The commentators side by side

﴿فظهر جميع ما في الصورة الإلهية من الأسماء في هذه النشأة الإنسانية ، فحازت رتبة الإحاطة والجمع بهذا الوجود وبه قامت الحجة لله تعالى على الملائكة فتحفظ ، فقد وعظك الله بغيرك وانظر من أين أتى على من أتى عليه﴾

أي حج من حج وبكت من بكت ظاهر وأصل أتى عليه أي أهلكه ، ويستعمل في كل مكروه . قوله ( فإن الملائكة لم تقف مع ما تعطيه نشأة هذا الخليفة ولا وقفت مع ما تقتضيه حضرة الحق من العبادة الذاتية ، فإنه ما يعرف احد من الحق إلا ما تعطيه ذاته ، وليس للملائكة جمعية آدم ولا وقفت مع الأسماء الإلهية التي تخصها وسبحت الحق بها وقدسته ، وما علمت أن لله اسماء ما وصل علمها إليها فما سبحت الحق بها ولا قدسته فغلب عليها ما ذكرنا وحكم عليها هذا الحال فقالت من حيث النشأة " أَتَجْعَلُ فِيها من يُفْسِدُ فِيها ". - وليس إلا النزاع وهو عين ما وقع منهم . فما قالوه في حق آدم هو عين ما هم فيه مع الحق ، فلو لا أن نشأتهم تعطى ذلك ما قالوا في حق آدم ما قالوه وهم لا يشعرون . فلو عرفوا نفوسهم لعلموا ولو علموا لعصموا ثم لم يقفوا مع التجريح حتى زادوا في الدعوى بما هم عليه من التقديس والتسبيح وعند آدم من الأسماء الإلهية ما لم تكن الملائكة عليها فما سبحت ربها بها ولا قدسته عنها تقديس آدم وتسبيحه ) أي لم تطلع على ما تقتضيه نشأة آدم من الجمعية الإلهية وظهوره بصورة الحق وهويته لكونه مطلوبا بجميع الأسماء ولا على ما تقتضيه الحضرة الإلهية من أن يعبد بعبادة ذاتية أي يطلب عابدا يعبد ذاته بجميع أسمائه فهو من حيث أنه مطلوب جميع الأسماء أعز الموجودات ومن حيث أنه عابد ربه بجميع الأسماء أذل الأشياء إذ لا يعبد الله العبادة الذاتية التامة بجميع الأسماء إلا الإنسان الكامل . ولهذا عبدوا الحجارة والجمادات فإنه لا يعبد أحد معبودا إلا إذا عرفه ولا يعرف إلا ما تقتضيه ذاته بأن يكون فيه فيدركه بالذوق ، وليس للملائكة جمعية آدم فلم تطلع على الأسماء التي تخص جمعية آدم . وسبحت الحق وقدسته جمعية آدم بها ولم تعرف أن لله أسماء لم يصل علمها إليها فما سبحت بها ولا قدسته فغلب عليها مقتضى نشأتها . فقوله : ولا وقفت مع الأسماء الإلهية التي تخصها وسبحت الحق بها وقدسته ، معناه بالقياس إلى قوله لم تقف مع ما تعطيه نشأة هذه الخليفة على ما ذكرته من رجوع الضمير في تخصها وسبحته وقدسته إلى جمعية آدم ظاهر . ووجه آخر وهو أن يكون الوقوف بمعنى الثبات لا بمعنى الاطلاع ، والضمائر الثلاثة ترجع إلى الملائكة . أي لم يثبت الملائكة مع الأسماء التي تخصها ولم تقف بحكمها حتى شرعت في تجريح آدم وقدحت فيه ، إذ ما عرفت ما في آدم من الأسماء التي لم تعرفها ، فحكم عليها حالها التي هي النقص حتى نسبوا النقص الذي هو مقتضى نشأتها إلى آدم ، فقالت :" أَتَجْعَلُ فِيها من يُفْسِدُ فِيها ويَسْفِكُ الدِّماءَ ". - لأنها أدركت بنقصها نقص آدم وما تحت حيطتها ومرتبتها من خواص القوة الشهوانية والغضبية واحتجبت عما فوق نشأتها من الأسماء التي ليست لها فأظهرت النزاع الذي هو حالها ومقتضى نشأتها لأن إدراك النقص والاحتجاب عن الكمال عين الإنكار والنزاع. فكان ما قالوا في حق آدم عين ما هم فيه مع الله

That is, the argument of whoever argued, and the weeping of whoever wept, is manifest. And the root sense of "it came upon him" (atā ʿalayhi) is "it destroyed him," and it is used for every detested thing. His saying: (For the angels did not stand with what the constitution of this vicegerent gives, nor did they stand with what the Presence of the Real requires of essential worship (al-ʿibāda al-dhātiyya), for none knows the Real except through what his own essence gives him. The angels do not possess Adam's comprehensiveness (jamʿiyya), nor did they stand with the divine names that are particular to him, by which he glorified the Real and declared Him holy. They did not know that God possesses names whose knowledge never reached them, so they did not glorify the Real by them nor declare Him holy by them. Thus what we have mentioned overcame them, and this state ruled over them, so they said, from the standpoint of [their] constitution: "Will You place therein one who will work corruption therein?" — and it is nothing but contention (nizāʿ), which is precisely what occurred from them. For what they said regarding Adam is exactly what they themselves are, in relation to the Real. Had their constitution not given rise to this, they would not have said what they said regarding Adam — and they were unaware [of this]. Had they known themselves, they would have known [this]; and had they known, they would have been protected [from error]. Then they did not stop at fault-finding, but increased their claim through what they possessed of sanctification (taqdīs) and glorification (tasbīḥ) — while Adam possessed of the divine names what the angels did not possess, so that they did not glorify their Lord by them nor sanctify Him through them as Adam's glorification and sanctification did) — that is, they were not apprised of what Adam's constitution requires of divine comprehensiveness, and of his manifesting in the form of the Real and His selfhood (huwiyya), since he is that which is sought by all the names; nor of what the Divine Presence requires, namely that it be worshipped with essential worship — that is, that it seek a worshipper who worships its essence through all its names. Thus he [Adam], insofar as he is that which all the names seek, is the mightiest of existents; and insofar as he worships his Lord through all the names, is the most abject of things — since none worships God with the complete essential worship through all the names except the Perfect Human (al-insān al-kāmil). This is why some worshipped stones and inanimate things, for none worships an object of worship except by knowing it, and one knows only what one's own essence requires, by that thing being within oneself, so that one perceives it by direct tasting (dhawq). The angels do not possess Adam's comprehensiveness, and so were not apprised of the names particular to Adam's comprehensiveness. Adam's comprehensiveness glorified and sanctified the Real by them, while the angels did not know that God has names whose knowledge never reached them, so they did not glorify Him by them nor sanctify Him by them; thus what their constitution requires overcame them. Now his saying: 'nor did they stand with the divine names particular to it, by which he glorified the Real and sanctified Him' — its meaning, taken in relation to his saying 'they did not stand with what the constitution of this vicegerent gives,' is, as I have explained, that the pronouns in 'particular to it,' 'glorified Him by them,' and 'sanctified Him' all refer back to Adam's comprehensiveness — this is evident. There is another aspect as well: that 'standing' (wuqūf) may mean steadfastness (thabāt) rather than apprisal (iṭṭilāʿ), the three pronouns then referring back to the angels. That is: the angels did not remain steadfast with the names particular to them, nor did they stand firm by their ruling, until they set about finding fault with Adam and impugning him — since they did not know what Adam possessed of the names unknown to them. So their state, which is deficiency, ruled over them, until they attributed the deficiency that is the very requirement of their own constitution to Adam, saying: 'Will You place therein one who will work corruption therein and shed blood?' — because through their own deficiency they perceived Adam's deficiency and that which falls under their scope and rank, namely the properties of the appetitive and irascible faculties, while remaining veiled from what lies above their constitution among the names that are not theirs. Thus they manifested the contention (nizāʿ) that is their [own] state and the very requirement of their constitution — for the perception of deficiency and the veiling from perfection are precisely denial (inkār) and contention (nizāʿ). So what they said regarding Adam is exactly what they themselves are, in relation to God.

﴿فظهر جميع ما في الصورة الإلهية من الأسماء في هذه النشأة الإنسانية﴾

يعني رضي الله عنه على الوجه الأفضل الأكمل ، فإنّ ظهور الحقائق الأسمائية في الصور الكليّة الأحدية الجمعية الكمالية ظهور جمعي أحدي كمالي ، بخلاف ظهورها في الصور التفصيلية الفرقانية فإنّ ظهورها فيها متفرّق تفصيليّ .بمعنى أنّ ظهور الحقائق الأسمائية الإلهية في كل كامل كامل جمعي أحدي كلي بحسب المظهر الأجمع الأكمل ، وظهورها في كل جزء من العالم جزئي بحسبه كذلك.وقد لا يظهر في أكثر أجزاء العالم أكثر الأسماء فضلا عن أن تظهر تماما بكمالها ، وذلك في أسماء مخصوصة بالإنسان ، وظهورها في الإنسان تماما على الوجه الأكمل .قال رضي الله عنه

— he, may God be pleased with him, means: in the most excellent and most perfect manner. For the manifestation of the nominal realities (al-ḥaqāʾiq al-asmāʾiyya) in the universal, unitary, all-comprehensive, perfect forms is a comprehensive, unitary, perfect manifestation, unlike their manifestation in the differentiated, distinguishing forms, wherein their manifestation is dispersed and detailed. That is to say, the manifestation of the divine nominal realities in every perfect [being] who is perfect is a comprehensive, unitary, universal manifestation, according to the most all-comprehensive and most perfect locus of manifestation (maẓhar), whereas their manifestation in every part of the cosmos is partial according to it likewise. Indeed, most of the Names may not appear at all in most parts of the cosmos, let alone appear completely in their perfection — and this applies to names specific to the human being — whereas their manifestation in the human being is complete, in the most perfect manner. He, may God be pleased with him, said:

﴿فظهر جميع ما في الصورة الإلهية من الأسماء في هذه النشأة الإنسانية، فحازت رتبة الإحاطة والجمع بهذا الوجود، وبه قامت الحجة لله تعالى على الملائكة﴾

أي، لما استخلف الإنسان وجعله ختما على خزائن الدنيا والآخرة، ظهر جميع مافي الصورة الإلهية من الأسماء في النشأة الإنسانية الجامعة بين النشأة العنصرية والروحانية، أي صارت جميع هذه الكمالات فيها بالفعل. وقد صرح شيخنا، رضى الله عنه، في كتاب المفتاح: "إن من علامات الكامل أن يقدر على الإحياء والإماتة وأمثالهما" . وإطلاق (الصورة) على الله مجاز، إذ لا يستعمل في الحقيقة إلا في المحسوسات وفي المعقولات مجازا. هذا باعتبار أهل الظاهر. وأما عند المحقق فحقيقة، لأن العالم بأسره صورة الحضرةالإلهية تفصيلا، والإنسان الكامل صورته جمعا. قال النبي، صلى الله عليه وآله: "إن الله خلق آدم على صورته". فالنشأة الإنسانية حازت رتبة الإحاطة والجمع بهذا الوجود، أي بالوجود العيني، وذلك لأنه حاز بجسمه رتبة الأجسام وبروحه رتبة الأرواح، وبه، أي بهذا الجمع، قامت الحجة على الملائكة لإحاطتهبما لم يحيطوا به. قوله

That is, when He made the human a vicegerent and made him a seal upon the treasuries of this world and the next, all the Names that are in the Divine Form appeared in the human configuration, which combines the elemental configuration and the spiritual configuration—that is, all these perfections came to be actually present within it. Our shaykh, may God be pleased with him, states explicitly in the Kitāb al-Miftāḥ: "Among the signs of the perfect one is that he is able to give life and cause death, and the like of these." The application of "Form" to God is figurative (majāz), since in reality it is used only for sensible things, and it is applied to intelligible things only figuratively. This is according to the people of the exoteric (ẓāhir). But according to the verifier (muḥaqqiq), it is literal (ḥaqīqa), because the entire cosmos is the Form of the Divine Presence in detail (tafṣīlan), while the Perfect Human is its Form in comprehensiveness (jamʿan). The Prophet, God's blessings and peace be upon him and his family, said: "God created Adam upon His Form." Thus the human configuration attained the rank of encompassment and comprehensiveness with respect to this existence—that is, with respect to concrete existence (al-wujūd al-ʿaynī)—because he attained, through his body, the rank of bodies, and through his spirit, the rank of spirits; and by this—that is, by this comprehensiveness—the proof was established against the angels, for he encompassed what they did not encompass. His saying:

﴿فظهر جميع ما في الصورة الإلهيّة من الأسماء﴾

وهو عطف على قوله : " فتمّ" أي إذا تقرّر أنّه بوجوده تمّ دائرة خاتم العالم ، وبنقوش حقيقته انختم خزائن صور المعاني دنيا وآخرة ، يكون جميع الأسماء ظاهرة بالضرورة

This is a conjunction with his saying "is complete," that is, once it is established that by his existence the circle of the Seal of the world is completed, and that by the inscriptions of his reality the treasuries of the forms of the meanings, of this world and the next, are sealed, it necessarily follows that all the Names become manifest

﴿فظهر جميع ما في الصورة الإلهية﴾

يعني أحدية جمع الأسماء الإلهية وصورة اجتماعه

meaning the oneness of the gathering (aḥadiyyat al-jamʿ) of the divine names and the form of their gathering

﴿فظهر جميع ما في الصورة الالهية من الاسماء في هذه النشأة الانسانية﴾

(جائزدرکه بو قول شیخ رضی الله عنهک* فاقتضی الامر جلا مرأة العالم فکان آدم عین جلاء تلک المرآة وروح تلک الصورة* قولی تتمیمندن اوله یعنی* پس امر عالم مرا تنک جلا سن اقتضا ایلدی* پس آدم اول مرآة جلاسینک عینی واول صورتک روحی اولدی* پس صورت الهیه جمعیتنده اولان اسمانک جمیعی بونشأت انسانیه ده ظاهره اولدی وجائزدرکه فی هذا المذکور انسانا وخلیفة فاما انسانیته فلعموم نشأته وحصره الحقایق قولنه حمل اوانه یعنی پس بومذکور انسان ایله وخلیفه (١٢١ ایله تسمیه اولدی پس انک انسانیتی انک نشأه سی عمومندن اوتر بدر* ودخی جمیع حقایقی حصر ایتدیکندن اوریدر* پس صورت الهیه جمعیتنده اولان اسمانک جمیعی بونشأت انسانیه ده ظاهراولدی زیرا صور انسانیه احدیة جمعیة کمالیه ده حقایق اسمانک ظهوری جمعی احدی کمالی احاطیدرکه اول ظهور احدی جمعی ایله خزائن عالمی حفظ ایدوب خلافته مستحقه اولدی وصور تفصیلیة عالمده حقایق اسمانک ظهوری ظهور فرقانیدر* زیرا حقایق اسمانک اجزاء عالمدن هربر جزوده ظهوری بحسب المحل جزئیدر* اما بحسب المظهر الاجمع الاکل مظهرا جمع واکل اولان هر کاملده ظهوری ظهور جمعی واحدی وکلیدر انکیجون صور تفصیلیة فرقانیه خلافته مستحقه وخزانه عالم حفظنه لایقه اولدی فی هذه النشأة قولی فظهر قولنه متعلقدر

It is possible that these words of the Shaykh (may God be pleased with him) complete his words “So the matter required the polishing of the mirror of the ʿālam (world), and Adam was the very polishing of that mirror and the spirit of that form.” That is: “So the matter required the polishing of the mirror of the world; so Adam was the very polishing of that mirror and the spirit of that form; so all of the names that are in the jamʿiyya (all-comprehensiveness) of the divine form became manifest in this human nashʾa (configuration).” And it is also possible that they are to be connected with his words “[He was called], in this [configuration] mentioned, human and khalīfa (vicegerent); as for his humanity, [it is] because of the universality of his configuration and his encompassing the ḥaqāʾiq (realities).” That is: “So this [one] mentioned was named human and vicegerent. His humanity is because of the universality of his configuration, and also because he encompassed all realities. So all of the names that are in the all-comprehensiveness of the divine form became manifest in this human configuration.” For in the human forms of unitary, all-comprehensive, perfective [character] (aḥadiyya jamʿiyya kamāliyya), the ẓuhūr (manifestation) of the realities of the names is gathering, unitary, perfective and encompassing. By that unitary, gathering manifestation [the human] preserves the treasuries of the world and became deserving of the khilāfa (vicegerency). But the manifestation of the realities of the names in the differentiated forms of the world is a discriminating (furqānī) manifestation. For the manifestation of the realities of the names in each one of the parts of the world is particular, according to the locus. According to the most comprehensive and most perfect maẓhar (locus of manifestation), however, their manifestation in every perfect one who is a most comprehensive and most perfect locus is a gathering, unitary and universal manifestation. For this reason the differentiated, discriminating forms became [not] deserving of the vicegerency and worthy of preserving the treasury of the world. His words “in this configuration” are connected to his words “so became manifest.”

﴿من الأسماء﴾

بيان لما في الصورة في هذه النشأة الإنسانية الجامعة بين النشأة الروحانية والعنصرية التي هي أحدية جمع مظهريات تلك الأسماء (فحازت) ، أي جمعت هذه النشأة

an explication of what is in the form, in this human constitution (nashʾa) that combines the spiritual and elemental constitutions, which is the oneness of the gathering of the loci of manifestation (maẓhariyyāt) of those names. (fa-ḥāzat / "so it attained") means: this constitution gathered

﴿من الأسماء﴾

وهي سره كما قال. ويظهر إليه سر بيان لم

and it is His secret (sirr), as He said. And there becomes manifest to him a secret, an explanation which was not

﴿في هذه النشأة الإنسانيّة فحازت﴾

الصورة الإلهيّة

the divine form

﴿في هذه النشأة الإنسانية فجازت رتبة الإحاطة والجمع بهذا الوجود﴾

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

الجامع بين حقائق العالم وبين الأسماء الإلهية . فشاهد عينه من حيث أسماء الحسني في هذه النشأة على ما اقتضاه ذاته وهو رؤية ذاته من حيث أسمائه في كون جامع . فهذه هي الكلمة الآدمية والكون الجامع الذي اقتضى ذاته أن يرى عينه من حيث أسمائه الحسنى على ما ذكره. (وبه) أي وبهذا الوجود الجامع وهو وجود آدم دون غيره (قامت الحجة على الملائكة) لاقتضاء ذواتهم إقامتها عليهم الاحتجابهم بأنفسهم فبعد إقامة الحجة عليهم زال حجابهم فعرفوا مرتبتهم . و علموا أن لله تعالى أسماء ما وصل علمها إليهم فاعترفوا بقصورهم وعجزهم بأن "قالوا سبحانك لا علم لنا إلا ما علمتنا" 32 سورة البقرة . (فتحفظ) واعمل فإنه كفاك واعظ

which combines the realities of the world and the divine Names. So He witnessed His own entity (ʿayn) in terms of the Beautiful Names in this configuration according to what His Essence required, which is the vision of His own Essence in terms of His Names within an all-comprehensive engendered being (kawn jāmiʿ). This is the Adamic Word and the all-comprehensive engendered being which His Essence required, that He see His own entity in terms of His Beautiful Names, as He mentioned. (And by it) — that is, by this all-comprehensive existence, which is the existence of Adam and no other — (the proof was established against the angels), since their own essences required that the proof be established against them, on account of their being veiled by themselves. So after the proof was established against them, their veil was lifted, and they knew their [true] rank, and they knew that God, Exalted, has Names whose knowledge had not reached them. So they acknowledged their deficiency and incapacity, saying: "Glory be to You! We have no knowledge except what You have taught us" [Qur'an 2:32]. (So take heed) and act, for it suffices you as an admonisher

﴿فحازت رتبة الإحاطة والجمع بهذا الوجود ، وبه قامت الحجّة لله تعالى على الملائكة﴾

يعني رضي الله عنه : في قوله تعالى : " أَلَمْ أَقُلْ لَكُمْ إِنِّي أَعْلَمُ مِنَ اللَّهِ مَا لَا تَعْلَمُونَ " .قال رضي الله عنه

— he, may God be pleased with him, means: in His saying, exalted: "Did I not tell you that I know from God what you do not know?" He, may God be pleased with him, said:

﴿رتبة الإحاطة﴾

بالحدوث والقدم. ( والجمع ) بين التفرقة والجمع

with respect to origination and eternality. (And the combining) between differentiation and combination

﴿رتبة الإحاطة﴾

بجميع الأسماء (والجمع) ، أي ورتبة جمعية مظاهرها

of all the names. (wa-l-jamʿ / "and the gathering") means: and the rank of the gatheredness (jamʿiyya) of their loci of manifestation

﴿فحازت رتبته الاحاطة والجمع بهذا الوجود﴾

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

پس نشأت انسانیه بووجود حقانی جمعی کمالی ایله صورت الهیه وصورت کونیه بی احاصه وجمع مرتبه سنه حائزه اولدی یعنی بووجود جمعی ایله نشأت انسانیه صورت الهیه وکونیه بی احاطه وجمع ایتمکه سایر صور نوعیه عالدن ممتازه اولدی) و به

So the human nashʾa (configuration), through this real (ḥaqqānī), gathering, perfective wujūd (being), attained the martaba (level) of encompassing and gathering the divine form and the engendered form. That is, through this gathering being, the human configuration became distinguished from the other specific forms of the ʿālam (world) in encompassing and gathering the divine and the engendered form. And by it

﴿بهذا الوجود﴾

الكوني ( وبه ) أي بهذا الوجود الكوني ، وترتيب مقدّمات نشأته الواقعة على صورة الشكل الأوّل البيّن المنتج لسائر المتقابلات والنقائض

and (through it) i.e. through this cosmic existence, and the ordering of the preliminaries of its configuration (nashʾa), which falls according to the pattern of the First Figure (al-shakl al-awwal), the self-evident one that produces all the other opposites and contraries

﴿بهذا الوجود﴾

أي الوجود العيني العنصري (وبه) ، أي بكونه حائز رتبة الإحاطة والجمع متن نص فصوص الحكم: فتحفظ فقد وعظك الله بغيرك، وانظر من أين أبي على من أتي عليه . فإن الملائكة، لم تقف مع ما تعطيه نشأة هذا الخليفة ولا وقفت مع ما تقتضيه حضرة الحق من العبادة الذاتية . فإنه ما يعرف أحد من الحق إلا ما تغطيه ذاته. وليس الملائكة جمعية آدم . ولا وقفت مع الأسماء الإلهية التي تخصها وسبحت الحق بها وقدسته، وم شرح الجامي

that is, the concrete elemental existence. (wa-bihi / "and by it") means: by his possessing the rank of comprehensiveness and gathering. Text of the Fuṣūṣ al-Ḥikam: 'So take heed, for God has admonished you by means of another; and consider whence came the refusal against him upon whom it came. For the angels did not grasp what the constitution of this vicegerent bestows, nor did they grasp what the Presence of the Real requires by way of essential worship (al-ʿibāda al-dhātiyya). For none knows of the Real save what his own essence discloses to him. And the angels do not possess the gatheredness (jamʿiyya) of Adam. Nor did they grasp the divine names proper to them, by which they glorified the Real and declared Him holy.' From the Commentary of al-Jāmī:

﴿قامت الحجة لله تعالى على الملائكة﴾

فيما ادّعوا من استحقاقهم الخلافة وعدم استيهال آدم لها. ثمّ بعد تحقيقه هذا أخذ في موعظة منه للطالبين من العاكفين على ما أعطاهم أفهامهم وأحوالهم من العلوم والمعارف ، موروثة كانت من أعمالهم أو مكتسبة لأفكارهم وأنظارهم ، تنبيها على أنّه ما من رتبة في العلم باللَّه إلَّا فوقها مراتب ، وتشويقا لهم بأنّه ما من منقبة يتوقّف عندها أهل العلم ويفتخر بها ، مطمئنّا لديها ، إلَّا وفوقها مناقب . بقوله

regarding what they claimed of their deserving the vicegerency and Adam's not being fit for it. Then, after establishing this, he began an exhortation of his own to the seekers among those who cling fast to what their understandings and states have given them of sciences and gnoses, whether inherited from their works or acquired through their thoughts and speculations, alerting them that there is no rank in the knowledge of God but that above it are [further] ranks, and stirring their longing by [indicating] that there is no distinction at which the people of knowledge stop, taking pride in it and feeling secure with it, but that above it are [further] distinctions. In his saying

﴿قامت الحجة﴾

أي حجة الحق سبحانه في ادعاء استحقاقه الخلافة. حيث قال: "إني جاعل في الأرض خليفة"

that is, the proof of the Real, Glory be to Him, in asserting His entitlement to the vicegerency, where He said: 'Indeed I am placing a vicegerent on the earth'

﴿قامت الحجة لله تعالي علي الملائكة﴾

وبووجود حقانی وکالی اولان آدم ایله ملائکه اوزره الله تعالی ایجون حجت قائمه اولدی یعنی نشأت آدمیه ایجون اسناد جرم ومعصیت وکندی نفسلری ایچون ادعاء استحقاق خلافت ایتد کارنده اسماء الهیه نک جمعیتی صورتی مرآت آدمده ظهور ایدوب ملائکه یی حق تعالی الزام ایتمک ایچون صورت الهیهده اولان اسمادن استنبا ایتدکلرنده انلره مختصه اولان اسمادن غیری که اول اسما ایله انلر حقی تسبیح وتقد پس ایدرلر جمعیت اسماء الهیه ودخی انلرک مستندی اولان اسمایه عدم اطلاع ووقو فلرینه اقرار واعتراف ایتدکلرنده (قال یا آدم انبئهم باسمائهم فلما انبأهم باسمائهم قال الم اقل لکم انی اعلم غیب السموات والارض واعم مابدون وما کنتم تکتمون (پس آدم وجود حقانی وجمعی وکما لی ایله کندی نشأ تنده ظاهره اولان اسماء الهیه جمعیتی ایله انبا ایتدکده ملائکه اوزر . الله سبحانه وتعالینک حجتی قائمه اولدی* پس آدم حقک حجتی او لدی پس انسان کامل قوای کونیه واسماء الهیه یی بکمالها جامعدر* پس داره وجودده اندن اکل برموجود وخطه شهودده انک مظهر یتندن* اشمل برشهود یوقدر* پس حیوة دنیاده نوع انساندن کامل اولمین حیوان ناطقدر صورت انسانیه دن برجزودر درجه انسانیته لاحق دکلدر بلکه انک انسانه نسبتی جسد میتک انسانه نسبتی کیبدر وانسانک کمالی خلافت ایله در وخلیفه اولمز الا بطریق الاستحقاق اسماء الهیه به مظهر اولان کسنه والله اعلم (فتحفظ) یعنی اسماء الهیه جمعیتنک مظهری اولان آدمک مرتبه سنه ملائکهنک عدم اطلاعلرندن وکندی نفسلرینه عدم معرفتلرندن خلافته عدم استحقا قلری قتنده خلافت اهلیتن ادعا ایتد کارندن اوتری معرض عتاب الهیده واقع اولد قلرندن او تری خاتم ولایت محمد به اولان شیخ رضی الله عنه دخی کندی نفسنی عارف و مرتبه حلافته واقف اولمیوب ادعاء خلافت ایدن مدعیلری منع ایدوب غفلتدن ایقاض ایتمک ایجون) فتحفظ فقد وحظک الله بغیرک) دیدی یعنی ای نوم غفلتده نائم وای وادی پندارده حیران وهایم اولان مسکین متنبه ومتیقظ اولکه تحقیق الله تعالی سکا وعظ ونصیحت ایلدی سنک غیرک اولان شول ملائکه ایله که* اولا ادعاء استحقاق خلافت ایدوب صکره عجزار ینه اعتراف ایلدیلر (الم اقل لکم انی اعلم غیب السموات والارض واعلم ماتبدون وما کنتم تکتمون) قولی ایله انلره عتاب ا کله ()

And through Adam, who is this real (ḥaqqānī) and perfective being, the proof was established for God Most High against the angels. That is, [the angels] attributed crime and disobedience to the Adamic nashʾa (configuration) and claimed for themselves entitlement to the khilāfa (vicegerency). Then the form of the jamʿiyya (all-comprehensiveness) of the divine names became manifest in the mirror of Adam, and, so that God Most High might constrain the angels [to concede], they were asked to report the names that are in the divine form. They then confessed and acknowledged their lack of awareness and knowledge of the all-comprehensiveness of the divine names, other than the names specific to them, by which they glorify and sanctify the Real. [They confessed] also [their lack of knowledge] of the names that are their support. “He said: O Adam, inform them of their names. And when he had informed them of their names, He said: Did I not tell you that I know the unseen of the heavens and the earth, and I know what you reveal and what you were concealing?” (Q 2:33). So when Adam, through [his] real, gathering and perfective being, informed [them] by the all-comprehensiveness of the divine names manifest in his own configuration, the proof of God, glorified and exalted, was established against the angels. So Adam became the proof of the Real. So the insān kāmil (perfect human) gathers the engendered faculties and the divine names in their perfection. So in the abode of wujūd (being) there is no existent more perfect than he, and in the domain of witnessing there is no witnessing more encompassing than his maẓhariyya (being a locus of manifestation). So in the life of this world, one of the human species who is not perfect is a rational animal. He is a part of the human form and has not attained the degree of humanity. Rather, his relation to the human is like the relation of a dead body to the human. And the perfection of the human is through vicegerency. And none becomes a vicegerent except by way of entitlement: one who is a locus of manifestation for the divine names. And God knows best. “So be on your guard”: that is, the angels did not know the level of Adam, who is the locus of manifestation of the all-comprehensiveness of the divine names, and they did not know their own selves. They had no entitlement to the vicegerency, yet they claimed fitness for it, and for this reason they fell into the exposure of divine reproach. Because of this, the Shaykh (may God be pleased with him), who is the Seal of Muḥammadan sainthood (khātam al-walāya al-muḥammadiyya), also spoke. [He spoke] in order to restrain the claimants who claim vicegerency without knowing their own selves and without being aware of the level of vicegerency, and to wake them from heedlessness. He said: “So be on your guard, for God has admonished you by means of another than you.” That is: O wretched one, asleep in the sleep of heedlessness, bewildered and wandering in the valley of fancy, take heed and awaken! For truly God Most High has admonished and counseled you by means of those angels, other than you. They first claimed entitlement to the vicegerency and afterwards confessed their incapacity, when He reproached them with His words “Did I not tell you that I know the unseen of the heavens and the earth, and I know what you reveal and what you were concealing?” (Q 2:33).

﴿على الملائكة﴾

القادحين في ذلك الاستحقاق. بقوله : "أتجعل فيها من يفسڈ فيها ويسفك الدماء"آية 30 سورة البقرة

who cast doubt upon that entitlement, by their saying: 'Will You place therein one who will cause corruption therein and shed blood?' (Q. 2:30)

﴿فتحفّظ بما وعظك الله بغيرك ، وانظر من أين أتي على من أتي عليه﴾

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

يريد إتيان المعاتبة وتوجّه المطالبة من قبل الحقّ على الملائكة في اعتراضهم على الحق وجرحهم لآدم وتزكيتهم أنفسهم .قال رضي الله عنه

— he means the coming of reproach and the directing of demand from the Real against the angels for their objection to the Real, their faulting of Adam, and their declaring themselves pure. He, may God be pleased with him, said:

﴿فتحفظ فقد وعظك الله بغيرك، وانظر من أين أتى على من أتى عليه﴾

تنبيه للسالك بالتأدب بين يدي الله تعالى وخلفائه والمشايخ والعلماءوالمؤمنين، لئلا يظهر بالأنانية وإظهار العلم والكمال عندهم، لأنه يسلكللفناء. وذلك لا يحصل إلا برؤية ما لغيره من الكمال وعدم رؤية ما لنفسه لابالعكس. وفيه أقول: تعلم من العينين إن كنت عاقلا * شهود جمال الغير عند التواصل ولا تك كالطاووس يعشق نفسه * ويبقى ملوما عند كل الكوامل أي، وعظك الله بزجره للملائكة بقوله: (إني أعلم مالا تعلمون) . و (أتى) مبنى للمفعول. يقال: أتاه وأتى به وأتى عليه. وإنما جاء هنا ب (على) لأنهفي معرض التوبيخ والزجر، كأنه قال: وانظر من أين هلك من هلك. قوله

A warning to the wayfarer to observe proper conduct (adab) before God, exalted is He, and His vicegerents, the shaykhs, the scholars, and the believers, lest he manifest egotism (anāniyya) and display knowledge and perfection before them, for that would obstruct his path to annihilation (fanāʾ). This is attained only by seeing the perfection belonging to others and not seeing what belongs to oneself—not the reverse. Regarding this I say: Learn from the two eyes, if you are intelligent * to witness the beauty of the other at the moment of union, And be not like the peacock, enamored of itself * remaining blameworthy in the eyes of every perfect one. That is, God admonished you by His rebuke of the angels in His saying: "Indeed I know what you do not know." And "befell" (utiya) is in the passive form. One says: atāhu (came to him), atā bihi (brought it), and atā ʿalayhi (came upon him, i.e., destroyed him). It is used here with "ʿalā" because it occurs in a context of reproach and rebuke, as if he said: consider whence came the destruction of him who was destroyed. His saying:

﴿فتحفّظ ، فقد وعظك الله بغيرك ، وانظر من أين اتي على من اتي﴾

على صيغة المجهول ، إنما يستعمل في المكاره . وقوله رضي الله عنه

in the passive construction; it is used only for [things] disliked. And his saying, may God be pleased with him

﴿فتحفظ فقد وعظك الله بغيرك﴾

يعني الملائكة (وانظر من این اني على من أتي عليه) مبني للمفعول . يقال : أتاه وأتى به وأتى عليه ولا يستعمل مبنيا للمفعول إلا في المكاره يريد رضي الله عنه إتيان المعاتبة وتوجه المطالبة من قبل الحق سبحانه على الملائكة في اعتراضهم على الحق وجرحهم لأدم وتزكيتهم أنفسهم . ثم اعلم أن ههنا أمور ثلاثة : أحدها: نشأة هذا الخليفة. وثانيها: حضرة الحق الذي أراد أن يجعله خليفة . وثالثها: نشأة الملائكة الذين شاورهم في هذا الجعل. والوقوف مع كل واحد من هذه الأمور والعمل بما يقتضيه منع من الاعتراض على جعله خليفة . فأراد الشيخ رضي الله عنه أن ينبه على أن منشأ اعتراض الملائكة المفضي إلى هذه المعاتبة والمطالبة هو عدم وقوفهم من هذه الأمور والعمل بمقتضاه. فقال

meaning: by means of the angels. (And consider whence came [the refusal] against him upon whom it came) — [the verb] is in the passive form. One says: atāhu (he came to him), atā bihi (he brought it), and atā ʿalayhi (it came upon him), and it is not used in the passive except in [contexts of] adversities. He, may God be pleased with him, intends by this the coming of reproach and the directing of demand from the Real, Glory be to Him, against the angels for their objection to the Real, their disparagement of Adam, and their self-vindication. Now know that there are three matters here: the first is the constitution (nashʾa) of this vicegerent; the second is the Presence of the Real who willed to make him vicegerent; and the third is the constitution of the angels whom He consulted in this making. Grasping each one of these matters and acting according to what it requires would have prevented objection to his being made vicegerent. The Shaykh, may God be pleased with him, intended to draw attention to the fact that the source of the angels' objection—which led to this reproach and demand—was their failure to grasp these matters and to act in accordance with what they require. So he said:

﴿فقد وعظك الله تعالى بغيرك﴾

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

وهو الملائكة (وانظر) بنظر العبرة إلى قصة الملائكة مع آدم الذي سنذكره وازجر نفسك عن مذمة الغير والدعاوى التي ما أنت متحقق بها وسوء الأدب مع الله حتى لا تكون عبرة لغيرك كما يكون غيرك عبرة لك . هذا معنى قوله

namely the angels — (and look) with the eye of instructive reflection (ʿibra) at the story of the angels with Adam, which we shall mention, and restrain your soul from finding fault with others and from claims which you have not [truly] realized, and from ill manners toward God, so that you not become an instructive example (ʿibra) for others as others have been for you. This is the meaning of his saying

﴿من أين أتي على من اني﴾

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

وأتي وجاء تستعملان بمعنی الفعل يعني من أين فعل على من يقع (عليه) الفعل على وجه التوبيخ والملائكة فإنه قد هلك من هلك وبوخ من يوبخ بأمثال هذه الصفات التي تصدر من عدم العلم بأنفسهم ومرتبة غيرهم. ولما كانت هذه القصة أعظم القصص موعظة وهدى للناس وأهم للطالبين أوصى أولا بالحفظ والنظر . ثم شرع إلى بيانها بقوله

— 'atā [to come] and jā'a [to come] are both used in the sense of the [past-tense] verb, meaning: whence did the action befall the one (upon whom) the action falls, [i.e.,] by way of reproach — that is, the angels — for he who perished, perished, and he who is reproached is reproached, on account of such attributes as issue from ignorance of oneself and of the rank of another. And since this story is the greatest of stories in admonition and guidance for people, and most important for the seekers [of the Path], he first enjoined heeding and reflecting, then proceeded to explain it, saying

﴿وانظر من اين اتي علي من اتي عليه﴾

اتی مفعول ایجون مبنیدر* یقال اناه واتی به واتی علیه واتی علی ایله کلدی زیرا توبیخ وزجر معرضنده در یعنی نظر ایله که نره دن هلاک قلندی شول من که هلاک قلندی ویاخود نره دن فعل ایقاع اولندی شول من اوزره که انک اوزره فعل ایقاع او لندی واتی بونده فاعل ایچون مبنی اولمق جائزدر ای وانظر من این هلک من هلک او وانظر من این هلکه من هلکه یقال اتی الدهر علیهم ای اهلکهم وافناهم ویقال اتی المرأة جامعها ویقال اتی علیه ای اوقع علیه الفعل وهو یستعمل فی کل مکروه واتی ایجون فاعلک حذفی جائزدر* ای وانظر من این اتی العتاب علی من اتی علیه وفی الحدیث اتی ات ای هلک یعنی عتاب الهی نره دن وازد اولدی شول من اوزره که انک اوزره عتاب وارد اولدی یعنی ملائکه به عتاب الهی خلافت اهلیتن ادعاسنده حقه اعتراض ایدوب وتزکیه وترجیح نفس ومذمت وتجریح آدم ایتدکلرندن اوتری اولدیغن بصیرت ایله مشاهده ایله ومتحقق اولمدیغک مناصب عالیه به اهلیت ایدوب مذمت غیر ایتمه تاکیم غیره عبرت اولمیه سن ملائکه سکا عبرت اولدیغی کبی* پس شیخ رضی الله عنه ملائکه اوزره عتاب الهی نه شیدن اولد یغن تفصیل ایتمکه شروع ایدوب دیدی

Utiya is built for the object (passive). One says atāhu, and utiya bihi, and utiya ʿalayhi. It came with utiya ʿalā because it is in the context of rebuke and restraint. That is: look from where he was destroyed, the one who was destroyed. Or: from where the act was brought upon the one upon whom the act was brought. And it is possible here for atā to be built for the agent (active), i.e., “Look from where the one who perished perished,” or “Look from where the one who destroyed him destroyed him.” One says atā l-dahru ʿalayhim, i.e., “it destroyed them and annihilated them.” And one says atā l-marʾata, i.e., “he had intercourse with her.” And one says atā ʿalayhi, i.e., “he brought the act upon him,” and it is used for everything disliked. And it is possible for the agent of atā to be omitted, i.e., “Look from where the reproach came upon the one upon whom it came.” And in the ḥadīth: “utiya ātin,” i.e., “he perished.” That is: [look] from where the divine reproach came upon the one upon whom the reproach came. That is, witness with insight that the divine reproach came to the angels because, in claiming fitness for the vicegerency, they objected to the Real, extolled and preferred themselves, and blamed and disparaged Adam. And do not claim fitness for high offices while you have not realized [them], and do not blame others, so that you do not become a lesson for others, just as the angels [became] a lesson for you. So the Shaykh (may God be pleased with him) began to explain in detail from what the divine reproach upon the angels came, and said:

﴿فإنّ الملائكة لم تقف مع ما تعطيه نشأة هذه الخليفة ، ولا وقفت مع ما تعطيه حضرة الحق من العبادة الذاتية ، فإنّه ما يعرف أحد من الحق إلَّا ما تعطيه ذاته وليس للملائكة جمعية آدم﴾

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

يريد رضي الله عنه عدم وقوف الملائكة مع الأدب الذي تقتضي مرتبة خليفة الله تعالى بعد إخباره تعالى لهم : أنّه " جاعِلٌ في الأَرْضِ خَلِيفَةً " . وتعطيه نشأته الأحدية الجمعية من الكمال والإحاطة ، وعدم وقوفهم أيضا على ما توجب مرتبة الألوهية من الأدب والوقوف عند الأمر الإلهي ، فاعترضوا على الحق تعالى .كما قال جلّ وعلا حكاية عنهم : "قَالُوا أَتَجْعَلُ فِيهَا مَنْ يُفْسِدُ فِيهَا وَيَسْفِكُ الدِّمَاءَ وَنَحْنُ نُسَبِّحُ بِحَمْدِكَ وَنُقَدِّسُ لَكَ قَالَ إِنِّي أَعْلَمُ مَا لَا تَعْلَمُونَ"فجمعوا بين الاعتراض على الله والجرح والطعن فيمن عدّله الله وزكَّاه عندهم ، وبين تزكيتهم أنفسهم ، وكلّ هذه الأمور منافية لنشأتهم المقتضية أن لا يعصوا ما أمرهم الله به ، ويفعلوا ما يأمرهم به . والذي يقتضيه الأدب والتحقيق من العبيد بالنسبة إلى الحق أن لا يعترضوا عليه في أوامره ونواهيه ويمتثلوها .والذي تقتضي نشأة الخليفة هو النزول إليه والدخول تحت حكم خلافته وجمعيّته ، لا الجرح والطعن فيه ، ولا سيّما ونشأتهم على ما ادّعوا من التسبيح والتقديس تقتضي عدم الاعتراض وحسن القبول والتلقّي لما يلقى إليه ويلقى .فإن نشأتهم وحدانية بسيطة روحانية نورانية ، لا تقتضي الاعتراض ، فإنّه نزاع والنزاع من مقتضى التضاد والتباين والتنافر ، بل مقتضى نشأتهم الإيمان والطاعة والعبادة الذاتية والتنزيه والتقديس والخير لا غير .إذ ليس لهم ولا لغيرهم أن يعرفوا كلّ ما في نفس الحقّ ، بل ما فيه من الحق ، ويعرفون الحق من حيث ما هم عليه "وليس للملائكة جمعيّة آدم" كما مرّ .فكان الأوجب والأولى والأوجه والأحرى أن يتّصفوا بالإنصاف ، وينصفوا له بالاعتراف ، لا الاستنكاف والاعتساف لإحاطته وجمعيّته وسعته ، دونهم .قال رضي الله عنه

— he, may God be pleased with him, means: the angels' failure to halt with the courtesy (adab) that the rank of God's vicegerent, exalted, demands, after His informing them, exalted, that He is "appointing a vicegerent on the earth," and what its unitary, comprehensive configuration bestows of perfection and encompassment; and likewise their failure to halt with what the rank of divinity requires of courtesy and stopping at the divine command. So they objected to the Real, exalted, as He, glorified and exalted, said, relating from them: "They said: Will You place therein one who will cause corruption therein and shed blood, while we glorify You with praise and declare Your holiness? He said: Indeed I know what you do not know." Thus they combined objection against God, faulting and impugning the one whom God had deemed upright and declared pure in their presence, together with declaring themselves pure — and all these matters are incompatible with their configuration, which requires that they not disobey what God commands them and that they do what He commands them. What courtesy and verification (taḥqīq) require of servants in relation to the Real is that they not object to His commands and prohibitions, but comply with them. And what the configuration of the vicegerent requires is descending to him and entering under the ruling of his vicegerency and his comprehensiveness, not faulting and impugning him — especially since their configuration, according to what they claimed of glorification and sanctification, requires the absence of objection and good acceptance and reception of what is conveyed to it and by it. For their configuration is a simple, spiritual, luminous oneness that does not require objection, for objection is contention, and contention follows from opposition, difference, and aversion; rather, what their configuration requires is only faith, obedience, essential worship, transcendence (tanzīh), sanctification, and good — nothing else. For neither they nor others may know all that is within the Self of the Real, but only what of the Real is within it, and they know the Real only according to what they themselves are — and "the angels do not possess the comprehensiveness of Adam," as has passed. Thus it would have been most fitting, most proper, most appropriate, and most worthy that they characterize themselves with fairness (inṣāf) and acknowledge fairly in his favor, rather than disdain and act unjustly regarding his encompassment, his comprehensiveness, and his vastness, which they lacked. He, may God be pleased with him, said:

﴿فإن الملائكة لم تقف مع ما تعطيه نشأة هذه الخليفة ولا وقفت مع ماتقتضيه حضرة الحق من العبادة الذاتية﴾

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

بيان سبب وقوع الملائكة في التوبيخ. وليس (الوقوف) هنا بمعنى الشعور والاطلاع وإلا كان الواجب أن يقول: على مايعطيه. فإنه تعدى ب (على). بل بمعنى الثبوت. فمعناه: أن الملائكة ما قنعت ولا وقفت مع ما أعطته مرتبة هذه الخليفة أزلا، بحسب نشأته الروحانية، مما هي عليه من التسبيح والتهليل والكمال اللائق بها، بل تعدت عنه وطلبت الزيادة على ما وهبت. يقال: فلان وقف مع فلان وواقف معه. إذا لم يتعد عنه في السير. ولم يقف معه. إذا تعدى عنه. وهذا الكلام إشارة إلى ما مر من أن جميع الموجودات ما يأخذون كمالهم إلا من مرتبة الإنسان الكامل، ولا يحصل لهم المدد في كل آن إلا منها، لأن الأسماء كلها مستمدون من اسم (الله) الذي هذا الكامل مظهره. ويجوز إن يراد ب (النشأة) ههنا نشأة رتبته الجامعة للنشأتين، ويجوز أن يراد النشأة الروحانية وحدها. قوله

An explanation of the reason the angels fell into reproach. "Remaining within bounds" (al-wuqūf) here does not mean awareness and cognizance—otherwise he would have had to say "upon what it bestows," using the preposition "ʿalā." Rather it means abiding/stopping short. So its meaning is: the angels were not content with, nor did they remain confined to, what the rank of this vicegerent bestowed upon them eternally, in accordance with his spiritual configuration, in terms of the glorification, declaration of unity, and perfection appropriate to them; rather they exceeded this and sought more than what had been granted. One says: "So-and-so remained with (waqafa maʿa) so-and-so" and "kept pace with him (wāqafahu)," when he did not go beyond him in the course; and "he did not remain with him" when he did exceed him. This statement refers back to what was mentioned earlier—that all existent things take their perfection only from the rank of the Perfect Human, and they receive fresh sustenance (madad) at every instant only from it, because all the Names derive their sustenance from the Name "Allāh," of which this Perfect One is the locus of manifestation (maẓhar). It is possible that by "configuration" here is meant the configuration of his rank comprehending the two configurations [elemental and spiritual], and it is also possible that the spiritual configuration alone is meant. His saying:

﴿فإنّ الملائكة﴾

تعليل لقيام الحجّة بالإنسان على الملائكة وبيان لما اتي عليهم ، وأنّه من أين اتي عليهم . وذلك أنّ الملائكة لمّا لم يكن لها قدم في النشأة الإطلاقيّة الجمعيّة التي إنّما تترتّب عليها الخلافة الإلهيّة ، وإنّما يؤسّس عليها أركان العبادة الذاتيّة ما أمكن لها الوقوف على أحكام تلك الخلافة ، ولا على لوازم تلك العبادة فلذلك

This is an explanation of the establishment of the proof by means of the human being against the angels, and a clarification of what came upon them, and of whence it came upon them. That is because the angels, since they had no foothold in the absolute, all-comprehensive configuration (nashʾa) upon which alone the divine vicegerency is founded, and upon which alone the pillars of essential worship (al-ʿibāda al-dhātiyya) are established, it was not possible for them to grasp the rulings of that vicegerency, nor the requisites of that worship. Therefore

﴿فإن الملائكة لم تقف … مع ما تعطيه … نشأة هذا الخليفة﴾

وتجاوزت عن مقتضاه

and they transgressed beyond what it requires

﴿فإن الملائكة لم تقف مع ما تعطيه﴾

ما تظهره للحق من جميع أسمائه

with what is given by] what is made manifest to the Real from all His Names

﴿فان الملائكة لم تقف مع ما تعطيه نشأة هذا الخليفة﴾

ملائکه نک توبیخ ایجنده وقو عنه سبب اولان شیئ بیان ایدر* یعنی دیرکه زیرا ملائکه بوخلیفه نک نشأمسی اعطا ایتدیکی شیئه یعنی انک علومی تبه سنه واقفه اولمدی یعنی ملائکه جمعیت اسمائیة الهیه نک مظهر یتنده اولان خلیفه نک نشأت احدیه جمعیه سی کمال واحاطه دن اعطا ایتدیکی شیئه واقفه اولمدی وخلیفه صورت حقله ظهورایدوب جمیع اسمانک اول مطلوب اولمسی عزتندن انار منتجه اوادی یعنی خلیفه نک نشأت ظاهره سی عالم صورتی اوزره ونشأت باطنه سی حقک صورتی اوزره در* پس اسماء الهیه جمعیتنک صورتی اوزره اولوب بونشأتک رتبتی خلا فتدر* وعبادت ذاتیه ایله حقه عبادتدر دیو بیلدیلر* وخلیفة اللهک رتبتی اقتضا ایتدیکی ادبک مراعاتی اوزره اولمدیلر* مع هذا (انی جاعل فی الارض خلیفة (قولی ایله تعریف الهی واقع اولمشیدی* پس تعریف الهید نصکره ملائکه نک منزلت آدمه عدم علملری وانک رتبته جهلاری ملائکه دن آدمک بطونی وفهملرندن انک غموضی اولد یغندن اوری)

He explains the thing that was the cause of the angels' falling into rebuke. That is, he says: for the angels did not stand upon what the nashʾa (configuration) of this vicegerent gives, that is, upon the loftiness of his rank. That is, the angels were not aware of what the unitary, all-comprehensive configuration of the vicegerent gives of perfection and encompassment. This vicegerent is in the maẓhariyya (being a locus of manifestation) of the divine all-comprehensiveness of the names. [Nor were they aware] that the vicegerent manifested with the form of the Real, and that from the might of his being that which is sought by all the names, effects […] resulted. That is, the outward configuration of the vicegerent is according to the form of the ʿālam (world), and his inward configuration is according to the form of the Real. So, being according to the form of the all-comprehensiveness of the divine names, the rank of this configuration is vicegerency, and it is worship of the Real with essential worship. [This] they [did not] know. And they did not keep to the observance of the proper conduct which the rank of God's vicegerent requires. Nevertheless, divine instruction had [already] occurred through His words “I am placing on earth a vicegerent” (Q 2:30). So after the divine instruction, the angels' lack of knowledge of Adam's station and their ignorance of his rank were because of Adam's being hidden from the angels and his obscurity to their understanding.

﴿لم تقف مع ما تعطيه نشأة هذه الخليفة ، ولا وقفت مع ما تقتضيه حضرة الحقّ من العبادة الذاتيّة﴾

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

التي لا موقف لأحد فيها غير الإنسان

which none but the human being has any standing in

﴿نشأة هذه الخليفة ولا وقفت مع ما تقتضيه حضرة الحق من العبادة الذاتية﴾

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

التي لا تحصل إلا في نشأة الخليفة وهي العبادة بجميع الأسماء والصفات أي لم تطلع عليهما . فالوقوف ههنا بمعنى الشعور والاطلاع وكذلك المذكور بعده لأن تجريحهم ودعواهم التسبيح والتقديس مسبب عن عدم علمهم بما ذكر فقد عدى مع أعتبار تضمينه معنى الثبوت

with what the Presence of the Real requires by way of essential worship (al-ʿibāda al-dhātiyya)] which occurs only in the configuration of the vicegerent, namely worship by means of all the Names and Attributes together — that is, they were not apprised of these two things. So "standing" [attentive] here means awareness and apprisal, and likewise what is mentioned after it, since their finding fault [with Adam] and their claim of glorification and sanctification were caused by their lack of knowledge of what has been mentioned. The verb has been made transitive [with a preposition it does not normally take] on the consideration that it is made to imply the meaning of 'firm establishment' [in that knowledge]

﴿ولا وقفت مع ما تقتضيه حضرة الحق من العبادة الذاتية﴾

بيان سبب آخر، لذلك أعاد قوله

An explanation of another reason; hence he repeated his statement

﴿ولا وقفت﴾

الملائكة أيض

the angels, likewise

﴿ولا وقفت مع ما تقتضيه حضرة الحق من العبادة الذاتية﴾

ودخی ملائکه حضرت حق عبادت ذاتیه دن اقتضا ایتدیکی شیئه واقفه اولمدی* امدی عبادت ذاتیه مظهر اکاده اسماء الهیه نک ظهورند نصکره جمیع اسمانک ربو بیستی تحتنده مظهرک او لمسی واول حضرته عدم اعترا ضیدر* پس حضرت الوهیتک علو وعظمتی وجلال وسطوتی عبادت ذاتیه یی وعبادت ذاتیه ایله عبادت ایدر عابدی اقتضا ایدر که جمیع اسماایله ذات حقه عابداوله* پس مطلوبه اولان عبادت ذاتیه نک علو رتبتن واول حضرتک قدرین بیلیوب اکا عبادت اهلیتن وخلافت استحقاقن ادعا ایتدیلر* وقوف اطلاع وشعور معناسنه در ثبوت معناسنه دکلدر* ومعیت ایله تخصیص بالذکر اواندی زیرا معیت نوعامصاحبت معناسنه دلالت ایدر* وعلی دلالت ایتمز* پس مع علی معناسنه اولور ووقوف ثبوت معناسته اولمسی اول حینده تصور اولنوردی که اکرملائکه بوخلیفه نک نشأسی اعطا ایتدیکی شیئه مطلعه اولسیدی وحضرت حق عبادت ذاتیه دن اقتضا ایتدیکی شیئه دخی واقفه اولسیدی وبعد الاطلاع خلیفة نک اعطا ایتد یکی شی قتنده وحضرت حق عبادت ذاتیه دن اقتضا ایتدیکی شی قتنده ثابته او لمسیدی وحال بوکه بوخلیفه نک نشأه سی عطا ایتدیکی شیئه انلرک اطلاعی وحضرت حق عبادت ذاتیه دن اقتضا ایتدیکی شیئه دخی انلرک شعوری یوقدر* زیرا اکر واقف اولسه ایدیلر آدمی قدح ومذمت ایتمزلردی وادعاء خلافت دخی ایتمزلر ایدی واما فیتکم فان الملائکة لم تقف مع ما تعطیه نشأة هذا الخلیفة قولنده خلیفه نک نشأه سی اعطا ایتدیکی شیئدن مراد خلیفه نک ادبی اوله وکذلک ولا وقفت مع ما تعطیه حضرة الحق من العبادة الذاتیة قولنده حضرت حق عبادت ذاتیه دن اقتضا ایتدیکی شیئدن مراد اوامر الهی اولسه پس وقوف ثبوت معناسنه اولمق جائز اولور یعنی خلیفهنک نشأ.سی اعطاا بتدیکی ادب قتنده وحضرت حقک امری قتنده ثابته اولمدی ووقوف اطلاع وشعور معناسنه اولدیغی شیخک) فانه لا

And further, the angels did not stand with [i.e., were not aware of] what the ḥaḍra (presence) of the Real requires of ʿibāda dhātiyya (essential worship). Now, essential worship is this: after the ẓuhūr (manifestation) of the divine names in the maẓhar (locus of manifestation) […], the maẓhar is under the rubūbiyya (lordship) of all the names and does not object to that Presence. So the loftiness and grandeur, the majesty and might of the Presence of Divinity (ḥaḍrat al-ulūhiyya) require essential worship, and they require a worshipper who worships with essential worship, so that he worships the Essence of the Real with all the names. So, [not] knowing the lofty rank of the essential worship that is sought, nor the worth of that Presence, they claimed worthiness to worship It and entitlement to the vicegerency. Wuqūf (standing with) [here] means awareness and cognizance; it does not mean thubūt (standing firm). And it was specifically mentioned with maʿiyya ('with'), because maʿiyya in a way indicates the sense of companionship, whereas ʿalā does not indicate [this]. So maʿa is in the sense of ʿalā. Wuqūf's meaning standing firm could be conceived [only] in the case that the angels had been aware of what the nashʾa (constitution) of this vicegerent grants, and had also been cognizant of what the Presence of the Real requires of essential worship, and, after [this] awareness, had not stood firm by what the vicegerent grants and by what the Presence of the Real requires of essential worship. Whereas they have no awareness of what the constitution of this vicegerent grants, nor any cognizance of what the Presence of the Real requires of essential worship. For if they had been cognizant, they would not have disparaged and blamed Adam, nor would they have claimed the vicegerency. However, […] if in his words 'For the angels did not stand with what the constitution of this vicegerent grants' what is meant by what the constitution of the vicegerent grants is the vicegerent's adab (proper conduct), and likewise, if in his words 'nor did they stand with what the Presence of the Real requires of essential worship' what is meant by what the Presence of the Real requires of essential worship is the divine commands, then it is permissible for wuqūf to mean standing firm. That is, they did not stand firm by the adab that the constitution of the vicegerent grants, nor by the command of the Presence of the Real. And that wuqūf means awareness and cognizance, the Shaykh's [words] 'For no one knows…'

﴿مع ما تقتضيه حضرة الحق سبحانه﴾

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

ويستحقه من العبادة الذاتية التي هي من مقتضيات ذاته وذوات عبيده سبحانه . وهي الانقياد لأمره والخضوع تحت حكمه . وإنما لم يقفوا مع ما تقتضيه نشأة هذه الخليفة ولا مع ما يقتضيه حضرة الحق من العبادة الذاتية

and is entitled to, by way of essential worship (al-ʿibāda al-dhātiyya), which is among the requirements of His Essence and of the essences of His servants, Glory be to Him. This [worship] consists in submission to His command and subjection under His judgment. They failed to grasp what the constitution of this vicegerent requires, nor what the Presence of the Real requires by way of essential worship, only because

﴿فإنه ما يعرف أحد من الحق إلا ما تعطيه ذاته﴾

تعليل لعدم الوقوف مع ما تقتضيه حضرة الحق من العبادة. أي، لأنه لا يعرف أحد من العباد شيئا من أسماء الحق وصفاته إلا ما تعطى ذات ذلك العبد بحسب استعداده، ولا يعبده أحد إلا بمقدار علمه ومعرفته بالحق، لأن العبادة مسبوقة بمعرفة المعبود من كونه ربا مالكا يستحق العبادة. وبمعرفة العبد من كونه مربوبا مملوكا يستحق العبودية، فمن لا يعطى استعداد ذاته العلم والمعرفة بجميع الأسماء والصفات،لا يمكنه أن يعبد الحق بجميع الأسماء، لذلك لا يعبد الحق عبادة تامة إلا الإنسانالكامل، فهو العبد التام. ولاستلزام العبادة المعرفة قال: (فإنه لا يعرف أحد) كما فسر العبادة بالمعرفة في قوله: "وما خلقت الجن والإنس إلا ليعبدون" قوله

An explanation of the reason for their not remaining confined to what the Presence of the Real requires by way of worship. That is, because none among servants knows anything of the Names and Attributes of the Real except what the essence (dhāt) of that servant bestows in accordance with his preparedness (istiʿdād); and none worships Him except to the measure of his knowledge and cognizance of the Real, because worship is preceded by knowledge of the object of worship as being a Lord and Owner deserving worship, and by the servant's knowledge of himself as being owned and possessed, deserving servanthood. So whoever's essential preparedness does not bestow upon him knowledge and cognizance of all the Names and Attributes cannot worship the Real through all the Names; hence none worships the Real with complete worship except the Perfect Human, for he is the complete servant (al-ʿabd al-tāmm). Because worship necessarily entails knowledge, he said: "for none knows," just as he interpreted worship as knowledge in His saying: "I did not create jinn and mankind except to worship Me [i.e., to know Me]." His saying:

﴿فإنّه ما يعرف أحد من الحقّ﴾

وما يصل بمساعي أقدام العبادة إلى حضرات قربه

and none arrives, by the endeavors of the feet of worship, at the presences of His proximity

﴿فإنه ما يعرف أحد من الحق سبحانه إلا ما تعط ذاته﴾

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

من الأسماء التي هو مظهره

of the names of which he is the locus of manifestation

﴿فإنه ما يعرف أحد من الحق إلا ما تعطيه ذاته﴾

تعليل للمعطوف والمعطوف عليه مع أي لا يعرف احد الحق إلا بحسب معرفته بنفسه ولا يعبده إلا بحسب علمه . (و) الحال أن

— this is the justification (taʿlīl) for both the conjoined and the conjunct-to clauses together, meaning: no one knows the Real except according to his knowledge of himself, nor does he worship Him except according to his knowledge. (And) the fact is that

﴿يعرف احد من الحق الا﴾

ماتعطیه ذاته (قولی مؤیددر وبوقول ملائکهنک حضرت حقه عدم وقوفلرینه تعلیلدر یعنی دیمک اولور* زیراشان بودرکه براحد حقدن بیلز الا انک ذاتی اعطا ابتدیکی قدر یعنی انک ذاتنده حقک ظهوری قدر پس ملائکه ده اولان ظهور جزئی انکله حضرت الوهیده اولان جمعیت اسمائیه بی ادراک ایده من زیرا ملائکه نک صورتی آدمک ظاهری مشتمل اولدیغی صور عالمدن برصورتدر* پس تعریف الهید نصکره ملائکه نک آدم مرتبه سنه عدم اطلاعی ملائکه دن آدمک بطونی اولدیغندن اوتریدر* زیرا آدم صورت الهیهنک مظهر بدیله صور کونیه دن باطندر* انکیچون ملائکه نشأت خلیفه قتنده ترک ادب ایتدیار وخلیفه نک جمعیتی عبادت ذاتیه یی اعطا ایدوب خلافته استحقاقن مشاهده ایتمد یلر واول نشأتک انقیاد واطاعتدن خروج ایدوب اکا استاد فساد ایتدیلر وحضرت الوهیتک علو قدرین بیلمیوب نفسلرنده اکا عبادت اهلیتن ادما ایتدیلر وحقه اعتراض ایدوب تزکیة نفس وتجریح غیر ایتدیلر وخلیفة اللهک رتبتی اقتضا ایتدیکی انک خلافت وجمعیتی حکمنک تحتنده دخول وانک عبودیت وانقیادی مرتبه سنه نزول ایدی وعبادت ذاتیة حقله انک اوامری قتنده وقوف تفویض وتسلیمی وعدم اعتراضی اقتضا ایدر* پس ملائکه نک اوامر الهیه به امتثال واطاعتلرینه الله تعالی (لا یعصون الله ما امرهم و یفعلون مایؤمرون (قولی ایله شهادت ایتدکد نصکره (وأنی جاعل فی الارض خلیفة (قولی ابله آدمک خلافتنی تصریح ابتدکد نصکره رتبه آدمه عدم وقوفلری وقوفلری ذکر اولندیغی آدمک آنلرک بطونندن اوتر یدر» وعبادت ذاتیه یی اقتضا ایدن حضرت الوهیته انارک عدم اطلاعلری آنلرک ذواتی اعطا ایتد یکندن اوتریدر . زیرا انلرک صوری مظاهر جزئیه در* وهر مظهرده حقک معرفتی حقک انده ظهوری قدردر* وملائکه ده آدمک جمعیتی یوقدر که اول جمعیت ایله معرفت ذاتیه ایله حقی عارفه اوله* وعبادت ذاتیه ایله اول حضرته عائده اوله* زبرا ذکر اولندیغی کی عبادت ذاتیه نشأت انسانیه ده اسماء الهیه نک ظهورند نصکره جمیع اسمانک ربوبیتی تحتنده نشأت انسانیه نک تسلیم اولمسیدر واول حضرته عدم اعتراضیدر* پس حضرت الوهیته عبادت ذاتیه مظهر جمعیت اسمائیة الهیه اولان نشأت انسانیه کمالیه به مخصوصه در

'…of the Real except what his essence grants' support [this]. And these words give the reason for the angels' not being aware of the ḥaḍra (presence) of the Real. That is, it means: for the matter is this, that no one knows of the Real except as much as his essence grants, that is, as much as the ẓuhūr (manifestation) of the Real in his essence. So, with the partial manifestation that is in the angels, [they] cannot perceive the jamʿiyya (all-comprehensiveness) of the names that is in the Presence of Divinity. For the form of the angels is one form among the forms of the ʿālam (world) which Adam's outward comprises. So the angels' unawareness of Adam's martaba (level) after the divine informing is because Adam is inward [i.e., hidden] relative to the angels. For Adam, by being the maẓhar (locus of manifestation) of the divine form, is inward relative to the engendered forms (ṣuwar kawniyya). For this reason the angels abandoned adab (proper conduct) with respect to the nashʾa (constitution) of the vicegerent. They did not witness that the vicegerent's comprehensiveness grants ʿibāda dhātiyya (essential worship) and his entitlement to the vicegerency. They went out from submission and obedience to that constitution and attributed corruption to it. Not knowing the lofty worth of the Presence of Divinity, they claimed in themselves worthiness to worship It. They objected to the Real, and practised self-justification and the disparagement of another. Yet what the rank of God's vicegerent required was entering under the rule of his vicegerency and comprehensiveness, and descending to the level of servanthood and submission to him. And essential worship of the Real requires standing by His commands, entrusting [the matter to Him], surrender, and not objecting. God Most High testified to the angels' compliance with and obedience to the divine commands with His words 'they do not disobey God in what He commands them, and they do what they are commanded' (Q 66:6). He made Adam's vicegerency explicit with His words 'I am placing on the earth a vicegerent' (Q 2:30). After both, the angels' unawareness of Adam's rank is, as was mentioned, because Adam is inward relative to them. And their unawareness of the Presence of Divinity, which requires essential worship, is because of what their essences grant. For their forms are partial loci of manifestation, and in every maẓhar the knowledge of the Real is according to the measure of the Real's manifestation in it. And the angels do not have Adam's comprehensiveness, such that through that comprehensiveness they might know the Real with essential knowledge and [worship] that Presence with essential worship. For, as was mentioned, essential worship is this: after the manifestation of the divine names in the human constitution, the human constitution is surrendered under the rubūbiyya (lordship) of all the names and does not object to that Presence. So essential worship of the Presence of Divinity is specific to the perfect human constitution, which is the maẓhar of the comprehensiveness of the divine names.

﴿إلَّا ما تعطيه ذاته﴾

بحسب القابليّة الأولى والفيض الأقدس

according to the first receptivity (qābiliyya) and the Most Holy Effusion (al-fayḍ al-aqdas)

﴿وليس للملائكة جمعية آدم﴾

(الواو) للحال. أي، والحال أن الملائكة ليس لهم جمعية الأسماء التي لآدم، لكونهم يعبدون الله من حيث اسم خاص معين لا يتعدونه عنه، وآدم يعبده بجميع أسمائه. قوله

The "wāw" indicates a circumstantial clause (ḥāl). That is, [this reproach came] while the angels do not possess the comprehensiveness of the Names that Adam possesses, since they worship God only from the standpoint of a specific, particular Name, which they do not exceed, whereas Adam worships Him through all His Names. His saying:

﴿وليس للملائكة جمعيّة آدم﴾

بحسب تلك القابليّة على ما بيّن

according to that receptivity, as has been made clear

﴿وليس للملائكة جمعية آدم﴾

أي جامعيته للأسماء كلها . فما عرفوا من الحق الأسماء التي تخص آدم وهي الأسماء الثبوتية التشبيهية. فما عرفوا من آدم الجمعية الأحدية الكاملية المقتضية لرعاية الأدب معه والنزول إليه والدخول تحت حكمه لا الجرح والطعن فيه. وانبعث بهم معنى الحسد والتعصب وصار غشاوة بصر بصيرتهم "الذي" تقتضيه حضرة الحق من العبادة الذاتية. فلا جرم تجاوزوا عن مقتضى شأنه ولم ينقادوا لأمر الحق خلافته

that is, his all-comprehensiveness (jāmiʿiyya) of all the names. So they did not know of the Real the names proper to Adam, namely the affirmative, assimilative (tashbīhī) names. Thus they did not recognize in Adam the perfect, unitary gatheredness (al-jamʿiyya al-aḥadiyya al-kamāliyya) which requires the observance of proper courtesy (adab) toward him, submission to him, and entering under his rule—not disparagement and reproach against him. The meaning of envy and partisanship was aroused in them, and it became a veil over the eye of their inner sight [with respect to] what the Presence of the Real requires by way of essential worship. So inevitably they transgressed beyond what his station requires and did not submit to the command of the Real regarding his vicegerency

﴿ليس للملائكة جمعية آدم﴾

حتى يحصل فيها ما يحصل فيه من العبادة الذاتية . فاستغنى بوجودها عن وجود آدم فلا بد من وجود آدم ليحصل مقتضى الذات الإلهية فلا مانع لحصول مقتضى الذات . فهم أرادوا أن يمنعوه بقولهم: "أتجعل فيها من يفسد فيها" 30 سورة البقرة . لعدم علمهم بما ذكر و ظنهم أنفسهم كفاية لمصلحة العبادة حيث قالوا: " ونحن نسبح بحمدك ونقدس لك " 30 سورة البقرة

such that there could occur in them what occurs in him by way of essential worship. So [God] is not made independent, by their existence, of the existence of Adam; rather, the existence of Adam is necessary for what the divine Essence requires to be attained, and there is no obstacle to the attainment of what the Essence requires. So they wanted to prevent it by their saying: "Will You place therein one who will cause corruption therein?" [Qur'an 2:30] — due to their ignorance of what has been mentioned, and their supposing themselves sufficient for the good of worship, when they said: "while we glorify You with praise and sanctify You" [Qur'an 2:30]

﴿وليس للملائكه جمعية آدم﴾

وحال بوکه ملائکه ایجون جمعیت آدم یعنی آدمه مخصوصه اولان اسماء الهیه جمعیتی یوقدر* تاکیم معرفت کلیه ایله حقی عارفه اولوب عبادت ذاتیه ایله حقه عابده اوله وخلافته مستحقه اوله* پس اوجه واحسن واحری واتقن بوایدیکه تعریف الهید نصکره اعتراض واستنکاف ایتیوب آدمک احاطه وجمعیتندن اوتری انصاف ایدوب انک فضیلته اعتراف ایده لر

Whereas the angels do not have Adam's jamʿiyya (all-comprehensiveness), that is, the comprehensiveness of the divine names that is specific to Adam, such that they might know the Real with universal knowledge, worship the Real with ʿibāda dhātiyya (essential worship), and be deserving of the vicegerency. So what was most fitting, best, most proper and most sound was this: that after the divine informing they should not object and disdain, but should be fair on account of Adam's encompassing and comprehensiveness, and acknowledge his excellence.

﴿ولا وقفت إلَّا مع الأسماء الإلهيّة التي تخصّها وسبّحت الحقّ بها وقدّسته﴾

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

يعني أسماء التنزيه والتقديس :كالسبّوح ، والقدّوس ، والطيّب ، والطاهر ، والنور ، والواحد ، والأحد ، والعليّ ، وأخواتهم « وما علمت أنّ لله أسماء ما وصل علمها إليها . كالخالق ، والرازق ، والمصوّر ، والسميع ، والبصير ، والمطعم ، وغير ذلك ممّا يتعلَّق بالتدبير والتسخير والملك والسلطان والنعيم والعذاب والموت والهلاك والسقم والشفاء ، وسائر الأسماء التي تخصّ عالم الأجسام والطبيعة " فما سبّحت الحقّ بها ولا قدّسته ، فغلب عليها ما ذكرناه .يعني رضي الله عنه ما عندها من الجمعية السارية في نشأتها بالنفس الرحماني الأحدي الجمعي وحكم عليها هذا الحال ، فقالت من حيث النشأة .يعني : بلسان التنافي والتنافر الذي بين الوحدة والبساطة الملكيّتين وبين الكثرة والتركيب الجسمانيّين . "أَتَجْعَلُ فِيها من يُفْسِدُ فِيها " وليس إلَّا النزاع . يعني موجب الفساد وسفك الدماء وما شاكلهما وهو النزاع ." وهو عين ما وقع منهم " في الاعتراض " فما قالوه في حق آدم هو عين ما هم فيه مع الحق " والاعتراض على الله عين النزاع مع من لا منازع له ، وجرح آدم عين سفك دمه لأنّه طلب عدم خلقه وإيجاده .ثم قال رضي الله عنه

— he means the names of transcendence and sanctification, such as the All-Glorified (al-Subbūḥ), the All-Holy (al-Quddūs), the Good (al-Ṭayyib), the Pure (al-Ṭāhir), the Light (al-Nūr), the One (al-Wāḥid), the Unique (al-Aḥad), the Most High (al-ʿAlī), and their like. "But they did not know that God has Names whose knowledge did not reach them" — such as the Creator, the Provider, the Fashioner, the Hearing, the Seeing, the Feeder, and other than these pertaining to governance (tadbīr), subjugation (taskhīr), dominion, sovereignty, bliss, punishment, death, destruction, illness, and healing, and the rest of the Names specific to the world of bodies and nature — "so they did not glorify the Real by them nor sanctify Him by them," for what we have mentioned overcame them. He, may God be pleased with him, means: what they lacked of the pervasive comprehensiveness inherent in their configuration through the unitary, comprehensive Breath of the All-Merciful (al-nafas al-raḥmānī), and this state ruled over them, so they spoke from the standpoint of [their] configuration — that is, in the language of the mutual incompatibility and aversion that exists between angelic oneness and simplicity on the one hand, and corporeal multiplicity and composition on the other: "Will You place therein one who will cause corruption therein" — and this is nothing but contention, meaning that which necessitates corruption, bloodshed, and the like of these, namely contention — "and this is precisely what occurred from them" in the objection — "for what they said regarding Adam is precisely what they themselves were engaged in with the Real," and objection against God is precisely contention with One who has no contender, and the faulting of Adam is precisely the shedding of his blood, for they sought that he not be created and brought into existence. Then he, may God be pleased with him, said:

﴿ولا وقفت مع الأسماء الإلهية إلا التي تخصها﴾

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

أي، تخص الملائكة. وضمير الفاعل يرجع إلى (الأسماء)

That is, specific to the angels. The pronoun of the subject refers back to "the Names."

﴿ولا وقفت مع الأسماء الإلهيّة ، إلَّا التي تخصّها﴾

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

من الأوصاف العدميّة والأسماء التنزيهيّة التي عليها مواقف استقرارها ومواطن معرفتها

among the negative attributes (al-awṣāf al-ʿadamiyya) and the transcendence-Names (al-asmāʾ al-tanzīhiyya), upon which rest their stations of stability and their loci of knowledge

﴿ولا وقفت … مع الأسماء الإلهية التي تخصها﴾

وهي الأسماء السلبية التنزيهية وتجاوزت عن مقتضاها. فإن مقتضاها وهي شطر من الأسماء الإلهية الانقياد لمن نشأته تعمها . وغيرها من تلك الأسماء (وسبحت) الملائكة (الحق) سبحانه متن نص فصوص الحكم: علمت أن لله أسماء ما وصل علمها إليها، فما سبحته بها ولا قدسته فغلب عليها ما ذكرناه، وحكم عليها هذا الحال. فقالت من حيث النشأة : "أتجعل فيها من يفسد فيها" آية 30 سورة البقرة. وليس إلا النزاع وهو عين ما وقع منهم فما قالوه في حق آدم هو عين ما هم فيه مع الحق. فلولا أن نشأتهم تعطي ذلك ما قالوا في حق آدم ما قالوه وهم لا يشعون. فلو عرفوا نفوسهم لعلموا، ولو علموا لعصموا. شرح الجامي : (بها)، أي بتلك الأسماء عطف على تخصها (وقدسته) أيضا بها . ولما كان منشأ عدم وقوفهم مع مقتضى تلك الأسماء عدم علمهم بما عداها مما هو في نشأة الخليفة . صرح الشيخ رضي الله عنه بها عاطفا على قوله : ولا وقفت فقال

namely the negative, transcendent (tanzīhī) names, and they transgressed beyond what these require. For what these require—being but a portion of the divine names—is submission to whoever's constitution encompasses them together with the rest of those names. (And they glorified) the angels (the Real), Glory be to Him— Text of the Fuṣūṣ al-Ḥikam: '[Adam] knew that God possesses names whose knowledge had not reached them, so they neither glorified Him by those names nor declared Him holy by them. Thus what we have mentioned overcame them, and this state was decreed upon them. So they said, from the standpoint of [their own] constitution: "Will You place therein one who will cause corruption therein?" (Q. 2:30). And it was nothing but contention (nizāʿ), which is precisely what occurred from them. For what they said concerning Adam is precisely what they themselves were engaged in with respect to the Real. Had their own constitution not entailed this, they would not have said what they said concerning Adam—and they were unaware of it. Had they known themselves, they would have known [this]; and had they known, they would have been preserved [from error].' Commentary of al-Jāmī: (bihā / "by them") — that is, by those names, coordinated with 'proper to them.' (waqaddasathu / "and declared Him holy") — also by them. Since the source of their failure to grasp what those names require was their ignorance of what lies beyond them, of what is in the constitution of the vicegerent, the Shaykh, may God be pleased with him, made this explicit, coordinating it with his statement 'nor did they grasp,' saying:

﴿ولا وقفت مع الأسماء الإلهية التي تخصها﴾

تخص الملائكة بها (وسبحت الحق به وقدسته) أي لا تطلع باختصاصهم بأسمائهم واختصاص تسبيحهم به

with the divine Names that are particular to them] — particular to the angels — (and by which they glorified the Real and sanctified Him) — that is, they were not apprised of their being singled out with their [own] Names and of their glorification being restricted to Him by means of those [Names]

﴿ولا وقفت مع الاسماء الانهية الا التي تخصها وسبحت الحق بها وقدسته﴾

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

ودخی ملائکه اسماء الهیه یه مطلعه اولمدی الاشول اسمایه که انلر سائر اسماء بیننده ملائکه به مخصوصه در وملائکه اول اسما ایله حتی تسبیح ایتدیلر وانلو ابله حق تقدیس ایتدیلر وبعض نسخه ده) ولا وقفت مع الاسماء الالهیة التی تخصها) ای تخص جمعیة آدم بها او تخص الاسماء الالهیة بها (وسبحت الحق بها وقد سنه (واقع اولدی یعنی دیمک اولور ودخی ملائکه شول اسماء الهیه یه واقفه اولدیکه آدمک جمعیتی انلره مختصه در ویاخود شول اسماء الهیه یه واقفه اولمد یکه اول اسماء جمعیت آدمه مخصوصه در وجمعیت آدم دخی اول اسما ایله حتی تسبیح ایدوب انی تقدیس ایلدی* پس وجه اول اوزره تخصها قولنده فاعل ضمیری وسبحت وقد سته قولنده اولان ضمیر فاعل جمعیت آدمه عائددر• وتخصها قولنده مفعول ضمیری اسمایه عائد اولور ووجه ثانی اوزره تخصها قولتک فاعل ضمیری اسمایه ومفعول ضمیری جمعیت آدمه عائد اولور* پس بو تقدیر اوزره وقوف اطلاع وشعور معناسنه اولور* وجاز در که ضمائر مذکوره ملائکه یه عاید اوله پس دیمک اولور ودخی ملائکه واقفه اولمدی شول اسماء الهیه یه که ملائکه انلره مختصه در ویاخود تخصها قولنک فاعل ضمیری اسمایه راجع اوله* ومفعول ضمیری «لائکه به راجع اوله* یعنی ملائکه شول اسماء الهیه یه واقفه اولدی که اول اسما انلره مخصوصه درواول اسماایله انلر حقی تسبیح وتقدیس ایلدیلرو واسمادن مراد) سبوح قدوس وطیب وطاهر ونور وواحد واحدوعلی) وبونارک اخوانی اولان اسمادر که تنزیه ونقد یسه متعلقه در وملائکه به مخصوصه اولان اسمایه ملائکه نک عدم وقوفی بودر زیرا اگر ملائکه انلره مخصوصه اولان اسمانک حقایقنه مطلعه اولیدی خلافته عدم استحقاقلرین عارف اولورلردی وادعاء خلافت ایتمزلردی* پس انجق انلره مخصوصه اولان اسمانک صورته واقف اولد یلر* واول اسما ایله حقی تسبیح وتقدیس ایلدیلر پس بووجه اوزره بونده دخی وقوف شعور واطلاع معنا سنه اولور* وثبوت معنا منه دخی اولمق جائزدر* یعنی ملائکه یه مخصوص اولان اسمانک احکامی فتنده ملائکه ثابت اولمد یلر* ونفسنی تزکیه ایدوب آدمی تجریح ایلد یلر

And further, the angels were not aware of the divine names except those names which, among the other names, are specific to the angels. With those names the angels glorified (tasbīḥ) the Real, and with them they sanctified (taqdīs) the Real. In one manuscript [the text] reads 'nor did it stand with the divine names which are specific to it', i.e., [the names] with which Adam's jamʿiyya (all-comprehensiveness) is specified, or with which the divine names are specified, 'and it glorified the Real with them and sanctified Him'. That is, it means: and further, the angels were [not] aware of those divine names to which Adam's comprehensiveness is specific; or, they were not aware of those divine names which are specific to Adam's comprehensiveness, and Adam's comprehensiveness glorified the Real with those names and sanctified Him. So on the first reading, the subject pronoun in his word 'takhuṣṣuhā' and the subject pronoun in his words 'sabbaḥat' and 'qaddasat' refer to Adam's comprehensiveness, and the object pronoun in 'takhuṣṣuhā' refers to the names. On the second reading, the subject pronoun of 'takhuṣṣuhā' refers to the names and the object pronoun to Adam's comprehensiveness. So on this assumption wuqūf (standing with) means awareness and cognizance. It is also permissible that the said pronouns refer to the angels. Then it means: and further, the angels were not aware of those divine names to which the angels are specific. Or the subject pronoun of 'takhuṣṣuhā' refers to the names and the object pronoun to the angels. That is, the angels were aware of those divine names which are specific to them, and with those names they glorified and sanctified the Real. By the names are meant (Subbūḥ [All-Glorified], Quddūs [All-Holy], Ṭayyib [Good], Ṭāhir [Pure], Nūr [Light], Wāḥid [One], Aḥad [Unique], ʿAlī [High]) and the names that are their siblings, which pertain to tanzīh (declaring transcendence) and sanctification. And the angels' non-awareness of the names specific to the angels is this: if the angels had been aware of the ḥaqāʾiq (realities) of the names specific to them, they would have known that they were not entitled to the vicegerency and would not have claimed the vicegerency. So they were aware only of the form of the names specific to them, and with those names they glorified and sanctified the Real. So on this reading, here too wuqūf means cognizance and awareness. It is also permissible that it mean thubūt (standing firm). That is, the angels did not stand firm by the rulings of the names specific to the angels, and they justified themselves and disparaged Adam.

﴿وسبحت الحق بها﴾

أي،بتلك الأسماء

That is, by means of those Names

﴿وسبّحت الحقّ بها وقدّسته ، وما علمت أنّ لله أسماء ما وصل علمها إليها فما سبّحته بها ولا قدّسته﴾

ضرورة أنّ تسبيح العبد للحقّ بحسب معرفته له فأكملهم معرفة أتمّهم تسبيحا وعبادة ، ومن هاهنا ترى العبادة الواردة في التنزيل مفسرة بالعرفان . وإذ لا يخفى على من تصفّح كلام القوم أنّهم يشيرون إلى منتهى مقام العبد وآخر مراتب عروجه ب « الموقف » و « الموطن » كما يشيرون ب « القدم » إلى خصوصيّة منهجه ومواطئ طريقه ومسلكه حيث يقولون : « فلان على قدم آدم » ، و « فلان على قدم إبراهيم » لا احتياج في تبيين معنى الوقوف هاهنا إلى تعسّف واضطراب . وإذا كان مقتضى جبلَّة الملائكة وما أعطته ذاتها إيّاها إنّما هو الأوصاف العدميّة والأسماء التنزيهيّة ، استولى عليها قهرمان هذا الاقتضاء. قال رضي الله عنه

necessarily, since the servant's glorification of the Real is proportionate to his knowledge of Him; so the most complete of them in knowledge is the most complete of them in glorification and worship. And from here you see that the worship (ʿibāda) mentioned in the revealed Text is explained as gnosis (ʿirfān). And it is not hidden from one who peruses the words of the [Sufi] folk that they indicate, by "station" (mawqif) and "abode" (mawṭin), the furthest rank of the servant and the last of the degrees of his ascent, just as they indicate by "foot/footstep" (qadam) the particularity of his path and the treading-places of his way and course, as they say: "So-and-so is upon the foot (qadam) of Adam," and "So-and-so is upon the foot of Abraham." There is no need here, in clarifying the meaning of standing (wuqūf), for forced interpretation or confusion. And since the requirement of the angels' innate constitution (jibilla), and what their essence gave them, was only the negative attributes and the transcendence-Names, the overlord (qahramān) of this requirement gained mastery over them. He, may God be pleased with him, said

﴿وقدسته، وما علمت أن لله أسماء ما وصل علمها إليها﴾

أي، علم الملائكة إلى تلك الأسماء

That is, the angels' knowledge did not reach those Names

﴿وما علمت﴾

أي الملائكة (أن الله سبحانه أسماء) أخرى غير ما سبحوه به

that is, the angels — (that God, Glory be to Him, has names) other than those by which they glorified Him

﴿وما علمت أن الله تعالى أسماء ما وصل علمها إليها فما سبحته ولا قدسته﴾

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

لحصرهم الأسماء والتسبيح والتقديس فيما هم عليه

— because of their confining the Names, the glorification, and the sanctification to what they themselves possessed

﴿وماعلمت ان لله تعالي اسماء ما وصل علمها اليها فاسبحته بها ولا قد سنه﴾

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

وحال بوکه ملائکه بیلد یکه الله تعالی ایجون اسما واردرکه انلرک اول اسمایه علمی واصل اولمدی* پس اول اسماایله الله تعالی بی تسبیح ایتمدیلر* ودخی الی تقد بس ایتمدیلرخالق ورازق ومصور وسمیع وبصیر ومطعم کبی انلر تدبیر وتسخیره متعلقه در وعالم اجسام وطبیعت مخصوصه اولان اسماکی که نعیم وعذاب ومرض وشفا وداء ودوا انلره دلالت ایدر* ودخی تواب وغفور وغفار وعفو وستار وعدل ومنتقم کی که عبدک بواسما ایله اتصافی عبددن ذنبک صدورنه موقو فدر زیرا ما دامکه حق تعالی جمیع اسماسی ایله انسانه تجلی ایتمیه انسان کامل اولمز وعبودیت تامه ایله متصف اولوب عبادت ذاتیة ایله متحقق اولمز* پس ملائکه جمعیت آدمدن ناقصه اولمغله کندی نفوسنده اولان نقصان سبیله آدمده اولان بعض نقایص ومذامی که بعض اسمانک تجلیسی انلره موقو فدر مشاهده ایدوب نقایصک مقابله سنده ظهور ایدن اسماء الهیه بی بیلدیلر وانلر ایله حقی تسبیح وتقدیس اتمد یلر

Whereas the angels [did not] know that God Most High has names which their knowledge did not reach. So they did not glorify God Most High with those names, nor did they sanctify Him [with them]. [These are names] such as Creator (Khāliq), Provider (Rāziq), Form-giver (Muṣawwir), Hearing (Samīʿ), Seeing (Baṣīr) and Feeder (Muṭʿim), which pertain to governing and subjecting. [They include] the names specific to the ʿālam (world) of bodies and nature, to which bliss and torment, illness and healing, disease and remedy point. They further include names such as Ever-Relenting (Tawwāb), Forgiving (Ghafūr), All-Forgiving (Ghaffār), Pardoning (ʿAfuww), Veiling (Sattār), Just (ʿAdl) and Avenger (Muntaqim), the servant's being qualified by which depends on sin issuing from the servant. For as long as the Real Most High does not disclose Himself (tajallī, self-disclosure) to the human being with all His names, the human being does not become perfect, is not qualified by complete servanthood, and is not realized in ʿibāda dhātiyya (essential worship). The angels were deficient relative to Adam's jamʿiyya (all-comprehensiveness). So, because of the deficiency in their own selves, they witnessed certain deficiencies and blameworthy things in Adam, upon which the self-disclosure of certain names depends. They [did not] know the divine names that become manifest over against the deficiencies, and they did not glorify and sanctify the Real with them.

﴿ما وصل علمها﴾

أي علم الملائكة (بها) ، أي بتلك الأسماء الأخرى كالخالق والرازق والمصور والسميع والبصير والمعظم. وغير ذلك مما يتعلق بالنعيم والعذاب والموت والهلاك والسقم والشفاء وسائر الأسماء التي تخص عالم الأجسام والطبيعة

that is, the knowledge of the angels — (them), namely those other names, such as the Creator, the Provider, the Fashioner, the Hearing, the Seeing, the Magnificent, and other than these pertaining to bliss and chastisement, death and perdition, sickness and healing, and the rest of the names proper to the world of bodies and nature

﴿فما سبحته بها﴾

أي، بتلك الأسماء

That is, by means of those Names

﴿فما سبحته﴾

أي الملائكة الحق سبحانه بها)، أي بتلك الأسماء

that is, the angels [did not glorify] the Real, Glory be to Him, by them — that is, by those names

﴿ولا قدسته﴾

فغلب عليها ما ذكرناه، وحكم عليها هذا الحال. فقالت من حيث النشأة

So what we have mentioned overcame them, and this state governed them; hence they said, from the standpoint of their configuration (nashʾa):

﴿ولا قدسته﴾

كما يسبحه آدم ويقدسه . فإن قلت: ما معنى التقديس والتنزيه في الأسماء المنبئة عن التشبيه؟ قلنا : فيها تقديس وتنزيه عن الانحصار في التنزيه . فحال التقديس التنزيه عن الانحصار في التنزيه أو التشبيه أو الجمع بينهم

as Adam glorifies and declares Him holy [by them]. If you should ask: what is the meaning of declaring holy (taqdīs) and transcendence (tanzīh) with respect to the names that indicate assimilation (tashbīh)? We reply: in them there is a declaring-holy and a transcendence [consisting] in [His being] free from confinement to transcendence [alone]. Thus the state of holiness is [His] transcendence above being confined to transcendence, or to assimilation, or to the combination of the two.