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Mashrabaمشربة

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One passage at a time. Each column is a commentator; each row gathers the comments on the same words, so readings and emphases can be compared.

الحكم العطائية

←Read ¶250 in the text

250 · 70 words · shading: how many commentators stop on each word

دَلَّ بِوُجُودِ آثَارِهِ عَلَى وُجُودِ أَسْمَائِهِ وَبِوُجُودِ أَسْمَائِهِ عَلَى ثُبُوتِ أَوْصَافِهِ وَبِثُبُوتِ أَوْصَافِهِ عَلَى وُجُودِ ذَاتِهِ اِذْ مُحَالٌ أَنْ يَقُومَ الْوَصْفُ بِنَفْسِهِ فَأَرْبَابُ الْجَذْبِ يُكْشَفُ لَهُمْ عَنْ كَمَالِ ذَاتِهِ ثُمَّ يَرُدُّهُمْ اِلَى شُهُودِ صِفَاتِهِ ثُمَّ يُرْجِعُهُمْ اِلَى التَّعَلُّقِ بِأَسْمَائِهِ ثُمَّ يَرُدُّهُمْ اِلَى شُهُودِ آثَارِهِ وَالسَّالِكُونَ عَلَى عَكْسِ هَذَا فَنِهَايَةُ السَّالِكِينَ بِدَايَةُ الْمَجْذُوبِينَ وَبِدَايَةُ السَّالِكِينَ نِهَايَةُ الْمَجْذُوبِينَ لَكِنْ لَا بِمَعْنًى وَاحِدٍ فَرُبَّمَا الْتَقَيَا فِى الطَّرِيقِ هَذَا فِى تَرَقِّيهِ وَهَذَا فِى تَدَلِّيهِ

By the existence of His traces He pointed to the existence of His Names; by the existence of His Names, to the established reality of His Attributes; and by the established reality of His Attributes, to the existence of His Essence, since an attribute cannot subsist by itself. For the people of attraction, the perfection of His Essence is unveiled to them first. He then turns them back to the witnessing of His Attributes, then returns them to attachment to His Names, then turns them back to the witnessing of His traces. With the wayfarers it is the reverse. The end of the wayfarers is the beginning of the attracted, and the beginning of the wayfarers is the end of the attracted, but not in the same sense. The two may meet on the path, the one in his ascent and the other in his descent.

On the whole passage · 1 of 1

Ibn ʿAbbād

عباد الله المخصوصون بالقرب منه والوصول اليه ينقسمون الى قسمين سالكين ومجذوبين فشأن السالكين الاستدلال بالاشياء عليه وهم الذين يقولون مارأينا شيأ الا ورأينا الله بعده وشأن المجذوبين الاستدلال به على الاشياء وهم الذين يقولون مارأينا شيأ الا رأينا الله قبله

The servants of God who are singled out for nearness (*qurb*) to Him and arrival (*wuṣūl*) at Him are divided into two groups: wayfarers (*sālikūn*) and those who are drawn (*majdhūbūn*). The way of the wayfarers is to infer Him from things (*istidlāl*), and they are the ones who say, "We have never seen a thing without seeing God after it." The way of those who are drawn is to infer things from Him, and they are the ones who say, "We have never seen a thing without seeing God before it."

The opening of his commentary only; the whole of it runs over pdf 205–206 (printed p. 201) of the print: follow the link to the page images.

Ibn ʿAbbād · pdf 205–206 (printed p. 201)

Ibn ʿAbbād's Arabic: the opening of his commentary on each passage, transcribed from the page images of the Cairo 1319/1901 print and read twice (each comment links to the page where his commentary on that passage begins; the rest of it is on the following pages, not transcribed). English translations of the commentaries and of the passage are AI (Claude) and marked. Differences are computed by comparing the words each commentator quotes with our working text; they may reflect a different manuscript reading, a paraphrase, or an alignment error. About this text.