The Ringstone of the Wisdom of Truth in the Word of Isaac

1. ¶ 1⋯
   فِدَاءُthe ransomنَبِيٍّof a prophetذَبْحٌis the slaughterذِبْحٍof a sacrificial victimلِقُرْبَانٍfor an offeringوَأَيْنَand how far / whereثَواجُthe bleatingالكَبْشِof the ramمِنْfromنُوسِthe voice, stirringإِنْسَانِof a human beingوَعَظَّمَهُand He made it mightyاللَّهُGodالعَظِيمُthe Mightyعِنَايَةًout of solicitudeبِناfor usأَوْorبِهِfor himلَاnotأَدْرِI do knowمِنْbyأَيِّwhichمِيزَانِscale, measureوَلَاand noشَكَّdoubtأَنَّthatالبُدْنَthe sacrificial camelsأَعْظَمُgreaterقِيمَةًin valueوَقَدْand yetنَزَلَتْthey fell belowعَنْbeneath, short ofذَبْحِthe slaughterكَبْشٍof a ramلِقُرْبَانِfor an offeringفَيَاso ohلَيْتَwould thatشَعْرِيmy knowing (I knew)كَيْفَhowنَابَstood in forبِذَاتِهِby its very selfشُخَيْصُthe slight little formكُبَيْشٍof a little ramعَنْin place ofخَلِيفَةِthe vicegerentرَحْمَانِof the All-Mercifulأَلَمْdid ... notتَدْرِyou knowأَنَّthatالأَمْرَthe matter, affairفِيهِin itمُرَتَّبٌis ordered by rankوَفَاءٌfull measureلِإِرْبَاحٍfor gainsوَنَقْصٌand shortfallلِخُسْرَانِfor loss؟

   The ransom of a prophet is the slaughter of a victim for an offering; yet how far is the bleating of the ram from the [voice and stirring] of a human being! And God, the Mighty, made it mighty [cf. Q 37:107, 'a mighty sacrifice'], out of solicitude for us or for him; I do not know by which scale. There is no doubt that sacrificial camels are greater in value, yet they fall below the slaughter of a ram for an offering. Would that I knew how, by its very self, the slight little form of a little ram could stand in for the vicegerent of the All-Merciful! Do you not know that the matter in it is ordered [by rank]: full measure for gains, and shortfall for loss?

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2. ¶ 2⋯
   فَلَاso there is noخَلْقَcreature, created thingأَعْلَىhigher, more exaltedمِنْthanجُمَادٍthe inanimate, mineralوَبَعْدَهُand after itنَبَاتٌthe plant (kingdom)عَلَىaccording toقَدْرٍa measureيَكُونُit exists, comes to beوَأَوْزَانِand weightsوَذُوand the possessor ofالحَسِّsense-perception (the animal)بَعْدَafterالنَّبْتِthe plantوَالكُلُّand all of themعَارِفٌknowing, a knowerبِخَلَّاقِهِtheir Creatorكَشْفاًby unveilingوَإِيضَاحِand the clarity ofبرهانِa demonstrative proofوَأَمَّاbut as forالمُسَمَّىthe one calledآدَمًاAdam (the human)فَمُقَيَّدٌis fettered, restrictedبِعَقْلٍby intellectوَفِكْرٍand reflective thoughtأَوْorقِلَادَةِthe collar ofإِيْمَانِfaithبِذَاthis (view)قَالَsaid, heldسَهْلٌSahl (al-Tustarī)وَالمُحَقِّقُand the realizerمِثْلُنَاis like usلِأَنَّاbecause weوَإِيَّاهُمْand theyبِمَنْزِلِin the station ofإِحْسَانِiḥsān, excellenceفَمَنْso whoeverشَهِدَhas witnessedالأَمْرَthe matter, the affairالَّذِيwhichقَدْindeed (perfective)شَهِدْتُهُI have witnessed itيَقُولُsays, holdsبِقَوْلِيmy saying, as I sayفِيinخَفَاءٍsecret, concealmentوَإِعْلَانِand public declarationوَلَاand do notتَلْتَفِتْpay heed toقَوْلًاa sayingيُخَالِفُthat contradictsقَوْلَنَاour sayingوَلَاand do notتَبْذُرِsowالسَّمْـرَاbrown wheat (seed)فِيinأَرْضِthe land ofعُمْيَانِthe blindهُمْthey areالصُّمُّthe deafوَالبُكْمُand the dumbالَّذِينَwhomأَتَىbrought (mentioned)بِهِمْthemلِأَسْمَاعِنَاto our hearingالمَعْصُومُthe protected one (Prophet)فِيinنَصِّthe text ofقُرْآنٍa Qurʾān, recitation

   For there is no creature higher than the inanimate [mineral], and after it the plant, which exists according to a measure and weights; and the possessor of sense-perception [the animal] comes after the plant. And all of them know their Creator by unveiling and by the clarity of a proof. But as for the one called Adam, he is fettered by intellect and reflective thought, or by the collar of faith. Sahl said this, and the one who realizes [the truth] is like us, for we and they abide in the station of iḥsān [worshipping God as though seeing Him]. So whoever has witnessed the matter that I have witnessed says what I say, in secret and in the open. So pay no heed to any saying that opposes our saying, and do not sow brown wheat in the land of the blind. They are the deaf and the dumb whom the one protected [from error, the Prophet] brought to our hearing in the text of a Qurʾān [cf. Q 2:18, 2:171: 'deaf, dumb, blind'].

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3. ¶ 3⋯
   اعْلَمْknowأَيَّدَنَاmay He strengthen usاللَّهُGodوَإِيَّاكَand youأَنْthatإِبْرَاهِيمَAbrahamالخَلِيلَthe Intimate Friendقَالَsaidلِابْنِهِto his son:«إِنِّىٓindeed Iأَرَىٰseeفِىinٱلْمَنَامِsleep (dream)أَنِّىٓthat Iأَذْبَحُكَam sacrificing you»وَالمَنَامُand sleepحَضْرَةُpresence ofالخَيَالِimaginationفَلَمْyet did notيُعَبِّرْهَاinterpret it.وَكَانَand it wasكَبْشٌa ramظَهَرَbecame manifestفِيinصُورَةِform ofابْنِson ofإِبْرَاهِيمَAbrahamفِيinالْمَنَامِsleep (dream)فَصَدَّقَbut took as trueإِبْرَاهِيمُAbrahamالرُّؤْيَاthe vision،فَفَدَاهُso He ransomed himرَبُّهُhis Lordمِنْfromوَهْمِimagination / estimation ofإِبْرَاهِيمَAbrahamبِالذَّبْحِwith the sacrificeالعَظِيمِtremendousالَّذِيwhichهُوَitتَعْبِيرُinterpretation ofرُؤْيَاهُhis visionعِندَwith, in the view ofاللَّهِGodوَهُوَwhile heلَاnotيَشْعُرُwas aware.فَالتَّجَلِّيso the self-disclosureالصُّورِيُّformal, in formsفِيinحَضْرَةِpresence ofالخَيَالِimaginationمُحْتَاجٌin needإِلَىofعِلْمٍa knowledgeآخَرَanotherبِهِthrough whichيُدْرَكُis perceivedمَاwhatأَرَادَintendedاللَّهُGodبِتِلْكَby thatالصُّورَةِform.

   Quotes the Quran 37:102 · text of the quotation verified against Tanzil

   Know—may God strengthen us and you—that Abraham the Intimate Friend said to his son: "I see in sleep that I am sacrificing you" [Q 37:102]. Sleep is the presence of imagination, yet he did not interpret it. It was a ram that had become manifest in the form of Abraham's son in sleep, but Abraham took the vision as literally true. So his Lord ransomed him from Abraham's imagination (wahm) with the tremendous sacrifice, which is the interpretation of his vision with God, while he [Abraham] was not aware [of it]. Thus the formal self-disclosure in the presence of imagination is in need of another knowledge through which is perceived what God intended by that form.

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4. ¶ 4⋯
   أَلَاdo... notتَرَىyou seeكَيْفَhowقَالَsaidرَسُولُthe Messengerاللَّهِof Godصَلَّىmay [God] blessاللَّهُGodعَلَيْهِhimوَسَلَّمَand grant [him] peaceلِأَبِيto AbūبَكْرٍBakrفِيregardingتَعْبِيرِهِhis interpretationالرُّؤْيَاthe dream-vision:«أَصَبْتَyou hit uponبَعْضًاpart [of it]وَأَخْطَأْتَand you missedبَعْضًاpart»فَسَأَلَهُthen he asked himأَبُوAbūبَكْرٍBakrأَنْtoيُعَرِّفَهُmake known to himمَاwhatأَصَابَhe hit uponفِيهِin itوَمَاand whatأَخْطَأَhe missedفَلَمْbut did notيَفْعَلْdo [so].وَقَالَand saidاللَّهُGodتَعَالَىexalted is Heلِإِبْرَاهِيمَto Abrahamعَلَيْهِupon himالسَّلاَمُpeaceحِينَwhenنَادَاهُHe called him:«أَنthatيَـٰٓإِبْرَٰهِيمُO Abrahamقَدْindeedصَدَّقْتَyou confirmed as trueٱلرُّءْيَآthe visionۚ»وَمَاand notقَالَdid He sayلَهُto himصَدَقْتَyou spoke trulyفِيinالرُّؤْيَاthe visionإِنَّهُthat it [is]ابْنُكَyour son:لِأَنَّهُbecause heمَاdid notعَبَرَهَاinterpret it،بَلْratherأَخَذَhe tookبِظَاهِرِby the outward [sense]مَاof whatرَأَىhe saw،وَالرُّؤْيَاwhereas the visionتَطْلُبُdemandsالتَّعْبِيرَinterpretation.وَلِذَٰلِكَand for that reasonقَالَsaidالعَزِيزُthe ʿAzīz (Egypt's ruler):«إِنifكُنتُمْyou areلِلرُّءْيَاthe visionتَعْبُرُونَyou interpret».وَمَعْنَىand the meaningالتَّعْبِيرِof interpretation:الجَوَازُcrossing overمِنْfromصُورَةِthe formمَاof whatرَآهُhe sawإِلَىtoأَمْرٍa matterآخَرَanother.فَكَانَتِso wereالبَقَرُthe cowsسِنِينَyearsفِيinالمَحْلِdroughtوَالخِصْبِand fertility.

   Quotes the Quran 37:104–105 · text of the quotation verified against Tanzil

   Quotes the Quran 12:43 · text of the quotation verified against Tanzil

   Do you not see how the Messenger of God (God bless him and grant him peace) said to Abū Bakr regarding his interpretation of the dream-vision, "You hit upon part [of it] and you missed part"? Then Abū Bakr asked him to make known to him what he had hit upon in it and what he had missed, but he did not do so. And God (exalted is He) said to Abraham (peace be upon him) when He called out to him: "O Abraham, you have confirmed the vision as true" [Q 37:104–105]. He did not say to him, "You spoke truly in the vision [in holding] that it is your son," because he did not interpret it; rather, he took the outward [sense] of what he saw, whereas the vision demands interpretation. That is why the ʿAzīz said: "if you are able to interpret the vision" [Q 12:43]. The meaning of interpretation (taʿbīr) is crossing over from the form of what one has seen to another matter. Thus the cows were years of drought and of fertility.

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5. ¶ 5⋯

   فَلَوْ صَدَقَ فِي الرُّؤْيَا لَذَبَحَ ابْنَهُ، وَإِنَّمَا صَدَّقَ الرُّؤْيَا فِي أَنَّ ذَٰلِكَ عَيْنُ وَلَدِهِ. وَمَا كَانَ عِندَ اللَّهِ إِلَّا الذِّبْحُ العَظِيمُ فِي صُورَةِ وَلَدِهِ، فَفَدَاهُ لِمَا وَقَعَ فِي ذِهْنِ إِبْرَاهِيمَ عَلَيْهِ السَّلَامُ مَا هُوَ فِدَاءٌ فِي نَفْسِ الأَمْرِ عِندَ اللَّهِ. فَصَوَّرَ الحِسُّ الذِّبْحَ، وَصَوَّرَ الخَيَالُ ابْنَ إِبْرَاهِيمَ عَلَيْهِ السَّلَامُ. فَلَوْ رَأَى الكَبْشَ فِي الخَيَالِ لَعَبَّرَهُ بِابْنِهِ أَوْ بِأَمْرٍ آخَرَ. ثُمَّ قَالَ: «إِنَّ هَـٰذَا لَهُوَ ٱلْبَلَـٰٓؤُا۟ ٱلْمُبِينُ» أَيْ الاِخْتِبَارُ المُبِينُ، أَيْ الظَّاهِرُ. يَعْنِي الٱخْتِبَارُ فِي العِلْمِ: هَلْ يَعْلَمُ مَا يَقْتَضِيهِ مَوْطِنُ الرُّؤْيَا مِنَ التَّعْبِيرِ أَمْ لَا؟

   Quotes the Quran 37:106 · text of the quotation verified against Tanzil

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6. ¶ 6⋯

   لِأَنَّهُ يَعْلَمُ أَنَّ مَوْطِنَ الخَيَالِ يَطْلُبُ التَّعْبِيرَ، فَغَفَلَ فَمَا وَفَّى المَوْطِنَ حَقَّهُ، وَصَدَّقَ الرُّؤْيَا لِهَذَا السَّبَبِ. كَمَا فَعَلَ بَقِيُّ بْنُ مَخْلَدٍ الإِمَامُ صَاحِبُ المُسْنَدِ، سَمِعَ فِي الخَبَرِ الَّذِي ثَبَتَ عِنْدَهُ أَنَّهُ عَلَيْهِ السَّلَامُ قَالَ: «مَنْ رَآنِي فِي النَّوْمِ فَقَدْ رَآنِي فِي اليَقَظَةِ، فَإِنَّ الشَّيْطَانَ لَا يَتَمَثَّلُ عَلَى صُورَتِي». فَرَآهُ بَقِيُّ بْنُ مَخْلَدٍ وَسَقَاهُ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فِي هَذِهِ الرُّؤْيَا لَبَنًا، فَصَدَّقَ بَقِيُّ بْنُ مَخْلَدٍ رُؤْيَاهُ، فَاسْتَقَاءَ فَقَاءَ لَبَنًا. وَلَوْ عَبَّرَ رُؤْيَاهُ لَكَانَ ذَٰلِكَ اللَّبَنُ عِلْمًا. فَحَرَمَهُ اللَّهُ عِلْمًا كَثِيرًا عَلَى قَدْرِ مَا شَرِبَ.

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7. ¶ 7⋯

   أَلَا تَرَى رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أُتِيَ فِي المَنَامِ بِقَدَحِ لَبَنٍ قَالَ: «فَشَرِبْتُهُ حَتَّى خَرَجَ الرِّيُّ مِنْ أَظَافِرِي، ثُمَّ أَعْطَيْتُ فَضْلِي عُمَرَ». قِيلَ: مَا أَوَّلْتَهُ يَا رَسُولَ اللَّهِ؟ قَالَ العِلْمُ: وَمَا تَرَكَهُ لَبَنًا عَلَى صُورَةِ مَا رَآهُ لِعِلْمِهِ بِمَوْطِنِ الرُّؤْيَا وَمَا تَقْتَضِي مِنَ التَّعْبِيرِ. وَقَدْ عَلِمَ أَنَّ صُورَةَ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ الَّتِي شَاهَدَهَا الحِسُّ أَنَّهَا فِي المَدِينَةِ مَدْفُونَةٌ، وَأَنَّ صُورَةَ رُوحِهِ وَلَطِيفَتِهِ مَا شَاهَدَهَا أَحَدٌ مِنْ أَحَدٍ وَلَا مِنْ نَفْسِهِ.

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8. ¶ 8⋯

   كُلُّ رُوحٍ بِهَذِهِ المَثَابَةِ فَيَتَجَسَّدُ لَهُ رُوحُ النَّبِيِّ فِي المَنَامِ بِصُورَةِ جَسَدِهِ كَمَا مَاتَ عَلَيْهِ لَا يَخْرِمُ مِنْهُ شَيْءٌ. فَهُوَ مُحَمَّدٌ عَلَيْهِ السَّلَامُ المَرْئِيُّ مِنْ حَيْثُ رُوحُهُ فِي صُورَةٍ جَسَدِيَّةٍ تُشْبِهُ المَدْفُونَةَ لَا يُمْكِنُ لِشَيْطَانٍ أَنْ يَتَصَوَّرَ بِصُورَةِ جَسَدِهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عِصْمَةً مِنَ اللَّهِ فِي حَقِّ الرَّائِي.

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9. ¶ 9⋯

   وَلِهَذَا مَنْ رَآهُ بِهَذِهِ الصُّورَةِ يَأْخُذُ عَنْهُ جَمِيعَ مَا يَأْمُرُهُ بِهِ أَوْ يَنْهَاهُ أَوْ يُخْبِرُهُ، كَمَا كَانَ يَأْخُذُ عَنْهُ فِي الحَيَاةِ الدُّنْيَا مِنَ الأَحْكَامِ عَلَى حَسَبِ مَا يَكُونُ مِنْهُ اللَّفْظُ الدَّالُّ عَلَيْهِ مِنْ نَصٍّ أَوْ ظَاهِرٍ أَوْ مُجْمَلٍ أَوْ مَا كَانَ. فَإِنْ أَعْطَاهُ شَيْئًا فَإِنَّ ذَٰلِكَ الشَّيْءَ هُوَ الَّذِي يَدْخُلُهُ التَّعْبِيرُ. فَإِنْ خَرَجَ فِي الحِسِّ كَمَا كَانَ فِي الخَيَالِ فَتِلْكَ رُؤْيَا لَا تَعْبِيرَ لَهَا. وَبِهَذَا القَدْرِ وَعَلَيْهِ اعْتَمَدَ إِبْرَاهِيمُ الخَلِيلُ عَلَيْهِ السَّلَامُ وَبَقِيُّ بْنُ مَخْلَدٍ.

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10. ¶ 10⋯

    وَلَمَّا كَانَ لِلرُّؤْيَا هَذَانِ الوَجْهَانِ، وَعَلَّمَنَا اللَّهُ: فِيمَا فَعَلَ بِإِبْرَاهِيمَ وَمَا قَالَ لَهُ: الأَدَبَ لِمَا يُعْطِيهِ مَقَامُ النُّبُوَّةِ، عَلِمْنَا فِي رُؤْيَتِنَا الحَقَّ تَعَالَى فِي صُورَةٍ يَرُدُّهَا الدَّلِيلُ العَقْلِيُّ أَنْ نَعْبُرَ تِلْكَ الصُّورَةَ بِالحَقِّ المَشْرُوعِ إِمَّا فِي حَقِّ حَالِ الرَّائِي أَوِ المَكَانِ الَّذِي رَآهُ فِيهِ أَوْ هُمَا مَعًا. فَإِنْ لَمْ يُرِدْهَا الدَّلِيلُ العَقْلِيُّ أَبْقَيْنَاهَا عَلَى مَا رَأَيْنَاهَا كَمَا نَرَى الحَقَّ فِي الآخِرَةِ سَوَاءٌ. فَلِلْوَاحِدِ الرَّحْمَنِ فِي كُلِّ مَوْطِنٍ مِنَ الصُّوْرِ مَا يَخْفَىٰ وَمَا هُوَ ظَاهِرٌ فَإِنْ قُلْتَ هَذَا الحَقُّ قَدْ تَكُ صَادِقًا وَإِنْ قُلْتَ أَمْرٌ آخَرُ أَنْتَ عَابِرٌ

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11. ¶ 11⋯

    وَمَا حُكْمُهُ فِي مَوْطِنٍ دُونَ مَوْطِنٍ وَلَكِنَّهُ بِالحَقِّ لِلْخَلْقِ سَافِرُ إِذَا مَا تَجَلَّى لِلْعُيُونِ تَرُدُّهُ عُقُولٌ بِبُرْهَانٍ عَلَيْهِ تُثَابِرُ وَيُقْبَلُ فِي مَجْلَى العُقُولِ وَفِي الَّذِي يُسَمَّى خَيَالًا وَالصَّحِيحُ النَّوَاظِرُ يَقُولُ أَبُو يَزِيدَ فِي هَذَا المَقَامِ: لَوْ أَنَّ العَرْشَ وَمَا حَوَاهُ مَائَةَ أَلْفِ أَلْفِ مَرَّةٍ فِي زَاوِيَةٍ مِنْ زَوَايَا قَلْبِ العَارِفِ مَا أَحَسَّ بِهَا. وَهَذَا وُسْعُ أَبِي يَزِيدَ فِي عَالَمِ الأَجْسَامِ. بَلْ أَقُولُ: لَوْ أَنَّ مَا لَا يَتَنَاهَى وُجُودُهُ يَقْدِرُ اِنْتِهَاءُ وُجُودِهِ مَعَ العَيْنِ المُوجِدَةِ لَهُ فِي زَاوِيَةٍ مِنْ زَوَايَا قَلْبِ العَارِفِ مَا أَحَسَّ بِذَلِكَ فِي عِلْمِهِ.

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12. ¶ 12⋯

    فَإِنَّهُ قَدْ ثَبَتَ أَنَّ القَلْبَ وَسِعَ الحَقَّ، وَمَعَ ذَلِكَ مَا اتَّصَفَ بِالرِّيِّ، فَلَوِ امْتَلَأَ ارْتَوَى. وَقَدْ قَالَ ذَلِكَ أَبُو يَزِيدَ. وَلَقَدْ نَبَّهْنَا عَلَى هَذَا المَقَامِ بِقَوْلِنَا: يَا خَالِقَ الأَشْيَاءِ فِي نَفْسِهِ أَنْتَ لِمَا تَخْلُقُهُ جَامِعُ تَخْلُقُ مَا لَا يَنْتَهِي كَوْنُهُ فِيكَ فَأَنْتَ الضَّيِّقُ الوَاسِعُ لَوْ أَنَّ مَا قَدْ خَلَقَ اللَّهُ مَا لَاحَ بِقَلْبِي فَجْرُهُ السَّاطِعُ مِنْ وَسِعَ الحَقَّ فَمَا ضَاقَ عَنْ خَلْقٍ، فَكَيْفَ الأَمْرُ يَا سَامِعُ؟ بِالوَهْمِ يَخْلُقُ كُلُّ إِنْسَانٍ فِي قُوَّةِ خَيَالِهِ مَا لَا وُجُودَ لَهُ إِلَّا فِيهَا، وَهَذَا هُوَ الأَمْرُ العَامُّ.

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13. ¶ 13⋯

    وَالعَارِفُ يَخْلُقُ بِالهِمَّةِ مَا يَكُونُ لَهُ وُجُودٌ مِنْ خَارِجِ مَحَلِّ الهِمَّةِ، وَلَكِنْ لَا تَزَالُ الهِمَّةُ تَحْفَظُهُ. وَلَا يَئُودُهَا حِفْظُهُ، أَي حِفْظُ مَا خَلَقَتْهُ. فَمَتَى طَرَأَ عَلَى العَارِفِ غَفْلَةٌ عَنْ حِفْظِ مَا خَلَقَ، عُدِمَ ذَلِكَ المَخْلُوقُ، إِلَّا أَنْ يَكُونَ العَارِفُ قَدْ ضَبَطَ جَمِيعَ الحَضَرَاتِ، وَهُوَ لَا يَغْفُلُ مُطْلَقًا، بَلْ لَا بُدَّ لَهُ مِنْ حَضْرَةٍ يَشْهَدُهَا. فَإِذَا خَلَقَ العَارِفُ بِهِمَّتِهِ مَا خَلَقَ وَلَهُ هَذِهِ الإِحَاطَةُ، ظَهَرَ ذَلِكَ الخَلْقُ بِصُورَتِهِ فِي كُلِّ حَضْرَةٍ، وَصَارَتِ الصُّوَرُ تَحْفَظُ بَعْضُهَا بَعْضًا.

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14. ¶ 14⋯

    فَإِذَا غَفَلَ العَارِفُ عَنْ حَضْرَةٍ مَا أَوْ عَنْ حَضَرَاتٍ، وَهُوَ شَاهِدُ حَضْرَةٍ مَا مِنَ الحَضَرَاتِ، حَافِظٌ لِمَا فِيهَا مِنْ صُورَةِ خَلْقِهِ، انْحَفَظَتْ جَمِيعُ الصُّوَرِ بِحِفْظِهِ تِلْكَ الصُّورَةَ الوَاحِدَةَ فِي الحَضْرَةِ الَّتِي مَا غَفَلَ عَنْهَا، لِأَنَّ الغَفْلَةَ مَا تَعُمُّ قَطُّ لَا فِي العُمُومِ وَلَا فِي الخُصُوصِ. وَقَدْ أَوْضَحْتُ هُنَا سِرًّا لَمْ يَزَلْ أَهْلُ اللَّهِ يَغَارُونَ عَلَى مِثْلِ هَذَا أَنْ يَظْهَرَ، لِمَا فِيهِ مِنْ رَدِّ دَعْوَاهُمْ أَنَّهُمْ الحَقُّ، فَإِنَّ الحَقَّ لَا يَغْفُلُ وَالعَبْدُ لَا بُدَّ لَهُ أَنْ يَغْفُلَ عَنْ شَيْءٍ دُونَ شَيْءٍ.

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15. ¶ 15⋯

    فَمِنْ حَيْثُ الحِفْظُ لِمَا خُلِقَ لَهُ أَنْ يَقُولَ «أَنَا الحَقُّ»، وَلَكِنَّ مَا حِفْظُهُ لَهَا لَيْسَ حِفْظَ الحَقِّ: وَقَدْ بَيَّنَّا الفَرْقَ. وَمِنْ حَيْثُ مَا غَفَلَ عَنْ صُورَةٍ مَا وَحَضْرَتِهَا، فَقَدْ تَمَيَّزَ العَبْدُ مِنَ الحَقِّ. وَلَا بُدَّ أَنْ يَتَمَيَّزَ مَعَ بَقَاءِ الحِفْظِ لِجَمِيعِ الصُّوَرِ بِحِفْظِهِ صُورَةً وَاحِدَةً مِنْهَا فِي الحَضْرَةِ الَّتِي مَا غَفَلَ عَنْهَا. فَهَذَا حِفْظٌ بِالتَّضَمُّنِ، وَحِفْظُ الحَقِّ مَا خَلَقَ لَيْسَ كَذَلِكَ، بَلْ حِفْظُهُ لِكُلِّ صُورَةٍ عَلَى التَّعْيِينِ. وَهَذِهِ مَسْأَلَةٌ أُخْبِرْتُ أَنَّهُ مَا سَطَرَهَا أَحَدٌ فِي كِتَابٍ لَا أَنَا وَلَا غَيْرِي إِلَّا فِي هَذَا الكِتَابِ: فَهِيَ يَتِيمَةُ الوَقْتِ فَرِيدَتُهُ.

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16. ¶ 16⋯

    فَإِيَّاكَ أَنْ تَغْفُلُ عَنْهَا، فَإِنَّ تِلْكَ الحَضْرَةَ الَّتِي تُبْقِي لَكَ الحُضُورَ فِيهَا مَعَ الصُّورَةِ، مَثَلُهَا مَثَلُ الكِتَابِ الَّذِي قَالَ اللَّهُ فِيهِ: «مَّا فَرَّطْنَا فِى ٱلْكِتَـٰبِ مِن شَىْءٍ»، فَهُوَ الجَامِعُ لِلْوَاقِعِ وَغَيْرِ الوَاقِعِ. وَلَا يَعْرِفُ مَا قُلْنَاهُ إِلَّا مَنْ كَانَ قُرْآنًا فِي نَفْسِهِ، فَإِنَّ المُتَّقِيَ اللَّهَ «يَجْعَلْ لَهُ فُرْقَانًا»، وَهُوَ مِثْلُ مَا ذَكَرْنَاهُ فِي هَذِهِ المَسْأَلَةِ فِيمَا يَتَمَيَّزُ بِهِ العَبْدُ مِنَ الرَّبِّ. وَهَذَا الفُرْقَانُ أَرْفَعُ فُرْقَانٍ. فَوَقْتًا يَكُونُ العَبْدُ رَبًّا بِلَا شَكٍّ وَوَقْتًا يَكُونُ العَبْدُ عَبْدًا بِلَا إِفْكِ فَإِنْ كَانَ عَبْدًا كَانَ بِالحَقِّ وَاسِعًا وَإِنْ كَانَ رَبًّا كَانَ فِي عِيشَةٍ ضَنْكِ

    Quotes the Quran 6:38 · text of the quotation verified against Tanzil

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17. ¶ 17⋯

    فَمِنْ كَوْنِهِ عَبْدًا يَرَى عَيْنَ نَفْسِهِ وَتَتَّسِعُ الآمَالُ مِنْهُ بِلَا شَكِّ وَمِنْ كَوْنِهِ رَبًّا يَرَى الخَلْقَ كُلَّهُ يُطَالِبُهُ مِنْ حَضْرَةِ المُلْكِ والمِلْكِ وَيَعْجَزُ عَمَّا طَالَبُوهُ بِذَاتِهِ لِذَا تَرَ بَعْضَ العَارِفِينَ بِهِ يَبْكِي فَكُنْ عَبْدَ رَبٍّ لَا تَكُنْ رَبَّ عَبْدِهِ فَتَذْهَبَ بِالتَّعْلِيقِ فِي النَّارِ وَالسَّبْكِ.

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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.