The Ringstone of the Wisdom of Ecstatic Love in the Word of Abraham

1. ¶ 1⋯
   إِنَّمَاonlyسُمِّيَhe was namedخَلِيلًاintimate friend (khalīl)لِتَخَلُّلِهِbecause of his permeatingوَحَصْرِهِand his encompassingجَمِيعَallمَاthat whichاتَّصَفَتْis qualifiedبِهِwith itالذَّاتُthe Essenceالإِلَهِيَّةُdivine.قَالَsaidالشَّاعِرُthe poet:وَتَخَلَّلَتَand you permeatedمَسْلَكَpathway, channelالرُّوحِof the spiritمِنِّيof me, within meوَبِهِand by thisسُمِّيَwas namedالخَلِيلُthe intimate friendخَلِيلًاkhalīl, intimate friendكَمَاjust asيَتَخَلَّلُpermeatesاللَّوْنُthe colorالمُتَلَوَّنَthe colored thing،فَيُلَوِّنُso that [the accident] isالعَرَضَthe accidentبِحَيْثُwherever, such thatجَوْهَرُهُits substanceمَاnotهُوَit (the relation)كَالْمَكَانِlike the placeوَالمُتَمَكَّنِand the thing placed،أَوْorلِتَخَلُّلِbecause of the permeatingالحَقِّof the Realوُجُودَthe existenceصُورَةِof the formإِبْرَاهِيمَof Abraham.وَكُلُّand everyحُكْمٍjudgment, rulingيَصِحُّis validمِنْof, amongذَٰلِكَthese [explanations]،فَإِنَّfor indeedلِكُلِّfor everyحُكْمٍjudgmentمَوْطِنًاa domain, proper placeيَظْهَرُit becomes manifestبِهِin itلَاnotيَتَعَدَّاهُit exceeds it.أَ[interrogative] doلَاnotتَرَىyou seeالحَقَّthe Realيَظْهَرُbecomes manifestبِصِفَاتِwith the attributesالمُحْدَثَاتِof temporally originated things،وَأَخْبَرَand He informedبِذَٰلِكَof thatعَنْaboutنَفْسِهِHimself،وَبِصِفَاتِand with attributesالنَّقْصِof deficiencyوَبِصِفَاتِand with attributesالذَّمِّof blame؟أَلَاdo ... notتَرَىyou seeالمَخْلُوقَthe creatureيَظْهَرُbecomes manifestبِصِفَاتِwith the attributesالحَقِّof the Realمِنْfromأُولِهَاthe first of themإِلَىtoآخِرِهَاthe last of themوَكُلُّهَاand all of themحَقٌّa right, rightfully dueلَهُto it (the creature)كَمَاjust asهِيَtheyصِفَاتُthe attributesالمُحْدَثَاتِof temporally originated thingsحَقٌّa right, rightfully dueلِلْحَقِّto the Real.

   He was named 'Intimate Friend' (khalīl) only because he permeated (takhallul) and encompassed all the attributes with which the divine Essence is qualified. The poet said: 'You have permeated the pathway of the spirit within me, / and by this the intimate friend (khalīl) was named khalīl.' [It is] as color permeates the colored thing, so that the accident is wherever its substance is, not as place and what occupies a place. Or [he was so named] because the Real permeated the existence of the form of Abraham. Each of these judgments is valid, for every judgment has a domain in which it becomes manifest and which it does not exceed. Do you not see that the Real becomes manifest with the attributes of temporally originated things, and has informed [us] of this about Himself, and [even] with attributes of deficiency and attributes of blame? Do you not see that the creature becomes manifest with the attributes of the Real, from the first of them to the last, and all of them belong to it by right (ḥaqq), just as the attributes of temporally originated things belong by right (ḥaqq) to the Real?

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2. ¶ 2⋯
   «ٱلْحَمْدُpraiseلِلَّهِbelongs to God»:فَرَجَعَتْso [they] returnإِلَيْهِto Himعَوَاقِبُoutcomes, final resultsالثَّنَاءِof laudationمِنْfromكُلِّeveryحَامِدٍpraiserوَمَحْمُودٍand praised one.«وَإِلَيْهِand to Himيُرْجَعُis returnedٱلْأَمْرُthe affair, the matterكُلُّهُۥall of it, whole»فَعَمَّso it encompassesمَاwhatذُمَّis blamedوَحُمِدَand is praised،وَمَاand there is notثَمَّthereإِلَّاexcept, butمَحْمُودٌpraisedأَوْorمَذْمُومٌblamed.اعْلَمْknowأَنَّهُthat (it is the case)مَاnot (negation)تَخَلَّلَpermeatesشَيْئٌa thing (agent)شَيْئًاa thing (object)إِلَّاwithout, except thatكَانَit isمَحْمُولًاcarried, containedفِيهِwithin it.فَالْمُتَخَلِّلُso the permeating one-اسْمُnoun (participle)فَاعِلٍof the agent (active)-مَحْجُوبٌveiledبِالْمُتَخَلَّلِby the permeated one-اسْمُnoun (participle)مَفْعُولٍof the patient (passive).فَاسْمُso the participleالمَفْعُولِpassive (of patient)هُوَit isالظَّاهِرُthe manifest،وَاسْمُand the participleالفَاعِلِactive (of agent)هُوَit isالبَاطِنُthe nonmanifestالمَسْتُورُthe concealed.وَهُوَand it (the permeating)غِذَاءٌnourishmentلَهُfor it (the permeated)كَالْمَاءِlike waterيَتَخَلَّلُpermeatesالصُّوفَةَthe wool, fleeceفَتَرْبُوso it swellsبِهِby itوَتَتَّسِعُand expands.فَإِنْso ifكَانَisالحَقُّthe Realهُوَ(He) isالظَّاهِرُthe manifestفَالْخَلْقُthen creationمَسْتُورٌconcealedفِيهِwithin Him،فَيَكُونُso [creation] will beالخَلْقُcreationجَمِيعَallأَسْمَاءِnames ofالحَقِّthe RealسَمْعَهُHis hearingوَبَصَرَهُand His sightوَجَمِيعَand allنِسَبِهِHis relationsوَإِدْرَاكَاتِهِand His perceptions.

   Quotes the Quran 1:2 · text of the quotation verified against Tanzil

   Quotes the Quran 11:123 · text of the quotation verified against Tanzil

   "Praise belongs to God" [Q 1:2]: so the outcomes of laudation, from every praiser and every praised, return to Him. "And to Him the whole affair is returned" [Q 11:123]: so it encompasses what is blamed and what is praised, and there is nothing there but what is praised or what is blamed. Know that nothing permeates a thing without being carried within it. So the permeating (mutakhallil, the active participle) is veiled by the permeated (mutakhallal, the passive participle). The passive participle is the manifest, and the active participle is the nonmanifest, the concealed. And it [the permeating] is nourishment for it [the permeated], like water permeating wool, so that [the wool] swells by it and expands. So if the Real is the manifest, then creation is concealed within Him, and creation will be all the names of the Real, His hearing and His sight, and all His relations and His perceptions.

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3. ¶ 3⋯
   وَإِنْand ifكَانَis (the case that)الخَلْقُcreationهُوَit (is)الظَّاهِرُthe manifestفَالحَقُّthen the Realمَسْتُورٌveiled, concealedبَاطِنٌnonmanifest, hiddenفِيهِwithin it (creation)،فَالْحَقُّso the Realسَمْعُthe hearing ofالخَلْقِcreationوَبَصَرُهُand its sightوَيَدُهُand its handوَرِجْلُهُand its footوَجَمِيعُand all ofقُوَاهُits facultiesكَمَاjust asوَرَدَhas come, is transmittedفِيinالْخَبَرِthe report (hadith)الصَّحِيحِsound, authentic.ثُمَّmoreover, thenإِنَّindeed (emphatic)الذَّاتَthe Essenceلَوْif (counterfactual)تَعَرَّتْwere stripped, divestedعَنْofهَذِهِtheseالنِّسَبِrelationsلَمْnot (past)تَكُنْit would beإِلٰهًاa god.وَهَذِهِand theseالنِّسَبُrelationsأَحْدَثَتْهَاbrought them aboutأَعْيَانُنَاour entities:فَنَحْنُso weجَعَلْنَاهُmade Himبِمَأْلُوهِيَّتِناby our being divinity's objectsإِلٰهًاa god،فَلَاso notيُعْرَفُHe is knownحَتَّىuntilنُعْرَفَwe are known.قَالَsaidعَلَيْهِupon himالسَّلاَمُpeace:«مَنwhoeverعَرَفَknowsنَفْسَهُhimself, his soulعَرَفَknowsرَبَّهُhis Lord»وَهُوَand heأَعْلَمُmost knowingالخَلْقِof creationبِاللَّهِconcerning God.

   And if creation is the manifest, then the Real is veiled [and] nonmanifest within it; so the Real is the hearing of creation, its sight, its hand, its foot, and all its faculties, as has come in the sound report [ḥadīth]. Moreover, were the Essence stripped of these relations, It would not be a god. And these relations, our entities brought them about: so we, through our being objects of divinity [maʾlūhiyya], have made Him a god. Thus He is not known until we are known. He—upon him be peace—said: "Whoever knows himself knows his Lord" [ḥadīth]; and he is the most knowing of creation concerning God.

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4. ¶ 4⋯
   فَإِنَّfor indeedبَعْضَsomeالحُكَمَاءِof the sages (philosophers)وَأَبَاand Abū (father of)حَامِدٍḤāmid (al-Ghazālī)ادَّعَوْاclaimedإِنَّهُthat He / oneيَعْرِفُis known / knowsاللَّهَGodمِنْfrom / withoutغَيْرِwithout (lit. other than)نَظَرٍreflection, rational considerationفِيupon, inالعَالَمِthe cosmosوَهَذَاand thisغَلَطٌan error.نَعَمْyes, grantedتُعْرَفُis knownذَاتٌan Essenceقَدِيمَةٌeternalأَزَلِيَّةٌbeginninglessلَاnotيُعْرَفُis knownأَنَّهَاthat itإِلٰهٌa godحَتَّىuntilيُعْرَفَis knownالمَأْلُوهُthe god-ed over (worshipper).فَهُوَso it (the maʾlūh)الدَّلِيلُthe evidence, indicatorعَلَيْهِfor Him, pointing to Him.ثُمَّthenبَعْدَafterهَذَاthisفِيinثَانِيa secondحَالٍstateيُعْطِيكَgives youالكَشْفُunveilingأَنَّthatالحَقَّthe RealنَفْسَهُHimselfكَانَwasعَيْنَthe very self ofالدَّلِيلِthe evidenceعَلَىfor, pointing toنَفْسِهِHimselfوَعَلَىand forأُلُوهَتِهِHis divinity،وَأَنَّand thatالعَالَمَthe cosmosلَيْسَis notإِلَّاexcept, nothing butتَجَلِّيْهِHis self-disclosureفِيinصُورِthe forms ofأَعْيَانِهِمْtheir entitiesالثَّابِتَةِfixedالَّتِيwhich, whoseيَسْتَحِيلُis impossibleوُجُودُهَاtheir existenceبِدُونِهِwithout Him،وَأَنَّهُand that Heيَتَنَوَّعُdiversifiesوَيَتَصَوَّرُand takes on formsبِحَسَبِin accordance withحَقَائِقِthe realities ofهَذِهِtheseالأَعْيَانِentitiesوَأَحْوَالِهَاand their states،وَهَذَاand thisبَعْدَafterالعِلْمِthe knowledgeبِهِof Himمِنَّاon our partأَنَّهُthat Heإِلٰهٌa godلَنَاfor us.

   For some of the sages, and Abū Ḥāmid [al-Ghazālī], claimed that God is known without reflection upon the cosmos, and this is an error. Yes, an eternal, beginningless Essence is known, [but] it is not known that it is a god until that which is god-ed over (al-maʾlūh) is known. So it [the one god-ed over] is the evidence pointing to Him. Then, after this, in a second state, unveiling gives you [to know] that the Real Himself was the very self of the evidence for Himself and for His divinity, and that the cosmos is nothing but His self-disclosure in the forms of their fixed entities, whose existence is impossible without Him, and that He diversifies and takes on forms in accordance with the realities of these entities and their states. And this [comes] after our knowledge of Him that He is a god for us.

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5. ¶ 5⋯

   ثُمَّ يَأْتِي الكَشْفُ الآخَرُ فَيَظْهَرُ لَكَ صُورَنَا فِيهِ، فَيَظْهَرُ بَعْضُنَا لِبَعْضٍ فِي الحَقِّ، فَيَعْرِفُ بَعْضُنَا بَعْضًا، وَيَتَمَيَّزُ بَعْضُنَا عَنْ بَعْضٍ. فَمِنَّا مَن يَعْرِفُ أَنَّ فِي الحَقِّ وَقَعَتْ هَذِهِ المَعْرِفَةُ لَنَا بِنا، وَمِنَّا مَن يَجْهَلُ الحَضْرَةَ الَّتِي وَقَعَتْ فِيهَا هَذِهِ المَعْرِفَةُ بِنا: أَعُوذُ بِاللَّهِ أَنْ أَكُونَ مِنَ الجَاهِلِينَ.

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6. ¶ 6⋯

   وَبِالكَشْفَيْنِ مَعًا مَا يَحْكُمُ عَلَيْنَا إِلَّا بِنا، لَا، بَلْ نَحْنُ نَحْكُمُ عَلَيْنَا بِنا وَلَكِنْ فِيهِ، وَلِذَٰلِكَ قَالَ «فَلِلَّهِ ٱلْحُجَّةُ ٱلْبَـٰلِغَةُ»: يَعْنِي عَلَى المحْجُوبِينَ إِذَا قَالُوا لِلْحَقِّ لِمَ فَعَلْتَ بِنا كَذَا وَكَذَا مِمَّا لَا يُوَافِقُ أَغْرَاضَهُمْ، «فَيَكْشِفُ لَهُمْ عَنْ سَاقٍ»: وَهُوَ الأَمْرُ الَّذِي كَشَفَهُ العَارِفُونَ هُنَا، فَيَرَوْنَ أَنَّ الحَقَّ مَا فَعَلَ بِهِمْ مَا ادَّعَوْهُ أَنَّهُ فِعْلُهُ وَأَنَّ ذَٰلِكَ مِنهُمْ، فَإِنَّهُ مَا عَلَّمَهُمْ إِلَّا عَلَى مَا هُمْ عَلَيْهِ، فَتَنْدَحِضُ حُجَّتُهُمْ وَتَبْقَى الحُجَّةُ لِلَّهِ البَالِغَةُ.

   Quotes the Quran 6:149 · text of the quotation verified against Tanzil

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7. ¶ 7⋯

   فَإِنْ قُلْتَ فَمَا فَائِدَةُ قَوْلِهِ: «فَلَوْ شَآءَ لَهَدَىٰكُمْ أَجْمَعِينَ» قُلْنَا «لَوْ شَآءَ» لَوْ حَرْفُ امْتِنَاعٍ الٱمْتِنَاعِ: فَمَا شَاءَ إِلَّا مَا هُوَ الأَمْرُ عَلَيْهِ. وَلَكِنَّ عَيْنُ المُمْكِنِ قَابِلٌ لِلشَّيْءِ وَنَقِيضِهِ فِي حُكْمِ دَلِيلِ العَقْلِ، وَأَيُّ الحُكْمَيْنِ المَعْقُولَيْنِ وَقَعَ، ذَٰلِكَ هُوَ الَّذِي كَانَ عَلَيْهِ المُمْكِنُ فِي حَالِ ثُبُوتِهِ. وَمَعْنَى «لَهَدَاكُمْ» لَبَيَّنَ لَكُمْ: وَمَا كُلُّ مُمْكِنٍ مِنَ العَالَمِ فَتَحَ اللَّهُ عَيْنَ بَصِيرَتِهِ لِإِدْرَاكِ الأَمْرَ فِي نَفْسِهِ عَلَى مَا هُوَ عَلَيْهِ: فَمِنْهُمْ العَالِمُ وَالجَاهِلُ.

   Quotes the Quran 6:149 · text of the quotation verified against Tanzil

   Quotes the Quran 6:148 · text of the quotation verified against Tanzil

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8. ¶ 8⋯

   فَمَا شَاءَ، فَمَا هَدَاهُمْ أَجْمَعِينَ، وَلَا يَشَاءُ، وَكَذَٰلِكَ «إِن يَشَأْ»: فَهَلْ يَشَاءُ؟ هَذَا مَا لَا يَكُونُ. فَمَشِيئَتُهُ أَحَدِيَّةُ التَّعَلُّقِ وَهِيَ نِسْبَةٌ تَابِعَةٌ لِلْعِلْمِ وَالعِلْمُ نِسْبَةٌ تَابِعَةٌ لِلْمَعْلُومِ وَالمَعْلُومُ أَنتَ وَأَحْوَالُكَ. فَلَيْسَ لِلْعِلْمِ أَثَرٌ فِي المَعْلُومِ، بَلْ لِلْمَعْلُومِ أَثَرٌ فِي العَالَمِ فَيُعْطِيهِ مِنْ نَفْسِهِ مَا هُوَ عَلَيْهِ فِي عَيْنِهِ. وَإِنَّمَا وَرَدَ الْخِطَابُ الإِلٰهِيُّ بِحَسَبِ مَا تَوَاطَأَ عَلَيْهِ المُخَاطَبُونَ وَمَا أَعْطَاهُ النَّظَرُ العَقْلِيُّ، مَا وَرَدَ الْخِطَابُ عَلَى مَا يُعْطِيهِ الكَشْفُ. وَلِذٰلِكَ كَثُرَ المُؤْمِنُونَ وَقَلَّ العَارِفُونَ أَصْحَابُ الكُشُوفِ.

   Quotes the Quran 6:133 · text of the quotation verified against Tanzil

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9. ¶ 9⋯

   «وَمَا مِنَّآ إِلَّا لَهُۥ مَقَامٌ مَّعْلُومٌ»: وَهُوَ مَا كُنتَ بِهِ فِي ثُبُوتِكَ ظَهَرْتَ بِهِ فِي وُجُودِكَ، هَذَا إِن ثَبَتَ أَنَّ لَكَ وُجُودًا. فَإِن ثَبَتَ أَنَّ الوُجُودَ لِلْحَقِّ لَا لَكَ، فَالحُكْمُ لَكَ بِلا شَكٍّ فِي وُجُودِ الحَقِّ. وَإِن ثَبَتَ أَنَّكَ المَوْجُودُ فَالحُكْمُ لَكَ بِلا شَكٍّ. وَإِن كَانَ الحَاكِمُ الحَقُّ، فَلَيْسَ لَهُ إِلَّا إِفَاضَةُ الوُجُودِ عَلَيْكَ وَالحُكْمُ لَكَ عَلَيْكَ. فَلَا تَحْمَدُ إِلَّا نَفْسَكَ وَلَا تَذُمَّ إِلَّا نَفْسَكَ، وَمَا يَبْقَى لِلْحَقِّ إِلَّا حَمْدُ إِفَاضَةِ الوُجُودِ لِأَنَّ ذَٰلِكَ لَهُ لَا لَكَ. فَأَنْتَ غِذَاؤُهُ بِالأَحْكَامِ، وَهُوَ غِذَاؤُكَ بِالْوُجُودِ.

   Quotes the Quran 37:164 · text of the quotation verified against Tanzil

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10. ¶ 10⋯

    فَتَعَيَّنَ عَلَيْهِ مَا تَعَيَّنَ عَلَيْكَ. فَالأَمْرُ مِنهُ إِلَيْكَ وَمِنْكَ إِلَيْهِ. غَيْرَ أَنَّكَ تُسَمَّى مُكَلَّفًا وَمَا كَلَّفَكَ إِلَّا بِمَا قُلتَ لَهُ كَلِّفْنِي بِحَالِكَ وَبِمَا أَنْتَ عَلَيْهِ. وَلَا تُسَمَّىٰ مُكَلَّفًا: اسْمُ مَفْعُولٍ. فَيَحْمَدُنِي وَأَحْمَدُهُ وَيَعْبُدُنِي وَأَعْبُدُهُ فَفِي حَالٍ أُقَرِّبُهُ وَفِي الأَعْيَانِ أَجْحَدُهُ فَيَعْرِفُنِي وَأُنْكِرُهُ وَأَعْرِفُهُ فَأَشْهَدُهُ فَإِنِّى بِالْغِنَى وَأَنَا أُسَاعِدُهُ وَأُسْعِدُهُ؟ لِذَاكَ الحَقُّ أَوْجَدَنِي فَأَعْلَمُهُ فَأُوجِدُهُ بِذَا جَاءَ الحَدِيثُ لَنَا وَحُقِّقَ فِي مَقْصِدُهُ وَلَمَّا كَانَ لِلْخَلِيلِ هَذِهِ المَرْتَبَةُ الَّتِي بِهَا سُمِّيَ خَلِيلًا لِذَٰلِكَ سُنَّ القِرَى، وَجَعَلَهُ ابْنُ مَسَرَّةَ مَعَ مِيكَائِيلَ لِلْأَرْزَاقِ، وَبِالأَرْزَاقِ يَكُونُ تَغَذِّي المَرْزُوقِينَ.

    Synthesis of the readings · 5 agree · 4 differ✦AI
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11. ¶ 11⋯

    فَإِذَا تَخَلَّلَ الرِّزْقُ ذَاتَ المَرْزُوقِ بِحَيْثُ لَا يَبْقَى فِيهِ شَيْءٌ إِلَّا تَخَلَّلَهُ، فَإِنَّ الغِذَاءَ يَسْرِي فِي جَمِيعِ أَجْزَاءِ المُتَغَذِّي كُلِّهَا وَمَا هُنَالِكَ أَجْزَاءٌ فَلَا بُدَّ أَنْ يَتَخَلَّلَ جَمِيعَ المَقَامَاتِ الإِلٰهِيَّةِ المُعَبَّرِ عَنْهَا بِالأَسْمَاءِ فَتَظْهَرُ بِهَا ذَاتُهُ جَلَّ وَعَلَا. فَنَحْنُ لَهُ كَمَا ثَبَتَتْ أَدِلَّتُنَا وَنَحْنُ لَنَا وَلَيْسَ لَهُ سِوَى كَوْنِي فَنَحْنُ لَهُ كَنَحْنُ بِنَا فَلِي وَجْهَانِ هُوَ وَأَنَا وَلَيْسَ لَهُ أَنَا بِأَنَا وَلَكِنْ فِي مَظْهَرُهُ فَنَحْنُ لَهُ كَمِثْلِ إِنَّا وَاللَّهُ يَقُولُ ٱلحَقُّ وَهُوَ يَهْدِي السَّبِيلَ.

    Synthesis of the readings · 6 agree · 4 differ✦AI
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Translations, word glosses and term notes are AI-generated (Claude) and marked as such; no published translation is reproduced.Word analysis is automatic (CAMeL Tools), guided by the text's vowelling. How this text was established.