزره وحدتِ واحدک نعتیدر ذاتی دکلدر واوچنجی مرتبه احدیة افعال واحدیة تأثیرات ومتأثر اتدر یعنی اول ذات متعالیه درکه فی الحقیقه جمیع افعالک صدریدر وجمیع منفعلاتده مؤثره در وبواحدیت احدیة ربوبیه در* پس چون هود علیه السلام اوزره غالب اولان ربوبیت کثرتی احدیتنک شهودی ایدیکه مربوبات متکثره مظا هرنده واحدک ربوبیتن مشاهده ایدردی* ایدردی نته کیم حق تعالی آنک قولنی نقل ایدر (ما من دابة الاهو آخذ بناصیتها ان ربی علی صراط مستقیم) قولی ایله لاجرم انکیچون حکمة احدیه کله هودیه به مختصه قلندی* وصفت نوریه احدیتی منتجه اولمغله حکمت نوریه یی حکمت احدیه ایله ارداف ایلدی) ثم حکمة فتوحیة فی کلة صالحیة) صکره حکمت فتوحیه درکه کله صالحیه ده مفتوحه ومحصوله در (الفتوح عبارة عن حصول شی مالم یتوقع ذلک منه* پس حکمت فتوحیه کله صالحیه یه مقارن قلندی صالحت معجزه سی اولان ناقه جبلدن خروج ایتدیکندن اوتریکه جبلدن آنک خروجی توقع اولنمزدی ودخی وقتاکم فتوح فتحدن مأخوذ اولدیسه زیرا انک جمعیدر عقول عقلک وقلوب قلبک جمعی اولد یغی کبی وصالح اسم فتاحک مظهر یدر* پس بواجلدن اوتری صالح ایچون جبل متفلق اولوب ناقه اندن خروج ایتدی وکذلک بوحکمنده فتح ظاهرک اولی اولان سر ایجاده تنبیه ایتدی وفرد یه اوزره اولدیغن بیان ایتدی وشیخ رضی الله تعالی عنه فتوحیه دیدی فاتحیه دیمدی زیرا مفاتح غیبک عددی فتوحک انواع عددی اوزره در* پس بونده ادب الهی به رعایت ایتدی غیب ذاتی ووجود مطلق احاطیدن بدأ ایجادی به تنبیه ده حقه موافقتی قصد ایتمکله وبعض نسخه ده فاتحیه واقعه درای حکمة منسوبة الی اسم الله الفاتح واحدیت ربوبیت ذات احدیه نک فتوحن منتجه اولمغله حکمت احدیت حکمت فتوحیه ایله ارداف اولندی

After that is the ḥikma aḥadiyya (wisdom of unity), which is firmly rooted in the Hūdian word. Aḥadiyya is on three levels. The first is essential aḥadiyya (aḥadiyya dhātiyya), in which there is no consideration of multiplicity in any respect. The words 'Say: He is God, One' (Q 112:1) explain that level of absolute aḥadiyya: 'and it is the absolute essential unity, and unity in this respect is not an attribute of the one; rather it is its very self and its essence.' The second is the martaba (level) of the aḥadiyya of the names and attributes, in which all the names and attributes, with [their] countless multiplicity, are one with the Essence, and the multiplicity of the names is established in intellection and in its relation. On this consideration God is one (wāḥid): 'He is God, the One, the All-Subduing' (Q 39:4). This aḥadiyya is divine aḥadiyya (aḥadiyya ilāhiyya), and on this consideration oneness (waḥda) is an attribute of the One, not His essence. The third level is the aḥadiyya of acts and the aḥadiyya of effects and of things affected. That is, it is that exalted Essence which in reality is the source of all acts and the effective agent in all things acted upon, and this aḥadiyya is the aḥadiyya of lordship (rubūbiyya). So what prevailed over Hūd (peace be upon him) was the witnessing of the aḥadiyya of the multiplicity of lordship, so that he witnessed the lordship of the One in the maẓāhir (loci of manifestation) of the multiple lorded things (marbūbāt), as God Most High relates his words: 'There is no creature but He holds it by its forelock; truly my Lord is on a straight path' (Q 11:56). For that reason the aḥadiyya wisdom was made specific to the Hūdian word. And since the nūriyya (luminous) attribute produces aḥadiyya, he followed the nūriyya wisdom with the aḥadiyya wisdom. ('Then a wisdom of openings in a Ṣāliḥian word.') After that is the ḥikma futūḥiyya (wisdom of openings), which is opened and obtained in the Ṣāliḥian word. 'Futūḥ denotes the obtaining of something from which that was not expected.' So the futūḥiyya wisdom was paired with the Ṣāliḥian word because the she-camel, which was Ṣāliḥ's miracle, came out of the mountain, when its coming out of the mountain was not expected. Also, futūḥ is derived from fatḥ (opening), for it is its plural, just as ʿuqūl is the plural of ʿaql and qulūb the plural of qalb, and Ṣāliḥ is the maẓhar (locus of manifestation) of the name al-Fattāḥ (the Opener). For this reason the mountain was split open for Ṣāliḥ and the she-camel came out of it. Likewise, in this wisdom he drew attention to the secret of bringing into existence (sirr al-ījād), which is the first of the manifest openings, and explained that it rests on fardiyya (oddness). The Shaykh (may God Most High be pleased with him) said futūḥiyya and did not say fātiḥiyya, because the number of the keys of the unseen (mafātiḥ al-ghayb) accords with the number of the kinds of openings. So in this he observed divine courtesy (adab ilāhī), since he intended conformity with the Real in drawing attention to the beginning of bringing into existence from the essential unseen and from encompassing absolute wujūd (being). In some copies it reads fātiḥiyya, that is, 'a wisdom ascribed to God's name al-Fātiḥ (the Opener).' And since the aḥadiyya of lordship produces the openings of the unitary Essence, the aḥadiyya wisdom was followed by the futūḥiyya wisdom.

﴿ثم حكمة فاتحية في كلمة صالحية﴾

يشير رضي الله عنه إلى أنّ حكمته منسوبة إلى الفاتح والفتّاح ، فانفلق الجبل له في إعجازه ، ففتح الله له عن الناقة ، وفتح الله له على قومه بذلك ، فكان موجب إيمان بعض أمّته وإهلاك بعضه في وجود الناقة ومدّتها .قال رضي الله عنه

He, may God be pleased with him, indicates that his wisdom is ascribed to 'al-Fātiḥ' and 'al-Fattāḥ' (the Opener), for the mountain split open for him as his miracle, and God 'opened' [disclosed] the she-camel for him from it, and by that God 'opened' [granted victory/disclosure] for him over his people—this being the cause of the belief of some of his community and the destruction of others of them, in connection with the existence of the she-camel and its allotted term. He, may God be pleased with him, said:

﴿ثمّ حكمة فاتحيّة في كلمة صالحيّة﴾

لأنّها كاشفة عن طريق الإنتاج وفتح باب التوليد والاكتساب

because it discloses the path of production and the opening of the door of generation and acquisition.

﴿ثم حكمة قلبية في كلمة شعيبية﴾

كان الغالب على دعوة شعيب الأمر بالعدل وإقامة الموازين والمكاييل والأقدار .كما قال : " وَما أُرِيدُ أَنْ أَشُقَّ عَلَيْكَ " كلّ هذه الإشارات تدلّ على رعاية العدل وأحدية الجمع والاعتدال .وكما أنّ العدل في حفظ صحّة جميع البدن وسقمه إلى القلب ، والقلب له أحدية جمع القوى الروحانية والقوى الجسمانية ومن القلب ينشعب الروح الطبيعي إلى كل عضو عضو من أعلى البدن وأسفله على ميزان العدل ، فيبعث لكل عضو ما يلائمه من الروح الطبيعي ، فافهم .واستفاد منه موسى عليه السّلام علم الصحبة والسياسة ، وأمره بالتخلَّي عن العامّة إلَّا في وقت معلوم وقدر موزون ، وكان الغالب على موسى عليه السّلام الظاهر . فحصل له بصحبته جميع مقام الجمع .قال رضي الله عنه

What predominated in the call of Shuʿayb was the command to justice and the establishment of proper balances, measures, and quantities. As he said: 'And I do not wish to burden you' [Qur'an 11:88]. All these indications point to the observance of justice, the comprehensive oneness, and equilibrium. Just as justice in preserving the health of the entire body, and its sickness, is referred back to the heart—the heart possessing the comprehensive oneness of the spiritual faculties and the corporeal faculties—and from the heart the natural spirit branches out to every single limb, from the top of the body to its bottom, according to the balance of justice, dispatching to each limb what suits it of the natural spirit. So understand. Moses, peace be upon him, derived from him the science of companionship and governance, and [Shuʿayb] commanded him to withdraw from the common people except at a known time and a weighed measure; and what predominated in Moses, peace be upon him, was the outward (al-ẓāhir). Thus, through companionship with him, he attained the whole station of Gathering (jamʿ). He, may God be pleased with him, said:

﴿ثمّ حكمة قلبيّة في كلمة شعيبيّة﴾

لأنّها كاشفة عن الطرق بشعبها وفروعها

because it discloses the paths with their branches (shuʿab) and ramifications.

﴿ثم حكمة قلبية في كلة شعيبية﴾

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

اندنصکره حکمت قلبیه درکه کله شعیبیه ده متشعبه در حکمت قلبیه کله شعیبیه به مختصه قلندی• ایکی سردن اوتری برسر بودرکه شعیب علیه السلامک اسمندن مفهوم اولان معنای تشعیب رعایت اولمغله زیر اشعیب علیه السلام عربدن ایدی وآنک اسمی عر بیدر وبالجمله وقتاکیم انسانک بدنی اقطارنده قلب بدن انسانده بلکه تامة الخلقه اولان حیوا ناتده منبعثه اولان شعبک منبعی اولد اسه پس قلب انسان وحیوا ندن متکون اولان جزئک اولیدر کذلک شعیب علیه السلام کثیر الشعب ایدی نتایج واولادی چوق ایدی وسر آخر شعیب علیه السلامک قلبی سعته وآنک رحمة غافیه بسته مختصه در جمیع اشیایه واسعه ویوز شعبه به منشعبه درو کذلک شعیب علیه السلام او زره غالب اولان صفات قلبیه ایدی عدل ایله امر وایفاء کیل وقسط اله وزن ایدی وقلب دخی مظهر عدل ایدی وبین الظاهر والباطن جمع احد یتنک صورتیدرو بدنک اعتدالی** ونفسک عدالتی اند ندر وعدلک مقتضاسی اوزره فیض اندن منبعث اولوب اقطار صورته ساری وجمیع اعضایه علی السویه واصل وجاریدر که صورتک بقاسی انکله در وقلب ایچون قوای روحانیه ونفسانیه وبدنیه جمعنک احدیتی حاصله در و بوقوی قسطاس مستقیم ایله اندن متشعبه در وهر عضوه اندن متوزع اولور انک استعدادی وقوت قبولی اقتضاسی اوزره* ویأتی المدد الیها دائما علی نسبة محفوظة القدر بالعدل وله ایفاء کل ذی حق حقه.• وحکمت فتوحیه بی حکمت قلبیه ایله اردافده اشارت ایند یکه فتوحیه کلیه غیبیه قلبه مخصوصه در وفتوحات الهیه قلب کاملده حاصله وانکله تامه اولور

After that is the ḥikma qalbiyya (wisdom of the heart), which branches out (mutashaʿʿiba) in the Shuʿaybian word. The qalbiyya wisdom was made specific to the Shuʿaybian word for two secrets. One secret is this: [it was done] in regard to the meaning of tashʿīb (branching) that is understood from the name of Shuʿayb (peace be upon him), for Shuʿayb (peace be upon him) was of the Arabs and his name is Arabic. In sum, the heart is the source of the branches that issue forth throughout the regions of the human body, indeed in the human body and in animals of complete constitution. Since this is so, the heart is the first part to be formed of the human and the animal. Likewise Shuʿayb (peace be upon him) had many branches: his offspring and children were many. The other secret is that Shuʿayb's heart, by its capacity and […] mercy, is […], vast toward all things, and branches into a hundred branches. Likewise, what prevailed over Shuʿayb (peace be upon him) were the attributes of the heart: commanding justice, giving full measure, and weighing with equity. The heart too was the maẓhar (locus of manifestation) of justice, and it is the form of the aḥadiyya (unity) of the jamʿ (gathering) between the outward and the inward. The equilibrium of the body and the justice of the soul come from it. In accordance with what justice requires, the fayḍ (effusion) issues from it, permeates the regions of the form, and reaches and flows to all the members equally, and by it the form subsists. For the heart is obtained the aḥadiyya of the totality of the spiritual, psychic, and bodily faculties. These faculties branch out from it by 'the straight balance' (Q 17:35), and are distributed from it to each member according to what that member's istiʿdād (preparedness) and power of reception require. 'And the replenishment comes to them always in a proportion whose measure is preserved by justice, and it belongs to it to give each one who has a right his right.' And in following the futūḥiyya wisdom (wisdom of openings) with the qalbiyya wisdom he indicated that the universal unseen openings are specific to the heart, and that the divine openings are obtained in the perfect heart and are completed by it.

﴿ثم حكمة ملكية في كلمة لوطيّة﴾

أضيفت حكمته إلى الملك من طلبه القوّة والركن الشديد ، فإنّ الملك القوّة والشدّة ، كما سيأتيك .قال رضي الله عنه

His wisdom is ascribed to sovereignty (al-mulk) because of his request for strength and a mighty support (al-rukn al-shadīd), for sovereignty is strength and might, as will come to you [in what follows]. He, may God be pleased with him, said:

﴿ثمّ حكمة ملكيّة في كلمة لوطيّة﴾

لأنّها كاشفة عن الوصول إلى سلطنة الملك من قهر القوم ونفوذ أمر مجازاته فيهم

because it discloses the attainment of the sovereignty of dominion (salṭanat al-mulk) through subjugating the people and the effectiveness of the command of His requital among them.

﴿ثم حكمة ملكية في كلمة﴾

لو طیه (اندنصکره حکمت ملکیه در که کلمه لوطیه ده مالکه در وحکمت ملکیه کلمه لوطیه به مختصه قلندی لوطله امتنک حالی اوزره غالب اولان امردن اوتری ولوطک قومنه حقک شدت عقوبت ایله معامله سندن اوتری شول شدت مقابله سنده که لوط انلردن مشاهد . اتبدی حتی لوطک قوم ایله حالی لسانی* لوان لی بکم قوة اوآوی الی رکن شدید* قولی ایله نطق ایتدی یعنی لوط علیه السلام قومی بینند . ضعیف ایدی وانلر اقویا وشدید الحجاب ایدیلر حقک امر ینه انقیاد ایدوب دعوتی قبول ایتمدیلر وامور طبیعیه به انهماکلری و شهوات بهیمیه به اشتغاللری واسطه سیله وجه ارضده افساد ایتدیلر تالوط (لوان لی بکم قوة اوآوی الی رکن شدید) دیدی پس حق شدید وقوی به التجا ایتدی تاکیم حق شدید شدت عذابله انلری استیصال ایلیه وحکمت قلبیه بی حکمت ملکیه ایله تعقیب ایلدی زیرا فتوحات قلبیه ملک وشدت ایله نصر فی منتجه در و تجلیات الهیه غیبیه به ملک شدت ایله قلب انسان اوزره وارده اولو بانی وجود اضافیسندن افنااید یجیدر کهانده انسان کندی نفسی ایجون وجود مشاهد ه ایتمیه فکیف که همت ایله تصرفه مبادرت ایلیه

(After that is the ḥikma malakiyya (wisdom of strength), which holds sway (mālika) in the Lūṭian word. The malakiyya wisdom was made specific to the Lūṭian word because of the matter that prevailed over the state of Lūṭ and his community, and because of the Real's dealing with Lūṭ's people with severity of punishment, in return for the severity that Lūṭ witnessed from them. [It went so far] that the tongue of Lūṭ's state with his people uttered the words: 'If only I had power against you, or could take refuge in a strong support!' (Q 11:80). That is, Lūṭ (peace be upon him) was weak among his people, while they were strong and intensely veiled. They did not submit to the Real's command and did not accept the call, and through their immersion in natural matters and their preoccupation with bestial lusts they worked corruption on the face of the earth, until Lūṭ said: 'If only I had power against you, or could take refuge in a strong support!' So he took refuge in the Real, the Strong and Mighty, so that the Real, the Strong, might extirpate them with the severity of punishment. And he followed the qalbiyya wisdom (wisdom of the heart) with the malakiyya wisdom, because the openings of the heart produce taṣarruf (free disposal) with strength and severity. The unseen divine tajalliyāt (self-disclosures) come upon the human heart with strength and severity and annihilate him from his relative (iḍāfī) wujūd (being), so that in that [state] the human does not witness being for his own self. How then could he hasten to free disposal through himma (aspiration)?

﴿ثم حكمة قدرية في كلمة عزيزيّة﴾

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

أضيفت حكمة عزيرية عليه السّلام إلى القدر لطلبه العثور على سرّ القدر ، وكان الغالب على حاله القدر والتقدير ، " فَأَماتَه ُ الله مِائَةَ عامٍ " ولما سأله الله تعالى : " كَمْ لَبِثْتَ " عن قد ما لبث ، قال بالتقدير : " لَبِثْتُ يَوْماً أَوْ بَعْضَ يَوْمٍ قالَ بَلْ لَبِثْتَ مِائَةَ عامٍ ". وقوله : " أَنَّى يُحْيِي هذِه ِ الله بَعْدَ مَوْتِها " استفهام استعظام وتعجّب عن كيفية تعلَّق القدر بالمقدور بالنظر الظاهر على ما سيأتيك نبؤه عن قريب .قال رضي الله عنه

Word] The wisdom of ʿUzayr [Ezra], peace be upon him, is ascribed to al-qadar (Decree) because of his seeking to attain the secret of Decree, and because what predominated in his state was Decree and predetermined measure (al-taqdīr): 'So God caused him to die for a hundred years' [Qur'an 2:259], and when God, exalted is He, asked him: 'How long have you remained [thus]?' regarding the duration of his stay, he answered by estimation: 'I have remained a day, or part of a day.' He said: 'Rather, you have remained a hundred years' [Qur'an 2:259]. And his saying: 'How will God give life to this [town] after its death?' [Qur'an 2:259] is a question of astonished wonderment concerning the manner in which Decree attaches to the decreed thing, from an outward point of view—as its account will come to you shortly. He, may God be pleased with him, said:

﴿ثمّ حكمة قدريّة في كلمة عزيزيّة﴾

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

لأنّها كاشفة عن حفظ الصور الملكيّة عن الانحلال ومبدئه

because it discloses the preservation of the sovereign forms (al-ṣuwar al-mulkiyya) from dissolution, and its principle.

﴿ثم حكمت قدرية في كلمة عزيرية﴾

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

(اند نصکره حکمت قدر به در که کلمه عزیر به و محکمه در وحکمت قدر به کلمه عزیر به به مختصه قلندی* عزیر سر قدره عثوری طلب ایتدیکندن اوتری وعزیر علیه السلامک حالی اوزره قدر ایله تعذیر غالب ایدی* پس حق تعالی آنک رو حتی یوز بیل مقداری قبض ابتدی* فاماته الله مائة عام ثم بعثه " پس عزیرک لبثی قدرندن کم لبثت قولی ایله الله تعالی سؤال ایتد کده لبثت یوما او بعض یوم قولی ایله تقدیر ایله جواب ایتدی* پس حق تعالی (بل لبنت مائة عام) قولی ایله قدر معین ایدیکن تعیین ایندی (وکذلک أنی یحیی هذه الله بعد موتها (قولی قدرتک مقدوره تعلقی کیفیتندن تعجب واستعظام استفها میدر وقریة خربهنک علی ماکانت علیه اماده سنک استبعادی صورتیدر* پس حق تعالی انک استعظام واستبعادی واسطه سیله صور اعاد . نک انوا عن واحکام قدرتک انواعن اظهار ابتدی پس انکیچون بوحکمت عزیره مقارن قلندی واحکام قضا وقدر بو حکمتده ایراد اولندی وحکمت ملکیة حکمت قدریه ایله ارداف اولندی* زیرا ملک وشدت حقک واسماء الهیه نکدر و سر قدره اطلاع حقه مخصوصدر* پس اشارت ایدر که فنا فی الله اولوب رکن شدید اولان حقه التجا ابدن کسنه وجود حقانی ایله موجود اولدقد نصکره سر قدره وحکمت قدریه یه مطلع اولور نته کیم عزیر علیه السلام اماته اولنوب احیا اولندقدنصکره سرقدره . واقف اولدی

(After that is the ḥikma qadariyya (wisdom of measure / predestination), which is made firm in the ʿUzayrian word. The qadariyya wisdom was made specific to the ʿUzayrian word because ʿUzayr sought to come upon the secret of qadar (predestination), and qadar with […] prevailed over the state of ʿUzayr (peace be upon him). So God Most High took his spirit for about a hundred years: 'So God caused him to die for a hundred years, then raised him' (Q 2:259). Then, when God Most High asked about the measure of ʿUzayr's tarrying with the words 'How long have you tarried?', he answered by estimation with the words 'I have tarried a day or part of a day.' So God Most High specified what the determined measure was with the words 'Nay, you have tarried a hundred years' (Q 2:259). The words 'How shall God give life to this after its death?' (Q 2:259) are a question of wonder and of deeming great the manner in which power (qudra) attaches to its object, and they are the form of deeming unlikely the restoration of the ruined town to what it had been. So God Most High, by means of his deeming [it] great and deeming [it] unlikely, made manifest the kinds of forms of restoration and the kinds of rulings of power. For that reason this wisdom was paired with ʿUzayr, and the rulings of qaḍāʾ (decree) and qadar were set forth in this wisdom. The malakiyya wisdom (wisdom of strength) was followed by the qadariyya wisdom because strength and severity belong to the Real and to the divine names, and awareness of the secret of qadar is specific to the Real. So he indicates that the one who becomes fānī fī llāh (annihilated in God) and takes refuge in the Real, who is the strong support, becomes aware of the secret of qadar and of the qadariyya wisdom after he comes to exist by ḥaqqānī (real, God-given) wujūd (being), just as ʿUzayr (peace be upon him) came to know the secret of qadar after he was made to die and brought back to life.

﴿ثم حكمة نبويّة في كلمة عيسوية﴾

أسند الشيخ حكمته إلى النبوّة لكون الغالب على عيسى عليه السّلام الإنباء عن الحق وإنباء الحق عنه له وعن نفسه ولعلوّه وارتفاعه الروحي والإلهي عن أبناء البشر ، كما ستعرف .قال رضي الله عنه

The Shaykh ascribed his wisdom to Prophecy (al-nubuwwa) because what predominated in Jesus, peace be upon him, was informing about the Real and the Real's informing concerning him and about himself, and because of his loftiness and his spiritual and divine elevation above the sons of humankind, as you will come to know. He, may God be pleased with him, said:

﴿ثمّ حكمة نبويّة في كلمة عيسويّة﴾

لأنّها كاشفة عن معظم أمر الإظهار من إحياء الموتى وانشاء الطير

because it discloses the greatest part of the matter of manifestation, [namely] the reviving of the dead and the creating of the bird.

﴿ثم حكمته نبوية في كلمة عيسوية﴾

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

اندنصکره نصکره حکمت نبویه در که کله عیسویه ده مینیه در لفظ نبی همزه ایله وارد اولدی وهمز سز* پس همزه ایله نبادن مشتق اولوریعنی انبیا معناسنه در وهمزه سز نبا ینبودن اولور ارتفاع معناسنه در یقال ینبوا اذا ارتفع وشیخ رضی الله تعالی عنهک بوحکمتی نبواته اقرا نندن مرادی اخبار معناسنه دکلدر زیرا بو کتا بده ذکراولنان جمیع انبیا اخبارده مشترکلردر بلکه مرادی رفعت معناسنه در قال صدر الملة والدین القنوی قدس سره فی الفکوک ومراد شیخنا رضی الله تعالی عنه من اقرانه هذه الحکمة بالنبوة لیس بمعنی الاخبار فان کل من ذکر من الانبیاء فی هذا الکتاب مشترکون فی ذلک وانما مراده معنی الرفعة* انتهی کلامه وعیسانک رفعته نسبتنک وجهی بودرز برا عیسی کلمة اللهدر وروح الهیدر حق تعالی انی کندی نفسنه نسبت ابتدی* روح الله وکلمته القاها الی مریم* قولی ایله وکذلک حقه عروجده انی رفعته نسبت ابتدی* انی متوفیک ورافعک الی بل رفعه الله الیه* قولنده . پس بوسردن اوتری حکمت نبویه یی کله عیسویه به مقارن ایلدی وداود قیصری صدر الدین قنوینک کلامنی رد ایدوب دیر که ولبس الها وبالنبوة الشریعة التی هی مشترکة بین الانبیاء له لایلزم اشتراکهم فیها بل المراد بها النبوه العامة الازلیة ولا اشتراک لاحد من الانبیاء والاولیاء فیها* پس بوورطه دن فرار ایدوب ورطهٔ اخرا به واقع اولدی زیرا عیسی نبوت عامه صاحبی دکلدرنه نبوة عامه ازلیه ایله ونه نبوت عامه بشر به ایله ولایت عامه صاحبیدر نبوت عامه رسول علیه السلامه مخصوصه در کرک نبوت عامه ازلیه اولسون وکرک نبوت عامه بشریه اولسون* قال علیه السلام* کنت نبیا وآدم بین الماء والطین* عیسانک نبوتی سائر انبیا علیهم السلامک نبوتی کی انک نبوت کلیه سندن برجزء در* قال الشیخ فی الفتوحات فی الباب العاشر ولو کان محمد صلی الله تعالی علیه وسلم قد بعث فی زمان آدم لکانت الانبیاء وجمیع الناس تحت حکم شریعته إلی یوم القیمة حسا ولهذا لم یبعث عامة الاهو خاصة فهو الملک والسید وکل رسول سواء بعت الی قوم مخصوصین فلم تعم رسالة احد من الرسل سوی رسالته صلی الله علیه وسلم انتهی کلامه وشیخ رضی الله تعالی عنه بوکتا بده ذکر ایتدیکی انبیادن هر برنی به حکم الهیه دن برحکمتی تخصیص ایلدیکه اول نبینک نبوتی زما ننده آنک ذوقی وکمالی آنی اقتضا ایدر ونبوت مطلقه رسول علیه السلامدن اول حکمت آنک حصة تعینی سید رکه آنک نبوتی او انشده آنک قلبی او زره انزال اولندی* وآنک ولا یتنه متعلقه اولان حکم علوم وکمالات ولایة مطلقة محمد به دن مستفاده در* پس عیسی علیه السلامک قلبی اوزره منزله اولوب شیخک اکا تخصیص ابتدیکی حکمتدن شیخک مرادی أنک دعوتی زماننده اولان حکمید ر سائر انبیانک حکمی کبی هر نشأت روحانیه ده اولان حکم دکلدر ودخی نشأت ثانیه ده اولان ولایت عامه ایله نزول ایدوب خاتم ولایت عامه اولدیغی حیثیله قلبه نازله اولان حکمتی دکلدر زیرا عیسی نشأت ثانیه ده نبوت ایله نزول ایتمزکه اول زمانده انت حکمتی نبوته نسبت اولنه ولایت ایله وشریعت محمدیه به تبعیت ایله نزول ابدر وانبأ تعریفی ایله انبا ایدرکه اول انباء عیسایه مخصوصه دکلدر کل اولیاده خصوصا خلفا واقطابده موجود وخاتم ولایت محمدیه ده اکل وجه اوزره مشهوددر* پس داود قیصری صدر الدینک کلامی ردنه ایراد ایتد یکی سنده مصیب دکلدر وصدرالدین قنوی حکمت عیسویه ده نبوت اخبار معنا سنه اولدیغی وجه اوزره رفعت معناسنه اولدیغی وجهی ترجیح ایدوب اکا تخصیص ایتد یکنک سری بودر زیرا عیسانک نبوته نسبت ایله اولان رفعتدن حقه مرفوع اولدیغنک رفعتی دخی ارفعدر زیرا نبوت صفت خلقیه در حقله امت بیننده برواسطه در وعیسانک حقه مرفوع اولمسی صفت خلقیه دن انی تجرید ایدوب انکله حق بیننده اولان (نسبت) نسبت الهیه یی احیا ایتمکدر وحقه اتصالدر وشک بوقدرکه برشیئک حقه اتصالی رفعی وحقک انی کندی نفسته رفعی رفعتی امر حقله منصب نبوت ایله خلقی حقه دعوت اتمک رفعتندن ارفعدر* پس حکمت عیسویه رفعت الهیه به نسبت اولندیغی ارجحدر* نبوته نسبت اولندیغندن فافهم* واکر داود قیصری دیمش اولیدی ولکن فهم ظاهر اوزره ظاهر اولان بودر که عیسانک نبوتی فطریه اولوب انک حالی اوزره غالبه اولمغله وبطن امده (لاتحزنی قد جعل ربک تحتک سریا) ومهد ایچنده (آتانی الکتاب وجلمنی نبیا) نبوت فطریت قابل اولمغله وبالجمله روح الله اولوب انک اوزره حقدن انباغالب اولدیغندن اوتری وحق تعالی اکا اندن وکندی نفسندن انبا ایتدیکندن اوتری وانباء بشر اوزره انک علوندن اوری وارتفاع روحی والهبسندن اوتری بوحکمت نبویه ایله لقب اولندی* پس بونک ایچون حکمت قدریه حکمت نبویه ایله ارداف اولندی* زیرا سر قدره اطلاع رفعت کلیة الهیه یی منتجه در وعزیر علیه السلام کی سرقدردن سؤال ایتمک اماتت واحیایه وسرقدره اطلاعه سببیدر* وعیسی علیه السلام سرقدره مطلعدر سرقدردن سؤال ایتمز بلکه حکم قدرایله میتی احیاایدر* پس سرقدره اطلاع رفعت عیسویه نک مقدما تندندر ورفعت کلیه عیساده ظاهر اولدی

After that is the prophetic wisdom (ḥikma nabawiyya), which is […] in the Jesus-word (kalima ʿĪsawiyya). The word nabī has come both with hamza and without hamza. With hamza it is derived from nabaʾ, that is, it has the meaning of inbāʾ (informing). Without hamza it is from nabā yanbū, and it has the meaning of irtifāʿ (elevation); one says "yanbū" when it rises. The Shaykh's (may God Most High be pleased with him) intent in pairing this wisdom with prophecy (nubuwwa) is not the sense of informing, for all the prophets mentioned in this book share in informing; rather, his intent is the sense of rifʿa (elevation). Ṣadr al-Milla wa-l-Dīn al-Qūnawī (may his secret be hallowed) said in al-Fukūk: "The intent of our Shaykh (may God Most High be pleased with him) in pairing this wisdom with prophecy is not in the sense of informing, for all of the prophets mentioned in this book share in that. His intent is only the sense of elevation." End of his words. The reason Jesus is related to elevation is this: Jesus is the Word of God and a divine spirit. God Most High related him to His own Self with His words "a spirit of God and His word, which He cast unto Mary." Likewise, in [his] ascension to the Real, He related him to elevation, in His words "I will take you and raise you to Me" (Q 3:55) and "rather, God raised him to Himself" (Q 4:158). So on account of this secret he joined the prophetic wisdom to the Jesus-word. Dāwūd al-Qayṣarī, refuting the words of Ṣadr al-Dīn al-Qūnawī, says: "What is meant by prophecy is not the law-giving [prophecy] (sharīʿa), which is shared among the prophets, […] so that their sharing in it would follow. Rather, what is meant by it is the universal pre-eternal prophecy (nubuwwa ʿāmma azaliyya), in which none of the prophets and saints has any share." So, fleeing from this pitfall, he fell into another pitfall. Jesus is not the possessor of universal prophecy, neither of universal pre-eternal prophecy nor of universal human prophecy (nubuwwa ʿāmma bashariyya). He is the possessor of universal sainthood (walāya ʿāmma). Universal prophecy is specific to the Messenger (upon him peace), whether it is universal pre-eternal prophecy or universal human prophecy. He (upon him peace) said: "I was a prophet while Adam was between water and clay." The prophecy of Jesus, like the prophecy of the other prophets (upon them peace), is a part of his [the Messenger's] universal prophecy. The Shaykh said in al-Futūḥāt, in the tenth chapter: "Had Muḥammad (God Most High bless him and grant him peace) been sent in the time of Adam, the prophets and all people would have been under the rule of his sharīʿa until the Day of Resurrection, in a sensory way (ḥissan). For this reason none was sent universally except him alone. He is the king and the master, and every messenger other than him was sent to a specific people. So the message of none of the messengers was universal except his message (God bless him and grant him peace)." End of his words. To each of the prophets he mentioned in this book, the Shaykh (may God Most High be pleased with him) assigned one wisdom from among the divine wisdoms, which the taste (dhawq) and perfection of that prophet required in the time of his prophecy. That wisdom is his determined share (ḥiṣṣa taʿayyunī) of the absolute prophecy (nubuwwa muṭlaqa) of the Messenger (upon him peace), which was sent down upon his heart at the time of his prophecy. The wisdoms, sciences and perfections connected with his sainthood are derived from the absolute Muḥammadan sainthood (walāya muṭlaqa Muḥammadiyya). So by the wisdom which was sent down upon the heart of Jesus (upon him peace), and which the Shaykh assigned to him, the Shaykh's intent is his wisdom that belonged to the time of his call (daʿwa). Like the wisdom of the other prophets, it is not the wisdom that is in every spiritual configuration (nashʾa rūḥāniyya). Nor is it the wisdom that descends upon [his] heart inasmuch as, descending in the second configuration (nashʾa thāniya) with universal sainthood, he is the seal of universal sainthood. For in the second configuration Jesus does not descend with prophecy, such that at that time his wisdom would be related to prophecy. He descends with sainthood and in following the Muḥammadan sharīʿa. He informs with the informing of instruction (inbāʾ taʿrīf), an informing that is not specific to Jesus. It exists in all the saints, especially the caliphs (khulafāʾ) and poles (aqṭāb), and it is witnessed in the most perfect manner in the Seal of Muḥammadan sainthood. So Dāwūd al-Qayṣarī is not correct in what he adduced to refute the words of Ṣadr al-Dīn. In the Jesus-wisdom, Ṣadr al-Dīn al-Qūnawī preferred the aspect of prophecy having the sense of elevation over the aspect of its having the sense of informing, and he assigned that [aspect] to him. The secret of this is as follows. The elevation of Jesus's being raised to the Real is more elevated than the elevation [he has] through relation to prophecy. Prophecy is a creaturely attribute (ṣifa khalqiyya), an intermediary between the Real and the community (umma). Jesus's being raised to the Real, by contrast, is his being stripped of the creaturely attribute, the reviving of the divine relation (nisba ilāhiyya) that is between him and the Real, and connection (ittiṣāl) to the Real. There is no doubt that a thing's connection to the Real, its raising, and the elevation of the Real's raising it to Himself is more elevated than the elevation of calling creation to the Real, by the Real's command, through the office of prophecy. So it is more preponderant that the Jesus-wisdom be related to divine elevation than that it be related to prophecy. So understand. Had Dāwūd al-Qayṣarī said: "But what appears according to the outward understanding is this. Jesus's prophecy was innate (fiṭriyya) and prevailed over his state. While in the mother's belly ["Do not grieve; your Lord has placed beneath you a stream" (Q 19:24)] and in the cradle ["He has given me the Book and made me a prophet" (Q 19:30)] he was receptive to innate prophecy. In sum, he was the Spirit of God, and informing from the Real prevailed over him. The Real Most High informed him of him and of His own Self. He was high above the children of mankind, and he had spiritual and divine elevation. For these reasons this [wisdom] was given the title of prophetic wisdom." For this reason the wisdom of destiny (ḥikma qadariyya) was followed by the prophetic wisdom. For acquaintance with the secret of destiny (sirr al-qadar) yields universal divine elevation (rifʿa kulliyya ilāhiyya). Asking about the secret of destiny, as ʿUzayr (upon him peace) did, is the cause of [his] being made to die and brought to life, and of acquaintance with the secret of destiny. Jesus (upon him peace) is acquainted with the secret of destiny. He does not ask about the secret of destiny; rather, by the rule of destiny he brings the dead to life. So acquaintance with the secret of destiny is among the preliminaries of Jesus's elevation, and universal elevation became manifest in Jesus.

﴿ثم حكمة رحمانية في كلمة سليمانية﴾

أسندت حكمته إلى الرحمن لكمال ظهور أسرار الرحمة العامّة والخاصّة فيه صلَّى الله عليه وسلَّم على الوجه الأعمّ الأشمل وبالسرّ الأتّم الأكمل ، وجعل الله سعته في أمره وحكمه على أكثر المخلوقات ، وسخّر له العالم جميعا كما وسعت رحمة الرحمن جميع الموجودات ، فافهم .قال رضي الله عنه

His wisdom is ascribed to al-Raḥmān because of the complete manifestation of the secrets of general and special mercy in him, may God bless him and grant him peace, in the most all-encompassing and comprehensive mode and with the most complete and perfect secret. God made his authority and command extend over most of creation, and subjected the entire world to him, just as the mercy of al-Raḥmān has encompassed all existent things. So understand. He, may God be pleased with him, said:

﴿ثمّ حكمة رحمانيّة في كلمة سليمانيّة﴾

لأنّها كاشفة عن تمام سلطان الإظهار ونفوذ قهرمان أمره في الثقلين

because it discloses the completion of the sovereignty of manifestation and the effectiveness of the steward of His command (qahramān amrihi) over the two weighty kinds [jinn and men].

﴿ثم حكمة رحمانية في كلمة سليمانية﴾

(اند نصکره حکمت رحمانیه درکه کله سلیمانیه ده ساریه در حکمت رحمانیه کله سلیمانیه یه اسناد اولندی رحمت عامه وخاصه نک اسراری کمالیله سلیمانده ظاهره اولدیغندن اوتری وحق تعالی سلیمانک امرنده وحکمنده اکثر مخلوقات اوزره وسعت وجمیع عالمی اکا تسخیر ایدوب اکا تصرف وسلطنت اعطا ایتدی نته کیم رحمت رحمان جمیع موجوداته واسعه در وحکمت نبویه حکمت رحمانیه ایله ارداف اولندی زیرا عبدک حقه ارتفاعند نصکره عبد خلایق بیننده رحت رحمانیه ایله ظاهر اولور* وعیسی حقه مرفوع اولدقد نصکره نشأت ثانیه ده ولایت عامه اولان رحمت رحمانیه ایله نزول ایده جکنه اشارت ایدر پس عیسی کبی حقه مرفوع اولمیوب قاب قوسینه واصل اولمیان کمسنه سلیمان کی خلایق بیننده خلافت وحکم ایله ظاهر اولمز

After that is the all-merciful wisdom (ḥikma raḥmāniyya), which pervades the Solomon-word (kalima Sulaymāniyya). The all-merciful wisdom was ascribed to the Solomon-word because the secrets of general and specific mercy (raḥma ʿāmma wa-khāṣṣa) became manifest in Solomon in their perfection. God Most High [gave] amplitude to Solomon's command and rule over most creatures, subjected the whole world (ʿālam) to him, and granted him disposal (taṣarruf) and sovereignty, just as the mercy of the All-Merciful embraces all existents. The prophetic wisdom (ḥikma nabawiyya) was followed by the all-merciful wisdom because, after the servant's elevation to the Real, the servant becomes manifest among creatures with the all-merciful mercy (raḥma raḥmāniyya). It points to [the fact] that Jesus, after having been raised to the Real, will descend in the second configuration (nashʾa thāniya) with the all-merciful mercy, which is universal sainthood (walāya ʿāmma). So one who has not been raised to the Real like Jesus, and has not reached "two bows' length" (Q 53:9), does not become manifest among creatures with vicegerency (khilāfa) and rule like Solomon.

﴿ثم حكمة وجودية في كلمة داودية﴾

إنّما كانت حكمته وجودية لما تمّ في وجوده حكم الوجود العامّ في التسخير ، وجمع الله له بين الملك والحكمة والنبوّة ، ووهبه سليمان الذي آتاه التصرّف في الوجود على العموم ، وخاطبه بالاستخلاف ظاهرا صريحا ، فبلغ الوجود بوجوده كمال الظهور .قال رضي الله عنه

His wisdom was existential because in his existence there was fulfilled the general ruling of existence in respect of subjugation [of creation]; God united in him kingship, wisdom, and prophethood, and bestowed upon him Solomon, to whom He gave control over existence in general, and addressed him explicitly and manifestly with vicegerency (istikhlāf); thus, through his existence, existence attained the perfection of manifestation. He, may God be pleased with him, said:

﴿ثمّ حكمة وجوديّة في كلمة داوديّة﴾

لأنّها كاشفة عن مبدأ تلك السلطنة وأصلها بما اشتملت عليه ، لأنّ الحكمة الداوديّة مشتملة على السليمانيّة منها وزيادة ، حيث أنّ سليمان موهوب له ، على ما ورد في التنزيل : " وَوَهَبْنا لِداوُدَ سُلَيْمانَ " وقوله : " وَلَقَدْ آتَيْنا داوُدَ مِنَّا فَضْلًا "

because it discloses the origin of that sovereignty and its root, by what it comprises, for the Davidic wisdom comprises the Solomonic [wisdom] and more, since Solomon was granted to him [David], as it came in the Revelation: 'And We granted David Solomon' (Q. 38:30), and His saying: 'And indeed We gave David favor from Us' (Q. 34:10).

﴿ثم حكمة وجودية في كلمة داودية﴾

(اندنصکره حکمت وجودیه درکه کلمه داودیه ده موجوده در وکلة داودیه حکمة وجودیه به مختصه قلندی* زیرا وجود صورت انسانیه ده خلافت الهیه ایله تمام اولدی* بونوع انسانیده شول کسنه که خلافت اولاانده ظاهر اولدی آدم ایدی ولکن خلافتک حکمی تماما آدم ایله ضبط اولمدی مستخلف علیهم اوله جق قومک وجودی قلتندن اوتری زیرا آدمک زماننده آدمک مرتبه سی احکامنک انبساطنی اقتضا ابدر* کیمسه یوغیدی تاکیم اول مرتبه نک احکامی انک اوزره منبسط اوله الا انک ذریتندن برطائفة یسیره ابدی* پس بواجلدن آدمک خلافتی مرتبه رسالته متضمنه اولمدی بلکه آدمده وانک خلفی اولان ذریتنده وآدمد نصکره انلردن متناسلین اولنلرده نوح علیه السلام زمانه کانجه که مرسلینک اولیدر قوتده قالدی ظاهره اولمدی• پس احکام خلافت حیثیتیله مستخلف فیهمک مرتبه سی حیثیتیله وجود کبی ظهورا وانبساطا زائده اولقدن زائله اولمدی حتی امر خلافت داود علیه السلامه منتهی اولدی پس مرتبه خلافت انک وجودیله تمام ووجودده انک احکامی منبسط اولدی درجات اکلیت حسبیله کمال مقامنک حصولنده شرط اولان شی استیفا اولندقد نصکره واولکی کسنه که تسخیر ایله خلافت انده کمال بولدی داود ایدی* زیرا حق تعالی داوده جبال وطیری انکله تسبیح ترجیعنده اکا تسخیر ایتدی قال الله تعالی (انا سخرنا الجبال معه یسبحن بالعشی والاشراق والطبر محشورة کل له اواب) وحق تعالی داوده ملک ایله حکمتی ونبوتی جمع ایتدی (وشددنا ملکه وآتیناه الحکمة وفصل الخطاب (قولنده ودخی ظاهرا وصریحا استخلاف ایله اکاخطاب ایلدی (یا داود انا جعلناک خلیفة فی الارض (قولی ایله پس مرتبة خلافته داودک وجودی روح کبی اولوب مرتبه خلافت انک وجودی ایله متحققه اولوب تمام اولمغله حکمت وجود یه داوده مقارن قلندی* وحکمت رحمانیه حکمت وجودیه اوزره تقدیم اولنوب حکمت وجودیه ایله ارداف اولندی* زیرا سبب وجود اولان نفس رجانینک انبساطیدر وانبساط تجلی وجود وجوداوزره مقد مدر ورحمت رحمانینک ظهوری ووسعتی کمالی وجود ابله متحقق اولور وکذلک سلیمان وداود علیهما السلامه موهبه الهیه در* قال الله تعالی (ووهبنا الداود سلیمان) پس سلیمان اگرچه کیم من عند الله تفهم کل ایله مؤیددر* ولکن داود. وهب الهی وفضل ربانیدر

After that is the existential wisdom (ḥikma wujūdiyya), which exists in the David-word (kalima Dāwūdiyya). The David-word was made specific to the existential wisdom because wujūd (being) was completed in the human form through divine vicegerency (khilāfa ilāhiyya). In this human species, the one in whom vicegerency first became manifest was Adam. But the rule (ḥukm) of vicegerency was not fully established by Adam, because of the paucity in existence of the people who were to be those over whom [he] was made vicegerent. For in Adam's time there was no one (Adam's level (martaba) requires the extension of its rulings) over whom the rulings of that level might extend, except a small group of his offspring. For this reason Adam's vicegerency did not include the level of messengership (risāla). Rather, in Adam, in his offspring who were his successors, and in those procreated from them after Adam, until the time of Noah (upon him peace), who is the first of the messengers, it remained in potency and did not become manifest. So the rulings of vicegerency, with respect to the level of those over whom vicegerency was exercised, did not cease increasing in manifestation (ẓuhūr) and extension, like being, until the matter of vicegerency reached its end in David (upon him peace). The level of vicegerency was completed through his existence, and its rulings extended in existence. This came after what is a condition for attaining the station of perfection had been fulfilled, according to the degrees of greater perfection. The first person in whom vicegerency was perfected through subjection (taskhīr) was David. For God Most High subjected to David the mountains and the birds, [so that they joined] with him in repeating glorification. God Most High said: "We subjected the mountains with him, glorifying at evening and sunrise, and the birds gathered, each turning to him" (Q 38:18–19). God Most High combined for David kingship with wisdom and prophecy, in His words "We strengthened his kingdom and gave him wisdom and decisive speech" (Q 38:20). He also addressed him outwardly and explicitly with the conferral of vicegerency, with His words "O David, We have made you a vicegerent on the earth" (Q 38:26). David's existence was like a spirit for the level of vicegerency, and the level of vicegerency was realized and completed through his existence. So the existential wisdom was joined to David. The all-merciful wisdom (ḥikma raḥmāniyya) was placed before the existential wisdom and followed by it. For the cause of being is the extension of the all-merciful breath (nafas raḥmānī), and the extension of the self-disclosure (tajallī) of being is prior to being. The manifestation, amplitude and perfection of the all-merciful mercy are realized through being. Likewise, Solomon is a divine gift to David (upon them both peace). God Most High said: "And We gave to David Solomon" (Q 38:30). So although Solomon is supported by the understanding of all [things] from God, yet [to] David [he] is a divine gift and a lordly bounty.

﴿ثم حكمة نفسية في كلمة يونسيّة﴾

قال العبد : حاله عليه السّلام كان ضرب مثل لتعيّن النفس الناطقة بالمزاج العنصري وأهوال أحوال المزاج الطبيعي . وفيه رواية ، أنّ حكمته مستندة إلى النفس الرحماني بفتح الفاء لما نفّس الله عنه جميع كربه المجتمعة عليه من قبل أهله ونفسه وولده وماله .قال رضي الله عنه

The servant said: his state, peace be upon him, was a similitude for the entification of the rational soul (al-nafs al-nāṭiqa) through elemental temperament, and the terrors of the states of natural temperament. There is [also] a report that his wisdom is grounded in 'al-nafas al-raḥmānī' (with the fatḥa on the fāʾ, i.e., 'the breath/relief of the All-Merciful'), because God relieved (naffasa) him of all the distress that had gathered upon him on account of his family, himself, his child, and his wealth. He, may God be pleased with him, said:

﴿ثمّ حكمة نفسيّة في كلمة يونسيّة﴾

لأنّها كاشفة عن جامعيّة أمر الإظهار مع الاختفاء والاستتار ، إذ هو مع أنّه في ظلمات الخفاء مغمور ، له مرتبة إظهار الرسالة الكاملة بما ورد : " وَأَرْسَلْناه ُ إِلى مِائَةِ أَلْفٍ أَوْ يَزِيدُونَ ". وبها تمّ السير الذي في عرض الأرض الاعتدالي الإنساني نحو إظهار كمالاته الصوريّة . فحان أن يشرع في السير الذي في عمق بطونه نحو كمالاته المعنويّة المنطوية عليها تلك الكمالات الصورية . فمن تمّ به هذا السير الأخير هو الخاتم للكمالات الوجوديّة كلَّها . ولا شكّ أنّ بروز الكمالات المعنويّة والمعارف الكشفيّة عن مزارع ذلك الأرض مسبوق بتسلَّط قهرمان القهر على تلك المملكة وإفنائه أحكام ما به الامتياز ، فبحسب خفاء الأحكام الامتيازيّة يظهر المعارف والعلوم التي هي من الأحكام الاتّحاديّة . فقوله

because it discloses the comprehensiveness of the matter of manifestation together with concealment and hiddenness, since he, although submerged in the darknesses of concealment, has the rank of manifesting the complete message, as it came [in the Qurʾān]: 'And We sent him to a hundred thousand, or more' (Q. 37:147). And by it is completed the course which is in the equitable breadth of the human earth (ʿarḍ al-arḍ al-iʿtidālī al-insānī) toward the manifestation of his formal perfections. So the time came to begin the course which is in the depth of his interior (ʿumq buṭūnihi) toward his meaning-perfections (kamālātihi al-maʿnawiyya) which those formal perfections enfold. So whoever completes this final course is the seal of all the existential perfections. And there is no doubt that the emergence of the meaning-perfections and the unveiling knowledges (al-maʿārif al-kashfiyya) from the tilled fields of that earth is preceded by the domination of the steward of subjugation (qahramān al-qahr) over that kingdom and his annihilation of the properties of what constitutes distinction (aḥkām mā bihi al-imtiyāz); for according to the hiddenness of the distinguishing properties, the forms of knowledge and sciences which belong to the unitive properties (al-aḥkām al-ittiḥādiyya) become manifest. So his saying,

﴿ثم حكمة نفسية في كلمة يونسية﴾

(اند نصکره حکمت نفسیه در که کلمه یونسیه ده متنفسه در* نفسیه قولنده ایکی وجه جائزدر* بر وجه فانک فتحی ایله در* پس حکمت نفسیهنک کلمه بونسیه به مضاف قلندیغنک وجهی بودر زیرا حق تعالی نفس رحما نیسیله یونسدن جمیع کر بتی تنفیس ایتدیکه اهلی واولادی وقومی قبلندن انک اوزره مجتمعه اولدیدی ودخی کندی طرفندن اولان کر بتی تنفیس ایتدی زیرا مدحضیندن ایدی (انه کان من المدحضین فالتقمه الحوت وهو ملیم) پس وقتاکیم یونس تسبیح ایدوب اعتراف واستغفار ابتدی قال تعالی (فنادی فی الظلمات ان لا اله الا انت سبحانک انی کنت من الظالمین) پس حق تعالی اندن کر بتی تنفیس ایدوب اهلنی وسر بنی اکاهبه ایتدی قال الله تعالی (فنجیناه من الغم وکذلک نجی المؤمنین) و بروجه فانک سکونیدرنته کیم صدرالدین قنوی قدس سره فکوکده دیدی و اما بزم شیخمزک بوحکمتی حکمت نفسیه ایله فانک سکونی ایله تسمیه ایتد یکنک سری یونس علیه السلام صفت کلیه به مظهر اولدیغندن اوتر یدرکه جمیع نفوس انسانیه اول صفتده مشترکه در* ونفوسک مثالیدر ابدان عنصر به ایچون نفوسک تدبیری حیثینیله وانک احوالی اول صفت کلیه نک احکامی صورتی وامثله سیدر مرتبه سنک واستعدادینک مقتضاسی حسبی اوزره ویونسک بطن حوته ارتباطی ارواح کلیه عالیه دن منبعثه اولان نفوس انسانیه نک بدنه ارتباطی صورتیدر و یونسک بطن حوتندن وجه ارض اوزره لحمه کپی ویا برفرخ محفظه کی خروجی یعنی تویسز باوری کبی که اذادن انی حفظ ایدر* اوزرنده جلددن برشی یوغیدی اشارتدرکه نفوس انسانیهیم عناصرده اولان روح حیوانی حوتنه ارتباط ایدوب وروح حیوانی یم عناصر ظلماتنده واقعه اولوب نفس انسانیه استغفار وانا بتد نصکره واسطه استغفار ایله روح حیوانی ظلما تندن و یم عناصرک صفائی کثرتندن منسلخه اولدقده نفوس کلیه مرتبه سنه بالغه اولور* ونفس کامله اولور واکا نفس دیمکه صادق اولور آدم حقنده (هو الذی خلقکم من نفس واحدة (دیمک صادق اوادیغی کی وحکمت وجودیه حکمت نفسیه ایله فانک فتحیله تعقیب اولندیغنک سری بودر زیراتنفیس انسانی وجودک کمالی اولان مرتبه خلافتدن نصکره واقعدر مادامکه انسان کامل کمال وجود اولان مرتبه خلافته واصل اولیه کرب وغم والم وهمدن خلاص اولمز وجود انسانی کمالی منتجه در* فانک سکونیله نفسیه اولدقده حکمت نفسیه ایله تعقیبک وجهی بودرکه نفس انسانی مرتبة خلافنده کمال وجود ایله ظاهره ومتحققه اولدقد نصکره نفوس کلیه مرتبه سنه بالغه اولور)

After that is the wisdom of the breath / of the soul (ḥikma nafasiyya / nafsiyya), which breathes (mutanaffisa) in the Jonah-word (kalima Yūnusiyya). In his word nafasiyya two readings are permissible. One reading is with fatḥa on the fāʾ [nafasiyya]. Then the reason the wisdom of the breath was attributed to the Jonah-word is this. By His all-merciful breath (nafas raḥmānī), God Most High relieved (tanfīs) Jonah of all the distress that had gathered upon him from the side of his family, children and people. He also relieved the distress that came from his own side, for he was among those who lost [the lot]: "he was among those who lost the lot, and the fish swallowed him while he was blameworthy" (Q 37:141–142). Then Jonah glorified [God], confessed and asked forgiveness. God Most High said: "He called out in the darknesses: There is no god but You, glory be to You, I have been among the wrongdoers" (Q 21:87). So God Most High relieved him of distress and granted him his family and his […]. God Most High said: "So We saved him from grief, and thus do We save the believers" (Q 21:88). The other reading is with sukūn on the fāʾ [nafsiyya], as Ṣadr al-Dīn al-Qūnawī (may his secret be hallowed) said in al-Fukūk. Our Shaykh named this wisdom the wisdom of the soul (ḥikma nafsiyya), with sukūn on the fāʾ. The secret of this is that Jonah (upon him peace) is the locus of manifestation (maẓhar) of a universal attribute (ṣifa kulliyya) in which all human souls share. He is the exemplar of souls with respect to the souls' governing of the elemental bodies. His states are the form and exemplars of the rulings of that universal attribute, according to what his level (martaba) and his preparedness (istiʿdād) require. Jonah's connection to the belly of the fish is the form of the connection to the body of the human souls that arise from the lofty universal spirits. Jonah came out of the belly of the fish onto the face of the earth like a piece of flesh or like a protected chick, that is, like a featherless chick, which is protected from harm, with nothing of skin upon him. This is an indication of the following. The human soul connects to the fish of the animal spirit (rūḥ ḥayawānī), which is in the sea of the elements, and the animal spirit is situated in the darknesses of the sea of the elements. After asking forgiveness and turning back [to God], and by means of asking forgiveness, the human soul is stripped of the darknesses of the animal spirit and of the multiplicity of the attributes of the sea of the elements. When this happens, it reaches the level of the universal souls (nufūs kulliyya). It becomes a perfect soul (nafs kāmila), and it becomes true to call it "soul," just as it is true to say concerning Adam: "It is He who created you from a single soul" (Q 7:189). The secret of the existential wisdom (ḥikma wujūdiyya) being followed by the wisdom of the breath, with fatḥa on the fāʾ, is this. The human being's relief comes about after [reaching] the level of vicegerency (khilāfa), which is the perfection of being (wujūd). As long as the perfect human (insān kāmil) has not reached the level of vicegerency, which is the perfection of being, he is not freed from distress, grief, pain and care. Human being yields perfection. When it is nafsiyya, with sukūn on the fāʾ, the reason it is followed by the wisdom of the soul is this: after the human soul has become manifest and realized with the perfection of being at the level of its vicegerency, it reaches the level of the universal souls.

﴿ثم حكمة غيبية في كلمة أيّوبية﴾

جميع أحواله عليه السّلام من أوّل حالة الابتلاء إلى آخر مدّة كشف الضرّ عنه غيبيّ حتى أنّ الآلام كانت في غيوب جسمه ، وابتلي بغتة غيبا ، ثم كشف عنه الضرّ ، كذلك من الغيب من حيث لا يشعر ، فآتاه الله أهله الذين غيّبهم عنه " وَمِثْلَهُمْ مَعَهُمْ رَحْمَةً " من الله غيبته ، كما سنومئ إلى ذلك عن قريب .قال رضي الله عنه

All his states, peace be upon him, from the first moment of trial to the last period when the affliction was removed from him, were of the Unseen (ghaybī)—to the point that the pains were located in the hidden parts (ghuyūb) of his body, and he was afflicted suddenly and unseen, then the affliction was removed from him—likewise from the Unseen, from whence he did not perceive. God gave him back his family, whom He had hidden from him, 'and the like of them with them,' as a mercy [Qur'an 21:84] from God—a hidden bestowal (ghayba) from Him—as we shall shortly allude to. He, may God be pleased with him, said:

﴿ثمّ حكمة غيبيّة في كلمة أيوبيّة﴾

إشارة إلى أوّل ما يتبيّن به أحكام تلك السلطنة ويكشف عن وجوه أوامره النافذة

is an indication of the first thing by which the properties of that sovereignty become clear and the aspects of its effective commands are disclosed.

﴿ثم حكمة غيبية في كلمة ايوبية﴾

(اند نصکره حکمت غیبیه در که کله ابو بیهدن ظاهره در حکمت غیبیه ابو به مقارن قلندی زیرا ایو بک ابتلاسی حالنده واندن اول واند نصکره اولان جمیع احوالی غیبیه ایدی حتی الام انک جسمی غیو بنده ایدی* پس غیب ایله مبتلا قلندی اند نصکره حق تعالی اندن ضری غیبدن کشف ابتدی (ومثلهم معهم رحمة من الله غیبیة) وحکمت نفسیه فتح نون ایله حکمت غیبیه ایله ارداف اولندی زیرا تنفیس الهی وانفاس رحمانیه قلب ایله عالم حسدن غائب اولوب حضرت الهیه غیبیه به داخل اولان کسنه به مخصوصدر ونفسیه سکون ایله حکمت غیبیه ایله تعقیب اولدیغنک وجهی بودرکه نفس کلیه مرتبه سنه بالغ اولان کسنه عالم غیبک اسرار نه مطلع اولدیغنه اشارتدر

Then [comes] the ḥikma ghaybiyya (wisdom of the unseen), which is manifest from the Ayyūbian word. The ḥikma ghaybiyya was joined to Ayyūb [Job] because all of Ayyūb's states, during his affliction, before it and after it, were of the ghayb (unseen), so much so that the pains were in the hidden recesses of his body. So he was afflicted through the unseen. Then God Most High removed the harm from him from the unseen: “and the like of them with them, as a mercy from God, of the unseen”. The ḥikma nafasiyya (wisdom of the breath), with a fatḥa on the nūn, was followed by the ḥikma ghaybiyya, because the divine relief (tanfīs) and the merciful breaths (anfās raḥmāniyya) belong specifically to the one who, with his heart, has become absent from the ʿālam (world) of the senses and has entered the unseen divine ḥaḍra (presence). As for [reading it] nafsiyya, with a sukūn, the reason it is followed by the ḥikma ghaybiyya is that it points to this: the one who has reached the martaba (level) of the Universal Soul (nafs kulliyya) is informed of the secrets of the world of the unseen.

﴿ثمّ حكمة جلاليّة في كلمة يحياويّة﴾

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

لأنّها كاشفة عن أوّل ما يترتّب من الأحكام الوجوديّة والأوصاف الثبوتيّة على الإقهار تحت أحكام السلطنة المذكورة وأوامرها المفنية النافذة ، لما ورد : " لَمْ نَجْعَلْ لَه ُ من قَبْلُ سَمِيًّا " ، فبعد ذلك وقع الاهتداء به فيه

word] because it discloses the first of the existential properties and affirmative attributes (al-awṣāf al-thubūtiyya) that follow upon being subjugated under the properties of the aforementioned sovereignty and its annihilating, effective commands, as it came [in the Qurʾān]: 'We have not made for him any namesake before' (Q. 19:7). After that, guidance by means of him occurred therein.

﴿ثم حكمة جلالية في كلمة﴾

یحیاویة (اند نصکره حکمت جلالیه درکه کله یحیاویه ده متجلیه دروبو حکمتک حکمت جلالیه ایله تسمیه او لنمسنک سببی ایکی امر در* برامر ی یحیی علیه السلامک حالته مختصدر وامر آخر انک ذاتنه واسمنه وصفته مختصدر* پس ذاتنه وصفتنه مختص اولان امر بودر بو ثابتدرکه حق تعالی ذو الجلال والأکر امدروجلیل انک اسماسیدر* ووجودده برموجو د یوقد رکه انک اسما وصفاتی کثرتی وحدت ذاتنده مستهلکه اوله یعنی انک قتنده سر عدد ایله معدود مضمحل اوله حق سبحانه وتعالیدن غیری* پس حق تعالینک یحیایه عنا یتند ندرکه بوکمالدن اکا برنصیب اعطا ایلدی وانی کندی نفسی منزله سنه انزال ایلدی* پس انک اسمنی وصفتنی ذاتی وحدتنده درج ابلدی یعنی نته کیم الله اسمی ایچون اولیت واردر که غیر انکله تسمیه اولنمز کذلک یحیا یه دخی اسمده اولینی اعطا ابلدی (لم نجعل له من قبل سمیا) ویحیادن مقدم موجود اولنلرده بونی ایتدی* پس بو تسمیه ایله یحیایی نعوت الهیه امها تندن اولان اولیت ایله تشریف ایلدی واولیتده دخی کندی نفسی منزله سنده آنی انزال ایلدی وکذلک صباوتی حالنده اکا حکمی اعطا اتمکله انی تشریف ایتدی و بوموطنده حسن خاتمه ایله وبعد الموت محشرده بشری ایله تشریف ایتدی (وسلام علیه یوم ولدت ویوم یموت ویوم یبعث حیا) قولی ایله وامر آخر بودرکه یحیانک ظاهری اوزره صفات جلالیه غالبه ابدی هیبت وفیض وخشیت وورع کی ویحی علیه السلامک تفصیل اوزره احوالی حکمتند . ایراد اولنور ان شاء الله تعالی وحکمت غیبیه حکمت جلالیه ایله ارداف اولندی زیرا حضرت غیبیه به اطلاع واسرار غیبیه یه وقوف وشعور جمال ایچنده جلالی ایراث ایدر وانلره واقف اولان کنه به حق تعالی سطوت وعظمت وجلال ایله تجلی ایدر* یخی علیه السلامه جمال ایجنده جلال ایله تجلی ایتدیکی کی

Then [comes] the ḥikma jalāliyya (wisdom of majesty), which is disclosed in the Yaḥyāwian word. The reason this wisdom is named the ḥikma jalāliyya is two matters. One matter is specific to the state of Yaḥyā [John], upon him be peace, and the other matter is specific to his essence, his name and his attribute. The matter specific to his essence and attribute is this: it is established that God Most High is “Possessor of Majesty and Generosity” (dhū l-jalāl wa-l-ikrām), and jalīl (majestic) is one of His names. And there is no existent in wujūd (being), other than the Real, Glorified and Exalted, whose multiplicity of names and attributes is consumed in the unity of His essence, that is, [such] that with Him what is counted by the secret of number vanishes. It is of God Most High's solicitude for Yaḥyā that He gave him a share of this perfection and set him down in the station of His own self. So He included his name and his attribute in the unity of his essence; that is, just as the name Allāh has a firstness (awwaliyya), such that no other is named by it, so He likewise gave Yaḥyā firstness in [his] name: “We have not made for him a namesake before” (Q 19:7). And He did this […] among those who existed before Yaḥyā. So by this naming He honoured Yaḥyā with firstness, which is among the mothers of the divine qualities, and in firstness too He set him down in the station of His own self. Likewise He honoured him by giving him judgement (ḥukm) in his childhood, and in this abode [He honoured him] with a good end, and after death, at the gathering, with good tidings, by His words: “And peace be upon him the day he was born, the day he dies, and the day he is raised alive” (Q 19:15). The other matter is this: on Yaḥyā's outward [being] the attributes of majesty were dominant, such as awe, […], fear and scrupulousness; and the states of Yaḥyā, upon him be peace, will be set out in detail in his wisdom [chapter], if God Most High wills. The ḥikma ghaybiyya (wisdom of the unseen) was followed by the ḥikma jalāliyya because acquaintance with the unseen ḥaḍra (presence), and knowledge and awareness of the secrets of the unseen, produce majesty within beauty (jamāl), and God Most High discloses Himself (tajallī, self-disclosure) to the one who knows them with power, grandeur and majesty, just as He disclosed Himself to Yaḥyā, upon him be peace, with majesty within beauty.

﴿ثمّ حكمة مالكيّة في كلمة زكراويّة﴾

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

لأنّها كاشفة عمّا يترتّب على تمام أمر الانقهار ،ولذلك قد انساق حاله إلى أن نصّف بالمنشار

because it discloses what follows upon the completion of the matter of subjugation, and therefore his state was drawn on until he was sawn in half with the saw.

﴿ثم حكمة مالكيه في كلمة ذكر ياوية﴾

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

اندنصکره حکمت مالکیه درکه کلمه ذکریا ویه ده متعلقه در وذکریانک حکمتی مالکیه ایله وصف اولندی زیرا انت احوالی اوزره غالب اولان اسم مالک ایدی لان الملک الشدة والملیک الشدید (ان الله هو الرزاق ذو القوة المنین)* پس حق تعالی ان قوت ایله تأیید ایتدیکه انک همتنده وتوجهنده ساریه ایدی که اجابتی وحصول مرادی اثمار ایتدی ومعلوم در که همت اسباب باطنه دندر واسباب باطنه ظاهر مدن معنا وحکما اقو یدر وحقه نسبة احقدر* پس انکیجون عالم امراهلی عالم خلق اهلندن قوتا اتم وتأثیرا اعظمدر* پس (واصلحنا له زوجه) اگر حقک زکریا ایله زوجه سنه اسباب معتاده دن خارجه اولان قوت غیبیه ربانیه ایله امدادی اولمیدی زوجه سی ولدکتور مکه صالحه اولمزدی وزکریادن اکاحمل میسر اولمزدی* پس بوندن او تری حق تعالی زکریا بی یحی ایله تبشیر ایتدکده زکریا اندن وزوجه سندن ولد کلسن استغراب ایدوب (رب الی یکون لی غلام وکانت امرأتی عاقرا وقد بلغت من الکبر عتیا) دیدی پس حق تعالی اکا (کذلک قال ربکهو علی هین وقد خلقتک من قبل ولم تک شیئا (قولی ایله جواب ایتدی یعنی اکرچه کیم بونک کی شیئت حصولی اسباب ظاهره جهتیله صعب بلکه متعذر اولدیسه لکن قدرت تامه وقوة کامله صاحبنه نسبت ایله میندر واندنصکره وقتا کیم حقدن بو قوت زکریا ایله زوجه سنده سرایت ایتدیسه انلردن بحیابه تعدی ابلدی انکیچون حق تعالی (یایحی خذ الکتاب بقوة) دیدی وحکمت جلالیه یی حکمت مالکیه ایله ارداف ایلدی جلال مالکیه وشدتی ایراث ایتدیکندن اوری وسطوت تجلی جلال عبدک وجودنی افنا ایتدیکندنصکره صفات الهیه ایله ظهور ایدوب وجود حقانی ایله مالکیتنه اشارتدن اوری وکذلک یحی زکریا به من عند الله هبه اولاند یغندن اوتری

Then [comes] the ḥikma mālikiyya (wisdom of dominion), which is connected with the Zakariyyāwian word. Zakariyyā's wisdom was described as mālikiyya because the name dominant over his states was al-Mālik (the Possessor), “because mulk (possession) is strength, and malīk is the strong one”: “Truly God is the Provider, Possessor of Strength, the Firm” (Q 51:58). So God Most High supported him with a strength that pervaded his himma (spiritual resolve) and his orientation [toward God], which bore the fruit of [God's] answering [him] and the attainment of his aim. It is known that himma is among the inward causes, and inward causes are stronger than outward ones in meaning and in effect, and more rightly [related] to the Real. Therefore the people of the world of the Command (ʿālam al-amr) are more complete in strength and greater in effect than the people of the world of creation (ʿālam al-khalq). So [concerning] “and We set right his wife for him” (Q 21:90): had there not been the Real's assistance to Zakariyyā and his wife by an unseen, lordly strength outside the customary causes, his wife would not have been fit to bear a child, nor would conception from Zakariyyā have been possible for her. For this reason, when God Most High gave Zakariyyā the good tidings of Yaḥyā, Zakariyyā found it strange that a child should come from him and his wife, and said: “My Lord, how shall I have a boy when my wife is barren and I have reached extreme old age?” (Q 19:8). So God Most High answered him with His words: “So [it will be]; your Lord says: it is easy for Me, and I created you before when you were nothing” (Q 19:9); that is, although the coming about of such a thing is difficult, indeed impossible, from the side of outward causes, it is easy in relation to the Possessor of complete power and perfect strength. Then, when this strength from the Real had pervaded Zakariyyā and his wife, it passed on from them to Yaḥyā; that is why God Most High said: “O Yaḥyā, take the Book with strength” (Q 19:12). And [the Shaykh] made the ḥikma jalāliyya (wisdom of majesty) be followed by the ḥikma mālikiyya because majesty produces dominion and strength; and as a pointer to [this]: after the power of the tajallī (self-disclosure) of majesty has annihilated the servant's wujūd (being), he becomes manifest with the divine attributes and has dominion through a Real (ḥaqqānī) being; and likewise because Yaḥyā was given to Zakariyyā as a gift from God.

﴿ثم حكمة إيناسية في كلمة إلياسية﴾

نشأته عليه السّلام روحانية على وجه لا يقبل تأثير الموت ، فانفلق له جبل لبنان من لبانته في صورة فرس من نار ، فأنس بها وآنسها ، فأمر بالركوب عليها ، فركبها ، فنسب حكمته إلى إيناس نور أحدية الجمع في صورة نارية الفرق على ما يأتي .قال رضي الله عنه

His constitution, peace be upon him, was spiritual in a manner not susceptible to the effect of death. Mount Lebanon split open for him from its heart (labāna) in the form of a horse of fire; he became familiarized (anisa) with it and rendered it familiar, and was commanded to mount it, so he mounted it. His wisdom is thus ascribed to the 'familiarization' with the light of the comprehensive oneness in the fiery form of differentiation, as will follow. He, may God be pleased with him, said:

﴿ثمّ حكمة إيناسيّة في كلمة إلياسيّة﴾

لأنّها كاشفة عمّا يترتّب على ذلك الانقهار مما يبدو من أعلام منازل القرب وعلائم مقامات التداني ، بعد قطع فيافي البعد ومهامه التفرقة والهجر ، من المناجاة والمناداة ، ولذلك أعيدت هذه الكلمة مرّتين - كما ستقف عليه

because it discloses what follows upon that subjugation, of what appears from the signs of the way-stations of proximity and the marks of the stations of nearness, after crossing the wastelands of distance and the deserts of separation and abandonment, [namely] intimate discourse (munājāt) and calling out (munādāt). And therefore this word is repeated twice, as you will come to observe.

﴿ثم حكمة ايناسية في كلمة الياسية﴾

اندنصکره حکمت ایناسیه درکه کلمه الیاسیه ده مستأنسه در وبو حکمت ایناسیه کلمه الیاسیه به مختصه قلندی شول* # ١٨٦ صفت ذاتیه دن اوتریکه حق تعالی انکله الیاسی بزه دی حتی انکله ملائکه ایله مناسبت ایتدی وانسان ایله دخی مناسبت ایتدی* پس بواجلدن الیاس ایجون طائفتین ایله انس ثابت اولدی پس بوطائفتین الباس ایله مونس اولورلردی وانکله مجالست ایدر لردی واولدخی انارک انیسی وجلیسی ابدی و بونک سری بودرکه قوای ارواح عالیه ایله قوای مزاجیه انسانیه بیننده امتزاجات مختلفه ومتنوعه ثابته درکه بیلرنده فعل وافعال وغلبه ومغلوبیه حادث اواور که بوعالمده واقعه اولان استحالاته شبیهه اولان کیفیات معقولیه یه منتهی اولورمانک هوایه وهوانک ناره استحالتی کی پس اناسی مترو حینک بعضیسی روحنده رتبه ملائکه به منتهی اواور و برمر تبه به بالغ اولور که انده موت تأثیر ایتمیه خضر وعیسی علیهما السلام کی پس قوای مزاجیه طبیعیه سی ثابتة الحکم اولان قوای روحانیه سنده مستهلکه اواور• قوای روحانیه نک قوای طبیعیت اوزره سلطنتی استیلاسنک دوامی حسبیله* پس وفتاکیم الیاسک قوای روحانیه سی وقوای طبیعیه سی بیننده حاصله اولان ممازجت تروحندن اول واقعه اولد یسه تساوی یه قریب بروجه اوزره ملاء اعلا ایله وملا اسفل ایله منا سبت ایتدی وطائفتین ایله* وانست ایدوب صفتین بیننده اکاجمع حاصل اولدی پس نشأت ملکه ایله نشأت انسانیه بیننده برزخ کی اولدی وظر فیتک احکامن جامع اولدی وحکمت مالکیه حکمت ایناسیه ایله ارداف اولندی صفات الهیه ایله مالکیه طائفتین ابلهانسی بلکه حقله انسی مورثه اولد یغنه اشار تدن اوتری

Then [comes] the ḥikma īnāsiyya (wisdom of intimacy), which is made familiar in the Ilyāsian word. This ḥikma īnāsiyya was made specific to the Ilyāsian word because of that essential attribute with which God Most High adorned Ilyās [Elijah], so that by it he had affinity with the angels and also had affinity with man. For this reason intimacy with both groups was established for Ilyās; so both groups would be on intimate terms with Ilyās and keep company with him, and he too was their intimate and companion. The secret of this is that between the powers of the high spirits and the powers of the human temperament there are various and diverse mixtures, between which action and being acted upon, dominating and being dominated, occur, which end in intelligible qualities resembling the transformations that take place in this world, like the transformation of water into air and of air into fire. So some of the people who have become spirit-like (mutarawwiḥūn) reach, in their spirit, the rank of the angels, and attain a martaba (level) in which death has no effect, like Khiḍr and ʿĪsā [Jesus], upon them both be peace. Then his natural powers of temperament are consumed in his spiritual powers, whose rule is established, by reason of the continuance of the dominion and mastery of the spiritual powers over the natural powers. So when the mixing that came about between Ilyās's spiritual powers and his natural powers took place before his becoming spirit-like, he had affinity with the higher assembly and with the lower assembly in a manner close to equality, and [with] both groups; and, being intimate [with them], jamʿ (gathering) between the two kinds came to him. So he became like an isthmus (barzakh) between the angelic configuration and the human configuration, and comprehended the rulings of […] [the two sides]. The ḥikma mālikiyya (wisdom of dominion) was followed by the ḥikma īnāsiyya as a pointer to the fact that dominion through the divine attributes produces intimacy with both groups, indeed intimacy with the Real.

﴿ثم حكمة إحسانية في كلمة لقمانية﴾

كان الغالب على حاله في كشفه وشهوده الإحسان ، وأوّل مرتبته الأمر بالعبادة على البصيرة والشهود ، كما أمر لقمان ابنه في وصيّته إيّاه " يا بُنَيَّ لا تُشْرِكْ بِالله إِنَّ الشِّرْكَ لَظُلْمٌ عَظِيمٌ " نهاه عن الشرك للإخلاص في عبادته وعبوديته لله .وهو أعلى مرتبة الإحسان ، ثم عرّفه بوصيّته تعالى الإنسان بالإحسان ، ولقد أحسن في بيان إحسان الله تعالى إلى المرزوقين ، كما ستقف على أسراره عن قريب .قال رضي الله عنه

What predominated in his state, in his disclosure and witnessing, was excellence (iḥsān), the first rank of which is the command to worship based on insight (baṣīra) and witnessing—just as Luqmān commanded his son in his counsel to him: 'O my son, do not associate [anything] with God; indeed, association is a great injustice' [Qur'an 31:13]. He forbade him from association (shirk) for the sake of sincerity in his worship and servanthood to God. This is the highest rank of excellence. Then he acquainted him with God's, exalted is He, charge to the human being regarding excellence; and he indeed excelled in explaining the excellence of God, exalted is He, toward those provided-for, as you will shortly come to know its secrets. He, may God be pleased with him, said:

﴿ثمّ حكمة إحسانيّة في كلمة لقمانيّة﴾

لأنّها كاشفة عمّا يظهر لدى العروج على مراقي الإيقان ومدارج الإحسان والعرفان

because it discloses what becomes manifest upon ascending the stairs of certainty (yaqīn) and the degrees of excellence (iḥsān) and gnosis (ʿirfān).

﴿ثم حكمت احسانية في كلمة لقمانية﴾

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

(اند نصکره حکمت احسانیه درکه کلمه لقمانیه ده مشهوده در احسان ایچون اوچ مرتبه واردر برمرتبه بودرکه ما ینبغی ایجون کما ینبغی ما ینبغی اوقی حقدر* یعنی لازم اولان شی ایجون لازم اولان فعلی لازم اولدیغی کی اشلمکده* وبرمرتبه دخی بودرکه حضورنامله عبادتدر کانه عابدیر بنی مشاهده ایدراوله وبومرتبه دن رسول علیه السلام جبرا جبرائیلدن سؤال ابتدی ما الاحسان قولی ایله* پس جبرائیل اکا الاحسان ان تعبد الله کانک تراه قولی ایله جواب ایتدی پس احسان عبادتدرحقک استحضارندن حق تعالی کتبنده والسنه رسل اوزره کندی نفسنی وصف ایتدیکی اوزره وبروجه دخی بودرکه کان مشاهده اوزره عباد تدر* نته کیم بعض اکابره دینلدیکه یکه هل رأیت ربک فقال لست اعبد ر بالماره ورسول علیه السلام بوکا اشارت ایتدی (وجعلت قرة عینی فی الصلوة (قولی ایله ودخی الصلوة نور قولی الله پس مرتبه اولی احکامی بینله حکمت احکامی بیننده اتحاد واشتراک واردر* زبرا حکمت دخی علی وجه الاوفق هرشئ موضعنده وضع ایتمکد رولقمان علیه السلام دخی حکمت صاحبدر (ولقد آتینا لقمان الحکمة) وکذلک حکمت دخی انسانی مستلز مدر* انکیجون لقمان اوغلنه احسانی وصیت ایتدی* پس بواجلدن اوتری حکمت احسانیه کلمه لقمانیه به مخصوصه اولدی وحکمت ایناسیه حکمت احسانیه ایله ارداف اولندی زرا خلقدن فرار ایدوب حقله انس ایتمک موجب احسان وشهود در* والیاس کبی متروض اولان کسنه صفات بشر به سی صفات کیه ده وصفات الهیه ده . مضمحله اولدقدنصکره لقمان مرتبه سنه که مرتبه احسان وشهود در بالغ اولوب خلافت رد اولنور

Then [comes] the ḥikma iḥsāniyya (wisdom of excellence), which is witnessed in the Luqmānian word. There are three levels (martaba) of iḥsān (excellence). One level is this: [doing] what is fitting, as is fitting, for what is fitting […]; that is, doing the necessary act for the necessary thing as it is necessary. Another level is this: it is worship with full presence, as though the worshipper were witnessing his Lord; and about this level the Messenger, upon him be peace, asked Gabriel with the words: “What is iḥsān?” Gabriel answered him with the words: “Iḥsān is that you worship God as though you see Him.” So iḥsān is worship with the calling to mind of the Real, as God Most High has described Himself in His books and on the tongues of the messengers. Another mode is this: it is worship upon […] witnessing, as when it was said to one of the great ones: “Have you seen your Lord?” and he said: “I do not worship a Lord I have not seen”; and the Messenger, upon him be peace, pointed to this with his words: “and the delight of my eye was placed in prayer,” and also with his words: “Prayer is light.” So between the rulings of the first level and the rulings of wisdom there is union and sharing, because wisdom too is placing each thing in its place in the most fitting manner; and Luqmān, upon him be peace, is also a possessor of wisdom: “And We indeed gave Luqmān wisdom” (Q 31:12). Likewise wisdom also necessarily entails […] [iḥsān]; that is why Luqmān enjoined iḥsān on his son. For this reason the ḥikma iḥsāniyya became specific to the Luqmānian word. The ḥikma īnāsiyya (wisdom of intimacy) was followed by the ḥikma iḥsāniyya because fleeing from creation and being intimate with the Real necessitates iḥsān and witnessing (shuhūd). And the one who has become spirit-like, like Ilyās, after his human attributes have vanished into the angelic attributes and the divine attributes, reaches the level of Luqmān, which is the level of iḥsān and witnessing, and is returned to vicegerency (khilāfa).

﴿ثم حكمة إمامية في كلمة هارونية﴾

كان هارون عليه السّلام إمام الأئمّة من الأحبار في بني إسرائيل كلَّهم ، وأمره موسى عليه السّلام أن يؤمّ أمّته ، واستخلفه عليهم ، ولقد صرّح بإمامته في القرآن ، وصرّح هو أيضا بذلك في طلبه الاتّباع والطاعة من قومه في قوله : " فَاتَّبِعُونِي وَأَطِيعُوا أَمْرِي " .قال رضي الله عنه

Aaron, peace be upon him, was the Imam of imams among all the rabbis of the Children of Israel; Moses, peace be upon him, commanded him to lead his community in prayer, and appointed him as his vicegerent over them. His leadership (imāma) was explicitly stated in the Qur'an, and he himself also declared it explicitly in his request for the following and obedience of his people, in his saying: 'So follow me and obey my command' [Qur'an 20:90]. He, may God be pleased with him, said:

﴿ثمّ حكمة إماميّة في كلمة هارونيّة﴾

لأنّها كاشفة عمّا يشترك فيه الواصلون إلى حضرات المكالمة ومواقف المخاطبة من الرحمة الانبساطيّة النوريّة التي هي ظاهر الوجود ، وعليه عاجل أمره ، ولذلك يرى قومه عند خلافته يعبدون العجل

because it discloses what those who arrive at the presences of address and the stations of speech share in, of the outspreading luminous mercy (al-raḥma al-inbisāṭiyya al-nūriyya) which is the manifest [dimension] of existence, and upon this his affair is hastened; and therefore his people are seen, at the time of his vicegerency, worshipping the calf (al-ʿijl).

﴿ثم حكمة امامية في كلمة هارونية﴾

اندنصکره حکمت امامیه درکه کله هارونیه ده حاکه ومستقره در* شویله معلوم اوله که بو موضعده مذکوره اولان امامت القاب خلافتدن برلقبدر* وانکیجون تقدم وتحکم واردر وامامت بروجهله ایکی قسمه منقسمدر* برقسمی بود رکه امامت ایله حضرت الوهیت بیننده واسطه یوقدر وبرقسمی دخی بودرکه امامت وسائط ایله ثابته در* ووسائطدن خالیه اولان خلافت اولور که مطلقه اولور وجودده حکمی عام اولدیغی حالده* وآز اولورکه مقیده اولور اما وسایط ایله ثابته اولان خلافت بونک خلافیدر* زیرا وسایط ابله اولان خلافت مقیده در مطلقه اولمز پس وسائطدن خالیه اولان اما متدن تعبیر حق تعالی نک خلیله) انی جاعلک للناس اماما (قولیدر وواسطه اولان امامت هارون علیه السلامی قومی اوزره استخلا فی کبیدر* حین قال له اخلفنی فی قومی واصلح* الآیة ودخی ابو بکر رضی الله تعالی عنه حقنده دینلدیکی کبی که رسولک خلیفه سیدر و بوخلافت مهدی خلافتک خلافتدر زیرا رسول الله صلی الله تعالی علیه وسلم مهد ینک خلافتنی کندی نفسنه اضافت ایتمدی بلکه انی خلیفة الله ایله تسمیه ایتدی وقال* اذاراً یتم الرایات السود تقبل من ارض خراسان فأتوها ولو حبوافان فیها خلیفة الله المهدی ثم قال یملاء الارض عدلا وقسطا کماملیت جورا وظلما» پس رسول الله علیه السلام عموما انک خلافتی ایله اخبار ایتدی وحکم ایتدی که مهدی واسطه سز خلیفة الله در وبعد ذلک شویله معلوم اولسونکه هر رسول که سیف ابله بعث اولدی خلفاء - قدن برخلیفه در واولی المزمد ندر واولی العزم شونلردرکه رسالت ربانی یی تبلیغ ایدرلر* ومرسل الیهم اولان اقوامه ایمان ایله الزام ایدرلر اگر ایماندن ابا ایدرلرسه انلر ایله مقاتله ایدرلر ورسالت بونک خلافیدر* حینکم رسول انکله منفرداواسه وقتل ایله . مأمور اولسه پس (وما علی الرسول الا البلاغ (نته کیم امر بزم نبیز علیه السلامک مهدی اولنده واقع اولد یکه قل یا ایها الکافرون (وماعلیک الا البلاغ) (وقل الحق من ربکم فمن شاء فلیؤمن ومن شاء فلیکفر) وبونلرک امثالی اولان آیاتده تنبیه اواندی وبوندن صکره حال بونک خلافی اولدی زیرا اند نصکره قتال ایله مأمور اولد ی ودخی اموال اوزره حکم منسحب ومنبسط اولدی پس (فاقتلوا المشرکین حیث وجدتموهم واقتلوهم حیث ثقفتمو هم) وبوک ام الی امر نازل اولدی پس بوندن واضح اولدیکه خلاف یوقدرکه موسا ایله هارون علیهما السلام سیف ایله بعث اولدیلر پس ایکیسی دخی خلفاء - قدندر ورسالت وخلافت بیننی جامعدر* پس هارون ایچون شول خلافت حاصله اولد یکه انده حقله انک بیننده واسطه بوقدر* ودخی انکیچون واسطه ایله اولان امامت حاصله اولدیکه موسی طرفندن قومی اوزره انک استخلافیدر* پس هارون امامنک ایکی قسمنی جامعدر* پس امامته انک نسبتی قویه در انکیچوزها زونه امامیه لقب اولندی وحکمت احسانیه حکمت امامیه ایله ارداف قلندی زیرا احسان وشهود امامت وخلافتی مورثدر وشهود واحسان امامتک مقتضیاتندن ولوازمندندر انسان شهود واحسان مرتبه سنه واصل اولینجه مرتبه امامته بالغ اولمز

Then [comes] the ḥikma imāmiyya (wisdom of leadership), which is ruling and settled in the Hārūnian word. Let it be known that the imāma (leadership) mentioned in this place is one of the titles of khilāfa (vicegerency); therefore it involves precedence and authority. In one respect imāma is divided into two kinds. One kind is that in which there is no intermediary between the imāma and the ḥaḍra (presence) of divinity; the other kind is that in which the imāma is established through intermediaries. The vicegerency free of intermediaries is absolute, its rule being general in wujūd (being), and it is rarely restricted. But the vicegerency established through intermediaries is the opposite of this, because vicegerency through intermediaries is restricted, not absolute. The expression for the imāma free of intermediaries is God Most High's words to His Friend [Abraham]: “I am making you a leader (imām) for mankind” (Q 2:124). And the imāma through an intermediary is like the appointing of Hārūn [Aaron], upon him be peace, as vicegerent over his people, when [Mūsā] said to him: “Take my place among my people and set right” (Q 7:142), [to the end of] the verse; and also as is said of Abū Bakr, may God Most High be pleased with him, that he is the vicegerent of the Messenger. This vicegerency is the opposite of the vicegerency of the Mahdī, for the Messenger of God, God Most High bless him and grant him peace, did not attribute the Mahdī's vicegerency to himself, but named him the vicegerent of God (khalīfat Allāh), and said: “When you see the black banners coming from the land of Khurāsān, go to them even if crawling, for among them is the vicegerent of God, the Mahdī.” Then he said: “He will fill the earth with justice and equity as it was filled with oppression and wrong.” So the Messenger of God, upon him be peace, gave news of his vicegerency in general terms and judged that the Mahdī is the vicegerent of God without intermediary. After that, let it be known that every messenger who was sent with the sword is one of the vicegerents of [the Real …] and is among the possessors of resolve (ulū l-ʿazm). The possessors of resolve are those who deliver the lordly message and hold the peoples to whom they are sent to faith; if they refuse faith, they fight them. Messengerhood (risāla) is the opposite of this, when the messenger is alone with it and […] commanded to kill; so [it is] “and nothing is upon the Messenger but the delivering [of the message]”, as the command was at the very beginning […] of our Prophet, upon him be peace: “Say: O you disbelievers” (Q 109:1), “and nothing is upon you but the delivering [of the message]”, “And say: the truth is from your Lord, so whoever wills, let him believe, and whoever wills, let him disbelieve” (Q 18:29); and it was pointed out in verses like these. After this the situation became the opposite of this, for then he was commanded to fight, and also the ruling was extended and spread over property. So “kill the idolaters wherever you find them” (Q 9:5), “and kill them wherever you come upon them”, and commands like this were sent down. So from this it is clear that there is no disagreement that Mūsā [Moses] and Hārūn, upon them both be peace, were sent with the sword; so both are among the vicegerents of [the Real …] and combine messengerhood and vicegerency. So for Hārūn there came about that vicegerency in which there is no intermediary between the Real and him; and for him there also came about the imāma through an intermediary, which is his being appointed vicegerent over his people on the part of Mūsā. So Hārūn combines both kinds of imāma, and so his relation to imāma is strong; that is why Hārūn was given the title imāmiyya. The ḥikma iḥsāniyya (wisdom of excellence) was followed by the ḥikma imāmiyya because iḥsān and shuhūd (witnessing) produce imāma and vicegerency, and witnessing and iḥsān are among the requirements and necessary concomitants of imāma: until a human reaches the level (martaba) of witnessing and iḥsān, he does not attain the level of imāma.

﴿ثم حكمة علوية في كلمة موسوية﴾

أعلى الله مكانته ، وأخبره أنّه هو الأعلى ، فقال : " لا تَخَفْ إِنَّكَ أَنْتَ الأَعْلى " وأعلى الله كلمته العليا على من ادّعى العلوّ بقوله : " أَنَا رَبُّكُمُ الأَعْلى " و " كانَ عالِياً من الْمُسْرِفِينَ " .ثم قال رضي الله عنه

God raised his standing on high, and informed him that he was the most exalted, saying: 'Fear not; indeed, you are the most exalted' [Qur'an 20:68]. And God raised His lofty word over him who claimed loftiness with his saying: 'I am your lord, the most high' [Qur'an 79:24], and 'he was among the transgressors [who exalted themselves]' [Qur'an 28:4]. Then he, may God be pleased with him, said:

﴿ثمّ حكمة علويّة في كلمة موسويّة﴾

لأنّها كاشفة عن خصائص موطن الكلام الموصل إلى كنه السلام

because it discloses the peculiarities of the locus of speech (mawṭin al-kalām) that leads to the inmost reality of peace (kunh al-salām).

﴿ثم حكمة علوية في كلمة موسوية﴾

اند نصکره حکمت علویه درکه کلمه موسویه ده متقلبه در* بوحکمتک صفت علویته اضافتک سری موسی علیه السلامک علو مرتبه سندن وامور اربعه ایله رسلدن جماعت کثیره اوزره رجحا نندن اوتر یدرکه* بوامر موسی علیه السلامک بغیر واسطة اللهدن اخذ یدر نته کیم (قال یا موسی إلی اصطفیتک علی الناس برسالاتی وبکلامی فخذما آتیتک وکن من الشاکرین (قولنده مصر خدر* وایکنجی امر حقک موسایه قدرت ایله توراتی کتا بتیدر زیرا کتابت توریة امور اربعه نک بریسیدرکه حق تعالی نفسیله واسطه ، سز آنلره مباشرت ابتدی علی ما اخبرنا النبی صلی الله تعالی علیه وسلم فی تعیین ما باشره الحق بنفسه فقال انا لله کتب التوریة بیده وغرس شجرة طوبی بیده وخلق جنة عدن بیده وخلق آدم بیده* واوچنجی* واوچنجی امر موسانک مقام جمعیته که نبی علیه السلامه مخصوصدر نسبتی قریبدرنتکیم (وکتبناله فی الالواح من کل شیء «موعظة وتفصیلا لکل شیء) قوایله اکااشارت ایلدی وحق تعالی موسایه اسم ظاهری عطا باسندن حظنی توفیر ایتدکده مراد ایتدیکه اسم باطنی احکامندن اکابر طرف مشاهده ایتدیره که طرفین بیننده جامع اوله اکرچه کیم جمع بعض وجوه ایله جمعیت کلیه دکلدر* پس حق تعالی موسایه خضر علیهما السلامک شرفنه تنبیه ایتدی وآنک القاسنه تشویق ایتدی وخضرک صحبتنه مشیده . موسایه اذن وبردی وموسی ایله خضر علیهما السلامی جمع ایتدی حتی موسی احکام ارادتدن برا نموذج مشاهده ایتدی واحکام ارادت ایله احکام امر بیننده اولان فرقی بیلدی ولکن موسی علیه السلام اوزره صیغة تشریع وآنک حالی غالب اولدی وخضرک بعض احوالنه صبر اتمدی قال النبی صلی الله علیه وسلم (رحمة الله علینا وعلی موسی لیت صبر حتی بقص علینا فی انبائهما) وفی روایة اخری* متفق علی صحتها ایضا اوصبر لرأی العجب ولکن اخذته فی صاحبه دمامة الحدیث* پس صحبت خضر ایله وعلم لدنی اقسامندن بعض قسمی ذوق ایدوب ارادت الهیه دن بعض احکامی مشاهده ایتدر مک ایله حق تعالی موسایه اعتنا ایلدی) ودردنجی) امر شول امر درکه انکله رسلدن کثیرین اوزره آنک رجحانی ثابتدر حدیث قیامتده بزم نبیمز علیه السلامک اخبار یدرکه اکا امم عرض اولندقده قده انبیادن بر نبینک امتنی موسی علیه السلامک امتندن اکثر کوردی وکذلک حدیث یهودیده لا تفضلونی علی موسی فان الناس یصعقون فاکون اول من یصدق فاذا موسی وسی باطشا بقائمة العرش فلا ادری اجوزی بصعقة الطور ام کان ممن استثنی الله دیدی زبرانفخ اسرا فیلی مقا مندن رفیع وعالی اولان کسنهده نفح مؤثره دکادر بلکه اسرافیلک درجه سندن نازل کسنهده تأثیر ایدر ووجوه مذکوره دن غیری . وسانک علونه دلالت ایدر وجوه آخر وار در آنک جمله سندن حق تعالیتک انک انت الا علی قولیدر محاجه حیننده وکذلک (قد افلح الیوم من استعلی) قولیدر وبالجمله فرعونه غالب اولد یغندن غیری موسایه عداوت ایتمش بر قوم یو قدر الاموسی آنلره غلبه ایدوب قهر ایتمشدر وبوجهله صفت علویه نک موساده کمال ظهورندندر* پس بواجلدن موسانک حکمتی صفت علوبه ایله وصف اولندی وحکمت امامیه حکمت علویه ایله ارداف اولندی* زیرا علو حقیقتی مرتبه امامته بلوغ ایله میسردر وهارون موسایه اللهدن هبه در* وآنک نبوتی موسانک نبو تندن برجزهدر وموسانک نبوتی دخی نبوت هارون ایله مؤیده اولوب وهارون منصب نبوت ابله موسانک وزیری وامورده مشیری ایدی* قال الله تعالی (ووهبناله من رحمتنا اخاه هارون نبیا)

After that [comes] the ḥikma ʿuluwwiyya (wisdom of loftiness), which is […] in the Mosaic Word. The secret of attributing this wisdom to the attribute of loftiness is the loftiness of the rank of Moses (peace be upon him) and his preponderance over a large group of the messengers by four matters. [The first] matter is Moses (peace be upon him) receiving from God without intermediary, as is explicit in His words: "He said: O Moses, I have chosen you above the people by My messages and by My speech; so take what I have given you and be among the thankful" (Q 7:144). The second matter is the Real's writing of the Torah for Moses by [His] power, for the writing of the Torah is one of the four matters that God Most High undertook Himself, without intermediary, as the Prophet (God Most High bless him and grant him peace) informed us in specifying what the Real undertook Himself, saying: "God wrote the Torah with His hand, planted the Ṭūbā tree with His hand, created the Garden of Eden with His hand, and created Adam with His hand." The third matter is that Moses's relation to the station of jamʿiyya (all-comprehensiveness), which is particular to the Prophet (peace be upon him), is close, as He pointed to it with His words: "And We wrote for him in the Tablets of everything, an admonition and a detailing of everything" (Q 7:145). And when God Most High had given Moses his share abundantly in the matter of the bestowal of the Outward Name, He willed to make him witness a side of the rulings of the Inward Name, so that he would be gathering between the two sides, even though a gathering in some respects is not the universal all-comprehensiveness. So God Most High alerted Moses to the nobility of Khiḍr (peace be upon them both), made him long to meet him, gave Moses leave […] for the companionship of Khiḍr, and brought Moses and Khiḍr (peace be upon them both) together, so that Moses witnessed a sample of the rulings of the Will and knew the difference between the rulings of the Will and the rulings of the Command. But the mould of legislation and its state prevailed over Moses (peace be upon him), and he was not patient with some of Khiḍr's states. The Prophet (God bless him and grant him peace) said: "God's mercy be upon us and upon Moses; would that he had been patient, so that [God] would have narrated to us of their tidings." And in another narration, also agreed upon as to its soundness: "Had he been patient, he would have seen wonders, but a shame seized him with respect to his companion" — the ḥadīth. So God Most High showed care for Moses through the companionship of Khiḍr, by making him taste some portion of the divisions of ʿilm ladunī (knowledge from [God's] presence) and by making him witness some rulings of the divine Will. The fourth matter is the matter by which his preponderance over many of the messengers is established: [it is] the report of our Prophet (peace be upon him) in the ḥadīth of the Resurrection that, when the communities were presented to him, he [did not] see the community of any prophet among the prophets more numerous than the community of Moses (peace be upon him). And likewise in the ḥadīth of the Jew he said: "Do not prefer me over Moses, for the people will swoon, and I will be the first to [recover], and there will be Moses holding on to a leg of the Throne; and I do not know whether he was recompensed [thereby] for the swoon at the Mount, or whether he was among those whom God excepted." For the blowing of Isrāfīl is not effective upon one whose station is higher and loftier than Isrāfīl's; rather it has effect upon one who is below Isrāfīl's degree. And besides the aforementioned aspects there are other aspects indicating Moses's loftiness; among them are the words of God Most High "You are the uppermost" (Q 20:68) at the time of the contest, and likewise His words "Successful today is he who prevails" (Q 20:64). In sum, apart from his prevailing over Pharaoh, there is no people that showed enmity to Moses but that Moses overcame and subdued them; and in this way [this] is from the perfect ẓuhūr (manifestation) of the attribute of loftiness in Moses. So for this reason Moses's wisdom was described by the attribute of loftiness, and the ḥikma imāmiyya (wisdom of leadership) was followed by the wisdom of loftiness, because the reality of loftiness is made possible by reaching the martaba (level) of imāmate. And Aaron is a gift from God to Moses, and his prophethood is a part of Moses's prophethood; and Moses's prophethood, too, was supported by the prophethood of Aaron, and Aaron was, by the office of prophethood, Moses's vizier and his counsellor in affairs. God Most High said: "And We granted him, out of Our mercy, his brother Aaron, a prophet" (Q 19:53).

﴿ثم حكمة صمدية في كلمة خالدية﴾

دعا إلى الأحد الصمد ، وكان قومه يصمدون إليه ويقصدونه في الملمّات والمهمّات ، فيكشف الله إيّاها عنهم بدعائه عليه السّلام .قال رضي الله عنه

He called to the One, the Self-Sufficient (al-Aḥad al-Ṣamad); and his people used to turn to him and seek him out in calamities and important matters, and God would remove these from them through his supplication, peace be upon him. He, may God be pleased with him, said:

﴿ثمّ حكمة صمديّة في كلمة خالديّة﴾

لأنّها كاشفة عمّا ينقطع عنده النسب ، ولذلك ما تمّ أمر رسالته وانقطع رابطة بلاغة إلى امّته بعصيانهم له

because it discloses that at which relations (al-nisab) are cut off, and therefore the matter of his message was not completed, and the bond of his conveyance to his community was severed through their disobedience to him.

﴿ثم حكمة صمدية في كلمة خالدية﴾

اندنصکره حکمت صمدیه درکه کلمه خالدیه ده مقصوده دراعلم ان لاسم الصمد معنیین احدهما باعتبار ان الصمد هو الذی لاجوف له والآخر بمعنی القصد والالتجاء بونده مراد اولان قصدوالتجا معناسنه در* پس وقتاکم خالد علیه السلام قومنده مظهر صعدیه اولدیسه که جمیع مهماتده اکاالتجا ایدراردی وملاتده اکاتوجه ایدرلردی وحق تعالی آنک دعاسیله بلیاتی آنلردن رفع ایدردی وکذلک خالدک قومی بیننده مظا هرده آنک نبوتی ظاهره اولمدی قومی اکامخالفت ایتد کلرندن اوتری* پس اولادنه وقومنه موتد نصکره آنک قبره قصدایدوب التجاایدک دیووصیت ایلدی* پس بواجلدن انک حکمتی معدیه ایله وصف اولندی وحکمت علویه حکمت صمدبه ابله ارداف اولندی زیرا علوحقیقی صمدیتی موجبدر

After that [comes] the ḥikma ṣamadiyya (wisdom of the eternal refuge), which is […] in the Khālidian Word. Know that the name al-Ṣamad has two meanings: one in respect of al-Ṣamad being that which has no hollow, and the other in the sense of intending (qaṣd) and taking refuge (iltijāʾ). What is meant here is the sense of intending and taking refuge. So when Khālid (peace be upon him) became the maẓhar (locus of manifestation) of ṣamadiyya among his people, such that they would take refuge in him in all important affairs and turn to him in calamities, and God Most High would lift afflictions from them by his supplication — and likewise his prophethood did not become manifest among his people in the loci of manifestation, because his people opposed him — he enjoined his children and his people: "After my death, direct yourselves to my grave and take refuge [there]." So for this reason his wisdom was described by ṣamadiyya, and the wisdom of loftiness was followed by the wisdom of ṣamadiyya, because real loftiness necessitates ṣamadiyya.

﴿ثم حكمة فردية في كلمة محمدية﴾

قال العبد :جاء الوارد في هذه الحكمة بعبارتين دالَّتين على حقيقة واحدة :إحداهما : حكمة كلَّية لكونها أحدية جمع جميع الحكم الجمعية الكلَّية المتعيّنة في كلّ كلّ منها كلَّية فهي كلّ كلّ منها .والثانية : حكمة فردية لأسرار وحقائق يكشف لك عن أصولها وفصولها في شرح حكمته صلَّى الله عليه وسلَّم .قال رضي الله عنه

The servant said: The inrushing [influence] came in this wisdom by way of two expressions denoting a single reality: One of them: a universal wisdom (ḥikma kulliyya), since it is the comprehensive oneness of all the universal comprehensive wisdoms entified—each one of them being universal, such that it is the totality of each one of them. The second: a singular wisdom (ḥikma fardiyya), on account of secrets and realities whose principles and particulars will be disclosed to you in the commentary on his wisdom, may God bless him and grant him peace. He, may God be pleased with him, said:

﴿ثمّ حكمة فرديّة في كلمة محمّديّة﴾

لأنّها كاشفة عمّا يتبيّن به كليّة المراد وأحديّة جمع الحقائق ، من المبدء إلى المعاد . وهاهنا تلويح وهو أنّ للفرد عقدا يشتمل عليه «طه» وهو عقد الختم ، فلذلك اختصّ به الكلمة المحمّديّة . وقد علم بذلك خصوصيّات الحكم بكمالاتها ، وبيان الحصر فيها ووجه ترتيبها . ( وأمّا فصّ كلّ حكمة ) فهو ( الكلمة التي نسبت إليه ) تلك الحكمة ، فإنّ الهيئة الجمعيّة للحكمة وصورة فوقيّتها إنّما تتحقق عينا وبالذات في كلمتها ، وكتابا وبالتبع في فصول هذا الكتاب . فيكون الظرف هناك مستقرّا ، على أن يكون صفة للحكمة وأمّا وجه اختصاص كل حكمة بالكلمة المنتسبة هي إليها فسنبيّن في صدر كلّ فصّ إن شاء الله تعالى . وإذا كان الأمر على ما بيّن

because it discloses that by which the totality of the intent and the unitary gathering of realities (aḥadiyyat jamʿ al-ḥaqāʾiq) becomes clear, from origin (mabdaʾ) to return (maʿād). Here there is an indication, namely that for the singular (al-fard) there is a composite (ʿaqd) comprised by 'Ṭā-Hā', and it is the composite of the seal, and therefore the Muḥammadan word is singled out by it. And by this the particularities of the wisdoms are known, with their perfections, and the exposition of the delimitation (ḥaṣr) within them and the aspect of their ordering. (As for the fuṣṣ of each wisdom), it is (the word to which) that wisdom (was attributed), for the collective configuration of the wisdom and the form of its superiority (fawqiyya) are only realized, in entity and essentially, in its word, and [only realized] textually and derivatively in the chapters of this book. So the adverbial phrase there is fixed (mustaqirr), functioning as a description of the wisdom. As for the aspect of the specification of each wisdom by the word to which it is attributed, we shall explain it at the head of each fuṣṣ, God willing. And since the matter is as has been made clear,

﴿ثم حكمة فردية في كلمة محمدية﴾

(آند نصکره حکمت فردیه درکه کلمه محمدیه ده منفرده در بوحکمتی شیخ رضی الله تعالی عنه ایکی صفت ایله وصف ایتدی بریسی کلیه در وریسی فردیه در* پس کلیه ایله وصف ایتد یکنک سری بودر زیرا بوحکمت جمیع حکم جمعیة کلیه جمعیتک احد یتیدرکه کلیه ایله بونلرک کلیسنده متعینه در ولو نلردن هرکالک کلیدر فردیه ایله وصف ابتدیکتک سری دخی بودر زیرا رسول علیه السلام تعیناتک اولیدرکه ذات احدیت انکله متعینه اولدی هر تعیندن اولکه تعینات غیر متناهیه دن ذات آنلرایله متعینه اولدی وجمیع تعینات اجناس وانواع واصناف واشخاص ترتیبله مترتبدر وبعضیسی بعضیسندن مندرجدر وبوتعین اول جمیع تعینات الهیه وکونیه وعلیه ووجودیه به شا ملدر» پس وجود ده واحد وفرد در زیرا مرتبه ده اکا مساوی برتعین دخی یوقدر وفو قنده دخی ذات احدیه مطلقه دن غیری بوقدرکه هر تعین وصفتدن اسم ورسمدن وجد ونعتدن منزهــدر* پس فردیه مطلقا اکا مختصه در وسأراحکام کلیه وفردیه ان شاءالله حکمتنده وموضعنده ذکر اولنور وحکمت صمدیه حکمت فردیه ایله ارداف اولندی وجمیع حکم حکمت محمدیه اله ختم اولندی زیرا صمدیه فردیتی مقتضیه در وحکمت فردبه کلیه محمدیه جمیع حکمی جامعه در وکمالات الهی به وکونیه به واسعه در* امدی شویله 2 معلوم , معلوم اولسونکه بوکتا بده یکرمی یدی موضعده فص حکمت فلانیه فی کلمة فلانیه قولی هربر موضعده بروجه ایله شرح اولندی اول حکمتک مضاف البهی اولان نبی یه نسبت ایله و بوکتابک اولندن آخرنه وارنجه واقعه اولان حکمدن هربر حکمت حکمت اخرایی نه وجهله تعقیب ایتمشدر حکم بیننده اولان ترتیب معنوی وجهی تعین اولندی که الی هذا الآن بوترتیب کلی وتفصیلی وجهی عالم غیبدن منصه ظهورد، جلوه ایتدی وبالله التوفیق

After that [comes] the ḥikma fardiyya (wisdom of singularity), which is singled out in the Muḥammadan Word. The Shaykh (God Most High be pleased with him) described this wisdom by two attributes: one is kulliyya (universal) and the other is fardiyya (singular). The secret of his describing it as kulliyya is this: this wisdom is the aḥadiyya (unity) of the universal jamʿiyya (all-comprehensiveness) of all the wisdoms […], which is determined in the totality of them by kulliyya, and […] of each of them it is the whole. And the secret of his describing it as fardiyya is also this: the Messenger (peace be upon him) is the first of the taʿayyunāt (determinations), by which the Essence of aḥadiyya became determined — first before every determination among the infinite determinations by which the Essence became determined. All the determinations are ordered in the order of genera, species, classes and individuals, and some of them are contained in others, and this first determination encompasses all determinations, divine and engendered, of knowledge and of wujūd (being). So in wujūd it is one and single, for there is no other determination equal to it in martaba (level), and above it there is nothing but the absolute unitary Essence, which is transcendent beyond every determination and attribute, name and trace, definition and description. So fardiyya belongs absolutely and exclusively to it. The remaining rulings of kulliyya and fardiyya will be mentioned, God willing, in its wisdom[-chapter] and in their place. And the wisdom of ṣamadiyya was followed by the wisdom of fardiyya, and all the wisdoms were sealed with the Muḥammadan wisdom, because ṣamadiyya requires fardiyya, and the singular, universal Muḥammadan wisdom gathers all the wisdoms and is vast [enough for] the divine and engendered perfections. Now let it be known thus: in this book, in twenty-seven places, the phrase "the bezel of such-and-such wisdom in such-and-such word" was explained in each place in a certain way, in relation to the prophet to whom that wisdom is attributed; and the manner in which each wisdom, among the wisdoms occurring from the beginning of this book to its end, follows another wisdom — the aspect of the order in meaning among the wisdoms — has been determined, so that up to this moment this universal and detailed aspect of order has shone forth from the ʿālam (world) of the unseen onto the stage of ẓuhūr (manifestation). And success is from God.

﴿وفصّ كلّ حكمة الكلمة التي نسبت إليها﴾

يعني رضي الله عنه : أنّ محلّ نقش كلّ فصّ هو قلب ذلك الإنسان الكامل المذكور عند كلّ حكمة منه .قال رضي الله عنه

He, may God be pleased with him, means: that the locus of inscription of each bezel is the heart of that perfect human being mentioned in connection with each wisdom thereof. He, may God be pleased with him, said:

﴿وفص كل حكمة الكلمة المنسوبة إليها فاقتصرت على ما ذكرته من هذه الحكم في هذا الكتاب على حد ما ثبت في أم الكتاب. فامتثلث على ما رسم لي ووقفت عند ما حد لي، ولو رمت زيادة على ذلك ما استطعت، فإن الحضرة تمنع من ذلك. والله الموفق، لا رب غيره﴾

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

وفص كل حكمة أي محل نقوش كل (حكمة) روح ذلك النبي الذي نسبت (الحكمة) إلى كلمته. والمراد بـ

the word ascribed to it. So I have confined myself to what I have mentioned of these wisdoms in this book, according to what is fixed in the Mother of the Book (umm al-kitāb). Thus I complied with what was prescribed for me and stopped at what was delimited for me. And had I sought to add to that, I would not have been able, for the [Divine] Presence prevents that. And God is the Grantor of success; there is no Lord but He] 'The bezel of each wisdom' — that is, the locus of the inscriptions of each 'wisdom' [is] the spirit of that prophet to whose word the 'wisdom' is ascribed. And what is meant by...

﴿وفص كل حكمة﴾

أي محل انتقاشه (الكلمة التي نسبت) تلك الحكمة (إليها) من حيث القلب المودع فيها . ففص كل حكمة هو القلب المضاف إلى الكلمة التي نسبت الحكمة إليها لا نفس الكلمة . كما يشعر به قوله في أول الكتاب : منزل الحكم على قلوب الكلم

i.e., the locus of its engraving (maḥall intiqāshihi) — (is the Word) to which that wisdom (is ascribed), insofar as the heart deposited therein [is concerned]. So the fuṣṣ (bezel) of each wisdom is the heart annexed to the Word to which the wisdom is ascribed, not the Word itself — as is indicated by his statement at the beginning of the book: "the wisdoms are sent down upon the hearts of the words."

﴿و فص كل حكمة الكلمة التي تنسب إليها. … فاقتصرت على ما ذكرته من هذه الحكم في هذا الكتاب على حد ما ثبت في أم الكتاب. … فامتثلت ما رسم لي، ووقفت عند ما حد لي، ولو رمت زيادة على ذلك ما استطعت، فإن الحضرة تمنع من ذلك. … و الله الموفق لا رب غيره.﴾

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

"رأي محقق الكتاب الشيخ فادي أسعد نصيف : أن المراد بأدم هو الصورة الإلهية الجامعية لكل حقائق الوجود وأن الحق سبحانه لما أحب أن يعرف نجلى لنفسه في نفسه في هذه الصورة التي كانت بمثابة المرآة ورأى جميع كمالاته فيها فجعلها الغاية من الوجود وخلق العالم الأكبر من أجلها. وهنا نرى الشيخ الأكبر ابن العربي يرمز بشيت ابن آدم إلى تجلي آخر للحق وهو تجليه في صورة الخالق الذي يمنح الوجود لكل موجود أو باصطلاح المؤلف يظهر في وجود كل موجود. "

The view of the editor of the book, Shaykh Fādī Asʿad Naṣīf: that what is meant by Adam is the all-comprehensive divine form (al-ṣūra al-ilāhiyya al-jāmiʿiyya) for all the realities of existence (ḥaqāʾiq al-wujūd), and that when the Real, glory be to Him, loved to be known, He disclosed Himself to Himself, in Himself, in this form - which was by way of a mirror - and beheld all His perfections in it. So He made it the ultimate end (al-ghāya) of existence and created the Greater World (al-ʿālam al-akbar) for its sake. And here we see the Greatest Shaykh, Ibn ʿArabī, symbolizing by Seth, son of Adam, another self-disclosure (tajallī) of the Real - namely, His self-disclosure in the form of the Creator who bestows existence upon every existent, or, in the author's terminology, who manifests in the existence of every existent.

﴿وفص كل حكمة للكلمة التي نسبت اليها﴾

وهر حکمتک فصی شول کلمه درکه حکمت اکانسبت اولندی یعنی هر حکمت نقشنک محلی شول نبینک قلبیدر که اول نبی یه اول حکمت نسبت اولندی

And the bezel of every wisdom is the word to which the wisdom is attributed; that is, the place of the imprint of every wisdom is the heart of the prophet to whom that wisdom is attributed.

﴿فاقتصرت على ما ذكرته من هذه الحكم في هذا الكتاب على حدّ ما سبق في أمّ الكتاب ، فامتثلت على ما رسم ، ووقفت عندما حدّ لي ، ولو رمت زيادة على ذلك ما استطعت فإنّ الحضرة تمنع عن ذلك ، والله الموفّق لا ربّ غيره﴾

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

قال العبد أيّده الله به : مراتب أمّ الكتاب كثيرة ولكن أمّهاتها الكلَّية خمس : الأولى : أمّ الكتاب الأكبر ، وهو التعيّن الأوّل وحقيقة الحقائق الكبرى .والثانية : أمّ الكتاب الإلهية وهو عماء الربّ الذي كان فيه ربّنا قبل أن يخلق خلقه فتذكَّر ، وهو لله تعالى خاصّة .والثالثة : أمّ الكتاب المبين للاسم « المدبّر » وهو العقل الأوّل والقلم الأعلى ، أعني الكتاب المبين ، وأمّه حقيقة الحقائق الكيانية ، وهو عماء العالم .الرابعة : ثم أمّ الكتاب المفصّل للاسم « المفصّل » بكسر الصاد ، وهو اللوح المحفوظ شرعا والنفس الكلَّية عرفا حكميا .الخامسة : ثم أمّ الكتاب الذي في سماء الاسم « الخالق » وهو في روحانية روح سماء القمر ، فافهم.ثم اعلم : أنّ التعيّن الأوّل الذي هو حقيقة الحقائق الكبرى مرتبة الإنسان الكامل ، وهي أحدية جمع جميع الكتب إلهيّها وكونيّها . وأثبت ثبت هذه الحكم والكتب رضي الله عنه ممّا ثبت في هذه الأمّ من مشرب أحدية جمع جميع الكمالات الختمية المحمدية .وهذه المرتبة هي البرزخية الفاصلة بين التعين واللا تعين ، والغيب الذاتي والشهادة الكبرى ، وبين الحقيّة والخلقية ، وصاحبها صاحب الحدّ ، محمد خاتم الأنبياء . الذي حدّ منها ما حدّ لخاتم الولاية الخاصّة أن يخرج به إلى الناس ، فينتفعوا به ، بل هو الحدّ . فافهم وَالله يَقُولُ الْحَقَّ وَهُوَ يَهْدِي السَّبِيلَ

Presence prevents that. And God is the Grantor of success; there is no lord other than He.] The servant, may God assist him, said: The ranks of the Mother of the Book are many, but its universal mothers are five: The first: the Greatest Mother of the Book, which is the First Entification (al-taʿayyun al-awwal) and the Greatest Reality of Realities (ḥaqīqat al-ḥaqāʾiq al-kubrā). The second: the Divine Mother of the Book, which is the Cloud ('amāʾ) of the Lord in which our Lord was before He created His creation—so remember—and this is specific to God, exalted is He, alone. The third: the Manifest Mother of the Book for the Name 'al-Mudabbir' (the Governor), which is the First Intellect and the Supreme Pen—I mean the Manifest Book—and its mother is the Reality of Existential Realities (ḥaqīqat al-ḥaqāʾiq al-kiyāniyya), which is the Cloud of the World. The fourth: then the Differentiating Mother of the Book for the Name 'al-Mufaṣṣil' (with kasra on the ṣād, the Differentiator), which is the Preserved Tablet according to the Law, and the Universal Soul according to wisdom-based convention. The fifth: then the Mother of the Book which is in the heaven of the Name 'al-Khāliq' (the Creator), which is in the spirituality of the spirit of the heaven of the Moon. So understand. Then know: that the First Entification, which is the Greatest Reality of Realities, is the rank of the Perfect Human (al-insān al-kāmil); and it is the comprehensive oneness of all the Books, both the Divine and the cosmic among them. He, may God be pleased with him, recorded the record of these wisdoms and books from what is fixed in this Mother, from the source (mashrab) of the comprehensive oneness of all the sealing Muḥammadan perfections. This rank is the intermediary (barzakhiyya) [rank] separating between entification and non-entification, between the essential Unseen and the Greatest Visible World, and between the Real-aspect and the created-aspect; and its possessor is the Possessor of the Limit (ṣāḥib al-ḥadd), Muḥammad, the Seal of the Prophets, who determined from it what was determined for the Seal of the Special Sainthood to bring forth to the people, that they might benefit by it—indeed, he himself is the Limit. So understand. And God speaks the truth, and He guides to the way.

﴿فاقتصرت على ما ذكرته من هذه الحكم في هذا الكتاب ، على حدّ ما ثبت في امّ الكتاب﴾

أن يظهر فيه بحسب مراقي أطوار الزمان ومدارج أذواق أهله ويحتمل أن يكون إشارة إلى ما رأى في المنام ، بناء على ما تقرّر أنّ الفاتحة امّ الكتاب ، وذلك هو الفاتحة لأبواب إظهار مخدّرات أسراره من مكامن الخفاء إلى مجالي البيان ومنصّات العيان . وقوله

that it should appear therein according to the ascending stages of the phases of time and the degrees of the tastes of its people. And it is possible that it is an allusion to what he saw in the dream-vision, based on what has been established that the Fātiḥa is the mother of the book, and that is the opening (fātiḥa) for the chapters of manifesting the veiled secrets thereof, from the recesses of hiddenness to the loci of exposition and the platforms of direct witnessing. And his saying,

﴿فاقتصرت على ما ذكرته من هذه الحكم في هذا الكتاب على حد ما بينت في أم الكتاب﴾

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

أن أذكرها وهي الحضرة العلمية الإلهية فإنها أصل الكتب الإلهية . وقيل : يحتمل أن يراد بها فاتحة كتابه فإن الفاتحة أم الكتاب ونكون إشارة إلى ما ذكر فيها من منامه الذي هو فاتح أبواب كتابه. و يلائمه قوله

that I should mention them — it being the Divine Presence of Knowledge (al-ḥaḍra al-ʿilmiyya al-ilāhiyya), for it is the source of the divine scriptures. And it has been said: it is possible that what is meant by it is the opening (fātiḥa) of his book, for the Fātiḥa is the "Mother of the Book," so it would be a reference to what he mentioned therein of his vision/dream, which is the opener of the doors of his book. And this is corroborated by his [subsequent] statement.

﴿فاقتصرت علي ما ذكرته من هذه الحكم في هذا الكتاب علي ما ثبت في ام الكتاب﴾

پس بو کتابده بوحکمدن ذکر ایتدیکم شی اوزره بن اقتصار ایتدم ام الکتابده ثابت اولدیغی حد اوزره کهرسول علیه السلام اول حداوزره بکاتحدید ایلدی ام کتابک مراتی چوقدر ولکی آنک امهات کلیه سی بشدر* او لکیسی ام کتاب اکبر درکه تعین اولدر وحقیقت حقایق کبرادر* وایکنجیسی ام کتاب الهیه درکه اول عماء ربدرکه رسول علیه السلام این کان ربناقبل أن یخلق السموات والارض قولیله اندن سؤال اولندقده کان فی عماء قولیله جواب ایلدی* واوچنجی ام کتاب مبیندرکه اسم مدبر ایچوندر واول عقل اول وقلم اعلادر یعنی عقل اول کتاب مبیندر وامی حقیقت حقایق کیانیه در واول عماء مر بو بدر* ودرد نجیسی ام کتاب مفصلدرکه اسم مفصل ایچوندر کسر صادایله واول لوح محفوظدر شرعا ونفس کلیه در عرفا حکمیا* وبشنجیسی شول ام کتا بدرکه اسم خالق سمائیه در واول سماء قرک روحی روحانیتنده در* پس حقیقة حقایق کبری اولان تعین اول انسان کامل مرتبه سیدرکه جمیع امهات مذکوره ایجون امدر* وکتب دخی امها ننده بوام کبراده مثبته در* پس ام کتاب جمیع کتب الهیه وکونیه جمعنک احد یدر* وشیخ رضی الله تعالی عنهک حکم مذکوره دن بوکتابده ذکری احدیت جمع جمیع کمالات حقیه محمدیه مشر بندن ام کتابده ذکری ثابت اولدیغی قدردر یوخسه ام کتابد، حکمک ثبوتی قدر دکلدر وبومرتبه برزخیه کبرادر تعین ایله لاتعین وغیب ذاتی ایله شهادت کبری بیننده وحقیقت ایله خلفیه بیننده فاصله در• وآنک صاحبی خاتم انبیا اولان صاحب لواء الحمد محمد علیه السلا مدرکه اول مرتبه دن خاتم ولایت خاصه یه حدا یتدیکی شیء حدا یتدی

So in this book I limited myself to what I have mentioned of these wisdoms, according to the limit at which it is fixed in the umm al-kitāb (Mother of the Book), [the limit] according to which the Messenger (peace be upon him) delimited [it] for me. The levels of the Mother of the Book are many, but its universal mothers are five. The first is the greatest Mother of the Book, which is the first taʿayyun (determination) and the greatest reality of realities. The second is the divine Mother of the Book, which is the Cloud (ʿamāʾ) of the Lord, concerning which, when the Messenger (peace be upon him) was asked with the words "Where was our Lord before He created the heavens and the earth?", he answered with the words "He was in a Cloud." The third is the Mother of the Clear Book (kitāb mubīn), which is for the name al-Mudabbir (the Governor), and that is the First Intellect and the Supreme Pen; that is, the First Intellect is the Clear Book, and its mother is the reality of engendered realities, and that is the Cloud of the lorded (ʿamāʾ marbūb). The fourth is the Mother of the Detailed Book, which is for the name al-Mufaṣṣil — with kasra on the ṣād — and that is the Preserved Tablet in the terms of the sacred law, and the Universal Soul in the usage of the philosophers. The fifth is the Mother of the Book which is for the name al-Khāliq of the heavens […], and that is in the spirituality of the spirit of the heaven of the moon. So the first determination, which is the greatest reality of realities, is the martaba (level) of the insān kāmil (perfect human), which is a mother for all the aforementioned mothers. And the books, too, are fixed, in their mothers, in this greatest Mother. So the Mother of the Book is the aḥadiyya (unity) of the gathering of all the divine and engendered books. And the Shaykh's (God Most High be pleased with him) mention in this book of the aforementioned wisdoms is in the measure in which their mention is fixed in the Mother of the Book, from the drinking-place of the aḥadiyya of the jamʿ (gathering) of all the Real Muḥammadan perfections; otherwise it is not in the measure of the fixity of the wisdoms in the Mother of the Book. And this level is the greatest barzakh (isthmus), a separator between determination and non-determination, between the essential unseen and the greatest visible, and between reality and […]. And its possessor is Muḥammad (peace be upon him), Seal of the Prophets, bearer of the Banner of Praise, who from that level delimited for the Seal of particular sainthood what he delimited.

﴿أم الكتاب﴾

الحضرةالعلمية، فإنها أصل الكتب الإلهية. وإنما قال

[is] the presence of [divine] knowledge (al-ḥaḍra al-ʿilmiyya), for it is the root of the divine books. And he said only [this]...

﴿فامتثلت ما رسم لي ووقفت عندما حدّ لي﴾

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

يؤيّد هذا الوجه

supports this interpretation.

﴿فامتثلت ما رسم لي ووقفت عندما حد لي ولو رمت زيادة على ذلك ما استطعت فإن الحضرة﴾

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

الإلهية أو الحضرة المحمدية أو الحضرة الإلهية من المظهر المحمدي أو الحضرة التي أقمت أنا فيها من الحضرات الإلهية والمقامات العبودية

— [meaning] the Divine Presence, or the Muhammadan Presence, or the Divine Presence [manifest] through the Muhammadan locus of manifestation (maẓhar), or the Presence in which I myself was established, among the divine Presences and the stations of servanthood (ʿubūdiyya).

﴿فامتثلت مارسم ليو وقفت عند ما حددلي ولورمت زيادة علي ذلك ما استطعت فان الحضرة تمنع من ذلك﴾

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

پس حکم مذکوره نک بوکتا بده ذکرنده بن امره امتثال ایتدم بکارسم اولدیغی اوزره و یاخود بکا رسم اولنان شیئه وحکمک اخرا جنده ثابت اولدم بکا تحدید اولنان شی قتنده واکر رسم وتحدید او لندیغی شی اوزره زیاده ذکر ایتمکه میل ایتسم قادراولمزدم زیرا حضرت خلافت امانت اقتضا ایدر وحضرت عبودیت سیدک رسمنه امتثال اعطاایدر زیاده ایتمکه ما نعدر* وکذلک نقص ایتمکه دخی مانعدر وخلفا وادبا وامنا در (والله الموفق لارب غیره وفی ذلک

So in mentioning the aforementioned wisdoms in this book I complied with the command, as it was drawn up for me — or: [I complied with] the thing that was drawn up for me — and in bringing out the wisdoms I stood firm at the thing that was delimited for me. And if I had inclined to mention more than what was drawn up and delimited, I would not have been able to, for the ḥaḍra (presence) of vicegerency requires trustworthiness, and the presence of servanthood grants compliance with the master's prescription [and] prevents adding; and likewise it also prevents diminishing; and [they] are vicegerents, well-mannered, and trustworthy […]. (And God is the One who grants success; there is no lord other than Him. And in that […]

﴿ولو رمت زيادة على ذلك ما استطعت﴾

لأنه وإن أحاط بعلوم وأسرار غير متناهية مودعة في آدم، عليه السلام، لكن العبد الكامل لا يكون وذلك لأن الفص أحدية جمع حلقة الخاتم، وكان الحلقة منه ظهرت وبه ختمت، وكذلك كل دورة من أدوار النبوة بمنزلة دائرة تامة نبي تلك الدورة أحدية جمعها. وكل الدوائر نقاط دائرة الختمية وفصها الخاتم حركاته وسكناته وأقواله وأفعاله إلا بأمر الحق وإرادته، فلو أراد أن يزيد على ماعينه الحق بحسب نفسه، تمنعه الغيرة الإلهية وما يمكنه من ذلك. كما جاء في النبي، صلى الله عليه وسلم: "ليس لك من الأمر شئ، وما عليك إلا البلاغ، إنأنت إلا نذير."

Because, even though he encompassed knowledges and secrets without end deposited in Adam, peace be upon him, yet the perfect servant is not [free to add] — and that is because the bezel is the unifying point (aḥadiyyat al-jamʿ) of the ring of the Seal, the ring having appeared from him and been sealed by him. Likewise, every cycle (dawra) among the cycles of prophecy is like a complete circle, the prophet of that cycle being the unifying point of its totality. And all the circles are points of the circle of the Sealhood (al-khātimiyya), whose bezel is the Seal [himself] — his movements, his stillness, his words, and his acts [occurring] only by the command of the Real and His will. So were he to wish to add to what the Real had specified according to his own [measure], the divine jealousy (al-ghayra al-ilāhiyya) would prevent him, and it would not be possible for him [to do] that — just as came concerning the Prophet, God bless him and grant him peace: 'You have no part in the matter' — 'your duty is only to convey [the message]' — 'you are only a warner.'

﴿ولو رمت زيادة على ذلك ما استطعت ، فإنّ الحضرة تمنع ذلك﴾

لما سيجيء في الفصّ الشيثي أنّ الحضرات هي الحاكمة في إظهار الحقائق وصور المعارف ، فإنّها بمنزلة المرآة ، لا ترى فيها تلك الصور إلَّا بحسبها ، وإن كان مبدأ تلك الاختلافات راجعة إلى القوابل المستند إلى الفيض الأقدس ، فيكون الكل من الله . وقوله

because it will come in the Sethian fuṣṣ that the presences (al-ḥaḍarāt) are what governs the manifestation of realities and the forms of knowledge, for they are in the position of a mirror: those forms are not seen therein except according to them, even though the origin of those differences goes back to the receptacles (al-qawābil) grounded in the Most Holy Effusion (al-fayḍ al-aqdas), so that the whole is from God. And his saying,

﴿تمنع من ذلك والله الموفق لا رب غيره﴾

﴿والله الموفق لا ربّ غيره﴾

إشارة إلى ذلك . ومن ذلك : . %~%

is an indication of that. And from that: . %~%