The commentators side by side

﴿وبالكشفين معا ما يحكم علينا إلَّا بن ، بل نحن نحكم علينا بنا ، ولكن فيه ، فلذلك قال : " فَلِلَّه ِ الْحُجَّةُ الْبالِغَةُ " يعني على المحجوبين إذ قالوا للحقّ : لم فعلت بنا كذا وكذا ممّا لا يوافق أغراضهم ، فيكش ف لهم الحق عن ساق ، وهو الأمر الذي كشفه العارفون هنا ، فيرون أنّ الحق ما فعل لهم ما ادّعوه أنّه فعله ، وأنّ ذلك منهم ، فإنّه ما علمهم إلَّا ما هم عليه ، فتدحض « 5 » حجّتهم ، وتبقى الحجة لله البالغة﴾

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

قال العبد : إنّ الحاكم علينا نحن على الكشفين معا ، لأنّا على الكشفين معا إمّا تجلّ وحق متعيّن بمقتضيات أعياننا الثابتة ، أو صور أعيان ظهرنا في مرآة الوجود الحق بمقتضيات أعياننا وخصوصياتنا كذلك ، فإذن لم يحكم الحق علينا في كلّ ما حكم علينا ، دنيا وآخرة ، روحا وجسما ، ظاهرا وباطنا ، شقاوة وسعادة ، إلَّا بموجب ما اقتضت خصوصياتنا واستعداداتنا غير المجعولة ، الذاتية ، وقابليّات مظهرياتنا التي استدعت من الحق أن يحكم علينا بما نستأهله ونستحقّه . والله العليم ، الحكيم ، العدل ، الحكم لا يحكم على كل محكوم عليه بكل حكم حكم عليه إلَّا بموجب علمه بالمحكوم عليه ، وبالحكم الذي يطلبه ويقتضيه بحقيقته وعلمه به على ما هو عليه وبحسبه وبموجب استعداده ، ولا ينسب إلى الحق ما يتوهّمه أهل الجهل أنّ الله قدّر وحكم على الخلائق ، أو كتب عليهم بما ليس فيهم وهو ظلم محض إن يقدّر على أحد ويحكم عليه قبل وجوده في الأزل بأفعال وأحوال وآثار ليست فيهم ومنهم ، ثم إذا صدرت منهم في الدنيا بموجب ما قدّر وكتب عليهم ، طالبهم بذلك في الآخرة ، وعاقبهم ، وأخذهم بها ، وعذّبهم . تعالى الله عمّا يقول الظالمون الجاهلون علوّا كبير ، بل الله يحكم علينا بمقتضيات استعداداتنا وبموجب خصوص قابليّات صور معلوميّاتنا له أزلا ، فلم يحكم علينا إلَّا لما منه أو حكمنا أن يحكم علينا بذلك ، فما حكم علينا إلَّا بحكمنا ونحن صور نسب علمه وشئونه وأحواله الذاتية النفسية ، بل نحن حكمنا علينا بالحق وفيه ،فافهم . قال رضي الله عنه

, so they see that the Real did not do to them what they claimed He did, but that it was from them, for He only gave them knowledge of what they themselves were upon. Thus their argument collapses, and the conclusive argument remains for God.] The servant says: What judges against us—we ourselves judge against us according to both unveilings together, for according to both unveilings together we are either a self-disclosure (tajallī) and a Reality determined (mutaʿayyin) by the requisites of our fixed entities (aʿyān thābita), or we are forms of our entities manifested in the mirror of the true Being by the requisites of our entities and our particularities likewise. Therefore the Real judges against us in everything He judges—this world and the next, spirit and body, manifest and nonmanifest, wretchedness and felicity—only according to what our particularities and our uncreated, essential preparednesses (istiʿdādāt) required, and according to the receptivities of our loci of manifestation, which called upon the Real to judge against us with what we deserve and merit. God is the All-Knowing, the Wise, the Just, the Judge who does not judge any judged one with any judgment except according to His knowledge of the one judged, and according to the judgment that is sought and required by his reality, and His knowledge of him as he is in himself, and according to him and according to his preparedness. One must not attribute to the Real what the people of ignorance imagine—that God decreed and judged against creatures, or wrote upon them, what is not in them—for that would be pure injustice: that He decree against someone and judge him before his existence in eternity-without-beginning with acts, states, and traces that are not in him and not from him, then, when these issue from him in this world according to what was decreed and written upon him, He should hold him accountable for that in the hereafter, punish him, seize him for it, and torment him. God is exalted far above what the ignorant wrongdoers say, exalted greatly. Rather, God judges against us according to the requisites of our preparednesses and according to the specific receptivities of the forms of our objects of His knowledge in eternity-without-beginning, so He judged against us only by what is from us, or [say rather] we judged that He should judge against us thus. He judged against us only by our own judgment, for we are forms of the relations (nisab) of His knowledge, His affairs, and His essential, psychic states; rather, we judged against ourselves by the Real and in Him. So understand. He, may God be pleased with him, said:]

﴿وبالكشفين معا ما يحكم علينا إلا بنا ، لا بل نحن نحكم علينا بنا ، ولكن فيه﴾

الحق أن لا يحكم علينا إلا بما فينا من أحوال أعياننا ، بل الحاكم والمحكوم عليه واحد كما مر. فنحن نحكم على أعياننا الظاهرة بما فيها من حيث هي باطنة ثابتة بالتعين العلمي ، في الوجود الحق المطلق "" من حاشية تعليقات بالى أفندي

The truth is that judgment is passed on us only by what is within us of the states of our entities; rather, the one who judges and the one judged are one, as was mentioned. So we judge our manifest entities by what is within them insofar as they are nonmanifest, fixed through cognitive determination (al-taʿayyun al-ʿilmī), within the Absolute Real Existence. "" From the marginal notes/commentary of Bālī Afandī

﴿وبالكشفين معا ما يحكم علينا إلا بنا﴾

أي الكشف الأول يعطى أن الموجود هو الحق لا غير، وهو الظاهر في مرايا الأعيان والخلق في العدم،والكشف الثاني يعطى أن الموجود هو الخلق الظاهر في مرآة وجود الحق والحق في غيبه. والكشف الجامع بينهما معا - وهو مقام الكمال المحمدي، صلى الله عليه وسلم، شهود الحق في عين الخلق والخلق في عين الحق جمعا من غير احتجاب بأحدهما عن الآخر - يعطى أن ما يحكم الحق علينا بحكم من الأحكام إلا بسبب اقتضاء أعيننا ذلك الحكم

That is, the first disclosure gives that the Existent is the Real alone, nothing else, and He is the One appearing in the mirrors of the entities, while creation is in nonexistence. The second disclosure gives that the Existent is creation appearing in the mirror of the existence of the Real, while the Real is in His unseen. The disclosure that gathers between the two together—which is the station of Muhammadan perfection, peace and blessings upon him, the witnessing of the Real within the very essence of creation and creation within the very essence of the Real, gathered together without being veiled by either from the other—gives that the Real decrees nothing over us as a decree except because our entities require that decree.

﴿وبالكشفين معا ما يحكم علينا إلا بنا ، لا - بل نحن نحكم علينا بنا ولكن فيه﴾

فإنّ الأول هو المعطي للجمعيّة بأنّه هو الدليل على نفسه ، وعلى الوهيّته . والثاني هو الذي يعطي أن التفرقة التي بها تمتاز الأعيان عين تلك الجمعيّة ، فإنّ الجمعية الحاصلة منها هو الجمعية بين التفرقة والجمع . لله الحجة البالغة ( ولذلك ) - أي لما أنّ الحكم الذي علينا إنّما هو بنا -

For the first gives the comprehensive unity (jamʿiyya) in that He is the proof of Himself and of His Godhood (ilāhiyya). The second gives that the differentiation by which the entities (aʿyān) are distinguished is itself that very comprehensive unity, for the comprehensive unity resulting from them is the comprehensive unity between differentiation and gathering. God's is the conclusive argument. (And therefore) — that is, because the ruling decreed upon us is only by us —

﴿ما يحكم علينا إلا بنا﴾

بسبب طلبنا ذلك الحكم منه لكن يظهر ذلك الحكم فينا هذا ناظر إلى الكشف الأول ( لا ) أي لا يحكم الحق بحكم من الأحكام علينا بنا

because of our seeking that judgment from Him, but that judgment appears in us. This looks to the first disclosure (kashf). ("No") — that is, the Real does not judge us with any of the judgments except by us.

﴿ما يحكم علينا الحق إلا بنا﴾

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

تأكيدا لما ذكره، فقال: لا، بل أعياننا يحكم علينا باستعداداتنا. فإن كل عين من الأعيان يطلب من الحق بلسان استعدادها أن يوجدها ويحكم عليها بحسب قابليتها، فهي الحاكمة على الحق أن يحكم عليها بمقتضاها

As a confirmation of what he mentioned, he said: No, rather our entities (aʿyān) judge over us by our preparednesses (istiʿdādāt). For every entity among the entities asks of the Real, by the tongue of its preparedness, that He bring it into existence and judge over it according to its receptivity. So it is the entity that is the judge over the Real, [requiring] that He judge over it according to what it requires.

﴿علينا إلا بنا لا بل نحن نحكم علينا بنا﴾

أما بالكشف الأولى فلا نافية تجليات الوجود الحق المتعينة بمقتضيات أعياننا الثابتة فالحاكم علينا بالوجود وتوابعه هو الحق سبحانه بتلك التجليات . لكن كما تقتضيه أعياننا فلا يحكم علينا إلا بن بل هذا الحكم أيضا مما نطلبه بلسان استعداداتن، فمتى لم نحكم عليه تعالى بإجراء الأحكام علينا ثم يجرها علينا ، فبالحقيقة نحن نحكم علينا بنا. وأما بالكشف الثاني فلا نافية صور أعيان ظهورنا في مرآة الوجود الحق ولا تظهر هذه المرأة إلا كما تقتضيه أعياننا . فهو لا يحكم علينا بالظهور وأحكامه إلا بن. قال الشيخ رضي الله عنه

As for by the first unveiling — the "nay" here negates — the self-disclosures of the true Existence that become determined according to the requirements of our fixed entities; so the One who decrees upon us existence and its accompaniments is the Real, glory be to Him, through those self-disclosures. But since it is as our entities require, nothing is decreed upon us except by us; rather this ruling itself is something we request by the tongue of our preparednesses. So whenever we do not decree concerning Him, Exalted is He, that He should impose the rulings upon us, then He imposes them upon us. So in reality we decree upon ourselves by ourselves. As for by the second unveiling, the "nay" here negates — the forms of our entities' appearance in the mirror of the true Existence; and this mirror only manifests as our entities require. So He does not decree upon us manifestation and its determinations except by us. The Shaykh, may God be pleased with him, said:

﴿علينا إلا بنا﴾

بسبب طلبنا ذلك الحكم منه لكن يظهر ذلك الحكم فين هذا ناظر إلى الكشف الأول . (لا) أي لا يحكم الحق بحكم من الأحكام علينا بنا

— because of our seeking that decree from Him; however, that decree appears within us — this looks to the first disclosure. (Not) that is, the Real does not decree any of the decrees upon us through us

﴿بل نحن نحكم علينا بنا﴾

أي الحاكم علينا بنا نحن ( ولكن ) ذلك الحكم يظهر ( فيه ) أي في مرآة الحق هذا ناظر إلى الكشف الثاني ، فمن جمع بينهما بحيث لا يحجب أحدهما عن الآخر فهو الواصل إلى درجة الكمال في رتب العلم باللَّه .أهـ بالى. "" قال الشيخ رضي الله عنه

that is, we ourselves are the one who judges us by us (but) that judgment appears (in Him), that is, in the mirror of the Real. This looks to the second disclosure. So whoever combines the two such that neither veils him from the other has attained the degree of perfection in the ranks of knowledge of God. End, Bālī. "" The Shaykh, may God be pleased with him, said:

﴿لا، بل نحن نحكم علينا بنا ولكن فيه﴾

أضرب عن قوله

He turns away from his statement:

﴿، لا، بل نحن نحكم علينا بنا و لكن فيه، و لذلك قال «فلله الحجة البالغة»: يعني على المحجوبين إذ قالوا للحق لم فعلت بنا كذا و كذا مما لا يوافق أغراضهم، «فيكشف لهم عن ساق»: و هو الأمر الذي كشفه العارفون هنا، فيرون أن الحق ما فعل بهم ما ادعوه أنه فعله و أن ذلك منهم، فإنه ما علمهم إلا على ما هم عليه، فتدحض حجتهم و تبقى الحجة لله تعالى البالغة. فإن قلت فما فائدة قوله تعالى : … بل نحن﴾

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

نطلب منه بلسان استعداداتنا أن يحكم علينا بهذا الحكم فبالحقيقة نحن

: and that is the matter which the knowers have uncovered here, for they see that the Real did not do to them what they claimed He did, and that it was from them, for He only gave them knowledge according to what they themselves are. So their argument collapses, and the conclusive argument remains for God, Exalted is He. If you should say: what then is the benefit of His saying, Exalted is He: ... no, rather we] request from Him, by the tongue of our preparednesses, that He decree upon us with this ruling. So in reality we

﴿بل نحن نحكم علينا بنا﴾

أي بل الحاكم علينا بنا نحن . (ولكن) ذلك الحكم يظهر ( فيه) أي مرآة الحق هذ ناظر إلى الكشف الثاني. فمن جمع بينهما بحيث لا يحجب أحدهما عن الآخر فهو الواصل إلى درجة الكمال في رتب العلم بالله . (ولذلك) أي ولأجل أن كون الحكم علينا منا لا من الله وإن الله ما فعل بنا إلا ما نحن نفعل بأنفسنا. (قال الله تعالى: "قل فلله الحجة البالغة " [الأنعام: 149 ] بعني على المحجوبين) ، الذين لم ينكشف لهم ما انكشف للعارفين في الدار الدنيا . قال الشيخ رضي الله عنه

— that is, rather, the one who decrees upon us through us is ourselves. (But) that decree appears (within Him) — that is, within the mirror of the Real; this looks to the second disclosure. So whoever combines the two such that neither veils him from the other has attained the degree of perfection in the ranks of knowledge of God. (And for that reason) — that is, because the decree upon us is from us and not from God, and because God has done to us nothing but what we ourselves do — (God Almighty said: "Say: To God belongs the conclusive argument" [al-Anʿām: 149], meaning against those who are veiled), those for whom what was disclosed to the knowers (ʿārifūn) in this worldly abode has not been disclosed. The Shaykh, may God be pleased with him, said:

﴿نحكم علينا بنا﴾

(ولكن) هذا الحكم في هاتين الصورتين لا يكون إل (فيه) أي في الحق ومرآة وجوده المطلق فإنا ما لم تظهر فيه لم نوجد وما لم نوجد لم يجر علينا أحكامنا وأحوالنا. ولذلك قال تعالى

(but) this ruling, in these two forms, only occurs (in Him), i.e., in the Real and the mirror of His absolute existence. For we, as long as we do not appear in Him, do not come into existence, and as long as we do not come into existence, our rulings and states are not imposed upon us. For this reason He, Exalted is He, said

﴿ولكن فيه﴾

أي، في علم الحق. (ولذلك قال تعالى: "فلله الحجة البالغة" يعنى على المحجوبين) الذين لم يكشف لهم حقيقة الأمر على ما هو عليه. قال الشيخ رضي الله عنه

i.e., in the Real's knowledge. (And that is why He, exalted is He, said: "So to God belongs the conclusive argument" meaning against the veiled ones) those for whom the reality of the matter has not been unveiled as it truly is. The Shaykh, may God be pleased with him, said

﴿فلذلك قال : "فَلِلَّه الْحُجَّةُ الْبالِغَةُ " يعنى على المحجوبين . إذا قالوا للحق : لم فعلت بنا كذا وكذا مما لا يوافق أغراضهم﴾

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

فيقول على لسان المالك: " لَقَدْ جِئْناكُمْ بِالْحَقِّ " أي بالذي هو مقتضى أعيانكم والذي سألتموه بلسان استعدادكم ، كقوله :" وما ظَلَمْناهُمْ ولكِنْ كانُوا هُمُ الظَّالِمِينَ ". "" من حاشية تعليقات بالى أفندي : ( ولذلك ) أي ولأجل أن كون الحكم علينا منا لا من الله ، وأن ما فعل الله بنا إلا ما نحن نفعل بأنفسن ( قال تعالى :" فَلِلَّه الْحُجَّةُ الْبالِغَةُ " ) فأمكن عند العقل هداية كل ممكن ، لأن العقل قاصر عن إدراك الشيء على ما هو عليه ، فجاز أن يكون الشيء الواحد ممتنعا في نفسه ، وممكنا عند العقل وأي الحكمين المعقولين من الهداية وعدمها . وقع ذلك الحكم المعقول هو الذي كان عليه الممكن في حال ثبوته فلا يمكن الهداية في استعداد كل أحد فلا يشاء إيمانه ولما حقق الآية على التفسير : شرح تأويلها وتطبيقها على حاصل الكشفين . أهـ بالى "" قال الشيخ رضي الله عنه : ( فكشف بهم عن ساق ) وفي نسخة : فيكشف لهم الحق عن ساق ( وهو ) شدة الأمر الذي اقتضاء أعيانهم على خلاف ما توهموه. وهو

then He says, on the tongue of the Master: "We have indeed brought you the truth," that is, with what is required by your entities (aʿyān) and which you asked for by the tongue of your preparedness (istiʿdād), as in His saying: "We did not wrong them, but it was they who were the wrongdoers." "" From the marginal notes of Bālī Efendi: (Therefore), that is, because the judgment upon us is from us and not from God, and because God has done to us nothing but what we do to ourselves, (He said, exalted is He: "To God belongs the conclusive argument"), so it became possible for the intellect to conceive the guidance of every possible being, because the intellect falls short of grasping a thing as it truly is, so it may be that one and the same thing is impossible in itself yet possible according to the intellect; and whichever of the two intelligible judgments—guidance or its absence—occurs, that occurring judgment is what the possible being was upon in the state of its fixity (thubūt). So guidance cannot occur in the preparedness of everyone, hence He would not will his faith. And when he verified the verse according to the exegesis, he explained its interpretation and its application to the outcome of the two disclosures. End, Bālī. "" The Shaykh, may God be pleased with him, said: (So He disclosed to them from the shin) — in another copy: (so the Real discloses to them from the shin) — (which is) the intensity of the matter that their entities required, contrary to what they had imagined. And it is

﴿قال : " فَلِلَّه ِ الْحُجَّةُ الْبالِغَةُ " [ 6 / 149 ] ، يعني على المحجوبين إذا قالوا للحقّ : « لم فعلت بنا كذا وكذا » ؟ - ما لا يوافق أغراضهم - فيكشف لهم عن ساق﴾

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

أي عمّا يقوم به أمرهم على ساق النظام ، أو عمّا يسوقهم إلى ذلك على طريقة الاشتقاق الكبير - على ما هو المعوّل عليه عند المحقّقين -

, meaning against those who are veiled, when they say to the Real: 'Why did You do such-and-such to us' — things not agreeing with their purposes — 'then He discloses to them the Shin (sāq)'] that is, that by which their affair stands upon the shin of order, or that which drives them toward that by the way of the major derivation (al-ishtiqāq al-kabīr) — according to what is relied upon among the verifiers (muḥaqqiqūn) —

﴿"فلله الحجة"﴾

[الأنعام:149 ]

[Qur'an 6:149]

﴿يعني على المحجوبين﴾

الذين تم تنكشف لهم حقيقة الأمر على ما هو عليه

for whom the reality of the matter, as it truly is, has not yet been unveiled

﴿إذ قالوا للحق: لم فعلت بنا كذا وكذا؟ مما لا يوافق أغراضهم. فيكشف … لهم عن ساق﴾

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

أي، من شدة الأمر يوم القيامة، أو عن أصل الأمر وحقيقته، إذ (ساق) الشئ ما يقوم به الشئ، وهو أصله المقوم إياه. قال الشيخ رضي الله عنه

i.e., due to the intensity of the affair on the Day of Resurrection, or from the root of the matter and its reality, for the "shin" (sāq) of a thing is that by which the thing stands, and it is its sustaining root. The Shaykh, may God be pleased with him, said

﴿إذا قالوا … للحق تعالى لم فعلت بنا كذا وكذا﴾

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وأجريت علينا أعمالا مخصوصة أدتنا إلى هذه الشدائد وذكروا أمور

and impose upon us specific actions that led us to these hardships, and they mention matters

﴿إذا قالوا للحق لم فعلت بنا كذا وكذا مما لا يوافق أغراضهم فيكشف … لهم عن ساق﴾

إشارة إلى قوله تعالى : ("يوم يكشف عن ساق" [القلم: 4۲]. وساق الأمر أصله ونهايته. قال الشيخ رضي الله عنه : (وهو) أي الكشف عن ساق في الآخرة

— an allusion to His saying: "On the day when the shin is uncovered" [al-Qalam: 42]. And the "shin" (sāq) of a matter is its root and its culmination. The Shaykh, may God be pleased with him, said: (and it is) — that is, the uncovering of the shin in the hereafter —

﴿مما لا توافق أغراضهم فيكشف لهم﴾

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

على البناء للمفعول أو الفاعل وإرجاع الضمير إلى الحق

— whether in the passive or active construction, with the pronoun referring back to the Real —

﴿عن ساق﴾

أي عن أمر شديد ساق ، وهو أن ذلك من مقتضيات أعمالهم على خلاف ما توهموه . (وهو) ، أي الساق هو الأمر الذي كشفه العارفون، أي علموه ظاهرة مكشوف (هنا) أي في الدني (فيرون) المحجوبون

i.e., from a serious matter that drove [them] — namely, that it was among the requirements of their own deeds, contrary to what they had imagined. (And it) — i.e., the "shin" — is the matter which the knowers have already uncovered, i.e., known manifestly, uncovered (here) i.e., in this world. (So they see) — the veiled ones

﴿الأمر الذي كشفه العارفون هنا ، فيرون﴾

هناك بالحقيقة رأى العين. قال الشيخ رضي الله عنه

there, in reality, with the eye of direct witnessing. The Shaykh, may God be pleased with him, said:

﴿وهو الأمر الذي كشفه العارفون هنا﴾

أي، في الدنيا

i.e., in this world

﴿وهو الأمر الذي كشفه العارفون هنا﴾

أي في آخر موطن سلوكهم ونهاية قامة قيامتهم ، وبهذا الاعتبار عبّر عنه بالساق

that is, at the final station of their journeying and the culmination of the standing of their resurrection, and by this consideration it is expressed as 'the shin'

﴿الأمر الذي كشفه العارفون هنا﴾

وتحقق به (فيرون) المحجوبون عند كشف الحق لهم عن ساق الأمر

— and realized. (Then they see) — those who were veiled, when the Real discloses to them the uncovering of the shin of the matter —

﴿أن الحق ما فعل بهم ما ادعوه أنه فعله﴾

بل فعلوه بأعيانهم وأنفسهم ( و ) يتحققون

rather they themselves did it by their own entities (aʿyān) and selves. (And) they realize

﴿فيرون أن الحق ما فعل بهم ما ادعوه﴾

أي حال الحجاب

i.e., in the state of the veil

﴿فيرون أنّ الحقّ ما فعل بهم ما ادّعوه : « إنّه فعله » ، وأنّ ذلك منهم فإنّه ما علمهم إلا على ما هم عليه ، فتندحض حجّتهم وتبقى الحجّة البالغة لله﴾

معنى : لو شاء لهديكم أجمعين

the meaning of: 'had He willed, He would have guided you all'

﴿أن الحق ما فعل بهم ما ادعوه﴾

حال الحجاب. (أنه فعله بهم) مما لا يوافق أغراضهم ( يرون أن ذلك) ، أي ما ادعوه أنه فعله بهم منتشیء (منهم) . أي من أعيانهم الثابتة واستعداداتها الغيبية الأزلية وقابليتها الوجودية الأبدية (فإنه) ما فعل بهم إلا كما علمهم

in the state of veiling (that He did it to them) regarding what does not agree with their aims — (they see that that thing) which they claimed He did to them arose (from them) i.e., from their fixed entities and their unseen, eternal preparednesses and their everlasting existential receptivity, (for He) did not do to them except what He taught them

﴿أن الحق ما فعل بهم إلا ما﴾

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

أي الذي( ادعوه) في حال حجابهم (أنه) أي الحق. قال الشيخ رضي الله عنه : (فعله) أي فعل ما ادعوه وهو قولهم : لم فعلت بنا كذا وكذ (و) يرون أن ذلك الفعل الذي أسندوه للحق صدر (منهم) لا من الله. قال الشيخ رضي الله عنه : (فإنه) أي الحق

— that which (they claimed), in their state of veiling, (that He) — that is, the Real — the Shaykh, may God be pleased with him, said: (did it) — that is, did what they claimed, namely their statement: "Why did You do such-and-such to us" — (and) they see that this act which they attributed to the Real actually issued (from them) and not from God. The Shaykh, may God be pleased with him, said: (for He) — that is, the Real —

﴿أنه فعله، وأن ذلك منهم، فإنه ما علمهم إلا على ما هم عليه﴾

أي، من أعيانهم لا غير، فما فعل بهم ما فعل إلا أنفسهم، كما قال تعالى: "وما ظلمهم الله ولكن كانوا أنفسهم يظلمون". ولهذا السر قال إبراهيم ، صلوات الله عليه: "بل فعله كبيرهم". حين قالوا له: "ءأنت فعلت هذه بآلهتنا يا إبراهيم". فقوله عليه السلام، حق في نفس الأمر، لأن الأصنام بلسان حالهم استدعوا من باطنه، عليه السلام، إهلاكهم، لعلمهم بمقام عبوديتهم وضلال عابديهم. وإنما نسب إلى نفسه الكذب - كما جاء في الحديث- لأن الفعل ما صدر من ذلك الصنم ظاهرا، بل ظهر من نفسه، والأنبياء مأمورون بالظواهر، كما قال، عليه السلام: (نحن نحكم بالظاهر، والله يتولى السرائر.)(فتدحض حجتهم). أي، تبطل حجة المحجوبين

i.e., from their entities (aʿyān) alone, not otherwise. So He did not do to them what He did except [through] themselves, just as He, exalted is He, said: "God did not wrong them, but they used to wrong themselves." And it is for this secret that Abraham, God's blessings be upon him, said: "Rather, their chief did it," when they said to him: "Did you do this to our gods, O Abraham?" His statement, peace be upon him, is true in the reality of the matter, for the idols, by the tongue of their state, summoned from his inner being, peace be upon him, their own destruction, due to his knowledge of their station of servitude and the error of their worshippers. He only attributed the lie to himself—as it comes in the hadith—because the act did not proceed manifestly from that idol; rather, it manifested from himself, and the prophets are commanded with respect to outward appearances, just as he, peace be upon him, said: (We judge by the outward, and God takes charge of the inward secrets.) (So their argument collapses). i.e., the argument of the veiled ones is nullified

﴿أن ذلك منهم فإنه ما علمهم إلا على ما هم عليه﴾

في حال ثبوت أعيانهم . قال الشيخ رضي الله عنه

in the state of the fixity of their entities (aʿyān). The Shaykh, may God be pleased with him, said:

﴿ما علمهم إلا على ما هم عليه﴾

في حال ثبوت أعيانهم

in the state of the fixity of their entities

﴿ما علمهم إلا على ما هم عليه﴾

وما فعلهم إلا ما علمه منهم (فتندحض) أي تبطل

— and He did nothing to them except what He knew of them. (So their argument collapses) — that is, becomes void —

﴿فتندحض حجتهم وتبقى الحجة لله البالغة فإن قلت : فما فائدة قوله : " فَلَوْ شاءَ لَهَداكُمْ أَجْمَعِينَ " قلنا لو شاء ، لو حرف امتناع لامتناع ، فما شاء إلا ما هو الأمر عليه﴾

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

معنى السؤال : أن المشيئة الأولى الذاتية التي اقتضت الأعيان اقتضت ضلال الضال وهداية المهتدى ، فكان قولهم : " لَوْ شاءَ الله ما أَشْرَكْنا ولا آباؤُنا " قولا حقا . وقوله تعالى :" فَلَوْ شاءَ لَهَداكُمْ أَجْمَعِينَ . مقرر له . فكيف يقوم جوابا لهم ومعنى الجواب أن لو حرف وضع للملازمة مع امتناع التالي الذي هو وجود الهداية ، فيستلزم عدم مشيئته الذاتية الأقدسية الموجبة لتنوع الاستعدادات ، فما شاء إلا هداية البعض وضلال البعض على ما هو الأمر عليه . وأما قولهم : "لَوْ شاءَ الله ما أَشْرَكْنا " . فهو كقول أمير المؤمنين علي رضي الله عنه ، حين سمع قول الخوارج : لا حكم إلا لله : كلمة حق يراد بها باطل ، فإن المشركين لما سمعوا قول المؤمنين ما شاء الله ، كأن قالوا ذلك تعنتا وإلزاما لا عن عقيدة وعلم وإلا كانوا موحدين . ولذلك قال تعالى في جوابهم : " قُلْ هَلْ عِنْدَكُمْ من عِلْمٍ فَتُخْرِجُوه لَنا إِنْ تَتَّبِعُونَ إِلَّا الظَّنَّ ". وقال تعالى : " ولَوْ شاءَ الله ما أَشْرَكُوا ". "" من حاشية تعليقات بالى أفندي : ( ولو يشاء ) هداية الكل في الماضي والمستقبل ( وكذلك ) أي مثل لو شاء ( أن يشاء ) أي في الاستقبال ولو شاء في السؤال والجواب غايته أن لو شاء ما لم يكن . اهـ بالى ومعنى ( لهداكم ) : لبين لكم أجمعين ما هو الأمر عليه كما بين لبعضكم لاقتضاء استعداده ذلك اهـ بالى . "" قال الشيخ رضي الله عنه

meaning of the question: the first, essential will (al-mashīʾa al-dhātiyya), which required the entities, required the misguidance of the misguided and the guidance of the rightly-guided; so their saying, "Had God willed, we would not have associated partners, nor would our fathers," was a true statement, and His saying, exalted is He, "Had He willed, He would have guided you all," confirms it. So how can it stand as a reply to them? The meaning of the reply is that "had" is a particle set for necessary concomitance together with the impossibility of the apodosis, which is the occurrence of guidance [for all]; so it necessitates the non-occurrence of His essential, most-holy will requiring the diversification of preparednesses (istiʿdādāt); so He willed only the guidance of some and the misguidance of some, in accordance with what the matter actually is. As for their saying, "Had God willed, we would not have associated partners" — it is like the saying of the Commander of the Faithful, ʿAlī, may God be pleased with him, when he heard the saying of the Khawārij, "Judgment belongs to none but God": a true word intended for a false purpose. For when the polytheists heard the believers say "as God willed," it was as if they said that out of contentiousness and to bind [their opponents], not out of belief and knowledge; otherwise they would have been monotheists. That is why God, exalted is He, said in reply to them: "Say: Do you have any knowledge that you can produce for us? You follow nothing but conjecture." And He, exalted is He, said: "Had God willed, they would not have associated partners." "" From the marginal notes of Bālī Efendi: (Had He willed) the guidance of all, in the past and the future, (and likewise) that is, like "had He willed," (that He should will), that is, in the future — and "had He willed," in the question and the answer, amounts only to "had He willed what did not occur." End, Bālī. And the meaning of (He would have guided you) is: He would have made clear to you all what the matter actually is, just as He made it clear to some of you by the requirement of his preparedness for that. End, Bālī. "" The Shaykh, may God be pleased with him, said:

﴿فتندحض حجتهم﴾

أي تبطل حجة المحجوبين على الله تعالى . (وتبقى الحجة الله تعالى البالغة عليهم فإن قلت) : إذا كان عين الممكن قابلا للشيء ونقيضه لكان فائدة قوله : فلو شاء لهداكم أجمعين ظاهره وهي أن ترجيح أحد النقيضين إنما هو بنسبة الحق واختياره . وإن كان نسبتهما إلى عين الممكن واحدة وأما إذا كان عين الممكن تقتضي قبول أحد النقيضين دون الأخر .ولا يمكن أن يتخلف منه مقتضاه. قال الشيخ رضي الله عنه

i.e., the argument of the veiled ones against God, Exalted is He, is invalidated. (And there remains the conclusive argument for God, Exalted is He) against them. (If you should say): if the entity of the possible thing itself were receptive to a thing and its opposite equally, then what would be the benefit of His saying, "Had He willed, He would have guided you all," taken at face value — namely, that the preponderance of one of the two opposites is only by the Real's relation and His choice, if the relation of both to the entity of the possible thing were the same? But if the entity of the possible thing requires the acceptance of one of the two opposites rather than the other, and it is not possible for what it requires to be deflected from it... The Shaykh, may God be pleased with him, said:

﴿حجتهم وتبقى الحجة الله﴾

تعالى (البالغة) على المحجوبین. قال الشيخ رضي الله عنه

, and the conclusive argument of God] — Almighty — (remains) against those who were veiled. The Shaykh, may God be pleased with him, said:

﴿وتبقى الحجة لله تعالى البالغة﴾

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

أي، تبقى الحجة البالغة لله تعالى عليهم. قال الشيخ رضي الله عنه

i.e., the conclusive argument remains for God, exalted is He, against them. The Shaykh, may God be pleased with him, said