The commentators side by side

﴿وأما هذه الكلمة العيسوية لما قام لها الحق في مقام حتى نعلم ويعلم ، استفهمها عما نسب إليها هل هو حق أم لا ، مع علمه الأول بهل وقع ذلك الأمر أم لا ، فقال له : "أأَنْتَ قُلْتَ لِلنَّاسِ اتَّخِذُونِي وأُمِّي إِلهَيْنِ من دُونِ الله " - فلا بد في الأدب من الجواب للمستفهم ، لأنه لما تجلى له في هذا المقام وفي هذه الصورة اقتضت الحكمة الجواب في التفرقة بعين الجمع ، فقال وقدم التنزيه " سُبْحانَكَ " فحدد بالكاف التي تقتضي المواجهة والخطاب﴾

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

أي لما تجلى للكلمة العيسوية بتحقق العلم المطلق في المتعين المقيد مع أن الحقيقة تقتضي وحدة المطلق والمقيد والمستفهم ، قام لعيسى في مقام الاثنينية المتكلم والخاطب ، وأفرد كل منهما بتعينه ابتلاء له بظهور علمه المطلق في المظهر العيسوى مقيدا بالإضافة وهو مقام حتى نعلم ويعلم ، أي حتى يظهر علمنا فيه ويعلم هو من حيث هو هو ، لا من حيث هو نحن مستفهما إياه عما هو أعلم به منه مما نسب إليه هل هو حق أم لا ؟ ليظهر علمه تعالى في الصورة العيسوية عند إجابته إياه بعين الجمع صورة التفرقة ، فيكون تعين عيسى عينه بعينه تعالى في الصورة العيسوية وعلمها المضاف إليه علمه ، وهذه حكمة الاستفهام مع علمه بأن المستفهم عنه وقع أم لا ؟ لأنه إذا قال له

that "so that We may know and he may know," He asked it concerning what had been attributed to it, whether it was true or not - despite His prior knowledge of whether that matter had occurred or not. So He said to him: "Did you say to the people, 'Take me and my mother as two gods besides God'?" For in [divine] courtesy, a response to the one who asks is necessary, because when He disclosed Himself to him in this station and in this form, Wisdom required the response - distinguishing with the very eye of unity (ʿayn al-jamʿ). So he said, giving precedence to declaring incomparability (tanzīh): "Glory be to You" - and he bounded it with the kāf [the pronoun "You"] which requires direct address and confrontation.] That is, when He disclosed Himself to the Jesus-word through the realization of absolute knowledge within the determined, delimited [locus] - even though the Reality requires the unity of the absolute and the delimited and the one who asks - He stood for Jesus in the station of duality: the speaker and the one addressed, setting each of the two apart by its own determination (taʿayyun), as a trial for him through the manifestation of His absolute knowledge in the Jesus-locus-of-manifestation, delimited by relation (iḍāfa) - and that is the station of "so that We may know and he may know," that is, so that Our knowledge may become manifest in him and he may know from the standpoint of his being himself, not from the standpoint of his being identical with Us - asking him concerning that which He knows better than him, of what had been attributed to him: whether it is true or not? - so that His knowledge, exalted is He, might become manifest in the Jesus-form when he answers Him, with the very eye of unity, in the form of distinction. Thus the determination (taʿayyun) of Jesus would be His own very Self, exalted is He, in the Jesus-form, and its knowledge, attributed to him, would be His knowledge. And this is the wisdom of the questioning, despite His knowledge of whether what was asked about occurred or not - for when He said to him:

﴿وأمّا هذه الكلمة العيسوية لمّا قام لها الحق في مقام « حتى نعلم ويعلم » استفهمها عمّا نسب إليها هل هو حق أم لا ؟ مع علمه الأوّل بهل وقع ذلك الأمر أم لا ؟ فقال له : " أَأَنْتَ قُلْتَ لِلنَّاسِ اتَّخِذُونِي وَأُمِّي إِلهَيْنِ من دُونِ الله " فلا بدّ من الأدب في الجواب للمستفهم ، لأنّه لمّا تجلَّى له في هذا المقام وبهذه الصورة ، اقتضت الحكمة الجواب في التفرقة بعين الجمع ، فقال - وقدّم التنزيه - : « سُبْحانَكَ » فحدّد بالكاف الذي يقتضي المواجهة والخطاب﴾

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

يعني : لمّا تجلَّى الحق لتحقيق العلم المطلق في التعيّن المقيّد - مع أنّ الحقيقة تقتضي الوحدة - فقام بعيسى مقام المخاطبة وثنّى وانفرد ، وكلّ منهما بتعيّنه الاختبار بأنّه هل يعلم مع علمه عمّا يستفهمه ، وهذا معنى قيام الحق له في مقام « حَتَّى نَعْلَمَ » من حيث تعيّننا في مادّة هذا التجلَّى والمادّة العيسوية . وحتى يعلم هو من كونه هو ، لا من كونه نحن ، فحدّد عيسى بكونه عبدا مخاطبا ، فقال

, which requires direct address and speech] meaning: when the Real disclosed Himself for the actualization of absolute knowledge within the delimited determination (taʿayyun muqayyad)—even though the Reality requires unity—He stood for ʿĪsā in the station of address, making it dual and then singular, each of the two, by its own determination, being tested as to whether it knows—despite His [prior] knowledge—concerning what He asks it about. This is the meaning of the Real's standing for him in the station of "until We know," insofar as We are determined within the matter (mādda) of this self-disclosure, the Jesus-matter. And "until he knows" is from the standpoint of His being Himself, not from the standpoint of His being Us. Thus ʿĪsā was delimited by being a servant addressed, so he said:

﴿فقال: وقدم التنزيه «سبحانك» فحدد بالكاف التي تقتضي المواجهة والخطاب «ما يكون لي» من حيث أنا لنفسي دونك «أن أقول ما ليس لي بحق» أي ما تقتضيه هويتي ولا ذاتي. «إن كنت قلته فقد علمته» لأنك أنت القائل، ومن قال أمرا فقد علم ما قال، وأنت اللسان الذي أتكلم به كما أخبرنا رسول الله صلى الله عليه وسلم عن ربه في الخبر الإلهي فقال «كنت لسانه الذي يتكلم به». ثم تمم العبد الصالح الجواب بقوله «تعلم ما في نفسي» والمتكلم الحق، ولا أعلم ما فيها. فنفى العلم عن هوية عيسى من حيث هويته لا من حيث إنه قائل وذو أثر.﴾

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

( وقال ) عيسى عليه السلام

, which requires facing and address, [saying] "it is not for me"—from the standpoint of myself alone, apart from You—"to say what I have no right to"—i.e., what my identity (huwiyya) and my essence (dhāt) do not warrant. "If I had said it, You would have known it"—because You are the Speaker, and whoever says a thing knows what he said; and You are the tongue through which I speak, just as the Messenger of God, may God bless him and grant him peace, informed us from his Lord in the divine report, saying: "I was his tongue through which he speaks." Then the righteous servant completed the answer by saying, "You know what is in my self," while the Speaker is the Real, "and I do not know what is in Your self." Thus he negated knowledge from the identity of Jesus from the standpoint of his identity [as such], not from the standpoint of his being a speaker and possessor of effect.] (And Jesus, peace be upon him, said)

﴿وأما هذه الكلمة العيسوية لما قام لها الحق في مقام حتى نعلم ويعلم ، استفهمها عما نسب إليها هل هو حق أم لا ، مع علمه الأول بهل وقع ذلك الأمر أم لا ، فقال له : "أأَنْتَ قُلْتَ لِلنَّاسِ اتَّخِذُونِي وأُمِّي إِلهَيْنِ من دُونِ الله " - فلا بد في الأدب من الجواب للمستفهم ، لأنه لما تجلى له في هذا المقام وفي هذه الصورة اقتضت الحكمة الجواب في التفرقة بعين الجمع ، فقال وقدم التنزيه " سُبْحانَكَ " فحدد بالكاف التي تقتضي المواجهة والخطاب﴾

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

(لما قام لها ) أي للكلمة العيسوية في اليوم الآخر ( الحق في مقام حتى نعلم ) بالتكلم ( ويعلم ) بالغائب ( استفهمها ) أي استفهم الحق كلمة عيسى (عما نسب إليها ) أي كلمة عيسى

disclosed Himself to him in this station and in this form, wisdom required the answer [to be given] in [the mode of] differentiation within the very eye of unification (bi-ʿayn al-jamʿ). So he said, giving precedence to declaring incomparability (tanzīh): "Glory be to You" (subḥānaka), delimiting it with the kāf [of address], which requires facing and direct address] (when the Real stood for it) i.e., for the Christic Word on the Last Day (in a station so that We may know) [expressed] in the first person (and he may know) [expressed] in the third person (He questioned it) i.e., the Real questioned the Word of Jesus (concerning what was attributed to it) i.e., to the Word of Jesus

Bālī Zāde's gloss, printed inside al-Qāshānī's commentary in the ibnalarabi.com text (line 8616); moved here

﴿وأما هذه الكلمة العيسويّة﴾

تبيينا لقوله تعالى : " إِنَّ مَثَلَ عِيسى عِنْدَ الله كَمَثَلِ آدَمَ " [ 3 / 59 ] . وذلك لأنّها

- an explanation of His saying, Most High: "Indeed the likeness of Jesus with God is as the likeness of Adam" [3:59]. That is because it...

﴿وأما هذه الكلمة العيسوية لما قام لها الحق في مقام حتى نعلم﴾

بصيغة التكلم ( ويعلم ) بصيغة الغيبة فالأول إشارة إلى قوله تعالى : " وَلَنَبْلُوَنَّكُمْ حَتَّى نَعْلَمَ الْمُجاهِدِينَ مِنْكُمْ وَالصَّابِرِينَ " [ محمد : 31 ] والثاني : إشارة إلى قوله تعالى :" أَمْ حَسِبْتُمْ أَنْ تَدْخُلُوا الْجَنَّةَ وَلَمَّا يَعْلَمِ اللَّهُ الَّذِينَ جاهَدُوا مِنْكُمْ وَيَعْلَمَ الصَّابِرِينَ " [ آل عمران : 142]. والمراد بمقام حتى نعلم ويعلم مقام الاختبار المفيد للمخبر تجدد العلم وحصول الحادث من نوع القلم ( استفهمها ) أي الكلمة العيسوية

in the first-person form, ("and He knows") in the third-person form. The first alludes to His saying, exalted is He: "And We will surely test you until We know those among you who struggle and those who are steadfast" [Muḥammad: 31]; the second alludes to His saying, exalted is He: "Or do you think that you will enter the Garden while God has not yet known those among you who struggled, and known the steadfast" [Āl ʿImrān: 142]. What is meant by the station of "until We know" and "He knows" is the station of testing, which yields for the one informed the renewal of knowledge and the occurrence of what is contingent, of the genus of what comes to be in time. (He inquired of her), i.e., the Jesus-like utterance

﴿وأما هذه الكلمة العيسوية لما قام لها﴾

أي الكلمة العيسوية في اليوم الآخر

i.e., [for] the Christic Word on the Last Day

﴿لمّا قام لها الحقّ في مقام « حَتَّى نَعْلَمَ » و « يَعْلَمِ »﴾

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

يعني مقام الاختبار المفيد للمختبر تجدّد العلم وحصول الحادث من نوعي العلم - على ما نبّهت إليه آنفا . مقتبسا من قوله تعالى : " أَمْ حَسِبْتُمْ أَنْ تَدْخُلُوا الْجَنَّةَ وَلَمَّا يَعْلَمِ الله الَّذِينَ جاهَدُوا مِنْكُمْ وَيَعْلَمَ الصَّابِرِينَ " [ 3 / 142 ] . ومن قوله : " وَلَنَبْلُوَنَّكُمْ حَتَّى نَعْلَمَ الْمُجاهِدِينَ مِنْكُمْ وَالصَّابِرِينَ " [ 47 / 31 ] فإنّ هذا المقام كما يفيد اختبار المخاطب يقتضي استخراج ما عليه كلمته ، من الحكم الكاشفة عن الأمر نفسه ، تنبيها للطالبين من الحاضرين ، وتبيينا للمسترشدين من الأمم الآتية ، طريق الحقّ. وفي صيغة

He knows'] - meaning the station of testing (al-ikhtibār), which yields for the one tested the renewal of knowledge and the occurrence of the contingent [element] from the two kinds of knowledge - as I noted previously - taking as a model His saying, Most High: "Or did you suppose that you would enter the Garden while God has not yet known those among you who struggled, and known the steadfast?" [3:142]; and His saying: "And We shall surely test you until We know the strivers among you and the steadfast" [47:31]. For this station, just as it yields the testing of the one addressed, likewise requires the extraction of what his word entails, from the wisdom-rulings that disclose the matter itself - as an alert to the seekers present, and as a clarification to those seeking guidance among the nations to come, [showing them] the path of the Real (ṭarīq al-ḥaqq). And in the formula:

﴿الحق في مقام حتى نعلم﴾

بالمتكلم ( ويعلم ) بالغائب ( استفهمها ) أي استفهم الحق كلمة عيسى عليه السلام

in the first person (and he may know) in the third person (He questioned it) i.e., the Real questioned the Word of Jesus, peace be upon him

﴿حَتَّى نَعْلَمَ﴾

وتكراره ما يدلّ على هذ . فقال

and its repetition is what indicates this. So he said:

﴿عما نسب إليها﴾

وإلى أمها من الألوهية ليعلم بعلمه الثاني الاختباري

and to her mother of divinity, so that He might know by His second, testing knowledge

﴿عما نسب إليها﴾

أي إلى كلمة عيسى عليه السلام وإلى أمها من الألوهية حتى يعلم الحق

i.e., to the Word of Jesus, peace be upon him, and to his mother, [concerning the attribution] of divinity, so that the Real might know

﴿هل هو حق﴾

واقع بقوله وأمره

and actually occurred, by his saying and command

﴿هل هو﴾

أي المنسوب إليها وهو الألوهية ( حق ) واقع في نفس الأمر

i.e., what was attributed to it, namely divinity, (is true) actually occurring in reality

﴿أم لا مع علمه الأول﴾

الأزلي ( بهل وقع منذ ذلك الأمر ) ، أي الأمر باتخاذهما إلهين أو القول بالاتخاذ

eternal knowledge (of whether that matter) i.e., the command to take them both as gods, or the statement of taking them as such, had occurred

﴿أم لا مع علمه الأول بهل وقع ذلك الأمر أم لا﴾

لكنه استفهم ليظهر علمه الأول عن صورة عيسى عليه السلام وإنما لم يقل عما نسب إليهما مع أن الألوهية منسوبة إليهما إذ لا يقع دعوى الألوهية عن المرأة لذلك استفهم عيسى عليه السلام عن الألوهية المنسوبة إلى أمه دون أمه فجمعها في الاستفهام

But He questioned [him] in order to manifest His prior knowledge through the form of Jesus, peace be upon him. And He did not say "concerning what was attributed to them both," even though divinity was attributed to them both, because the claim of divinity does not arise from a woman; therefore He questioned Jesus, peace be upon him, concerning the divinity attributed to his mother rather than [questioning] his mother [herself], thus combining both in the question

﴿أم لا فقال له تعالى :أَ أَنْتَ قُلْتَ لِلنَّاسِ اتَّخِذُونِي وَأُمِّي إِلهَيْنِ مِنْ دُونِ اللَّهِولا بد﴾

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

[ المائدة : 116 ]. للمخاطب ( في ) مقام

[al-Māʾida: 116]. There must, for the addressee, in the station

﴿فقال له﴾

أي فقال اللّه لعيسى عليه السلام :أَ أَنْتَ قُلْتَ لِلنَّاسِ اتَّخِذُونِي وَأُمِّي إِلهَيْنِ مِنْ دُونِ اللَّهِ[ المائدة : 116 ] يعني أأنت نسبت الألوهية إليك وأمرت بالناس باتخاذكما آلهين من دون اللّه أم الناس نسبوا الألوهية واتخذوكما آلهين من عند أنفسهم

i.e., God said to Jesus, peace be upon him: "Did you say to the people, Take me and my mother as two gods besides God?" [Qur'an 5:116]—meaning: did you attribute divinity to yourself and command the people to take you both as gods besides God, or did the people attribute divinity and take you both as gods of their own accord?

﴿أَنْتَ قُلْتَ لِلنَّاسِ اتَّخِذُونِي وأُمِّي إِلهَيْنِ من دُونِ الله﴾

- لم يكن لعيسى أن يقدم التنزيه المطلق الدال على نفى التعدد عن الإلهية . ودعوى الإلهية والغيرية مع رعاية الأدب في التجلي مع الخطاب ، والغيرية بإضافة سبحان إلى الكاف فأفرده بالتنزيه وحدده بالإضافة بحكم تجلى الخطاب في أنت قلت في مقام التجلي في جوابه ، وحدد الحق مجيبا في التفرقة بعين أحدية الجمع

- It was not for Jesus to put forward absolute tanzīh (declaring incomparability) indicating the negation of multiplicity from divinity. Yet the claim of divinity, and otherness, [occurred] along with the observance of courtesy (adab) in the self-disclosure (tajallī) accompanying the address (khiṭāb) - the otherness [indicated] by adjoining "Glory be" (subḥāna) to "You" (al-kāf); thus He singled Him out with tanzīh and delimited Him by this addition, by the ruling of the self-disclosure of the address in "You said," in the station of self-disclosure, in his reply. And the Real delimited Himself in responding, in differentiation, by the very [principle of] the oneness-of-the-multiplicity (aḥadiyyat al-jamʿ).

﴿أَأَنْتَ قُلْتَ لِلنَّاسِ اتَّخِذُونِي وَأُمِّي إِلهَيْنِ من دُونِ الله﴾

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

فاقتضت الحكمة العيسوية أن يثبت للتجلَّي بحسبه ، فأفرد الحق أيضا كذلك وحدّده بالكاف في " سُبْحانَكَ " كما أفرده الحق وحدّده في " قُلْتَ " وأجابه في التفرقة بعين الجمع كما خاطبه الحق . قال : «

The Jesus-wisdom thus required that the self-disclosure be affirmed in a manner proper to it; so the Real likewise became singular and delimited Himself by the kāf in "Glory be to You (subḥānaka)," just as the Real made Himself singular and delimited Himself in "Did you say," and answered him in differentiation within the very eye of unity, just as the Real addressed him. He said:

﴿أَأَنْتَ قُلْتَ لِلنَّاسِ اتَّخِذُونِي وَأُمِّي إِلهَيْنِ من دُونِ الله﴾

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

[ 5 / 116 ] ولا بدّ في الأدب من الجواب للمستفهم ) تفصّيا عن اختباره وما يتبعه من إظهار الأمر على ما عليه في نفسه . وذلك

[5:116] - and good manners necessarily require an answer for the one who asks - as a way of extricating oneself from his test and what follows from it, namely the manifesting of the matter as it is in itself. And that is...

﴿لِلنَّاسِ اتَّخِذُونِي وَأُمِّي إِلهَيْنِ﴾

على أن مقصود المستفهم إنما هو العلم المتجدد الاختباري لا العلم مطلقا ليحيل العلم عليه فلا جرم

given that what is intended by the inquirer is only the renewed, testing knowledge, not knowledge absolutely, so that knowledge might be attributed to Him impossibly—so necessarily

﴿فلا بد في الأدب من الجواب للمستفهم﴾

أي لا بد في الأدب أن يجيب المستفهم الذي استفهمه جوابا موافقا لسؤاله

i.e., propriety necessarily requires that the one questioned answer the one who questioned him with an answer befitting his question

﴿الأدب من الجواب للمستفهم﴾

وأنه كان عالما بأنه يعلم ما يجيب به

and that He knew that [Jesus] knew what he would answer with

﴿لأنّه لما تجلَّى له في هذا المقام﴾

وهو مقام « حتى يعلم ونعلم » ( وهذه الصورة ) يعني صورة اتّخاذه وامّه إلهين والسؤال عنه

- namely, the station of 'until He knows' and 'We know' - (and this form) - meaning the form of his and his mother's being taken as two gods, and the questioning about it...

﴿لأنه لما تجلى له في هذا المقام﴾

أي في مقام الاختبار ( و ) في

i.e., in the station of testing, (and in)

﴿لأنه لما تجلى له … في هذا المقام﴾

وهو مقام التفرقة وهو ضمير الخطاب ( و ) في

which is the station of differentiation, that is, the pronoun of address (and) in

﴿هذه الصورة﴾

أي صورة السؤال عن قوله

i.e., the form of the question about His saying

﴿هذه الصورة﴾

وهي صورة الاستفهام الإنكاري. قال الشيخ رضي الله عنه

which is the form of the interrogative denial. The Shaykh, God be pleased with him, said:

﴿اقتضت الحكمة الجواب في التفرقة بعين الجمع﴾

الذي هو العبارة الكاشفة عن التوحيد الختمي ، جوابا للصورة المسؤول عنها ، وأداء لما هو مقتضى المقام . (فـ " قالَ " وقدّم التنزيه - : " سُبْحانَكَ " فحدّد بالكاف الذي يقتضي المواجهة والخطاب ) اللذين إنّما يتحقّقان بالتشبيه ، فأتى بالقرآن الجامع في مطلع كلامه ، ثمّ فصّله بقوله : قال الشيخ رضي الله عنه

- which is the expression disclosing the sealing oneness (al-tawḥīd al-khatmī) - as an answer to the form about which he was questioned, and as a fulfillment of what the station requires. (So 'he said,' giving precedence to declaring incomparability (tanzīh): 'Glory be to You' - thus delimiting by the 'You' [the kāf of direct address], which requires facing and direct address), these two being realized only through declaring similarity (tashbīh). So he brought forth the comprehensive Qur'anic expression at the opening of his speech, then elaborated it, saying - the Shaykh, may God be pleased with him, said:

﴿اقتضت الحكمة الجواب في﴾

صورة ( التفرقة ) بين الحق والخلق والتنزيه والتشبيه حيث فرق بين المستفهم والمجيب وأقام كل واحد في مقامه لكن لا بحيث يحجبه ذلك الجواب عن مشاهدة عين الجمع بل إنما وقع

the form of (distinction) between the Real and creation, between incomparability (tanzīh) and similarity (tashbīh), in that He distinguished between the inquirer and the respondent and placed each in his proper station, yet not such that this response veils him from witnessing the very eye of unity (ʿayn al-jamʿ); rather it occurred only

﴿اقتضت الحكمة الجواب في التفرقة بعين الجمع﴾

أي اقتضت الحكمة الجواب الجامع لمقام الفرق والجمع

in [the mode of] differentiation within the very eye of unification] i.e., wisdom required an answer combining the station of differentiation and the station of unification

﴿بعين الجمع﴾

بين الحق والخلق والتنزيه والتشبيه فشاهد أن الحقيقة واحدة تسمى باعتبار مقام التنزيه حقا وباعتبار مقام التشبيه خلق . قال الشيخ رضي الله عنه

between the Real and creation, between incomparability and similarity, so he witnessed that the reality is one, called, with respect to the station of incomparability, "the Real," and with respect to the station of similarity, "creation." The Shaykh, may God be pleased with him, said

﴿وقدم التنزيه﴾

المفهوم من التسبيح ( سبحانك فحدد ) بعدما نزه بالتسبيح حدد

understood from the declaration of transcendence ("Glory be to You"); (and so delimited) after having declared Him transcendent through glorification, he delimited

﴿فقال وقدم التنزيه سبحانك فحدّد بالكاف التي تقتضي المواجهة والخطاب﴾

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

فميز أوّلا بين العبودية والألوهية وهو التفرقة فخاطبه في الجواب كما خاطبه في السؤال

He first distinguished between servanthood and divinity, which is differentiation; so he addressed Him in the answer just as He had addressed him in the question

﴿بالكاف الذي تقتضي المواجهة والخطاب﴾

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

اللذان هما يقتضيان التشبيه والتحديد فجمع في هذه الكلمة

the two of which require similarity (tashbīh) and delimitation, so he combined in this utterance

﴿" ما يَكُونُ لِي " - من حيث أنا لنفسي دونك – " أَنْ أَقُولَ ما لَيْسَ لِي "﴾

من حيث أنا متعين . قال الشيخ رضي الله عنه

to myself without You - 'to say what is not mine [to say]'"] - from the standpoint that I am determined (mutaʿayyin). The Shaykh, may God be pleased with him, said:

﴿ما يَكُونُ لِي﴾

من حيث أنا لنفسي دونك

insofar as I am for myself, apart from You

﴿" ما يَكُونُ لِي " من حيث أنا لنفسي دونك " أَنْ أَقُولَ ما لَيْسَ لِي بِحَقٍّ " أي ما يقتضيه هويّتي ولا ذاتي﴾

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

ذلك القول

that saying.

﴿ما يكون لي من حيث أنا لنفسي﴾

أي من حيث عبوديتي وآنيتي (دونك ) من دون ربوبيتك وهويتك

i.e., from the standpoint of my servanthood and my selfhood (besides You) apart from Your lordship and Your He-ness (huwiyya)

﴿أَنْ أَقُولَ ما لَيْسَ لِي بِحَقٍّ﴾

يعني : من حيث الامتياز والانفراد دونك من حيث التعين ما ليس لي بحق أن أقول مثل هذا ، فليس حقّا للمتعيّن المتقيّد أن يدعو إلى نفسه مطلقا من دون الله بالعبادة . ثمّ قال رضي الله عنه

meaning: from the standpoint of distinction and singularity apart from You, from the standpoint of determination (taʿayyun), it is not right for me to say such a thing; for it is not right for the determined, delimited one to call to himself absolutely, apart from God, by way of worship. Then the Shaykh, may God be pleased with him, said:

﴿أن أقول ما ليس لي بحق أي ما تقتضيه هويتي﴾

الغيبية وعيسى الثانية

in its non-manifest aspect [requires]; and this is the second Jesus (ʿīsā al-thāniya)

﴿أن أقول ما ليس لي بحق أي ما تقتضيه هويتي ولا ذاتي﴾

فإن مقتضى ذاتي العبودية لا الألوهية فلا أكون أقول ما لا تقتضيه ذاتي . قال الشيخ رضي الله عنه

For the requirement of my essence is servanthood, not divinity; so I could not say what my essence does not require. The Shaykh, God be pleased with him, said:

﴿ولا ذاتي﴾

الموجودة خارجا

as existing outwardly