Manazil Al Sairin ila al Haqq Al Mubin: Stations of the Wayfarers to the Manifest Truth by Khwaja Abd Allah Ansari

مَنَازِلُ السَّائِرِينَ إِلَى الْحَقِّ الْمُبِينِ

Manāzil al-Sāʾirīn ilā al-Ḥaqq al-Mubīn

The Stations of the Wayfarers to the Manifest Truth

ʿAbd Allāh al-Anṣārī al-Harawī

عَبْدُ اللَّهِ الْأَنْصَارِيُّ الْهَرَوِيُّ

READING EDITION • 100 STATIONS

About this edition

This volume presents the complete introduction and all one hundred stations in a repeating three-part format: fully vocalized Arabic, academic transliteration, and a new modern-English rendering. The Arabic is arranged as a reading text, with modern punctuation and normalized spacing; it is not a diplomatic facsimile.

The base text follows the complete Dār al-Kutub al-ʿIlmiyya printing (Beirut, 1988), as represented in the matching Shamela digital witness. It was checked line by line against the fully vocalized comparison text published by Stations of the Travelers. The wording and sequence were retained from the Arabic source; the comparison site's English was used only as a semantic check, and the English in this volume was independently worded.

Technical terms are translated where an English equivalent remains clear. A small group of terms—among them tawḥīd, fanāʾ, baqāʾ, jamʿ, and iḥsān—is retained when the Arabic carries a specialized meaning not captured by one English word.

Textual decisions

• A sentence applying Qur'an 3:200 to the three degrees of patience has been restored in Station 31; it is present in the continuous Arabic witness but absent from the comparison site's page layout.

• In Station 63, the reading maʿzan (مَعْزًى, “an object of consolation”) is retained from the DKI/Shamela witness. Some commentarial transmissions instead read maqarrun (مَقَرٌّ, “a resting place”).

Transliteration

Long vowels: ā, ī, ū. Emphatics and pharyngeals: ḥ, ṣ, ḍ, ṭ, ẓ, ʿ. Hamza: ʾ. Digraphs: th, dh, kh, gh. The definite article's audible assimilation is shown (for example, ar-raḥmān), and grammatical endings are retained where the vocalized Arabic supplies them.

Text sources

Complete Arabic printing and scan: al-Waqfeya catalogue record. Digital Arabic witness: Shamela. Vocalized comparison witness: Stations of the Travelers.

الْمُقَدِّمَةُ

al-Muqaddima

Introduction

بِسْمِ اللهِ الرَّحْمَنِ الرَّحِيمِ الْحَمْدُ للهِ الْوَاحِدِ الْأَحَدِ الْقَيُّومِ الصَّمَدِ اللَّطِيفِ الْقَرِيبِ، الَّذِي أمْطَرَ سَرائِرَ العَارِفينَ كَرائِمَ الْكَلِمِ مِنْ غمَائِمِ الحِكَمِ، وألاحَ لَهُم لَوَائِحَ الْقِدَمِ فِي صَفَائِحِ الْعَدَمِ، ودَلَّهُم علَى أقْرَبِ السُّبُلِ إِلَى الْمِنْهَاجِ الأوَّلِ، وَرَدَّهُم مِن تَفَرُّقِ الْعِلَلِ إِلَى عَيْنِ الْأَزَلِ، وَبَثَّ فيهِم ذَخَائِرَهُ، وأوْدَعَهُم سَرَائِرَهُ. وَأشْهَدُ أَن لَا إِلَهَ إِلَّا اللهُ وَحْدَهُ لَا شَرِيكَ لَهُ الأوَّلُ الآخِرُ الظَّاهِرُ الْبَاطِنُ الَّذِي مَدَّ ظِلّ التَّلوينِ عَلى الْخَلِيقَةِ مَدًّا طَويلًا ثُمَ جَعَلَ شَمْسَ التَّمْكِينِ لِصَفْوتِهِ عَلَيْهِ دَلِيلًا ثُمَّ قَبَضَ ظِلَّ التَّفْرِقَةِ عَنْهُم إِلَيْهِ قَبْضًا يَسِيرًا. وَصَلَاتُهُ وَسَلَامُهُ عَلى صَفِيِّهِ، الَّذِي أقسَمَ بِهِ فِي إِقَامَةِ حَقِّهِ، مُحَمَّدٍ وَآلِهِ كَثيرًا.

bismi Allāhi ar-raḥmani ar-raḥīmi al-ḥamdu lillāhi al-waḥidi al-ʾaḥadi al-qayyūmi aṣ-ṣamadi al-laṭīfi al-qarībi, alladhī ʾamṭara sarāʾira al-ʿārifyna karāʾima al-kalimi min ghmāʾimi al-ḥikami, wʾalāḥa lahum lawaʾiḥa al-qidami fī ṣafāʾiḥi al-ʿadami, wdallahum ʿalā ʾaqrabi as-subuli ʾilā al-minhāji al-ʾawwali, waraddahum min tafarruqi al-ʿilali ʾilā ʿayni al-ʾazali, wabaththa fyhim dhakhāʾirahu, wʾawdaʿahum sarāʾirahu. waʾashhadu ʾan lā ʾilaha ʾillā Allāhu waḥdahu lā sharīka lahu al-ʾawwalu al-ʾākhiru aẓ-ẓāhiru al-bāṭinu alladhī madda ẓill at-talwyni ʿalā al-khalīqati maddan ṭawylan thuma jaʿala shamsa at-tamkīni liṣafwtihi ʿalayhi dalīlan thumma qabaḍa ẓilla at-tafriqati ʿanhum ʾilayhi qabḍan yasīran. waṣalātuhu wasalāmuhu ʿalā ṣafiyyihi, alladhī ʾaqsama bihi fī ʾiqāmati ḥaqqihi, muḥammadin waʾālihi kathyran.

In the name of Allah, the All-Merciful, the Ever-Merciful. Praise belongs to Allah: the One, the Unique, the Self-Sustaining, the One upon whom all depend, the Subtle, the Near. He rained noble words upon the inward hearts of the knowers from clouds of wisdom; showed them flashes of pre-eternity upon the pages of nonexistence; guided them by the nearest roads to the first path; returned them from the scattered play of causes to the very source of beginningless eternity; spread His treasures among them; and entrusted His secrets to them. I bear witness that there is no god but Allah alone, without partner—the First and the Last, the Manifest and the Hidden. He cast the long shade of changing states over creation, then made the sun of establishedness a guide to Him for His chosen ones, and gently drew the shadow of dispersion back from them to Himself. May His abundant blessings and peace rest upon His chosen one—Muhammad—by whom He swore in establishing His right, and upon his family.

وَبَعدُ فَإِنَّ جَمَاعَةً مِنَ الرَّاغِبينَ فِي الْوُقُوفِ عَلَى مَنَازِلِ السَّائِرينَ إِلَى الْحَقِّ عَزَّ اسْمُهُ مِن الْفُقَرَاءِ مِن أهلِ هِرَاة والغُرباءِ طَالَ عَليّ مَسْألتُهُم إيَّايَ زَمَانًا أَنْ أُبَيِّنَ لَهُم فِي مَعْرِفَتِهَا بَيَانًا يَكونُ عَلى مَعَالِمِها عُنْوانًا فَأجَبْتُهُم بِذَلِكَ بَعدَ استِخارَتِي اللهَ واستِعَانَتي بِهِ. وسَألونِي أَنْ أُرَتِّبَهَا لَهُم تَرتيبًا يُشِيرُ إِلَى تَوالِيهَا وَيَدُلُّ عَلَى الْفُرُوعِ الَّتِي تَلِيهَا وَأَنْ أُخَلِّيَهُ مِن كَلَامِ غَيْرِي وأَخْتَصِرَهُ لِيَكُونَ ألطَفَ فِي اللَّفْظِ وَأخَفَّ للْحِفْظِ. وَإِنِّي خِفْتُ أَنِّي إِنْ أَخَذْتُ فِي شَرْحِ قَولِ أَبِي بَكْرٍ الكتَّانِي إِنَّ بَينَ العَبْدِ وَالْحَقِّ ألْفُ مَقَامٍ مِن نُورٍ وظُلْمَةٍ طَوَّلْتُ عَليَّ وَعَلَيْهِم فَذَكَرتُ أَبْنِيَةَ تِلْكَ المَقَامَاتِ الَّتِي تُشِيرُ إِلَى تَمَامِهَا وتَدُلُّ عَلَى مَرَامِهَا وَأَرْجُو لَهُم بَعدَ صِدقِ قَصْدِهِم مَا قَالَ أَبُو عُبَيْدٍ البُسْرِي "إِنَّ للهِ عِبَادًا يُرِيهِم فِي بِدَايَاتِهِم مَا فِي نِهَايَاتِهِم." ثُمَّ إِنِّي رَتَّبْتُهُ لَهُم فُصُولًا وأبْوابًا يُغنِي ذَلِكَ التَّرْتِيبُ عَن التَّطْوِيلِ الْمُؤَدِّي إِلَى المَلالِ وَيكُونُ مَنْدُوحَةً عَن التَّسآلِ فَجَعَلتُهُ مِائَةَ مَقَامٍ مَقسُومَةً عَلى عَشَرَةِ أَقسَام.

wabaʿdu faʾinna jamāʿatan min ar-rāghibyna fī al-wuqūfi ʿalā manāzili as-sāʾiryna ʾilā al-ḥaqqi ʿazza asmuhu min al-fuqarāʾi min ʾahli hirāh wa-al-ghurbāʾi ṭāla ʿalyy masʾaltuhum ʾiyyāya zamānan ʾan ʾubayyina lahum fī maʿrifatihā bayānan yakwnu ʿalā maʿālimihā ʿunwnan faʾajabtuhum bidhalika baʿda astikhāratī Allāha wstiʿānaty bihi. wsaʾalwnī ʾan ʾurattibahā lahum tartyban yushīru ʾilā tawlīhā wayadullu ʿalā al-furūʿi allatī talīhā waʾan ʾukhalliyahu min kalāmi ghayrī wʾakhtaṣirahu liyakūna ʾalṭafa fī al-lafẓi waʾakhaffa li-l-ḥifẓi. waʾinnī khiftu ʾannī ʾin ʾakhadhtu fī sharḥi qawli ʾabī bakrin al-kttānī ʾinna bayna al-ʿabdi wa-al-ḥaqqi ʾalfu maqāmin min nūrin wẓulmatin ṭawwaltu ʿalyya waʿalayhim fadhakartu ʾabniyata tilka al-maqāmāti allatī tushīru ʾilā tamāmihā wtadullu ʿalā marāmihā waʾarjū lahum baʿda ṣidqi qaṣdihim mā qāla ʾabū ʿubaydin al-busrī "ʾinna lillāhi ʿibādan yurīhim fī bidāyātihim mā fī nihāyātihim." thumma ʾinnī rattabtuhu lahum fuṣūlan wʾabwban yughnī dhālika at-tartību ʿan at-taṭwīli al-muʾaddī ʾilā al-malāli waykūnu mandūḥatan ʿan at-tasʾāli fajaʿaltuhu miāʾata maqāmin maqsūmatan ʿalā ʿasharati ʾaqsām.

To proceed: for a long time, a group of the poor of Herat and of strangers who wished to understand the stations of those journeying to the Real—exalted is His name—asked me to give them an account that would serve as a signpost to those stations. After seeking Allah's guidance and help, I answered them. They asked me to arrange the stations in their sequence, indicate the branches that follow from them, keep the book free of anyone else's discourse, and make it concise, so that its wording would be gentler and its memorization easier. I feared that, were I to explain Abū Bakr al-Kattānī's saying, “Between the servant and the Real lie a thousand stations of light and darkness,” I would burden both myself and them with length. I therefore set down the structures of those stations—structures that point to their completion and disclose their aim. If their purpose is sincere, I hope for them what Abū ʿUbayd al-Buṣrī described: “Allah has servants to whom He shows at their beginnings what lies in their endings.” I then ordered the work into divisions and chapters. This arrangement removes the need for wearisome length and repeated questioning. I made it one hundred stations divided into ten sections.

وَقد قَالَ الْجُنَيْدُ قَدْ يُنْقل العَبْد مِنْ حَال إِلَى حَال أَرْفَعَ مِنْهَا وَقد بَقِيَ عَلَيْهِ مِنَ الَّتِي نُقِلَ عَنْهَا بَقِيَّةٌ فَيُشْرِفُ عَلَيْهَا مِن الْحَالةِ الثَّانِيَةِ فَيُصلِحُهَا. وَعِنْدِي أَنَّ العَبْدَ لَا يَصِحُّ لَهُ مَقَامٌ حَتَّى يَرْتَفِعَ عَنهُ ثُمَّ يُشرِفَ عَلَيْهِ فَيُصَحِّحَهُ. وَاعْلَم أَن السَّائرين فِي هَذِهِ المَقَامَاتِ عَلَى اخْتِلَاف مُفْظِعٍ لَا يَجْمَعُهُمْ تَرْتِيبٌ قَاطِعٌ وَلَا يَقِفُهُم مُنْتَهًى جَامِعٌ.

waqd qāla al-junaydu qad yunql al-ʿabd min ḥāl ʾilā ḥāl ʾarfaʿa minhā waqd baqiya ʿalayhi min allatī nuqila ʿanhā baqiyyatun fayushrifu ʿalayhā min al-ḥālti ath-thāniyati fayuṣliḥuhā. waʿindī ʾanna al-ʿabda lā yaṣiḥḥu lahu maqāmun ḥattā yartafiʿa ʿanhu thumma yushrifa ʿalayhi fayuṣaḥḥiḥahu. waʿlam ʾan as-sāʾryn fī hādhihi al-maqāmāti ʿalā akhtilāf mufẓiʿin lā yajmaʿuhum tartībun qāṭiʿun walā yaqifuhum muntahanā jāmiʿun.

Al-Junayd said that a servant may be moved from one state to a higher state while something of the former still remains unfinished; from the second state, the servant looks back upon the first and puts it right. In my view, no station becomes sound for a servant until the servant rises beyond it, looks back upon it, and corrects it. Know also that the wayfarers differ profoundly in these stations: no rigid sequence gathers them all, and no single endpoint brings them all to a halt.

وَقَدْ صَنَّفَ جَمَاعَةٌ مِنَ الْمُتَقَدِّمِينَ والمُتَأخِّرينَ فِي هَذَا الْبَابِ تَصَانِيفَ عَسَاكَ لَا تَرَاهَا أَو أَكْثَرَهَا عَلَى حُسْنِهَا مُغْنِيَةً كَافِيَةً. مِنْهُم مَنْ أَشَارَ إِلَى الْأُصُولِ وَلم يَفِ بالتَّفْصِيلِ. وَمِنْهُم مَنْ جَمَعَ الحِكايَاتِ وَلَم يُلَخِّصْها تَلخيصًا وَلَمْ يُخَصِّصْ النُّكْتَةَ تَخْصِيصًا. وَمِنْهُم مَن لَمْ يُمَيّزْ بَينَ مَقَامَات الْخَاصَّة وضَرُوراتِ الْعَامَّةِ. وَمِنْهُم مَنْ عَدَّ شَطْحَ المَغلوبِ مقَامًا وَجَعَلَ بَوْحَ الْوَاجِدِ وَرَمْزَ المُتَمَكِّنِ شَيْئا عَامًّا. وَأَكْثَرُهم لَمْ يَنْطِقْ عَن الدَّرَجَاتِ.

waqad ṣannafa jamāʿatun min al-mutaqaddimīna wa-al-mutaʾakhkhiryna fī hādhā al-bābi taṣānīfa ʿasāka lā tarāhā ʾaw ʾaktharahā ʿalā ḥusnihā mughniyatan kāfiyatan. minhum man ʾashāra ʾilā al-ʾuṣūli walm yafi bi-t-tafṣīli. waminhum man jamaʿa al-ḥikāyāti walam yulakhkhiṣhā talkhyṣan walam yukhaṣṣiṣ an-nuktata takhṣīṣan. waminhum man lam yumayyz bayna maqāmāt al-khāṣṣah wḍarūrāti al-ʿāmmati. waminhum man ʿadda shaṭḥa al-maghlwbi mqāman wajaʿala bawḥa al-wajidi waramza al-mutamakkini shayʾā ʿāmman. waʾaktharuhm lam yanṭiq ʿan ad-darajāti.

A number of earlier and later authors have composed books on this subject, yet for all their merit you may find that none—or few—are fully sufficient. Some indicated the foundations but did not provide the details. Some collected reports without distilling them or isolating their central insight. Some failed to distinguish the stations of the elect from the necessities of ordinary believers. Some counted the ecstatic utterance of one overcome as a station, and treated the disclosure of one seized by spiritual finding or the allusion of a firmly established master as though it applied to everyone. Most did not speak about the degrees within each station.

وَاعْلَمْ أَن الْعَامَّةَ مِنْ عُلَمَاءِ هَذِهِ الطَّائِفَةِ والمُشيرِينَ إِلَى هَذِهِ الطَّرِيقَةِ اتَّفقُوا عَلى أَنَّ النِّهاياتِ لَا تصِحُّ إِلَّا بِتَصحيحِ البِدايَاتِ كَمَا أَنَّ الْأَبْنِيَةَ لَا تَقُومُ إِلَّا عَلى الأسَاسِ. وَتَصْحِيحُ البَداياتِ هُوَ إِقَامَةُ الْأَمْرِ عَلى مُشَاهدَةِ الْإِخْلَاصِ وَمُتابَعَةِ السُّنَّةِ وتَعْظيمِ النَّهْيِ عَلى مُشَاهَدَةِ الْخَوْفِ ورِعايَةِ الْحُرْمَةِ والشَّفَقَةِ عَلى الْعَالَمِ بِبَذْلِ النَّصِيحَةِ وَكَفِّ الْمُؤْنَةِ وَمُجَانَبَةِ كُلِّ صَاحِبٍ يُفْسِدُ الْوَقْتَ وَكُلِّ سَبَبٍ يَفْتِنُ الْقَلْبَ.

waʿlam ʾan al-ʿāmmata min ʿulamāʾi hādhihi aṭ-ṭāʾifati wa-al-mushyrīna ʾilā hādhihi aṭ-ṭarīqati attafqū ʿalā ʾanna an-nihāyāti lā tṣiḥḥu ʾillā bitaṣḥyḥi al-bidāyāti kamā ʾanna al-ʾabniyata lā taqūmu ʾillā ʿalā al-ʾasāsi. wataṣḥīḥu al-badāyāti huwa ʾiqāmatu al-ʾamri ʿalā mushāhdati al-ʾikhlāṣi wamutābaʿati as-sunnati wtaʿẓymi an-nahyi ʿalā mushāhadati al-khawfi wriʿāyati al-ḥurmati wa-ash-shafaqati ʿalā al-ʿālami bibadhli an-naṣīḥati wakaffi al-muʾnati wamujānabati kulli ṣāḥibin yufsidu al-waqta wakulli sababin yaftinu al-qalba.

Know that the recognized scholars of this community and the guides to this path agree that the endings cannot be sound unless the beginnings are made sound, just as a building cannot stand without a foundation. To make the beginnings sound is to uphold the command while witnessing sincerity and following the Sunnah; to magnify the prohibition while witnessing fear and guarding what is sacred; to show compassion to the world by offering sincere counsel and withholding one's burden from others; and to avoid every companion who spoils one's time and every cause that puts the heart to trial.

عَلَى أَنَّ النَّاسَ فِي هَذَا الشَّأْنِ ثَلَاثَةُ نَفَرٍ: رَجُلٌ يَعْمَلُ بَيْنَ الْخَوْفِ وَالرَّجَاءِ شَاخِصًا إِلَى الْحُبِّ مَعَ صُحْبَةِ الْحَيَاءِ، فَهَذَا هُوَ الَّذِي يُسَمَّى الْمُرِيدَ. وَرَجُلٌ مُخْتَطَفٌ مِنْ وَادِي التَّفَرُّقِ إِلَى وَادِي الْجَمْعِ، وَهُوَ الَّذِي يُقَالُ لَهُ الْمُرَادُ. وَمَنْ سِوَاهُمَا مُدَّعٍ مَفْتُونٌ مَخْدُوعٌ. وَجَمِيعُ هَذِهِ الْمَقَامَاتِ تَجْمَعُهَا رُتَبٌ ثَلَاثٌ: الرُّتْبَةُ الْأُولَى أَخْذُ الْقَاصِدِ فِي السَّيْرِ، وَالرُّتْبَةُ الثَّانِيَةُ دُخُولُهُ فِي الْغُرْبَةِ، وَالرُّتْبَةُ الثَّالِثَةُ حُصُولُهُ عَلَى الْمُشَاهَدَةِ الْجَاذِبَةِ إِلَى عَيْنِ التَّوْحِيدِ فِي طَرِيقِ الْفَنَاءِ.

ʿalā ʾanna an-nāsa fī hādhā ash-shaʾani thalāthatu nafarin: rajulun yaʿmalu bayna al-khawfi wa-ar-rajāʾi shākhiṣan ʾilā al-ḥubbi maʿa ṣuḥbati al-ḥayāʾi, fahadhā huwa alladhī yusammā al-murīda. warajulun mukhtaṭafun min wadī at-tafarruqi ʾilā wadī al-jamʿi, wahuwa alladhī yuqālu lahu al-murādu. waman siwahumā muddaʿin maftūnun makhdūʿun. wajamīʿu hādhihi al-maqāmāti tajmaʿuhā rutabun thalāthun: ar-rutbatu al-ʾūlā ʾakhdhu al-qāṣidi fī as-sayri, wa-ar-rutbatu ath-thāniyatu dukhūluhu fī al-ghurbati, wa-ar-rutbatu ath-thālithatu ḥuṣūluhu ʿalā al-mushāhadati al-jādhibati ʾilā ʿayni at-tawḥīdi fī ṭarīqi al-fanāʾi.

People in this matter are of three kinds. One acts between fear and hope, looking toward love while accompanied by modesty; this person is called the seeker. Another is seized from the valley of dispersion into the valley of gathering; this person is called the sought. Anyone apart from these two is a claimant—tempted and deceived. All these stations are contained within three ranks: first, the aspirant's setting out on the journey; second, the aspirant's entry into estrangement; and third, attainment of a witnessing that draws one to the very heart of tawḥīd along the path of annihilation.

وَقَدْ أَخْبَرَنَا فِي مَعْنَى الرُّتْبَةِ الْأُولَى الْحُسَيْنُ بْنُ مُحَمَّدِ بْنِ عَلِيٍّ الْفَرَائِضِيُّ، قَالَ: أَخْبَرَنَا أَحْمَدُ بْنُ مُحَمَّدِ بْنِ حَسْنَوَيْهِ، قَالَ: أَخْبَرَنَا الْحُسَيْنُ بْنُ إِدْرِيسَ الْأَنْصَارِيُّ، قَالَ: حَدَّثَنَا عُثْمَانُ بْنُ أَبِي شَيْبَةَ، قَالَ: حَدَّثَنَا مُحَمَّدُ بْنُ بِشْرٍ، هُوَ الْعَبْدِيُّ، قَالَ: حَدَّثَنَا عُمَرُ بْنُ رَاشِدٍ، عَنْ يَحْيَى بْنِ أَبِي كَثِيرٍ، عَنْ أَبِي سَلَمَةَ، عَنْ أَبِي هُرَيْرَةَ، قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: «سِيرُوا، سَبَقَ الْمُفَرِّدُونَ». قَالُوا: يَا رَسُولَ اللَّهِ، وَمَا الْمُفَرِّدُونَ؟ قَالَ: «الْمُهْتَرُونَ، الَّذِينَ يَهْتَرُونَ فِي ذِكْرِ اللَّهِ عَزَّ وَجَلَّ؛ يَضَعُ الذِّكْرُ عَنْهُمْ أَثْقَالَهُمْ، فَيَأْتُونَ يَوْمَ الْقِيَامَةِ خِفَافًا». وَهَذَا حَدِيثٌ حَسَنٌ. لَمْ يَرْوِهِ عَنْ يَحْيَى بْنِ أَبِي كَثِيرٍ إِلَّا عُمَرُ بْنُ رَاشِدٍ الْيَمَانِيُّ. وَخَالَفَ مُحَمَّدُ بْنُ يُوسُفَ الْفِرْيَابِيُّ فِيهِ مُحَمَّدَ بْنَ بَشِيرٍ الْعَبْدِيَّ، فَرَوَاهُ عَنْ عُمَرَ بْنِ رَاشِدٍ، عَنْ يَحْيَى، عَنْ أَبِي سَلَمَةَ، عَنْ أَبِي الدَّرْدَاءِ مَرْفُوعًا. وَالْحَدِيثُ إِنَّمَا هُوَ لِأَبِي هُرَيْرَةَ؛ رَوَاهُ بُنْدَارُ بْنُ بَشَّارٍ، عَنْ صَفْوَانَ بْنِ عِيسَى، عَنْ بَشِيرِ بْنِ رَافِعٍ الْيَمَانِيِّ، إِمَامِ أَهْلِ نَجْرَانَ وَمُفْتِيهِمْ، عَنْ أَبِي عَبْدِ اللَّهِ بْنِ عَمِّ أَبِي هُرَيْرَةَ، عَنْ أَبِي هُرَيْرَةَ مَرْفُوعًا. وَأَحْسَنُهَا طَرِيقًا وَأَجْوَدُهَا سَنَدًا حَدِيثُ الْعَلَاءِ بْنِ عَبْدِ الرَّحْمَنِ، عَنْ أَبِيهِ، عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ ﷺ، وَهُوَ مُخَرَّجٌ فِي صَحِيحِ مُسْلِمٍ. وَرَوَى هَذَا الْحَدِيثَ أَهْلُ الشَّامِ عَنْ أَبِي أُمَامَةَ مَرْفُوعًا. قَالَ فِي كُلِّهَا: «سَبَقَ الْمُفَرِّدُونَ».

waqad ʾakhbaranā fī maʿnā ar-rutbati al-ʾūlā al-ḥusaynu bnu muḥammadi bni ʿaliyyin al-farāʾiḍiyyu, qāla: ʾakhbaranā ʾaḥmadu bnu muḥammadi bni ḥasnawayhi, qāla: ʾakhbaranā al-ḥusaynu bnu ʾidrīsa al-ʾanṣāriyyu, qāla: ḥaddathanā ʿuthmānu bnu ʾabī shaybata, qāla: ḥaddathanā muḥammadu bnu bishrin, huwa al-ʿabdiyyu, qāla: ḥaddathanā ʿumaru bnu rāshidin, ʿan yaḥyā bni ʾabī kathīrin, ʿan ʾabī salamata, ʿan ʾabī hurayrata, qāla: qāla rasūlu Allāhi ﷺ: “sīrū, sabaqa al-mufarridūna”. qālū: yā rasūla Allāhi, wamā al-mufarridūna? qāla: “al-muhtarūna, alladhīna yahtarūna fī dhikri Allāhi ʿazza wajalla; yaḍaʿu adh-dhikru ʿanhum ʾathqālahum, fayaʾatūna yawma al-qiyāmati khifāfan”. wahadhā ḥadīthun ḥasanun. lam yarwihi ʿan yaḥyā bni ʾabī kathīrin ʾillā ʿumaru bnu rāshidin al-yamāniyyu. wakhālafa muḥammadu bnu yūsufa al-firyābiyyu fīhi muḥammada bna bashīrin al-ʿabdiyya, farawahu ʿan ʿumara bni rāshidin, ʿan yaḥyā, ʿan ʾabī salamata, ʿan ʾabī ad-dardāʾi marfūʿan. wa-al-ḥadīthu ʾinnamā huwa liʾabī hurayrata; rawahu bundāru bnu bashshārin, ʿan ṣafwana bni ʿīsā, ʿan bashīri bni rāfiʿin al-yamāniyyi, ʾimāmi ʾahli najrāna wamuftīhim, ʿan ʾabī ʿabdi Allāhi bni ʿammi ʾabī hurayrata, ʿan ʾabī hurayrata marfūʿan. waʾaḥsanuhā ṭarīqan waʾajwaduhā sanadan ḥadīthu al-ʿalāʾi bni ʿabdi ar-raḥmani, ʿan ʾabīhi, ʿan ʾabī hurayrata, ʿani an-nabiyyi ﷺ, wahuwa mukharrajun fī ṣaḥīḥi muslimin. warawā hādhā al-ḥadītha ʾahlu ash-shāmi ʿan ʾabī ʾumāmata marfūʿan. qāla fī kullihā: “sabaqa al-mufarridūna”.

Regarding the first rank, al-Ḥusayn ibn Muḥammad ibn ʿAlī al-Farāʾiḍī reported to us: Aḥmad ibn Muḥammad ibn Ḥasnawayh reported to us; al-Ḥusayn ibn Idrīs al-Anṣārī reported to us; ʿUthmān ibn Abī Shaybah narrated to us; Muḥammad ibn Bishr—namely al-ʿAbdī—narrated to us; ʿUmar ibn Rāshid narrated to us, from Yaḥyā ibn Abī Kathīr, from Abū Salamah, from Abū Hurayrah, who said that the Messenger of Allah ﷺ said: “Travel on—the devoted remembrancers have gone ahead.” They asked, “Messenger of Allah, who are the devoted remembrancers?” He replied: “Those consumed by the remembrance of Allah, Mighty and Majestic. Remembrance lays their burdens down from them, so they arrive on the Day of Resurrection light.” This is a sound report. No one narrated it from Yaḥyā ibn Abī Kathīr except ʿUmar ibn Rāshid al-Yamānī. Muḥammad ibn Yūsuf al-Firyābī differed with Muḥammad ibn Bashīr al-ʿAbdī concerning it and transmitted it from ʿUmar ibn Rāshid, from Yaḥyā, from Abū Salamah, from Abū al-Dardāʾ, as a report traced to the Prophet ﷺ. The report, however, belongs to Abū Hurayrah. Bundār ibn Bashshār transmitted it from Ṣafwān ibn ʿĪsā, from Bashīr ibn Rāfiʿ al-Yamānī—the imam and mufti of the people of Najrān—from Abū ʿAbd Allāh, the cousin of Abū Hurayrah, from Abū Hurayrah, traced to the Prophet ﷺ. The finest route and strongest chain is the report of al-ʿAlāʾ ibn ʿAbd al-Raḥmān, from his father, from Abū Hurayrah, from the Prophet ﷺ; it is included in Ṣaḥīḥ Muslim. The people of Syria also transmitted this report from Abū Umāmah, traced to the Prophet ﷺ. In every version he said: “The devoted remembrancers have gone ahead.”

وَأَخْبَرَنَا فِي مَعْنَى الدُّخُولِ فِي الْغُرْبَةِ حَمْزَةُ بْنُ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ الْحُسَيْنِيُّ، قَالَ: حَدَّثَنَا أَبُو الْقَاسِمِ عَبْدُ الْوَاحِدِ بْنُ أَحْمَدَ الْهَاشِمِيُّ الصُّوفِيُّ، قَالَ: سَمِعْتُ أَبَا عَبْدِ اللَّهِ عَلَّانَ بْنَ زَيْدٍ الدِّينَوَرِيَّ الصُّوفِيَّ بِالْبَصْرَةِ، قَالَ: سَمِعْتُ جَعْفَرَ الْخُلْدِيَّ الصُّوفِيَّ يَقُولُ: سَمِعْتُ الْجُنَيْدَ، قَالَ: سَمِعْتُ السَّرِيَّ، عَنْ مَعْرُوفٍ الْكَرْخِيِّ، عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ، عَنْ أَبِيهِ، عَنْ جَدِّهِ، عَنْ عَلِيٍّ، عَنْ رَسُولِ اللَّهِ ﷺ، قَالَ: «طَلَبُ الْحَقِّ غُرْبَةٌ». وَهَذَا حَدِيثٌ غَرِيبٌ؛ مَا كَتَبْتُهُ إِلَّا مِنْ رِوَايَةِ عَلَّانَ.

waʾakhbaranā fī maʿnā ad-dukhūli fī al-ghurbati ḥamzatu bnu muḥammadi bni ʿabdi Allāhi al-ḥusayniyyu, qāla: ḥaddathanā ʾabū al-qāsimi ʿabdu al-waḥidi bnu ʾaḥmada al-hāshimiyyu aṣ-ṣūfiyyu, qāla: samiʿtu ʾabā ʿabdi Allāhi ʿallāna bna zaydin ad-dīnawariyya aṣ-ṣūfiyya bi-l-baṣrati, qāla: samiʿtu jaʿfara al-khuldiyya aṣ-ṣūfiyya yaqūlu: samiʿtu al-junayda, qāla: samiʿtu as-sariyya, ʿan maʿrūfin al-karkhiyyi, ʿan jaʿfari bni muḥammadin, ʿan ʾabīhi, ʿan jaddihi, ʿan ʿaliyyin, ʿan rasūli Allāhi ﷺ, qāla: “ṭalabu al-ḥaqqi ghurbatun”. wahadhā ḥadīthun gharībun; mā katabtuhu ʾillā min riwayati ʿallāna.

Regarding entry into estrangement, Ḥamzah ibn Muḥammad ibn ʿAbd Allāh al-Ḥusaynī reported to us: Abū al-Qāsim ʿAbd al-Wāḥid ibn Aḥmad al-Hāshimī, the Sufi, narrated to us: I heard Abū ʿAbd Allāh ʿAllān ibn Zayd al-Dīnawarī, the Sufi, in Basra say: I heard Jaʿfar al-Khuldī, the Sufi, say: I heard al-Junayd say: I heard al-Sarī report from Maʿrūf al-Karkhī, from Jaʿfar ibn Muḥammad, from his father, from his grandfather, from ʿAlī, from the Messenger of Allah ﷺ, who said: “Seeking the Real is estrangement.” This is an uncommon report; I recorded it only through ʿAllān's transmission.

وَأَخْبَرَنَا فِي مَعْنَى الْحُصُولِ عَلَى الْمُشَاهَدَةِ مُحَمَّدُ بْنُ عَلِيٍّ بْنِ الْحُسَيْنِ الْبَاشَانِيُّ، رَحِمَهُ اللَّهُ، قَالَ: حَدَّثَنَا مُحَمَّدُ بْنُ إِسْحَاقَ الْقُرَشِيُّ، قَالَ: حَدَّثَنَا عُثْمَانُ بْنُ سَعِيدٍ الدَّارِمِيُّ، قَالَ: حَدَّثَنَا سُلَيْمَانُ بْنُ حَرْبٍ، عَنْ حَمَّادِ بْنِ زَيْدٍ، عَنْ مَطَرٍ الْوَرَّاقِ، عَنْ أَبِي بُرَيْدَةَ، عَنْ يَحْيَى بْنِ يَعْمَرَ، عَنْ عَبْدِ اللَّهِ بْنِ عُمَرَ بْنِ الْخَطَّابِ، فِي حَدِيثِ سُؤَالِ جِبْرِيلَ رَسُولَ اللَّهِ ﷺ؛ قَالَ: «مَا الْإِحْسَانُ؟» قَالَ: «أَنْ تَعْبُدَ اللَّهَ كَأَنَّكَ تَرَاهُ، فَإِنْ لَمْ تَكُنْ تَرَاهُ فَإِنَّهُ يَرَاكَ». وَهَذَا حَدِيثٌ صَحِيحٌ غَرِيبٌ، أَخْرَجَهُ مُسْلِمٌ فِي الصِّحَاحِ. وَهَذَا الْحَدِيثُ إِشَارَةٌ جَامِعَةٌ لِمَذْهَبِ هَذِهِ الطَّائِفَةِ.

waʾakhbaranā fī maʿnā al-ḥuṣūli ʿalā al-mushāhadati muḥammadu bnu ʿaliyyin bni al-ḥusayni al-bāshāniyyu, raḥimahu Allāhu, qāla: ḥaddathanā muḥammadu bnu ʾisḥāqa al-qurashiyyu, qāla: ḥaddathanā ʿuthmānu bnu saʿīdin ad-dārimiyyu, qāla: ḥaddathanā sulaymānu bnu ḥarbin, ʿan ḥammādi bni zaydin, ʿan maṭarin al-warrāqi, ʿan ʾabī buraydata, ʿan yaḥyā bni yaʿmara, ʿan ʿabdi Allāhi bni ʿumara bni al-khaṭṭābi, fī ḥadīthi suʾāli jibrīla rasūla Allāhi ﷺ; qāla: “mā al-ʾiḥsānu?” qāla: “ʾan taʿbuda Allāha kaʾannaka tarāhu, faʾin lam takun tarāhu faʾinnahu yarāka”. wahadhā ḥadīthun ṣaḥīḥun gharībun, ʾakhrajahu muslimun fī aṣ-ṣiḥāḥi. wahadhā al-ḥadīthu ʾishāratun jāmiʿatun limadhhabi hādhihi aṭ-ṭāʾifati.

Regarding attainment of witnessing, Muḥammad ibn ʿAlī ibn al-Ḥusayn al-Bāshānī—may Allah have mercy on him—reported to us: Muḥammad ibn Isḥāq al-Qurashī narrated to us; ʿUthmān ibn Saʿīd al-Dārimī narrated to us; Sulaymān ibn Ḥarb narrated to us, from Ḥammād ibn Zayd, from Maṭar al-Warrāq, from Abū Buraydah, from Yaḥyā ibn Yaʿmar, from ʿAbd Allāh ibn ʿUmar ibn al-Khaṭṭāb, in the report of Gabriel's question to the Messenger of Allah ﷺ. He asked, “What is iḥsān?” The Prophet replied: “It is to worship Allah as though you see Him; and if you do not see Him, He surely sees you.” This is an authentic but uncommon report, included by Muslim among the sound collections. It is a concise indication of the way of this community.

وَإِنِّي مُفَصِّلٌ لَكَ دَرَجَاتِ كُلِّ مَقَامٍ مِنْهَا لِتَعْرِفَ دَرَجَةَ الْعَامَّةِ مِنْهُ ثمَّ دَرَجَةَ السَّالِكِ ثُمَّ دَرَجَةَ الْمُحَقِّقِ وَلكُلٍ مِنْهُم شِرْعَةٌ ومِنْهَاجٌ ووِجْهَةٌ هُوَ مُوَلِّيهَا قَدْ نُصِبَ لَهُ عَلَمٌ هُوَ لَهُ مَبْعُوثٌ وأُنْتِجَ لَهُ غَايَةٌ هُوَ إِلَيْهَا مَحْثُوثٌ، وَإِنِّي أسْأَلُ اللهَ أَنْ يَجْعَلنِي فِي قَصْدِي مَصْحُوبًا لَا مَحْجُوبًا وَأَنْ يَجْعَلَ لِي سُلْطَانا مُبينًا؛ {إِنَّهُ سَمِيعٌ قَرِيبٌ}.

waʾinnī mufaṣṣilun laka darajāti kulli maqāmin minhā litaʿrifa darajata al-ʿāmmati minhu thmma darajata as-sāliki thumma darajata al-muḥaqqiqi walkulin minhum shirʿatun wminhājun wwijhatun huwa muwallīhā qad nuṣiba lahu ʿalamun huwa lahu mabʿūthun wʾuntija lahu ghāyatun huwa ʾilayhā maḥthūthun, waʾinnī ʾasʾalu Allāha ʾan yajʿalnī fī qaṣdī maṣḥūban lā maḥjūban waʾan yajʿala lī sulṭānā mubynan; {ʾinnahu samīʿun qarībun}.

I shall set out the degrees of every station so that you may recognize within it the degree of ordinary believers, then the degree of the wayfarer, and then that of the realized one. Each has a revealed way, a path, and a direction toward which they turn. A banner has been raised for each, summoning them onward, and a goal has been appointed toward which they are urged. I ask Allah to let me be accompanied by His care in my purpose and not veiled, and to grant me a clear authority. Truly, He is Hearing and Near.

وَاعْلَم أَن الْأَقْسَامَ الْعَشَرَةَ الَّتِي ذَكَرْتُهَا فِي صَدْرِ هَذَا الْكتَابِ هِيَ قِسْمُ البِدَايَاتِ ثمَّ قِسْمُ الْأَبْوَابِ ثمَّ قِسْمُ الْمُعَامَلَاتِ ثمَّ قِسْمُ الْأَخْلَاقِ ثمَّ قِسْمُ الْأُصُولِ ثمَّ قِسْمُ الأوْدِيَةِ ثمَّ قِسْمُ الْأَحْوَالِ ثمَّ قِسْمُ الوَلَاياتِ ثمَّ قِسْمُ الْحَقَائِقِ ثمَّ قِسْمُ النِّهَايَاتِ

waʿlam ʾan al-ʾaqsāma al-ʿasharata allatī dhakartuhā fī ṣadri hādhā al-ktābi hiya qismu al-bidāyāti thmma qismu al-ʾabwabi thmma qismu al-muʿāmalāti thmma qismu al-ʾakhlāqi thmma qismu al-ʾuṣūli thmma qismu al-ʾawdiyati thmma qismu al-ʾaḥwali thmma qismu al-walāyāti thmma qismu al-ḥaqāʾiqi thmma qismu an-nihāyāti

Know that the ten sections named at the opening of this book are: Beginnings, Gates, Spiritual Practice, Character, Foundations, Valleys, States, Sanctified States, Realities, and Final Stations.

الْبِدَايَاتُ

al-Bidāyāt

Section 1 · Beginnings

فَأَمَّا قِسْمُ الْبِدَايَاتِ فَهُوَ عَشَرَةُ أَبْوَابٍ، وَهِيَ: الْيَقَظَةُ، وَالتَّوْبَةُ، وَالْمُحَاسَبَةُ، وَالْإِنَابَةُ، وَالتَّفَكُّرُ، وَالتَّذَكُّرُ، وَالِاعْتِصَامُ، وَالْفِرَارُ، وَالرِّيَاضَةُ، وَالسَّمَاعُ.

faʾammā qismu al-bidāyāti fahuwa ʿasharatu ʾabwabin, wahiya: al-yaqaẓatu, wa-at-tawbatu, wa-al-muḥāsabatu, wa-al-ʾinābatu, wa-at-tafakkuru, wa-at-tadhakkuru, wa-al-aʿtiṣāmu, wa-al-firāru, wa-ar-riyāḍatu, wa-as-samāʿu.

The section of Beginnings has ten chapters: Wakefulness, Repentance, Self-Reckoning, Return, Reflection, Recollection, Holding Fast, Fleeing, Discipline, and Listening.

اليَقَظَةُ

al-yaqaẓatu

1. Wakefulness

قَالَ اللَّهُ عَزَّ وجَلَّ: "قُلْ إِنَّمَا أَعِظُكُمْ بِوَاحِدَةٍ أَنْ تَقُومُوا لِلَّهِ مَثْنَى وَفُرَادَى".

qāla Allāhu ʿazza wjalla: "qul ʾinnamā ʾaʿiẓukum biwaḥidatin ʾan taqūmū lillāhi mathnā wafurādā".

Allah, the Almighty, said: "Say: Surely I admonish you with one (thing) only—that you rise up to Allah by twos and singly." [Saba’ 34:46]

الْقَوْمَةُ لِلَّهِ هِيَ الْيَقَظَةُ مِنْ سِنَةِ الْغَفْلَةِ، وَالنُّهُوضُ عَنْ وَرْطَةِ الْفَتْرَةِ، وَهِيَ أَوَّلُ مَا يَسْتَنِيرُ قَلْبُ الْعَبْدِ بِالْحَيَاةِ لِرُؤْيَةِ نُورِ التَّنْبِيهِ، وَهِيَ عَلَى ثَلَاثَةِ أَشْيَاءَ: الْأَوَّلُ: لَحْظُ الْقَلْبِ إِلَى النِّعْمَةِ، عَلَى الْيَأْسِ مِنْ عَدِّهَا، وَالْوُقُوفِ عَلَى حَدِّهَا، وَالتَّفَرُّغُ إِلَى مَعْرِفَةِ الْمِنَّةِ بِهَا، وَالْعِلْمُ بِالتَّقْصِيرِ فِي حَقِّهَا. الثَّانِي: مُطَالَعَةُ الْجِنَايَةِ، وَالْوُقُوفُ عَلَى الْخَطَرِ فِيهَا، وَالتَّشْمِيرُ لَتَدَارُكِهَا، وَالتَّخَلُّصِ مِنْ رِقِّهَا، وَطَلَبُ النَّجَاةِ بِتَمْحِيصِهَا. وَالثَّالِثُ: الِانْتِبَاهُ لِمَعْرِفَةِ الزِّيَادَةِ وَالنُّقْصَانِ مِنَ الْأَيَّامِ، وَالتَّنَصُّلُ مِنْ تَضْيِيعِهَا، وَالنَّظَرُ إِلَى الضَّنِّ بِهَا لِيَتَدارَكَ فَائتَها ويَعمُرَ باقِيَهَا.

al-qawmatu lillāhi hiya al-yaqaẓatu min sinati al-ghaflati, wa-an-nuhūḍu ʿan warṭati al-fatrati, wahiya ʾawwalu mā yastanīru qalbu al-ʿabdi bi-l-ḥayāti liruʾyati nūri at-tanbīhi, wahiya ʿalā thalāthati ʾashyāʾa: al-ʾawwalu: laḥẓu al-qalbi ʾilā an-niʿmati, ʿalā al-yaʾasi min ʿaddihā, wa-al-wuqūfi ʿalā ḥaddihā, wa-at-tafarrughu ʾilā maʿrifati al-minnati bihā, wa-al-ʿilmu bi-t-taqṣīri fī ḥaqqihā. ath-thānī: muṭālaʿatu al-jināyati, wa-al-wuqūfu ʿalā al-khaṭari fīhā, wa-at-tashmīru latadārukihā, wa-at-takhalluṣi min riqqihā, waṭalabu an-najāti bitamḥīṣihā. wa-ath-thālithu: al-antibāhu limaʿrifati az-ziyādati wa-an-nuqṣāni min al-ʾayyāmi, wa-at-tanaṣṣulu min taḍyīʿihā, wa-an-naẓaru ʾilā aḍ-ḍanni bihā liyatadāraka fāʾtahā wyaʿmura bāqiyahā.

Awakening to Allah means emerging from the slumber of forgetfulness and escaping the trap of apathy. This occurs when the servant’s heart is revitalized by the illumination of mindful lights. Wakefulness comprises three elements: The first is the heart’s contemplation of Allah’s blessings, feeling utterly overwhelmed by their abundance, and then dedicating the heart to recognizing His grace in bestowing them and fully appreciating one’s own shortcomings in expressing gratitude. The second involves noticing one’s transgressions and understanding their peril, after which one rushes to control them, rid oneself of them, and seek salvation through purifying oneself from them. The third is focusing on the passage of time and the gains and losses it brings, thereby avoiding squandering these moments and instead safeguarding them, so that one can make up for missed opportunities and make the most of what remains.

فَأَمَّا مَعْرِفَةُ النِّعْمَةِ فَإِنَّهَا تَصْفُو بِثَلَاثَةِ أَشْيَاءَ: بِنُورِ الْعَقْلِ وَشَيْم بُرُوقِ الْمِنَّةِ وَالِاعْتِبَارِ بِأَهْلِ الْبَلَاءِ

faʾammā maʿrifatu an-niʿmati faʾinnahā taṣfū bithalāthati ʾashyāʾa: binūri al-ʿaqli washaym burūqi al-minnati wa-al-aʿtibāri biʾahli al-balāʾi

Knowledge of a blessing becomes clear through three things: the light of reason, watching for the flashes of divine favor, and taking instruction from those tested by affliction.

وَأَمَّا مُطَالَعَةُ الْجِنَايَةِ فَإِنَّهَا تَصِحُّ بِثَلَاثَةِ أَشْيَاءَ: بِتَعْظِيمِ الْحَقِّ وَمَعْرِفَةِ النَّفْسِ وَتَصْدِيقِ الْوَعِيدِ

waʾammā muṭālaʿatu al-jināyati faʾinnahā taṣiḥḥu bithalāthati ʾashyāʾa: bitaʿẓīmi al-ḥaqqi wamaʿrifati an-nafsi wataṣdīqi al-waʿīdi

Awareness of an offense becomes sound through three things: magnifying the Real, knowing the lower self, and believing the warning.

وَأَمَّا مَعْرِفَةُ الزِّيَادَةِ وَالنُّقْصَانِ مِنَ الْأَيَّامِ فَإِنَّهَا تَسْتَقِيمُ بِثَلَاثَةِ أَشْيَاءَ: سَمَاعُ الْعِلْمِ وَإِجَابَةُ دَاعِي الْحُرْمَةِ وَصُحْبَةُ الصَّالِحِينَ وَمِلَاكُ ذَلِكَ كُلِّهِ خَلْعُ الْعَادَاتِ.

waʾammā maʿrifatu az-ziyādati wa-an-nuqṣāni min al-ʾayyāmi faʾinnahā tastaqīmu bithalāthati ʾashyāʾa: samāʿu al-ʿilmi waʾijābatu dāʿī al-ḥurmati waṣuḥbatu aṣ-ṣāliḥīna wamilāku dhālika kullihi khalʿu al-ʿādāti.

And recognizing the gains and losses in one’s condition, gained over the course of days, can be achieved through three things: acquiring beneficial knowledge, responding to the caller who warns against infringing upon Allah’s sacred rights, and associating with the upright. The thread that ties all of this together is purging bad customs and habits.

التَّوْبَةُ

at-tawbatu

2. Repentance

قَالَ اللَّهُ عَزَّ وَجَلَّ "وَمَن لَّمْ يَتُبْ فَأُولَٰئِكَ هُمُ الظَّالِمُونَ" فأسقَطَ اسْمَ الظُّلمِ عَن التَّائِبِ وَالتَّوْبَةُ لَا تَصِحُّ إِلَّا بَعدَ مَعرِفَةِ الذَّنْبِ وَهِي أَن تَنظُرَ فِي الذَّنْبِ إِلَى ثَلَاثَةِ أَشْيَاء إِلَى انْخِلاعِكَ مِنَ الْعِصْمَةِ حِين إتْيانِهِ وفَرَحِكَ عِنْدَ الظَّفَرِ بِهِ وقُعُودِكَ عَلى الْإِصْرَارِ عَن تَدَارُكِهِ مَعَ يَقينِكَ بِنَظَر الْحَقِّ إِلَيْكَ وشَرَائِطُ التَّوْبَةِ ثَلَاثَةُ أَشْيَاء: النَّدَمُ والاعْتِذارُ والإقْلاعُ

qāla Allāhu ʿazza wajalla "waman lam yatub faʾūlaʾika humu aẓ-ẓālimūna" fʾasqaṭa asma aẓ-ẓulmi ʿan at-tāʾibi wa-at-tawbatu lā taṣiḥḥu ʾillā baʿda maʿrifati adh-dhanbi wahī ʾan tanẓura fī adh-dhanbi ʾilā thalāthati ʾashyāʾ ʾilā ankhilāʿika min al-ʿiṣmati ḥīn ʾityānihi wfaraḥika ʿinda aẓ-ẓafari bihi wquʿūdika ʿalā al-ʾiṣrāri ʿan tadārukihi maʿa yaqynika binaẓar al-ḥaqqi ʾilayka wsharāʾiṭu at-tawbati thalāthatu ʾashyāʾ: an-nadamu wa-al-aʿtidhāru wa-al-ʾiqlāʿu

Allah, the Almighty, said: "And whoever does not repent—then it is those who are the wrongdoers." [al-Ḥujurāt 49:11] Thus, He exempts the repentant from being categorized as transgressors. Repentance is valid only after acknowledging one's sin. This is achieved by considering three aspects of the sin: your withdrawal from Allah’s protection when you attempted it, your pleasure when you attained it, and your determined failure to refrain from it or make amends despite knowing the Real was watching. The conditions for repentance are three: sincere regret, an apology, and cessation of the sinful behavior.

وحَقائِقُ التَّوْبَةِ ثَلَاثَةُ أَشْيَاء تَعْظِيمُ الْجِنَايَةِ واتِّهامُ التَّوْبَةِ وَطَلَبُ إعذَارِ الخَليقَة

wḥaqāʾiqu at-tawbati thalāthatu ʾashyāʾ taʿẓīmu al-jināyati wttihāmu at-tawbati waṭalabu ʾiʿdhāri al-khalyqah

The realities of repentance are three: recognizing the gravity of the offense, distrusting one's repentance, and seeking excuses for created beings.

وسَرائرُ حَقِيقَة التَّوْبَةِ ثَلَاثَةُ أَشْيَاء تَمْيِيزُ التَّقِيَّة مِنَ الْعِزَّةِ ونِسيَانُ الْجِنَايَةِ وَالتَّوْبَةُ مِنْ التَّوْبَةِ أبَدًا لِأَنَّ التَّائِبَ دَاخِلٌ فِي الْجَمِيعِ مِن قَوْلِه تَعَالَى "وَتُوبُوا إِلَى اللَّهِ جَمِيعًا أَيُّهَ الْمُؤْمِنُونَ" فَأمر التَّائبَ بِالتَّوْبَةِ

wsarāʾru ḥaqīqah at-tawbati thalāthatu ʾashyāʾ tamyīzu at-taqiyyah min al-ʿizzati wnisyānu al-jināyati wa-at-tawbatu min at-tawbati ʾabadan liʾanna at-tāʾiba dākhilun fī al-jamīʿi min qawlih taʿālā "watūbū ʾilā Allāhi jamīʿan ʾayyuha al-muʾminūna" faʾamr at-tāʾba bi-t-tawbati

The secrets of the realities of repentance are three: distinguishing fear of Allah from one’s pride, forgetting the offense, and repenting from the repentance. For the repentant is included among the general recipients of Allah's instruction: {…And turn to Allah in repentance, all of you.} [an-Noor 24:31] Thus, He commands the repentant to repent.

ولَطَائِفُ سَرائِرِ التَّوْبَةِ ثَلَاثَةُ أَشْيَاء أَوَّلُها أَنْ تَنْظُرَ بَين الْجِنَايَة والقَضِيَّةِ فَتَتَعَرَّفَ مُرَادَ اللهِ فِيهَا إِذْ خَلَّاكَ وإتْيَانَهَا فَإِنَّ اللهَ عَزَّ وَجَلَّ إِنَّمَا يُخَلِّى العَبْدَ والذَّنْبَ لأحَدِ مَعْنَيَيْنِ؛ أَحَدُهُمَا أَنْ تَعْرِفَ عِزَّتَهُ فِي قَضَائِهِ وبِرَّهُ فِي سترِه وحِلمَهُ فِي إمهَالِ رَاكِبِهِ وَكَرَمَهُ فِي قبُولِ الْعُذرِ مِنْهُ وفَضلَهُ فِي مَغفِرَتِهِ؛ وَالثَّانِي لِيُقِيمَ عَلَى العَبْد حجَّة عَدْلِهِ فَيُعَاقِبَهُ عَلَى ذَنبه بِحُجَّتِهِ. وَاللَّطِيفَةُ الثَّانِيَة أَن تَعْلَمَ أَن طَلَبَ الْبَصِير الصَّادِق سَيِّئَتَهُ لَمْ يُبْقِ لَهُ حَسَنَة بِحَالٍ لِأَنَّهُ يَسِيرُ بَين مُشَاهدَةِ الْمِنَّة وتَطَلُّبِ عَيْبِ النَّفس وَالْعَمَل. وَاللَّطِيفَةُ الثَّالِثَة أَن مُشَاهدَة العَبْد الْحُكْمَ لَمْ تَدَعْ لَهُ اسْتِحْسَان حَسَنَة وَلَا استِقباحَ سَيِّئَةٍ لِصُعُودِهِ مِنْ جَمِيعِ الْمعَانِي إِلَى مَعْنَى الحُكمِ.

wlaṭāʾifu sarāʾiri at-tawbati thalāthatu ʾashyāʾ ʾawwaluhā ʾan tanẓura bayn al-jināyah wa-al-qaḍiyyati fatataʿarrafa murāda Allāhi fīhā ʾidh khallāka wʾityānahā faʾinna Allāha ʿazza wajalla ʾinnamā yukhalliā al-ʿabda wa-adh-dhanba lʾaḥadi maʿnayayni; ʾaḥaduhumā ʾan taʿrifa ʿizzatahu fī qaḍāʾihi wbirrahu fī strih wḥilmahu fī ʾimhāli rākibihi wakaramahu fī qbūli al-ʿudhri minhu wfaḍlahu fī maghfiratihi; wa-ath-thānī liyuqīma ʿalā al-ʿabd ḥjjah ʿadlihi fayuʿāqibahu ʿalā dhanbh biḥujjatihi. wa-al-laṭīfatu ath-thāniyah ʾan taʿlama ʾan ṭalaba al-baṣīr aṣ-ṣādiq sayyiʾatahu lam yubqi lahu ḥasanah biḥālin liʾannahu yasīru bayn mushāhdati al-minnah wtaṭallubi ʿaybi an-nafs wa-al-ʿamal. wa-al-laṭīfatu ath-thālithah ʾan mushāhdah al-ʿabd al-ḥukma lam tadaʿ lahu astiḥsān ḥasanah walā astiqbāḥa sayyiʾatin liṣuʿūdihi min jamīʿi al-mʿānī ʾilā maʿnā al-ḥukmi.

The subtleties of repentance are three: The first is to examine the offense and the decree, recognizing Allah's intent when He permitted it. Allah allows His slave to commit a sin for two reasons: • First, to recognize His might in His decrees, His goodness in His concealment, His forbearance in deferring the offender, His generosity in accepting their apology, and His grace in forgiving them. • Second, to uphold His plea against the servant, so that He may justly punish them for their sin. The second subtlety is that a truthful and insightful person's full awareness of their sins makes them realize they have no good deeds left, as they constantly journey: seeing on one side the grace of their Lord and on the other the flaws of their lower self and deeds. The third subtlety is that beholding the decree prevents the servant from seeing good as good or evil as ugly; instead, they ascend to viewing the decree itself.

فَتَوْبَةُ الْعَامَّة لِاسْتِكْثَارِ الطَّاعَة فَإِنَّهُ يَدْعُو إِلَى ثَلَاثَة أَشْيَاء إِلَى جُحُودِ نعْمَة السّتْر والإمهالِ ورؤيةِ الْحقِّ عَلَى اللهِ والاسْتِغناءِ الَّذِي هُوَ عينُ الجَبَرُوتِ والتَّوَثُّبِ عَلَى اللهِ. وتَوبَةُ الأوساطِ مِن اسْتِقْلَالِ الْمعْصِيَة وَهُوَ عَيْنُ الجُرأةِ والمُبارَزَةِ ومَحْضُ التَّزَيُّنِ بالحَمِيَّةِ والاسْتِرْسالِ للقَطِيعَةِ وَتَوْبَةُ الْخَاصَّة مِنْ تَضْييعِ الْوَقْتِ فَإِنَّهُ يَدْعُو إِلَى دَركِ النَّقيصَةِ ويُطفِئُ نورَ المُرَاقَبَةِ ويُكَدِّرُ عَينَ الصُّحْبَة وَلَا يَتِمُّ مقَامُ التَّوْبَة إِلَّا بالانتِهَاءِ إِلَى التَّوْبَةِ مِمَّا دُونَ الْحقِّ ثُمَّ رُؤْيَةِ عِلّةِ تِلْكَ التَّوْبَةِ ثمَّ التَّوْبَةِ مِن رُؤْيَةِ تِلْكَ الْعِلَّةِ.

fatawbatu al-ʿāmmah liāstikthāri aṭ-ṭāʿah faʾinnahu yadʿū ʾilā thalāthah ʾashyāʾ ʾilā juḥūdi nʿmah as-str wa-al-ʾimhāli wrʾyti al-ḥqqi ʿalā Allāhi wa-al-astighnāʾi alladhī huwa ʿynu al-jabarūti wa-at-tawaththubi ʿalā Allāhi. wtawbatu al-ʾawsāṭi min astiqlāli al-mʿṣiyah wahuwa ʿaynu al-jurʾati wa-al-mubārazati wmaḥḍu at-tazayyuni bi-l-ḥamiyyati wa-al-astirsāli li-l-qaṭīʿati watawbatu al-khāṣṣah min taḍyyʿi al-waqti faʾinnahu yadʿū ʾilā darki an-naqyṣati wyuṭfiʾu nwra al-murāqabati wyukaddiru ʿayna aṣ-ṣuḥbah walā yatimmu mqāmu at-tawbah ʾillā bi-l-antihāʾi ʾilā at-tawbati mimmā dūna al-ḥqqi thumma ruʾyati ʿillti tilka at-tawbati thmma at-tawbati min ruʾyati tilka al-ʿillati.

The repentance of ordinary believers comes from witnessing their abundant good deeds, for this leads to three things: denying Allah’s concealment and delay, feeling one’s entitlement to His favors, and achieving independence—essence of tyranny and defiance against Allah. The repentance of the intermediate seekers stems from downplaying their sins; this embodies audacious rebellion, haughtiness, and eventually desertion. The repentance of the select few is from wasting time, which results in deficiency, extinguishes vigilance’s light, and spoils companionship. The station of repentance is not finalized until one repents from anything except Allah, observes any flaw in that repentance, and then repents from this observation.

المُحَاسَبَةُ

al-muḥāsabatu

3. Self-Reckoning

قَالَ اللَّهُ عَزَّ وَجَلَّ "اتَّقُوا اللَّهَ وَلْتَنظُرْ نَفْسٌ مَّا قَدَّمَتْ لِغَدٍ"

qāla Allāhu ʿazza wajalla "attaqū Allāha waltanẓur nafsun mā qaddamat lighadin"

Allah, the Almighty, said: {O you who have believed, fear Allah. And let every soul look to what it has put forth for tomorrow.} [al-Ḥashr 59:18]

وَإِنَّمَا يسْلُكٌ طَرِيقَ المُحَاسَبَةِ بَعدَ الْعَزِيمَةِ عَلَى عَقدِ التَّوْبَةِ. والْعَزِيمَةُ لَهَا ثَلَاثَة أَرْكَان:

waʾinnamā yslukun ṭarīqa al-muḥāsabati baʿda al-ʿazīmati ʿalā ʿaqdi at-tawbati. wa-al-ʿazīmatu lahā thalāthah ʾarkān:

One will truly begin the task of self-examination only after having the resolve to repent. This resolve has three pillars:

أَحدهَا أَن تَقِيسَ بَين نعْمَته وَجِنَايَتِكَ وَهَذَا يَشُقُّ عَلَى مَنْ لَيْسَ لَهُ ثَلَاثَة أَشْيَاء: نُورُ الْحِكْمَةِ وَسُوءُ الظَّنِّ بِالنَّفْسِ وتَمييزُ النِّعْمَةِ مِنَ الْفِتْنَة

ʾaḥdhā ʾan taqīsa bayn nʿmath wajināyatika wahadhā yashuqqu ʿalā man laysa lahu thalāthah ʾashyāʾ: nūru al-ḥikmati wasūʾu aẓ-ẓanni bi-n-nafsi wtamyyzu an-niʿmati min al-fitnah

First: comparing His favors with your transgressions; this is hard for someone who lacks these three qualities: the light of wisdom, a suspicion of oneself, and the ability to distinguish between blessings and trials.

وَالثَّانِي تَمْيِيزُ مَا للحَقِّ عَمَّا لَك أَو مِنْكَ فَتَعْلَمَ: أَن الْجِنَايَة عَلَيْك حُجَّة وَالطَّاعَةَ عَلَيْكَ مِنَّةٌ وَالْحُكْمَ عَلَيْكَ حُجَّة مَا هُوَ لَكَ مَعْذِرَة

wa-ath-thānī tamyīzu mā li-l-ḥaqqi ʿammā lak ʾaw minka fataʿlama: ʾan al-jināyah ʿalayk ḥujjah wa-aṭ-ṭāʿata ʿalayka minnatun wa-al-ḥukma ʿalayka ḥujjah mā huwa laka maʿdhirah

Second: distinguishing what belongs to the Real from what pertains to you or comes from you, so that you may understand: the offense was a complaint against you, the obedience was a favor to you, the decrees were not excuses for you, but rather evidences against you.

وَالثَّالِث أَن تَعرفَ أَنَّ: كُلَّ طَاعَةٍ رَضِيتَها مِنْكَ فَهِيَ عَلَيْكَ وكُلَّ مَعْصِيّةٍ عَيَّرْتَ بِهَا أَخَاكَ فَهِيَ إِلَيْكَ وَلَا تُضِع مِيزَانَ وَقْتِكَ مِن يَدَيْكَ

wa-ath-thālith ʾan taʿrfa ʾanna: kulla ṭāʿatin raḍītahā minka fahiya ʿalayka wkulla maʿṣītin ʿayyarta bihā ʾakhāka fahiya ʾilayka walā tuḍiʿ mīzāna waqtika min yadayka

Third: recognizing that every act of obedience you were content with is against you, and every act of disobedience by which you disgraced your brother will be yours—do not let the scale of your time slip from your hands.

الإنَابَةُ

al-ʾinābatu

4. Return

قَالَ اللَّهُ عَزَّ وَجَلَّ "وَأَنِيبُوا إِلَى ربكُم"

qāla Allāhu ʿazza wajalla "waʾanībū ʾilā rbkum"

Allah, the Almighty, said: "Return [in repentance] to your Lord." [az-Zumar 39:54]

الْإِنَابَةُ ثَلَاثَةُ أَشْيَاء الرُّجُوع إِلَى الْحق إصلاحًا كَمَا رَجَعَ إِلَيْهِ اعتذارًا وَالرُّجُوع إِلَيْهِ وَفَاءً كَمَا رَجَعَ إِلَيْهِ عهدًا وَالرُّجُوع إِلَيْهِ حَالا كَمَا رَجَعَ إِلَيْهِ إِجَابَةً

al-ʾinābatu thalāthatu ʾashyāʾ ar-rujūʿ ʾilā al-ḥq ʾiṣlāḥan kamā rajaʿa ʾilayhi aʿtdhāran wa-ar-rujūʿ ʾilayhi wafāʾan kamā rajaʿa ʾilayhi ʿhdan wa-ar-rujūʿ ʾilayhi ḥālā kamā rajaʿa ʾilayhi ʾijābatan

Returning consists of three stages: returning to the Real with sincere repentance after first turning back to Him with apology, returning to Him with fulfillment after initially pledging commitment, and returning to Him with one's inner state after answering His summons with one's exterior.

وَإِنَّمَا يَسْتَقِيم الرُّجُوعُ إِلَيْهِ إصلاحًا بِثَلَاثَةِ أَشْيَاءَ بِالْخرُوجِ مِنْ التَّبعَاتِ والتوجعِ للعَثَراتِ واستدِراكِ الفائتاتِ

waʾinnamā yastaqīm ar-rujūʿu ʾilayhi ʾiṣlāḥan bithalāthati ʾashyāʾa bi-l-khrūji min at-tabʿāti wa-at-twjʿi li-l-ʿatharāti wstdirāki al-fāʾtāti

True reform may be correctly attained through three things: mending the consequences of sins, feeling pain over missteps, and making up for what was missed.

وَإِنَّمَا يَسْتَقِيم الرُّجُوع إِلَيْهِ وَفَاء بِثَلَاثَة أَشْيَاءَ بِالْخَلَاصِ مِنْ لَذَّة الذَّنبِ وبِتَركِ الاستِهانةِ بِأَهْل الْغَفْلَةِ تَخَوُّفا عَلَيْهِم مَعَ الرَّجَاءِ لنَفسِكَ وبالاستِقصاءِ فِي رُؤْيَة عِلَلِ الْخِدمَةِ

waʾinnamā yastaqīm ar-rujūʿ ʾilayhi wafāʾ bithalāthah ʾashyāʾa bi-l-khalāṣi min ladhdhah adh-dhanbi wbitarki al-astihānti biʾahl al-ghaflati takhawwufā ʿalayhim maʿa ar-rajāʾi lnafsika wa-bi-l-astiqṣāʾi fī ruʾyah ʿilali al-khidmati

Returning to Him with fulfillment can be rightly achieved through three things: escaping the pleasure of sins, refraining from looking down on heedless people, and fearing for them while hoping for yourself. Being all-encompassing in observing the defects of one’s service.

وَإِنَّمَا يَسْتَقِيم الرُّجُوع إِلَيْهِ حَالا بِثَلَاثَة أَشْيَاءَ بِالإياسِ مِنْ عَمَلِكَ ومُعايَنَةِ اضطرارِكَ وشَيْمِ بَرْقِ لُطْفِهِ بِك

waʾinnamā yastaqīm ar-rujūʿ ʾilayhi ḥālā bithalāthah ʾashyāʾa bi-l-ʾīāsi min ʿamalika wmuʿāyanati aḍṭrārika wshaymi barqi luṭfihi bik

Returning to Him through your inner self may be rightly achieved by three things: despairing of your deeds, acknowledging your poverty and need, and beholding His kindness and generosity towards you.

التَّفَكُّرُ

at-tafakkuru

5. Reflection

قَالَ اللَّهُ عَزَّ وَجل "وَأَنْزَلْنَا إِلَيْك الذّكر لِتُبَيِّنَ للنَّاس مَا نُزِّلَ إِلَيْهِم ولَعَلَّهُم يَتَفَكَّرُون."

qāla Allāhu ʿazza wajl "waʾanzalnā ʾilayk adh-dhkr litubayyina li-n-nās mā nuzzila ʾilayhim wlaʿallahum yatafakkarūn."

Allah, the Almighty, said: {…And We revealed to you the message that you may make clear to the people what was sent down to them and that they might reflect. } [an-Naḥl 16:44]

اعْلَمْ أَن التَّفَكُّرَ تَلَمُّسُ الْبَصِيرَةِ لِاسْتِدْرَاكِ الْبُغْيَةِ وَهُوَ ثَلَاثَة أَنْوَاع: فِكْرَةٌ فِي عَيْنِ التَّوْحِيدِ وفِكْرَةٌ فِي لَطائِفِ الصَّنْعَةِ وفِكْرَةٌ فِي مَعَاني الْأَعْمَالِ وَالْأَحْوَالِ

aʿlam ʾan at-tafakkura talammusu al-baṣīrati liāstidrāki al-bughyati wahuwa thalāthah ʾanwaʿ: fikratun fī ʿayni at-tawḥīdi wfikratun fī laṭāʾifi aṣ-ṣanʿati wfikratun fī maʿāny al-ʾaʿmāli wa-al-ʾaḥwali

Know that reflection is the quest for understanding in pursuit of the ultimate goal; it comes in three forms: pondering the essence of tawḥīd, marveling at His deeds and creations, and reflecting on the realities of actions and inner states.

فَأَما الفِكْرَةُ فِي عَيْنِ التَّوْحِيدِ فَهِيَ اقتِحامُ بَحرِ الْجُحُودِ لَا يُنجي مِنْهُ إِلَّا الِاعْتِصَامُ بضِياءِ الْكَشْفِ والتَّمَسُّكُ بِالْعلمِ الظَّاهِرِ وَأمَّا الفِكْرَةُ فِي لَطَائِفِ الصَّنَائِع فَهِيَ مَاء يسْقِي زَرْعَ الْحِكْمَةِ وَأما الفِكْرَةُ فِي مَعَاني الْأَعْمَالِ وَالْأَحْوَال فَهِيَ تُسَهِّلُ سُلوكَ طَرِيقِ الْحَقِيقَةِ

faʾamā al-fikratu fī ʿayni at-tawḥīdi fahiya aqtiḥāmu baḥri al-juḥūdi lā yunjy minhu ʾillā al-aʿtiṣāmu bḍīāʾi al-kashfi wa-at-tamassuku bi-l-ʿlmi aẓ-ẓāhiri waʾammā al-fikratu fī laṭāʾifi aṣ-ṣanāʾiʿ fahiya māʾ ysqī zarʿa al-ḥikmati waʾamā al-fikratu fī maʿāny al-ʾaʿmāli wa-al-ʾaḥwal fahiya tusahhilu sulwka ṭarīqi al-ḥaqīqati

Regarding the contemplation of the essence of tawḥīd, it is the bold voyage into the ocean of denial, where none can survive except by seeking refuge in the light of disclosure and adhering to the outward (textual) science. As for the reflection on the marvels of [His] deeds and creations, it serves as the water that nourishes the seeds of wisdom. And as for the consideration of the realities of actions and [interior] states, it aids in navigating the path toward ḥaqīqa (truth).

وَإِنَّمَا يتَخَلَّص مِنْ الفِكْرَةِ فِي عَيْنِ التَّوْحِيدِ بِثَلَاثَة أَشْيَاء: بِمَعْرِفَةِ عَجْزِ الْعَقْلِ وبالإياسِ مِنَ الْوُقُوفِ عَلَى الْغَايَةِ وبالاعْتِصامِ بِحَبْلِ التَّعْظِيمِ

waʾinnamā ytakhallaṣ min al-fikrati fī ʿayni at-tawḥīdi bithalāthah ʾashyāʾ: bimaʿrifati ʿajzi al-ʿaqli wa-bi-l-ʾīāsi min al-wuqūfi ʿalā al-ghāyati wa-bi-l-aʿtiṣāmi biḥabli at-taʿẓīmi

One might be saved from pondering the essence of tawḥīd through three means: acknowledging one’s intellectual inadequacy, losing hope in achieving the ultimate goal, or finding refuge in the stronghold of ta‘dheem (exaltation).

وَإِنَّمَا تدْرَكُ لَطائِفُ الصَّنَائِع بِثَلَاثَة أَشْيَاء: بِحُسْنِ النّظَرِ فِي مَبَادِئِ المِنَنِ والإجَابَةِ لِدوَاعِي الإشاراتِ وبالخَلاصِ مِن رِقِّ الشَّهَوَاتِ

waʾinnamā tdraku laṭāʾifu aṣ-ṣanāʾiʿ bithalāthah ʾashyāʾ: biḥusni an-nẓari fī mabādiʾi al-minani wa-al-ʾijābati lidwaʿī al-ʾishārāti wa-bi-l-khalāṣi min riqqi ash-shahawati

The marvels of His deeds and creations are appreciated by three things: careful consideration of the origins of the favors, responding to the Divine signals, and escaping from the captivity of desires.

وَإِنَّمَا يُوقَفُ بالفِكْرَةِ عَلى مَرَاتِبِ الْأَعْمَالِ وَالْأَحْوَالِ بِثَلَاثَة أَشْيَاء: باستِصحابِ الْعِلْمِ واتِّهامِ المَرْسومَاتِ وَمَعْرِفَةِ مَواقع الْغَيْرِ

waʾinnamā yūqafu bi-l-fikrati ʿalā marātibi al-ʾaʿmāli wa-al-ʾaḥwali bithalāthah ʾashyāʾ: bāstiṣḥābi al-ʿilmi wttihāmi al-marswmāti wamaʿrifati mawqʿ al-ghayri

One may realize through reflection the rankings of actions and inner states through three things: adhering to knowledge, suspecting all outer states, and identifying the rankings of others.

التَّذَكُّرُ

at-tadhakkuru

6. Recollection

قَالَ اللَّهُ عَزَّ وجَلَّ: "وَمَا يتَذَكَّر إِلَّا مَنْ يُنِيبُ"

qāla Allāhu ʿazza wjalla: "wamā ytadhakkar ʾillā man yunību"

Allah, the Almighty, said: {But none will remember except he who turns back [in repentance].} [Ghāfir 40:13]

التَّذَكُّرُ فَوْقَ التَّفَكُّرِ، فإنَّ التَّفَكُّرَ طَلَبٌ، وَالتَّذَكُّرَ وُجُودٌ.

at-tadhakkuru fawqa at-tafakkuri, fʾinna at-tafakkura ṭalabun, wa-at-tadhakkura wujūdun.

Remembrance is superior to reflection, for reflection seeks something, whereas remembrance finds it.

وأَبنِيَةُ التَّذَكُّرِ ثَلَاثَةُ أَشْيَاء الِانْتِفَاعُ بالعِظَة واستِبصارُ الْعبْرَةِ وَالظَّفَرُ بِثَمَرِ الفِكْرَةِ

wʾabniyatu at-tadhakkuri thalāthatu ʾashyāʾ al-antifāʿu bi-l-ʿiẓah wstibṣāru al-ʿbrati wa-aẓ-ẓafaru bithamari al-fikrati

Remembrance stands on three pillars: benefiting from the exhortations, insightful recognition of the lessons, and reaping the fruits of reflection.

وَإِنَّمَا يُنْتَفَعُ بالعِظَة بَعْدَ حُصُول ثَلَاثَة أَشْيَاء بِشدَّة الافْتِقارِ إِلَيْهَا والعَمَى عَن عَيْبِ الْوَاعِظِ وبِذِكْرِ الْوَعْدِ والوَعِيدِ

waʾinnamā yuntafaʿu bi-l-ʿiẓah baʿda ḥuṣūl thalāthah ʾashyāʾ bishddah al-aftiqāri ʾilayhā wa-al-ʿamā ʿan ʿaybi al-waʿiẓi wbidhikri al-waʿdi wa-al-waʿīdi

Benefiting from the exhortation hinges on three things: urgency to seize it, blindness to the exhorter’s faults, and remembering Allah’s promises and warnings.

وَإِنَّمَا تُسْتَبْصَرُ الْعبْرَةُ بِثَلَاثَةِ أَشْيَاء بحَياة الْعَقْل وَمَعْرِفَةِ الْأَيَّامِ والسَّلامَةِ مِن الْأَغْرَاضِ

waʾinnamā tustabṣaru al-ʿbratu bithalāthati ʾashyāʾ bḥayāh al-ʿaql wamaʿrifati al-ʾayyāmi wa-as-salāmati min al-ʾaghrāḍi

Insight comes from three things: a lively intellect, recognizing the benefits of each day, and freeing oneself from inappropriate desires and biases.

وَإِنَّمَا تُجْنَى ثَمَرَةُ الفِكْرَةِ بِثَلَاثَةِ أَشْيَاء بِقِصَرِ الأمَلِ والتَّأمُّلِ فِي الْقُرْآن وَقِلَّةِ الْخُلْطَةِ وَالتَّمَنِّي والتَّعَلُّقِ والشِّبَعِ والمَنَامِ

waʾinnamā tujnā thamaratu al-fikrati bithalāthati ʾashyāʾ biqiṣari al-ʾamali wa-at-taʾammuli fī al-qurʾān waqillati al-khulṭati wa-at-tamannī wa-at-taʿalluqi wa-ash-shibaʿi wa-al-manāmi

Harvesting the fruits of reflection hinges on three things: a lack of hope for longevity, contemplation of the Qur'an, and minimizing mingling with others. Wishful thinking, attachments, satiety, and sleep also play roles.

الاعْتِصَامُ

al-aʿtiṣāmu

7. Holding Fast

قَالَ اللَّهُ عَزَّ وَجَلَّ: ﴿وَاعْتَصِمُوا بِحَبْلِ اللَّهِ جَمِيعًا﴾، وَ﴿وَاعْتَصِمُوا بِاللَّهِ هُوَ مَوْلَاكُمْ﴾.

qāla Allāhu ʿazza wajalla: ﴿waʿtaṣimū biḥabli Allāhi jamīʿan﴾, wa﴿waʿtaṣimū billāhi huwa mawlākum﴾.

Allah, the Almighty, said: {And hold firmly to the rope of Allah…} [Āli ‘Imrān 3:103] and {… hold fast to Allah. He is your protector…} [al-Ḥaj 22:78]

الِاعْتِصَامُ بِحَبْلِ اللَّهِ هُوَ الْمُحَافَظَةُ عَلَى طَاعَتِهِ، مُرَاقِبًا لِأَمْرِهِ.والِاعْتِصَامُ بِاللَّهِ التَّرَقِّي عَنْ كُلِّ مَوْهُومٍ والتَّخَلُّصُ مِنْ كُلِّ تَرَدُّدٍ. والِاعْتِصَامُ عَلَى ثَلَاثِ دَرَجَاتٍ:

al-aʿtiṣāmu biḥabli Allāhi huwa al-muḥāfaẓatu ʿalā ṭāʿatihi, murāqiban liʾamrihi.wa-al-aʿtiṣāmu billāhi at-taraqqī ʿan kulli mawhūmin wa-at-takhalluṣu min kulli taraddudin. wa-al-aʿtiṣāmu ʿalā thalāthi darajātin:

Holding onto the rope of Allah means following His commands and staying obedient. Seeking refuge with Allah is about transcending all illusions and dispelling any doubts. Seeking refuge with Allah has three levels:

اعْتِصَامِ الْعَامَّةِ بِالْخَبَرِ، اسْتِسْلَامًا وَإِذْعَانًا، بِتَصْدِيقِ الْوَعْدِ وَالْوَعِيدِ وَتَعْظِيمِ الْأَمْرِ وَالنَّهْيِ وَتَأْسِيسِ الْمُعَامَلَةِ عَلَى الْيَقِينِ وَالْإِنْصَافِ وَهُوَ الِاعْتِصَامُ بِحَبلِ اللهِ

aʿtiṣāmi al-ʿāmmati bi-l-khabari, astislāman waʾidhʿānan, bitaṣdīqi al-waʿdi wa-al-waʿīdi wataʿẓīmi al-ʾamri wa-an-nahyi wataʾasīsi al-muʿāmalati ʿalā al-yaqīni wa-al-ʾinṣāfi wahuwa al-aʿtiṣāmu biḥabli Allāhi

The guidance of ordinary believers by the Revelation, through submission and compliance, which comes about by: believing in the promises and warnings, revering the commands and prohibitions, and basing all actions on certainty and justice. This is holding fast to the rope of Allah.

وِاعْتِصَامُ الْخَاصَّة بالانْقِطَاعِ، وَهُوَ: صَوْنُ الْإِرَادَةِ قَبْضًا وَإِسْبَالُ الْخُلُقِعَلَى الْخَلْقِ بَسْطًا وَرَفْضُ الْعَلَائِقِ عَزْمًا وَهُوَ التَّمَسُّكُ بِالْعُرْوَةِ الْوُثْقَى

wiʿtiṣāmu al-khāṣṣah bi-l-anqiṭāʿi, wahuwa: ṣawnu al-ʾirādati qabḍan waʾisbālu al-khuluqiʿalā al-khalqi basṭan warafḍu al-ʿalāʾiqi ʿazman wahuwa at-tamassuku bi-l-ʿurwati al-wuthqā

The i‘tiṣām of the select few is through complete dedication, which means: restraining one’s will with self-control, extending gracious treatment with courtesy to all creations, and resolute abandonment of all attachments. This is grasping the most reliable support.

وَاعْتِصَامُ خَاصَّةِ الْخَاصَّةِ بالاتِّصالِ، وَهُوَ: شُهُودُ الْحَقِّ تَفْريدًا بَعْدَالاستِحْذاءِ لَهُ تَعْظِيمًا والاشْتِغَال بِهِ قُرْبًا وَهُوَ الِاعْتِصَام بِاللَّهِ

waʿtiṣāmu khāṣṣati al-khāṣṣati bi-l-attiṣāli, wahuwa: shuhūdu al-ḥaqqi tafrydan baʿdālāstiḥdhāʾi lahu taʿẓīman wa-al-ashtighāl bihi qurban wahuwa al-aʿtiṣām billāhi

The i‘tiṣām of the highest of the select few is through communion; this involves: beholding the Real alone after aligning oneself near Him in awe, being distracted by nearness to Him from everything else. This is taking shelter with Allah.

الفِرَارُ

al-firāru

8. Fleeing

قَالَ اللَّهُ عَزَّ وجَلَّ: "فَفِرُّوا إِلَى اللهِ"

qāla Allāhu ʿazza wjalla: "fafirrū ʾilā Allāhi"

Allah, the Almighty, said: {Then flee to Allah...} [adh-Dhāriyāt 51:50]

الْفِرَار هُوَ الْهَرَبُ مِمَّا لَمْ يَكُنْ إِلَى مَا لَمْ يَزَلْ، وَهُوَ عَلَى ثَلَاثِ دَرَجَاتٍ:

al-firār huwa al-harabu mimmā lam yakun ʾilā mā lam yazal, wahuwa ʿalā thalāthi darajātin:

Fleeing to Allah means escaping from what did not exist to the One who has always existed. This journey is of three levels:

فِرَارُ الْعَامَّةِ مِنَ الْجَهْلِ إِلَى الْعِلْمِ عَقْدًا وَسَعْيًا، وَمِنَ الْكَسَلِ إِلَى التَّشْمِيرِ حَذَرًا وَعَزْمًا ‌. وَمِنَ الضِّيقِ إِلَى السَّعَةِ ثِقَةً وَرَجَاءً

firāru al-ʿāmmati min al-jahli ʾilā al-ʿilmi ʿaqdan wasaʿyan, wamina al-kasali ʾilā at-tashmīri ḥadharan waʿazman ‌. wamina aḍ-ḍīqi ʾilā as-saʿati thiqatan warajāʾan

The departure of ordinary believers, who move from ignorance to knowledge with assurance and diligence, from sloth to fervor with alertness and resolve, from constraint to expansiveness with faith and hope

وَفِرَارُ الْخَاصَّةِ مِنَ الْخَبَرِ إِلَى الشُّهُودِ وَمن الرُّسُومِ إِلَى الُْصُولِ ‌. وَمِنَ الْحُظُوظِ إِلَى التَّجْرِيدِ

wafirāru al-khāṣṣati min al-khabari ʾilā ash-shuhūdi wamn ar-rusūmi ʾilā aṣ-ṣūli ‌. wamina al-ḥuẓūẓi ʾilā at-tajrīdi

And the retreat of the chosen few: from hearing to sight, from images to realities, from attachment to desirables, to letting them go.

وفِرارُ خَاصَّةِ الخَاصَّةِ مِمَّا دُونَ الْحَقِّ إِلَى الْحًقِّ ثمَّ مِن شُهُودِ الْفِرَارِ إِلَى الْحَقِّ ‌. ثمَّ الْفِرَارُ مِنْ الْفِرَارِ إِلَى الْحَقِّ

wfirāru khāṣṣati al-khāṣṣati mimmā dūna al-ḥaqqi ʾilā al-ḥanqqi thmma min shuhūdi al-firāri ʾilā al-ḥaqqi ‌. thmma al-firāru min al-firāri ʾilā al-ḥaqqi

And the flight of the highest: from all that is other than the Real to the Real alone, then from seeing one’s flight to seeing the Real, then fleeing from flight to the Real.

الرِّيَاضَةُ

ar-riyāḍatu

9. Discipline

قَالَ اللَّهُ عَزَّ وجَلَّ: "وَالَّذين يُؤْتُونَ مَا آتَوْا وَقُلُوبُهُمْ وَجِلَةٌ"

qāla Allāhu ʿazza wjalla: "wa-adh-dhyn yuʾtūna mā ʾātaw waqulūbuhum wajilatun"

Allah, the Almighty, said: {And they who give what they give while their hearts are fearful…}[al-Mu’minoon 23:60]

الرِّيَاضَةُ تَمْرِينُ النَّفْسِ عَلَى قَبُولِ الصِّدْقِ، وَهِي عَلَى ثَلَاث دَرَجَاتٍ:

ar-riyāḍatu tamrīnu an-nafsi ʿalā qabūli aṣ-ṣidqi, wahī ʿalā thalāth darajātin:

Training is about getting accustomed to accepting the truth. It occurs at three levels:

رِيَاضَةُ الْعَامَّة وَهِيَ تَهْذِيبُ الْأَخْلَاقِ بِالْعِلْمِ وَتَصْفِيَةُ الْأَعْمَالِ بِالْإِخْلَاصِ وَتَوْفِيرُ الْحُقُوقِ فِي الْمُعَامَلَةِ

riyāḍatu al-ʿāmmah wahiya tahdhību al-ʾakhlāqi bi-l-ʿilmi wataṣfiyatu al-ʾaʿmāli bi-l-ʾikhlāṣi watawfīru al-ḥuqūqi fī al-muʿāmalati

The training of ordinary believers: refinement of manners through knowledge, and purification of deeds through devotion. Fulfill all rights in interactions.

ورِياضَةُ الْخَاصَّةِ حَسْمُ التَّفَرُّقِ وَقَطْعُ الِالْتِفَاتِ إِلَى الْمَقَامِ الَّذِي جَاوَزَهُ وَإِبْقَاءُ الْعِلْمِ يَجْرِي مَجَارِيه

wrīāḍatu al-khāṣṣati ḥasmu at-tafarruqi waqaṭʿu al-altifāti ʾilā al-maqāmi alladhī jāwazahu waʾibqāʾu al-ʿilmi yajrī majārīh

The training of the chosen few: ending dispersion, refraining from looking back at the station they have transcended, keeping knowledge flowing through its channels.

ورِياضَةُ خَاصَّةِ الْخَاصَّةِ تَجْريدُ الشُّهُودِ وَالصُّعُودُ إِلَى الْجَمْعِ وَرَفْضُ الْمُعَارَضَاتِ وَالْمُعَاوَضَاتِ

wrīāḍatu khāṣṣati al-khāṣṣati tajrydu ash-shuhūdi wa-aṣ-ṣuʿūdu ʾilā al-jamʿi warafḍu al-muʿāraḍāti wa-al-muʿāwaḍāti

The training of the highest: beholding the Real alone, ascension towards togetherness, rejection of all objections and substitutions.

السَّمَاعُ

as-samāʿu

10. Listening

قَالَ اللَّهُ عَزَّ وجَلَّ: "وَلَوْ عَلِمَ اللَّهُ فِيهِمْ خَيْرًا لَّأَسْمَعَهُمْ"

qāla Allāhu ʿazza wjalla: "walaw ʿalima Allāhu fīhim khayran llaʾasmaʿahum"

Allah, the Almighty, said: {Had Allah known any good in them, He would have made them hear…} [al-Anfāl 8:23]

نُكْتَةُ السَّمَاعِ حَقِيقَةُ الانْتِبَاهِ وَهُوَ عَلى ثَلَاثِ دَرَجَاتٍ:

nuktatu as-samāʿi ḥaqīqatu al-antibāhi wahuwa ʿalā thalāthi darajātin:

The essence of this matter lies in achieving complete focus. It exists at three levels:

سَمَاعُ الْعَامَّةِ ثَلَاثَةُ أَشْيَاء إِجَابَةُ زَجْرِ الْوَعِيدِ رَغْبَةً وَإجَابَةُ دَعْوَةِ الْوَعْدِجَهْدًا وَبُلُوغُ مُشَاهَدَةِ الْمِنَّةِ اسْتِبْصَارًا

samāʿu al-ʿāmmati thalāthatu ʾashyāʾ ʾijābatu zajri al-waʿīdi raghbatan waʾijābatu daʿwati al-waʿdijahdan wabulūghu mushāhadati al-minnati astibṣāran

The attention of ordinary believers, divided into three parts: responding to threatening warnings with alertness, and to inviting blessings with determination. And in seeing the favors bestowed, with insight.

وَسَمَاعُ الْخَاصَّةِ ثَلَاثَةُ أَشْيَاء شُهُودُ الْمَقْصُودِ فِي كُلِّ رَمْزٍ وَالْوُقُوفُ عَلَى الْغَايَةِ فِي كُلِّ حَيٍّ والخَلاصُ مِنَ التَّلَذُّذِ بالتَّفَرُّقِ

wasamāʿu al-khāṣṣati thalāthatu ʾashyāʾ shuhūdu al-maqṣūdi fī kulli ramzin wa-al-wuqūfu ʿalā al-ghāyati fī kulli ḥayyin wa-al-khalāṣu min at-taladhdhudhi bi-t-tafarruqi

The hearing of the select few consists of three parts: beholding the intended (God) in all symbols, beholding the purpose of all living things, and riddance from enjoying dispersion.

وَسَمَاعُ خَاصَّةِ الْخَاصَّةِ سَمَاعٌ يَغْسِلُ الْعِلَلَ عَن الْكَشْفِ ويَصِلُ الْأَبَدَ بِالأزَلِ وَيرُدُّ النِّهاياتِ إِلَى الأوِّلِ

wasamāʿu khāṣṣati al-khāṣṣati samāʿun yaghsilu al-ʿilala ʿan al-kashfi wyaṣilu al-ʾabada bi-l-ʾazali wayruddu an-nihāyāti ʾilā al-ʾawwili

The hearing of the highest removes all the faults of disclosure, unites eternity without end with eternity without beginning, and returns endings to their beginning.

الْأَبْوَابُ

al-Abwāb

Section 2 · Gates

وَأَمَّا قِسْمُ الْأَبْوَابِ فَهُوَ عَشَرَةُ أَبْوَابٍ، وَهِيَ: الْحُزْنُ، وَالْخَوْفُ، وَالْإِشْفَاقُ، وَالْخُشُوعُ، وَالْإِخْبَاتُ، وَالزُّهْدُ، وَالْوَرَعُ، وَالتَّبَتُّلُ، وَالرَّجَاءُ، وَالرَّغْبَةُ.

waʾammā qismu al-ʾabwabi fahuwa ʿasharatu ʾabwabin, wahiya: al-ḥuznu, wa-al-khawfu, wa-al-ʾishfāqu, wa-al-khushūʿu, wa-al-ʾikhbātu, wa-az-zuhdu, wa-al-waraʿu, wa-at-tabattulu, wa-ar-rajāʾu, wa-ar-raghbatu.

The section of Gates has ten chapters: Grief, Fear, Concern, Reverent Humility, Serene Submission, Detachment, Scrupulousness, Devotion, Hope, and Aspiration.

الْحُزْنُ

al-ḥuznu

11. Grief

قَالَ اللَّهُ عَزَّ وجَلَّ: "تَوَلَّوا وَّأَعْيُنُهُمْ تَفِيضُ مِنَ الدَّمْعِ حَزَنًا"

qāla Allāhu ʿazza wjalla: "tawallaw wwaʾaʿyunuhum tafīḍu min ad-damʿi ḥazanan"

Allah, the Almighty, said: {…their eyes overflowed with tears of grief as they turned back…} [Surat at-Repentance 9:92]

الْحُزْنُ تَوَجُّعٌ لِفَائِتٍ أَوْ تَأَسُّفٌ عَلَى مُمْتَنِعٍ، وَله ثَلَاثُ دَرَجَاتٍ:

al-ḥuznu tawajjuʿun lifāʾitin ʾaw taʾassufun ʿalā mumtaniʿin, walh thalāthu darajātin:

Grief is the sensation of intense pain over what has been lost or the disappointment over what cannot be attained, and it exists in three levels:

الدَّرَجَةُ الْأُولَىحُزْنُالْعَامَّةِ وَهُوَ حُزْنٌ عَلَى التَّفْرِيطِ فِي الْخِدْمَةِ وعَلَى التَّوَرُّطِ فِي الْجَفَاءِ وعَلى ضَيَاعِ الْأَيَّامِ

ad-darajatu al-ʾūlāḥuznuālʿāmmati wahuwa ḥuznun ʿalā at-tafrīṭi fī al-khidmati wʿalā at-tawarruṭi fī al-jafāʾi wʿalā ḍayāʿi al-ʾayyāmi

The first level is the grief of ordinary believers, and this grief pertains to: neglect in service leading to estrangement, loss of days.

والدَّرَجَةُ الثَّانِيَة حُزْنُأهلِ الْإِرَادَةِ وَهُوَ حُزْنٌ عَلَى: تَعَلُّقِ الْوَقْتِ بالتَّفَرُّقِ وعَلى اشْتِغَالِ النَّفْسِ عَنِ الشُّهُودِ وعَلى التَّسَلِّي عَنِ الْحُزْنِ

wa-ad-darajatu ath-thāniyah ḥuznuʾahli al-ʾirādati wahuwa ḥuznun ʿalā: taʿalluqi al-waqti bi-t-tafarruqi wʿalā ashtighāli an-nafsi ʿani ash-shuhūdi wʿalā at-tasallī ʿani al-ḥuzni

The second stage is the anguish of those steadfast, which has passed: wasted time in pursuits other than shuhud (gazing at the One), distraction from grief.

وَلَيْسَت الْخَاصَّة مِنْ مقَامِ الْحُزْنِ فِي شَيْء وَلَكِن الدَّرَجَةَ الثَّالِثَةَ مِنَ الْحُزْنِ التَّحَزُّنُ لِلْعَارِضَاتِ دُونَ الْخَوَاطِرِ وَمُعَارِضَاتُ الْقُصُودِ وَالاعْتِرَاضَاتُ عَلى الْأَحْكَامِ

walaysat al-khāṣṣah min mqāmi al-ḥuzni fī shayʾ walakin ad-darajata ath-thālithata min al-ḥuzni at-taḥazzunu li-l-ʿāriḍāti dūna al-khawaṭiri wamuʿāriḍātu al-quṣūdi wa-al-aʿtirāḍātu ʿalā al-ʾaḥkāmi

The elite have nothing to do with the station of grief. Yet, the third level of ḥuzn (grief) pertains to grief over the fluctuating states, not just to mere impulses, conflicting pursuits, or objections to the decrees.

الْخَوْفُ

al-khawfu

12. Fear

قَالَ اللَّهُ عَزَّ وجَلَّ: "يَخَافُونَ رَبَّهُم مِّن فَوْقِهِمْ"

qāla Allāhu ʿazza wjalla: "yakhāfūna rabbahum min fawqihim"

Allah, the Almighty, said: "They fear their Lord above them, and they do what they are commanded." [an-Naḥl 16:50]

الخَوْفُهُوَ الانْخِلاعُ عَنْ طُمَأنِينَةِ الأمْنِ بِمُطَالَعَةِ الخَبَرِ،وَهُوَ عَلى ثَلَاثِ دَرَجَاتٍ:

al-khawfuhuwa al-ankhilāʿu ʿan ṭumaʾanīnati al-ʾamni bimuṭālaʿati al-khabari,wahuwa ʿalā thalāthi darajātin:

Fear means being stripped of the sense of security upon seeing Allah’s warnings. It comes in three levels:

الدَّرَجَةُ الْأُولَىالْخَوْفُ مِنَ الْعُقُوبَةِ، وَهُوَ الْخَوْفُ الَّذِي يَصِحُّ بِهِ الْإِيمَانُ، وَهُوَ خَوْفُ الْعَامَّةِ، وَهُوَ يَتَوَلَّدُ مِنْ: تَصْدِيقِ الْوَعِيدِ وَذِكْرِ الْجِنَايَةِ وَمُرَاقَبَةِ الْعَاقِبَةِ

ad-darajatu al-ʾūlāālkhawfu min al-ʿuqūbati, wahuwa al-khawfu alladhī yaṣiḥḥu bihi al-ʾīmānu, wahuwa khawfu al-ʿāmmati, wahuwa yatawalladu min: taṣdīqi al-waʿīdi wadhikri al-jināyati wamurāqabati al-ʿāqibati

The first level is the fear of punishment, and this is the fear through which faith is validated, and it is the fear of ordinary believers. It stems from: believing the warnings, being mindful of offenses, and being watchful of consequences.

والدَّرَجَةُ الثَّانِيَةُخَوْفُ الْمَكْرِ فِي جَرَيَانِ الْأَنْفَاسِ الْمُسْتَغْرِقَةِ فِي الْيَقَظَةِ، الْمَشُوبَةِ بِالْحَلَاوَةِ.

wa-ad-darajatu ath-thāniyatukhawfu al-makri fī jarayāni al-ʾanfāsi al-mustaghriqati fī al-yaqaẓati, al-mashūbati bi-l-ḥalāwati.

The second level is fear of the plotting of Allah while one rejoices in the times of wakefulness that are sweetened with faith.

وَلَيْسَ فِي مَقَامِ أَهْلِ الْخُصُوصِ وَحْشَةُ الْخَوْفِ، إِلَّا هَيْبَةَ الإجْلَالِ، وَهِيَ أَقْصَى دَرَجَةٍ يُشَارُ إِلَيْهَا فِي غَايَةِ الْخَوْفِوَهِيَ هَيْبَةٌ تُعَارِضُ الْمُكَاشَفَ أَوْقَاتَ الْمُنَاجَاةِ، وَتَصُونُ الْمُسَامِرَ أَحْيَانَ الْمُسَامَرَةِ، وَتَفْصِمُ الْمُعَايِنَ بِصَدْمَةِ الْعِزَّةِ.

walaysa fī maqāmi ʾahli al-khuṣūṣi waḥshatu al-khawfi, ʾillā haybata al-ʾijlāli, wahiya ʾaqṣā darajatin yushāru ʾilayhā fī ghāyati al-khawfiwahiya haybatun tuʿāriḍu al-mukāshafa ʾawqāta al-munājāti, wataṣūnu al-musāmira ʾaḥyāna al-musāmarati, watafṣimu al-muʿāyina biṣadmati al-ʿizzati.

For the elite among believers, there is no fear’s solitude, but only the reverence’s awe. To be at the summit of fear’s station is the highest rank. This awe is met by one in disclosure during times of gentle discourse. It guards the witness during friendly conversations, and it strikes the eyewitness with the shock of divine might.

الإشْفَاقُ

al-ʾishfāqu

13. Concern

قَالَ اللَّهُ عَزَّ وجَلَّ: "قَالُوا إِنَّا كُنَّا قَبْلُ فِي أَهْلِنَا مُشْفِقِينَ"

qāla Allāhu ʿazza wjalla: "qālū ʾinnā kunnā qablu fī ʾahlinā mushfiqīna"

Allah, the Almighty, said: {They will say: Indeed, we were previously among our people fearful [of displeasing Allah].} [aṭ-Ṭūr 52:26]

الْإِشْفَاقُ: دَوَامُ الْحَذَرِ، مَقْرُونًا بِالتَّرَحُّمِ، وَهُوَ عَلَى ثَلَاثِ دَرَجَاتٍ: الدَّرَجَةُ الْأُولَى إِشْفَاقٌ عَلَى النَّفْسِ أَنْ تَجْمَحَ إِلَى الْعِنَادِ وَإِشْفَاقٌ عَلَى الْعَمَلِ أَنْ يَصِيرَ إِلَى الضَّيَاعِ وَإِشْفَاقٌ عَلَى الْخَلِيقَةِ لِمَعْرِفَةِ مَعَاذِيرِهَا

al-ʾishfāqu: dawamu al-ḥadhari, maqrūnan bi-t-taraḥḥumi, wahuwa ʿalā thalāthi darajātin: ad-darajatu al-ʾūlā ʾishfāqun ʿalā an-nafsi ʾan tajmaḥa ʾilā al-ʿinādi waʾishfāqun ʿalā al-ʿamali ʾan yaṣīra ʾilā aḍ-ḍayāʿi waʾishfāqun ʿalā al-khalīqati limaʿrifati maʿādhīrihā

Ishfāq is a constant concern intertwined with empathy. It exists in three levels: The first level involves ishfāq for one’s soul to refrain from defiance, ishfāq for deeds not to be wasted, and ishfāq for people to understand their excuses.

والدَّرَجَةُ الثَّانِيَةُ إِشْفَاقٌ عَلَى الْوَقْتِ أَنْ يَشُوبَهُ تَفَرُّقٌ وَعَلَى الْقَلْبِ أَنْ يُزَاحِمَهُ عَارِضٌ وَعَلَى الْيَقِينِ أَنْ يُدَاخِلَهُ سَبَبٌ

wa-ad-darajatu ath-thāniyatu ʾishfāqun ʿalā al-waqti ʾan yashūbahu tafarruqun waʿalā al-qalbi ʾan yuzāḥimahu ʿāriḍun waʿalā al-yaqīni ʾan yudākhilahu sababun

The second level encompasses ishfāq for: the time marred by dispersion, the heart blocked by an impediment, and certainty weakened by any cause.

والدَّرَجَةُ الثَّالِثَةُ إِشْفَاقٌ يَصُونُ سَعْيَهُ عَنِ الْعُجْبِ وَيَكُفُّ صَاحِبَهُ عَنْ مُخَاصَمَةِ الْخَلْقِ وَيَحْمِلُ الْمُرِيدَ عَلَى حِفْظِ الْجِدِّ

wa-ad-darajatu ath-thālithatu ʾishfāqun yaṣūnu saʿyahu ʿani al-ʿujbi wayakuffu ṣāḥibahu ʿan mukhāṣamati al-khalqi wayaḥmilu al-murīda ʿalā ḥifẓi al-jiddi

The third level: ishfāq that guards one’s work from arrogance, ishfāq that shields them from conflict with others, and ishfāq that keeps the seeker firmly committed.

الْخُشُوعُ

al-khushūʿu

14. Reverent Humility

قَالَ اللَّهُ عَزَّ وجَلَّ: "أَلَمْ يَأْنِ لِلَّذِينَ آمَنُوا أَن تَخْشَعَ قُلُوبُهُمْ لِذِكْرِ اللَّهِ وَمَا نَزَلَ مِنَ الْحَقِّ"

qāla Allāhu ʿazza wjalla: "ʾalam yaʾani li-dh-dhīna ʾāmanū ʾan takhshaʿa qulūbuhum lidhikri Allāhi wamā nazala min al-ḥaqqi"

Allah, the Almighty, said: Has not the time come for those who have believed that their hearts should humbly submit at the remembrance of Allah and what has been revealed of the truth? [al-Ḥadeed 57:16]

الْخُشُوعُ خُمُودُ النَّفْسِ وَهُمُودُ الطِّبَاعِ لِمُتَعَاظِمٍ أَوْ مُفْزِعٍ. وَهُوَ عَلى ثَلَاثِ دَرَجَاتٍ:

al-khushūʿu khumūdu an-nafsi wahumūdu aṭ-ṭibāʿi limutaʿāẓimin ʾaw mufziʿin. wahuwa ʿalā thalāthi darajātin:

Khushoo‘ is the stillness of the soul and humility of the character before someone glorious or fearsome. It exists at three levels:

الدَّرَجَةُ الْأُولَى: التَّذَلُّلُ لِلْأَمْرِ وَالِاسْتِسْلَامُ لِلْحُكْمِ وَالِاتِّضَاعُ لِنَظَرِ الْحَقِ

ad-darajatu al-ʾūlā: at-tadhallulu li-l-ʾamri wa-al-astislāmu li-l-ḥukmi wa-al-attiḍāʿu linaẓari al-ḥaqi

The first level: showing humble submission to the commands, surrender to the decrees, brokenness under the sight of the Real

والدَّرَجَةُ الثَّانِيَةُ: تَرَقُّبُ آفَاتِ النَّفْسِ وَالْعَمَلِ وَرُؤْيَةُ فَضْلِ كُلِّ ذِي فَضْلٍ عَلَيْكَ وَتَنَسُّمُ نَسِيمِ الْفَنَاءِ

wa-ad-darajatu ath-thāniyatu: taraqqubu ʾāfāti an-nafsi wa-al-ʿamali waruʾyatu faḍli kulli dhī faḍlin ʿalayka watanassumu nasīmi al-fanāʾi

The second level: observing one’s own flaws and actions, and the virtues of those above oneself; embracing the gentle breezes of fanā’ (self-annihilation).

الدَّرَجَةُ الثَّالِثَةُ: الْحُرْمَةِ عِنْدَ الْمُكَاشَفَةِ وَتَصْفِيَةُ الْوَقْتِ مِنْ مُرَاءَاةِ الْخَلْقِ وَتَجْرِيدُ رُؤْيَةِ الْفَضْلِ

ad-darajatu ath-thālithatu: al-ḥurmati ʿinda al-mukāshafati wataṣfiyatu al-waqti min murāʾāti al-khalqi watajrīdu ruʾyati al-faḍli

The third level: maintaining respect during times of disclosure, freeing one’s time from any pretense, observing the grace of God unobstructed.

الإخْبَاتُ

al-ʾikhbātu

15. Serene Submission

قَالَ اللَّهُ عَزَّ وجَلَّ: "وَبَشِّرِ الْمُخْبِتِينَ"

qāla Allāhu ʿazza wjalla: "wabashshiri al-mukhbitīna"

Allah, the Almighty, said: "Give good tidings to the humble [before their Lord]." [al-Ḥajj 22:34]

الإخْبَاتُ مِنْ أوَائِلِمَقَامِ الطُّمَأْنِينَةِ، وَهُوَ وُرُودُ الْمَأْمَنِ مِنَ الرُّجُوعِ وَالتَّرَدُّدِ. وَهُوَ عَلى ثَلَاثِ دَرَجَاتٍ:

al-ʾikhbātu min ʾawaʾilimaqāmi aṭ-ṭumaʾanīnati, wahuwa wurūdu al-maʾamani min ar-rujūʿi wa-at-taraddudi. wahuwa ʿalā thalāthi darajātin:

Ikhbāt is one of the first stations of tranquility. It involves finding refuge from reversal and hesitancy. It exists at three levels:

الدَّرَجَةُ الْأُولَى: أَنْ تَسْتَغْرِقَ الْعِصْمَةُ الشَّهْوَةَ وَتَسْتَدْرِكَ الْإِرَادَةُ الْغَفْلَةَ وَيَسْتَهْوِي الطَّلَبُ السَّلْوَةَ

ad-darajatu al-ʾūlā: ʾan tastaghriqa al-ʿiṣmatu ash-shahwata watastadrika al-ʾirādatu al-ghaflata wayastahwī aṭ-ṭalabu as-salwata

At the first level: when divine protection envelops desires, when willpower subdues heedlessness, when earnest pursuit of the Beloved breaks free from the bonds of comfort and leisure.

والدَّرَجَةُ الثَّانِيَةُ: أَنْ لَا يَنْقَضُّ إِرَادَتَهُ سَبَبٌ وَلَا يُوحِشُ قَلْبَهُ عَارِضٌ وَلَا تَقْطَعُ عَلَيْهِ الطَّرِيقَ فِتْنَةٌ

wa-ad-darajatu ath-thāniyatu: ʾan lā yanqaḍḍu ʾirādatahu sababun walā yūḥishu qalbahu ʿāriḍun walā taqṭaʿu ʿalayhi aṭ-ṭarīqa fitnatun

The second level: when no cause can sway his will, and no obstacle can distress his heart with loneliness, when no trial disrupts his path.

والدَّرَجَةُ الثَّالِثَةُ: أَنْ يَسْتَوِيَ عِنْدَهُ الْمَدْحُ وَالذَّمُّ وَتَدُومَ لَائِمَتُهُ لِنَفْسِهِ وَيَعْمَى عَنْ نُقْصَانِ الْخَلْقِ عَنْ دَرَجَتِهِ

wa-ad-darajatu ath-thālithatu: ʾan yastawiya ʿindahu al-madḥu wa-adh-dhammu watadūma lāʾimatuhu linafsihi wayaʿmā ʿan nuqṣāni al-khalqi ʿan darajatihi

At the third level, when: praise and criticism from others become equal to his or her own self-criticism, and he or she becomes blind to the lower ranks of others compared to themselves.

الزُّهْدُ

az-zuhdu

16. Detachment

قَالَ اللَّهُ عَزَّ وجَلَّ: "بَقِيَّتُ اللَّهِ خَيْرٌ لَّكُمْ"

qāla Allāhu ʿazza wjalla: "baqiyyatu Allāhi khayrun llakum"

Allah, the Almighty, said: {What remains [lawful] from Allah is best for you...} [Hood 11:86]

الزُّهْدُ إِسْقَاطُ الرَّغْبَةِ عَنِ الشَّيْءِ بِالْكُلِّيَّةِوَهُوَ لِلْعَامَّةِ قُرْبَةٌ، وَلِلْمُرِيدِ ضَرُورَةٌ، وَلِلْخَاصَّةِ خَشْيَة.وَهُوَ عَلى ثَلَاثِ دَرَجَاتٍ:

az-zuhdu ʾisqāṭu ar-raghbati ʿani ash-shayʾi bi-l-kulliyyatiwahuwa li-l-ʿāmmati qurbatun, wa-li-l-murīdi ḍarūratun, wa-li-l-khāṣṣati khashyah.wahuwa ʿalā thalāthi darajātin:

Zuhd in something means completely renouncing it. It is a virtuous act for ordinary believers, a necessity for the seeker, and a refuge for the elite. There are three levels of zuhd.

الدَّرَجَةُ الْأُولَىالزُّهْدُ فِي الشُّبْهَةِ، بَعْدَ تَرْكِ الْحَرَامِ: بِالْحَذَرِ مِنَ الْمَعْتَبَةِ وَالْأَنَفَةِ مِنَ الْمَنْقَصَةِ وَكَرَاهَةِ مُشَارَكَةِ الْفُسَّاقِ

ad-darajatu al-ʾūlāālzzuhdu fī ash-shubhati, baʿda tarki al-ḥarāmi: bi-l-ḥadhari min al-maʿtabati wa-al-ʾanafati min al-manqaṣati wakarāhati mushārakati al-fussāqi

The first level: renouncing all doubtful matters after completely abstaining from the unlawful. This is driven by: fear of blame, a graceful avoidance of shortcomings, and hatred for the company of the wicked.

والدَّرَجَةُ الثَّانِيَةُالزُّهْدُ فِي الْفُضُولِ. وَهُوَ مَا زَادَ عَلَى الْمُسْكَةِ وَالْبَلَاغِ مِنَ الْقُوتِ: بِاغْتِنَامِ التَّفَرُّغِ إِلَى عِمَارَةِ الْوَقْتِ وَحَسْمِ الْجَأْشِ وَالتَّحَلِّي بِحِلْيَةِ الْأَنْبِيَاءِ وَالصِّدِّيقِينَ

wa-ad-darajatu ath-thāniyatuālzzuhdu fī al-fuḍūli. wahuwa mā zāda ʿalā al-muskati wa-al-balāghi min al-qūti: biāghtināmi at-tafarrughi ʾilā ʿimārati al-waqti waḥasmi al-jaʾashi wa-at-taḥallī biḥilyati al-ʾanbiyāʾi wa-aṣ-ṣiddīqīna

The second level: renouncing excesses and anything beyond what is necessary for sustenance: by investing one’s time wisely, by alleviating anxiety, by adorning oneself with the beautiful qualities of the prophets and the truthful ones.

والدَّرَجَةُ الثَّالِثَةُالزُّهْدُ فِي الزُّهْدِ، وَهُوَ بِثَلَاثَةِ أَشْيَاءَ: اسْتِحْقَارُ مَا زَهِدْتَ فِيهِ وَاسْتِوَاءُ الْحَالَاتِ عِنْدَكَ وَالذَّهَابُ عَنْ شُهُودِ الِاكْتِسَابِ، نَاظِرًا إِلَى وَادِي الْحَقَائِقِ

wa-ad-darajatu ath-thālithatuālzzuhdu fī az-zuhdi, wahuwa bithalāthati ʾashyāʾa: astiḥqāru mā zahidta fīhi wastiwaʾu al-ḥālāti ʿindaka wa-adh-dhahābu ʿan shuhūdi al-aktisābi, nāẓiran ʾilā wadī al-ḥaqāʾiqi

The third level: renouncing renunciation, achieved through three things: diminishing what you previously abandoned, complete disregard for differing circumstances, and avoiding the sight of your actions while directing your gaze toward the valley of truths.

الْوَرَعُ

al-waraʿu

17. Scrupulousness

قَالَ اللَّهُ عَزَّ وجَلَّ: "وَثِيَابَكَ فَطَهِّرْ"

qāla Allāhu ʿazza wjalla: "wathiyābaka faṭahhir"

Allah, the Almighty, said: "And your clothing purify." [al-Muddath-thir 74:4]

الْوَرَعُ تَوَقٍّ مُسْتَقْصًى عَلَى حَذَرٍ،أَوْ تَحَرُّجٌ عَلَى تَعْظِيمٍ. وَهُوَ آخِرُ مَقَامِ الزُّهْدِ لِلْعَامَّةِ، وَأَوَّلُ مَقَامِ الزُّهْدِ لِلْمُرِيدِ.وَهُوَ عَلى ثَلَاثِ دَرَجَاتٍ:

al-waraʿu tawaqqin mustaqṣanā ʿalā ḥadharin,ʾaw taḥarrujun ʿalā taʿẓīmin. wahuwa ʾākhiru maqāmi az-zuhdi li-l-ʿāmmati, waʾawwalu maqāmi az-zuhdi li-l-murīdi.wahuwa ʿalā thalāthi darajātin:

Wara‘ is a meticulous, cautious observance stemming from fear or from the zeal of glorifying Allah. It marks the end of the zuhd station for ordinary believers and the beginning of it for the seeker. It exists in three levels.

الدَّرَجَةُ الْأُولَى تَجَنُّبُ الْقَبَائِحِ لِصَوْنِ النَّفْسِ وَتَوْفِيرِ الْحَسَنَاتِ وَصِيَانَةِ الْإِيمَانِ

ad-darajatu al-ʾūlā tajannubu al-qabāʾiḥi liṣawni an-nafsi watawfīri al-ḥasanāti waṣiyānati al-ʾīmāni

The first level is avoiding that which is ugly to protect oneself, to foster and preserve good deeds, and to safeguard faith.

والدَّرَجَةُ الثَّانِيَةُحِفْظُ الْحُدُودِ عِنْدَ مَالَا بَأْسَ بِهِ إِبْقَاءً عَلَى الصِّيَانَةِ وَالتَّقْوَى وَصُعُودًا عَنِ الدَّنَاءَةِ وَتَخَلُّصًا عَنِ اقْتِحَامِ الْحُدُودِ

wa-ad-darajatu ath-thāniyatuḥifẓu al-ḥudūdi ʿinda mālā baʾasa bihi ʾibqāʾan ʿalā aṣ-ṣiyānati wa-at-taqwā waṣuʿūdan ʿani ad-danāʾati watakhalluṣan ʿani aqtiḥāmi al-ḥudūdi

The second level is to stay within the bounds that are harmless, maintaining integrity and piety to rise above lowliness and avoid transgressing the limits (of Allah).

والدَّرَجَةُ الثَّالِثَةُالتَّوَرُّعُ عَنْ كُلِّ دَاعِيَةٍ تَدْعُو إِلَى شَتَاتِ الْوَقْتِ وَالتَّعَلُّقِ بِالتَّفَرُّقِ وَعَارِضٍ يُعَارِضُ حَالَ الْجَمْعِ

wa-ad-darajatu ath-thālithatuālttawarruʿu ʿan kulli dāʿiyatin tadʿū ʾilā shatāti al-waqti wa-at-taʿalluqi bi-t-tafarruqi waʿāriḍin yuʿāriḍu ḥāla al-jamʿi

The third level is avoiding any call to dispersion, attachment to distractions, interferences that detract from togetherness (with Allah).

التَّبَتُّلُ

at-tabattulu

18. Devotion

قَالَ اللَّهُ عَزَّ وجَلَّ: "وَتَبَتَّلْ إِلَيْهِ تَبْتِيلًا"

qāla Allāhu ʿazza wjalla: "watabattal ʾilayhi tabtīlan"

Allah, the Almighty, said: {And devote yourself to Him with [complete] devotion.} [al-Muzzammil 73:8]

التَّبَتُّلُ الِانْقِطَاعُ بِالْكُلِّيَّةِ، وَقَوْلُهُ "إِلَيْهِ"دَعْوَةٌأَيِ التَّجْرِيدِ الْمَحْضِ.وَهُوَ عَلى ثَلَاثِ دَرَجَاتٍ:

at-tabattulu al-anqiṭāʿu bi-l-kulliyyati, waqawluhu "ʾilayhi"daʿwatunʾayi at-tajrīdi al-maḥḍi.wahuwa ʿalā thalāthi darajātin:

Tabattul is wholehearted devotion. The words “to Him” call for complete detachment. It has three degrees:

الدَّرَجَةُ الْأُولَىتَجْرِيدُ الِانْقِطَاعِ عَنِ الْحُظُوظِوَاللُّحُوظُ إِلَى الْعَالَمِ، خَوْفًا أَوْ رَجَاءً أَوْ مُبَالَاةً بِحَالٍ: بِحَسْمِ الرَّجَاءِ بِالرِّضَى وَقَطْعِ الْخَوْفِ بِالتَّسْلِيمِ وَرَفْضِ الْمُبَالَاةِ بِشُهُودِ الْحَقِيقَةِ

ad-darajatu al-ʾūlātajrīdu al-anqiṭāʿi ʿani al-ḥuẓūẓiwallluḥūẓu ʾilā al-ʿālami, khawfan ʾaw rajāʾan ʾaw mubālātan biḥālin: biḥasmi ar-rajāʾi bi-r-riḍā waqaṭʿi al-khawfi bi-t-taslīmi warafḍi al-mubālāti bishuhūdi al-ḥaqīqati

The first level is complete detachment from self-interests and worldly observation, free of fear or hope, or any other concern. This is achieved by: cutting off hope for this world through contentment, by submitting to the will of Allah, and by disregarding all worldly concerns by observing the truth.

والدَّرَجَةُ الثَّانِيَةُتَجْرِيدُ الِانْقِطَاعِ عَنِ التَّعْرِيجِ عَلَى النَّفْسِ: بِمُجَانَبَةِ الْهَوَى وَتَنَسُّمِ رَوْحِ الْأُنْسِ وَشَيْمِ بَرْقِ الْكَشْفِ

wa-ad-darajatu ath-thāniyatutajrīdu al-anqiṭāʿi ʿani at-taʿrīji ʿalā an-nafsi: bimujānabati al-hawā watanassumi rawḥi al-ʾunsi washaymi barqi al-kashfi

The second level involves complete detachment from oneself through: avoiding passions, embracing the breeze of uns (intimate closeness with Allah), and beholding flashes of divine disclosure.

والدَّرَجَةُ الثَّالِثَةُتَجْرِيدُ الِانْقِطَاعِ إِلَى السَّبْقِ: بِتَصْحِيحِ الِاسْتِقَامَةِ وَالِاسْتِغْرَاقِ فِي قَصْدِ الْوُصُولِ وَالنَّظَرِ إِلَى أَوَائِلِ الْجَمْعِ

wa-ad-darajatu ath-thālithatutajrīdu al-anqiṭāʿi ʾilā as-sabqi: bitaṣḥīḥi al-astiqāmati wa-al-astighrāqi fī qaṣdi al-wuṣūli wa-an-naẓari ʾilā ʾawaʾili al-jamʿi

The third level is complete dedication to triumphing through: straightening one’s path, being consumed in attaining the goal, and witnessing the early stages of jam‘ (union).

الرَّجَاءُ

ar-rajāʾu

19. Hope

قَالَ اللَّهُ عَزَّ وجَلَّ: "لَّقَدْ كَانَ لَكُمْ فِي رَسُولِ اللَّهِ أُسْوَةٌ حَسَنَةٌ لِّمَن كَانَ يَرْجُو اللَّهَ وَالْيَوْمَ الْآخِرَ"

qāla Allāhu ʿazza wjalla: "llaqad kāna lakum fī rasūli Allāhi ʾuswatun ḥasanatun lliman kāna yarjū Allāha wa-al-yawma al-ʾākhira"

Allah, the Almighty, said: "Indeed, you have an exemplary model in the Messenger of Allah for anyone who hopes in Allah and the Last Day." [al-Aḥzāb 33:21]

الرَّجَاءُ أَضْعَفُ مَنَازِلِ الْمُرِيدِ؛ لِأَنَّهُ مُعَارَضَةٌ مِنْ وَجْهٍ، وَاعْتِرَاضٌ مِنْ وَجْهٍ، وَهُوَ وُقُوعٌ فِي الرُّعُونَةِ فِي مَذْهَبِ هَذِهِ الطَّائِفَةِ، إلَّا مَا فِيهِ مِنْ فَائِدَةٍ وَاحِدَةٍ، وَلَهَا نَطَقَ باسْمِهِالتَّنْزِيلُ وَالسُّنَّةُ، وَدَخَلَ فِي مَسَالِكِ الْمُحَقِّقِينَ، وَتِلْكَ الْفَائِدَةُ أنَّهُيَفْثَأُحَرَارَةَ الْخَوْفِ، حَتَّى لَا يَعْدُوَإِلَى الإيَاسِ.والرَّجَاءُ عَلَى ثَلَاثِ دَرَجَاتٍ:

ar-rajāʾu ʾaḍʿafu manāzili al-murīdi; liʾannahu muʿāraḍatun min wajhin, waʿtirāḍun min wajhin, wahuwa wuqūʿun fī ar-ruʿūnati fī madhhabi hādhihi aṭ-ṭāʾifati, ʾillā mā fīhi min fāʾidatin waḥidatin, walahā naṭaqa bāsmihiālttanzīlu wa-as-sunnatu, wadakhala fī masāliki al-muḥaqqiqīna, watilka al-fāʾidatu ʾannahuyafthaʾuḥarārata al-khawfi, ḥattā lā yaʿduwaʾilā al-ʾiyāsi.wa-ar-rajāʾu ʿalā thalāthi darajātin:

Hope is the weakest of the stations for the mureed because, in one sense, it interferes and obstructs, and in another, it opposes. This is imprudent according to the teachings of this assembly. The only exception is that it brings one benefit, which was mentioned both in the Revelation and the Sunnah. It is also part of the practice of discerning individuals. This benefit lies in mitigating the intensity of fear, preventing it from turning into despair. Hope has three levels:

الدَّرَجَةُ الْأُولَىرَجَاءٌ: يَبْعَثُ الْعَامِلَ عَلَى الِاجْتِهَادِ وَيُوَلِّدُ التَّلَذُّذَ بِالْخِدْمَةِ وَيُوقِظُ الطِّبَاعَ لِلسَّمَاحَةِ بِتَرْكِ الْمَنَاهِي

ad-darajatu al-ʾūlārajāʾun: yabʿathu al-ʿāmila ʿalā al-ajtihādi wayuwallidu at-taladhdhudha bi-l-khidmati wayūqiẓu aṭ-ṭibāʿa li-s-samāḥati bitarki al-manāhī

The first level is a form of hope that: inspires the doer to surpass, brings joy in service, awakens one’s nature to avoid prohibitions with ease.

والدَّرَجَةُ الثَّانِيَةُرَجَاءُ أَرْبَابِ الرِّيَاضَاتِ أَنْ يَبْلُغُوا مَوْقِفًا تَصْفُو فِيهِ هِمَمُهُمْ: بِرَفْضِ الْمَلْذُوذَاتِ وَلُزُومِ شُرُوطِ الْعِلْمِ وَاسْتِقْصَاءِ حُدُودِ الْحِمْيَةِ

wa-ad-darajatu ath-thāniyaturajāʾu ʾarbābi ar-riyāḍāti ʾan yablughū mawqifan taṣfū fīhi himamuhum: birafḍi al-maldhūdhāti waluzūmi shurūṭi al-ʿilmi wastiqṣāʾi ḥudūdi al-ḥimyati

The second level involves the practitioners of spiritual training aspiring to attain a state where their intentions are purified. This happens through: renouncing worldly pleasures, fulfilling the demands of knowledge, and exceeding in self-restraint.

والدَّرَجَةُ الثَّالِثَةُ رَجَاءُ أَرْبَابِ طِيبِ الْقُلُوبِ، وَهُوَ رَجَاءُ لِقَاءِ الْحَقِّعَزَّ وَجَلَّ: الْبَاعِثِ عَلَى الِاشْتِيَاقِ الْمُنَغِّصِ لِلْعَيْشِ الْمُزَهِّدِ فِي الْخَلْقِ

wa-ad-darajatu ath-thālithatu rajāʾu ʾarbābi ṭībi al-qulūbi, wahuwa rajāʾu liqāʾi al-ḥaqqiʿazza wajalla: al-bāʿithi ʿalā al-ashtiyāqi al-munaghghiṣi li-l-ʿayshi al-muzahhidi fī al-khalqi

The third level is the hope of the pure-hearted, and this hope is in meeting the True (glorified is He), which: diminishes the pleasures of this world, and turns away from creation.

الرَّغْبَةُ

ar-raghbatu

20. Aspiration

قَالَ اللَّهُ عَزَّ وجَلَّ: "وَيَدْعُونَنَا رَغَبًا وَرَهَبًا"

qāla Allāhu ʿazza wjalla: "wayadʿūnanā raghaban warahaban"

Allah, the Almighty, said: “…and to invoke Us, being desirous of (reward) and in awe.” [al-Anbiyā 21:90]

الرَّغْبَةُ ألْحَقُ بِالْحَقِيقَةِ مِنَ الرَّجَاءِ؛ وَهِيَ فَوْقَالرَّجَاءِ، لِأَنَّ الرَّجَاءَ طَمَعٌ يَحْتَاجُ إِلَى تَحْقِيقٍ وَالرَّغْبَةُ سُلُوكٌ عَلَى التَّحْقِيقِ. وَالرَّغْبَةُ عَلَى ثَلَاثِ دَرَجَاتٍ:

ar-raghbatu ʾalḥaqu bi-l-ḥaqīqati min ar-rajāʾi; wahiya fawqālrrajāʾi, liʾanna ar-rajāʾa ṭamaʿun yaḥtāju ʾilā taḥqīqin wa-ar-raghbatu sulūkun ʿalā at-taḥqīqi. wa-ar-raghbatu ʿalā thalāthi darajātin:

Desirous quest is nearer to the truth than hope, and it surpasses it. This is because hope is an aspiration that lacks verification, whereas raghbah is a quest that verifies the safety of the path. Raghbah has three levels:

الدَّرَجَةُ الْأُولَىرَغْبَةُ أَهْلِ الْخَبَرِ، تَتَوَلَّدُ مِنَ الْعِلْمِ: فَتَبْعَثُ عَلَى الِاجْتِهَادِ الْمَنُوطِ بِالشُّهُودِ وَتَصُونُ السَّالِكَ عَنْ وَهَنِ الْفَتْرَةِ وَتَمْنَعُ صَاحِبَهَا مِنَ الرُّجُوعِ إِلَى غَثَاثَةِ الرُّخَصِ

ad-darajatu al-ʾūlāraghbatu ʾahli al-khabari, tatawalladu min al-ʿilmi: fatabʿathu ʿalā al-ajtihādi al-manūṭi bi-sh-shuhūdi wataṣūnu as-sālika ʿan wahani al-fatrati watamnaʿu ṣāḥibahā min ar-rujūʿi ʾilā ghathāthati ar-rukhaṣi

The first stage is the rapture of those who follow transmitted accounts, which comes from knowledge and thus: ignites a striving that relies on shuhūd (vision), guards the traveler from the weariness of fatigue, and prevents its possessor from falling back into the deficiency of (adhering to) concessions.

والدَّرَجَةُ الثَّانِيَةُرَغْبَةُ أَرْبَابِ الْحَالِ. وَهِيَ رَغْبَةٌ: لَا تُبْقِي مِنَ الْمَجْهُودِ إلَّا مَبْذُولًا وَلَا تَدَعُ لِلْهِمَّةِ ذُبُولًا وَلَا تَتْرُكُ غَيْرَ الْقَصْدِ مَأْمُولًا

wa-ad-darajatu ath-thāniyaturaghbatu ʾarbābi al-ḥāli. wahiya raghbatun: lā tubqī min al-majhūdi ʾillā mabdhūlan walā tadaʿu lillāhi dhubūlan walā tatruku ghayra al-qaṣdi maʾamūlan

The second level is the raghbah of those in a spiritual state, and this raghbah ensures: it exhausts no potential energy, it does not fade resolve, and it leaves no aspiration except in the maqṣood (the goal pursued).

والدَّرَجَةُ الثَّالِثَةُرَغْبَةُ أَهْلِ الشُّهُودِ، وَهِيَ تَشَرُّفٌ يَصْحَبُهُ تَقِيَّةٌ، لَا تُبْقِي مَعَهُ مِنَ التَّفَرُّقِ بَقِيَّةً.

wa-ad-darajatu ath-thālithaturaghbatu ʾahli ash-shuhūdi, wahiya tasharrufun yaṣḥabuhu taqiyyatun, lā tubqī maʿahu min at-tafarruqi baqiyyatan.

The third level is the raghbah of those who have attained vision, and this is a supreme journey accompanied by intense vigilance that eradicates all dispersion.

الْمُعَامَلَاتُ

al-Muʿāmalāt

Section 3 · Spiritual Practice

وَأَمَّا قِسْمُ الْمُعَامَلَاتِ فَهُوَ عَشَرَةُ أَبْوَابٍ، وَهِيَ: الرِّعَايَةُ، وَالْمُرَاقَبَةُ، وَالْحُرْمَةُ، وَالْإِخْلَاصُ، وَالتَّهْذِيبُ، وَالِاسْتِقَامَةُ، وَالتَّوَكُّلُ، وَالتَّفْوِيضُ، وَالثِّقَةُ، وَالتَّسْلِيمُ.

waʾammā qismu al-muʿāmalāti fahuwa ʿasharatu ʾabwabin, wahiya: ar-riʿāyatu, wa-al-murāqabatu, wa-al-ḥurmatu, wa-al-ʾikhlāṣu, wa-at-tahdhību, wa-al-astiqāmatu, wa-at-tawakkulu, wa-at-tafwīḍu, wa-ath-thiqatu, wa-at-taslīmu.

The section of Spiritual Practice has ten chapters: Care, Watchfulness, Reverence, Sincerity, Refinement, Uprightness, Reliance, Entrustment, Trust, and Surrender.

الرِّعَايَة

ar-riʿāyah

21. Care

قَالَ اللَّهُ عَزَّ وَجَلَّ: " فَمَا رَعَوْهَا حَقَّ رِعَايَتِهَا"

qāla Allāhu ʿazza wajalla: " famā raʿawhā ḥaqqa riʿāyatihā"

Allah, the Almighty, said: “…but they did not observe it [monasticism] with due observance…” [al-Ḥadeed 57:27]

الرِّعَايَةُ صَوْنٌ بِالْعِنَايَةِ. وَهِيَ عَلَى ثَلَاثِ دَرَجَاتٍ. الدَّرَجَةُ الْأُولَى: رِعَايَةُ الْأَعْمَالِ. وَالثَّانِيَةُ: رِعَايَةُ الْأَحْوَالِ. وَالثَّالِثَةُ: رِعَايَةُ الْأَوْقَاتِ.

ar-riʿāyatu ṣawnun bi-l-ʿināyati. wahiya ʿalā thalāthi darajātin. ad-darajatu al-ʾūlā: riʿāyatu al-ʾaʿmāli. wa-ath-thāniyatu: riʿāyatu al-ʾaḥwali. wa-ath-thālithatu: riʿāyatu al-ʾawqāti.

Caring involves safeguarding what is precious through effort, and it has three tiers. The first tier is attending to actions. The second tier is overseeing states (aḥwāl). The third tier is managing times.

فَأَمَّا رِعَايَةُ الْأَعْمَالِ: فَتَوْفِيرُهَا بِتَحْقِيرِهَا وَالْقِيَامُ بِهَا مِنْ غَيْرِ نَظَرٍ إِلَيْهَا وَإِجْرَاؤُهَا عَلَى مَجْرَى الْعِلْمِ، لَا عَلَى التَّزَيُّنِ بِهَا

faʾammā riʿāyatu al-ʾaʿmāli: fatawfīruhā bitaḥqīrihā wa-al-qiyāmu bihā min ghayri naẓarin ʾilayhā waʾijrāʾuhā ʿalā majrā al-ʿilmi, lā ʿalā at-tazayyuni bihā

Caring for actions means: refining them by diminishing their importance, establishing them without constant vigilance, performing them in line with the knowledge of their proper conditions, not for one's own glory.

وَأَمَّا رِعَايَةُ الْأَحْوَالِ فَهُوَ أَنْ يَعُدَّ: الِاجْتِهَادَ مُرَاءَاةً وَالْيَقِينَ تَشَبُّعًا وَالْحَالَ دَعْوَى

waʾammā riʿāyatu al-ʾaḥwali fahuwa ʾan yaʿudda: al-ajtihāda murāʾātan wa-al-yaqīna tashabbuʿan wa-al-ḥāla daʿwā

Taking care of the states means attending to: their ostentation, their certainty as groundless, and their mere claim to a state.

وَأَمَّا رِعَايَةُ الْأَوْقَاتِ فَأَنْ: يَقِفَ مَعَ كُلِّ خُطْوَةٍ ثُمَّ أَنْ يَغِيبَ عَنْ حُضُورِهِ بِالصَّفَاءِ مِنْ رَسْمِهِ ثُمَّ أَنْ يَذْهَبَ عَنْ شُهُودِ صَفْوِ صَفْوِهِ

waʾammā riʿāyatu al-ʾawqāti faʾan: yaqifa maʿa kulli khuṭwatin thumma ʾan yaghība ʿan ḥuḍūrihi bi-ṣ-ṣafāʾi min rasmihi thumma ʾan yadhhaba ʿan shuhūdi ṣafwi ṣafwihi

Taking care of the times is for one to: pause with every step, then detach from their steps by purifying [the heart] from the ego, then refrain from seeing their purity.

المُرَاقَبَةُ

al-murāqabatu

22. Watchfulness

قَالَ اللَّهُ عَزَّ وَجَلَّ: "لَا يَرْقُبُونَ فِي مُؤْمِنٍ إِلًّا وَلَا ذِمَّةً"

qāla Allāhu ʿazza wajalla: "lā yarqubūna fī muʾminin ʾillan walā dhimmatan"

Allah, the Almighty, said: {They do not observe toward a believer any pact of kinship or covenant of protection...} [at-Repentance 9:10]

الْمُرَاقَبَةُ دَوَامُ مُلَاحَظَةِ الْمَقْصُودِ. وَهِيَ عَلَى ثَلَاثِ دَرَجَاتٍ:

al-murāqabatu dawamu mulāḥaẓati al-maqṣūdi. wahiya ʿalā thalāthi darajātin:

Murāqabah, or observance, is the constant watching of the ultimate goal, and it is divided into three levels:

الدَّرَجَةُ الْأُولَى مُرَاقَبَةُ الْحَقِّ تَعَالَى فِي السَّيْرِ إِلَيْهِ عَلَى الدَّوَامِ بَيْنَ: تَعْظِيمٍ مُذْهِلٍ وَمُدَانَاةٍ حَامِلَةٍ وَسُرُورٍ بَاعِثٍ

ad-darajatu al-ʾūlā murāqabatu al-ḥaqqi taʿālā fī as-sayri ʾilayhi ʿalā ad-dawami bayna: taʿẓīmin mudhhilin wamudānātin ḥāmilatin wasurūrin bāʿithin

The first level is murāqabah of the Truth [Allah] through constant walking towards Him amidst: distractions in glorification, nearness stirring, and reviving joy.

والدَّرَجَةُ الثَّانِيَةُ مُرَاقَبَةُ نَظَرِ الْحَقِّ إلَيْكَ بِرَفْضِ الْمُعَارَضَةِ: بِالْإِعْرَاضِ عَنْ الِاعْتِرَاضِ وَنَقْضِ رُعُونَةِ التَّعَرُّضِ

wa-ad-darajatu ath-thāniyatu murāqabatu naẓari al-ḥaqqi ʾilayka birafḍi al-muʿāraḍati: bi-l-ʾiʿrāḍi ʿan al-aʿtirāḍi wanaqḍi ruʿūnati at-taʿarruḍi

The second level involves Allah observing you by eliminating all distractions through: avoiding any form of objection that ends the imprudence of standing in the middle (between yourself and Him).

والدَّرَجَةُ الثَّالِثَةُ مُرَاقَبَةُ الْأَزَلِ، بِمُطَالَعَةِ عَيْنِ السَّبْقِ،: اسْتِقْبَالًا لِعِلْمِ التَّوْحِيدِ وَمُرَاقَبَةُ ظُهُورِ إِشَارَاتِ الْأَزَلِ عَلَى أَحَايِينِ الْأَبَدِ وَمُرَاقِبَةُ الْإِخْلَاصِ مِنْ وَرْطَةِ الْمُرَاقِبَةِ

wa-ad-darajatu ath-thālithatu murāqabatu al-ʾazali, bimuṭālaʿati ʿayni as-sabqi,: astiqbālan liʿilmi at-tawḥīdi wamurāqabatu ẓuhūri ʾishārāti al-ʾazali ʿalā ʾaḥāyīni al-ʾabadi wamurāqibatu al-ʾikhlāṣi min warṭati al-murāqibati

The third stage involves noting the eternity-without-beginning by acknowledging Allah’s precedence; thus, one faces the banner of tawḥīd, observing the manifestation of al-azal (eternity-without-beginning) in al-abad (eternity-without-end), and escaping the bind of observance.

الحُرْمَةِ

al-ḥurmati

23. Reverence

الحُرْمَةِقَالَ اللَّهُ عَزَّ وَجَلَّ: "وَمَن يُعَظِّمْ حُرُمَاتِ اللَّهِ فَهُوَ خَيْرٌ لَّهُ عِندَ رَبِّهِ"

al-ḥurmatiqāla Allāhu ʿazza wajalla: "waman yuʿaẓẓim ḥurumāti Allāhi fahuwa khayrun llahu ʿinda rabbihi"

Allah, the Almighty, said: {…and whoever honors the sacred ordinances (ḥurumāt) of Allah—it is best for him in the sight of his Lord…} [al-Ḥaj 22:30]

الْحُرْمَةُ هِيَ التَّحَرُّجُ عَنِ الْمُخَالَفَاتِ وَالْمُجَاسَرَاتِ. وَهِيَ عَلَى ثَلَاثِ دَرَجَاتٍ.

al-ḥurmatu hiya at-taḥarruju ʿani al-mukhālafāti wa-al-mujāsarāti. wahiya ʿalā thalāthi darajātin.

Veneration means avoiding the chaos of discord and the boldness of arrogance. It comes in three levels:

الدَّرَجَةُ الْأُولَى تَعْظِيمُ الْأَمْرِ وَالنَّهْيِ: لَا خَوْفًا مِنَ الْعُقُوبَةِ، فَتَكُونُ خُصُومَةً لِلنَّفْسِ؛ وَلَا طَلَبًا لِلْمَثُوبَةِ فَيَكُونُ مُسْتَرَقًا لِلأجْرَةَ وَلَا شَاهِدًا لِلجِدِّ، فَيَكُونُ مُتَدَيِّنًا بِالمُرَايَاةِ فَإِنَّ هَذِهِ الْأَوْصَافَ كُلَّهَا مِنْ شُعَبِ عِبَادَةِ النَّفْسِ.

ad-darajatu al-ʾūlā taʿẓīmu al-ʾamri wa-an-nahyi: lā khawfan min al-ʿuqūbati, fatakūnu khuṣūmatan li-n-nafsi; walā ṭalaban li-l-mathūbati fayakūnu mustaraqan li-l-ʾajrata walā shāhidan li-l-jiddi, fayakūnu mutadayyinan bi-l-murāyāti faʾinna hādhihi al-ʾawṣāfa kullahā min shuʿabi ʿibādati an-nafsi.

The first stage is to honor the commands and prohibitions: not out of fear of punishment, for that would be self-centered, nor out of pursuit of reward, for that is servitude to gain, nor even as a show of commitment, for that would be ostentatious piety. All these are different forms of self-worship.

والدَّرَجَةُ الثَّانِيَةُ إِجْرَاءُ الْخَبَرِ عَلَى ظَاهِرِهِ. وَهُوَ أَنْ تَبْقَى أَعْلَامُ تَوْحِيدِ الْعَامَّةِ الْخَبَرِيَّةِ عَلَى ظَوَاهِرِهَا.: لَا يَتَحَمَّلُ الْبَحْثُ عَنْهَا تَعَسُّفًا وَلَا يَتَكَلَّفُ لَهَا تَأْوِيلًا وَلَا يَتَجَاوَزُ ظَوَاهِرَهَا تَمْثِيلًا وَلَا يَدَّعِي عَلَيْهَا إِدْرَاكًا أَوْ تَوَهُّمًا

wa-ad-darajatu ath-thāniyatu ʾijrāʾu al-khabari ʿalā ẓāhirihi. wahuwa ʾan tabqā ʾaʿlāmu tawḥīdi al-ʿāmmati al-khabariyyati ʿalā ẓawahirihā.: lā yataḥammalu al-baḥthu ʿanhā taʿassufan walā yatakallafu lahā taʾawīlan walā yatajāwazu ẓawahirahā tamthīlan walā yaddaʿī ʿalayhā ʾidrākan ʾaw tawahhuman

The second stage involves adhering to the literal text of scripture and accepting the fundamental markers of monotheism laid out in the scriptures, which are recognized by ordinary believers: one does not seek to analyze them arbitrarily or allegorically, nor does one go beyond their apparent meaning through resemblance, nor does one claim complete understanding of them or speculate about them.

والدَّرَجَةُ الثَّالِثَةُ: صِيَانَةُ الِانْبِسَاطِ أَنْ تَشُوبَهُ جُرْأَةٌ وَصِيَانَةُ السُّرُورِ أَنْ يُدَاخِلَهُ أَمْنٌ وَصِيَانَةُ الشُّهُودِ أَنْ يُعَارِضَهُ سَبَبٌ

wa-ad-darajatu ath-thālithatu: ṣiyānatu al-anbisāṭi ʾan tashūbahu jurʾatun waṣiyānatu as-surūri ʾan yudākhilahu ʾamnun waṣiyānatu ash-shuhūdi ʾan yuʿāriḍahu sababun

The third level is to: safeguard the state of tranquility from being tainted by boldness, preserve the state of happiness from becoming contaminated by security, and protect one’s shuhūd (the heart’s direct recognition of God) from the veils of causes.

الإخْلَاصُ

al-ʾikhlāṣu

24. Sincerity

قَالَ اللَّهُ عَزَّ وَجَلَّ: "أَلَا لِلَّهِ الدِّينُ الْخَالِصُ"

qāla Allāhu ʿazza wajalla: "ʾalā lillāhi ad-dīnu al-khāliṣu"

Allah, the Almighty, said: {Most verily, for Allah is the pure (devoted) religion…} [az-Zumar 39:3]

الْإِخْلَاصُ: تَصْفِيَةُ الْعَمَلِ مِنْ كُلِّ شَوْبٍ. وَهُوَ عَلَى ثَلَاثِ دَرَجَاتٍ.

al-ʾikhlāṣu: taṣfiyatu al-ʿamali min kulli shawbin. wahuwa ʿalā thalāthi darajātin.

Devotion is the cleansing of actions from all impurities. It exists in three levels:

الدَّرَجَةُ الْأُولَى: إِخْرَاجُ رُؤْيَةِ الْعَمَلِ عَنِ الْعَمَلِ وَالْخَلَاصُ مِنْ طَلَبِ الْعِوَضِ عَلَى الْعَمَلِ وَالنُّزُولُ عَنِ الرِّضَا بِالْعَمَلِ

ad-darajatu al-ʾūlā: ʾikhrāju ruʾyati al-ʿamali ʿani al-ʿamali wa-al-khalāṣu min ṭalabi al-ʿiwaḍi ʿalā al-ʿamali wa-an-nuzūlu ʿani ar-riḍā bi-l-ʿamali

The first level involves: cleansing actions from mere observance, enduring the hardships of seeking rewards, and renouncing contentment with one’s deeds.

الدَّرَجَةُ الثَّانِيَةُ: الْخَجَلُ مِنَ الْعَمَلِ مَعَ بَذْلِ الْمَجْهُودِ وَتَوْفِيرِ الْجُهْدِ بِالِاحْتِمَاءِ مِنَ الشُّهُودِ وَرُؤْيَةِ الْعَمَلِ فِي نُورِ التَّوْفِيقِ مِنْ عَيْنِ الْجُود

ad-darajatu ath-thāniyatu: al-khajalu min al-ʿamali maʿa badhli al-majhūdi watawfīri al-juhdi bi-l-aḥtimāʾi min ash-shuhūdi waruʾyati al-ʿamali fī nūri at-tawfīqi min ʿayni al-jūd

The second level: feeling ashamed of one’s actions while surpassing them, seeking refuge in the light of tawfeeq as a generous gift from the Source, and seeing one’s efforts illuminated by this grace.

والدَّرَجَةُ الثَّالِثَةُ: إِخْلَاصُ الْعَمَلِ بِالْخَلَاصِ مِنَ الْعَمَلِ تَدَعُهُ يَسِيرُ سَيْرَ الْعِلْمِ وَتَسِيرُ أَنْتَ مُشَاهِدًا لِلْحُكْمِ حُرًّا مِنْ رِقِّ الرَّسْمِ

wa-ad-darajatu ath-thālithatu: ʾikhlāṣu al-ʿamali bi-l-khalāṣi min al-ʿamali tadaʿuhu yasīru sayra al-ʿilmi watasīru ʾanta mushāhidan li-l-ḥukmi ḥurran min riqqi ar-rasmi

The third level is purifying one’s actions by letting them follow the guidance of knowledge (religious decrees) while you observe Allah’s hand (universal decrees) remaining free from all forms of captivity.

التَّهْذِيبِ

at-tahdhībi

25. Refinement

قَالَ اللَّهُ عَزَّ وَجَلَّ: "فَلَمَّا أَفَلَ قَالَ لَا أُحِبُّ الْآفِلِينَ"

qāla Allāhu ʿazza wajalla: "falammā ʾafala qāla lā ʾuḥibbu al-ʾāfilīna"

Allah, the Almighty, said: {…But when it set, he said: I dislike those who disappear.} [al-An‘ām 6:76]

التَّهْذِيبُ: مِحْنَةُ أَرْبَابِ الْبِدَايَاتِ، وَهُوَ شَرِيعَةٌ مِنْ شَرَائِعَ الرِّيَاضَةِ. وَهُوَ عَلَى ثَلَاثِ دَرَجَاتٍ:

at-tahdhību: miḥnatu ʾarbābi al-bidāyāti, wahuwa sharīʿatun min sharāʾiʿa ar-riyāḍati. wahuwa ʿalā thalāthi darajātin:

Refinement is a test for beginners, but for seasoned practitioners, it has become a well-trodden path. It comes in three levels:

الْأُولَى: تَهْذِيبُ الْخِدْمَةِ: أَنْ لَا يُخَالِجَهَا جَهَالَةٌ وَلَا يَشُوبَهَا عَادَةٌ وَلَا يَقِفَ عِنْدَهَا هِمَّةٌ

al-ʾūlā: tahdhību al-khidmati: ʾan lā yukhālijahā jahālatun walā yashūbahā ʿādatun walā yaqifa ʿindahā himmatun

The first is refining service, whereby: it does not become corrupted by ignorance, tainted by habituation, or become the ultimate goal of one's resolve.

الدَّرَجَةُ الثَّانِيَةُ: تَهْذِيبُ الْحَالِ، وَهُوَ: أَنْ لَا يَجْنَحَ الْحَالُ إِلَى عِلْمٍ وَلَا يَخْضَعَ لِرَسْمٍ وَلَا يَلْتَفِتَ إِلَى حَظٍ

ad-darajatu ath-thāniyatu: tahdhību al-ḥāli, wahuwa: ʾan lā yajnaḥa al-ḥālu ʾilā ʿilmin walā yakhḍaʿa lirasmin walā yaltafita ʾilā ḥaẓin

The second is refining one's state. This means: not drifting towards knowledge, not being captivated by forms, and not considering any egotistical interests.

الدَّرَجَةُ الثَّالِثَةُ: تَهْذِيبُ الْقَصْدِ وَهُوَ: تَصْفِيَتُهُ مِنْ ذُلِّ الْإِكْرَاهِ وَتَحَفُّظُهُ مِنْ مَرِضَ الْفُتُورِ وَنُصْرَتُهُ عَلَى مُنَازَعَاتِ الْعِلْمِ

ad-darajatu ath-thālithatu: tahdhību al-qaṣdi wahuwa: taṣfiyatuhu min dhulli al-ʾikrāhi wataḥaffuẓuhu min mariḍa al-futūri wanuṣratuhu ʿalā munāzaʿāti al-ʿilmi

The third is refining the intention, and this involves: cleansing it of the shame of compulsion, avoiding the flaw of sloth, and bolstering it against the challenges of knowledge.

الِاسْتِقَامَة

al-astiqāmah

26. Uprightness

قَالَ اللَّهُ عَزَّ وَجَلَّ: "فَاسْتَقِيمُوا إِلَيْهِ" قَوْلُهُ عَزَّ وَجَلَّ "إِلَيْهِ" إِشَارَةٌ إِلَى عَيْنِ التَّفْرِيدِ.

qāla Allāhu ʿazza wajalla: "fāstaqīmū ʾilayhi" qawluhu ʿazza wajalla "ʾilayhi" ʾishāratun ʾilā ʿayni at-tafrīdi.

Allah, the Almighty, said: {…so take a straight course to Him…} [Fuṣṣilat 41:6] The Almighty’s saying ‘to Him’ refers to the true essence of tafreed (beholding His singularity).

والِاسْتِقَامَةُ رُوحٌ تَحْيَا بِها الْأَحْوَالُ، كَمَا تَرْبُو لِلْعَامَّةِ عَلَيْهَا الْأَعْمَالُ، وَهِيَ بَرْزَخٌ بَيْنَ وِهَادِ التَّفَرُّقِ، وَرَوَابِي الْجَمْعِ. وَهِيَ عَلَى ثَلَاثِ دَرَجَاتٍ:

wa-al-astiqāmatu rūḥun taḥyā bihā al-ʾaḥwalu, kamā tarbū li-l-ʿāmmati ʿalayhā al-ʾaʿmālu, wahiya barzakhun bayna wihādi at-tafarruqi, warawabī al-jamʿi. wahiya ʿalā thalāthi darajātin:

Straightness is a spirit through which all aḥwāl come to life, and it is that through which the deeds of common people increase and blossom. It is a zone in the middle, between the pits of divergence and the peaks of union. It is of three levels:

الدَّرَجَةُ الْأُولَى: الِاسْتِقَامَةُ عَلَى الِاجْتِهَادِ فِي الِاقْتِصَادِ: لَا عَادِيًا رَسْمَ الْعِلْمِ وَلَا مُتَجَاوِزًا حَدَّ الْإِخْلَاصِ وَلَا مُخَالِفًا نَهْجَ السُّنَّةِ

ad-darajatu al-ʾūlā: al-astiqāmatu ʿalā al-ajtihādi fī al-aqtiṣādi: lā ʿādiyan rasma al-ʿilmi walā mutajāwizan ḥadda al-ʾikhlāṣi walā mukhālifan nahja as-sunnati

The first level is straightness in striving with moderation: neither contravening the scheme of knowledge nor overstepping the bounds of devotion, nor deviating from the path of the Sunnah.

الدَّرَجَةُ الثَّانِيَةُ: اسْتِقَامَةُ الْأَحْوَالِ وَهِيَ: شُهُودُ الْحَقِيقَةِ لَا كَسْبًا وَرَفَضُ الدَّعْوَى لَا عِلْمًا وَالْبَقَاءُ مَعَ نُورِ الْيَقَظَةِ لَا تَحَفُّظًا

ad-darajatu ath-thāniyatu: astiqāmatu al-ʾaḥwali wahiya: shuhūdu al-ḥaqīqati lā kasban warafaḍu ad-daʿwā lā ʿilman wa-al-baqāʾu maʿa nūri al-yaqaẓati lā taḥaffuẓan

The second level is the straightness of the aḥwāl (states); it concerns: beholding the truth, not as a personal achievement, disowning all claims, not only out of/in compliance with knowledge, staying in the light of wakefulness, without beholding one’s guardianship of the light.

الدَّرَجَةُ الثَّالِثَةُ: اسْتِقَامَةٌ: بِتَرْكِ رُؤْيَةِ الِاسْتِقَامَةِ وَبِالْغَيْبَةِ عَنْ تَطَلُّبِ الِاسْتِقَامَةِ بِشُهُودِ إِقَامَة الْحَقِّ وَتَقْوِيمِهِ عَزَّ اسْمُهُ

ad-darajatu ath-thālithatu: astiqāmatun: bitarki ruʾyati al-astiqāmati wa-bi-l-ghaybati ʿan taṭallubi al-astiqāmati bishuhūdi ʾiqāmah al-ḥaqqi wataqwīmihi ʿazza asmuhu

The third level is straightness by: not letting one’s straightness be distracted from the pursuit of straightness by admiring the guardianship and rectification of the Truth, for He is indeed mighty.

التَوَكَّل

at-tawakkal

27. Reliance

قَالَ اللَّهُ عَزَّ وَجَلَّ "وَعَلَى اللَّهِ فَتَوَكَّلُوا إِنْ كُنْتُمْ مُؤْمِنِينَ"

qāla Allāhu ʿazza wajalla "waʿalā Allāhi fatawakkalū ʾin kuntum muʾminīna"

Allah, the Almighty, said: {And upon Allah rely, if you should be believers.} [al-Mā’idah 5:23]

التَّوَكُّلُ: كِلَةُ الْأَمْرِ إِلَى مَالِكِهِ، وَالتَّعْوِيلُ عَلَى وِكَالَتِهِ، وَهُوَ مِنْ أَصْعَبِ مَنَازِلِ الْعَامَّةِ عَلَيْهِمْ وَأَوْهَى السُّبُلِ عِنْدَ الْخَاصَّةِ؛ لِأَنَّ الْحَقَّ تَعَالَى قَدْ وَكَلَ الْأُمُورَ كُلَّهَا إِلَى نَفْسِهِ، وَأَيْأَسَ الْعَالَمَ مَنْ مِلْكَ شَيْءٍ مِنْهَا. وَهُوَ عَلَى ثَلَاثِ دَرَجَاتٍ. كُلُّهَا تَسِيرُ مَسِيرَ الْعَامَّةِ.

at-tawakkulu: kilatu al-ʾamri ʾilā mālikihi, wa-at-taʿwīlu ʿalā wa-ka-t-tihi, wahuwa min ʾaṣʿabi manāzili al-ʿāmmati ʿalayhim waʾawhā as-subuli ʿinda al-khāṣṣati; liʾanna al-ḥaqqa taʿālā qad wakala al-ʾumūra kullahā ʾilā nafsihi, waʾayʾasa al-ʿālama man milka shayʾin minhā. wahuwa ʿalā thalāthi darajātin. kulluhā tasīru masīra al-ʿāmmati.

Reliance is entrusting all matters to their rightful Owner and relying on His agency. It is one of the hardest stations for ordinary believers and the weakest path for the elite, for the Real, Most High, has entrusted all matters to Himself and made the world despair of having any ownership over them. There are three levels; all follow the path of the common people.

الدَّرَجَةُ الْأُولَى: التَّوَكُّلُ مَعَ الطَّلَبِ وَمُعَاطَاةِ السَّبَبِ عَلَى نِيَّةِ: شَغْلِ النَّفْسِ وَنَفْعِ الْخَلْقِ وَتَرْكِ الدَّعْوَى

ad-darajatu al-ʾūlā: at-tawakkulu maʿa aṭ-ṭalabi wamuʿāṭāti as-sababi ʿalā niyyati: shaghli an-nafsi wanafʿi al-khalqi watarki ad-daʿwā

The first level involves reliance alongside the pursuit of needs and engaging causes, with the intention of keeping the lower self occupied, benefiting creation while renouncing claims.

الدَّرَجَةُ الثَّانِيَةُ: التَّوَكُّلُ مَعَ إِسْقَاطِ الطَّلَبِ، وَغَضُّ الْعَيْنِ عَنِ السَّبَبِ: اجْتِهَادًا لِتَصْحِيحِ التَّوَكُّلِ وَقَمْعًا لِتشَرُّفِ النَّفْسِ وَتَفَرُّغًا إِلَى حِفْظِ الْوَاجِبَاتِ

ad-darajatu ath-thāniyatu: at-tawakkulu maʿa ʾisqāṭi aṭ-ṭalabi, waghaḍḍu al-ʿayni ʿani as-sababi: ajtihādan litaṣḥīḥi at-tawakkuli waqamʿan litsharrufi an-nafsi watafarrughan ʾilā ḥifẓi al-wajibāti

The second level involves reliance, discarding all appeals and looking beyond the causes: striving to correct one’s reliance to curb excessive aspirations, freeing time for observing obligations.

قَالَ: الدَّرَجَةُ الثَّالِثَةُ: التَّوَكُّلُ مَعَ مَعْرِفَةِ التَّوَكُّلِ، النَّازِعَةِ إِلَى الْخَلَاصِ مِنْ عِلَّةِ التَّوَكُّلِ، وَهِيَ أَنْ يَعْلَمَ أَنَّ مِلْكَةَ الْحَقِّ تَعَالَى لِلْأَشْيَاءِ هِيَ مِلْكَةُ عَزَّةٍ، لَا يُشَارِكُهُ فِيهَا مُشَارِكٌ فَيَكِلُ شَرِكَتَهُ إِلَيْهِ، فَإِنَّ مِنْ ضَرُورَةِ الْعُبُودِيَّةِ أَنْ يَعْلَمَ الْعَبْدُ أَنَّ الْحَقَة سُبْحَانَهُ هُوَ مَالِكُ الْأَشْيَاءِ وَحْدَهُ.

qāla: ad-darajatu ath-thālithatu: at-tawakkulu maʿa maʿrifati at-tawakkuli, an-nāziʿati ʾilā al-khalāṣi min ʿillati at-tawakkuli, wahiya ʾan yaʿlama ʾanna milkata al-ḥaqqi taʿālā li-l-ʾashyāʾi hiya milkatu ʿazzatin, lā yushārikuhu fīhā mushārikun fayakilu sharikatahu ʾilayhi, faʾinna min ḍarūrati al-ʿubūdiyyati ʾan yaʿlama al-ʿabdu ʾanna al-ḥaqah subḥānahu huwa māliku al-ʾashyāʾi waḥdahu.

The third stage involves having reliance while fully understanding its significance, thus avoiding the pitfalls of overreliance. This is achieved by recognizing that Allah’s ownership is one of absolute power, and He has no partner to whom He delegates any of His duties. It is a fundamental aspect of servitude for the servant to know that the Real—exalted be He—is the sole owner of everything.

التَّفْوِيضِ

at-tafwīḍi

28. Entrustment

قَالَ اللَّهُ عَزَّ وَجَلَّ حَاكيًا عَنْ مُؤمِنِ آلِ فِرعَونَ "وَأُفَوِّضُ أَمْرِي إِلَى اللَّهِ إِنَّ اللَّهَ بَصِيرٌ بِالْعِبَادِ"

qāla Allāhu ʿazza wajalla ḥākyan ʿan muʾmini ʾāli firʿawna "waʾufawwiḍu ʾamrī ʾilā Allāhi ʾinna Allāha baṣīrun bi-l-ʿibādi"

Allah, the Almighty, said, quoting the believer of the family of Pharaoh: “…and I delegate my affair to Allah. Indeed, Allah is seeing of [His] servants.” [Ghāfir 40:44]

وَهُوَ أَلْطَفُ إِشَارَةً، وَأَوْسَعُ مَعْنًى مِنَ التَّوَكُّلِ، فَإِنَّ التَّوَكُّلَ بَعْدَ وُقُوعِ السَّبَبِ، وَالتَّفْوِيضُ قَبْلَ وُقُوعِهِ وَبَعْدَهُ. وَهُوَ عَيْنُ الِاسْتِسْلَامِ. وَالتَّوَكُّلُ شُعْبَةٌ مِنْهُ. وَهُوَ عَلَى ثَلَاثِ دَرَجَاتٍ:

wahuwa ʾalṭafu ʾishāratan, waʾawsaʿu maʿnanā min at-tawakkuli, faʾinna at-tawakkula baʿda wuqūʿi as-sababi, wa-at-tafwīḍu qabla wuqūʿihi wabaʿdahu. wahuwa ʿaynu al-astislāmi. wa-at-tawakkulu shuʿbatun minhu. wahuwa ʿalā thalāthi darajātin:

[Tafweeḍ] is finer in inference and more comprehensive in meaning than tawakkul (reliance), because tawakkul happens after engaging the causes, whereas tafweeḍ occurs both before and after. Tafweeḍ is at the heart of istislām (surrender), while tawakkul is a branch of it. It exists in three levels:

الْأُولَى أَنْ يَعْلَمَ أَنَّ الْعَبْدَ لَا يَمْلِكُ قَبْلَ عَمَلِهِ اسْتِطَاعَةً،: فَلَا يَأْمَنُ مِنْ مَكْرٍ وَلَا يَيْأَسُ مِنْ مَعُونَةٍ وَلَا يُعَوِّلُ عَلَى نِيَّةٍ

al-ʾūlā ʾan yaʿlama ʾanna al-ʿabda lā yamliku qabla ʿamalihi astiṭāʿatan,: falā yaʾamanu min makrin walā yayʾasu min maʿūnatin walā yuʿawwilu ʿalā niyyatin

The first is to know that, before any action, the servant owns no power: so they should not feel safe from [Allah’s] plots or despair of His help or count on their own intention.

الدَّرَجَةُ الثَّانِيَةُ مُعَايَنَةُ الِاضْطِرَارِ،: فَلَا يَرَى عَمَلًا مُنْجِيًا وَلَا ذَنْبًا مُهْلِكًا وَلَا سَبَبًا حَامِلًا

ad-darajatu ath-thāniyatu muʿāyanatu al-aḍṭirāri,: falā yarā ʿamalan munjiyan walā dhanban muhlikan walā sababan ḥāmilan

The second is to perceive the inevitability of fate: so one will not find salvation in any action or destruction in any sin or effect in any cause.

الدَّرَجَةُ الثَّالِثَةُ: شُهُودُ انْفِرَادِ الْحَقِّ بِمِلْكِ الْحَرَكَةِ وَالسُّكُونِ وَالْقَبْضِ وَالْبَسْطِ وَمَعْرِفَتِهِ بِتَصْرِيفِ التَّفْرِقَةِ وَالْجَمْعِ

ad-darajatu ath-thālithatu: shuhūdu anfirādi al-ḥaqqi bimilki al-ḥarakati wa-as-sukūni wa-al-qabḍi wa-al-basṭi wamaʿrifatihi bitaṣrīfi at-tafriqati wa-al-jamʿi

The third is about: recognizing the singularity of the Real regarding His complete mastery over motion and stillness, and understanding the proper distribution of giving and withholding knowledge in the states of tafriqah (multiplicity of their conditions) and jam‘ (union with the One).

الثِّقَةِ

ath-thiqati

29. Trust

قَالَ اللَّهُ عَزَّ وَجَلَّ "فَإِذَا خِفْتِ عَلَيْهِ فَأَلْقِيهِ فِي الْيَمِّ"

qāla Allāhu ʿazza wajalla "faʾidhā khifti ʿalayhi faʾalqīhi fī al-yammi"

Allah, the Almighty, said: {…when you fear for him, cast him into the river…} [al-Qaṣaṣ 28:7]

الثِّقَةُ سَوَادُ عَيْنِ التَّوَكُّلِ وَنُقْطَةُ دَائِرَةِ التَّفْوِيضِ وَسُوَيْدَاءُ قَلْبِ التَّسْلِيمِ. وَهِيَ عَلَى ثَلَاثِ دَرَجَاتٍ:

ath-thiqatu sawadu ʿayni at-tawakkuli wanuqṭatu dāʾirati at-tafwīḍi wasuwaydāʾu qalbi at-taslīmi. wahiya ʿalā thalāthi darajātin:

Trust is the essence of tawakkul (reliance), the center of tafweeḍ (delegation), and the innermost core of tasleem (surrender). It exists at three levels:

الدَّرَجَةُ الْأُولَى: دَرَجَةُ الْإِيَاسِ، وَهُوَ إِيَاسُ الْعَبْدِ عَنْ مُقَاوَمَاتِ الْأَحْكَامِ: لِيَقْعُدَ عَنْ مُنَازَعَةِ الْأَقْسَامِ لِيَتَخَلَّصَ مِنْ قِحَةِ الْإِقْدَامِ

ad-darajatu al-ʾūlā: darajatu al-ʾiyāsi, wahuwa ʾiyāsu al-ʿabdi ʿan muqāwamāti al-ʾaḥkāmi: liyaqʿuda ʿan munāzaʿati al-ʾaqsāmi liyatakhallaṣa min qiḥati al-ʾiqdāmi

The first level is the despair of the servant, their hopelessness in resisting divine decrees, thus avoiding: disputes over others' shares, and the rudeness of arrogance.

الدَّرَجَةُ الثَّانِيَةُ: دَرَجَةُ الْأَمْنِ، وَهُوَ أَمْنُ الْعَبْدِ مِنْ فَوْتِ الْمَقْدُورِ وَانْتِقَاضِ الْمَسْطُورِ: فَيَظْفَرُ بِرَوْحِ الرِّضَا وَإِلَّا فَبِعَيْنِ الْيَقِينِ وَإِلَّا فَبِلُطْفِ الصَّبْرِ

ad-darajatu ath-thāniyatu: darajatu al-ʾamni, wahuwa ʾamnu al-ʿabdi min fawti al-maqdūri wantiqāḍi al-masṭūri: fayaẓfaru birawḥi ar-riḍā waʾillā fabiʿayni al-yaqīni waʾillā fabiluṭfi aṣ-ṣabri

The second level is the domain of security, where one ceases to fear missing what has been decreed or the alteration of what is inscribed. This leads to the joy of contentment; if that fails, to the certainty of vision; and if that too eludes, to the relief of patience.

الدَّرَجَةُ الثَّالِثَةُ: مُعَايَنَةُ أَزَلِيَّةِ الْحَقِّ،لِيَتَخَلَّصَ مِنْ: مِحَنِ الْقُصُودِ وَتَكَالِيفِ الْحِمَايَاتِ وَالتَّعْرِيجِ عَلَى مَدَارِجِ الْوَسَائِلِ

ad-darajatu ath-thālithatu: muʿāyanatu ʾazaliyyati al-ḥaqqi,liyatakhallaṣa min: miḥani al-quṣūdi watakālīfi al-ḥimāyāti wa-at-taʿrīji ʿalā madāriji al-wasāʾili

The third stage involves beholding the eternity without a beginning of the Real, thus freeing oneself from: the trials on the path to the goals, the unease of defensive counting, and the anxiety of relying on the means for elevation.

التَّسْلِيمِ

at-taslīmi

30. Surrender

قَالَ اللَّهُ عَزَّ وَجَلَّ: "فَلَا وَرَبِّكَ لَا يُؤْمِنُونَ حَتَّى يُحَكِّمُوكَ فِيمَا شَجَرَ بَيْنَهُمْ ثُمَّ لَا يَجِدُوا فِي أَنْفُسِهِمْ حَرَجًا مِمَّا قَضَيْتَ وَيُسَلِّمُوا تَسْلِيمًا"

qāla Allāhu ʿazza wajalla: "falā warabbika lā yuʾminūna ḥattā yuḥakkimūka fīmā shajara baynahum thumma lā yajidū fī ʾanfusihim ḥarajan mimmā qaḍayta wayusallimū taslīman"

Allah, the Almighty, said: {But no, by your Lord, they will not [truly] believe until they make you judge concerning that over which they dispute among themselves and then find within themselves no discomfort from what you have judged and submit in [full, willing] submission.} [an-Nisā’ 4:65]

وَفِي التَّسْلِيمِ وَالثِّقَةِ وَالتَّفْوِيضِ مَا فِي التَّوَكُّلِ مِنَ الْعِلَلِ. وَهُوَ مِنْ أَعْلَى دَرَجَاتِ سُبُلِ الْعَامَّةِ. وَهُوَ عَلَى ثَلَاثِ دَرَجَاتٍ:

wafī at-taslīmi wa-ath-thiqati wa-at-tafwīḍi mā fī at-tawakkuli min al-ʿilali. wahuwa min ʾaʿlā darajāti subuli al-ʿāmmati. wahuwa ʿalā thalāthi darajātin:

Surrender shares the same shortcomings as delegation and reliance. It ranks among the highest levels of the common people's path. It comes in three distinct stages:

الدَّرَجَةُ الْأُولَى: تَسْلِيمُ مَا يُزَاحِمُ الْعُقُولَ مِمَّا سَبَقَ عَلَى الْأَوْهَامِ مِنَ الْغَيْبِ وَالْإِذْعَانُ لِمَا يُغَالِبُ الْقِيَاسَ مِنْ سَيْرِ الدُّوَلِ وَالْقِسَمِ وَالْإِجَابَةِ لِمَا يُفْزِعُ الْمُرِيدَ مِنْ رُكُوبِ الْأَحْوَالِ

ad-darajatu al-ʾūlā: taslīmu mā yuzāḥimu al-ʿuqūla mimmā sabaqa ʿalā al-ʾawhāmi min al-ghaybi wa-al-ʾidhʿānu limā yughālibu al-qiyāsa min sayri ad-duwali wa-al-qisami wa-al-ʾijābati limā yufziʿu al-murīda min rukūbi al-ʾaḥwali

The first level is: renouncing all preconceived notions that clutter the mind, concerning the unseen submission to decrees that contradict logical presumptions about the changes and divisions of states, conditions, and fears that terrify the seeker.

الدَّرَجَةُ الثَّانِيَةُ: تَسْلِيمُ الْعِلْمِ إِلَى الْحَالِ وَالْقَصْدُ إِلَى الْكَشْفِ وَالرَّسْمِ إِلَى الْحَقِيقَةِ

ad-darajatu ath-thāniyatu: taslīmu al-ʿilmi ʾilā al-ḥāli wa-al-qaṣdu ʾilā al-kashfi wa-ar-rasmi ʾilā al-ḥaqīqati

The second level: defer knowledge to your spiritual state, defer premeditated goals to divine disclosures, defer forms to realities.

الدَّرَجَةُ الثَّالِثَةُ: تَسْلِيمُ مَا دُونُ الْحَقِّ إِلَى الْحَقِّ مَعَ السَّلَامَةِ مِنْ رُؤْيَةِ التَّسْلِيمِ بِمُعَايَنَةِ تَسْلِيمِ الْحَقِّ إِيَّاكَ إِلَيْهِ

ad-darajatu ath-thālithatu: taslīmu mā dūnu al-ḥaqqi ʾilā al-ḥaqqi maʿa as-salāmati min ruʾyati at-taslīmi bimuʿāyanati taslīmi al-ḥaqqi ʾiyyāka ʾilayhi

The third level: giving up all others for the Real while remaining clear of recognizing surrender through beholding the Real’s handing you over to Himself

الْأَخْلَاقُ

al-Akhlāq

Section 4 · Character

وَأَمَّا قِسْمُ الْأَخْلَاقِ فَهُوَ عَشَرَةُ أَبْوَابٍ، وَهِيَ: الصَّبْرُ، وَالرِّضَا، وَالشُّكْرُ، وَالْحَيَاءُ، وَالصِّدْقُ، وَالْإِيثَارُ، وَالْخُلُقُ، وَالتَّوَاضُعُ، وَالْفُتُوَّةُ، وَالِانْبِسَاطُ.

waʾammā qismu al-ʾakhlāqi fahuwa ʿasharatu ʾabwabin, wahiya: aṣ-ṣabru, wa-ar-riḍā, wa-ash-shukru, wa-al-ḥayāʾu, wa-aṣ-ṣidqu, wa-al-ʾīthāru, wa-al-khuluqu, wa-at-tawaḍuʿu, wa-al-futuwwatu, wa-al-anbisāṭu.

The section of Character has ten chapters: Patience, Contentment, Gratitude, Modesty, Truthfulness, Altruism, Character, Humility, Chivalry, and Expansiveness.

الصَّبْرِ

aṣ-ṣabri

31. Patience

قَالَ اللَّهُ عَزَّ وَجَلَّ {وَاصْبِرْ وَمَا صَبْرُكَ إِلَّا بِاللَّهِ}.

qāla Allāhu ʿazza wajalla {waṣbir wamā ṣabruka ʾillā billāhi}.

Allah, the Almighty, said: "And be patient, [O Muhammad], and your patience is not but through Allah…" [an-Naḥl 16:127]

الصَّبْرُ: حَبْسُ النَّفْسِ عَلَى الْمَكْرُوهِ وَعَقْلُ اللِّسَانِ عَنِ الشَّكْوَى، وَهُوَ مِنْ أَصْعَبُ الْمَنَازِلِ عَلَى الْعَامَّةِ، وَأَوْحَشِهَا فِي طَرِيقِ الْمَحَبَّةِ، وَأَنْكَرِهَا فِي طَرِيقِ التَّوْحِيدِ.وَهُوَ عَلَى ثَلَاثِ دَرَجَاتٍ.

aṣ-ṣabru: ḥabsu an-nafsi ʿalā al-makrūhi waʿaqlu al-lisāni ʿani ash-shakwā, wahuwa min ʾaṣʿabu al-manāzili ʿalā al-ʿāmmati, waʾawḥashihā fī ṭarīqi al-maḥabbati, waʾankarihā fī ṭarīqi at-tawḥīdi.wahuwa ʿalā thalāthi darajātin.

Patience is enduring hardship and keeping the tongue from complaining. It is one of the hardest stations for ordinary people, most alien to the path of love, and most reprehensible on the path of tawḥīd. It exists in three levels:

الدَّرَجَةُ الْأُولَى: الصَّبْرُ عَنِ الْمَعْصِيَةِ، بِمُطَالَعَةِ الْوَعِيدِ، إِبْقَاءً عَلَى الْإِيمَانِ، وَحَذَرًا مِنَ الْحَرَامِ؛ وَأَحْسَنُ مِنْهَا الصَّبْرُ عَنِ الْمَعْصِيَةِ حَيَاءً.

ad-darajatu al-ʾūlā: aṣ-ṣabru ʿani al-maʿṣiyati, bimuṭālaʿati al-waʿīdi, ʾibqāʾan ʿalā al-ʾīmāni, waḥadharan min al-ḥarāmi; waʾaḥsanu minhā aṣ-ṣabru ʿani al-maʿṣiyati ḥayāʾan.

The first level: to restrain oneself from sin by beholding the warnings, and to preserve one’s faith and avoid the consequences of falling into what is haram; but better yet, it is to refrain from sin out of shame.

الدَّرَجَةُ الثَّانِيَة: الصَّبْرُ عَلَى الطَّاعَةِ بِالْمُحَافَظَةِ عَلَيْهَا دَوَامًا، وَبِرِعَايَتِهَا إِخْلَاصًا، وَبِتَحْسِينِهَا عِلْمًا.

ad-darajatu ath-thāniyah: aṣ-ṣabru ʿalā aṭ-ṭāʿati bi-l-muḥāfaẓati ʿalayhā dawaman, wabiriʿāyatihā ʾikhlāṣan, wabitaḥsīnihā ʿilman.

The second level: persisting in obedience through consistent worship of Allah, guarding your worship with devotion, and enriching it with knowledge.

وَفِي هَذِهِ الدَّرَجَاتِ الثَّلَاثِ مِنَ الصَّبْرِ نَزَلَتْ: «اصْبِرُوا» يَعْنِي فِي الْبَلَاءِ، «وَصَابِرُوا» يَعْنِي عَنِ الْمَعْصِيَةِ، «وَرَابِطُوا» يَعْنِي عَلَى الطَّاعَةِ.

wafī hādhihi ad-darajāti ath-thalāthi min aṣ-ṣabri nazalat: “aṣbirū” yaʿnī fī al-balāʾi, “waṣābirū” yaʿnī ʿani al-maʿṣiyati, “warābiṭū” yaʿnī ʿalā aṭ-ṭāʿati.

These three degrees of patience are addressed in the words: “Be patient”—in affliction; “outdo one another in patience”—against disobedience; and “remain steadfastly posted”—in obedience.

الدَّرَجَةُ الثَّالِثَةُ: الصَّبْرُ فِي الْبَلَاءِ، بِمُلَاحَظَةِ حُسْنِ الْجَزَاءِ، وَانْتِظَارِ رَوْحِ الْفَرَجِ وَتَهْوَيْنِ الْبَلِيَّةِ بِعَدِّ أَيَادِي الْمِنَنِ وَبِذِكْرِ سَوَالِفِ النِّعَم. وَأَضْعَفُ الصَّبْرِ الصَّبْرُ لِلَّهِ وَهُوَ صَبْرُ الْعَامَّةِ. وَفَوْقَهُ الصَّبْرُ بِاللَّهِ وَهُوَ صَبْرُ الْمُرِيدِينَ. وَفَوْقَهُ الصَّبْرُ عَلَى اللَّهِ وَهُوَ صَبْرُ السَّالِكِينَ.

ad-darajatu ath-thālithatu: aṣ-ṣabru fī al-balāʾi, bimulāḥaẓati ḥusni al-jazāʾi, wantiẓāri rawḥi al-faraji watahwayni al-baliyyati biʿaddi ʾayādī al-minani wabidhikri sawalifi an-niʿam. waʾaḍʿafu aṣ-ṣabri aṣ-ṣabru lillāhi wahuwa ṣabru al-ʿāmmati. wafawqahu aṣ-ṣabru billāhi wahuwa ṣabru al-murīdīna. wafawqahu aṣ-ṣabru ʿalā Allāhi wahuwa ṣabru as-sālikīna.

The third level: enduring through trials by recognizing the great reward, and by expecting relief while diminishing the calamity by counting the blessings and recalling past favors. The weakest endurance is for Allah, which is common among people. Above this is the endurance by Allah, which is found in seekers. And above that is the endurance with Allah, which is the endurance of travelers.

الرِّضَا

ar-riḍā

32. Contentment

قَالَ اللَّهُ تَعَالَى: "يَا أَيَّتُهَا النَّفْسُ الْمُطْمَئِنَّةُ ارْجِعِي إِلَى رَبِّكِ رَاضِيَةً مَرْضِيَّةً" لَمْ يَدَعْ فِي هَذِهِ الْآيَةِ لِلْمُتَسَخِّطِ إِلَيْهِ سَبِيلًا، وَشَرْطُ الْقَاصِدِ الدُّخُولُ فِي الرِّضَا.

qāla Allāhu taʿālā: "yā ʾayyatuhā an-nafsu al-muṭmaʾinnatu arjiʿī ʾilā rabbiki rāḍiyatan marḍiyyatan" lam yadaʿ fī hādhihi al-ʾāyati li-l-mutasakhkhiṭi ʾilayhi sabīlan, washarṭu al-qāṣidi ad-dukhūlu fī ar-riḍā.

Allah, the Almighty, said: {O reassured soul, return to your Lord, well-pleased and pleasing [to Him].} [al-Fajr 89:27-28] He (the Almighty) did not leave any path to Himself for the resentful, and made contentment a condition for the seeker.

وَالرِّضَا اسْمٌ لِلْوُقُوفِ الصَّادِقِ، حَيْثُمَا وُقِفَ الْعَبْدُ. لَا يَلْتَمِسُ مُتَقَدَّمًا وَلَا مُتَأَخَّرًا، وَلَا يَسْتَزِيدُ مَزِيدًا. وَلَا يَسْتَبْدِلُ حَالًا. وَهُوَ مِنْ أَوَائِلِ مَسَالِكِ أَهْلِ الْخُصُوصِ وَأَشَقِّهَا عَلَى الْعَامَّة.وَهُوَ عَلَى ثَلَاثِ دَرَجَاتٍ:

wa-ar-riḍā asmun li-l-wuqūfi aṣ-ṣādiqi, ḥaythumā wuqifa al-ʿabdu. lā yaltamisu mutaqaddaman walā mutaʾakhkharan, walā yastazīdu mazīdan. walā yastabdilu ḥālan. wahuwa min ʾawaʾili masāliki ʾahli al-khuṣūṣi waʾashaqqihā ʿalā al-ʿāmmah.wahuwa ʿalā thalāthi darajātin:

Contentment is a name for the sincere compliance of the servant by standing where they are placed, without seeking any advance or retreat and without seeking any increase or recourse (change of states). It is one of the beginning stations of the path of the elite, and one of the hardest for the common people. It exists in three levels.

الدَّرَجَةُ الْأُولَى: رِضَا الْعَامَّةِ، وَهُوَ الرِّضَا بِاللَّهِ رَبًّا، وَتَسَخُّطُ عِبَادَةِ مَا دُونِهِ، وَهَذَا قُطْبُ رَحَى الْإِسْلَامِ، وَهُوَ يُطَهِّرُ مِنَ الشِّرْكِ الْأَكْبَرِ. وَهُوَ يَصِحُّ بِثَلَاثَةِ شُرُوطٍ: أَنْ يَكُونَ اللَّهُ عَزَّ وَجَلَّ أَحَبَّ الْأَشْيَاءِ إِلَى الْعَبْدِ وَأَوْلَى الْأَشْيَاءِ بِالتَّعْظِيمِ وَأَحَقَّ الْأَشْيَاءِ بِالطَّاعَةِ

ad-darajatu al-ʾūlā: riḍā al-ʿāmmati, wahuwa ar-riḍā billāhi rabban, watasakhkhuṭu ʿibādati mā dūnihi, wahadhā quṭbu raḥā al-ʾislāmi, wahuwa yuṭahhiru min ash-shirki al-ʾakbari. wahuwa yaṣiḥḥu bithalāthati shurūṭin: ʾan yakūna Allāhu ʿazza wajalla ʾaḥabba al-ʾashyāʾi ʾilā al-ʿabdi waʾawlā al-ʾashyāʾi bi-t-taʿẓīmi waʾaḥaqqa al-ʾashyāʾi bi-ṭ-ṭāʿati

The first level: the riḍā of ordinary believers, being pleased with Allah as Lord, and disliking worship of anything else. This is the axis pole of Islam. It purifies one from major shirk. It is validated by three conditions: that Allah is the servant’s most beloved thing, that He is the most glorified to him/her, and that He is the most deserving of his/her obedience.

الدَّرَجَةُ الثَّانِيَةُ: الرِّضَا عَنِ اللَّهِ. وَبِهَذَا نَطَقَتْ آيَاتُ التَّنْزِيلِ. وَهُوَ الرِّضَا عَنْهُ فِي كُلِّ مَا قَضَى وَقَدَّرَ. وَهَذَا مِنْ أَوَائِلِ مَسَالِكِ أَهْلِ الْخُصُوصِ. وَيَصِحُّ بِثَلَاثَةِ شَرَائِطَ: بِاسْتِوَاءِ الْحَالَاتِ عِنْدَ الْعَبْدِ وَسُقُوطِ الْخُصُومَةِ مَعَ الْخَلْقِ وَالْخَلَاصِ مِنَ الْمَسْأَلَةِ وَالْإِلْحَاحِ

ad-darajatu ath-thāniyatu: ar-riḍā ʿani Allāhi. wabihadhā naṭaqat ʾāyātu at-tanzīli. wahuwa ar-riḍā ʿanhu fī kulli mā qaḍā waqaddara. wahadhā min ʾawaʾili masāliki ʾahli al-khuṣūṣi. wayaṣiḥḥu bithalāthati sharāʾiṭa: biāstiwaʾi al-ḥālāti ʿinda al-ʿabdi wasuqūṭi al-khuṣūmati maʿa al-khalqi wa-al-khalāṣi min al-masʾalati wa-al-ʾilḥāḥi

The second level: being pleased with (the decrees of) Allah. This is the riḍā referred to in the Revelation. It means contentment with all of His destinies. It is one of the initial stations on the path of the elite. It is validated by three conditions: evenness in all situations for the servant, cessation of all disputes with the creations, and riddance from demanding and doggedness.

الدَّرَجَةُ الثَّالِثَةُ: الرِّضَا بِرِضَا اللَّهِ، فَلَا يَرَى الْعَبْدُ لِنَفْسِهِ سُخْطًا، وَلَا رِضًا، فَيَبْعَثُهُ عَلَى: تَرْكِ التَّحَكُّمِ وَحَسْمِ الِاخْتِيَارِ وَإِسْقَاطِ التَّمْيِيزِ، وَلَوْ أُدْخِلَ النَّار

ad-darajatu ath-thālithatu: ar-riḍā biriḍā Allāhi, falā yarā al-ʿabdu linafsihi sukhṭan, walā riḍan, fayabʿathuhu ʿalā: tarki at-taḥakkumi waḥasmi al-akhtiyāri waʾisqāṭi at-tamyīzi, walaw ʾudkhila an-nār

The third level: being pleased with Allah’s pleasure, so the servant no longer sees any personal entitlement to pleasure or displeasure, which motivates them to abandon control, give up choice, and drop all their discernments, even if they were led into the fire.

الشُّكْرُ

ash-shukru

33. Gratitude

قَالَ اللَّهُ عَزَّ وَجَلَّ: "وَقَلِيلٌ مِّنْ عِبَادِيَ الشَّكُورُ"

qāla Allāhu ʿazza wajalla: "waqalīlun min ʿibādiya ash-shakūru"

Allah, the Almighty said: {And few of My servants are grateful.} [Sabā’ 34:13]

الشُّكْرُ اسْمٌ لِمَعْرِفَةِ النِّعْمَةِ لِأَنَّهَا السَّبِيلُ إِلَى مَعْرِفَةِ الْمُنْعِمِ، وَلِهَذَا سَمَّى اللَّهُ تَعَالَى الْإِسْلَامَ وَالْإِيمَانَ فِي الْقُرْآنِ شُكْرًا. وَمَعَانِي الشُّكْرِ ثَلَاثَةُ أَشْيَاءَ: مَعْرِفَةُ النِّعْمَةِ ثُمَّ قَبُولُ النِّعْمَةِ ثُمَّ الثَّنَاءُ بِهَا. وَهُوَ أَيْضًا مِنْ سُبُلِ الْعَامَّةِ. وَهُوَ عَلَى ثَلَاثِ دَرَجَاتٍ:

ash-shukru asmun limaʿrifati an-niʿmati liʾannahā as-sabīlu ʾilā maʿrifati al-munʿimi, walihadhā sammā Allāhu taʿālā al-ʾislāma wa-al-ʾīmāna fī al-qurʾāni shukran. wamaʿānī ash-shukri thalāthatu ʾashyāʾa: maʿrifatu an-niʿmati thumma qabūlu an-niʿmati thumma ath-thanāʾu bihā. wahuwa ʾayḍan min subuli al-ʿāmmati. wahuwa ʿalā thalāthi darajātin:

Gratitude means recognizing the blessings, for it is the path to acknowledging their Bestower. For this reason, Allah, the Almighty, mentioned Islam and faith in the Qur'an as acts of gratitude. Gratitude has three meanings: recognizing the blessings, accepting them, and praising their Bestower. This remains a common people’s path. There are three levels within this:

الدَّرَجَةُ‌‌‌ الْأُولَى: الشُّكْرُ عَلَى الْمَحَابِّ، وَهَذَا شُكْرٌ تَشَارَكَتْ فِيهِ الْمُسْلِمُونَ وَالْيَهُودُ وَالنَّصَارَى وَالْمَجُوسُ. وَمِنْ سِعَةِ رَحْمَةِ الْبَارِي سُبْحَانَهُ أَنْ عَدَّهُ شُكْرًا، وَوَعَدَ عَلَيْهِ الزِّيَادَةَ، وَأَوْجَبَ فِيهِ الْمَثُوبَةَ

ad-darajatu‌‌‌ al-ʾūlā: ash-shukru ʿalā al-maḥābbi, wahadhā shukrun tashārakat fīhi al-muslimūna wa-al-yahūdu wa-an-naṣārā wa-al-majūsu. wamin siʿati raḥmati al-bārī subḥānahu ʾan ʿaddahu shukran, wawaʿada ʿalayhi az-ziyādata, waʾawjaba fīhi al-mathūbata

The first level is about showing gratitude for the desirable things, and this kind of gratitude is shared by Muslims, Jews, Christians, and Zoroastrians. It is His vast mercy (exalted is He) that He deemed it gratitude, promised in return more blessings, and made it worthy of reward.

الدَّرَجَةُ الثَّانِيَةُ: الشُّكْرُ فِي الْمَكَارِهِ، وَهَذَا مِمَّنْ تَسْتَوِي عِنْدَهُ الْحَالَاتُ إِظْهَارًا لِلرِّضَا وَمِمَّنْ يُمَيِّزُ بَيْنَ الْأَحْوَالِ لِكَظْمِ الْغَيْظِ وَسَتْرِ الشَّكْوَى وَرِعَايَةِ الْأَدَبِ وَسَلُوكِ مَسْلَكِ الْعِلْمِ. وَهَذَا الشَّاكِرُ أَوَّلُ مَنْ يُدْعَى إِلَى الْجَنَّةِ.

ad-darajatu ath-thāniyatu: ash-shukru fī al-makārihi, wahadhā mimman tastawī ʿindahu al-ḥālātu ʾiẓhāran li-r-riḍā wamimman yumayyizu bayna al-ʾaḥwali likaẓmi al-ghayẓi wasatri ash-shakwā wariʿāyati al-ʾadabi wasalūki maslaki al-ʿilmi. wahadhā ash-shākiru ʾawwalu man yudʿā ʾilā al-jannati.

The second stage involves expressing gratitude in times of hardship. This is demonstrated by one of two individuals: one who sees all circumstances as the same and finds contentment; and another who can distinguish between various situations, thereby controlling their anger, concealing their complaints, maintaining proper conduct with their Lord, and aligning themselves with revealed knowledge. These grateful souls are among the first to be welcomed into paradise.

الدَّرَجَةُ الثَّالِثَةُ: أَنْ لَا يَشْهَدَ الْعَبْدُ إِلَّا الْمُنْعِمَ، فَإِذَا شَهِدَ الْمُنْعِمَ عُبُودِيَّةً اسْتَعْظَمَ مِنْهُ النِّعْمَةَ، وَإِذَا شَهِدَهُ حُبًّا اسْتَحْلَى مِنْهُ الشِّدَّةَ، وَإِذَا شَهِدَهُ تَفْرِيدًا لَمْ يَشْهَدْ مِنْهُ نِعْمَةً وَلَا شَدَّة.

ad-darajatu ath-thālithatu: ʾan lā yashhada al-ʿabdu ʾillā al-munʿima, faʾidhā shahida al-munʿima ʿubūdiyyatan astaʿẓama minhu an-niʿmata, waʾidhā shahidahu ḥubban astaḥlā minhu ash-shiddata, waʾidhā shahidahu tafrīdan lam yashhad minhu niʿmatan walā shaddah.

The third stage is when the servant only sees the Bestower of blessings. From the perspective of servitude, they will elevate those blessings; from the standpoint of love, they will find sweetness in what He decrees as hardship; and from the viewpoint of tafweed (acknowledgment of His oneness), they will not recognize any bounty or difficulty.

الْحَيَاءِ

al-ḥayāʾi

34. Modesty

قَالَ عَزَّ وَجَلَّ: "أَلَمْ يَعْلَم بِأَنَّ اللَّهَ يَرَىٰ"

qāla ʿazza wajalla: "ʾalam yaʿlam biʾanna Allāha yarā"

Allah, the Almighty, said: {Does he not know that Allah sees?} [al-‘Alaq 96:14]

الْحَيَاءُ مِنْ أَوَّلِ مَدَارِجِ أَهْلِ الْخُصُوصِ، يَتَوَلَّدُ مِنْ تَعْظِيمٍ مَنُوطٍ بِوُدٍّ. وَهُوَ عَلَى ثَلَاثِ دَرَجَاتٍ:

al-ḥayāʾu min ʾawwali madāriji ʾahli al-khuṣūṣi, yatawalladu min taʿẓīmin manūṭin biwuddin. wahuwa ʿalā thalāthi darajātin:

Ḥayā’ is one of the first steps on the stairway for the elite. It stems from glorification that stands on a foundation of love. It exists in three levels:

الدَّرَجَةُ الْأُولَى حَيَاءٌ يَتَوَلَّدُ مِنْ عِلْمِ الْعَبْدِ بِنَظَرِ الْحَقِّ إِلَيْهِ، فَيَجْذِبُهُ إِلَى تَحَمُّلِ هَذِهِ الْمُجَاهَدَةِ، وَيَحْمِلُهُ عَلَى اسْتِقْبَاحِ الْجِنَايَةِ، وَيُسْكِتُهُ عَنِ الشَّكْوَى.

ad-darajatu al-ʾūlā ḥayāʾun yatawalladu min ʿilmi al-ʿabdi binaẓari al-ḥaqqi ʾilayhi, fayajdhibuhu ʾilā taḥammuli hādhihi al-mujāhadati, wayaḥmiluhu ʿalā astiqbāḥi al-jināyati, wayuskituhu ʿani ash-shakwā.

The initial stage is a form of ḥayā’ that emerges from the servant’s recognition of the Lord’s gaze upon them. This motivates them to endure hardship, makes them see the flaws in their sins, and prevents them from complaining.

الدَّرَجَةُ الثَّانِيَةُ حَيَاءٌ يَتَوَلَّدُ مِنَ النَّظَرِ فِي عَلَمِ الْقُرْبِ، فَيَدْعُوهُ إِلَى رُكُوبِ الْمَحَبَّةِ، وَيَرْبُطُهُ بِرُوحِ الْأُنْسِ، وَيُكَرِّهُ إِلَيْهِ مُلَابَسَةَ الْخَلْقِ.

ad-darajatu ath-thāniyatu ḥayāʾun yatawalladu min an-naẓari fī ʿalami al-qurbi, fayadʿūhu ʾilā rukūbi al-maḥabbati, wayarbuṭuhu birūḥi al-ʾunsi, wayukarrihu ʾilayhi mulābasata al-khalqi.

The second level is ḥayā’ that comes from seeing the banners of nearness, thus inviting one to mount the horse of love, connecting them through the breeze of uns (intimate comfort with Allah), and making them resent mingling with the creations.

الدَّرَجَةُ الثَّالِثَةُ حَيَاءٌ يَتَوَلَّدُ مِنْ شُهُودِ الْحَضْرَةِ، وَهِيَ الَّتِي تَشُوبُهَا هَيْبَةٌ وَلَا تُقَارِنُهَا تَفْرِقَةٌ وَلَا يُوقَفُ لَهَا عَلَى غَايَةٍ.

ad-darajatu ath-thālithatu ḥayāʾun yatawalladu min shuhūdi al-ḥaḍrati, wahiya allatī tashūbuhā haybatun walā tuqārinuhā tafriqatun walā yūqafu lahā ʿalā ghāyatin.

The third stage is ḥayā’ that emerges from being present at the Divine presence; a level steeped in awe, free of tafriqah (dispersion), and with no finite end.

الصِّدْقِ

aṣ-ṣidqi

35. Truthfulness

قَالَ اللَّهُ عَزَّ وَجَلَّ: "فَإِذَا عَزَمَ الْأَمْرُ فَلَوْ صَدَقُوا اللَّهَ لَكَانَ خَيْرًا لَّهُمْ"

qāla Allāhu ʿazza wajalla: "faʾidhā ʿazama al-ʾamru falaw ṣadaqū Allāha lakāna khayran llahum"

Allah, the Almighty, said: {…And when the matter was determined, if they had been true to Allah, it would have been better for them.} [Muḥammad 47:21]

الصِّدْقُ اسْمٌ لِحَقِيقَةِ الشَّيْءِ بِعَيْنِهِ حُصُولًا وَوُجُودًا. وَهُوَ عَلَى ثَلَاثِ دَرَجَاتٍ.

aṣ-ṣidqu asmun liḥaqīqati ash-shayʾi biʿaynihi ḥuṣūlan wawujūdan. wahuwa ʿalā thalāthi darajātin.

Truthfulness is a name for the reality of a particular thing or event, concerning its occurrence or existence. It exists in three levels:

الدَّرَجَةُ الْأُولَى صِدْقُ الْقَصْدِ، وَبِهِ يَصِحُّ الدُّخُولُ فِي هَذَا الشَّأْنِ، وَيُتَلَافَى بِهِ كُلُّ تَفْرِيطٍ، وَيُتَدَارَكُ بِهِ كُلُّ فَائِتٍ، وَيُعْمَرُ كُلُّ خَرَابٍ. وَعَلَامَةُ هَذَا الصَّادِقِ: أَنْ لَا يَتَحَمَّلَ دَاعِيَةً تَدْعُو إِلَى نَقْضِ عَهْدٍ وَلَا يَصْبِرَ عَلَى صُحْبَةِ ضِدٍّ وَلَا يَقْعُدَ عَنِ الْجِدِّ بِحَالٍ

ad-darajatu al-ʾūlā ṣidqu al-qaṣdi, wabihi yaṣiḥḥu ad-dukhūlu fī hādhā ash-shaʾani, wayutalāfā bihi kullu tafrīṭin, wayutadāraku bihi kullu fāʾitin, wayuʿmaru kullu kharābin. waʿalāmatu hādhā aṣ-ṣādiqi: ʾan lā yataḥammala dāʿiyatan tadʿū ʾilā naqḍi ʿahdin walā yaṣbira ʿalā ṣuḥbati ḍiddin walā yaqʿuda ʿani al-jiddi biḥālin

The first stage is the sincerity of purpose, and through this validation for participation in this matter is achieved, negligence avoided, missed opportunities reclaimed, and ruins restored. The marks of this truthful individual are: they would not accept any call to breach the agreement, they would not associate with dissenters, and their resolve never wavers.

الدَّرَجَةُ الثَّانِيَةُ: أَنْ لَا يَتَمَنَّى الْحَيَاةَ إِلَّا لِلْحَقِّ وَلَا يَشْهَدَ مِنْ نَفْسِهِ إِلَّا أَثَرَ النُّقْصَانِ وَلَا يَلْتَفِتَ إِلَى تَرْفِيهِ الرُّخَص

ad-darajatu ath-thāniyatu: ʾan lā yatamannā al-ḥayāta ʾillā li-l-ḥaqqi walā yashhada min nafsihi ʾillā ʾathara an-nuqṣāni walā yaltafita ʾilā tarfīhi ar-rukhaṣ

The second level: to desire longevity only for the One who sees within oneself nothing but the penalties of deficiency, avoiding the indulgences of concessions.

الدَّرَجَةُ الثَّالِثَةُ الصِّدْقُ فِي مَعْرِفَةِ الصِّدْقِ، فَإِنَّ الصِّدْقَ لَا يَسْتَقِيمُ فِي عِلْمِ أَهْلِ الْخُصُوصِ إِلَّا عَلَى حَرْفٍ وَاحِدٍ، وَهُوَ أَنْ يَتَّفِقَ رِضَا الْحَقِّ بِعَمَلِ الْعَبْدِ، أَوْ حَالِهِ، أَوْ وَقْتِهِ، وَإِيقَانِ الْعَبْدِ وَقَصْدِهِ، فَيَكونَ الْعَبْدُ رَاضِيًا مَرْضِيًّا. فَأَعْمَالُهُ إِذَنْ مَرَضِيَّةٌ وَأَحْوَالُهُ صَادِقَةٌ وَقُصُودُهُ مُسْتَقِيمَةٌ. وَإِنْ كَانَ الْعَبْدُ كُسِيَ ثَوْبًا مُعَارًا فَأَحْسَنُ أَعْمَالِهِ ذَنْبٌ وَأَصْدَقُ أَحْوَالِهِ زُورٌ وَأَصْفَى قُصُودِهِ قُعُود.

ad-darajatu ath-thālithatu aṣ-ṣidqu fī maʿrifati aṣ-ṣidqi, faʾinna aṣ-ṣidqa lā yastaqīmu fī ʿilmi ʾahli al-khuṣūṣi ʾillā ʿalā ḥarfin waḥidin, wahuwa ʾan yattafiqa riḍā al-ḥaqqi biʿamali al-ʿabdi, ʾaw ḥālihi, ʾaw waqtihi, waʾīqāni al-ʿabdi waqaṣdihi, fayakwna al-ʿabdu rāḍiyan marḍiyyan. faʾaʿmāluhu ʾidhan maraḍiyyatun waʾaḥwaluhu ṣādiqatun waquṣūduhu mustaqīmatun. waʾin kāna al-ʿabdu kusiya thawban muʿāran faʾaḥsanu ʾaʿmālihi dhanbun waʾaṣdaqu ʾaḥwalihi zūrun waʾaṣfā quṣūdihi quʿūd.

The third level is recognizing truthfulness, for truthfulness is not realized, according to the understanding of the elite, except in one instance: when there is perfect harmony between the Lord’s pleasure and the servant's actions, their state, moments, certainty, and intention. The servant then becomes pleasing to their Lord and pleased with Him. Their deeds will be accepted, their states will be true, and their intentions will be straight. However, if the servant wears a borrowed garment, their best actions will become sins, their most truthful states will be falsehood, and their purest intentions will be idle.

الإيثَارِ

al-ʾīthāri

36. Altruism

قَالَ اللَّهُ عَزَّ وَجَلَّ: "وَيُؤْثِرُونَ عَلَىٰ أَنفُسِهِمْ وَلَوْ كَانَ بِهِمْ خَصَاصَةٌ"

qāla Allāhu ʿazza wajalla: "wayuʾthirūna ʿalā ʾanfusihim walaw kāna bihim khaṣāṣatun"

Allah, the Almighty, said: “…and they give others preference over themselves, even though they are in privation…” [al-Ḥashr 59:9]

الْإِيثَارُ تَخْصِيصٌ وَاخْتِيَارٌ، وَالْأَثَرَةُ تَحْسُنُ طَوْعًا وَتَصِحُّ كَرْهًا. وَهُوَ عَلَى ثَلَاثِ دَرَجَاتٍ.

al-ʾīthāru takhṣīṣun wakhtiyārun, wa-al-ʾatharatu taḥsunu ṭawʿan wataṣiḥḥu karhan. wahuwa ʿalā thalāthi darajātin.

Altruism is choosing to benefit someone else over oneself. Selfishness, though sometimes tolerated willingly, can also be tolerated unwillingly. Altruism exists at three levels.

الدَّرَجَةُ الْأُولَى أَنْ تُؤْثِرَ الْخَلْقَ عَلَى نَفْسِكَ فِيمَا لَا يَخْرِمُ عَلَيْكَ دِينًا، وَلَا يَقْطَعُ عَلَيْكَ طَرِيقًا، وَلَا يُفْسِدُ عَلَيْكَ وَقْتًا. وَلَا يُسْتَطَاعُ إِلَّا بِثَلَاثَةِ أَشْيَاءَ: بِتَعْظِيمِ الْحُقُوقِ وَمَقْتِ الشُّحِّ وَالرَّغْبَةِ فِي مَكَارِمِ الْأَخْلَاقِ

ad-darajatu al-ʾūlā ʾan tuʾthira al-khalqa ʿalā nafsika fīmā lā yakhrimu ʿalayka dīnan, walā yaqṭaʿu ʿalayka ṭarīqan, walā yufsidu ʿalayka waqtan. walā yustaṭāʿu ʾillā bithalāthati ʾashyāʾa: bitaʿẓīmi al-ḥuqūqi wamaqti ash-shuḥḥi wa-ar-raghbati fī makārimi al-ʾakhlāqi

The first level is to prioritize creation over oneself, as long as this does not lead to sin, disrupts one’s journey, or squanders one’s time. This is attainable only through three qualities: valuing rights, detesting possessiveness, and cultivating magnanimity.

الدَّرَجَةُ الثَّانِيَةُ إِيثَارُ رِضَا اللَّهِ عَلَى رِضَا غَيْرِهِ، وَإِنْ عَظُمَتْ فِيهِ الْمِحَن، وَثَقُلَتْ فِيهِ الْمُؤَنُ، وَضَعُفَ عَنْهُ الطَّوْلُ وَالْبَدَنُ. وَيُسْتَطَاعُ هَذَا بِثَلَاثَةِ أَشْيَاءَ: بِطِيبِ الْعَوْدِ وَحُسْنِ الْإِسْلَامِ وَقُوَّةِ الصَّبْرِ

ad-darajatu ath-thāniyatu ʾīthāru riḍā Allāhi ʿalā riḍā ghayrihi, waʾin ʿaẓumat fīhi al-miḥan, wathaqulat fīhi al-muʾanu, waḍaʿufa ʿanhu aṭ-ṭawlu wa-al-badanu. wayustaṭāʿu hādhā bithalāthati ʾashyāʾa: biṭībi al-ʿawdi waḥusni al-ʾislāmi waquwwati aṣ-ṣabri

The second stage is valuing Allah’s pleasure above all else, even if it leads to great hardship, demands a heavy price, and exhausts one’s strength and body. This can be achieved through three qualities: the firmness of your return to Allah, the health of your Islam, and the steadfastness of your resolve.

الدَّرَجَةُ الثَّالِثَةُ إِيثَارُ إِيثَارِ اللَّهِ، فَإِنَّ الْخَوْضَ فِي الْإِيثَارِ دَعْوَى فِي الْمِلْكِ، ثُمَّ تَرْكُ شُهُودِ رُؤْيَتِكَ إِيثَارَ اللَّهِ، ثُمَّ غَيْبَتُكَ عَنِ التَّرْكِ.

ad-darajatu ath-thālithatu ʾīthāru ʾīthāri Allāhi, faʾinna al-khawḍa fī al-ʾīthāri daʿwā fī al-milki, thumma tarku shuhūdi ruʾyatika ʾīthāra Allāhi, thumma ghaybatuka ʿani at-tarki.

The third level is when one denies their altruism out of recognition that only Allah favors [whomever He pleases]. This is because one’s claim of altruism is a false claim of ownership. Then, one must refrain from seeing their denial of altruism. Finally, one must become unconscious of this act of refraining.

الخُلُق

al-khuluq

37. Character

قَالَ اللَّهُ عَزَّ وَجَلَّ: "وَإِنَّكَ لَعَلَىٰ خُلُقٍ عَظِيمٍ"

qāla Allāhu ʿazza wajalla: "waʾinnaka laʿalā khuluqin ʿaẓīmin"

Allah, the Almighty, said: {And indeed, you are of a great moral character.} [al-Qalam 68:4]

الْخُلُقُ مَا يَرْجِعُ إِلَيْهِ الْمُتَكَلِّفُ مِنْ نَعْتِهِ. وَاجْتَمَعَتْ كَلِمَةُ النَّاطِقِينَ فِي هَذَا الْعِلْمِ أَنَّ التَّصَوُّفَ هُوَ الْخُلُقُ، وَجَمِيعُ الْكَلَامِ فِيهِ يَدُورُ عَلَى قُطْبٍ وَاحِدٍ، وَهُوَ بَذْلُ الْمَعْرُوفِ وَكَفُّ الْأَذَى. وَإِنَّمَا يُدْرَكُ إِمْكَانُ ذَلِكَ فِي ثَلَاثَةِ أَشْيَاءَ: فِي الْعِلْمِ وَالْجُودِ وَالصَّبْرِ. وَهُوَ عَلَى ثَلَاثِ دَرَجَاتٍ.

al-khuluqu mā yarjiʿu ʾilayhi al-mutakallifu min naʿtihi. wajtamaʿat kalimatu an-nāṭiqīna fī hādhā al-ʿilmi ʾanna at-taṣawwufa huwa al-khuluqu, wajamīʿu al-kalāmi fīhi yadūru ʿalā quṭbin waḥidin, wahuwa badhlu al-maʿrūfi wakaffu al-ʾadhā. waʾinnamā yudraku ʾimkānu dhālika fī thalāthati ʾashyāʾa: fī al-ʿilmi wa-al-jūdi wa-aṣ-ṣabri. wahuwa ʿalā thalāthi darajātin.

Character is the true nature to which the pretentious one relapses. The theorists of this knowledge have agreed that taṣawwuf is all about moral character. All of it revolves around one axis: extending kindness and refraining from harm. This may be attained through three qualities: knowledge, benevolence, and patience. It exists at three levels:

الدَّرَجَةُ الْأُولَى أَنْ تَعْرِفَ مَقَامَ الْخَلْقِ وَأَنَّهُمْ بِأَقْدَارِهِمْ مَرْبُوطُونَ، وَفِي طَاقَتِهِمْ مَحْبُوسُونَ وَعَلَى الْحُكْمِ مَوْقُوفُونَ، فَتَسْتَفِيدَ بِهَذِهِ الْمَعْرِفَةِ ثَلَاثَةَ أَشْيَاءَ: أَمْنَ الْخَلْقِ مِنْكَ، حَتَّى الْكَلَبِ وَمَحَبَّةُ الْخَلْقِ إِيَّاكَ وَنَجَاةُ الْخَلْقِ بِكَ

ad-darajatu al-ʾūlā ʾan taʿrifa maqāma al-khalqi waʾannahum biʾaqdārihim marbūṭūna, wafī ṭāqatihim maḥbūsūna waʿalā al-ḥukmi mawqūfūna, fatastafīda bihadhihi al-maʿrifati thalāthata ʾashyāʾa: ʾamna al-khalqi minka, ḥattā al-kalabi wamaḥabbatu al-khalqi ʾiyyāka wanajātu al-khalqi bika

At the first level, understanding the place of creations and how they are bound by their fates, confined within their capacities, and governed by His decree. From this recognition, you will gain three things: the creations, even dogs, feeling safe from your love; the creations’ love for you; and their salvation through you.

الدَّرَجَةُ الثَّانِيَةُ تَحْسِينُ خُلُقِكَ مَعَ الْحَقِّ، وَتَحْسِينُهُ مِنْكَ أَنْ تَعْلَمَ: أَنَّ كُلَّ مَا يَأْتِي مِنْكَ يُوجِبُ عُذْرًا وَأَنَّ كُلَّ مَا يَأْتِي مِنَ الْحَقِّ يُوجِبُ شُكْرًا وَأَنْ لَا تَرَى لَهُ مِنَ الْوَفَاءِ بُدًّا

ad-darajatu ath-thāniyatu taḥsīnu khuluqika maʿa al-ḥaqqi, wataḥsīnuhu minka ʾan taʿlama: ʾanna kulla mā yaʾatī minka yūjibu ʿudhran waʾanna kulla mā yaʾatī min al-ḥaqqi yūjibu shukran waʾan lā tarā lahu min al-wafāʾi buddan

The second level is perfecting your manners with the Real, and it is achieved by recognizing that: everything from you calls for your apology, and everything from the Real calls for your gratefulness. There is no salvation for you except through fulfilling [His covenant].

الدَّرَجَةُ الثَّالِثَةُ: التَّخَلُّقُ بِتَصْفِيَةِ الْخُلُقِ ثُمَّ الصُّعُودُ عَنْ تَفْرِقَةِ التَّخَلُّقِ ثُمَّ التَّخَلُّقُ بِمُجَاوَزَةِ الْأَخْلَاقِ

ad-darajatu ath-thālithatu: at-takhalluqu bitaṣfiyati al-khuluqi thumma aṣ-ṣuʿūdu ʿan tafriqati at-takhalluqi thumma at-takhalluqu bimujāwazati al-ʾakhlāqi

The third level is: refining one’s character through purification, rising above the dispersion of refining the character, and refining the character by transcending (leaving behind) one’s character.

التَّواضُع

at-tawḍuʿ

38. Humility

قَالَ اللَّهُ عَزَّ وَجَلَّ: "وَعِبَادُ الرَّحْمَٰنِ الَّذِينَ يَمْشُونَ عَلَى الْأَرْضِ هَوْنًا"

qāla Allāhu ʿazza wajalla: "waʿibādu ar-raḥmani alladhīna yamshūna ʿalā al-ʾarḍi hawnan"

Allah, the Almighty, said: {And the servants of the Most Merciful are those who walk on the earth in humility…} [al-Furqān 25:63]

التَّوَاضُعُ أَنْ يَتَوَاضَعَ الْعَبْدُ لِصَوْلَةِ الْحَقِّ. وَهُوَ عَلَى ثَلَاثِ دَرَجَاتٍ.

at-tawaḍuʿu ʾan yatawaḍaʿa al-ʿabdu liṣawlati al-ḥaqqi. wahuwa ʿalā thalāthi darajātin.

Humility is for the servant to yield to the might of the truth. It exists in three levels:

الدَّرَجَةُ الْأُولَى التَّوَاضُعُ لِلدِّينِ. وَهُوَ أَنْ: لَا يُعَارِضَ بِمَعْقُولٍ مَنْقُولًا وَلَا يَتَّهِمَ لِلدِّينِ دَلِيلًا وَلَا يَرَى إِلَى الْخِلَافِ سَبِيلًا وَلَا يَصِحُّ ذَلِكَ إِلَّا بِأَنْ يَرَى أَنَّ النَّجَاةَ فِي الْبَصِيرَةِ، وَالِاسْتِقَامَةَ بَعْدَ الثِّقَةِ، وَأَنَّ الْبَيِّنَةَ وَرَاءَ الْحُجَّةِ.

ad-darajatu al-ʾūlā at-tawaḍuʿu li-d-dīni. wahuwa ʾan: lā yuʿāriḍa bimaʿqūlin manqūlan walā yattahima li-d-dīni dalīlan walā yarā ʾilā al-khilāfi sabīlan walā yaṣiḥḥu dhālika ʾillā biʾan yarā ʾanna an-najāta fī al-baṣīrati, wa-al-astiqāmata baʿda ath-thiqati, waʾanna al-bayyinata warāʾa al-ḥujjati.

The first level is humility before the religion. It means not opposing the transmitted evidence with a rational objection, not questioning the proofs of the religion, and not finding excuses for divergence. This cannot be achieved without recognizing that salvation depends on insight, and straightness comes only after trust, and clarity is attainable only through proper evidence.

الدَّرَجَةُ الثَّانِيَةُ أَنْ: تَرْضَى بِمَا رَضِيَ الْحَقُّ بِهِ لِنَفْسِهِ عَبْدًا مِنَ الْمُسْلِمِينَ أَخًا وَأَنْ لَا تَرُدَّ عَلَى عَدُوِّكَ حَقًّا وَأَنْ تَقْبَلَ مِنَ الْمُعْتَذِرِ مَعَاذِيرَه

ad-darajatu ath-thāniyatu ʾan: tarḍā bimā raḍiya al-ḥaqqu bihi linafsihi ʿabdan min al-muslimīna ʾakhan waʾan lā tarudda ʿalā ʿaduwwika ḥaqqan waʾan taqbala min al-muʿtadhiri maʿādhīrah

The second level is to: accept your brothers and sisters among those whom Allah accepted as His Muslim servants, never deny your enemy their right. Accept excuses from those who seek to be excused.

الدَّرَجَةُ الثَّالِثَةُ أَنْ تَتَّضِعَ لِلْحَقِّ، فَتَنْزِلَ عَنْ: رَأْيِكَ وَعَوَائِدِكَ فِي الْخِدْمَةِ وَرُؤْيَةِ حَقِّكَ فِي الصُّحْبَةِ وَعَنْ رَسْمِكَ فِي الْمُشَاهَدَةِ

ad-darajatu ath-thālithatu ʾan tattaḍiʿa li-l-ḥaqqi, fatanzila ʿan: raʾayika waʿawaʾidika fī al-khidmati waruʾyati ḥaqqika fī aṣ-ṣuḥbati waʿan rasmika fī al-mushāhadati

The third level is to show humility before the Real, thus giving up: your opinions and customs, while in His service; thoughts of entitlement to His company; and, beholding your image, while witnessing Him.

الْفُتُوَّةِ

al-futuwwati

39. Chivalry

قَالَ اللَّهُ عَزَّ وَجَلَّ: "إنَّهُمْ فِتْيَةٌ آمَنُوا بِرَبِّهِمْ وَزِدْنَاهُمْ هُدًى"

qāla Allāhu ʿazza wajalla: "ʾinnahum fityatun ʾāmanū birabbihim wazidnāhum hudanā"

Allah, the Almighty, said: {Indeed, they were youths who believed in their Lord, and We increased them in guidance.} [al-Kahf 18:13]

نُكْتَةُ الْفُتُوَّةِ أَنْ لَا تَشْهَدَ لَكَ فَضْلًا، وَلَا تَرَى لَكَ حَقًّا. وَهِيَ عَلَى ثَلَاثِ دَرَجَاتٍ.

nuktatu al-futuwwati ʾan lā tashhada laka faḍlan, walā tarā laka ḥaqqan. wahiya ʿalā thalāthi darajātin.

The heart of futuwwah lies in not seeing any advantage or entitlement for yourself. It exists at three levels:

الدَّرَجَةُ الْأُولَى: تَرْكُ الْخُصُومَةِ وَالتَّغَافُلُ عَنِ الزَّلَّةِ وَنِسْيَانُ الْأَذِيَّةِ

ad-darajatu al-ʾūlā: tarku al-khuṣūmati wa-at-taghāfulu ʿani az-zallati wanisyānu al-ʾadhiyyati

The first level: avoiding debate, ignoring the faults of others, forgetting the harm caused by others.

الدَّرَجَةُ الثَّانِيَةُ: أَنْ تُقَرِّبَ مَنْ يُقْصِيكَ وَتُكْرِمَ مَنْ يُؤْذِيكَ وَتَعْتَذِرَ إِلَى مَنْ يَجْنِي عَلَيْكَ سَمَاحَةً لَا كَظْمًا، وَمَوَدَّةً لَا مُصَابَرَةً.

ad-darajatu ath-thāniyatu: ʾan tuqarriba man yuqṣīka watukrima man yuʾdhīka wataʿtadhira ʾilā man yajnī ʿalayka samāḥatan lā kaẓman, wamawaddatan lā muṣābaratan.

The second level: to bring those who push you away closer, showing generosity to those who hurt you, and apologizing to those who have wronged you – all out of clemency, not just restraint; and out of compassion, not just tolerance.

الدَّرَجَةُ الثَّالِثَةُ: أَنْ لَا تَتَعَلَّقَ فِي السَّيْرِ بِدَلِيلٍ وَلَا تَشُوبَ إِجَابَتَكَ بِعِوَضٍ وَلَا تَقِفَ فِي شُهُودِكَ عَلَى رَسْمٍ وَاعْلَمْ أَنَّ مَنْ أَحْوَجَ عَدُوَّهُ إِلَى شَفَاعَةٍ، وَلَمْ يَخْجَلْ مِنَ الْمَعْذِرَةِ إِلَيْهِ لَمْ يَشَمَّ رَائِحَةَ الْفُتُوَّةِ. وَفِي عِلْمِ الْخُصُوصِ، مَنْ طَلَبَ نُورَ الْحَقِيقَةِ عَلَى قَدَمِ الِاسْتِدْلَالِ، لَمْ يَحِلَّ لَهُ دَعْوَى الْفُتُوَّةِ أَبَدًا.

ad-darajatu ath-thālithatu: ʾan lā tataʿallaqa fī as-sayri bidalīlin walā tashūba ʾijābataka biʿiwaḍin walā taqifa fī shuhūdika ʿalā rasmin waʿlam ʾanna man ʾaḥwaja ʿaduwwahu ʾilā shafāʿatin, walam yakhjal min al-maʿdhirati ʾilayhi lam yashamma rāʾiḥata al-futuwwati. wafī ʿilmi al-khuṣūṣi, man ṭalaba nūra al-ḥaqīqati ʿalā qadami al-astidlāli, lam yaḥilla lahu daʿwā al-futuwwati ʾabadan.

The third level: not to make your journey dependent on proofs, so as not to dull your receptiveness with the desire for recompense; not to adhere to any formalities in your witnessing. Know that one who makes their adversary seek an intercession and is not too embarrassed to hear their apologies has nothing to do with futuwwah. In the understanding of the elite, the person who seeks the light of truth through reasoning is not entitled to the claim of futuwwah.

الانْبِسَاط

al-anbisāṭ

40. Expansiveness

قَالَ اللَّهُ عَزَّ وَجَلَّ حَاكيًا عَن كَليمِهِ عَلَيْهِ السَّلامُ: "أَتُهْلِكُنَا بِمَا فَعَلَ السُّفَهَاءُ مِنَّا ۖ إِنْ هِيَ إِلَّا فِتْنَتُكَ تُضِلُّ بِهَا مَن تَشَاءُ وَتَهْدِي مَن تَشَاءُ."

qāla Allāhu ʿazza wajalla ḥākyan ʿan kalymihi ʿalayhi as-salāmu: "ʾatuhlikunā bimā faʿala as-sufahāʾu minnā ۖ ʾin hiya ʾillā fitnatuka tuḍillu bihā man tashāʾu watahdī man tashāʾu."

Allah, the Almighty, said, quoting His words (peace be upon Him): “…Would You destroy us for what the foolish among us have done? This is not but Your trial by which You send astray whom You will and guide whom You will…” [al-A‘rāf 7:155]

الِانْبِسَاطُ إِرْسَالُ السَّجِيَّةِ وَالتَّحَاشِي مِنْ وَحْشَةِ الْحِشْمَةِ. وَهُوَ السَّيْرُ مَعَ الْجِبِلَّةِ. وَهُوَ عَلَى ثَلَاثِ دَرَجَات.

al-anbisāṭu ʾirsālu as-sajiyyati wa-at-taḥāshī min waḥshati al-ḥishmati. wahuwa as-sayru maʿa al-jibillati. wahuwa ʿalā thalāthi darajāt.

Inbisāṭ, or being at ease, is to act naturally and avoid the loneliness of excessive reverence. It involves following one’s disposition. There are three levels:

الدَّرَجَةُ الْأُولَى الِانْبِسَاطُ مَعَ الْخَلْقِ وَهُوَ أَنْ لَا تَعْتَزِلَهُمْ ضَنًّا عَلَى نَفْسِكَ، أَوْ شُحًّا عَلَى حَظِّكَ وَتَسْتَرْسِلَ لَهُمْ فِي فَضْلِكَ، وَتَسَعَهُمْ بُخُلُقِكَ وَتَدَعَهُمْ يَطَؤُونَكَ وَالْعِلْمُ قَائِمٌ، وَشُهُودُ الْمَعْنَى دَائِمٌ.

ad-darajatu al-ʾūlā al-anbisāṭu maʿa al-khalqi wahuwa ʾan lā taʿtazilahum ḍannan ʿalā nafsika, ʾaw shuḥḥan ʿalā ḥaẓẓika watastarsila lahum fī faḍlika, watasaʿahum bukhuluqika watadaʿahum yaṭaʾūnaka wa-al-ʿilmu qāʾimun, washuhūdu al-maʿnā dāʾimun.

The first level is to be at ease with the creations, and that is by: not isolating yourself from them due to concern for your time or interests, constantly extending your favors to them, accommodating them with your good manners, allowing them to step on you, all of this while maintaining knowledge of the scriptures and being mindful of the meaning of existence.

الدَّرَجَةُ الثَّانِيَةُ الِانْبِسَاطُ مَعَ الْحَقِّ وَهُوَ أَنْ: لَا يَحْبِسَكَ خَوْفٌ وَلَا يَحْجُبَكَ رَجَاءٌ وَلَا يَحُولَ بَيْنَكَ وَبَيْنَهُ آدَمُ وَلَا حَوَّاءُ

ad-darajatu ath-thāniyatu al-anbisāṭu maʿa al-ḥaqqi wahuwa ʾan: lā yaḥbisaka khawfun walā yaḥjubaka rajāʾun walā yaḥūla baynaka wabaynahu ʾādamu walā ḥawwaʾu

The second level is to be at ease with the Creator, and this is by: not letting fear confine you, not letting hope bar you, and not letting Adam or Eve stand between you and Him.

والدَّرَجَةُ الثَّالِثَةُ الِانْطِوَاءِ عَنْ الِانْبِسَاطِ، وَهُوَ رَحْبُ الْهِمَّةِ، لِانْطِوَاءِ انْبِسَاطِ الْعَبْدِ فِي بَسْطِ الْحَقِّ جَلَّ جَلَالُهُ.

wa-ad-darajatu ath-thālithatu al-anṭiwaʾi ʿan al-anbisāṭi, wahuwa raḥbu al-himmati, liānṭiwaʾi anbisāṭi al-ʿabdi fī basṭi al-ḥaqqi jalla jalāluhu.

The third level is to abstain from inbisāṭ, eagerly, for now the affability of the servant fades into the joy and abundance of the Real, exalted be His glory.

الْأُصُولُ

al-Uṣūl

Section 5 · Foundations

وَأَمَّا قِسْمُ الْأُصُولِ فَهُوَ عَشَرَةُ أَبْوَابٍ، وَهِيَ: الْقَصْدُ، وَالْعَزْمُ، وَالْإِرَادَةُ، وَالْأَدَبُ، وَالْيَقِينُ، وَالْأُنْسُ، وَالذِّكْرُ، وَالْفَقْرُ، وَالْغِنَى، وَالْمُرَادُ.

waʾammā qismu al-ʾuṣūli fahuwa ʿasharatu ʾabwabin, wahiya: al-qaṣdu, wa-al-ʿazmu, wa-al-ʾirādatu, wa-al-ʾadabu, wa-al-yaqīnu, wa-al-ʾunsu, wa-adh-dhikru, wa-al-faqru, wa-al-ghinā, wa-al-murādu.

The section of Foundations has ten chapters: Purpose, Resolve, Will, Propriety, Certainty, Intimacy, Remembrance, Neediness, Richness, and the Sought.

الْقَصْدِ

al-qaṣdi

41. Purpose

قَالَ اللَّهُ عَزَّ وَجَلَّ "وَمَن يَخْرُجْ مِن بَيْتِهِ مُهَاجِرًا إِلَى اللَّهِ وَرَسُولِهِ ثُمَّ يُدْرِكْهُ الْمَوْتُ فَقَدْ وَقَعَ أَجْرُهُ عَلَى اللَّهِ"

qāla Allāhu ʿazza wajalla "waman yakhruj min baytihi muhājiran ʾilā Allāhi warasūlihi thumma yudrikhu al-mawtu faqad waqaʿa ʾajruhu ʿalā Allāhi"

Allah, the Almighty, said: {…And whoever leaves his home as an emigrant to Allah and His Messenger and then death overtakes him—his reward has already become incumbent upon Allah…}[an-Nisā’ 4:100]

القَصْدُ الإزْمَاعُ عَلَى التَّجَرُّدُ للطَّاعَة.ِ وَهُوَ عَلَى ثَلاثِ دَرَجَاتٍ.

al-qaṣdu al-ʾizmāʿu ʿalā at-tajarrudu li-ṭ-ṭāʿah.ِ wahuwa ʿalā thalāthi darajātin.

Dedication to obedience is called qaṣd, and it exists at three levels:

الدَّرَجَةُ الْأُولَى: قَصْدٌ يَبْعَثُ عَلَى الِارْتِيَاضِ وَيُخَلِّصُ مِنَ التَّرَدُّدِ وَيَدْعُو إِلَى مُجَانَبَةِ الْأَغْرَاضِ

ad-darajatu al-ʾūlā: qaṣdun yabʿathu ʿalā al-artiyāḍi wayukhalliṣu min at-taraddudi wayadʿū ʾilā mujānabati al-ʾaghrāḍi

The first level is intent that motivates spiritual training, rids one of reluctance, and invites one to shun the lower desires.

الدَّرَجَةُ الثَّانِيَةُ: قَصْدٌ لَا يَلْقَى سَبَبًا إِلَّا قَطَعَهُ وَلَا حَائِلًا إِلَّا مَنَعَهُ وَلَا تَحَامُلًا إِلَّا سَهَّلَهُ

ad-darajatu ath-thāniyatu: qaṣdun lā yalqā sababan ʾillā qaṭaʿahu walā ḥāʾilan ʾillā manaʿahu walā taḥāmulan ʾillā sahhalahu

The second level is intent that: sever all ties, dismantle all barriers, facilitate all challenges.

الدَّرَجَةُ الثَّالِثَةُ: قَصْدُ الِاسْتِسْلَامِ لِتَهْذِيبِ الْعِلْمِ وَقَصْدُ إِجَابَةِ دَاعِي الْحُكْمِ وَقَصْدُ اقْتِحَامِ بَحْرِ الْفَنَاءِ

ad-darajatu ath-thālithatu: qaṣdu al-astislāmi litahdhībi al-ʿilmi waqaṣdu ʾijābati dāʿī al-ḥukmi waqaṣdu aqtiḥāmi baḥri al-fanāʾi

The third level is: striving for surrender to the refinement of knowledge, responding to the intent of the law, and daring the ocean of self-annihilation (fanā’).

الْعَزْمِ

al-ʿazmi

42. Resolve

بقَالَ اللَّهُ عَزَّ وَجَلَّ "فَإِذَا عَزَمْتَ فَتَوَكَّلْ عَلَى اللَّهِ"

bqāla Allāhu ʿazza wajalla "faʾidhā ʿazamta fatawakkal ʿalā Allāhi"

Allah, the Almighty, said: {…And when you have resolved, then rely upon Allah…} [‘Āli ‘Imrān 3:159]

الْعَزْمُ هُوَ تَحْقِيقُ الْقَصْدِ طَوْعًا أَوْ كَرْهًا؛ وَهُوَ عَلَى ثَلَاثِ دَرَجَاتٍ

al-ʿazmu huwa taḥqīqu al-qaṣdi ṭawʿan ʾaw karhan; wahuwa ʿalā thalāthi darajātin

Resolution is the actualization of intent, willingly or unwillingly. It exists in three levels:

الدَّرَجَةُ الْأُولَى إِبَاءُ الْحَالِ عَلَى الْعِلْمِ: لِشَيْمِ بَرْقِ الْكَشْفِ وَاسْتِدَامَةِ نُورِ الْأُنْسِ وَالْإِجَابَةِ لِإِمَاتَةِ الْهَوَى

ad-darajatu al-ʾūlā ʾibāʾu al-ḥāli ʿalā al-ʿilmi: lishaymi barqi al-kashfi wastidāmati nūri al-ʾunsi wa-al-ʾijābati liʾimātati al-hawā

The first level is the rebellion of the ḥāl (spiritual state) against (the limitations of) knowledge; and this is for: beholding the flashes of disclosure, enjoying the light of comforting intimacy (uns) indefinitely, and pursuing the annihilation of passions (hawā).

والدَّرَجَةُ الثَّانِيَةُ: الِاسْتِغْرَاقُ فِي لَوَائِحِ الْمُشَاهَدَةِ وَاسْتِنَارَةُ ضِيَاءِ الطَّرِيقِ وَاسْتِجْمَاعُ قُوَى الِاسْتِقَامَةِ

wa-ad-darajatu ath-thāniyatu: al-astighrāqu fī lawaʾiḥi al-mushāhadati wastināratu ḍiyāʾi aṭ-ṭarīqi wastijmāʿu quwā al-astiqāmati

The second level: immersed in the foretastes of mushāhadah (the beholding [of Allah]), the illumination of the way, and the enlistment of all the energies of righteousness.

والدَّرَجَةُ الثَّالِثَةُ: مَعْرِفَةُ عِلَّةِ الْعَزْمِ ثُمَّ الْعَزْمُ عَلَى التَّخَلُّصِ مِنَ الْعَزْمِ ثُمَّ الْخَلَاصُ مِنْ تَكَالِيفِ تَرْكِ الْعَزْمِ فَإِنَّ الْعَزَائِمَ لَمْ تُوَرِّثْ أَرْبَابَهَا مِيرَاثًا أَكْرَمَ مِنْ وُقُوفِهِمْ عَلَى عِلَلِ الْعَزَائِم.ِ

wa-ad-darajatu ath-thālithatu: maʿrifatu ʿillati al-ʿazmi thumma al-ʿazmu ʿalā at-takhalluṣi min al-ʿazmi thumma al-khalāṣu min takālīfi tarki al-ʿazmi faʾinna al-ʿazāʾima lam tuwarrith ʾarbābahā mīrāthan ʾakrama min wuqūfihim ʿalā ʿilali al-ʿazāʾim.ِ

The third level: recognizing the flaws of ‘azm (resolve), then resolving to get rid of resolve, and then removing the aftermath of denying resolve. For nothing that resolve can earn for its people is better than showing them its flaws.

الْإِرَادَةِ

al-ʾirādati

43. Will

قَالَ اللَّهُ تَعَالَى: "قُلْ كُلٌّ يَعْمَلُ عَلَى شَاكِلَتِه"

qāla Allāhu taʿālā: "qul kullun yaʿmalu ʿalā shākilatih"

Allah, the Almighty, said: "Each works according to his own manner..." [al-Isrā’ 17:84]

الْإِرَادَةُ مِنْ قَوَانِينِ هَذَا الْعِلْمِ وَجَوَامِعِ أَبْنِيَتِهِ. وَهِيَ الْإِجَابَةُ لِدَوَاعِي الْحَقِيقَةِ طَوْعًا. وَهِيَ عَلَى ثَلَاثِ دَرَجَاتٍ:

al-ʾirādatu min qawanīni hādhā al-ʿilmi wajawamiʿi ʾabniyatihi. wahiya al-ʾijābatu lidawaʿī al-ḥaqīqati ṭawʿan. wahiya ʿalā thalāthi darajātin:

Willfulness is one of the principal rules in this knowledge and its foundational structures. It pertains to the response of the will to the call of the Truth. There are three levels:

الدَّرَجَةُ الْأُولَى: ذَهَابٌ عَنِ الْعَادَاتِ بِصُحْبَةِ الْعِلْمِ وَالتَّعَلُّقُ بِأَنْفَاسِ السَّالِكِينَ، مَعَ صِدْقِ الْقَصْدِ وَخَلْعُ كُلِّ شَاغِلٍ مِنَ الْإِخْوَانِ وَمُشَتِّتٌ مِنَ الْأَوْطَانِ

ad-darajatu al-ʾūlā: dhahābun ʿani al-ʿādāti biṣuḥbati al-ʿilmi wa-at-taʿalluqu biʾanfāsi as-sālikīna, maʿa ṣidqi al-qaṣdi wakhalʿu kulli shāghilin min al-ʾikhwani wamushattitun min al-ʾawṭāni

The first level is about: abandoning habits through devotion to knowledge, clinging to the breaths of the travelers with sincere intent, and barring all distractions from brothers and sisters, homelands, and oneself.

والدَّرَجَةُ الثَّانِيَةُ تُقْطَعُ: بِصُحْبَةِ الْحَالِ وَتَرْوِيحِ الْأُنْسِ وَالسَّيْرِ بَيْنَ الْقَبْضِ وَالْبَسْط

wa-ad-darajatu ath-thāniyatu tuqṭaʿu: biṣuḥbati al-ḥāli watarwīḥi al-ʾunsi wa-as-sayri bayna al-qabḍi wa-al-basṭ

The second level is attained by: the companionship of ḥāl (spiritual state) renewal through uns (comforting intimacy) [with God], moving between the states of contraction and expansion.

والدَّرَجَةُ الثَّالِثَةُ ذُهُولٌ مَعَ صُحْبَةِ الِاسْتِقَامَةِ وَمُلَازَمَةِ الرِّعَايَةِ عَلَى تَهْذِيبِ الْأَدَبِ.

wa-ad-darajatu ath-thālithatu dhuhūlun maʿa ṣuḥbati al-astiqāmati wamulāzamati ar-riʿāyati ʿalā tahdhībi al-ʾadabi.

The third level is a state of stupor, marked by adherence to uprightness and a focus on refining one's character.

الأدَبِ

al-ʾadabi

44. Propriety

قَالَ اللَّهُ عَزَّ وَجَلَّ: "وَالْحَافِظُونَ لِحُدُودِ اللَّهِ"

qāla Allāhu ʿazza wajalla: "wa-al-ḥāfiẓūna liḥudūdi Allāhi"

Allah, the Almighty, said: {… and those who observe the limits [set by] Allah…} [at-Repentance 9:112]

الْأَدَبُ حِفْظُ الْحَدِّ بَيْنَ الْغُلُوِّ وَالْجَفَاءِ بِمَعْرِفَةِ ضَرَرِ الْعُدْوَانِ. وَهُوَ عَلَى ثَلَاثِ دَرَجَاتٍ

al-ʾadabu ḥifẓu al-ḥaddi bayna al-ghuluwwi wa-al-jafāʾi bimaʿrifati ḍarari al-ʿudwani. wahuwa ʿalā thalāthi darajātin

Proper etiquette is about balancing between excess and neglect by understanding the harm of transgression. It comes in three levels:

الدَّرَجَةُ الْأُولَى: مَنْعُ الْخَوْفِ أَنْ لَا يَتَعَدَّى إِلَى الْيَأْسِ وَحَبْسُ الرَّجَاءِ أَنْ يَخْرُجَ إِلَى الْأَمْنِ وَضَبْطُ السُّرُورِ أَنْ يُضَاهِئَ الْجُرْأَةَ

ad-darajatu al-ʾūlā: manʿu al-khawfi ʾan lā yataʿaddā ʾilā al-yaʾasi waḥabsu ar-rajāʾi ʾan yakhruja ʾilā al-ʾamni waḍabṭu as-surūri ʾan yuḍāhiʾa al-jurʾata

The first level: preventing fear from turning into despair, restraining hope from transgressing into indifference, controlling joy lest it becomes audacity.

والدَّرَجَةُ الثَّانِيَةُ: الْخُرُوجُ عَنِ الْخَوْفِ إِلَى مَيْدَانِ الْقَبْضِ وَالصُّعُودُ عنَ الرَّجَاءِ إِلَى مَيْدَانِ الْبَسْطِ والتَّرَقِّي مِنَ السُّرُورِ إِلَى مَيْدَانِ الْمُشَاهَدَةِ

wa-ad-darajatu ath-thāniyatu: al-khurūju ʿani al-khawfi ʾilā maydāni al-qabḍi wa-aṣ-ṣuʿūdu ʿna ar-rajāʾi ʾilā maydāni al-basṭi wa-at-taraqqī min as-surūri ʾilā maydāni al-mushāhadati

The second level: moving beyond fear into the domain of contraction, rising from hope to the domain of expansion, ascending from joy to the stage of mushāhadah (beholding the Divine)

والدَّرَجَةُ الثَّالِثَةُ: مَعْرِفَةُ الْأَدَبِ ثُمَّ الْفَنَاءُ عَنِ التَّأَدُّبِ بِتَأْدِيبِ الْحَقِّ ثُمَّ الْخَلَاصُ مِنْ شُهُودِ أَعْبَاءِ الْأَدَبِ

wa-ad-darajatu ath-thālithatu: maʿrifatu al-ʾadabi thumma al-fanāʾu ʿani at-taʾaddubi bitaʾadībi al-ḥaqqi thumma al-khalāṣu min shuhūdi ʾaʿbāʾi al-ʾadabi

The third level: recognizing the purification from adab through the ta’deeb (refinement) by Allah, removing oneself from the burdens of adab.

اليَقِين

al-yaqīn

45. Certainty

قَالَ اللَّهُ عَزَّ وَجَلَّ: "وَفِي الْأَرْضِ آيَاتٌ لِّلْمُوقِنِينَ"

qāla Allāhu ʿazza wajalla: "wafī al-ʾarḍi ʾāyātun li-l-mūqinīna"

Allah, the Almighty said: {And on the earth are signs for the certain [in faith].} [adh-Dhāriyāt 51:20]

الْيَقِينُ مَرْكَبُ الْآخِذِ فِي هَذَا الطَّرِيقِ. وَهُوَ غَايَةُ دَرَجَاتِ الْعَامَّةِ، وَقِيلَ أَوَّلُ خُطْوَةٍ لِلْخَاصَّة، وَهُوَ عَلَى ثَلَاثِ دَرَجَاتٍ.

al-yaqīnu markabu al-ʾākhidhi fī hādhā aṭ-ṭarīqi. wahuwa ghāyatu darajāti al-ʿāmmati, waqīla ʾawwalu khuṭwatin li-l-khāṣṣah, wahuwa ʿalā thalāthi darajātin.

Certainty is the guide for the traveler on this path. It marks the end of the ranks of the ordinary people, and it was said to be the first step for the elite. It exists in three levels:

الدَّرَجَةُ الْأُولَى: عِلْمُ الْيَقِينِ. وَهُوَ: قَبُولُ مَا ظَهَرَ مِنَ الْحَقِ وَقَبُولُ مَا غَابَ لِلْحَقِّ وَالْوُقُوفُ عَلَى مَا قَامَ بِالْحَقِّ

ad-darajatu al-ʾūlā: ʿilmu al-yaqīni. wahuwa: qabūlu mā ẓahara min al-ḥaqi waqabūlu mā ghāba li-l-ḥaqqi wa-al-wuqūfu ʿalā mā qāma bi-l-ḥaqqi

The first level is certainty of knowledge, and this means: accepting what is made clear by the Real, accepting what is concealed by the Real, and accepting all that has been established about the Real.

والدَّرَجَةُ الثَّانِيَةُ: عَيْنُ الْيَقِينِ. وَهُوَ: الْمُغْنِي بِالِاسْتِدْرَاكِ عَنْ الِاسْتِدْلَالِ وَعَنِ الْخَبَرِ بِالْعِيَانِ وَخَرْقُ الشُّهُودِ حِجَابَ الْعِلْمِ

wa-ad-darajatu ath-thāniyatu: ʿaynu al-yaqīni. wahuwa: al-mughnī bi-l-astidrāki ʿan al-astidlāli waʿani al-khabari bi-l-ʿiyāni wakharqu ash-shuhūdi ḥijāba al-ʿilmi

Certainty of sight, and this is when: experiencing the Divine supersedes the need for evidence; witnessing takes the place of hearing; shuhūd (beholding the Divine) pierces the veil of knowledge.

والدَّرَجَةُ الثَّالِثَةُ حَقُّ الْيَقِينِ. وَهُوَ: إِسْفَارُ صُبْحِ الْكَشْفِ ثُمَّ الْخَلَاصُ مِنْ كُلْفَةِ الْيَقِينِ ثُمَّ الْفَنَاءُ فِي حَقِّ الْيَقِينِ

wa-ad-darajatu ath-thālithatu ḥaqqu al-yaqīni. wahuwa: ʾisfāru ṣubḥi al-kashfi thumma al-khalāṣu min kulfati al-yaqīni thumma al-fanāʾu fī ḥaqqi al-yaqīni

Certainty of reality and this is: the radiance of disclosure dispelling the weight of certainty, leading to dissolution into the certain Truth.

الْأُنْسِ

al-ʾunsi

46. Intimacy

قَالَ اللَّهُ عَزَّ وَجَلَّ: "وَإِذَا سَأَلَكَ عِبَادِي عَنِّي فَإِنِّي قَرِيبٌ"

qāla Allāhu ʿazza wajalla: "waʾidhā saʾalaka ʿibādī ʿannī faʾinnī qarībun"

Allah, the Almighty, said: {And when My servants ask you concerning Me—indeed I am near…} [al-Baqarah 2:186]

الأُنْسُ عِبارَةٌ عَنْ رُوحِ الْقُرْبِ وَهُوَ عَلَى ثَلَاثِ دَرَجَاتٍ

al-ʾunsu ʿibāratun ʿan rūḥi al-qurbi wahuwa ʿalā thalāthi darajātin

Uns refers to the spirit of nearness. It exists in three levels:

الدَّرَجَةُ الْأُولَى: الْأُنْسُ بِالشَّوَاهِدِ، وَهُوَ: اسْتِحْلَاءُ الذِّكْرِ وَالتَّغَذِّي بِالسَّمَاعِ وَالْوُقُوفُ عَلَى الْإِشَارَاتِ

ad-darajatu al-ʾūlā: al-ʾunsu bi-sh-shawahidi, wahuwa: astiḥlāʾu adh-dhikri wa-at-taghadhdhī bi-s-samāʿi wa-al-wuqūfu ʿalā al-ʾishārāti

The first level is uns with the signposts, and this is about finding sweetness in dhikr nourishment through hearing and recognizing the signs.

والدَّرَجَةُ الثَّانِيَةُ الْأُنْسُ بِنُورِ الْكَشْفِ وَهُوَ أَنَسٌ شَاخِصٌ عَنِ الْأُنْسِ الْأَوَّلِ، تَشُوبُهُ صَوْلَةُ الْهَيَمَانِ، وَيَضْرِبُهُ مَوْجُ الْفَنَاءِ. وَهُوَ الَّذِي غَلَبَ قَوْمًا عَلَى عُقُولِهِمْ وَسَلَبَ قَوْمًا طَاقَةَ الِاصْطِبَارِ، وَحَلَّ عَنْهُمْ قُيُودَ الْعِلْمِ. وَفِي هَذَا وَرَدَ الْخَبَرُ بِهَذَا الدُّعَاءِ: "أَسْأَلُكُ شَوْقًا إِلَى لِقَائِكَ مِنْ غَيْرِ ضَرَّاءَ مُضِرَّةٍ وَلَا فِتْنَةٍ مُضِلَّة."

wa-ad-darajatu ath-thāniyatu al-ʾunsu binūri al-kashfi wahuwa ʾanasun shākhiṣun ʿani al-ʾunsi al-ʾawwali, tashūbuhu ṣawlatu al-hayamāni, wayaḍribuhu mawju al-fanāʾi. wahuwa alladhī ghalaba qawman ʿalā ʿuqūlihim wasalaba qawman ṭāqata al-aṣṭibāri, waḥalla ʿanhum quyūda al-ʿilmi. wafī hādhā warada al-khabaru bihadhā ad-duʿāʾi: "ʾasʾaluku shawqan ʾilā liqāʾika min ghayri ḍarrāʾa muḍirratin walā fitnatin muḍillah."

The second level is uns with the light of disclosure. This is a type of uns that surpasses the previous one. It is imbued with the fervor of passion and struck by the surges of fanā’ (self-annihilation). It is the uns that overwhelmed some people’s intellects, and deprived others of their fortitude, and removed from them the constraints of knowledge. Regarding this, it was reported (from the Prophet ﷺ): “…I ask for shawq (intense longing) to meet You in a manner that does not involve harmful hardship or misleading trials…”

والدَّرَجَةُ الثَّالِثَةُ: أُنْسُ اضْمِحْلَالٍ فِي شُهُودِ الْحَضْرَةِ لَا يُعَبَّرُ عَنْ عَيْنِهِ وَلَا يُشَارُ إِلَى حَدِّهِ، وَلَا يُوقَفُ عَلَى كُنْهِهِ.

wa-ad-darajatu ath-thālithatu: ʾunsu aḍmiḥlālin fī shuhūdi al-ḥaḍrati lā yuʿabbaru ʿan ʿaynihi walā yushāru ʾilā ḥaddihi, walā yūqafu ʿalā kunhihi.

The third level is the state of fading away in the presence of the Divine. Nothing can capture its essence, define it, or recognize its nature.

الذِّكْرِ

adh-dhikri

47. Remembrance

قَالَ اللَّهُ عَزَّ وَجَلَّ: "وَاذْكُر رَّبَّكَ إِذَا نَسِيتَ" يَعْنِي إِذَا نَسِيتَ غَيْرَهُ وَنَسِيتَ نَفْسَكَ فِي ذِكْرِكَ ثُمَّ نَسِيتَ ذِكْرَكَ فِي ذِكْرِهِ ثُمَّ نَسِيتَ فِي ذِكْرِ الْحَقِّ إِيَّاكَ كُلَّ ذِكْر.

qāla Allāhu ʿazza wajalla: "wadhkur rrabbaka ʾidhā nasīta" yaʿnī ʾidhā nasīta ghayrahu wanasīta nafsaka fī dhikrika thumma nasīta dhikraka fī dhikrihi thumma nasīta fī dhikri al-ḥaqqi ʾiyyāka kulla dhikr.

Allah, the Almighty, said: {…And remember your Lord when you forget…}, [al-Kahf 18:24], which means when you forget others and then forget yourself in your remembrance, and then forget your remembering during His remembrance, and then forget in (beholding) His remembrance of you any other remembrance.

وَالذِّكْرُ هُوَ التَّخَلُّصُ مِنَ الْغَفْلَةِ وَالنِّسْيَانِ. وَهُوَ عَلَى ثَلَاثِ دَرَجَاتٍ.

wa-adh-dhikru huwa at-takhalluṣu min al-ghaflati wa-an-nisyāni. wahuwa ʿalā thalāthi darajātin.

Dhikr here is about ridding oneself of heedlessness and forgetfulness. It comes in three levels:

الدَّرَجَةُ الْأُولَى الذِّكْرُ الظَّاهِرُ مِنْ ثَنَاءٍ أَوْ دُعَاءٍ أَوْ رِعَاء.

ad-darajatu al-ʾūlā adh-dhikru aẓ-ẓāhiru min thanāʾin ʾaw duʿāʾin ʾaw riʿāʾ.

The first level is the manifest dhikr, including: praise and invocation, caring.

الدَّرَجَةُ الثَّانِيَةُ الذِّكْرُ الْخَفِيُّ وَهُوَ الْخَلَاصُ مِنَ الْفُتُورِ وَالْبَقَاءُ مَعَ الشُّهُودِ وَلُزُومُ الْمُسَامَرَةِ.

ad-darajatu ath-thāniyatu adh-dhikru al-khafiyyu wahuwa al-khalāṣu min al-futūri wa-al-baqāʾu maʿa ash-shuhūdi waluzūmu al-musāmarati.

The second level is the hidden dhikr, and this pertains to: escape from weariness, sustenance in shuhud (contemplative witnessing), and steadfastness in intimate discourse.

والدَّرَجَةُ الثَّالِثَةُ الذِّكْرُ الْحَقِيقِيُّ وَهُوَ شُهُودُ ذِكْرِ الْحَقِّ إِيَّاكَ، وَالتَّخَلُّصُ مِنْ شُهُودِ ذِكْرِكَ، وَمَعْرِفَةُ افْتِرَاءِ الذَّاكِرِ فِي بَقَائِهِ مَعَ الذِّكْرِ.

wa-ad-darajatu ath-thālithatu adh-dhikru al-ḥaqīqiyyu wahuwa shuhūdu dhikri al-ḥaqqi ʾiyyāka, wa-at-takhalluṣu min shuhūdi dhikrika, wamaʿrifatu aftirāʾi adh-dhākiri fī baqāʾihi maʿa adh-dhikri.

The third level is true remembrance, and this is: seeing the Real’s remembrance rid oneself of seeing one’s own remembrance, recognizing the falsehood of the one who remembers their Lord but remains in their own remembering.

الْفَقْرِ

al-faqri

48. Neediness

قَالَ اللَّهُ عَزَّ وَجَلَّ: "يَا أَيُّهَا النَّاسُ أَنتُمُ الْفُقَرَاءُ إِلَى اللَّهِ"

qāla Allāhu ʿazza wajalla: "yā ʾayyuhā an-nāsu ʾantumu al-fuqarāʾu ʾilā Allāhi"

Allah, the Almighty said: {O mankind, you are those in need of Allah...} [Fāṭir 35:15]

الْفَقْرُ اسْمٌ لِلْبَرَاءَةِ مِنَ رُؤيَةِ الْمَلَكَةِ. وَهُوَ عَلَى ثَلَاثِ دَرَجَاتٍ

al-faqru asmun li-l-barāʾati min ruʾyati al-malakati. wahuwa ʿalā thalāthi darajātin

Faqr is the renunciation of ownership perception, and it exists at three levels:

الدَّرَجَةُ الْأُولَى: فَقْرُ الزُّهَّادِ. وَهُوَ: نَفْضُ الْيَدِين مِنْ الدُّنْيَا ضَبْطًا أَوْ طَلَبًا وَإِسْكَاتُ اللِّسَانِ عَنْهَا مَدْحًا أَوْ ذَمًّا وَالسَّلَامَةُ مِنْهَا طَلَبًا أَوْ تَرْكًا وَهَذَا هُوَ الْفَقْرُ الَّذِي تَكَلَّمُوا فِي شَرَفِهِ

ad-darajatu al-ʾūlā: faqru az-zuhhādi. wahuwa: nafḍu al-yadīn min ad-dunyā ḍabṭan ʾaw ṭalaban waʾiskātu al-lisāni ʿanhā madḥan ʾaw dhamman wa-as-salāmatu minhā ṭalaban ʾaw tarkan wahadhā huwa al-faqru alladhī takallamū fī sharafihi

The first stage is the poverty of the ascetics, and it includes: washing oneself from the world, neither holding onto it nor seeking it; silencing one’s tongue about it, neither praising it nor criticizing it; staying clear from it, neither craving it nor abandoning it. This is the poverty whose merits they [the guides on the path] spoke of.

والدَّرَجَةُ الثَّانِيَةُ: الرُّجُوعُ إِلَى السَّبْقِ بِمُطَالَعَةِ الْفَضْلِ. وَهُوَ: يُورِثُ الْخَلَاصَ مِنْ رُؤْيَةِ الْأَعْمَالِ وَيَقْطَعُ شُهُودَ الْأَحْوَالِ وَيُمَحِّصُ مِنْ أَدْنَاسِ مُطَالَعَةِ الْمَقَامَاتِ

wa-ad-darajatu ath-thāniyatu: ar-rujūʿu ʾilā as-sabqi bimuṭālaʿati al-faḍli. wahuwa: yūrithu al-khalāṣa min ruʾyati al-ʾaʿmāli wayaqṭaʿu shuhūda al-ʾaḥwali wayumaḥḥiṣu min ʾadnāsi muṭālaʿati al-maqāmāti

The second stage involves constant reflection on the Lord’s precedence, through witnessing His grace. This process: frees one from recognizing their actions as disruptive, cleanses one from the spiritual states they observe, and purifies them from the filth of their spiritual stations.

والدَّرَجَةُ الثَّالِثَةُ: صِحَّةُ الِاضْطِرَارُ وَالْوُقُوعُ فِي يَدِ التَّقَطُّعِ الْوحدَانِيِّ والِاحْتِبَاسُ فِي بَيْدَاءِ قَيْدِ التَّجْرِيدِ وَهَذَا فَقْرُ الصُّوفِيَّةِ

wa-ad-darajatu ath-thālithatu: ṣiḥḥatu al-aḍṭirāru wa-al-wuqūʿu fī yadi at-taqaṭṭuʿi al-wḥdāniyyi wa-al-aḥtibāsu fī baydāʾi qaydi at-tajrīdi wahadhā faqru aṣ-ṣūfiyyati

The third level: certainty of destitution, surrender to the estrangement, realization of oneness, permanent seclusion in the vast, barren plains of abstraction. This is the poverty of the Sufis.

الْغِنَى

al-ghinā

49. Richness

قَالَ اللَّهُ عَزَّ وَجَلَّ: "وَوَجَدَكَ عَائِلًا فَأَغْنَى"

qāla Allāhu ʿazza wajalla: "wawajadaka ʿāʾilan faʾaghnā"

Allah, the Almighty, said: "And He found you poor and made you rich." [aḍ-Ḍuḥā 93:8]

الْغِنَى اسْمٌ لِلْمِلْكِ التَّامِّ. وَهُوَ عَلَى ثَلَاثِ دَرَجَاتٍ.

al-ghinā asmun li-l-milki at-tāmmi. wahuwa ʿalā thalāthi darajātin.

Ghinā (richness) refers to complete ownership. It is of three levels:

الدَّرَجَةُ الْأُولَى غِنَى الْقَلْبِ، وَهُوَ: سَلَامَتُهُ مِنَ السَّبَبِ وَمُسَالَمَتُهُ لِلْحُكْمِ وَخَلَاصُهُ مِنَ الْخُصُومَةِ

ad-darajatu al-ʾūlā ghinā al-qalbi, wahuwa: salāmatuhu min as-sababi wamusālamatuhu li-l-ḥukmi wakhalāṣuhu min al-khuṣūmati

The first level is the richness of the heart, and it involves: freedom from reliance on causes being at peace with the decrees, riddance from antagonism.

والدَّرَجَةُ الثَّانِيَةُ غِنَى النَّفْسِ، وَهُوَ: اسْتِقَامَتُهَا عَلَى الْمَرْغُوبِ وَسَلَامَتُهَا مِنَ المَسْخوطِ وَبَرَاءَتُهَا مِنَ الْمُرَاءَاةِ

wa-ad-darajatu ath-thāniyatu ghinā an-nafsi, wahuwa: astiqāmatuhā ʿalā al-marghūbi wasalāmatuhā min al-maskhwṭi wabarāʾatuhā min al-murāʾāti

The second level pertains to the richness of the soul, and it includes: its steadfast pursuit of the ultimate goal [Allah], its cleansing of sins, and its removal of ostentation.

والدَّرَجَةُ الثَّالِثَةُ الْغِنَى بِالْحَقِّ، وَهُوَ عَلَى ثَلَاثِ مَرَاتِبَ: الْمَرْتَبَةُ الْأُولَى شُهُودُ ذِكْرِهِ إِيَّاكَ وَالثَّانِيَةُ دَوَامُ مَطَالَعَةِ أَوَّلِيَّتِهِ وَالثَّالِثَةُ الْفَوْزُ بِوُجُودِهِ

wa-ad-darajatu ath-thālithatu al-ghinā bi-l-ḥaqqi, wahuwa ʿalā thalāthi marātiba: al-martabatu al-ʾūlā shuhūdu dhikrihi ʾiyyāka wa-ath-thāniyatu dawamu maṭālaʿati ʾawwaliyyatihi wa-ath-thālithatu al-fawzu biwujūdihi

The third level is sufficiency by the Real, and it has three stages: the first stage involves contemplating His remembrance of you; the second, observing His primacy (antecedence); and the third, achieving ultimate success in finding Him.

الْمُرَاد

al-murād

50. The Sought

قَالَ اللَّهُ عَزَّ وَجَلَّ: "وَمَا كُنْتَ تَرْجُو أَنْ يُلْقَى إِلَيْكَ الْكِتَابُ"

qāla Allāhu ʿazza wajalla: "wamā kunta tarjū ʾan yulqā ʾilayka al-kitābu"

Allah, the Almighty, said: "And you were not expecting that the Book would be conveyed to you…" [al-Qaṣaṣ 28:86]

أَكْثَرُ الْمُتَكَلِّمِينَ فِي هَذَا الْعِلْمِ جَعَلُوا الْمُرِيدَ وَالْمُرَادَ اثْنَيْنِ وَجَعَلُوا مَقَامَ الْمُرَادِ فَوْقَ مَقَامِ الْمُرِيدِ وَإِنَّمَا أَشَارُوا بِاسْمِ الْمُرَادِ إِلَى الضَّنَائِنِ الَّذِينَ وَرَدَ فِيهِمُ الْخَبَرُ. وَلِلْمُرَادِ ثَلَاثُ دَرَجَاتٍ.

ʾaktharu al-mutakallimīna fī hādhā al-ʿilmi jaʿalū al-murīda wa-al-murāda athnayni wajaʿalū maqāma al-murādi fawqa maqāmi al-murīdi waʾinnamā ʾashārū biāsmi al-murādi ʾilā aḍ-ḍanāʾini alladhīna warada fīhimu al-khabaru. wa-li-l-murādi thalāthu darajātin.

Most who spoke about this discipline of knowledge made the mureed (seeker) and murād (sought) two different things, and considered the station of the murād higher than that of the mureed. They used the term 'al-murād' for the chosen ones mentioned in the report. There are three levels for the murād:

الْأُولَى أَنْ يَعْصِمَ الْعَبْدَ وَهُوَ مُسْتَشْرِفٌ لِلْجَفَاءِ اضْطِرَارًا: بِتَنْغِيصِ الشَّهَوَاتِ وَتَعْوِيقِ الْمَلَاذِ وَسَدِّ مَسَالِكِ الْمَعَاطِبِ عَلَيْهِ إِكْرَاهًا

al-ʾūlā ʾan yaʿṣima al-ʿabda wahuwa mustashrifun li-l-jafāʾi aḍṭirāran: bitanghīṣi ash-shahawati wataʿwīqi al-malādhi wasaddi masāliki al-maʿāṭibi ʿalayhi ʾikrāhan

The first level is when Allah protects His servant by force, if they attempt a folly: by thwarting desires that block pleasures, closing the paths to ruin against them with force.

والدَّرَجَةُ الثَّانِيَةُ أَنْ: يَضَعَ عَنِ الْعَبْدِ عَوَارِضَ النَّقْصِ وَيُعَافِيَهُ مِنْ سِمَةِ اللَّائِمَةِ وَيُمَلِّكَهُ عَوَاقِبَ الْهَفَوَاتِ كَمَا فَعَلَ بِسُلَيْمَانَ عَلَيْهِ السَّلَامُ حِينَ قَتَلَ الْخَيْلَ فَحَمَلَهُ عَلَى الرِّيحِ الرُّخَاءِ والعَاصِفِ، فَأَغْنَاهُ عَنِ الْخَيْلِ، وَفَعَلَ بِمُوسَى عَلَيْهِ السَّلَامُ حِينَ أَلْقَى الْأَلْوَاحَ وَأَخَذَ بِرَأْسِ أَخِيهِ، وَلَمْ يَعْتِبْ عَلَيْهِ كَمَا عَتَبَ عَلَى آدَمَ وَنُوحٍ وَدَاوُدَ وَيُونُس.

wa-ad-darajatu ath-thāniyatu ʾan: yaḍaʿa ʿani al-ʿabdi ʿawariḍa an-naqṣi wayuʿāfiyahu min simati al-lāʾimati wayumallikahu ʿawaqiba al-hafawati kamā faʿala bisulaymāna ʿalayhi as-salāmu ḥīna qatala al-khayla faḥamalahu ʿalā ar-rīḥi ar-rukhāʾi wa-al-ʿāṣifi, faʾaghnāhu ʿani al-khayli, wafaʿala bimūsā ʿalayhi as-salāmu ḥīna ʾalqā al-ʾalwaḥa waʾakhadha biraʾasi ʾakhīhi, walam yaʿtib ʿalayhi kamā ʿataba ʿalā ʾādama wanūḥin wadāwuda wayūnus.

The second level is to relieve the servant from the temporal consequences of (their) shortcomings, spare them from reproach, and give them control over the outcomes of their errors, as Allah did with Sulaymān (peace be upon him), when he killed the horses; He carried him on the wind—the gentle and the stormy—so he was given a substitute for the horses. He did the same with Moosā (peace be upon him) when he threw down the tablets and grabbed his brother’s head; He did not blame him, as He did not blame Ādam, Dāwood, and Yoonus.

والدَّرَجَةُ الثَّالِثَةُ اجْتِبَاءُ الْحَقِّ عَبْدَهُ وَاسْتِخْلَاصُهُ إِيَّاهُ بِخَالِصَتِهِ، كَمَا ابْتَدَأَ مُوسَى وَهُوَ خَرَجَ يَقْتَبِسُ نَارًا، فَاصْطَنَعَهُ لِنَفْسِهِ وَأَبْقَى مِنْهُ رَسْمًا مُعَارًا.

wa-ad-darajatu ath-thālithatu ajtibāʾu al-ḥaqqi ʿabdahu wastikhlāṣuhu ʾiyyāhu bikhāliṣatihi, kamā abtadaʾa mūsā wahuwa kharaja yaqtabisu nāran, fāṣṭanaʿahu linafsihi waʾabqā minhu rasman muʿāran.

The third level is for the Real to choose His servant for ultimate devotion, just as He reached out to Moosā when he went out for a torch; thus, He prepared him for Himself and left of him a loaned image.

الْأَوْدِيَةُ

al-Awdiya

Section 6 · Valleys

وَأَمَّا قِسْمُ الْأَوْدِيَةِ فَهُوَ عَشَرَةُ أَبْوَابٍ، وَهِيَ: الْإِحْسَانُ، وَالْعِلْمُ، وَالْحِكْمَةُ، وَالْبَصِيرَةُ، وَالْفِرَاسَةُ، وَالتَّعْظِيمُ، وَالْإِلْهَامُ، وَالسَّكِينَةُ، وَالطُّمَأْنِينَةُ، وَالْهِمَّةُ.

waʾammā qismu al-ʾawdiyati fahuwa ʿasharatu ʾabwabin, wahiya: al-ʾiḥsānu, wa-al-ʿilmu, wa-al-ḥikmatu, wa-al-baṣīratu, wa-al-firāsatu, wa-at-taʿẓīmu, wa-al-ʾilhāmu, wa-as-sakīnatu, wa-aṭ-ṭumaʾanīnatu, wa-al-himmatu.

The section of Valleys has ten chapters: Iḥsān, Knowledge, Wisdom, Insight, Discernment, Magnification, Inspiration, Tranquility, Serenity, and Aspiration.

الْإِحْسَانِ

al-ʾiḥsāni

51. Iḥsān

قَالَ اللَّهُ عَزَّ وَجَلَّ: "هَلْ جَزَاءُ الْإِحْسَانِ إِلَّا الْإِحْسَانُ"

qāla Allāhu ʿazza wajalla: "hal jazāʾu al-ʾiḥsāni ʾillā al-ʾiḥsānu"

Allah, the Almighty, said: Is the reward for iḥsān [anything] but iḥsān? [ar-Raḥmān 55:60]

قَدْ ذَكَرْنَا فِي صَدْرِ الكِتَابِ أنَّ الْإِحْسَانَ اسْمٌ جَامِعٌ نَبَوِيٌّ يَجْمَعُ أَبْوَابَ الْحَقَائِقِ، وَهُوَ أَنْ تَعْبُدَ اللَّهَ كَأَنَّكَ تَرَاهُ. وَهُوَ عَلَى ثَلَاثِ دَرَجَاتٍ.

qad dhakarnā fī ṣadri al-kitābi ʾanna al-ʾiḥsāna asmun jāmiʿun nabawiyyun yajmaʿu ʾabwaba al-ḥaqāʾiqi, wahuwa ʾan taʿbuda Allāha kaʾannaka tarāhu. wahuwa ʿalā thalāthi darajātin.

At the beginning of the book, we mentioned that iḥsān is a comprehensive prophetic expression encompassing all doors of truth. It entails worshipping Allah as if you were seeing Him. It exists at three levels:

الدَّرَجَةُ الْأُولَى: الْإِحْسَانُ فِي الْقَصْدِ بِتَهْذِيبِهِ عِلْمًا وَإِبْرَامِهِ عَزْمًا وَتَصْفِيَتِهِ حَالًا

ad-darajatu al-ʾūlā: al-ʾiḥsānu fī al-qaṣdi bitahdhībihi ʿilman waʾibrāmihi ʿazman wataṣfiyatihi ḥālan

The first level: Iḥsān in intent by: refining it with knowledge, fastening it with resolve, and purifying its accompanying states.

والدَّرَجَةُ الثَّانِيَةُ: الْإِحْسَانُ فِي الْأَحْوَالِ، وَهُوَ: أَنْ تُرَاعِيَهَا غَيْرَةً وَتَسْتُرَهَا تَظَرُّفًا وَتُصَحِّحَهَا تَحَقِيقًا

wa-ad-darajatu ath-thāniyatu: al-ʾiḥsānu fī al-ʾaḥwali, wahuwa: ʾan turāʿiyahā ghayratan watasturahā taẓarrufan watuṣaḥḥiḥahā taḥaqīqan

The second level: iḥsān in the (spiritual) states, and it is to: protect them, conceal them with care, rectify them for full actualization.

والدَّرَجَةُ الثَّالِثَةُ: الْإِحْسَانُ فِي الْوَقْتِ، وَهُوَ: أَنْ لَا تُزَايِلَ الْمُشَاهَدَةَ أَبَدًا وَلَا تَخْلِطَ بِهِمَّتِكَ أَحَدًا وَتَجْعَلَ هِجْرَتَكَ إِلَى الْحَقِّ سَرْمَدًا

wa-ad-darajatu ath-thālithatu: al-ʾiḥsānu fī al-waqti, wahuwa: ʾan lā tuzāyila al-mushāhadata ʾabadan walā takhliṭa bihimmatika ʾaḥadan watajʿala hijrataka ʾilā al-ḥaqqi sarmadan

The third level: iḥsān in managing time, and this is by: never ceasing to behold the Divine, not allowing anyone else to be the object of your aspiration, making your migration to the Real everlasting.

العِلْمِ

al-ʿilmi

52. Knowledge

قَالَ اللَّهُ عَزَّ وَجَلَّ: "وَعَلَّمْنَاهُ مِن لَّدُنَّا عِلْمًا"

qāla Allāhu ʿazza wajalla: "waʿallamnāhu min lladunnā ʿilman"

Allah, the Almighty, said: “…and [We] had taught him from Us a [certain] knowledge.” [al-Kahf 18:65]

الْعِلْمُ مَا قَامَ بِدَلِيلٍ وَرَفَعَ الْجَهْلَ. وَهُوَ عَلَى ثَلَاثٍ دَرَجَاتُ.

al-ʿilmu mā qāma bidalīlin warafaʿa al-jahla. wahuwa ʿalā thalāthin darajātu.

Knowledge is that which is confirmed by evidence and dispels ignorance. It exists in three levels:

الدَّرَجَةُ الْأُولَى عِلْمٌ جَلِيٌّيَقَعُ بعِيَانُ وَاسْتِفَاضَةٌ صَحِيحَةٌ أَوْ صِحَّةُ تَجْرِبَةٍ قَدِيمَةٍ

ad-darajatu al-ʾūlā ʿilmun jaliyyunyaqaʿu bʿiyānu wastifāḍatun ṣaḥīḥatun ʾaw ṣiḥḥatu tajribatin qadīmatin

The first level is the apparent (exterior) knowledge, established through: sight, or true agreement, or verified experience.

والدَّرَجَةُ الثَّانِيَةُ عِلْمٌ خَفِيٌّ يَنْبُتُ فِي الْأَسْرَارِ الطَّاهِرَةِ، مِنَ الْأَبْدَانِ الزَّاكِيَةِ، بِمَاءِ الرِّيَاضَةِ الْخَالِصَةِ وَيَظْهَرُ فِي الْأَنْفَاسِ الصَّادِقَةِ، لِأَهْلِ الْهِمَّةِ الْعَالِيَةِ، فِي الْأَحَايِينِ الْخَالِيَةِ، وَالْأَسْمَاعِ الصَّاخِيَةِ وَهُوَ عِلْمٌ يُظْهِرُ الْغَائِبَ وَيُغَيِّبُ الشَّاهِدَ وَيُشيرُ إِلَى الْجَمْعِ

wa-ad-darajatu ath-thāniyatu ʿilmun khafiyyun yanbutu fī al-ʾasrāri aṭ-ṭāhirati, min al-ʾabdāni az-zākiyati, bimāʾi ar-riyāḍati al-khāliṣati wayaẓharu fī al-ʾanfāsi aṣ-ṣādiqati, liʾahli al-himmati al-ʿāliyati, fī al-ʾaḥāyīni al-khāliyati, wa-al-ʾasmāʿi aṣ-ṣākhiyati wahuwa ʿilmun yuẓhiru al-ghāʾiba wayughayyibu ash-shāhida wayushyru ʾilā al-jamʿi

The second level is hidden knowledge, which emanates from the purified secrets of the purified bodies through the water of spiritual training. It manifests in the sincere souls during the quiet hours of attentive listening, where it reveals the unseen and makes the manifest disappear, leading to union.

والدَّرَجَةُ الثَّالِثَةُ عِلْمٌ لَدُنِّيٌ إِسْنَادُهُ وُجُودُهُ وَإِدْرَاكُهُ عِيَانُهُ وَنَعْتُهُ حُكْمُهُ لَيْسَ بَيْنَهُ وَبَيْنَ الْغَيْبِ حِجَابٌ.

wa-ad-darajatu ath-thālithatu ʿilmun ladunniyun ʾisnāduhu wujūduhu waʾidrākuhu ʿiyānuhu wanaʿtuhu ḥukmuhu laysa baynahu wabayna al-ghaybi ḥijābun.

The third level is the ‘ladunni’ knowledge: its existence is its reference, its realization through observation, and its identifiers are innate. No veil stands between it and the unseen.

الحِكْمَةِ

al-ḥikmati

53. Wisdom

قَالَ اللَّهُ عَزَّ وَجَلَّ: "يُؤْتِي الْحِكْمَةَ مَنْ يَشَاءُ وَمَنْ يُؤْتَ الْحِكْمَةَ فَقَدْ أُوتِيَ خَيْرًا كَثِيرًا"

qāla Allāhu ʿazza wajalla: "yuʾtī al-ḥikmata man yashāʾu waman yuʾta al-ḥikmata faqad ʾūtiya khayran kathīran"

Allah, the Almighty, said: "He grants wisdom to whom He pleases, and whoever is granted wisdom has indeed been given much good…" [al-Baqarah 2:269]

الْحِكْمَةُ وَضْعُ الشَّيْءِ فِي مَوْضِعِهِ، وَهِيَ عَلَى ثَلَاثِ دَرَجَاتٍ.

al-ḥikmatu waḍʿu ash-shayʾi fī mawḍiʿihi, wahiya ʿalā thalāthi darajātin.

Wisdom is to place everything where it belongs. It exists at three levels:

الدَّرَجَةُ الْأُولَى: أَنْ تُعْطِيَ كُلَّ شَيْءٍ حَقَّهُ وَلَا تَعُدِّيَهُ حَدَّهُ وَلَا تُعَجِّلَهُ عَنْ وَقْتِهِ وَلَا تُؤَخِّرَهُ عَنْهُ

ad-darajatu al-ʾūlā: ʾan tuʿṭiya kulla shayʾin ḥaqqahu walā taʿuddiyahu ḥaddahu walā tuʿajjilahu ʿan waqtihi walā tuʾakhkhirahu ʿanhu

The first level: to give everything its due right, without exceeding its limit, or advancing it before its time or delaying it after its time.

والدَّرَجَةُ الثَّانِيَةُ: أَنْ تَشْهَدَ نَظَرَ اللَّهِ فِي وَعْدِهِ وَتَعْرِفَ عَدْلَهُ فِي حُكْمِهِ وَتَلْحَظَ بِرَّهُ فِي مَنْعِهِ

wa-ad-darajatu ath-thāniyatu: ʾan tashhada naẓara Allāhi fī waʿdihi wataʿrifa ʿadlahu fī ḥukmihi watalḥaẓa birrahu fī manʿihi

The second level: to behold the judiciousness of Allah’s cause in His promises and threats, to recognize His justice in His judgments, and to observe His graciousness in His withholdings.

والدَّرَجَةُ الثَّالِثَةُ: أَنْ تَبْلُغَ فِي اسْتِدْلَالِكَ الْبَصِيرَةَ وَفِي إِرْشَادِكَ الْحَقِيقَةَ وَفِي إِشَارَتِكَ الْغَايَةَ

wa-ad-darajatu ath-thālithatu: ʾan tablugha fī astidlālika al-baṣīrata wafī ʾirshādika al-ḥaqīqata wafī ʾishāratika al-ghāyata

The third stage: your journey now guides itself through insight; your guidance points to the truth, and your pointing leads to the ultimate goal.

الْبَصِيرَة

al-baṣīrah

54. Insight

قَالَ اللَّهُ عَزَّ وَجَلَّ: "قُلْ هَٰذِهِ سَبِيلِي أَدْعُو إِلَى اللَّهِعَلَىٰ بَصِيرَةٍ أَنَا وَمَنِ اتَّبَعَنِي"

qāla Allāhu ʿazza wajalla: "qul hādhihi sabīlī ʾadʿū ʾilā Allāh baṣīratin ʾanā wamani attabaʿanī"

Allah, the Almighty, said: {Say: This is my path; I invite to Allah with clear insight, I and those who follow me…}[Yoosuf 12:108]

الْبَصِيرَةُ مَا يُخَلِّصُكَ مِنَ الْحَيْرَةِ، وَهِيَ عَلَى ثَلَاثِ دَرَجَاتٍ.

al-baṣīratu mā yukhalliṣuka min al-ḥayrati, wahiya ʿalā thalāthi darajātin.

Insight is that which dispels confusion. It exists at three levels:

الدَّرَجَةُ الْأُولَى أَنْ تَعْلَمَ أَنَّ الْخَبَرَ الْقَائِمَ بِتَمْهِيدِ الشَّرِيعَةِ يَصْدُرُ عَنْ عَيْنٍ لَا يُخَافُ عَوَاقِبُهَا، فَتَرَى مِنْ حَقِّهِ أَنْ تَلَذَّهُ يَقِينًا وَتَغْضَبَ لَهُ غَيْرَةً.

ad-darajatu al-ʾūlā ʾan taʿlama ʾanna al-khabara al-qāʾima bitamhīdi ash-sharīʿati yaṣduru ʿan ʿaynin lā yukhāfu ʿawaqibuhā, fatarā min ḥaqqihi ʾan taladhdhahu yaqīnan wataghḍaba lahu ghayratan.

The first level is to recognize that the reported instructions of Sacred Law stem from certain sources and carry guaranteed consequences. So, by finding genuine pleasure in them and being fiercely protective, you fulfill their rights.

والدَّرَجَةُ الثَّانِيَةُ أَنْ تَشْهَدَ: فِي هِدَايَةِ الْحَقِّ وَإِضْلَالِهِ إِصَابَةَ الْعَدْلِ وَفِي تَلْوِينِ أَقْسَامِهِ رِعَايَةَ الْبِرِّ وَتُعَايِنَ فِي جَذْبِهِ حَبْلَ الْوَصْلِ

wa-ad-darajatu ath-thāniyatu ʾan tashhada: fī hidāyati al-ḥaqqi waʾiḍlālihi ʾiṣābata al-ʿadli wafī talwīni ʾaqsāmihi riʿāyata al-birri watuʿāyina fī jadhbihi ḥabla al-waṣli

The second level is to observe: the justice in the Real’s guiding, and His graciousness in His distribution, and His friendliness in His pulling.

والدَّرَجَةُ الثَّالِثَةُ بَصِيرَةٌ: تُفَجِّرُ الْمَعْرِفَةَ وَتُثَبِّتُ الْإِشَارَةَ وَتُنْبِتُ الْفِرَاسَةَ

wa-ad-darajatu ath-thālithatu baṣīratun: tufajjiru al-maʿrifata watuthabbitu al-ʾishārata watunbitu al-firāsata

The third level is insight that: causes ma‘rifah (inner knowledge) to gush forth, ratifies the gestures, and yields astuteness.

الْفِرَاسَةِ

al-firāsati

55. Discernment

قَالَ اللَّهُ عَزَّ وَجَلَّ: "إِنَّ فِي ذَٰلِكَ لَآيَاتٍ لِّلْمُتَوَسِّمِينَ"

qāla Allāhu ʿazza wajalla: "ʾinna fī dhālika laʾāyātin li-l-mutawassimīna"

Allah, the Almighty, said: {Indeed in that are signs for those who discern.} [al-Ḥijr 15:75]

التّوَسُّمُ التَّفَرُّسُ وَهُوَ اسْتِئْنَاسُ حُكْمِ غَيْبٍ مِنْ غَيْرِ اسْتِدْلَالٍ بِشَاهِدٍولا اختِبَارٍ بِتَجْرِبَةٍ. وَهِيَ عَلَى ثَلَاثِ دَرَجَاتٍ.

at-twassumu at-tafarrusu wahuwa astiʾnāsu ḥukmi ghaybin min ghayri astidlālin bishāhidinwlā akhtibārin bitajribatin. wahiya ʿalā thalāthi darajātin.

Tawassum (discernment) is synonymous with firāsah (spiritual astuteness). It involves recognizing matters of the unseen without clear indications or empirical evidence. There are three levels of discernment:

الْأُولَى: فِرَاسَةٌ طَارِئَةٌ نَادِرَةٌ، تَسْقُطُ عَلَى لِسَانٍ وَحْشِيٍّ فِي الْعُمْرِ مَرَّةً، لِحَاجَةِ سَمْعِ مُرِيدٍ صَادِقٍ إِلَيْهَا. لَا يُتَوَقَّفُ عَلَى مُخْرِجِهَا، وَلَا يُؤْبَهُ لِصَاحِبِهَا. وَهَذَا شَيْءٌ لَا يَخْلُصُ مِنَ الْكَهَانَةِ وَمَا ضَاهَأَهَا، لِأَنَّهَا لَمْ تُشِرْ عَنْ عَيْنٍ، وَلَمْ تَصْدُرْ عَنْ عِلْمٍ. وَلَمْ تُسَقْ بِوُجُود.

al-ʾūlā: firāsatun ṭāriʾatun nādiratun, tasquṭu ʿalā lisānin waḥshiyyin fī al-ʿumri marratan, liḥājati samʿi murīdin ṣādiqin ʾilayhā. lā yutawaqqafu ʿalā mukhrijihā, walā yuʾbahu liṣāḥibihā. wahadhā shayʾun lā yakhluṣu min al-kahānati wamā ḍāhaʾahā, liʾannahā lam tushir ʿan ʿaynin, walam taṣdur ʿan ʿilmin. walam tusaq biwujūd.

The first: a fleeting and rare insight that descends on an untrained tongue once in a lifetime for the sake of a sincere seeker to hear it. The reason for its utterance cannot be traced, and the one who speaks is of little importance. This is something indistinguishable from fortune-telling and similar practices because it does not offer certainty, is not derived from knowledge, and lacks an existing foundation.

والدَّرَجَةُ الثَّانِيَةُ: فِرَاسَةٌ تُجْنَى مِنْ غَرْسِ الْإِيمَانِ وَتَطْلُعُ مِنْ صِحَّةِ الْحَالِ وَتَلْمَعُ مِنْ نُورِ الْكَشْفِ

wa-ad-darajatu ath-thāniyatu: firāsatun tujnā min gharsi al-ʾīmāni wataṭluʿu min ṣiḥḥati al-ḥāli watalmaʿu min nūri al-kashfi

The second level: firāsah, which is the fruit of eemān, sprouting from the true ḥāl (state), and shining with the light of disclosure.

والدَّرَجَةُ الثَّالِثَةُ: فِرَاسَةٌ سَرِيَّةٌ لَمْ تَجْتَلِبْهَا رَوِيَّةٌ عَلَى لِسَانٍ مُصْطَنَعٍتَصْرِيحًا أَوْ رَمْزًا

wa-ad-darajatu ath-thālithatu: firāsatun sariyyatun lam tajtalibhā rawiyyatun ʿalā lisānin muṣṭanaʿintaṣrīḥan ʾaw ramzan

The third level: a most noble insight, not produced by deliberation, but emerges from the chosen tongues—either explicitly or through symbolism.

التعظيم

at-tʿẓym

56. Magnification

قَالَ اللَّهُ عَزَّ وَجَلَّ: "مَّا لَكُمْ لَا تَرْجُونَ لِلَّهِ وَقَارًا"

qāla Allāhu ʿazza wajalla: "mā lakum lā tarjūna lillāhi waqāran"

Allah, the Almighty, said: "What is [the matter] with you that you do not attribute to Allah [due] grandeur?" [Nooḥ 71:13]

التَّعْظِيمُ: مَعْرِفَةُ الْعَظَمَةِ، مَعَ التَّذَلُّلِ لَهَا. وَهُوَ عَلَى ثَلَاثِ دَرَجَاتٍ.

at-taʿẓīmu: maʿrifatu al-ʿaẓamati, maʿa at-tadhalluli lahā. wahuwa ʿalā thalāthi darajātin.

Exaltation is recognizing His grandeur while showing humility before it. It comes in three levels:

الدَّرَجَةُ الأولَى: تَعْظِيمُ الْأَمْرِ وَالنَّهْيِ، وَهُوَ: أَنْ لَا يُعَارَضَا بِتَرَخُّصٍ جَافٍّ وَلَا يُعَرَّضَا لِتَشَدُّدٍ غَالٍ وَلَا يُحْمَلَا عَلَى عِلَّةٍ تُوهِنُ الِانْقِيَادَ

ad-darajatu al-ʾawlā: taʿẓīmu al-ʾamri wa-an-nahyi, wahuwa: ʾan lā yuʿāraḍā bitarakhkhuṣin jāffin walā yuʿarraḍā litashaddudin ghālin walā yuḥmalā ʿalā ʿillatin tūhinu al-anqiyāda

The first level is the exaltation of commands and prohibitions, and this requires that: they are not compromised by unjustified concessions, they are not treated with excessive stringency, and they are not hinged on causes that may weaken compliance.

والدَّرَجَةُ الثَّانِيَةُ: تَعْظِيمُ الْحُكْمِ: أَنْ يُبْغَى لَهُ عِوَجٌ أَوْ يُدَافَعَ بِعِلْمٍ أَوْ يَرْضَى بِعِوَضٍ

wa-ad-darajatu ath-thāniyatu: taʿẓīmu al-ḥukmi: ʾan yubghā lahu ʿiwajun ʾaw yudāfaʿa biʿilmin ʾaw yarḍā biʿiwaḍin

The second level is the exaltation of decrees so that: they are not perceived as unjust, nor resisted with knowledge, and no compensation would be sought.

والدَّرَجَةُ الثَّالِثَةُ: تَعْظِيمُ الْحَقِ سُبْحَانَهُ. وَهُوَ: أَنْ لَا تَجْعَلَ دُونَهُ سَبَبًا وَلَا تَرَى عَلَيْهِ حَقًّا أَوْ تُنَازِعَ لَهُ اخْتِيَارًا

wa-ad-darajatu ath-thālithatu: taʿẓīmu al-ḥaqi subḥānahu. wahuwa: ʾan lā tajʿala dūnahu sababan walā tarā ʿalayhi ḥaqqan ʾaw tunāziʿa lahu akhtiyāran

The third level is the exaltation of the Real, Glorified be He, and this means: you do not recognize any cause other than Him; you do not see any right that binds upon Him; you do not resist any choice made by Him.

الإلهام

al-ʾilhām

57. Inspiration

قَالَ اللَّهُ عَزَّ وَجَلَّ: "قَالَ الَّذِي عِندَهُ عِلْمٌ مِّنَ الْكِتَابِ أَنَا آتِيكَ بِهِ قَبْلَ أَن يَرْتَدَّ إِلَيْكَ طَرْفُكَ"

qāla Allāhu ʿazza wajalla: "qāla alladhī ʿindahu ʿilmun min al-kitābi ʾanā ʾātīka bihi qabla ʾan yartadda ʾilayka ṭarfuka"

Allah, the Almighty, said: "A person versed in the Scripture once declared, 'I will bring it to you before your vision returns to you…' " [an-Naml 27:40]

الْإِلْهَامَ مَقَامُ الْمُحَدَّثِينَ، وَهُوَ فَوْقَ الْفِرَاسَةِ، لِأَنَّ الْفِرَاسَةَ رُبَّمَا وَقَعَتْ نَادِرَةً، أَوْ اسْتُصْعِبَتْ عَلَى صَاحِبِهَا وَقْتًا، واسْتَعْصَتْ عَلَيْهِ، وَالْإِلْهَامُ لَا يَكُونُ إِلَّا فِي مَقَامٍ عَتِيدٍ. وَهُوَ عَلَى ثَلَاثِ دَرَجَاتٍ.

al-ʾilhāma maqāmu al-muḥaddathīna, wahuwa fawqa al-firāsati, liʾanna al-firāsata rubbamā waqaʿat nādiratan, ʾaw astuṣʿibat ʿalā ṣāḥibihā waqtan, wstaʿṣat ʿalayhi, wa-al-ʾilhāmu lā yakūnu ʾillā fī maqāmin ʿatīdin. wahuwa ʿalā thalāthi darajātin.

Ilhām is the station of the muḥaddatheen, higher than that of firāsah (astuteness). Firāsah can be fleeting and sometimes unattainable, whereas ilhām can only be experienced in a state of steadfastness. Ilhām exists at three levels.

الدَّرَجَةُ الْأُولَى: نَبَأٌ يَقَعُ وَحْيًا قَاطِعًا مَقْرُونًا بِسَمَاعٍ أَوْ مُطْلَقًا.

ad-darajatu al-ʾūlā: nabaʾun yaqaʿu waḥyan qāṭiʿan maqrūnan bisamāʿin ʾaw muṭlaqan.

The first level: a fact transmitted through certain inspiration (waḥy), whether accompanied by hearing or not.

والدَّرَجَةُ الثَّانِيَةُ: إِلْهَامٌ يَقَعُ عِيَانًا، وَعَلَامَةُ صِحَّتِهِ أَنَّهُ: لَا يَخْرِقُ سِتْرًا وَلَا يُجَاوِزُ حَدًّا وَلَا يُخْطِئُ أَبَدًا

wa-ad-darajatu ath-thāniyatu: ʾilhāmun yaqaʿu ʿiyānan, waʿalāmatu ṣiḥḥatihi ʾannahu: lā yakhriqu sitran walā yujāwizu ḥaddan walā yukhṭiʾu ʾabadan

The second level is an inspiration that takes form in reality. Its authenticity is indicated by: it does not tear the veils, it does not exceed the limit, and it never errs.

والدَّرَجَةُ الثَّالِثَةُ: إِلْهَامٌ يَجْلُو عَيْنَ التَّحْقِيقِ صَرْفًا وَيَنْطِقُ عَنْ عَيْنِ الْأَزَلِ مَحْضًا وَللإِلْهَامِ غَايَةٌ تَمْتَنِعُ الْإِشَارَةُ إِلَيْهَا

wa-ad-darajatu ath-thālithatu: ʾilhāmun yajlū ʿayna at-taḥqīqi ṣarfan wayanṭiqu ʿan ʿayni al-ʾazali maḥḍan wa-li-l-ʾilhāmi ghāyatun tamtaniʿu al-ʾishāratu ʾilayhā

The third level is an inspiration that decisively guides to the ultimate certainty, speaks clearly of pre-eternity— and the pinnacle to which ilhām ascends is indescribable.

السَّكِينَةُ

as-sakīnatu

58. Tranquility

قَالَ اللَّهُ عَزَّ وَجَلَّ:"هُوَ الَّذِي أَنْزَلَ السَّكِينَةَ فِي قُلُوبِ الْمُؤْمِنِينَ"

qāla Allāhu ʿazza wajalla:"huwa alladhī ʾanzala as-sakīnata fī qulūbi al-muʾminīna"

Allah, the Almighty, said: {It is He who sent down tranquility into the hearts of the believers…} [al-Fatḥ 48:4]

اسْمٌ السَّكِينَةُ لِثَلَاثَةِ أَشْيَاءَ. أَوَّلُهَا: سَكِينَةُ بَنِي إِسْرَائِيلَ الَّتِي أُعْطُوهَا فِي التَّابُوتِ. قَالَ أَهْلُ التَّفْسِيرِ: هِيَ رِيحٌ هَفَّافَةٌ. وَذَكَرُوا صِفَتَهَا.وَفِيهَا ثَلَاثَةُ أَشْيَاءَ هِيَ: لِأَنْبِيَائهم مُعْجِزَةٌ وَلِمُلُوكِهِمْ كَرَامَةٌ وَهِيَ آيَةُ النُّصْرَة تَخْلَعُ قُلُوبَ الْأَعْدَاءِ بِصَوْتِهَا رُعْبًا إِذَا الْتَقَى الصَّفَّانِ لِلْقِتَالِ والسَّكِينَةُ الثَّانِيَةُ: هِيَ الَّتِي: تَنْطِقُ عَلَى لِسَانِ الْمُحَدَّثِينَ. لَيْسَتْ هِيَ شَيْئًا يُمْلَكُ. إِنَّمَا هِيَ شَيْءٌ مِنْ لَطَائِفِ صُنْعِ الْحَقِّ. تُلْقِي عَلَى لِسَانِ الْمُحَدَّثِ الْحِكْمَةَ كَمَا يُلْقِي الْمَلَكُ الْوَحْيَ عَلَى قُلُوبِ الْأَنْبِيَاءِ. وَتَنْطِقُ الْمُحَدَّثِينَ بِنُكَتِ الْحَقَائِقِ مَعَ تَرْوِيحِ الْأَسْرَارِ، وَكَشْفِ الشُّبَهِ. والسَّكِينَةُ الثَّالِثَةُ: هِيَ الَّتِي نَزَلَتْ عَلَى قَلْبِ النَّبِيِّ ، وَقُلُوبِ الْمُؤْمِنِينَ. وَهِيَ شَيْءٌ يَجْمَعُ قُوَّةً وَرُوحًا: يَسْكُنُ إِلَيْهِ الْخَائِفُ وَيَتَسَلَّى بِهِ الْحَزِينُ وَالضَّجِرُ وَيَسْتكينُ إِلَيْهِ الْعَصِيُّ وَالْجَرِئُ وَالْأَبِيُّ

asmun as-sakīnatu lithalāthati ʾashyāʾa. ʾawwaluhā: sakīnatu banī ʾisrāʾīla allatī ʾuʿṭūhā fī at-tābūti. qāla ʾahlu at-tafsīri: hiya rīḥun haffāfatun. wadhakarū ṣifatahā.wafīhā thalāthatu ʾashyāʾa hiya: liʾanbiyāʾhm muʿjizatun walimulūkihim karāmatun wahiya ʾāyatu an-nuṣrah takhlaʿu qulūba al-ʾaʿdāʾi biṣawtihā ruʿban ʾidhā at-taqā aṣ-ṣaffāni li-l-qitāli wa-as-sakīnatu ath-thāniyatu: hiya allatī: tanṭiqu ʿalā lisāni al-muḥaddathīna. laysat hiya shayʾan yumlaku. ʾinnamā hiya shayʾun min laṭāʾifi ṣunʿi al-ḥaqqi. tulqī ʿalā lisāni al-muḥaddathi al-ḥikmata kamā yulqī al-malaku al-waḥya ʿalā qulūbi al-ʾanbiyāʾi. watanṭiqu al-muḥaddathīna binukati al-ḥaqāʾiqi maʿa tarwīḥi al-ʾasrāri, wakashfi ash-shubahi. wa-as-sakīnatu ath-thālithatu: hiya allatī nazalat ʿalā qalbi an-nabiyyi , waqulūbi al-muʾminīna. wahiya shayʾun yajmaʿu quwwatan warūḥan: yaskunu ʾilayhi al-khāʾifu wayatasallā bihi al-ḥazīnu wa-aḍ-ḍajiru wayastkynu ʾilayhi al-ʿaṣiyyu wa-al-jariʾu wa-al-ʾabiyyu

Sakeenah (tranquility) signifies three things: The first is the sakeenah bestowed upon Banu Isrā’eel in their chests, as described in the Ark of the Covenant. Scholars of the Qur’an explain it as a smooth, beneficial wind, and they have detailed its attributes. It was a miracle for their prophets, a sign of greatness for their kings, and a victory signal that made enemies tremble with fear when two rows clashed in battle. The second sakeenah appears on the tongues of those inspired; it is not something one can attain, but rather a gesture from the Real. It imparts wisdom to the inspired, akin to how the angels conveyed revelation to the prophets’ hearts. It makes the inspired utter the most profound truths, infusing inner souls with life and dispelling all doubts. The third sakeenah descended upon the heart of the Prophet ﷺ and believers; it combines power and comfort. Those who fear find solace in it, the grieving find peace, and the defiant, rebellious sinner humbles themselves to it.

وَأَمَّا سَكِينَةُ الْوَقَارِ، الَّتِي نَزَّلَهَا نَعْتًا لِأَرْبَابِهَا: فَإِنَّهَا ضِيَاءُ تِلْكَ السَّكِينَةِ الثَّالِثَةِ الَّتِي ذَكَرْنَاهَا. وَهِيَ عَلَى ثَلَاثِ دَرَجَاتٍ.

waʾammā sakīnatu al-waqāri, allatī nazzalahā naʿtan liʾarbābihā: faʾinnahā ḍiyāʾu tilka as-sakīnati ath-thālithati allatī dhakarnāhā. wahiya ʿalā thalāthi darajātin.

As for the dignity’s serenity that He bestowed upon their people and made it one of their traits, it is the resultant light of the third serenity we just mentioned, and it exists at three levels.

الدَّرَجَةُ الْأُولَى سَكِينَةُ الْخُشُوعِ عِنْدَ الْقِيَامِ بالْخِدْمَةِ: رِعَايَةً وَتَعْظِيمًا وَحُضُورًا

ad-darajatu al-ʾūlā sakīnatu al-khushūʿi ʿinda al-qiyāmi bi-l-khidmati: riʿāyatan wataʿẓīman waḥuḍūran

The first level is the stillness of service devotion, done with: care, exaltation, and attentiveness.

والدَّرَجَةُ الثَّانِيَةُ السَّكِينَةُ عِنْدَ الْمُعَامَلَةِ: بِمُحَاسَبَةِ النَّفسِ وَمُلَاطَفَةِ الْخَلْقِ وَمُرَاقَبَةِ الْحَقِّ

wa-ad-darajatu ath-thāniyatu as-sakīnatu ʿinda al-muʿāmalati: bimuḥāsabati an-nafsi wamulāṭafati al-khalqi wamurāqabati al-ḥaqqi

The second level is the calmness of dealings, attained through: self-reflection's gentleness with creation, and vigilance before the Real.

والدَّرَجَةُ الثَّالِثَةُالسَّكِينَةُ الَّتِي: تُثْبِتُ الرِّضَا بِالْقَسْمِ وَتَمْنَعُ مِنَ الشَّطْحِ الْفَاحِشِ وَتَقِفُ صَاحِبَهَا عَلَى حَدِّ الرُّتْبَةِ وَالسَّكِينَةُ لَا تَنْزِلُ إِلَّا فِي قَلْبِ نَبِيٍّ أَوْ وَلِيٍّ.

wa-ad-darajatu ath-thālithatuālssakīnatu allatī: tuthbitu ar-riḍā bi-l-qasmi watamnaʿu min ash-shaṭḥi al-fāḥishi wataqifu ṣāḥibahā ʿalā ḥaddi ar-rutbati wa-as-sakīnatu lā tanzilu ʾillā fī qalbi nabiyyin ʾaw waliyyin.

The third level is the sakeenah that: brings about acceptance of the Divine allotment of shares, prevents excessive shaṭ-ḥ, and stops its possessor at their ranking. Sakeenah descends only into the heart of a prophet or a waliy.

الطُّمَأْنِينَة

aṭ-ṭumaʾanīnah

59. Serenity

قَالَ اللَّهُ عَزَّ وَجَلَّ: "يَا أَيَّتُهَا النَّفْسُ الْمُطْمَئِنَّةُ"

qāla Allāhu ʿazza wajalla: "yā ʾayyatuhā an-nafsu al-muṭmaʾinnatu"

Allah, the Almighty, said: {O reassured soul} [al-Fajr 89:27]

الطُّمَأْنِينَةُ: سُكُونٌ يُقَوِّيهِ أَمْنٌ صَحِيحٌ، شَبِيهٌ بِالْعِيَانِ. وَبَيْنَهَا وَبَيْنَ السَّكِينَةِ فَرْقَانِ: أَحَدُهُمَا: أَنَّ السَّكِينَةَ صَوْلَةٌ تُورِثُ خُمُودَ الْهَيْبَةِ أَحْيَانًا. وَالطُّمَأْنِينَةُ سُكُونُ أَمْنٍ فِي اسْتِرَاحَةِ أُنْسٍ. وَالثَّانِي: أَنَّ السَّكِينَةَ تَكُونُ نَعْتًا. وَتَكُونُ حِينًا بَعْدَ حِينٍ، وَالطُّمَأْنِينَةُ لَا تُفَارِقُ صَاحِبَهَا. وهيَ عَلَى ثَلَاثِ دَرَجَاتٍ.

aṭ-ṭumaʾanīnatu: sukūnun yuqawwīhi ʾamnun ṣaḥīḥun, shabīhun bi-l-ʿiyāni. wabaynahā wabayna as-sakīnati farqāni: ʾaḥaduhumā: ʾanna as-sakīnata ṣawlatun tūrithu khumūda al-haybati ʾaḥyānan. wa-aṭ-ṭumaʾanīnatu sukūnu ʾamnin fī astirāḥati ʾunsin. wa-ath-thānī: ʾanna as-sakīnata takūnu naʿtan. watakūnu ḥīnan baʿda ḥīnin, wa-aṭ-ṭumaʾanīnatu lā tufāriqu ṣāḥibahā. whya ʿalā thalāthi darajātin.

Ṭuma’neenah is a calm fortified by secure strength, as certain as the sight’s testimony. There are two distinctions between it and sakeenah (tranquility): The first: sakeenah can sometimes diminish awe’s intensity, whereas ṭuma’neenah remains the calm of security in the haven of comforting intimacy (uns). The second: sakeenah can be experienced at times, but ṭuma’neenah never leaves its companions. It exists in three grades.

الدَّرَجَةُ الْأُولَى طُمَأْنِينَةُ الْقَلْبِ بِذِكْرِ اللَّهِ. وَهِيَ طُمَأْنِينَةُ: الْخَائِفِ إِلَى الرَّجَاءِ وَالضَّجِرِ إِلَى الْحُكْمِ وَالْمُبْتَلَى إِلَى الْمَثُوبَةِ

ad-darajatu al-ʾūlā ṭumaʾanīnatu al-qalbi bidhikri Allāhi. wahiya ṭumaʾanīnatu: al-khāʾifi ʾilā ar-rajāʾi wa-aḍ-ḍajiri ʾilā al-ḥukmi wa-al-mubtalā ʾilā al-mathūbati

The first level is the serenity of the heart in the remembrance of Allah. It is the serenity found by: those fearful in hope, those aggravated in (the resignation to) destiny, and those afflicted in (the expectation of) reward.

والدَّرَجَةُ الثَّانِيَةُ طُمَأْنِينَةُ الرُّوحِ: فِي الْقَصْدِ إِلَى الْكَشْفِ وَفِي الشَّوْقِ إِلَى الْعِدَةِ وَفِي التَّفْرِقَةِ إِلَى الْجَمْعِ

wa-ad-darajatu ath-thāniyatu ṭumaʾanīnatu ar-rūḥi: fī al-qaṣdi ʾilā al-kashfi wafī ash-shawqi ʾilā al-ʿidati wafī at-tafriqati ʾilā al-jamʿi

The second level is the serenity of the soul: in the disclosure while traveling, in the promise while yearning, and in the union while in tafriqah (dispersion).

والدَّرَجَةُ الثَّالِثَةُ: طُمَأْنِينَةُ شُهُودِ الْحَضْرَةِ إِلَى اللُّطْفِ وَطُمَأْنِينَةُ الْجَمْعِ إِلَى الْبَقَاءِ وَطُمَأْنِينَةُ الْمَقَامِ إِلَى نُورِ الْأَزَلِ

wa-ad-darajatu ath-thālithatu: ṭumaʾanīnatu shuhūdi al-ḥaḍrati ʾilā al-luṭfi waṭumaʾanīnatu al-jamʿi ʾilā al-baqāʾi waṭumaʾanīnatu al-maqāmi ʾilā nūri al-ʾazali

The third level: the serenity in the (Divine) gentleness while beholding the (Divine) presence, the serenity in (the station of) baqā’ (subsistence) while in [the state of] union, the serenity in the light of pre-eternity while in one’s station.

الْهِمَّةِ

al-himmati

60. Aspiration

قَالَ اللَّهُ عَزَّ وَجَلَّ: "مَا زَاغَ الْبَصَرُ وَمَا طَغَى"

qāla Allāhu ʿazza wajalla: "mā zāgha al-baṣaru wamā ṭaghā"

Allah, the Almighty, said: "The Prophet's sight did not waver nor exceed its bounds." [an-Najm 53:17]

الْهِمَّةُ مَا يَمْلِكُ الِانْبِعَاثَ لِلْمَقْصُودِ صِرْفًا، لَا يَتَمَالَكُ صَاحِبُهَا، وَلَا يَلْتَفِتُ عَنْهَا. وَهِيَ عَلَى ثَلَاثِ دَرَجَاتٍ.

al-himmatu mā yamliku al-anbiʿātha li-l-maqṣūdi ṣirfan, lā yatamālaku ṣāḥibuhā, walā yaltafitu ʿanhā. wahiya ʿalā thalāthi darajātin.

Himmah is the force that propels one towards their intended goal without hesitation. Those who possess it will not be able to control it, and they remain steadfast in it. It exists at three levels:

الدَّرَجَةُ الْأُولَى هِمَّةٌ: تَصُونُ الْقَلْبَ مِن خِسَّةِ الرَّغْبَةِ فِي الْفَانِي وَتَحْمِلُهُ عَلَى الرَّغْبَةِ فِي الْبَاقِي وَتُصَفِّيهِ مِنْ كَدَرِ التَّوَانِي

ad-darajatu al-ʾūlā himmatun: taṣūnu al-qalba min khissati ar-raghbati fī al-fānī wataḥmiluhu ʿalā ar-raghbati fī al-bāqī watuṣaffīhi min kadari at-tawanī

The first level is a himmah that: guards the heart from the baseness of seeking transient desires, elevating it to aspire for the enduring, and cleanses it of the stain of procrastination.

والدَّرَجَةُ الثَّانِيَةُ هِمَّةٌ تُورِثُ أَنَفَةً مِنَ الْمُبَالَاةِ بِالْعِلَلِ وَالنُّزُولِ عَلَى الْعَمَلِ وَالثِّقَةِ بِالْأَمَلِ

wa-ad-darajatu ath-thāniyatu himmatun tūrithu ʾanafatan min al-mubālāti bi-l-ʿilali wa-an-nuzūli ʿalā al-ʿamali wa-ath-thiqati bi-l-ʾamali

The second level is a himmah that causes aversion to: preoccupation with defects, indulgence in deeds for their own sake, and reliance on hope.

والدَّرَجَةُ الثَّالِثَةُ هِمَّةٌ: تَتَصَاعَدُ عَنِ الْأَحْوَالِ وَالْمُعَامَلَاتِ وَتُزْرِي بِالْأَعْوَاضِ وَالدَّرَجَاتِ وَتَنْحُو عَنِ النُّعُوتِ نَحْوَ الذَّات

wa-ad-darajatu ath-thālithatu himmatun: tataṣāʿadu ʿani al-ʾaḥwali wa-al-muʿāmalāti watuzrī bi-l-ʾaʿwaḍi wa-ad-darajāti watanḥū ʿani an-nuʿūti naḥwa adh-dhāt

The third level is a himmah that transcends the states and transactions, denounces compensations and rankings, and pursues the Divine essence beyond the attributes.

الْأَحْوَالُ

al-Aḥwāl

Section 7 · States

وَأَمَّا قِسْمُ الْأَحْوَالِ فَهُوَ عَشَرَةُ أَبْوَابٍ، وَهِيَ: الْمَحَبَّةُ، وَالْغَيْرَةُ، وَالشَّوْقُ، وَالْقَلَقُ، وَالْعَطَشُ، وَالْوَجْدُ، وَالدَّهَشُ، وَالْهَيَمَانُ، وَالْبَرْقُ، وَالذَّوْقُ.

waʾammā qismu al-ʾaḥwali fahuwa ʿasharatu ʾabwabin, wahiya: al-maḥabbatu, wa-al-ghayratu, wa-ash-shawqu, wa-al-qalaqu, wa-al-ʿaṭashu, wa-al-wajdu, wa-ad-dahashu, wa-al-hayamānu, wa-al-barqu, wa-adh-dhawqu.

The section of States has ten chapters: Love, Protective Jealousy, Yearning, Anxiety, Thirst, Ecstasy, Bewilderment, Passionate Wandering, Lightning, and Taste.

المَحَبَّةُ

al-maḥabbatu

61. Love

قَالَ اللَّهُ عَزَّ وَجَلَّ: "مَن يَرْتَدَّ مِنكُمْ عَن دِينِهِ فَسَوْفَ يَأْتِي اللَّهُ بِقَوْمٍ يُحِبُّهُمْ وَيُحِبُّونَهُ"

qāla Allāhu ʿazza wajalla: "man yartadda minkum ʿan dīnihi fasawfa yaʾatī Allāhu biqawmin yuḥibbuhum wayuḥibbūnahu"

Allah, the Almighty, said: {…whoever of you should revert from his religion—Allah will bring forth [in place of them] a people He will love and who will love Him…} [al-Mā’idah 5:54]

الْمَحَبَّةُ: تَعَلُّقُ الْقَلْبِ بَيْنَ الْهِمَّةِ وَالْأُنْسِ فِي الْبَذْلِ وَالْمَنْعِ عَلَى الإفْرَادِ.وَالْمَحَبَّةُ أَوَّلُ أَوْدِيَةِ الْفَنَاءِ، وَالْعَقَبَةُ الَّتِي يَنْحَدِرُ مِنْهَا عَلَى مَنَازِلِ الْمَحْوِ. وَهِيَ آخِرُ مَنْزِلٍ تَلْتَقِي فِيهِ مُقَدِّمَةُ الْعَامَّةِ، وَسَاقَةُ الْخَاصَّةِ. وَمَا دُونَهَا أَغْرَاضٌ لِأَعْوَاضٍ. وَالْمَحَبَّةُ هِيَ سِمَةُ الطَّائِفَةِ وَعُنْوَانُ الطَّرِيقَةِ وَمَعْقِدُ النِّسْبَةِ.وَهِيَ عَلَى ثَلَاثِ دَرَجَاتٍ.

al-maḥabbatu: taʿalluqu al-qalbi bayna al-himmati wa-al-ʾunsi fī al-badhli wa-al-manʿi ʿalā al-ʾifrādi.wa-al-maḥabbatu ʾawwalu ʾawdiyati al-fanāʾi, wa-al-ʿaqabatu allatī yanḥadiru minhā ʿalā manāzili al-maḥwi. wahiya ʾākhiru manzilin taltaqī fīhi muqaddimatu al-ʿāmmati, wasāqatu al-khāṣṣati. wamā dūnahā ʾaghrāḍun liʾaʿwaḍin. wa-al-maḥabbatu hiya simatu aṭ-ṭāʾifati waʿunwanu aṭ-ṭarīqati wamaʿqidu an-nisbati.wahiya ʿalā thalāthi darajātin.

Love is the exclusive clinging of the heart to the Beloved, flanked by drive (himmah) and comforting intimacy (uns), both given and when deprived. It marks the start of the valleys of self-annihilation and the steep descent into stations of obliteration. It is the final station where the ranks of ordinary believers meet those of the elites. Everything beneath it is self-interest in compensation. Love is the hallmark of the community, the guide on the path, and the condition for belonging. It exists at three levels.

الدَّرَجَةُ الْأُولَى: مَحَبَّةٌ تَقْطَعُ الْوَسَاوِسَ وَتُلِذُّ الْخِدْمَةَ وَتُسَلِّي عَنِ الْمَصَائِبِ. وَهِيَ مَحَبَّةٌ: تَنْبُتُ مِنْ مُطَالَعَةِ الْمِنَّةِ وَتَثْبُتُ بِاتِّبَاعِ السُّنَّةِ وَتَنْمُو عَلَى الْإِجَابَةِ بِالْفَاقَةِ

ad-darajatu al-ʾūlā: maḥabbatun taqṭaʿu al-wasāwisa watulidhdhu al-khidmata watusallī ʿani al-maṣāʾibi. wahiya maḥabbatun: tanbutu min muṭālaʿati al-minnati watathbutu biāttibāʿi as-sunnati watanmū ʿalā al-ʾijābati bi-l-fāqati

The first level is a love that dispels doubts and softens whispers, sweetens service, and lightens sorrows. It is a love that: emanates from beholding grace, becomes firm by following the Sunnah, and blossoms through brokenness.

والدَّرَجَةُ الثَّانِيَةُ مَحَبَّةٌ تَبْعَثُ عَلَى إِيثَارِ الْحَقِّ عَلَى غَيْرِهِ، وَتُلْهِجُ اللِّسَانَ بِذِكْرِهِ. وَتُعَلِّقَ الْقَلْبَ بِشُهُودِهِ. وَهِيَ مَحَبَّةٌ تَظْهَرُ مِنْ: مُطَالَعَةِ الصِّفَاتِ وَالنَّظَرِ إِلَى الْآيَاتِ وَالِارْتِيَاضِ بِالْمَقَامَاتِ

wa-ad-darajatu ath-thāniyatu maḥabbatun tabʿathu ʿalā ʾīthāri al-ḥaqqi ʿalā ghayrihi, watulhiju al-lisāna bidhikrihi. watuʿalliqa al-qalba bishuhūdihi. wahiya maḥabbatun taẓharu min: muṭālaʿati aṣ-ṣifāti wa-an-naẓari ʾilā al-ʾāyāti wa-al-artiyāḍi bi-l-maqāmāti

The second level is a love that favors the Real over all else, keeps the tongue in constant remembrance of Him, and fixes the heart on beholding Him. It arises from: contemplating His attributes, beholding His signs, and observing the protocols of the stations.

والدَّرَجَةُ الثَّالِثَةُ: مَحَبَّةٌ خَاطِفَةٌ تَقْطَعُ الْعِبَارَةَ، وَتُدَقِّقُ الْإِشَارَةَ، وَلَا تَنْتَهِي بِالنُّعُوتِ.وَهَذِهِ الْمَحَبَّةُ هِيَ قُطْبُ هَذَا الشَّأْنِ، وَمَا دُونَهَا مَحَابٌّ نَادَتْ عَلَيْهَا الْأَلْسُنُ وَادَّعَتْهَا الْخَلِيقَةُ وَأَوْجَبَتْهَا الْعُقُولُ.

wa-ad-darajatu ath-thālithatu: maḥabbatun khāṭifatun taqṭaʿu al-ʿibārata, watudaqqiqu al-ʾishārata, walā tantahī bi-n-nuʿūti.wahadhihi al-maḥabbatu hiya quṭbu hādhā ash-shaʾani, wamā dūnahā maḥābbun nādat ʿalayhā al-ʾalsunu waddaʿathā al-khalīqatu waʾawjabathā al-ʿuqūlu.

The third level is a captivating love that nullifies words, refines actions, and cannot be defined by attributes. It forms the foundation of this matter, and all loves beneath it are mere expressions of speech, claims of creation, and proofs by intellect.

الْغَيْرَة

al-ghayrah

62. Protective Jealousy

قَالَ اللَّهُ تَعَالَى - حَاكِيًا عَنْ نَبِيِّهِ سُلَيْمَانَ عَلَيْهِ السَّلَامُ – "رُدُّوهَا عَلَيَّ فَطَفِقَ مَسْحًا بِالسُّوقِ وَالْأَعْنَاقِ"

qāla Allāhu taʿālā - ḥākiyan ʿan nabiyyihi sulaymāna ʿalayhi as-salāmu – "ruddūhā ʿalayya faṭafiqa masḥan bi-s-sūqi wa-al-ʾaʿnāqi"

Allah, the Almighty, said—related by His prophet Sulaymān: "Return them to me, and set about striking their legs and necks." [Ṣād 38:33]

الْغَيْرَةُ سُقُوطُ الِاحْتِمَالِ ضَنًّا وَالضِّيقُ عَنِ الصَّبْرِ نَفَاسَةً. وَهِيَ عَلَى ثَلَاثِ دَرَجَاتٍ.

al-ghayratu suqūṭu al-aḥtimāli ḍannan wa-aḍ-ḍīqu ʿani aṣ-ṣabri nafāsatan. wahiya ʿalā thalāthi darajātin.

Ghayrah (protectiveness) refers to the intolerance that arises from concern and the impatience fueled by keenness and competitiveness. It comes in three levels:

الدَّرَجَةُ الْأُولَى: غَيْرَةُ الْعَابِدِ عَلَى ضَائِعٍ: يَسْتَرِدُّ ضَيَاعَهُ وَيَسْتَدْرِكُ فَوَاتَهُ وَيَتَدَارَكُ تُوَاهُ

ad-darajatu al-ʾūlā: ghayratu al-ʿābidi ʿalā ḍāʾiʿin: yastariddu ḍayāʿahu wayastadriku fawatahu wayatadāraku tuwahu

The first level is the servant's concern, or ghayrah, regarding what was missed, to: retrieve it, make up for its loss, and mitigate the consequences of its absence.

والدَّرَجَةُ الثَّانِيَةُ: غَيْرَةُ الْمُرِيدِ. وَهِيَ غَيْرَةٌ عَلَى وَقْتٍ فَاتَ. وَهِيَ غَيْرَةٌ قَاتِلَةٌ. فَإِنَّ الْوَقْتَ: وَحِيُّ الغَضَب أَبِيُّ الْجَانِبِ بَطِيُّ الرُّجُوعِ

wa-ad-darajatu ath-thāniyatu: ghayratu al-murīdi. wahiya ghayratun ʿalā waqtin fāta. wahiya ghayratun qātilatun. faʾinna al-waqta: waḥiyyu al-ghaḍab ʾabiyyu al-jānibi baṭiyyu ar-rujūʿi

The second level is the seeker’s vigilance, focused on time lost. It is a deadly vigilance, for time: fleeting to capture, hard to control, slow to reclaim.

والدَّرَجَةُ الثَّالِثَةُ: غَيْرَةُ الْعَارِفِ عَلَى: عَيْنٍ غَطَّاهَا غَيْنٌ وَسُرٍّ غَشِيَهُ رَيْنٌ وَنَفَسٍ عَلِقَ بِرَجَاءٍ، أَوِ الْتَفَتَ إِلَى عَطَاءٍ

wa-ad-darajatu ath-thālithatu: ghayratu al-ʿārifi ʿalā: ʿaynin ghaṭṭāhā ghaynun wasurrin ghashiyahu raynun wanafasin ʿaliqa birajāʾin, ʾawi at-tafata ʾilā ʿaṭāʾin

The third level is a ghayrah of the ‘ārif concerning: eyesight veiled by a veil, an inner state obscured by a smudge, a breath clinging to hope or seeking prizes.

الشَّوْقُ

ash-shawqu

63. Yearning

قَالَ اللَّهُ عَزَّ وَجَلَّ: "مَن كَانَ يَرْجُو لِقَاءَ اللَّهِ فَإِنَّ أَجَلَ اللَّهِ لَآتٍ."

qāla Allāhu ʿazza wajalla: "man kāna yarjū liqāʾa Allāhi faʾinna ʾajala Allāhi laʾātin."

Allah, the Almighty, said: {Whoever hopes for the meeting with Allah— indeed, Allah's decree is drawing near…} [al-‘Ankaboot 29:5]

الشَّوْقُ هُبُوبُ الْقَلْبِ إِلَى غَائِبٍ. وَفِي مَذْهَبِ هَذِهِ الطَّائِفَةِ، عِلَّةُ الشَّوْقِ عَظِيمَةٌ، فَإِنَّ الشَّوْقَ إِنَّمَا يَكُونُ إِلَى الْغَائِبِ. وَمَذْهَبُ هَذِهِ الطَّائِفَةِ إِنَّمَا قَامَ عَلَى الْمُشَاهَدَةِ. وَلِهَذِهِ الْعِلَّةِ لَمْ يَنْطِقِ الْقُرْآنُ بِاسْمِهِ. ثُمَّ هُوَ عَلَى ثَلَاثِ دَرَجَاتٍ.

ash-shawqu hubūbu al-qalbi ʾilā ghāʾibin. wafī madhhabi hādhihi aṭ-ṭāʾifati, ʿillatu ash-shawqi ʿaẓīmatun, faʾinna ash-shawqa ʾinnamā yakūnu ʾilā al-ghāʾibi. wamadhhabu hādhihi aṭ-ṭāʾifati ʾinnamā qāma ʿalā al-mushāhadati. walihadhihi al-ʿillati lam yanṭiqi al-qurʾānu biāsmihi. thumma huwa ʿalā thalāthi darajātin.

Yearning is the fluttering of the heart for someone who is absent. To this community, yearning has a significant flaw, as it seeks someone who is absent, yet their path is founded on beholding Him. For this deficiency, the Qur'an did not mention 'ash-shawq.' Yearning exists at three levels.

الدَّرَجَةُ الْأُولَى شَوْقُ الْعَابِدِ إِلَى الْجَنَّةِ،: لِيَأْمَنَ الْخَائِفُ وَيَفْرَحَ الْحَزِينُ وَيَظْفَرَ الْآمِلُ

ad-darajatu al-ʾūlā shawqu al-ʿābidi ʾilā al-jannati,: liyaʾamana al-khāʾifu wayafraḥa al-ḥazīnu wayaẓfara al-ʾāmilu

The servant’s yearning for paradise: for the fearful to find security, for the distressed to find joy, for the hopeful to find their goal.

والدَّرَجَةُ الثَّانِيَةُ شَوْقٌ إِلَى اللَّهِ عَزَّ وَجَلَّ زَرَعَهُ الْحُبُّ الَّذِي يَنْبُتُ عَلَى حَافَّاتِ الْمِنَنِ فَعَلِقَ قَلْبُهُ بِصِفَاتِهِ الْمُقَدَّسَةِ فَاشْتَاقَ إِلَى مُعَايَنَةِ لِطَائِفِ كَرَمِهِ وَآيَاتِ بِرِّهِ وَأَعْلَامِ فَضْلِهِ. وَهَذَا شَوْقٌ: تَفْثَؤُهُ الْمَبَارُّ وَتُخَالِجُهُ الْمَسَارُّ وَيُقَاوِيهِ الِاصْطِبَارُ

wa-ad-darajatu ath-thāniyatu shawqun ʾilā Allāhi ʿazza wajalla zaraʿahu al-ḥubbu alladhī yanbutu ʿalā ḥāffāti al-minani faʿaliqa qalbuhu biṣifātihi al-muqaddasati fāshtāqa ʾilā muʿāyanati liṭāʾifi karamihi waʾāyāti birrihi waʾaʿlāmi faḍlihi. wahadhā shawqun: tafthaʾuhu al-mabārru watukhālijuhu al-masārru wayuqāwīhi al-aṣṭibāru

The longing for Allah, sown by the love that blooms on the banks of bounties, so the heart clings to His holy attributes. Then it yearns for His generous kindness, the displays of His bounty, and the garlands of His grace. It is a longing that finds ease amidst mixed blessings tempered by patience.

والدَّرَجَةُ الثَّالِثَةُ نَارٌ أَضْرَمَهَا صَفْوُ الْمَحَبَّةِ؛ فَنَغَّصَتِ الْعَيْشَ وَسَلَبَتِ السَّلْوَةُ وَلَمْ يُنَهْنِهْهَا مَعْزًى دُونَ اللِّقَاءِ

wa-ad-darajatu ath-thālithatu nārun ʾaḍramahā ṣafwu al-maḥabbati; fanaghghaṣati al-ʿaysha wasalabati as-salwatu walam yunahnihhā maʿzanā dūna al-liqāʾi

The third level is a fire ignited by the purity of love; it: consumes comfort, dispels solace, and nothing calms it short of meeting.

الْقَلَقُ

al-qalaqu

64. Anxiety

قالَ اللهُ عَزَّ وَجَلَّ حَاكيًا عَن مُوْسَى عَلَيْهِ السَّلامُ: "وَعَجِلْتُ إِلَيْكَ رَبِّ لِتَرْضَى"

qāla Allāhu ʿazza wajalla ḥākyan ʿan mūsā ʿalayhi as-salāmu: "waʿajiltu ʾilayka rabbi litarḍā"

Allah, the Almighty, said—relating from Moosā: {And I hastened to You, my Lord, that You be pleased.} [Ṭā-Hā 20:84]

الْقَلَقُ تَحْريكُ الشَّوْقِ بِإِسْقَاطِ الصَّبْرِ، وَهُوَ عَلَى ثَلَاثِ دَرَجَاتٍ:

al-qalaqu taḥryku ash-shawqi biʾisqāṭi aṣ-ṣabri, wahuwa ʿalā thalāthi darajātin:

Anxiety is the stirring of yearning by forsaking patience. It exists in three levels:

الدَّرَجَةُ الْأُولَى قَلَقٌ: يُضَيِّقُ الْخُلُقَ وَيُبَغِّضُ الْخَلْقَ وَيُلَذِّذُ الْمَوْتَ

ad-darajatu al-ʾūlā qalaqun: yuḍayyiqu al-khuluqa wayubaghghiḍu al-khalqa wayuladhdhidhu al-mawta

The first level is a fear that: makes one’s character difficult, makes people dislikeable, and makes the thought of death delightful.

والدَّرَجَةُ الثَّانِيَةُ قَلَقٌ: يُغَالِبُ الْعَقْلَ وَيُخَلِّي السَّمْعَ وَيُطَاوِلُ الطَّاقَةَ

wa-ad-darajatu ath-thāniyatu qalaqun: yughālibu al-ʿaqla wayukhallī as-samʿa wayuṭāwilu aṭ-ṭāqata

The second level is an anxiety that contends with reason, deafening the ears and overwhelming endurance.

والدَّرَجَةُ الثَّالِثَةُ قَلَقٌ: لَا يَرْحَمُ أَبَدًا وَلَا يَقْبَلُ أَمَدًا وَلَا يُبْقِي أَحَدًا

wa-ad-darajatu ath-thālithatu qalaqun: lā yarḥamu ʾabadan walā yaqbalu ʾamadan walā yubqī ʾaḥadan

The third level is a fear that never shows mercy, never recognizes limits or terms, and never spares anyone.

الْعَطَشُ

al-ʿaṭashu

65. Thirst

قالَ اللهُ عَزَّ وَجَلَّ حَاكيًا عَن خَلِيلِهِ عَلَيْهِ السَّلامُ: "فَلَمَّا جَنَّ عَلَيْهِ اللَّيْلُ رَأَى كَوْكَبًا قَالَ هَذَا رَبِّي"

qāla Allāhu ʿazza wajalla ḥākyan ʿan khalīlihi ʿalayhi as-salāmu: "falammā janna ʿalayhi al-laylu raʾā kawkaban qāla hādhā rabbī"

Allah, the Almighty, said—related by His intimate friend, Ibrāheem (peace be upon him): {When the night enveloped him in darkness, he saw a star. He said: This is my lord…} [al-An‘ām 6:76]

الْعَطَشُ كِنَايَةٌ عَنْ غَلَبَةِ وَلُوعٍ بِمَأْمُولٍ، وَهُوَ عَلَى ثَلَاثِ دَرَجَاتٍ:

al-ʿaṭashu kināyatun ʿan ghalabati walūʿin bimaʾamūlin, wahuwa ʿalā thalāthi darajātin:

‘Thirst’ is a metaphor for the intense longing for a goal. It exists at three levels:

الدَّرَجَةُ الْأُولَى عَطَشُ الْمُرِيدِ إِلَى: شَاهِدٍ يُرْوِيهِ أَوْ إِشَارَةٍ تَشْفِيهِ أَوْ عَطْفَةٍ تُؤْوِيهِ

ad-darajatu al-ʾūlā ʿaṭashu al-murīdi ʾilā: shāhidin yurwīhi ʾaw ʾishāratin tashfīhi ʾaw ʿaṭfatin tuʾwīhi

The first level is the thirst of the seeker for: a soothing witness, a healing allusion, an empathetic gesture that draws them closer.

والدَّرَجَةُ الثَّانِيَةُ: عَطَشُ السَّالِكِ إِلَى: أَجَلٍ يَطْوِيهِ وَيَوْمٍ يُرِيهِ مَا يُغْنِيهِ وَمَنْزِلٍ يَسْتَرِيحُ فِيهِ

wa-ad-darajatu ath-thāniyatu: ʿaṭashu as-sāliki ʾilā: ʾajalin yaṭwīhi wayawmin yurīhi mā yughnīhi wamanzilin yastarīḥu fīhi

The second level is the traveler’s thirst for a term that finishes a day, bringing about fulfillment, and a station where they find comfort.

والدَّرَجَةُ الثَّالِثَةُ: عَطَشُ الْمُحِبِّ إِلَى: جَلْوَةٍ، مَا دُونَهَا سَحَابُ عَلَّةٍ وَلَا يُغَطِّيهَا حِجَابُ تَفْرِقَةٍ وَلَا يُعَرَّجُ دُونَهَا عَلَى انْتِظَارٍ

wa-ad-darajatu ath-thālithatu: ʿaṭashu al-muḥibbi ʾilā: jalwatin, mā dūnahā saḥābu ʿallatin walā yughaṭṭīhā ḥijābu tafriqatin walā yuʿarraju dūnahā ʿalā antiẓārin

The third level is the thirst of the lover for clarity that is not obscured by the clouds of defects, and is not veiled by the dispersion. Beyond this, there is no quest.

الْوَجْدُ

al-wajdu

66. Ecstasy

قالَ اللهُ عَزَّ وَجَلَّ: "وَرَبَطْنَا عَلَى قُلُوبِهِمْ إِذْ قَامُوا"

qāla Allāhu ʿazza wajalla: "warabaṭnā ʿalā qulūbihim ʾidh qāmū"

Allah, the Almighty, said: {And We bound their hearts when they stood up …} [al-Kahf 18:14]

الْوَجْدُ: لَهَبٌ يَتَأَجَّجُ مِنْ شُهُودِ عَارِضٍ مُقْلِقٍ. وَهُوَ عَلَى ثَلَاثِ دَرَجَاتٍ.

al-wajdu: lahabun yataʾajjaju min shuhūdi ʿāriḍin muqliqin. wahuwa ʿalā thalāthi darajātin.

Wajd is a flame ignited by unsettling encounters, and it exists at three levels:

الدَّرَجَةُ الْأُولَى: وَجْدٌ عَارِضٌ يَسْتَفِيقُ لَهُ شَاهِدُ السَّمْعِ، أَوْ شَاهِدُ الْبَصَرِ، أَوْ شَاهِدُ الْفِكْرِ. أَبْقَى عَلَى صَاحِبِهِ أَثَرًا أَوْ لَمْ يُبْقِ.

ad-darajatu al-ʾūlā: wajdun ʿāriḍun yastafīqu lahu shāhidu as-samʿi, ʾaw shāhidu al-baṣari, ʾaw shāhidu al-fikri. ʾabqā ʿalā ṣāḥibihi ʾatharan ʾaw lam yubqi.

The first level is a fleeting discovery that catches the attentive ear, eye, and mind, whether it leaves a lasting impression on those who encounter it or not.

والدَّرَجَةُ الثَّانِيَةُ: وَجْدٌ تَسْتَفِيقُ لَهُ الرُّوحُ بِلَمْعِ نُورٍ أَزَلِيٍّ، أَوْ سَمَاعِ نِدَاءٍ أَوَّلِيٍّ، أَوْ جَذْبٍ حَقِيقِيٍّ. إِنْ أَبْقَى عَلَى صَاحِبِهِ لِبَاسَهَ، وَإِلَّا أَبْقَى عَلَيْهِ نُورَهُ.

wa-ad-darajatu ath-thāniyatu: wajdun tastafīqu lahu ar-rūḥu bilamʿi nūrin ʾazaliyyin, ʾaw samāʿi nidāʾin ʾawwaliyyin, ʾaw jadhbin ḥaqīqiyyin. ʾin ʾabqā ʿalā ṣāḥibihi libāsaha, waʾillā ʾabqā ʿalayhi nūrahu.

The second stage is a discovery that revives the soul through the radiance of light from eternity or by hearing the first call or by divine attraction; this leaves upon those who encounter it a permanent garment or a guiding light.

والدَّرَجَةُ الثَّالِثَةُ: وَجْدٌ يَخْطِفُ الْعَبْدَ مِنْ يَدِ الْكَوْنَيْنِ. وَيُمَحِّصُ مَعْنَاهُ مِنْ دَرَنِ الْحَظِّ، وَيَسْلُبُهُ مِنْ رِقِّ الْمَاءِ وَالطِّينِ، إِنْ سَلَبَهُ أَنْسَاهُ اسْمَهُ. وَإِنْ لَمْ يَسْلُبْهُ أَعَارَهُ رَسْمَهُ.

wa-ad-darajatu ath-thālithatu: wajdun yakhṭifu al-ʿabda min yadi al-kawnayni. wayumaḥḥiṣu maʿnāhu min darani al-ḥaẓẓi, wayaslubuhu min riqqi al-māʾi wa-aṭ-ṭīni, ʾin salabahu ʾansāhu asmahu. waʾin lam yaslubhu ʾaʿārahu rasmahu.

The third level is a discovery that frees the servant from the clutches of both worlds, cleanses them of selfish desires, and liberates them from the bondage of earth and water; this might make them forget their own name or leave them as borrowed forms.

الدَّهَشُ

ad-dahashu

67. Bewilderment

قالَ اللهُ عَزَّ وَجَلَّ: "فَلَمَّا رَأَيْنَهُ أَكْبَرْنَهُ"

qāla Allāhu ʿazza wajalla: "falammā raʾaynahu ʾakbarnahu"

Allah, the Almighty, said: {…So, as soon as they saw him, they were greatly (amazed) at him…} [Yoosuf 12:31]

الدَّهَشُ بَهْتَةٌ تَأْخُذُ الْعَبْدَ عِنْدَ مُفَاجَأَةِ مَا يَغْلِبُ عَلَى عَقْلِهِ، أَوْ صَبْرِهِ، أَوْ عِلْمِهِ. وَهُوَ عَلَى ثَلَاثِ دَرَجَاتٍ:

ad-dahashu bahtatun taʾakhudhu al-ʿabda ʿinda mufājaʾati mā yaghlibu ʿalā ʿaqlihi, ʾaw ṣabrihi, ʾaw ʿilmihi. wahuwa ʿalā thalāthi darajātin:

Bewilderment is a shock that strikes the servant upon encountering something surprising that overpowers their intellect, patience, or knowledge. It comes in three levels:

الدَّرَجَةُ الْأُولَى دَهْشَةُ الْمُرِيدِ عِنْدَ صَوْلَةِ: الْحَالِ عَلَى عِلْمِهِ وَالْوَجْدِ عَلَى طَاقَتِهِ وَالْكَشْفِ عَلَى هِمَّتِهِ

ad-darajatu al-ʾūlā dahshatu al-murīdi ʿinda ṣawlati: al-ḥāli ʿalā ʿilmihi wa-al-wajdi ʿalā ṭāqatihi wa-al-kashfi ʿalā himmatihi

The first stage is the confusion of the seeker: knowledge overwhelming their understanding, ecstasy surpassing their endurance, and revelation exceeding their desire.

والدَّرَجَةُ الثَّانِيَةُ دَهْشَةُ السَّالِكِ عِنْدَ صَوْلَةِ: الْجَمْعِ عَلَى رَسْمِهِ وَالسَّبْقِ عَلَى وَقْتِهِ وَالْمُشَاهَدَةِ عَلَى رُوحِهِ

wa-ad-darajatu ath-thāniyatu dahshatu as-sāliki ʿinda ṣawlati: al-jamʿi ʿalā rasmihi wa-as-sabqi ʿalā waqtihi wa-al-mushāhadati ʿalā rūḥihi

The second stage is the traveler’s confusion about: the union overpowering their identity, time overcoming their antecedence, and sight overwhelming their soul.

والدَّرَجَةُ الثَّالِثَةُ دَهْشَةُ الْمُحِبِّ عِنْدَ صَوْلَةِ: الِاتِّصَالِ عَلَى لُطْفِ الْعَطِيَّةِ وَصَوْلَةِ نُورِ الْقُرْبِ عَلَى نُورِ الْعَطْفِ وَصَوْلَةِ شَوْقِ الْعِيَانِ عَلَى شَوْقِ الْخَبَرِ

wa-ad-darajatu ath-thālithatu dahshatu al-muḥibbi ʿinda ṣawlati: al-attiṣāli ʿalā luṭfi al-ʿaṭiyyati waṣawlati nūri al-qurbi ʿalā nūri al-ʿaṭfi waṣawlati shawqi al-ʿiyāni ʿalā shawqi al-khabari

The third stage is the lover's bewilderment at: the overwhelming intimacy of favors, the brilliance of nearness surpassing the grace of kindness, and the fervor of a direct witness overpowering the longing that stems from hearsay.

الْهَيَمَان

al-hayamān

68. Passionate Wandering

قالَ اللهُ عَزَّ وَجَلَّ: "وَخَرَّ مُوسَى صَعِقًا"

qāla Allāhu ʿazza wajalla: "wakharra mūsā ṣaʿiqan"

Allah, the Almighty, said: {And Moosā fell unconscious…} [al-A‘rāf 7:143]

الْهَيَمَانُ ذَهَابٌ عَنِ التَّمَاسُكِ تَعَجُّبًا أَوْ حَيْرَةً وَهُوَ أَثْبَتُ دَوَامًا، وَأَمْلَكُ لِلنَّعْتِ مِنَ الدَّهَشِ. وَهُوَ عَلَى ثَلَاثِ دَرَجَاتٍ:

al-hayamānu dhahābun ʿani at-tamāsuki taʿajjuban ʾaw ḥayratan wahuwa ʾathbatu dawaman, waʾamlaku li-n-naʿti min ad-dahashi. wahuwa ʿalā thalāthi darajātin:

Mystification is the loss of composure due to wonder or puzzlement. It persists longer than ad-dahash (bewilderment) and is more fully described by those who experience it. There are three levels of mystification:

الدَّرَجَةُ الْأُولَى هَيَمَانٌ فِي شِيَمِ أَوَائِلِ بَرْقِ اللُّطْفِ عِنْدَ قَصْدِ الطَّرِيقِ، مَعَ مُلَاحَظَةِ الْعَبْدِ خِسَّةَ قَدْرِهِ، وَسَفَالَةَ مَنْزِلَتِهِ، وَتَفَاهَةَ قِيمَتِهِ.

ad-darajatu al-ʾūlā hayamānun fī shiyami ʾawaʾili barqi al-luṭfi ʿinda qaṣdi aṭ-ṭarīqi, maʿa mulāḥaẓati al-ʿabdi khissata qadrihi, wasafālata manzilatihi, watafāhata qīmatihi.

The first stage is a mystification that arises from witnessing the initial glimmers of tenderness as one begins the journey, alongside keeping vigilance over one’s abject condition, lowly status, and insignificant worth.

والدَّرَجَةُ الثَّانِيَةُ هَيَمَانٌ فِي تَلَاطُمِ أَمْوَاجِ التَّحْقِيقِ، عِنْدَ: ظُهُورِ بَرَاهِينِهِ وَتَوَاصُلِ عَجَائِبِهِ وَلِيَاحِ أَنْوَارِهِ

wa-ad-darajatu ath-thāniyatu hayamānun fī talāṭumi ʾamwaji at-taḥqīqi, ʿinda: ẓuhūri barāhīnihi watawaṣuli ʿajāʾibihi waliyāḥi ʾanwarihi

The second level is a mystification by the battering of the waves of ascertainment upon: the manifestation of its proofs, the successiveness of its wonders, and the appearance of its lights.

والدَّرَجَةُ الثَّالِثَةُ هَيَمَانٌ عِنْدَ: الْوُقُوعِ فِي عَيْنِ الْقِدَمِ وَمُعَايَنَةِ سُلْطَانِ الْأَزَلِ وَالْغَرَقِ فِي بَحْرِ الْكَشْفِ

wa-ad-darajatu ath-thālithatu hayamānun ʿinda: al-wuqūʿi fī ʿayni al-qidami wamuʿāyanati sulṭāni al-ʾazali wa-al-gharaqi fī baḥri al-kashfi

The third level is a mystification that occurs when one dissolves into His antecedence, beholding the sovereignty of pre-eternity, drowning in the ocean of disclosure.

البَرْق

al-barq

69. Lightning

قَالَ اللَّهُ عَزَّ وجَلَّ: "إِذْ رَأَى نَارًا"

qāla Allāhu ʿazza wjalla: "ʾidh raʾā nāran"

Allah, the Almighty, said: {When he saw a fire…} [Ṭā-Hā 20:10]

الْبَرْقُ بَاكُورَةٌ تَلْمَعُ لِلْعَبْدِ، فَتَدْعُوهُ إِلَى الدُّخُولِ فِي هَذا الطَّرِيقِ. وَالْفَرْقُ بَيْنَهُ وَبَيْنَ الْوَجْدِ أَنَّ الْوَجْدَ يَقَعُ بَعْدَ الدُّخُولِ فِيهِ، وَالْبَرْقُ قَبْلَهُ، فَالْوَجْدُ زَادٌ، وَالْبَرْقُ إِذْنٌ. وَهُوَ ثَلَاثُ دَرَجَاتٍ:

al-barqu bākūratun talmaʿu li-l-ʿabdi, fatadʿūhu ʾilā ad-dukhūli fī hādhā aṭ-ṭarīqi. wa-al-farqu baynahu wabayna al-wajdi ʾanna al-wajda yaqaʿu baʿda ad-dukhūli fīhi, wa-al-barqu qablahu, fa-al-wajdu zādun, wa-al-barqu ʾidhnun. wahuwa thalāthu darajātin:

Lightning (barq) is an initial spark that prompts the servant to set out on this path. The distinction between it and wajd (ecstasy) lies in the fact that wajd happens after one has begun the journey, whereas barq occurs before. Therefore, wajd provides sustenance, while barq offers permission. It exists at three levels.

الدَّرَجَةُ الْأُولَى: بَرْقٌ يَلْمَعُ مِنْ جَانِبِ الْعِدَةِ فِي عَيْنِ الرَّجَاءِ: فَيَسْتَكْثِرُ فِيهِ الْعَبْدُ الْقَلِيلَ مِنَ الْعَطَاءِ وَيَسْتَقِلُّ فِيهِ الْكَثِيرَ مِنَ الْأعباءِ وَيَسْتَحْلِي فِيهِ مَرَارَةَ الْقَضَاءِ

ad-darajatu al-ʾūlā: barqun yalmaʿu min jānibi al-ʿidati fī ʿayni ar-rajāʾi: fayastakthiru fīhi al-ʿabdu al-qalīla min al-ʿaṭāʾi wayastaqillu fīhi al-kathīra min al-ʾaʿbāʾi wayastaḥlī fīhi marārata al-qaḍāʾi

The first level is lightning that glows from promises for the hopeful, thereby the servant finds: small favors plentiful, heavy burdens light, sour destinies sweet.

والدَّرَجَةُ الثَّانِيَةُ: بَرْقٌ يَلْمَعُ مِنْ جَانِبِ الْوَعِيدِ فِي عَيْنِ الْحَذَرِ: فَيَسْتَقْصِرُ فِيهِ الْعَبْدُ الطَّوِيلَ مِنَ الْأَمَلِ وَيَزْهَدُ فِي الْخَلْقِ عَلَى الْقُرْبِ وَيَرْغَبُ فِي تَطْهِيرِ السِّرِّ

wa-ad-darajatu ath-thāniyatu: barqun yalmaʿu min jānibi al-waʿīdi fī ʿayni al-ḥadhari: fayastaqṣiru fīhi al-ʿabdu aṭ-ṭawīla min al-ʾamali wayazhadu fī al-khalqi ʿalā al-qurbi wayarghabu fī taṭhīri as-sirri

The second level is lightning that strikes from threats for the alert; thus, the servant finds all hopes wane and becomes disinterested in people, despite their proximity. He desires to purify the innermost self.

والدَّرَجَةُ الثَّالِثَةُ: بَرْقٌ يَلْمَعُ مِنْ جَانِبِ اللُّطْفِ فِي عَيْنِ الِافْتِقَارِ: فَيُنْشِئُ سَحَابَ السُّرُورِ وَيُمْطِرُ قَطْرَ الطَّرَبِ يُجْرِي نَهْرَ الِافْتِخَارِ

wa-ad-darajatu ath-thālithatu: barqun yalmaʿu min jānibi al-luṭfi fī ʿayni al-aftiqāri: fayunshiʾu saḥāba as-surūri wayumṭiru qaṭra aṭ-ṭarabi yujrī nahra al-aftikhāri

The third level is lightning that glows from kindness for the broken, thereby: generating clouds of joy that bring down showers of euphoria, causing rivers of pride to flow.

الذَّوْقِ

adh-dhawqi

70. Taste

قالَ اللهُ عَزَّ وَجَلَّ: "هَذَا ذِكْرٌ"

qāla Allāhu ʿazza wajalla: "hādhā dhikrun"

Allah, the Almighty, said: {This is a reminder….} [Ṣād 38:49]

الذَّوْقُ أَبْقَى مِنَ الْوَجْدِ وَأَجْلَى مِنَ الْبَرْقِ. وَهُوَ عَلَى ثَلَاثِ دَرَجَاتٍ:

adh-dhawqu ʾabqā min al-wajdi waʾajlā min al-barqi. wahuwa ʿalā thalāthi darajātin:

Taste is more enduring than ecstasy and clearer than lightning. It exists in three levels.

الدَّرَجَةُ الْأُولَى ذَوْقُ التَّصْدِيقِ طَعْمَ الْعِدَةِ: فَلَا يَعْقِلُهُ ظَنٌّ وَلَا يَقْطَعُهُ أَمَلٌ وَلَا تَعُوقُهُ أُمْنِيَةٌ

ad-darajatu al-ʾūlā dhawqu at-taṣdīqi ṭaʿma al-ʿidati: falā yaʿqiluhu ẓannun walā yaqṭaʿuhu ʾamalun walā taʿūquhu ʾumniyatun

The first level is the believer savoring the sweetness of promises, thus: doubts do not hinder it, hopes do not interrupt it, wishes do not impede it.

والدَّرَجَةُ الثَّانِيَةُ ذَوْقُ الْإِرَادَةِ طَعْمَ الْأُنْسِ: فَلَا يَعْلَقُ بِهِ شَاغِلٌ وَلَا يُفْسِدُهُ عَارِضٌ وَلَا تُكَدِّرُهُ تَفْرِقَةٌ

wa-ad-darajatu ath-thāniyatu dhawqu al-ʾirādati ṭaʿma al-ʾunsi: falā yaʿlaqu bihi shāghilun walā yufsiduhu ʿāriḍun walā tukaddiruhu tafriqatun

The second level is tasting the comfort of intimate closeness (uns) by the will, thus: it remains untethered by any distraction, uncorrupted by any interference, and not spoiled by any dispersion (tafriqah).

والدَّرَجَةُ الثَّالِثَةُ: ذَوْقُ الِانْقِطَاعِ طَعْمَ الِاتِّصَالِ وَذَوْقُ الْهِمَّةِ طَعْمَ الْجَمْعِ وَذَوْقُ الْمُسَامَرَةِ طَعْمَ الْعِيَانِ

wa-ad-darajatu ath-thālithatu: dhawqu al-anqiṭāʿi ṭaʿma al-attiṣāli wadhawqu al-himmati ṭaʿma al-jamʿi wadhawqu al-musāmarati ṭaʿma al-ʿiyāni

The third level: the taste of disconnection in connectedness, the one with great resolve tasting togetherness (with the Divine), tasting beholding [of the Divine] during soft conversation.

الْوِلَايَاتُ

al-Wilāyāt

Section 8 · Sanctified States

وَأَمَّا قِسْمُ الْوِلَايَاتِ فَهُوَ عَشَرَةُ أَبْوَابٍ، وَهِيَ: اللَّحْظُ، وَالْوَقْتُ، وَالصَّفَاءُ، وَالسُّرُورُ، وَالسِّرُّ، وَالنَّفَسُ، وَالْغُرْبَةُ، وَالْغَرَقُ، وَالْغَيْبَةُ، وَالتَّمَكُّنُ.

waʾammā qismu al-wilāyāti fahuwa ʿasharatu ʾabwabin, wahiya: al-laḥẓu, wa-al-waqtu, wa-aṣ-ṣafāʾu, wa-as-surūru, wa-as-sirru, wa-an-nafasu, wa-al-ghurbatu, wa-al-gharaqu, wa-al-ghaybatu, wa-at-tamakkunu.

The section of Sanctified States has ten chapters: the Glance, the Moment, Purity, Joy, the Secret, Breath, Estrangement, Immersion, Absence, and Establishedness.

اللَّحْظ

al-laḥẓ

71. The Glance

قَالَ اللَّهُ عَزَّ وجَلَّ: }انْظُرْ إِلَى الْجَبَلِ فَإِنِ اسْتَقَرَّ مَكَانَهُ فَسَوْفَ تَرَانِي{

qāla Allāhu ʿazza wjalla: }anẓur ʾilā al-jabali faʾini astaqarra makānahu fasawfa tarānī{

Allah, the Almighty, said: “Look at the mountain; if it should remain in place, then you will see Me.” [al-A‘rāf 7: 143]

اللَّحْظُ لَمْحٌ مُسْتَرِقٌ. وَهُوَ فِي هَذَا الْبَابِ عَلَى ثَلَاثِ دَرَجَاتٍ.

al-laḥẓu lamḥun mustariqun. wahuwa fī hādhā al-bābi ʿalā thalāthi darajātin.

Laḥdh (noting) is a subtle glimpse. In this regard, it exists at three levels:

الدَّرَجَةُ الْأُولَى: مُلَاحَظَةُ الْفَضْلِ سَبْقًا، وَهِيَ: تَقْطَعُ طَرِيقَ السُّؤَالِ، إِلَّا مَا اسْتَحَقَّتْهُ الرُّبُوبِيَّةُ مِنْ إِظْهَارِ التَّذَلُّلِ لَهَا وَتُنْبِتُ السُّرُورَ، إِلَّا مَا يَشُوبُهُ مِنْ حَذَرِ الْمَكْرِ وَتَبْعَثُ عَلَى الشُّكْرِ إِلَّا مَا قَامَ بِهِ الْحَقُّ عَزَّ وَجَلَّ مِنْ حَقِّ الصِّفَةِ

ad-darajatu al-ʾūlā: mulāḥaẓatu al-faḍli sabqan, wahiya: taqṭaʿu ṭarīqa as-suʾāli, ʾillā mā astaḥaqqathu ar-rubūbiyyatu min ʾiẓhāri at-tadhalluli lahā watunbitu as-surūra, ʾillā mā yashūbuhu min ḥadhari al-makri watabʿathu ʿalā ash-shukri ʾillā mā qāma bihi al-ḥaqqu ʿazza wajalla min ḥaqqi aṣ-ṣifati

The first level is recognizing the precedence of grace; it interrupts supplications, except to display humility before His Lordship. It fosters joy, except when mixed with worry about His schemes. It inspires gratitude, except for that which belongs to the Real.

والدَّرَجَةُ الثَّانِيَةُ: مُلَاحَظَةُ نُورِ الْكَشْفِ، وَهِيَ: تُسْبِلُ لِبَاسَ التَّوَلِّي وَتُذِيقُ طَعْمَ التَّجَلِّي وَتَعْصِمُ مِنْ عَوَارِ التَّسَلِّي

wa-ad-darajatu ath-thāniyatu: mulāḥaẓatu nūri al-kashfi, wahiya: tusbilu libāsa at-tawallī watudhīqu ṭaʿma at-tajallī wataʿṣimu min ʿawari at-tasallī

The second level is recognizing the light of revelation; it: strengthens the bond, allows one to taste the appearances of the Divine, and protects from the flaw of consolation.

والدَّرَجَةُ الثَّالِثَةُ: مُلَاحَظَةُ عَيْنِ الْجَمْعِ، وَهِيَ: تُوقِظُ لِاسْتِهَانَةِ الْمُجَاهَدَاتِ وَتُخَلِّصُ مِنْ رُعُونَةِ الْمُعَارَضَاتِ وَتُفِيدُ مُطَالَعَةَ الْبِدَايَاتِ

wa-ad-darajatu ath-thālithatu: mulāḥaẓatu ʿayni al-jamʿi, wahiya: tūqiẓu liāstihānati al-mujāhadāti watukhalliṣu min ruʿūnati al-muʿāraḍāti watufīdu muṭālaʿata al-bidāyāti

The third level is recognizing the essence of union; it awakens one to the insignificance of striving, rid one of the imprudence of objections, and allows one to behold the beginnings.

الْوَقْتُ

al-waqtu

72. The Moment

قَالَ اللَّهُ عَزَّ وجَلَّ: }ثُمَّ جِئْتَ عَلَى قَدَرٍ يَامُوسَى{

qāla Allāhu ʿazza wjalla: }thumma jiʾta ʿalā qadarin yāmūsā{

Allah, the Almighty, said: {…Then you came [here] at the decreed time, O Moosā.} [Ṭā Hā 20: 40]

الْوَقْتُ اسْمٌ لِظَرْفِ الْكَوْنِ. وَهُوَ اسْمٌ فِي هَذَا الْبَابِ لِثَلَاثَةِ مَعَانٍ، عَلَى ثَلَاثِ دَرَجَاتٍ.

al-waqtu asmun liẓarfi al-kawni. wahuwa asmun fī hādhā al-bābi lithalāthati maʿānin, ʿalā thalāthi darajātin.

Time is a term for the temporal limits. In this regard, it denotes three meanings at three levels:

الْمَعْنَى الْأَوَّلُ: حِينَ وَجْدٍ صَادِقٍ: لِإِينَاسِ ضِيَاءِ فَضْلٍ جَذَبَهُ صَفَاءُ رَجَاءٍ أَوْ لقصْمَةٍ جَذَبَهَا صِدْقُ خَوْفٍ أَوْ لِتَلَهُّبِ شَوْقٍ جَذَبَهُ اشْتِعَالُ مَحَبَّةٍ

al-maʿnā al-ʾawwalu: ḥīna wajdin ṣādiqin: liʾīnāsi ḍiyāʾi faḍlin jadhabahu ṣafāʾu rajāʾin ʾaw lqṣmatin jadhabahā ṣidqu khawfin ʾaw litalahhubi shawqin jadhabahu ashtiʿālu maḥabbatin

The first meaning is (what takes place) during a true wajd (ecstasy/finding of spiritual rapture) resulting from experiencing: the glow of grace brought by pure hope, or the blow (of might) brought by true fear, or the heat of yearning brought by blazing love.

وَالْمَعْنَى الثَّانِي: اسْمٌ لِطَرِيقِ سَالِكٍ يَسِيرُ بَيْنَ تَمَكُّنٍ وَتَلَوُّنٍ، لَكِنَّهُ إِلَى التَّمَكُّنِ مَا هُوَ يَسْلُكُ الْحَالَ، وَيَلْتَفِتُ إِلَى الْعِلْمِ. فَالْعِلْمُ يَشْغَلُهُ فِي حِينٍ، وَالْحَالُ يَحْمِلُهُ فِي حِينٍ. فَبَلَاؤُهُ بَيْنَهُمَا: يُذِيقُهُ شُهُودًا طَوْرًا وَيَكْسُوهُ غَيرَةً طَوْرًا وَيُرِيهِ غَبْرَةَ تَفَرُّقٍ طَوْرًا

wa-al-maʿnā ath-thānī: asmun liṭarīqi sālikin yasīru bayna tamakkunin watalawwunin, lakinnahu ʾilā at-tamakkuni mā huwa yasluku al-ḥāla, wayaltafitu ʾilā al-ʿilmi. fa-al-ʿilmu yashghaluhu fī ḥīnin, wa-al-ḥālu yaḥmiluhu fī ḥīnin. fabalāʾuhu baynahumā: yudhīquhu shuhūdan ṭawran wayaksūhu ghayratan ṭawran wayurīhi ghabrata tafarruqin ṭawran

The second meaning refers to the path of a traveler moving between establishment and variability, yet they are closer to establishment. They walk down the road of ḥāl (spiritual state) and focus on knowledge. At times, knowledge engrosses them, while at other times, the ḥāl carries them. Their struggle between these two states causes them to: sometimes taste shuhūd, at others become consumed by jealousy, and at yet another phase, see the faint traces of dispersion.

وَالْمَعْنَى الثَّالِثُ، قَالُوا: "الْوَقْتُ الْحَقُّ." أَرَادُوا بِهِ: اسْتِغْرَاقَ رَسْمِ الْوَقْتِ فِي وُجُودِ الْحَقِّ. وَهَذَا الْمَعْنَى يَشُقُّ عَلَى هَذَا الِاسْمِ عِنْدِي. لَكِنَّهُ هُوَ اسْمٌ فِي هَذَا الْمَعْنَى الثَّالِثِ لِحِينٍ تَتَلَاشَى فِيهِ الرُّسُومُ كَشْفًا، لَا وُجُودًا مَحْضًا. وَهُوَ فَوْقُ الْبَرْقِ وَالْوَجْدِ. وَهُوَ يُشَارِفُ مَقَامَ الْجَمْعِ، لَوْ دَامَ وَبَقِيَ. وَلَا يَبْلُغُ وَادِيَ الْوُجُودِ، لَكِنَّهُ يَكْفِي مَؤُنَةَ الْمُعَامَلَةِ وَيُصَفِّي عَيْنَ الْمُسَامَرَةِ وَيُشِمُّ رَوَائِحَ الْوُجُودِ

wa-al-maʿnā ath-thālithu, qālū: "al-waqtu al-ḥaqqu." ʾarādū bihi: astighrāqa rasmi al-waqti fī wujūdi al-ḥaqqi. wahadhā al-maʿnā yashuqqu ʿalā hādhā al-asmi ʿindī. lakinnahu huwa asmun fī hādhā al-maʿnā ath-thālithi liḥīnin tatalāshā fīhi ar-rusūmu kashfan, lā wujūdan maḥḍan. wahuwa fawqu al-barqi wa-al-wajdi. wahuwa yushārifu maqāma al-jamʿi, law dāma wabaqiya. walā yablughu wadiya al-wujūdi, lakinnahu yakfī maʾunata al-muʿāmalati wayuṣaffī ʿayna al-musāmarati wayushimmu rawaʾiḥa al-wujūdi

The third meaning: they said, “Time is the Real.” By this, they meant that the form of time merges into the reality of the Real. To me, this meaning seems too complex for this name. Yet, in this third sense, it applies to the disappearance of forms— not in essence, but in revelation. It surpasses lightning and wajd (ecstasy). If it continued, it would approach the station of union. While it does not reach the valley of wujood (actuality), it nonetheless: relieves one from the burdens of service, purifies intimate dialogue, and lets one savor the scent of wujood (actuality).

الصَّفَاءُ

aṣ-ṣafāʾu

73. Purity

قَالَ اللَّهُ عَزَّ وَجَلَّ }وَإِنَّهُمْ عِنْدَنَا لَمِنَ الْمُصْطَفَيْنَ الْأَخْيَارِ

qāla Allāhu ʿazza wajalla }waʾinnahum ʿindanā lamina al-muṣṭafayna al-ʾakhyāri

Allah, the Almighty, said: {And indeed they are, to Us, among the chosen and outstanding.} [Ṣād 38: 47]

الصَّفَاءُ اسْمٌ لِلْبَرَاءَةِ مِنَ الْكَدَرِ. وَهُوَ فِي هَذَا الْبَابِ سُقُوطُ التَّلوُّنِ. وَهُوَ عَلَى ثَلَاثِ دَرَجَاتٍ.

aṣ-ṣafāʾu asmun li-l-barāʾati min al-kadari. wahuwa fī hādhā al-bābi suqūṭu at-talwwuni. wahuwa ʿalā thalāthi darajātin.

Aṣ-ṣafāʾ is a term for the removal of any impurities. In this context, it signifies the cessation of variability. It exists in three levels:

الدَّرَجَةُ الْأُولَى: صَفَاءُ عِلْمٍ: يُهَذِّبُ لِسُلُوكِ الطَّرِيقِ وَيُبَصِّرُ غَايَةَ الْجِدِّ وَيُصَحِّحُ هِمَّةَ الْقَاصِدِ

ad-darajatu al-ʾūlā: ṣafāʾu ʿilmin: yuhadhdhibu lisulūki aṭ-ṭarīqi wayubaṣṣiru ghāyata al-jiddi wayuṣaḥḥiḥu himmata al-qāṣidi

The first level is clarity of knowledge. It refines one for the journey, reveals the objective of striving, and corrects the seeker’s aspiration.

والدَّرَجَةُ الثَّانِيَةُ: صَفَاءُ حَالٍ: يُشَاهَدُ بِهِ شَوَاهِدُ التَّحْقِيقِ وَيُذَاقُ بِهِ حَلَاوَةُ الْمُنَاجَاةِ وَيُنْسَى بِهِ الْكَوْنُ

wa-ad-darajatu ath-thāniyatu: ṣafāʾu ḥālin: yushāhadu bihi shawahidu at-taḥqīqi wayudhāqu bihi ḥalāwatu al-munājāti wayunsā bihi al-kawnu

The second level is the clarity of the ḥāl (inner state), by which: the fruition of realization is witnessed, the sweetness of intimate dialogue is tasted, and the world is forgotten.

والدَّرَجَةُ الثَّالِثَةُ: صَفَاءُ اتِّصَالٍ: يُدْرِجُ حَظَّ الْعُبُودِيَّةِ فِي حَقِّ الرُّبُوبِيَّةِ وَيُغْرِقُ نِهَايَاتِ الْخَبَرِ فِي بِدَايَاتِ الْعِيَانِ وَيَطْوِي خِسَّةَ التَّكَالِيفِ فِي عَيْنِ الْأَزَلِ

wa-ad-darajatu ath-thālithatu: ṣafāʾu attiṣālin: yudriju ḥaẓẓa al-ʿubūdiyyati fī ḥaqqi ar-rubūbiyyati wayughriqu nihāyāti al-khabari fī bidāyāti al-ʿiyāni wayaṭwī khissata at-takālīfi fī ʿayni al-ʾazali

The third level is the clarity of connection, which subordinates the interest of servitude to the right of Lordship, submerges the endings of (faith through hearing the) reports under the beginnings of (faith through) eye witnessing, and makes the lowliness of the burdens (of the injunctions) vanish into pre-eternity.

السُّرُورُ

as-surūru

74. Joy

قَالَ اللَّهُ عَزَّ وَجَلَّ }قُلْ بِفَضْلِ اللَّهِ وَبِرَحْمَتِهِ فَبِذَلِكَ فَلْيَفْرَحُوا{

qāla Allāhu ʿazza wajalla }qul bifaḍli Allāhi wabiraḥmatihi fabidhalika falyafraḥū{

Allah, the Almighty, said: "Say: In the bounty of Allah and in His mercy—indeed, let them find joy therein…" [Yoonus 10: 58]

والسُّرُورُ اسْمٌ لِاسْتِبْشَارٍ جَامِعٍ، وَهُوَ أَصْفَى مِنَ الْفَرَحِ، لِأَنَّ الْأَفْرَاحَ رُبَّمَا شَابَهَا الْأَحْزَانُ، وَلِذَلِكَ نَزَلَ الْقُرْآنُ بِاسْمِهِ فِي أَفْرَاحِ الدُّنْيَا فِي مَوَاضِعَ، وَوَرَدَ اسْمُ السُّرُورِ فِي المَوْضِعَيْنِ فِي الْقُرْآنِ فِي حَالِ الْآخِرَةِ. وَهُوَ فِي هَذَا الْبَابِ عَلَى ثَلَاثِ دَرَجَات:

wa-as-surūru asmun liāstibshārin jāmiʿin, wahuwa ʾaṣfā min al-faraḥi, liʾanna al-ʾafrāḥa rubbamā shābahā al-ʾaḥzānu, walidhalika nazala al-qurʾānu biāsmihi fī ʾafrāḥi ad-dunyā fī mawaḍiʿa, wawarada asmu as-surūri fī al-mawḍiʿayni fī al-qurʾāni fī ḥāli al-ʾākhirati. wahuwa fī hādhā al-bābi ʿalā thalāthi darajāt:

Bliss (suroor) is a term for complete cheerfulness (istibshār); it is purer than faraḥ (joy), as faraḥ can sometimes blend with a trace of sorrow, and hence the Qur'an speaks of faraḥ on various occasions regarding the joy of this world. However, in the Qur'an, bliss (suroor) is mentioned twice in relation to the state of the hereafter. Thus, it exists at three levels.

الدَّرَجَةُ الْأُولَى سُرُورُ ذَوْقٍ ذَهَبَ بِثَلَاثَةِ أَحْزَانٍ: حُزْنٌ أَوْرَثَهُ خَوْفُ الِانْقِطَاعِ وَحُزْنٌ هَاجَتْهُ ظُلْمَةُ الْجَهْلِ وَحُزْنٌ أَغْشَتْهُ وَحْشَةُ التَّفَرُّقِ

ad-darajatu al-ʾūlā surūru dhawqin dhahaba bithalāthati ʾaḥzānin: ḥuznun ʾawrathahu khawfu al-anqiṭāʿi waḥuznun hājathu ẓulmatu al-jahli waḥuznun ʾaghshathu waḥshatu at-tafarruqi

The first level is the joy of faith, which alleviates three types of sorrow: that which arises from fear of abandonment, that which is provoked by the darkness of ignorance, and that which is hidden by the loneliness of dispersion.

والدَّرَجَةُ الثَّانِيَةُ سُرُورُ شُهُودٍ: كَشَفَ حِجَابَ الْعِلْمِ وَفَكَّ رِقَّ التَّكْلِيفِ وَنَفَى صَغَارَ الِاخْتِيَارِ

wa-ad-darajatu ath-thāniyatu surūru shuhūdin: kashafa ḥijāba al-ʿilmi wafakka riqqa at-taklīfi wanafā ṣaghāra al-akhtiyāri

The second level is the bliss of shuhud, which: lifts the veil of knowledge, breaks the chains of obligations, and ends the lowliness of choice.

والدَّرَجَةُ الثَّالِثَةُ سُرُورُ سَمَاعِ الْإِجَابَةِ، وَهُوَ سُرُورٌ: يَمْحُو آثَارَ الْوَحْشَةِ وَيَقْرَعُ بَابَ الْمُشَاهَدَةِ وَيُضْحِكُ الرُّوحَ

wa-ad-darajatu ath-thālithatu surūru samāʿi al-ʾijābati, wahuwa surūrun: yamḥū ʾāthāra al-waḥshati wayaqraʿu bāba al-mushāhadati wayuḍḥiku ar-rūḥa

The third level is the joy of hearing, experienced by those receptive to it: it dispels loneliness, knocks at the door of mushāhadah, and prompts the soul to laugh.

السِّرُّ

as-sirru

75. The Secret

قَالَ اللَّهُ عَزَّ وَجَلَّ: }اللَّهُ أَعْلَمُ بِمَا فِي أَنفُسِهِمْ{

qāla Allāhu ʿazza wajalla: }Allāhu ʾaʿlamu bimā fī ʾanfusihim{

Allah, the Almighty, said: {…Allah is most knowing of what is within their souls…} [Hood 11: 31]

أَصْحَابُ السِّرِّ هُمُ الْأَخْفِيَاءُ الَّذِينَ وَرَدَ فِيهِمُ الْخَبَرُ، وَهُمْ عَلَى ثَلَاثِ طَبَقَاتٍ عَلَى ثَلَاثِ دَرَجَاتٍ:

ʾaṣḥābu as-sirri humu al-ʾakhfiyāʾu alladhīna warada fīhimu al-khabaru, wahum ʿalā thalāthi ṭabaqātin ʿalā thalāthi darajātin:

The private folk are those whose accounts were reported discreetly. They exist in three tiers, at three levels:

الطَّبَقَةُ الْأُولَى: طَائِفَةٌ عَلَتْ هِمَمُهُمْ، وَصَفَتْقُصُودُهُمْ. وَصَحَّ سُلُوكُهُمْ. وَلَم يُوقَفَ لَهُمْ عَلَى رَسْمٍ. وَلَمْ يُنْسَبُوا إِلَى اسْمٍ. وَلَمْ يُشَرْ إِلَيْهِمْ بِالْأَصَابِعِ. أُولَئِكَ ذَخَائِرُ اللَّهِ حَيْثُ كَانُوا.

aṭ-ṭabaqatu al-ʾūlā: ṭāʾifatun ʿalat himamuhum, waṣafatquṣūduhum. waṣaḥḥa sulūkuhum. walam yūqafa lahum ʿalā rasmin. walam yunsabū ʾilā asmin. walam yushar ʾilayhim bi-l-ʾaṣābiʿi. ʾūlaʾika dhakhāʾiru Allāhi ḥaythu kānū.

The first tier: those with lofty aspirations, sincere intentions, and righteous conduct. Their forms and steps are unseen, they go unmarked, and they are not singled out by gestures. They are indeed Allah’s reserves wherever they may be.

والطَّبَقَةُ الثَّانِيَةُ: طَائِفَةٌ أَشَارُوا عَنْ مَنْزِلٍ وَهُمْ فِي غَيْرِهِ، وَوَرُّوا بِأَمْرٍ وَهُمْ لِغَيْرِهِ، وَنَادَوْا عَلَى شَأْنٍ وَهُمْ عَلَى غَيْرِهِ فَهُمْ بَيْنَ غَيْرَةٍ عَلَيْهِمْ تَسْتُرُهُمْ وَأَدَبٍ فِيهِمْ يَصُونُهُمْ وَظُرْفٍ يُهَذِّبُهُمْ.

wa-aṭ-ṭabaqatu ath-thāniyatu: ṭāʾifatun ʾashārū ʿan manzilin wahum fī ghayrihi, wawarrū biʾamrin wahum lighayrihi, wanādaw ʿalā shaʾanin wahum ʿalā ghayrihi fahum bayna ghayratin ʿalayhim tasturuhum waʾadabin fīhim yaṣūnuhum waẓurfin yuhadhdhibuhum.

The second tier: those who highlighted a station while in another, alluded to an affair while engaged on another, and advocated for a matter while entertaining another. They lie between the shelter of His protection, the decorum of their proper etiquette, and the refinement of their gentle nature.

والطَّبَقَةُ الثَّالِثَةُ: طَائِفَةٌ أَسَرَهُمُ الْحَقُّ عَنْهُمْ، فَأَلَاحَ لَهُمْ لَائِحًا أَذْهَلَهُمْ عَنْ إِدْرَاكِ مَا هُمْ فِيهِ وَهَيَّمَهُمْ عَنْ شُهُودِ مَا هُمْ لَهُ، وَضَنَّ بِحَالِهِمْ عَنْ عِلْمِهِمْ مَا هُمْ بِهِ، فَاسْتَسَرُّوا عَنْهُمْ مَعَ شَوَاهِدَ تَشْهَدُ لَهُمْ بِصِحَّةِ مَقَامِهِمْ، عَنْ قَصْدٍ صَادِقٍ يُهَيِّجُهُ غَيْبٌ وَحُبٌّ صَادِقٌ يَخْفَى عَلَيْهِ عِلْمُهُ، وَوَجْدٌ غَرِيبٌ لَا يَنْكَشِفُ لَهُ مُوقِدُهُ، وَهَذَا مِنْ أَرَقِّ مَقَامَاتِ أَهْلِ الْوِلَايَةِ.

wa-aṭ-ṭabaqatu ath-thālithatu: ṭāʾifatun ʾasarahumu al-ḥaqqu ʿanhum, faʾalāḥa lahum lāʾiḥan ʾadhhalahum ʿan ʾidrāki mā hum fīhi wahayyamahum ʿan shuhūdi mā hum lahu, waḍanna biḥālihim ʿan ʿilmihim mā hum bihi, fāstasarrū ʿanhum maʿa shawahida tashhadu lahum biṣiḥḥati maqāmihim, ʿan qaṣdin ṣādiqin yuhayyijuhu ghaybun waḥubbun ṣādiqun yakhfā ʿalayhi ʿilmuhu, wawajdun gharībun lā yankashifu lahu mūqiduhu, wahadhā min ʾaraqqi maqāmāti ʾahli al-wilāyati.

The third tier: a group that the Real concealed from them, so He revealed to them a vision so bewildering they couldn’t recognize their state, and mystified they couldn’t grasp what they had set out for. Their inner state was shielded from their awareness, veiling them from themselves yet allowing them to witness signs of their station’s uprightness. All this came from a pure intention driven by an unseen purpose, a true love hidden from the intellect, and a wajd (ecstasy) whose kindler is concealed. This is one of the finest stations of the people of walāyah.

النَّفَسُ

an-nafasu

76. Breath

قَالَ اللَّهُ عَزَّ وَجَلَّ: }فَلَمَّا أَفَاقَ قَالَ سُبْحَانَكَ{

qāla Allāhu ʿazza wajalla: }falammā ʾafāqa qāla subḥānaka{

Allah, the Almighty, said: {…And when he recovered, he said: Exalted are You!...} [al-A‘rāf 7: 143]

يُسَمَّى النَّفَسُ نَفَسًا لِتَرَوُّحِ الْمُتَنَفِّسِ بِهِ، وَهُوَ عَلَى ثَلَاثِ دَرَجَاتٍ، وَهِيَ تُشَابِهُ دَرَجَاتِ الْوَقْتِ. وَالْأَنْفَاسُ ثَلَاثَةٌ:

yusammā an-nafasu nafasan litarawwuḥi al-mutanaffisi bihi, wahuwa ʿalā thalāthi darajātin, wahiya tushābihu darajāti al-waqti. wa-al-ʾanfāsu thalāthatun:

Breath is named so because the one who breathes finds ease in it. It exists at three levels, akin to the three times of waqt (timeliness). There are three distinct breaths:

النَّفَسُ الْأَوَّلُ نَفَسٌ فِي حِينِ اسْتِتَارٍمَمْلُوءٍ مِنَ الْكَظْمِ، مُتَعَلِّقٍ بِالْعِلْمِ، إِنْ تَنَفَّسَ تَنَفَّسَ بِالْأَسَفِ، وَإِنْ نَطَقَ نَطَقَ بِالْحُزْنِ، وَعِنْدِي هُوَ مُتَوَلِّدٌ مِنْ وَحْشَةِ الِاسْتِتَارِ، وَهِيَ الظُّلْمَةُ الَّتِي قَالُوا إِنَّهَا مَقَامٌ.

an-nafasu al-ʾawwalu nafasun fī ḥīni astitārinmamlūʾin min al-kaẓmi, mutaʿalliqin bi-l-ʿilmi, ʾin tanaffasa tanaffasa bi-l-ʾasafi, waʾin naṭaqa naṭaqa bi-l-ḥuzni, waʿindī huwa mutawallidun min waḥshati al-astitāri, wahiya aẓ-ẓulmatu allatī qālū ʾinnahā maqāmun.

The first breath is taken while veiled, filled with turmoil and linked to knowledge. When the seeker breathes, it carries sorrow; when he speaks, sadness follows. In my view, this emanates from the loneliness of being veiled. It is the darkness they regard as a station.

وَالنَّفَسُ الثَّانِي نَفَسٌ فِي حِينِ التَّجَلِّي، وَهُوَ نَفَسٌ: شَاخِصٌ عَنْ مَقَامِ السُّرُورِ إِلَى رَوْحِ الْمُعَايَنَةِ مَمْلُوءٌ مِنْ نُورِ الْوُجُودِ شَاخِصٌ إِلَى مُنْقَطَعِ الْإِشَارَةِ

wa-an-nafasu ath-thānī nafasun fī ḥīni at-tajallī, wahuwa nafasun: shākhiṣun ʿan maqāmi as-surūri ʾilā rawḥi al-muʿāyanati mamlūʾun min nūri al-wujūdi shākhiṣun ʾilā munqaṭaʿi al-ʾishārati

The second breath is taken when beholding the Divine appearance, and it is: in the station of bliss, looking up towards the liberation of eye witnessing full of the light of wujud (actuality), and looking up towards the cessation of all signals.

وَالنَّفَسُ الثَّالِثُ نَفَسٌ: مُطَهَّرٌ بِمَاءِ الْقُدْسِ، قَائِمٌ بِإِشَارَاتِ الْأَزَلِ وَهُوَ النَّفَسُ الَّذِي يُسَمَّى بِصِدْقِ النُّورِ فَالنَّفَسُ الْأَوَّلُ لِلْغَيُورِ سِرَاجٌ، وَالثَّانِي لِلْقَاصِدِ مِعْرَاجٌ، وَالثَّالِثُ لِلْمُحَقِّقِ تَاجٌ.

wa-an-nafasu ath-thālithu nafasun: muṭahharun bimāʾi al-qudsi, qāʾimun biʾishārāti al-ʾazali wahuwa an-nafasu alladhī yusammā biṣidqi an-nūri fa-an-nafasu al-ʾawwalu li-l-ghayūri sirājun, wa-ath-thānī li-l-qāṣidi miʿrājun, wa-ath-thālithu li-l-muḥaqqiqi tājun.

The third breath is one that is: purified by the water of holiness, subsisting by the scheme of pre-eternity, and the breath referred to as the pure light. Thus, the first breath is a lamp for the diligent, the second a stairway for the seeker, and the third a crown for the actualizer.

الْغُرْبَةُ

al-ghurbatu

77. Estrangement

قَالَ اللَّهُ عَزَّ وَجَلَّ: }فَلَوْلَا كَانَ مِنَ الْقُرُونِ مِنْ قَبْلِكُمْ أُولُو بَقِيَّةٍ يَنْهَوْنَ عَنِ الْفَسَادِ فِي الْأَرْضِ إِلَّا قَلِيلًا مِمَّنْ أَنْجَيْنَا مِنْهُمْ{

qāla Allāhu ʿazza wajalla: }falawlā kāna min al-qurūni min qablikum ʾūlū baqiyyatin yanhawna ʿani al-fasādi fī al-ʾarḍi ʾillā qalīlan mimman ʾanjaynā minhum{

Allah, the Almighty, said: {So, if only there had been among the generations preceding you those who practiced enduring justice to prevent corruption on earth—except for a few of them whom We saved?...} [Hood 11: 116]

الِاغْتِرَابُ أَمْرٌ يُشَارُ بِهِ إِلَى الِانْفِرَادِ عَنِ الْأَكْفَاءِ. وَهُوَ عَلَى ثَلَاثِ دَرَجَاتٍ:

al-aghtirābu ʾamrun yushāru bihi ʾilā al-anfirādi ʿani al-ʾakfāʾi. wahuwa ʿalā thalāthi darajātin:

Strangeness refers to one’s distinction from their peers. It comes in three levels:

الدَّرَجَةُ الْأُولَى: الْغُرْبَةُ عَنِ الْأَوْطَانِ، وَهَذَا الْغَرِيبُ: مَوْتُهُ شَهَادَةٌ وَيُقَاسُ لَهُ فِي قَبْرِهِ مِنْ مَدْفَنِهِ إِلَى وَطَنِهِ وَيُجْمَعُ يَوْمَ الْقِيَامَةِ إِلَى عِيسَى ابْنِ مَرْيَمَ عَلَيْهِ السَّلَامُ

ad-darajatu al-ʾūlā: al-ghurbatu ʿani al-ʾawṭāni, wahadhā al-gharību: mawtuhu shahādatun wayuqāsu lahu fī qabrihi min madfanihi ʾilā waṭanihi wayujmaʿu yawma al-qiyāmati ʾilā ʿīsā abni maryama ʿalayhi as-salāmu

The first stage is separation from one’s homeland. For this stranger, their death is martyrdom; they will measure the distance between their homeland and their grave in their own graves, and on the Day of Resurrection, they will be united with ‘Eesā (Jesus), son of Maryam (upon him be peace).

الدَّرَجَةُ الثَّانِيَةُ: غُرْبَةُ الْحَالِ، وَهَذَا مِنْ الْغُرَبَاءِ الَّذِينَ طُوبَى لَهُمْ، وَهُوَ رَجُلٌ صَالِحٌ فِي زَمَانٍ فَاسِدٍ بَيْنَ قَوْمٍ فَاسِدِينَ، أَوْ عَالِمٌ بَيْنَ قَوْمٍ جَاهِلِينَ، أَوْ صِدِّيقٌ بَيْنَ قَوْمٍ مُنَافِقِينَ.

ad-darajatu ath-thāniyatu: ghurbatu al-ḥāli, wahadhā min al-ghurabāʾi alladhīna ṭūbā lahum, wahuwa rajulun ṣāliḥun fī zamānin fāsidin bayna qawmin fāsidīna, ʾaw ʿālimun bayna qawmin jāhilīna, ʾaw ṣiddīqun bayna qawmin munāfiqīna.

The second stage is the distinction of hāl, and this stranger belongs to those who are promised blessedness. They are righteous individuals in a time of corruption among corrupt people, or scholars among ignorant ones, or honest persons among hypocrites.

الدَّرَجَةُ الثَّالِثَةُ: غُرْبَةُ الْهِمَّةِ، وَهِيَ غُرْبَةُ طَلَبِ الْحَقِّ، وَهِيَ غُرْبَةُ الْعَارِفِ؛ لِأَنَّ الْعَارِفَ فِي شَاهِدِهِ غَرِيبٌ، وَمَصْحُوبَهُ فِي شَاهِدِهِ غَرِيبٌ، وَمَوْجُودَهُ لَا يَحْمِلُهُ عِلْمٌ أَوْ يُظْهِرُهُ وَجْدٌ، أَوْ يَقُومُ بِهِ رَسْمٌ، أَوْ تُطِيقُهُ إِشَارَةٌ، أَوْ يَشْمَلُهُ اسْمُ غَرِيبٍ، فَغُرْبَةُ الْعَارِفِ غُرْبَةُ الْغُرْبَةِ؛ لِأَنَّهُ غَرِيبُ الدُّنْيَا وَالْآخِرَةِ.

ad-darajatu ath-thālithatu: ghurbatu al-himmati, wahiya ghurbatu ṭalabi al-ḥaqqi, wahiya ghurbatu al-ʿārifi; liʾanna al-ʿārifa fī shāhidihi gharībun, wamaṣḥūbahu fī shāhidihi gharībun, wamawjūdahu lā yaḥmiluhu ʿilmun ʾaw yuẓhiruhu wajdun, ʾaw yaqūmu bihi rasmun, ʾaw tuṭīquhu ʾishāratun, ʾaw yashmaluhu asmu gharībin, faghurbatu al-ʿārifi ghurbatu al-ghurbati; liʾannahu gharību ad-dunyā wa-al-ʾākhirati.

The third stage is the clarity of determination. This is the strangeness in the pursuit of the Real. It is the strangeness of the ‘ārif, as they are unique in their witnesses and companions. Their discoveries are not conveyed through knowledge, revealed by wajd, established by forms, expressed by signals, or defined by descriptions. The strangeness of the ‘ārif is the ultimate strangeness, as they are a stranger both in this life and the hereafter.

الغَرَق

al-gharaq

78. Immersion

قَالَ اللَّهُ عَزَّ وَجَلَّ: }فَلَمَّا أَسْلَمَا وَتَلَّهُ لِلْجَبِينِ{

qāla Allāhu ʿazza wajalla: }falammā ʾaslamā watallahu li-l-jabīni{

Allah, the Almighty, said: {And when they had both submitted and he put him down upon his forehead…} [aṣ-Ṣāffāt 37: 103]

هَذَا اسْمٌ يُشَارُ بِهِ فِي هَذَا الْبَابِ إِلَى مَنْ تَوَسَّطَ الْمَقَامَ، وَجَاوَزَ حَدَّ التَّفَرُّقِ.وَهُوَ عَلَى ثَلَاثِ دَرَجَاتٍ:

hādhā asmun yushāru bihi fī hādhā al-bābi ʾilā man tawassaṭa al-maqāma, wajāwaza ḥadda at-tafarruqi.wahuwa ʿalā thalāthi darajātin:

This term, in this chapter, pertains to one who has reached the midpoint of the station and crossed the threshold of tafarruq (dispersion). It exists at three levels:

الدَّرَجَةُ الْأُولَى: اسْتِغْرَاقُ الْعِلْمِ فِي عَيْنِ الْحَالِ، وَهَذَا رَجُلٌ: قَدْ ظَفِرَ بِالِاسْتِقَامَةِ وَتَحَقَّقَ فِي الْإِشَارَةِ فَاسْتَحَقَّ صِحَّةَ النِّسْبَةِ

ad-darajatu al-ʾūlā: astighrāqu al-ʿilmi fī ʿayni al-ḥāli, wahadhā rajulun: qad ẓafira bi-l-astiqāmati wataḥaqqaqa fī al-ʾishārati fāstaḥaqqa ṣiḥḥata an-nisbati

The first stage is the submergence of knowledge into the inward state, and this pertains to someone who has achieved uprightness, discerned the signs, and thus deserves the station.

الدَّرَجَةُ الثَّانِيَةُ: اسْتِغْرَاقُ الْإِشَارَةِ فِي الْكَشْفِ، وَهَذَا رَجُلٌ: يَنْطِقُ عَنْ مَوْجُودِهِ وَيَسِيرُ مَعَ مَشْهُودِهِ وَلَا يُحِسُّ بِرُعُونَةِ رَسْمِهِ

ad-darajatu ath-thāniyatu: astighrāqu al-ʾishārati fī al-kashfi, wahadhā rajulun: yanṭiqu ʿan mawjūdihi wayasīru maʿa mashhūdihi walā yuḥissu biruʿūnati rasmihi

The second level is the submergence of signals into disclosure, and this is a person who speaks of their own discoveries, walks along with their visions, and does not feel their crude form.

والدَّرَجَةُ الثَّالِثَةُ: اسْتِغْرَاقُ الشَّوَاهِدِ فِي الْجَمْعِ، وَهَذَا رَجُلٌ: شَمَلَتْهُ أَنْوَارُ الْأَوَّلِيَّةِ فَفَتَحَ عَيْنَهُ فِي مُطَالَعَةِ الْأَزَلِيَّةِ فَتَخَلَّصَ مِنَ الْهِمَمِ الدَّنِيَّةِ

wa-ad-darajatu ath-thālithatu: astighrāqu ash-shawahidi fī al-jamʿi, wahadhā rajulun: shamalathu ʾanwaru al-ʾawwaliyyati fafataḥa ʿaynahu fī muṭālaʿati al-ʾazaliyyati fatakhallaṣa min al-himami ad-daniyyati

The third level is the submergence of manifestations into union, and this is a person who: was veiled by the lights of (Divine) antecedence, so they gazed with open eyes into pre-eternity, thus freeing themselves from lower aspirations.

الْغَيْبَةُ

al-ghaybatu

79. Absence

قَالَ اللَّهُ عَزَّ وَجَلَّ: }وَتَوَلَّى عَنْهُمْ وَقَالَ يَاأَسَفَى عَلَى يُوسُفَ{

qāla Allāhu ʿazza wajalla: }watawallā ʿanhum waqāla yāʾasafā ʿalā yūsufa{

Allah, the Almighty, said: "And He turned away from them and said: Oh, my sorrow over Yoosuf." [Yoosuf 12: 84]

الْغَيْبَةُ الَّتِي يُشَارُ إِلَيْهَا فِي هَذَا الْبَابِ عَلَى ثَلَاثِ دَرَجَاتٍ:

al-ghaybatu allatī yushāru ʾilayhā fī hādhā al-bābi ʿalā thalāthi darajātin:

The absence referred to here occurs at three levels:

الدَّرَجَةُ الْأُولَى غَيْبَةُ الْمُرِيدِ فِي تَخَلُّصِ الْقَصْدِ عَنْ أَيْدِي الْعَلَائِقِ، وَدَرْكِ الْعَوَائِقِ لِالْتِمَاسِ الْحَقَائِقِ

ad-darajatu al-ʾūlā ghaybatu al-murīdi fī takhalluṣi al-qaṣdi ʿan ʾaydī al-ʿalāʾiqi, wadarki al-ʿawaʾiqi liāltimāsi al-ḥaqāʾiqi

The first level is the seeker's absence in freeing the intent from the grasp of attachments and the encumbrance of obstacles, to pursue the truths.

والدَّرَجَةُ الثَّانِيَةُ غَيْبَةُ السَّالِكِ عَنْ رُسُومِ الْعِلْمِ وَعِلَلِ السَّعْيِ وَرُخَصِ الْفُتُورِ

wa-ad-darajatu ath-thāniyatu ghaybatu as-sāliki ʿan rusūmi al-ʿilmi waʿilali as-saʿyi warukhaṣi al-futūri

The second level is the traveler’s absence from the complexities of knowledge, the flaws in service, and the compromises of sloth.

والدَّرَجَةُ الثَّالِثَةُ غَيْبَةُ الْعَارِفِ عَنْ عُيُونِ الْأَحْوَالِ وَالشَّوَاهِدِ وَالدَّرَجَاتِ فِي حِصْنِ الْجَمْعِ

wa-ad-darajatu ath-thālithatu ghaybatu al-ʿārifi ʿan ʿuyūni al-ʾaḥwali wa-ash-shawahidi wa-ad-darajāti fī ḥiṣni al-jamʿi

The third level is the absence of the knower in beholding the states, manifestations, and stations within the fortress of union.

التَّمَكُّنِ

at-tamakkuni

80. Establishedness

قَالَ اللَّهُ عَزَّ وَجَلَّ: }وَلَا يَسْتَخِفَّنَّكَ الَّذِينَ لَا يُوقِنُونَ{

qāla Allāhu ʿazza wajalla: }walā yastakhiffannaka alladhīna lā yūqinūna{

Allah, the Almighty, said: {…And let not those who do not believe disquiet you.} [Ar-Room 30: 60]

التَّمَكُّنُ فَوْقَ الطُّمَأْنِينَةِ، وَهُوَ الْإِشَارَةُ إِلَى غَايَةِ الِاسْتِقْرَارِ. وَهُوَ عَلَى ثَلَاثِ دَرَجَاتٍ:

at-tamakkunu fawqa aṭ-ṭumaʾanīnati, wahuwa al-ʾishāratu ʾilā ghāyati al-astiqrāri. wahuwa ʿalā thalāthi darajātin:

Establishment is above tranquility, and it pertains to the highest level of stability. It exists in three stages:

الدَّرَجَةُ الْأُولَى تَمَكُّنُ الْمُرِيدِ؛ وَهُوَ أَنْ يَجْتَمِعَ لَهُ: صِحَّةُ قَصْدٍ تُسَيِّرُهُ وَلَمْعُ شُهُودٍ يَحْمِلُهُ وَسِعَةُ طَرِيقٍ تُرَوِّحُهُ

ad-darajatu al-ʾūlā tamakkunu al-murīdi; wahuwa ʾan yajtamiʿa lahu: ṣiḥḥatu qaṣdin tusayyiruhu walamʿu shuhūdin yaḥmiluhu wasiʿatu ṭarīqin turawwiḥuhu

The first level is the establishment of the seeker, and it involves combining: correct intent to ignite the spark of witnessing, guiding them along the breadth of the path, and providing them respite.

والدَّرَجَةُ الثَّانِيَةُ تَمَكُّنُ السَّالِكِ، وَهُوَ أَنْ يَجْتَمِعَ لَهُ: صِحَّةُ انْقِطَاعٍ وَبَرْقُ كَشْفٍ وَ صَفَاءُ حَالٍ

wa-ad-darajatu ath-thāniyatu tamakkunu as-sāliki, wahuwa ʾan yajtamiʿa lahu: ṣiḥḥatu anqiṭāʿin wabarqu kashfin wa ṣafāʾu ḥālin

The second level is the establishment of the traveler, and it involves combining: genuine detachment, the clarity of revelation, purity of state.

والدَّرَجَةُ الثَّالِثَةُ تَمَكُّنُ الْعَارِفِ، وَهُوَ أَنْ: يَحْصُلَ فِي الْحَضْرَةِ فَوْقَ حَجْبِ الطَّلَبِ لَابِسًا نُورَ الْوُجُودِ

wa-ad-darajatu ath-thālithatu tamakkunu al-ʿārifi, wahuwa ʾan: yaḥṣula fī al-ḥaḍrati fawqa ḥajbi aṭ-ṭalabi lābisan nūra al-wujūdi

The third level is the establishment of the ‘ārif, and this is: to reach the presence (al-ḥaḍrah) above the veils of pursuit wearing the light of acquisition.

الْحَقَائِقُ

al-Ḥaqāʾiq

Section 9 · Realities

وَأَمَّا قِسْمُ الْحَقَائِقِ فَهُوَ عَشَرَةُ أَبْوَابٍ، وَهِيَ: الْمُكَاشَفَةُ، وَالْمُشَاهَدَةُ، وَالْمُعَايَنَةُ، وَالْحَيَاةُ، وَالْقَبْضُ، وَالْبَسْطُ، وَالسُّكْرُ، وَالصَّحْوُ، وَالِاتِّصَالُ، وَالِانْفِصَالُ.

waʾammā qismu al-ḥaqāʾiqi fahuwa ʿasharatu ʾabwabin, wahiya: al-mukāshafatu, wa-al-mushāhadatu, wa-al-muʿāyanatu, wa-al-ḥayātu, wa-al-qabḍu, wa-al-basṭu, wa-as-sukru, wa-aṣ-ṣaḥwu, wa-al-attiṣālu, wa-al-anfiṣālu.

The section of Realities has ten chapters: Unveiling, Witnessing, Direct Beholding, Life, Contraction, Expansion, Intoxication, Sobriety, Connection, and Separation.

الْمُكَاشَفَةِ

al-mukāshafati

81. Unveiling

قَالَ اللَّهُ عَزَّ وَجَلَّ: "فَأَوْحَى إِلَى عَبْدِهِ مَا أَوْحَى"

qāla Allāhu ʿazza wajalla: "faʾawḥā ʾilā ʿabdihi mā ʾawḥā"

Allah, the Almighty, said: "And He revealed to His servant what He revealed." [an-Najm 53:10]

الْمُكَاشَفَةُ مُهَادَاةُ السِّرِّ بَيْنَ مُتَبَاطِنَيْنِ،وَهِيَ فِي هَذَا الْبَابِ بُلُوغُ مَا وَرَاءَ الْحِجَابِ وُجُودًا،وَهِيَ عَلَى ثَلَاثِ دَرَجَات:

al-mukāshafatu muhādātu as-sirri bayna mutabāṭinayni,wahiya fī hādhā al-bābi bulūghu mā warāʾa al-ḥijābi wujūdan,wahiya ʿalā thalāthi darajāt:

Disclosure is the exchange of secrets between two intimate interiors. In this regard, it means piercing through the veils in reality. It comes in three levels:

الدَّرَجَةُ الْأُولَى مُكَاشَفَةٌ تَدُلُّ عَلَى التَّحْقِيقِ الصَّحِيحِ، وَهِيَ لَا تَكُونُ مُسْتَدَامَةً، فَإِذَا كَانَتْ حِينًا دُونَ حِينٍ، وَلَمْ يُعَارِضْهَا تَفَرُّقٌ، غَيْرَ أَنَّ الْغَيْنَ رُبَّمَا شَابَ مَقَامَهُ، عَلَى أَنَّهُ قَدْ بَلَغَ مَبْلَغًا لَا يَلْفِتُهُ قَاطِعٌ، وَلَا يَلْوِيهِ سَبَبٌ، وَلَا يَقْتَطِعُهُ حَظٌّ، وَهِيَ دَرَجَةُ الْقَاصِدِ.

ad-darajatu al-ʾūlā mukāshafatun tadullu ʿalā at-taḥqīqi aṣ-ṣaḥīḥi, wahiya lā takūnu mustadāmatan, faʾidhā kānat ḥīnan dūna ḥīnin, walam yuʿāriḍhā tafarruqun, ghayra ʾanna al-ghayna rubbamā shāba maqāmahu, ʿalā ʾannahu qad balagha mablaghan lā yalfituhu qāṭiʿun, walā yalwīhi sababun, walā yaqtaṭiʿuhu ḥaẓẓun, wahiya darajatu al-qāṣidi.

The first stage is a disclosure that leads to the right understanding. It is not permanent at this level. When it is intermittent but not interrupted by tafarruq (dispersion), even if their station is briefly obscured by clouds, [the seeker] has reached a stage where no distraction will divert them, no cause will sway them, and no self-interest will hinder them. This is the stage of al-qāṣid (the pursuer).

فَإِذَا اسْتَدَامَتْ فَهِيَ الدَّرَجَةُ الثَّانِيَةُ.

faʾidhā astadāmat fahiya ad-darajatu ath-thāniyatu.

If this remains constant, then it becomes the second level.

وَأَمَّا الدَّرَجَةُ الثَّالِثَةُ فَمُكَاشَفَةُ عَيْنٍ، لَا مُكَاشَفَةُ عِلْمٍ، وَهِيَ مُكَاشَفَةٌ لَا تَذَرُ سِمَةً تُشِيرُ إِلَى الْتِذَاذٍ، أَوْ تُلْجِئُ إِلَى تَوَقُّفٍ، أَوْ تَنْزِلُ عَلَى تَرَسُّمٍ، وَغَايَةُ هَذِهِ الْمُكَاشَفَةِ الْمُشَاهَدَةُ.

waʾammā ad-darajatu ath-thālithatu famukāshafatu ʿaynin, lā mukāshafatu ʿilmin, wahiya mukāshafatun lā tadharu simatan tushīru ʾilā at-tidhādhin, ʾaw tuljiʾu ʾilā tawaqqufin, ʾaw tanzilu ʿalā tarassumin, waghāyatu hādhihi al-mukāshafati al-mushāhadatu.

For the third level is the unveiling of the very reality itself, not merely knowing it. This unveiling leaves no trace of enjoyment, causes a pause, or settles for any image. Its conclusion is witnessing.

الْمُشَاهَدَةُ

al-mushāhadatu

82. Witnessing

قَالَ اللَّهُ عَزَّ وَجَلَّ: "إِنَّ فِي ذَلِكَ لَذِكْرَى لِمَنْ كَانَ لَهُ قَلْبٌ أَوْ أَلْقَى السَّمْعَ وَهُوَ شَهِيدٌ"

qāla Allāhu ʿazza wajalla: "ʾinna fī dhālika ladhikrā liman kāna lahu qalbun ʾaw ʾalqā as-samʿa wahuwa shahīdun"

Allah, the Almighty, said: "Indeed, in this there is a reminder for him who has a heart and is eager to hear, and is ever a witness to the truth." [Qāf 50:37]

الْمُشَاهَدَةُ سُقُوطُ الْحِجَابِ بَتًّاوَهِيَ فَوْقَ الْمُكَاشَفَةِلِأَنَّ الْمُكَاشَفَةَ وِلَايَةُ النَّعْتِ، وَفِيهِ شَيْءٌ مِنْ بَقَايَا الرَّسْمِ، وَالْمُشَاهَدَةَ وِلَايَةُ الْعَيْنِ وَالذَّاتِ. وَهِيَ عَلَى ثَلَاثِ دَرَجَات.

al-mushāhadatu suqūṭu al-ḥijābi battanwahiya fawqa al-mukāshafatiliʾanna al-mukāshafata wilāyatu an-naʿti, wafīhi shayʾun min baqāyā ar-rasmi, wa-al-mushāhadata wilāyatu al-ʿayni wa-adh-dhāti. wahiya ʿalā thalāthi darajāt.

Witnessing is the complete removal of the veil. It surpasses al-mukāshafah (disclosure) since al-mukāshafah focuses on attributes, so it retains some traces of images. Witnessing, on the other hand, focuses on the Divine essence (dhāt), so it has none of these remains. There are three levels of witnessing:

الدَّرَجَةُ الْأُولَى مُشَاهَدَةُ مِعْرِفَةٍ،تَجْرِي فَوْقَ حُدُودِ الْعِلْمِ، فِي لَوَائِحِ نُورِ الْوُجُودِ، مُنِيخَةً بِفِنَاءِ الْجَمْعِ.

ad-darajatu al-ʾūlā mushāhadatu miʿrifatin,tajrī fawqa ḥudūdi al-ʿilmi, fī lawaʾiḥi nūri al-wujūdi, munīkhatan bifināʾi al-jamʿi.

The first level is witnessing ma‘rifah (recognition), which surpasses the limits of knowledge on the tablets of the light of actualization, causing their mount to kneel in the front courtyard of (the citadel of) jam‘ (togetherness).

والدَّرَجَةُ الثَّانِيَةُ مُشَاهَدَةُ مُعَايَنَةٍ، تَقْطَعُ حِبَالَ الشَّوَاهِدِ، وَتَلْبَسُ نُعُوتَ الْقُدْسِ، وَتُخْرِسُ أَلْسِنَةَ الْإِشَارَاتِ.

wa-ad-darajatu ath-thāniyatu mushāhadatu muʿāyanatin, taqṭaʿu ḥibāla ash-shawahidi, watalbasu nuʿūta al-qudsi, watukhrisu ʾalsinata al-ʾishārāti.

The second level is the eye that witnesses, severing the bonds of signposts, bearing the marks of sanctity, and silencing the tongues of symbolism.

والدَّرَجَةُ الثَّالِثَةُ مُشَاهَدَةُ جَمْعٍ. تَجْذِبُ إِلَى عَيْنِ الْجَمْعِ، مَالِكَةً لِصِحَّةِ الْوُرُودِ، رَاكِبَةً بَحْرَ الْوُجُودِ.

wa-ad-darajatu ath-thālithatu mushāhadatu jamʿin. tajdhibu ʾilā ʿayni al-jamʿi, mālikatan liṣiḥḥati al-wurūdi, rākibatan baḥra al-wujūdi.

The third level is witnessing jam‘, which draws towards its locus with certainty of the advent and sailing the ocean of full actualization.

المُعَايَنَةُ

al-muʿāyanatu

83. Direct Beholding

قَالَ اللَّهُ عَزَّ وَجَلَّ: "أَلَمْ تَرَ إِلَى رَبِّكَ كَيْفَ مَدَّ الظِّلَّ"

qāla Allāhu ʿazza wajalla: "ʾalam tara ʾilā rabbika kayfa madda aẓ-ẓilla"

Allah, the Almighty, said: {…Have you not turned your vision to your Lord? —How He doth lengthen the shadow!...}[al-Furqān 25:45]

الْمُعَايَنَةُ ثَلَاثٌ: إِحْدَاهَا: مُعَايَنَةُ الْأَبْصَارِ.

al-muʿāyanatu thalāthun: ʾiḥdāhā: muʿāyanatu al-ʾabṣāri.

There are three types of beholding: the first is the sight of the eyes.

الثَّانِيَةُ: مُعَايَنَةُ عَيْنِ الْقَلْبِ، وَهِيَ مَعْرِفَةُ عَيْنِ الشَّيْءِ عَلَى نَعْتِهِ، عِلْمًا يَقْطَعُ الرَّيْبَةَ، وَلَا تَشُوبُهُ حَيْرَةٌ،وَهَذِهِ مُعَايَنَةٌ بِشَوَاهِدِ الْعِلْمِ.

ath-thāniyatu: muʿāyanatu ʿayni al-qalbi, wahiya maʿrifatu ʿayni ash-shayʾi ʿalā naʿtihi, ʿilman yaqṭaʿu ar-raybata, walā tashūbuhu ḥayratun,wahadhihi muʿāyanatun bishawahidi al-ʿilmi.

The second is the seeing of the eye of the heart, and this is understanding the essence of things according to their attributes. This understanding dispels doubt and is free from ambiguity. It is seeing through the signs of knowledge.

الثَّالِثَةُ: مُعَايَنَةُ عَيْنِ الرُّوحِ، وَهِيَ الَّتِي تُعَايِنُ الْحَقَّ عِيَانًا مَحْضًا، وَالْأَرْوَاحُ إِنَّمَا طَهُرَتْ وَأُكْرِمَتْ بِالْبَقَاءِ لِتُعَايِنَ سَنَاءَ الْحَضْرَةِ، وَتُشَاهِدَ بَهَاءَ الْعِزَّةِ، وَتَجْذِبَ الْقُلُوبَ إِلَى فِنَاءِ الْحَضْرَةِ.

ath-thālithatu: muʿāyanatu ʿayni ar-rūḥi, wahiya allatī tuʿāyinu al-ḥaqqa ʿiyānan maḥḍan, wa-al-ʾarwaḥu ʾinnamā ṭahurat waʾukrimat bi-l-baqāʾi lituʿāyina sanāʾa al-ḥaḍrati, watushāhida bahāʾa al-ʿizzati, watajdhiba al-qulūba ʾilā fināʾi al-ḥaḍrati.

The third is the seeing of the eye of the spirit, and this is the eye that sees the reality with complete clarity. Indeed, spirits become pure and honored by subsistence only to see the light of the Divine presence and witness the glory of the Divine might, drawing hearts close to the Divine presence.

الْحَيَاة

al-ḥayāh

84. Life

قَالَ اللَّهُ عَزَّ وَجَلَّ: "أَوَمَنْ كَانَ مَيْتًا فَأَحْيَيْنَاه"

qāla Allāhu ʿazza wajalla: "ʾawaman kāna maytan faʾaḥyaynāh"

Allah, the Almighty, said: "And is one who was dead and We gave him life…" [al-An‘ām 6:122]

اسْمُ الْحَيَاةِ فِي هَذَا الْبَابِ يُشَارُ بِهِ إِلَى ثَلَاثَةِ أَشْيَاءَ:

asmu al-ḥayāti fī hādhā al-bābi yushāru bihi ʾilā thalāthati ʾashyāʾa:

In this context, the term "life" refers to three things:

الْحَيَاةُ الْأُولَى حَيَاةُ الْعِلْمِ مِنْ مَوْتِ الْجَهْلِ، وَلَهَا ثَلَاثَةُ أَنْفَاسٍ: نَفْسُ الْخَوْفِ وَنَفْسُ الرَّجَاءِ وَنَفْسُ الْمَحَبَّةِ

al-ḥayātu al-ʾūlā ḥayātu al-ʿilmi min mawti al-jahli, walahā thalāthatu ʾanfāsin: nafsu al-khawfi wanafsu ar-rajāʾi wanafsu al-maḥabbati

The first life springs to existence through knowledge from the death of ignorance. It has three breaths: the breath of fear, the breath of hope, and the breath of love.

والْحَيَاةُ الثَّانِيَةُ حَيَاةُ الْجَمْعِ مِنْ مَوْتِ التَّفْرِقَةِ، وَلَهَا ثَلَاثَةُ أَنْفَاسٍ: نَفَسُ الِاضْطِرَارِ وَنَفَسُ الِافْتِقَارِ وَنَفَسُ الِافْتِخَارِ

wa-al-ḥayātu ath-thāniyatu ḥayātu al-jamʿi min mawti at-tafriqati, walahā thalāthatu ʾanfāsin: nafasu al-aḍṭirāri wanafasu al-aftiqāri wanafasu al-aftikhāri

The second life springs to life through jam‘ from the death of dispersion. It has three breaths: the breath of dependence, the breath of need, and the breath of pride.

والْحَيَاةُ الثَّالِثَةُ حَيَاةُ الْوُجُودِ. وَهِيَ حَيَاةٌ بِالْحَقِّ، وَلَهَا ثَلَاثَةُ أَنْفَاسٍ: نَفَسُ الْهَيْبَةِ، وَهُوَ يُمِيتُ الِاعْتِلالَ وَنَفَسُ الْوُجُودِ، وَهُوَ يَمْنَعُ الِانْفِصَالَ وَنَفَسُ الِانْفِرَادِ وَهُوَ يُورِثُ الِاتِّصَالَ وَلَيْسَ وَرَاءَ ذَلِكَ مَلْحَظٌ لِلنَّظَّارَةِ، وَلَا طَاقَةٌ لِلْإِشَارَةِ.

wa-al-ḥayātu ath-thālithatu ḥayātu al-wujūdi. wahiya ḥayātun bi-l-ḥaqqi, walahā thalāthatu ʾanfāsin: nafasu al-haybati, wahuwa yumītu al-aʿtilāla wanafasu al-wujūdi, wahuwa yamnaʿu al-anfiṣāla wanafasu al-anfirādi wahuwa yūrithu al-attiṣāla walaysa warāʾa dhālika malḥaẓun li-n-naẓẓārati, walā ṭāqatun li-l-ʾishārati.

The third life is the life of actualization, and it subsists by the Real. It has three breaths: the breath of awe, which eradicates all flaws; the breath of actualization, which prevents all detachment; and the breath of singularity, which fosters attachment. There is nothing beyond this that can be perceived by spectators or thinkers or pointed out by allusions.724

الْقَبْضٌ

al-qabḍun

85. Contraction

قَالَ اللَّهُ عَزَّ وَجَلَّ: "ثُمَّ قَبَضْنَاهُ إِلَيْنَا قَبْضًا يَسِيرًا"

qāla Allāhu ʿazza wajalla: "thumma qabaḍnāhu ʾilaynā qabḍan yasīran"

Allah, the Almighty, said: {Then We grasped it gently (or gradually).} [al-Furqān 25:46]

الْقَبْضُ فِي هَذَا الْبَابِ اسْمٌ يُشَارُ بِهِ إِلَى مَقَامِ الضَّنَائِنِ الَّذِينَ ادَّخَرَهُمُ الْحَقُّ اصْطِنَاعًا لِنَفْسِهِ. وَهُمْ ثَلَاثُ فِرَقٍ:

al-qabḍu fī hādhā al-bābi asmun yushāru bihi ʾilā maqāmi aḍ-ḍanāʾini alladhīna addakharahumu al-ḥaqqu aṣṭināʿan linafsihi. wahum thalāthu firaqin:

Constriction in this chapter refers to the station of the precious ones whom the Real has spared for Himself. They are divided into three groups:

فِرْقَةٌ قَبْضُهُمْ إِلَيْهِ؛ قَبْضُ التَّوَقِّي، فَضَنَّ بِهِمْ عَنْ أَعْيُنِ الْعَالَمِينَ.

firqatun qabḍuhum ʾilayhi; qabḍu at-tawaqqī, faḍanna bihim ʿan ʾaʿyuni al-ʿālamīna.

A group He protected by confining them to Himself, shielding them from the gaze of people.

وَفِرْقَةٌ قَبَضَهُمْ بِسِتْرِهِمْ فِي لِبَاسِ التَّلْبِيسِ، وَأَسْبَلَ عَلَيْهِمْ أَكِلَّةَ الرُّسُومِ، فَأَخْفَاهُمْ عَنْ عُيُونِ الْعَالَمِ.

wafirqatun qabaḍahum bisitrihim fī libāsi at-talbīsi, waʾasbala ʿalayhim ʾakillata ar-rusūmi, faʾakhfāhum ʿan ʿuyūni al-ʿālami.

A group He confined within Himself, cloaked them in the cloak of disguise and draped them with forms, so He hid them from the sight of people.

وَفِرْقَةٌ قَبْضُهُمْ مِنْهُمْ إِلَيْهِ، فَصَافَاهُمْ مُصَافَاةَ سِرٍّ، فَضَنَّ بِهِمْ عَلَيْهِمْ.

wafirqatun qabḍuhum minhum ʾilayhi, faṣāfāhum muṣāfāta sirrin, faḍanna bihim ʿalayhim.

A group He secluded from themselves, turning towards Him, so He brought them secretly into His close company and spared them from themselves.

الْبَسْطُ

al-basṭu

86. Expansion

قَالَ اللَّهُ عَزَّ وَجَلَّ: "يَذْرَؤُكُمْ فِيهِ"

qāla Allāhu ʿazza wajalla: "yadhraʾukum fīhi"

Allah, the Almighty, said: {…He multiplies you thereby…} [ash-Shoorā 42:11]

الْبَسْطُ: أَنْ يُرْسِلَ شَوَاهِدَ الْعَبْدِ فِي مَدَارِجِ الْعِلْمِ، وَيُسْبِلَ عَلَى بَاطِنِهِ رِدَاءَ الِاخْتِصَاصِ، وَهُمْ أَهْلُ التَّلْبِيسِ،وَإِنَّمَا بُسِطُوا فِي مَيْدَانِ الْبَسْطِ، لِأحَدِ ثَلَاثِ مَعَانٍ، لِكُلِّ مَعْنًى طَائِفَةٌ.

al-basṭu: ʾan yursila shawahida al-ʿabdi fī madāriji al-ʿilmi, wayusbila ʿalā bāṭinihi ridāʾa al-akhtiṣāṣi, wahum ʾahlu at-talbīsi,waʾinnamā busiṭū fī maydāni al-basṭi, liʾaḥadi thalāthi maʿānin, likulli maʿnanā ṭāʾifatun.

Expansion occurs when [Allah] bestows the exterior of the servant with the signs of knowledge and clothes their inner self with the mantle of devotion. These are the ones in disguise. They have been expanded within the domain of expansion for one of three reasons; each reason has its own group:

فَطَائِفَةٌ بُسِطَتْ رَحْمَةً لِلْخَلْقِ، يُبَاسِطُونَهُمْ وَيُلَابِسُونَهُمْ، فَيَسْتَضِيئُونَ بِنُورِهِمْ، وَالْحَقَائِقُ مَجْمُوعَةٌ، وَالسَّرَائِرُ مَصُونَةٌ.

faṭāʾifatun busiṭat raḥmatan li-l-khalqi, yubāsiṭūnahum wayulābisūnahum, fayastaḍīʾūna binūrihim, wa-al-ḥaqāʾiqu majmūʿatun, wa-as-sarāʾiru maṣūnatun.

One group has been created as a mercy for the creation. They are kind to them, mingle with them, so that they may find enlightenment in their radiance. Meanwhile, the realities gather and the inner mysteries are safeguarded.

وَطَائِفَةٌ بُسِطَتْ لِقُوَّةِ مُعَايَنَتِهِمْ، وَتَصْمِيمِ مَنَاظِرِهِمْ؛ لِأَنَّهُمْ طَائِفَةٌ لَا تُخَالِجُ الشَّوَاهِدُ مَشْهُودَهُمْ، وَلَا تَضْرِبُ رِيَاحُ الرُّسُومِ مَوْجُودَهُمْ، فَهُمْ مَبْسُوطُونَ فِي قَبْضَةِ الْقَبْضِ.

waṭāʾifatun busiṭat liquwwati muʿāyanatihim, wataṣmīmi manāẓirihim; liʾannahum ṭāʾifatun lā tukhāliju ash-shawahidu mashhūdahum, walā taḍribu riyāḥu ar-rusūmi mawjūdahum, fahum mabsūṭūna fī qabḍati al-qabḍi.

Another group has been strengthened by the clarity of their sight and the steadiness of their perception, for their insights are not confounded by signs and the winds of worldly forms do not assail their grasp. Thus, they are held within the confines of qabḍ.

وَطَائِفَةٌ بُسِطَتْ أَعْلَامًا عَلَى الطَّرِيقِ، وَأَئِمَّةً لِلْهُدَى، وَمَصَابِيحَ لِلسَّالِكِينَ.

waṭāʾifatun busiṭat ʾaʿlāman ʿalā aṭ-ṭarīqi, waʾaʾimmatan lillāh, wamaṣābīḥa li-s-sālikīna.

Another group was expanded like flags on the path, imams of guidance, and beacons for the travelers.

السُّكْرُ

as-sukru

87. Intoxication

قَالَ اللَّهُ عَزَّ وَجَلَّ: "قَالَ رَبِّ أَرِنِي أَنْظُرْ إِلَيْكَ"

qāla Allāhu ʿazza wajalla: "qāla rabbi ʾarinī ʾanẓur ʾilayka"

Allah, the Almighty, said: {…my Lord, show me [Yourself] that I may look at You…} [al-A‘raf 7:143]

السُّكْرُ فِي هَذَا الْبَابِ اسْمٌ يُشَارُ بِهِ إِلَى سُقُوطِ التَّمَالُكِ فِي الطَّرَبِ، وَهَذَا مِنْ مَقَامَاتِ الْمُحِبِّينَ خَاصَّةً، فَإِنَّ عُيُونَ الْفَنَاءِ لَا تَقْبَلُهُ، وَمَنَازِلَ الْعِلْمِ لَا تَبْلُغُهُ. وَلِلسُّكْرِ ثَلَاثُ عَلَامَاتٍ: الضِّيقُ عَنْ الِاشْتِغَالِ بِالْخَبَرِ، وَالتَّعْظِيمُ قَائِمٌ وَاقْتِحَامُ لُجَّةِ الشَّوْقِ، وَالتَّمَكُّنُ دَائِمٌ وَالْغَرَقُ فِي بَحْرِ السُّرُورِ، وَالصَّبْرُ هَائِمٌ

as-sukru fī hādhā al-bābi asmun yushāru bihi ʾilā suqūṭi at-tamāluki fī aṭ-ṭarabi, wahadhā min maqāmāti al-muḥibbīna khāṣṣatan, faʾinna ʿuyūna al-fanāʾi lā taqbaluhu, wamanāzila al-ʿilmi lā tablughuhu. wa-li-s-sukri thalāthu ʿalāmātin: aḍ-ḍīqu ʿan al-ashtighāli bi-l-khabari, wa-at-taʿẓīmu qāʾimun waqtiḥāmu lujjati ash-shawqi, wa-at-tamakkunu dāʾimun wa-al-gharaqu fī baḥri as-surūri, wa-aṣ-ṣabru hāʾimun

Intoxication in this matter is referred to as the loss of control during moments of excitement. It pertains specifically to the stations of lovers, for the certainties of self-annihilation reject it and the stations of knowledge cannot reach it. There are three signs of intoxication: a detachment from mundane affairs, a profound reverence that sails through the middle of the ocean of longing, and an unceasing devotion that drowns in the sea of bliss. The patient remains steadfast despite their distress.

وَمَا سِوَى هَذَا فَحَيْرَةٌ تُنْحَلُ اسْمَ السُّكْرِ جَهْلًا، أَوْ هَيَمَانًا يُسَمَّى بِاسْمِهِ جَورًا.

wamā siwā hādhā faḥayratun tunḥalu asma as-sukri jahlan, ʾaw hayamānan yusammā biāsmihi jawran.

Anything beyond this is merely confusion mistakenly called intoxication or mystification, unjustifiably named.

وَمَا سِوَى ذَلِكَ فَكُلُّهُ يُنَاقِضُ الْبَصَائِرَ، كَسُكْرِ الْحِرْصِ، وَسُكْرِ الْجَهْلِ، وَسُكْرِ الشَّهْوَةِ

wamā siwā dhālika fakulluhu yunāqiḍu al-baṣāʾira, kasukri al-ḥirṣi, wasukri al-jahli, wasukri ash-shahwati

Anything other than this is inconsistent with true insight, such as the intoxication of greed, the intoxication of ignorance, and the intoxication of lust.

الصَّحْوُ

aṣ-ṣaḥwu

88. Sobriety

قَالَ اللَّهُ عَزَّ وَجَلَّ: "حَتَّى إِذَا فُزِّعَ عَنْ قُلُوبِهِمْ قَالُوا مَاذَا قَالَ رَبُّكُمْ قَالُوا الْحَقَّ"

qāla Allāhu ʿazza wajalla: "ḥattā ʾidhā fuzziʿa ʿan qulūbihim qālū mādhā qāla rabbukum qālū al-ḥaqqa"

Allah, the Almighty, said: {…until, when terror is removed from their hearts, they will say to one another: What has your Lord said? They will reply: The truth…} [Sabā’ 34:23]

الصَّحْوُ فَوْقَ السُّكْرِ، وَهُوَ يُنَاسِبُ مَقَامَ الْبَسْطِ، وَالصَّحْوُ مَقَامٌ صَاعِدٌ عَنْ الِانْتِظَارِ، مُغْنٍ عَنِ الطَّلَبِ، طَاهِرٌ مِنَ الْحَرَجِ، فَإِنَّ السُّكْرَ إِنَّمَا هُوَ فِي الْحَقِّ، وَالصَّحْوَ إِنَّمَا هُوَ بِالْحَقِّ، وكُلُّ مَا كَانَ فِي عَيْنِ الْحَقِّ لَمْ يَخْلُ مِنْ حَيْرَةٍ، لَا حَيْرَةَ الشُّبْهَةِ، بَلْ حَيْرَةَ مُشَاهَدَةِ نُورِ الْعِزَّةِ، وَمَا كَانَ بِالْحَقِّ لَمْ يَخْلُ مِنْ صِحَّةٍ، وَلَمْ يٌخَفْ عَلَيْهِ مِن نَقِيصَةٍ، وَلَمْ تَتَعَاوَرْهُ عِلَّةٌ.

aṣ-ṣaḥwu fawqa as-sukri, wahuwa yunāsibu maqāma al-basṭi, wa-aṣ-ṣaḥwu maqāmun ṣāʿidun ʿan al-antiẓāri, mughnin ʿani aṭ-ṭalabi, ṭāhirun min al-ḥaraji, faʾinna as-sukra ʾinnamā huwa fī al-ḥaqqi, wa-aṣ-ṣaḥwa ʾinnamā huwa bi-l-ḥaqqi, wkullu mā kāna fī ʿayni al-ḥaqqi lam yakhlu min ḥayratin, lā ḥayrata ash-shubhati, bal ḥayrata mushāhadati nūri al-ʿizzati, wamā kāna bi-l-ḥaqqi lam yakhlu min ṣiḥḥatin, walam yunkhaf ʿalayhi min naqīṣatin, walam tataʿāwarhu ʿillatun.

Ṣaḥw is above sukr (intoxication), and it fits the station of basṭ (expansion). Ṣaḥw is a state that dispenses with delay, suffices from all pursuit, and is cleansed of any fault. Sookr is intoxication with the Real, while ṣaḥw is sobriety by the Real. What is exposed to the vision of the Real is not free from confusion: not confusion of doubts, but confusion in beholding the radiance of power. As for what is by the Real, it is rectified, free of deficiency, and is not subject to any flaws.

وَالصَّحْوُ: مِنْ مَنَازِلِ الْحَيَاةِ، وَأَوْدِيَةِ الْجَمْعِ، وَلَوَائِحِ الْوُجُودِ.

wa-aṣ-ṣaḥwu: min manāzili al-ḥayāti, waʾawdiyati al-jamʿi, walawaʾiḥi al-wujūdi.

Awraḍ al-ṣaḥw are among the stations of life, the valleys of union, and the manifestations of reality.

الِاتِّصَال

al-attiṣāl

89. Connection

قَالَ اللَّهُ عَزَّ وَجَلَّ: "ثُمَّ دَنَا فَتَدَلَّى * فَكَانَ قَابَ قَوْسَيْنِ أَوْ أَدْنَى" آيَسَ الْعُقُولَ بِقَوْلِهِ: "أَوْ أَدْنَى."

qāla Allāhu ʿazza wajalla: "thumma danā fatadallā * fakāna qāba qawsayni ʾaw ʾadnā" ʾāyasa al-ʿuqūla biqawlihi: "ʾaw ʾadnā."

Allah, the Almighty, said: {Then he approached and descended * And was at a distance of two bow lengths or nearer.} [an-Najm 53:8-9] He caused the intellects to lose hope by saying, “or closer.”

وَالِاتِّصَالُ ثَلَاثُ دَرَجَاتٍ، الدَّرَجَةُ الْأُولَى: اتِّصَالُ الِاعْتِصَامِ، ثُمَّ اتِّصَالُ الشُّهُودِ، ثُمَّ اتِّصَالُ الْوُجُودِ.

wa-al-attiṣālu thalāthu darajātin, ad-darajatu al-ʾūlā: attiṣālu al-aʿtiṣāmi, thumma attiṣālu ash-shuhūdi, thumma attiṣālu al-wujūdi.

Connection exists at three levels: the first is the connection of i‘tiṣām (seeking refuge), then the connection of shuhood (witnessing), and finally the connection of wujood (actuality).

وَاتِّصَالُ الِاعْتِصَامِ: تَصْحِيحُ الْقَصْدِ ثُمَّ تَصْفِيَةُ الْإِرَادَةِ ثُمَّ تَحْقِيقُ الْحَالِ

wattiṣālu al-aʿtiṣāmi: taṣḥīḥu al-qaṣdi thumma taṣfiyatu al-ʾirādati thumma taḥqīqu al-ḥāli

The essence of i‘tiṣām (seeking refuge) lies in: purifying one’s intent, cleansing one’s will, and attaining one’s inner state.

والدَّرَجَةُ الثَّانِيَةُ: اتِّصَالُ الشُّهُودِ، وَهُوَ: الْخَلَاصُ مِنَ الِاعْتِلَالِ وَالْغِنَى عَنْ الِاسْتِدْلَالِ وَسُقُوطُ شَتَاتِ الْأَسْرَارِ

wa-ad-darajatu ath-thāniyatu: attiṣālu ash-shuhūdi, wahuwa: al-khalāṣu min al-aʿtilāli wa-al-ghinā ʿan al-astidlāli wasuqūṭu shatāti al-ʾasrāri

The second level is witnessing, which means: freeing from flaws without needing proofs, and ending the wandering of inner thoughts.

والدَّرَجَةُ الثَّالِثَةُ: اتِّصَالُ الْوُجُودِ، وَهَذَا الِاتِّصَالُ لَا يُدْرَكُ مِنْهُ نَعْتٌ وَلَا مِقْدَارٌ، إِلَّا اسْمٌ مُعَارٌ، وَلَمْحٌ إِلَيْهِ مُشَارٌ.

wa-ad-darajatu ath-thālithatu: attiṣālu al-wujūdi, wahadhā al-attiṣālu lā yudraku minhu naʿtun walā miqdārun, ʾillā asmun muʿārun, walamḥun ʾilayhi mushārun.

The third level is the connection of wujūd (actuality), and this connection cannot be realized through descriptions or qualifications. It can only be hinted at by borrowed names and gestures.

الِانْفِصَال

al-anfiṣāl

90. Separation

قَالَ اللَّهُ عَزَّ وَجَلَّ: "وَيُحَذِّرُكُمُ اللَّهُ نَفْسَهُ"

qāla Allāhu ʿazza wajalla: "wayuḥadhdhirukumu Allāhu nafsahu"

Allah, the Almighty, said: {And Allah warns you of Himself…} [Āl ‘Imrān 3:30]

لَيْسَ فِي الْمَقَامَاتِ شَيْءٌ فِيهِ مِنَ التَّفَاوُتِ مَا فِي الِانْفِصَالِ، وَوُجُوهُهُ ثَلَاثَةٌ.

laysa fī al-maqāmāti shayʾun fīhi min at-tafāwuti mā fī al-anfiṣāli, wawujūhuhu thalāthatun.

There is nothing in the stations that has more expanse than detachment. It has three aspects:

أَحَدُهَا: انْفِصَالٌ هُوَ شَرْطُ الِاتِّصَالِ، وَهُوَ الِانْفِصَالُ عَنِ الْكَوْنَيْنِ بِانْفِصَالِ نَظَرِكَ إِلَيْهِمَا، وَانْفِصَالِ تَوَقُّفِكَ عَلَيْهِمَا، وَانْفِصَالِ مُبَالَاتِكَ بِهِمَا.

ʾaḥaduhā: anfiṣālun huwa sharṭu al-attiṣāli, wahuwa al-anfiṣālu ʿani al-kawnayni biānfiṣāli naẓarika ʾilayhimā, wanfiṣāli tawaqqufika ʿalayhimā, wanfiṣāli mubālātika bihimā.

The first is detachment, a condition of connection, which means severing ties with both worlds by ceasing to see them, ponder them, or concern oneself with them.

والثَّانِي انْفِصَالٌ عَنْ رُؤْيَةِ الِانْفِصَالِ الَّذِي ذَكَرْنَاهُ، وَهُوَ أَنْ لَا يَتَرَاءَى عِنْدَكَ فِي شُهُودِ التَّحْقِيقِ شَيْءٌ يُوصِلُ بِالِانْفِصَالِ مِنْهُمَا إِلَى شَيْءٍ.

wa-ath-thānī anfiṣālun ʿan ruʾyati al-anfiṣāli alladhī dhakarnāhu, wahuwa ʾan lā yatarāʾā ʿindaka fī shuhūdi at-taḥqīqi shayʾun yūṣilu bi-l-anfiṣāli minhumā ʾilā shayʾin.

The second is to detach oneself from the detachment we previously spoke of, and this means not to witness in your state of shuhood (witnessing) anything that links your detachment to anything else.

والثَّالِثُ انْفِصَالٌ عَنْ الِاتِّصَالِ، وَهُوَ انْفِصَالٌ عَنْ شُهُودِ مُزَاحَمَةِ الِاتِّصَالِ عَيْنَ السَّبْقِ، فَإِنَّ الِانْفِصَالَ وَالِاتِّصَالَ - عَلَى عِظَمِ تَفَاوُتِهِمَا فِي الِاسْمِ وَالرَّسْمِ - فِي الْعِلَّةِ سِيَّانِ.

wa-ath-thālithu anfiṣālun ʿan al-attiṣāli, wahuwa anfiṣālun ʿan shuhūdi muzāḥamati al-attiṣāli ʿayna as-sabqi, faʾinna al-anfiṣāla wa-al-attiṣāla - ʿalā ʿiẓami tafāwutihimā fī al-asmi wa-ar-rasmi - fī al-ʿillati siyyāni.

The third is detachment from the bond, and this is a detachment from the witnessing of the attachment that competes with the truth of precedence. For both detachment and bond—though they differ greatly in name and form—share the same flawed cause.

النِّهَايَاتُ

al-Nihāyāt

Section 10 · Final Stations

وَأَمَّا قِسْمُ النِّهَايَاتِ فَهُوَ عَشَرَةُ أَبْوَابٍ، وَهِيَ: الْمَعْرِفَةُ، وَالْفَنَاءُ، وَالْبَقَاءُ، وَالتَّحْقِيقُ، وَالتَّلْبِيسُ، وَالْوُجُودُ، وَالتَّجْرِيدُ، وَالتَّفْرِيدُ، وَالْجَمْعُ، وَالتَّوْحِيدُ.

waʾammā qismu an-nihāyāti fahuwa ʿasharatu ʾabwabin, wahiya: al-maʿrifatu, wa-al-fanāʾu, wa-al-baqāʾu, wa-at-taḥqīqu, wa-at-talbīsu, wa-al-wujūdu, wa-at-tajrīdu, wa-at-tafrīdu, wa-al-jamʿu, wa-at-tawḥīdu.

The section of Final Stations has ten chapters: Direct Knowledge, Annihilation, Subsistence, Realization, Obscuration, Finding, Stripping Away, Singling Out, Gathering, and Tawḥīd.

الْمَعْرِفَةِ

al-maʿrifati

91. Direct Knowledge

قَالَ اللَّهُ عَزَّ وَجَلَّ: "وَإِذَا سَمِعُوا مَا أُنْزِلَ إِلَى الرَّسُولِ تَرَى أَعْيُنَهُمْ تَفِيضُ مِنَ الدَّمْعِ مِمَّا عَرَفُوا مِنَ الْحَقِّ"

qāla Allāhu ʿazza wajalla: "waʾidhā samiʿū mā ʾunzila ʾilā ar-rasūli tarā ʾaʿyunahum tafīḍu min ad-damʿi mimmā ʿarafū min al-ḥaqqi"

Allah, the Almighty, said: {And when they hear what has been revealed to the Messenger, you see their eyes overflowing with tears because of what they have recognized of the truth…} [al-Mā’idah 5:83]

الْمَعْرِفَةُ إِحَاطَةٌ بِعَيْنِ الشَّيْءِ، وَهِيَ عَلَى ثَلَاثِ دَرَجَات، وَالْخَلْقُ فِيهَا ثَلَاثُ فِرَقٍ.

al-maʿrifatu ʾiḥāṭatun biʿayni ash-shayʾi, wahiya ʿalā thalāthi darajāt, wa-al-khalqu fīhā thalāthu firaqin.

Recognition is grasping a thing’s essence. There are three levels of it, and those who concern themselves with it fall into three categories:

الدَّرَجَةُ الْأُولَى: مَعْرِفَةُ الصِّفَاتِ وَالنُّعُوتِ، وَقَدْ وَرَدَتْ أَسَامِيهَا بِالرِّسَالَةِ، وَظَهَرَتْ شَوَاهِدُهَا فِي الصَّنْعَةِ: بِتَبَصُّرِ النُّورِ الْقَائِمِ فِي السِّرِّ، وَطِيبِ حَيَاةِ الْعَقْلِ لِزَرْعِ الْفِكْرِ، وَحَيَاةِ الْقَلْبِ بِحُسْنِ النَّظَرِ بَيْنَ التَّعْظِيمِ وَحُسْنِ الِاعْتِبَارِ. وَهِيَ مَعْرِفَةُ الْعَامَّةِ الَّتِي لَا تَنْعَقِدُ شَرَائِطُ الْيَقِينِ إِلَّا بِهَا، وَهِيَ عَلَى ثَلَاثَةِ أَرْكَانٍ: إِثْبَاتُ الصِّفَاتِ بِاسْمِهَا مِنْ غَيْرِ تَشْبِيهٍ وَنَفْيُ التَّشْبِيهِ عَنْهَا مِنْ غَيْرِ تَعْطِيلٍ وَالْإِيَاسُ مِنْ إِدْرَاكِ كُنْهِهَا، وَابْتِغَاءِ تَأْوِيلِهَا

ad-darajatu al-ʾūlā: maʿrifatu aṣ-ṣifāti wa-an-nuʿūti, waqad waradat ʾasāmīhā bi-r-risālati, waẓaharat shawahiduhā fī aṣ-ṣanʿati: bitabaṣṣuri an-nūri al-qāʾimi fī as-sirri, waṭībi ḥayāti al-ʿaqli lizarʿi al-fikri, waḥayāti al-qalbi biḥusni an-naẓari bayna at-taʿẓīmi waḥusni al-aʿtibāri. wahiya maʿrifatu al-ʿāmmati allatī lā tanʿaqidu sharāʾiṭu al-yaqīni ʾillā bihā, wahiya ʿalā thalāthati ʾarkānin: ʾithbātu aṣ-ṣifāti biāsmihā min ghayri tashbīhin wanafyu at-tashbīhi ʿanhā min ghayri taʿṭīlin wa-al-ʾiyāsu min ʾidrāki kunhihā, wabtighāʾi taʾawīlihā

The first level is recognizing the Divine qualities and attributes. Their names are found in the message, and their signs are evident in creation. This is attained through: the illumination of spiritual sight, the clarity of intellect through contemplation, and the vigor of the heart through proper questioning that is accompanied by praise and reflection. This is the recognition for ordinary believers, without which conditions of certainty are not met. It has three foundations: affirming the attributes in their revealed names without mixing them with other concepts, rejecting such mixing without negating their existence, and despairing of understanding their essence and grasping their ontological reality.

والدَّرَجَةُ الثَّانِيَةُ: مَعْرِفَةُ الذَّاتِ، مَعَ إِسْقَاطِ التَّفْرِيقِ بَيْنَ الصِّفَاتِ وَالذَّاتِ، وَهِيَ تَثْبُتُ بِعِلْمِ الْجَمْعِ، وَتَصْفُو فِي مَيْدَانِ الْفَنَاءِ، وَتُسْتَكْمَلُ بِعِلْمِ الْبَقَاءِ، وَتُشَارِفُ عَيْنَ الْجَمْعِ. وَهِيَ عَلَى ثَلَاثَةِ أَرْكَانٍ: إِرْسَالُ الصِّفَاتِ عَلَى الشَّوَاهِدِ وَإِرْسَالُ الْوَسَائِطِ عَلَى الْمَدَارِجِ وَإِرْسَالُ الْعِبَارَاتِ عَلَى الْمَعَالِمِ وهِيَ مَعْرِفَةُ الْخَاصَّةِ الَّتِي تُؤْنَسُ مِنْ أُفُقِ الْحَقِيقَةِ.

wa-ad-darajatu ath-thāniyatu: maʿrifatu adh-dhāti, maʿa ʾisqāṭi at-tafrīqi bayna aṣ-ṣifāti wa-adh-dhāti, wahiya tathbutu biʿilmi al-jamʿi, wataṣfū fī maydāni al-fanāʾi, watustakmalu biʿilmi al-baqāʾi, watushārifu ʿayna al-jamʿi. wahiya ʿalā thalāthati ʾarkānin: ʾirsālu aṣ-ṣifāti ʿalā ash-shawahidi waʾirsālu al-wasāʾiṭi ʿalā al-madāriji waʾirsālu al-ʿibārāti ʿalā al-maʿālimi whiya maʿrifatu al-khāṣṣati allatī tuʾnasu min ʾufuqi al-ḥaqīqati.

The second stage involves recognizing the dhāt (essence) without distinguishing between its qualities and essence. This is solidified through the knowledge of union, becomes evident in the domain of self-annihilation, and is perfected by the understanding of subsistence. It draws close to the essence of union. This stage has three foundations: allowing qualities to take precedence over their indicators, stations to control their means, and realities to express themselves freely. This is the recognition of the elite, which is encountered in the domains of reality.

والدَّرَجَةُ الثَّالِثَةُ: مَعْرِفَةٌ مُسْتَغْرِقَةٌ فِي مَحْضِ التَّعْرِيفِ، لَا يُوصِلُ إِلَيْهَا الِاسْتِدْلَالُ، وَلَا يَدُلُّ عَلَيْهَا شَاهِدٌ، وَلَا تَسْتَحِقُّهَا وَسِيلَةٌ، وَهِيَ عَلَى ثَلَاثَةِ أَرْكَانٍ: مُشَاهَدَةِ الْقُرْبِ وَالصُّعُودِ عَنِ الْعِلْمِ وَمُطَالَعَةِ الْجَمْعِ وَهِيَ مَعْرِفَةُ خَاصَّةِ الْخَاصَّةِ.

wa-ad-darajatu ath-thālithatu: maʿrifatun mustaghriqatun fī maḥḍi at-taʿrīfi, lā yūṣilu ʾilayhā al-astidlālu, walā yadullu ʿalayhā shāhidun, walā tastaḥiqquhā wasīlatun, wahiya ʿalā thalāthati ʾarkānin: mushāhadati al-qurbi wa-aṣ-ṣuʿūdi ʿani al-ʿilmi wamuṭālaʿati al-jamʿi wahiya maʿrifatu khāṣṣati al-khāṣṣati.

The third level is a recognition that is encompassed within Divine teaching, and this is not achieved through proofs, nor pointed to by signs, nor realized by any means. It has three pillars: acknowledging the nearness beyond comprehension, beholding the union, and recognizing the elite of the elite.

الْفَنَاءُ

al-fanāʾu

92. Annihilation

قَالَ اللَّهُ عَزَّ وَجَلَّ: "كُلُّ مَنْ عَلَيْهَا فَانٍوَيَبْقَى وَجْهُ رَبِّكَ"

qāla Allāhu ʿazza wajalla: "kullu man ʿalayhā fāninwayabqā wajhu rabbika"

Allah, the Almighty, said: "Everyone upon it [the earth] will perish/vanish * And there will remain the face of your Lord…" [ar-Raḥmān 55:26-27]

الْفَنَاءُ فِي هَذَا الْبَابِ اضْمِحْلَالُ مَا دُونَ الْحَقِّ عِلْمًا ثُمَّ جَحْدًا ثُمَّ حَقًّا. وَهُوَ عَلَى ثَلَاثِ دَرَجَاتٍ.

al-fanāʾu fī hādhā al-bābi aḍmiḥlālu mā dūna al-ḥaqqi ʿilman thumma jaḥdan thumma ḥaqqan. wahuwa ʿalā thalāthi darajātin.

In this context, annihilation means the complete disappearance of everything that is not the Real, concerning knowledge, then denial, and finally actualization. It occurs at three levels:

الدَّرَجَةُ الْأُولَى فَنَاءُ الْمَعْرِفَةِ فِي الْمَعْرُوفِ، وَهُوَ الْفَنَاءُ عِلْمًا، وَفَنَاءُ الْعِيَانِ فِي الْمُعَايَنِ، وَهُوَ الْفَنَاءُ جَحْدًا، وَفَنَاءُ الطَّلَبِ فِي الْوُجُودِ، وَهُوَ الْفَنَاءُ حَقًّا.

ad-darajatu al-ʾūlā fanāʾu al-maʿrifati fī al-maʿrūfi, wahuwa al-fanāʾu ʿilman, wafanāʾu al-ʿiyāni fī al-muʿāyani, wahuwa al-fanāʾu jaḥdan, wafanāʾu aṭ-ṭalabi fī al-wujūdi, wahuwa al-fanāʾu ḥaqqan.

The first stage is the absorption of recognition into the Recognized, which is the absorption of knowledge; the absorption of beholding into the Beheld, which is the absorption of denial; and the absorption of pursuit into the actuality, which is the absorption of actualization.

والدَّرَجَةُ الثَّانِيَةُ: فَنَاءُ شُهُودِ الطَّلَبِ لِإِسْقَاطِهِ، وَفَنَاءُ شُهُودِ الْمَعْرِفَة لِإِسْقَاطِها، وَفَنَاءُ شُهُودِ الْعِيَانِ لِإِسْقَاطِهِ.

wa-ad-darajatu ath-thāniyatu: fanāʾu shuhūdi aṭ-ṭalabi liʾisqāṭihi, wafanāʾu shuhūdi al-maʿrifah liʾisqāṭihā, wafanāʾu shuhūdi al-ʿiyāni liʾisqāṭihi.

The second level is the annihilation of the beholding of pursuit to eliminate it, and the annihilation of the beholding of recognition to eliminate it, and the annihilation of the beholding of the beholding to eliminate it.

والدَّرَجَةُ الثَّالِثَةُ: الْفَنَاءُ عَنْ شُهُودِ الْفَنَاءِ، وَهُوَ الْفَنَاءُ حَقًّا، شَائِمًا بَرْقَ الْعَيْنِ،رَاكِبًا بَحْرَ الْجَمْعِ، سَالِكًا سَبِيلَ الْبَقَاءِ.

wa-ad-darajatu ath-thālithatu: al-fanāʾu ʿan shuhūdi al-fanāʾi, wahuwa al-fanāʾu ḥaqqan, shāʾiman barqa al-ʿayni,rākiban baḥra al-jamʿi, sālikan sabīla al-baqāʾi.

The third stage is the annihilation of beholding in fanā’, and this is true fanā’—whereby one glimpses the flash of reality, sails through the ocean of union, and pursues the path of subsistence.

الْبَقَاءُ

al-baqāʾu

93. Subsistence

قَالَ اللَّهُ عَزَّ وَجَلَّ: "وَاللَّهُ خَيْرٌ وَأَبْقَى"

qāla Allāhu ʿazza wajalla: "wa-Allāhu khayrun waʾabqā"

Allah, the Almighty, said: {And Allah is better and more lasting.} [Ṭā Hā 20:73]

الْبَقَاءُ اسْمٌ لِمَا بَقِيَ بَعْدَ فَنَاءِ الشَّوَاهِدِ وَسُقُوطِهَا، وَهُوَ عَلَى ثَلَاثِ دَرَجَاتٍ.

al-baqāʾu asmun limā baqiya baʿda fanāʾi ash-shawahidi wasuqūṭihā, wahuwa ʿalā thalāthi darajātin.

Subsistence is a term for what remains after the disappearance of its indicators and their annihilation. It exists at three levels:

الدَّرَجَةُ الْأُولَى بَقَاءُ الْمَعْلُومِ بَعْدَ سُقُوطِ الْعِلْمِ عَيْنًا لَا عِلْمًا.

ad-darajatu al-ʾūlā baqāʾu al-maʿlūmi baʿda suqūṭi al-ʿilmi ʿaynan lā ʿilman.

The first level is the subsistence of awareness after the annihilation of knowledge: in reality, not merely in recognition.

وَبَقَاءُ الْمَشْهُودِ بَعْدَ سُقُوطِ الشُّهُودِ وُجُودًا لَا نَعْتًا.

wabaqāʾu al-mashhūdi baʿda suqūṭi ash-shuhūdi wujūdan lā naʿtan.

And the sustenance of what is seen after the disappearance of the beholder: indeed, not just in words.

وَبَقَاءُ مَا لَمْ يَزَلْ حَقًّا بِإِسْقَاطِ مَا لَمْ يَكُنْ مَحْوًا.

wabaqāʾu mā lam yazal ḥaqqan biʾisqāṭi mā lam yakun maḥwan.

And the sustenance of He Who has always been by erasing that which was not.

التَّحْقِيق

at-taḥqīq

94. Realization

قَالَ اللَّهُ عَزَّ وَجَلَّ: "أَوَلَمْ تُؤْمِنْ قَالَ بَلَى وَلَكِنْ لِيَطْمَئِنَّ قَلْبِي"

qāla Allāhu ʿazza wajalla: "ʾawalam tuʾmin qāla balā walakin liyaṭmaʾinna qalbī"

Allah, the Almighty, said: {…[Allah] said: Have you not believed? He said: Yes, but [I ask] only that my heart may be satisfied…} [al-Baqarah 2:260]

التَّحْقِيقُ: تَلْخِيصُ مَصْحُوبِكَ مِنَ الْحَقِّ، ثُمَّ بِالْحَقِّ، ثُمَّ فِي الْحَقِّ، وَهَذِهِ أَسْمَاءُ دَرَجَاتِهِ الثَّلَاثِ.

at-taḥqīqu: talkhīṣu maṣḥūbika min al-ḥaqqi, thumma bi-l-ḥaqqi, thumma fī al-ḥaqqi, wahadhihi ʾasmāʾu darajātihi ath-thalāthi.

Ascertainment is the refining of your desires through the Real, by the Real, and in the Real. These are the names of its three stages.

أَمَّا الدَّرَجَةُ الْأُولَى - وَهِيَ تَلْخِيصُ مَصْحُوبِكَ مِنَ الْحَقِّ - فَأَنْ لَا يُخَالِجَ عِلْمُكَ عِلْمَهُ"

ʾammā ad-darajatu al-ʾūlā - wahiya talkhīṣu maṣḥūbika min al-ḥaqqi - faʾan lā yukhālija ʿilmuka ʿilmahu"

For the first degree, it is distilling your desires from the Real, and this is when your knowledge does not clash with His.

وَأَمَّا الدَّرَجَةُ الثَّانِيَةُ: فَأَنْ لَا يُنَازِعَ شُهُودُكَ شُهُودَهُ.

waʾammā ad-darajatu ath-thāniyatu: faʾan lā yunāziʿa shuhūduka shuhūdahu.

And in the second degree, it is when your vision does not compete with His.

وَأَمَّا الدَّرَجَةُ الثَّالِثَةُ: أَنْ لَا يُنَاسِمَ رَسْمُكَ سَبْقَهُ فَتَسْقُطُ الشَّهَادَاتُ، وَتَبْطُلُ الْعِبَارَاتُ، وَتَفْنَى الْإِشَارَاتُ.

waʾammā ad-darajatu ath-thālithatu: ʾan lā yunāsima rasmuka sabqahu fatasquṭu ash-shahādātu, watabṭulu al-ʿibārātu, watafnā al-ʾishārātu.

For the third degree, when your temporal form no longer conceals His primacy, then the testimonies fade, the expressions expire, and the gestures vanish.

التَّلْبِيسُ

at-talbīsu

95. Obscuration

قَالَ اللَّهُ عَزَّ وَجَلَّ: "وَلَلَبَسْنَا عَلَيْهِمْ مَا يَلْبِسُونَ"

qāla Allāhu ʿazza wajalla: "wa-li-l-basnā ʿalayhim mā yalbisūna"

Allah, Mighty and Majestic, says: “We would surely have obscured for them what they themselves obscure.” [al-Anʿām 6:9]

التَّلْبِيسُ: تَوْرِيَةٌ بِشَاهِدٍ مُعَارٍ عَنْ مَوْجُودٍ قَائِمٍ. وَهُوَ اسْمٌ لِثَلَاثَةِ مَعَانٍ.

at-talbīsu: tawriyatun bishāhidin muʿārin ʿan mawjūdin qāʾimin. wahuwa asmun lithalāthati maʿānin.

Talbīs is the veiling of an existent, abiding reality by means of a borrowed sign. It bears three meanings:

أَوَّلُهَا: تَلْبِيسُ الْحَقِّ بِالْكَوْنِ عَلَى أَهْلِ التَّفْرِقَةِ، وَهُوَ تَعْلِيقُهُ الْكَوَائِنَ بِالْأَسْبَابِ وَالْأَمَاكِنِ وَالْأَحَايِينِ، وَتَعْلِيقُهُ الْمَعَارِفَ بِالْوَسَائِطِ، وَالْقَضَايَا بِالْحُجَجِ، وَالْأَحْكَامَ بِالْعِلَلِ، وَالِانْتِقَامَ بِالْجِنَايَاتِ، وَالْمَثُوبَةَ بِالطَّاعَاتِ، وَأَخْفَى الرِّضَا وَالسُّخْطَ اللَّذَيْنِ يُوجِبَانِ الْفَصْلَ وَالْوَصْلَ، وَيُظْهِرَانِ الشَّقَاوَةَ وَالسَّعَادَةَ.

ʾawwaluhā: talbīsu al-ḥaqqi bi-l-kawni ʿalā ʾahli at-tafriqati, wahuwa taʿlīquhu al-kawaʾina bi-l-ʾasbābi wa-al-ʾamākini wa-al-ʾaḥāyīni, wataʿlīquhu al-maʿārifa bi-l-wasāʾiṭi, wa-al-qaḍāyā bi-l-ḥujaji, wa-al-ʾaḥkāma bi-l-ʿilali, wa-al-antiqāma bi-l-jināyāti, wa-al-mathūbata bi-ṭ-ṭāʿāti, waʾakhfā ar-riḍā wa-as-sukhṭa al-ladhayni yūjibāni al-faṣla wa-al-waṣla, wayuẓhirāni ash-shaqāwata wa-as-saʿādata.

The first is the Real's veiling by means of creation from the people of dispersion. This consists in His linking created events to causes, places, and times; acts of knowing to intermediaries; conclusions to proofs; rulings to their effective reasons; requital to offenses; and reward to acts of obedience—while He conceals the good pleasure and wrath that determine separation and connection and make wretchedness and felicity manifest.

وَالتَّلْبِيسُ الثَّانِي: تَلْبِيسُ أَهِلِ الْغَيْرَةِ عَلَى الْأَوْقَاتِ بِإِخْفَائِهَا، وَعَلَى الْكَرَامَاتِ بِكِتْمَانِهَا، وَالتَّلْبِيسُ بِالْمَكَاسِبِ وَالْأَسْبَابِ، وَتَعْلِيقُ الظَّوَاهِرِ بِالشَّوَاهِدِ وَالْمَكَاسِبِ تَلْبِيسًا عَلَى الْعُيُونِ الْكَلِيلَةِ وَالْعُقُولِ الْعَلِيلَةِ، مَعَ تَصْحِيحِ التَّحْقِيقِ عَقْدًا وَسُلُوكًا وَمُعَايَنَةً، وَهَذِهِ الطَّائِفَةُ: رَحْمَةٌ مِنَ اللَّهِ عَلَى أَهْلِ التَّفْرِقَةِ وَالْأَسْبَابِ فِي مُلَابَسَتِهِمْ.

wa-at-talbīsu ath-thānī: talbīsu ʾahili al-ghayrati ʿalā al-ʾawqāti biʾikhfāʾihā, waʿalā al-karāmāti bikitmānihā, wa-at-talbīsu bi-l-makāsibi wa-al-ʾasbābi, wataʿlīqu aẓ-ẓawahiri bi-sh-shawahidi wa-al-makāsibi talbīsan ʿalā al-ʿuyūni al-kalīlati wa-al-ʿuqūli al-ʿalīlati, maʿa taṣḥīḥi at-taḥqīqi ʿaqdan wasulūkan wamuʿāyanatan, wahadhihi aṭ-ṭāʾifatu: raḥmatun min Allāhi ʿalā ʾahli at-tafriqati wa-al-ʾasbābi fī mulābasatihim.

The second is the veiling practiced by people of protective jealousy: they conceal their spiritual moments and keep their charisms secret; they veil themselves through earnings and causes; and they link outward appearances to visible signs and acquisitions, thereby veiling them from dull eyes and ailing intellects. At the same time, they make realization sound in conviction, wayfaring, and direct beholding. When they mingle with people bound to dispersion and causes, this group is a mercy from Allah to them.

والتَّلْبِيسُ الثَّالِثُ: تَلْبِيسُ أَهْلِ التَّمَكُّنِ عَلَى الْعَالَمِ، تَرَحُّمًا عَلَيْهِمْ بِمُلَابَسَةِ الْأَسْبَابِ، وَتَوْسيعًا عَلَى الْعَالَمِ، لَا لأنْفُسِهِم، وَهَذِهِ دَرَجَةُ الْأَنْبِيَاءِ، ثُمَّ هِيَ لِلْأَئِمَّةِ الرَّبَّانِيِّينَ، الصَّادِرِينَ عَنْ وَادِي الْجَمْعِ، الْمُشِيرِينَ عَنْ عَيْنِهِ.

wa-at-talbīsu ath-thālithu: talbīsu ʾahli at-tamakkuni ʿalā al-ʿālami, taraḥḥuman ʿalayhim bimulābasati al-ʾasbābi, watawsyʿan ʿalā al-ʿālami, lā lʾanfusihim, wahadhihi darajatu al-ʾanbiyāʾi, thumma hiya li-l-ʾaʾimmati ar-rabbāniyyīna, aṣ-ṣādirīna ʿan wadī al-jamʿi, al-mushīrīna ʿan ʿaynihi.

The third is the way the firmly established veil themselves from the world: out of mercy, they engage ordinary causes and make life easier for others, not for themselves. This is the degree of the prophets, followed by the divinely nurtured imams who emerge from the valley of gathering and speak from its very source.

الْوُجُود

al-wujūd

96. Finding

أَطْلَقَ اللهُ عَزَّ وَجَلَّ ِفي القُرْآنِ اسْمَ الوُجُودِ صَريحًا فِي مَوَاضِعَ، فَقَالَ "يَجِدِ اللَّهَ غَفُورًا رَحِيمًا"، "لَوَجَدُوا اللَّهَ تَوَّابًا رَحِيمًا"، "وَوَجَدَ اللَّهَ عِنْدَهُ"

ʾaṭlaqa Allāhu ʿazza wajalla fī al-qurʾāni asma al-wujūdi ṣaryḥan fī mawaḍiʿa, faqāla "yajidi Allāha ghafūran raḥīman", "lawajadū Allāha tawwaban raḥīman", "wawajada Allāha ʿindahu"

Allah, the Almighty, spoke explicitly of the word 'wujood' in the Qur'an; He said: {…will find Allah Forgiving and Merciful}, [an-Nisā’ 4:110] {…they would have found Allah Accepting of repentance and Merciful}, [an-Nisā’ 4:64] and {…but finds Allah before Him…} [an-Noor 24:39]

الْوُجُودُ اسْمٌ لِلظَّفَرِ بِحَقِيقَةِ الشَّيْءِ، وَهُوَ اسْمٌ لِثَلَاثَةِ مَعَانٍ.

al-wujūdu asmun li-ẓ-ẓafari biḥaqīqati ash-shayʾi, wahuwa asmun lithalāthati maʿānin.

‘Wujood’ denotes the attainment of a matter’s reality; it encompasses three meanings:

أَوَّلُهَا وُجُودُ عِلْمٍ لَدُنِّيِّ، يَقْطَعُ عُلُومَ الشَّوَاهِدِ فِي صِحَّةِ مُكَاشَفَةِ الْحَقِّ إِيَّاكَ.

ʾawwaluhā wujūdu ʿilmin ladunniyyi, yaqṭaʿu ʿulūma ash-shawahidi fī ṣiḥḥati mukāshafati al-ḥaqqi ʾiyyāka.

The first is attaining ladunni knowledge that completes demonstrative knowledge through the genuine Divine revelation to you.

وَالثَّانِي وُجُودُ الْحَقِّ وُجُودَ عَيْنٍ، مُنْقَطِعًا عَنْ مَسَاغِ الْإِشَارَةِ.

wa-ath-thānī wujūdu al-ḥaqqi wujūda ʿaynin, munqaṭiʿan ʿan masāghi al-ʾishārati.

The second is the genuine attainment of the Real, a kind of attainment independent of signposts.

وَالثَّالِثُ: وُجُودُ مَقَامِ اضْمِحْلَالِ رَسْمِ الْوُجُودِ فِيهِ بِالِاسْتِغْرَاقِ فِي الْأَوَّلِيَّةِ.

wa-ath-thālithu: wujūdu maqāmi aḍmiḥlāli rasmi al-wujūdi fīhi bi-l-astighrāqi fī al-ʾawwaliyyati.

The third is reaching the stage where attainment fades as one submerges into the primordial.

التَّجْرِيدُ

at-tajrīdu

97. Stripping Away

قَالَ اللَّهُ عَزَّ وَجَلَّ: "فَاخْلَعْ نَعْلَيْكَ"

qāla Allāhu ʿazza wajalla: "fākhlaʿ naʿlayka"

Allah, the Almighty, said: {…so remove your sandals…} [Ṭā Hā 20:12]

التَّجْرِيدُ انْخِلَاعٌ عَنْ شُهُودِ الشَّوَاهِدِ، وَهُوَ عَلَى ثَلَاثِ دَرَجَاتٍ.

at-tajrīdu ankhilāʿun ʿan shuhūdi ash-shawahidi, wahuwa ʿalā thalāthi darajātin.

Stripping821 refers to the departure from beholding the indicants, and it is divided into three levels:

الدَّرَجَةُ الْأُولَى تَجْرِيدُ عَيْنِ الْكَشْفِ عَنْ كَسْبِ الْيَقِينِ.

ad-darajatu al-ʾūlā tajrīdu ʿayni al-kashfi ʿan kasbi al-yaqīni.

The first level is stripping away the real unveiling of earned certainty.

وَالدَّرَجَةُ الثَّانِيَةُ تَجْرِيدُ عَيْنِ الْجَمْعِ عَنْ دَرْكِ الْعِلْمِ.

wa-ad-darajatu ath-thāniyatu tajrīdu ʿayni al-jamʿi ʿan darki al-ʿilmi.

The second level is stripping the real union from the apprehensions of knowledge.

وَالدَّرَجَةُ الثَّالِثَةُ تَجْرِيدُ الْخَلَاصِ مِنْ شُهُودِ التَّجْرِيدِ.

wa-ad-darajatu ath-thālithatu tajrīdu al-khalāṣi min shuhūdi at-tajrīdi.

The third level is purifying oneself from the sight of stripping away.

التَّفْرِيدُ

at-tafrīdu

98. Singling Out

قَالَ اللَّهُ عَزَّ وَجَلَّ: "وَيَعْلَمُونَ أَنَّ اللَّهَ هُوَ الْحَقُّ الْمُبِينُ"

qāla Allāhu ʿazza wajalla: "wayaʿlamūna ʾanna Allāha huwa al-ḥaqqu al-mubīnu"

Allah, the Almighty, said: {And they will know that it is Allah Who is the supremely evident Truth.} [an-Noor 24:25]

التَّفْرِيدُ: اسْمٌ لِتَخْلِيصِ الْإِشَارَةِ إِلَى الْحَقِّ، ثُمَّ بِالْحَقِّ، ثُمَّ عَنِ الْحَقِّ.

at-tafrīdu: asmun litakhlīṣi al-ʾishārati ʾilā al-ḥaqqi, thumma bi-l-ḥaqqi, thumma ʿani al-ḥaqqi.

'Tafreed' (singling),825 is a term for the exclusive focus on the Real, then on what the Real brings about, and then from the Real.

فَأَمَّا تَفْرِيدُ الْإِشَارَةِ إِلَى الْحَقِّ: فَعَلَى ثَلَاثِ دَرَجَاتٍ: تَفْرِيدُ الْقَصْدِ عَطَشًا، ثُمَّ تَفْرِيدُ الْمَحَبَّةِ تَلَفًا، ثُمَّ تَفْرِيدُ الشُّهُودِ اتِّصَالًا.

faʾammā tafrīdu al-ʾishārati ʾilā al-ḥaqqi: faʿalā thalāthi darajātin: tafrīdu al-qaṣdi ʿaṭashan, thumma tafrīdu al-maḥabbati talafan, thumma tafrīdu ash-shuhūdi attiṣālan.

Regarding the exclusive focus on the Real, it consists of three levels: the exclusive dedication out of thirst (eagerness), then the exclusive dedication of self-destructive love, and finally the exclusive dedication of witnessing in connection.

وَأَمَّا تَفْرِيدُ الْإِشَارَةِ بِالْحَقِّ فَعَلَى ثَلَاثِ دَرَجَاتٍ، تَفْرِيدُ الْإِشَارَةِ بِالِافْتِخَارِ بَوْحًا، وَتَفْرِيدُ الْإِشَارَةِ بِالسُّلُوكِ مُطَالَعَةً، وَتَفْرِيدُ الْإِشَارَةِ بِالْقَبْضِ غَيْرَةً.

waʾammā tafrīdu al-ʾishārati bi-l-ḥaqqi faʿalā thalāthi darajātin, tafrīdu al-ʾishārati bi-l-aftikhāri bawḥan, watafrīdu al-ʾishārati bi-s-sulūki muṭālaʿatan, watafrīdu al-ʾishārati bi-l-qabḍi ghayratan.

The exclusive dedication of the Real’s allusions comes in three levels: by revealing one’s pride, by observing one’s conduct, and by being restrained out of caution.

وَأَمَّا تَفْرِيدُ الْإِشَارَةِ عَنِ الْحَقِّ فَانْبِسَاطٌ بِبَسْطِ ظَاهِرٍ يَتَضَمَّنُ قَبْضًا خَالِصًا، لِلْهِدَايَةِ إِلَى الْحَقِّ وَالدَّعْوَةِ إِلَيْهِ.

waʾammā tafrīdu al-ʾishārati ʿani al-ḥaqqi fānbisāṭun bibasṭi ẓāhirin yataḍammanu qabḍan khāliṣan, lillāhi ʾilā al-ḥaqqi wa-ad-daʿwati ʾilayhi.

As for the exclusive focus on the Real, it involves outward expansion leading to pure constriction, which guides towards the Real and invites people to Him.

الْجَمْعُ

al-jamʿu

99. Gathering

قَالَ اللَّهُ عَزَّ وَجَلَّ: "وَمَا رَمَيْتَ إِذْ رَمَيْتَ وَلَكِنَّ اللَّهَ رَمَى"

qāla Allāhu ʿazza wajalla: "wamā ramayta ʾidh ramayta walakinna Allāha ramā"

Allah, the Almighty, said: {…And you did not throw, [O Muhammad], when you threw, but it was Allah who threw…} [al-Anfāl 8:17]

الْجَمْعُ: مَا أَسْقَطَ التَّفْرِقَةَ، وَقَطَعَ الْإِشَارَةَ، وَشَخَصَ عَنِ الْمَاءِ وَالطِّينِ، بَعْدَ صِحَّةِ التَّمْكِينِ، وَالْبَرَاءَةِ مِنَ التَّلْوِينِ، وَالْخَلَاصِ مِنْ شُهُودِ الثَّنَوِيَّةِ، وَالتَّنَافِي مِنْ إِحْسَاسِ الِاعْتِلَالِ، وَالتَّنَافِي مِنْ شُهُودِ شُهُودِهَا، وَهُوَ عَلَى ثَلَاثِ دَرَجَاتٍ: جَمْعُ عِلْمٍ، ثُمَّ جَمْعُ وُجُودٍ، ثُمَّ جَمْعُ عَيْنٍ.

al-jamʿu: mā ʾasqaṭa at-tafriqata, waqaṭaʿa al-ʾishārata, washakhaṣa ʿani al-māʾi wa-aṭ-ṭīni, baʿda ṣiḥḥati at-tamkīni, wa-al-barāʾati min at-talwīni, wa-al-khalāṣi min shuhūdi ath-thanawiyyati, wa-at-tanāfī min ʾiḥsāsi al-aʿtilāli, wa-at-tanāfī min shuhūdi shuhūdihā, wahuwa ʿalā thalāthi darajātin: jamʿu ʿilmin, thumma jamʿu wujūdin, thumma jamʿu ʿaynin.

Union is what ends all dispersion, cuts off all hints, looks beyond the mud and clay to true foundation, removes confusion, frees from seeing duality and committing errors, and ceases to observe them all. It exists in three stages:

الْجَمْعُ: مَا أَسْقَطَ التَّفْرِقَةَ، وَقَطَعَ الْإِشَارَةَ، وَشَخَصَ عَنِ الْمَاءِ وَالطِّينِ، بَعْدَ صِحَّةِ التَّمْكِينِ، وَالْبَرَاءَةِ مِنَ التَّلْوِينِ، وَالْخَلَاصِ مِنْ شُهُودِ الثَّنَوِيَّةِ، وَالتَّنَافِي مِنْ إِحْسَاسِ الِاعْتِلَالِ، وَالتَّنَافِي مِنْ شُهُودِ شُهُودِهَا، وَهُوَ عَلَى ثَلَاثِ دَرَجَاتٍ: جَمْعُ عِلْمٍ، ثُمَّ جَمْعُ وُجُودٍ، ثُمَّ جَمْعُ عَيْنٍ.

al-jamʿu: mā ʾasqaṭa at-tafriqata, waqaṭaʿa al-ʾishārata, washakhaṣa ʿani al-māʾi wa-aṭ-ṭīni, baʿda ṣiḥḥati at-tamkīni, wa-al-barāʾati min at-talwīni, wa-al-khalāṣi min shuhūdi ath-thanawiyyati, wa-at-tanāfī min ʾiḥsāsi al-aʿtilāli, wa-at-tanāfī min shuhūdi shuhūdihā, wahuwa ʿalā thalāthi darajātin: jamʿu ʿilmin, thumma jamʿu wujūdin, thumma jamʿu ʿaynin.

Union is what ends all dispersion, cuts off all allusions, looks beyond water and clay to true establishment, clears away variation, frees from seeing duality and committing faults, and ceases to observe them all. It exists in three stages: the union of knowledge, then the union of reality, then the essence of union.

فَأَمَّا جَمْعُ الْعِلْمِ: فَهُوَ تَلَاشِي عُلُومِ الشَّوَاهِدِ فِي الْعِلْمِ اللَّدُنِّيِّ صَرْفًا.

faʾammā jamʿu al-ʿilmi: fahuwa talāshī ʿulūmi ash-shawahidi fī al-ʿilmi al-ladunniyyi ṣarfan.

As for the union of knowledge, it is the complete disappearance of demonstrative proofs into the knowledge of the ladunni.

وَأَمَّا جَمْعُ الْوُجُودِ: فَهُوَ تَلَاشِي نِهَايَةِ الِاتِّصَالِ فِي عَيْنِ الْوُجُودِ مَحْقًا.

waʾammā jamʿu al-wujūdi: fahuwa talāshī nihāyati al-attiṣāli fī ʿayni al-wujūdi maḥqan.

As for the union of actuality, it is the complete dissolution of connectedness at its end into the essence of actualization.

وَأَمَّا جَمْعُ الْعَيْنِ: فَهُوَ تَلَاشِي كُلِّ مَا تُقِلُّهُ الْإِشَارَةُ فِي ذَاتِ الْحَقِّ حَقًّا. وَالْجَمْعُ: غَايَةُ مَقَامَاتِ السَّالِكِينَ، وَهُوَ طَرَفُ بَحْرِ التَّوْحِيدِ.

waʾammā jamʿu al-ʿayni: fahuwa talāshī kulli mā tuqilluhu al-ʾishāratu fī dhāti al-ḥaqqi ḥaqqan. wa-al-jamʿu: ghāyatu maqāmāti as-sālikīna, wahuwa ṭarafu baḥri at-tawḥīdi.

The essence of union is the complete disappearance of all references in allegory into the essence of the Real. Union marks the conclusion of every stage for those seeking, and it is the shore of the ocean of tawheed.

التَّوْحِيدُ

at-tawḥīdu

100. Tawḥīd

قَالَ اللَّهُ عَزَّ وَجَلَّ: "شَهِدَ اللَّهُ أَنَّهُ لَا إِلَٰهَ إِلَّا هُوَ"

qāla Allāhu ʿazza wajalla: "shahida Allāhu ʾannahu lā ʾilaha ʾillā huwa"

Allah, Mighty and Majestic, says: “Allah bears witness that there is no deity but Him.” [Āl ʿImrān 3:18]

التَّوْحِيدُ: تَنْزِيهُ اللَّهِ تعَالَى عَنِ الْحَدَثِ، وَإِنَّمَا نَطَقَ الْعُلَمَاءُ بِمَا نَطَقُوا بِهِ، وَأَشَارَ الْمُحَقِّقُونَ بِمَا أَشَارُوا بِهِ فِي هَذَا الطَّرِيقِ لِقَصْدِ تَصْحِيحِ التَّوْحِيدِ، وَمَا سِوَاهُ مِنْ حَالٍ أَوْ مَقَامٍ، فَكُلُّهُ مَصْحُوبٌ بِالْعِلَلِ. وَالتَّوْحِيدُ عَلَى ثَلَاثَةِ أَوْجُهٍ. الْوَجْهُ الْأَوَّلُ: تَوْحِيدُ الْعَامَّةِ، الَّذِي يَصِحُّ بِالشَّوَاهِدِ، وَالْوَجْهُ الثَّانِي: تَوْحِيدُ الْخَاصَّةِ، وَهُوَ الَّذِي يَثْبُتُ بِالْحَقَائِقِ، وَالْوَجْهُ الثَّالِثُ: تَوْحِيدٌ قَائِمٌ بِالْقِدَمِ، وَهُوَ تَوْحِيدُ خَاصَّةِ الْخَاصَّةِ.

at-tawḥīdu: tanzīhu Allāhi tʿālā ʿani al-ḥadathi, waʾinnamā naṭaqa al-ʿulamāʾu bimā naṭaqū bihi, waʾashāra al-muḥaqqiqūna bimā ʾashārū bihi fī hādhā aṭ-ṭarīqi liqaṣdi taṣḥīḥi at-tawḥīdi, wamā siwahu min ḥālin ʾaw maqāmin, fakulluhu maṣḥūbun bi-l-ʿilali. wa-at-tawḥīdu ʿalā thalāthati ʾawjuhin. al-wajhu al-ʾawwalu: tawḥīdu al-ʿāmmati, alladhī yaṣiḥḥu bi-sh-shawahidi, wa-al-wajhu ath-thānī: tawḥīdu al-khāṣṣati, wahuwa alladhī yathbutu bi-l-ḥaqāʾiqi, wa-al-wajhu ath-thālithu: tawḥīdun qāʾimun bi-l-qidami, wahuwa tawḥīdu khāṣṣati al-khāṣṣati.

Tawḥīd is to affirm that Allah Most High is utterly beyond originatedness. Whatever the scholars have said and whatever the realized masters have indicated on this path has been said only to set tawḥīd aright. Every state or station other than it remains accompanied by defects. Tawḥīd has three modes: first, the tawḥīd of ordinary believers, made sound through evidentiary signs; second, the tawḥīd of the elect, established through the realities; and third, a tawḥīd abiding in beginningless eternity—the tawḥīd of the elect of the elect.

فَأَمَّا التَّوْحِيدُ الْأَوَّلُ فَهُوَ شَهَادةُ أَنَّ لَا إِلَه إِلَّا اَللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ الأَحَدُ الصَّمَدُ الَّذِي لَمْ يَلِدْ وَلَمْ يُولَد وَلَمْ يَكُن لَّهُ كُفُوًا أَحَدٌ. وهُوَ التَّوْحِيدُ الظَّاهِرُ الْجَلِيُّ، الَّذِي نَفَى الشِّرْكَ الْأَعْظَمَ، وعَلَيْهِ نُصِبَتْ الْقِبْلَةُ وَبِهِ وَجَبَتْ الذِّمَّةُ وَبِهِ حُقِنَت الدِّمَاءُ والأمْوَالُ وَانْفَصَلَتْ بِهِ دَارُ الْكُفْرِ مِنْ دَارِ الْإِسْلَامِ وصَحَّت بِهِ المِلَّةُ للعَامَّةِ، وَإِنْ لَمْ يَقُومُوا بِحُسْنِ الِاسْتِدْلَالِ بَعْدَ أَنْ يَسْلَمُوا مِنَ الشُّبْهَةِ، وَالْحَيْرَةِ، وَالرِّيبَةِ بِصِدْقِ شَهَادَةٍ صَحَّحَهَا قَبُولُ الْقَلْبِ. وَهَذَا تَوْحِيدُ الْعَامَّةِ، الَّذِي يَصِحُّ بِالشَّوَاهِدِ،وَالشَّوَاهِدُ هِيَ الرِّسَالَةُ وَالصَّنَائِعُ،وَيَجِبُ بِالسَّمْعِ، وَيُوجَدُ بِتَبْصِيرِ الْحَقِّ، وَيَنْمُو عَلَى مَشَاهِدِ الشَّوَاهِدِ.

faʾammā at-tawḥīdu al-ʾawwalu fahuwa shahādtu ʾanna lā ʾilah ʾillā Allāhu waḥdahu lā sharīka lahu al-ʾaḥadu aṣ-ṣamadu alladhī lam yalid walam yūlad walam yakun llahu kufuwan ʾaḥadun. whuwa at-tawḥīdu aẓ-ẓāhiru al-jaliyyu, alladhī nafā ash-shirka al-ʾaʿẓama, wʿalayhi nuṣibat al-qiblatu wabihi wajabat adh-dhimmatu wabihi ḥuqinat ad-dimāʾu wa-al-ʾamwalu wanfaṣalat bihi dāru al-kufri min dāri al-ʾislāmi wṣaḥḥat bihi al-millatu li-l-ʿāmmati, waʾin lam yaqūmū biḥusni al-astidlāli baʿda ʾan yaslamū min ash-shubhati, wa-al-ḥayrati, wa-ar-rībati biṣidqi shahādatin ṣaḥḥaḥahā qabūlu al-qalbi. wahadhā tawḥīdu al-ʿāmmati, alladhī yaṣiḥḥu bi-sh-shawahidi,wa-ash-shawahidu hiya ar-risālatu wa-aṣ-ṣanāʾiʿu,wayajibu bi-s-samʿi, wayūjadu bitabṣīri al-ḥaqqi, wayanmū ʿalā mashāhidi ash-shawahidi.

The first tawḥīd is the testimony that there is no deity but Allah alone, without partner: the One, the One upon whom all depend, who neither begets nor is begotten, and to whom no one is equal. This is the manifest and evident tawḥīd that negates the gravest association of partners with Allah. Upon it the qibla is established, protected status becomes binding, lives and property are safeguarded, and the domain of unbelief is distinguished from the domain of Islam. Through it the religion of ordinary believers is sound, even when they cannot produce refined demonstrations, provided they are free of misconception, bewilderment, and suspicion and bear a truthful testimony accepted by the heart. This is the tawḥīd of ordinary believers, confirmed through signs—the revealed message and the created works. It becomes binding through hearing revelation, is found when the Real grants insight, and grows through contemplating the signs.

وَأَمَّا التَّوْحِيدُ الثَّانِي، الَّذِي يَثْبُتُ بِالْحَقَائِقِ فَهُوَ تَوْحِيدُ الْخَاصَّةِ، وَهُوَ إِسْقَاطُ الْأَسْبَابِ الظَّاهِرَةِ، وَالصُّعُودُ عَنْ مُنَازَعَاتِ الْعُقُولِ، وَعَنِ التَّعَلُّقِ بِالشَّوَاهِدِ، وَهُوَ أَنْ لَا يَشْهَدَ فِي التَّوْحِيدِ دَلِيلًا، وَلَا فِي التَّوَكُّلِ سَبَبًا، وَلَا لِلنَّجَاةِ وَسِيلَةً، فَيَكُونُ مُشَاهِدًا سَبْقَ الْحَقِّ بِحُكْمِهِ وَعِلْمِهِ، وَوَضْعِهِ الْأَشْيَاءَ مَوَاضِعَهَا وَتَعْلِيقِهِ إِيَّاهَا بِأَحَايِينِهَا، وَإِخْفَائِهِ إِيَّاهَا فِي رُسُومِهَا، وَتَحَقُّقِ مَعْرِفَةِ الْعِلَلِ، وَيَسْلُكُ سَبِيلَ إِسْقَاطِ الْحَدَثِ، هَذَا تَوْحِيدُ الْخَاصَّةِ، الَّذِي يَصْلُحُ بِعِلْمِ الْفَنَاءِ، وَيَصْفُو فِي عِلْمِ الْجَمْعِ، وَيَجْذِبُ إِلَى تَوْحِيدِ أَرْبَابِ الْجَمْعِ.

waʾammā at-tawḥīdu ath-thānī, alladhī yathbutu bi-l-ḥaqāʾiqi fahuwa tawḥīdu al-khāṣṣati, wahuwa ʾisqāṭu al-ʾasbābi aẓ-ẓāhirati, wa-aṣ-ṣuʿūdu ʿan munāzaʿāti al-ʿuqūli, waʿani at-taʿalluqi bi-sh-shawahidi, wahuwa ʾan lā yashhada fī at-tawḥīdi dalīlan, walā fī at-tawakkuli sababan, walā li-n-najāti wasīlatan, fayakūnu mushāhidan sabqa al-ḥaqqi biḥukmihi waʿilmihi, wawaḍʿihi al-ʾashyāʾa mawaḍiʿahā wataʿlīqihi ʾiyyāhā biʾaḥāyīnihā, waʾikhfāʾihi ʾiyyāhā fī rusūmihā, wataḥaqquqi maʿrifati al-ʿilali, wayasluku sabīla ʾisqāṭi al-ḥadathi, hādhā tawḥīdu al-khāṣṣati, alladhī yaṣluḥu biʿilmi al-fanāʾi, wayaṣfū fī ʿilmi al-jamʿi, wayajdhibu ʾilā tawḥīdi ʾarbābi al-jamʿi.

The second tawḥīd, which is established through the realities, is the tawḥīd of the elect. It consists in setting aside apparent causes, rising beyond the disputes of the intellects, and relinquishing attachment to evidentiary signs. One witnesses no proof within tawḥīd, no cause within reliance, and no means to salvation. Instead, one witnesses the Real's precedence through His decree and knowledge: His placing things in their proper places, binding them to their appointed times, and concealing them within their forms. One realizes the defects of secondary causes and follows the path of effacing all that is originated. This is the tawḥīd of the elect. It is made sound through knowledge of annihilation, becomes clear in knowledge of gathering, and draws the seeker toward the tawḥīd of the masters of gathering.

وَأَمَّا التَّوْحِيدُ الثَّالِثُ فَهُوَ تَوْحِيدٌ اخْتَصَّهُ الْحَقُّ لِنَفْسِهِ، وَاسْتَحَقَّهُ لِقَدْرِهِ، وَأَلَاحَ مِنْهُ لَائِحًا إِلَى أَسْرَارِ طَائِفَةٍ مِنْ أَهْلِ صَفْوَتِهِ، وَأَخْرَسَهُمْ عَنْ نَعْتِهِ، وَأَعْجَزَهُمْ عَنْ بَثِّهِ. وَالَّذِي يُشَارُ إِلَيْهِ عَلَى أَلْسِنَةِ الْمُشِيرِينَ أَنَّهُ إِسْقَاطُ الْحَدَثِ، وَإِثْبَاتُ الْقِدَمِ عَلَى أَنَّ هَذَا الرَّمْزَ فِي ذَلِكَ التَّوْحِيدِ عِلَّةٌ لَا يَصِحُّ ذَلِكَ التَّوْحِيدُ إِلَّا بِإِسْقَاطِهَا.هَذَا قُطْبُ الْإِشَارَةِ إِلَيْهِ عَلَى أَلْسُنِ عُلَمَاءِ هَذَا الطَّرِيقِ، وَإِنْ زَخْرَفُوا لَهُ نُعُوتًا، وَفَصَّلُوهُ فُصُولًافَإِنَّ ذَلِكَ التَّوْحِيدَ تَزِيدُهُ الْعِبَارَةُ خَفَاءً، وَالصِّفَةُ نُفُورًا، وَالْبَسْطُ صُعُوبَةً. وَإِلَى هَذَا التَّوْحِيدِ شَخَصَ أَهْلُ الرِّيَاضَةِ، وَأَرْبَابُ الْأَحْوَالِ وَإِلَيْهِ قَصَدَ أَهْلُ التَّعْظِيمِ، وَإِيَّاهُ عَنَى الْمُتَكَلِّمُونَ فِي عَيْنِ الْجَمْعِ، وَعَلَيْهِ تَصْطَلِمُ الْإِشَارَاتُ، ثُمَّ لَمْ يَنْطِقْ عَنْهُ لِسَانٌ، وَلَمْ تُشِرْ إِلَيْهِ عِبَارَةٌ. فَإنَّ التَّوْحِيدَ وَرَاءَ مَا يُشِيرُ إِلَيْهِ مُكَوّنٌ أَوْ يَتَعَاطَاهُ حِينٌ أَوْ يُقِلُّهُ سَبَبٌ. وَقَدْ أَجَبْتُ فِي سَالِفِ الزَّمَانِ سَائلًا سَألَنِي عَنْ تَوْحِيدِ الصُّوفِيَّةِ بِهَذِهِ الْقَوَافِي الثَّلَاثِ: مَا وَحَّدَ الْوَاحِدَ مِنْ وَاحِدٍ... إِذْ كُلُّ مَنْ وَحَّدَهُ جَاحِدُ تَوْحِيدُ مَنْ يَنْطِقُ عَنْ نَعْتِهِ... عَارِيَةٌ أَبْطَلَهَا الْوَاحِدُ تَوْحِيدُهُ إِيَّاهُ تَوْحِيدُهُ... وَنَعْتُ مَنْ يَنْعَتُهُ لَاحِدُ

waʾammā at-tawḥīdu ath-thālithu fahuwa tawḥīdun akhtaṣṣahu al-ḥaqqu linafsihi, wastaḥaqqahu liqadrihi, waʾalāḥa minhu lāʾiḥan ʾilā ʾasrāri ṭāʾifatin min ʾahli ṣafwatihi, waʾakhrasahum ʿan naʿtihi, waʾaʿjazahum ʿan baththihi. wa-adh-dhī yushāru ʾilayhi ʿalā ʾalsinati al-mushīrīna ʾannahu ʾisqāṭu al-ḥadathi, waʾithbātu al-qidami ʿalā ʾanna hādhā ar-ramza fī dhālika at-tawḥīdi ʿillatun lā yaṣiḥḥu dhālika at-tawḥīdu ʾillā biʾisqāṭihā.hādhā quṭbu al-ʾishārati ʾilayhi ʿalā ʾalsuni ʿulamāʾi hādhā aṭ-ṭarīqi, waʾin zakhrafū lahu nuʿūtan, wafaṣṣalūhu fuṣūlanfaʾinna dhālika at-tawḥīda tazīduhu al-ʿibāratu khafāʾan, wa-aṣ-ṣifatu nufūran, wa-al-basṭu ṣuʿūbatan. waʾilā hādhā at-tawḥīdi shakhaṣa ʾahlu ar-riyāḍati, waʾarbābu al-ʾaḥwali waʾilayhi qaṣada ʾahlu at-taʿẓīmi, waʾiyyāhu ʿanā al-mutakallimūna fī ʿayni al-jamʿi, waʿalayhi taṣṭalimu al-ʾishārātu, thumma lam yanṭiq ʿanhu lisānun, walam tushir ʾilayhi ʿibāratun. faʾinna at-tawḥīda warāʾa mā yushīru ʾilayhi mukawwnun ʾaw yataʿāṭāhu ḥīnun ʾaw yuqilluhu sababun. waqad ʾajabtu fī sālifi az-zamāni sāʾlan saʾalanī ʿan tawḥīdi aṣ-ṣūfiyyati bihadhihi al-qawafī ath-thalāthi: mā waḥḥada al-waḥida min waḥidin... ʾidh kullu man waḥḥadahu jāḥidu tawḥīdu man yanṭiqu ʿan naʿtihi... ʿāriyatun ʾabṭalahā al-waḥidu tawḥīduhu ʾiyyāhu tawḥīduhu... wanaʿtu man yanʿatuhu lāḥidu

The third tawḥīd is a tawḥīd that the Real has reserved for Himself and claimed by right of His majesty. He flashed something of it into the inward secrets of a group among His chosen ones, then left them speechless before its description and unable to divulge it. Guides allude to it as effacing the originated and affirming the Beginningless—yet even this allusion is a defect within that tawḥīd, which becomes sound only when the allusion itself is effaced. This is the axis around which the scholars of the path gesture, however ornate their descriptions or detailed their divisions; expression only makes this tawḥīd more hidden, description makes it more elusive, and elaboration makes it harder. Toward it gaze the people of discipline and the masters of spiritual states. It is sought by the people of magnification and intended by those who speak of the very source of gathering; before it, all indications are consumed. No tongue has spoken it and no expression has pointed to it, for tawḥīd lies beyond anything a created being can indicate, a moment can encompass, or a cause can carry. Long ago, when someone asked me about the tawḥīd of the Sufis, I answered with these three rhymed verses: “No one makes the One one by an act of one's own—for everyone who claims to do so denies. / The tawḥīd of one who speaks of His description is a borrowed thing annulled by the One. / His making Himself one is His tawḥīd; the description of anyone who describes Him deviates.”

End of the one hundred stations

وَاللَّهُ أَعْلَمُ

wa-Allāhu aʿlam

And Allah knows best.