The commentators side by side

﴿إنما سمي الخليل خليلا لتخلله وحصره جميع ما اتصف به الذات الإلهية ، قال الشاعر :قد تخللت مسلك الروح مني وبذا سمي الخليل خليلا كما يتخلل اللون المتلون فيكون العرض بحيث جوهره ، ما هو كالمكان والمتمكن﴾

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

شبه اتصاف الذات بالصفات باتصاف الجوهر بالأعراض ، فإن حلول العرض في الجوهر حلول سريانى لشمول العرض جميع أجزاء الجوهر بحيث لا يخلو جزء ما منه ظاهرا أو باطنا ، بخلاف حلول المتمكن في المكان كسريان السواد في الجسم ، وهو تشبيه المعقول بالمحسوس للتفهيم. وكذلك نفس التخلل في المحبة استعمال مبنى على التشبيه ، فإن اتصاف العبد بصفة الحق وحصره جميع صفاته ليس تخللا بمعنى الامتزاج ، بل هو محو صفات العبد بتجلى الصفات الإلهية له ، وقيامه محق صفاته حتى يكون العبد مسمى بأسماء الله تعالى كما ذكر في حق إبراهيم عليه الصلاة والسلام ، وهي الكلمات التي ابتلاه الله بهن فأتمهن ، فقال له – " إِنِّي جاعِلُكَ لِلنَّاسِ إِماماً " - فمعنى الخلة بالحقيقة ، ظهوره بصورة الحق فيكون الحق سمعه وبصره وسائر قواه ، فبه يسمع العبد وبه يبصر وتسمى هذه المحبة حب النوافل ، لكون الصفات الزائدة على ذات العبد ، ففناؤه في الحق بها حب النوافل أي الزوائد كأنه تخلل حضرات الأسماء الإلهية فتقرب به بصفات نفسه ، فكساه الله تعالى صفاته أو بالعكس لقوله رضي الله عنه

He likened the Essence's being qualified by the Attributes to a substance's being qualified by accidents, for the inherence of an accident in a substance is a pervasive (sarayānī) inherence, since the accident encompasses all the parts of the substance such that no part of it, outward or inward, is devoid of it — unlike the inherence of the emplaced thing in a place, [which is rather] like the pervasion of blackness in a body. This is a likening of the intelligible to the sensible for the sake of making it understood. Likewise, the very term "permeation" (takhallul) in [the context of] love is a usage based on simile, for the servant's being qualified by the Attribute of the Real, and his encompassing all of His Attributes, is not permeation in the sense of intermixture; rather it is the effacement of the servant's attributes through the self-disclosure (tajallī) of the Divine Attributes to him, and the obliteration (maḥq) of his attributes taking their place, until the servant comes to be named by the Names of God Most High — as was mentioned concerning Abraham, peace be upon him, regarding the words with which God tried him and which he fulfilled, whereupon God said to him: "Indeed I am making you an imam for mankind." So the true meaning of khulla (intimate friendship) is his manifesting in the form of the Real, such that the Real becomes his hearing, his sight, and all his faculties; by Him the servant hears and by Him he sees. This love is called "the love of supererogatory works" (ḥubb al-nawāfil), since these are attributes additional (zāʾida) to the servant's essence — his annihilation (fanāʾ) in the Real through them being the love of supererogations, i.e., the additions — as though he had permeated the Presences of the Divine Names, and thereby drew near through the attributes of his own self; so God Most High clothed him in His Attributes — or the reverse — per his saying, may God be pleased with him

﴿إنّما سمّي خليلا ، لتخلَّله وحصره جميع ما اتّصف به الذات الإلهية . قال الشاعر : قد تخلَّلت مسلك الروح منّي %~% وبه سمّي الخليل خليلا﴾

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

يعني رضي الله عنه : لمّا قامت الصفات والأسماء الإلهية بإبراهيم ، وقام بحقّ مظهرياتها حقّ القيام ، فاتّصف بجميعها ، فتخلَّل حضراتها ، وسرت الصورة الإلهية بحقائقها في ذات إبراهيم وحقائقه فتخلَّلته ، وكذلك سرت المحبّة الإلهية الذاتية في جميع حقائقه ، وسرت محبّته أيضا في حقائق الحضرات ، فسمّي خليلا ، فعيلا بمعنى فاعل وبمعنى مفعول . قال رضي الله عنه

He (may God be pleased with him) means: when the divine attributes and names became established through Abraham, and he fulfilled, with respect to their locus of manifestation, the true fulfillment, so that he became qualified by all of them, and interpenetrated (takhallala) their presences, and the divine form, with its realities, pervaded (sarat) the essence of Abraham and his realities and interpenetrated him; and likewise the essential divine love pervaded all his realities, and his love also pervaded the realities of the Presences — he was therefore named Khalīl, [a form] fa'īl in the sense of both active and passive [participle]. He (may God be pleased with him) said:

﴿إنّما سمّي خليلا لتخلَّله وحصره جميع ما اتّصفت به الذات الإلهيّة - قال الشاعر : وتخلَّلت مسلك الروح منّي %~% وبه سمّي الخليل خليلا كما يتخلَّل اللون المتلوّن﴾

فإنّ في القلب بإزاء كلّ اسم جزء يقابله ويظهر - هو به - ظهور الجوهر بالعرض -

. For in the heart, opposite every name there is a part corresponding to it, and it manifests - through it - the manifestation of substance through accident -

﴿لتخلله وحصره﴾

أي، سمى الخليل خليلا لتخلله، ولتخلل الحق بظهور الهوية وسريانها في وجود إبراهيم في الخارج وعينه في العلم. وفي كل حكم يصح من ذلك الوجود من الصفات والكمالات اللازمة لتعينه. والمراد ب (الصورة) عينه الخارجي. وإنما تعرض تخلل الحق في علة التسمية، لأن تخلله، عليه السلام، اثر تخلله تعالى شأنه، إذ كل ما يظهر للعبد من الأحوال والكمالات إنما هو من تجليه باسمه (الأول) و (الباطن) وإيجاده في القلوب. فيكون التخلل من هذا الطرف في مقابلة التخلل من ذلك الطرف ولكون علة التسمية ظاهرا تخلله، عليه السلام، قدمه في الذكر، ثم نبه بمبدأه. والتخلل من إبراهيم، عليه السلام، نتيجة قرب النوافل، ومن الحق نتيجة قرب الفرائض. وفي بعض النسخ

that is, the khalīl was named khalīl due to his interpenetration, and due to the Real's interpenetration through the manifestation of the identity (huwiyya) and its pervasion in the existence of Abraham externally and his entity (ʿayn) in [divine] knowledge, and in every ruling that is valid from that existence, of the attributes and perfections necessary for its determination (taʿayyun). What is meant by "the form" is his external entity. He only addressed the Real's interpenetration in [explaining] the cause of the naming because his interpenetration, peace be upon him, is a trace of the interpenetration of Him, exalted be His affair, since everything that appears to the servant of states and perfections is only from His self-disclosure (tajallī) by His Name "the First" (al-Awwal) and "the Nonmanifest" (al-Bāṭin) and His bringing it into existence in hearts. So the interpenetration from this side corresponds to the interpenetration from that side. And because the manifest cause of the naming is his interpenetration, peace be upon him, he put it first in mention, then alerted to its principle. The interpenetration from Abraham, peace be upon him, is a result of the proximity of supererogatory acts (qurb al-nawāfil), and from the Real it is a result of the proximity of obligatory acts (qurb al-farāʾiḍ). In some manuscripts]

﴿خليلا لتخلله وحصره جميع ما اتصفت به الذات الإلهية﴾

والمراد بتخلله الصفات الإلهية وحصرها إياها دخوله حضراتها وقيامه بمظهریانها واستيعابه إياها بحيث لا يشذ شيء منها بشرط أن تكون ظهور تلك الصفات فيه علی وجه يكون على جهة الإطلاق. والحقية فيها غالبة على جهة التشييد والخلقية ، واستشهد لما ذكره من التخلل على وجه الاستيعاب وفي وجه التسمية بها. قال الشيخ رضي الله عنه

What is meant by his interpenetrating the Divine Attributes and his encompassing them is his entering their presences (ḥaḍarāt) and his undertaking the loci of their manifestation and his comprehending them such that nothing of them is excluded, on condition that the manifestation of those attributes in him be in a manner that is absolute, with the Real-ness (al-ḥaqqiyya) in them predominant, by way of reinforcement, and the creaturely-ness [subordinate]. He adduced as evidence for what he mentioned of interpenetration by way of total comprehension, and regarding its being the basis of the naming, what the Shaykh—may God be pleased with him—said:

﴿وحصره جميع ما اتصفت به الذات الإلهية﴾

وهو الصفات الثبوتية الحقيقية الموجبة للتشبيه من الاسم (الظاهر) و(الباطن)، ليكون مثبتا للمراد. والفرق بين خلته وخلة نبينا، صلوات عليهما- التي أثبتها لنفسه في آخر خطبة خطبها قبل وفاته بخمسة أيام وقال، بعد حمد الله والثناء عليه: "إنه قد كان لي فيكم إخوة وأصدقاء، وإني أبرء إلى الله أن اتخذ أحدا منكم خليلا . ولو كنت متخذا خليلا، لا تخذت أبا بكر خليلا. إن الله قد اتخذني خليلا، كما اتخذ إبراهيم خليلا. أوتيت البارحة مفاتيح خزائن الأرض والسماء" . وكان ذلك تعريفا منه بأكمل أحواله ومقاماته - أن خلة إبراهيم، عليه السلام، كانت مستفادة من حيث الباطن من الخلة المحمدية الثابتة لحقيقته أولا وآخرا، كنبوته، بل نبوة جميع الأنبياء وكمالاتهم أيضا كذلك. ومن تحقق أن روحه، عليه السلام، أبو الأرواح جميعا، لا يستغرب أن يكون كماله أصل جميع الكمالات. فخلته ذاتية كنبوته، وخلة غيره عرضية كنبوته. كما مر من أنغيره لا يكون نبيا إلا عند الاتصاف بالوجود الشهادي، وهو نبي حال كونه في الغيب، لأن غيره ما دام في الغيب، محكوم بحكمه. لذلك كان جميعهم تحتلوائه يوم القيامة، فإن الآخر مطابق للأول. ولذلك قال حين التجاء الناس إليه وقالوا: اشفع لنا، فإنك خليل الله: (إنما كنت خليلا من وراء وراء). هذا من حيث المغايرة بينهما. وأما من حيث أحدية عينهما وكون إبراهيم مظهرا منمظاهره الكلية، فالفرق بحسب المرتبة الكمالية الختمية، إذ كمال الخاتم للمقامأعلى وأرفع من كمال الغير الخاتم. والمراد ب (الروح) في البيت المستشهد، الروح الحيواني الساري في جميع أجزاء البدن، أي: سريت في ذاتي وقلبي. كسريان الروح الحيواني في مسالكه. فأورد رضى الله عنه مثالين : أحدهما عقلي، كقول الشاعر، لأن التخلل عشق المحبوب مسالك الروح من المحب العاشق، وسريانه في جوهر ذاته أمر عقلي. والآخر حسي، كقوله

that is, the real affirmative attributes necessitating tashbīh (similarity), [derived] from the Name (al-Ẓāhir, the Manifest) and (al-Bāṭin, the Nonmanifest), so that it would be affirming of what is intended. The difference between his khulla (intimate friendship) and the khulla of our Prophet, peace be upon both of them - which he affirmed for himself in the last sermon he delivered five days before his death, saying, after praising and lauding God: "I have had among you brothers and friends, and I take refuge in God from taking any of you as a khalīl (intimate friend). Had I been one to take an intimate friend, I would have taken Abū Bakr as my khalīl. God has taken me as a khalīl, just as He took Abraham as a khalīl. Last night I was given the keys of the treasuries of the earth and heaven." This was, on his part, an announcement of his most perfect states and stations - namely, that the khulla of Abraham, peace be upon him, was derived, from the nonmanifest aspect, from the Muhammadan khulla which is established for his reality first and last, just as [is the case with] his prophethood - indeed the prophethood of all the prophets and their perfections likewise. Whoever realizes that his spirit, peace be upon him, is the father of all spirits, will not find it strange that his perfection is the root of all perfections. So his khulla is essential (dhātiyya), like his prophethood, while the khulla of others is accidental (ʿaraḍiyya), like their prophethood. As was mentioned before, that others are not prophets except upon being qualified by phenomenal existence (al-wujūd al-shahādī), while he is a prophet while still in the Unseen (ghayb), because others, so long as they are in the Unseen, are governed by his ruling. For this reason all of them are under his banner on the Day of Resurrection, for the last corresponds to the first. Hence he said, when people took refuge in him and said: "Intercede for us, for you are the khalīl of God," - "I was only a khalīl from behind, behind." This is from the perspective of the difference (mughāyara) between them. As for the perspective of the oneness of their identity (aḥadiyyat ʿaynihimā) and Abraham being one of his universal loci of manifestation, the difference is according to the perfective, seal-like rank, since the perfection of the Seal is for a station higher and more exalted than the perfection of one who is not the Seal. What is meant by "spirit" (al-rūḥ) in the cited verse of poetry is the animal spirit that pervades all parts of the body - that is: 'You pervaded my essence and heart' like the pervasion of the animal spirit in its pathways. So he, may God be pleased with him, offered two examples: one rational (ʿaqlī), like the poet's saying, for the interpenetration [of love] is the beloved's love pervading the pathways of the spirit of the loving lover, and its pervasion in the substance of his essence is a rational matter. The other is sensory (ḥissī), like his saying]

﴿جميع ما اتصفت به الذات الإلهية﴾

كما أن الذات الإلهية يحيط ويحصر جميع أسمائه وصفاته كذلك الخليل عليه السلام يحصر جميع الأسماء الإلهية لتجلي الحق له جميع أسمائه وصفاته واستشهد عليه بقول الشاعر

Just as the Divine Essence encompasses and comprehends all of its Names and Attributes, so too does the Khalīl (peace be upon him) comprehend all the Divine Names, due to the Real's self-disclosure to him of all His Names and Attributes. He cited as evidence the poet's saying

﴿قد تخللت مسلك الروح مني %~% وبه سمي الخليل خليلا كما يتخلل اللون المتلون، فيكون العرض بحيث جوهره ما هو كالمكان والمتمكن، أو لتخلل الحق وجود صورة إبراهيم عليه السلام. و كل حكم يصح من ذلك، فإن لكل حكم موطنا يظهر به لا يتعداه. … قد تخللت مسلك الروح مني﴾

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

أي دخلت من حيث محبتك جميع مسالك روحي من القوى والأعضاء بحيث لم يبق شيء منها لم يصل إليه (وبه) أي بسبب هذا التخلل (سمي الخلیل) كائنا من كان (خليلا). ثم لما كان التخلل المذكور في وجه التسمية أمرا معقولا مثله في صورة محسوسة، ولم يكتف بالتمثيل العقلي المفهوم من البيت المستشهد به توضيحا للطالبين. فقال : (كما بتخلل اللون) الذي هو عرض (المتلون) الذي هو جوهر يحل فيه ذلك العرض حلول السريان (فيكون) ، أي بوجد

[Verse: Indeed I have interpenetrated the pathway of the spirit within me / and by this was the Khalīl named Khalīl, just as color interpenetrates the colored thing, so that the accident is such that its substrate is like place and the placed thing—or because of the Real's interpenetrating the existence of the form of Abraham, peace be upon him. And every ruling that is valid from that—for every ruling has a locus (mawṭin) in which it is manifested and which it does not exceed. … "Indeed I have interpenetrated the pathway of the spirit within me"] means: I entered, by virtue of your love, all the pathways of my spirit—the faculties and the members—such that nothing of them remained that it did not reach. ("and by this") i.e., by reason of this interpenetration ("was the Khalīl named")—whoever he may be—("Khalīl"). Then, since the interpenetration mentioned, with respect to the basis of the naming, is an intelligible matter, he gave it a sensible exemplification, not content with the intelligible analogy understood from the verse adduced as evidence, for the sake of clarifying it for seekers. So he said: ("just as color interpenetrates")—which is an accident—("the colored thing")—which is a substance in which that accident inheres by a pervasive inherence (ḥulūl al-sarayān)—("so that") i.e., by its being found

﴿قد تخللت مسلك الروح مني %~% وبه سمي الخليل خليلا﴾

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

وتخللت مسلك الروح مني أي سريت أنت في وجودي وذاتي كسريان الروح الحيواني في جميع أجزاء البدن (وبه) وبهذا التخلل

"You interpenetrated the pathway of the spirit within me" means: You flowed through my existence and essence as the animal spirit flows through all parts of the body. ("By this") i.e., by this interpenetration

﴿إنما سمي الخليل خليلا﴾

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

, (لتخلله) أي لتخلل الخليل (وحصره) عطف تفسير

(because of his khalīl, i.e., his interpenetration/permeation) i.e., the interpenetration of the Khalīl (and his encompassing) is a conjunction of explanation

﴿كما يتخلَّل اللون المتلوّن ، فيكون العرض بحيث جوهره ، ما هو كالمكان والمتمكَّن﴾

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

قال العبد : إذا تداخل جسمان أو اجتمعا ، فإن كانا كثيفين كالمكان والمتمكَّن ، فلا سراية لأجزاء أحدهما في الآخر ، فلا تخلَّل ، وإن كان أحدهما لطيفا والآخر كثيفا ، سرى اللطيف في الكثيف ، وتخلَّله بحسب لطف اللطيف وتخلَّل أجزاء الكثيف وتناسبهما ، وإن اجتمع لطيفان وتناسبا في اللطف والرقّة ، كانت السراية أقوى والتخلَّل أشدّ وأوفى ، وإن اتّفق أن تكون معهما حرارة غريزية تناسبيّة في كل منهما لكل منهما ، ملزمة لانحلال أحدهما في الآخر وتخلَّله ، اشتدّ السريان وقوي التخلَّل ، فأدّى إلى اتّحاد هما بحيث يكونان شيئا واحدا لا يتميّز أحدهما عن الآخر ، وفي السراية والتخلَّل والاتّحاد يقع التفاوت بحسب قوّة اللطف والرقّة والمناسبة بين المتخلَّلين ، وهذا في الأجسام وفي الجواهر . وأمّا الأعراض فإن كانت من اللوازم الجوهرية الذاتية . فإنّها تكون بحيث جواهرها كالرطوبة والرقّة للماء ، والحرارة واليبوسة للنار ، وإن كان العرض غريبا ليس ذاتيّا للجوهر فبالوساطة الجوهرية الجامعة بينهما ، كتخلَّل اللون الغريب في جوهر غير ذي لون إنّما يكون بواسطة جوهر لطيف متلوّن بذلك اللون الغريب ، فيسري به اللطيف المتلوّن فيما لا لون له. فإذا سرى اللطيف في جميع أجزائه وتشرّب الكثيف به وفارقه اللطيف ، بقي العرض الغريب في جوهر ما لا لون له ، فعاد متلوّنا بذلك اللون ، وكلّ هذا ضرب مثل لما من الحق في الخلق ولما للحق من الخلق ، وإذا كان الأمر في الأجسام على هذا الوجه ، ففي الروحانيات يكون أتمّ وأعمّ ، وكذلك الجواهر والأعراض ، وذلك بحسب القبول والتناسب والنفوذ . وكذلك سريان أحكام الحقائق والمعاني والنسب بعضها في البعض بواسطة الوجود الجامع بينهما بحسب شدّة المناسبة وقوّة المحبّة بين المتخلَّل والمتخلَّل . فلمّا ناسبت مظهرية الخليل عليه السّلام لتعيّن الحق فيه وبه من جميع الوجوه أو أكثرها بحسب مرتبته ومقام مظهريته للحق الذي هو ربّه ، سرى كلّ منهما في الآخر سراية كلَّية في إبراهيم في محبّة ربّه ، أو في ربّه ، فظهر في هوية إبراهيم إنّيّة الحق ، وكذلك يتخلَّل إبراهيم في الحضرات الإلهية ، فقام بجميع المظهريات الإلهية الأسمائية على الوجه الأتمّ ، وظهرت فيه وبه ومنه أيضا حقائق الحضرات بالظهور الأكمل الأعمّ ، فاتّخذه الله خليلا ، وهذه الخلَّة كسراية العرض بالجوهر اللطيف في الكثيف ، حتى يكون بحيث جوهره . ونذكر قول الخليل عليه السّلام يوم القيامة ، حين يفزع الخلائق إليه في الشفاعة ، فيقولون له : أنت خليل الله اشفع لنا . أو كما يقولون له. فيقول : إنّما كنت خليلا من وراء وراء ، والخلَّة المحمّدية أفضل وأكمل ، ونظيره سراية اللطيف المناسب في مثله لطافة ومناسبة بالحرارة المعتدلة ، الحبّية ، الملزمة لكمال تخلَّل أحدهما في الآخر ، وانحلاله ، حتى يرتفع التمايز ويتّحد الخليلان كما ينحلّ ويتخلَّل الأبوان في الصنعة وهما العيان والعروس المطهّران المثبتان المحلولان إذا مزجناهما على ميزان العدل ، وألزمناهما الطبخ الطبيعيّ ، فإنّهما ينحلّ كل منهما في الآخر انحلالا لا مفارقة بعده أبدا ، وينعقدان جوهرا واحدا ، فإذا التقيناه ذاب ذوبانا واحدا وعاص عوصا واحدا ، ولا يطير أحدهما دون الآخر ، فيكون أحدهما عين الآخر . كما قال تعالى : " الله وَرَسُولُه ُ أَحَقُّ أَنْ يُرْضُوه ُ " فأفرد الضمير في الخبر المحمول بعد تثنية المبتدأ الموضوع . وقال:" من يُطِعِ الرَّسُولَ فَقَدْ أَطاعَ الله " وقال : « هذه يد الله » وأشار إلى يده " وَما رَمَيْتَ إِذْ رَمَيْتَ وَلكِنَّ الله رَمى " فافهم . قال رضي الله عنه

The servant [i.e., the commentator] says: when two bodies interpenetrate or come together, if both are dense like a place and that which occupies it, there is no pervasion (sarāya) of the parts of one into the other, and hence no interpenetration (takhallul). But if one is subtle (laṭīf) and the other dense (kathīf), the subtle pervades the dense and interpenetrates it according to the subtlety of the subtle thing, the interpenetrability of the parts of the dense thing, and their mutual correspondence (tanāsub). And if two subtle things come together and correspond in subtlety and fineness, the pervasion is stronger and the interpenetration more intense and complete. And if it happens that there is, together with both, an innate correspondent heat — amorous in each toward the other — necessitating the dissolution of one in the other and its interpenetration, the pervasion intensifies and the interpenetration strengthens, leading to their union (ittiḥād) such that they become one single thing, neither distinguishable from the other. In pervasion, interpenetration, and union, degrees occur according to the strength of subtlety, fineness, and correspondence between the two interpenetrating things — and this is in bodies and substances. As for accidents, if they are among the essential substantial necessary concomitants, they are coextensive with their substances, like moistness and fineness for water, and heat and dryness for fire. But if the accident is extraneous, not essential to the substance, then [its interpenetration occurs] through a substantial mediator joining the two — like the interpenetration of an extraneous color into a substance that has no color of its own: this only occurs through a subtle substance colored with that extraneous color, by which the subtle colored thing pervades that which has no color. When the subtle thing pervades all its parts, and the dense thing absorbs it, and then the subtle thing departs, the extraneous accident remains in the substance that had no color, which then becomes colored with that color. All of this is a parable for what belongs to the Real in creation, and what belongs to the Real from creation. And if the matter is thus in bodies, then in spiritual realities it is more complete and more general — likewise substances and accidents — and that according to receptivity, correspondence, and penetrative capacity. Likewise the pervasion of the rulings of realities, meanings, and relations (nisab), one within another, through the existence that joins them, according to the intensity of correspondence and the strength of love between the interpenetrating and the interpenetrated. So when the manifestation-locus (maẕhariyya) of the Khalīl (peace be upon him) corresponded to the entification (taʿayyun) of the Real within him and through him, from all aspects or most of them, according to his rank and his station as locus of manifestation for the Real who is his Lord, each of the two pervaded the other with a total pervasion — in Abraham, in his love for his Lord, or in his Lord — so that the Reality (inniyya) of the Real appeared in the identity (huwiyya) of Abraham; and likewise Abraham interpenetrated the divine Presences, so that he embodied all the divine nominal manifestation-loci in the most complete manner, and the realities of the Presences appeared in him, through him, and from him with the most perfect and comprehensive manifestation. Thus God took him as Khalīl, and this khulla (intimate friendship) is like the pervasion of an accident through a subtle substance into a dense one, until it becomes coextensive with its substance. Now let us mention the words of the Khalīl (peace be upon him) on the Day of Resurrection, when the creatures turn to him in panic seeking intercession, saying to him: "You are the Friend of God (Khalīl Allāh), intercede for us" — or words to that effect — and he says: "I was only a friend from behind behind [i.e., at a remove]; the Muhammadan khulla is more excellent and more complete." The analogue of this is the pervasion of a subtle thing into its correspondent likeness in subtlety and correspondence, through moderate, loving heat, necessitating the complete interpenetration of one into the other and its dissolution, until distinction is lifted and the two friends (khalīlān) become united — just as the two parents interpenetrate and dissolve in alchemical craft, namely the purified, fixed, dissolved 'spring' and 'bride,' when we mix them upon the scale of justice and subject them to natural cooking: each of the two dissolves in the other, a dissolution after which there is never again separation, and they coagulate into a single substance, such that when we encounter it, it melts as one melting and resists [fire] as one resistance, and neither flies off without the other, so that one becomes the very identity of the other. As He Most High said: "God and His Messenger are more deserving that they should please him" (9:62) — making the pronoun singular in the predicate after dualizing the subject; and He said: "Whoever obeys the Messenger has obeyed God" (4:80); and [the Prophet] said: "This is the hand of God," pointing to his own hand; and "You did not throw when you threw, but God threw" (8:17). So understand. He (may God be pleased with him) said:

﴿كما يتخلل اللون المتلون، فيكون العرض بحيث جوهره ما هو كالمكان والمتمكن﴾

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

أي، تخلل الخليل، عليه السلام، الذات الإلهية بالاختفاء فيها والاتصاف بصفاتها، كما يتخلل اللون المتلون بسريانه في جميع أجزاء المتلون بحيث يكون هو هو في الحس. ولا يفرق بينهما بالإشارة الحسية، فيكون مكانه عين مكان المتلون، ولا يكون بينهما امتياز في الحس، كالمكان والمتمكن. و (الباء) في قوله: (بحيث) بمعنى (في). أي، يكون العرض في مكان جوهره لسريانه في جميع أجزاء الجوهر الذي هو المعروض. و (ما) بمعنى (ليس.) والضمير الذي بعده عائد إلى (التخلل). أي، ليس ذلك التخلل كتخلل جسم في جسم، ليكون أحدهما مكان الآخر، فيكون نسبة المتخلل إلى ما وقع فيه التخلل كنسبة المكان والمتمكن، فيلزم كون الحق ظرفا للتخليل، وفي عكسه حلول الحق فيه. وكلاهما باطلان. بل كتخلل اللون المتلون. وشبه المعقول بالمحسوس تفهيما للطالبين، إذ كل ما وقع في الشهادة دليل على ما هو واقع في الغيب. قال الشيخ رضي الله عنه

that is, the khalīl's, peace be upon him, interpenetration of the Divine Essence by becoming hidden within it and being qualified by its attributes, just as color interpenetrates by pervading all parts of the colored thing such that it [the color] is identical with it [the colored thing] in sense-perception, with no distinction between them by sensory indication - so that its place is identical with the place of the colored thing, with no sensory distinction between them, like place and the placed thing. The "bi" in his saying "bi-ḥaythu" is in the sense of "fī" (in) - that is, the accident is in the place of its substance due to its pervasion in all parts of the substance which is the subject bearing it (al-maʿrūḍ). And "mā" is in the sense of "laysa" (is not), and the pronoun after it refers back to "interpenetration" (al-takhallul) - that is, that interpenetration is not like the interpenetration of one body in another body, such that one of them would be the place of the other, making the relation of the interpenetrating thing to that in which the interpenetration occurs like the relation of place to the placed thing - for that would necessitate that the Real be a container for the interpenetration, and conversely, that the Real indwells in it (ḥulūl), both of which are false. Rather it is like the interpenetration of color in the colored thing. He likened the intelligible to the sensible to make it comprehensible to seekers, since everything that occurs in the visible (shahāda) is evidence for what occurs in the Unseen (ghayb). The Shaykh, may God be pleased with him, said]

﴿فيكون العرض بحيث جوهره ، ما هو كالمكان والمتمكَّن﴾

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

فإنّ حلوله فيه ليس حلول السريان ، بل إنّما امتزاجها بحسب الحدود والنهايات فقط . قرب النوافل وهذا التخلَّل المذكور هو المسمّى بـ « قرب النوافل » لما ورد في الصحيح: "لا يزال العبد يتقرّب إليّ بالنوافل حتى أحببته ، فإذا أحببته كنت سمعه الذي يسمع به ، وبصره الذي يبصر به ". فإنّ مؤدّى تقرّب العبد إلى الحقّ بالنوافل والزوايد من الأوصاف والأفعال - متدرّجا فيها إلى أن ينتهي إلى حبّ الله الواحد بالوحدة الحقيقيّة له - إنّما هو الحصر المذكور ، على ما لوّح عليه "الحبّ " . كما أنّ كون الحقّ عين سمع العبد وساير قواه مشعر بالتخلَّل الاستيعابيّ الإحاطيّ مطلقا . وإنّما سمّى بقرب النوافل ، لأنّ الإدراك فيه إنّما نسب إلى العبد ، فإنّ ضمير « يسمع » إنّما يرجع إليه ، فهو القريب ، والعبد - من حيث هو عبد - زائد في الوجود نافل

- for its inherence in it is not the inherence of pervasion, but rather their intermingling is only according to limits and boundaries. The Proximity of Supererogatory Acts (qurb al-nawāfil): And this interpenetration mentioned is what is called 'the proximity of supererogatory acts,' because of what is related in the authentic hadith: 'The servant continues to draw near to Me through supererogatory works until I love him; and when I love him, I am his hearing with which he hears, and his sight with which he sees.' For the import of the servant's drawing near to the Real through supererogatory works and the additions of attributes and acts - progressing in them by degrees until it ends in the love of God, the One, through His true Oneness - is precisely the comprising (al-ḥaṣr) mentioned, as 'love' alludes to it. Likewise, the fact that the Real is identical with the servant's hearing and all his other faculties indicates an absolute, all-encompassing, comprehensive interpenetration. And it is named 'the proximity of supererogatory acts' only because the perception therein is ascribed to the servant - for the pronoun in 'he hears' refers back to him, so he is the near one, while the servant - qua servant - is a supplementary (zāʾid), supererogatory (nāfil) addition in existence.

﴿العرض بحيث﴾

يوجد (جوهره) الذي هو قائم به حال فيه .فلا يحل جزء من أجزاء الجوهر من العرض فيستغرق العرض جميع أجزائه

its substance—which subsists through it, inhering in it—is found, such that no part of the parts of the substance is devoid of the accident, so the accident pervades all its parts

﴿ما هو﴾

أي ليس ذلك التخلي المماثل لتختل اللون المتلون

i.e., that interpenetration resembling the interpenetration of color in the colored thing is not

﴿ما هو﴾

أي ليس ذلك النخل

i.e., that palm-tree is not

﴿كالمكان والمتمكن﴾

أي كالتخلل الواقع بين المكان والمتمكن بأن يكون بين سطحيهما تماس من غير امتزاج واستيعاب. وإنما نفى الشيخ رضي الله عنه مماثلة تخلل العبد وجود الحق و صفاته عن تداخل المتمكن المكان مع أن الحق سبحانه كما أنه منزه عن أن يكون بذاته وصفة ظرفا لشيء أو مظروفا له . كذلك منزه عن أن يحل شيء أو يحله شيء حلول السريان، لأن المقصود من هذا التمثيل تصویر كمال الإحاطة والاستيعاب. وهو في الصورة الأولى لا الثانية

i.e., like the interpenetration occurring between place and the thing placed, in that there is contact between their two surfaces without intermixture or mutual containment. The Shaykh—may God be pleased with him—denied the resemblance of the servant's interpenetration of the Real's existence and attributes to the mutual containment of the placed thing and place, even though the Real, glorified be He, just as He is incomparable (munazzah) with respect to His Essence and Attribute from being a container for something or being contained by it, likewise is incomparable from anything inhering in Him or His inhering in something by pervasive inherence. For what is intended by this exemplification is to depict the perfection of encompassment and comprehension, and this obtains in the first image, not the second.

﴿كالمكان والمتمكن﴾

فيه فإنه لا تخلل فيه حسة وعقلا هذا إن كان إبراهيم عليه السلام محبوبا والحق محبا له . فكان الهيمان وهو من زيادة المحبة الإلهية يتعلق بإبراهيم عليه السلام فكان تخلل إبراهيم عليه السلام جميع صفات الحق بمنزلة تخلل المحبوب إلى جميع أجزاء المحب. وأما إن كان إبراهيم محبة والحق محبوبة له وقد أشار إليه بقوله

within it, for there is no interpenetration in that, neither sensibly nor rationally. This is the case if Abraham (peace be upon him) is the beloved and the Real the lover of him. For then the yearning—which is an increase of divine love—would be attached to Abraham (peace be upon him), so that the interpenetration of Abraham (peace be upon him) by all the Attributes of the Real would be like the interpenetration of the beloved into all parts of the lover. But if Abraham is the lover and the Real the beloved to him—as indicated by his saying

﴿أو لتخلل الحق وجود صورة إبراهيم﴾

وهو اتصاف الحق بصفات إبراهيم وصورته ، بأن يتعين بتعينه فيضاف إليه جميع ما يضاف إلى إبراهيم من الصفات ، فيفعل الله تعالى ما يفعل بإبراهيم ويسمع بسمعه ويرى بعينه وهو حب الفرائض ، إذ لا يوجد إبراهيم إلا به ضرورة انعدامه بنفسه

— that is, the Real's being qualified by Abraham's attributes and form, such that He becomes entified (yataʿayyan) through his entification (taʿayyun), so that all that is attributed to Abraham of attributes is ascribed to Him; thus God Most High does what He does through Abraham, hears with his hearing, and sees with his eye — and this is "the love of obligatory works" (ḥubb al-farāʾiḍ), since Abraham does not exist except through Him, his nonexistence by himself being necessary

﴿أو لتخلَّل الحق وجود صورة إبراهيم عليه السّلام وكلّ حكم يصحّ من ذلك ، فإنّ لكلّ حكم موطنا يظهر فيه لا يتعدّاه ، ألا ترى الحقّ يظهر بصفات المحدثات ، وأخبر بذلك عن نفسه ، وبصفات النقص وبصفات الذمّ ؟﴾

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

يعني رضي الله عنه : أنّ الحق من حيث تعيّنه بوجوده في صورة إبراهيم يضاف إليه جميع ما يضاف إلى إبراهيم من صفات المخلوق ، ولا يتعدّى إليه في الصورة الإلهية الأزلية ، فإنّه تعالى أخبرنا إنّه ينادي ، ويمكر ، ويستهزئ ، ويسخر ، ويمرض ، ويجوع ، ويظمأ ، على لسان الصادق الذي " ما يَنْطِقُ عَنِ الْهَوى . إِنْ هُوَ إِلَّا وَحْيٌ يُوحى " وذلك بظهوره وتعيّنه في إنّيّة العبد ، بوجوده الحقّ ، كما علمت ، فاذكر . وقوله

He (may God be pleased with him) means: that the Real, insofar as He is entified by His existence in the form of Abraham, has ascribed to Him all that is ascribed to Abraham of the attributes of the created, yet this does not transgress into Him in the eternal divine Form. For He, Most High, has informed us that He calls out, schemes, mocks, derides, becomes sick, hungers, and thirsts — on the tongue of the Truthful One who "does not speak out of [his own] desire; it is nothing but a revelation revealed" (53:3-4) — and that is through His manifestation and entification in the 'thisness' (inniyya) of the servant, by His true existence, as you have learned. So bear it in mind. And his words:

﴿أو لتخلل الحق﴾

أي، سمى الخليل خليلا لتخلله وجود الحق. أو لتخلل الحق وجوده. قال الشيخ رضي الله عنه

that is, the khalīl was named khalīl due to his interpenetration of the existence of the Real, or due to the Real's interpenetration of his existence. The Shaykh, may God be pleased with him, said]

﴿أو لتخلَّل الحقّ وجود صورة إبراهيم﴾

فإنّ إبراهيم لتحقّقه بالصفات الوجوديّة اكتسب صورته وجودا به يستعدّ للتخلَّل المذكور ، ولذلك قال

- for Abraham, through his realization of the existential attributes, acquired for his form an existence by which he became prepared (istaʿadda) for the aforementioned interpenetration. For this reason he said:

﴿أو لتخلل الحق وجود صورة إبراهيم﴾

أي صورته الوجودية الروحانية أو الجمسانية الدنيوية والأخروية . وفي بعض النسخ و لتخلل الحق بالواو وقالوا وبناء على أنه عليه السلام جامعا بين التخللین , او بناء على أن أحدهما يكفي في وجه التسمية

i.e., his existential form, whether spiritual, or corporeal—worldly and otherworldly. In some manuscripts it is "and the Real's interpenetrating," with the conjunction "wa," and they said this is on the basis that he, peace be upon him, combined both kinds of interpenetration, or on the basis that either one alone suffices as the ground of the naming.

﴿أو لتخلل الحق وجود صورة إبراهيم عليه السلام﴾

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

ولما بین ثبوت معنى التخلل من الطرفين لغة شرع في إثبانه فيهما بالدليل العقلي . فقال

Now, having established the meaning of interpenetration linguistically from both sides, he proceeds to establish it in both by rational proof, saying

﴿وجود صورة إبراهيم﴾

بزيادة قيد « الوجود » وهو المسمّى بقرب الفرائض لقوله صلَّى الله عليه وسلَّم : « إنّ الله قال على لسان عبده : سمع الله لمن حمده » ، لأنّ الإدراك وسائر الأوصاف إنّما هو للحقّ في هذا القرب ، ووجود الحقّ مقطوع به ، والفرض : القطع - لغة - . وملخّص هذا الكلام : أنّ الكمال الجمعي الذي هو موطن تحقّق إبراهيم - كما أشير إليه - إنّما يقتضي إثبات عين العبد مع الحق ضرورة ، وحينئذ يتحقّق نسبة القرب . لكل موطن حكم خاصّ

- with the added qualifier 'existence' - and this is what is named 'the proximity of obligatory acts' (qurb al-farāʾiḍ), because of his saying, peace and blessings be upon him: 'God said upon the tongue of His servant: God has heard him who praises Him.' For perception and the rest of the attributes belong only to the Real in this proximity, and the existence of the Real is decisively established (maqṭūʿ bihi) - and farḍ linguistically means 'cutting off/decisive determination.' The summary of this discourse is that the comprehensive perfection (al-kamāl al-jamʿī), which is the station of Abraham's realization - as has been indicated - necessarily requires the establishment of the servant's entity together with the Real; and then the relation (nisba) of proximity is realized. Every station has its own specific ruling (ḥukm).

﴿وكل حكم يصح من ذلك كما ذكر ، فإن لكل حكم موطنا يظهر به لا يتعداه﴾

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

أي إنما يصح الحكم الأول وهو ظهور إبراهيم بصورة الحق ، في جناب الحق ومواطن قربه في الحضرة الإلهية وفي الدار الآخرة . والحكم الثاني وهو ظهور الحق بصورة إبراهيم من حيث تعينه في وجوده ، حتى تصدر عنه الصفات الخلقية وتنضاف إليه صفات النقص : كالتأذى في قوله – " يُؤْذُونَ الله " – والمكر في قوله – " ومَكَرَ الله " - . والاستهزاء في قوله " الله يَسْتَهْزِئُ بِهِمْ " والسخرية في قوله – " سَخِرَ الله مِنْهُمْ " – بسبب تعينه بعين العبد لا من حيث حقيقته ، وقد يضاف إليه صفات الكمال فكلا الحكمين في مواطن الحب ، كالرمى في قوله – " وما رَمَيْتَ إِذْ رَمَيْتَ ولكِنَّ الله رَمى " - فإن هذا لا يضاف إليه ، والحكم به عليه قد يصح في موطن حب الفرائض والنوافل جميعا . فقوله رضي الله عنه

— that is, the first judgment — namely Abraham's manifestation in the form of the Real — is valid only in the precinct of the Real and in the loci of nearness to Him, in the Divine Presence and in the Afterlife. And the second judgment — namely the Real's manifestation in the form of Abraham, insofar as He is entified in his existence, such that created attributes proceed from Him and attributes of deficiency are ascribed to Him, such as being harmed, in His saying "They harm God," and guile, in His saying "And God schemed (makara)," and mockery, in His saying "God mocks them," and ridicule, in His saying "God ridiculed them" — by reason of His entification in the very selfhood (ʿayn) of the servant, not in respect of His [absolute] Reality. And sometimes attributes of perfection are ascribed to Him as well — both judgments [then] occur in the loci of love, such as the throwing in His saying: "You did not throw when you threw, but God threw" — for this is not ascribed [solely] to the servant. And the judgment regarding it may be valid both in the locus of the love of obligatory works and of supererogatory works together. So his saying, may God be pleased with him

﴿وكلّ حكم يصحّ من ذلك ، فإنّ لكلّ حكم موطنا يظهر فيه لا يتعدّاه﴾

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

يريد رضي الله عنه أنّ انضياف أصناف الأحكام والأحوال والأخلاق والأفعال والأسماء والنعوت الخلقية التي توهم النقص ، وتوجب الذمّ في مرتبة العقل والشرع أو العرف إلى الجناب الإلهي بالأصالة كما ذكرنا ليس إلَّا من حيث تعيّنه بالوجود في عين هذا العبد الذي به وفيه ظهرت تلك النقائص ، لا من حيث هو هو ، ولا من حيث موطن آخر ، فإنّ موطن الدنيا وظهور الوجود الحقّ بالعبيد في الدنيا يوجب ذلك وعامتها منتفية عن العبد أيضا في الدار الآخرة والمواطن الجنانية فافهم . قال رضي الله عنه

He (may God be pleased with him) means that the attribution of the various kinds of rulings, states, character-traits, acts, names, and created descriptions which imply deficiency and necessitate blame in the order of reason, revealed law, or custom to the Divine Presence by origination — as we have mentioned — is only insofar as He is entified by existence in the very entity of this servant, through whom and in whom these imperfections appeared; it is not insofar as He is He Himself, nor from the standpoint of any other locus. For the locus of this world, and the appearance of the Real existence through the servants in this world, necessitates this; and most of these [imperfections] are also negated from the servant in the Hereafter and the paradisal loci. So understand. He (may God be pleased with him) said:

﴿وكلّ حكم يصحّ من ذلك﴾

الموطن فإنّه ما لم يثبت ذلك العين لم تتصوّر النسبة التي هي مبدأ سائر الأحكام

station - for as long as that entity is not established, the relation (nisba), which is the source of all other rulings, cannot be conceived.

﴿وكل حكم﴾

عطف على قوله : وجود صورة إبراهيم أي وتتخلله كل حكم (وأثر يصح) ظهوره و انتشاؤه

is conjoined to his statement "the existence of the form of Abraham," i.e., and every ruling and effect that it is valid should manifest and arise interpenetrates him

﴿وكل حكم﴾

على الله من صفات المحدثات وعلى العبد من صفات الحق يصح من ذلك النخلل ولولا التخلل ما صح هذا الحكم

concerning God, consisting of attributes of originated things, and concerning the servant, consisting of attributes of the Real, is validated only by this interpenetration; were it not for the interpenetration, this attribution would not be valid

﴿من ذلك﴾

أي من وجود صورته في أي موطن كان وذلك بأن يتصف سبحانه بنك الحكم والأثر في ذلك الموطن وإنما قيد الحكم بالصحة وما ذكره مطلق

i.e., from the existence of his form in whatever locus it may be, in that He, glorified be He, becomes qualified by that ruling and effect in that locus. He qualified "ruling" with "valid" whereas what he mentioned [elsewhere] is unqualified

﴿فإن لكل حكم موطنا يظهر به لا يتعداه﴾

تعليل لظهور الحق في أحكام يتبع وجود إبراهيم من صفاته وأفعاله. أي، الحق يتخلل وجود إبراهيم ويظهر فيه بالصفات الكونية، كالاستهزاء، والمكر، والتأذي، والسخرية، والضحك، وغير ذلك مما أخبر عن نفسه في قوله: "الله يستهزئ بهم" . "ومكروا ومكر الله والله خير الماكرين".، "إن الذين يؤذون الله ورسوله سخر الله منهم". وفي الحديث: (ضحك الله مما فعلتما البارحة). فإن لكل حكم وصفة مقاما وموطنا دنيا وآخرة، في المراتب الإلهية يظهر ذلك الحكم به، أي بسبب ذلك الموطن وقابليته للظهور فيه، ولا يتعدى ذلك الموطن. أو يظهر الحق بذلك الحكم في ذلك الموطن،ولا يتعدى عنه في ذلك الموطن. ويؤيد الثاني ما بعده، وإن كان الأول أسبق إلى الذهن. ويجوز أن يكون (الباء) بمعنى (في). أي، يظهر ذلك الحكم والحق فيه،ولا يتعداه. قال الشيخ رضي الله عنه

an explanation for the manifestation of the Real in rulings that follow the existence of Abraham, from his attributes and acts. That is, the Real interpenetrates the existence of Abraham and manifests in it with the created attributes (al-ṣifāt al-kawniyya), such as mockery, scheming, being harmed, derision, laughter, and other than that which He reported of Himself in His saying: "God mocks them," "and they schemed, and God schemed, and God is the best of schemers," "those who harm God and His Messenger, God has derided them." And in the hadith: "God laughed at what you two did last night." For every ruling and attribute has a station and a locus, [in] this world and the hereafter, among the Divine ranks, in which that ruling is manifested - that is, by reason of that locus and its receptivity (qābiliyya) for manifestation therein - and it does not transgress that locus. Or: the Real is manifested by that ruling in that locus, and does not transgress beyond it in that locus. What follows supports the second [reading], though the first is more readily apparent to the mind. It is also possible that the "bi" is in the sense of "fī" (in) - that is, that ruling and the Real manifest in it, and it [the ruling] does not transgress it. The Shaykh, may God be pleased with him, said]

﴿فإنّ لكلّ حكم موطنا يظهر به - لا يتعدّاه -﴾

وهو الذي عبّر عنه لسان الشريعة بأن الأسماء توقيفيّة . فلا بدّ من التخلَّل المذكور حتّى يمكن ظهور تلك الأحكام المتنوّعة الواقعة في طي تلك المواطن

- and this is what the language of the Sacred Law expressed by saying that the [divine] Names are matters of transmitted authority (tawqīfiyya). So the aforementioned interpenetration is necessary in order for those diverse rulings enfolded within those stations to be able to manifest.

﴿فإن لكل حكم﴾

يتصف به العبد ويتخلله الحق سبحانه (موطنا) باعتبار خصوصیات الصور الوجودية (يظهر) ذلك الحكم (به) ، أي بهذا الموطن فالباء للسببية أو بمعنى في

with which the servant is qualified and which the Real, glorified be He, interpenetrates, has ("a locus")—in view of the particularities of the existential forms—("in which") that ruling ("is manifested"), i.e., by this locus—the bāʾ being causal, or meaning "in"

﴿فإن لكل حكم موطنا … يظهر به﴾

ذلك الحكم به أي بسببه أو فيه

that attribution, by it, i.e., by reason of it, or within it

﴿لا يتعداه﴾

إلى موطن آخر فلا يتخلل في موطن كل صورة كل الأحكام . بل كل حكم يصح منها في ذلك الموطن كالأحكام المذمومة مثلا. فإن موطن ظهورها إنما هي النشأة الدنيوية لا يتعداها إلى موطن النشأة الروحانية ولا إلى موطن النشأة الأخروية. ففي هذين الموطنين لا يتخلل الحق سبحانه تلك الأحكام المذمومة، فإنها لا تتعدى موطن النشأة الجسمانية الدنيوية إليهما. ثم نور رضي الله عنه تخلل الحق بوجود الحق و اتصافه بصفانه بقوله : قال الشيخ رضي الله عنه

to another locus; so not every form interpenetrates every ruling in one locus, but rather every ruling that is valid of it does so in that locus—such as the blameworthy rulings, for example, whose locus of manifestation is only the worldly configuration (al-nashʾa al-dunyawiyya), which it does not exceed to the locus of the spiritual configuration nor to the locus of the otherworldly configuration. In these two loci, then, the Real, glorified be He, does not interpenetrate those blameworthy rulings, for they do not extend beyond the locus of the worldly corporeal configuration to reach them. Then he—may God illumine him—clarified the Real's interpenetration by the existence of the Real and His being qualified by His attributes, by his statement, the Shaykh, may God be pleased with him, said:

﴿لا يتعداه﴾

أي لا يظهر ذلك الحكم بغير ذلك الموطن ولا يظهر في ذلك الموطن غير ذلك الحكم لاختصاصهما من الطرفين . ولولا تخلل المحكوم عليه ذلك الموطن لم يظهر ذلك الحكم أبدا مع أنه قد شاهدنا ظهور الأحكام. وإليه أشار بقوله

i.e., that attribution does not manifest in other than that locus, nor does anything other than that attribution manifest in that locus, due to the specific correspondence between the two sides. Were it not for the interpenetration of the one to whom the attribution applies with that locus, that attribution would never manifest—yet we have witnessed the manifestation of such attributions. To this he alludes in his saying

﴿ألا ترى الحق يظهر بصفات المحدثات ، وأخبر بذلك عن نفسه ، وبصفات النقص وبصفات الذم﴾

استشهاد ومثال للقسم الثاني . وقوله رضي الله عنه

— a testimony and an example for the second category. And his saying, may God be pleased with him

﴿ألا ترى الحق يظهر بصفات المحدثات، وأخبر بذلك عن نفسه، وبصفات النقص وبصفات الذم؟﴾

استشهاد لتخلل الحق وجود العبد واتصافه بصفات الكون. وذلك كقوله: "من ذا الذي يقرض الله قرضا حسنا"،. "ولنعلم من يتبع الرسول ممن ينقلب على عقبيه".، "ومرضت فلم تعدني". وأمثال ذلك مما مر. قال الشيخ رضي الله عنه

evidence for the Real's interpenetration of the servant's existence and His being qualified by the attributes of createdness. That is like His saying: "Who is it that will lend to God a goodly loan," "that We may know who follows the Messenger from among those who turn back on their heels," "and I fell ill and you did not visit Me," and similar things to what has preceded. The Shaykh, may God be pleased with him, said]

﴿ألا ترى أنّ الحقّ يظهر بصفات المحدثات ؟ - وأخبر بذلك عن نفسه - وبصفات النقص ، وبصفات الذمّ ؟﴾

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كالتأذّي في قوله : " يُؤْذُونَ الله " [ 33 / 57 ] ، والمكر في قوله : " وَمَكَرَ الله " [ 3 / 54 ] والاستهزاء في قوله : " الله يَسْتَهْزِئُ بِهِمْ " [ 2] 15 ] ، فلو لا التخلَّل الأوّل ما صحّ ذلك . وكذلك التخلَّل الثاني واقع

- such as being injured, as in His saying: 'They injure God' [33:57]; and guile, as in His saying: 'And God schemed' [3:54]; and mockery, as in His saying: 'God mocks them' [2:15]. Were it not for the first interpenetration, this would not be valid. And likewise the second interpenetration occurs:

﴿ألا ترى الحق يظهر بصفات المحدثات، وأخبر بذلك عن نفسه، وبصفات النقص وبصفات الذم؟ ألا ترى المخلوق يظهر بصفات الحق من أولها إلى آخرها و كلها حق له كما هي صفات المحدثات حق للحق.﴾

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

(ألا ترى أن الحق يظهر ) من حيث تعينه وتقيده بالظهور في عين العبد

("Do you not see that the Real manifests") in respect of His entification (taʿayyun) and His being delimited by manifestation in the entity of the servant

﴿ألا ترى الحق يظهر بصفات المحدثات وأخبر بذلك عن نفسه وبصفات النقص وبصفات الذم﴾

ولو لم يتخلل الحق وجود صورة المحدثات لم يظهر منه الحكم على نفسه بصفات المحدثات

For had the Real not interpenetrated the existence of the form of originated things, the attribution to Himself of the attributes of originated things would not have manifested

﴿بصفات المحدثات﴾

يعني الصفات التي لا تصبح ظهوره سبحانه بها إلا في هذه النشأة الدنيوية

meaning the attributes by which His manifestation, glorified be He, does not occur except in this worldly configuration

﴿وأخبر بذلك … عن نفسه﴾

كما قال سبحانه : "الله يهزئ بهم" [البقرة : 15]، "ومكر الله " [آل عمران : 54] "ومرضت فلم تعدني". رواه مسلم وابن حبان وغيرهم "قال رسول الله صلى الله عليه وسلم : " إن الله عز وجل يقول يوم القيامة: يا ابن آدم مرضت فلم تعدني.؟ قال يا رب كيف أعودك وأنت رب العالمین ! قائل : أما علمت أن عبدي فلانا مرض فلم تعده ؟ أما علمت أنك لو عدته لوجدتني عنده . يا ابن آدم استطعمتك فلم تطعمني؟ قال يا رب و كيف أطعمك وأنت رب العالمين! قال أما علمت أنه أستطعمك عبدي فلان فلم تطعمه أما علمت أنك لو أطعمته لوجدت ذلك عندي . يا ابن آدم استسقيتك فلم تسقني ؟ قال يا رب كيف أسقيك وأنت رب العالمين ! قال استسقاك عبدي فلان فلم تسقه أما إنك لو سقيته وجدت ذلك عندي. "

as He, glorified be He, said: "God mocks them" [al-Baqara: 15], "and God's scheming" [Āl ʿImrān: 54], and "I fell ill and you did not visit Me" — related by Muslim, Ibn Ḥibbān, and others: the Messenger of God, peace and blessings be upon him, said: "Indeed God, Mighty and Majestic, will say on the Day of Resurrection: 'O son of Adam, I fell ill and you did not visit Me.' He will say: 'O Lord, how should I visit You, and You are the Lord of the Worlds!' He will say: 'Did you not know that My servant so-and-so fell ill and you did not visit him? Did you not know that had you visited him you would have found Me with him? O son of Adam, I asked you for food and you did not feed Me.' He will say: 'O Lord, how should I feed You, and You are the Lord of the Worlds!' He will say: 'Did you not know that My servant so-and-so asked you for food and you did not feed him? Did you not know that had you fed him you would have found that with Me? O son of Adam, I asked you for drink and you did not give Me to drink.' He will say: 'O Lord, how should I give You to drink, and You are the Lord of the Worlds!' He will say: 'My servant so-and-so asked you for drink and you did not give him to drink. Had you given him to drink, you would have found that with Me.'"

﴿وبصفات النقص وبصفات الذم﴾

ولكن يكون ذلك النقص والذم بالنسبة إلى غيره لا إليه سبحانه كما سبق تقرير ذلك. ومن تخلل العبد وجود الحق بقوله

but that deficiency and blame are relative to other than Him, not to Him, glorified be He, as was established previously. [He then speaks] of the servant's interpenetration of the existence of the Real, in his statement:

﴿ألا ترى المخلوق يظهر بصفات الحق من أولها إلى آخرها﴾

استشهاد ومثال للحكم الأول ، كاتصاف العبد بالعلم والرحمة والكرم وأمثالها. قال الشيخ رضي الله عنه

— a testimony and example for the first judgment, such as the servant's being qualified by knowledge, mercy, generosity, and the like. The Shaykh, may God be pleased with him, said

﴿ألا ترى المخلوق يظهر بصفة الخالق من أوّلها إلى آخرها وكلَّها حق له ، كما هي صفات المحدثات حق للحق﴾

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يعني رضي الله عنه : أنّ صفات المحدثات من حيث تعيّن الوجود الحقّ بالمحدثات وفيها بحسبها ينضاف إليه جميع صفات المحدثات وأفعالها وآثارها ، وهي حق له استحقّها من حيث تعيّنه وظهوره فيها وظهورها ووجودها به ، ولأنّ الوجود ، له صلاحية الظهور بها وإظهارها ، وذلك مقتضى حقيقته ، وكذلك من حيث هذا الوجه ، وباعتبار أنّ حقائق المحدثات وأعيانها الثابتة في العلم الذاتي الأزلي هي شؤون الحق ونسبة الذاتية التي هي فيه هو لا غير يثبت أيضا كذلك للمحدثات جميع الأسماء والصفات والنعوت والنسب التي للحق من أوّلها إلى آخرها ، وهي حق له من هذين الوجهين ، فافهم . قال رضي الله عنه

He (may God be pleased with him) means: that the attributes of created things, insofar as the true existence is entified by and in created things according to their measure, have ascribed to Him all the attributes, acts, and effects of created things, and these are true (ḥaqq) for Him, which He deserves insofar as He is entified and manifest in them, and they are manifest and exist through Him — and because existence has the capacity to be manifest through them and to manifest them, which is required by His reality. And likewise, from this [same] angle, and considering that the realities of created things and their fixed entities (aʿyān), established in the eternal essential knowledge, are the Shu'ūn (affairs/modes) of the Real and the essential relation (nisba) which is within Him — being He, none other — it is likewise established for created things [that they possess] all the names, attributes, descriptions, and relations which belong to the Real, from beginning to end, and these are true (ḥaqq) for it from these two angles. So understand. He (may God be pleased with him) said:

﴿ألا ترى المخلوق يظهر بصفات الحق من أولها إلى آخرها؟﴾

استشهاد لتخلل العبد وجود الحق واتصافه بصفاته

evidence for the servant's interpenetration of the existence of the Real and his being qualified by His attributes]

﴿ألا ترى المخلوق يظهر بصفات الحقّ من أوّلها إلى آخرها ، وكلَّها حقّ له ؟ كما أنّ صفات المحدثات حقّ للحقّ﴾

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

فلو لا أمر التخلَّل المذكور ما أمكن ذلك . الحمد لله من كل حامد وعلى كلّ محمود وعلى كلّ واحد من التقديرين ، فمورد الصفات الوجوديّة التي يحمد بها إنّما هو الحقّ لا غير فيكون

- were it not for the matter of the aforementioned interpenetration, this would not be possible. Praise belongs to God from every praiser and for every one praised, and on either estimation, the locus of the existential attributes by which praise is given is only the Real and nothing else. Thus [it is said]:

﴿ألا ترى المخلوق﴾

يعني الإنسان الكامل

meaning the perfect human (al-insān al-kāmil)

﴿ألا ترى المخلوق يظهر بصفات الحق من أولها إلى آخرها﴾

إلا الوجوب الذاتي (وكلها) أي كل صفات الحق

except for essential necessity ("and all of them") i.e., all the Attributes of the Real

﴿يظهر بصفات الحق من أولها إلى آخرها﴾

تخلف وتحقق سوى الوجوب الذاتي فإنه لا قدم للحادث فيه (وكلها) ، أي كل صفات الحق (حق) ، أي ثابت (للحق سبحانه) باعتبار تعین وجوده بها . ولما كان المفهوم من أول الفص إلى ههنا أن العبد يتخلل تارة صفات الحق سبحانه والحق يتخلل تارة صفات العبد فلكل منهما صفات تغایر صفات الآخر أراد أن ينبه على أن صفات العبد أيضا واجعة إلى الحق فإنه بعض من صور شؤونه وصفاته بعض من صفاته . فأشار أول إلى رجوع المحامد إليه بقوله تعالى: قال الشيخ رضي الله عنه

in succession and realization, except for the essential Necessity, for the originated has no foothold in it. ("and all of them"), i.e., all the attributes of the Real, ("are real"), i.e., established, ("for the Real, glorified be He"), in view of His existence's entification through them. And since what is understood from the beginning of the Bezel up to here is that the servant sometimes interpenetrates the attributes of the Real, glorified be He, and the Real sometimes interpenetrates the attributes of the servant—so each of the two has attributes distinct from the attributes of the other—he wished to alert [us] that the servant's attributes likewise revert to the Real, for he is but one of the forms of His affairs and attributes, some of His attributes. So he first indicated the reversion of all praises to Him, by His saying, Exalted is He—the Shaykh, may God be pleased with him, said:

﴿وكلها حق له كما هي صفات المحدثات حق للحق﴾

أي وجميع صفات الحق تعالى حق واجب ثابت للمخلوق ، لأن حقيقة المخلوق هو الحق الظاهر بحقيقته في صورة عينه وصفاته صفاته فهي حق للمخلوق من حيث الحقيقة . "" من حاشية تعليقات بالى أفندي : ( وكلها ) أي كل صفات الحق حق له ، أي ثابت المخلوق وينعت بها ، ولولا تخلل العبد الحق لما صح هذا الحكم .اهـ بالى . "" وكذلك جميع صفات المحدثات حق واجب ثابت للحق تعالى فإنها شؤونه ، وإذا كان وجود المحدثات وجوده الظاهر فيها فكيف بصفاتها ، وصفات المحدثات بدل من الضمير أو بيان ، فإنه يجرى مجرى التفسير كأنه قال كما هي ، أي صفات المحدثات حق للحق . قال الشيخ رضي الله عنه

— that is, all the Attributes of God Most High are truly, necessarily, firmly established for the created being, because the reality of the created being is the Real manifest with His reality in the form of its selfhood (ʿayn), and His attributes are its attributes; so they are true of the created being from the standpoint of reality. "" From the marginal commentary of Bālī Efendi: ("and all of them") i.e., every attribute of the Real is true of him, that is, firmly established for the created being and he is described by them; and were it not for the servant's permeation by the Real, this judgment would not be valid. — end of Bālī's note. "" Likewise, all the attributes of created things are truly, necessarily, firmly established for the Real Most High, for they are His "affairs" (shuʾūnāt); and if the existence of created things is His existence manifest within them, how much more so their attributes! And "attributes of created things" stands either as a substitute for the pronoun or as an explanatory appositive, functioning as an interpretive gloss, as if he said: just as they are — i.e., the attributes of created things — true of the Real. The Shaykh, may God be pleased with him, said

﴿وكلها حق له﴾

أي، و كالصفات الحق حق ثابت للمخلوق الذي هو الكامل بحكم "ولقد كرمنا بنى آدم".، "وإن الله خلق آدم على صورته".، "وعلم آدم الأسماء كلها". أي، أعطاه الأسماء والصفات الإلهية، لأن حقيقته عبارة عن ظهور هوية الحق في صورة عينة الثابتة، فهي حق ثابت للمخلوق. قال الشيخ رضي الله عنه

that is, just as the attributes of the Real are a real, established truth for the created being who is the perfect one (al-kāmil), by the ruling of "And indeed We have honored the children of Adam," "and indeed God created Adam upon His form," "and He taught Adam all the names" - that is, He gave him the divine names and attributes, because his reality is an expression of the manifestation of the identity (huwiyya) of the Real in the form of his fixed entity (ʿayn thābita); so it [the divine attribute] is a real, established truth for the created being. The Shaykh, may God be pleased with him, said]

﴿حق له﴾

أي ثابت للمخلوق وينعت المخلوق بها ولولا تخلل العبد الحق لما صح هذا الحكم

i.e., established for the created thing, and the created thing is described by them. Were it not for the interpenetration of the servant by the Real, this attribution would not be valid

﴿كما هي صفات المحدثات حق للحق﴾

أي، الصفات الإلهية كلها حق للعبد، كما أنصفات المحدثات حق للحق كلها حق للعبد، كما أنصفات المحدثات حق ثابت للحق تعالى، لأنها شؤونه المنبه عليها بقوله: "كل يوم في شأن." وقوله: (هي) للقصة والشأن. أي القصة أن صفات المحدثات حق للحق، كقوله: "قل هو الله أحد" أو يكون عائدا إلى

that is, the Divine attributes are all a real truth for the servant, just as the attributes of created things are all a real, established truth for the Real, exalted be He, because they are His 'affairs' (shuʾūn) alluded to in His saying: "Every day He is in [some new] affair" (kulla yawmin fī shaʾn). His saying "hiya" (it) refers to the case and affair (al-qiṣṣa wa'l-shaʾn) - that is, the case is that the attributes of created things are truly the Real's, as in His saying: "Say: He, God, is One" - or it may refer back to]

﴿كما هي﴾

ضمير الشأن يفسره قوله

the pronoun of the matter, explained by his saying

﴿صفات المحدثات﴾

المذكورة في قوله

mentioned in his saying]

﴿صفات المحدثات حق﴾

أي ثابت (للحق) . اعلم أن التخلل عبارة عن السريان ومعنى سريان الحق في العبد وجوده أثر ذاته وصفاته في وجود العبد . مع كون الحق منزها بجميع صفاته عن هذا الكون أن الاتحاد من كل الوجوه باطل عندهم. فلما نزل الحق نفسه منزلة العبد فأثبت لنفسه ما هو من خواص عبده . فقال : مرضت وجعت علمنا أن المريض والجائع ليس صورة العبد بل الروح المتصف بصفات الله تعالى الظاهر في صورة العبد بالهيكل المحسوس . المشاهد فما أثبت صفات المحدثات في الحقيقة لنفسه بل أثبت لأثر نفسه تنبيها على أنه واجب التعظيم . فإنه ظل الله تعالى فالله تعالى أعظم ظله كما عظم نفسه فما قال إلا تعظيمة للعباد فمن أعاد فقد أعاد الحق فمن أشبعه فقد أشبع الحق على طريق من أكرم عالمة فقد أكرمني وهذا مخصوص بالإنسان دون غيره . لأن كمال ظهور الحق فيه لا في غيره لذلك لا يثبت لنفسه صفات سائر المحدثات. ومعنی سريان العبد في الحق إحاطته جميع ما اتصفت به ذات الحق بحسب استعداده . وقد صرح بهذا المعنى بقوله : وحصره بعد قوله لتخلله فانظر بنظر الإنصاف كیف عادت مسائل الفن بتوجهنا إلى سيرتها الأولى سيرة الشريعة وسيجيء تحقيقه ويدل على ثبوت صفات المحدثات للحق. قوله تعالى

i.e., established for the Real. Know that interpenetration is an expression for flowing-through, and the meaning of the Real's flowing-through in the servant is the existence of the effect of His Essence and Attributes within the existence of the servant—while the Real remains, in respect of all His Attributes, transcendent above this created realm, such that union (ittiḥād) in every respect is false according to them. So when the Real lowered Himself to the station of the servant, He established for Himself what belongs to the specific properties of His servant. Thus He said: "I was sick," "I was hungry"—we know thereby that the sick and hungry one is not the form of the servant, but rather the spirit qualified by the Attributes of God Most High, manifest in the form of the servant through the sensible, witnessed frame. So in reality He did not establish the attributes of originated things for Himself, but rather for the effect/trace of Himself—alerting us to the fact that this effect is obligatorily to be venerated, for it is the shadow of God Most High, and God Most High magnifies His shadow just as He magnifies Himself. So He said nothing except in veneration of His servants: whoever feeds [the hungry servant] has fed the Real; whoever satisfies him has satisfied the Real—along the lines of "whoever honors a scholar has honored Me." This is specific to the human being and not to others, because the perfection of the Real's manifestation is in him, not in others; therefore He does not establish for Himself the attributes of other originated things. And the meaning of the servant's flowing-through in the Real is his encompassing everything with which the Essence of the Real is described, according to his preparedness (istiʿdād). He has made explicit this meaning in his saying: "and his encompassing," following his saying "because of his interpenetration." So observe, with an eye of fairness, how the questions of this discipline return, by our attending to it, to their original way—the way of the Sacred Law. Its verification will come. And it indicates the establishment of the attributes of originated things for the Real—the saying of God Most High