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Mashrabaمشربة

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الحكم العطائية

←Read ¶265 in the text

265 · 227 words · shading: how many commentators stop on each word

اِنْ كَانَتْ عَيْنُ الْقَلْبِ تَنْظُرُ أَنَّ اللَّهَ وَاحِدٌ فِى مِنَّتِهِ فَالشَّرِيعَةُ تَقْتَضِى أَنَّهُ لَابُدَّ مِنْ شُكْرِ خَلِيقَتِهِ وَاِنَّ النَّاسَ فِى ذَلِكَ عَلَى ثَلَاثَةِ أَقْسَامٍ غَافِلٌ مُنْهَمِكٌ فِى غَفْلَتِهِ قَوِيَتْ دَائِرَةُ حِسِّهِ وَانْطَمَسَتْ حَضْرَةُ قُدْسِهِ فَنَظَرَ الْاِحْسَانَ مِنَ الْمَخْلُوقِينَ وَلَمْ يَشْهَدْهُ مِنْ رَبِّ الْعَالَمِينَ أَمَّا اعْتِقَادًا فَشِرْكُهُ جَلِىٌّ وَأَمَّا اسْتِنَادًا فَشِرْكُهُ خَفِىٌّ وَصَاحِبُ حَقِيقَةٍ غَابَ عَنِ الْخَلْقِ بِشُهُودِ الْمَلِكِ الْحَقِّ وَفَنِىَ عَنِ الْاَسْبَابِ بِشُهُودِ مُسَبِّبِ الْاَسْبَابِ فَهُوَ عَبْدٌ مُوَاجَهٌ بِالْحَقِيقَةِ ظَاهِرٌ عَلَيْهِ سَنَاهَا سَالِكٌ لِلطَّرِيقَةِ قَدِ اسْتَوْلَى عَلَى مَدَاهَا غَيْرَ أَنَّهُ غَرِيقُ الْاَنْوَارِ وَمَطْمُوسُ الْآثَارِ قَدْ غَلَبَ سُكْرُهُ عَلَى صَحْوِهِ وَجَمْعُهُ عَلَى فَرْقِهِ وَفَنَاؤُهُ عَلَى بَقَائِهِ وَغَيْبَتُهُ عَلَى حُضُورِهِ وَأَكْمَلُ مِنْهُ عَبْدٌ شَرِبَ فَازْدَادَ صَحْوًا وَغَابَ فَازْدَادَ حُضُورًا فَلَا جَمْعُهُ يَحْجُبُهُ عَنْ فَرْقِهِ وَلَا فَرْقُهُ يَحْجُبُهُ عَنْ جَمْعِهِ وَلَا فَنَاؤُهُ يَصُدُّهُ عَنْ بَقَائِهِ وَلَا بَقَاؤُهُ يَصُدُّهُ عَنْ فَنَائِهِ يُعْطِى كُلَّ ذِى قِسْطٍ قِسْطَهُ وَيُوَفِّى كُلَّ ذِى حَقٍّ حَقَّهُ وَقَدْ قَالَ أَبُو بَكْرٍ الصِّدِّيقُ رَضِىَ اللَّهُ تَعَالَى عَنْهُ لِعَائِشَةَ رَضِىَ اللَّهُ عَنْهَا لَمَّا نَزَلَتْ بَرَاءَتُهَا مِنَ الْاِفْكِ عَلَى لِسَانِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَاعَائِشَةُ اشْكُرِى رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَقَالَتْ وَاللَّهِ لَا أَشْكُرُ اِلَّا اللَّهَ دَلَّهَا أَبُو بَكْرٍ رَضِىَ اللَّهُ تَعَالَى عَنْهُ عَلَى الْمَقَامِ الْاَكْمَلِ مَقَامِ الْبَقَاءِ الْمُقْتَضِى لِاِثْبَاتِ الْآثَارِ وَقَدْ قَالَ اللَّهُ تَعَالَى أَنِ اشْكُرْلِى وَلِوَالِدَيْكَ وَقَالَ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَا يَشْكُرُ اللَّهَ مَنْ لَا يَشْكُرُ النَّاسَ وَكَانَتْ هِىَ فِى ذَلِكَ الْوَقْتِ مُصْطَلَمَةً عَنْ شَاهِدِهَا غَائِبَةً عَنِ الْآثَارِ فَلَمْ تَشْهَدْ اِلَّا الْوَاحِدَ الْقَهَّارَ

Even if the eye of the heart sees that God is One in His gracious gift, the Sacred Law requires that thanks also be given to His creatures. In this, people are of three kinds. The first is the heedless one, sunk in his heedlessness. The circle of his senses has grown strong and the presence of his holiness has been blotted out. He sees beneficence as coming from created beings and does not witness it as coming from the Lord of the worlds. If he holds this as a belief, his associating of others with God (shirk) is manifest. If it is a matter of leaning on them, his associating is hidden. The second is the possessor of reality. He has become absent from creation through witnessing the King, the Real, and has passed away from the means through witnessing the Causer of means. He is a servant brought face to face with reality, its radiance shining upon him, a wayfarer on the Path who has mastered its whole extent. Yet he is drowned in lights, and the traces are effaced from him. His intoxication has overcome his sobriety, his gathering his separation, his passing-away his subsistence, and his absence his presence. More perfect than he is a servant who drank and grew only more sober, who became absent and grew only more present. His gathering does not veil him from his separation, nor does his separation veil him from his gathering. His passing-away does not turn him from his subsistence, nor does his subsistence turn him from his passing-away. He gives every one who has a share his share, and renders in full to every one who has a right his right. Abū Bakr al-Ṣiddīq (may God Most High be pleased with him) spoke to ʿĀʾisha (may God be pleased with her) when her exoneration from the slander was revealed on the tongue of the Messenger of God (God bless him and grant him peace). He said: "ʿĀʾisha, thank the Messenger of God (God bless him and grant him peace)!" She said: "By God, I will thank none but God." Abū Bakr (may God Most High be pleased with him) was pointing her to the more perfect station: the station of subsistence, which requires the affirmation of the traces. God Most High has said: "Give thanks to Me and to your parents" (Q 31:14), and he (God bless him and grant him peace) said: "Whoever does not thank people does not thank God." At that moment, however, she was taken out of what was present to her [her shāhid] and absent from the traces, so she witnessed none but the One, the All-Overpowering.

On the whole passage · 1 of 1

Ibn ʿAbbād

اذا أوصل الحق تعالى اليك نعمة على يد انسان سواء كانت دينية أو دنيوية فعليك فى ذلك وظيفتان احداهما أن تشهد انفراد الله تعالى بذلك فلا ترى النعمة الا منه وحده … هذا هو بيان أحوال الناس بالنسبة الى مشاهدة التوحيد ورؤية الوسائط والعبيد فبدأ بذكر عامة الناس وهم الغافلون المنهمكون فى غفلتهم أصحاب الظواهر والرسوم الذين قويت دائرة حسهم فقيدتهم ووقفوا معها وانطمست حضرة قدسهم فابعدتهم ولم يحلوا بها … هذا هو حال الخاصة من أرباب الحقائق وهم الذين غابوا عن الخلق بشهود الملك الحق فلم يقع لهم شعور بهم ولا التفات اليهم وفنوا عن الاسباب برؤية مسبب الاسباب فلم يروا لها فعلا ولا جعلا … هذا هو حال خاصة الخاصة الذين حازوا رتب الاكملية وهم قوم شربوا كؤس التوحيد فازداد صحوهم وغابوا عن الاغيار فازداد حضورهم قد ملكوا الاحوال وتمكنوا فى مقامات الرجال فلم يغلبهم محو عن طى ولم يحجبهم شئ عن شئ … هذا مثال هذين القسمين وقد أشبع المؤلف رحمه الله تعالى الكلام فيه والمعنى فى ذلك بين لاحاجة بنا الى مزيد تنبيه الى قوله وكانت هى فى ذلك الوقت مصطلمة أى منقطعة عن شاهدها وهو حكم بشريتها مستوفاة عن احساسها بالكلية

When God (exalted is He) conveys a blessing to you at the hand of a human being, whether that blessing be religious or worldly, two duties (*waẓīfatān*) fall upon you in that regard. The first is that you witness God's being alone (*infirād*) in bestowing it, so that you see the blessing as coming from none but Him alone … This is the exposition of people's states (*aḥwāl*) with respect to the witnessing (*mushāhada*) of divine unity (*tawḥīd*) and the seeing of intermediaries (*wasāʾiṭ*) and servants. He begins by mentioning the common run of people (*ʿāmma*). They are the heedless, sunk in their heedlessness, the people of outward forms and conventions (*al-ẓawāhir wa-l-rusūm*), whose circle of sense perception (*dāʾirat al-ḥiss*) grew strong, so that it bound them and they halted at it, and whose presence of holiness (*ḥaḍrat al-quds*) was effaced, so that it put them far off and they did not alight within it … This is the state of the elect (*khāṣṣa*) among the masters of realities (*arbāb al-ḥaqāʾiq*). They are those who became absent from creation through witnessing the King, the Real, so that no awareness of creatures came upon them and they paid them no regard. They passed away (*fanū*) from secondary causes (*asbāb*) through seeing the Causer of causes, so that they saw in those causes neither any act nor any power of making … This is the state of the elect of the elect (*khāṣṣat al-khāṣṣa*), who have attained the ranks of the most perfect. They are a folk who drank the cups of divine unity, and their sobriety (*ṣaḥw*) increased; they became absent from all that is other (*al-aghyār*), and their presence (*ḥuḍūr*) increased. They have gained mastery over the states and become firmly established (*tamakkanū*) in the stations (*maqāmāt*) of the men [of God], so that no effacement (*maḥw*) overcomes them to the exclusion of folding-up (*ṭayy*), and nothing veils them from anything else … This is an illustration of these two categories. The author (may God exalted have mercy on him) has treated it at full length, and its meaning is plain, so we have no need of further comment, up to his words: "And she at that time was uprooted (*muṣṭalama*)": that is, cut off from her witness, which is the governing condition of her human nature (*bashariyya*), and wholly drawn out of her sense perception

The opening of his commentary only; the whole of it runs over pdf 215–218 (printed p. 211–213) of the print: follow the link to the page images.

Ibn ʿAbbād · pdf 215–218 (printed p. 211–213)

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.