Epistles of Junayd: Part 3

رَسَائِلُ الْجُنَيْدِ الْبَغْدَادِيِّ

Rasāʾil al Junayd al Baghdādī

THE EPISTLES OF AL JUNAYD AL BAGHDADI

PART THREE

Nine Treatises and Letters from The Book of the Primordial Covenant to the Closing Short Letters

Editorial Note

SCOPE

Part Three contains The Book of the Primordial Covenant, On Divinity, the major letters to ʿAmr ibn ʿUthmān al-Makkī, Yūsuf ibn al-Ḥusayn al-Rāzī, and Yūsuf ibn Yaḥyā, and four closing short letters. Their sequence and internal headings follow the supplied five-volume division.

TEXTUAL BASIS

The supplied Arabic reading text from the Dār Iqraʾ collection controls this edition. Ali Hassan Abdel-Kader’s edited text and 1962 translation were consulted as an independent control where available, but the present wording and English rendering are new. Titles and transmitted attributions are reported as they stand in the source rather than asserted as new judgments of authorship.

TEXTUAL CONDITION

Vocalization has been completed and regularized, and clear typographical slips have been corrected conservatively. Damaged readings are not silently rewritten. The colophon to On Divinity states that its exemplar was non-Arabic in expression and gravely defective; uncertainty is marked in the English wherever it materially affects the sense. Ellipses and bracketed notices preserve gaps that cannot responsibly be supplied.

TRANSLITERATION

The transliteration is generated from the displayed vocalized Arabic. It uses ā ī ū for long vowels, ḥ ṣ ḍ ṭ ẓ for the corresponding consonants, ʿ for ʿayn, ʾ for hamzah, and kh dh sh gh for the standard digraphs. The definite article normally appears as al without solar-letter assimilation, and case vowels follow the Arabic line.

ENGLISH TRANSLATION

The English is a fresh close translation in modern prose. Technical Sufi terms, formal contrasts, and repeated verbal patterns are retained where they carry the argument. Qurʾanic passages are translated directly and referenced. Bracketed editorial notices identify lacunae, broken syntax, and readings whose uncertainty cannot responsibly be concealed.

REPORTED MATERIAL

Prophetic reports, sayings, visionary accounts, and descriptions of severe ascetic practice are translated as reported material in the source. Their inclusion does not authenticate a chain of transmission or convert a historical report into an instruction.

READING ORDER

Every sense unit follows the same order: one fully vocalized Arabic passage, one transliteration passage, and one English translation passage. Long source paragraphs wrap across physical lines and pages but remain aligned as a single three-part unit.

Contents

ARABIC TITLE

ENGLISH TITLE

SOURCE PAGES

كِتَابُ الْمِيثَاقِ

The Book of the Primordial Covenant

147–152

فِي الْأُلُوهِيَّةِ

On Divinity

153–156

كِتَابُ الْجُنَيْدِ إِلَى عَمْرِو بْنِ عُثْمَانَ الْمَكِّيِّ

Al-Junayd’s Letter to ʿAmr ibn ʿUthmān al-Makkī

157–172

كِتَابُ الْجُنَيْدِ إِلَى يُوسُفَ بْنِ الْحُسَيْنِ الرَّازِيِّ

Al-Junayd’s Letter to Yūsuf ibn al-Ḥusayn al-Rāzī

173–187

رِسَالَةُ أَبِي الْقَاسِمِ الْجُنَيْدِ إِلَى يُوسُفَ بْنِ يَحْيَى

The Epistle of Abū al-Qāsim al-Junayd to Yūsuf ibn Yaḥyā

189–194

رِسَالَةُ أَبِي الْقَاسِمِ الْجُنَيْدِ بْنِ مُحَمَّدٍ إِلَى يَحْيَى بْنِ مُعَاذٍ رَحِمَةُ اللَّهِ عَلَيْهِمَا

The Epistle of Abū al-Qāsim al-Junayd ibn Muḥammad to Yaḥyā ibn Muʿādh—may God have mercy on them both

195

رِسَالَةُ أَبِي الْقَاسِمِ الْجُنَيْدِ إِلَى بَعْضِ إِخْوَانِهِ

The Epistle of Abū al-Qāsim al-Junayd to One of His Brethren

196

وَكَتَبَ الْجُنَيْدُ إِلَى بَعْضِ إِخْوَانِهِ

Al-Junayd Also Wrote to One of His Brethren

197

رِسَالَةٌ لِأَبِي الْقَاسِمِ الْجُنَيْدِ إِلَى بَعْضِ إِخْوَانِهِ

An Epistle of Abū al-Qāsim al-Junayd to One of His Brethren

198–200

Source page numbers follow the supplied collection. All internal chapters appear in place within the text.

Source Text Transliteration and Translation

Vocalized Arabic Transliteration Modern English

كِتَابُ الْمِيثَاقِ

Kitābu al-mīthāqi

The Book of the Primordial Covenant

§ 007 • SOURCE P 147, 149

كِتَابُ الْمِيثَاقِ بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ مِنْ كَلَامِ الْجُنَيْدِ رَحِمَهُ اللَّهُ فِي قَوْله تَعَالَى:

Kitābu al-mīthāqi bismi Allāhi al-raḥmāni al-raḥīmi min kalāmi al-Junaydi raḥimahu Allāhu fī qawlh taʿālā:

The Book of the Primordial Covenant. In the name of God, the All-Merciful, the Compassionate. From the words of al-Junayd—may God have mercy on him—concerning the saying of God Most High:

§ 008

وَإِذْ أَخَذَ رَبُّكَ مِنْ بَنِي آدَمَ مِنْ ظُهُورِهِمْ ذُرِّيَّتَهُمْ وَأَشْهَدَهُمْ عَلَى أَنْفُسِهِمْ أَلَسْتُ بِرَبِّكُمْ قَالُوا بَلَى شَهِدْنَا أَنْ تَقُولُوا يَوْمَ الْقِيامَةِ إِنَّا كُنَّا عَنْ هَذَا غَافِلِينَ

Waʾidh ʾakhadha rabbuka min banī ʾādama min ẓuhūrihim dhurriyyatahum waʾashhadahum ʿalā ʾanfusihim ʾalastu birabbikum qālū balā shahidnā ʾan taqūlū yawma al-qīāmati ʾinnā kunnā ʿan hadhā ghāfilīna

When your Lord took from the children of Adam—from their loins—their descendants, and made them bear witness about themselves: ‘Am I not your Lord?’ They said, ‘Yes indeed; we bear witness.’ This was lest you should say on the Day of Resurrection, ‘We were unaware of this.’

§ 009

[الْأَعْرَافُ: 172].

[Al-ʾaʿrāfu: 172].

[Qurʾan 7:172].

§ 010

الْحَمْدُ لِلَّهِ الَّذِي جَعَلَ مَا أَنْعَمَ عَلَى عِبَادِهِ مِنْ أَنْوَاعِ نِعْمَتِهِ دَلِيلًا هَادِيًا لَهُمْ إِلَى مَعْرِفَتِهِ، بِمَا أَفَادَهُمْ بِهِ مِنَ الْإِفْهَامِ وَالْأَوْهَامِ الَّتِي يَفْهَمُونَ بِهَا رَجَّعَ الْخِطَابِ أَحْمَدُهُ دَائِمًا دِيمُومِيًّا، وَاشْكُرْهُ شُكْرًا قَائِمًا قَيْمُومِيًّا وَأَشْهَدُ أَنْ لَا إِلَٰهَ إِلَّا اللَّهُ الْفَرْدُ الْفَرِيدُ الْأَحَدُ الْوَحِيدُ الصَّمَدُ الْقُدُّوسُ وَأَشْهَدُ أَنَّ مُحَمَّدًا صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ الْكَامِلِ بِالنُّبُوَّةِ وَالتَّامِّ لِلرِّسَالَةِ صَلَّى اللَّهُ عَلَيْهِ وَعَلَى آلِهِ أَجْمَعِينَ. ثُمَّ إِنَّ لِلَّهِ عَزَّ وَجَلَّ صَفْوَةً مِنْ عِبَادِهِ وَخُلَصَاءَ مِنْ خَلْقِهِ، انْتَخَبَهُمْ لِلْوِلَايَةِ وَاسْتَخْلَصَهُمْ لِلْكَرَامَةِ وَأَفْرَدَهُمْ بِهِ لَهُ، جَعَلَ أَجْسَادَهُمْ دُنْيَانِيَّةً وَأَرْوَاحَهُمْ نُورَانِيَّةً وَأَوْهَامَهُمْ رُوحَانِيَّةً وَأَفْهَامَهُمْ عُرْشِيَّةً وَعُقُولَهُمْ حَجَبِيَّةً، وَجَعَلَ أَوْطَانَ أَرْوَاحِهِمْ غَيْبِيَّةً فِي مَغِيبِ الْغَيْبِ، وَجَعَلَ لَهُمْ تَسَرُّحًا فِي غَوَامِضِ غَيْبِ الْمَلَكُوتِ، لَيْسَ لَهُمْ مَأْوًى إِلَّا إِلَيْهِ وَلَا مُسْتَقَرٌّ إِلَّا عِنْدَهُ، أُولَئِكَ الَّذِينَ أَوْجَدَهُمْ لَدَيْهِ فِي كَوْنِ الْأَزَلِ عِنْدَهُ وَمَرَاكِبَ الْأَحَدِيَّةِ لَدَيْهِ حِينَ دَعَاهُمْ فَأَجَابُوا سِرَاعًا كَرْمًا مِنْهُ عَلَيْهِمْ وَتَفَضُّلًا أَجَابَ بِهِ عَنْهُمْ حِينَ أَوْجَدَهُمْ، فَهُمْ الدَّعْوَةِ مِنْهُ، وَعَرَّفَهُمْ نَفْسَهُ حِينَ لَمْ يَكُونُوا إِلَّا مَشِيئَةً أَقَامَهَا بَيْنَ يَدَيْهِ، نَقَلَهُمْ بِإِرَادَتِهِ ثُمَّ جَعَلَهُمْ كَذَرٌ أَخْرَجَهُمْ بِمَشِيئَتِهِ خَلْقًا، فَأَوْدَعَهُمْ صُلْبَ آدَمَ عَلَيْهِ السَّلَامُ، فَقَالَ جَلَّ وَعَزَّ:

Al-ḥamdu li-llāhi alladhī jaʿala mā ʾanʿama ʿalā ʿibādihi min ʾanwāʿi niʿmatihi dalīlan hādiyan lahum ʾilā maʿrifatihi, bimā ʾafādahum bihi mina al-ʾifhāmi wa-al-ʾawhāmi allatī yafhamūna bihā rajjaʿa al-khiṭābi ʾaḥmaduhu dāʾiman dīmūmiyyan, wa-ishkurhu shukran qāʾiman qaymūmiyyan waʾashhadu ʾan lā ʾilāha ʾillā Allāhu al-fardu al-farīdu al-ʾaḥadu al-waḥīdu al-ṣamadu al-quddūsu waʾashhadu ʾanna Muḥammadan ṣallā Allāhu ʿalayhi waʾālihi wasallama al-kāmili bi-al-nubuwwati wa-al-tāmmi li-l-risālati ṣallā Allāhu ʿalayhi waʿalā ʾālihi ʾajmaʿīna. thumma ʾinna li-llāhi ʿazza wajalla ṣafwatan min ʿibādihi wakhulaṣāʾa min khalqihi, intakhabahum li-l-wilāyati wa-istakhlaṣahum li-l-karāmati waʾafradahum bihi lahu, jaʿala ʾajsādahum dunyāniyyatan waʾarwāḥahum nūrāniyyatan waʾawhāmahum rūḥāniyyatan waʾafhāmahum ʿurshiyyatan waʿuqūlahum ḥajabiyyatan, wajaʿala ʾawṭāna ʾarwāḥihim ghaybiyyatan fī maghībi al-ghaybi, wajaʿala lahum tasarruḥan fī ghawāmiḍi ghaybi al-malakūti, laysa lahum maʾwanā ʾillā ʾilayhi walā mustaqarrun ʾillā ʿindahu, ʾūlaʾika alladhīna ʾawjadahum ladayhi fī kawni al-ʾazali ʿindahu wamarākiba al-ʾaḥadiyyati ladayhi ḥīna daʿāhum faʾajābū sirāʿan karman minhu ʿalayhim watafaḍḍulan ʾajāba bihi ʿanhum ḥīna ʾawjadahum, fahum al-daʿwati minhu, waʿarrafahum nafsahu ḥīna lam yakūnū ʾillā mashīʾatan ʾaqāmahā bayna yadayhi, naqalahum biʾirādatihi thumma jaʿalahum kadharun ʾakhrajahum bimashīʾatihi khalqan, faʾawdaʿahum ṣulba ʾādama ʿalayhi al-salāmu, faqāla jalla waʿazza:

Praise belongs to God, who made the many kinds of favor that He bestowed upon His servants a sign guiding them to knowledge of Him. He gave them understanding and the powers of conception by which they comprehend the returning address. I praise Him always, with an abiding praise, and thank Him with a gratitude sustained by the Self-Subsisting One. I testify that there is no god but God: the One, the Unique, the Singular, the Solitary, the Everlasting Refuge, the All-Holy. I testify that Muḥammad—may God bless him, his family, and grant them peace—is perfect in prophethood and complete in delivering the message; may God bless him and all his family. God, mighty and majestic, has a chosen company among His servants and an elect among His creatures. He selected them for sainthood, reserved them for honor, and made them wholly His. He made their bodies earthly, their spirits luminous, their inward conceptions spiritual, their understandings throne-born, and their intellects veiled in His presence. He placed the homelands of their spirits in the unseen, within the hiddenness of the Unseen, and allowed them to roam through the mysteries of the invisible kingdom. They have no refuge but Him and no resting place except with Him. These are the ones whom He brought into being in His presence, in the timeless being that is with Him, borne there by oneness. When He called them, they answered swiftly—through His generosity and favor toward them. Indeed, He answered on their behalf when He brought them into being: their response to the call was from Him. He made Himself known to them when they were nothing but a will that He set before Himself. By His will He conveyed them, then made them like motes, bringing them forth by His will as created beings and lodging them in the loins of Adam, peace be upon him. He—majestic and exalted—said:

§ 011

وَإِذْ أَخَذَ رَبُّكَ مِنْ بَنِي آدَمَ مِنْ ظُهُورِهِمْ ذُرِّيَّتَهُمْ وَأَشْهَدَهُمْ عَلَى أَنْفُسِهِمْ أَلَسْتُ بِرَبِّكُمْ

Waʾidh ʾakhadha rabbuka min banī ʾādama min ẓuhūrihim dhurriyyatahum waʾashhadahum ʿalā ʾanfusihim ʾalastu birabbikum

When your Lord took from the children of Adam—from their loins—their descendants, and made them bear witness about themselves: ‘Am I not your Lord?’

§ 012

[الْأَعْرَافِ: 172] فَقَدْ أَخْبَرَ جُلٌّ ذِكْرُهُ أَنَّهُ خَاطَبَهُمْ وَهُمْ غَيْرُ مَوْجُودِينَ بِوُجُودِهِ لَهُمْ إِذْ كَانُوا وَاجِدِينَ لِلْحَقِّ مِنْ غَيْرِ وُجُودِهِمْ لِأَنْفُسِهِمْ، فَكَانَ

[Al-ʾaʿrāfi: 172] faqad ʾakhbara jullun dhikruhu ʾannahu khāṭabahum wahum ghayru mawjūdīna biwujūdihi lahum ʾidh kānū wājidīna li-l-ḥaqqi min ghayri wujūdihim liʾanfusihim, fakāna

[Qurʾan 7:172]. The One whose remembrance is sublime tells us that He addressed them when they did not yet possess an existence of their own. They found the Real without finding themselves, and so—

§ 013 • SOURCE P 150

الْحَقَّ بِالْحَقِّ فِي ذَلِكَ مَوْجُودًا بِالْمَعْنَى الَّذِي لَا يَعْلَمُهُ غَيْرُهُ وَلَا يَجِدُ سِوَاهُ، فَقَدْ كَانَ وَاجِدًا مُحِيطًا شَاهِدًا عَلَيْهِمْ بَدَأَهُمْ فِي حَالِ فَنَائِهِمْ الَّذِينَ كَانُوا فِي الْأَزَلِ لِلْأَزَلِ أُولَئِكَ هُمْ الْمَوْجُودُونَ الْفَانُونَ فِي حَالِ فِنَائِهِمْ الْبَاقُونَ فِي بَقَائِهِمْ أَحَاطَتْ بِهِمْ صِفَاتُ الرَّبَّانِيَّةِ وَآثَارُ الْأَزَلِيَّةِ وَأَعْلَامُ الدَّيْمُومِيَّةِ.

Al-ḥaqqa bi-al-ḥaqqi fī dhalika mawjūdan bi-al-maʿnā alladhī lā yaʿlamuhu ghayruhu walā yajidu siwāhu, faqad kāna wājidan muḥīṭan shāhidan ʿalayhim badaʾahum fī ḥāli fanāʾihim alladhīna kānū fī al-ʾazali li-l-ʾazali ʾūlaʾika hum al-mawjūdūna al-fānūna fī ḥāli fināʾihim al-bāqūna fī baqāʾihim ʾaḥāṭat bihim ṣifātu al-rabbāniyyati waʾāthāru al-ʾazaliyyati waʾaʿlāmu al-daymūmiyyati.

the Real, through the Real, was present in that event in a manner known to no one but Him and found by none besides Him. He found them, encompassed them, and witnessed them. He originated them in the state of their effacement—the state in which, in pre-eternity, they belonged to the Pre-Eternal. They are those who are brought into being yet effaced in their effacement, and made to abide in His abiding. The qualities of lordship, the traces of pre-eternity, and the signs of everlastingness encompassed them.

§ 014 • SOURCE P 151

أَظْهَرْ هَذِهِ عَلَيْهِمْ لَمَّا أَرَادَ فِنَاءَهُمْ لِيُدِيمَ بَقَاءَهُمْ هُنَاكَ وَلِيَفْسَحَهُمْ وَلِيُرِيَهُمْ فِي عِلْمِ الْغَيْبِ غَيْبَهُ وَلِيُرِيَهُمْ غَوَامِضَ مَكْنُونَاتِ عِلْمِهِ وَيَجْمَعَهُمْ بِهِ ثُمَّ فَرَّقَهُمْ ثُمَّ غَيَّبَهُمْ فِي جَمْعِهِمْ وَأَحْضَرَهُمْ فِي تَفْرِيقِهِمْ فَكَانَ غَيْبُهُمْ سَبَبَ حُضُورِهِمْ وَحُضُورُهُمْ سَبَبَ غَيْبِهِمْ. اخْتَطَفَهُمْ بِالشَّوَاهِدِ الْبَادِيَةِ مِنْهُ عَلَيْهِمْ حِينَ أَحْضَرَهُمْ وَاسْتَلَبَهُمْ عَنْهَا حِينَ غَيَّبَهُمْ أَكْمَلَ فِنَائِهِمْ فِي حَالِ بَقَائِهِمْ وَبَقَاءَهُمْ فِي حَالِ فَنَائِهِمْ أَحَاطَتْ الْأُمُورُ بِهِمْ حِينَ أَجْرَى عَلَيْهِمْ مُرَادَهُ مِنْ حَيْثُ يَشَاءُ بِصِفَتِهِ الْمُتَعَالِيَةِ الَّتِي لَا يُشَارِكُ فِيهَا فَكَانَ ذَلِكَ الْوُجُودُ أَتَمَّ الْوُجُودِ وَهُوَ أَوْلَى وَأَعْلَى وَأَحَقُّ بِالْقَهْرِ وَالْغَلَبَةِ وَصِحَّةِ الِاسْتِيلَاءِ عَلَى مَا بَدَا مِنْهُ عَلَيْهِمْ حَتَّى يُمْحَى أَثَرُهُمْ وَيُمْتَحَى (رُسُومُهُمْ وَيَذْهَبَ) وُجُودُهُمْ إِذْ لَا صِفَةَ بَشَرِيَّةٍ وَلَا وُجُودَ مَعْلُومِيَّةٍ وَلَا أَثَرَ مَفْهُومِيَّةٍ، إِنَّمَا هِيَ تَلْبِيسَاتٌ عَلَى الْأَرْوَاحِ مَا لَهَا مِنَ الْأَزَلِيَّةِ ذَوْقُ وُجُودِ نَعِيمٍ لَا كَالنَّعِيمِ مُسْتَحِيلَةً فِي الْمَعَانِي مُتَفَقِّهَ الْأَسَامِي مُتَصَادِقَةً فِي ذَوْقِ نَعِيمِهَا، مُتَلَوِّنَةً فِي رُسُومِ شَوَاهِدِهَا تَبْدُو بِنَعِيمِهَا فِي طَوَالِعِ شَوَاهِدِهَا وَتَتَلَوَّنُ مِنْ ذَوْقِ مَرَارَاتٍ طَعْمَهَا لَهَجٌ أَفْكَارُهُمْ فِي مَحْبُوبِهِمْ وَلَزِمَتْ أَذْكَارُهُمْ فِي أَسْرَارِهِمْ هَاجَتْ عَلَيْهِمْ عِنْدَ ذَلِكَ بِحَارُ الْغَيْرَةِ تَتَلَاطَمُ أَمْوَاجُهَا عِظَمَ الْبَلَاءِ عَلَى تَصَفُّحِهِمْ لِوَارِدِهَا وَاضْمَحَلَّتْ نُفُوسُهُمْ عِنْدَ تَوَقُّعِهِمْ إيَّاهَا وَقَامَ عَلَيْهِمْ كُلُّ مَعْلُومٍ نُكْرًا وَثَبَتَ كُلُّ نُكْرٍ مَعْلُومًا بَرَزُوا بِعِلْمِ الْحَقِيقَةِ لِنِدَاءِ الْحَقِّ حِينَ أَوْجَدَهُمْ، حَقِيقَةَ الْحَقِّ نِسْبَةً مِنْهُ لَا إِلَى الْوَاجِدِ لَهَا كَانَ ذَلِكَ كَمَالَ الْجَهْدِ لَدَيْهِ ثُمَّ لَمْ يَجْعَلْ لِبَلَائِهِمْ أَسَامِي لِيَسْتَرِيحُوا وَلَا لِجَهْدِهِمْ مَعْلُومًا فَيَتَنَعَّمُونَ شَغْلَ بَعْضِهِمْ عَنْ بَعْضٍ وَأَفْرَدَ بَعْضَهُ عَنْ بَعْضٍ فَهُمْ فِي حُضُورِهِمْ فَقَدْ وَفِي مُتَعِهِمْ بِالْمُشَاهَدَةِ كَمَالُ الْجَهْدِ لِأَنَّهُ قَدْ مَحَا عَنْهُمْ كُلَّ رَسْمٍ وَمَعْنًى يَجِدُونَهُ بِهِمْ وَيُشْهِدُونَهُ مِنْ حَيْثُ هُمْ لِمَا اسْتَوْلَى عَلَيْهِمْ فَمَحَاهُمْ وَعَنْ صِفَاتِهِمْ أَفْنَاهُمْ وَإِنَّمَا مَعْنَى ذَلِكَ أَنْ تُؤَدَّى الْحَقِيقَةُ مِنْ الْحَقِّ مَا يَشَاءُ كَيْفَ أُثْبُتُ بِهِمْ وَعَلَيْهِمْ وَقَامَ عَنْهُمْ بِمَا لَهُمْ وَثَبَتْ دَوَاعُ ذَلِكَ عَلَيْهِمْ وَفِيهِمْ مِنْ جِنْسِ كَمَالِهِ وَتَمَامِهِ فَوَجَدَ النَّعِيمَ مِنْ غَيْرِ جِنْسِ النَّعِيمِ وَوَجَدَ الْبَلَاءَ فِي مَعْلُومِ النَّعِيمِ وَوَجَدَ الْوُجُودَ فِي غَيْرِ سَبِيلِ الْوُجُودِ بِاسْتِتَارِ الْحَقِّ وَاسْتِيلَاءِ الْقَهْرِ.

ʾaẓhar hadhihi ʿalayhim lammā ʾarāda fināʾahum liyudīma baqāʾahum hunāka waliyafsaḥahum waliyuriyahum fī ʿilmi al-ghaybi ghaybahu waliyuriyahum ghawāmiḍa maknūnāti ʿilmihi wayajmaʿahum bihi thumma farraqahum thumma ghayyabahum fī jamʿihim waʾaḥḍarahum fī tafrīqihim fakāna ghaybuhum sababa ḥuḍūrihim waḥuḍūruhum sababa ghaybihim. ikhtaṭafahum bi-al-shawāhidi al-bādiyati minhu ʿalayhim ḥīna ʾaḥḍarahum wa-istalabahum ʿanhā ḥīna ghayyabahum ʾakmala fināʾihim fī ḥāli baqāʾihim wabaqāʾahum fī ḥāli fanāʾihim ʾaḥāṭat al-ʾumūru bihim ḥīna ʾajrā ʿalayhim murādahu min ḥaythu yashāʾu biṣifatihi al-mutaʿāliyati allatī lā yushāriku fīhā fakāna dhalika al-wujūdu ʾatamma al-wujūdi wahuwa ʾawlā waʾaʿlā waʾaḥaqqu bi-al-qahri wa-al-ghalabati waṣiḥḥati al-istīlāʾi ʿalā mā badā minhu ʿalayhim ḥattā yumḥā ʾatharuhum wayumtaḥā (rusūmuhum wayadhhaba) wujūduhum ʾidh lā ṣifata bashariyyatin walā wujūda maʿlūmiyyatin walā ʾathara mafhūmiyyatin, ʾinnamā hiya talbīsātun ʿalā al-ʾarwāḥi mā lahā mina al-ʾazaliyyati dhawqu wujūdi naʿīmin lā ka-al-naʿīmi mustaḥīlatan fī al-maʿānī mutafaqqiha al-ʾasāmī mutaṣādiqatan fī dhawqi naʿīmihā, mutalawwinatan fī rusūmi shawāhidihā tabdū binaʿīmihā fī ṭawāliʿi shawāhidihā watatalawwanu min dhawqi marārātin ṭaʿmahā lahajun ʾafkāruhum fī maḥbūbihim walazimat ʾadhkāruhum fī ʾasrārihim hājat ʿalayhim ʿinda dhalika biḥāru al-ghayrati tatalāṭamu ʾamwājuhā ʿiẓama al-balāʾi ʿalā taṣaffuḥihim liwāridihā wa-iḍmaḥallat nufūsuhum ʿinda tawaqquʿihim ʾyyāhā waqāma ʿalayhim kullu maʿlūmin nukran wathabata kullu nukrin maʿlūman barazū biʿilmi al-ḥaqīqati linidāʾi al-ḥaqqi ḥīna ʾawjadahum, ḥaqīqata al-ḥaqqi nisbatan minhu lā ʾilā al-wājidi lahā kāna dhalika kamāla al-jahdi ladayhi thumma lam yajʿal libalāʾihim ʾasāmī liyastarīḥū walā lijahdihim maʿlūman fayatanaʿʿamūna shaghla baʿḍihim ʿan baʿḍin waʾafrada baʿḍahu ʿan baʿḍin fahum fī ḥuḍūrihim faqad wafī mutaʿihim bi-al-mushāhadati kamālu al-jahdi liʾannahu qad maḥā ʿanhum kulla rasmin wamaʿnanā yajidūnahu bihim wayushhidūnahu min ḥaythu hum limā istawlā ʿalayhim famaḥāhum waʿan ṣifātihim ʾafnāhum waʾinnamā maʿnā dhalika ʾan tuʾaddā al-ḥaqīqatu min al-ḥaqqi mā yashāʾu kayfa ʾuthbutu bihim waʿalayhim waqāma ʿanhum bimā lahum wathabat dawāʿu dhalika ʿalayhim wafīhim min jinsi kamālihi watamāmihi fawajada al-naʿīma min ghayri jinsi al-naʿīmi wawajada al-balāʾa fī maʿlūmi al-naʿīmi wawajada al-wujūda fī ghayri sabīli al-wujūdi bi-istitāri al-ḥaqqi wa-istīlāʾi al-qahri.

He disclosed these things to them when He willed their effacement, so that He might perpetuate their abiding there, give them breadth, show them His unseen within the knowledge of the unseen, reveal to them the mysteries treasured in His knowledge, and gather them through Himself. Then He dispersed them; He hid them in their gatheredness and made them present in their dispersion. Their absence became the cause of their presence, and their presence the cause of their absence. When He made them present, He snatched them away through the evidences that appeared from Him upon them; when He hid them, He stripped them even of those evidences. He completed their effacement within their abiding, and their abiding within their effacement. Events surrounded them when He caused His will to pass over them as He pleased, through His transcendent attribute in which none has any share. That existence was the most complete existence, the first, the highest, and the one most entitled to subjugate, prevail, and take full possession of all that appeared from Him upon them—until their trace was erased, their outlines wiped away, and their own existence departed. There remained no human attribute, no knowable existence, and no intelligible trace. These are only coverings laid upon spirits that once tasted, from pre-eternity, a blissful existence unlike ordinary bliss. [The wording from here is textually damaged.] The spirits differ in meanings while their names correspond, agreeing in their taste of bliss and taking on different colors in the outlines of what they witness. Their bliss appears in the first rising of those witnesses, yet they also change beneath the taste of bitter trials. Their thoughts cling to their Beloved, and remembrance remains fixed within their secrets. Then seas of holy jealousy surge over them, their waves striking one another: the immensity of affliction meets them as they search the incoming event. Their selves dissolve as they await it. Every familiar thing confronts them as strange, and every strange thing becomes established as familiar. Through knowledge of the ultimate truth they come forth at the Real’s call when He brings them into being. The reality of the Real is an ascription from Him, not from the one who finds it. That is the utmost exertion in His presence. He gives their affliction no name in which they might find relief, and their exertion no knowable form in which they might take delight. He occupies each of them apart from the others and singles each out from the rest. In their presence there is loss, and in the delight of witnessing there is the utmost strain, for He has erased from them every outline and meaning by which they might find through themselves or witness from where they themselves stand. What takes possession of them effaces them and annihilates them from their attributes. The sense of this is that the ultimate truth conveys from the Real whatever He wills, in whatever manner He establishes it through them and upon them. He stands in their place with what belongs to them, and the summonses of this become fixed upon and within them according to its perfection and completeness. Thus bliss is found in something other than the ordinary kind of bliss; affliction is found within what is known as bliss; and existence is found by no ordinary path of existence, through the Real’s concealment and the dominion of His overpowering force.

§ 015

فَلَمَّا فَقَدَتِ الْأَرْوَاحُ النَّعِيمَ الْغَيْبِيَّ الَّذِي لَا تُحَاسُّهُ النُّفُوسُ وَلَا تُقَارِنُهُ الْحَسُوسُ أَلْقَتْ فِنَائَهَا عَنْهَا وَطَرَحَتْهُمْ فِي مَفَاوِزَ مُهْلِكَاتٍ بَلْوَاهَا ثُمَّ أَلِفَتْ بَعْدَ الْفَهْمِ لِلْفِنَاءِ فِنَاءً لِأَنْ لَا يَجِدُوا طَعْمَ مَعْلُومٍ وَلَا يَسْتَرِيحُوا إِلَى مَوْجُودٍ، (امْتَلَأَ بِهِمْ) بِلَا إِشَارَةٍ إِلَى صِفَاتِهِمْ، وَلَا رُسُومٍ مِنْ رُسُومِ الْمَوْصُوفَاتِ إِلَى الْبَوَاعِثِ مِنْهُ إِلَيْهَا، وَامْتَحَّتْ شَوَاهِدُهُ فِي الْآثَارِ حِينَ لَا يُوجَدُ السَّبِيلُ إِلَى دَرْكِ الشِّفَاءِ عَلَى خَالِصِ الْوُجُودِ الْمُسْتَوْلَى عَلَيْهِ مِنْ الْحَقِّ تَعَالَى كَذَلِكَ مَنْ فِي صِفَتِهِ الْعُلْيَا وَقُوَّةُ شَاهِدِهِ بِوَارِدِ سُلْطَانِهِ وَإِنَّمَا جَرَّتْ الْبَلَاءُ عَلَى أَهْلِ الْبَلَاءِ حِينَ جَاذَبُوا وَقَامُوا وَثَبَتُوا وَلَمْ يَنْخَدِعُوا أُقِيمَ عَلَيْهِمْ مَا مَحَقُّهُمْ فِي نَفْسِ الْقُوَّةِ وَعُلُوِّ الْمَرْتَبَةِ وَشَرَفِ الْمَنْزِلَةِ وَسَنَا النِّسْبَةَ ثُمَّ أَحْضَرَهُمْ الْفَنَاءَ فِي فَنَائِهِمْ وَأَشْهَدَهُمْ الْوُجُودِ فِي وُجُودِهِمْ (سِتْرًا خَفِيًّا وَحِجَابًا لَطِيفًا) أَدْرَكُوا بِهِ عِظَمَ الْفَقْدِ وَشِدَّةَ الِاسْتِينَارِ مَا لَا يَلِيقُ الْعِلْمَ وَلَا تَلِيقُ الْآثَارُ بِصِفَتِهِ فَطَالَبُوهُ فِيمَا كَانَ مُطَالِبُهُمْ وَمَانَعُوهُ مَا كَانَ مَمَانِعُهُمْ وَتَعَرَّفُوا مِنْهُ مَا عَرَفُوهُ إِلَيْهِمْ لَا بِهِمْ حَلُّوا بِمَحَلِّ الْقُوَّةِ وَمَالُوا حَقَائِقَ الْحُظْوَةِ، وَتَعَالَوْا إِلَى حَقِيقَةِ الْحَضْرَةِ فَأَقَامَ عَلَيْهِ شَاهِدًا مِنْهُ فِيهِمْ، وَأَدْرَكُوا مِنْهُ بِهِ مَا أَدْرَكُوا، وَأَوْقَفَ كُلُّ وَاحِدٍ مِنْهُمْ عِنْدَ إِدْرَاكِهِ وَأَفْرَدَ كُلَّ مَا أَنْفَرَدَ مِنْهُ تَعَالَى اللَّهُ عَنْ صِفَةِ الْخَلَائِقِ وَعَزَّ أَنْ تَشْتَبِهَ الْخَلَائِقُ عُلُوًّا كَبِيرًا.

Falammā faqadati al-ʾarwāḥu al-naʿīma al-ghaybiyya alladhī lā tuḥāssuhu al-nufūsu walā tuqārinuhu al-ḥasūsu ʾalqat fināʾahā ʿanhā waṭaraḥathum fī mafāwiza muhlikātin balwāhā thumma ʾalifat baʿda al-fahmi li-l-fināʾi fināʾan liʾan lā yajidū ṭaʿma maʿlūmin walā yastarīḥū ʾilā mawjūdin, (imtalaʾa bihim) bilā ʾishāratin ʾilā ṣifātihim, walā rusūmin min rusūmi al-mawṣūfāti ʾilā al-bawāʿithi minhu ʾilayhā, wa-imtaḥḥat shawāhiduhu fī al-ʾāthāri ḥīna lā yūjadu al-sabīlu ʾilā darki al-shifāʾi ʿalā khāliṣi al-wujūdi al-mustawlā ʿalayhi min al-ḥaqqi taʿālā kadhalika man fī ṣifatihi al-ʿulyā waquwwatu shāhidihi biwāridi sulṭānihi waʾinnamā jarrat al-balāʾu ʿalā ʾahli al-balāʾi ḥīna jādhabū waqāmū wathabatū walam yankhadiʿū ʾuqīma ʿalayhim mā maḥaqquhum fī nafsi al-quwwati waʿuluwwi al-martabati washarafi al-manzilati wasanā al-nisbata thumma ʾaḥḍarahum al-fanāʾa fī fanāʾihim waʾashhadahum al-wujūdi fī wujūdihim (sitran khafiyyan waḥijāban laṭīfan) ʾadrakū bihi ʿiẓama al-faqdi washiddata al-istīnāri mā lā yalīqu al-ʿilma walā talīqu al-ʾāthāru biṣifatihi faṭālabūhu fīmā kāna muṭālibuhum wamānaʿūhu mā kāna mamāniʿuhum wataʿarrafū minhu mā ʿarafūhu ʾilayhim lā bihim ḥallū bimaḥalli al-quwwati wamālū ḥaqāʾiqa al-ḥuẓwati, wataʿālawā ʾilā ḥaqīqati al-ḥaḍrati faʾaqāma ʿalayhi shāhidan minhu fīhim, waʾadrakū minhu bihi mā ʾadrakū, waʾawqafa kullu wāḥidin minhum ʿinda ʾidrākihi waʾafrada kulla mā ʾanfarada minhu taʿālā Allāhu ʿan ṣifati al-khalāʾiqi waʿazza ʾan tashtabiha al-khalāʾiqu ʿuluwwan kabīran.

When the spirits lost that unseen bliss—which the selves cannot sense and the faculties cannot approach—it cast their effacement away from them and flung them into the trackless, deadly wastes of its trial. After having understood effacement, they then became familiar with a further effacement, so that they should taste no familiar object and rest in no existent thing. [Several words in the exemplar are uncertain.] He filled them without any reference to their attributes and without any outline belonging to described things, directing them instead toward the impulses that come from Him. His evidences were drawn through the traces at the point where no path remained to apprehending a cure: pure existence had been seized by the Real, Most High. Such is the one held in His supreme attribute, through the strength of His witness and the inrush of His sovereign power. Affliction fell upon the people of affliction when they resisted, stood firm, remained steadfast, and would not be deceived. There was imposed upon them that which obliterated them at the very point of strength, lofty rank, noble station, and radiant relation. Then effacement made them present within their effacement, and existence made them witness within their existence—as a hidden screen and a subtle veil. Through it they perceived the immensity of loss and the severity of concealment in a manner to which neither discursive knowledge nor outward traces are adequate. They sought from Him what He had been seeking from them, withheld from Him what He had been withholding from them, and came to know from Him what He had made known to them—not through themselves. They alighted in the station of strength, inclined toward the realities of favor, and rose to the truth of presence. He set over them a witness from Himself within them; through Him and from Him they perceived what they perceived. He halted each one at the limit of that person’s perception and made each singular in what came uniquely from Him. Exalted is God beyond the attributes of created beings, and immeasurably high above any likeness to them.

§ 016

تَمَّ بِحَمْدِ اللَّهِ وَمِنْهِ.

Tamma biḥamdi Allāhi waminhi.

Completed by the praise and favor of God.

فِي الْأُلُوهِيَّةِ

Fī al-ʾulūhiyyati

On Divinity

§ 018 • SOURCE P 153, 155

فِي الْأُلُوهِيَّةِ بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ وَمِنْ كَلَامِ الْجُنَيْدِ قَدَّسَ اللَّهُ رُوحَهُ فِي الْأُلُوهِيَّةِ قَالَ أَبُو الْقَاسِمِ الْجُنَيْدُ رَحِمَهُ اللَّهُ تَعَالَى: اعْتَزِلَ الْحَقُّ بِهِمْ، وَجُرِّدَتْ الْأُلُوهِيَّةُ لَهُمْ، فَحَانَ أَوَّلُ وَارِدِ الْحَقَّ بِتَأْدِيَةِ شَوَاهِدِ إِبْرَازِهِ لَهُمْ، وَإِنْزَالِهِ إيَّاهُمْ فِي أَوَّلِ الْأُلُوهِيَّةِ أَنْزَلَ الْأَزَلِيَّةَ عَلَى سَرْمَدِ الْأَبَدِ فِي دَيْمُومِيَّةِ الْبَقَاءِ إِلَى مَا لَيْسَ لَهُ غَايَةٌ وَلَا مُنْتَهَى، ثُمَّ أَتْبِعَ مَعَ ذَلِكَ بِشَاهِدِ مَنِيعِ الْعِزِّ وَطُولِ الْفَخْرِ وَظُهُورِ الْقَهْرِ وَشَامِخِ الْعُلُوِّ وَقَاهِرِ السَّطْوَةِ وَشِدَّةِ الصَّوْلَةِ وَعَظِيمِ الْكِبْرِيَاءِ وَجَلِيلِ الْجِبْرِيَاءِ فَاعْتَزَلَ مُنْفَرِدًا بِذَلِكَ، وَتَكَبَّرَ وَتَعَالَى بِالْعَظَمَةِ فَكَانَ الْحَقُّ بِالْحَقِّ لِلْحَقِّ قَائِمًا، وَكَانَ الْحَقُّ بِالْحَقِّ لِلْحُكْمِ حَاكِمًا وَتَوَحَّدَ فِي تَفَرُّدِ جَبَرُوتِهِ أَحَدًا فَرْدَّا صَمَدًا.

Fī al-ʾulūhiyyati bismi Allāhi al-raḥmāni al-raḥīmi wamin kalāmi al-Junaydi qaddasa Allāhu rūḥahu fī al-ʾulūhiyyati qāla ʾabū al-qāsimi al-Junaydu raḥimahu Allāhu taʿālā: iʿtazila al-ḥaqqu bihim, wajurridat al-ʾulūhiyyatu lahum, faḥāna ʾawwalu wāridi al-ḥaqqa bitaʾdiyati shawāhidi ʾibrāzihi lahum, waʾinzālihi ʾyyāhum fī ʾawwali al-ʾulūhiyyati ʾanzala al-ʾazaliyyata ʿalā sarmadi al-ʾabadi fī daymūmiyyati al-baqāʾi ʾilā mā laysa lahu ghāyatun walā muntahā, thumma ʾatbiʿa maʿa dhalika bishāhidi manīʿi al-ʿizzi waṭūli al-fakhri waẓuhūri al-qahri washāmikhi al-ʿuluwwi waqāhiri al-saṭwati washiddati al-ṣawlati waʿaẓīmi al-kibriyāʾi wajalīli al-jibriyāʾi fa-iʿtazala munfaridan bidhalika, watakabbara wataʿālā bi-al-ʿaẓamati fakāna al-ḥaqqu bi-al-ḥaqqi li-l-ḥaqqi qāʾiman, wakāna al-ḥaqqu bi-al-ḥaqqi li-l-ḥukmi ḥākiman watawaḥḥada fī tafarrudi jabarūtihi ʾaḥadan farddā ṣamadan.

On Divinity. In the name of God, the All-Merciful, the Compassionate. From the words of al-Junayd—may God sanctify his spirit—on divinity. Abū al-Qāsim al-Junayd, may God Most High have mercy on him, said: The Real withdrew them through Himself, and divinity was stripped bare for them. When the first inrush of the Real arrived, conveying the evidences by which He brought them forth and made them descend at the first disclosure of divinity, He cast pre-eternity upon the endless reach of post-eternity, within an everlasting abiding that has neither limit nor end. Along with this He sent the witness of impregnable might, enduring glory, manifest dominion, towering exaltation, overwhelming power, irresistible assault, immense grandeur, and majestic compulsion. He withdrew, alone in all of this; He magnified and exalted Himself in greatness. Thus the Real, through the Real and for the Real, stood established; the Real, through the Real, ruled the command; and in the uniqueness of His absolute dominion He was alone—One, Singular, and the Everlasting Refuge.

§ 019

وَهَذَا أَوَّلُ شَاهِدٍ إِنْزَالَهُ مِنْ أَنْزَلَ فِي غَلَبَةِ هَذَا الِاسْمِ عَلَيْهِ، وَأَحَلَّهُ بِهِ لَدَيْهِ، وَتَابَعَ مَعَ مَا ذَلِكَ مَا أَمْكَنَ فِي أَجْنَانِ صَوْنِهِ بِهِ لَهُ مِنْ أَسْمَائِهِ الْحُسْنَى مَا وَقَعَتْ إِلَيْهِ الْإِشَارَةُ، وَمَا لَمْ يَقَعْ مِنْ أَسْمَاءِ الْجَمْعِ وَالتَّفْرِقَةِ عَلَى مَا شَاءَ مِنْ الْإِبْدَاءِ وَالْإِخْفَاءِ، فَمِنْهَا مَا بَدَتْ فِي شَوَاهِدِهَا وَظَهَرَتْ فِي مَطَالِبِهَا وَعَلَتْ فِي مَذَاهِبِهَا وَسَرَحَتْ فِي مَسَاكِنِهَا، وَتَرَدَّدَتْ فِي مَرَاكِبُهَا.

Wahadhā ʾawwalu shāhidin ʾinzālahu min ʾanzala fī ghalabati hadhā al-ismi ʿalayhi, waʾaḥallahu bihi ladayhi, watābaʿa maʿa mā dhalika mā ʾamkana fī ʾajnāni ṣawnihi bihi lahu min ʾasmāʾihi al-ḥusnā mā waqaʿat ʾilayhi al-ʾishāratu, wamā lam yaqaʿ min ʾasmāʾi al-jamʿi wa-al-tafriqati ʿalā mā shāʾa min al-ʾibdāʾi wa-al-ʾikhfāʾi, faminhā mā badat fī shawāhidihā waẓaharat fī maṭālibihā waʿalat fī madhāhibihā wasaraḥat fī masākinihā, wataraddadat fī marākibuhā.

This is the first witness: He sent it down upon the person whom He brought down beneath the ascendancy of this Name, and by it settled him in His presence. Together with it He successively disclosed, within the hidden gardens of His safeguarding, what He could of His beautiful names—both those toward which indication can point and those toward which it cannot—names of gatheredness and dispersion, according to whatever disclosure and concealment He willed. Some appeared in their evidences, became manifest in what they sought, rose through their paths, moved freely in their dwelling places, and passed repeatedly among their mounts.

§ 020 • SOURCE P 156

ثُمَّ تَفَاقَتْ النُّعُوتُ بِجَوَازِ الِاحْتِوَاءِ عَلَى مَا تَكَيَّفَتْهُ الْحَقِيقَةُ، فَسَتَرَتْهُ، وَكَمَنَتْ فِيهِ فَغَيَّبَتْهُ، وَطَوَتْ عَلَيْهِ فَكَتَمَتْهُ، وَتَمَكَّنَتْ مِنْهُ فَأَتْلَفَتْهُ وَغَلَبَتْ عَلَيْهِ فَقَهَرَتْهُ، ثُمَّ تَذَهَبُ بِوَادِيهَا عَلَى الِانْفِصَالِ مِنْ غَيْرِ انْفِصَامٍ، وَعَلَا مِنْ غَيْرِ جِنْسِ النِّظَامِ فِعْلًا بِظَاهِرِهِ وَبِظَافِرٍ أَبْدَاهُ لِتَمْكِينِ إِحْجَامِهِ فَتَصَاوَلَ عِنْدَ ذَلِكَ الصَّوْلُ وَتَفَاخَرَ الْفَخْرُ وَتَقَاهَرَ الْقَهْرُ فَأَيْنَ الْأَيْنُ عِنْدَ ذَلِكَ وَلَيْسَ حِينَ إِنِّيهِ، وَأَيْنَ ذَهَابُ الْأَيْنِ عَلَى دَوَامِ أَزَلِيَّتِهِ، وَأَيْنَ مَا لَا أَيْنَ لَهُ وَلَا أَيْنَ فِيهِ عَلَى تَفَرُّدِ الْأُلُوهِيَّةِ، وَهُوَ بَعْضُ مَا لُوَّحَ الْحَقُّ بِهِ فِي اسْمِ الْجَمْعِ ثُمَّ يُجْرَى فِيهِمْ مَا تَوَقَّعَ مِنْهُمْ بِهِ النَّظَرُ فِي شَوَاهِدِ مَا لَاقَى الْحَقَّ بِهِ مِنْ هَذَا نَعْتَهُ عَلَى اسْمِهِ الْمُنْفَرِدِ وَعَلَمِهِ الْمُجَرَّدِ، فَهَذِهِ إِشَارَةُ مَا لَا يَقَعُ بِهِ الشَّرْحُ أَكْثَرَ، ثُمَّ لَا يَنَالُ فَهْمَ ذَلِكَ مِنْ جِنْسِ الْإِشَارَةِ إِلَّا بِتَقَدُّمِ الْكَوْنِ فِي مَا تَقَدَّمُ بِهِ النَّعْتُ وَقَدْ طَوَيْت مَا فِيهَا وَلَمْ أُفْصِحْ بِهِ، فَخُذْهَا مِنْ حَيْثُ لَا تَنَالُ بِهِ إِلَّا بِهِ إِنْ أَدْرَكَ الْحَقَّ بِإِدْرَاكِكَ فِي إِدْرَاكِ، وَمِنْ بَعْضِ مَا أَوْجَدَ الْحَقُّ فِي اسْمِ التَّفْرِقَةِ أَنْ حَبِسَ بِهِ إِظْهَارَ مَا أَلْبَسَهُمْ وَأَلْبَسَهُمْ إِظْهَارَ مَا بِهِ حَبَسَهُمْ، فَكَانُوا فِي ابْتِدَائِهِ شَوَاهِدُ مَكْنُونِ إخْفَائِهِ فَكُلَّمَا طَالَعَهُمْ بِمَا لَا حَظَّهُمْ أَرْمَسُ مُسْتَدْرَكُ الْمَكَانِ بِكَوْنِ خَفِيِّ الْكِتْمَانِ وَلَهُمْ فِي شَوَاهِدِ مَا يُطَالِعُهُمْ بِهِ عَلَى تَرَادُفِ مَا أَطْلَعَهُمْ بِهِ عَلَيْهِ.

Thumma tafāqat al-nuʿūtu bijawāzi al-iḥtiwāʾi ʿalā mā takayyafathu al-ḥaqīqatu, fasatarathu, wakamanat fīhi faghayyabathu, waṭawat ʿalayhi fakatamathu, watamakkanat minhu faʾatlafathu waghalabat ʿalayhi faqaharathu, thumma tadhahabu biwādīhā ʿalā al-infiṣāli min ghayri infiṣāmin, waʿalā min ghayri jinsi al-niẓāmi fiʿlan biẓāhirihi wabiẓāfirin ʾabdāhu litamkīni ʾiḥjāmihi fataṣāwala ʿinda dhalika al-ṣawlu watafākhara al-fakhru wataqāhara al-qahru faʾayna al-ʾaynu ʿinda dhalika walaysa ḥīna ʾinnīhi, waʾayna dhahābu al-ʾayni ʿalā dawāmi ʾazaliyyatihi, waʾayna mā lā ʾayna lahu walā ʾayna fīhi ʿalā tafarrudi al-ʾulūhiyyati, wahuwa baʿḍu mā luwwaḥa al-ḥaqqu bihi fī ismi al-jamʿi thumma yujrā fīhim mā tawaqqaʿa minhum bihi al-naẓaru fī shawāhidi mā lāqā al-ḥaqqa bihi min hadhā naʿtahu ʿalā ismihi al-munfaridi waʿalamihi al-mujarradi, fahadhihi ʾishāratu mā lā yaqaʿu bihi al-sharḥu ʾakthara, thumma lā yanālu fahma dhalika min jinsi al-ʾishārati ʾillā bitaqaddumi al-kawni fī mā taqaddamu bihi al-naʿtu waqad ṭawayt mā fīhā walam ʾufṣiḥ bihi, fakhudhhā min ḥaythu lā tanālu bihi ʾillā bihi ʾin ʾadraka al-ḥaqqa biʾidrākika fī ʾidrāki, wamin baʿḍi mā ʾawjada al-ḥaqqu fī ismi al-tafriqati ʾan ḥabisa bihi ʾiẓhāra mā ʾalbasahum waʾalbasahum ʾiẓhāra mā bihi ḥabasahum, fakānū fī ibtidāʾihi shawāhidu maknūni ʾkhfāʾihi fakullamā ṭālaʿahum bimā lā ḥaẓẓahum ʾarmasu mustadraku al-makāni bikawni khafiyyi al-kitmāni walahum fī shawāhidi mā yuṭāliʿuhum bihi ʿalā tarādufi mā ʾaṭlaʿahum bihi ʿalayhi.

Then the attributes opened out through the possibility of encompassing what the ultimate truth had given form. They screened it and, lying hidden within it, made it absent; they folded themselves over it and concealed it; they gained mastery over it and destroyed it; they prevailed and subdued it. Then it went off into its own valley in separation without severance, and rose without belonging to any kind of ordered arrangement—acting through what was outwardly manifest and through a victorious sign that He disclosed to establish its withdrawal. At that point power contended with power, glory vied with glory, and domination overpowered domination. Where, then, is ‘where’ when the very time of its being is not? Where can ‘where’ go before the permanence of His pre-eternity? And where is that which has no place, and in which no place can be, before the solitary uniqueness of divinity? This is a part of what the Real intimated through the name of gatheredness. Then there is made to pass through them what contemplation anticipates from them by Him, amid the evidences of what encounters the Real through one bearing this attribute, under His solitary name and unqualified designation. This is an allusion that permits no fuller explanation. No one reaches an understanding of it from the same order as the allusion unless being in that which the attribute has already preceded. I have folded away what it contains and have not stated it openly. Receive it, then, from where it can be attained only through Him—if the Real apprehends through your apprehension within an apprehension. Among what the Real brought into being under the name of dispersion is this: through it He restrained the disclosure of what He had clothed them in, and He clothed them in the disclosure of that by which He restrained them. At their beginning they were witnesses to the treasured core of His concealment. Whenever He showed them something in which they had no share, [the exemplar becomes gravely corrupt here] the hidden place of concealment was sealed over, while successive witnesses of what He disclosed continued to reach them.

§ 021

ثُمَّ يُطَالِعُهُمْ فِيمَا بِهِ يُطَالِعُهُمْ مُطَالَعَاتُ سِرِّ الْمُحْتَرَزِ الْمُرْتَجَفِ عَلَيْهِمْ بِهِ فِي إِظْهَارِ مَا كَمَّنَهُ وَذَلِكَ قَبْلَ أَنْ يُشْرِفَ بِهِمْ عَلَى حِجَابٍ غَرِيبٍ هَذِهِ الصِّفَةُ ثُمَّ يُبْدِي لَهُمْ شَوَاهِدَ الْبَذْلِ وَمُسْتَعْطَفَاتِ سَوَابِقِ الْأَمْرِ وَيُظْهِرُ لَهُمْ بِهِ عِنْدَ إِقْبَالِهِ بِهِ عَلَيْهِمْ وَإِجْلَالِهِ مَنْزِلَةً لَدَيْهِمْ بِأَنْبَاءِ كَوْنِ دَوَارِكِ الْوَفَاءِ وَالِاحْتِوَاءِ عَلَى كُلِّ مَحْبُوبٍ وَمَطْلُوبٍ وَمَرْغُوبٍ بِاسْتِتْمَامِ كَمَالِ الْمُصَافَاةِ وَاتِّحَادِ مِنَحِ الْمُوَالَاةِ، ثُمَّ يَعْطِفُ عَلَيْهِ فِي قَرَارِ أَمْنِ مَا أَحَلَّهُمْ فِيهِ بِإِشْهَادِهِ إيَّاهُمْ الْغَيبَةَ عَنْهُمْ وَالْأَخْذَ بِمَا أَقْبَلَ بِهِ عَلَيْهِمْ وَانْتِزَاعٍ لِكُلِّ مَا آنَسَهُمْ مِنْ مِنَحِهِ وَعَطَفَ عَلَيْهِمْ مِنْ بَذْلِهِ وَأَوْقَفَ عَلَيْهِمْ لِمَا يُرِيدُ أَنْ يُبَلِّغَهُمْ إِلَيْهِ وَيَطْلُبَهُمْ بِهِ أَضْدَادَ الشَّوَاهِدِ الْمُتَقَدِّمَةِ فَلَوْ رَأَيْتَهُمْ بِعَيْنِ إشْهَادِهِ إيَّاهُمْ وَكَوْنِ فِيمَا فِيهِ أَحَلَّهُمْ لَرَأَيْت رَهَائِنَ مِنْ أَشْبَاحُ أَسْرَى وَاحْتِيَاجُ جَوَائِبِ أَرْوَاحِ سِرْيَ.

Thumma yuṭāliʿuhum fīmā bihi yuṭāliʿuhum muṭālaʿātu sirri al-muḥtarazi al-murtajafi ʿalayhim bihi fī ʾiẓhāri mā kammanahu wadhalika qabla ʾan yushrifa bihim ʿalā ḥijābin gharībin hadhihi al-ṣifatu thumma yubdī lahum shawāhida al-badhli wamustaʿṭafāti sawābiqi al-ʾamri wayuẓhiru lahum bihi ʿinda ʾiqbālihi bihi ʿalayhim waʾijlālihi manzilatan ladayhim biʾanbāʾi kawni dawāriki al-wafāʾi wa-al-iḥtiwāʾi ʿalā kulli maḥbūbin wamaṭlūbin wamarghūbin bi-istitmāmi kamāli al-muṣāfāti wa-ittiḥādi minaḥi al-muwālāti, thumma yaʿṭifu ʿalayhi fī qarāri ʾamni mā ʾaḥallahum fīhi biʾishhādihi ʾyyāhum al-ghaybata ʿanhum wa-al-ʾakhdha bimā ʾaqbala bihi ʿalayhim wa-intizāʿin likulli mā ʾānasahum min minaḥihi waʿaṭafa ʿalayhim min badhlihi waʾawqafa ʿalayhim limā yurīdu ʾan yuballighahum ʾilayhi wayaṭlubahum bihi ʾaḍdāda al-shawāhidi al-mutaqaddimati falaw raʾaytahum biʿayni ʾshhādihi ʾyyāhum wakawni fīmā fīhi ʾaḥallahum laraʾayt rahāʾina min ʾashbāḥu ʾasrā wa-iḥtiyāju jawāʾibi ʾarwāḥi sirya.

Then, within that by which He makes them behold, He gives them glimpses of the guarded secret that makes them tremble, through the disclosure of what He had hidden. This is before He raises them to a strange veil bearing this attribute. Next He displays to them the evidences of free giving and the tender invitations of the command already decreed. As He turns upon them through it, He shows them the majesty of a station in His presence: tidings of the recurring attainment of fidelity, the encompassing of every beloved, sought, and desired thing, the completion of perfect purity between companions, and the union of the gifts of friendship. Then, in the settled security of the place where He has lodged them, He turns upon it by making them witness their absence from themselves. He takes them through that with which He has approached them, strips away every gift that had brought them familiarity, withdraws what He had freely bestowed upon them, and holds them there for what He intends to make them reach and what He seeks from them—the opposites of the evidences that came before. If you could see them with the eye of His making them witness, and see the condition in which He has lodged them, you would behold bodies held as pledges and taken captive, while swift-roaming spirits stand in need. [The closing words are uncertain.]

§ 022

كَيْفَ قَدْ رَهَقُوا بِالْمُحِقِّ فِي مَلَكُوتِ عِزِّهِ وَأُرْهَقُوا بِفَرْطِ ابْتِلَاءِ الْحَقِّ لَهُمْ بِفَقْدِهِ مِمَّا هُمْ بِهِ مِنْهُ يَصْرُخُونَ، وَبِهِ إِلَيْهِمْ فِي غَمَرَاتِ الْكَرْبِ يَضِجُّونَ، قَدْ جَمَعَ أَنْفَاسَهُمْ فِي أَنْفَاسِهِمْ وَحَبَسَ أَرْوَاحَهُمْ فِي أَرْوَاحِهِمْ فَهُمْ بِهِ عَلَيْهِ يَتَرَدَّدُونَ وَمِنْهُ بِهِ إِلَيْهِ يَتَوَحَّدُونَ، وَهَذَا بَعْضُ عِلْمِ التَّوْحِيدِ مِمَّا لَوَّحَ إِلَيْهِ بِهِ صَفْوَتَهُ.

Kayfa qad rahaqū bi-al-muḥiqqi fī malakūti ʿizzihi waʾurhaqū bifarṭi ibtilāʾi al-ḥaqqi lahum bifaqdihi mimmā hum bihi minhu yaṣrukhūna, wabihi ʾilayhim fī ghamarāti al-karbi yaḍijjūna, qad jamaʿa ʾanfāsahum fī ʾanfāsihim waḥabasa ʾarwāḥahum fī ʾarwāḥihim fahum bihi ʿalayhi yataraddadūna waminhu bihi ʾilayhi yatawaḥḥadūna, wahadhā baʿḍu ʿilmi al-tawḥīdi mimmā lawwaḥa ʾilayhi bihi ṣafwatahu.

How they have been overtaken by obliteration in the kingdom of His might, and burdened by the Real’s intense testing of them through the loss of what they had from Him! Through Him they cry out to Him; through Him, amid waves of anguish, they lament to themselves. He has gathered their breaths within their breaths and confined their spirits within their spirits. By Him they move back and forth before Him, and from Him, by Him, and toward Him they affirm oneness. This is a portion of the knowledge of divine unity that He has intimated to His elect.

§ 023

تَمَّ بِحَمْدِ اللَّهِ وَمِنْهُ وَصَلَّى عَلَى مُحَمَّدٍ وَآلِهِ وَسَلَّمَ تَسْلِيمًا. وَكَانَتْ نُسْخَةُ الْأَصْلِ أَعْجَمِيَّةً سَقِيمَةً جِدًّا فَلْنَتَوَقَّعْ نُسْخَةً صَحِيحَةً لِلْمُقَابَلَةِ إِنْ شَاءَ اللَّهُ تَعَالَى

Tamma biḥamdi Allāhi waminhu waṣallā ʿalā Muḥammadin waʾālihi wasallama taslīman. wakānat nuskhatu al-ʾaṣli ʾaʿjamiyyatan saqīmatan jiddan falnatawaqqaʿ nuskhatan ṣaḥīḥatan li-l-muqābalati ʾin shāʾa Allāhu taʿālā

Completed by the praise and favor of God. May He bless Muḥammad and his family and grant them full peace. The exemplar was non-Arabic in expression and gravely defective; let us therefore await a sound copy for collation, God Most High willing.

كِتَابُ الْجُنَيْدِ إِلَى عَمْرِو بْنِ عُثْمَانَ الْمَكِّيِّ

Kitābu al-Junaydi ʾilā ʿamriw bni ʿuthmāna al-makkiyyi

Al-Junayd’s Letter to ʿAmr ibn ʿUthmān al-Makkī

§ 025 • SOURCE P 157, 159, 160

كِتَابُ الْجُنَيْدِ إِلَى عَمْرِو بْنِ عُثْمَانَ الْمَكِّيِّ رَحِمَهُمَا اللَّهُ تَعَالَى أُوتِيت مِنْ الْعِلْمِ وَالْحِكْمَةِ أَعْلَى مَنَازِلِهِ وَتَنَاهَيْت مِنْ الرُّسُوخِ فِي الْمَعْرِفَةِ إِلَى غَايَةِ أَمَاكِنِهَا، وَأُدْنِيَت فِي مَجَالِسِ الْقُرْبِ إِلَى أَزْلَفِ مَوَاطِنِهَا وَتُبَوِّئُ بِكَ مِنْ كَمَالِ جَوَامِعِ الْأَنْبَاءِ إِلَى اسْتِيعَابِ مَعَالِمِهَا فَجَرَى ذَلِكَ لَكَ بِالتَّمْكِينِ وَأَنْتَ مُسْتَبْصِرٌ وَعَلَوْت فِي سُمُوِّ انْتِهَائِهِ مُشْرِفًا مُسْتَظْهِرًا قَدْ تَضَمَّنَتْهُ بِقُوَّةِ الِاشْتِمَالِ عَلَيْهِ فَأَفْضَوْا إِلَيْكَ وَاسْتَغْنَيْت عَنْ السِّعَايَةِ إِلَيْهِ بِمَنِيعَةِ صَوْلَةِ التَّمْكِينِ، لِأَنَّكَ ذَلِكَ كُلُّهُ بِوَاضِحِ الْحَقِّ مُسْتَبِينٌ، وَلِأَنَّكَ فِيمَا اخْتَلَفْت فِيهِ مِنْ الْعِلْمِ عَلَى صِحَّةِ الْيَقِينِ، وَجَعَلَكَ اللَّهُ مَعَ ذَلِكَ مَنْ سَعِدَ بِهِ إِخْوَانُهُ، وَنَالُوا الْبُغْيَةَ مِنْ الْعِلْمِ بِوَصْفِهِ وَبَيَانِهِ وَانْكَشَفَتْ لَهُمْ الْحَقَائِقُ الْمَشْفِيَّةُ، مِنْ تَعْبِيرِ لِسَانِهِ، وَأَنَسٍ مِنْهُمْ مَنْ غَابَ أَوْ حَضَرَ بِشَرَفِ مَكَانِهِ بَلْ جَعَلَكَ اللَّهُ نُورًا يَمْلَأُ بِسِنَا ضِيَائِهِ الْخَافِقِينَ وَيَلُوحُ مُضِيئًا طَالِعًا عَلَى سَائِرِ الثَّقَلَيْنِ فَيَنَالُ عِنْدَ ذَلِكَ كُلُّ فَرِيقٍ مِنْهُمْ حَظَّهُ الْكَامِلَ وَيَصِلُ إِلَى مُرَادِهِ الشَّامِلَ الْفَاضِلَ حَتَّى تَكُونَ هَذِهِ الظَّوَاهِرُ أُمُورَهُ الَّتِي أَلْبَسَهَا وَبِوَادِي أَحْوَالِهِ الَّتِي أُرِيدَ بِهَا وَقَدْ نَظَرَ فِيهَا، فَوَقَفَتْ بِهِ الضِّنَةَ عَنْ ظُهُورِهِ وَتَضَمُّنَهِ الصَّوْنَ وَالْحَجَبَةَ وَالْكَتْمَ عَنْ حُضُورِهِ وَذَلِكَ سِرٌّ تَضِلُّ الْعُقُولُ عَنْ الْإِشَارَةِ إِلَيْهِ، وَتَنْقَطِعُ الْفُهُومُ عَنْ شَيْءٍ مِنْ الْمَوْرُودِ عَلَيْهِ. هَيْهَاتَ، هَيْهَاتَ طُمِسَتْ عَنْ ذَلِكَ أَطْوَاقَ كَوَامِلِ الْعُلَمَاءِ وَضَلَّتْ عَنْهُ مَقَالِيدُ أَكَابِرِ الْفُهَمَاءِ فَهُوَ فِي تَفَرُّدِ تَوَحُّدِهِ عَلَى وَيَعْزِلُ قُيُومَتَهُ تَجَرُّدُهُ، فَكَمْ مِنْ مُومِئٍ إِلَيْهِ بِتَوَهُّمِهِ، وَمِنْ مُظْهِرٍ التَّحَقُّقِ بِهِ بِالطِّيبِ عِنْدَهُ أَنْ يُعَرِّضَ لِيَنْطِقَ بِهِ تَلَجْلُجَ لِسَانِهِ وَتَحَيَّرَ عِنْدَ الْإِيمَاءِ بِهِ إِلَى بَيَانِهِ، وَيَظُنُّ الْجَاهِلُ إِذَا سَمِعَهُ أَنَّهُ قَدْ أَصَابَ وَهُوَ فِي عَمْيَاءَ مُظْلِمَةٍ عِنْدَ الْخِطَابِ يَكُونُ فِي دَعْوَاهُ وَحَقِيقَةُ الْحَقِّ تَدْفَعُهُ وَيُوهِمُ بِوَصْفِهِ السَّامِعِ فِي الْقَصْدِ إِلَى مَا يَقَعُ الْفَهْمُ بِهِ فِي النَّفَادِ فِيمَا أَمَرَ بِهِ وَالتَّرْكُ لِمَا نَهَى عَنْهُ، وَذَلِكَ بَعْضُ حَقِّ الْعِلْمِ عَلَى مَنْ حَمَلَهُ، فَمَتَى اقْتَضَيْت لِنَفْسِكَ نَفْعَ الْعِلْمِ لَهَا قَبْلَ إعْطَائِكَ مِنْهَا، حَقَّ مَا لِلْعِلْمِ وَاجِبٌ احْتَجِبْ عَنْكَ نَفْحُهُ وَنُورُهُ وَبَقِيَ عَلَيْكَ رَسْمُهُ وَظُهُورُهُ وَذَلِكَ حُجَّةٌ لِلْعِلْمِ عَلَيْكَ وَإِنْ كَانَ رَسْمُهُ ظَاهِرٌ لَدَيْكَ فَاحْذَرْ أَيُّهَا الرَّجُلُ الَّذِي قَدْ لَبِسَ مِنْ الْعِلْمِ ظَاهِرَ حِلْيَتِهِ، ظَاهِرَ لَدَيْكَ، وَأَوْمِئْ الْمُشِيرُونَ إِلَيْهِ بِجَمِيلِ لَبِسْته وَقَصُرَ عَنْ الْعَمَلِ بِمَحْضِ حَقِيقَتِهِ مَا وَقَعَتْ بِهِ الْإِشَارَةُ إِلَيْكَ، وَانْبَسَطَت بِهِ الْأَلْسُنُ مِنْ الثَّنَاءِ عَلَيْكَ، فَإِنَّ ذَلِكَ حَتْفٌ لِمَنْ هَذِهِ الصِّفَةُ صِفَتُهُ وَحُجَّةٌ مِنْ اللَّهِ تَعَالَى عَلَيْهِ فِي عَاقِبَتِهِ، فَلَمَّا سَمِعَ الْعَالِمُ مِنْ الْحَكِيمِ مَا نَطَقَ بِهِ وَقَرَعَ سَمْعَهُ بَيَانَ مَا شَرَحَهُ لَهُ أَطْرَقَ مُفَكِّرًا ثُمَّ انْتَحَبَ بَعْدَ الْفِكْرَةِ بَاكِيًا، فَطَالَ بُكَاؤُهُ وَعَلَا نَحِيبُهُ وَاشْتَدَّ اضْطِرَابُهُ فَأَقْبَلَ عَلَيْهِ عِنْدَ ذَلِكَ الْحَكِيمِ فَقَالَ لَهُ: الْآنَ حِينَ بَدَتْ شَمْسُ الْحِكْمَةِ تَطَّلُعُ عَلَيْكَ وَوَاضِحٌ نُورُهَا يَصِلُ إِلَيْكَ، وَعِنْدَ ذَلِكَ تَنْجَلِي عَنْكَ ظُلُمَاتُ مَا أَعْرَضْت عَنْهُ مِنْ عِلْمِكَ وَأَغْفَلْتهُ مِنْ مَوَانِعِ الْعِلَلِ لِفَهْمِكَ وَإِنِّي أُؤَمِّلُ بِذَلِكَ صَلَاحَ مَا أَفْسَدْتُهُ وَالتَّلَافِيَ لِحِفْظِ مَا ضَيَّعْتُهُ، فَلَمَّا سَمِعَ الْعَالِمُ إِقْبَالَ الْحَكِيمِ عَلَيْهِ بِذَلِكَ سَكَنَ مِنْ اضْطِرَابِهِ وَهُدِئَ مِنْ شِدَّةِ بُكَائِهِ ثُمَّ أَقْبَلَ عَلَى الْحَكِيمِ فَقَالَ: زِدْنِي مِنْ دَوَائِكَ هَذَا فَقَدْ لَاوَمَ جُرْحِي، وَقَوِيَتْ الْأَطْمَاعُ فِي الْوُقُوعِ لِحُجَّتِي فَخَلِّصْنِي بِلَطِيفِ حِيلَتِكَ وَرَفِيقِ حِكْمَتِكَ مِنْ وَبَالِ مَا أَنْتَ أَعْلَمُ بِمَا كَمَنْ مِنْهُ فِي سِرِي وَاسْتَتَرَ عَنِّي مِنْ خَفِيٍّ هَوَى الشَّرِّ فَقَدْ انْطَوَى عَنِّي فِي سَالِفِ الْأَوْقَاتِ الْمَاضِيَةِ خَفِيَ مُسْتَبْطَنَاتٍ كَانَتْ فِي السَّرَائِرِ كَامِنَةً وَكَشَفَتْ لِي عَنْهَا بِجَمِيلِ نَعْتِكَ وَأَوْقَفَتْنِي عَلَى مَا بَطَنَ مِنْهَا بِلَطِيفِ رِفْقِكَ. قَالَ لَهُ الْحَكِيمُ: تَحْمَدُ اللَّهَ أَبَدًا فِيمَا أَنْعَمَ بِهِ عَلَيْكَ مِنْ اطِّلَاعِهِ إيَّاكَ عَلَى ذَلِكَ وَإِيقَافِهِ لَكَ عَلَى مَوَاضِعِ خَلَلِكَ، فَكُنْ بِالذِّلَّةِ بَيْنَ يَدَيْهِ خَاضِعًا وَافْتَقِرْ إِلَيْهِ بِالِاسْتِنْكَانَةِ وَالْخُضُوعِ ضَارِعًا فَإِنَّكَ تَلْفَاهُ لَخَفِيٍّ (لَا تَخْفَى) مُنَاجَاتُكَ لَهُ سَامِعًا وَإِنَّكَ إِذَا كُنْت كَذَلِكَ كَانَ لَكَ إِلَيْهِ شَافِعًا، وَاعْلَمْ مَعَ

Kitābu al-Junaydi ʾilā ʿamriw bni ʿuthmāna al-makkiyyi raḥimahumā Allāhu taʿālā ʾūtīt min al-ʿilmi wa-al-ḥikmati ʾaʿlā manāzilihi watanāhayt min al-rusūkhi fī al-maʿrifati ʾilā ghāyati ʾamākinihā, waʾudniyat fī majālisi al-qurbi ʾilā ʾazlafi mawāṭinihā watubawwiʾu bika min kamāli jawāmiʿi al-ʾanbāʾi ʾilā istīʿābi maʿālimihā fajarā dhalika laka bi-al-tamkīni waʾanta mustabṣirun waʿalawt fī sumuwwi intihāʾihi mushrifan mustaẓhiran qad taḍammanathu biquwwati al-ishtimāli ʿalayhi faʾafḍawā ʾilayka wa-istaghnayt ʿan al-siʿāyati ʾilayhi bimanīʿati ṣawlati al-tamkīni, liʾannaka dhalika kulluhu biwāḍiḥi al-ḥaqqi mustabīnun, waliʾannaka fīmā ikhtalaft fīhi min al-ʿilmi ʿalā ṣiḥḥati al-yaqīni, wajaʿalaka Allāhu maʿa dhalika man saʿida bihi ʾikhwānuhu, wanālū al-bughyata min al-ʿilmi biwaṣfihi wabayānihi wa-inkashafat lahum al-ḥaqāʾiqu al-mashfiyyatu, min taʿbīri lisānihi, waʾanasin minhum man ghāba ʾaw ḥaḍara bisharafi makānihi bal jaʿalaka Allāhu nūran yamlaʾu bisinā ḍiyāʾihi al-khāfiqīna wayalūḥu muḍīʾan ṭāliʿan ʿalā sāʾiri al-thaqalayni fayanālu ʿinda dhalika kullu farīqin minhum ḥaẓẓahu al-kāmila wayaṣilu ʾilā murādihi al-shāmila al-fāḍila ḥattā takūna hadhihi al-ẓawāhiru ʾumūrahu allatī ʾalbasahā wabiwādī ʾaḥwālihi allatī ʾurīda bihā waqad naẓara fīhā, fawaqafat bihi al-ḍinata ʿan ẓuhūrihi wataḍammunahi al-ṣawna wa-al-ḥajabata wa-al-katma ʿan ḥuḍūrihi wadhalika sirrun taḍillu al-ʿuqūlu ʿan al-ʾishārati ʾilayhi, watanqaṭiʿu al-fuhūmu ʿan shayʾin min al-mawrūdi ʿalayhi. hayhāta, hayhāta ṭumisat ʿan dhalika ʾaṭwāqa kawāmili al-ʿulamāʾi waḍallat ʿanhu maqālīdu ʾakābiri al-fuhamāʾi fahuwa fī tafarrudi tawaḥḥudihi ʿalā wayaʿzilu quyūmatahu tajarruduhu, fakam min mūmiʾin ʾilayhi bitawahhumihi, wamin muẓhirin al-taḥaqquqi bihi bi-al-ṭībi ʿindahu ʾan yuʿarriḍa liyanṭiqa bihi talajluja lisānihi wataḥayyara ʿinda al-ʾīmāʾi bihi ʾilā bayānihi, wayaẓunnu al-jāhilu ʾidhā samiʿahu ʾannahu qad ʾaṣāba wahuwa fī ʿamyāʾa muẓlimatin ʿinda al-khiṭābi yakūnu fī daʿwāhu waḥaqīqatu al-ḥaqqi tadfaʿuhu wayūhimu biwaṣfihi al-sāmiʿi fī al-qaṣdi ʾilā mā yaqaʿu al-fahmu bihi fī al-nafādi fīmā ʾamara bihi wa-al-tarku limā nahā ʿanhu, wadhalika baʿḍu ḥaqqi al-ʿilmi ʿalā man ḥamalahu, famatā iqtaḍayt linafsika nafʿa al-ʿilmi lahā qabla ʾʿṭāʾika minhā, ḥaqqa mā li-l-ʿilmi wājibun iḥtajib ʿanka nafḥuhu wanūruhu wabaqiya ʿalayka rasmuhu waẓuhūruhu wadhalika ḥujjatun li-l-ʿilmi ʿalayka waʾin kāna rasmuhu ẓāhirun ladayka fa-iḥdhar ʾayyuhā al-rajulu alladhī qad labisa min al-ʿilmi ẓāhira ḥilyatihi, ẓāhira ladayka, waʾawmiʾ al-mushīrūna ʾilayhi bijamīli labisth waqaṣura ʿan al-ʿamali bimaḥḍi ḥaqīqatihi mā waqaʿat bihi al-ʾishāratu ʾilayka, wa-inbasaṭat bihi al-ʾalsunu min al-thanāʾi ʿalayka, faʾinna dhalika ḥatfun liman hadhihi al-ṣifatu ṣifatuhu waḥujjatun min Allāhi taʿālā ʿalayhi fī ʿāqibatihi, falammā samiʿa al-ʿālimu min al-ḥakīmi mā naṭaqa bihi waqaraʿa samʿahu bayāna mā sharaḥahu lahu ʾaṭraqa mufakkiran thumma intaḥaba baʿda al-fikrati bākiyan, faṭāla bukāʾuhu waʿalā naḥībuhu wa-ishtadda iḍṭirābuhu faʾaqbala ʿalayhi ʿinda dhalika al-ḥakīmi faqāla lahu: al-ʾāna ḥīna badat shamsu al-ḥikmati taṭṭaluʿu ʿalayka wawāḍiḥun nūruhā yaṣilu ʾilayka, waʿinda dhalika tanjalī ʿanka ẓulumātu mā ʾaʿraḍt ʿanhu min ʿilmika waʾaghfalthu min mawāniʿi al-ʿilali lifahmika waʾinnī ʾuʾammilu bidhalika ṣalāḥa mā ʾafsadtuhu wa-al-talāfiya liḥifẓi mā ḍayyaʿtuhu, falammā samiʿa al-ʿālimu ʾiqbāla al-ḥakīmi ʿalayhi bidhalika sakana min iḍṭirābihi wahudiʾa min shiddati bukāʾihi thumma ʾaqbala ʿalā al-ḥakīmi faqāla: zidnī min dawāʾika hadhā faqad lāwama jurḥī, waqawiyat al-ʾaṭmāʿu fī al-wuqūʿi liḥujjatī fakhalliṣnī bilaṭīfi ḥīlatika warafīqi ḥikmatika min wabāli mā ʾanta ʾaʿlamu bimā kaman minhu fī sirī wa-istatara ʿannī min khafiyyin hawā al-sharri faqad inṭawā ʿannī fī sālifi al-ʾawqāti al-māḍiyati khafiya mustabṭanātin kānat fī al-sarāʾiri kāminatan wakashafat lī ʿanhā bijamīli naʿtika waʾawqafatnī ʿalā mā baṭana minhā bilaṭīfi rifqika. qāla lahu al-ḥakīmu: taḥmadu Allāha ʾabadan fīmā ʾanʿama bihi ʿalayka min iṭṭilāʿihi ʾyyāka ʿalā dhalika waʾīqāfihi laka ʿalā mawāḍiʿi khalalika, fakun bi-al-dhillati bayna yadayhi khāḍiʿan wa-iftaqir ʾilayhi bi-al-istinkānati wa-al-khuḍūʿi ḍāriʿan faʾinnaka talfāhu lakhafiyyin (lā takhfā) munājātuka lahu sāmiʿan waʾinnaka ʾidhā kunt kadhalika kāna laka ʾilayhi shāfiʿan, wa-iʿlam maʿa

A letter from al-Junayd to ʿAmr ibn ʿUthmān al-Makkī—may God Most High have mercy on them both. May you be granted the highest stations of knowledge and wisdom; may you reach the furthest degree of firm rootedness in direct knowledge; may you be brought near, in the assemblies of proximity, to their closest dwelling places; and may you be established in the full compass of revealed meanings until you comprehend all their landmarks. May this come to you with stability and clear sight. May you rise to the summit of its completion, overlooking it with mastery, encompassing it with strength, until its meanings disclose themselves to you and you have no need to pursue them, protected by the irresistible power of stability. For in all of this you see clearly by the manifest truth, and amid the matters of knowledge in which people differ you stand upon sound certainty. May God also make you one through whom your brethren find felicity: may they attain their object in knowledge through your description and explanation; may hidden truths be unveiled to them through the expression of your tongue; and may both absent and present find companionship in the nobility of your station. Indeed, may God make you a light whose radiance fills east and west, rising in brilliance over humankind and jinn alike, so that each company receives its full share and reaches its ample and worthy aim. Yet outward disclosures are clothed forms and the valleys of spiritual states are intended meanings. When the servant looks into them, jealous care may prevent their appearance, and safeguarding, veiling, and concealment may keep them from becoming present. This is a secret toward which intellects lose the path of indication and before which understandings fail to grasp what descends upon them. Far, very far! The circles of the most accomplished scholars have been effaced before it, and the keys of the greatest people of understanding have gone astray from it. In the solitary unity of its oneness it remains aloft, while its self-subsistence isolates its sheer transcendence. How many point toward it through mere imagining; how many claim realization of it because speech about it pleases them! But when required to articulate it, the tongue falters; when asked to indicate it, the speaker is bewildered by its exposition. The ignorant listener supposes that such a speaker has reached the mark, while in addressing it he remains in blind darkness: his claim asserts one thing, while the truth itself repels him. By his description he gives the listener an illusion. The proper aim is instead to carry out what knowledge commands and leave what it forbids; this is part of the right that knowledge has over the one who bears it. Whenever you demand that knowledge benefit you before you have rendered from yourself what is due to knowledge, its fragrance and light are veiled from you, while only its outward form and public appearance remain. That remaining form is knowledge’s proof against you, even though it appears to be yours. Beware, therefore, you who wear the outward ornament of knowledge and toward whom people point because of the beauty of that garment, while your practice falls short of its pure reality. Beware the praise that tongues spread about you: for a person in this condition it is death, and it becomes God Most High’s proof against him at his final return. When the scholar heard what the sage had spoken and the explanation struck his hearing, he bowed his head in thought. Then, after reflecting, he broke into tears. His weeping continued, his sobbing rose, and his agitation grew intense. The sage turned to him and said, ‘Now the sun of wisdom has begun to rise upon you and its clear light is reaching you. The darkness of what you neglected in your knowledge, and of the defects that obstructed your understanding, will now clear away. Through this I hope for the repair of what you have spoiled and the recovery and preservation of what you have lost.’ When the scholar heard the sage address him in this way, his agitation quieted and his violent weeping subsided. He turned to the sage and said, ‘Give me more of this medicine: it has touched the seat of my wound. Strong desires have begun to contend against my plea, so rescue me, through the subtlety of your means and the gentleness of your wisdom, from the ruin whose hidden presence in my secret you know better than I. The concealed inclination to evil was hidden from me. In times past, inward motives lay folded away and dormant within my deepest thoughts; your fine description has uncovered them and your gentle care has shown me what lay concealed.’ The sage said, ‘Praise God forever for the favor by which He has shown you this and made you stand before the places of your failure. Remain humbly submissive before Him; display your need of Him with lowliness, surrender, and supplication. You will find Him hearing even your most hidden intimate prayer—nothing of it is concealed from Him. If you remain so, your need itself will intercede for you with Him. Know also—’

§ 026 • SOURCE P 161

ذَلِكَ أَنَّ أَلْسِنَةَ الْحِكْمَةِ لَا تُنْطَقُ إِلَّا مِنْ بَعْدِ أَنْ يُؤْذَنَ لَهَا وَإِذَا نَطَقَتْ وَقَعَ النَّفْعُ لِمَنْ أَسْمَعَ بِهَا وَإِنَّمَا مَثَلُ ذَلِكَ مِنْ فَضْلِ اللَّهِ عَلَى خَلْقِهِ، مَثَلُ غَيْثِ سَمَائِهِ الَّذِي إِذَا أَنْزَلَهُ أَحْيَا بِهِ مَيِّتٌ أَرْضِهِ، أَمَا سَمِعْت اللَّهَ تَعَالَى يَقُولُ

Dhalika ʾanna ʾalsinata al-ḥikmati lā tunṭaqu ʾillā min baʿdi ʾan yuʾdhana lahā waʾidhā naṭaqat waqaʿa al-nafʿu liman ʾasmaʿa bihā waʾinnamā mathalu dhalika min faḍli Allāhi ʿalā khalqihi, mathalu ghaythi samāʾihi alladhī ʾidhā ʾanzalahu ʾaḥyā bihi mayyitun ʾarḍihi, ʾamā samiʿt Allāha taʿālā yaqūlu

‘—that the tongues of wisdom speak only after they have been given leave. When they speak, benefit reaches those whom God enables to hear through them. This favor of God toward His creation resembles the rain of His heaven: when He sends it down, He gives life through it to the dead earth. Have you not heard God Most High say:’

§ 027

فَانْظُرْ إِلى آثَارِ رَحْمَتِ اللَّهِ كَيْفَ يُحْيِ الْأَرْضَ بَعْدَ مَوْتِها إِنَّ ذَٰلِكَ لَمُحْيِ الْمَوْتى وَهُوَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ

Fa-inẓur ʾilā ʾāthāri raḥmati Allāhi kayfa yuḥyi al-ʾarḍa baʿda mawtihā ʾinna dhālika lamuḥyi al-mawtā wahuwa ʿalā kulli shayʾin qadīrun

So observe the traces of God’s mercy: how He gives life to the earth after its death. Surely He is the One who gives life to the dead, and He has power over all things.

§ 028

[الرُّومِ: 50] وَكَذَلِكَ يُحْيِي اللَّهُ تَعَالَى بِأَلْسِنَةِ الْمُحْكَمَةِ مَا أَمَاتَ الْإِعْرَاضَ عَنْهُ مِنْ قُلُوبِ أَهْلِ الْغَفْلَةِ. قَالَ الْعَالِمُ لِحَكِيمٌ: أَجَلْ إِنَّ الَّذِي وَصَفْتُه كَمَا وَصَفْته وَإِنِّي أُومِلُ مِنْ الَّذِي ابْتَدَأْتَنِي بِلِسَانِ حِكْمَتِكَ وَجَادَ عَلَيَّ بِعَطْفِ رَحْمَتِكَ أَنْ اسْتَنْقَذَنِي مِنْ وَبَالِ التَّقْصِيرِ بِدَلَالَتِكَ وَتُخْرِجْنِي مِنْ ذِلَّةِ التَّخَلُّفِ بِمُصَادَفَةِ رُؤْيَتِكَ، وَقَدْ عَلِمْت الْآنَ أَنْ أُرَبِي إِلَى التَّكَشُّفِ لِي عَمَّا لَزِمَنِي مِنْ وَبَالِ تُرْكِي لِلْعَمَلِ بِعِلْمِي وَتَخَلَّفِي عَمَّا أَوْجَبَهُ حَقُّ الْعِلْمِ عَلَيَّ وَعَمَّا اسْتَتَرَ فِي نَفْسِي وَانْطَوَى بِالِاسْتِخْفَاءِ فِي سِرِّي مَا لَمْ أَكُنْ لَهُ مُدْرَكًا وَلَا بِمَا مَعِي مِنْ الْعِلْمِ عَلَيْهِ وَاقِفًا وَقَدْ أَشْرَفْت الْآنَ بِقَدْرِ مَا أَيَّدَنِي اللَّهُ تَعَالَى بِهِ مِنْكَ وَمَنَّ بِهِ عَلَيَّ وَكَشَفَهُ لِي بِأَسْبَابِكَ عَلَى بَعْضِ ذَلِكَ فَبِعِلْمِي بِالْقَلِيلِ مِنْ ذَلِكَ عَلِمْت أَنَّ عَلَيَّ مِنْهُ كَثِيرًا لَمْ أُدْرِكْهُ وَخَفِيًّا مُسْتَنْبِطًا لَمْ أَرَهُ وَلَمْ أَعْرِفْهُ فَاكْشِفْ لِي أَيُّهَا الْحَكِيمُ مِنْ أَمْرِي عَمَّا أَنْتَ أَعْلَمُ بِهِ مِنَّى فَإِنْ الطَّبِيبُ أَعْلَمُ بِدَاءِ السَّقِيمِ مِنْ نَفْسِهِ وَأَحَقُّ أَنْ يَصِفَ لَهُ مِنْ الدَّوَاءِ مَا يَكُونُ سَبَبًا لِبُرْئِهِ. قَالَ الْحَكِيمُ: قَدْ بَدَتْ مُطَالَعَاتُ الْفَهْمِ تُلْحَقُكَ بِمَعْرِفَةِ مَا عَلَيْكَ مِنْ ذَلِكَ وَلَكَ وَبَدَتْ أَوَائِلُ مَعَانِي الصَّحْوِ تَلُوحُ لِعَقْلِكَ وَبَدَتْ أَوَائِلُ الْإِفَاقَةِ تَسْنَحُ بِحَرَكَاتِهَا لِبَعْضِ مَا فِي سِرِّكَ وَاعْلَمْ أَنَّ ضَرَرَ الْأَدْيَانِ أَشَرُّ مِنْ ضَرَرِ الْأَبْدَانِ وَسَقَمُ الْجَوَارِحِ وَالْأَجْسَامِ أَسْهَلُ مِنْ سَقَمِ الْقُلُوبِ وَالْأَفْهَامِ، لِأَنَّ عِلَلَ الدِّينِ وَالْآفَاتِ الْمُعْتَرَضَةِ عَلَى الْيَقِينِ سَبَبٌ لِلْبَوَارِ وَمَوْرِدَةٌ لِأَهْلِهَا عَلَى النَّارِ وَمُؤَدِّيَةٌ إِلَى سُخَطِ الْجَبَّارِ وَمَا عَدَا ذَلِكَ إِلَى غَيْرِهِ وَكَانَ وَاقِفًا فِيمَا سِوَاهُ مِنْ الْأَمْرَاضِ وَالْأَسْقَامِ الْكَائِنَةِ فِي الْجَوَارِحِ وَالْأَجْسَامِ فَذَلِكَ ضَرَرٌ يُؤْمَلُ بُرْؤُهُ وَيَزُولُ مَكْرُوهُهُ وَشَرُّهُ وَيُرْجَى مِنْ اللَّهِ تَعَالَى ثَوَابُهُ وَأَجْرُهُ وَاعْلَمْ أَنَّ الطَّبِيبَ الْعَالِمَ الْمُجَرَّبَ وَالْحَكِيمَ النَّاصِحَ الْمُؤَدِّبَ أَعْلَمُ بِزَيْفِ الْأَبَدَانِ وَالْعِلَلِ الْمُخَامَرَةِ بِآفَاتِهَا لِلْأَدْيَانِ لِأَنَّ

[Al-rūmi: 50] wakadhalika yuḥyī Allāhu taʿālā biʾalsinati al-muḥkamati mā ʾamāta al-ʾiʿrāḍa ʿanhu min qulūbi ʾahli al-ghaflati. qāla al-ʿālimu liḥakīmun: ʾajal ʾinna alladhī waṣaftuh kamā waṣafth waʾinnī ʾūmilu min alladhī ibtadaʾtanī bilisāni ḥikmatika wajāda ʿalayya biʿaṭfi raḥmatika ʾan istanqadhanī min wabāli al-taqṣīri bidalālatika watukhrijnī min dhillati al-takhallufi bimuṣādafati ruʾyatika, waqad ʿalimt al-ʾāna ʾan ʾurabī ʾilā al-takashshufi lī ʿammā lazimanī min wabāli turkī li-l-ʿamali biʿilmī watakhallafī ʿammā ʾawjabahu ḥaqqu al-ʿilmi ʿalayya waʿammā istatara fī nafsī wa-inṭawā bi-al-istikhfāʾi fī sirrī mā lam ʾakun lahu mudrakan walā bimā maʿī min al-ʿilmi ʿalayhi wāqifan waqad ʾashraft al-ʾāna biqadri mā ʾayyadanī Allāhu taʿālā bihi minka wamanna bihi ʿalayya wakashafahu lī biʾasbābika ʿalā baʿḍi dhalika fabiʿilmī bi-al-qalīli min dhalika ʿalimt ʾanna ʿalayya minhu kathīran lam ʾudrikhu wakhafiyyan mustanbiṭan lam ʾarahu walam ʾaʿrifhu fa-ikshif lī ʾayyuhā al-ḥakīmu min ʾamrī ʿammā ʾanta ʾaʿlamu bihi minnā faʾin al-ṭabību ʾaʿlamu bidāʾi al-saqīmi min nafsihi waʾaḥaqqu ʾan yaṣifa lahu min al-dawāʾi mā yakūnu sababan liburʾihi. qāla al-ḥakīmu: qad badat muṭālaʿātu al-fahmi tulḥaquka bimaʿrifati mā ʿalayka min dhalika walaka wabadat ʾawāʾilu maʿānī al-ṣaḥwi talūḥu liʿaqlika wabadat ʾawāʾilu al-ʾifāqati tasnaḥu biḥarakātihā libaʿḍi mā fī sirrika wa-iʿlam ʾanna ḍarara al-ʾadyāni ʾasharru min ḍarari al-ʾabdāni wasaqamu al-jawāriḥi wa-al-ʾajsāmi ʾashalu min saqami al-qulūbi wa-al-ʾafhāmi, liʾanna ʿilala al-dīni wa-al-ʾāfāti al-muʿtaraḍati ʿalā al-yaqīni sababun li-l-bawāri wamawridatun liʾahlihā ʿalā al-nāri wamuʾaddiyatun ʾilā sukhaṭi al-jabbāri wamā ʿadā dhalika ʾilā ghayrihi wakāna wāqifan fīmā siwāhu min al-ʾamrāḍi wa-al-ʾasqāmi al-kāʾinati fī al-jawāriḥi wa-al-ʾajsāmi fadhalika ḍararun yuʾmalu burʾuhu wayazūlu makrūhuhu washarruhu wayurjā min Allāhi taʿālā thawābuhu waʾajruhu wa-iʿlam ʾanna al-ṭabība al-ʿālima al-mujarraba wa-al-ḥakīma al-nāṣiḥa al-muʾaddiba ʾaʿlamu bizayfi al-ʾabadāni wa-al-ʿilali al-mukhāmarati biʾāfātihā li-l-ʾadyāni liʾanna

[Qurʾan 30:50]. ‘In just this way God Most High, through tongues governed by wisdom, revives the hearts of the heedless that turning away from Him had killed.’ The scholar said to the sage, ‘Yes, what you have described is just as you say. I hope that the One who first addressed me through the tongue of your wisdom and favored me with the tenderness of your mercy will rescue me, by your guidance, from the ruin of falling short and bring me out of the humiliation of lagging behind by letting me encounter your insight. I now know that I have been brought near to an unveiling of the harm that befell me because I failed to act on my knowledge, failed to render the right that knowledge imposed upon me, and remained unaware of what lay hidden in my soul and secretly folded in my innermost being. I had neither perceived it nor, with the knowledge I possessed, taken my stand against it. Through the measure of support that God Most High has now given me by you—favoring me and uncovering it through your means—I have looked upon some part of it. By knowing this little, I have learned that much more of it remains in me that I have not perceived: something hidden and deeply lodged that I have neither seen nor known. Sage, uncover for me what you know about my condition better than I do. A physician knows the sick person’s disease better than the patient, and is most entitled to prescribe the medicine that will bring about recovery.’ The sage replied, ‘The first rays of understanding have appeared and are joining you to knowledge of what is against you and what is for you. The first meanings of sobriety are becoming visible to your intellect, and the first stirrings of awakening have begun to pass over something within your secret. Know that injury to religion is more grievous than injury to the body, and sickness of the limbs and frame is easier than sickness of hearts and understandings. Defects in religion and afflictions that assail certainty bring destruction, lead their sufferers to the Fire, and carry them to the displeasure of the Overpowering One. Bodily illnesses and ailments are unlike this: one may hope to be cured of their harm and pain, and one may hope for God Most High’s reward through patiently bearing them. Know that an experienced learned physician and a sincere, disciplining sage understands bodily corruption and the intermingling maladies that afflict religion better than—’

§ 029 • SOURCE P 162

الْمُعَبَّرِ عَنْهُمَا يُعَبِّرُ عَمَّا يَجِدُ مِنْ ذَاتِهِ وَالْوَاصِفُ مُقَصِّرٌ عَنْ بُلُوغِ نَعْتِهِ لِذَلِكَ مُخْتَلِفٌ عَنْ الْوَصْفِ لِمَا هُنَالِكَ وَوَصْفُ الْمُتَطَبِّبِ الْخَبِيرِ الْمُجَرَّبِ الْبَصِيرِ يَكْشِفُ لِأَهْلِ الْأَمْرَاضِ عَمَّا وَجَدُوهُ وَيُنَبِّئُهُمْ عَنْ زَوَالِ مَا فَقَدُوهُ حَتَّى كَانَ الْمَوْصُوفُ بِعِبَارَةِ اللِّسَانِ مَنْظُورٌ إِلَيْهِ بِحَقِيقَةِ الْعِيَانِ وَإِنِّي أَصِفُ لَكَ عَلَى أَثَرِ ذَلِكَ أُمُورًا تَقْوَى لَكَ حَالَكَ وَتُبْلِغُكَ غَايَةَ الْبُغْيَةِ مِنْ سُؤَالِكَ وَالْقُوَّةُ بِاللَّهِ الْعَظِيمِ أَعْلَمُ أَيُّهَا الْمَنْسُوبُ إِلَى الْعِلْمِ بِوُقُوعِ الصَّحْوِ لَكَ تُبَيِّنُ حِيْرَةَ السُّكْرَةِ وَبِكَوْنِ الْإِفَاقَةِ تَقِفُ عَلَى وَقْتِ الْغَمْرَةِ وَبِصِحَّةِ الذِّكْرِ يَنْكَشِفُ لَكَ وَبَالُ الْغَفْلَةِ وَبِالسَّلَامَةِ وَالْعَافِيَةِ يَتَمَيَّزُ لَكَ وَقْتَ الْعِلَّةِ فَاعْلَمْ أَنَّ ذَلِكَ كُلَّهُ مُشْغِلٌ فِي حِينِ كَوْنِهِ عَنْ حَقِيقَةِ مَعْرِفَتِهِ صَارَ لِأَهْلِهِ بِمَا لَبِسَهُمْ مِنْهُ عَنْ وُجُودِ حَيْرَتِهِ إِلَّا بِحَمَلَةِ عِلْمِ مِزَاجِهِ، وَاللَّبْسِ وَالظَّلْمَةِ لِيُثَبِّتَ اللَّهُ تَعَالَى بِذَلِكَ عَلَيْهِمْ الْحُجَّةَ فَخَلِّ عَنْ نَفْسِكَ أَيُّهَا الْمَعْنَى بِهَا وَالْحَرِيصُ عَلَى تَعْجِيلِ اسْتِنْقَاذِهَا وَبَالُ السَّكْرَةِ وَالْغَمْرَةِ وَالْغَفْلَةِ وَالْحِيْرَةِ بِاسْتِعْمَالِ مَا أَصِفُهُ لَكَ وَالْإِسْرَاعِ إِلَى مَا أَحَسَّكَ عَلَيْهِ وَالْمُبَادَرَةِ إِلَى مَا أُشِيرَ بِهِ إِلَيْكَ فَإِنَّ صِحَّةَ الصِّدْقِ وَجَوْدَةَ الْقَصْدِ يُؤَدِّيَانِكَ إِلَى الْمَحَلِّ الَّذِي هُوَ بَابُ الْمَدْخَلِ فِيمَا تُحِبُّهُ وَالْمَخْرَجِ مِمَّا تَكْرَهُهُ.

Al-muʿabbari ʿanhumā yuʿabbiru ʿammā yajidu min dhātihi wa-al-wāṣifu muqaṣṣirun ʿan bulūghi naʿtihi lidhalika mukhtalifun ʿan al-waṣfi limā hunālika wawaṣfu al-mutaṭabbibi al-khabīri al-mujarrabi al-baṣīri yakshifu liʾahli al-ʾamrāḍi ʿammā wajadūhu wayunabbiʾuhum ʿan zawāli mā faqadūhu ḥattā kāna al-mawṣūfu biʿibārati al-lisāni manẓūrun ʾilayhi biḥaqīqati al-ʿiyāni waʾinnī ʾaṣifu laka ʿalā ʾathari dhalika ʾumūran taqwā laka ḥālaka watublighuka ghāyata al-bughyati min suʾālika wa-al-quwwatu bi-llāhi al-ʿaẓīmi ʾaʿlamu ʾayyuhā al-mansūbu ʾilā al-ʿilmi biwuqūʿi al-ṣaḥwi laka tubayyinu ḥīrata al-sukrati wabikawni al-ʾifāqati taqifu ʿalā waqti al-ghamrati wabiṣiḥḥati al-dhikri yankashifu laka wabālu al-ghaflati wa-bi-al-salāmati wa-al-ʿāfiyati yatamayyazu laka waqta al-ʿillati fa-iʿlam ʾanna dhalika kullahu mushghilun fī ḥīni kawnihi ʿan ḥaqīqati maʿrifatihi ṣāra liʾahlihi bimā labisahum minhu ʿan wujūdi ḥayratihi ʾillā biḥamalati ʿilmi mizājihi, wa-al-labsi wa-al-ẓalmati liyuthabbita Allāhu taʿālā bidhalika ʿalayhim al-ḥujjata fakhalli ʿan nafsika ʾayyuhā al-maʿnā bihā wa-al-ḥarīṣu ʿalā taʿjīli istinqādhihā wabālu al-sakrati wa-al-ghamrati wa-al-ghaflati wa-al-ḥīrati bi-istiʿmāli mā ʾaṣifuhu laka wa-al-ʾisrāʿi ʾilā mā ʾaḥassaka ʿalayhi wa-al-mubādarati ʾilā mā ʾushīra bihi ʾilayka faʾinna ṣiḥḥata al-ṣidqi wajawdata al-qaṣdi yuʾaddiyānika ʾilā al-maḥalli alladhī huwa bābu al-madkhali fīmā tuḥibbuhu wa-al-makhraji mimmā takrahuhu.

‘—the person who tries to express either illness from what he feels in himself. The sufferer’s description falls short of reaching the true character of the condition and differs from what is actually there. But the description of a skilled, experienced, discerning physician reveals to the sick what they have undergone and tells them how what they lost may be restored, until what language describes is as though seen with direct vision. I shall now describe matters that will strengthen your condition and carry you to the furthest object of your question; strength is through God the Magnificent. Know, you who are counted among the learned, that only when sobriety comes to you do you recognize the bewilderment of intoxication; only through awakening do you know the moment of engulfing stupor; only through sound remembrance is the harm of heedlessness uncovered; and only through well-being is the time of illness distinguished. While each of these conditions lasts, it occupies the sufferer and prevents true recognition of it. Those clothed in it do not perceive their own bewilderment unless instructed by people who understand the mixture of confusion and darkness. Through this God Most High establishes the proof against them. So free yourself—you who care for your soul and eagerly seek its swift rescue—from the ruin of intoxication, engulfment, heedlessness, and bewilderment. Put into practice what I describe; hasten toward what I urge upon you; and take the initiative in what I indicate. Sound truthfulness and a worthy intention will carry you to the station that is both the entrance to what you love and the exit from what you dislike.’

§ 030

وَلَنْ يَحْجُبَكَ عَنْ بُلُوغِ مَا تُرِيدُ وَالْقُوَّةِ بِاللَّهِ إِلَّا بِتَقْصِيرِكَ عَنْ الْمُجَاهَدَةِ فِي وَاجِبِ حَقِّ السَّعْيِ عَلَيْكَ فَأَحْذَرْ ثُمَّ أَحَذَرُ أَنْ تَكُونَ عَلَى شَيْءٍ مِنْ ذَلِكَ مُقَصِّرًا أَوْ أَلْقَاكَ وَقْتًا وَأَنْتَ عَنْهُ فَاتِرًا رَاجِعٌ فَإِنَّ مَطِيَّتَكَ الْمُوَصِّلَةَ لَكَ إِلَى بُغْيَتِكَ صَدَّقَكَ فِي إِقَامَةِ الْمُنَاصَحَةِ فِي مَحَلِّ مُجَاهَدَتِكَ فَقَدْ أَوْقَفْتُكَ عَلَى وَجْهِ الْمَنْهَجِ وَالْمَدْرَجَةِ وَقَرَّبْتُكَ مِنْ الْمَسِيرِ عَلَى أَوْضَحِ الْمَحَجَّةِ.

Walan yaḥjubaka ʿan bulūghi mā turīdu wa-al-quwwati bi-llāhi ʾillā bitaqṣīrika ʿan al-mujāhadati fī wājibi ḥaqqi al-saʿyi ʿalayka faʾaḥdhar thumma ʾaḥadharu ʾan takūna ʿalā shayʾin min dhalika muqaṣṣiran ʾaw ʾalqāka waqtan waʾanta ʿanhu fātiran rājiʿun faʾinna maṭiyyataka al-muwaṣṣilata laka ʾilā bughyatika ṣaddaqaka fī ʾiqāmati al-munāṣaḥati fī maḥalli mujāhadatika faqad ʾawqaftuka ʿalā wajhi al-manhaji wa-al-madrajati waqarrabtuka min al-masīri ʿalā ʾawḍaḥi al-maḥajjati.

‘Nothing will veil you from reaching what you desire—strength is through God—other than your own failure to strive as the duty of striving requires. Beware, then beware, of falling short in any part of it, or of my ever finding you sluggish, withdrawing from it. The mount that will convey you to your goal is your truthfulness in maintaining sincere self-counsel at the station of struggle. I have shown you the face of the path and the ascent, and brought you near to traveling upon the clearest road.’

§ 031 • SOURCE P 163

وَاعْلَمْ أَيُّهَا الرَّجُلُ الْحَاذِرُ الْمَحْسُوسُ الْمُبَادِرُ أَنَّ الْإِقَامَةَ الْمَانِعَةَ لَكَ وَلِنُظَرَائِكَ بَعْدَ الْحَمْلِ لِلْعِلْمِ وَطُولِ السِّعَايَةِ فِيهِ وَدَوَامِ الْعِنَايَةِ بِجَمْعِهِ وَالِاسْتِكْثَارِ مِنْ الْحَمْلِ لَهُ الْمَيْلُ إِلَى التَّأْوِيلِ وَالدُّخُولِ بِهِ فِيمَا خَفِيَ مِنْ النَّفْسِ مِنْ الْمَيْلِ إِلَى الدُّنْيَا وَالرُّكُونِ إِلَيْهَا وَهُمْ فِي ذَلِكَ عَلَى مَعَانِي مُخْتَلِفَةٍ فَمُتَأَوِّلٌ مُتَبَيِّنٌ الْإِغْمَاضِ وَالْإِعْرَاضِ فِيمَا اسْتَكَنَّ فِي خَفَايَا نَفْسِهِ فَمَضَى فِيهِ عَلَى مَا عَلَيْهِ مِنْهُ وَالْعِلْمِ بِنُكَّتِهِ وَلَا يَتْرُكُهُ فِي كَثِيرٍ مِنْ الْأَوْقَاتِ وَيَسْتَتِرُ ذَلِكَ عَلَيْهِ فِي بَعْضِ أَوْقَاتِهِ، وَمُتَأَوِّلٍ قَصَدَ قَصْدَ الصِّحَّةِ وَالتَّحْقِيقِ فِيمَا تَأَوَّلَهُ وَلَحِقَهُ فِي ذَلِكَ الْمَيْلِ مِنْ حَيْثُ لَمْ يَسْتَدْرِكْهُ وَانْطَوَى عَلَيْهِ مَا عَلَيْهِ فِيمَا قَصَدَ لَهُ وَكَانَ عِنْدَهُ إِنَّ الَّذِي عَمَدَ لَهُ وَتَأَوَّلَهُ أَوْلَى بِهِ مِنْ غَيْرِهِ فَمَضَى عَلَى ذَلِكَ وَهَذَا نَعْتُ حَالِهِ فَكَانَ مِمَّا قُصِدَ لَهُ فِي التَّأْوِيلِ عَلَى مَعْنَى الصِّفَةِ الْأُولَى الَّتِي تَبَيَّنَ لِصَاحِبِهَا خَفِيَّ إغْمَاضُهُ وَطَوَى مَا فِي نَفْسِهِ إِذْ جَعَلَ الْعِلْمَ ذَرِيعَةً وَسَبَبًا إِلَى ذَلِكَ، فَلَبِسَ حِلْيَتَهُ وَتَحَمَّلَ بِلُبُوسِهِ وَأَظْهَرَ بِالتَّأْوِيلِ أَثَرًا الْعِلْمَ وَدَعَا إِلَيْهِ وَنَصَبَ نَفْسَهُ لِلشُّهْرَةِ بِهِ لِيُعْلِّمَ النَّاسَ مَا عُلِمَ مِنْهُ، فَلَمَّا عَرَفَ مَوْضِعَهُ وَمَكَانَهُ وَسُمِعَ مِنْهُ وَأَقْبَلَ النَّاسُ عَلَيْهِ نَحْوَهُ اسْتَحْسَنَ اجْتِمَاعَ الْعَوَامّ عَلَيْهِ وَثَنَاءَ الْجَاهِلِينَ بِمَا لَيْسَ فِيهِ فَقَوِيَ عَلَيْهِ بِذَلِكَ سُلْطَانُ التَّأْوِيلِ وَأَوْهَمَ نَفْسَهُ حَظَّ اجْتِمَاعِهِمْ وَانْبِسَاطَ ثَنَائِهِمْ وَكَثْرَةَ تَعْظِيمِهِمْ وَحُسْنَ قَبُولِهِمْ لَهُ بِمَا ظَهَرَ مِنْ نَفْسِهِ وَتَحَسَّنَ بِهِ مِمَّا يَعْلَمُ اللَّهُ تَعَالَى مِنْهُ خِلَافَ مَا أَسَرَّهُ وَأَضْمَرَهُ فِيمَا اسْتَوَى لَهُ ذَلِكَ عِنْدَ الْعَوَامّ وَالْجَهَلَةِ.

Wa-iʿlam ʾayyuhā al-rajulu al-ḥādhiru al-maḥsūsu al-mubādiru ʾanna al-ʾiqāmata al-māniʿata laka walinuẓarāʾika baʿda al-ḥamli li-l-ʿilmi waṭūli al-siʿāyati fīhi wadawāmi al-ʿināyati bijamʿihi wa-al-istikthāri min al-ḥamli lahu al-maylu ʾilā al-taʾwīli wa-al-dukhūli bihi fīmā khafiya min al-nafsi min al-mayli ʾilā al-dunyā wa-al-rukūni ʾilayhā wahum fī dhalika ʿalā maʿānī mukhtalifatin famutaʾawwilun mutabayyinun al-ʾighmāḍi wa-al-ʾiʿrāḍi fīmā istakanna fī khafāyā nafsihi famaḍā fīhi ʿalā mā ʿalayhi minhu wa-al-ʿilmi binukkatihi walā yatrukuhu fī kathīrin min al-ʾawqāti wayastatiru dhalika ʿalayhi fī baʿḍi ʾawqātihi, wamutaʾawwilin qaṣada qaṣda al-ṣiḥḥati wa-al-taḥqīqi fīmā taʾawwalahu walaḥiqahu fī dhalika al-mayli min ḥaythu lam yastadrikhu wa-inṭawā ʿalayhi mā ʿalayhi fīmā qaṣada lahu wakāna ʿindahu ʾinna alladhī ʿamada lahu wataʾawwalahu ʾawlā bihi min ghayrihi famaḍā ʿalā dhalika wahadhā naʿtu ḥālihi fakāna mimmā quṣida lahu fī al-taʾwīli ʿalā maʿnā al-ṣifati al-ʾūlā allatī tabayyana liṣāḥibihā khafiyya ʾghmāḍuhu waṭawā mā fī nafsihi ʾidh jaʿala al-ʿilma dharīʿatan wasababan ʾilā dhalika, falabisa ḥilyatahu wataḥammala bilubūsihi waʾaẓhara bi-al-taʾwīli ʾatharan al-ʿilma wadaʿā ʾilayhi wanaṣaba nafsahu li-l-shuhrati bihi liyuʿllima al-nāsa mā ʿulima minhu, falammā ʿarafa mawḍiʿahu wamakānahu wasumiʿa minhu waʾaqbala al-nāsu ʿalayhi naḥwahu istaḥsana ijtimāʿa al-ʿawāmm ʿalayhi wathanāʾa al-jāhilīna bimā laysa fīhi faqawiya ʿalayhi bidhalika sulṭānu al-taʾwīli waʾawhama nafsahu ḥaẓẓa ijtimāʿihim wa-inbisāṭa thanāʾihim wakathrata taʿẓīmihim waḥusna qabūlihim lahu bimā ẓahara min nafsihi wataḥassana bihi mimmā yaʿlamu Allāhu taʿālā minhu khilāfa mā ʾasarrahu waʾaḍmarahu fīmā istawā lahu dhalika ʿinda al-ʿawāmm wa-al-jahalati.

‘Know, vigilant and perceptive man who hastens to act, what causes you and those like you to remain stalled after bearing knowledge, pursuing it for a long time, continually gathering it, and carrying an abundance of it: it is the tendency to devise interpretations and thereby admit the concealed inclination of the soul toward this world and reliance upon it. People do this in different ways. One interpreter knowingly shuts his eyes and turns away from what lies hidden in his soul. He proceeds despite what he knows about his own subtle defect. Often his knowledge does not leave him, though at times the matter becomes hidden from him. Another intends soundness and verification in his interpretation, but inclination overtakes him from a direction he fails to recognize; what he intended becomes folded together with what is already within him. He thinks that what he has aimed at and interpreted is more fitting for him than any alternative, and so he proceeds. This is the description of his condition. As for the first type—the one who recognizes the concealed evasion within himself—he hides what is in his soul and makes knowledge a means and a road toward it. He puts on knowledge’s ornament, bears its clothing, displays its outward signs through interpretation, calls people to it, and appoints himself to gain renown through it by teaching others what he has learned. When his position becomes known, people hear him and turn toward him. He enjoys the crowd of ordinary people around him and the praise of the ignorant for qualities he does not possess. The authority of self-serving interpretation grows stronger over him. He persuades himself that their gathering, their broad praise, their abundant esteem, and their favorable reception are his proper share, because of what he displays and adorns himself with—although God Most High knows that his inward intention is contrary to what he shows and conceals before the common and the unknowing.’

§ 032

وَكَثْرَةِ حَمْدِ الْحَامِدِينَ بِالْغَلَطِ وَالْغَفْلَةِ مَالَ إِلَى مَا فِي نَفْسِهِ مِنْ أَخْذِ الْعِوَضِ عَلَى مَا نَشَرَ مِنْ عِلْمِهِ وَرَضِيَ بِمَا تَعَجَّلَهُ مِنْ ذَلِكَ ثَوَابًا لِعِلْمِهِ وَصَارَ بَائِعًا لِلْعِلْمِ بِالثَّمَنِ الْيَسِيرِ وَالْخَطَرِ الْقَلِيلِ وَرَضِيَ بِالدُّنْيَا عِوَضًا مِنْ الْآخِرَةِ وَمِنْ ثَوَابِ اللَّهِ تَعَالَى عَلَى الْأَعْمَالِ الصَّالِحَةِ فِي جُمْلَةِ مَنْ ذَمَّهُ اللَّهُ تَعَالَى فِي كِتَابِهِ وَقَصَّ عَلَيْنَا مِنْ بَيَانِهِ عَلَى لِسَانِ نَبِيِّهِ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ، قَالَ اللَّهُ عَزَّ وَجَلَّ:

Wakathrati ḥamdi al-ḥāmidīna bi-al-ghalaṭi wa-al-ghaflati māla ʾilā mā fī nafsihi min ʾakhdhi al-ʿiwaḍi ʿalā mā nashara min ʿilmihi waraḍiya bimā taʿajjalahu min dhalika thawāban liʿilmihi waṣāra bāʾiʿan li-l-ʿilmi bi-al-thamani al-yasīri wa-al-khaṭari al-qalīli waraḍiya bi-al-dunyā ʿiwaḍan min al-ʾākhirati wamin thawābi Allāhi taʿālā ʿalā al-ʾaʿmāli al-ṣāliḥati fī jumlati man dhammahu Allāhu taʿālā fī kitābihi waqaṣṣa ʿalaynā min bayānihi ʿalā lisāni nabiyyihi ṣallā Allāhu ʿalayhi waʾālihi wasallama, qāla Allāhu ʿazza wajalla:

‘As praise from those who praise him multiplies through error and heedlessness, he inclines toward the desire within his soul to receive compensation for spreading his knowledge. He accepts the immediate gain as the reward for his learning. He becomes a seller of knowledge for a paltry price and a slight return, content with this world in exchange for the life to come and for the reward that God Most High grants for righteous deeds. He thus enters among those whom God Most High censured in His Book and whose condition He explained to us on the tongue of His Prophet—may God bless him and his family and grant them peace. God, mighty and majestic, said:’

§ 033

وَإِذْ أَخَذَ اللَّهُ مِيثاقَ الَّذِينَ أُوتُوا الْكِتَابَ لَتُبَيِّنُنَّهُ لِلنَّاسِ وَلَا تَكْتُمُونَهُ فَنَبَذُوهُ وَراءَ ظُهُورِهِمْ وَاشْتَرَوْا بِهِ ثَمَناً قَلِيلًا فَبِئْسَ مَا يَشْتَرُونَ

Waʾidh ʾakhadha Allāhu mīthāqa alladhīna ʾūtū al-kitāba latubayyinunnahu li-l-nāsi walā taktumūnahu fanabadhūhu warāʾa ẓuhūrihim wa-ishtarawā bihi thamanʾ qalīlan fabiʾsa mā yashtarūna

When God made a covenant with those who had been given the Book: ‘You shall make it clear to the people and not conceal it,’ they cast it behind their backs and sold it for a paltry price. Miserable indeed is what they purchased.

§ 034

[آلُ عِمْرَانَ: 187] وَقَالَ اللَّهُ تَعَالَى:

[ʾālu ʿimrāna: 187] waqāla Allāhu taʿālā:

[Qurʾan 3:187]. And God Most High said:

§ 035

فَخَلَفَ مِنْ بَعْدِهِمْ خَلْفٌ وَرِثُوا الْكِتَابَ يَأْخُذُونَ عَرَضَ هَذَا الْأَدْنى وَيَقُولُونَ سَيُغْفَرُ لَنا وَإِنْ يَأْتِهِمْ عَرَضٌ مِثْلُهُ يَأْخُذُوهُ

Fakhalafa min baʿdihim khalfun warithū al-kitāba yaʾkhudhūna ʿaraḍa hadhā al-ʾadnā wayaqūlūna sayughfaru lanā waʾin yaʾtihim ʿaraḍun mithluhu yaʾkhudhūhu

After them came successors who inherited the Book. They take the fleeting goods of this lower world and say, ‘We shall be forgiven’; yet if similar goods come to them, they take those too.

§ 036

[الْأَعْرَافِ: 169]، فَذَمَّهُمْ اللَّهُ تَعَالَى وَقَصَّ عَلَيْنَا فِي كِتَابِهِ وَصَرَّحَ بِذَلِكَ إِلَى الْعُقَلَاءِ مِنْ عِبَادِهِ وَبَيَّنَهُ بَيَانًا مُحْكَمًا قَوِيًّا لِئَلَّا يَكُونَ لِمُحْتَجٍّ فِي ذَلِكَ حُجَّةٌ وَلَا لِقَائِلٍ فِيهِ مَسَاغٌ وَلَا مُدَافَعَةٌ.

[Al-ʾaʿrāfi: 169], fadhammahum Allāhu taʿālā waqaṣṣa ʿalaynā fī kitābihi waṣarraḥa bidhalika ʾilā al-ʿuqalāʾi min ʿibādihi wabayyanahu bayānan muḥkaman qawiyyan liʾallā yakūna limuḥtajjin fī dhalika ḥujjatun walā liqāʾilin fīhi masāghun walā mudāfaʿatun.

[Qurʾan 7:169]. God Most High condemned them, related their condition in His Book, stated it plainly to the intelligent among His servants, and clarified it with a firm and forceful explanation, so that no disputant may have an argument concerning it and no speaker any room to evade or resist.

§ 037 • SOURCE P 164

ثُمَّ إِنَّ اللَّهَ تَعَالَى قَصَّ عَلَيْنَا قَصَصَ الْأَنْبِيَاءَ عَلَيْهِمْ السَّلَامُ وَأَخْبَرَنَا بِمَا نَعَتَهُمْ بِهِ وَبِمَا أَخَذَ عَلَيْهِمْ مِنْ تَرْكِ الدُّنْيَا وَالتَّشْمِيرِ إِلَى الْآخِرَةِ وَأَلَّا يَأْخُذُوا عَلَى شَيْءٍ مِنْ ذَلِكَ ثَمَنًا وَلَا يُرِيدُونَ عَلَيْهِ أَجْرًا وَلِأَنَّ حَقَّ الْعِلْمِ وَحَقَّ تَأْدِيَتِهِ إِلَى الْخَلْقِ أَلَّا يَكُونَ لِشَيْءٍ مِنْهُ جَزَاءٌ إِلَّا ثَوَابُ اللَّهِ عَزَّ وَجَلَّ عَلَيْهِ وَالْجَنَّةُ الَّتِي جَعَلَهَا دَارَ مَنْ اتَّقَاهُ وَأَطَاعَهُ قَالَ اللَّهُ تَعَالَى لِنَبِيِّهِ عَلَيْهِ السَّلَامُ:

Thumma ʾinna Allāha taʿālā qaṣṣa ʿalaynā qaṣaṣa al-ʾanbiyāʾa ʿalayhim al-salāmu waʾakhbaranā bimā naʿatahum bihi wabimā ʾakhadha ʿalayhim min tarki al-dunyā wa-al-tashmīri ʾilā al-ʾākhirati waʾallā yaʾkhudhū ʿalā shayʾin min dhalika thamanan walā yurīdūna ʿalayhi ʾajran waliʾanna ḥaqqa al-ʿilmi waḥaqqa taʾdiyatihi ʾilā al-khalqi ʾallā yakūna lishayʾin minhu jazāʾun ʾillā thawābu Allāhi ʿazza wajalla ʿalayhi wa-al-jannatu allatī jaʿalahā dāra man ittaqāhu waʾaṭāʿahu qāla Allāhu taʿālā linabiyyihi ʿalayhi al-salāmu:

Then God Most High related to us the stories of the prophets, peace be upon them. He told us how He characterized them and what He bound them to: leaving this world, exerting themselves for the life to come, taking no price for any of this, and seeking no payment for it. The right of knowledge and the right of conveying it to creation require that its only recompense be the reward of God, mighty and majestic, and the Garden that He has made the home of those who are mindful of and obey Him. God Most High said to His Prophet, peace be upon him:

§ 038

قُلْ مَا أَسْأَلُكُمْ عَلَيْهِ مِنْ أَجْرٍ وَمَا أَنَا مِنَ الْمُتَكَلِّفِينَ

Qul mā ʾasʾalukum ʿalayhi min ʾajrin wamā ʾanā mina al-mutakallifīna

Say, ‘I ask you for no payment for this, nor am I one of those who affect what is not theirs.’

§ 039

[ص: 86] وَقَالَ تَعَالَى:

[ṣ: 86] waqāla taʿālā:

[Qurʾan 38:86]. And He Most High said:

§ 040

قُلْ لَا أَسْأَلُكُمْ عَلَيْهِ أَجْراً إِلَّا الْمَوَدَّةَ فِي الْقُرْبى

Qul lā ʾasʾalukum ʿalayhi ʾajrʾ ʾillā al-mawaddata fī al-qurbā

Say, ‘I ask you for no payment for it, save love for near kin.’

§ 041

[الشُّورَى: 23] وَكَذَلِكَ قَصَّ عَلَيْنَا فِي قَصَصِ الْأَنْبِيَاءِ عَلَيْهِمْ السّلَامُ قَوْلَ نُوحٍ

[Al-shūrā: 23] wakadhalika qaṣṣa ʿalaynā fī qaṣaṣi al-ʾanbiyāʾi ʿalayhim al-slāmu qawla nūḥin

[Qurʾan 42:23]. Likewise, among the accounts of the prophets, peace be upon them, He related Noah’s words:

§ 042

قُلْ مَا أَسْأَلُكُمْ عَلَيْهِ مِنْ أَجْرٍ

Qul mā ʾasʾalukum ʿalayhi min ʾajrin

Say, ‘I ask you for no payment for it.’

§ 043

[الْفُرْقَانُ: 57]

[Al-furqānu: 57]

[Qurʾan 25:57].

§ 044

وَمَا أُرِيدُ أَنْ أُخالِفَكُمْ إِلى مَا أَنْهاكُمْ عَنْهُ إِنْ أُرِيدُ إِلَّا الْإِصْلاحَ مَا اسْتَطَعْتُ وَمَا تَوْفِيقِي إِلَّا بِاللَّهِ عَلَيْهِ تَوَكَّلْتُ وَإِلَيْهِ أُنِيبُ

Wamā ʾurīdu ʾan ʾukhālifakum ʾilā mā ʾanhākum ʿanhu ʾin ʾurīdu ʾillā al-ʾiṣlāḥa mā istaṭaʿtu wamā tawfīqī ʾillā bi-llāhi ʿalayhi tawakkaltu waʾilayhi ʾunību

I do not wish to oppose you by doing what I forbid you. I desire only to set matters right as far as I am able. My success is only through God; in Him I place my trust and to Him I turn.

§ 045

[هُودٌ: 88]، وَقَالَ:

[Hūdun: 88], waqāla:

[Qurʾan 11:88]. And he said:

§ 046

إِنْ أَجْرِيَ إِلَّا عَلَى الَّذِي فَطَرَنِي أَ فَلَا تَعْقِلُونَ

ʾin ʾajriya ʾillā ʿalā alladhī faṭaranī ʾa falā taʿqilūna

My reward rests only with the One who created me. Will you not understand?

§ 047

[هُودٍ: 51]، وَمِثْلُ هَذَا كَثِيرٌ فِي كِتَابِ اللَّهِ تَعَالَى، وَهَذِهِ سِيرَةُ الْأَنْبِيَاءِ عَلَيْهِمُ السَّلَامُ فِي الْأُمَمِ وَسِيرَةُ الْعُلَمَاءِ فِي النَّاسِ أَنْ لَا يَأْخُذُونَ عَلَى شَيْءٍ مِنَ الْعِلْمِ ثَمَنًا وَلَا يَطْلُبُونَ عَلَى شَيْءٍ مِمَّا يَعْلَمُونَ أَجْرًا وَسِيَّمَا مَا أَخَذَهُ الْعُلَمَاءُ عَلَى الْعِلْمِ سُحْتًا وَسِيَّمَا مَا أَخَذَهُ الرَّبَّانِيُّونَ وَالْأَحْبَارُ مَعَ نَهْيِهِمْ عَنْ ذَلِكَ فَقَالَ تَعَالَى:

[Hūdin: 51], wamithlu hadhā kathīrun fī kitābi Allāhi taʿālā, wahadhihi sīratu al-ʾanbiyāʾi ʿalayhimu al-salāmu fī al-ʾumami wasīratu al-ʿulamāʾi fī al-nāsi ʾan lā yaʾkhudhūna ʿalā shayʾin mina al-ʿilmi thamanan walā yaṭlubūna ʿalā shayʾin mimmā yaʿlamūna ʾajran wasiyyamā mā ʾakhadhahu al-ʿulamāʾu ʿalā al-ʿilmi suḥtan wasiyyamā mā ʾakhadhahu al-rabbāniyyūna wa-al-ʾaḥbāru maʿa nahyihim ʿan dhalika faqāla taʿālā:

[Qurʾan 11:51]. There are many passages like this in God Most High’s Book. Such was the way of the prophets, peace be upon them, among their nations, and such is the way of scholars among the people: they take no price for knowledge and seek no payment for what they teach. Most especially, whatever scholars take in exchange for knowledge is illicit gain; this is still more true of what spiritual teachers and learned doctors take despite their duty to forbid it. God Most High said:

§ 048

لَوْ لَا يَنْهاهُمُ الرَّبَّانِيُّونَ وَالْأَحْبارُ عَنْ قَوْلِهِمُ الْإِثْمَ وَأَكْلِهِمُ السُّحْتَ لَبِئْسَ مَا كانُوا يَصْنَعُونَ

Law lā yanhāhumu al-rabbāniyyūna wa-al-ʾaḥbāru ʿan qawlihimu al-ʾithma waʾaklihimu al-suḥta labiʾsa mā kānū yaṣnaʿūna

Why do the spiritual teachers and learned doctors not forbid them from sinful speech and consuming illicit gain? Miserable indeed is what they have been doing.

§ 049

[الْمَائِدَةِ: 63] وَالْأَخْبَارُ فِي النَّهْيِ عَنْ ذَلِكَ كَثِيرَةٌ وَالِاسْتِقْصَاءُ فِي ذَلِكَ مِنْ الْحُجَّةِ يَطُولُ وَصِفَةٌ وَقَدْ تَبَيَّنَ لَكَ مَا بَعْضُ مَا فِيهِ كِفَايَةٌ وَبَلَاغٌ وَاللَّهُ الْمُوَفِّقُ. وَأَمَّا الطَّوَائِفُ الَّتِي تَأَوَّلَتْ وَرَأَتْ أَنَّ الَّذِي تَأَوَّلَتْهُ هُوَ الْحَقُّ فَإِنَّهُمْ قَوْمٌ لَحِقَهُمْ الزَّلَلُ مِنْ حَيْثُ غَابَتْ عَنْهُمْ عِلْمُ الْحَقِيقَةِ وَنَالَهُمْ مِنْ الْمُشْكِلَاتِ الَّتِي لَا تَبِينَ لِأَهْلِهَا إِلَّا بَعْدَ التَّوَرُّطِ فِيهَا وَالِانْغِمَاسِ فِي مَكْرُوهِهَا جَعَلَ الْقَوْمُ أَئِمَّتَهُمْ فِيمَا تَأَوَّلُوهُ رِجَالٌ قَلْتْ مُنَاصَحَتُهُمْ لِأَنْفُسِهِمْ وَلَمْ يُصَادِفُوا صَوَابَ الْحَقِيقَةِ فِيمَا عَمَدُوهُ. قَالُوا بِالْحَقِّ إِلَيْنَا فِيمَا عَلِمْنَاهُ أَشَدَّ الْحَاجَةِ وَعَلِمْنَا إِقَامَةَ الْحَقِّ فِي سَائِرِ الْخَلْقِ فَمِنْ ذَلِكَ تَقَدُّمُ الْأَئِمَّةُ وَالْمَشُورَةُ عَنْهُمْ وَالتَّقْوَى مِنْهُمْ وَكَذَلِكَ الْأُمَرَاءُ وَالرُّؤَسَاءُ وَعُظَمَاءُ أَبْنَاءِ الدُّنْيَا، فَجَعَلُوا السَّعْيَ إِلَى الْخُلَفَاءِ وَالْأُمَرَاءِ وَالْحُكَمَاءِ وَعُظَمَاءِ أَبْنَاءِ الدُّنْيَا عَمَلًا لَهُمْ يَحْتَسِبُونَهُ وَيُؤَمِّلُونَ ثَوَابَهُ وَجَعَلُوهُ مِنْ أَجَلِّ الْأَعْمَالِ وَأَعْظَمِهَا قَدْرًا وَأَوْفَرُهَا عِنْدَ رَبِّهِمْ ثَوَابًا فَحَمَلُوا الْعِلْمَ إِلَيْهِمْ وَطَرَقُوا بِهِ أَبْوَابَهُمْ وَسَعَوْا بِمَا حَمَلُوهُ مِنْهُ إِلَى مَنْ يَطْلُبُهُمْ لَهُ وَلَمْ يَدْعُهُمْ إِلَيْهِ وَلَمْ يُعَرِّفْهُمْ بِهِ فَلَحِقَهُمْ فِي أَوَّلِ الْأَمْرِ ذُلُّ السِّعَايَةِ وَالتَّوَسُّلُ إِلَى الْحِجَابِ وَمَهَانَةُ الْوُقُوفِ عَلَى أَبْوَابِهِمْ فَمِنْ بَيْنِ مَأْذُونٍ لَهُ وَمِنْ مَرْدُودٌ وَقَدْ لَحِقَتْهُمُ الْمَذَلَّةُ وَعَلَّتْهُمْ

[Al-māʾidati: 63] wa-al-ʾakhbāru fī al-nahyi ʿan dhalika kathīratun wa-al-istiqṣāʾu fī dhalika min al-ḥujjati yaṭūlu waṣifatun waqad tabayyana laka mā baʿḍu mā fīhi kifāyatun wabalāghun wa-llāhu al-muwaffiqu. waʾammā al-ṭawāʾifu allatī taʾawwalat waraʾat ʾanna alladhī taʾawwalathu huwa al-ḥaqqu faʾinnahum qawmun laḥiqahum al-zalalu min ḥaythu ghābat ʿanhum ʿilmu al-ḥaqīqati wanālahum min al-mushkilāti allatī lā tabīna liʾahlihā ʾillā baʿda al-tawarruṭi fīhā wa-al-inghimāsi fī makrūhihā jaʿala al-qawmu ʾaʾimmatahum fīmā taʾawwalūhu rijālun qalt munāṣaḥatuhum liʾanfusihim walam yuṣādifū ṣawāba al-ḥaqīqati fīmā ʿamadūhu. qālū bi-al-ḥaqqi ʾilaynā fīmā ʿalimnāhu ʾashadda al-ḥājati waʿalimnā ʾiqāmata al-ḥaqqi fī sāʾiri al-khalqi famin dhalika taqaddumu al-ʾaʾimmatu wa-al-mashūratu ʿanhum wa-al-taqwā minhum wakadhalika al-ʾumarāʾu wa-al-ruʾasāʾu waʿuẓamāʾu ʾabnāʾi al-dunyā, fajaʿalū al-saʿya ʾilā al-khulafāʾi wa-al-ʾumarāʾi wa-al-ḥukamāʾi waʿuẓamāʾi ʾabnāʾi al-dunyā ʿamalan lahum yaḥtasibūnahu wayuʾammilūna thawābahu wajaʿalūhu min ʾajalli al-ʾaʿmāli waʾaʿẓamihā qadran waʾawfaruhā ʿinda rabbihim thawāban faḥamalū al-ʿilma ʾilayhim waṭaraqū bihi ʾabwābahum wasaʿawā bimā ḥamalūhu minhu ʾilā man yaṭlubuhum lahu walam yadʿuhum ʾilayhi walam yuʿarrifhum bihi falaḥiqahum fī ʾawwali al-ʾamri dhullu al-siʿāyati wa-al-tawassulu ʾilā al-ḥijābi wamahānatu al-wuqūfi ʿalā ʾabwābihim famin bayni maʾdhūnin lahu wamin mardūdun waqad laḥiqathumu al-madhallatu waʿallathum

[Qurʾan 5:63]. Reports prohibiting this are numerous; to set out every proof would make the description long. You have already been shown enough of the matter to suffice and convey the point. God alone grants success. As for the groups who devised interpretations and regarded their own interpretations as the truth: these people slipped because knowledge of the ultimate truth escaped them. They were overtaken by difficulties that do not become clear to those caught in them until after they have become entangled and immersed in their harm. They made men of little sincerity toward their own souls their leaders in interpretation—men who did not strike the truth in what they pursued. They said, ‘People have the greatest need of us because of what we know. We know how to establish what is right among all creation: that includes putting leaders forward, consulting them, and adopting piety from them; likewise rulers, chiefs, and the great among the people of this world.’ They therefore made seeking out caliphs, rulers, men of judgment, and worldly notables into a deed for which they expected credit and reward. They counted it among the most splendid works, the weightiest in rank, and the richest in reward with their Lord. They carried knowledge to those people, knocked upon their doors with it, and hurried to bring what they bore to persons who had neither asked them for it, summoned them, nor acknowledged them because of it. At the outset they suffered the humiliation of seeking favor, pleading with gatekeepers, and standing abjectly at doors. Some were admitted and others turned away. Those rejected were overtaken by abasement, covered by—

§ 050 • SOURCE P 165

الْعُقُوبَةِ وَلَبِسَتْهُمْ الذِّلَّةُ وَرَجَعُوا بِخُضُوعِ الْمَذَلَّةِ وَلَمْ يَزَالُوا كَذَلِكَ فِي نَصْبِ الْغُدُوِّ وَالرَّوَاحِ وَذَلِكَ بِسَبَبِ الْهَلَكَةِ وَالِاجْتِيَاحِ حَتَّى وَصَلُوا إِلَى الَّذِينَ قَصَدُوا وَنَسُوا الْإِلَٰهَ الَّذِي عُبَدُوا وَأَوْرَدَتْهُمْ الْغَفْلَةُ وَالنِّسْيَانُ مَوَارِدَ الْأَمْوَاتِ وَغَمَرَتْهُمْ كَثْرَةُ الْعِلَلِ وَالْآفَاتِ وَاتَّصَلَتْ بِأَبْصَارِهِمْ وَقُلُوبُهُمْ فِتْنَةً مَا أَعَدَّ أَبْنَاءُ الدُّنْيَا لِأَنْفُسِهِمْ وَآثَرُوهُ عَلَى أُمُورٍ آخِرَتِهُمْ مِنْ بَهْجَةِ رَوْنَقِهَا وَنَضْرَةِ زِينَتِهَا وَلَوْعَةِ زَهْرَتِهَا، وَاعْلَمْ أَيُّهَا الْبَاحِثُ عَنْ وَاجِبِ الْعِلْمِ وَشَرَفِهِ وَطَالِبُ الْمُصَافَاةِ بِخَالِصِ الْعِلْمِ وَالْأَعْمَالِ لِسَيِّدِهِ، أَنَّ إقْدَامَ الْقَوْمِ عَنْ مَنَاهِجِ الْحَقِيقَةِ انْحَرَفَتْ وَأَنَّ قُلُوبَهُمْ عَلَى صَحِيحِ الْإِرَادَاتِ مَا اسْتَوَتْ وَأَنَّهُمْ مَالُوا بِخَفِيِّ مَا فِي النُّفُوسِ عَلَى جَمِيلِ مَا أَظْهَرُوهُ وَإِلَى مَحَبَّةِ عِلْمِ الْخَلْقِ بِهِ وَتَعْظِيمِهِمْ عَلَيْهِ وَإِجْلَالِهِمْ مِنْ أَجْلِهِ وَأَحَبُّوا اجْتِمَاعَ الْخَلْقِ عَلَيْهِمْ وَإِشَارَتَهُمْ إِلَيْهِمْ حَتَّى تُصَوِّبَ آرَاءَهُمْ. وَتَصَدِّقُ أَقْوَالِهُمْ وَتَكَبِّرُ غَايَتُهُمْ وَيَتَّصِلُ الثَّنَاءُ عَلَيْهِمْ وَأَنْ قَصُرَ عَنْ شَيْءٍ مِنْ ذَلِكَ عَنْهُمْ كُرِهُوا وَإِنْ لَمْ يَقَعْ لَهُمْ مَا يُحِبُّونَ غَضِبُوا وَلَا تَسَلُّ عَنْ فَرْطِ الْغَضَبِ مِنْهُمْ وَالرِّضَا وَالتَّعَتُّبِ مِنْهُمْ عَلَى مَنْ خَالَفَ مَوَاقِعَ الْهَوَى وَصْفَهُمْ بِكُلِّ مَا هُمْ فِيهِ يَطُولُ بِهِ الشَّرْحُ وَيَطُولُ بِهِ الْكَلَامُ وَقَدْ شَرَحْتُ لَكَ مِنْ وَصْفِهِمْ مَا انْبَسَطَ بِهِ لِسَانِي وَأَجْرِي لَكَ مِنْ نَعْتِي وَبَيَانِي وَفِي ذَلِكَ كِفَايَةٌ.

Al-ʿuqūbati walabisathum al-dhillatu warajaʿū bikhuḍūʿi al-madhallati walam yazālū kadhalika fī naṣbi al-ghuduwwi wa-al-rawāḥi wadhalika bisababi al-halakati wa-al-ijtiyāḥi ḥattā waṣalū ʾilā alladhīna qaṣadū wanasū al-ʾilāha alladhī ʿubadū waʾawradathum al-ghaflatu wa-al-nisyānu mawārida al-ʾamwāti waghamarathum kathratu al-ʿilali wa-al-ʾāfāti wa-ittaṣalat biʾabṣārihim waqulūbuhum fitnatan mā ʾaʿadda ʾabnāʾu al-dunyā liʾanfusihim waʾātharūhu ʿalā ʾumūrin ʾākhiratihum min bahjati rawnaqihā wanaḍrati zīnatihā walawʿati zahratihā, wa-iʿlam ʾayyuhā al-bāḥithu ʿan wājibi al-ʿilmi washarafihi waṭālibu al-muṣāfāti bikhāliṣi al-ʿilmi wa-al-ʾaʿmāli lisayyidihi, ʾanna ʾqdāma al-qawmi ʿan manāhiji al-ḥaqīqati inḥarafat waʾanna qulūbahum ʿalā ṣaḥīḥi al-ʾirādāti mā istawat waʾannahum mālū bikhafiyyi mā fī al-nufūsi ʿalā jamīli mā ʾaẓharūhu waʾilā maḥabbati ʿilmi al-khalqi bihi wataʿẓīmihim ʿalayhi waʾijlālihim min ʾajlihi waʾaḥabbū ijtimāʿa al-khalqi ʿalayhim waʾishāratahum ʾilayhim ḥattā tuṣawwiba ʾārāʾahum. wataṣaddiqu ʾaqwālihum watakabbiru ghāyatuhum wayattaṣilu al-thanāʾu ʿalayhim waʾan qaṣura ʿan shayʾin min dhalika ʿanhum kurihū waʾin lam yaqaʿ lahum mā yuḥibbūna ghaḍibū walā tasallu ʿan farṭi al-ghaḍabi minhum wa-al-riḍā wa-al-taʿattubi minhum ʿalā man khālafa mawāqiʿa al-hawā waṣfahum bikulli mā hum fīhi yaṭūlu bihi al-sharḥu wayaṭūlu bihi al-kalāmu waqad sharaḥtu laka min waṣfihim mā inbasaṭa bihi lisānī waʾajrī laka min naʿtī wabayānī wafī dhalika kifāyatun.

‘—punishment and humiliation, and sent home bowed beneath disgrace. They continued in this exhausting round of morning and evening journeys—the very cause of ruin and devastation—until they reached those whom they sought. They forgot the God they had once worshiped. Heedlessness and forgetfulness led them to the watering places of the dead. A multitude of defects and afflictions submerged them, while their eyes and hearts became bound to the tempting things that the people of this world had prepared for themselves and preferred over the affairs of their life to come: the glitter of its sheen, the freshness of its adornment, and the fever of its bloom. Know, seeker of the duty and nobility of knowledge, who seeks pure companionship with his Master through unalloyed knowledge and deeds: these people’s advance swerved away from the paths of truth; their hearts were not made level upon sound intentions. The hidden contents of their souls inclined them away from the fair image they displayed and toward the desire that people should know them, magnify them for their knowledge, and honor them because of it. They loved people to gather around them and point them out, declaring their opinions correct, affirming their words, enlarging their ambitions, and keeping praise of them in constant circulation. If any part of this was withheld, they disliked it; if they did not receive what they loved, they grew angry. Do not even ask about the excess of their anger and satisfaction, or their reproach toward anyone who opposed the objects of their desire. A full description of their condition would require a long explanation and much speech. What my tongue has readily expressed about them, and the account and explanation I have given you, is enough.’

§ 051

فَالْبَسْ الْآنَ أَنْتَ جَلَابِيبُ الْحَذَرِ وَتَدْرَعُ بِأَدْرُعِ الْخَوْفِ وَخُذْ عَلَى نَفْسِكَ جَنَّةَ التَّقْوَى وَقُمْ لِلَّهِ تَعَالَى عَلَى نَفْسِكَ بِدَوَامِ الرِّعَايَةِ وَدَوَامِ التَّفْتِيشِ وَشِدَّةِ الْمُحَاسَبَةِ وَجَوْدَةِ التَّحْصِيلِ وَصِدْقِ الْبَحْثِ وَصَلِّ سِرَّكَ مَعَ ذَلِكَ بِدَوَامِ الذِّكْرِ وَقَوَّى الْفِكْرَ فَكُنْ مِمَّنْ جَاهَدَ فِي اللَّهِ عَزَّ وَجَلَّ حَقَّ جِهَادِهِ، وَمِمَّنْ أَثْنَى اللَّهُ تَعَالَى عَلَيْهِ مِنْ صَالِحِي عِبَادِهِ، مَعَ مَا يَقَعُ لَكَ مِنْ الْوَعْدِ الْجَمِيلِ وَالثَّوَابَ الْجَزِيلِ، قَالَ اللَّهُ عَزَّ وَجَلَّ:

Fa-al-bas al-ʾāna ʾanta jalābību al-ḥadhari watadraʿu biʾadruʿi al-khawfi wakhudh ʿalā nafsika jannata al-taqwā waqum li-llāhi taʿālā ʿalā nafsika bidawāmi al-riʿāyati wadawāmi al-taftīshi washiddati al-muḥāsabati wajawdati al-taḥṣīli waṣidqi al-baḥthi waṣalli sirraka maʿa dhalika bidawāmi al-dhikri waqawwā al-fikra fakun mimman jāhada fī Allāhi ʿazza wajalla ḥaqqa jihādihi, wamimman ʾathnā Allāhu taʿālā ʿalayhi min ṣāliḥī ʿibādihi, maʿa mā yaqaʿu laka min al-waʿdi al-jamīli wa-al-thawāba al-jazīli, qāla Allāhu ʿazza wajalla:

‘Now clothe yourself in the outer garments of caution, put on the armor of fear, and take up the shield of reverent mindfulness. Stand before God Most High against your own soul through constant watchfulness, continual examination, rigorous self-reckoning, careful attainment, and sincere inquiry. Along with this, bind your secret heart to unceasing remembrance and strengthen reflection. Be one who strives for God, mighty and majestic, with the striving due to Him, and one of the righteous servants whom God Most High has praised. Then the beautiful promise and immense reward will be yours. God, mighty and majestic, said:’

§ 052

وَالَّذِينَ جاهَدُوا فِينا لَنَهْدِيَنَّهُمْ سُبُلَنا وَإِنَّ اللَّهَ لَمَعَ الْمُحْسِنِينَ

Wa-alladhīna jāhadū fīnā lanahdiyannahum subulanā waʾinna Allāha lamaʿa al-muḥsinīna

As for those who strive for Us, We shall surely guide them upon Our paths. God is indeed with those who do what is beautiful.

§ 053

[الْعَنْكَبُوتِ: 69] وَقَالَ تَعَالَى:

[Al-ʿankabūti: 69] waqāla taʿālā:

[Qurʾan 29:69]. And He Most High said:

§ 054

وَلَوْ أَنَّهُمْ فَعَلُوا مَا يُوعَظُونَ بِهِ لَكَانَ خَيْراً لَهُمْ وَأَشَدَّ تَثْبِيتاً

Walaw ʾannahum faʿalū mā yūʿaẓūna bihi lakāna khayrʾ lahum waʾashadda tathbītʾ

Had they done what they were exhorted to do, it would have been better for them and more firmly strengthening.

§ 055

[النِّسَاءَ:

[Al-nisāʾa:

[Qurʾan 4:

§ 056 • SOURCE P 166

66] فَهَاتَانِ آيَتَانِ مُوجِبَتَانِ لِمَنَالَاتِ الْخَيْرِ وَوُقُوعِ الْهِدَايَةِ وَالرُّشْدِ فَخُذْ بِحَظِّكَ الْأَوْفَرِ مِنْ الْعَمَلِ بِهِمَا وَاللُّزُومِ لِمَا أَمَرَ اللَّهُ تَعَالَى فِيهِمَا وَكُنْ عَلَى حَذَرٍ مِنْ مُوَافَقَةِ شَيْءٍ مِمَّا تَقَدَّمَ بِهِ النَّعْتُ مِنْ ذَلِكَ التَّأْوِيلِ وَخَطَأِ الرَّأْيِ فَإِنَّ ذَلِكَ مُؤَدًّى إِلَى إحْبَاطِ الْعَمَلِ وَشِدَّةِ النَّدَامَةِ فِي الْمُنْقَلَبِ. قَالَ لَهُ الْعَالِمُ: أَيُّهَا الْحَكِيمُ قَدْ أَتَيْت عَلَى الَّذِي فِي نَفْسِي وَبَلَغْت مَدَى مَا كَانَ يَجُولُ فِي صَدْرِي وَزِدْت عَلَى ذَلِكَ مِنْ الْوَصْفِ أَشْيَاءَ عَرَفْت فَضْلَهَا وَانْكَشَفَ لِي صَوَابُ الْعِلْمِ بِهَا وَأَرْجُو أَنْ يَكُونَ ذَلِكَ مِنْ فَضْلِ اللَّهِ تَعَالَى عَلَيَّ وَرَحْمَتِهِ وَقَدْ جَعَلَكَ اللَّهُ تَعَالَى سَبَبًا لِتَنْبِيهِي عَنْ أُمُورٍ لَوْلَا مِنَّةُ اللَّهِ تَعَالَى عَلَيَّ بِكَ فِيهَا لَذَهَبَ بِي التَّقْصِيرُ عَنْ الْعِلْمِ بِهَا حَيْثُ ذَهَبَ بِمَنْ تَقَدَّمَ وَصْفُكَ فَاوْقِفْنِي عَلَى حَقِيقَةِ عِلْمِكَ بِهَا عَلَى ذَلَلِهِ وَخَطَأِ رَأْيِهِ وَقَدْ أَنْعَمَ اللَّهُ عَلَيَّ بِمَا أَيَّدَنِي بِهِ مِنْكَ وَعَظَّمَ عِنْدِي قَدْرُ مَا جَعَلَكَ اللَّهُ لَهُ أَهْلًا وَمَوْضِعًا مِنْ شَرْحِكَ لِمَا تَقَدَّمَ مِنْ نَعْتِهِ وَوَصْفِهِ مِنْ أَحْوَالِ الطَّبَقَاتِ الثَّلَاثَةِ الْمُتَأَوِّلِينَ وَوَقَعَ لَهُمْ مِنْ الْخَطَأِ فِي الْقَصْدِ وَالْمَيْلِ بِالْعَمَلِ إِلَى غَيْرِ مَنْهَجِهِ وَإِلَى الِانْحِرَافِ فِيهِ عَنْ سَوَاءِ السَّبِيلِ وَقَدَّرَ احْتَجْت أَنْ تَصِفَ لِي مَقَامَ الْعَامِلِينَ لِلَّهِ تَعَالَى بِحَقِيقَةِ الْعِلْمِ الْقَائِمِينَ بِحَقِّهِ الصَّادِقِينَ فِيمَا حَمَلُوا مِنْهُ وَفِيمَا قَلَّدُوهُ مِنْ نَادِيهِ الْمَمْدُوحِينَ بِنَشْرِهِ وَبِمَا نَقَلُوا إِلَى مَنْ دُونَهُمْ مِنْهُ وَالْمُحْتَسِبِينَ فِي تَعْلِيمِهِمْ النَّاسَ عَلَى صِحَّةِ الْإِرَادَةِ وَإِصْلَاحِ النِّيَّةِ وَجَمِيلِ السِّيرَةِ الَّذِينَ لَمْ تَمُلْ بِهِمْ الْأَطْمَاعُ وَلَمْ يَفْتِنْهُمْ الِاخْتِرَاعُ وَلَمْ تَعَرَّجْ بِهِمْ الْأَهْوَاءُ وَلَمْ تَسْتَرِقَّهُمْ إِرَادَاتُ النُّفُوسِ وَلَمْ تَعْطِفْ بِهِمْ الدُّنْيَا وَلَمْ يَجْرِ عَلَيْهِمْ الزَّلَلُ وَالْخَطَأُ وَكَانُوا فِي ذَلِكَ كُلِّهِ عَلَى صِحَّةِ الْمَعْنَى. قَالَ الْحَكِيمُ: أَبْشِرْ بِمَا فَتَحَ اللَّهُ تَعَالَى لَكَ مِنْ بَابِ السُّؤَالِ وَيَسَّرَكَ لَهُ مِنْ صِحَّةِ الْمَقَالِ فَإِنَّ ذَلِكَ إِنْ شَاءَ اللَّهُ تَعَالَى سَبَبٌ لَكَ إِلَى رُكُوبِ الْأَعْمَالِ وَمُبَاشَرَةِ جَمِيلِ الْأَفْعَالِ وَمُؤَدِّيًا لِمَا أَوْمَلَهُ لَكَ إِلَى تَمْهِيدِ صِدْقِكَ وَأَخْلَصَ الْإِرَادَةَ مِنْهُ تَعَالَى فِي حَقِيقَتِهِ قَصْدَكَ وَاجْعَلْ تَوَسُّلَكَ إِلَى الْحِكْمَةِ وَاسْتِدْعَائِكَ لِمَا تُحِبُّ مِنْهَا تَحْصِينَ سِرِّكَ مِنْ الْعِلَلِ الْمَانِعَةِ عَنْهَا وَأَصْلَحَ الضَّمِيرَ بِإِجْمَامِهِ لِمَا يُحِبُّ لَهَا. فَإِنَّ الْحِكْمَةَ لِمَنْ اشْتَمَلَتْ عَلَيْهِ فِيهَا الرَّغْبَةُ وَاسْتَوْلَتْ عَلَى خَالِصِ سِرِّهِ الْمَحَبَّةُ أَشَدُّ عَطْفًا وَحُنَيْنًا وَمَيْلًا مِنْ الْأُمِّ الشَّفِيقَةِ وَالْأَبِ الرَّفِيقِ وَكَأَنِّي مَعَ ذَلِكَ أَرَى سَحَابًا مِنْ الْعِلْمِ غَدَقَةً مُنْبَسِطَةً عَلَيْكَ مُؤْنِقَةً قَدْ أَظَلَّكَ غَمَامُهَا وَقَوَّيْت لَكَ الْآمَالَ بِاسْتِمَامِهَا وَاسْتَمْطَرَ الْغَيْثُ الْكَائِنُ فِيهَا بِدَوَامِ الْوُقُوفِ بِحَضْرَةِ فِنَائِهَا وَأُدْمِ الِاسْتِغَاثَةِ بِمَنْزِلِ الْغَيْثِ وَمَنْشَرِ السَّحَابِ وَكَاشِفِ الضُّرِّ وَمُعْتَقِ الرِّقَابِ وَاعْلَمْ أَنَّهُ جَلَّ ثَنَاؤُهُ يُحْيِي بِقَطْرَةٍ مِنْ غَيْثِ رَحْمَتِهِ مَوَاتٍ مَا أَنْزَلَهَا لَهَا عَلَيْهِ مِنْ بَرِّيَّتِهِ

66] Fahātāni ʾāyatāni mūjibatāni limanālāti al-khayri wawuqūʿi al-hidāyati wa-al-rushdi fakhudh biḥaẓẓika al-ʾawfari min al-ʿamali bihimā wa-al-luzūmi limā ʾamara Allāhu taʿālā fīhimā wakun ʿalā ḥadharin min muwāfaqati shayʾin mimmā taqaddama bihi al-naʿtu min dhalika al-taʾwīli wakhaṭaʾi al-raʾyi faʾinna dhalika muʾaddanā ʾilā ʾḥbāṭi al-ʿamali washiddati al-nadāmati fī al-munqalabi. qāla lahu al-ʿālimu: ʾayyuhā al-ḥakīmu qad ʾatayt ʿalā alladhī fī nafsī wabalaght madā mā kāna yajūlu fī ṣadrī wazidt ʿalā dhalika min al-waṣfi ʾashyāʾa ʿaraft faḍlahā wa-inkashafa lī ṣawābu al-ʿilmi bihā waʾarjū ʾan yakūna dhalika min faḍli Allāhi taʿālā ʿalayya waraḥmatihi waqad jaʿalaka Allāhu taʿālā sababan litanbīhī ʿan ʾumūrin lawlā minnatu Allāhi taʿālā ʿalayya bika fīhā ladhahaba bī al-taqṣīru ʿan al-ʿilmi bihā ḥaythu dhahaba biman taqaddama waṣfuka fa-iwqifnī ʿalā ḥaqīqati ʿilmika bihā ʿalā dhalalihi wakhaṭaʾi raʾyihi waqad ʾanʿama Allāhu ʿalayya bimā ʾayyadanī bihi minka waʿaẓẓama ʿindī qadru mā jaʿalaka Allāhu lahu ʾahlan wamawḍiʿan min sharḥika limā taqaddama min naʿtihi wawaṣfihi min ʾaḥwāli al-ṭabaqāti al-thalāthati al-mutaʾawwilīna wawaqaʿa lahum min al-khaṭaʾi fī al-qaṣdi wa-al-mayli bi-al-ʿamali ʾilā ghayri manhajihi waʾilā al-inḥirāfi fīhi ʿan sawāʾi al-sabīli waqaddara iḥtajt ʾan taṣifa lī maqāma al-ʿāmilīna li-llāhi taʿālā biḥaqīqati al-ʿilmi al-qāʾimīna biḥaqqihi al-ṣādiqīna fīmā ḥamalū minhu wafīmā qalladūhu min nādīhi al-mamdūḥīna binashrihi wabimā naqalū ʾilā man dūnahum minhu wa-al-muḥtasibīna fī taʿlīmihim al-nāsa ʿalā ṣiḥḥati al-ʾirādati waʾiṣlāḥi al-niyyati wajamīli al-sīrati alladhīna lam tamul bihim al-ʾaṭmāʿu walam yaftinhum al-ikhtirāʿu walam taʿarraj bihim al-ʾahwāʾu walam tastariqqahum ʾirādātu al-nufūsi walam taʿṭif bihim al-dunyā walam yajri ʿalayhim al-zalalu wa-al-khaṭaʾu wakānū fī dhalika kullihi ʿalā ṣiḥḥati al-maʿnā. qāla al-ḥakīmu: ʾabshir bimā fataḥa Allāhu taʿālā laka min bābi al-suʾāli wayassaraka lahu min ṣiḥḥati al-maqāli faʾinna dhalika ʾin shāʾa Allāhu taʿālā sababun laka ʾilā rukūbi al-ʾaʿmāli wamubāsharati jamīli al-ʾafʿāli wamuʾaddiyan limā ʾawmalahu laka ʾilā tamhīdi ṣidqika waʾakhlaṣa al-ʾirādata minhu taʿālā fī ḥaqīqatihi qaṣdaka wa-ijʿal tawassulaka ʾilā al-ḥikmati wa-istidʿāʾika limā tuḥibbu minhā taḥṣīna sirrika min al-ʿilali al-māniʿati ʿanhā waʾaṣlaḥa al-ḍamīra biʾijmāmihi limā yuḥibbu lahā. faʾinna al-ḥikmata liman ishtamalat ʿalayhi fīhā al-raghbatu wa-istawlat ʿalā khāliṣi sirrihi al-maḥabbatu ʾashaddu ʿaṭfan waḥunaynan wamaylan min al-ʾummi al-shafīqati wa-al-ʾabi al-rafīqi wakaʾannī maʿa dhalika ʾarā saḥāban min al-ʿilmi ghadaqatan munbasiṭatan ʿalayka muʾniqatan qad ʾaẓallaka ghamāmuhā waqawwayt laka al-ʾāmāla bi-istimāmihā wa-istamṭara al-ghaythu al-kāʾinu fīhā bidawāmi al-wuqūfi biḥaḍrati fināʾihā waʾudmi al-istighāthati bimanzili al-ghaythi wamanshari al-saḥābi wakāshifi al-ḍurri wamuʿtaqi al-riqābi wa-iʿlam ʾannahu jalla thanāʾuhu yuḥyī biqaṭratin min ghaythi raḥmatihi mawātin mā ʾanzalahā lahā ʿalayhi min barriyyatihi

66]. ‘These two verses secure the attainment of goodness and the arrival of guidance and right direction. Take your fullest share of acting by them and hold fast to what God Most High commands in them. Beware of agreeing with anything described above—the self-serving interpretation and the mistaken opinion—for it leads to the nullification of deeds and bitter regret at the final return.’ The scholar said, ‘Sage, you have reached what was in my soul and the furthest extent of what moved within my breast. Beyond this you have described matters whose worth I recognize and whose sound truth has become clear to me. I hope this is a favor and mercy from God Most High toward me. God has made you the means of awakening me to matters concerning which, had He not favored me through you, my failure to understand would have carried me where it carried those you described. Show me the precise truth of your knowledge about their error and mistaken judgment. God has blessed me with the support He has given through you, and the worth of what He has made you fit to carry has grown immense in my eyes: you have explained the three classes of interpreters, the errors into which their intentions fell, their turning practice away from its proper course, and their departure from the even road. I now need you to describe for me the station of those who act for God Most High through true knowledge; who fulfill its right; who are truthful in what they bear of it and in the trust laid upon them; who are praised for spreading it and conveying it to those below them; and who seek God’s reward in teaching people, with a sound intention, a rectified purpose, and a beautiful way of life. Greed does not bend them, contrivance does not tempt them, caprice does not lead them aside, the desires of the self do not enslave them, and this world does not turn them away. Error and sin do not run through them; throughout all of this they remain sound in meaning.’ The sage replied, ‘Rejoice in the door of questioning that God Most High has opened for you and in the sound expression He has made easy. God willing, this will become a means for you to take up works, practice beautiful deeds, and reach the sincerity that I hope He will firmly establish for you. Make your intention wholly pure before God Most High, direct your true aim to Him, and let your approach to wisdom and your request for what you love of it consist in fortifying your secret against the defects that block it and setting your conscience right by gathering it upon what wisdom loves. Wisdom is more tender, yearning, and inclined toward the one whose desire fully embraces it and whose pure secret is mastered by love for it than a compassionate mother or gentle father. I can already see clouds of knowledge, laden and spreading above you, fair to behold. Their shade covers you, and your hope of their abundant rain grows strong. Seek the rain within them by standing continually at the open court where it will descend. Persist in seeking aid from the One who sends down rain, spreads the clouds, removes harm, and frees those in bondage. Know that He—sublime is His praise—revives a dead tract of His earth with a single drop of the rain of His mercy, sent down upon it.’

§ 057 • SOURCE P 167

فَتَحَرٍّ طَلَبَ الْحَيَاةِ يَكُونُ السُّقْيَا فَإِنَّ أَوَائِلَ تِلْكَ الْغَمَامِ تُوجِدُكَ الشِّفَاءُ وَإِنَّ غَدَقَ مَا بِهَا يَغْسِلُ عَنْ سِرِّكَ الْمَيْلِ إِلَى الدُّنْيَا وَمُبَاشَرَتِهِ بِجِسْمِكَ يَغْسِلُ عَنْكَ سَائِرَ الْأَدْوَاءِ وَذَوْقَكَ لِسَائِغِ طَعْمِهِ يُمِيتُ مِنْ نَفْسِكَ الْهَوَى، وَاعْلَمْ أَنَّ اللَّهَ تَعَالَى إِذَا أَرَادَ عَبْدًا سَهَّلَ لَهُ السَّبِيلَ وَوَطَّأَ (لَهُ التَّنْقِيلَ) وَأَسْرَعَ بِهِ فِي التَّرْحِيلِ وَبَلَّغَهُ الْمَنْزِلَ الْفُضَيْلَ وَمَنَحَهُ الْحَظَّ الْجَزِيلِ وَإِنِّي أُؤَمِّلُكَ مِنْ الَّذِي عَرَضَكَ لَنَجِيجُ السُّؤَالَ وَصَحِيحُ الْقَصْدِ فِي الْمَقَالِ أَنْ يُبْلِّغَكَ بِفَضْلِهِ عَلَيْكَ وَرَحْمَتِهِ إيَّاكَ مَنَازِلَ الْمُسَبِّحِينَ مِنْ أَوْلِيَائِهِ وَالْأَصْفِيَاءِ الْمُسْتَخْلِصِينَ مِنْ عِبَادِهِ وَأَنَا وَاصِفٌ لَكَ إِنْ شَاءَ اللَّهُ تَعَالَى مَا سَأَلْتَ عَنْهُ مِنْ نَعْتِ أَهْلِ الْحَقَائِقِ مِنْ أَهْلِ الْعِلْمِ الْعَامِلِينَ بِهِ الصَّادِقِينَ فِي الْقَصْدِ إِلَيْهِ الْمُجْتَهِدِينَ فِي إِقَامَةِ حَقِّهِ الْمُرِيدِينَ لِلْعِلْمِ لِمَا وَجَبَ عَلَيْهِمْ مِنْهُ. الَّذِينَ لَمْ تَفْتِنْهُمْ فِيمَا قَصَدُوهُ أَطْمَاعُ الدُّنْيَا وَلَمْ تَمُلْ بِهِمْ عَنْ الْأَخْذِ بِحَقِيقَتِهِ وَلَمْ يَسْتَفِزْهُمْ الْغُوَاةُ مِنْ الْأَعْدَاءِ أُولَئِكَ حِزْبُ اللَّهِ:

Fataḥarrin ṭalaba al-ḥayāti yakūnu al-suqyā faʾinna ʾawāʾila tilka al-ghamāmi tūjiduka al-shifāʾu waʾinna ghadaqa mā bihā yaghsilu ʿan sirrika al-mayli ʾilā al-dunyā wamubāsharatihi bijismika yaghsilu ʿanka sāʾira al-ʾadwāʾi wadhawqaka lisāʾighi ṭaʿmihi yumītu min nafsika al-hawā, wa-iʿlam ʾanna Allāha taʿālā ʾidhā ʾarāda ʿabdan sahhala lahu al-sabīla wawaṭṭaʾa (lahu al-tanqīla) waʾasraʿa bihi fī al-tarḥīli waballaghahu al-manzila al-fuḍayla wamanaḥahu al-ḥaẓẓa al-jazīli waʾinnī ʾuʾammiluka min alladhī ʿaraḍaka lanajīju al-suʾāla waṣaḥīḥu al-qaṣdi fī al-maqāli ʾan yubllighaka bifaḍlihi ʿalayka waraḥmatihi ʾyyāka manāzila al-musabbiḥīna min ʾawliyāʾihi wa-al-ʾaṣfiyāʾi al-mustakhliṣīna min ʿibādihi waʾanā wāṣifun laka ʾin shāʾa Allāhu taʿālā mā saʾalta ʿanhu min naʿti ʾahli al-ḥaqāʾiqi min ʾahli al-ʿilmi al-ʿāmilīna bihi al-ṣādiqīna fī al-qaṣdi ʾilayhi al-mujtahidīna fī ʾiqāmati ḥaqqihi al-murīdīna li-l-ʿilmi limā wajaba ʿalayhim minhu. alladhīna lam taftinhum fīmā qaṣadūhu ʾaṭmāʿu al-dunyā walam tamul bihim ʿan al-ʾakhdhi biḥaqīqatihi walam yastafizhum al-ghuwātu min al-ʾaʿdāʾi ʾūlaʾika ḥizbu Allāhi:

‘So carefully seek where the water that gives life will fall. The first drops of those clouds will bring you healing; their abundant rain will wash from your secret the inclination toward this world; when it touches your body it will wash every sickness from you; and tasting its sweet flavor will kill caprice within your soul. Know that when God Most High desires good for a servant, He makes the way easy, smooths the stages, hastens the journey, brings the servant to the noble destination, and grants an abundant share. Because you have been moved to mature questioning and sound purpose in speech, I hope that, through His favor and mercy, He will carry you to the stations of those who glorify Him: His friends and the chosen servants whom He has made wholly His. God Most High willing, I shall describe what you asked about: the people of inward truths among the learned—those who act by their knowledge, are truthful in seeking it, strive to fulfill its right, and desire knowledge only because of what it makes incumbent upon them. Worldly ambitions do not tempt them away from their aim or turn them from grasping its reality, nor do hostile seducers unsettle them. They are the party of God:’

§ 058

أَلَا إِنَّ حِزْبَ اللَّهِ هُمُ الْمُفْلِحُونَ

ʾalā ʾinna ḥizba Allāhi humu al-mufliḥūna

Truly, it is the party of God who prosper.

§ 059

[الْمُجَادَلَةِ: 22] اعْلَمْ أَنَّ أَوَّلَ مَا أُوتُوا الْمُحَقِّقِينَ مِنْ أَهْلِ الْعِلْمِ مِنْ الْعَمَلِ فِي أَوَّلِ الطَّلَبِ، فَلَمْ يُبِيحُوا أَقْدَامَهُمْ السَّعْيُ وَلَمْ يَتَحَرَّكُوا فِي ذَلِكَ بِالْجَوَارِحِ إِلَّا مِنْ بَعْدِ مَا أَحْكَمَ جَمِيلَ النَّظَرِ لَهُمْ بِالِانْبِسَاطِ فِيهِ فَسَعَوْا فِيهِ عَلَى أَصْلِ مَا أَدَّبَهُمْ الْعِلْمُ بِهِ فِي أَوَّلِ الْأَمْرِ وَمَضَوْا عَلَى صِحَّةِ الْحَالِ وَشَهَادَةِ الْعِلْمِ بِذَلِكَ وَالْزَمْ صِحَّةَ مَا يَبْدُو بِهِ الْحَقُّ، قُلُوبُهُمْ الْأَشْفَاقِ وَالْحَذَرِ وَالتَّقِيَّةِ فَضَمَّهُمْ وُجُودَ ذَلِكَ وَالْزَمْهُمْ حَصْرَ الْجَوَارِحِ وَضَبْطَ السَّرَائِرِ وَدَوَامَ الصَّمْتِ وَخَافُوا مَعَ ذَلِكَ أَنْ يَكُونُوا قَدْ قَصَّرُوا عَنْ وَاجِبِ حَقِّ السَّعْيِ فِي طَلَبِ الْعِلْمِ وَاشْتَدَّ تَحْصِيلُهُمْ عَلَى النُّفُوسِ وَصَحْبُهُمْ جَمِيلُ الذِّكْرِ وَدَوَامِ الْفِكْرِ فِي مَوَاطِنِ السَّعْيِ فَحَمَاهُمْ ذَلِكَ عَنْ الِانْبِسَاطِ عَنْ مُعَاشَرَةِ الطَّالِبِينَ لَهُ وَالسَّاعِينَ مَعَهُمْ فِيهِ، فَكَانُوا بِحَالٍ وَالْحَاضِرِينَ مَعَهُمْ بِحَالٍ كُلَّمَا بَدَا مِنْ غَيْرِهِمْ لَغْوٌ أَعْرَضُوا وَكُلَّمَا بَدَا مِنْ سِوَاهُمْ غَفْلَةٌ أَوْ لَعِبٌ خَافُوا وَحُذِرُوا وَكُلَّمَا ظَهَرَ لَهُمْ مِنْ غَيْرِهِمْ مُزْعِجٌ يَجْرِي إِلَى تَأْكِيدِ حَالِهِمْ وَتَشْدِيدِ خَيْطِهِمْ لِمَا عَلَيْهِمْ يَدْعُونَ لِمَنْ حَضَرَهُمْ بِالسَّلَامَةِ وَيُحِبُّونَ لَهُمْ الصَّلَاحَ وَالِاسْتِقَامَةَ لَا يُؤْذُونَ النَّاسَ وَلَا يُحَقِّرُونَهُمْ وَلَا يَغْتَابُونَهُمْ وَلَا يُزُمُّونَهُمْ بَلْ يُشْفِقُونَ عَلَيْهِمْ إِذَا رَأَوْا مِنْهُمْ الزَّلَلَ وَيَدَعُونَ لَهُمْ إِذْ بَدَا مِنْهُمْ الْخَلَلُ يَعْرِفُونَ الْمُنْكَرَ وَيُنْكِرُونَهُ وَيَتَجَنَّبُونَهُ وَيَعْرِفُونَ الْمَعْرُوفَ وَيُحِبُّونَهُ وَيَسْتَعْمِلُونَهُ لَا يَزْدَرُونَ الْمُقَصِّرِينَ

[Al-mujādalati: 22] iʿlam ʾanna ʾawwala mā ʾūtū al-muḥaqqiqīna min ʾahli al-ʿilmi min al-ʿamali fī ʾawwali al-ṭalabi, falam yubīḥū ʾaqdāmahum al-saʿyu walam yataḥarrakū fī dhalika bi-al-jawāriḥi ʾillā min baʿdi mā ʾaḥkama jamīla al-naẓari lahum bi-al-inbisāṭi fīhi fasaʿawā fīhi ʿalā ʾaṣli mā ʾaddabahum al-ʿilmu bihi fī ʾawwali al-ʾamri wamaḍawā ʿalā ṣiḥḥati al-ḥāli washahādati al-ʿilmi bidhalika wa-al-zam ṣiḥḥata mā yabdū bihi al-ḥaqqu, qulūbuhum al-ʾashfāqi wa-al-ḥadhari wa-al-taqiyyati faḍammahum wujūda dhalika wa-al-zamhum ḥaṣra al-jawāriḥi waḍabṭa al-sarāʾiri wadawāma al-ṣamti wakhāfū maʿa dhalika ʾan yakūnū qad qaṣṣarū ʿan wājibi ḥaqqi al-saʿyi fī ṭalabi al-ʿilmi wa-ishtadda taḥṣīluhum ʿalā al-nufūsi waṣaḥbuhum jamīlu al-dhikri wadawāmi al-fikri fī mawāṭini al-saʿyi faḥamāhum dhalika ʿan al-inbisāṭi ʿan muʿāsharati al-ṭālibīna lahu wa-al-sāʿīna maʿahum fīhi, fakānū biḥālin wa-al-ḥāḍirīna maʿahum biḥālin kullamā badā min ghayrihim laghwun ʾaʿraḍū wakullamā badā min siwāhum ghaflatun ʾaw laʿibun khāfū waḥudhirū wakullamā ẓahara lahum min ghayrihim muzʿijun yajrī ʾilā taʾkīdi ḥālihim watashdīdi khayṭihim limā ʿalayhim yadʿūna liman ḥaḍarahum bi-al-salāmati wayuḥibbūna lahum al-ṣalāḥa wa-al-istiqāmata lā yuʾdhūna al-nāsa walā yuḥaqqirūnahum walā yaghtābūnahum walā yuzummūnahum bal yushfiqūna ʿalayhim ʾidhā raʾawā minhum al-zalala wayadaʿūna lahum ʾidh badā minhum al-khalalu yaʿrifūna al-munkara wayunkirūnahu wayatajannabūnahu wayaʿrifūna al-maʿrūfa wayuḥibbūnahu wayastaʿmilūnahu lā yazdarūna al-muqaṣṣirīna

[Qurʾan 58:22]. ‘Know that the first thing granted to the realized among the people of knowledge was right action at the beginning of their search. They did not permit their feet to advance or their limbs to move until careful reflection had established that proceeding was right. They then pursued knowledge according to the discipline it taught them from the beginning, continuing in a sound state and with knowledge itself bearing witness to their course. The truth that appeared to them filled their hearts with solicitude, caution, and reverent fear. This constrained their limbs, brought their secrets under control, and kept them silent for long periods. Even then they feared that they had failed to perform the striving required in seeking knowledge. They disciplined their souls severely, accompanied by beautiful remembrance and continual reflection wherever they went. This protected them from becoming casually familiar with fellow seekers and companions on the path. They remained in one inward condition while those around them were in another. Whenever idle speech appeared from others they turned away; whenever heedlessness or play appeared, they became fearful and cautious; whenever something disturbing appeared, it only confirmed their state and tightened their hold upon it. They prayed for the well-being of those in their company and wished them rectitude and uprightness. They neither harmed nor belittled people, neither spoke behind their backs nor censured them. Rather, when they saw a person slip, they felt compassion; when a fault appeared, they prayed for that person. They recognized what was wrong, rejected and avoided it; they recognized what was right, loved and practiced it. They did not despise those who fell short—’

§ 060 • SOURCE P 168, 169

لِكَثْرَةِ وُجُودِهِ وَلَا يَغْضَبُونَ مِنْ دُونِهِمْ لِمَا بِهِ مِنْ حَالِهِمْ حَمِدُوهُ بَلْ يَعْرِفُونَ ذَلِكَ بِدَلَالَةِ الْعِلْمِ عَلَيْهِ وَلَا يَخْفَى عَلَيْهِمْ مِنْ الْقَوْمِ مَا نَسَبَهُمْ الْحَقُّ إِلَيْهِ فَصَوَابُ ذَلِكَ وَخِطَابُهُ لَهُمْ بِالْعِلْمِ مُمَيِّزًا وَالسَّلَامَةِ مِنْ رُؤْيَةِ مَكْرُوهِ ذَلِكَ لَهُمْ صَاحِبًا وَفِيمَا أَلْزَمَهُمْ الْإِشْفَاقَ وَالتَّقْوَى شَاغِلًا وَلَهُمْ عَلَى طَلَبِ الْعِلْمِ مَقِيلًا أَلْسِنَتُهُمْ بِحَمْدِ رَبِّهِمْ عِنْدَ سَمَاعِ الْعِلْمِ نَاطِقَةٌ، وَقُلُوبُهُمْ إِلَى اعْتِقَادِ الْعَمَلِ بِهِ مُبَادَرَةً وَآذَانُهُمْ بِحُسْنِ الْإِصْغَاءِ إِلَيْهِ سَامِعَهُ وَأَبْدَانُهُمْ بِالْخِدْمَةِ لِلَّهِ تَعَالَى سَاعِيَةٌ أَحْسَنُوا عَلَى جَمِيلِ السِّيرَةِ جَمَعَهُ وَبِالْوَفَاءِ بِفَضْلِ اللَّهِ تَعَالَى عَلَيْهِمْ فَهْمَهُ وَلَمْ يَزَالُوا بِدَوَامِ السَّعْيِ إِلَيْهِ وَشَدِّهِ الْإِقْبَالِ عَلَيْهِ وَبِكَثْرَةِ اللُّزُومِ لِمَنْ الْعِلْمُ حَضَرَ لَدَيْهِ حَتَّى أَخَذُوا مِنْهُ بِالْحَظِّ الْأَوْفَرِ وَالنَّصِيبِ الْأَكْبَرِ فَلَمَّا بَلَغُوا مِنْهُ إِلَى مَا بِهِ يَسْتَعِينُونَ وَغَايَةِ مَا إِلَيْهِ يَحْتَاجُونَ وَبِحَقَائِقِهِ فِي سَائِرِ الْأَوْقَاتِ، يَعْمَلُونَ تَرْجِعُ إِلَى تَفْتِيشِ مَا كَتَبُوا وَإِلَى الْبَحْثِ عَمَّا مِنْهُ طَلَبُوا فَكَانَ ذَلِكَ مَانِعًا لَهُمْ مِنْ السِّعَايَةِ جَامِعًا لَهُمْ إِلَى الْخَلْوَةِ بِالْعِبَادَةِ وَوَقَفَتْ بِالنَّاسِ إِلَيْهِمْ الْحَاجَةُ وَعُرَفَ مَوْضِعُهُمْ بِجَمِيلِ الْإِرَادَةِ وَعَرَفَ أَمَاكِنَهُمْ مِنْ الْعِلْمِ وَشَرُفَتْ أَحْوَالُهُمْ مِنْ الْفَضْلِ وَانْبَسَطَ ذَلِكَ وَنَشَأَ وَظَهَرَ ذَلِكَ وَبَدَا فَمِنْ بَيْنِ حَالٍ بِعِلْمِهِ مُتَشَاغِلٍ عَنْ الْخَلِيقَةِ بِعِبَادَتِهِ مُؤَثِّرًا لِلْعَمَلِ فِيمَا فَتَحَ اللَّهُ تَعَالَى عَلَيْهِ مِنْهُ وَلَا يُرِيدُ بِإِدَامَةِ الْخِدْمَةِ لِلَّهِ تَعَالَى بَدَلًا وَلَا بِمَا فَتَحَ وَلَا بِالْخَلْوَةِ بِمَا فَتَحَ اللَّهُ تَعَالَى مِنْ ذَلِكَ حَوْلًا وَمِنْ بَيْنَ مَنْ حَضَرَتْهُ فِي نَشْرِهِ الْعِلْمَ النِّيَّةَ وَقَوِيَتْ لَهُ عَلَى تَعْلِيمِهِ الْعَزِيمَةَ وَسَنَحَتْ لَهُ فِي ذَلِكَ رُؤْيَةُ الْفَضِيلَةِ فَانْبَسَطَ فِي نَشْرِ الْعِلْمِ مُحْتَسِبًا وَكَانَ فِي الْعَمَلِ لِلَّهِ تَعَالَى بِذَلِكَ مُخْلِصًا يُرَغِّبُ إِلَى اللَّهِ عَزَّ وَجَلَّ فِي جَمِيلِ الثَّوَابِ وَيُؤَمِّلُ مِنْ اللَّهِ تَعَالَى جَمِيلَ الْعَائِدَةِ فِي الْمَآبِ مَصْحُوبًا فِي ذَلِكَ بِمُصَادَفَةِ الصَّوَابِ إِذَا قَالَ نَطَقَ بِقُوَّةِ الْعِلْمِ وَإِذَا سَكَتَ، سَكَتَ بِوَقَارِ الْحِلْمِ وَإِذَا قَصَدَ إِلَى اللِّسَانِ قَرُبَ مَنَالَ الْفَهْمِ، وَإِذَا كَثُرُوا عَلَيْهِ أَحَبَّ نَفْعَهُمْ وَإِذَا تَفَرَّقُوا عَنْهُ نُصْحُهُمْ يُؤَدِّي إِلَيْهِمْ مَا حَمْلٍ مِنْ الْعِلْمِ بِلِسَانٍ فَصِيحٍ وَبَيَانٍ صَحِيحٍ بِقَلْبِ نَصُوحٍ وَقَوْلٍ صَادِقٍ وَلَا يُعَجِّلُ عَلَى مَنْ جَهِلَ وَلَا يُجَافِي مَنْ ذَلَّ أَوْ خَطَأً وَلَا يُوَافِقُ بِالْمِرْآةِ أَحَدًا يَعْفُو عَمَّنْ ظَلَمَهُ وَيُعْطِي مَنْ حَرَّمَهُ وَيُحْسِنُ إِلَى مَنْ أَسَاءَ إِلَيْهِ، وَيَتَجَاوَزُ عَمَّنْ تَعَدَّى عَلَيْهِ، لَا يُرِيدُ عَلَى شَيْءٍ مِنْ أَعْمَالِهِ مِنْ الْخَلْقِ أَجْرًا وَلَا يَمِيلُ إِلَى مَدْحِهِ وَلَا ثَنَاءً يَجْتَهِدُ لِلَّهِ تَعَالَى فِي إِخْلَاصِ أَعْمَالِهِ وَيُرِيدُ وَجْهَهُ بِجَمِيلِ أَفْعَالِهِ لَا يَقْبَلُ الدُّنْيَا مِمَّنْ يَبْذُلُهَا لَهُ وَلَا يُعَرِّجُ عَلَى مَنْ انْبَسَطَ بِهَا إِلَيْهِ يَضَعُ الدُّنْيَا حَيْثُ وَضَعَهَا خَالِقُهَا وَيُغْنِيهِ مِنْهَا مَا قَسَمَهُ لَهُ رَازِقُهُ وَلَا يَشْتَغِلُ مِنْهَا بِمَا يَزُولُ وَلَا يَعْمَلُ فِيهَا بِمَا لَا يَدُومُ مُنْصَرِفٌ بِقَلْبِهِ عَنْ زِينَتِهَا مُنْحَرِفٌ عَنْ كُلِّ مَا ادَّعَى إِلَيْهَا مِنْ بَهْجَةٍ رَوْنَقَهَا يَكْفِيهِ مَا قَلَّ وَصْفًا وَيُجْزِيهِ مَا سَلِمَ وَاسْتَوَى يُوقَفُ مِنْهَا عِنْدَ الشُّبُهَاتِ وَانْصَرَفَ عَنْ الْأُمُورِ الْمُشْكِلَاتِ بَلْ هُوَ لِلْحَلَالِ الْبَيِّنِ تَارِكٌ وَفِي الْأَخْذِ لِمَا لَا بُدَّ لَهُ مِنْهُ مُقْتَصِدٌ فَقَدْ أَثَّرَ فِيهَا وَفِي كُلِّ مَا دُعِيَ إِلَيْهِ الزُّهْدُ وَلُزُومُ الْكَدِّ وَالْعِبَادَةِ يَرْحَمُ مَنْ مَالَ بِرَغْبَتِهِ إِلَيْهَا وَيَرَى لِمَنْ أَقْبَلَ يَطْلُبُهُ عَلَيْهَا لَا يَرَاهَا حَظًّا لِمَنْ طَلَبَهَا وَلَا ثَمَنًا يَسْعَى مَنْ اشْتَغَلَ بِهَا يَنْظَرُ إِلَيْهَا بِعَيْنِ زَوَالِهَا وَيَقَرُبُ انْتِقَالَهَا فَهَذَا مَحَلُّ الدُّنْيَا عِنْدَهُ وَمَكَانَتِهَا فِي الْعِلْمِ بِهَا لَدَيْهِ وَهُوَ مَعَ مَا وَصَفَهُ لَكَ دَائِمُ الْعُزْلَةِ كَثِيرُ الْخَلْوَةِ مُتَّصِلُ الْخِدْمَةِ يَجِدُ رَاحَةَ قَلْبِهِ وَقُرَّةَ عَيْنِهِ وَسِرَّ فُؤَادِهِ فِيمَا خَلَصَ مِنْ صَالِحِ الْعَمَلِ إِلَى سَيِّدِهِ وَأَمَلِ عَائِدِهِ ثَوَابَهُ فِي مَعَادِهِ فَإِذَا ظَهَرَ لِلنَّاسِ فِي وَقْتِ اجْتِمَاعِهِمْ عَلَيْهِ وَطَلَبُهُمْ الْعِلْمَ الْعَتِيدَ لَدَيْهِ ظَهَرٌ بِجَمِيلِ النِّيَّةِ وَصَحِيحِ الْإِرَادَةِ فَكَانَ ذَلِكَ عِنْدَهُ بَعْضَ الْأَعْمَالِ الْمُقَرَّبَةِ الصَّالِحَةِ فَهُوَ لَا يَخْلُو مِنْ حَالٍ هُوَ بِهَا فِي الْخَلْوَةِ مُتَعَبِّدًا وَإِلَى اللَّهِ تَعَالَى فِيمَا تَقَرَّبَ إِلَيْهِ مُجْتَهِدًا وَمِنْ حَالِهِ أَنْ يَكُونَ قَدْ حَضَرَتْهُ النِّيَّةُ وَيُبْرُزُ لِلْخَلْقِ فَيَكُونَ لِلْعِلْمِ نَاشِرًا وَلَهُمْ مِمَّا عَلَّمَهُ اللَّهُ تَعَالَى مُعَلِّمًا وَالْوَجَلَ وَالْخَوْفَ مِنْ اللَّهِ عَزَّ وَجَلَّ فِي أَحْوَالِهِ وَالْحَذَرَ وَالْإِشْفَاقِ دَائِمًا لَا يُفَارِقُهُ يَقُومُ بِشَرَائِطِ عِلْمِهِ وَيَعْدِلُ فِي قَوْلِهِ وَحُكْمِهِ هُوَ مِنْ أَقْوَمِ النَّاسِ بِالْأَحْكَامِ وَأَعْلَمِهِمْ بِالْحَلَالِ وَالْحَرَامِ وَأَبْصَرِهِمْ بِشَرَائِعِ الْإِسْلَامِ يَقَعُ عَلَى آثَارِ الْمُرْسَلِينَ وَيَتَّبِعُ سُنَنَ الْأَنْبِيَاءِ وَالصَّالِحِينَ لَا يَمِيلُ إِلَى بِدْعَةٍ وَلَا يُقَصِّرُ عَنِ الْأَخْذِ بِالسُّنَّةِ بِعِلْمٍ بَارِعٍ مُحْكَمٍ قَوِيٍّ وَحَالٍ وَاضِحٍ بَيْنَ مُسْتَوًى مُتَوَسِّطٍ بِجَمِيعِ الْمَذَاهِبِ يَتَحَرَّى لِأَقْوَمَ الْآرَاءِ لَا يَمِيلُ إِلَى الْكَلَامِ وَلَا يَخْطِرُ بِهِ مِنْهُ اهْتِمَامٌ، لَا يُطْعَنُ عَلَى الْأَئِمَّةِ، وَلَا يَزُمُّهَا، وَيُحِبُّ لَهَا مِنْ الصَّلَاحِ مَا يَعُمُّهَا يَرَى السَّمْعَ وَالطَّاعَةَ وَلَا يَنْزِعُ يَدًا مِنْ جَمَاعَةٍ، يَرَى أَنَّ الْخُرُوجَ عَلَى الْأَئِمَّةِ مِنْ فِعْلِ الْجَهَلَةِ الْفَاسِقِينَ وَالْغُوَاةِ الْمَارِقِينَ الَّذِينَ يُرِيدُونَ الْفِتْنَةَ وَيَبْتَغُونَ الْفَسَادَ فِي الْأَرْضِ أُولَئِكَ الْعُدَاةِ وَالْفُسَّاقِ وَالظَّلَمَةُ الْمُرَاقَ الَّذِينَ سَلَكُوا غَيْرَ سَبِيلِ الْهُدَى وَاسْتَصْحَبُوا الْغَوَايَةَ وَالرَّدَى وَمَالُوا بِالْفِتْنَةِ إِلَى الدُّنْيَا وَقَدْ رَفَعَ اللَّهُ عَزَّ وَجَلَّ عَنْ ذَلِكَ أَقْدَارَ الْعُلَمَاءِ وَجَعَلَهُمْ أَئِمَّةَ هُدَاةٍ نُصَحَاءَ أَخْيَارَ أَبْرَارٍ أَتْقِيَاءَ خُلَصَاءَ سُعَدَاءَ

Likathrati wujūdihi walā yaghḍabūna min dūnihim limā bihi min ḥālihim ḥamidūhu bal yaʿrifūna dhalika bidalālati al-ʿilmi ʿalayhi walā yakhfā ʿalayhim min al-qawmi mā nasabahum al-ḥaqqu ʾilayhi faṣawābu dhalika wakhiṭābuhu lahum bi-al-ʿilmi mumayyizan wa-al-salāmati min ruʾyati makrūhi dhalika lahum ṣāḥiban wafīmā ʾalzamahum al-ʾishfāqa wa-al-taqwā shāghilan walahum ʿalā ṭalabi al-ʿilmi maqīlan ʾalsinatuhum biḥamdi rabbihim ʿinda samāʿi al-ʿilmi nāṭiqatun, waqulūbuhum ʾilā iʿtiqādi al-ʿamali bihi mubādaratan waʾādhānuhum biḥusni al-ʾiṣghāʾi ʾilayhi sāmiʿahu waʾabdānuhum bi-al-khidmati li-llāhi taʿālā sāʿiyatun ʾaḥsanū ʿalā jamīli al-sīrati jamaʿahu wa-bi-al-wafāʾi bifaḍli Allāhi taʿālā ʿalayhim fahmahu walam yazālū bidawāmi al-saʿyi ʾilayhi washaddihi al-ʾiqbāli ʿalayhi wabikathrati al-luzūmi liman al-ʿilmu ḥaḍara ladayhi ḥattā ʾakhadhū minhu bi-al-ḥaẓẓi al-ʾawfari wa-al-naṣībi al-ʾakbari falammā balaghū minhu ʾilā mā bihi yastaʿīnūna waghāyati mā ʾilayhi yaḥtājūna wabiḥaqāʾiqihi fī sāʾiri al-ʾawqāti, yaʿmalūna tarjiʿu ʾilā taftīshi mā katabū waʾilā al-baḥthi ʿammā minhu ṭalabū fakāna dhalika māniʿan lahum min al-siʿāyati jāmiʿan lahum ʾilā al-khalwati bi-al-ʿibādati wawaqafat bi-al-nāsi ʾilayhim al-ḥājatu waʿurafa mawḍiʿuhum bijamīli al-ʾirādati waʿarafa ʾamākinahum min al-ʿilmi washarufat ʾaḥwāluhum min al-faḍli wa-inbasaṭa dhalika wanashaʾa waẓahara dhalika wabadā famin bayni ḥālin biʿilmihi mutashāghilin ʿan al-khalīqati biʿibādatihi muʾaththiran li-l-ʿamali fīmā fataḥa Allāhu taʿālā ʿalayhi minhu walā yurīdu biʾidāmati al-khidmati li-llāhi taʿālā badalan walā bimā fataḥa walā bi-al-khalwati bimā fataḥa Allāhu taʿālā min dhalika ḥawlan wamin bayna man ḥaḍarathu fī nashrihi al-ʿilma al-niyyata waqawiyat lahu ʿalā taʿlīmihi al-ʿazīmata wasanaḥat lahu fī dhalika ruʾyatu al-faḍīlati fa-inbasaṭa fī nashri al-ʿilmi muḥtasiban wakāna fī al-ʿamali li-llāhi taʿālā bidhalika mukhliṣan yuraghghibu ʾilā Allāhi ʿazza wajalla fī jamīli al-thawābi wayuʾammilu min Allāhi taʿālā jamīla al-ʿāʾidati fī al-maʾābi maṣḥūban fī dhalika bimuṣādafati al-ṣawābi ʾidhā qāla naṭaqa biquwwati al-ʿilmi waʾidhā sakata, sakata biwaqāri al-ḥilmi waʾidhā qaṣada ʾilā al-lisāni qaruba manāla al-fahmi, waʾidhā kathurū ʿalayhi ʾaḥabba nafʿahum waʾidhā tafarraqū ʿanhu nuṣḥuhum yuʾaddī ʾilayhim mā ḥamlin min al-ʿilmi bilisānin faṣīḥin wabayānin ṣaḥīḥin biqalbi naṣūḥin waqawlin ṣādiqin walā yuʿajjilu ʿalā man jahila walā yujāfī man dhalla ʾaw khaṭaʾan walā yuwāfiqu bi-al-mirʾāti ʾaḥadan yaʿfū ʿamman ẓalamahu wayuʿṭī man ḥarramahu wayuḥsinu ʾilā man ʾasāʾa ʾilayhi, wayatajāwazu ʿamman taʿaddā ʿalayhi, lā yurīdu ʿalā shayʾin min ʾaʿmālihi min al-khalqi ʾajran walā yamīlu ʾilā madḥihi walā thanāʾan yajtahidu li-llāhi taʿālā fī ʾikhlāṣi ʾaʿmālihi wayurīdu wajhahu bijamīli ʾafʿālihi lā yaqbalu al-dunyā mimman yabdhuluhā lahu walā yuʿarriju ʿalā man inbasaṭa bihā ʾilayhi yaḍaʿu al-dunyā ḥaythu waḍaʿahā khāliquhā wayughnīhi minhā mā qasamahu lahu rāziquhu walā yashtaghilu minhā bimā yazūlu walā yaʿmalu fīhā bimā lā yadūmu munṣarifun biqalbihi ʿan zīnatihā munḥarifun ʿan kulli mā iddaʿā ʾilayhā min bahjatin rawnaqahā yakfīhi mā qalla waṣfan wayujzīhi mā salima wa-istawā yūqafu minhā ʿinda al-shubuhāti wa-inṣarafa ʿan al-ʾumūri al-mushkilāti bal huwa li-l-ḥalāli al-bayyini tārikun wafī al-ʾakhdhi limā lā budda lahu minhu muqtaṣidun faqad ʾaththara fīhā wafī kulli mā duʿiya ʾilayhi al-zuhdu waluzūmu al-kaddi wa-al-ʿibādati yarḥamu man māla biraghbatihi ʾilayhā wayarā liman ʾaqbala yaṭlubuhu ʿalayhā lā yarāhā ḥaẓẓan liman ṭalabahā walā thamanan yasʿā man ishtaghala bihā yanẓaru ʾilayhā biʿayni zawālihā wayaqarubu intiqālahā fahadhā maḥallu al-dunyā ʿindahu wamakānatihā fī al-ʿilmi bihā ladayhi wahuwa maʿa mā waṣafahu laka dāʾimu al-ʿuzlati kathīru al-khalwati muttaṣilu al-khidmati yajidu rāḥata qalbihi waqurrata ʿaynihi wasirra fuʾādihi fīmā khalaṣa min ṣāliḥi al-ʿamali ʾilā sayyidihi waʾamali ʿāʾidihi thawābahu fī maʿādihi faʾidhā ẓahara li-l-nāsi fī waqti ijtimāʿihim ʿalayhi waṭalabuhum al-ʿilma al-ʿatīda ladayhi ẓaharun bijamīli al-niyyati waṣaḥīḥi al-ʾirādati fakāna dhalika ʿindahu baʿḍa al-ʾaʿmāli al-muqarrabati al-ṣāliḥati fahuwa lā yakhlū min ḥālin huwa bihā fī al-khalwati mutaʿabbidan waʾilā Allāhi taʿālā fīmā taqarraba ʾilayhi mujtahidan wamin ḥālihi ʾan yakūna qad ḥaḍarathu al-niyyatu wayubruzu li-l-khalqi fayakūna li-l-ʿilmi nāshiran walahum mimmā ʿallamahu Allāhu taʿālā muʿalliman wa-al-wajala wa-al-khawfa min Allāhi ʿazza wajalla fī ʾaḥwālihi wa-al-ḥadhara wa-al-ʾishfāqi dāʾiman lā yufāriquhu yaqūmu bisharāʾiṭi ʿilmihi wayaʿdilu fī qawlihi waḥukmihi huwa min ʾaqwami al-nāsi bi-al-ʾaḥkāmi waʾaʿlamihim bi-al-ḥalāli wa-al-ḥarāmi waʾabṣarihim bisharāʾiʿi al-ʾislāmi yaqaʿu ʿalā ʾāthāri al-mursalīna wayattabiʿu sunana al-ʾanbiyāʾi wa-al-ṣāliḥīna lā yamīlu ʾilā bidʿatin walā yuqaṣṣiru ʿani al-ʾakhdhi bi-al-sunnati biʿilmin bāriʿin muḥkamin qawiyyin waḥālin wāḍiḥin bayna mustawanā mutawassiṭin bijamīʿi al-madhāhibi yataḥarrā liʾaqwama al-ʾārāʾi lā yamīlu ʾilā al-kalāmi walā yakhṭiru bihi minhu ihtimāmun, lā yuṭʿanu ʿalā al-ʾaʾimmati, walā yazummuhā, wayuḥibbu lahā min al-ṣalāḥi mā yaʿummuhā yarā al-samʿa wa-al-ṭāʿata walā yanziʿu yadan min jamāʿatin, yarā ʾanna al-khurūja ʿalā al-ʾaʾimmati min fiʿli al-jahalati al-fāsiqīna wa-al-ghuwāti al-māriqīna alladhīna yurīdūna al-fitnata wayabtaghūna al-fasāda fī al-ʾarḍi ʾūlaʾika al-ʿudāti wa-al-fussāqi wa-al-ẓalamatu al-murāqa alladhīna salakū ghayra sabīli al-hudā wa-istaṣḥabū al-ghawāyata wa-al-radā wamālū bi-al-fitnati ʾilā al-dunyā waqad rafaʿa Allāhu ʿazza wajalla ʿan dhalika ʾaqdāra al-ʿulamāʾi wajaʿalahum ʾaʾimmata hudātin nuṣaḥāʾa ʾakhyāra ʾabrārin ʾatqiyāʾa khulaṣāʾa suʿadāʾa

‘—because shortcomings were so widespread, nor did they grow angry with those below them because of the good state for which they themselves praised God. They recognized the matter by the indication of knowledge. Nothing in another person’s condition that the Real had assigned remained hidden from them: knowledge distinguished what was sound from what was false, while freedom from contemplating another’s blameworthy quality remained their companion. Compassion and reverent mindfulness occupied them, and they rested only in seeking knowledge. When they heard knowledge their tongues praised their Lord, their hearts hastened to resolve upon acting by it, their ears listened with attentive receptivity, and their bodies hurried to the service of God Most High. They gathered knowledge with a beautiful way of life and understood it as a favor from God toward them. They continued to pursue it constantly, turning toward it with intensity and keeping close company with those in whose presence knowledge could be found, until they received the fullest share and greatest portion of it. When they had reached what would assist them and the furthest measure they needed—so that they could act by its truths at every moment—they returned to examine what they had written and to investigate the aim for which they had sought it. This kept them from public pursuit and gathered them into secluded worship. People then truly needed them; their beautiful intention became known, their place in knowledge was recognized, and the distinction of their states became manifest. One of them might remain occupied with his knowledge and, through worship, withdraw from creation, preferring to act on what God Most High had opened to him. He seeks no substitute for constant service to God and no exchange for the seclusion that God has opened to him. Another finds the intention to spread knowledge present within him, his resolve to teach strengthened, and its virtue made plain. He therefore spreads knowledge in hope of God’s reward, sincere in acting for God Most High, desiring the fine recompense of God, mighty and majestic, and hoping for a beautiful return in the final abode. Right guidance accompanies him. When he speaks, he speaks from the strength of knowledge; when silent, he is silent with the dignity of forbearance. When he explains, understanding becomes easy to reach. When people gather around him, he loves to benefit them; when they disperse, his counsel accompanies them. He conveys the knowledge he bears in eloquent language and sound exposition, with a sincere heart and truthful speech. He does not rush to judge the ignorant, shun one who has stumbled or erred, or flatter anyone by outward compliance. He pardons the one who wrongs him, gives to one who withholds from him, does good to one who harms him, and overlooks the person who transgresses against him. He seeks no payment from creation for any deed and inclines to neither praise nor commendation. He strives to make his acts pure for God Most High and seeks His countenance through every beautiful deed. He does not accept worldly goods from those who offer them, nor linger before anyone who extends them to him. He places this world where its Creator placed it, content with what his Provider apportioned. He does not occupy himself with what vanishes or labor for what does not last. His heart turns from its ornaments and from every glittering attraction that calls toward it. A little that is pure suffices; what is wholesome and upright contents him. Doubtful matters bring him to a halt, and he turns away from confusing affairs. Indeed, he may leave even what is plainly lawful and take only the indispensable, in moderation. He chooses renunciation and sustained effort in worship over this world and all that invites him toward it. He pities the one whose desire leans toward it and grieves for the one who pursues it. He does not regard it as a worthy share for its seeker or a fitting price for the labor of one occupied by it. He looks at it with the eye of its passing away and imminent departure. Such is the standing of this world in his sight and the place assigned to it by his knowledge. Beyond all that I have described, he remains much alone, often in retreat, and continually in service. He finds the ease of his heart, the delight of his eye, and his inward joy in every righteous deed that reaches his Master in purity, while hoping for its reward at his return. When he appears before people as they gather around him seeking the knowledge ready in his possession, he appears with a beautiful intention and sound purpose. He counts this as one of the righteous works that bring near. He is never outside one of two states: in seclusion he worships and strives to draw near to God Most High; or, when the intention is present, he comes before creation to spread knowledge and teach them what God Most High has taught him. In every state awe and fear of God, mighty and majestic, and enduring caution and solicitude never leave him. He fulfills the conditions of his knowledge and is just in speech and judgment. He is among the people firmest in legal rulings, most knowledgeable about lawful and unlawful, and most discerning of the sacred laws of Islam. He follows the traces of the messengers and the practices of the prophets and the righteous. He inclines to no innovation and does not fall short of following the Prophetic way, doing so with mature, firm, powerful knowledge and a clear, evident, balanced state across the schools of law. He seeks the most upright opinions. He is not drawn to speculative disputation and gives it no concern. He does not attack or vilify the leaders of the community, but wishes for their rectitude and for the common good. He upholds hearing and obeying and does not withdraw his hand from the community. He regards rebellion against its leaders as the act of ignorant sinners and straying renegades who desire turmoil and seek corruption on earth—hostile, sinful, unjust apostates who have taken a path other than guidance, accompanied error and ruin, and turned through sedition toward this world. God, mighty and majestic, has raised the rank of true scholars above all that. He has made them leaders who guide, sincere counselors, the best of people: righteous, mindful, pure, and blessed—’

§ 061 • SOURCE P 170, 171

نُجَبَاءُ سَادَةٌ أَجِلَّةٌ عَطَاءٌ حُلَمَاءُ كُرَمَاءُ أَوْلِيَاءُ جَعَلَهُمْ اللَّهُ أَعْلَامًا مِنْ الْحَقِّ مَنْشُورَةً وَمَنَارًا الْهُدَى مَنْصُوبَةً وَمَنَاهِجَ لِلْبَرِيَّةِ مَضْرُوبَةٌ أُولَئِكَ عُلَمَاءُ الْمُسْلِمِينَ وَأُمَنَاءُ الْمُؤْمِنِينَ وَأَجِلَّةِ الْمُتَّقِينَ فَهُمْ فِي نَوَائِبِ الَّذِينَ يَقْتَدُوا بِهِ وَبِنُورِهِمْ فِي ظُلُمَاتِ الْجَهْلِ يَهْتَدُوا وَبِضِيَاءِ عِلْمِهِمْ فِي الظُّلُمَاتِ يُسْتَضَاءُ جَعَلَهُمْ اللَّهُ عَزَّ وَجَلَّ رَحْمَةً لِعِبَادِهِ وَبَرَكَةً عَلَى مَنْ شَاءَ مِنْ بَرِيَّتِهِ يُعْلَمُ بِهِمْ الْجَاهِلَ وَيُذَكِّرُ بِهِمْ الْغَافِلَ وَيُرْشِدُ بِهِمْ السَّائِلَ وَيُعْطِي بِهِمْ النَّائِلَ وَيَزِيدُ بِهِمْ الْعَامِلَ وَيُبَلِّغُ بِهِمْ إِلَى الْمَحَلِّ الْفَاضِلِ وَيَحُثُّ بِهِمْ الرَّاحِلَ وَيُمَكِّنُ بِهِمْ الْقُوَى الْكَامِلَ. أُولَئِكَ الَّذِينَ عَمَرُوا بِالذِّكْرِ لِلَّهِ تَعَالَى أَعْمَارَهُمْ وَقَطَعُوا بِالْعَمَلِ الْفَاضِلِ الزَّكِيِّ آجَالَهُمْ وَبَاتُوا بِذَلِكَ لِلْخَلِيقَةِ مَحْمُودًا آثَارَهُمْ وَوَضَحَتْ لِلْبَرِيَّةِ ضِيَاءَ أَنْوَارِهِمْ فَمَنِ اقْتَبَسَ مِنْ سِنَا نُورِهِمْ اسْتَضَاءَ وَمَنْ قَفَا عَلَى آثَارِهِمْ اهْتَدَى وَمَنِ اتَّبَعَ سَيْرَ مَا هُمْ عَلَيْهِ سَعْدٌ وَلَمْ يَشْقَى أَحْيَاهُمُ اللَّهُ تَعَالَى حَيَاةً دَائِمَةً وَتَوَفَّاهُمْ وَفَاةً سَالِمَةً وَأَنْسَوْا بِمَا قَدِمُوا بِهِ إِلَى الْآخِرَةِ جَعَلَ اللَّهُ تَعَالَى خَوَاتِمَ أُمُورِهِمْ أَفْضَلَهَا وَأَحْوَالَهُمْ الَّتِي قَبَضُوا عَلَيْهَا أَجْمَلَهَا وَبَعْدَ أَيُّهَا السَّائِلُ عَنْ نَعْتِ الْمُحَقِّقِينَ مِنْ الْعُلَمَاءِ الْعَامِلِينَ بِالْعِلْمِ فِي مُدَّةِ الْبَقَاءِ فَقَدْ وَصَفْت لَكَ بَعْضَ أَحْوَالِهِمْ، وَنَعَتَ لَكَ كَثِيرًا مِنْ جَمِيلِ أَفْعَالِهِمْ وَلَوْ أَرَدْت بُلُوغَ الِاسْتِقْصَاءِ لِوَصْفِهِمْ وَذَكَرَ مَا يَسْتَحِقُّونَهُ مِنْ نَعْتِهِمْ لَطَالَ بِذَلِكَ كِتَابِي، وَاتَّسَعَ بِهِ جَوَابِي وَفِيمَا أَجْرَى اللَّهُ تَعَالَى ذِكْرَهُ مِنْ ذَلِكَ كِفَايَةٌ لِمَنْ اهْتَدَى وَبَلَاغٌ لِمَنْ عَمِلَ بِمَا هُوَ أَوْلَى قَالَ الْعَالِمُ لِلْحَكِيمِ: أَيُّهَا الْأُسْتَاذُ الْعَطُوفُ الرَّحِيمُ وَالْمُعَلِّمُ النَّاصِحُ لِلْحَكِيمِ لَقَدْ أَزْعَجْت بِوَصْفِكَ لِلْقَوْمِ قَلْبِي وَمَلَأْت بِالْخِيفَةِ صَدْرِي وَعَرَفْت بِذَلِكَ مَوْضِعِي وَقَدْرِي وَخِفْت أَنْ يَعْجِزَ عَنْ حَمْلِ مَا عَرَفَهُ صَبْرِي لِمَا بَيَّنْته مِنْ شِدَّةِ تَقْصِيرِي وَدَوَامٍ تَخَلُّفِي فَاحْتَقَرْت عِنْدَ الْمَعْرِفَةِ نَفْسِي وَأَيْقَنْتُ بَلِيَّتِي وَنَقْصِي فَكَيْفَ لِي بِمَا أَكُونُ بِهِ مِنْ ذُلِّ التَّخَلُّفِ خَارِجًا وَعَنْ مَذْمُومِ أَخْلَاقِ نَفْسِي رَاحِلًا وَفِي أَوَائِلِ طَرِيقِ الْقَوْمِ دَاخِلًا فَإِنِّي أَرَى الْوُقُوفَ عَنْ ذَلِكَ مَأْثَمًا وَالْبَقَاءَ مَعَ الْحَالِ الَّتِي أَنَا عَلَيْهَا مَغْرَمًا. قَالَ لَهُ الْحَكِيمُ: لَقَدْ سَأَلْت عَنْ شَيْءٍ عَظِيمٍ وَأَمْرٍ عَالِي جَسِيمٍ يَسْهُلُ عَلَى الْعَالِمِينَ بِفَضْلِهِ رُكُوبُ الْأَهْوَالِ فِي طَلَبِهِ وَحَمْلُ الْأَثْقَالِ وَالتَّغَرُّبُ عَنْ الْأَوْطَانِ وَالْخُرُوجُ عَنْ الْأَمْوَالِ وَقَلَّ مَنْ قَوِيت فِيمَا عِنْدَ اللَّهِ تَعَالَى رَغْبَتُهُ إِلَّا سَهْلٌ عَلَيْهِ بَذَلَ بَدَنِهِ وَمُهْجَتِهُ وَلَمْ يَعْظُمْ عَلَيْهِ شَيْءٌ فِي بُلُوغِ بُغْيَتِهِ. فَكُنْ أَيُّهَا السَّائِلُ عَنْ مَنَازِلِ النُّجَبَاءِ وَدَرَجَاتِ الْعُلَمَاءِ وَأَحْوَالِ الْأَئِمَّةِ الْعُظَمَاءِ الْمُقْتَفِينَ عَلَى أَيَادِ الْأَنْبِيَاءِ عَلَى تَرْكِ كُلِّ سَبَبٍ عَنْ مِنْهَاجِ الْقَوْمِ بِعَطْفِكَ عَنْ سَبِيلِ الْهِدَايَةِ وَالرُّشْدِ يَمْنَعُكَ، فَكُنْ إِلَى اللَّهِ تَعَالَى رَاغِبًا فِيمَا إِلَيْهِ يَرْفَعُكَ، وَاعْلَمْ أَمْ مُلَاحَظَتُكَ بِالرَّغْبَةِ إِلَى مَا قَلَّ مِنْ الدُّنْيَا أَوْ كَثْرَةِ حِجَابٍ لَكَ فِي الْآخِرَةِ وَعِلَّةً عَلَى مُلَامَحَتِكَ فِي حِينِ نَفَادِ الْبَصِيرَةِ فَنَحِّ عَنْ مُلَاحَظَةِ الضَّمِيرِ مَا يُوَرِّثُكَ رَوِيَّةَ النَّقِّ وَالتَّقْصِيرِ وَصَفِيَّ الضَّمَائِرِ وَطُهْرَ السَّرَائِرِ بِتَجْرِيدِ الِاعْتِزَامِ وَإِجْمَامِ الِاهْتِمَامِ تَفَرُّدًا مِنْكَ بِمَا لَهُ قَصَدْت وَفِي إِدْرَاكِهِ رَغِبْت، فَإِنَّ فِي إِصْلَاحِكَ لِمَنْ بَطَنَ فِي سِرِّكَ إِحْجَامٌ لِمَنْ عَلَنَ وَظَهَرَ مِنْ جَهَرٍ فَإِيَّاكَ أَنْ تَمِيلَ لِشَيْءٍ وَإِنْ قَلَّ خَطَرُكَ فَيَمِيلُ بِكَ عَنْ مَحْمُودٍ وَضَحَ لَكَ أَمْرُهُ فَإِنَّ أَغْبَنَ الْغُبْنَاءَ مَنْ بَاعَ كَثُرْ بِقَلِيلِ مَا يَفْنَى، وَمِنْ شَغَلِ نَفْسَهُ عَنْ أُمُورِ الْآخِرَةِ بِأُمُورِ الدُّنْيَا وَاجْعَلْ أَيُّهَا الرَّجُلُ الطَّالِبُ لِفَصْلِ الْأَحْوَالِ وَالْمَذَاهِبِ أَوَّلَ مَا تَبْدَأَ مِنْ عِلْمِكَ وَتَقَرَّبَ بِفِعْلِهِ إِلَى رَبِّكَ الزُّهْدَ فِي الدُّنْيَا وَالْإِعْرَاضَ عَلَنْ مَا مَالَتْ إِلَيْهِ النَّفْسُ مِنْ قَلِيلٍ أَوْ كَثِيرٍ فَإِنَّ قَلِيلَ مَا مِلْت بِهِ إِلَيْهَا يَأْخُذُ مِنْ سِرِّكَ وَيَشْغَلُ مِنْ قَلْبِكَ وَيَعْتَرِضُ عَلَى ذِكْرِكَ وَعَلَى قَدْرِ قُوَّةِ مَا مَعَكَ مِنْ مَوَادِّهِ وَكَثْرَةُ الْقَلِيلِ مِنْهَا وَضَعْفُهُ. كَذَلِكَ تَكُونُ قُوَّةُ الْمُعْتَرِضِ مِنْهُ وَضَعْفُهُ وَعَلَى حَسَبِ الْوَاقِعِ مِنْ ذَلِكَ الْمُعْتَرَضِ مِنْهُ وَضَعْفُهُ وَعَلَى حَسَبِ الْوَاقِعِ مِنْ ذَلِكَ يُحْتَجِبُ عَنْكَ فَهْمُ مَا قُصِدَتْ الْهِمَّةُ وَإِنَّمَا تُؤَثِّرُ الْعُمَّالُ وَتُحَصِّنُ الْقُلُوبُ إِذَا انْقَطَعَتْ عَوَارِضُ الدُّنْيَا عَنْهَا، فَإِذَا اعْتَرَضَ مِنْهَا شَيْءٌ وَإِنْ قَلَّ فَهُوَ الْمُرَادُ وَالْعَمَلُ مَعًا وَكَانَ ذَلِكَ يُبْعِدُ الْمَحَاضِرَ وَالْأَفْهَامَ وَيُوقِفُ الْحَالَ عَنْ لُحُوقِ الِاسْتِتْمَامِ فَاحْذَرْ مَا عَاطَفَكَ مِنْهَا وَمَالَ بِكَ وَإِنْ قَلَّ قَدْرُهُ إِلَيْهَا يَخْلُصُ بِتَلَخُّصِكَ مِنْ ذَلِكَ إِلَى سِوَى الْحَالِ وَصِحَّةِ الْفِعْلِ وَالْمَقَالِ فَقَالَ لَهُ الْعَالِمُ، وَضَعْت لِنَصِيحِكَ خَدِّي وَجَمَعْت لَهُ هَمِّي وَفَرَغْت لَهُ قَلْبِي وَتَبَيَّنْت فِيهِ رُشْدِي وَقَدْ أَمَّلْت بِرُشْدِ هِدَايَتِكَ وَحَقِيقَةِ دِعَايَتِكَ وَصِدْقِ مُنَاصَحَتِكَ أَنْ يُبَلِّغَنِي اللَّهُ تَعَالَى إِلَى كُلِّ مَا أَوْمَلَهُ وَغَايَةِ مَا أَطْلُبُهُ وَقَدْ رَأَيْت يَنَابِيعَ الْحِكْمَةِ الْجَارِيَةِ مِنْ مَكْنُونٌ سِرُّكَ عَلَى لِسَانِكَ وَاصِلُهُ إِلَى بَعْضِ مَا تَقْصِدُنِي بِهِ وَقَدْ ذُقْتَ سَائِغًا مِنْ مَائِهِ فَأَوْجَدَنِي انْتِعَاشَ تُبَيِّنُهِ مَحَبَّةَ نَفْعِكَ لِي فَرَدَّنِي مِنْهُ مَا تُقَوِّي بِهِ الْحَيَاةُ الْبَاعِثَةُ لِي مِنْ مَوْتِ مَا مَضَى فِي الْحَالِ

Nujabāʾu sādatun ʾajillatun ʿaṭāʾun ḥulamāʾu kuramāʾu ʾawliyāʾu jaʿalahum Allāhu ʾaʿlāman min al-ḥaqqi manshūratan wamanāran al-hudā manṣūbatan wamanāhija li-l-bariyyati maḍrūbatun ʾūlaʾika ʿulamāʾu al-muslimīna waʾumanāʾu al-muʾminīna waʾajillati al-muttaqīna fahum fī nawāʾibi alladhīna yaqtadū bihi wabinūrihim fī ẓulumāti al-jahli yahtadū wabiḍiyāʾi ʿilmihim fī al-ẓulumāti yustaḍāʾu jaʿalahum Allāhu ʿazza wajalla raḥmatan liʿibādihi wabarakatan ʿalā man shāʾa min bariyyatihi yuʿlamu bihim al-jāhila wayudhakkiru bihim al-ghāfila wayurshidu bihim al-sāʾila wayuʿṭī bihim al-nāʾila wayazīdu bihim al-ʿāmila wayuballighu bihim ʾilā al-maḥalli al-fāḍili wayaḥuththu bihim al-rāḥila wayumakkinu bihim al-quwā al-kāmila. ʾūlaʾika alladhīna ʿamarū bi-al-dhikri li-llāhi taʿālā ʾaʿmārahum waqaṭaʿū bi-al-ʿamali al-fāḍili al-zakiyyi ʾājālahum wabātū bidhalika li-l-khalīqati maḥmūdan ʾāthārahum wawaḍaḥat li-l-bariyyati ḍiyāʾa ʾanwārihim famani iqtabasa min sinā nūrihim istaḍāʾa waman qafā ʿalā ʾāthārihim ihtadā wamani ittabaʿa sayra mā hum ʿalayhi saʿdun walam yashqā ʾaḥyāhumu Allāhu taʿālā ḥayātan dāʾimatan watawaffāhum wafātan sālimatan waʾansawā bimā qadimū bihi ʾilā al-ʾākhirati jaʿala Allāhu taʿālā khawātima ʾumūrihim ʾafḍalahā waʾaḥwālahum allatī qabaḍū ʿalayhā ʾajmalahā wabaʿda ʾayyuhā al-sāʾilu ʿan naʿti al-muḥaqqiqīna min al-ʿulamāʾi al-ʿāmilīna bi-al-ʿilmi fī muddati al-baqāʾi faqad waṣaft laka baʿḍa ʾaḥwālihim, wanaʿata laka kathīran min jamīli ʾafʿālihim walaw ʾaradt bulūgha al-istiqṣāʾi liwaṣfihim wadhakara mā yastaḥiqqūnahu min naʿtihim laṭāla bidhalika kitābī, wa-ittasaʿa bihi jawābī wafīmā ʾajrā Allāhu taʿālā dhikrahu min dhalika kifāyatun liman ihtadā wabalāghun liman ʿamila bimā huwa ʾawlā qāla al-ʿālimu li-l-ḥakīmi: ʾayyuhā al-ʾustādhu al-ʿaṭūfu al-raḥīmu wa-al-muʿallimu al-nāṣiḥu li-l-ḥakīmi laqad ʾazʿajt biwaṣfika li-l-qawmi qalbī wamalaʾt bi-al-khīfati ṣadrī waʿaraft bidhalika mawḍiʿī waqadrī wakhift ʾan yaʿjiza ʿan ḥamli mā ʿarafahu ṣabrī limā bayyanth min shiddati taqṣīrī wadawāmin takhallufī fa-iḥtaqart ʿinda al-maʿrifati nafsī waʾayqantu baliyyatī wanaqṣī fakayfa lī bimā ʾakūnu bihi min dhulli al-takhallufi khārijan waʿan madhmūmi ʾakhlāqi nafsī rāḥilan wafī ʾawāʾili ṭarīqi al-qawmi dākhilan faʾinnī ʾarā al-wuqūfa ʿan dhalika maʾthaman wa-al-baqāʾa maʿa al-ḥāli allatī ʾanā ʿalayhā maghraman. qāla lahu al-ḥakīmu: laqad saʾalt ʿan shayʾin ʿaẓīmin waʾamrin ʿālī jasīmin yashulu ʿalā al-ʿālimīna bifaḍlihi rukūbu al-ʾahwāli fī ṭalabihi waḥamlu al-ʾathqāli wa-al-tagharrubu ʿan al-ʾawṭāni wa-al-khurūju ʿan al-ʾamwāli waqalla man qawīt fīmā ʿinda Allāhi taʿālā raghbatuhu ʾillā sahlun ʿalayhi badhala badanihi wamuhjatihu walam yaʿẓum ʿalayhi shayʾun fī bulūghi bughyatihi. fakun ʾayyuhā al-sāʾilu ʿan manāzili al-nujabāʾi wadarajāti al-ʿulamāʾi waʾaḥwāli al-ʾaʾimmati al-ʿuẓamāʾi al-muqtafīna ʿalā ʾayādi al-ʾanbiyāʾi ʿalā tarki kulli sababin ʿan minhāji al-qawmi biʿaṭfika ʿan sabīli al-hidāyati wa-al-rushdi yamnaʿuka, fakun ʾilā Allāhi taʿālā rāghiban fīmā ʾilayhi yarfaʿuka, wa-iʿlam ʾam mulāḥaẓatuka bi-al-raghbati ʾilā mā qalla min al-dunyā ʾaw kathrati ḥijābin laka fī al-ʾākhirati waʿillatan ʿalā mulāmaḥatika fī ḥīni nafādi al-baṣīrati fanaḥḥi ʿan mulāḥaẓati al-ḍamīri mā yuwarrithuka rawiyyata al-naqqi wa-al-taqṣīri waṣafiyya al-ḍamāʾiri waṭuhra al-sarāʾiri bitajrīdi al-iʿtizāmi waʾijmāmi al-ihtimāmi tafarrudan minka bimā lahu qaṣadt wafī ʾidrākihi raghibt, faʾinna fī ʾiṣlāḥika liman baṭana fī sirrika ʾiḥjāmun liman ʿalana waẓahara min jaharin faʾiyyāka ʾan tamīla lishayʾin waʾin qalla khaṭaruka fayamīlu bika ʿan maḥmūdin waḍaḥa laka ʾamruhu faʾinna ʾaghbana al-ghubnāʾa man bāʿa kathur biqalīli mā yafnā, wamin shaghali nafsahu ʿan ʾumūri al-ʾākhirati biʾumūri al-dunyā wa-ijʿal ʾayyuhā al-rajulu al-ṭālibu lifaṣli al-ʾaḥwāli wa-al-madhāhibi ʾawwala mā tabdaʾa min ʿilmika wataqarraba bifiʿlihi ʾilā rabbika al-zuhda fī al-dunyā wa-al-ʾiʿrāḍa ʿalan mā mālat ʾilayhi al-nafsu min qalīlin ʾaw kathīrin faʾinna qalīla mā milt bihi ʾilayhā yaʾkhudhu min sirrika wayashghalu min qalbika wayaʿtariḍu ʿalā dhikrika waʿalā qadri quwwati mā maʿaka min mawāddihi wakathratu al-qalīli minhā waḍaʿfuhu. kadhalika takūnu quwwatu al-muʿtariḍi minhu waḍaʿfuhu waʿalā ḥasabi al-wāqiʿi min dhalika al-muʿtaraḍi minhu waḍaʿfuhu waʿalā ḥasabi al-wāqiʿi min dhalika yuḥtajibu ʿanka fahmu mā quṣidat al-himmatu waʾinnamā tuʾaththiru al-ʿummālu watuḥaṣṣinu al-qulūbu ʾidhā inqaṭaʿat ʿawāriḍu al-dunyā ʿanhā, faʾidhā iʿtaraḍa minhā shayʾun waʾin qalla fahuwa al-murādu wa-al-ʿamalu maʿan wakāna dhalika yubʿidu al-maḥāḍira wa-al-ʾafhāma wayūqifu al-ḥāla ʿan luḥūqi al-istitmāmi fa-iḥdhar mā ʿāṭafaka minhā wamāla bika waʾin qalla qadruhu ʾilayhā yakhluṣu bitalakhkhuṣika min dhalika ʾilā siwā al-ḥāli waṣiḥḥati al-fiʿli wa-al-maqāli faqāla lahu al-ʿālimu, waḍaʿt linaṣīḥika khaddī wajamaʿt lahu hammī wafaraght lahu qalbī watabayyant fīhi rushdī waqad ʾammalt birushdi hidāyatika waḥaqīqati diʿāyatika waṣidqi munāṣaḥatika ʾan yuballighanī Allāhu taʿālā ʾilā kulli mā ʾawmalahu waghāyati mā ʾaṭlubuhu waqad raʾayt yanābīʿa al-ḥikmati al-jāriyati min maknūnun sirruka ʿalā lisānika wāṣiluhu ʾilā baʿḍi mā taqṣidunī bihi waqad dhuqta sāʾighan min māʾihi faʾawjadanī intiʿāsha tubayyinuhi maḥabbata nafʿika lī faraddanī minhu mā tuqawwī bihi al-ḥayātu al-bāʿithatu lī min mawti mā maḍā fī al-ḥāli

‘—noble persons, masters of dignity, generous, forbearing, openhanded friends of God. He has made them unfurled banners of truth, raised beacons of guidance, and clearly marked roads for creation. They are the scholars of the Muslims, the trustees of the believers, and the dignitaries of the God-fearing. In calamities people follow them; by their light they are guided through the darkness of ignorance; and by the radiance of their knowledge illumination is found in obscurity. God, mighty and majestic, has made them a mercy to His servants and a blessing upon whomever He wills among His creatures. Through them the ignorant are taught, the heedless reminded, the questioner directed, the seeker given, the practitioner increased, and the traveler urged onward and brought to a noble station; through them mature powers are made firm. These are the people who fill their lives with remembrance of God Most High and spend their allotted years in pure and worthy action. Their traces remain praised among creation, and the brightness of their lights becomes clear to all. Whoever takes a spark from their radiance is illumined; whoever follows their traces is guided; whoever follows their way finds happiness and does not suffer misery. God Most High gives them an abiding life and receives them in a safe death. They find companionship in the deeds they sent ahead to the life to come. God makes the endings of their affairs their finest part, and the states in which He takes them their most beautiful. Now, questioner about the qualities of realized scholars who act by knowledge throughout their lives: I have described something of their states and much of their beautiful conduct. Had I tried to exhaust their description and mention all the qualities they deserve, my letter and my answer would have grown very long. What God Most High has allowed me to mention is enough for one who accepts guidance and sufficient for one who acts upon what is better.’ The scholar said to the sage, ‘Compassionate and merciful teacher, sincere instructor in wisdom: your description of these people has shaken my heart and filled my breast with fear. Through it I have recognized my position and worth. I fear that my patience cannot bear the knowledge I now have, for you have shown me the severity of my failure and the persistence of my lagging behind. Once I understood, I held myself in contempt and became certain of my affliction and deficiency. How may I leave the abasement of backwardness, depart from the blameworthy traits of my soul, and enter the first stages of this people’s path? I regard stopping short of it as a sin, and remaining in my present state as sheer loss.’ The sage replied, ‘You have asked about a tremendous matter, a lofty and weighty affair. Those who know its merit find it easy to face terrors in seeking it, bear heavy burdens, leave their homelands, and surrender their property. Whenever a person’s desire for what is with God Most High grows strong, giving body and life becomes easy and nothing seems too great in reaching the goal. So, questioner about the stations of the noble, the degrees of the learned, and the states of the great leaders who follow the footprints of the prophets: abandon every attachment that would keep you from their path and turn you from guidance and right direction. Desire God Most High and everything that raises you toward Him. Know that directing desire toward anything of this world, little or great, veils the life to come and mars clear insight. Remove from inward attention whatever bequeaths deficiency and shortcoming. Purify conscience and cleanse the secrets through an unqualified resolve, gathering every concern into a single aim toward the One you seek. When what lies hidden in your secret is rectified, what appears openly will also be set right. Beware of inclining toward anything, however slight its value, lest it turn you from the praiseworthy course now made clear. The most defrauded person is the one who sells what is abundant and lasting for a little that perishes, and occupies himself with this world to the neglect of the life to come. Seeker of distinction in states and paths: let the first knowledge you put into practice, and the first deed by which you approach your Lord, be renunciation of this world and turning away from whatever the soul desires, little or great. Even a small attachment takes something from your secret, occupies your heart, and interrupts remembrance. The strength of the interruption matches the strength of its material within you—even a small attachment may multiply—and in proportion to the interruption, understanding of the object toward which aspiration is directed becomes veiled. Works become effective and hearts protected only when worldly interruptions are cut away. If anything of them intervenes, however small, it becomes both your object and your labor; it distances presence and understanding, preventing the state from reaching completion. Beware of whatever turns affection toward this world and bends you toward it, however slight. When you are freed of that, you reach equilibrium of state and soundness of deed and speech.’ The scholar replied, ‘I have laid my cheek down before your counsel, gathered my concern upon it, emptied my heart for it, and recognized my right direction within it. Through the rightness of your guidance, the truth of your call, and the sincerity of your counsel, I hope that God Most High will bring me to everything I hope for and the furthest object I seek. I have seen the springs of wisdom flow from the treasured secret within you onto your tongue and reach me with some of what you intend for me. I have tasted their sweet water; it revived me and displayed your loving desire to benefit me. Give me more of what strengthens the life that raises me out of the death of my former state—’

§ 062 • SOURCE P 172

إِلَى مُسْتَقْبَلِ مَا وَقَعَ مِنْ الِانْتِقَالِ فَإِنِّي لَمْ أَجِدْ شَيْئًا أَرْجِعُ بِهِ فِيكَ إِلَى اللَّهِ تَعَالَى إِلَّا مُنَاجَاتِي لَهُ بِجَمِيلِ مُجَازَاتِكَ عَنِّي وَمُكَافَأَتِهِ لَكَ هُوَ لَهُ أَهْلٌ وَوَلِيٌّ وَبَعْدَ إِيقَاظِكَ لِي أَيُّهَا الْحَكِيمُ مِنْ رَقْدَةِ الْغَفْلَةِ وَإِنْبَاهِكَ لِي مِنْ وَسَنِ السَّهْوِ وَالسُّنَّةِ فَقَدْ وَجَدْت اسْتِقْلَالًا إِلَى اسْتِدْرَاكِ الْفَهْمِ عَنْكَ يُحَمِّلُنِي مَا وَجَدْت مِنْهُ إِلَى الْعَمَلِ بِبَعْضِهِ وَوَجَدْت مُطَالَعَاتِ مَا بَقِيَ عَلَيَّ مِنْ التَّقْصِيرِ يَزْجُرُنِي عَنْ الْوُقُوفِ عَنْهَا لِمُحْكَمِ بَيَانٍ وَعِلْمُ إِيقَانٍ.. فَأَمَّا بَيْنَ مَا سَنَحَ مِنْ تَيْسِيرِ اللَّهِ تَعَالَى لِلْعِلْمِ وَبَيْنَ مَا نَبَّهَ الْعِلْمُ عَلَيْهِ مِنْ النُّهُوضِ إِلَى مَا بَقِيَ.. وَنَحْنُ نَعُوذُ بِاللَّهِ مِنْ كُلِّ ظاهِرٍ لَا يُصَدِّقُهُ حَقَائِقُهُ، وَمِنْ كُلِّ عِلْمٍ لَا يَتْبَعُهُ مِنَ الْعِلْمِ وَثَائِقِهِ، وَمِنْ أَنَا عَبْدُ اللَّهِ أَخْلَصَكَ اللَّهُ الْمَعْبُودَ بِصَفْوِ وِدَادِهِ وَجَعَلَكَ مِنْ خِيَارٍ... وَصَالِحٍ. فَإِنَّ كِتَابَكَ وَصَلَ إلَيَّ فِي وَسَطِ السُّنَّةِ فَقَرَأْته وَأَنِسْتُ بِهِ وَسُرِرْت بِمَا ضَمَّهُ وَذَكَرْت أَيَّدَكَ اللَّهُ عَلَى سَبِيلِ أَبَا الْحَسَنِ أَسْعَدَهُ اللَّهُ وَذَكَرْت عِنَايَتِي بِمَا يَصِلُ مِنْ كُتُبِهِ وَتَوْجِيهِ مَا يَصِلُ مِنْ ذَلِكَ إِلَيْكَ وَلَمْ أَزَلْ أَتَرَقَّبُ لِوُرُودِ كُتُبِهِ فَمَا وَصَلَ إلَيَّ مِنْهُ مُنْذُ فَارَقْتَنَا إِلَى وَقْتِ كِتَابِي هَذَا إِلَيْكَ غَيْرُ أَبًى أَرْجُو أَنْ يَرُدَّ.

ʾilā mustaqbali mā waqaʿa min al-intiqāli faʾinnī lam ʾajid shayʾan ʾarjiʿu bihi fīka ʾilā Allāhi taʿālā ʾillā munājātī lahu bijamīli mujāzātika ʿannī wamukāfaʾatihi laka huwa lahu ʾahlun wawaliyyun wabaʿda ʾīqāẓika lī ʾayyuhā al-ḥakīmu min raqdati al-ghaflati waʾinbāhika lī min wasani al-sahwi wa-al-sunnati faqad wajadt istiqlālan ʾilā istidrāki al-fahmi ʿanka yuḥammilunī mā wajadt minhu ʾilā al-ʿamali bibaʿḍihi wawajadt muṭālaʿāti mā baqiya ʿalayya min al-taqṣīri yazjurunī ʿan al-wuqūfi ʿanhā limuḥkami bayānin waʿilmu ʾīqānin.. faʾammā bayna mā sanaḥa min taysīri Allāhi taʿālā li-l-ʿilmi wabayna mā nabbaha al-ʿilmu ʿalayhi min al-nuhūḍi ʾilā mā baqiya.. wanaḥnu naʿūdhu bi-llāhi min kulli ẓāhirin lā yuṣaddiquhu ḥaqāʾiquhu, wamin kulli ʿilmin lā yatbaʿuhu mina al-ʿilmi wathāʾiqihi, wamin ʾanā ʿabdu Allāhi ʾakhlaṣaka Allāhu al-maʿbūda biṣafwi widādihi wajaʿalaka min khiyārin... waṣāliḥin. faʾinna kitābaka waṣala ʾlayya fī wasaṭi al-sunnati faqaraʾth waʾanistu bihi wasurirt bimā ḍammahu wadhakart ʾayyadaka Allāhu ʿalā sabīli ʾabā al-ḥasani ʾasʿadahu Allāhu wadhakart ʿināyatī bimā yaṣilu min kutubihi watawjīhi mā yaṣilu min dhalika ʾilayka walam ʾazal ʾataraqqabu liwurūdi kutubihi famā waṣala ʾlayya minhu mundhu fāraqtanā ʾilā waqti kitābī hadhā ʾilayka ghayru ʾabanā ʾarjū ʾan yarudda.

‘—and into the future transformation now begun. I can find nothing with which to repay you before God Most High except to pray that He reward you beautifully on my behalf and recompense you as He alone is fit and able to do. Sage, after waking me from the sleep of heedlessness and rousing me from the drowsiness and slumber of inattention, I have found the strength to recover understanding from you. What I have found impels me to act upon part of it; my recognition of the failures still within me restrains me, with firm clarity and certain knowledge, from stopping here.’ [The text is broken at this point.] ‘Between the knowledge that God Most High has made easy and the rising to action that knowledge requires concerning what remains … We seek refuge in God from every outward appearance whose inward truths do not confirm it; from every knowledge not followed by its binding obligations; and from … I am God’s servant. May God, the One worshiped, single you out for the purity of His love and place you among the chosen … and righteous. Your letter reached me in the middle of the year. I read it, found comfort in it, and rejoiced in what it contained. May God support you: you mentioned the condition of Abū al-Ḥasan—may God make him happy—and my care for the letters that reach me from him and for forwarding them to you. I have continued to await his letters, but nothing has reached me from him since he left us up to the writing of this letter, apart from … I hope that something will arrive.’

كِتَابُ الْجُنَيْدِ إِلَى يُوسُفَ بْنِ الْحُسَيْنِ الرَّازِيِّ

Kitābu al-Junaydi ʾilā yūsufa bni al-ḥusayni al-rāziyyi

Al-Junayd’s Letter to Yūsuf ibn al-Ḥusayn al-Rāzī

§ 064 • SOURCE P 173, 175

نُسْخَةٌ مِنْ كِتَابِ الْجُنَيْدِ إِلَى أَبِي يَعْقُوبَ يُوسُفَ بْنِ الْحُسَيْنِ الرَّازِيّ رَحْمَةُ اللَّهِ عَلَيْهِمَا

Nuskhatun min kitābi al-Junaydi ʾilā ʾabī yaʿqūba yūsufa bni al-ḥusayni al-rāziyy raḥmatu Allāhi ʿalayhimā

A copy of al-Junayd’s letter to Abū Yaʿqūb Yūsuf ibn al-Ḥusayn al-Rāzī—may God have mercy on them both.

مُقَدِّمَةٌ

Muqaddimatun

Introduction

§ 066 • SOURCE P 176

كَشْفَ الْحَقِّ لَكَ عَنْ حَقِيقَةِ أَنْبَائِهِ، وَتَوَلَّاكَ بِعَظِيمٍ مِنَنِهِ وَآلَائِهِ وَتَضَمُّنِكَ فِي ضَمِّهِ إيَّاكَ سَوَابِغَ نَعْمَائِهِ، وَجَرَتْ عَلَيْكَ بِرَفْعِهِ لَكَ إِلَيْهِ وَإِعْلَائِهِ فَكُنْت بِحَيْثُ لَا تَكُونُ الْأَغْيَارُ لَكَ إِلَيْهِ سَبَبًا بَلْ يَكُونُ بِمَا يُوجَدُ بِهِ مِنْكَ مُنْتَسِبًا قَدْ أَخْلَصَكَ بِمَا اصْطَفَاكَ بِهِ مِنْ خُلَصَاءِ صَفْوَتِهِ وَأَوْجَدَكَ بِالِانْتِحَالِ مِنْ خَصِّهِ بِوِلَايَتِهِ وَتَخَيُّرَكَ بِالِاجْتِبَاءِ مِنْ كُبَرَاءِ أَهْلِ مَوَدَّتِهِ الَّذِينَ آثَرَهُمْ بِالِاصْطِفَاءِ لِعَظِيمِ خُلَّتِهِ فَكَانَتْ أَوَائِلُ أَقْدَامِهِمْ الْمُجَرَّدَةِ لَدَيْهِ الْمَوْضُوعَةِ عَلَى مَنَاهِجِ الْوُرُودِ عَلَيْهِ، النُّزُوعُ عَمَّا دُونَهُ إِلَيْهِ فَسَبَقَتْ إِلَيْهِ بِهِ كُلَّ سَابِقٍ وَسَمَّتْ إِلَيْهِ وَحْدَهُ عَنْ سَنِّيَّاتِ الْمَطَالِبِ عَلَى أَنْوَارِ فَوَاتِحِ الْبَذْلِ تَخِرُّ عَلَيْهِمْ خَرِيرًا وَتُدِرُّ بِمَنَائِحِ الْأَفْضَالِ عَلَيْهِمْ دُرُورًا بِسَكْبِ غَيْثٍ هَاطِلٍ مُنْهَمِلٍ وَمِدْرَارًا غُلْفٍ بِغَرَائِبِ الْبِرِّ مُتَّصِلٍ يُذْهِلُ بِبَوَادِي وُرُودِهِ عُقُولَ مَنْ لَاحَظَهُ بِهِ وَيَبْهَرُ بِأَوَائِلِ شُهُودِهِ مَنْ أَرَادَ لَهُ فَإِلَى أَيْنَ وَبِمَاذَا يَتَخَطَّى ذَلِكَ قُلُوبَ الْمُكْرَهِينَ بِهِ فَكَيْفَ وَأَنَّى يَتَحَامَاهُ عُقُولُ الْمُصَادِفِينَ لَهُ وَذَلِكَ لَا يَكُونُ يَفْعَلُ مُكُوَّنٌ وَإِنْ كَانَ مُكْرَمًا وَلَا يَنْفَدُ عَنْهُ بِتَخَطِّيهِ وَلِيٌّ وَإِنْ كَانَ مُمْكِنًا وَلَنْ يَحْمِلَ ذَلِكَ عَنْ أَهْلِ مَجَالِسِهِ وَأُنْسِهِ إِلَّا الْحَامِلَ بِقُوَّتِهِ وَقُدْرَتِهِ حَمَلَةَ عَرْشِهِ فَهُوَ وَلِيُّ الْمُحَامَاةِ مِنْ اصْطَنَعَهُ لِنَفْسِهِ فَعِنْدَ ذَلِكَ إِذَا أَرَادَ ذَلِكَ دَعَا إِلَى إِخْلَاصِ مَنْ ذَكَرَهُ وَأَقْبَلَ بِمَنْ تَفَرَّدَ بِهِ عَلَيْهِ، وَأَوَى بِمَنْ اسْتَأْثَرَ بِمَكْنُونٍ سَرَّهُ إِلَيْهِ فَكَانَ مَا جَمَعَهُ لِأَهْلِ الزُّلْفَى لَدَيْهِ وَالْمُقَرَّبِينَ عِنْدَهُ لَهُمْ تَبَعًا وَسَائِرَ أَوْلِيَائِهِ فِيمَا عَاطَفُوا مِنْ ذَلِكَ شِيَعًا لَهُمْ مِنْهُ مَا بَذَلَهُ مِنْ عَظِيمِ عَطَائِهِ، وَجَادَ بِهِ مِنْ جَلِيلِ مِنَنِهِ وَآلَائِهِ، فَذَلِكَ حَظُّهُمْ الْمَبْذُولُ وَعَطَاؤُهُمْ الدَّائِمُ الْمَوْصُولِ وَذَلِكَ كُلُّهُ عَلَى عَظِيمِ قَدْرِهِ وَجَلِيلِ مَا خَصَّهُمْ اللَّهُ تَعَالَى بِهِ مِنْ نَفِيسِ بِرِّهِ حِجَابٌ عَمَّا أَخْلَصَ بِهِ الْمُنْفَرِدِينَ بِخَالِصِ ذِكْرِهِ وَمَعَ حَقِيقَتِهِ وُجُودُ ذَلِكَ وَالْكَوْنُ بِالنُّزُولِ فِيمَا هُنَالِكَ يُبْدُوا أَوَائِلَ عِلْمِ مَنْ تَفَرُّدَ بِهِ وَلِرَادِّهِ بِالِاخْتِصَاصِ لِمَا يُوجَدُ لَهُ وَلَنْ يَصْلُحَ لِمُعَايَنَةِ ذَلِكَ عَيْنٌ بَقِيَتْ عَلَيْهَا مِنْهَا بَقِيَّةٌ وَلَنْ يُلَامِحَ ذَلِكَ طَرَفٌ مَوَاقِعَ لِرَزِيَّةٍ جَعَلَنَا اللَّهُ وَإِيَّاكَ يَا أَخِي مِمَّنِ اصْطَنَعَهُمْ لِنَفْسِهِ وَاسْتَأْثَرَ بِهِ عَمَّنْ دُونَهُ. كِتَابِي إِلَيْكَ يَا أَخِي وَسُبُلْ الْحَقِّ مُسَهِّلَةُ الْمَنَاهِجِ وَطُرُقُ الرُّشْدِ زَاهِرَةٌ، قَدْ وُطِئَتْ بِالتَّمْهِيدِ لِأَقْدَامِ السَّالِكِينَ وَفُتِحَتْ بِالتَّوْسِعَةِ لِسِيَرِ الطَّالِبِينَ وَزُيِّنَتْ بِبَهَجَاتِ الْأَنْوَارِ لِقُلُوبِ الرَّاغِبِينَ وَهِيَ مَعَ ذَلِكَ لِقِلَّةِ الْقَاصِدِينَ إِلَيْهَا، وَلِقِلَّةِ السَّائِرِينَ بِالصِّدْقِ عَلَيْهَا كَالْعَشَّارِ الْمُعَطَّلَةِ وَالْمَوَاطِنِ الْقِفَارِ الْخَرِبَةِ لَيْسَ لَهَا عَلَى مَا عَظَّمَ اللَّهُ مِنْ قَدْرِهَا وَوَعْدَ مِنْ جَزِيلَ الثَّوَابِ عَلَى سُلُوكِهَا مِنْ أَكْثَرِ النَّاسِ عَامِرٌ وَلَا فِي عِظَمِ خَطَرِهَا مِنْ الْخَلْقِ رَاغِبٌ وَإِنِّي أَرَى الْعِلْمَ مَعَ كَثْرَةِ مُنْتَحِلِيهِ وَانْتِشَارِ طَالِبِيهِ بِقِلَّةِ صِدْقِهِمْ فِي قَصْدِهِ وَتَرْكِهِمْ الْعَمَلَ بِوَاجِبِ حَقِّهِ كَالْعَازِبِ وَالْمُتَغَرِّبِ الْبَعِيدِ الْمُنْفَرِدِ وَأَرَى الْجَهْلَ وَالدَّعَاوِيَ عَلَى كَثِيرٍ مِنْ النَّاسِ غَالِبًا وَقِلَّةَ الْعِلْمِ لِلْمُنْتَحِلِينَ لِلْعَمَلِ بَيِّنًا وَأَرَى هُمُومَ أَكْثَرِ الْخَلِيقَةِ عَلَى الدُّنْيَا عَائِقًا وَلَمَّا يُعَجِّلْ مِنْ حُطَامِهَا طَالِبَةً وَلِقَلِيلِ مَا تَعَجَّلَ مِنْهَا مُؤَثِّرَةً قَدْ انْكَفَّتْ الْعُقُولُ وَالْقُلُوبُ بِالِانْكِبَابِ عَلَى طَلَبِهَا وَانْصَرَفَتْ إِلَى الرَّغْبَةِ فِي الْقَلِيلِ مِنْهَا وَأَرَاهُمْ بِشَرَ الْمُرَادِ وَكَثْرَةُ الْفَسَادِ وَقِلَّةِ الْعَمَلِ لِلْمَعَادِ فِي غَمْرَةِ سَكْرَتِهَا وَحَيْرَةِ هَوَالِكَ مَا اسْتَوْلَى عَلَيْهِمْ مِنْهَا لَيْسَ فِيهِمْ لِغَلَبَةِ ذَلِكَ عَلَيْهِمْ مُفِيقٌ وَلَا رَاجِعَ إِلَيْكَ، إِنْ وَعَظْتَهُ بِتَحْقِيقِ قَدْ اشْتَمَلَتْ عَلَيْهِمْ الْفِتْنَةُ بِالْعَاجِلَةِ، فَتَحَيَّرَتْ عُقُولُهُمْ عَنْ أُمُورِ الْآجِلَةِ.

Kashfa al-ḥaqqi laka ʿan ḥaqīqati ʾanbāʾihi, watawallāka biʿaẓīmin minanihi waʾālāʾihi wataḍammunika fī ḍammihi ʾyyāka sawābigha naʿmāʾihi, wajarat ʿalayka birafʿihi laka ʾilayhi waʾiʿlāʾihi fakunt biḥaythu lā takūnu al-ʾaghyāru laka ʾilayhi sababan bal yakūnu bimā yūjadu bihi minka muntasiban qad ʾakhlaṣaka bimā iṣṭafāka bihi min khulaṣāʾi ṣafwatihi waʾawjadaka bi-al-intiḥāli min khaṣṣihi biwilāyatihi watakhayyuraka bi-al-ijtibāʾi min kubarāʾi ʾahli mawaddatihi alladhīna ʾātharahum bi-al-iṣṭifāʾi liʿaẓīmi khullatihi fakānat ʾawāʾilu ʾaqdāmihim al-mujarradati ladayhi al-mawḍūʿati ʿalā manāhiji al-wurūdi ʿalayhi, al-nuzūʿu ʿammā dūnahu ʾilayhi fasabaqat ʾilayhi bihi kulla sābiqin wasammat ʾilayhi waḥdahu ʿan sanniyyāti al-maṭālibi ʿalā ʾanwāri fawātiḥi al-badhli takhirru ʿalayhim kharīran watudirru bimanāʾiḥi al-ʾafḍāli ʿalayhim durūran bisakbi ghaythin hāṭilin munhamilin wamidrāran ghulfin bigharāʾibi al-birri muttaṣilin yudhhilu bibawādī wurūdihi ʿuqūla man lāḥaẓahu bihi wayabharu biʾawāʾili shuhūdihi man ʾarāda lahu faʾilā ʾayna wabimādhā yatakhaṭṭā dhalika qulūba al-mukrahīna bihi fakayfa waʾannā yataḥāmāhu ʿuqūlu al-muṣādifīna lahu wadhalika lā yakūnu yafʿalu mukuwwanun waʾin kāna mukraman walā yanfadu ʿanhu bitakhaṭṭīhi waliyyun waʾin kāna mumkinan walan yaḥmila dhalika ʿan ʾahli majālisihi waʾunsihi ʾillā al-ḥāmila biquwwatihi waqudratihi ḥamalata ʿarshihi fahuwa waliyyu al-muḥāmāti min iṣṭanaʿahu linafsihi faʿinda dhalika ʾidhā ʾarāda dhalika daʿā ʾilā ʾikhlāṣi man dhakarahu waʾaqbala biman tafarrada bihi ʿalayhi, waʾawā biman istaʾthara bimaknūnin sarrahu ʾilayhi fakāna mā jamaʿahu liʾahli al-zulfā ladayhi wa-al-muqarrabīna ʿindahu lahum tabaʿan wasāʾira ʾawliyāʾihi fīmā ʿāṭafū min dhalika shiyaʿan lahum minhu mā badhalahu min ʿaẓīmi ʿaṭāʾihi, wajāda bihi min jalīli minanihi waʾālāʾihi, fadhalika ḥaẓẓuhum al-mabdhūlu waʿaṭāʾuhum al-dāʾimu al-mawṣūli wadhalika kulluhu ʿalā ʿaẓīmi qadrihi wajalīli mā khaṣṣahum Allāhu taʿālā bihi min nafīsi birrihi ḥijābun ʿammā ʾakhlaṣa bihi al-munfaridīna bikhāliṣi dhikrihi wamaʿa ḥaqīqatihi wujūdu dhalika wa-al-kawnu bi-al-nuzūli fīmā hunālika yubdū ʾawāʾila ʿilmi man tafarruda bihi walirāddihi bi-al-ikhtiṣāṣi limā yūjadu lahu walan yaṣluḥa limuʿāyanati dhalika ʿaynun baqiyat ʿalayhā minhā baqiyyatun walan yulāmiḥa dhalika ṭarafun mawāqiʿa liraziyyatin jaʿalanā Allāhu waʾiyyāka yā ʾakhī mimmani iṣṭanaʿahum linafsihi wa-istaʾthara bihi ʿamman dūnahu. kitābī ʾilayka yā ʾakhī wasubul al-ḥaqqi musahhilatu al-manāhiji waṭuruqu al-rushdi zāhiratun, qad wuṭiʾat bi-al-tamhīdi liʾaqdāmi al-sālikīna wafutiḥat bi-al-tawsiʿati lisiyari al-ṭālibīna wazuyyinat bibahajāti al-ʾanwāri liqulūbi al-rāghibīna wahiya maʿa dhalika liqillati al-qāṣidīna ʾilayhā, waliqillati al-sāʾirīna bi-al-ṣidqi ʿalayhā ka-al-ʿashshāri al-muʿaṭṭalati wa-al-mawāṭini al-qifāri al-kharibati laysa lahā ʿalā mā ʿaẓẓama Allāhu min qadrihā wawaʿda min jazīla al-thawābi ʿalā sulūkihā min ʾakthari al-nāsi ʿāmirun walā fī ʿiẓami khaṭarihā min al-khalqi rāghibun waʾinnī ʾarā al-ʿilma maʿa kathrati muntaḥilīhi wa-intishāri ṭālibīhi biqillati ṣidqihim fī qaṣdihi watarkihim al-ʿamala biwājibi ḥaqqihi ka-al-ʿāzibi wa-al-mutagharribi al-baʿīdi al-munfaridi waʾarā al-jahla wa-al-daʿāwiya ʿalā kathīrin min al-nāsi ghāliban waqillata al-ʿilmi li-l-muntaḥilīna li-l-ʿamali bayyinan waʾarā humūma ʾakthari al-khalīqati ʿalā al-dunyā ʿāʾiqan walammā yuʿajjil min ḥuṭāmihā ṭālibatan waliqalīli mā taʿajjala minhā muʾaththiratan qad inkaffat al-ʿuqūlu wa-al-qulūbu bi-al-inkibābi ʿalā ṭalabihā wa-inṣarafat ʾilā al-raghbati fī al-qalīli minhā waʾarāhum bishara al-murādi wakathratu al-fasādi waqillati al-ʿamali li-l-maʿādi fī ghamrati sakratihā waḥayrati hawālika mā istawlā ʿalayhim minhā laysa fīhim lighalabati dhalika ʿalayhim mufīqun walā rājiʿa ʾilayka, ʾin waʿaẓtahu bitaḥqīqi qad ishtamalat ʿalayhim al-fitnatu bi-al-ʿājilati, fataḥayyarat ʿuqūluhum ʿan ʾumūri al-ʾājilati.

May the Real unveil to you the truth of His tidings, take charge of you through His immense gifts and favors, and embrace you—when He draws you into His care—with His all-encompassing blessings. May these flow over you as He raises you toward Himself and lifts you high, until you reach a station in which no other thing serves as a means between you and Him. Rather, you are related to Him through what He brings forth from you. May He purify you by choosing you among the purest of His elect, bring you into being through affiliation with those whom He has singled out for His friendship, and select you among the greatest of those who love Him—those whom He has preferred through election for His immense intimacy. Their first bare steps in His presence, set upon the roads that lead to Him, consist in turning away from everything beneath Him toward Him. Through Him those steps outstrip every runner toward Him and rise to Him alone beyond the highest objects of desire. The lights of the first disclosures of free giving pour over them with a rushing sound; gifts of favor flow continually upon them like heavy, unceasing rain, a downpour veiled in rare forms of goodness. The first onrush bewilders the intellect of anyone made to behold it, and the first vision dazzles the one for whom He wills it. Where could hearts seized by it go beyond it, and by what means? How could the intellects that encounter it guard themselves against it? No created being can do so, however honored; no friend of God can escape it by passing beyond it, however established. Only the One who carries the bearers of His Throne by His strength and power can carry this for the people of His assemblies and intimate company. He protects the person whom He has fashioned for Himself. When He wills this, He calls the one He remembers into pure devotion, turns toward the one whom He has made singularly His, and shelters near Himself the one whose treasured secret He has reserved. What He has gathered for those near Him and those brought close becomes attendant upon them; His other friends, insofar as they share in it, follow them. Their share is what He freely gives from His immense bestowal and grants from His majestic favors and blessings. This is their offered portion and their continuous, connected gift. Yet, immense as its worth is and great as the precious kindness by which God Most High singles them out may be, all of it is still a veil before that for which He has purified those made solitary through pure remembrance of Him. Together with its reality comes the finding of it and the descent into that station. There the first knowledge of the one whom He makes uniquely His appears, and the one reserved for Him through special election finds what belongs to him. No eye in which any remnant of itself remains is fit to behold this, and no glance still meeting a place of affliction can look upon it. May God make us and you, my brother, among those whom He has fashioned for Himself and reserved from everything beneath Him. I write to you while the ways of the Real are easy in their courses and the paths of right direction shine brightly. They have been leveled for the feet of travelers, opened wide for those who seek, and adorned with the beauty of lights for the hearts of those who desire. Yet because so few intend them, and so few travel them in truthfulness, they resemble abandoned watering stations and ruined, empty tracts. Although God has magnified their worth and promised an immense reward for traveling them, few people cultivate them or desire them in proportion to their high value. Knowledge, despite the many who claim it and the spread of its seekers, seems estranged, exiled, distant, and alone because their aim lacks truthfulness and they fail to practice what its right requires. I see ignorance and empty claims prevailing over many people, while the scarcity of knowledge among those who claim to practice is plain. I see the concerns of most creation obstructed by this world, seeking its hastily acquired debris and preferring the little that comes immediately. Intellects and hearts bend down in pursuit of it and turn toward desire for a small share of it. I see people, through evil intention, abundant corruption, and little work for their return, sunk in its intoxicating stupor and bewildered by the fatal things that have mastered them. Because of its domination, none among them awakens or returns to you when admonished sincerely. Temptation by the immediate world encloses them, and their intellects are bewildered away from the affairs of the world to come.

§ 067

وَالْحَقُّ يَا أَخِي إِذَا كَانُوا كَذَلِكَ أَشَدُّ الْحَاجَةِ إِلَى عَالِمٍ رَفِيقٍ وَمُؤَدِّبٍ نَاصِحٍ شَفِيقٍ وَوَاعِظٍ يَدُلُّهُمْ عَلَى الطَّرِيقِ.

Wa-al-ḥaqqu yā ʾakhī ʾidhā kānū kadhalika ʾashaddu al-ḥājati ʾilā ʿālimin rafīqin wamuʾaddibin nāṣiḥin shafīqin wawāʿiẓin yadulluhum ʿalā al-ṭarīqi.

The truth is, my brother, that while they remain in this condition they have the greatest need of a gentle scholar, a sincere and compassionate teacher, and an admonisher who will show them the road.

§ 068 • SOURCE P 177

وَأَنْتَ يَا أَخِي رَضِيَ اللَّهُ عَنْكَ بَقِيَّةٌ مِمَّنْ مَضَى وَاحِدٌ مَنْ يُشَارُ إِلَيْهِ مِنْ الْعُلَمَاءِ وَجَلِيلٌ مِنْ أَكَابِرِ الْحُكَمَاءِ وَقَدْ عَلِمْت رَضِيَ اللَّهُ عَنْكَ أَنَّ اللَّهَ عَزَّ وَجَلَّ قَدْ أَخَذَ الْمِيثَاقَ عَلَى أَهْلِ مَعْرِفَتِهِ وَأَوْلَى الْعِلْمُ بِهِ الَّذِينَ آثَرَهُمْ بِكِتَابِهِ وَفَتَحَ لَهُمْ فِي الْفَهْمِ عَنْهُ وَخَصَّهُمْ بِمَا اسْتَخْلَصَهُمْ بِهِ مِنْ تِبْيَانِهِ وَقَلَّدَهُمْ مِنْ عَظِيمِ أَمَانَاتِهِ أَنْ يُبَيِّنُوهُ لِلنَّاسِ وَلَا يَكْتُمُونَهُ، وَقَالَ جَلَّ ثَنَاؤُهُ:

Waʾanta yā ʾakhī raḍiya Allāhu ʿanka baqiyyatun mimman maḍā wāḥidun man yushāru ʾilayhi min al-ʿulamāʾi wajalīlun min ʾakābiri al-ḥukamāʾi waqad ʿalimt raḍiya Allāhu ʿanka ʾanna Allāha ʿazza wajalla qad ʾakhadha al-mīthāqa ʿalā ʾahli maʿrifatihi waʾawlā al-ʿilmu bihi alladhīna ʾātharahum bikitābihi wafataḥa lahum fī al-fahmi ʿanhu wakhaṣṣahum bimā istakhlaṣahum bihi min tibyānihi waqalladahum min ʿaẓīmi ʾamānātihi ʾan yubayyinūhu li-l-nāsi walā yaktumūnahu, waqāla jalla thanāʾuhu:

My brother—may God be pleased with you—you are one of the remnants of those who have passed, one of the scholars toward whom people point, and a distinguished member of the great sages. You know—may God be pleased with you—that God, mighty and majestic, took a covenant from the people who know Him and those possessing knowledge of Him: those whom He preferred with His Book, for whom He opened understanding from Him, whom He singled out through the clarification for which He chose them, and whom He entrusted with His weighty deposits. They must make it clear to the people and not conceal it. He—sublime is His praise—said:

§ 069

وَإِذْ أَخَذَ اللَّهُ مِيثاقَ الَّذِينَ أُوتُوا الْكِتَابَ لَتُبَيِّنُنَّهُ لِلنَّاسِ وَلَا تَكْتُمُونَهُ

Waʾidh ʾakhadha Allāhu mīthāqa alladhīna ʾūtū al-kitāba latubayyinunnahu li-l-nāsi walā taktumūnahu

When God made a covenant with those who had been given the Book: ‘You shall make it clear to the people and not conceal it.’

§ 070

وَقَالَ جَلَّ ثَنَاؤُهُ:

Waqāla jalla thanāʾuhu:

And He—sublime is His praise—said:

§ 071

لَوْ لَا يَنْهاهُمُ الرَّبَّانِيُّونَ وَالْأَحْبارُ عَنْ قَوْلِهِمُ الْإِثْمَ وَأَكْلِهِمُ السُّحْتَ لَبِئْسَ مَا كانُوا يَصْنَعُونَ

Law lā yanhāhumu al-rabbāniyyūna wa-al-ʾaḥbāru ʿan qawlihimu al-ʾithma waʾaklihimu al-suḥta labiʾsa mā kānū yaṣnaʿūna

Why do the spiritual teachers and learned doctors not forbid them from sinful speech and consuming illicit gain? Miserable indeed is what they have been doing.

§ 072

وَأَنْتَ يَا أَخِي أَحَدُ مَنْ بَقِيَ مَنْ قَلَّدَ مِنْ ذَلِكَ مَا قَلَّدُوهُ وَعَرَفَ مِنْ أَنْبَاءِ الْحِكَمِ بَعْضَ مَا عَرَفُوهُ وَعَلَيْكَ عِنْدِي تِبْيَانُ مَا وَهَبَهُ اللَّهُ جَلَّ ثَنَاؤُهُ لَكَ وَالْقَوْلُ بِعَظِيمِ مَا أَنْعَمَ بِهِ عَلَيْكَ فَاعْدِلْ رَضِيَ اللَّهُ عَنْكَ إِلَى الْمُرِيدِينَ بِهَمِّكَ وَأَقْبِلْ عَلَيْهِمْ بِوَجْهِكَ، وَانْصَرِفْ إِلَيْهِمْ بِحُجَّتِكَ، وَأَعْطِفْ عَلَيْهِمْ بِفَضْلِكَ وَآثِرْهُمْ عَلَى غَيْرِهِمْ بِذَلِكَ وَجَمِيلِ رِعَايَتِكَ وَأَبْذُلْ لَهُمْ مَنَافِعَهُمْ مِنْ عِلْمِكَ وَمَكِينِ مَعْرِفَتِكَ وَكُنْ مَعَهُمْ فِي لَيْلِكَ وَنَهَارِكَ وَخَصَّهُمْ بِمَا عَادَ بِهِ عَلَيْكَ وَلَكَ فَذَلِكَ حَقُّ الْقَوْمِ عَلَيْكَ وَحَظُّهُمْ مِمَّا وَجَبَ لَهُمْ عَلَيْكَ.

Waʾanta yā ʾakhī ʾaḥadu man baqiya man qallada min dhalika mā qalladūhu waʿarafa min ʾanbāʾi al-ḥikami baʿḍa mā ʿarafūhu waʿalayka ʿindī tibyānu mā wahabahu Allāhu jalla thanāʾuhu laka wa-al-qawlu biʿaẓīmi mā ʾanʿama bihi ʿalayka fa-iʿdil raḍiya Allāhu ʿanka ʾilā al-murīdīna bihammika waʾaqbil ʿalayhim biwajhika, wa-inṣarif ʾilayhim biḥujjatika, waʾaʿṭif ʿalayhim bifaḍlika waʾāthirhum ʿalā ghayrihim bidhalika wajamīli riʿāyatika waʾabdhul lahum manāfiʿahum min ʿilmika wamakīni maʿrifatika wakun maʿahum fī laylika wanahārika wakhaṣṣahum bimā ʿāda bihi ʿalayka walaka fadhalika ḥaqqu al-qawmi ʿalayka waḥaẓẓuhum mimmā wajaba lahum ʿalayka.

My brother, you are one of the few remaining persons entrusted as they were and acquainted with some of the wisdom they knew. In my view, you are bound to explain what God—sublime is His praise—has granted you and to speak of the immense favor He has bestowed upon you. Turn your full concern toward the seekers—may God be pleased with you. Face them, direct your proof toward them, bend your favor upon them, and prefer them to others through this and through your beautiful care. Offer them the benefits they need from your knowledge and firm understanding. Be with them by night and day, and single them out for what has come back upon you and benefited you. This is their right over you and the share that has become due to them from you.

§ 073

أَمَا سَمِعْت اللَّهَ جَلَّ ثَنَاؤُهُ وَذِكْرُهُ وَهُوَ يَقُولُ لِأَعْظَمِ خَلْقِهِ عِنْدَهُ قَدْرًا وَأَعْلَاهُمْ لَدَيْهِ مُنَزَّلًا:

ʾamā samiʿt Allāha jalla thanāʾuhu wadhikruhu wahuwa yaqūlu liʾaʿẓami khalqihi ʿindahu qadran waʾaʿlāhum ladayhi munazzalan:

Have you not heard God—sublime is His praise and remembrance—speaking to the creature greatest in worth and highest in rank before Him:

§ 074

وَاصْبِرْ نَفْسَكَ مَعَ الَّذِينَ يَدْعُونَ رَبَّهُمْ بِالْغَداةِ وَالْعَشِيِّ يُرِيدُونَ وَجْهَهُ وَلَا تَعْدُ عَيْناكَ عَنْهُمْ تُرِيدُ زِينَةَ الْحَيَاةِ الدُّنْيَا وَلَا تُطِعْ مَنْ أَغْفَلْنا قَلْبَهُ عَنْ ذِكْرِنا وَاتَّبَعَ هَواهُ وَكانَ أَمْرُهُ فُرُطاً (28) وَقُلِ الْحَقُّ مِنْ رَبِّكُمْ

Wa-iṣbir nafsaka maʿa alladhīna yadʿūna rabbahum bi-al-ghadāti wa-al-ʿashiyyi yurīdūna wajhahu walā taʿdu ʿaynāka ʿanhum turīdu zīnata al-ḥayāti al-dunyā walā tuṭiʿ man ʾaghfalnā qalbahu ʿan dhikrinā wa-ittabaʿa hawāhu wakāna ʾamruhu furuṭʾ (28) waquli al-ḥaqqu min rabbikum

Keep yourself patiently with those who call upon their Lord morning and evening, seeking His countenance. Do not let your eyes pass beyond them, desiring the adornment of the life of this world; and do not obey one whose heart We have made heedless of Our remembrance, who follows his caprice and whose affair has become ruinous. And say, ‘The truth is from your Lord.’

§ 075

[الْكَهْفِ: 28، 29] فَهَذِهِ وَصِيَّةُ اللَّهِ عَزَّ وَجَلَّ ثَنَاؤُهُ لِنَبِيِّهِ الْمُجْتَبَى مُحَمَّدٍ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ الْمُصْطَفَى يَا أَخِي رَضِيَ اللَّهُ عَنْكَ لَمْ أُنَبِّهْكَ عَلَى خَطٍّ كُنْت عَنْهُ غَافِلًا وَلَا عَلَى أَمْرٍ رَأَيْتُكَ عَنْهُ مُقَصِّرًا وَأُعِيذُكَ بِاللَّهِ مِنْ كُلِّ هَفْوَةٍ وَتَقْصِيرٍ وَعَنْ كُلِّ نَقْصٍ وَفُتُورٍ وَلَكِنَّ اللَّهَ عَزَّ وَجَلَّ يَقُولُ:

[Al-kahfi: 28, 29] fahadhihi waṣiyyatu Allāhi ʿazza wajalla thanāʾuhu linabiyyihi al-mujtabā Muḥammadin ṣallā Allāhu ʿalayhi waʾālihi wasallama al-muṣṭafā yā ʾakhī raḍiya Allāhu ʿanka lam ʾunabbihka ʿalā khaṭṭin kunt ʿanhu ghāfilan walā ʿalā ʾamrin raʾaytuka ʿanhu muqaṣṣiran waʾuʿīdhuka bi-llāhi min kulli hafwatin wataqṣīrin waʿan kulli naqṣin wafutūrin walakinna Allāha ʿazza wajalla yaqūlu:

[Qurʾan 18:28–29]. This is the counsel of God, mighty and majestic in praise, to His chosen Prophet Muḥammad, the elect—may God bless him and his family and grant them peace. My brother—may God be pleased with you—I have not alerted you to a road of which you were heedless or to a matter in which I saw you falling short. I seek God’s protection for you from every lapse and failure, every deficiency and slackening. But God, mighty and majestic, says:

§ 076

وَذَكِّرْ فَإِنَّ الذِّكْرَى تَنْفَعُ الْمُؤْمِنِينَ

Wadhakkir faʾinna al-dhikrā tanfaʿu al-muʾminīna

Remind, for the reminder benefits the believers.

§ 077

[الذُّرِّيَّاتِ: 55] وَقَدْ بَدَأْتُكَ بِكِتَابِي هَذَا مُتَوَسِّلًا بِهِ إِلَى مُوَاصَلَتِكَ وَمُسْتَزِيدًا بِهِ مِنْ إِقْبَالِكَ عَلَى مُؤَانَسَتِكَ وَمُتَسَبِّبًا بِهِ إِلَى مُكَاتَبَتِكَ فَكُنْ حَيْثُ أَحْبَبْتَهُ مِنْكَ وَزِدْنِي فِيمَا رَغِبْت فِيهِ إِلَيْكَ جَعَلَكَ اللَّهُ سَبَبًا لِنَفْعِ إِخْوَانِكَ وَمَعَ ذَلِكَ يَا أَخِي هُدِيت لِرُشْدِكَ فَقَدْ سَنَحَ لِي شَيْءٌ أُرِيدُ أَنْ أَقُولَهُ بَدَأْت بِنَفْسِي فِيهِ قَبْلَكَ وَأُحِبُّ أَنْ أَكُونَ فِيهِ تَبَعًا لَكَ بَعْدَكَ وَأُقَدِّمَ مَعَ ذَلِكَ الِاعْتِذَارِ

[Al-dhurriyyāti: 55] waqad badaʾtuka bikitābī hadhā mutawassilan bihi ʾilā muwāṣalatika wamustazīdan bihi min ʾiqbālika ʿalā muʾānasatika wamutasabbiban bihi ʾilā mukātabatika fakun ḥaythu ʾaḥbabtahu minka wazidnī fīmā raghibt fīhi ʾilayka jaʿalaka Allāhu sababan linafʿi ʾikhwānika wamaʿa dhalika yā ʾakhī hudīt lirushdika faqad sanaḥa lī shayʾun ʾurīdu ʾan ʾaqūlahu badaʾt binafsī fīhi qablaka waʾuḥibbu ʾan ʾakūna fīhi tabaʿan laka baʿdaka waʾuqaddima maʿa dhalika al-iʿtidhāri

[Qurʾan 51:55]. I have taken the initiative by sending you this letter, using it as a means to continue our bond, to seek more of your turning toward me in companionship, and to open the way for our correspondence. Be toward me as you would wish me to be toward you, and increase me in what I have sought from you. May God make you a means of benefit to your brethren. Yet, my brother—may you be guided to your right course—something has occurred to me that I wish to say. I have begun by applying it to myself before you, and after you I should like to follow your lead in it. Along with that I offer my apology—

§ 078 • SOURCE P 178

إِلَيْكَ إِنْ لَمْ يَقَعْ مَقْبُولًا لَدَيْكَ فَخُذْهُ وَإِنْ كَانَ لَهُ فِي الْحَقِّ مَوْضِعًا وَكُنْ لَهُ عَلَى الْمُنَاصَحَةِ مُسْتَمِعًا فَهُوَ لَكَ مِنِّي عَلَى الْمُنَاصَحَةِ مَبْذُولٌ، فَإِنْ رَدَدْتَهُ عَلَيَّ فَهُوَ لَدَيَّ مَقْبُولٌ، يَا أَخِي رَضِيَ اللَّهُ عَنْكَ كُنْ عَلَى عِلْمٍ بِأَهْلِ دَهْرِكَ وَمَعْرِفَةٍ بِأَهْلِ وَقْتِكَ وَعَصْرِكَ وَأَبْدَأُ فِي ذَلِكَ أَوَّلًا بِنَفْسِكَ وَكُنْ عَاطِفًا بَعْدَ إِحْجَامِكَ فِيهِ مُوجِبَةٌ وَمَعَانِيَ مُخْتَلِفَةً وَاللَّهُ عَزَّ وَجَلَّ يُؤَيِّدُ بِنَصْرِهِ مَنْ يَشَاءُ وَذَلِكَ فِي دِيوَانِ الْعِلْمِ مَوْجُودٌ وَفِي مَوْضُوعِ الشَّرْعِ مَذْكُورٌ وَاللَّهُ أَعْلَمُ.

ʾilayka ʾin lam yaqaʿ maqbūlan ladayka fakhudhhu waʾin kāna lahu fī al-ḥaqqi mawḍiʿan wakun lahu ʿalā al-munāṣaḥati mustamiʿan fahuwa laka minnī ʿalā al-munāṣaḥati mabdhūlun, faʾin radadtahu ʿalayya fahuwa ladayya maqbūlun, yā ʾakhī raḍiya Allāhu ʿanka kun ʿalā ʿilmin biʾahli dahrika wamaʿrifatin biʾahli waqtika waʿaṣrika waʾabdaʾu fī dhalika ʾawwalan binafsika wakun ʿāṭifan baʿda ʾiḥjāmika fīhi mūjibatun wamaʿāniya mukhtalifatan wa-llāhu ʿazza wajalla yuʾayyidu binaṣrihi man yashāʾu wadhalika fī dīwāni al-ʿilmi mawjūdun wafī mawḍūʿi al-sharʿi madhkūrun wa-llāhu ʾaʿlamu.

—if it does not meet with your acceptance. Take it if it has a place in the truth, and listen to it as sincere counsel. I offer it to you only as counsel; if you return it to me, I shall accept it for myself. My brother—may God be pleased with you—know the people of your age and recognize the people of your time and generation. Begin first with yourself. Then, after holding back, turn tenderly toward them. [The syntax is defective here.] The causes are compelling and their meanings differ. God, mighty and majestic, supports with His victory whomever He wills. This is recorded in the register of knowledge and mentioned in the established sacred law. God knows best.

§ 079

وَاعْلَمْ أَنَّ النَّاسَ فِي أَسْبَابِ الْمُوجِبَةِ لِلسُّكْرِ مِنْ رُؤْيَةِ وُجُودِ الْأَذْكَارِ مُخْتَلِفِينَ وَمَشَارِبُهُمْ مُتَفَاوِتَةٌ فَمِنْ سَالِمٍ نَاجٍ وَمَفْتُونٍ قَدْ غَرَّقَتْهُ الْأَمْوَاجُ وَوَقَعَ فِي بَحْرِ عَجَاجٍ، فَانْتَسَفَتْهُ رِيحُ هَيَاجٍ فَصَارَ فِي سَكْرَةٍ مِنْ الْهَالِكِينَ وَأَمَّا أَهْلُ السَّلَامَةِ مِنْ أَهْلِ الصِّدْقِ وَالتَّحْقِيقِ مِمَّنْ سَلَّمُوا فِي مَنْ تَلَا عِلْمَ الْجَمْعِ وَالتَّفْرِيقِ وَلَمْ يُبَالِغُوا الْقَعْرَ الْعَمِيقَ مِنْ الْمُرَادِينَ بِالصِّيَانَةِ، وَسَقَاهُمْ مِنْ الرَّحِيقِ لِأَنَّ بَادِيَ مِنْ الْحَقِّ كَانَ جَارِيًا لَهُمْ عَلَى بِدَايَةِ الْمَقَاصِدِ بِسَلَامَةِ شُرْبِهِمْ وَبِشَرَائِطِ الْأَدَبِ فِي سُكْرِهِمْ وَتَرْكِ الِانْزِعَاجِ فِي سَقِيمٍ فَوَلَّدَ عَلَيْهِمْ قَوَارِعَ الزَّعْجِ بِالتَّشْمِيرِ وَعَلَاهُمْ شِدَّةُ الذِّعْرِ وَالتَّهْدِيلِ فَغَشِيَتْ أَسْرَارُهُمْ قُوَّةَ الْحَالِ فَغَطَّى بِقُوَّتِهِ بَعْضَ الْأَحْوَالِ الْمَنُوطَةِ بِأَخْلَاقِ الذَّوَاتِ عَنْ غَيْرِ اسْتِغْرَاقٍ بِجَمِيعِ الصِّفَاتِ وَلَا فَنِيَتْ عَنْ كُلَّ الْأَحْوَالِ فَتُسَاكِرْ بِإِظْهَارِ سَكْرَةٍ عَنْ غَيْرِ تَحْقِيقِ سُكْرٍ وَتَظَاهُرٌ بِحَقِيقِ الشَّرَابِ قَبْلَ احْتِوَاءِ الشَّرَابِ.

Wa-iʿlam ʾanna al-nāsa fī ʾasbābi al-mūjibati li-l-sukri min ruʾyati wujūdi al-ʾadhkāri mukhtalifīna wamashāribuhum mutafāwitatun famin sālimin nājin wamaftūnin qad gharraqathu al-ʾamwāju wawaqaʿa fī baḥri ʿajājin, fa-intasafathu rīḥu hayājin faṣāra fī sakratin min al-hālikīna waʾammā ʾahlu al-salāmati min ʾahli al-ṣidqi wa-al-taḥqīqi mimman sallamū fī man talā ʿilma al-jamʿi wa-al-tafrīqi walam yubālighū al-qaʿra al-ʿamīqa min al-murādīna bi-al-ṣiyānati, wasaqāhum min al-raḥīqi liʾanna bādiya min al-ḥaqqi kāna jāriyan lahum ʿalā bidāyati al-maqāṣidi bisalāmati shurbihim wabisharāʾiṭi al-ʾadabi fī sukrihim watarki al-inziʿāji fī saqīmin fawallada ʿalayhim qawāriʿa al-zaʿji bi-al-tashmīri waʿalāhum shiddatu al-dhiʿri wa-al-tahdīli faghashiyat ʾasrāruhum quwwata al-ḥāli faghaṭṭā biquwwatihi baʿḍa al-ʾaḥwāli al-manūṭati biʾakhlāqi al-dhawāti ʿan ghayri istighrāqin bijamīʿi al-ṣifāti walā faniyat ʿan kulla al-ʾaḥwāli fatusākir biʾiẓhāri sakratin ʿan ghayri taḥqīqi sukrin wataẓāhurun biḥaqīqi al-sharābi qabla iḥtiwāʾi al-sharābi.

Know that people differ in the causes that produce spiritual intoxication through beholding the presence of remembrances, and that what they drink differs. Some remain safe and are saved; others are tried, overwhelmed by waves, and cast into a turbulent sea. A storm wind sweeps them away, and in their intoxication they join those who perish. Among the truthful and realized who remain safe are those whom God preserved when they approached the knowledge of gatheredness and dispersion. They did not plunge into the deepest depth; He intended to protect them and gave them the sealed wine to drink. A first disclosure from the Real reached them at the beginning of their aim while their drinking remained sound. They preserved the rules of courtesy in their intoxication and did not rush into an unhealthy agitation. Its startling blows nevertheless drove them to exertion; intense alarm and trembling rose over them; and the strength of the state covered their secrets. By its force it obscured some conditions attached to the traits of their individual selves, without engulfing all their attributes or annihilating them from every state. A person may also feign intoxication, displaying its appearance without its reality and pretending to the true wine before the wine has contained him.

§ 080 • SOURCE P 179

وَطَائِفَةٌ بَدَتْ شَوَاهِدُ الْبَادِي فَاخْتَلَسَ مِنْهُ بِمِقْدَارِ مَا تَحَكَّمَ وَشَاعَتْ فِي الصِّفَاتِ حَتَّى كَشَفَتْ بِهِ عَنْ بَعْضِ الْقِنَاعِ فَبَاحَ بِالسِّرِّ الْمَكْتُومِ وَأَسْقَطَ الْحِشْمَةَ عَنْ الْأَنَامِ وَكَشَفَ سَتْرَ الْحَيَاءِ بِالتَّمْكِينِ بِتَرْكِ الِاحْتِشَامِ عِنْدَ الْخَاصِّ وَالْعَامِّ فَكَانَ آثَارُ سُكْرِهِ حَاكِمَةً وَأَحْكَامُ غَمْرَتِهَا ظَاهِرَةً بِالذَّهَابِ عَنْ رُؤْيَةِ الْخَلَائِقِ وَالْمُوَافَقَةِ مَعَهُمْ لِتَحْقِيقِ حَالِهِ وَآخَرُ تَقْوَى عَلَيْهِ شَاهَدٌ سَقْيَهُ فَغَشِيَهُ بِاحْتِوَائِهِ فَاخْتَطَفَ هَمُّهُ عَنْ مُوَافَقَةِ وَصْفِهِ وَأَزَالَ عَنْهُ الْوُقُوفَ مَعَ تَمْيِيزِهِ لِاسْتِغْرَاقِ فَهْمِهِ وَفَنَاءِ هَمِّهِ وَالذَّهَابِ عَنْ أَذْكَارِ خَلْقِهِ فَيَعْلُوهُمْ الْحَالُ وَتَتَحَكَّمُ عَلَيْهِمْ اسْتِغْرَاقُ مَا اسْتَوْفَى عَلَيْهِمْ الشَّرَابَ فَبَقُوا حَيَارَى وَالْهَيِّنَ وَعَنْ رُؤْيَةِ التَّمْيِيزِ آخِذِينَ وَعَلَى سُكْرِهِمْ مَغْمُومِينَ وَبِالْحَقِّ مُؤَيَّدِينَ وَبِهِ مَحْفُوظِينَ وَأُخَرَ تَقْوَى سَقَى الْوِدَادِ وَغَلَبَ عَلَيْهِمْ كَأْسُ الْمُحَابِّ وَتَتَسَمَّرُ الْأَرْوَاحُ بِرُؤْيَةِ التَّلَاقِ فَاشْطَاطَ بِنَسِيمٍ تَسْتَعِرُّ نِيرَانُهَا وَاحْتَجَبَ عَنْ رُؤْيَةِ أَوْصَافِهَا وَاسْتَوْلَى عَلَيْهِ الْمَحْبُوبُ فِي شُرْبِهِ فَغَابَ عَنْ أَرْضِهِ وَسَمَائِهِ فَخَامَرَ عَقْلُهُ مِنْ وُدِّهِ مَا انْجَلَتْ صِفَاتُهُ وَزَابَ قَلْبُهُ وَتَلَاشَى هَمُّهُ وَآخَرُ فَاضَ بِحَارَ شَرَابِهِ فَاصْطَلَمَهُ بِاسْتِغْرَاقِ أَمْوَاجِهِ وَانْقَلَبَ فِيهَا فَتَاهُ هَيَجَانُهُ، فَغَمَرَهُ بِسُلْطَانِ قَهَرَهُ، فَأَرْمَسَهُ قَبْلَ وَفَاتِهِ وَ

Waṭāʾifatun badat shawāhidu al-bādī fa-ikhtalasa minhu bimiqdāri mā taḥakkama washāʿat fī al-ṣifāti ḥattā kashafat bihi ʿan baʿḍi al-qināʿi fabāḥa bi-al-sirri al-maktūmi waʾasqaṭa al-ḥishmata ʿan al-ʾanāmi wakashafa satra al-ḥayāʾi bi-al-tamkīni bitarki al-iḥtishāmi ʿinda al-khāṣṣi wa-al-ʿāmmi fakāna ʾāthāru sukrihi ḥākimatan waʾaḥkāmu ghamratihā ẓāhiratan bi-al-dhahābi ʿan ruʾyati al-khalāʾiqi wa-al-muwāfaqati maʿahum litaḥqīqi ḥālihi waʾākharu taqwā ʿalayhi shāhadun saqyahu faghashiyahu bi-iḥtiwāʾihi fa-ikhtaṭafa hammuhu ʿan muwāfaqati waṣfihi waʾazāla ʿanhu al-wuqūfa maʿa tamyīzihi li-istighrāqi fahmihi wafanāʾi hammihi wa-al-dhahābi ʿan ʾadhkāri khalqihi fayaʿlūhum al-ḥālu watataḥakkamu ʿalayhim istighrāqu mā istawfā ʿalayhim al-sharāba fabaqū ḥayārā wa-al-hayyina waʿan ruʾyati al-tamyīzi ʾākhidhīna waʿalā sukrihim maghmūmīna wa-bi-al-ḥaqqi muʾayyadīna wabihi maḥfūẓīna waʾukhara taqwā saqā al-widādi waghalaba ʿalayhim kaʾsu al-muḥābbi watatasammaru al-ʾarwāḥu biruʾyati al-talāqi fa-ishṭāṭa binasīmin tastaʿirru nīrānuhā wa-iḥtajaba ʿan ruʾyati ʾawṣāfihā wa-istawlā ʿalayhi al-maḥbūbu fī shurbihi faghāba ʿan ʾarḍihi wasamāʾihi fakhāmara ʿaqluhu min wuddihi mā injalat ṣifātuhu wazāba qalbuhu watalāshā hammuhu waʾākharu fāḍa biḥāra sharābihi fa-iṣṭalamahu bi-istighrāqi ʾamwājihi wa-inqalaba fīhā fatāhu hayajānuhu, faghamarahu bisulṭāni qaharahu, faʾarmasahu qabla wafātihi wa

For another group, evidences of the sudden disclosure appeared. It snatched from a person to the measure of its mastery and spread through his attributes until it lifted part of the veil. He divulged the guarded secret, cast off reserve before people, and tore away the covering of modesty; established in abandoning restraint, he did so before the select and common alike. The traces of his intoxication ruled him and the judgments of its flood became manifest: he lost sight of created beings and ceased to accommodate them, because his state had taken full possession. Another person was mastered by the witness of what he was given to drink. It covered and encompassed him, snatched his concern away from conformity with his own description, and removed his ability to remain with discernment. His understanding was engulfed, his concern annihilated, and remembrance of creatures departed. The state rose over such people and the complete draught governed them. They remained bewildered and powerless, stripped of discriminating vision, overcome by their intoxication, yet supported and preserved by the Real. Still others were mastered by the wine of affection and overcome by the cup of mutual love. Spirits were transfixed at the vision of meeting; a mere breeze caused their fires to blaze. A person became veiled from seeing his own attributes, and the Beloved possessed him in his drinking. He became absent from his earth and sky. His love permeated the intellect until his attributes were cleared away, his heart melted, and his concern disappeared. Yet another had the seas of his drink overflow. Their engulfing waves uprooted him; their surge tossed him about and bewildered him; the dominion of their force submerged him, burying him before his death—and:

§ 081

ثُمَّ أَماتَهُ فَأَقْبَرَهُ (21) ثُمَّ إِذَا شاءَ أَنْشَرَهُ

Thumma ʾamātahu faʾaqbarahu (21) thumma ʾidhā shāʾa ʾansharahu

Then He caused him to die and placed him in the grave; then, when He wills, He raises him again.

§ 082

[عَبَسَ: 22، 21] فَلَمْ يَبْقَ لَهُ نِسْبَةٌ فِي حَيَوِيَّتِهِ وَلَا عُلِمَ وَفَاتُهُ عِنْدَ خَلْقِهِ وَقَدْ قَالَ جَلَّ ثَنَاؤُهُ:

[ʿabasa: 22, 21] falam yabqa lahu nisbatun fī ḥayawiyyatihi walā ʿulima wafātuhu ʿinda khalqihi waqad qāla jalla thanāʾuhu:

[Qurʾan 80:21–22]. No relation to his own life remained, nor was his death known among created beings. He—sublime is His praise—also said:

§ 083

وَخَرَّ مُوسَى صَعِقاً فَلَمَّا أَفَاقَ قَالَ سُبْحَانَكَ

Wakharra Mūsā ṣaʿiqʾ falammā ʾafāqa qāla subḥānaka

Moses fell down thunderstruck. When he recovered, he said, ‘Glory be to You!’

§ 084

[الْأَعْرَافُ: 143].

[Al-ʾaʿrāfu: 143].

[Qurʾan 7:143].

§ 085

هَذَا جُمْلَةُ مَا أَشَرْنَا إِلَيْهِ مِنْ أَوْصَافِ أَهْلِ السُّكْرِ وَأَوْمَاتٍ إِلَى نُعُوتِهِمْ بِالتَّعْرِيضِ وَلِمَ اسْتَقْصَى ذَلِكَ بِالتَّصْرِيحِ لِتَعَلُّمِ مَوْضُوعِ أَقْدَامِهِمْ عَلَى مَرْسُومِ أَهْلِهَا فِيهَا وَأَنْ لَا تَخْفَى كَيْفِيَّةُ أَقْدَامِهِمْ وَنَعْتُ سُلُوكِهِمْ وَبِاللَّهِ التَّوْفِيقُ

Hadhā jumlatu mā ʾasharnā ʾilayhi min ʾawṣāfi ʾahli al-sukri waʾawmātin ʾilā nuʿūtihim bi-al-taʿrīḍi walima istaqṣā dhalika bi-al-taṣrīḥi litaʿallumi mawḍūʿi ʾaqdāmihim ʿalā marsūmi ʾahlihā fīhā waʾan lā takhfā kayfiyyatu ʾaqdāmihim wanaʿtu sulūkihim wa-bi-llāhi al-tawfīqu

This is the sum of what we have indicated concerning the qualities of the people of spiritual intoxication. I have alluded indirectly to their characteristics and have not tried to state everything explicitly, so that the position of their feet within the recognized patterns of these states may be known and so that the manner of their advance and the character of their journey may not remain hidden. Success is through God.

فَصْلٌ فِي الْإِفَاقَةِ

Faṣlun fī al-ʾifāqati

Chapter on Sobriety

§ 087 • SOURCE P 180

وَأَمَّا أَحْكَامُ الْإِفَاقَةِ فَإِنَّ كُلَّ طَائِفَةٍ مِنْ هَؤُلَاءِ الْمَذْكُورِينَ فَإِفَاقَتُهُمْ فَمِنْهُمْ مَنُوطَةٌ بِمِقْدَارِ سَكْرَتِهِمْ عَلَى مِقْدَارِ مَا يَغْشَاهُمْ مِنْ بُرُوزِ الْحَالِ السَّاكِرَةِ وَمَخْمُورِ السُّكْرَةِ يُحْيِيهِمْ الْحَقَّ بِالْإِفَاقَةِ وَيُنْعِسُهُمْ بِالصَّحْوِ وَالدَّارِيَةِ فَيَكُونُ صَحْوُ أَهْلِ الْإِرَادَةِ مَنُوطَةً بِالْفُتُوَّةِ وَالرُّجُوعِ إِلَى السُّنَّةِ وَالتَّعَلُّقِ عَلَى مَنْهَجِ الرِّسَالَةِ وَذَلِكَ إِفَاقَةُ أَهْلِ الْأَحْوَالِ الْآخِذِينَ ذَلِكَ عَلَى الْمِيثَاقِ وَالْإِفَاقَةِ الثَّانِيَةِ عَلَى أَوْصَافِ الْمُتَعَرِّفِ إِلَيْهِمْ فِي الْمَنْصُوصِ وَالْمُنْكَشِفِ عَنْ حَقَائِقِ الْغُيُوبِ الْمُخْبِرِ عَنْ ذَلِكَ بِأَلْسِنَةِ الْبَيَانِ وَالدَّاعِي بِذَلِكَ إِلَى وِلَايَةِ الرَّحْمَٰنِ بِتَذْكَارِ مَا أَخْبَرَ الْحَقُّ عَنْ نَفْسِهِ وَمَا جَاءَتْ بِهِ الْأَخْبَارُ فِي شَرْعِهِ وَإِفَاقَةِ أَهْلِ النِّهَايَاتِ عِلْمَ التَّوْحِيدِ وَمَا تَجَلَّى لَهُمْ مِنْ التَّفْرِيدِ فَاسْتَوْطَنَتِ الْأَسْرَارُ وُجُودَ الْكَمَالِ وَأَقَامَ عَلَى مَا هُوَ مُتَفَرِّدٌ بِهِ جَلَّ ثَنَاؤُهُ مِنْ الْأَسْمَاءِ وَالصِّفَاتِ الَّتِي لَمْ يَزَلْ مَوْصُوفًا بِهَا جَلَّ ثَنَاؤُهُ، وَاعْلَمْ أَنَّ كَشْفَ التَّعْرِيفَاتِ عَلَى حَقَائِقِ التَّنْقِيلَاتِ لَمْ أَبْسُطْهُ عَلَى تَرْتِيبَاتٍ مَوْضُوعٍ مَا رَسَمَهُ أَصْحَابُنَا وَفِي بَعْضِ الْإِشَارَةِ إِلَى ذَلِكَ جُمَلًا الْأَرْوَاحِ فَتَخْتَلِطُ أَحْكَامُ الْعُقُولِ لِمَا يَعْلُوهَا فَيُخَامِرُهَا بِالتَّغْطِيَةِ فَتَسْتَتِرُ تَحْتَهَا الصِّفَاتُ وَيَخْنِسُ دُونَهَا كَثِيرٌ مِنْ التَّمْيِيزِ وَالْبَصَائِرَ الْمَعْهُودَةَ وَالرَّازِيَةَ الْمَفْهُومَةَ، وَذَلِكَ لِمَا يُخَامِرُهَا وَيَغْشَاهَا مِنْ قُوَّةٍ تَحْكُمُ الْوَارِدَ وَلِذَلِكَ سَمَّى الْخَمْرَ خَمْرًا لِأَنَّهَا تُخَامِرُ الْعَقْلَ يُعْنَى تَغْطِيَةً وَسَمَّى خِمَارَ الْمَرْأَةِ خِمَارًا لِأَنّهَا تُغَطِّي رَأْسَهَا بِهِ وَسُمِّيَتْ الْإِفَاقَةُ لِكَشْفٍ تُجْلَى مَا كَانَ تُغَطِّي تَحْتَهَا الصِّفَاتُ وَخُرُوجُ الْعَقْلِ وَالرّوحُ مِنْ غَمْرَةِ الْحَالِ وَالِانْفِكَاكُ مِنْ تَحْتِ الِاسْتِيلَاءِ بِالْقَهْرِ عِنْدَ تَكَشُّفِ مَا كَانَ مُخَامِرًا تَحْتَهَا فَيَصْحُو صَحْوًا وَالصَّحْوُ الْإِفَاقَةُ كَمَا قَالَ الشّاعِرُ:

Waʾammā ʾaḥkāmu al-ʾifāqati faʾinna kulla ṭāʾifatin min haʾulāʾi al-madhkūrīna faʾifāqatuhum faminhum manūṭatun bimiqdāri sakratihim ʿalā miqdāri mā yaghshāhum min burūzi al-ḥāli al-sākirati wamakhmūri al-sukrati yuḥyīhim al-ḥaqqa bi-al-ʾifāqati wayunʿisuhum bi-al-ṣaḥwi wa-al-dāriyati fayakūnu ṣaḥwu ʾahli al-ʾirādati manūṭatan bi-al-futuwwati wa-al-rujūʿi ʾilā al-sunnati wa-al-taʿalluqi ʿalā manhaji al-risālati wadhalika ʾifāqatu ʾahli al-ʾaḥwāli al-ʾākhidhīna dhalika ʿalā al-mīthāqi wa-al-ʾifāqati al-thāniyati ʿalā ʾawṣāfi al-mutaʿarrifi ʾilayhim fī al-manṣūṣi wa-al-munkashifi ʿan ḥaqāʾiqi al-ghuyūbi al-mukhbiri ʿan dhalika biʾalsinati al-bayāni wa-al-dāʿī bidhalika ʾilā wilāyati al-raḥmāni bitadhkāri mā ʾakhbara al-ḥaqqu ʿan nafsihi wamā jāʾat bihi al-ʾakhbāru fī sharʿihi waʾifāqati ʾahli al-nihāyāti ʿilma al-tawḥīdi wamā tajallā lahum min al-tafrīdi fa-istawṭanati al-ʾasrāru wujūda al-kamāli waʾaqāma ʿalā mā huwa mutafarridun bihi jalla thanāʾuhu min al-ʾasmāʾi wa-al-ṣifāti allatī lam yazal mawṣūfan bihā jalla thanāʾuhu, wa-iʿlam ʾanna kashfa al-taʿrīfāti ʿalā ḥaqāʾiqi al-tanqīlāti lam ʾabsuṭhu ʿalā tartībātin mawḍūʿin mā rasamahu ʾaṣḥābunā wafī baʿḍi al-ʾishārati ʾilā dhalika jumalan al-ʾarwāḥi fatakhtaliṭu ʾaḥkāmu al-ʿuqūli limā yaʿlūhā fayukhāmiruhā bi-al-taghṭiyati fatastatiru taḥtahā al-ṣifātu wayakhnisu dūnahā kathīrun min al-tamyīzi wa-al-baṣāʾira al-maʿhūdata wa-al-rāziyata al-mafhūmata, wadhalika limā yukhāmiruhā wayaghshāhā min quwwatin taḥkumu al-wārida walidhalika sammā al-khamra khamran liʾannahā tukhāmiru al-ʿaqla yuʿnā taghṭiyatan wasammā khimāra al-marʾati khimāran liʾannhā tughaṭṭī raʾsahā bihi wasummiyat al-ʾifāqatu likashfin tujlā mā kāna tughaṭṭī taḥtahā al-ṣifātu wakhurūju al-ʿaqli wa-al-rwḥu min ghamrati al-ḥāli wa-al-infikāku min taḥti al-istīlāʾi bi-al-qahri ʿinda takashshufi mā kāna mukhāmiran taḥtahā fayaṣḥū ṣaḥwan wa-al-ṣaḥwu al-ʾifāqatu kamā qāla al-shāʿiru:

As for the principles governing sobriety: the awakening of every group mentioned above is proportionate to its intoxication and to the degree in which the manifestation of the intoxicating state covers its members. After the wine of intoxication, the Real revives them through awakening and refreshes them with sobriety and awareness. The sobriety of the people of aspiration is bound to spiritual chivalry, return to the Prophetic way, and adherence to the road of the message. This is the awakening of the people of spiritual states who receive it by covenant. The second awakening conforms to the descriptions of the One who makes Himself known to them in the revealed text: He unveils the truths of unseen things, reports them through tongues of clear exposition, and thereby calls to the friendship of the All-Merciful through remembrance of what the Real has said about Himself and what transmitted reports have brought in His sacred law. The awakening of the people of final stations is the knowledge of divine unity and what has been disclosed to them of God’s sole uniqueness. Their secrets dwell in the finding of perfection and stand before the names and attributes uniquely His—sublime is His praise—by which He has never ceased to be described. Know that I have not set out the unveiling of these recognitions, in their true transitions, according to the ordered scheme marked out by our companions. A general allusion is enough. [The syntax becomes disturbed here.] The spirits are affected, and the judgments of intellects become confused beneath what rises over them. It permeates and covers them; attributes are hidden beneath it; and much ordinary discrimination and many familiar, understood insights withdraw before it. This is because of the powerful incoming state that intermingles with them and covers them. Wine is called khamr because it khāmara—covers—the intellect; a woman’s veil is called khimār because she covers her head with it. Awakening is so called because it unveils and clears away what had covered the attributes: the intellect and spirit emerge from the flood of the state and are released from overpowering mastery when what had covered them is disclosed. A person then becomes sober. Sobriety is awakening, as the poet said:

§ 088

صَحَا قَلْبُهُ عَنْ سُكْرِهِ وَتَأَمُّلًا * وَكَانَ بِذِكْرَى أُمِّ عَمْرٍو مُوَكِّلًا

ṣaḥā qalbuhu ʿan sukrihi wataʾammulan * wakāna bidhikrā ʾummi ʿamrinw muwakkilan

His heart grew sober from its intoxication and reflection, / though it had been charged with remembering Umm ʿAmr.

§ 089

وَلِذَلِكَ يُقَالُ أُصْحِيَتْ السَّمَاءُ إِذَا ذَهَبَ الْغَيْمُ عَنْهَا وَصَحَا السَّكْرَانُ مِنْ سُكْرِهِ، إِذَا أَفَاقَ يَصْحُو صَحْوًا وَكَذَلِكَ كُلَّمَا بَرَزُوا بَدَأَ وَظَهَرَ وَتُكْشَفُ الْأَسْرَارُ مِنْ بِوَادِي الْأَذْكَارِ وَسِنِيِّ الْأَحْوَالِ فَتَلْحَقُ الْقُلُوبُ بِمَا يُكْسِي مِنْ ذَلِكَ لِقُوَّةِ حَالِهِ حَتَّى أَدْهَشَهُ وَاخْتَلَطَ عَنْ تَمْيِيزِ مَا كَانَ ذَلِكَ سَكْرَةً لَحِقَتْ أَهْلَ الْأَذْكَارِ. وَقَدْ قَالَ اللَّهُ تَعَالَى:

Walidhalika yuqālu ʾuṣḥiyat al-samāʾu ʾidhā dhahaba al-ghaymu ʿanhā waṣaḥā al-sakrānu min sukrihi, ʾidhā ʾafāqa yaṣḥū ṣaḥwan wakadhalika kullamā barazū badaʾa waẓahara watukshafu al-ʾasrāru min biwādī al-ʾadhkāri wasiniyyi al-ʾaḥwāli fatalḥaqu al-qulūbu bimā yuksī min dhalika liquwwati ḥālihi ḥattā ʾadhashahu wa-ikhtalaṭa ʿan tamyīzi mā kāna dhalika sakratan laḥiqat ʾahla al-ʾadhkāri. waqad qāla Allāhu taʿālā:

Thus people say that the sky has cleared when its clouds depart, and that an intoxicated person has become sober when he awakens from his intoxication. In the same way, whenever disclosures emerge, begin, and appear, and secrets are uncovered by the sudden inrushes of remembrance and the sublime spiritual states, hearts are overtaken by what clothes them from these things. The state grows so strong that it bewilders a person and confuses the power of discrimination. This is the intoxication that overtakes the people of remembrance. God Most High said:

§ 090

وَتَرَى النَّاسَ سُكَارَى وَمَا هُمْ بِسُكَارَى وَلَٰكِنَّ عَذَابَ اللَّهِ شَدِيدٌ

Watarā al-nāsa sukārā wamā hum bisukārā walākinna ʿadhāba Allāhi shadīdun

You will see the people intoxicated, though they are not intoxicated; rather, God’s punishment is severe.

§ 091

[الْحَجِّ: 2] وَذَلِكَ لِمَا يَغْشَاهُمْ مِنْ هَوْلِ يَوْمِ الْقِيَامَةِ وَدَهْشَةُ الْحَالِ لِلْوُقُوفِ لِلْعَرْضِ وَالْمَسَائِلَةِ وَالْإِفَاقَةِ مَا يَكْشِفُ لِهُمَنِ الْوُجُودِ بِمَا أَسْكَرَهُ وَالْإِفَاقَةُ بِمَنْ أَسْكَرَهُ وَهِيمُهُ وَأَصْلُ السُّكْرِ وَالْإِفَاقَةُ مَبْنِيَّةٌ عَلَى ثَلَاثَةِ أَوْجُهٍ فَأَوَّلُ ذَلِكَ سَكْرَةُ الْأَحْوَالِ، وَالثَّانِي سَكْرَةُ الْوُجُودِ لِلصِّفَاتِ، وَالثَّالِثُ سَكْرَةُ التَّوْحِيدِ وَغِشَاوَةُ التَّفْرِيدِ، ثُمَّ يَخْتَلِفُ أَهْلُ السَّكْرَةِ عِنْدَ غَلَبَةِ الْأَذْكَارِ وَاسْتِتَارِ الْأَفْهَامِ تَحْتَهَا عَلَى مِقْدَارِ مَشَارِبِهِمْ مَنْ سَقَى اللَّهُ لَهُمْ مِنْ لَطِيفِ أَذْكَارِهِ وَسِنِّيِّ أَحْوَالِهِ وَغَايَةِ بُلُوغِهِمْ عَلَى مِقْدَارِ تَمَكُّنِهِمْ وَمَكِينِ مَقَامَاتِهِمْ فِي مُكَاشَفَاتِ الْحَقِّ إيَّاهُمْ وَلَا يُصْلِحُ الْإِفَاقَةَ إِلَّا بَعْدَ السُّكْرِ وَلَا السُّكْرَ إِلَّا بَعْدَ بَذْلِ الْمُهَجِ وَاسْتِفْرَاغِ الْقُوَى بِاسْتِفْرَاغِ الْجَهْدِ بِحَقِّ الْمَحْبُوبِ.

[Al-ḥajji: 2] wadhalika limā yaghshāhum min hawli yawmi al-qiyāmati wadahshatu al-ḥāli li-l-wuqūfi li-l-ʿarḍi wa-al-masāʾilati wa-al-ʾifāqati mā yakshifu lihumani al-wujūdi bimā ʾaskarahu wa-al-ʾifāqatu biman ʾaskarahu wahīmuhu waʾaṣlu al-sukri wa-al-ʾifāqatu mabniyyatun ʿalā thalāthati ʾawjuhin faʾawwalu dhalika sakratu al-ʾaḥwāli, wa-al-thānī sakratu al-wujūdi li-l-ṣifāti, wa-al-thālithu sakratu al-tawḥīdi waghishāwatu al-tafrīdi, thumma yakhtalifu ʾahlu al-sakrati ʿinda ghalabati al-ʾadhkāri wa-istitāri al-ʾafhāmi taḥtahā ʿalā miqdāri mashāribihim man saqā Allāhu lahum min laṭīfi ʾadhkārihi wasinniyyi ʾaḥwālihi waghāyati bulūghihim ʿalā miqdāri tamakkunihim wamakīni maqāmātihim fī mukāshafāti al-ḥaqqi ʾyyāhum walā yuṣliḥu al-ʾifāqata ʾillā baʿda al-sukri walā al-sukra ʾillā baʿda badhli al-muhaji wa-istifrāghi al-quwā bi-istifrāghi al-jahdi biḥaqqi al-maḥbūbi.

[Qurʾan 22:2]. This is because the terror of the Day of Resurrection covers them and the condition of standing for presentation and questioning overwhelms them. Awakening is what discloses to the servant the presence of that which intoxicated him; awakening is through the One who intoxicated him and made him wander in love. The root of intoxication and awakening is built upon three forms. The first is intoxication by spiritual states; the second, intoxication by finding the attributes; and the third, intoxication by divine unity beneath the covering of God’s sole uniqueness. The people of intoxication then differ, when remembrances overpower and understandings are hidden beneath them, according to their different drinks: what God gives them from subtle remembrances, sublime states, and the furthest point they reach depends on their degree of firmness and on the stability of their stations amid the Real’s unveilings to them. Awakening is sound only after intoxication, and intoxication comes only after lives have been offered up and every strength exhausted in rendering the Beloved’s due.

§ 092

فَأَمَّا أَوَّلُ سَكْرَةِ أَهْلِ الْبَدَانَاتِ مِنْ الْمُعَانِقِينَ لِلْأَحْوَالِ فَإِنَّهُ يَغْشَاهُمْ بِسُرْعَةِ الزَّعْجِ بِالتَّنْبِيهِ وَحْدَةِ الْإِرَادَةِ بِالتَّرْغِيبِ وَالتَّرْهِيبِ فَيُلْبِسُهُمْ الْجَدَّةَ وَالتَّشْمِيرَ وَيَغْشَاهُمْ الْجَدُّ بِشِدَّةِ الزَّعْجِ عِنْدَ غَلَبَةِ الْوَارِدِ فَيُغَطِّي مَا كَانُوا بِهِ مِنْ الْإِرَادَاتِ الدَّنِيَّةِ وَالْهُمُومِ الْمُشَتَّتَةِ وَالْأَمَانِي الْكَاذِبَةِ وَالْأَفْعَالِ الرَّدِيَّةِ وَالْأَقْوَالِ الْمُسَخَّطَةِ فَيَكُونُ أَحْكَامُ قُوَّةٍ مَا غَشِيَهُمْ بِاغْتِسَالِهِمْ عَلَى ذَلِكَ مِمَّا يَطُولُ ذِكْرُهُ وَيَكْثُرُ شَرْحُهُ عِنْدَ تَفْصِيلٍ عَنْ أَوْصَافِهِمْ بِغَمْرَةِ الْأَحْوَالِ وَغِشَاوَةِ الْأَذْكَارِ.

Faʾammā ʾawwalu sakrati ʾahli al-badānāti min al-muʿāniqīna li-l-ʾaḥwāli faʾinnahu yaghshāhum bisurʿati al-zaʿji bi-al-tanbīhi waḥdati al-ʾirādati bi-al-targhībi wa-al-tarhībi fayulbisuhum al-jaddata wa-al-tashmīra wayaghshāhum al-jaddu bishiddati al-zaʿji ʿinda ghalabati al-wāridi fayughaṭṭī mā kānū bihi min al-ʾirādāti al-daniyyati wa-al-humūmi al-mushattatati wa-al-ʾamānī al-kādhibati wa-al-ʾafʿāli al-radiyyati wa-al-ʾaqwāli al-musakhkhaṭati fayakūnu ʾaḥkāmu quwwatin mā ghashiyahum bi-ightisālihim ʿalā dhalika mimmā yaṭūlu dhikruhu wayakthuru sharḥuhu ʿinda tafṣīlin ʿan ʾawṣāfihim bighamrati al-ʾaḥwāli waghishāwati al-ʾadhkāri.

The first form is the intoxication of bodily people who embrace spiritual states. Swift agitation through warning covers them, along with sharp resolve produced by promise and threat. This clothes them in renewed earnestness and exertion. When the incoming state prevails, serious purpose covers them with intense agitation and veils the base desires, scattered concerns, false hopes, corrupt acts, and angering words they formerly possessed. The rulings of the power that envelops and washes over them are many; a detailed account of their qualities beneath the flood of states and the covering of remembrances would require a long explanation.

§ 093 • SOURCE P 181

وَالْقِسْمُ الثَّانِي هُوَ سُكْرَةُ الْوُجُودِ مِمَّا انْكَشَفَ وَتَحَقَّقَ بِالصِّفَاتِ مِنْ بُرُوزِهِ رُؤْيَةُ الْأَوْصَافِ مِمَّا بَدَا وَانْكَشَفَ فَتَسَطَّعَ بِانْكِشَافٍ عَلَى الْأَسْرَارِ فَيَغْشَاهَا مَوَاجِيدُهُمْ فَانْغَطَا تَحْتَهَا الْأَطْوَارُ عَلَى اخْتِلَافِ مَشَارِبِهِمْ وَتَفَاوُتِ مُذَاقَاتِهِمْ فَيَخْتَلِفُ ذَلِكَ عَلَى مِقْدَارِ الْحَالِ مُتَفَرِّغٍ مِنْ ذَلِكَ تَعْرِيفَاتٌ مُخْتَلِفَةٌ وَذَلِكَ سُمِّيَ عِنْدَ أَهْلِ الْعِلْمِ بِالْخَوْفِ وَالرَّجَاءِ وَالْمَحَبَّةِ وَالرِّضَا عَلَى أَكْثَرِ أَذْكَارِ الْأَحْوَالِ فَيَكُونُ فِي سُكْرِهِمْ مِنْ هَذِهِ الْأَحْوَالِ الْمُسَمَّيَاتِ عَلَى مَقَادِيرَ مَا أَبْرَزَهُمْ إِلَيْهَا وَكَاشَفَهُمْ بِهَا وَشَوَاهِدَ نُعُوَتِهِمْ عِنْدَ أَهْلِ الْعِلْمِ بِالرِّوَايَاتِ مِمَّا بَدَا عَلَى ظَوَاهِرِهِمْ مَكْتُوبَةٌ وَذَكَرَهُمْ مِنْ دَوَاوِينِهِمْ مَسْطُورَةً مِمَّنْ لَحِقَهُمْ مِنْ الْبَلَاءِ وَالزَّهَقِ وَالْمَرَضِ وَأَدَّاهُمْ إِلَى التَّلَفِ وَالْخُرُوجِ بِانْسِلَاخِ الْأَرْوَاحِ مِنْ ضِيقٍ فَيَكُونُ إِفَاقَتُهُمْ عَلَى ذَلِكَ بَعْدَ ذَكٍّ عَلَى مِقْدَارِ مَا وَجَدُوا وَصَحْوِ مَا أَدْرَكُوا فَتَخْتَلِفُ صَحْوُهُمْ عَلَى اخْتِلَافِ سُكْرِهُمْ، وَطَائِفَةٌ خَرَجُوا إِلَى الصَّحْوِ مِنْ جَمِيعِ الْجِهَاتِ، وَطَائِفَةٌ صَحْوٌ عَنْ بَعْضِ الصِّفَاتِ وَيَغْمُرُهَا بَعْضُهَا، وَطَائِفَةٌ تَصْحُو عَلَى الْأَوْقَاتِ ثُمَّ تَغْمُرُهُ الْحَالُ لِيُؤَدَّى بِذَلِكَ الْمُوَظَّفَاتِ مِنْ الْعُبُودَاتِ، وَهَذَا بِمِقْدَارِ قِيَامِ أَحْكَامِ الْأَجْسَامِ ثُمَّ يُرَدُّ إِلَى الْإِغْرَاقِ وَانْصِبَابِ الْأَمْوَاجِ عَلَيْهِ.

Wa-al-qismu al-thānī huwa sukratu al-wujūdi mimmā inkashafa wataḥaqqaqa bi-al-ṣifāti min burūzihi ruʾyatu al-ʾawṣāfi mimmā badā wa-inkashafa fatasaṭṭaʿa bi-inkishāfin ʿalā al-ʾasrāri fayaghshāhā mawājīduhum fa-inghaṭā taḥtahā al-ʾaṭwāru ʿalā ikhtilāfi mashāribihim watafāwuti mudhāqātihim fayakhtalifu dhalika ʿalā miqdāri al-ḥāli mutafarrighin min dhalika taʿrīfātun mukhtalifatun wadhalika summiya ʿinda ʾahli al-ʿilmi bi-al-khawfi wa-al-rajāʾi wa-al-maḥabbati wa-al-riḍā ʿalā ʾakthari ʾadhkāri al-ʾaḥwāli fayakūnu fī sukrihim min hadhihi al-ʾaḥwāli al-musammayāti ʿalā maqādīra mā ʾabrazahum ʾilayhā wakāshafahum bihā washawāhida nuʿuwatihim ʿinda ʾahli al-ʿilmi bi-al-riwāyāti mimmā badā ʿalā ẓawāhirihim maktūbatun wadhakarahum min dawāwīnihim masṭūratan mimman laḥiqahum min al-balāʾi wa-al-zahaqi wa-al-maraḍi waʾaddāhum ʾilā al-talafi wa-al-khurūji bi-insilākhi al-ʾarwāḥi min ḍīqin fayakūnu ʾifāqatuhum ʿalā dhalika baʿda dhakkin ʿalā miqdāri mā wajadū waṣaḥwi mā ʾadrakū fatakhtalifu ṣaḥwuhum ʿalā ikhtilāfi sukrihum, waṭāʾifatun kharajū ʾilā al-ṣaḥwi min jamīʿi al-jihāti, waṭāʾifatun ṣaḥwun ʿan baʿḍi al-ṣifāti wayaghmuruhā baʿḍuhā, waṭāʾifatun taṣḥū ʿalā al-ʾawqāti thumma taghmuruhu al-ḥālu liyuʾaddā bidhalika al-muwaẓẓafāti min al-ʿubūdāti, wahadhā bimiqdāri qiyāmi ʾaḥkāmi al-ʾajsāmi thumma yuraddu ʾilā al-ʾighrāqi wa-inṣibābi al-ʾamwāji ʿalayhi.

The second form is intoxication by finding what is unveiled and realized through the attributes. Beholding the qualities emerges from what appears and is uncovered; it flashes upon the secrets, and the things these people find cover them. Their successive stages are veiled beneath those findings according to the differences in what they drink and the variation in what they taste. This differs with the degree of the state, and differing recognitions branch from it. Among the people of knowledge these are most often named fear, hope, love, and contentment. Their intoxication through these named states accords with the degree to which they are brought forth into them and given unveiling through them. The outward signs of their descriptions are recorded by transmitters among the learned and written in their registers: the trial, wasting, and sickness that overtook some of them and brought them to destruction, their spirits slipping away under constriction. Their awakening after this corresponds to what they found, and their sobriety to what they perceived. Their sobriety therefore differs as their intoxication differs. One group emerges into sobriety from every direction; another becomes sober from some attributes while others still engulf it; a third awakens at appointed times and then is again submerged by the state, so that it may perform the prescribed acts of servitude. This lasts to the extent that bodily functions remain operative; the person is then returned to drowning as the waves pour over him.

§ 094

الْقِسْمُ الثَّالِثُ: هِيَ سُكْرَةُ التَّوْحِيدِ وَغَمْرَةُ التَّفْرِيدِ وَغِشَاوَةُ التَّجْرِيدِ الْمُتَحَكِّمِ بِاسْتِيلَائِهِ عِنْدَ ظُهُورِهِ وَالْمُتَعَالِي بِقَهْرِ سُلْطَانِهِ عِنْدَ بُرُوزِهِ السَّالِبِ لِلْعُقُولِ عِنْدَ تَجَلِّيهِ وَالْمُمِيتُ بِعِزِّ أُلُوهِيَّتِهِ وَأَنْبِيَائِهِ، وَالْمُتْلِفِ لِأَرْوَاحِ مُرْسَلِيهِ وَالْمَفْزَعِ لِمَلَائِكَتِهِ الْمُقَرَّبِينَ وَذَلِكَ قَوْلُهُ عَزَّ وَجَلَّ:

Al-qismu al-thālithu: hiya sukratu al-tawḥīdi waghamratu al-tafrīdi waghishāwatu al-tajrīdi al-mutaḥakkimi bi-istīlāʾihi ʿinda ẓuhūrihi wa-al-mutaʿālī biqahri sulṭānihi ʿinda burūzihi al-sālibi li-l-ʿuqūli ʿinda tajallīhi wa-al-mumītu biʿizzi ʾulūhiyyatihi waʾanbiyāʾihi, wa-al-mutlifi liʾarwāḥi mursalīhi wa-al-mafzaʿi limalāʾikatihi al-muqarrabīna wadhalika qawluhu ʿazza wajalla:

The third form is the intoxication of divine unity, the flood of sole uniqueness, and the covering of sheer transcendence. When it appears, its mastery rules; when it comes forth, the force of its authority rises high; when it discloses itself, it strips away intellects. By the might of His divinity it causes even His prophets to fall senseless, consumes the spirits of His messengers, and terrifies His angels brought near. This is expressed in His words, mighty and majestic:

§ 095

فَلَمَّا تَجَلَّى رَبُّهُ لِلْجَبَلِ جَعَلَهُ دَكًّا وَخَرَّ مُوسَى صَعِقاً

Falammā tajallā rabbuhu li-l-jabali jaʿalahu dakkan wakharra Mūsā ṣaʿiqʾ

When his Lord disclosed Himself to the mountain, He made it crumble, and Moses fell down thunderstruck.

§ 096

[الْأَعْرَافِ: 143] وَقَالَ عَزَّ وَجَلَّ:

[Al-ʾaʿrāfi: 143] waqāla ʿazza wajalla:

[Qurʾan 7:143]. And He, mighty and majestic, said:

§ 097

حَتَّى إِذَا فُزِّعَ عَنْ قُلُوبِهِمْ

ḥattā ʾidhā fuzziʿa ʿan qulūbihim

Until terror is lifted from their hearts.

§ 098

[سَبَأٌ: 23].

[Sabaʾun: 23].

[Qurʾan 34:23].

§ 099 • SOURCE P 182

وَاعْلَمْ أَنَّ أَحْكَامَ كُلِّ سُكْرَةٍ مُشَاهَدَةُ آثَارٍ وَتَحَكُّمُهَا فِي الصِّفَاتِ مَوْجُودَةٌ تُسَعِّرُ بِنِيرَانٍ تَلْهَبُهَا فِي ذَوَاتِهِمْ مُحْرَقَةً وَدَبِيبُ الْفِنَاءِ فِي رُسُومِهِمْ مُثَبَّتَةٌ وَكُلُّ مَنْ أَسْكَرَهُ مَعْلُومَةٌ لِأَنَّ وُجُودَهُمْ وَسُكْرَهُمْ غَيْرُ مَجْهُولٍ، لِأَنَّ أَحْكَامَ سُكْرَةِ أَهْلِ الْجَدِّ هِيَ تَغْطِيَةٌ لِهِمَمِ الشَّهَوَاتِ وَهَبَ ذِكَّارِ الْمُلِمَّاتِ وَرَفْضِ الْمُسْتَلَذَّاتِ وَقَطْعِ التَّمَنِّي وَالْإِرَادَاتِ وَالْهُمُومِ الشَّاغِلَاتِ وَذَلِكَ لِتَدَارُكِ كَسْرِهِمْ الْغَالِبِ عَلَيْهِمْ وَانْتِشَارِ مَا أَلْبَسَتِ الصِّفَاتُ نُعُوَّتَهَا وَأَحْكَامُ جِبِلَّتِهَا وَنُشُوءِ بَشَرِيَّتِهَا عَلَى بِدَايَةِ الْخِلْقَةِ ثَابِتَةً فَيَخْلُصُ مَرَّةً وَيَظْهَرُ ثَانِيَةً وَأَمَّا شَوَاهِدُ أَحْكَامِ السَّكْرَةِ عِنْدَ تَحْقِيقِ الْإِتْقَانِ بِالْمُكَاشَفَاتِ لِلصِّفَاتِ وَإِنَّ أَحْكَامَ ذَلِكَ تُغَطِّي الْبَشَرِيَّةَ وَتَفْنَى لِلذَّوَاتِ وَالنُّفُوسِيَّةِ وَتُقَوِّي بِهَا أَحْكَامَ الْحَقِيقَةِ وَيُنْعِشُ بِهَا مُودِّعَاتِ الْحَقِّ الْخَفِيَّةِ وَتُزَكُّوا مَعَهَا الْأَنْفُس الطَّاهِرَةِ وَتَلْتَحِفُ عَلَى أَطْوَارِهِ صِفَاتُ الْعُبُودِيَّةِ الْمُتَّصِلَةُ بِالْحَقِيقَةِ إِلَّا أَنَّ الْمُعَارَضَاتِ مِنْ رُؤْيَةِ الْغَلَبَاتِ مُتَحَكِّمَةٌ فِي أَكْثَرِ أَوْقَاتِهِ فَتَنْدَرِجُ تَحْتَهَا أَوْصَافُ الْحَقِيقَةِ وَيَظْهَرُ بِسَطْوَةٍ تُسَعِّرُهَا فِي ثَانِي الْوَقْتِ حَتَّى قَبْلَ الْعَطَاءِ فِي سَوَادٍ لَحِقَ وَجْهُهُ مَا أَصَابَ وَجْهَكَ فَغُشِيَ عَلَيهِ حَتَّى فَاتَتْهُ أَرْبَعُ صَلَوَاتٍ وَذَلِكَ فِي دَوَاوِينِ أَهْلِ الْعِلْمِ مَعْلُومٌ وَشَوَاهِدُهُمْ مَسْطُورَةٌ وَأَمَّا أَحْكَامُ سُكْرَةِ التَّوْحِيدِ وَغَمْرَةِ التَّجْرِيدِ عِنْدَ تَحَقُّقِهِمْ بِعِلْمِ الْأُلُوهِيَّةِ وَتُجَلَّى الْإِيقَانَ بِالْفُرْدَانِيَّةِ فَإِنَّهُ يَعْلُو بِسَطْوَةٍ شَامِخَةٍ فَتَجْتَاحُ الصِّفَاتُ وَتَخْنِسُ الذَّوَاتُ وَيُغَيِّرُ إِحْكَامَ الذَّاتِيَّةِ وَيُزِيلُ رُسُومَ الدِّرَايَةِ يَخْرُجُ عَنْ حَدِّ الْآدَمِيَّةِ وَيَبْقَى بِعَلَاقَةِ الْإِلَٰهِيَّةِ الْمُتَحَكِّمِ عَنْ نَسَبِ الْبَرِّيَّةِ وَالْغَالِبُ عَلَى شَاهِدِ الْحَقِيقَةِ كَمَا قَالَ جَلَّ وَعَزَّ:

Wa-iʿlam ʾanna ʾaḥkāma kulli sukratin mushāhadatu ʾāthārin wataḥakkumuhā fī al-ṣifāti mawjūdatun tusaʿʿiru binīrānin talhabuhā fī dhawātihim muḥraqatan wadabību al-fināʾi fī rusūmihim muthabbatatun wakullu man ʾaskarahu maʿlūmatun liʾanna wujūdahum wasukrahum ghayru majhūlin, liʾanna ʾaḥkāma sukrati ʾahli al-jaddi hiya taghṭiyatun lihimami al-shahawāti wahaba dhikkāri al-mulimmāti warafḍi al-mustaladhdhāti waqaṭʿi al-tamannī wa-al-ʾirādāti wa-al-humūmi al-shāghilāti wadhalika litadāruki kasrihim al-ghālibi ʿalayhim wa-intishāri mā ʾalbasati al-ṣifātu nuʿuwwatahā waʾaḥkāmu jibillatihā wanushūʾi bashariyyatihā ʿalā bidāyati al-khilqati thābitatan fayakhluṣu marratan wayaẓharu thāniyatan waʾammā shawāhidu ʾaḥkāmi al-sakrati ʿinda taḥqīqi al-ʾitqāni bi-al-mukāshafāti li-l-ṣifāti waʾinna ʾaḥkāma dhalika tughaṭṭī al-bashariyyata watafnā li-l-dhawāti wa-al-nufūsiyyati watuqawwī bihā ʾaḥkāma al-ḥaqīqati wayunʿishu bihā mūddiʿāti al-ḥaqqi al-khafiyyati watuzakkū maʿahā al-ʾanfus al-ṭāhirati wataltaḥifu ʿalā ʾaṭwārihi ṣifātu al-ʿubūdiyyati al-muttaṣilatu bi-al-ḥaqīqati ʾillā ʾanna al-muʿāraḍāti min ruʾyati al-ghalabāti mutaḥakkimatun fī ʾakthari ʾawqātihi fatandariju taḥtahā ʾawṣāfu al-ḥaqīqati wayaẓharu bisaṭwatin tusaʿʿiruhā fī thānī al-waqti ḥattā qabla al-ʿaṭāʾi fī sawādin laḥiqa wajhuhu mā ʾaṣāba wajhaka faghushiya ʿalayhi ḥattā fātathu ʾarbaʿu ṣalawātin wadhalika fī dawāwīni ʾahli al-ʿilmi maʿlūmun washawāhiduhum masṭūratun waʾammā ʾaḥkāmu sukrati al-tawḥīdi waghamrati al-tajrīdi ʿinda taḥaqquqihim biʿilmi al-ʾulūhiyyati watujallā al-ʾīqāna bi-al-furdāniyyati faʾinnahu yaʿlū bisaṭwatin shāmikhatin fatajtāḥu al-ṣifātu watakhnisu al-dhawātu wayughayyiru ʾiḥkāma al-dhātiyyati wayuzīlu rusūma al-dirāyati yakhruju ʿan ḥaddi al-ʾādamiyyati wayabqā biʿalāqati al-ʾilāhiyyati al-mutaḥakkimi ʿan nasabi al-barriyyati wa-al-ghālibu ʿalā shāhidi al-ḥaqīqati kamā qāla jalla waʿazza:

Know that the ruling of every intoxication consists in witnessing its effects and finding their mastery over the attributes. Fires blaze within these people and burn them; the creeping advance of effacement becomes fixed in their outward traces. What intoxicates each person is known, for neither their finding nor their intoxication is hidden. In the intoxication of the people of earnestness, sensual aspirations are covered, troubling memories are swept away, pleasures rejected, and wishful thinking, self-willed aims, and distracting concerns cut off. This comes as a remedy for the brokenness that dominates them and for the spread of qualities clothed in the natural traits and judgments that have grown with their humanity since the beginning of creation. At one time such a person is purified; at another those traits appear again. The signs governing intoxication through verified and mastered unveilings of the attributes are these: its force covers human nature and effaces selfhood and the soul; the rulings of the ultimate truth grow strong through it; the hidden deposits of the Real are revived; pure souls are refined; and the attributes of servitude joined to truth clothe all the person’s stages. Yet the counterforce of beholding overpowering states rules most of the time. Qualities of truth are folded beneath it, then appear again through a force that blazes at the next moment. [A report in the exemplar is damaged:] before the gift, a blackness reached his face; what struck your face covered him until four prayers had passed him by. This is known in the registers of the learned and its testimonies are recorded. As for the intoxication of divine unity and the flood of sheer transcendence, when people are realized in knowledge of divinity and certainty discloses God’s singularity, it rises with towering force: attributes are swept away, individual selves withdraw, the judgments of selfhood change, and the traces of ordinary awareness disappear. The person passes beyond the limit of ordinary humanity and remains through a relation to the Divine that overrules relation to created beings and prevails over the witness of truth. As He—majestic and exalted—said:

§ 100

وَاللَّهُ غَالِبٌ عَلَى أَمْرِهِ وَلَٰكِنَّ أَكْثَرَ النَّاسِ لَا يَعْلَمُونَ

Wa-llāhu ghālibun ʿalā ʾamrihi walākinna ʾakthara al-nāsi lā yaʿlamūna

God prevails over His affair, though most people do not know.

§ 101

[يُوسُفَ:

[Yūsufa:

[Qurʾan 12:

§ 102

21] وَقَدْ قَالَ صَلَّى اللهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ: " إِذَا أَرَادَ اللَّهُ أَنْ يَتَكَلَّمَ بِالْوَحْيِ أُخِذَتْ السَّمَاوَاتُ رَجْفَةً فَإِذَا سَمِعَهَا أَهْلُ السَّمَاوَاتِ صُعِقُوا وَخَرُّوا لِلَّهِ سُجَّدًا فَأَوَّلُ مَنْ يُفِيقُ جِبْرِيلُ عَلَيْهِ السَّلامُ فَيَقُولُونَ مَاذَا قَالَ رَبُّكُمْ فَيَقُولُوا الْحَقُّ وَهُوَ الْعَلِيُّ الْكَبِيرُ ".

21] Waqad qāla ṣallā Allāhu ʿalayhi waʾālihi wasallama: " ʾidhā ʾarāda Allāhu ʾan yatakallama bi-al-waḥyi ʾukhidhat al-samāwātu rajfatan faʾidhā samiʿahā ʾahlu al-samāwāti ṣuʿiqū wakharrū li-llāhi sujjadan faʾawwalu man yufīqu Jibrīlu ʿalayhi al-salāmu fayaqūlūna mādhā qāla rabbukum fayaqūlū al-ḥaqqu wahuwa al-ʿaliyyu al-kabīru ".

21]. It is also related that the Prophet—may God bless him and his family and grant them peace—said: ‘When God wills to speak through revelation, a trembling seizes the heavens. When the inhabitants of heaven hear it, they fall senseless and collapse in prostration before God. Gabriel, peace be upon him, is the first to awaken. They ask, “What did your Lord say?” He answers, “The truth; He is the Most High, the Magnificent.”’

§ 103 • SOURCE P 183

فَيَكُونُ سَكْرَةُ أَهْلِ الْحَقِّ مِنْ هَذِهِ الْحَالَةِ عَلَى مِقْدَارِ مَا نَكْشِفُ لَهُمْ مِنْ تَجَلَّى ظُهُورِ تَوْحِيدِهِ وَتَفْرِيدِهِ فَيَكُونُ إِفَاقَتُهُمْ سَكْرَةَ أَهْلِ الْأَحْوَالِ لِأَنَّ سَكْرَتَهُمْ خَارِجَةٌ عَنْ الْمُعْتَادِ وَغَيْرُ مَعْلُومٍ عِنْدَ الْعُلَمَاءِ مِنْ أَهْلِ الدَّارِ فَيَكُونُ هَيَمَانُهُمْ فِي الْبَرَارِي وَالْقِفَارِ وَالْآجَامِ وَالْآكَامِ عَلَى تَقَطُّعِ الْأَوْصَالِ وَزَهَقِ الْأَنْفُسِ وَتَلَفِ الْأَرْوَاحِ فَكَانَتْ إِفَاقَتُهُمْ لَائِقَةً بِسَكْرَتِهِمْ وَسُكْرَتُهُمْ لَائِقَةٌ بِصَحْوِهِمْ وَإِفَاقَتِهِمْ وَقَدْ أَشَرْت إِلَى جَمِيلٍ مِنْ أَوْصَالِهِمْ بِالتَّعْرِيضِ وَلَمْ أُسَمِّهِمْ بِالتَّصْرِيحِ فَأَكُونُ مِنْ الْمُتَكَلِّفِينَ وَذَلِكَ أَنَّ أَحْكَامَ الْحَقِّ مَعَ هَذِهِ الطَّائِفَةِ أَحْكَامٌ غَيْرُ مُدْرِكَةٍ وَلَا دَاخِلَةٌ تَحْتَ الْأَوْهَامِ الْمَضْبُوطَةِ لِأَنَّ اللَّهَ جَلَّ ثَنَاؤُهُ قَدْ يَسْتَنْطِقُ الْمُفِيقَ بِأَلْسِنَةِ السَّكْرَةِ وَيَسْتَنْطِقُ السَّكْرَانُ بِأَلْسِنَةِ الصَّحْوِ وَالْإِفَاقَةِ لِنَفَاذِ مُرَادِهِ وَإِمْضَاءِ تَدْبِيرِهِ لِأَسْبَابٍ كَسَتْ أَحْوَالِهِمْ وَبِهَا وَصَلُوا إِلَى مَحْبُوبِهِمْ فِيمَا أَلْزَمَهُمْ وَبَذْلَ الْمُهَجِ فِيمَا قَرَّبَهُمْ وَتَرْكِ الْهُجُومِ مِنْهُمْ عَمَّا هُمْ عَنْهُ مَمْنُوعُونَ، وَفِي الْقِيَامِ بِعُبُودِيَّتِهِ (أَيَّامَ سِيَاسَتِهِمْ) وَأَوْقَاتِ مُجَاهَدَتِهِمْ لِلَّهِ قَائِمِينَ وَبِحُرْمَتِهِ صَائِمِينَ وَلِمُرَاعَاةِ حَقِّهِ مُلَازِمِينَ إِلَى وَقْتِ بُرُوزِ أَحْكَامِهِ وَمَا بَقِيَ عَلَيْهِمْ آثَارُ مَا بِهِ سَارُوا وَشَاهَدُوا مَا مِنْ أَجْلِهِ قَصَدُوا فَلَا زَالَ عُيُونٌ يُؤَدَّى لِرِسَالَاتِهِ مُتَّصِلَةً وَأَيَادِيهِ مُتَحَكِّمَةٌ حَتَّى غَطَّى عَلَيْهِمْ فِيهِمْ أَوْصَافَهُ وَاسْتَوْلَى عَلَيْهِمْ آثَارُ تَحَكُّمِهِ فَغَطَّى مِنْهُمْ الْعُقُولَ وَخَمَدَتْ مِنْهُمْ الْفُهُومُ وَانْدَرَسَتْ فِيهِمْ الْعُلُومُ ظَهَرَ عَلَيْهِمْ شَاهِدُ مَا نَعَتَهُ وَأَحْكَامُ مَا ذَكَرْته مِنْ كَوْنِ الْخِلَافِ عَلَى ظَوَاهِرِهِمْ وَصِحَّةُ الْعَقْدِ فِي شَاهِدِ حَقَائِقِهِمْ مِمَّا هُمْ بِهِ مُوصِفُونَ قِيلَ أَوَانُ أَخْذِهِ جَلَّ وَعَزَّ لَهُمْ عَنْهُمْ وَغَطَّى عَلَيْهِمْ مِنْهُمْ مَا كَانُوا بِهِ قَبْلَ أَوَانِ أَحْوَالِهِمْ وَذَلِكَ فِي دِيوَانِ الْعِلْمِ مَوْجُودٌ وَفِي مُصَنَّفَاتِهِمْ مَكْتُوبٌ مِثْلُ الرَّبِيعِ بْنِ خُثَيْمٍ رَحِمَهُ اللَّهُ لَمَّا قَوِيَ عَلَيْهِ آثَارُ مَا شَاهَدَ مِنْ تَوَقُّدِ النِّيرَانِ، تَقْوَى عَلَيْهِ آثَارُ مَا مِنْ الْحَقِّ شَاهِدٌ وَبِالْحَقِّ وُجِدَ حَتَّى غَطَّاهُ تَحْتَ الْحَالِ وَأَرْمَى مِنْهُ الصِّفَاتِ وَظَهَرَ مِنْهُ تَرْكُ الصَّلَوَاتِ الْمَفْرُوضَاتِ فِي الْأَوْقَاتِ الْمُخْتَلِفَاتِ وَعَبْدُ اللَّهِ بْنُ مَسْعُودٍ رَضِيَ اللَّهُ عَنْهُ وَاقِفٌ عَلَيْهِ وَهُوَ يَقُولُ لَقَدْ لَوْ رَآكَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ لَسُرَّ بِكَ

Fayakūnu sakratu ʾahli al-ḥaqqi min hadhihi al-ḥālati ʿalā miqdāri mā nakshifu lahum min tajallā ẓuhūri tawḥīdihi watafrīdihi fayakūnu ʾifāqatuhum sakrata ʾahli al-ʾaḥwāli liʾanna sakratahum khārijatun ʿan al-muʿtādi waghayru maʿlūmin ʿinda al-ʿulamāʾi min ʾahli al-dāri fayakūnu hayamānuhum fī al-barārī wa-al-qifāri wa-al-ʾājāmi wa-al-ʾākāmi ʿalā taqaṭṭuʿi al-ʾawṣāli wazahaqi al-ʾanfusi watalafi al-ʾarwāḥi fakānat ʾifāqatuhum lāʾiqatan bisakratihim wasukratuhum lāʾiqatun biṣaḥwihim waʾifāqatihim waqad ʾashart ʾilā jamīlin min ʾawṣālihim bi-al-taʿrīḍi walam ʾusammihim bi-al-taṣrīḥi faʾakūnu min al-mutakallifīna wadhalika ʾanna ʾaḥkāma al-ḥaqqi maʿa hadhihi al-ṭāʾifati ʾaḥkāmun ghayru mudrikatin walā dākhilatun taḥta al-ʾawhāmi al-maḍbūṭati liʾanna Allāha jalla thanāʾuhu qad yastanṭiqu al-mufīqa biʾalsinati al-sakrati wayastanṭiqu al-sakrānu biʾalsinati al-ṣaḥwi wa-al-ʾifāqati linafādhi murādihi waʾimḍāʾi tadbīrihi liʾasbābin kasat ʾaḥwālihim wabihā waṣalū ʾilā maḥbūbihim fīmā ʾalzamahum wabadhla al-muhaji fīmā qarrabahum watarki al-hujūmi minhum ʿammā hum ʿanhu mamnūʿūna, wafī al-qiyāmi biʿubūdiyyatihi (ʾayyāma siyāsatihim) waʾawqāti mujāhadatihim li-llāhi qāʾimīna wabiḥurmatihi ṣāʾimīna walimurāʿāti ḥaqqihi mulāzimīna ʾilā waqti burūzi ʾaḥkāmihi wamā baqiya ʿalayhim ʾāthāru mā bihi sārū washāhadū mā min ʾajlihi qaṣadū falā zāla ʿuyūnun yuʾaddā lirisālātihi muttaṣilatan waʾayādīhi mutaḥakkimatun ḥattā ghaṭṭā ʿalayhim fīhim ʾawṣāfahu wa-istawlā ʿalayhim ʾāthāru taḥakkumihi faghaṭṭā minhum al-ʿuqūla wakhamadat minhum al-fuhūmu wa-indarasat fīhim al-ʿulūmu ẓahara ʿalayhim shāhidu mā naʿatahu waʾaḥkāmu mā dhakarth min kawni al-khilāfi ʿalā ẓawāhirihim waṣiḥḥatu al-ʿaqdi fī shāhidi ḥaqāʾiqihim mimmā hum bihi mūṣifūna qīla ʾawānu ʾakhdhihi jalla waʿazza lahum ʿanhum waghaṭṭā ʿalayhim minhum mā kānū bihi qabla ʾawāni ʾaḥwālihim wadhalika fī dīwāni al-ʿilmi mawjūdun wafī muṣannafātihim maktūbun mithlu al-rabīʿi bni khuthaymin raḥimahu Allāhu lammā qawiya ʿalayhi ʾāthāru mā shāhada min tawaqqudi al-nīrāni, taqwā ʿalayhi ʾāthāru mā min al-ḥaqqi shāhidun wa-bi-al-ḥaqqi wujida ḥattā ghaṭṭāhu taḥta al-ḥāli waʾarmā minhu al-ṣifāti waẓahara minhu tarku al-ṣalawāti al-mafrūḍāti fī al-ʾawqāti al-mukhtalifāti waʿabdu Allāhi bnu masʿūdin raḍiya Allāhu ʿanhu wāqifun ʿalayhi wahuwa yaqūlu laqad law raʾāka rasūlu Allāhi ṣallā Allāhu ʿalayhi waʾālihi wasallama lasurra bika

The intoxication of the people of the Real in this condition accords with the measure of what is unveiled to them from the disclosure of His divine unity and sole uniqueness. Their awakening differs from the awakening of the people of ordinary states, for their intoxication lies beyond what is customary and is unknown to the scholars who remain within the familiar abode. They wander distracted through deserts, wastelands, thickets, and hills, while joints are torn, selves expire, and spirits perish. Their awakening suits their intoxication, just as their intoxication suits their sobriety and awakening. I have alluded indirectly to a number of their conditions without naming them explicitly, lest I claim more than I possess. The rulings of the Real concerning this group cannot be grasped or contained beneath controlled conceptions. God—sublime is His praise—may cause the awakened person to speak with the tongues of intoxication, and the intoxicated person to speak with the tongues of sobriety and awakening, so that His will may pass and His governance be carried out. The causes that clothed their states, and through which they reached their Beloved, included fulfilling what He imposed, offering their lives in what brought them near, refraining from intruding into what was forbidden to them, standing in servitude during the days of their discipline, striving for God at the times of their struggle, guarding His sanctity, and constantly observing His right. This continued until His rulings came forth. The traces of the road they had traveled remained upon them, and they witnessed that for whose sake they had set out. Their eyes continued to deliver His messages, and His hands of power continued to rule, until His attributes covered their own within them. The effects of His mastery took possession: their intellects were covered, their understandings grew still, and their acquired sciences were erased. There appeared upon them the witness of what He had described and the rulings of what I have mentioned: outwardly they might appear contrary, while the inward covenant within the witness of their realities remained sound. When the time came for Him—majestic and exalted—to take them from themselves, He covered over in them the qualities by which they had lived before the season of these states. This is found in the register of knowledge and written in the compilations. An instance is al-Rabīʿ ibn Khuthaym—may God have mercy on him. When the traces of what he witnessed of blazing fires became powerful, the witness he found from and through the Real overpowered him. The state covered him and effaced his attributes. He appeared to miss prescribed prayers at different times while ʿAbd Allāh ibn Masʿūd—may God be pleased with him—stood over him and said, ‘Had God’s Messenger—may God bless him and his family and grant them peace—seen you, he would have rejoiced in you.’

فَصْلٌ وَأَمَّا ذِكْرُ لِلْأَسْبَابِ الْمُوجِبَةِ لِلسُّكْرِ

Faṣlun waʾammā dhikru li-l-ʾasbābi al-mūjibati li-l-sukri

Chapter: The Causes That Bring About Spiritual Intoxication

§ 105 • SOURCE P 184

فَإِنَّ النَّاسَ فِي ذَلِكَ مُخْتَلِفِينَ وَفِي وُجُودِهِمْ مُتَفَاوِتِينَ فَطَائِفَةٌ يُسْكِرُهُمْ مَا يَتَجَلَّى لَهُمْ مِنْ الْمُغَيَّبَاتِ وَمَا يَنْكَشِفُ لَهُمْ مِنْ الْمَكْنُونَاتِ فَتَبْقَى الْقُلُوبُ وَاقِفَةً بِسِطْعِ التَّجَلِّي وَثَابِتَةً فِي ذَلِكَ بِأَحْكَامِ التَّوَلِّي فَتَغْشَاهَا الْبَهْتَةُ وَتَعْلُوهَا السُّكْرَةُ وَذَلِكَ لِمُطَالَعَةِ الْعَلِيِّ وَمَا انْكَشَفَ لَهُ مِنْ مُسْتَأْثَرِ الضِّيَاءِ الْأَوْهَجِيَّةِ وَالْأَنْوَارِ الْأَبْهَجِيَّةِ وَطَائِفَةٌ سُكْرَهُمْ بِوَادِي الْحَقِّ بِالتَّحْقِيقِ وَمَا يَظْهَرُ مِنْ إِرْسَالَاتِهِ بِالتَّجْرِيدِ فَيَجْمَعُهُمْ عَنْهُمْ إِلَيْهِ عَنْ التَّفْرِيقِ وَاحْتَوَتْ عَلَيْهِمْ بِوَادِي التَّفْرِيدِ فَيَغْشَاهُمْ بِوَادِي أَنْوَارِ الزَّاهِرِ بِهِ وَأَيَادِيهِ السَّاطِعَةِ فَتَغْشَى أَسْرَارُهُمْ مَا يَسْتُرُهَا عَنْ كُلِّ مَذْكُورٍ وَيَفْنَى عَنْهُ كُلُّ مَوْجُودٍ وَطَائِفَةٍ يُسْكِرُهُمْ مَا نَصَبَ الْحَقَّ لِلِاعْتِبَارِ وَمَا أَجْرَى مِنْ لَطِيفِ الْخِلْقَةِ وَالْبَهَاءِ عَلَى إتْقَانِ صَنْعَتِهِ فَشَاعَ ذَلِكَ فِي الْأَسْرَارِ وَانْتَشَرَ جَمَالُهُ فِي الْأَرْوَاحِ وَلَا يَزَالُ ذَلِكَ مُنْتَشِرًا حَتَّى يُخْرِجَهُمْ إِلَى الْعَزِيزِ الْغَفَّارِ فَيُسْكِّرَهُمْ عَنْ حَالَةٍ وَيَغْمُرَهُ رُؤْيَةَ أَذْكَارِهِ وَطَائِفَةٌ عُلِّقَتْ عَلَى أَرْوَاحِهِمْ طَيبَ الْحَيَاةِ وَكُسِيَتْ أَرْوَاحُهُمْ صَفَاءَ الرُّوحَانِيَّةِ الْمُقَدَّسَةِ. قَدْ اسْتَدَامَتْ لِمُخَامَرَةِ الذَّكَرِ أَرْوَاحُهُمْ فَلَا هُمْ بِالْإِفَاقَةِ مَوْصُوفِينَ وَلَا بِالسُّكْرِ مَأْخُوذِينَ فَيَطْرَأُ عَلَى مَسَامِعِهِمْ الْقَوْلُ مِنْ حِكْمَةٍ فَيُصَادِفُوا فِي ذَاكَ مَعَانِيَ ثَلَاثٌ أَحَدُهَا طِيبُ النِّعَمِ الْمُلِذَّةِ مِمَّا كُسِيَ الْحَنْجَرَةَ مِنْ الْأَصْوَاتِ الْمُطْرِبَةِ وَمَا يَظْهَرُ فِي الْقَوْلُ مِنْ الْبَيَانِ النَّعْشَةُ فَإِصْغَاءُ إصْغَائِهِ وَطِيبُ (جِمَارِهِ) وَاسْتِدَامَةُ مَا غَشِيَهُ مِنْ أَذْكَارِهِ فِي طِيبِ نَعْمَائِهِ حَتَّى يَغْمُرَهُمْ فِيهِ اشْتِيَاقًا وَيُتِيهِ افْتِخَارًا وَيَرْعَدَ وَيَرْتَعِدَ هَيَجَانًا وَذَلِكَ مَبْلَغُ حَالِهِ. وَالثَّانِي مُصَادَفَةُ الْقَوْلِ مَا قَدْ صَرَّحَ الْحِكْمَةَ بِصِحَّةِ حَالِهِ وَتَحْقِيقِ مَكَانِهِ فَيُحَكَّمُ الْقَوْلَ وَشَهِدَ الْحَالَةَ مَعَ تَغْطِيَةِ الْمَاضِي وَالْمُسْتَقْبَلِ فِي وَقْتِهِ فَلَا زَالَ تَذْكَارُ حَالِهِ جَارِيًا لَهُ فِيمَا فَهِمَ عَنْ الْحَقِّ مُصْعَبًا فِي نَشْرِ أَحْوَالِهِ حَتَّى تَغْمُرَهُ السَّكْرَةُ وَيَعْلُوَ الْحُبُّ فَيَخْرُجَ عَنْ الْحَدِّ وَلَا يَضْبِطَ نَفْسَهُ الْوَصْفَ. وَالثَّالِثُ مُصَادَفَةٌ مَضَى تَذْكَارُ أَوْقَاتِهِ وَمَا تَحَمَّلَ مَعَ الْحَقِّ مِنْ مُشَاقَةٍ وَبَذْلِ مُهْجَتِهِ لِلْعَزِيزِ الْغَفَّارِ فَعَلَاهُ حَالُهُ وَلَمْ يَتَوَجَّهْ لَهُ الْعِلْمُ بِمُودِعَاتِ خِطَابِهِ فِي وَقْتِ مُصَادَفَةِ اسْتِمَاعِهِ فَآثَارُ تَذْكَارِ حَالِهِ الْمُكِنَاتِ، وَاسْتَثَارَ مِنْهُ الْمُخَبَّآتِ وَهَيَّجَ مِنْ أَوْطَارِهِ السَّاكِنَاتِ فَلَحِقَهُ دَهْشَةُ الْعُقُولِ وَحَارَ مِنْهُ الْفُهُومُ فَأَسْكَرَهُ وَجَدَّهُ وَأَمْرَضَهُ شَجْوهُ فَذَاكَ مِقْدَارُ سُكْرِهِ وَالسَّبَبُ الْمُوجِبِ لِحَالِهِ. وَطَائِفَةٌ انْكَشَفَتْ لَهُمْ بَصَائِرُ الِاطِّلَاعِ مَعَ فِنَاءِ الِاهْتِمَامِ. فَشَاهِدُ الْمُنْشِئَاتِ وَمَا بُسِطَ فِي الدَّارِ مِنْ أَجْنَاسِ الْحَيَوَانِ وَمَا أَظْهَرَ مِنْ حُسْنِ الصُّورَةِ النَّضْرَةِ وَوُجُودِ (الزَّاهِرِ إِلَٰهِيَّةٌ) وَمَا كَسَاهَا مِنْ الْهَيْئَةِ الْجَمِيلَةِ وَقَدِيمِ الْعِنَايَةِ فَأَظْهَرَ فِي خِطَابِهِ فَرِيقٌ فِي الْجَنَّةِ وَفَرِيقٌ فِي السَّعِيرِ فَأَغْمَرَهُ رُؤْيَةَ الْبَهْتَةِ وَمَا غَشِيَهُ مِنْ رُؤْيَةِ الْحِكْمَةِ فَأَدَّاهُ ذَلِكَ إِلَى الْحِيرَةِ وَعِلَّتُهُ السَّكْتَةُ لِعَظِيمِ الْفِكْرَةِ لِأَنَّهُ الْمَوْصُوفُ بِالْعَدْلِ وَالْقُدْرَةِ وَاعْلَمْ بِأَنِّي اخْتَصَرْت ذَلِكَ لِلْأَسْبَابِ الْوَجْبَةِ لِلسَّكْرَةِ فَذَلِكَ لِأَفْرَادِ كِتَابٍ جَمَعْت فِيهِ اخْتِلَافَ مَوَاجِيدِهِمْ وَبَسَطْت فِي ذَلِكَ تَفَاوُتَ شُرْبِهِمْ وَكَرِهْت الْإِعَادَةَ لِلتَّطْوِيلِ فِي هَذِهِ الْحَالَةِ فَإِنَّ أَصْحَابَنَا قَدْ سَمَّوْهَا بِأَسَامِيَ مُخْتَلِفَةٍ وَعَلَى تَغَايُرِ الْأَلْفَاظِ يُؤَوَّلُ بِحَقِيقَتِهَا إِلَى جُمَلٍ وَاحِدٍ. فَطَائِفَةٌ سَمَّتْهَا السَّكْرَةَ وَطَائِفَةٌ سَمَّتْهَا الذَّهْلُ وَطَائِفَةٌ سَمَّتْهَا الْوَلَهُ وَطَائِفَةٌ سَمَّتْهَا الْمَوَاجِيدَ وَطَائِفَةٌ سَمَّتْهَا غَلَبَاتٌ، وَطَائِفَةٌ سَمَّتْهَا الْغِيبَةُ وَطَائِفَةٌ سَمَّتْهَا قُوَّةُ الْأَذْكَارِ وَطَائِفَةٌ سَمَّتْهَا الْهَيَمَانُ وَطَائِفَةٌ سَمَّتْهَا الْفِنَاءُ وَالذَّهَابُ وَطَائِفَةٌ سَمَّتْهَا الْغِشَيَانُ وَطَائِفَةٌ سَمَّتْهَا الِاسْتِهْتَارُ وَطَائِفَةٌ سَمَّتْهَا الِاشْتِيَاقُ وَعَائِشَةُ رَضِيَ اللَّهُ عَنْهَا سَمَّتْ مَا لَحِقَ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ عِنْدَ نُزُولِ الْوَحْيِ الْبُرَحَاءِ وَكُلُّ ذَلِكَ لِاتِّسَاعِ أَسْمَاءِ الشَّرْعِ وَاخْتِلَافِ الْوُجُودِ مِنْ نَعْتِ الْقُلُوبِ وَاعْلَمْ أَنَّ هَذِهِ الْأَحْوَالَ فَهِيَ لِأَهْلِهَا مُسْتَخْرَجَةٌ مِنْ طُولِ الْمُعَامَلَاتِ وَالْمُنَازَلَاتِ بِشَاهِدِ التَّنْقِيلَاتِ فِي الْأَحْوَالِ فَأَمَّا عُلَمَاءُ

Faʾinna al-nāsa fī dhalika mukhtalifīna wafī wujūdihim mutafāwitīna faṭāʾifatun yuskiruhum mā yatajallā lahum min al-mughayyabāti wamā yankashifu lahum min al-maknūnāti fatabqā al-qulūbu wāqifatan bisiṭʿi al-tajallī wathābitatan fī dhalika biʾaḥkāmi al-tawallī fataghshāhā al-bahtatu wataʿlūhā al-sukratu wadhalika limuṭālaʿati al-ʿaliyyi wamā inkashafa lahu min mustaʾthari al-ḍiyāʾi al-ʾawhajiyyati wa-al-ʾanwāri al-ʾabhajiyyati waṭāʾifatun sukrahum biwādī al-ḥaqqi bi-al-taḥqīqi wamā yaẓharu min ʾirsālātihi bi-al-tajrīdi fayajmaʿuhum ʿanhum ʾilayhi ʿan al-tafrīqi wa-iḥtawat ʿalayhim biwādī al-tafrīdi fayaghshāhum biwādī ʾanwāri al-zāhiri bihi waʾayādīhi al-sāṭiʿati fataghshā ʾasrāruhum mā yasturuhā ʿan kulli madhkūrin wayafnā ʿanhu kullu mawjūdin waṭāʾifatin yuskiruhum mā naṣaba al-ḥaqqa li-l-iʿtibāri wamā ʾajrā min laṭīfi al-khilqati wa-al-bahāʾi ʿalā ʾtqāni ṣanʿatihi fashāʿa dhalika fī al-ʾasrāri wa-intashara jamāluhu fī al-ʾarwāḥi walā yazālu dhalika muntashiran ḥattā yukhrijahum ʾilā al-ʿazīzi al-ghaffāri fayuskkirahum ʿan ḥālatin wayaghmurahu ruʾyata ʾadhkārihi waṭāʾifatun ʿulliqat ʿalā ʾarwāḥihim ṭayba al-ḥayāti wakusiyat ʾarwāḥuhum ṣafāʾa al-rūḥāniyyati al-muqaddasati. qad istadāmat limukhāmarati al-dhakari ʾarwāḥuhum falā hum bi-al-ʾifāqati mawṣūfīna walā bi-al-sukri maʾkhūdhīna fayaṭraʾu ʿalā masāmiʿihim al-qawlu min ḥikmatin fayuṣādifū fī dhāka maʿāniya thalāthun ʾaḥaduhā ṭību al-niʿami al-mulidhdhati mimmā kusiya al-ḥanjarata min al-ʾaṣwāti al-muṭribati wamā yaẓharu fī al-qawlu min al-bayāni al-naʿshatu faʾiṣghāʾu ʾṣghāʾihi waṭību (jimārihi) wa-istidāmatu mā ghashiyahu min ʾadhkārihi fī ṭībi naʿmāʾihi ḥattā yaghmurahum fīhi ishtiyāqan wayutīhi iftikhāran wayarʿada wayartaʿida hayajānan wadhalika mablaghu ḥālihi. wa-al-thānī muṣādafatu al-qawli mā qad ṣarraḥa al-ḥikmata biṣiḥḥati ḥālihi wataḥqīqi makānihi fayuḥakkamu al-qawla washahida al-ḥālata maʿa taghṭiyati al-māḍī wa-al-mustaqbali fī waqtihi falā zāla tadhkāru ḥālihi jāriyan lahu fīmā fahima ʿan al-ḥaqqi muṣʿaban fī nashri ʾaḥwālihi ḥattā taghmurahu al-sakratu wayaʿluwa al-ḥubbu fayakhruja ʿan al-ḥaddi walā yaḍbiṭa nafsahu al-waṣfa. wa-al-thālithu muṣādafatun maḍā tadhkāru ʾawqātihi wamā taḥammala maʿa al-ḥaqqi min mushāqatin wabadhli muhjatihi li-l-ʿazīzi al-ghaffāri faʿalāhu ḥāluhu walam yatawajjah lahu al-ʿilmu bimūdiʿāti khiṭābihi fī waqti muṣādafati istimāʿihi faʾāthāru tadhkāri ḥālihi al-mukināti, wa-istathāra minhu al-mukhabbaʾāti wahayyaja min ʾawṭārihi al-sākināti falaḥiqahu dahshatu al-ʿuqūli waḥāra minhu al-fuhūmu faʾaskarahu wajaddahu waʾamraḍahu shajwhu fadhāka miqdāru sukrihi wa-al-sababu al-mūjibi liḥālihi. waṭāʾifatun inkashafat lahum baṣāʾiru al-iṭilāʿi maʿa fināʾi al-ihtimāmi. fashāhidu al-munshiʾāti wamā busiṭa fī al-dāri min ʾajnāsi al-ḥayawāni wamā ʾaẓhara min ḥusni al-ṣūrati al-naḍrati wawujūdi (al-zāhiri ʾilāhiyyatun) wamā kasāhā min al-hayʾati al-jamīlati waqadīmi al-ʿināyati faʾaẓhara fī khiṭābihi farīqun fī al-jannati wafarīqun fī al-saʿīri faʾaghmarahu ruʾyata al-bahtati wamā ghashiyahu min ruʾyati al-ḥikmati faʾaddāhu dhalika ʾilā al-ḥīrati waʿillatuhu al-saktatu liʿaẓīmi al-fikrati liʾannahu al-mawṣūfu bi-al-ʿadli wa-al-qudrati wa-iʿlam biʾannī ikhtaṣart dhalika li-l-ʾasbābi al-wajbati li-l-sakrati fadhalika liʾafrādi kitābin jamaʿt fīhi ikhtilāfa mawājīdihim wabasaṭt fī dhalika tafāwuta shurbihim wakariht al-ʾiʿādata li-l-taṭwīli fī hadhihi al-ḥālati faʾinna ʾaṣḥābanā qad sammawhā biʾasāmiya mukhtalifatin waʿalā taghāyuri al-ʾalfāẓi yuʾawwalu biḥaqīqatihā ʾilā jumalin wāḥidin. faṭāʾifatun sammathā al-sakrata waṭāʾifatun sammathā al-dhahlu waṭāʾifatun sammathā al-walahu waṭāʾifatun sammathā al-mawājīda waṭāʾifatun sammathā ghalabātun, waṭāʾifatun sammathā al-ghībatu waṭāʾifatun sammathā quwwatu al-ʾadhkāri waṭāʾifatun sammathā al-hayamānu waṭāʾifatun sammathā al-fināʾu wa-al-dhahābu waṭāʾifatun sammathā al-ghishayānu waṭāʾifatun sammathā al-istihtāru waṭāʾifatun sammathā al-ishtiyāqu waʿāʾishatu raḍiya Allāhu ʿanhā sammat mā laḥiqa rasūla Allāhi ṣallā Allāhu ʿalayhi waʾālihi wasallama ʿinda nuzūli al-waḥyi al-buraḥāʾi wakullu dhalika li-ittisāʿi ʾasmāʾi al-sharʿi wa-ikhtilāfi al-wujūdi min naʿti al-qulūbi wa-iʿlam ʾanna hadhihi al-ʾaḥwāla fahiya liʾahlihā mustakhrajatun min ṭūli al-muʿāmalāti wa-al-munāzalāti bishāhidi al-tanqīlāti fī al-ʾaḥwāli faʾammā ʿulamāʾu

People differ in this and in the intensity of what they find. One group is intoxicated by what is disclosed to them from hidden things and unveiled from treasured mysteries. Their hearts remain halted by the flash of disclosure and held firm beneath the rulings of divine guardianship. Astonishment covers them and intoxication rises over them as they behold the Most High and what is unveiled of His reserved, blazing radiance and most beautiful lights. Another group is intoxicated by sudden inrushes from the Real with true realization and by what appears from His unqualified communications. He gathers them away from themselves toward Him, out of dispersion; inrushes of sole uniqueness encompass them. The sudden coming of His brilliant lights and radiant hands of favor covers them. Their secrets are wrapped in something that veils them from every object of remembrance, and every existent thing is effaced from them. A third group is intoxicated by what the Real sets up for contemplation: the subtlety and splendor of creation and the mastery of His workmanship. It spreads through their secrets and its beauty diffuses through their spirits. This continues until it brings them forth to the Mighty, the Ever-Forgiving, intoxicating them away from one state and submerging them in the vision of His signs and remembrances. In another group, the sweetness of life is suspended upon their spirits, and those spirits are clothed in the purity of a holy spirituality. Their spirits endure while remembrance intermingles with them. They are described neither by full awakening nor as seized by intoxication. A wise saying may then reach their hearing and meet three meanings within them. The first is the sweetness of a pleasing blessing: the throat has been clothed with melodious sounds, and the speech displays reviving clarity. The listener’s attentive hearing, the sweetness of its burning coal [the word is uncertain], and the continuing remembrance that has covered him amid the sweetness of divine blessing persist until longing engulfs him, joyous pride bewilders him, and agitation makes him tremble and quake. This is the limit of his state. The second is that a saying meets what wisdom has already declared concerning the soundness of his state and the reality of his station. The words become authoritative and the state bears witness, while past and future are covered in his present moment. Recollection of his condition continues to flow through what he understood from the Real, pressing him to reveal his states until intoxication engulfs him, love rises over him, he passes beyond bounds, and no description can restrain him. The third is that speech meets a person whose former times come back to memory: the hardship he bore with the Real and the offering of his life to the Mighty, the Ever-Forgiving. His state rises over him before he becomes conscious of the deposits carried by the words at the moment he hears them. Recollection stirs what lay settled within his state, draws hidden things forth, and agitates his quiet longings. Bewilderment overtakes his intellect and understanding becomes confused. What he finds intoxicates him; grief makes him ill. This is the measure of his intoxication and the cause of his state. For another group, inward sights are unveiled together with the effacement of ordinary concern. A person witnesses created things, the varieties of animals spread throughout the abode, the fresh beauty of their forms, the manifestation of divine artistry [the wording is uncertain], the lovely shape in which He has clothed them, and the ancient care bestowed upon them. Yet in His address He has declared, ‘A party shall be in the Garden, and a party in the Blaze.’ Astonishment at this vision and contemplation of its wisdom submerge him, leading to bewilderment; his condition is silent stillness caused by immense reflection, for God is described by both justice and power. Know that I have abbreviated these causes that bring about intoxication because I set them apart in a book where I gathered the differences in what they find and explained the varying strength of their drinks. I disliked repetition and lengthening the present discussion. Our companions have given this state different names, but despite the varied terms their true meanings return to a single general reality. One group calls it intoxication; another, bewildered distraction; another, rapt love; another, inward findings; another, overpowering states; another, absence; another, the force of remembrances; another, wandering in love; another, effacement and passing away; another, loss of consciousness; another, passionate absorption; and another, longing. ʿĀʾisha—may God be pleased with her—called what overtook God’s Messenger—may God bless him and his family and grant them peace—when revelation descended al-buraḥāʾ, the intense strain of fever. All these names arise from the breadth of sacred language and from differences in what hearts find. Know that, for their people, these states are drawn out of prolonged spiritual dealings and encounters, with changing states as their witness. As for the scholars—

§ 106 • SOURCE P 185

الْأَمْصَارِ وَالْفُقَهَاءِ بِالْآثَارِ الْمَوْصُوفِينَ بِالْكِتَابَةِ وَالدِّرَاسَةِ وَالنَّقْلِ وَالرِّوَايَةِ فَغَيْرُ دَاخِلِينَ فِي ذَلِكَ وَلَا عَارِفِينَ بِشَيْءٍ مِنْهُ وَلَا يُوصَفُونَ بِشَيْءٍ مِنْ ذَلِكَ إِلَّا مَنْ سَاعَدَهُ التَّوْفِيقُ وَحَادَاهُ أَيَادِي الْحَقِّ إِلَى الْمُنَازَلَةِ فَاسْتَعْمَلَ الرِّيَاضَةَ وَلَزِمَ الْمُجَاهَدَةَ وَعَمِلَ فِي بَذْلِ الْمُهْجَةِ وَذَلِكَ بِشَرَائِطَ مَرْسُومَةٍ فِي دَوَاوِينِ عُلَمَائِنَا مِنْ تَرْتِيبِ الْأَحْوَالِ مِنْ أَوْصَافِ الزَّاهِدِينَ وَالْخَائِفِينَ وَالشَّاهِدِينَ وَالصَّامِتِينَ الرَّائِضِينَ لِنُفُوسِهِمْ مِنْ الْمُجَاهِدِينَ وَالسَّائِسِينَ لِهُمُومِهِمْ مِنْ الْمُرَاقِبِينَ وَالْمُفْتَقِرِينَ بِالْفَقْرِ مِنْ الْهَائِمِينَ وَالتَّارِكِينَ لِلشَّهَوَاتِ مِنْ الْمُرِيدِينَ وَالْمُفَارِقِينَ لِأَوْطَانِهِمْ مِنْ الْمُتَوَكِّلِينَ وَالْقَائِمِينَ فِي بَلَائِهِ مِنْ الصَّابِرِينَ إِلَى إِحْكَامِهِ مِنْ الرَّاضِينَ وَالْبَاذِلِينَ مُهْجَتَهُمْ مِنْ الْمُحْيِّينَ وَالْبَاكِينَ فِي سَوَادِ اللَّيْلِ مِنْ الْخَائِفِينَ الْمُجَرَّدِينَ لِتَوْحِيدِهِ مِنَ الْعَارِفِينَ فَأَمَّا غَيْرُ هَؤُلَاءِ فَلَيْسَ لَهُمْ فِي السَّكْرَةِ مَقِيلٌ وَلَا لَهُمْ إِلَى الْإِفَاقَةِ سَبِيلٌ إِلَّا أَنَّ هَؤُلَاءِ الْعُلَمَاءَ الظَّاهِرِينَ فَلَهُمْ فِي الْحَقِّ مَنَازِلُ جَلِيلَةٌ وَدَرَجَاتٌ رَفِيعَةٌ لِأَنَّ السُّلُوكَ إِلَى الْحَقِّ كَثِيرٌ وَاتِّسَاعُ الذَّاهِبِينَ إِلَيْهِ طَوِيلٌ عَرِيضٌ بَسِيطٌ وَلِذَلِكَ اُحْتِيجَ إِلَى مُطَالَعَةِ عُلُومِنَا مَعَهُمْ إِلَى إِظْهَارِ الدَّلِيلِ وَكَشْفِ الْحَجَّاجِ مِنْ ظَاهِرِ الشَّرْعِ لِصِحَّةِ إيرَادِ مَقَالِنَا وَذَلِكَ مِمَّا أَوْجَبَ لَهُمْ. وَلِطَائِفَةٍ مِنْ مُنْتَحِلِي الْمَذْهَبِ عَلَى التَّقْلِيدِ وَالنَّاطِقِينَ مِنْ غَيْرِ تَحْقِيقٍ فَذَلِكَ لِبُعْدِ الدِّرَايَةِ وَقِلَّةِ الرِّعَايَةِ وَإِسْقَاطِ الْعِنَايَةِ مِنْهُمْ لِذَلِكَ وَإِلَّا فَالْفَاضِلِينَ مِنْ الْحُكَمَاءِ الْمُتَأَخِّرِينَ مِنْ الْمُتَكَلِّمِينَ مِثْلِ بِشْرِ بْنِ الْحَارِثِ وَسِرِّيٍّ السَّقَطِيِّ وَذِي النُّونِ الْمِصْرِيِّ وَحَارِثِ الْمُحَاسِبِيِّ وَالْجُنَيْدِ وَرُوَيْمٍ وَالْخَرَّازِ وَسَمْنُونَ وَالنُّورِيِّ وَالْجُرَيْرِيِّ وَابْنِ عَطَاءٍ مِنْ الْعَارِفِينَ مِنْ الْعِرَاقَيْنِ وَشَفِيقٌ وَحَاتِمٌ وَأَبُو تُرَابٍ وَمَنْ مَضَى مِنْهُمْ كَانَتْ أَوْصَافُهُمْ مَعْرُوفَةً وَمَضَتْ أَحْكَامُهُمْ وَعُلُومُهُمْ فِي إطْلَاقِ الْحِكْمَةِ وَرَمَى الْإِشَارَةَ وَإِظْهَارِ النُّكْتَةِ وَتَرَكُوا مَنْ لَمْ يَكُنْ مِنْهُمْ فِي خَوْضِهِمْ يَلْعَبُونَ.

Al-ʾamṣāri wa-al-fuqahāʾi bi-al-ʾāthāri al-mawṣūfīna bi-al-kitābati wa-al-dirāsati wa-al-naqli wa-al-riwāyati faghayru dākhilīna fī dhalika walā ʿārifīna bishayʾin minhu walā yūṣafūna bishayʾin min dhalika ʾillā man sāʿadahu al-tawfīqu waḥādāhu ʾayādī al-ḥaqqi ʾilā al-munāzalati fa-istaʿmala al-riyāḍata walazima al-mujāhadata waʿamila fī badhli al-muhjati wadhalika bisharāʾiṭa marsūmatin fī dawāwīni ʿulamāʾinā min tartībi al-ʾaḥwāli min ʾawṣāfi al-zāhidīna wa-al-khāʾifīna wa-al-shāhidīna wa-al-ṣāmitīna al-rāʾiḍīna linufūsihim min al-mujāhidīna wa-al-sāʾisīna lihumūmihim min al-murāqibīna wa-al-muftaqirīna bi-al-faqri min al-hāʾimīna wa-al-tārikīna li-l-shahawāti min al-murīdīna wa-al-mufāriqīna liʾawṭānihim min al-mutawakkilīna wa-al-qāʾimīna fī balāʾihi min al-ṣābirīna ʾilā ʾiḥkāmihi min al-rāḍīna wa-al-bādhilīna muhjatahum min al-muḥyyīna wa-al-bākīna fī sawādi al-layli min al-khāʾifīna al-mujarradīna litawḥīdihi mina al-ʿārifīna faʾammā ghayru haʾulāʾi falaysa lahum fī al-sakrati maqīlun walā lahum ʾilā al-ʾifāqati sabīlun ʾillā ʾanna haʾulāʾi al-ʿulamāʾa al-ẓāhirīna falahum fī al-ḥaqqi manāzilu jalīlatun wadarajātun rafīʿatun liʾanna al-sulūka ʾilā al-ḥaqqi kathīrun wa-ittisāʿu al-dhāhibīna ʾilayhi ṭawīlun ʿarīḍun basīṭun walidhalika ʾuḥtīja ʾilā muṭālaʿati ʿulūminā maʿahum ʾilā ʾiẓhāri al-dalīli wakashfi al-ḥajjāji min ẓāhiri al-sharʿi liṣiḥḥati ʾyrādi maqālinā wadhalika mimmā ʾawjaba lahum. waliṭāʾifatin min muntaḥilī al-madhhabi ʿalā al-taqlīdi wa-al-nāṭiqīna min ghayri taḥqīqin fadhalika libuʿdi al-dirāyati waqillati al-riʿāyati waʾisqāṭi al-ʿināyati minhum lidhalika waʾillā fa-al-fāḍilīna min al-ḥukamāʾi al-mutaʾakhkhirīna min al-mutakallimīna mithli bishri bni al-ḥārithi wasirriyyin al-saqaṭiyyi wadhī al-nūni al-miṣriyyi waḥārithi al-muḥāsibiyyi wa-al-Junaydi waruwaymin wa-al-kharrāzi wasamnūna wa-al-nūriyyi wa-al-jurayriyyi wa-ibni ʿaṭāʾin min al-ʿārifīna min al-ʿirāqayni washafīqun waḥātimun waʾabū turābin waman maḍā minhum kānat ʾawṣāfuhum maʿrūfatan wamaḍat ʾaḥkāmuhum waʿulūmuhum fī ʾṭlāqi al-ḥikmati waramā al-ʾishārata waʾiẓhāri al-nuktati watarakū man lam yakun minhum fī khawḍihim yalʿabūna.

—of the great cities and the jurists who specialize in transmitted reports, and who are known for writing, study, transmission, and narration, they do not enter into this and know nothing of it—unless divine enablement assists one of them and the hands of the Real lead him into direct encounter. Such a person practices discipline, persists in struggle, and labors in offering his life, according to the conditions recorded in the registers of our learned masters. These conditions order the stations: renunciants; the fearful; witnesses; the silent; those who discipline their souls among the strivers; those who govern their concerns among the watchful; those who acknowledge their utter need through poverty among the love-bewildered; those who leave appetites among the seekers; those who forsake their homelands among those who trust; those who stand amid His trial among the patient; those who submit to His judgment among the content; those who offer their lives among the truly living; those who weep in the blackness of night among the fearful; and those who strip themselves for His unity among the knowers. Apart from these, people have no resting place in intoxication and no road to awakening. Yet the outward scholars possess noble stations and lofty degrees with the Real, for the routes toward Him are many, and the breadth available to travelers is long, wide, and spacious. We therefore need to compare our sciences with theirs, present evidence, and disclose proofs from the outward sacred law to establish the soundness of what we say. This is part of the right that is due to them. A group of those who claim this path merely imitate and speak without realization, because of their remoteness from inward knowledge, meager observance, and lack of care. Not so the eminent later sages who spoke from realization: Bishr ibn al-Ḥārith, Sarī al-Saqaṭī, Dhū al-Nūn al-Miṣrī, al-Ḥārith al-Muḥāsibī, al-Junayd, Ruwaym, al-Kharrāz, Samnūn, al-Nūrī, al-Jurayrī, Ibn ʿAṭāʾ, and other knowers from Iraq; also Shaqīq, Ḥātim, Abū Turāb, and those of them who have passed. Their qualities were known, and their principles and teachings were transmitted in the release of wisdom, the casting of allusion, and the disclosure of subtle insights. They left those unlike them to play in their own idle immersion.

§ 107 • SOURCE P 186

وَاعْلَمْ أَنَّى قَدْ أَقْلَلْت الْحَكَايَا فِي هَذِهِ الْمَسْأَلَةِ لِأَنِّي قَدْ اخْتَصَرْت مِنْ الْإِكْثَارِ وَالْحِكَايَاتِ فَإِنَّ عَامَّتَهَا تُرَادُ لِلِاسْتِشْهَادِ فَيَطْلُبُ ظَوَاهِرَ الْحِكَايَةِ لِتَسْتَقِرَّ فِي أَوْهَامِ مَنْ تُخَاطِبُ صِحَّةَ ذَلِكَ لِيُسْتَدَلَّ بِشَاهِدٍ مَا يَرَى إِلَى غَائِبِ مَا خُوطِبَ بِهِ مِنْ نُعُوتِ الْقَوْمِ الْمُشَارِ إِلَيْهِمْ بِهَذِهِ الْأَوْصَافِ لِأَنَّ ذَلِكَ إخْبَارٌ عَنْ مَوَاجِيدِ الْقَوْمِ، عَامَلُوا اللَّهَ بِالصِّدْقِ وَالْوَفَاءِ أَيَّامَ حُبْوَتِهِمْ فَأَتْحَفَهُمْ فِي الدُّنْيَا بَعْضَ أَفْضَالِهِ لِيَكْشِفَ لَهُمْ مَا بَادَاهُمْ مِنْ حُسْنِ الْمُعَامَلَةِ وَأَنَّهُ شَكَرَ سَعْيَهُمْ وَلَمْ يُخَلِّهِمْ أَيَّامَ حَبْوَتِهِمْ مِنْ ذَلِكَ مَا رَوَى عَنِ ابْنِ الزُّبَيْرِ (وَمِثْلُ) أَبَى الْعَالِيَةِ إِنَّهُ وَقَعَ فِي أُصْبُعٍ كَافِيَةٍ لِأَهْلِ الدِّرَايَةِ مُفَصَّلًا وَإِنَّمَا طَالَعَتْ عَلَى الِاخْتِصَارِ دُونَ الْإِكْثَارِ وَأَسْقَطَتِ التَّرْتِيبَ وَالتَّنْزِيلَ فِي الْمُنَازَلَةِ عِنْدَ بُرُوزِ الْأَحْوَالِ وَتَغْطِيَةِ كُلِّ نِسْبَةٍ تَحْتَ كُلِّ صِفَةٍ وَذَلِكَ إِنَّمَا عُلِّقَتْ بِاسْتِذْكَارِ الْعُقَلَاءِ مِنَ الرَّبَّانِيِّينَ

Wa-iʿlam ʾannā qad ʾaqlalt al-ḥakāyā fī hadhihi al-masʾalati liʾannī qad ikhtaṣart min al-ʾikthāri wa-al-ḥikāyāti faʾinna ʿāmmatahā turādu li-l-istishhādi fayaṭlubu ẓawāhira al-ḥikāyati litastaqirra fī ʾawhāmi man tukhāṭibu ṣiḥḥata dhalika liyustadalla bishāhidin mā yarā ʾilā ghāʾibi mā khūṭiba bihi min nuʿūti al-qawmi al-mushāri ʾilayhim bihadhihi al-ʾawṣāfi liʾanna dhalika ʾkhbārun ʿan mawājīdi al-qawmi, ʿāmalū Allāha bi-al-ṣidqi wa-al-wafāʾi ʾayyāma ḥubwatihim faʾatḥafahum fī al-dunyā baʿḍa ʾafḍālihi liyakshifa lahum mā bādāhum min ḥusni al-muʿāmalati waʾannahu shakara saʿyahum walam yukhallihim ʾayyāma ḥabwatihim min dhalika mā rawā ʿani ibni al-zubayri (wamithlu) ʾabā al-ʿāliyati ʾinnahu waqaʿa fī ʾuṣbuʿin kāfiyatin liʾahli al-dirāyati mufaṣṣalan waʾinnamā ṭālaʿat ʿalā al-ikhtiṣāri dūna al-ʾikthāri waʾasqaṭati al-tartība wa-al-tanzīla fī al-munāzalati ʿinda burūzi al-ʾaḥwāli wataghṭiyati kulli nisbatin taḥta kulli ṣifatin wadhalika ʾinnamā ʿulliqat bi-istidhkāri al-ʿuqalāʾi mina al-rabbāniyyīna

Know that I have included few reports in this question, deliberately reducing the abundance of stories. Most stories are used as supporting testimony: their outward narratives are sought so that the soundness of the matter may settle in the imagination of the person addressed, and the witnessed report may point toward the unseen description of the people indicated by these qualities. Such reports tell of what these people found. They dealt with God in truthfulness and fidelity during the days of His favor; He therefore honored them in this world with some of His bounty, showing them the beauty with which He met their conduct, that He had accepted their effort and did not leave them without favor during those days. There are, for instance, reports from Ibn al-Zubayr and Abū al-ʿĀliya. [Several words are corrupt.] For people of insight, a single example is enough in detail. I have surveyed the matter briefly, without multiplying reports, and have omitted the ordered sequence of encounters when states emerge and every relation is covered beneath its corresponding attribute. This has been recorded only as a reminder for intelligent people among the teachers devoted to God.

فَصْلٌ مِنْهُ اعْلَمْ أَنَّ أَوْصَافَ أَهْلِ السَّكْرَةِ

Faṣlun minhu iʿlam ʾanna ʾawṣāfa ʾahli al-sakrati

Chapter: Know That the Qualities of the People of Intoxication—

§ 109

مِنْ الْمَحْفُوظِينَ مِمَّنْ قَدْ غَلَبَتْ عَلَيْهِمْ رُؤْيَةُ الْحَقِّ وَأَخْرَجَهُمْ إِلَى الْخِلَافِ عَنْ غَيْرِ الْمَقَاصِدِ وَانْبَسَطُوا فِي رُكُوبِ الْأَحْوَالِ الْمَانِعَةِ فِي الْعِلْمِ بِمَا لَا يَلِيقُ بِأَوْصَافِهِمْ فَإِنَّ أَهْلَ الْحَقِّ فِي ذَلِكَ مُحَوِّلِينَ لِعَدَمِ الْمَقَاصِدِ لِلْخِلَافِ وَصِحَّةِ التَّوَجُّهِ فِي التَّوَجُّهِ إِلَيْهِ وَإِنَّهُمْ لَمْ يُخْرِجْهُمْ عَنْ حُدُودِ الْمَرْسُومِ إِلَّا الْوِفَاقُ فِيمَا عَلَاهُمْ فِي حُسْنِ الظَّنِّ وَقُوَّةِ الْآمَالِ فِيمَا أَبْسَطَهُمْ وَاسْتَوْلَى عَلَيْهِمْ الْحُكْمُ فَاسْتَنْطَقَهُمْ وَمَا تَجَلَّى لَهُمْ مِنْهُ فَاسْتَعْطَفَهُمْ فَكَانَتْ بِوُجُودِ مَا لَهُ جَلَّ ثَنَاؤُهُ:

Min al-maḥfūẓīna mimman qad ghalabat ʿalayhim ruʾyatu al-ḥaqqi waʾakhrajahum ʾilā al-khilāfi ʿan ghayri al-maqāṣidi wa-inbasaṭū fī rukūbi al-ʾaḥwāli al-māniʿati fī al-ʿilmi bimā lā yalīqu biʾawṣāfihim faʾinna ʾahla al-ḥaqqi fī dhalika muḥawwilīna liʿadami al-maqāṣidi li-l-khilāfi waṣiḥḥati al-tawajjuhi fī al-tawajjuhi ʾilayhi waʾinnahum lam yukhrijhum ʿan ḥudūdi al-marsūmi ʾillā al-wifāqu fīmā ʿalāhum fī ḥusni al-ẓanni waquwwati al-ʾāmāli fīmā ʾabsaṭahum wa-istawlā ʿalayhim al-ḥukmu fa-istanṭaqahum wamā tajallā lahum minhu fa-istaʿṭafahum fakānat biwujūdi mā lahu jalla thanāʾuhu:

—among those preserved by God are found in people over whom the vision of the Real has prevailed and whom it has brought outwardly into nonconformity without their intending it. They move freely through overpowering states that prevent ordinary knowledge from judging what appears unfitting to their qualities. The people of the Real are excused here because they did not intend opposition and because their orientation toward Him was sound. Nothing carried them beyond the prescribed bounds except inward conformity to what rose over them: beautiful trust and powerful hope in what gave them freedom. The ruling state mastered them and made them speak; what was disclosed drew forth their tenderness. This occurred through finding what belongs to Him—sublime is His praise:

§ 110

وَلَقَدْ عَهِدْنا إِلى آدَمَ مِنْ قَبْلُ فَنَسِيَ وَلَمْ نَجِدْ لَهُ عَزْماً

Walaqad ʿahidnā ʾilā ʾādama min qablu fanasiya walam najid lahu ʿazmʾ

We had already made a covenant with Adam, but he forgot; We found no resolve in him.

§ 111

[طه: 115] يَعْنِي عَلَى الْخِلَافِ فَحَمَلَهُ رُؤْيَةُ الْخُلُودِ فِي جِوَارِهِ وَتَقَوَّى عَلَيْهِ بِآثَارِ أَطْمَاعِهِ فَغَشِيَهُ مِنْ رُؤْيَةِ حُبِّهِ وَالْكَيْنُونَةِ مَعَهُ فِي دَارِهِ فَصَادَفَ الْخِلَافَ بِقَوْلِهِ:

[ṭh: 115] yaʿnī ʿalā al-khilāfi faḥamalahu ruʾyatu al-khulūdi fī jiwārihi wataqawwā ʿalayhi biʾāthāri ʾaṭmāʿihi faghashiyahu min ruʾyati ḥubbihi wa-al-kaynūnati maʿahu fī dārihi faṣādafa al-khilāfa biqawlihi:

[Qurʾan 20:115]—that is, no resolve to oppose. The vision of everlasting life in God’s nearness carried him, and the traces of his longing grew strong. His love and desire to be with Him in His abode covered him, and he encountered apparent disobedience in the words:

§ 112

مَا نَهاكُما رَبُّكُما عَنْ هَذِهِ الشَّجَرَةِ إِلَّا أَنْ تَكُونا مَلَكَيْنِ أَوْ تَكُونا مِنَ الْخالِدِينَ (20) وَقاسَمَهُما إِنِّي لَكُما لَمِنَ النَّاصِحِينَ

Mā nahākumā rabbukumā ʿan hadhihi al-shajarati ʾillā ʾan takūnā malakayni ʾaw takūnā mina al-khālidīna (20) waqāsamahumā ʾinnī lakumā lamina al-nāṣiḥīna

‘Your Lord forbade you this tree only lest you become angels or become immortal.’ And he swore to them, ‘I am truly a sincere counselor to you.’

§ 113

[الْأَعْرَافِ: 21، 20] فَقَالَ عَلَيْهِ السَّلَامُ: مَا عَلِمْتُ أَنَّ أَحَدًا يَحْلِفُ بِكَ كَاذِبًا، فَهَجَمَ عَلَيْهِ رُؤْيَةُ الْخُلُودِ الْوُقُوفِ فِي الْخِلَافِ طَمَعًا فِي الْوِفَاقِ مَعَ التَّلَاقٍّ عَنْ غَيْرِ قَصْدٍ وَذَلِكَ مَوْجُودٌ فِي شَرَائِعِنَا وَمَرْسُومٌ فِي مِلَّتِنَا مِنْ ذَلِكَ أَنَّ أَبَا طَيْبَةَ حَجَمَ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ فَشَرِبَ دَمَهُ، فَقَالَ لَهُ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: " مَا حَمَلَكَ عَلَى ذَلِكَ؟ " فَقَالَ: مَحَبَّتُكَ. فَقَالَ: " أَمَا إِنَّكَ قَدْ احْتَظَرْت بِحِظَارٍ عَنْ النَّارِ " فَكَانَ شَرَبَةً مَحْظُورًا فِي الْعِلْمِ مَمْنُوعًا فِي الشَّرْعِ فَلَمَّا اسْتَنْطَقَهُ خَبَرٌ عَنْ وَجْدِّهِ وَمَا غَشِيَهُ مِنْ مَحَبَّةِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ فَأَجَازَ قَصْدَهُ وَأَسْقَطَ مَا ثَمَّ فَعَلَهُ وَمَا كَانَ مِنْ فِعْلِ أَبِي بَكْرٍ الصِّدِّيقِ رَضِيَ اللَّهُ عَنْهُ لَمَّا تَقَدَّمَ يُصَلِّي بِالنَّاسِ فَخَرَجَ فَأَتَى النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ فَمَشَى أَبُو بَكْرٍ الْقَهْقَرِيُّ فَلَمَّا أَشَارَ إِلَيْهِ أَيْ مَكَانَكَ لَمْ يَقِفْ وَخَالَفَ فَلَمَّا صَلَّى قَالَ لَهُ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ مَا مَنَعَكَ أَنْ تَقُومَ مَقَامَكَ لِمَا

[Al-ʾaʿrāfi: 21, 20] faqāla ʿalayhi al-salāmu: mā ʿalimtu ʾanna ʾaḥadan yaḥlifu bika kādhiban, fahajama ʿalayhi ruʾyatu al-khulūdi al-wuqūfi fī al-khilāfi ṭamaʿan fī al-wifāqi maʿa al-talāqqin ʿan ghayri qaṣdin wadhalika mawjūdun fī sharāʾiʿinā wamarsūmun fī millatinā min dhalika ʾanna ʾabā ṭaybata ḥajama al-nabiyya ṣallā Allāhu ʿalayhi waʾālihi wasallama fashariba damahu, faqāla lahu rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama: " mā ḥamalaka ʿalā dhalika? " faqāla: maḥabbatuka. faqāla: " ʾamā ʾinnaka qad iḥtaẓart biḥiẓārin ʿan al-nāri " fakāna sharabatan maḥẓūran fī al-ʿilmi mamnūʿan fī al-sharʿi falammā istanṭaqahu khabarun ʿan wajddihi wamā ghashiyahu min maḥabbati rasūli Allāhi ṣallā Allāhu ʿalayhi waʾālihi wasallama faʾajāza qaṣdahu waʾasqaṭa mā thamma faʿalahu wamā kāna min fiʿli ʾabī bakrin al-ṣiddīqi raḍiya Allāhu ʿanhu lammā taqaddama yuṣallī bi-al-nāsi fakharaja faʾatā al-nabiyya ṣallā Allāhu ʿalayhi waʾālihi wasallama famashā ʾabū bakrin al-qahqariyyu falammā ʾashāra ʾilayhi ʾay makānaka lam yaqif wakhālafa falammā ṣallā qāla lahu al-nabiyyu ṣallā Allāhu ʿalayhi waʾālihi wasallama mā manaʿaka ʾan taqūma maqāmaka limā

[Qurʾan 7:20–21]. Adam, peace be upon him, said, ‘I did not know that anyone would swear by You falsely.’ The vision of immortality drove him to stand in outward opposition because he longed for conformity and meeting, without intending disobedience. Similar things are found in our sacred law and recorded in our religious tradition. Abū Ṭayba cupped the Prophet—may God bless him and his family and grant them peace—and drank his blood. God’s Messenger asked him, ‘What made you do that?’ He replied, ‘Love for you.’ The Prophet said, ‘You have enclosed yourself within a barrier against the Fire.’ Drinking it was forbidden by knowledge and prohibited by sacred law; but when he was made to speak, his answer disclosed what he found and the love of God’s Messenger that had covered him. The Prophet accepted his intention and set aside the outward character of the deed. So too when Abū Bakr al-Ṣiddīq—may God be pleased with him—went forward to lead the people in prayer. When the Prophet—may God bless him and his family and grant them peace—came out, Abū Bakr walked backward. The Prophet signaled for him to remain where he was, but he did not remain and thus outwardly disobeyed. When the prayer was complete, the Prophet asked, ‘What prevented you from remaining in your place when—’

§ 114 • SOURCE P 187

أَشَرْتُ إِلَيْكَ فَقَالَ لَهُ: مَا كَانَ لِابْنِ أَبِي قُحَافَةَ أَنْ يَتَقَدَّمَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ فَلَمَّا اسْتَنْطَقَهُ عَنْ فِعْلِهِ خَبَرٌ عَنْ وُجُودِ التَّعْظِيمِ وَالْإِجْلَالِ لِرَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ عَنْ خِلَافِهِ وَكَانَ ذَلِكَ أَتَمَّ فِي الْحَالَةِ وَأَعْلَى لِجَوَازِهِ لَهُ عَلَيْهِ السَّلَامُ وَمِنْ ذَلِكَ مَا رُوِيَ عَنْهُ عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ أَنَّ رَجُلًا كَانَ قَالَ لِبَنِيهِ: إِذَا مِتَّ فَاحْرِقُونِي ثُمَّ اسْحَقُونِي ثُمَّ ذَرُونِي فَوَ اللَّهِ لَئِنْ قَدَرَ اللَّهُ عَلَيَّ لِيُعَذِّبَنِي قَالَ: فَفَعَلُوا ذَلِكَ قَالَ فَمَا كَانَ أَنْ جَمَعَهُ اللَّهُ تَعَالَى فَقَالَ عَبْدِي مَا حَمَلَكَ عَلَى ذَلِكَ فَقَالَ يَا رَبِّ خَشْيَتُكَ، فَغَفَرَ اللَّهُ لَهُ عَزَّ وَجَلَّ لَهُ وَذَلِكَ لِعِلْمِهِ سُبْحَانَهُ بِصِحَّةِ خَوْفِهِ عَظِيمَ مَا عَلِمَ مِنْ سَطْوَتِهِ وَأَلِيمِ عَذَابِهِ فَكَانَ ذَلِكَ مِنْهُ صِدْقَ الْإِيقَانِ وَتَحْقِيقٌ لِلْإِيمَانِ وَكَانَ قَوْلُهُ فَوْ اللَّهِ لَئِنْ قَدَرَ عَلَى ظَاهِرِهِ كُفْرٌ وَخِلَافٌ فَتَجَافَى الْحَقُّ سُبْحَانَهُ تَعَالَى عَنْهُ لِصِدْقِ اعْتِرَافِهِ وَسُرْعَةِ انْقِيَادِهِ وَكَانَ الْغَالِبُ فِيمَا يَغْشَاهُ فِيهِ مَعْرِفَتُهُ بِعَظِيمِ عُقُوبَاتِهِ قَبْلَهُ الْحَقَّ عَلَى مَا كَانَ مِنْ خِلَافِهِ لِصِدْقِ حَالِهِ وَغَلَبَةِ وُجُودِهِ وَكَذَلِكَ رَوَاهُ عَبْدُ اللَّهِ بْنُ دِينَارٍ عَنْ ابْنِ عُمَرَ قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ: لَمَّا عَرِجَ بِي إِلَى السَّمَاءِ سَمِعْت تَذَمُّرًا عَلَى اللَّهِ تَعَالَى فَقُلْتُ: " مَنْ هَذَا يَا جِبْرِيلُ " فَقَالَ: مُوسَى عَلَيْهِ السَّلَامُ يَتَذَمَّرُ عَلَى اللَّهِ عَزَّ وَجَلَّ، فَقُلْتُ: لِمَ ذَاكَ؟ قَالَ: عُرِفَ ذَلِكَ مِنْهُ فَاحْتَمَلَهُ، أَلَا تَرَى أَنَّ التَّذَمُّرَ عَلَى مَوْضُوعِ مَا رُسِمَ لَنَا دَاخِلٌ فِي بَابِ التَّضَجُّرِ وَالتَّبَرُّمِ وَتَرْكِ الرِّضَا بِالسَّخْطِ فَأَجَازَ لَهُ الْحَقَّ سُبْحَانَهُ وَتَعَالَى ذَلِكَ عَنْ غَيْرِ وَصْفِ الْخِلَافِ بَلْ ذَلِكَ بِصِحَّةِ الْبَسْطِ فِي الْوِفَاقِ فَاحْتَمَلَهُ عَنْ شَيْءٍ لَهُ أَنْ يُطَالِبَهُ وَإِنْ شَاهَدَ حَالَهُ مُتَدَرِّجَةً تَحْتَ آثَارِ قَوْلَيْهِ وَاصْطِنَاعِهِ لِأَنَّهُمْ الْمَعْرُوفُونَ بِالْحِفَّاظِ وَالْوَفَاءِ وَالصِّدْقِ وَالْوِفَاقُ فَبِهَا (فَنَضَّتْ) صِفَاتُهُمْ، وَعَنْهَا وَرَدَ فَغَلَبَتْنِي عَيْنِي وَكُنْت بَيْنَ النَّائِمِ وَالْيَقْظَانِ رَأَيْت كَأَنَّ مَلَكًا نَزَلَ مِنْ السَّمَاءِ فَجَاءَنِي فَنَفَثَ فِي رَوْعِي ثُمَّ حَرَّفَنِي: قُمْ وَأَنَا أَبْكِي. وَعَنْ الْحُسَيْنِ الْمَالِكِيِّ سَمِعْت الْجُنَيْدَ رَحِمَهُ اللَّهُ يَقُولُ: كُنْت فِي حَدَاثَتِي وَابْتِدَاءِ أَمْرِي أَطْلُبُ رَجُلًا أَتَأَدَّبُ بِهِ فَكُنْت يَوْمًا فِي نِسَاءِ بَنَى نَهْرِ عِيسَى فَإِذَا أَنَا بِرَجُلٍ يُصَلِّي فَغَلَبَتْنِي هَيْبَتُهُ فَصَلَّيْت بِجَانِبِهِ فَقَامَ وَمَرَّ فَتَبِعْتهمْ، فَقَالَ: مَا تُرِيدُ؟ قُلْت: كَلِمَةٌ أَنْتَفِعُ بِهَا. فَقَالَ: أَوْ تَفْعَل؟ قُلْت: نَعَمْ. قَالَ لِي: الْخَلْقُ كُلُّهُمْ يُرِيدُونَ اللَّهَ عَزَّ وَجَلَّ فَاجْتَهِدْ أَنْ يُرِيدَكَ اللَّهُ، فَهَذَا كَانَ بَدْءَ إِرَادَتِي

ʾashartu ʾilayka faqāla lahu: mā kāna li-ibni ʾabī quḥāfata ʾan yataqaddama rasūlu Allāhi ṣallā Allāhu ʿalayhi waʾālihi wasallama falammā istanṭaqahu ʿan fiʿlihi khabarun ʿan wujūdi al-taʿẓīmi wa-al-ʾijlāli lirasūli Allāhi ṣallā Allāhu ʿalayhi waʾālihi wasallama ʿan khilāfihi wakāna dhalika ʾatamma fī al-ḥālati waʾaʿlā lijawāzihi lahu ʿalayhi al-salāmu wamin dhalika mā ruwiya ʿanhu ʿalayhi al-ṣalātu wa-al-salāmu ʾanna rajulan kāna qāla libanīhi: ʾidhā mitta fa-iḥriqūnī thumma isḥaqūnī thumma dharūnī fawa Allāhi laʾin qadara Allāhu ʿalayya liyuʿadhdhibanī qāla: fafaʿalū dhalika qāla famā kāna ʾan jamaʿahu Allāhu taʿālā faqāla ʿabdī mā ḥamalaka ʿalā dhalika faqāla yā rabbi khashyatuka, faghafara Allāhu lahu ʿazza wajalla lahu wadhalika liʿilmihi subḥānahu biṣiḥḥati khawfihi ʿaẓīma mā ʿalima min saṭwatihi waʾalīmi ʿadhābihi fakāna dhalika minhu ṣidqa al-ʾīqāni wataḥqīqun li-l-ʾīmāni wakāna qawluhu faw Allāhi laʾin qadara ʿalā ẓāhirihi kufrun wakhilāfun fatajāfā al-ḥaqqu subḥānahu taʿālā ʿanhu liṣidqi iʿtirāfihi wasurʿati inqiyādihi wakāna al-ghālibu fīmā yaghshāhu fīhi maʿrifatuhu biʿaẓīmi ʿuqūbātihi qablahu al-ḥaqqa ʿalā mā kāna min khilāfihi liṣidqi ḥālihi waghalabati wujūdihi wakadhalika rawāhu ʿabdu Allāhi bnu dīnārin ʿan ibni ʿumara qāla: qāla rasūlu Allāhi ṣallā Allāhu ʿalayhi waʾālihi wasallama: lammā ʿarija bī ʾilā al-samāʾi samiʿt tadhammuran ʿalā Allāhi taʿālā faqultu: " man hadhā yā Jibrīlu " faqāla: Mūsā ʿalayhi al-salāmu yatadhammaru ʿalā Allāhi ʿazza wajalla, faqultu: lima dhāka? qāla: ʿurifa dhalika minhu fa-iḥtamalahu, ʾalā tarā ʾanna al-tadhammura ʿalā mawḍūʿi mā rusima lanā dākhilun fī bābi al-taḍajjuri wa-al-tabarrumi watarki al-riḍā bi-al-sakhṭi faʾajāza lahu al-ḥaqqa subḥānahu wataʿālā dhalika ʿan ghayri waṣfi al-khilāfi bal dhalika biṣiḥḥati al-basṭi fī al-wifāqi fa-iḥtamalahu ʿan shayʾin lahu ʾan yuṭālibahu waʾin shāhada ḥālahu mutadarrijatan taḥta ʾāthāri qawlayhi wa-iṣṭināʿihi liʾannahum al-maʿrūfūna bi-al-ḥiffāẓi wa-al-wafāʾi wa-al-ṣidqi wa-al-wifāqu fabihā (fanaḍḍat) ṣifātuhum, waʿanhā warada faghalabatnī ʿaynī wakunt bayna al-nāʾimi wa-al-yaqẓāni raʾayt kaʾanna malakan nazala min al-samāʾi fajāʾanī fanafatha fī rawʿī thumma ḥarrafanī: qum waʾanā ʾabkī. waʿan al-ḥusayni al-mālikiyyi samiʿt al-Junayda raḥimahu Allāhu yaqūlu: kunt fī ḥadāthatī wa-ibtidāʾi ʾamrī ʾaṭlubu rajulan ʾataʾaddabu bihi fakunt yawman fī nisāʾi banā nahri ʿīsā faʾidhā ʾanā birajulin yuṣallī faghalabatnī haybatuhu faṣallayt bijānibihi faqāma wamarra fatabiʿthm, faqāla: mā turīdu? qult: kalimatun ʾantafiʿu bihā. faqāla: ʾaw tafʿal? qult: naʿam. qāla lī: al-khalqu kulluhum yurīdūna Allāha ʿazza wajalla fa-ijtahid ʾan yurīdaka Allāhu, fahadhā kāna badʾa ʾirādatī

‘—I signaled to you?’ Abū Bakr replied, ‘It was not for the son of Abū Quḥāfa to stand ahead of God’s Messenger—may God bless him and his family and grant them peace.’ When questioned, his action disclosed the reverence and veneration for God’s Messenger that had produced his outward nonconformity. This was more complete in spiritual state and higher because the Prophet, peace be upon him, accepted it. Another report tells that a man said to his sons, ‘When I die, burn me, grind me to dust, and scatter me. By God, if God gains power over me, He will punish me.’ They did so. When God Most High gathered him, He asked, ‘My servant, what made you do that?’ He replied, ‘My Lord, fear of You.’ God, mighty and majestic, forgave him, because He knew the truth of his fear and the immensity of what the man understood of His force and painful punishment. This was sincere certainty and realized faith, although the outward sense of ‘if God gains power over me’ is unbelief and opposition. The Real—glorified and exalted—overlooked it because of the man’s truthful confession and swift submission. Knowledge of the immensity of God’s punishments had overwhelmed him; the Real accepted him despite his outward opposition because his state was sincere and what he found was overpowering. ʿAbd Allāh ibn Dīnār similarly related from Ibn ʿUmar that God’s Messenger—may God bless him and his family and grant them peace—said, ‘When I was taken up to heaven, I heard someone complaining to God Most High. I asked, “Who is this, Gabriel?” He said, “Moses, peace be upon him, complaining to God, mighty and majestic.” I asked, “Why?” He replied, “This is known of him, and God bears it from him.”’ Consider: according to the rules set for us, complaint belongs to annoyance, weariness, and the abandonment of contentment for displeasure. Yet the Real—glorified and exalted—allowed this for Moses without describing it as opposition. It arose instead from the sound freedom of intimacy within conformity, and He bore from him something for which He might otherwise have called him to account, seeing his state proceed beneath the traces of divine care and fashioning. Such people are known for preservation, fidelity, truthfulness, and conformity; through these their attributes are purified. [A transition is missing in the exemplar.] My eye overcame me and, between sleeping and waking, I saw what seemed to be an angel descending from heaven. He came to me, breathed into my heart, then stirred me, saying, ‘Rise,’ while I wept. From al-Ḥusayn al-Mālikī: I heard al-Junayd—may God have mercy on him—say, ‘In my youth, at the beginning of my affair, I sought a man from whom I could learn proper conduct. One day I was among the reed beds of Nahr ʿĪsā when I saw a man praying. Awe of him overcame me, so I prayed beside him. He rose and departed, and I followed. He asked, “What do you want?” I said, “A word from which I may benefit.” He asked, “Will you act upon it?” I said, “Yes.” He told me, “All created beings desire God, mighty and majestic; strive, then, for God to desire you.” That was the beginning of my aspiration.’

رِسَالَةُ أَبِي الْقَاسِمِ الْجُنَيْدِ إِلَى يُوسُفَ بْنِ يَحْيَى

Risālatu ʾabī al-qāsimi al-Junaydi ʾilā yūsufa bni Yaḥyā

The Epistle of Abū al-Qāsim al-Junayd to Yūsuf ibn Yaḥyā

§ 116 • SOURCE P 189, 191

رِسَالَةِ أَبِي الْقَاسِمِ الْجُنَيْدِ إِلَى يُوسُفَ بْنِ يَحْيَى رَحْمَةُ اللَّهِ عَلَيْهِمَا بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ

Risālati ʾabī al-qāsimi al-Junaydi ʾilā yūsufa bni Yaḥyā raḥmatu Allāhi ʿalayhimā bismi Allāhi al-raḥmāni al-raḥīmi

The epistle of Abū al-Qāsim al-Junayd to Yūsuf ibn Yaḥyā—may God have mercy on them both. In the name of God, the All-Merciful, the Compassionate.

§ 117

أَحَاطَكَ اللَّهُ بِحِيَاطَتِهِ الَّتِي يَحُوطُ بِهَا الْمُخْلِصِينَ مِنْ أَحِبَّائِهِ، وَثَبَّتْنَا وَإِيَّاكَ عَلَى سَبِيلِ مَرْضَاتِهِ، وَأَولَجَ بِكَ قِبَابَ أُنْسِهِ وَأَرْتَعَكَ فِي رِيَاضِ فُنُونِ كَرَامَتِهِ وَكَلَأَكَ فِي الْأَحْوَالِ كُلِّهَا كَلَاءَةُ الْجَنِينِ فِي بَطْنِ أُمِّهِ وَالطِّفْلِ فِي مَهْدِهِ، وَأَدَامَ اللَّهُ لَكَ الْحَيَاةَ الْمُسْتَخْلَصَةَ مِنْ قَيُّومِيَّتِهِ الْحَيَاةِ عَلَى دَيْمُومَةِ الْأَبَدِيَّةِ، وَأُفْرَدُكَ عَمَّا لَكَ بِهِ وَعَمَّا لَهُ بِكَ تَكُونُ فَرْدَانِيَّتُهُ فِي دَوَامِهَا لَا أَنْتَ وَلَا حَالُكَ وَلَا الْعِلْمَ بِهِ فَيَكُونُ اللَّهُ وَحْدَهُ (يَأْبَانِي) أَنْتَ مَا أَقُولُ لِدَوَامِ الْبَلَاءِ وَدَرْكِ الشَّقَاءِ وَإِزْعَاجِ الْقَلْبِ مِنْ أَوْطَانِهِ وَتَغَلُّبِهِ فِي دَوَامِ نِيرَانِهِ بِنَفْسِهِ فِي نَفْسِهِ مِنْ حَيْثُ لَا إِدْرَاكَ وَلَا قَوْلَ وَلَا جَلَّهُ وَلَا وَجْدَ وَلَا رُوحَ جَهْدٍ وَلَا مَعْنًى الْفِنَاءِ وَلَكِنْ قَائِمٌ بِلَا دَوَامٍ يَغْلِبُهُ لَا مَعْنَى لَهُ وَلَا يُسْتَدَلُّ عَلَيْهِ وَلَا يَبْلُغُ نِهَايَتَهُ وَلَا يُقَادِمُ فِي أَنْفَاسِهِ فَإِنْ قَالَ فَالْقَوْلُ بِلَا وَإِنْ سَكَتَ فَالسُّكُوتُ بِلَا فَإِلَى اللَّهِ الشَّكْوَى، بِلَا اشْتِكَاءٍ وَلَا رَدِّ جَوَابٍ وَلَا يَسْتَبِينُ قَائِمٌ بِالِاسْتِغْرَاقِ وَقَدْ غَابَ بِالِانْفِرَادِ فَبَدَا وَغَابَ وَبَدَا وَغَابَ فَلَا أَدْرِي مَا أَقُولُ وَمَا يَقُولُ مَنْ قَدْ انْفَلَتَ عِذَارُهُ وَانْقَطَعَ حِزَامُهُ وَسَاحَ فِي مَفَاوِزِ الْمُخَاطَرَاتِ بِلَا (خَطَرٍ) أَحْكَامَ السَّعَادَاتِ بِقَوْلٍ فِي حُدَائِهِ كَيْفَ السَّبِيلُ إِلَى مَرْضَاةِ مَنْ غَضَبًا مِنْ غَيْرِ جُرْمٍ وَرُبَّمَا قَالَ سَأُعْطِيكَ الرِّضَا وَأَمُوتُ غَمًّا وَاسْكُتْ...

ʾaḥāṭaka Allāhu biḥiyāṭatihi allatī yaḥūṭu bihā al-mukhliṣīna min ʾaḥibbāʾihi, wathabbatnā waʾiyyāka ʿalā sabīli marḍātihi, waʾawlaja bika qibāba ʾunsihi waʾartaʿaka fī riyāḍi funūni karāmatihi wakalaʾaka fī al-ʾaḥwāli kullihā kalāʾatu al-janīni fī baṭni ʾummihi wa-al-ṭifli fī mahdihi, waʾadāma Allāhu laka al-ḥayāta al-mustakhlaṣata min qayyūmiyyatihi al-ḥayāti ʿalā daymūmati al-ʾabadiyyati, waʾufraduka ʿammā laka bihi waʿammā lahu bika takūnu fardāniyyatuhu fī dawāmihā lā ʾanta walā ḥāluka walā al-ʿilma bihi fayakūnu Allāhu waḥdahu (yaʾbānī) ʾanta mā ʾaqūlu lidawāmi al-balāʾi wadarki al-shaqāʾi waʾizʿāji al-qalbi min ʾawṭānihi wataghallubihi fī dawāmi nīrānihi binafsihi fī nafsihi min ḥaythu lā ʾidrāka walā qawla walā jallahu walā wajda walā rūḥa jahdin walā maʿnanā al-fināʾi walakin qāʾimun bilā dawāmin yaghlibuhu lā maʿnā lahu walā yustadallu ʿalayhi walā yablughu nihāyatahu walā yuqādimu fī ʾanfāsihi faʾin qāla fa-al-qawlu bilā waʾin sakata fa-al-sukūtu bilā faʾilā Allāhi al-shakwā, bilā ishtikāʾin walā raddi jawābin walā yastabīnu qāʾimun bi-al-istighrāqi waqad ghāba bi-al-infirādi fabadā waghāba wabadā waghāba falā ʾadrī mā ʾaqūlu wamā yaqūlu man qad infalata ʿidhāruhu wa-inqaṭaʿa ḥizāmuhu wasāḥa fī mafāwizi al-mukhāṭarāti bilā (khaṭarin) ʾaḥkāma al-saʿādāti biqawlin fī ḥudāʾihi kayfa al-sabīlu ʾilā marḍāti man ghaḍaban min ghayri jurmin warubbamā qāla saʾuʿṭīka al-riḍā waʾamūtu ghamman wa-iskut...

May God surround you with the protection by which He surrounds the sincere among those He loves; make us and you firm upon the path of His good pleasure; admit you beneath the pavilions of intimacy with Him; let you graze in the gardens of His many forms of honor; and watch over you in every state as an unborn child is guarded in its mother’s womb and an infant in its cradle. May God perpetuate for you the pure life drawn from His self-subsisting life throughout everlasting duration. May He separate you from all that is yours through Him and all that is His through you, so that His singularity alone remains in its permanence: neither you, nor your state, nor your knowledge of Him—only God. [A word is corrupt.] You know what I am saying about the unceasing trial, the attainment of wretchedness, the heart’s being driven from its homelands, and its rolling ceaselessly within its own fires, within itself: where there is no perception, no speech, no disclosure, no inward finding, no spirit left for striving, and no intelligible effacement. It stands without continuity, mastered by what has no definable meaning, cannot be inferred, whose end cannot be reached, and before which no breath advances. If it speaks, speech is without a speaker; if silent, silence is without one who is silent. Complaint is to God, without complaining and without an answering reply. No one remains evident: engulfed and absent through solitude, he appears and disappears, appears and disappears. I do not know what I say—or what someone may say once his bridle has slipped, his saddle-girth has snapped, and he wanders through trackless dangers without even danger. The rulings of felicity cry out to him in their driving song: “How is there a path to the pleasure of one who is angry without an offense?” At times he says, “I shall give you contentment and die of grief.” Be silent …

§ 118

وَقَدْ أَرَدْتُ يَا عَزِيزِيُّ أَنْ أَكْتُبَ إِلَيْكَ بِالْهَذَيَانِ وَالْوَسْوَاسِ وَكَلَامِ الْمَعْتُوهِ وَالْمُبَرْسَمِينَ وَلكِنْ.. بِكَ إِنَّكَ تَعْلَمُ أَنَّ الْقَضَاءَ أَمْلَكُ بِالْعَبْدِ مِنْ عَزْمِهِ نَوَّرَكَ اللَّهُ بِوِلَايَتِهِ

Waqad ʾaradtu yā ʿazīziyyu ʾan ʾaktuba ʾilayka bi-al-hadhayāni wa-al-waswāsi wakalāmi al-maʿtūhi wa-al-mubarsamīna walkin.. bika ʾinnaka taʿlamu ʾanna al-qaḍāʾa ʾamlaku bi-al-ʿabdi min ʿazmihi nawwaraka Allāhu biwilāyatihi

My dear one, I intended to write to you in delirium and obsessive whispering, in the speech of the bewildered and fever-stricken—but … through you. You know that the divine decree has a stronger claim upon the servant than the servant’s own resolve. May God illumine you through His friendship.

§ 119

وَاصْطَنَعْتُكَ لِنَفْسِي

Wa-iṣṭanaʿtuka linafsī

I have fashioned you for Myself.

§ 120

[طَهَ: 41] وَآنَسَكَ الْعِلْمُ الْمَكْنُونُ عَنْ صُنْعِهِ الْبَارِي

[ṭaha: 41] waʾānasaka al-ʿilmu al-maknūnu ʿan ṣunʿihi al-bārī

[Qurʾan 20:41]. May the treasured knowledge concerning the Creator’s fashioning bring you intimacy—

§ 121 • SOURCE P 192

مِنْ نَفْسِهِ إِلَى خَاصَّتِهِ الَّذِينَ قَلَبَ عَلَيْهِمْ الْأَحْوَالَ وَنَقَلَهُمْ فِي الدَّرَجَاتِ وَعَلَا بِهِمْ فِي تَمْكِينِ حَالِ الْأَفْعَالِ ثُمَّ عَلَا بِهِمْ فِي حَقَائِقِ الْوُصُولِ إِلَيْهِ، وَحَجَبَ عَنْهُمْ أَبْصَارَ الْقُلُوبِ مِنْ حَيْثُ لَا يَقُومُ بِحَدٍّ وَلَا بِوَصْفٍ إِلَّا بِمَا أَقَامَهَا بِحَيَاتِهَا وَبِوَحْدَانِيِّتِهِ، وَأَخَلَّا لَهَا فِي حَقَائِقِ الْغَيْبِ بِنَفْسِهِ وَأَيُّ عَجَبٍ أَعْجَبُ مِمَّا هُمْ فِيهِ مِنْ يَقِينٍ لَا شَكَّ فِيهِ وَمَنْ شَكٍّ لَا يَقِينَ فِيهِ، فَاللَّهُ اللَّهُ وَحْدَهُ يَا أَخِي فَتَوَجَّكَ اللَّهُ تَاجَ الْكَرَامَةِ فِي مِصْطَبَةِ الْقِيَامَةِ وَبَاهَى بِكَ الْأَنْبِيَاءَ وَالْحُكَمَاءَ وَسَائِرَ الْعِبَادِ فَإِنَّهُ الْمَأْمُولُ الْمُرَجِّي، وَلَهُ الْحَمْدُ أَوَّلًا وَأُخِرًا وَصَلَّى اللَّهُ عَلَى مُحَمَّدٍ النَّبِيِّ وَسَلَّمَ كَثِيرًا.

Min nafsihi ʾilā khāṣṣatihi alladhīna qalaba ʿalayhim al-ʾaḥwāla wanaqalahum fī al-darajāti waʿalā bihim fī tamkīni ḥāli al-ʾafʿāli thumma ʿalā bihim fī ḥaqāʾiqi al-wuṣūli ʾilayhi, waḥajaba ʿanhum ʾabṣāra al-qulūbi min ḥaythu lā yaqūmu biḥaddin walā biwaṣfin ʾillā bimā ʾaqāmahā biḥayātihā wabiwaḥdāniyyitihi, waʾakhallā lahā fī ḥaqāʾiqi al-ghaybi binafsihi waʾayyu ʿajabin ʾaʿjabu mimmā hum fīhi min yaqīnin lā shakka fīhi waman shakkin lā yaqīna fīhi, fa-llāhu Allāhu waḥdahu yā ʾakhī fatawajjaka Allāhu tāja al-karāmati fī miṣṭabati al-qiyāmati wabāhā bika al-ʾanbiyāʾa wa-al-ḥukamāʾa wasāʾira al-ʿibādi faʾinnahu al-maʾmūlu al-murajjī, walahu al-ḥamdu ʾawwalan waʾukhiran waṣallā Allāhu ʿalā Muḥammadin al-nabiyyi wasallama kathīran.

—from Himself toward His chosen ones: those upon whom He turns states, whom He moves through degrees, whom He raises through firmness in the station of acts, and then raises further into the realities of arrival at Him. He veils the eyes of their hearts where no limit or description stands, save what He establishes through their life and through His oneness. He leaves them alone with Himself in the realities of the unseen. What wonder can be stranger than the certainty without doubt in which they live, together with a doubt in which no certainty remains? God, God alone, my brother. May God crown you with the crown of honor upon the platform of resurrection and boast of you before prophets, sages, and all servants. He alone is the One hoped for and awaited. Praise is His at first and last. May God bless the Prophet Muḥammad and grant him abundant peace.

§ 122

كَتَبْتُ أَعَزَّكَ اللهُ عَنْ سَتْرِ اللهِ وَعَافِيَتِهِ، أَسْأَلُ اللهَ لَنَا وَلَكُمْ شُكْراً يُوجِبُ الْمَزِيدَ مِنْ فَضْلِهِ وَكَرَمِهِ وَصَلَ كِتَابَكَ حَاطَكَ اللهُ وَبِرِّكَ وَوَصَلَ مَنِ اتَّصَلَ بِكَ وَوَقَفْتَ عَلَى سُمُوِّ هِمَّتِكَ فِي دُعَائِكَ اسْتَجَابَ اللهُ تَعَالَى لَكَ فِيمَا صَالَحَ الدُّعَاءَ وَ... بِرَحْمَتِهِ. ثُمَّ وَقَفْت بَعْدَ ذَلِكَ عَلَى لَطِيفِ أَلْفَاظِكَ فِي نَصِيحَتِكَ فَلَا زِلْتَ فِي مَزِيدٍ مِنْ نِعَمِ اللَّهِ عِنْدَكَ (وَمَا...) بِقُرْبِكَ وَقَرِيرُ الْعَيْنِ بِكَ أَحْبَابُكَ. فَلِلَّهِ أَنْتَ لَقَدْ وَعَظْتَ فَبَالَغْتَ وَنَصَحْتَ فَاجْتَهَدْتَ وَأَطْعَمْتَ فَأَشْبَعْتَ وَضَرَبْتَ فَأَوْجَعْتَ وَبِسُنَنِ الْأَنْبِيَاءِ اقْتَدَيْتَ فِي لِينِ الْقَوْلِ، وَاللَّهِ لَقَدْ وَهَمْتَ... عِنْدَ إِكْرَاهِ قِرَاءَةِ كِتَابِكَ مُوسَى وَهَارُونَ صَلَوَاتُ اللَّهِ عَلَيْهِمْ حِينَ أُمِرَا بِلِينِ الْقَوْلِ، عَلَى أَنْ يَكُونَ مَحِلِّي الْفَرَاعِنَةِ فِي اجْتِهَادِكَ فِي الرِّفْقِ بِي.

Katabtu ʾaʿazzaka Allāhu ʿan satri Allāhi waʿāfiyatihi, ʾasʾalu Allāha lanā walakum shukrʾ yūjibu al-mazīda min faḍlihi wakaramihi waṣala kitābaka ḥāṭaka Allāhu wabirrika wawaṣala mani ittaṣala bika wawaqafta ʿalā sumuwwi himmatika fī duʿāʾika istajāba Allāhu taʿālā laka fīmā ṣālaḥa al-duʿāʾa wa... biraḥmatihi. thumma waqaft baʿda dhalika ʿalā laṭīfi ʾalfāẓika fī naṣīḥatika falā zilta fī mazīdin min niʿami Allāhi ʿindaka (wamā...) biqurbika waqarīru al-ʿayni bika ʾaḥbābuka. fa-li-llāhi ʾanta laqad waʿaẓta fa-bi-al-ghta wanaṣaḥta fa-ijtahadta waʾaṭʿamta faʾashbaʿta waḍarabta faʾawjaʿta wabisunani al-ʾanbiyāʾi iqtadayta fī līni al-qawli, wa-llāhi laqad wahamta... ʿinda ʾikrāhi qirāʾati kitābika Mūsā wahārūna ṣalawātu Allāhi ʿalayhim ḥīna ʾumirā bilīni al-qawli, ʿalā ʾan yakūna maḥillī al-farāʿinati fī ijtihādika fī al-rifqi bī.

I write—may God strengthen you—from beneath God’s covering and well-being. I ask God to grant us and you a gratitude that necessitates further increase from His favor and generosity. Your letter and your kindness arrived—may God guard you and those connected with you. I saw the loftiness of your aspiration in your prayer; may God Most High answer you in every sound prayer and … through His mercy. I then saw the subtle expressions of your counsel. May the blessings of God around you continually increase, and may those who love you remain near you and take delight in you. By God, you admonished and carried admonition to its limit; you counseled and strove fully; you fed and satisfied; you struck and caused pain; and in your gentle speech you followed the ways of the prophets. By God, when I reluctantly read your letter, you made me think of Moses and Aaron—God’s blessings upon them—when they were commanded to speak gently, though in your effort to treat me tenderly you assigned me the station of the Pharaohs.

§ 123

وَإِنَّمَا يُدَارَى الْعَاتِي وَالْجَاهِلُ وَالصَّبِيُّ فَمَا حَمَلْتنِي إِنْ كَانَ مَحِلِّي عِنْدَكَ مَحَلَّ مَنْ يَجِبُ الرِّفْقُ بِهِ بِالْقَبُولِ الْحَقِّ وَالتَّخَلُّفِ عَنْ قَصْدِ السَّبِيلِ لَا كُنِّي أَتَمَثَّلُ بِمَا قَالَ الْقَائِلُ:

Waʾinnamā yudārā al-ʿātī wa-al-jāhilu wa-al-ṣabiyyu famā ḥamaltnī ʾin kāna maḥillī ʿindaka maḥalla man yajibu al-rifqu bihi bi-al-qabūli al-ḥaqqi wa-al-takhallufi ʿan qaṣdi al-sabīli lā kunnī ʾatamaththalu bimā qāla al-qāʾilu:

Only an insolent person, an ignorant person, or a child must be coaxed. If, in your sight, I occupy the station of someone who needs gentle handling because he resists accepting truth and lags behind the direct road, what has brought me there? Yet I take comfort in the words of the poet:

§ 124

وَلَمْ أَوِتْ مَنْ عَجَزٍ وَلَكِنْ سَوَابِقَ * مِنْ اللَّهِ جَرَّتْهَا عَلَى الْمَقَادِرِ

Walam ʾawit man ʿajazin walakin sawābiqa * min Allāhi jarrathā ʿalā al-maqādiri

I did not seek shelter through weakness; rather, prior decrees / from God drove the affair along the measured destinies.

§ 125 • SOURCE P 193

وَأَقُولُ أَيْضًا: لِتَعْرِفَ نَفْسِي قُدْرَةَ الْخَالِقِ الَّذِي يُرِيدُ مِنَّا الْخَلْقَ وَهُوَ شَكُورٌ فَأُشِرُّكُمْ فِي السِّرِّ وَالْجَهْرِ هَائِبًا إِنْ كَانَ قَلْبِي فِي الْوَثَاقِ أَسِيرُ. فَإِيَّاهُ أَسْأَلُ أَنْ يَمُنَّ عَلَيْنَا بِمَا بِهِ أَمْرُنَا وَيَحْفَظَنَا عَمَّا عَنْهُ نَهَانَا. سَمِعْتُ أَحْمَدَ بْنَ أَبِي الْحَوَارِيِّ يَقُولُ سَمِعْتُ أَبَا سُلَيْمَانَ يَقُولُ لَيْسَ أَعْمَالَ الْعِبَادِ بِاَلَّتِي تُرْضِيهِ وَلَا تَسْخَطُهُ لَكِنَّهُ رَضِيَ عَنْ قَوْمٍ فَاسْتَعْمَلَهُمْ بِأَعْمَالِ الرِّضَا وَسَخِطَ عَلَى قَوْمٍ فَاسْتَعْمَلَهُمْ بِأَعْمَالِ السَّخَطِ وَالْهَارِبِ مِمَّا هُوَ كَائِنٌ إِنَّمَا يَتَقَلَّبُ فِي يَدِ الْمَطَالِبِ فَإِلَى اللَّهِ الشَّكْوَى فَمِنْهُ الْبَلْوَى، أَعَاذَنَا اللَّهُ وَإِيَّاكَ مِنْ سَخَطِهِ وَمَنَّ عَلَيْنَا بِرِضْوَانِهِ الْأَكْبَرِ فِي خَيْرٍ وَعَافِيَةٍ. وَقَدْ عَلِمْت أَعَزَّكَ اللَّهُ أَنَّ الْأَنْبِيَاءَ مَلَكُوا الرِّسَالَةَ وَلَمْ يَمْلِكُوا الْهِدَايَةَ قَالَ اللَّهُ تَبَارَكَ وَتَعَالَى لِنَبِيِّهِ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ:

Waʾaqūlu ʾayḍan: litaʿrifa nafsī qudrata al-khāliqi alladhī yurīdu minnā al-khalqa wahuwa shakūrun faʾushirrukum fī al-sirri wa-al-jahri hāʾiban ʾin kāna qalbī fī al-wathāqi ʾasīru. faʾiyyāhu ʾasʾalu ʾan yamunna ʿalaynā bimā bihi ʾamrunā wayaḥfaẓanā ʿammā ʿanhu nahānā. samiʿtu ʾaḥmada bna ʾabī al-ḥawāriyyi yaqūlu samiʿtu ʾabā sulaymāna yaqūlu laysa ʾaʿmāla al-ʿibādi bi-allatī turḍīhi walā taskhaṭuhu lakinnahu raḍiya ʿan qawmin fa-istaʿmalahum biʾaʿmāli al-riḍā wasakhiṭa ʿalā qawmin fa-istaʿmalahum biʾaʿmāli al-sakhaṭi wa-al-hāribi mimmā huwa kāʾinun ʾinnamā yataqallabu fī yadi al-maṭālibi faʾilā Allāhi al-shakwā faminhu al-balwā, ʾaʿādhanā Allāhu waʾiyyāka min sakhaṭihi wamanna ʿalaynā biriḍwānihi al-ʾakbari fī khayrin waʿāfiyatin. waqad ʿalimt ʾaʿazzaka Allāhu ʾanna al-ʾanbiyāʾa malakū al-risālata walam yamlikū al-hidāyata qāla Allāhu tabāraka wataʿālā linabiyyihi ṣallā Allāhu ʿalayhi waʾālihi wasallama:

I also say: Let my soul recognize the Creator’s power—the One who seeks from us the acts of created beings, yet is appreciative. I proclaim you secretly and openly, in awe, though my heart is a prisoner in bonds. I ask Him to favor us with carrying out what He commanded and to protect us from what He forbade. I heard Aḥmad ibn Abī al-Ḥawārī say, ‘I heard Abū Sulaymān say: It is not the servants’ deeds themselves that please or anger Him. Rather, He was pleased with one people and so employed them in deeds of pleasure; He was displeased with another and employed them in deeds of displeasure.’ One who flees from what must come to pass merely turns about in the hand of what pursues him. Complaint is to God, for the trial comes from Him. May God protect us and you from His displeasure and favor us with His greatest approval, in goodness and well-being. You know—may God strengthen you—that the prophets possessed the message but did not possess guidance. God, blessed and exalted, said to His Prophet—may God bless him and his family and grant them peace:

§ 126

بَلِّغْ مَا أُنْزِلَ إِلَيْكَ مِنْ رَبِّكَ

Balligh mā ʾunzila ʾilayka min rabbika

Convey what has been sent down to you from your Lord.

§ 127

[الْمَائِدَةِ:

[Al-māʾidati:

[Qurʾan 5:

§ 128

67] ثُمَّ قَالَ:

67] Thumma qāla:

67]. Then He said:

§ 129

إِنَّكَ لَا تَهْدِي مَنْ أَحْبَبْتَ

ʾinnaka lā tahdī man ʾaḥbabta

You do not guide whomever you love.

§ 130

[الْقَصَصِ: 56] فَأَسْأَلُ اللَّهَ الَّذِي أَنْطَقَكَ بِنَصِيحَتِي وَشَغَلَكَ بِمُكَاتَبَتِي أَنْ لَا تُعْدِمَنِي دُعَائِكَ فِي مَوْطِنٍ يُرْجَى بَرَكَتُهُ.

[Al-qaṣaṣi: 56] faʾasʾalu Allāha alladhī ʾanṭaqaka binaṣīḥatī washaghalaka bimukātabatī ʾan lā tuʿdimanī duʿāʾika fī mawṭinin yurjā barakatuhu.

[Qurʾan 28:56]. I ask the God who made you speak in counsel to me and occupied you with writing to me not to deprive me of your prayer in a place where blessing may be hoped for.

§ 131

يَا أَخِي وَقُرَّةُ عَيْنِي مَقْبُولٌ مِنْكَ جَمِيعُ مَا لَوَّحْتَ بِهِ وَأَشَرْتَ إِلَيه عَلَى الْحِذْقِ وَاللَّهُ أَسَالَ الْعَوْنَ عَلَى ذَلِكَ مَعَ مُكَافَأَتِكَ عَنَّا وَلَوْ أَنَّ لِكُلِّ شَعْرَةٍ عَلَى جَسَدِي لِسَانًا لَكُنْتَ مُسْتَحِقًّا مِنًى ذَلِكَ فَتَوَلَّى اللَّهُ شُكْرَكَ وَمَجَازَتَكَ عَنَّا بِمَا هُوَ أهْلُهُ، وَذَكَرْتَ يَا عَزِيزِيُّ أَنَّهُ شَرَعْتُ لَكَ إِلَى حَاجَةٍ أَمَّلْتَنِي لَهَا وَهِي أَنْ أَجْتَنِبَ مُجَالَسَةَ غَيْرِ أَبْنَاءِ جِنْسِي وَذَكَرْتَ حَاطَّكَ اللَّهُ كَلَامًا هَذَا مَعْنَاهُ، لَقَدْ رَفَقْت وَتَلَطَّفْت وَأَسْتَعِينُ بِاللَّهِ عَلَى ذَلِكَ وَأَعُوذُ بِاللَّهِ أَنْ أَجْعَلَ الِاعْتِذَارَ حُجَّةً وَأَنْ أَدْفَعَ حَقًّا بِحَقٍّ وَأَنْتَ تَعْلَمُ أَنَّ وَضْعَ الْحَدِّ لِلْحَقِّ عَزٌّ فَاسْأَلْ صِدْقَ قَبُولِ الْحَقِّ. وَبَعْدُ فَأَمَاتَنِي اللَّهُ يَوْمًا أَتَوَهَّمُ أَنَّى أُثْبِتُ أَهْلَ عَصْرِي مِنْ الْعَوَامّ وَالْخَوَاصِّ بَذِرَةٍ سِوَى عِبَارَةِ اللِّسَانِ وَلَا أَدْرِي هَلْ لِي أَمْ عَلَى فَأَمَّا سَبِيلُ الِاسْتِحْقَاقِ فِي التَّحَكُّمِ فَأَعَاذَنَا اللَّهُ وَإِيَّاكَ مِنْ دُونِهِ ذَلِكَ وَإِنِّي لَأَرْضَى أَنْ يُبْقِيَ عَلَيَّ فِي أَعْلَى دَرَجَاتِ الرَّبَّانِيِّينَ جُمْلَةَ تَوْحِيدِهِ وَفِي أَعْلَى دَرَجَاتِ الرُّهْبَانِيِّينَ بِتَجَنُّبِ الْكَبَائِرِ وَرُبَّمَا تَمَثَّلْتُ بِهَذَا الْبَيْتِ:

Yā ʾakhī waqurratu ʿaynī maqbūlun minka jamīʿu mā lawwaḥta bihi waʾasharta ʾilayh ʿalā al-ḥidhqi wa-llāhu ʾasāla al-ʿawna ʿalā dhalika maʿa mukāfaʾatika ʿannā walaw ʾanna likulli shaʿratin ʿalā jasadī lisānan lakunta mustaḥiqqan minanā dhalika fatawallā Allāhu shukraka wamajāzataka ʿannā bimā huwa ʾhluhu, wadhakarta yā ʿazīziyyu ʾannahu sharaʿtu laka ʾilā ḥājatin ʾammaltanī lahā wahī ʾan ʾajtaniba mujālasata ghayri ʾabnāʾi jinsī wadhakarta ḥāṭṭaka Allāhu kalāman hadhā maʿnāhu, laqad rafaqt watalaṭṭaft waʾastaʿīnu bi-llāhi ʿalā dhalika waʾaʿūdhu bi-llāhi ʾan ʾajʿala al-iʿtidhāra ḥujjatan waʾan ʾadfaʿa ḥaqqan biḥaqqin waʾanta taʿlamu ʾanna waḍʿa al-ḥaddi li-l-ḥaqqi ʿazzun fa-isʾal ṣidqa qabūli al-ḥaqqi. wabaʿdu faʾamātanī Allāhu yawman ʾatawahhamu ʾannā ʾuthbitu ʾahla ʿaṣrī min al-ʿawāmm wa-al-khawāṣṣi badhiratin siwā ʿibārati al-lisāni walā ʾadrī hal lī ʾam ʿalā faʾammā sabīlu al-istiḥqāqi fī al-taḥakkumi faʾaʿādhanā Allāhu waʾiyyāka min dūnihi dhalika waʾinnī laʾarḍā ʾan yubqiya ʿalayya fī ʾaʿlā darajāti al-rabbāniyyīna jumlata tawḥīdihi wafī ʾaʿlā darajāti al-ruhbāniyyīna bitajannubi al-kabāʾiri warubbamā tamaththaltu bihadhā al-bayti:

My brother and delight of my eye, I accept everything you intimated and indicated with discernment. I ask God for help in carrying it out and that He reward you on our behalf. If every hair on my body possessed a tongue, you would deserve all of their thanks from me. May God Himself undertake to thank you and repay you for us in a manner worthy of Him. My dear one, you mentioned that I had opened a door for you to a request you hoped I would fulfill: that I avoid sitting with anyone not of my own kind. You spoke—may God guard you—words to this effect. You were gentle and subtle. I seek God’s help in doing this, and seek refuge in God from making an excuse into an argument or repelling one truth by another. You know that setting a firm boundary for the truth is an honor, so ask for truthfulness in accepting it. Thereafter: may God cause me to die on any day when I imagine that I assign a rank to the common or elect people of my age beyond mere verbal description. I do not know whether the matter stands for me or against me. As for claiming authority and entitlement to judge—may God protect us and you from that. I would be content if He preserved for me, at the highest degrees of those devoted to God, the bare affirmation of His unity, and, at the highest degrees of the ascetics, the avoidance of grave sins. I often quote these verses:

§ 132

يَا مَوْقِدَ النَّارِ فِي قَلْبِي بِقُدْرَتِهِ * لَوْ شِئْتَ أَطْفَأْتَ عَنْ قَلْبِي بِكَ النَّارُ

Yā mawqida al-nāri fī qalbī biqudratihi * law shiʾta ʾaṭfaʾta ʿan qalbī bika al-nāru

O You who by His power kindled the fire in my heart, / had You willed, You could have quenched from my heart the fire of You.

§ 133

لَا عَرَانِي مِتَّ مِنْ خَوْفِي وَمِنْ حُزْنِي * لِي فِعَالُكَ بِي لَا عَارَ وَلَا عَارًا

Lā ʿarānī mitta min khawfī wamin ḥuznī * lī fiʿāluka bī lā ʿāra walā ʿāran

No blame touches me if I die from fear and grief; / what You do with me brings neither shame nor disgrace to me.

§ 134

وَرُبَّمَا تَمَثَّلْتُ بِهَذَا الْبَيْتِ:

Warubbamā tamaththaltu bihadhā al-bayti:

At other times I quote this verse:

§ 135

كَيْفَ أَرْجُو نَوْمَةً تُدْرِكُنِي * وَأَرَى قَلْبِي بِوَيْلِي يَشْتَعِلُ

Kayfa ʾarjū nawmatan tudrikunī * waʾarā qalbī biwaylī yashtaʿilu

How can I hope that sleep will overtake me / when I see my heart ablaze with my own woe?

§ 136 • SOURCE P 194

وَبَلَغَنِي أَنَّ حَكِيمًا كَتَبَ إِلَى حَكِيمٍ: إِذَا قُلْ اللَّهُ طَعِّمْ نَفْسَكَ فَإِنَّكَ إِنْ ذُقْت طَعْمَهَا لَمْ تَجِدْ طَعْمَ غَيْرِهَا، وَأَرْجُو أَنْ يَكُونَ كَذَلِكَ، وَسَمِعْت ذَا النُّونِ يَقُولُ: مَنْ جَهْلَ قَدْرَهُ هَتْكٌ سِتْرَهُ. فَأَسْأَلُ اللَّهَ صِدْقَ الِاعْتِرَافَ وَأَعُوذُ بِاللَّهِ مِنْ التَّزَيُّنِ بِلَوْمِ النَّفْسِ أَوْ بِتَرْكِ... وَإِيَّاهُ أَسْأَلُ أَنْ يُدِيمَ لِي اخْوَتَكَ وَنَصِيحَتَكَ وَمُكَافَأَتِكَ وَتَفَضُّلِكَ وَدُعَائِكَ وَأَنْ يَجْعَلَنِي مِنْكَ بِبَالٍ فَلَقَدْ زَيَّنْتَنِي بِكِتَابِكَ وَأَيْقَظْتَنِي بِنَصِيحَتِكَ لَوْ صَادَفْتَ هِمَّةً مُتَيَقِّظَةً

Wabalaghanī ʾanna ḥakīman kataba ʾilā ḥakīmin: ʾidhā qul Allāhu ṭaʿʿim nafsaka faʾinnaka ʾin dhuqt ṭaʿmahā lam tajid ṭaʿma ghayrihā, waʾarjū ʾan yakūna kadhalika, wasamiʿt dhā al-nūni yaqūlu: man jahla qadrahu hatkun sitrahu. faʾasʾalu Allāha ṣidqa al-iʿtirāfa waʾaʿūdhu bi-llāhi min al-tazayyuni bilawmi al-nafsi ʾaw bitarki... waʾiyyāhu ʾasʾalu ʾan yudīma lī ikhwataka wanaṣīḥataka wamukāfaʾatika watafaḍḍulika waduʿāʾika waʾan yajʿalanī minka bibālin falaqad zayyantanī bikitābika waʾayqaẓtanī binaṣīḥatika law ṣādafta himmatan mutayaqqiẓatan

I have heard that one sage wrote to another: ‘When you say “God,” give it to your soul as food. If you taste its flavor, you will find no flavor in anything else.’ I hope it is so. I heard Dhū al-Nūn say, ‘Whoever is ignorant of his own measure has his covering torn away.’ I ask God for truthful acknowledgment, and seek refuge in Him from adorning myself by blaming my soul or by abandoning … I ask Him to preserve for me your brotherhood, counsel, recompense, favor, and prayer, and to keep me in your thoughts. Your letter has adorned me and your counsel awakened me—if only they had met an aspiration already awake.

§ 137

إِنَّما تُنْذِرُ مَنِ اتَّبَعَ الذِّكْرَ وَخَشِيَ الرَّحْمنَ بِالْغَيْبِ

ʾinnamā tundhiru mani ittabaʿa al-dhikra wakhashiya al-raḥmna bi-al-ghaybi

You warn only the one who follows the Reminder and fears the All-Merciful in the unseen.

§ 138

[يَس: 11]، وَقَالَ:

[Yas: 11], waqāla:

[Qurʾan 36:11]. And He said:

§ 139

لِيُنْذِرَ مَنْ كانَ حَيًّا

Liyundhira man kāna ḥayyan

So that it may warn whoever is alive.

§ 140

[يس: 70] وَمَا لَمْ يَكُنْ فِي الْقَلْبِ لِلْقَلْبِ زَاجِرٌ مِنْ الْقَلْبِ لَمْ يَخْشَ لِزَجْرِ الزَّوَاجِرِ.

[Ys: 70] wamā lam yakun fī al-qalbi li-l-qalbi zājirun min al-qalbi lam yakhsha lizajri al-zawājiri.

[Qurʾan 36:70]. Unless the heart contains an inward restraint that restrains the heart from within, it will not fear the rebuke of outward reprovers.

§ 141

حَبِيبِي بِلِسَانِكَ خَاطَبْتُكَ وَبِمَا أَفَادَنِي اللَّهُ مِنْكَ قَدِيمًا وَحَدِيثًا جَاوَبْتُكَ فَإِنْ يَكُنْ أَعَزَّكَ اللَّهُ فِي الْكِتَابِ سَقْطٌ أَوْ لَغَطٌ أَوْ عَثْرَةُ لِسَانٍ فَأَنْتَ أَحَقُّ مَنْ عَفَا وَمَا كَانَ فِيهِ مِمَّا رَضِيتَهُ فَمِنْكَ وَبِكَ فَأَنْتَ الْمَحْمُودُ عَلَى كُلِّ حَالٍ وَسَنَحُ مَنْ بَقِيَ مِنْ النُّسَّاكِ بَلْ الْحُكَمَاءِ وَالْعَارِفِينَ مِنْ أَهْلِ عَصْرِكَ. وَالْحَمْدُ لِلَّهِ عَلَى ذَلِكَ فَلَمْ أَشُكَّ أَعَزَّكَ اللَّهُ أَنَّ بَعْضَ مَنْ غَشِيَكَ مِنْ نَاحِيَتِنَا مِنْ النُّسَّاكِ وَالْمَائِلِينَ إِلَى التَّقَلُّلِ اسْتَزَادُونَا، وَلَعَمْرِي إبَّا فِي مَوْضِعِ الْمُسْتَزَادِ وَلَوْ أَنَّ امْرَأً مِثْلَ الْقَدَحِ لَوَجَدْتَ لَهُ غَامِرًا وَرَضِيَ النَّاسُ غَايَةً لَا مُنْتَهَى لَهُ وَلَعَمْرِي مَنْ أَصْلَحَ سَرِيرَتَهُ أَصْلَحَ اللَّهُ عَلَانِيَتَهُ وَمَنْ أَصْلَحَ فِيمَا بَيْنَهُ وَبَيْنَ اللَّهِ أَصْلَحَ اللَّهُ فِيمَا بَيْنَهُ وَبَيْنَ النَّاسِ وَمَنْ عَمِلَ لِآخِرَتِهِ كَفَاهُ اللَّهُ أَمْرَ دُنْيَاهُ، أَسَالَ اللَّهَ صَلَاحَ شَبَابِنَا بِرَحْمَتِهِ. وَالسَّلَامُ عَلَيْكَ وَرَحْمَةُ اللَّهِ وَبَرَكَاتُهُ. مَا دَامَتْ الدُّنْيَا وَالْآخِرَةُ وَعَلَى مَنْ حَضَرَكَ مِنْ الرَّاغِبِينَ فِيمَا عِنْدَ اللَّهِ تَبَارَكَ وَتَعَالَى وَالْمَائِلِينَ إِلَى قُرْبِكَ وَمُحِبِّيكَ أَكْثَرُ سَلَامِ اللَّهِ وَأَطْيَبُهُ، أَرَأَيْتَ أَدَامَ اللَّهُ عِزَّكَ أَنْ تَتَفَضَّلَ بِكِتَابِكَ فِيهِ تُعْرِفُنِي فِيهِ سَلَامَتَكَ وَعَاقِبَةُ اللَّهِ إيَّاكَ مَعَ حَاجَةٍ إِنْ بَدَتَ قَبْلَنَا فَإِنَّكَ تَسُرُّنِي بِذَلِكَ وَصَلَّى اللَّهُ عَلَى مُحَمَّدٍ النَّبِيِّ وَآلِهِ وَسَلَّمَ كَثِيرًا.

ḥabībī bilisānika khāṭabtuka wabimā ʾafādanī Allāhu minka qadīman waḥadīthan jāwabtuka faʾin yakun ʾaʿazzaka Allāhu fī al-kitābi saqṭun ʾaw laghaṭun ʾaw ʿathratu lisānin faʾanta ʾaḥaqqu man ʿafā wamā kāna fīhi mimmā raḍītahu faminka wabika faʾanta al-maḥmūdu ʿalā kulli ḥālin wasanaḥu man baqiya min al-nussāki bal al-ḥukamāʾi wa-al-ʿārifīna min ʾahli ʿaṣrika. wa-al-ḥamdu li-llāhi ʿalā dhalika falam ʾashukka ʾaʿazzaka Allāhu ʾanna baʿḍa man ghashiyaka min nāḥiyatinā min al-nussāki wa-al-māʾilīna ʾilā al-taqalluli istazādūnā, walaʿamrī ʾbbā fī mawḍiʿi al-mustazādi walaw ʾanna imraʾan mithla al-qadaḥi lawajadta lahu ghāmiran waraḍiya al-nāsu ghāyatan lā muntahā lahu walaʿamrī man ʾaṣlaḥa sarīratahu ʾaṣlaḥa Allāhu ʿalāniyatahu waman ʾaṣlaḥa fīmā baynahu wabayna Allāhi ʾaṣlaḥa Allāhu fīmā baynahu wabayna al-nāsi waman ʿamila liʾākhiratihi kafāhu Allāhu ʾamra dunyāhu, ʾasāla Allāha ṣalāḥa shabābinā biraḥmatihi. wa-al-salāmu ʿalayka waraḥmatu Allāhi wabarakātuhu. mā dāmat al-dunyā wa-al-ʾākhiratu waʿalā man ḥaḍaraka min al-rāghibīna fīmā ʿinda Allāhi tabāraka wataʿālā wa-al-māʾilīna ʾilā qurbika wamuḥibbīka ʾaktharu salāmi Allāhi waʾaṭyabuhu, ʾaraʾayta ʾadāma Allāhu ʿizzaka ʾan tatafaḍḍala bikitābika fīhi tuʿrifunī fīhi salāmataka waʿāqibatu Allāhi ʾyyāka maʿa ḥājatin ʾin badata qablanā faʾinnaka tasurrunī bidhalika waṣallā Allāhu ʿalā Muḥammadin al-nabiyyi waʾālihi wasallama kathīran.

My beloved, I have addressed you with your own tongue and answered you with what God has taught me through you in former times and recently. If this letter contains an omission, a confused expression, or a slip of the tongue—may God strengthen you—you are the person most entitled to pardon it. Whatever in it meets with your approval comes from you and through you; you are praiseworthy in every state. You are a guiding light among the remaining ascetics—indeed, among the sages and knowers—of your age. Praise belongs to God for that. I have no doubt—may God strengthen you—that some ascetics and people inclined to a life of little who came to you from our direction asked for more from us. By my life, we stand in the position of those from whom more is sought. Were a man no larger than a drinking cup, you would still find something that overflowed him. People have accepted a goal that has no endpoint. By my life, whoever rectifies his inward life, God rectifies his outward life; whoever rectifies what lies between himself and God, God rectifies what lies between him and other people; and whoever works for his life to come, God suffices him in the affair of this world. I ask God, through His mercy, to set right our youth. Peace be upon you, together with God’s mercy and blessings, as long as this world and the next endure. Upon those present with you who desire what is with God—blessed and exalted—and upon those drawn to your nearness and those who love you, be God’s fullest and sweetest peace. Would you—may God perpetuate your honor—kindly write and let me know that you are safe and how God has dealt with you, together with any need that may have arisen on our side? You would give me joy thereby. May God bless the Prophet Muḥammad and his family and grant them abundant peace.

رِسَالَةُ أَبِي الْقَاسِمِ الْجُنَيْدِ بْنِ مُحَمَّدٍ إِلَى يَحْيَى بْنِ مُعَاذٍ رَحِمَةُ اللَّهِ عَلَيْهِمَا

Risālatu ʾabī al-qāsimi al-Junaydi bni Muḥammadin ʾilā Yaḥyā bni muʿādhin raḥimatu Allāhi ʿalayhimā

The Epistle of Abū al-Qāsim al-Junayd ibn Muḥammad to Yaḥyā ibn Muʿādh—may God have mercy on them both

§ 143 • SOURCE P 195

لَا غِبْت بِكَ عَنْ شَاهِدِكَ وَلَا غَابَ شَاهِدُكَ بِكَ عَنْكَ، وَلَا حَلْت بِتَحَوُّلِكَ عَنْ حَالِكَ وَلَا حَالِ حَالُكَ بِتَحْوِيلِهِ عَنْكَ وَلَا بِنْتْ عَنْ حَقِيقَةِ إِنْبَائِكَ، وَلَا بَانَتْ أَبْنَاؤُكَ بِغِيبَةِ الْأَنْبَاءِ مِنْكَ، وَلَا زِلْت فِي الْأَزَلِ شَاهِدَ الْأَزَلِ فِي أَزَلِيَّتِكَ، وَلَا زَالَ الْأَزَلُ يَكُونُ لَكَ مُؤَيِّدًا لِمَا زَالَ مِنْكَ، فَكُنْت بِحَيْثُ كُنْت كَمَا لَمْ تَكُنْ ثُمَّ كُنْت بِفَرْدَانِيَّتِكَ مُتَوَحِّدًا وَبِوَحْدَانِيَّتِكَ مُؤَيَّدًا بِلَا شَاهِدٍ مِنْ الشَّوَاهِدِ، يُشْهِدُكَ وَلَا غِبْتُ لَدَى الْغَيْبِ مِنْ الْغَيْبِ بِغَيْبَتِكَ فَأَيْنَ مَا لَا أَيْنَ لِأَيْنِهْ إِذْ مُؤَيِّنُ الْأَيْنَاتِ مَبِيدًا لِمَا أَيْنَهُ وَإِذْ الْإِبَادَةُ مُبَادَهُ فِي تَأْبِيدِ مُبِيدِ الِابَادَاتِ وَإِذًا الِاجْتِمَاعُ فِيمَا تَفَرَّقَ وَالتَّفْرِيقُ فِيمَا جُمَعْ فُرَقٌ فِي جَمْعِ جَمْعِهْ، وَإِذَا الْجَمْعُ بِالْجَمْعِ لِلْجَمْعِ جُمِعَ فِيمَا جَمَعَهُ.

Lā ghibt bika ʿan shāhidika walā ghāba shāhiduka bika ʿanka, walā ḥalt bitaḥawwulika ʿan ḥālika walā ḥāli ḥāluka bitaḥwīlihi ʿanka walā bint ʿan ḥaqīqati ʾinbāʾika, walā bānat ʾabnāʾuka bighībati al-ʾanbāʾi minka, walā zilt fī al-ʾazali shāhida al-ʾazali fī ʾazaliyyatika, walā zāla al-ʾazalu yakūnu laka muʾayyidan limā zāla minka, fakunt biḥaythu kunt kamā lam takun thumma kunt bifardāniyyatika mutawaḥḥidan wabiwaḥdāniyyatika muʾayyadan bilā shāhidin min al-shawāhidi, yushhiduka walā ghibtu ladā al-ghaybi min al-ghaybi bighaybatika faʾayna mā lā ʾayna liʾaynih ʾidh muʾayyinu al-ʾaynāti mabīdan limā ʾaynahu waʾidh al-ʾibādatu mubādahu fī taʾbīdi mubīdi al-ibādāti waʾidhan al-ijtimāʿu fīmā tafarraqa wa-al-tafrīqu fīmā jumaʿ furaqun fī jamʿi jamʿih, waʾidhā al-jamʿu bi-al-jamʿi li-l-jamʿi jumiʿa fīmā jamaʿahu.

May you never, through yourself, become absent from the One who witnesses you; may His witness never, through you, become absent from you. May you not depart from your state by changing, nor may your state itself shift away from you through His transformation. May you not become separated from the reality of the tidings given to you, nor may your own tidings become manifest only when those tidings are absent from you. May you remain, in pre-eternity, witnessing the Pre-Eternal through your own pre-eternal relation; and may the Pre-Eternal continue to support you concerning what has passed away from you. Thus you were where you were as though you had never been; then in your singularity you were made one, and through your oneness you were supported without any witness among created witnesses making you witness. Nor were you absent, in the presence of the Unseen, from the unseen through your absence. Where is that which has no ‘where’ for its where, when the One who gives every where its place destroys what He has located? Destruction itself is destroyed in the everlastingness of the One who destroys all destructions. Then gatheredness lies within what has been dispersed and dispersion within what has been gathered—separation in the gatheredness of His gathering. When gathering, through gathering and for gathering, is gathered, it is gathered within what He has gathered.

§ 144

فَفَتَحَ كِتَابِي وَاحِدٌ فَفَضَّهُ وَاسْتَعْجَمَ بَعْضَ مَا فِيهِ عَلَى قَوْمٍ فَأَتْعَبَنِي تَخَلُّصُهُمْ وَلَزِمَنِي مِنْ ذَلِكَ شَفَقَةٌ عَلَيْهِمْ، وَالْخَلْقُ بِحَاجَةٍ إِلَى الرِّفْقِ وَلَيْسَ مِنْ الرِّفْقِ بِالْخَلْقِ مُلَاقَاتُهُمْ بِمَا لَا يَعْرِفُونَ، وَلَا مُخَاطَبَتُهُمْ بِمَا لَا يَفْهَمُونَ وَرُبَّمَا وَقَعَ عَنْ قَصْدِ اللَّهِ وَأَنْعَمِهِ لَهُ وَجَعَلَ اللَّهُ عَلَيْهِ وَاقِيَةً بَاقِيَةً وَسَلَّمْنَا وَإِيَّاكَ. فَعَلَيْكَ بِضَبْطِ لِسَانِكَ وَمَعْرِفَةِ أَهْلِ زَمَانِكَ وَخَاطِبْ النَّاسَ بِمَا يَعْرِفُونَ وَدَعْهُمْ مِمَّا لَا يَعْرِفُونَ، فَإِنَّ النَّاسَ كَإِبِلٍ مِائَةٍ لَيْسَ فِيهَا رَاحِلَةٌ وَقَدْ جَعَلَ اللَّهُ الْعُلَمَاءَ وَالْحُكَمَاءَ رَحْمَةً مِنْ رَحْمَتِهِ يَبْسُطُهَا عَلَى عِبَادِهِ فَاعْمَلْ عَلَى أَنْ تَكُونَ رَحْمَةً عَلَى غَيْرِكَ، إِنْ كَانَ اللَّهُ سُبْحَانَهُ وَتَعَالَى قَدْ جَعَلَكَ بَلَاءً عَلَى نَفْسِكَ وَأَخْرَجَ إِلَى الْخَلْقِ عَنْ حَالِكَ بِأَحْوَالِهِمْ وَخَاطِبْهُمْ مِنْ قَبْلَكَ عَلَى حَسَبِ مَوَاقِعِهِمْ. فَذَلِكَ أَبْلَغُ لَكَ عَلَيْهِمْ وَالسَّلَامُ

Fafataḥa kitābī wāḥidun fafaḍḍahu wa-istaʿjama baʿḍa mā fīhi ʿalā qawmin faʾatʿabanī takhalluṣuhum walazimanī min dhalika shafaqatun ʿalayhim, wa-al-khalqu biḥājatin ʾilā al-rifqi walaysa min al-rifqi bi-al-khalqi mulāqātuhum bimā lā yaʿrifūna, walā mukhāṭabatuhum bimā lā yafhamūna warubbamā waqaʿa ʿan qaṣdi Allāhi waʾanʿamihi lahu wajaʿala Allāhu ʿalayhi wāqiyatan bāqiyatan wasallamnā waʾiyyāka. faʿalayka biḍabṭi lisānika wamaʿrifati ʾahli zamānika wakhāṭib al-nāsa bimā yaʿrifūna wadaʿhum mimmā lā yaʿrifūna, faʾinna al-nāsa kaʾibilin miāʾatin laysa fīhā rāḥilatun waqad jaʿala Allāhu al-ʿulamāʾa wa-al-ḥukamāʾa raḥmatan min raḥmatihi yabsuṭuhā ʿalā ʿibādihi fa-iʿmal ʿalā ʾan takūna raḥmatan ʿalā ghayrika, ʾin kāna Allāhu subḥānahu wataʿālā qad jaʿalaka balāʾan ʿalā nafsika waʾakhraja ʾilā al-khalqi ʿan ḥālika biʾaḥwālihim wakhāṭibhum min qablaka ʿalā ḥasabi mawāqiʿihim. fadhalika ʾablaghu laka ʿalayhim wa-al-salāmu

Someone opened my letter, broke its seal, and read some of its contents to a group who found them unintelligible. Extricating them from confusion tired me and made me feel compassion for them. Created beings need gentleness, and it is not gentleness to meet people with what they do not know or address them with what they do not understand. A person may thereby fall away from the intention of God and His favor toward him. May God appoint for him an enduring protection and keep us and you safe. Guard your tongue, know the people of your time, address people with what they recognize, and leave them apart from what they do not know. People are like a hundred camels among which scarcely one is fit to carry a rider. God has made scholars and sages a mercy from His mercy, which He spreads over His servants. Work, then, to be a mercy to others—even if God, glorified and exalted, has made you a trial to yourself and has brought you out toward creation from your own state into theirs. Address those before you according to their respective positions. That will enable your words to reach them more fully. Peace.

رِسَالَةُ أَبِي الْقَاسِمِ الْجُنَيْدِ إِلَى بَعْضِ إِخْوَانِهِ

Risālatu ʾabī al-qāsimi al-Junaydi ʾilā baʿḍi ʾikhwānihi

The Epistle of Abū al-Qāsim al-Junayd to One of His Brethren

§ 146 • SOURCE P 196

صَفَا لَكَ مِنْ الْمَاجِدِ الْجَوَادِ جَمِيلُ مَا أَوْلَاكَ وَأَخْلَصَكَ بِمَا بِهِ خَصَّكَ وَحَبَاكَ، وَكَشَفَ لَكَ عَنْ حَقِيقَةِ مَا بِهِ بِدَاكَ وَآثَرَكَ بِمَا اسْتَأْثَرَ بِهِ عَمَّنْ سِوَاكَ. وَقَرْبُكَ فِي الزُّلْفَى لَدَيْهِ وَأَدْنَاكَ. وَبَسَطَكَ بِالتَّأْنِيسِ فِي حَمْلِ قُرْبِكَ وَنَاجَاكَ وَانْتَخَبَكَ لِجَمِيلِ أَمْرِهِ وَصَافَاكَ وَأَيَّدَكَ فِي عَظِيمِ تِلْكَ الْمَوَاطِنِ وَقَرِيبِ تِلْكَ الْأَمَاكِنِ بِالْقُوَّةِ وَالتَّمْكِينِ وَالْهُدُوءِ وَالدَّعَةِ وَالتَّسْكِينِ لِئَلَّا تَقْوَى عَلَيْكَ الْبِدَايَةُ الْوَارِدَةُ وَالْأَنْبَاءُ الْغَرِيبَةُ الْقَاصِدَةُ فَيَلْزَمُكَ لِقُوَّةِ ذَلِكَ عَلَيْكَ فِي ابْتِدَاءِ خُلُوصِهِ أَبَّهَاتُ الذَّهْلِ لِمَا لَا يَجِدُ لِمَا لَا يُقَالُ مِنْهُ مُحْتَمَلٌ فَكَيْفَ يَحْتَمِلُ ذَلِكَ أَوْ تَقِفُ الْعُقُولُ لِضَبْطِ مَا هُنَالِكَ إِنْ لَمْ يُمْسِكْهَا بِالْكِلَاءَةِ وَيَكْتَفِ سَرَائِرَهَا بِالرِّعَايَةِ فَإِنْ أَنْتَ وَقَدْ أَقْبَلَ بِكَ كُلَكَ عَلَيْهِ وَأَقْبَلَ بِمَا يُرِيدُهُ مِنْكَ لَدَيْهِ وَقَدْ بَسَطَ لَكَ فِي اسْتِمَاعِ الْخِطَابِ وَبَسَطَكَ إِلَى رَدِّ الْجَوَابِ فَأَنْتَ حِينَئِذٍ يُقَالُ لَكَ وَأَنْتَ قَائِلٌ وَأَنْتَ مَسْؤُولٌ عَنْ إِنْبَائِكَ وَأَنْتَ مَسَائِلُ فِي دُرَّةِ الْفَرَائِدِ وَتَرَادُفِ الشَّوَاهِدِ بِدَوَامِ الزَّوَائِدِ وَاتِّصَالِ الْفَوَائِدِ تَهْطُلُ بِعَزٍّ مِنْ الْمَجِيدِ عَلَيْكَ مِنْ كُلِّ جَانِبٍ فَلَوْ لَا إحْلَالِهِ عَلَيْكَ النِّعْمَةَ وَتَمْسِيكِهِ لِقَلْبِكَ بِالسَّكِينَةِ لَذَهِلَتْ عِنْدَ كَوْنِ ذَلِكَ الْقُلُوبِ وَلَتَمَزَّقَتْ عِنْدَ حُضُورِهِ الْعُقُولَ لَكِنَّهُ جَلَّ جَلَالُهُ وَتَقَدَّسَتْ أَسْمَاؤُهُ جَادَ بِالْفَضْلِ عَلَى مَنْ أَخْلَصَهُ وَعَادَ بِالْعَطْفِ عَلَى مَنْ اصْطَنَعَهُ فَحَمَلَ عَنْهُ مَا تَحَمَّلَهَا إيَّاهُ وَحَمَّلُوا مَا أَرَادَهُ لَهُمْ وَتَفَضَّلَ بِهِ مِنْ إِدْرَاكِهِمْ لَهُ جَعَلَنَا اللَّهُ وَإِيَّاكَ مِنْ أَقْرَبِ أَوْلِيَاءَهُ لَدَيْهِ مَنْزِلًا إِنَّ رُبَّى سَمِيعٌ قَرِيبٌ.

ṣafā laka min al-mājidi al-jawādi jamīlu mā ʾawlāka waʾakhlaṣaka bimā bihi khaṣṣaka waḥabāka, wakashafa laka ʿan ḥaqīqati mā bihi bidāka waʾātharaka bimā istaʾthara bihi ʿamman siwāka. waqarbuka fī al-zulfā ladayhi waʾadnāka. wabasaṭaka bi-al-taʾnīsi fī ḥamli qurbika wanājāka wa-intakhabaka lijamīli ʾamrihi waṣāfāka waʾayyadaka fī ʿaẓīmi tilka al-mawāṭini waqarībi tilka al-ʾamākini bi-al-quwwati wa-al-tamkīni wa-al-hudūʾi wa-al-daʿati wa-al-taskīni liʾallā taqwā ʿalayka al-bidāyatu al-wāridatu wa-al-ʾanbāʾu al-gharībatu al-qāṣidatu fayalzamuka liquwwati dhalika ʿalayka fī ibtidāʾi khulūṣihi ʾabbahātu al-dhahli limā lā yajidu limā lā yuqālu minhu muḥtamalun fakayfa yaḥtamilu dhalika ʾaw taqifu al-ʿuqūlu liḍabṭi mā hunālika ʾin lam yumsikhā bi-al-kilāʾati wayaktafi sarāʾirahā bi-al-riʿāyati faʾin ʾanta waqad ʾaqbala bika kulaka ʿalayhi waʾaqbala bimā yurīduhu minka ladayhi waqad basaṭa laka fī istimāʿi al-khiṭābi wabasaṭaka ʾilā raddi al-jawābi faʾanta ḥīnaʾidhin yuqālu laka waʾanta qāʾilun waʾanta masʾūlun ʿan ʾinbāʾika waʾanta masāʾilu fī durrati al-farāʾidi watarādufi al-shawāhidi bidawāmi al-zawāʾidi wa-ittiṣāli al-fawāʾidi tahṭulu biʿazzin min al-majīdi ʿalayka min kulli jānibin falaw lā ʾḥlālihi ʿalayka al-niʿmata watamsīkihi liqalbika bi-al-sakīnati ladhahilat ʿinda kawni dhalika al-qulūbi walatamazzaqat ʿinda ḥuḍūrihi al-ʿuqūla lakinnahu jalla jalāluhu wataqaddasat ʾasmāʾuhu jāda bi-al-faḍli ʿalā man ʾakhlaṣahu waʿāda bi-al-ʿaṭfi ʿalā man iṣṭanaʿahu faḥamala ʿanhu mā taḥammalahā ʾyyāhu waḥammalū mā ʾarādahu lahum watafaḍḍala bihi min ʾidrākihim lahu jaʿalanā Allāhu waʾiyyāka min ʾaqrabi ʾawliyāʾahu ladayhi manzilan ʾinna rubbā samīʿun qarībun.

May the beauty of what the Glorious, the All-Generous has bestowed upon you remain pure and clear for you. May He purify you through that with which He has specially singled you out and favored you, unveil to you the true nature of what He has caused to appear through you, and prefer you with what He has reserved from all others. May He bring you near in proximity to Him and draw you close. May He give you freedom through intimate companionship as you bear nearness to Him, and may He speak privately with you. May He choose you for His beautiful command and receive you into pure friendship. In those tremendous stations and near places, may He support you with strength, stability, repose, ease, and tranquility, lest the force of the first inrush and the strange tidings that arrive should overpower you. At the beginning of their pure arrival, the majesty of bewilderment necessarily seizes a person because no human capacity can bear what cannot be spoken. How could anyone bear it, and how could intellects stand firm enough to contain what is there, unless He held them through protection and shielded their secrets through care? Once He has turned your entire being toward Himself and brought into His presence what He desires from you, He grants you freedom to hear His address and opens you to answer. Then you are addressed and you speak; you are questioned about the tidings given to you, and you ask in turn. Singular pearls and successive witnesses arrive, with continual increase and unbroken benefit. They rain upon you from every side with a might proceeding from the Glorious. Were it not for His lodging grace upon you and holding your heart firm through tranquility, hearts would be bewildered when this occurred and intellects would be torn apart in its presence. But He—majestic is His glory and holy are His names—bestows favor upon the one whom He has purified and returns in tenderness to the one whom He has fashioned. He carries on that person’s behalf what He has made him bear, and enables His chosen ones to carry what He wills for them, favoring them with the ability to apprehend it. May God make us and you among His friends who stand closest to Him. My Lord is Hearing and Near.

وَكَتَبَ الْجُنَيْدُ إِلَى بَعْضِ إِخْوَانِهِ

Wakataba al-Junaydu ʾilā baʿḍi ʾikhwānihi

Al-Junayd Also Wrote to One of His Brethren

§ 148 • SOURCE P 197

يَقُولُ: أَيَّدَكَ اللَّهُ يَا أَخِي بِالِاصْطِفَاءِ وَجَمَعَكَ بِالِاجْتِوَاءِ وَخَصَّكَ بِعِلْمِ أَهْلِ النُّهَى وَأَطْلَعَكَ مِنْ الْمَعْرِفَةِ عَلَى مَا أَوْلَى، وَتَمَّمَ لَكَ مَا يُرِيدُ مِنْكَ لَهُ ثُمَّ أَخْلَاكَ مِنْكَ لَهُ بِهِ لِتُفْرِدِكَ فِي تَقَلُّبِهِ بِمَا شَهِدَكَ مِنْ حَيْثُ لَا يَلْحَقُكَ شَاهِدٌ مِنْ الشَّوَاهِدِ يُخْرِجُكَ، فَذَلِكَ أَوَّلُ الْأَوَّلِ الَّذِي يَحْيَى بِهِ رُسُومُ مَا تَرَادَفَ بِمَا غَيَّبَهُ بِهِ عَنْكَ بِعُلُوِّ مَا اسْتَأْثَرَ بِهِ لَهُ، ثُمَّ أَفْرَدَكَ مِنْكَ لَكَ فِي أَوَّلِ تَفْرِيدِ التَّجْرِيدِ، وَحَقِيقَةِ كَائِنِ التَّفْرِيدِ فَكَذَلِكَ إِنْ انْفَرَدَت (مِنْكَ) أُبَادَ وَأَفْنَى الْإِبَادَةَ مَا سَلَفَ مِنَ الْحَقِّ مِنَ الشَّوَاهِدِ بَعْدَ فَنَاءِ مَحَاجِرِ الْخَلْقِ فَعِنْدَ ذَلِكَ تَقَعُ حَقِيقَةُ الْحَقِيقَةِ مِنَ الْحَقِّ لِلْحَقِّ وَمِنْ ذَلِكَ مَا جَرَى بِحَقِيقَةِ عِلْمِ الِانْتِهَاءِ إِلَى عِلْمِ التَّوْحِيدِ عَلَى عِلْمِ تَفْرِيدِ التَّجْرِيدِ.

Yaqūlu: ʾayyadaka Allāhu yā ʾakhī bi-al-iṣṭifāʾi wajamaʿaka bi-al-ijtiwāʾi wakhaṣṣaka biʿilmi ʾahli al-nuhā waʾaṭlaʿaka min al-maʿrifati ʿalā mā ʾawlā, watammama laka mā yurīdu minka lahu thumma ʾakhlāka minka lahu bihi litufridika fī taqallubihi bimā shahidaka min ḥaythu lā yalḥaquka shāhidun min al-shawāhidi yukhrijuka, fadhalika ʾawwalu al-ʾawwali alladhī Yaḥyā bihi rusūmu mā tarādafa bimā ghayyabahu bihi ʿanka biʿuluwwi mā istaʾthara bihi lahu, thumma ʾafradaka minka laka fī ʾawwali tafrīdi al-tajrīdi, waḥaqīqati kāʾini al-tafrīdi fakadhalika ʾin infaradat (minka) ʾubāda waʾafnā al-ʾibādata mā salafa mina al-ḥaqqi mina al-shawāhidi baʿda fanāʾi maḥājiri al-khalqi faʿinda dhalika taqaʿu ḥaqīqatu al-ḥaqīqati mina al-ḥaqqi li-l-ḥaqqi wamin dhalika mā jarā biḥaqīqati ʿilmi al-intihāʾi ʾilā ʿilmi al-tawḥīdi ʿalā ʿilmi tafrīdi al-tajrīdi.

He said: My brother, may God support you through election, gather you through inward shelter, single you out for the knowledge of people of understanding, and give you sight, through direct knowledge, of what is most fitting. May He complete for you what He desires from you for Himself, then empty you of yourself for Him through Him, making you singular in His turning of you through what He makes you witness—where no created witness can reach you and draw you out. This is the first of the first: through it the outlines of what came successively are made living, by means of that through which He hid it from you, because of the loftiness of what He reserved for Himself. Then He makes you singular from yourself for yourself at the first solitary disclosure of sheer transcendence and at the reality of the sole uniqueness that comes into being. Thus, if it becomes separated from you, it destroys and effaces even destruction itself, along with the former witnesses from the Real, after the visual bounds of creation have been effaced. At that point the reality of reality occurs—from the Real, for the Real. From this arises what proceeds, through true knowledge of the end, to the knowledge of divine unity founded upon knowledge of the sole uniqueness of sheer transcendence.

رِسَالَةٌ لِأَبِي الْقَاسِمِ الْجُنَيْدِ إِلَى بَعْضِ إِخْوَانِهِ

Risālatun liʾabī al-qāsimi al-Junaydi ʾilā baʿḍi ʾikhwānihi

An Epistle of Abū al-Qāsim al-Junayd to One of His Brethren

§ 150 • SOURCE P 198

لَا زِلْت أَيُّهَا الْمَوْجُودُ بِبَابِ اللَّهِ رَاتِبًا، وَبِهِ مِنْهُ إِلَيْهِ لِمَا يُحِبُّهُ مِنْكَ طَالِبًا، وَلَهُ فِي آلَائِهِ وَغَرِيبِ أَنْبَائِهِ رَاغِبًا، فَحُبَّكَ بِهِ عَلَيْهِ فِيمَا يُحِبُّهُ لَكَ وَيُبَلِّغُكَ إِلَيْهِ بِاصْطِفَائِهِ إِلَى مَا يُرِيدُهُ مِنْكَ لِيَصْطَفِيَكَ فِيمَا يُوَلِّيكَ بِمَا يَنْتَخِبُهُ لَكَ وَيَجْتَبِيكَ، ثُمَّ يُبْدِيكَ فِيمَا يُوَلِّيكَ وَيُخْفِيكَ فِي عَزِيزٍ مَا يُبْدِيكَ، إِعْلَاءً لَكَ عَنْ مُصَادَفَةِ النَّوَاظِرِ لِحَقِيقَتِكَ، وَضَنَّ بِكَ عَنْ مَعْرِفَةِ الْقُلُوبِ لِمَكَانَتِكَ، وَضَمَّ لَكَ بِالِاشْتِمَالِ عَلَيْكَ إِلَى مَصُونِ مَنْزِلَتِكَ، فَكُنْتَ عِنْدَ ذَلِكَ بِحَيْثُ أَرْمَسَ الْمَكَانُ مُكَوِّنَهُ، وَطَمْسَ الدَّلَائِلَ عَلَيْهِ مِنْ وَهْمِ مُتَوَهِّمِهِ، فَكُنْتَ فِيمَا هُنَالِكَ بِغَيْبٍ لِغَيْبٍ انْتَفَتْ عَنْ حَقَائِقِهِ الشُّكُوكُ وَالرَّيْبُ، كَمَا أَنَّ الْحَقَائِقَ بِحَقِّ الْيَقِينِ تُعْلَمُ وَمُلَاحَظَةُ الْعِيَانِ لَهَا مُحْتَجَبَةٌ لَا تُتَوَهَّمُ، وَمِنْ وَرَاءِ ذَلِكَ تَوْحِيدُ الْمُوَحِّدِ وَرَبَّانِيَّةُ الْأُلُوهِيَّةِ الْمُتَفَرِّدُ عَلَى أَوَّلِيَّةٌ أَزَلِيَّةٌ وَبَقَاءُ سَرْمَدَ الْأَبَدِيَّةِ وَهُنَاكَ ضَلَّتْ مَقَالِيدُ الْفُهَمَاءِ، وَوَقَفَتْ عُلُومُ الْعُلَمَاءِ، وَانْتَهَتْ إِلَيْهِ غَايَاتُ حِكْمَةِ الْحُكَمَاءِ، وَهَذِهِ غَايَةٌ لِمَا هَذَا نَعْتُهُ وَسَنَا ذَرْوهُ، وَانْتَهَتْ الصِّفَةُ إِلَى صِفَتِهِ، وَمِنْ وَرَاءِ ذَلِكَ بَرْزَخٍ إِلَى يَوْمِ يُبْعَثُونَ. وَإِذَا بُعِثَ الْخَلْقُ بَعْدَ انْقِضَاءِ مُدَّةِ بِرَزْخِهِمْ وَأَحْيَوْا لِحَقِيقَةِ الْبَعْثِ بَعْدَ مَيْتَتِهِمْ عَرَفُوا إِحْيَاءَ الْحَيِّ لِمَنْ أَحْيَاهُ، وَتَرَكَهُ فِي سَرْمَدِ الْبَقَاءِ لِمَنْ أَبْقَاهُ، وَفِيمَا أَشَرْت بِهِ مِنْ ذَلِكَ شَرْحٌ يَطُولُ وَصْفُهُ، وَلَا يَحْتَمِلُ الْكِتَابُ نَعْتَهُ عَلَى كُنْهِهِ.

Lā zilt ʾayyuhā al-mawjūdu bibābi Allāhi rātiban, wabihi minhu ʾilayhi limā yuḥibbuhu minka ṭāliban, walahu fī ʾālāʾihi wagharībi ʾanbāʾihi rāghiban, faḥubbaka bihi ʿalayhi fīmā yuḥibbuhu laka wayuballighuka ʾilayhi bi-iṣṭifāʾihi ʾilā mā yurīduhu minka liyaṣṭafiyaka fīmā yuwallīka bimā yantakhibuhu laka wayajtabīka, thumma yubdīka fīmā yuwallīka wayukhfīka fī ʿazīzin mā yubdīka, ʾiʿlāʾan laka ʿan muṣādafati al-nawāẓiri liḥaqīqatika, waḍanna bika ʿan maʿrifati al-qulūbi limakānatika, waḍamma laka bi-al-ishtimāli ʿalayka ʾilā maṣūni manzilatika, fakunta ʿinda dhalika biḥaythu ʾarmasa al-makānu mukawwinahu, waṭamsa al-dalāʾila ʿalayhi min wahmi mutawahhimihi, fakunta fīmā hunālika bighaybin lighaybin intafat ʿan ḥaqāʾiqihi al-shukūku wa-al-raybu, kamā ʾanna al-ḥaqāʾiqa biḥaqqi al-yaqīni tuʿlamu wamulāḥaẓatu al-ʿiyāni lahā muḥtajabatun lā tutawahhamu, wamin warāʾi dhalika tawḥīdu al-muwaḥḥidi warabbāniyyatu al-ʾulūhiyyati al-mutafarridu ʿalā ʾawwaliyyatun ʾazaliyyatun wabaqāʾu sarmada al-ʾabadiyyati wahunāka ḍallat maqālīdu al-fuhamāʾi, wawaqafat ʿulūmu al-ʿulamāʾi, wa-intahat ʾilayhi ghāyātu ḥikmati al-ḥukamāʾi, wahadhihi ghāyatun limā hadhā naʿtuhu wasanā dharwhu, wa-intahat al-ṣifatu ʾilā ṣifatihi, wamin warāʾi dhalika barzakhin ʾilā yawmi yubʿathūna. waʾidhā buʿitha al-khalqu baʿda inqiḍāʾi muddati birazkhihim waʾaḥyawā liḥaqīqati al-baʿthi baʿda maytatihim ʿarafū ʾiḥyāʾa al-ḥayyi liman ʾaḥyāhu, watarakahu fī sarmadi al-baqāʾi liman ʾabqāhu, wafīmā ʾashart bihi min dhalika sharḥun yaṭūlu waṣfuhu, walā yaḥtamilu al-kitābu naʿtahu ʿalā kunhihi.

May you continue, you who have been found at God’s door, steadfastly stationed there; by Him, from Him, and toward Him, seeking what He loves from you; and desiring Him amid His favors and wondrous tidings. May your love, through Him and for Him, remain within what He loves for you. May He bring you to Himself by His election, to what He desires from you, so that He may choose you in what He entrusts to you and select and draw you near through what He appoints for you. Then may He make you appear in what He entrusts to you, yet hide you within the very might of that disclosure—raising your reality beyond the reach of observers, jealously guarding your station from the knowledge of hearts, and drawing you by His encompassing care into your protected rank. You will then be where place buries the one who brought it into being and where every proof of it is effaced from the imagination of anyone who imagines it. There you are an unseen for an unseen, from whose realities doubt and suspicion have departed. Such realities are known through true certainty, while direct vision of them remains veiled and cannot be imagined. Beyond that lies the unifier’s affirmation of unity and the lordly character of divinity, alone in pre-eternal priority and in the endless abiding of post-eternity. There the keys of the people of understanding go astray; the sciences of scholars halt; and the utmost ends of the sages’ wisdom reach their limit. This is the furthest point of everything bearing this description, the radiance of its summit. Description reaches its own attribute, and beyond that stands a barrier until the day they are raised. When creation is raised after the term of its barrier has elapsed and is restored to life for the reality of resurrection after death, people recognize that the Living One gives life to whomever He brings to life and leaves in endless abiding whomever He causes to abide. What I have indicated here would require a long explanation; a letter cannot describe its true nature.

§ 151 • SOURCE P 199

يَا أَخِي رَضِيَ اللَّهُ عَنْكَ، وَصَلِّ كِتَابَكَ السَّارَّ ظَاهِرَهُ وَبَاطِنَهُ وَأَوَّلَهُ وَآخِرَهُ وَسَرِرْت بِمَا ضَمَّنْته مِنْ عِلْمٍ غَرِيبٍ وَحُكْمٍ عَزِيزَةٍ وَإِشَارَاتٍ وَاضِحَةٍ مُنِيرَةٍ، وَلَمْ يَخْفَ عَلَيَّ مَا عَرَّضْت بِهِ مَعَ مَا صَرَّحْت بِهِ وَكُلُّ ذَلِكَ عَلَى عِلْمِي بِهِ وَسَبْقِي عَلَى فَهْمِ مَا قَصَدْت لَهُ بَيْنَ عِنْدِي إِلَى أَيْنَ مَوْئِلُهُ وَإِلَى أَيْنَ نِهَايَتُهُ وَمَصْدَرُهُ، وَمِنْ أَيْنَ أَوَّلُهُ وَآخِرُهُ وَكَيْفَ جَرَى عَلَيَّ مَنْ جَرَى الْحُكْمُ بِهِ، لَا عَدِمْت اسْتِعْصَامَكَ بِهِ مِنْهُ وَقِيَامَ عِصْمَتِكَ بِهِ لَهُ، غَلَبْت غَوَالِبَ قَاهِرَةً وَبَدَّهَتْ بِوَادِهِ بَاهِرَةٌ، أَوَدَتْ بِقُوَّةِ سُلْطَانِهَا تُقَاوِمَ سُلْطَانَهَا بِالتَّقَاهُرِ فِيمَا قَامَ مِنْهَا ثُمَّ حَمَلَ بَعْضَهَا عَلَى بَعْضٍ فَرَكَدَتْ مُتَوَارِيَةً وَهِيَ فِي الْحَقِيقَةِ بِالْقُوَّةِ مُتَظَاهِرَةٌ تَحَكَّمَتْ بِمَنِيعِ عِزِّ التَّصَاوُلِ بِلَا أَيْنَ وَلَا إِلَى أَيْنَ مُتَكَوِّنٌ بِكُنْهِ نِهَايَةٌ وَلَا هُوَ إِلَى مَوَاضِعَ مَحْدُودَةٍ، فَتُعْرَفُ لَهَا غَايَةُ، إبَادَتِهَا إبَادَةً مُسْتَظْلِمَةً وَسَطْوَتِهَا لِلْكُلِّ مُنْتَظِمَةً. هِيهْ ثُمَّ مَاذَا بَعْدَ ذَلِكَ. نَصَبَهُمْ غَرَضًا لِلْبَلَاءِ وَعَرَّضَهُمْ لِلْحِينِ وَالْجَلَاءِ، وَأَنْفَذَ عَلَيْهِمْ الْمُكَارِهَ بِمَاضِي الْقَضَاءِ، وَجَرَعَهُمْ الْمَوْتَ صَرْفًا وَأَجْرَى عَلَيْهِمْ بِقُدْرَتِهِ مَا يَشَاءُ، فَمِنْ بَيْنِ مُتَمَانِعٍ مُسْتَعْصِمٍ مَغْلُوبٍ، وَمِنْ بَيْنِ مُسْتَسْلِمٍ مَسْلُوبٍ فَلَا كَانَ الْمُسْتَسْلَمُ فِيهَا بِاسْتِسْلَامِهِ نَاجِيًا وَلَا الْمُتَمَانِعُ بِالِاسْتِعْصَامِ مِنْ طَلَبِهَا خَارِجًا، حُبِسَتْ أَنْفَاسُهُمْ فِي أَنْفَاسِهِمْ فَهُمْ عَلَى فَرْطِ الْبَلَاءِ كَاظِمُونَ وَتَغَصَّصُوا بِتَجَرُّعِ الْمَرِّ الْمُتْلَفِ فَهُمْ عَلَى التَّلَفِ مُشْرِفُونَ، فَلَوْ أُطْلِقَتْ الْأَرْوَاحُ أَنْ تُفِيضَ لَكَانَ فِي ذَلِكَ رَاحَتُهَا، لَكِنَّهُ فِي الْمَوْتِ أَلَمُ مَذَاقِ الْمَوْتِ حَابِسَهَا، لَا يَأْمَلُونَ بَعْدَ الْمَوْتِ فَرْجًا، وَلَا لَهُمْ قَبْلَ الْمَوْتِ مِنْ فَرْطِ الْبَلَاءِ مَخْرَجٌ.

Yā ʾakhī raḍiya Allāhu ʿanka, waṣalli kitābaka al-sārra ẓāhirahu wabāṭinahu waʾawwalahu waʾākhirahu wasarirt bimā ḍammanth min ʿilmin gharībin waḥukmin ʿazīzatin waʾishārātin wāḍiḥatin munīratin, walam yakhfa ʿalayya mā ʿarraḍt bihi maʿa mā ṣarraḥt bihi wakullu dhalika ʿalā ʿilmī bihi wasabqī ʿalā fahmi mā qaṣadt lahu bayna ʿindī ʾilā ʾayna mawʾiluhu waʾilā ʾayna nihāyatuhu wamaṣdaruhu, wamin ʾayna ʾawwaluhu waʾākhiruhu wakayfa jarā ʿalayya man jarā al-ḥukmu bihi, lā ʿadimt istiʿṣāmaka bihi minhu waqiyāma ʿiṣmatika bihi lahu, ghalabt ghawāliba qāhiratan wabaddahat biwādihi bāhiratun, ʾawadat biquwwati sulṭānihā tuqāwima sulṭānahā bi-al-taqāhuri fīmā qāma minhā thumma ḥamala baʿḍahā ʿalā baʿḍin farakadat mutawāriyatan wahiya fī al-ḥaqīqati bi-al-quwwati mutaẓāhiratun taḥakkamat bimanīʿi ʿizzi al-taṣāwuli bilā ʾayna walā ʾilā ʾayna mutakawwinun bikunhi nihāyatun walā huwa ʾilā mawāḍiʿa maḥdūdatin, fatuʿrafu lahā ghāyatu, ʾbādatihā ʾbādatan mustaẓlimatan wasaṭwatihā li-l-kulli muntaẓimatan. hīh thumma mādhā baʿda dhalika. naṣabahum gharaḍan li-l-balāʾi waʿarraḍahum li-l-ḥīni wa-al-jalāʾi, waʾanfadha ʿalayhim al-mukāriha bimāḍī al-qaḍāʾi, wajaraʿahum al-mawta ṣarfan waʾajrā ʿalayhim biqudratihi mā yashāʾu, famin bayni mutamāniʿin mustaʿṣimin maghlūbin, wamin bayni mustaslimin maslūbin falā kāna al-mustaslamu fīhā bi-istislāmihi nājiyan walā al-mutamāniʿu bi-al-istiʿṣāmi min ṭalabihā khārijan, ḥubisat ʾanfāsuhum fī ʾanfāsihim fahum ʿalā farṭi al-balāʾi kāẓimūna wataghaṣṣaṣū bitajarruʿi al-marri al-mutlafi fahum ʿalā al-talafi mushrifūna, falaw ʾuṭliqat al-ʾarwāḥu ʾan tufīḍa lakāna fī dhalika rāḥatuhā, lakinnahu fī al-mawti ʾalamu madhāqi al-mawti ḥābisahā, lā yaʾmalūna baʿda al-mawti farjan, walā lahum qabla al-mawti min farṭi al-balāʾi makhrajun.

My brother—may God be pleased with you—your letter arrived, bringing joy in its outward and inward meanings, its beginning and its end. I rejoiced in the rare knowledge, precious wisdom, and clear, luminous allusions it contained. Nothing you suggested indirectly was hidden from me, any more than what you stated openly. Because I already know it and understood beforehand what you intended, it is clear to me where it finds refuge, where it ends and begins, where it proceeds from, and how the ruling that passed over me came to pass. May you never lack the protection through which you cling to Him from Him, or the safeguarding by which you stand through Him for Him. Overpowering forces prevailed, and dazzling inrushes appeared suddenly. The force of their authority destroyed whatever resisted their authority in mutual subjugation. Then He made one force bear down upon another, and it fell still and hidden, although in truth it remained manifest in power. Through impregnable might, the collision ruled without a where or a destination, without taking form in the essence of an end or reaching any bounded place where a limit might be known. Its destruction is a darkening destruction, and its force enfolds everything. Hush—then what comes after that? He sets them up as targets for trial, exposes them to death and departure, executes painful things upon them through the decisive decree, makes them swallow undiluted death, and by His power causes whatever He wills to pass over them. One resists and seeks protection yet is overcome; another surrenders and is stripped away. The one who surrenders is not saved by surrender, nor does the resister escape its pursuit through seeking protection. Their breaths are confined within their breaths; amid extreme affliction they choke back all speech. They gag on the fatal bitterness they are made to swallow and stand at the brink of destruction. If their spirits were permitted to pour out, that would be relief; but even in death He confines them within the painful taste of dying. They hope for no relief after death, and before death the severity of the trial gives them no exit.

§ 152

يَا أَخِي هَؤُلَاءِ قَوْمٌ هَذِهِ بَعْضُ صِفَاتِهِمْ وَكَرِهْت الْإِطَالَةَ عَلَيْكَ فِي نَعْتِ حَالِهِمْ، وَسَمِعَ سَامِعُونَ بِبَعْضٍ نَعْتَ مَا بَلَغَ الْقَوْمُ إِلَيْهِ، وَمَا الْقَوْمُ مِنْ حَقَائِقِ ذَلِكَ كَائِنُونَ لَدَيْهِ، فَسُمُّوا بِالْهُمُومِ انْتِهَاءً إِلَى مُطَالَبَتِهِ قَبْلَ النُّزُولِ بِالْكَوْنِ فِي مَحْضِ حَقِيقَتِهِ. وَشُبِّهَ عَلَيْهِمْ فِيهِ كَائِنَاتُ الْمَحْظِيِّ وَخَفِيَ عَلَيْهِمْ الْمُعَزِّزُ مِنْ كَوْنِ التَّوَلِّي، وَجَرَتْ عَلَيْهِمْ أَحْكَامُ أُولَئِكَ فِي أَحْكَامِهِمْ وَاسْتَمَرَّ مُتَرَادِفُ الزَّلَلِ عَلَى مُضِيِّ أَيَّامِهِمْ، وَكَانَ عِنْدَهُمْ أَنَّهُمْ أُولَئِكَ وَلَيْسُوا بِأُولَئِكَ، وَقَوِيَ عَلَيْهِمْ مُوهِمُ حَالِهِمْ أَنَّهُمْ فِيمَا هُنَالِكَ.

Yā ʾakhī haʾulāʾi qawmun hadhihi baʿḍu ṣifātihim wakariht al-ʾiṭālata ʿalayka fī naʿti ḥālihim, wasamiʿa sāmiʿūna bibaʿḍin naʿta mā balagha al-qawmu ʾilayhi, wamā al-qawmu min ḥaqāʾiqi dhalika kāʾinūna ladayhi, fasummū bi-al-humūmi intihāʾan ʾilā muṭālabatihi qabla al-nuzūli bi-al-kawni fī maḥḍi ḥaqīqatihi. washubbiha ʿalayhim fīhi kāʾinātu al-maḥẓiyyi wakhafiya ʿalayhim al-muʿazzizu min kawni al-tawallī, wajarat ʿalayhim ʾaḥkāmu ʾūlaʾika fī ʾaḥkāmihim wa-istamarra mutarādifu al-zalali ʿalā muḍiyyi ʾayyāmihim, wakāna ʿindahum ʾannahum ʾūlaʾika walaysū biʾūlaʾika, waqawiya ʿalayhim mūhimu ḥālihim ʾannahum fīmā hunālika.

My brother, these are a people, and what I have given is only a part of their description. I disliked burdening you with a lengthy account of their condition. Some listeners heard a portion of the description of what these people reached and where the realities of that condition placed them. They gave themselves over to anxious aspirations, claiming the object before descending into the actual being of its pure reality. The conditions of those truly favored were confused for them, and the sustaining force of divine guardianship remained hidden. The principles applying to the true people seemed to apply to them as well, and successive slips continued throughout their days. They supposed themselves to be those people, though they were not; the illusion produced by their state grew strong until they imagined themselves to stand there.

§ 153

هَيْهَاتَ هَيْهَاتَ مَا أَبْعَدَ مِنْ ذَلِكَ مَنَالَهُمْ وَمَا أَعْظَمَ مَا يُجْرَى عَلَيْهِمْ مِنْ الْخَلَلِ فِي تَوَهُّمِ حَالِهِمْ، أَعَاذَنَا اللَّهُ وَإِيَّاكَ يَا أَخِي مِنْ كُلِّ حَالٍ لَا تَكُونُ لِمَحْضِ الْحَقِيقَةِ مُتَصَادِفَةً، وَلَا تَكُونُ لِمَا أَحْكَمَهُ الْحَقُّ مُؤَالَفَةً. وَمَعَ مَا ذَكَرْتُهُ مِنْ هَذِهِ الْحَالِ وَمَا فِيهَا فَهِيَ وَاسِطَةٌ بَيْنَ حَالَيْنِ وَاَلَّذِي جَرَى مِنْهَا فَرْقٌ إِذَا انْكَشَفَتْ بَيْنَ مَنْزِلَتَيْنِ وَلَيْسَ مُرَادُ الْحَقِّ بِهَا هِيَ بِعَيْنِهَا، لَكِنَّ ذَلِكَ عَلَى صِحَّةِ كَوْنِهِ لِيَكْشِفَ بِهَا مَا وَرَاءَهَا. وَعِلْمُ الْأَكَابِرِ وَمَنَازِلِ الْعُظَمَاءِ وَأَمَاكِنِ الْحُكَمَاءِ وَصَرِيحُ حَقِيقَةِ فَهْمِ الْفُهَمَاءِ بَعْدَ عُبُورِ ذَلِكَ وَتَجَاوُزِهِ إِلَى مَا لَوْ سَنَحَ سَانِحٌ لِتَعْبِيرِهِ وَجَرَى الْحُكْمُ بِبَعْضِ وَصْفِ تَفْسِيرِهِ لَخَشَعَتْ الْوُجُوهُ لِلْحَى الْقَيُّومِ وَقَدْ خَابَ مَنْ حَمَلَ ظُلْمًا.

Hayhāta hayhāta mā ʾabʿada min dhalika manālahum wamā ʾaʿẓama mā yujrā ʿalayhim min al-khalali fī tawahhumi ḥālihim, ʾaʿādhanā Allāhu waʾiyyāka yā ʾakhī min kulli ḥālin lā takūnu limaḥḍi al-ḥaqīqati mutaṣādifatan, walā takūnu limā ʾaḥkamahu al-ḥaqqu muʾālafatan. wamaʿa mā dhakartuhu min hadhihi al-ḥāli wamā fīhā fahiya wāsiṭatun bayna ḥālayni wa-alladhī jarā minhā farqun ʾidhā inkashafat bayna manzilatayni walaysa murādu al-ḥaqqi bihā hiya biʿaynihā, lakinna dhalika ʿalā ṣiḥḥati kawnihi liyakshifa bihā mā warāʾahā. waʿilmu al-ʾakābiri wamanāzili al-ʿuẓamāʾi waʾamākini al-ḥukamāʾi waṣarīḥu ḥaqīqati fahmi al-fuhamāʾi baʿda ʿubūri dhalika watajāwuzihi ʾilā mā law sanaḥa sāniḥun litaʿbīrihi wajarā al-ḥukmu bibaʿḍi waṣfi tafsīrihi lakhashaʿat al-wujūhu li-l-ḥā al-qayyūmi waqad khāba man ḥamala ẓulman.

Far, very far! How remote their attainment is, and how grave the fault that runs through their imagined state. May God protect us and you, my brother, from every condition that does not coincide with pure reality and accord with what the Real has firmly established. Despite what I have said of this state and what it contains, it is only an intermediate position between two states. What occurs within it is a dividing point, once unveiled, between two stations. It is not itself what the Real intends; rather, it truly exists so that He may uncover by it what lies beyond. Knowledge of the great, the stations of the eminent, the places of the sages, and the explicit reality understood by people of deep understanding come only after crossing and passing beyond it—toward something that, if any intimation of its expression arose and judgment permitted even part of its interpretation to be described, would make faces humble themselves before the Living, the Self-Subsisting; and whoever bears wrongdoing would fail.

§ 154 • SOURCE P 200

يَا أَخِي لَا عَدِمْتَ إِشَارَتَكَ بِالْحَقِّ عَلَى مَا بَسَطَ الْحَقَّ إِلَيْكَ وَقَّرَّتْ عَيْنِي فِيكَ بِبُلُوغِ النِّهَايَةِ إِلَى مَا أَطْلَعَكَ الْحَقُّ عَلَيْهِ. أَنْتَ بَعْضُ أُنَاسِي وَشُرَكَاءُ رَغْبَتِي وَكَبِيرٌ مِنْ كُبَرَاءِ إِخْوَتِي وَخَلِّ مِنْ أُخَلاَءِ قَلْبِي بِخَالِصِ مَحَبَّتِي، أَلَسْتُ أَحَدَ مَنْ بَقِيَ مَنْ كُبَرَاءِ إِخْوَتِنَا وَأَحَدُ الْمُشَارِ إلَيهِمْ مِنْ أَبْنَاءِ جِنْسِنَا وَمَنْ عَظُمَتْ نِعْمَةُ اللهِ عَلَيْهِ فِيهِ فِيمَا وَهَبَهُ لَنَا مِنْهُ، لَا تَدَعُ يَا أَخِي مُتَفَضِّلًا مُتَطَوِّلًا مُحْسِنًا مُكَاتَبَتَنَا وَمُوَاصَلَتَنَا نَسْتَرِيحُ عِنْدَ ذَلِكَ إِلَى طِيبِ خَبَرِكَ وَنَتَفَرَّجُ بِبَقَاءِ أَثَرِكَ وَنَبْتَهِجُ بِعَظِيمِ مَا وَهَبَهُ اللهُ لَكَ، فَإِنْ كَانَ ذَلِكَ عِنْدَكَ مِمَّا نَسْتَحِقُّهُ فَعَلْتَه وَإِلَّا جَعَلْتَ ذَلِكَ تَطَوُّعًا مِنْكَ عَلَينَا وَاِمْتِنَانًا يُصِلُ مِنْكَ إِلَيْنَا. وَعَلَيْكَ سَلَامُ اللَّهِ وَرَحْمَتُهُ وَعَلَى جَمِيعِ إِخْوَانِنَا

Yā ʾakhī lā ʿadimta ʾishārataka bi-al-ḥaqqi ʿalā mā basaṭa al-ḥaqqa ʾilayka waqqarrat ʿaynī fīka bibulūghi al-nihāyati ʾilā mā ʾaṭlaʿaka al-ḥaqqu ʿalayhi. ʾanta baʿḍu ʾunāsī washurakāʾu raghbatī wakabīrun min kubarāʾi ʾikhwatī wakhalli min ʾukhalʾaʾi qalbī bikhāliṣi maḥabbatī, ʾalastu ʾaḥada man baqiya man kubarāʾi ʾikhwatinā waʾaḥadu al-mushāri ʾlayhim min ʾabnāʾi jinsinā waman ʿaẓumat niʿmatu Allāhi ʿalayhi fīhi fīmā wahabahu lanā minhu, lā tadaʿu yā ʾakhī mutafaḍḍilan mutaṭawwilan muḥsinan mukātabatanā wamuwāṣalatanā nastarīḥu ʿinda dhalika ʾilā ṭībi khabarika wanatafarraju bibaqāʾi ʾatharika wanabtahiju biʿaẓīmi mā wahabahu Allāhu laka, faʾin kāna dhalika ʿindaka mimmā nastaḥiqquhu faʿaltah waʾillā jaʿalta dhalika taṭawwuʿan minka ʿalaynā wa-imtinānan yuṣilu minka ʾilaynā. waʿalayka salāmu Allāhi waraḥmatuhu waʿalā jamīʿi ʾikhwāninā

My brother, may I never be deprived of your indication, through the Real, concerning what the Real has opened out to you. May my eye be gladdened by your reaching the furthest point of what the Real has shown you. You are among my intimate companions, a partner in my longing, a foremost member among my great brethren, and a friend among the friends of my heart whom I love in purity. Are you not one of the remaining leaders of our brotherhood, one of those toward whom people point among those of our kind, and one through whom God’s blessing upon us has grown immense in what He has granted us from you? My brother, do not cease—out of gracious generosity and kindness—to write to us and maintain our bond. Then we may find ease in good news of you, take comfort that your trace remains, and rejoice in the immense gift God has bestowed upon you. If you think us deserving of this, then do it as our due; otherwise make it a voluntary favor and gracious gift reaching us from you. Upon you be God’s peace and mercy, and upon all our brethren.

END OF PART THREE