‫ﻣﻌﺎﻧﻲ اﻷﲰﺎء اﻹٰﳍﻴّﺔ‬

‫اﻟﺸﻴﺦ اﻹﻣﺎم ﻋﻔﻴﻒ اﻟﺪﻳﻦ ﺳﻠﻴﻤﺎن اﻟﺘﻠﻤﺴﺎﻧﻲ‬

‫ّ‬
 The Divine Names

A Mystical Theology of the Names of God

in the Qurʾan

ʿAfīf al-Dīn al-Tilimsānī

Edited and translated by
YOUSEF CASEWIT

Volume editor
MOHAMMED RUSTOM

NEW YORK UNIVERSITY PRESS

New York
 Table of Contents
Letter from the General Editor
Acknowledgments
Introduction
Map: al-Andalus, the Maghrib, and the Near East in al-Tilimsānīʾs Day
Note on the Text
Notes to the Introduction
THE DIVINE NAMES
The Opening Surah
Allāh
Al-Raḥmān: The All-Merciful
Al-Rabb: The Lord
Al-Raḥīm: The Ever-Merciful
Al-Malik: The King
The Surah of the Cow
Al-Muḥīṭ: The Encompassing
Al-Qadīr: The Powerful
Al-ʿAlīm: The Knowing
Al-Ḥakīm: The Wise
Al-Tawwāb: The Ever-Turning
Al-Mufḍil: The One Who Favors
Al-Baṣīr: The Seeing
Dhū l-Faḍl: The Bountiful
Al-Walī: The Guardian
Al-Naṣīr: The Helper
Al-Wāsiʿ: The All-Embracing
Al-Badīʿ: The Innovative
Al-Mubtalī: The Tester
Al-Samīʿ: The Hearing
Al-ʿAzīz: The Mighty
Al-Kāfī: The Sufficer
Al-Raʾūf: The Kind
Al-Ilāh al-Wāḥid: The One God
 Al-Shadīd al-ʿAdhāb: The Severe in Chastisement
Al-Ghafūr: The Concealing
Al-Qarīb: The Near
Al-Mujīb: The Responder
Al-Sarīʿ al-Ḥisāb: The Swift in Reckoning
Al-Ḥalīm: The Forbearing
Al-Khabīr: The Aware
Al-Qābiḍ: The Withholder
Al-Bāsiṭ: The Lavisher
Al-Ḥayy: The Living
Al-Qayyūm: The Self-Subsisting
Al-ʿAlī: The High
Al-ʿAẓīm: The Magnificent
Al-Ghanī: The Independent
Al-Ḥamīd: The Praiseworthy
The Surah of the House of ʿImrān
Al-Muntaqim: The Avenger
Al-Wahhāb: The Bestower
Al-Jāmiʿ: The Gatherer
Al-Muqsiṭ: The Equitable
Mālik al-Mulk: The Owner of the Kingdom
Al-Muʿizz: The Exalter
Al-Mudhill: The Abaser
Al-Ḥakam: The Ruler
Al-Nāṣir: The Assister
Al-Muḥyī: The Life-Giver
Al-Mumīt: The Death-Giver
Al-Wakīl: The Trustee
The Surah of Women
Al-Raqīb: The Watchful
Al-Ḥasīb: The Reckoner
Al-Shahīd: The Witness
Al-Mursil: The Sender
Al-Muqīt: The Nourisher
Al-Ṣādiq: The Truthful
Al-Shākir: The Grateful
Al-ʿAfū: The Forgiver
The Surah of the Cattle
Al-Fāṭir: The Cleaver
Al-Qāhir: The Triumphant
Al-Qādir: The Able
Al-Qāḍī: The Judge
Al-Fāliq: The Splitter
Al-Laṭīf: The Subtle
The Surah of the Heights
Al-Bādiʾ: The One Who Originates
Al-Hādī: The Guide
Al-Muḍill: The Misguider
The Surah of the Spoils
Al-Mughīth: The Deliverer
The Surah of Jonah
Al-Ḍārr: The Harmer
Al-Nāfiʿ: The Benefiter
The Surah of Hūd
Al-Qawī: The Strong
Al-Ḥafīẓ: The Preserving
Al-Majīd: The Glorious
Al-Wadūd: The Loving
Al-Alīm al-Akhdh: The Painful in Retribution
Al-Faʿʿāl: The Fully Active
The Surah of Joseph
Al-Ḥāfiẓ: The Preserver
Al-Rāfiʿ: The One Who Elevates
The Surah of the Thunder
Al-Mudabbir: The Governing
Al-Qahhār: The All-Subjugating
Al-Kabīr: The Great
Al-Mutaʿālī: The Transcendent
Al-Wāqī: The Protector
The Surah of Abraham
Al-Mannān: The Gracious
The Surah of the Bee
Al-Kafīl: The Guarantor
The Surah of the Night Journey
 Al-Mukarrim: The Ennobler
The Surah of the Cave
Al-Muqtadir: The Potent
The Surah of Mary
Al-Ḥannān: The Tender
Al-Wārith: The Inheritor
The Surah of Ṭā Hā
Al-Bāqī: The Everlasting
Al-Muʿṭī: The Giver
Al-Ghaffār: The All-Concealing
The Surah of the Prophets
Al-Rātiq: The Stitcher
Al-Fātiq: The Unstitcher
The Surah of the Pilgrimage
Al-Bāʿith: The Resurrector
Al-Ḥaqq: The Real
Al-Mawlā: The Patron
The Surah of Light
Al-Muzakkī: The Purifier
Al-Wafī: The Fulfiller
Al-Nūr: The Light
Al-Mubīn: The Clarifier
The Surah of the Criterion
Al-Muqaddir: The Determiner
The Surah of the Poets
Al-Shāfī: The Healer
The Surah of the Ants
Al-Karīm: The Noble
The Surah of the Story
Al-Muḥsin: The Benevolent
The Surah of the Byzantines
Al-Mubdiʾ: The Originator
Al-Muʿīd: The Restorer
The Surah of the Parties
Al-Ṭāhir: The Pure
The Surah of Sheba
Al-Fattāḥ: The Opener
 Al-ʿAllām: The Ever-Knowing
The Surah of the Cleaver
Al-Shakūr: The Thankful
The Surah of the Concealer
Al-Ghāfir: The Concealer
Dhū l-Ṭawl: The Abundant
Al-Rafīʿ: The Uplifter
Dhū l-ʿArsh: The Possessor of the Throne
The Surah of the Private Chambers
Al-Mumtaḥin: The Setter of Trials
The Surah of the Scatterers
Al-Razzāq: The All-Provider
Al-Matīn: The Firm
The Surah of the Mount
Al-Barr: The Clement
The Surah of the Star
Al-Mughnī: The Enricher
The Surah of the All-Merciful
Dhū l-Jalāl: The Possessor of Majesty
Dhū l-Ikrām: The Honorer
The Surah of Iron
Al-Awwal: The First
Al-Ākhir: The Last
Al-Ẓāhir: The Manifest
Al-Bāṭin: The Nonmanifest
The Surah of the Gathering
Al-Quddūs: The Holy
Al-Salām: The Peace
Al-Muʾmin: The Faithful
Al-Muhaymin: The Overseer
Al-Jabbār: The All-Dominating
Al-Mutakabbir: The Proud
Al-Khāliq: The Creator
Al-Bāriʾ: The Maker
Al-Muṣawwir: The Form-Giver
The Surah of the Congregational Prayer
Al-Rāziq: The Provider
 The Surah of the Kingdom
Al-Dhāriʾ: The Multiplier
The Surah of the Ascending Pathways
Dhū l-Maʿārij: The Lord of the Ascending Pathways
The Surah of the Jinn
Al-ʿĀlim: The Knower
Al-Muḥṣī: The Enumerator
The Surah of the Constellations
Al-Shadīd al-Baṭsh: The Severe in Assault
The Surah of Sincerity
Al-Aḥad: The Only
Al-Ṣamad: The Self-Sufficient
Concluding Prayer
Notes
Glossary
Bibliography
Further Reading
Index of Qurʾanic Verses
Index of Arabic Verse
Index of the Names
Index
About the NYUAD Research Institute
About this E-book
Titles Published by the Library of Arabic Literature
About the Editor–Translator
 LIBRARY OF ARABIC LITERATURE EDITORIAL BOARD

GENERAL EDITOR
Philip F. Kennedy, New York University

EXECUTIVE EDITORS
James E. Montgomery, University of Cambridge
Shawkat M. Toorawa, Yale University

EDITORIAL DIRECTOR
Chip Rossetti

ASSISTANT EDITOR
Leah Baxter

EDITORS
Sean Anthony, The Ohio State University
Huda Fakhreddine, University of Pennsylvania
Lara Harb, Princeton University
Maya Kesrouany, New York University Abu Dhabi
Enass Khansa, American University of Beirut
Bilal Orfali, American University of Beirut
Maurice Pomerantz, New York University Abu Dhabi
Mohammed Rustom, Carleton University

CONSULTING EDITORS
Julia Bray Michael Cooperson Joseph E. Lowry
Tahera Qutbuddin Devin J. Stewart

DIGITAL PRODUCTION MANAGER

Stuart Brown

PAPERBACK DESIGNER
Nicole Hayward

FELLOWSHIP PROGRAM COORDINATOR

Amani Al-Zoubi
 Letter from the General Editor
The Library of Arabic Literature makes available Arabic editions and English
translations of significant works of Arabic literature, with an emphasis on the
seventh to nineteenth centuries. The Library of Arabic Literature thus includes
texts from the pre-Islamic era to the cusp of the modern period, and
encompasses a wide range of genres, including poetry, poetics, fiction, religion,
philosophy, law, science, travel writing, history, and historiography.
Books in the series are edited and translated by internationally recognized
scholars. They are published as hardcovers in parallel-text format with Arabic
and English on facing pages, as English-only paperbacks, and as downloadable
Arabic editions. For some texts, the series also publishes separate scholarly
editions with full critical apparatus.
The Library encourages scholars to produce authoritative Arabic editions,
accompanied by modern, lucid English translations, with the ultimate goal of
introducing Arabic’s rich literary heritage to a general audience of readers as
well as to scholars and students.
The publications of the Library of Arabic Literature are generously
supported by Tamkeen under the NYU Abu Dhabi Research Institute Award
G1003 and are published by NYU Press.

Philip F. Kennedy
General Editor, Library of Arabic Literature
 ‫ٱﷲُ َوِ ﱡﱄ اﻟ ﱠِﺬﻳَﻦ آَﻣُﻨﻮا ُﳜ ِْﺮُﺟُﻬْﻢ ِﻣَﻦ ٱﻟﻈﱡﻠ َُﻤﺎِت ِإَﱃ ٱﻟﻨّْﻮِر‬
To Sidi Shaykh Mohamed Faouzi al-Karkari
quddisa sirruh
 Acknowledgments
I am immensely grateful to Seyyed Hossein Nasr, who inspired me to pursue
Islamic Studies, and to William Chittick, who taught me to read Arabic Sufi
texts. I also wish to express my profound gratitude to my volume editor,
Mohammed Rustom, for his meticulous help and generous support. My dear
parents, Daoud and Fatima, read early drafts of my translation and I remain in
their debt, both in this world and in the hereafter. A special thanks to Khalid
Williams for his careful reading of the text, to my dear brother Faris Casewit for
his insightful suggestions, and to the external reviewers and the Library of
Arabic Literature’s outstanding editorial board. I greatly appreciate the insights
of my learned friend Saad Ansari, as well as those of my esteemed colleagues
ʿAbd al-Rahim al-ʿAlami, Oludamini Ogunnaike, and Dina Ibrahim Rashed. I
am also grateful to several graduate students at the University of Chicago for
looking over parts of the text: Elon Harvey, Sarah Aziz, Wayel Azmeh, Hamza
Dudgeon, Susan Lee, Zahra Moeini Meybodi, Chad Mowbray, Samantha
Pellegrino, Kyle Wynter-Stoner, Grace Brody, Allison Kanner, Clay Lemar,
Scott Doolin, Lien Fina, Arthur Schechter, Saleem Ariz, Jeson Ng, and Daniel
Morgan. Last but not least, I wish to express my love and gratitude to the
basmalah of my life: my beloved and patient wife, Maliha Chishti, for her
unfailing support and encouragement throughout the years, and my two loving
daughters, Ayla and Hanan.
 Introduction

I. The Author
ʿAfīf al-Dīn al-Tilimsānī (d. 690/1291) was a product of the full flowering of the
seventh-/thirteenth-century Islamic mystical tradition. The list of Sufis whom
he trained under and encountered during his life is extraordinary. His teachers
include the Andalusī “greatest master” (al-shaykh al-akbar), Muḥyī l-Dīn ibn al-
ʿArabī (d. 638/1240). He was also the closest friend and foremost disciple of the
latter’s top pupil and stepson, Ṣadr al-Dīn al-Qūnawī (d. 673/1274). Al-
Tilimsānī met the great eponymous founder of the Shādhilī order, Abū l-Ḥasan
al-Shādhilī (d. 656/1258), married the daughter of the outspoken Andalusī
nondualist mystic Ibn Sabʿīn (d. 669/1258), and witnessed the beloved Persian
Sufi poet Jalāl al-Dīn al-Rūmī (d. 672/1273) at the height of his career in Konya.
His classmates went on to become influential masters, including such renowned
figures as Saʿīd al-Dīn al-Farghānī (d. 699/1300), Fakhr al-Dīn al-ʿIrāqī
(d. 688/1289), and Muʾayyid al-Dīn al-Jandī (d. 700/1300).1
The late Ayyubid and early Mamluk period in which al-Tilimsānī lived saw
the rise of state-sponsored Sufi hospices (Per. khānqahs; Ar. zāwiyahs), the
institutionalization of formal Sufi orders from the Islamic East, and important
doctrinal formulations of Sufism in Arabic and Persian. The mystical poems of
Farīd al-Dīn ʿAṭṭār (d. 627/1230) and ʿUmar ibn al-Fāriḍ (d. 632/1234) were
popularized at this time.2 The emergence of the late Ashʿarī school of
philosophical theology was also a noteworthy feature of this period.3 Finally,
Naṣīr al-Dīn al-Ṭūsī (d. 672/1274) and his students were responsible for further
developing the Avicennian tradition in Iran.4 These various strands of Islamic
thought all find expression in al-Tilimsānī’s life and thought.
The full name of our author is Abū l-Rabīʿ ʿAfīf al-Dīn Sulaymān ibn ʿAlī ibn
ʿAbd Allāh ibn ʿAlī ibn Yāsīn al-ʿĀbidī al-Kūmī al-Tilimsānī. His paternal tribal
designation (nisbah), al-ʿAbidī al-Kūmī, is a reference to the Banū ʿĀbid, a clan
of the small Berber tribe of Kūmah residing on the seacoast of the provinces of
Tlemcen in present-day northwestern Algeria.5 According to the most reliable
sources, the shaykh was most likely born in the city of Tlemcen in 610/1213,
although he spent most of his life in Cairo, Damascus, and Konya. He died and
was buried in Damascus in 690/1291 at the age of eighty.6
Al-Tilimsānī’s writings consist mostly of commentaries on important works.
His commentary on the divine names bears the mark of not only a fully realized
Sufi, but also the clarity of a highly trained and keen philosophical mind, and
the eloquence of an accomplished poet. In addition to possessing depth and
originality, al-Tilimsānī was a highly independent thinker who engaged
critically with the authors and texts upon which he commented. His writings,
moreover, represent the cosmopolitan nature of Islamic civilization in the
seventh/thirteenth century. He was conversant in Persian, and studied with al-
Qūnawī in Persian and Arabic. For thirty years he made his home in Egypt, a
melting pot of Persian, Central Asian, and North African Sufis.
Little is known about al-Tilimsānī’s early youth, and his writings contain
little historical and biographical information. The medieval biographers affirm
that he inhabited many roles throughout his life, including that of Sufi shaykh,
author, renunciant, and government bureaucrat. They describe him as amiable,
magnanimous, and characterized by sanctity (ḥurmah) and authority
(wajāhah). He appears to have moved to Egypt at a young age, perhaps with his
family, although it is possible that he was born in Egypt to a family that had
recently settled there from the Maghrib. The early seventh/thirteenth century
witnessed an increase in migration from al-Andalus and the Maghrib to the
Islamic East for several reasons, including the Christian Reconquista, a stifling
intellectual atmosphere created by the Almohad regime, and the prospect of
more easily performing the pilgrimage to Mecca. Many of the scholars and Sufis
who moved to the east never returned to their homelands. They settled in
Egypt between Cairo and Alexandria, where they were provided for under the
reign of Ṣalāḥ al-Dīn al-Ayyūbī (r. 570–89/1174–93), known in the West as
Saladin.
Al-Tilimsānī was a seeker for spiritual guidance and a poet from a young age.
The first account we have of him is from when he was in Cairo, at the age of
twenty, a resident in Cairo’s largest Sufi hospice, Saʿīd al-Suʿadāʾ, “The Most
Felicitous of the Felicitous.” According to one of his poems, it appears that he
began searching for spiritual guidance in his teens. In a rare autobiographical
anecdote, al-Tilimsānī notes the resolve with which he joined the Sufi Path.
Despite having been warned that “in the path of the Sufis there are places
where feet stumble,” al-Tilimsānī notes:
 I looked into my heart, and made sure that my bonds of contentment with my Lord were strong, and
I said, “Would I turn away after seeking? Would I fear being misguided despite my genuine love of
God?” My eyes then swelled with tears, and the invigorating force of reverential fear and humility
flowed through my being. I was taken by such a state of ecstasy that I nearly passed out and lost all
sense of myself. When I returned from this state, I improvised these verses:
My reins are held by the Beloved’s will—I will run my inevitable course,
be it willingly to pure guidance or to misguidance;
I love Him, as long as He loves me—I am His servant, no matter what.7

The Saʿīd al-Suʿadāʾ where al-Tilimsānī resided had been a mansion for
former Fatimid courtiers and was converted into a Sufi hospice during the
Ayyubid sultanate. This hospice, which is located on present-day Jamāliyyah
Street, was founded by Saladin in 569/1173–74 as part of his policy of restoring
Sunnism in the wake of the Fatimid Shiʿi rule over Egypt. Saladin established
the hospice in Cairo, in addition to four legal colleges (sing. madrasah), each
representing one of the main Sunni schools of law (sing. madhhab). Being
Egypt’s first state-sponsored and formally organized khānqah, it hosted
immigrant Sufis displaced by the encroaching Mongol threat from the east and
the Christian Reconquista in the west. A salaried shaykh presided over the
hospice, and he was given the political and diplomatic title of “chief shaykh”
(shaykh al-shuyūkh) to serve as the representative of official Sufism. The
resident Sufis (sing. mutajarrid) received a daily allowance of bread, meat, and
provisions from the revenues of the endowment (waqf) instituted for the
hospice. They had access to a nearby public bath, Ḥammām al-Jāmāliyyah,
founded for Sufis—it continued to function until the thirteenth/nineteenth
century. The resident Sufis devoted themselves to worship, study, copying
manuscripts, training disciples, and teaching a variety of subjects, including
Sufism and Islamic law.8 They were also given time away to perform the
pilgrimage to Mecca.

Meeting with al-Qūnawī in Cairo

Al-Tilimsānī’s prayers for guidance were answered in 630/1232–33 when, at the

age of twenty, he had a decisive encounter with Ṣadr al-Dīn al-Qūnawī. This
accomplished young scholar and mystic, then in his mid-twenties, changed the
course of al-Tilimsānī’s life and was to become his closest friend, lifelong
master, and spiritual companion. Al-Qūnawī had studied with Ibn al-ʿArabī and
hailed from a prominent family of scholars. His father, Majd al-Dīn Isḥāq ibn
Yūsuf al-Rūmī (d. 618/1221), was the “shaykh of Islam,” which means he was
the head of the religious establishment of the Saljūq court. Majd al-Dīn
befriended Ibn al-ʿArabī and hosted him for several years in Rūm, present-day
eastern Anatolia, a remnant of the once much larger Saljūq Empire. After the
death of Majd al-Dīn, Ibn al-ʿArabī married Ṣadr al-Dīn’s widowed mother, and
in 620/1223 the family settled in northern Damascus, where Ibn al-ʿArabī
enjoyed the patronage of the Banū Zakī, a prominent family of judges. Al-
Qūnawī likely spent at least part of his teens in Ibn al-ʿArabī’s household in
Ayyubid Damascus, where he studied Hadith and the Sufi sciences. His reading
sessions attracted large numbers of attendees, including individuals of high
social standing, scholars, judges, preachers, imams, and Hadith experts. By the
time the young al-Qūnawī met al-Tilimsānī, he had already received permission
to teach and transmit all the works of Ibn al-ʿArabī, including the first redaction
of the monumental Meccan Openings (al-Futūḥāt al-Makkiyyah), one of the
most important works in Islamic mysticism, which Ibn al-ʿArabī read to al-
Qūnawī from beginning to end.9 After completing his studies with Ibn al-ʿArabī,
al-Qūnawī accompanied the Persian Sufi Awḥad al-Dīn al-Kirmānī
(d. 636/1238) to Egypt. The latter was affiliated with the Suhrawardī order and
had initiated al-Qūnawī into Sufism at a young age. Al-Qūnawī had hoped to
meet the elderly Sufi poet Ibn al-Fāriḍ (d. 632/1234), whose poems would play
an important role in his own spiritual development as well as that of al-
Tilimsānī and his students, but the poet died before they had a chance to meet.

Study with Ibn al-ʿArabī in Damascus

It appears that al-Tilimsānī dedicated himself to Sufi practice and study under
al-Qūnawī’s supervision at the Saʿīd al-Suʿadāʾ hospice for the next three years.
He also studied Hadith, especially the Ṣaḥīḥ of Muslim, with prominent
scholars in Cairo, including the Kurdish Shāfiʿī Hadith expert Ibn al-Ṣalāḥ
(d. 643/1245). Al-Qūnawī and al-Tilimsānī headed for Damascus in 634/1236–
37 to study with Ibn al-ʿArabī, where they attended the official reading sessions
(samāʿ) of the second redaction of Ibn al-ʿArabī’s Futūḥāt in the author’s home
and in his presence four years before his death in 638/1240. The name of al-
Tilimsānī, then twenty-four years old, is written on the attendance sheet of the
Futūḥāt reading session (majlis al-samāʿ). The copyist who took a note of
attendance was none other than his close friend Ṣadr al-Dīn al-Qūnawī.10
 In Anatolia with al-Qūnawī

While in Syria, al-Tilimsānī probably also accompanied al-Qūnawī to other

cities, including Aleppo, to meet notable scholars and saints. Although he
benefited enormously from his time in Damascus with Ibn al-ʿArabī, his most
formative and longest period of training and personal mentorship was under
the supervision of al-Qūnawī in his hometown, Konya, and in Cairo. It was
probably in 636/1238, when Ibn al-ʿArabī completed the second redaction of
the Futūḥāt, that al-Tilimsānī accompanied al-Qūnawī back to Konya. Al-
Tilimsānī spent his formative mid-twenties and early thirties (that is, mid-
630s/1230s until 643/1245) in rigorous spiritual training and study under al-
Qūnawī. Much of this was spent in long spiritual retreats (khulwah). According
to the Syrian historian Shams al-Dīn al-Jazarī (d. 739/1338), al-Tilimsānī made
the forty-day retreat forty times in various parts of Rūm. However, one of al-
Qūnawī’s students, Shams al-Dīn Muḥammad al-Īkī (d. 697/1298), insists that
this statement is not to be taken literally, given the vast amount of time it
implies.11
Al-Tilimsānī usually refers to al-Qūnawī in his writings simply as “the
shaykh.”12 He rarely makes reference to the time spent in spiritual training
under him in Rūm. While in Rūm, al-Tilimsānī likely became conversant in
Persian. He spent time with Persian Sufis, and in his works he quotes Persian
words, as well as the rubāʿiyāt of Omar Khayyām, which he heard orally.13 He
almost certainly met al-Qūnawī’s close friend, the celebrated Persian Sufi poet
Rumi (Jalāl al-Dīn al-Rūmī), in Anatolia. At the time, Rumi was head of the
Bahāʾ al-Dīn School.

Al-Qūnawī Moves to Cairo

In 641/1243, the Mongol victory over the Saljūq in the battle of Köse Dağ likely
affected al-Qūnawī’s plans to settle in his homeland. Seeking a safe and peaceful
environment, he left for Egypt a second time, this time as an emissary for the
Rūm government. During this second move to Egypt, al-Qūnawī was
accompanied from Anatolia not only by al-Tilimsānī but also by a circle of
Persian disciples, including Saʿīd al-Dīn al-Farghānī, and possibly Fakhr al-Dīn
al-ʿIrāqī. On his way to Egypt, al-Qūnawī commented on The Poem on
Wayfaring (Naẓm al-sulūk), a 750-verse Sufi poem by Ibn al-Fāriḍ.14 Al-
Tilimsānī and his classmate al-Farghānī attended those lessons, which were
taught at least partly in Persian. Both pupils took notes and subsequently wrote
their own commentaries on the poem.15 In Cairo, they settled once again in the
Saʿīd al-Suʿadāʾ hospice, and one of its Sufi residents, al-Īkī, joined their circle.
A few decades later, in 684/1284, al-Īkī would go on to become Egypt’s “chief
shaykh,” (shaykh al-shuyūkh)—that is, the formal head of all Sufis in the
Mamluk kingdom, and the head of Saʿīd al-Suʿadāʾ, as well as the al-Fayyūm
hospice and the al-Mashṭūb hospice.16 Looking back on his days with al-
Qūnawī at the hospice, Shams al-Dīn al-Īkī describes his remarkable lessons as
follows:
Both students and scholars would attend the gathering of our master [Shaykh Ṣadr al-Dīn], and the
talk would range across various sciences, but such sessions would always come to a close with a line
from Ibn al-Fāriḍ’s ode, the Naẓm al-sulūk, about which the shaykh would then speak in Persian,
expounding such mysteries and esoteric meanings as may be grasped by the initiated alone.
Sometimes it would happen that, at the following session, he would tell us that another of the verse’s
meanings had become apparent to him, and then he would reveal to us a meaning even more
wondrous and profound than the previous one. Indeed, he often used to say that the Sufi should
memorize this ode and seek to elucidate its meanings with the help of someone who understands it.
In this respect, Shaykh Shams al-Dīn tells us that “Shaykh Saʿīd al-Farghānī used to bring all his
concentration to bear on understanding what the shaykh was expounding regarding the Naẓm al-
sulūk, while at the same time making notes. Whereafter, he produced a commentary on the poem,
first in Persian and then in Arabic; all of which derived from the blessings contained in every breath
of our venerable master, Shaykh Ṣadr al-Dīn.”17

The hospice served as the place of residence, worship, study, and instruction
for al-Qūnawī and his students, including al-Tilimsānī, for nearly ten years.18 It
is likely that during this period al-Tilimsānī made his pilgrimage to Mecca, and
visited the tomb of Abraham in Hebron, which he refers to in his commentary
on the divine names (§83.5). It is also likely that around this period al-Tilimsānī
participated in a battle against the Crusaders. In a discussion of the station of
contentment with God’s decree (riḍā) and experiencing genuine servanthood
vis-à-vis the Lord, which is attained by the true lovers of God, al-Tilimsānī
thanks God for having experienced this station, specifically:
When I faced death at the swords of the Franks, may God forsake them, I looked into my heart and
found no preference for life over death, but only contentment with God’s decree owing to the
overwhelming power of love.19

Like many other Western Sufis who fled the Reconquista, al-Tilimsānī was
probably in part attracted to Egypt for the pious duty of defending the faith in
jihad against the Franks. In a similar vein, the renowned Sufi Abū l-Ḥasan al-
Shādhilī fought alongside his disciples against the Crusaders in the battle of
Manṣūrah (648/1250), despite his advanced age and blindness.20 It is also likely
that the famous Andalusī Sufi poet Abū l-Ḥasan al-Shushtarī had fought against
the Crusaders around the same period.21
Al-Tilimsānī made frequent trips to meet holy men around Egypt and the
Levant during these years. He occasionally refers to the personal encounters he
had with various shaykhs, citing them as cases in point to illustrate various
spiritual stations.22 In 643/1245, the year of his arrival in Cairo at the age of
thirty-three, al-Tilimsānī had an important encounter with the nondualist
Andalusī Hermeticist, philosopher, and mystic Ibn Sabʿīn (d. 669/1258). Their
encounter, which occurred through al-Qūnawī, must have led to successive
meetings, and Ibn Sabʿīn was evidently impressed by al-Tilimsānī’s acumen. To
this effect, the historian al-Munāwī relates that after Ibn Sabʿīn met al-Qūnawī,
he was asked for his impressions of al-Qūnawī and replied that he was a truth-
realizer (muḥaqqiq), “but with him is a young man who is sharper than him
(aḥdhaq minhu)”23—namely, al-Tilimsānī. Our author, who only mentions Ibn
Sabʿīn once in his works,24 later married one of Ibn Sabʿīn’s daughters, who
gave birth to his son Shams al-Dīn Muḥammad in 661/1262 in Cairo. The son,
known as “the Charming Youth” (al-Shābb al-Ẓarīf), would become renowned
as a young poet in Damascus.
Another holy man who left a deep impression on him was the
aforementioned Sufi from northern Morocco, Imam Abū l-Ḥasan al-Shādhilī
(d. 656/1258), who established the vibrant Shādhilī order, which has continued
to thrive to the present day. Imam al-Shādhilī had suffered persecution in Tunis
before settling in Alexandria in 642/1244, only a year prior to al-Qūnawī’s
arrival in Cairo. The city of Alexandria was an important religious and political
frontier city for the Ayyubid and later Mamluk sultans, and had a strong
presence of the Mālikī and Shāfiʿī legal schools, as well as Ashʿarī theologians.
As one of the principal maritime points of access into the Muslim world from
Europe, it was where Saladin confronted European Crusader sieges, and he
reconstructed its walls and towers. Despite the threat from Mongol invaders
and Crusaders, the second half of the seventh/thirteenth century was a period
of stability for Alexandria.25 As a city that lies on the pilgrimage route between
the Muslim West and Mecca, it was an important route for Hajj pilgrims from
the Muslim West and became an important Sufi center in the
seventh/thirteenth century from the Ayyubid period into the Mamluk period.
Saladin had promoted Sunni religious institutions in this city just as he had
done in Cairo. These state endeavors included Sufi convents and organized Sufi
brotherhoods, law colleges, and mosques. The Sufi convents were located in
the northern quarter of the city, outside the walls near the “Gate of the Ocean”
(Bāb al-Baḥr). Alexandria was also home to independent Sufi convents that did
not receive state patronage. Prior to Imam al-Shādhilī’s arrival, North African
and Iraqi Sufis had already settled in Alexandria.

Early Polemics between Akbarī Sufis and Ahl al-Ḥadīth

Traditionists

Al-Tilimsānī’s time in Cairo was not without controversy. Traditionist

opponents of Ibn al-ʿArabī and his followers, the Akbarīs, branded al-Tilimsānī
a heretic “monist” (ittiḥādī) Sufi, and viewed him as a personification of
everything they considered to be wrong with Sufism. Although these scathing
criticisms of al-Tilimsānī are repetitive and lack depth, they show that he
earned a reputation of being more overt in his nondualist doctrine than Ibn al-
ʿArabī. Ibn Taymiyyah calls al-Tilimsānī among the most intelligent and
eloquent of the monist heretics (ittiḥādiyyah), reserving much of his criticism
for his poetry, which he likens to “pork on a silver platter.”26 According to Ibn
Taymiyyah, al-Tilimsānī fails to differentiate between the essence of a thing and
its existence, and thus between absolute and delimited existence, and ultimately
denies God’s role as Creator and Sustainer of the universe. It could well be that
it was al-Tilimsānī’s open and forthright adherence to the nondualistic
perspective that made him the target of particularly harsh criticism among his
peers. In his writings, al-Tilimsānī rarely speaks at the level of the ordinary
believer or formal Islamic theological discourse, in contrast to Ibn al-ʿArabī,
who “descends to the level of the veil,” as al-Tilimsānī would have put it.
Moreover, it is telling that Ibn Sabʿīn and al-Tilimsānī are perhaps the only
Sufis of this period who employed the term “oneness of existence” (waḥdat al-
wujūd). This term became a catchphrase for monism in polemical literature
against the Akbarī tradition and is used by al-Tilimsānī once, in passing, in his
commentary on the Manāzil al-sāʾirīn, where he describes the manifestation of
the oneness of existence as “the disclosure of the Essence” (tajallī dhātī).27
Early challenges to Akbarī “monist” Sufis, including Ibn Sabʿīn, al-Tilimsānī,
and al-Ḥarrālī, were launched by Ibn ʿAbd al-Salām, who arrived in Cairo in
639/1241, four years prior to the arrival of al-Qūnawī and al-Tilimsānī, where
he assumed the post of chief judge (qāḍī l-quḍāt), a counterpart to the Sufi
position of chief shaykh (shaykh al-shuyūkh). There were also contentious
exchanges between these Sufis and Quṭb al-Dīn al-Qasṭallānī (d. 686/1287),
who became head of Cairo’s Hadith College, known as Dār al-Ḥadīth al-
Kāmiliyyah.28 There were also tensions among Sufis of various outlooks within
the khānqah, and some of these were ad hominem attacks on al-Tilimsānī’s
character or accusations of impiety and violating the Shariah.29 The writings of
Ibn al-ʿArabī and his followers continued to generate debate throughout the
centuries. One of the great defenders of al-Tilimsānī in the Ottoman period was
ʿAbd al-Ghanī l-Nābulusī (d. 1143/1731), who describes himself as having
benefited greatly from the blessings of his works, and wrote passionate defenses
of his writings, as well as those of Ibn Sabʿīn and Ibn al-ʿArabī.30

Al-Qūnawī Returns to Konya

After nearly a decade in Egypt, al-Qūnawī returned to Konya sometime before

652/1254, and there he spent the last twenty years of his life writing his major
works. He was appointed to his father’s prestigious position, the “shaykh of
Islam” (shaykh al-Islām) of the Saljūq state. Al-Qūnawī was also given a sizeable
Sufi lodge, where he continued to teach and train resident disciples, including
Muʾayyid al-Dīn al-Jandī and others who would become important transmitters
of their master’s philosophical exposition of Ibn al-ʿArabī’s teachings. Al-
Tilimsānī, for his part, stayed on in Egypt at the khānqah of Saʿīd al-Suʿadāʾ,
where he began putting pen to paper. Sometime in the mid- to late 650s/late
1250s, in his forties, he married Ibn Sabʿīn’s daughter, who gave birth to his son
Shams al-Dīn Muḥammad in 661/1263.31

Al-Tilimsānī Moves to Damascus

A few years after al-Qūnawī’s appointment as shaykh al-Islām in Konya, al-

Tilimsānī also landed an important position in Damascus. He moved back to
Damascus in the 660s/1260s and spent the last twenty to thirty years of his life
there.32 He took up residence in Ṣāliḥiyyah, on the lower slopes of Mount
Qāsiyūn overlooking the city. He enjoyed a close relationship to the ruling
Mamluk authorities in Damascus. In an account related by Jamāl al-Dīn
Maḥmūd ibn Ṭayy al-Ḥāfī, a deputy accompanying al-Malik al-Manṣūr (r. 587–
617/1191–1220) to Damascus acted insolently toward al-Tilimsānī, prompting
the people to upbraid him, saying, “This is not a secretary; this is Shaykh ʿAfīf
al-Dīn al-Tilimsānī. He is well known among the people for his augustness and
generosity. Were he to raise this with the sultan, the sultan would harm you.”
Al-Tilimsānī served in several roles in Damascus, including inspector of
market dues (jibāyat al-ḍarāʾib) and treasurer for the region of Shām (amīn al-
khizānah), until his death. He enjoyed a luxurious life under the reign of the
Mamluk sultan al-Malik al-Manṣūr Sayf al-Dīn Qālawūn (r. 678–89/1279–90).
Muḥammad, his son, spent his childhood and early education in Damascus,
where he studied with his father and other scholars. Al-Tilimsānī continued to
study Hadith, in typical Akbarī fashion. In 670/1271, the sixty-year-old al-
Tilimsānī and, apparently, his brilliant nine-year-old son Muḥammad, received
authorization from the great Hadith scholar Abū Zakariyyā l-Nawawī
(d. 676/1277) to transmit the book al-Minhāj bi-sharḥ Ṣaḥīḥ Muslim ibn al-
Ḥajjāj.33 Al-Nawawī had assumed the prestigious position of head of the
Ashrafiyyah Hadith College (Dār al-Ḥadīth al-Ashrafiyyah) in Damascus in
665/1266, and it was during his tenure there that he wrote his major works.34
Al-Minhāj, which spans eight volumes in modern print, was completed by al-
Nawawī in 669/1270–71, and is the central commentary on Muslim’s Ṣaḥīḥ
collection of authenticated hadith reports. The collection covers major topics of
Islamic law, and combines chains of transmitters (sing. isnād), grammatical
explanations of the hadith text, and a theological and legal Shāfiʿī commentary.
Al-Tilimsānī would have studied this text with al-Nawawī in the mid-660s after
al-Nawawī began to write and teach. Moreover, the son’s poetry quickly gained
popularity in the literary and political circles of Damascus. He dedicated his
poems to praising the Prophet and local rulers. He was also a calligrapher, as
mentioned by al-Tilimsānī in a lamentation (rithāʾ) for his son.
According to al-Dhahabī, our author also received permission to transmit
Muslim’s Ṣaḥīḥ from a number of scholars. It is reported that during one
lecture, Shams al-Dīn al-Iṣfahānī asked who the son Muḥammad was, to which
he responded, “I am the son of your servant al-ʿAfīf al-Tilimsānī,” whereupon
the shaykh smiled and said, “You are steeped in godliness! (anta ʿarīq fī l-
ulūhiyyah). Your mother is the daughter of Ibn Sabʿīn and your father is al-ʿAfīf
al-Tilimsānī.”35 The master’s humor here lies in the fact that his student had
been born into a family of monist Sufis.
 Death of al-Qūnawī and al-Tilimsānī

Al-Qūnawī died in Konya in 673/1274. It is telling that he instructed in his last

will and testament that his own writings should be sent to al-Tilimsānī alone, to
distribute them to whomever he deemed worthy of reading them.36 Another
major event in al-Tilimsānī’s life in Damascus was the death of his beloved son
in 688/1289.37 Afflicted by bereavement, al-Tilimsānī died at the age of eighty
on Wednesday, 5 Rajab 690/1291, in his home in Ṣāliḥiyyah in Damascus. He
was buried in the Sufi cemetery on Mount Qāsiyūn. His funeral prayers were
performed in the Umayyad Mosque after the ʿAṣr prayer. Shortly before his
death, the shaykh was asked how he was and he replied, “I am well! How can
someone who knows God have any fear? By God! From the time I came to
know Him, I have not feared Him, but rather I long for Him, and I am joyful to
meet Him!”38

II. Situating al-Tilimsānī’s The Divine Names

The Maʿānī l-asmāʾ al-ilāhiyyah builds upon commentaries by earlier
lexicographers, late Ashʿarī theologians, Sufi ethicists, and the teachings of Ibn
al-ʿArabī and al-Qūnawī. The first major Sufi ethical commentary on the divine
names was written by the renowned Sufi-Ashʿarī theologian Abū l-Qāsim al-
Qushayrī (d. 465/1074). His groundbreaking commentary, The Adornment of
the Science of Exhortation (al-Taḥbīr fī ʿilm al-tadhkīr), is a synthesis of at least
three major interpretive vectors: philological, theological, and Sufi. The first
vector is exemplified in philological commentaries (shurūḥ lughawiyyah), such
as Matters Concerning Supplication (Shaʾn al-duʿāʾ) by the Shāfiʿī scholar al-
Khaṭṭābī (d. 388/998). Such works are predominantly lexicographic exercises in
uncovering the variety of meanings of each divine name. They function as
precursors to the second vector seen in theological texts, such as al-Bayhaqī’s
(d. 458/1065) Ashʿarī classic, The Names and Attributes (al-Asmāʾ wa-l-ṣifāt),
which al-Tilimsānī cites in his commentary. This work takes the earlier
philological discussions as its starting point and explores the scriptural
foundations and theological dimensions of the divine names. The theological
texts, for their part, were often penned by Sufi-inclined theologians who were
attentive to analyzing the intimate connection a human being can have to a
name of God through embodying its properties and living according to its
dictates. Thus, al-Qushayrī’s The Adornment of the Science of Exhortation, al-
Ghazālī’s The Highest Aim in Explaining the Meanings of God’s Beautiful Names
(al-Maqṣad al-asnā fī sharḥ maʿānī asmāʾ Allāh al-ḥusnā), and Ibn Barrajān’s
Commentary on the Beautiful Names of God (Sharḥ asmāʾ Allāh al-ḥusnā)39
exemplify the third vector in bringing their expertise in Sufism to bear upon the
divine names tradition.
Ibn al-ʿArabī’s (637/1240) writings mark an ontological turn in the divine
names tradition, which was elaborated upon by his students al-Qūnawī and al-
Tilimsānī, and by their students in turn. Authors who write within the Akbarī
tradition tend not to engage with the divine names from an Ashʿarī voluntarist
perspective. That is, they do not tend to reflect on the names in relation to
God’s will. Rather, they conceive of the names as ontological relationships
between God and creation. This ontological turn raises a host of new questions
and debates, and solves some of the theological tensions in earlier Ashʿarī
treatments of the divine names.40
For example, Ashʿarī Sufis treat names like the Ever-Merciful (al-Raḥīm) or
the Harmer (al-Ḍārr) as aspects of God’s will. Mercy is His will to bless a
servant, and harm is His will to punish. Ashʿarīs tend to define mercy in these
terms in order to avoid anthropopathic implications entailed by human mercy,
such as hurt and relief, that would ascribe imperfect human emotions and
psychological states to God. In contrast, Ibn al-ʿArabī and his followers
understand divine mercy and pure existence to be synonymous. Instead of
conceiving of mercy as God’s will to bless, they prioritize the servant’s
subjective response to God’s singular reality. The experience of bliss is thus the
capacity, or “preparedness” (istiʿdād), of the servant for the encounter with the
unique divine reality. The servant responds to the disclosed properties of the
names, displaying “agreeability” (mulāʾamah), “disagreeability” (munāfarah),
“readiness” (tahayyuʾ), or “preparedness” (istiʿdād) for the divine self-
disclosure. As such, names like the Harmer are not aspects of God’s will to
punish, but the manifestation of a relationship that obtains with respect to
God’s self-disclosure and the servant’s degree of readiness, or lack thereof, to
receive it.
It is notable that, in contrast to earlier Sufi-Ashʿarī commentaries on the
names by Qushayrī and al-Ghazālī, al-Tilimsānī’s text does not emphasize the
ethical dictates of the divine names. For instance, his commentary on the divine
name the Giver (al-Muʿṭī) does not end with an exhortation to practice the
virtue of generosity. Instead, he emphasizes the occult powers, talismanic
functions, and healing properties of the names, which can be used as remedies
for ailments in the soul when invoked under the supervision of a spiritual
teacher. These remedies are a common feature of divine names commentaries
in the later Islamic Middle Period. Traces of this discourse are found in earlier
Sufi and Shiʿi texts, and are featured prominently in the writings of al-Būnī
(d. 622/1225).

III. Spiritual Training

There seem to be clear similarities between al-Tilimsānī’s method of spiritual
training and that of al-Qūnawī,41 although our author’s approach retains its
unique flavor and is deeply informed by his own realization of the divine names
and his emphasis on the Akbarī schematization of the Sufi path into four
journeys: the journey toward annihilation in God, the journey of subsistence in
God, the journey of the spiritual traveler back to the world, and the final
journey back to the divine. Based on the biographical sources as well as al-
Tilimsānī’s own writings, it is possible to sketch a general outline of the spiritual
practice of al-Tilimsānī and the inner circle of Ibn al-ʿArabī’s disciples. Three
aspects stand out in this regard: the spiritual master, the spiritual retreat, and
the invocation of specific divine names prescribed by the master.

The Spiritual Master

Al-Tilimsānī considered the companionship of a master to be indispensable for

spiritual growth. He holds that the disciple must surrender to the shaykh
(§69.6), although he himself sometimes engages critically with his own masters’
teachings and instructions. He occasionally refers to fake masters or charlatans
who falsely claim to be spiritual guides (mashāyikh kādhibīn), and seeks refuge
in God from them. He insists that advanced and genuine masters of the Sufi
path tend to be nondescript and rather unimpressive to the untrained eye,
being veiled from the perception of common people. One reason for this is that
such shaykhs are bearing witness to the divine name, the Manifest, in all things,
places, schools of thought, and levels of political power, and they honor all
things. In so doing, they themselves become nonmanifest for others (§36.4).
 In §83.5, al-Tilimsānī tells of how he became the spiritual guide for another
guide during a visit to Abraham’s tomb in Hebron. His account sheds light on
the master-disciple relationship, and indicates that for al-Tilimsānī, a genuine
spiritual seeker is willing to take from any master who can teach him more
about God. In this case, a spiritual teacher recognizes that he still has much to
learn from al-Tilimsānī and thus surrenders to his guidance.
Al-Tilimsānī’s mystical theology forms the basis for the relationship between
the master and the disciple. The function of the master is to help the disciple
see things for what they are: traces of God’s names. It goes without saying that
al-Tilimsānī considers full adherence to the revealed Law to be essential to the
Sufi path. However, the rituals that are performed by the body are experienced
at a supersensory level by the heart. For instance, the performance of the ritual
ablutions (wuḍūʾ) is experienced by the spiritual traveler not simply as a
physical cleansing but also as a practice of discarding impurities of temporality
(§61.4).
The shaykh closely monitors the disciple’s state to help him attain his full
spiritual potential. He begins by identifying illnesses in the disciple’s soul and
prescribes the correct medication to treat him. When a shaykh is unsure about
the disciple’s preparedness for the path, he instructs the disciple to invoke the
name the Setter of Trials (al-Mumtaḥin) “in order to know which path to guide
them along toward God” (§116.2).

The Spiritual Retreat

An integral aspect of the training, according to al-Tilimsānī, is the spiritual

retreat (khulwah). Al-Tilimsānī himself performed many long retreats
throughout his life. During these retreats, he presumably invoked names of God
under al-Qūnawī’s supervision, and was attentive to the disclosures of the
divine names that he experienced. Through his practice of the spiritual retreat
under al-Qūnawī, al-Tilimsānī gained intimate knowledge of the divine names,
as well as the “fruits” they bear when invoked methodically.
Al-Tilimsānī thus speaks in almost medical terms of how the names can heal
illnesses of the soul. He holds that the divine names, which can be invoked in
pairs or combinations, contain beneficial properties as well as possible adverse
side effects. A shaykh prescribes names as medications to treat specific vices or
illnesses in the disciple’s soul. Al-Tilimsānī insists that disciples are to take these
spiritual medications as directed, in order to avoid substance-abuse disorders,
for the soul’s exposure to the properties of the divine names can have adverse
effects if they are invoked at an inappropriate stage of spiritual development or
without adequate preparedness. Given these potential dangers, the author
insists that it is vital to learn from a qualified master who has experience in
training and nurturing disciples (al-shaykh al-murabbī, §50.7).

Invocation of Specific Divine Names

Broadly speaking, al-Tilimsānī’s apothecary of the divine names can be divided

into five categories of names that can be invoked during the retreat: (1)
universal names that are suitable for all believers and wayfarers, (2) names for
beginner wayfarers, (3) names for intermediate wayfarers, (4) names for
advanced wayfarers, and (5) names that are only invoked in rare cases.
Among the names that are beneficial to all types of wayfarers in the retreat
are the names the Provider (al-Razzāq) and the Guide (al-Hādī). Invoking
these names is suitable for all groups because the former attracts divine
provision and the latter attracts guidance. Beginners on the Sufi path,
moreover, suffer from a variety of ailments that the shaykh must diagnose and
treat. For those who lack concentration and are heedless, he recommends
invoking the Knowing (al-ʿAlīm) to inspire fear and hope in them. For the
absentminded, he recommends the Possessor of Majesty (Dhū l-Jalāl). For
those who experience a distance from God or aridity in their wayfaring, he
recommends names of intimacy such as the Loving (al-Wadūd), the Tender
(al-Ḥannān), and the Peace (al-Salām).
Certain disciples are excessively fearful of divine punishment and should
invoke the name the Concealer (al-Ghāfir). However, seekers who are suitable
for the divine presence are discouraged from invoking this name because their
goal is to pass away from themselves, whereas the Concealer recalls one’s deeds
and misdeeds. There are also disciples who tend to relate to God merely as an
abstract and transcendent reality. Al-Tilimsānī recommends that they invoke
the name the Possessor of the Throne (Dhū l-ʿArsh) in order to regain intimacy
with God and visionary disclosures of the names. In contrast, those who are
obsessed with creedal belief are recommended to invoke the Pure (al-Ṭāhir),
and those who tend to become confused by the discourse of anthropomorphists
are recommended to invoke the Holy (al-Quddūs).
There are also names that are suitable for disciples who are overwhelmed by
worldly distractions and unable to keep up with their rigorous spiritual
practices. For such cases, al-Tilimsānī recommends the name the Assister (al-
Naṣīr). Likewise, the Watchful (al-Raqīb) is appropriate for those who are
heedless of God, in order to help them “awaken from their stupor” (§51.11).
Finally, al-Tilimsānī recommends the names the Uplifter (al-Rāfiʿ) and the
Ennobler (al-Mukarrim) for those who suffer from a lack of self-esteem and are
dominated by humility to the point that they underestimate themselves and
lose spiritual intimacy with God.
Withdrawing from workaday life (tajrīd) is often seen as a necessary, albeit
temporary, phase in the spiritual path, as exemplified by the life of al-Tilimsānī
himself, who returned to daily life in Cairo and Damascus after his time in the
khānqah, his retreats in Konya, and his completion of the Sufi path under the
supervision of his master al-Qūnawī. In preparing the disciple to transition into
this mode of life in which he earns a living by begging for pieces of bread, the
shaykh will often recommend invocation of the name the Nourisher (al-Muqīt)
so that he can begin to cultivate genuine trust in God.
For those who struggle to overcome their dependence on secondary causes,
al-Tilimsānī recommends invoking the name the Reckoner (al-Ḥasīb), the
Enricher (al-Mughnī), or the Guarantor (al-Kafīl), so that the disciple’s heart
becomes attached to God. In addition to cultivating trust in God, the disciple
must learn to give himself up to God and renounce everything apart from Him.
To this end, he is recommended to invoke names such as the Everlasting (al-
Bāqī), the First (al-Awwal), and the Last (al-Ākhir).
Once a disciple withdraws from the world and enters into the spiritual
retreat, the shaykh instructs him to invoke names for spiritual opening (fatḥ).
He begins his retreat with the name the Originator (al-Mubdiʾ). Thereafter,
beginners who have little experience with visionary disclosures of the divine
names are discouraged from invoking names of glory and transcendence
because they have not yet cultivated intimacy with God. However, for
intermediates who have experience with divine disclosure, he recommends
invoking the Glorious (al-Majīd, §73.5).
For beginners in the retreat, al-Tilimsānī recommends names that yield
weaker spiritual openings, such as the Giver (al-Muʿṭī). Likewise, the Clement
(al-Barr) gives intimacy and hastens the partial spiritual opening, and the Light
(al-Nūr) “hastens the spiritual opening of those who practice the spiritual
retreat. But the opening comes in degrees, and it rarely bestows it in full”
(§100.4). Similarly, invoking the Opener (al-Fattāḥ) and the Abundant (Dhū l-
Ṭawl) hastens the spiritual opening.
 Sometimes the intensity of the divine disclosures during the retreat can be
overwhelming. To offset their intensity, al-Tilimsānī recommends names that
can strengthen the disciple’s preparedness. For instance, a disciple who is
agitated or whose preparedness is mixed is instructed to invoke the Clarifier (al-
Mubīn). Likewise, the Fulfiller (al-Wafī) gives the most preparedness that one
is able to receive and is an invocation for the intermediate stages of the spiritual
path. Sometimes a disclosure can be overwhelming and may cause mental
imbalance. Disciples who risk losing their sanity are recommended to invoke
the Faithful (al-Muʾmin) to heal from the shock of experiencing the world of
divine majesty. There are also names that can help disciples counterbalance the
experience of divine proximity and recover from its intense disclosures. For
instance, the disciple is told by the shaykh to invoke the name the Stitcher (al-
Rātiq) to veil the visionary disclosure of God’s light. Moreover, the Restorer
(al-Muʿīd), the Nonmanifest (al-Bāṭin), the Great (al-Kabīr), and the
Transcendent (al-Mutaʿālī) help disciples who are overwhelmed by the
experience of divine proximity to return to their senses.
Al-Tilimsānī prescribes a number of names for advanced seekers. For
“recognizers” who have witnessed name disclosures firsthand and are
journeying toward annihilation in God, the name the Inheritor (al-Wārith)
draws them toward total annihilation in God and enables them to arrive at the
“station of halting” (maqām al-waqfah) beyond all names. Disciples who have
passed away in the divine presence and embarked upon the second journey of
subsistence in God are recommended to invoke names such as the Cleaver (al-
Fāṭir), the Manifest (al-Ẓāhir), and the Thankful (al-Shakūr), which help them
recognize God’s presence within the forms of this world. While invoking such
names would be inappropriate for disciples on the first journey to God because
they would create distance from Him, they are suitable for spiritual travelers on
the second journey in God.
Finally, there are names that are appropriate for certain kinds of souls. These
include the Harmer (al-Ḍārr), the Painful in Retribution (al-Alīm al-Akhdh),
and the Misguider (al-Muḍill), which were invoked by the early ecstatic Sufi
Abū Yazīd, who famously proclaimed:
I love You. I love You not for the recompense,
but rather I love You for the chastisement.
For I have attained all I need from the recompense,
but my pleasure in the ecstasy of chastisement!42
 Al-Tilimsānī also mentions certain names that are suitable only for particular
situations. For instance, the name the Setter of Trials (al-Mumtaḥin) is
recommended for disciples in the retreat who are afflicted by a trial, because it
reminds them of God. Moreover, if shaykhs have disciples who are kings or
tyrants, the name the All-Subjugating (al-Qahhār) reminds them of the One
who is truly in charge, and thus brings them back to God. Finally, the Potent
(al-Muqtadir) and the Fully Active (al-Faʿʿāl) benefit those who wish to work
miracles.
Map: al-Andalus, the Maghrib, and the Near
East in al-Tilimsānīʾs Day
 Note on the Text

Arabic Edition
In establishing my Arabic text of al-Tilimsānī’s Maʿānī l-asmāʾ al-ilāhiyyah, I
relied on three excellent manuscripts and one recent printed edition.

1. Laleli MS 1556 = ‫آ‬

The primary manuscript was copied in 794/1392, about one hundred years after
the author’s death. It is a reliable witness, despite occasional scribal and
orthographical deficiencies. This primary manuscript contains sixty-five folios
(1b–67b), with twenty-five lines per folio. It is held in the Süleymaniye
Manuscript Library in Istanbul, and is a single miscellany codex preserved in
the library of the Ottoman sultan Muṣṭafā III (r. 1171–87/1757–74). The
manuscript’s colophon indicates that it was completed on Thursday, 13 Rabi al-
Awwal, 794/1392 by Muḥammad ibn Yūsuf ibn Ibrāhīm al-Maghlūṭī.

2. Bayezit MS 8011 = ‫ب‬

The second witness is also from Istanbul. It is undated, and was endowed in
1266/1850 by the mother of Sultan ʿAbd al-Majīd Khān (r. 1255–77/1839–61).
The manuscript in question, the Bayezit MS 8011, is the eleventh of twenty
treatises found in a single codex (majmūʿah) that brings together al-Tilimsānī’s
commentary and the works of other major Sufi figures, including ʿAbd al-Karīm
al-Jīlī and Ibn al-ʿArabī. The MS of al-Tilimsani’s text covers eighty-seven folios
(192a–279b), with twenty-three lines per folio.

3. Khuda Bakhsh MS 2789/16 = ‫ج‬

The third witness is from the Khuda Bakhsh Library from northeast India. It
was copied in 1100/1689 and covers eighty-four folios, with twenty-seven lines
per folio. Some of the folios are misbound and do not belong to al-Tilimsānī’s
commentary. I discovered this manuscript in a larger codex that comprises al-
Tilimsānī’s commentary on the Fuṣūṣ al-ḥikam. I was unable to obtain the
colophon, but based on codicological evidence, it was probably copied after the
eighth/fourteenth century. MSS ‫ ب‬and ‫ ج‬share common errors almost
consistently, and thus pertain to the same manuscript family.

4. Musakhanov’s edition = ‫و‬

In 2018, the erudite Turkish scholar and editor Orkhan Musakhanov published
an excellent critical edition of this text, which used a Konya MS (695) as its
base. This MS, copied in 695/1295, only five years after the author’s death, was
copied from the original manuscript in al-Tilimsānī’s handwriting.43 After

completing my own critical edition based on MSS ‫آ‬, ‫ب‬, and ‫ج‬, I collated it

against Musakhanov’s recent edition (‫)و‬. This led to a few corrections and
minor variants in the textual reception of the commentary that are noted in the

Arabic text. I have indicated only places where ‫ و‬offered a more plausible

reading than that provided by ‫آ‬, ‫ب‬, or ‫ج‬, or where it included an interesting or
probable variant. I relied extensively on the Hadith and poetry citations in
Musakhanov’s edition for my English translation. The editor describes Konya
MS 695 as a well-preserved single volume, spanning 176 folios (1b–167b), with
fifteen lines per folio, written in clear, professional, vocalized naskhī script. The
MS also has an ownership mark dated 796/1394 for Muqayyad ibn ʿAbd Allāh,
and on the title page, the manuscript was endowed in 1137/1725 by Ḥusayn
Katakhda ibn Yūsuf al-Dīrūzī. The copyist is Maḥmūd ibn Ismāʿīl ibn Jaysh al-
Rubaʿī, known as Ibn Dabūqā, and he completed the copy in Rabi al-Awwal
695/1295.

Generally speaking, the textual differences between the three manuscripts and
the Turkish edition are minor, and these four texts provide an excellent basis
for the present edition. MSS ‫ ج‬and ‫ ب‬share consistent grammatical errors and
scribal omissions, indicating that they pertain to the same manuscript family.
The three witnesses are written in regular naskh and can be read, for the most
part, without much difficulty. Diacritical points are included fairly regularly.

MS ‫ آ‬is generously vocalized. I have encountered several sentence-long scribal

omissions, which are filled by ‫ ب‬and ‫ج‬. MS ‫ ج‬occasionally drops the definite

article. MSS ‫آ‬, ‫ب‬, and ‫ ج‬contain few marginal notes and glosses, and show
minimum signs of collation. The subheadings that demarcate a new discussion
of a divine name are either written in red ink or underlined in bold strokes.
Minor differences in orthography are not noted in the footnotes. I follow
modern standard orthographic conventions for the hamzahs, which are either
omitted from the manuscripts or inserted incorrectly.

English Translation
The English translation was completed over the course of ten years. In
translating al-Tilimsānī’s text, I try to strike a balance between the scientific,
the pietist, the literary, and the aesthetic. In order to render the commentary
maximally intelligible to nonspecialists, I try to be as consistent as possible in
translating technical terms while retaining the author’s metaphysical
vocabulary. I have avoided awkward stylistic constructions and excessive
literalism to the best of my ability. If two words or expressions carry the same
meaning, I have tended to opt for the less literal but more readable and
idiomatic, bearing in mind the importance of consistency. Nonetheless, there
are certain words and technical terms in al-Tilimsānī’s Arabic that are difficult
to translate without recourse to unwieldy English equivalents. Likewise, certain
divine names, such as the Reckoner (al-Ḥasīb) and the Mighty (al-ʿAzīz), carry
more than one meaning and one term is not enough to translate them. Finally, I
tend to leave out pious standard phrases that hinder the flow of the text.
However, references to Muḥammad are usually translated as “blessed
Messenger” as a way of highlighting that the Prophet is being quoted and to
preserve some of the pietist language of the original Arabic without
encumbering the English translation with long optative prayers and pietist
formulations. I also include some pious formulas, such as the occasional “God
be pleased with them,” in reference to Ibn al-ʿArabī, Ibn Barrajān, al-Ghazālī,
and al-Bayhaqī. For the Qurʾan, I primarily consulted The Study Quran
translation, although Arberry, Pickthall, and Asad have been useful as well.
Occasionally, the Arabic text assumes knowledge of Arabic, or of a Prophetic
saying, and the translation had to be spelled out more fully for the reader.
Similarly, al-Tilimsānī assumes that his reader is familiar with the Qurʾan and
often quotes only parts of verses. Often, only the opening words of Qurʾanic
verses are cited; for the sake of clarity, I quote the verse in full.
 Notes to the Introduction
1 For a study of the school of Ibn al-ʿArabī, see Dagli, Ibn al-ʿArabī and Islamic Intellectual Culture.
2 For an overview, see Knysh, Islamic Mysticism, 172–218.
3 See Shihadeh and Thiele, Philosophical Theology in Islam: Later Ashʿarism East and West.
4 See Meisami, Naṣīr al-Dīn al-Ṭūsī.
5 See al-Ṣafadī, al-Wāfī bi-l-wafayāt, 15:250; al-Jazarī, Tārīkh ḥawādith al-zamān wa-anbāʾih wa-wafayāt al-akābir wa-l-aʿyān min
abnāʾih, 1:80–96; al-Sakhāwī, al-Qawl al-munbī ʿan tarjamat Ibn al-ʿArabī, 2:293–94; and al-Kutubī, Fawāt al-wafayāt, 2:72–76.
6 Al-Dhahabī, Tārīkh al-Islām wa-wafayāt al-mashāhīr wa-l-aʿlām, 51, no. 627, 406–12; al-Dhahabī, al-ʿIbar fī khabar man ghabar,
3:372–73. Al-Dhahabī confirms that he saw the birthdate written in al-Tilimsānī’s hand.
7 Al-Tilimsānī, Sharḥ Manāzil al-sāʾirīn, 134. Al-Kayyālī’s edition cited henceforth.
8 Geoffroy, “Les milieux de la mystique musulmane à Alexandrie aux XIIIe et XIVe siècles.”
9 On the life of al-Qūnawī, see Todd, The Sufi Doctrine of Man: Ṣadr al-Dīn al-Qūnawī’s Metaphysical Anthropology, 13–27.
10 Yaḥyā, Muʾallafāt Ibn ʿArabī, 440; Addas, Quest for the Red Sulphur: The Life of Ibn ʿArabī, 265; Chittick, “The Last Will and
Testament of Ibn ʿArabī’s Foremost Disciple and Some Notes on Its Author.”
11 Al-Ṣafadī, al-Wāfī bi-l-wafayāt, 15:250.
12 See al-Tilimsānī’s commentary on the Manāzil, e.g., Sharḥ Manāzil al-sāʾirīn, 299, 309.
13 E.g., al-Tilimsānī, Sharḥ Mawāqif al-Niffarī, 121, 133, 264, 282 (Marzūqī’s edition cited henceforth); Sharḥ Manāzil al-sāʾirīn,
344.
14 See Ibn al-Fāriḍ, Dīwān, 46–143.
15 Khalīfah, Kashf al-ẓunūn, 1:266.
16 Fernandes, The Evolution of a Sufi Institution in Mamluk Egypt: The Khanqat, 52.
17 Translation by Richard Todd, with some modifications. Jāmī, Nafaḥāt, 541–42; see Todd, The Sufi Doctrine of Man, 19.
18 Geoffroy, Le soufisme: Histoire, pratiques, et spiritualité, 168.
19 Sharḥ Manāzil al-sāʾirīn, 134. See also 196, where he mentions that warfare is prohibited in Christianity because Jesus occupied
the station of beauty (jamāl), and that Christians launched the Crusades on the pretense of recovering their lost Holy Land of
Jerusalem.
20 Post, The Journeys of a Taymiyyan Sufi, 70–117.
21 Al-Shushtarī participated in a battle against the Crusaders in the fortified outpost (ribāṭ) of the port city of Damietta in the early
seventh/thirteenth century. He would have been too young to participate in the fight against the Fifth Crusade (613–18/1217–21)
when the Crusaders laid siege to the city for several months, as a first step toward conquering Egypt and reinforcing Christian
conquest of the Holy Land. See Casewit, “Shushtarī’s Treatise On the Limits of Theology and Sufism,” 8.
22 Given the extensive travels, shared spaces, and mutual interests of seventh/thirteenth century Sufis who roamed between the
cities of Damascus, Cairo, Alexandria, Mecca, Medina, and Konya, it can be safely assumed that most of the seventh-/thirteenth-
century Maghribī mystics who settled in the East knew each other either directly or indirectly. Al-Tilimsānī tends to mention his
encounters in passing: they include Ibn Sabʿīn, his Andalusī disciple Ibn Hūd, the Alexandrian Sufi Abū l-Qāsim al-Qabbārī, and Abū
Bakr al-Mustawfī. Al-Tilimsānī may have met al-Shushtarī in Cairo. See Casewit, “Shushtarī’s Treatise On the Limits of Theology and
Sufism” and “The Treatise on the Ascension (al-Risāla al-miʿrājiyya): Cosmology and Time in the Writings of Abū l-Ḥasan al-
Shushtarī (d. 668/1269).”
23 Ibn al-ʿImād, Shadharāt al-dhahab fī akhbār man dhahab, 7:720.
24 See al-Tilimsānī, Sharḥ Mawāqif al-Niffarī, 353.
25 Fernandes, The Evolution, 75.
26 See Ibn Taymiyyah’s scathing critique in Majmūʿat al-rasāʾil wa-l-masāʾil, 1:176–77; 4:74–75. For a close study of the polemics
against the Akbarian tradition in Arabic-speaking contexts during this period, see Knysh, Ibn ʿArabī in the Later Islamic Tradition.
27 Al-Tilimsānī, Sharḥ Manāzil al-sāʾirīn, 245.
28 Knysh, Ibn ʿArabi in the Later Islamic Tradition, 61–85; Chodkiewicz, “Le procès posthume d’Ibn ʿArabī,” 98–99; Homerin,
“Sufis and Their Detractors in Mamluk Egypt.”
29 Ibn Taymiyyah regards al-Tilimsānī with great disdain, calling him the most pernicious of the lot, and the most excessive in his
impiety, and referring to his eloquent writings and poems as “pork on a silver platter.” See al-Dimashqī, Tawḍīḥ al-mushtabih, 1:138,
and Hofer, The Popularisation of Sufism in Ayyubid and Mamluk Egypt, 1173–1325, Chapter 2.
30 On al-Nābulusī, see Sirriyeh, Sufi Visionary of Ottoman Damascus: ʿAbd al-Ghani al-Nabulusi, 1641–1731.
31 Al-Ṣafadī mentions that the son was born while the father was a Sufi living in the Khānqah. See al-Wāfī bi-l-wafayāt, 3:109.
32 Some sources say that he moved to Damascus between 670/1267 and 675/1271, which is unlikely because in 670/1267 he
received authorization from al-Nawawī to transmit (ijāzah) al-Minhāj bi-sharḥ Ṣaḥīḥ Muslim ibn al-Ḥajjāj, a text that would take
approximately two to four years to study cover to cover.
33 Al-Ṣafadī, al-Wāfī bi-l-wafayāt, 3:109.
34 Halim, Legal Authority in Premodern Islam, 22–24.
35 Ibn al-ʿImād, Shadharāt al-dhahab, 7:720–21; al-Dhahabī, Tārīkh al-Islām, 51, no. 627, 406–12; al-Sakhāwī, al-Qawl al-munbī
ʿan tarjamat Ibn al-ʿArabī, 2:293–94.
36 Chittick, “Last Will and Testament.”
37 Al-Ṣafadī, al-Wāfī bi-l-wafayāt, 3:113.
38 Al-Jazarī, Tārīkh ḥawādith al-zamān, 1:81.
39 On Ibn Barrajān, see Casewit, The Mystics of al-Andalus: Ibn Barrajān and Islamic Thought in the Twelfth Century, 136–56.
40 Casewit, “Al-Ghazālī’s Virtue Ethical Theory of the Divine Names.”
41 On al-Qūnawī’s spiritual practices, method, and conception of the Path, see Todd, The Sufi Doctrine of Man, 141–69.
42 Ibn al-ʿArīf and Ibn al-ʿArabī ascribe this verse to Abū Yazīd al-Basṭāmī. See Ibn al-ʿArīf, Maḥāsin al-majālis, 83; Ibn al-ʿArabī,
Futūḥāt, 1:745–46.
43 Under the name al-Fāliq, the scribe states that he copied the manuscript from the archetype written in the hand of the author
(bi-khaṭṭ al-muṣannif, fl. 122b). See Musakhanov’s edition of al-Tilimsānī’s Maʿānī l-asmāʾ, 64.
 ‫ﻣﻌﺎﻧﻲ اﻷﲰﺎء اﻹٰﳍﻴّﺔ‬

‫‪The Divine Names‬‬

 0.0 ٠،٠

‫ﻣﻌﺎﻧﻲ اﻷﲰﺎء اﻹٰﳍﻴّﺔ‬

‫ﻟﻠﺸﻴﺦ اﻹﻣﺎم ﻋﻔﻴﻒ اﻟﺪﻳﻦ ﺳﻠﻴﻤﺎن اﻟﺘﻠﻤﺴﺎﻧﻲ‬
ّ
‫ﻗّﺪس اﷲ روﺣﻪ وﻧّﻮر ﺿﺮﳛﻪ آﻣﲔ آﻣﲔ‬

‫ﺑﺴﻢ اﷲ اﻟﺮﺣﻢـٰن اﻟﺮﺣﻴﻢ وﺑﻪ ﺗﻮﻓﻴﻘﻲ‬

The Divine Names
A Mystical Theology of the Names of God in the Qurʾan
By the Master and Eminent Scholar
ʿAfīf al-Dīn al-Tilimsānī
God sanctify his spirit and illumine his tomb

In the name of God, the All-Merciful, the Ever-Merciful, from Whom comes
my success

0.1 ١،٠

‫اﳊﻤﺪ ﷲ اﻷﺣﺪ ذاﺗ ًﺎ وﺻﻔﺎت وأﻓﻌﺎًﻻ اﳌﻨﻔﺮد وﺣﺪه ﺑﺎﻟﺪﳝﻮﻣﻴّﺔ ﻛﻤﺎًﻻ اﻟﻮاﺟﺐ‬
‫اﻟﺬي ﻟﻮﻻه ﻟﻜﺎن ﻛّﻞ ﳑﻜﻦ ﳏﺎًﻻ أﲪﺪه ﲪﺪه ﻧﻔﺴﻪ ﻓﺎﺳﺘﻮﻋﺐ اﳊﻤﺪ ﺗﻔﺼﻴًﻼ‬
‫وإﲨﺎًﻻ وأﺻﻠ ّﻲ ﻋﻠﻰ ﲰﺔ ﺣﻀﺮﺗﻪ وﺣﻀﺮة اﲰﻪ اﻟﺬي أﻧﻘﺬ اﻷﻧﺎم ﺑﺎﻻﺳﻢ‬
‫اﳍﺎدي ﺑﻌﺪ أن ﺟﻌﻠﻬﻢ اﻻﺳﻢ اﳌﻀّﻞ ُﺿّﻼًﻻ ﺻﻠ ّﻰ اﷲ ﻋﻠﻴﻪ وآﻟﻪ وﺻﺤﺒﻪ ﻣﺎ‬
.‫ﺗﻨﺎوﺣﺖ ﺟﻨﻮﺑ ًﺎ وﴰﺎًﻻ وﺗﻔﺎوﺣﺖ ﻏﺪاﻳ ًﺎ وآﺻﺎًﻻ وﺷّﺮف وﻛّﺮم‬
Praise be to God, the One in Essence, qualities, and acts; the exclusively unique
in everlasting perfection; the Necessary, if not for Whom every possible thing
would be impossible. I praise Him as He praises Himself, with praise that
embraces every particular and universal. And I send blessings upon
Muḥammad, the mark of His presence and the presence of His name, who
delivered humanity through His name the Guide, after His name the Misguider
had led them into error. God bless, honor, and ennoble him, his family, and his
Companions so long as the winds waft from north to south, spreading their
sweet fragrance day and night.

0.2 ٢،٠

‫وﺑﻌﺪ ﻓﻘﺪ اﺳﺘﺨﺮُت اﷲ ﺗﺒﺎرك وﺗﻌﺎﱃ ﰲ ذﻛﺮ ﺷﻲء ﻣﻦ ﻣﻌﺎﻧﻲ اﻷﲰﺎء‬

‫اﻹٰﳍﻴّﺔ اﻟﻮاردة ﰲ اﻟﻜﺘﺎب اﻟﻌﺰﻳﺰ ﻣﺮﺗِ ّﺒًﺎ ﳍﺎ ﻋﻠﻰ ﺣﻜﻢ ﻣﺎ وردت ﻓﻴﻪ ﻣﻦ أّول‬
‫اﻟﻔﺎﲢﺔ إﱃ ﺳﻮرة اﻟﻨﺎس وأذﻛﺮ اﻻﺳﻢ ﺛّﻢ أذﻛﺮ اﻵﻳﺔ اﻟﱵ وردت ﻓﻴﻪ وﻻ‬
‫ﲰﺎ ﻣﻦ ﺳﻮرة وﻗﺪ ﺑﻘﻲ ﰲ اﻟﺴﻮرة اﻟﱵ ﻗﺒﻠﻬﺎ اﺳﻢ ﱂ أذﻛﺮه وأذﻛﺮ‬ ً ‫أذﻛﺮ ا‬
‫اﻟﺴﻮرة ﺑﻌﺪ اﻟﺴﻮرة ﻣﺮﺗ ّﺒًﺎ ﺛّﻢ أذﻛﺮ ﰲ ﻛّﻞ اﺳﻢ ﻣﻦ ذﻛﺮه ﻣﻦ اﻷﺋّﻤﺔ اﻟﺜﻼﺛﺔ‬
‫رﺿﻮان اﷲ ﻋﻠﻴﻬﻢ وﻫﻢ اﻹﻣﺎم أﺑﻮ ﺑﻜﺮ ﳏّﻤﺪ اﻟﺒﻴﻬﻘﻲ واﻹﻣﺎم أﺑﻮ ﺣﺎﻣﺪ‬
ّ
‫اﻟﻐﺰاّﱄ واﻹﻣﺎم أﺑﻮ اﳊ ََﻜﻢ ﺑﻦ ﺑَﱠﺮﺟﺎن اﻷﻧﺪﻟﺴﻲ وﻣﺎ اﻧﻔﺮد ﺑﻪ ﻛّﻞ واﺣﺪ ﻣﻨﻬﻢ‬
ّ
.‫وﻣﺎ اﺗ ّﻔﻖ ﻋﻠﻴﻪ اﺛﻨﺎن ﻣﻨﻬﻢ‬
I asked God to guide me in my treatment of the meanings of the divine
names revealed in the Exalted Book. These I have arranged in the order they
occur therein, from the start of the Opening Surah to the final surah, Mankind.
I first discuss the divine name in question, then cite the verse in which it is
revealed. I do not proceed to discuss another name from a subsequent surah
until all the divine names in the previous surah have been treated. I proceed
from surah to surah sequentially. For each divine name, I specify which of the
three eminent scholars discussed it: Abū Bakr Muḥammad al-Bayhaqī, Abū
Ḥāmid al-Ghazālī, and Abū l-Ḥakam ibn Barrajān al-Andalusī. I indicate the
names that are singled out by only one scholar, and those about which two of
them are in agreement.

0.3 ٣،٠
‫وأﻋﺘﺼﻢ ﺑﺎﷲ ﻣﻦ ﻗﻮﱄ ﺣﺘ ّﻰ ﻳﻜﻮن ﻫﻮ اﻟﻘﺎﺋﻞ ﻓﻠﻴﺘﻌﺼﻢ ﺳﺎﻣﻌﻪ ﺑﺎﷲ ﺣﺘ ّﻰ‬
‫ﻳﻜﻮن ﰲ ﻗﺒﻮل ﻣﺎ ﻳﺴﻤﻌﻪ ﻫﻮ اﻟﻘﺎﺋﻞ ﻓﺈّن ﻫﺬا اﻟﻜﻼم ﺻﺎدر ﻣﻦ ﺣﻀﺮة‬
‫ﻏﺎب اﻻﺳﻢ ﺑﻬﺎ ﰲ ﻣﺴّﻤﺎه واﺷﺘﻤﻞ ﻓﻴﻬﺎ اﳌﻌﻨﻰ ﻋﻠﻰ ﻟﻔﻈﻪ ﻻ اﻟﻠﻔﻆ ﻋﻠﻰ‬
‫ﻣﻌﻨﺎه وﻫﺬا اﻟﻨَﻔﺲ ﻣﺒﺪؤه اﻟﺘﺼّﻮف وﻣﻨﺘﻬﺎه ﻓﻮق اﻟﺘﻌّﺮف وﻫﺎ أﻧﺎ أﺑﺘﺪئ ذﻟﻚ‬
.‫واﻟﻌﺼﻤﺔ ﻟﻪ ﺑﻪ ﻣﻨﻪ ﺗﻘّﺪس اﲰﻪ‬
I seek protection from God from my own statements in order that He be the
Speaker, so let all who hear my words also seek protection from God, so that
they receive them as though spoken by Him. These words issue from a presence
through which the divine name is concealed in what it names, and in which the
meaning encompasses its word, not the word its meaning. The starting point of
this breath is Sufism, and its end point is beyond recognition. So let me begin,
with the protection of the One Whose name is holy.
 ‫ﺳﻮرة اﻟﻔﺎﲢﺔ‬

‫‪The Opening Surah‬‬

‫‪1.0‬‬ ‫‪٠،١‬‬

‫وﻓﻴﻬﺎ ﲬﺴﺔ أﲰﺎء وﻫﻲ اﷲ اﻟﺮّب اﻟﺮﺣﻢـٰن اﻟﺮﺣﻴﻢ اﳌﻠﻚ وﻫﺬه اﳋﻤﺴﺔ ﰲ‬
‫ﷲ َرِّب ٱﻟ َْﻌﺎ َ ِﳌَﲔ ٱﻟﱠﺮْﺣﻢٰـِن ٱﻟﱠﺮِﺣﻴِﻢ َﻣِﻠِﻚ ﻳَْﻮِم ٱﻟِّﺪﻳِﻦ{ ﻓﺎﻷّول‬
‫ﻗﻮﻟﻪ ﺗﻌﺎﱃ }ٱْﳊﻤﺪ ِ ّٰ ِ‬
‫َْ ُ‬
‫ﲰﺎ‪.‬‬
‫ﻣﻨﻬﺎ ﻫﻮ اﻻﺳﻢ اﷲ وآﺧﺮﻫﺎ ﻳﻨﺘﻬﻲ إﱃ ﻣﺎﺋﺔ وﺳﺘ ّﺔ وأرﺑﻌﲔ ا ً‬
‫‪This surah contains five names: Allāh, the Lord, the All-Merciful, the Ever-‬‬
‫‪Merciful, and the King. These five are found in the verses: «Praise be to God,‬‬
‫‪Lord of the worlds, the All-Merciful, the Ever-Merciful, King of the Day of‬‬
‫‪Judgment».1 Hence, the first name in this treatise is Allāh, and the final name‬‬
‫‪ends at the number 146.2‬‬

‫اﲰﻪ اﷲ ﺗﺒﺎرك وﺗﻌﺎﱃ‬

‫‪Allāh‬‬

‫‪1.1‬‬ ‫‪١،١‬‬

‫ﻋﻠﻴﻬﻢ وﻗﺪ‬ ‫اﻟﺜﻼﺛﺔ رﺿﻮان اﷲ‬ ‫ﳑّﺎ اﺗ ّﻔﻖ ﻋﻠﻴﻪ اﻷﺋّﻤﺔ‬ ‫ﻫﺬا اﻻﺳﻢ اﻟﻌﻈﻴﻢ ﻫﻮ‬
‫ﻻ وﺑﻌﺾ‬ ‫ﻗﻮم ﻧﻌﻢ وﻗﺎل ﻗﻮم‬ ‫أو ﻟﻴﺲ ﲟﺸﺘّﻖ ﻓﻘﺎل‬ ‫اﺧﺘُﻠﻒ ﰲ أﻧ ّﻪ ﻣﺸﺘّﻖ‬
‫ِ‬ ‫ﻳَﺄْﻟ َُﻪ ِإَﻻَﻫﺔً أي َﻋَﺒَﺪ‬ ‫ﻣﺸﺘّﻖ ﻣﻦ ﻣﺼﺪر َأﻟَِﻪ‬
‫ﻳَْﻌُﺒُﺪ ﻋَﺒﺎَدة ً‬ ‫ﻣﻦ ﻗﺎل ﻧﻌﻢ ﻳﺮى أﻧ ّﻪ‬
‫اﺳﻢ‬ ‫ﻓﻜﺄﻧ ّﻬﻢ ﻗﺎﻟﻮا إﻻه أي ﻋﺒﺎدة واﳌﺮاد ذو اﻟﻌﺒﺎدة أي اﻟﺬي ﻳﻌَﺒﺪ ﻓﻬﻮ‬
‫ﻗﺎﻟﻮا‬ ‫ﻣﺼﺪر ﻛﻘﻮﳍﻢ ﻫﻮ رﺟﻞ ﻋﺪل وِرًﺿﺎ ﻓﻬﻮ ﻣﻦ اﻟﺘﺴﻤﻴﺔ ﺑﺎﳌﺼﺪر وﻗﻮم‬
‫ﻋﻠﻴﻪ‬ ‫اﺷﺘﻘﺎﻗﻪ ﻣﻦ اﻟﻮﻟﻪ أي اﻟﺬي ﺗﺘﻮﻟ ّﻪ ﻓﻴﻪ اﻟﻌﻘﻮل وأﺻﻠﻪ أﻟﻪ ﺛّﻢ دﺧﻠﺖ‬
‫ﻣﺮﻗ ّﻖ‬ ‫اﻷﻟﻒ واﻟﻼم ﺑﺪًﻻ ﻣﻦ اﳍﻤﺰة اﻟﱵ ﻛﺎﻧﺖ ﰲ أﻟﻪ ﻓُﺤﺬﻓﺖ ﻓﺒﻘﻲ ال ﻻه‬
.‫ﻂ وُﻓّﺨﻤﺘﺎ ﻟﻠﺘﻌﻈﻴﻢ ﻓﻘﻴﻞ اﷲ‬
ّ ‫اﻟﻼﻣﲔ ﺛّﻢ ُوﺻﻠﺖ اﻟﻼم ﺑﺎﻟﻼم ﰲ اﳋ‬
The three eminent scholars agree that this august name is a divine name. But
there is disagreement over whether or not it is etymologically derived from a
root, with one group affirming it and the other denying it. Among the former
are those who consider it to derive from the verbal noun aliha, yaʾlahu,
ilāhatan, which means the same as “to worship,” ʿabada, yaʿbudu, ʿibādatan.3 In
essence, they maintain that god, ilāh, means “worship,” ʿibādah, and that the
name means “possessor of worship,” dhū ʿibādah—that is, the one who is
worshipped. Thus, it is a verbal noun. Similarly, in Arabic one says, for
instance, “he is justice and goodwill,” which are designations in the form of
verbal nouns. Others say that Allāh derives from the word for “ecstatic craze,”
walah (from the root aliha)—that is, “that by which intellects become
ecstatically crazed.” Then the definite article al- preceding ilāh was merged
with it and the initial vowel was dropped, forming al-lāh with two soft ls. The
two ls then came to be connected orthographically and emphatically
pronounced out of reverence, hence “Allāh.”

1.2 ٢،١

‫ّﺮد‬ ‫وأّﻣﺎ ﻣﻦ ﻗﺎل إﻧ ّﻪ ﻟﻴﺲ ﲟﺸﺘّﻖ ﻓﻠﻢ ﻳﻠﺤﻆ ﻓﻴﻪ اﻟﺼﻔﺔ ﺑﻞ ﺟﻌﻠﻪ‬
‫اﻟﺬات اﳌﻘّﺪﺳﺔ اﻟﱵ ﻻ ﻳﺪَرك ﻛﻨﻬﻬﺎ وإّﳕﺎ ﺗﻘﻊ اﻟﺘﺴﻤﻴﺔ ﻣﻨﻬﺎ ﻋﻠﻰ ﻣﺎ ﻳﺘﻌﻠ ّﻖ ﺑﻪ‬
‫اﻹﳝﺎن ﻻ اﻟﻌﻴﺎن ﻓﺈّن اﻟﻌﻴﺎن إن ﻛﺎن ﺑﻌﲔ اﻟﻌﻘﻞ ﻓﻤﺎ ﻳﻘﻊ ﻋﻠﻴﻪ ﻋﻴﺎن اﻟﻌﻘﻞ‬
‫ﲋﻫﺔ ﻋﻦ اﳊﺼﺮ وإن ﻛﺎن اﻟﻌﻴﺎن ﺑﻌﲔ اﻟﺸﻬﻮد واﻟﻜﺸﻒ‬ ّ ‫ﻓﻬﻮ ﳏﺼﻮر واﻟﺬات ﻣ‬
‫اﻟﺬاﺗﻲ ﻓﻼ اﺳﻢ ﻟﻠﺬات ﻣﻦ ﻫﺬه اﳊﻀﺮة ﻓﺈّن ﺷﻬﻮدﻫﺎ ﳝﺤﻮ اﻷﲰﺎء واﻟﺼﻔﺎت‬
ّ
‫واﳌﺴّﻤﻴﺎت وﻳﻄﻤﺲ أﻋﻼم اﻟﺼﻔﺎت واﻷﻓﻌﺎل واﻟﺬوات ﻓﻌﻠﻰ ﻛﻼ اﻟﺘﻘﺪﻳﺮﻳﻦ ﻻ‬
‫ﻳﺘﻌّﲔ ﻟﻠﺬات اﳌﻘّﺪﺳﺔ اﺳﻢ إّﻻ ﻣﻦ ﺣﻀﺮة اﻹﳝﺎن ﻓﻘﻂ وﻣﻦ ﺣﺎول أن ﻳﻌﻠﻮ‬
 .‫إﱃ ﻏﲑ ذﻟﻚ ﺳﻘﻂ‬
Those who say that Allāh is not derivative do not consider it to designate a
quality, but only the Holy Essence itself, whose true nature cannot be
perceived. For the naming of the Essence only occurs on the basis of belief, not
vision. If this vision occurs with the eye of the intellect, then that which the eye
of the intellect falls upon is constrained. But the Essence is beyond all
constraint. And if this vision occurs with the eye of witnessing and the unveiling
of the Essence,4 then there is no name for the Essence from this presence, for
witnessing It effaces all names, qualities, and named things, and erases all signs
of the qualities, acts, and essences.5 Thus, in either case, no name can be
designated for the Holy Essence except from the presence of belief alone, and
to try to progress further is to meet with failure.

1.3 ٣،١

‫ﻏﲑه ﺗﻌﺎﱃ وأﻳﻦ ﻏﲑه ﺗﻌﺎﱃ ﻓﻠّﻤﺎ ﲪﺘﻪ ﻋّﺰﺗﻪ‬ ‫ﺛّﻢ ﻫﺬا اﻻﺳﻢ ﱂ ﻳﺘﺴّﻢ ﺑﻪ‬
‫اﳌﻘّﺪﺳﺔ أوﱃ ﺑﻌﺪم اﻟﺸﺮﻛﺔ أﻻ ﺗﺮى أﻧ ّﻪ ﻣﺎ‬ ‫ﻋﻦ اﳌﺸﺎرﻛﺔ ﻋﻠﻤﻨﺎ أّن اﻟﺬات‬
‫ﺑﻬﺬا اﻻﺳﻢ ﺑﻌﺾ اﳌﻮﺟﻮدات ﻓﻴﻘﻊ ﻫﺬا اﻻﺳﻢ‬ ‫ﻛﺎن ﳝﺘﻨﻊ ﰲ اﻟﻌﻘﻞ أن ﻳﺘﺴّﻤﻰ‬
‫ذﻟﻚ اﳌﻮﺟﻮد ﻟﻜﻦ ﲪﺘﻪ اﻟﻌّﺰة وﻇﻬﺮت ﺑﺬﻟﻚ‬ ‫ﺑﺎﺷﱰاك ﻋﻠﻰ اﷲ ﺗﻌﺎﱃ وﻋﻠﻰ‬
.‫اﳌﻌﺠﺰة‬
Only He is named by the name Allāh—and is there anything other than He?
Moreover, the fact that the name’s majesty prevents it from being shared with
anything else serves to show us that it is all the more impossible for the Holy
Essence to be associated with anything. Note that it is not rationally impossible
for some existents to assume this name, which would cause Allāh to be shared
by God as well as that thing. Yet this name is protected by His might in such a
way that a miracle is manifested through the name.6

1.4 ٤،١
‫واﻋﻠﻢ أّن اﻟﺬات اﳌﻘّﺪﺳﺔ ﻏﻨﻴّﺔ ﻋﻦ اﻷﲰﺎء وﻟﻴﺴﺖ أﻓﻌﺎﳍﺎ اﻟﺬﻳﻦ ﻫﻢ‬
‫اﻟﻌﻘﻼء ﻏﻨﻴّﲔ ﻋﻦ أن ﻳﻜﻮن ﳍﺎ أﲰﺎء ﻷﻧ ّﻬﻢ ﻳﺘﺨﺎﻃﺒﻮن ﻓﻴﻬﺎ ﻓﻴﺤﺘﺎﺟﻮن إﱃ‬
‫اﻷﲰﺎء اﻟﺪاﻟ ّﺔ ﻋﻠﻰ ﻣﻌﺎﻧﻴﻬﺎ اﳌﺘﻨﺎﺳﺒﺔ واﳌﺘﺨﺎﻟﻔﺔ ﻓﺠﻌﻠﻮا ﻟﻠﺬات اﳌﻘّﺪﺳﺔ أﲰﺎء‬
.‫ﻋﻠﻰ ﻗﺪر ﺣﺎﺟﺘﻬﻢ‬
The Holy Essence has no need of the names, but Its acts—which are the
Intellects—are not free from having names, for the Intellects converse with
each other about the Essence and therefore need the names to designate Its
corresponding and contrasting meanings. Thus they give the Holy Essence
names according to the requirements of those names.

1.5 ٥،١

‫وﻗﺪ ﻋﻠﻤَﺖ أّن اﻷﲰﺎء ﻣﺘﺪاﺧﻠﺔ ﻳﺪﺧﻞ ﻣﻌﻨﻰ ﺑﻌﻀﻬﺎ ﰲ ﻣﻌﻨﻰ ﺑﻌﺾ‬
‫ﺣﺘ ّﻰ ﻳﻜﻮن ﻛّﻞ اﺳﻢ ﻓﻴﻪ ﺑﺎﻟﻘّﻮة ﻛّﻞ اﺳﻢ ﻟﻜّﻦ ﺑﻌﻀﻬﺎ أﺣّﻖ ﺑﺄن ﻳﻜﻮن ﳎﻤًﻌﺎ‬
‫ﻟﻸﲰﺎء ﻣﻦ ﺑﻌﺾ ﻷّن اﻷﲰﺎء اﻷﺻﻮل ﻫﻲ أوﱃ ﺑﺪﺧﻮل اﻷﲰﺎء ﲢﺘﻬﺎ ﻣﻦ‬
‫اﻷﲰﺎء اﻟﻔﺮوع وﻟﻸﲰﺎء اﻷﺻﻮل أﲰﺎء ﻫﻲ أﺻﻮل اﻷﺻﻮل ﺣﺘ ّﻰ ﺗﻨﺘﻬﻲ إﱃ‬
‫أﺻﻠﲔ أﺣﺪﻫﻤﺎ اﻻﺳﻢ اﷲ وﻫﻮ أّوﳍﺎ وﻣﺒﺪؤﻫﺎ واﻟﺜﺎﻧﻲ اﻻﺳﻢ اﻟﺮﺣﻢـٰن وﻫﻮ ﰲ‬
‫ﻼ ﻣﻨﻬﻤﺎ ﻣﺸﺘﻤﻞ ﻋﻠﻰ اﻷﲰﺎء ﻛﻠ ّﻬﺎ وإن ﱂ ﻳﻜﻦ ﳍﺎ‬‫ﺛﺎﻧﻲ رﺗﺒﺔ ﻋﻨﻪ وﻟﻜّﻦ ﻛ‬
‫ﻛّﻞ إذ ﻫﻲ ﻏﲑ ﻣﺘﻨﺎﻫﻴﺔ اﻟﻌﺪد وﻟَِﻜﻮن ﻛّﻞ ﻣﻨﻬﻤﺎ ﻣﺸﺘﻤﻞ ﻋﻠﻰ اﻷﲰﺎء ورد‬
‫ﲰﺂُء‬َ ْ ‫ﺎ ﱠﻣﺎ ﺗَْﺪُﻋﻮا َﻓﻠ َُﻪ ٱ ْ َﻷ‬ ‫ﲪَﻦ َأﻳ‬
ٰ َْ ‫ﻗﻮﻟﻪ ﺗﻌﺎﱃ }ﻗُِﻞ ٱْدُﻋﻮا ٱﷲَ َأِو ٱْدُﻋﻮا ٱﻟﱠﺮ‬
‫ٱْﳊ ُْﺴَﻨﻰ{ إّﻻ أّن اﺷﺘﻤﺎل اﻻﺳﻢ اﷲ ﻫﻮ أﻗﻌﺪ ﺑﺎﻟﺘﻘّﺪم ﻣﻦ اﻻﺳﻢ اﻟﺮﺣﻢـٰن‬
ٰ
.‫واﻻﺳﻢ اﻟﺮﺣﻢـٰن ﻳﻠﻴﻪ‬
As you know, the names are interpenetrative. The meaning of some pertain
to others, such that each name potentially contains all the names. However,
some names have a greater claim to being a gathering place for the names than
others. The root names are more worthy of having the names included within
them than the branch names. Moreover, the root names themselves pertain to
other root names, which are the roots of the roots. Ultimately, all names end at
two roots. The first is Allāh, which is their beginning and starting point, and the
second is the All-Merciful, which is at a second level below Allāh. However,
Allāh and the All-Merciful envelop all the names, even though the names have
no totality because they are infinite in number. It is on account of the fact that
both root names envelop all the names that God says: «Say: Call upon Allāh, or
call upon the All-Merciful; whichever you call upon, His are the most beautiful
names».7 However, the inclusiveness of Allāh is more fundamental in
precedence than the All-Merciful, and so the All-Merciful comes after it.

1.6 ٦،١

‫ﻫﺬا ﰲ ﺗﻘﺪﻳﺮ اﻷﺻﺎﻟﺔ ﺛّﻢ ﻫﻨﺎﻟﻚ اﻋﺘﺒﺎرات ﲡﻌﻞ اﻻﺳﻢ اﻟﺮﺣﻢـٰن ﻣﺘﻘّﺪًﻣﺎ‬
‫ﻋﻠﻰ اﻻﺳﻢ اﷲ وذﻟﻚ ﻷّن اﻟﺮﺣﻢـٰن ﻣﺸﺘّﻖ ﻣﻦ اﻟﺮﲪﺔ واﻟﺮﲪﺔ ﻫﻲ وﺟﻮد ﻣﺎ‬
‫ﺑﺪا إذ ﻇﻬﻮر ﻣﺎ ﻇﻬﺮ إّﳕﺎ ﻛﺎن ﺑﺎﻟﺮﲪﺔ ﻓﻠﻠﺮﲪﻦ اﻟﺴﺒﻖ ﺑﺎﻟﻨﺴﺒﺔ إﱃ ﻣﺎ ﺑﺪا‬
‫ﱪا ﻋﻦ رﺑ ّﻪ ﻋّﺰ وﺟّﻞ أﻧ ّﻪ ﻗﺎل ﺳﺒﻘﺖ‬ ً ‫وﻟﺬﻟﻚ ورد ﻗﻮﻟﻪ ﻋﻠﻴﻪ اﻟﺴﻼم ﳐ‬
‫رﲪﱵ ﻏﻀﱯ ﻓﻠﻼﺳﻢ اﻟﺮﺣﻢـٰن ﺳﺒﻖ ﺑﻮﺟﻪ ﺣّﻖ وﺑﺎﻟﻮﺟﻪ اﻵﺧﺮ ﻫﻮ ﻣﺴﺒﻮق‬
‫ﺑﻮﺟﻪ ﺣّﻖ إّﻻ أّن اﻷﲰﺎء ﻛﻠ ّﻬﺎ ﺗﺪﺧﻞ ﲢﺖ اﻻﲰﲔ اﻻﺳﻢ اﷲ واﻻﺳﻢ‬
‫ﻣﺎ وإن ﻛﺎﻧﺖ ﺗﺪﺧﻞ ﲢﺖ ﻛّﻞ اﺳﻢ اﺳﻢ دﺧﻮًﻻ ﺑﺎﻋﺘﺒﺎرات‬‫اﻟﺮﺣﻢـٰن دﺧﻮًﻻ ﺗﺎ‬
.‫ﺳﻮف ﻧﺬﻛﺮ ﺑﻌﻀﻬﺎ إن ﺷﺎء اﷲ ﺗﻌﺎﱃ‬
This precedence is the case if we suppose there is a primacy. From other
perspectives, however, it is the All-Merciful that precedes Allāh. For the All-
Merciful is derived from mercy, and mercy is the existence of all that appears,
since all that manifests only becomes manifest through mercy. Thus the All-
Merciful has precedence over Allāh in relation to all that appears, which is why
the blessed Prophet quoted God as saying, “My mercy precedes My wrath.”8
Thus, the All-Merciful is precedent in one respect, while in another respect it is
preceded by Allāh. In any case, all the names are included within these two
names, Allāh and the All-Merciful, even though in a certain sense it is true that
all the names are included within every other name as well. We shall discuss
some of this below, God willing.

1.7 ٧،١
‫وإذا ﻋﻠْﻤَﺖ دﺧﻮل اﻷﲰﺎء ﻛﻠ ّﻬﺎ ﲢﺖ اﻻﲰﲔ اﳌﺬﻛﻮرﻳﻦ ﺑﻞ ﲢﺖ ﻛّﻞ‬
‫ﻼ ﻣﻨﻬﻤﺎ ﳜﺘّﺺ ﻣﻦ اﻷﲰﺎء ﺑﺒﻌﻀﻬﺎ‬‫ﻣﺎ ﻓﺎﻋﻠﻢ أّن ﻛ‬‫اﺳﻢ ﻣﻨﻬﻤﺎ دﺧﻮًﻻ ﺗﺎ‬
‫ﺻﺎ ﻻ ﺗﻜﻮن اﻷﲰﺎء ﻛﻠ ّﻬﺎ ﺑﺬﻟﻚ اﻻﻋﺘﺒﺎر اﳋﺎّص ﺗﺪﺧﻞ ﲢﺖ‬‫اﺧﺘﺼﺎًﺻﺎ ﺧﺎ‬
‫ﻛّﻞ اﺳﻢ ﻣﻨﻬﻤﺎ ﻓﺎﻟﻮاﺟﺐ أن ﻧﺒّﲔ ﻣﺎ اﻻﻋﺘﺒﺎر اﳋﺎّص ﺑﻜّﻞ ﻣﻨﻬﻤﺎ ﻓﻨﻘﻮل أّﻣﺎ‬
‫اﻻﺳﻢ اﷲ ﻓﻴﺨﺘّﺺ ﺑﺪﺧﻮل اﻷﲰﺎء اﳌﺮﺗﺒﻴّﺔ اﻟﱵ ﻟﻴﺲ اﻟﻮﺟﻮد ﳍﺎ إّﻻ ﰲ ﺛﺎﻧﻲ‬
‫رﺗﺒﺔ ﻣﺜﻞ اﻷﻋﺪام اﻹﺿﺎﻓﻴّﺔ اﻟﱵ ﻟﻴﺴﺖ أﻋﺪاًﻣﺎ ﺻﺮﻓ ًﺎ وﻻ ﻫﻲ وﺟﻮدات‬
‫ﺻﺮﻓ ًﺎ وﳍﺬه أﲰﺎء ﺧﺎّﺻﺔ وﻟﻠﻮﺟﻮدات اﻟﺼﺮﻓﺔ أﲰﺎء ﺧﺎّﺻﺔ ﻓﺄّﻣﺎ أﲰﺎء‬
‫اﻷﻋﺪام ﻓﻤﺜﻞ اﻻﺳﻢ اﳌﺎﻧﻊ واﻟﻘﺎﺑﺾ واﳌﻤﻴﺖ واﻟﻌﻠﻴﻢ واﻟﺒﺎﻃﻦ واﳌﺒﺘﻠﻲ واﻟﺴﻤﻴﻊ‬
‫واﻟﻌﺰﻳﺰ واﻟﻐﲏ واﳌﺬّل واﻟﻌﻔّﻮ ﺑﻮﺟﻪ ﻣﺎ واﻟﻜﺒﲑ واﳌﺘﻌﺎل واﻹﻟ ٰﻪ واﻟﻮارث واﻟﻮاﻗﻲ‬
ّ
‫ﺑﻮﺟﻪ ﻣﺎ واﻟﺮاﺗﻖ واﻟﺮﻓﻴﻊ وذو اﻟﻌﺮش ﺑﻮﺟﻪ ﻣﺎ واﳌﻤﺘﺤﻦ ﺑﻮﺟﻪ ﻣﺎ وذو‬
‫اﳉﻼل واﻟﻌﻔّﻮ ﺑﻮﺟﻪ ﻣﺎ واﻟﻘّﺪوس واﳉّﺒﺎر ﺑﻮﺟﻪ ﻣﺎ واﳌﺘﻜّﱪ واﻷﺣﺪ واﻟﺼﻤﺪ‬
‫ﺑﻮﺟﻪ ﻣﺎ ﻓﻬﺬه ﻛﻠ ّﻬﺎ ﻣﻦ ﺧﻮاّص اﻻﺳﻢ اﷲ وﻻ ﺗﺪﺧﻞ ﰲ اﻻﺳﻢ اﻟﺮﺣﻢـٰن إّﻻ‬
‫ﺑﺎﻋﺘﺒﺎرات ﻫﻲ ﰲ ﺛﺎﻧﻲ رﺗﺒﺔ ﻣﻦ اﻟﻮﺟﻮد وﺗﺪﺧﻞ ﰲ اﻻﺳﻢ اﷲ ﺗﻌﺎﱃ ﰲ‬
.‫اﻻﻋﺘﺒﺎر اﻷّول ﻣﻦ اﻟﻮﺟﻮد‬
Since you know that the totality of the names are included within Allāh and
the All-Merciful—and indeed within each of them individually—you should
understand also that Allāh and the All-Merciful lay special claim to certain
names in particular ways; from this specific perspective, not all the names are
included within them both. Therefore, it is necessary to clarify the specific
considerations that cause each name to pertain to Allāh or to the All-Merciful.
So we say: Allāh lays special claim to the names of rank. These are the names
that only exist in a secondary rank. Consider, for instance, the relative
nonexistents, which are neither absolute nonexistents nor pure existents. These
have specific names, just as pure existents have specific names. As for the names
of nonexistents, they are, in a certain sense, names such as the Preventer, the
Withholder, the Death-Giver, the Knowing, the Nonmanifest, the Tester, the
Hearing, the Mighty, the Independent, the Abaser, the Forgiver, the Great, the
Transcendent, the God, the Inheritor, the Protector (from a certain
perspective), the Stitcher, the Uplifter, the Possessor of the Throne, the Setter
of Trials, the Possessor of Majesty, the Forgiver, the Holy, the All-Dominating,
‫‪the Proud, the Only, and the Self-Sufficient. These are all included among the‬‬
‫‪names specific to Allāh. They are included within the All-Merciful only from‬‬
‫‪the standpoint that they exist in a secondary rank, whereas they pertain to Allāh‬‬
‫‪from the standpoint that they exist in a primary rank.‬‬

‫‪1.8‬‬ ‫‪٨،١‬‬

‫وأّﻣﺎ اﻻﺳﻢ اﻟﺮﺣﻢـٰن ﻓﻤﺨﺘّﺺ ﺑﺪﺧﻮل اﻷﲰﺎء اﻟﻮﺟﻮدﻳ ّﺔ اﻟﱵ اﻟﻮﺟﻮد ﳍﺎ ﰲ‬

‫أّول رﺗﺒﺔ وذﻟﻚ ﻣﺜﻞ اﻻﺳﻢ اﻟﺮّب اﻟﺮﺣﻢـٰن اﻟﺮﺣﻴﻢ اﳌﻠﻚ ﺑﻮﺟﻪ ﻣﺎ واﶈﻴﻂ‬
‫ﺑﻮﺟﻪ ﻣﺎ واﻟﻘﺪﻳﺮ واﳊﻜﻴﻢ ﺑﻮﺟﻪ ﻣﺎ واﻟﺘّﻮاب واﳌﻔﻀﻞ واﻟﺒﺼﲑ وذو اﻟﻔﻀﻞ‬
‫واﻟﻮّﱄ واﻟﻨﺼﲑ واﻟﻮاﺳﻊ واﻟﺒﺪﻳﻊ واﻟﻜﺎﰲ واﻟﺮؤوف واﻟﺸﺪﻳﺪ اﻟﻌﺬاب ﺑﻮﺟﻪ ﻣﺎ‬
‫واﻟﻘﺮﻳﺐ وا‪‬ﻴﺐ واﻟﺴﺮﻳﻊ اﳊﺴﺎب واﳋﺒﲑ ﺑﻮﺟﻪ ﻣﺎ واﻟﺒﺎﺳﻂ واﳊﻲ واﻟﻘﻴّﻮم‬
‫ّ‬
‫وﻫﻤﺎ أﻋﻈﻤﻬﻤﺎ اﺧﺘﺼﺎًﺻﺎ ﺑﺎﻻﺳﻢ اﻟﺮﺣﻢـٰن واﳊﻤﻴﺪ ﺑﻮﺟﻪ ﻣﺎ واﳌﻨﺘﻘﻢ ﺑﻮﺟﻪ ﻣﺎ‬
‫واﻟﻮّﻫﺎب واﳉﺎﻣﻊ واﳌﻘﺴﻂ ﺑﻮﺟﻪ ﻣﺎ وﻣﺎﻟﻚ اﳌﻠﻚ واﳌﻌّﺰ ﺑﻮﺟﻪ ﺑﻌﻴﺪ واﳊﻜﻢ‬
‫ﺑﻮﺟﻪ ﻣﺎ واﻟﻨﺎﺻﺮ واﳊﻲ واﻟﻮﻛﻴﻞ ﺑﻮﺟﻪ ﻣﺎ واﳌﺮﺳﻞ ﺑﻮﺟﻪ واﻟﺼﺎدق واﻟﺸﺎﻛﺮ‬
‫ّ‬
‫واﻟﻔﺎﻃﺮ واﻟﻘﺎﻫﺮ واﻟﻘﺎﺿﻲ واﻟﻘﺎدر واﻟﻔﺎﻟﻖ واﻟﻠﻄﻴﻒ واﻟﺒﺎدئ واﳍﺎدي واﳌﻐﻴﺚ‬
‫واﻟﻀﺎّر ﺑﻮﺟﻪ ﻣﺎ واﻟﻨﺎﻓﻊ ﺑﻮﺟﻪ واﻟﻘﻮّي واﳊﻔﻴﻆ وا‪‬ﻴﺪ واﻟﻮدود واﻟﻔّﻌﺎل‬
‫واﳋﺎﻓﺾ واﻟﺮاﻓﻊ واﳌﺪﺑ ّﺮ واﻟﻘّﻬﺎر واﻟﻮاﻗﻲ واﻟﻮﱄ واﳌﻨّﺎن واﻟﻜﻔﻴﻞ ﺑﻮﺟﻪ ﻣﺎ‬
‫واﳌﻜّﺮم واﳌﻘﺘﺪر ﺑﻮﺟﻪ ﻣﺎ واﳊﻨّﺎن واﻟﺒﺎﻗﻲ ﺑﻮﺟﻪ ﻣﺎ واﳌﻌﻄﻲ واﻟﻔﺎﺗﻖ واﻟﺒﺎﻋﺚ‬
‫واﳊّﻖ ﺑﻮﺟﻪ ﻣﺎ واﳌﻮﱃ ﺑﻮﺟﻪ ﻣﺎ واﳌﺰﻛ ّﻲ واﻟﻮﰲّ واﻟﻨﻮر واﳌﺒﲔ واﻟﺸﺎﰲ‬
‫واﻟﻜﺮﻳﻢ واﶈﺴﻦ واﳌﺒﺪئ واﻟﻄﺎﻫﺮ واﻟﻔﺘ ّﺎح واﻟﻌّﻼم ﺑﻮﺟﻪ ﻣﺎ واﻟﺸﻜﻮر وذو‬
‫ﱪ واﳌﻐﲏ وذو اﳉﻼل واﻹﻛﺮام‬ ‫اﻟﻄﻮل واﳌﻤﺘﺤﻦ ﺑﻮﺟﻪ ﻣﺎ واﻟﺮازق واﳌﺘﲔ واﻟ ّ‬
‫ﺑﻮﺟﻪ ﻣﺎ واﻟﻈﺎﻫﺮ واﳌﻬﻴﻤﻦ واﳉّﺒﺎر ﺑﻮﺟﻪ ﻣﺎ واﳋﺎﻟﻖ واﻟﺒﺎرئ واﳌﺼّﻮر وﻫﻮ‬
‫أﻋﻈﻢ ﺣﻜًﻤﺎ واﻟﺬارئ وذو اﳌﻌﺎرج واﻟﺸﺪﻳﺪ اﻟﺒﻄﺶ ﺑﻮﺟﻪ ﻣﺎ‪.‬‬
‫‪As for the All-Merciful, it lays special claim to the names of existence, which‬‬
‫‪possess existence in a primary respect. In a certain sense, these are names such‬‬
‫‪as the Lord, the All-Merciful, the Ever-Merciful, the King, the Encompassing,‬‬
‫‪the Powerful, the Wise, the Ever-Turning, the One Who Favors, the Seeing,‬‬
‫‪the Bountiful, the Overseer, the Guardian, the Helper, the All-Embracing, the‬‬
Innovative, the Sufficer, the Kind, the Severe in Chastisement, the Near, the
Responder, the Swift in Reckoning, the Aware, the Lavisher, the Living, and
the Self-Subsisting—and of them all these last two are the most closely
associated with the All-Merciful—the Praiseworthy, the Avenger, the Bestower,
the Gatherer, the Impartial, the Owner of the Kingdom, the Exalter (in a very
limited sense), the Ruler, the Assister, the Living, the Trustee, the Sender, the
Truthful, the Grateful, the Cleaver, the Triumphant, the Judge, the Able, the
Splitter, the Subtle, the One Who Originates, the Guide, the Deliverer, the
Harmer, the Benefiter, the Strong, the Preserving, the Glorious, the Lover, the
Fully Active, the Lowerer, the Uplifter, the Governing, the All-Subjugating, the
Protector, the Guardian, the Gracious, the Sponsor, the Ennobler, the Potent,
the Tender, the Everlasting, the Giver, the Unstitcher, the Resurrector, the
Real, the Patron, the Purifier, the Fulfiller, the Light, the Clarifier, the Healer,
the Noble, the Benevolent, the Originator, the Pure, the Opener, the Ever-
Knowing, the Thankful, the Abundant, the Setter of Trials, the All-Provider,
the Firm, the Clement, the Enricher, the Possessor of Majesty, the Honorer,
the Manifest, the Overseer, the All-Dominating, the Creator, the Maker, the
Form-Giver—whose properties are most prominent—the Multiplier, the Lord
of the Ascending Pathways, and the Severe in Assault.

1.9 ٩،١

‫ﻓﻬﺬه اﻷﲰﺎء اﻟﱵ ﺗﻘّﺪم ذﻛﺮﻫﺎ ﻫﻲ أﻛﱶ ﻋﺪًدا ﻣﻦ اﻷﲰﺎء ا ﺘَﺼﺔ اﻟﱵ‬
‫ﺗُﻨﺴﺐ ﻟﻼﺳﻢ اﷲ وﻣﺎ ذاك إّﻻ أّن اﻟﺮﲪﺔ ﻏﻠﺒﺖ اﻟﻐﻀﺐ واﻟﻐﻀﺐ ﰲ‬
‫اﻷﲰﺎء ا ﺘّﺼﺔ ﺑﺎﻻﺳﻢ اﻟﺮﺣﻢـٰن ﻗﻠﻴﻞ وﻻ ﻳﻜﻮن إّﻻ ﺑﻄﺮﻳﻖ اﻟﻠﺤﻮق ﻻ ﺑﺎﻷﺻﺎﻟﺔ‬
‫وأّﻣﺎ ﰲ اﻻﺳﻢ اﷲ ﻓﻬﻮ ﺑﻄﺮﻳﻖ اﻷﺻﺎﻟﺔ ﻷﺟﻞ أّن أﺣﻜﺎم اﳌﺮاﺗﺐ ﻋﺪﻣﻴّﺔ‬
‫واﻟﻌﺪم ﻋﺬاب واﻟﻮﺟﻮد ﻧﻌﻴﻢ ﺛّﻢ ﻗﺪ ﻳﻘﻊ اﻟﻨﻌﻴﻢ ﺑﺄﺣﻜﺎم اﳌﺮاﺗﺐ ﺑﻄﺮﻳﻖ اﻟﻌﺮض‬
.‫أﻳًﻀﺎ ﻛﻤﺎ ﻛﺎن اﻟﻐﻀﺐ ﰲ اﻷﲰﺎء اﻟﻮﺟﻮدﻳ ّﺔ ﺑﻄﺮﻳﻖ اﻟﻌﺮض‬
The names of existence that we have listed are greater in number than the
names of rank that are specifically ascribed to Allāh. The reason for this is that
mercy takes precedence over wrath,9 and wrath in the names that belong
specifically to the All-Merciful is rare, and comes only through association, not
fundamentally. But in Allāh, wrath is fundamental, because the properties of
the ranks pertain to nonexistence, and nonexistence is chastisement, while
existence is bliss. Moreover, bliss may occur in the properties of the levels
accidentally, just as wrath may occur in the names of existence accidentally.

1.10 ١٠،١

‫وﻗﺪ ﻋﻠﻤَﺖ أّن ﻣﺎ ﺛَّﻢ إّﻻ اﻟﻮﺟﻮد وﻣﺮاﺗﺒﻪ وﻗﺪ اﻗﺘﺴﻢ ﻫﺎذان اﻻﲰﺎن‬
‫ﻓﺄﺧﺬ اﻻﺳﻢ اﷲ اﳌﺮاﺗﺐ وأﺧﺬ اﻻﺳﻢ اﻟﺮﺣﻢـٰن اﻟﻮﺟﻮد واﺷﺘﻤﻠﺖ ﺣﻘﻴﻘﺔ‬
‫اﳊﻘﺎﺋﻖ ﻋﻠﻰ اﻻﲰﲔ اﳌﺬﻛﻮرﻳﻦ ﲟﺎ ﲢﺘﻬﻤﺎ ﻣﻦ اﻷﲰﺎء ﰲ أﺣﺪ ﺷﻄﺮﻳﻬﺎ وﺑﻘﻲ‬
‫اﻟﺸﻄﺮ اﻵﺧﺮ ﻷﲰﺎء اﻟﻌﺒﺪ ﻓﺈّن اﻟﻌﺒﺪ اﳌﻄﻠﻖ اﻟﺬي ﻫﻮ اﻹﻧﺴﺎن ﺑﺎﻋﺘﺒﺎر‬
‫ﻋﺒﻮدﻳ ّﺘﻪ وأﻟﻮﻫﻴّﺘﻪ ﻫﻮ ﰲ ﻣﻘﺎﺑﻞ ﺣﻀﺮة ﺟﺎﻣﻌﺔ ﻟﻸﲰﺎء اﻹٰﳍﻴّﺔ وﺣﻀﺮة اﻷﲰﺎء‬
.‫اﻟﻜﻮﻧﻴّﺔ وﻫﻤﺎ أﻋﲏ اﳊﻀﺮﺗﲔ ﻣﺘﻘﺎﺑﻠﺘﺎن أزًﻻ وأﺑًﺪا ﻻ ﻣﻦ ﺑﺪاﻳﺔ وﻻ إﱃ ﻧﻬﺎﻳﺔ‬
As you know, there is only existence and its levels. The two names Allāh and
the All-Merciful divide this among themselves: Allāh takes the levels, and the
All-Merciful takes existence. For its part, the Reality of Realities encloses in one
of its two halves the names Allāh and the All-Merciful, and all the names
derived from them. The other half of the Reality of Realities remains for the
names of the servant. For the nondelimited servant, who is man from the
standpoint of his servanthood and his divinity, is the counterpart of the
comprehensive presence of the divine names and the presence of the cosmic
names. These two presences are counterparts eternally and forever, without
beginning and without end.10

1.11 ١١،١

‫ﻓﺄّﻣﺎ اﻹﻧﺴﺎﻧﻴّﺔ اﻟﱵ ﻻ اﺳﻢ ﳍﺎ ﻓﻬﻲ ﺑﺈزاء اﻟﺬات اﻟﱵ ﻻ اﺳﻢ ﳍﺎ وﻻ‬
‫ﻣﻘﺎﺑﻞ ﳍﺎ وﻻ ﻋﺒﺎرة ﻋﻨﻬﺎ وﻧﺴﺒﺔ اﻟﺪﻫﺮ إﱃ ﺑﻘﺎﺋﻬﺎ ﻛﻨﺴﺒﺔ اﻟﺰﻣﺎن إﱃ اﻟﺪﻫﺮ‬
‫وأﻛﱶ ﻣﻦ ﳚﻌﻞ اﻻﺳﻢ اﷲ ﻟﻠﺬات اﳌﻘّﺪﺳﺔ وأﻧ ّﻪ ﻏﲑ ﻣﺸﺘّﻖ ﻳﻈّﻦ أﻧ ّﻪ ﳍﺬه‬
‫اﻟﺬات ﻓﻘﻂ وإن ﱂ ﻳﺸﻬﺪﻫﺎ وﻟﻴﺲ اﻷﻣﺮ ﻛﺬﻟﻚ ﻷّن اﻟﻘﺎﺋﻠﲔ اﳌﺬﻛﻮرﻳﻦ ﻻ‬
‫ﺷﻌﻮر ﳍﻢ ﺑﻬﺬه اﻹﻧﺴﺎﻧﻴّﺔ وﻗﺪ ﻏﺮق ﻋﻠﻢ اﻷّوﻟﲔ واﻵﺧﺮﻳﻦ ﰲ أﻳﺴﺮ ﲝﺮ ﻣﻦ‬
‫ﻫﺬه اﻟﺒﺤﺎر ﻓﻼ ﲡﺮي اﻟﻌﻘﻮل ﻫﻨﺎ ﰲ ﻣﻀﻤﺎر ﻓﻠﻨﻘﺒﺾ ﻋﻨﺎن اﻟﻘﻠﻢ ﰲ ﻫﺬا‬
.‫اﻻﺳﻢ اﳌﻌﻈّﻢ ﺣﻴﺚ اﻧﺘﻬﻴﻨﺎ‬
The human presence, which has no name, stands face-to-face with the
Essence, which has no name, no counterpart, and no mode of expression. The
relationship of the aeon to the subsistence of this human presence is like the
relationship of time to the aeon.11 Most of those who ascribe Allāh to the Holy
Essence, claiming that it is not derived, surmise that Allāh is for the Essence
alone even though they have not witnessed It. But such is not the case, and
therefore those who make such claims have no awareness of this human
presence. For all their knowledge, previous and later scholars would drown in
the least of these oceans, for intellects cannot operate in this arena. At this
point, let me rein in my pen on the subject of this magnificent name.

‫اﲰﻪ اﻟﺮﺣﻢـٰن ﻋّﺰ وﺟّﻞ‬

Al-Raḥmān: The All-Merciful

2.1 ١،٢

‫ﻫﺬا اﻻﺳﻢ ﻣﻨﻪ اﻟﺮﲪﺔ ﳑّﺎ أﲨﻊ ﻋﻠﻴﻪ اﻷﺋّﻤﺔ اﻟﺜﻼﺛﺔ رﺿﻮان اﷲ ﻋﻠﻴﻬﻢ وﳏّﻞ‬
ِ ِ ِ
‫ﲪِﻦ{ وﱂ‬ ٰ َْ ‫ذﻛﺮه ﻣﻦ اﻟﻔﺎﲢﺔ ﻫﻮ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ }ٱْﳊ َْﻤُﺪ ّٰﷲ َرِّب ٱﻟ ْ َٰﻌﻠ َﻤَﲔ ٱﻟﱠﺮ‬
‫ﻳﻨَﻘﻞ أﻳًﻀﺎ أﻧ ّﻪ ﻳﺴّﻤﻰ ﺑﻪ ﻏﲑ اﻟﺬات اﳌﻘّﺪﺳﺔ ﻟﻜﻦ ﻗﺎﻟﻮا رﺣﻢـٰن اﻟﻴﻤﺎﻣﺔ ﻳﻌﻨﻮن‬
‫ﲋه ﻋﻦ‬ّ ‫ﻣﺴﻴﻠﻤﺔ اﻟﻜّﺬاب ﻟﻜﻦ ﻗﻴﻞ ذﻟﻚ ﺑﺎﻹﺿﺎﻓﺔ إﱃ اﻟﻴﻤﺎﻣﺔ ﻓﺎﻻﺳﻢ اﻟﺮﺣﻢـٰن ﻣ‬
‫اﻟﻘﻮل ﺑﺎﻻﺷﱰاك أﻳًﻀﺎ ﻛﻤﺎ ﻛﺎن ذﻟﻚ ﰲ اﻻﺳﻢ اﷲ ﻋّﺰ وﺟّﻞ وﻗﺪ ﺗﻘّﺪم ذﻛﺮ‬
‫أّن اﻷﲰﺎء أﻛﱶﻫﺎ ﺗﺪﺧﻞ ﲢﺖ ﺣﻴﻄﺔ اﻻﺳﻢ اﻟﺮﺣﻢـٰن ﻓﺈذا ُذﻛﺮت ﺗﻠﻚ‬
‫اﻷﲰﺎء ﺑﻴّﻨّﺎ إن ﺷﺎء اﷲ ﺗﻌﺎﱃ ﻛﻴﻔﻴّﺔ دﺧﻮﳍﺎ وﺑﺄّي اﻋﺘﺒﺎر دﺧﻠﺖ ﻓﻴﻜﻮن‬
.‫ذﻟﻚ ﻛﺎﻟﺸﺮح ﳍﺬا اﻻﺳﻢ أﻳًﻀﺎ‬
The three eminent scholars agree that this name, from which mercy is derived,
is a divine name. Its place of occurrence in the Opening Surah is: «Praise be to
God, Lord of the worlds, the All-Merciful».12 Like Allāh, only the Holy Essence
has been reported as being called by this name. Even though it is said that the
false prophet Musaylimah was known as the all-merciful of Yamāmah, this was
expressed in the genitive construction with the word al-Yamāmah. Thus, the
All-Merciful is, like Allāh, far above any equivocation. We have also noted
previously that the majority of the names are included within the scope of the
All-Merciful. Therefore, when those names are referred to below we shall
clarify how and in what respect they are included within it, and this will serve as
further commentary on the name.

2.2 ٢،٢

‫وأّﻣﺎ ﻣﺎ ﳜﺘّﺺ ﺑﻬﺬا اﻻﺳﻢ ﻻ ﺑﺎﻋﺘﺒﺎر اﻷﲰﺎء اﻟﺪاﺧﻠﺔ ﲢﺘﻪ ﻓﻬﻮ أﻧ ّﻪ‬
‫اﳌﺘﺤّﺮك ﲝﺮﻛﺔ ﻟﻪ أزﻟﻴّﺔ أﺑﺪﻳ ّﺔ دﳝﻮﻣﻴّﺔ ﺗﻌﻄﻲ اﻟﺼﻮر اﳌﻌﻨﻮﻳ ّﺔ واﻟﺮوﺣﺎﻧﻴّﺔ واﳌﺜﺎﻟﻴّﺔ‬
‫واﳋﻴﺎﻟﻴّﺔ واﳊّﺴﻴّﺔ ﰲ أﻧﻮاع ﻏﲑ ﻣﺘﻨﺎﻫﻴﺔ اﻟﻌﺪد وإذا ﻛﺎﻧﺖ أﻧﻮاﻋﻪ ﻏﲑ ﻣﺘﻨﺎﻫﻴﺔ‬
‫اﻟﻌﺪد ﻓﻸّن ﺗﻜّﻮن أﺷﺨﺎﺻﻪ ﻏﲑ ﻣﺘﻨﺎﻫﻴﺔ اﻟﻌﺪد ﻣﻦ ﺑﺎب اﻷوﱃ وﻟﻴﺴﺖ ﻫﺬه‬
‫اﳊﺮﻛﺔ ﻟﻪ ﻣﻦ ﳏِّﺮك ﻏﲑ ذاﺗﻪ ﻓﺘﺜﺒﺖ ﻟﻪ اﳊﺮﻛﺔ ﻣﻦ ﺣﻴﺚ ﺗﺜﺒﺖ ذاﺗﻪ‬
‫وﲣّﺼﻪ ﻣﻦ ﻛّﻞ ﺻﻮرة ﲢﻘّﻘﻬﺎ ﲟﺎ ﻫﻲ وﲤﺎﻣﻬﺎ ﺑﻨﺴﺐ ﻣﺎ ﻛﺎﻧﺖ إذ ﻫﻮ ﻣﻦ‬
‫ﺟﺎﻧﺐ وﺟﻮدﻫﺎ ﻓﺈّن اﻷﻋﺪام اﻹﺿﺎﻓﻴّﺔ ﻻﺣﻘﺔ ﻟﻼﺳﻢ اﷲ وﺟﺎﻧﺐ وﺟﻮدﻫﺎ‬
.‫ﻟﻼﺳﻢ اﻟﺮﺣ ٰﻢـن‬
What is particular to this name and not to the other names that enter its
purview is that it moves with a movement that is beginningless, endless, and
continuous. This movement gives rise to the supersensory, spiritual, imaginal,
imaginative, and sensory forms in all their infinite species. Now, if its species are
infinite in number, it is because the engendering of its individuations is infinite
from the beginning. And the All-Merciful only moves by virtue of its own
essence. Thus, its movement is constant inasmuch as its essence is constant.
The movement, moreover, is specific for each form by virtue of the realization
of what it is, and the form’s perfection is in relation to what it is, pertaining as it
does to its existence. For the relative nonexistents attach to Allāh, but their
actual existence attaches to the All-Merciful.
 2.3 ٣،٢

‫ﲰﺎه ﻋﻠﻴﻪ اﻟﺴﻼم‬ّ ‫وأﻗﺮب ﻣﺎ ﻳﻨَﺴﺐ إﱃ اﻻﺳﻢ اﻟﺮﺣﻢـٰن اﻟﻨَﻔﺲ وﻫﻮ اﻟﺬي‬
‫اﻟﻨَﻔﺲ اﻟﺮﲪﺎﻧﻲ ﻓﺈﻧ ّﻪ ﺣﺮﻛﺔ وﺟﻮد ﺗﺘﻌّﲔ ﺑﻪ وﻣﻨﻪ وﻓﻴﻪ اﳌﻮﺟﻮدات ﻛﻠ ّﻬﺎ وﻻ‬
ّ
‫ﻛّﻞ ﳍﺎ إذ ﻻ ﻳﺘﻨﺎﻫﻰ اﻟﻜّﻞ واﻟﻜﺮة اﻟﺘﺎﺳﻌﺔ ﲟﺎ ﺣﻮت ﻣﻦ اﻷﻓﻼك واﻟﺴﻤﺎوات‬
‫واﻷرﺿﲔ ﺷﺨﺺ واﺣﺪ ﻣﻦ ﻫﺬه اﳌﻮﺟﻮدات اﻟﱵ ﻻ ﺗﺘﻨﺎﻫﻰ ﻓﺤﺮﻛﺔ اﻟﻮﺟﻮد‬
‫ﻓﻴﻤﺎ ﻻ ﻳﺘﻨﺎﻫﻰ ﻫﻲ ﺣﺮﻛﺔ إﳚﺎد وإﻋﻄﺎء ﻓﺈذا اﻧﺘﻬﻰ ﻣﻮﺟﻮد ﻣﻦ اﳌﻮﺟﻮدات‬
ِ ‫إﱃ ﺣﺪ ﻃﻮره وﻃﻮر ﺣﺪه ﺻﺎر اﻟﻘﻬﻘﺮى إﱃ اﻻﺳﻢ اﷲ }َأَﻵ ِإَﱃ ٱ‬
‫ﷲ‬ ّ ّ
‫ﺗَِﺼُﲑ ٱ ْ ُﻷُﻣﻮُر{ ﻓﻴﻜﻮن ﻋﻠﻰ ﻫﺬا اﻟﺘﻘﺪﻳﺮ اﻻﺳﻢ اﻟﺒﺎﺳﻂ ﻫﻮ ﺻﺎﺣﺐ اﻟﻌﻄﺎء‬
‫اﻟﺼﺎدر ﻋﻦ اﻟﻨَﻔﺲ اﻟﺮﲪﺎﻧﻲ واﻻﺳﻢ اﻟﻘﺎﺑﺾ ﻫﻮ ﺻﺎﺣﺐ اﻟﺮّد إﱃ اﻻﺳﻢ اﷲ‬
ّ
‫ﻋّﺰ وﺟّﻞ ﻟﻜّﻦ ﺑﻌﺾ اﳌﻮﺟﻮدات اﻟﺮاﺟﻌﺔ إﱃ اﻻﺳﻢ اﷲ ﺗﺒﻘﻰ أﺑًﺪا وﻫﻲ‬
‫اﻟﻨﻔﻮس اﻟﺴﻌﻴﺪة ﻣﻦ اﻟﺒﺸﺮ ﻓﺈذا ﻗﺒﻀﻬﺎ اﻻﺳﻢ اﻟﻘﺎﺑﺾ ﱂ ﻳﻌﺪم ﺣﻘﺎﺋﻘﻬﺎ ﺑﻞ‬
‫ﻳﻨﻘﻠﻬﺎ ﻧﻘًﻼ إﱃ ﻋﺎَﳌﻬﺎ اﳌﻨﺎﺳﺐ ﻻﺳﺘﻌﺪادﻫﺎ ﺛّﻢ ﻳﺴﺘﻤّﺮ اﻟﺒﺴﻂ واﻟﻘﺒﺾ ﻓﻴﻤﺎ ﺑﲔ‬
‫ﻫﺎﺗﲔ اﳌﺮﺗﺒﺘﲔ اﺳﺘﻤﺮاًرا ﱂ ﻳﻜﻦ ﻋﻦ أّول وﻻ ﻫﻮ إﱃ آﺧﺮ ﻟِﻌﺪم ﺗﻨﺎﻫﻲ اﻟﻘﺪرة‬
.‫وﻟﺴﻌﺔ اﳊﻀﺮات اﻟﺼﻔﺎﺗﻴّﺔ‬
The closest thing that is ascribed to the All-Merciful is the Breath, which the
blessed Prophet called the “Breath of the All-Merciful,”13 for it is a movement
of being through which, from which, and in which all existent things are
determined, keeping in mind that “all” does not really pertain to existents, since
“all” denotes infinity. For among “all” these existents that are infinite, the ninth
sphere, together with the spheres, heavens, and earths it encompasses, is a
single individuation. The movement of existence within this infinity is a
movement of existentiation and bestowal. When the motion of an existent
reaches the limit of its scope and the scope of its limit, it then moves back to
Allāh: «Do not all affairs end up with Allāh?»14 Thus, the Lavisher is
responsible for the bestowal that issues from the All-Merciful Breath, while the
Withholder is responsible for returning the existents back to Allāh. However,
some existents that go back to Allāh subsist forever; namely, felicitous human
souls. When the Withholder seizes them, it does not nullify their realities—
rather, it moves them to the world that is appropriate to their level of
preparedness.15 This expansion and contraction continues ceaselessly between
these two levels because of the infinity of God’s power and the expanse of the
presences of the divine qualities.

2.4 ٤،٢

‫وﺗﻠﺤﻖ ﻫﺬه اﳌﻮﺟﻮدات ﳊﻮﻗ ًﺎ واﺟﺒًﺎ أﲰﺎء اﻟﻌﺒﻮدﻳ ّﺔ ﻻ ﺑﺎﻟﻘﺼﺪ اﻷّول‬

‫وأﲰﺎء اﻟﻌﺒﻮدﻳ ّﺔ وإن ﻛﺎﻧﺖ ﺗﺎﺑﻌﺔ ﻓﺈّن ﺑﻌﻀﻬﺎ ﻳﻜﻮن ﻋﻠﻴﻪ ﻳﻨﺒﲏ ﺑﻌﺾ اﻷﲰﺎء‬
‫اﻹٰﳍﻴّﺔ وﻳﺘﺤﻘّﻖ أﺛﺮه ﰲ اﻟﻮﺟﻮد ﻓﺈّن اﳊّﻖ ﺗﻌﺎﱃ ﻣﻦ ﺟﻬﺔ رﲪﺎﻧﻴّﺘﻪ ﻣﻌﻂ‬
‫ﻟﻠﻮﺟﻮد وﻣﻦ ﲨﻠﺘﻪ وﺟﻮد اﻟﺮزق ﻓﻬﻮ رّزاق ﻳﺘﺤﻘّﻖ ﺑﺎﳌﺮزوق وﻫﻮ ﺧّﻼق‬
‫ﻳﺘﺤﻘّﻖ ﺑﺎ ﻠﻮق ووّﻫﺎب ﻳﺘﺤﻘّﻖ ﺑﺎﳌﻮﻫﻮب وﳌ ّﺎ ﻛﺎﻧﺖ اﻟﻮﺣﺪاﻧﻴّﺔ ﺛﺎﺑﺘﺔ ﻛﺎﻧﺖ‬
‫ﻫﺒﺎﺗﻪ واﺻﻠﺔ إﱃ ﻳﺪه ورزﻗﻪ ﻛﺬﻟﻚ وﲢﻘّﻖ ﻣﺎ ﲢﻘﱠﻖ ﻣﻦ اﻷﲰﺎء ﱂ ﻳﻜﻦ إّﻻ‬
‫ﺑﺘﺤﻘّﻘﻪ ﺗﻌﺎﱃ ﻣﻦ أﻃﻮار ﻋﺒﺎده وأﻃﻮار ﻋﺒﺎده ﻣﻨﻪ ﻓﺘﺤﻘّﻖ ﻣﺎ ﲢﻘّﻖ ﻫﻮ ﺑﻪ‬
‫ﻟﻪ ﻣﻨﻪ ﻓﺒﻘﻴﺖ اﻟﲋاﻫﺔ ﻟﻪ ﺣﺎﺻﻠﺔ وأﻃﻮار ﻣﻮﺟﻮداﺗﻪ ﻣﺘﻴﻘّﻨﺔ وﻣﻌﻄﻴﺔ ﳌﻌﻄﻴﻬﺎ‬
.‫وﻣﻦ ﲨﻠﺔ ﻣﺎ أﻋﻄﺎﻫﺎ ﻣﺎ أﻋﻄﺘﻪ ﻓﺼﺎر اﻟﻌﻄﺎء ﻣﻨﻪ ﻓﻘﻂ‬
These existents, moreover, join to the names of servanthood16 by necessity,
not by way of primary intention. For although the names of servanthood are
subordinate, some divine names are constructed upon them, and thus their
traces become actualized in existence. With respect to His all-mercifulness, the
Real is the bestower of existence, and this includes the existence of provision.
Therefore, He is the Provider, which is actualized through the one who is
provided for. Likewise, He is the Ever-Creating, and this is actualized through
that which is created; He is the Bestowing, and this is actualized through the
one bestowed upon. And since His oneness is affirmed, His bestowals reach His
own hand, as do His provisions.17 What is realized of the names can only come
to be through His actualization of the various stages of His servants, which
come from Him. Thus, the actualization of what is actualized is through, for,
and from Him; and divine transcendence remains His alone, while the stages of
His existents are most certainly bestowed by their Bestower. The existents can
only give what they are given, so bestowal comes from Him alone.
 2.5 ٥،٢

‫وﺑﺴﻂ ﺣﻘﺎﺋﻖ اﻻﺳﻢ اﻟﺮﺣﻢـٰن ﻣﺴﺎوق ﳌﺎ ﻻ ﻳﺘﻨﺎﻫﻰ ﻓﻬﻮ ﻻ ﻳﺘﻨﺎﻫﻰ‬

‫ﻓﻠﻨﻜﺘﻒ ﺑﺬﻟﻚ ﻋﻠﻰ ﻣﺎ ﻳﺘﻔّﺼﻞ ﻋﻨﺪ ذﻛﺮ اﻷﲰﺎء ﻣﻦ ﺗﻌﻠ ّﻖ ﻛّﻞ اﺳﻢ ﺑﺎﻻﺳﻢ‬
‫اﻟﺮﺣﻢـٰن وﻗﺪ ﻗّﺪﻣُﺖ ذﻛﺮ اﻻﺳﻢ اﻟﺮﺣﻢـٰن ﻋﻠﻰ اﻻﺳﻢ اﻟﺮّب ﻟﺘﺂﺧﻲ ﻣﻌﻨﻰ اﲰﻪ‬
‫ﻣﻊ اﺳﻢ اﷲ ﰲ ﲨﻌﻬﺎ ﳊﻘﺎﺋﻖ اﻷﲰﺎء وﺗﺮﺗﻴﺐ اﻷﲰﺎء ﻋﻠﻰ ﺻﻮرة ورودﻫﺎ‬
.‫ﰲ اﻟﻔﺎﲢﺔ ﻫﻮ ﺑﺘﻘﺪﻳﻢ اﻻﺳﻢ اﷲ اﻟﺮّب ﻓﺎﻓﻬﻢ‬
An expanded commentary on the realities of the All-Merciful would extend
to infinity, because this name is infinite. Let this much suffice for now, and
more will unfold from our discussion of how the other names are attached to
the All-Merciful. Note that I mentioned the All-Merciful before the Lord
because of the correspondence between the meanings of the All-Merciful and
Allāh in how they bring together the realities of the names. According to the
sequential order of the names that are mentioned in the Opening Surah, the
divine name the Lord comes before the All-Merciful.

‫اﲰﻪ اﻟﺮّب ﺗﺒﺎرك وﺗﻌﺎﱃ‬

Al-Rabb: The Lord

3.1 ١،٣

‫اﳊﻜﻢ اﻷﻧﺪﻟﺴﻲ وﱂ ﻳﺬﻛﺮه‬ ‫ﻫﺬا اﻻﺳﻢ اﺗ ّﻔﻖ ﻋﻠﻰ إﻳﺮاده أﺑﻮ ﺑﻜﺮ اﻟﺒﻴﻬﻘﻲ وأﺑﻮ‬
ّ ّ
‫اﻟﺬي ﻫﻮ اﻹﺻﻼح واﻟﱰﺑﻴﺔ‬ ‫اﻹﻣﺎم اﻟﻐﺰاّﱄ رﺿﻮان اﷲ ﻋﻠﻴﻪ واﺷﺘﻘﺎﻗﻪ ﻣﻦ اﻟﺮّب‬
‫ورًﺿﺎ ووروده ﰲ اﻟﻔﺎﲢﺔ‬ ‫ﻗﺮﻳﺒﺔ ﻣﻦ ﻣﻌﻨﺎه وﻫﻮ ﻣﻦ اﻟﺘﺴﻤﻴﺔ ﺑﺎﳌﺼﺪر ﻛﻌﺪل‬
ِ } ‫ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‬
.{‫ﷲ َرِّب ٱﻟ َْﻌﺎ َ ِﳌَﲔ‬
Al-Bayhaqī and Ibn Barrajān both consider this to be a divine name, while al-
Ghazālī, may God be pleased with him, makes no mention of it. It is
etymologically derived from the Arabic word rabb, which means “to make
wholesome.” It is also closely related to “nurturing” (tarbiyah). This is another
example of using a verbal noun to denote a name, as when one refers to a just
person or a person of goodwill by saying, “he is justice” or “he is goodwill.” This
name is mentioned in the Opening Surah in the verse: «Praise be to God, Lord
of the Worlds».18

3.2 ٢،٣

‫وﻫﻮ ﻣﻦ اﻷﲰﺎء اﻟﻮﺟﻮدﻳ ّﺔ اﻟﱵ اﺧﺘﺼﺎﺻﻬﺎ ﺑﺎﻻﺳﻢ اﻟﺮﺣﻢـٰن ﻣﻦ ﺟﻬﺔ‬

‫وﺟﻮد اﻟﱰﺑﻴﺔ ﻓﺈﻧ ّﻬﺎ ﻧﻔﻊ وﺟﻮدّي ﻳﺼﻞ إﱃ اﳌﺮﺑﻮب ﻓﺎﻟﺮﺣﻢـٰن ﻣﻦ ﻃﻮر اﻟﱰﺑﻴﺔ‬
‫ﻫﻮ رّب ﰲ اﻟﺘﺪّﱄ وﻫﺬا اﻟﻜﻼم ﺑﺎﻋﺘﺒﺎر ﻣﺮاﺗﺐ اﻷﲰﺎء وأّﻣﺎ اﻟﺬات اﳌﻮﺻﻮﻓﺔ‬
‫ﺑﻬﺬه اﻷﲰﺎء ﻓﻬﻲ ﺣﻴﺚ ُوﺟﺪت اﻷﲰﺎء وﺣﻴﺚ ﱂ ﺗﻮﺟﺪ وﻻ ﻳﻘﻊ ﻓﻴﻬﺎ‬
‫اﺧﺘﻼف اﻻﻋﺘﺒﺎرات ﺑﻞ إّﳕﺎ ﺗﻠﺤﻖ اﻻﻋﺘﺒﺎرات أﲰﺎءﻫﺎ ﻓﻌﻠﻰ ﻫﺬا ﻳﻜﻮن اﻟﺮّب‬
‫ﺻﻔﺔ ﲡّﻞ ﻣﻦ اﻻﺳﻢ اﻟﺮﺣﻢـٰن ﻳﺘﻔّﺼﻞ ﰲ ﳏﺎّل اﻟﱰﺑﻴﺔ ﰲ ﲨﻴﻊ أﻃﻮار اﻟﻮﺟﻮد‬
.‫ﻇﺎﻫﺮه وﺑﺎﻃﻨﻪ‬
This is one of the names of existence that through the aspect of nurturing
especially pertain to the All-Merciful. Nurturing is an existential benefit that
reaches the Lord’s servant, and thus the All-Merciful in the stage of nurturing is
the Lord in the stage of descent. All of this applies to the perspective of the
ranks of the names; the Essence described by these names is both where the
names are and where they are not, and different perspectives do not apply to It,
but only to Its names. Accordingly, the Lord is a quality of disclosure from the
All-Merciful, differentiated within the loci of nurturing throughout all the
stages of existence, outward and inward.

3.3 ٣،٣

‫وإن ذﻛﺮﻧﺎ اﺧﺘﺼﺎﺻﻪ ﺑﺎﻻﺳﻢ اﻟﺮﺣﻢـٰن ﻣﻦ ﺟﻬﺔ وﺟﻮدﻳ ّﺘﻪ ﻓﻠﻪ‬ ‫وﻫﺬا اﻻﺳﻢ‬
‫اﻻﺳﻢ اﷲ ﻣﻦ ﺟﻬﺔ ﻋﺪﻣﻴّﺔ إﺿﺎﻓﻴّﺔ وﻣﺜﺎﻟﻪ أّن اﻟﱰﺑﻴﺔ ﲝﺴﺐ‬ ‫ﻧﺴﺒﺔ أﻳًﻀﺎ إﱃ‬
‫ﻫﻲ ﺑﻘﺪر ﻣﺎ ﳛﺘﺎج إﻟﻴﻪ ذﻟﻚ اﳌﻮﺟﻮد ﻓﻠﻮ زادت ﻋﻦ ﻗﺪر‬ ‫ﻛّﻞ ﻣﻮﺟﻮد إّﳕﺎ‬
‫ﺣﺎﺟﺘﻪ اﻧﻌﻜﺲ ﻣﻌﻨﻰ اﻟﱰﺑﻴﺔ إﱃ ﺿّﺪه ﻓﻴﺼﲑ زﻳﺎدُة وﺟﻮد اﻟﱰﺑﻴﺔ ﻋﺪَم ﺗﺮﺑﻴﺔ‬
‫ﰲ ﺣّﻖ ذﻟﻚ اﳌﺮﺑﻮب وﻫﺬا اﻷﺛﺮ اﳌﺬﻛﻮر وإن ﻛﺎن ﺻﻔﺔ وﺟﻮدﻳ ّﺔ وﺣّﻖ ﻛّﻞ‬
‫ﺻﻔﺔ وﺟﻮدﻳ ّﺔ ﰲ اﻷﺻﻞ أن ﺗﺮﺟﻊ إﱃ اﻻﺳﻢ اﻟﺮﺣﻢـٰن إّﻻ أّن رﺟﻮﻋﻬﺎ ﻫﻨﺎ‬
‫إﱃ اﺳﻢ اﷲ ﻟﻔﻮات اﻟﱰﺑﻴﺔ اﳌﺼﻠﺤﺔ ﳍﺬا اﳌﻮﺟﻮد اﳋﺎّص وﻟﻔﻮات ﺻﻔﺔ‬
‫اﻟﺮﲪﺎﻧﻴّﺔ اﻟﱵ ﻫﻲ ﻫﻨﺎ إﳚﺎد اﻟﱰﺑﻴﺔ ﳍﺬا اﳌﻮﺟﻮد وﰲ اﳊﻘﻴﻘﺔ ﻟﻴﺲ ﻫﺬا ﻣﻦ‬
.‫اﻻﺳﻢ اﻟﺮّب إّﻻ ﺑﺎﻟﻌﺮض ﻣﻦ ﻛﻮن ﻣﺒﺪأ ذﻟﻚ ﻛﺎن ﺗﺮﺑﻴﺔ ﺛّﻢ ﺧﺮج‬
Although we said that with regard to its existential status this name pertains
especially to the All-Merciful, it is also ascribed to Allāh with regard to relative
nonexistence. For example, each existent is nurtured precisely in proportion to
its own needs. Were the nurturing to surpass the measure of the existent’s
needs, it would no longer be nurturing, but the opposite: an excess in nurturing
would entail the absence of nurturing with respect to the individual. Now,
although the effect we have described is an existential quality, and every
existential quality must fundamentally trace back to the All-Merciful, in such a
case of excess it traces back to Allāh due to the absence of wholesome nurturing
for that specific existent, and due to the absence of the quality of all-
mercifulness, which in this case is the existentiation of nurturing for that
existent. In reality, this only comes accidentally from the Lord insofar as it
originated as nurturing and then ceased to be so.

3.4 ٤،٣

‫واﻋﻠﻢ أّن اﻟﱰﺑﻴﺔ اﻟﻮﺟﻮدﻳ ّﺔ رّﲟﺎ ﻇّﻦ اﶈﺠﻮب أﻧ ّﻬﺎ ﺻﻔﺔ ﻓﻌﻞ ﺣﻘﻴﻘﻲ ﰲ‬
ّ
‫ﻏٍﲑ ﻓﺮﻗﻲ ﻓﻴﻘﻊ ﰲ اﻟﺸﺮك وﱂ ﻳﻌﻠﻢ أﻧ ّﻬﺎ ﺻﻔﺔ ﻣﻦ اﻟﺼﻔﺎت ﺗﺮﺟﻊ إﱃ اﻻﺳﻢ‬
ّ
‫اﻟﻈﺎﻫﺮ ﻣﻦ ﺣﻴﺚ ﻫﻮ ﺛﺎﺑﺖ ﻟﻼﺳﻢ اﻟﺮﺣﻢـٰن ﻓﺎﻟﱰﺑﻴﺔ إًذا ﲡﻠ ّﻴﺎت ﻣﺘﺘﺎﺑﻌﺔ ﻣﺎ‬
‫اﻟﻈﺎﻫﺮ ﺑﻬﺎ ﻏﲑ اﻟﺮﺣﻢـٰن ﻋّﺰ وﺟّﻞ ﻓﻼ ﺗﺄﺧﺬك ﻣﻌﺎﻧﻲ اﻷﲰﺎء ﻓﺘﻐﻴﺐ ﻋﻦ‬
‫اﳌﺴّﻤﻰ ﻓﻘﺪ دﺧﻞ اﻻﺳﻢ اﻟﺮّب ﰲ ﻣﻌﻨﻰ اﻻﺳﻢ اﻟﻈﺎﻫﺮ وﻫﻤﺎ ﻣًﻌﺎ ﰲ ﺿﻤﻦ‬
‫اﻻﺳﻢ اﻟﺮﺣﻢـٰن وﻳﺪﺧﻞ ﰲ اﻻﺳﻢ اﻟﺮّب اﻻﺳﻢ اﳌﻌﻄﻲ ﻣﻦ ﺟﻬﺔ ﻣﺎ ﰲ اﻟﱰﺑﻴﺔ‬
‫ﻣﻦ اﻟﻌﻄﺎء وﻓﻴﻪ اﻻﺳﻢ اﻟﻮدود وﻓﻴﻪ اﶈﺴﻦ واﳌﻨﻌﻢ واﳉﻮاد وﻏﲑ ذﻟﻚ‬
 .‫وﻳﺘﻔﺎوت دﺧﻮل ﻫﺬه اﻷﲰﺎء ﰲ اﻻﺳﻢ اﻟﺮّب ﻋﻠﻰ ﻗﺪر ﻗﺴﻂ ﻛّﻞ ﻣﻨﻬﻢ‬
A thinker whose mind is veiled might suppose that existential nurturing is a
quality of a real act within a separative entity, and would thus fall into
polytheism. Such a person does not know that existential nurturing is among
the qualities that derive from the Manifest, inasmuch as the Manifest is firmly
affixed to the All-Merciful. Nurturing is therefore a sequence of disclosures, and
it manifests through none other than the All-Merciful. Therefore, do not
become so engrossed in the meanings of the names that you become absent
from the Named. For the Lord is included within the meaning of the Manifest,
and both of them are embraced by the All-Merciful. Moreover, the Giver is
included within the Lord due to the fact that nurturing involves giving. The
Lord also contains the Lover, the Beneficent, the Benefactor, the Munificent,
and others. The ways in which these are included within the Lord differ
according to the appropriate measure of each of them.

3.5 ٥،٣

‫ﻓﺼﻞ ﻻ ﳚﻮز أن ﺗﻜﻮن ﺗﺮﺑﻴﺔ ﰲ اﳌﻮﺟﻮدات ﺑﻌﻀﻬﺎ ﻟﺒﻌﺾ إّﻻ وﻫﻲ‬

‫ﻗًﻮى ﻣﻦ ﺳﺮﻳﺎن ﻗّﻮة اﻟﱰﺑﻴﺔ اﻹٰﳍﻴّﺔ وﻟﻮ ﺑﻘﺪر ﻣﺎ ﻳﻨَﺴﺐ إﱃ اﻟﻘﻴّﻮﻣﻴّﺔ اﻹٰﳍﻴّﺔ‬
‫اﻟﱵ ﻗﺎم ﺑﻬﺎ ﻛّﻞ ﺷﻲء وﻛّﻞ ﺗﺮﺑﻴﺔ ﻫﻲ ﻣﻦ ﻗﻴّﻮﻣﻴّﺔ اﻟﻘﻴّﻮم ﺗﻌﺎﱃ وإن ﺷﺌَﺖ‬
‫ﻧﺴﺒﺘﻬﺎ إﱃ اﻻﺳﻢ اﻟﻘﺎدر ﻓﺈّن ﻛّﻞ ﻣﻘﺪور ﻓﺮﺿﺘَﻪ ﻫﻮ ﺑﺎﻟﻘﺪرة اﻹٰﳍﻴّﺔ و}ٱﻟ ُْﻘﱠﻮة‬
‫ﷲ َ ِﲨﻴًﻌﺎ{ وﻫﻮ ﺗﻮﺣﻴﺪ اﻷﻓﻌﺎل ﻓﺎﻟﻘﺎدر داﺧﻞ ﰲ اﻻﺳﻢ اﻟﺮّب ﺑﻬﺬا اﻻﻋﺘﺒﺎر‬ ِ ّٰ ِ
.‫وِﻗْﺲ ﻋﻠﻰ ﻫﺬا اﳌﻌﻨﻰ ﲨﻴﻊ ﻣﻌﺎﻧﻲ اﻷﲰﺎء اﻹٰﳍﻴّﺔ‬
It is not permissible for one existent to nurture another unless it acts as a
faculty of the permeating force of divine nurturing, if only in the measure by
which it is ascribed to the divine quality of self-subsistence by which all things
subsist. For every type of nurturing comes from the self-subsistence of the Self-
Subsisting. You may also ascribe it to the Powerful, for every imaginable object
of power comes from the divine power, and «all power belongs to God».19 This
is the oneness of divine acts. Thus, from this standpoint the Powerful is
included within the Lord, and you can extend this by analogy to all the
meanings of the divine names.
 3.6 ٦،٣

‫واﻋﻠﻢ أّن اﻟﱰﺑﻴﺔ أﻋّﻢ ﳑّﺎ ﻳُﻔﻬﻢ ﻣﻨﻬﺎ ﰲ اﻟﻌﺮف ﻓﺈّن ﺗﺮﺑﻴﺔ اﳊّﻖ ﺗﻌﺎﱃ ﻣﻦ‬
‫ﺣﻴﺚ ﻣﺎ ﻫﻮ رّب ﻟﻠﻌﺎﳌﲔ ﻫﻲ ﺳّﺮ اﳊﻴﺎة ﰲ ﻛّﻞ ﻣﻮﺟﻮد ﻣﻦ اﻟﻌﺎﳌﲔ ﻓﺎﳊﻴﺎة‬
‫ﰲ اﻟﺒﺴﺎﺋﻂ ﺣﺮﻛﺔ ذاﺗﻴّﺔ ﺗﻨﺸﺊ اﻟﱰاﻛﻴﺐ ﻓﻬﻲ ﺣﻴﺎة ﻟﻠﱰﻛﻴﺐ ﺛّﻢ ﻷﺟﺰاء‬
‫اﳌﺮﻛ ّﺐ ﺛّﻢ ﻟﻠﻤﺮﻛ ّﺐ ﺛّﻢ ﻟﺒﻘﺎء اﳌﺮﻛ ّﺐ ﺛّﻢ ﻟﻜﻮﻧﻪ ﻗﺪ ﻳﻜﻮن ﺟﺰًءا ﳌﺮﻛ ّﺐ آﺧﺮ‬
‫ﻓﺘﺼﲑ اﳌﺮﻛ ّﺒﺎت ﰲ اﻟﻄﻮر اﻷّول أﺟﺰاًء ﻟﻠﻤﺮﻛ ّﺐ ﰲ اﻟﻄﻮر اﻟﺜﺎﻧﻲ وﻳﺴﺘﻤّﺮ إﱃ‬
‫ﺣﻴﺚ ﺗﻘﻒ ﻓﻬﺬه ﺣﻴﺎة ﺑﻬﺎ ﻳﺪﺧﻞ اﻻﺳﻢ اﳊﻲ ﰲ اﻻﺳﻢ اﻟﺮّب ﺑﻬﺬه اﻟﱰﺑﻴﺔ‬
ّ
.‫اﳌﺬﻛﻮرة‬
Moreover, nurturing is broader than is commonly understood. For divine
nurturing, inasmuch as God is «Lord of the worlds»,20 is the secret of life that
exists within each inhabitant of the cosmos. The life of simple forms is an
essential motion that brings about composites. It is the life of the composition,
then of the composited parts, then of the composite entity itself, then of the
subsistence of the composite entity, then of the fact that it may be a part of
another composite entity. Thus, the composite entities in the first stage become
parts of a composite entity at a second stage, and this process continues until it
comes to a halt. This, then, is a type of life that brings the Living within the
Lord, through this aforementioned nurturing.

3.7 ٧،٣

‫وأّﻣﺎ ﻣﻔﻬﻮم اﻟﻌﻮاّم ﻣﻦ اﻟﱰﺑﻴﺔ ﻓﻬﻮ ﻣﺎ ﻳﺸﺒﻪ ﺗﺮﺑﻴﺔ اﻟﻄﻔﻞ ﻓﻘﻂ وﻟﻮ ﻛﺎن‬
‫ﻛﺬﻟﻚ ﳋﺮج ﺑﻌﺾ اﻟﻌﺎﳌﲔ ﻣﻦ ﺣﻴﻄﺔ ﺗﺮﺑﻴﺔ اﺳﻢ اﻟﺮّب ﻟﻪ وﻛﻴﻒ وﻫﻮ }َرّب‬
ِ
ّ‫ٱﻟ َْﻌﺎَﳌَﲔ{ ﺑﺎﻟﻌﻤﻮم وذﻟﻚ ﻳﻘﺘﻀﻲ اﻟﻌﻮاﱂ ﻛﻠ ّﻬﺎ ﻇﺎﻫﺮﻫﺎ وﺑﺎﻃﻨﻬﺎ أّوﳍﺎ اﻹﺿﺎﰲ‬
‫وآﺧﺮﻫﺎ وﻟﻮ ﺟﺮى اﻟﻘﻠﻢ ﲟﺎ ﻳﻘﺘﻀﻲ ﻣﻌﻨﻰ اﻟﺮﺑﻮﺑﻴّﺔ ﱂ ﻳﻘﻒ ﻋﻨﺪ ﺣّﺪ أﺑﺪ‬
.{‫اﻵﺑﺪﻳﻦ }َوٱﷲُ َٰوِﺳٌﻊ َﻋِﻠﻴٌﻢ‬
The concept of nurturing as it is understood by ordinary believers is limited
to the raising of children and the like. But if this were the case, then parts of the
worlds would be excluded from the scope of the Lord—and how could this be,
when He is «the Lord of the worlds»21 in the most universal sense? This entails
the worlds in their entirety, both inwardly and outwardly, and both in the sense
of their relative beginning and end. For once the Pen proceeds in accordance
with the dictates of lordship’s meaning, it will never stop at any limit: «God is
All-Embracing, Knowing».22

‫اﲰﻪ اﻟﺮﺣﻴﻢ ﺗﺒﺎرك وﺗﻌﺎﱃ‬

Al-Raḥīm: The Ever-Merciful

4.1 ١،٤

‫ﻫﺬا اﻻﺳﻢ اﻟﻌﻈﻴﻢ ﳑّﺎ اﺗ ّﻔﻖ ﻋﻠﻴﻪ اﻷﺋّﻤﺔ اﻟﺜﻼﺛﺔ رﺿﻮان اﷲ ﻋﻠﻴﻬﻢ اﻟﺒﻴﻬﻘﻲ‬
ّ ِ ّٰ ِ ‫واﻟﻐﺰاﱄ واﺑﻦ ﺑﺮﺟﺎن ووروده ﰲ اﻟﻔﺎﲢﺔ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ }ٱْﳊﻤﺪ‬
‫ﷲ َرِّب‬ ُ َْ َ ِ ّ ّ ِ
‫ﲪِﻦ ٱﻟﱠﺮﺣﻴِﻢ{ وﻫﻮ ﻣﺸﺘّﻖ ﻣﻦ اﻟﺮﲪﺔ وﺻﻴﻐﺔ ﻓﻌﻴﻞ ﻓﻴﻪ ﻟﻠﻤﺒﺎﻟﻐﺔ‬ ٰ َْ ‫ٱﻟ ْ َٰﻌﻠ َﻤَﲔ ﱠ‬
‫ﺮ‬‫ﻟ‬‫ٱ‬
‫واﻟﻔﺮق ﺑﻴﻨﻪ وﺑﲔ اﻻﺳﻢ اﻟﺮﺣﻢـٰن أّن اﻻﺳﻢ اﻟﺮﺣﻢـٰن ﻟﻜﻤﺎل اﻟﺮﲪﺔ واﻟﺮﺣﻴﻢ‬
‫ﻟﻸﻛﻤﻠﻴّﺔ ﻓﻜّﻞ رﲪﺔ ﻇﻬﺮت ﰲ اﻟﻮﺟﻮد ﻓﻴﻘﺎل ﳍﺎ اﻟﺮﲪﺔ ﻣﺎ ﺑﻘﻲ ﻟﻠﺨﻼف أﺛﺮ‬
‫ﰲ ﻧﻈﺮ اﻟﻨﺎﻇﺮ وإن ﱂ ﻳﺒﻖ ﻟﻠﺨﻼف أﺛﺮ ﻓﻬﻮ رﲪﺎﻧﻴّﺔ ﰲ ﻓﻨﺎء اﻟﺸﺎﻫﺪ‬
‫ﺑﺎﳌﺸﻬﻮد وإن زاد ﻋﻠﻰ ذﻟﻚ زﻳﺎدة ﺑﻌﺪ اﻟﺘﻤﺎم ﻓﻬﻲ رﺣﻴﻤﻴّﺔ واﻟﺮﺣﻴﻤﻴّﺔ ﻫﻲ‬
.‫ﻣﻘﺎم اﻟﺘﺤﻘﻴﻖ واﻟﺮﲪﺎﻧﻴّﺔ ﻣﻦ ﻣﻘﺎم اﻟﻮﻗﻔﺔ واﻟﺮﲪﺔ ﻣﻦ ﻣﻘﺎم اﻟﻌﻠﻢ‬
The three eminent scholars al-Bayhaqī, al-Ghazālī, and Ibn Barrajān agree that
this is a divine name. It is mentioned in the Opening Surah in the verse: «Praise
be to God, Lord of the worlds, the All-Merciful, the Ever-Merciful»,23 and it
derives from mercy, raḥmah. The form of the word in Arabic (faʿīl) denotes
intense emphasis. The difference between this name and the All-Merciful is that
the All-Merciful denotes the perfection of mercy, whereas the Ever-Merciful
denotes the superlative perfection of mercy. Every mercy that manifests in
existence is called mercy as long as there is a trace of opposition in the
beholder. But if there is no trace of opposition, then it is all-mercifulness in that
the witness is annihilated in what is witnessed. If all-mercifulness is surpassed
with an even more complete mercy, then it is ever-mercifulness. Ever-
mercifulness is the station of realization, while all-mercifulness belongs to the
station of halting, and mercy belongs to the station of knowledge.

4.2 ٢،٤

‫واﻋﻠﻢ أّن ﻛّﻞ اﺳﻢ ﻣﻦ أﲰﺎﺋﻪ ﺗﻌﺎﱃ ﻓﻴﻪ ﻣﺒﺎﻟﻐﺔ ﻋﻠﻰ ﺻﻴﻐﺔ ﻓﻌﻴﻞ ﻓﻬﻮ‬
‫داﺧﻞ ﰲ اﻻﺳﻢ اﻟﺮﺣﻴﻢ ﻻ ﻣﻦ ﻛّﻞ وﺟﻪ ﺑﻞ ﻣﻦ اﻟﻮﺟﻪ اﻟﺬي ﻳﺪﺧﻞ ﺑﻪ‬
‫اﻟﺮﺣﻴﻢ ﰲ اﻻﺳﻢ اﻟﺮﺣﻢـٰن وﻫﻮ ﺟﺎﻧﺐ اﻟﻮﺟﻮد اﻟﺬي ﻫﻮ ﻧ ََﻔﺲ اﻟﺮﺣﻢـٰن ﰲ ﻛّﻞ‬
‫ﻣﺮﺗﺒﺔ وذﻟﻚ ﻣﺜﻞ اﻟﻌﻠﻴﻢ واﻟﻘﺪﻳﺮ واﻟﺴﻤﻴﻊ ﻣﻦ وﺟﻪ واﻟﺒﺼﲑ ﻣﻦ وﺟﻪ آﺧﺮ‬
.‫أﻳًﻀﺎ وأﺷﺒﺎه ذﻟﻚ ﻣﻦ اﻷﲰﺎء‬
Every emphatic divine name that appears in Arabic with the same form (faʿīl)
is included within the Ever-Merciful, not in every aspect, but in the same way
that the Ever-Merciful is included within the All-Merciful, which is the aspect
of existence, the Breath of the All-Merciful at every level of being. Names such
as the Knowing, the Powerful, and the Hearing are also included within the
Ever-Merciful in a certain sense, as in another sense is the Seeing, and so too for
other similar names.

‫اﲰﻪ اﳌﻠﻚ ﺗﺒﺎرك وﺗﻌﺎﱃ‬

Al-Malik: The King

5.1 ١،٥

‫ﻫﺬا اﻻﺳﻢ اﻟﻜﺮﻳﻢ ﻫﻮ ﳑّﺎ اﺗ ّﻔﻖ ﻋﻠﻴﻪ اﻷﺋّﻤﺔ اﻟﺜﻼﺛﺔ رﺿﻮان اﷲ ﻋﻠﻴﻬﻢ وأّول‬
‫وروده ﰲ اﻟﻜﺘﺎب اﻟﻌﺰﻳﺰ ﻫﻮ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ }َﻣِﻠِﻚ ﻳَْﻮِم ٱﻟِّﺪﻳِﻦ{ وﻫﻮ وإن‬
‫ورد ﻫﻨﺎ ﻣﻀﺎﻓ ًﺎ ﻓﻬﻮ ﻣﻄﻠﻖ ﰲ اﳌﻌﻨﻰ ﺑﺪﻟﻴﻞ وروده ﺧﺎﻟﻴ ًﺎ ﻋﻦ اﻹﺿﺎﻓﺔ ﰲ‬
‫ﻗﻮﻟﻪ }ُﻫَﻮ ٱﷲُ ٱﻟ ﱠِﺬى َﻵ ِإﻟ ََٰﻪ ِإﱠﻻ ُﻫَﻮ ٱْﳌ َِﻠُﻚ{ واﺷﺘﻘﺎﻗﻪ ﻣﻦ اﳌ ُﻠﻚ وﻣﻦ ﻗﺮأ‬
‫َٰﻣِﻠِﻚ ﻳَْﻮِم ٱﻟِّﺪﻳِﻦ ﻓﻬﻮ ﻣﺸﺘّﻖ ﻣﻦ اﳌﻠﻚ ﺑﻜﺴﺮ اﳌﻴﻢ وﻫﻤﺎ اﲰﺎن ﳐﺘﻠﻔﺎن ﰲ‬
‫اﳌﻌﻨﻰ وﰲ ﻣﺼﻨّﻒ أﺑﻲ ﺟﻌﻔﺮ أﲪﺪ ﺑﻦ ﳏّﻤﺪ ﺑﻦ إﲰﺎﻋﻴﻞ اﻟﺒﻐﻮّي ﻗﺎﻟﺴﻤﻌُﺖ‬
‫ﳏّﻤﺪ ﺑﻦ اﻟﻮﻟﻴﺪ ﳛﻜﻲ ﻋﻦ ﳏّﻤﺪ ﺑﻦ ﻳﺰﻳﺪ أﻧ ّﻪ ﻛﺎن ﻳﺴﺘﺤﺴﻦ أن ﻳﻘﺮأ }َﻣِﻠِﻚ‬
.{‫ﻳَْﻮِم ٱﻟِّﺪﻳِﻦ{ وﻳﺴﺘﺪّل ﻋﻠﻰ ذﻟﻚ ﺑﻘﻮﻟﻪ }ِﳌ َِﻦ ٱْﳌ ُﻠ ُْﻚ‬
This noble name is considered to be a divine name by the three eminent
scholars. Its first occurrence in the Holy Book is in the verse: «King of the Day
of Judgment».24 Although “King” occurs here in a possessive construction, its
meaning is without condition, as indicated by another verse in which it is not
mentioned in a possessive construction: «He is God; there is no god but He. He
is the King».25 “King” (malik) is derived from the word kingship (mulk). Those
who read verse 1:3 as «Owner (mālik) of the Day of Judgment» consider the
word to derive from ownership (milk); the King and the Owner have different
meanings. Abū Jaʿfar Aḥmad ibn Muḥammad ibn Ismāʿīl al-Baghawī26 says in
his anthology of Prophetic Traditions: “I heard Muḥammad ibn al-Walīd say
that Muḥammad ibn Yazīd preferred to read it as «King of the Day of
Judgment», citing in support of this the verse «Whose is the kingship
today?»”27

5.2 ٢،٥

‫وﻣﺮﺗﺒﺔ } َٰﻣِﻠِﻚ ﻳَْﻮِم ٱﻟِّﺪﻳِﻦ{ ﰲ اﻷﲰﺎء اﻹٰﳍﻴّﺔ ﺗﺪﺧﻞ ﲢﺖ ﺣﻴﻄﺔ اﻻﺳﻢ‬

‫اﻟﺒﺎﻃﻦ ﻣﻦ ﺣﻴﺚ أّن اﻵﺧﺮة ﻏﻴﺐ اﻵن وﻋﻨﺪ ﺗﻌّﲔ ﻳَْﻮِم ٱﻟِّﺪﻳِﻦ وﻫﻮ اﻟﻘﻴﺎﻣﺔ‬
‫ﺗﺪﺧﻞ ﰲ ﺣﻴﻄﺔ اﻻﺳﻢ اﻟﻈﺎﻫﺮ وﺗﺒﻌﺪ ﻧﺴﺒﺔ اﻻﺳﻢ اﳌﻠﻚ ﻋّﺰ وﺟّﻞ ﻣﻦ اﻻﺳﻢ‬
‫اﻷّول ﻷّن اﻷّوﻟﻴّﺔ ﺳﺎﺑﻘﺔ و} َٰﻣِﻠِﻚ ﻳَْﻮِم ٱﻟِّﺪﻳِﻦ{ ﻻﺣﻖ ﻟﺘﺄّﺧﺮ ﻇﻬﻮر ﺣﻜﻤﻪ إﱃ‬
‫}ﻳَْﻮِم ٱﻟِّﺪﻳِﻦ{ أّﻣﺎ ﻣﻦ ﺣﻴﺚ ﻗﺪم اﻷﲰﺎء ﺑﻘﺪم اﳌﺴّﻤﻰ ﻓﺬﻟﻚ ﻻ ﳜﺘﻠﻒ‬
‫ﻟﻜﻦ ﻻ ﺗﻨﻘﻄﻊ اﻟﻨﺴﺒﺔ ﺑﻴﻨﻪ وﺑﲔ اﻻﺳﻢ اﻷّول ﺑﺎﻟﻜﻠ ّﻴّﺔ ﻓﺈّن ﻳﻮم اﻵﺧﺮة ﺑﺎﻟﻨﺴﺒﺔ‬
‫إﱃ اﷲ ﺗﻌﺎﱃ ﻫﻮ اﻵن ﺣﺎﺿﺮ ﻷﻧ ّﻪ ﺗﻌﺎﱃ ﻻ ﲣﺘﻠﻒ ﰲ ﺣﻘّﻪ اﻷزﻣﻨﺔ وﻻ‬
‫ﻫﻮ زﻣﺎﻧﻲ ﻓﺎﳌﺎﺿﻲ واﳌﺴﺘﻘﺒﻞ ﻋﻨﺪه ﺣﺎﺿﺮ وﻫﺬا اﳌﻌﻨﻰ ﻳﻔﻬﻤﻪ أﻫﻞ اﷲ ﺗﻌﺎﱃ‬
ّ
 .‫ ﻓﻴﻪ اﻟﺸّﻚ وﻻ اﻟﻈّﻦ وﻻ اﻟﻮﻫﻢ‬١‫ﻓﻬًﻤﺎ ﻳﺴﺘﻨﺪ إﱃ اﳌﺸﺎﻫﺪة ﻓﻼ ﻳﻌﱰﺿﻬﻢ‬
.‫ ﻳﻌﱰﻳﻬﻢ‬:‫ و‬١
The rank of «King of the Day of Judgment» among the divine names falls
within the scope of the Nonmanifest, inasmuch as the next world is now
unseen; but, at the time of the Day of Judgment—namely, the resurrection—it
will fall within the scope of the Manifest. The King has a distant relation to the
First, because “first” denotes precedence while «King of the Day of Judgment»
denotes subsequence because its manifestation is delayed until the day of
resurrection. However, there is no precedence of one name over another from
the perspective of the eternity of the names through the Named Essence. At the
same time, the relationship between the King and the First is not entirely
severed, because the day of resurrection is present right now for God. After all,
there are no differentiations of time with Him, nor is He temporal, and so past
and future for Him are present. This concept is understood by God’s folk in a
manner that depends upon direct witnessing, so they experience no doubt,
conjecture, or illusion concerning it.

5.3 ٣،٥

‫واﳌﻤﻠﻜﺔ ﻳَْﻮم ٱﻟِّﺪﻳِﻦ ﺗﻨﻘﺴﻢ إﱃ ﻗﺴﻤﲔ أﺣﺪﻫﻤﺎ ﻟﻠﺮﺣﻢـٰن ﻗﺎل اﷲ ﺗﻌﺎﱃ‬

‫ﲪِﻦ{ واﻟﻘﺴﻢ اﻵﺧﺮ ﻟﻠﻤﻨﺘﻘﻢ وﻛﺬﻟﻚ ﻫﻮ اﳌﻠﻚ ﻳﻨﻌﻢ‬ ِ ٍِ
ٰ َْ ‫}ٱْﳌ ُﻠ ُْﻚ ﻳَْﻮَﻣﺌﺬ ٱْﳊ َﱡﻖ ﻟﻠﱠﺮ‬
‫ﻋﻠﻰ ﻗﻮم وﻳﻨﺘﻘﻢ ﻣﻦ آﺧﺮﻳﻦ ﻗﺎل اﷲ ﺗﻌﺎﱃ }َوﻛَﺎَن ﻳَْﻮًﻣﺎ َﻋﻠ َﻰ ٱﻟ ْ َٰﻜِﻔِﺮﻳَﻦ‬
‫ﲑا{ ﻓَﻴْﻮُم ٱﻟِّﺪﻳِﻦ ﻫﻮ ﻳﻮم اﳉﺰاء واﳉﺰاء إّﻣﺎ ﺑﺎﻟﺮﲪﺔ وإّﻣﺎ ﺑﺎﻻﻧﺘﻘﺎم وﺣﻘﻴﻘﺔ‬ ‫ﺴ‬ِ‫ﻋ‬
ً َ
‫اﻟﺮﲪﺔ ﻇﻬﻮر ﺣﻜﻢ اﳌﻼءﻣﺔ وذﻟﻚ ﻫﻮ اﻟﻨﻌﻴﻢ وﺣﻘﻴﻘﺔ اﻻﻧﺘﻘﺎم ﺿّﺪه وﻫﻮ‬
‫إدراك اﳌﻨﺎﻓﺮ وﺣﻘﻴﻘﺔ ﻇﻬﻮر اﳌﻼءﻣﺔ واﳌﻨﺎﻓﺮة اﳌﺬﻛﻮرﻳﻦ ﻫﻨﺎ أن ﻳﺘﺠﻠ ّﻰ اﻻﺳﻢ‬
‫اﻟﺒﺎﻃﻦ ﺑﺄﺣﻜﺎم اﻻﺳﻢ اﻵﺧﺮ ﻓﺈﻧ ّﻬﺎ اﻵﺧﺮة ﻓﲑاه أﻫﻞ اﳌﻮﻗﻒ ﻋﻠﻰ ﻗﺪر‬
‫اﺳﺘﻌﺪاداﺗﻬﻢ ﰲ رؤﻳﺘﻪ ﻓﻤﻦ ﻻءم ﻣﺎ رآه ﺗﻨّﻌﻢ وﻣﻦ ﻧﺎﻓﺮه ﺗﺄﱂّ وذﻟﻚ ﻷّن اﻻﺳﻢ‬
‫اﻟﺒﺎﻃﻦ ﻣﻌﻨﻮﻳ ّﺘﻪ اﻷﺣﺪﻳ ّﺔ وأﻫﻞ اﳌﻮﻗﻒ ﺟﺎؤوا ﻣﻦ اﻟﺪﻧﻴﺎ وﻫﻢ ﻻ ﻳﻌﺮﻓﻮﻧﻬﺎ‬
‫ﺣﻘﻴﻘﺔ ﻓﺈن ﻛﺎن أﺣﺪ ﻣﻨﻬﻢ ﰲ اﻟﺪﻧﻴﺎ ﻣﻌﱰﻓ ًﺎ ﺑﺎﻟﻮﺣﺪاﻧﻴّﺔ ﻓﺎﻋﱰاﻓﻪ إﳝﺎﻧ ًﺎ ﻻ‬
 .‫ﻋﻴﺎﻧ ًﺎ‬
The Kingdom on «the Day of Judgment» is divided into two sorts. One
belongs to the All-Merciful, for God says: «True kingship on that day belongs
to the All-Merciful».28 The other sort belongs to the Avenger for, as the King,
He grants blessings to some and exacts vengeance on others. God says: «For
the unbelievers it is a difficult day».29 The «Day of Judgment» is the day of
recompense, and recompense occurs either by way of mercy or vengeance. The
reality of mercy is the manifestation of agreeableness, which is bliss; whereas
the reality of vengeance is its opposite—namely, the perception of what is
disagreeable. The reality of the manifestation of this agreeableness and
disagreeableness is that the Nonmanifest discloses itself through the properties
of the Last, for it takes place in the hereafter. The people at the plane of
resurrection thus see the Nonmanifest disclosing itself through the properties of
the Last, to the degree of their preparedness for seeing It. Whoever finds what
he sees agreeable experiences bliss, and whoever is repulsed by what he sees
experiences pain. This is because the supersensory reality of the Nonmanifest is
unity, and the people at the plane of resurrection come from the world but do
not truly recognize it. If God’s oneness in the world was recognized by any of
them, such acknowledgment was through belief, not direct vision.

5.4 ٤،٥

‫وأّﻣﺎ أﻫﻞ اﻟﺘﻮﺣﻴﺪ اﻟﺬاﺗﻲ ﻓﻼ ﻳﻨﺎﻓﺮﻫﻢ ﲡﻠ ّﻲ اﻟﻮﺣﺪاﻧﻴّﺔ ﺑﻮﺟﻪ ﻣﻦ اﻟﻮﺟﻮه‬

ّ
‫ﺎ ﻣﺴﺎوﻳ ًﺎ ﻟﺘﻨّﻌﻢ أﻫﻞ اﻟﺪﻧﻴﺎ واﻵﺧﺮة ﻛﻠ ّﻪ ﳏﺴﻮﺳﻪ وﻣﺘﺨﻴّﻠﻪ‬‫ﻓﻴﻜﻮن ﻧﻌﻴﻤﻬﻢ ذاﺗﻴ‬
‫وﻣﻮﻫﻮﻣﻪ وﻣﻌﻠﻮﻣﻪ ﺑﺴﺎﺋﺮ اﻋﺘﺒﺎرات اﻟﻨﻌﻴﻢ وﻳﻠﻴﻬﻢ ﰲ اﳌﺮﺗﺒﺔ أﻫﻞ اﳌﻌﺮﻓﺔ وﻫﻢ‬
‫ﻋﺮﻓﻮه ﺗﻌﺎﱃ ﻣﻦ ﺣﻀﺮة اﺳﻢ ﻣﻦ أﲰﺎﺋﻪ أو اﺳﻢ ﻋﻠﻰ ﻗﺪر ﻣﺮﺗﺒﺘﻬﻢ ﰲ‬
‫اﳌﻌﺮﻓﺔ ﻓﺘﻨّﻌﻢ ﻫﺬه اﻟﻄﺎﺋﻔﺔ ﺑﺒﻌﺾ ﻧﻌﻴﻢ اﻟﻄﺎﺋﻔﺔ اﻷوﱃ وﻳﻔﻮﺗﻬﻢ ﻣﻦ اﻟﻨﻌﻴﻢ ﺑﻘﺪر‬
.‫ﻣﺎ ﻓﺎﺗﻬﻢ ﻣﻦ اﻟﺸﻬﻮد اﻟﺬاﺗﻲ‬
ّ
As for those who realize the oneness of the Essence, they are not repelled by
the disclosure of divine oneness in any respect. Their bliss is inherent to their
essence. It is equivalent to the totality of the bliss of the people of the here
below and the hereafter, including its sensorial, imaginal, illusory, and cognitive
aspects, and in respect to all considerations of bliss. Those who realize the unity
of the Essence are followed in rank by the recognizers—namely, those who
recognize God from the presence of one of His names, or from the presence of a
name that corresponds to their level of recognition. This group enjoys some of
the bliss enjoyed by the first group, but the bliss of the former falls short of the
bliss of the latter to the same extent as the direct witnessing of the Essence by
the former fell short of the direct witnessing of the Essence by the latter.

5.5 ٥،٥

‫وﻳﻠﻲ ﻫﺬه اﻟﻄﺎﺋﻔﺔ اﳌﺆﻣﻨﻮن وﻫﻢ ﻋﻠﻰ ﻗﺴﻤﲔ ﻣﻨﻬﻢ ُﻣْﺆِﻣُﻨﻮَن ﺑِﭑﻟ َْﻐﻴِْﺐ وﻣﻨﻬﻢ‬
‫ﻣﻦ }َأﻟ َْﻘﻰ ٱﻟﱠﺴْﻤَﻊ َوُﻫَﻮ َﺷِﻬﻴٌﺪ{ ﻓﻴﻜﻮن ﻧﻌﻴﻢ ﻫﺬا اﻟﻘﺴﻢ اﻟﺜﺎﻧﻲ أﻗﻮى ﻣﻦ‬
‫ﻧﻌﻴﻢ ﻗﺴﻴﻤﻪ وﻣﻘﺎم ﻫﺆﻻء ﻫﻮ ﻣﻘﺎم اﻟﺴﻜﻴﻨﺔ وﻳﺒﻘﻰ اﻟﻘﺴﻢ اﻵﺧﺮ ﻣﻦ اﳌﺆﻣﻨﲔ‬
‫ﻓﻴﻨﻘﺴﻢ ﻗﺴﻤﲔ أﺣﺪﻫﻤﺎ أﻫﻞ ﻣﻘﺎم اﻹﺣﺴﺎن وﻫﻮ ﻣﻘﺎم أن ﺗﻌﺒﺪ اﷲ ﻛﺄﻧ ّﻚ‬
‫ﺗﺮاه وﻫﻢ أﺷﺮف ﻧﻌﻴًﻤﺎ ﻣﻦ اﻟﺬﻳﻦ ﰲ ﻣﻘﺎم ﻓﺈن ﱂ ﺗﻜﻦ ﺗﺮاه ﻓﺈﻧ ّﻪ ﻳﺮاك وﻛﻼ‬
.‫ﻫﺬﻳﻦ ﰲ ﻣﻘﺎم اﻹﺣﺴﺎن‬
After this group come a first group of believers, who are of two sorts: Some
are «believers in the unseen»,30 and others are those who «hearken and are
witnessing».31 The bliss of the latter is more intense than the bliss of the
former, and their station is the station of tranquility. Then there is a second
group of believers, who are also of two sorts: Those who attain the station of
spiritual excellence, which is the station of “worshipping God as though you see
Him,” and they enjoy a nobler bliss than the second sort, those who are in the
station of “and if you do not see Him, He nonetheless sees you.”32 And both of
these are in the station of spiritual excellence.

5.6 ٦،٥

‫واﻟﻘﺴﻢ اﻵﺧﺮ ﻣﻦ اﳌﺆﻣﻨﲔ ﻫﻢ اﻟﺬﻳﻦ ﱂ ﻳﺼﻠﻮا إﱃ ﻣﻘﺎم اﻹﺣﺴﺎن ﻓﻬﻢ‬

‫}ٱﻟ ﱠِﺬﻳَﻦ ﻳُْﺆِﻣُﻨﻮَن ﺑِﭑﻟ َْﻐﻴِْﺐ َوﻳُِﻘﻴُﻤﻮَن ٱﻟﱠﺼﻠ َٰﻮَة{ اﻵﻳﺔ ﻓﻬﺆﻻء ﻳﺘﻨّﻌﻤﻮن ﻧﻌﻴًﻤﺎ أﺿﻌﻒ‬
‫ﻣﻦ ﻧﻌﻴﻢ ﻣﻦ ُذﻛﺮ ﻗﺒﻠﻬﻢ وإن ﻛﺎن ﻧﻌﻴﻤﻬﻢ ﻟﻮ ُﻓّﺮق ﻋﻠﻰ اﻟﻨﺎس أﲨﻌﲔ ﻟﻮﺳﻌﻬﻢ‬
‫ﻟﻜّﻦ ﺑﻌﺾ ﻫﺬه اﻟﻄﺎﺋﻔﺔ اﻋﺘﻘﺪوا ﻋﻘﺎﺋﺪ ﻏﲑ ﻣﻨﺎﺳﺒﺔ ﻓﻴﻠﺤﻘﻬﻢ ﻣﻦ اﻟﻌﺬاب ﻣﺎ‬
‫ﻳﻄّﻬﺮﻫﻢ ﻣﻦ دﻧﺲ ﻛﻔﺮ ﺑﺎﻃﻦ ﻛﺎن ﻓﻴﻬﻢ وﺷﺮك ﺧﻔﻲ ﻛﺎن ﰲ ذواﺗﻬﻢ وذﻟﻚ‬
ّ
‫اﻟﻌﺬاب ﻣﺘﻔﺎوت ﻋﻠﻰ ﻣﻘﺪار اﳓﺮاﻓﻬﻢ ﻋﻦ اﻻﻋﺘﺪال اﻹﳝﺎﻧﻲ ﻓﻬﺬه اﻟﻄﺎﺋﻔﺔ أﻫﻞ‬
ّ
.{‫اﻟﺴﻌﺎدة اﻟﱵ ﺗﻈﻬﺮ ﻋﻠﻴﻬﻢ أﺣﻜﺎم } َٰﻣِﻠِﻚ ﻳَْﻮِم ٱﻟِّﺪﻳِﻦ‬
Yet another group of believers are those who have not attained the station of
spiritual excellence. They are those who «believe in the unseen and establish
the prayer».33 They experience a bliss that is weaker than the bliss of those
mentioned before them, though their bliss would be sufficient were it to be
distributed among all humankind. However, some among this group hold
inappropriate beliefs and so are met with a punishment that purifies them from
the filth of their inner disbelief, and from the hidden idolatry of their inner
selves. This punishment differs according to the measure of their deviation
from the proper equilibrium of faith. This group consists of those who attain
happiness, upon whom the properties of «the King of the Day of Judgment»
become manifest.

5.7 ٧،٥

‫وأّﻣﺎ اﻟﻄﺎﺋﻔﺔ اﻷﺧﺮى وﻫﻢ أﻫﻞ ﻧﺴﺒﺔ اﻻﺳﻢ اﳌﻨﺘﻘﻢ ﻓﺈذا ﲡﻠ ّﻰ ﻋﻠﻴﻬﻢ‬
‫اﻻﺳﻢ اﻟﺒﺎﻃﻦ ﺑﻈﻬﻮر أﺣﻜﺎم اﻻﺳﻢ اﻵِﺧﺮ وﲟﻘﺘﻀﻰ ﻣﻌﻨﻮﻳ ّﺔ اﻟﻮﺣﺪاﻧﻴّﺔ ﱂ ﳚﺪ‬
‫اﻟﺘﺠﻠ ّﻲ ﻓﻴﻬﻢ ﻣﻮﺿًﻌﺎ ﻟﻠﻘﺒﻮل وأﻣﺮ ﻫﺬا اﻟﺘﺠﻠ ّﻲ إذ ذاك ﻻ ﻳﺰداد ﻛﺬﻟﻚ ﺗﻜﻮن‬
‫أﺣﻜﺎم اﳌﻠﻚ اﳌﻄﺎع ﻃﻮًﻋﺎ وﻛﺮًﻫﺎ ﻓﺄّﻣﺎ أﻫﻞ اﻟﻨﻌﻴﻢ ﻓﻄﻮًﻋﺎ وأّﻣﺎ ﻫﺆﻻء ﻓﻜﺮًﻫﺎ‬
‫وﺣﻴﻨﺌﺬ ﺗﻨﻔﺬ أﺷّﻌﺔ اﻟﺘﺠﻠ ّﻲ ﻓﻴﻬﻢ ﻛﺮًﻫﺎ ﻓﻼ ﻳﺒﻘﻰ ﻣﻨﻬﻢ رﺳﻢ ﻣﻊ رﺳﻢ ﺑﻞ‬
‫ﻳﺘﻤّﺰﻗﻮن ﻟﻈﻬﻮر أﺷّﻌﺔ اﻟﻮﺣﺪاﻧﻴّﺔ ﻓﻴﻬﻢ وذﻟﻚ ﻫﻮ ﻋﺬاب اﻟﻨﺎر ﻓﺎﻟﺬي ﺑﻪ ﻳﻨﱠﻌﻢ‬
‫أﻫﻞ اﻟﻨﻌﻴﻢ ﻫﻮ اﻟﺬي ﺑﻪ ﻳﻌﱠﺬب أﻫﻞ اﻟﻌﺬاب ﻗﺎل اﻟﻮاﻗﻒ أوﻗﻔﲏ ﰲ اﻟﻨﺎر‬
.‫ﻓﺮأﻳُﺖ ﺟﻴﻢ اﳉﻨّﺔ ﺟﻴﻢ ﺟﻬﻨّﻢ ورأﻳُﺖ ﻣﺎ ﺑﻪ ﻳﻌّﺬب ﻋﲔ ﻣﺎ ﺑﻪ ﻳﻨّﻌﻢ‬
When the Nonmanifest discloses itself upon those who are ascribed to the
Avenger—by manifesting the properties of the Last, and by the supersensory
dictates of God’s oneness—the disclosure does not find in them a site of
receptivity, and so at that particular moment the disclosure does not increase.
The same is true for the properties of the King, who is obeyed both voluntarily
and involuntarily: for the blissful, it is voluntary; and for those ascribed to the
Avenger, it is involuntary. At that moment, the rays of the disclosure penetrate
them by compulsion, and no trace remains. Instead, they are torn to pieces
because of the manifestation of the rays of God’s oneness in them, and that is
the punishment of the Fire. Thus, the very thing that is bliss for the blissful is
punishment for those who are punished. Al-Niffarī says: “God brought me to a
halt at the Fire, and I saw that the G of Gehenna is the same as the G of the
Garden, and I saw that the instrument of punishment is none other than the
instrument of bliss.”34

5.8 ٨،٥

‫ﻓﺈذا ﻧﻔﺬ ﺣﻜﻢ اﳌﻠﻚ ﻓﻴﻬﻢ وَﻣﱠﺰﻗُﻬْﻢ ﻛُﱠﻞ ُ َﳑﱠﺰٍق ﲝﻜﻢ ﻇﻬﻮره ﳍﻢ ﺑﺎﻟﺼﻮرة‬
‫اﻟﱵ ﻻ ﻳﻌﺮﻓﻮﻧﻪ ﺑﻬﺎ وذﻟﻚ ﻗﻮﳍﻢ ﻧﻌﻮذ ﺑﺎﷲ ﻣﻨﻚ ﳓﻦ ﻫﻨﺎ ﺣﺘ ّﻰ ﻳﺄﺗﻴﻨﺎ رﺑ ّﻨﺎ‬
‫ﻓﺒﻌﺪ ﲤّﺰﻗﻬﻢ ﻳﺘﺤّﻮل ﳍﻢ ﰲ اﻟﺼﻮرة اﻟﱵ ﻳﻌﺮﻓﻮﻧﻪ ﻓﻴﻬﺎ ﻓﻴﻘﻮﻟﻮن ﻧﻌﻢ أﻧﺖ رﺑ ّﻨﺎ‬
.‫وذﻟﻚ ﰲ أﺣﻘﺎب ﻣﻦ اﻟﻌﺬاب‬
When the property of the King penetrates into them and «utterly tears them
apart»,35 it is by virtue of His manifesting to them in a form they do not
recognize Him by—whence their saying, “We seek refuge in God from you; we
shall remain here until our Lord comes to us.”36 Once they are torn apart, He
transforms into the form that they recognize Him by, and they say, “Yes, You
are our Lord.” That, however, occurs over a very long period of punishment.

5.9 ٩،٥

‫اﻟﺬي ﻫﻮ اﻟﺒﺎﻃﻦ ﺑﺈذن‬ ‫وﻣﻌﻨﻰ ﻫﺬا اﻟﺘﺤّﻮل ﻻ ﻳﻌﻮد إﱃ ﺗﻐّﲑ ﰲ اﳌﺘﺠﻠ ّﻲ‬
‫ﻋﻨﺪ ﺑﻠﻮغ ﻏﺎﻳﺔ اﻟﻌﺬاب‬ ‫اﳌﻠﻚ ﺑﻞ إّﳕﺎ ﻳﻌﻮد إﱃ ﻗﻮاﺑﻞ اﳌﻌّﺬﺑﲔ ﻓﻜﺄﻧ ّﻪ ﻗﺎل إﻧ ّﻬﻢ‬
‫ﻋّﻤﺎ ﻛﺎﻧﺖ ﻋﻠﻴﻪ ﺑﻞ‬ ‫ﺗﺮﺟﻊ ﻗﻮاﺑﻠﻬﻢ ﻣﻨﺎﺳﺒﺔ ﻟﻠﻤﺘﺠﻠ ّﻲ ﻻ ﲟﻌﻨﻰ أﻧ ّﻬﺎ ﺗﻐّﲑت‬
‫ﻟِﺴﻌﺔ ﻣﻌﺎﻧﻲ اﳌﺘﺠﻠ ّﻲ ﳍﻢ وﺣﻴﻄﺘﻬﺎ ﻓﺈًذا إّﳕﺎ ﻳﺘﺤّﻮل ﺣﺎﳍﻢ ﺑﺎﻟﻨﺴﺒﺔ إﱃ اﻟﺘﺠﻠ ّﻲ‬
‫ﻓﻴﺸﻬﺪون ﻣﻨﻪ ﺛﺎﻧﻴ ًﺎ ﻣﺎ ﱂ ﻳﺸﻬﺪوه ﻣﻨﻪ أّوًﻻ وذﻟﻚ ﻷﻧ ّﻬﻢ ﺑﺎﻟﻌﺬاب اﺳﺘﻌّﺪوا‬
‫ﻣﺎ ﻷّن ﺑﻌﺾ اﺳﺘﻌﺪاداﺗﻬﻢ ﻛﺎن ﻣﻐﻤﻮًرا ﰲ اﳊﺠﺎب ﻓﻌﻨﺪﻣﺎ ﻛﺸﻒ‬‫اﺳﺘﻌﺪاًدا ﺗﺎ‬
‫ﺣﺠﺎﺑَﻬﻢ اﻟﻌﺬاُب رأوا ﻓﺎﻋﱰﻓﻮا ﲟﺎ أﻧﻜﺮوا ﻓﺬﻟﻚ ﻫﻮ ﺣﲔ ﻇﻬﻮر ﺣﻜﻢ اﻻﺳﻢ‬
‫اﻟﺮﺣﻢـٰن ﻓﻴﻬﻢ ﻓُﻴﻠﺤﻘﻮن ﺑﺎﻟﻨﻌﻴﻢ وﻳﺒﻘﻰ أﻫﻞ اﳉﺤﻴﻢ اﻟﺬﻳﻦ ﻫﻢ أﻫﻠﻬﺎ ﻓﻘﺎل أﻫﻞ‬
‫اﷲ إﻧ ّﻬﻢ ﺑﻌﺪ أن ﳚﺮي اﻟﻌﺬاب ﻓﻴﻬﻢ ﻣﺪى ﻋﻠﻤﻪ ﻳﻨﻌﻄﻒ ﻋﻠﻴﻬﻢ ﺑﺎﻟﺮﲪﺔ‬
‫ﻓﻴﻨﻌّﻤﻬﻢ ﰲ اﻟﻨﺎر ﺑﻬﺎ ﺣﺘ ّﻰ ﻟﻮ ُﺧّﲑوا ﻻﺧﺘﺎروﻫﺎ ﻋﻠﻰ اﳉﻨّﺔ وﻫﻨﺎ ﻳﺘﺤﻘّﻖ أّن‬
‫أﲰﺎء اﻟﻨﻘﻤﺔ ﻗﺪ ﺗﻌﻮد إﱃ اﻟﺮﺣﻢـٰن ﻗﺎل اﷲ ﺗﻌﺎﱃ }ﻗُِﻞ ٱْدُﻋﻮا ٱﷲَ َأِو‬
‫ﲰﺂُء ٱْﳊ ُْﺴَﻨﻰ{ وﻣﻦ ﲨﻠﺔ اﻷﲰﺎء‬ َ ْ ‫ﺎ ﱠﻣﺎ ﺗَْﺪُﻋﻮا َﻓﻠ َُﻪ ٱ ْ َﻷ‬ ‫ﲪَﻦ َأﻳ‬
ٰ َْ ‫ٱْدُﻋﻮا ٱﻟﱠﺮ‬
ٰ
.‫اﳊﺴﻨﻰ أﲰﺎء اﻟﻨﻘﻤﺔ ﻓﻬﻲ ﻟﻼﺳﻢ اﻟﺮﺣﻢـٰن أﻳًﻀﺎ‬
Now, this transformation does not mean that a change has occurred in the
Self-Discloser—that is, in the Nonmanifest by the permission of the King.
Rather, the transformation goes back to the receptacles of those who are being
punished. Al-Niffarī was saying in essence that when the punishment reaches its
ultimate end, their receptacles become suitable for the Self-Discloser. This is
not in the sense that the receptacles become something different, but because
the scope of the meanings of the Self-Discloser embraces them, and their state
transforms itself only in relation to the disclosure. As such, what they witness in
the second disclosure is not what they witnessed in the first, and through the
punishment they have become completely prepared. Some of their
preparedness will be covered by the veil, and when the punishment removes
the veil, they will see and acknowledge what they had previously denied. This is
the moment when the properties of the All-Merciful manifest in them, and they
will be granted bliss, while the People of the Blaze remain there, “for they
belong to it.”37 To this effect, God’s folk say, “After the punishment grips them
for as long as God determines, God inclines toward them in mercy and bestows
them with bliss in the Fire, such that if they were given the choice they would
choose it over the Garden.” This shows how even the names of vengeance can
trace back to the All-Merciful. God says: «Say: Call upon Allāh, or call upon
the All-Merciful; whichever you call upon, His are the most beautiful names».38
And among the most beautiful names are the names of vengeance, for they too
belong to the All-Merciful.
 ‫ﺳﻮرة اﻟﺒﻘﺮة‬

‫‪The Surah of the Cow‬‬

‫اﲰﻪ اﶈﻴﻂ ﺗﺒﺎرك وﺗﻌﺎﱃ‬

‫‪Al-Muḥīṭ: The Encompassing‬‬

‫‪6.1‬‬ ‫‪١،٦‬‬

‫ط ﺑُِﻜ ِّﻞ َﺷﻰٍء ِﻋﻠ َْﻤ ﺎ{‬ ‫َ‬ ‫وإﺣﺎﻃﺘﻪ ﻗﺎل اﻟﻌﻠﻤﺎء إﻧ ّﻪ ﲟﻌﻨﻰ ﻗﻮﻟﻪ ﺗﻌﺎﱃ }َأَﺣﺎ‬
‫ْ‬
‫ﻂ ﺑِﭑﻟ ْ َٰﻜِﻔِﺮﻳَﻦ{ أﻧ ّﻪ‬
‫ﻓﺨُﺼﻮا اﻹﺣﺎﻃﺔ ﺑﺎﻟﻌﻠﻢ وﻣﻌﻠﻮم أّن ﻗﻮﻟﻪ ﺗﻌﺎﱃ }َوٱﷲُ ُ ِﳏﻴ ُ‬
‫ﱂ ﻳﺮد ﻋﻠًﻤﺎ وﻟﺌﻦ ﻗﻠﻨﺎ إّن اﳌﺮاد اﻟﻌﻠﻢ ﻓﺎﳌﻮﺻﻮف ﻻ ﻳﻐﺎﻳﺮ ﺻﻔﺘﻪ ﺑﻞ ﻫﻮ ﻫﻲ‬
‫وﻟﻴﺲ ﻫﻲ ﻫﻮ ﻓﻬﻮ ﻫﻲ وﻏﲑﻫﺎ وﻫﻲ ﻫﻲ ﻻ ﻏﲑ ﻣﻊ أﻧ ّﻨﺎ ﻻ ﻧﻨﻜﺮ أّن‬
‫ط ﺑُِﻜ ِّﻞ َﺷﻰٍء ِﻋﻠ َْﻤ ﺎ{ أﻧ ّﻪ أراد إﺣﺎﻃﺔ اﲰﻪ اﻟﻌﻠﻴﻢ ﺑﺎﳌﻌﻠﻮﻣﺎت‬ ‫ﻗﻮﻟﻪ }َأَﺣﺎ َ‬
‫ْ‬
‫ﻂ ﺑِﭑﻟ ْ َٰﻜِﻔِﺮﻳَﻦ{ أﻧ ّﻪ أراد إﺣﺎﻃﺔ اﻧﺘﻘﺎﻣﻪ‬ ‫ﻛﻠ ّﻬﺎ وﻻ أّن ﻗﻮﻟﻪ }َوٱﷲُ ُ ِﳏﻴ ُ‬
‫}ﺑِﭑﻟ ْ َٰﻜِﻔِﺮﻳَﻦ{ ﻟﻜّﻦ إﺣﺎﻃﺘﻪ اﻟﺬاﺗﻴّﺔ أﻋّﻢ وﺑﻌﺪﻫﺎ إﺣﺎﻃﺘﻪ ﺑﺎﻟﻘﻴّﻮﻣﻴّﺔ إﺣﺎﻃﺔ ﺑﻜّﻞ‬
‫ﺷﻲء ﻓﺈّن ﺑﻪ ﻗﺎم ﻛّﻞ ﺷﻲء وﻫﻮ ﻣﻌﻨﻰ اﻟﻘﻴّﻮم ﺳﺒﺤﺎﻧﻪ ﻓﻬﻮ ﳏﻴﻂ‪.‬‬
‫‪This noble name comes after the King, in accordance with the order in which‬‬
‫‪the names occur in the surahs of the Holy Book. It appears in the Surah of the‬‬
‫‪Cow in the verse: «God encompasses the disbelievers».39 Only the eminent‬‬
‫‪scholar Ibn Barrajān cites al-Muḥīṭ as a divine name, whereas the other two, al-‬‬
‫‪Bayhaqī and al-Ghazālī, do not. This name is also mentioned in a prophetic‬‬
‫‪report transmitted by al-Naḥḥās—as well as by other transmitters from whom I‬‬
copied Prophetic Tradition—who narrates from Muḥammad ibn Ibrāhīm; who
cites Aḥmad ibn Muḥammad ibn Ghālib; who cites Khālid ibn Muḥammad;
who cites ʿAbd al-ʿAzīz ibn Ḥuṣayn; who cites Thābit ibn Hishām ibn Ḥassān,
from Muḥammad ibn Sīrīn, from Abū Hurayrah, from the blessed Prophet,
who listed the names and included the Encompassing among them.40

6.2 ٢،٦

{‫ط ﺑُِﻜ ِّﻞ َﺷﻰٍء ِﻋﻠ َْﻤ ﺎ‬ َ ‫وإﺣﺎﻃﺘﻪ ﻗﺎل اﻟﻌﻠﻤﺎء إﻧ ّﻪ ﲟﻌﻨﻰ ﻗﻮﻟﻪ ﺗﻌﺎﱃ }َأَﺣﺎ‬
ْ
‫ﻂ ﺑِﭑﻟ ْ َٰﻜِﻔِﺮﻳَﻦ{ أﻧ ّﻪ‬
ُ ‫ﻓﺨُﺼﻮا اﻹﺣﺎﻃﺔ ﺑﺎﻟﻌﻠﻢ وﻣﻌﻠﻮم أّن ﻗﻮﻟﻪ ﺗﻌﺎﱃ }َوٱﷲُ ُ ِﳏﻴ‬
‫ﱂ ﻳﺮد ﻋﻠًﻤﺎ وﻟﺌﻦ ﻗﻠﻨﺎ إّن اﳌﺮاد اﻟﻌﻠﻢ ﻓﺎﳌﻮﺻﻮف ﻻ ﻳﻐﺎﻳﺮ ﺻﻔﺘﻪ ﺑﻞ ﻫﻮ ﻫﻲ‬
‫وﻟﻴﺲ ﻫﻲ ﻫﻮ ﻓﻬﻮ ﻫﻲ وﻏﲑﻫﺎ وﻫﻲ ﻫﻲ ﻻ ﻏﲑ ﻣﻊ أﻧ ّﻨﺎ ﻻ ﻧﻨﻜﺮ أّن‬
‫ط ﺑُِﻜ ِّﻞ َﺷﻰٍء ِﻋﻠ َْﻤ ﺎ{ أﻧ ّﻪ أراد إﺣﺎﻃﺔ اﲰﻪ اﻟﻌﻠﻴﻢ ﺑﺎﳌﻌﻠﻮﻣﺎت‬ َ ‫ﻗﻮﻟﻪ }َأَﺣﺎ‬
ْ
‫ﻂ ﺑِﭑﻟ ْ َٰﻜِﻔِﺮﻳَﻦ{ أﻧ ّﻪ أراد إﺣﺎﻃﺔ اﻧﺘﻘﺎﻣﻪ‬ ُ ‫ﻛﻠ ّﻬﺎ وﻻ أّن ﻗﻮﻟﻪ }َوٱﷲُ ُ ِﳏﻴ‬
‫}ﺑِﭑﻟ ْ َٰﻜِﻔِﺮﻳَﻦ{ ﻟﻜّﻦ إﺣﺎﻃﺘﻪ اﻟﺬاﺗﻴّﺔ أﻋّﻢ وﺑﻌﺪﻫﺎ إﺣﺎﻃﺘﻪ ﺑﺎﻟﻘﻴّﻮﻣﻴّﺔ إﺣﺎﻃﺔ ﺑﻜّﻞ‬
.‫ﺷﻲء ﻓﺈّن ﺑﻪ ﻗﺎم ﻛّﻞ ﺷﻲء وﻫﻮ ﻣﻌﻨﻰ اﻟﻘﻴّﻮم ﺳﺒﺤﺎﻧﻪ ﻓﻬﻮ ﳏﻴﻂ‬
The scholars say that God’s encompassing ought to be understood in the
sense of Him «encompassing all things in knowledge».41 They thus qualify
God’s encompassing by knowledge. But it is well known that the verse «God
encompasses the disbelievers» does not imply that He encompasses them by
His knowledge alone. Even if we were to accept that the intended meaning is
divine knowledge, the possessor of a quality cannot be at odds with his own
quality; the possessor of a quality is the quality. Yet the latter is not the former,
since the qualified is the quality and other than the quality; whereas the quality
is nothing but the quality.42 Thus, we agree and do not deny that the verse «He
encompasses all things in knowledge» means that the Knowing encompasses
every object of knowledge; nor do we deny that the verse «God encompasses
the disbelievers» denotes that God’s vengeance encompasses the disbelievers.
However, the encompassing of His Essence is more inclusive, and this
encompassing is followed by His encompassing of all things through His quality
of self-subsistence, because all things subsist through Him, whence the meaning
of the Self-Subsisting. Thus He is the Encompassing.
 6.3 ٣،٦

‫وﻳﻨﺒﻐﻲ أن ﺗﻌﻠﻢ أّن إﺣﺎﻃﺘﻪ اﻟﺬاﺗﻴّﺔ ﻟﻴﺴﺖ ﻛﺈﺣﺎﻃﺔ اﻟﺸﻲء ﺑﻈﺎﻫﺮ اﻟﺸﻲء‬
‫ﻓﻘﻂ أو ﺑﺒﺎﻃﻨﻪ ﻓﻘﻂ ﺑﻞ إﺣﺎﻃﺔ ﺗﺴﺘﻐﺮق ﻣﺎ أﺣﻴﻂ ﺑﻪ ﺣﺘ ّﻰ إذا ﺷﻬﺪ‬
‫اﻟﺸﺎﻫﺪ ﻫﺬه اﻹﺣﺎﻃﺔ ﱂ ﳚﺪ ﻟﻠﻤﺤﺎط ﺑﻪ وﺟﻮًدا ﻏﲑ وﺟﻮد اﶈﻴﻂ ﺑﻪ‬
‫وﻳﺮﺟﻊ ﻣﻌﻨﻰ ذﻟﻚ إﱃ ﺷﻬﻮد اﻟﻮﺣﺪاﻧﻴّﺔ وذﻟﻚ ﻟﺪﺧﻮل ﻛّﻞ ﻣﻮﺟﻮد ﰲ وﺟﻮده‬
‫ﻋّﺰ وﺟّﻞ ﻷّن وﺟﻮده ﻋّﺰ وﺟّﻞ ﻇﻬﺮ ﺑﺎﺧﺘﺼﺎﺻﺎت ﻇﻬﻮره ﻓﻠﻢ ﻳﻜﻦ ﻏﲑه‬
.‫وﻫﺬا ﻧَﻔﺲ ﻳﻌﺮﻓﻪ أﻫﻠﻪ وﻫﺬه اﻹﺣﺎﻃﺔ إﻟﻐﺎﺋﻴّﺔ‬
You must understand that His Essence’s encompassing is not like the
encompassing of one thing by something else, be it outwardly or inwardly.
Rather, the encompassing of the Essence completely engulfs that which is
encompassed. If someone were to witness this encompassing, he would be
unable to find an existence for the encompassed object other than the existence
of the encompassing Subject. The meaning of this encompassing goes back to
the witnessing of God’s oneness, because every existent is included within
God’s existence since His existence becomes manifest through the
specifications of His manifestation. Thus, there is nothing other than Him. This
subtle point is only known by those who are qualified to know it, and this
encompassing excludes all duality.

6.4 ٤،٦

‫وأّﻣﺎ إﺣﺎﻃﺘﻪ }ﺑِﭑﻟ َْﻜﺎِﻓِﺮﻳَﻦ{ ﻓﺒﻄﺮﻳﻖ ﻇﻬﻮر أﺣﻜﺎم اﲰﻪ اﳌﻨﺘﻘﻢ ﻣﻦ ﺣﻴﺚ‬
‫ﻣﺎ ﻳﺪﺧﻞ اﳌﻨﺘﻘﻢ ﰲ اﻻﺳﻢ اﶈﻴﻂ وﻫﺬا اﻻﻧﺘﻘﺎم إذا ﺑﻠﻎ اﻟﻐﺎﻳﺔ اﻧﺘﻘﻞ رﲪﺔ‬
‫ﻓﺪﺧﻞ اﻻﺳﻢ اﳌﻨﺘﻘﻢ ﰲ اﻻﺳﻢ اﻟﺮﺣﻢـٰن ﺣﲔ ﻻ ﻳﺒﻘﻰ ﻟﻠﻜﺎﻓﺮﻳﻦ أﺛﺮ ﻟﻠﺨﻼف‬
.‫ﻓﺈن ﺑﻘﻲ أﺛﺮ ﻣﺎ رﺟﻊ إﱃ اﻻﺳﻢ اﻟﺮﺣﻴﻢ‬
As for His encompassing of «the disbelievers», it is by way of the
manifestation of the properties of the Avenger, insofar as the Avenger is
included within the Encompassing. When this vengeance reaches its fullest
extent, it becomes divine mercy, so that the Avenger becomes included within
the All-Merciful once the disbelievers lose all traces of opposition. However, if a
trace of opposition remains, then the Avenger goes back to the Ever-Merciful.

6.5 ٥،٦

‫أﻧ ّﻪ ﺗﻌﺎﱃ‬ ‫وﻫﺬا اﻟﻜﻼم ﰲ ﻗّﻮة ﻗﻮﻟﻪ ﻏﻠﺒﺖ رﲪﱵ ﻏﻀﱯ وﻛﺬﻟﻚ ﻣﺎ ورد‬
‫وﻣﻦ ﻫﻨﺎ‬ ‫ﲑا‬
ً ‫ﻗﺎل ﺳﺒﻘﺖ رﲪﱵ ﻏﻀﱯ أي إﱃ اﻟﻐﺎﻳﺔ ﻓﻌّﻤﺖ اﻟﺮﲪﺔ أﺧ‬
‫إّن وﺟﻮد‬ ‫ﻳﺪﺧﻞ اﻻﺳﻢ اﶈﻴﻂ ﰲ اﻟﺮﺣﻢـٰن وﺳّﺮ ذﻟﻚ ﰲ اﻟﻮﺣﺪاﻧﻴّﺔ وﺑﻬﺎ ﻗﻴﻞ‬
.‫ﻛّﻞ ﺷﻲء ﻓﻴﻪ ﻛّﻞ ﺷﻲء‬
This discussion is implied in God’s saying, “My mercy triumphs over My
wrath,”43 as well as the transmitted saying, “My mercy outstrips my wrath”;44
that is, to the fullest extent, so mercy finally prevails. It is from here that the
Encompassing is included within the All-Merciful. The secret behind this lies in
God’s oneness, by which it is said that “the existence of each thing contains all
things.”

6.6 ٦،٦

‫وﻣﻦ ﻫﻨﺎ ﻗﺎل اﻟﺸﻴﺦ أﺑﻮ ﻣﺪﻳﻦ رﺿﻲ اﷲ ﻋﻨﻪ ﻣﻦ ﻗﺎل اﻟﺘﻤﺮ وﱂ ﳚﺪ‬
‫ﺣﻼوﺗﻪ ﰲ ﻓﻤﻪ ﻓﻤﺎ ﻗﺎل اﻟﺘﻤﺮ وذﻟﻚ أّن ﺣﺎﻟﺔ اﻟﺸﻬﻮد ﻳﺘ ّﺤﺪ اﻟﻮﺟﻮد ﰲ‬
‫ﺷﻬﻮد اﻟﺸﺎﻫﺪ ﺑﻜّﻞ ﻣﻮﺟﻮد ﻓﲑى ﻛّﻞ ﺷﻲء ﰲ ﻛّﻞ ﺷﻲء رؤﻳﺔ ذوق ﻓﻴﻜﻮن‬
‫ﻛﺄﻫﻞ اﳉﻨّﺔ ﰲ ﻛﻮﻧﻬﻢ ﻳﺬﻛﺮون ﻣﻄﻌﻮﻣﺎت اﳉﻨّﺔ ﻓﻴﺠﺪون أذواﻗﻬﺎ وﺗﻐﺬﻳﺘﻬﺎ ﰲ‬
‫ذواﺗﻬﻢ ﲤﺎًﻣﺎ وﻫﺬا ﻫﻮ أﺧّﺺ ﻣﻄﻌﻮﻣﺎت أﻫﻞ اﳉﻨّﺔ ﻓﺎﻓﻬﻤﻪ ﲡﺪ ﻣﻌﻨﻰ اﳌﺂل‬
.‫ﺑﺎﻟﺬوق واﳊﺎل ﻻ ﺑﺎﻟﻨﻘﻞ واﻟﻘﺎل‬
Along similar lines, Abū Madyan said, “Whoever speaks of dates without
tasting their sweetness in his mouth has not spoken of dates!” For in the state of
witnessing, existence and existents become unified in the eye of the witness,
such that by means of his visionary taste he sees all things within all things.
Thus he resembles the people of the Garden who, upon the mere mention of
foods of the Garden, discover those tastes and nourishments in their essences,
in the most complete way. This is the most special food in the Garden. So
understand this, and you will understand the deepest meanings of the final end
through your own tasting and state, not through transmitted reports and
hearsay!

‫اﲰﻪ اﻟﻘﺪﻳﺮ ﺗﺒﺎرك وﺗﻌﺎﱃ‬

Al-Qadīr: The Powerful

7.1 ١،٧

‫ﺑﻜﺮ اﻟﺒﻴﻬﻘﻲ واﻹﻣﺎم أﺑﻮ‬ ‫ﻫﺬا اﻻﺳﻢ اﻟﻜﺮﻳﻢ ﳑّﺎ اﺗ ّﻔﻖ ﻋﻠﻰ إﻳﺮاده اﻹﻣﺎﻣﺎن أﺑﻮ‬
ّ
‫وروده ﰲ ﺗﺮﺗﻴﺐ ﺳﻮر‬ ‫اﳊﻜﻢ اﻷﻧﺪﻟﺴﻲ وﱂ ﻳﺬﻛﺮه اﻹﻣﺎم اﻟﻐﺰاّﱄ وورد أّول‬
‫َوَأﺑ ْ َٰﺼِﺮِﻫْﻢ ِإﱠن ٱﷲَ َﻋﻠ َﻰ‬ ‫اﻟﻘﺮآن ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ }َوﻟ َْﻮ َﺷﺂَء ٱﷲُ ﻟ ََﺬَﻫَﺐ ﺑَِﺴْﻤِﻌِﻬْﻢ‬
ٰ
‫اﻟﺒﻘﺮة وﻫﻮ ﻣﺸﺘّﻖ ﻣﻦ‬ ‫ﻛُ ِّﻞ َﺷﻰٍء ﻗَِﺪﻳٌﺮ{ وﻫﻮ ﺛﺎﻧﻲ اﺳﻢ ورد ﰲ ﺳﻮرة‬
ْ
.‫اﻟﻘﺪرة ﲟﻌﻨﻰ اﻟﺘﻤّﻜﻦ ﻣﻦ اﻟﻔﻌﻞ واﻟﱰك ﺑﺎﻟﻨﺴﺒﺔ إﱃ ﻛّﻞ ﻣﻘﺪور‬
The two eminent scholars al-Bayhaqī and Ibn Barrajān agree that it is a divine
name, though the eminent scholar al-Ghazālī does not mention it in his
commentary. Its first place of occurrence in accordance with the order of the
surahs of the Qurʾan is: «had God willed, He would have taken away their
hearing and their sight. Truly, God is Powerful over everything».45 The
Powerful is the second name that is mentioned in the Surah of the Cow, and it
derives from power; that is, the masterful ability to act or refrain with respect to
every object of power.

7.2 ٢،٧

‫ﻳﺪﺧﻞ اﻻﺳﻢ اﻟﻘﺪﻳﺮ ﰲ اﻻﺳﻢ اﶈﻴﻂ وإن ﺷﺌﺖ ﻗﻠﺖ ﻳﺪﺧﻞ‬ ‫وﻣﻦ ﻫﻨﺎ‬
‫ﰲ اﻻﺳﻢ اﻟﻘﺪﻳﺮ وﻫﻮ اﻷوﱃ ﻷّن اﻻﺳﻢ ﰲ ﺣﻀﺮة ﺗﺼّﺮﻓﻪ ﻫﻮ‬ ‫اﻻﺳﻢ اﶈﻴﻂ‬
‫إﻟﻴﻪ ﻏﲑه ﻓﻴﺪﺧﻞ اﻟﻘﺪﻳﺮ ﰲ اﶈﻴﻂ ﻋﻨﺪ ذﻛﺮ أﺣﻜﺎم اﻻﺳﻢ‬ ‫اﻟﺬي ﻳﺮﺟﻊ‬
.‫اﶈﻴﻂ ﰲ اﻻﺳﻢ اﻟﻘﺪﻳﺮ ﻋﻨﺪ ذﻛﺮ أﺣﻜﺎم اﻻﺳﻢ اﻟﻘﺪﻳﺮ‬ ‫اﶈﻴﻂ وﻳﺪﺧﻞ‬
 The Powerful is included within the Encompassing in this respect. You could
also say that the Encompassing is included within the Powerful, which in fact
would be the more obvious way of viewing it, since the name that exercises
control is the one to which the other names trace back. Accordingly, the
Powerful is included within the Encompassing when one speaks of the
properties of the Encompassing, while the Encompassing is included within the
Powerful when one speaks of the properties of the Powerful.

7.3 ٣،٧

‫ﺗﺼﲑ ﻋﻴﻨ ًﺎ واﺣﺪة ﻓﻸن ﺗﺼﲑ ﻛﺬﻟﻚ اﻷﲰﺎء‬ ‫وإذا ﻛﺎﻧﺖ اﻷﲰﺎء اﻷﺿﺪاد‬
‫ﻷّن اﻟﻐﲑﻳ ّﺔ ﰲ اﻟﻘﺒﻴﻠﲔ إّﳕﺎ ﻫﻲ ﻣﻐﺎﻳﺮة ﻧﺴﺒﻴّﺔ‬ ‫اﻷﻏﻴﺎر ﻣﻦ ﺑﺎب اَﻷوﱃ وذﻟﻚ‬
‫اﻷذﻫﺎن وﺗﻨﻜﺮﻫﺎ اﻷﻋﻴﺎن ﻓﻮﺟﻮدﻫﺎ ذﻫﲏ ﻻ‬ ‫واﻟﻨّﺴﺐ أﻋﺪام إﺿﺎﻓﻴّﺔ ﺗﺜﺒﺘﻬﺎ‬
ّ
.‫اﶈﺠﻮﺑﲔ‬ ‫ﻋﻴﲏ وﻫﺬه اﳌﺴﺄﻟﺔ ﺗﺪّق ﻋﻦ أﻓﻜﺎر‬
ّ
Furthermore, if the names with an opposing counterpart can become a single
entity, then this is all the more so for the lone names of contrast that have no
opposing counterpart. For, unlike the opposition of pairs, contrast between
two different names is only relational, and relations are relative nonexistents
that the mind affirms but the entities themselves deny. Hence, the existence of
these relations is mental, not entitative, but this matter is too subtle to be
grasped by veiled intellects.

7.4 ٤،٧

‫ﺛّﻢ إﻧ ّﻪ إن ﻇﻬﺮ ﻟﻚ اﻟﻮﺣﺪاﻧﻴّﺔ رأﻳﺖ اﻟﻘﺎدر ﺣﻴﺚ اﻟﻘﺪرة ﻓﺎﻷرض ﲢﻤﻞ‬

‫ﺗﺮاﺑﻬﺎ وﺣﺠﺎرﺗﻬﺎ وﻏﲑ ذﻟﻚ ﺑﺎﻟﻘﺪرة واﻟﻘﺪرة ﺣﻴﺚ اﻟﻘﺎدر اﳊّﻖ واﳌﻮﻟ ّﺪات‬
‫ﺎ ﻛﺎن اﻟﻔﻌﻞ‬‫ﻛﺬﻟﻚ واﻷرﻛﺎن وﻣﺎ ﻓﻮﻗﻬﺎ ﻛﺬﻟﻚ ﻓﻜّﻞ ﻓﻌﻞ رأﻳﺘﻪ ﻣﻦ ﻓﺎﻋﻞ ﻃﺒﻴﻌﻴ‬
‫ﺎ‬‫ﺎ أو ﺷّﻜﻴ‬‫ﺎ أو وﻫﻤﻴ‬‫ﺎ أو ﺧﻴﺎﻟﻴ‬‫ﺎ أو ﻋﻘﻠﻴ‬‫ﺎ ﻛﺎن أو روﺣﺎﻧﻴ‬‫ﺎ ﺟﺴﻤﺎﻧﻴ‬ ‫أو إرادﻳ‬
‫ﺎ أو ﻏﲑ ذﻟﻚ ﻓﻜّﻞ ﺗﻠﻚ اﻟﻘﺪر ﻗﺪرﺗﻪ ﺗﻌﺎﱃ وﻫﻮ ﺣﻴﺚ‬‫ﺎ أو ﻋﻠﻤﻴ‬‫أو ﻇﻨّﻴ‬
.‫ُوﺟﺪت ﻗﺪرﺗﻪ‬
If God’s oneness becomes manifest for you, you will see the Powerful
wherever there is power. The earth supports its soil and rocks and other things
through power, and power is where the truly Powerful is. The same goes for
minerals, plants, and animals, as well as the four elements and what is above
them.46 For every action that issues from an active agent, whether that act be
natural, volitional, corporeal, spiritual, intellective, imaginal, imaginary,
skeptical, conjectural, cognitive, or otherwise, all these powers are His power,
and He is wherever His power is found.

7.5 ٥،٧

‫وﻫﺬا اﻟﻜﻼم ﻓﻮق ﻃﻮر اﻟﻌﻠﻢ اﻟﺮﲰﻲ وﲢﺖ ﻃﻮر اﻟﻌﻠﻢ اﳊﻘﻴﻘﻲ وﰲ‬
ّ ّ
‫وﺳﻂ داﺋﺮة اﻟﻌﻠﻢ اﻟﻌﺮﻓﺎﻧﻲ ﻓﻤﻦ ﻋّﺮف اﻟﻘﺪﻳﺮ ﺳﺒﺤﺎﻧﻪ ﻫﺬه اﳌﻌﺮﻓﺔ ﺳﻠﻢ ﻟﻜّﻞ‬
ّ
‫ﻗﺎدر وﻋﺬر ﻛّﻞ ﻋﺎذل وﺟﺎﺋﺮ وﻣﻦ ﻫﺬه اﳊﻘﻴﻘﺔ ﻗﺎل اﻟﺴﻴّﺪ اﳌﺴﻴﺢ ﻣﻦ ﻟﻄﻤﻚ‬
‫ﻋﻠﻰ ﺧّﺪك ﻓﺄدر ﻟﻪ اﳋّﺪ اﻵﺧﺮ وﻣﻦ ﺳﻠﺐ رداءك ﻓﺮّده ﻗﻤﻴﺼﻚ وﻣﻦ‬
‫ﺳّﺨﺮك ﻣﻴًﻼ ﻓﺎﻣﺾ ﻣﻌﻪ ﻣﻴﻠﲔ وﻛﺎن ﺑﻌﻀﻬﻢ إذا ﻋﻠﻖ ﰲ ﻣﺮﻗ ّﻌﺘﻪ ﻋﻮد ﺷﺠﺮة‬
‫وﻗﻒ ﻣﻌﻪ ﺣﺘ ّﻰ ﳛﻘّﻖ ﻣﻌﻨﻰ ﻫﺬا اﻟﺸﻬﻮد ﺛّﻢ ﻳﻨﻔﺼﻞ ﺑﻨﺴﺒﺔ اﺳﻢ آﺧﺮ ﻣﻦ‬
.‫أﲰﺎء اﻟﻮﺟﻮد اﳊّﻖ‬
This discourse lies beyond the stage of exoteric knowledge, beneath the stage
of real knowledge, and at the center of the circle of the science of recognition.
Therefore, whomever the Powerful enables to recognize this knowledge will
yield before powerful figures and excuse censurers and oppressors. It is in view
of this reality that the Messiah said: “When someone slaps you on the cheek,
turn the other cheek; and when someone takes your tunic, let him have your
cloak as well; and when someone forces you to walk for a mile, walk two miles
with him.”47 Thus, if the patched cloak of a Sufi got caught on a twig, he would
stand still until he apprehended the meaning of what he was witnessing, and
then would extract himself from the twig by means of a relation to another
name of the True Being.

7.6 ٦،٧
‫واﻟﻘﺪرة ﻣﻨﻬﺎ ﻣﻌﺘﺎدة ﲡﺮي ﻋﻠﻰ ﻣﻨﻬﺞ ﻣﻌﻠﻮم ﲝﺴﺐ أﻃﻮارﻫﺎ وﻣﻨﻬﺎ ﺧﺎرﻗﺔ‬
‫ﻟﻠﻌﺎدة واﳋﺎرﻗﺔ ﻟﻠﻌﺎدة ﻣﻨﻬﺎ ﻣﺎ وﻗﻊ ﺑﻬﺎ اﻟﺘﺤّﺪي وﻣﻨﻬﺎ ﻣﺎ ﱂ ﻳﻘﻊ ﺑﻪ اﻟﺘﺤّﺪي‬
‫ﷲ‬ِ ّٰ ِ ‫واﻟﺬي ﳜﺺ اﻟﻨﺎﻃﻖ ﺑﺎﻟﻮﺣﺪاﻧﻴﺔ ﰲ ﻣﻘﺎم اﻟﺘﺤﻘﻴﻖ أن ﻳﺸﻬﺪ }َأن ٱﻟ ُْﻘﻮة‬
َ‫ﱠ‬ ‫ﱠ‬ ّ ّ
‫َ ِﲨﻴًﻌﺎ{ ﻓﺎﻓﻄﻦ ﳍﺬا اﳌﻌﻨﻰ ﻓﺈن ﺿﻌﻔﺖ ﻋﻦ إدراك ﻫﺬا ﻓﺎﻋﻠﻢ أﻧ ّﻪ }َﻻ ﻗُﱠﻮَة‬
‫ﷲ{ ﻓﻬﻞ اﻟﺒﺎء ﳑّﺎ ﻳﻌﻠﻢ ﲟﺎذا‬ ِ ‫ﷲ{ وإذا ﻋﻠﻤﺖ أﻧ ّﻪ }َﻻ ﻗُﻮة ِإﱠﻻ ﺑِﭑ‬ِ ‫ِإﱠﻻ ﺑِﭑ‬
َ‫ﱠ‬
.‫ﺗﻌﻠ ّﻘﺖ أﺑﻘﺪرة اﷲ أم ﺑﺎﷲ وﺑﲔ إدراﻛﻬﻤﺎ ﳎﺎل رﺣﺐ‬
Power is either ordinary in that it follows well-known patterns according to
its stages, or extraordinary in that it disrupts the habitual course of nature. The
one that disrupts the habitual course of nature sometimes occurs as a challenge
to unbelievers, and other times does not.48 Moreover, what distinguishes the
one who speaks of unity in the station of realization is that he bears witness that
«all power belongs to God».49 So comprehend this meaning! But if you are too
weak to perceive it, then know that «there is no power except through God»;50
and when you know that «there is no power except through God», then
ponder what the «through» attaches itself to: God’s power or God? These two
perceptions are separated by a vast distance!

7.7 ٧،٧

‫واﻋﻠﻢ أّن اﻟﻘﺪرة ﺧﺼﻮص وﺻﻒ ﰲ اﻟﻘّﻮة واﻟﻘّﻮة ﺧﺼﻮص وﺻﻒ ﰲ‬

‫اﻟﻘﻴّﻮﻣﻴّﺔ واﻟﻘﻴّﻮﻣﻴّﺔ ﺧﺼﻮص وﺻﻒ ﰲ اﻟﻮﺟﻮد واﻟﻮﺟﻮد ﻫﻮ اﻟﺬي أﻗﺎم‬
‫اﳌﻮﺟﻮد ﺑﺎﻟﻘﻴّﻮﻣﻴّﺔ واﳌﻮﺟﻮد ﺣﻘﻴﻘﺔ ﻫﻮ ﺣّﻖ ﲞﺼﻮص وﺻﻒ ﻓُﻌﻠﻢ ﻣﻦ ﻫﺬا‬
‫أّن اﳌﻮﺟﻮد ﻳﻐﺎﻳﺮ اﻟﻮﺟﻮد ﻻ ﺑﺎﳊﻘﻴﻘﺔ واﻟﻮﺟﻮد ﻻ ﻳﻐﺎﻳﺮ اﳌﻮﺟﻮد ﻻ ﺑﺎﳊﻘﻴﻘﺔ‬
.‫ﺎز‬‫وﻻ ﺑﺎ‬
Power is a specific quality of strength, and strength is a specific quality of self-
subsistence, and self-subsistence is a specific quality of existence, and existence
is that which sustains an existent through self-subsistence. The existent’s true
nature is reality when it assumes a specific quality. From this we know that an
existent does not differ from existence in the true sense, while existence differs
from an existent neither in the true sense nor in metaphor.
 7.8 ٨،٧

‫وﻫﺬا اﻟﻜﻼم ﻳﺒﻌﺪ ﻋﻦ ﺣﻘﻴﻘﺔ اﻻﺳﻢ اﻟﻘﺪﻳﺮ ﺑﻘﺪر ﻣﺎ ﺑﲔ اﻻﺳﻢ اﻟﻘﺪﻳﺮ‬

‫واﻻﺳﻢ اﻟﺮﺣﻢـٰن ﻣﻦ اﳌﺮاﺗﺐ اﻻﻋﺘﺒﺎرﻳ ّﺔ وﻟﻮﻻ اﻻﻋﺘﺒﺎرات ﳌﺎ ُﻓّﻀﻞ اﻻﺳﻢ‬
‫ ﻓﺈًذا ﺑُﻌﺪ اﻟﻘﺪﻳﺮ‬.‫اﻟﺮﺣﻢـٰن ﻋﻠﻰ اﺳﻢ ﻏﲑه وﻟﻮ ﻛﺎن أﺑﻌﺪ اﻷﲰﺎء ﰲ اﻻﻋﺘﺒﺎر‬
‫ أﻻ ﺗﺮى أّن اﻻﺳﻢ اﻟﺮﺣﻢـٰن‬.‫ﻟﻮﻻ اﻻﻋﺘﺒﺎر ﻣﺎ ﺑُﻌﺪ ﻣﻦ ﺣﻀﺮة اﻻﺳﻢ اﻟﺮﺣ ٰﻢـن‬
‫ﳏﺘﺎج إﱃ ﻛّﻞ اﺳﻢ ﰲ ﲢﻘّﻖ وﺟﻮد ﻣﻌﻨﻰ اﻟﺮﲪﺔ ﰲ ﻃﻮر ﻃﻮر ﻣﻦ أﻃﻮار‬
‫اﻷﲰﺎء ﻓُﻌﻠﻢ ﺑﻬﺬا أّن أﻋﻠﻰ اﻷﲰﺎء ﻳﻌﻮد أﻧﺰل اﻷﲰﺎء وأﻧﺰل اﻷﲰﺎء ﻳﻌﻮد‬
‫أﻋﻠﻰ اﻷﲰﺎء وﺗﺘﻌﺎرض اﻷﲰﺎء اﻹٰﳍﻴّﺔ ﰲ اﳌﺮاﺗﺐ ﺣﺘ ّﻰ ﻳﺼﺒﺢ وﺟﻮد ﻛّﻞ‬
.‫اﺳﻢ ﰲ ﻛّﻞ ﺣﻀﺮة اﺳﻢ ﻏﲑه‬
This discussion is as removed from the true nature of the Powerful as the
Powerful is separated by levels of perspective from the All-Merciful. Moreover,
were it not for such levels of consideration, the All-Merciful would not have
precedence over the other names, not even those that are most distant when
considered in terms of perspectives. Therefore, the distance of the Powerful is
only perspectival, otherwise it would not be distant from the presence of the
All-Merciful. Do you not see that the All-Merciful is in need of all the names in
order to realize the existence of the meaning of mercy at every stage of the
names? From this it is known that the highest names become the lowest names,
and the lowest names become the highest names, and the divine names clash at
the cosmic levels until the existence of each name is within the presence of
every other name.

7.9 ٩،٧

‫وﻳﺸﻬﺪ اﻟﺸﻬﻮد اﻟﺬاﺗﻲ ﻓﻼ ﻳﺮى ﻣﻦ اﻷﲰﺎء ﺷﻴﺌ ًﺎ ﺑﻞ ﺗﻜﻮن اﻟﺬات ﻓﻘﻂ‬

ّ
‫وﻻ ﻋﺒﺎرة ﻋﻦ ﻫﺬه اﳊﻀﺮة ﻷّن اﻷﲰﺎء ﺗﻜﻮن ﻓﻴﻬﺎ ﻣﻦ ﻋﲔ اﳌﺴّﻤﻰ وﺗﺪﺧﻞ‬
‫اﻟﻌﺒﺎرات ﻣﻌﻬﺎ ﻓﻴﻤﺎ دﺧﻠﺖ ﻓﻴﻪ ﻓﺘﻘﻮم اﻟﺼﻤﺪاﻧﻴّﺔ ﺑﺬاﺗﻬﺎ وﻫﻲ أﺣﺪﻳ ّﺔ اﳉﻤﻊ‬
‫وﻫﻲ ﻣﺸﻬﻮدة ﰲ ﻛّﻞ ﻣﺘﻔّﺮق وﳎﺘﻤﻊ ﻏﲑ أّن ﲤﺎﻳﺰ اﻷﲰﺎء ﰲ اﻻﻋﺘﺒﺎرات‬
‫اﳌﺬﻛﻮرة ﺗﻌﻄﻲ اﻟﻌﺒﺎرة وﺗﺜﺒﺖ اﻹﺷﺎرة وإذا ﲰﻌﺖ أﻫﻞ اﻟﻌﺮﻓﺎن ﻳﻘﻮﻟﻮن ﻣﻦ‬
 .‫ﻋﺮف اﷲ ﻛَّﻞ ﻟﺴﺎﻧﻪ ﻓﺈّﳕﺎ ﻳﻌﻨﻮن ﺷﻬﻮده ﺗﻌﺎﱃ ﻣﻦ ﺣﻀﺮة اﻟﺼﻤﺪاﻧﻴّﺔ ﻓﻘﻂ‬
However, those who witness the Essence do not see any of the names;
indeed, there is only the Essence. There is no way of expressing this presence
because the names therein are from the Named Itself, and all expressions
pertain to the names insofar as they pertain to the Named. Thus, the divine
quality of self-sufficiency subsists by itself, and that is the unity of the all, and it
is witnessed through every entity of separation and union. However, the
contrast of the names in these considerations serves to make expression
possible and corroborate allusions; and when you hear the recognizers say,
“Whoever recognizes God becomes speechless,”51 what they mean is that
witnessing God is only from the presence of His self-sufficiency.

‫اﲰﻪ اﻟﻌﻠﻴﻢ ﺗﺒﺎرك وﺗﻌﺎﱃ‬

Al-ʿAlīm: The Knowing

8.1 ١،٨

{‫ﻫﺬا اﻻﺳﻢ اﻟﻜﺮﻳﻢ ورد ﰲ ﺳﻮرة اﻟﺒﻘﺮة ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ }ِإﻧ ﱠَﻚ َأﻧَﺖ ٱﻟ َْﻌِﻠﻴُﻢ‬
‫وﻫﻮ ﳑّﺎ اﺗ ّﻔﻖ ﻋﻠﻴﻪ اﻷﺋّﻤﺔ اﻟﺜﻼﺛﺔ اﻟﺒﻴﻬﻘﻲ واﻟﻐﺰاّﱄ واﺑﻦ ﺑّﺮﺟﺎن اﻷﻧﺪﻟﺴﻲ‬
ّ ّ
‫واﺷﺘﻘﺎﻗﻪ ﻣﻦ اﻟﻌﻠﻢ وﻫﻮ ﺗﻜﺜﲑ اﻟﻌﻠﻢ ﻟﻠﻤﺒﺎﻟﻐﺔ ﻋﻠﻰ ﺻﻴﻐﺔ ﻓﻌﻴﻞ وﰲ اﳊﻘﻴﻘﺔ‬
‫اﻟﻌﺎﱂ ﻻ ﻳﻨﻘﺺ ﻋﻦ درﺟﺔ اﻟﻌﻠﻴﻢ ﲟﻌﻨﻰ أّن ﺻﻴﻐﺔ اﻟﻌﻠﻴﻢ ﻟﻠﻤﺒﺎﻟﻐﺔ ﻓﺈّن ﻋﻠﻢ‬
‫اﷲ ﺗﻌﺎﱃ ﻻ ﻳﺘﻜّﱶ وﻻ ﻳﻘّﻞ ﻻﺳﺘﻴﻌﺎب ﻋﻠﻤﻪ ﻛّﻞ ﻣﻌﻠﻮم ﰲ ﻛّﻞ آن ﻻ ﻳﻨﻘﺴﻢ‬
‫ﲋل إﱃ أﻓﻬﺎم اﶈﺠﻮﺑﲔ وﻋﻠﻰ ﻋﺎدﺗﻬﻢ أّن اﳌﻮﺻﻮف‬ ّ ‫وإّﳕﺎ اﳌﺒﺎﻟﻐﺔ ﻣﻦ ﺑﺎب اﻟﺘ‬
‫ﺑﺼﻴﻐﺔ اﻟﻔﻌﻴﻞ ﻳﻜﻮن ﻣﺮاًدا ﺑﻪ اﳌﺒﺎﻟﻐﺔ ﻓﻬﻮ ﻧﻮع ﻣﻦ إﻳﻨﺎس اﻟﻨﺎس ﲟﺨﺎﻃﺒﺘﻬﻢ ﲟﺎ‬
.‫ﻳﺄﻟﻔﻮن‬
This noble name is mentioned in the Surah of the Cow in the verse: «Truly,
You are the Knowing».52 It is among the names that the three eminent scholars
al-Bayhaqī, al-Ghazālī, and Ibn Barrajān of al-Andalus agree upon as being a
name of God. Its etymological derivation is from knowledge, and the emphatic
form (faʿīl) means an increase in knowledge. But in reality, the level of the
Knower is not less than that of the Knowing, even though the active form of the
Knowing denotes emphasis. For God’s knowledge neither increases nor
decreases, since His knowledge subsumes all objects of knowledge in every
instant and without division. The emphasis is only a means of descending to the
comprehension of veiled intellects for whom it is customary to apply the active
form to an object to denote emphasis. This is therefore a way to comfort people
by addressing them in a manner they are accustomed to.

8.2 ٢،٨

‫واﻋﻠﻢ أّن ﺣﻘﻴﻘﺔ اﻟﻌﻠﻢ ﺑﺎﻟﻨﺴﺒﺔ إﱃ اﻟﺬات اﳌﻘّﺪﺳﺔ ﻫﻲ أﻗﺮب ﻣﻦ ﺣﻘﻴﻘﺔ‬

‫اﻻﺳﻢ اﻟﻘﺪﻳﺮ ﲟﻘﺪار ﻣﺎ ﺑﲔ ﻣﻘﺎم اﻟﻌﻠﻢ إﱃ ﻣﻘﺎم اﻟﻘﺪرة ﻓﺈّن اﻻﻋﺘﺒﺎر ﰲ ذﻟﻚ‬
‫ﻳﻘﺘﻀﻲ ﰲ اﻟﻌﺎدة أن ﻳﻌﻠﻢ ﺛّﻢ ﻳﺮﻳﺪ ﺛّﻢ ﻳﻘﺪر ﻓﺎﻟﻌﻠﻢ ﻓﻮق اﻹرادة اﻟﱵ ﻫﻲ‬
‫ﻓﻮق اﻟﻘﺪرة وﻟﻴﺲ ﻓﻮق اﻟﻌﻠﻢ إّﻻ اﳊﻴﺎة ﻓﻴﻠﺰم أن ﻳﻜﻮن اﲰﻪ اﳊﻲ ﺗﺒﺎرك‬
ّ
‫وﺗﻌﺎﱃ أﺷﺮف ﻣﻘﺎًﻣﺎ ﻣﻦ اﻻﺳﻢ اﻟﻌﻠﻴﻢ ﺷﺮﻓ ًﺎ ﻫﻮ اﻟﻘﺮب واﻟﻘﺮب ﻫﻨﺎ اﻋﺘﺒﺎرّي‬
.‫ﻛﻤﺎ ﻫﻮ ﰲ اﻷﲰﺎء ﻛﻠ ّﻬﺎ‬
The reality of knowledge in relation to the Holy Essence is closer than the
reality of the Powerful, according to the measure that separates the stations of
knowledge and power. For such a perspective would usually require that He
knows, then wills, then exerts power. Knowledge is therefore above will, which
is above power; and nothing is above knowledge except life. This entails that
His name the Living is more eminent in status than the Knowing. “Eminence”
here means proximity, and this proximity is perspectival, as with all the names.

8.3 ٣،٨

‫ﺛّﻢ اﻋﻠﻢ أّن ﺣﻘﻴﻘﺔ ﻋﻠﻤﻪ ﺗﺒﺎرك وﺗﻌﺎﱃ ﺷﺎﻣﻠﺔ ﻓﻜّﻞ ﻋﻠﻢ ﻋﺎﱂ ﻫﻮ‬
‫ﺧﺼﻮص وﺻﻒ ﰲ ﻋﻠﻤﻪ اﳌﻄﻠﻖ ﻓﺈًذا ﻋﻠﻢ اﷲ ﺗﺒﺎرك وﺗﻌﺎﱃ ﳏﻴﻂ ﺑﻜّﻞ‬
‫ﻋﻠﻢ إﺣﺎﻃﺔ اﻟﻜّﻞ ﺑﺄﺟﺰاﺋﻪ ﰲ اﳋﺎرج ﻓﻴﻌﻠﻢ ﻛّﻞ ﻋﻠﻢ ﺑﻌﲔ ﻋﻠﻢ ﻛّﻞ ﻋﺎﱂ ﺣﺘ ّﻰ‬
‫ﻳﻜﻮن ﻋﻠﻤﻪ ﺑﺎﳉﺰﺋﻴّﺎت ﻣﻦ ﻧﻔﺲ ﻋﻠﻢ اﻟﻌﺎﳌﲔ ﺑﺎﳉﺰﺋﻴّﺎت وﻳﻌﻠﻢ اﻟﻌﻠﻢ اﻟﻜﻠ ّﻲ ﺑﻌﲔ‬
ّ
‫ﻋﻠﻢ ﻛّﻞ ﻋﺎﱂ ﺑﺎﻟﻜﻠ ّﻴّﺎت ﻣﻦ ﻧﻔﺲ ﻋﻠﻢ ذﻟﻚ اﻟﻌﺎﱂ ﺑﺎﻟﻜﻠ ّﻴّﺎت وﻳﻜﻮن ﻋﻠﻤﻪ ﰲ‬
‫ﻋﻠﻢ ﻣﻦ ﻳﻌﻠﻢ اﻟﻌﻠﻢ ﺑﺎﻟﺘﺼّﻮر واﻟﺘﺼﺪﻳﻖ ﺗﺼّﻮًرا وﺗﺼﺪﻳﻘ ًﺎ وﰲ ﻋﻠﻢ ﻣﻦ ﻳﻌﻠﻢ‬
.‫اﻟﻌﻠﻢ ﺑﺎﳊﺎل ﻋﻠًﻤﺎ ﺑﺎﳊﺎل وﰲ ﻋﻠﻢ ﻣﻦ ﻳﻌﻠﻢ اﻟﻌﻠﻢ ﺑﺎﻟﺬوق ﻋﻠًﻤﺎ ﺑﺎﻟﺬوق‬
The reality of His knowledge is exhaustive; the knowledge of each knower is
a specific quality of His unconditioned knowledge. Hence, the knowledge of
God encompasses all knowledge, just as universals encompass particulars in the
external realm. He therefore knows every form of knowledge by the very
knowledge of every knower. His knowledge of particulars is identical to the
knowers’ knowledge of those very particulars, just as His knowledge of
universals is identical to their knowledge of those very universals. His
knowledge through those who know by means of concept and affirmation is
conceptual and affirmative, and His knowledge through those who know
experientially is likewise experiential, and His knowledge through those who
know by tasting is likewise by taste.

8.4 ٤،٨

‫وﻳﻌﻠﻢ ﻋﻠﻢ ﻛّﻞ ﻃﻮر ﺑﻌﲔ ﻋﻠﻢ اﻟﻌﺎﱂ ﺑﻌﻠﻢ ذﻟﻚ اﻟﻄﻮر ﺣﺘ ّﻰ ﻳﻌﻠﻢ ﻋﻠﻢ‬
‫اﳌﻮﺟﻮدات اﻟﱵ ﺗﺴّﻤﻰ ﰲ اﻟﻌﺮف ﻏﲑ ﻋﺎﳌﺔ ﺑﻌﻠﻢ ﺣﺎّﱄ ﻳﻠﻴﻖ ﺑﺘﻠﻚ اﻷﻃﻮار‬
‫وذﻟﻚ أﻧ ّﻪ ﻟﻴﺲ ﰲ اﻟﻮﺟﻮد ﺷﻲء ﻋﺎر ﻣﻦ اﻟﻌﻠﻢ ﻏﲑ أّن اﻟﻌﻠﻢ ﻳﻨﻘﺴﻢ إﱃ‬
‫ﻣﺎ اﺻﻄﻠﺢ اﻟﻨﺎس ﻋﻠﻴﻪ أﻧ ّﻪ ﻋﻠﻢ وإﱃ ﻣﺎ اﺻﻄﻠﺢ اﻟﻨﺎس ﻋﻠﻴﻪ أﻧ ّﻪ ﻟﻴﺲ ﺑﻌﻠﻢ‬
‫وﻫﻮ ﻛﻠ ّﻪ أﻋﲏ اﻟﻌﻠﻢ ﻋﻨﺪ أرﺑﺎب ﻫﺬه اﳊﻘﻴﻘﺔ ﻋﻠﻢ وذﻟﻚ أّن أﻫﻞ ﻫﺬه‬
.‫اﳊﻘﻴﻘﺔ ﻳﺸﻬﺪون ﻋﻠﻢ اﳊّﻖ اﻟﺬاﺗﻲ ﻓﻴﺠﺪون اﻟﻌﻠﻢ ﰲ ﻛّﻞ ذات‬
ّ
He also knows the knowledge of each stage by the very knowledge that the
knower has of that stage. He even knows the knowledge of existents that are
commonly called “non-knowing things” through an experiential knowledge
that is appropriate to those stages. This is because nothing in existence is
devoid of knowledge, except that “knowledge” is divided into what people
commonly refer to as “knowledge” and into what people do not commonly
refer to as “knowledge.” But all of it—I mean “knowledge” as understood by the
masters of this reality—is knowledge. For the people of this reality witness the
Real’s essential knowledge, and therefore find knowledge in every essence.

8.5 ٥،٨

‫وﻣﻦ أﻣﺜﻠﺔ ﻫﺬا أّن اﳌﺎء ﻋﻨﺪﻫﻢ ﻻ ﻳﻌﻘﻞ وﳓﻦ ﻧﺮاه إذا ﺟﺮى ﻃﻠﺐ‬
‫اﻻﳓﺪار وﻋﺪل ﻋﻦ اﻟﺼﻌﻮد وإذا وﺟﺪ ﻣﺘﺨﻠ ًّﻼ داﺧﻠﻪ وإذا وﺟﺪ ﻣﺘﻠّﺰًزا‬
‫ﺗﻌّﺪاه وﺑّﻞ ﺳﻄﺤﻪ ورﻃ ّﺐ ﻣﺎ ﻳﻘﺒﻞ اﻟﱰﻃﻴﺐ ورّﲟﺎ ﻳّﺒﺲ ﻣﺎ ﻳﻘﺒﻞ اﻟﺘﻴﺒﻴﺲ‬
‫وﻓﻌﻞ أﻓﺎﻋﻴﻞ ﻓﻴﻤﺎ ﻳﺘ ّﺼﻞ ﺑﻪ ﻻ ﻳﺘﺠﺎوزﻫﺎ وﻻ ﲣﺘﻠﻒ ﺣﺎﻟﻪ ﻓﻴﻤﺎ ﻫﻮ ﻓﻴﻪ‬
‫ ﻓﺈن ﻗﻴﻞ إّن اﻟﻘﺎﺋﻞ رّﲟﺎ ﻧﻘﻞ اﻟﻔﺎﻋﻞ ﻋﻦ ﻣﻘﺘﻀﻰ ﻃﺒﻴﻌﺘﻪ‬.‫ﺑﺎﻟﺬات ﻣﻦ أﻓﺎﻋﻴﻠﻪ‬
‫ﻗﻠﻨﺎ وﻣﻦ ﲨﻠﺔ ﻋﻠﻢ ذﻟﻚ اﻟﻔﺎﻋﻞ ﻛﺎن ﻣﺎ ﻛﺎن أﻧ ّﻪ ﻻ ﳜﺎﻟﻒ ﰲ ﻓﻌﻠﻪ ﻣﺎ‬
‫ﻳﻘﺘﻀﻴﻪ اﻟﻘﺎﺑﻞ ﻟﻪ وﻫﺬه اﳍﺪاﻳﺎت إﱃ ﻃﺮق أﻓﺎﻋﻴﻞ اﳌﻮﺟﻮدات ﺑﺎﻟﺬات ﻛﻠ ّﻬﺎ‬
.‫ﻋﻠﻮم ﲝﺴﺐ أﻃﻮار ﺗﻠﻚ اﳌﻮﺟﻮدات‬
For example, according to most people water is not intellective. Yet we
observe that when it runs, it seeks to flow downward and avoids flowing
upward. When it finds a fissure it penetrates it, and when it encounters an
impermeable surface it flows over it and wets it. It wets what is receptive to
wetness, and sometimes dries what is receptive to dryness. Within its own
limits it interacts with all it comes into contact with, and its essential state is
never at variance with its actions. If someone objects, saying: such a statement
displaces the agent beyond the confines of its nature, we would reply that part
of the knowledge of the agent, whatever it may be, is that its actions do not
contradict the requirements of its recipient. These hints toward the modes of
action of existents describe forms of knowledge in keeping with the stages of
those existents.

8.6 ٦،٨

‫واﻋﻠﻢ أّن ﻣﻦ ﺷﻬﺪ ﻫﺬا اﳌﺸﻬﺪ ﱂ ﳚﺪ ﺷﻴﺌ ًﺎ ﻣﻦ اﳌﻮﺟﻮدات ﺟﺎﻫًﻼ وﱂ‬

‫ﺴﺎ ﻣﻦ اﳊﻮاّس ﺣﺎﻟﺔ اﻹﺣﺴﺎس ﻛﺎذﺑ ًﺎ ﺣﺘ ّﻰ إﻧ ّﻪ ﻟﻮ ﺻّﺢ أّن اﻷﺣﻮل‬‫ﳚﺪ ﺣ‬
‫ﻳﺮى اﻟﻮاﺣﺪ اﺛﻨﲔ ﱂ ﻳﻜﻦ ذﻟﻚ اﻹدراك ﻛﺬﺑ ًﺎ وذﻟﻚ ﻷﻧ ّﻪ ﻟﻮ رآه واﺣًﺪا ﱂ‬
‫ﻳﻜﻦ أﺣﻮل ﻓﺮؤﻳﺔ اﻷﺣﻮل ﳌﺮﺋﻴّﻪ إّﳕﺎ ﻫﻮ ﻛﺬﻟﻚ وﻟﻮ رآه اﻟﺬي ﻟﻴﺲ ﺑﺄﺣﻮل‬
‫اﺛﻨﲔ ﻟﻜﺎن ﻛﺬﺑ ًﺎ ﻟﻜﻨّﻪ ﻻ ﻳﺮاه إّﻻ واﺣًﺪا ﻓﻬﻮ أﻳًﻀﺎ ﺻﺎدق وﻛﻼﻫﻤﺎ إًذا‬
‫ﺻﺎدق ﻛّﻞ ﻣﻨﻬﻤﺎ ﰲ ﻃﻮره ﲝﺴﺐ ﻣﺎ ﳜّﺼﻪ ﻣﻦ ﻃﻮره وﻣﺎ ﻃﻠﺐ اﻟﻨﺎر‬
‫ﺑﺎﻟﻄﺒﻊ اﻟﻌﻠّﻮ إّﻻ ﻟﻌﻠﻢ ذاﺗﻲ ﻋﺮف ﺑﻪ ﺟﻬﺔ ﻃﺒﻌﻪ ﻓﻘﺼﺪه وﻛﺬﻟﻚ اﳍﻮاء ﻓﻴﻤﺎ‬
ّ
‫ﻫﻮ ﻃﺒﻴﻌﻲ ﻟﻪ واﻷرض واﳌﺎء وﻣﺎ ﺗﻮﻟ ّﺪ ﻣﻦ ﻫﺬه ﻛّﻞ ﻣﻮﺟﻮد أﻋﻄﺎه اﳊّﻖ‬
ّ
.‫ﺗﻌﺎﱃ }َﺧﻠ َْﻘُﻪ ﺛُﱠﻢ َﻫَﺪٰى{ أي ﻫﺪاه ﺣﺘ ّﻰ اﺳﺘﻮﱃ ﺑﻌﻠﻤﻪ اﳋﺎّص ﺑﻪ ﺣﻘّﻪ‬
You should also know that anyone who witnesses this contemplative station
will not find any existent to be devoid of knowledge, nor will he find any of his
senses in its state of sensory perception to be untruthful: So, when a cross-eyed
person sees a single object as two, that perception is not untrue because if he
were to see the object as one, he would not be cross-eyed. Thus, the cross-eyed
person’s object of vision is precisely what he sees. Were the person who is not
cross-eyed to see the same object as two, then that would be untrue; but he
only sees the object as one and is thus truthful. Both are truthful, each in his
own manner and according to what specifically pertains to each. Similarly, fire
only rises on account of an essential knowledge by which it recognizes how its
nature operates and advances toward it. So also is it the case with air in terms of
its nature, and with earth and water and what is produced by their admixture:
to each existent God «gave its creation, then guided»;53 that is, He guided it
until it presided through its own specific knowledge over its rightful due.

8.7 ٧،٨

‫وإذا ﺷﻬﺪت ﺑﺄّن اﻹﺣﺎﻃﺔ ﻫﻴﻤﻨﺔ ﻋﻠﻢ اﷲ ﺗﻌﺎﱃ ﻣﻦ ﻗﻴّﻮﻣﻴّﺘﻪ أو أﻋﻠﻰ ﻣﻦ‬
‫ذﻟﻚ ﺑﺄن ﻳﻜﻮن ﻣﻦ ﺣﻴﺚ وﺟﻮده ﻋﻠﻤﺖ أّن ﻻ ﻋﻠﻢ إّﻻ ﷲ ﺗﻌﺎﱃ وﻋﻠﻤﺖ‬
‫أّن ﻛّﻞ ﺷﻲء ﻋﺎﱂ وﻋﻠﻤﺖ أّن ﻛّﻞ ﻋﻠﻢ ﺣّﻖ ﻻ ﺟﻬﻞ ﻓﻴﻪ وﻟﻮ ﻓﺮﺿﻨﺎ‬
‫ﺟﺎﻫًﻼ ﰲ اﻟﻌﺮف ﳛﻜﻢ ﲝﻜﻢ ﻫﻮ ﺟﻬﻞ ﻋﻨﺪ اﶈﺠﻮﺑﲔ رآه اﶈﻘّﻖ ﻋﻠًﻤﺎ ﻷﻧ ّﻪ‬
‫ﺎ ﱂ ﻳﻜﻦ ﰲ ﻃﻮر ﻏﲑ ﻃﻮر اﻟﺬي ﻳﺴّﻤﻰ ﰲ اﻟﻌﺎدة‬‫ﻟﻮ ﺣﻜﻢ ﺣﻜﻤﺎ ﺣﻘ‬
‫ﻋﺎﳌﺎً ﻟﻜﻨّﻪ ﻗﺎم ﲝّﻖ اﳌﺮﺗﺒﺔ اﻟﱵ ﻫﻮ ﻓﻴﻬﺎ ﻻ ﻳﺘﺠﺎوزﻫﺎ }َﻣﺎ ﺗََﺮٰى ِﻓﻰ َﺧﻠ ِْﻖ‬
‫ﲪِﻦ ِﻣﻦ ﺗََﻔُٰﻮٍت َﻓﭑْرِﺟِﻊ ٱﻟ َْﺒَﺼَﺮ َﻫْﻞ ﺗََﺮٰى ِﻣﻦ ُﻓُﻄﻮٍر ﺛُﱠﻢ ٱْرِﺟِﻊ ٱﻟ َْﺒَﺼَﺮ ﻛَﱠﺮﺗَ ْ ِﲔ‬
ٰ َْ ‫ٱﻟﱠﺮ‬
{‫ﻳَﻨَﻘِﻠْﺐ ِإﻟ َﻴَْﻚ ٱﻟ َْﺒَﺼُﺮ َﺧﺎِﺳﺌ ًﺎ{ ﰲ زﻋﻤﻪ أﻧ ّﻪ رأى اﻟﺘ ﱠَﻔﺎُوت }َوُﻫَﻮ َﺣِﺴٌﲑ‬
‫ﻋﻦ إدراك أّن ﻫﻨﺎك ﺗﻔﺎوﺗ ًﺎ ﻫﺬا إذا رآه ﺑﻌﲔ ﺣّﻖ ﰲ ﺣﻀﺮة ﺣّﻖ ﻳﻜﻮن‬
‫اﻟﺒﺎﻃﻞ ﻓﻴﻬﺎ ﻣﻦ ﲨﻠﺔ اﳊّﻖ ﻛﻤﺎ ﻗﻠُﺖ‬
‫ﻇُُﻬﻮَراﺗِِﻪ‬ ‫ﺑَْﻌُﺾ‬ ‫َﻓِﺈﻧ ﱠُﻪ‬ ‫ِﰲ‬ ‫ٱﻟ َْﺒﺎِﻃَﻞ‬ ‫ﺗُﻨِْﻜُﺮوا‬ ‫َﻻ‬
ِ‫ﻃَﻮِره‬
ْ
‫َﺣﱠﻖ‬ ‫ﺗَُﻮ ِ ّ َﰲ‬
‫َﺣﺘ ﱠﻰ‬ ‫ِِﲟﻘَْﺪاِرِه‬ ‫ِﻣﻨَْﻚ‬ ِ‫وَأﻋِﻄﻪ‬
ْ َ
‫ِإﺛ َْﺒﺎﺗِِﻪ‬
‫َﺧْﺸَﻴَﺔ َأْن ﺗَﻈَْﻬَﺮ ِﰲ‬ ‫ِﰲ‬ ‫َذاﺗَِﻚ‬ ‫ِﰲ‬ ‫َأﻇ ِْﻬْﺮُه‬
‫َذاﺗِِﻪ‬ ‫ﻃَْﻮِرِه‬

If you witness that the encompassment amounts to the supremacy of God’s

knowledge by way of His self-subsistence, or, in a more exalted sense, if you
witness that it pertains to His very existence, you will then come to know that
knowledge only belongs to God. You will also come to know that all things are
knowing, that every form of knowledge is true, and that no form of knowledge
is baseless. Suppose, for example, that someone expresses opinions that are
commonly deemed by those with veiled intellects to be “baseless.” In the eyes
of those who have realized the truth, these baseless opinions are in fact forms of
knowledge; for if the same person held opinions that happened to be true, he
would have been generically described by veiled thinkers as “knowledgeable.”
In fact, in expressing his opinions he merely satisfies the requirements of the
stage he occupies but does not surpass it: «You will see no disproportion in the
All-Merciful’s creation. Cast your sight again; do you see any flaw? Then cast
your sight twice again; your sight will return to you humbled»—by the claim of
having spotted a flaw—«and wearied»54 of trying to perceive any flaw. All this
is if one sees creation with the eye of truth and with the presence of truth that
subsumes all falsehood, as I once expressed in verse:
Do not deny falsehood at its own stage,
for it is a part of His self-manifestation,
And give it its measure of yourself
 ‫‪in order to fulfill its due in affirming it.‬‬
‫‪Manifest it in your essence at its stage‬‬
‫‪for fear of manifesting yourself in its stage.55‬‬

‫‪8.8‬‬ ‫‪٨،٨‬‬

‫ﳋﺎﻟﻖ‬ ‫ﻛﻴﻒ ﻳﻜﻮن ﻣﺎ ﻫﻮ ﻋﻠﻢ ﻠﻮق ﻫﻮ ﻋﻠﻢ‬ ‫وﻗﺪ ﻳﻘﻮل ﺑﻌﺾ اﶈﺠﻮﺑﲔ‬
‫ﻓﻴ ﻬﺎ‬ ‫ﻣﻦ ﻫﺬه اﳉﻬﺔ ﺑﻞ ﻣﻦ ﺟﻬﺔ ﺗﻜﻮن اﻟﻘﺪرة‬ ‫ﻓﻨﻘﻮل ﻟﻴﺲ ﻫﻮ ﻋﻠًﻤﺎ ﳋﺎﻟﻖ‬
‫ﻳﻈﻬﺮ‬ ‫ﻇﻬﻮًرا ﻳﺸﻬﺪ أّن اﻟﻘﺎدر ﻗﺎدر ﻋﻠﻰ أن‬ ‫ﺗﻘﺘﻀﻲ ﻇﻬﻮر اﻟﻘﺎدر ﺑﺎﻟﻌﺠﺰ‬
‫ﻗﺎدًرا‬ ‫ﻏﲑ ﻣﺘﻤّﻜﻦ ﻣﻦ اﻟﻈﻬﻮر ﺑﺎﻟﻌﺠﺰ ﱂ ﻳﻜﻦ‬ ‫ﲋه ﻋﻨﺪﻧﺎ‬‫ﺑﺎﻟﻌﺠﺰ وﻟﻮ ﻛﺎن اﳌ ّ‬
‫ﻣﻦ ﺣﻴﺚ اﻟﻈﻬﻮر ﺑﺎﻟﻌﺠﺰ ﻓﻤﺎ ﻛﺎن ﻳﻜﻮن ﻗﺎدًرا ﻣﻦ ﻫﺬه اﳉﻬﺔ‪ ١‬وﻟﻮ ﻛﺎن‬
‫ﻳﻜﻔﻲ اﻟﻘﺎدر ﰲ ﺛﺒﻮت اﻟﻘﺪرة ﻟﻪ أﻧ ّﻪ ﻗﺎدر ﺑﺎﻟﻘّﻮة ﻻ ﺑﺎﻟﻔﻌﻞ ﻋﻠﻰ ﺑﻌﺾ‬
‫اﳌﻘﺪورات ﻟﻜﺎﻧﺖ ﻗﺪرﺗﻪ ﰲ ﺑﻌﺾ اﳌﺮاﺗﺐ ﻟﻴﺴﺖ ﺑﺎﻟﻔﻌﻞ ﻫﺬا إذا اﺳﺘﻤّﺮ ﻋﻠﻰ‬
‫أن ﺗﻜﻮن ﻗﺪرﺗﻪ ﻋﻠﻰ ذﻟﻚ اﻟﻈﻬﻮر اﻟﺬي ﻧ ُّﺰه ﻋﻨﻪ ﻗﺪرة ﺑﺎﻟﻘّﻮة أﺑًﺪا ﻟﻜﻨّﻪ‬
‫ﻳﺴﻮق ﻣﺎ ُوﻗ ّﺖ إﱃ ﻣﺎ ﻗّﺪر ﻓﻴﻌﻄﻲ اﻷﺷﻴﺎء وأوﻗﺎت اﻷﺷﻴﺎء وﻳﻈﻬﺮ ﺑﺎﻟﻘﺪرة‬
‫وﺑﺎﻟﻌﺠﺰ وﻳﺘﻔّﺼﻞ ذﻟﻚ ﻓﻴﻤﺎ ﻻ ﻳﺘﻨﺎﻫﻰ ﺗﻔﺼﻴًﻼ ﻏﲑ ﻣﺘﻨﺎه وﻳﻠﺰم ﻣﻦ ﻫﺬا أن‬
‫ﻳﻜﻮن ﻋﻠﻤﻪ ﲝﺴﺐ اﻷﻃﻮار ﻣﻮﺻﻮﻓ ًﺎ ﺑﻜّﻞ ﺷﺄن ﻣﻦ ﺷﺆون اﻵﺛﺎر ﻓُﻬَﻮ }ﺑُِﻜ ِّﻞ‬
‫َﺷﻰٍء َﻋِﻠﻴٌﻢ{ وﻛُّﻞ َﺷﻲٍء َﻋِﻠﻴٌﻢ إذا ﺷﻬﺪ رﺟﻮع اﳊﺮف إﱃ وﺻﻔﻪ واﻟﻮﺻﻒ‬
‫ْ‬ ‫ْ‬
‫إﱃ ﺻﺮف اﻟﻜﻨﻪ ﺑﻌﺪ ﺻﺮﻓﻪ ﻓﻴﻜﻮن وﻻ ﺷﻲء ﻣﻌﻪ ﻛﻤﺎ ﱂ ﻳﺰل ﰲ أﺣﺪﻳ ّﺔ‬
‫ﻣﺎ ﺻّﺮﻓﻪ وﺟﻮده }َوٱﷲُ ﻳَُﻘﻮُل ٱْﳊ َﱠﻖ{ وﳛﻘّﻖ اﻟﻘﻮل‪.‬‬
‫ﻂ آﺧﺮ‪.‬‬
‫‪ ١‬ب‪) :‬وﻣﻦ ﻛﻤﺎل اﻟﻮﺟﻮد وﺟﻮد اﻟﻨﻘﺺ ﻓﻴﻪ وﺷﺒﻪ( وردت ﰲ اﳍﺎﻣﺶ ﲞ ّ‬
‫‪Now, a veiled thinker might say: how could the knowledge of a created‬‬
‫‪existent be the knowledge of the Creator? Our answer is that the existent’s‬‬
‫‪knowledge is not the knowledge of the Creator from this respect, but in respect‬‬
‫‪to the fact that His power dictates the manifestation of the Powerful as‬‬
‫‪powerless, and this manifestation bears witness that the Powerful has the power‬‬
‫‪to manifest as powerless. For if the Transcendent were unable to manifest as‬‬
‫‪powerless, then He would not be Powerful with respect to manifesting as‬‬
‫‪powerless, and so in this regard He would not be Powerful. Moreover, if it were‬‬
sufficient for the Powerful to affirm His possession of power by being powerful
over some objects of power only in potentiality, not in actuality, then His
power at certain stages would be merely potential, not actual. This would be
the case if He persisted in having power over that level of manifestation that He
transcends only in everlasting potentiality. Rather, He impels that which has
been created in time toward that which has been predestined to exist, and so
provides things and the times of things, and He manifests in powerfulness and
powerlessness, and these differentiate infinitely and without end. From this it
follows that His knowledge in relation to the stages is conditioned by all the
workings of the traces, for «He is Knowing of all things»,56 and all things are
knowing inasmuch as they witness the return of the form to its quality, and the
quality to its absolute core after its activity ends, such that He is, “and nothing is
with Him,”57 just as He remains in the unity of that whose existence He
activated. «And God speaks the truth»58 and makes His speech true.

‫اﲰﻪ اﳊﻜﻴﻢ ﺳﺒﺤﺎﻧﻪ وﺗﻌﺎﱃ‬

Al-Ḥakīm: The Wise

9.1 ١،٩

‫ﻫﺬا اﻻﺳﻢ اﻟﻜﺮﻳﻢ ﳑّﺎ اﺗ ّﻔﻖ ﻋﻠﻰ إﻳﺮاده اﻷﺋّﻤﺔ اﻟﺜﻼﺛﺔ اﻟﺒﻴﻬﻘﻲ واﻟﻐﺰاّﱄ واﺑﻦ‬
ّ ِ
{‫ﺑّﺮﺟﺎن وﳏﻠ ّﻪ ﻣﻦ اﻟﺬﻛﺮ اﻟﻌﺰﻳﺰ ﻗﻮﻟﻪ }ِإﻧ ﱠَﻚ َأﻧَﺖ ٱﻟ َْﻌِﻠﻴُﻢ ٱْﳊ َﻜﻴُﻢ ﻗَﺎَل ﻳَٰﺎ َءاَدُم‬
‫ﰲ ﺳﻮرة اﻟﺒﻘﺮة ﻗﺎل اﺑﻦ ﻋّﺒﺎس رﺿﻲ اﷲ ﻋﻨﻪ اﳊﻜﻴﻢ ﻫﻮ اﻟﺬي ﻗﺪ ﻛُﻤﻞ‬
‫ﰲ ﺣﻜﻤﺘﻪ واﻟﻌﻠﻴﻢ اﻟﺬي ﻗﺪ ﻛُﻤﻞ ﰲ ﻋﻠﻤﻪ وﻗﻴﻞ إّن اﳊﻜﻴﻢ ﻫﻮ اﳊﺎﻛﻢ وﻗﺎل‬
‫ﻗﻮم إّن اﳊﻜﻴﻢ ﻫﻮ اﻟﺬي أﺣﻜﻢ ﲟﻌﻨﻰ أﺣﻜﻢ ﻣﺎ ﺧﻠﻖ ﻣﺸﺘﱞﻖ ﻣﻦ أﺣﻜﻤُﺖ‬
‫اﻟﺸﻲء إذا اﺳﺘﻮﺛﻘﺖ ﻣﻨﻪ وﻣﻨﻌﺘﻪ أن ﻳﻔﺴﺪ وﺣﻜﻰ اﺑﻦ اﻷﻋﺮاﺑﻲ أّن اﳊﻜﻴﻢ‬
‫ﻣﺸﺘﱞﻖ ﻣﻦ ﻗﻮﻟﻚ أﺣﻜﻤﺖ اﻟﺮﺟﻞ أي رددﺗﻪ ﻋﻦ رأﻳﻪ اﳋﻄﺄ ﻛﺄﻧ ّﻪ اﻟﺬي ﻳﺮّده‬
.‫إﱃ اﻟﺼﻮاب‬
This is one of the noble names that the three eminent scholars al-Bayhaqī, al-
Ghazālī, and Ibn Barrajān agree upon as being a name of God. In the holy
revelation, it is mentioned in the verse from the Surah of the Cow: «Truly, You
are the Knowing, the Wise».59 Ibn ʿAbbās said: “The Wise is He whose wisdom
is perfect, and the Knowing is He whose knowledge is perfect.” It has also been
said that the Wise (al-ḥakīm) means the same as the Ruler (al-ḥākim). Another
group says that the Wise is the One Who makes firm (aḥkama) in the sense of
making firm that which He creates, in the sense of securing something and
preventing it from being corrupted. Ibn al-ʿArābī, for his part, says: “The Wise
derives from the expression ‘I rectified (aḥkamtu) the man’—that is, I turned
him away from his errant opinion, as if one were turning an errant person back
to what is correct.”60

9.2 ٢،٩

‫ﻛﻤﺎل ﻣﺎ ﻫﻮ ﻣﻨﻪ‬ ‫أّﻣﺎ أﻧ ّﻪ ﻛﺎﻣﻞ اﳊﻜﻤﺔ ﺗﻌﺎﱃ ﻓﻤﻨﻪ ﻳﺴﺘﻔﺎد اﻟﻜﻤﺎﻻت ﻟﻜّﻦ‬
‫ﺣﻜﻤﺔ ﻛّﻞ ﻛﺎﻣﻞ‬ ‫ﻫﻮ ﺑﺄن ﻳﻌﻄﻲ ﻛّﻞ ﻣﻮﺟﻮد ﻋﻠﻰ ﻗﺪر اﺳﺘﻌﺪاده ﻓﻜﻤﺎل‬
.‫اﻹٰﳍﻲ‬ ‫اﳊﻜﻤﺔ ﻋﻠﻰ ﻗﺪر ﻛﻤﺎل اﺳﺘﻌﺪاده وﻧﻘﺼﻪ ﻓﺎﻻﺳﺘﻌﺪاد ﻫﻮ ﺳّﺮ اﻟﻘﺪر‬
ّ
The meaning of His possessing perfect wisdom is that all perfections are
gained from Him. However, the perfection that comes from Him is that which
He bestows upon each existent according to the measure of its preparedness.
Therefore, the perfection of the wisdom of every possessor of wisdom depends
on his preparedness and the extent to which it is perfect. Preparedness is
therefore the secret of divine pre-apportioning.

9.3 ٣،٩

‫واﻋﻠﻢ أّن اﻻﺳﺘﻌﺪاد ﻗﺪ ﻳﻜﻮن ﻣﺮﻛ ّﺒًﺎ ﻣﻦ ذات اﳌﺴﺘﻌّﺪ وﻣﻦ ﻋﻮارض‬
‫وﺟﻮده وﻣﻦ ﻋﻮارض زﻣﺎﻧﻪ وﻣﻜﺎﻧﻪ ﻓﺎﻻﺳﺘﻌﺪاد ﻫﻮ ﻫﻴﺌﺔ اﺟﺘﻤﺎﻋﻴّﺔ ﲢﺼﻞ ﻣﻦ‬
‫ﳎﻤﻮع ﻣﺎ ُذﻛﺮ ﻓﺈّن اﳌﺴّﺒﺐ ﺣﻴﺚ اﻷﺳﺒﺎب واﻟﻘﺪرة ﲝﻴﺚ اﳌﻘﺪور وﺣﻴﺚ‬
‫رأﻳﺖ اﻟﻘﺪرة ﻓﺜ َّﻢ اﻟﻘﺎدر ﻓﺈًذا ﻛﻤﺎل اﳊﻜﻤﺔ اﻟﱵ ﺑﻬﺎ ﻳﺴّﻤﻰ اﳊﻜﻴﻢ ﺣﻜﻴًﻤﺎ‬
‫ﻫﻮ ﻓﺮع ﻋﻦ اﻟﻘﺪر اﳉﺎري ﻋﻠﻰ وﻓﻖ اﻻﺳﺘﻌﺪاد اﳌﺬﻛﻮر وﻫﺬا اﻟﻜﻼم ﻣﻦ‬
 .‫ﻋﺎَﱂ اﻟﻔﺮق وأّﻣﺎ ﻋﺎﱂ اﳉﻤﻊ ﻓﻬﻮ ﻓﻮق ﻫﺬا اﻟﻨَﻔﺲ‬
Preparedness may be composed of the essence of the prepared one, or from
the accidental qualities of his existence, or from the accidental qualities of his
time and place. For preparedness is a holistic condition resulting from the
combination of these variables. The Causer is wherever the secondary causes
are, and the divine power is wherever its object is, and the Powerful is wherever
you see power. Therefore, the perfected wisdom by which a wise one is named
“wise” derives from the proportion that conforms to preparedness. This
discussion pertains to the realm of separation. As for the realm of union, it
pertains to a higher register.61

9.4 ٤،٩

‫وﻣﻦ ﺟﻌﻞ اﳊﻜﻴﻢ ﲟﻌﻨﻰ اﳊﺎﻛﻢ ﻓﺈّﻣﺎ ﲟﻌﻨﻰ أن ﳛﻜﻢ ﺑﲔ ﻋﺒﺎده وإّﻣﺎ‬
‫ﺎ ﻣﻦ‬‫ﲟﻌﻨﻰ أن ﳛﻜﻢ ﻋﻠﻴﻬﻢ ﺑﻘﺪرﺗﻪ أو ﻏﲑ ذﻟﻚ وﻣﻦ ﺟﻌﻞ اﳊﻜﻴﻢ ﻣﺸﺘﻘ‬
‫أﺣﻜﻤﺖ اﻟﺸﻲء وﻣﻨﻪ اﳊﻜﻤﺔ ﻟﻠﺒﻌﲑ وﻏﲑه ﻓﻤﻌﻨﺎه اﳌﺘﻘﻦ اﳌﺎﻧﻊ ﻣﻦ ﻓﺴﺎد ﻣﺎ‬
‫ وﻳﺘﺼّﺮف ﻫﺬا اﻻﺳﻢ ﰲ ﻣﻌﺎﻧﻴﻪ ﻛﻠ ّﻬﺎ ﰲ ﻧﺴﺐ اﳊﻘﻴﻘﺔ ﻋﻠﻰ ﻣﻘﺘﻀﻰ‬.‫أﺗﻘﻨﻪ‬
.‫اﻻﻋﺘﺒﺎرات اﳌﺬﻛﻮرة‬
For those who take the Wise (al-ḥakīm) to mean the Ruler (al-ḥākim), it
means either that He judges between His servants, or that He rules over them
by His power or by another manner. For those who consider the Wise to derive
from “I secured something” (aḥkamtu), whence the bridle (ḥikmah) that
secures camels and other animals, it means the meticulous perfectionist who
prevents the corruption of what He has perfected so meticulously. This name,
moreover, operates freely in all of its meanings through the existential relations
and in accordance with the dictates of the aforementioned perspectives.

9.5 ٥،٩

‫ﻓﺄّﻣﺎ دﺧﻮل اﻻﺳﻢ اﳊﻜﻴﻢ ﰲ اﻷﲰﺎء اﻹٰﳍﻴّﺔ ﻓﺒﺎﻋﺘﺒﺎرات ﻣﻨﻬﺎ أّن ﻣﻦ‬
‫ﻇﻬﺮت ﺣﻜﻤﺘﻪ ﻓﻘﺪ دﺧﻞ اﳊﻜﻴﻢ ﰲ اﻻﺳﻢ اﻟﻈﺎﻫﺮ وﻣﻦ ﺑﻄﻨﺖ ﺣﻜﻤﺘﻪ ﻓﻘﺪ‬
‫دﺧﻞ ﰲ اﻻﺳﻢ اﻟﺒﺎﻃﻦ وﻣﻦ ﻋﻈﻤﺖ ﺣﻜﻤﺘﻪ ﻓﻘﺪ دﺧﻞ اﻻﺳﻢ اﳊﻜﻴﻢ ﰲ‬
‫اﻟﻌﻈﻴﻢ وﻳﺪﺧﻞ ﰲ اﳋﺒﲑ ﺑﺎﳋﱪة ا ﺘّﺼﺔ ﺑﺎﳊﻜﻤﺔ وﻳﺪﺧﻞ ﰲ اﳌﻌﻄﻲ إذا‬
‫أﻋﻄﻰ اﳊﻜﻤﺔ ﻏﲑه وﻳﺪﺧﻞ ﰲ اﳌﺎﻧﻊ إذا ﻣﻨﻊ اﳊﻜﻤﺔ ﻏﲑه وﳚﻮز أن ﺗﻘﻮل‬
‫دﺧﻠﺖ ﻫﺬه اﻷﲰﺎء اﳌﺬﻛﻮرة ﰲ اﻻﺳﻢ اﳊﻜﻴﻢ وﻫﺬا أﳕﻮذج إذا اﻋﺘﱪﺗﻪ‬
.‫وﺟﺪت دﺧﻮل اﻷﲰﺎء ﺑﻌﻀﻬﺎ ﰲ أﺣﻜﺎم ﺑﻌﺾ‬
The Wise is included within the other divine names from several
perspectives. An example is that when someone’s wisdom becomes manifest
the Wise is included within the Manifest. Conversely, when someone’s wisdom
is hidden, the Wise is included within the Nonmanifest. Likewise, when
someone’s wisdom is magnificent, the Wise is included within the Magnificent.
The Wise is also included within the Aware through the awareness specific to
wisdom; and it is included within the Bestower when He bestows wisdom upon
others; and it is included within the Preventer when He prevents others from
wisdom. One could also say that these names are included within the Wise. If
you ponder this example, you will find that the names are included in one
another’s properties.

9.6 ٦،٩

‫اﻧﺘﺴﺎب اﳊﻜﻤﺔ إﱃ ﻏﲑ اﻵدﻣﻴّﲔ واﳌﻼﺋﻜﺔ إذ ﻗﺪ ﻳﻘﻮﻟﻮن إّن‬ ‫وﻗﺪ ﲢﻘّﻘﻨﺎ‬

‫وﻫﻲ ﻗﺴﻂ ﻣﻦ ﺣﻜﻤﺔ اﳊﻜﻴﻢ ﺳﺒﺤﺎﻧﻪ ﻇﻬﺮت ﻓُﺴّﻤﻴﺖ ﻃﺒﻴﻌﺔ‬ ‫اﻟﻄﺒﻴﻌﺔ ﺣﻜﻴﻤﺔ‬
‫ﻣﺮﺗﺒﺔ وﺟﻮدﻫﺎ وإﻻ ﻓﻬﻲ ﺣﻜﻤﺔ اﳊﻜﻴﻢ ﺳﺒﺤﺎﻧﻪ وﺗﻌﺎﱃ وﻛّﻞ‬ ‫ﺑﺎﻻﻧﺘﺴﺎب إﱃ‬
‫أﺣﻜﻢ أو ﻧﺎل اﳊﻜﻤﺔ ﻓﺈّﳕﺎ ﻧﺎل ﺻﻔﺔ ﻣﻦ ﺻﻔﺎت اﳊﻜﻴﻢ‬ ‫ﻣﻦ ﺣﻜﻢ أو‬
.‫ﺳﺒﺤﺎﻧﻪ وﺗﻌﺎﱃ‬
It is certainly true that wisdom is not only ascribed to humans and angels.
They say that nature is wise, which means that it is a portion of the wisdom of
the Wise that became manifest and was called “nature” by attribution to its own
level of existence. Yet it is none other than the wisdom of the Wise; and to rule
(ḥakama) is to firmly secure (aḥkama); and to acquire wisdom (ḥikmah) is to
acquire one of the qualities of the Wise.

9.7 ٧،٩

‫ ﻓﺈن وﺟﺪت ﺣﻜﻴًﻤﺎ ﻓﻘﺪ وﺟﺪت‬١‫واﻟﺼﻔﺔ ﻻ ﺗﻘﻮم إﻻ ﺑﺎﳌﻮﺻﻮف اﳊّﻖ‬

‫اﳊﻜﻴﻢ اﳊّﻖ وذﻟﻚ ﻷّن اﻟﻘﻴّﻮﻣﻴّﺔ اﻟﱵ ﻗﺎم ﺑﻬﺎ ذﻟﻚ اﳊﻜﻴﻢ ﻣﺘ ّﺼﻠﺔ ﻏﲑ‬
‫ﻣﻨﻔﺼﻠﺔ واﻟﻘﻴّﻮم ﺗﻌﺎﱃ ﺑﻪ ﻗﺎم ﻛّﻞ ﻣﻮﺟﻮد ﻓﻠﻴﺲ ﻳﻔﻘﺪه ﺷﻲء واﻟﻘﻴّﻮﻣﻴّﺔ ﻫﻲ‬
‫اﻟﱵ }ُْﳝِﺴُﻚ ٱﻟﱠﺴ َٰﻤ َٰﻮِت َوٱ ْ َﻷْرَض َأن ﺗَُﺰوَﻻ َوﻟ َِﺌﻦ َزاﻟ َﺘَﺂ ِإْن َأْﻣَﺴَﻜُﻬَﻤﺎ ِﻣْﻦ َأَﺣٍﺪ‬
‫ِّﻣﻦ ﺑَْﻌِﺪِه ٓ{ ﻓﺈذا رأﻳﺖ اﳊﻜﻤﺔ ﻓﻬﻨﺎك اﳊﻜﻴﻢ اﳊّﻖ ﻓﻼ ﺗﺴﺘﻮﺣﺶ واﺳﺘﺄﻧﺲ‬
‫ﻓﺈﻧ ّﻚ ﲝﻀﺮﺗﻪ وﳌ ّﺎ ﻛﺎن اﳌﻮﺟﻮد ﰲ اﳋﺎرج وﰲ اﻟﺪاﺧﻞ ﻛﻠ ّﻪ ﻋﻠﻰ ﻣﻘﺘﻀﻰ‬
‫اﳊﻜﻤﺔ ﻛﺎن اﳊﻜﻴﻢ ﺳﺒﺤﺎﻧﻪ ﻏﲑ ﻏﺎﺋﺐ ﻋﻦ ﺗﻠﻚ اﳊﻀﺮات ﻓﺈًذا ﲨﻴﻊ ﻣﺮاﺗﺐ‬
‫اﳌﻮﺟﻮدات ﻫﻲ ﺣﻀﺮات ُﻋًﻼ وإﻧ ّﻪ ﻟﻴﺲ ﻓﻴﻬﺎ ﺳﻔﻠﻲ إّﻻ ﻋﻨﺪ ﻧﻈﺮ أﻫﻞ‬
ّ
.‫اﳊﺠﺎب وﺑﺎﻋﺘﺒﺎر ﻟﻐﺔ أﻫﻞ اﻻﻏﱰاب‬
.‫ )ﲟﻌﻨﻰ اﻻﻧﻄﺒﺎع( وردت ﰲ اﳍﺎﻣﺶ‬:‫ ب‬١
A quality subsists only in the one who is truly qualified by it. Therefore, when
you find a wise person, you have found the truly Wise. For the quality of self-
subsistence by which that possessor of wisdom subsists is connected, not
disconnected. Moreover, the Self-Subsisting by Whom every existent subsists is
not devoid of anything. The quality of self-subsistence is what «maintains the
heavens and the earth, lest they fall apart. And were they to fall apart, none
would maintain them after Him».62 Wherever there is wisdom, there is also the
truly Wise. So do not be alienated, but find His intimacy, for you are in His
presence. Moreover, since existents both outwardly and inwardly conform to
the dictates of wisdom, the Wise is not absent from any of these presences. All
levels of existents are therefore exalted presences, and there are no base
presences in them except through the gaze of the veiled intellects and the
perspective of those who speak in the language of separation.

9.8 ٨،٩
‫واﻋﻠﻢ أّن ﻣﻦ أراد ﺗﻌﻈﻴﻢ ﺷﻌﺎﺋﺮ اﷲ ﺗﻌﺎﱃ ﻣﻦ ﺣﻴﺚ اﲰﻪ اﳊﻜﻴﻢ‬
‫ﻓﻠﻴﻌﻈّﻢ اﳊﻜﻤﺔ ﺣﻴﺜﻤﺎ وﺟﺪﻫﺎ وﻟﻴﺤّﺐ ﻛّﻞ ﻣﻦ ﺗﺴّﻤﻰ ﺣﻜﻴًﻤﺎ وﻟﻮ ﺑﺎﻻﺳﻢ‬
.‫ﻓﻘﻂ ﻓﺈّن اﻟﻮﺻﻠﺔ اﻹٰﳍﻴّﺔ ﻣﻦ ﺣﻴﺚ اﻋﺘﺒﺎر ﻫﺬا اﻻﺳﻢ ﺷﺎﻣﻠﺔ اﳌﻮﺟﻮدات‬
Whoever wishes to honor the signs of God with respect to His name the Wise
should honor wisdom wherever he encounters it, and should love anyone who
is called wise even if only by name, for the divine connection with respect to
this name embraces all existent things.

‫اﲰﻪ اﻟﺘّﻮاب ﻋّﺰ وﺟّﻞ‬

Al-Tawwāb: The Ever-Turning

10.1 ١،١٠

‫ورد ﰲ اﻟﺒﻘﺮة ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ }ِإﻧ ﱠُﻪ ُﻫَﻮ ٱﻟﺘ ﱠﱠﻮاُب ٱﻟﱠﺮِﺣﻴُﻢ{ واﺗ ّﻔﻖ ﻋﻠﻰ إﻳﺮاده‬
‫اﻷﺋّﻤﺔ اﻟﺜﻼﺛﺔ اﻟﺒﻴﻬﻘﻲ واﻟﻐﺰاّﱄ واﺑﻦ ﺑّﺮﺟﺎن واﺷﺘﻘﺎﻗﻪ ﻣﻦ ﻣﻌﻨﻰ ﺗﺎب أي رﺟﻊ‬
ّ
‫وﻣﻘﺼﻮده ﰲ ﻟﺴﺎن اﻟﻌﻠﻢ اﻟﺬي ﻳﻌﻮد إﱃ اﻟﺘﺎﺋﺒﲔ ﻷﻧ ّﻬﻢ ﻋﺎدوا إﱃ ﻃﺎﻋﺘﻪ‬
‫ﻓﺄوﺟﺐ ﻋﻠﻰ ﻧﻔﺴﻪ اﻟﻌﻮد إﻟﻴﻬﻢ ﺑﺎﻟﻌﻔﻮ وﻣﻘﺎﺑﻠﺘﻬﻢ ﺑﺎﻟﺼﻔﺢ اﳉﻤﻴﻞ وإﻧ ّﻬﻢ ﻛﻠ ّﻤﺎ‬
‫ﻋﺎدوا إﻟﻴﻪ ﻋﺎد ﺑﺬﻟﻚ إﻟﻴﻬﻢ وأّﻣﺎ ﻣﺎ ﰲ اﻟﻔّﻌﺎل ﻣﻦ اﳌﺒﺎﻟﻐﺔ ﻓﻸﻧ ّﻪ ﻳﻌﻮد إﱃ‬
.‫ﻛّﻞ ﻋﺎﺋﺪ إﻟﻴﻪ ﻓﻴﻜﱶ ﻋﻮده ﻟﻜﱶة اﻟﻌﺎﺋﺪﻳﻦ إﻟﻴﻪ ﻓﻴﻨﺎﺳﺐ اﳌﺒﺎﻟﻐﺔ‬
This name is mentioned in the Surah of the Cow in the verse: «Indeed, He is
the Ever-Turning, the Ever-Merciful».63 The three eminent scholars al-
Bayhaqī, al-Ghazālī, and Ibn Barrajān agree that it is a name of God. It derives
its meaning from the verb “to turn” (tāba). In the language of exoteric
knowledge, the name means “He who turns toward those who repent,” because
the latter return to Him in obedience, and He therefore obliges Himself to turn
toward the repenters in forgiveness and to receive them with graceful
forbearance. Each time they turn to Him, He turns to them in that manner. The
‫‪emphatic form faʿʿāl, whence al-Tawwāb, implies that He turns to whomever‬‬
‫‪turns to Him, and is frequently turning due to the frequency of those who turn‬‬
‫‪to Him, whence the emphasis.‬‬

‫‪10.2‬‬ ‫‪٢،١٠‬‬

‫وأّﻣﺎ ﻣﺎ ﻳﻘﺘﻀﻴﻪ اﻟﻌﺮﻓﺎن ﻓﺎﳌﺒﺎﻟﻐﺔ ﻣﺘﻌﻠ ّﻘﺔ ﺑﻜﻮن اﻟﻌﻮد ﻣﻦ اﻟﻌﺒﺪ ﰲ اﳊﻘﻴﻘﺔ‬
‫إّﳕﺎ ﻫﻮ ﻣﻨﻪ وﻗﺪ ورد ﰲ ﺑﻌﺾ اﳌﻨﺎﺟﺎة ﻳﺎ ﻋﺒﺪي أﻧﺎ أﺷﻮق إﻟﻴﻚ ﻣﻨﻚ إّﱄ‬
‫ﺗﻄﻠﺒﲏ ﺑﻄﻠﱯ وأﻧﺎ أﻃﻠﺒﻚ ﺑﻄﻠﺒﻚ وﺑﻄﻠﱯ وﻫﺬا ﻳﺮﺟﻊ إﱃ ﺗﻮﺣﻴﺪ اﻟﻔﻌﻞ‪.‬‬
‫‪Esoterically, the emphatic form (faʿʿāl) pertains to the fact that the servant’s‬‬
‫‪turning is really His turning. A traditional saying attributed to God is: “My‬‬
‫‪servant, I yearn more to meet you than you yearn to meet Me. You seek Me‬‬
‫”‪through my quest for you; and I seek you through both your quest and Mine.‬‬
‫‪This discourse goes back to the oneness of God’s acts.‬‬

‫‪10.3‬‬ ‫‪٣،١٠‬‬

‫واﻋﻠﻢ أّن ﻫﺬا اﻻﺳﻢ اﻟﻜﺮﻳﻢ أﺧّﺺ اﻷﲰﺎء ﺑﺄﻫﻞ اﻟﱰﻗ ّﻲ ﰲ اﻟﺴﻔﺮ اﻷّول‬
‫وﻫﻮ ﺳﻔﺮ أﻫﻞ اﻟﺘﺠﻠ ّﻴّﺎت اﻷﲰﺎﺋﻴّﺔ وﻣﻌﻨﻰ ذﻟﻚ أّن اﻟﺴﺎﻟﻚ إذا ﺣﺼﻞ ﻟﻪ‬
‫ﲰﻲ ﻋﺎرﻓ ًﺎ ﻓﺎﷲ ﺗﻌﺎﱃ ﻣﺘﺠّﻞ ﻣﻦ ﺣﻀﺮة‬ ‫ﲡّﻞ ﻣﻦ اﻟﺘﺠﻠ ّﻴﻴﺎت اﻷﲰﺎﺋﻴﺔ اﻹٰﳍﻴّﺔ ّ‬
‫ذﻟﻚ اﻻﺳﻢ ﻓﺈن اﺗ ّﻔﻖ أن ﻛﺎن اﻻﺳﻢ اﳌﺬﻛﻮر ﻟﻪ ﻣﻘﺎﺑﻞ ﻣﻦ اﻷﲰﺎء ﻣﺜﻞ‬
‫ﻣﻘﺎﺑﻠﺔ اﳌﻌﻄﻲ ﻟﻠﻤﺎﻧﻊ أو اﻟﻀﺎّر ﻟﻠﻨﺎﻓﻊ أو اﻟﺒﺎﻃﻦ ﻟﻠﻈﺎﻫﺮ أو اﻷّول ﻟﻶﺧﺮ ﻓﻼ‬
‫ﺷّﻚ أّن ﺣﺼﻮل اﻟﺘﺠﻠ ّﻲ ﻣﻦ أﺣﺪ أﻣﺜﺎل ﻫﺬه اﻷﲰﺎء ﻫﻮ ﺗﻌّﺮٌف ﻳﻘﺘﻀﻲ‬
‫ﺗﻨّﻜﺮ اﻻﺳﻢ اﳌﻘﺎﺑﻞ ﻟﻪ ﺣﺘ ّﻰ ﻳﱰﻗ ّﻰ ذﻟﻚ اﻟﺴﺎﻟﻚ ﻣﻦ اﳊّﺪ اﻟﺬي ﺑﲔ ذﻳﻨﻚ‬
‫اﻻﲰﲔ اﻟﺬي ﻫﻮ ﺑﺮزخ اﳉﻤﻊ واﻟﺘﻔﺮﻗﺔ ﺑﻴﻨﻬﻤﺎ ﻓﻴﻮﺻﻞ ﻣﻦ ذﻟﻚ إﱃ اﳌﻄﻠﻊ‬
‫ﻓﺘﻨﻜﺸﻒ ﻟﻪ ﺣﻀﺮة اﻻﺳﻢ اﳌﻘﺎﺑﻞ ﻟﻼﺳﻢ اﻟﺬي ﻛﺎن ﲡﻠ ّﻰ ﻟﻪ أّوًﻻ ﻓﻴﻜﻮن‬
‫ﺗﻌﺎﱃ ﻗﺪ ﻋﺎد إﻟﻴﻪ ﺑﺼﻔﺔ أﻧ ّﻪ ﺗّﻮاب أي ﻋّﻮاد ﻓﺤﺼﻞ ﻟﻪ ﺗﻌّﺮﻓﻪ ﺗﻌﺎﱃ ﻣﻦ‬
‫ﺣﻴﺚ ﻗﺪ ﻛﺎن ﻳﻨﻜﺮ ﻋﻠﻴﻪ ﰲ ﺣﻀﺮة اﳌﻘﺎﺑﻠﺔ ﺑﲔ ذﻳﻨﻚ اﻻﲰﲔ‪.‬‬
‫‪Of all the names, this noble name pertains most specifically to those who are‬‬
ascending on their first journey; that is, the journey of those who experience
disclosures of the names.64 In other words, when the wayfarer experiences a
disclosure of a divine name, he is called a recognizer because God discloses
Himself to him from the presence of that particular name. And if that disclosed
name happens to have a counterpart—such as the Giver and the Preventer, or
the Benefiter and the Harmer, or the Nonmanifest and the Manifest, or the
First and the Last—then the disclosure of that name will cause the wayfarer to
recognize it but be blind to its counterpart, at least until he ascends beyond the
boundary between those two names—which is the isthmus of union and
separation between them. From here the wayfarer will be taken to the place of
ascent, where the presence of the counterpart will disclose itself to him. Thus
God will turn to Him with the quality of the Ever-Turning—that is, the Ever-
Returning—and he will attain recognition of Him where before he had been
blind to Him in the presence of the confrontation between those two names.65

10.4 ٤،١٠

‫وإن ﱂ ﻳﻜﻦ اﻻﺳﻢ ﻣﺜًﻼ ﻣﻦ اﻷﲰﺎء اﻟﱵ ﳍﺎ ﻣﻘﺎﺑﻞ ﻣﺜﻞ اﷲ واﻟﺮﺣﻢـٰن‬

‫وﻣﺎ ﻟﻌﻠ ّﻪ ﻛﺎن ﻣﻦ ﻫﺬا اﻟﻘﺒﻴﻞ ﻓﺈﻧ ّﻪ أﻳًﻀﺎ ﻋﻨﺪ اﻧﺘﻘﺎﻟﻪ ﰲ اﻟﱰﻗ ّﻲ إﱃ ﺣﻀﺮة‬
‫اﺳﻢ آﺧﺮ ﺑِﺘﺠّﻞ آﺧﺮ ﻳﻜﻮن اﳊّﻖ ﺗﻌﺎﱃ ﺗّﻮاﺑ ًﺎ إﻟﻴﻪ أي ﻋّﻮاًدا إﻟﻴﻪ وإن ﱂ‬
‫ﻳﻜﻦ ﻗﺪ ﺗﻨّﻜﺮ ﻋﻠﻴﻪ ﻗﺒﻞ وذﻟﻚ ﻷّن ﻫﺬا اﻻﺳﻢ اﳌﺘﺠّﺪد ﺣﺼﻮل ﲡﻠ ّﻴﻪ ﱂ‬
‫ﻳﻜﻦ اﳊّﻖ ﺳﺒﺤﺎﻧﻪ وﺗﻌﺎﱃ ﻣﺘﺠﻠ ّﻴ ًﺎ ﻣﻨﻪ ﻋﻠﻰ ﻫﺬا اﻟﻌﺒﺪ ﻓﻜﺄﻧ ّﻪ ﻣﺘﻨّﻜﺮ ﻋﻠﻴﻪ‬
‫ﲋل‬ّ ‫ﻓﺈذا ﺣﺼﻞ ﻣﻨﻪ اﻟﺘﺠﻠ ّﻲ اﻹٰﳍّﻲ ﻛﺎن ﻛﺄﻧ ّﻪ ﺗﺎب إﻟﻴﻪ أي رﺟﻊ وذﻟﻚ ﻟﺘ‬
‫اﻟﻐﻴﺒﺔ ﻣﲋﻟﺔ اﻟﺬﻫﺎب وﲡّﺪد اﻟﺸﻬﻮد ﻣﲋﻟﺔ اﻟﻌﻮد ﺛّﻢ ﻻ ﻳﺰال أﻫﻞ ﻫﺬا اﻟﱰﻗ ّﻲ‬
‫أﻋﲏ اﻟﺴﺎﺋﺮﻳﻦ ﰲ اﻟﺴﻔﺮ اﻷّول وﻫﻢ اﻟﺬﻳﻦ ﺳﺎﻓﺮوا إﱃ اﷲ ﺗﻌﺎﱃ ﻳﻨﺘﻘﻠﻮن ﰲ‬
‫اﻟﱰﻗ ّﻲ واﳊّﻖ ﺗﻌﺎﱃ ﻳﺘﻮب ﻋﻠﻴﻬﻢ ﺑﺘﻌّﺮﻓﻪ إﻟﻴﻬﻢ ﺣﺘ ّﻰ ﺗﺬﻫﺐ ﻧﺴﺒﺔ ﻋﺎرف‬
‫وﻣﻌﺮوف وواﺻﻒ وﻣﻮﺻﻮف وذﻟﻚ ﰲ ﻧﻬﺎﻳﺔ اﻟﺴﻔﺮ اﻷّول وﻫﻮ ﻣﻘﺎم ﻗﻮﳍﻢ‬
‫ﲰﺎه اﻟﻨﻔّﺮي ﻣﻮﻗﻒ‬ ّ ‫وﻫﻮ اﻵن ﻋﻠﻰ ﻣﺎ ﻋﻠﻴﻪ ﻛﺎن أي وﻻ ﺷﻲء ﻣﻌﻪ و‬
.‫اﻟﻮﻗﻔﺔ‬
However, if the name does not have a counterpart, such as Allāh, the All-
Merciful, or another such name, then when, through another disclosure, the
wayfarer advances to the presence of another name, God will be Ever-Turning
toward him—that is, Ever-Returning to him—even though God may not have
disguised Himself from him previously. This is because God had not previously
disclosed Himself to that particular servant through that ever-renewing name,
and so it is as if it was unfamiliar to him. When he experiences the divine self-
disclosure through that name, it is as though it is turning toward him—that is,
returning to him. For nondisclosure is akin to a departure, and renewal of
witnessing is akin to a return. Then, as the spiritual travelers—by which I mean
the wayfarers on the first journey to God—continue to advance, God turns to
them by making Himself known to them. This continues until the relation
between knower and known, subject and object, disappears, at the end of the
first journey, which is the station of their saying: “He is now as He ever was”—
that is, when “nothing was with Him.”66 Al-Niffarī called this the station of
halting.67

10.5 ٥،١٠

‫ﻓﺎﻻﺳﻢ اﻟﺘّﻮاب ﺟّﻞ وﻋﻼ ﰲ ﺣﻀﺮات اﻷﲰﺎء ﻋﺎﺋﺪ إﱃ أﻫﻞ ﻫﺬا اﻟﺴﻠﻮك‬
‫ﺑﺎﻟﺘﻮب أي اﻟﺮﺟﻮع وﻟﻴﺲ ﻓﻮق ﻣﻘﺎم اﻟﻮﻗﻔﺔ اﻟﱵ ﻫﻲ ﻧﻬﺎﻳﺔ اﻟﺴﻔﺮ اﻷّول ﻧﺴﺒﺔ‬
‫ﻟﻼﺳﻢ اﻟﺘّﻮاب وإن ﻛﺎﻧﺖ اﻷﲰﺎء ﻛﻠ ّﻬﺎ ﺗﺜﺒﺖ ﰲ اﻟﺴﻔﺮ اﻟﺜﺎﻧﻲ اﻟﺬي ﻫﻮ ﻓﻮق‬
‫ﻫﺬا اﻟﺴﻔﺮ ﻟﻜّﻦ ﻋﻮدﻫﺎ ﲟﻌﻨﻰ ﲢﻘّﻖ ﺗﻔﺼﻴﻞ اﻟﻮﺣﺪاﻧﻴّﺔ ﻟﺘﺘﻌّﲔ اﳌﺮاﺗﺐ ﰲ‬
‫ﺷﻬﻮد اﻟﺸﺎﻫﺪ ﻓﺈﻧ ّﻪ ﻗﺪ ﻛﺎن ﰲ ﻣﻘﺎم اﻟﻄﻤﺲ اﻟﺬي اﻟﻔﻨﺎء ﺑﺎﺑﻪ ﻓﻌﺎد ﰲ‬
‫اﻟﱰﻗ ّﻲ اﻟﺬاﺗﻲ ﻳﺴﺘﺠﻠﻲ اﻟﻜﱶة ﰲ اﻟﻮﺣﺪة ﺑﻌﺪﻣﺎ ﻛﺎن ﻳﻨﻜﺮ اﻟﻜﱶة وﳚﻬﻠﻬﺎ وﻻ‬
ّ
‫ﻳﺮى اﻷﻏﻴﺎر وﻻ ﻳﻌﻘﻠﻬﺎ وﻣﻦ ﻫﺬا ﻣﻘﺎﻣﻪ ﻻ ﻳﻘﺎل ﻓﻴﻪ أﻧ ّﻪ ﻳﺘﻮب اﻻﺳﻢ اﻟﺘّﻮاب‬
‫إﻟﻴﻪ ﺑﻞ ﻛّﻞ اﺳﻢ ﺗﺎﺋﺐ إﻟﻴﻪ ﲝﻘﻴﻘﺔ ﻇﻬﻮره ﰲ اﻟﻌﲔ اﻟﻮاﺣﺪة وﻗﺪ ﻳﺼّﺢ أن‬
‫ﻳﻘﺎل إّن اﻷﲰﺎء ﻛﻠ ّﻬﺎ دﺧﻠﺖ ﰲ اﻻﺳﻢ اﻟﺘّﻮاب ﰲ ﻫﺬه اﳊﻀﺮة ﻟﻜﻦ ﻻ ﻷﻧ ّﻬﺎ‬
‫ﰲ اﻻﺳﻢ اﻟﺘّﻮاب ﺑﻞ ﻷﻧ ّﻬﺎ ﻋﲔ اﻟﻌﲔ ﻓﺈذا ﻋﻠﻤﺖ ﻫﺬا ﻋﻠﻤﺖ أﻧ ّﻪ ﻻ ﻋﻮد‬
.‫ﻟﻼﺳﻢ اﻟﺘّﻮاب ﻓﻴﻤﺎ ﻓﻮق ﻣﻘﺎم اﻟﻮﻗﻔﺔ ﻣﻦ اﻟﺴﻔﺮ اﻟﺜﺎﻧﻲ‬
Therefore, the Ever-Turning, within the presences of the names, returns to
these wayfarers in repentant turning, or in returning. Moreover, there is no
relation to the Ever-Turning beyond the station of halting, which is the end of
the first journey. For although all the names are affirmed in the second journey,
which is above this journey, their return means the realization of the
differentiation of oneness in order for the levels to become determined in the
witnesser’s witnessing. For he was in the station of obliteration whose door is
annihilation, and then returned in essential ascension to manifest multiplicity in
unity after having denied and ignored multiplicity, without either seeing or
conceiving of separative entities. It is not said that the Ever-Turning turns to
the one who is in this station. Rather, every name turns to him through the
reality of His manifestation within a single entity. It would also be correct to say
that all the names are included within the Ever-Turning in this presence, not
because they are under the Ever-Turning, but because they are the entity of
entities. If you know this, you also know that there is no return of the Ever-
Turning beyond the station of halting at the second journey.

10.6 ٦،١٠

‫وأّﻣﺎ ﻇﻬﻮر أﺣﻜﺎم اﻻﺳﻢ اﻟﺘّﻮاب ﻣﻦ ﺣﻀﺮات أﺳﻔﻞ ﻣﻦ ﻣﻘﺎم اﻟﺴﻔﺮ‬

‫اﻷّول ﻓﻬﻮ إن ﻛﺎن ﰲ ﺣﻀﺮات ﺣﺠﺎﺑﻴّﺔ وﻣﻘﺎﻣﺎت اﻏﱰاﺑﻴّﺔ إّﻻ أّن اﻻﺳﻢ‬
‫اﻟﺘّﻮاب ﻇﺎﻫﺮ ﺑﺎﻟﻔﻌﻞ ﰲ ﺗﻠﻚ اﳌﻘﺎﻣﺎت وﻛﺬﻟﻚ ﻫﻮ ﰲ ﻋﻮده ﻋﻠﻴﻨﺎ ﺑﺎﻟﻌﻄﺎء‬
‫ﺑﻌﺪ اﳌﻨﻊ أو اﳋﻔﺾ ﺑﻌﺪ اﻟﺮﻓﻊ أو اﻟﺒﺴﻂ ﺑﻌﺪ اﻟﻘﺒﺾ وﺑﺎﳉﻤﻠﺔ ﻓﺤﻴﺚ ﻇﻬﺮ‬
‫ﺣﻜﻢ وﺟﻮده ﰲ ﲡّﺪد ﻧﻌﻤﻪ ﻓﻬﻮ اﻟﻌّﻮاد ﺑﺎﳋﲑات أي اﻟﺘّﻮاب وﺣﻴﺚ ﻇﻬﺮت‬
‫ﻧﻘﻤﻪ ﻓﻬﻮ اﻟﻌّﻮاد ﰲ ﻇﻬﻮر ﻧﻘﻤﻪ ﻣﻦ ﺣﻀﺮات أﲰﺎء اﻻﻧﺘﻘﺎم ﻛﺎﳉّﺒﺎر واﻟﻘّﻬﺎر‬
‫ﺎ ﺻﺮﻓ ًﺎ‬ ‫واﳌﻨﺘﻘﻢ واﻟﺸﺪﻳﺪ اﻟﺒﻄﺶ وﺧﺼﻮًﺻﺎ ﻣﺎ ﻛﺎن ﻣﻦ ﻫﺬه اﻷﲰﺎء وﺟﻮدﻳ‬
.‫ﺎ ﻛﺎﳌﺎﻧﻊ‬‫ﻛﺎﻟﺪاﻓﻊ ﻻ ﻋﺪﻣﻴ‬
Although the manifestation of properties of the Ever-Turning at presences
before the first journey occurs in presences of the veil and stations of
separation, the Ever-Turning actually manifests in those stations. It is similar to
His return to us in bestowal after deprivation, or in abasement after exaltation,
or in expansion after contraction. In general, whenever the property of His
existence is manifested through the renewal of His blessings, it is He who is
Returning, or Ever-Turning, with all manner of graces. And whenever His
vengeful afflictions manifest, He is the Ever-Turning by manifesting His
vengeful afflictions from the presences of the names of vengeance such as the
All-Dominating, the Subjugating, the Avenger, and the Severe in Assault. This
is especially true for the names of pure existence such as the Repeller, but not
for the names of nonexistence such as the Preventer.

10.7 ٧،١٠

‫واﻋﻠﻢ أّن ﻇﻬﻮر اﻟﺜﻤﺎر ﻣﻦ ﺳﺎﺋﺮ اﻷﺷﺠﺎر وﻇﻬﻮر اﳌﻄﻠﻮب ﻣﻦ َﻋﻮد ُﻋﻮد‬
‫اﳊﺒﻮب ﰲ اﻟﻨﺒﺎت ﺑﺎﶈﺒﻮب وﺑﺎﳉﻤﻠﺔ ﻓﻜّﻞ ﻓﺼﻞ ﻋﺎﺋﺪ ﰲ ﻛّﻞ ﻋﺎم ﻛﺎﻟﻨﺒﺎت‬
‫ﻋﻠﻰ اﺧﺘﻼف أﻧﻮاﻋﻪ أو ﰲ أﻗّﻞ ﻣﻦ ﻋﺎم أو أﻛﱶ ﺑﻞ وﻛّﻞ ﺷﻲء ﻓﺼًﻼ‬
‫ﻛﺎن أو ﻏﲑه ﻓﺈﻧ ّﻪ َﻋﻮد ﻣﻦ اﻟﺘّﻮاب ﺳﺒﺤﺎﻧﻪ ﲝﻘﺎﺋﻖ ﻣﺎ ﻳﺒﺪو وﺿﺎﺑﻄﻪ أّن ﻛّﻞ‬
‫ﻣﺎ ﻋﺎد وﻟﻮ ﻣّﺮة أو ﻛّﺮ اﻟﻜّﺮة ﺑﻌﺪ اﻟﻜّﺮة ﻓﻬﻮ ﻣﻦ اﻻﺳﻢ اﻟﺘّﻮاب ﻓﺄّﻣﺎ أﻫﻞ‬
‫اﻟﻌﻠﻢ ﻓﻴﻘﻮﻟﻮن إّن اﷲ ﺗﻌﺎﱃ أﻧﺒﺖ ﳍﻢ اﻟﺰرع وأدّر ﳍﻢ اﻟﻀﺮع وأﺟﺮاﻫﻢ ﻋﻠﻰ‬
‫ﻬﻮﻟﺔ وأّﻣﺎ أﻫﻞ اﻟﺸﻬﻮد‬‫اﻟﻌﻮاﺋﺪ اﳉﻤﻴﻠﺔ واﳌﺄﻟﻮﻓﺎت اﳌﺄﻣﻮﻟﺔ اﳌﻌﻠﻮﻣﺔ ﻣﻨﻬﺎ وا‬
‫ﻓﻴﻘﻮﻟﻮن إﻧ ّﻪ ﺗﻌﺎﱃ ﻇﻬﺮ ﺑﺎﲰﻪ اﻟﺘّﻮاب ﻹﻛﻤﺎل أﻫﻞ اﳊﺠﺎب وأﻇﻬﺮ اﻹﺛﺎﺑﺔ ﻣﻦ‬
.‫اﲰﻪ اﻟﻮّﻫﺎب‬
The appearance of fruits on the trees and the fulfillment of desires when
seeds repeatedly produce growth on the branches of plants come from the
Ever-Turning. In summary, every yearly cycle, such as vegetal growth in all its
variety, or cycles that last more or less than a year, and in fact all returns in all
things, be they seasons or otherwise, are the Ever-Turning returning with the
realities of all that becomes apparent. As a general rule, all things that return,
whether only once or time and again, are from the Ever-Turning. Exoteric
scholars say that God caused their crops to grow, and their livestock to give
milk, and that this pleasing and wonted predictability, both known and
unknown, is His doing. Those who witness, for their part, say that God
manifests Himself through His name the Ever-Turning in order to bring veiled
intellects to perfection, and that He manifests His reward from His name the
Bestower.

‫اﲰﻪ اﳌﻔﻀﻞ ﺗﺒﺎرك وﺗﻌﺎﱃ‬

 Al-Mufḍil: The One Who Favors

11.1 ١،١١

‫اﻷﻧﺪﻟﺴﻲ وورد ﰲ‬ ‫ﻫﺬا اﻻﺳﻢ اﻟﻜﺮﻳﻢ اﻧﻔﺮد ﺑﺈﻳﺮاده أﺑﻮ اﳊﻜﻢ ﺑﻦ ﺑّﺮﺟﺎن‬
ّ
‫َﻋﻠ َﻰ ٱﻟ ْ َٰﻌﻠ َِﻤَﲔ{ وﻻ‬ ‫اﻟﻜﺘﺎب اﻟﻌﺰﻳﺰ ﰲ اﻟﺒﻘﺮة ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ }َوَأﻧِ ّﻰ َﻓﱠﻀﻠ ْﺘُُﻜْﻢ‬
‫ﻳَﺸّﻚ ﻓﻴﻪ ﻓﻼ ﺷّﻚ‬ ‫ﺷّﻚ أّن اﺷﺘﻘﺎﻗﻪ ﻣﻦ اﻟﺘﻔﻀﻴﻞ واﻟﺘﻔﻀﻴﻞ ﻣﻌﻨ ًﻰ ﻣﻔﻬﻮم ﻻ‬
.‫ﰲ اﻻﺳﻢ ﻣﻨﻪ‬
This noble name is only considered to be a divine name by Ibn Barrajān. Its
place of occurrence in the Holy Book is in the Surah of the Cow in the verse: «I
have favored you above the worlds».68 It certainly derives from “to favor.”
Given that the meaning of “to favor” is well known and uncontested, there is no
uncertainty about the meaning of the divine name that derives from it.

11.2 ٢،١١

‫وﺣﻘﻴﻘﺘﻪ أّن اﻻﺳﺘﻌﺪادات ﻣﺘﻔﺎوﺗﺔ ﻓﻤﻦ ﻛﺎن اﺳﺘﻌﺪاده أﰎّ ﻣﻦ ﺳﺎﺋﺮ‬

‫اﻻﺳﺘﻌﺪادات ﻓﻼ ﺷّﻚ أّن اﳊّﻖ اﻟﻌﺎدل ﻳﻌﻄﻴﻪ أﰎّ ﳑّﺎ أﻋﻄﻰ ﻣﻦ ﻫﻮ دوﻧ َﻪ‬
‫ﻓﺒﺎب اﻻﺳﺘﺤﻘﺎق ﻫﻮ اﻻﺳﺘﻌﺪاد ﻓﺈذا ﻓﻀﻞ اﺳﺘﻌﺪاد ﺷﺨﺺ اﺳﺘﻌﺪاَد ﻏﲑه‬
‫ﻓﻬﻮ اﻟﺘﻔﻀﻴﻞ اﳌﺸﺎر إﻟﻴﻪ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ }َوَأﻧِ ّﻰ َﻓﱠﻀﻠ ْﺘُُﻜْﻢ َﻋﻠ َﻰ ٱﻟ ْ َٰﻌﻠ َِﻤَﲔ{ وذﻟﻚ‬
‫ﻷّن اﻻﺳﺘﻌﺪاد إّﳕﺎ ﻳﺴﺘﻔﺎد ﻣﻦ اﳊّﻖ ﺗﻌﺎﱃ ﻓﻨﻔﺲ ﻛﻤﺎل اﻻﺳﺘﻌﺪاد ﻫﻮ ﺗﻔﻀﻴﻞ‬
‫اﳊّﻖ ﺗﺒﺎرك وﺗﻌﺎﱃ ﻟﻠﺸﺨﺺ اﳌﺴﺘﻌّﺪ ﻟﺬﻟﻚ اﻟﻜﻤﺎل وﻗﺪ ﻋﻠﻤﺖ أّن اﻻﺳﺘﻌﺪاد‬
‫ﻻ ﻳﻜﻮن ﻣﻦ ذات اﳌﺴﺘﻌّﺪ ﻓﻘﻂ ﺑﻞ وﻣﻦ اﳌﻜﺎن واﻟﺰﻣﺎن واﻟﻌﻮارض اﻟﻼﺣﻘﺔ‬
.‫ﻟﺬﻟﻚ اﳌﺴﺘﻌّﺪ وأّن ﳎﻤﻮع ذﻟﻚ ﻫﻮ اﻻﺳﺘﻌﺪاد اﻟﺬي ﻳﻘﻊ ﻓﻴﻪ اﻟﺘﻔﻀﻴﻞ‬
The reality of this name is that people’s levels of preparedness are disparate,
and when one individual is more completely prepared than another, God in His
justice undoubtedly bestows more completely upon him than He does upon an
individual beneath him. For the door to worthiness is preparedness, and the
favoring that is alluded to in the verse: «I have favored you above the worlds»
is whenever the preparedness of one individual exceeds that of another. This is
because preparedness is acquired from none other than the Real, and the very
perfection of an individual’s preparedness is the Real’s favoring of that
individual who is prepared for that perfection. Moreover, you know that
preparedness is premised not only on the essence of the individual, but also on
the time, place, and circumstances associated with the individual. The sum total
of this is the preparedness through which favoring occurs.

11.3 ٣،١١

‫واﻋﻠﻢ أّن اﳊّﻖ ﺗﻌﺎﱃ }َﻻ ﻳَﻈِْﻠُﻢ ٱﻟﻨﱠﺎَس َﺷﻴْﺌ ًﺎ{ ﻓﻤﻦ ﻛﺎن اﺳﺘﻌﺪاده ﻟﻠﻜﻤﺎل‬
‫ﻇﻬﺮ ﻛﺎﻣًﻼ وﻣﻦ دوﻧﻪ إّﻣﺎ ﻣﺘﻮّﺳﻂ وإّﻣﺎ ﻣﺘﺄّﺧﺮ وﻣﻦ ﻛﺎن ﻣﺘﻮّﺳﻄًﺎ ﻛﺎن‬
‫ﷲ{ } َٰذﻟَِﻚ‬
ِ ‫ﻣﺘﻮﺳﻄًﺎ وﻣﻦ ﻛﺎن ﻣﺘﺄّﺧﺮا ﻛﺎن ﻣﺘﺄّﺧﺮا }َﻻ ﺗﺒِﺪﻳَﻞ ﻟَِﻜِﻠﻤِﺖ ٱ‬
َٰ َْ ً ً ّ ِ
.{‫ٱﻟّﺪﻳُﻦ ٱﻟ َْﻘ ِﻴُّﻢ‬
God «does not wrong humankind in the least».69 Hence, the one who is
prepared for perfection manifests in a state of perfection; and the one who falls
short of perfection becomes manifest with either average or below-average
qualities of perfection. The one who is average stays such, and the one who is
below average stays such: «there is no changing the words of God»;70 «that is
the ever-true religion».71

11.4 ٤،١١

‫أن ﺗﻨﻈﺮ إﱃ ﻇﺎﻫﺮ ﻣﺎ ﺑﺪا ﻓﺘﻌﻠﻢ أﻧ ّﻪ اﻟﻈﺎﻫﺮ اﳊّﻖ ﻓﻤﻦ ﻛﺎن‬ ‫وﻋﻠﻴﻚ‬
‫ﻫﻮ اﻟﺬي ﻓّﻀﻠﻪ اﳊّﻖ ﺗﺒﺎرك وﺗﻌﺎﱃ ﻓﻴﺠﺐ ﻋﻠﻴﻚ أﻳ ّﻬﺎ اﳌﺆﻣﻦ أن‬ ‫أﻓﻀﻞ ﻛﺎن‬
‫ﺑﺎﻟﺘﻔﻀﻴﻞ ﻋﻠﻴﻚ ﻓﺘﺪﺧﻞ ﲢﺖ أﺣﻜﺎﻣﻪ ﻓﺈﻧ ّﻪ رﺑ ّﻚ ﲟﻘﺪار ﻣﺎ ﺑﻪ‬ ‫ﺗﻌﱰف ﻟﻪ‬
‫ﻓّﻀﻠﻚ ﻣﻦ وﺟﻪ وﻓّﻀﻠﺘﻪ ﻣﻦ وﺟﻪ ﻓﺄﻧﺖ رﺑ ّﻪ ﻣﻦ اﻟﻮﺟﻪ اﻟﺬي‬ ‫ﻓّﻀﻠﻚ ﻓﺈن‬
‫ ﺑﻪ ﻓﺈّن اﻟﺮﺑﻮﺑﻴّﺔ ﻻ ﺗﺘﻘﻴّﺪ ﲟﺮﺗﺒﺔ‬١‫ﻓّﻀﻠﻚ ﺑﻪ وﻫﻮ رﺑ ّﻚ ﻣﻦ اﻟﻮﺟﻪ اﻟﺬي َﻓّﻀﻠﻪ‬
‫واﺣﺪة وإّﳕﺎ ﻫﻲ ﺣﻜﻢ داﺋﺮ ﰲ اﻷﻃﻮار ﻓﺤﻴﺚ ﲢﻘّﻖ ﻃﻮر ﻣﻦ أﻃﻮارﻫﺎ‬
‫ﻇﻬﺮت ﻓﻴﻪ ووﺟﺐ ﻋﻠﻰ ﻋﺒﺪ ﺗﻠﻚ اﳌﺮﺗﺒﺔ اﻟﱵ ﻇﻬﺮت ﻓﻴﻬﺎ اﻟﺮﺑﻮﺑﻴّﺔ أن‬
‫ﻳﻌﺒﺪﻫﺎ ﻋﺒﺎدة ﻣﺴﺎوﻳﺔ ﳌﺎ ﻇﻬﺮت ﺑﻪ ﻣﻦ اﻟﺮﺑﻮﺑﻴّﺔ وإن ﱂ ﻳﻔﻌﻞ ذﻟﻚ ﻛﺎن ﻛﺎﻓًﺮا‬
‫ﺑﺮﺑ ّﻪ ﺗﺒﺎرك وﺗﻌﺎﱃ ﻣﻦ ﺣﻴﺚ ﺗﻠﻚ اﳊﻀﺮة وﻻ ﻳﻨﻔﻌﻪ ﰲ ﻛﻔﺮه ﺑﺘﻠﻚ اﳊﻀﺮة‬
‫أﻧ ّﻪ ﻣﺆﻣﻦ ﺑﺮﺑ ّﻪ ﺗﺒﺎرك ﺗﻌﺎﱃ ﻣﻦ ﺣﻀﺮة أﺧﺮى ﻓﺈﻧ ّﻪ ﻣﻦ ﺗﻠﻚ اﳊﻀﺮة ﻣﻨَﻌﻢ‬
‫وﻣﻦ ﻫﺬه اﳊﻀﺮة ﻣﻌّﺬب ﻓﻴﺠﺘﻤﻊ ﰲ ﺣﻘّﻪ أن ﻳﻜﻮن ﻣﻨّﻌًﻤﺎ ُﻣَﻌﱠﺬﺑ ًﺎ ﰲ وﻗﺖ‬
‫واﺣﺪ وﻻ ﺗﻘﻞ ﻛﻴﻒ ﳚﺘﻤﻊ اﻟﻀّﺪان ﻓﺈﻧ ّﺎ ﻧﻘﻮل إﻧ ّﻬﻤﺎ اﺟﺘﻤﻌﺎ ﻟﺘﺨﺎﻟﻒ‬
.‫اﻻﻋﺘﺒﺎرﻳﻦ ﻓﺎﻓﻬﻢ ذﻟﻚ‬
.‫ ﻓﻀﻠﻚ‬:‫ و‬١
You must also examine outward appearances in order to recognize that He is
the truly Manifest, for the one who is superior is the one who is favored by the
Real. Dear believer, you should therefore acknowledge His favor upon you in
order to fall under its properties. For He is your Lord in the manner that He has
favored you. If He favors you in one manner and you favor Him in another, then
you are His lord in the manner He has favored you, and He is your lord in the
manner that He has favored Himself. For lordship is not limited to a single level.
It is a property that passes through all stages, and lordship manifests whenever
one of its stages is actualized. The servant at the stage in which lordship
manifests must therefore worship in a manner commensurate with the lordship
it manifests. Not to do so is to be an unbeliever in the Lord in that presence;
and unbelief in that presence is not helped by belief in the Lord in a different
presence. For the servant is in blissfulness in the latter, and in chastisement in
the former: in his case, both blissfulness and chastisement come together
simultaneously. Do not ask, “How can opposites come together?” For we say,
“They come together because of the tension between the two perspectives”—so
make sure to understand that!

11.5 ٥،١١

‫واﻋﻠﻢ أﻳ ّﻬﺎ اﻷخ أﻧ ّﻚ ﻣﺘﻰ ﻓّﺮﻃﺖ ﰲ اﻟﻌﺪل ﻓﺈﻧ ّﻚ ﻇﺎﱂ وﺑﻘﺪر ﻣﺎ أﻧﺖ ﺑﻪ‬
‫ﻇﺎﱂ ﺗﻌﺎﻗﺐ }َﺟَﺰآًء ِوَﻓﺎﻗ ًﺎ{ ﻓﺈن ﻛﻨﺖ ﻣﻦ أﻫﻞ اﻟﻮﺟﻮد اﳊّﻖ ﻣﻦ أّول اﻟﺴﻔﺮ‬
‫رأﻳﺖ ﻛّﻞ ﺷﻲء ﺣﺴﻨ ًﺎ وإن ﻛﻨﺖ ﻣﻦ أﻫﻞ ﺷﻬﻮد اﳊّﻖ ﻣﻦ ﺣﻴﺚ اﻟﺴﻔﺮ‬
‫اﻟﺜﺎﻧﻲ ﻛﺎن اﳊﺴﻦ ﻋﻨﺪك ﺣﺴﻨ ًﺎ واﻟﻘﺒﺢ ﻗﺒﻴًﺤﺎ ﻓﺎﻋﺮف ﻣﻘﺎﻣﻚ وﺣﻘّْﻖ‬
‫أﺣﻜﺎﻣﻚ وﻛﻦ ﺣﻴﺚ ﺗﺄﻛﻞ ﻓﻴﻪ وﺗﺸﺮب ﻓﻴﻪ ﺷﺮاﺑﻚ وﻃﻌﺎﻣﻚ ﻟﺘﻜﻮن ﻣﻦ‬
‫اﻟﻌﺪل ﻋﻠﻰ }ِﺻ َٰﺮٍط ﱡﻣْﺴﺘَِﻘﻴٍﻢ{ إّﻣﺎ ﰲ ﻋﻘﻮﺑﺔ أو ﰲ ﺗﻨﻌﻴﻢ‪.‬‬
‫‪Know also, dear brother, that you are a wrongdoer each time you break the‬‬
‫‪balance and are punished by the measure of your wrongdoing with «a suitable‬‬
‫‪recompense».72 Therefore, if you are among those who have true witnessing in‬‬
‫‪the first journey, you will perceive all things as beautiful. If you are among those‬‬
‫‪who have true witnessing in the second journey, you will perceive beauty as‬‬
‫‪beautiful, and ugliness as ugly. So know your station, realize your properties,‬‬
‫‪and be present with God wherever He puts you so that you may walk with‬‬
‫‪balance upon «the straight path»,73 be it in punishment or in bliss.‬‬

‫‪11.6‬‬ ‫‪٦،١١‬‬

‫وﺣﻘﻴﻘﺔ ﻫﺬا اﻻﺳﻢ ﺗﻘﺘﻀﻲ أن ﺗﻌﺘﱪ اﻟﺘﻔﻀﻴﻞ ﺣﻴﺚ ﻛﺎن ﻳﻠﺰﻣﻚ ﻟﻪ‬
‫اﻟﺘﻌﻈﻴﻢ واﻟﺘﺒﺠﻴﻞ ﻓﺈذا وﺟﺪت ﳏّﻞ اﻟﺘﻌﻈﻴﻢ ﻓﻌﻈّﻤﻪ وإن ﻧﻬﺎك ﺟﺎﻫﻞ ﻓﻌﻠ ّﻤﻪ‬
‫ﻓﺈن أﺑﻰ ﻓﺤّﺮﻣﻪ وﻣﻌﻨﻰ اﻟﺘﺤﺮﻳﻢ ﻋﺪم اﺟﺘﻤﺎﻋﻚ ﺑﻪ ﻓﻴﻤﺎ ﻳﻮﺟﺐ اﻟﺴﻜﻮت أو‬
‫اﻟﺘﻜﻠﻴﻢ ﻓﺈﻧ ّﻪ ﻣﻦ اﻟﺬﻳﻦ ُﺣّﺮﻣﻮا ﻗﺎل اﷲ ﺗﻌﺎﱃ }ُﺣِّﺮَﻣْﺖ َﻋﻠ َﻴُْﻜُﻢ ٱْﳌ َﻴْﺘَُﺔ{ وﻫﻢ‬
‫اﻟﺬﻳﻦ ﻻ اﺳﺘﻌﺪاد ﳍﻢ ﻟﺸﻬﻮد اﳊّﻖ }َوٱﻟﱠﺪُم{ وﻫﻢ أﻫﻞ اﻟﻐﻀﺐ ﻓﺈّن اﻟﻐﻀﺐ‬
‫ﻏﻠﻴﺎن دم اﻟﻘﻠﺐ }َوَﳊ ُْﻢ ٱ ِْﳋِﲋﻳِﺮ{ وﻫﻢ اﻟﺬﻳﻦ ﻻ ﻏﲑة ﳍﻢ ﻋﻠﻰ أﻧﻔﺴﻬﻢ َوَﻣﺎ‬
‫ﷲ وﻫﻢ اﳌ ُﺮاؤون أﻫﻞ اﻟِّﺮﻳﺎء }َوٱْﳌ ُﻨَْﺨِﻨَﻘُﺔ{ وﻫﻢ اﻟﺬﻳﻦ اﺧﺘﻨﻘﻮا‬
‫ُأِﻫﱠﻞ ﺑِِﻪ ﻟِﻐ ِﲑ ٱ ِ‬
‫َْ‬
‫ﱰّدﻳَﺔ{ ﻫﻢ اﻟﺬﻳﻦ‬ ‫ِ‬ ‫ِ‬
‫ﺑﺘﻜﻠﻒ ﻣﺎ ﻻ ﻳﻄﺎق وﻗﺲ ﻋﻠﻰ ذﻟﻚ ﺑﻘﻴّﺔ اﻵﻳﺔ ﻓﺈّن } ِٱْﳌ ُ َ َ‬
‫وﻗﻌﻮا ﰲ ﺷﺒﻬﺔ ﻣﻨﻌﺘﻬﻢ اﻟﺘﻮّﺟﻪ إﱃ اﷲ ﻋّﺰ وﺟّﻞ }َوٱﻟﻨﱠﻄﻴَﺤُﺔ{ وﻫﻢ اﻟﺬﻳﻦ‬
‫أﺿﻠ ّﻬﻢ ﻏﲑﻫﻢ ﺑﻮﺟﻪ ﻣﻦ اﻟﻮﺟﻮه }َوَﻣﺂ َأﻛََﻞ ٱﻟﱠﺴُﺒُﻊ{ وﻫﻢ اﻟﺬﻳﻦ ﺗﺮﻛﻮا ﺷﻴًﺨﺎ‬
‫ﻋﺎرﻓ ًﺎ ﺑﺎﻟﱰﺑ ّﻴﺔ ﳌ ّﺎ رأواْ ﺷﻴًﺨﺎ ﻋﻠﻴﻪ ﻇﺎﻫًﺮا آﺛﺎر اﻟﻌﺒﺎدة وﻫﻮ ﰲ ﻧﻔﺴﻪ ﺟﺎﻫﻞ‬
‫ﻓﻤﺎﻟﻮا إﱃ ﺗﻘﻠﻴﺪه دون اﻟﻌﺎرف اﻷّول وأّﻣﺎ ﻗﻮﻟﻪ }ِإﱠﻻ َﻣﺎ َذﻛ ﱠﻴْﺘُْﻢ{ ﻓﺈّن ﻣﻌﻨﺎه‬
‫إّﻻ ﻣﺎ ﺣّﺼﻠﺘﻤﻮه ﳑّﺎ وﻗﻊ ﻓﻴﻪ وﻋﻠﻰ ﻫﺬا اﻟﺘﻘﺪﻳﺮ ﻓﻼ ﺗﻨﺴﺐ إﱃ رﺑ ّﻚ ﺗﺒﺎرك‬
‫وﺗﻌﺎﱃ ﻧﻘًﺼﺎ ﺑﻮﺟﻪ ﻣﻦ اﻟﻮﺟﻮه وﻗﻢ أﻧﺖ ﰲ ﻣﻘﺎم أْن ﺗﺘﻠﻘّﻰ ﻋﻦ رﺑ ّﻚ ﺗﺒﺎرك‬
‫وﺗﻌﺎﱃ ﻣﺎ ﻳﺘّﻮﺟﻪ ﻋﻠﻴﻪ ﻓﺈﻧ ّﻪ ﺣﻀﺮة اﻟﺬات ﻻ ﺣﻀﺮة اﻹﻟ ٰﻪ واﳌﺄﻟﻮه ﰲ ﻣﻘﺎم‬
.‫اﻟﺼﻔﺎت‬
The reality of this name dictates that you consider God’s favor wherever
veneration or honor is required. When you find a site of veneration, venerate it.
Should an ignorant person reproach you, teach him; if he refuses, «forbid»74
him. Forbidding here means not keeping his company, insofar as this obliges
you to either remain silent or to speak out. He is therefore among those who are
«forbidden»; God says: «Forbidden unto you are carrion»—namely, those
who have no preparedness for witnessing the Real; «and blood»—namely,
irascible people, since irascibility is the boiling of the blood of the heart; «and
the flesh of swine»—namely, those who feel no protective jealousy for their
own souls; «and what has been offered to other than God»—namely, those
who make a show of things, or who have self-conceit; «and the animal that has
been strangled»—namely, those who strangle themselves by burdening
themselves with more religious obligations than they can bear. You can draw
more analogies for the rest of the verse, since «the animal that has fallen to
death» corresponds to those who fall into dubious practices that prevent them
from orienting themselves to God; «the animal killed by the goring of horns»
corresponds to those who were misguided by others in any way; and «the
animal devoured by wild beasts» corresponds to those who abandon a master
knowledgeable in the art of spiritual guidance when they see another master
displaying more outward signs of piety but who himself is ignorant, and prefer
to imitate him instead of the former recognizer. As for «save that which you
have duly sacrificed», it means: except for what you have already done in the
past. By the same measure, do not ascribe to your Lord deficiency in any
respect. Stand at the station where you can receive from your Lord all that
directs itself to Him, for that is the presence of the Essence, not the presence of
lord and vassal at the station of the qualities.

11.7 ٧،١١

‫ﻗﺎل اﷲ ﺗﻌﺎﱃ }َوﻟ َْﻮ َﺷﺂَء َرﺑ ﱡَﻚ َﳉ ََﻌَﻞ ٱﻟﻨﱠﺎَس ُأﱠﻣﺔً َٰوِﺣَﺪة ً َوَﻻ ﻳََﺰاﻟ ُﻮَن‬
‫ﻓّﻀﻠﻪ‬ ‫ُﳐ ْﺘَِﻠِﻔَﲔ ِإﱠﻻ َﻣﻦ ﱠرِﺣَﻢ َرﺑ ﱡَﻚ َوﻟِ َٰﺬﻟَِﻚ َﺧﻠ ََﻘُﻬْﻢ{ ﻓﻌﻠﻤﻨﺎ ﻣﻦ ﻫﺬا أّن ﻣﻦ‬
‫رﻳﺐ‬ ‫ﺗﻌﺎﱃ ﻓﺈّﳕﺎ ﻓّﻀﻠﻪ ﺑﺎﺳﺘﺤﻘﺎق وﻣﻦ ﺣﻘﻴﻘﺔ ﻗﻮﻟﻪ }َوﻟِ َٰﺬﻟَِﻚ َﺧﻠ ََﻘُﻬْﻢ{ وﻻ‬
‫ﳚﺐ‬ ‫أّن ﻣﻦ إذا رأى ﻣﻦ ﻓّﻀﻠﻪ اﳊّﻖ ﺗﻌﺎﱃ ﻋﻠﻴﻪ وﻟﻮ ﰲ رﺗﺒﺔ ﻧﺎﻗﺼﺔ ﻓﺈﻧ ّﻪ‬
‫ﻣﻌﺮﻓﺔ‬ ‫ﻟﻪ أن ﻳﻔّﻀﻠﻪ ﻋﻠﻰ ﻣﻦ دوﻧﻪ ﺗﻔﻀﻴًﻼ ﻣﺴﺎوﻳ ًﺎ ﻻﺳﺘﺤﻘﺎﻗﻪ إن أﻣﻜﻦ‬
‫ﻓﺈﻧ ّﻬﺎ‬ ‫اﺳﺘﺤﻘﺎﻗﻪ وإّﻻ ﻓﺒﻘﺪر اﻹﻣﻜﺎن وﻋﺒﺎدة اﻟﻌﺎرﻓﲔ أﻛﱶﻫﺎ ﻣﻦ ﻫﺬا اﻟﺒﺎب‬
‫ﻋﺒﺎدة ﲝﺴﺐ ﻇﻬﻮرات اﳊّﻖ ﻛﻤﺎ ﻗﺎل اﻟﺸﺎﻋﺮ‬
‫ِإﻟ َﻴِْﻪ‬ ‫ﻗُْﻤُﺖ‬ ‫ٱﻟ َْﻜﺄُْس‬ ‫ﻧ َﺎِﺣَﻴٍﺔ‬ ‫َأِّي‬ ‫ِﻣْﻦ‬
‫ﻒ‬ ِ
ْ ‫َواﻗ‬ ‫َ َﲡﻠ ﱠﻰ‬

God says: «Had your Lord willed, He would have made humankind one
nation; but they continue in their differences, except those on whom your Lord
has mercy; and for that end He did create them».75 God teaches us here that
when He favors people, He does so because of their worthiness, per the real
meaning of the verse «and for that end He did create them». There is no doubt
that whenever one sees a person who has been favored more than oneself, even
if it be on a lower plane, it is necessary to favor such a person over others in a
manner corresponding to his worth, if determinable, and if not, then to the
extent possible. The worship of the recognizers is mostly of this sort, for it is a
worship in accordance with the manifestations of the Real. As one poet
proclaimed:
Wherever the cup is,
there am I, standing before it.76

11.8 ٨،١١

‫ﲰﺎه اﻟﻌﺒﺎدﻟﺔ وﻫﻮ‬

ّ ‫وﻗﺪ أﻟ ّﻒ اﻟﺸﻴﺦ ﳏﻴﻲ اﻟﺪﻳﻦ رﺿﻲ اﷲ ﻋﻨﻪ ﻛﺘﺎﺑ ًﺎ‬
‫ﳐﺘّﺺ ﺑﺄﻫﻞ اﳌﻌﺮﻓﺔ دون اﻟﻌّﺒﺎد وأﻫﻞ اﻟﻮﻗﻔﺔ وﻣﻦ ﻓﻮﻗﻬﻢ ﺑﻞ ﻫﻮ ﻟﻠﻌﺎرﻓﲔ ﻓﻘﻂ‬
‫ﲰﺎﻫﻢ ﲝﺴﺐ ﺗﻠﻚ اﳌﺮاﺗﺐ وإن‬ ّ ‫وذﻟﻚ أﻧ ّﻪ ﻧﺴﺒﻬﻢ إﱃ ﻣﺮاﺗﺐ اﻷﲰﺎء اﻹٰﳍﻴّﺔ و‬
‫ﲰﺎﻫﻢ ﺑﻬﺎ أّﻣﻬﺎﺗﻬﻢ وآﺑﺎؤﻫﻢ ﻫﻲ ﺗﻠﻚ اﻷﲰﺎء اﻟﱵ‬ ّ ‫ﱂ ﺗﻜﻦ أﲰﺎؤﻫﻢ اﻟﱵ‬
‫ذﻛﺮﻫﺎ اﻟﺸﻴﺦ رﺿﻲ اﷲ ﻋﻨﻪ ﻓﺈّن اﻟﻌﺎرف إّﳕﺎ ﻫﻮ ﻣﻦ ﻋﺮف رﺑ ّﻪ ﺗﺒﺎرك‬
‫وﺗﻌﺎﱃ ﻣﻦ ﺗﻌّﺮف اﺳﻢ ﻣﻦ اﲰﺎﺋﻪ ﻋّﺰ وﺟّﻞ أو ﻣﻦ ﺣﻴﺚ ﺻﻔﺔ ﻣﻦ ﺻﻔﺎﺗﻪ‬
‫ﻓﻔﲏ ﻣﻨﻪ رﺳﻢ ﻣﺎ ﻳﻘﺎﺑَﻞ ذﻟﻚ اﻻﺳﻢ ﻣﻦ اﻟﻌﺒﻮدﻳ ّﺔ وﺑﻘﻴّﺔ رﺳﻮﻣﻪ ﺑﺎﻗﻴﺔ ﻓﻬﻮ‬
‫ﺑﺎق ﻣﻦ ﺣﻴﺚ ﻣﺎ ﺑﻘﻲ ﻣﻦ اﻟﺮﺳﻮم ﻓﺎٍن ﻣﻦ ﺟﻬﺔ ﻣﺎ ﻓﲏ ﻣﻨﻬﺎ ﻓﻴﻜﻮن ﻣﺎ‬
‫ﺑﻘﻲ ﻣﻨﻪ ﻋﺒﺪا ﻟﻠﻤﺘﺠﻠ ّﻲ ﺳﺒﺤﺎﻧﻪ ﻣﻦ ﻣﺮﺗﺒﺔ اﲰﻪ أو ﺻﻔﺘﻪ اﻟﺬﻳﻦ ﻣﻨﻬﻤﺎ أو‬
‫ﻣﻨﻬﺎ ﺣﺼﻞ اﻟﺘﺠﻠ ّﻲ ﻓﺄّﻣﺎ ﻣﺎ ﻓﲏ ﻣﻨﻪ ﺑﺎﻟﺸﻬﻮد ﰲ ﺣﻀﺮة ذﻟﻚ اﻻﺳﻢ ﻓﺈﻧ ّﻪ‬
‫اﻟﺘﺤﻖ ﺑﺎﻟﺮﺑﻮﺑﻴّﺔ وﺻﺎر ﻫﻮ اﳌﺘﺠﻠ ّﻲ ﺑﻞ ﻟﻴﺲ ﻏﲑه ﻻ أﻧ ّﻪ ﻫﻮ أّﻣﺎ ﻣﻦ ﻓﻨﻴْﺖ‬
‫رﺳﻮﻣﻪ ﻛﻠ ّﻬﺎ ﻓﻬﻮ ﰲ اﻟﻮﻗﻔﺔ وﻫﻮ اﻟﺬي ﻗﺎل ﻓﻴﻪ اﻟﺸﻴﺦ ﳏﻴﻲ اﻟﺪﻳﻦ رﲪﺔ اﷲ‬
‫ﻋﻠﻴﻪ‬
‫َﻣِﻦ‬ ‫ِﺷْﻌِﺮي‬ ‫ﻳَﺎ ﻟ َﻴَْﺖ‬ ‫َوٱﻟ َْﻌْﺒُﺪ‬ ‫َرﱞب‬ ‫ٱﻟﱠﺮﱡب‬
‫ﻒ‬ ُ ‫ٱْﳌ َُﻜﻠ ﱠ‬ ‫َرﱞب‬

Shaykh Muḥyī l-Dīn ibn al-ʿArabī wrote a book entitled The Servants of God,
which is specifically and exclusively for the recognizers, not the worshippers or
those who have arrived at the station of halting and beyond. For he ascribes the
servants of God to the levels of the divine names and gives each a name
according to their specific level, even if those were not the names their parents
gave them. The recognizer is the one who recognizes his Lord by recognizing
one of His names or qualities, whereupon the trace of servanthood that stands
as counterpart to that divine name passes away, while the rest of his traces
remain.77 The recognizer remains insofar as his traces remain, and he passes
away insofar as his traces have passed away. What remains of him is a servant of
the Self-Discloser at the level of the name or the quality from where the
disclosure occurred. What passes away in the witnessing of the presence of that
name joins the rank of lordship and becomes the Self-Discloser—in the sense
that it is not other than He, not that it is He. As for the one whose traces have
fully passed away, he has arrived at the station of halting, of which the shaykh78
says in the verse:
The Lord is a lord, and the servant is a lord;
if only I knew who was burdened by the Law!79

11.9 ٩،١١
‫وﻫﻲ ﺣﻀﺮة ﻳﻌﺮﻓﻬﺎ أﻫﻠﻬﺎ وﻻ ﻳﻨﻜﺮﻫﺎ أﻫﻞ اﻹﳝﺎن ﺑﻬﺎ َأْو ﻣﻦ }َأﻟ َْﻘﻰ‬
‫ٱﻟﱠﺴْﻤَﻊ َوُﻫَﻮ َﺷِﻬﻴٌﺪ{ ﻓﺎﻟﻌﺎرﻓﻮن ﻫﻢ أﻫﻞ ﻋﺒﺎدة اﳌﺮاﺗﺐ اﻷﲰﺎﺋﻴّﺔ وﻟﻜّﻞ واﺣﺪ‬
‫ﻣﻨﻬﻢ ﻋﺒﺎدة ﲣّﺼﻪ ﻣﻦ ﺣﻴﺚ ﻣﺎ وﻗﻊ ﻟﻪ ﻣﻨﻬﺎ اﻟﺘﺠﻠ ّﻲ وﻳﻜﻮن ﻋﺒًﺪا ﷲ ﺗﻌﺎﱃ‬
‫ﻣﻦ ﺣﻴﺚ ذﻟﻚ اﻻﺳﻢ وﻳﺴّﻤﻰ ﺑﻌﺒﻮدﻳ ّﺘﻪ ﻣﺮﺗﺒﺔ ﻓﻴﻜﻮن ﻣﻦ اﻟﻌﺒﺎدﻟﺔ وإن ﱂ ﻳﻜﻦ‬
‫ﰲ ﺗﺴﻤﻴﺔ آﺑﺎﺋﻪ ﻣﻨﻬﻢ وﻛّﻞ ﻋﺎﺑِﺪ ﻓﻤﻌﺒﻮده ﻣﻔّﻀﻞ ﻋﻠﻴﻪ ﻓﺎﻻﺳﻢ اﳌﻔﻀﻞ ﲡﺮي‬
.‫أﺣﻜﺎﻣﻪ ﰲ اﳊﻀﺮﺗﲔ اﻟﺮﺑﻮﺑﻴّﺔ واﳌﺮﺑﻮﺑﻴّﺔ‬
This is a presence that is recognized by those who abide in it. It is not denied
by those who believe in it, nor by those who «give an ear while bearing
witness».80 For the recognizers are worshippers of the levels of the names, and
each one has a unique worship that pertains to the disclosure that manifests for
him therein. He is a servant of God in respect to that name, and he is named
after his servanthood at that level and becomes one of the servants of God,
though the name in question was not given to him by his parents. Every object
of worship is given favor over its worshipper, and therefore the properties of the
One Who Favors circulate in both the presence of lordship and of servanthood.

‫اﲰﻪ اﻟﺒﺼﲑ ﺗﺒﺎرك وﺗﻌﺎﱃ‬

Al-Baṣīr: The Seeing

12.1 ١،١٢

‫ورد ﰲ اﻟﺒﻘﺮة ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ }َوٱﷲُ ﺑَِﺼُﲑ ِﲟَﺎ ﻳَْﻌَﻤﻠ ُﻮَن{ وﻗﺪ اﺗ ّﻔﻖ ﻋﻠﻰ‬
‫إﻳﺮاده اﻷﺋّﻤﺔ اﻟﺜﻼﺛﺔ رﺿﻮان اﷲ ﻋﻠﻴﻬﻢ واﻟﺒﺼﲑ ﻫﻨﺎ ﲟﻌﻨﻰ اﳌﺒﺼﺮ ﻛﻤﺎ ورد‬
‫اﻷﻟﻴﻢ ﲟﻌﻨﻰ اﳌﺆِﱂ و}ﺑَِﺪﻳُﻊ ٱﻟﱠﺴ َٰﻤ َٰﻮِت{ ﲟﻌﻨﻰ اﳌﺒﺪع وأﺛﺒﺖ أﻫﻞ اﻟﺴﻨّﺔ ﻟﻪ ﺗﻌﺎﱃ‬
‫ّﺴﻤﺔ ﰲ أﲰﺎء‬‫اﻟﺒﺼﺮ واﻟﺴﻤﻊ واﻟﻜﻼم ﻣﻊ ﻧﻔﻴﻬﻢ اﻟﺘﺸﺒﻴﻪ ﻋﻨﻪ وﻟﻠﻈﺎﻫﺮﻳ ّﺔ وا‬
‫اﻟﺼﻔﺎت أﻗﺎوﻳﻞ ﻓﺄّﻣﺎ أﻫﻞ ﻣﻘﺎم اﻟﺘﺤﻘﻴﻖ اﻟﺬي ﻫﻮ ﻓﻮق ﻛّﻞ ﻣﻘﺎم ﻓﺄﺛﺒﺘﻮا‬
‫ﺻّﺤﺔ ﻣﺎ ﻗﺎﻟﺘﻪ ﻛّﻞ ﻃﺎﺋﻔﺔ ﻣﻦ ﲨﻴﻊ اﻟﻄﻮاﺋﻒ وﻻ ﳍﻢ ﺧﻠﻒ ﻣﻊ ﻣﻮاﻓﻖ ﻣﻨﻬﻢ‬
‫وﻻ ﳐﺎﻟﻒ ﻓﻘﺎل اﻟﺸﻴﺦ ﳏﻴﻲ اﻟﺪﻳﻦ رﺿﻲ اﷲ ﻋﻨﻪ ﺷﻌًﺮا‬
‫َﻣﺎ‬ ‫َ ِﲨﻴَﻊ‬ ‫ٱْﻋﺘََﻘْﺪُت‬ ‫َوَأﻧ َﺎ‬ ‫ٱ ْ ِﻹﻟ َِٰﻪ‬ ‫ِﰲ‬ ‫ٱْﳋ ََﻼﺋُِﻖ‬ ‫َﻋَﻘَﺪ‬
‫ٱْﻋﺘََﻘُﺪوُه‬ ‫َﻋَﻘﺎﺋًِﺪا‬

This name is mentioned in the Surah of the Cow in the verse: «God sees what
they do».81 The three eminent scholars agree that it is a divine name. The
Seeing here means the same as “the giver of sight,” just as “painful” can mean
the same as “causer of pain,” and «Innovator of the heavens and earth»82
means the same as “maker of innovations.” The Sunnis affirm that God has
sight, hearing, and speech while denying any comparability to Him. The
literalist Ẓāhirīs and the Anthropomorphists,83 for their part, hold many
doctrines concerning the names of the divine qualities. Those who have
attained the station of realization, which is above all stations, affirm the
soundness of what each group says without disputing with those whose position
agrees with or contradicts theirs. To this effect, Shaykh Muḥyī l-Dīn, God be
pleased with him, said the following verse:
God’s creatures have devised many a belief about Him
and I give credence to all that they believe.84

12.2 ٢،١٢

‫وأّﻣﺎ أﻧ ّﻬﻢ ﻛﻴﻒ ﻳﻮاﻓﻘﻮا ﻣﻊ ﻛّﻞ ﻃﺎﺋﻔﺔ ﻓﺬﻟﻚ ﻣﻌﻠﻮم وﻫﻮ أّن ﻛّﻞ ﻃﻮر ﻣﻦ‬
‫أﻃﻮار ا ﺎﻟﻔﲔ ﻓﻬﻮ ﻇﻬﻮر ﻣﻦ ﻇﻬﻮرات اﳊّﻖ ﺗﻌﺎﱃ ﻋﻨﺪﻫﻢ ﻓﻴﺜﺒﺘﻮﻧﻪ ﻣﻦ ﺣﻴﺚ‬
‫اﻟﻈﻬﻮر اﳌﺸﻬﻮد ﳍﻢ ﻻ ﻣﻦ ﺣﻴﺚ إدراك ﺗﻠﻚ اﻟﻄﺎﺋﻔﺔ ﻓﺈّن إدراﻛﻬﺎ إدراك‬
‫ﳏﺠﻮب وإﱃ اﳉﻬﻞ وإن واﻓﻖ اﻟﻌﻠﻢ ﻣﻨﺴﻮب وﱄ ﰲ ﻫﺬا اﳌﻌﻨﻰ ﺷﻌﺮ‬
‫ِإَذا‬ ‫َأْﺧَﻄَﺄ‬ ‫َﻓَﺬاَك‬ ‫ﻳَْﺪِري‬ ‫َﻻ‬ ‫ﻛَﺎَن‬ ‫َﻣْﻦ‬
‫َأَﺻﺎﺑَﺎ‬ ‫ٱﻟﱠﺼَﻮاَب‬
‫َوِإْن‬ ‫َأَﺟﺎَب‬ ‫َﻓَﻤﺎ‬ ‫ﻳَْﺪِري‬ ‫َﻻ‬ ‫َأْو ﻛَﺎَن‬
‫َأَﺟﺎﺑَﺎ‬ ‫ٱْﳉ ََﻮاَب‬
‫ﻟﻜﻦ ﻳﺼﺪق ﻋﻨﺪ اﶈﻘّﻘﲔ أن ﻳﻘﺎل إﻧ ّﻬﻢ أﺻﺎﺑﻮا وﻳﺼﺪق أن ﻳﻘﺎل أﺧﻄﺆوا‬
‫أّﻣﺎ اﻹﺻﺎﺑﺔ ﻓﻠﻤﺼﺎدﻓﺔ ﻇﻬﻮر اﳊﻘﻴﻘﺔ ﻣﻦ ﻃﻮرﻫﻢ ﲟﺒﻠﻐﻬﻢ ﻓﺈﻧ ّﻬﺎ اﻟﻈﺎﻫﺮة ﺑﻜّﻞ‬
‫ﻣﺒﻠﻎ وأّﻣﺎ اﳋﻄﺄ ﻓﻸﻧ ّﻬﻢ ﱂ ﻳﺸﻬﺪوا ﺟﻬﺔ اﻹﺻﺎﺑﺔ وﻷﻧ ّﻬﻢ ﻣﺎ ﺑﺎﺷﺮوا ﻓﻴﻤﺎ ﻗﺎﻟﻮه‬
‫ﺑﺮد اﻟﻴﻘﲔ وﻻ ﻇﻬﺮت ﻋﻠﻴﻬﻢ ﺑﺸﺎﺷﺔ اﻟﺘﺤﻘﻴﻖ و}ِإْن ُﻫْﻢ ِإﱠﻻ ﻳَُﻈﻨﱡﻮَن{ }ِإْن‬
.{‫ُﻫْﻢ ِإﱠﻻ َﳜ ُْﺮُﺻﻮَن{ و}ِإﱠن ٱﻟﻈﱠﱠﻦ َﻻ ﻳُﻐِْﻨﻰ ِﻣَﻦ ٱْﳊ َِّﻖ َﺷﻴْﺌ ًﺎ‬
The manner in which they agree with every group is well known. For them,
every one of the stages of the disputants is a manifestation of the Real. They
affirm it with respect to the manifestation that is witnessed by them, not with
respect to what that group perceives, for their perception is veiled and the
result of ignorance, even when it happens to coincide with knowledge. On this
point, I have composed the following verses:
He who does not know what is right
errs even if he hits the mark;
He who does not know the answer
has not answered, even if he answers.85
For those who know the reality of things, however, it would be true to say
that they are right, and also that they are wrong. They are right in the sense that
this reality happens to manifest at their stage of achievement; for reality is that
which is manifest in every stage of achievement. They are wrong in the sense
that they do not understand why they are right, nor do they experience the
pleasure of certainty in what they say, nor has the joy of realization become
manifest in them. «They are merely conjecturing»,86 «they are merely
surmising»,87 «and conjecture avails naught against truth».88

12.3 ٣،١٢

‫وأّﻣﺎ ﻃﺎﺋﻔﺔ أﻫﻞ اﻟﻌﺮﻓﺎن َﻓﻦ ﻛﺎن ﻣﻨﻬﻢ ﻣﻦ أﻫﻞ ﺷﻬﻮد اﻻﺳﻢ اﻟﺴﻤﻴﻊ أو‬
‫اﻟﺒﺼﲑ أو اﳌﺘﻜﻠ ّﻢ واﻓﻘﻮا ﻋﻠﻰ ﻇﺎﻫﺮ ﻣﺎ ﻗﺎﻟﻪ أوﻟﺌﻚ اﶈﺠﻮﺑﻮن وﱂ ﻳﺘ ّﺨﺬوا‬
‫اﳌﺄﺧﺬ وﻻ } ﺗَ َٰﺸَﺒَﻬْﺖ ﻗُﻠ ُﻮﺑُُﻬْﻢ{ ﰲ اﳌﻘﺼﺪ وﻣﻦ ﻛﺎن ﻣﻦ أﻫﻞ اﻟﻌﺮﻓﺎن ﻗﺪ‬
‫ﲰﺎ واﺣًﺪا ﻓﻘﻂ أو اﲰﲔ ﻓﻘﻂ ﻓﺈﻧ ّﻪ ﳚﻬﻞ ﻣﺎ ﱂ‬ ً ‫ﺷﻬﺪ ﻣﻦ ﻫﺬه اﻷﲰﺎء ا‬
‫ﻳﺸﻬﺪه ﻓﻼ ﻳﻨﻜﺮ وﻻ ﻳﻌﱰف إّﻻ ﲟﺎ ﺷﻬﺪ أّﻣﺎ أﻧ ّﻪ ﻻ ﻳﻨﻜﺮ ﻓﻸّن اﻟﻌﺎرف‬
‫ﻣﺸﻐﻮل ﺑﺮﺑ ّﻪ ﻋّﺰ وﺟّﻞ ﰲ ﻃﻮر ﻣﺎ ﺷﻬﺪ ﻣﻦ أﲰﺎﺋﻪ اﻟﻌﻠﻰ ﻏﲑ ﻣﺘﻌّﺮض إﱃ‬
‫ﻣﺎ ﺧﻔﻲ وﺑﺪا ﻓﺈّن ﻃﺮﻳﻘﻬﻢ ﻋﺪم اﻟﺘﻌّﺮض إﱃ اﻟﺴﻮى واﻟﺘﺠﻨّﺐ ﻋﻦ أﻫﻞ‬
‫اﳉﺪل واﳌﺮاء وﻟﻴﺴﺖ ﻣﺪارﻛﻬﻢ ﻣﻦ اﻟﻨﻄﻖ وإن ﻛﺎن اﻟﻨﻄﻖ ﻣﻌﺪوًدا ﻣﻦ اﻟﺼﺪق‬
‫ﺑﻞ ﻣﻦ ﻋﲔ اﳊﻜﻢ وﻫﻮ اﻟﻌﻴﺎن ﻻ ﻣﻦ اﻟﻔﻜﺮ وﻻ ﻣﻦ اﻟﻮﻫﻢ وﻻ ﻣﻦ اﳋﻴﺎل‬
.‫اﻟﻠﻮاﺗﻲ ﻫﻲ ﻣﺎّدة اﻷذﻫﺎن‬
Those recognizers who witness the Hearing, the Seeing, or the Speaking
agree outwardly with what the veiled thinkers say. But they do not take their
knowledge from the same source, nor are «their hearts similar»89 with regard
to their aim. Those recognizers who only witness one or two of these names
have no knowledge of what they do not witness, and so they will only reject or
affirm according to what they witness. Not rejecting is because the recognizer is
preoccupied with his Lord at the stage of his witnessing of the exalted names.
He is not distracted by what is hidden or by what is apparent. His way is to
refrain from involvement in other-than-God, and to avoid those inclined to
disputation and debate. He perceives things not on the basis of speech—
although speech is counted as a type of truth—but on the basis of the property
itself, and that is eyewitnessing. His perception is neither by way of reflective
thought, nor delusion, nor imagination, all of which are products of the mind.

12.4 ٤،١٢

‫وإذا ُﻋﻠﻢ ﻫﺬا ﻓﺎﻻﺳﻢ اﻟﺒﺼﲑ ﻋّﺰ وﺟّﻞ ﰲ ﻛّﻞ ﻣﺮﺗﺒﺔ ﲝﺴﺒﻬﺎ ﻓﺎﻟﺒﺼﺮ ﻣﻦ‬
‫ِﻗﺒﻞ اﻷﻋﻴﺎن ﻫﻮ اﻟﻌﻠﻢ وﻫﻮ ﻋﻠﻢ ذاﺗﻲ ﻻ ﺗﺘﻌّﲔ ﻓﻴﻪ اﳌﻌﻠﻮﻣﺎت ﺻﻮًرا ﻋﻠﻤﻴّﺔ‬
ّ
‫ﻣﺘﻤﺎﻳﺰة ﺑﻞ ﻛﻌﻠﻢ اﳌﺎء ﺑﺎﻟﺘﱪﻳﺪ }َوٱﷲُ ﺑَِﺼُﲑ ﺑِﭑﻟ ِْﻌَﺒﺎِد{ ﻣﻦ ﻫﺬه اﳊﻀﺮة ﺑﻜّﻞ‬
‫اﻋﺘﺒﺎرات اﻹﻃﻼﻗﺎت واﻟﺘﻘﺎﻳﻴﺪ وأّﻣﺎ ﰲ ﻃﻮر اﻟﻈﻬﻮر ﺑﺎﻷﻋﻴﺎن ﻓﺒﻌﺪد ﻣﺎ ﻇﻬﺮ‬
‫ﻼ ﻓﻌﻠﻤﻪ ﻣﻦ ﻃﻮر‬‫ﻮا وﺳﻔًﻼ وﺟﺰًءا وﻛ‬‫ﻣﻦ اﻟﻜﻴﺎن وﺗﻌّﺪد ﻣﻦ اﻷﻛﻮان ﻋﻠ‬
‫اﻟﻌﻘﻞ اﻷّول ﻋﻠﻢ ﺑﺎﻟﻜﻠ ّﻴّﺎت وﻫﻮ ﻣﻘﺎم اﻻﺳﻢ اﳊﻲ وﻣﻦ ﻫﻨﺎك ﺗﺘﻌّﲔ اﳊﻴﺎة ﻓﺈّن‬
ِ ّ
‫ﲋًﻫﺎ ﻋﻦ ذﻛﺮ اﳊﻴﺎة وﺿّﺪﻫﺎ ﺑﻞ وﻋﻦ اﻷﲰﺎء‬ ّ ‫ﻗﺒﻞ ذﻟﻚ ﻛﺎن اﳌﻮﺻﻮف ﻣ‬
 .‫ﻛ ِﻠ ّﻬﺎ ﻓﺈًذا ﺗﻌّﲔ اﳊﻴﺎة ﻟﻠﺤﻲ ﺗﻌﺎﱃ إّﳕﺎ ﻫﻮ ﻣﻦ ﺣﻴﺚ ﻇﻬﻮره ﺑﺎﻟﻌﻘﻞ اﻷّول‬
ّ
Given this, the Seeing is at every cosmic level and in keeping with it. As such,
sight on the part of concrete entities is knowledge. It is essential knowledge in
which the objects of knowledge are not determined as distinct cognitive forms,
but rather as water knows how to cool things. «God sees the servants»90 from
this presence in respect to all their unqualifications and delimitations. The stage
of the manifestation of concrete entities is per the number of beings that
become manifest, and the number of existents that multiply above and below,
both as particulars and as universals. His knowledge at the stage of the First
Intellect is knowledge of universals, and that is the station of the Living,
wherein Life becomes determined. For, prior to that, the Possessor of that
quality of Life is hallowed not only beyond the mentioning of Life and its
opposite, but also beyond all the names. Therefore, the distinct determination
of Life for the Living is with respect to its manifestation through the First
Intellect.91

12.5 ٥،١٢

‫وأّﻣﺎ ﺣﻀﺮة اﻟﻌﻠﻢ ﻓﻬﻲ اﻟﻨﻔﺲ وﻟﺬﻟﻚ ﻛﺎﻧﺖ اﻟﻨﻔﻮس ﻫﻲ اﳌﻮﺻﻮﻓﺔ ﲟﻠﻜﺔ‬
‫اﻟﻌﻠﻢ وأّﻣﺎ ﻣﺮﺗﺒﺔ اﻹرادة ﻓﻬﻲ ﻣﻘﺎم اﳍﻴﻮﱃ اﻟﻜﻠ ّﻲ وذﻟﻚ أّن اﻹرادة ﻫﻲ اﳌﻴﻞ‬
ّ
‫إﱃ ﻇﻬﻮر ﻣﺎ ﺗﻈﻬﺮه اﻟﻘﺪرة واﳍﻴﻮﱃ ﻫﻲ ﺣﻀﺮة اﳌﻴﻞ إﱃ ﻇﻬﻮر ﻋﺎَﱂ اﳌﻠﻜﻮت‬
‫وﻫﻮ اﳉﺴﻢ اﻟﻜﻠ ّﻲ وﻗﻮم ﻳﺴّﻤﻮﻧﻪ ﻋﺎﱂ اﳌﻠﻚ وﻻ ﺗﻔﺎوت ﰲ اﻟﺘﺴﻤﻴﺔ وأّﻣﺎ‬
ّ
‫ﻣﺮﺗﺒﺔ اﻟﻘﺪرة ﻓﻬﻲ ﰲ ﻣﺮﺗﺒﺔ ﻇﻬﻮر اﳉﺴﻢ اﻟﻜﻠ ّﻲ ﻓﺈﻧ ّﻪ اﳌﻘﺪور اﻟﺬي أﻇﻬﺮﺗﻪ‬
ّ
‫اﻟﻘﺪرة ﻓﻬﺬه اﻷرﺑﻌﺔ أﲰﺎء ﻫﻲ ﰲ اﻷرﺑﻌﺔ اﳌﺮاﺗﺐ اﳊﻴﺎة ﰲ اﻟﻘﻠﻢ اﻷﻋﻠﻰ وﻫﻮ‬
‫اﻟﻌﻘﻞ اﻷّول واﻟﻌﻠﻢ ﰲ اﻟﻠﻮح اﶈﻔﻮظ وﻫﻮ اﻟﻨﻔﺲ اﻟﻜﻠ ّﻴّﺔواﻹرادة ﰲ اﻟﻜﺘﺎﺑﺔ ﰲ‬
‫اﻟﻨﻔﺲ وﻫﻮ اﳍﻴﻮﱃ ﻧﻔﺴﻬﺎوأّﻣﺎ اﻟﻘﺪرة ﻓﻬﻲ ﰲ اﳌﻜﺘﻮب واﳌﻜﺘﻮب ﻫﻮ اﳌﺮاد‬
.‫ﲑا‬
ً ‫اﻷّول واﻟﻌﻠ ّﺔ اﻟﻐﺎﺋﺒﺔ وﻇﻬﻮره ﻳﻜﻮن أﺧ‬
The presence of knowledge is the Universal Soul. This is why souls are
described as having an aptitude for knowledge. The level of Will is the station of
the Universal Hyle.92 For Will is the inclination to manifest whatever Power
manifests, and the Hyle is the presence of the inclination to manifest the realm
of Sovereignty, which is the Universal Body; some call it the realm of the
Kingdom, but despite the nomenclature there is no disparity. The level of
Power is at the level of the manifestation of the Universal Body, for it is the
object that is brought into manifestation by Power. These four names, the
Living, the Knowing, the Willing, the Powerful, are at the four cosmic levels:
Life is in the Supreme Pen, which is the First Intellect; Knowledge is in the
Preserved Tablet, which is the Universal Soul; Will is in the inscription upon
the Soul, which is the Hyle itself; Power is in what is inscribed, and what is
inscribed is God’s first Will and the hidden cause, and its manifestation occurs
last.

12.6 ٦،١٢

‫وﺗﺘﺪاﺧﻞ اﻷﲰﺎء ﻛﻤﺎ ﻗّﺪﻣﻨﺎ ﻓﻴﻜﻮن اﻻﺳﻢ اﻟﺒﺼﲑ ﻋّﺰ وﺟّﻞ ﲝﺴﺐ ﻫﺬه‬
‫اﻷﲰﺎء اﻷرﺑﻌﺔ وﲝﺴﺐ ﻛّﻞ ﻣﻨﻬﺎ ﻓﺎﻟﺒﺼﺮ ﰲ اﻟﻌﻘﻞ اﻷّول ﺣﻴﺎٌة وﺣﻘﻴﻘﺔ اﳊﻴﺎة‬
‫اﳊّﺲ واﳊّﺲ ﰲ ﻫﺬه اﳌﺮﺗﺒﺔ ﲝﺴﺒﻬﺎ ﻓﻼ ﺷّﻚ أّن اﻟﺒﺼﺮ ﺣّﺲ ﻟﻜﻨّﻪ ﰲ‬
‫ﻫﺬه اﳊﻀﺮة ﺣّﺲ إﺣﺴﺎﺳﻪ ﻟﻠﻜﻠ ّﻴّﺎت إﺣﺴﺎس ذاﺗﻲ ﻟﻠﻌﻘﻞ اﻷّول ﻓﺎﳊّﻖ ﺗﻌﺎﱃ‬
ّ
‫ﻣﻦ ﻫﺬه اﳊﻀﺮة ﺑﺼﲑ ﺑﺎﻟﻜﻠ ّﻴّﺎت ﻻ ﻋﻠﻰ ﺳﺒﻴﻞ اﻟﺘﻤﺜﻴﻞ ﻛﻤﺎ ﻳﺸﲑ إﻟﻴﻪ‬
‫ﺎ ﲟﺎ ﰲ‬‫أﻓﻼﻃﻮن ﻣﻦ اﳌ ُﺜ ُﻞ اﻷﻓﻼﻃﻮﻧﻴّﺔ ﺑﻞ ﻣﺜﻠﻤﺎ إّن اﳌﺎء ﳛّﺲ إﺣﺴﺎًﺳﺎ ذاﺗﻴ‬
‫ذاﺗﻪ ﻣﻦ اﻟﺘﱪﻳﺪ واﻟّﺴﻴﻼن وذﻟﻚ اﻹﺣﺴﺎس ﺑﺴﻴﻂ ﻓﻴﻜﻮن ﺟﺰؤه ﻣﺴﺎوﻳ ًﺎ ﻟﻜﻠ ّﻪ‬
‫ﻛﻤﺎ أّن اﻟﻨﻘﻄﺔ ﻣﻦ اﳌﺎء ﻣﺎء ﻫﺬا ﰲ اﶈﺴﻮﺳﺎت اﳉﺴﻤﺎﻧﻴّﺔ ﻓﺎﶈﺴﻮﺳﺎت‬
‫اﻟﻌﻘﻠﻴّﺔ ﺗﻜﻮن ﺑﻨﺴﺒﺔ ﻫﺬا ﻷّن اﻟﺒﺴﺎﻃﺔ ﻓﻴﻬﻤﺎ إّﻣﺎ واﺣﺪة وإّﻣﺎ ﰲ اﳌﻌﺎﻧﻲ‬
‫أﺑﺴﻂ ﻓﻬﺬا اﻹﺣﺴﺎس ﻫﻮ اﻟﺒﺼﺮ اﻟﺬي ﻳﻮﺻﻒ ﺑﻪ اﳊّﻖ ﺗﻌﺎﱃ ﰲ ﻫﺬه‬
‫اﳊﻀﺮة ﻓﻴﻘﺎل إﻧ ّﻪ ﺑﺼﲑ أي ﺑﺄﻃﻮار اﻟﻌﻘﻞ ﻓﻘﺪ دﺧﻞ اﻟﺒﺼﲑ ﰲ اﳊﻲ وإن‬
ّ
.‫ﺷﺌﺖ ﻗﻠﺖ اﳊﻲ ﰲ اﻟﺒﺼﲑ‬
ّ
Moreover, the names interpenetrate, as we have said previously. The Seeing
therefore comes into being in keeping with these four names and in keeping
with each name. Sight in the First Intellect is life, and the reality of life is sense
perception. Sense perception, moreover, is in keeping with its level, and there
is no doubt that sight is a sense perception. But in this presence, it is a sensation
that senses the universals in an essential manner that pertains to the First
Intellect. The Real in this presence sees the universals not by way of
imaginalization as Plato alludes to in the Platonic Images, but rather in the
same way as water is cognizant of its own natural properties of cooling and
flowing. This sense perception is simple, such that its part equals its whole, just
as a drop of water is water. All of this pertains to the corporeal sensory objects,
because the intelligible sensory objects exist in relation to them. For simplicity
in corporeal things is either a unity or, in the supersensory meanings, it is
simpler still. This sense perception is the seeing that the Real is described by
this presence, such that He can be called “Seeing.” That is, He sees the stages of
the First Intellect. Thus the Seeing is included within the Living; or you could
say that the Living is included within the Seeing.

12.7 ٧،١٢

‫وأّﻣﺎ ﻇﻬﻮر اﻻﺳﻢ اﻟﺒﺼﲑ ﺑﺎﻻﺳﻢ اﻟﻌﺎﱂ ﻓﻔﻲ ﺣﻀﺮة اﻟﻨﻔﺲ وﻇﻬﻮره ﺑﻬﺎ‬
‫ﻣﺴﺘﺼﺤﺒًﺎ ﻟﻠﺤﻴﺎة اﳌﺴﺘﻔﺎدة ﻣﻦ ﻣﺮﺗﺒﺔ اﻟﻌﻘﻞ ﻣﻦ اﻻﺳﻢ اﳊﻲ ﻓﻴﻜﻮن اﻟﺒﺼﲑ ﰲ‬
ّ
‫ﺎ وﲟﺎ اﻛﺘﺴﺒﻪ ﻣﻦ ﻃﻮر اﻟﻨﻔﺲ اﻟﻜﻠ ّﻴّﺔ ﻳﻜﻮن ﻋﺎﳌﺎً ﻓﻴﺼﲑ‬‫ﻃﻮر اﻟﻌﺎﱂ ﺣﻴ‬
‫ﲑا ﺑﺼﻮر اﻟﻜﺘﺎﺑﺔ وﻫﻲ اﻟﻌﻠﻢ ﻧﻔﺴﻪ‬ ً ‫ﺎ ﻋﺎﳌﺎً ﺑﺼ‬‫اﻟﺒﺼﲑ ﰲ ﻫﺬه اﳌﺮﺗﺒﺔ ﺣﻴ‬
‫ﻓﺎﻟﺒﺼﲑ ﺗﻌﺎﱃ ﰲ ﺣﻀﺮة اﻟﻨﻔﺲ ﻋﺎﱂ ﺑﺎﻟﺼﻮر اﻟﺮوﺣﺎﻧﻴّﺔ وﻧﺴﺒﺘﻬﺎ إﱃ اﻟﻨﻔﺲ‬
‫اﻟﻜﻠ ّﻴّﺔ ﻛﻨﺴﺒﺔ اﻟﺘﺼّﻮرات اﻟﺬﻫﻨﻴّﺔ ﰲ أذﻫﺎن اﻷﻧﺎﺳﻲ وﻛﺬﻟﻚ ﻫﻲ ﻛﺘﺎﺑﺘﻪ ﰲ‬
‫أذﻫﺎن اﻷﻧﺎﺳﻲ أي ﰲ أﻧﻔﺴﻬﻢ إذا ﻛﺎﻧﺖ ﺻﺤﻴﺤﺔ ﻓﺎﻟﺒﺼﲑ ﰲ اﻟﻨﻔﺲ ﻻ‬
‫ﻳﻐﺎﻳﺮه اﻟﻌﺎﱂ ﻓﻴﻜﻮن اﻟﺒﺼﺮ ﰲ ﻫﺬه اﳊﻀﺮة ﻳﺴّﻤﻰ ﻋﻠًﻤﺎ ﺑﺎﻋﺘﺒﺎر اﻟﻌﺎﱂ وﻳﺴّﻤﻰ‬
‫ﺑﺼًﺮا ﺑﺎﻋﺘﺒﺎر اﻻﺳﻢ اﻟﺒﺼﲑ وﻫﺬه اﻷﻣﻮر اﻋﺘﺒﺎرات ﻣﺎ ﻇﻬﺮ اﻟﻮﺟﻮد إّﻻ ﺑﻬﺎ‬
.‫َون ﲢﻘّﻘﻬﺎ زال ﻋﻨﻪ اﳉﻬﻞ وﺧﺮج ﻣﻦ ﻋﻬﺪة اﻟﺘﻘﻠﻴﺪ‬
The manifestation of the Seeing through the Knowing is in the presence of
the Soul. Its manifestation thereby is accompanied by the life received from the
level of the Intellect from the Living. As such, the Seeing at the stage of the
Knowing is living, and through what it acquires from the Universal Soul it is
also knowing. The Seeing in this level therefore lives, knows, and sees the forms
of the Writing, which are Knowledge itself. The Seeing in the presence of the
Universal Soul is therefore knowledge of the spiritual forms, whose relationship
to the Soul is like the relationship of mental formations in the minds of people.
So also is its writing in human minds; that is, in their souls when they are
correct. For in the Soul, the knowing is no different from the seeing. Therefore,
sight in the presence of the Soul is called knowledge from the perspective of the
Knowing, and sight from the perspective of the Seeing. Moreover, it is only
through these affairs, or perspectives, that existence manifests. Whoever
realizes them rids himself of ignorance and emerges from the bondage of blind
emulation.

12.8 ٨،١٢

‫وأّﻣﺎ ﻇﻬﻮر اﻻﺳﻢ اﻟﺒﺼﲑ ﲟﺮﺗﺒﺔ اﻟﻜﺘﺎﺑﺔ وﻫﻲ اﳍﻴﻮﱃ اﻟﻜﻠ ّﻲ ﻓﺬﻟﻚ ﻋﺎَﱂ‬
ّ
‫اﻹرادة واﻻﺳﻢ اﻟﺒﺼﲑ ﻓﻴﻬﺎ ﻇﺎﻫﺮ ﺑﺎﻻﺳﻢ اﳌﺮﻳﺪ وﻳﻜﻮن ﻣﺴﺘﺼﺤﺒًﺎ ﳊﻜﻢ اﳊﻴﺎة‬
‫اﳌﺴﺘﻔﺎدة ﻣﻦ اﳊﻲ وﻣﺴﺘﺼﺤﺒًﺎ ﳌﻌﻨﻰ اﻟﻌﻠﻢ اﳌﺴﺘﻔﺎد ﻣﻦ ﺣﻀﺮة اﻟﻠﻮح اﶈﻔﻮظ‬
ّ
‫وﻫﻲ اﻟﻨﻔﺲ اﻟﻜﻠ ّﻴّﺔ وﻗﺎﺋًﻤﺎ ﺑﺎﻻﺳﻢ اﳌﺮﻳﺪ ﰲ ﺣﻀﺮة اﻟﻜﺘﺎﺑﺔ وﻫﻲ ﻣﻌﺎﻧﻲ اﳍﻴﻮﱃ‬
‫اﻟﱵ ﺳﺘﺼﲑ ﺻﻮًرا ﺟﺴﻤﺎﻧﻴّﺔ وﻟﻮاﺣﻘﻬﺎ ﻣﻦ اﳌﻘّﺪﻣﺎت واﳌﺘّﻤﻤﺎت إﱃ أن ﻳﻨﻘﻀﻲ‬
‫ﻋﺎَﱂ ﻫﺬه اﻟﻜﺮات واﳊّﻖ ﺗﻌﺎﱃ ﺑﺼﲑ ﰲ ﻫﺬه اﳊﻀﺮة ﲟﺎ ﰲ اﻟﻘّﻮة اﻟﻘﺮﻳﺒﺔ ﻣﻦ‬
.‫اﻟﻔﻌﻞ ﻣﻦ ﺣﻴﺚ ﻣﺎ ﺗﻬﻴّﺄت أن ﺗﻈﻬﺮ‬
The manifestation of the Seeing at the level of Writing, which is the
Universal Hyle, is the realm of Will. The Seeing manifests therein through the
Willing, and it is accompanied by the property of life that is taken from the
Living. The Seeing is also accompanied by the pure meaning of knowledge that
is taken from the presence of the Preserved Tablet, which is the Universal Soul,
and it subsists through the Willing in the presence of Writing.93 The latter
consists of the pure meanings of the Hyle, which become corporeal forms, as
well as the attendant prologues and epilogues of those forms,94 until the realm
of these spheres is completed. In this presence the Real sees by means of the
potential proximate to actuality in the sense that it is ready to become manifest.

12.9 ٩،١٢
‫وأّﻣﺎ ﻇﻬﻮر اﻻﺳﻢ اﻟﺒﺼﲑ ﺑﺎﻻﺳﻢ اﻟﻘﺎدر ﻓﻬﻮ ﰲ ﺣﻀﺮة ﻇﻬﻮر اﳌﻘﺪور‬
‫وﻫﻮ ﻫﻨﺎ اﳉﺴﻢ اﻟﻜﻠ ّﻲ ﻓﻴﻈﻬﺮ اﻟﺒﺼﲑ ﺑﺎﻟﻘﺎدر ﻣﺴﺘﺼﺤﺒًﺎ ﻟﻸﲰﺎء اﳌﺬﻛﻮرة ﻗﺒﻞ‬
ّ
‫ﻓﻴﻜﻮن اﻟﺒﺼﺮ اﳌﻨﺴﻮب إﱃ اﳊّﻖ ﺗﻌﺎﱃ ﰲ ﻫﺬه اﳊﻀﺮة ﻫﻮ ﻧﻔﺲ ﺗﻘﺎﺑﻞ أﺟﺰاء‬
‫اﻷﺟﺴﺎم ﺑﻌﻀﻬﺎ ﻋﻨﺪ ﺑﻌﺾ ﻓﻨﻔﺲ ﺗﺮاﺋﻲ اﻷﺷﻜﺎل ﺑﻌﻀﻬﺎ ﻟﺒﻌﺾ ﻫﻮ اﺳﺘﺠﻼؤه‬
‫ﺎ ﻳﻌﺮﻓﻪ أﻫﻠﻪ وﻻ ﻳﺴﻊ اﻟﻌﻘﻞ‬‫ﺑﺒﺼﺮ اﻟﻘﺪرة ﺟﺰﺋﻴّﺎت اﳌﻘﺪور اﺳﺘﺠﻼًء ﺣﺎﻟﻴ‬
.‫اﻟﺮوﺣﺎﻧﻲ ﺟﻬﻠﻪ‬
ّ
The manifestation of the Seeing through the Powerful is in the presence of
the manifestation of the object of Power; namely, the Universal Body. The
Seeing therefore becomes manifest through the Powerful, and is accompanied
by the aforementioned names such that the sight that is ascribed to the Real in
this presence is the opposition between certain parts of the bodies and others.
Thus, the way in which shapes see one another is none other than His distinct
manifestation of the particular objects of Power by the sight of Power, in an
existential manner. This distinct manifestation is recognized by those who are
qualified, and the intellect of the spirit cannot be ignorant of it.

12.10 ١٠،١٢

‫وأّﻣﺎ ﻋﺎﱂ اﻷرﻛﺎن ﻓﺈّﳕﺎ ﲤﺎﻳﺰت ﲟﺎ ﻛﺎن ﰲ اﳍﻴﻮﱃ اﻟﻜﻠ ّﻲ ﻣﻦ اﻟﺘﻤﺎﻳﺰ‬

ّ
‫اﳌﻌﻨﻮّي اﳌﻨﺎﺳﺐ ﻟﻠﺤﻀﺮات اﻟﱵ ﻗﺒﻠﻬﺎ وﺳﺄﺑّﲔ ذﻟﻚ اﻟﺘﻤﺎﻳﺰ وﻫﻮ أّن اﳊﻴﺎة ﳍﺎ‬
‫ﰲ اﳍﻴﻮﱃ ﺣﻜﻢ ﻛﺎن ﺑﺎﻃﻨ ًﺎ وﻇﻬﺮ ﰲ اﻟﻨﺎر اﻟﻄﺒﻴﻌﻴّﺔ وﻫﻲ اﳊﺮارة ﻷّن اﳊﺮارة‬
‫ﺎ ﻣﺘﺤّﺮﻛ ًﺎ ﻷّن اﳊﺮﻛﺔ ﺗﺘﺒﻊ اﳊﺮارة ﻛﻤﺎ ﺗﺘﺒﻊ اﳊﺮارة‬‫ﺣﻴﺎة وﺑﻬﺎ ﻳﻜﻮن اﳊﻲ ﺣﻴ‬
ّ
.‫اﳊﻴﺎة‬
The realm of the four elements becomes distinct through the intelligible
differentiations that inhere in the Universal Hyle, which corresponds to the
presences that precede it. Let me clarify this distinction: It is that life has a
property in the Hyle that is nonmanifest, and is manifested in natural fire,
which is heat. For heat is life, and through it the living comes to life and is put
into motion, for motion follows heat just as heat follows life.
 12.11 ١١،١٢

‫اﻟﺘﻤﺎﻳﺰ اﻟﺜﺎﻧﻲ ﻫﻮ أّن ﻟﻠﻌﻠﻢ ﰲ اﳍﻴﻮﱃ ﻧﺴﺒﺔ وﺣﻜًﻤﺎ ﻛﺎن ﺑﺎﻃﻨ ًﺎ وﻇﻬﺮ ﰲ‬
‫اﳍﻮاء اﻟﻄﺒﻴﻌﻲ وﻫﻲ اﻟﺮﻃﻮﺑﺔ ﻷّن اﻟﺮﻃﻮﺑﺔ ﻋﻠﻢ إذ ﺣﻘﻴﻘﺔ اﻟﻌﻠﻢ ﻗﺒﻮل ﺻﻮر‬
ّ
‫اﳌﻌﻠﻮﻣﺎت وﻗﺒﻮل اﻟﺘﺸّﻜﻼت ﻫﻮ ﰲ اﻟﺮﻃﻮﺑﺔ ﻓﺼﺎر اﻟﺘﺼّﻮر ﻳﺘﺒﻊ اﻟﺮﻃﻮﺑﺔ وﻫﻲ‬
‫راﺟﻌﺔ إﱃ ﺣﻘﻴﻘﺔ ﻗﺒﻮل اﻟﻨﻔﺲ اﻟﻜﻠ ّﻴّﺔ ﻟﻸﺷﻜﺎل اﻟﻜﺘﺎﺑﻴّﺔ اﻟﱵ ﻫﻲ اﻟﻌﻠﻢ‬
.‫وﺻﻮرﺗﻬﺎ ﰲ اﳊّﺲ اﳍﻮاء‬
The second distinction is that knowledge has a relationship and property
within the Hyle that is nonmanifest, and is manifested in natural air, which is
wetness. For wetness is knowledge, since the true nature of knowledge is the
reception of intelligible forms, and the reception of these configuring shapes
occurs in wetness. The giving of forms therefore occurs after wetness, which
derives from the reality of the Universal Soul’s reception of the inscribed shapes
that are knowledge, and whose form in the sensory realm is air.

12.12 ١٢،١٢

‫ﻛﺎن ﺑﺎﻃﻨ ًﺎ ﰲ‬ ‫اﻟﺘﻤﺎﻳﺰ اﻟﺜﺎﻟﺚ وﻫﻮ أّن اﻹرادة ﻣﻦ اﻻﺳﻢ اﳌﺮﻳﺪ ﳍﺎ ﺣﻜﻢ‬
‫اﻟﺒﺎرد ﻓﻬﻮ ﲟﺎ‬ ‫اﳍﻴﻮﱃ وﻇﻬﺮ ﰲ اﳌﺎء اﻟﻄﺒﻴﻌﻲ وذﻟﻚ ﻷّن ﺣﻘﻴﻘﺔ اﳌﺎء اﻟﺮﻃﺐ‬
ّ
‫اﻟﻨﺎر ﻣﻦ اﳊﻴﺎة‬ ‫ﻓﻴﻪ ﻣﻦ اﻟﺮﻃﻮﺑﺔ ﻫﻮاء وﲟﺎ ﰲ اﳍﻮاء ﻣﻦ اﳊﺮارة ﻧﺎر وﲟﺎ ﰲ‬
‫ﺗﺜﺒﺖ اﳌﺮادات‬ ‫ﺣّﺲ أّول وﻛﻤﺎ أّن اﻟﱪودة ﲡّﻤﺪ ﻓﻬﻲ ﻛﺎﳌﻴﻞ اﻹرادّي إﱃ أن‬
‫واﻹﻣﻜﺎن ﻣﻨﻬﺎ‬ ‫ﻋﻠﻰ أﻃﻮار ﻇﻬﻮرﻫﺎ ﻣﻘﺪورات ﻋﻠﻰ وﻓﻖ ﻣﺎ ﺳﺒﻖ ﰲ اﻟﻘّﻮة‬
.‫ﻓﺎﻹرادة ﻫﻲ ﰲ اﻟﺼﻮر واﻷﺷﻜﺎل ﻋﺎﱂ اﳌﺎء‬
The third distinction is that Will, from the Willing, has a property in the Hyle
that is nonmanifest, and is manifested in natural water. For the true nature of
water consists of cold wetness: it is air inasmuch as it contains wetness, and it is
fire inasmuch as air contains heat, and it is primary sensation inasmuch as fire
contains life. And just as cold can turn to freezing, its freezing is like the willful
propensity of things to become fixed as determined objects, depending on their
stage of manifestation and according to their preordained power and
possibility. Therefore, within forms and shapes the divine Will is the realm of
water.

12.13 ١٣،١٢

‫وأّﻣﺎ ﻋﺎﱂ اﻷرض وﻫﻮ اﻟﻴﺒﺲ اﶈﺾ ﻓﺬﻟﻚ ﻋﺎﱂ اﻟﻘﺪرة وﻛﺎﻧﺖ ﺑﺎﻃﻨﺔ ﰲ‬
‫اﳍﻴﻮﱃ وﻇﻬﺮت ﺑﺎﻟﻴﺒﺲ اﻟﺬي ﳚّﻤﺪ اﻟﺴﺎﺋﻞ ﻟﻴﺜﺒﺖ ﰲ ﻋﺎﱂ اﻟﻜﺜﺎﺋﻒ ﺣﺘ ّﻰ‬
‫ﻳﺘﺤﻘّﻖ اﳌﻘﺪور ﻇﺎﻫًﺮا وﻟﻮﻻ ذﻟﻚ ﳌﺎ ﻇﻬﺮ ﰲ ﻋﺎﱂ اﻟﻘﺪرة واﻟﺒﺼﲑ ﻫﻨﺎ‬
‫ﲝﺴﺐ ﻣﺎ ﺗﺪرﻛﻪ ﻫﺬه اﻷرﻛﺎن ﺑﻌﻀﻬﺎ ﻣﻦ ﺑﻌﺾ ﺣﲔ ﺗﺘﻤﺎزج وﻟﻮﻻ اﻟﺒﺼﺮ‬
‫اﻹٰﳍﻲ ﱂ ﳝ ج ﻣﺎ ﻳﻮﻟﺪ اﳌﺘﻮﻟ ّﺪات ﻓﺎﻓﻬﻢ وﻇﻬﻮر اﳌﻮﻟ ّﺪات إّﳕﺎ ﻫﻮ ﺑﺒﺼﺮ ﻫﻮ‬
ّ
.‫ﻣﻦ اﻻﺳﻢ اﻟﺒﺼﲑ ﻋّﺰ وﺟّﻞ‬
The realm of earth, which is pure dryness, is the realm of Power, which is
nonmanifest in the Hyle, and is manifested through the dryness that freezes
liquids. Liquids thereby become affixed in the realm of dense objects, such that
the object of Power becomes realized in outward manifestation. Without the
freezing, the object of Power would not manifest in the realm of Power.95 The
Seeing in this regard is in keeping with what these elements perceive of each
other when they commingle. Were it not for divine seeing, the elements that
mix to produce minerals, plants, and animals would not mix. Strive to
understand this. The manifestation of the progeny is precisely through the sight
that is from the Seeing.

12.14 ١٤،١٢

‫واﻋﻠﻢ أّن اﻟﺬي ﺗﻘّﺪم ذﻛﺮه إّﳕﺎ ﻫﻮ ﻇﻬﻮر ﰲ أﻃﻮار أرﺑﻌﺔ ﻣﻌﺎٍن ﻫﻲ‬
‫ﺎ ﻟﻠﻤﻌﺎﻧﻲ ﻓﺈّن ﻟﻠﻤﻌﺎﻧﻲ ﰲ‬‫اﳊﻴﺎة واﻟﻌﻠﻢ واﻹرادة واﻟﻘﺪرة وﻫﻲ ﻣﺮﺗ ّﺒﺔ ﺗﺮﺗﻴﺒًﺎ ﻃﺒﻴﻌﻴ‬
‫ﺗﺮﺗﻴﺒﻬﺎ ﻃﺒﻴﻌﺔ ﲣّﺼﻬﺎ ﻏﲑ ﳏﺴﻮﺳﺔ وﺣﺼﻞ ﻣﻦ ﻫﺬه اﻷﲰﺎء اﻷرﺑﻌﺔ اﳊﻲ‬
ّ
‫واﻟﻌﺎِﱂ واﳌﺮﻳﺪ واﻟﻘﺎدر ﰲ أﻃﻮار ﻫﺬه ﺻﻔﺘﻬﺎ اﳊﺮارة واﻟﺮﻃﻮﺑﺔ واﻟﱪودة واﻟﻴﺒﻮﺳﺔ‬
‫ﺛّﻢ ﺗﻌﻴّﻨﺖ ﻣﻦ ﻫﺬه اﻟﺘﻌﻴّﻨﺎت ﺗﻌﻴّﻨﺎت ﻫﻲ ﻣﺮﻛ ّﺒﺎت وﺑﺴﺎﺋﻂ ﺗﻠﻚ اﻷرﺑﻌﺔ‬
‫اﳌﺬﻛﻮرة ﻣﻨﻬﺎ اﻟﻨﺎر وﻫﻲ ﻣﻦ اﳊﺮارة واﳍﻮاء وﻫﻮ ﻣﻦ اﻟﺮﻃﻮﺑﺔ واﳌﺎء وﻫﻮ ﻣﻦ‬
‫اﻟﱪودة واﻷرض وﻫﻲ ﻣﻦ اﻟﻴﺒﺲ ﻓﻤﻈﻬﺮ اﳊﻴﺎة واﻟﻌﻠﻢ واﻹرادة واﻟﻘﺪرة اﳊﺮارة‬
‫واﻟﺮﻃﻮﺑﺔ واﻟﱪودة واﻟﻴﺒﻮﺳﺔ وﻣﻈﻬﺮ ﻫﺬه ﻫﻲ اﻟﻨﺎر واﳍﻮاء واﳌﺎء واﻟﱰاب إذ‬
‫ﻫﻲ ﻣﺮﻛ ّﺒٌﺔ ﻣﻦ ﺗﻠﻚ وﰲ ﺷﻬﻮد اﻟﺸﺎﻫﺪ ﳍﺬه اﻷرﺑﻌﺔ اﳌﺮﻛ ّﺒﺔ ﻳﻌﻠ َﻢ أّن ﻫﺬه‬
‫ﻇﻬﻮرات ﻟﻼﺳﻢ اﳊﻲ واﻟﻌﺎﱂ واﳌﺮﻳﺪ واﻟﻘﺎدر ﰲ ﻃﻮر ﺛﺎن ﻓﺈﻧ ّﻪ ﻣﺎ ﻇﻬﺮ إّﻻ‬
ّ
‫أﺣﻜﺎم اﻷﲰﺎء وإن اﺧﺘﻠﻔﺖ اﻟﺘﺴﻤﻴﺔ ﻋﻨﺪ اﶈﺠﻮﺑﲔ واﳌﺘﺴّﻤﻲ ﺑﻬﺎ ﻋﻨﺪ أﻫﻞ‬
.‫اﻟﺸﻬﻮد واﺣﺪ ﻣﺸﻬﻮد وﻫﺬه اﻷرﺑﻌﺔ اﻷرﻛﺎن ﺗﺮﻛ ّﺒﺖ ﰲ اﳌﻮﻟ ّﺪات اﻷرﺑﻊ‬
You should know that what we have just mentioned is precisely a
manifestation at the stages of four suprasensory realities—namely, Life,
Knowledge, Will, and Power. These are arranged according to their natural
ranking; for in ranking them, each meaning possesses a specific non-sensory
nature. These four names—the Living, the Knowing, the Willing, the Powerful
—actualize the qualities of heat, wetness, cold, and dryness at their respective
stages. From these determinations, other entities are determined, which are
compounded and simple elements of the four elements: these include fire,
which is from heat; air, which is from wetness; water, which is from cold; and
earth, which is from dryness. The loci of manifestation of Life, Knowledge,
Will, and Power are therefore heat, wetness, cold, and dryness, and their
respective loci of manifestation are fire, air, water, and earth (as they are
compounded from the former). Furthermore, through witnessing these four
compounds, it is known that these are outward manifestations of the Living, the
Knowing, the Willing, and the Powerful at a second cosmic stage. For nothing
manifests other than the properties of the names, even if veiled intellects differ
as to how they name them. The people of witnessing bear witness that the One
who assumes those names is One. Moreover, these four elements are
compounded in the four things generated from them: minerals, plants, animals,
and humans.

12.15 ١٥،١٢

‫ﻓﺄّﻣﺎ ﻋﺎﱂ اﻹﻧﺴﺎن ﻣﻨﻬﺎ ﻓﻔﻲ ﺟﺴﻤﻪ اﻷرﻛﺎن اﻷرﺑﻌﺔ واﻟﻨﺎر ﻏﺎﻟﺒﺔ وﻣﺎ‬
‫ ﻣﻦ ﻋﺎﱂ اﻹﻧﺴﺎن ﻓﻬﻮ اﻟﺸﻴﻄﺎن واﳉﺎّن ا ﻠﻮق }ِﻣﻦ ﱠﻣﺎِرٍج ِّﻣﻦ‬١‫ﻂ‬
ّ ‫ﺷﺎط أو ﺷ‬
‫ﻧ ﱠﺎٍر{ ﻓﻌﺎﱂ اﻹﻧﺴﺎن ﻫﻮ اﻟﻐﺎﻟﺐ ﻋﻠﻰ ﻣﻌﻨﻮﻳ ّﺔ ﻧﻔﺴﻪ وﻫﻲ اﻟﻨﺎر وﻋﺎﱂ اﳊﻴﻮان‬
‫ﻫﻮ اﻟﻐﺎﻟﺐ ﻋﻠﻰ ﻣﻌﻨﻮﻳ ّﺔ ﻧﻔﺴﻪ وﻫﻮ اﳍﻮاء ﻓﺤﻴﺎﺗﻪ ﺑﺎﳊﺮارة واﻟﺮﻃﻮﺑﺔ وﻧﻔﺴﻪ ﻣﻦ‬
‫اﻟﻨﺎر إّﻻ أﻧ ّﻬﺎ ﻣﻐﻠﻮﺑﺔ وﻋﺎﱂ اﻟﻨﺒﺎت ﻫﻮ اﳌﺎء وﻟﺬﻟﻚ ﺿﻌﻒ اﻧﺘﻘﺎﻟﻪ ﻛﻀﻌﻒ‬
‫اﻧﺘﻘﺎل اﳌﺎء اﻟﻨﺎﻗﺺ ﻋﻦ اﻧﺘﻘﺎل اﳍﻮاء إّﻻ أّن ﻋﺎﱂ اﻹﻧﺴﺎن ﻣﻨﺼﻮب وﻋﺎﱂ‬
‫اﳊﻴﻮان ﻣﻜﺒﻮب وﻋﺎﱂ اﻟﻨﺒﺎت ﻣﻘﻠﻮب ﻓﺮأس اﻹﻧﺴﺎن إﱃ اﻟﻌﻠّﻮ ورأس اﳊﻴﻮان‬
‫دوﻧﻪ ﻣﻌﱰض ورأس اﻟﻨﺒﺎت ﰲ اﻷرض ورأس ﻛّﻞ ﺷﻲء ﻣﺎ ﻣﻨﻪ ﻳﺘﻐّﺬى‪.‬‬
‫‪ ١‬آ‪ :‬ﺷﺎﻃﺄ أو ﺷﻄﺮ؛ و‪ :‬ﺷﺎط أو ﺷﻄﻦ‪.‬‬
‫‪In the human realm, man contains these four elements in his body. Fire is‬‬
‫‪dominant, and whatever is in excess (shāṭa) or goes to an extreme (shaṭṭa) is‬‬
‫‪Satan (Shayṭān) and the jinn, created «from a smokeless fire».96 In this realm,‬‬
‫‪fire largely governs the self. In the animal realm, air largely governs the self.‬‬
‫‪Thus, the animal’s life is through heat and wetness, and its self is from fire,‬‬
‫‪though it is dominated. The realm of plants, moreover, is water, which is why‬‬
‫‪its motility is low, just as the motility of water is less than that of air. However,‬‬
‫‪the human being is directed upward, while the animal is directed downward,‬‬
‫‪and the plant is inverted. Thus, the head of a human being is uppermost, while‬‬
‫‪the head of an animal stretches in front of it, and the head of the plant is in the‬‬
‫‪earth. For the “head” of a thing is that by which it draws sustenance.‬‬

‫‪12.16‬‬ ‫‪١٦،١٢‬‬

‫أّﻣﺎ اﻟﺮاﺑﻊ وﻫﻮ ﻋﺎﱂ اﳌﻌﺎدن ﻓﻬﻮ ﻣﻐﻤﻮر ﰲ اﻷرض ﻷّن اﻷرض ﻋﺎﳌﻪ‬
‫واﻟﻴﺒﺲ ﺧﺎّص ﺑﻬﺎ ﻓﻠﻬﺬا ﻳﺘﺤّﺮك اﳌﻌﺪن ﲢّﺮﻛ ًﺎ ﳜﺮﺟﻪ ﻣﻦ اﻷرض ﻣﺜﻞ اﻟﻨﺒﺎت‬
‫إذ ﻫﻮ أﻗﺮب إﱃ اﻟﻨﺎر اﻟﱵ ﻫﻲ اﻟﻨﻔﺲ وﻗﺮب اﻟﻨﺒﺎت ﺣﺘ ّﻰ ﺷّﻖ اﻷرض‬
‫وﻟﺒﻌﺪه ﻣﻦ اﻟﻨﺎر ﺑﻌًﺪا ﻫﻮ أﺑﻌﺪ ﻣﻦ اﳍﻮاء ﱂ ﻳﻨﺘﻘﻞ اﻟﻨﺒﺎت واﻧﺘﻘﻞ اﳊﻴﻮان‬
‫اﻟﻘﺮﻳﺐ ﻣﻦ اﻟﻨﺎر وﻫﻮ ﻋﺎﱂ اﳍﻮاء ﻟﻜﻨّﻪ ﱂ ﻳﻜﻦ ﻋﺎﱂ اﻟﻨﺎر ﻧﻔﺴﻬﺎ ﻓﻴﻜﻮن‬
‫ﻣﻨﺘﺼﺒًﺎ ﻛﺎﻹﻧﺴﺎن ﺑﻞ ﻛﺎن ﻣﻨﺤﻨﻴ ًﺎ وﱂ ﻳﻜﻦ ﻣﻨﻘﻠﺒًﺎ ﻛﺎﻟﻨﺒﺎت ﻟﻘﺮﺑﻪ وﺑﻌﺪ اﻟﻨﺒﺎت‬
‫وﻛﺎن اﻹﻧﺴﺎن ﻷﺟﻞ ﻧﻔﺴﻪ ﻋﺎﱂ اﻟﻨﺎر واﻹﻧﺴﺎن أﻛﻤﻞ ﻫﺬه اﻷرﺑﻊ ﻷّن اﻹﻧﺴﺎن‬
‫ﻓﻴﻪ ﻣﺎ ﰲ اﻟﺜﻼﺛﺔ وﳜﺘّﺺ ﺑﺎﻟﻨﻔﺲ اﻟﻨﺎﻃﻘﺔ ﻣﻊ أّن ﻓﻴﻪ اﳊﻴﻮاﻧﻴّﺔ واﻟﻨﺒﺎﺗﻴّﺔ‬
‫واﳌﻌﺪﻧﻴّﺔ واﳊﻴﻮان ﻓﻴﻪ اﻟﻨﺒﺎﺗﻴّﺔ واﳌﻌﺪﻧﻴّﺔ وﻟﻴﺲ ﻓﻴﻪ اﻹﻧﺴﺎﻧﻴّﺔ واﻟﻨﺒﺎت ﻓﻴﻪ‬
.‫اﳌﻌﺪﻧﻴّﺔ وﻟﻴﺲ ﻓﻴﻪ اﳊﻴﻮاﻧﻴّﺔ وﻻ اﻹﻧﺴﺎﻧﻴّﺔ‬
The fourth realm, the realm of minerals, is submerged in the earth: the earth
is its domain, and dryness is specific to it. This is why minerals, like plants,
move in such a way that they come out of the earth, since dryness is closer to
fire, which corresponds to the soul. Plants draw so close to the earth that they
split it. They are more distant from fire than they are from air, which is why
they do not move spatially, whereas animals, which are close to fire—the realm
of air—move spatially. But since animals are not identical with the realm of fire,
they cannot stand upright like a human being, but rather incline forward. Yet
they are not entirely inverted like plants, for animals are close to fire, while
plants are far from it. The human being corresponds to the realm of fire on
account of his soul. He is therefore the most complete of these four worlds, for
he contains what is in the other three and is distinguished by the rational soul
while also containing the animal, vegetal, and mineral souls. The animal, for its
part, contains the vegetal and the mineral realms, but not the human realm; and
plants contain the mineral, but not the animal or human realms.

12.17 ١٧،١٢

‫ﻓﺎﳌﻮﻟ ّﺪات ﻋﻠﻰ ﻫﺬا ﻫﻲ أرﺑﻌﺔ وﻏﻠﻂ ﻣﻦ ﻇﻨّﻬﺎ ﺛﻼﺛﺔ ﻓﺈﻧ ّﻪ ﻋّﺪ اﻹﻧﺴﺎَن‬
‫ﻣﻦ اﳊﻴﻮان وﻣﻌﻠﻮم أّن اﻟﻨﺒﺎت ﻫﻮ ﻣﻦ اﳌﻌﺪن واﳊﻴﻮان ﻫﻮ ﻣﻦ اﻟﻨﺒﺎت‬
‫واﻹﻧﺴﺎن ﻫﻮ ﻣﻦ اﳊﻴﻮان ﻟﻜﻨّﻪ ﻻ ﻳﻨﻌﻜﺲ ﻓﻴﻬﺎ ﻓﻴﻜﻮن اﳊﻴﻮان ﻣﻦ اﻹﻧﺴﺎن‬
‫واﻟﻨﺒﺎت ﻣﻦ اﳊﻴﻮان واﳌﻌﺪن ﻣﻦ اﻟﻨﺒﺎت وﻫﺬا واﺿﺢ ﺑﻨﻔﺴﻪ وﻇﻬﻮر اﻻﺳﻢ‬
‫اﻟﺒﺼﲑ ﰲ ﻫﺬه اﻷﻃﻮار ﲟﻌﻨﻮﻳ ّﺔ ﻣﺎ ﻳﻬﺘﺪي اﻟﱰﻛﻴﺐ ﺑﻪ ﻓﻴﻬﺎ إﱃ اﻟﺼﻮاب‬
‫وﺗﻜﻮن اﻷﲰﺎء اﳌﺬﻛﻮرة ﻣﻨﻄﻮﻳﺔ ﻓﻴﻪ اﳊﻲ واﻟﻌﺎﱂ واﳌﺮﻳﺪ واﻟﻘﺎدر وﻳﺪﺧﻞ اﻟﻈﺎﻫﺮ‬
ّ
‫ﰲ اﻟﻘﺎدر ﻓﺈّن اﻟﻈﺎﻫﺮ ﺑﺎﻟﻘﺎدر ﻇﻬﺮ ﻓﻴﺪﺧﻞ اﻟﻈﺎﻫﺮ أﻳًﻀﺎ ﰲ اﻟﺒﺼﲑ ﲟﺎ ﺑﻪ‬
.‫دﺧﻞ اﻟﻘﺎدر ﰲ اﻟﺒﺼﲑ‬
This being the case, the progenies are four, and those who think they are
three are mistaken. This is because they count the human being as an animal, it
being well known that plants are from minerals, animals are from plants, and
human beings are from animals. However, this succession is not reversible such
that animals are from human beings, plants are from animals, and minerals are
from plants. This much is self-evident. The manifestation of the Seeing at these
stages accords with the pure meanings that ensure the process of compounding
therein is appropriate. The Living, the Knowing, the Willing, and the Powerful
are enfolded within these aforementioned names. The Manifest, moreover, is
included within the Powerful, for the Manifest becomes manifest through the
Powerful. Hence the Manifest is also included within the Seeing in the same
manner as is the Powerful.

12.18 ١٨،١٢

‫وﳌ ّﺎ ﻛﺎن اﻹﻧﺴﺎن ﻫﻮ آﺧﺮ اﻟﻈﻬﻮر واﳌﺘﻨّﻮر اﻟﺬي أﺻﻠﻪ اﻟﻨﻮر وﻇﻬﺮ ﲟﺎ‬
‫ﻗﺒﻠﻪ ﻣﻦ اﳌﺮاﺗﺐ ﻃﺎﻟﺒﺘﻪ اﻷﲰﺎء اﻟﺴﺎﺑﻘﺔ ﻋﻠﻰ وﺟﻮده اﻟﱵ ﻫﻲ أﺻﻮﻟﻪ ﺑﺄن‬
‫ﺗﻈﻬﺮ أﺣﻜﺎﻣﻬﺎ ﻓﻴﻪ ﻣﻄﺎﻟﺒﺔ ذاﺗﻴّﺔ ﻓﺄﺟﺎﺑﻬﺎ إﺟﺎﺑﺘﻪ ﺑﺎﻟﻔﻌﻞ ﻓﻜﺎن ﻓﻴﻪ اﳊﻲ ﻷﻧ ّﻪ‬
ّ
‫ﺣﻲ وﻛﺎن ﻓﻴﻪ اﻟﻌﺎﱂ ﻷﻧ ّﻪ ﻋﺎﱂ وﻛﺎن ﻓﻴﻪ اﳌﺮﻳﺪ ﻷﻧ ّﻪ ﻣﺮﻳﺪ وﻛﺎن ﻓﻴﻪ اﻟﻘﺎدر‬
ّ
‫ﻷﻧ ّﻪ ﻗﺎدر وﻛﺎن ﻓﻴﻪ اﻟﻈﺎﻫﺮ ﻟﺘﻌﻠ ّﻖ اﻟﻈﺎﻫﺮ ﺑﺎﻟﻘﺎدر ﰲ ﻇﻬﻮره ﻓﻜﺎن اﻹﻧﺴﺎن‬
‫ﻇﺎﻫًﺮا وﳌ ّﺎ ﻛﺎن اﻟﺴﻤﻊ ﻫﻮ ﺑﺼﺮ ﻣﺎ ﻟﻸﺻﻮات ﻓﻜﺎن اﻹﻧﺴﺎن ﲰﻴًﻌﺎ ﻓﻜﺎن‬
‫ﲑا ﲟﺎ ﺳﺒﻖ ﻣﻦ اﻷﻃﻮار ﰲ وﺟﻮده ﻷﻧ ّﺎ ﻗﺪ ﺑﻴّﻨّﺎ دﺧﻮل ﻫﺬه اﻷﲰﺎء ﰲ‬ ً ‫ﺑﺼ‬
‫ﲑا ﻓﻬﻮ ﺣﻲ ﻋﻠﻴﻢ‬ ً ‫اﻻﺳﻢ اﻟﺒﺼﲑ ﻓﻠّﻤﺎ ﲨﻌﻬﺎ اﻹﻧﺴﺎن وﺟﺐ أن ﻳﻜﻮن ﺑﺼ‬
ّ
.‫ﻗﺪﻳﺮ ﻣﺮﻳﺪ ﻇﺎﻫﺮ ﲰﻴﻊ ﺑﺼﲑ‬
Since the human being is the last in manifestation, and is the seeker of light
whose origin is light, and is the one who manifests through the cosmic levels
that precede him, the names that precede his existence and that are his roots
seek him by their very essence in order to manifest their properties within him.
He responds in actuality so that he has within him the Living because he is
alive, the Knowing because he knows, the Willing because he wills, the
Powerful because he has power, and the Manifest because the Manifest is
attached to the Powerful when He manifests so that the human being is
manifest. And since hearing is a kind of seeing of sounds, the human being
hears. He also sees the cosmic levels that precede his existence, for we have
explained how these names pertain to the Seeing, and he must necessarily be
seeing since the human being brings together these names. He is thus living,
knowing, powerful, willing, manifest, hearing, and seeing.

12.19 ١٩،١٢

‫وﳌ ّﺎ ﻛﺎن اﻟﻌﻘﻞ اﻷّول اﻟﺬي ﻫﻮ اﻟﻘﻠﻢ اﻷﻋﻠﻰ إّﳕﺎ ﻫﻮ ﻗﻠﻢ ﻷﻧ ّﻪ ﻛﺎﺗﺐ‬
‫واﻟﻜﺘﺎﺑﺔ ﻧﻄﻖ ﻛﺎن اﻹﻧﺴﺎن ﻫﻮ اﻟﻘﻠﻢ اﻷﺳﻔﻞ ﻓﻜﺎن ﻧﺎﻃﻘ ًﺎ ﻛﻨﻄﻖ اﻟﻘﻠﻢ إّﻻ أّن‬
‫ﺎ ﺑﺎﻃﻨ ًﺎ وﻛﺎن اﻹﻧﺴﺎن ﰲ آﺧﺮ اﻟﺴﻠﺴﻠﺔ اﻟﱵ ﺑﲔ‬ ‫اﻟﻘﻠﻢ اﻷﻋﻠﻰ ﻛﺎن ﻧﻄﻘﻪ ﻣﻌﻨﻮﻳ‬
‫ﺟﺴﻤﻪ وﺑﲔ اﻟﻘﻠﻢ اﻷﻋﻠﻰ ﻓﻜﺎن ﻣﻘﺎﺑًﻼ ﻟﻠﻘﻠﻢ اﻷﻋﻠﻰ ﻓﻜﺎن ﻧﺎﻃﻘ ًﺎ ﻧﻄﻘ ًﺎ ﻣﻘﺎﺑًﻼ‬
‫ﺎ ﻓﻮﺟﺐ أن ﻳﻜﻮن ﻧﻄﻖ اﻹﻧﺴﺎن‬ ‫ﻟﻨﻄﻖ اﳌﻘﺎﺑﻞ ﻟﻪ ﻓﻜﺎن ﻧﻄﻖ اﳌﻘﺎﺑﻞ ﻣﻌﻨﻮﻳ‬
‫ﺎ ﻓﻨَﻄﻖ ﺑﺎﳊﺮف واﻟﺼﻮت وﻛﺎن ﳎﻤﻊ اﳊﻀﺮات اﻷﲰﺎﺋﻴّﺔ ﺑﻌﺪ ﺗﺮﻗ ّﻴﻪ إﱃ‬‫ﻟﻔﻈﻴ‬
‫اﳊﻀﺮة اﻟﱵ ﻫﻲ ﺣﻀﺮة اﳊﻀﺮات وﺣﻴﻨﺌٍﺬ ﻳﺴﺘﺤّﻖ أن ﻳﻜﻮن ﻫﻮ اﳊﻲ اﻟﻌﺎﱂ‬
ّ
‫ وﻇﻬﺮ اﳊّﻖ ﺳﺒﺤﺎﻧﻪ ﻣﻦ ﻃﻮره‬.‫اﳌﺮﻳﺪ اﻟﻘﺎدر اﻟﻈﺎﻫﺮ اﻟﺴﻤﻴﻊ اﻟﺒﺼﲑ اﳌﺘﻜﻠ ّﻢ‬
‫ﺑﻬﺬه اﻷﲰﺎء ﻇﻬﻮًرا ﺑﺎﻟﻔﻌﻞ ﻓﺈن ﺷﺌﺖ أن ﲡﻌﻞ اﳊﻘﻴﻘﺔ ﻫﻲ ﺣﻴﺎﺗﻪ وﻋﻠﻤﻪ‬
‫وإرادﺗﻪ وﻗﺪرﺗﻪ وﻇﻬﻮره وﲰﻌﻪ وﺑﺼﺮه وإن ﺷﺌﺖ ﻓﺎﻋﻜﺲ ﻓﻴﻪ رؤﻳَﺔ وﲰَﻊ‬
.‫اﳉﺰﺋﻴّﺎت وﻛﺎن وﻻ ﺷﻲء ﻣﻌﻪ ﺣﲔ ﻓﲏ ﰲ اﻟﺬات‬
Moreover, since the First Intellect, which is the Supreme Pen, is a pen
precisely because it inscribes, and inscription is a form of rational speech, the
human being is therefore the Lower Pen. He has rational speech just like the
rational speech of the Pen, except that the rational speech of the Supreme Pen
is nonmanifest and supersensory. The human being is at the end of the chain of
being that extends between his body and the Supreme Pen. He is therefore the
counterpart of the Supreme Pen, and he is endowed with rational speech in a
manner that is a counterpart to the rational speech of the Pen. Since the
rational speech of the Pen is supersensory, the human being’s rational speech is
necessarily verbal, such that he speaks in letters and sounds. He is, moreover,
the gathering place of the presences of the names after his ascension to the
Presence of Presences, whereupon he is worthy of being the living, the
knowing, the willing, the able, the manifest, the hearing, the seeing, and the
speaking. Moreover, the Real manifests at this stage through these names in an
actual manner. You may thus consider His reality to be his life, knowledge, will,
ability, manifestation, hearing, and seeing; or you may reverse it so that he is
the sight and hearing of the particulars, and “he was and nothing was with him”
when he passes away in the Essence.

‫اﲰﻪ ذو اﻟﻔﻀﻞ‬

Dhū l-Faḍl: The Bountiful

13.1 ١،١٣

ُ‫أّول وروده ﰲ ﺗﺮﺗﻴﺐ ﺳﻮر اﻟﻜﺘﺎب اﻟﻌﺰﻳﺰ ﰲ اﻟﺒﻘﺮة ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ }َوٱﷲ‬
‫ُذو ٱﻟ َْﻔْﻀِﻞ ٱﻟ َْﻌِﻈﻴِﻢ{ واﻧﻔﺮد ﺑﺈﻳﺮاده أﺑﻮ ﺑﻜﺮ اﻟﺒﻴﻬﻘﻲ رﺿﻲ اﷲ ﻋﻨﻪ وروي‬
ّ
‫ﻫﺬا اﻻﺳﻢ ﻋﻦ ﳏّﻤﺪ ﺑﻦ إﺑﺮاﻫﻴﻢ ﻋﻦ أﲪﺪ ﺑﻦ ﳏّﻤﺪ ﺑﻦ ﻏﺎﻟﺐ ﻗﺎل ﺣّﺪﺛﻨﺎ‬
‫ﺧﺎﻟﺪ ﺑﻦ ﳏّﻤﺪ ﻗﺎل ﺣّﺪﺛﻨﺎ ﻋﺒﺪ اﻟﻌﺰﻳﺰ ﺑﻦ ﺣﺼﲔ ﺑﻦ ﺛﺎﺑﺖ ﺑﻦ ﻫﺸﺎم ﺑﻦ‬
‫ﺣّﺴﺎن ﻋﻦ ﳏّﻤﺪ ﺑﻦ ﺳﲑﻳﻦ ﻋﻦ أﺑﻲ ﻫﺮﻳﺮة ﻋﻦ اﻟﻨﱯ ﺻﻠ ّﻰ اﷲ ﻋﻠﻴﻪ وﺳﻠ ّﻢ‬
ّ
‫وذﻛﺮ اﻷﲰﺎء وﻗﺎل ﰲ أّوﳍﺎ اﻟﺮﺣﻢـٰن اﻟﺮﺣﻴﻤﻮﻗﺎل ﰲ آﺧﺮﻫﺎ ﻗﺒﻞ ﺛﻼﺛﺔ أﲰﺎء‬
‫وﻫﻲ اﳋّﻼق اﳌﻮﱃ اﻟﻨﺼﲑ ﻫﺬا اﻻﺳﻢ اﻟﻜﺮﻳﻢ وﻫﻮ ذو اﻟﻔﻀﻞ وﻣﻌﻨﺎه ﻋﻨﺪ‬
‫اﻟﻌﻠﻤﺎء أﻧ ّﻪ ذو ﻓﻀﻞ ﻋﻈﻴﻢ ﻋﻠﻰ ﻋﺒﺎده واﻟﻔﻀﻞ اﳌﺰﻳﺪ ﻋﻠﻰ ﲤﺎم ﻣﺎ ﻓﻴﻨﺎﺳﺐ‬
‫أﻧ ّﻪ اﻟﻌﻄﺎء ﻟﻌﺒﺎده ﻋﻄﺎًء ﻳﻔﻀﻞ ﻋﻦ ﻗﺪر ﺣﺎﺟﺘﻬﻢ ﻻ ﻋﻦ ﻗﺪر ﺣﺎﺟﺘﻪ إذ ﻻ‬
.‫ﺣﺎﺟﺔ ﻟﻪ وﻫﻮ اﻟﻐﲏ ﺑﺬاﺗﻪ ﻓﺒﻘﻲ أن ﻳﻜﻮن ﻫﻮ اﻟﺰاﺋﺪ ﻋﻦ ﻗﺪر ﺣﺎﺟﺘﻬﻢ‬
ّ
This name is first cited, according to the arrangement of the surahs of the Holy
Book, in the verse: «God is magnificently bountiful».97 Only al-Bayhaqī, may
God be pleased with him, mentions this name as a name of God. It was reported
in a prophetic tradition transmitted by Muḥammad ibn Ibrāhīm, from Aḥmad
ibn Muḥammad ibn Ghālib, who cites Khālid ibn Muḥammad, who cites ʿAbd
al-ʿAzīz ibn Ḥusayn ibn Thābit ibn Hishām ibn Ḥassān, from Muḥammad ibn
Sīrīn, from Abū Hurayrah, from the blessed Prophet, who mentioned the
names beginning with All-Merciful and Merciful, and ending with the noble
name Bountiful, which is preceded by the names Ever-Creating, Patron, and
Helper.98 According to the scholars, the name the Bountiful denotes that He is
magnificently bountiful toward His servants; and bounty here means an excess
beyond the measure of fulfillment. It is thus appropriate to say that it is God’s
giving to His servants in a manner that bountifully surpasses the measure of
their needs, not the measure of His need. For He has no need, since He is the
Independent in His Essence. Therefore God’s bounty is that which exceeds the
measure of His servants’ needs.

13.2 ٢،١٣

‫ﺛّﻢ‬ ‫وﻫﺬا اﻻﺳﻢ اﻟﻜﺮﻳﻢ ﻳﺘﺒﻊ اﻻﺳﻢ اﳋّﻼق ﰲ إﻋﻄﺎء ﻛّﻞ ﻣﻮﺟﻮد ﺧﻠﻘﻪ‬
‫ﰲ‬ ‫ﻳﺘﺠﺎوزه ﰲ اﳌﺰﻳﺪ ﻓﻴﻜﻮن ذو اﻟﻔﻀﻞ ﺧّﻼﻗ ًﺎ ﻟﻠﻤﺰﻳﺪ ﻓﺘﺪﺧﻞ ﺣﻘﻴﻘﺔ اﳋّﻼق‬
‫ﻫﻮ‬ ‫ذي اﻟﻔﻀﻞ ﰲ إﻋﻄﺎء اﳌﺰﻳﺪ ﻓﻘﻂ وإن ﺷﺌﺖ ﻗﻠﺖ إّن ذا اﻟﻔﻀﻞ‬
‫ذي‬ ‫ﺧﺼﻮص وﺻﻒ ﰲ اﳋّﻼق ﻓﺈّن اﳋّﻼق ﺗﻌﺎﱃ ﺧﻠﻖ اﳌﺰﻳﺪ ﻣﻦ ﻣﺮﺗﺒﺔ‬
.‫اﻟﻔﻀﻞ واﻟﻔﺎﻋﻞ واﺣﺪ وﻫﻮ اﷲ ﺗﻌﺎﱃ ﻟﻜﻦ ﻣﻦ ﻣﺮاﺗﺐ أﲰﺎﺋﻪ اﻟﻌﻠﻰ‬
This noble name is subordinate to the Ever-Creating with regard to the
bestowal of creation upon each existent. It then surpasses it in the excess of its
giving, such that the Bountiful continuously creates in excess. The reality of the
Ever-Creating is therefore included within the Bountiful only with regard to the
excess of its giving. You may also say that the Possessor of Bounty refers to a
specific quality in the Ever-Creating. For the Ever-Creating creates in excess
from the level of the Bountiful. The agent is always the one God, though the
actions proceed from the various levels of His supreme names.

13.3 ٣،١٣

‫وأّول ﻣﺮاﺗﺐ ﻇﻬﻮر ﺣﻜﻢ ﻫﺬا اﻻﺳﻢ اﻟﻜﺮﻳﻢ اﻟﺬي ﻫﻮ ذو اﻟﻔﻀﻞ ﰲ‬

‫ﺳﻠﺴﻠﺔ ﺗﺮﺗﻴﺐ ﻋﺎﳌﻨﺎ ﻫﺬا ﻻ ﰲ ﺳﻠﺴﻠﺔ أﺧﺮى ﻣﻦ ﺳﻼﺳﻞ ﻻ ﺗﺘﻨﺎﻫﻰ ﻫﻮ‬
‫ﰲ ﻣﺮﺗﺒﺔ اﻟﻘﻠﻢ اﻷﻋﻠﻰ وذﻟﻚ أّن ﺗﻌﻴّﻨﻪ ﺑﺎﻋﺘﺒﺎرﻳﻦ أﺣﺪﻫﻤﺎ أﻧ ّﻪ ﺻﻔﺔ ﳌﻮﺻﻮف‬
‫أزّﱄ وﻫﺬا ﻫﻮ وﺟﻬﻪ اﻟﺬي ﻻ ﻳﻐﺎﻳﺮه اﻷزل ﻓﻴﻪ واﻟﺜﺎﻧﻲ ﺑﺎﻋﺘﺒﺎر أﻧ ّﻪ ﻣﻮﺻﻮف‬
‫ﺑﺎﻹﻣﻜﺎن ﻓﻠﺬﻟﻚ ﻇﻬﺮ ﺑﻌﺪ ﻓﺮض ﺳﺒﻖ اﻟﻌﺪم ﻟﻪ وإن ﱂ ﻳﺴﺒﻖ اﻟﻌﺪم ﻟﺸﻲء‬
.‫ﺷﻴﺌ ًﺎ إذ ﻻ ﺣﻘﻴﻘﺔ ﻟﻠﻌﺪم وﻫﺬا ﻫﻮ وﺟﻪ ﺧﻠﻘﻴّﺔ اﻟﻘﻠﻢ اﻷﻋﻠﻰ‬
The property of the noble name the Bountiful first becomes manifest at the
level of the Supreme Pen. This, however, is with respect to the hierarchical
chain of our world, not to any other of the infinite chains. For the Bountiful
becomes actualized in two ways. On the one hand, bounty is the quality of an
object that has no beginning—namely, the Pen. This is its aspect of
beginninglessness that never undergoes change. On the other, the Bountiful
assumes the quality of possibility. It therefore manifests in the wake of
nonexistence—although, strictly speaking, nonexistence cannot be said to
precede anything in anything, since it has no reality—and this is the created
aspect of the Pen that undergoes change.

13.4 ٤،١٣

‫ﺎ ﻓﻴﻜﻮن ﳐﻠﻮﻗ ًﺎ‬‫ﻓﺘﺘﻮّﺟﻪ ﻗّﻮة اﻻﺳﻢ اﳋّﻼق إﻟﻴﻪ ﺣﺘ ّﻰ ﻳﺘﻌّﲔ ﺗﻌﻴّﻨ ًﺎ ﻣﺮﺗﺒﻴ‬
‫ﺑﺎﳋّﻼق ﺗﻌﺎﱃ ﺛّﻢ ﻳﻈﻬﺮ ذو اﻟﻔﻀﻞ ﰲ اﳋّﻼق ﺑﻌﺪ ﲤﺎم ﺧﻠﻘﻴّﺔ اﻟﻘﻠﻢ اﻷﻋﻠﻰ‬
‫ﻓﻴﻌﻄﻲ اﻟﺰﻳﺎدة وﻫﻲ ﻣﺎ ﰲ وﺟﻮد اﻟﻘﻠﻢ اﻷﻋﻠﻰ ﺑﺎﻟﻘّﻮة ﻣﻦ اﳌﻮﺟﻮدات اﻟﱵ‬
‫ﺑﻌﺪه ﰲ اﻟﺴﻠﺴﻠﺔ وﻻ ﺷّﻚ أﻧ ّﻬﺎ ﻓﻀﻞ زاﺋﺪ ﻋﻠﻰ ﺣﻘﻴﻘﺘﻪ ﻓﺈذا ﺗﻌّﲔ اﳌﺰﻳﺪ‬
.‫ﺎ ﲢﻘّﻖ ﺑﺬﻟﻚ اﻟﱰﺗ ّﺐ ﺣﻜﻢ اﻻﺳﻢ ذي اﻟﻔﻀﻞ ﺗﻌﺎﱃ‬ ‫ﺎ ﻣﻌﻨﻮﻳ‬‫ﺗﻌﻴّﻨ ًﺎ ﻣﺮﺗﺒﻴ‬
The potentiality of the Ever-Creating then approaches the Pen, which
becomes determined in rank as a creation of the Ever-Creating. Once the Pen is
created, the Bountiful manifests through the Ever-Creating by giving of its
excess. This excess contains the subsequent existents along the chain that
already exist in potentiality within the Pen, and which are undoubtedly a
bounty that exceeds the reality of the Pen itself. Once this excess becomes
determined as a supersensory rank, the property of the Bountiful is realized
through that series of rankings.

13.5 ٥،١٣
‫ﺛّﻢ ﻳﺘﺴﻠ ّﻢ اﻻﺳﻢ اﳋّﻼق ﻣﺎ ﻫﻮ ﺑﺎﻟﻘّﻮة ﰲ اﻟﻘﻠﻢ اﻷﻋﻠﻰ ﻣﻦ ﺗﻔﺎﺻﻴﻞ‬
‫اﳌﻮﺟﻮدات ﻋﻠﻰ ﺗﺮﺗﻴﺐ اﻟﺴﻠﺴﻠﺔ اﻟﱵ ﻫﻲ ﻋﺎﱂ اﳋﻠﻖ وﻳﺴﺎوﻗﻬﺎ ﻋﺎﱂ اﻷﻣﺮ‬
‫ﻣﺴﺎوﻗﺔ ﻣﺴﺎوﻳﺔ ﻟﺘﻌﻴّﻨﺎﺗﻬﺎ ﻓﻠﺬﻟﻚ ﻳﺮى اﳌﺸﺎﻫﺪ ﺳﻠﺴﻠﺔ اﻟﱰﺗﻴﺐ اﻟﱵ ﻫﻲ ﻋﺎﱂ‬
‫اﳋﻠﻖ ﺑﺎﻋﺘﺒﺎر ﻣﺎ أﻧ ّﻬﺎ ﻋﺎﱂ اﻷﻣﺮ ﺧﺼﻮًﺻﺎ إذا ﻏﻠﺐ ﻋﻠﻴﻬﻢ اﻟﻔﻨﺎء ﰲ‬
‫اﻟﺘﻮﺣﻴﺪ ﻓﺈﻧ ّﻬﻢ ﻳﻌﻤﻮن ﻋﻦ اﳋﻠﻖ ﺑﺎﳊّﻖ ﻋًﻤﻰ ﻫﻮ إﺑﺼﺎر ﰲ اﻟﺘﻮﺣﻴﺪ اﻟﺼﻤﺪّي‬
‫اﻟﺬي ﻻ ﻧﻄﻮل ﻫﻨﺎ ﺑﺬﻛﺮ ﺷﺮﺣﻪ ﻓﺈًذا ﺗﻠﻚ اﳌﺴﺎوﻗﺔ ﻣﺴﺘﻤّﺮة إﱃ ﻋﺎﱂ اﻹﻧﺴﺎن‬
‫اﻟﺬي ﻫﻮ آﺧﺮ اﳌﻮﻟ ّﺪات ﻟﻜﻦ ﺗﻜﻮن ﺳﻠﺴﻠﺔ اﳋﻠﻖ أﻇﻬﺮ ﺣﻜًﻤﺎ ﻋﻨﺪ اﶈﺠﻮﺑﲔ‬
‫ﺑﻞ ﻻ ﻳﺮون ﻏﲑ ﻋﺎﱂ اﳋﻠﻖ ﻛﻤﺎ ﱂ ﻳﺮ اﻟﻔﺎﻧﻮن ﰲ اﻟﺘﻮﺣﻴﺪ اﻟﺼﻤﺪّي ﺷﻴﺌ ًﺎ‬
‫ﻣﻦ ﻋﺎﱂ اﳋﻠﻖ وإّﳕﺎ اﻟﺬﻳﻦ ﻳﺮون اﳊﺎﻟﺘﲔ أﻋﲏ اﻟﺴﻠﺴﻠﺔ اﻟﱵ ﻫﻲ ﻋﺎﱂ اﳋﻠﻖ‬
‫واﻹﻃﻼق اﻟﺬي ﻫﻮ ﻋﺎﱂ اﻷﻣﺮ اﶈﻘّﻘﻮن وﻫﻢ أﻫﻞ ﻧﻬﺎﻳﺔ اﻟﺴﻔﺮ اﻟﺜﺎﻧﻲ ورّﲟﺎ‬
‫رأى ذﻟﻚ أﻫﻞ اﻟﺴﻔﺮ اﻷّول ﻟﻜﻦ ﻳﻜﻮﻧﻮن ﻣﻘﻬﻮرﻳﻦ ﰲ ﻏﻠﺒﺔ رؤﻳﺔ ﻋﺎﱂ اﳋﻠﻖ‬
‫ﻋﻠﻰ ﻋﺎﱂ اﻷﻣﺮ ﻋﻠﻰ ﻗﺪر ﻣﺎ ﺑﻘﻲ ﻓﻴﻬﻢ ﻣﻦ اﻟﻐﲑﻳ ّﺔ واﶈﻘّﻘﻮن ﻟﻴﺲ ﻋﻠﻴﻬﻢ‬
.‫ﻏﻠﺒﺔ ﳌﺮﺗﺒﺔ ﻋﻠﻰ ﻣﺮﺗﺒﺔ ﻷﻧ ّﻬﻢ أﻫﻞ اﻟﻌﺪل اﻹٰﳍﻲ‬
The Ever-Creating then receives the potential particularities of existents in
the Supreme Pen, arranged according to the hierarchy of the chain, which is
the realm of creation. The realm of the command, moreover, transmits those
particularities in a manner that corresponds to their determined entities in the
realm of creation.99 This is why the witnesser of the hierarchical chain—
namely, the realm of creation—beholds it as though it were the realm of the
command, especially if he is overcome by annihilation in divine oneness and is
blinded by God from seeing created beings. This blindness is itself an insight
into the oneness of divine self-sufficiency, which we shall not dwell on at length
here. Thus, this correspondence between the two worlds persists down to the
human realm: the human is the final progeny. However, the ruling properties of
the chain of creation are more apparent to veiled intellects, who in fact behold
only the realm of creation. Conversely, those who are annihilated in the
oneness of divine self-sufficiency behold nothing whatsoever of the realm of
creation. Those who behold both cases—the chain of the realm of creation, and
non-delimitation, which is the realm of the command—are the ones who know
the reality of things and who reach the end of the second journey. It may
happen that those who are on the first journey also behold the realm of the
command, but their beholding of the realm of creation overpowers that of the
realm of the command to the degree that they retain a certain amount of
alterity. By contrast, those who know the reality of things are not overpowered
by one level over another, for they are the people of divine equilibrium.

13.6 ٦،١٣

‫ﻓﻨﻌﻮد وﻧﻘﻮل إّن اﻻﺳﻢ اﳋّﻼق ﺗﻌﺎﱃ ﻳﺘﻨﺎول ﻛّﻞ ﻣﺮﺗﺒﺔ ﻣﻦ ﻣﺮاﺗﺐ ﺳﻠﺴﻠﺔ‬
‫ﻋﺎﱂ اﳋﻠﻖ إذ ﻫﻲ ﻣﺪرﺟﺘﻪ ﺳﻠ ًّﻤﺎ ﻳﻌﻄﻴﻬﺎ ﻓﻴﻪ ﺧﻠﻘﻬﺎ ﺛّﻢ ﲨﻴﻊ ﻣﺎ ﻳﻮﺟﺪ ﻓﻴﻬﺎ‬
‫ﺑﺎﻟﻘّﻮة ﳑّﺎ ﻳﺘﻮﻟ ّﺪ ﻋﻨﻬﺎ ﰲ اﳌﺮاﺗﺐ اﻟﱵ ﺑﻌﺪﻫﺎ ﰲ ﻋﺎﱂ اﳋﻠﻖ ﻫﻲ ﻣﺰﻳﺪات‬
‫ﺑﺎﻟﻨﺴﺒﺔ إﱃ ﺧﻠﻘﻴّﺘﻬﺎ ﻓﻴﺘﻮّﻻﻫﺎ اﻻﺳﻢ ذو اﻟﻔﻀﻞ ﲟﺎ ﻓﻴﻬﺎ ﻣﻦ اﻟﻔﻀﻞ اﻟﺰاﺋﺪ‬
‫ﻋﻠﻰ وﺟﻮدﻫﺎ وﻫﻜﺬا أﺑًﺪا ﻛﻠ ّﻤﺎ أﻋﻄﻰ اﳋّﻼق اﳋﻠﻘﻴّﺔ أﻋﻄﻰ ذو اﻟﻔﻀﻞ‬
‫اﳌﺰﻳﺪ ﰲ ﺗﺮﺗﻴﺐ أّن ﻛّﻞ ﺷﻲء إّﳕﺎ ﻳﻜﻮن ﻣﻦ ﺷﻲء ﻓﺈّن اﻟﻌﺪم ﻻ ﻳﻜﻮن ﻣﻨﻪ‬
.‫اﻟﺸﻲء‬
To return to our initial point: We say that the Ever-Creating subsumes every
level of the chain of the realm of creation. For these are arranged in degrees like
a ladder, along the rungs of which the Ever-Creating creates them.
Furthermore, all things that exist potentially in the chain are generated from it
in the subsequent levels of the realm of creation. These are “excesses” in
relation to their createdness, and so the Bountiful presides over them inasmuch
as they possess bounty that exceeds their existence. And so it is without end:
each time the Ever-Creating bestows createdness, the Bountiful gives excess.
This follows from the fact that all things that exist must proceed from
something else, and nothing proceeds from nonexistence.

13.7 ٧،١٣

‫آﺧﺮ اﻟﺴﻠﺴﻠﺔ وﻫﻮ‬ ‫ﻣﻦ ﺷﻲء إﱃ أن ﻳﻨﺘﻬﻲ اﳋﻠﻖ إﱃ‬ ‫ﻓﺈًذا ﻛّﻞ ﺷﻲء‬
‫ﻫﺬا اﻹﻧﺴﺎن ﻳﺮﺟﻊ‬ ‫ﺑﺎﻹﻧﺴﺎن اﻹﻧﺴﺎن اﻟﻜﺎﻣﻞ وﻣﻦ ﻃﻮر‬ ‫ﻃﻮر اﻹﻧﺴﺎن وﻧﻌﲏ‬
‫وأﻋﻤﺎﳍﻢ وأزﻣﻨﺘﻬﻢ‬ ‫ﺧﻠﻘﻴّﺔ ﺻﻮر اﳌﻮﺟﻮدات وأرزاﻗﻬﻢ‬ ‫اﻻﺳﻢ اﳋّﻼق ﻣﻦ‬
‫واﻧﻔﻌﺎﻻﺗﻬﻢ اﳌﻌﻠﻮﻣﺔ‬ ‫وﻛّﻤﻴّﺎﺗﻬﻢ وأوﺿﺎﻋﻬﻢ وﻣﻠﻜﺎﺗﻬﻢ وأﻓﻌﺎﳍﻢ‬ ‫وأﻣﻜﻨﺘﻬﻢ وﻛﻴﻔﻴّﺎﺗﻬﻢ‬
‫ﲑا‬
ً ‫ﰲ اﻟﻌﻘﻮل إﱃ ِ ﺧﻠﻘﻴّﺎت أﺧﺮى ﺗﺮﺟﻊ ﻣﻦ اﻻﺳﻢ اﻟﺬي ﻇﻬﺮ ﺑﺎﳋّﻼق أﺧ‬
‫وﻫﻮ اﻻﺳﻢ اﻵﺧﺮ ﺑﺎﻋﺘﺒﺎر اﳋﻠﻘﻴّﺔ إﱃ ﻣﺎ ﺳﻨﺬﻛﺮه وﻫﻮ ﻣﺎ ﻳﺮد ﻋﻠﻰ اﻟﻌﺎرﻓﲔ‬
‫ﰲ ﺳﻠﻮﻛﻬﻢ ﳑّﺎ ﳜﻠﻘﻪ اﻻﺳﻢ اﳋّﻼق ﰲ ﺑﻮاﻃﻨﻬﻢ ﻣﻦ ﻣﻌﺎﻧﻲ اﳌﻌﺮﻓﺔ اﻟﱵ‬
‫ﻣﺪرﺟﺘﻬﺎ ﻣﻦ اﻷذﻛﺎر ﻻ ﻣﻦ اﻷﻓﻜﺎر ﻓﺘﺘﻌّﲔ ﻣﻦ ﻫﺬه اﳋﻠﻘﻴّﺎت أﺣﻮال ﰲ‬
‫اﻟﺴﻠﻮﻛﺎت ﲝﺴﺐ ﻛّﻞ ﺳﺎﻟﻚ ﻣﺎ ﻻ ﻳﻨﻀﺒﻂ ﲢﺖ ﻋﺒﺎرة ﻟﻜﱶﺗﻪ وﻫﻲ ﺧﻠﻘﻴّﺎت‬
‫ﰲ أﻃﻮار ﺳﺎﻟﻜﲔ إﻟﻴﻪ ﺗﻌﺎﱃ إّﻻ أّن ﻟﻼﺳﻢ اﳋّﻼق ﰲ ﻫﺆﻻء ﻣﺴﻠﻜﲔ‬
‫أﺣﺪﻫﻤﺎ ﻣﺎ ذﻛﺮﻧﺎه واﻵﺧﺮ ﻣﺎ ﻳﺘﻌّﲔ ﲞﻼﻗﻴّﺔ اﳋّﻼق ﰲ ﻋﻘﻮل اﳌﺼﻴﺒﲔ ﻇﺎﻫﺮ‬
.‫اﳊّﻖ ﻣﻦ أﻫﻞ اﻷﻓﻜﺎر وﻫﻢ أﻗّﻞ ﻣﻦ اﻟﻘﻠﻴﻞ‬
Therefore, all things proceed from other things until creation reaches the end
of the chain. This is the stage of the human being; and by human being we
mean the perfect human being. From the stage of this human being, the Ever-
Creating begins its return from the state of createdness of the forms of existents
and their provisions, deeds, times, places, modalities, quantities, situations, and
habitudes, as well as the mental actions and reactions that occur in the
intellects, in addition to other aspects of createdness. These return from the
name the Last that finally manifests with respect to createdness from the Ever-
Creating, unto what we shall now describe. These forms are what the
recognizers experience in their wayfaring. They are pure meanings of
recognition that are created by the Ever-Creating within them. Their
provenance comes by way of invocations, not reflective thoughts. From these
creations, the states of wayfaring become determined for each wayfarer, and
they are too many to be captured in one sentence, for they are creations in the
stages of the wayfarers to God.100 However, the Ever-Creating follows two
pathways for these wayfarers. The first is that of invocations, as we have just
noted. The second is what becomes, through the creativity of the Ever-
Creating, a determination in the intellects of those who, among those who
reflect, attain the outward dimension of the truth—and they are the smallest
minority.

13.8 ٨،١٣
‫وﻳﺘﻌّﲔ ﻣﻦ اﳋّﻼق ﻧﺴﺒﺔ ﳝﺎزﺟﻬﺎ اﻻﺳﻢ اﳌﻀّﻞ وﻫﻲ ﻣﺎ ﻳﺘﻌّﲔ ﰲ أذﻫﺎن‬
‫ﺎ وﻗﺪ ﻳﻜﻮن‬‫اﶈﺠﻮﺑﲔ ﳑّﺎ ﻳﻈﻨّﻮﻧﻪ ﻋﻠًﻤﺎ وﻟﻴﺲ ﺑﻪ وﻣﺎ ﻟﻴﺲ ﺑﻪ ﻓﻘﺪ ﻳﻜﻮن ﻇﻨ‬
‫ﻜﺎ وﻗﺪ ﻳﻜﻮن وْﻫًﻤﺎ ﻓﻬﺬه ا ﻠﻮﻗﺎت اﻟﺬﻫﻨﻴّﺔ أﻇﻬﺮﻫﺎ اﻻﺳﻢ اﳋّﻼق ﲟﻤﺎزﺟﺔ‬‫ﺷ‬
‫اﺳﻢ اﳌﻀّﻞ وﻳﺘﻨﺎول ذو اﻟﻔﻀﻞ ﰲ ﻛّﻞ ﻣﺮﺗﺒﺔ ﻣﺎ ﻳﺘﻌّﲔ أﻧ ّﻪ ﻳﺰﻳﺪ ﻋﻠﻰ ﻣﺎ‬
‫ﻋﻴّﻨﻪ اﳋّﻼق ﻣﻦ ﺗﻠﻚ اﳋﻠﻘﻴّﺎت ﻓﻴﻤﻀﻲ ﻓﻴﻪ ﺣﻜﻢ ذي اﻟﻔﻀﻞ ﲟﻘﺪار ﻣﺎ‬
‫ﻳﺘﻌّﺪى ﻣﺮﺗﺒﺔ ذﻟﻚ ا ﻠﻮق وﻗﺒﻞ ﺗﻌّﲔ ﻣﺮﺗﺒﺔ ﻣﺎ ﺳُﻴﺨﻠﻖ ﻣﻨﻪ ﻓﺈذا أﺧﺬ اﳋّﻼق‬
‫ﺎ وﺧﻠ ّﻰ ﺑﲔ‬‫ﰲ ﻇﻬﻮر اﻟﻄﻮر اﻟﺬي ﺑﻌﺪ ا ﻠﻮق ﺗﻘﻬﻘﺮ ذو اﻟﻔﻀﻞ ﺗﻘﻬﻘًﺮا ﻣﺮﺗﺒﻴ‬
‫اﻻﺳﻢ اﳋّﻼق ﺗﻌﺎﱃ وﺑﲔ إﻧﺸﺎء ذﻟﻚ ا ﻠﻮق ﻓﺈن ﻛﺎن ذﻟﻚ ا ﻠﻮق اﻟﻨﻔﺴﺎﻧﻲ‬
ّ
‫ﺎ أو ﻗﺪ ﺻﺎر‬‫ﺎ أو ﰲ ﻣﺪرﺟﺔ اﻟﺘﻌّﺮف اﻟﺬي ﺳﻮف ﻳﺼﲑ إٰﳍﻴ‬‫ﲡﻠ ّﻴ ًﺎ إٰﳍﻴ‬
‫ﻗﺎﺋًﻤﺎ ﻳﺸﺎرك اﳋّﻼق ﺑﺎﻻﻣ اج اﻻﺳُﻢ اﳍﺎدي ﻻ اﻻﺳﻢ اﳌﻀّﻞ وإن ﻛﺎﻧﺖ ﺗﻠﻚ‬
‫ا ﻠﻮﻗﺎت اﻟﺬﻫﻨﻴّﺔ ﻟﻴﺴﺖ ﰲ ﻣﺪرﺟﺔ اﻟﺘﻌﺮﻳﻒ اﻹٰﳍﻲ ﻓﺈّﳕﺎ ﳝﺎزج اﻻﺳﻢ اﳋّﻼق‬
ّ
.‫ﻓﻴﻬﺎ اﻻﺳﻢ اﳌﻀّﻞ‬
There is also a relation that is determined by the mixing of the Ever-Creating
with the Misguider. This is what becomes determined in the minds of veiled
intellects, who mistake it for knowledge, though it is not; and if something is
not knowledge, it can only be conjecture, doubt, or delusion. These mental
constructs are manifested by the Ever-Creating when it mixes with the
Misguider. The Bountiful, moreover, engages at every level with that which
exceeds the created things that are determined by the Ever-Creating. The
property of the Bountiful then subsumes that created thing according to the
degree to which it surpasses that creature’s level, stopping short of the
determination of the level of that which is to be created from it. As such, when
the Ever-Creating begins to manifest the successive stage of that created thing,
the Bountiful withdraws progressively in rank, leaving a gap between the Ever-
Creating and its configuration of that created thing. If the created thing
happens to be a divine self-disclosure within the soul, or if it ensues from a
direct recognition that will become divine, or if it becomes a subsistent created
form, then it shares in the Ever-Creating by mixing with the Guide, not the
Misguider. But if the created things are mental and do not ensue from divine
recognition, then it is the mixing of the Ever-Creating with the Misguider.
 ‫‪13.9‬‬ ‫‪٩،١٣‬‬

‫وﰲ ﻫﺬه اﳌﻌﺎﻧﻲ ﳛﺘﺎج اﻟﺴﺎﻟﻜﻮن إﱃ اﻟﺸﻴﺦ اﻟﺬي ﻗﺪ ﻗﻄﻊ اﻟﺴﻔﺮ اﻟﺜﺎﻧﻲ‬
‫وﻫﻮ ﰲ اﻟﺴﻔﺮ اﻟﺜﺎﻟﺚ ﻟﻴﺨﻠ ّﺺ اﻟﺴﺎﻟﻜﲔ ﳑّﺎ ﳜﻠﻘﻪ اﻻﺳﻢ اﳋّﻼق ﰲ أذﻫﺎﻧﻬﻢ‬
‫وأﻧﻔﺴﻬﻢ ﺑﺎﻻﺳﻢ اﳌﻀّﻞ ﳑّﺎ ﻻ ﻳﺘﻨﺎﺳﺐ اﻟﺴﻠﻮك اﳊّﻖ وذﻟﻚ ﺑﺄن ﻳﻨﻬﺎﻫﻢ اﻟﺸﻴﺦ‬
‫اﳌﺬﻛﻮر أن ﻳﺘ ّﺒﻌﻮا ﻣﺎ ﺧﻠﻘﻪ اﷲ ﺗﻌﺎﱃ ﰲ وﺟﻮد أذﻫﺎﻧﻬﻢ ﳑّﺎ رﲰﻪ اﳋّﻼق‬
‫ﲟﺪد اﻻﺳﻢ اﳌﻀّﻞ وﻳﻨﻘﻠﻬﻢ إﱃ ﻣﺎ رﲰﻪ اﳋّﻼق ﰲ وﺟﻮد أذﻫﺎﻧﻬﻢ وأﻧﻔﺴﻬﻢ‬
‫ﻣﻦ أﺣﻜﺎم اﻻﺳﻢ اﳍﺎدي ﻓﻴﺤﻴﻲ رﻗﻴﻘﺔ ﺣﻜﻢ اﻻﺳﻢ اﳍﺎدي ﰲ وﺟﻮد أﻧﻔﺴﻬﻢ‬
‫ﺑﺎﻻﺳﻢ اﶈﻴﻲ ﻋّﺰ وﺟّﻞ وﳝﻴﺖ رﻗﻴﻘﺔ ﺣﻜﻢ اﻻﺳﻢ اﳌﻀّﻞ ﰲ وﺟﻮد أﻧﻔﺴﻬﻢ‬
‫ﺑﺎﻻﺳﻢ اﳌﻤﻴﺖ إذ ﻫﻮ أﻋﲏ اﻟﺸﻴﺦ ﻧﺎﺋﺐ ﺣﻀﺮة اﳊﻀﺮات وﺣﻘﻴﻘﺔ اﳊﻘﺎﺋﻖ‬
‫وﻳﺴﻠﻚ اﻟﺸﻴﺦ ﺑﻬﻢ ﻃﺮﻳﻖ اﺳﺘﻌﺪاداﺗﻬﻢ ﻓﻼ ﻳﺴﻠﻚ ﺑﺄﺣﺪ ﰲ ﻃﺮﻳﻖ اﺳﺘﻌﺪاد‬
‫ﻏﲑه إّﻻ ﰲ أﻣﻮر ﺗﺸﱰك اﺳﺘﻌﺪاداﺗﻬﻢ ﻓﻴﻬﺎ ﻓﺘﻠﻚ أﻣﻮر ﻳﻌﻄﻴﻬﻢ اﻟﻘﻮل ﻓﻴﻬﺎ‬
‫ﻛﻠ ّﻴ‪‬ﺎ وﻳﻨﻔﺼﻞ ﰲ وﺟﻮد أﻧﻔﺴﻬﻢ ﻣﻔّﺼًﻼ ﻟﻜﻨّﻪ ﻳﻜﻮن ﻣﺘﻔﺎوﺗ ًﺎ ﺗﻔﺎوﺗ ًﺎ ﻻ ﳛّﺴﻮﻧﻪ‬
‫ﻫﻢ وﳛّﺴﻪ اﻟﺸﻴﺦ وﻳﻜﻮن ﻟﻔﻆ اﻟﺸﻴﺦ ﻛﺎﻻﺳﻢ اﳌﺸﱰك ﻟﻠﻤﻌﺎﻧﻲ اﻟﱵ ﺗﺘﻌّﲔ ﻟﻜّﻞ‬
‫ﻣﻨﻬﻢ ﲝﺴﺐ اﺳﺘﻌﺪاده ﻓﺈّن اﻻﺳﺘﻌﺪادات أﻳًﻀﺎ ﻻ ﺗﺘﺸﺎﺑﻪ ﻣﺎ ﺗﺸﺎﺑﻪ ﻣﻨﻬﺎ ﻣﻦ‬
‫ﻛّﻞ وﺟﻪ وﻻ ﰲ ﻛّﻞ ﻣﻌﻨ ًﻰ واﺣﺪ إذ ﻻ ﺗﻜﺮار ﰲ اﻟﻮﺟﻮد اﳊّﻖ ﺛّﻢ ﻳﺒﻘﻰ‬
‫اﳋّﻼق وذو اﻟﻔﻀﻞ ﺗﺎرة ﻣﻊ اﻻﺳﻢ اﳍﺎدي وﺗﺎرة ﻣﻊ اﻻﺳﻢ اﳌﻀّﻞ إﱃ أن‬
‫ﻳﺼﻞ أﻫﻞ اﻻﺳﻢ اﳍﺎدي إﱃ ﻣﺒﺎﻟﻎ اﺳﺘﻌﺪاداﺗﻬﻢ ﻓﻴﻘﻒ ﻛّﻞ واﺣﺪ ﻋﻨﺪ ﻃﻮره‬
‫اﳋﺎّص ﺑﻪ وﻳﺘﻌّﺪى اﻟُﻜّﻤﻞ إﱃ اﳊﻀﺮة اﻹٰﳍﻴّﺔ وﻳﺘﻔﺎوﺗﻮن ﻓﻴﻬﺎ إﱃ آﺧﺮ اﻷﺳﻔﺎر‬
‫اﻷرﺑﻌﺔ‪.‬‬
‫‪For these pure meanings, the wayfarers need a master who has traversed the‬‬
‫‪second journey and is himself on the third. He can thereby free the wayfarers‬‬
‫‪from what the Ever-Creating creates in their minds and souls through the‬‬
‫‪Misguider, which is not proper to true wayfaring. The master will forbid them‬‬
‫‪from following what God creates when the Ever-Creating inscribes in their‬‬
‫‪mental existence with the ink of the Misguider. He directs them to what the‬‬
‫‪Ever-Creating inscribes in their mental and psychological existence through the‬‬
‫‪properties of the Guide, thereby giving life to the subtle properties of the Guide‬‬
‫‪within their psychological existence through the Life-Giver, and terminating‬‬
the subtle properties of the Misguider in their souls through the Death-Giver.
For the master is the deputy of the Presence of Presences and the Reality of
Realities. He will lead the wayfarers along the course of their own levels of
preparedness, with the net effect that none is led along anyone else’s path
except with respect to what they share in terms of their levels of preparedness.
The master will instruct them in these matters in general terms, but his
instructions will be differentiated in particular details. This disparity is not
sensed by them, though it is sensed by the master. For the speech of the master
has many common meanings, and each word is understood differently by the
disciples in accordance with their preparedness. The preparedness of one
wayfarer is never identical to that of another in every respect, and not even in a
single meaning, for there is no repetition in true existence. Therefore, the Ever-
Creating and the Bountiful at times remain with the Guide, and at times with
the Misguider, until those who follow the Guide reach their full potential, each
arriving at his specific stage. The perfected wayfarers, moreover, go beyond to
the divine presence, but there is also disparity among them until the end of the
four journeys.

13.10 ١٠،١٣

‫وأّﻣﺎ أﺗﺒﺎع اﻻﺳﻢ اﳌﻀّﻞ ﻓﻴﻨﻘﻄﻌﻮن ﰲ ﻣﺒﺎﻟﻎ ﺟﻬﻠﻬﻢ ﲝﺴﺐ ﻣﺮاﺗﺐ‬

‫ﺎ ﻳﻈﻬﺮ ﺣﻜﻤﻪ‬‫اﺳﻌﺪاداﺗﻬﻢ ﰲ ذﻟﻚ اﳉﻬﻞ أﻳًﻀﺎ وﻳﻨﻘﺴﻤﻮن ﻗﺴﻤﲔ اﻧﻘﺴﺎًﻣﺎ ﻣﺮﺗﺒﻴ‬
‫ﰲ اﳊّﺲ ﻗﺴﻢ ﻣﻨﻬﻤﺎ ﻳﺘﺨﻠ ّﺼﻮن ﺑﺎﻻﺳﻢ اﻟﺴﺮﻳﻊ اﳊﺴﺎب ﰲ ﻣﻮﻗﻒ اﻵﺧﺮة‬
‫ﻓﻴﻠﺤﻘﻮن ﺑﺄوﻻﺋﻚ اﻟﺬﻳﻦ ﻫﻢ أﺗﺒﺎع اﻻﺳﻢ اﳍﺎدي وذﻟﻚ ﻷّن اﻻﺳﻢ اﳍﺎدي‬
‫ﻳﺘﻔﻘّﺪﻫﻢ ﻓﻴﺨﻠ ّﺺ ﻣﻦ اﻟﻨﺎر ﻣﻦ ﰲ ﻗﻠﺒﻪ ﺣّﺒﺔ ﻣﻦ ﺧﺮدل ﻣﻦ اﳋﲑ وﻳﺒﻘﻰ‬
‫أﺗﺒﺎع اﻻﺳﻢ اﳌﻀّﻞ وﻫﻢ أﻫﻞ اﻟﻨﺎر اﻟﺬﻳﻦ ﻫﻢ أﻫﻠﻬﺎ ﻓﺈذا ﲡﻠ ّﻰ اﻻﺳﻢ اﻟﺮﺣﻢـٰن‬
‫ﺑﺄن ﲢّﻮل ﳍﻢ ﰲ اﻟﺼﻮرة اﻟﱵ ﻳﻌﺮﻓﻮﻧﻪ ﻓﻴﻬﺎ ﻛﻤﺎ ورد ﰲ اﳊﺪﻳﺚ ﺳﺠﺪوا‬
‫ﺳﺠﻮًدا ﻋﻠﻰ ﻇﻬﻮرﻫﻢ ﻷّن اﻟﺘﺠﻠ ّﻲ أﺗﺎﻫﻢ ﻣﻦ ﺣﻴﺚ ﱂ ﳛﺘﺴﺒﻮا وﻫﻮ اﻟﻮراء‬
‫اﳌﺬﻛﻮر ﻓﺮأوا ﻓﻴﻪ ﻋﻘﺎﺋﺪﻫﻢ ﻣﻦ ﺟﻬﺔ وﺣﺪاﻧﻴّﺔ اﻻﺳﻢ اﻷﺣﺪ وﻫﻮ أﺣﺪﻳ ّﺔ اﳉﻤﻊ‬
‫وﺣﻴﻨﺌﺬ ﺗﻐﺸﺎﻫﻢ اﻟﺮﲪﺔ ﻓﻴﺘﻨّﻌﻤﻮن ﺑﺎﻟﻨﺎر وﺗﻜﻮن ﻣﻼﺋﻤﺔ ﳍﻢ ﲝﻴﺚ ﻳﻜﻮن‬
‫ﻛﻤﻼءﻣﺔ أﻫﻞ اﳉﻨّﺔ ﻟﻠﺠﻨّﺔ ﻓﻼ ﺗﺸﺘﻬﻲ ﻃﺎﺋﻔﺔ ﻣﻦ ﻫﺎﺗﲔ اﻟﻄﺎﺋﻔﺘﲔ أن ﺗﻨﺘﻘﻞ إﱃ‬
‫ﺣﻴﺚ اﻷﺧﺮى وﻳﺘﻮّﱃ اﳌﺰﻳﺪات ﻣﻦ اﻟﻨﻌﻴﻢ ﻟﻠﻄﺎﺋﻔﺘﲔ اﻻﺳﻢ ذو اﻟﻔﻀﻞ ﺗﺒﺎرك‬
‫وﺗﻌﺎﱃ ﻓﺴﺒﺤﺎن ﻣﻦ ﻳﺘﺼّﺮف ﺑﻮﺟﻮده ﰲ وﺟﻮده ﻣﻦ ﻣﺮاﺗﺐ أﲰﺎﺋﻪ وﺻﻔﺎﺗﻪ‬
.‫ﻋﻠﻰ ﻋﺪل ﻣﻦ اﲰﻪ اﻟﻌﺎدل ﻋّﺰ وﺟّﻞ‬

As for the followers of the Misguider, they vary in their measure of ignorance
according to their levels of preparedness for ignorance. They are divided by
rank into two groups in such a manner that their properties are manifest in the
sensory realm. One group among them is saved by the Swift in Reckoning at the
plane of the resurrection. They join the followers of the Guide, because the
Guide seeks them out, saving from the Fire whoever has the slightest amount of
good in his heart. The followers of the Misguider remain, and they are “the
people of the Fire who are its inhabitants.”101 When the All-Merciful discloses
itself to them by becoming transformed into a form that they recognize, as
mentioned in the well-known prophetic tradition, they prostrate themselves,
but on their backs. For the self-disclosure reaches them from whence they do
not expect, which is the “behind” mentioned in the prophetic tradition.102 They
see therein their beliefs in respect to the only-ness of the Only, which is the
oneness of the all, and then mercy envelops them and they find bliss in the Fire.
The Fire becomes agreeable to them just as the Garden is agreeable to the
people of the Garden, such that no group has any desire to move to the other
group’s abode, and the Bountiful presides over the blissful excess for both
groups.103 So glory be to the One who governs His existence by His existence,
from the levels of His names and qualities with justice, through His name the
Just!

‫اﲰﻪ اﻟﻮّﱄ ﺟّﻞ وﻋﻼ‬

Al-Walī: The Guardian

14.1 ١،١٤
‫آﻳﺘﻪ ﰲ اﻟﺒﻘﺮة و}َﻣﺎ ﻟ َُﻜﻢ ِّﻣﻦ ُدوﻧِِﻪ ِﻣﻦ َو ِ ٍ ّﱃ{ وﻫﻮ ﳑّﺎ اﺗ ّﻔﻖ ﻋﻠﻴﻪ اﻷﺋّﻤﺔ‬
‫اﻟﺜﻼﺛﺔ واﻟﻮﻻﻳﺔ ﰲ ﻟﺴﺎن اﻟﻌﻠﻢ ﳍﺎ ﻣﺮاﺗﺐ ﻓﻤﻨﻬﺎ وﻻﻳﺘﻪ ﺗﻌﺎﱃ ﻟﻠﻤﺆﻣﻨﲔ وﻫﻲ‬
‫ﲟﻌﻨﻰ اﻟﻨﺼﺮة وﻟﺬﻟﻚ ﻧﻔﻰ ﻋﻦ اﻟﻜﺎﻓﺮﻳﻦ اﻟﻨﺼﺮة واﻟﻮّﱄ واﻟﻨﺼﲑ ﰲ ﻫﺬه اﻟﺮﺗﺒﺔ‬
‫ﲟﻌﻨ ًﻰ واﺣﺪ وﻗﺪ ﻳﻜﻮن ﲟﻌﻨﻰ اﳌﺘﻮّﱄ أﻣﺮﻫﻢ وﻣﻨﻪ وّﱄ اﻟﺼﱯ واﻟﻮّﱄ ﰲ‬
ّ
‫ﻋﻘﺪة اﻟﻨﻜﺎح ووّﱄ اﳌﺎل واﻟﻮﻻﻳﺔ ﻓﻮق ﻫﺬا اﳌﻘﺎم وﻫﻮ ﻣﻘﺎم اﻹﺣﺴﺎن وﻫﻮ‬
‫ﻣﻘﺎم أن ﺗﻌﺒﺪ اﷲ ﻛﺄﻧ ّﻚ ﺗﺮاه وﻫﻮ أﻋﻠﻰ ﻣﻦ ﻣﻘﺎم ﻓﺈﻧ ّﻪ ﻳﺮاك وﻫﺬه اﻟﻮﻻﻳﺔ‬
‫ﲟﻌﻨﻰ وﻟﻴﲏ أي ﻟﻴﺲ ﺑﻴﲏ وﺑﻴﻨﻪ ﺣﺎﺟﺰ ﻛﻤﺎ ﺗﻘﻮل ﻫﺬا ﻳﻠﻲ ﻫﺬا ﻟﻜّﻦ اﻟﻮﻻﻳﺔ‬
‫ﰲ ﻫﺬا اﳌﻘﺎم ﻫﻲ ﻋﻠﻰ اﻟﺘﺸﺒﻴﻪ ﺑﺎﻟﻮﻻﻳﺔ اﳊﻘﻴﻘﻴّﺔ ﻻ أﻧ ّﻬﺎ ﻫﻲ إذ اﻟﻮﻻﻳﺔ‬
.‫اﳊﻘﻴﻘﻴّﺔ ﻫﻲ ﺣﻀﺮة اﻻﺳﻢ اﻟﻘﻴّﻮم وﻫﻮ اﻟﺬي ﻗﺎم ﺑﻪ ﻛّﻞ ﺷﻲء‬
This name, which occurs in the verse: «you have no Guardian other than
He»,104 is among the names that the three eminent scholars agree upon as
being divine. In the language of scholarship, guardianship has several meanings.
One of them is God’s “assistance” for the believers, meaning His help. This is
why He denies the unbelievers His help. In this level, the name Guardian is
synonymous with Helper. Guardian can also mean a guardian over someone’s
affairs; whence the guardian of a child, the guardian of a marital contract,105
and the guardian of a property. The guardianship above this level is the
guardianship of spiritual excellence, which is the station of “to worship God as
if you see Him,”106 which is higher than the station of “He sees you.”107 This
meaning of the word guardianship (wilāyah) derives from the verb “to follow”
or “to lie next to” (waliya). In this sense, guardianship denotes that there is no
barrier between me and him, just as one uses that verb to say “this adjoins that.”
But even the meaning of guardianship as used of this station is only a semblance
of the true meaning of guardianship, and not identical with it, for true
guardianship is the presence of the Self-Subsisting, the One by Whom all things
subsist.

14.2 ٢،١٤

‫ﺛّﻢ اﻟﻮﻻﻳﺔ ﰲ اﳌﻘﺎم اﻟﺬي ﻓﻮق ﻣﻘﺎم اﻹﺣﺴﺎن ﻫﻲ وﻻﻳﺔ اﻟﺴﻜﻴﻨﺔ وﺣﻘﻴﻘﺘﻬﺎ‬
‫أّن اﻟﻌﺒﺪ ﳛّﺲ ﺑﺸﻬﻮد اﳊّﻖ ﻣﻦ وراء ﺣﺠﺎب ﺷﻔّﺎف ﻓﻴﺴﻜﻦ ﳌﺎ ﻳﺮى ﻣﻦ‬
‫أﻧ ّﻪ اﻟﻔﺎﻋﻞ رؤﻳﺔ ﺷﻔّﺎﻓﺔ ﻛﺎﻟﻈّﻞ اﻟﺬي ﻫﻮ ﻋﻠﻰ ﺻﻮرة اﻟﺸﺨﺺ وﻟﻴﺲ ﺑﻪ إذ‬
‫ﺻﺎﺣﺐ ﻫﺬا اﳌﻘﺎم ﺛﺎﺑﺖ ﰲ ﺑﺮزخ ﺑﲔ اﳊﺠﺎب واﻟﻜﺸﻒ وﱂ ﻳﻔﻦ ﻣﻦ رﲰﻪ‬
‫ﺑﺎﻟﺘﻮﺣﻴﺪ ﺑﻌُﺪ ﺷﻲء وأّﻣﺎ وﻻﻳﺔ ﻣﺎ ﻓﻮق ﻫﺬا اﳌﻘﺎم ﻓﺈن ﻛﺎن أﻫﻠﻪ ﰲ ﻣﻘﺎم‬
‫اﶈّﺒﺔ وﻫﻲ ﻓﻮق ﻣﻘﺎم اﻟﺴﻜﻴﻨﺔ أﻳًﻀﺎ ﺑﻞ ﻫﻲ ﻣﻦ ﻟﻮاﺣﻘﻬﺎ ﻓﺈّن اﶈّﺐ ﻳﺴﺘﺠﻠﻲ‬
‫اﶈﺒﻮب ﰲ ﺳّﺮه ﻻ ﺣﻘﻴﻘﺔ ﺑﻞ ﲤﺜﻴﻼ ﻛﻤﻘﺎم اﻟﺴﻜﻴﻨﺔ ﻓﺎﻟﺴﻜﻴﻨﺔ ﻛﺎﻟﺒﺎب ﻟﻠﻤﺤّﺒﺔ‬
‫أو اﶈّﺒﺔ ﻣﻨﺘﻬﻰ اﻟﺴﻜﻴﻨﺔ ﻓﺈّن اﻟﺴﻜﻦ ﻫﻮ اﶈﺒﻮب ﰲ اﻟﻠﻐﺔ ﻓﺈذا ﻗﺎل اﶈّﺐ‬
‫ﻳﺎ ﺳﻜﲏ ﻓﺈّﳕﺎ ﻗﺎل ﻳﺎ ﺣﺒﻴﱯ ﻓﺈًذا ﻣﻘﺎم اﶈّﺒﺔ ﻣﺘ ّﺼﻞ ﲟﻘﺎم اﻟﺴﻜﻴﻨﺔ واﻟﻔﺮق‬
‫ﺑﻴﻨﻬﻤﺎ أّن ﺻﺎﺣﺐ ﻣﻘﺎم اﻟﺴﻜﻴﻨﺔ ﻫﻮ ﺳﺎﻛﻦ اﻟﻘﻠﺐ إﱃ ﲡﻠ ّﻲ اﶈﺒﻮب وأّﻣﺎ‬
‫اﶈّﺐ ﻓﻄﺎﺋﺮ اﻟﻘﻠﺐ ﻣﺘﺤّﺮك اﳉﻮاﻧﺢ ﻣﺸﺘﺎق وﺻﺎﺣﺐ ﻣﻘﺎم اﻟﺴﻜﻴﻨﺔ ﺗﻌﻮزه ﻫﺬه‬
.‫اﳊﺮﻛﺔ‬
Then the guardianship in the station above the station of spiritual excellence
is the guardianship of tranquility. Its true nature is that the servant witnesses the
Real from behind a semitransparent veil, and is tranquil at the sight of Him as
the agent. This vision is as translucent as a shadow that is in the form of a
person, yet the shadow is not actually that person. For the one who is in this
station is fixed in a liminal position between veiling and unveiling. Some of his
traces have not yet passed away in divine oneness. As for the guardianship that
is above this station, if the person is in the station of love—which is above the
station of tranquility as well, and is in fact one of its ancillaries—then the lover
uncovers the Beloved in his inmost heart; not in reality, but rather as an
imaginal form that is like the translucent shadow in the station of tranquility,
for tranquility is like a door to love, or love is the furthest boundary of
tranquility. For, linguistically, tranquility refers to the beloved, as when a lover
proclaims, “O my tranquility”; what he is actually saying is, “O my beloved.”
Therefore, the station of love is connected to the station of tranquility. The
difference between the two is that the heart of the person in the station of
tranquility finds tranquility in the disclosure of the Beloved, whereas the heart
of the lover flies with the wings of yearning. But the person in the station of
tranquility is incapable of such movement.
 14.3 ٣،١٤

‫واﻋﻠﻢ أّن ﺑﲔ ﻛّﻞ ﻣﻘﺎﻣﲔ ﻣﻘﺎم ﺳﻜﻴﻨﺔ ﺑﻨﺴﺒﺔ ﺗﻠﻚ اﳌﻘﺎﻣﺎت ﻛﺎن ﺣﻘﻴﻘﺘﻬﺎ‬
‫ﻛﺴﻜﻮن اﳌﺼﻠ ّﻲ ﺑﲔ اﻟﺮﻛﻌﺘﲔ ﻣﻦ اﻟﺼﻼة وﻛﺎﻻﺳﱰاﺣﺔ ﺑﲔ اﻟﺴﺠﻮد واﻟﻘﻴﺎم وأّﻣﺎ‬
‫اﶈّﺒﺔ ﻓﺈﻧ ّﻬﺎ ﻛﺎﻟﺮﻛﻦ ﻧﻔﺴﻪ إّﻻ أّن ﻣﻘﺎم اﶈّﺒﺔ وإن ﻛﺎن ﻓﻮق ﻣﻘﺎم اﻟﺴﻜﻴﻨﺔ ﻓﺈّن‬
.‫ﻼ ﻣﻨﻬﻤﺎ ﻣﻦ ﻣﻘﺎﻣﺎت اﶈﺠﻮﺑﲔ وﻣﻦ ﻣﺮاﺗﺐ اﻟﻄﺎﻟﺒﲔ ﻻ اﳌﻄﻠﻮﺑﲔ‬‫ﻛ‬
Between each station there is a station of tranquility that, in relation to them,
is their reality. This is like the stillness of a person when he is between the two
cycles of prayer, or like his position when he rests between prostration and
standing. Love is like the pillar of prayer itself.108 And although the station of
love is above the station of tranquility, both are nonetheless stations of veiled
intellects. They pertain to the ranks of those who are seekers, not those who are
sought.

14.4 ٤،١٤

‫وإذا ﻋﻠﻤﺖ ﻫﺬا ﻓﺎﻋﻠﻢ أّن اﻟﻮّﱄ اﳊّﻖ ﺗﻌﺎﱃ ﻷﻫﻞ ﻫﺬﻳﻦ اﳌﻘﺎﻣﲔ ﻫﻮ وّﱄ‬
‫ﳏﺎدﺛﺔ وﳐﺎﻃﺒﺔ ﲤﺜﻴﻠﻴّﺔ واﳋﻄﺎب ﺑﺎﳊﺮف واﻟﺼﻮت أﻛﱶه ﻣﻦ ﻫﺬا اﳌﻘﺎم ﻓﺈن‬
‫ﺧﻮﻃﺐ ﺑﻬﺎ أﻫﻞ اﻟﺸﻬﻮد اﻷﲰﺎﺋﻲ ﻓﺈّﳕﺎ ﳜﺎﻃَﺒﻮن ﺑﻬﺎ ﲟﻘﺘﻀﻰ ﻣﺎ ﺑﻘﻲ ﻣﻦ‬
ّ
‫رﺳﻮﻣﻬﻢ ﻻ ﻣﻦ ﺣﻴﺚ ﻣﺎ ﲡﻠ ّﻰ ﳍﻢ ﻣﻦ اﻟﺘﺠﻠ ّﻴﺎت اﻷﲰﺎﺋﻴّﺔ وأﻛﱶ اﳌّﺪﻋﲔ‬
‫ﻟﻠﻤﺸﻴﺨﺔ ﻫﻢ ﻣﻦ ﻫﺬﻳﻦ اﳌﻘﺎﻣﲔ وﻫﻢ ﻳﻈﻨّﻨﻮن أﻧ ّﻪ ﻟﻴﺲ ﻓﻮق ﻫﺬا ﺷﻲء‬
‫وﻟﺴﺖ أﻋﲏ اﳌﺸﺎﻳﺦ اﻟﻜﺎذﺑﲔ ﻧﻌﻮذ ﺑﺎﷲ ﻣﻦ أوﻟﺌﻚ وإّﳕﺎ اﳌﺮاد ﺑﺎﳌﺸﺎﻳﺦ‬
‫اﻟﺼﺎدﻗﻮن أﻫﻞ اﳋﻄﺎب اﻟﻮاﻗﻔﻮن ﻋﻠﻰ ﻣﺎ ﻳﻈﻨّﻨﻮن أﻧ ّﻪ ﻫﻮ اﻟﺒﺎب وأﺳﺮارﻫﻢ‬
‫أﺑًﺪا واﻗﻔﺔ ﺗﻨﺘﻈﺮ أن ﻳﺄﺗﻴﻬﺎ اﻟﻔﺘ ّﺎح ﺑﻌﻄﺎﻳﺎ اﻻﺳﻢ اﻟﻮّﻫﺎب ﻓﺎﻻﺳﻢ اﻟﻮّﱄ ﻫﻨﺎ ﻟﻪ‬
.‫وﻻﻳﺔ ﳍﻢ ﲟﻘﺪارﻫﻢ وﺟﺎرﻳﺔ ﰲ ﻣﻀﻤﺎرﻫﻢ‬
When you understand this, then you must understand that the true Guardian
of those who stand in these two stations is the Guardian of imaginal discourse
and speech. For most speech that occurs through sounds and letters arises from
these stations. As such, when those who witness the names are addressed in this
manner, they are addressed in this manner only insofar as some of their traces
remain, not insofar as they have experienced the disclosures of the names.109
Moreover, the majority of those who claim to be spiritual masters occupy one
of these two stations, and they presume that nothing could be higher. Now, I do
not mean the charlatan masters—we seek refuge in God from them—but rather
the sincere masters who hear imaginal speech and who stand before what they
consider to be the door. They stand there forever, with their inmost secret
waiting for the Opener to bring them gifts from the Bestower. Here, the
Guardian has a guardianship over them commensurate with their measure,
which floods their consciousness.

14.5 ٥،١٤

‫وأّﻣﺎ اﻟﻮﻻﻳﺔ اﻟﱵ ﻓﻮق ﻫﺬا وﻫﻲ وﻻﻳﺔ أﻫﻞ اﻟﺸﻬﻮد اﳉﺰﺋﻲ اﻟﺬي ﻫﻮ‬
ّ
‫اﻷﲰﺎﺋﻲ ﻓﻬﻲ وﻻﻳﺔ اﳊّﻖ ﺗﻌﺎﱃ ﻟﻌﺒﺪه ﻣﻦ ﺣﻀﺮة ذﻟﻚ اﻻﺳﻢ اﻟﺬي ﲡﻠ ّﻰ ﻟﻪ‬
ّ
‫أو اﻷﲰﺎء اﻟﱵ ﲡﻠ ّﻰ اﳊّﻖ ﺗﻌﺎﱃ ﻟﻌﺒﺪه ﻣﻦ أﻃﻮارﻫﺎ وأﻫﻞ ﻫﺬا اﳌﻘﺎم ﻫﻢ‬
‫ﲰﺎه ﻛﺘﺎب اﻟﻌﺒﺎدﻟﺔ‬
ّ ‫اﻟﻌﺒﺎدﻟﺔ وﻗﺪ ذﻛﺮ اﻟﺸﻴﺦ ﳏﻴﻲ اﻟﺪﻳﻦ ﰲ ﻣﻌﻨﺎﻫﻢ ﻛﺘﺎﺑ ًﺎ‬
‫ﻓﺈّن ﻣﻦ ﲡﻠ ّﻰ ﻟﻪ اﻻﺳﻢ ﻣﻦ ﺣﻀﺮة اﳌﻌﻄﻲ ﻓﺈّﳕﺎ اﲰﻪ ﰲ ﻫﺬه اﳊﻀﺮة ﻋﺒﺪ‬
‫اﳌﻌﻄﻲ وﻛﺬﻟﻚ ﺳﺎﺋﺮ اﻷﲰﺎء ﻓﺈّن ﻟﻜّﻞ اﺳﻢ ﻋﺒﻮدﻳ ّﺔ ﻟﻌﺒﺪ ﻫﻮ ا ﺘّﺺ ﺑﺘﻠﻚ‬
‫اﻟﺮﺗﺒﺔ ﻣﻊ أّن ﻛّﻞ اﺳﻢ ﻓﻠﻠﻪ ﺗﻌﺎﱃ ﻋﺒﺎد ﻣﻦ ﺣﻴﺚ ذﻟﻚ اﻻﺳﻢ ﻣﺘﻔﺎوﺗﻮن ﰲ‬
‫اﻟﻌﺒﻮدﻳ ّﺔ ﻟﻪ ﰲ ﺗﻠﻚ اﻟﺮﺗﺒﺔ ﲝﺴﺐ اﺧﺘﻼف ﻣﺸﺎﻫﺪﻫﻢ ﻟﺬﻟﻚ اﻻﺳﻢ وﺗﻔﺎوت‬
‫اﺳﺘﻌﺪاداﺗﻬﻢ ﰲ ﻗﺒﻮل ﲡﻠ ّﻴﻪ واﳊّﻖ ﺗﻌﺎﱃ ﻟﻴﺲ ﻟﻪ ﺣﺴﺐ ﻣﻦ ﺣﻴﺚ ذاﺗﻪ‬
.‫وإّﳕﺎ ﻫﻲ ﻣﺮاﺗﺐ ﻏﻴﺒﻴّﺔ ﺗﻈﻬﺮ أﺣﻜﺎﻣﻬﺎ ﰲ أﻫﻞ ﻣﻘﺎﻣﺎت اﻟﺘﺠﻠ ّﻲ‬
As for the guardianship that is above this, it is the guardianship of those who
have partial witnessing, or the witnessing of the names. For this is the
guardianship of the Real over His servant from the presence of the name that
discloses itself to him, or the names that the Real discloses to His servant at
different stages. Those who are in this station are the worshippers, about whom
Shaykh Muḥyī l-Dīn ibn al-ʿArabī wrote his work The Servants of God. For
when the name is disclosed to someone from the presence of the Giver, his
name at that presence is none other than the Servant of the Giver. The same
goes for all the other names. After all, every name possesses a type of
servanthood specific to a servant singled out for that particular rank. And in
fact, for each of His names, God has servants with respect to that name. There
is a disparity in their servanthood at that rank, and this disparity is in respect to
the differences in their witnessing of that name as well as their preparedness to
receive the disclosure of that name. Yet the Real, in respect to His Essence, has
no relationality; these are none other than unseen levels whose properties
manifest within the disclosure stations of the wayfarers.

14.6 ٦،١٤

‫وإذا ﺣﻘّﻘﺖ اﻟﻘﻮل ﰲ ﻫﺬا اﳌﻘﺎم اﻟﺬي ﳓﻦ ﰲ ذﻛﺮه وﺟﺪت اﻟﻌﺒﺪ‬

‫ﺑﺎﺳﺘﻌﺪاده ﻫﻮ اﻟﺬي أﻋﻄﻰ اﳊّﻖ رﺗﺒﺔ رﺑﻮﺑﻴّﺔ ﻟﻪ ﻣﻦ ذﻟﻚ اﻟﻄﻮر وﺣﺎﺻﻞ‬
‫ﻫﺬا أّن ﻣﻦ وﻗﻒ ﺑﻪ اﻻﺳﺘﻌﺪاد ﻋﻨﺪ ﻃﻮر ﻋﺒﻮدﻳ ّﺔ ﻗﺎم ﰲ ﻣﻘﺎﺑﻠﺔ وﻗﻮﻓﻪ‬
‫ﻃﻮر رﺑﻮﺑﻴّﺔ ﻟﻪ ﺣﺘ ّﻰ ﻟﻮ ﱂ ﻳﻘﻒ اﻟﻮاﻗﻒ ذﻟﻚ اﻟﻮﻗﻮف ﱂ ﺗﻜﻦ ﻟﻠﺮﺑﻮﺑﻴّﺔ ﰲ‬
‫ذﻟﻚ اﳌﻘﺎم ﻧﺴﺒﺔ ﳏﻘّﻘﺔ وﻫﺬا اﻟﻜﻼم ﻳﻨﻜﺮه اﻟﻘﻮم اﻟﺬﻳﻦ ﱂ ﻳﻌﺮﻓﻮا ﻣﻌﻨﻰ اﳊﻘﻴﻘﺔ‬
‫وﻳﻌﱰﺿﻬﻢ اﻟﺸّﻚ ﻣﻦ ﺟﻬﺔ اﻟﻌﻘﻴﺪة ﻓﻴﻘﻮﻟﻮن ﻫﻞ اﳊّﻖ ﻫﻮ اﻟﺬي ﻳﺴﺒﻖ إﱃ‬
‫إﻗﺎﻣﺔ اﻟﺮﺗﺒﺔ أو اﻟﻌﺒﺪ ﻓﺈن ﻗﻠﺘﻢ اﻟﻌﺒﺪ ﻛﻤﺎ ﻗّﺮرﰎ ﻛﺎن ﻟﻠﻌﺒﻮدﻳ ّﺔ اﻟﺮﺗﺒﺔ اﻟﻌﻠﻴﺎ‬
.‫ﻋﻠﻰ اﻟﺮﺑﻮﺑﻴّﺔ واﻷﻣﺮ ﺑﺎﻟﻌﻜﺲ‬
Now, if you truly understand the words we are saying in this station, you will
discover that it is the servant’s preparedness that bestows the rank of lordship
upon the Real at any given stage. As a result, when the preparedness of the
servant reaches a certain stage of servanthood, the corresponding stage of
lordship stands counter to it. As such, if the servant were not to be in that
standing place, the lordship appropriate to that station would not be actualized
either. This discourse, however, is rejected by those who do not recognize the
meaning of true reality and suffer from doubt in their creed. They say, “Is it the
Real who first establishes the rank, or is it the servant? If you say it is the servant
—as you claim—this would mean that servanthood possesses superiority over
Lordhood, when in fact it is the opposite.”

14.7 ٧،١٤
‫وﻻ ﻳﻌﻠﻤﻮن أّن اﻟﻌﺒﻮدﻳ ّﺔ واﻟﺮﺑﻮﺑﻴّﺔ اﲰﺎن ﻣﻦ أﲰﺎء اﻟﻌّﺰة ﻻ ﻳﻔﺘﺨﺮ اﻟﺴﺎﺑﻖ‬
‫ﻣﻨﻬﻤﺎ ﻋﻠﻰ ﻣﺴﺒﻮﻗﻪ إذ ﻟﻴﺲ اﻟﻘﺎﺋﻢ ﰲ رﺗﺒﺔ ﻣﻨﻬﻤﺎ ﻏﲑ اﻟﻘﺎﺋﻢ ﰲ اﻟﺮﺗﺒﺔ‬
‫اﻷﺧﺮى ﺑﺎﻋﺘﺒﺎر وﺣﺪاﻧﻴّﺔ اﻟﺬات وإذا ﻛﺎﻧﺖ اﻷﺣﻜﺎم اﳌﺘﻘﺎﺑﻠﺔ إّﳕﺎ ﻫﻲ ﻟﻮاﺣﺪ‬
‫وﰲ واﺣﺪ وﺑﻮاﺣﺪ ﻓﻜﻴﻒ ﻳﺸﺮف ﻓﻴﻬﺎ ﺑﻌﻀﻬﺎ ﻋﻠﻰ ﺑﻌﺾ وإّﳕﺎ أﻟﺴﻨﺔ اﻟﻔﺮق‬
‫اﳉﻤﻌﻲ اﻟﻮﺣﺪاﻧﻲ ﺗﻨﻄﻖ ﺑﻨﺴﺐ ﻣﺎ ﺑﲔ ﻛّﻞ ﺣﻀﺮﺗﲔ ﺳﻮاء ﻛﺎﻧﺖ إﺣﺪاﻫﻤﺎ‬
ّ ّ
‫ﺣﻀﺮة رﺑﻮﺑﻴّﺔ واﻷﺧﺮى ﺣﻀﺮة ﻋﺒﻮدﻳ ّﺔ أو ﻛﺎﻧﺖ ﺣﻀﺮﺗﻲ رّب أو ﺣﻀﺮﺗﻲ‬
‫ﻋﺒﺪ أو ﻛﺎﻧﺖ ﺣﻀﺮة واﺣﺪة ﻫﻲ ﺣﻀﺮة ﳏﻮ وﺳﻮاء ﻛﺎن ذﻟﻚ اﶈﻮ ﺣﻀﺮة‬
‫ﺟﻬﻞ وﻏﻴﺒﺔ ﻛﻤﺎ ﰲ اﻷﻃﻔﺎل واﻟﺒﻠﻪ أو ﺣﻀﺮة ﳏﻮ ﰲ اﻟﺘﻮﺣﻴﺪ وﺗﻠﻚ اﻷﻟﺴﻨﺔ‬
‫اﻟﻨﺎﻃﻘﺔ ﻋﻦ ﻫﺬه اﳌﺮاﺗﺐ ﻫﻲ اﳌﱰﲨﺔ وﳍﺎ ﻟﻐﺔ ﻻ ﻳﻌﺮﻓﻬﺎ إّﻻ اﻟﺬاﺗﻴّﻮن أﻋﲏ‬
‫أﻫﻞ اﻟﺒﻘﺎء ﺑﻌﺪ اﻟﻔﻨﺎء ﻣﻦ ﻃﻮر ﻧﻬﺎﻳﺔ اﻟﺴﻔﺮ اﻟﺜﺎﻧﻲ وﺳﻴّﺪ أﻫﻞ ﻫﺬا اﳌﻘﺎم ﻫﻮ‬
‫اﻟﻘﻄﺐ ووزراؤه ﻫﻤﺎ اﻹﻣﺎﻣﺎن وﻣﻦ ﻫﺬه اﻟﻄﺎﺋﻔﺔ اﻟﺮﺳﻞ ﰲ زﻣﺎن اﻟﺮﺳﻞ‬
‫واﳌﺴﻠ ّﻜﻮن ﻋﻠﻰ ﺳﺒﻴﻠﻬﻢ ﻣﻦ أﺗﺒﺎﻋﻬﻢ ﺑﻌﺪ زﻣﺎن اﻟﺮﺳﻞ وﻫﻮ اﻟﺰﻣﺎن اﻟﺬي ﺑﻌﺪ‬
.‫زﻣﺎن ﻧﺒﻴّﻨﺎ ﻋﻠﻴﻪ اﻟﺴﻼم‬
They do not know that servanthood and lordship are both names of
exaltedness, and that neither is above the other. For, in view of the oneness of
the Essence, the one who occupies one rank is precisely the one who occupies
the other. And since opposing properties belong to, are in, and are through the
One, how could some properties be more eminent than others? It is the words
of the separative realm of all-comprehensive oneness that articulate relations
between the two presences. These presences are exactly the same, whether one
is the presence of lordship and the other of servanthood, or whether both are
presences of the lord, or whether both are presences of the servant, or whether
it is one presence which is the presence of effacement and whether that
effacement is the presence of ignorance and unawareness (as we find in
children and simpletons), or the presence of effacement in divine oneness.
These are the words that speak on behalf of those levels and are its
spokespersons, and they possess a language that is recognized by none but
those who are absorbed in the Essence—by which I mean those who subsist
after annihilation in the stage of the second journey. The chief of those who
occupy this station is the axial saint,110 and his viziers are the two Leaders.
Among this group are the Messengers in the age of Messengers, and their
‫‪followers who travel the path in subsequent generations—that is, the‬‬
‫‪generations that came after our blessed Prophet.‬‬

‫‪14.8‬‬ ‫‪٨،١٤‬‬

‫ﻓﻘﺪ ﻋﻠﻤﺖ ﻣﻘﺎم وﻻﻳﺔ اﺳﻢ اﻟﻮّﱄ ﰲ أﻃﻮار اﻟﻌﺎرﻓﲔ وﻫﻢ أﻫﻞ اﻟﺘﺠﻠ ّﻴّﺎت‬
‫اﳉﺰﺋﻴّﺔ وﻟﻴﺲ ﻟﻠﺮﺑﻮﺑﻴّﺔ ا ﺘّﺼﺔ ﺑﺎﻟﻮﻻﻳﺔ ﻣﻘﺎم ﻓﻮق ﻫﺬا اﳌﻘﺎم ﻓﺈّن اﳌﻘﺎم اﻟﺬي‬
‫ﻓﻮق ﻫﺬا ﻻ ﻳﺒﻘﻰ ﻓﻴﻪ ﻧﺴﺒﺔ رّب وﻣﺮﺑﻮب ﻓﺎﻟﻮﻻﻳﺔ ﻻ ﺗﻜﻮن ﰲ اﻟﻔﺮداﻧﻴّﺔ ﺑﻞ‬
‫ﰲ ﺛﻨﻮﻳ ّﺔ ﻣﺎ وأّﻣﺎ اﻟﻔﺮداﻧﻴّﺔ ﻓﻤﻘﺎم اﻟﻮﻗﻔﺔ إذ ﻟﻴﺲ ﻓﻴﻬﺎ واﻗﻒ وإّﻻ ﻓﻼ وﻗﻔﺔ‬
‫واﻟﻮﻻﻳﺔ ﻻ ﺗﻜﻮن إّﻻ ﺑﲔ اﺛﻨﲔ‪.‬‬
‫‪You now know the station of guardianship that comes from the Guardian and‬‬
‫‪that pertains to the stages of the recognizers privy to partial self-disclosures.‬‬
‫‪Moreover, the lordship of guardianship has no station above it, for in what is‬‬
‫‪above this station there is no more Lord-vassal relationship. This is because‬‬
‫‪guardianship does not pertain to nonduality but only to some form of duality.‬‬
‫‪As for nonduality, it is to arrive at the station of halting where there is no one‬‬
‫‪who halts.111 And if there is no one who halts, then there is no halting.‬‬
‫‪Guardianship, on the other hand, only occurs when there is both one who halts‬‬
‫‪and halting.‬‬

‫‪14.9‬‬ ‫‪٩،١٤‬‬

‫وﻟﻼﺳﻢ اﻟﻮّﱄ ﺣﻀﺮة ﻣﻐﺎﻳﺮة ﳍﺬه اﳊﻀﺮة اﻟﱵ ﺳﺒﻖ اﻟﻜﻼم ﰲ ﺗﻔﺼﻴﻠﻬﺎ‬
‫وﻣﻨﺸﺄ ﺣﻜﻢ اﻻﺳﻢ اﻟﻮّﱄ ﰲ ﻫﺬا اﻟﻜﻼم اﳌﺴﺘﺄﻧﻒ ﻋﻠﻰ اﻟﻌﻜﺲ ﻣﻦ ﻣﻨﺸﺄ‬
‫ﺣﻀﺮة اﻻﺳﻢ اﻟﻮّﱄ ﺑﺎﻋﺘﺒﺎر اﻻﺳﻢ اﻷّول وذﻟﻚ ﻷﻧ ّﺎ اﻋﺘﱪﻧﺎ اﻻﺑﺘﺪاء ﻫﻨﺎك ﻣﻦ‬
‫ﻣﻘﺎم اﻹﳝﺎن وﻳﻜﻮن اﳊّﻖ ﻫﻮ اﻟﻮّﱄ ﺗﻌﺎﱃ ﻟﻌﺒﺪه وأّﻣﺎ ﰲ ﻫﺬا اﻻﻋﺘﺒﺎر ﻓﻴﻜﻮن‬
‫اﻟﻘﻄﺐ ﺗﻘّﺪس اﲰﻪ ﻫﻮ وّﱄ رﺑ ّﻪ ﻋّﺰ وﺟّﻞ وﻻﻳﺔ ﻳﻜﻮن اﺷﺘﻘﺎﻗﻬﺎ ﻣﻦ وﱄ‬
‫اﻟﺸﻲء إذا ﱂ ﻳﻜﻦ ﺑﻴﻨﻪ وﺑﻴﻨﻪ واﺳﻄﺔ وذﻟﻚ ﻷّن اﻟﻘﻄﺐ إذا أﺧﺬ ﰲ اﻟﺴﻔﺮ‬
‫ﲑا ﻓﻴﻘﺎﺑﻞ‬
‫ﲋﻟﻪ إﱃ أﻃﻮار ﻣﻦ دوﻧﻪ وﻫﻮ ﻻ ﻳﺮى ﰲ اﻷﻃﻮار ﻏ ً‬ ‫اﻟﺜﺎﻟﺚ وﻫﻮ ﺗ ّ‬
‫ﻛّﻞ ﻣﻦ ﻳﻘﺎﺑﻠﻪ ﻣﻘﺎﺑﻠﺔ ﻋﺒﺪ ﻳﻠﻲ رﺑ ‪‬ﺎ ﻳﻌﺮﻓﻪ ﻓﻴﲋل ﰲ اﻷﻃﻮار ﺑﺄﻧﻮاع اﻻﻋﺘﺒﺎر‬
‫ﻓﻴﺠﺪ ﰲ ﻣﻘﺎم اﶈﺠﻮﺑﲔ رّب اﻟﻌّﺰة ﻇﻬﺮ ﺑﺎﻟﺬّل واﻟﻘﺎدر ﻇﻬﺮ ﺑﺎﻟﻌﺠﺰ ﻛﻤﺎ ﺟﺎء‬
‫ﰲ ﺣﺪﻳﺚ ﺟﻌُﺖ ﻓﻠﻢ ﺗﻄﻌﻤﲏ وﻇﻬﻮر اﻟﻌﺰﻳﺰ ﺑﺎﻟﺬّل ﻋّﺰ ﻛﻤﺎ أّن ﻇﻬﻮر اﻟﻘﺎدر‬
‫ﺑﺎﻟﻌﺠﺰ ﻗﺪرة وﻇﻬﻮر ﻛّﻞ ﺣﻘﻴﻘﺔ ﰲ ﻃﻮر ﻣﻘﺎﺑﻠﻬﺎ ﻣﻦ اﻷﲰﺎء اﻟﱵ ﳚﻬﻠﻬﺎ‬
.‫ﲋﻫﻪ اﻟﻘﻄﺐ وﻳﺴﺘﻤّﺪه اﻟﻀّﺪ‬
ّ ‫اﶈﺠﻮﺑﻮن ﻇﻬﻮر ﻳ‬
The Guardian also has a presence that contrasts with what we have just
explained in detail. The fountainhead of the property of the Guardian in the
aforementioned discussion is the opposite of the fountainhead of the presence
of the Guardian from the standpoint of the First. For in the former, we consider
the starting point to be the station of belief, and the Real to be the Guardian
over His servant. But from the perspective of the present discussion, it is the
axial saint—blessed be his name—who is the guardian of his Lord. His
guardianship derives from the verb “to lie next to a thing”—that is, there is no
intermediary between him and Him. For when the axial saint sets out on the
third journey, which is his descent to the stages of those beneath him, he sees
no alterity in the stages and therefore encounters everything in the way a
servant attached to a Lord would. He thus descends into the stages from various
standpoints and discovers in the stations of veiled intellects the Mighty Lord
manifesting Himself in lowliness, and the Powerful manifesting Himself in
powerlessness. Thus, in the sacred tradition, God says, “I was hungry but you
did not feed Me.”112 When the Mighty manifests Himself as the lowly, it is
might; and when the Powerful manifests as the powerless, it is power.
Moreover, the manifestation of each reality at the stage of a contrary name of
which veiled intellects are ignorant is a manifestation through which the axial
saint affirms divine transcendence and from which opposites derive.113

14.10 ١٠،١٤

‫وﻣﻦ ﱂ ﻳﺮ اﳊﻘﻴﻘﺔ ﰲ اﻟﻈﻠﻢ ﻓﻤﺎ رآﻫﺎ ﰲ اﻷﻧﻮار وإّﳕﺎ ﻳﻨﻜﺮ اﳌﺘﻄّﻮر ﻣﻦ‬
‫أﻧﻜﺮ اﻷﻃﻮار وأﻧﺖ ﺗﻌﻠﻢ ﻣﻦ ﻫﺬا أّن اﻟﻘﻄﺐ ﻳﻠﻲ ﻛّﻞ ﺣّﻖ ﻣﺘﺠّﻞ وﻻﻳﺔ‬
‫ﻣﺘﺤّﻞ ﻏﲑ ﻣﺘﺨّﻞ ﻓﻴﺄﻧﺲ اﻟﺮّب ﰲ أﻃﻮاره ﺑﻌﺒﺪه اﳉﺎري ﻋﻠﻰ ﻣﻀﻤﺎره وﻳﻘﻮل‬
‫ﻟﻪ ﻟﺴﺎن اﻟﺮّب ﻣﻦ أﻃﻮاره ﻋﺒﺪي أﻧﺖ اﻟﺼﺎﺣﺐ ﰲ اﻟﺴﻔﺮ وأﻧﺖ اﳋﻠﻴﻔﺔ ﰲ‬
‫اﻷﻫﻞ واﳌﺎل واﻟﻮﻃﻦ وﻋﻼﻣﺔ ﻣﺎ أﻗﻮﻟﻪ أّن اﻟﻘﻄﺐ ﻋﻠﻴﻨﺎ ﺳﻼﻣﻪ ﻻ ﻳﻨﻜﺮه ﻋﻘﻞ‬
‫وﻻ ذوق ﺑﻞ ﳚﺪه ﻛّﻞ ﺻﺎﺣﺐ ﻣﺒﻠﻎ ﰲ ﻣﺒﻠﻐﻪ وﺗّﺪﻋﻴﻪ ﻛّﻞ ﻃﺎﺋﻔﺔ إذا‬
‫ﻮا وﺳﻔًﻼ ﻣﺎ‬‫ﻛﺎﺷﻔﻬﺎ ﰲ ﻣﺒﻠﻐﻬﺎ وﺗﺮاه ﻋﲔ ﻣﺒﻠﻐﻬﺎ وﻻ ﺷّﻚ أّن اﻷﻃﻮار ﻋﻠ‬
‫ﻋﻤﺮﻫﺎ إّﻻ اﻟﻮاﺣﺪ ﻓﺈن ﳊﻘﻪ اﻻﻏﱰاب وﺑُﻌﺪ ﻛﻤﺎ ﺑﻌﺪت ﺑﻴﻨﻪ وﺑﲔ اﻟﻮﺣﺪاﻧﻴّﺔ‬
‫اﻷﻧﺴﺎب ﻓﻮﻟﻴّﻪ اﻟﻌﺒﺪ اﳌﺘﻔّﺮق اﻟﺬات ﻋﻠﻰ ﻛّﻞ ﻣﺮاﺗﺐ اﳊﺠﺎب ﻓﻨﻔﺲ وﺟﺪان‬
‫ﺣﻘﻴﻘﺔ اﻟﻘﻄﺐ ﰲ ﻃﻮر ﲡﻠ ّﻲ اﻟﺮّب ﻫﻲ اﻟﻮﻻﻳﺔ ﻣﻨﻪ ﻟﺮﺑ ّﻪ اﻟﱵ ﻳﺴﺘﺄﻧﺲ ﺑﻬﺎ‬
‫اﳌﺘﺠﻠ ّﻲ ﰲ أﻃﻮار ﺣﺠﺒﻪ وﻫﻮ اﳌﻨﺸﺪ أﻋﲏ اﻟﻮّﱄ اﳌﺬﻛﻮر‬
‫ِﰲ‬ ‫ُﺳﻠ َﻴَْﻤﻰ‬ ‫َوَﺣﺎُل‬ ‫ِإﱠﻻ‬ ‫َوَﻣﺎ ٱْﺳﺘَﻠ َْﻤُﺖ َوَﻣﺎ ﻗَﱠﺒﻠ ُْﺖ ِﻣْﻦ‬
ِ‫ﻣَﻜﺎِﻣِﻨﻪ‬ ‫َﺣَﺠٍﺮ‬
َ
The one who does not see the truth in darkness will not see it in the light, and
only those who deny the stages of wayfaring reject the one who is traversing
them. From this you know that the axial saint is adjoined to every disclosed
reality by way of adornment, not withdrawal. The Lord thus finds intimacy at
each of His stages through His servant as he proceeds along his journey. About
his stages, the Lord says, “My servant! You are the companion in My journey,
the vicegerent over family, property, and homeland.”114 The proof of what I say
is that the axial saint is not rejected by the intellect or by tasting, and whoever
attains their furthest end finds him in his attainment, and each group claims
him when he unveils himself to its members at the level of their attainment, and
when they behold him with the eyes appropriate to their level of attainment.
There is no doubt, moreover, that the stages above and below are occupied by
none other than the One. And when the axial saint is overcome by separation,
and grows distant just as the relations between him and divine oneness grow
distant, then His guardian is the servant whose essence is dispersed across all
the levels of the veil. Thus the experience of the reality of the axial saint at the
level of the self-disclosure of the Lord is the very same as his guardianship of his
Lord, through which the Discloser finds intimacy in the stages of His veils. He—
this same Friend of God—sings:
Whenever I kiss or embrace the Black Stone,
I find my beloved Sulaymā hiding there.115
 ‫اﲰﻪ اﻟﻨﺼﲑ ﺗﺒﺎرك وﺗﻌﺎﱃ‬

Al-Naṣīr: The Helper

15.1 ١،١٥

‫اﻧﻔﺮد ﺑﺬﻛﺮه اﻟﻐﺰاّﱄ رﲪﺔ اﷲ ﻋﻠﻴﻪ وﳏﻠ ّﻪ ﻣﻦ ﺳﻮرة اﻟﺒﻘﺮة ﻗﻮﻟﻪ ﺗﻌﺎﱃ }َوَﻻ‬
‫ﻧ َِﺼٍﲑ َأْم ﺗُِﺮﻳُﺪوَن{ واﻟﻨﺼﲑ ﻣﻦ اﻟﻨﺼﺮة ﻓﺤﻴﺚ وﺟﺪﺗﻬﺎ ﻓﺜ َّﻢ اﻟﻨﺼﲑ ﺳﺒﺤﺎﻧﻪ‬
.‫وﺗﻌﺎﱃ‬
Only al-Ghazālī mentions this name as a name of God. Its first place of
occurrence is in the Surah of the Cow in the verse: «Apart from God, you have
neither Guardian nor Helper».116 Helper is from the word “help” or
“assistance.” The Helper is wherever you find help.

15.2 ٢،١٥

‫ﻳﺪﺧﻞ ﻓﻴﻪ اﻻﺳﻢ اﻟﻮاﺳﻊ ﻓﻴﺴﻊ ﻛّﻞ‬ ‫واﻋﻠﻢ أّن اﻻﺳﻢ اﻟﻨﺼﲑ ﻋﺎّم اﳊﻜﻢ‬
‫ﻓﻬﻮ أﻧ ّﻪ ﻧﺼﺮ اﻟﻐﻴﺐ ﻋﻠﻰ اﻟﺸﻬﺎدة‬ ‫ﻃﻮر ﻓﺄّﻣﺎ ﻇﻬﻮره أّول ﻇﻬﻮراﺗﻪ اﳌﺮﺗﺒﻴّﺔ‬
‫ﰲ أﻃﻮار اﳊﺪوث إﱃ أن ﺟّﻼه‬ ‫ﻓﺄﻇﻬﺮ اﻟﻐﺎﺋﺐ ﻋﻠﻰ اﻟﺸﺎﻫﺪ ﻓﺄﻗﺎم اﻷزل‬
‫اﻟﻨﺼﲑ ﻟﻼﺳﻢ اﳍﺎدي وإﻗﺎﻣﺘﻪ ﻣﻨﻪ‬ ‫ﺑﻠﺴﺎن اﳋﺎﰎ اﳌﺒﻌﻮث ﻫﺬا ﻋﻨﺪ اﺳﺘﻌﻤﺎل‬
‫اﻧﺘﻬﻰ ﺑﻪ ﻣﻦ ﺣﻀﺮة إﺑﻠﻴﺲ اﻷﻛﱪ‬ ‫ﰲ ﻣﺮاﺗﺐ اﻟﺒﺎرئ وﻋﻨﺪ اﺳﺘﻌﻤﺎﻟﻪ ﻟﻠﻤﻀّﻞ‬
.‫إﱃ ﻣﺮﺗﺒﺔ اﻟﺪّﺟﺎل اﻟﺬي ﺳﻴﻈﻬﺮ‬
The property of the Helper is all-inclusive, and the All-Embracing is included
within it so that it embraces every stage. Its very first manifestation of rank is
that He gives help to the unseen over the visible, and makes the unseen
manifest in the visible by placing that which is without beginning into the stages
of temporality so that it is conveyed by the Seal of Messengers. However, this
applies when the Helper employs the Guide, placing it in the levels of the
Creator. When it employs the Misguider, it ultimately passes from the presence
of the mightiest devil to the level of the Dajjāl who is yet to appear.

15.3 ٣،١٥

‫واﻋﻠﻢ أّن ﻛّﻞ ﻣﻐﺎﻟﺒﺔ ﻇﻬﺮ ﻓﻴﻬﺎ أﺣﺪ اﳌﺘﻐﺎﻟﺒﲔ ﻋﻠﻰ اﻵﺧﺮ ﻓﺎﻻﺳﻢ اﻟﻨﺼﲑ‬
‫ﺑﻬﺎ َﻋﻠ َﻢ وﻟﺘﺼّﺮﻓﻪ ﻓﻴﻬﺎ ﺣﻜﻢ ﻓﺈذا ﺗﻘﺎﺑﻠﺖ اﻷﲰﺎء أو ﲤﺎﻧﻌﺖ اﻟﺼﻔﺎت ﺛّﻢ‬
‫ﻏﻠﺐ ﻏﺎﻟﺐ ﻓﺒﺤﻜﻢ ﻟﻼﺳﻢ اﻟﻨﺼﲑ واﻋﺘﱪ ذﻟﻚ ﰲ اﳊﻀﺮﺗﲔ اﻟﻠ ّﺘﲔ اﻧﻘﺴﻤﺖ‬
‫إﻟﻴﻬﻤﺎ اﻷﲰﺎء وﻫﻤﺎ ﺣﻀﺮة اﷲ وﺣﻀﺮة اﻟﺮﺣﻢـٰن ﲡﺪ ﺑﲔ اﻟﻮﺟﻮد وﺑﲔ‬
‫اﳌﺮاﺗﺐ ﺗﺒﺎﻳﻨ ًﺎ وﺗﻐﺎﻟﺒًﺎ وذﻟﻚ ﻷّن اﳌﺮاﺗﺐ ﻋﺪﻣﻴّﺔ واﻟﺮﲪﺎﻧﻴّﺔ وﺟﻮدﻳ ّﺔ ﻓﺎﻻﺳﻢ‬
‫اﻟﻨﺼﲑ ﻳﺘﺼّﺮف ﻟﻠﻤﺮاﺗﺐ ﻓﻴﺠﻌﻞ اﻟﻮﺟﻮد ﻃﻮﻋﻬﺎ وذﻟﻚ ﻷّن اﳌﺮﺗﺒﺔ ﺗﻨﻔﻌﻞ‬
‫ﻓﺘﻮﺟﺪ ﻓﻌﻞ اﻟﻔﺎﻋﻞ وﺗﻘّﺴﻢ اﻟﻮﺟﻮد وﺗﻨﻘﻠﻪ ﻣﻦ اﲰﻪ إﱃ اﺳﻢ اﳌﻮﺟﻮد وﺗﻈﻬﺮا‬
.١‫ﻣﺮﺗﺒﻴّﺔ‬
.‫ وﻳﻈﻬﺮ أﻣُﺮ اﷲ‬:‫ و‬١
In every power struggle in which one side dominates another, the Helper, by
virtue of exercising control over it, leaves its mark as well as its property. Thus,
when the names clash, or when the qualities repel one another and then one
name dominates the other, it is through the property of the Helper. Consider
this with respect to the two presences into which the names divide—namely,
the presence of Allāh and the presence of the All-Merciful—and You will
discover that between existence and its levels there is a divergence and a mutual
struggle. For the levels pertain to nonexistence, and all-mercifulness pertains to
existence. The Helper therefore exercises control over the levels, rendering
existence obedient to them. For the level is reactive, bringing the act of the
agent into existence. It apportions existence, moving its name to the name of an
existent, which together form the ranking of levels.

15.4 ٤،١٥

‫ ﻏﲑه ﻓﻴﻜﻮن‬١‫وﻳﻘﻮم أﻳًﻀﺎ ﺑﻨﺼﺮ اﻟﻮﺟﻮد ﻓﻼ ﻳﺒﺪو ﺳﻮاه وﻻ ﳜّﺺ‬

‫ وﻟﻼﺳﻢ اﻟﻨﺼﲑ ﰲ ﻣﺮاﺗﺐ اﻟﻌﻘﻮل ﻧﺼﺮة‬.‫ﻣﺴﺘﻌﻤًﻼ ﰲ ذﻟﻚ اﻻﺳﻢ اﻟﻈﺎﻫﺮ‬
‫اﳊّﻖ ﻋﻠﻰ اﻟﺒﺎﻃﻞ وﰲ ﻣﺮاﺗﺐ اﻟﻈﻨﻮن ﻧﺼﺮة اﻟﺒﺎﻃﻞ ﻋﻠﻰ اﻟﺒﺎﻃﻞ ﻧﺼﺮة ﺗﺸﺒﻪ‬
‫ﻧﺼﺮة اﳊّﻖ ﻋﻠﻰ اﻟﺒﺎﻃﻞ وﻟﻴﺲ ﺑﻬﺎ وﻟﻪ ﰲ اﳋﻴﺎل ﻧﺼﺮة وﰲ اﳌﺰاج ﻧﺼﺮة‬
‫ﻓﻴﻨﺼﺮ أﺣﺪ اﳌﻤ ﺟﺎت إّﻣﺎ إﱃ ﺗﻜﻮﻳﻦ وإّﻣﺎ إﱃ إﻓﺴﺎد ﻓﺈّن اﻟﻨﺼﺮة ﻗﺪ ﺗﻜﻮن‬
‫ﻟﻠﺒﺎﻃﻞ ﻗﺎل ﻋﻠﻴﻪ اﻟﺴﻼم ﻻ ﺗﺘﻤﻨّﻮا ﻟﻘﺎء اﻟﻌﺪّو ﻓﺈﻧ ّﻬﻢ ﻳﻨَﺼﺮون ﻛﻤﺎ ﺗﻨَﺼﺮون‬
‫ﻓﻠﻼﺳﻢ اﻟﻨﺼﲑ ﻋﻨﺎﻳﺔ ﺑﺎﻟﻜﻔّﺎر ﻛﻤﺎ ﻟﻪ ﻋﻨﺎﻳﺔ ﺑﺎﳌﺆﻣﻨﲔ اﻷﺑﺮار وإذا اﻋﺘﱪت‬
‫أﺣﻮال اﻻﺳﻢ اﻟﻨﺼﲑ ﺗﻌﺎﱃ ﱂ ﲡﺪ أﻛﱶ اﳌﺮاﺗﺐ ﺧﺎﻟﻴﺔ ﻋﻨﻪ ﻓﺈّن اﻻﺳﻢ‬
‫اﻟﻨﺼﲑ إذا ﻧﺼﺮ ﺑﻠﻎ ﻛّﻞ ﻣﺒﻠﻎ ﻓﻴﻤﺎ ﻳﺆﻟ ّﻒ ﻛﻨﺼﺮة اﳊّﻖ ﻋﻠﻰ اﻟﺒﺎﻃﻞ واﻻﻋﺘﺪال‬
.‫ﻋﻠﻰ اﻻﳓﺮاف وﻓﻴﻤﺎ ﻳﻨﻜﺮ ﺑﺎﻟﻌﻜﺲ‬
.‫ ﳛﺴﻦ‬:‫ ج‬،‫ ﳜّﺺ؛ ب‬:‫ آ‬١
The Helper also helps existence, and thus nothing but it appears. Nor is it
specified for anything other than existence, and in so doing it employs the
Manifest. The Helper also helps truth overcome falsehood at the intellectual
level. At the conjectural level, it helps falsehood to overcome falsehood in a
manner that resembles how truth overcomes falsehood, although it is not the
same. The Helper also helps the imagination and helps the bodily constitution
by way of either generation or corruption. For help may take the side of
falsehood, as the blessed Prophet said: “Do not seek to encounter the enemy in
battle, for they are given help just as you are.”117 Thus the Helper has solicitude
for unbelievers just as it has for believers. Moreover, if you consider the states of
the Helper, you will discover that most levels are not devoid of it. For when the
Helper gives help, all things are attained—such as truth overcoming falsehood
and equilibrium overcoming disequilibrium, as well as the reverse.

15.5 ٥،١٥

‫ﻇﻬﻮًرا ﻟﻠﺤّﻖ ﺑﺬﻟﻚ‬ ‫اﻻﳓﺮاف إذا ﻧ ُﺼﺮ ﻓﻈﻬﺮ ﺣﻜﻤﻪ ﻛﺎن‬ ‫أّن‬ ‫واﻋﻠﻢ‬
‫ﻟﻠﺤّﻖ ﺑﺬﻟﻚ واﻟﻐﺎﻟﺒﻴّﺔ‬ ‫ُﻏﻠﺐ ﻓﻨﺼﺮ ﻋﻠﻴﻪ اﻻﻋﺘﺪال ﻛﺎن ﻇﻬﻮًرا‬ ‫وإذا‬ ‫اﻟﻮﺻﻒ‬
‫اﻟﻨﺼﲑ ﺑﺈﻇﻬﺎر اﻟﻐﺎﻟﺒﻴّﺔ‬ ‫ﺎ ﻓﺎﻻﺳﻢ‬‫ﺎ ﻣﺮﺗﺒﻴ‬ ‫ﻣﺘﻐﺎﻟﺒﺎن أﻳًﻀﺎ ﺗﻐﺎﻟﺒًﺎ ﻣﻌﻨﻮﻳ‬ ‫ﻫﻤﺎ‬ ‫واﳌﻐﻠﻮﺑﻴّﺔ‬
‫ﻧﺼﺮﻫﺎ وﻧﺼﺮ اﳌﻐﻠﻮﺑﻴّﺔ أﻳًﻀﺎ ﰲ ﻋﲔ ﻧﺼﺮه ﻟﻠﻐﺎﻟﺒﻴّﺔ ﻓﺘﻔﻄّْﻦ ﳍﺬا اﻻﻋﺘﺒﺎر ﻓﺈّن‬
‫اﻟﻨﺼﺮة ﻟﻠﻐﺎﻟﺒﻴّﺔ ﻫﻲ إﻇﻬﺎر ﳊﻜﻢ اﳌﻐﻠﻮﺑﻴّﺔ ﺣﺘ ّﻰ ﻟﻮ ﱂ ﻳﻜﻦ ﻫﻨﺎك ﻧﺼﺮ ﻟﻠﻐﺎﻟﺒﻴّﺔ‬
‫ﱂ ﻳﻜﻦ ﻟﻠﻤﻐﻠﻮﺑﻴّﺔ ﻇﻬﻮر وﻟﻜﺎﻧﺖ ﻣﻌﺪوﻣﺔ وﻫﺬا اﳊﻜﻢ ﺳﺎر ﰲ ﻛّﻞ ﻣﺘﻀﺎﻳﻔﲔ‬
‫ﻷّن ﻛّﻞ ﻣﻌﻨ ًﻰ ﻳﻄﻠﺐ ﺑﺎﻟﺬات اﻻﻋﺘﺒﺎرّي ﺗﻌﻴّﻨﻪ ﺑﺎﻟﻮﺟﻮد اﳋﺎّص ﺑﻪ ﻓﻜّﻞ ﻣﺎ‬
‫أﻇﻬﺮه ﻓﻘﺪ ﻧﺼﺮه اﻟﻨﺼﲑ ﺗﻌﺎﱃ ﺑﱰﺟﻴﺢ وﺟﻮده ﻋﻠﻰ ﻋﺪﻣﻪ ﻓﻴﻜﻮن اﻻﺳﻢ‬
‫اﻟﻨﺼﲑ ﰲ اﳌﻐﻠﻮب ﻛﻤﺎ ﻫﻮ ﰲ اﻟﻐﺎﻟﺐ ﻓﺘﻘﻢ‪ ١‬ﺑﻪ اﻟﻀّﺪان ﻣًﻌﺎ ﻓﺈّن ﺑﻨﺼﺮ اﻟﻐﲏ‬
‫ّ‬
‫ﰲ اﻟﻐﻨﻰ ﻇﻬﺮ ﺣﻜﻢ اﻟﻔﻘﺮ ﰲ اﻟﻔﻘﲑ ﻓﻘﺪ ﻧﺼﺮ اﻟﻔﻘﺮ ﺑﺈﻇﻬﺎر ﺣﻜﻤﻪ ﻓﻤﺎ ﳜﻠﻮ‬
‫ﻣﻦ اﻻﺳﻢ اﻟﻨﺼﲑ ﻣﻜﺎن وﻻ زﻣﺎن وذﻟﻚ ﻷّن اﻟﻮﺟﻮد ﻛﻠ ّﻪ ﻣﺘﺤّﺮك ﰲ إﻇﻬﺎر‬
‫اﻟﺼﻮر اﻟﻮﺟﻮدﻳ ّﺎت واﻟﻌﺪﻣﻴّﺎت وﻛّﻞ ﻇﻬﻮر ﻓﻬﻮ ﻣﻦ ﻧﺼﺮ اﻟﻨﺼﲑ ﺗﻌﺎﱃ وﻛّﻞ‬
‫ﺑﻄﻮن ﻓﻬﻮ ﻣﻦ ﻧﺼﺮه أﻳًﻀﺎ ﻟﻴﻈﻬﺮ ﺣﻜﻤﻪ وﻳﺘﺴّﻤﻰ ﻓﻴﻘﺎل ﺑﺎﻃﻦ ﻓﻴﻌﻄﻲ ﺿﺮﺑ ًﺎ‬
‫ﻣﻦ اﻟﻮﺟﻮد ﻳﻜﻮن ﻓﻴﻪ ﻣﻨﺼﻮًرا ﺑﺎﻻﺳﻢ اﻟﻨﺼﲑ ﺗﻌﺎﱃ وﻟﻠﻌّﺒﺎد ﻣﻦ اﻻﺳﻢ اﻟﻨﺼﲑ‬
‫ﻧﺼﺮة إﻧﺸﺎط ﰲ اﻟﻌﺒﺎدة ﻋﻠﻰ اﻟﻜﺴﻞ ﻋﻨﻬﺎ وﻧﺼﺮ ﺧﻮاﻃﺮ اﳋﲑ وﻇﻬﻮر‬
‫ﺣﻜﻤﻬﺎ ﻋﻠﻰ ﺣﻜﻢ اﻻﺳﻢ اﳍﺎدي ﻓﺘﻨﺼﺮ ﻋﻠﻰ ﺧﻮاﻃﺮ اﻟﺸّﺮ ﻓﻴﺨﻔﻰ ﺣﻜﻤﻬﺎ‬
‫وﻟﻠﺼﻮﰲّ ﻣﻦ اﻻﺳﻢ اﻟﻨﺼﲑ ﻧﺼﺮة ﺗﺒﺪﻳﻞ اﻷﺧﻼق ﻓﻴﺒّﺪل ﻛّﻞ ﺧﻠﻖ دﻧﻲ ﺑﻜّﻞ‬
‫ّ‬
‫ﺧﻠﻖ ﺳﲏ ﻓﻜّﻞ ﻧﺼﺮ ﻓﻬﻮ ﻣﻦ اﲰﻪ اﻟﻨﺼﲑ ﺗﺒﺎرك وﺗﻌﺎﱃ }َوَﻣﺎ ٱﻟﻨﱠْﺼُﺮ ِإﱠﻻ‬
‫ﷲ{‪.‬‬‫ِﻣﻦ ِﻋﻨِﺪ ٱ ّ ِ‬
‫ْ‬
‫‪ ١‬آ‪ ،‬و‪ :‬ﻓﺘﻨّﻌﻢ؛ ب‪ :‬ﻓﺘﻨﻘﻢ‪.‬‬
‫‪You should also know that when disequilibrium is given help and its‬‬
‫‪properties manifest, it is a manifestation of the Real through that quality.‬‬
‫‪Moreover, when disequilibrium is overcome and dominated by equilibrium, it‬‬
‫‪is a manifestation of the Real through that quality. Domination and defeat also‬‬
‫‪rival each other at the supersensory level. The Helper helps domination by‬‬
‫‪making it manifest, and it also helps defeat by helping domination itself. Ponder‬‬
‫‪this point, for the help that is given to domination is a manifestation of the‬‬
‫‪property of defeat; for if no help were given to domination, defeat would not be‬‬
‫‪manifest and would remain nonexistent. This ruling property flows through all‬‬
‫‪correlative pairs, for each pure meaning seeks through the perspectival Essence‬‬
‫‪to become determined by the existence specific to it. Therefore, everything that‬‬
the Essence manifests is given help through the Helper by giving
preponderance to its existence over its nonexistence. The Helper is hence
present in the vanquished as well as in the vanquisher such that both opposites
subsist through this name. When the wealthy are assisted with their wealth, the
property of poverty becomes manifest in the poor; and the Helper therefore
helps poverty by manifesting its property. No place or time is devoid of the
Helper. For all of existence is in motion, manifesting the forms of existence and
nonexistence; and every manifestation is from the help of the Helper, just as
every nonmanifest thing is also from the help of this name in order for its
property to be manifest and to be named. It is called “nonmanifest” and then is
given a type of existence that is given help by the Helper. Likewise, the
worshippers receive help from the Helper in order to motivate them to worship
instead of lapsing into laziness. It helps good thoughts manifest their properties
according to the property of the Guide, thereby helping them to overcome
thoughts that are evil and hiding their properties. The Sufi also receives help
from the Helper in character transformation so that every base character trait is
transformed into an exalted one. Thus, all help comes from the Helper, «and
help is only from God».118

‫اﲰﻪ اﻟﻮاﺳﻊ ﺟّﻞ وﻋﻼ‬

Al-Wāsiʿ: The All-Embracing

16.1 ١،١٦

‫اﺗ ّﻔﻖ ﻋﻠﻴﻪ اﻷﺋّﻤﺔ اﻟﺜﻼﺛﺔ وﳏﻠ ّﻪ ﻣﻦ ﺳﻮرة اﻟﺒﻘﺮة ﻗﻮﻟﻪ ﺗﻌﺎﱃ و}ٱﷲ َواِﺳٌﻊ‬
‫ وﻫﺬا اﻻﺳﻢ اﻟﻌﻈﻴﻢ أﻟﺼﻖ اﻷﲰﺎء ﺑﺎﻟﺮﺗﺒﺔ اﻹﻧﺴﺎﻧﻴّﺔ اﳉﺎﻣﻌﺔ ﻟﻠﻐﻴﺐ‬.{‫َﻋِﻠﻴٌﻢ‬
‫واﻟﺸﻬﺎدة وﻣﺎ ﻇﻬﺮت اﻟﺬات اﳌﻘّﺪﺳﺔ ﺑﺄﻛﻤﻞ ﻣﻦ ﻇﻬﻮرﻫﺎ ﺑﻬﺬا اﻻﺳﻢ وﺣﻜﻤﻪ‬
‫اﳋﺎّص ﺑﻪ اﻻﻧﻔﻌﺎل ﻓﻼ ﻳﻜﻮن ﻓﺎﻋًﻼ إّﻻ ﰲ ﻃﻮر ﻛﻮن اﳌﻨﻔﻌﻞ ﻋﻠ ّﺔ ﻟﻔﺎﻋﻠﻴّﺔ‬
‫اﻟﻔﺎﻋﻞ ﰲ ﻣﺮاﺗﺐ ﻏﲑ ﻣﺘﻨﺎﻫﻴﺔ وﻋﺪم اﻟﺘﻨﺎﻫﻲ ﳐﺼﻮص ﺑﺎﻟﺼﻔﺎت اﻟﻜﻮﻧﻴّﺔ‬
‫ﻣﻌﻨﻮﻳ ّﺔ ﻛﺎﻧﺖ أو روﺣﺎﻧﻴّﺔ أو ﺣّﺴﻴّﺔ وﻫﺬه اﻟﺴﻌﺔ اﳌﻨﺴﻮﺑﺔ إﱃ اﻻﺳﻢ اﻟﻮاﺳﻊ‬
‫ﳌ ّﺎ ﻛﺎن اﺧﺘﺼﺎﺻﻬﺎ ﺑﻈﻬﻮر أﻃﻮار اﻟﺬات ﻋّﻢ ﺣﻜﻤﻬﺎ ﲜﻤﻴﻊ اﻟﺼﻔﺎت وﻟﻴﺲ‬
‫ﻟﻠﺼﻔﺎت ﲨﻴﻊ ﻷّن ﻣﺎ ﻻ ﻳﺘﻨﺎﻫﻰ ﻻ ﻳﻘﺎل ﻟﻪ ﲨﻴﻊ وﳌ ّﺎ ﺷﻬﺪ أﻫﻞ اﻟﺸﻬﻮد‬
‫اﻟﺬاﺗﻲ ﻫﺬا اﻻﺳﻢ اﻟﻌﻈﻴﻢ ﻗﺎل ﻗﺎﺋﻠﻬﻢ ﰲ ﺳﻌﺔ ﻇﻬﻮراﺗﻪ‬
ّ
‫َﻣﺎ‬ ‫َﻏ ْ ِﲑ‬ ‫ِﻣْﻦ‬ ‫َﻏ ْ ُﲑُﻫَﻤﺎ‬ ‫َوٱﻟ ُْﻜْﺮِﺳﻲ‬ ‫ٱﻟ َْﻌْﺮُش‬
‫ﱡ‬
ِ‫َﻋﺎَﱂ‬ ‫ﻳَﺘ ْﻠ ُﻮُﻫَﻤﺎ‬
‫ِﰲ‬ ‫ٱ ْ َﶈ ُْﺪوَد‬ ‫َﻣﺎ َأﻳ َْﺴَﺮ‬ ‫َﲝِْﺮ‬ ‫ِﰲ‬ ‫ﺣﺒﺎﺑٌﺔ‬
‫ٱﻟﱠﺪاﺋِِﻢ‬ ِ‫ِإ ُﻃ ْ َﻼَِﻗﻪ‬
َ

‫وﻳﻌﲏ ﺑﺎﻟﺪاﺋﻢ ﻣﺎ ﻟﻴﺲ ﲟﺤﺪود وﻟﺬﻟﻚ ﻗﺎﺑﻞ ﺑﻪ اﶈﺪود وﻟﻮﻻ ﺿﺮورﺗﻪ‬

.‫ﲝﻜﻢ اﻟﻘﺎﻓﻴﺔ ﻟﻘﺎل ﻣﺎ أﻳﺴﺮ اﶈﺪود ﻓﻴﻤﺎ ﻟﻴﺲ ﲟﺤﺪود‬
The three eminent scholars agree that it is a divine name. It occurs in the Surah
of the Cow in the verse: «God is All-Embracing, Knowing».119 This
magnificent name adheres most closely to the human level that brings together
the unseen and the visible. The Holy Essence does not manifest more
completely than it does through this name. The property specific to it is
passivity. It is not active except insofar as the recipient is a cause for the activity
of the agent at endless levels. Moreover, infinitude is specific to engendered
qualities, be they supersensory, spiritual, or sensory. Since the all-
embracingness ascribed to the All-Embracing pertains specifically to the
manifestation of the stages of the Essence, its property includes the totality of
the qualities. Yet the qualities have no totality, for that which is endless cannot
be called a totality. When those who witness the Essence witness this
magnificent name, they describe the all-embracingness of its manifestations. To
this effect, one of them said:
The Throne and the Footstool are followed
by many other worlds.
A mere insect in the ocean of His non-delimitation;
how puny is the delimited before the everlasting!120
By “everlasting,” the poet means the nondelimited, which is why he contrasts
it with the delimited. If it were not for the constraints of the meter, he would
have said: “how puny is the delimited before the nondelimited.”
 16.2 ٢،١٦

‫وﻣﻦ ﻇّﻦ أّن اﻷﺑﻌﺎد ﻣﺘﻨﺎﻫﻴﺔ ﻓﺈﻧ ّﻪ اﻋﺘﻘﺪ أن ﻻ وﺟﻮد ﻟﻐﲑ ﻣﺎ ﳛﻮﻳﻪ‬
‫اﻟﺘﺎﺳﻊ واﻟﺘﺎﺳﻊ ﻋﻨﺪ اﻟﺬاﺗﻴّﲔ ﻣﻦ اﶈﻘّﻘﲔ ﲟﺎ ﻓﻴﻪ ﺷﺨﺺ واﺣﺪ ﻣﻦ أﺷﺨﺎص‬
‫ﻏﲑ ﻣﺘﻨﺎﻫﻴﺔ ﰲ اﻟﻨﻮع ﻓﻜﻴﻒ ﰲ اﻟﺸﺨﺺ وﻣﻦ ﺟﻌﻞ اﳌﻮﺟﻮد ﻣﻌﺮوًﺿﺎ‬
‫ﻟﻠﻮﺟﻮد ﻛﺎن اﻟﻮﺟﻮد ﻋﻨﺪه ﻋﺮًﺿﺎ وﻟﻴﺲ ﻋﻨﺪ أﻫﻞ اﳊﻘﻴﻘﺔ ذﻟﻚ ﺑﻞ اﳌﻮﺟﻮد‬
‫ﻋﺮض ﰲ اﻟﻮﺟﻮد وإّﳕﺎ ذﻛﺮُت ﻫﺬا ﻟﺘﻌﻠﻢ أّن اﻟﻮاﺳﻊ إّﳕﺎ ﻫﻮ اﻟﻮﺟﻮد وأﻧ ّﻪ‬
‫ﳚﻮز ﻓﺮض اﻷﺑﻌﺎد ﻓﻴﻪ ﻏﲑ ﻣﺘﻨﺎﻫﻴﺔ وإّﻻ ﻛﺎن ﻟﻠﻌﺪم ﺣﻘﻴﻘﺔ ﳏﻴﻄﺔ وﺣﻴﻨﺌﺬ‬
‫ﻳﻜﻮن وﺟﻮًدا ﻻ ﻋﺪًﻣﺎ ﻓﻌﺪم اﻟﻨﻬﺎﻳﺔ ﻣﺴﺎوق ﻟﻼﺳﻢ اﻟﻮاﺳﻊ وأّﻣﺎ ﻋﺪم ﺗﻨﺎﻫﻲ‬
.‫اﻟﺼﻔﺎت واﻷﻓﻌﺎل ﻓﺘﺎﺑﻊ ﻟﺴﻌﺔ اﻟﻮﺟﻮد‬
Those who suppose that spatial distances are finite believe there is no
existence other than what is encompassed by the ninth sphere.121 According to
those who are absorbed in the Essence and who realize what is within it, the
ninth sphere is merely an individual entity among an endless number of
individual species, which is to say nothing of the individual entities themselves.
The one who takes existents to be an accident for existence takes existence itself
to be an accident. But such is not the case for those who know the reality of
things, for an existent is indeed an accident of existence. I only mention this so
that you can know that the All-Embracing is existence itself, and that it is
possible to posit endless distances within it. Otherwise, nonexistence would
possess an all-encompassing reality, in which case it would be an existent, not a
nonexistent. Thus, infinity is coextensive with the All-Embracing. As for God’s
infinite qualities and acts, they are concomitants of the all-embracingness of
existence.

16.3 ٣،١٦

‫ﺎ واﳌﺮاد ﲝﺮﻛﺔ اﻟﻮﺟﻮد‬ ‫وﻟﻴﺲ ﰲ اﻟﻮﺟﻮد ﺷﻲء ﺳﺎﻛﻦ إّﻻ ﺳﻜﻮﻧ ًﺎ اﻋﺘﺒﺎرﻳ‬
‫ﺧﺮوج ﻣﻮﺟﻮداﺗﻪ ﻣﻦ اﻟﻐﻴﺐ إﱃ اﻟﺸﻬﺎدة ﰲ ﻣﺮاﺗﺐ ﻻ ﻳﺘﻨﺎﻫﻰ ﻋﺪدﻫﺎ وﻻ‬
‫أﻣﺪﻫﺎ وﻋﻮد ﻣﻮﺟﻮداﺗﻬﺎ ﻣﻦ اﻟﺸﻬﺎدة إﱃ اﻟﻐﻴﺐ ﻋﻮًدا ﻏﲑ ﻣﺘﻨﺎﻫﻲ اﻟﻌﺪد وﻻ‬
‫اﻷﻣﺪ واﻷزل ﻓﻴﻪ ﻣﻮﺻﻮل ﺑﺎﻷﺑﺪ وﻟﻴﺲ ﰲ ذﻟﻚ إّﻻ أﺣﺪﻳ ّﺔ اﳉﻤﻊ وﲨﻊ اﻷﺣﺪ‬
‫وﻟﻴﺲ ﻟﻠﻌﻘﻮل اﶈﺠﻮﺑﺔ ﻋﺜﻮر ﻋﻠﻰ اﻹﳝﺎن ﺑﻬﺬه اﳊﻀﺮة ﻓﻜﻴﻒ اﻟﻌﻴﺎن ﳍﺎ ﻓﺈّن‬
‫اﻟﻌﻘﻞ ﻣﻦ ﺣﻴﺚ ﻓﻜﺮه ﻋﻘﺎل وأﺿﻌﻒ ﺷﻲء ﰲ ﻫﺬا اﳌﻘﺎم اﳌﻘﺎل وأﻋﻮز‬
‫ﺎل اﻟﺮﺟﺎل وﻟﻴﺲ ﻟﻠﻔﺤﻮل أن ﺗﺪرﻛﻪ ﻓﻜﻴﻒ ﻟﻺﻧﺎث أن‬‫ﺷﻲء ﰲ ﻫﺬا ا‬
‫ﺗﺴﻠﻜﻪ ﻧﻌﻢ ﻟﻠﺨﻨﺜﻰ اﳌﺸﻜﻞ أن ﳝﻠﻜﻪ وﻟﺴُﺖ أﻋﲏ ﺑﺎﳋﻨﺜﻰ اﳌﺸﻜﻞ ﺷﺨًﺼﺎ‬
‫ﺎ ﺑﻞ أﻋّﻢ ﻣﻦ ذﻟﻚ ﻓﻬﻮ ﺣﻀﺮة اﳊﻀﺮات وﺣﻘﻴﻘﺔ اﳊﻘﺎﺋﻖ‬ ‫ﺎ أو ﻣﻌﻨﻮﻳ‬‫ﺣّﺴﻴ‬
‫واﳌﻄﻠﻖ ﻋﻦ اﻟﻘﻴﺪ واﻹﻃﻼق وﻣﻨﻪ ﺗﺘﻌّﲔ أﺣﻜﺎم اﻻﺳﻢ اﻟﻮاﺳﻊ وﻣﻦ أﺣﻜﺎم‬
‫اﻻﺳﻢ اﻟﻮاﺳﻊ أﺣﻜﺎم اﻷﲰﺎء واﻟﺼﻔﺎت واﻷﻓﻌﺎل وﻳﺪﺧﻞ ﻓﻴﻪ اﻻﲰﺎن اﻟﻌﻈﻴﻤﺎن‬
‫ﻣﻦ وﺟﻪ وﻫﻤﺎ اﷲ واﻟﺮﺣﻢـٰن ﻻﺷﺘﻤﺎل ﺳﻌﺔ اﻟﺬات ﻋﻠﻴﻬﻤﺎ وﻳﺪﺧﻞ اﻻﺳﻢ‬
.‫اﻟﻮاﺳﻊ ﰲ ﻛّﻞ واﺣﺪ ﻣﻨﻬﻤﺎ ﺑﻄﺮﻳﻖ ﻇﻬﻮراﺗﻪ اﳉﺰﺋﻴّﺔ‬
In existence, things are only nominally still. What is meant by the motion of
existence is the emergence of existents from the unseen to the visible at levels
that are infinite in their number and duration. The return of the levels’ existents
from the visible to the unseen is also a return that is infinite in number and
duration. In existence, beginninglessness is joined to endlessness—here, there is
only the unity of the all, and the all-ness of unity. Those who are obstructed by
their intellects cannot attain this presence through faith, so how can they
witness it directly? After all, the intellect is fettered by its act of reflection. The
weakest thing in this station is speech, and the most deficient in this area are
men. The strongest among them cannot perceive it, so how could females seek
it? True, the androgyne that is simultaneously masculine and feminine may
have ownership over it. But I do not mean by androgyne a sensory or
supersensory individual; rather, I mean it in a more general sense. For it is the
Presence of Presences and the Reality of Realities. It is that which is neither
conditioned by delimitation nor non-delimitation, and from which the
properties of the All-Embracing become determined.122 And among the
properties of the All-Embracing are the properties of the names, qualities, and
acts. Moreover, the two magnificent names, Allāh and the All-Merciful, are
included within it in a certain respect, for the all-embracingness of the Essence
envelops them. The All-Embracing is also included within each by way of its
partial self-manifestations.
 ‫اﲰﻪ اﻟﺒﺪﻳﻊ ﺳﺒﺤﺎﻧﻪ‬

Al-Badīʿ: The Innovative

17.1 ١،١٧

ِ ‫أول وروده ﰲ اﻟﺒﻘﺮة ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ }ﺑِﺪﻳﻊ ٱﻟﺴﻤﻮِت وٱ ْ َﻷر‬

‫ض{ وﻫﻮ ﳑّﺎ اﺗ ّﻔﻖ‬ ْ َ َٰ َٰ ‫َ ُ ﱠ‬ ّ
‫ﻋﻠﻴﻪ اﻷﺋّﻤﺔ اﻟﺜﻼﺛﺔ واﻟﺒﺪﻳﻊ ﲟﻌﻨﻰ اﳌﺒﺪع وﻫﻮ اﻟﺬي أوﺟﺪ ﻣﺎ ﱂ ﻳﺴَﺒﻖ إﱃ‬
‫ﻣﺜﻠﻪ وﻳﻔﻬﻢ ﻣﻨﻪ أﻫﻞ اﻟﻌﺮﻓﺎن أﻧ ّﻪ ﰲ ﻧﻔﺴﻪ ﺑﺪﻳﻊ أي وﺟﻮده ﱂ ﻳﺴﺒﻘﻪ ﺷﻲء‬
.‫ﻓﻀًﻼ ﻋﻦ أن ﻳﺴﺒﻘﻪ ﻣﺎ ﻳﺸﺒﻬﻪ ﻓﻘﺪ أﺗﻰ وﺟﻮده ﲟﺎ ﱂ ﻳُﺴﺒﻖ إﱃ ﻣﺜﻠﻪ‬
It first occurs in the Surah of the Cow in the verse: «Innovator of the heavens
and the earth»,123 and is among the names the three eminent scholars agree
upon as being divine. The Innovative means the one who innovates; that is, the
one who bestows existence upon that which has no precedent like it. However,
those whose knowledge comes from direct recognition understand this name to
mean that He is in terms of Himself Innovative. That is, His own existence was
not preceded by anything at all, let alone anything similar to him; for His
existence brought forth that which was not preceded by anything similar to it.

17.2 ٢،١٧

‫اﻷﺷﻴﺎء ﻣﻦ ﻋﺪم ﻓﺈًذا أﺑﺪع ﻣﺎ‬ ‫وﻻ ﺷّﻚ أّن اﻟﻌﻠﻤﺎء ﻗﺪ ﻗﺎﻟﻮا أﻧ ّﻪ أوﺟﺪ‬
‫اﻟﻌﺪم ﻻ ﻳﺼﻠﺢ أن ﻳﻜﻮن ﻣﺎّدة‬ ‫ﰲ وﺟﻮده أن ﻳﻮِﺟﺪ ﻣﻦ ﻋﺪم وذﻟﻚ ﻷّن‬
‫ﺑﺪﻳﻊ أن ﻳﻮِﺟﺪ ﻣﻮﺟﻮًدا ﳑّﺎ ﻻ‬ ‫ﻟﻠﻤﻮﺟﻮد وﻗﺪ أوﺟﺪ اﻷﺷﻴﺎء ﻓﺄﺑﺪع ﻣﻦ ﻛّﻞ‬
‫ﻳﺴَﺒﻖ إﱃ ﻣﺜﻠﻪ وﻫﻮ اﻹﳚﺎد ﳑّﺎ‬ ‫ﻳﺼﻠﺢ أن ﻳﻮَﺟﺪ ﻣﻨﻪ ﺷﻲء ﻓﻘﺪ أﺗﻰ ﲟﺎ ﱂ‬
.‫ﻻ ﳝﻜﻦ أن ﻳﻮَﺟﺪ ﻣﻨﻪ ﺷﻲء‬
Scholars have certainly said that God brings things into existence from
nonexistence. Accordingly, the greatest innovation is to bring into existence
from nonexistence. This is because nonexistence cannot be a material substrate
of existents; and yet God did bring things into existence. So the greatest
innovator is He who brought things into existence out of something that was
incapable of being their source. As such, He did something unprecedented—
namely, to engender something from that out of which nothing could be
engendered.

17.3 ٣،١٧

‫أﻫﻞ اﻟﻌﺮﻓﺎن أﻧ ّﻪ‬ ‫ﻗﺎﻟﻪ‬ ‫ﻫﺬا إذا ﻗﻠﻨﺎ أّن اﻟﺒﺪﻳﻊ ﲟﻌﻨﻰ اﳌﺒﺪع وإذا ﻗﻠﻨﺎ ﲟﺎ‬
‫}ﻟ َﻴَْﺲ ﻛَِﻤﺜ ِْﻠِﻪ‬ ‫ﻗﻮﻟﻪ‬ ‫ﺑﺪﻳﻊ ﰲ ﻧﻔﺴﻪ ﻓﺈًذا ﻟﻴﺲ ﻛﻨﻔﺴﻪ ﺷﻲء وﻫﻮ ﲟﻌﻨﻰ‬
‫ﻗﻠﻨﺎ أﻧ ّﻬﺎ ﻟﻴﺴﺖ‬ ‫إن‬ ‫َﺷﻰٌء{ وﻫﻮ إذا أردﻧﺎ أن ﺗﻜﻮن اﻟﻜﺎف زاﺋﺪة وأّﻣﺎ‬
ْ
‫ﺑﺎﳍﺎء اﻟﱵ ﻫﻲ‬ ‫أﻋﲏ‬ ‫زاﺋﺪة ﻓﻠﻴﺲ ﻛﺎﻹﻧﺴﺎن ﺷﻲء ﻓﺈّن اﻹﻧﺴﺎن ﻣﺜﻠﻪ وﻟﺴﺖ‬
.‫اﻟﻀﻤﲑ اﳍﻮﻳ ّﺔ اﳌﻄﻠﻘﺔ ﺑﻞ اﻟﺮﺑﻮﺑﻴّﺔ‬
Now, this applies if we say that the Innovative means the one who innovates.
But if we say what the recognizers say—namely, that He is in terms of Himself
Innovative—then nothing is as His Self, in the sense of the verse: «nothing is as
His like».124 This is assuming that we read the particle “as” as pleonastic.
However, if we say that it is not pleonastic, then it means that “nothing is like
the human being” for the human being is God’s like. And by the pronoun “His,”
I do not mean what denotes God’s ultimate Identity; rather, by it I mean His
lordship.125

17.4 ٤،١٧

‫وﺛّﻢ ﻟﻴﺲ ﻛﺎﻹﻧﺴﺎن ﺷﻲء إذ ﻛّﻞ اﻟﺸﻴﺌﻴّﺎت ﻣﻦ اﻻﺳﻢ اﻟﺮﺣﻢـٰن وﻧﺴﺒﺔ‬

‫اﻻﺳﻢ اﻟﺮﺣﻢـٰن ﻧﺴﺒﺔ رﺑﻊ اﻹﻧﺴﺎن اﻟﻐﻴﱯ اﳌﺸﺘﻤﻞ ﻋﻠﻰ اﻟﺸﻬﺎدة وﻫﻮ إن ﻛﺎن‬
ّ
‫ﺎ ﻓﻨﺴﺒﺘﻪ إﱃ اﻟﻐﻴﺐ أوﱃ ﻷﻧ ّﻪ ﳌ ّﺎ ﲨﻊ اﻟﻐﻴﺐ واﻟﺸﻬﺎدة ﱂ ﻳﻌﺮﻓﻪ‬ ‫ﺎ وﺷﻬﺎدﻳ‬‫ﻏﻴﺒﻴ‬
‫أﻫﻞ اﻟﻐﻴﺐ ﲟﺎ ﻓﻴﻪ ﻣﻦ اﻟﺸﻬﺎدة وﱂ ﻳﻌﺮﻓﻪ أﻫﻞ اﻟﺸﻬﺎدة ﲟﺎ ﻓﻴﻪ ﻣﻦ اﻟﻐﻴﺐ‬
‫ﻓﻐﺎب ﻋﻦ اﻟﻄﺎﺋﻔﺘﲔ ﻓﻜﺎﻧﺖ ﻧﺴﺒﺘﻪ إﱃ اﻟﻐﻴﺐ ﻣﺘﻌﻴّﻨﺔ ﻓﺈًذا ﻟﻴﺲ ﻛﺎﻹﻧﺴﺎن‬
‫اﻟﻐﻴﱯ }َﺷﻰٌء َوُﻫَﻮ ٱﻟﱠﺴِﻤﻴُﻊ ٱﻟ َْﺒِﺼُﲑ{ وﻧﻌﲏ ﺑﺎﻹﻧﺴﺎن اﻹﻧﺴﺎن اﻟﺬي ﻫﻮ‬
ْ ّ
‫اﻹﻧﺴﺎن وإذا ﻗﻠﻨﺎ إّن اﻟﻜﺎف زاﺋﺪة ﻓﻠﻴﺲ ﻣﺜﻠﻪ ﺷﻲء ﻓﻬﻮ اﻟﺒﺪﻳﻊ ﰲ ﻧﻔﺴﻪ‬
.‫ﺳﺒﺤﺎﻧﻪ وﺗﻌﺎﱃ‬
Hence “nothing is like the human being” because all things are from the All-
Merciful, and the All-Merciful is ascribed to the quarter of the unseen human
being who encompasses the visible world. Moreover, although he belongs both
to the invisible and the visible, his ascription to the invisible takes priority. After
all, he brings together the invisible and the visible, and therefore those who
experience the invisible do not recognize him on account of his visibility, and
those who experience the visible do not recognize him on account of his
invisibility. He is therefore invisible to both groups, and his ascription to the
invisible is thereby determined. Thus nothing is as the invisible human being,
and «he is the hearing, the seeing».126 By “human being” we mean the human
being.127 However, if we read the particle “as” as pleonastic, then the verse in
question means «nothing is as His like», as He in terms of Himself is
Innovative.

17.5 ٥،١٧

‫واﻋﻠﻢ أّن اﲰﻪ اﻟﺒﺪﻳﻊ ﻋّﺰ وﺟّﻞ ﳏﻴﻂ ﲟﺮاﺗﺐ اﻟﻮﺟﻮد ﻓﺈن ﻛﺎن ﺑﺪﻳًﻌﺎ ﰲ‬
‫ﻧﻔﺴﻪ ﻓﻬﻮ ﺑﺪﻳﻊ ﰲ ﻛّﻞ ﻣﺮﺗﺒﺔ ﻣﻦ ﻣﺮاﺗﺐ وﺟﻮده ﻷﻧ ّﺎ ﱂ ﳒﺪ ﰲ ﻣﻮﺟﻮداﺗﻪ‬
‫وﻫﻲ ﻛﻤﺎ ﻋﻠﻤﺖ ﻇﻬﻮراﺗﻪ ﺷﻴﺌ ًﺎ ﻣﺸﺒًﻬﺎ ﻣﻦ ﻛّﻞ وﺟﻪ ﻟﺸﻲء آﺧﺮ ﻓﺈًذا ﻛّﻞ‬
‫ﻣﻮﺟﻮد ﻟﻴﺲ ﻣﺜﻠﻪ ﺷﻲء ﻓﺼّﺢ اﻟﺘﻼزم ﻓﺜﺒﺘﺖ اﻟﻨﺘﻴﺠﺔ وﻫﻲ أﻧ ّﻪ ﻟﻴﺲ ﻣﺜﻠﻪ‬
‫ﺷﻲء ﻓﻬﻮ إًذا اﻟﺒﺪﻳﻊ اﻟﺬي ﱂ ﻳﺴَﺒﻖ إﱃ ﻣﺜﻠﻪ وﻛﻴﻒ ﻳﺴَﺒﻖ إﱃ ﻣﺜﻠﻪ وﻻ‬
.‫ﻣﺜﻞ ﻟﻪ ﺗﺒﺎرك وﺗﻌﺎﱃ ﻓﻬﻮ اﻟﺒﺪﻳﻊ ﺳﺒﺤﺎﻧﻪ‬
Moreover, the Innovative encompasses the levels of existence. For if He is in
terms of Himself Innovative, then He is Innovative at every level of His
existence. For we do not find among His existents—which are His
manifestations, as you know—anything that resembles some other thing in
every regard. As such, nothing is like any other existent. The correlation is
therefore established and the conclusion is affirmed—namely, that «nothing is
as His like». God is therefore the Innovative Who has no precedent like Him;
and how could He be preceded by His like, if He has no like? Thus He is the
Innovative.

17.6 ٦،١٧

‫إﻧ ّﻚ ﻗﺪ ﻋﻠﻤﺖ أّن اﻹﻧﺴﺎن اﶈﺠﻮب إذا ﳏﺎه اﻟﺘﺠﻠ ّﻲ ﺧﻠﻌﺖ ﻋﻠﻴﻪ‬ ‫ﺛّﻢ‬
‫اﻟﺮﺑﻮﺑﻴّﺔ أﲰﺎءﻫﺎ اﳊﺴﻨﻰ وﺻﻔﺎﺗﻬﺎ اﻟﻌﻠﻰ ﻓﻴﻜﻮن اﻹﻧﺴﺎن اﻟﺬي ﻫﻮ‬ ‫ﺣﻀﺮة‬
‫أﺣّﻖ ﺑﻬﺬه اﻟﺮﺗﺒﺔ ﻓﺘﻜﻮن ﻟﻪ اﻷﲰﺎء اﳊﺴﻨﻰ وﻣﻦ ﲨﻠﺘﻬﺎ اﻟﺒﺪﻳﻊ ﻓﻴﻜﻮن‬ ‫اﻹﻧﺴﺎن‬
.‫ﻫﻮ اﻟﺒﺪﻳﻊ ﺑﻬﺬا اﻻﻋﺘﺒﺎر‬ ‫اﻹﻧﺴﺎن‬
You should also know that when God’s self-disclosure effaces a veiled
thinker, the presence of lordship confers upon him the garb of its beautiful
names and exalted qualities. The human being who is the human being thus
becomes worthy of this rank and the most beautiful names then become his.
One of these is the Innovative, and from this perspective the human being thus
becomes the innovative.

17.7 ٧،١٧

‫وأّﻣﺎ ﻛﻴﻒ ﻳﻜﻮن ﻫﻮ اﻟﺒﺪﻳﻊ ﻓﺒﻴﺎﻧﻪ ﺑﺄن ﻧﻘﻮل ﻻ ﺷّﻚ أﻧ ّﻪ ﻗﺪ ﺛﺒﺖ ﲟﺎ‬
‫َﺷﻰٌء{ وﻣﺜﻠﻪ ﻫﻮ‬ ‫ذﻛﺮﻧﺎه أﻧ ّﻪ ﻟ َﻴَْﺲ ِﻣﺜ ْﻠ َُﻪ َﺷﻲٌء ﺑﻨّﺺ ﻗﻮﻟﻨﺎ }ﻟ َﻴَْﺲ ﻛَِﻤﺜ ِْﻠِﻪ‬
ْ ْ
‫اﻹﻧﺴﺎن ﻓﺈًذا ﻟﻴﺲ ﻣﺜﻞ اﻹﻧﺴﺎن ﺷﻲء أّي اﻹﻧﺴﺎن اﻟﺬي ﻫﻮ اﻹﻧﺴﺎن وإّﻻ‬
‫ﻓﺎﻷﻧﺎﺳﻲ ﻛﺜﲑ وإذا اﻣﺘﻨﻊ ﰲ اﻷﻧﺎﺳﻲ اﻟﻜﺜﲑﻳﻦ أن ﻳﺸﺒﻪ واﺣﺪ ﻣﻨﻬﻢ واﺣًﺪا‬
ّ ّ
‫ﻣﻨﻬﻢ ﻣﻦ ﻛّﻞ اﻟﻮﺟﻮه ﻓﻸن ﳝﺘﻨﻊ أن ﻳﺸﺒﻪ اﻟﻜﺎﻣﻞ ﻣﻨﻬﻢ أﺣًﺪا ﻣﻦ ﻛّﻞ اﻟﻮﺟﻮه‬
.‫ﻣﻦ ﺑﺎب اﻷوﱃ ﻓﺈًذا ﻟﻴﺲ ﻣﺜﻞ اﻹﻧﺴﺎن ﺷﻲء ﻓﻬﻮ اﻟﺒﺪﻳﻊ ﺳﺒﺤﺎﻧﻪ‬
As for how the human being can be the innovative, we can say this much: It
has been established beyond doubt that nothing is as God’s like. This we plainly
stated by citing the verse «nothing is as His like». Moreover, God’s like is the
human being. Therefore, nothing is like the human being; that is, the human
being who is the human being. For there are many human beings, and since it is
impossible for one of them to resemble another in every respect, the
impossibility of the perfect human being resembling another in every respect is
‫‪a fortiori even greater. Therefore, nothing is like the human being, for God is‬‬
‫‪the Innovative.‬‬

‫‪17.8‬‬ ‫‪٨،١٧‬‬

‫وأّﻣﺎ ﻛﻴﻒ ﻳﻜﻮن اﻹﻧﺴﺎن اﻟﺬي ﻫﻮ اﻹﻧﺴﺎن ﺑﺪﻳًﻌﺎ ﰲ ﻛّﻞ ﻣﺮﺗﺒﺔ ﻓﻬﻮ ﳑّﺎ‬
‫ﳛﺘﺎج إﱃ اﻟﺒﻴﺎن ﻓﻨﻘﻮل اﻹﻧﺴﺎن اﻟﺬي ﻫﻮ اﻹﻧﺴﺎن إّﳕﺎ ﻧﻌﲏ ﺑﻪ اﻟﻜﺎﻣﻞ اﻟﺬي‬
‫ﻻ أﻛﻤﻞ ﻣﻨﻪ واﻟﺬي ﻻ أﻛﻤﻞ ﻣﻨﻪ ﻓﺈّﻣﺎ أن ﻳﻜﻮن ﻣﻌﻪ ﻣﻦ ﻫﻮ ﰲ درﺟﺘﻪ‬
‫أو ﻣﻦ ﻫﻮ دوﻧﻪ ﻓﺄّﻣﺎ ﻣﻦ ﻫﻮ ﰲ درﺟﺘﻪ ﻓﺎﻟﻜّﻞ واﺣﺪ ﻗﺎل‬
‫َﻋﺎُدواْ ِإَﱃ َواِﺣٍﺪ َﻓْﺮٍد ﺑَِﻼ‬ ‫ِﰲ‬ ‫َأﻟ ٍْﻒ‬ ‫َأﻟ ْ ُ‬
‫ﻒ‬ ‫ﻟ َْﻮ َأﻧ ﱠُﻬْﻢ‬
‫َﻋَﺪِد‬ ‫َﻋِﺪﻳِﺪِﻫُﻢ‬

‫وذﻟﻚ ﻷﻧ ّﻬﻢ وإن ﺧﺎﻟﻔﺖ ﺑﻴﻨﻬﻢ اﻷزﻣﻨﺔ واﻷﻣﻜﻨﺔ واﻷﲰﺎء ﻓﺈﻧ ّﻬﻢ واﺣﺪ‬
‫أﺣﺪّي اﳉﻤﻊ ﳎﻤﻮع اﻷﺣﺪﻳ ّﺔ وذﻟﻚ ﻷّن ﻛّﻞ ﺷﺨﺺ إﻧﺴﺎﻧﻲ ﻓﻬﻮ ﺟﺴﻢ وﻛّﻞ‬
‫ّ‬
‫ﺟﺴﻢ ﻓﻬﻮ ﻣﺎّدة وﺻﻮرة ﻓﺎﳌﺎّدة ﺑﲔ ﺗﻠﻚ اﻷﺷﺨﺎص ﻛﻠ ّﻬﻢ ﻣﺸﱰﻛﺔ واﻟﺼﻮر‬
‫ﻣﺘﺸﺎﺑﻬﺔ ﰲ اﻻﺳﺘﻌﺪاد وﻻ ﻳﻈﻬﺮ ﻋﻠﻴﻬﻢ إّﻻ ﻣﺎ ﻫﻮ ﲟﻘﺘﻀﻰ اﺳﺘﻌﺪاداﺗﻬﻢ‬
‫ﻓﻴﺘﺸﺎﺑﻬﻮن ﰲ ﻣﺬاﻫﺐ ﻗﻠﻮﺑﻬﻢ وﰲ إدراك ﻧﻔﻮﺳﻬﻢ ﺣﺘ ّﻰ ﻟﻮ ﺳﺌﻞ أﺣﺪﻫﻢ ﻋﻦ‬
‫ﻣﺴﺄﻟﺔ أﺟﺎب ﲜﻮاب إذا ﺳﺌﻞ ﻛّﻞ واﺣﺪ ﻣﻨﻬﻢ ﻋﻦ ﺗﻠﻚ اﳌﺴﺄﻟﺔ أﺟﺎب ﺑﺬﻟﻚ‬
‫اﳉﻮاب وﻻ ﻣﻌﻨﻰ ﻟﻮﺣﺪاﻧﻴّﺔ ذواﺗﻬﻢ إّﻻ ﻫﺬا ﻓﺼّﺢ ﻗﻮل اﻟﺸﺎﻋﺮ‬
‫َﻋﺎُدواْ ِإَﱃ َواِﺣٍﺪ َﻓْﺮٍد ﺑَِﻼ‬ ‫ِﰲ‬ ‫َأﻟ ٍْﻒ‬ ‫َأﻟ ْ ُ‬
‫ﻒ‬ ‫ﻟ َْﻮ َأﻧ ﱠُﻬْﻢ‬
‫َﻋَﺪِد‬ ‫َﻋِﺪﻳِﺪِﻫُﻢ‬

‫وأّﻣﺎ اﻟﺬي دون درﺟﺘﻪ ﻓﻬﻮ ﻣﻐﺎﻳﺮ ﻟﻪ ﻗﻄًﻌﺎ ﻓﺈًذا ﻟﻴﺲ ﻣﺜﻞ اﻹﻧﺴﺎن ﺷﻲء‬
‫وأّﻣﺎ ﻛﻴﻒ ﻳﻜﻮن ﻫﻮ }ٱﻟﱠﺴِﻤﻴُﻊ ٱﻟ َْﺒِﺼُﲑ{ ﻓﻬﺬا أﻣﺮ ﳏﺴﻮس ﻻ ﳛﺘﺎج إﱃ‬
‫ﺑﻴﺎن ﻓﺈًذا ﻟﻴﺲ ﻣﺜﻞ اﻹﻧﺴﺎن }َﺷﻰٌء َوُﻫَﻮ ٱﻟﱠﺴِﻤﻴُﻊ ٱﻟ َْﺒِﺼُﲑ{ وأّي ﺷﻲء أﺑﺪع‬
‫ْ‬
‫ﳑّﺎ ﻟﻴﺲ ﻣﺜﻠﻪ ﺷﻲء ﻓﻬﻮ إًذا اﻟﺒﺪﻳﻊ ﺣﻘﻴﻘﺔ‪.‬‬
‫‪How the human being can be innovative at every level calls for a clarification.‬‬
‫‪We therefore say that the perfect human being, who in perfection is surpassed‬‬
‫‪by none, has someone who is either at or below his level. As for the one who is‬‬
at his level, they are all one. Someone said:
Even if they numbered a million,
they all go back to a single individual who has no number.128
For although they are separated by times, places, and names, they are
nonetheless one; unified in their all-comprehensiveness, and comprehensive in
their unity. For each human individual is a body, and each body is comprised of
matter and form. Matter is shared by all these individuals, and their forms are
exactly the same in preparedness, and nothing other than the dictates of their
preparednesses manifests through them. As such, they resemble each other in
the pathways of their hearts and the perceptions of their souls, so much so that
if one of them were asked about a problem, he would give the same answer the
other would have given. The singularity of their essences has no meaning other
than this, and therefore the poet is correct in saying that:
Even if they numbered a million,
they all go back to a single individual who has no number.
The one who is below this level certainly differs from the perfect human
being. In this sense, nothing is like the human being. As for how he is the
hearing and the seeing, this is an obvious sensory fact that does not need
clarification. Thus, nothing is like the human being, «and he is the hearing, the
seeing». And what could be more innovative than the one who is not like
anything else? Thus, he is the truly innovative.

17.9 ٩،١٧

‫ﺳﺒﺤﺎﻧﻪ‬ ‫َﺷﻰٌء{ واﻟﺮّب‬ ‫ﻫﻮ }ﻟ َﻴَْﺲ ﻛَِﻤﺜ ِْﻠِﻪ‬ ‫وﻟﻘﺎﺋﻞ أن ﻳﻘﻮل إذا ﻛﺎن‬
{‫َﺷﻰٌء‬ ِ‫ﻓﺈًذا ﻛﻞ واﺣﺪ ﻣﻨﻬﻤﺎ } ْﻟﻴﺲ ﻛَِﻤﺜ ِْﻠﻪ‬ {‫وﺗﻌﺎﱃ }ﻟ َﻴَْﺲ ﻛَِﻤﺜ ِْﻠِﻪ َﺷﻰٌء‬
ْ َ َْ ّ ْ
‫ﺣّﻖ ﻛّﻞ‬ ‫ﻛّﻞ ﻣﻨﻬﻤﺎ ﻣﺜﻞ اﻵﺧﺮ ﻓﻼ ﻳﺼّﺢ ﰲ‬ ‫ﻓﺘﻨﺘﻘﺾ اﻟﻘﺎﻋﺪة ﺑﺘﺸﺎﺑﻬﻬﻤﺎ إذ‬
‫ﺑﻄﻞ ﻣﺎ‬ ‫َﺷﻰٌء{ أو ﻟﻴﺲ ﻣﺜﻠﻪ ﺷﻲء ﻓﻘﺪ‬ ‫واﺣﺪ ﻣﻨﻬﻤﺎ أﻧ ّﻪ }ﻟ َﻴَْﺲ ﻛَِﻤﺜ ِْﻠِﻪ‬
ْ
.‫ﻗّﺮرﲤﻮه ﺑﻌﲔ ﻣﺎ ﻗّﺮرﲤﻮه‬
Someone may say: If nothing is like the perfect human being, and nothing is
like the Lord, then nothing is like either of them. If that is so, then it is a
contradiction to say that they resemble each other. This means that it cannot be
that nothing is as his like, or nothing is like him, and so the statement is self-
refuting.

17.10 ١٠،١٧

‫وﻫﺬا ﻫﻮ اﻟﺘﻬﺎﻓﺖ ﺑﻌﻴﻨﻪ ﻓﺎﳉﻮاب أّن اﳊّﻖ ﺗﻌﺎﱃ ﻣﻦ ﺣﻀﺮة رﺑﻮﺑﻴّﺘﻪ ﻟﻪ‬
{ً‫ض َﺧِﻠﻴَﻔﺔ‬
ِ ‫ﻣﺜﻞ وﻫﻮ ﺧﻠﻴﻔﺘﻪ اﻟﺬي أﺧﱪ ﻋﻨﻪ ﺑﻘﻮﻟﻪ }ِإﻧِ ّﻲ ﺟﺎِﻋٌﻞ ِﰲ ٱ ْ َﻷر‬
ْ َ
‫واﳋﻠﻴﻔﺔ ﻗﻄًﻌﺎ ﻣﻦ ﻧﻮع اﳌﺴﺘﺨﻠﻒ ﻓﺈﻧ ّﺎ ﻣﺎ رأﻳﻨﺎ إﻧﺴﺎﻧ ًﺎ ﻳﺴﺘﺨﻠﻒ ﺑﻬﻴﻤﺔ ﺑﻞ‬
‫ﻳﺴﺘﺨﻠﻒ ﻣﺜﻠﻪ أو ﻣﻦ ﻫﻮ ﻓﻮﻗﻪ ﳑّﻦ ﻳﺼﻠﺢ ﻟﻠﺨﻼﻓﺔ ﻓﻬﻮ إًذا ﻣﺜﻠﻪ ﺑﺼﻼﺣﻪ‬
‫ﻟﻼﺳﺘﺨﻼف ﻓﺈًذا ﻟﻪ ﻣﺜﻞ وﻟﻠﺨﻠﻴﻔﺔ أﻳًﻀﺎ ﻣﺜﻞ وﻫﻮ اﳌﺴﺘﺨﻠ َﻒ ﻷّن ﻣﻦ ﻣﺎﺛﻞ‬
.‫ﺷﻴﺌ ًﺎ ﻓﻜّﻞ واﺣﺪ ﻣﻨﻬﻤﺎ ﻣﺜﻞ ﻟﻶﺧﺮ ﻓﺼﺎر ﻟﻠﺮّب ﻣﺜﻞ وﻟﻠﺨﻠﻴﻔﺔ ﻣﺜﻞ‬
This statement is utter nonsense. The answer is that the Real, from the
presence of His lordship, does have a like—namely, His representative, of
whom He says: «I am placing a representative upon the earth».129 A
representative must definitely be of the same kind as the one who appoints him.
For we never see a human being appointing a beast to represent him. Rather, he
will appoint his like or someone above him who is suitable to represent him.
The human being is therefore God’s like by virtue of being suitable for
appointment as His representative. The Lord therefore has a like, and the
representative also has a like—namely, the One who appointed him. For
whenever someone represents another, each of the two is like the other. Thus
the Lord has a like, and the representative has a like.

17.11 ١١،١٧

‫ﲋه ﻋﻦ اﳋﻼﻓﺔ وﳏﻴﻂ‬ ّ ‫ﻣ‬ ‫ﻓﺈﻧ ّﻪ‬ ‫وأّﻣﺎ اﻹﻧﺴﺎن اﻟﺬي ﻫﻮ اﻹﻧﺴﺎن اﻟﻐﻴﱯ‬
ّ
‫ﻟﻪ ﻷّن ﻣﻦ درﺟﺘﻬﻢ دون‬ ‫ﻣﺜﻞ‬ ‫ﲝﻀﺮﺗﻲ اﻟﺮﺑﻮﺑﻴّﺔ واﻟﻌﺒﻮدﻳ ّﺔ ﻓﻬﺬا ﻫﻮ اﻟﺬي ﻻ‬
‫اﻟﺒﺪﻳﻊ ﺳﺒﺤﺎﻧﻪ وﻫﻮ اﻟﺬي‬ ‫ﻧﻔﺴﻪ‬ ‫درﺟﺘﻪ ﻓﻬﻢ ﻣﻐﺎﻳﺮون ﻟﻪ وﻻ ﻣﺜﻞ ﻟﻪ ﻓﻬﻮ ﰲ‬
‫ﻳﺼﻠ ّﻲ ﻓﺄّي ﺑﺪﻳﻊ أﺑﺪع ﻣﻦ‬ ‫رﺑ ّﻚ‬ ‫ﺻﻠ ّﻰ ﻟﻪ اﻟﺮّب ﰲ ﻗﻮﻟﻪ ﻗﻒ ﻳﺎ ﳏّﻤﺪ ﻓﺈّن‬
‫وﻻ وﺟﻮده وﻻ ﻇﻬﻮرات‬ ‫ﻣﺮاﺗﺒﻪ‬ ‫ﻫﺬا وﳚﺐ ﻋﻠﻴﻚ أن ﺗﻌﻠﻢ أﻧ ّﻪ ﻻ ﺗﺘﻨﺎﻫﻰ‬
‫وﺟﻮده وﻻ وﺟﻮد ﻇﻬﻮراﺗﻪ وإّﻻ ﻟﺰﻣﻚ أن ﺗﻌﺘﻘﺪ أﻧ ّﻪ ﻟﻴﺲ ﺑﺒﺪﻳﻊ ﻟﻜﻨّﻪ ﺑﺪﻳﻊ‬
.‫ﻓﺎﻋﺘﻘﺎدك ﺗﻨﺎﻫﻲ ﻣﺎ ُذﻛﺮ ﺑﺎﻃﻞ ﻓﻬﻮ اﻟﺒﺪﻳﻊ ﺳﺒﺤﺎﻧﻪ‬
The invisible human being is hallowed beyond the status of having a
representative, and he encompasses the presences of lordship and servanthood.
This is the one who has no like, for those who are below his rank differ from
him, which means he has no like. He himself is the innovative, and the one
upon whom the Lord invokes blessings when He says: “Halt, O Muḥammad,
for your Lord is praying.”130 What could be more innovative than this? You
must also know that His levels and existence are infinite, just as the
manifestations of His existence and the existence of His manifestations are
infinite. Otherwise you would have to believe that He is not Innovative. But He
is. Your belief that these things are finite would be false, and so He is the
Innovative, blessed be He.

17.12 ١٢،١٧

‫واﻋﻠﻢ أﻧ ّﻚ أﻧﺖ وأﺑﻨﺎء ﻧﻮﻋﻚ ﻣﺴﺘﻌﻈﻤﻮن ﻫﺬه اﻟﻜﺮات اﻟﺘﺴﻌﺔ وﻣﻌﺘﻘﺪون‬

‫أّن اﳌﻮﺟﻮد ﳏﺼﻮر ﻓﻴﻬﺎ وﻟﻮ ﻛﺎن ﻛﺬﻟﻚ ﻟﻜﺎن اﻹﻧﺴﺎن اﻟﺬي ﻫﻮ اﻹﻧﺴﺎن‬
‫ﳏﺼﻮًرا ﻓﺘﺸﺒﻬﻪ ﻛّﻞ ذّرة ﰲ اﳌﻮﺟﻮدات ﻣﻦ ﺟﻬﺔ ﻣﺎ ﻫﻲ ﳏﺼﻮرة ﻟﻪ ﻣﺜﻠﻪ‬
‫ﻓﻼ ﻳﺼّﺢ أن ﻳﻘﺎل أﻧ ّﻪ ﻟﻴﺲ ﻣﺜﻠﻪ ﺷﻲء ﻓﺈًذا ﳌ ّﺎ ﺛﺒﺖ أﻧ ّﻪ ﻟﻴﺲ ﻣﺜﻠﻪ ﺷﻲء‬
‫ﺛﺒﺖ أّن اﳌﻮﺟﻮد ﻟﻴﺲ ﲟﺤﺼﻮر وﻣﻦ ﻫﺬه اﳉﻬﺔ دﺧﻞ اﻻﺳﻢ اﻟﺒﺪﻳﻊ ﺳﺒﺤﺎﻧﻪ‬
‫ﰲ اﻻﺳﻢ اﻟﻮاﺳﻊ وﻇﻬﺮ اﻻﺳﻢ اﻟﻮاﺳﻊ ﺑﻮﺻﻒ اﻟﺒﺪﻳﻊ ﺳﺒﺤﺎﻧﻪ ورﺟﻌﺎ ﻣًﻌﺎ إﱃ‬
‫اﻟﺬات ﺑﻮﺻﻒ اﻷﺣﺪﻳ ّﺔ وﻣﺎ زاﻻ ﰲ اﻷﺣﺪﻳ ّﺔ ﻓﺈًذا ﻣﺎ اﻧﻔﺼﻼ وﻻ اﺗ ّﺼﻼ‬
‫ﻓﺴﺒﺤﺎن ﻣﻦ ﲨﻊ اﻷﺿﺪاد وأﻟ ّﻒ ﺑﲔ اﻷﻧﺪاد واﺗ ّﺼﻒ ﺑﺎﻷزواج واﻷﻓﺮاد وﲨﻊ‬
‫ﺑﺎﻷﺣﺪﻳ ّﺔ ﻓﺼﻤﺪ اﻟﻨﻄﻖ واﻟﺴﻜﻮت ﰲ أﺣﺪﻳ ّﺔ اﻵزال واﻵﺑﺎد وﻫﺬا اﻟﺴﺒﺤﺎن ﻻ‬
‫ﺑﺎﻟﻨﻄﻖ وﻻ ﺑﺎﳊﺎل ﺑﻞ ﻳﺮﺟﻊ }ِإﻟ َﻴَْﻚ ٱﻟ َْﺒَﺼُﺮ َﺧﺎِﺳﺌ ًﺎ َوُﻫَﻮ َﺣِﺴٌﲑ{ ﻓﺎﻓﻬﻢ ﺳّﺮ‬
.‫اﻟﺒﺪﻳﻊ وﻻ ﺗﻜﻦ ﺑﺎﳌﺒﺪع‬
Now you and your ilk ascribe great importance to the nine spheres, holding
the belief that existents are confined therein. But if this were the case, then the
human being—that is, the human being—would be confined as well. Then every
particle in existence would resemble him insofar as each is confined like him,
and it would not be correct to say that nothing is like him. However, we have
established that nothing is like him, and thereby we have established that
existence is not confined by the nine spheres. It is also in this sense that the
Innovative is included within the All-Embracing, and the All-Embracing
manifests through the quality of the Innovative. Moreover, both names return
to the Essence through the quality of unity, and they remain forever in unity. As
such, they are neither differentiated from each other nor conjoined. Glory be to
the One who brings together opposites, reconciles opponents, is conditioned
by pairs and singles, and brings all things together through His unity so that
speech and silence abide self-sufficiently in the unity of everything, without
beginning and without end! This utterance of glory, moreover, is neither
through speech nor state, but rather returns «your sight upon you dazzled and
weary».131 So understand the secret of the Innovative, and do not be a religious
innovator!

‫اﲰﻪ اﳌﺒﺘﻠﻲ ﺗﺒﺎرك وﺗﻌﺎﱃ‬

Al-Mubtalī: The Tester

18.1 ١،١٨

{‫ورد ﰲ ﺳﻮرة اﻟﺒﻘﺮة ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ }َوِإِذ ٱﺑ ْﺘَﻠ َﻰ ِإﺑ ْ َٰﺮِﻫـ َﻢ َرﺑ ﱡُﻪ ﺑَِﻜِﻠ َٰﻤٍﺖ‬
ٰٓ
‫واﻧﻔﺮد ﺑﺬﻛﺮه أﺑﻮ اﳊﻜﻢ ﺑﻦ ﺑّﺮﺟﺎن اﻷﻧﺪﻟﺴﻲ رﲪﻪ اﷲ واﺷﺘﻘﺎﻗﻪ ﻣﻦ اﻻﺑﺘﻼء‬
ّ
‫وﻫﻮ اﻻﻣﺘﺤﺎن واﻻﺧﺘﺒﺎر واﺧﺘﺒﺎر اﳊّﻖ ﺗﻌﺎﱃ ﻟﻌﺒﻴﺪه ﰲ ﻟﺴﺎن اﻟﻌﻠﻢ ﻫﻮ ﻹﻗﺎﻣﺔ‬
‫اﳊّﺠﺔ ﻋﻠﻴﻬﻢ وأّﻣﺎ ﰲ ﻟﺴﺎن ﻏﲑه ﻓﺄﻣﻮر أﺧﺮى ﻳﺪّق إدراﻛﻬﺎ ﻋﻠﻰ أﻫﻞ‬
‫اﻟﻌﻘﻮل اﶈﺠﻮﺑﺔ وﺗﻈﻬﺮ ﻇﻬﻮًرا واﺿًﺤﺎ ﻷﻫﻞ اﻷذواق واﻟﻌﻘﻮل اﳌﻨّﻮرة ﻓﲑى أﻫﻞ‬
‫اﻷذواق ﺗﻠﻚ اﻷﺣﻜﺎم ﺣﻘﺎﺋﻖ وﻳﺮاﻫﺎ أﻫﻞ اﻟﻌﻘﻮل اﳌﻨّﻮرة ﳎﺎزات وأّﻣﺎ أﻫﻞ‬
‫اﻟﻌﻘﻮل اﶈﺠﻮﺑﺔ ﻓﲑون أﻧ ّﻬﺎ ﺑﺎﻃﻠﺔ ﳑﺘﻨﻌﺔ ﻓﻼ ﻳﺜﺒﺘﻮن ﻹدراﻛﻬﺎ ﻻﻟﺘﺒﺎس اﳊﻘﺎﺋﻖ‬
 .‫ﻋﻠﻴﻬﻢ ﰲ اﻣﺘﻴﺎزﻫﺎ واﺷﱰاﻛﻬﺎ‬
This name occurs in the Surah of the Cow in the verse: «when his Lord tested
Abraham with some words».132 Only Ibn Barrajān, may God have mercy on
him, considers it to be a divine name. It derives from “testing,” which is trial
and examination. God’s trial of His servants, according to exoteric discourse, is
in order to establish the proof against them. According to a different discourse,
there are other matters that are too subtle to be perceived by those whose
intellects are veiled. These matters manifest in a clear manner for those who
know through tasting and those whose intellects are illumined. Those who
know through tasting see those properties as realities, while those whose
intellects are illumined see them as metaphors. As for those whose intellects are
veiled, they see them as unreal and impossible. They are unable to perceive
such realities because they are confused by their distinctions and resemblances.

18.2 ٢،١٨

‫وﳓﻦ إن ﻛﻨّﺎ إّﳕﺎ ﻧﺘﻜﻠ ّﻢ ﲝﺴﺐ أﻃﻮار اﻟﻌﻘﻮل اﶈﺠﻮﺑﺔ ﺿﺎﻋﺖ اﳌﺼﻠﺤﺔ‬
‫وﺗﻌﻴّﻨﺖ اﳌﻔﺴﺪة واﻋﺘﻘﺪ اﳉﺎﻫﻞ أّن اﻟﻔﺮق ﺣّﻖ وأّن اﻻﺑﺘﻼء إّﳕﺎ ﻫﻮ اﻻﺧﺘﺒﺎر‬
‫وﻻ ﺷّﻚ أّن اﻻﺧﺘﺒﺎر ﻫﻮ اﺳﺘﺨﺒﺎر واﺳﺘﻔﻬﺎم وﻫﻮ إّﳕﺎ ﻳﻜﻮن ﻋﻦ ﺟﻬﻞ‬
‫ﲋه ﻋﻦ اﳉﻬﻞ ﻓﻴﻜﻮن ﻣﺎ ذﻫﺐ إﻟﻴﻪ أﻫﻞ اﻟﻌﻘﻮل اﶈﺠﻮﺑﺔ ﻳﻠﺰﻣﻪ‬ ّ ‫واﳊّﻖ ﺗﻌﺎﱃ ﻣ‬
‫أّن اﳊّﻖ ﺗﻌﺎﱃ ﺟﺎﻫﻞ وﻫﻮ ﺑﺎﻃﻞ ﺑﺎﻹﲨﺎع ﻣﻨّﺎ وﻣﻨﻬﻢ إّﻻ ﰲ اﻋﺘﺒﺎر واﺣﺪ‬
‫ﺗﻘﺼﺮ أﻓﻬﺎﻣﻬﻢ ﻋﻦ إدراﻛﻪ وﻫﻮ أﻧ ّﻬﻢ ﻻ ﻳﻌﻘﻠﻮن أﻧ ّﻪ ﺗﻌﺎﱃ ﻻ ﳝﺘﻨﻊ ﻋﻠﻴﻪ أن‬
‫ﻳﻈﻬﺮ ﺣﻜﻢ اﳉﻬﻞ ﻋﻠﻰ ﻓﻌﻞ ﻣﻦ أﻓﻌﺎﻟﻪ وذاﺗﻪ ﻟﻴﺴﺖ ﻣﻐﺎﻳﺮة ﻟﺬﻟﻚ اﻟﻔﻌﻞ ﻣﻦ‬
‫ﻃﻮره ﻓﻴﺘ ّﺼﻒ ﺑﺎﳉﻬﻞ ﻣﻦ ﺣﻴﺚ ﻛّﻞ ﺟﺎﻫﻞ وﻻ ﻳﻀّﺮ ﻛﻤﺎﻟﻪ ذﻟﻚ ﻻﺗ ّﺼﺎﻓﻪ‬
‫ﺑﺎﻟﻌﻠﻢ ﻣﻦ ﺣﻴﺚ ﻛّﻞ ﻋﺎﱂ أّﻣﺎ ﻟﻮ ﻛﺎن ﰲ اﻟﻮﺟﻮد ﻋﺎﱂ ﻏﲑه ﻻ ﻳﻜﻮن ﻟﻪ‬
‫ﺟﻬﻞ ﻟﺼّﺢ أن ﻳﻘﺎل إّن ذﻟﻚ اﻟﻌﺎﱂ أﻛﻤﻞ ﻣﻨﻪ ﺗﻌﺎﱃ ﻷﻧ ّﻪ ﻳﻌﻠﻢ وﻻ ﳚﻬﻞ أّﻣﺎ‬
‫إذا ﻛﺎن ﻻ ﻋﻠﻢ إّﻻ ﻟﻪ وﻻ ﺟﻬﻞ إّﻻ ﻣﻨﻪ وﺑﺜﺒﻮت اﳌﺮﺗﺒﺘﲔ ﻳﻜﻮن اﻟﺬي ﻻ‬
.‫أﻛﻤﻞ ﻣﻨﻪ ﻫﻮ ﻟﻪ ﺗﻌﺎﱃ وﻫﻞ ﻇﻬﻮر اﻟﻨﻘﺺ ﻣﻦ اﻟﻜﺎﻣﻞ إّﻻ ﻛﻤﺎل‬
Now, if we were to speak only according to the levels of veiled intellects,
then all that is advantageous would be lost and all that is disadvantageous would
be gained. Moreover, the ignorant would believe that the realm of separation is
real, and that God’s trial is none other than a test. To be sure, a test is an
interrogation and an inquiry, which are motivated by ignorance, yet the Real is
hallowed beyond ignorance! Accordingly, the position of those whose intellects
are veiled necessarily requires that the Real is ignorant, which is false by both
our agreements, except for one consideration that is beyond their
understanding, for they do not grasp that it is not impossible for Him to
manifest the property of ignorance upon one of His acts, while His Essence is
not opposed to that act on its own level such that He becomes characterized by
ignorance in respect to every ignorant person. This does not diminish His
perfection, because He is also conditioned by knowledge in respect to every
knower. If there were another being in existence that possessed knowledge but
not ignorance, then it would be correct to say that such a person was more
perfect than God the exalted, for he would possess only knowledge and not
ignorance. But since there is no knowledge except that it belongs to Him, and
no ignorance except that it comes from Him, and since both levels are
established, none is more perfect than Him. And is the manifestation of
deficiency from one who is perfect anything but perfection?

18.3 ٣،١٨

‫وإذا ﲢﻘّﻖ ﻫﺬا ﻓﺎﻻﻣﺘﺤﺎن اﻟﺬي ﻫﻮ اﻻﺑﺘﻼء ﰲ وﺣﺪاﻧﻴّﺔ اﻟﻌﲔ إّﳕﺎ ﻣﻌﻨﺎﻫﺎ‬
‫أن ﻳﻜﻮن اﻟﻮﺟﻮد إّﳕﺎ أﻇﻬﺮ ﻇﻬﻮراﺗﻪ ﻟﻴﺘﺒّﲔ أّي ﻇﻬﻮر ﻫﻮ أﻛﻤﻞ ﻣﻦ أّي‬
‫ﻇﻬﻮر آﺧﺮ ﻻ ﻷّن اﻟﺬات ﻛﺎﻧﺖ ﺟﺎﻫﻠﺔ ﻓﻌﻠﻤﺖ ﻣﺎ ﻇﻬﺮ ﺑﻌﺪ أن ﻇﻬﺮ ﺑﻞ‬
‫ﻷﻧ ّﻬﺎ ﻫﻲ ﺑﺎﻟﻔﻌﻞ ﻓﻼ ﳚﻮز أن ﻳﺒﻘﻰ ﰲ اﻟﻘّﻮة ﺷﻲء ﱂ ﻳﻈﻬﺮ ﻓﻠّﻤﺎ ﻛﺎﻧﺖ‬
‫اﻟﻈﻬﻮرات ﻳﺘﺒّﲔ ﻣﻨﻬﺎ ﻣﻌﺎﻧﻲ ﻣﺎ ﰲ اﻟﻘّﻮة إذا ﻇﻬﺮ ﺑﺎﻟﻔﻌﻞ ﺻّﺢ أن ﻳﻘﺎل إّن‬
‫اﻟﺬات اﻣﺘﺤﻨﺖ ﻧﻔﺴﻬﺎ ﻟﺘﻈﻬﺮ ﺑﺎﻟﻔﻌﻞ ﺻّﺤﺔ ﻛﻤﺎﳍﺎ ﻓﻈﻬﺮ ﻣﺎ ﻇﻬﺮ وﻫﻮ ﻧﺎﻃﻖ‬
‫ﺑﻠﺴﺎن أّن ﻟﺘﻠﻚ اﻟﺬات اﻟﻘﺪرة ﻋﻠﻰ ﻛّﻞ ﺷﻲء ﻓﺘﺤﻘّﻖ اﻋﺘﺒﺎر أّن ﳑﺘﺤﻨ ًﺎ ﻟﻮ‬
‫اﻣﺘﺤﻦ أﺣﻜﺎم ﻫﺬه اﻟﺬات ﰲ أﻧ ّﻬﺎ ﺗﻘﺪر ﻋﻠﻰ ﻛّﻞ ﺷﻲء ﻓﻼ ﺷّﻚ أّن ﻇﻬﻮر‬
‫اﻟﻘﺪرة ﻋﻠﻰ ﻛّﻞ ﺷﻲء ﻫﻮ ﺟﻮاب ذﻟﻚ اﳌﻤﺘﺤﻦ وإن ﱂ ﻳﻜﻦ ﻫﻨﺎك ﳑﺘﺤﻦ‬
‫ﻓﻘﺎﻣﺖ ﺣّﺠﺔ اﻟﻜﻤﺎل ﰲ اﻟﻜﻼم ﻷّن ﻫﺬا ﻛﻼم اﻟﻜﻤﺎل ﻻ ﻛﻤﺎل اﻟﻜﻼم ﻓﺤﺼﻞ‬
‫أّن ﻣﻌﻨﻮﻳ ّﺔ اﻻﺳﻢ اﳌﺒﺘﻠﻲ ﺗﺘﺤﻘّﻖ ﰲ اﳊﺠﺎب وﻋﻨﺪ أﻫﻞ اﻻﻏﱰاب ﺑﻘﻮﻟﻪ‬
‫ َِٰﻬِﺪﻳَﻦ ِﻣﻨُﻜْﻢ{ وﻳﻌّﻜﺮ ﻋﻠﻴﻬﻢ أﻧ ّﻪ ﻛﺎن ﻳﻌﻠﻢ وﻳﺘﺤﻘّﻖ‬ُ ْ ‫}َوﻟ ََﻨْﺒﻠ َُﻮﻧ ﱠُﻜْﻢ َﺣﺘ ﱠﻰ ﻧ َْﻌﻠ ََﻢ ٱ‬
ٰ
.‫ﺑﻠﺴﺎن اﳌﺮاﺗﺐ اﻟﱵ ﺑﲔ أﻫﻞ اﳊﺠﺎب وﺑﲔ اﻟﺬاﺗﻴّﲔ اﻟﺬي ﻻ أﻛﻤﻞ ﻣﻨﻬﻢ‬
If this is understood, then the testing, which is a trial in the view of divine
oneness, means precisely that existence manifests whatever it manifests so that
the most perfect manifestations may become clearly distinguishable from other
manifestations. Now, this does not occur because the Essence was once
ignorant and then came to know what manifested in the wake of its
manifestation. Rather, it is because the Essence is actual, and it is not
permissible for anything that has not manifested to forever remain in
potentiality. Moreover, since the realities in potentiality become clearly
distinguishable through the manifestations that manifest in actuality, it is
correct to say that the Essence “tests” Its own Self in order to actually manifest
Its genuine perfection, and that is why all that manifests becomes manifest.
Manifestation, moreover, proclaims in its own language that the Essence
possesses power over all things. The idea under consideration is thus
confirmed: if someone were to test the properties of the Essence regarding its
power over all things, the manifestation of power over all things would without
doubt be the response to that test. And if there is no test, then the arguments
for the perfection of the Essence are established in our discourse, because it is
the discourse of perfection, not the perfection of discourse. What is gained from
this is that the pure meaning of the Tester becomes realized in the veil. As for
those who are seized by separation, it is realized in the verse: «verily We shall
test you till We know those of you who strive hard»,133 though they are
confounded by the fact that God already knew this. This is realized by the
language of cosmic levels that separates the veiled intellects from those who are
absorbed in the Essence and who are unsurpassed in their perfection.

18.4 ٤،١٨

‫وﻻ ﻳﻘﺎل إّن اﻻﺳﻢ اﳌﺒﺘﻠﻲ إّﳕﺎ ﻇﻬﺮ ﺑﺎﻻﻋﺘﺒﺎر اﶈﺾ ﻻ ﺑﺎﻟﻮﺟﻮد ﻓﺈﻧ ّﺎ ﻧﻘﻮل‬
‫اﻻﻋﺘﺒﺎرات ﰲ أﻃﻮارﻫﺎ ﻫﻲ اﳌﻮﺟﻮدات واﻟﻮﺟﻮد ﳍﺎ ﳏﻘّﻖ ﻏﺎﻳﺔ ﻣﺎ ﰲ اﻟﺒﺎب‬
‫أّن ﻫﺬا اﻻﺳﻢ ﻳﺮﺟﻊ إﱃ اﻻﺳﻢ اﷲ ﻣﻦ ﻃﺮﻳﻖ اﻷّوﻟﻮﻳ ّﺔ وﻻ ﻳﺪَﻓﻊ ﻋﻦ اﻋﺘﺒﺎر‬
‫ﺣﻜﻤﻪ ﰲ اﻻﺳﻢ اﻟﺮﺣﻢـٰن ﲝﻴﺚ ﻳﻨﻔﻰ ﻋﻦ اﻟﻮﺟﻮد ﻓﺈّن اﻟﺬي ﻳﻨﻔﻰ ﻋﻦ‬
‫اﻟﻮﺟﻮد إّﳕﺎ ﻫﻮ اﻟﻌﺪم وﻫﻮ ﻏﲑ ﻣﻌﻘﻮل ﻓﺈن ﻗﺎل أﺣﺪ إﻧ ّﻪ ﻳﻌﻘﻞ اﻟﻌﺪم ﻓﻴﻘﺎل‬
‫ﻟﻪ إّن اﻟﺬي ﻋﻘﻠﺘﻪ ﻫﻮ ﺻﻮرة ذﻫﻨﻴّﺔ أﺣﺴﺴﺖ ﲟﺎ ﳍﺎ ﻣﻦ اﻟﻮﺟﻮد اﻟﺬﻫﲏ‬
ّ
‫ﻷّن اﻟﻌﺪم اﶈﺾ ﻻ َﳛّﺲ ﺑﻪ ﻓﺈًذا اﻻﺳﻢ اﳌﺒﺘﻠﻲ ﳏﻘّﻖ وﺣﻜﻤﻪ ﺳﺎر ﰲ‬
‫أﻃﻮار اﻟﻈﻬﻮرات اﻟﻮﺟﻮدﻳ ّﺔ واﳌﺮﺗﺒﻴّﺔ وﻇﻬﻮره ﺑﺎﻻﺳﻢ اﻟﻘﺎدر ﻣﻦ ﺣﻴﺚ ﻳﻠﺤﻖ‬
.‫ﺑﺎﻟﻘﺎدر ﳊﻮﻗ ًﺎ واﺟﺒًﺎ ﻟﻼﺳﻢ اﻟﻈﺎﻫﺮ‬
One should not say that the Tester only manifests purely theoretically and
not in actuality; for we say that all perspectival standpoints at their cosmic
stages are existents, and their existence is realized. The main point here is that
the Tester returns primarily to Allāh, yet its property in the All-Merciful should
not be overlooked such that it is deprived of existence. After all, what is
deprived of existence is none other than nonexistence, which is itself
unintelligible. And if someone were to say that nonexistence is intelligible, then
he should be told that what he has intelligibly conceived of is a mental form,
and that he senses its mental existence. For absolute nonexistence cannot be
sensed. Therefore, the Tester is realized, and its property flows through
unfolding manifestations of existence and rank. Its manifestation, moreover, is
through the Powerful insofar as the Powerful is necessarily joined to the
Manifest.

18.5 ٥،١٨

‫وأّﻣﺎ ﺗﻌﻠ ّﻖ اﻻﺳﻢ اﳌﺒﺘﻠﻲ ﺑﺎﻻﺳﻢ اﻟﺒﺎﻃﻦ ﻓﻀﻌﻴﻒ إّﻻ ﺑﺎﻋﺘﺒﺎرﻳﻦ أﺣﺪﻫﻤﺎ أّن‬
‫ﺗﻌّﲔ اﻟﺒﺎﻃﻦ ﻫﻮ ﻇﻬﻮر ﻣﺎ وﻟﻮ ﰲ ﺻﻮرة أﻧ ّﻪ ﺗﻌّﲔ ﻓﻘﻂ وﻟﻮ ﱂ ﻳﻜﻦ ﺗﻌﻴّﻨﻪ‬
‫ﻇﻬﺮوًرا ﻣﺎ ﻟﻜﺎن ﻣﻌﺪوًﻣﺎ وﻟﻮ ﻛﺎن ﻣﻌﺪوًﻣﺎ ﱂ ﻳﻠﺤﻘﻪ اﻻﺳﻢ ﻓﻴﻘﺎل اﻟﺒﺎﻃﻦ‬
‫ﻓﺎﻟﺒﺎﻃﻦ إًذا ﻟﻪ ﻇﻬﻮر ﻣﺎ وﺑﻘﺪر ذﻟﻚ اﻟﻈﻬﻮر ﻳﺘﻌّﲔ ﻣﻌﻪ اﻻﺳﻢ اﳌﺒﺘﻠﻲ واﻟﺜﺎﻧﻲ‬
‫أّن اﻟﺒﻮاﻃﻦ إّﳕﺎ ﻫﻲ ﺑﻮاﻃﻦ ﺑﺎﻋﺘﺒﺎر أﻧ ّﻬﺎ ﻣﻘﺎﺑﻠﺔ ﻟﻠﻈﻮاﻫﺮ وأّﻣﺎ ﰲ ﻣﻘﺎم ﺑﻄﻮﻧﻬﺎ‬
‫ﺎ ﺣﺘ ّﻰ ﻳﻘﻮل اﶈﻘّﻖ إﻧ ّﻬﺎ ﰲ ذﻟﻚ اﻟﻄﻮر‬‫ﻓﻬﻲ ﻇﺎﻫﺮة ﺑﻌﻀﻬﺎ ﻟﺒﻌﺾ ﻇﻬﻮًرا ﻣﺮﺗﺒﻴ‬
‫ﻫﻲ اﻟﻈﻮاﻫﺮ اﶈﻘّﻘﺔ واﻟﻈﻮاﻫﺮ اﻟﱵ ﻫﻲ ﻇﻮاﻫﺮ ﰲ ﻣﻘﺎﺑﻠﺘﻬﺎ ﻫﻲ ﺑﻮاﻃﻦ ﺑﺎﻟﻨﺴﺒﺔ‬
‫إﻟﻴﻬﺎ ﻣﻦ ﺣﻴﺚ ﻏﻴﺒﺘﻬﺎ ﻋﻦ ﺣﻀﺮة اﻟﺒﻮاﻃﻦ واﻟﻐﻴﺒﺔ ﻫﻲ اﻟﺒﻄﻮن ﻓﻜﺎﻧﺖ‬
.‫ﺎ وﻫﺬا أﻳًﻀﺎ ﺣّﻖ‬‫اﻟﻈﻮاﻫﺮ ﺑﻮاﻃﻦ واﻟﺒﻮاﻃﻦ ﻇﻮاﻫﺮ وﻗﺪ ﻛﺎن اﻟﻌﻜﺲ ﺣﻘ‬
However, the connection of the Tester to the Nonmanifest is weak, except
for two considerations. The first is that the determination of the Nonmanifest is
a sort of manifestation, even if only in the form of being a determination. For if
its determination were not a sort of manifestation, then it would be
nonexistent, and if it were nonexistent, then it would not be joined to the name
and hence be called “the Nonmanifest.” Thus, the Nonmanifest possesses a sort
of manifestation, and it is in the measure of this manifestation that the Tester
becomes determined along with it. The second consideration is that
nonmanifestations are nonmanifest precisely in view of the fact that they stand
contrary to manifestations. Within their station of nonmanifestation, they are
manifest to each other by rank. To this effect, the one who has verified the truth
could say that at that stage, the nonmanifestations are the realized
manifestations. The manifestations that stand contrary to them are themselves
nonmanifestations relative to them, for they are absent from the presence of the
nonmanifestations, and absence is nonmanifestation. As such, the
manifestations are nonmanifestations, just as the nonmanifestations are
manifestations. Just as the one is true, so is its opposite.

18.6 ٦،١٨

‫ﻓﺈًذا اﻻﺳﻢ اﳌﺒﺘﻠﻲ ﻳﻈﻬﺮ ﺣﻜﻤﻪ ﰲ اﻟﺒﻮاﻃﻦ ﰲ اﻻﻋﺘﺒﺎرات اﻟﱵ ﻳﻘﺎل ﻓﻴﻬﺎ‬
‫إﻧ ّﻬﺎ ﻇﻮاﻫﺮ ﻓﻴﻌّﻢ ﺣﻜﻢ اﻻﺳﻢ اﳌﺒﺘﻠﻲ وﻻ ﻳﻘﺎل إّن ﰲ اﻟﺘﻼوة اﻟﻌﺰﻳﺰة ﻗﻮﻟﻪ‬
‫ َِٰﻬِﺪﻳَﻦ ِﻣﻨُﻜْﻢ{ ﻓﻌﻞ اﻻﺑﺘﻼء ﻷﺟﻞ اﻟﻌﻠﻢ وأﻧﺖ‬ُ ْ ‫ﺗﻌﺎﱃ }َوﻟ ََﻨْﺒﻠ َُﻮﻧ ﱠُﻜْﻢ َﺣﺘ ﱠﻰ ﻧ َْﻌﻠ ََﻢ ٱ‬
ٰ
‫ﺟﻌﻠﺖ اﻻﺑﺘﻼء ﻷﺟﻞ اﻟﻈﻬﻮر ﻓﺈﻧ ّﺎ ﻧﻘﻮل إّن ﻇﻬﻮراﺗﻪ ﻻ ﺗﻐﺎﻳﺮ ذاﺗﻪ وﻋﻠﻤﻪ ﻻ‬
‫ﻳﻐﺎﻳﺮ ذاﺗﻪ ﻓﺼﺎر ﺣﺎﺻﻞ ﻫﺬا ﻣﺎ ﻣﻌﻨﺎه }َوﻟ ََﻨْﺒﻠ َُﻮﻧ ﱠُﻜْﻢ{ ﺣﺘ ّﻰ ﺗﻈﻬﺮ ذاﺗﻨﺎ اﻟﱵ‬
‫ﻫﻲ ﺑﺎﻋﺘﺒﺎر ﺻﻔﺎﺗﻨﺎ وﺑﺎﻋﺘﺒﺎر ﻟﻴﺴﺖ ﻏﲑﻧﺎ ﻓﺘﺤﻘّﻖ ﲟﺎ ﻗﻠﻨﺎه ﺣﻜﻢ اﻻﺑﺘﻼء‬
.‫ﺻﺎ‬‫ﻣﺎ وﺧﺎ‬‫ﻋﺎ‬
Therefore, the property of the Tester becomes manifest in the
nonmanifestations from the perspectives in which they can be called
manifestations. The property of the Tester is therefore all-pervading. One must
not say that the verse in the Holy Book reads: «verily We shall test you till We
know those of you who strive hard», and that therefore He tests in order to gain
knowledge. For in doing this, you make testing out to be for the sake of
manifestation, whereas we say that His manifestations are not separate from His
Essence, and that His knowledge is not separate from His Essence. What is
gained from all this is that the verse «verily We shall test you» means in order
for Our Essence to manifest, which from one consideration is Our qualities, and
from another consideration is not separate from Us. This affirms the all-
pervading and specific property of the divine testing.

18.7 ٧،١٨

‫اﻟﻌﺎﱂ‬ ‫وﻣﻦ ﻣﻌﺎﻧﻲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ }َوﻟ ََﻨْﺒﻠ َُﻮﻧ ﱠُﻜْﻢ َﺣﺘ ﱠﻰ ﻧ َْﻌﻠ ََﻢ{ أي وﻟﻨﻈﻬﺮّن ﻟﻚ‬
ٰ
‫ﻓﺎﻧﻈﺮ‬ ‫ﺣﺘ ّﻰ ﻧﻈﻬﺮ ﻓﻴﻪ إﻧﺴﺎﻧ ًﺎ ﻓﻨﻌﻠﻢ اﳉﺰﺋﻴّﺎت ﺑﻨﻔﺲ ﻋﻠﻢ اﻹﻧﺴﺎن ﻟﻌﺪم اﻟﻐﲑﻳ ّﺔ‬
‫اﳋﻔﺎﻳﺎ‬ ‫ﺑﻌﲔ اﻟﺬات ﺗﺘﻘّﺪس ﻣﻦ اﳉﻬﺎﻻت ﻓﺘﻤﻠﻚ ﻋﻨﺎن اﻻﺳﻢ اﳍﺎدي ﰲ‬
.{‫واﻟﺒﻮادي }َوٱﷲُ ﻳَُﻘﻮُل ٱْﳊ َﱠﻖ َوُﻫَﻮ ﻳَْﻬِﺪى ٱﻟﱠﺴِﺒﻴَﻞ‬
Among the meanings of the verse «verily We shall test you till We know» is:
We shall manifest the world for you till we manifest the human being therein.
We will then know the particulars through the human being’s own knowledge,
because otherness does not exist. Look, then, with the eye of the Essence, and
you will be exalted above ignorance. You will possess the reins of the Guide for
all that is hidden, and all that is open. «And God speaks the truth, and He
guides the way».134

‫اﲰﻪ اﻟﺴﻤﻴﻊ ﺗﺒﺎرك وﺗﻌﺎﱃ‬

Al-Samīʿ: The Hearing

19.1 ١،١٩
‫ﻫﻮ ﻣﻦ اﻟﺒﻘﺮة ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ }َرﺑ ﱠَﻨﺎ ﺗََﻘﱠﺒْﻞ ِﻣﻨﱠﺂ ِإﻧ ﱠَﻚ َأﻧَﺖ ٱﻟﱠﺴِﻤﻴُﻊ ٱﻟ َْﻌِﻠﻴُﻢ{ وﻗﺪ‬
‫ واﻟﺴﻤﻴﻊ ﲟﻌﻨﻰ اﻟﺴﺎﻣﻊ ﻛﺎﻟﻘﺪﻳﺮ ﲟﻌﻨﻰ اﻟﻘﺎدر وﻗﻴﻞ ﲟﻌﻨﻰ‬.‫أورده اﻷﺋّﻤﺔ اﻟﺜﻼﺛﺔ‬
‫اﳌﺴﻤﻊ ﻛﻤﺎ ﻗﺎل ﻋﻤﺮو ﺑﻦ َﻣﻌﺪي ﻛﺮب‬
‫َوَأْﺻَﺤﺎﺑِﻲ‬ ‫ﻳَُﺆِّرﻗُِﲏ‬ ‫ٱﻟﱠﺪاِﻋﻲ‬ ‫َر ْ َﳛﺎﻧ ََﺔ‬ ‫َأِﻣْﻦ‬
‫ُﻫُﺠﻮُع‬ ‫ٱﻟﱠﺴِﻤﻴُﻊ‬

‫أي اﻟﺪاﻋﻲ اﳌﺴﻤﻊ وﻫﻮ ﺗﻌﺎﱃ ﰲ ﻟﺴﺎن اﻟﻌﻠﻢ ﺳﺎﻣﻊ وﻣﺴﻤﻊ واﳌﺴﻤﻊ‬
‫ﺑﺎﻋﺘﺒﺎرﻳﻦ أﺣﺪﻫﻤﺎ ﺧﺎﻟﻖ اﻟﺴﻤﻊ ﰲ ذوات اﻟﺴﺎﻣﻌﲔ واﻟﺜﺎﻧﻲ أﻧ ّﻪ ﻣﺴﻤﻊ ﺧﻄﺎﺑﻪ‬
.‫وﻛﻼﻣﻪ ﳌﻮﺳﻰ اﻟﻜﻠﻴﻢ وﳌﻦ ﻗﺎم ﰲ ذﻟﻚ اﳌﻘﺎم ﻣﻦ ا ﺎﻃﺒﲔ أﻫﻞ اﻟﺘﻜﻠﻴﻢ‬
This name occurs in the Surah of the Cow in the verse: «Our Lord, accept from
us! Truly You are the Hearing, the Knowing».135 All three eminent scholars
cite it as a divine name. The Hearing can mean the one who hears, just as the
Powerful can mean the one who has power. It is also said that it can mean “the
one who causes hearing.” To this effect, ʿAmr ibn Maʿdīkarib once said:
Is it for Rayḥānah that he calls and shouts,
keeping me awake while my companions sleep?136
“Calls and shouts” literally means “the person who calls and causes hearing.”
In the language of exoteric knowledge, God is both the Hearing and the One
Who Causes Hearing. He causes hearing in two respects. The first is that He
creates hearing within the hearers. The second is when He caused His address
and speech to be heard by Moses, God’s confidant,137 and when He causes it to
be heard by all those who stand in this station—namely, the addressees or those
who converse with Him.

19.2 ٢،١٩

‫وأّﻣﺎ ﰲ أﻟﺴﻨﺔ اﻟﻮﺟﻮد وﰲ ﻣﺮاﺗﺐ أﻫﻞ اﻟﺸﻬﻮد ﻓﺈن ﻛﺎن ﺑﻠﺴﺎن ﺗﻮﺣﻴﺪ‬
‫اﻟﻔﻌﻞ ﻓﻼ ﺳﺎﻣﻊ ﻏﲑه إن ﺟﻌﻠﻨﺎ اﻟﺴﻤﻊ ﻓﻌًﻼ وإن ﺟﻌﻠﻨﺎه اﻧﻔﻌﺎًﻻ ﰲ اﻟﺴﺎﻣﻊ‬
‫واﻟﻔﺎﻋﻞ وﻫﻮ اﻷﺻﻮات ﻓﻬﻮ ﻣﻦ ﺑﺎب ﺗﻮﺣﻴﺪ اﻟﺼﻔﺎت وإن اﻋﺘﱪﻧﺎ أﺣﺪﻳ ّﺔ‬
 .‫ﲨﻌﻪ وﲨﻊ أﺣﺪﻳ ّﺘﻪ ﻓﺒﻠﺴﺎن اﻟﺬات‬
If the language of existence and the ranks of the people of witnessing is
expressed in the language of the oneness of the divine acts, then there is no
Hearing other than Him when we consider hearing as an act. But when we
consider hearing as a reaction to sounds on the part of the hearer and the
speaker, then it falls under the oneness of the divine attributes. But if we
consider the unity of His all-ness and the all-ness of His unity, then this unitive
all-ness is in the language of the Essence.

19.3 ٣،١٩

‫ﲰًﻌﺎ ﰲ ﻣﻘﺎم‬ ْ ‫وﻗﺪ ﺗﻘّﺪم أّن اﻟﺴﻤﻊ ﻳﻜﻮن ﻋﻠًﻤﺎ ﰲ ﻣﻘﺎم واﻟﻌﻠﻢ ﻳﻜﻮن‬
‫ﺎ ﰲ ﻣﺮاﺗﺐ ﳏﻔﻮﻇﺔ‬‫ﻓﺘﺄﺧﺬ اﻷﲰﺎء أﺣﻜﺎﻣﻬﺎ ﺑﻌﻀﻬﺎ ﻣﻦ ﺑﻌﺾ أﺧًﺬا ذاﺗﻴ‬
‫اﻟﻨﻈﺎم ﰲ اﻟﻮﺟﻮد ﻓﻼ ﻳﻘﻊ ﻣﻨﻬﺎ ﺷﻲء ﰲ ﻏﲑ ﻣﻮﻗﻌﻪ ﻻﻣﺘﻨﺎع اﻟﻈﻠﻢ وﻷّن ﻣﻦ‬
‫أﲰﺎﺋﻪ ﺗﻌﺎﱃ اﻟﻌﺎدل وإن ﻛﺎﻧﺖ اﻷﲰﺎء ﻛﻠ ّﻬﺎ ﻟﻪ ﻓﺎﻟﻈﻠﻢ إّﳕﺎ ﻳﻨَﺴﺐ إﻟﻴﻪ ﻣﻦ‬
‫أﻃﻮار اﻟﻈﺎﳌﲔ وﻫﻮ ﻣﻦ ﺗﻮﺣﻴﺪ اﻟﻔﻌﻞ وﻣﻦ أﻃﻮار اﳌﻨﺤﺮﻓﲔ ﳑّﺎ ﻻ ﻳﻌﻘﻞ وﻫﻲ‬
‫ﻣﻦ ﺗﻮﺣﻴﺪ اﻟﺼﻔﺎت وﻣﻦ أﻃﻮار ذاﺗﻴّﺔ وﻫﻲ اﻟﻜﻤﺎﻻت ﻓﺈّن ﻛﻤﺎل اﻟﺬات‬
‫ﻳﻘﺘﻀﻲ ﻇﻬﻮر اﺧﺘﻼف اﻟﺼﻔﺎت وﻛّﻞ ﻣﺎ أّدى إﱃ اﻟﻜﻤﺎل ﻓﻬﻮ ﻛﻤﺎل وذﻟﻚ‬
‫ﲪِﻦ‬ ‫ﺮ‬‫ﻟ‬‫ٱ‬ ‫ﻖ‬ ِ ْ ‫ﻠ‬‫ﺧ‬ ‫ﻰ‬‫ﻓ‬ِ ‫ﺑﺎﻋﺘﺒﺎر وﺣﺪاﻧﻴﺔ اﻟﻮﺟﻮد اﻟﺬي ﻣﻦ ﺣﻀﺮﺗﻪ ﻗﻴﻞ }ﻣﺎ ﺗﺮى‬
ٰ َْ ‫ﱠ‬ َ ٰ ََ َ ّ
ِ
‫ِﻣﻦ ﺗََﻔُٰﻮٍت َﻓﭑْرِﺟِﻊ ٱﻟ َْﺒَﺼَﺮ َﻫْﻞ ﺗََﺮٰى ِﻣﻦ ُﻓُﻄﻮٍر ﺛُﱠﻢ ٱْرِﺟِﻊ ٱﻟ َْﺒَﺼَﺮ ﻛَﱠﺮﺗَْﲔ ﻳَﻨَﻘﻠْﺐ‬
ِ
.‫ِإﻟ َﻴَْﻚ ٱﻟ َْﺒَﺼُﺮ َﺧﺎِﺳﺌ ًﺎ َوُﻫَﻮ َﺣِﺴٌﲑ{ اﻵﻳﺔ‬
We have previously explained that hearing is knowledge at a certain station,
and knowledge is hearing at a certain station. The names assume each other’s
properties in an essential manner at levels whose ordering is existentially exact.
As such, nothing inexact ever occurs in them. For “wronging” is impossible,138
and the Just is one of His exalted names. For although all the names belong to
Him, wrongdoing is only ascribed to Him at the stages of the wrongdoers; and
this pertains to the oneness of His acts. It can also be ascribed to Him at the
stages of disequilibrium beyond the intellect; and this pertains to the oneness of
the qualities. And it can be ascribed to Him at stages of the Essence, which are
the perfections. For the perfection of the Essence entails the manifestation of
diversity among the qualities; and whatever gives rise to perfection is itself
perfection. This is from the perspective of the oneness of existence, from whose
presence God says: «You will see no disparity in the All-Merciful’s creation.
Cast your sight again; do you see any flaw? Then cast your sight twice again and
it will return to you humbled and wearied».139

19.4 ٤،١٩

‫واﻋﻠﻢ أّن ﻣﻦ ﲰﻌﻪ ﺗﻘّﺪس وﻋﻼ اﻟﺴﻤﻊ اﻟﺬي ﻫﻮ ﳌﺮﺗﺒﺔ اﳌﺮاﺗﺐ ﻓﺈّن‬
‫اﻟﻮﺟﻮد اﻷزّﱄ ﻟﻪ ﺑﺎﻟﺬات ﻗﻮل }ﻛُﻦ{ وﳍﺬا ﺑﺎﻟﺬات أن ﻳﺴﻤﻊ ﻓﻬﻮ اﻟﺴﻤﻴﻊ‬
‫ﻣﻦ ﺣﻴﺚ ﺗﺘﻔّﺼﻞ ﺣﻘﺎﺋﻘﻬﺎ ﰲ اﻟﻈﻬﻮر وﻫﻮ اﻟﻨﺎﻃﻖ ﺑﻘﻮل }ﻛُﻦ{ وﻟﺬﻟﻚ ﻛﺎﻧﺖ‬
‫ﺎ ﺑﻠﻔﻈﺔ‬‫أي ﻇﻬﺮت ﺑﺎﻟﻮﺟﻮد وﻫﻮ أﻳًﻀﺎ ﺳﺎﻣﻊ ﰲ ﻧﻄﻘﻬﺎ ﻓﺈّن ﳍﺎ ﻧﻄﻘ ًﺎ ذاﺗﻴ‬
{‫}ﻛُﻦ{ أﻳًﻀﺎ ﻳﺴﻤﻌﻬﺎ ﻣﻦ ﺣﻴﺚ ﻗﺎﺑﻠﻴّﺘﻪ اﻟﺬاﺗﻴّﺔ ﲝﺴﺒﻬﺎ وﻣﻌﻨﻰ ﻗﻮﳍﺎ }ﻛُﻦ‬
‫ﲑا‬ً ‫أي ﺗﻜّﱶ ﻓﺴﻤﻌﻬﺎ ﲝﻘﻴﻘﺘﻪ وأﺟﺎب ﺑﺎﻟﺴﻤﻊ واﻟﻄﺎﻋﺔ ﻓﻈﻬﺮ ﺑﺄﺣﻜﺎﻣﻬﺎ ﻓﻜﺎن ﻛﺜ‬
‫وﻫﻮ واﺣﺪ وﱂ ﻳﻜﻦ ﳍﺎ أن ﺗﻈﻬﺮ ﲝﻜﻤﻪ ﻓﺘﻜﻮن واﺣﺪة ﻷّن ﺣﻘﻴﻘﺘﻬﺎ ﺗﻜّﱶ‬
.{‫ﷲ‬ِ ‫اﻟﻮاﺣﺪ وﺣﻘﻴﻘﺔ اﻟﺘﻜﱶ ﻻ ﻳﻜﻮن واﺣﺪا }َﻻ ﺗﺒِﺪﻳَﻞ ﻟَِﻜِﻠﻤِﺖ ٱ‬
َٰ َْ ً ّ
One sort of hearing is His hearing at the Supreme Level. For the command
«Be!»140 belongs to the Essence in beginninglessness, and therefore it must be
heard in the Essence. He is thus the Hearing insofar as the Essence’s realities
become differentiated in manifestation. He is the One who speaks the word
«Be!» and thus the Essence’s realities come into being; that is, they become
manifest in existence. Moreover, He is the one who hears their speech, for the
realities possess an intrinsic speech by virtue of the utterance «Be!», which He
also hears inasmuch as He is intrinsically receptive to them. Moreover, the
meaning of the Essence’s command «Be!» is “multiply.” He thus hears the
Essence through His reality and responds by hearing and obeying. He manifests
through the Essence’s properties and multiplies even as He is One. The
properties, for their part, do not manifest through His property by becoming
one. For their reality is to multiply the One, and the reality of multiplication
cannot become one: «There is no change in the words of God».141
 19.5 ٥،١٩

‫ﻓﻘﺪ ﲰﻌﺖ اﳌﺮاﺗُﺐ ﻧﻄﻖ اﻟﻮﺟﻮد ﻛﻤﺎ ﲰﻊ اﻟﻮﺟﻮد ﻧﻄﻖ اﳌﺮاﺗﺐ وﻟﻴﺲ‬
‫ﻫﻨﺎك ﻏﲑ اﻟﻮﺟﻮد واﳌﺮات واﳊّﻖ ﺗﻌﺎﱃ ﲰﻴﻊ ﻣﻦ أﻃﻮارﻫﻤﺎ ﻣًﻌﺎ ﻓﻬﻮ ﲰﻴﻊ‬
‫ﻣﻦ ﲨﻴﻊ اﻷﻃﻮار وﻣﺘﻜﻠ ّﻢ ﻣﻦ ﲨﻴﻌﻬﺎ ﻓﻼ ﺳﺎﻣﻊ ﻏﲑه وﻻ ﻣﺘﻜﻠ ّﻢ ﺳﻮاه ﻓﺈذا‬
‫اﻋﺘﱪت ذاﺗﻪ ﻧﺎﻃﻘﺔ ﱂ ﲡﺪ ﺳﺎﻣًﻌﺎ وإّﻻ ﻟﻜﺎن ﻣﻌﻪ ﻏﲑه وإذا اﻋﺘﱪت ذاﺗﻪ‬
‫ﺳﺎﻣﻌﺔ ﱂ ﲡﺪ ﻧﺎﻃﻘ ًﺎ وإّﻻ ﻟﻜﺎن ﻣﻌﻪ ﻏﲑه وﻗﺪ ورد ﻋﻠﻰ ﺑﻌﺾ ﻣﻦ ذاق‬
‫ﺎ ﺑﻠﺴﺎن ﻣﻦ اﻷﻟﺴﻨﺔ‬‫ﻫﺬا اﳌﻘﺎم ﺧﻄﺎب ﺑﻬﺬا اﳌﻌﻨﻰ وﻫﻮ أﻧ ّﻪ ﲰﻊ ﻧﻄﻘ ًﺎ ﺣﺎﻟﻴ‬
‫اﻟﻨﺎﻃﻘﺔ ﻋﻦ ﺣﻀﺮة اﳉﻤﻊ ﻳﻘﻮل ﻋﺒﺪي ﻧﻄﻘﺖ ﻓﻠﻢ أﺟﺪ ﺳﺎﻣًﻌﺎ وﲰﻌﺖ ﻓﻠﻢ‬
‫أﺟﺪ ﻧﺎﻃﻘ ًﺎ وﻣﻦ ﺣّﺼﻞ ﺷﻬﻮد ﻟﻐﺔ اﻟﻮﺟﻮد وﺟﺪه ﻛﻠ ّﻪ ﻧﺎﻃﻘ ًﺎ ووﺟﺪه ﻛﻠ ّﻪ‬
‫ﺳﺎﻣًﻌﺎ وﻟﻠﺸﻴﺦ ﳏﻴﻲ اﻟﺪﻳﻦ ﰲ ﻫﺬا ﺷﻌﺮ وﻫﻮ‬
‫ﻧ ُﻄِْﻖ‬ ‫ِإَﱃ‬ َ ْ ‫ﺑَِﺄ‬
‫ﲰﺎٍع‬ ‫ِإَذا ﻧ ََﻄَﻖ ٱﻟ ُْﻮُﺟﻮُد َأَﺻﺎَخ‬
‫ٱﻟ ُْﻮُﺟﻮِد‬ ‫ﻗَْﻮٌم‬

Thus, the cosmic levels hear the speech of existence, and existence hears the
speech of the cosmic levels, for there is nothing but existence and cosmic levels.
The Real, moreover, is the Hearing from both stages at once, for He is the
Hearing from every stage, and He is the Speaking from every stage, and there is
no Hearing or Speaking but He. Therefore, if you consider His Essence to be
speaking, you will find no hearer, for the presence of a hearer would require
that there is a partner alongside Him. And if you consider His Essence to be
hearing, you will find no speaker, for the presence of a speaker would also entail
that there is a partner alongside Him. One of those who tasted this station was
once addressed in this regard: He heard an utterance in the language of the
spirit, giving expression to the presence of all-comprehensiveness. It said, “O
My servant, I spoke but found no hearer, and I heard but found no speaker.”
Whoever is made to witness the language of existence discovers that it all
speaks and that it all hears. Shaykh Muḥyī l-Dīn ibn al-ʿArabī has a poem on
this, in which he says:
When existence speaks, one group
lends its ear to the speech of existence.142
 19.6 ٦،١٩

‫واﻋﻠﻢ أّن ﻧﻄﻖ اﻟﻮﺟﻮد ﻫﻮ ﺑﺄﻟﺴﻨﺔ اﻷﺣﻮال وﻟﻴﺲ ﻟﻪ اﻟﻘﻮل إّﻻ ﻣﻦ‬
‫ﺣﻀﺮة ﺟﺴﻢ اﻹﻧﺴﺎن وأّﻣﺎ اﳋﻄﺎب اﻟﺬي ﻳﺴَﻤﻊ ﺑﺎﳊﺮوف واﻷﺻﻮات ﻻ ﻣﻦ‬
‫ﺻﻮرة اﻹﻧﺴﺎن ﻓﺼﺎﺣﺒﻪ ﻏﺎﻟﻂ ﰲ ﻇﻨّﻪ أﻧ ّﻪ ﺑﺎﳊﺮوف واﻷﺻﻮات ﺑﻞ ﻫﻮ ﻣﻌﻨﻰ‬
‫اﻟﻜﻼم اﻟﻨﻔﺴﻲ وﻟﻠﻄﺎﻓﺔ إدراك ا ﺎﻃﺐ ﻳﺘﺠّﺴﺪ ﻟﻪ ﰲ ﻧﻔﺴﻪ ﺣﺘ ّﻰ ﻳﺼﲑ ﻛﺄﻧ ّﻪ‬
ّ
‫ﻧﻄﻖ ﺑﺎﻟﺼﻮت وذﻟﻚ ﻷّن ﻟﻄﻴﻔﺘﻪ اﳌﺪرﻛﺔ ﻗﻮﻳﺖ ﺣﺘ ّﻰ ﺻﺎرت اﳋﻔﺎﻳﺎ ﻋﻨﺪﻫﺎ‬
‫ﺎ ﻛﺄﻧ ّﻪ‬‫ﺟﻼﻳﺎ ﻓﻐﻠﺐ ﻋﻠﻴﻬﺎ ﻗّﻮة اﻹدراك ﺣﺘ ّﻰ ﺻﺎر ﻛﻼم اﻟﻨﻔﺲ ﻋﻨﺪﻫﺎ ﺣّﺴﻴ‬
‫ﻛﻼم اﳉﺴﻢ وﳍﺬا إّن ﻣﻦ ﻟﻄﻒ ﻣﺰاﺟﻪ ﺑﺎﻟﺮﻳﺎﺿﺔ واﳋﻠﻮة أو ﻏﲑﻫﻤﺎ إذا ﲰﻊ‬
‫ﻛﻼًﻣﺎ ﻳﻜﺎد ﻳﲋﻋﺞ ﻟﻪ ﻓﺘﺸّﻮش ﻋﻠﻴﻪ اﻷﺻﻮات اﻟﻀﻌﻴﻔﺔ ﻓﻜﻴﻒ اﻟﻘﻮﻳ ّﺔ وذﻟﻚ‬
‫ﻷﻧﺴﻬﻢ ﺑﺎﻟﺴﻜﻮن واﻟﺴﻜﻮت ﰲ اﳋﻠﻮة واﺳﺘﻐﻨﺎﺋﻬﻢ ﺑﻜﻼم اﻟﻨﻔﺲ ﻋﻦ ﻛﻼم اﳊّﺲ‬
‫وﺻﺎر ذﻟﻚ إﻟﻔ ًﺎ ﳍﻢ وﻣﻠﻜﺔ ﻋﺎدﻳﺔ ﳍﻢ ﻓﺎﻟﻨﻄﻖ اﳊّﺴﻲ ﻋﻨﺪﻫﻢ ﻳﺸّﻮش واﻟﻨﻄﻖ‬
ّ
.‫اﻟﻨﻔﺴﻲ ﻋﻨﺪﻫﻢ ﰲ اﻟﻈﻬﻮر ﻣﺜﻞ اﻟﻨﻄﻖ اﳊّﺴﻲ ﻋﻨﺪ اﻟﻌﺎّﻣﺔ‬
ّ ّ
The speech of existence is expressed through the language of spiritual states.
It has no verbal expression except from the presence of the human body. The
addressee is mistaken when he supposes that the address, heard through letters
and sounds and not from a human form, is expressed through letters and
sounds. For the address is the supersensory meaning of the speech of self, and
by virtue of the addressee’s subtle perception, it displays itself as a corporeal
body within his soul until it resembles speech through sound. The reason for
this is that the addressee’s subtle perceptive faculty is strengthened to the point
that hidden things become apparent for him. His power of perception becomes
so predominant that the speech of self becomes part of the sensory domain as
though it were the speech of the body. That is why the one whose temperament
becomes benign through ascetic discipline, the spiritual retreat, or other
practices is disturbed when he hears others speak. He finds the faintest sounds
distracting, let alone loud noises. He finds intimacy in stillness and in the
silence of the spiritual retreat, for the speech of self obviates his need for speech
of the sensory domain. As such, the speech of self becomes intimately familiar
to him, and becomes a natural disposition. The speech of the sensory domain
for him is distracting, while the speech of the self is as perceptible to him as the
speech of the sensory domain is to common believers.

19.7 ٧،١٩

‫ﻓﻤﻦ ﻛﺎن ﻓﻴﻪ ﻣﻨﻬﻢ ﲤﻴ ﻟﻠﺤﻀﺮﺗﲔ ﻋﻠﻢ أّن اﳋﻄﺎب ﻧﻔﺴﺎﻧﻲ ﻻ ﺣّﺴﻲ‬
ّ ّ
‫ﺑﺎﳊﺮف واﻟﺼﻮت ﻓﻮﻋﺎه ﻣﻦ ﻣﺮﺗﺒﺔ ﺗﻌﻴﱡﻨﻪ وﻣﻦ ﱂ ﻳﻜﻦ ﻟﻪ ﲤﻴ ذﻟﻚ وﻏﻠﺐ‬
‫ﻋﻠﻴﻪ اﻋﺘﺒﺎر اﻟﻌﺎدة اﻷوﱃ ﺻﺮﻓﺘﻪ اﻟﻌﺎدة إﱃ أﻧ ّﻪ ﺣّﺴﻲ ﺑﺎﳊﺮف واﻟﺼﻮت وﻫﺬا‬
ّ
‫اﳌﻌﻨﻰ ﻋﻨﺪ ﻣﻦ ﺟّﺮﺑﻪ ﻳﻌﺮﻓﻪ ﻣﻌﺮﻓﺔ ﺟﻠﻴّﺔ وأّﻣﺎ ﻋﻨﺪ أﻫﻞ اﻟﻜﺜﺎﻓﺔ ﻓﻴﺼﻌﺐ‬
‫إدراﻛﻪ ﻓﺈًذا اﻟﻮﺟﻮد ﻛﻠ ّﻪ ﻧﺎﻃﻖ ﺑﺄﻟﺴﻨﺔ اﻷﺣﻮال واﻹﻧﺴﺎن ﻧﺎﻃﻖ ﺑﺄﻟﺴﻨﺔ اﻷﺣﻮال‬
‫واﻷﻗﻮال وﻟﻌﻤﺮي إّن ﰲ ﺑﻌﺾ اﳊﻴﻮاﻧﺎت ﻣﻦ ﻳﻨﻄﻖ ﺑﺄﻟﺴﻨﺔ اﻷﻗﻮال ﺑﺄﺻﻮات‬
‫ﻳﻔﻬﻤﻬﺎ ﺑﻌﻀﻬﻢ ﻋﻦ ﺑﻌﺾ وذﻟﻚ ﳌﺎ ﻓﻴﻬﻢ ﻣﻦ اﻟﻘﺮب إﱃ ﻣﺮﺗﺒﺔ ﻇﻬﻮر ﺟﺴﻢ‬
.‫اﻹﻧﺴﺎن وآﺧﺮ ﻛّﻞ ﺷﻲء ﺷﺒﻴﻪ ﺑﺄّول اﻵﺧﺮ‬
Those who can differentiate between these two presences know that the
address is from the self, not from the sensory domain of letters and sounds.
They comprehend the address at the level of its own determination. Those who
cannot differentiate between the two presences, whose predominant
understanding is shaped by ordinary habit, are led by this habit to consider the
address as pertaining to the sensory domain of sounds and letters. This reality is
clear and obvious for those who have experienced it. For those who are dim-
witted, it is very difficult for them to perceive it. Thus, all of existence speaks in
the language of spiritual states, and the human being speaks both in the
language of spiritual states and in verbal speech. By my life, there are even some
animals that communicate among each other verbally in a manner that they
understand. That is on account of how close they are to the level of
manifestation of the human body, for the end of each thing resembles the
beginning of the next.143

19.8 ٨،١٩

‫ﲰًﻌﺎ واﻋﻴ ًﺎ ﻓﺎﻟﻮﺟﻮد‬

ْ ‫اﻟﻮﺟﻮد ﻧﺎﻃﻖ ﻓﺎﻋﻠﻢ أّن ﻟﻜّﻞ ﻧﻄﻖ‬ ‫وإذا ﻋﻠﻤﺖ أّن‬
‫ﻟﻪ ﻓﺎﻟﺴﻤﻴﻊ ﺳﺒﺤﺎﻧﻪ ﻣﺘﺼّﺮف ﻓﻴﻤﺎ ﻻ ﻧﻬﺎﻳﺔ ﻟﻪ واﻋﻠﻢ أّن‬ ‫ﲰﻴﻊ ﻛﻠ ّﻪ وﻻ ﻛّﻞ‬
‫ﻛّﻞ ﻓﺎﻋﻞ ﰲ ﻛّﻞ ﻗﺎﺑﻞ ﻓﺎﻟﻔﺎﻋﻞ ﻧﺎﻃﻖ واﳌﻨﻔﻌﻞ ﺳﺎﻣﻊ وﻛّﻞ ﻣﻨﻔﻌﻞ أوﺟﺐ ﻓﻌﻞ‬
‫ﻓﺎﻋﻞ ﻓﻴﻪ ﻓﺎﳌﻨﻔﻌﻞ ﻧﺎﻃﻖ واﻟﻔﺎﻋﻞ ﺳﺎﻣﻊ وذﻟﻚ ﻷّن اﳌﻨﻔﻌﻞ ﻓﺎﻋﻞ ﻟﻔﺎﻋﻠﻴّﺔ‬
‫اﻟﻔﺎﻋﻞ وﻓﺎﻋﻠﻴّﺔ اﻟﻔﺎﻋﻞ ﻣﻨﻔﻌﻠﺔ ﻋﻦ ﻓﺎﻋﻠﻴّﺔ اﻧﻔﻌﺎل اﳌﻨﻔﻌﻞ ﻓﺘﻌﺎﻗﺒﺖ ﺣﻘﺎﺋﻘﻬﺎ ﻓﻌّﻢ‬
.‫ﺣﻜﻢ اﻟﺴﻤﻴﻊ ﻓﻴﻬﻤﺎ وﻫﺬا ﳎﺎل رﺣﺐ ﳌﻦ ُﻓﺘﺢ ﻟﻪ ﺑﺎﺑﻪ‬
Now, if you understand that existence speaks, you must also understand that
every speech has a cognizant hearer. As such, the totality of existence hears,
even though existence has no totality, and the Hearing exercises free control ad
infinitum. Know too that every actor is contained within everything that is
acted upon: the actor speaks, and the reactor hears. Furthermore, every reactor
necessitates action from the one who acts upon him, and so in this sense the
reactor speaks while the actor hears. The reactor activates the activity of the
actor, and the activity of the actor reacts to the activity of the reactor’s
reactivity. As such, the realities of the actor and reactor succeed one another,
and the property of the Hearing pervades both. This is a subject with much
space to roam around in for those for whom it has been opened.

‫اﲰﻪ اﻟﻌﺰﻳﺰ ﺳﺒﺤﺎﻧﻪ‬

Al-ʿAzīz: The Mighty

20.1 ١،٢٠

‫ورد ﻣﻦ اﻟﺒﻘﺮة ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ }َوﻳَُﺰ ِﻛ ّﻴِﻬْﻢ ِإﻧ ﱠَﻚ َأﻧَﺖ ٱﻟ َْﻌِﺰﻳُﺰ{ واﺗ ّﻔﻖ ﻋﻠﻰ إﻳﺮاده‬
‫اﻷﺋّﻤﺔ اﻟﺜﻼﺛﺔ واﺷﺘﻘﺎﻗﻪ ﻣﻦ اﻟﻌّﺰ اﻟﺬي ﻫﻮ اﻻﻣﺘﻨﺎع وﺑﻬﺬا اﳌﻌﻨﻰ أورده اﻟﻨﻔّﺮّي‬
‫ﰲ ﻣﻮﻗﻒ اﻟﻌّﺰ ﻟﻜﻨّﻪ اﻣﺘﻨﺎع ﺧﺎّص وﻫﻮ أّن ﺣﻀﺮة اﻟﻌّﺰة ﻫﻲ اﻟﻮﺣﺪاﻧﻴّﺔ‬
‫واﻻﻣﺘﻨﺎع ﻓﻴﻬﺎ ﻫﻮ اﻣﺘﻨﺎع وﺟﺪان اﻟﻐﲑ ﻣﻌﻪ ﻓﻜﺄﻧ ّﻪ اﻣﺘﻨﻊ ﻋﻦ اﻷﻏﻴﺎر ﻓﻴﺪﺧﻞ‬
.‫ﰲ ﻣﻌﻨﺎه اﻻﺳﻢ اﻷﺣﺪ ﺳﺒﺤﺎﻧﻪ‬
This name is mentioned in the Surah of the Cow in the verse: «Truly You are
the Mighty».144 The three eminent scholars agree that it is a divine name. It
derives from the word might, meaning impregnability. It is in the sense of
impregnability that the Mighty is mentioned by al-Niffarī in his “halting at the
station of might.”145 However, it is a particular kind of impregnability that is
meant, for the presence of might is God’s only-ness, an only-ness whose
impregnability is the impossibility of anything existing alongside Him. As such,
it is as though God makes Himself impregnable to all alterity. Thus, the Only is
included within the meaning of this name.

20.2 ٢،٢٠

‫وإن أﺧﺬت اﻟﻌّﺰ اﻟﺬي ﻫﻮ اﻟﻐﻠﺒﺔ ﻛﻤﺎ ﻗﺎﻟﺖ اﻟﻌﺮب ﻣﻦ ﻋّﺰ ﺑّﺰ ﻓﻴﺪﺧﻞ‬
‫ﻓﻴﻪ اﻻﺳﻢ اﻟﻐﺎﻟﺐ واﻟﻘﺎﻫﺮ وﻋﻠﻰ ﻛﻼ اﳌﻌﻨﻴﲔ ﻓﺎﻻﺳﻢ اﻷﺣﺪ داﺧﻞ ﰲ اﻟﻌﺰﻳﺰ‬
.‫ﻷﻧ ّﺎ إن اﻋﺘﱪﻧﺎ ﻣﻌﻨﻰ اﻻﻣﺘﻨﺎع ﻣﻦ وﺟﺪان اﻟﻐﲑ ﻣﻌﻪ ﻓﺎﻷﺣﺪﻳ ّﺔ ﻇﺎﻫﺮة‬
However, if you take might to mean dominance in the sense used by the
Arabs in the expression “whoever dominates, triumphs,” then the Dominant
and the Subjugator are included within it. Yet the Only is included within the
Mighty in terms of both of these meanings, since if we consider the meaning of
the impossibility of anything existing alongside Him, the attribute of
uniqueness will obviously suggest itself.

20.3 ٣،٢٠

‫وإن اﻋﺘﱪﻧﺎ ﻣﻌﻨﻰ اﻟﻐﻠﺒﺔ ﻓﻘﺪ ذﻛﺮﻫﺎ اﻟﻨﻔّﺮي ﰲ ﻗﻮﻟﻪ وواﻗﻒ ﲟﻌﺮﻓﺔ أﺗﻌّﺮف‬
‫إﻟﻴﻪ ﺑﺎﻟﻐﻠﺒﺔ وﻣﻌﻨﻰ اﻟﻐﻠﺒﺔ ﻋﻨﺪه ﻇﻬﻮر ﺣﻜﻢ اﻟﻔﻨﺎء اﳌﺎﺣﻲ ﻟﻸﻏﻴﺎر وﻻ ﺷّﻚ‬
‫أّن ﳏﻮ اﻷﻏﻴﺎر ﻫﻮ ﻇﻬﻮر ﻣﻌﻨﻰ اﻷﺣﺪﻳ ّﺔ ﻓﺎﻻﺳﻢ اﻟﻌﺰﻳﺰ ﻳﻈﻬﺮ ﺑﺎﳌﻌﻨﻴﲔ ﲨﻴًﻌﺎ‬
.‫ﰲ ﺣﻘﻴﻘﺔ ﻣﻌﻨﻰ اﻻﺳﻢ اﻷﺣﺪ ﺳﺒﺤﺎﻧﻪ‬
And if we consider the meaning of dominance, to which al-Niffarī refers
when he quotes God as saying: “One who attains Me with recognition, to
whom I make Myself known through dominance”146—and by “dominance” he
means the manifestation of the property of annihilation that obliterates all
alterity—then there is no doubt that the obliteration of alterity is the
manifestation of the meaning of God’s uniqueness. Therefore, the Mighty
manifests itself in both senses through the true meaning of the Unique.

20.4 ٤،٢٠

‫وأّﻣﺎ ﻇﻬﻮرات اﻻﺳﻢ اﻟﻌﺰﻳﺰ ﻓﺤﻴﺚ ُوﺟﺪت اﻟﻌّﺰة ﻓﺈّن اﻟﻮﺟﻮد ﻟﻠﺮﺣﻢـٰن‬
‫وﺣﺪه ﻓﻜّﻞ وﺟﻮد وﺟﺪ ﻓﻬﻮ ﻟﻠﺮﺣﻢـٰن وﺣﺪه ﻓﺎﻟﻌّﺰة إذا اﺗ ّﺼﻒ ﺑﻬﺎ وﺟﻮد ﻣﺎ‬
.‫ﻛﺎن ذﻟﻚ اﻟﻮﺟﻮد ﻣﻦ ﻇﻬﻮرات اﻻﺳﻢ اﻟﻌﺰﻳﺰ ﺟّﻞ وﻋﻼ‬
As for the manifestations of the Mighty, wherever impregnability is found, its
existence belongs solely to the All-Merciful; for every existent belongs solely to
the All-Merciful. So when an existent becomes conditioned by the quality of
impregnability, that being is one of the manifestations of the Mighty.

20.5 ٥،٢٠

‫ﻓﺈن اﺳﺘﻨﺪت اﻟﻌّﺰة إﱃ اﻻﻣﺘﻨﺎع اﳌﺮﺗﱯ اﺧﺘّﺺ ﺑﻬﺎ اﻻﺳﻢ اﷲ ﺟﻠ ّﺖ أﲰﺎؤه‬

ّ
‫ﻤﻰ‬‫وﳜﺘﻠﻂ ﺑﺎﻻﺳﻢ اﻟﺮﺣﻢـٰن ﰲ ﲨﻊ اﳉﻤﻊ ﺣﻴﺚ ﻻ ﻳﻌﺘَﱪ ﻫﻨﺎك اﺳﻢ وﻻ ﻣﺴ‬
‫وﻗﻮﱄ ﻫﻨﺎك ﳎﺎز إذ ﻟﻴﺲ اﻟﻘﺼﺪ اﳌﻜﺎن ﺑﻞ ﻫﻮ اﻋﺘﺒﺎر ﻗﻄﻊ اﻻﻋﺘﺒﺎرات‬
‫وإّﳕﺎ أﳉﺄ إﱃ ذﻛﺮ ﻫﺬا ذﻛﺮ ﻋﻮد اﻟﻌﺰﻳﺰ ﺑﺎﻋﺘﺒﺎر إﱃ اﻟﺮﺣﻢـٰن وﺑﺎﻋﺘﺒﺎر إﱃ‬
‫اﷲ ﻓﺄردُت أن أذﻛﺮ اﳌﻄﻠﻊ اﻟﺬي ﻫﻮ ﺑﲔ ﻫﺬﻳﻦ اﻻﲰﲔ اﻟﻠﺬﻳﻦ ﻫﻤﺎ أﺻﻞ‬
‫اﻷﲰﺎء ﻛﻠ ّﻬﺎ وﻻ ﺷّﻚ أّن اﳌﻄﻠﻊ ﻫﻮ ﺣﻀﺮة ﲨﻌﻬﺎ وﻫﻮ ﲨﻊ اﳉﻤﻊ ﻓﻘﺪ‬
.‫ﺟﺎء اﻟﻜﻼم ﺑﻄﺮﻳﻖ ﻟﻴﺲ ﺑﺎﻟﺬات‬
However, when exaltedness attributes itself to the impregnability of rank,
then the majestic name Allāh lays special claim to it, and it mixes with the All-
Merciful within the all-comprehensive totality, where neither the name nor the
Named can be envisaged. This is metaphorical, because we are not really
speaking of a place. Rather, it is a consideration that is severed from all other
considerations, and I resort to mentioning it only in order to explain how the
Mighty returns to the All-Merciful from one perspective and to Allāh from
another. I therefore mention the horizon that lies between these two names,
which are the root of all the names. Without doubt, the horizon is the presence
that brings them together: the All-Comprehensive Totality. But this is not our
chief concern here.

20.6 ٦،٢٠

‫ﻓﻨﻌﻮد وﻧﻘﻮل إّن ﻛﻼ اﳌﻌﻨﻴﲔ اﳌﻘّﺪم ذﻛﺮﻫﻤﺎ ﻗﺪ ﺗﺒّﲔ رﺟﻮﻋﻬﻤﺎ إﱃ اﻻﺳﻢ‬

‫اﻷﺣﺪ وذﻟﻚ ﻟﺼﺪق اﻟﻐﻠﺒﺔ ﰲ اﻷﺣﺪﻳ ّﺔ واﻻﻣﺘﻨﺎع ﻓﻴﻬﺎ ﻓﺈًذا اﻣﺘﻨﺎﻋﻪ ﺗﻌﺎﱃ ﻋﻦ‬
‫اﻷﺑﺼﺎر ﻇﺎﻫﺮ ﻓﺈﻧ ّﻪ }َﻻ ﺗُْﺪِرﻛُُﻪ ٱ ْ َﻷﺑ ْ َٰﺼُﺮ{ ﻓﻬﻮ اﻟﻌﺰﻳﺰ ﺗﻌﺎﱃ ﻋﻠﻰ ﻣﺮﺗﺒﺔ اﻷﺑﺼﺎر‬
‫واﳌﻌﻨﻰ اﻟﺬي ﺑﻪ اﻣﺘﻨﻊ ﻋﻦ اﻷﺑﺼﺎر ﻫﻮ ﺑﻌﻴﻨﻪ ﳝﺘﻨﻊ ﺑﻪ ﻋﻦ إدراك اﳊﻮاّس‬
‫ﻛﻠ ّﻬﺎ وﻫﻮ اﻟﻌﺰﻳﺰ ﺳﺒﺤﺎﻧﻪ ﺑﺎﻟﻨﺴﺒﺔ إﱃ إدراك اﻟﻘﻮى اﻟﺒﺎﻃﻨﺔ ﻓﺈّن ذاﺗﻪ ﻣﻘّﺪﺳﺔ‬
‫ﲋﻫﺔ ﻋﻦ اﳊﺼﺮ‬ ّ ‫ﻋﻦ أن ﳛﻀﺮﻫﺎ اﳋﻴﺎل ﻷﻧ ّﻪ ﻟﻮ أﺣﻀﺮﻫﺎ ﳊﺼﺮﻫﺎ وﻫﻲ ﻣ‬
‫وﻛﺬﻟﻚ اﻟﻘّﻮة اﻟﻮﻫﻤﻴّﺔ واﻟﺬﻛﺮﻳ ّﺔ ﻓﺈّن اﻟﻘّﻮة اﻟﺬاﻛﺮة ﻻ ﺗﺘﻌﻠ ّﻖ ﺑﺎﻟﺬات ﺑﻞ إّﳕﺎ‬
‫ﺗﺘﻌﻠ ّﻖ ﲟﺎ ﻳﻌﻴّﻨﻪ اﻹﳝﺎن ﻻ ﻣﺎ ﻳﺘﺤﻘّﻖ ﺑﺎﻟﻌﻴﺎن واﻟﻘّﻮة اﳊﺎﻓﻈﺔ إّﳕﺎ ﲢﻔﻆ ﻣﺎ‬
.‫اﺗ ّﺼﻔﺖ ﺑﻪ اﳌﺸﺎﻋﺮ واﳌﺪارك‬
Let us then return to the matter at hand. We have shown how both these
meanings of the Mighty revert to the Only, because it is correct to attribute
both impregnability and dominance to His only-ness. That He is impregnable
to eyesight is obvious, because «sight does not perceive Him»,147 and so He is
Mighty and beyond the level of eyesight. Moreover, the reality that makes it
impossible to see Him is the same reality that makes it impossible to perceive
Him through the other senses. He is, moreover, Mighty and beyond the
perception of the inner faculties, since His Essence is hallowed beyond the
presence of the imaginal realm. For if the imaginal realm were able to call the
Essence into its presence, it would confine It, yet It is beyond confinement. The
same goes for the faculties of imagination and memory, because the faculty of
memory cannot attach itself to the Essence, but only to what is determined
through belief, not what is realized through firsthand witnessing. The retentive
faculty retains the qualities that are attributed to the organs of awareness and
feelings.

20.7 ٧،٢٠
‫وﻟﻘﺎﺋﻞ أن ﻳﻘﻮل إّن اﻟﻌﻘﻞ وﺣﺪه ﻫﻮ ا ﺘّﺺ ﺑﻬﺬا اﻟﺸﺄن ﻓﻨﻘﻮل إّن اﻟﻌﻘﻞ‬
‫ﰲ ﻋﻘﺎل ﻋﻦ رؤﻳﺔ اﻟﻜﻨﻪ وإّﳕﺎ ﻳﺘﻌﻠ ّﻖ ﺑﺎﻟﺼﻔﺎت وﻣﺎ ﻋﻠﻢ اﻟﺼﻔﺎت أﻳًﻀﺎ إّﻻ‬
‫ﻣﻦ اﳊّﺲ وإﻧ ّﻪ ﻟﻮ ﱂ ﻳﺮ اﳊﻲ ﱂ ﻳﻌﻠﻢ اﳊﻴﺎة وﻟﻮ ﱂ ﻳﻈﻬﺮ ﻟﻪ اﳌﻮﺻﻮف ﺑﺎﻟﻌﻠﻢ‬
‫ّ‬
‫أو ﻏﲑه ﱂ ﺗﻈﻬﺮ ﻟﻪ اﻟﺼﻔﺔ وﻟﻜﺎن ﻛﺎﻷﻛﻤﻪ ﺑﺎﻟﻨﺴﺒﺔ إﱃ إدراك ﻋﻘﻠﻪ ﻟﻸﻟﻮان‬
‫إذ ﻻ ﻳﻌﺮف ﻣﻨﻬﺎ إّﻻ أﲰﺎءﻫﺎ وﻣﺪرﻛﺎت اﳊّﺲ إذا ﻗﻴﺴﺖ ﻋﻠﻴﻬﺎ ﻣﻌﺎﻧﻲ‬
‫أﲰﺎﺋﻪ ﺗﻌﺎﱃ ﱂ ﻳﻨﻬﺾ ﻗﻴﺎس اﻟﻐﺎﺋﺐ ﻋﻠﻰ ﻫﺬا اﻟﺸﺎﻫﺪ ﳊﺼﻮل ﻣﻌﻨﻰ ﻛﻨﻪ‬
‫اﻟﺬات ﰲ اﻟﻌﻘﻞ‪.‬‬
‫‪Someone might say: only the intellect can lay claim to this matter. We say:‬‬
‫‪the intellect is fettered and unable to get to the core; it only attaches itself to‬‬
‫‪qualities, and knowledge of qualities only comes from sense perception. If the‬‬
‫‪intellect did not see the living, it would not know life. If an object that possesses‬‬
‫‪a quality, such as knowledge, were not manifest to the intellect, the quality‬‬
‫‪would not be manifested to it either. Such an intellect would resemble a person‬‬
‫‪blind from birth: he cannot perceive colors because he recognizes only their‬‬
‫‪names. When one compares the objects that are perceived by the senses to the‬‬
‫‪supersensory meanings of the divine names, the analogy between the invisible‬‬
‫‪and the visible would not be enough for the pure meaning of the Essence to be‬‬
‫‪attained by the intellect.‬‬

‫‪20.8‬‬ ‫‪٨،٢٠‬‬

‫ﻓﺎﻟﻌﺰﻳﺰ ﺗﻌﺎﱃ ﻇﺎﻫﺮة أﺣﻜﺎﻣﻪ ﰲ ﻣﺮاﺗﺐ أﻃﻮار اﻹدراﻛﺎت ﻋﻘًﻼ وأّﻣﺎ ﻧﻘًﻼ‬
‫ﻓﺄﻣﺮ إﳝﺎﻧﻲ ﻻ ﻋﻴﺎﻧﻲ ﻓﻬﻮ اﻟﻌﺰﻳﺰ ﺗﻌﺎﱃ ﻋﻦ إدراك أﻫﻞ اﻟﻌﻘﻞ وأﻫﻞ اﻟﻨﻘﻞ‬
‫ّ‬ ‫ّ‬
‫وﻣﺮاﺗﺐ اﻟﻌّﺒﺎد وﻣﻦ ﻓﻮﻗﻬﻢ ﻣﻦ اﻟﺼﻮﻓﻴّﺔ ﻫﻲ ﰲ ﺿﻤﻦ اﳌﻌﻘﻮل واﳌﻨﻘﻮل ﻓﻠﻴﺲ‬
‫ﳍﺎﺗﲔ اﻟﻄﺎﺋﻔﺘﲔ إﳌﺎم ﺑﻜﻨﻪ اﻟﻌﺰﻳﺰ ﺳﺒﺤﺎﻧﻪ وﻫﺎﺗﺎن اﻟﻄﺎﺋﻔﺘﺎن ﻫﻤﺎ ﺧﻮاّص اﻟﻌﻮاّم‬
‫وأّﻣﺎ اﻟﻔﻼﺳﻔﺔ واﳌﺘﻜﻠ ّﻤﻮن ﻓﻬﻢ ﻋﻮاّم ﻓﻘﻂ وأّﻣﺎ أﻫﻞ ﻓﺮوع اﻟﺸﺮﻳﻌﺔ اﳌﻄّﻬَﺮة ﻓﺈن‬
‫ﻋﻤﻠﻮا ﲟﺎ ﻋﻠﻤﻮا ﻣﻨﻬﺎ ﻓﻬﻢ اﻟﻌّﺒﺎد وﻗﺪ ذﻛﺮ ﺣﺎﳍﻢ وإن ﱂ ﻳﻌﻤﻠﻮا ﻓﻬﻢ ﰲ‬
‫ﺧﻄّﺔ ﺧﺴﻒ ﻷّن ﻋﻠﻤﻬﻢ ﺣّﺠﺔ ﻋﻠﻴﻬﻢ وإّﳕﺎ ﳊﻘﻮا ﺑﺎﻟﻌّﺒﺎد إذا ﻋﻤﻠﻮا ﲟﺎ‬
‫ﻋﻠﻤﻮا ﻷّن اﻟﻌّﺒﺎد ﻻ ﻳﺼﻠﺢ ﳍﻢ اﻟﻌﻤﻞ ﺑﻐﲑ ﻋﻠﻢ ﻓﺎﻟﻌﻤﻞ ﺑﺎﻟﺸﺮﻳﻌﺔ ﻫﻮ ﻣﺒﺪأ‬
‫اﻟﻌﺒﺎدة وﻫﻮ ﻣﻦ اﻟﻌﻤﻞ اﻟﺼﺎﱀ إذا اﺗ ّﺼﻞ ﺑﻪ اﻟﻌﻤﻞ ﲟﻘﺘﻀﺎه وإّﻻ ﻓﻬﻮ ﻋﻤﻞ ﻗﺪ‬
‫ﺣﺒﻂ وﻫﻮ أﻗﺮب إﱃ اﻟﺴﻴّﺌﺔ ﻟﻘﻴﺎم اﳊّﺠﺔ ﺑﻪ ﻋﻠﻰ ﺻﺎﺣﺒﻪ ﻓﻜﺎن ﳒﺎة ﻓﺼﺎر‬
.‫ﻫﻠﻜًﺎ واﻟﻌﺰﻳﺰ ﺑﺎﻟﻨﺴﺒﺔ إﱃ ﻣﻦ ُذﻛﺮ ﻫﻮ ﲟﻌﻨﻰ اﻻﻣﺘﻨﺎع‬
Therefore, the properties of the Mighty are manifest at the stages of sensory
perception through reason. As for rote transmission of religious reports, that is
a matter of belief, not direct witnessing, for He is Mighty beyond the
perceptions of intellectuals and traditionalists alike. The levels of the
worshippers and the Sufis who are above them lie within the realms of
intelligible and transmitted reports. These two groups, despite being the elite
among the ordinary believers, have no cognizance of the core of the Mighty.
The philosophers and theologians are just ordinary believers, and if the jurists
who specialize in the sacred law act upon what they know, then they are
ordinary worshippers whose state we have just mentioned. If, on the other
hand, they do not act upon their knowledge, then they are in a state of
abasement because their knowledge serves as evidence against them. The
jurists only join the ranks of the worshippers when they act upon their
knowledge, for the deeds of the worshippers are not acceptable without
knowledge, and acting upon the revealed law is the cornerstone of worship. A
deed is considered righteous if it is connected to its legal dictates. Otherwise it
is one that “has come to naught”148 and is closer to sin due to the evidence that
stands against the one who performs the deed without knowledge. As such,
what was deliverance becomes damnation. In relation to these types, the
Mighty means the impregnable.

20.9 ٩،٢٠

‫ﻓﺈن ﻗﻠﺖ ﻓﻤﻦ ﻫﻢ اﳋﺎّﺻﺔ إذا ﻗّﺮرت أّن ﻣﻦ ﺗﻘّﺪم ذﻛﺮه ﻫﻢ ﻃﻮاﺋﻒ‬
‫اﻟﻌﻮاّم ﻓﺎﳉﻮاب أّن اﳋﺎّﺻﺔ ﻫﻢ أﻫﻞ اﳌﻌﺮﻓﺔ وﻧﻌﲏ ﺑﺄﻫﻞ اﳌﻌﺮﻓﺔ أﻫﻞ اﻟﺘﺠﻠ ّﻴّﺎت‬
‫واﻟﺸﻬﻮد اﻟﺬﻳﻦ ﻗﺪ ﻓﻨﻴﺖ ﰲ اﻟﺘﻮﺣﻴﺪ ﺑﻌﺾ رﺳﻮﻣﻬﻢ وﺑﻘﻲ ﺑﻌﻀﻬﺎ ﻓﻬﺆﻻء ﻫﻢ‬
‫اﳋﺎّﺻﺔ وﻫﻢ اﻟﺬﻳﻦ ﻳﺘﻌّﺮف اﳊّﻖ ﺗﻌﺎﱃ إﻟﻴﻬﻢ ﺑﺎﻻﺳﻢ اﻟﻌﺰﻳﺰ ﻻ ﲟﻌﻨﻰ اﻻﻣﺘﻨﺎع‬
‫اﶈﺾ ﻛﻤﺎ ﻛﺎن ﰲ ﺣّﻖ ﻣﻦ ُذﻛﺮ ﻗﺒﻞ ﺑﻞ ﲟﻌﻨﻰ اﻟﻐﻠﺒﺔ وﻳﻜﻮن ﻋّﺰ ﲟﻌﻨﻰ‬
‫ﻏﻠﺐ وﻣﻌﻨﻰ اﻟﻐﻠﺒﺔ ﻫﻨﺎ ﻛﻤﺎ ﻗّﺪﻣﻨﺎ ﻫﻮ اﺳﺘﻴﻼء اﶈﻮ ﻋﻠﻰ ﻣﺮاﺗﺐ رﺳﻮﻣﻬﻢ‬
‫ﲝﺴﺐ ﻃﻮر اﻟﺘﺠﻠ ّﻲ اﳊﺎﺻﻞ ﳍﻢ ﻓﻬﻲ ﻏﻠﺒﺔ ﻟﻈﻬﻮر اﻟﻮﺣﺪاﻧﻴّﺔ ﻋﻠﻰ رﺳﻮم‬
‫اﻟﻜﱶة ﻓﺘﻘﻬﺮﻫﺎ ﻛﻘﻬﺮ اﻟﻨﻮر ﻟﻠﻈﻠﻤﺔ ﻓﺈّن اﳉﻬﻞ ﻇﻠﻤﺔ واﻟﺘﺠﻠ ّﻲ ﻳﺮﻓﻊ اﻟﻈﻠﻤﺔ وﻳﺒﻘﻰ‬
‫اﻟﻌﺰﻳﺰ ﺳﺒﺤﺎﻧﻪ ﰲ ذﻟﻚ اﳌﻘﺎم وﺣﺪه ﻓﺈًذا ﻣﻌﻨﻰ اﻟﻐﻠﺒﺔ ﻇﺎﻫﺮ وﻣﻌﻨﻰ اﻻﻣﺘﻨﺎع‬
‫أﻳًﻀﺎ ﻇﺎﻫﺮ وذﻟﻚ أّن اﻟﺴﺎﻟﻚ ﻳﺮوم أن ﻳﺮى اﳊّﻖ ﻟﻐﻠﺒﺔ ﺷﻮﻗﻪ ﻋﻠﻴﻪ ﻓﺈذا‬
‫ﺣﺼﻞ ﻟﻪ اﻟﺸﻬﻮد أﻓﻨﻰ اﻟﺘﺠﻠ ّﻲ اﺳﻢ إرادة اﻟﺮؤﻳﺔ ﻣﻦ اﻟﺮاﺋﻲ ﻷّن اﳌﺘﺠﻠ ّﻲ ﻳﺪّك‬
‫ﺎ َوَﺧﱠﺮ ُﻣﻮَﺳﻰ َﺻِﻌﻘ ًﺎ{ وﻫﺬه ﻏﻠﺒﺔ وإن‬ ‫َدﻛ‬ ‫ﻃﻮر اﳌﺘﺠﻠ ّﻰ ﻟﻪ و}َﺟَﻌﻠ َُﻪ‬
ٰ
.‫ﺷﺌﺖ ﻗﻠﺖ اﻣﺘﻨﺎع‬
You may ask: who then are the spiritual elite, since you affirm that these
groups are ordinary believers? The answer is that the elite are those who know
through recognition. By this we mean those who witness God’s self-disclosures;
those who are even partially annihilated in divine oneness. These are the elite.
They are the ones to whom the Real makes Himself known through the
Mighty; not in the sense of sheer impregnability, as is the case with the other
groups, but in the sense of dominance. For them, to be mighty means to
dominate, and the meaning of dominance, as we said, is their obliteration at
each level and in keeping with the stage of self-disclosure being actualized in
them. This is therefore a dominance due to the manifestation of oneness upon
the traces of multiplicity. It subjugates multiplicity just as light subjugates
darkness. For ignorance is darkness, and self-disclosure dispels the darkness so
that the Mighty alone remains. So the meaning of dominance is evident, and
the meaning of impregnability is also evident. The wayfarer strives to see the
Real, since he is dominated by a yearning for God. Then, when witnessing
occurs, the self-disclosure annihilates the desire to see from the person who
sees, since the Self-Discloser causes the support upon which the recipient of
disclosure stands to crumble to dust: «He made it crumble to dust, and Moses
fell down in a swoon».149 Such is divine dominance; or you could call it
impregnability.

20.10 ١٠،٢٠
‫وأّﻣﺎ ﺧﺎّﺻﺔ اﳋﺎّﺻﺔ ﻓﻬﻢ أﻫﻞ اﻟﻔﻨﺎء اﻟﺬي ﻻ ﻳﺒﻘﻰ ﻣﻌﻪ رﺳﻢ وﻻ ﺗﺘﻌّﲔ‬
‫ﻓﻴﻪ ﺻﻔﺔ وﻻ اﺳﻢ وﻗﻮﻟﻨﺎ إﻧ ّﻬﻢ ﺧﺎّﺻﺔ اﳋﺎّﺻﺔ ﳎﺎز ﻷّن ﻣﻘﺎﻣﻬﻢ ﻟﻴﺲ ﳑّﺎ‬
‫ﻓﻴﻪ ﻧﺴﺒﺔ ﳋﺼﻮص أو ﻋﻤﻮم وأّﻣﺎ ﻣﻦ ﻓﻮق ﻫﺆﻻء وﻫﻢ أﻫﻞ اﻟﺒﻘﺎء ﺑﻌﺪ‬
‫اﻟﻔﻨﺎء ﻓﻠﻬﻢ ﻛﻼم ﻏﲑ ﻫﺬا ﻓﺈًذا اﻻﺳﻢ اﻟﻌﺰﻳﺰ ﺗﻌﺎﱃ ﻇﺎﻫﺮ اﳊﻜﻢ ﰲ أﻃﻮار‬
‫اﳋﺎّﺻﺔ أﻳًﻀﺎ وﻫﻮ أﻋﻈﻢ ﻇﻬﻮًرا ﰲ ﻃﻮر ﺧﺎّﺻﺔ اﳋﺎّﺻﺔ ﻻﺻﻄﻼﻣﻪ ﺑﺎﻟﻐﻠﺒﺔ‬
‫وأّﻣﺎ أﻃﻮار أﻫﻞ اﻟﺒﻘﺎء ﺑﻌﺪ اﻟﻔﻨﺎء ﻓﻈﻬﻮر اﻻﺳﻢ اﻟﻌﺰﻳﺰ ﻫﻨﺎﻟﻚ ﻛﻈﻬﻮر ﺳﺎﺋﺮ‬
‫اﻷﲰﺎء ﻷﻧ ّﻬﺎ ﺣﻀﺮة اﻟﺬات ﰲ ﻧﻔﺴﻬﺎ ﻓﺘﻌّﲔ ﻓﻴﻬﺎ أﲰﺎؤﻫﺎ ﻟﺬاﺗﻬﺎ ﻓﻼ أﺛﺮ‬
.‫ﻫﻨﺎﻟﻚ ﻟﻸﻏﻴﺎر‬
The elite of the elite are the annihilated ones of whom no trace remains. No
quality or name is determined in them. Calling them the “elite of the elite” is
metaphorical because their station is beyond all relation to being elite or
common. As for those who are above them still—the people of subsistence after
annihilation—theirs is a different discussion altogether. As such, the Mighty is
manifest in its properties at the stages of the spiritual elite as well, and it is even
greater in manifestation at the stage of the elite of the elite where divine
dominance is utterly overwhelming. As for the stages of those who subsist in
God after annihilation, the manifestation of the Mighty at their stage is identical
to the manifestation of all the other names because it is the presence of the
Essence Itself. Therein, all the names become determined through the Essence,
where there is no trace of alterity.

‫اﲰﻪ اﻟﻜﺎﰲ ﺟّﻞ وﻋﻼ‬

Al-Kāfī: The Sufficer

21.1 ١،٢١

‫ﺷﺎﻫﺪه ﰲ ﺳﻮرة اﻟﺒﻘﺮة ﻗﻮﻟﻪ ﺗﻌﺎﱃ }َﻓَﺴَﻴْﻜِﻔﻴَﻜُﻬُﻢ ٱﷲُ{ وﱂ ﻳﺬﻛﺮه اﻟﻐﺰاّﱄ‬

‫واﳌﺮاد اﻟﻜﺎﰲ ﺧﻠﻘﻪ أو اﻟﻜﺎﰲ ﻣﻦ ﺗﻮﻛ ﱠﻞ ﻋﻠﻴﻪ ﻓﺎﻻﻋﺘﺒﺎر اﻷّول ﻫﻮ ﻗﻮل اﳋﻠﻖ‬
‫ﺎ }َﺣْﺴِﺒﻰ‬‫ﺎ ﺣﺎﻟﻴ‬‫ﻼ وﻧﺎﻃﻘ ًﺎ وﻏﲑ ﻧﺎﻃﻖ ﻧﻄﻘﻴ‬‫ﻮا وﺳﻔًﻼ وﺟﺰًءا وﻛ‬‫ﺑﺄﺳﺮﻫﻢ ﻋﻠ‬
َ
‫ٱﷲُ{ وﻣﻌﻨﺎه اﻟﻜﺎﰲ أّﻣﺎ أﻧ ّﻪ اﻟﻜﺎﰲ ﰲ إﻇﻬﺎر اﳌﻮﺟﻮدات ﻓﻸﻧ ّﻪ ﻣﺎ أﻇﻬﺮﻫﺎ‬
‫ﻏﲑه وﻫﻲ ﻗﺪ ﻇﻬﺮت ﻓﻼ ﺷّﻚ أﻧ ّﻪ اﻟﻜﺎﰲ ﰲ إﻇﻬﺎرﻫﺎ وﻫﻲ إّﻣﺎ ﺟﻮاﻫﺮ‬
‫ﻋﻘﻠﻴّﺔ أو ﻧﻔﺴﻴّﺔ أو روﺣﺎﻧﻴّﺔ أو ﺟﺴﻤﺎﻧﻴّﺔ وإّﻣﺎ أﻋﺮاض ﻋﻠﻰ اﺧﺘﻼﻓﻬﺎ واﷲ‬
.‫ﺗﻌﺎﱃ ﰲ إﳚﺎدﻫﺎ ﻫﻮ اﻟﻜﺎﰲ وﻫﺬا ﻣﻦ دﺧﻮل اﻟﻜﺎﰲ ﰲ اﻻﺳﻢ اﳋﺎﻟﻖ ﺗﻌﺎﱃ‬
This name occurs in the Surah of the Cow in the verse: «God will suffice you
against them»150 and is not mentioned by al-Ghazālī as a divine name. It means
either the One who suffices His creation, or the One who suffices those who
trust in Him. In the first case, it is the entirety of creation—upper and lower,
part and whole, rational and nonrational animals, expressing themselves
through their states—that proclaims: «God suffices me»;151 that is, He is the
Sufficer. God is the Sufficer who makes existents manifest because only He
brings them into manifestation; and since they are manifested, He is doubtless
sufficient in making them manifest, either as substances of the intellect, the self,
the spirit, or the body, or as accidents in all their diversity. So God is the
Sufficer in existentiating these existents. In all of this, moreover, the Sufficer is
included within the Creator.

21.2 ٢،٢١

‫وﻳﺪﺧﻞ أﻳًﻀﺎ ﰲ اﻻﺳﻢ اﻟﺮّزاق ﻓﻴﻜﻮن ﻫﻮ اﻟﻜﺎﰲ ﺗﻌﺎﱃ اﻟﻜﺎﻓﻞ أرزاق‬

‫اﻟﻌﺒﺎد وأرزاق اﻟﻌﺒﺎد ﳐﺘﻠﻔﺔ ﲝﺴﺐ اﺧﺘﻼف أﻏﺬﻳﺘﻬﺎ ﻓﺄّﻣﺎ اﻟﻘﻠﻢ اﻷﻋﻠﻰ ﻓﺮزﻗﻪ‬
‫اﻟﺘﺠﻠ ّﻲ وﻫﻮ ﻣﻘﺘﻀﻰ اﻻﺳﻢ اﻟﺮّزاق ﰲ ﺣﻀﺮة اﻷزل واﻟﺮزق ﻫﻨﺎك ﻧﻮر‬
‫وﺣﻘﻴﻘﺘﻪ اﳌﺪد اﻟﺬي ﻳﺘ ّﺼﻞ ﺑﺎﻟﻘﻠﻢ اﻷﻋﻠﻰ ﻓﻴﺼﲑ ﻛﺘﺎﺑﺔ ﻋﻘﻠﻴّﺔ ﰲ ﺻﻔﺤﺔ اﻟﻠﻮح‬
‫اﶈﻔﻮظ واﻟﻘﻠﻢ ﰲ ﺗﻠﻚ اﳊﻀﺮة ﻟﻴﺲ ﻟﻪ ﻏﺬاء إّﻻ ذﻟﻚ اﳌﺪد ﻓﻬﻮ ﻛﺎف‬
‫ﺗﻌﺎﱃ ﰲ اﺳﺘﻤﺮار ذﻟﻚ اﻟﺮزق وﻳﺘﻔّﺼﻞ ذﻟﻚ اﻟﺮزق ﰲ اﻟﻠﻮح وﻳﻈﻬﺮ ﻓﻴﻤﺎ دوﻧﻪ‬
‫إﱃ ﺣﻀﺮة اﻷﺟﺴﺎم ﻓﺘﻐﺘﺬي اﻷﺟﺴﺎم ﻣﻨﻪ أﻏﺬﻳﺔ ﳐﺘﻠﻔﺔ ﲝﺴﺐ ﻗﻮاﺑﻠﻬﺎ‬
.‫ﻓﺘﺘﻔّﺼﻞ ﺣﻘﺎﺋﻖ اﻻﺳﻢ اﻟﻜﺎﰲ ﰲ أﻃﻮار اﻷرزاق إﱃ اﻷﺑﺪ‬
 It is also included within the Provider: He is the Sufficer in that He
undertakes the provisions of His servants, and the provisions of His servants
differ according to their different types of nourishment. The Supreme Pen
provides self-disclosure, a dictate of the Provider in the presence of
beginninglessness. There, provision is light, and its reality is the ink connected
to the Supreme Pen, becoming an intellective inscription upon the surface of
the Preserved Tablet. The Pen in that presence has no nourishment but for that
ink. God suffices the continuation of the provision, which becomes
differentiated in the Tablet and manifests beneath it in the presence of
corporeal bodies. The corporeal bodies are nourished from it in diverse
manners in accordance with their receptivity. The realities of the Sufficer
therefore differentiate endlessly throughout the stages of provision.

21.3 ٣،٢١

‫وإن أردت اﻻﺧﺘﺼﺎر ﰲ اﻻﺳﻢ اﻟﻜﺎﰲ ﻓﻠﺘﻘﻞ إﻧ ّﻪ ﻛﺎف ﰲ ﻇﻬﻮر ﻣﻘﺘﻀﻴﺎت‬

‫اﻷﲰﺎء ﻛﻠ ّﻬﺎ وﻫﻲ ﻻ ﺗﺘﻨﺎﻫﻰ ﻓﻴﻜﻮن ﺗﻔﺼﻴﻞ اﻻﺳﻢ اﻟﻜﺎﰲ ﻻ ﻳﺘﻨﺎﻫﻰ وﻟﻮ‬
‫أﺧﺬُت ﰲ ﺗﻔﺼﻴﻞ أﺣﻜﺎﻣﻪ ﻻﺳﺘﻨﻔﺬُت ﻋﻤﺮ اﻟﺪﻧﻴﺎ ﺛّﻢ ﻻ ﺗﻜﻮن ﻧﺴﺒﺔ ﻣﺎ‬
‫ذﻛﺮﺗُﻪ إﱃ ﻣﺎ ﱂ أذﻛﺮه إّﻻ ﻛﻨﺴﺒﺔ اﳌﺘﻨﺎﻫﻲ إﱃ ﻏﲑ اﳌﺘﻨﺎﻫﻲ إذ ﻻ ﺗﺘﺤﻘّﻖ‬
‫ﺑﻴﻨﻬﻤﺎ ﻧﺴﺒﺔ ﳏّﺼﻠﺔ ﺛّﻢ إّن ﻛّﻞ ﺷﻲء ﻛﻔﻰ ﺷﻴﺌ ًﺎ ﰲ ﺷﻲٍء أّي ﺷﻲء ﻣﻦ‬
‫اﻻﻋﺘﺒﺎرات ﻛﺎن ﻫﻮ ﻣﻦ ﺗﺼُﺮف اﻻﺳﻢ اﻟﻜﺎﰲ ﺗﻌﺎﱃ ﻷّن اﳌﻌﺎﻧﻲ ﻻ ﳛﻤﻠﻬﺎ إّﻻ‬
‫اﻟﺬات وﻻ ذات إّﻻ ﻟﻪ وﻛّﻞ ﻓﻌﻞ أو ﺻﻔﺔ ﻓﻠﻪ ذات وﻻ ذات إّﻻ ﻟﻪ ﻓﲑﺟﻊ‬
‫اﳊﻜﻢ إﱃ أن ﻧﻘﻮل ﻻ ﻫﻮ إّﻻ ﻫﻮ وﻟﻨﻘﻒ ﻫﻨﺎ ﻓﻴﻜﻮن ﻫﺬا ﻛﺎﻓﻴ ًﺎ واﻟﻜﺎﰲ‬
.‫ﻫﻮ ﺗﻌﺎﱃ‬
If you desire a summary of the Sufficer, you could say that God suffices in
manifesting the dictates of all the names, which are infinite. As such, the
differentiations of the Sufficer are infinite too. If I started to detail all the
properties of the Sufficer, it would take the rest of time. Even then, the
correspondence between what I did and did not mention would be like the
correspondence between the finite and the infinite. For an actual
correspondence between the two cannot be realized. Moreover, anything that
suffices another thing, in any possible sense, comes from the controlling power
of the Sufficer. Supersensory meanings are only borne by the Essence, and
there is no essence but that it belongs to Him. And since every action or quality
has an essence, there is no essence but that it belongs to Him. Thus, all we can
say is that there is only He. Let us halt here, for this much suffices; and God is
the Sufficer.

‫اﲰﻪ اﻟﺮؤوف ﺗﻌﺎﱃ‬

Al-Raʾūf: The Kind

22.1 ١،٢٢

‫س ﻟ ََﺮُءوٌف ﱠرِﺣﻴٌﻢ{ وﻫﺬا اﻻﺳﻢ‬

ِ ‫وآﻳﺘﻪ ﻣﻦ اﻟﺒﻘﺮة ﻗﻮﻟﻪ ﺗﻌﺎﱃ }ِإﱠن ٱﷲَ ﺑِﭑﻟﻨﱠﺎ‬
‫اﻟﻜﺮﻳﻢ ذﻛﺮه اﻟﻐﺰاّﱄ واﻟﺒﻴﻬﻘﻲ وأﺑﻮ اﳊﻜﻢ وﻓﻴﻪ أرﺑﻊ ﻟﻐﺎت َرُؤوٌف ﻣﻀﻤﻮم‬
ّ
‫اﳍﻤﺰة ُﻣﺸﺒﻌﺔ وَرُؤٌف ﻣﻀﻤﻮم اﳍﻤﺰة ﻏﲑ ُﻣﺸﺒﻌﺔ وَرأْف ﺑﺈﺳﻜﺎن اﳍﻤﺰة وﺣﻜﻰ‬
‫ وﻗﺎﻟﻮا ﰲ اﺷﺘﻘﺎﻗﻪ ﻣﻦ‬.‫اﻟﻜﺴﺎﺋﻲ واﻟﻔّﺮاء ِرﺋ ْﻒ ﺑﻜﺴﺮ اﻟﺮاء وإﺳﻜﺎن اﳍﻤﺰة‬
ّ
‫ﺷّﺪة اﻟﺮﲪﺔ رﺋﻒ اﻟﻌﺮاق ﻟﺮأﻓﺘﻪ ﺑﺄﻫﻠﻪ ﻓﻤﻌﻨﻰ اﻻﺳﻢ ﺷّﺪة اﻟﺮﲪﺔ ﻓﲑﺟﻊ إﱃ‬
‫اﻻﺳﻢ اﻟﺮﺣﻴﻢ ﲞﺼﻮص وﺻﻔﻪ وأّﻣﺎ ﺑﻌﻤﻮم وﺻﻔﻪ ﻓﲑﺟﻊ ﻣﻊ اﻷﲰﺎء اﻟﻮﺟﻮدﻳ ّﺔ‬
‫إﱃ اﻻﺳﻢ اﻟﺮﺣﻢـٰن ﰲ ﺣﻘﻴﻘﺔ اﻻﺳﻢ اﻟﺮﺣﻴﻢ وﻗﺪ ُﺷﺮﺣﺖ ﻓﻨﺴﺘﻐﲏ ﺑﻬﺎ ﻋﻦ‬
.‫إﻋﺎدﺗﻬﺎ ﻫﺎﻫﻨﺎ‬
It occurs in the Surah of the Cow in the verse: «Truly God is Kind and Merciful
toward people».152 This noble name is mentioned by al-Ghazālī, al-Bayhaqī,
and Ibn Barrajān as a divine name. The name Raʾūf has four dialectical variants:
Raʾūf with a prolonged glottal stop and a long “ū” vowel; Raʾuf with a shortened
glottal stop and a short “u” vowel; Raʾf with an unvoweled glottal stop; and,
according to al-Kisāʾī and al-Farrāʾ, Riʾf with the “r” taking an “i” vowel and
followed by an unvoweled glottal stop. The latter variant is said to derive from
the notion of intense mercy. The farmland of Iraq is known as al-Riʾf because of
how kind it is to those who live off it. The name therefore denotes intense
mercy, and it traces back to the Ever-Merciful through this specific quality. Its
general quality is traced back along with the names of existence to the All-
Merciful, through the reality of the Ever-Merciful. This has already been
explained, so there is no need to repeat it here.

‫اﲰﻪ اﻹﻟ ٰﻪ اﻟﻮاﺣﺪ ﺗﻌﺎﱃ‬

Al-Ilāh al-Wāḥid: The One God

23.1 ١،٢٣

‫وآﻳﺘﻪ ﻣﻦ ﺳﻮرة اﻟﺒﻘﺮة }َوِإ َٰﳍُُﻜْﻢ ِإﻟ ٌَٰﻪ َٰوِﺣٌﺪ{ وأﲨﻊ اﻟﺜﻼﺛﺔ ﻋﻠﻰ ذﻛﺮه وﻫﻮ‬
‫ﻣﺸﺘّﻖ ﻣﻦ اﻹٰﳍﺔ وﻫﻲ اﻟﻌﺒﺎدة وﻣﻌﻨﺎه اﳌﺴﺘﺤّﻖ ﻟﻌﺒﺎدة ﺧﻠﻘﻪ دون ﻣﻦ ﻧﺴﺒﻮا‬
‫إﻟﻴﻪ اﻹٰﳍﺔ وﻟﺬﻟﻚ أﻛ ّﺪه ﺑﻘﻮﻟﻪ }ِإﻟ ٌَٰﻪ َواِﺣٌﺪ{ أي اﳌﻌﺒﻮد ﺣﻘﻴﻘﺔ ﻫﻮ اﻹﻟ ٰﻪ‬
‫وﺣﺪه ﺗﺒﺎرك وﺗﻌﺎﱃ واﻟﻌﺒﺎدة ﺧﻀﻮع ﻣﻦ اﻟﻌﺎﺑﺪ ﻟﻠﻤﻌﺒﻮد وﻳﻈﻬﺮ ذﻟﻚ اﳋﻀﻮع‬
‫ﺑﺼﻮر ﻣﺸﺮوﻋﺔ وﺗﻠﻚ اﻟﺼﻮر ﻣﺬﻛﻮرة ﰲ اﻟﻌﺒﺎدات ﻣﻦ ﻛﺘﺐ اﻟﻔﻘﻪ وﺑﺼﻮر‬
‫أﺧﺮى ﰲ ﻣﻌﻨﻰ اﻟﺼﻮر اﳌﺸﺮوﻋﺔ ﻓﻬﻲ ﻛﺎﳌﻘﻴﺴﺔ ﻋﻠﻴﻬﺎ ﻓﻬﻲ ﻓﺮوع إن ﺻﺪق‬
‫اﻟﻘﻴﺎس وإّﻻ ﻓﺸﺒﻴﻬﺔ ﺑﺎﻟﻔﺮوع واﳌﺜﻤﺮ ﻣﻦ ﻫﺬه اﻟﻔﺮوع ﻫﻮ ﻣﺎ ﺻﺪق ﻓﻴﻪ‬
.‫اﻟﻘﻴﺎس‬
It occurs in the Surah of the Cow in the verse: «Your God is One God».153 All
three eminent scholars agree that it is a divine name. It derives from “worship,”
and it means the One who deserves worship from His creatures, to the
exclusion of all others to whom they may ascribe divinity. Thus He emphasizes
it by saying: «One God»; that is, the only true Object of worship is the One
blessed and exalted God. Worship, moreover, is the subordination of the
worshipper to the Worshipped, and that subordination manifests through
legally prescribed forms, which are mentioned in the discussions on ritual in the
books of law. It also manifests through supersensory rituals that accord with the
legally prescribed ones. These forms of worship are, as it were, analogously
accordant with the legally prescribed forms. If the analogy is sound, then they
are branches of the legally prescribed forms of worship; otherwise, they
resemble them. Of these branches, those that accord with the legally prescribed
forms are the ones that bear fruit.

23.2 ٢،٢٣

‫واﻟﺜﻤﺮة ﺑﺎﻟﻨﺴﺒﺔ إﱃ اﻟﻌّﺒﺎد ﺣﺼﻮل اﻟﻮﻋﺪ اﳉﻤﻴﻞ وﺑﺎﻟﻨﺴﺒﺔ إﱃ اﻟﺼﻮﻓﻴّﺔ ﺗﻬﻴّﺆ‬

‫اﻟﻨّﻔﻮس ﻟﻠﻌﺮﻓﺎن ﺑ ﻛﻴﺘﻬﺎ ﻣﻦ اﻷﺧﻼق اﳌﺬﻣﻮﻣﺔ وﰲ ﺿﻤﻦ ذﻟﻚ ﳏّﺒﺔ اﳋﻠﻖ ﳌﻦ‬
‫زﻛﺖ ﻧﻔﺴﻪ وﲦﺮﺗﻬﺎ ﺑﺎﻟﻨﺴﺒﺔ إﱃ اﻟﻌﺎرﻓﲔ أﻫﻞ اﻟﺴﻔﺮ اﻷّول أﻋﻠﻰ ﻣﻦ ﲦﺮﺗﻬﺎ‬
‫ﻟﻠﻤﺤّﺒﲔ واﶈّﺒﻮن ﻓﻮق رﺗﺒﺔ اﻟﺼﻮﻓﻴّﺔ وﲢﺖ رﺗﺒﺔ اﻟﻌﺎرﻓﲔ وﲦﺮﺗﻬﺎ ﻟﻠﻤﺤّﺒﲔ‬
‫ﺣﻼوة اﳌﻮاﺟﻴﺪ واﻷﺣﻮال وﻟّﺬﺗﻬﺎ دون ﻣﺸﺎﻫﺪة ﻓﻬﻢ ﻣﺘﻨّﻌﻤﻮن ﺑﻌﺬاب اﻟﻄﻠﺐ‬
‫اﻟﺸﺪﻳﺪ وﻫﻢ ﰲ اﻟﺮﺗﺒﺔ اﻷوﱃ ﻣﻦ ﻣﺮاﺗﺐ أﻫﻞ اﻟﺴﻤﺎع وﻫﻢ أﺣّﻖ ﺑﻪ ﻣﻦ‬
‫اﻟﺼﻮﻓﻴّﺔ ﻻ ﻣﻦ اﻟﻌﺎرﻓﲔ وﻣﻦ أﻧﻜﺮ اﻟﺴﻤﺎع ﻋﻠﻰ اﻟﻌﺎرﻓﲔ أو اﶈّﺒﲔ ﻓﻘﺪ ﻇﻠﻢ‬
‫ﺑﻮﺿﻊ اﻹﻧﻜﺎر ﰲ ﻏﲑ ﻣﻮﺿﻌﻪ ﻓﻴﻤﺎ ذﻛﺮﻧﺎ ﺑﻌﺾ ﲦﺮات اﻟﻌﺒﺎدة واﻟﻌﺒﺎدة ﳐﺘﻠﻔﺔ‬
‫ﲝﺴﺐ ﻣﺮاﺗﺐ اﻟﻌﺎﺑﺪﻳﻦ وإن ﲨﻌﺘﻬﻢ اﻟﺼﻮر اﳌﺸﺮوﻋﺔ ﻇﺎﻫًﺮا ﻓﻬﻢ ﳐﺘﻠﻔﻮن ﰲ‬
.‫ﺗﻨﺎوﳍﺎ‬
The fruit for the worshippers is the fulfillment of the beautiful promise of the
Garden. For the Sufis, it is the readiness of their souls for direct recognition by
purifying them of blameworthy character traits; a further fruit resulting from
this is that those whose hearts have been purified are loved by people. For the
recognizers who are on the first journey, the fruit of worship is higher than the
fruit of the lovers, and the lovers are higher in rank than the Sufis and lower
than the recognizers. For the lovers, the fruit of worship is the sweetness of
ecstasy and the delights of the spiritual states that they enjoy, but without
witnessing the Real. They find enjoyment in the pain of their quest, and they
occupy the first of the levels of those who participate in sessions of devotional
music and poetry.154 Moreover, they are more worthy than the Sufis, but less
worthy than the recognizers. Those who disapprove of the recognizers and the
lovers for participating in sessions of devotional music and poetry have done
them wrong by censuring them inappropriately, per some of the fruits of
worship that we have mentioned. For worship differs according to the ranks of
the worshippers; they vary in how they partake of them even though they all
outwardly share the same legally prescribed forms.
 23.3 ٣،٢٣

‫وأّﻣﺎ ﰲ اﻟﻔﺮوع اﳌﻘﻴﺴﺔ ﻋﻠﻴﻬﺎ ﻓﻠﻴﺴﺖ اﻟﺼﻮر ﻓﻴﻬﺎ إّﻻ ﲝﺴﺐ أﻫﻞ اﻟﻌﺒﺎدة‬
‫ﻓﻠﻜّﻞ ﻣﻘﺎم ﻣﻨﻬﻢ ﻋﺒﺎدة ﺗﺼﺪر ﻋﻨﻬﻢ ﺑﻞ وﲝﺴﺐ ﻛّﻞ اﺳﺘﻌﺪاد ﺑﻞ وﲝﺴﺐ‬
‫ﻛّﻞ ﺷﺨﺺ ﺑﻞ وﲝﺴﺐ ﻛّﻞ زﻣﺎن وﻣﻜﺎن ﺑﻞ وﲝﺴﺐ أﻣﺰﺟﺔ اﻟﻌّﺒﺎد وﻣﺎ‬
‫ﻳﻠﺤﻖ وﺟﻮدﻫﻢ ﻣﻦ اﻟﻠﻮاﺣﻖ واﳌﻘﺎرﻧﲔ وﲝﺴﺐ ﻣﺎ ﺗﺼﻞ ﻗﺪرﺗﻬﻢ إﱃ ﻋﻤﻠﻪ أو‬
‫إﱃ ﺗﺮﻛﻪ ﻓﺈّن ﻋﺒﺎدﺗﻬﻢ ﻣﻨﻬﺎ أﻓﻌﺎل وﻣﻨﻬﺎ ﺗﺮوك ﻫﻲ ﰲ أﲦﺎرﻫﺎ ﻛﺎﻷﻓﻌﺎل ﰲ‬
‫وﻗﺖ أو ﺣﺎل أو ﻣﺮﺗﺒﺔ وﰲ وﻗﺖ أو ﺣﺎل أو ﻣﺮﺗﺒﺔ ﻫﻲ أﻋﻠﻰ وﻫﺬه‬
‫اﻷﻓﻌﺎل واﻟﱰوك ﻫﻲ ﻣﺘﻨﻘّﻠﺔ ﻻ ﺗﺴﺘﻘّﺮ ﻣﻦ أﺟﻞ ﻋﺪم اﺳﺘﻘﺮار أﻫﻞ اﻟﺴﻠﻮك ﰲ‬
‫ﻣﻘﺎم واﺣﺪ وﺗﻠﻚ اﻟﺘﻨﻘّﻼت ﺗﻘﺘﻀﻲ أّن ﻣﺎ ﻛﺎن واﺟﺒًﺎ أن ﻳُﻔﻌﻞ ﻓﻴﺼﲑ واﺟﺒًﺎ‬
‫ﱰك وﺑﺎﻟﻌﻜﺲ وﻣﻨﻪ ﻗﻮﳍﻢ ﺣﺴﻨﺎت اﻷﺑﺮار ﺳﻴّﺌﺎت اﳌﻘّﺮﺑﲔ وﺑﺎﻟﻌﻜﺲ وﻣﻦ‬ َ ‫أن ﻳ‬
‫ﲨﻠﺔ اﻟﺘﻨﻘّﻞ أّن ﻣﺎ ﻳﻜﻮن ﺑﺎﻷﻓﻌﺎل اﻟﺒﺪﻧﻴّﺔ ﻳﻌﺘﺎض ﻋﻨﻪ ﺑﺎﻟﺘﻮّﺟﻬﺎت اﻟﻘﻠﺒﻴّﺔ‬
‫واﻟﺮوﺣﺎﻧﻴّﺔ واﳌﻌﻨﻮﻳ ّﺔ اﻟﻌﻘﻠﻴّﺔ واﻟﺬوﻗﻴّﺔ واﻟﺸﻬﻮدﻳ ّﺔ وﻣﺮاﺗﺐ ﻓﻴﻤﺎ ﺑﲔ ذﻟﻚ وﻓﻴﻤﺎ‬
‫ﻓﻮﻗﻪ ﻻ ﻳﻌﺮﻓﻬﺎ وﻳﺮﺷﺪ إﱃ ﺳﻠﻮﻛﻪ ﻣﻦ ﻏﲑ ﻏﻠﻂ إّﻻ اﳌﻜﻤﻠﻮن ﻟﻠﺴﻔﺮ اﻟﺜﺎﻧﻲ‬
.‫اﻵﺧﺬون ﰲ اﻟﺴﻔﺮ اﻟﺜﺎﻟﺚ‬
The forms of the branches that are analogous to the legally prescribed acts of
worship are in keeping with the particularities of the worshippers, for each of
their stations has a form of worship that issues from it. In fact, the forms are in
keeping with each worshipper’s individual preparedness, with every time and
place, with each worshipper’s constitution and whatever is connected to their
being, and with the worshipper’s capacity to perform or not perform certain
deeds. For their worship consists of actions and abstentions akin to actions in
terms of their fruits, at specific times, states, or levels. At other times, states, or
levels, the abstentions are higher still. These actions and abstentions, moreover,
are in constant motion. They never settle, because the wayfarers never settle in
one station. These constant motions require that what was once an obligatory
action can become an obligatory abstention, and vice versa; whence the
expression “The beautiful deeds of the pious are the ugly deeds of those
brought near to God,”155 and vice versa. An aspect of this constant motion is
how that which takes place through bodily activity can be replaced by the
turning of the heart and the spirit, and of supersensory intelligence, tasting, and
witnessing. There are levels between and above these that are not known, and
whose path is not discovered, except by those who have completed the second
journey and are undertaking the third journey.

23.4 ٤،٢٣

‫وﻛّﻞ ﻫﺬه ﻣﺂﺧﺬ داﺧﻠﺔ ﰲ اﻟﻌﺒﺎدات اﻟﱵ ﻳﺴﺘﺤﻘّﻬﺎ اﻹﻟ ٰﻪ ﺗﻌﺎﱃ وﻟﻪ إﱃ ﻛّﻞ‬
‫ﻋﺒﺎدة ﻧﺴﺒﺔ ﺗﻘﺘﻀﻲ ﺧﺼﻮﺻﻴّﺔ ﲝﺴﺐ اﻟﺮﺗﺒﺔ اﻟﱵ ﻫﻲ ﻓﻴﻪ وﻣﻦ ﺣﺼﻞ ﻟﻪ‬
‫ﻗﻄﻊ أﻃﻮارﻫﺎ ﻛﻠ ّﻬﺎ ﻓﻘﺪ ﺣﺼﻠﺖ ﻟﻪ اﻟﻌﺒﺎدة ﲝﺴﺒﻬﺎ ﻛﻠ ّﻬﺎ وﻳﻨﺎل ﲦﺮﺗﻬﺎ ﻛﻠ ّﻬﺎ ﰲ‬
‫ﻧَﻔﺲ واﺣﺪ وﻳﻜﻮن ﻧﻮﻣﻪ وﻳﻘﻈﺘﻪ ﰲ ﺣﺼﻮل ذﻟﻚ ﺳﻮاء وﻟﻴﺲ ﻟﺼﺎﺣﺐ ﻣﻘﺎم‬
‫ﻣﻦ ﻫﺬه اﳌﻘﺎﻣﺎت ﻛﻠ ّﻬﺎ ﻋﻠﻴﻪ اﻃ ّﻼع وﻟﻪ اﻻﻃ ّﻼع ﻋﻠﻰ ﻛّﻞ ﻋﺎﺑﺪ وﻋﺒﺎدة ﳑّﺎ‬
‫ﲢﺖ ﻣﻘﺎﻣﻪ واﻟﻐﺎﻟﺐ ﻋﻠﻰ ﻣﻦ ﻫﺬا ﺣﺎﻟﻪ أن ﻻ ﻳﻌَﺮف وﻻ ﻳﻌﻈّﻢ وﻻ ﻳﻌﱰف‬
.‫ﺑﻪ إّﻻ ﻣﻦ ﻗﺮب ﻣﻦ ﻣﻘﺎﻣﻪ ورﻣﻰ ﰲ ﻣﺮاﻣﻲ ﻣﺮاﻣﻪ‬
These variations all pertain to the forms of worship that God deserves. He in
turn has a relation to every form of worship that is specifically in keeping with
its level. The one who traverses all of its stages is able to actualize worship in
keeping with every level, and in a single breath reaps all their fruits. These he
attains during both sleep and wakefulness. Those who are only at one of these
stations have no cognizance of him, yet he has cognizance of every worshipper
and every form of worship beneath his station. Those who are in this state tend
to be unrecognized, unacknowledged, and unacclaimed, except by those who
are close to their station or who share the same hunting grounds.

23.5 ٥،٢٣

‫ﻓﻘﺪ ذﻛﺮُت ﰲ ﻫﺬا اﻟﻜﻼم ﻛﻠ ّﻴّﺎت اﻟﻌﺒﺎدة ا ﺘﻠﻔﺔ اﻷﺣﻜﺎم اﳋﺎرج ﺗﻔﺼﻴﻠﻬﺎ‬
‫ﻋﻦ إدراك اﻟﻌﻮاّم وﻛﻠ ّﻬﺎ ﻣﻦ ﻣﺮاﺗﺐ ﺗﻌﻠ ّﻘﺎت اﻹﻟ ٰﻪ اﻟﻮاﺣﺪ ﺗﻌﺎﱃ وﻟﻸﲰﺎء ﻋﺒﺎدة‬
‫ﺗﻮّﺟﻬﻬﺎ إﱃ اﳌﺴّﻤﻰ واﳌﺴّﻤﻰ واﺣﺪ ﰲ اﳌﺴّﻤﻴﺎت وﻟﻠﺼﻔﺎت ﻋﺒﺎدة ﺗﻮّﺟﻬﻬﺎ إﱃ‬
‫اﳌﻮﺻﻮف ﺑﻬﺎ ﻛﺎﻧﺖ ﻣﺎ ﻛﺎﻧﺖ ﰲ ﲨﻴﻊ أﻧﻮاع اﻟﺼﻔﺎت وﻟﻠﺬات ﺗﻮّﺟﻪ ﺑﺎﻟﻌﺒﺎدة‬
‫ﺑﺎﻋﺘﺒﺎر ﻛّﻞ ﻣﺎ ﺗﻮّﺟﻪ إﻟﻴﻬﺎ ﻣﻦ اﻷﲰﺎء واﻷﻓﻌﺎل واﻟﺼﻔﺎت ﺑﺄﻧﻮاع اﻟﻌﺒﺎرات‬
 ‫ﻟﻘﻴﺎﻣﻬﺎ ﰲ ﻛّﻞ ﻃﻮر ﺑﻮﺟﻮده وﲟﺮاﺗﺐ وﺟﻮده وﺑﱪازخ ﻣﺎ ﺑﻴﻨﻬﻤﺎ ﻛﻤﺎ ﻗﻠُﺖ‬
‫َﻏ ْ ِﲑِه‬ ‫ﻟَِﺸﻴِْﺌﻴﱠِﺔ‬ ‫َﳎَﺎٌل‬ ‫َﻣْﻌَﻨﻰ‬ ‫ﺗََﺼﺎِرﻳِﻒ‬ ‫ِﰲ‬ ‫َﻓﻤﺎ‬
ِ‫ٱﻟ ْ َﻮﺟﻮد‬
ُ ُ
‫َﺳ ْ ِﲑِه‬ ‫َﻣَﺪى‬ ‫ِﰲ‬ ‫ﺗََﻨﱡﻮِﻋِﻪ‬ ‫ِﻣﻨُْﻪ‬ ‫َوَﻻ ِﻓﻴِﻪ ِإﱠﻻ ٱﻟ ﱠِﺬي‬
‫ِﰲ‬
‫ُد ِﻣْﻦ َﺧ ْ ِﲑَﻫﺎ ِﻫﻲ ِﻣْﻦ‬ ‫َﻣﺎ‬ ‫ﻟ َُﻪ‬ ‫ُﺷُﺆوٌن‬ ‫َوﺗِﻠ َْﻚ‬
َ
‫َﺧ ْ ِﲑِه‬ ‫ٱﻟ ُْﻮُﺟﻮ‬

I have mentioned in this discussion the universal forms of worship whose

properties are diverse, and whose particularities are beyond the purview of the
ordinary believers. These all pertain to levels of connection to the One God.
Furthermore, the names themselves engage in worship by turning their face
toward the Named, and the Named is One among the named things. The
qualities also engage in worship by turning toward the object that they qualify,
whatever that may be among the different kinds of qualities. Finally, the
Essence Itself turns in worship with respect to all the names, acts, and qualities
that turn toward It, in all their variety of expressions. For the Essence sustains
their existence, their levels of existence, and the liminal positions between
those levels. To this effect, I once wrote:
In the vicissitudes of the realm of existence
there is no room for the thing-ness of other-than-He.
All things therein come from Him,
as variegated as they are throughout the course of their journey;
Such are His workings, while existence
is choiceless, since it is as He chooses.156

‫اﲰﻪ اﻟﺸﺪﻳﺪ اﻟﻌﺬاب ﺟﻠ ّﺖ ﻗﺪرﺗﻪ‬

Al-Shadīd al-ʿAdhāb: The Severe in

Chastisement
 24.1 ١،٢٤

‫آﻳﺘﻪ ﻣﻦ ﺳﻮرة اﻟﺒﻘﺮة ﻗﻮﻟﻪ ﺗﻌﺎﱃ }َوَأﱠن ٱﷲَ َﺷِﺪﻳُﺪ ٱﻟ َْﻌَﺬاِب{ واﻧﻔﺮد ﺑﺬﻛﺮه‬
‫أﺑﻮ اﳊﻜﻢ ﺑﻦ ﺑّﺮﺟﺎن وﺷّﺪة اﻟﻌﺬاب ﻗّﻮﺗﻪ وﻣﻨﻪ ﺑﻠﻮغ اﻷﺷّﺪ أي ﻛﻤﺎل اﻟﻘّﻮة‬
‫واﻟﻌﺬاب ﺿّﺪ اﻟﻨﻌﻴﻢ ﻓﺎﻟﻌﺬاب إدراك اﳌﻨﺎﻓﺮ واﻟﻨﻌﻴﻢ إدراك اﳌﻼﺋﻢ إّﻻ أﻧ ّﻪ ﻻ‬
‫ﳜﺘّﺺ اﻟﻨّﻌﻴﻢ واﻟﻌﺬاب ﺑﺄﻫﻞ اﻹدراك وإن اﺷﱰك اﻟﻨّﻌﻴﻢ واﻟﻌﺬاب ﰲ اﻹدراك‬
‫إّﻻ أّن اﻹدراك ﰲ ﻧﻈﺮ أﻫﻞ اﻷذواق أﻋّﻢ ﻣﻨﻪ ﰲ اﺻﻄﻼح اﻟﻌﻠﻤﺎء وذﻟﻚ‬
‫ﻷّن أﻫﻞ اﻷذواق ﻧﻈﺮوا إﱃ ﺣﻘﻴﻘﺔ اﻟﻌﺬاب ﻓﻮﺟﺪوه ﻫﻮ ﺣﻘﻴﻘﺔ اﻟﻨﻌﻴﻢ ﻟﻜّﻦ‬
‫اﻟﻘﻮاﺑﻞ ا ﺘﻠﻔﺔ أوﺟﺒﺖ أن ﺗﻜﻮن اﳊﻘﻴﻘﺔ اﻟﻮاﺣﺪة ﳐﺘﻠﻔﺔ وﺳﺘﺠﺪ ﻣﺼﺪاق‬
.‫ذﻟﻚ ﰲ ﲨﻴﻊ ﻣﺮاﺗﺐ اﳌﻮﺟﻮدات‬
It occurs in the Surah of the Cow in the verse: «God is severe in
chastisement».157 Only Ibn Barrajān mentions it as a divine name. The
“severity” (shiddah) of chastisement denotes its full strength, as in the
expression “to reach full maturity (ashudd)”; that is, full strength. Chastisement
is the opposite of bliss; chastisement is to perceive that which is disagreeable,
and bliss is to perceive that which is agreeable. However, bliss and chastisement
are not specific to the perceivers, even though both are objects of perception.
For perception, according to those who know through tasting, is more general
in its meaning than it is in the conventional language of exoteric scholars. For
those who know through tasting observe the reality of chastisement and see
that it is the very reality of bliss, except that the diversity of receptacles
necessitates diversity in the one reality. You will find the truth of this in all the
levels of existents.

24.2 ٢،٢٤

‫ﺗﺮى أّن اﻷﻣﺰﺟﺔ ا ﺘﻠﻔﺔ ﻛﻴﻒ ﳜﺘﻠﻒ ﻗﺒﻮﳍﺎ ﻓﻴﻜﻮن اﻹﻧﺴﺎن اﻟﺬي‬ ‫أﻻ‬
‫ﻋﻠﻴﻪ اﻟﺒﻠﻐﻢ ﳛّﺐ اﳊﻠﻮ واﻟﺼﻔﺮاوّي ﻳﻜﺮﻫﻪ وﲣﺘﻠﻒ اﻷﻣﺰﺟﺔ ﰲ ﳏّﺒﺔ‬ ‫ﻳﻐﻠﺐ‬
‫وﺑﻐﻀﻬﺎ وﻳﺘﻨّﻌﻢ إﻧﺴﺎن ﺑﺼﺤﺒﺔ ﺷﺨﺺ ﻣﻦ اﻷﻧﺎﺳﻲ وﻏﲑه ﻳﻌّﺪ ﺻﺤﺒﺘﻪ‬ ‫اﻟﻄﻌﻮم‬
‫وﻳﺘﺤﺎّب ﻗﻮم وﻳﺘﺒﺎﻏﺾ آﺧﺮون وﻳﺘﻮّﺳﻂ ﻗﻮم اﻷﻣﺮ وﻣﺮاﺗﺐ ﻣﺎ ﺑﲔ ذﻟﻚ‬ ‫ﻋﺬاﺑ ًﺎ‬
‫ﻛﺜﲑة ﻣﻨﻬﺎ ﻣﺎ ُ َﲢّﺲ ﻓﻴﻪ اﳌﻨﺎﻓﺮة وﻣﻨﻬﺎ ﻣﺎ ﻻ ُﲢّﺲ وﻛﺬﻟﻚ اﳌﻼءﻣﺔ‬
.‫وﻣﺘﻮّﺳﻄﺎت ﻛﺜﲑة ﺑﲔ ذﻟﻚ‬
Do you not see that different bodily constitutions are diverse in their
receptivity? Someone whose constitution is dominated by phlegm loves sweets,
whereas someone who has a predominance of yellow bile hates them.
Constitutions differ in love for and dislike of certain foods. Someone may find
the company of a particular individual to be bliss, while another would consider
his company to be torture. Some groups love each other, some hate each other,
and still others find a middle way. There are many levels in between. In some
cases, the disagreeability is perceived by the senses; in others, it is not. The
same goes for agreeableness and its many intermediate levels.

24.3 ٣،٢٤

‫وﻳﺘﺠﺎوز أﻫﻞ اﻷذواق ﻫﺬا ﻣﻦ اﻹﻧﺴﺎن إﱃ اﳊﻴﻮاﻧﺎت ﻓﲑون ذﻟﻚ ﰲ‬

‫ﱪ‬
ّ ‫ﻣﺂﻛﻠﻬﺎ وﻣﺸﺎرﺑﻬﺎ وﻣﺴﺎرﺣﻬﺎ ﰲ ﻏﺬواﺗﻬﺎ وﻣﺮاوﺣﻬﺎ ﰲ ﻋﺸﻴّﺎﺗﻬﺎ ووﺣﻮش اﻟ‬
‫ﰲ اﺧﺘﻼف ﻣﻄﺎﻋﻤﻬﺎ واﻟﻄﲑ ﻣﻦ ﺟﻮارﺣﻬﺎ وﻏﲑ ﺟﻮارﺣﻬﺎ وﻛﻴﻒ ﺑﻌﻀﻬﺎ‬
‫ﻳﺘﻨّﻌﻢ ﺑﺄﻛﻞ اﻟﻠﺤﻢ وﺑﻌﻀﻬﺎ ﻳﺘﻀّﺮر ﺑﻪ أو ﻻ ﻳﺴﻴﻐﻪ وﲡﺎوزوا ذﻟﻚ إﱃ اﻟﻨﺒﺎت‬
‫واﳌﻌﺪن ﻓﻮﺟﺪوا ذﻟﻚ ﻛﺬﻟﻚ وﲡﺎوزوا ذﻟﻚ إﱃ اﻷرﻛﺎن ﻓﻮﺟﺪوه أﻳًﻀﺎ ﻛﺬﻟﻚ‬
‫ﻣﺎ ﺑﻜّﻞ ﺷﻲء اﺗ ّﺼﻞ‬‫ﻓﻮﺟﺪوا أﻳًﻀﺎ ﺑﲔ اﳌﻌﺎﻧﻲ ﺗﻨﺎﺳﺒًﺎ وﺗﻨﺎﻓًﺮا ورأوا اﻟﻨﻌﻴﻢ ﻋﺎ‬
‫ﻣﺎ ﻟﻜّﻞ ﺷﻲء اﺗ ّﺼﻞ ﺑﻪ ﻣﻨﺎﻓﺮه وإن ﱂ ﻳﻜﻦ ﻟﻪ‬‫ﺑﻪ ﻣﻼﺋﻤﻪ ووﺟﺪوا اﻟﻌﺬاب ﻋﺎ‬
‫اﻹدراك اﳌﻌﺮوف ﺣﺘ ّﻰ إّن اﻟﻨﺎر إذا ﲤّﻜﻨﺖ ﻣﻦ اﳊﻄﺐ ﺗﺼّﻮت ﺗﻨّﻌﻤﺎ ﻹدراك‬
‫اﳌﻼﺋﻢ واﳊﻄﺐ ﻳﺼّﻮت ﻹدراك اﳌﻨﺎﻓﺮ وﺑﻴﻨﻬﻤﺎ ﻧﺰاع وﺗﻐﺎﻟﺐ ﻳﺴﺘﻤّﺮ إﱃ أن‬
‫ﻳﺴﺘﺤﻴﻞ أﺣﺪﻫﻤﺎ إﱃ ﺣﻘﻴﻘﺔ ﺻﺎﺣﺒﻪ ﻓﻴﺼﲑ إﻳ ّﺎه وﺣﻴﻨﺌﺬ ﻳﺴﻜﻦ اﻟﺘﻐﺎﻟﺐ وﻗﺪ‬
‫ﻗﺎل أﻫﻞ اﻟﻄﺒﺎﺋﻊ إّن ﺑﻌﺾ اﻟﻄﺒﺎﺋﻊ ﺗﻔﺮح ﺑﺒﻌﺾ وﺑﻌﻀﻬﺎ ﺗﻨﻔﺮ ﻣﻦ ﺑﻌﺾ وﻗﺪ‬
.‫ﲢّﺐ اﻟﻄﺒﻴﻌﺔ ﻃﺒﻴﻌﺔ أﺧﺮى وﺗﻠﻚ اﻟﻄﺒﻴﻌﺔ ﺗﺒﻐﻀﻬﺎ وﺑﺎﻟﻌﻜﺲ ﰲ أﻃﻮار ﻛﺜﲑة‬
Those who know through tasting take this further. They observe that one
finds different tastes not only in humans, but also in animals. Animals differ in
their food, drink, places of pasture, and evening resting places. The beasts of
the wild differ in what they eat, as do predatory and non-predatory birds. Some
eat flesh, while others are harmed by it or cannot swallow it. Those who know
through tasting observe, moreover, that the same applies to plants and
minerals, and even to the four elements. They also observe concordance and
discordance in the supersensory meanings. They observe that bliss pervades
everything that comes into contact with what it finds agreeable, and that
chastisement pervades everything that comes into contact with what it finds
disagreeable, even though these might not be perceived in the usual way. When
fire takes hold of wood, it emits a sound of pleasure when it perceives what is
agreeable to it; and wood also emits a sound when it perceives what it finds
disagreeable. Contention and mutual struggle continue between them until one
transforms into the reality of the other, and thereby becomes it, whereupon the
conflict is resolved. Moreover, those who study the natural constituents say that
certain natural constituents rejoice in one another, while others are repelled by
one another. One natural constituent may love another, while the latter is
repelled by it; and vice versa at many stages.

24.4 ٤،٢٤

‫وﺑﺎﳉﻤﻠﺔ ﻓﺎﻟﻌﺬاب ﺣﻘﻴﻘﺔ واﺣﺪة واﻟﻨﻌﻴﻢ ﺿّﺪﻫﺎ ﻓﺎﳊّﻖ ﺗﻌﺎﱃ ﻟﻪ ﻣﻦ ﻫﺎﺗﲔ‬

‫اﳊﻘﻴﻘﺘﲔ اﲰﺎن اﳌﻨﻌﻢ واﻟﺸﺪﻳﺪ اﻟﻌﺬاب إّﻻ أّن أﻫﻞ اﻟﺸﻬﻮد ﳌ ّﺎ ﺷﻬﺪوا وﺟﺪوا‬
‫ﺟﻴﻢ اﳉﻨّﺔ ﺟﻴﻢ ﺟﻬﻨّﻢ ووﺟﺪوا ﻣﺎ ﺑﻪ ﻳﻌّﺬب ﻋﲔ ﻣﺎ ﺑﻪ ﻳﻨّﻌﻢ ﻗﺎﻟﻪ اﻟﻨﻔّﺮي‬
‫ﻓﺎﳌﻨﻌﻢ ﻫﻮ اﻟﺸﺪﻳﺪ اﻟﻌﺬاب وﻟﻮ ﻋﻠﻢ أﻫﻞ اﳊﺠﺎب ﻣﺎ ﺣﻘﻴﻘﺔ اﻟﻌﺬاب ﻟﻌﻠﻤﻮا‬
‫ﻣﻌﻨﻰ اﳌﺴﺄﻟﺔ اﻟﱵ ﺣﺎرت ﻓﻴﻬﺎ أﻓﻜﺎرﻫﻢ وﻫﻲ ﻣﻦ اﳌﻌﻀﻼت ﻋﻨﺪﻫﻢ وذﻟﻚ‬
‫ﲢّﲑﻫﻢ ﰲ ﻛﻮن اﳊّﻖ ﺗﻌﺎﱃ ﺣﻜﻢ ﻋﻠﻰ ﻗﻮم ﺑﺎﻟﻌﺬاب وﺣﻜﻢ ﻟﻘﻮم ﺑﺎﻟﻨﻌﻴﻢ‬
‫ﻓﻘﺎل ﻫﺆﻻء إﱃ اﳉﻨّﺔ وﻻ أﺑﺎﱄ وﻫﺆﻻء إﱃ اﻟﻨﺎر وﻻ أﺑﺎﱄ ﻓﻠﻮ ﺣﻘّﻘﻮا ﻣﻌﻨﻰ‬
‫ﻗﻮﻟﻪ ﻻ أﺑﺎﱄ ﻟﻌﻠﻤﻮا اﳌﺴﺄﻟﺔ وﳓﻦ ﻧﻠﻤﻊ وﻻ ﻧﻌﻠﻢ وﻧﻄﻤﻊ وﻻ ﻧﻄﻌﻢ وذﻟﻚ أّن‬
‫ﻣﻌﻨﻰ ﻻ أﺑﺎﱄ ﺗﺼﺮﻳﺢ ﺑﺎﳊﻠﻮل ﰲ اﻟﻨﻌﻴﻢ أّﻣﺎ أﻫﻞ اﳉﻨّﺔ ﻓﻔﻲ اﳉﻨّﺔ وأّﻣﺎ أﻫﻞ‬
.‫اﻟﻨﺎر ﻓﻔﻲ اﻟﻨﺎر‬
In sum, chastisement is a single reality, and blissfulness is its opposite. The
Real has two names corresponding to these two realities: the Giver of Bliss and
the Severe in Chastisement. However, to quote al-Niffarī, those who know
through witnessing witness that “the G of the Garden is the G of Gehenna, and
the source of chastisement is the source of blissfulness.” The Giver of Bliss is
therefore the Severe in Chastisement. If veiled intellects were to know the
reality of chastisement, they would know the answer to the problem that
perplexes their minds, one they consider to be an irresolvable dilemma—
namely, the fact that God decrees chastisement for one group and bliss for
another, thus proclaiming: “This group to the Garden, and I do not care! And
this group to the Fire, and I do not care!”158 Were the veiled intellect to realize
the meaning of His proclamation “I do not care,” they would know the answer
to this problem. For our part, we intimate but cannot teach others, and we
inspire but cannot feed others. The meaning of “I do not care” is an explicit
statement about dwelling in bliss: bliss for the People of the Garden in the
Garden and bliss for the People of the Fire in the Fire.

24.5 ٥،٢٤

‫وﻛﻴﻒ ﻻ ﺗﺒﺎﱄ اﻟﺬات ﻣﻦ اﺳﺘﻤﺮار ﻣﻨﺎﻓﺮة اﻟﺼﻔﺎت وﻗﺪ ﺳﺒﻘﺖ رﲪﺘﻬﺎ‬

‫ﻏﻀﺒﻬﺎ وﺻّﺤﺤْﺖ إذ ﺣﺼﺤﺺ ﺣﻘّﻬﺎ ﲟﺎ أﻇﻬﺮ إﱃ اﻟﺮﺣﻢـٰن ﻧﺴﺒﻬﺎ ﻻ ﻧ َﺴﺒﻬﺎ‬
‫ﻟﻜﻦ ﳌ ّﺎ اﻧﺴﺒﻚ ذﻫﺐ اﻟﻜﻴﺎن ﺑﺎﻟﺸﺪﻳﺪ اﻟﻌﺬاب ُﺣﺸﺮ اﳌﺘ ّﻘﻮن ﻣﻨﻪ إﱃ اﻟﺮﺣﻢـٰن‬
‫ﻓﺄﻫﻞ اﳉﻨّﺔ ﰲ اﳉﻨّﺔ وأﻫﻞ اﻟﻨﺎر ﰲ اﻟﻨﺎر واﻟﻨﻌﻴﻢ ﺑﻌﺪ اﻟﻌﺬاب ﺷﺎﻣﻞ ﳍﻤﺎ ﰲ‬
.‫ﺳﺎﺋﺮ اﻷﻃﻮار وأّي ﻋﺬاب أﺷّﺪ ﻣﻦ ﻋﺬاب ﻳﺼّﲑ ا ﺎﻟﻒ ﻣﺆاﻟﻔ ًﺎ‬
And how could the Essence not care about qualities being mutually
repellent, when Its mercy precedes Its wrath?159 It can only not care when their
truth is manifesting their primary relationship to, not their distant descent
from, the All-Merciful.160 However, when the gold of engendered things is
separated from the dross by the Severe in Chastisement, “the God-fearing are
assembled”—away from the Severe in Chastisement—“to the All-Merciful”,161
and the People of the Garden are in the Garden, while the People of the Fire
are in the Fire. Blissfulness, following chastisement, envelops both groups at
every stage; and what chastisement could be more severe than a chastisement
that renders the incompatible compatible?

24.6 ٦،٢٤
‫وﻗﺪ ﻋﻠﻢ أﻫﻞ اﻟﻄﺒﻴﻌﺔ أّن اﻟﻨﺎر ﻣﻦ ﺷﺄﻧﻬﺎ أن ﺗﻔّﺮق ا ﺘﻠﻔﺎت وﲡﻤﻊ ﺑﲔ‬
‫اﳌﺆﺗﻠﻔﺎت وأﲨﻊ أﻫﻞ اﻟﺼﻨﻌﺔ ﻋﻠﻰ أّن ﻣﻮﻟﻮدﻫﻢ اﻟﻔّﺮار ﻳﺮﺑ ّﻰ ﺣﺘ ّﻰ ﻳﺼﱪ ﻋﻠﻰ‬
‫اﻟﻨﺎر وﻛﻴﻒ ﻻ ﻳﻔﱰق اﻟﻨﺎس ﻓﺮﻗﺘﲔ أَوﻟﻴﺲ اﳍﺎدي واﳌﻀّﻞ ﺿّﺪﻳﻦ ﻓﻬﻤﺎ‬
‫ﳜﺘﻠﻔﺎن ﻻﺧﺘﻼف اﻻﲰﲔ ﺣﺘ ّﻰ ﻳﺬﻫﺐ ﲣﺎﻟﻒ اﻟﺮﲰﲔ ﻓﻴﺘ ّﻔﻘﺎ ﰲ اﻻﺳﻢ اﳉﺎﻣﻊ‬
‫ﻓﻴﺘ ّﻔﻖ ﰲ ﺣﻘّﻬﻤﺎ اﻟﻀﺎّر واﻟﻨﺎﻓﻊ وﻫﻨﺎﻟﻚ ﻳﺒﻄﻞ ﺣﻜﻢ اﻟﺸﺪﻳﺪ اﻟﻌﺬاب ﺑﺪﺧﻮﻟﻪ‬
.‫ﰲ ﺣﻘﻴﻘﺔ اﻻﺳﻢ اﻟﻮّﻫﺎب‬
Those who study nature know that fire’s task is to separate incompatibles
and bring together compatibles. All craftsmen agree that the alchemical
element of quicksilver is mercurial, and that it is disciplined through exposure
to fire. And how could it be that people do not separate into two groups? Are
the names the Guide and the Misguider not opposites? The two groups differ
on account of the difference between the two divine names so that there is no
discordance between their traces and they can come together in the All-
Comprehensive Name, where the Benefiter and the Harmer coincide. It is here
that the property of the Severe in Chastisement is nullified by inclusion within
the reality of the Bestower.

‫اﲰﻪ اﻟﻐﻔﻮر ﺗﻌﺎﱃ‬

Al-Ghafūr: The Concealing

25.1 ١،٢٥

{‫أّول وروده ﰲ اﻟﺒﻘﺮة ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ }َﻓَﻶ ِإﺛ َْﻢ َﻋﻠ َﻴِْﻪ ِإﱠن ٱﷲَ َﻏُﻔﻮٌر ﱠرِﺣﻴٌﻢ‬
‫وﻗﺪ اﺗ ّﻔﻖ اﻟﺜﻼﺛﺔ ﻋﻠﻰ إﻳﺮاده واﺷﺘﻘﺎق اﻻﺳﻢ اﻟﻐﻔﻮر ﻣﻦ اﻟﻐﻔﺮ اﻟﺬي ﻫﻮ‬
‫اﻟّﺴﱰ وﻟﺬﻟﻚ ﻗﻴﻞ اﳌﻐﻔﺮ واﻟﻐﻔﻮر واﻟﻐﻔّﺎر ِﲟﻌﻨ ًﻰ ﻓﻘﺎل اﻟﻌﻠﻤﺎء اﳌﻌﻨﻰ اﻟﺴﺎﺗﺮ‬
‫ﻟﻠﻌﻘﻮﺑﺔ ﻋّﻤﻦ ﻋﻔﺎ ﻋﻨﻪ وﻗﻴﻞ اﻟﺴﺎﺗﺮ ﻟﺬﻧﻮب ﻣﻦ ﻋﻔﺎ ﻋﻨﻪ ﻓﻴﻜﻮن داﺧًﻼ ﰲ‬
‫اﻻﺳﻢ اﻟﻌﻔّﻮ ﺑﻬﺬا اﳌﻌﻨﻰ وﻳﺪﺧﻞ ﰲ اﻻﺳﻢ اﻟﺮﺣﻴﻢ ﻛﻤﺎ ﻗﺎل }َﻻ ﺗَﻘَْﻨُﻄﻮا‬
‫ﷲ{ واﳌﺮاد اﳌﻐﻔﺮة ﺑﺪﻟﻴﻞ ﻗﻮﻟﻪ ﻋﻘﻴﺐ ذﻟﻚ }ِإﱠن ٱﷲَ ﻳَﻐِْﻔُﺮ‬ ِ ‫ِﻣﻦ رﲪِﺔ ٱ‬
َْ ‫ﱠ‬
ِ
.‫ٱﻟﱡﺬﻧ ُﻮَب َﲨﻴًﻌﺎ{ إﺷﺎرة إﱃ اﻟﺮﲪﺔ اﳋﺎّﺻﺔ ﺑﺎﳌﻐﻔﺮة وﻫﻲ ﻣﻦ اﻟﻐﻔﻮر ﺳﺒﺤﺎﻧﻪ‬
This name is first mentioned in the Surah of the Cow in the verse: «then no sin
shall be upon him. Truly God is Concealing, Merciful».162 The three eminent
scholars agree that it is a divine name.163 The etymological derivation of the
name Concealing is from “to cover.” Hence it is said that “the Coverer,” “the
Concealing,” and “the Ever-Concealing” have the same meaning. The scholars
say that it means “the one who covers the punishment to protect those whom
He pardons.” It is also said to mean “the coverer of the sins of those whom He
pardons.” Therefore, the Concealing is included within the Pardoner in this
sense, just as it is included within the Ever-Merciful, for God says: «despair not
of God’s mercy», by which is meant concealment, as evidenced by what
follows: «truly God conceals all sins».164 This alludes to the mercy that is
specific to concealment and is from the Concealing, may He be glorified.

25.2 ٢،٢٥

‫واﻋﻠﻢ أّن اﻻﺳﻢ اﻟﻐﻔﻮر ﻳﺴﺘﻌﻤﻞ ﻣﻌﺎﻧﻲ اﻷﲰﺎء ﻛﻠ ّﻬﺎ وﻳﻈﻬﺮ ﺑﺄﺣﻜﺎﻣﻬﺎ ﻓﻴﻐﻔﺮ‬
‫اﻟﺬﻧﻮب ﺑﺼﺮاﻓﺔ اﻟﻐﻔﺮان وﻳﻐﻔﺮ اﻟﻘﺒﺎﺋﺢ ﺑﻨﺴﺒﺔ اﻻﺳﻢ اﻟﺴﺎﺗﺮ أي ﻳﺴﱰﻫﺎ وﻟﻪ ﻣﻊ‬
‫اﻻﺳﻢ اﳍﺎدي ﻧِﺴﺐ ﳐﺘﻠﻔﺔ اﻟﺼﻮر ﻓﻴﻐﻔﺮ اﻟﺸﻬﻮات أي ﻳﺴﱰﻫﺎ ﻋﻦ ﻗﻠﻮب‬
‫اﻷوﻟﻴﺎء ﻓﻼ ﲣﻄﺮ ﳍﻢ ﻋﻠﻰ ﺑﺎل وﻳﺴﱰ اﻟﺪﻧﻴﺎ ﻋﻦ ﻣﻄﺎﻣﺢ ﻗﻠﻮﺑﻬﻢ وﻫﻲ ﻣﻐﻔﺮة‬
.‫وﻫﺬه ﻛﻠ ّﻬﺎ أﺣﻜﺎم اﻻﺳﻢ اﳍﺎدي‬
The Concealing employs the pure meanings of all the names, and manifests
itself through their properties. As such, He conceals sins through His pure
concealment, and conceals ugly qualities through relation to the Coverer; that
is, He covers them. Furthermore, this name relates in a variety of forms to the
Guide so that He conceals (that is, covers) base desires from the hearts of His
Friends so that these desires do not occur to them. He also covers the here
below from the desires of their hearts, which is also a concealment. These are
all properties of the Guide.
 25.3 ٣،٢٥

‫وﻳﻐﻔﺮ اﻷﺧﻼق اﳌﺬﻣﻮﻣﺔ ﻋﻦ ﻣﻘﺎﺻﺪ اﻟﺼﻮﻓﻴّﺔ أي ﻳﺴﱰﻫﺎ ﻓﻼ ﺗﻄﻤﺢ إﻟﻴﻬﺎ‬

‫ﻧﻔﻮﺳﻬﻢ ﻷﻧ ّﻬﺎ ﻗﺪ ﺻّﲑت ﻛﺮم اﻷﺧﻼق ﻣﻠﻜﺔ ﻓﺘﻨﺴﻰ أﺿﺪاده وذﻟﻚ ﻏﻔﺮ‬
‫وﺳﱰ ﺑﻨﺴﺒﺔ اﻻﺳﻢ اﳍﺎدي وﻳﻐﻔﺮ ﻃﻠﺐ اﻵﺧﺮة ﻋﻦ ﻣﻄﺎﻣﺢ ﻗﻠﻮب اﶈّﺒﲔ‬
‫ﻓﻴﻨﺴﻮن ذﻛﺮﻫﺎ ﻟﺸﻐﻠﻬﻢ ﺑﺎﶈﺒﻮب وذﻟﻚ ﻏﻔﺮان ﺑﻨﺴﺒﺔ اﻻﺳﻢ اﳍﺎدي وﻳﻐﻔﺮ ذﻛﺮ‬
‫اﳊﺴﻨﺎت ﻋﻨﻬﻢ ﻓﻼ ﻳﺮون ﳍﻢ ﺣﺴﻨﺔ ﻷﻧ ّﻬﻢ رأوﻫﺎ ﻣﻦ اﷲ ﻻ ﻣﻦ أﻧﻔﺴﻬﻢ‬
‫وذﻟﻚ ﺑﻨﺴﺒﺔ اﻻﺳﻢ اﳍﺎدي وﻳﻐﻔﺮ اﻟﺴﻮى أي ﻳﺴﱰه ﻋﻦ ﻣﻄﺎﻣﺢ ﺷﻬﻮد أﻫﻞ‬
‫اﻟﻮﺟﻮد ﻓﻼ ﻳﺮون إّﻻ اﻟﻮاﺣﺪ اﳊّﻖ وذﻟﻚ ﺑﻨﺴﺒﺔ اﻻﺳﻢ اﳍﺎدي وإﱃ ﻫﻨﺎ‬
.‫ﻳﻨﺘﻬﻲ ﺣﻜﻢ اﻻﺳﻢ اﳍﺎدي‬
He also conceals blameworthy character traits from the aspirations of the
Sufis; that is, He covers them so their souls do not aspire to them. For noble
character traits become a disposition acquired by them while they forget the
opposite traits, which is a kind of concealment and a covering pertaining to the
Guide. He also conceals the pursuit of the hereafter from the hearts of the lovers
so that they forget about it on account of their preoccupation with the Beloved.
That is also a kind of concealment pertaining to the Guide. And He conceals the
remembrance of beautiful deeds from them so that they do not see themselves
as possessing any beautiful deeds, for they see them as coming from God, not
from themselves. That also pertains to the Guide. He also conceals what is
other than God; that is, He covers it from the witnessing of those who verify the
reality of existence so that they see nothing but the Face of the Real. This also
pertains to the Guide; and this is where the property of the Guide ends.

25.4 ٤،٢٥

‫وﻗﺪ ﻳﺒﺪو ﺳﺎﺗًﺮا ﺑﻨﺴﺒﺔ اﻻﺳﻢ اﳌﻀّﻞ ﻓﻴﻐﻔﺮ وﺟﻪ اﳌﺼﻠﺤﺔ ﻋﻦ اﻟﻀّﻼل‬
{‫ﻓﻴﻌﻤﻮن ﻋﻨﻬﺎ وﻫﻮ ﻏﻔﺮ ﻣﻨﻪ }ﺑَﺎِﻃُﻨُﻪ ِﻓﻴِﻪ ٱﻟﱠﺮَْﲪُﺔ َوﻇَِٰﻬُﺮُه ِﻣﻦ ِﻗَﺒِﻠِﻪ ٱﻟ َْﻌَﺬاُب‬
‫وﻫﻮ اﳉﻬﻞ وذﻟﻚ ﺑﻨﺴﺒﺔ اﻻﺳﻢ اﳌﻀّﻞ وﻳﻐﻔﺮ وﺟﻪ اﻵﺧﺮة ﻓﻼ ﺗﺘﻌﻠ ّﻖ ﺑﻪ‬
‫ﻗﻠﻮﺑﻬﻢ وﻫﻲ ﻧﺴﺒﺔ اﻻﺳﻢ اﳌﻀّﻞ ﻓﺈن ﺳﱰ ﻋﻨﻬﻢ وﺟﻪ ﺣﺴﻦ اﻟﺪﻧﻴﺎ أﻳًﻀﺎ‬
‫ ﺑﻨﺴﺒﺔ اﻻﺳﻢ اﳌﻀّﻞ ﻓﻼ ﳚﺪون ﺣﻼوة اﻟﺪﻧﻴﺎ وﻻ ﺣﻼوة‬١‫ﻓﺆﻻﺋﻚ اﻵﺳﻔﻮن‬
‫ﻃﻠﺐ اﻵﺧﺮة ﺛّﻢ ﻗﺪ ﻳﺴﱰ ﻋﻨﻬﻢ وﺟﻪ اﻟﺘﻮﺑﺔ ﻓﻼ ﻳﻈﻬﺮ اﻻﺳﻢ اﻟﺘّﻮاب ﻣﻦ‬
‫ﻣﺮاﺗﺐ وﺟﻮدﻫﻢ وﻗﺪ ﻳﺴﱰ ﻋﻦ اﻟﺘﺎﺋﺒﲔ وﺟﻪ ﺣﺴﻦ اﻟﺘﻘّﺪم إﱃ اﻟﻌﻤﻞ اﻟﺼﺎﱀ‬
‫ﻓﺈّن اﻟﺘﻮﺑﺔ ﺑﺎب اﻟﻌﻤﻞ ﻓﻴﻘﻔﻮن ﻋﻨﻪ وﻫﻢ أﻫﻞ اﻟﻨﺪاﻣﺔ ﻋﻠﻰ اﻟﺘﻔﺮﻳﻂ ﻣﻦ ﻏﲑ‬
‫اﺳﺘﺪراك اﻟﻔﺎﺋﺖ وﻫﻲ ﻧﺴﺒﺔ ﻣﻦ اﻻﺳﻢ اﳌ ُﻀّﻞ وﻗﺪ ﻳﺴﱰ ﻋﻨﻬﻢ وﺟﻮه‬
‫اﻟﱰﻗ ّﻴﺎت ﻓﻴﻘﻔﻮن ﺣﻴﺚ اﻧﺘﻬﻮا وﻫﻲ دﻗﺎﺋﻖ اﻻﺳﻢ اﳌﻀّﻞ أﻳًﻀﺎ إذ ﻫﻮ ﻋﻴﺐ‬
‫ﻛﻤﺎ ﻗﺎل‬
‫َﻋﻠ َﻰ‬ ‫ٱﻟ َْﻘﺎِدِرﻳَﻦ‬ ِ ْ‫ﻛََﻨﻘ‬
‫ﺺ‬ ِ ‫وَﱂ ْ َأر ِﰲ ُﻋﻴﻮِب ٱﻟﻨﱠﺎ‬
‫س‬ ُ َ َ
‫ٱﻟﺘ ﱠَﻤﺎِم‬ ‫َﻋﻴْﺒًﺎ‬

.‫ اﻻﺷﻘﻮن‬:‫ ج‬،‫ ب‬،‫ آ‬١

He also appears as the Coverer in relation to the Misguider in that He
conceals what is in the interest of the misguided and blinds them to it. That is a
concealment from Him, «the inside of which is mercy, and the outside of which
is chastisement».165 This entails ignorance, which pertains to the Misguider. He
also conceals from them concern for the afterlife so that their hearts do not
become attached to it, which also pertains to the Misguider. If He covers the
beautiful aspect of this world from some, they are then unfortunate through the
Misguider. For they do not experience the sweetness of this world, nor the
sweetness of the pursuit of the next. He may also cover the face of repentance
from them so that the Ever-Turning in Repentance does not manifest to them
at their level of existence. To those who do repent, He may cover the beauty of
carrying out righteous deeds—for repentance ought to be the door to action—
so that they stop short of it. These are the remorseful ones who fall short
without attempting to make up for what evaded them; and this also pertains to
the Misguider. He may also cover from them the ways of ascension so that they
halt at where they are; and these are also particularities of the Misguider, since
it is blameworthy to halt. As al-Mutanabbī once said:
I have not seen a human flaw as bad
as falling short when you can attain perfection.166
 25.5 ٥،٢٥

‫وﻗﺪ ﻳﺒﻠﻎ اﻻﺳﻢ اﻟﻐﻔﻮر ﺑﻬﻢ إﱃ أن ﻻ ﻳﺒﻘﻰ ﰲ ﻗﻠﺐ أﺣﺪﻫﻢ ﺣّﺒﺔ ﺧﺮدل‬
‫ﻣﻦ اﳋﲑ وﻫﻢ أﻫﻞ اﻟﻨﺎر اﻟﺬﻳﻦ ﻫﻢ أﻫﻠﻬﺎ وأّﻣﺎ ﻣﻦ ﰲ ﻗﻠﺒﻪ ﺣّﺒﺔ ﺧﺮدل ﻣﻦ‬
‫اﳋﲑ ﻓﻬﻢ آِﺧﺮ ﻣﻦ ﳜﺮج ﻣﻦ اﻟﻨﺎر ﻛﻤﺎ ورد اﳊﺪﻳﺚ اﻟﻨﺒﻮّي وأّﻣﺎ ﻣﻦ ﺧﻼ‬
‫ﻗﻠﺒﻪ ﺑﺎﻟﻜﻠ ّﻴّﺔ ﻓﻬﻢ أﻫﻞ اﻟﻨﺎر اﻟﺬﻳﻦ ﻫﻢ أﻫﻠﻬﺎ وﻫﻢ ﺑﻌﺪ اﻟﻌﺬاب أﺷّﺪ اﻟﻨﺎس‬
‫ﻧﻌﻴًﻤﺎ ﻳﻮم ﺗﻌّﻢ اﻟﺮﲪﺔ ﻓﺈّن ﻧﺴﺒﺔ }ﻳَُﺒِّﺪُل ٱﷲُ َﺳ ِﻴّﺌَﺎﺗِِﻬْﻢ َﺣَﺴَﻨٍٰﺖ{ ﺗﻠﺤﻘﻬﻢ‬
‫ﻓﺘﺼﲑ ﻣﺮاﺗﺐ اﻟﻌﺬاب اﻟﱵ ﻗﻄﻌﻮا أﻃﻮارﻫﺎ ﻣﻈﺎﻫﺮ ﻟﻠﻨﻌﻴﻢ اﻟﺬي ﻻ ﻳﻌﺮﻓﻪ أﻫﻞ‬
‫اﳉﻨّﺔ ﻟﻜﻦ أﻫﻞ اﳉﻨّﺔ ﻟﻮ ﻋﺮض ﻋﻠﻴﻬﻢ ﻟﻜﺎن ﻋﺬاﺑ ًﺎ ﰲ ﺣﻘّﻬﻢ ﻓﻠﺬﻟﻚ اﺧﺘّﺺ‬
.‫ﺑﻪ ﻫﺆﻻء‬
The Concealing may even take them to the point where not even an iota of
good remains. Such are “the inhabitants of the Fire who are worthy of it.”167
Those whose hearts retain a slight amount of good shall be the last to be
released from the Fire, as a prophetic report relates.168 Those whose hearts are
completely devoid of any good are “the people of the Fire who are worthy of
it.” After the chastisement, these are the ones who shall experience the most
intense bliss on the day when God’s mercy encompasses all things. For the
verse «God will change their ugly deeds into beautiful deeds»169 will finally
overtake them, and the levels of chastisement they experienced will become
loci for a manifestation of bliss unknown to the people of the Garden. Indeed, if
the people of the Garden were exposed to it, it would be a chastisement, which
is why it is specific to those people.

25.6 ٦،٢٥

‫وأﺻﻞ ﻫﺬه اﳌﺴﺄﻟﺔ اﻟﺬي ﻳﺮﺟﻊ إﻟﻴﻪ أّن ﻧﻌﻴﻢ أﺗﺒﺎع اﻻﺳﻢ اﳍﺎدي ﺿّﺪ‬
‫ﻟﻨﻌﻴﻢ أﺗﺒﺎع اﻻﺳﻢ اﳌﻀّﻞ وإن ﻛﺎن اﳌﻨﻌﻢ ﻣﻦ ﺣﻴﺚ اﻟﺬات واﺣًﺪا واﳊﻘﺎﺋﻖ‬
‫ﻛﻠ ّﻬﺎ ﻻ ﺗﺘﺒّﺪل ﻓﻼ ﺟﺮم ﺗﺘﺒﺎﻳﻦ ﻣﺪارﻛﻬﻢ ﰲ ﻣﻼﻗﺎة اﳌﻼﺋﻢ اﻟﺬي ﻫﻮ اﻟﻨﻌﻴﻢ‬
‫ﺣﺘ ّﻰ ﻳﻜﻮن اﻟﺬي ﻟﻴﺲ ﰲ ﻗﻠﺒﻪ ﺣّﺒﺔ ﺧﺮدل ﻣﻦ اﳋﲑ ﰲ ﻧﻌﻴﻢ ﻣﺴﺎو ﻟﻨﻌﻴﻢ‬
 .‫اﻟﺬي ﻗﺪ ﻛﻤﻞ اﳋﲑ ﻛﻠ ّﻪ ﰲ ﻗﻠﺒﻪ‬
This matter is rooted in the fact that the bliss of the followers of the Guide is
the opposite of the bliss of the followers of the Misguider. For even though the
Giver of Bliss is One with respect to the Essence, and even though the divine
realities do not change, certainly their perceptions are dissimilar in their
encounter with what is agreeable, which is bliss. As such, the one whose heart is
devoid of even the slightest amount of good shall be in a bliss that is equivalent
to the bliss of the one in whose heart goodness has reached its full measure.

25.7 ٧،٢٥

‫أن ﻳﻜﻮن اﳋﲑ ﻛﻠ ّﻪ ﰲ ﻗﻠﺒﻪ‬ ‫وﻫﻲ ﻣﺮﺗﺒﺔ ﻃﻠﺒﻬﺎ اﻟﺴﻴّﺪ اﳌﺴﻴﺢ أي ﺗﻜﻤﻠﺔ‬
‫ﳛﻴﻰ ﻋﻠﻴﻪ اﻟﺴﻼم أﻧﺖ أوﱃ‬ ‫وﺷﺎﻫﺪه ﻗﻮﻟﻪ ﻟﻴﺤﻴﻰ ﻋﻠﻴﻪ اﻟﺴﻼم ﻋّﻤْﺪﻧﻲ ﻗﺎل‬
‫ﻛﻠ ّﻪ ﻋﻨﺪﻣﺎ أﻇﻬﺮ اﻟﺘ ّﻠﻤﺬة ﳌﻦ‬ ‫ﱪ‬
ّ ‫ﻓﻘﺎل ﻟﻪ اﳌﺴﻴﺢ دﻋﲏ ﻓﺈﻧ ّﻲ أرﻳﺪ أن أﻛّﻤﻞ اﻟ‬
.‫ﻫﻮ أوﱃ أن ﻳﻜﻮن ﺗﻠﻤﻴًﺬا ﻟﻪ ﻣﻨﻪ‬
That level—reaching the full measure of goodness in the heart—is what the
Messiah sought. This is attested in his saying to John the Baptist, “Baptize me.”
John replied, “You are more worthy of that.” To this the Messiah responded,
“Let it be so, for I wish to reach the full measure of righteousness.”170 Thus the
Messiah displayed discipleship toward someone who was more worthy of being
his own disciple.

25.8 ٨،٢٥

‫ﱪ ﻛﻠ ّﻪ ﻫﻮ ﺑﺘﻜﻤﻠﺔ اﳋﲑ ﻛﻠ ّﻪ وﻫﻮ ﻣﻘﺎم اﳉﻤﺎل وﻳﻘﺎﺑﻠﻪ ﻣﻘﺎم‬ ّ ‫ﻓﺘﻜﻤﻠﺔ اﻟ‬

‫ﱪ ﻛﻠ ّﻪ ﻓﺄﺧﺬﺗﻬﻢ اﻟﺴﻄﻮة اﻹٰﳍﻴّﺔ ﺣﺘ ّﻰ ﺑﻠﻐﺖ إﱃ‬ ّ ‫اﳉﻼل وﻫﻢ اﻟﺬﻳﻦ ﻛّﻤﻠﻮا اﻟ‬
‫ﺣّﺪ اﻻﺳﻢ اﻟﺸﺪﻳﺪ اﻟﻌﺬاب ﻓﻜﺎﻧﺖ ﻧﻬﺎﻳﺔ ﻣﻄﻤﺢ ﻧﻈﺮ اﻻﺳﻢ اﳌﻀّﻞ ﻓﺘﻠﻘّﺎﻫﻢ‬
‫اﻻﺳﻢ اﻟﻘﻴّﻮم ﻋﻨﺪ اﳌﻄﻠﻊ اﻟﺬي }ﺗَﻄﱠِﻠُﻊ{ ﻣﻨﻪ اﻟﻨّﺎر }َﻋﻠ َﻰ ٱَﻷﻓِْﺌَﺪِة{ ﻓﻨﺎوﳍﻢ‬
.{‫إﱃ اﻻﺳﻢ اﻟﺴﻼم ﻓﻜﺎﻧﺖ اﻟﻨﺎر إذ ذاك }ﺑَْﺮًدا َوَﺳﻠ ًَٰﻤﺎ‬
 The full measure of righteousness is attained through perfecting all goodness,
which is the station of beauty that stands in contrast to the station of majesty.
These are the ones who fulfill all righteousness and are seized by the divine
assault, which takes them to the boundary of the Severe in Chastisement, which
lies at the furthest end of the gaze of the Misguider. Then they are received by
the Self-Subsisting at the horizon of ascent where the Fire «ascends upon the
hearts»,171 and it takes them to the Giver of Safety, whereupon the Fire
becomes «coolness and safety».172

25.9 ٩،٢٥

‫وﻣﻦ ﻫﻨﺎك ورد اﻟﻮارد ﰲ ﻗّﺼﺔ إﺑﺮاﻫﻴﻢ ﺧﻠﻴﻞ اﻟﺮﺣﻢـٰن ﻓﺈّن اﻟﺮﲪﺔ ﲣﻠ ّﻠﺖ‬
‫ﻣﻨﻪ ﻣﺎ ﻛﺎن ﻟﻮﻻﻫﺎ ﻟﺘﺨﻠ ّﻠﺘﻪ اﻟﻨﺎر ﻓﺈذا ﺗﻠﻘّﺎﻫﻢ اﻻﺳﻢ اﻟﺴﻼم أﻋﻄﺎﻫﻢ اﻟﻮﺻﻠﺔ‬
‫ﺑﺎﻻﺳﻢ اﳌﺆﻣﻦ ﻓﺄﻣﻨﻮا ﺑﻌﺪ اﳋﻮف وﻫﻴﻤﻦ اﻻﺳﻢ اﳌﻬﻴﻤﻦ ﺑﺄن ﴰﻠﻬﻢ اﻟﻨﻌﻴﻢ‬
‫ﻓﺘﻮّﻻﻫﻢ اﻻﺳﻢ اﻟﻌﺰﻳﺰ ﻓﻌّﺰوا ﺑﻌﺪ اﻟﺬّل وﺗﻨﺎوﳍﻢ اﻻﺳﻢ اﳉّﺒﺎر ﲟﻌﻨﻰ اﳉﱪ‬
‫ﻓﻜﱪت ﻣﺮاﺗﺐ ﻧﻌﻴﻤﻬﻢ ﻣﻦ ﺣﻀﺮة اﻻﺳﻢ اﳌﺘﻜّﱪ ﻷّن اﻟﻘﻮم إذ ذاك ﺗﻨﻘّﻠﻮا ﰲ‬
‫ﷲ َﻋﱠﻤﺎ ﻳُْﺸِﺮﻛُﻮَن ﻓﺴّﺒﺢ‬ ِ ‫اﳊﻀﺮة ﻣﻦ اﳊﻀﺮة ﺑﻼ ﻏﲑﻳﺔ ﻓﻠﺬﻟﻚ ﻗﺎل ﺳﺒﺤﺎن ٱ‬
َ َْ ُ ّ
‫ﰲ ﻫﺬه اﳊﻀﺮة ﻋﻦ اﻟﺸﺮك وﰲ ﻫﺬه اﳊﻀﺮة ﻳﻜﻮن اﻟﻐﻔﺮان واﻟﺴﱰ إّﳕﺎ ﻫﻮ‬
.‫ﻟﻠﺴﻮى ﻓﻴﺘﺴّﱰ اﻟﺴﻮى ﻋﻨﻬﻢ ﲝﻘﻴﻘﺔ اﻻﺳﻢ اﻟﻐﻔّﺎر واﻟﻐﻔﻮر ﺳﺒﺤﺎﻧﻪ‬
The lesson from the story of Abraham, the Intimate Friend of the All-
Merciful, unfolds from here. For mercy engulfed him; and were it not so, the
fire would have engulfed him. When they are received by the Giver of Safety,
He gives them access to the Giver of Security, and they feel secure after their
fear. Then the Guardian guards over them by enveloping them in bliss,
whereupon the Mighty presides over them and they are granted honor after
abasement. Then they are subsumed by the Compeller—in the sense of
compulsion—so that their levels of bliss become greater from the presence of
the Proud. For in that station, they undergo a transition from and to the
presence without alterity. Hence the verse «God be glorified above the partners
they ascribe»,173 for He glorifies Himself in this presence as transcending
partners. In this presence, concealment and covering apply to everything other-
than-God such that everything other-than-God is covered from them through
‫‪the reality of the All-Concealing and the Concealing.‬‬

‫‪25.10‬‬ ‫‪١٠،٢٥‬‬

‫اﻻﺳﻢ اﻟﻐﻔﻮر وﻟﺬﻟﻚ ﻳﺮى‬ ‫ﰲ اﻟﻮﺟﻮد ﻛﺎن ﺻﻨًﻮا ﻣﻦ ﺣﻘﺎﺋﻖ‬ ‫ﻓﻜّﻞ ﺳﱰ‬
‫ﻻﺳﺘﺠﻼء ﳏﺎﺳﻦ اﳊﻘﻴﻘﺔ‬ ‫أّن اﳊﺠﺐ ﳏﺎل ﻟﻠﺤّﻖ وﺣﻀﺮات‬ ‫أﻫﻞ اﻟﻜﺸﻒ‬
‫وﻋﻘًﻼ وﻧﻘًﻼ ﺧﺎرًﺟﺎ ﻋﻦ‬ ‫ﻧﺴﺐ اﻟﺴﱰ اﳌﻜﺮوه ﺷﺮًﻋﺎ وﻃﺒًﻌﺎ‬ ‫وﻟﺬﻟﻚ ﱂ ﻳﻜﻦ‬
‫أﻧﻮار وأﻳﻦ اﻟﻈﻠﻢ ﻫﺎﻳﻬﺎت‬ ‫ﻓﺘﻠﻚ اﻷﺳﺘﺎر إّﳕﺎ ﻫﻲ ﰲ اﳊﻘﻴﻘﺔ‬ ‫اﻻﺳﻢ اﻟﻐﻔﻮر‬
‫وﻫﻲ اﻟﻌﺪم‪.‬‬
‫‪Hence, every covering in existence is an offshoot of the realities of the‬‬
‫‪Concealing. This is why those who know through unveiling see the veils as loci‬‬
‫‪of the Real and presences where reality discloses its splendors. This is also why‬‬
‫‪the types of covering that are discouraged by law, nature, intelligence, and‬‬
‫‪transmission do not fall outside the Concealing, for those coverings are in‬‬
‫‪reality just lights. For where could there be darkness when it is sheer‬‬
‫?‪nonexistence‬‬

‫اﲰﻪ اﻟﻘﺮﻳﺐ ﺗﺒﺎرك وﺗﻌﺎﱃ‬

‫‪Al-Qarīb: The Near‬‬

‫‪26.1‬‬ ‫‪١،٢٦‬‬

‫أّول وروده ﰲ اﻟﺒﻘﺮة ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ }َوِإَذا َﺳَﺄﻟ ََﻚ ِﻋَﺒﺎِدى َﻋ ِﻨّﻰ َﻓِﺈﻧِ ّﻰ ﻗَِﺮﻳٌﺐ{‬
‫وﱂ ﻳﺬﻛﺮه اﻟﻐﺰاّﱄ ﻗﺎل ﻋﻠﻤﺎء اﻟﺮﺳﻮم ﻣﻌﻨﻰ ﻗﺮﺑﻪ إﺣﺎﻃﺔ ﻋﻠﻤﻪ ﺑﻜّﻞ ﺷﻲء وأّﻣﺎ‬
‫اﻟﻘﺮب ﰲ اﺻﻄﻼح ﻫﺬه اﻟﻄﺎﺋﻔﺔ ﻓﻬﻮ أﻧ ّﻪ ﻳﺼﲑ ﲰﻊ اﻟﺸﺎﻫﺪ وﺑﺼﺮه وﺑﺎﳉﻤﻠﺔ‬
‫ﲨﻴﻊ ﻣﺸﺎﻋﺮه وﻣﺪارﻛﻪ وﰲ اﳊﻘﻴﻘﺔ أن ﻳﻔﻨﻴﻪ وﻳﺼﲑ ﻋﻴﻨﻪ ﻗﺎل اﻹﻣﺎم زﻳﻦ‬
‫اﻟﻌﺎﺑﺪﻳﻨﻠﻨﺎ وﻗﺖ ﻳﻜﻮﻧﻨﺎ ﻓﻴﻪ اﳊّﻖ وﻻ ﻧﻜﻮﻧﻪ وﻫﻮ ﻫﺬا اﳌﻌﻨﻰ وﻗﺎل ﻋﻠﻴﻪ‬
 .‫اﻟﺴﻼم ﱄ وﻗﺖ ﻻ ﻳﺴﻌﲏ ﻓﻴﻪ ﻏﲑ رﺑ ّﻲ وﻫﻮ ﻫﺬا‬
The first occurrence of this name is in the Surah of the Cow in the verse:
«When My servants ask you about Me, truly I am near».174 Al-Ghazālī does not
mention it as a divine name. Exoteric scholars say that the meaning of God’s
nearness is that His knowledge encompasses all things. Nearness in the
terminology of our camp means that God becomes the witnesser’s hearing and
seeing, and all his other faculties of awareness and perception. In reality, it
means that He causes him to pass away entirely, until He becomes his identity.
Imam Zayn al-ʿĀbidīn said: “We have moments when the Real becomes us, but
we do not become Him.”175 Similarly, the blessed Prophet said: “I have
moments when none but my Lord can embrace me.”176

26.2 ٢،٢٦

‫واﻋﻠﻢ أّن اﳊّﻖ ﻻ ﻳﻜﻮن ذات اﻟﺸﺎﻫﺪ ﻣﺎ ﱂ ﻳﻔﻦ وإﻟﻴﻪ أﺷﺎر اﺑﻦ اﻟﻔﺎرض‬
‫ﰲ ﻗﻮﻟﻪ‬
‫َوَﱂ ْ ﺗَﻔَْﻦ َﻣﺎ َﱂ ْ ُﲡْﺘَﻠ َﻰ ِﻓﻴَﻚ‬ ‫َﱂ ْ ﺗَُﻜْﻦ‬ ‫َﻣﺎ‬ ‫ﺗَْﻬِﻮﻧِﻲ‬ ‫َﻓﻠ َْﻢ‬
‫ُﺻﻮَرﺗِﻲ‬ ‫َﻓﺎﻧِﻴ ًﺎ‬ ‫ِ َﰲ‬

‫واﳌﺘﺼّﻮر ﻋﲔ ﻫﺬه اﻟﺼﻮرة ﺑﻼ ﺣﻠﻮل وإذا ﻓﲏ اﻟﺸﺎﻫﺪ ﰲ اﳌﺸﻬﻮد اﳊّﻖ‬

‫ﻛﺎن اﳊّﻖ وﻻ ﺷﻲء ﻣﻌﻪ وﻟﺬﻟﻚ ﻗﺎل اﻟﻨﻔّﺮّي اﻟﻜﱪﻳﺎء ﻫﻮ اﻟﻌّﺰ واﻟﻌّﺰ ﻫﻮ‬
‫اﻟﻘﺮب واﻟﻘﺮب ﻓﻮت ﻋﻦ ﻋﻠﻢ اﻟﻌﺎﳌﲔ وﻣﻌﻨﻰ اﻟﻔﻮت ﻋﻦ ﻋﻠﻢ اﻟﻌﺎﳌﲔ أﻧ ّﻪ ﻻ‬
.‫ﻳﻜﻮن ﻫﻨﺎك ﻣﻌﻠﻮم إّﻻ ﻓﲏ ﻓﻬﺬا ﻫﻮ اﻟﻔﻮت ﻋﻦ ﻋﻠﻢ اﻟﻌﺎﳌﲔ‬
The Real does not become the essence of the witness so long as the latter has
not passed away. Ibn al-Fāriḍ alludes to this in the following verse:
As long as you have not passed away in Me, you do not long for Me;
You will not pass away in Me as long as My form does not disclose itself
within you.177
The one who assumes His form is the very form itself, without any
indwelling. Moreover, when the witness passes away in the Witnessed Reality,
then “The Real is, and nothing is beside Him.”178 That is why al-Niffarī says:
“Self-Grandeur is exaltedness, and exaltedness is nearness, and nearness
escapes the knowledge of the knowers.” The meaning of “escapes the
knowledge of the knowers” is that every object of knowledge passes away, and
in this sense it “escapes the knowledge of the knowers.”

26.3 ٣،٢٦

‫ﻓﺈًذا اﻟﻘﺮب ﻫﻮ أن ﻳﺼﲑ اﳌﺸﻬﻮد ﻫﻮ اﻟﺸﺎﻫﺪ وﻗﺪ ذﻛﺮ ذﻟﻚ اﻟﻨﻔّﺮي ﰲ‬

‫ﻗﻮﻟﻪ اﻟﺸﺎﻫﺪ اﻟﺬاﻛﺮ إن ﱂ ﻳﻜﻦ ﺣﻘﻴﻘﺔ ﻣﺎ ﺷﻬﺪ ﺣﺠﺒﻪ ﻣﺎ ذﻛﺮ وﰲ رواﻳﺔ‬
‫إن ﱂ ﺗﻜﻦ ﺣﻘﻴﻘﺘﻪ ﻣﺎ ﺷﻬﺪ ﺣﺠﺒﻪ ﻣﺎ ذﻛﺮ وﻣﻦ أﻫﻞ اﻟﺸﻬﻮد ﻣﻦ ﻻ ﻳﺼﻞ‬
‫إﱃ أن ﻳﺮى أّن اﳊّﻖ ﺗﻌﺎﱃ ﻋﲔ ذات اﻷﺷﻴﺎء ﻟﻜﻦ ﻳﻘﺮب ﻣﻦ ذﻟﻚ ﻓﻘﺎل‬
‫اﻟﻨﻔّﺮي ﰲ ﻣﺜﻞ ﺣﺎل ﻫﺬا وﻗﺎل ﱄ أدﻧﻰ ﻋﻠﻮم اﻟﻘﺮب أن ﺗﺮى آﺛﺎر ﻧﻈﺮي ﰲ‬
‫ﻛّﻞ ﺷﻲء ﻓﻴﻜﻮن أﻏﻠﺐ ﻋﻠﻴﻚ ﻣﻦ ﻣﻌﺮﻓﺘﻚ ﺑﻪ وﻣﻌﻨﺎه أﻧ ّﻪ ﻣﺎ رأى ﺷﻴﺌ ًﺎ إّﻻ‬
‫ورأى اﷲ ﺗﻌﺎﱃ ﻋﻨﺪه أﻇﻬﺮ ﻣﻦ ذﻟﻚ اﻟﺸﻲء ﻓﻴﻐﻠﺐ ﻋﻠﻴﻪ أﻧ ّﻪ اﳊّﻖ أﻛﱶ ﳑّﺎ‬
‫ﻳﻐﻠﺐ ﻋﻠﻴﻪ أﻧ ّﻪ ذﻟﻚ اﻟﺸﻲء وﻫﺬا اﻟﺸﺎﻫﺪ ﻓﻴﻪ ﺑﻘﻴّﺔ ﻫﻲ اﻟﱵ أوﺟﺒﺖ ﺗﺮّدده‬
‫وإن ﻛﺎن رؤﻳﺔ اﳊّﻖ ﺗﻌﺎﱃ أﻏﻠﺐ ﻋﻠﻰ ﻧﻈﺮه ﻣﻦ رؤﻳﺔ اﻟﺸﻲء ﻓﻬﻮ ﰲ ذﻟﻚ‬
.‫ﻗﺪ ﻧﺎل أدﻧﻰ ﻋﻠﻮم اﻟﻘﺮب‬
Nearness, then, is that the Witnessed becomes the witness. To this effect, al-
Niffarī says: “If the invoking witness does not become the reality he witnesses,
then he is veiled by his invocation.”179 In another narration: “If his reality is not
what he witnesses, then he is veiled by his invocation.” Moreover, there are
some among the witnesses who do not attain a vision of the Real as the very
essence of all things, even though they come close to it. Describing their state,
al-Niffarī says: “And God said to me: ‘The lowest knowledge of nearness is to
see the traces of My gaze in all things so that My gaze dominates your
recognition of that thing.’”180 This means that whenever the witness sees
something, God is more manifest to him than the thing is, so that he beholds it
as the Real more than he beholds it as the thing itself. This witness retains a
trace that causes him to waver, even though the vision of the Real overwhelms
his vision of the thing and he thus attains the lowest knowledge of nearness.
 26.4 ٤،٢٦

‫وإذا ﻋﺮﻓﺖ ﻫﺬا ﻋﺮﻓﺖ أّن اﻟﻘﺮب ﻋﻨﺪ ﻫﺬه اﻟﻄﺎﺋﻔﺔ ﻣﻌﻨﺎه ﻏﲑ ﻣﻌﻨﺎه‬
‫ﻋﻨﺪ اﶈﺠﻮﺑﲔ وﳓﻦ إّﳕﺎ ﻧﻌﺘﱪ ﻓﻴﻪ ﻣﻌﻨﻰ ﻣﺎ ﻳﻘﻮﻟﻪ أﻫﻞ اﷲ ﺗﻌﺎﱃ ﻻ ﻏﲑﻫﻢ‬
.‫ﻓﻨﻘﻮل إﻧ ّﻪ داﺧﻞ ﰲ اﻻﺳﻢ اﻷﺣﺪ وﰲ اﻻﺳﻢ اﻟﺼﻤﺪ ﰲ أﺣﺪ ﻣﻌﻨﻴﻴﻪ‬
If you know this, know also that nearness means something else to this camp
than what it means to veiled intellects, and our only concern here is what it
means to God’s folk, not others. We therefore say that the Near is included
within the Only, and within the Self-Sufficient in accordance with one of its two
meanings.

26.5 ٥،٢٦

‫واﻋﻠﻢ أّن ﺑﺎب اﻟﻘﺮب ﻫﻮ اﻟﻔﻨﺎء وﻟﺬﻟﻚ ﻗﺎل وأﻧﺎ اﻟﻌﺰﻳﺰ اﻟﺬي ﻻ ﺗﺴﺘﻄﺎع‬
‫ﳎﺎورﺗﻪ ﻳﻌﲏ أّن ﳎﺎورﺗﻪ ﺑﺎﻟﻘﺮب ﺗﻔﲏ ﻓﻜﻴﻒ ﺗﺴﺘﻄﺎع ﳎﺎورة ﻣﻦ ﳎﺎورﺗﻪ‬
‫ﺗﻔﲏ وﱄ ﰲ ﻫﺬا اﳌﻌﻨﻰ ﺷﻌﺮ‬
‫ِر ﻗَِﺘﻴٌﻞ َوِﻋﻨَْﺪ ُرْؤﻳَﺎَك‬ ‫ﻒ ﻳَْﺮُﺟﻮ ٱْﳊ ََﻴﺎَة َوُﻫَﻮ َﻣَﻊ‬
َ ْ‫ﻛَﻴ‬
‫ﻳَﻔَْﻨﻰ‬ ‫ٱْﳍَْﺞـ‬

‫وإذا ﻋﺮﻓﺖ ﻣﻌﻨﻰ اﻟﻘﺮب ﻇﻬﺮ ﻟﻚ ﻣﻌﻨﻰ اﻟﻘﺮﻳﺐ وإذا ﻋﺮﻓﺖ ﻣﻌﻨﻰ‬
‫اﻟﻘﺮﻳﺐ ﻋﺮﻓﺖ أّن ﻗﺮﺑﻪ ﺗﻌﺎﱃ ﻫﻮ ﺑﻌﺪه وﻟﻴﺲ ﻗﺮب ﺷﻲء ﻫﻮ ﺑﻌﺪه وأّن ﻗﺮﺑﻪ‬
‫ﺗﻌﺎﱃ ﻻ ﻛﻘﺮب اﻟﺸﻲء ﻣﻦ اﻟﺸﻲء وأّن اﻟﺒﻌﺪ ﻫﻮ ﻋﺪم ﺷﻬﻮده ﻛﻤﺎ ﻗﻴﻞ ﰲ‬
‫اﳌﻮاﻗﻒ ﺗﺮاﻧﻲ وﻻ ﺗﺮاﻧﻲ ذﻟﻚ ﻫﻮ اﻟﺒﻌﺪ ﺗﺮاك وأﻧﺎ أﻗﺮب إﻟﻴﻚ ﻣﻦ رؤﻳﺘﻚ‬
.‫ذﻟﻚ ﻫﻮ اﻟﺒﻌﺪ‬
The door to nearness is annihilation, which is why al-Niffarī quotes God as
saying: “I am the Exalted who cannot be taken as a neighbor”;181 that is,
becoming God’s neighbor by way of nearness causes annihilation. How then
can someone become the neighbor of the One when being His neighbor causes
annihilation? I once wrote a verse to this effect:
 How can he aspire to live, when in avoidance
he is dead, and upon seeing You he is annihilated?182
If you know the meaning of nearness, then the meaning of the Near will also
be clear to you. And if you know the meaning of the Near, then you will know
that His nearness is also His distance, even though the nearness of a thing is not
its distance. You will also know that God’s nearness is unlike the nearness of
one thing to another, and that distance is to not witness Him. As stated in The
Book of Haltings: “You see Me and you see Me not. That is distance. You see
yourself, and I am nearer to you than your own sight. That is distance.”183

26.6 ٦،٢٦

‫وأّﻣﺎ ﻗﺮب اﳊّﻖ ﺗﻌﺎﱃ ﺑﻌﻠﻤﻪ ﻓﻔﻲ ﺣﻀﺮة اﳊﺠﺎب وﻗﺪ ذﻛﺮه اﻟﻌﻠﻤﺎء وأّﻣﺎ‬
‫ﰲ ﺣﻀﺮة اﻟﻜﺸﻒ ﻓﺈّن ﻋﻠﻢ ﻛّﻞ ﻋﺎﱂ ﻫﻮ ﻋﻠﻤﻪ وﱂ ﻳﺒﻖ ﺷﻲء إّﻻ ﻋﻠﻢ ﻓﻬﻮ‬
.‫ﻋﺎﱂ ﺑﻜّﻞ ﺷﻲء ﻓﻬﻮ ﻗﺮﻳﺐ ﻣﻦ ﻛّﻞ ﺷﻲء ﻗﺮﺑ ًﺎ ﻫﻮ ﻋﲔ واﺣﺪة‬
God’s nearness through His knowledge is within the presence of the veil, as
scholars have discussed. In the presence of unveiling, His nearness through
knowledge means that the knowledge of every knower is God’s knowledge.
And since all things are endowed with knowledge, He is the Knower through all
things, and He is near to all things by a nearness that is a single entity.

‫ﻴﺐ ﺗﺒﺎرك وﺗﻌﺎﱃ‬‫اﲰﻪ ا‬

Al-Mujīb: The Responder

27.1 ١،٢٧

{‫أّول وروده ﰲ اﻟﺒﻘﺮة وﻫﻮ ﻗﻮﻟﻪ ﺗﻌﺎﱃ }ُأِﺟﻴُﺐ َدْﻋَﻮَة ٱﻟﱠﺪاِع ِإَذا َدَﻋﺎِن‬
‫واﺗ ّﻔﻖ ﻋﻠﻴﻪ اﻷﺋّﻤﺔ اﻟﺜﻼﺛﺔ واﳌﺮاد ﻋﻨﺪ اﻟﻌﻠﻤﺎء أﻧ ّﻪ ﳚﻴﺐ ﻣﺴﺄﻟﺔ ﻣﻦ ﺳﺄﻟﻪ‬
‫ﻒ ﻋﻨﻪ ﺳﻮًءا ﻳﻘﻮم ﻟﻪ ﻣﻘﺎم ﻣﺎ‬
ّ ‫ﻓﻴﻌﻄﻴﻪ إّﻣﺎ ﻣﻌّﺠًﻼ وإّﻣﺎ ﻣﺆّﺟًﻼ وإّﻣﺎ أن ﻳﻜ‬
.‫ﺳﺄﻟﻪ أو أﻋﻈﻢ‬
This name first occurs in the Surah of the Cow in the verse: «I respond to the
call of the caller when he calls Me».184 The three eminent scholars agree that it
is a divine name. According to the scholars, what it means is that God responds
to the request of the one who petitions Him by acceding to his request, sooner
or later, or by withholding an evil from him in place of his request, which may
be even greater than what was requested.

27.2 ٢،٢٧

‫أﻧ ّﻪ اﻟﺪاﻋﻲ أﻳًﻀﺎ وﻟﺬﻟﻚ ﻗﺮن ﻗﻮﻟﻪ ﻓﻘﺎل‬ ‫وأّﻣﺎ أﻫﻞ اﷲ ﺗﻌﺎﱃ ﻓﲑون‬
‫ﻗَِﺮﻳٌﺐ{ ﺛّﻢ ﻗﺎل }َﻓﻠ َْﻴْﺴﺘَِﺠﻴُﺒﻮا ِﱃ{ ﻓﺠﻌﻞ‬ ‫}َوِإَذا َﺳَﺄﻟ ََﻚ ِﻋَﺒﺎِدى َﻋ ِﻨّﻰ َﻓِﺈﻧِ ّﻰ‬
‫وإن ﻛﺎن ﻣﻌﻨﺎه ﰲ اﻟﺘﻔﺴﲑ ﻏﲑ ﻫﺬا ﻏﲑ‬ ‫اﻻﺳﺘﺠﺎﺑﺔ ﳍﻢ ﰲ ﻣﻘﺎﺑﻠﺔ دﻋﺎﺋﻪ‬
.‫ﻴﺐ‬‫ﻋﻨﺪﻫﻢ إﱃ أﻧ ّﻪ اﻟﺪاﻋﻲ وا‬ ‫أّن اﻟﻜﺸﻒ ﻳﺮّﺟﺢ ﻫﺬا ﻓﲑﺟﻊ اﳌﻌﻨﻰ‬
God’s folk, for their part, see Him also as the Caller, and that is why after
saying, «when My servants ask thee about Me, truly I am near», He follows
with, «so let them respond to Me».185 He thereby makes His response the
counterpart of His call. And even though the normative interpretation of this
verse differs from this reading, unveiling gives preponderance to it, which is
where they derive the meaning that He is both Caller and Responder.

27.3 ٣،٢٧

‫وأّﻣﺎ ﻣﻦ اﻣﺘﺤﻰ ﻋﻨﺪﻫﻢ رﺳﻢ اﻷﻏﻴﺎر ﻓﻠﻴﺲ ﻓﻴﻪ ﻋﻨﺪﻫﻢ داع وﻻ ﳎﻴﺐ‬
‫ﻴﺐ ﻧﻔﺴﻪ واﶈﺠﻮب ﻳﺴﻤﻊ اﻟﺼﺪى وﻳﻌﻤﻰ وﻳﺼّﻢ‬‫ﻓﻬﻮ اﻟﺪاﻋﻲ وﺣﺪه وﻫﻮ ا‬
‫ﻓﻼ ﻳﺮى وﻻ ﻳﺴﻤﻊ اﻟﺪاﻋﻲ اﳊّﻖ ﻓﻤﻦ ﻛﺎن ﰲ ﺣﻀﺮة ﻗﻮﳍﻢ ﻣﺎ رأﻳﺖ ﺷﻴﺌ ًﺎ‬
‫إّﻻ رأﻳﺖ اﷲ ﻗَﺒﻠﻪ ﻛﺎن ﻛﻤﺎ ﻗﺎل اﳌﺘﻨﱯ‬
ّ
‫َوٱْﻵَﺧُﺮ‬ ‫ٱ ْ َﶈ ِْﻜﻲ‬ ‫ٱﻟﻨﱠﺎِﻃُﻖ‬ ‫َأﻧ َﺎ‬ ‫َﻓَﺪعْ ﻛُﱠﻞ ِﺷْﻌٍﺮ َﻏ ْ َﲑ ِﺷْﻌِﺮي‬
‫ﱡ‬
 ‫ٱﻟﱠﺼَﺪى‬ ‫َﻓِﺈﻧ ﱠِﲏ‬

‫وﻣﻦ ﻛﺎن ﰲ ﺣﻀﺮة ﻗﻮﳍﻢ ﻣﺎ رأﻳﺖ ﺷﻴﺌ ًﺎ إّﻻ رأﻳﺖ اﷲ ﺑﻌﺪه واﻷﻣﺮ‬
‫ﻋﻨﺪه ﺑﺎﻟﻌﻜﺲ ﻣﻦ ﻫﺬا وﻣﻦ ﻛﺎن ﰲ ﺣﻀﺮة ﻗﻮﳍﻢ ﻣﺎ رأﻳﺖ ﺷﻴﺌ ًﺎ إّﻻ رأﻳﺖ‬
‫اﷲ ﻣﻌﻪ ﻓﻬﻮ ﻛﻤﺎ ﻗﻴﻞ‬
‫َﻓﺘََﺸﺎﻛََﻞ‬ ‫َﻓﺘََﺸﺎﺑََﻬﺎ‬ ‫َوَراﻗَِﺖ‬ ‫ٱﻟﱡﺰَﺟﺎُج‬ ‫َرﱠق‬
‫ٱ ْ َﻷْﻣُﺮ‬ ‫ٱْﳋ َْﻤُﺮ‬

‫وﻣﻮﺿﻊ اﻹﺷﻜﺎل ﻗﻮﻟﻪ‬

‫َوَﻻ‬ ‫ﻗَْﺪٌح‬ ‫َوﻛََﺄﱠﳕ َﺎ‬ ‫َوَﻻ‬ ‫ﲬٌﺮ‬
َْ ‫َﻓَﻜَﺄﱠﳕ َﺎ‬
‫ﲬُﺮ‬َْ ‫ﻗَْﺪٌح‬

For those for whom the traces of otherness have been obliterated, there is no
Caller and no Responder, for He alone is the Caller, and He Himself is the
Responder. The veiled intellect hears mere echoes: it is blind and dumb, and
cannot see nor hear the true Caller. In contrast, the one who is in the presence
of the saying “I see nothing except that I see God before it” is as al-Mutanabbī
puts it:
Cast aside all poetry except mine—
I am the celebrated wordsmith, others are my echo!186
For the one who is in the presence of the saying “I see nothing except that I
see God after it,” the matter is the opposite. The one who is in the presence of
the saying “I see nothing except that I see God with it”187 is as the poet puts it:
Fine is the glass, and fine is the wine:
they resemble each other, and confusion ensues.188
The nature of this confusion is explained in the verse:
As though there were wine without a cup,
and a cup without wine!189

27.4 ٤،٢٧
‫وﻗﺪ ﺷﻬﺪ أﺑﻮ ﻳﺰﻳﺪ اﻟﺒﺴﻄﺎﻣﻲ ﻫﺬه اﻟﺜﻼﺛﺔ وﻧﻄﻖ ﺑﻬﺎ وأﺧﱪ ﻋﻨﻬﺎ وﻗﺪ‬
ّ
‫ﻧ ُﻘﻞ ﻗﻮﳍﻢ ُﺣﺠﺒﺖ ﻓﺮأﻳﺖ اﻟﺒﻴﺖ ﻓﻠﻢ أر رّب اﻟﺒﻴﺖ ﺛّﻢ ﻗﺎل ﺣﺠﺒﺖ اﻟﺜﺎﻧﻴﺔ‬
‫ﻓﺮأﻳﺖ اﻟﺒﻴﺖ ورّب اﻟﺒﻴﺖ ﺛّﻢ ﻗﺎل ﺣﺠﺒﺖ اﻟﺜﻼﺛﺔ ﻓﺮأﻳﺖ رّب اﻟﺒﻴﺖ وﱂ أر‬
‫اﻟﺒﻴﺖ وﻣﻌﻨﺎه أﻧ ّﻪ ﻓﲏ ﰲ ﻧﻈﺮه ﻣﺎ ﺳﻮى اﳊّﻖ ﺗﻌﺎﱃ ﻓﺮأى ﺻﺎﺣﺐ اﻟﺒﻴﺖ‬
‫ﻫﻮ ﻋﲔ اﻟﺒﻴﺖ ﻓﺄﺛﺒﺖ ﻟﻪ اﻟﻌﻴﺎن ﳏﻮ اﻟﻜﻴﺎن ﻓﻜﺎن ﰲ ﻧﻈﺮه أّن اﷲ وﻻ‬
.‫ﺷﻲء ﻣﻌﻪ وﻫﺬا اﳌﻘﺎم ﻓﻮق ﺗﻠﻚ اﳌﻘﺎﻣﺎت اﻟﺜﻼث‬
Abū Yazīd al-Basṭāmī witnessed three times and spoke of it. It is related that
he said: “I was veiled, then I saw the House, but I did not see the Lord of the
House.” Then he said: “I was veiled a second time, and I saw the House and the
Lord of the House.” Then he said: “I was veiled a third time, and I saw the Lord
of the House, but I did not see the House.”190 This means that everything but
the Real passed from his sight, and he saw that the Owner of the House is the
House itself, thereby affirming through vision the obliteration of engendered
things. In his vision, he saw that there is God and none beside Him; and this
station is above the other three stations.

27.5 ٥،٢٧

‫وأّﻣﺎ ﻛﻴﻒ اﻹﺟﺎﺑﺔ ﰲ ﻧﻈﺮ اﳌﺸﺎﻫﺪ ﻓﺘﻔﺼﻴﻞ أﺣﻜﺎﻣﻬﺎ ﻻ ﺗﺘﻨﺎﻫﻰ ﻓﻤﻨﻪ أّن‬
.‫ﻛّﻞ ﳎﻴﺐ ﻓﻬﻲ إﺟﺎﺑﺔ اﳊّﻖ ﺗﻌﺎﱃ ﻓﻬﺬا ﺑﺎب ﻣﻦ أﺑﻮاﺑﻬﺎ‬
The details of the response vis-à-vis the witness are infinite. One of them is
that every responder is the response of the Real; this is one of the many topics
that come under this heading.

27.6 ٦،٢٧

‫وإّﻻ‬ ‫اﻹﺟﺎﺑﺔ ﻷﻫﻞ اﻟﺴﻠﻮك أﺷﺮف ﻣﻨﻬﺎ ﻟﻐﲑﻫﻢ أﻋﲏ ﰲ ﻧﻈﺮﻫﻢ‬ ‫واﻋﻠﻢ أّن‬
‫ﻣﺎ‬ ‫وﻣﺘﻔﺎوﺗﺔ ﲝﺴﺐ ﺗﻔﺎوت ﻣﺮاﺗﺒﻬﺎ ﻓﻤﻦ إﺟﺎﺑﺘﻪ ﻷﻫﻞ اﻟﺴﻠﻮك‬ ‫ﻓﻬﻲ ﻣﺘﺴﺎوﻳﺔ‬
‫ﻓﺈن‬ ‫وﻫﻮ ﻛﻼم ﻫﺬا ﻣﻌﻨﺎه إن ﻋﺎرﺿﻚ اﻟّﺴﻮى ﻓﺎﺻﺮخ إّﱄ‬ ‫ﻗﺎﻟﻪ اﻟﻨﻔّﺮي‬
‫ﻧﺼﺮﺗﻚ ﻓﻨﻢ ﰲ ﻧﺼﺮي وإن أﻗﻤﺘﻚ ﰲ اﻟﺼﺮاخ ﻓﻨﻢ ﻓﻴﻪ وإﻗﺎﻣﱵ ﻟﻚ ﰲ‬
‫اﻟﺼﺮاخ ﻫﻮ ﻣﻦ ﻧﺼﺮي ﻟﻚ ﻓﺎﳊﻆ ﻳﺎ أﺧﻲ ﻛﻴﻒ ﻳﻜﻮن اﻟﺼﺮاخ ﻣﻌﺪوًدا ﻣﻦ‬
‫ﲑا ﻟﻪ ﻣﻦ أن ﻳﻨﻘﻄﻊ ﺑﺎﻟﻴﺄس‬
‫اﻟﻨﺼﺮ وذﻟﻚ ﻷﻧ ّﻪ إذا اﺳﺘﻤّﺮ ﰲ اﻟﺼﺮاخ ﻛﺎن ﺧ ً‬
‫ﻣﻦ اﻟﻨﺼﺮة ﻓﺈًذا ﻣﺎ أﻗﻴﻢ إّﻻ ﰲ ﺷﻲء ﻫﻮ ﺧﲑ ﻓﺈًذا ﻫﻮ ﻧﺼﺮ ﻣﻦ اﷲ‬
‫ﺗﻌﺎﱃ وﻫﻲ اﻹﺟﺎﺑﺔ ﻟﻠﺼﺎرخ وﻫﻲ ﻣﻦ اﻻﺳﻢ ا‪‬ﻴﺐ ﺗﻌﺎﱃ‪.‬‬
‫‪The response for the wayfarers is more excellent than it is for others—from‬‬
‫‪their view, I mean, for in fact they are equal or disparate in accordance with the‬‬
‫‪disparity of their levels. One of His responses to the wayfarers is al-Niffarī’s‬‬
‫‪statement, which I paraphrase here: “If you are assaulted by other-than-God,‬‬
‫‪then cry out to Me! If I come to your aid, then sleep in My aid. But if I leave you‬‬
‫‪crying out, then sleep therein, for leaving you to cry out is My way of aiding‬‬
‫‪you.”191 Take note, dear brother, how crying out to God is counted as divine‬‬
‫‪aid. That is because to cry out persistently is better than to fall silent in despair‬‬
‫‪of God’s help. Thus, the caller is only made to abide in what is good, and so his‬‬
‫‪crying out is an aid from God, just as His response to the one who cries out is a‬‬
‫‪response from the Responder.‬‬

‫‪27.7‬‬ ‫‪٧،٢٧‬‬

‫وﻣﻦ ﲨﻠﺔ اﻻﺳﺘﺠﺎﺑﺔ ﻋﻨﺪ أﻫﻞ اﻟﻜﺸﻒ إﺟﺎﺑﺘﻪ ﻟﻴﻮﻧﺲ ﻋﻠﻴﻪ اﻟﺴﻼم ﰲ‬
‫ﻗﻮﻟﻪ }َﻓَﻨﺎَدٰى ِﻓﻰ ٱﻟﻈﱡﻠ ُ َٰﻤِﺖ َأن ﱠﻵ ِإﻟ ََٰﻪ ِإﱠﻵ َأﻧَﺖ ُﺳْﺒ َٰﺤَﻨَﻚ ِإﻧِ ّﻰ ﻛُﻨُﺖ ِﻣَﻦ‬
‫ٱﻟﻈٰﱠِﻠِﻤَﲔ{ ﻗﺎل اﷲ ﺗﻌﺎﱃ }َﻓﭑْﺳﺘََﺠْﺒَﻨﺎ ﻟ َُﻪ { وﻳﻌﻨﻮن ﺑﻬﺬه اﻟﻈﻠﻤﺎت ﻇﻠﻤﺎت‬
‫اﶈﻮ وﻫﻲ اﻟﻌﺪم اﻟﺬي ﻻ أﺷّﺪ ﻣﻦ ﻇﻠﻤﺘﻪ ﻓﻠّﻤﺎ ﻓﲏ ﰲ ﻇﻠﻤﺔ اﻟﻌﺪم ﻻح ﻟﻪ‬
‫وﺟﻪ اﳊﻘﻴﻘﺔ ﻓﻘﺎل }ُﺳْﺒ َٰﺤَﻨَﻚ ِإﻧِ ّﻰ{ أﻧّﺰﻫﻚ ﻋﻦ أن ﻳﻜﻮن ﻣﻌﻚ ﻏﲑك‬
‫واﻋﱰف ﲟﺎ ﻛﺎن ﻓﻴﻪ ﻗﺒﻞ اﻟﺸﻬﻮد ﻣﻦ اﻋﺘﻘﺎد أّن ﻣﻌﻪ ﻏﲑه ﻓﻘﺎل }ِإﻧِ ّﻰ‬
‫ﻛُﻨُﺖ ِﻣَﻦ ٱﻟﻈٰﱠِﻠِﻤَﲔ{ واﻟﻈّﻠﻢ ﻫﻮ وﺿﻊ اﻟﺸﻲء ﰲ ﻏﲑ ﻣﻮﺿﻌﻪ ﰲ ﻟﻐﺔ اﻟﻌﺮب‬
‫ﻓﺼّﺮح ﺑﺄﻧ ّﻪ ﻛﺎن ﻇﺎﳌﺎً ﰲ اﻋﺘﻘﺎده وﺟﻮد اﻷﻏﻴﺎر واﻻﺳﺘﺠﺎﺑﺔ ﻟﻪ ﺑﺎﻟﻨﺴﺒﺔ إﱃ‬
‫ﻫﺬه اﳊﻀﺮة ﻫﻲ أﻧ ّﻪ أراه أن ﻟﻴﺲ ﻏﲑه ﻓﻮﺟﺪ ﺑﻮﺟﻮد اﻟﺬات اﳌﻘّﺪﺳﺔ وﻫﺬا‬
‫ﻫﻮ اﻟﺬي ﻳﺴّﻤﻮﻧﻪ اﻟﺒﻘﺎء ﺑﻌﺪ اﻟﻔﻨﺎء ﻓﺈًذا ﻫﺬه اﻹﺟﺎﺑﺔ ﻫﻲ ﻣﻦ اﻻﺳﻢ ا‪‬ﻴﺐ‬
 .‫ﺳﺒﺤﺎﻧﻪ واﻋﺘﺒﺎرات ﻫﺬا اﻻﺳﻢ ﻻ ﺗﻨﺤﺼﺮ وﳓﻦ اﻵن ﻧﻘﺘﺼﺮ‬
One of God’s responses, according to those who know through unveiling, is
His response to Jonah in the verse: «Then Jonah cried out in the darkness,
“There is no god but You! Glory be to You! Truly I am one of the
wrongdoers.”» Then God says: «Then We responded to him».192 Now,
according to those who know through unveiling, «the darkness» refers to the
darkness of obliteration, of nonexistence, than which there is no greater
darkness. When Jonah passed away in the darkness of nonexistence, the face of
Reality shone upon him and he cried out, «Glory be to You!» You are far above
any alterity! He thus confessed how he had believed in alterity before
witnessing the Real, and said, «Truly I am one of the wrongdoers». In Arabic,
“wrongdoing” means to place a thing where it does not belong. Therefore,
Jonah explicitly admitted that he had been a wrongdoer by believing in the
existence of alterities. The response to Him in this presence was that God
showed Jonah that there is none other than He. Jonah was then brought into
existence through the existence of the Holy Essence, which is what they call
“subsistence after annihilation.” This response therefore came from the
Responder. The considerations of this name cannot be exhausted, so we will
keep it brief.

‫اﲰﻪ اﻟﺴﺮﻳﻊ اﳊﺴﺎب ﺳﺒﺤﺎﻧﻪ‬

Al-Sarīʿ al-Ḥisāb: The Swift in Reckoning

28.1 ١،٢٨

‫َوٱْذﻛُُﺮوا ٱﷲَ ِﻓﻰ َأﻳ ﱠﺎٍم{ وﱂ ﻳﺬﻛﺮه‬ ‫ٱ ِْﳊَﺴﺎِب‬ ‫أّول وروده ﰲ اﻟﺒﻘﺮة }َﺳِﺮﻳُﻊ‬
ٓ
‫ﻓﻴﺴﺮع ﺣﺴﺎﺑَﻪ ﳍﻢ ﻋﻠﻴﻬﺎ وﻫﻮ ﻋﻨﺪ‬ ‫ﻋﺒﺎده‬ ‫اﻟﻐﺰاّﱄ وﻣﻌﻨﺎه أﻧ ّﻪ ﻋﺎﱂ ﺑﺄﺣﻮال‬
‫وﺣﻘﻴﻘﺘﻪ أن ﳝﺘﺎز ﻟﻜّﻞ أﺣﺪ وﺟﻪ‬ ‫أﻧﻔﺴﻬﻢ‬ ‫ﻫﺬه اﻟﻄﺎﺋﻔﺔ أّن ﺣﺴﺎﺑﻬﻢ ﻣﻦ‬
‫أو ﻣﻦ ﻗﺴﻂ اﻟﺒﺎﻃﻞ ﻓﻤﻦ ﻛﺎن ﻣﻦ‬ ‫ﻗﺴﻄﻬﺎ‬ ‫اﳊﻘﻴﻘﺔ ﻓﻴﻈﻬﺮ ﻟﻪ ﻫﻞ ﻫﻮ ﻣﻦ‬
 .‫ﻗﺴﻂ اﻟﺒﺎﻃﻞ اﺣﺘﺎج إﱃ اﻟّﺴﺒﻚ ﺣﺘ ّﻰ ﻳﻨﺸﺄ }ﻧ َْﺸَﺄة ً ُأْﺧَﺮى{ ﻣﻼﺋﻤﺔ ﻟﻠﺤﻘﻴﻘﺔ‬
This name first occurs in the Surah of the Cow in the verse: «God is Swift in
Reckoning».193 Al-Ghazālī does not mention it as a divine name. Its meaning is
that He knows the states of His servants, and therefore His reckoning of those
states’ effect upon them is swift. According to our camp, however, this name
means that the reckoning comes from the servants themselves. The reality of
this name is that the true face of reality distinguishes itself to each person, and it
becomes apparent to him whether he belongs to those who perceive reality or
those trapped in falsehood. Whoever is trapped in falsehood has to be purified
of dross in order to be configured “in another configuration”194 that is
conformable with reality.

28.2 ٢،٢٨

‫واﳊﻘﻴﻘﺔ إّﻣﺎ ﻣﻦ ﻗﺴﻂ اﻻﺳﻢ اﳍﺎدي وإّﻣﺎ ﻣﻦ ﻗﺴﻂ اﻻﺳﻢ اﳌﻀّﻞ وﻛﻼ‬
‫اﳊﻘﻴﻘﺘﲔ ﺗﻘﺘﻀﻲ اﻟﻨﻌﻴﻢ أّﻣﺎ ﻗﺴﻂ اﳌﻀّﻞ ﻓﻴﻘﺘﻀﻲ ﻧﻌﻴﻤﻬﻢ ﺑﻌﺪ ﺳﺒﻜﻬﻢ اﳌﻌّﱪ‬
‫ﻋﻨﻪ ﺑﺎﻟﻌﺬاب وأّﻣﺎ ﻗﺴﻂ اﻻﺳﻢ اﳍﺎدي ﻓﻤﻦ أّول اﻷﻣﺮ إذ ﻻ ﳛﺘﺎﺟﻮن إﱃ‬
‫اﻟﺴﺒﻚ ﻓﺈًذا ﻟﻴﺲ ﻋﺬاب اﳌﻌّﺬﺑﲔ ﻋﻨﺪ اﻻﺳﻢ اﳌﻀّﻞ إّﻻ رﲪﺔ وﻫﻮ ﰲ‬
.‫ﻧﺼﻴﺐ اﻻﺳﻢ اﳍﺎدي ﻳﺴّﻤﻰ ﻧﻘﻤﺔ‬
Moreover, reality pertains either to the Guide or to the Misguider, and both
realities ultimately entail bliss. The Misguider entails the bliss of its followers
once they are purified of dross, which is conveyed by the word “chastisement.”
Blissfulness starts at the very outset for the followers of the Guide, for they do
not need to be purified. Therefore, the chastisement of the chastised by the
Misguider is mercy, even though with regard to the Guide it is called
vengeance.

28.3 ٣،٢٨

‫ﲰﻲ‬
ّ ‫وﳌ ّﺎ ﻛﺎن اﻟﺮﺳﻮل ﻋﻠﻴﻪ اﻟﺴﻼم رﺳﺎﻟﺘﻪ ﻣﻦ ﺣﻀﺮة اﻻﺳﻢ اﳍﺎدي‬
‫ذﻟﻚ اﻟﺴﺒﻚ ﻋﺬاﺑ ًﺎ وﻫﻮ ﺣّﻖ ﻓﺈّن اﻟﻨﻄﻖ إّﳕﺎ ﻫﻮ ﻋﻦ أﻟﺴﻨﺔ اﳌﺮاﺗﺐ وﻛﺬﻟﻚ‬
‫ﻛﺎﻧﺖ ﻋﺒﺎرات أﻫﻞ اﷲ ﺗﻌﺎﱃ ﻋﻦ اﳊﻘﺎﺋﻖ ﲟﻘﺘﻀﻰ اﳌﺮاﺗﺐ ﻳﺸﺒﻪ أﻧ ّﻬﺎ ﲡﻤﻊ‬
‫ﺑﲔ اﻷﺿﺪاد وﻟﻴﺲ ﻛﺬﻟﻚ ﺑﻞ اﳊﻘﺎﺋﻖ ﳍﺎ ﻋﺒﺎرات ﻣﺮاﺗﺒﻴّﺔ ﳐﺘﻠﻔﺔ ﲝﺴﺐ‬
‫اﺧﺘﻼف اﳌﺮاﺗﺐ ﻗﺪ ﺗﻜﻮن ﻣﺘﻀﺎّدة ﻓﻴﻨﻄﻖ اﶈﻘّﻖ ﰲ اﳌﺴﺄﻟﺔ اﻟﻮاﺣﺪة ﺑﻠﺴﺎن‬
‫ﻣﺮﺗﺒﺔ ﻣﺎ ﻓﻴﺤّﺴﻦ أﻣًﺮا رّﲟﺎ ﻧﻄﻖ ﻋﻨﻪ ﺑﻠﺴﺎن ﻣﺮﺗﺒﺔ ﻫﻲ ﺿّﺪ ﺗﻠﻚ اﳌﺮﺗﺒﺔ‬
‫ﻓﻴﻘّﺒﺤﻪ ﻓﻴﻘﻮل اﳉﺎﻫﻞ اﶈﺠﻮب إﻧ ّﻪ ﺟﺎﻫﻞ أو إﻧ ّﻪ ﻛﺎذب وﷲ دّر اﳌﺘﻨﱯ ﺣﻴﺚ‬
ّ
‫ﻳﻘﻮل‬
‫ٱﻟ َْﻔْﻬِﻢ‬ ‫ِﻣَﻦ‬ ‫َوآَﻓﺘُُﻪ‬ ‫ﻗَْﻮًﻻ‬ ‫َﻋﺎﺋٍِﺐ‬ ‫ِﻣْﻦ‬ ‫َوﻛَْﻢ‬
‫ٱﻟﱠﺴِﻘﻴِﻢ‬ ِ
‫َﺻﺤﻴًﺤﺎ‬

Since the message of the blessed Messenger comes from the presence of the
Guide, the removal of the dross is called “chastisement.” This is true, moreover,
since speech can only use the languages of the cosmic levels. This is why the
words of God’s folk concerning the cosmic levels of reality appear to be self-
contradictory. But they are not, for the realities are expressed at multiple levels
in keeping with the differences between those levels. These levels may be
opposites, such that the recognizer who verifies the truth speaks about one
matter in the language of a specific level, declaring that matter to be beautiful;
but when he speaks of it in the language of another level, he declares it to be
ugly. The ignorant and veiled intellect will therefore accuse the recognizer of
ignorance or deceit. How excellent is al-Mutanabbī’s verse that reads:
Many a people have criticized correct speech,
yet they suffer from diseased minds.195

28.4 ٤،٢٨

‫وإذا ﻋﺮﻓَﺖ أّن اﳊﺴﺎب ﻫﻮ ﻣﻦ ﻧﻔﺲ اﶈﺎﺳﺐ اﺳﻢ ﻣﻔﻌﻮل وﻛﺎن ﻛّﻞ‬
‫أﺣﺪ ﻳﺸﺘﻐﻞ ﲝﺴﺎب ﻧﻔﺴﻪ ﻓﻴﻜﻮن ﳎﻤﻮع ﳏﺎﺳﺒﺎت اﻷﻧﻔﺲ ﻫﻲ ﺣﺴﺎﺑﻪ ﳍﻢ‬
‫ﺗﻌﺎﱃ إذ ﻟﻴﺴﺖ ﻏﲑه ﻓﻴﺴﺮع اﳊﺴﺎب واﻟﺼﻮرة ﻫﺬه وﻟﻮ ﻛﺎن اﳊﺴﺎب واﺣًﺪا‬
‫ﺑﻌﺪ واﺣﺪ ﳌﺎ أﺳﺮع ﻓﺈًذا ﻫﻮ ﺳﺮﻳﻊ اﳊﺴﺎب ﺗﻌﺎﱃ وﺗﻘّﺪس وﻗﺪ ذﻛﺮ ﱄ‬
‫ﻓﻘﺎل إﻧ ّﻚ‬ ‫ﺳﻴّﺪ ﻣﻦ ﺳﺎدات اﻟﻌﻠﻤﺎء ﻛﺎن ﻗﺪ وﻗﻒ ﻋﻠﻰ ﻛﻼﻣﻲ ﻋﻠﻰ اﻟﻔﺎﲢﺔ‬
‫ﻗﺪ ُأﻧﺴﻴﺘﻪ‬ ‫ﻗﺪ أﺣﺴﻨﺖ ﻓﻴﻤﺎ ذﻛﺮﺗﻪ ﻣﺜﺎًﻻ ﰲ ﻣﻌﻨﻰ ﺳﺮﻳﻊ اﳊﺴﺎب وﻛﻨُﺖ أﻧﺎ‬
‫ﻓﻤﻦ أراد‬ ‫ﻓﺎﻋﺘﻤﺪت ﻋﻠﻰ ﻗﻮﻟﻪ واﺧﺘﺼﺮت ﻫﻨﺎ ﺑﻨﻴّﺔ اﳊﻮاﻟﺔ ﻋﻠﻰ ذﻟﻚ اﻟﻜﻼم‬
‫اﳌﺮاﺗﺐ ﻻ‬ ‫اﻟﺒﺴﻂ ﰲ ﻫﺬا ﻓﻠﻴﻄﺎﻟﻊ ﻣﺎ ذﻛﺮﺗﻪ ﰲ ﺷﺮح اﻟﻔﺎﲢﺔ ﻋﻠﻰ أﻟﺴﻨﺔ‬
.‫ﻋﻠﻰ ﻇﺎﻫﺮ اﻟﺘﻔﺴﲑ‬
If you know that reckoning comes from the one who is reckoned, and that
everyone is busy reckoning their own souls, then the totality of reckoned souls
is God’s reckoning. For there is no other reckoning, and hence the reckoning is
swift when it is done this way. If the reckoning were to take place one by one,
then He would not be swift. Therefore, He is Swift in Reckoning. In fact, one
respected scholar once told me after reading my commentary on the Opening
Surah: “Your example concerning the meaning of the Swift in Reckoning was
well judged.” At the time, I had forgotten what I had written, so I took his
words to heart and summarize here the gist of my discussion. Whoever wishes a
more elaborate discussion should consult what I wrote in my commentary on
the Opening Surah in terms not of exoteric exegesis but of the registers of the
cosmic levels.

‫اﲰﻪ اﳊﻠﻴﻢ ﺳﺒﺤﺎﻧﻪ‬

Al-Ḥalīm: The Forbearing

29.1 ١،٢٩

‫ﻫﺬا اﻻﺳﻢ اﻟﻌﻈﻴﻢ اﺗ ّﻔﻖ ﻋﻠﻰ إﻳﺮاده اﻷﺋّﻤﺔ اﻟﺜﻼﺛﺔ وآﻳﺘﻪ ﻣﻦ اﻟﺒﻘﺮة ﻗﻮﻟﻪ ﺗﻌﺎﱃ‬
‫}َﻏُﻔﻮٌر َﺣِﻠﻴٌﻢ{ ﲪﻞ اﳊﻠﻢ ﰲ ﻟﻐﺔ اﻟﻌﺮب ﻣّﺮة ﻋﻠﻰ أﻧ ّﻪ ﺿّﺪ اﳉﻬﻞ وﻣّﺮة‬
‫ﻋﻠﻰ أﻧ ّﻪ ﺿّﺪ اﻻﻧﺘﻘﺎم ﻣﻦ اﳌﺬﻧﺐ واﳊّﻖ ﻋﻨﺪي أﻧ ّﻪ ﻣﻮاﻓﻘﺔ اﻟﺼﻮاب ﻓﻼ ﺗﻀﻊ‬
.‫اﻟﺴﻴﻒ ﰲ ﻣﻮﺿﻊ اﻟﻨّﺪى وﻻ اﻟﻌﻜﺲ‬
The three eminent scholars agree that this mighty name is a name of God. Its
verse is in the Surah of the Cow: «Concealing, Forbearing».196 “Forbearance”
was sometimes taken by the early Arabs to mean the opposite of ignorance, and
sometimes it is taken to mean the opposite of vengeance upon the one who has
wronged you. For me, it really means coinciding with what is correct, such that
one does not punish the one who deserves to be rewarded, or vice versa.

29.2 ٢،٢٩

‫وأّﻣﺎ ﰲ ﺣّﻖ اﳊّﻖ ﺗﻌﺎﱃ ﻓﻬﻮ اﻟﻌﻤﻞ ﲟﺼﻠﺤﺔ اﻟﻌﺒﺪ ﻓﺮّﲟﺎ رآه اﻟﻌﺒﺪ ﻣﻦ‬
‫ﺟﻬﻠﻪ أﻧ ّﻪ اﻧﺘﻘﺎم وﻟﻮ ﻋﺮﻓﻪ ﻟﻌﻠﻢ أﻧ ّﻪ ﺣﻠﻢ ورّﲟﺎ رأى ﻟﻄﻔ ًﺎ ﻓﻌﻠﻢ أﻧ ّﻪ ﺣﻠﻢ‬
‫ ﺑﺎﻟﻠﻄﻒ وﻟﻴﺲ ﻛﺬﻟﻚ ﺑﻞ ﻣﺎ ﻋﺎﻣﻞ‬١‫واﻋﺘﻘﺪ أﻧ ّﻪ ﻛﺎن ﻳﺴﺘﺤّﻖ اﻟﻌﻘﺎب ﻓﻌﻮﻣﻞ‬
‫أﺣًﺪا إّﻻ ﲟﺴﺘﺤﻘّﻪ وﻻ ﻳﺴﺘﺤّﻖ أﺣﺪ إّﻻ اﻹﺣﺴﺎن وﻟﻜﻦ ﻳﺘﻠّﺒﺲ اﻷﻣﺮ ﻋﻠﻰ‬
‫اﶈﺠﻮب ﻓﻴﻌﺘﻘﺪ أﻧ ّﻪ ﺳﻮﻣﺢ أو ﻋﻮﻗﺐ ﻋﻠﻰ ﻏﲑ ﻣﺎ ﻳﻘﺘﻀﻴﻪ ﻣﺼﻠﺤﺔ وﻫﻮ‬
‫ﺟﻬﻞ واﳊّﻖ ﺗﻌﺎﱃ ﻟﻮ ﺻﻔﺢ ﻋّﻤﻦ ﻳﺴﺘﺤّﻖ أن ﻳﻈﻬﺮ ﺑﺎﻟﻌﻘﻮﺑﺔ ﻟﻮﺿﻊ اﻟﺸﻲء ﰲ‬
.{‫ﻏﲑ ﻣﻮﺿﻌﻪ وﻫﻮ اﻟﻈﻠﻢ }َوَﻣﺎ َرﺑ ﱡَﻚ ﺑَِﻈﻠ ٰﱠٍﻢ ﻟِ ّﻠ َْﻌِﺒﻴِﺪ‬
.‫ ﻓﻘﻮﺑﻞ‬:‫ ج‬،‫ ب‬،‫ آ‬١
With respect to the Real, forbearance is to act in the servant’s best interest. In
his ignorance, the servant may well see the treatment as vengeance, but if he
were to know the Real then he would understand that it is forbearance. A
servant may also see gentleness and take it to be forbearance, believing that he
deserves punishment but has been shown gentleness. But that is not the case,
for God only treats His servants as they deserve, and no one deserves anything
but beneficence. Yet the veiled intellect is duped by this and believes that he is
forgiven or punished in a manner that is not in his best interest; and that is
ignorance. For if God were to forgive the one who deserves to be punished,
then He would put a thing somewhere it does not belong, which is the
definition of wrongdoing; «And your Lord does not wrong His servants».197

29.3 ٣،٢٩
‫ﻋﻘﻮﺑﺘﻪ وﺻﻔﺤﻪ ﻛﻼﻫﻤﺎ ﺣﻠﻢ ﻷّن اﳊﻠﻢ ﰲ اﳊﻘﻴﻘﺔ ﻫﻮ ﻣﻮاﻓﻘﺔ‬ ‫ﻓﺈًذا‬
‫وﻓﻌﻠﻪ ﻻ ﻳﻌﺪو اﻟﺼﻮاَب ﻓﻬﻮ اﳊﻠﻴﻢ ﺳﺒﺤﺎﻧﻪ ﺑﻬﺬا اﻟﺘﻔﺴﲑ ﻻ ﲟﺎ‬ ‫اﻟﺼﻮاب‬
.‫ﺎﻟﻒ‬ ‫ﻳﻌﺘﻘﺪه ا‬
Therefore, both His punishment and forgiveness are forbearance, because in
reality forbearance is to coincide with what is correct, and God’s act does not
deviate from what is correct. He is therefore Forbearing according to this
explanation, not according to what gainsayers believe.

29.4 ٤،٢٩

‫وإذا ﻋﻠﻤﺖ ﻫﺬا ﻋﻠﻤﺖ أّن ﺗﺄﺛﲑات اﻷﲰﺎء ﻛﻠ ّﻬﺎ داﺧﻠﺔ ﰲ ﻣﻌﻨﻰ اﻻﺳﻢ‬
‫اﳊﻠﻴﻢ إذ ﻫﻮ ﻣﻮاﻓﻘﺔ اﻟﺼﻮاب ﰲ اﻟﻔﻌﻞ واﻟﱰك وأﺣﻜﺎم اﻷﲰﺎء ﻛﻠ ّﻬﺎ ﺻﻮاب‬
‫ﻓﻬﻲ ﻛﻠ ّﻬﺎ داﺧﻠﺔ ﰲ اﻻﺳﻢ اﳊﻠﻴﻢ ﺳﺒﺤﺎﻧﻪ ﻓﺈن ﻗﻠﺖ إﻧ ّﻪ إن ﻓﺎﺗﻪ اﳊﻠﻢ اﻟﺬي‬
‫ﻫﻮ اﻟﺼﻔﺢ ﻋّﻤﻦ ﻳﺴﺘﺤّﻖ اﻟﻌﻘﻮﺑﺔ ﻓﺎﺗﺘﻪ َﻣﻜﺮﻣﺔ وﻛﻤﺎل ﻓﺎﳉﻮاب إّن ﻛّﻞ ﻣﻦ‬
.‫ﺻﻔﺢ ﻋّﻤﻦ ﻳﺴﺘﺤّﻖ اﻟﻌﻘﻮﺑﺔ ﻓﻬﻮ ﺻﻔﺤﺔ ﻟﻮﺣﺪاﻧﻴّﺔ اﻟﻔﺎﻋﻞ ﰲ اﻟﻜّﻞ‬
If you understand this, then you will understand that all the traces of the
names are included within the meaning of the Forbearing, because forbearance
is to coincide with what is correct in both action and inaction, and all the
properties of the names are correct, which means they are all included within
the Forbearing. You might say: if God does not possess the attribute of
forbearance in the sense of pardoning someone who deserves to be punished,
this means that He is without a certain noble quality and perfection. The
answer is: to pardon someone who deserves punishment is a pardon from God,
because all acts are one.

29.5 ٥،٢٩

‫ﻓﺈن ﻗﻠﺖ إﻧ ّﻚ ﻗﺪ ﻣﻨﻌﺖ ﻣﻦ ﻇﻬﻮره ﺑﻬﺬه اﳊﻘﻴﻘﺔ ﺗﻌﻮﻳًﻀﺎ ﻋﻨﻬﺎ ﲟﻄﺎوﻋﺔ‬

‫اﻟﺼﻮاب واﻟﺼﻔﺢ ﻋّﻤﻦ ﻳﺴﺘﺤّﻖ اﻟﻌﻘﻮﺑﺔ ﻗﺪ ﻳﻜﻮن ﳑّﺎ ﻻ ﻳﻮاﻓﻖ اﻟﺼﻮاب ﻓﻼ‬
‫ﻳﻜﻮن اﳊّﻖ ﺗﻌﺎﱃ ﻓﺎﻋًﻼ ﻟﻪ ﻓﺎﳉﻮاب أّن ﻣﻮاﻓﻘﺔ اﻟﺼﻮاب ﻫﻲ أﻋّﻢ ﳑّﺎ أﺷﺮت‬
‫إﻟﻴﻪ وﻫﻮ أن ﻳﻜﻮن اﻟﺼﻔﺢ ﻋﻦ اﳉﺎﻧﻲ ﰲ ﻧﻈﺮ اﻷﻏﻴﺎر ﺻﻮاﺑ ًﺎ ﻣﻄﻠﻘ ًﺎ وﳓﻦ‬
‫ﻻ ﻧﻘﻮل ﺑﻪ وﻧﻘﻮل إّن اﻟﺼﻮاب ﰲ ﻛّﻞ ﺻﻮرة ﺻﻮرة ﳑّﺎ ﻳﻘﻊ ﻫﻮ اﻟﺼﻮاب‬
‫اﳌﻮاﻓﻖ ﻟﻠﻤﺼﻠﺤﺔ وﻳﻜﻮن ﻗﺴﻂ اﳊّﻖ ﺗﻌﺎﱃ ﰲ ﻛّﻞ ﻓﻌﻞ ﻣﻮاﻓﻘﺔ اﻟﺼﻮاب‬
‫وﻗﺴﻂ اﻷﻏﻴﺎر اﻟﻔﺮق ﻓﻴﻜﻮن اﻟﺼﻔﺢ ﻋﻦ اﳉﺎﻧﻲ ﺗﺎرة ﺻﻮاﺑ ًﺎ وﺗﺎرة ﺧﻄﺄ ً وﻫﻤﺎ‬
‫ﰲ ﻧﻈﺮ اﳌﻜﺎﺷﻒ ﺳﻮاء ﰲ أﻧ ّﻬﻤﺎ ﻣﻮاﻓﻘﺎن ﻟﻠﺼﻮاب اﶈﺠﻮب ﻋﻦ ﻧﻈﺮ أﻫﻞ‬
‫اﻻﻏﱰاب ﻓﺤﺼﻞ ﻣﻦ ﻫﺬا أّن ﻓﻌﻞ اﳊﻘﻴﻘﺔ ﻣﻮاﻓﻖ ﻟﻠﺼﻮاب ﻣﻄﻠﻘ ًﺎ وأﻓﻌﺎل‬
‫اﻷﻏﻴﺎر وﻻ أﻏﻴﺎر ﻫﻨﺎك إّﻻ ﺑﺎﻋﺘﺒﺎر أن ﻳﻜﻮن ﺻﻮاﺑ ًﺎ ﻣّﺮة وﺧﻄﺄ ً ﻣّﺮة أﺧﺮى‬
‫وﻫﺬه اﳌﺴﺄﻟﺔ ﻏﺎﻣﻀﺔ ﲢﺘﺎج إﱃ ﺗﺮّق ﰲ اﻟﻨﻈﺮ ﻓﻬﻮ اﳊﻠﻴﻢ ﺑﺎﳌﻌﻨﻰ اﳉﺎﻣﻊ‬
.‫ﺳﺒﺤﺎﻧﻪ‬
You might then say: but you have discounted the possibility of His
manifesting through this reality, and argued instead that He always conforms to
what is right: forgiving someone who deserves punishment might not conform
to what is right. How then can you say that it was the Real who enacted this
forgiveness? The answer is: conformity to what is right is more comprehensive
than what you allude to, for in the eyes of others it seems absolutely right to
forgive the guilty. But that is not what we are saying. What we are saying is that
what is right in each form is the form of what occurs that is right and
advantageous: and in every act the Real shares in that which coincides with
what is right, while that in which things other-than-God share is separation.
Thus, to forgive the guilty is sometimes right and sometimes wrong. From the
perspective of the unveiled thinker, both are exactly the same in that they
coincide with the right that is veiled from the view of those in a state of
separation. In sum, the action of the Real coincides absolutely with what is
right, while the acts of other-than-God, which only exist from a certain
perspective, are sometimes right and sometimes wrong. This is an obscure
matter that requires a high level of reflection, and He is the Forbearing in an all-
comprehensive sense.

‫اﲰﻪ اﳋﺒﲑ ﺗﺒﺎرك وﺗﻌﺎﱃ‬

 Al-Khabīr: The Aware

30.1 ١،٣٠

‫أّول وروده ﰲ اﻟﺒﻘﺮة ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ َوٱﺗ ﱠُﻘﻮا ٱﷲَ َوٱْﻋﻠ َُﻤٓﻮا َأﱠن ٱﷲَ ِﲟَﺎ‬
‫ﺗَْﻌَﻤﻠ ُﻮَن َﺧِﺒٌﲑ واﺗ ّﻔﻖ ﻋﻠﻴﻪ اﻷﺋّﻤﺔ اﻟﺜﻼﺛﺔ واﳋﱪة ﺧﺼﻮص وﺻﻒ ﰲ اﻟﻌﻠﻢ ﻛﻤﺎ‬
‫ﻳﻘﺎل اﳋﱪة اﻟﺒﺎﻃﻨﺔ واﻟﻈﺎﻫﺮة وﻣﺴﺘﻨﺪ اﻟﻌﻘﻞ اﶈﺠﻮب ﰲ اﻋﱰاﻓﻪ ﻟﻪ ﺗﻌﺎﱃ أﻧ ّﻪ‬
‫اﳋﺒﲑ ﻛﻮﻧﻪ ﺧﻠﻖ اﳋﻠﻖ ﻗﺎل ﺗﻌﺎﱃ }َأَﻻ ﻳَْﻌﻠ َُﻢ َﻣْﻦ َﺧﻠ ََﻖ{ ﺛّﻢ أﻋﻘﺒﻬﺎ ﺑﻘﻮﻟﻪ‬
‫ﻒ ٱْﳋ َِﺒُﲑ{ ﻓﺈّن اﻟﻠﻄﻒ ﰲ اﻹﺣﺎﻃﺔ ﺑﺎﳌﻌﻠﻮﻣﺎت أﻣﻜﻦ وﳎﺮى ﻫﺬا‬ ِ
ُ ‫}َوُﻫَﻮ ٱﻟﻠ ﱠﻄﻴ‬
‫اﻟﻠﻄﻒ ﻫﻮ اﻟﻘﻴّﻮﻣﻴّﺔ وﻣﻌﻨﺎﻫﺎ ﻗﻴﺎم ﻛّﻞ ﺷﻲء ﺑﻪ ﻟﻄﻴِﻔﻬﺎ وﻛﺜﻴﻔﻬﺎ وﳌ ّﺎ ﻛﺎﻧﺖ‬
‫اﻟﻜﺜﺎﺋﻒ أﻫﻮن إدراﻛ ًﺎ ﻣﻦ اﻟﻠﻄﺎﺋﻒ ﻧﺴﺐ ﺧﱪﺗﻪ ﺗﻌﺎﱃ إﱃ اﻟﻠ ّﻄﻒ واﻟﻌﺎدة أن‬
‫ﻳﻘﺎل إّن ﻓﻼﻧ ًﺎ ﻟﻄﻴﻒ اﻹدراك أي ﻏّﻮاص ﻋﻠﻰ اﳌﻌﺎﻧﻲ اﳋﻔﻴّﺔ واﳊّﻖ ﺗﻌﺎﱃ‬
‫ﲋه ﻋﻦ ﻫﺬا ﻏﲑ أﻧ ّﻪ ﺧﺎﻃﺒﻨﺎ ﻋﻠﻰ ﻗﺪر اﻟﻌﻘﻮل اﶈﺠﻮﺑﺔ ﻓﻌﻠﻰ ﻫﺬا ﻳﻜﻮن‬ ّ ‫ﻣ‬
.‫ذﻛﺮ اﻟﻠﻄﻒ ﻣﻨﺎﺳﺒًﺎ ﻟﺬﻛﺮ اﳋﱪة‬
This name first occurs in the Surah of the Cow in the verse: “So reverence God,
and know that God is aware of what you do.”198 The three eminent scholars
agree it is a divine name. Awareness is a specific quality of knowledge, just as
one speaks of an “inner awareness” and an “outer awareness.” That He created
creation is used by veiled intellects as a basis for acknowledging that God is the
Aware. God says: «Does the One Who created not know?», followed by «And
He is the Subtle, the Aware».199 For indeed, encompassing objects of
knowledge in a subtle manner seems most plausible, and this subtlety flows
through His quality of self-subsistence, which means that all things, both subtle
and dense, are sustained by Him. Since dense things are more easily perceived
than subtle things, He ascribes His awareness to subtlety. Furthermore, it is
conventional to say “so-and-so has a subtle sense of perception”; that is, “he
dives deep for hidden meanings.” But the Real is hallowed beyond this, except
in the sense that He addresses us according to the limitations of veiled
intellects, which is why it is appropriate to mention subtleness along with
awareness.
 ‫‪30.2‬‬ ‫‪٢،٣٠‬‬

‫ﻓﻬﻮ ﳏﻴﻂ‬ ‫وﻻ ﺷّﻚ أّن وﺟﻮده ﺳﺎرﻳ ًﺎ ﺑﺎﻟﻘﻴّﻮﻣﻴّﺔ ﻓﻴﻤﺎ ﻟﻄﻒ أو ﻛﺜﻒ‬
‫وﻫﻲ أﻋﲏ‬ ‫}ﺑُِﻜ ِّﻞ َﺷﻰٍء ِﻋﻠ َْﻤ ﺎ{ وﻋﻠﻤﻪ ذاﺗﻪ ﻓﺬاﺗﻪ ﳏﻴﻄﺔ }ﺑُِﻜ ِّﻞ َﺷﻰٍء{‬
‫ْ‬ ‫ْ‬
‫أّن اﻷﻋﻴﺎن‬ ‫اﻟﺬات ﻫﻲ اﻟﱵ ﺗﺸﻴّﺆ اﻟﺸﻴﺌﻴّﺎت وﲤّﻬﻲ اﳌﺎﻫﻴﺎت ﺧﻼﻓ ًﺎ ﳌﻦ زﻋﻢ‬
‫ﰲ وﺣﺪاﻧﻴّﺔ‬ ‫اﳌﻌﻘﻮﻟﺔ ﻏﲑ ﳎﻌﻮﻻت ﻓﻬﻲ ﻛﺜﲑة ﰲ ﻋﺎﱂ اﳊﺠﺎب واﺣﺪة اﳉﻮﻫﺮ‬
‫ذﻟﻚ اﳉﻨﺎب وﱄ ﰲ ﻫﺬا اﳌﻌﻨﻰ ﺑﻴﺖ ﺷﻌﺮ وﻫﻮ‬
‫ﻃَ ِﻴِّﻬﱠﻦ‬ ‫ِﰲ‬ ‫َﻓﭑﻧ ْﺘََﺸْﺖ‬ ‫َرﻧ َْﺖ‬ ‫َوﻟ ِٰﻜْﻦ‬ ‫ﻛَﺎﻧ َْﺖ‬ ‫َﻣﺎ‬ ‫َوَﻋﻴِْﲏ‬
‫َ‬
‫ُﻋُﻴﻮﻧِﻲ‬ ‫ُﻋُﻴﻮﻧ َُﻬﺎ‬

‫‪There is no doubt that His existence flows through His quality of self-‬‬
‫‪subsistence in both subtle and dense things. For He encompasses «all things in‬‬
‫‪knowledge»,200 and His knowledge is His Essence. Therefore, His Essence‬‬
‫‪encompasses «all things» and the Essence is what makes things things and‬‬
‫‪quiddities quiddities. This is opposed to those who maintain that the intelligible‬‬
‫‪entities are not made; for they are many in the realm of the veil, but one in‬‬
‫‪substance with respect to their oneness. To this effect, I composed a verse of‬‬
‫‪poetry that reads:‬‬
‫‪I myself have no existence, but as her existence unfolds,‬‬
‫‪mine grows within her fold.201‬‬

‫‪30.3‬‬ ‫‪٣،٣٠‬‬

‫ﻓﺴﺮﻳﺎن ﻗﻴّﻮﻣﻴّﺘﻪ ﺗﻌﺎﱃ ﰲ ﻛّﻞ ذات وﺻﻔﺎت وأﻓﻌﺎل ﻣﻨﻬﺎ ﻳﻘﻊ اﻟﻌﻠﻢ }ﺑُِﻜ ِّﻞ‬
‫َﺷﻰٍء{ ﻓﻬﻮ ﻳﻌﻠﻢ اﻟﺸﻲء ﻣﻦ ﻋﲔ ذﻟﻚ اﻟﺸﻲء وﻣﻌﻠﻮم أّن ذاﺗﻪ ﻋﲔ ﻋﻠﻤﻬﺎ‬
‫ْ‬
‫وذاﺗﻬﺎ ﻫﻲ ﻣﻌﻠﻮﻣﻬﺎ وﻋﻠﻤﻬﺎ وﻏﲑﻫﻤﺎ ﳑّﺎ ﻻ ﻳﻨﺤﺼﺮ ﻓﻬﻮ اﳋﺒﲑ ﺳﺒﺤﺎﻧﻪ وﺗﻌﺎﱃ‬
‫وﻛﻴﻒ ﻻ ﺗﻈﻬﺮ اﻷﺷﻴﺎء ﰲ وﺟﻮده ووﺟﻮده ﻫﻮ اﻟﻨﻮر واﻟﻨﻮر أﺿﺎء ﰲ‬
‫اﻟﻈﻠﻤﺔ وإّﳕﺎ اﻟﻈﻠﻤﺔ ﱂ ﺗﺪرﻛﻪ وﻛﻴﻒ ﺗﺪرﻛﻪ اﻟﻈﻠﻤﺔ وﻫﻲ إّﻣﺎ ﻋﺪم ﳏﺾ وإّﻣﺎ‬
‫ﺳﻠﻮب ﻋﺪﻣﻴّﺔ أو ﻧﺴﺐ إﺿﺎﻓﻴّﺔ وﻛّﻞ ذﻟﻚ ﻻ ﻋﲔ ﻟﻪ ﰲ ﻃﻮر ﻣﻦ اﻷﻃﻮار‬
‫أّﻣﺎ اﻟﻌﺪم اﻟﺼﺮف ﻓﻈﺎﻫﺮ وأّﻣﺎ اﻟﺴﻠﻮب واﻟﻨﺴﺐ ﻓﻮﺟﻮدﻫﺎ ذﻫﲏ واﻟﺼﻮر‬
ّ
.‫اﻟﺬﻫﻨﻴّﺔ ﻣﻦ اﻟﻮﺟﻮد‬
Therefore, His knowledge «of all things» occurs through His quality of self-
subsistence that flows through every essence, quality, and act, such that He
knows a thing through the very entity of that thing. It is well known, moreover,
that His Essence is identical with His Essence’s knowledge, and the essence of
Its knowledge is Its objects of knowledge, Its knowledge, and other limitless
things. He is thus the Aware; and how could things not manifest in His
existence, when His existence is light? For light illumines darkness, and
darkness does not perceive light, for how could darkness perceive light when it
is either absolute nonexistence, privative forms of nonexistence, or relative
nonexistents, none of which have a determined entity at any stage? Absolute
nonexistence obviously does not perceive light, whereas privations and
relativities exist in the mind, and mental forms are a part of existence.

30.4 ٤،٣٠

‫وإذا ُﺣﻘّﻖ اﻷﻣﺮ ُوﺟﺪ ﻣﺎ ﰲ اﻟﺬﻫﻦ ﻏﲑ اﳌﻌﺪوم اﻟﺬي ﻳﺘﺼّﻮره ﻣﻨﻪ‬

‫ﺎ ﺑﻞ إّﳕﺎ‬‫اﻟﺬﻫﻦ ﺛّﻢ إﻧ ّﻪ ﻣﻦ اﳌﺴﺘﺤﻴﻞ أن ﻳﺘﺼّﻮر اﻟﺬﻫﻦ أﺻًﻼ ﻣﻌﺪوًﻣﺎ ﺧﺎرﺟﻴ‬
‫ﻳﻘﺎل إﻧ ّﻪ ﺗﺼّﻮر ﻣﺎ ﻣﺼﺪاﻗﻪ ﺧﺎرﺟﻲ ﻫﺬا ﰲ ﺗﺼّﻮر ﻣﺎ ﻳﺘﺼّﻮره اﻟﺬﻫﻦ ﻣﻦ‬
ّ
‫اﳌﻮﺟﻮدات اﳋﺎرﺟﻴّﺔ ﻓﻜﻴﻒ اﻟﻨﺴﺐ اﻟﻌﺪﻣﻴّﺔ ﻓﺈًذا اﻟﻈﻠﻤﺔ ﻻ ﺗﺪرك اﻟﻨﻮر واﻟﻨﻮر‬
‫ﻳﺪرك ذاﺗﻪ ﻓﻴﺪرك ﰲ ﻋﲔ إدراﻛﻪ ﻛّﻞ ﺷﻲء وأّي ﺧﱪة أﻋﻈﻢ ﻣﻦ ﺧﱪة‬
‫ﺗﻜﻮن ﰲ ﺿﻤﻦ إدراك ﻣﻦ أدرك ذاﺗﻪ وذﻟﻚ ﻷّن ذاﺗﻪ ﻻ ﺗﻐﻴﺐ ﻋﻨﻪ ﻓﻼ‬
.‫ﻳﻐﻴﺐ ﻋﻨﻪ ﺷﻲء ﻓﻬﻮ اﳋﺒﲑ ﺳﺒﺤﺎﻧﻪ‬
Once this concept is realized, one discovers that what is in the mind is
different from the nonexistence that is conceptualized by the mind. Moreover,
it is categorically impossible for the mind to conceptualize an external
nonexistent. The most that can be said is that the mind conceptualizes a thing
that is evidenced externally. If this is the case for the mind’s conceptualization
of external existence, what then of relative nonexistents? Therefore, darkness
does not perceive light, and light perceives its own essence, and so it perceives
all things through its own self-perception. And what greater awareness is there
than an awareness that is part of the perception of the One who perceives His
Essence? For God’s Essence is never hidden from Him, and therefore nothing is
hidden from Him, and so He is the Aware.

‫اﲰﻪ اﻟﻘﺎﺑﺾ ﺟﻠ ّﺖ ﻗﺪرﺗﻪ‬

Al-Qābiḍ: The Withholder

31.1 ١،٣١

ُ ‫أّول وروده ﰲ ﺳﻮرة اﻟﺒﻘﺮة ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ }َوٱﷲُ ﻳَﻘِْﺒُﺾ َوﻳَْﺒُﺼ‬

‫ﻂ{ واﺗ ّﻔﻖ‬
‫ﻋﻠﻴﻪ اﻷﺋّﻤﺔ اﻟﺜﻼﺛﺔ وﻫﻮ ﰲ رأي اﻟﻌﻠﻤﺎء ﲟﻌﻨﻰ اﳌﺎﻧﻊ أي ﳝﻨﻊ ﻣﻦ ﻳﺸﺎء وﻓﻴﻪ‬
ِ
ٰ َْ ‫ﻣﻌﻨﻰ اﻹﻣﺴﺎك ﻗﺎل اﷲ ﺗﻌﺎﱃ }َوﻳَﻘِْﺒْﻀَﻦ َﻣﺎ ُْﳝﺴُﻜُﻬﱠﻦ ِإﱠﻻ ٱﻟﱠﺮ‬
‫ﲪُﻦ{ واﻟﺘﺤﻘﻴﻖ‬
‫ﻓﻴﻪ أّن ﻣﺎ ﻣﻨﻊ ﻣﻦ اﳌﻨﻊ ﻓﻬﻮ ﻣﻦ اﻻﺳﻢ اﳌﺎﻧﻊ وﻣﺮﺟﻌﻪ إﱃ اﻻﺳﻢ اﷲ وﻣﺎ‬
‫ﻓﻴﻪ ﻣﻦ اﻹﻣﺴﺎك ﻓﲑﺟﻊ إﱃ اﻻﺳﻢ اﻟﺮﺣﻢـٰن ﻣﻦ ﺣﻴﺚ ﻣﺎ ﻳﺪﺧﻞ اﻻﺳﻢ‬
‫اﻟﺮﺣﻢـٰن ﰲ اﻻﺳﻢ اﷲ ﻓﺈّن اﻹﻣﺴﺎك ﻻ ﺗﻜﻮن ﻓﻴﻪ اﻟﺮﲪﺔ ﺑﺎﻟﺬات ﺑﻞ ﺑﺎﻟﻌﺮض‬
.‫ﻓﺈّن اﻟﺮﲪﺔ ﺑﺴﻂ واﻟﻘﺒﺾ ﺿّﺪ اﻟﺒﺴﻂ ﻓﻬﻮ ﺿّﺪ ﺣﻘﻴﻘﺔ اﻟﺮﺣ ٰﻢـن‬
This name is first mentioned in the Surah of the Cow in the verse: «God
withholds and lavishes».202 All three eminent scholars agree it is a divine name.
According to the opinion of exoteric scholars, the name means the Preventer;
that is, He who prevents whomever He wishes. It also comprises the meaning of
holding back, for God says: «spreading out their wings; none holds them back
except the All-Merciful».203 The realization of the name is that all His acts of
prevention are from the Preventer, and return to the name Allāh; and all His
acts of holding back return to the All-Merciful, insofar as the All-Merciful is
included within Allāh. For holding back does not involve mercy intrinsically,
but only accidentally, since mercy is expansion, and withholding is its opposite:
therefore, withholding is opposed to the reality of the All-Merciful.
 31.2 ٢،٣١

ِ
ٰ َْ ‫وﳌ ّﺎ ﻧﻄﻘﺖ اﻟﺘﻼوة ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ }َﻣﺎ ُْﳝﺴُﻜُﻬﱠﻦ ِإﱠﻻ ٱﻟﱠﺮ‬
‫ﲪُﻦ{ ﻋﻠﻤﻨﺎ أّن اﳌﺮاد‬
‫إﻣﺴﺎك ﺧﺎّص ﺗﻜﻮن ﻓﻴﻪ اﻟﺮﲪﺔ ﻟﻜﻦ ﺑﺎﻟﻌﺮض ﻛﻤﺎ ذﻛﺮﻧﺎ ﻷّن اﻹﻣﺴﺎك ﻋﻨﺪ‬
‫ﻛﻤﺎل ﻣﺮﺗﺒﺔ اﻟﻈﻬﻮر ﻫﻮ رﲪﺔ ﻣﺜﺎﻟﻪ أّن اﻟﺘﻜﻮﻳﻦ ﻟﻠﻮﻟﺪ ﰲ اﻷرﺣﺎم ﻟﻮ اﺳﺘﻤّﺮ‬
‫ﻟﺰاد ﰲ اﳉﻨﲔ أﻋﻀﺎًء أﺧﺮى ﻏﲑ ﻣﺎ ﺟﺮت ﺑﻪ اﻟﻌﺎدة ﻓﺘﻜﻮن زاﺋﺪة ﺗﺆّدي‬
‫إﱃ ﻋﺬاب ﻓﺎﻹﻣﺴﺎك ﻋﻨﻬﺎ ﻳﻜﻮن رﲪﺔ وﻛﺬﻟﻚ ﻟﻮ ﻛﺎﻧﺖ اﻟﺰﻳﺎدة ﰲ ﻃﻮل‬
‫اﻷﻋﻀﺎء أو ﻋﻈﻤﻬﺎ ﺧﺎرًﺟﺎ ﻋّﻤﺎ ُﳛﺘﺎج إﻟﻴﻪ ﻟﻜﺎﻧﺖ ﻋﺬاﺑ ًﺎ وﻛﺬﻟﻚ ﻟﻮ ﻛﺎﻧﺖ‬
‫اﻟﺰﻳﺎدة أﺷﻜﺎًﻻ أﺧﺮى ﻏﲑ أﺷﻜﺎل أﻋﻀﺎء اﻹﻧﺴﺎن ﱂ ﺗﻜﻦ رﲪﺔ ﺑﻞ ﻋﺬاﺑ ًﺎ‬
‫وﻛﺬﻟﻚ ﰲ ﻛّﻞ ﻣﻮﺟﻮد ﻣﻮﺟﻮد ﻟﻮ زادت ﺧﻠﻘﺘﻪ ﻋﻦ ﻗﺪر اﳊﻜﻤﺔ ﱂ ﺗﻜﻦ‬
‫رﲪﺔ وإن ﻛﺎﻧﺖ اﻟﺰﻳﺎدات اﻟﻮﺟﻮدﻳ ّﺔ ﻛﻠ ّﻬﺎ ﻣﻨﺴﻮﺑﺔ إﱃ اﻻﺳﻢ اﻟﺮﺣﻢـٰن واﻟﺮﺣﻴﻢ‬
.‫ﲟﺎ ﻓﻴﻬﺎ ﻣﻦ اﻟﻮﺟﻮد اﻟﺬي ﻫﻮ اﳌﺎّدة ﻟﻜّﻞ ﻣﻮﺟﻮد‬
Now, since revelation proclaims that «none holds them back except the All-
Merciful», we learn that the meaning that is intended is a specific type of
holding back that contains mercy, but only accidentally, as we said. For at the
stage of full manifestation, holding back is a form of mercy. For instance, were
the development of a child in the womb to continue beyond a certain point, the
embryo would acquire an abnormal excess of limbs, and this would cause
suffering. Therefore, it is a mercy to hold back excessive growth. Likewise, it
would be a form of torment if there were to be an unnecessary increase in the
length or size of our body parts. Also, it would not be an act of mercy but a
torment if shapes alien to the shape of human body parts were to increase. The
same holds for every single existent: if it were to grow beyond its wisely decreed
measure, that would not be a mercy, even if all these existential growths are
ascribed to the All-Merciful and the Ever-Merciful insofar as they comprise
existence, the underlying material substrate for every existent.

31.3 ٣،٣١

‫وإذا ﻋﻠﻤﺖ ﻫﺬا ﻋﻠﻤﺖ أّن اﻹﻣﺴﺎك ﻋﻦ ﺗﻠﻚ اﻟﺰﻳﺎدات اﳌﺬﻛﻮرة وأﻣﺜﺎﳍﺎ‬
‫ﳑّﺎ ﻻ ﻳﺘﻨﺎﻫﻰ ﻫﻮ رﲪﺔ ﻓﺎﻹﻣﺴﺎك إًذا ﺑﻬﺬا اﻟﺘﻔﺴﲑ ﻳﺮﺟﻊ إﱃ اﻻﺳﻢ اﻟﺮﺣﻢـٰن‬
‫ﻟﻜّﻦ ذﻟﻚ إذا اﺳﺘﻤّﺪه اﻻﺳﻢ اﻟﻘﺎدر ﻓﺈّن اﻟﻘﺪرة إّﳕﺎ ﺗﻈﻬﺮ ﺑﺎﻹﻣﺴﺎك ﻋﻨﺪ‬
‫ﻛﻤﺎﻻت اﳌﻮﺟﻮدات إذ ﻟﻮ زادت ﻋﻨﻬﺎ ﻻﳔﺮم وﺟﻮد ذﻟﻚ اﳌﻮﺟﻮد اﻟﺬي‬
‫ﺗﻌﻠ ّﻘﺖ ﺑﻪ اﻟﻘﺪرة ﻓﺎﻹﻣﺴﺎﻛﺎت ﻫﻲ ﲤﺎم اﳌﻘﺪورات ﻓﻴﻜﻮن اﻟﻘﺎﺑﺾ ﻣﻦ ﻣﻮاّد‬
‫اﻻﺳﻢ اﻟﻘﺪﻳﺮ ﺳﺒﺤﺎﻧﻪ ﻟﻜﻦ ﺑﺎﻋﺘﺒﺎر اﻻﺳﻢ اﻟﺮﺣﻢـٰن ﻻ ﲝﺴﺐ ذاﺗﻪ ﺑﻞ ﲝﺴﺐ‬
‫ﻟﻮاﺣﻘﻪ ﻓﻌﻠﻰ ﻫﺬا ﻳﻜﻮن اﻻﺳﻢ اﻟﻘﺎﺑﺾ راﺟًﻌﺎ ﻟﻼﺳﻢ اﷲ ﺑﺎﻟﺬات وﻟﻼﺳﻢ‬
.‫اﻟﺮﺣﻢـٰن ﺑﺎﻟﻌﺮض وﻳﺄﺧﺬ ﻣﻨﻪ اﻻﺳﻢ اﻟﻘﺪﻳﺮ ﻗﺪر ﻣﺎ ﻳﺘّﻢ ﺑﻪ اﻟﻘﺪرة‬
If you know this, then you will know that it is a mercy to hold back such
inordinate growths and countless other types of growth, and so according to
this interpretation “holding back” goes back to the All-Merciful. However, if
the holding back is supported by the Powerful, then power only manifests when
the growth of complete existent things is held back. For if it were to continue
growing, the existent dependent upon divine power would fall apart.
Therefore, every act of withholding is a completion of an object of the divine
power. Accordingly, the Withholder is one of the aspects of the Powerful, but
only with respect to the All-Merciful, and with regard to its ancillary
associations, not its essence. Thus, the Withholder returns to Allāh in an
essential manner, and to the All-Merciful in an accidental manner; and the
Powerful takes from it to the extent that power reaches its completion through
it.

31.4 ٤،٣١

‫وأّﻣﺎ ﻣﺎ ﻓﻴﻪ ﻣﻦ اﳌﻨﻊ ﻓﺎﻟﻘﺎﺑﺾ ﻳﻜﻮن ﰲ ذﻟﻚ ﻫﻮ اﻻﺳﻢ اﳌﺎﻧﻊ وذﻟﻚ ﻷّن‬
‫اﻻﺳﻢ اﳌﻌﻄﻲ ﻳﺒﺴﻂ واﻻﺳﻢ اﳌﺎﻧﻊ ﻳﻘﺒﺾ ﻓﺈًذا اﻻﺳﻢ اﻟﻘﺎﺑﺾ إذا اﺳﺘﻌﻤﻠﻪ‬
‫اﻻﺳﻢ اﻟﻘﺎدر ﻛﺎن ﻓﻴﻪ ﻣﻦ اﻟﺮﺣﻢـٰن ﳑﺎزﺟﺔ ﺑﺎﻟﻌﺮض وإذا اﺳﺘﻌﻤﻠﻪ اﻻﺳﻢ اﳌﺎﻧﻊ‬
‫ﱂ ﻳﻜﻦ ﻓﻴﻪ ﻣﻦ اﻻﺳﻢ اﻟﺮﺣﻢـٰن إّﻻ ﳎّﺮد ﻣﺎ ﺗﻘﻮم ﺑﻪ ﺣﻘﻴﻘﺔ اﳌﻨﻊ وﻫﻲ رﲪﺔ‬
‫ﲪﻦ ﻏﲑ ذﻟﻚ وﺑﻘﻴّﺔ‬ ٰ ‫ﺧﺎّﺻﺔ ﺗﻈﻬﺮ ﺑﻬﺎ ﺣﻘﻴﻘﺔ اﳌﻨﻊ ﻓﻘﻂ وﻻ ﻳﻜﻮن ﻓﻴﻬﺎ ﻟﻠﺮ‬
‫ﺣﻘﻴﻘﺔ اﻻﺳﻢ اﳌﺎﻧﻊ ﺗﺮﺟﻊ إﱃ اﷲ ﻻ إﱃ اﻟﺮﺣﻢـٰن وﻛﻼﻫﻤﺎ أﻋﲏ اﺳﻢ اﷲ‬
‫واﻻﺳﻢ اﻟﺮﺣﻢـٰن ﻳﺮﺟﻌﺎن إﱃ اﻟﺬات ﻻ ﺑﺎﳊﻘﻴﻘﺔ اﻻﲰﻴّﺔ ﺑﻞ ﻣﻦ ﺣﻴﺚ اﻋﺘﺒﺎر‬
.‫أن ﺗﻜﻮن اﻟﺬات وﻻ ﺷﻲء ﻣﻌﻬﺎ‬
In the case of prevention, the Withholder becomes the Preventer, because
the Giver expands, and the Preventer withholds. Therefore, if the Withholder is
employed by the Powerful, it mixes with the All-Merciful in an accidental
manner; but if it is employed by the Preventer, it merely partakes in the All-
Merciful to the extent that the reality of withholding is sustained. That,
moreover, is a specific mercy by which the reality of withholding alone
manifests, and the All-Merciful has no other share in it. The remnant of the
reality of the Preventer returns to Allāh, not the All-Merciful. And both—I
mean Allāh and the All-Merciful—return to the Essence, not through the reality
of the name but from the standpoint that the Essence is, and nothing is with It.

‫اﲰﻪ اﻟﺒﺎﺳﻂ ﺗﺒﺎرك وﺗﻌﺎﱃ‬

Al-Bāsiṭ: The Lavisher

32.1 ١،٣٢

ُ‫أّول آﻳﺔ ُذﻛﺮ ﻓﻴﻬﺎ ﰲ ﺗﺮﺗﻴﺐ اﻟﺘﻼوة ﰲ ﺳﻮرة اﻟﺒﻘﺮة ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ }َوٱﷲ‬
‫ﻂ{ واﺗ ّﻔﻖ ﻋﻠﻰ إﻳﺮاده اﻷﺋّﻤﺔ اﻟﺜﻼﺛﺔ وﻗﺪ ﺧّﺼﻪ اﻟﻌﻠﻤﺎء ﺑﺒﺴﻂ‬ ُ ‫ﻳَﻘِْﺒُﺾ َوﻳَْﺒُﺼ‬
‫ﻂ ٱﻟِّﺮْزَق ِﳌ َﻦ ﻳََﺸﺂُء{ وﻳﻌﻨﻮن ﺑﺎﻟﺮزق اﳌﻘﺘﺎت أو ﻣﺎ‬
ُ ‫اﻟﺮزق ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ }ﻳَْﺒُﺴ‬
‫ﻛﺎن ﰲ ﻣﻌﻨﺎه أو ﻣﺎ أّدى إﻟﻴﻪ وﻣﻌﻨﺎه ﻋﻨﺪ أﻫﻞ اﻷذواق أﻋّﻢ وﻫﻲ ﰲ‬
‫ﻣﻘﺎﺑﻠﺔ اﻻﺳﻢ اﻟﻘﺎﺑﺾ ﻓﺘﻜﻮن ﻣﻌﺎﻧﻴﻪ ﻣﻌﺎدﻟﺔ ﳌﻌﺎﻧﻲ اﻻﺳﻢ اﻟﻘﺎﺑﺾ ﰲ اﳌﻘﺎﺑﻠﺔ‬
‫وﻳُﻔﻬﻢ ﻣﻦ ذﻟﻚ اﳌﺮاﺗﺐ اﳌﺬﻛﻮرة ﰲ اﻻﺳﻢ اﻟﻘﺎﺑﺾ ﻓﻴﻄّﻠﻊ ﻣﻨﻬﺎ ﻋﻠﻰ ﻣﻌﺎﻧﻲ‬
.‫اﻻﺳﻢ اﻟﺒﺎﺳﻂ وﻛﺬﻟﻚ اﻟﻘﻮل ﰲ اﻟﻌﻜﺲ‬
The first verse in which this name is mentioned, according to the order in
which the names occur in the Surah of the Cow, is: «God withholds and
lavishes».204 The three eminent scholars agree it is a divine name. Scholars
limit the meaning of the name to the lavishing of provision, per the verse «God
lavishes provision on whomsoever He will».205 By “provision” they mean
means of self-subsistence, or that which shares its meaning or leads to it.
However, according to those who know through tasting, its meaning is more
general than this. For it is a counterpart to the Withholder, and so its meanings
are in precise contrast to those of the Withholder. The levels of the Withholder
thus offer an overview of the meanings of the Lavisher, and vice versa.

32.2 ٢،٣٢

‫واﻋﻠﻢ أّن ﻋﺎﱂ اﳉﻤﺎل ﻫﻮ داﺧﻞ ﰲ اﻻﺳﻢ اﻟﺒﺎﺳﻂ وﻫﻮ اﳌﻘﺎم اﻟﺬي‬
‫ُﺷّﺮف ﺑﻌﻴﺴﻰ ﻋﻠﻴﻪ اﻟﺴﻼم ﻓﻜﺎن ﻻ ﻳﻨﻈﺮ إّﻻ اﳉﻤﺎل وﻻ ﻳﺘﺼّﺮف ﺑﺸﻲء ﻣﻦ‬
‫أﲰﺎء اﻻﻧﺘﻘﺎم واﳌﺴﺘﻮﱄ ﻋﻠﻴﻪ اﻻﺳﻢ اﻟﺮﺣﻢـٰن ﻓﺎﻻﺳﻢ اﻟﺒﺎﺳﻂ ﻳﺴﺘﻤّﺪه اﻻﺳﻢ‬
‫اﻟﻘﺎدر ﰲ ﻣﺒﺎدئ اﻹﳚﺎدات وأوﺳﺎﻃﻬﺎ ﻓﺈذا أﺗﺖ إﱃ ﻧﻬﺎﻳﺎﺗﻬﺎ ﺗﻠﻘّﺎه اﻻﺳﻢ‬
‫اﻟﻘﺎﺑﺾ ﻓﻮﻗ ّﻔﻬﺎ ﻋﻨﺪ اﻟﻐﺎﻳﺎت ﻓﻴﻜﻮن ﻋﻄﺎء اﻻﺳﻢ اﻟﻘﺎﺑﺾ اﳌﻨﻊ ﻟﻠﻘﺎدر ﻋﻦ‬
‫ﺗﻌّﺪي ﻣﺎ ﻻ ﻳﻜﻮن ﻣﻦ ﲤﺎﻣﺎت اﻹﳚﺎد ﻓﺎﻻﺳﻢ اﳌﻌﻄﻲ ﻟﻠﺒﺎﺳﻂ واﻻﺳﻢ اﳌﺎﻧﻊ‬
.‫ﻟﻠﻘﺎﺑﺾ‬
The Lavisher includes the realm of beauty. This is the station that Jesus was
honored by, for he saw nothing but beauty, and did not in the slightest conduct
himself according to the names of vengeance. The All-Merciful presided over
him. Thus the Lavisher is assisted by the Powerful at the early stages of
existentiation, and also at the intermediate stages. When these existentiations
reach their final stages, the Lavisher is met by the Withholder, which stops
them when they reach their fullest extent. In this sense, the bestowal of the
Withholder lies in how it prevents the Powerful from straying into anything
detrimental to complete existentiation. The Bestower therefore pertains to the
Lavisher, and the Depriver to the Withholder.

32.3 ٣،٣٢
‫وﳌ ّﺎ ﻛﺎن اﻻﺳﻢ اﻟﺒﺎﺳﻂ ﻫﻮ اﳌﻤّﺪ ﻟﻌﺎﱂ اﳉﻤﺎل ﻛﺎن اﻻﺳﻢ اﻟﻘﺎﺑﺾ ﻫﻮ‬
‫اﳌﻤّﺪ ﻟﻌﺎﱂ اﳉﻼل وﻫﻤﺎ ﺣﻀﺮﺗﺎن ﻣﺘﻘﺎﺑﻠﺘﺎن ﲡﻤﻌﻬﻤﺎ ﺣﻀﺮة اﻟﻜﻤﺎل وﺣﻀﺮة‬
‫اﳉﻼل ﻫﻮ اﳌﻘﺎم اﳌﺘﺸّﺮف ﲟﻮﺳﻰ ﻋﻠﻴﻪ اﻟﺴﻼم وﻟﺘﻘﺎﺑﻞ ﻫﺎﺗﲔ اﳊﻀﺮﺗﲔ ﺗﻘﺎﺑﻞ‬
‫اﻟﻔﻌﻞ ﻣﻦ ﻣﻮﺳﻰ ﻋﻠﻴﻪ اﻟﺴﻼم وﻣﻦ ﻋﻴﺴﻰ ﻋﻠﻴﻪ اﻟﺴﻼم ﻓﻘﺘﻞ ﻣﻮﺳﻰ ﺳﺒﻌﲔ‬
‫أﻟﻔ ًﺎ ﰲ ﻗﻮﻟﻪ }ٱﻗ ْﺘُﻠ ُٓﻮا َأﻧُﻔَﺴُﻜْﻢ{ وﻗﺎل ﻋﻴﺴﻰ ﻋﻠﻴﻪ اﻟﺴﻼم إذا ﻟﻄﻤﻚ ﻋﻠﻰ‬
.‫ﺧّﺪك ﻓﺄدر ﻟﻪ اﳋّﺪ اﻵﺧﺮ‬
Since the Lavisher replenishes the realm of beauty, the Withholder
replenishes the realm of majesty, and these two opposite presences are brought
together by the presence of perfection. The presence of majesty, moreover, is
the station that honored Moses; and because of the contrariety between these
two presences, the actions of Moses and Jesus stood in contrast to each other.
Moses thus killed seventy thousand men by saying, «Kill yourselves»,206
whereas Jesus said, “If he slaps you on the cheek, turn the other cheek.”207

32.4 ٤،٣٢

‫ﻓﺄﲰﺎء اﻻﻧﺘﻘﺎم ﻟﻼﺳﻢ اﳉﻠﻴﻞ ﻣﻦ ﻣﻘﺎم اﳉﻼل وأﲰﺎء اﻹﻧﻌﺎم ﻟﻼﺳﻢ اﳉﻤﻴﻞ‬
‫ﻣﻦ ﻣﻘﺎم اﳉﻤﺎل واﻻﺳﻢ اﳌﻬﻴﻤﻦ ﻫﻮ ﻋﻠﻰ اﳊﻀﺮﺗﲔ ﻣﻦ ﻣﻘﺎم اﻟﻜﻤﺎل وأﻫﻞ‬
‫ﻏﻠﺒﺔ اﻟﺮﺟﺎء ﻳﻨﻈﺮون ﺑﺎﻻﺳﺘﻌﺪاد إﱃ ﺣﻀﺮة اﳉﻤﺎل وأﻫﻞ اﳋﻮف ﻳﻨﻈﺮون‬
.‫ﺑﺎﻻﺳﺘﻌﺪاد إﱃ ﺣﻀﺮة اﳉﻼل وﻫﺎﺗﺎن اﻟﻄﺎﺋﻔﺘﺎن ﻫﻢ اﻟﻌّﺒﺎد‬
Therefore, the names of vengeance pertain to the Majestic in the station of
majesty, and the names of bliss pertain to the Beautiful in the station of beauty,
and the Overseer is in both presences in the station of perfection. The people
who are dominated by hope look with preparedness to the presence of beauty,
and those dominated by fear look with preparedness to the presence of majesty.
These two groups constitute the worshippers.

32.5 ٥،٣٢
‫وأّﻣﺎ اﻟﺼﻮﻓﻴّﺔ ﻓﻠﻴﺲ اﻟﺮﺟﺎء واﳋﻮف ﻣﻦ أوﺻﺎﻓﻬﻢ وذﻟﻚ ﻷّن اﻟﺮﺟﺎء ﻃﻤﻊ‬
‫وﻫﻢ ﻳﻄﺎﻟﺒﻮن أﻧﻔﺴﻬﻢ ﲟﻔﺎرﻗﺔ اﻟﻄﻤﻊ ﻷﻧ ّﻪ ﻣﻦ ﺳﻔﺴﺎف اﻷﺧﻼق وأّﻣﺎ اﳋﻮف‬
‫ﻓﻬﻮ ﺟﱭ وﲞﻞ إﻣﺎ ﺑﺄﻧﻔﺴﻬﻢ وإّﻣﺎ ﺑﺄﻣﻮاﳍﻢ وأّي ﻣﺎ ﻛﺎن ﻓﻬﻮ ﻣﻦ ﻗﺴﻢ‬
.‫ﺳﻔﺴﺎف اﻷﺧﻼق‬
As for the Sufis, hope and fear are not among their qualities, for hope is
covetousness, and they seek to rid themselves of covetousness because it is a
base character trait. Likewise, fear is cowardice and miserliness with regard to
either the soul or wealth, both of which are base character traits.

32.6 ٦،٣٢

‫ﲰﻲ ﺑﻬﺬا اﻻﺳﻢ ﺑﲔ اﻟﻨﺎس ﺑﻞ ﻣﻦ ﲢﻘّﻖ ﲟﻘﺎم‬ ّ ‫وﱂ أﻗﺼﺪ ﺑﺎﻟﺼﻮﻓﻴّﺔ ﻣﻦ‬
‫اﻟﺘﺼّﻮف وﻫﻮ ﺗﺒﺪﻳﻞ اﻷﺧﻼق اﳌﺬﻣﻮﻣﺔ ﺑﺎﻷﺧﻼق اﶈﻤﻮدة إّﻻ أّن ﺑﻌﺾ اﻟﻨﺎس‬
‫ﻳﺘﻮّﻫﻢ أّن اﳋﻠﻖ اﳊﺴﻦ ﻫﻮ أن ﻻ ﻳﻘﺎﺑﻞ اﻟﺴﻴّﺌﺔ إّﻻ ﺑﺎﳊﺴﻨﺔ ﻣﻄﻠﻘ ًﺎ وﻟﻴﺲ‬
‫ﻛﺬﻟﻚ ﻷّن ﻫﺬا ﳜّﺺ ﻣﻘﺎم اﳉﻤﺎل واﻟﺼﻮﰲّ ﰲ ﺗﺰﻛﻴﺘﻪ ﻟﻨﻔﺴﻪ إّﳕﺎ ﳛﺎذي‬
‫ﺣﻀﺮة اﻟﻜﻤﺎل وﻫﻲ اﳉﺎﻣﻌﺔ ﻟﻠﺠﻤﺎل واﳉﻼل ﻓﻴﻜﻮن ﰲ اﻟﺼﻮﰲّ اﻹﻧﻌﺎم واﻻﻧﺘﻘﺎم‬
‫ﻟﻜﻦ ﻻ ﻳﻨﺘﻘﻢ ﻟﻨﺼﺮة ﻧﻔﺴﻪ ﻣﻴًﻼ ﻣﻊ اﳍﻮى ﺑﻞ إن ﻛﺎن ﻗﺪ أﻗﻴﻢ ﰲ ﻣﻘﺎم ﻣﻦ‬
‫ﻳﻔﱠﻮض إﻟﻴﻪ إﻗﺎﻣﺔ اﳊﺪود ﻓﺈﻧ ّﻪ ﻳﻘﻴﻤﻬﺎ وﻻ ﺗﺄﺧﺬه ﻓﻴﻬﺎ }ﻟ َْﻮَﻣَﺔ َﻵﺋٍِﻢ{ ﻛﻤﺎ ﻗﻴﻞ‬
‫ﻂ ﻟﻨﻔﺴﻪ إّﻻ أن‬ ّ ‫ﻋﻦ رﺳﻮل اﷲ ﺻﻠ ّﻰ اﷲ ﻋﻠﻴﻪ وﺳﻠ ّﻢ إﻧ ّﻪ ﻣﺎ اﻧﺘﻘﻢ ﻗ‬
.‫ﺗﻨﺘﻬﻚ ﺣﺮﻣﺔ ﻫﻲ ﷲ ﻓﻴﻨﺘﻘﻢ ﷲ ﺑﻬﺎ‬
By the term “Sufi,” I do not mean all who are commonly designated thus.
Rather, I mean the one who realizes the station of Sufism, which is the
transformation of blameworthy character traits into praiseworthy ones.
However, some people imagine that beauty of character means to always
respond to an evil deed with a good deed. But that is not so, for this is specific
to the station of beauty, and in purifying himself the Sufi is approximating the
station of perfection, which combines beauty and majesty. As such, the Sufi
contains both bliss and vengeance. Yet he does not exact vengeance in order to
aid his own self by inclining toward his passions. Rather, if he is placed, for
instance, in the position of someone responsible for upholding capital
punishment, he applies the law and does not fear «the blame of any blamer».208
To this effect, it is said that the blessed Messenger “never avenged himself,
except if the inviolability of God were violated, whereupon he would avenge for
the sake of God.”209

32.7 ٧،٣٢

‫اﻟﻔﻌﻞ أّن اﶈﻘّﻖ ﺷﻬﺪ ﺣﻀﺮة‬ ‫واﻟﻔﺮق ﺑﲔ اﻟﺼﻮﰲّ واﶈﻘّﻖ وإن ﺗﺴﺎوﻳﺎ ﰲ‬
‫اﳊﻀﺮة ﻣﻦ اﳉﻼل وﲢﻘّﻖ ﺑﻬﺎ‬ ‫اﻟﻜﻤﺎل وﲢﻘّﻖ ﺑﻬﺎ واﻟﺼﻮﰲّ ُﺣﺠﺐ ﻓﻴﻤﺎ ﻟﺘﻠﻚ‬
‫ﻓﻴﻬﻤﺎ اﳌﺎﻟﻚ ﻟﺬﻟﻚ أو اﻟﻮاﺻﻞ‬ ‫ﻓﺈًذا ﻟﻠﺼﻮﰲ ﻗﺴﻂ ﻣﻦ اﳉﻤﺎل واﳉﻼل واﶈﻘّﻖ‬
‫أّن ﻣﺎ ﻛﺎن ﰲ ﻫﺬه اﳌﻘﺎﻣﺎت‬ ‫اﻟﺬي ﺑﻪ ﻳﻬﺘﺪي ﻛّﻞ ﺳﺎﻟﻚ ﻓﺤﺼﻞ ﳑّﺎ ذﻛﺮﻧﺎه‬
‫وﻣﻘﺎﺑﻼت أﺣﻜﺎﻣﻪ ﻫﻲ ﻟﻼﺳﻢ‬ ‫اﳌﺬﻛﻮرة ﳜّﺺ ﺟﺎﻧﺐ اﻹﻧﻌﺎم ﻓﻬﻮ ﻟﻼﺳﻢ اﻟﺒﺎﺳﻂ‬
.‫اﻟﻘﺎﺑﺾ‬
The difference between the Sufi and the one who has verified the truth,
though both may be equal in their actions, is that the one who has verified the
truth witnesses and verifies the presence of perfection. The Sufi, for his part, is
veiled by the majesty of the presence and verifies that. Therefore, the Sufi has a
share of beauty and majesty, whereas the one who has verified the truth has
mastery of both; he has arrived, and every wayfarer follows his guidance. In
sum, all the properties of the aforementioned stations that pertain to the ambit
of bliss belong to the Lavisher, whereas the opposite properties belong to the
Withholder.

32.8 ٨،٣٢

‫واﻋﻠﻢ أّن أّول اﻟﻨﻬﺎر ﻟﻼﺳﻢ اﻟﺒﺎﺳﻂ إﱃ أن ﺗﺰول اﻟﺸﻤﺲ ﺛّﻢ ﻳﺘﻮّﱃ ﺑﻘﻴّﺔ‬
‫اﻟﻨﻬﺎر اﻻﺳﻢ اﻟﻘﺎﺑﺾ إﱃ أن ﺗﻐﺮب ﺛّﻢ ﻳﺘﻮّﱃ اﻟﻠﻴﻞ اﻻﺳﻢ اﻟﺒﺎﺳﻂ ﻟﻴﺒﺴﻂ‬
‫ﺎ‬‫اﻟﺒﻮاﻃﻦ ﻣﻦ ﻗﻮى اﻹﻧﺴﺎن وذوات اﳊﻴﺎة وِﻗَﻮى اﻟﻨﺒﺎت وﻣﺎ ﲢﺘﻪ ﺑﺴﻄًﺎ ﻃﺒﻴﻌﻴ‬
‫ﻓﻴﺤﺼﻞ ﰲ اﻟﻈﻮاﻫﺮ اﻟﺴﺒﺎت وﰲ اﻟﺒﻮاﻃﻦ اﳊﺮﻛﺎت إﱃ ﻣﺜﻞ ﺣّﺪ اﻟﺰوال ﻣﻦ‬
‫اﻟﻨﻬﺎر وذﻟﻚ ﻣﻨﺘﺼﻒ اﻟﻠﻴﻞ ﺛّﻢ ﻳﺘﻮّﱃ اﻻﺳﻢ اﻟﻘﺎﺑﺾ ﻟﻠﺒﻮاﻃﻦ ﻓﻴﻜﻮن اﻻﺳﻢ‬
‫ﺪا ﻟﻼﺳﻢ اﻟﻈﺎﻫﺮ ﰲ اﻟﻨﻬﺎر وﻳﻜﻮن‬‫ﺪا ﻟﻼﺳﻢ اﻟﺒﺎﻃﻦ ﰲ اﻟﻠﻴﻞ وﳑ‬‫اﻟﺒﺎﺳﻂ ﳑ‬
.‫اﻟﻘﺎﺑﺾ ﻋﻠﻰ اﻟﻌﻜﺲ ﻣﻦ ذﻟﻚ‬
The first part of the day pertains to the Lavisher until the sun reaches its
midpoint, and then the rest of the day until the sun sets is presided over by the
Withholder. Then, until the counterpart to midday, which is midnight, the
Lavisher presides over the night, lavishing in a natural manner the inner
dimensions of the faculties of humans, living creatures, plants, and all that is
below them, so they pass outwardly into torpor, while inwardly they move.
Then the Withholder presides over their inner realities. As such, during the
night the Lavisher replenishes the Nonmanifest, and during the day replenishes
the Manifest, whereas the Withholder follows the opposite pattern.

32.9 ٩،٣٢

‫وﻛﺬﻟﻚ أﻳًﻀﺎ ﻳﻘﺘﺴﻤﺎن اﻟﻌﺎم أﻋﲏ اﻻﺳﻢ اﻟﺒﺎﺳﻂ واﻻﺳﻢ اﻟﻘﺎﺑﺾ ﻓﺘﻜﻮن‬
‫ﺑﻴﻨﻬﻤﺎ ﺗﻠﻚ اﻟﻨﺴﺒﺔ ﺑﻌﻴﻨﻬﺎ ﻫﺬا ﰲ اﻻﻗﺘﺴﺎم اﻟﺘﻔﺼﻴﻠﻲ وأّﻣﺎ ﰲ اﻻﻗﺘﺴﺎم اﻹﲨﺎّﱄ‬
‫ﻓﻴﻜﻮن اﻟﺸﺘﺎء واﻟﺮﺑﻴﻊ ﻟﻼﺳﻢ اﻟﺒﺎﺳﻂ ﻓﺈّن اﻟﺸﺘﺎء واﻟﺮﺑﻴﻊ ﺣﻀﺮﺗﺎن ﻟﻺﳚﺎد وﻫﻮ‬
‫ﻂ ٱﻟِّﺮْزَق ِﳌ َْﻦ ﻳََﺸﺎُء{ وﰲ‬
ُ ‫ﺑﺴﻂ ﻛﻤﺎ ﻗﺎل اﺑﻦ ﻋّﺒﺎس ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ }ﻳَْﺒُﺴ‬
‫ﻗﻮﻟﻪ }َوِﻓﻰ ٱﻟﱠﺴَﻤﺂِء ِرْزﻗُُﻜْﻢ َوَﻣﺎ ﺗُﻮَﻋُﺪوَن{ ﻓﻘﺎل ﻫﻮ اﳌﻄﺮ وﻫﻮ ﻋﺎﱂ اﻟﺸﺘﺎء‬
‫اﻟﺬي ﻣﻨﻪ ﺑﺴﻂ اﻟﺮزق وﻛﺬﻟﻚ ﻋﺎﱂ اﻟﺮﺑﻴﻊ ﻓﺈّن ﻓﻴﻪ ﻳﻈﻬﺮ ﺣﻜﻢ اﻹﳚﺎد‬
.‫اﻟﺒﺴﻄﻲ‬
ّ
Likewise, both the Lavisher and the Withholder divide the year into two, and
share the exact same relation as far as particular divisions are concerned. As for
general divisions, winter and spring pertain to the Lavisher, because winter and
spring are presences of existentiation, which is a type of lavishing. To this effect,
Ibn ʿAbbās said concerning the verses «He lavishes provision on whomsoever
He wills»210 and «In heaven is your provision and that which you were
promised»211 that “the provision is rain,” which is the winter season from
which provision is lavished. The same holds for the spring season, for in it the
expansive property of existentiation becomes manifest.

32.10 ١٠،٣٢

‫وأّﻣﺎ ﻋﺎﱂ اﻟﺼﻴﻒ واﳋﺮﻳﻒ ﻓﻬﻤﺎ ﻣﻦ ﻋﺎﱂ اﻻﺳﻢ اﻟﻘﺎﺑﺾ ﻟﺘﻤﺎم إدراﻛﺎت‬
‫اﻟﺜﻤﺎر اﻟﱵ ﻫﻲ ﻧﻬﺎﻳﺎت اﻹﳚﺎد اﻟﺸﺘﻮّي واﻟﺮﺑﻴﻌﻲ ﻛﻤﺎ ﻗّﺪﻣﻨﺎ ﻣﻦ أّن اﻻﺳﻢ‬
ّ
‫اﻟﻘﺎﺑﺾ ﻟﻪ ﺗﻌﻠ ّﻖ ﺑﺈﲤﺎم اﳌﻘﺪورات وﻫﻮ ﻋﺎﱂ اﻟﺼﻴﻒ واﳋﺮﻳﻒ ﻓﺎﻻﺳﻢ اﻟﻘﺎﺑﺾ‬
.‫ﻟﻪ اﻟﺼﻴﻒ واﳋﺮﻳﻒ واﻻﺳﻢ اﻟﺒﺎﺳﻂ ﻟﻪ اﻟﺸﺘﺎء واﻟﺮﺑﻴﻊ‬
Summer and autumn are from the realm of the Withholder because this is
when fruits reach full maturity, which spells the end of the hibernal and vernal
existentiation. For as we said previously, the Withholder pertains to the
completion of the objects of power—namely, the realms of summer and
autumn. Thus, summer and autumn belong to the Withholder, and winter and
spring belong to the Lavisher.

32.11 ١١،٣٢

‫ﻓﺈن ﻗﻠﺖ إﻧ ّﺎ رأﻳﻨﺎ اﳊﻴﻮاﻧﺎت ﰲ اﻟﺸﺘﺎء ﺗﻨﻘﺒﺾ وﻛّﻞ ﻣﺎ اﻧﻘﺒﺾ ﻓﻬﻮ‬

‫ﻟﻼﺳﻢ اﻟﻘﺎﺑﺾ ﻓﺎﳉﻮاب أّن ذﻟﻚ ﺑﺎﻟﻌﺮض ﻓﺈّن ﻛّﻞ ﻋﺎﱂ ﻣﻦ ﻋﻮاﱂ اﻷﲰﺎء ﻓﻴﻪ‬
‫ﻛّﻞ ﻋﺎﱂ ﻣﻦ ﻋﻮاﱂ اﻷﲰﺎء وإّن ﻛّﻞ ﺷﻲء ﻓﻴﻪ ﻛّﻞ ﺷﻲء وإّﳕ ّﺎ اﳊﻜﻢ ﻟﻸﻏﻠﺐ‬
‫ﻓﻴﻨﺴﺐ اﻟﻌﺎﱂ إﱃ اﻻﺳﻢ اﻟﺬي ﻫﻮ أﻇﻬﺮ ﺣﻜًﻤﺎ ﰲ ذﻟﻚ اﻟﺰﻣﺎن وﻳﺒﻘﻰ ﻣﻦ‬
.‫دوﻧﻪ ﻣﻨﻄﻮﻳ ًﺎ ﻓﻴﻪ‬
If you were to say: We see animals seeking shelter during the winter, and
everything that withdraws pertains to the Withholder, the answer is that this is
accidental, for every name-world is contained within every other, and all things
are contained within all things. The ruling property, however, is ascribed to the
dominant one, and so the world is ascribed to the name whose property is most
prominent at that time, while the other property remains enfolded within it.

32.12 ١٢،٣٢
‫واﻋﻠﻢ أّن أﻋﻤﺎر اﳊﻴﻮان وﻣﻦ دوﻧﻬﻢ وﻣﻦ ﻓﻮﻗﻬﻢ ﻣﻦ اﻹﻧﺴﺎن ﻓﺈّن ﻓﻴﻬﺎ‬
‫أﺳﻨﺎﻧ ًﺎ ﳐﺘﻠﻔﺔ ﻓﺴّﻦ اﻟﻨﻤّﻮ ﻟﻼﺳﻢ اﻟﺒﺎﺳﻂ إﱃ ﺳّﻦ اﻟﻮﻗﻮف ﺛّﻢ ﻳﻨﺘﻘﻞ اﳊﻜﻢ‬
‫إﱃ اﻻﺳﻢ اﻟﻘﺎﺑﺾ ﻣﻦ ﺳّﻦ اﻟﻮﻗﻮف إﱃ أن ﳛّﻞ اﻷﺟﻞ }وﻟُِﻜ ِّﻞ َأَﺟٍﻞ‬
‫ِﻛﺘَﺎٌب{ وﻟﻜّﻞ ﻛﺘﺎب أﺟﻞ واﻟﻜﺘﺎب ﻟﻼﺳﻢ اﻟﺒﺎﺳﻂ واﻷﺟﻞ ﻟﻼﺳﻢ اﻟﻘﺎﺑﺾ‬
.‫ﻓﺎﻟﻘﺎﺑﺾ ﻣﺎﻧﻊ واﻟﺒﺎﺳﻂ ﻣﻌٍﻂ‬
The lifespans of animals and those beneath them, and of the humans above
them, comprise different ages. For instance, the age of growth belongs to the
Lavisher until the age of maturity, then from the age of maturity till the
appointed time the property transfers to the Withholder. «For every appointed
time there is a Book»212 and for every Book there is an appointed time. The
Book pertains to the Lavisher, and the appointed time pertains to the
Withholder. The Withholder deprives, and the Lavisher gives.213

‫اﲰﻪ اﳊﻲ ﺗﺒﺎرك وﺗﻌﺎﱃ‬

ّ
Al-Ḥayy: The Living

33.1 ١،٣٣

‫أّول وروده ﰲ اﻟﺒﻘﺮة ﻣﻦ ﻗﻮﻟﻪ }ٱﷲُ َﻵ ِإﻟ ََٰﻪ ِإﱠﻻ ُﻫَﻮ ٱْﳊ َﻰ ٱﻟ َْﻘﻴﱡﻮُم{ واﺗ ّﻔﻖ‬
‫ﱡ‬
‫ﻋﻠﻰ إﻳﺮاده اﻷﺋّﻤﺔ اﻟﺜﻼﺛﺔ وﻓّﺴﺮه اﻟﻌﻠﻤﺎء ﺑﺄﻣﺮﻳﻦ أﺣﺪﻫﻤﺎ اﻟﺒﻘﺎء اﻟﺬي ﻻ ﻓﻨﺎء‬
‫ﻣﻌﻪ واﻵﺧﺮ اﳌﻌﻨﻰ اﻟﺬي ﺑﻪ ﻳﻜﻮن ﺣﺎﻟﻪ ﳐﺎﻟﻔ ًﺎ ﳊﺎل اﻷﻣﻮات وﻻ ﺷّﻚ أﻧ ّﻪ‬
‫أﻣﺮ ﻏﲑ ﻧﻔﺲ اﻟﺒﻘﺎء ﻗﺎل ﺑﻌﻀﻬﻢ إّن ﻣﻌﻨﻰ اﻟﺘﺤﻴّﺎت ﷲ أي اﳊﻴﺎة ﷲ واﳊﻴﺎة‬
.‫ﻟﻪ ﺑﺬﻳﻨﻚ اﻻﻋﺘﺒﺎرﻳﻦ اﳌﺬﻛﻮرﻳﻦ‬
This name is first mentioned in the Surah of the Cow in the verse: «Allāh, there
is no god but He, the Living, the Self-Subsisting».214 The three eminent
scholars agree it is a divine name. The scholars interpret this name in two ways:
the first is that it means subsistence that never passes away; the second is that it
means the reality whose state is opposed to the state of the dead. But it is
certainly not identical to subsistence. Some say that the meaning of “taḥiyyāt be
to God”215 is “life belongs to God.” In any case, He possesses life in both
abovementioned senses.

33.2 ٢،٣٣

‫وأّﻣﺎ أﻫﻞ اﻷذواق ﻓﺎﳊﻴﺎة ﻋﻨﺪﻫﻢ أﺧّﺺ أوﺻﺎف اﻟﻮﺟﻮد اﳌﻄﻠﻖ ﺑﻪ وأﻟﺼﻖ‬
‫اﻟﺼﻔﺎت ﻟﻪ وﻣﻌﻨﻰ اﳊﻴﺎة ﻫﻮ وﺟﻮدﻳ ّﺔ اﻟﻮﺟﻮد وﻛﻮﻧﻪ ﻻ ﻋﺪم ﻓﻴﻪ ﺑﺎﻋﺘﺒﺎر ﻣﻦ‬
‫اﻻﻋﺘﺒﺎرات وﻳﻠﺰم ﻣﻦ ﻫﺬا أّن ﻛّﻞ ﻣﻦ اﺗ ّﺼﻒ ﺑﺎﻟﻮﺟﻮدﻳ ّﺔ ﻓﻬﻮ ﺣﻲ وإن ﻛﺎن‬
ّ
‫اﻟﻮﺟﻮد ﻟﻪ أﻗﻮى ﻛﺎﻧﺖ ﺣﻴﺎﺗﻪ أﻗﻮى وأّن ﻛّﻞ ﺣﻴﺎة ﻓﻬﻲ ﺣﻴﺎة ﻟﻠﻮﺟﻮد‬
‫واﻟﻮﺟﻮد ﻫﻮ اﳌﻮﺟﻮد ﺑﻮﺟﻪ أﺷﺮف واﳌﻮﺟﻮد ﻫﻮ اﻟﻮﺟﻮد ﺑﻮﺟﻪ أﻛﻤﻞ واﻟﻜﻤﺎل‬
.‫واﻟﺸﺮف ﻟﻠﺤﻘﻴﻘﺔ اﻟﻮﺟﻮدﻳ ّﺔ ﻓﺎﳊﻴﺎة ﳍﺎ ﲟﺎ ﻻ ﻳﺘﻨﺎﻫﻰ ﻣﻦ اﻻﻋﺘﺒﺎرات‬
For those who know through tasting, life is the most specific quality of
unconditioned existence, and the quality most closely attached to it. The pure
meaning of life is the existential quality of existence and how it contains no
nonexistence in any respect whatsoever. From this it follows that whatever is
qualified by the quality of existentiality is living; and the stronger its existence,
the stronger its life. It also follows that every individual life is a life of existence.
Existence is the existent in a more excellent sense, and the existent is existence
in a more perfect sense; and excellence and perfection pertain to the reality of
existence. Therefore, there is no end to the considerations of life.

33.3 ٣،٣٣

‫وﳌ ّﺎ ﻛﺎﻧﺖ اﳊﻴﺎة إّﳕﺎ ﻫﻲ ﻟﻠﻮﺟﻮد اﻟﺮﺣﻢـٰن ﺳﺒﺤﺎﻧﻪ وﻛﺎن ﻟﻮ ﻛﺎﻧﺖ ﺣﻴﺎﺗﻪ‬
‫ﻋﻠﻰ ﳕﻂ واﺣﺪ ﻧﻘﺺ ﻣﻦ أﻃﻮار ﺣﻴﺎﺗﻪ ﲟﻘﺪار ﻣﺎ ﻓﺎﺗﻪ ﻣﻦ ذﻟﻚ ﻟﺰم أن‬
‫ﲣﺘﻠﻒ اﳊﻴﺎة ﺑﺎﻟﺰﻳﺎدات وﻟﺴﺖ أﻗﻮل ﺑﺎﻟُﻨﻘﺼﺎﻧﺎت ﻓﺈّن اﻟﻨﻘﺺ ﻟﻴﺲ ﰲ اﻟﻮﺟﻮد‬
‫إّﻻ ﰲ ﻃﻮر ﻫﻮ ﺷﺮط اﻟﻜﻤﺎل أو ﺷﺮط ﻟﻜﻤﺎل ﻣﺎ ﻫﻮ أﻳًﻀﺎ ﻣﻦ ﺷﺮط‬
‫اﻟﻜﻤﺎل ﻓﻼ ﻧﻘﺺ أﺻًﻼ ﻓﺈًذا اﺧﺘﻼف اﳊﻴﺎة ﻫﻮ ﻟﻠﺤﻲ اﻟﺒﺎﻗﻲ ﻣﻦ ﻧﻌﻮت‬
ّ
‫اﻟﻜﻤﺎﻻت ﻟﻼﺳﻢ اﳊﻲ ﻓﺠﻤﻴﻊ اﳌﻮﺟﻮدات أﺣﻴﺎء ﻧﺎﻃﻘﺎت ﻟﻜﻦ ﺑﻨﻄﻖ اﻟﻮﺟﻮد‬
ّ
‫اﻟﺬي ﻳﻌﺮف ﺗﺮﲨﺘﻪ أﻫﻞ اﻟﺸﻬﻮد‬
‫ﻧ ُﻄِْﻖ‬ ‫ِإَﱃ‬ َ ْ ‫ﺑَِﺄ‬
‫ﲰﺎٍع‬ ‫ِإَذا ﻧ ََﻄَﻖ ٱﻟ ُْﻮُﺟﻮُد َأَﺻﺎَخ‬
‫ٱﻟ ُْﻮُﺟﻮِد‬ ‫ﻗَْﻮٌم‬

‫وﻛّﻞ ﻧﺎﻃﻖ ﺣﻲ واﻟﻜّﻞ ﻧﺎﻃﻖ ﻓﺎﻟﻜّﻞ ﺣﻲ وﻫﻮ اﳊﻲ اﻟﺬي ﻻ إﻟ ٰﻪ إّﻻ‬

ّ ّ ّ
.‫ﻫﻮ‬
Life pertains precisely to the All-Merciful’s existence; and if His life were of
only one sort, its levels would be imperfect on account of its dearth of variety.
Given this, there must necessarily be variety in life in the form of increase. I do
not say decrease, for decreasing does not exist except at a stage that is a
condition for perfection, or a condition for the perfection of something that
itself is a condition for perfection; and so there is no imperfection to begin with.
Therefore, the variety in all life belongs to the Living Subsisting One, and is one
of the descriptions of the Living. All existents are living and speaking, but they
speak through the language of existence, whose meanings are only understood
by those who witness:
When existence speaks, one group
lends its ear to the speech of existence.216
Every speaking entity is alive, and everything speaks, thus everything is alive;
and He is the Living, there is no God but He.

33.4 ٤،٣٣

‫ﻓﺈذا ﻓّﺴﺮﻧﺎ اﳊﻴﺎة ﲟﻌﻨﻰ اﻟﺒﻘﺎء ﻓﻜّﻞ ﻣﻦ ﺑﻘﻲ وﻟﻮ ﰲ أن ﻻ ﻳﻨﻘﺴﻢ ﻓﻬﻮ‬
‫ﺣﻲ ﻣﺎ دام ﺑﺎﻗﻴ ًﺎ ﻓﺈذا ﻓﺎرق اﳌﻮﺟﻮد ﺻﻮرﺗﻪ اﻟﱵ ﻫﻮ ﺑﻬﺎ ﺣﻲ ﰲ ﻃﻮر‬
ّ ‫ﱞ‬
‫ﻣﻦ أﻃﻮار اﻟﻮﺟﻮد ﺑﻘﻴﺖ ﻣﺎّدﺗﻪ ﰲ ﺻﻮرة ﻣﺎّدﻳ ّﺘﻪ ﻓﻜﺎﻧﺖ ﺗﻠﻚ اﳌﺎّدة ﳍﺎ اﳊﻴﺎة‬
‫ﻣّﺪة ﺑﻘﺎﺋﻬﺎ ﰲ ﺻﻮرة اﳌﺎّدﻳ ّﺔ ﻓﺈذا ﻟﺒﺴﺖ ﺻﻮرة أﺧﺮى إّﻣﺎ ﻋﻠﻰ اﻧﻔﺮادﻫﺎ وإّﻣﺎ‬
‫ﰲ اﺧﺘﻼﻃﻬﺎ ﲟﺎّدة أﺧﺮى ﺑﻘﻴﺖ ﻟﻪ ﺣﻴﺎة ﺗﻨﺎﺳﺐ ﻣﺮﺗﺒﺔ ﺗﻠﻚ اﻟﺼﻮرة اﻟﱵ‬
 .‫ﻟﺒﺴﺘﻬﺎ‬
Since we have explained that life means subsistence, everything that subsists
—even by being indivisible—is alive so long as it subsists. But when at a certain
stage of existence the existent is separated from the form through which it lives,
its underlying material substrate subsists in the form of its materiality, and that
substrate possesses life for the duration of its subsistence in its material form.
When it takes on a different form—either by itself, or after mixing with another
material—it retains life in keeping with the level of the form in which it clothed
itself.

33.5 ٥،٣٣

‫واﻋﻠﻢ أّن اﳌﻮت إّﳕﺎ ﻳﺘﺤﻘّﻖ ﲟﻔﺎرﻗﺔ اﻟﺼﻮر واﻟﺼﻮر ﻋﺪﻣﻴّﺔ ﻓﺎﳌﻮت ﻋﺪﻣﻲ‬
ّ
‫ﻣﻘﱰن ﺑﺎﻟﻌﺪﻣﻴّﺎت اﻟﱵ ﻫﻲ اﻟﺼﻮر وأّﻣﺎ اﳌﺘﺼّﻮر ﻓﻬﻮ اﻟﻮﺟﻮد اﳊّﻖ وﻟﻪ ﺻﻔﺎت‬
‫ﲰﺎﻫﺎ اﳊّﺲ اﶈﺠﻮب ﺻﻮًرا ﻓﺎﻟﺬي ﻟﻠﺼﻮر ﻣﻦ اﻟﻮﺟﻮد ﻫﻮ اﳊّﻖ اﻟﻮﺟﻮدّي‬ ّ
‫وﻧﺴﺒﺔ اﻟﻌﺪم ﻫﻲ ﻟﺬات اﻟﺼﻮرة وﻫﻲ اﻋﺘﺒﺎرﻳ ّﺔ ﻓﺈدراﻛﻬﺎ ﻋﻠﻰ ﻏﲑ اﳌﺸﺎﻫﺪ‬
.‫ﺪا وﺣﻘﻴﻘﺘﻬﺎ اﻟﱪزﺧﻴّﺔ ﻫﻲ اﳌﻮﺟﻮدات‬‫ﻋﺴﺮ ﺟ‬
Moreover, death only becomes actualized through separation from form; and
since forms pertain to nonexistence, death too must pertain to nonexistence. It
is linked with nonexistents, which are forms. The one who assumes the form,
however, is true existence whose qualities are named “forms” by veiled sensory
faculties. Thus, the existence that the forms possess is existential reality, and the
ascription of nonexistence pertains to the essence of the form, which is
perspectival. Perceiving the perspectival relation between nonexistent forms
and their real essence is very difficult for those who are not able to witness. Its
liminal reality is the existents themselves.

33.6 ٦،٣٣

‫وﱄ ﰲ ﻣﻌﻨﻰ اﻟﱪزﺧﻴّﺔ أﺑﻴﺎت وﻫﻲ ﻫﺬه‬

 ‫َأْﺣَﻜﺎُﻣَﻬﺎ‬ ‫ﻇََﻬَﺮْت‬ ‫ِﳌ َْﻦ‬ ‫ِإﱠﻻ‬ ‫ُأﺑ ِْﺪﻳِﻪ‬ ‫ﻟ َْﺴُﺖ‬ ‫َﻣْﻌﻨ ًﻰ‬ ‫ﱪَزِﺧﻴﱠِﺔ‬ ِ
ْ َ ْ ‫ﻟﻠ‬
‫ِﻓﻴِﻪ‬
‫ﻧ ُُﻘﻮَش َأْﺷَﻜﺎِل ﻗَْﻮِﱄ ِﰲ‬ ‫َﻓَﺮَأى‬ ‫ﺑِﭑْﺳِﺘْﻌَﺪاِدِه‬ ‫ٱﻟ َْﻘْﻮَل‬ ‫َوﻗَﺎﺑََﻞ‬
‫َﻣَﺮاﺋِﻴِﻪ‬
‫َﻓَﺒْﻌُﺾ َأﻧ َْﻮاِر ٰﻫَﺬا ٱﻟﱠﺸﻲِء‬ ‫َأﱠﻣﺎ ٱﻟ ﱠِﺬي َرِﻣَﺪْت َﻋﻴَْﻨﺎ ﺑَِﺼَﲑﺗُِﻪ‬
ْ
‫ﻳُْﻌِﻤﻴِﻪ‬
‫ِإﱠﻻ‬ ‫َﻋﺎِﺷﻘ ًﺎ‬ ‫ِإْﺳَﻜﺎُرَﻫﺎ‬ ‫َﺻﺎِح‬ ‫ﻳَﺎ‬ ‫ﺑَِﻬﺎ‬ ‫َﻓِﺈْن‬
‫َﺳَﻜْﺮَت‬
‫ﻟِﺘُْﺼِﺤﻴِﻪ‬ ‫َﻓَﻤﺎ‬ ‫َﻓﭑْﺻُﺢ‬
‫ﺑَِﻬﺎ َﳍَﺎ َﻻ ﺑِِﻪ ﻛََﻤﺎ ﺗُﱠﺮِﻗﻴِﻪ‬ ‫ﺗُﺜ ِْﺒﺘُُﻪ‬ ‫َوِإﻧ ﱠَﻬﺎ َﺣﻴُْﺚ ﺗَﻨِْﻔﻲ ٱﻟ َْﻌﻘَْﻞ‬
‫ِإَﱃ ٱﻟﱠﺸَﻬﺎَدِة ﺗَْﺪُﻋﻮُه َدَواِﻋﻴِﻪ‬ ‫َﻋﻴُْﻨُﻬَﻤﺎ‬ ‫َﲝَْﺮﻳ ِْﻦ‬ ‫َﻋْﻦ‬ ‫ﱪَزِﺧﻴﱠُﺔ‬
ْ َ ْ ‫َﻓﭑﻟ‬
‫ِﺳﱡﺮ ٱﻟ ُْﻮُﺟﻮَدﻳ ِْﻦ ِﻓﻴَﻬﺎ َوْﻫﻲ‬ ‫َﻋَﺪًﻣﺎ‬ ‫َ ُﳛﻮُل ﺑَﻴَْﻨُﻬَﻤﺎ َﻓﭑْﻋَﺠْﺐ َﳍَﺎ‬
َ
‫ﺗُْﺒِﺪﻳِﻪ‬
‫ِإَذْن َﺣَﻮاَﻫﺎ ٱﻟ ﱠِﺬي ﺑِﭑﻟﱠﺬاِت‬ ‫ﻳَُﻘ ِﻴُّﺪَﻫﺎ‬ ‫َأﻳ ٌْﻦ‬ ‫ِﻓﻴِﻬَﻤﺎ‬ ‫َﳍَﺎ‬ ‫َوَﻣﺎ‬
‫َﲢِْﻮﻳِﻪ‬
‫ﺑََﺴﺎﻃَﺔً َوْﻫﻲ َأْﻋَﻄﺘ ُْﻪ َﻣَﻌﺎﻧِﻴِﻪ‬ ‫ﻛَﺎَن ٱﻟ ُْﻮُﺟﻮُد ﺑَِﻼ َﻣْﻌﻨ ًﻰ ﻟَِﻮْﺣَﺪﺗِِﻪ‬
َ
‫َﻓْﺮًدا ﺑَِﻼ ﻛَ ْ َﱶٍة ِﰲ َﻋ ْ ِﲔ‬ ‫َﺳَﺤُﺮَﻫﺎ ﻟ ََﻐَﺪا‬ ‫َوﻟ َْﻮَﻻ‬ ‫َوﻛَ ْ َﱶﺗَُﻪ‬
‫َراﺋِﻴِﻪ‬
‫َﻋﻴُْﻨِﻪ َﱂ ْ َِﲡْﺪ ِﻣْﻦ‬ ‫ﺑْﻞ‬ ‫ﺑَِﺄْﻋُﻴِﻨَﻬﺎ‬ ‫َﻻ‬ ‫ِإﻟ َﻴَْﻬﺎ‬ ‫ﻧ ََﻈْﺮَت‬ ‫َﻓِﺈْن‬
ِ‫ِﻓﻴﻪ‬ ٍ‫َﻛَﱶة‬
َْ
I have composed the following verses concerning the meaning of
liminality:217
Liminality has a meaning that I will only disclose
to the one in whom its properties are manifest;
The one who, in his preparedness, is receptive of these words and sees
the engraved shapes of my words in his field of vision.
He whose eyes are inflamed, swollen by lack of insight,
will be blinded by the slightest of these lights.
So, if you are intoxicated by its light, dear friend, sober up! For
they intoxicate the lover only to render him sober.
For inasmuch as liminality negates intelligence, it also affirms it,
by and for it, not by the intellect itself, just as intoxication elevates it.
Now, liminality issues from two oceans; their fountainhead
calls its callers to bear witness;
It oscillates between the two, so wonder at its nonexistence!
 The secret of the two existences lies within it, and reveals it,
Yet liminality has no “where” within the two oceans to delimit it,
so it is engulfed by the essence that engulfs it.
Existence had no meaning; its unity had
a simplicity, then liminality gave it its meanings
And its multiplicity; and but for its dawn, it would arise in the morning
as an indivisible entity without multiplicity in the eye of its observer.
So, when you behold liminality, not through its eyes,
but through His eye, you will not find any multiplicity therein.218

33.7 ٧،٣٣

‫ﻓﺤﻴﺎة اﻷﻃﻮار ﻛﻠ ّﻬﺎ ﻫﻲ ﻟﻠﻤﺘﻄّﻮر ﺑﻬﺎ وﺣﻴﺎة اﳌﺘﻄّﻮر ﺑﻬﺎ ﻫﻲ ﻟﻼﺳﻢ اﳊﻲ‬
ّ
‫واﳊﻴﺎة وإن اّﲢﺪ ﻣﻌﻨﺎﻫﺎ ﻓﻠﻬﺎ ﺛﻼﺛﺔ اﻋﺘﺒﺎرات إﺣﺪاﻫﺎ ﺣﻴﺎة ﻳﻘﺎﺑﻠﻬﺎ اﳌﻮت‬
‫وﺣﻴﺎة ﻳﺰﻳﺪﻫﺎ ﻗّﻮة ﻣﺎ ﻳﻠﺤﻖ اﻟﺼﻮر ﻣﻦ اﳌﻮت وﺣﻴﺎة ﻻ ﻳﺰﻳﺪ ﳍﺎ ﺷﻲء وﻻ‬
‫ﻳﻘﺎﺑﻠﻬﺎ ﺷﻲء وﻫﻲ اﳊﻴﺎة اﻟﺴﺮﻣﺪﻳ ّﺔ اﻟﱵ ﺑﺎﳊﻴﺎة اﻷوﱃ واﻷﺧﺮى ﳍﺎ ﺑﺎﻟﻌﺮض‬
‫واﻟﺬي ﳍﺎ ﻣﻦ ذاﺗﻬﺎ إّﳕﺎ ﻫﻮ اﻟﺒﻘﺎء اﻟﺴﺮﻣﺪّي اﻟﺬي اﻷّوﻟﻴّﺔ واﻵﺧﺮﻳ ّﺔ ﺑﻪ وﻣﻨﻪ‬
.‫وﻟﻪ‬
The life of all the stages therefore pertains to the one undergoing those
stages, whose life pertains to the Living. And although the meaning of life is a
single unity, it can be considered from three perspectives: life that is the
counterpart of death, life that increases in power when forms conjoin with
death, and life that neither increases nor stands counterpart to anything; this is
the everlasting life, with respect to which the first and second types of life are
accidents. What pertains to its essence is none other than the everlasting
subsistence from which, by which, and for which there is firstness and lastness.

33.8 ٨،٣٣

‫وﻟﻪ ﰲ ﻫﺬه اﻟﺜﻼﺛﺔ اﻻﻋﺘﺒﺎرات اﻷوﱃ ﻣﻨﻬﺎ ﺗﻠﺤﻖ اﳌﻮﺟﻮد ﻣﻦ اﻟﻌﺮش إﱃ‬
‫اﻟﻔﺮش وﻣﺎ ﰲ ذﻟﻚ وﻣﺎ ﺑﲔ ذﻟﻚ واﳊﻴﺎة واﳌﻮت ﻓﻴﻬﺎ ﺑﺎﻋﺘﺒﺎرات ﳐﺘﻠﻔﺎت‬
‫ﻓﻤﻮت اﳊﻴﻮان ﻏﲑ ﻣﻮت اﻟﻨﺒﺎت وﻛﺬﻟﻚ ﺳﺎﺋﺮ اﻟﺮﺗﺐ اﻟﺒﺎﻗﻴﺎت واﻟﻔﺎﻧﻴﺎت‬
‫اﳋﻠﻘﻴّﺎت وأّﻣﺎ اﻟﺜﺎﻧﻴﺔ ﻓﻬﻲ ﺣﻴﺎة اﻷﲰﺎء واﻟﺼﻔﺎت ﲟﻌﺎن ﳐﺘﻠﻔﺎت وﻓﻴﻬﺎ اﻟﺮﺑﻮﺑﻴّﺔ‬
‫واﻟﻌﺒﻮدﻳ ّﺔ وأّﻣﺎ اﻟﺜﺎﻟﺜﺔ ﻓﻬﻲ ﺣﻴﺎة ﳍﺎ ﲨﻴﻊ ﻣﺎ ﺳﺒﻖ ذﻛﺮه ﻣﻦ أﻧﻮاع اﳊﻴﺎة‬
‫وﻓﻴﻬﺎ ﻣﻨﻬﺎ ﻣﺎ ﻻ ﻳﻘﺪر اﻟﻌﻘﻞ أن ﻳﺪرﻛﻪ إّﻻ ﺑﺎﻟﺘﺠﻠ ّﻴﺎت اﻟﺬاﺗﻴّﺎت واﻻﺳﻢ اﳊﻲ‬
ّ
‫ﻣﺸﺘﻤﻞ اﳊﻘﻴﻘﺔ ﻋﻠﻰ ﻛّﻞ ﻣﺎ ُذﻛﺮ وﻣﺎ ﱂ ﻳﺬﻛَﺮ وﻟﻮ أﺧﺬﻧﺎ ﻧﻔّﺴﺮ أﻧﻮاع اﳊﻴﺎة‬
.‫ﻻﺳﺘﻐﺮق ﻋﻤﺮ اﻟﺪﻧﻴﺎ ﺑﺸﻄﺮه وﻣﺎ ُﺣﺼﺮ ﻗﻠﻴﻠﻪ ﻓﻜﻴﻒ ﻛﺜﲑه‬
Regarding these three considerations: The first is connected to all existents,
top to bottom, and all that they contain. There is life and death therein from
various respects: the death of animals, for instance, differs from the death of
plants; and the same holds for all the other subsistent levels and ephemeral
existents. The second is the life of the names and qualities with all their diverse
meanings, including lordship and servanthood. The third is life that possesses
all these types of life, including life that the intellect can only grasp through
disclosures of the Essence. The Living engulfs the reality of all that was
mentioned and unmentioned. If we were to try to explain the types of life, it
would take the entire lifespan of the world and half as much again to cover even
a little of it, to say nothing of the majority of it!

‫اﲰﻪ اﻟﻘﻴّﻮم ﺗﺒﺎرك وﺗﻌﺎﱃ‬

Al-Qayyūm: The Self-Subsisting

34.1 ١،٣٤

‫ﺷﺎﻫﺪه ﻣﻦ اﻟﺒﻘﺮة ﻗﻮﻟﻪ ﺗﻌﺎﱃ }ٱﷲُ َﻵ ِإﻟ ََٰﻪ ِإﱠﻻ ُﻫَﻮ ٱْﳊ َﻰ ٱﻟ َْﻘﻴﱡﻮُم{ واﺗ ّﻔﻖ ﻋﻠﻴﻪ‬
‫ﱡ‬
‫اﻷﺋّﻤﺔ اﻟﺜﻼﺛﺔ ﻗﺎل ﳎﺎﻫﺪ اﻟﻘﻴّﻮم اﻟﻘﺎﺋﻢ ﺑﻜّﻞ ﺷﻲء وروي ﻋﻦ اﺑﻦ ﻋّﺒﺎس‬
‫اﻟﻘﻴّﻮم اﻟﺬي ﻻ ﻳﺰول وﻗﺎل اﻟﻀّﺤﺎك اﻟﻘﺎﺋﻢ اﻟﺪاﺋﻢ وﻗﺎل اﻟﺮﺑﻴﻊ اﺑﻦ أﻧﺲ اﻟﻘﻴّﻮم‬
‫ﺲ ﺑﺮزﻗﻪ وﺣﻔﻈﻪ ﻗﺎل أﺑﻮ ﺟﻌﻔﺮ وﺗﺄوﻳﻞ ﳎﺎﻫﺪ واﻟﺮﺑﻴﻊ‬ ِ ْ‫ٱﻟ َْﻘﺂﺋِﻢ َﻋﻠ َﻰ ﻛُ ِّﻞ ﻧ َﻔ‬
ٰ ٌ
‫وﺻﻒ اﷲ ﻋّﺰ وﺟّﻞ ﻧﻔﺴﻪ ﺑﺄﻧ ّﻪ اﻟﻘﺎﺋﻢ ﺑﺄﻣﺮ ﻛّﻞ ﺷﻲء ﰲ‬ ‫ﺣﺴﻦ ﻣﺴﺘﻘﻴﻢ‬
‫ﻋﻨﻪ وﺗﻘﻮل اﻟﻌﺮب ﻓﻼن اﻟﻘﺎﺋﻢ ﺑﺄﻣﺮ اﻟﺒﻠﺪ وﻻ ﺷّﻚ أّن‬ ‫رزﻗﻪ واﻟﺪاﻓﻊ‬
.‫ﲟﲋﻟﺔ اﻟﺒﻠﺪة وﻫﻮ ﺗﻌﺎﱃ ﻗﺎﺋﻢ ﺑﺄﻣﺮﻫﺎ‬ ‫اﳌﻮﺟﻮدات ﻛﻠ ّﻬﺎ‬
This name occurs in the Surah of the Cow in the verse: «Allāh, there is no god
but He, the Living, the Self-Subsisting».219 The three eminent scholars agree
that it is a divine name. Mujāhid says: “The Self-Subsisting (al-qayyūm) is the
One who stands watch over all things (al-qāʾim).” Ibn ʿAbbās is reported to
have said: “The Self-Subsisting is the One who never ends.” Al-Ḍaḥḥāk says:
“The Self-Subsisting is the everlasting.” Al-Rabīʿ ibn Anas says: “The Self-
Subsisting is «He who watches over every soul»220 by providing for it and
protecting it.” Abū Jaʿfar says: “The interpretations of Mujāhid and al-Rabīʿ are
beautiful and clear.” God describes Himself as standing watch over (qāʾim bi)
the affairs of all things by providing for them and repelling harm from them.
Moreover, the Arabs say: “So-and-so is the one who attends to (al-qāʾim bi-)
the affairs of the land,” and there is no doubt that the totality of existent things
corresponds to the land, and that God attends to its affairs.

34.2 ٢،٣٤

‫واﻟﻘﻴﺎم ﺑﺄﻣﺮ اﳌﻮﺟﻮدات ﻫﻮ ﻗﻴﺎم ﲟﺎ ﻻ ﻳﺘﻨﺎﻫﻰ ﻓﻴﻜﻮن اﻟﻘﻴﺎم ﺑﺄﻣﺮه ﻻ‬

‫ﻳﺘﻨﺎﻫﻰ ﺧﺼﻮًﺻﺎ إذا ُﻋﻠﻢ أّن اﻟﺬوات واﻟﺼﻔﺎت ﻏﲑ ﻣﺘﻨﺎﻫﻴﺔ وﻟﻴﺲ ﻗﻴﺎم اﳊّﻖ‬
‫ﺗﻌﺎﱃ ﺑﺎﳌﻮﺟﻮدات ﰲ أرزاﻗﻬﺎ وﺣﻔﻈﻬﺎ ﻓﻘﻂ ﺑﻞ وﰲ ذواﺗﻬﺎ وﺻﻔﺎﺗﻬﺎ أّﻣﺎ ﻣﻦ‬
ٍ ‫ﻋﻠﻢ أّن اﻟﻌﺎﱂ ﻣﺘﺠّﺪد أﺑًﺪا ﻛﻤﺎ ﻗﺎل ﺗﻌﺎﱃ }ﺑْﻞ ُﻫﻢ ِﻓﻰ ﻟ َﺒ‬
‫ﺲ ِّﻣْﻦ َﺧﻠ ٍْﻖ‬ ْ ْ َ
‫َﺟِﺪﻳٍﺪ{ ﻓﻬﻮ ﻳﻌﻠﻢ أّن ﻗﻴﺎم اﳊّﻖ ﺗﻌﺎﱃ ﺑﻜّﻞ ﲡّﺪد وﻣﺘﺠّﺪد ﻫﻮ ﻗﻴﺎم ﻣﺴﺘﻤّﺮ‬
.‫ﺗﺘﺠّﺪد ﺑﻪ اﻟﺘﻌﻠ ّﻘﺎت أو أﻧ ّﻪ ﻗﺎم ﺑﻨﻔﺴﻪ ﻓﻘﺎم ﻛّﻞ ﻣﺘﺠّﺪد ﺑﻪ‬
Attending to the affairs of existents is attendance to that which is infinite.
Therefore, His attendance to His affairs is infinite, especially given that the
essences and qualities of existents are infinite. Moreover, the Real’s attendance
to existents is not limited to their provision and preservation alone, but rather
extends to their essences and qualities. Thus, the one who knows that the world
is continuously being renewed—for God says: «Nay, but they are doubtful
about a new creation»221—knows that the Real’s attendance to every renewal
and every thing that renews is a continuous attendance whose connections are
constantly renewed. Alternatively, it is that He sustains Himself and thereby
sustains everything that renews itself through Him.

34.3 ٣،٣٤

‫ﻳﺴﺘﺤﻴﻞ ﻋﻠﻴﻪ ﲡّﺪد اﻟﺘﻌﻠ ّﻖ أو اﻟﺘﺠّﺪد ﻣﻄﻠﻘ ًﺎ‬ ‫وإن ﻗﻠﻨﺎ أو ﻗﺎل ﻗﺎﺋﻞ إﻧ ّﻪ‬
‫ﻟﻪ اﻟﺘﺠّﺪد ﻓﺄﻳﻦ اﻟﺘﺠّﺪد وﻫﺬا اﳌﻌﻨﻰ ﻣﻦ ﻓﻬﻤﻪ‬ ‫ﻓﺈّن ﺟﻮاﺑﻪ أن ﻳﻘﺎل ﱂ ﻳﺘﺠّﺪد‬
‫ﻟﻪ ﺷﻲء وأّن اﻟﺘﺠّﺪد ﺛﺎﺑﺖ وﻓﻬﻢ ﻫﺬا ﳛﺘﺎج‬ ‫ﻋﻠﻢ أّن اﳊّﻖ ﺗﻌﺎﱃ ﻻ ﻳﺘﺠّﺪد‬
.‫اﻟﺬات واﻵﺧﺮ ﺗﻨّﻮع اﻟﺼﻔﺎت‬ ‫إﱃ ﻣﻌﺮﻓﺔ أﺻﻠﲔ أﺣﺪﻫﻤﺎ وﺣﺪاﻧﻴّﺔ‬
If we or someone else were to say that it is impossible for God to renew
connections, or that renewal is absolutely impossible for Him, the answer is
that it is not on His side that the renewal takes place, for where is the renewal?
Whoever grasps this meaning knows that for the Real nothing is renewed, yet
the renewal is immutable. Grasping this requires direct recognition of two
principles: the first is the oneness of the Essence, and the second is the
multiplicity of the qualities.

34.4 ٤،٣٤

‫وأﻛﱶ ﻣﺎ ﻳﻘﻊ ﺗﻌّﺮف اﳊّﻖ ﺗﻌﺎﱃ ﰲ ﺑﺪاﻳﺔ اﻷﻣﺮ ﻷﻫﻞ اﻟﱰﻗ ّﻲ ﻫﻮ ﻣﻦ‬
‫اﻻﺳﻢ اﻟﻘﻴّﻮم وذﻟﻚ ﻷّن ﻣﺒﺪأ ﺗﻌّﺮف اﻻﺳﻢ اﻟﻈﺎﻫﺮ ﻫﻮ ﻣﻦ اﻟﻘﻴّﻮﻣﻴّﺔ ﰲ ﻣﺒﺎدﺋﻪ‬
‫ﻓﺈن ﺣﺼﻞ اﻟﺘﻌّﺮف ﺑﻘﻴّﻮﻣﻴّﺘﻪ ﺗﻌﺎﱃ ﰲ اﻷﻓﻌﺎل ﻛﺎن ﺷﻬﻮد اﳌﱰﻗ ّﻲ ﺑﺄن ﻳﺮى ﻛّﻞ‬
‫ﻓﻌﻞ ﻫﻮ ﻣﻦ ﻓﻌﻞ اﷲ ﺗﻌﺎﱃ ﻓﻴﻈﻬﺮ اﻻﺳﻢ اﻟﻘﻴّﻮم ﻣﻦ ﻃﻮر أﻓﻌﺎل اﳌﻮﺟﻮدات‬
‫ﻓﺄّول ﻣﺎ ﻳﻐﻠﺐ ﻋﻠﻰ اﻟﺸﺎﻫﺪ أن ﻳﺮى اﻟﻔﻌﻞ ﻟﻠﻤﻮﺟﻮد ﻟﻜﻦ ﺑﻘّﻮة اﷲ ﺗﻌﺎﱃ‬
.‫ﻓﻴﺠﻌﻞ اﻟﻘّﻮة ﷲ ﺗﻌﺎﱃ واﻟﻔﻌﻞ ﻟﻠﻌﺒﺪ‬
Direct recognition of the Real mostly occurs at the incipient stages of those
advancing on the Path from the Self-Subsisting. That is because the recognition
of the Manifest starts with the beginning of divine self-subsistence. When
recognition of His subsistence in the acts is attained, the spiritual traveler
witnesses all acts as God’s act. Thus, the Self-Subsisting manifests at the stage of
the acts of existents, and the first thing that dominates the witness is the
perception of how the existent has activity, but only through God’s potential;
so he assigns the potential to God, and the act to the servant.

34.5 ٥،٣٤

‫ﻓﺈذا ﻇﻬﺮ ﻟﻪ ﰲ اﻟﺘﺠﻠ ّﻲ ﻣﺰﻳﺪ ﰲ اﻟﺸﻬﻮد ﻳﺮى أّن اﻟﻔﻌﻞ ﷲ ﺗﻌﺎﱃ ﻟﻜﻦ‬
‫ﺑﻮاﺳﻄﺔ اﻟﻌﺒﺪ ﻓﺈن ﲣﻠ ّﺺ ﻟﻪ اﻟﺸﻬﻮد اﻟﻔﻌﻠﻲ ﺑﺄن رآى أّن اﻟﻔﻌﻞ ﷲ وﺣﺪه‬
ّ
‫وﻳﻌﺰل اﻟﻌﺒﺪ ﻋﻦ اﻟﻔﻌﻞ وﺣﻴﻨﺌﺬ ﻳﺮى أﻧ ّﻪ ﺣﺎل اﻟﻌﺒﺎدة ﱂ ﻳﻜﻦ ﻫﻮ اﻟﻔﺎﻋﻞ‬
‫ﻓﻴﺴﻘﻂ ﻣﻦ ﻗﻠﺒﻪ اﻋﺘﺒﺎر اﻷﻋﻤﺎل اﻟﺼﺎﳊﺔ اﻟﱵ ﺳﻠﻔﺖ ﻟﻪ وﻗﺪ ﻛﺎن ﻳﻌّﺪ أﻧ ّﻬﺎ‬
‫ﺎزاة ﻋﻠﻰ ﺗﻠﻚ اﻷﻋﻤﺎل إذ ﱂ ﺗﻜﻦ‬‫ذﺧﲑة ﻟﻪ ﰲ اﻵﺧﺮة ﻓﻴﻨﻘﻄﻊ أﻣﻠﻪ ﻣﻦ ا‬
‫ﺻﺎدرة ﻋﻨﻪ وﻫﺬا وإن ﻛﺎن ﻇﺎﻫﺮه أﻧ ّﻪ ﻓﺎﺗﻪ ﲦﺮات اﻷﻋﻤﺎل ﻓﻘﺪ ﺣﺼﻞ ﻟﻪ‬
‫ﺷﻬﻮد اﻟﻔﺎﻋﻞ اﳊّﻖ ﻓﺎﻟﺬي ﺣﺼﻞ ﻟﻪ أﻋﻠﻰ ﳑّﺎ ﻓﺎﺗﻪ ﻟﻜﻦ ﺷﻬﻮد اﻟﻘﻴّﻮﻣﻴّﺔ إّﳕﺎ‬
‫ﻳﺘﻌّﲔ ﰲ اﻷﻓﻌﺎل ﺣﺎﻟﺔ ﺑﻘﺎء ﺑﻌﺾ اﻟﺮﺳﻮم ﲝﻴﺚ ﻳﺮى أّن اﳊّﻖ ﺗﻌﺎﱃ ﻫﻮ‬
‫ﻗّﻮى ذﻟﻚ اﻟﻔﻌﻞ ﻓﺄّﻣﺎ إذا رأى أن ﻻ ﻓﺎﻋﻞ إّﻻ اﷲ ﻓﻘﺪ اﻧﺘﻘﻞ ﻋﻦ ﺣﻀﺮة‬
.‫اﻻﺳﻢ اﻟﻘﻴّﻮم إﱃ ﻣﺎ ﻓﻮق ﻣﻘﺎﻣﻪ‬
Then, when his witnessing increases and manifests for him in the disclosure,
he sees that the act belongs to God but through the intermediacy of the servant.
Then, when his witnessing of the acts is purified so that he sees that the act
belongs to God alone, and he disassociates the servant from the act, at that
moment he sees that in his state of worship he was not the actor. Thus, he
eliminates from his heart any consideration of the righteous deeds that he had
previously performed, and that he used to consider to be a repository for him in
the hereafter. He no longer hopes for recompense for those deeds, since they
did not issue from him. Even if in this state it may appear that the fruits of his
deeds have escaped him, in fact he has experienced a witnessing of the true
Actor, and thus what he has gained is greater than what he has lost. However,
witnessing the quality of divine self-subsistence in the acts only occurs in a state
where some traces still subsist, such that he sees that it is the Real who
empowered the act. But once he sees that there is no actor other than God, he
has passed from the presence of the Self-Subsisting to the station above it.
 34.6 ٦،٣٤

‫ﻓﻘﺪ ﻇﻬﺮ ﳑّﺎ ﻗﻠﻨﺎه أّن اﻟﻘﻴّﻮﻣﻴّﺔ ﻣﻦ اﻻﺳﻢ اﻟﻘﻴّﻮم وﻣﺎ ﻫﻮ ﻓﻮﻗﻬﺎ وﻫﻮ‬
‫وﺣﺪاﻧﻴّﺔ اﻟﻔﻌﻞ وإﻓﺮاد اﻟﻔﺎﻋﻞ اﳊّﻖ ﺗﻌﺎﱃ ﺑﺎﻟﺘﺼّﺮف ﻟﻜﻦ ﻳﺒﻘﻰ ﺣﻜﻢ اﻟﻘﻴّﻮﻣﻴّﺔ‬
‫ﺛﺎﺑﺘ ًﺎ ﻓﻴﻤﺎ ﺑﲔ اﻟﺬات اﻟﱵ ُﺳﻠﺐ اﻟﻔﻌﻞ ﻋﻨﻬﺎ وﺑﲔ ﻧﻔﺲ اﻟﻔﻌﻞ وﻟﻮ ُﺳﻠﺒﺖ‬
‫اﻟﻘﻴّﻮﻣﻴّﺔ ﻋﻨﻬﻤﺎ ﱂ ﻳﻜﻦ ﻟﻠﻔﻌﻞ ﻧﺴﺒﺔ إﱃ ﻫﺬه اﻟﺬات ﻻ ﰲ اﻟﻌﻴﺎن اﶈﺠﻮب وﻻ‬
‫ﰲ اﻟﻌﻴﺎن اﳌﻜﺸﻮف ﻟﻜّﻦ اﻟﻌﻴﺎن ﻳﺸﻬﺪ ﺑﺎﺗ ّﺼﺎل اﻟﻔﻌﻞ ﺑﻬﺬه اﻟﺬات ﺣﺠﺎﺑ ًﺎ‬
‫وﻛﺸﻔ ًﺎ وﺳﻠﺒﻪ ﻋﻨﻬﺎ ﰲ اﻟﺸﻬﻮد اﳉﺰﺋﻲ ﻻ ﻳﻘﺘﻀﻲ ﺳﻠﺒﻪ ﻋﻨﻬﺎ ﻣﻄﻠﻘ ًﺎ ﻓﺘﺒﻘﻰ‬
ّ
‫ﺑﻴﻨﻬﻤﺎ إًذا راﺑﻄﺔ وﺗﻠﻚ اﻟﺮاﺑﻄﺔ ﻫﻲ اﻟﻘﻴّﻴﻮﻣﻴّﺔ وﻫﻲ ﻧﺼﻴﺐ اﻻﺳﻢ اﻟﻘﻴّﻮم ﰲ‬
.‫ﺣﺎل اﻟﻔﺮداﻧﻴّﺔ اﳌﺎﻟﻜﺔ ﻟﻠﻔﻌﻞ‬
It is clear from what we have said that the quality of divine self-subsistence
derives from the Self-Subsisting, and what lies above it is the oneness of the act
and ascribing agency to the Real Actor alone. However, the property of divine
self-subsistence remains affixed between the individual from whom the act was
stripped and the act itself. For were the quality of divine self-subsistence to be
stripped of both, the act would have no relation to that individual, whether in
the veiled or the unveiled visionary state. However, visionary experience
testifies to the joining of the act and the individual in both the veiled and the
unveiled state, and the stripping of the act from the individual during a partial
visionary state does not entail that it is completely stripped away from the
individual. Therefore, there remains a connection between them, and that
connection is the quality of divine self-subsistence, which is the share of the
Self-Subsisting in the state of exclusive singularity that takes possession of the
act.

34.7 ٧،٣٤

‫اﻟﺼﻔﺔ ﺷﺮع ﻧﺼﻴﺐ‬ ‫إذا اﻧﺘﻘﻞ اﻟﺴﺎﻟﻚ ﰲ اﻟﱰﻗ ّﻲ إﱃ ﺷﻬﻮد وﺣﺪاﻧﻴّﺔ‬ ‫ﺛّﻢ‬
‫اﻟﺬات ﺑﺈﻓﺮادﻫﺎ ﻋﻨﻪ‬ ‫اﻟﻘﻴّﻮم ﻳﻨﻔﺼﻞ أّوًﻻ ﻓﺄّوًﻻ ﺣﺘ ّﻰ ﺗﻨﺴﻠﺐ اﻟﺼﻔﺔ ﻋﻦ‬ ‫اﻻﺳﻢ‬
‫ﺎ ﻛﺎن ﻫﻜﺬا‬‫ﺗﺪرﳚﻴ‬ ‫ﺗﻌﺎﱃ وﻫﻮ ﻣﺒﺪأ اﻟﻔﻨﺎء اﻟﺬاﺗﻲ ﻓﺈّن اﻟﻔﻨﺎء إذا ورد‬ ‫ﻟﻠﺤّﻖ‬
‫ﺑﺄن ﺗﻔﻨﻰ اﻟﺼﻔﺎت ﺛّﻢ ﺗﻔﻨﻰ ﺑﻌﺪ ذﻟﻚ اﻟﺬات أّﻣﺎ إذا ﻛﺎن اﻟﺴﺎﻟﻚ ﳎﺬوﺑ ًﺎ‬
‫وورد ﻋﻠﻴﻪ اﻷﻣﺮ ﺑﻐﺘﺔ ﺑﻐﲑ ﺗﺪرﻳﺞ ﻛﺎن اﻟﻔﻨﺎء دﻓﻌﺔ واﺣﺪة ﻛﻤﺎ ﻗﻴﻞ‬
‫َﺷﻴْﺌ ًﺎ‬ ‫ﺗَْﺴﻠ ُُﺒُﻪ‬ ‫ٱﻟ ﱠِﺬي‬ ‫َﻻ‬ ‫َﺳﻠ ََﺒﺘ ُْﻪ‬ ‫َﻣْﻦ‬ ‫ٱﻟ َْﻔﺘَﻰ‬
‫َﻓَﺸﻴْﺌَﺎ‬ ً‫ﲨﻠ َﺔ‬
ُْ
When the wayfarer advances in his journey to witness the oneness of divine
qualities, the portion of the Self-Subsisting begins to disengage progressively
until the quality is stripped away from the individual and becomes exclusively
ascribed to the Real, and that is the incipient stage of the individual’s
annihilation. For when annihilation occurs in degrees, it follows in this manner
so that the qualities are annihilated, then the individual is annihilated. But if the
wayfarer is divinely attracted and the matter occurs suddenly without a gradual
progression, the annihilation occurs in a single swoop. As a poet once said:
Brave is he who is despoiled whole,
not the one who is despoiled bit by bit.222

34.8 ٨،٣٤

‫وﻧﻌﻮد ﻓﻨﻘﻮل ﻣﺎ دام ﻟﻠﺮﺳﻢ ﰲ اﻟﺸﺎﻫﺪ أﺛﺮ ﻓﺎﻟﻘﻴّﻮﻣﻴّﺔ ﺑﺎﻗﻴﺔ وﻫﻮ ﻧﺼﻴﺐ‬
‫اﻻﺳﻢ اﻟﻘﻴّﻮم ﻓﺄّﻣﺎ إذا اﺳﺘﻐﺮق اﻟﻔﻨﺎء ارﺗﻔﻊ ﺣﻜﻢ اﻻﺳﻢ اﻟﻘﻴّﻮم وﺑﻘﻲ اﻟﻮاﺣﺪ‬
‫اﳊّﻖ وﲤﺎﻣﻪ أن ﻳﺘ ّﺼﻞ ﺑﻪ اﻟﺼﻤﺪ ﻓﻴﻜﻮن اﻷﺣﺪ ﺻﻤًﺪا وﻫﻮ ﻗﻮﻟﻪ ﺗﻌﺎﱃ }ﻗُْﻞ‬
.‫ُﻫَﻮ ٱﷲُ َأَﺣٌﺪ ٱﷲُ ٱﻟﱠﺼَﻤُﺪ{ ﻓﺎﻷﺣﺪﻳ ّﺔ ﺗﺘﺒﻌﻬﺎ اﻟﺼﻤﺪﻳ ّﺔ‬
Let us return to what we were saying. So long as a trace leaves its mark on the
witness, the quality of divine self-subsistence continues to subsist, and that is
the share of the Self-Subsisting. However, when annihilation becomes
complete, the property of the Self-Subsisting is lifted and the One Real subsists.
Its completion, moreover, occurs when it joins with the Self-Sufficient,
whereupon the Only becomes Self-Sufficient. This is expressed in the verses:
«Say, He, God, is the Only; God, the Self-Sufficient».223 For self-sufficiency is
subordinate to only-ness.
 34.9 ٩،٣٤

‫وﻧﻌﻮد إﱃ اﻻﺳﻢ اﻟﻘﻴّﻮم ﺗﻌﺎﱃ ﻓﻨﻘﻮل إّن ﺳﻠﻄﺎﻧﻪ ﻋﻠﻰ ﻛّﻞ ﻣﻮﺟﻮد ﻳﻜﻮن‬
‫ﻟﻠﺤﺠﺎب ﻓﻴﻪ ﺣﻜﻢ ﻣﺎ ﻓﻬﻮ راﺑﻄﺔ ﺑﲔ اﳊّﻖ واﳋﻠﻖ ﻓﻬﻮ ﻛﺎﻟﺴﻠﻚ اﻟﺬي ﳛﻤﻞ‬
‫ﻓﺮاﺋﺪ اﻟﻌﻘﺪ وﺟﻮاﻫﺮه وﻟﻮﻻه ﻻﻧﻔﺮط ﻟﻜّﻦ اﻧﻔﺮاط اﻟﻘﻴّﻮﻣﻴّﺔ ﺑﺄن ﻳﻔﻨﻰ ﻛّﻞ ﻣﺎ‬
‫ﻛﺎن ﻣﻨﻈﻮًﻣﺎ ﻻ ﺑﺄن ﻳﺘﻔّﺮق ﻓﺤﺴﺐ ﺑﻞ أن ﻳﻌﺪم ﻓﻬﺬه ﻣﺮﺗﺒﺔ اﻻﺳﻢ اﻟﻘﻴّﻮم ﰲ‬
‫اﻟﻮﺟﻮد وﻫﻮ ﺷﻬﻮد ﻣﻦ ﻗﺎل ﻣﺎ رأﻳُﺖ ﺷﻴﺌ ًﺎ إّﻻ ورأﻳُﺖ اﷲَ ﻣﻌﻪ وﻫﻮ ﻣﻦ‬
.‫اﳌﺸﺎﻫﺪ اﳌﺸﻬﻮدة اﻟﱵ ﳝّﺮ ﻋﻠﻴﻬﺎ أﻛﱶ اﻟﺴﺎﻟﻜﲔ ﰲ اﻟﺴﻔﺮ اﻷّول‬
Let us return to the Self-Subsisting, and note that its realm of authority over
every existent comprises a certain property of the veil, because this name is a
connection between the Real and creation. Indeed, it is like the thread that ties
together the pearls and gemstones of a necklace. Without the thread, it would
fall apart. Yet the falling apart of the quality of divine self-subsistence means
that everything that was tied together becomes annihilated. It does not merely
scatter; it ceases to exist. This then is the level of the Self-Subsisting in
existence, and this is what is witnessed by the one who proclaims, “I see
nothing except that I see God with it.” It is also one of the well-known
contemplative stations through which most wayfarers pass during the first
journey.

‫اﲰﻪ اﻟﻌﻠﻲ ﺗﻌﺎﱃ ﻗﺪﺳﻪ‬

ّ
Al-ʿAlī: The High

35.1 ١،٣٥

‫ٱﻟ َْﻌِﻠﻰ‬ ‫ِﺣﻔُْﻈُﻬَﻤﺎ َوُﻫَﻮ‬ ‫ﺷﺎﻫﺪه ﰲ ﺳﻮرة اﻟﺒﻘﺮة وﻫﻮ ﻗﻮﻟﻪ ﺗﻌﺎﱃ }َوَﻻ ﻳَﺌُﻮُدُه‬
‫ﱡ‬
‫ﻣﻌﻨﺎه‬ ‫ٱﻟ َْﻌِﻈﻴُﻢ{ وﻫﻮ ﳑّﺎ اﺗ ّﻔﻖ ﻋﻠﻰ إﻳﺮاده اﻷﺋّﻤﺔ اﻟﺜﻼﺛﺔ وﻟﻠﻌﻠﻤﺎء ﰲ‬
‫اﻟﻌﻼ‬ ‫ﻣﺬﻫﺒﺎﻧﺄﺣﺪﻫﻤﺎ أﻧ ّﻪ اﻟﻌﻠﻲ ﻋﻦ أن ﻳﻜﻮن ﻟﻪ ﺷﺒﻴﻪ ﰲ ﲨﻴﻊ ﺻﻔﺎﺗﻪ‬
ّ
‫وأﲰﺎﺋﻪ اﳊﺴﻨﻰ وﻣﻨﻌﻮا ﰲ ﺣﻘّﻪ ﻋﻠّﻮ اﳌﻜﺎن اﳌﺬﻫﺐ اﻟﺜﺎﻧﻲ ﻣﻦ ﲪﻞ اﻷﻣﺮ‬
‫ش ٱْﺳﺘََﻮٰى{ واﻟﻌﺮش ﻋﺎﱄ اﳌﻜﺎن‬ ِ ‫ﲪُﻦ ﻋﻠ َﻰ ٱﻟ ْﻌﺮ‬
ٰ َْ ‫ﻋﻠﻰ ﻇﺎﻫﺮ ﻗﻮﻟﻪ ﺗﻌﺎﱃ }ٱﻟﱠﺮ‬
َْ َ
‫ﻓﻘﺎﻟﻮا إّن اﷲ ﺗﻌﺎﱃ ﻫﻮ اﻟﻌﻠﻲ ﻋﻠﻰ أﻣﻜﻨﺔ ﻋﺒﺎده ﻓﺎﳌﺬﻫﺐ اﻷّول ﻳﻘﻮﻟﻮن إﻧ ّﻪ‬
ّ
‫ﺗﻌﺎﱃ ﻻ ﻳﻠﻴﻖ أن ﳜﻠﻮ ﻣﻨﻪ ﻣﻜﺎن وأّﻣﺎ اﳌﺬﻫﺐ اﻟﺜﺎﻧﻲ ﻓﺒﺨﻼف ذﻟﻚ واﻟﺮأي‬
.‫اﻟﺴﺪﻳﺪ ﻋﺪم اﻟﺘﻌّﺮض ﳌﺎ ذﻛﺮت اﻟﻄﺎﺋﻔﺘﺎن‬
This name occurs in the Surah of the Cow in the verse: «Protecting them tires
Him not, and He is the High, the Magnificent».224 The three eminent scholars
agree this is a divine name, and exoteric scholars typically take two approaches
to its meanings. The first is that He is too High for anything to be like His
exalted qualities and beautiful names. They also declare that it is impossible for
highness in His case to be spatial. The second approach is to interpret this name
according to the literal meaning of the verse: «The All-Merciful, upon the
throne He sat».225 Since a throne is a high place, they say that God is High
above the locations of His servants. Thus, those who take the first approach
maintain that it is inappropriate for any place to be devoid of Him, while the
second approach takes the opposite position. The correct opinion, however, is
to refrain from engaging with what either group says.

35.2 ٢،٣٥

‫وﺗﺮك اﻟﺘﻌّﺮض ﻟﻪ ﻣﺮاﺗﺒﺄﺣﺪﻫﺎ ﻣﺮﺗﺒﺔ اﻟﻌّﺒﺎد ﻓﺈﻧ ّﻬﻢ ﻣﺸﺘﻐﻠﻮن ﺑﻌﺒﺎدة رﺑ ّﻬﻢ ﺗﻌﺎﱃ‬
‫ﻋﻦ اﳋﻮض ﰲ ﻫﺬا إذ ﻟﻴﺴﻮا ﻣﻄﺎﻟﺒﲔ ﺑﻪ اﳌﺮﺗﺒﺔ اﻟﺜﺎﻧﻴﺔ ﻣﺮﺗﺒﺔ اﻟﺼﻮﻓﻴّﺔ ﻓﺈﻧ ّﻬﻢ‬
‫ﻣﻌﺮﺿﻮن ﻋﻦ ﻫﺬا ﻻ ﺷﻐًﻼ ﻋﻨﻪ ﺑﺎﻟﻌﺒﺎدة ﺑﻞ ﻷﻧ ّﻬﻢ أﻫﻞ أدب ﻻ ﻳﺮﺿﻮن أن‬
‫ﻳﺼﻔﻮا اﷲ ﺗﻌﺎﱃ ﲟﺎ ﱂ ﻳﺮوه ﻋﻴﺎﻧ ًﺎ ﺑﻞ ﻳﻘﺒﻠﻮﻧﻪ ﻋﻠﻰ ﻣﺮاد رﺑ ّﻬﻢ وﻻ ﻳﺘﻌّﺮﺿﻮن‬
‫إﱃ ﻏﲑ ذﻟﻚ ﻷﻧ ّﻪ ﻳﻘﺪح ﰲ اﻟﺼﺪق وﻳﻘﺘﻀﻲ اﻟﺘﻬّﺠﻢ واﻷدب ﻻ ﻳﻘﺘﻀﻲ ذﻟﻚ‬
‫اﳌﺮﺗﺒﺔ اﻟﺜﺎﻟﺜﺔ ﻣﺮﺗﺒﺔ أﻫﻞ اﶈّﺒﺔ وﻫﻢ ﻗﻮم ﻣﺸﻐﻮﻟﻮن ﺑﺎﻟﻮﺟﺪ وﺑﺎﳋﻮف ﻣﻦ اﻟﻔﻘﺪ‬
‫وﳍﻢ ﺣﺎﻟﺘﺎن أﺣﺪﻫﻤﺎ أن ﻳﻐﻠﺐ ﻋﻠﻴﻬﻢ إﺟﻼل اﶈﺒﻮب ﻓﺘﺼﻐﺮ أﻧﻔﺴﻬﻢ ﻋﻨﺪﻫﻢ‬
‫أن ﻳﻨﻈﺮوا ﺑﻌﻘﻮﳍﻢ ﰲ ﺻﻔﺎﺗﻪ ﻷﻧ ّﻬﻢ ﻳﻌﻠﻤﻮن أﻧ ّﻪ ﻳﺮاﻫﻢ وﻳﺮى أﺳﺮارﻫﻢ ﻓﻼ‬
‫ﻳﺘﻬّﺠﻤﻮن ﺑﺄﺳﺮارﻫﻢ ﻋﻠﻰ ﺣﻀﺮة ﻗﺪﺳﻪ واﳊﺎﻟﺔ اﻷﺧﺮى ﺣﺎﻟﺔ ﻣﻦ ﻳﻐﻠﺒﻬﻢ‬
‫ﻣﺮأى‬ ‫اﻟﻌﻄﺶ إﱃ ﻣﻮرد ﺷﻬﻮده ﻓﻴﻤﺜ ّﻠﻪ ﳍﻢ اﻟﻄﻤﻊ ﻓﻴﻜﺎدون ﳚﺪوﻧﻪ ﰲ ﻛّﻞ‬
‫ﺑﺎﻷدب‬ ‫وﻣﺴﺘﻤﻊ وﻋﻨﺪ ﻫﺆﻻء أّن اﻟﺘﻬّﺠﻢ ﻋﻠﻴﻪ ﻫﻮ أوﱃ ﻣﻦ إﺟﻼﻟﻪ وأﻟﻴﻖ‬
‫ﲟﻌﻨﻰ‬ ‫ﻓﻴﻜﻮن اﻻﺳﻢ اﻟﻌﻠﻲ ﻋﻨﺪ ﻃﺎﺋﻔﺔ اﻷوﱃ ﲟﻌﻨﻰ اﻟﻌﻈﻴﻢ وﻋﻨﺪ اﻟﺜﺎﻧﻴﺔ‬
ّ
.‫اﻟﻮدود‬
Refraining from engaging with these positions has many levels: The first level
is that of the worshippers, for they are occupied with worshipping their Lord,
rather than diving into this discussion, for they are not required to address it.
The second level is that of the Sufis, who refrain from this debate, not out of
preoccupation with worship, but out of courtesy to God. They do not approve
of describing God in a manner that they have not seen with their own eyes.
Thus, they accept the meaning of this name just as their Lord intended it, and
they do not meddle any further because that would compromise their sincerity
and constitute intrusive behavior, which is contrary to the dictates of etiquette
when it comes to God. The third level is that of the lovers, who are preoccupied
with finding mystical ecstasy and fear its loss. They have two states: The first is
that of those who are overwhelmed in their declaration of the majesty of the
Beloved, so that they deem themselves to be too small to reflect intellectually
upon His qualities. They know that He sees them, and sees their innermost
secrets, so they do not intrude upon His holy presence with their innermost
secrets. The other state is that of those who are overcome with thirst for the
spring of divine witnessing. Their burning desire causes the image of the spring
to appear before them, and they well nigh find Him in every object of sight and
every audible sound. For this group, intruding upon God takes priority over
declaring His majesty, and is more in keeping with courtesy. As such, the High
according to the first group means the Magnificent, and according to the
second it means the Lover, the Kind.

35.3 ٣،٣٥

‫وﱄ ﰲ ﺣﺎل اﻟﻄﺎﺋﻔﺔ اﻷوﱃ ﺷﻌﺮ وﻫﻮ‬

‫َأْﺷﺘَﺎُق ُأﻃ ِْﺮُق ﻟِﻠﺘ ﱠْﻌِﻈﻴِﻢ ِإﻃ َْﺮاﻗَﺎ‬ ‫َأْﺷﺘَﺎﻗُُﻬْﻢ َﻓِﺈَذا َﻻَﺣﻈُْﺖ ِﻋﱠﺰَة َﻣْﻦ‬
‫َﺧِﺠﻠ ُْﺖ ِﰲ ٱْﳊ ُِّﺐ َأْن َأﺑ ِْﻜﻲ‬ ‫َﺣَﻘﺎَراﺗِﻲ َوِﻋﱠﺰُﻫْﻢ‬ ‫َوِإْن ُذِﻛْﺮُت‬
 ‫َوَأْﺷﺘَﺎﻗَﺎ‬
‫َﻫْﻞ ﻧ َﺎَل ُﳒًْﺤﺎ ﺑِِﻬْﻢ َأْو ﻧ َﺎَل‬ ‫ﺑِﭑْﳌ َْﻮُﺻﻮِف‬ ‫ٱﻟﱠﺴْﻌﻲ‬ ‫َﻓَﻤﺎ‬ ‫َﻋﱡﺰوا‬
ُ
‫ِإْﺧَﻔﺎﻗَﺎ‬ ‫ِﻋﻨَْﺪُﻫُﻢ‬
‫َأْﻋَﻄﻰ َوِإﱠﻻ َﻓُﻨﻘِْﺼﻲ ُدوﻧ ََﻬﺎ َﻋﺎﻗَﺎ‬ ‫ﺗَْﺼُﺪْق‬ ‫ِإْن‬ ‫َأَﻣﺎﻧِﻲ‬ ‫ِﺳَﻮى‬
‫ﱠ‬
‫َﻓَﻔْﻀﻠ ُُﻬُﻢ‬

I wrote the following verses about the first group:

I long for them, but when I see the exaltedness of those
I long for, I can only bow my head in awe;
And when I recall my lowliness and their exaltedness,
I feel ashamed to cry or yearn for love.
They are exalted, but what use could it be to beseech them?
Would it win them over, or merely lose their favor?
I have only wishes, which they might grant in their grace;
but if they do not, then the fault is mine alone.226

35.4 ٤،٣٥

‫وﱄ ﰲ ﺣﺎل اﻟﻄﺎﺋﻔﺔ اﻟﺜﺎﻧﻴﺔ ﺷﻌﺮ وﻫﻮ‬

‫ٱﻟﱠﺴْﻤِﻊ‬ ‫ِﻣْﻞَء‬ ‫ﻟ ََﺼَﺮْﺧُﺖ‬ ‫ﻳَُﻘﺎَل‬ ‫َوَأْن‬ ‫ٱْﳊ ََﻴﺎُء‬
‫ﻟ َْﻮَﻻ‬
‫َواﻃََﺮﺑَﺎ‬ ‫َﺻَﺒﺎ‬
‫َ َﲢﱡﺠٍﺐ‬ ‫ِﻣْﻦ ﺑَْﻌِﺪ ﻃُﻮِل‬ ‫َوَﻏﺎَب‬ ‫ٱْﳊ َِﺒﻴُﺐ‬ ‫َﺣَﻀَﺮ‬
‫َوِﺧَﺒﺎ‬ ‫َﺣﺎِﺳُﺪﻧ َﺎ‬
‫َوَأﻃ َْﺮُح‬ ‫ٱﻟ َْﻮﻗَﺎَر‬ ‫ِﻓﻴَﻚ‬ ‫َﻣَﺪى‬ ‫َأْﺧﻠ َُﻊ ﻳَﺎ‬ ‫َﻓﭑﻟ َْﻴْﻮَم‬
‫ٱﻟﱡﺮﺗََﺒﺎ‬ ‫َأَﻣِﻠﻲ‬

.‫ﻓﺎﻻﺳﻢ اﻟﻌﻠﻲ ﲟﻌﻨﻰ اﻟﻌﻈﻴﻢ ﻋﻨﺪ أوﻟﺌﻚ وﲟﻌﻨﻰ اﻟﻮدود ﻋﻦ ﻫﺆﻻء‬

ّ
I wrote the following verses about the second group:
Were it not for shyness, and that I would be called infatuated,
I would shout at the top of my voice, “What joy!”
The Beloved is here, and he who envies us is absent
afte we have languished so long, veiled and sorrowful.
Today, O You in Whom is my every hope,
 I abandon dignity and throw off formality.227
For the former, the High means the Magnificent, and for the latter, the
Lover, the Kind.

35.5 ٥،٣٥

‫وأّﻣﺎ ﻣﻦ ﻓﻮق اﶈّﺒﲔ ﻓﻬﻢ اﻟﻌﺎرﻓﻮن وﻫﻢ ﻗﻮم ﻟﻴﺲ ﳍﻢ ﻣﻦ اﻷﲰﺎء اﻹٰﳍﻴّﺔ‬
‫إّﻻ ﻣﺎ ﺷﻬﺪوه ﻓﻼ ﺗﻌّﺮض ﳍﻢ إﱃ اﺳﻢ دون اﺳﻢ ﺣﺘ ّﻰ ﻳﺘﺠﻠ ّﻰ ﳍﻢ ﺗﻌﺎﱃ‬
‫ﲟﺎ ﺗﻌّﺮف ﺑﻪ إﻟﻴﻬﻢ ﻣﻦ أﲰﺎﺋﻪ وﺻﻔﺎﺗﻪ وأﻓﻌﺎﻟﻪ ﻓﺈن ﲡﻠ ّﻰ ﳍﻢ اﻻﺳﻢ اﻟﻌﻠﻲ‬
ّ
‫ﻓﻬﻮ ﻋﻨﺪﻫﻢ ﲟﻌﻨﻰ اﻟﻘﺮﻳﺐ ﻷّن ﻗﺮﺑﻪ ﻳﻔﻨﻴﻬﻢ ﻓﻴﺘﺤﻘّﻖ ﻟﻪ اﻟﻌﻠّﻮ ﺑﺎﻟﺒﻘﺎء وﳍﻢ ﺿّﺪ‬
‫اﻟﻌﻠّﻮ وﻫﻮ اﻟﻔﻨﺎء وﻫﺬا اﻟﻌﻠّﻮ ﻣﺮﺗﱯ ﻟﻴﺲ ﻫﻮ ﲟﻌﻨﻰ ﺷﻲء ﳑّﺎ ذﻛﺮه ﻋﻠﻤﺎء‬
ّ
‫اﻟﺮﺳﻮم ﻓﺎﻻﺳﻢ اﻟﻌﻠﻲ ﲟﻌﻨﻰ اﳌﻤﻴﺖ وﰲ ﻫﺬا اﳌﻌﻨﻰ ﻗﺎل ﻣﻦ ﻗﺎل ﻟﻦ ﺗﺮى‬
ّ
‫اﷲ ﺣﺘ ّﻰ ﲤﻮت وﻷﻫﻞ اﻟﻄﺮﻳﻖ ﰲ ﻫﺬا أﻟﻔﺎظ ﻣﺜﻞ اﻟّﺴﺤﻖ واﶈﻖ واﶈﻮ‬
.‫وأﻣﺜﺎل ذﻟﻚ‬
Those above the lovers are the recognizers, who have none of the divine
names except for those they witness. They do not turn their attention to one
name instead of another until God discloses Himself to them by His names,
qualities, and acts, through which He makes Himself recognizable to them.
Thus, when He discloses Himself to them as the High, for them it means the
Near because His nearness annihilates them, and they come to realize His
highness through subsisting in God after annihilation. This is the opposite of
highness; that is, annihilation. This highness in rank has nothing to do with the
meaning discussed by exoteric scholars. For the High means the Death-Giver,
and it is because of this meaning that a recognizer once said: “You will not see
God until you die.”228 Those who are on the spiritual path have various terms in
reference to this, such as effacement, extermination, obliteration, and the like.

35.6 ٦،٣٥

‫ﻫﺬا وﻗﺪ ﻳﻠﺤﻈﻮن ﰲ اﻻﺳﻢ اﻟﻌﻠﻲ إذا ﲡﻠ ّﻰ ﳍﻢ اﻻﺳﻢ اﻟﻐﺎﻟﺐ ﲟﻌﻨﻰ‬

ّ
‫}َوٱﷲُ َﻏﺎﻟٌِﺐ َﻋﻠ َﻰ َأْﻣِﺮِه { وﻛﻤﺎ ﻗﺎل ﰲ اﳌﻮاﻗﻒ وواﻗﻒ ﲟﻌﺮﻓﺔ أﺗﻌّﺮف إﻟﻴﻪ‬
ٰٓ
‫ﺑﺎﻟﻐﻠﺒﺔ واﻹﺷﺎرة إﱃ اﶈﻮ اﳌﺬﻛﻮر وﻣﻦ ﳊﻆ ﻣﻌﻨﻰ اﻟﻌﻠﻲ وﺟﺪه ﰲ ﻛّﻞ‬
ّ
‫ﺎ وﺟﺪه داﺋًﻤﺎ ﻷّن ﻫﺬا اﻟﺸﺎﻫﺪ ﻳﻠﺤﻈﻪ‬‫ﺎ ﻛﺎن أو ﺟﺴﻤﺎﻧﻴ‬‫ﻮا ﻣﺮﺗﺒﻴ‬‫ﻣﺴﺘﻌﻞ ﻋﻠ‬
‫ﰲ اﻻﺳﻢ اﻟﻌﻠﻲ ﻣﻌﻨﻰ اﻻﺳﻢ اﶈﻴﻂ ﳌﺎ ﻋﻠﻤﺖ ﻣﻦ أّن ﻛﻞ اﺳﻢ ﻓﻴﻪ ﻛّﻞ‬
ّ
.‫اﺳﻢ ﺑﻞ ﻛّﻞ ﺷﻲء ﻓﻴﻪ ﻛّﻞ ﺷﻲء‬
Furthermore, the recognizers may observe the High when the Dominant
discloses itself to them in the sense of «God is dominant over His affair»,229 or
as stated in The Book of Haltings: “One who attains to Me with knowledge, to
whom I make Myself known through dominance”;230 the allusion here is to
obliteration. Those who witness the meaning of the High find it in every person
of ascendancy, either in rank or in body, because the witness observes in the
High the meaning of the Encompassing, for as you know, all names contain all
the names, and in fact all things contain all things.

‫اﲰﻪ اﻟﻌﻈﻴﻢ ﺟﻠ ّﺖ ﻗﺪرﺗﻪ‬

Al-ʿAẓīm: The Magnificent

36.1 ١،٣٦

‫أّول وروده ﰲ اﻟﺒﻘﺮة وﻫﻮ ﻗﻮﻟﻪ ﺗﻌﺎﱃ }َوَﻻ ﻳَُﺆُدُه ِﺣﻔُْﻈُﻬَﻤﺎ َوُﻫَﻮ ٱﻟ َْﻌِﻠﻲ‬
‫ﱡ‬
‫ٱﻟ َْﻌِﻈﻴُﻢ{ وﻗﺪ اﺗ ّﻔﻖ ﻋﻠﻰ إﻳﺮاده اﻷﺋّﻤﺔ اﻟﺜﻼﺛﺔ واﻟﻌﻈﻤﺔ ﰲ ﺣﻘّﻪ ﺗﻌﺎﱃ اﻟﺘﻜّﱪ‬
.‫وﻫﺬا ﺑﺎﻟﻨّﻈﺮ إﱃ ﻣﺪارك اﻟﻌﻘﻮل‬
The first occurrence of this name is in the Surah of the Cow in the verse:
«Protecting them tires Him not, and He is the High, the Magnificent».231 The
three eminent scholars agree it is a divine name. For God, magnificence means
pride, and that is from the viewpoint of what the intellect can perceive.
 36.2 ٢،٣٦

‫ﻓﻴﺘﻜّﱪ‬ ‫وأّﻣﺎ ﰲ ﻧﻈﺮ اﻟﺘﻮﺣﻴﺪ ﻓﺎﻟﺘﻜّﱪ ﻳﻘﺘﻀﻲ أن ﻳﻜﻮن ﻣﻊ اﳌﺘﻜّﱪ ﻏﲑه‬

‫ﻓﻴﻈﻬﺮ‬ ‫ﻋﻠﻴﻪ وﻟﻴﺲ ﻣﻌﻪ ﻏﲑه وأّﻣﺎ ﻣﺎ ﻣﻨﻪ ﻓﻴﺘﻜّﱪ ﺑﺎﻋﺘﺒﺎر اﳌﺮاﺗﺐ وأﺣﻜﺎﻣﻬﺎ‬
‫ﻋﻈﻤﺔ‬ ‫ﺑﺼﻔﺔ اﻟﻌﻈﻤﺔ اﻟﱵ ﻣﻌﻨﺎﻫﺎ اﺣﺘﺠﺎﺑﻪ ﻋﻦ اﻟﻌﻘﻮل أن ﺗﺪرك ﻛﻨﻬﻪ وﻫﺬه‬
‫أﻟ َْﻐﺎﻟٌِﺐ‬ ‫ﻇﺎﻫﺮة وﺗﻈﻬﺮ ﺑﺼﻔﺔ اﻟﻌﻈﻤﺔ اﻟﱵ ﻣﻌﻨﺎﻫﺎ اﻟﻐﻠﺒﺔ ﻓﻴﻜﻮن ﲟﻌﻨﻰ اﻻﺳﻢ‬
‫اﻋﺘﺒﺎر‬ ‫َﻋﻠ َﻰ اَﻷْﻣِﺮ وﻳﻌﻈﻢ ﰲ ﻧﻔﻮس اﻟﻌّﺒﺎد ﺣﲔ ﻳﻈﻬﺮ ﳍﻢ ﺑﺎﲰﻪ اﳌﻌﺒﻮد ﰲ‬
ٰٓ
‫ﻣﻌﺎﻧﻲ‬ ‫اﻟﻌﺒﺎدة أو ﺑﺎﲰﻪ اﻟﺮّب ﰲ اﻋﺘﺒﺎر أﻧ ّﻬﻢ ﻋﺒﻴﺪه وﻳﻘﺎل إﻧ ّﻪ ﻋﻈﻴﻢ ﰲ ﻛّﻞ‬
.‫اﻷﲰﺎء وﻫﺬا ﻛﻠ ّﻪ ﰲ ﻟﺴﺎن اﻟﻌﻠﻢ‬
However, from the viewpoint of divine oneness, pride entails that there is
another above whom the Proud proclaims His greatness—yet there is nothing
other than Him. God’s pride over what is from Him pertains to the cosmic
levels and their properties. He thereby manifests through the quality of
magnificence in the sense that He veils Himself from the intellects so that they
cannot perceive His core, which is an obvious magnificence. Moreover, He
manifests through the quality of magnificence in the sense of dominance,
meaning “the one who dominates over the affair.”232 He also becomes
magnificent in the souls of the worshippers when He manifests to them, with
respect to their worship, as the Worshipped One, or with respect to them being
His servants, as the Lord. It is also said that the concept of magnificence
pervades all of His names. This entire discussion pertains to the language of
exoteric knowledge.

36.3 ٣،٣٦

‫وﺗﻈﻬﺮ اﻟﻌﻈﻤﺔ أﻳًﻀﺎ ﰲ ﻟﺴﺎن اﳌﻌﺮﻓﺔ ﻛﻤﻦ ﺷﻬﺪ اﲰﻪ اﶈﻴﻂ ﺳﺒﺤﺎﻧﻪ ﻓﺈﻧ ّﻪ‬
‫ﻳﺸﻬﺪ ﻋﻈﻤﺔ ﻳﻜﺎد ﻳﺘﻮﻟ ّﻪ ﻣﻦ ﺳﻄﻮة ﻇﻬﻮرﻫﺎ وﻛﺬﻟﻚ ﻳﻈﻬﺮ ﳌﻦ ﺷﻬﺪ آﻳﺎﺗﻪ ﰲ‬
‫اﻵﻓﺎق ﻓﺈﻧ ّﻪ ﻳﺮى اﻷﺟﺴﺎم واﻷﺟﺮام ﻏﲑ ﻣﺘﻨﺎﻫﻴﺔ ﻓﺈن ﺷﻬﺪ ﰲ ﺗﻌﻈﻴﻢ اﻵﻓﺎق‬
‫وﰲ اﻟﺘﻌﻈﻴﻢ اﻵﻓﺎﻗﻲ اﲰﻪ اﻟﻈﺎﻫﺮ وﻫﻮ ﲡﻠ ّﻲ اﻟﺘﺪّﱄ ﻣﻦ ﻗﻮﻟﻪ }ﺛُﱠﻢ َدﻧ َﺎ‬
ّ
‫َﻓﺘََﺪ ﱠ ٰﱃ{ ﻓّﻀﻞ اﻷﺟﺴﺎم ﻋﻠﻰ اﻷرواح وﻧﻄﻖ ﳍﺎ ﺑﺎﳊّﺠﺔ وﺟﻌﻞ اﻟﻐﻴﺐ ﺧﺎدًﻣﺎ‬
‫ﻟﻠﺸﻬﺎدة وﺟﻌﻞ اﻟﺒﺎﻃﻦ ﺗﺒًﻌﺎ ﻟﻠﻈﺎﻫﺮ وﻛﺎﻧﺖ اﻟﻐﺎﻳﺎت ﻋﻨﺪه ﻋﻠًﻼ ﻟﻸوﺳﺎط‬
‫واﻟﺒﺪاﻳﺎت ورّﲟﺎ رأى أّن اﻷرواح ﻣﻈﺎﻫﺮﻫﺎ أﻣﺰﺟﺔ اﻷﺑﺪان وﺗﻜﻮن ﻧﺸﺄة اﻹﻧﺴﺎن‬
‫اﻟﺒﺪﻧﻴّﺔ ﻋﻨﺪه ﻋﻈﻴﻤﺔ ﻓﻴﻈﻬﺮ اﻻﺳﻢ اﻟﻌﻈﻴﻢ ﲟﻌﻨﻮﻳ ّﺘﻬﺎ ﻓﻴﻜﻮن اﻟﺸﺎﻫﺪ ﻣﻌﻈًّﻤﺎ‬
‫ﻟﺼﻮر ﺑﲏ آدم ﻋﻠﻰ أّي ﺻﻔﺔ ﻛﺎﻧﺖ ﺧﺼﻮًﺻﺎ ﺻﻮرة ﻇﻬﺮت ﺑﺎﻟﻌﻠﻢ ﻓﻜﻴﻒ‬
‫إن ﻇﻬﺮت ﺑﺎﳌﻌﺮﻓﺔ ﻓﻜﻴﻒ إن ﻏﺎﺑﺖ ﰲ اﻟﻔﻨﺎء ﰲ ﻧﻈﺮ ﺻﺎﺣﺒﻬﺎ ﻓﻜﻴﻒ إن‬
.‫ﺛﺒﺘﺖ ﺑﺎﻟﺒﻘﺎء ﰲ ﻧﻈﺮه‬
The quality of magnificence also manifests in the language of direct
recognition. For when someone, for instance, witnesses His name the
Encompassing, he thereby witnesses a quality of magnificence so forceful in its
manifestation that it almost causes the witness to become mad with ecstasy.
Likewise, God manifests Himself to the one who witnesses His signs on the
horizons. Such a person sees bodies and corporeal entities in their infinitude.
Upon witnessing the Manifest through the magnificent quality of the horizons,
or through the horizons’ magnification of God—which itself is a disclosure of
divine descent, per the verse «then He drew nigh and descended»233—the
witness deems corporeal bodies to be more excellent than spirits. He advances
arguments in favor of corporeal bodies, and places the unseen in the service of
the visible. He renders the nonmanifest subordinate to the manifest, and for
him the ends become a means for the intermediaries and the beginnings. He
may even behold that bodily constitutions are loci for the manifestation of
spirits. For him, the bodily configuration of the human being has a quality of
magnificence, and the Magnificent manifests in its pure meaning. Thereupon,
the witness beholds the magnificent quality of human forms in whatever quality
they assume, especially if it is a form that manifests as exoteric knowledge, to
say nothing of when it manifests as direct recognition or of when it disappears
in annihilation in the view of its possessor, or of when it is firm in subsistence in
his view.

36.4 ٤،٣٦

‫ﺎ ﺗﻌﻈﻴﻢ‬‫وﻳﻌﻈّﻢ أﻳًﻀﺎ اﻟﻘﻀﺎة واﻟﻮﻻة واﻷﻣﺮاء واﳌﻠﻮك واﳋﻠﻔﺎء ﺗﻌﻈﻴًﻤﺎ إٰﳍﻴ‬

‫ﻛﺸﻒ إٰﳍﻲ وﻻ ﳜﺘّﺺ ﺗﻌﻈﻴﻢ ﻫﺬه اﳌﺮاﺗﺐ ﻋﻨﺪه ﺑﻄﺎﺋﻔﺔ أو أﻫﻞ ﻣﺬﻫﺐ‬
ّ
‫دون أﻫﻞ ﻣﺬﻫﺐ وﺗﻜﻮن اﳌﻼﺋﻜﺔ ﻋﻨﺪه أﻓﻀﻞ إّﻻ أّن اﻷﻧﺎﺳﻲ ﻳﻜﻮن ﻋﻨﺪه‬
‫أﻛﻤﻞ وﺗﻈﻬﺮ ﻋﻨﺪه اﻷﻓﻌﺎل ﻛﻠ ّﻬﺎ ﻣﻦ اﻷﻏﻴﺎر واﻷﻗﻮال أﻳًﻀﺎ ﻟﻄﻬﺎرة ﻣﺮاﺗﺐ‬
‫اﻻﺳﻢ اﻟﻈﺎﻫﺮ ﻋﻨﺪه ﻣﻦ اﻷﻏﻴﺎر وﻳﻜﻮن ﺑﻬﺬا اﻟﻨﻈﺮ اﻟﺸﻬﻮدّي ﰲ اﻟﻐﺎﻳﺔ‬
‫اﻟﻘﺼﻮى ﻻ ﰲ ﻣﻄﻠﻊ اﻷﺿﻮاء وﻳﻜﻮن ﺑﲔ اﻟﻨﺎس ﳏﺘﺠﺒًﺎ ﻓﻼ ﻳﻨَﺸﺮ ﻣﻨﺸﻮره‬
‫وﻻ ﻳﻄﻮى ﻓﺘﻌﻄﻴﻪ ﺣﻘﻴﻘﺔ ﺷﻬﻮد اﻟﻈﺎﻫﺮ ﺑﻄﻮﻧ ًﺎ ﻋﻦ إدراك اﳋﻠﻖ ﻟﻪ ﻓﻴﻠﺤﻖ‬
‫آﺧﺮ أﻃﻮار اﻟﻈﺎﻫﺮ ﺑﻀّﺪه وﻫﻮ اﻻﺳﻢ اﻟﺒﺎﻃﻦ ﰲ أّول ﺣّﺪه ﻓﻴﻜﻮن اﻻﺳﻢ‬
.‫اﻟﻌﻈﻴﻢ ﻣﺸﻬﻮًدا ﺑﺎﳊﻮاّس اﳋﻤﺲ ﻣﻮﺟﻮًدا ﺑﺘﻨﻮﻳﺮه اﻟﺮوح واﻟﻨﻔﺲ‬
He also magnifies judges, patrons, emirs, kings, and caliphs with a divine
magnification rooted in divine unveiling. His magnification of these levels is not
specific to one group, and it does not favor the followers of one school over
another. For him, angels are more excellent, although human beings are more
complete. Moreover, the actions that issue from things other-than-God, as well
as their speech, become manifest to the witness by virtue of the purity of the
levels of the Manifest from all things other-than-God; and through this
witnessing gaze, the witness remains at the furthest limit, not at the starting
point of the lights’ ascent. He is veiled among the people, and what is sealed
within him is neither announced nor concealed. The reality of witnessing the
Manifest makes him hidden from the perceptions of others, and so he joins the
final stages of the Manifest with its opposite, the Nonmanifest, at its first limit—
such that the Magnificent is witnessed by the five senses, and exists by virtue of
his illuminated spirit and soul.

36.5 ٥،٣٦

‫وﻗﺪ ﻳﻈﻬﺮ اﻻﺳﻢ اﻟﻌﻈﻴﻢ ﺑﺸﻬﻮد ﻣﺎ ُوﺟﺪ ﰲ اﻷذﻫﺎن ﻣﻦ اﻷﺑﻌﺎد ﻓﻴﺠﺪ‬

‫ﻋﺪم اﻟﺘﻨﺎﻫﻲ ﻻزًﻣﺎ ﻟﺘﻌﻠ ّﻘﻬﺎ وإن ﱂ ﻳﺸﻬﺪ ﳍﺎ ﻋﻴﻨ ًﺎ ﰲ اﻟﻮﺟﻮد وﻻ أﺛًﺮا ﰲ‬
‫اﳉﻮد ﻓﻤﻌﺮوﺿﻬﺎ ﺧﺎرﺟﻲ ﻻ ﻫﻲ واﶈﻘّﻖ ﻣﻦ ﻳﻌﺬر اﻟﻐﺎﻓﻞ ﻋﻨﻬﺎ واﻟﻼﻫﻲ‬
ّ
‫ﺎ وﻗﺪ ﺗﻈﻬﺮ ﻟﻪ اﻟﻌﻈﻤﺔ ﰲ ﻋﺪم ﺗﻨﺎﻫﻲ‬ ‫ﻓﻴﻜﻮن اﻟﺘﻌﻈﻴﻢ ﰲ ﻃﻮرﻫﺎ اﻋﺘﺒﺎرﻳ‬
‫اﻟﻌﺪد ﻓﻴﻠﺤﻖ ﺑﻪ ﻋﺪم ﺗﻨﺎﻫﻲ اﳌﻌﺪود وﻫﺬا اﻟﺸﻬﻮد ﻋﻨﺪ أﻫﻞ اﳌﻌﻘﻮل واﳌﻨﻘﻮل‬
 .‫ﻣﺮدود ﻻ ﻋﻨﺪ أﻫﻞ اﻟﻮﺟﺪ ﺑﺎﻟﻮﺟﻮد‬
The Magnificent can also manifest through witnessing the spatial distances
that exist within the mind. The witness therefore discovers that infinity is
inseparable due to its attachment; and even if it has no entity in existence and
no trace in the divine munificence, the subject of the accident of the mind is not
itself but external to it. The one who knows the reality of things excuses the one
who is heedless and unmindful of it. Thus, the magnification in this stage is
conceptual. Moreover, magnificence may manifest in the infinity of numbers,
so that it is joined to the infinity of the numbered objects. This manifestation is
rejected by the experts of the intellectual and transmitted sciences, but not by
the people who experience ecstasy in existence.

36.6 ٦،٣٦

‫وأﻛﱶ ﻣﺎ ﻳﻘﻊ ﺣﻜﻢ اﻻﺳﻢ اﻟﻌﻈﻴﻢ ﻷﻫﻞ اﳉﻼل وﺿّﺪه ﻷﻫﻞ اﳉﻤﺎل‬
‫وﺗﺴﺎوﻳﻬﻤﺎ ﻋﻨﺪ أﻫﻞ اﻟﻜﻤﺎل واﻟﺘﻌﻈﻴﻢ اﻟﺬي ﻫﻮ ﰲ ﻋﺎﱂ اﳊﺠﺎب ﻳﻜﻮن ﺣﺮﻣﺎﻧ ًﺎ‬
‫ﻟﻠﻄّﻼب ﻷﻧ ّﻪ ﰲ اﻷﻓﻜﺎر أﻋﻈﻢ اﻷﺳﺒﺎب وﻋﻨﺪ أﻫﻞ اﻟﺸﻬﻮد ﳛﺴﻦ اﻟﻘﻮل‬
.‫ﺑﻀّﺪه ﻷﻧ ّﻬﻢ ﻳﺮون اﻟﺘﻌﻈﻴﻢ ﻣﻦ ﺑﻌﺪ اﶈﺒﻮب وﺻّﺪه‬
The property of the Magnificent most often occurs for the people of majesty,
while its opposite occurs for the people of beauty, and both occur equally for
the people of perfection. The magnification that occurs in the realm of the veil
is a deprivation for the seekers, because the most magnificent causes occur in
reflective thought. For the witnesses, one could say the opposite, because they
see that magnification is a result of distance and turning away from the Beloved.

‫اﲰﻪ اﻟﻐﲏ ﺟّﻞ ﺷﺄﻧﻪ وﺗﻘّﺪس‬

ّ
Al-Ghanī: The Independent
 37.1 ١،٣٧

‫اﻻﺳﻢ اﻟﺸﺮﻳﻒ اﺗ ّﻔﻖ ﻋﻠﻴﻪ اﻟﻐﺰاّﱄ واﻟﺒﻴﻬﻘﻲ وورد ﰲ ﺳﻮرة اﻟﺒﻘﺮة ﰲ‬ ‫ﻫﺬا‬
ّ
‫ﺗﻌﺎﱃ }َوٱْﻋﻠ َُﻤٓﻮا َأﱠن ٱﷲَ َﻏِﻨﻰ َ ِﲪﻴٌﺪ{ واﻟﻐﲏ ﻣﻦ ﻟﻪ اﻟﻴﺴﺎر واﻟﻐﲏ‬ ‫ﻗﻮﻟﻪ‬
ّ ّ ‫ﱞ‬
‫ﻣﻦ ﻟﻴﺲ ﻟﻪ ﺣﺎﺟﺔ إﱃ أﺣﺪ ﻛﻤﺎ ﻗﺎل‬ ‫أﻳًﻀﺎ‬
‫َأَﺷﱡﺪ‬ ‫ُﻣﺘ َْﻨﺎ‬ ‫ِإَذا‬ ‫َوَﳓُْﻦ‬ ‫َأِﺧﻴِﻪ‬ ‫َﻋْﻦ‬ ‫َﻏِﲏ‬ ‫ِﻛَﻼﻧ َﺎ‬
‫ﱞ‬
‫ﺗََﻐﺎﻧَِﻴﺎ‬ ‫َﺣَﻴﺎﺗَُﻪ‬

‫وﻛﻼ اﳌﻌﻨﻴﲔ ﺗﺼﺪق ﻧﺴﺒﺘﻪ إﱃ اﳊّﻖ ﺗﻌﺎﱃ ﻟﻜّﻦ اﻟﺜﺎﻧﻲ أﻇﻬﺮ ﻟﺪﻻﻟﺔ ﻗﻮﻟﻪ‬
‫ﺗﻌﺎﱃ ﰲ آﻳﺔ أﺧﺮى }ِإﱠن ٱﷲَ َﻏِﻨﻰ َﻋِﻦ ٱﻟ ْ َٰﻌﻠ َِﻤَﲔ{ واﻻﺳﻢ اﳌﻌﻄﻲ ﻳﺸﻬﺪ‬
‫ﱞ‬
.‫ﻟﻠﻤﻌﻨﻰ اﻷّول ﻷّن اﻟﻌﻄﺎء إّﳕﺎ ﻳﻜﻮن ﻣﻦ ﻳﺴﺎر‬
This noble name is considered to be a divine name by al-Ghazālī and al-
Bayhaqī. It occurs in the Surah of the Cow in the verse: «know that God is
Independent, Praiseworthy».234 The independent is the one who possesses
abundance. It is also the one who has no need for anyone. As someone once
wrote:
We each live our lives independently of each other,
and when we die, we will be even more independent.235
Both meanings of abundance and freedom from need are applicable to God.
However, the second meaning is more obvious because of the verse «Truly
God is independent of the worlds».236 The Giver, however, reinforces the first
meaning of abundance, because giving is achieved from abundance.

37.2 ٢،٣٧

‫وإذا ﺻّﺢ اﳌﻌﻨﻴﺎن ﻓﻨﻘﻮل ﻋﻠﻰ اﳌﻌﻨﻰ اﻷّول إﻧ ّﻪ اﳌﺎﻟﻚ ﺣﻘﻴﻘﺔ اﻟﺪﻧﻴﺎ‬
‫واﻵﺧﺮة وﻣﺎ ﻓﻴﻬﻤﺎ واﻟﻮﺣﺪاﻧﻴّﺔ ﺗﺸﻬﺪ أّن ﻣﻠﻚ ﻛّﻞ ﻣﺎﻟﻚ إّﳕﺎ ﻫﻮ ِﻣﻠﻜﻪ ﺗﻌﺎﱃ‬
‫وﻟﻴﺲ ﻣﻌﻪ ﻏﲑه ﻓﻼ ﻳﻜﻮن اﳌﻠﻚ إّﻻ ﻟﻪ ﻓﺈذا ﻛﺎن ﻛّﻞ ﻋﻄﺎء ﻓﻬﻮ ﻋﻄﺎؤه‬
‫ﻛﺎن ﻛّﻞ ﻣﻌﻄﻰ ﻫﻮ ﻟﻪ إّﻻ أﻧ ّﻪ ﻫﻮ اﳌﻌﻄﻲ واﳌﺘﺼّﺪق وﻫﻮ اﻟﺬي }ﻳَﺄُْﺧُﺬ‬
‫ٱﻟﱠﺼَﺪﻗَِٰﺖ { ﻗﺎل اﻟﺸﻴﺦ ﳏﻴﻲ اﻟﺪﻳﻦ رﺿﻲ اﷲ ﻋﻨﻪ ﻣﻦ ﻛﺎﻧﺖ ﻫﺒﺎﺗﻪ ﻻ‬
‫ﺗﺘﻌّﺪى ﻳﺪﻳﻪ ﻓﻼ واﻫﺐ وﻻ ﻣﻮﻫﻮب وﻣﻦ ﻛﺎن ﻋﲔ اﳊﺠﺎب ﻋﻠﻰ ﻧﻔﺴﻪ ﻓﻼ‬
‫ﺣﺎﺟﺐ وﻻ ﳏﺠﻮب ﻓﺎﻟﻮاﻫﺐ ﻣﻨﻪ إﻟﻴﻪ وﺷﺎﻫﺪ اﳊّﺲ ﻳﺸﻬﺪ ﻟﻠﻌﻠﻢ ﻓﻘﻂ‬
.‫واﳌﻮاﺟﻴﺪ ﺗﺸﻬﺪ ﳌﺎ ﻓﻮق اﻟﻌﻠﻢ وﻟﻜّﻞ ﻣﻘﺎم ﻣﻘﺎل‬
Given that both meanings are correct, we say that, according to the first
meaning of abundance, He is the true Owner of the reality of this world and the
next and everything that is within them. God’s only-ness, moreover, bears
witness to the fact that the ownership of every owner is God’s possession, and
that there is none alongside Him. Thus, the kingdom is none other than His.
And if every gift is given by Him, it is also received by Him; He is at once the
Giver, the Alms-Giver, and «the one who collects the alms».237 Shaykh Muḥyī
l-Dīn ibn al-ʿArabī, God be pleased with him, said: “If your gifts do not extend
beyond your hand, then there is neither giver nor gift. And if you are the veil
over your own self, then there is neither veil nor veiled.”238 Thus, the bestowal
is from Him and to Him. The person who only witnesses through the senses
affirms only exoteric knowledge, while ecstatic experience bears witness to
what lies beyond exoteric knowledge; and for every station there is a
corresponding doctrine.

37.3 ٣،٣٧

‫إذ‬ ‫وﻋﻠﻰ ﻫﺬا اﻟﺘﻘﺪﻳﺮ ﻳﺪﺧﻞ اﲰﻪ ﻣﺎﻟﻚ اﳌﻠﻚ ﰲ ﺣﻘﻴﻘﺔ اﻻﺳﻢ اﻟﻐﲏ‬
ّ
‫اﷲ‬ ‫اﻟﻴﺴﺎر ﻣﻦ ﲨﻠﺔ اﳌ ُﻠﻚ وﻛّﻞ ﻣﺎﻟﻚ ﻓﻴﺪ اﷲ ﻳﺪه وﻟﺴﺖ أﻗﻮل ﻳﺪه ﻳﺪ‬
‫ﻳﺮ‬ ‫ﻓﻬﻮ ﺗﻌﺎﱃ ﳝﻠﻚ ﻛّﻞ ﻣﺎﻟﻚ وﳑﻠﻮك وُﻣﻠﻚ ﻓﺈذا ﻇﻬﺮ ﺳﻠﻄﺎن اﻟﻮﺣﺪاﻧﻴّﺔ ﱂ‬
‫وﻻ‬ ‫ﳑّﺎ ﻗﻠﻨﺎه ﺷﻴﺌ ًﺎ وﻛﺎن وﻻ ﺷﻲء ﻣﻌﻪ واﻟﻴﺴﺎر ﺷﻲء ﻓﻼ ﻳﻜﻮن ﻣﻌﻪ ﻳﺴﺎر‬
.‫ﻏﲑه‬
In this sense, the Owner of the Kingdom pertains to the reality of the
Independent, because abundance is an aspect of kingship. Moreover, for every
owner, God’s Hand is his hand—note that I do not say that his hand is God’s
Hand, for He owns every possessor, every thing possessed, and every
possession. However, when the authority of God’s oneness manifests itself,
then none of the aforementioned remains, for “God was, and there is nothing
with Him”; and since abundance is also a thing, neither abundance nor
anything else remains beside God.

37.4 ٤،٣٧

‫ﻓﻴﺘﻌّﲔ ﺑﻬﺬا اﻻﻋﺘﺒﺎر اﲰﻪ اﻟﻐﲏ ﺑﺎﳌﻌﻨﻰ اﻟﺜﺎﻧﻲ اﻟﺬي ﻗﻠﻨﺎ إّن ﺷﺎﻫﺪه ﻗﻮﻟﻪ‬
ِ ّ ِ ِ ِ ‫ﺗﻌﺎﱃ وٱﷲ }َﻏ‬
َ ‫ﷲ‬ ‫ٱ‬ ‫ن‬
‫ﱠ‬ ‫إ‬ ‫ن‬‫ﻮ‬‫ﻟ‬‫ﻮ‬‫ﻘ‬‫ﻴ‬ ‫ﻓ‬ ‫ل‬‫و‬ّ ‫ﻷ‬ ‫ا‬ ‫ﺮ‬‫ﻔ‬‫ﺴ‬ ‫ﻟ‬‫ا‬ ‫ﻞ‬ ‫ﻫ‬ ‫أ‬ ‫ﺎ‬ ‫ﻣ‬
ّ {‫ﲏ َﻋﻦ ٱﻟ َْﻌﺎَﳌَﲔ‬
‫ﺄ‬ ‫ﻓ‬
‫ﱞ‬
}
‫َﻏِﲏ َﻋِﻦ ٱﻟ َْﻌﺎ َ ِﳌَﲔ{ ﻗﺒﻞ ﺧﻠﻖ ﺧﻠﻘﻪ وﻫﻮ اﳌﻘﺎم اﻟﺬي أﺧﱪ ﻋﻨﻪ ﺑﻘﻮﻟﻪ ﻛﻨُﺖ‬
ُ ‫ﱞ‬
‫ﲰﺎ وﻻ ﻏﲑه وأّﻣﺎ أﻫﻞ‬ ً ‫ا‬ ‫ﻪ‬‫ﻟ‬ ‫ن‬‫و‬ ‫ﺮ‬ ‫ﻳ‬ ‫ﻼ‬ ‫ﻓ‬ ‫ﺔ‬‫ﻔ‬‫ﻗ‬ ‫ﻮ‬‫ﻟ‬‫ا‬ ‫ﻞ‬‫ﻫ‬ ‫أ‬ ‫ﺎ‬ ‫ﻣ‬
ّ ‫أ‬‫و‬ ‫ف‬‫ﺮ‬‫ﻋ‬‫أ‬ ‫ﱂ‬ ‫ا‬ ‫ﲋ‬
ً ‫ﻛ‬
‫اﻟﺴﻔﺮ اﻟﺜﺎﻧﻲ ﻓﻴﻘﻮﻟﻮن إﻧ ّﻪ اﻵن ﻋﻠﻰ ﻣﺎ ﻋﻠﻴﻪ ﻛﺎن أي إﻧ ّﻪ ﻏﻴﺐ ﱂ ﻳﺪَرك‬
‫وإن ﻛﺎﻧﻮا ﻳﺮون اﻷﻏﻴﺎر ﻟﻜﻦ ﰲ اﻻﻋﺘﺒﺎر واﻟﻌﲔ اﻟﻮاﺣﺪة ﻗﺎﺋﻤﺔ ﺑﺬاﺗﻬﺎ واﷲ‬
.‫ﺗﻌﺎﱃ ﻋﻨﺪﻫﻢ }َﻏِﲏ َﻋِﻦ ٱﻟ َْﻌﺎ َ ِﳌَﲔ{ أزًﻻ وأﺑًﺪا‬
‫ﱞ‬
His name the Independent thereby becomes determined from this
perspective by the second meaning, which is contained in the verse: «God is
independent of the worlds». Those who are on the first journey say that He was
«independent of the worlds» before He created creation, and this is the station
described in the Holy Saying about the hidden treasure.239 As for those who
have arrived at the station of halting, they see no name or anything else beside
Him. As for those who are on the second journey, they say that “He is now as
He ever was.” That is, He is unseen and has never been grasped. And even
though they perceive the realm of other-than-God, they see it perspectivally,
and the individual entity subsists through its Essence. For them, God is
«independent of the worlds» for all eternity.

37.5 ٥،٣٧

‫وﺻﻼة اﻻﺳﻢ اﻟﻐﲏ ﺳّﺒﻮح ﻗّﺪوس واﻻﺳﻢ اﻟﺼﻤﺪ ﻫﻮ اﶈﻴﻂ ﺑﻪ ﺑﺄﺣﺪ‬

‫ﺗﻔﺴﲑي اﻟﺼﻤﺪ وﻫﻮ ﻣﻌﻨﻰ أﻧ ّﻪ اﻟﺬي ﻻ ﺟﻮف ﻟﻪ وﻧﻌﲏ ﺑﺎﳉﻮف اﻟﺒﺎﻃﻦ‬
‫ﻓﺎﻻﺳﻢ اﻟﻐﲏ ﻻ ﻳﻨﺎﺳﺒﻪ ﰲ ﻫﺬه اﳌﺮﺗﺒﺔ اﻟﺒﺎﻃﻦ وﻻ اﻟﻈﺎﻫﺮ ﻷّن ﻏﻨﺎه }َﻋِﻦ‬
ّ
‫ٱﻟ َْﻌﺎ َ ِﳌَﲔ{ ﻟﻴﺲ ﻧﺴﺒﺔ ﻣﻌﻘﻮﻟﺔ ﺑﻴﻨﻪ وﺑﲔ اﻟﻌﺎﳌﲔ ﺑﻞ ﻫﻮ ﻗﻄﻊ اﻟﻨﺴﺒﺔ واﻋﻠﻢ أّن‬
.‫ﻟﺴﺎن اﻟﻌﻠﻢ ﻳﺮّﺟﺢ اﳌﻌﻨﻰ اﻷّول وﻟﺴﺎن اﻟﺘﺤﻘﻴﻖ ﻳﺮّﺟﺢ اﻟﺜﺎﻧﻲ‬
The prayer of the Independent is “All-Glorified, All-Holy!” Moreover, the
Self-Sufficient encompasses the Independent in respect to one of the two
interpretations of the Self-Sufficient—namely, that He has no hollow interior,
by which I mean a “nonmanifest dimension,” for manifest and nonmanifest
dimensions are inappropriate for the Independent in this level, since His
«independence from the worlds» is not an intelligible relation between Him
and the worlds, but rather a severing of relationality. Know that the language of
exoteric knowledge gives preponderance to the first meaning of the
Independent, while the language of realization gives preponderance to the
second meaning.

‫اﲰﻪ اﳊﻤﻴﺪ ﺗﺒﺎرك وﺗﻌﺎﱃ‬

Al-Ḥamīd: The Praiseworthy

38.1 ١،٣٨

‫أّول وروده ﰲ اﻟﻜﺘﺎب اﻟﻌﺰﻳﺰ ﰲ ﺳﻮرة اﻟﺒﻘﺮة ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ }َأﱠن ٱﷲَ َﻏِﲏ‬
‫ﱞ‬
‫َ ِﲪﻴٌﺪ{ وﻧﻌﲏ ﺑﻘﻮﱄ أّول وروده ﰲ ﺗﺮﺗﻴﺐ ﺳﻮر اﻟﻘﺮآن واﺗ ّﻔﻖ ﻋﻠﻰ ذﻛﺮه‬
‫اﻷﺋّﻤﺔ اﻟﺜﻼﺛﺔ وﻣﻌﻨﺎه ﻣﺴﺘﺤّﻖ اﻟﺜﻨﺎء ﺳﻮاء أﺣﺴﻦ أو ﻣﻨﻊ وأّﻣﺎ اﻟﺸﻜﺮ ﻓﻼ‬
‫ﻳﻜﻮن إّﻻ ﻋﻦ إﺣﺴﺎن وﺳﻴﺄﺗﻲ ذﻛﺮ ذﻟﻚ ﰲ اﻻﺳﻢ اﻟﺸﻜﻮر إن ﺷﺎء اﷲ‬
‫ﺗﻌﺎﱃ وﻗﺪ ذﻛﺮت ﰲ ﺷﺮح اﻟﻔﺎﲢﺔ ﻣﻌﻨﻰ اﳊﻤﺪ اﻟﻌﺎﺋﺪ إﱃ اﷲ ﺗﻌﺎﱃ ﻣﻦ ﻛّﻞ‬
.‫ﻣﻮﺟﻮد وﺑﺴﻄﺖ ﻓﻴﻪ اﻟﻘﻮل‬
This name first occurs in the Holy Book in the Surah of the Cow in the verse:
«God is Independent, Praiseworthy».240 When we say that it first occurs, we
mean according to the order of the surahs of the Qurʾan. The three eminent
scholars agree it is a divine name. It means “the one who is entitled to
laudation, regardless of whether He deprives or acts magnanimously.”
Gratitude is only in response to magnanimity, as I will discuss under the
Thankful, God willing. I also have an extensive discussion in my commentary
on the Opening Surah on the meaning of the reflexive praise that returns to
God from every existent.

38.2 ٢،٣٨

‫وﺑﺎﳉﻤﻠﺔ ﻓﺎﳊﻤﺪ ﻳﻌﻮد ﻋﻠﻰ اﻟﺬات اﳌﻘّﺪﺳﺔ ﺑﺎﻋﺘﺒﺎر ﻛّﻞ ﺻﻔﺔ ﻛﻤﺎل ﳍﺎ‬
‫واﻟﺼﻔﺎت ﻻ ﺗﺘﻨﺎﻫﻰ ﻓﻴﻜﻮن اﳊﻤﺪ اﻟﻌﺎﺋﺪ إﻟﻴﻬﺎ ﻻ ﻳﺘﻨﺎﻫﻰ وﻋﺪم ﺗﻨﺎﻫﻴﻪ ﳐﺘﻠﻒ‬
‫ﻓﻤﻨﻪ ﻋﺪم ﺗﻨﺎﻫﻲ أﻧﻮاﻋﻪ ﻓﻀًﻼ ﻋﻦ أﺷﺨﺎﺻﻪ ﺛّﻢ ﻳﻌﻮد ﻋﻠﻰ ﻛّﻞ ﺣﻘﻴﻘﺔ‬
‫ﺎ ﺛﻨﺎًء ﻳﺸﺒﻪ اﻟﺸﻜﺮ ﳍﺎ ﻋﻠﻰ‬‫ﺣﻘﻴﻘﺔ ﻣﻦ أﺛﻨﻰ ﻋﻠﻰ اﻟﺬات اﳌﻘّﺪﺳﺔ ﺛﻨﺎًء ﻣﺮﺗﺒﻴ‬
‫ﺛﻨﺎﺋﻬﺎ ﻋﻠﻰ اﻟﺬات اﳌﻘّﺪﺳﺔ ﻣﻦ ﺣﻀﺮة اﻻﺳﻢ اﻟﺸﻜﻮر وأﻧﻮاع اﻟﺸﺎﻛﺮﻳﻦ ﻻ‬
‫ﺗﺘﻨﺎﻫﻰ ﻓﺄﻧﻮاع ﺷﻜﺮه ﳍﻢ ﻻ ﺗﺘﻨﺎﻫﻰ إّﻻ أّن ﻣﺎ ﻳﻌﻮد ﻋﻠﻴﻬﻢ ﻣﻨﻪ ﻫﻮ ﺷﻜﺮ‬
‫وﻣﺎ ﻳﻌﻮد ﻋﻠﻴﻪ ﻣﻨﻬﻢ ﻫﻮ ﲪﺪ وﻫﻨﺎ دﻗﻴﻘﺔ ﺟﻠﻴﻠﺔ وﻫﻲ أّن اﻟﺸﻜﺮ ﻣﱰﺗ ّﺐ‬
‫ﻋﻠﻰ اﳊﻤﺪ ﻓﺈّن اﻟﺸﺎﻛﺮ إّﳕﺎ ﻳﺸﻜﺮ ﻣﻦ ﲪﺪه أّوًﻻ ﺛّﻢ ﺷﻜﺮه ﻋﻠﻰ ﻧﻌﻤﺔ‬
.‫ﺣﺼﻠﺖ ﻣﻨﻪ ﻣﻦ ﺣﻀﺮة اﻻﺳﻢ اﳌﻨﻌﻢ ﻓﻘﺪ ﲪﺪ ﺛّﻢ ﺷﻜﺮ‬
In summary, praise goes back to the Holy Essence in view of each of Its
qualities of perfection. The qualities are infinite, and the praise that goes back
to It is therefore infinite. The infinitude of the qualities is varied, and includes
the infinitude of species, not to mention the infinitude of individuals.
Moreover, each time the Holy Essence is lauded, a laudation goes back to the
reality of the lauder in accordance with its rank. This laudation is like a giving of
thanks from the presence of the Thankful for having lauded the Holy Essence.
Likewise, there are infinite types of thankers, and so the types of thanks are
infinite, except that what returns to the thankful from Him is thankfulness, and
what returns to Him from them is praise. This is a subtle and remarkable point
—namely, that showing thanks is a consequence of giving praise, since the one
who is thankful first gives thanks to the one who praises him, then gives thanks
for a blessing that reached him from the presence of the Giver of Bliss; thus he
praises, then gives thanks.
 38.3 ٣،٣٨

‫ﺎل ﻟﻪ أن ﻳﻘﻮل إّن اﳊﻤﻴﺪ اﳊّﻖ ﺗﻌﺎﱃ ﱂ ﻳﺮ‬‫واﻟﻨﺎﻃﻖ ﺑﺎﳊﻘﻴﻘﺔ ﰲ ﻫﺬا ا‬

‫ﻣﻦ ﺣﻘﺎﺋﻖ اﳌﻮﺟﻮدات ﺷﻴﺌ ًﺎ ﻏﲑ ﺣﺎﻣﺪ ﲪًﺪا ﺑﺎﻟﺬات وﺑﻠﺴﺎن اﳊﺎل ﻷّن‬
‫اﳌﻮﺟﻮد إّﳕﺎ ﺻﺎر ﻣﻮﺟﻮًدا ﺑﺈﺧﺮاﺟﻪ ﻣﻦ ﻻ ﻣﻮﺟﻮد إﱃ اﳌﻮﺟﻮد وذﻟﻚ‬
‫وﺻﻒ ﻛﻤﺎل ﺻﺎر ﺑﻪ ﻣﻮﺟﻮًدا ﻓﺈًذا ﻟﻪ ﻛﻤﺎل ﻣﺎ ﻓﻬﻮ ﺑﺬﻟﻚ ﺣﺎﻣﺪ وإّﻻ ﱂ‬
‫ﻳﻜﻦ ﻟﻪ ﻛﻤﺎل ﻓﻌﲔ ﻣﻮﺟﻮدﻳ ّﺘﻪ ﺣﺎﻣﺪة ﻟﻠﻤﻮﺟﺪ اﳊّﻖ ﲪﺪ ﺻﻔﺔ ﳌﻮﺻﻮﻓﻬﺎ إذ‬
.‫ﺑﻪ ﻗﺎﻣﺖ اﻟﺼﻔﺔ‬
The person who speaks truth in this area should say that God, the truly
Praiseworthy, sees none of the realities of these existents other than a praiser
who praises through both the Essence and through the tongue of its spiritual
state. For the existent only comes into existence when it emerges from the
realm of nonexistence into existence, and that is a quality of perfection by
which the existent comes to exist. Thus, the existent is endowed with a certain
perfection and is a praiser through it. Otherwise, the existent would be devoid
of perfection. Thus, the very fact of its existence praises the true Existentiator,
in the same way as a quality praises the object that it qualifies, for it is through
that object that the quality subsists.

38.4 ٤،٣٨

‫ﻟﻜﻦ إذا اﻋﺘﱪَت وﺟﺪﺗﻪ اﳊﺎﻣﺪ ﻣﻦ ﻣﺮﺗﺒﺔ ﻇﻬﻮراﺗﻪ وﻫﻮ اﻟﺸﺎﻛﺮ ﻟﻈﻬﻮراﺗﻪ‬
‫ﻓﻤﺎ ﻋﺎد ﻋﻠﻴﻪ ﻣﻦ ﲪﺪﻫﻢ ﻓﺼﺎر ﺣﺎﻣًﺪا ﺷﺎﻛًﺮا وﺗﻘﻮل اﳊﻘﻴﻘﺔ ﻟﺬاﺗﻬﺎ إﻧ ّﻪ‬
.‫ﺣﺎﻣﺪ ﻟﺬاﺗﻪ ﺷﺎﻛﺮ ﳍﺎ ﻣﻦ ﺟﻬﺔ أّن اﳌﻮﺻﻮف ﻫﻮ اﻟﺼﻔﺔ دون اﻟﻌﻜﺲ‬
However, upon reflection, you will find Him to be the Praiser at the levels of
His manifestations, and the Thankful for His manifestations. As such, whenever
their praise reaches Him, He is the true Praiser and the Thankful. Reality
proclaims to the Essence that He praises His Essence and gives thanks to It, in
the sense that the object of the quality is the quality, and not the reverse.
 38.5 ٥،٣٨

‫وإذا ﻓّﺼﻠﺖ اﳌﺮاﺗﺐ واﻋﺘﱪت أﻧ ّﻪ ﺣﺎﻣﺪ ﳍﻢ ﺗﻌّﲔ ﻟﻼﺳﻢ اﳊﻤﻴﺪ ﻣﻌﻨ ًﻰ‬
‫ﺛﺎﻟﺚ وﻫﻮ أﻧ ّﻪ ﲪﻴﺪ ﻟﻌﺒﺎده ﻓﻴﻜﻮن ﻓﻌﻴﻞ ﲟﻌﻨﻰ ﻓﺎﻋﻞ أي ﺣﺎﻣﺪ واﳌﺮاد ﺑﻌﺒﺎده‬
‫اﻟﺬﻳﻦ ﻫﻢ ِﻋﺒﺎده أو ُﻋّﺒﺎده ﻓﺈّن اﻟﻌﺒﺪ أﻋّﻢ ﻣﻦ اﻟﻌﺎﺑﺪ واﻟﻔﺮق ﺑﲔ اﳌﻌﻨﻴﲔ أّن‬
‫ﷲ َرِّب‬ِ ‫اﳊﻤﻴﺪ ﲟﻌﻨﻰ اﶈﻤﻮد ﻏﲑ اﳊﻤﻴﺪ ﲟﻌﻨﻰ اﳊﺎﻣﺪ وﺗﻔﺴﲑ }ٱْﳊﻤﺪ ِ ﱠ‬
ُ َْ
‫ٱﻟ ْ َٰﻌﻠ َِﻤَﲔ{ واﻓﻴﺔ ﲟﺎ ﻻ ﻳﺘﻨﺎﻫﻰ ﻣﻦ ﺣﻘﺎﺋﻖ اﻻﺳﻢ اﳊﻤﻴﺪ ﺑﺎﻻﻋﺘﺒﺎرات ﻛﻠ ّﻬﺎ‬
.‫وﺑﻜّﻞ واﺣﺪ ﻣﻨﻬﺎ‬
‫اﻧﺘﻬﺖ اﻷﲰﺎء اﻟﺸﺮﻳﻔﺔ اﻟﱵ ذﻛﺮُت ﳑّﺎ ﺗﻀّﻤﻨﻪ ﺳﻮرة اﻟﺒﻘﺮة وﻋّﺪﺗﻬﺎ أرﺑﻌﺔ‬
.‫ﲰﺎ‬ً ‫وﺛﻼﺛﻮن ا‬
Furthermore, if you differentiate the levels and reflect on the fact that He
praises them, a third meaning of the Praiseworthy is determined; namely, that
He praises His servants. As such, the emphatic form (faʿīl) in praiseworthy
(ḥamīd) takes on the meaning of the active form (fāʿil); that is, Praiser (ḥāmid).
And by “His servants” I mean both servants as well as worshippers. For the
servant (al-ʿabd) is more general than the worshipper (al-ʿābid), and the
difference between the two meanings is that the Praiseworthy (al-Ḥamīd) in
the sense of “the Praised One” (al-maḥmūd) is different from the Praiseworthy
in the sense of the “Giver of Praise.” The commentary on the verse «Praise be
to God, Lord of the Worlds»241 addresses the infinite realities of the
Praiseworthy from each of its perspectives.
This is the end of my treatment of the eminent names contained in the Surah of
the Cow, which contains thirty-four names in total.
 ‫ﺳﻮرة آل ﻋﻤﺮان‬

The Surah of the House of ʿImrān

39.0 ٠،٣٩

‫وﻟﻨﺬﻛﺮ ﻣﺎ ﺗﻀّﻤﻨﻪ ﻣﻦ اﻷﲰﺎء اﻹٰﳍﻴّﺔ إن ﺷﺎء اﷲ ﺗﻌﺎﱃ وﻋّﺪﺗﻬﺎ اﺛﻨﺎ ﻋﺸﺮ‬

‫ﲰﺎ وأّوﳍﺎ‬
ً ‫ا‬
I shall mention the divine names that appear in this surah, God willing. They
are twelve in number. The first of them is:

‫اﲰﻪ اﳌﻨﺘﻘﻢ ﺟﻠ ّﺖ ﻋﻈﻤﺘﻪ‬

Al-Muntaqim: The Avenger

39.1 ١،٣٩

‫ُذو‬ ‫َﻋِﺰﻳٌﺰ‬ ُ‫أّول ﻣﺎ اﺳﺘُﺨﺮج ﻣﻦ ﺳﻮرة آل ﻋﻤﺮان وﻫﻮ ﻗﻮﻟﻪ ﺗﻌﺎﱃ }َوٱﷲ‬
‫ﻣﻦ‬ ‫اﻻﺳﻢ‬ ‫ٱﻧِﺘَﻘﺎٍم{ واﺗ ّﻔﻖ ﻋﻠﻰ إﻳﺮاده اﻷﺋّﻤﺔ اﻟﺜﻼﺛﺔ واﻻﻧﺘﻘﺎم ﻫﻮ اﳌﻌﺎﻗﺒﺔ وﻫﺬا‬
‫ﻻ‬ ‫اﻟﺮﺣﻢـٰن‬ ‫أﲰﺎء اﳉﻼل وﻫﻮ ﺑﺎﻟﺬات ﻣﻦ أﻗﺴﺎم اﻻﺳﻢ اﷲ وﻳﺪﺧﻞ ﰲ اﻻﺳﻢ‬
.‫ﺑﺎﻟﺬات ﻓﺈّن اﻟﺮﲪﺔ ﺗﻨﺎﻓﻴﻪ‬
This is the first name derived from the Surah of the House of ʿImrān, where it
occurs in the verse: «God is Exalted, Possessor of Vengeance».242 The three
eminent scholars agree it is a divine name. Vengeance is punishment. This
name is one of the Names of Majesty, and is essentially one of the categories of
names that pertain to Allāh; its inclusion within the All-Merciful is not
essential, since mercy precludes it.

39.2 ٢،٣٩

‫وأّﻣﺎ دﺧﻮﻟﻪ ﰲ اﻟﺮﺣﻢـٰن ﻓﻤﺜﻞ أن ﻳﻌﻄﻲ اﻻﺳﻢ اﻟﺮﺣﻢـٰن ﻟﺒﻌﺾ اﳌﻮﺟﻮدات‬

‫زﻳﺎدة ﰲ اﻟﻘّﻮة رﲪﺔ ﻟﺬﻟﻚ اﳌﻮﺟﻮد ﻓﺘﺪﻋﻮه ﺗﻠﻚ اﻟﻘّﻮة إﱃ ﻟﻘﺎء اﻷﻗﺮان‬
‫وﻣﻌﺎﻧﺪة أﻫﻞ اﻟﺒﻄﺶ أو أﻫﻞ اﻟﻌﺪوان ﻓﺘﻈﻬﺮ ﻓﻴﻪ ﻣﻌﺎﻧﻲ اﻻﺳﻢ اﳌﻨﺘﻘﻢ ﻣﻦ‬
‫ﻣﻈﺎﻫﺮ أﻫﻞ اﻟﺒﻄﺶ إّﻣﺎ ﺑﺈﻗﺎﻣﺔ ﺣﺪود ﺷﺮﻋﻴّﺔ وإّﻣﺎ ﺳﻴﺎﺳﻴّﺔ وإّﻣﺎ اﻧﺘﺼﺎًرا‬
‫وﻣﻐﺎﻟﺒﺔ ﻓُﻴﻘﻬﺮ ﻋﻠﻰ ﻳﺪ أﻗﻮﻳﺎء ﻛﻠ ّﻬﻢ ﻣﺴﺘﻤّﺪون ﻣﻦ اﻻﺳﻢ اﻟﺮﺣﻢـٰن اﻟﻘّﻮة‬
‫واﻟﺒﻄﺶ ﻓﻴﻜﻮن ذﻟﻚ اﻻﻧﺘﻘﺎم اﻟﺼﺎدر ﻣﻨﻬﻢ ﺳﺒﺒﻪ اﻟﺮﲪﺔ اﻟﺮﲪﺎﻧﻴّﺔ اﻟﻮاﺻﻠﺔ إﻟﻴﻬﻢ‬
‫ﻓﻴﺘﻌّﲔ اﻻﺳﻢ اﳌﻨﺘﻘﻢ ﻣﻦ اﻻﺳﻢ اﻟﺮﺣﻢـٰن ﻻ ﺑﺎﻟﺬات ﻷّن اﻟﻘّﻮة اﻟﻮاﺻﻠﺔ إﱃ‬
.‫اﻷﻗﻮﻳﺎء اﻟﺬﻳﻦ اﻧﺘﻘﻤﻮا إّﳕﺎ وﺻﻠﺖ إﻟﻴﻬﻢ ﺑﺎﻟﺬات ﻣﻦ اﻻﺳﻢ اﻟﺮﺣ ٰﻢـن‬
As for its inclusion within the All-Merciful, it applies, for example, when the
All-Merciful gives someone an increase in power out of mercy for that person,
and that power motivates him to meet opponents in battle and to stand up to
violent and oppressive persons. The meanings of the Avenger therefore
manifest in him, appearing as violent enforcement of legal punishments or
political order, or as granting victory or assistance in a struggle. The enemy is
thus subjugated at the hands of persons of power who all draw strength and
violence from the All-Merciful. The vengeance they display is caused by the
mercy of the All-Merciful that reaches them. As such, the Avenger is
determined by the All-Merciful, but not essentially, because the power that
reaches the persons of power who exact revenge reaches them essentially
through none other than the All-Merciful.

39.3 ٣،٣٩

‫وﺻﲑورة اﻟﺒﻄﺶ ﻧﻘﻤﺔ ﰲ ﺣّﻖ ذﻟﻚ اﻟﺸﺨﺺ ﻫﻮ ﻻ ﺑﺎﻟﺬات وﻫﻮ أﳕﻮذج‬

‫ﻳُﻔﻬﻢ ﻣﻨﻪ ﻣﺎ ﻳﻘﻊ ﺑﲔ اﻟﻌﺴﺎﻛﺮ ﻣﻦ اﻟﻮﻗﺎﺋﻊ واﳊﺮوب ﻛﻴﻒ ﳛﺼﻞ ﻓﻴﻬﺎ اﻧﺘﻘﺎم‬
‫ﻣﻦ اﻻﺳﻢ اﳌﻨﺘﻘﻢ وأﺻﻠﻪ ﻣﻦ اﻻﺳﻢ اﳌﻨﻌﻢ اﳌﻨﺘﺴﺐ إﱃ اﻟﺮﺣﻢـٰن ﺑﺎﻟﺬات‬
.‫وﺣﺼﻞ ﻣﻨﻪ اﻻﻧﺘﻘﺎم ﻻ ﺑﺎﻟﺬات‬
Moreover, the continued violence in the case of that individual does not
pertain to its very essence. It is through this illustrative example that one
understands how wars occur between armies, and how they mete out
vengeance through the Avenger, whose root is from the Giver of Bliss, which in
turn is ascribed to the All-Merciful in its very essence, and through which
revenge is accomplished, rather than by way of its essence.

39.4 ٤،٣٩

‫وﻳُﻔﻬﻢ ﻣﻨﻪ ﻣﺎ ﻳﻘﻊ ﻣﻦ ﺗﺼﺎدم ﻗﻮى اﻟﻮﺟﻮد ﰲ أﻃﻮار اﳌﻮﺟﻮد ﺣﺘ ّﻰ‬

‫ﺗﻼﻃﻢ اﻷﻣﻮاج ﰲ اﻟﺒﺤﺎر وﻋﺼﻒ اﻟﺮﻳﺎح ﺑﺎﻷﺷﺠﺎر وأﻛﻞ اﻟﺴﺒﺎع ﻣﻦ اﻟﻮﺣﺶ‬
‫واﻟﻄﲑ ﳌﺎ ﻳﺼﻴﺪه ﰲ ﺳﺎﺋﺮ اﻷﻗﻄﺎر واﻏﺘﺬاء اﻟﺴﻤﻚ ﺑﻌﻀﻪ ﺑﺒﻌﺾ ﺣﺘ ّﻰ ﻣﺎ‬
‫ﻳﻔّﺮق ﺑﲔ أﺟﺰاء اﻷرض ﻣﻦ اﻟﺰﻻزل ﰲ اﻷﻣﺼﺎر وﻣﺎ ﳛﺼﻞ ﻣﻦ اﻷﱂ ﰲ‬
‫اﻟﺘﺨﻴّﻼت واﻷوﻫﺎم واﻷﻓﻜﺎر ﻓﺈﻧ ّﻪ ﺗﻌﺎﱃ ﻻ ﻳﺘﺤّﺮك ذّرة إّﻻ ﺑﺈذﻧﻪ ﻓﺈن ﻛﺎﻧﺖ‬
‫ﻣﻼﺋﻤﺔ ﻓﻤﻦ إﻧﻌﺎﻣﻪ وإن ﻛﺎﻧﺖ ﻣﻨﺎﻓﺮة ﻓﻤﻦ اﻧﺘﻘﺎﻣﻪ واﳌﺴّﺒﺐ ﻋﻨﺪ اﻷﺳﺒﺎب وﻫﻮ‬
.‫ﻫﻲ ﰲ رﻓﻊ اﳊﺠﺎب‬
From this, one also understands the clashes of the powers of existence at the
various stages of the existents: the crashing waves of the sea, the howling winds
in the trees, the feasting of predatory animals, the birds of prey that hunt across
the lands, the fish that devour each other, the earthquakes that cleave the land,
and the pain that is experienced in the imagination, fantasies, and thoughts. For
every particle moves by His permission. If it is agreeable, it is from His
benefaction; if it is disagreeable, it is from His vengeance. The Causer of causes
is with the causes, and is identical to them when the veil is lifted.

39.5 ٥،٣٩
‫ﻟﻠﺠﻼل‬ ‫وﺑﺎﳉﻤﻠﺔ ﻓﻜّﻞ ﺗﺄﱂّ ﻓﻤﻦ اﻧﺘﻘﺎﻣﻪ وﻛّﻞ ﺗﻨّﻌﻢ ﻓﻤﻦ إﻧﻌﺎﻣﻪ واﻻﻧﺘﻘﺎم‬
‫ﺑﺎﻵﻻم‬ ‫واﻹﻧﻌﺎم ﻟﻠﺠﻤﺎل واﻟﺘﻠّﺬذ ﺑﻬﻤﺎ ﻟﻠﻜﻤﺎل وﻛﺬﻟﻚ ﻣﻦ ﻛﺎن ﰲ اﻟﺴﻠﻮك ﻣﺘﻨّﻌًﻤﺎ‬
‫اﻟﺰﻳﺎدة‬ ‫واﻷﺳﻘﺎم ﻛﺎن اﺳﺘﻌﺪاده ﻟﻠﺘﺠﻠ ّﻲ اﳌﻨﺎﺳﺐ ﻟﻠﻜﻤﺎل وﻋﻠﻰ ﻗﺪر اﻟﺘﻔﺎوت ﰲ‬
‫واﻟﻨﻘﺼﺎن ﻳﻜﻮن اﻻﺳﺘﻌﺪاد اﻟﺬي ﻫﻮ اﻟﺘﻬﻴّﺆ ﳉﻮد اﻻﺳﻢ اﳉﻮاد‪.‬‬
‫‪In summary, all pain comes from His vengeance, and all bliss comes from His‬‬
‫‪benefaction. Vengeance pertains to majesty, while benefaction pertains to‬‬
‫‪beauty, and the enjoyment of both pertains to perfection. Likewise, when a‬‬
‫‪wayfarer finds enjoyment in pain and sickness, his preparedness for the‬‬
‫‪disclosure is concordant with perfection. As such, the increase or decrease in‬‬
‫‪that disparity determines his preparedness—that is, his readiness—for the‬‬
‫‪munificence of the Munificent.‬‬

‫اﲰﻪ اﻟﻮّﻫﺎب ﻋّﻤﺖ رﲪﺘﻪ‬

‫‪Al-Wahhāb: The Bestower‬‬

‫‪40.1‬‬ ‫‪١،٤٠‬‬

‫ﻫﻮ ﺛﺎﻧﻲ اﺳﻢ ورد ﰲ ﺳﻮرة آل ﻋﻤﺮان ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ }ِإﻧ ﱠَﻚ َأﻧ َْﺖ‬
‫ٱﻟ َْﻮﱠﻫﺎُب{ واﺗ ّﻔﻖ ﻋﻠﻰ إﻳﺮاده اﻷﺋّﻤﺔ اﻟﺜﻼﺛﺔ واﻟﻮّﻫﺎب ﻫﻮ اﳌﻌﻄﻲ ﻻ ﺑﺴﺒﺐ‬
‫ﻋﻮض ﺑﻞ ﻣﻨ‪‬ﺎ وإﺣﺴﺎﻧ ًﺎ واﻻﺳﻢ اﳌﻌﻄﻲ أوﺳﻊ داﺋﺮة ﻣﻨﻪ وﻫﻮ ﺧﺼﻮص‬
‫وﺻﻒ ﰲ اﳌﻌﻄﻲ ﻓﺈن اﻋﺘﱪَت أّن ﻛّﻞ ﻣﺎ وﺻﻞ ﻳﻘﻊ إﱃ ﻛّﻞ ﻣﻨﺘﻔﻊ ﺑﻪ ﻓﻬﻮ‬
‫ﻣﻮﻫﺒﺔ دﺧﻠﺖ ﰲ ذﻟﻚ اﻷﻣﻄﺎر وﻣﺎ ﺗﺒﺪﻳﻪ ﻣﻦ ﲦﺮات اﻷﺷﺠﺎر وﻣﺎ ﻳﻨﺘﻔﻊ ﺑﻪ‬
‫ﳑّﺎ ﳜﺮج ﻣﻦ اﻟﺒﺤﺎر وﻣﺎ اﺷﺘﻤﻞ ﻋﻠﻴﻪ اﻟﻠﻴﻞ واﻟﻨﻬﺎر وﻣﺎ اﻣّﱳ اﷲ ﺗﻌﺎﱃ ﺑﻪ‬
‫ﻋﻠﻰ ﻛّﻞ ﻣﻮﺟﻮد ﳑّﺎ ﻳﻘﻴﻢ وﺟﻮده ﰲ ﻃﻮر ﻣﻦ اﻷﻃﻮار وﻛّﻞ ﻣﻼءﻣﺔ ﲢﺼﻞ‬
‫ﺣﺼﻞ ﺑﻬﺎ إﺷﻌﺎر أو ﱂ ﳛﺼﻞ ﻛﻤﻞ ﺑﻬﺎ اﻟﻌﻄﺎء أو ﱂ ﻳﻜﻤﻞ ﻓﻀﻞ ﻣﻨﻬﺎ‬
‫ﺷﻲء ﻋﻦ ﻗﺪر اﳊﺎﺟﺔ أو ﱂ ﻳﻔﻀﻞ‪.‬‬
This is the second name that is mentioned in the Surah of the House of ʿImrān
in the verse: «Truly You are the Bestower».243 The three eminent scholars
agree it is a divine name. The Bestower is the One who gives not in exchange
for something, but out of gratuitous kindness and beneficence. The Giver is
wider in scope, and this name is a specific quality of the Giver. For if you
consider that when something reaches a beneficiary it is a bestowal, then
bestowals include rains, the fruits that they yield on trees, the useful products of
the oceans, everything that night and day comprise, anything that God
gratuitously gives to any creature to enable its subsistence at any stage, and
anything agreeable that becomes actualized, regardless of whether there is
awareness of it or not, or whether the giving is complete or incomplete, or
whether it surpasses the measure of what is needed or not.

40.2 ٢،٤٠

‫وﻫﺬا اﻻﺳﻢ ﻣﻦ اﻻﺳﻢ اﻟﺮﺣﻢـٰن ﺑﺎﻟﺬات وﻓﻴﻪ ﻣﻦ اﻻﺳﻢ اﷲ اﻋﺘﺒﺎرات‬

‫ﺧﺼﻮًﺻﺎ ﻣﻦ اﻟﻄﻮر اﻟﺬي ﻳﺪﺧﻞ ﻣﻨﻪ ﻛّﻞ اﺳﻢ ﰲ ﻣﻌﻨﻰ ﻛّﻞ اﺳﻢ ﺣﺘ ّﻰ ﻳﺒﻠﻎ‬
‫اﻹﳚﺎد إﱃ دﺧﻮل اﻷﲰﺎء ذوات اﻟﺘﻀﺎّد ﻓﺈّن اﳌﻮﻫﺒﺔ رّﲟﺎ أّدت إﱃ ﻃﻐﻴﺎن‬
‫ﻓﻜﺎن ﺳﺒﺐ ﻣﻨﻊ اﻟﺰﻳﺎدة أو ﺣﺼﻮل اﻟﻨﻘﺼﺎن ﻓﻤﻦ ذﻟﻚ أن ﻳﻮَﻫﺐ ﺷﺨﺺ‬
‫ﻧﻌﻤﺔ ﻓﺘﺆّدﻳﻪ إﱃ ﻣﻨﻊ اﺳﺘﻤﺮارﻫﺎ أو ﻧﻘﺺ ﲦﺎرﻫﺎ ﻟﻄﻐﻴﺎﻧﻪ ﺑﻬﺎ ﻓﻴﻌﺮض ﻣﻌﻨﻰ‬
.‫اﻻﺳﻢ اﳌﺎﻧﻊ ﻟﺘﻠﻚ اﳌﻨﺎﻓﻊ‬
This name pertains to the very essence of the All-Merciful. It also pertains to
Allāh in several respects, especially at the stage where every name is included
within the meaning of every other, until the bestowal of existence causes the
oppositional names to interpenetrate. For bestowal may lead to an abuse,
thereby causing increase to be withheld, or decrease to occur. For instance, a
blessing may be bestowed upon an individual who then abuses it, thereby
causing its continuous blessing to be withheld, or its fruits to decrease.
Thereupon, the meaning of the Preventer covers those benefits.

40.3 ٣،٤٠
‫ورّﲟﺎ ﻛﺎن اﻹﻳﻬﺎب ﻣﻦ اﻻﺳﻢ اﻟﻮّﻫﺎب ﻳﻘﺎرﻧﻪ ﺷﻜﺮ وﻳﺼﺤﺒﻪ ﻧﺸﺮ ﻓﻴﺴﺘﺪﻋﻲ‬
‫اﳌﺰﻳﺪ وﻳﺘ ّﺼﻞ ﰲ اﻟﺪﻧﻴﺎ واﻵﺧﺮة ﺑﺎﻟﺘﺄﻳﻴﺪ ﻓﻴﻜﻮن اﻟﺮﺣﻢـٰن ﻏﺎﻟﺒًﺎ ﻋﻠﻰ أﻣﺮه وﻏﲑه‬
‫ﺎل ﰲ اﻋﺘﺒﺎرات اﻷﲰﺎء أﻋﻠﻰ ﻣﻦ‬‫ورّﲟﺎ ﻛﺎن اﲰﻪ اﷲ ﻏﺎﻟﺒًﺎ ﻋﻠﻰ أﻣﺮه وا‬
.‫أن ﺗﻨﺤﺼﺮ وأﲰﻰ‬
Sometimes, the bestowal from the Bestower is met with gratitude and
accompanied by growth, and that in turn invites an increase, which is
connected to this world and the next by divine support. Therefore, the All-
Merciful dominates over his affair and that of others. Sometimes, His name
Allāh “dominates over His affair.”244 This area of discussion about the
considerations of the names is too exalted and lofty to be restricted.

40.4 ٤،٤٠

‫ﲑا إﱃ ﻫﺬا اﻻﺳﻢ وﲡﺮي ﻣﻦ ﺷﻜﺮ‬ ً ‫واﻻﺳﻢ اﻟﺸﻜﻮر ﺗﻌﻮد أﺣﻜﺎﻣﻪ ﻛﺜ‬
‫اﳌﻮاﻫﺐ ﻋﻠﻰ رﺳﻢ ﻓﺈﻧ ّﻪ ﻣﺎ ُﺷﻜﺮ ﻣﺸﻜﻮر ﰲ اﻟﻮﺟﻮد ﻋﻠﻰ وﻫﺐ أو ﺟﻮد‬
‫إّﻻ ﻫﻮ ﻣﻦ ﻣﻌﺎﻧﻲ اﻻﺳﻢ اﻟﺸﻜﻮر اﻟﱵ اﺳﺘﺪﻋﺎﻫﺎ اﻻﺳﻢ اﻟﻮّﻫﺎب وﻛﺎن ﻣﻨﻪ‬
‫ﳍﺎ ﲨﻴﻊ اﻷﺳﺒﺎب وﻫﺒﺎت اﳌﺴّﻤﻰ ﺑﺎﻟﻮّﻫﺎب ﻻ ﺗﺘﻌّﺪى ﻳﺪﻳﻪ وﻻ ﺗﻌﻮد ﻣﻨﻪ إّﻻ‬
‫ﻋﻠﻴﻪ ﻓﻠّﻤﺎ ﻛﺎن ﻋﻮد ﻫﺬا اﻻﺳﻢ إﱃ اﻻﺳﻢ اﻟﺮﺣﻢـٰن ﻗﻴﻞ ﰲ ﻣﺴّﻤﺎه إّن اﳋﲑ‬
‫ﷲ{ ﰲ اﻋﺘﺒﺎر ﻟﻴﺲ‬ ِ ‫ﻛﻠ ّﻪ ﺑﻴﺪﻳﻚ واﻟﺸﺮ ﻟﻴﺲ إﻟﻴﻚ وﻳﺄﺗﻲ }ﻛُﱞﻞ ِﻣﻦ ِﻋﻨِﺪ ٱ‬
ّْ ّ
.‫ﻫﺬا إﻳ ّﺎه‬
The properties of the Thankful often stem from this name. They flow from
gratitude for bestowals upon traces of creation. For everything in existence that
is thanked for a bestowal or an act of kindness is one of the meanings of the
Thankful that are called upon by the Bestower. From it, all causes take place.
And the bestowals of the so-called Bestower never extend beyond His Hands,
nor do they return to anyone but Him. And since this name stems from the All-
Merciful, the following is said about its Named Essence: “Verily all goodness
lies within Your hands, and evil is not ascribed to You,”245 whereas the verse
«All is from God»246 is to be understood from a different standpoint.
 ‫اﲰﻪ اﳉﺎﻣﻊ ﺗﺒﺎرك وﺗﻌﺎﱃ‬

‫‪Al-Jāmiʿ: The Gatherer‬‬

‫‪41.1‬‬ ‫‪١،٤١‬‬

‫ﻣﻦ ﲨﻠﺔ اﺛﲏ ﻋﺸﺮ‬ ‫ﻫﺬا اﻻﺳﻢ اﶈﻴﻂ ﻫﻮ ﺛﺎﻟﺚ اﺳﻢ ﰲ ﺳﻮرة آل ﻋﻤﺮان‬
‫ﻟَِﻴْﻮٍم{ واﺗ ّﻔﻖ اﻷﺋّﻤﺔ‬ ‫ﲰﺎ ﻓﻴﻬﺎ وﻫﻮ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ }رﺑﻨﺂ ِإﻧ ﱠَﻚ ﺟﺎِﻣﻊ ٱﻟﻨﱠﺎ ِ‬
‫س‬ ‫َِ ُ‬ ‫َ ﱠَ‬ ‫ا ً‬
‫ﻟَِﻴْﻮم{ اﻟﻘﻴﺎﻣﺔ وﻫﻮ‬ ‫اﻟﺜﻼﺛﺔ ﻋﻠﻰ إﻳﺮاده وﻣﻌﻨﺎه ﻋﻨﺪ اﻟﻌﻠﻤﺎء }ﺟﺎﻣﻊ ٱﻟﻨﱠﺎ ِ‬
‫س‬ ‫َِ ُ‬
‫اﻟﻴﻮم اﻟﺬي }َﻻ َرﻳ َْﺐ ِﻓﻴِﻪ{ وﻣﺜﻠﻪ }ﻳَْﻮَم َﳚَْﻤُﻌُﻜْﻢ ﻟَﻴْﻮِم ٱْﳉ َْﻤِﻊ{‪.‬‬
‫‪This all-encompassing name is the third of the twelve divine names of the Surah‬‬
‫‪of the House of ʿImrān. It occurs in the verse: «Our Lord, You are the Gatherer‬‬
‫‪of humankind».247 The three eminent scholars agree it is a divine name. Its‬‬
‫‪meaning according to exoteric scholars is that He «is the Gatherer of‬‬
‫‪humankind» for the Day of Arising, which is the Day about which «there is no‬‬
‫‪doubt».248 Similarly, this meaning is found in the verse: «the Day He gathers‬‬
‫‪you for the Day of the Gathering».249‬‬

‫‪41.2‬‬ ‫‪٢،٤١‬‬

‫وﻓﻴﻪ ﳎﺎل رﺣﺐ ﻟﻠﻜﻼم ﻷﻧ ّﻪ ﺗﺘﻌﻠ ّﻖ ﺑﻪ أوﺻﺎف ذﻟﻚ اﻟﻴﻮم وأﺳﺮار اﳌﻌﺎد‬
‫وذﻟﻚ إذا اﳓﺮف ﻣﺰاج اﻟﻌﺎﱂ ﻋﻨﺪ إرادة ذﻟﻚ ﻓﻴﻜﻮن اﻻﺳﻢ اﳌﻤﻴﺖ ﻗﺪ ﺗﻮّﺟﻪ‬
‫إﱃ إﻣﺎﺗﺔ اﻟﺴﺒﻊ اﻟﺴﻤﺎوات واﻟﺴﺒﻊ اﻷرﺿﲔ وﻳﺘﻮّﺟﻪ اﻻﺳﻢ اﶈﻴﻲ إﱃ إﺣﻴﺎء‬
‫ﻣﻦ ﻣﺎت ﻣﻦ ﻋﺎﱂ اﻹﻧﺴﺎن وﻋﺎﱂ اﳌﻼﺋﻜﺔ وﻋﺎﱂ اﳉّﻦ وﻣﻦ ﺷﺎء اﷲ ﻣﻦ‬
‫ذوات اﻟﻨﻔﺲ ﻓﺈذا ﻗﺎﻣﻮا ﱂ ﳚﺪوا ﻣﻠﺠﺄ ً إّﻻ اﷲ ﺗﻌﺎﱃ ﻓﺈذا وﻗﻊ اﳊﺴﺎب‬
‫ﻛﺎن ﺣﻜﻢ اﻟﺴﺮﻳﻊ اﳊﺴﺎب ﺗﻌﺎﱃ وﺗﻘّﺪس وﺣﻘﻴﻘﺔ اﳊﺴﺎب ﻣﻌﻠﻮﻣﺔ ﳑّﺎ ﻧ ُﻘﻞ ﻋﻦ‬
‫اﷲ ﺗﻌﺎﱃ وﻋﻦ رﺳﻮﻟﻪ ﻋﻠﻴﻪ اﻟﺴﻼم‪.‬‬
‫‪This is a broad subject of discussion because it is connected to the‬‬
descriptions of that Day and the mysteries of the return. For when the
constitution of the world enters a state of disequilibrium—when God wills this
—the Death-Giver will turn in the direction of the seven heavens and the seven
earths, in order to cause them to die, while the Life-Giver will turn toward
those who have died from the realm of human beings, angels, and jinn and the
animate creatures God wills to give life. Once they are resurrected, they will
find no refuge except God.250 Then, when the reckoning begins, the property of
the Swift in Reckoning will take effect. The true nature of the reckoning is well
known through the reports that have reached us from God and His blessed
Messenger.

41.3 ٣،٤١

‫وﻳﺼﺤﺐ ذﻟﻚ أّن ﲡﻠ ّﻲ اﻻﺳﻢ اﻟﻮاﺣﺪ ﻳﻐﺸﻰ أﺑﺼﺎر أﻫﻞ اﶈﺸﺮ وﺑﺼﺎﺋﺮﻫﻢ‬
‫وﲨﻴﻊ ﻣﺸﺎﻋﺮﻫﻢ وﻣﺪارﻛﻬﻢ اﻟﻈﺎﻫﺮة واﻟﺒﺎﻃﻨﺔ ﻓﻤﻦ ﻛﺎن ﻣﻦ أﻫﻞ اﻟﺘﻮﺣﻴﺪ ﰲ‬
‫اﻟﺪﻧﻴﺎ ﻻءم اﻻﺳﻢ اﻟﻮاﺣﺪ ﻓﺘﻌﻠ ّﻖ ﺑﻨﻮره ﻓﺄوﻟﺌﻚ اﻟﺬﻳﻦ ﻳﺴﺮﻋﻮن ﻋﻠﻰ اﻟﺼﺮاط‬
.‫ﻛﺎﻟﱪق ﰲ اﻟﺴﺮﻋﺔ أو دون ذﻟﻚ أو أﻛﱶ ﻣﻨﻪ‬
Together with this, the disclosure of the One will cover the sights, insights,
and all the faculties of awareness and perception, both inward and outward, of
the people of the Assembly. Those who adhered to the doctrine of divine
oneness in this world will find the One agreeable and attach themselves to His
light. It is they who will “rush across the bridge over the Fire at the speed of
lightning, or slightly slower, or slightly faster.”251

41.4 ٤،٤١

‫وأّﻣﺎ أﺿﺪاد أﻫﻞ اﻟﺘﻮﺣﻴﺪ ﻓﻴﻘﻮﻟﻮن ﻧﻌﻮذ ﺑﺎﷲ ﻣﻨﻚ ﳓﻦ ﻫﻨﺎ ﺣﺘﻰ ﻳﺄﺗﻴﻨﺎ‬
‫رﺑ ّﻨﺎ وﻟﺴﺎن اﳊﺎل أﻓﺼﺢ ﻣﻦ ﻟﺴﺎن اﳌﻘﺎل ﻓﻴﻜﻮن أﻫﻞ اﻻﺳﺘﺠﺎﺑﺔ ﻟﺘﺠﻠ ّﻲ‬
‫اﻟﻮاﺣﺪ ﺗﻌﺎﱃ ﻫﻢ أﻫﻞ اﻟﺘﻮﺣﻴﺪ وﻳﻠﻴﻬﻢ ﰲ ذﻟﻚ أﻫﻞ اﻟﻜﻔﺮ اﻟﺸﺪﻳﺪ وﻧﻌﲏ‬
‫ﺑﺎﻟﻜﻔﺮ اﻟﺸﺪﻳﺪ اﻟﺬﻳﻦ ﱂ ﺗﺼﻠﻬﻢ اﻟﺪﻋﻮة اﻹٰﳍﻴّﺔ وﻳﻜﻮﻧﻮن ﻋﺎرﻳﻦ ﻣﻦ اﻟﻌﻠﻢ ﺑﺎﻟﻜﻠ ّﻴّﺔ‬
‫ﻓﻴﺴﺘﺠﻴﺒﻮن ﻟﺘﺠﻠ ّﻲ اﻻﺳﻢ اﻟﻮاﺣﺪ وﻳﺴﺠﺪون ﻟﻜﻦ ﻋﻠﻰ ﻇﻬﻮرﻫﻢ ﻛﻤﺎ ورد‬
‫اﳊﺪﻳﺚ وﻫﻢ ﻳﻠﻮن أﻫﻞ اﻟﺘﻮﺣﻴﺪ ﰲ إﺳﺮاﻋﻬﻢ إﱃ اﻻﺳﺘﺠﺎﺑﺔ ﻷﻧ ّﻬﻢ ﻟﻴﺴﻮا أﻫﻞ‬
‫ﻋﻘﺎﺋﺪ ﺣﺘ ّﻰ ﻳﺘﻨﻈﺮون أن ﻳﺄﺗﻴﻬﻢ رﺑ ّﻬﻢ ﰲ ﺻﻮرة اﻋﺘﻘﺎدﻫﻢ وﻛﺬﻟﻚ ورد اﳋﱪ‬
‫اﻟﻨﺒﻮّي ﻓﻴﺘﺤّﻮل ﳍﻢ ﰲ اﻟﺼﻮرة اﻟﱵ ﻳﻌﺮﻓﻮﻧﻪ ﻓﻴﻬﺎ ﻓﻴﻘﻮﻟﻮن ﻧﻌﻢ أﻧﺖ رﺑ ّﻨﺎ أي‬
‫ﻳﺘﺤّﻮل ﳍﻢ ﰲ ﺻﻮرة اﻋﺘﻘﺎداﺗﻬﻢ وﻫﺬه اﻟﺼﻮرة اﻟﱵ ﲢّﻮل إﻟﻴﻬﺎ ﻫﻲ ﲡﻠ ّﻲ‬
‫اﻻﺳﻢ اﳉﺎﻣﻊ وﻓﻴﻪ ﻳﻘﻊ اﳊﺴﺎب ﻣﻔّﺼًﻼ وﰲ أﻫﻞ اﻟﺘﻮﺣﻴﺪ وأﻫﻞ اﻟﻜﻔﺮ ﻳﻘﻊ‬
.‫اﳊﺴﺎب ﳎﻤًﻼ‬
Their opposite numbers will cry out: “We seek refuge in God from you! We
shall wait here until our Lord comes to us.”252 The spiritual state is more
eloquent than speech.253 The people who are responsive to the disclosure of the
One will be those who proclaim divine oneness. These will be followed by the
extreme unbelievers, by which we mean those whom the call to God never
reached, so that they were entirely devoid of knowledge. They will respond to
the disclosure of the One and prostrate themselves before God, but upon their
backs, as mentioned in the Prophetic Tradition. They will follow the
proclaimers of divine oneness in their quick response because they have no
creedal beliefs that would cause them to wait for their Lord to come to them in
the form of their beliefs. It is related in the prophetic report that God will
transform Himself into the form through which they recognize Him, and they
will say, “Yes, You are our Lord.” That is, He will transform according to the
form of their beliefs. This form into which He will transform Himself,
moreover, is the disclosure of the Gatherer. The detailed reckoning will take
place therein, whereas the reckoning will take place in summary fashion for the
proclaimers of divine oneness and the extreme unbelievers.

41.5 ٥،٤١

‫واﻋﻠﻢ أّن أﻫﻞ اﻟﺘﻮﺣﻴﺪ ﻫﻢ أﻫﻞ ﺷﻬﻮد اﻟﻮﺣﺪاﻧﻴّﺔ ﻓﻘﻂ وﻫﻢ أﻫﻞ ﻣﻘﺎم‬
‫اﻟﻮﻗﻔﺔ اﻟﱵ ﻫﻲ ﻧﻬﺎﻳﺔ اﻟﺴﻔﺮ اﻷّول ﺳﻔﺮ اﻟﻌﺎرﻓﲔ وإّﳕﺎ ﻧﺎﺳﺐ اﻟﻜﻔّﺎر ﻫﺆﻻء‬
‫ﻷّن أﻫﻞ اﻟﺘﻮﺣﻴﺪ ﻛﻔﺮوا اﻟﻌﺎﱂ ﻓﻤﺎ رأوا إّﻻ اﳊّﻖ ﺗﻌﺎﱃ وﺣﺪه وﻫﻢ ﻛﺎﻧﻮا‬
‫أﺷّﻌﺔ ﻣﻦ ﻧﻮره ﻓﺮﺟﻌﻮا ﺑﺎﻟﺘﺠﻠ ّﻲ ﻣﻦ اﻻﺳﻢ اﻟﻮاﺣﺪ إﱃ ﺣﻀﺮة ﻋﲔ اﻟﺬات‬
‫واﻟﻄﺎﺋﻔﺔ اﻷﺧﺮى وﻫﻢ أﻫﻞ اﻟﻜﻔﺮ اﻟﺬﻳﻦ ﻛﻔﺮوا اﳊّﻖ ﺗﻌﺎﱃ أي ﺳﱰوه ﺑﺴﻮء‬
‫اﺳﺘﻌﺪاداﺗﻬﻢ وﱂ ﻳﺘﻌﻠ ّﻘﻮا ﺑﻐﲑه ﻓﻜﺎﻧﻮا ﺳّﺬًﺟﺎ ﻓﻨﺎﺳﺒﺘﻬﻢ اﻟﻮﺣﺪاﻧﻴّﺔ ﻓﺄدرﻛﻮﻫﺎ‬
‫إدراﻛ ًﺎ ﻣﻘﻠﻮﺑ ًﺎ ﻓﺠﺬﺑﺘﻬﻢ ﻣﻦ وراﺋﻬﻢ إﻟﻴﻬﺎ ﻓﻴﻜﻮن ﻋﺬاﺑﻬﻢ اﻟﺬي ﻳﺴﺒَﻜﻮن ﺑﻪ‬
‫ﺣﺘ ّﻰ ﻳﻨﺎﺳﺒﻮا اﻟﻮﺣﺪاﻧﻴّﺔ ﺑﺎﳌﻮاﺟﻬﺔ ﻋﺬاﺑ ًﺎ ﺑﺴﻴﻄًﺎ ﻟﻴﺲ ﻫﻮ اﻟﻌﺬاب اﳌﻌﻠﻮم وﻻ‬
.‫اﻟﻌﺬاب اﳌﻮﻫﻮم‬
Moreover, the proclaimers of divine oneness are those who only witness
oneness. They are those who arrived at the station of halting, which is the end
of the first journey, the journey of the recognizers. The unbelievers who cover
the truth only correspond to them because the proclaimers of divine oneness
disbelieved in the world, for they saw nothing other than the Real. They were
rays of His light, and so they return through the disclosure of the One to the
presence of the Essence Itself. The other group were the unbelievers who
disbelieved in the Real, or covered Him with their ill-preparedness, but they
also did not attach themselves to anything other than Him. They are primitives,
and the Oneness is therefore congruent with them, though they perceive it in
an inverse manner, which pulls them to it from behind. Therefore, the
chastisement that removes their dross and enables them to find congruence in
their face-to-face meeting with divine oneness is simple. It is neither the well-
known chastisement nor an illusory chastisement.

41.6 ٦،٤١

‫ﻓﺈّن ﻫﺬﻳﻦ اﻟﻌﺬاﺑﲔ ﳜﺘّﺺ ﺑﺄﻫﻞ اﻟﺸﺮك ﻣﻦ أﻫﻞ اﻟﻌﻘﺎﺋﺪ واﻟﺸﺮك ﳐﺘﻠﻒ‬
‫ﺑﻌﻀﻪ ﺧﻔﻲ وﺑﻌﻀﻪ ﺟﻠﻲ ﻓﻴﻠﺤﻖ اﻟﻌﺬاب ﺗﻔﺎﺻﻴﻞ ﻣﺸّﺨﺼﺎت ﻣﺴﺎﺋﻞ اﻟﺸﺮك‬
ّ ّ
‫ودﻗﺎﺋﻘﻪ ﻓﻴﻜﻮن اﻟﺸﺮك ﻓﻴﻬﻢ ﲟﲋﻟﺔ اﻟﺰﻳﺖ ﻟﺸﻌﻠﺔ اﻟﻔﺘﻴﻠﺔ ﺗﺘﺒﻌﻪ اﻟﻨﺎر ﻛﻤﺎ ﻳﺘﺒﻊ‬
‫اﻟﻨﺎر اﳊﻄﺐ ﺣﺘ ّﻰ إذا اﺳﺘﺤﺎل اﻟﺸﺮك ﺗﻮﺣﻴًﺪا ﻃُّﻬﺮوا ﻓﺎﻟﻌﺬاب ﺗﻄﻬﲑ وﻫﻮ‬
‫ﻋﻨﺪ ﻣﻦ ﻋﺮﻓﻪ ﻣﺸﺘّﻖ ﻣﻦ اﻟﻌﺬوﺑﺔ ﻷّن اﻟﻌﺬب ﻫﻮ اﻟﻄﻴّﺐ وﻗﺪ ُوﺟﺪ ﻫﺬا‬
‫ﻣﻦ ﻫﺬه اﻟﻄﺎﺋﻔﺔ اﻟﺬي ﻗﺎل‬
‫ﻟِﻠ ِْﻌَﻘﺎِب‬ ‫ُأِﺣﱡﺒَﻚ‬ ‫َوﻟ َِٰﻜِّﲏ‬ ‫ُأِﺣﱡﺒَﻚ‬ ‫َﻻ‬ ‫ُأِﺣﱡﺒَﻚ‬
‫ﻟِﻠﺜ ﱠَﻮاِب‬
 ‫َوْﺟِﺪَي‬ ‫َﻣﻠ ُْﺬوِذ‬ ‫ِﺳَﻮى‬ ‫َﻓُﻜﱡﻞ َﻣﺂِرﺑِﻲ ﻗَْﺪ ﻧِﻠ ُْﺖ‬
‫ﺑِﭑﻟ َْﻌَﺬاِب‬ ‫ِﻣﻨَْﻬﺎ‬

Indeed, these forms of chastisement are specific to those believers in creeds

who associate partners with God. There are different types of associationism:
some are hidden and others are apparent. As such, the chastisement is
connected to the specific objects and details of the associationism.
Associationism for them is like oil in relation to the flame of the wick. The fire
follows it as surely as fire follows wood, until finally they become purified when
associationism transmutes into divine oneness. Thus, chastisement is a
purification; and according to those who recognize it, chastisement (ʿadhāb) is
derived from fresh water (ʿudhūbah), because fresh water is pleasant to
consume. Among our camp, some have attained an intimate awareness of this
reality and have chanted:
I love You. I love you not for the recompense,
but rather I love You for the chastisement.
For all my needs I have attained from the recompense,
except my pleasure in the ecstasy of chastisement!254

41.7 ٧،٤١

‫واﻻﺳﻢ اﳉﺎﻣﻊ ﻫﻮ اﳌﺘﻮّﱄ ﺣﺴﺎب أﻫﻞ اﳌﻮﻗﻒ ﻓﺈﻧ ّﻪ ﺟﺎﻣﻌﻬﻢ إﱃ اﻟﻮﺣﺪاﻧﻴّﺔ‬

‫إّﻣﺎ ﺑﺎﳌﻨﺎﺳﺒﺔ ﻛﻤﺎ ﰲ ﻣﻘﺎم أﻫﻞ اﻟﻮﺣﺪة واﻟﻮﻗﻔﺔ وﻣﻦ ﻗﺮب ﻣﻦ ﻣﻘﺎﻣﻬﻢ وﻫﻢ‬
‫أﻫﻞ اﳌﻮاﺟﻬﺔ وﺑﻌﺪﻫﻢ أﻫﻞ اﳉﻬﻞ اﳌﻄﻠﻖ اﳌﺴﺘﺠﻴﺒﻮن اﺳﺘﺠﺎﺑﺔ ﻣﻘﻠﻮﺑﺔ وإّﻣﺎ‬
‫ﺑﺎﳌﻨﺎﻓﺮة وﻫﻢ ﺳﺎﺋﺮ اﻟﻄﻮاﺋﻒ ﻟﻜّﻦ أﺷّﺪﻫﻢ ﻋﻘﻮﺑﺔ اﳌﺸﺮﻛﻮن ﻓﺈّن اﳌﻨﺎﻓﺮة ﻓﻴﻬﻢ‬
‫ﻛﺜﲑة وﺑﻌﺪﻫﻢ اﳌﻨﺎﻓﻘﻮن إذ ﻻ ﻳﻌﱠﺬﺑﻮن إّﻻ }ِﻓﻰ ٱﻟﱠﺪْرِك ٱ ْ َﻷْﺳَﻔِﻞ ِﻣَﻦ ٱﻟﻨﱠﺎِر{ ﻻ‬
‫ﰲ أﻋﻼﻫﺎ اﻟﺬي ﻫﻮ ﻇﺎﻫﺮﻫﺎ ﻷّن ﻇﺎﻫﺮﻫﻢ ﻛﺎن ﻣﺴﻠًﻤﺎ ﻣﺴﻠ ًّﻤﺎ واﻟﺸﺮك ﻣﺘﻌﻠ ّﻖ‬
‫ﺑﺒﺎﻃﻨﻬﻢ ﻓﻜﺎن ﻋﺬاﺑﻬﻢ ﺑﺎﻃﻨ ًﺎ ﻟﺬﻟﻚ ﺛّﻢ ﻳﻠﻲ ﻫﺆﻻء أﻫﻞ اﳌﻠﻞ اﳊﻘّﺔ ﻋﻠﻰ‬
.‫اﺧﺘﻼف ﻃﺒﻘﺎﺗﻬﻢ ﺣﺘ ّﻰ ﺗﻨﺘﻬﻲ اﻟﻌﻘﻮﺑﺔ إﱃ ﺣّﺪ اﻟﺘﻄﻬﲑ وﺗﻘﻒ‬
The Gathering presides over the reckoning of the people of the resurrection.
It gathers them to oneness, either by way of affinity or by way of disagreeability.
Affinity is the case of the station of those who know divine oneness and those
who attain and whoever approximates their station—namely, those who
experience the face-to-face encounter—and they are followed by the purely
ignorant, who respond to God in an inverted manner. Disagreeability is the case
for the remaining groups. However, among those who are repelled, the most
severe in punishment are those who associate partners with God, for their
disagreeability with oneness is manifold. These are followed by the hypocrites,
for they are chastised in none other than «the lowest depths of the Fire»,255 not
in its higher level, which is the outward dimension of the Fire; for their outward
dimension was that of a Muslim who surrenders to God, yet associationism was
attached to their inner dimension, and so their chastisement is inward for that
reason. These hypocrites are followed by those who hold true creeds, in all
their variety, until the punishment reaches its purificatory end and stops.

41.8 ٨،٤١

‫وأّﻣﺎ أﻫﻞ اﳌﻠﻞ اﻟﺒﺎﻃﻠﺔ ﻓُﻴﺨﻠ ﱠﺪون وﻫﻢ أﻫﻞ اﻟﻨﺎر اﻟﺬﻳﻦ ﻫﻢ أﻫﻠﻬﺎ ﻓﺈن‬
‫ﳊﻘﺘﻬﻢ اﻟﺮﲪﺔ ﻓﻠﻴﺲ إّﻻ ﺑﺄن ﻳﺼﲑوا ﻧﺎًرا ﻓﺘﺼﲑ ﳍﻢ ﻣﻼﺋﻤﺔ ﻓﻴﻜﻮﻧﻮن ﻓﻴﻬﺎ ﻻ‬
‫إﱃ ﻧﻬﺎﻳﺔ ﻟﻜﻨّﻬﻢ ﻟﻮ ﺳﺌﻠﻮا أن ﳜﺮﺟﻮا ﻣﻨﻬﺎ إذ ذاك ﳌﺎ أرادوا ﻓﺈذا ﻇﻬﺮ‬
.‫ﺣﻜﻢ اﻟﺮﲪﺔ اﻟﱵ ﺳﺒﻘﺖ اﻟﻐﻀَﺐ أو ﻏﻠﺒﺖ اﻟﻐﻀَﺐ ﲣﻠ ّﺺ أﻫﻞ اﳌﻠﻞ اﳊﻘّﺔ‬
Those who hold false creeds are eternalized. They are “the People of the Fire
who are worthy of it.”256 When mercy reaches them, they become none other
than Fire, such that the Fire becomes agreeable and they remain therein
infinitely. If they were asked to leave the Fire at that moment, they would not
want to do so. However, when the property of mercy becomes manifest—
namely, the mercy that “precedes wrath” or “triumphs over wrath”257—then
those who hold true creeds are delivered from their predicament.

41.9 ٩،٤١

‫اﳌﺘ ّﺒﻌﲔ‬ ‫ﻋﺪﻟﻮا ﻋﻦ اﺗ ّﺒﺎع اﻷﻧﺒﻴﺎء إﱃ‬ ‫واﻋﻠﻢ أّن ﻧﺴﺒﺔ أﻫﻞ اﳌﻌﻘﻮﻻت اﻟﺬﻳﻦ‬
‫ﺗﻌﺎﱃ‬ ‫أﻫﻞ اﻟﻌﻘﻮل اﻋﱰﻓﻮا ﺑﺎﳊّﻖ‬ ‫ﻟﻸﻧﺒﻴﺎء ﻧﺴﺒﺔ اﳌﻨﺎﻓﻘﲔ إﱃ اﳌﺆﻣﻨﲔ ﻓﺈّن‬
‫ﻋﻮﻗﺐ‬ ‫ﻓﻴﻌﱠﺬﺑﻮن ﲜﻬﺔ واﺣﺪة ﻛﻤﺎ‬ ‫ﻓﻮاﻓﻘﻮا وﺧﺎﻟﻔﻮا ﻟﻌﺪم اﺗ ّﺒﺎﻋﻬﻢ اﻷﻧﺒﻴﺎء‬
‫اﳌﻨﺎﻓﻘﻮن ﲜﻬﺔ واﺣﺪة وإذا ﴰﻞ اﳊﺴﺎب ﻣﻦ اﻟﺴﺮﻳﻊ اﳊﺴﺎب ﻳﺸﻤﻠﻬﻢ ﺑﺎﻃﻦ‬
‫اﻻﺳﻢ اﳉﺎﻣﻊ وﻫﻮ اﻟﻮﺣﺪاﻧﻴّﺔ ﻓﺎﺟﺘﻤﻊ اﳉﻤﻴﻊ ﰲ ﺷﻬﻮد اﻟﺘﻮﺣﻴﺪ ﻓﻴﺴﺘﻮﰲ اﻻﺳﻢ‬
.‫اﳉﺎﻣﻊ ﺣﻘﻴﻘﺘﻪ ﲤﺎًﻣﺎ‬
Moreover, the relation between, on the one hand, those who follow their
intellectual constructs and turn away from the Prophets, and on the other, the
followers of the Prophets, is like the relationship between the hypocrites and
the believers. For the intellectuals acknowledge the Real and conform, yet they
oppose Him by refusing to follow the Prophets. They are therefore chastised in
one aspect just as the hypocrites are punished in one aspect. Then, when the
reckoning of the Swift in Reckoning encompasses them, they are encompassed
by the nonmanifest dimension of the Gathering, which is divine oneness.
Everyone is therefore gathered together in witnessing oneness, whereupon the
Gathering fulfills its reality completely.

‫اﲰﻪ اﳌﻘﺴﻂ ﺗﺒﺎرك اﲰﻪ‬

Al-Muqsiṭ: The Equitable

42.1 ١،٤٢

‫ﻫﻮ ﰲ آل ﻋﻤﺮان ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ }ﻗَﺂﺋَِﻤ ﺎ ﺑِﭑﻟ ِْﻘْﺴِﻂ َﻵ ِإﻟ ََٰﻪ ِإﱠﻻ{ وﱂ ﻳﺬﻛﺮه‬
{‫أﺑﻮ اﳊﻜﻢ اﻷﻧﺪﻟﺴﻲ واﻟﻘﺴﻂ ﻫﻮ اﻟﻌﺪل ﻗﺎل ﺗﻌﺎﱃ و}ٱﷲَ ُ ِﳛﱡﺐ ٱْﳌ ُﻘِْﺴِﻄَﲔ‬
ّ
‫أي اﻟﻘﺎﺋﻤﲔ ﺑﺎﻟﻘﺴﻂ وﻫﺬه اﶈّﺒﺔ ﺣﺼﻠﺖ ﻣﻦ ﲢﻘّﻖ ﻧﺴﺒﺘﻬﻢ إﱃ اﻻﺳﻢ اﳌﻘﺴﻂ‬
‫ﻷﻧ ّﻪ ﺗﻌﺎﱃ إّﳕﺎ أﺣّﺐ وﺻﻔﻪ وﺗﻠﻚ اﶈّﺒﺔ ﻫﻲ ﰲ ﺿﻤﻦ ﳏّﺒﺘﻪ ﻟﻨﻔﺴﻪ وﺳﺮت‬
‫ﻫﺬه اﳊﻘﻴﻘﺔ ﰲ ﲨﻴﻊ ﻣﺮاﺗﺐ ﻣﻮﺟﻮداﺗﻪ ﻓﻤﺎ أﺣّﺐ أﺣﺪ ﻣﻨﻬﺎ إّﻻ ﻧﻔﺴﻪ وﻫﺬه‬
.{‫أﻳًﻀﺎ ﻣﻦ ﻣﻌﺎﻧﻲ ﻗﻴﺎﻣﻪ ﺗﻌﺎﱃ }ﺑِﭑﻟ ِْﻘْﺴِﻂ‬
This name occurs in the Surah of the House of ʿImrān in the verse: «Upholding
equitability, there is no god but He».258 Ibn Barrajān does not mention it as a
divine name. Equitability means balance. God says: «God loves the
equitable»259—that is, the upholders of balance—and they gain this love by
realizing their relationship to the Equitable, for God loves none other than His
own quality. This love is an aspect of God’s love for Himself, and its reality
flows through all the levels of His creation, none of which love anything but
themselves. This too is one of the meanings of God’s upholding of the balance.

42.2 ٢،٤٢

‫}َوَأﱠﻣﺎ ٱﻟ َْﻘِٰﺴُﻄﻮَن{ وﻫﻢ اﳉﺎﺋﺮون }َﻓَﻜﺎﻧ ُﻮا ِﳉ َﻬﻨﱠَﻢ َﺣَﻄﺒًﺎ{ واﳉﻮر ﻫﻮ‬
‫اﳋﺮوج ﻋﻦ ﺟﺎّدة اﻟﻄﺮﻳﻖ وﺟﺎّدة اﻟﻄﺮﻳﻖ ﻫﻲ اﻟﻌﺪل ﰲ اﳊﻘﻴﻘﺔ وإّﳕﺎ ﻛﺎن‬
‫اﳉﺎﺋﺮون ﺣﻄﺒًﺎ ﳉﻬﻨّﻢ ﻷّن اﺳﺘﻌﺪادﻫﻢ اﻟﺬي اﻗﺘﻀﻰ اﳉﻮر ﻫﻮ اﳓﺮاف ﻣﺎ‬
‫واﳌﻨﺤﺮﻓﺎت ﻛﻠ ّﻬﺎ ﺗُﺴَﺒﻚ ﺣﺘ ّﻰ ﺗﻌﻮد إﱃ اﻻﻋﺘﺪال اﻟﺬي ﻫﻮ اﻟﻌﺪل واﳌﻨﺤﺮﻓﺎت‬
‫ﻣﻦ اﳌﻮﺟﻮدات ﻫﻲ ﳏﺒﻮﺑﺔ ﻟﻠﺤّﻖ ﺗﻌﺎﱃ ﻣﻦ ﺣﻀﺮة اﲰﻪ اﳉﺎﻣﻊ وﻣﻦ ﺣﻀﺮة‬
‫اﲰﻪ اﶈﻴﻂ وذﻟﻚ ﻷّن إﺣﺎﻃﺘﻪ ﺗﻌﺎﱃ ﺗﻮﺟﺐ أّن ﻛّﻞ ﺣﺮﻛﺔ ﻣﻦ ﺣﺮﻛﺎت‬
‫اﳌﻮﺟﻮدات ﻻ ﺗﻜﻮن إّﻻ إﻟﻴﻪ ﺗﻌﺎﱃ ﻣﻦ أﺟﻞ إﺣﺎﻃﺘﻪ ﻓﺘﻮّﺟﻪ اﳌﻨﺤﺮﻓﺎت إﻟﻴﻪ‬
‫أﻳًﻀﺎ ﰲ اﳓﺮاﻓﻬﺎ ﻓﺈّن اﻻﳓﺮاﻓﺎت ﰲ ﻧﺴﺒﺘﻬﺎ إﻟﻴﻪ ﻫﻲ اﻋﺘﺪاﻻت ﺑﺎﻟﻨﺴﺒﺔ إﻟﻴﻪ‬
‫ﻷّن وﺟﻮده ﺗﻌﺎﱃ ﻻ ﻳﻨﺎﰲ ﺷﻴﺌ ًﺎ وﻛّﻞ ﺷﻲء ﻳﻨﺎﰲ ﺷﻴﺌ ًﺎ آﺧﺮ ﻏﲑه ﲟﺎ ﺑﻪ‬
‫ﻳﻐﺎﻳﺮ ذﻟﻚ اﻟﺸﻲء وﰲ ﻫﺬا اﳌﻌﻨﻰ ﻗﺎل‬
‫ﻟَِﺸﻲٍء‬ ‫َﺷﻲٌء‬ ‫ِﱄ‬ ‫ِﻣﻨَْﻚ‬ ‫َوَﻣﺎ‬ ‫َﻓَﻤﺎ ِﰲﱠ ِﻣْﻦ َﺷﻲٍء ﻟَِﺸﻲٍء‬
ْ ْ ِ ْ ْ
‫ﻒ‬
ُ ‫ُﳐ َﺎﻟ‬ ‫ُﻣَﻮاِﻓٌﻖ‬

As for «those who wreak iniquity»—the deviants—«they are kindling of the

Fire».260 Deviance is to stray from the middle of the road. The middle of the
road is balance in reality, and the deviant are the kindling of the Fire precisely
because their preparedness brings about deviance, which is a type of
disequilibrium. All things that lack equilibrium must be cleared of their dross in
order to be restored to a state of equilibrium, which is balance. Imbalanced
existents are loved by the Real from the presence of the Gathering, and from
the presence of the Encompassing. This is because His encompassment
necessitates that all movements of existents are toward Him. Therefore,
imbalanced existents also turn their attention to Him by their imbalance, for
imbalances in relation to Him are balanced. This is because His existence is not
incompatible with anything, whereas all things are incompatible with other
things insofar as they are distinct from each other. This meaning is expressed in
the following verse:
Nothing within me is compatible with anything,
and nothing within You is incompatible at all.261

42.3 ٣،٤٢

‫وﻣﻦ ﻫﺬه اﳊﻘﻴﻘﺔ اﺣﱰق اﻟﻘﺎﺳﻄﻮن وﻫﻢ اﳉﺎﺋﺮون اﳌﻨﺤﺮﻓﻮن ﻷّن اﻟﺘﺠﻠ ّﻲ‬
‫اﻟﻮﺣﺪاﻧﻲ إذا ﻗﺎﻟﺒﺘﻪ اﳌﻨﺤﺮﻓﺎت ﻋﻨﻪ ﻗﻬﺮﻫﺎ ﺑﺮّدﻫﺎ إﻟﻴﻪ وذﻟﻚ اﻟﺮّد ﺑﺎﻟﻘﻬﺮ ﻫﻮ‬
ّ
‫اﻟﻌﺬاب وﻫﻮ ﺳﺒﻚ ﳍﻢ ﻟﻴﻌﻮدوا إﱃ اﻻﻋﺘﺪال ﻗﻬًﺮا ﶈّﺒﺔ اﳊّﻖ ﺗﻌﺎﱃ ﳍﻢ ﻻ‬
‫ﻣﻦ ﺟﻬﺔ اﻻﺳﻢ اﳌﻘﺴﻂ ﻓﺈّن ﳏّﺒﺘﻪ ﻟﻠﻤﻮﺟﻮدات ﻣﻦ ﺟﻬﺔ اﲰﻪ اﳌﻘﺴﻂ ﻫﻲ‬
.‫ﳏّﺒﺔ ﻷﻫﻞ اﻻﻋﺘﺪال وﻫﻢ اﳌﻘﺴﻄﻮن‬
It is through this reality that the wreakers of iniquity, who are imbalanced
deviants, burn. For when the disclosure of oneness encounters those who
deviate from oneness, it coerces them by returning them back onto itself. That
return through coercion is the chastisement. It is a removal of their dross in
order to restore them coercively back to equilibrium because God loves them,
though not from the direction of the Equitable. For His love for existent things
from the direction of the Equitable is a love for those who have equilibrium;
that is, the equitable.

42.4 ٤،٤٢

‫وأّﻣﺎ ﳏّﺒﺘﻪ ﻟﻠﻤﻨﺤﺮﻓﲔ اﻟﺬﻳﻦ ﻫﻢ اﻟﻘﺎﺳﻄﻮن ﻓﺈﻧ ّﻬﺎ ﳏّﺒﺔ ﻣﻦ ﺟﻬﺔ اﲰﻪ‬
‫اﶈﻴﻂ ﻓﺈّن إﺣﺎﻃﺘﻪ ﺗﻌﺎﱃ ﻟﻴﺴﺖ ﻛﺈﺣﺎﻃﺔ اﻟﺸﻲء ﺑﺎﻟﺸﻲء ﻋﻠﻰ ﺳﺒﻴﻞ اﻟﻈﺮﻓﻴّﺔ‬
‫ﺑﻞ إﺣﺎﻃﺘﻪ ﻣﻌﻨﻮﻳ ّﺔ ﺗﺮﺟﻊ إﱃ ﻛﻮن اﻟﻌﲔ واﺣﺪة وإذا ﻛﺎﻧﺖ ﺣﺮﻛﺎت اﳌﻨﺤﺮﻓﲔ‬
‫وﺣﺮﻛﺎت اﳌﻌﺘﺪﻟﲔ إّﳕﺎ ﻫﻲ ﲟﺪد ﻣﻨﻪ ﺗﻌﺎﱃ وﻫﻮ ﻏﺎﻳﺔ ﻛّﻞ ﻣﺘﺤّﺮك ﰲ ﺣﺮﻛﺘﻪ‬
.{‫ﻣﻨﺤﺮﻓﺔ ﻛﺎﻧﺖ اﳊﺮﻛﺔ أو ﻣﻌﺘﺪﻟﺔ }ﻓِﺈﻟ َﻴِْﻪ ﻳُْﺮَﺟُﻊ ٱ ْ َﻷْﻣُﺮ ﻛُﻠ ﱡُﻪ‬
 His love for deviants, or wreakers of iniquity, is a love from the direction of
the Encompassing. For His encompassment is not like the encompassment of
one thing by another, in the manner of containment. Rather, it is supersensory,
stemming from the fact that the entity is one. And since the movements of the
balanced and the imbalanced alike only occur with His assistance, and since He
is the ultimate end of every mover, whether that movement is imbalanced or
balanced, then «to Him returns the entire affair».262

42.5 ٥،٤٢

‫ﻓﺈًذا ﻫﻮ ﺗﻌﺎﱃ ﻳﻨﺎﺳﺐ ﺑﲔ ﺣﻀﺮﺗﻪ وﺑﲔ ﺗﻮّﺟﻬﺎت ﻣﻮﺟﻮداﺗﻪ ﲝﻴﻄﺔ‬

‫وﺣﺪاﻧﻴّﺘﻪ اﳌﻨﺠﺬﺑﺔ ﺑﺴّﺮ أﺣﺪﻳ ّﺘﻪ اﻟﱵ ﺛﺒﺘﺖ ﺑﺜﺒﻮت ذاﺗﻪ ﻓﻤﺤّﺒﺘﻪ ﻟﻠﻤﻨﺤﺮﻓﺎت ﻫﻮ‬
‫ﻣﻦ ﺣﻀﺮة أﻋﻠﻰ ﻣﻦ ﺣﻀﺮة ﳏّﺒﺘﻪ ﻟﻠﻤﻌﺘﺪﻻت اﻟﱵ اﳌﻘﺴﻄﻮن ﻣﻨﻬﺎ وﳏّﺒﺘﻪ‬
‫ﻟﻠﻤﻘﺴﻄﲔ ﻫﻲ ﻣﻦ ﺣﻀﺮة ﺳﻔﻠﻰ وإن ﻛﺎن اﳌﻘﺴﻄﻮن أﻋﻠﻰ ﻣﺮﺗﺒﺔ ﻟﻜﻦ ﰲ‬
‫اﻟﺸﺮف وﰲ اﻋﺘﺒﺎر آﺧﺮ ﻟﻴﺲ ﻟﻮاﺣﺪة ﻣﻦ اﳊﻀﺮﺗﲔ ﺷﺮف ﻋﻠﻰ اﻷﺧﺮى وﻻ‬
‫ﻋﻠّﻮ وﻫﺬه اﳊﻀﺮة ﻫﻲ ﺣﻀﺮة اﻻﺳﻢ اﶈﻴﻂ ﻛﻤﺎ ذﻛﺮﻧﺎ }َوٱﷲُ ِﻣﻦ َوَرآﺋِِﻬﻢ‬
.{ ‫ﻂ‬ ُ ‫ﱡ ِﳏﻴ‬
Thus, God effects a correspondence between His presence and the directions
to which His existents turn. This He does by virtue of the scope of His oneness,
which is drawn by the secret of His unity, which in turn remains fixed through
the fixity of His Essence. As such, His love for imbalanced things is from a
higher presence than His love for balanced things, which includes the equitable.
His love for the equitable, for its part, is from a lower presence, even though the
equitable enjoy a higher eminence. Yet, from a different perspective, neither of
the presences is more eminent or higher than the other; and, as we said, that is
the presence of the Encompassing: «God encompasses them».263

42.6 ٦،٤٢

‫ﻓﺎﻻﺳﻢ اﳌﻘﺴﻂ ﻳﺘﻮّﺟﻪ ﺑﻪ اﻟﻮﺟﻮد اﶈﺾ ﰲ ﺣﺮﻛﺎﺗﻪ إﱃ اﻟﺘﻄّﻮر اﻟﺬي ﻫﻮ‬

‫ﺗﻨّﻮع اﻟﻮﺟﻮد ﺑﺄﻧﻮاع ﻫﻲ ﻣﻮﺟﻮداﺗﻪ ﻓﺈّن اﳌﻮﺟﻮدات ﻟﻴﺴﺖ ﻫﻲ ﻏﲑ ﺗﻨّﻮﻋﺎت‬
 .‫اﻟﻮﺟﻮد واﻟﻮﺟﻮد ﻫﻮ أﺻﻞ اﳉﻮﻫﺮ وﻫﻮ اﳌﺎّدة اﻟﱵ ﻻ أﺑﺴﻂ ﻣﻨﻬﺎ‬
Thus, the movements of pure existence direct the attention of the Equitable
to the unfolding of stages, which constitutes diversity in existence according to
the diversity of existents. For existents are none other than diversities of
existence, and existence is the original substance, which is the simplest
underlying material substrate.

42.7 ٧،٤٢

‫وﻻ ﻳﻘﺎل إّن اﻟﻮﺟﻮد ﰲ اﳋﺎرج ﺑﻞ اﳋﺎرج ﰲ اﻟﻮﺟﻮد وﻟﻴﺲ اﻟﻮﺟﻮد‬

‫ﻋﺮًﺿﺎ ﻋﻨﺪﻧﺎ ﺑﻞ ﻫﻮ ﺟﻮﻫﺮ اﳉﻮاﻫﺮ وذات اﻟﺬوات واﳌﻮﺟﻮدات ﻛﻴﻔﻴّﺎﺗﻪ‬
‫واﻟﻜﻴﻔﻴّﺎت ﻣﻨﻬﺎ ﻏﻴﺒﻴّﺔ وﻣﻨﻬﺎ ﺷﻬﺎدﻳ ّﺔ وﻣﻨﻬﺎ ﻣﻌﻨﻮﻳ ّﺔ وﻣﻨﻬﺎ روﺣﺎﻧﻴّﺔ وﻣﻨﻬﺎ ذﻫﻨﻴّﺔ‬
.‫ﻓﺄﺣﻮال اﻟﻮﺟﻮد ﻫﻲ اﳌﻮﺟﻮدات ﻫﺬا ﻫﻮ اﺻﻄﻼح ﻃﺎﺋﻔﺔ أﻫﻞ اﻷذواق‬
Furthermore, one must not say that existence is within the external realm.
Rather, the external realm is within existence, because we do not hold existence
to be an accident. Rather, existence is the substance of substances, and the
essence of essences. Existents, for their part, are its modalities, and modalities
are either invisible, visible, supersensory, spiritual, or mental. Existents
represent the various states of existence. This is according to the terminology of
those who experience direct tasting.

42.8 ٨،٤٢

‫وﰲ ﻣﺎ ﻻ ﻳﺘﻨﺎﻫﻰ ﺣﺮﻛﺔ ذاﺗﻴّﺔ‬ ‫ﻓﺤﺮﻛﺔ اﻟﻮﺟﻮد ﰲ ﻫﺬه اﻷﻃﻮار اﳌﺬﻛﻮرة‬

‫وﺛﺒﻮت ذاﺗﻪ ﻟﻪ وﺟﻮﺑ ًﺎ ﺑﻬﺎ ﻻ‬ ‫ﻟﻪ ﺗﺜﺒﺖ ﻟﻪ اﳊﺮﻛﺔ ﻣﻦ ﺣﻴﺚ ﺗﺜﺒﺖ ذاﺗﻪ‬
‫ﻣﻔﻘﻮدة ﰲ اﻟﻮﺟﻮد وﻣﻮﺟﻮدة ﰲ‬ ‫ﺑﻐﲑﻫﺎ ﻓﺜﺒﻮت اﳊﺮﻛﺔ ﳍﺎ ﺑﻬﺎ وﺟﻮﺑ ًﺎ واﻟﻨﻬﺎﻳﺎت‬
‫ﺎ ﰲ ﻃﺮق‬‫اﻟﻮﺟﻮد ﺳﺮﻳﺎﻧ ًﺎ ذاﺗﻴ‬ ‫ﻛّﻞ ﻣﻮﺟﻮد ﻣﻮﺟﻮد وﻫﺬه اﳊﺮﻛﺔ ﻳﺴﺮي ﺑﻬﺎ‬
‫اﻟﻌﺪل ﻓﺈّن اﻟﻌﺪل ﻣﺄﺧﻮذ ﻣﻦ‬ ‫اﻻﻋﺘﺪال ﲝﻘﻴﻘﺔ اﻻﺳﻢ اﳌﻘﺴﻂ اﻟﺬي ﻫﻮ‬
‫ﻛّﻞ وﺟﻪ ﻓﻬﻮ ﻣﻦ ﺣﻘﻴﻘﺔ اﻻﺳﻢ‬ ‫اﻻﻋﺘﺪال ﻓﻤﺎ دام اﻟﺴﺮﻳﺎن اﳌﺬﻛﻮر ﻣﻌﺘﺪًﻻ ﻣﻦ‬
‫ﺎ ﻓﻠﻴﺲ ﻣﻦ اﻻﺳﻢ اﳌﻘﺴﻂ وإن ﻛﺎن‬‫اﳌﻘﺴﻂ وإذا ﳊﻘﻪ اﻻﳓﺮاف ﳊﻮﻗ ًﺎ ﻋﺮﺿﻴ‬
‫ﻳﺮﺟﻊ إﱃ اﻻﺳﻢ اﳌﻘﺴﻂ ﺑﺎﻟﻘﺴﻂ اﻟﺜﺎﻧﻲ ﻓﺈّن اﻻﳓﺮاف ﻫﻮ اﻋﺘﺪال ﰲ إﻗﺎﻣﺔ‬
‫اﻟﺬوات اﳌﻨﺤﺮﻓﺔ وﻫﻲ ذوات ﻣﺎ ﻓﻤﻦ ﺣﻴﺚ أﻋﻄﻰ ﺗﻠﻚ اﻟﺬوات اﳌﻨﺤﺮﻓﺔ‬
‫ﺣﻘﺎﺋﻘﻬﺎ ﻛﺎن اﻋﺘﺪاًﻻ ﻣﺎ ﻓﲑﺟﻊ ﺑﻬﺬا اﻻﻋﺘﺒﺎر إﱃ ﺣﻘﻴﻘﺔ اﻻﺳﻢ اﳌﻘﺴﻂ وﻷّن‬
‫ﻛّﻞ اﺳﻢ ﻳﺪﺧﻞ ﰲ ﺣﻘﻴﻘﺔ ﻛّﻞ اﺳﻢ وﻷّن ﻣﺪﺧﻞ اﻻﺳﻢ اﳌﻘﺴﻂ ﰲ ذاﺗﻪ‬
.‫ﺑﺎﻋﺘﺒﺎرﻳﻦ ﻳﺮﺟﻊ أﺣﺪﻫﻤﺎ إﱃ اﻵﺧﺮ‬
The motion of existence within these stages and within an infinity of others
is, therefore, a motion that pertains to its essence. Motion is affixed to existence
inasmuch as its essence is affixed to it, and the fixity of the essence to existence
is necessary by its motion, not by anything else. Therefore, motion is affixed to
existence in a necessary manner. Moreover, utmost ends are not found in
existence, whereas they are found within every existing existent. Existence
flows through this motion in a manner that pertains to its essence across the
pathways of balanced equilibrium through the reality of the Equitable, which is
balance, because balance comes from equilibrium. Since this flow is
characterized by equilibrium in every respect, it comes from the reality of the
Equitable. But when it is qualified by disequilibrium in an accidental manner,
then it does not come from the Equitable. Nonetheless, it too stems from the
Equitable through the second type of equitability, for imbalance is a form of
balance that upholds imbalanced essences, which, after all, are essences in a
certain sense. Inasmuch as it gives these imbalanced essences their realities, it is
a type of equilibrium. In this respect, it stems from the reality of the Equitable,
since every name is included within the reality of every other name, and since
the essential entry point of the Equitable goes back to two perspectives that
stem from each other.

42.9 ٩،٤٢

‫ﻋﻠﻰ ﻛﻼﻣﻲ ﰲ ﻫﺬا ﺳﺆاًﻻ ﰲ ﻗﻮﱄ إّن ﻛّﻞ اﺳﻢ‬ ‫وأورد ﺑﻌﺾ اﶈﺠﻮﺑﲔ‬
‫إّن ﻣﻌﺎﻧﻲ اﻷﲰﺎء ﺻﻔﺎت واﻟﺼﻔﺔ ﻻ ﺗﻘﻮم ﺑﺎﻟﺼﻔﺔ‬ ‫ﻳﺪﺧﻞ ﰲ ﻛّﻞ اﺳﻢ ﻓﻘﺎل‬
‫ﺗﻌﺎﱃ ﻫﻲ ذوات ﺟﻮﻫﺮاﻧﻴّﺔ ﰲ اﳋﺎرج وذﻟﻚ ﻷّن‬ ‫وﱂ ﻳﺪر أّن ﺻﻔﺎت اﳊّﻖ‬
‫اﳊّﻖ ﺗﻌﺎﱃ ﻋﲔ ﺻﻔﺎﺗﻪ وإن ﻛﺎﻧﺖ ﺻﻔﺎﺗﻪ ﻟﻴﺴﺖ ﻋﻴﻨﻪ وﻟﻴﺲ ﻫﺬا ﻣﻜﺎن‬
‫ﲢﻘﻴﻖ ﻫﺬا اﻟﻜﻼم ﻓﺈذا ﻋﺮﻓَﺖ أّن ﺣﺮﻛﺔ اﻻﺳﻢ اﳌﻘﺴﻂ ﺗﻨﺘﻬﻲ إﱃ إﻋﻄﺎء‬
.‫اﳌﻮﺟﻮدات ذواﺗﻬﺎ وﺻﻔﺎﺗﻬﺎ وﻣﻌﺎﻧﻴﻬﺎ ﻋﺮﻓﺖ ﺣﻘﻴﻘﺔ اﻻﺳﻢ اﳌﻘﺴﻂ واﷲ أﻋﻠﻢ‬
Some veiled intellects asked me a question about my claim that every name is
included within every other. They held that the meanings of the names are
qualities, and that one quality cannot abide within another. They did not grasp
that the qualities of God are substantial essences in the external realm, because
God is identical to His qualities even though His qualities are not identical to
Him. But since this is not the place to pursue this discussion, if you recognize
that the motion of the Equitable ultimately gives existents their essences,
qualities, and meanings, then you will recognize the reality of the Equitable.
And God knows best.

‫اﲰﻪ ﻣﺎﻟﻚ اﳌﻠﻚ ﺟّﻞ ﺳﻠﻄﺎﻧﻪ‬

Mālik al-Mulk: The Owner of the Kingdom

43.1 ١،٤٣

‫ﻫﺬا اﻻﺳﻢ اﻟﻜﺮﻳﻢ أّول وروده ﰲ ﺳﻮرة آل ﻋﻤﺮان ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ }ﻗُِﻞ ٱﻟﻠُﻬﱠﻢ‬
‫َٰﻣِﻠَﻚ ٱْﳌ ُﻠ ِْﻚ{ وﱂ ﻳﺬﻛﺮه أﺑﻮ اﳊﻜﻢ وذﻛﺮه اﻹﻣﺎﻣﺎن وﻣﺎﻟﻚ اﳌ ُﻠﻚ ﻫﻮ اﳌﻠﻚ‬
‫ﲟﺰﻳﺪ اﳌ ُﻠﻚ واﳌ ُﻠﻚ ﻫﻮ ﺣﻀﺮة اﻟﺪﻧﻴﺎ واﻵﺧﺮة ﻓﻘﺪ ﻗﺎل ﺗﻌﺎﱃ }َﻣِﻠِﻚ ﻳَْﻮِم‬
‫ٱﻟِّﺪﻳِﻦ{ وﻫﻮ ﻳﻮم اﻵﺧﺮة وﻗﺎل } َٰﻣِﻠِﻚ ﻳَْﻮِم ٱﻟِّﺪﻳِﻦ{ أﻳًﻀﺎ وﻣﺎﻟﻚ اﳌ ُﻠﻚ ﻫﻮ‬
.‫ﻣﺎﻟﻚ اﻟﺪﻧﻴﺎ واﻵﺧﺮة‬
This noble name is first mentioned in the Surah of the House of ʿImrān in the
verse: «Say, “O God, Owner of the Kingdom.”»264 Ibn Barrajān does not
mention it in his commentary, whereas the other two eminent scholars al-
Ghazālī and al-Bayhaqī agree it is a divine name. The Owner of the Kingdom
means the King of the ultimate kingdom, for His kingdom is the presence of this
world and the next. For God says, «King of the Day of Judgment»,265 which is
the day of the next world, and He also says, «Owner of the Day of
Judgment».266 The Owner of the Kingdom is therefore the owner of this world
and the next.

43.2 ٢،٤٣

‫ﻓﺈّن‬ ‫ﻟﺘﺤﻘّﻖ ﻣﻌﺎﻧﻲ اﻟﻐﲑﻳ ّﺔ ﻓﻴﻬﺎ‬ ‫ﺣﻀﺮة ﻋﻠﻤﻴّﺔ‬ ‫ﻫﺬا اﻻﺳﻢ ﻫﻲ‬ ‫وﺣﻀﺮة‬
‫ﻣﻦ‬ ‫ﻟﻪ ِﻣﻠﻚ ﻣﻦ دار أو ﻏﲑه‬ ‫اِﳌﻠﻚ ﻟﻜّﻞ ﻣﻦ‬ ‫اﳌﻤﻠﻮك وﳌ ّﺎ ﻛﺎن‬ ‫اﳌﺎﻟﻚ ﻏﲑ‬
‫ﻛّﻞ‬ ‫ﻣﺎﻟﻚ اﳌ ُﻠﻚ واﳌﻠﻚ ﻓﻤﻤﻠﻜﺔ‬ ‫ﻓﺎﷲ ﺗﻌﺎﱃ ﻫﻮ‬ ‫ِﻣﻠﻚ ﷲ ﺗﻌﺎﱃ‬ ‫اﻷﻋﻴﺎن ﻫﻮ‬
‫ﰲ‬ ‫ﻣﺮاﺗﺐ اﳌﻤﺎﻟﻚ وﻫﻮ اﳌﺎﻟﻚ‬ ‫ﻓﻬﻮ اﳌﻠﻚ ﰲ‬ ‫ﳑﻠﻜﺔ ﷲ ﺗﻌﺎﱃ‬ ‫ﻣﻠﻚ ﻫﻲ‬
.‫واﳌﻤﻠﻮﻛﺎت‬ ‫ﺳﺎرﻳﺔ ﰲ اﳌﻤﺎﻟﻚ‬ ‫ﻓﺤﻘﻴﻘﺔ ﻣﺎﻟﻚ اﳌ ُﻠﻚ‬ ‫ﻣﺮاﺗﺐ اِﳌﻠﻚ‬
The presence of this name is a presence of exoteric knowledge, because the
meanings of otherness are realized through it: the owner is other than the
owned. And since the ownership of anyone who owns anything, such as a house
or any other kind of object, is God’s ownership, God is the Owner of the
Kingdom and the Owner of ownership. As such, the kingdom of every king is
God’s kingdom, because He is the King on the plane of kingdoms, and the
Owner on the plane of ownership. The reality of the Owner of the Kingdom
thus flows through all kingdoms and all ownerships.

43.3 ٣،٤٣

‫وإذا ﻗﺎل اﻟﻘﺎﺋﻞ ﻫﺬا ِﻣﻠﻜﻲ ﲰﻌﻪ اﶈﺠﻮب ﻣﻦ ﻟﺴﺎن ا ﻠﻮق وﲰﻌﻪ‬
‫اﳌﻜﺎﺷﻒ ﻣﻦ ﻧﺎﻃﻖ اﳊﻘﻴﻘﺔ ﻓﻴﻨﺴﺐ اﳌﻜﺎﺷﻒ اِﳌﻠﻚ ﷲ ﺗﻌﺎﱃ ﰲ ﻗﻮﻟﻪ ِﻣﻠﻜﻲ‬
.‫وﻳﻨﺴﺒﻪ اﶈﺠﻮب ﻟﻠﻤﺨﻠﻮق ﰲ ﻗﻮﻟﻪ ِﻣﻠﻜﻲ واﻟﻨﺎﻃﻖ ﰲ اﳊﻘﻴﻘﺔ واﺣﺪ‬
Therefore, when someone says “this is mine,” the veiled intellect hears that
statement as an expression voiced by a creature, whereas those who know
through unveiling hear it as an expression of truth. Those who know through
unveiling ascribe ownership to God when someone says “this is mine,” whereas
the veiled intellect ascribes this to the creature. In reality, the speaker is one.
 43.4 ٤،٤٣

‫اﻟﻄﺮﻳﻖ ﻛﻢ ﳒﺐ ﷲ ﺗﻌﺎﱃ ﰲ ﻛّﻞ أرﺑﻌﲔ ﺷﺎة ﻓﻘﺎل‬ ‫ﻗﻴﻞ ﻟﺒﻌﺾ أﻫﻞ‬

‫ﻋﻨﺪﻧﺎ ﻓﺎﻟﻜّﻞ ﻓﻤﻦ ﻧﺴﺐ ﻗﻮﻟﻪ ﻫﺬا إﱃ اﻹﻳﺜﺎر ﻗﺎل إﻧ ّﻪ‬ ‫ﻋﻨﺪﻧﺎ أم ﻋﻨﺪﻛﻢ أّﻣﺎ‬
‫ﻧﺴﺒﻪ إﱃ رﻓﻊ اﻷﻏﻴﺎر ﻗﺎل إّﳕﺎ ﻧﻄﻖ ﲟﻌﻨﻰ أّن اِﳌﻠﻚ‬ ‫ﺑﺎذل ﻣﻠﻜﻪ ﷲ وﻣﻦ‬
.‫ﻛﻠ َﻪ ﷲ‬
Someone on the spiritual path was once asked, “What alms tax must I pay for
forty sheep?” He responded, “According to whom—us or you? According to us,
you owe it all to God.” The one who ascribes this statement to selfless altruism
maintains that the Sufi freely gives up His possessions to God, whereas the one
who ascribes it to the removal of other-than-God maintains that he said it in the
sense that “all ownership belongs to God.”

43.5 ٥،٤٣

‫واﻟﻔﺮق ﺑﲔ اِﳌﻠﻚ واﳌ ُﻠﻚ ﻣﻔﻬﻮم وﺑﻴﻨﻬﻤﺎ ﻣﻘﺎرﺑﺔ ﰲ اﳌﻌﻨﻰ ﻓﻠﺬﻟﻚ ﻗﻴﻞ ﻣﺎﻟﻚ‬
.‫اﳌ ُﻠﻚ ﻓﺠﻤﻊ ﺑﲔ ﻟﻔﻈﺔ ﻣﺎﻟﻚ اﻟﱵ ﺗﻘﺘﻀﻲ اِﳌﻠﻚ وﺑﲔ ﻟﻔﻈﺔ اﳌ ُﻠﻚ‬
The difference between a possession (milk) and a kingdom (mulk) is
understood, but they are proximate in meaning; hence the Owner of the
Kingdom combines the word “owner,” which implies possession, and the word
“kingdom.”

43.6 ٦،٤٣

‫واﻋﻠﻢ أّن ﻣﻦ ﻋﻠﻢ أّن اﳊّﻖ ﺗﻌﺎﱃ ﻫﻮ ﻣﺎﻟﻚ اﳌﻠﻚ ﺣﻘﻴﻘﺔ ﻻ ﳎﺎًزا ﱂ‬
‫ﻳﻌﱰض ﻋﻠﻰ اﳌﻠﻮك ﰲ ﳑﺎﻟﻜﻬﻢ ﲟﺎ ﲡﺮي ﺑﻪ أﺣﻜﺎﻣﻬﻢ ﻓﺈّن أﺣﻜﺎﻣﻬﻢ ﻫﻲ‬
‫أﺣﻜﺎم اﷲ ﺗﻌﺎﱃ ﺣﻘﻴﻘﺔ وﻳﺪ اﷲ ﻋﻠﻰ ﻗﻠﺐ اﳌ َِﻠﻚ وإن ﻛﺎن ﻫﺬا ﻟﺴﺎن‬
‫ﺣﺠﺎب ﺑﻞ ﻗﻠﺐ اﳌﻠﻚ ﻫﻮ ﻳﺪ اﷲ اﳌﺘﺼّﺮﻓﺔ ﻳﺘﺼّﺮف أّوًﻻ ﰲ اﳋﻮاﻃﺮ ﺛّﻢ‬
‫ﻳﻨﻘﻠﻬﺎ إﱃ اﻟﺘﻌﻠ ّﻖ ﺑﺎﻟﻈﺎﻫﺮ ﻓﺘﺠﺮي أﺣﻜﺎم اﷲ ﺗﻌﺎﱃ ﻓﻴﻬﺎ واﻟﻨﺎس ﻳﻨﺴﺒﻮن ذﻟﻚ‬
‫اﻟﺘﺼّﺮف إﱃ ا ﻠﻮق واﳌﺸﺎﻫﺪ ﻳﻨﺴﺒﻪ إﱃ اﳋﺎﻟﻖ ﺗﻌﺎﱃ وﻟﺬﻟﻚ ﻗﻴﻞ َﻣﻦ ﻧﻈﺮ‬
‫إﱃ اﻟﻨﺎس ﺑﻌﲔ اﳊﻘﻴﻘﺔ ﻋﺬرﻫﻢ وﻣﻦ ﻧﻈﺮ إﻟﻴﻬﻢ ﺑﻌﲔ اﻟﺸﺮﻳﻌﺔ ﻣﻘﺘﻬﻢ وﺳﻮاء‬
‫ﻛﺎﻧﺖ اﳌﻠﻮك ﻣﻦ أﻫﻞ ﻣﻠ ّﺔ اﳍﺪى أو ﻣﻦ أﻫﻞ ﻣﻠ ّﺔ اﻟﻀﻼﻟﺔ ﻓﺈّن اﳍﺎدي ﻫﻮ‬
‫اﷲ ﺗﻌﺎﱃ واﳌﻀّﻞ ﻫﻮ اﷲ ﺗﻌﺎﱃ واﳌﺘﺼّﺮف ﰲ اﳊﻀﺮﺗﲔ ﻫﻮ اﷲ ﺗﻌﺎﱃ وﻟﻮ‬
‫ﻋﺰﻟﻨﺎ ﺗﺼّﺮﻓﻪ ﺗﻌﺎﱃ ﻋﻦ ﺣﻜﻢ واﺣﺪ ﻣﻦ أﺣﻜﺎم اﳊﻀﺮﺗﲔ ﱂ ﻳﻜﻦ ﻣﺎﻟﻚ‬
.‫اﳌﻠﻚ‬
Whoever knows that God is the true, not the metaphorical, Owner of the
Kingdom, does not protest against kings for what happens in their kingdoms
through their rulings. For their rulings are really God’s rulings, and the Hand of
God rests upon the heart of the king. Nonetheless, this is an expression of the
veil, because in fact the heart of the king is God’s Hand, exercising dominant
power. This He does first through the thoughts that occur to the king, which
He transfers to an attachment in the external world, whereupon the divine
rulings run their course. While people ascribe that dominating power to a
creature, the witness ascribes it to the Creator. That is why it is said: “Excuse
those who look at people with the eye of truth and abhor those who do so with
the eye of the revealed Law.” It makes no difference whether the kings hold
sound belief or are misguided, because God is the Guide and the Misguider, and
He exercises dominant power in both presences. If one were to sever God’s
dominant power from either of the two presences, then He would not be the
Owner of the Kingdom.

43.7 ٧،٤٣

‫ﲋل اﳋﻄﺎب اﻹٰﳍﻲ‬ ّ ‫وأّﻣﺎ ﻛﻮن ﻇﺎﻫﺮ اﻟﺸﺮﻳﻌﺔ ﳜﺎﻟﻒ ﻫﺬا ﻓﺈّﳕﺎ ﻛﺎن ذﻟﻚ ﻟﺘ‬
ّ
‫إﱃ أﻃﻮار ﻋﻘﻮل اﶈﺠﻮﺑﲔ ﻟﻴﺒّﲔ ﳍﻢ وﻗﺪ ُأﻣﺮ اﻷﻧﺒﻴﺎء ﻋﻠﻴﻬﻢ اﻟﺴﻼم أن‬
‫ﳜﺎﻃﺒﻮا اﻟﻨﺎس ﻋﻠﻰ ﻗﺪر ﻋﻘﻮﳍﻢ وﻳﻘﻔﻮﻫﻢ ﰲ ﻃﻮر ﻣﻨﻘﻮﳍﻢ ﻓﻤﺎﻟﻚ اﳌ ُﻠﻚ ﺗﻌﺎﱃ‬
‫ﺣﻜﻤﻪ ﻋﺎّم ﺣﻘﻴﻘﺔ ﰲ أﻃﻮار اﳌﻤﺎﻟﻚ واﻷﻣﻼك وﻧﻮر اﻟﻌﺮﻓﺎن اﻟﺸﻬﻮدّي ﺷﺎﻫﺪ‬
‫ﺑﺬﻟﻚ وﻗﺪ ﻗﺎل ﻋﻠﻴﻪ اﻟﺴﻼم إّن ﻟﺼﺎﺣﺐ اﳊّﻖ ﻣﻘﺎًﻻ ﻓﺠﻌﻠﻪ ﺻﺎﺣﺐ اﳊّﻖ‬
‫وﻟﻮﻻ ﺻّﺤﺔ ﻧﺴﺒﺔ ذﻟﻚ اﳊّﻖ إﱃ اﷲ ﺗﻌﺎﱃ ﻣﻦ ﻣﺮﺗﺒﺔ ذﻟﻚ اﻟﺸﺨﺺ ﳌﺎ‬
‫ﺟﻌﻞ ﻟﻪ ﻣﻘﺎًﻻ ﻓﺈّن اﻷﻣﺮ ﻛﻠ ّﻪ ﷲ ﺣﻘﻴﻘﺔ ﻻ ﳎﺎًزا وإّﳕﺎ ﻛﻮن اﻷﻣﺮ ﻟﻐﲑه ﰲ‬
.‫ﺎز‬‫ﻟﺴﺎن اﳊﺠﺎب ﻓﺬﻟﻚ ﻫﻮ ا‬
This is in opposition to the outward aspect of the revealed Law because, in
order to clarify matters for people, God’s address descends to the level wherein
their intelligence is veiled. The Prophets, moreover, were commanded to
address people at the level of their intelligence, and to restrict them to the level
of transmitted reports. Therefore, the property of the Owner of the Kingdom in
reality pervades the levels of kingdoms and ownership, and the light of
recognition rooted in witnessing attests to this. To this effect, the blessed
Prophet said: “A person who is owed a rightful due may speak.”267 The blessed
Prophet thereby recognized the Bedouin as having rights, and were it not
correct to ascribe that right to God at the level of that individual Bedouin, he
would not have recognized his right to speak.268 For the entire affair belongs to
God in reality, and not metaphorically. The fact that it is ascribed to other than
Him is an expression of the veil, which indeed is metaphor.

43.8 ٨،٤٣

‫ﻓﺘﺤﻘّْﻖ ﲝﻘﻴﻘﺔ ﻣﺎﻟﻚ اﳌﻠﻚ واﻧﻈﺮ إﱃ دﺧﻮل اﻻﺳﻢ اﳉﺎﻣﻊ ﻣﻨﻪ ﻟﻜﻮﻧﻪ ﲨﻊ‬
‫ﻟﻪ ﻣﺮاﺗﺐ اﳌﻤﺎﻟﻚ واﻷﻣﻼك وﻣﺮاﺗﺐ اﳌﻠﻮك واﳌّﻼك وأراك ﺣﻘﻴﻘﺔ اﳊّﻖ ﻓﻴﻬﺎ‬
‫ﻇﺎﻫﺮة وأﻧﻮار وﺣﺪاﻧﻴّﺘﻪ ﻣﻨﻬﺎ ﺑﺎﻫﺮة وﻣﻦ ﺷﻬﺪ ﻫﺬه اﻷﻧﻮار وﺟﺪ أﺳّﺮة وﺟﻪ‬
‫اﳊﻀﺮة ﳏﺮﻗﺔ ﻣﺎ اﻧﺘﻬﻰ إﻟﻴﻪ ﺑﺼﺮﻫﺎ ﻣﻦ اﳋﻠﻖ ﻓﺈﺣﺮاق اﳋﻠﻖ ﻟﻴﺲ ﻫﻮ‬
‫ﻛﺈﺣﺮاق اﻟﻨﺎر ﺑﻞ ﺷﻬﻮد ﻋﺪم اﻷﻏﻴﺎر ﻓﺎﻹﺣﺮاق ﳎﺎز وﻧﻔﻲ اﻷﻏﻴﺎر ﺣﻘﻴﻘﺔ‬
‫وﺑﺬﻟﻚ ﺗﻌﻠﻢ ﺣﻴﻄﺔ اﲰﻪ ﻣﺎﻟﻚ اﳌﻠﻚ ﺗﻌﺎﱃ وﻣﻦ أﻗّﺮ ﺑﺄّن اﷲ ﺗﻌﺎﱃ ﻣﺎﻟﻚ‬
‫اﳌﻠﻚ ﰲ اﻟﺪﻧﻴﺎ ﺣﻘﻴﻘﺔ ﻻ ﳎﺎًزا ﺳﻬﻞ ﻋﻠﻴﻪ أن ﻳﻌﻠﻢ أﻧ ّﻪ ﺗﻌﺎﱃ ﻣﺎﻟﻚ اﳌﻠﻚ‬
.‫ﰲ اﻵﺧﺮة ﺣﻘﻴﻘﺔ ﻻ ﳎﺎًزا‬
Realize, therefore, the reality of the Owner of the Kingdom, and observe how
the Gathering is included within it inasmuch as it brings together the levels of
kingdoms, ownership, kings, and owners. This name shows you the reality of
the Real manifesting within it, and the lights of His oneness shine forth
brilliantly from it. Whoever witnesses these lights discovers that the rays of the
face of the Presence incinerate creation as far as his eye can reach. For this
incineration of creation is unlike the burning of a fire: it is to witness the
nonexistence of other-than-God. Burning is metaphorical, and the negation of
other-than-God is real. Thus you know the encompassment of His name the
Owner of the Kingdom; and whoever affirms that God is the Owner of the
Kingdom in this life, in reality and not metaphorically, easily knows that He is
the Owner of the Kingdom in the afterlife, in reality and not metaphorically.

43.9 ٩،٤٣

‫واﻋﻠﻢ أّن اﻟﻌّﺒﺎد واﻟﻌﻠﻤﺎء واﻟﺼﻮﻓﻴّﺔ ﻫﻢ أﻫﻞ ﺣﻀﺮة اﳌﻠﻚ وأّﻣﺎ اﻟﻌﺎرﻓﻮن‬
‫ﻓﻴﺸﻬﺪون اﳌﺎﻟﻚ وأّﻣﺎ اﶈﻘّﻘﻮن ﻓﻴﺸﻬﺪون اﳌﻠﻮك واﳌّﻼك ﰲ ﺣﻀﺮة ﻣﺎﻟﻚ اﳌﻠﻚ‬
‫وأّﻣﺎ اﻟﺮﺳﻞ ﻓﻴﻨﻄﻘﻮن ﺑﻨﺴﺐ اﻷﻣﻼك إﱃ ﻣّﻼﻛﻬﺎ ا ﻠﻮﻗﲔ وﺑﻨﺴﺒﺔ اﳌﻤﺎﻟﻚ إﱃ‬
‫ﲋًﻻ إﱃ ﻋﻘﻮل اﶈﺠﻮﺑﲔ وﻳﻌﺮﺿﻮن ﺑﺎﻟﻘﺼﺪ ﻋﻦ ذﻛﺮ اﳊﻘﻴﻘﺔ‬ ّ ‫ﻣﻠﻮﻛﻬﺎ ا ﻠﻮﻗﲔ ﺗ‬
‫اﳉﺎﻣﻌﺔ وﻳﻌﱰﻓﻮن ﺑﻬﺎ ﺑﺎﻃﻨ ًﺎ وﻣﻦ ﻳﺄﺧﺬ ﻋﻠﻮﻣﻪ ﻋﻦ اﻟﺮﺳﻞ ﻋﻠﻴﻬﻢ اﻟﺴﻼم‬
.‫ﻓﻴﺠﻌﻞ ﻣﺎﻟﻚ اﳌﻠﻚ ﳎﺎًزا ﻟﻐﻠﺒﺔ رؤﻳﺔ اﳌﻠﻮك واﳌّﻼك ا ﻠﻮﻗﲔ ﻋﻠﻴﻪ ﻇﺎﻫًﺮا‬
Moreover, the worshippers, scholars, and Sufis are the people of the
presence of the King, whereas the recognizers witness the Owner. The realized
saints, for their part, witness the kings and ownerships within the presence of
the Owner of the Kingdom. The Messengers speak to the relation between
owned possessions and their created owners, as well as the relation between
kingdoms and their kings. This they do in order to stoop to veiled intellects.
Thus, even though they recognize it inwardly, the Messengers intentionally
avoid speaking about the all-encompassing reality. As such, those who take
their knowledge from the Messengers consider the Owner of the Kingdom to
be a metaphor because they are dominated by the view of created kings and
owners in the external realm.

43.10 ١٠،٤٣

‫وأّﻣﺎ ﻣﻦ ورد اﻟﻌﲔ وﺟﺎوز اﳌﺘﻰ واﻷﻳﻦ ﻓﲑى ﺗﺼﱡﺮف اﻻﺳﻢ اﻟﺬي ﻫﻮ‬
‫ﻣﺎﻟﻚ اﳌﻠﻚ ﺣﻘﻴﻘﺔ ﰲ ﺷﻬﻮد اﳌﺮاﺗﺐ وﰲ ﺷﻬﻮد اﳉﻤﻊ ﺛّﻢ ﻳﺮى أّن اﻷﲰﺎء‬
‫ﺗﺪﺧﻞ ﰲ ﺣﻘﻴﻘﺔ ﻣﺎﻟﻚ اﳌﻠﻚ ﻓﺈّن اﳌﻠﻚ إذا ﲡّﱪ ﻓﻘﺪ دﺧﻠﺖ ﺣﻘﻴﻘﺔ اﻻﺳﻢ‬
‫اﳉّﺒﺎر ﰲ ﺣﻘﻴﻘﺔ ﻣﺎﻟﻚ اﳌﻠﻚ وإذا ﻗﻬﺮ ﻓﻘﺪ دﺧﻠﺖ ﺣﻘﻴﻘﺔ اﻻﺳﻢ اﻟﻘّﻬﺎر ﰲ‬
‫ﺣﻘﻴﻘﺔ ﻣﺎﻟﻚ اﳌﻠﻚ وإذا أﻋﻄﻰ ﻓﻘﺪ دﺧﻠﺖ ﺣﻘﻴﻘﺔ اﻻﺳﻢ اﳌﻌﻄﻲ ﰲ ﺣﻘﻴﻘﺔ‬
‫ﻣﺎﻟﻚ اﳌﻠﻚ وﻛﺬﻟﻚ ﻛّﻞ ﻣﻌﺎﻧﻲ اﻷﲰﺎء اﻟﺼﻔﺎﺗﻴّﺔ واﻟﻔﻌﻠﻴّﺔ ﺗﻠﺤﻖ ﺑﺎﻻﺳﻢ ﻣﺎﻟﻚ‬
‫اﳌﻠﻚ ﰲ ﺗﻄّﻮرات ﺗﺼّﻮراﺗﻪ وﺗﺼّﺮﻓﺎﺗﻪ وﻣﻌﻨﻮﻳ ّﺎﺗﻪ وﺗﻌﻴﲔ دﺧﻮل ﻛﻞ اﺳﻢ اﺳﻢ‬
‫ﰲ ﺣﻘﻴﻘﺔ ﻣﺎﻟﻚ اﳌﻠﻚ ﺳﻬﻞ وإّﳕﺎ ﺗﺮﻛﻨﺎه اﺧﺘﺼﺎًرا وذﻛﺮﻧﺎ ﻣﻨﻪ أﳕﻮذًﺟﺎ ﺗﺬﻛﺎًرا‬
‫وﻣﻦ ﻛﺎن ﻣﻦ أﻫﻞ اﻷﻧﻮار اﻛﺘﻔﻰ ﺑﺎﻹﺷﺎرة ﻓﻜﻴﻒ ﻣﻦ ﻫﻮ ﻣﻦ أﻫﻞ اﻷﺳﺮار‬
.{‫}َوٱﷲُ ﻳَُﻘﻮُل ٱْﳊ َﱠﻖ‬
The one who arrives at the Source and passes beyond time and place truly
sees the dominant power of the Owner of the Kingdom upon witnessing the
levels and the all-comprehensive union.269 Thereupon he sees how the names
enter into the reality of the Owner of the Kingdom: When a king behaves
tyrannically, it is the reality of the All-Dominating entering into the reality of
the Owner of the Kingdom. When he subjugates someone, it is the reality of the
All-Subjugating entering into the reality of the Owner of the Kingdom. When
he gives gifts, it is the reality of the Giver entering into the reality of the Owner
of the Kingdom. The same applies for all the meanings of the qualitative and
actual names that connect to the Owner of the Kingdom at each respective
stage of its form-giving, dominant power and transcendent meanings.
Determining how each name enters into the reality of the Owner of the
Kingdom is easy, but we have refrained from doing so here for the sake of
brevity, and have mentioned just an example to serve as a reminder. The people
of light270 are content with an allusion, which is to say nothing of those who
know the mysteries. And «God speaks the truth».271

‫اﲰﻪ اﳌﻌّﺰ ﺗﻌﺎﱃ‬

Al-Muʿizz: The Exalter

 ‫‪44.1‬‬ ‫‪١،٤٤‬‬

‫ورد ﰲ آل ﻋﻤﺮان ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ }ﺗُِﻌﱡﺰ َﻣﻦ ﺗََﺸﺂُء{ وﻫﻮ ﳑّﺎ اﺗ ّﻔﻖ ﻋﻠﻴﻪ‬
‫اﻷﺋّﻤﺔ اﻟﺜﻼﺛﺔ وﺣﻀﺮة اﻻﺳﻢ اﳌﻌّﺰ ﲢﺖ ﺣﻀﺮة اﻻﺳﻢ اﻟﻌﺰﻳﺰ ﻓﺈّن ﺣﻘﻴﻘﺔ‬
‫اﻻﺳﻢ اﳌﻌّﺰ ﺗﺜﺒﺖ اﻷﻏﻴﺎر ﰲ ﻃﻮر اﻻﻋﺘﺒﺎر وﺣﻘﻴﻘﺔ اﻻﺳﻢ اﻟﻌﺰﻳﺰ ﺗﻨﻔﻲ ذﻟﻚ‬
‫ﺑﺎﻻﺳﺘﺌﺜﺎر واﻻﺳﻢ اﳌﻌّﺰ ﺗﻌﺎﱃ ﻟﻪ ﻃﻮران ﻛﻠ ّﻴّﺎن أﺣﺪﻫﻤﺎ ﰲ ﻃﻮر اﳊﺠﺎب‬
‫وﻳﻈﻬﺮ ذﻟﻚ ﰲ ﻛّﻞ ﻗﻀﻴّﺔ ﺟﺰﺋﻴّﺔ ﺣﺼﻞ ﻓﻴﻬﺎ إﻋﺰاز ﻋﲔ ﻣﺎ ﻣﻦ أﻋﻴﺎن‬
‫اﳌﻮﺟﻮدات‪.‬‬
‫‪This name is mentioned in the Surah of the House of ʿImrān in the verse: «You‬‬
‫‪exalt whoever You will».272 The three eminent scholars agree that it is a divine‬‬
‫‪name. The presence of the Exalter pertains to the presence of the Mighty, for‬‬
‫‪the reality of the Exalter affirms things other-than-God from the stage of‬‬
‫‪perspectival considerations, whereas the reality of the Exalted negates things‬‬
‫‪other-than-God by claiming exclusive possession. Furthermore, the Exalter‬‬
‫‪comprises two universal stages. The first is the stage of the veil, which manifests‬‬
‫‪in every particular situation wherein an existent entity becomes exalted.‬‬

‫‪44.2‬‬ ‫‪٢،٤٤‬‬

‫ﻓﺈﻧ ّﻪ ﺗﻌﺎﱃ أﻋّﺰ اﳌﻠﻮك واﳋﻠﻔﺎء واﻷﻣﺮاء وأﻫﻞ اﳌﺮاﺗﺐ اﻟﻈﺎﻫﺮة وأﻋّﺰ اﻷﻧﺒﻴﺎء‬
‫واﳋﻠﻔﺎء واﻟﻌﻠﻤﺎء واﻟﻌﺎﺑﺪﻳﻦ ﺑﻌّﺰ اﻟﻄﺎﻋﺔ وأﻋّﺰ اﻟﻌﺎرﻓﲔ ﺑﺮﺟﻮﻋﻬﻢ ﻋﻦ ﻏﲑه إﻟﻴﻪ‬
‫ﺗﻌﺎﱃ وﻫﺬا ﻋّﺰ ﺑﺎذخ وﺷﺮف ﺷﺎﻣﺦ وأﻋﻠﻰ ﻣﻨﻪ ﻣﻦ رﺟﻊ ﻣﻦ ﺣﻀﺮة اﻻﺳﻢ‬
‫اﻹﻧﻴﺔ‪١‬‬ ‫اﻻﺳﻢ اﻟﻌﺰﻳﺰ وذﻟﻚ ﺑﻔﻘﺪان اﻷﻧﺎﻧﻴّﺔ اﻟﱵ ﺑﻬﺎ ﺗﺜﺒﺖ‬ ‫اﳌﻌّﺰ إﱃ ﺣﻀﺮة‬
‫ّّ‬
‫ﰲ ﻛﺘﺎب اﳌﻮاﻗﻒ ﻗﻮﻟﻪ ﻳﺎ ﻋﺒِﺪ إذا ﱂ أﺷﻬﺪك ﻋّﺰي ﻓﻴﻤﺎ‬ ‫اﻷﺻﻠﻴّﺔ وﻗﺪ ﺟﺎء‬
‫ﻋﻠﻰ اﻟﺬّل ﻓﻴﻪ ﻓﺈًذا ﻣﻦ أﺷﻬﺪه اﻟﻌّﺰ ﻓﺈﻧ ّﻪ ﻳﻨﻘﻠﻪ إﱃ ﺣﻀﺮة‬ ‫أﺷﻬﺪ ﻓﻘﺪ أﻗﺮرﺗﻚ‬
‫ﺑﻌّﺰه ﻋّﺰة ﻫﻲ ﻋّﺰة أﻫﻞ ﺷﻬﻮد ﺣﻀﺮة اﻟﻮﻗﻔﺔ اﻟﱵ ﻫﻲ‬ ‫اﻻﺳﻢ اﻟﻌﺰﻳﺰ ﻓﻴﻌّﺰ‬
‫ﻓﻮق اﻟﻌﺮﻓﺎن‪.‬‬
‫‪ ١‬اﻟﱵ ﺑﻬﺎ ﺗﺜﺒﺖ اﻹﻧ ّﻴّﺔ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ آ‪ .‬اﻹﻧ ّﻴّﺔ‪ :‬و‪ :‬اﻷﻧﺎﻧﻴّﺔ‪.‬‬
 For God exalts kings, caliphs, emirs, and persons of outward rank, just as He
exalts prophets, scholars, and worshippers with the exaltedness of obedience.
He exalts the recognizers by returning them from other-than-Him to Him, and
that is a lofty exaltation and a magnificent honor. Higher still are those who
return from the presence of the Exalter to the presence of the Exalted when
they lose their I-ness through which the primordial is-ness is affirmed. As stated
in The Book of Haltings of al-Niffarī, “O servant, if I do not make you witness
My exaltedness in what I am witness to, then I have placed you in abasement
within it.”273 Thus, the one who is made by Him to witness exaltedness is
transported to the presence of the Exalted, whereby he becomes exalted
through God’s exaltedness. That exaltedness, moreover, pertains to those who
witness the presence of the station of halting, which is beyond direct
recognition.

44.3 ٣،٤٤

‫ﻓﺘﺼّﺮف اﻻﺳﻢ اﳌﻌّﺰ ﻫﻮ ﲢﺖ ﺣﻀﺮة اﻻﺳﻢ اﻟﻌﺰﻳﺰ وﻗﺪ أﻋّﺰ اﻻﺳﻢ اﳌﻌّﺰ‬
‫اﻷﻓﻼك ﻋﻠﻰ اﻟﺴﻤﺎوات وأﻋّﺰ اﻟﺴﻤﺎوات ﻋﻠﻰ اﻷرﺿﲔ وأﻋّﺰ اﳌﻌﺎدن ﻋﻠﻰ‬
‫اﳉﻤﺎدات ﻓﻠﻢ ﺗﻘﺪر اﳉﻤﺎدات أن ﺗﺼﻞ إﱃ ﻋّﺰ اﳌﻌﺎدن وﻋّﺰﻫﺎ ﺑﻨﻤّﻮﻫﺎ‬
‫وﺣﺮﻛﺘﻬﺎ ﰲ أﻃﻮار ﻣﺮاﺗﺒﻬﺎ ﺛّﻢ أﻋّﺰ ﺑﻌﺾ ﻫﺬه اﳌﻌﺎدن ﻋﻠﻰ ﺑﻌﺾ ﻓﺈّن‬
‫اﻟﻨﺤﺎس ﻻ ﻳﺒﻠﻎ ﻋّﺰة اﻟﺬﻫﺐ وﻳﻘﺎس ﻋﻠﻰ ﻫﺬا ﺑﻘﻴّﺘﻬﺎ ﺛّﻢ إﻧ ّﻪ أﻋّﺰ اﻟﻨﺒﺎت‬
‫ﻋﻠﻰ اﳌﻌﺎدن وﺟﻌﻞ اﻟﻨﺒﺎت أﺷﺮف ﻣﻦ اﳌﻌﺎدن ﰲ اﻟﺮﺗﺒﺔ ﻻ ﰲ ﻋﺮف اﻟﻌﺎَﱂ‬
‫وﻣﺎ ذاك إّﻻ ﻷّن اﳌﻌﺪن ﻣﻐﻤﻮر ﰲ اﻷرض ﻣﺴﺘﻮر ﺑﺎﻟﻐﻠﺒﺔ واﻟﺴﱰ واﻟﻨﺒﺎت‬
‫ﺻﺤﺒﺘﻪ ﻗّﻮة اﻻﺳﻢ اﳌﻌّﺰ ﻓﺸّﻖ اﻷرض وﻋﻼ ﻋﻠﻴﻬﺎ إﱃ ﳓﻮ اﻷﻓﻖ واﻟﻔﻮق‬
.‫وﻋّﺰﺗﻪ ﰲ ﲤّﻜﻦ ﺣﺮﻛﺘﻪ ﻓﻴﻤﺎ ﻻ ﺗﻘﺪر اﳌﻌﺎدن أن ﺗﺘﺤّﺮك ﻓﻴﻪ‬
Thus, the scope of the Exalter’s activity lies below the presence of the
Exalted. For indeed, the Exalter exalts the celestial spheres above the skies, and
the skies above the earths. The Exalter exalts minerals above other inanimate
objects, and the inanimate objects are unable to attain the exaltedness of
minerals. These He exalts by their growth and movements, each within the
stage of its level. Then He exalts some of these minerals above others: brass
does not attain the exaltedness of gold, and so on for the other minerals.
Moreover, He exalts plants above minerals, and has made plants more eminent
than minerals in rank, not in common custom, because minerals are buried
beneath the earth, covered by the quality of divine dominance and hidden
away. Plants, however, possess the strength of the Exalter, and thereby split the
earth and rise above it, moving upward. The exaltedness of plants lies in their
ability to move, whereas minerals are unable to move in the earth.

44.4 ٤،٤٤

‫وﻣﻦ ﲨﻠﺔ ﻋّﺰة اﻟﻨﺒﺎت أّن ﺟﺴﻤﻪ ﲣﻠ ّﺺ ﻣﻦ اﻷرض وﱂ ﻳﺒﻖ ﻣﻨﻪ ﻓﻴﻬﺎ إّﻻ‬
‫رأﺳﻪ ﻓﺈّن رأﺳﻪ ﻫﻮ اﻟﺬي ﻳﻜﻮن ﻣﻨﻪ اﻟﻐﺬاء واﻻﻏﺘﺬاء وﻫﻮ اﻟﺬي ﻫﻮ ﰲ‬
‫اﻷرض وﺑﻘﻴّﺔ ﺟﺴﻤﻪ ﺧﺎﻟﺺ وﳌ ّﺎ ﻛﺎن اﻏﺘﺬاء اﻟﻨﺒﺎت إّﳕﺎ ﻫﻮ ﻣﻦ ﻟﻄﺎﺋﻒ‬
‫اﻷرض اﳌﻤ ﺟﺔ ﺑﺎﳌﺎء واﻷرض واﳌﺎء ﻛﺮة واﺣﺪة ﺛﺒﺖ رأس اﻟﻨﺒﺎت ﰲ اﻷرض‬
‫ﻟﻄﻠﺐ اﻻﻏﺘﺬاء ﻣﻨﻬﺎ وﲣﻠ ّﺺ ﺑﻘﻴّﺔ ﺟﺴﻢ ﻣﺎ ﻛﺎن ﻓﻴﻬﺎ ﻓﻬﺬه ﻋّﺰة ﻇﻬﺮت ِﻣﻦ‬
‫اﻻﺳﻢ اﳌﻌّﺰ وﺗﻌﻠ ّﻖ ﺣﻜﻤﻬﺎ ﺑﺎﻟﻨﺒﺎت ﻛﻠ ّﻪ وﻻ ﻳﻠﺘَﻔﺖ إﱃ ﻋّﺰة اﻟﻴﺎﻗﻮت واﻟﺬﻫﺐ‬
‫واﻟﻔّﻀﺔ وﻣﺎ ﻋّﺰ ﻣﻦ اﻷﺣﺠﺎر ﻋﻨﺪ اﻟﻨﺎس ﻓﺈّن ﺗﻠﻚ اﻟﻌّﺰَة ﻟﻴﺴﺖ ﻋّﺰة إٰﳍﻴّﺔ‬
.‫ﺑﻞ ﻋﺮﻓﻴّﺔ ﺑﲔ اﻟﻨﺎس وإن ﻛﺎن اﻟﻌﺮف أﻳًﻀﺎ راﺟًﻌﺎ إﱃ اﳊﻀﺮة اﻹٰﳍﻴّﺔ‬
One aspect of the exaltedness of a plant is that its body frees itself from the
earth, so that all that remains is its head. For it is through the head of the plant
that it nourishes itself. The head is what remains in the earth, while the rest of
its body is free from it. Moreover, since the nourishment of plants is derived
from the subtle properties of the earth that are mixed with water, and since
earth and water form a single sphere, its head remains rooted within the earth
in order to seek its nourishment therein, while the rest of its body frees itself
from the earth. This, then, is an exaltedness that manifests through the Exalter,
and its property is attached to all plants. And one should pay no regard to the
exalted status of rubies, gold, silver, and precious stones among people, for that
exaltedness is not from God, but from common custom; although common
custom itself stems from the divine presence.

44.5 ٥،٤٤
‫وإذا أردت أن ﺗﻌﺮف أّن اﻟﻨﺒﺎت أﺷﺮف ﻣﻦ اﳌﻌﺪن ﻓﺎﻧﻈﺮ أﻳ ّﻬﻤﺎ أﻗﺮب إﱃ‬
‫ﺟﺴﻢ اﻹﻧﺴﺎن ﻓﺈﻧ ّﻚ ﲡﺪ ﻣﺮﺗﺒﺔ اﻟﻨﺒﺎت أﻗﺮب إذ ﻫﻲ ﺗﻠﻲ اﳊﻴﻮان اﻟﺬي ﻫﻮ‬
‫ﻳﻠﻲ اﻹﻧﺴﺎن وﻷّن اﻟﻨﺒﺎت ﻳﻜﻮن ﻏﺬاًء ﳉﺴﻢ اﻹﻧﺴﺎن وﻻ ﻳﻜﻮن اﳌﻌﺪن ﻛﺬﻟﻚ‬
.‫وﻷّن اﳌﻌﺪن ﻣﻐﺼﻮب أي ﻏﺼﺐ اﻟﻈﻬﻮر وﺧّﺺ ﺑﺎﻟﺒﻄﻮن ﻓﻬﻮ ﻣﻐﻤﻮر ﻓﺬّل‬
If you wish to understand how plants are more eminent than minerals, then
observe which of them is closer to the human body. You will find that the rank
of plants is closer, for it follows that of animals, which follows the human being.
Plants are also a nourishment for the human body, but minerals are not.
Moreover, since minerals are constrained—that is, constrained from
manifesting themselves and thus confined to nonmanifestation—they are
submerged and therefore lowly.

44.6 ٦،٤٤

‫وأّﻣﺎ اﻟﻨﺒﺎت ﻓﻠﻴﺲ ﻫﻮ ﲟﻐﺼﻮب ﺑﻞ ﻣﻘﻠﻮب أي رأﺳﻪ إﱃ أﺳﻔﻞ واﳌﻌﺪن‬

‫ﻛﻠ ّﻪ أﺳﻔﻞ وﻣﻦ ﺑﻌﻀﻪ أﺳﻔﻞ ﻓﻬﻮ أﺷﺮف ﳑّﻦ ﻛﻠ ّﻪ أﺳﻔﻞ ﻟﻜّﻦ اﳊﻴﻮان ﻗﺪ‬
‫ﺣﺼﻞ ﻟﻪ ﻣﻦ اﻻﺳﻢ اﳌﻌّﺰ ﻧﺼﻴﺐ ﻫﻮ أﻛﻤﻞ ﻣﻦ ﻧﺼﻴﺐ اﻟﻨﺒﺎت وﻣﻦ ﻧﺼﻴﺐ‬
‫اﳌﻌﺎدن ﻓﺈﻧ ّﻪ ﻗﺪ ﻇﻬﺮ ﻣﻦ اﻷرض وﱂ ﻳﺒﻖ رأﺳﻪ ﻓﻴﻬﺎ ﻛﻤﺎ ﺑﻘﻲ رأس اﻟﻨﺒﺎت‬
‫واﻧﺘﻘﻞ وﱂ ﻳﻨﺘﻘﻞ اﻟﻨﺒﺎت إّﻻ أﻧ ّﻪ ﻣﻜﺒﻮب ﻟﻜّﻦ اﳌﻜﺒﻮب أﺷﺮف ﻣﻦ اﳌﻘﻠﻮب ﻓﻘﺪ‬
‫ﻓﻀﻞ ﻋﻠﻰ اﻟﻨﺒﺎت واﻏﺘﺬى ﻣﻨﻪ ﻓﺈّن ﻛّﻞ ﺟﺴﻢ ﻳﻐﺘﺬي ﳑّﺎ ﲢﺘﻪ ﻓﺈّن اﻟﺬي‬
‫ﲢﺘﻪ ﻫﻮ ﳑّﺎ ﳛﻜﻢ ﻋﻠﻴﻪ وﻻ ﻳﻠﺘَﻔﺖ إﱃ ﻛﻮن ﺑﻌﺾ اﻟﻨﺒﺎت أﻃﻮل ﻣﻦ اﳊﻴﻮان‬
.‫ﻓﺈّن اﳌﻄﺎوﻟﺔ إّﳕﺎ ﻫﻲ ﺑﺎﻟﺮؤوس ورؤوس اﳊﻴﻮان ﻓﻮق ورؤوس اﻟﻨﺒﺎت أﺳﻔﻞ‬
Plants, for their part, are not constrained but inverted. That is, their heads
are turned upside down, in contrast to minerals, which are entirely
underground. Something that is partially submerged is more eminent than
something that is entirely submerged. However, the animal attains a share of
the Exalter that is more complete than that of the plant and the mineral. It
comes from the earth, but its head does not remain in the earth like that of a
plant. Moreover, an animal moves about, in contrast to a plant, even though its
head is stretched in front of it. Yet an animal whose head is stretched in front of
it is more noble than a plant whose roots are in the ground. As such, it is more
eminent than the plant, and takes its nourishment from it. For every body takes
its nourishment from what is beneath it, since what is beneath it is what it rules
over. One should pay no regard to the fact that some plants are taller than
animals, because the measurement of tallness is based on the position of the
head, and the heads of animals are higher than the heads of plants.

44.7 ٧،٤٤

‫ﻓﺈًذا ﺣﻜﻢ اﻻﺳﻢ اﳌﻌّﺰ ﰲ اﳊﻴﻮان أﻇﻬﺮ ﻣﻨﻪ ﰲ اﻟﻨﺒﺎت وﻟﻜّﻞ ﻣﻨﻬﻤﺎ‬
‫ﻧﺼﻴﺐ ﻣﻨﻪ إّﻻ أّن اﳊﻴﻮان أﻗﺮب إﱃ اﻹﻧﺴﺎن ﻓﻜﺎن أﺷﺮف ﻟﻜﻨّﻪ وإن ﺷﺮف‬
‫ﻋﻠﻰ اﻟﻨﺒﺎت ﻓﺈّن ﺷﺮف اﻹﻧﺴﺎن ﻋﻠﻰ اﳊﻴﻮان ﻇﺎﻫﺮ ﻓﻜﺎن ﻧﺼﻴﺒﻪ ﻣﻦ اﻻﺳﻢ‬
‫اﳌﻌّﺰ أﻗﻮى وﺑﻴﺎن ﺷﺮﻓﻪ ﻻ ﳜﻔﻰ وذﻟﻚ ﺑﺎﻟﻨﻄﻖ ﰲ اﳌﻌﺎﻧﻲ وﺑﺎﻟﺼﻮرة ﰲ‬
‫اﻷﺟﺴﺎم ﻓﺈّن اﳊﻴﻮان ﻣﻜﺒﻮب واﻟﻨﺒﺎت ﻣﻘﻠﻮب واﳌﻌﺪن ﻣﻐﺼﻮب وأّﻣﺎ اﻹﻧﺴﺎن‬
‫ﻓﻤﻨﺼﻮب وذﻟﻚ ﻷّن ﻗﺎﻣﺘﻪ ﻣﻨﺘﺼﺒﺔ ورأﺳﻪ إﱃ ﺟﺎﻧﺐ اﻟﻌﻠّﻮ ورأﺳﻪ أﻋﻠﻰ ﻣﻦ‬
.‫ﺑﺪﻧﻪ ﲞﻼف اﻟﻨﺒﺎت ورأس اﳊﻴﻮان ﻣﺴﺎو ﻟﺒﺪﻧﻪ ﰲ ﺣﻘﻴﻘﺔ اﳌﻜﺒﻮﺑﻴّﺔ‬
Thus, the property of the Exalter in the animal is more manifest than it is in
the plant, though each has its share of this name. However, the animal is closer
to the human being than the plant, and thus is nobler. And although it is nobler
than a plant, the nobility of the human being in relation to the animal is
obvious, and hence the human’s share of the Exalter is stronger. An explanation
of human nobility, moreover, is not ambiguous: it lies in his articulation of
meanings, and his bodily form. For the animal has a head that stretches to the
front, the plant is inverted, and the mineral is deep underground, whereas the
human being is upright. His posture is upright, and his head is raised high atop
his body. This is unlike the plant or the head of the animal, which is parallel to
its body because it is stretched in front of it.

44.8 ٨،٤٤

‫واﻋﻠﻢ أّن ﺣّﻖ اﳌﻌﺪن أن ﻳﻐﺘﺬي ﻣﻦ اﻷرض إذ ﻫﻲ ﲢﺘﻪ وﺣّﻖ اﻟﻨﺒﺎت‬

‫واﻷرض ﻓﺎﻏﺘﺬى اﻟﻨﺒﺎت‬ ‫اﳌﺎء‬
‫أن ﻳﻐﺘﺬي ﻣﻦ اﳌﺎء إذ ﻫﻲ ﲢﺘﻪ ﻟﻜﻦ ﺗﺪاَﺧﻞ‬
‫ﲢﺘﻪ وﺣّﻖ اﻹﻧﺴﺎن أن‬ ‫ﻫﻮ‬‫ﻣﻨﻬﻤﺎ وﺣّﻖ اﳊﻴﻮان أن ﻳﻐﺘﺬي ﻣﻦ اﻟﻨﺒﺎت إذ‬
‫اﻹﻧﺴﺎن ﻓﻴﻜﻮن اﻹﻧﺴﺎن‬ ‫ﻓﻮق‬ ‫ﻳﻐﺘﺬي ﻣﻦ اﳊﻴﻮان إذ ﻫﻮ ﲢﺘﻪ وﻟﻴﺲ ﺷﻲء‬
‫ﻣﻮﺟﻮدات ﻫﺬه اﳌﺮاﺗﺐ‬ ‫ﺑﻌﺾ‬‫ﻏﺬاًء ﻟﻪ ﻫﺬا ﻫﻮ اﻟﱰﺗﻴﺐ اﻷﺻﻠﻲ ﺛّﻢ اﳓﺮﻓﺖ‬
ّ
‫ اﻟﻄﲑ واﻟﻮﺣﺶ ﻣﻦ اﳊﻴﻮان وﻫﻮ ﻋﻠﻰ ﻏﲑ اﻟﻘﺎﻋﺪة وُوﺟﺪ‬١‫ﻓﺎﻏﺘﺬى ﺳﺎﺋﺢ‬
‫ﻫﺬا ﰲ اﳌﺮاﺗﺐ ﻛﻠ ّﻬﺎ ﻟﻜﻨّﻪ ﻳﻘّﻞ ﰲ اﻹﻧﺴﺎن وأّﻣﺎ أّن اﻹﻧﺴﺎن ﻳﻐﺘﺬي ﺑﺎﻟﻨﺒﺎت‬
.‫ﻓﻸّن اﻷﻋﻠﻰ ﻟﻪ أن ﻳﺘﺼّﺮف ﰲ اﻷدﻧﻰ وأّن اﻟﻠﺤﻢ ﻫﻮ أﻧﺴﺐ ﳉﺴﻢ اﻹﻧﺴﺎن‬
.‫ ﺳﺒﺎع‬:‫ و‬١
The mineral has a right to take nourishment from the earth, because the
earth lies beneath it. Likewise, the plant has a right to take nourishment from
water, for water is beneath it. But water and earth interpenetrate, and therefore
the plant takes its nourishment from both. Moreover, the animal has a right to
be nourished from the plant, for the plant lies beneath it. Nothing, however, is
above the human, for which he may serve as nourishment. This, then, is the
fundamental hierarchy, although some creatures deviate from these ranks. For
instance, birds and beasts of prey take nourishment from other animals, and
that is an exception to the rule. This deviation occurs at all levels, but it is rare
among human beings. The human being will take nourishment from plants,
because what is higher exercises control over what is lower, but eating flesh is
more appropriate for the human body.

44.9 ٩،٤٤

‫ﰲ ﻫﺬه اﳌﺮاﺗﺐ وﺳﻴﺄﺗﻲ ذﻛﺮ اﻻﺳﻢ اﳌﺬّل‬ ‫وﻗﺪ ﻋﺮﻓﺖ ﺗﺼّﺮف اﻻﺳﻢ اﳌﻌّﺰ‬
‫ﻏﲑه ﻓﻘﺪ أذّل اﻻﺳﻢ اﳌﺬّل ذﻟﻚ اﳌﻔﻀﻮل‬ ‫ﻓﻴﻜﻮن ﻣﺎ أﻋّﺰه اﻻﺳﻢ اﳌﻌّﺰ ﻋﻠﻰ‬
.‫اﳌﻌّﺰ ﻓﻴﻘﺘﺴﻤﺎن واﷲ أﻋﻠﻢ‬ ‫ﻓﻜﺄّن اﻻﺳﻢ اﳌﺬّل ﻳﺄﺧﺬ ﻣﺎ أﺑﻘﺎه اﻻﺳﻢ‬
You now know how the Exalter exercises control at the cosmic levels. We
shall now turn to the Abaser, for whenever the Exalter exalts one thing over
another, the Abaser abases the latter. In a sense, the Abaser takes what the
Exalter leaves, so they work as a pair. And God knows best.

‫اﲰﻪ اﳌﺬّل ﺗﺒﺎرك اﲰﻪ‬

Al-Mudhill: The Abaser

45.1 ١،٤٥

‫ورد ﰲ آل ﻋﻤﺮان ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ }ﺗُِﻌﱡﺰ َﻣﻦ ﺗََﺸﺂُء َوﺗُِﺬﱡل َﻣﻦ ﺗََﺸﺂُء{ وﻗﺪ‬
‫اﺗ ّﻔﻖ ﻋﻠﻰ إﻳﺮاده اﻷﺋّﻤﺔ اﻟﺜﻼﺛﺔ وﳏّﻞ ﺗﺼّﺮﻓﻪ ﰲ ﻛّﻞ اﳌﻮﺟﻮدات اﻟﱵ ﺗﺜﺒﺖ‬
‫ﻟﻐﲑﻫﺎ ﻋﻠﻴﻬﺎ ﻣﺰﻳ ّﺔ ﻓﺈّن ﺣﻘﻴﻘﺔ ﻫﺬا اﻻﺳﻢ ﻟﻴﺴﺖ ﻣﻘﺼﻮدة ﺑﺎﻟﻘﺼﺪ اﻟﻮﺟﻮدّي‬
‫ﺑﻞ ﺑﺎﻟﻘﺼﺪ اﳌﺮﺗﱯ ﻓﺈﻧ ّﻪ ﳌ ّﺎ ﻋّﺰ ﻏﲑه ﻋﻠﻴﻪ ذّل ﻓﻜﺎن اﻟﻘﺼﺪ ﺑﺎﻟﺬات ﻋّﺰة ﻣﺎ‬
ّ
‫ُأﻋّﺰ ﻓﺤﺼﻞ ﺑﺎﻟﻌﺮض ُذّل ﻣﺎ ذّل إّﻻ أﻧ ّﻪ ﳌ ّﺎ ﻛﺎن ﻣﺎ ذّل ﻟﻴﺲ ﺧﺎرًﺟﺎ ﻋﻦ‬
‫اﻟﻘﺼﺪ اﻟﺬاﺗﻲ اﳉﺎﻣﻊ اﶈﻴﻂ ﱂ ﻳﻜﻦ ﻫﺬا ﺧﺎرًﺟﺎ ﻟﻜﻦ ﺑﺎﻟﻘﺼﺪ اﻟﺜﺎﻧﻲ وﻗﺪ‬
ّ
‫ﻋﺮﻓﺖ ﺗﻨﺎﺳﺐ اﻟﻌّﺰة ﰲ ﺗﺮﻗ ّﻴﻬﺎ ﳑّﺎ ُذﻛﺮ ﰲ اﻻﺳﻢ اﳌﻌّﺰ ﻓﻴﻘﺎﺑﻠﻬﺎ ﻣﻦ اﻻﺳﻢ‬
.{‫اﳌﺬّل ﻣﺎ ﻳﻘﺎﺑﻞ ﺗﻠﻚ اﻷﺣﻜﺎم اﳌﺬﻛﻮرة }َﺟَﺰآًء ِوَﻓﺎﻗ ًﺎ‬
This name is mentioned in the Surah of the House of ʿImrān in the verse: «You
exalt whoever You will and abase whoever You will».274 The three eminent
scholars agree it is a divine name. The Abaser exercises its control over existent
things that are inferior in relation to others. For in reality, the purpose of this
name is not existence but rank. As such, whenever one entity is exalted above
another, then the latter is abased in relation to it, and the essential purpose is to
exalt the one that is exalted. As such, the abasement of the one that is abased
occurs accidentally. But since the one that is abased does not lie beyond the all-
comprehensive and all-encompassing purpose of the Essence, it is not outside
of it. Rather, its purpose is secondary. You know how exaltedness, which was
discussed in our commentary on the Exalter, corresponds in its ascension to the
contrasting properties of the Abaser in «a suitable recompense».275
 ‫‪45.2‬‬ ‫‪٢،٤٥‬‬

‫واﻋﻠﻢ أّن ﺑﲔ اﻷﻧﺎﺳﻲ أﻳًﻀﺎ أﺣﻜﺎًﻣﺎ ﰲ ﻣﻌﻨﻰ اﻟﺬّل اﻟﺬي ﺣﺼﻞ ﻣﻦ‬
‫اﻻﺳﻢ اﳌﺬّل أّﻣﺎ ذّل اﻟﺮﻋﻴّﺔ ﻟﻠﻤﻠﻮك ﻓﻤﻦ اﻻﺳﻢ اﳌﺬّل وذّل اﻟﻔﻘﺮاء ﻟﻸﻏﻨﻴﺎء‬
‫ﻓﻤﻦ اﻻﺳﻢ اﳌﺬّل وذّل اﻟﻀﻌﻔﺎء ﻟﻸﻗﻮﻳﺎء ﻓﻤﻦ اﻻﺳﻢ اﳌﺬّل وﺑﺎﳉﻤﻠﺔ ﻓﻜّﻞ ذّل‬
‫ﺣﺼﻞ ﻋﻠﻰ اﻋﺘﺒﺎرات اﺧﺘﻼﻓﺎﺗﻪ ﻓﻤﻦ اﻻﺳﻢ اﳌﺬّل ﻓﺈﻧ ّﻪ ﻣﺎ ﰲ اﻟﻮﺟﻮد إّﻻ‬
‫أﺣﻜﺎم اﻷﲰﺎء وﻣﻦ اﻟﺬّل أن ﻻ ﺗﺪرك ﺑﻌﺾ اﳌﻮﺟﻮدات ﻋﻠﻢ ﻣﺴﺄﻟﺔ ﻣﺎ‬
‫وﻳﺪرﻛﻬﺎ ﻏﲑه ﻓﻴﻌّﺰ اﳌﺪرك وﻳﺬّل اﳉﺎﻫﻞ وإن ﱂ ﳛّﺲ اﳉﺎﻫﻞ ﺑﺎﻟﺬّل ﻟﻜّﻦ اﻟﺬّل‬
‫ﻻزم ﻟﻪ‪.‬‬
‫‪Moreover, there are also properties of abasement among human beings that‬‬
‫‪occur through the Abaser. For instance, the abasement of subjects before their‬‬
‫‪king is from the Abaser, and the abasement of the poor before the rich is from‬‬
‫‪the Abaser, and the abasement of the weak before the strong is from the Abaser.‬‬
‫‪In short, every abasement that occurs in a variety of respects is from the Abaser.‬‬
‫‪For there is nothing in existence other than the properties of the names.‬‬
‫‪Moreover, when some creatures comprehend a subject and others do not, that‬‬
‫‪is a type of abasement, for the one who comprehends it is exalted and the one‬‬
‫‪who is ignorant is abased. And even if the ignorant do not sense their‬‬
‫‪abasement, it is nonetheless inseparable from them.‬‬

‫‪45.3‬‬ ‫‪٣،٤٥‬‬

‫واﻋﻠﻢ أّن ﻋﺪم اﻹدراك ﰲ اﳊﻘﻴﻘﺔ ﻟﻴﺲ ﳜّﺺ ﻣﻦ ﺟﻬﻞ ﻣﺎ ﺻﻨّﻔﻪ‬

‫اﻟﻌﻠﻤﺎء ﻣﻦ اﻟﻌﻠﻮم ﻓﻘﻂ ﺑﻞ ﻫﻮ ﻓﻴﻤﺎ ُأدرك ﻣﻦ اﻟﻌﻠﻢ ﺑﺎﷲ وﱂ ﻳﺪرﻛﻪ ﻏﲑﻫﻢ‬
‫أﻗﻮى أﻋﲏ أّن ذّل ﻣﻦ ﱂ ﻳﺪرك اﳊﻘﻴﻘﺔ ﻫﻮ اﻟﺬّل اﶈﻘّﻖ ﻓﻴﻜﻮن اﻟﻌﻠﻤﺎء أذﻟ ّﺔ‬
‫ﺑﺎﻟﻨﺴﺒﺔ إﱃ اﻟﻌﺎرﻓﲔ واﻟﻌﺎرﻓﻮن أذﻟ ّﺔ ﺑﺎﻟﻨﺴﺒﺔ إﱃ اﻟﻮاﻗﻔﲔ واﻟﻮاﻗﻔﻮن أذﻟ ّﺔ ﺑﺎﻟﻨﺴﺒﺔ‬
‫إﱃ اﶈﻘّﻘﲔ واﻟﺮﺳﻞ ﻣﻦ اﶈﻘّﻘﲔ أﻋّﺰ ﻣﻦ اﶈﻘّﻘﲔ وﻋﻮد اﻟﺮﺳﻞ ﲜﻤﻊ اﻷﺣﺪﻳ ّﺔ‬
‫ﻫﻮ ﻣﺎ ﳚﻌﻠﻬﻢ أﻋّﺰ ﻣﻦ اﻷﻧﺒﻴﺎء ﻓﻘﻂ وأّﻣﺎ أﻫﻞ اﻟﻌﻤﻞ ﻓﻤﻦ ﺣﺼﻞ ﻟﻪ‬
‫اﻹﺧﻼص ﻫﻮ أﻋّﺰ ﳑّﻦ ﻫﻮ ﺧﺎﻟﻂ ﻋﻤﻠﻪ اﻟﺮﻳﺎء وأﻫﻞ اﻟﺘﺼّﻮف ﻣﻦ اﻟﻌّﺒﺎد أﻋّﺰ‬
‫ﻣﻦ أﻫﻞ اﻟﻌﺒﺎدة ﻓﻘﻂ واﶈّﺒﻮن أﻋّﺰ ﻣﻦ اﻟﺼﻮﻓﻴّﺔ واﻟﻌﺎرﻓﻮن أﻋّﺰ ﻣﻦ اﶈّﺒﲔ‬
.‫وﺗﺘ ّﺼﻞ اﻟﺴﻠﺴﻠﺔ اﳌﺬﻛﻮرة آﻧﻔ ًﺎ‬
A lack of comprehension is not specific to those who are ignorant of what
exoteric scholars have written. It also pertains to the knowledge of God that is
comprehended by some and not others. And this—I mean the abasement of
those who do not comprehend the truth—is stronger. It is the true abasement.
As such, exoteric scholars are abased in relation to the recognizers, and the
recognizers are abased in relation to those who have arrived at the station of
halting, and those who have arrived at the latter are abased in relation to the
truth-verifiers, and the Messengers among the truth-verifiers are more exalted
than the rest. The Messengers, moreover, are more exalted than the Prophets
because of how they are made to return to God’s All-Comprehensive Oneness.
Among people given to religious deeds, those who attain sincerity are more
exalted than those whose deeds are tainted by conceit. Moreover, the Sufis
among the worshippers are more exalted than simple worshippers, just as the
lovers are more exalted than the Sufis, and the recognizers are more exalted
than the lovers, and so on, as was just described.

45.4 ٤،٤٥

‫واﻋﻠﻢ أّن ﺣﻘﻴﻘﺔ اﻻﺳﻢ اﳌﺬّل ﳌ ّﺎ أﺣّﺲ ﺑﻬﺎ اﶈّﺒﻮن ﻣﻦ وراء ﺣﺠﺎب‬
‫رﻗﻴﻖ وﺟﺪوا ﰲ أذواﻗﻬﻢ ﻧﺴﺒﺘﻬﺎ إﱃ اﺳﻢ ﳏﺒﻮﺑﻬﻢ ﻓﺘﻤّﺴﻜﻮا ﺑﺎﻟﺬّل ﻟﻌّﺰ ﳏﺒﻮﺑﻬﻢ‬
‫واﻟﺬّل ﰲ ﻧﻔﺴﻪ ﺣﻘﻴﻘﺔ واﺣﺪة ﻟﻜﻨّﻬﺎ ﻟﻠﻤﺤّﺒﲔ ﺷﺮف ﻷﻧ ّﻬﺎ إّﳕﺎ ﻛﺎﻧﺖ ﻣﻨﻬﻢ‬
‫ﻟﺘﺴﻠﻴﻤﻬﻢ اﻟﻌّﺰة ﻟﻠﻤﺤﺒﻮب اﳊّﻖ ﻓﺼﺒﻐﻬﺎ اﶈﺒﻮب اﳊّﻖ ﺑﺸﺮﻓﻪ ﻓُﺸﻜﺮت ﺗﻠﻚ اﻟﺬﻟ ّﺔ‬
.‫ﺷﺮًﻋﺎ ورآﻫﺎ اﶈّﺒﻮن أﺻًﻼ وإن ﻛﺎﻧﺖ ﻓﺮًﻋﺎ‬
Moreover, the lovers sense the reality of the Abaser from behind a thin veil,
and they directly experience its relation to the name of their Beloved.
Thereupon they cling to their abasement on account of the exaltedness of their
Beloved. Now, abasement in itself is one reality, but for the lovers it is
eminence, because their abasement lies in how they concede exaltedness to
none other than the true Beloved, and therefore the truly Beloved colors their
abasement with His eminence. Thus, abasement is praised by the revealed Law,
and the lovers consider it to be a foundational root, even though it is a
secondary branch of the Law.

45.5 ٥،٤٥

‫وأّﻣﺎ اﻟﻌﺎرﻓﻮن ﻓﺈﻧ ّﻬﻢ ﺷﻬﺪوا اﻻﺳﻢ اﳌﺬّل ﻣﻦ ﺣﻀﺮة اﳌﺴّﻤﻰ اﳊّﻖ ﻓﺬﻟ ّﻮا إذ‬
‫ﺰا وﻫﻢ ﻓﻴﻪ ﻋﻠﻰ ﻗﺪر ﻣﺮاﺗﺒﻬﻢ ﻓﻤﻦ ﺑﻘﻴﺖ ﻓﻴﻪ ﺑﻘﻴّﺔ ﻣﻦ ﺣﻀﺮة‬‫ﻻ ﻳﺮوﻧﻪ ﻋ‬
‫اﶈّﺒﺔ ﻛﺎن ذﻟ ّﻪ ﻣﻦ ﺗﻠﻚ اﳊﻴﺜﻴّﺔ ذّل اﶈّﺒﲔ وﻣﻦ ﻛﺎﻧﺖ ذﻟ ّﺘﻪ إّﳕﺎ ﻫﻲ ذﻟ ّﺔ‬
.‫ﻟﻌّﺰة اﻟﺮﺑﻮﺑﻴّﺔ ﺑﺎﻟﺸﻬﻮد ﻛﺎن ذﻟ ّﻪ ذّل اﻟﻌﺎرﻓﲔ‬
The recognizers, for their part, witness the Abaser from the presence of the
true Bearer of the Names. Thereupon, they enter into abasement, for they do
not see it as exaltedness. In this, moreover, they differ according to their levels.
Those in whom there is a remnant of the presence of love are abased in the
manner of lovers, while those who are abased purely through the exaltedness of
lordship by direct witnessing are abased in the manner of recognizers.

45.6 ٦،٤٥

‫اﻟﺒﻮح ﺑﻮارداﺗﻪ ﻛﺎﻧﺖ ذﻟ ّﺘﻪ ذﻟ ّﺔ اﳌﻐﻠﻮﺑﲔ‬ ‫وﻣﻦ ﻛﺎن اﻟﺸﻄﺢ ﻏﺎﻟﺒًﺎ ﻋﻠﻴﻪ ﰲ‬
‫ﺎ وﺗﻘﻴّﺔ ﻣﻦ‬ ‫اﶈﺠﻮﺑﲔ ﻛﺎن ذﻟ ّﻪ اﺧﺘﻴﺎرﻳ‬ ‫ﲋل إﱃ ﻋﻘﻮل‬ ّ ‫وﻣﻦ ﻛﺎﻧﺖ ذﻟ ّﺘﻪ ذﻟ ّﺔ ﺗ‬
‫ﻋﻨﻪ ﻋﻄّﻞ ذّﱄ ذّل اﻟﻴﻬﻮد وﻗﺎل ﳓﻦ‬ ‫اﳌﻨﻜﺮﻳﻦ وﻗﺪ ﻗﺎل اﳉﻨﻴﺪ رﺿﻲ اﷲ‬
‫ﻫﺬه اﻷﺣﻜﺎم وﻛﻠ ّﻬﺎ ﻣﻦ ﺣﻘﺎﺋﻖ اﻻﺳﻢ‬ ‫ﻗﻮم ﻛﻨﺲ اﷲ ﺑﺄرواﺣﻨﺎ اﳌﺰاﺑﻞ وأﻣﺜﺎل‬
.‫اﳌﺬّل‬
Furthermore, those who are so dominated that they proclaim ecstatic
utterances and divulge their inrushes are abased in the manner of the
dominated. The abasement of those who are abased such that they descend to
the level of veiled intelligence is voluntary and a cautious dissimulation in the
face of deniers. Al-Junayd said: “My abasement nullifies the abasement of the
Jews.”276 He also said: “We are a people whose spirits God uses to clean out
dunghills,”277 and other such sayings, which all come from the realities of the
Abaser.
 45.7 ٧،٤٥

‫ﺎ‬‫ﻻ ﻣﺮﺗﺒﻴ‬‫وٱ ْ َﻷْرُض َذﻟ ُﻮٌل وﻛّﻞ اﳌﻌﺎدن واﻟﻨﺒﺎت واﳊﻴﻮان ذﻟﻮﻻت ﻟﻺﻧﺴﺎن ذ‬
‫وإن ﺳﻄﺎ ﺑﻪ ﺑﻌﺾ ﻫﺬه اﳌﻮﺟﻮدات ﻓﺒﺠﺴﻤﻪ ﻻ ﺑﻨﺴﻔﻪ واﻹﻧﺴﺎن إّﳕﺎ ﻫﻮ‬
‫اﻟﻨﻔﺲ وإّﻻ ﻓﺎﻷﻧﺒﻴﺎء واﻟﺮﺳﻞ دﺧﻞ ﻋﻠﻰ أﺟﺴﺎﻣﻬﻢ اﻟﻀﺮر ﳑّﻦ ﻫﻮ دون‬
‫ﻣﺮاﺗﺒﻬﻢ وﱂ ﻳﻘﺪح ذﻟﻚ ﰲ اﻟﻌّﺰة اﻹٰﳍﻴّﺔ اﻟﺜﺎﺑﺘﺔ ﻟﻨﻔﻮﺳﻬﻢ وﳌ ّﺎ ﳊﻖ اﳊﻀﺮة اﻹٰﳍﻴّﺔ‬
‫ﻆ ﳏّﻞ ﺗﺼّﺮﻓﺎﺗﻪ ُأﻋﻄﻴﺖ‬ ّ ‫اﻟﻐﲑة ﻋﻠﻰ ﻣﺮﺗﺒﺔ اﻻﺳﻢ اﳌﺬّل ﰲ ﺗﻮّﺟﻬﻪ إﱃ ﺣ‬
‫ﺣﻘﻴﻘﺘﻪ ﺑﺪًﻻ ﰲ ﺑﻌﺾ اﳌﺮاﺗﺐ ﻓﻜﺎن اﻟﺬّل ﻣﻦ ﺗﻠﻚ اﳉﻬﺔ ﺳﺒﺒًﺎ ﻟﻠﻌّﺰ ﻓﻘﻴﻞ‬
‫ﺷﻌﺮ‬
‫َوﻛَْﻢ ِﻋﱠﺰٍة ﻗَْﺪ ﻧ َﺎَﳍَﺎ ٱْﳌ َْﺮُء ﺑِﭑﻟﱡﺬ ِّل‬
Moreover, «the earth is abased»,278 and all minerals, plants, and animals are
abased in rank relative to the human. When a creature attacks a human, it
attacks with its body, not its soul; and the human is none other than the soul.
Even Prophets and Messengers have suffered bodily harm from those who are
beneath their rank, yet that does not detract from the divine exaltedness firmly
rooted in their souls. Now, since the divine presence is seized by a jealous pride
toward the level of the Abaser as it turns its attention to a locus that partakes in
its free activity, the reality of abasement is inverted at some levels, whereby
abasement becomes a cause of exaltedness. To this effect, a poet once said:
Many an exaltation has been earned through abasement!279

45.8 ٨،٤٥

‫واﻋﻠﻢ أّن ذّل اﻟﻌﺒﻮدﻳ ّﺔ ﳑّﺎ ﻫﻮ ﻣﻨﺴﻮب إﱃ ﻋّﺰ اﻟﺮﺑﻮﺑﻴّﺔ وﻟﻮ ﱂ ﻳﻜﻦ إّﻻ‬
‫ﺑﺎﳌﻀﺎﻳﻔﺔ ﻓﺈّن اﳌﻀﺎﻳﻔﺔ ﻗﺮب ﻣﺎ إذ اﳌﻀﺎﻳﻒ أﻗﺮب ﻣﻦ ﻏﲑ اﳌﻀﺎﻳﻒ إﱃ ﻣﻦ‬
‫ﺿﺎﻳﻔﻪ وﻣﻦ ﻋّﺰة اﻟﻌﺒﻮدﻳ ّﺔ أﻧ ّﻬﺎ ﻛﺎﻟﺜﻤﻦ ﻟﻠﺮﺑﻮﺑﻴّﺔ ﻓﺈّن اﻟﺴﺎﻟﻜﲔ إذا ﲢﻘّﻘﻮا ﲟﻌﻨﻰ‬
‫اﻟﻌﺒﻮدﻳ ّﺔ ﲤﺎًﻣﺎ ُﻋّﻮﺿﻮا ﻋﻨﻬﺎ ﺑﻌّﺰ اﻟﺮﺑﻮﺑﻴّﺔ وﻣﻦ ﻫﺬه اﳊﻀﺮة ﺷﻄﺢ اﳊّﻼج‬
‫وأﺿﺎف اﺳﻢ اﻟﺮﺑﻮﺑﻴّﺔ إﱃ ذاﺗﻪ وﻣﻦ ﻫﺬه اﳊﻀﺮة ﻗﺎل أﺑﻮ ﻳﺰﻳﺪ ﺳﺒﺤﺎﻧﻲ إﱃ‬
‫ﻏﲑ ذﻟﻚ وﻗﺎل ﰲ اﳌﻮاﻗﻒ أﻋﻄﲏ اﲰﻚ ﺣﺘ ّﻰ أﻟﻘﺎك ﺑﻪ وﻗﺎل ﻻ ﺗَﺘََﺴﱠﻢ وﻻ‬
‫ﺗَﺘََﻜﱠﻦ واﳌﺮاد ﺑﺬﻟﻚ ﺧﺮوﺟﻪ ﻋﻦ اﲰﻪ وﻣﺴّﻤﺎه ﺣﺘ ّﻰ ﺗﺘﺤﻘّﻖ اﻟﻌﺒﻮدﻳ ّﺔ اﶈﻀﺔ‬
.‫وﻫﻮ اﻟﻌﺪم ﺣﺘ ّﻰ ﻻ ﻳﻜﻮن }َﺷﻴْﺌ ًﺎ ﱠﻣْﺬﻛُﻮًرا{ وﻋﻨﺪ ذﻟﻚ ﺗﺘﺒّﺪل أﲰﺎؤه‬
Among the states ascribed to the exaltedness of lordship is the abasement of
servanthood, even though it is only by way of relative correlation. For relative
correlations are also a type of proximity, and that which has a relative
correlation to its counterpart is closer than that which has no relative
correlation. Moreover, servanthood is qualified by exaltedness because it is the
price, as it were, for lordship. For when the wayfarers realize the pure meaning
of servanthood completely, they are compensated for it with the exaltedness of
lordship. It was from this presence that al-Ḥallāj made his ecstatic utterance
and ascribed the designation of lordship to himself. It was also from this
presence that Abū Yazīd al-Basṭāmī said: “Glorified am I!” and so forth. Al-
Niffarī quotes God in The Book of Haltings as saying: “Give Me your name so
that I may meet you therein,” and “Do not adopt a name or a moniker,”280 by
which He refers to setting aside one’s own name in order to realize absolute
servanthood (which is nonexistence) so that one can become «a thing
unremembered»,281 at which point one’s names are supplanted.

45.9 ٩،٤٥

‫وﱄ ﰲ ذﻟﻚ ﺷﻌﺮ‬

‫َﻓَﻤﺎ ﺑَﺎُﳍُْﻢ ِﰲ ٱْﳊ َ ِﻲ ﻳَْﺪُﻋﻮﻧ َِﲏ‬ ‫ﲰَﻬﺎ ِﻋﻨِْﺪي ﻳَُﻌِّﻮُض َﻋْﻦ‬
َ ْ ‫َأَرى َر‬
ّ ِ ْ ‫ﺑِﭑ‬ ِْ‫ر‬
‫ﲰﻲ‬ ‫ﲰﻲ‬ َ
‫َوﻟ َِٰﻜْﻦ ِإَذا َأﻓَْﻨﺘ َْﻚ َﻋﻨَْﻚ َﻋﻠ َﻰ‬ ِ
‫ِإَذا َﻣﺎ َدَﻋﻰ ٱﻟﱠﺪاﻋﻲ ﺑَﻌﻠ َْﻮَة‬
ِ
‫ِﻋﻠ ِْﻢ‬ ‫َﻓﭑْﺳﺘَِﺠْﺐ‬

‫ﻓﻘﻮﻟﻪ َوﻟ َِﻜْﻦ ِإَذا َأﻓَْﻨﺘ َْﻚ َﻋﻨَْﻚ َﻋﻠ َﻰ ِﻋﻠ ِْﻢ إﺷﺎرة إﱃ اﻟﺘﺤﻘّﻖ ﺑﺎﻟﻌﺒﻮدﻳ ّﺔ‬
‫وﺣﻴﻨﺌﺬ ﺗﺘﺒّﺪل اﻷﲰﺎء ﻓﻴﺘﺒّﺪل اﻟﺬﻟﻴﻞ ﺑﺎﻟﻌﺰﻳﺰ ﻓﻴﻜﻮن ﰲ ﻫﺬه اﳊﻀﺮة ﻗﺪ وﺻﻞ‬
‫ﲋل اﻻﺳﻢ اﳌﺬّل ﻓﻮﺟﺪ ﰲ ﻣﻘﺎﺑﻠﺔ وﺟﻬﻪ اﻻﺳﻢ اﳌﻌّﺰ ﻓﺼﺎر اﻟﺘﺤﺖ ﻓﻮﻗ ًﺎ‬ ّ ‫ﺗ‬
.‫واﻟﺼﻌﺐ ﻃﻮﻗ ًﺎ واﷲ أﻋﻠﻢ‬
 On this topic I have the following verses:
I see Her traces replace mine within me—
why then do they call me by my name in the neighborhood?
When someone calls out, “ʿAlwa!”282 then answer,
but only if She has caused you to pass away from yourself knowingly . . .
283

The hemistich “but only if She has caused you to pass away from yourself
knowingly” is an allusion to the realization of servanthood, when the names are
replaced, such that the abased is replaced with the exalted. In this presence, the
servant arrives at the descent of the Abaser, and he finds himself facing the
Exalter. Low becomes high, and the intractable comes within reach. And God
knows best.

‫اﲰﻪ اﳊ ََﻜﻢ ﺗﺒﺎرك وﺗﻌﺎﱃ‬

Al-Ḥakam: The Ruler

46.1 ١،٤٦

{‫ﻣﻮﺿﻌﻪ ﻣﻦ آل ﻋﻤﺮان ﻗﻮﻟﻪ ﺗﻌﺎﱃ }َﻓَﺄْﺣُﻜُﻢ ﺑَﻴَْﻨُﻜْﻢ ِﻓﻴَﻤﺎ ﻛُﻨﺘُْﻢ ِﻓﻴِﻪ َﲣ ْﺘَِﻠُﻔﻮَن‬
‫وﻗﺪ اﺗ ّﻔﻖ ﻋﻠﻰ إﻳﺮاده اﻷﺋّﻤﺔ اﻟﺜﻼﺛﺔ وﳍﺬا اﻻﺳﻢ أﺣﻜﺎم ﰲ اﻟﺪﻧﻴﺎ واﻵﺧﺮة‬
‫ﻓﻴﺤﻜﻢ ﺑﲔ ﻋﺒﺎده ﻳﻮم اﻟﻘﻴﺎﻣﺔ وأّﻣﺎ ﰲ اﻟﺪﻧﻴﺎ ﻓﻔﻲ ﴰﻮل ﻗﻮﻟﻪ ﺗﻌﺎﱃ }ِإِن‬
‫ﷲ َﳛُْﻜُﻢ ﺑَﻴَْﻨُﻜْﻢ{ ﻓﺈذا ﻇﻬﺮت ﺣﻘﻴﻘﺔ اﲰﻪ‬ ِ ‫ﷲ{ } َٰذﻟُِﻜﻢ ﺣْﻜﻢ ٱ‬
ِ ّٰ ِ ‫ٱْﳊْﻜﻢ ِإﱠﻻ‬
ُ ُ ْ ُ ُ
‫اﳊﻜﻴﻢ ﺗﺒﺎرك وﺗﻌﺎﱃ ﰲ ﻣﻈﺎﻫﺮ اﻟﻮﺟﻮد اﻟﻈﺎﻫﺮ ﺷﻬﺪه أﻫﻞ اﻟﻜﺸﻒ ﰲ‬
‫ﺣﻘﺎﺋﻖ اﻟﻘﻀﺎة واﻟﻮﻻة وأرﺑﺎب اﳌﺮاﺗﺐ ﳑّﻦ ﻳﺘﻮّﱃ أﻣﻮر اﻟﻨﺎس وﻳﺸﻬﺪوﻧﻪ أﻳًﻀﺎ‬
‫ﰲ أﻃﻮار ﻏﲑ اﻷﻧﺎﺳﻲ ﻓﻴﺤﻜﻢ اﳌﺎﻟﻚ ﻟﻠﺪواّب ﺑﲔ دواﺑ ّﻪ ﺑﺎﻟﻌﺪل ﻓﻼ ﳝّﻜﻦ‬
ّ
‫ﺷﻴﺌ ًﺎ ﻣﻨﻬﺎ ﻣﻦ اﻟﺘﻌّﺪي ﻋﻠﻰ ﺷﻲء وﳛﻜﻢ اﳉﻨّﺎن واﻟﺒﺴﺘﺎﻧﻲ ﺑﲔ اﻟﻨﺒﺎت ﻓﻼ‬
ّ
‫ﻳﱰك ﺑﻌﻀﻬﺎ ﻳﺘﻌّﺪى ﻋﻠﻰ ﺑﻌﺾ وﻟﺬﻟﻚ ﻳﲋع اﻟﻐﺮﻳﺒﺔ ﻣﻦ ﺑﲔ اﻷﺷﺠﺎر واﻟﻀﺎّرة‬
‫ﺑﻬﺎ وﻛّﻞ ﻫﺬه وأﻣﺜﺎﳍﺎ ﳑّﺎ ﻻ ﻳﺘﻨﺎﻫﻰ ﻫﻲ ﻣﻈﺎﻫﺮ ﻟﻼﺳﻢ اﳊﻜﻴﻢ ﺗﻌﺎﱃ ﻓﺈّن‬
 .‫اﳊﻜﻢ ﺣﻘﻴﻘﺔ إّﳕﺎ ﻫﻮ ﷲ ﺗﻌﺎﱃ‬
This name is found in the Surah of the House of ʿImrān in the verse: «I shall
rule between you as to that wherein you used to differ».284 The three eminent
scholars agree it is a divine name. This name has properties in both this world
and the hereafter. For He will judge between His servants on Resurrection Day,
and He judges in this world by virtue of the all-inclusive verses «the rule only
belongs to God»285 and «that is God’s judgment; He rules between you».286
Therefore, when the reality of the Ruler manifests in the loci of external
existence, those who know through unveiling witness it through the realities of
judges, governors, and persons of rank who preside over the affairs of people.
Those who know through unveiling also witness this reality at the stages of
nonhumans: an owner of animals rules over his animals justly, ensuring that no
animal assaults another. The cultivator and the gardener also rule over plants
and prevent some from aggressing against others by removing harmful weeds
from between trees. All of these examples and countless others are loci of the
Ruler because true rulership belongs to God alone.

46.2 ٢،٤٦

‫واﻋﻠﻢ أّن اﻟﻌﺎرﻓﲔ ﳌ ّﺎ ﲢﻘّﻘﻮا ﺑﺎﲰﻪ اﳊﻜﻢ ﺗﺒﺎرك وﺗﻌﺎﱃ ﱂ ﻳﻐﻠ ّﻄﻮا ﺣﻜﻢ‬
‫ﺣﺎﻛﻢ ﺑﺎﺟﺘﻬﺎده ﻓﻌﻨﺪﻫﻢ ﻛّﻞ ﳎﺘﻬﺪ ﻣﺼﻴﺐ وﺣﻜﻤﻪ ﺗﻌﺎﱃ ﺑﲔ ﻋﺒﺎده ﻓﻴﻤﺎ‬
‫}ُﻫْﻢ ِﻓﻴِﻪ َﳜ ْﺘَِﻠُﻔﻮَن{ ﻳﻌﺮﻓﻪ أﻫﻞ اﷲ ﻓﻴﺸﻬﺪون }َﻣﺎ ُﻫْﻢ ِﻓﻴِﻪ َﳜ ْﺘَِﻠُﻔﻮَن{ ﻓﲑون‬
‫اﳊﻜﻢ اﻟﻌﺪل ﺗﻌﺎﱃ ﻗﺪ أﺛﺒﺖ ﻟﻜّﻞ ﻣﺮﺗﺒﺔ ﻣﻦ ا ﺘﻠﻒ ﻓﻴﻪ ﺣﻜًﻤﺎ ﻫﻮ ﻓﻴﻪ‬
‫اﳊّﻖ ﻓﻴﻨﻄﻖ اﳊّﻖ ﰲ ﺷﻬﻮدﻫﻢ ﻣﻦ ﻟﺴﺎن اﳊﻨﻔﻲ ﺑﺎﳊّﻖ اﳊﻨﻔﻲ وﰲ ﻟﺴﺎن ﻛّﻞ‬
ّ ّ
‫ﳐﺎﻟﻒ ﻟﻪ ﺑﺎﳊّﻖ اﳌﻨﺴﻮب إﱃ ذﻟﻚ اﻟﻄﻮر وﻳﺸﻬﺪون أﺣﻮال اﻟﻌﺒﺎد ﳐﺘﻠﻔﺔ‬
‫ﻓﻴﺠﺪون اﻷﺣﻜﺎم ﲣﺘﻠﻒ ﲝﺴﺐ اﺧﺘﻼﻓﻬﺎ أّﻣﺎ ﰲ اﳌﺴﺄﻟﺔ اﻟﻮاﺣﺪة ﻓﻸّن ﺣﻜﻢ‬
‫اﳌﺴﺎﻓﺮ ﰲ اﻟﺼﻮم ﻏﲑ ﺣﻜﻢ اﳌﻘﻴﻢ وﺣﻜﻢ اﳊﺎﺋﺾ ﻏﲑ ﺣﻜﻢ اﻟﻄﺎﻫﺮ وﺣﻜﻢ‬
‫اﳉﻨﺐ ﻏﲑ ﺣﻜﻢ اﳌﺘﻄّﻬﺮ وأﺣﻜﺎم اﻟﻌﺒﺎدات ﳐﺘﻠﻔﺎت ﻋﻠﻰ ﻋﺪد اﺧﺘﻼﻓﻬﺎ ﻣﻦ‬
‫ﺻﻼة وﺻﻮم وﺟﻬﺎد وﺣّﺞ وزﻛﺎة وﺗﺘﻄّﻮر ﰲ ﻣﺮاﺗﺐ اﻟﺴﻨّﺔ واﻟﻨﺎﻓﻠﺔ واﳌﺴﺘﺤّﺐ‬
‫واﳌﺒﺎح واﶈّﺮم واﳌﻜﺮوه وﻏﲑ ذﻟﻚ واﻟﻌﺒﺎدات اﻟﻘﻠﺒﻴّﺔ واﻟﻌﺒﺎدات اﻟﺒﺪﻧﻴّﺔ ﻓﺈّن‬
‫ﻫﺬه اﻷﺣﻜﺎم أﻳًﻀﺎ ﻓﻼ ﻳﺪع ﺣﻜًﻤﺎ ﻣﻨﻬﺎ ﻳﺘﻌّﺪى ﻃﻮره‬ ‫اﳊّﻖ ﺗﻌﺎﱃ ﳛﻜﻢ ﺑﲔ‬
‫ﺣﻘﻴﻘﺔ أﺧﺮى إّﻻ ﻣﻦ وﺟﻪ ﳚﻮز ﳌﺜﻠﻬﺎ أن ﺗﺪﺧﻞ‬ ‫وﻻ ﺗﺪﺧﻞ ﺣﻘﻴﻘﺔ ﰲ‬
.‫ﻳﺘﺼّﺮف ﻓﻴﻬﺎ اﻻﺳﻢ اﳊ ََﻜﻢ اﻟﻌﺪل ﺗﺒﺎرك وﺗﻌﺎﱃ‬ ‫وﻫﺬا ﻛﻠ ّﻪ ﺣﻜﻮﻣﺔ ﻣﻌﻨﻮﻳ ّﺔ‬
Since the recognizers verify the Ruler, they do not find fault with a ruler for
ruling according to his independent judgment because, for the recognizers,
“every independent judgment is correct.”287 Furthermore, His rule over His
servants «in that wherein they differ»288 is recognized by God’s folk289 who,
upon witnessing «that wherein they differ», see the Just Ruler at each level of
difference, establishing a ruling that contains truth. Therefore, God speaks
through their witness on the tongue of the Ḥanafī jurist through the truth of the
Ḥanafī jurist, and on the tongue of those who differ by the truth that is related
to that stage. Likewise, they witness the varying states of the servants, and
discover that their rulings differ according to their differences. A single legal
issue features different rulings because the ruling regarding fasting for the
traveler is different from the ruling for the non-traveler, and the ruling for the
menstruating woman is different from that for the woman in a state of ritual
purity, and the ruling for the one in a state of ritual impurity is different from
that for the one in a state of ritual purity. There is a similarly broad variance in
the rulings of worship for such matters as prayer, fasting, jihad, pilgrimage, and
charity, and these change according to various levels; namely, that of the
prophetic practice of the legal categories of the voluntary, the encouraged, the
permitted, the prohibited, the discouraged, and so on.290 The same applies to
acts of worship of the heart and those of the body. For the Real decrees these
rulings as well, and He does not allow for one ruling to transgress its stage, nor
for one reality to encroach upon another except from a certain angle where it is
permissible for it to do so. All of this is a supersensory domain of rulership
where the Just Ruler exercises free control.

46.3 ٣،٤٦

‫واﻋﻠﻢ أّن اﳌﻈﺎﱂ ﻻ ﲣﺘّﺺ ﺑﺎﻷﻓﻌﺎل ﺑﻞ ﺣﺘ ّﻰ ﰲ اﳌﻌﺘﻘﺪات ﻓﺈّن اﻟﻈﻠﻢ‬

‫وﺿﻊ اﻟﺸﻲء ﰲ ﻏﲑ ﻣﻮﺿﻌﻪ واﳊ ََﻜﻢ اﳊّﻖ ﳛﻜﻢ ﺑﲔ اﳌﺮاﺗﺐ ﻓﻜّﻞ ﻧﻔﺲ‬
‫ﻓﺈّن اﳊّﻖ ﺗﻌﺎﱃ ﳛﻜﻢ ﰲ ذات ﻛّﻞ‬ ‫اﻋﺘﻘﺪت ﻋﻘﻴﺪة إّﻣﺎ ﺣﻘّﺔ وإّﻣﺎ ﺑﺎﻃﻠﺔ‬
‫ﻋﻠﻰ ﻋﻘﻴﺪﺗﻪ إن ﺻﺎﳊﺔ ﻓﺼﺎﳊ ًﺎ وإن‬ ‫واﺣﺪ ﳑّﻦ ﺗﻠّﺒﺲ ﺑﺘﻠﻚ اﻟﻌﻘﻴﺪة ﻓﻴﺠﺎزﻳﻪ‬
‫َوْﺻَﻔُﻬْﻢ{ وﻣﻌﻨﻰ ﻓﺎﺳًﺪا ﻫﻮ ﻛﻘﻮﻟﻪ‬ ‫ﻓﺎﺳﺪة ﻓﻔﺎﺳًﺪا ﻗﺎل ﺗﻌﺎﱃ }َﺳَﻴْﺠِﺰﻳِﻬْﻢ‬
.{‫ﺗﻌﺎﱃ }َوَﺟ َٰﺰ ُٓؤا َﺳ ِﻴّﺌٍَﺔ َﺳ ِﻴّﺌٌَﺔ ِّﻣﺜ ْﻠ َُﻬﺎ‬
Moreover, wrongdoings are not just specific to deeds, but also to beliefs; for
to wrong means to place a thing where it does not belong. The true Ruler rules
over all levels, and therefore the Real rules over each soul that holds a belief,
whether it be one that is true or false. When an individual espouses a belief, He
recompenses them for their belief with righteousness if it is a sound belief, and
with corruption if it is a corrupt belief. God says: «He will recompense them for
that which they ascribe».291 The meaning of corruption, moreover, is in
following verse: «The recompense of an ugly deed is an ugly deed like it».292

46.4 ٤،٤٦

‫واﻋﻠﻢ أّن اﳌﻈﺎﻫﺮ اﻟﺬي ﻻ ﳛﻜﻢ ﺑﺎﻟﻌﺪل إّﳕﺎ ﻳﺮﺟﻊ إﱃ ﺣﻜﻢ اﳊ ََﻜﻢ‬
‫ﺗﺒﺎرك وﺗﻌﺎﱃ ﻣﻦ ﻃﻮر ﻇﻬﻮر اﻻﺳﻢ اﳌﻀّﻞ ﰲ اﻻﺳﻢ اﳊﻜﻢ ﻓﺈّن اﳉﺎﺋﺮ ﰲ‬
‫ﺣﻜﻤﻪ َﺣَﻜﻢ ﲝﻜﻢ اﷲ ﺗﻌﺎﱃ ﻣﻦ ﺣﻀﺮة اﲰﻪ اﳊ ََﻜﻢ ﰲ ﺗﺂﻣﺮه ﰲ ﻇﻬﻮر‬
‫ﺣﻘﺎﺋﻖ اﻻﺳﻢ اﳌﻀّﻞ ﻓﺈّن ﻇﻬﻮرات ﳏﺎّل ﺗﺼّﺮﻓﺎت اﻻﺳﻢ اﳌﻀّﻞ إّﳕﺎ ﺗﺘﺤﻘّﻖ ﰲ‬
‫ﻛّﻞ اﻷﻃﻮار وﻣﻦ ﲨﻠﺔ اﻷﻃﻮار اﳊﻜﻢ ﺑﺎﳉﻮر ﻓﻴﺠﺐ أن ﻳﻜﻮن اﳊﻜﻢ ﺑﺎﳉﻮر‬
‫ﺣﻜًﻤﺎ ﷲ ﺗﻌﺎﱃ ﻣﻦ ﺣﻀﺮة اﻻﺳﻢ اﳌﻀّﻞ ﻻ ﺑﺄﻣﺮه ﻓﺈﻧ ّﻪ ﺗﻌﺎﱃ ﻫﻮ اﻟﺬي‬
.{‫}ﻳُِﻀﱡﻞ َﻣﻦ ﻳََﺸﺂُء‬
When a possessor of dominion does not rule in a just manner, this stems from
the rulership of the Ruler from the stage of manifestation of the Misguider
through the Ruler. For the oppressive ruler in fact rules by God’s rulership
through the presence of the Ruler when he sets himself up as a lord, manifesting
the realities of the Misguider. For the manifestations of authority of the
Misguider are realized at all stages, and one of them is oppressive rule. Thus,
oppressive rule must necessarily be a rulership that belongs to God through the
presence of the Misguider, but not from His prescriptive command, for it is He
‫‪who «misguides whoever He wills».293‬‬

‫‪46.5‬‬ ‫‪٥،٤٦‬‬

‫ﻛﻤﺎ أّن اﳊﻜﻢ ﺑﺎﻟﻌﺪل ﰲ ﻣﺮاﺗﺐ ﻇﻬﻮرات اﳊّﻜﺎم ﺑﺎﻟﻌﺪل ﻋﻠﻰ اﺧﺘﻼﻓﻬﻢ‬
‫إّﳕﺎ ﻫﻲ ﻇﻬﻮرات أﺣﻜﺎم اﻻﺳﻢ اﳍﺎدي ﻣﻦ ﻃﻮر اﳊ َﻜﻢ ﺗﺒﺎرك وﺗﻌﺎﱃ ﻓﻈﻬﺮ‬
‫أّن اﻷﺣﻜﺎم ﻣﻦ اﳊﺎﻛﻤﲔ أﻧﺎﺳﻲ ﻛﺎﻧﻮا أو ﻏﲑ أﻧﺎﺳﻲ ﻓﺈﻧ ّﻬﺎ أﺣﻜﺎم اﷲ ﺗﻌﺎﱃ‬
‫ّ‬ ‫ّ‬
‫ﻓﺈن اﻗﺘﻀﺖ ﺗﻠﻚ اﻷﺣﻜﺎم رﺟﻮﻋﺎت رﺟﻌﺖ ﰲ اﳊﻘﻴﻘﺔ إﱃ اﻻﺳﻢ اﻟﺮﺣﻢـٰن‬
‫وإن ﻛﺎﻧﺖ ﻋﺪﻣﻴّﺎت ﻣﺮﺗﺒﻴّﺎت رﺟﻌﺖ ﰲ اﳊﻘﻴﻘﺔ إﱃ اﻻﺳﻢ اﷲ وﻳﺮﺟﻌﺎن ﻣًﻌﺎ‬
‫إﱃ اﻻﺳﻢ اﳍﻮ وﻫﻲ اﳍﻮﻳ ّﺔ وﺗﺮﺟﻊ اﳍﻮﻳ ّﺔ إﱃ ﻧﻔﺴﻬﺎ ﺑﻘﻄﻊ اﻹﺷﺎرة واﻟﻌﺒﺎرة‪.‬‬
‫‪Likewise, when just rulership manifests at the levels of just rulers in all their‬‬
‫‪variety, those are none other than manifestations of the Guide through the‬‬
‫‪stage of the Ruler. Thus, it is clear that the rulings of rulers, whether they are‬‬
‫‪human or nonhuman, are rulings of God. Moreover, if those rulings entail a‬‬
‫‪return, they return in reality to the All-Merciful. And if they are nonexistential‬‬
‫‪ranks, they return in reality to Allāh, while both return to the name “He,” which‬‬
‫‪is God’s Identity, which returns to Itself by removing from Itself all allusions‬‬
‫‪and expressions.‬‬

‫‪46.6‬‬ ‫‪٦،٤٦‬‬

‫وﻫﺬه اﻟﺮﺟﻮﻋﺎت اﳌﺬﻛﻮرة ﻳﺘﺼّﺮف ﻓﻴﻬﺎ اﳊ ََﻜﻢ ﺗﺒﺎرك وﺗﻌﺎﱃ ﻓﻼ ﻳﱰك ﻣﺮﺗﺒﺔ‬
‫ﺗﺪﺧﻞ ﰲ ﻗﺴﻴﻤﺘﻬﺎ وﻻ ﻳﱰك راﺟﻌﺔ ﻣﻨﻬﺎ ﺗﺮﺟﻊ ﻋﻦ ﺣﻜﻢ رﺟﻌﺘﻬﺎ وﺗﻌﻄﻲ‬
‫اﻟﻄﺒﻴﻌﺔ ﻧﻴﺎﺑﺘﻪ ﺗﻌﺎﱃ ﻓﺘﻜﻮن اﻟﻄﺒﻴﻌﺔ ﺣﻜﻴﻤﺔ ﻓﺘﺤﻜﻢ ﺑﲔ اﻟﻜﻴﻔﻴّﺎت وﺗﻐﺎﻳﺮ ﺑﲔ‬
‫اﻟﻜّﻤﻴّﺎت وﺗﻘﺎﺑﻞ ﺑﲔ اﻹﺿﺎﻓﺎت وﲢﻔﻆ ﻧﺴﺒﺔ اﳌﺘﻤّﻜﻨﺎت إﱃ اﻷﻣﻜﻨﺔ ﰲ‬
‫اﻹﺿﺎﻓﺎت وﲢﻔﻆ ﻣﺮاﺗﺐ اﻷزﻣﻨﺔ ﰲ اﻟﺪﻫﺮ ﻓﻼ ﺗﱰك اﳊﺎﺿﺮ ﻣﻦ اﻵﺗﻲ وﻻ‬
‫اﳌﺎﺿﻲ ﻣﻦ اﳊﺎﺿﺮ واﻵت وﺗﻌﺪل ﰲ اﻟﻌﺪل ﺑﺎﻟﻌﺪل وﺗﻌﺪل ﰲ اﳉﻮر ﺑﺎﳉﻮر‬
‫وﺗﺮﺟﻌﻬﻤﺎ ﻣًﻌﺎ إﱃ ﻋﺪل اﻟﺬات وﲢﻜﻢ ﺑﲔ ا ﺘﻠﻔﺎت ﺑﺎ ﺘﻠﻔﺎت وﺑﲔ اﳌﺆﺗﻠﻔﺎت‬
‫ﺑﺎﳌﺆﺗﻠﻔﺎت ﻓﺈّن اﻻﺧﺘﻼف ﰲ ﻣﺮاﺗﺒﻪ ﻋﺪل واﻻﺋﺘﻼف ﰲ ﻣﺮاﺗﺒﻪ ﻋﺪل واﳋﻠﻂ‬
 .‫ﺑﻴﻨﻬﻤﺎ ﻋﺪول وﺟﻮر ﻳﺮﺟﻊ إﱃ اﻻﺳﻢ اﳉﺎﻣﻊ وﻫﻮ ﻋﺪل‬
Moreover, the Ruler exercises control over these returns, for He does not let
any level partake in their portions, nor does He allow any one of these returns
to defy the predetermined property of its return. He also gives nature His
deputyship so that nature possesses wise rulership. It thus rules over modalities,
differentiates between quantities, counters correlations, preserves the relation
between emplaced things and places in correlations, and preserves the levels of
time within the aeon so that it does not abandon the present for the future, or
the past for the present and the future; and it upholds a balance of justice,
strikes a just balance in things that are in disequilibrium, and brings them both
to the just balance of the Essence; and it rules over incongruities by incongruity
and over the compatible by compatibility. For incongruities at their own levels
are an equilibrium, and compatibility at its level is an equilibrium, whereas
mixing the two is a disequilibrium and deviation that harks back to the All-
Comprehensive, which itself is a just equilibrium.

46.7 ٧،٤٦

‫ﻓﺈّن ﻣﺮاﺗﺐ اﻻﺧﺘﻼط ﺗﺜﺒﺖ ﻓﻴﻤﺎ ﺑﲔ اﶈﻴﻂ واﶈﺎط ﺣﺘ ّﻰ ﻻ ﳜﺮج ﺷﻲء‬

‫ﻋﻦ اﻟﻮﺟﻮد أﺑًﺪا وﻻ ﻳﻘﻊ ﺷﻲء ﻣﻦ اﻻﺧﺘﻼف ﰲ اﻻﺧﺘﻼف واﻻﺋﺘﻼف ﺳﺮﻣًﺪا‬
‫وﻻ ﺗﻘﻊ ﺣﻜﻮﻣﺔ ﺻﻐﺮت أو ﻛﱪت إّﻻ وﲡﺪ ﳍﺎ ﻣﻦ اﳊ ََﻜﻢ اﳊّﻖ ﻣﺪًدا‬
‫وﻳﺴﺘﻤّﺮ ذﻟﻚ ﻋﻠﻰ ﺣﻜﻢ ذﻟﻚ أﻣًﺪا وﻣﺪًدا وﻳﺸﺘﻤﻞ ﻫﺬا اﳊﻜﻢ ﻣﻦ اﳊ ََﻜﻢ‬
‫ﺮا وﺟﻬًﺮا وﺣﺪاﻧﻴّﺔ وﺗﻮﺣﻴًﺪا وإﳝﺎﻧ ًﺎ وﻛﻔًﺮا‬‫ﺗﺒﺎرك وﺗﻌﺎﱃ دﻧﻴ ًﺎ وأﺧﺮى وﺳ‬
‫ﻓﺄﺣﻜﺎم اﻻﺳﻢ اﳊ ََﻜﻢ ﻣﻜﺘﻮﺑﺔ ﰲ ذوات اﻟﻮﺟﻮدات واﳌﺮاﺗﺐ ﺳﻄًﺮا ﺳﻄًﺮا ﻓﻤﻦ‬
‫ﺻﺒﻎ ﻧﻈﺮه اﻟﻨﻮر اﻟﻜﺸﻔﻲ ﻓﺈﻧ ّﻪ ﻟﺘﻠﻚ اﻟﺴﻄﻮر ﻳﻘﺮأ وﻣﻦ ﻋﻤﻲ ﻋﻨﻬﺎ ﻓﺈّن‬
ّ
.‫اﺳﺘﻌﺪاده ﻗﺪ أوﺳﻌﻪ ﻋﺬًرا وإن ﻛﺎن ﻟﻪ ﻋﺬًرا واﷲ أﻋﻠﻢ‬
For the levels of mixing are affirmed between the Encompassing and that
which is encompassed such that nothing ever goes out of existence. Nor are
there ever any incongruities within incongruity or within compatibility, nor is
an ordinance set forth, however major or minor, except that it is perpetually
sustained by the true Ruler. Thus it continues to be sustained to the end, and
that ruling from the Ruler includes both this world and the next, secretly and
openly, in only-ness and oneness, belief and disbelief. For the properties of the
Ruler are inscribed upon the essences of existents and the levels, line by line.
Whoever adorns his sight with the light of unveiling is able to read those lines;
and whoever is blind to them, then his preparedness is a sufficient excuse for
him, though he may have other excuses on top of that. And God knows best.

‫اﲰﻪ اﻟﻨﺎﺻﺮ ﺗﺒﺎرك وﺗﻌﺎﱃ‬

Al-Nāṣir: The Assister

47.1 ١،٤٧

‫ورد ﰲ آل ﻋﻤﺮان ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ }ٱﷲُ َﻣْﻮﻟ َٰىُﻜْﻢ َوُﻫَﻮ َﺧ ْ ُﲑ ٱﻟﻨٰﱠِﺼِﺮﻳَﻦ{ اﻧﻔﺮد‬
‫ ﻋﻠﻰ ﻣﻦ ﺗﻐﺎﻟﺒﻪ‬١‫ﺑﺈﻳﺮاده اﻟﺒﻴﻬﻘﻲ رﲪﻪ اﷲ ﻣﻌﻨﻰ اﻟﻨﺼﺮة ﻇﺎﻫﺮ ﰲ اﳌﻌﻨﻰ‬
ّ
‫واﻻﺳﻢ اﻟﻨﺎﺻﺮ ﺗﻌﺎﱃ ﻟﻪ اﻋﺘﺒﺎران ﻛﻠ ّﻴّﺎن أﺣﺪﻫﻤﺎ وﺟﻮدّي ﻳﺮﺟﻊ إﱃ اﻻﺳﻢ‬
‫اﻟﺮﺣﻢـٰن واﻟﺜﺎﻧﻲ ﻣﺮﺗﱯ ﻳﺮﺟﻊ إﱃ اﻻﺳﻢ اﷲ ﻓﺎﻟﻨﺼﺮ اﻟﻮﺟﻮدّي ﻣﺜﻞ ﻧﺼﺮ‬
ّ
‫اﳋﺼﺐ ﺑﺎﳌﻄﺮ ﻋﻠﻰ اﳉﺪب وﻧﺼﺮ اﻟﺴﻤﻦ ﺑﺎﻻﻏﺘﺬاء ﻋﻠﻰ اﻟﻌﺠﻒ ﰲ اﻟﻜﺴﺐ‬
‫وﻳﻈﻬﺮ ﺣﻜﻤﻪ ﰲ ﺗﻐّﲑ اﻷﺣﻮال ﺑﻐﻠﺒﺔ اﻟﻨﻤّﻮ ﻋﻠﻰ اﻻﺿﻤﺤﻼل واﻟﺰﻳﺎدة ﻋﻠﻰ‬
‫اﻟﻨﻘﺼﺎن ﰲ اﻟﺰرع واﳌ ان واﳌﻜﻴﺎل وﰲ دﻓﻊ اﻟﺴﻘﻢ ﺑﺎﻟﺸﻔﺎء واﻟﻐﺪر ﺑﺎﻟﻮﻓﺎء‬
‫واﻟﻜﺪر ﺑﺎﻟﺼﻔﺎء واﻟﻔﺮاق ﺑﺎﻟﻠﻘﺎء واﻟﺴﻘﻮط ﺑﺎﻻرﺗﻘﺎء واﻟﻌﺪم ﺑﺎﻟﻮﺟﻮد واﳌﻨﻊ‬
‫ﺑﺎﻟﻌﻄﺎء واﳉﻮد ﻛّﻞ ذﻟﻚ ﳑّﺎ ذاﺗﻪ ﰲ اﳋﺎرج ﳑّﺎ ﻳﺮﺗﻘﻲ ﰲ اﻟﻮﺟﻮدﻳ ّﺔ ﰲ‬
.‫ﻣﺪارج وﻣﻌﺎرج‬
.‫ اﳌ ُِﻌﲔ‬:‫ و‬١
This name occurs in the Surah of the House of ʿImrān in the verse: «God is
your Patron, and He is the best of assisters».294 Only al-Bayhaqī mentions it as a
divine name. The meaning of divine assistance is evident to those who
experience God’s assistance. The Assister has two universal considerations. The
first pertains to existence and stems from the All-Merciful. The second pertains
to rank and stems from Allāh. Existential assistance is like when dry land is
assisted with abundant rains, or when an emaciated body is assisted with fatty
foods. This name’s property also manifests in changes of state whereupon
growth dominates over recession, and increase dominates over decrease in
crops, weights, and measurements; and in the removal of disease through
antidotes; or when loyalty replaces treason; purity replaces turbidity; union
replaces separation; ascent replaces descent; existence replaces nonexistence;
or charity and generosity replace deprivation. The same holds for any entity in
the external realm that existentially climbs in ascending pathways and degrees.

47.2 ٢،٤٧

‫وأّﻣﺎ اﳌﺮﺗﱯ ﻓﻌﻜﺲ ﻣﺎ ُذﻛﺮ ﻓﺈّن ﻧﺼﺮ اﳉﺪب ﻧﻔﻲ اﳋﺼﺐ وﻫﻮ ﻣﺮﺗﱯ‬
ّ ّ
‫ﻋﺪﻣﻲ وﻧﺼﺮ اﻟﻌﺠﻒ ﻋﺪم اﻟﺴﻤﻦ وﻧﺼﺮ اﻻﺿﻤﺤﻼل ﻫﻮ ﻋﺪم اﻟﻨﻤّﻮ وﻧﺼﺮ‬
ّ
‫اﻟﻨﻘﺼﺎن ﻫﻮ ﻋﺪم اﻟﺰﻳﺎدة وﻳﻘﺎس ﻣﺎ ﺑﻘﻲ ﻋﻠﻰ ﻣﺎ ُذﻛﺮ وﻫﺬا اﻟﻨﺼﺮ اﳌﺮﺗﱯ‬
ّ
‫ﻳﺮﺟﻊ إﱃ اﻻﺳﻢ اﷲ وﻛﻼﻫﻤﺎ ﻳﺮﺟﻊ إﱃ اﳍﻮ وﻫﻮ ﺣﻀﺮة اﻟﺜﺒﻮت اﻟﱵ ﻫﻲ‬
‫أﻋّﻢ ﻣﻦ اﻟﻮﺟﻮد واﻟﻌﺪم ﰲ اﺻﻄﻼح أّﻣﺔ ﻣﻦ اﻷﻣﻢ واﻻﺳﻢ اﻟﻨﺎﺻﺮ ﺗﺒﺎرك‬
‫وﺗﻌﺎﱃ ﻳﺘﻮّﱃ أﺣﻜﺎم ﻫﺬه اﳌﺮاﺗﺐ ﰲ اﻟﻄﻮرﻳﻦ وﻳﻌّﻢ ﻣﻘﺎﻣﺎﺗﻬﺎ ﺑﺎﻷﻣﺮﻳﻦ ﻓﻬﻮ ﻳﻌﻄﻲ‬
.‫اﻟﺸﻲء وﺿّﺪه وﳚﻌﻞ اﳌﺘﻘﺎﺑﻠﲔ أﻋﻮاﻧﻪ وﺟﻨﺪه‬
God’s assistance in rank is the opposite of the above. For assisting aridity
means the negation of fruitfulness, which is a nonexistential rank; and assisting
emaciation means the nonexistence of plumpness; and assisting diminishment
means the nonexistence of growth; and so on for the rest. This assistance in
rank stems from Allāh, and both stem from the divine pronoun He. This,
moreover, is the presence of fixity, which, according to the terminology of a
certain group, is more inclusive than existence and nonexistence. Furthermore,
the Assister presides over the properties of these levels at both stages, and it
subsumes their stations in both cases. Thus it gives a thing as well as its
opposite, and it turns contrary objects into its allies and its troops.

47.3 ٣،٤٧
‫وأﺣﺴﻦ ﻣﻮاﻗﻌﻪ ﰲ اﻟﻨﺼﺮ اﻟﺴﻠﻮﻛﻲ ﻓﺈّن اﻟﺴﺎﻟﻚ إذا ﻋﺎﻗﺘﻪ اﻟﻌﻮاﺋﻖ ورام‬
ّ
‫أن ﻳﻜﻮن اﻟﺴﺎﺑﻖ ﻓﺄﻋﻮزه ﺣﺘ ّﻰ أن ﻳﻜﻮن اﻟﻼﺣﻖ ﻓﺼﺮخ إﱃ اﷲ ﻣﻦ ﺟﻮر‬
‫اﻟﺴﻮى وﳑﺎﻧﻌﺔ اﳍﻮى ﻓﺴﻘﻂ ﻋﻦ أﻓﻖ اﻟﺘﻘّﺪم وﻫﻮى ﻓﺈن واﻓﺎه ﺣﻜﻢ اﻻﺳﻢ‬
‫اﻟﻨﺎﺻﺮ اﺟﺘﻤﻊ ﻣﻦ اﻟﺘﻔﺮﻗﺔ ﻋﻦ رﺑ ّﻪ وﻋﻤﻲ ﺑﺬﻛﺮ ﳏﺒﻮﺑﻪ ﻋﻦ رؤﻳﺔ ﺣﺴﻨﺘﻪ‬
‫وذﻧﺒﻪ وﻻﺣﺖ ﻟﻪ ﺑﻮارق ﺗﻨﺼﺮه ﻋﻠﻰ اﻟﺴﻮى إن ﻛﺎن ﻫﻮ ﻣﻐﺎﻟﺒﻪ أو ﻋﻠﻰ ﻣﺎ‬
{‫ﻋﺪاه ﻣﻦ أﺣﻜﺎﻣﻪ اﻟﱵ ﺗﻄﺎﻟﺒﻪ ﻓﻴﻜﻮن اﺟﺘﻤﺎﻋﻪ ﻧﺼًﺮا ﺣﲔ }ﺗَﻨَﻔَﻌُﻪ ٱﻟِّﺬﻛ َْﺮٰٓى‬
‫وإن ﱂ ﻳﺮد ﻋﻠﻴﻪ ﻣﺎ ﳚﻤﻌﻪ وﻻ ﻳﺘ ّﻔﻖ ﻟﻪ ﺣﻀﻴﺾ اﻟﺴﻘﻮط ﻣﺎ ﻳﺮﻓﻌﻪ ﻓﺈن‬
‫أﻗﺎم ﰲ اﻟﺼﺮاخ ﻓﺬﻟﻚ ﻧﺼﺮ ﻟﻪ وإن اﻧﻘﻄﻊ ﺑﺎﻟﻴﺄس ﻓﺎﺳﺘﻌﺪاده ﺑﺎﳊﺮﻣﺎن ﻗﺘﻠﻪ‬
.‫ﻓﺎﻟﺼﺮاخ ﻧﺼﺮ واﻟﺮﺟﺎء إذا رﻛﺐ ﻣﺮﻛﺒﻪ ﲪﻠﻪ ﲝﺮ‬
This name’s most beautiful mode of descent is when it assists the wayfarer.
For when the one who attempts to advance is obstructed by an impediment
that renders him incapable of moving forward, he cries out for God to assist him
in overcoming the tyranny of the realm of other-than-God and the opposition
of his caprice. He loses sight of the horizon toward which he is advancing and
falls down. But when the property of the Assister comes to his aid, he
overcomes his separation and finds union with his Lord. The remembrance of
his Beloved blinds him to his good deeds and sins. Flashes of lightning assist
him in overcoming the realm of other-than-God if he was struggling against it,
or in overcoming the enmity of parts of his own self holding him back. His
attainment of union is thus a display of divine assistance when «the
remembrance benefits him».295 But if the assistance of union does not reach
him and nothing lifts him from the lowliness of his fall, and if he continues
crying out to God, then that itself is an assistance given to him. But if he lets
himself fall into despair, then his preparedness for divine deprivation shall be
his ruin. For to cry to God is a divine assistance, and to embark upon the ship of
hope is to be carried upon an ocean.

47.4 ٤،٤٧

‫وأّﻣﺎ اﻟﻨﺼﺮ اﳌﻌﺮوف اﻟﺬي ﻫﻮ ﺑﲔ اﻟﻨﺎس ﻣﺄﻟﻮف ﻓﻬﻮ أﻳًﻀﺎ ﻣﻦ اﻻﺳﻢ‬

‫اﻟﻜﻔﺮ‬ ‫اﻟﻨﺎﺻﺮ ﺟﻠ ّﺖ ﻗﺪرﺗﻪ وﻻ ﻳﻠﺘَﻔﺖ ﻫﻞ اﻧﺘﺼﺮ ﻓﻴﻪ ﺣﺰب اﻹﳝﺎن أم ﺣﺰب‬
‫اﳊّﻖ‬ ‫ﻓﺈﻧ ّﻬﻢ ﻳﻨَﺼﺮون ﻛﻤﺎ ﺗﻨَﺼﺮون واﻟﻨﺎﺻﺮ واﺣﺪ وﻫﻮ اﳊّﻖ وﻣﻦ ﻛﺎن ﻣﻊ‬
‫ِﻋﻨِﺪ‬ ‫ﺗﻌﺎﱃ ﻣﻦ ﺣﻴﺚ ﺣﻀﺮة اﲰﻪ اﻟﻨﺎﺻﺮ ﺗﻌﺎﱃ ﻓﺈﻧ ّﻪ ﻳﺮى اﻟﻨﺼﺮ }ِﻣْﻦ‬
ِ ‫ﷲ{ ﻛﻤﺎ ﻗﺎل ﺗﻌﺎﱃ }وﻣﺎ ٱﻟﻨﺼﺮ ِإﱠﻻ ِﻣﻦ ِﻋﻨِﺪ ٱ‬
.{‫ﷲ‬ ِ ‫ٱ‬
ْ ُ ْ ‫ََ ﱠ‬
Military assistance, widely recognized, is also from the Assister, regardless of
whether it is the army of belief or unbelief that is victorious. For “the
unbelievers are assisted just as you are assisted,”296 and the Assister is One, the
Real. He who is with the Real with respect to the presence of the Assister sees
that all assistance comes «from God» just as God says: «assistance is from none
other than God».297

47.5 ٥،٤٧

‫وﻗﺪ ﺣﻜﻲ ﻋﻦ أﺑﻲ ﻣﺪﻳﻦ رﲪﻪ اﷲ أّن إﻧﺴﺎﻧ ًﺎ دﺧﻞ إﻟﻴﻪ ﻓﻘﺎل إّن‬
‫اﻟﻔﺮﻧﺞ ﻧ ُﺼﺮوا ﻋﻠﻰ اﳌﺴﻠﻤﲔ ﻓﻘﺎل اﳊﻤﺪ ﷲ وﱂ ﻳﺘﺄﺛ ّﺮ ﻓﻌﺠﺐ اﳊﺎﺿﺮون ﻣﻦ‬
‫ﻋﺪم ﺗﺄﺛ ّﺮ اﻟﺸﻴﺦ رﺿﻲ اﷲ ﻋﻨﻪ ﻓﻤّﺪ اﻟﺸﻴﺦ إﺻﺒﻌﻴﻪ وأﺷﺎر إﱃ أﺣﺪﻫﻤﺎ‬
‫ﻓﻘﺎل ﻫﺬا اﳍﺎدي وأﺷﺎر إﱃ اﻵﺧﺮ وﻗﺎل ﻫﺬا اﳌﻀّﻞ ﺛّﻢ وﺿﻊ إﺻﺒﻌﻪ ﻋﻠﻰ‬
‫ﻒ وﻗﺎل ﻗﻠﱯ ﻫﺎﻫﻨﺎ ﻓﻌﺮف اﻟﻌﺎرﻓﻮن إﺷﺎرﺗﻪ‬ّ ‫ﻣﻮﺿﻊ اﺟﺘﻤﺎﻋﻬﻤﺎ ﻣﻦ ﻇﺎﻫﺮ اﻟﻜ‬
‫وﻣﻌﻨﺎﻫﺎ أّن ﻣﻦ ﻛﺎن ﻗﻠﺒﻪ ﻣﻊ اﷲ ﺗﻌﺎﱃ ﱂ ﲣﺘﻠﻒ ﻋﻠﻴﻪ ﻣﻌﺎﻧﻲ اﻷﲰﺎء وﻟﻮﻻ‬
‫اﻋﺘﺒﺎر اﻟﺸﻴﺦ ﺣﻘﻴﻘﺔ اﻻﺳﻢ اﻟﻨﺎﺻﺮ ﱂ ﻳﺘﺴﺎو ﻋﻨﺪه اﻷﻣﺮان ﻓﺈًذا ﺣﻘﻴﻘﺔ اﻻﺳﻢ‬
‫اﻟﻨﺎﺻﺮ ﺷﺎﻣﻠﺔ وﺣﻘﻴﻘﺘﻪ ﰲ اﻟﻨﺎﻗﺼﺎت ﻧﺎﻗﺼﺔ وﰲ اﻟﻜﺎﻣﻼت ﻛﺎﻣﻠﺔ واﻟﻨﻘﺺ‬
.‫واﻟﻜﻤﺎل ﰲ ﻃﻲ اﻷﻛﻤﻠﻴّﺎت‬
ّ
It is said that Abū Madyan was once visited by a man who told him that “the
Franks were victorious over the Muslims,” whereupon he responded, “Praise be
to God!” and did not overreact. Those in Abū Madyan’s company expressed
surprise that the shaykh did not overreact. Thereupon he extended two of his
fingers and, pointing to one, said, “This is the Guide.” Then he pointed to the
other and said, “This is the Misguider.” He then pointed to the place where the
two fingers meet on the back of his hand and said, “My heart is here.”298 The
recognizers recognized his allusion. What it means is that those whose hearts
are with God are not confounded by the realities of the names. And were it not
for the shaykh’s consideration of the reality of the Assister, the two outcomes
would not be equivalent for him. Thus, the reality of the Assister is all-inclusive.
Its reality among imperfect things is imperfect, and among perfect things is
perfect. Imperfection and perfection, moreover, are aspects of ultimate
perfection.

47.6 ٦،٤٧

‫واﻋﻠﻢ أّن اﻟﻌﺎﺑﺪ اﶈﺠﻮب إذا آﻧﺲ ﻣﻦ ﻫّﻤﺘﻪ ﻓﺘﻮًرا وﻋﻦ إﻃﺎﻟﺔ أوراده‬
‫ﻗﺼﻮًرا داﻓﻊ اﻟﻔﱰة وﻃﻠﺐ ﻣﻦ اﷲ اﻟﻨﺼﺮة ﻓﺈن وﺟﺪ ﻋﻘﻴﺐ ﻃﻠﺒﻪ ﻧﺸﺎﻃ ًﺎ‬
‫وﺑﻌﺪ اﻧﻘﺒﺎﺿﻪ اﻧﺒﺴﺎﻃ ًﺎ ﻓﻬﻮ ﻣﻦ ﻧﺼﺮ اﷲ ِﻣﻦ ﺣﻀﺮة اﲰﻪ اﳍﺎدي ﻟﻜﻦ ﻋﻠﻰ‬
‫ﻧﺴﺒﺔ اﳌﻠﻚ ﻓﺈّن ﻣﺎ ﳚﺪوﻧﻪ ﻣﻦ اﳋﲑ ﻓﻤﻦ ﳌ ّﺔ اﳌﻠﻚ وﻣﺎ ﳚﺪوﻧﻪ ﻣﻦ اﻟﺸّﺮ‬
.‫ﻓﻤﻦ ﳌ ّﺔ اﻟﺸﻴﻄﺎن ﻓﻘﺪ أدرﻛﻪ اﻻﺳﻢ اﻟﻨﺎﺻﺮ‬
When the veiled worshipper feels a lack of spiritual resolve and falls short in
his long litanies,299 he fights against his lack of spiritual resolve and asks for
God’s assistance. If he finds enthusiasm in the wake of his request, and
expansion in the wake of his contraction, then that is God’s assistance through
the presence of the Guide. However, the assistance reaches him through an
angel, for “whatever good he encounters is from the prompting of an angel, and
whatever evil he encounters is from the prompting of Satan,”300 for Satan too is
overtaken by the Assister.

47.7 ٧،٤٧

‫وأّﻣﺎ ﻣﻦ ﻛﺎن ﻣﻦ ﻃﻮر اﻟﺘﺼّﻮف ﻣﻦ اﻟﻌّﺒﺎد وﻗﺪ ﺣﺎول ﺗﺒﺪﻳﻞ ﺧﻠﻖ دﻧﻲ‬
ّ
‫ﲞﻠﻖ ﺳﲏ واﺳﺘﻌﺼﺖ ﻋﻠﻴﻪ ﻧﻔﺴﻪ أو دﻋﺎ إﱃ إﻇﻬﺎر اﶈﺎﺳﻦ ﺟﺴﻤﻪ ﻓﻐﻠﺒﺖ‬
ّ
‫ﻋﻠﻴﻪ ﻧﻔﺴﻪ ﻓﻠﺠﺄ إﱃ اﷲ ﻧﺼﺮه ﰲ ﺷّﺪة ﻣﺎ دﻋﺎه ودﻋﺎ اﷲ ﳌ ّﺎ ﻋﺼﺎه ﺣﺎﻟﻪ‬
‫ﺣﲔ دﻋﺎه ﻓﺈن وﺟﺪ اﻟﻨﻔﺲ ﻗﺪ أﺻﺒﺤﺖ ﺑﻌﺪ اﻟﺸﻤﺎس وأﻋﻄﺘﻪ ﻓﻴﻬﺎ اﻟﺮﺟﺎء‬
‫ﺑﻌﺪ اﻟﻴﺄس ﻓﻬﻮ ﻣﻦ اﻻﺳﻢ اﻟﻨﺎﺻﺮ ﺗﻌﺎﱃ ﰲ ﺣﻀﺮة ﺑﺮزخ ﺑﲔ اﳌﻠﻚ واﻻﺳﻢ‬
 .‫اﳍﺎدي ﻟﻜﻦ ﰲ ﺣﻘﻴﻘﺔ اﻻﺳﻢ اﳍﺎدي‬
When a worshipper engaged in inner purification tries to change a base
character trait into an exalted one, his soul may become defiant or he may be
tempted to display his physical beauty, and then he is overcome by his lower
self and seeks refuge in God. God thus assists him through his intense
supplication, and he calls out to God after being defied by his spiritual state. If
he then finds that his soul becomes radiant after its obstinacy, and it gives him
hope after his despair, then that is from the Assister in a liminal presence
between the angel and the Guide, but through the reality of the Guide.

47.8 ٨،٤٧

‫وأّﻣﺎ ﻣﻦ ﻛﺎن ﰲ ﻃﻮر اﻟﻌﺮﻓﺎن وﳉﺄ إﱃ اﷲ ﺗﻌﺎﱃ ﰲ ﻃﻠﺐ اﻟﻨﺼﺮة ﻋﻠﻰ‬

‫اﻟﻔﻘﺪ ﻃﺎﻟﺒًﺎ ﻟﻠﻮﺟﺪان ﻓﺈن ﺻﺮﻓﺖ ﻋﻨﻪ ﻇﻠﻢ ﺗﺮاﻛﻢ اﻷﻏﻴﺎر وﺣﺪاﻧﻴﺔ ﻫﻲ‬
‫اﻷﻧﻮار ﻓﺄﺷﺮق أﻓﻘﻪ وأﻗﻠﻊ ﻏﺴﻘﻪ ﻓﻬﻮ ﻧﺼﺮ ﻣﻦ اﻻﺳﻢ اﻟﻨﺎﺻﺮ وذﻟﻚ أﻳًﻀﺎ ﻣﻦ‬
‫ﺎ ﻷّن‬‫ﺣﻀﺮة اﻻﺳﻢ اﳍﺎدي إّﻻ أّن اﻻﺳﻢ اﳍﺎدي واﳊﺎﻟﺔ ﻫﺬه ﻳﺘﻮّﻻه ﺗﻮﻟ ّﻴ ًﺎ ذاﺗﻴ‬
‫اﻻﺳﻢ ﰲ ﻫﺬه اﳊﻀﺮة ﻫﻮ ﺑﺎﳌﺴّﻤﻰ ﻓﺎﻟﻨﺼﺮ ﻣﻦ ﻫﺬه اﳊﻀﺮة أﺷﺮف ﻣﻦ ﻏﲑه‬
.‫وأﲰﻰ‬
For the one at the stage of direct recognition seeking refuge in God’s
assistance in order to recover lost ecstasy, if the accumulated darkness of things
other-than-God are dispelled by the oneness of the lights, whereby his horizon
brightens and his darkness is dispelled, then that is an assistance through the
Assister. It is, moreover, through the presence of the Guide, except that the
Guide and this spiritual state preside over him directly, because the name in this
presence is within the named. The assistance in this level is therefore loftier
than the others.

‫اﲰﻪ اﶈﻴﻲ دام ﻣﺪد ﺟﻮده‬

 Al-Muḥyī: The Life-Giver

48.1 ١،٤٨

‫ﻣﻮﺿﻌﻪ ﻣﻦ آل ﻋﻤﺮان ﻗﻮﻟﻪ ﺗﻌﺎﱃ }َوٱﷲُ ُﳛِْﻰ َوُﳝِﻴُﺖ{ وﻫﻮ ﳑّﺎ اﺗ ّﻔﻖ‬
‫ﻋﻠﻴﻪ اﻷﺋّﻤﺔ اﻟﺜﻼﺛﺔ واﻹﺣﻴﺎء ﻣﻨﻪ ﺗﻌﺎﱃ ﻻ ﺗﺘﻨﺎﻫﻰ ﻣﺮاﺗﺒﻪ ﻓﺄّول إﺣﻴﺎﺋﻪ إﻋﻄﺎؤه‬
‫اﻟﻮﺟﻮد ﺗﻌﻴّﻨﻪ ﻓﺈّن ﺑﺴﺎﻃﺔ اﻟﻮﺟﻮد ﺳﺎﺑﻘﺔ ﰲ اﻟﺮﺗﺒﺔ ﻋﻠﻰ ﺗﻌﻴّﻨﻪ ﻓﺄّول ﺣﻴﺎة‬
‫ﺣﺼﻠﺖ ﺗﻌّﲔ اﳌﺘﻌّﲔ اﻟﺬي ﻳﻈّﻦ أﻧ ّﻪ أّول ﻣﺘﻌّﲔ وﻣﻦ ﻇّﻦ أّن ﻟﻠﻤﺘﻌﻴّﻨﺎت أّوًﻻ‬
‫ﻓﻘﺪ ﺣﺼﺮ ﻣﺎ ﻻ ﻳﻨﺤﺼﺮ ﻟﻜّﻦ ﻛّﻞ ﻣﺘﻌّﲔ ﻓﻠﻪ اﻷّول أّﻣﺎ أّن اﻟﺘﻌّﲔ ﻟﻪ أّول‬
‫ﻓﻬﺬا ﻳﻘﺘﻀﻲ أن ﻳﻜﻮن ﻟﻠﻮﺟﻮد اﶈﺾ ﺑﺪاﻳﺔ وﻟﺴﺖ أﻗﻮل ﻟﻜّﻞ ﻣﻮﺟﻮد ﻓﺈّن‬
‫ﻟﻜّﻞ ﻣﻮﺟﻮد ﺑﺪاﻳﺔ وﻟﻴﺲ ﻟﻠﻮﺟﻮد ﺑﺪاﻳﺔ وذﻟﻚ ﻷّن اﻟﻮﺟﻮد ﻫﻮ اﻟﻮاﺟﺐ ﻋﻠﻰ‬
‫اﺻﻄﻼح اﻟﺬوق واﳌﻮﺟﻮد ﻫﻮ اﳌﻤﻜﻦ ﻓﻴﻪ ﻣﻨﻪ ﺑﻪ ﻋﻠﻰ ﻣﺎ ﻳﻘﺘﻀﻴﻪ اﻟﺬوق‬
.‫أﻳًﻀﺎ‬
It occurs in the Surah of the House of ʿImrān in the verse: «God gives life and
causes death».301 The three scholars agree it is a divine name. His gift of life
occurs at infinite levels. He first gives life by giving distinct determination to
existence; for the uncompounded simplicity of existence precedes the level of
its distinct determination. Therefore, life is first actualized when the so-called
first determined entity is determined. However, those who presume that
determined entities have a “first” have limited that which cannot be limited. For
although every determined entity does have a first, if determination as such
were to have a first, then it would imply that absolute existence had a
beginning. I am not saying that existents do not have a beginning, for each
existent does have a beginning. Existence as such, however, does not have a
beginning, because existence is necessity according to the established
terminology of those who know through tasting, whereas the existent is
possible within, from, and through existence according to direct tasting.

48.2 ٢،٤٨
‫ﻓﺄّول ﺣﻴﺎة ﻫﻲ ﺗﻌّﲔ اﳌﺘﻌّﲔ ﰲ أزﻟﻴّﺔ اﻟﺴﺒﻖ وﺳﺒﻖ اﻷزﻟﻴّﺔ ﺛّﻢ ﺗﻨﻔﺼﻞ‬
‫اﳊﻴﺎة ﺑﺘﻨّﻮع ﻏﲑ ﻣﺘﻨﺎﻫﻲ اﳊﻘﺎﺋﻖ ﻓﻀًﻼ ﻋﻦ اﻟﻌﺪد ﻓﻜّﻞ ﲤﺎﻳﺰ ﳛﺼﻞ ﰲ اﻟﻌﲔ‬
‫اﻟﻮاﺣﺪة ﻓﻔﻴﻪ ﺣﻴﺎة اﻟﺘﻌّﲔ وﺣﻴﺎة اﳌﺘﻌّﲔ وﺣﻴﺎة اﻻﺷﱰاك ﻣﻊ ﻏﲑه ﰲ اﻟﻌﲔ‬
‫اﻟﻮاﺣﺪة وﺣﻴﺎة ﻣﺎ ﺑﻪ اﻻﻣﺘﻴﺎز ﻋﻦ ﻏﲑه ﻓﻴﻬﺎ ﻓﺈن ﺗﺴﻠﺴﻞ ﺗﻌّﲔ اﳌﺘﻌﻴّﻨﺎت ﰲ‬
‫اﻷﺳﺒﺎب واﳌﺴّﺒﺒﺎت ﻛﺎﻧﺖ ﻫﻨﺎك ﺣﻴﺎة أﺧﺮى وﻫﻲ ﺣﻴﺎة اﻻرﺗﺒﺎط ﺑﲔ ﺗﻠﻚ‬
‫اﻟﺬوات ﻋﻠﻰ ﻣﺎ ﻧﺴﺐ ﺗﺴﻠﺴﻠﻬﺎ ﰲ اﻟﺘﻘّﺪم واﻟﺘﺄّﺧﺮ وﺗﻮّﺳﻂ وﻟﺴﺖ أﻋﲏ‬
‫ﺑﺎﻟﺘﺴﻠﺴﻞ ﺗﻮﻗ ّﻒ ﺷﻲء ﻋﻠﻰ ﺷﻲء ﻻ إﱃ ﻧﻬﺎﻳﺔ ﺑﻞ اﻟﻨﻬﺎﻳﺔ ﻣﻔﺮوﺿﺔ‪.‬‬
‫‪Thus, the determination of the determined entity in the beginninglessness of‬‬
‫‪pre-eternity and in the pre-eternity of beginninglessness is the first life. Life‬‬
‫‪then differentiates into an infinite variety of types. Each distinction that occurs‬‬
‫‪within a single entity comprises the life of the determination, as well as the life‬‬
‫‪of the determined entity, the life of its association with other entities within a‬‬
‫‪single entity, and the life of its distinction from other entities. Moreover, it is‬‬
‫‪another life if a successive regression of determined entities occurs within the‬‬
‫‪realm of secondary causes and effects. This is the life of the interconnection‬‬
‫‪prior to, after, and in between the regressing essences of the entities. By‬‬
‫‪regression I do not mean the infinite dependence of one thing upon another,‬‬
‫‪for an end is assumed for the regression.‬‬

‫‪48.3‬‬ ‫‪٣،٤٨‬‬

‫واﻻﺳﻢ اﶈﻴﻲ ﺗﻌﺎﱃ ﻣﺘﻮّﱄ ذﻟﻚ ﻛﻠ ّﻪ ﺛّﻢ ﺑﻌﺪ ذﻟﻚ ﺗُﻌﺘﱪ ﺣﻴﺎة ﻣﺎ ﺑﻌﺪ‬
‫اﻟﺘﻌّﲔ ﻓﺤﻴﺎة ﻧﻔﺲ اﳊﻴﺎة ﻫﻲ ﻣﻦ اﳊﻘﺎﺋﻖ اﻟﱵ ﺑﻌﺪ اﻟﺘﻌّﲔ وﻣﻌﻨﻰ اﳊﻴﺎة ﻛﻮن‬
‫ﻆ ﻟﻠﻌﺪم ﻓﻴﻪ ﺛّﻢ ﺣﻀﺮة ﺣﻴﺎة اﻟﻌﻠﻢ وﻫﻮ ﻛﻮن‬ ‫اﻟﻌﲔ اﻟﻮاﺣﺪة وﺟﻮًدا ﻻ ﺣ ّ‬
‫اﳌﺘﻌّﲔ ﻳﻘﺒﻞ أن ﺗﺘﺸّﻜﻞ ﻓﻴﻪ ﺻﻮر ﻣﺎ ﺗﺸّﻜًﻼ ﰲ ﻗّﻮة ﺗﻠﻚ اﻟﻌﲔ اﻟﻮاﺣﺪة‬
‫وذﻟﻚ ﻫﻮ ﺣﻴﺎة اﻟﻌﻠﻢ ﻓﺈّن اﻟﻌﻠﻢ ﻫﻮ ﺗﻌّﲔ اﻟﺼﻮر ﰲ ﺣﻀﺮة اﻧﻔﻌﺎل اﻟﻨﻔﺲ‬
‫ﻋﻨﻬﺎ وﳌ ّﺎ ﻛﺎﻧﺖ اﳊﻴﺎة ﺗﻨﺸﺄ ﻛﻤﺎ ﻳﻨﺸﺄ ﻣﺎ ﳛﻴﻲ ﺑﻬﺎ ﻛﺎﻧﺖ اﻟﻨﻔﺲ إذا ﺣﻴﻴﺖ‬
‫ﰲ ذاﺗﻬﺎ ﺣﻴﻴﺖ ﺣﻴﺎة اﻟﻨﻔﺲ اﳋﺎّﺻﺔ ﺑﻬﺎ ﻷّن اﳊﻴﺎة ا ﺘّﺼﺔ ﺑﺎﻟﻨﻔﺲ اﳌﺬﻛﻮرة‬
‫ﱂ ﺗﻜﻦ ﺳﺎﺑﻘﺔ ﻟﻠﻨﻔﺲ ﺑﻞ ﻧﺸﺄت ﻣﻌﻬﺎ وذﻟﻚ ﻷّن اﻟﺘﻬﻴّﺆ اﻟﺬي ﻫﻮ اﻟﺘﺴﻮﻳﺔ‬
‫ﻳﻠﺰم ﻣﻨﻪ اﻟﻨﻔﺦ وﻳﻠﺤﻘﻪ ﳊﻮﻗ ًﺎ واﺟﺒًﺎ ﻣﻦ ذات اﳌﺘﻬﻴّﺊ ﻻ ﻣﻦ ﻏﲑه ﻓﻜﻤﺎ أّن‬
‫اﻟﻨﻔﺦ ﻳﻮِﺟﺪ ﺣﻴﺎة اﳌﺘﻬﻴّﺊ واﳌﺘﻬﻴّﺊ وﺟﺪ ﺣﻴﺎﺗﻪ وﺣﻴﺎة ﺣﻴﺎﺗﻪ ﺑﺘﻬﻴّﺌﻪ ﻓﺎﻻﺳﻢ‬
‫اﶈﻴﻲ ﻳﺘﻮّﱃ إﺣﻴﺎء اﻟﺸﻲء وإﺣﻴﺎء ﺣﻴﺎﺗﻪ ﰲ ﻛّﻞ ﻣﺮﺗﺒﺔ ﻣﺮﺗﺒﺔ ﺛّﻢ إّن ﻣﻴﻞ‬
‫اﻟﻨﻔﺲ إﱃ أن ﺗﺘﻌّﲔ ﻓﻴﻬﺎ ﻣﺎّدة ﺗﻘﺒﻞ ﺷﻜﻞ اﳉﺴﻢ ﻣﻦ ذاﺗﻬﺎ ﻫﻮ اﻹرادة وﳍﺎ‬
.‫ﺣﻴﺎة ﲣّﺼﻬﺎ وﺣﻴﺎة ﺣﻴﺎة أﻳًﻀﺎ ﻛﻤﺎ ذﻛﺮﻧﺎ واﻻﺳﻢ اﶈﻴﻲ ﻣﻌﻄﻲ ذﻟﻚ‬
The Life-Giver presides over all of this. After that, consider the life that
follows the entity’s determination. For the life of the Soul is one of the realities
that follow the entity’s determination. Life, moreover, means that an entity
exists in a state wherein nonexistence has no share. Then follows the presence
of the life of Knowledge, which means that the determined entity is receptive to
taking on forms in accordance with the potential of that single entity. That is
the life of Knowledge, because Knowledge is the determination of forms within
the Soul’s reception of activity. Given that Life is configured just as that which
it enlivens is configured, when the essence of the Soul is enlivened, the life of
the Soul specific to it is also enlivened. For the life specific to this Soul does not
precede the Soul; rather, it is configured along with it. This is because the
predisposition, which is its proportioning, entails the inblowing of the spirit,
and the latter necessarily accompanies the predisposed essence. Thus, just as
the inblowing of the spirit gives existence to the life of the predisposed essence,
and the predisposed essence finds its life, and the life of its life is through its
predisposition, the Life-Giver presides over life-giving to the thing, and over
giving life to its life at every single level. Moreover, the Soul’s inclining toward
the determination of a material substratum within it that is essentially receptive
to the shape of the body is Will, which also has a life that is specific to it, and a
life of its life as well, as we said, and the Life-Giver bestows that too.

48.4 ٤،٤٨

‫واﻟﻜﻼم ﰲ ﻣﺮﺗﺒﺔ اﻹرادة ﻛﺎﻟﻜﻼم اﻟﺬي ﻛﺎن ﰲ ﻣﺮﺗﺒﺔ اﻟﻌﻠﻢ ﺳﻮاء ﺛّﻢ‬
‫ﻳﻜﻮن اﻟﻜﻼم ﰲ ﻣﺮﺗﺒﺔ اﻟﻘﺪرة ﻛﺬﻟﻚ أﻳًﻀﺎ ﺳﻮاء ﻓﺈّن اﻟﻘﺪرة اﻟﱵ أﻇﻬﺮت‬
‫اﳌﻘﺪور ﻟﻠﺤّﺲ ﻫﻲ ﺷﻜﻞ اﳌﺎّدة اﻟﺼﺎدرة ﻋﻦ اﻟﻨﻔﺲ وذﻟﻚ ﻫﻮ ﻣﻦ اﻟﻨﻔﺲ‬
‫ﻓﺈّن اﳊﻘﻴﻘﺔ اﻹﳚﺎدﻳ ّﺔ ﻟﻴﺴﺖ ﺗﺄﺗﻲ ﻣﻦ ﻏﲑ اﳌﻮﺟﻮد ﺑﻬﺎ وذﻟﻚ ﻹﳚﺎد اﻟﻌﲔ‬
.‫ﰲ ﻧﻔﺴﻬﺎ‬
Furthermore, Speech at the level of Will is no different from Speech at the
level of Knowledge. Following that, Speech at the level of Power is no different
from Speech at the level of Will, for the Power that makes its objects of power
manifest in the sensory domain is the shape of the material issuing from the
Soul. That, moreover, comes from the Soul, for the existentiating reality does
not come about without the thing that it existentiates, for the entity is
existentiated within itself.

48.5 ٥،٤٨

‫وأّﻣﺎ ﻣﺎ ﺑﻌﺪ اﳉﺴﻢ اﻟﻜﻠ ّﻲ ﻓﺈّن ﺗﺼّﺮف اﻻﺳﻢ اﶈﻴﻲ ﻓﻴﻪ ﻇﺎﻫﺮ ﻟﻠﻌﻴﺎن أو‬
‫ﻣﺜﻞ ﻇﺎﻫﺮ ﻟﻠﻌﻴﺎن ﻓﺈّن ﺗﺼّﺮف اﻟﻄﺒﻴﻌﺔ ﻓﻴﻤﺎ ﲢﺘﻬﺎ ﻗﺪ ﺗﻜﻠ ّﻢ ﻓﻴﻪ أﻫﻠﻪ وإّﳕﺎ‬
‫ﻧﺘﻜﻠ ّﻢ ﳓﻦ ﰲ ﻛﻮن اﳌﺘﻌّﲔ ﻣﻨﻬﺎ ﺗﻜﻮن ﻟﻪ ﺣﻴﺎة ﲣّﺼﻪ ﻓﺈّن اﻷﺟﺴﺎم ﳍﺎ ﺣﻴﺎة‬
‫ﲣّﺼﻬﺎ وﺑﺘﻠﻚ اﳊﻴﺎة ﺑﻘﺎؤﻫﺎ واﻷرﻛﺎن ﻛﺬﻟﻚ واﳌﻮﻟ ّﺪات أﺷّﺪ ﻇﻬﻮًرا ﰲ ذﻟﻚ‬
‫وﰲ اﳊﻴﻮان واﻹﻧﺴﺎن ﻓﻬﻮ ﺑﺎﺗ ّﻔﺎق وأّﻣﺎ اﻟﻨﺒﺎت وﻣﺎ ﻗﺒﻠﻪ ﻓﻬﻮ ﺧﻔﻲ ﻋﻨﺪ أﻫﻞ‬
ّ
‫ﺎ ﻓﺎﻻﺳﻢ اﶈﻴﻲ ﻣﺘﺼّﺮف‬‫اﳊﺠﺎب وأّﻣﺎ أﻫﻞ اﻟﻜﺸﻒ ﻓﲑون ذﻟﻚ ﻋﻴﺎﻧ ًﺎ ﺟﻠﻴ‬
.‫ﻓﻴﻤﺎ ذﻛﺮﻧﺎه ﺗﺼّﺮﻓ ًﺎ ﻇﺎﻫًﺮا‬
The control the Life-Giver exercises over what comes after the Universal
Body302 is manifest—or virtually manifest—to the eye. Nature’s control over its
domain has been discussed by the experts in that subject. What we speak of,
however, is how what is determined by nature has a life specific to it. For bodies
have a life specific to them, and their subsistence is through that life. The same
is true for the elements. The three kingdoms, moreover, are more intensely
manifest in this regard. In animals and humans, it is by consensus. The life of
plants and what is below them is hidden from veiled intellects. Those who
know through unveiling, for their part, witness their life clearly with the eye, for
in a manifest manner the Life-Giver exercises control in everything we have
said.
 ‫‪48.6‬‬ ‫‪٦،٤٨‬‬

‫وﻫﺬا اﻟﻜﻼم اﻟﺬي ذﻛﺮﻧﺎه ﳏﺼﻮر ﻓﻴﻤﺎ ﳜّﺺ ﻛﺮة دﻧﻴﺎﻧﺎ ﲟﺎ أﺣﺎط ﺑﻬﺎ ﻣﻦ‬
‫اﻷﻓﻼك وأّﻣﺎ اﻟﻮاﻗﻊ ﰲ ﻧﻔﺲ اﻷﻣﺮ ﻓﻠﻴﺲ اﻻﺳﻢ اﶈﻴﻲ ﳐﺘ‪‬ﺼﺎ ﺑﺈﺣﻴﺎء ﻣﺎ‬
‫ذﻛﺮﻧﺎه ﺑﻞ ﻫﻮ ﻳﺘﺼّﺮف ﰲ ﻣﻘﺘﻀﻴﺎت اﻟﻮﺟﻮد وﻫﻲ ﻻ ﺗﺘﻨﺎﻫﻰ وأّﻣﺎ اﳌﻮﺟﻮد‬
‫ا ﺼﻮص ﻓﻘﺪ ذﻛﺮﻧﺎ أﺣﻜﺎﻣﻪ ﻓﺈًذا اﻻﺳﻢ اﶈﻴﻲ ﻏﲑ ﻣﺘﻨﺎﻫﻲ اﻟﺘﺼّﺮف إذا‬
‫ذﻛﺮﻧﺎ أﺣﻜﺎم اﻟﻮﺟﻮد اﳌﻄﻠﻖ‪.‬‬
‫‪Everything we have said is specifically restricted to the sphere of our lower‬‬
‫‪world and the surrounding spheres. As for what actually occurs, the Life-Giver‬‬
‫‪is not limited to giving life just to what we have mentioned. Rather, it exercises‬‬
‫‪control over the dictates of existence, which are infinite. We have mentioned‬‬
‫‪the properties of the specific existent. Thus, the activity of the Life-Giver is‬‬
‫‪infinite when we speak of the properties of unconditioned existence.‬‬

‫‪48.7‬‬ ‫‪٧،٤٨‬‬

‫واﻋﻠﻢ أّن اﻟﻨﻔﺦ اﻟﺬي ﻳﺴﺎوق اﻟﺘﺴﻮﻳﺔ ﻫﻮ ﺗﺼّﺮف اﻻﺳﻢ اﶈﻴﻲ وﻫﻮ‬
‫اﻹﺣﻴﺎء ﻧﻔﺴﻪ ﻓﺎﻟﺘﻬﻴّﺆ واﻹﺣﻴﺎء ﻣﺘﻼزﻣﺎن أزًﻻ وأﺑًﺪا وﺗﻔﺎﺻﻴﻞ ﺟﺰﺋﻴّﺎت ذﻟﻚ ﻻ‬
‫ﲢﺘﺎج إﱃ ذﻛﺮ أﳕﻮذج ﻣﻨﻬﺎ ﰲ ﺑﻌﺾ ﳏﺎّﳍﺎ ﻓﺈﺣﻴﺎء اﻷرض ﺑﻌﺪ ﻣﻮﺗﻬﺎ إﺣﻴﺎء‬
‫واﻫ ازﻫﺎ ﺑﻨﺒﺎﺗﻬﺎ إﺣﻴﺎء وﳕّﻮﻫﺎ ﺣﺘ ّﻰ ﺗﺒﻠﻎ إﱃ ﻏﺎﻳﺎﺗﻬﺎ إﺣﻴﺎء وﻇﻬﻮر زﻫﺮﻫﺎ‬
‫وﲦﺮﺗﻬﺎ إﺣﻴﺎء واﻏﺘﺬاء اﳊﻴﻮان ﲟﺎ ﻳﺄﻛﻠﻪ ﻣﻨﻬﺎ إﺣﻴﺎء واﻏﺘﺬاء اﳊﻴﻮان ﺑﺎﳊﻴﻮان‬
‫إﺣﻴﺎء واﻏﺘﺬاء اﻹﻧﺴﺎن ﺑﺎﳊﻴﻮان واﻟﻨﺒﺎت إﺣﻴﺎء وﳕّﻮ اﳊﻴﻮان واﻹﻧﺴﺎن واﻟﺘﻮﻟ ّﺪ‬
‫إﺣﻴﺎء وﺣﺮﻛﺎﺗﻬﺎ ﰲ ﻣﺮاﺗﺒﻬﺎ ﲟﺎ ﻫﻮ ﻣﻦ ﺷﺄﻧﻬﺎ إﺣﻴﺎء وﺗﻐّﺬي اﻟﻨﻔﻮس ﺑﺘﻌﻠ ّﻢ‬
‫ﻋﻠﻮم اﳊّﺲ إﺣﻴﺎء وﺗﺪّرﺟﻬﺎ ﳑّﺎ ﻋﻠﻤﺖ ﻣﻨﻪ إﱃ ﻣﺎ ﱂ ﺗﻌﻠﻢ إﺣﻴﺎء ﺑﺸﺮط أن‬
‫ﺗﻜﻮن ﳑّﺎ ﺗﻘﺘﻀﻴﻪ اﻟﻔﻄﺮة‪.‬‬
‫‪Moreover, the inblowing of the spirit,303 which coextends with the‬‬
‫‪proportioning of the body, is the activity of the Life-Giver, and is identical with‬‬
‫‪the giving of life. For predisposing to and giving life are inseparable for all‬‬
‫‪eternity. Specific details of such loci by way of illustrative examples are hardly‬‬
necessary. For reviving the earth after its death is a giving of life; and its stirring
forth with plants is a giving of life; and their growth until they reach their fullest
extent is a giving of life; and the appearance of flowers and fruits is a giving of
life; and their eating by animals is a giving of life; and the eating of some
animals by other animals is a giving of life; and the nourishment of humans
from animals and plants is a giving of life; and the growth and procreation of
animals and humans is a giving of life; and their movements through their levels
according to what pertains to their status is a giving of life; and the nourishment
of souls by learning physical sciences is a giving of life; and their gradual ascent
from what they know to what they did not know is a giving of life, on the
condition that the knowledge to which they ascend is innate to the human
disposition.

48.8 ٨،٤٨

‫وأّﻣﺎ اﻷوﻫﺎم اﻟﻜﺎذﺑﺔ ﻓﻬﻮ إﺣﻴﺎء ﻟﻸوﻫﺎم وإﻣﺎﺗﺔ ﻟﻠﺤﻘﺎﺋﻖ ﻓﻔﻴﻬﺎ ﻧﺼﻴﺐ‬
‫ﻟﻼﺳﻢ اﳌﻤﻴﺖ وأّﻣﺎ اﻟﱰﻗ ّﻲ ﰲ اﻟﺴﻠﻮك إﱃ اﷲ ﺗﻌﺎﱃ ﻋﻠﻰ اﳌﺪرﺟﺔ اﻟﺼﺤﻴﺤﺔ‬
‫ﻓﻬﻮ إﺣﻴﺎء وﺗﻮّﺻﻞ اﻟﺴﺎﻟﻜﲔ ﺑﺎﻟﻌﻠﻢ اﻟﻨﺎﻓﻊ واﻟﻌﻤﻞ اﻟﺼﺎﱀ إﺣﻴﺎء وﺗﺪّرج اﻟﺴﺎﻟﻚ‬
‫ﺑﺎﻟﻌﻤﻞ إﱃ ﲦﺮﺗﻪ ﺛّﻢ ذوﻗﻪ ﺛّﻢ إﱃ ﺷﻬﻮد وﺟﻮده ﺛّﻢ اﻟﱰﻗ ّﻲ ﺑﺎﻻﻋﺘﺪال إﺣﻴﺎء‬
.‫ﲤﺎم واﷲ أﻋﻠﻢ‬
False illusions, for their part, are an enlivening of illusion and a death of
realities, and thus the latter have a share in the Death-Giver. As for advancing in
one’s journey to God on the right path of ascent, that is a giving of life. The
wayfarers’ attainment through beneficial knowledge and righteous deeds is also
a giving of life; and the wayfarer’s gradual climb from spiritual practice to its
fruit, then to tasting, then to witnessing his existence, then ascending to a state
of equilibrium, is a complete giving of life; and God knows best.

‫اﲰﻪ اﳌﻤﻴﺖ ﻋّﻢ ﺣﻜﻤﻪ‬

Al-Mumīt: The Death-Giver

 49.1 ١،٤٩

‫ﳏﻠ ّﻪ ﻣﻦ آل ﻋﻤﺮان ﻗﻮﻟﻪ ﺗﻌﺎﱃ }َوٱﷲُ ُﳛِْﻴﻲ َوُﳝِﻴُﺖ{ وﻫﻮ ﳑّﺎ اﺗ ّﻔﻖ ﻋﻠﻴﻪ‬
‫اﻷﺋّﻤﺔ اﻟﺜﻼﺛﺔ وﻫﺬا اﻻﺳﻢ ﻳﺴﺎوق اﻻﺳﻢ اﶈﻴﻲ وﻳﺄﺧﺬ ﻣﺎ ﺗﺮك ﻓﻜّﻞ ﻣﺮﺗﺒﺔ‬
‫ذﻛﺮ ﻓﻴﻬﺎ اﻻﺳﻢ اﶈﻴﻲ اﺳﻢ ﻓﻠﻪ ﰲ ﺣّﻞ ﻣﺎ أﺑﺮﻣﻪ ﺣﻜﻢ وﻧﺴﺒﺔ ﻋﺪﻣﻴّﺔ‬
‫ﲞﻼف اﻻﺳﻢ اﶈﻴﻲ وﻣﺮﺟﻌﻪ إﱃ اﻻﺳﻢ اﷲ ﺗﻌﺎﱃ ﻷﻧ ّﻪ ﻣﺮﺗﱯ ﻻ وﺟﻮدّي‬
ّ
‫وذﻟﻚ ﻷّن اﻟﺘﻬﻴّﺆ ﻟﻠﺒﻘﺎء ﻣﻦ اﳊﻲ ﻣﺎ دام ﻗﺎﺑًﻼ ﻟﻠﻤﺪد اﻟﻮﺟﻮدّي اﻹٰﳍﻲ ﻓﺎﻻﺳﻢ‬
ّ ّ
‫اﶈﻴﻲ ﻣﺘﺼّﺮف ﻓﺈذا وﻗﻒ ﺗﻬﻴّﺆ اﻟﻘﺒﻮل اﳌﺬﻛﻮر وﻗﻒ ﺣﻜﻢ اﻟﺘﺴﻮﻳﺔ ﻓﺒﻄﻞ‬
.‫اﻟﻨﻔﺦ واﺗ ّﺼﻞ ﺑﻪ ﺣﻜﻢ اﻻﺳﻢ اﳌﻤﻴﺖ‬
It occurs in the House of ʿImrān in the verse: «God gives life and causes
death».304 It is one of the names the three eminent scholars agree is a divine
name. The Death-Giver is coextensive with the Life-Giver; it claims whatever
the latter leaves behind. At every level in which the Life-Giver is mentioned, the
Death-Giver leaves its opposing property and nonexistential ascription by
untying what was tied by the Life-Giver. The Death-Giver, moreover, returns
to Allāh, for it is a name of rank, not of existence. After all, the predisposition of
subsistence pertains to the Living so long as it continues to be receptive to the
replenishment of divine existence. The Life-Giver thus exercises control, and
when it ceases to be predisposed to existential sustenance, then the property of
proportioning ceases too, and the inblowing is nullified, whereupon it joins to
the property of the Death-Giver.

49.2 ٢،٤٩

‫ﻓﻬﻮ أﻋﲏ اﻻﺳﻢ اﳌﻤﻴﺖ ﻳﺘﺒﻊ اﻟﻨﻘﺼﺎن واﻻﺿﻤﺤﻼل واﻟﻔﺴﺎد وﲢﻠ ّﻞ‬
‫اﻟﻜﻴﻔﻴّﺎت واﻟﻜّﻤﻴّﺎت واﻹﺿﺎﻓﻴّﺎت واﻧﻘﻀﺎء اﻷزﻣﺎن واﳊﺮﻛﺎت وﺗﺒّﺪل اﳊﺎﻻت‬
‫ﻛﺎﻟﻔﻘﺮ ﺑﻌﺪ اﻟﻐﻨﻰ واﻟﻌﺪم ﺑﻌﺪ اﳌﻠﻜﺔ أو اﳊﺎل واﻻﻧﺘﻘﺎل ﻣﻦ ﺻﻮرة وﺟﻮدﻳ ّﺔ‬
‫إﱃ ﻋﺪﻣﻬﺎ ﻻ إﱃ ﺻﻮرة أﺧﺮى ﻓﺈّن اﻟﺼﻮرة اﻷﺧﺮى ﻧﺼﻴﺐ اﻻﺳﻢ اﶈﻴﻲ‬
‫ﻓﺈّن اﻻﺳﺘﺤﺎﻻت اﻟﱵ ﺗﻠﺤﻖ اﻟﻜﻴﻔﻴّﺎت ﻗﺪ ﻳﻜﻮن ﻓﺴﺎد ﻣﺎ ﻓﺴﺪ ﻣﻨﻬﺎ ﺳﺒﺒًﺎ‬
‫ﻟﻮﺟﻮد ﺷﻲء آﺧﺮ ﻓﻨﻔﺲ ﻓﺴﺎدﻫﺎ ﻟﻼﺳﻢ اﳌﻤﻴﺖ وﻧﻔﺲ وﺟﻮد ﻣﺎ ﻛﺎن‬
 .‫اﻟﻔﺴﺎد اﳌﺬﻛﻮر ﺳﺒﺒﻪ ﻫﻮ ﻟﻼﺳﻢ اﶈﻴﻲ‬
The Death-Giver pertains to deficiency, dwindling, corruption, and the
decomposition of modalities, quantities, and correlations. It pertains to the
termination of times and motions, and to the alteration of states such as poverty
after wealth or lack after possession, and to the transition from an existential
form to a nonexistential one (but not to an alternative form). For transitioning
into an alternative form would belong to the share of the Life-Giver. After all,
when a transformation is associated with a modality, then the corruption it
undergoes may cause the existence of another thing. In that case, its corruption
pertains to the Death-Giver, whereas the existence that was caused by that
corruption pertains to the Life-Giver.

49.3 ٣،٤٩

‫ﻓﺎﻧﺘﺸﺎء اﻟﺴﺤﺎب ﻟﻼﺳﻢ اﶈﻴﻲ وﲢﻠ ّﻠﻪ ﻟﻼﺳﻢ اﳌﻤﻴﺖ وﻧﺰول اﻟﻘﻄﺮ ﻟﻼﺳﻢ‬
‫اﶈﻴﻲ وذﻫﺎب ﺻﻮرة ﻣﺎﺋﻴّﺘﻪ ﺑﺄن ﺗﺸﺮﺑﻪ اﻷرض ﻓﺘﺬﻫﺐ ﻛﻴﻔﻴّﺘﻪ ﻫﻮ ﻟﻼﺳﻢ‬
‫اﳌﻤﻴﺖ واﻏﺘﺬاء اﻟﻨﺒﺎت ﺑﻪ ﻫﻮ ﻟﻼﺳﻢ اﶈﻴﻲ وﲢﻮﻳﻞ اﻟﺒﺬرة ﻧﺒﺎﺗ ًﺎ ﻓﺎﻟﺘﺤّﻮل‬
‫ﻧﻔﺴﻪ ﻟﻼﺳﻢ اﳌﻤﻴﺖ وﳕّﻮ اﻟﻨﺒﺎت ﻟﻼﺳﻢ اﶈﻴﻲ واﻵﻓﺎت اﻟﱵ ﺗﻌﺮض ﻟﻠﻨﺒﺎت‬
‫ﻟﻼﺳﻢ اﳌﻤﻴﺖ واﻧﺘﻘﺎل اﻟﻨﺒﺎت إﱃ أن ﻳﻜﻮن ﻏﺬاًء ﻟﻠﺤﻴﻮان ﻫﻮ ﻟﻼﺳﻢ اﶈﻴﻲ‬
‫واﳉﻬﻞ ﻣﻦ اﳉّﻬﺎل ﻫﻮ ﻟﻼﺳﻢ اﳌﻤﻴﺖ واﻧﺼﺮام اﻟﺪﻧﻴﺎ وﻣﺎ ﻓﻴﻬﺎ ﻫﻮ ﻟﻼﺳﻢ‬
‫اﳌﻤﻴﺖ وﻗﻴﺎم اﻵﺧﺮة وﻣﺎ ﻓﻴﻬﺎ ﻫﻮ ﻟﻼﺳﻢ اﶈﻴﻲ وﻋﺎﱂ اﻟﺒﻘﺎء وﻋﺎﱂ اﳉﻨّﺔ‬
‫ﻟﻼﺳﻢ اﶈﻴﻲ وإدراك اﳌﻨﺎﻓﺮ ﰲ ﺟﻬﻨّﻢ وﻏﲑﻫﺎ ﻣﻦ ﻋﺪﻣﻴّﺎﺗﻪ ﻟﻼﺳﻢ اﳌﻤﻴﺖ‬
‫ووﺟﻮدﻳ ّﺎﺗﻪ ﻟﻼﺳﻢ اﶈﻴﻲ ﻓﺘﻠّﻬﺐ اﻟﻨﺎر ﰲ ذاﺗﻬﺎ ﻫﻮ ﻟﻼﺳﻢ اﶈﻴﻲ إذ ﺗﻠّﻬﺒﻬﺎ‬
‫ﺣﻴﺎﺗﻬﺎ وﺗﻔﺮﻳﻖ أﺟﺰاء ﻣﺎ ﻻﺑﺴﻬﺎ ﻣﻦ اﶈﱰﻗﺎت ﻫﻮ ﻟﻼﺳﻢ اﳌﻤﻴﺖ وﻧﻌﻴﻢ‬
.‫اﻵﺧﺮة ﻛﻠ ّﻪ ﻫﻮ ﻟﻼﺳﻢ اﶈﻴﻲ وﺑﻌﺾ ﻋﺬاب اﻵﺧﺮة ﻓﻘﻂ ﻫﻮ ﻟﻼﺳﻢ اﳌﻤﻴﺖ‬
Thus, the formation of clouds pertains to the Life-Giver, and their dissipation
pertains to the Death-Giver. Precipitation pertains to the Life-Giver, and the
disappearance of the form of water when it is absorbed by the earth and loses its
modality pertains to the Death-Giver. The nurturing of plants by underground
water pertains to the Life-Giver. The process of the transformation of seed into
plant pertains to the Death-Giver, whereas the growth of the plant pertains to
the Life-Giver. The blights that befall plants are from the Death-Giver, and the
process by which plants turn into nourishment for animals pertains to the Life-
Giver. The ignorance of ignorant persons pertains to the Death-Giver. The
passing of this world and everything upon it pertains to the Death-Giver. The
coming of the next world pertains to the Life-Giver, and the realm of
subsistence and the realm of the Garden pertain to the Life-Giver. The
perception of what is disagreeable in the Fire and other nonexistential things
pertains to the Death-Giver, while existential things are from the Life-Giver.
Thus, the blazing of the Fire within itself pertains to the Life-Giver, for its
blazing is its life, whereas the disintegration of its flammable parts pertains to
the Death-Giver. Bliss in the next world pertains entirely to the Life-Giver, and
only part of the torment of the next world pertains to the Death-Giver.

49.4 ٤،٤٩

‫اﻟﺬﻫﻨﻴّﺔ واﻟﺘﻨّﺒﻬﺎت‬ ‫وﻗﺒﻮل اﻟﻨﻔﺲ ﻟﺘﺼّﻮر اﳌﺘﺼّﻮرات اﻟﺬﻫﻨﻴّﺔ واﻟﺘﺼﺪﻳﻘﺎت‬

‫اﻟﻨﻔﺲ ﻟﺬﻟﻚ ﻫﻮ‬ ‫اﻟﺬﻫﻨﻴّﺔ ﻫﻮ ﻟﻼﺳﻢ اﶈﻴﻲ وﻧﺴﻴﺎن ذﻟﻚ أو ﻋﺪم ﻗﺒﻮل‬
‫واﳉﻮد ﻫﻤﺎ ﻟﻼﺳﻢ‬ ‫ﻟﻼﺳﻢ اﳌﻤﻴﺖ واﳌﻨﻊ واﻟﺒﺨﻞ ﻫﻮ ﻟﻼﺳﻢ اﳌﻤﻴﺖ واﻟﻌﻄﺎء‬
‫ﻗﺼﺪﺗﻪ اﳌﻮﺟﻮدات‬ ‫اﶈﻴﻲ وﻋﺎﱂ اﻟﻈﻬﻮر ﻟﻼﺳﻢ اﶈﻴﻲ وﻋﺎﱂ اﻟﺒﻄﻮن أﻳًﻀﺎ إذا‬
.‫ﻓﻬﻮ ﻟﻼﺳﻢ اﶈﻴﻲ وأّﻣﺎ إذا ﱂ ﺗﻘﺼﺪه ﻓﻬﻮ ﻟﻼﺳﻢ اﳌﻤﻴﺖ‬
The soul’s receptivity to conceptualizing mental concepts, affirmations, or
remarks pertains to the Life-Giver, whereas forgetting them, or the soul’s
unreceptivity for them, pertains to the Death-Giver. Stinginess and greed are
from the Death-Giver, whereas gift-giving and generosity are from the Life-
Giver. The realm of manifestation pertains to the Life-Giver, and the realm of
nonmanifestation also pertains to the Life-Giver, but with respect to those
existents that are made for it. The existents that are not made for manifestation
pertain to the Death-Giver.

49.5 ٥،٤٩
‫وﺣﺮﻛﺔ اﻹﻃﻼق اﻟﺬاﺗﻴّﺔ ﻫﻲ ﳊﺮﻛﺔ اﶈﻴﻲ وﻣﻘﺎﺑﻠﻬﺎ ﻣﻦ اﻟﺴﻜﻮن ﻫﻮ ﻟﻼﺳﻢ‬
‫اﶈﻴﻲ وﻋﺪﻣﻬﺎ ﻟﻼﺳﻢ اﳌﻤﻴﺖ وﺗﻮّﺟﻬﺎت اﻟﺼﻔﺎت واﻷﲰﺎء واﻷﻓﻌﺎل ﻫﻲ ﻟﻼﺳﻢ‬
‫اﶈﻴﻲ وﻋﺪﻣﻬﺎ ﻟﻼﺳﻢ اﳌﻤﻴﺖ وﺑﺪاﻳﺎت اﻷﺷﻴﺎء وﺗﻮّﺳﻄﻬﺎ ﻟﻼﺳﻢ اﶈﻴﻲ وﻧﻬﺎﻳﺎت‬
‫ذﻟﻚ ﻟﻼﺳﻢ اﳌﻤﻴﺖ واﻟﻜﻼم واﻷﻗﻮال ﻟﻼﺳﻢ اﶈﻴﻲ واﻟﺴﻜﻮت وﻋﺪم اﻟﻔﻬﻢ‬
‫ﻟﻼﺳﻢ اﳌﻤﻴﺖ واﻹﺻﻐﺎء ﻟﻠﻘﻮل وﻓﻬﻢ ﻣﻌﺎﻧﻴﻪ ﻟﻼﺳﻢ اﶈﻴﻲ وﻛﻼل اﻟﺬﻫﻦ وﻣﻼﻟﻪ‬
‫وﺗﺒﻠ ّﺪه وﺳﻬﻮه ﻟﻼﺳﻢ اﳌﻤﻴﺖ‪.‬‬
‫‪Moreover, the Essence’s unrestricted motion pertains to the motion of the‬‬
‫‪Life-Giver; and its counterpart, rest, also pertains to the Life-Giver, while its‬‬
‫‪absence pertains to the Death-Giver. The orientations of the qualities, names,‬‬
‫‪and acts pertain to the Life-Giver, while their nonexistence pertains to the‬‬
‫‪Death-Giver. The beginning and intermediary stages of things pertain to the‬‬
‫‪Life-Giver, and their end stages pertain to the Death-Giver. Discourse and‬‬
‫‪speech pertain to the Life-Giver; silence and non-apprehension pertain to the‬‬
‫‪Life-Giver. Listening to someone’s words and understanding their meanings‬‬
‫‪pertains to the Life-Giver; mental fatigue, weariness, stupidity, and negligence‬‬
‫‪pertain to the Death-Giver.‬‬

‫‪49.6‬‬ ‫‪٦،٤٩‬‬

‫‪٢‬‬ ‫واﻧﻔﻌﺎل اﻷﺟﺴﺎم اﻹﻧﺴﺎﻧﻴّﺔ ﻟﻔﻌﻞ اﻻﺧﺘﻼط‪ ١‬ﻟﻼﺳﻢ اﳌﻤﻴﺖ وﻓﻌﻞ اﻻﺧﺘﻼط‬
‫ﰲ ﻗﺎﺑﻠﻴّﺎﺗﻬﺎ ﻟﻼﺳﻢ اﶈﻴﻲ وﺗﻘﻬﻘﺮ اﻷﺧﻼط ﻟﺒﻨﻴﺔ‪ ٣‬ﻗﻮى ﻃﺒﻴﻌﺔ اﳉﺴﻢ اﻹﻧﺴﺎﻧﻲ‬
‫ّ‬
‫ودﻓﻌﻬﺎ ﻟﻸﺧﻼط ﻟﻼﺳﻢ اﶈﻴﻲ ودﺑﻴﺐ اﻟﱪء ﰲ اﻟﺴﻘﻢ ﻟﻼﺳﻢ اﶈﻴﻲ ودﺑﻴﺐ‬
‫اﻟﺴﻘﻢ ﰲ اﻟﺼّﺤﺔ ﻟﻼﺳﻢ اﳌﻤﻴﺖ وﻋﺎﱂ اﳉﻤﺎل ﻟﻼﺳﻢ اﶈﻴﻲ وﻋﺎﱂ اﳉﻼل أﻛﱶه‬
‫ﻟﻼﺳﻢ اﳌﻤﻴﺖ واﻟﺪم واﻟﺼﻔﺮاء ﻟﻼﺳﻢ اﶈﻴﻲ واﻟﺒﻠﻐﻢ واﻟﺴﻮداء ﻟﻼﺳﻢ اﳌﻤﻴﺖ‬
‫إّﻻ إذا ﻛﺎن ﺑﺎﻟﺒﻠﻐﻢ وﺑﺎﻟﺴﻮداء اﻋﺘﺪال ﻣﺎ ﺧﺎّص ﺑﺎﻟﻨﺴﺒﺔ إﱃ ﻣﺰاج ﺧﺎّص ﻓﻬﻮ‬
‫وﻫﻤﺎ ﻟﻼﺳﻢ اﶈﻴﻲ واﻟﺸﺠﺎﻋﺔ ﻟﻼﺳﻢ اﶈﻴﻲ واﳉﱭ ﻟﻼﺳﻢ اﳌﻤﻴﺖ واﳍّﻤﺔ‬
‫واﻟﺮأي واﻟﻴﻘﻈﺔ ﻟﻼﺳﻢ اﶈﻴﻲ واﻟﻔﺸﻞ واﻟﻜﺴﻞ واﳊﻴﺎء واﻟﱰاﺧﻲ ﻟﻼﺳﻢ اﳌﻤﻴﺖ‬
‫واﳍﺮب ﻟﻼﺳﻢ اﳌﻤﻴﺖ واﻟﻄﻠﺐ ﻟﻼﺳﻢ اﶈﻴﻲ واﳍّﻢ واﻟﻐّﻢ واﳊﺰن ﻟﻼﺳﻢ اﳌﻤﻴﺖ‬
‫واﻟﺴﺮور واﻟﻄﺮب واﻟﻨﺸﻮة ﻟﻼﺳﻢ اﶈﻴﻲ واﻟﻔﺼﺎﺣﺔ واﻟﺒﻴﺎن ﻟﻼﺳﻢ اﶈﻴﻲ واﻟﻌﻲ‬
ّ
‫واﻟﻠﻜﻨﺔ ﻟﻼﺳﻢ اﳌﻤﻴﺖ وﺣﺮﻛﺎت اﻟﻀﻼل ﻣﻮت ﻣﺘﺘﺎﺑﻊ وﺳﻜﻮﻧﻬﺎ ﺣﻴﺎة وﻫﻤﻴّﺔ‬
‫ﻓﺎﻷّول ﻟﻼﺳﻢ اﶈﻴﻲ واﻟﺜﺎﻧﻲ ﻟﻼﺳﻢ اﳌﻤﻴﺖ واﻟﱪازخ اﻟﱵ ﺑﲔ اﻷﺷّﻌﺔ واﻟﻀﻼل‬
‫ﻟﻼﺳﻢ اﳌﻤﻴﺖ وﻧﻔﺲ اﻷﺷّﻌﺔ وﻧﻔﺲ اﻟﻀﻼل ﻟﻼﺳﻢ اﶈﻴﻲ وﲢﻠ ّﻞ اﻷﻋﺮاض ﻣﻦ‬
.‫ﺟﻮاﻫﺮﻫﺎ ﻛﻠ ّﻪ ﻟﻼﺳﻢ اﳌﻤﻴﺖ وﺧﻠﻘﻬﺎ ﻛﻠ ّﻪ ﻟﻼﺳﻢ اﶈﻴﻲ‬
.‫ ﻟﺘﻨّﺒﻪ‬:‫ و‬،‫ آ‬٣ .‫ اﻷﺧﻼط‬:‫ و‬٢ .‫ اﻷﺧﻼط‬:‫ و‬١
The reaction of human bodies to the commingling of the humors pertains to
the Life-Giver, and the act of commingling within the parts that are receptive to
it also pertains to it. The backward movement of the humors into the structures
of the natural faculties of the human body and how these faculties repel the
humors pertain to the Life-Giver. The penetration of a cure into an illness
pertains to this name, but the penetration of illness into health pertains to the
Death-Giver. The realm of beauty pertains to the Life-Giver. The realm of
majesty mostly pertains to the Death-Giver. Blood and yellow bile pertain to
the Life-Giver. Phlegm and black bile pertain to the Death-Giver, except when
phlegm and black bile establish an equilibrium specific to a particular
constitution, when the equilibrium as well as the phlegm and black bile are
from the Life-Giver. Courage pertains to the Life-Giver, and cowardice pertains
to the Death-Giver. Saintly aspirations, dreams, and states of wakefulness
pertain to the Life-Giver. Weakness, indolence, bashfulness, and laxity pertain
to the Death-Giver. Flight pertains to the Death-Giver, and seeking pertains to
the Life-Giver. Concern, sorrow, and sadness pertain to the Death-Giver. Joy,
delight, and rapture pertain to the Life-Giver. Eloquence and clear speech
pertain to the Life-Giver. Ineloquence and stammering pertain to the Death-
Giver. The movements of the misguided are successive deaths, and their rest is
an illusory life. The latter therefore pertains to the Life-Giver, and the former
pertains to the Death-Giver.305 The thresholds between radiance and darkness
pertain to the Death-Giver, while the rays and the darkness themselves pertain
to the Life-Giver. The dissolution of accidental qualities from their substances
always pertains to the Death-Giver; and their creation pertains entirely to the
Life-Giver.
 49.7 ٧،٤٩

‫ﻂ وﻣﺎ ﺳﻴﻜﻮن‬ ّ ‫واﻋﻠﻢ أّن اﻟﻌﺪم اﳌﻄﻠﻖ ﻟﻴﺲ ﻟﻪ ﺣﻘﻴﻘﺔ ﻓﻬﻮ ﻣﺎ ﻛﺎن ﻗ‬
‫أﺑًﺪا ﻓﻠﻼﺳﻢ اﳌﻤﻴﺖ ﺑﻪ ﺗﻌﻠ ّﻖ ﻣﺎ وﻫﻤﻲ ﻻ ﺣﻘﻴﻘﻲ وأّﻣﺎ اﻷﻋﺪام اﻹﺿﺎﻓﻴّﺔ‬
ّ ّ
‫ﻓﻬﻲ ﰲ اﻷذﻫﺎن ﻟﻼﺳﻢ اﶈﻴﻲ وﰲ اﻷﻋﻴﺎن ﻟﻼﺳﻢ اﳌﻤﻴﺖ وﻛّﻞ ﻣﺎ ﻗﺪ ﻛﺎن‬
‫وﻣﻀﻰ ﻓﻬﻮ ﻟﻼﺳﻢ اﳌﻤﻴﺖ وﻛّﻞ ﻣﺎ ﺳﻴﺄﺗﻲ ﻓﻬﻮ ﻟﻼﺳﻢ اﶈﻴﻲ واﳌﻤﻜﻨﺎت ﻛﻠ ّﻬﺎ‬
‫اﳌﺘﺴﺎوﻳﺔ اﻟﻄﺮﻓﲔ ﺟﺎﻧﺐ اﻟﻮﺟﻮد ﻣﻨﻬﺎ ﻟﻼﺳﻢ اﶈﻴﻲ وﺟﺎﻧﺐ اﻟﻌﺪم ﻣﻨﻬﺎ ﻟﻼﺳﻢ‬
‫اﳌﻤﻴﺖ وﺣﻀﺮة اﻻﺳﻢ اﷲ ﺗﻌﺎﱃ ﳑّﺎ ﲣﺘّﺺ ﻣﺮاﺗﺒﻪ دون ﺛﺒﻮﺗﻬﺎ اﻟﺬﻫﻨﻴّﺔ ﻫﻮ‬
‫ﻟﻼﺳﻢ اﳌﻤﻴﺖ وﺣﻀﺮة اﻻﺳﻢ اﻟﺮﺣﻢـٰن ﳌﺎ ﳜﺘّﺺ ﻣﺮﺗﺒﺎﺗﻪ اﻟﻮﺟﻮدﻳ ّﺔ ﻫﻮ ﻟﻼﺳﻢ‬
.‫اﶈﻴﻲ واﷲ أﻋﻠﻢ‬
Absolute nonexistence has no reality, for it never was and never will be. The
Death-Giver thus has a type of illusory association with it, not a real one.
Relative nonexistents pertain to the Life-Giver within the mind, and to the
Death-Giver within the entities themselves. Moreover, everything that was and
has passed pertains to the Death-Giver, and everything that will come to be
pertains to the Life-Giver. Possibles that are equal at both ends pertain to the
Life-Giver in terms of existence, and to the Death-Giver in terms of
nonexistence. That which is specific to the levels of Allāh’s presence, not its
mental immutability, pertains to the Death-Giver. That which is specific to the
existential levels of the All-Merciful pertains to the Life-Giver. And God knows
best.

‫اﲰﻪ اﻟﻮﻛﻴﻞ ﺗﺒﺎرك وﺗﻌﺎﱃ‬

Al-Wakīl: The Trustee

50.1 ١،٥٠

‫ﻫﻮ آﺧﺮ اﺳﻢ ﺧّﺮﺟﻪ اﻷﺋّﻤﺔ اﻟﺜﻼﺛﺔ ﻣﻦ ﺳﻮرة آل ﻋﻤﺮان ﻓﻬﻮ ﻛﻤﺎل اﻻﺛﲏ‬
‫َﺣْﺴُﺒَﻨﺎ ٱﷲُ َوﻧِْﻌَﻢ‬ ‫ﲰﺎ ﻓﻴﻬﺎ وﻣﻮﺿﻌﻪ ﻣﻨﻬﺎ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ }ﻗَﺎﻟ ُﻮا‬
ً ‫ﻋﺸﺮ ا‬
.{‫ٱﻟ َْﻮِﻛﻴُﻞ‬
This is the last of twelve names from the Surah of the House of ʿImrān cited by
the three scholars. It occurs in this verse: «They say: “God is sufficient for us,
and an excellent Trustee is He”».306

50.2 ٢،٥٠

‫وﻣﻦ اّﲣﺬ اﳊّﻖ ﺗﻌﺎﱃ وﻛﻴًﻼ ﰲ ﻣﻘﺎم اﻷﻣﺮ وﻫﻮ ﻗﻮﻟﻪ ﺗﻌﺎﱃ }َﻓﭑِﱠﲣْﺬُه‬
‫َوِﻛﻴًﻼ{ ﻓﻬﻢ أﻫﻞ اﻟﺘﻮﻛ ّﻞ ﻋﻠﻰ اﷲ ﻋّﺰ وﺟّﻞ ﻣﻦ اﻟﻌّﺒﺎد وﻟﻮﻻ اﻹذن ﰲ اّﲣﺎذ‬
.‫اﳊّﻖ ﺗﻌﺎﱃ وﻛﻴًﻼ ﻟﻜﺎن اﻷدب ﺗﺮﻛﻪ‬
Those who take the Real as their trustee in response to the command of the
verse «so take Him as your Trustee»307 are those worshippers who trust in
God. Were it not for the permission to take the Real as one’s Trustee, the
proper courtesy would be to refrain from doing so.

50.3 ٣،٥٠

‫وأّﻣﺎ ﻣﻦ اّﲣﺬه ﺗﻌﺎﱃ وﻛﻴًﻼ ﺣﺴﻦ ﻇّﻦ ﺑﻪ أﻧ ّﻪ ﳚﻮد ﻋﻠﻴﻪ ﺗﻌﺎﱃ ﲟﺎ ﻟﻮ‬
‫ﻛﺎن ﻟﻪ وﻛﻴﻞ ﻏﲑه ﻗﺎدر ﱂ ﻳﺘﺠﺎوزه ﻓﻬﺬا ﻫﻮ ﻣﻦ ﻣﻘﺎم اﻟﺘﺼّﻮف وﻫﻮ ﻓﻮق‬
‫ﻣﻘﺎم اﻟﻌﺎﺑﺪﻳﻦ ﻓﺈّن ﺣﺴﻦ اﻟﻈّﻦ ﺧﻠﻖ ﲨﻴﻞ وﻫﻮ ﻣﻦ أوﺻﺎف اﻟﺼﻮﻓﻴّﺔ وﻟﻮ ﱂ‬
‫ﻳﺮد اﻹذن ﺑﻪ ﱂ ﻳﻜﻦ اﻋﺘﻤﺎده ﺳﻮء أدب ﻛﻤﺎ ﻟﻮ ُﻓﺮض ذﻟﻚ ﰲ ﻣﻘﺎم‬
.‫اﻟﻌّﺒﺎد‬
Then there is the one who takes Him as his Trustee out of a belief rooted in
the good opinion that He is munificent toward him so that this individual
would look no further were there an able trustee other than God. This is the
station of Sufism, which is above the station of the worshippers. For it is a
beautiful character trait to hold a good opinion, and it is one of the qualities of
the Sufis. Moreover, even if permission were not given to take God as a
Trustee, the Sufi’s reliance upon God would not count as a lack of courtesy as
this form of trusteeship is only appropriate for worshippers.

50.4 ٤،٥٠

‫وأّﻣﺎ ﻣﺎ ﻓﻮق اﻟﺘﺼّﻮف ﻣﻦ ﻣﻘﺎم اﶈّﺒﺔ ﻓﺎﶈّﺐ إذا اّﲣﺬه وﻛﻴًﻼ ﻓﻘﺪ ﺑﺎﻳﻦ‬
‫أﺣﻮال اﶈّﺒﺒﲔ وﻫﻮ ﰲ ﺳﻮء أدب أﺷّﺪ ﻣﻦ أﺣﻮال أﻫﻞ ﻣﻘﺎم اﻟﻌﺒﺎدة إن ﻟﻮ‬
‫ﱂ ﻳﺆذن ﳍﻢ ﰲ اّﲣﺎذه وﻛﻴًﻼ وذﻟﻚ ﻷّن اﶈّﺐ ﻻ ﺗﺒﻘﻰ ﻓﻴﻪ ﻓﻀﻠﺔ ﻋﻦ‬
‫ﳏﺒﻮﺑﻪ ﻳﺘﻮّﺟﻪ ﺑﻬﺎ إﱃ ﻣﺎ ﻳﻮﻛ ّﻠﻪ ﻓﻴﻪ ﻓﻼ ﺗﺘﻮّﺟﻪ ﻟﻪ ﻧﺴﺒﺔ إﱃ اﻻﺳﻢ اﻟﻮﻛﻴﻞ‬
.‫ﻣﻦ ﻣﻘﺎم ﻣﻦ ﺻّﺤﺖ ﳏّﺒﺘﻪ‬
As for what lies beyond Sufism—namely, the station of love—if the lover
takes Him as his Trustee he thereby forsakes the state of lover, and exhibits
discourtesy more grave than it would be for those in the station of worship, had
they not been permitted to take Him as their Trustee. The lover has no
remnant left to entrust to His Beloved. As such, for those whose love is genuine
in this station there is no relation to the Trustee.

50.5 ٥،٥٠

‫وأّﻣﺎ ﻓﻮق ﻣﻘﺎم اﶈّﺒﺔ وﻫﻮ ﻣﻘﺎم اﻟﻌﺮﻓﺎن ﻓﺎﻟﻌﺎرف ﰲ ﻫﺬا اﳌﻘﺎم ﻳﺸﻬﺪ‬
‫اﳊّﻖ ﺗﻌﺎﱃ ﺷﻬﻮًدا ﲝﺴﺐ ﻣﻘﺎﻣﻪ ﻓﲑاه ﻳﻘﻮم ﻋﻨﻪ ﲟﺎ ﻫﻮ ﻳﻘﻮم ﺑﻪ اﻟﻮﻛﻴﻞ‬
‫ﺎ ﻻ ﻣﻨﺪوﺣﺔ ﻋﻨﻪ ﻓﺎﻻﺳﻢ اﻟﻮﻛﻴﻞ ﰲ‬ ‫ﻓﻴﻜﻞ اﻷﻣﺮ إﻟﻴﻪ ﺗﻌﺎﱃ ﺗﻜﻼﻧ ًﺎ ﻳﺮاه ﺿﺮورﻳ‬
‫ﻫﺬا اﳌﻘﺎم أﺷّﺪ ﻇﻬﻮًرا وأﺧﻔﻰ ﺣﻘﻴﻘﺔ أّﻣﺎ ﺷّﺪة ﻇﻬﻮره ﻓﻸّن اﻟﻌﺎرف ﻳﺮى‬
‫اﳊّﻖ ﺗﻌﺎﱃ ﻗﺎﺋًﻤﺎ ﻋﻨﻪ ﻣﻘﺎم اﻟﻮﻛﻴﻞ رؤﻳﺔ أﻇﻬﺮ ﻣﻦ اﳊّﺲ وأّﻣﺎ أﻧ ّﻬﺎ أﺧﻔﻰ‬
‫ﺣﻘﻴﻘﺔ ﻓﻸّن اﻟﻮﻛﺎﻟﺔ إّﳕﺎ ﺗﻜﻮن ﲟﻮ ِﻛ ّﻞ واﳌﻮﻛ ﱠﻞ ﻫﻨﺎ ﻗﺪ ﻓﲏ ﺑﻌﺾ رﲰﻪ ﻓﺬﻫﺐ‬
.‫ﺎز‬‫ﻣﻦ إﻧﺎﺋﻪ اﳌﻮ ِﻛ ّﻞ ﲟﻘﺪار ﻣﺎ اﳕﺤﻰ ﻣﻦ رﲰﻪ ﻓﺒﻘﻲ اﻟﺘﻮﻛ ّﻞ ﻧﺎﻗًﺼﺎ ﻳﺸﺒﻪ ا‬
As for recognition, which lies above the station of love—the recognizer in
this station witnesses the Real in respect to where he stands. He sees God
attending on his behalf in the same way as the Trustee does. Thus he entrusts
his affairs to Him, putting Him in charge out of unavoidable necessity. The
Trustee in this station is therefore more intensely manifest, just as its reality is
more hidden. It is intensely manifest because the recognizer sees, with more
clarity than in the sensory realm, that the Real attends to him in the station of
the Trustee. It is hidden in its reality because entrusting can only come from
someone who entrusts, and in this case the entruster has passed away from
some of the traces of his lower human nature, and thus, to the extent that his
traces are obliterated, entrusting has disappeared from his vessel. The trust
remains deficient, appearing to be, as it were, metaphorical.

50.6 ٦،٥٠

‫ﻓﺈذا ﻓﲏ رﺳﻢ اﻟﻌﺎرف ﻛﻠ ّﻪ ﱂ ﻳﺒﻖ ﻫﻨﺎك وﻛﺎﻟﺔ ﻓﻴﻨﺘﻘﻞ ﺣﻜﻢ اﻟﻮﻛﻴﻞ إﱃ‬
‫ﺣﻜﻢ اﳌﻮ ِﻛ ّﻞ ﻓﻴﺼﲑ اﻟﻔﺮع أﺻًﻼ ﻛﻤﺎ ﱂ ﻳﺰل وﻳﺼﲑ اﻷﺻﻞ ﻓﺮًﻋﺎ ﻳﺮﺟﻊ إﱃ‬
‫اﻟﺼﻔﺔ وإذا ﻛﺎن اﻟﻮﻛﺎﻟﺔ ﺳﺎﻗﻄﺔ ﰲ ﺣّﻖ اﻟﻌﺎرف ﻓَﻸْن ﺗﻜﻮن ﺳﺎﻗﻄﺔ ﰲ ﺣّﻖ‬
.‫اﻟﻮاﻗﻒ ﻣﻦ ﺑﺎب اﻷوﱃ ﻓﻜﻴﻒ ﻣﻦ ﻓﻮق اﻟﻮاﻗﻒ‬
No entrusting remains when the trace of the recognizer passes away entirely.
Thereupon, the property of the Trustee passes onto the property of the
entruster. The branch then becomes the root, as it always was, and the root
becomes the branch that stems from the divine attribute. Moreover, if
entrusting is absent in the case of the recognizer, it is even less applicable in the
case of the halter who has completed the journey to God, which is to say
nothing of the one above the halter.308

50.7 ٧،٥٠

‫واﻋﻠﻢ أّن اﻷﲰﺎء ﻛﻠ ّﻬﺎ ﻧﺎﻓﻌﺔ ﻷﻫﻞ اﻟﺬﻛﺮ ﻣﻦ اﳌﺘﻮّﺟﻬﲔ إﱃ اﳊّﻖ ﺳﺒﺤﺎﻧﻪ‬
‫ﻟﻜّﻦ ﻟﻜّﻞ اﺳﻢ ﺧﺎّﺻﻴّﺔ ﰲ اﻟﻨﻔﻊ أو ﺧﻮاّص واﳋﻮاّص اﳌﺬﻛﻮرة ﻳﻨﺘﻔﻊ ﺑﻬﺎ ﻣﻦ‬
‫ﳛﺘﺎج إﻟﻴﻬﺎ وﺑﻌﺾ ﺧﻮاّﺻﻬﺎ ﻣﺎ ﻻ ﻳﻠﻴﻖ ﺑﻜّﻞ ﻣﻘﺎم ﺑﻞ ﻛّﻞ ﻣﻦ ﻟﻪ ﻣﻘﺎم ﰲ‬
‫اﻟﺴﻠﻮك وﻃﻠﺐ ﻣﻨﻬﺎ اﻻﺳﻢ اﻟﺬي ﻣﻦ ﺧﻮاّﺻﻪ أن ﻳﻨﺘﻔﻊ ﺑﻪ ذﻟﻚ اﻟﺴﺎﻟﻚ‬
‫ﺣﺘ ّﻰ ﻟﻮ ﺗﻌﺎﻃﻰ ذﻛﺮ اﺳﻢ ﻳﻜﻮن ﺧﺎّﺻﻴّﺘﻪ ﻣﻀﺎّدة ﻟﻼﺳﻢ اﻟﻨﺎﻓﻊ ﻟﻪ ﻻﻧﻀّﺮ‬
‫ﺑﺬﻛﺮه ﻓﻴﻤﺎ ﻳﺮوﻣﻪ ﻻ ﻣﻄﻠﻘ ًﺎ وﰲ ﻫﺬا اﳌﻌﻨﻰ ﳛﺘﺎج إﱃ اﻟﺸﻴﺦ اﳌﺮﺑ ّﻲ ﻟﻴﻌﻄﻴﻪ‬
 .‫ﻣﻦ اﻷذﻛﺎر ﻣﺎ ﻳﻨﺎﺳﺐ اﺳﺘﻌﺪاده‬
Moreover, all the names are beneficial for those who invoke and turn their
attentiveness toward the Real. However, each name has one or more beneficial
effects. These effects are beneficial for those who are in need of them, but
certain effects are not appropriate for every station. In fact, for whoever has a
station in wayfaring and seeks to benefit from a name whose properties are
beneficial to him, if he takes up the invocation of a name whose specific benefit
is contrary to the name that benefits him, then he would be harmed by his
invocation in that specific sense, but not in a general manner. But in this
situation he would be in need of a master to give him the invocations
appropriate to his level of preparedness.

50.8 ٨،٥٠

‫وﻛﻨﺖ ﻋﻨﺪ ﻛﺘﺎﺑﺔ ﻫﺬا اﻻﺳﻢ وﻣﺎ ﻗﺒﻠﻪ ﻣﻌﺮًﺿﺎ ﻋﻦ ذﻛﺮ ﺧﻮاّص اﻷﲰﺎء‬
‫ﰲ ﺣّﻖ اﻟﺴﺎﻟﻜﲔ إﱃ اﷲ ﺗﻌﺎﱃ ﻓﻨّﺒﻬﲏ ﻟﺬﻛﺮ ذﻟﻚ أﺧﻲ ﰲ اﷲ ﺗﻌﺎﱃ وﰲ‬
‫اﳋﺮﻗﺔ اﻟﺸﺮﻳﻔﺔ ﺧﺎدم ﺷﻴﺨﻨﺎ اﻟﺸﻴﺦ اﻟﻮارث ﻗﻄﺐ اﳊﻘﻴﻘﺔ ﺻﺪر اﻟﺪﻳﻦ ﳏّﻤﺪ‬
‫ﺑﻦ إﺳﺤﺎق رﺿﻲ اﷲ ﻋﻨﻪ وﻫﻮ اﻟﺴﻴّﺪ اﻟﻌﺎرف ﺿﻴﺎء اﻟﺪﻳﻦ ﳏّﻤﺪ ﺑﻦ‬
‫ﳏﻤﻮد ﻣﺘ ّﻊ اﷲ ﺑﻄﻮل ﺣﻴﺎﺗﻪ ﻓﺸﻌﺮت ﻣﻦ ﻫﺬا اﻻﺳﻢ أن أذﻛﺮ اﳋﻮاّص وأﳊﻖ‬
‫ﻓﻴﻤﺎ ﺳﻠﻒ ﻣﻦ اﻷﲰﺎء ﺣﻮاﺷﻲ ﰲ ﻣﻌﺎﻧﻲ اﳋﻮاّص أﻳًﻀﺎ ﻟﻨﻜﻮن ﻗﺪ ذﻛﺮﻧﺎ‬
‫ﺧﻮاّص اﻷﲰﺎء ﻛﻠ ّﻬﺎ ﰲ ﻣﻌﻨﻰ اﻟﺴﺎﻟﻜﲔ ﻻ ﻏﲑ وإّﻻ ﻓﻠﻬﺎ ﺧﻮاّص أﺧﺮى ﱂ‬
.‫ﻧﺘﻌّﺮض ﻟﺬﻛﺮﻫﺎ‬
When writing on this and the previous names, I refrained from mentioning
the specific characteristics of the names for the wayfarers to God. Then I was
approached by my spiritual brother, the servant of our master the inheritor
shaykh and axial saint Ṣadr al-Dīn Muḥammad ibn Isḥāq (God be pleased with
him)—namely, the esteemed recognizer Ḍiyāʾ al-Dīn Muḥammad ibn Maḥmūd
(God give us the joy of prolonging his life). So I decided from the point of this
name onward to mention these specific characteristics, and to add a gloss about
the meanings of the specific characteristics of the other names as well, so that
we will have mentioned the specific characteristics of all the names in the case
of the wayfarers alone. For the names do have specific characteristics that we
will not mention.

50.9 ٩،٥٠

‫ﻓﻨﻘﻮل إّن اﻻﺳﻢ اﻟﻮﻛﻴﻞ ﺗﻘّﺪس ذﻛﺮه إّﳕﺎ ﻳﻨﺘﻔﻊ ﺑﻪ ﻣﻦ اﻟﺴﺎﻟﻜﲔ ﻣﻦ ﻏﻠﺐ‬
‫ﻋﻠﻴﻪ ﺗﻌﺎﻃﻲ اﻷﺳﺒﺎب وأراد ﺷﻴﺨﻪ أن ﻳﻨﻘﻠﻪ ﻋﻨﻬﺎ إﱃ اﻟﺘﺠﺮﻳﺪ ﻟﻌﻠﻤﻪ ﲟﻨﻔﻌﺔ‬
‫ذﻟﻚ ﻋﻨﺪه ﻓﻬﻮ ﻳﻨﻘﻠﻪ إﱃ ذﻛﺮ اﻻﺳﻢ اﻟﻮﻛﻴﻞ ﻣﻦ ﻏﲑ أن ﻳﻌﻠﻢ ﻣﻘﺼﻮده ﰲ‬
‫ذﻟﻚ ﻓﺈّن اﻟﺴﺎﻟﻚ إذا داوم ذﻛﺮ ﻫﺬا اﻻﺳﻢ ﻃﻠﺐ اﻻﻧﺘﻘﺎل إﱃ اﻟﺘﺠﺮﻳﺪ ﻣﻦ‬
‫ﻧﻔﺴﻪ وﻋﺰﻓﺖ ﻧﻔﺴﻪ ﻋﻦ اﻷﺳﺒﺎب ﻓﱰﻛﻬﺎ ﻣﻦ ﻗﻠﺒﻪ ﺣﺘ ّﻰ ﻟﻮ أﻣﺮ اﻟﺸﻴﺦ‬
.‫ﺑﱰﻛﻬﺎ ﻗﺒﻞ ﺗﻌﺎﻃﻴﻪ ذﻛﺮ ﻫﺬا اﻻﺳﻢ ﺷّﻖ ﻋﻠﻴﻪ ذﻟﻚ ورّﲟﺎ اﻣﺘﻨﻊ واﻧﻘﻄﻊ‬
Thus we say: The Trustee, may its invocation be hallowed, is especially
beneficial to those wayfarers who are given to the pursuit of worldly ends and
whose shaykh wants them to transition from the world of means309 to full
withdrawal from the world, knowing that it will be beneficial. Thus he ensures
he transitions to invoking the Trustee, even though the wayfarer does not know
his shaykh’s aim. For when the wayfarer persists in invoking this name, he
himself asks to withdraw from the world. His soul turns away from the world of
means and his heart abandons them. It would cause him hardship if the shaykh
were to command him to abandon the world of means before practicing the
invocation of this name, and the wayfarer might refuse and cut himself off.

50.10 ١٠،٥٠

‫ﻓﺈن ﻻزم ﻫﺬا اﻟﺬﻛﺮ ﺗﺮﻗ ّﻰ ﺑﻪ ﻫﺬا اﻟﺬﻛﺮ إﱃ ﺳﻘﻮط اﻟﻮﻛﺎﻟﺔ إّﻣﺎ ﺑﺎﻟﻌﺮﻓﺎن‬
‫وإّﻣﺎ ﺑﺎﻟﻮﻗﻔﺔ وﻋﻼﻣﺔ اﻟﺘﺠﺮﻳﺪ ﺑﺼّﺤﺔ اﻟﺘﻮﻛ ّﻞ ﻋﻠﻰ اﷲ اﻟﻮﻛﻴﻞ ﺳﺒﺤﺎﻧﻪ أّﻻ‬
‫ﻳﻀﻄﺮب اﻟﺴﺎﻟﻚ ﻋﻨﺪ اﻟﻔﺎﻗﺔ وﻻ ﳜﺘﻠﻒ ﺣﺎﻟﻪ ﻋﻨﺪ اﳌﺼﻴﺒﺔ وﻻ ﻳﺘ ّﻬﻢ اﻟﻮﻛﻴﻞ‬
‫ﺳﺒﺤﺎﻧﻪ ﻓﻴﻤﺎ ﳚﺪ ﻣﻦ ﺷّﺪة ﺗﻌﺮض أو واﻗﻌﺔ ﺗُﻔﺮض ﺑﻞ ﻳﺮى أّن اﻟﻮﻛﻴﻞ‬
‫ﲑا ﻣﻨﻬﺎ ووﻗﺎه ﺑﺎﳊﺎدﺛﺎت ﻣﺎ ﻫﻮ أﺗﻌﺐ ﻣﻨﻬﺎ‬ ً ‫ﺳﺒﺤﺎﻧﻪ ﻋّﻮﺿﻪ ﻋﻦ اﻟﻔﺎﻧﻴﺎت ﺧ‬
‫ﺣﺘ ّﻰ ﻳﺬﻫﻞ ﻋﻨﻬﺎ ﻣﺎ دام ﰲ ﻣﻘﺎم دون اﻟﻌﺮﻓﺎن ﻓﺄّﻣﺎ إن ُأﳊﻖ ﺑﺎﻟﻌﺎرف ﻓﻬﻮ‬
‫وﰲ إﻋﻄﺎء ﻣﺴﺘﺤﻘّﻪ‬ ‫ﻳﺮى اﻟﻮﻛﻴﻞ ﺳﺒﺤﺎﻧﻪ ﻗﺎﺋًﻤﺎ ﺑﺎﻻﺳﻢ اﳌﻘﺴﻂ ﺗﻌﺎﱃ ﰲ ﺣﻘّﻪ‬
‫ورﻗ ّﺎه اﳊّﻖ ﺗﻌﺎﱃ ﺑﻪ‬ ‫ﻓﻴﺜﺒﺖ ﺑﺎﷲ ﻻ ﺑﻨﻔﺴﻪ وﻛﺎن ﻣﻊ اﷲ ﺗﻌﺎﱃ ﻻ ﻣﻊ ﺣّﺴﻪ‬
‫ﻛﺎن اﳊّﻖ ﺗﻌﺎﱃ ﰲ‬ ‫إﱃ ﻣﺮاﺗﺐ ﻗﺪﺳﻪ ﺣﺘ ّﻰ ﻳﻜﻮن وﻻ ﺷﻲء ﻣﻌﻪ ﻛﻤﺎ‬
.‫ﺷﻬﻮده وﻻ ﺷﻲء ﻣﻌﻪ واﳊّﻖ ﻳﻘﻮل اﳊّﻖ‬
Continued practice of this invocation advances him to the point where he
eliminates his entrusting either through direct recognition or through reaching
the station of halting. Moreover, the sign of genuine withdrawal from the world
with sound trust in God, the Trustee, is that the wayfarer does not become
agitated by poverty, nor does his state change because of an affliction, nor does
he have doubts in the Trustee when a hardship befalls him or when an
unfortunate incident imposes itself upon him. Rather, he sees that the Trustee
has replaced transient things with more permanent ones, and so has shielded
him from other events that would have caused him greater suffering. Thus he
overlooks his afflictions as he continues to advance in stations short of the
station of recognition. But if he is brought to the station of the recognizer, he
sees that for him the Trustee subsists through the Just, bestowing that which is
rightfully deserved. He thereby stands firm through God, not through himself,
and remains with God, not with his sensory faculties. The Real then advances
him through the levels of His holiness to the point that “God was, and there was
nothing with Him,” just as in his witnessing the Real was, and there was nothing
with Him; and the Real says what is real.310
 ‫ﺳﻮرة اﻟﻨﺴﺎء‬

‫‪The Surah of Women‬‬

‫‪51.0‬‬ ‫‪٠،٥١‬‬

‫وﻓﻴﻬﺎ ﲦﺎﻧﻴﺔ أﲰﺎء‬

‫ذﻛﺮ ﻣﺎ ورد ﰲ ﺳﻮرة اﻟﻨﺴﺎء ﻣﻦ اﻷﲰﺎء اﻹٰﳍﻴّﺔ‬
‫‪Discussion of the eight names mentioned in the Surah of Women.‬‬

‫اﲰﻪ اﻟﺮﻗﻴﺐ ﺗﺒﺎرك وﺗﻌﺎﱃ‬

‫‪Al-Raqīb: The Watchful‬‬

‫‪51.1‬‬ ‫‪١،٥١‬‬

‫اﻵﻳﺔ اﻟﱵ ﻫﻮ ﻓﻴﻬﺎ ﻗﻮﻟﻪ ﺗﻌﺎﱃ } ِإﱠن ٱﷲَ ﻛَﺎَن َﻋﻠ َﻴُْﻜْﻢ َرِﻗﻴﺒًﺎ{ واﺗ ّﻔﻖ ﻋﻠﻰ‬
‫إﻳﺮاده اﻷﺋّﻤﺔ اﻟﺜﻼﺛﺔ وﻟﻼﺳﻢ اﻟﺮﻗﻴﺐ ﺗﺒﺎرك وﺗﻌﺎﱃ ﻧﺴﺐ إﱃ اﻟﻌّﺒﺎد ﲣﺘﻠﻒ‬
‫ﲝﺴﺐ اﺧﺘﻼف ﻣﺮاﺗﺒﻬﻢ ﻓﺒﻌﻀﻬﺎ ﰲ ﻋﺎﱂ اﳊﺠﺎب وﺑﻌﻀﻬﺎ ﰲ ﻋﺎﱂ اﻟﻜﺸﻒ‬
‫ﻓﺄّﻣﺎ ﻣﺮاﺗﺐ اﳊﺠﺎب ﻓﻤﺜﻞ ﻣﺎ ﻳﺆﻣﻦ ﺑﻪ أﻫﻞ اﻹﳝﺎن ﻣﻦ اﻃ ّﻼع اﻟﺒﺎري ﺗﻌﺎﱃ‬
‫ﻋﻠﻰ ﻇﻮاﻫﺮﻫﻢ وﺑﻮاﻃﻨﻬﻢ وأﻧ ّﻪ ﺗﻌﺎﱃ }ﻳَْﻌﻠ َُﻢ ٱﻟِّﺴﱠﺮ َوَأْﺧَﻔﻰ{ واﻹﳝﺎن ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ‬
‫ﲬَﺴٍﺔ ِإﱠﻻ ُﻫَﻮ َﺳﺎِدُﺳُﻬْﻢ َوَﻵ‬ ‫ٍ‬ ‫ِ‬
‫}َﻣﺎ ﻳَُﻜﻮُن ﻣﻦ ﱠﳒَْﻮٰى ﺛَﻠ َٰﺜ َﺔ ِإﱠﻻ ُﻫَﻮ َراﺑُِﻌُﻬْﻢ َوَﻻ َ ْ‬
‫ﻣﺘﻮّﱄ ﻫﺬه اﳌﺮاﺗﺐ‬ ‫ِإﱠﻻ ُﻫَﻮ َﻣَﻌُﻬْﻢ{ اﻵﻳﺔ ﻓﺎﻟﺮﻗﻴﺐ‬ ‫َٰذﻟَِﻚ َوَﻵ َأﻛ ْ َ َﱶ‬ ‫َأْدﻧ َﻰ ِﻣﻦ‬
ٰ
{‫َﻋﻨُْﻪ ِﻣﺜ َْﻘﺎُل َذﱠرٍة‬ ‫اﻟﻌﻠﻴﻢ واﻻﺳﻢ اﻟﻌﻠﻴﻢ }َﻻ ﻳَْﻌُﺰُب‬ ‫ﻷﻧ ّﻪ ﺗﺎﺑﻊ ﻟﻼﺳﻢ‬ ١‫اﻷﲰﺎﺋﻴﺔ‬
ّ
.‫اﻵﻳﺔ‬
.‫ اﻹﳝﺎﻧﻴّﺔ‬:‫ و‬،‫ آ‬١

The verse in which this name occurs is: «Truly God is watchful over you».311
The three eminent scholars agree it is a divine name. The Watchful has
different relations to the worshippers according to their different levels. Some
are in the realm of the veil, others in the realm of unveiling. For those in the
levels of the veil, it is similar to the belief that believers have that God is
cognizant of their outer and inner dimensions, and that «He knows the secret
and what is more hidden».312 It is the belief in the verse: «Three people do not
secretly converse together but that He is the fourth of them; nor do five people
but that He is the sixth of them; nor do fewer than these or more, but that He is
with them wherever they are».313 Because it is subordinate to the Knowing, the
Watchful thus presides over these levels of the names, and «not so much as the
weight of an atom escapes»314 the Knowing.

51.2 ٢،٥١

‫وأّﻣﺎ ﰲ ﻣﺮﺗﺒﺔ اﻹﺣﺴﺎن ﻓﻬﻮ أﻇﻬﺮ ﻷّن ﻣﻘﺎم اﻹﺣﺴﺎن ﻫﻮ أن ﺗﻌﺒﺪ اﷲ‬
‫ﻛﺄﻧ ّﻚ ﺗﺮاه ﻓﺈن ﱂ ﺗﻜﻦ ﺗﺮاه ﻓﺈﻧ ّﻪ ﻳﺮاك ﻓﺈن ﻛﻨﺖ ﻛﺄﻧ ّﻚ ﺗﺮاه ﻓﺄﻧﺖ اﻟﺮﻗﻴﺐ ﺑﻪ‬
.‫ﻟﻪ وإّﻻ ﻓﻬﻮ اﻟﺮﻗﻴﺐ ﺑﻚ ﻟﻚ وﻫﻮ اﻟﺮﻗﻴﺐ ﺗﻌﺎﱃ ﻣﻦ اﳌﻘﺎﻣﲔ‬
This is all the more evident at the level of spiritual excellence because the
station of spiritual excellence is “to worship God as if you see Him, for if you do
not see Him, He nonetheless sees you.”315 If you are in the state of “as if you see
Him,” then you are watchful of Him through Him. Otherwise, He is Watchful of
you through you, for He is the Watchful from both stations.

51.3 ٣،٥١
‫وأّﻣﺎ ﻣﻦ ﻣﻘﺎم اﻟﺴﻜﻴﻨﺔ ﻓﻤﻌﻨﺎﻫﺎ أن ﺗﺴﻜﻦ إﱃ أﺣﻜﺎم ﻣﻘﺎم اﻹﺣﺴﺎن اﻟﱵ‬
‫ﺷﺮﺣﻨﺎﻫﺎ ﻓﺎﻟﺴﻜﻴﻨﺔ ﺧﺼﻮص وﺻﻒ ﰲ ﻣﻘﺎم اﻹﺣﺴﺎن وﻟﻼﺳﻢ اﻟﺮﻗﻴﺐ ﰲ‬
.‫ﻣﺮاﺗﺐ اﻟﻌّﺒﺎد أﺣﻜﺎم ﲣﺘﻠﻒ ﲝﺴﺐ اﺧﺘﻼف اﻟﻌﺒﺎدات‬
In the station of tranquility, which means finding rest in the properties of the
station of spiritual excellence that we have previously explained, tranquility is a
specific quality of the station of spiritual excellence, and the Watchful at the
levels of the worshippers has properties that differ according to the different
forms of worship.

51.4 ٤،٥١

‫وأّﻣﺎ ﻧﺴﺒﺔ اﻟﺼﻮﻓﻴّﺔ إﱃ اﻻﺳﻢ اﻟﺮﻗﻴﺐ ﻓﻬﻮ أّن ﺣﻜﻢ اﻟﺼﻮﰲّ ﰲ ﺗﺒﺪﻳﻠﻪ‬
‫اﻟﺼﻔﺎت اﻟﺬﻣﻴﻤﺔ ﺑﺎﻟﺼﻔﺎت اﶈﻤﻮدة أن ﻳﺮاﻗﺐ اﳊّﻖ ﺗﻌﺎﱃ ﲝﻴﺚ ﻳﻜﻮن ﻓﻌﻞ‬
‫ذﻟﻚ إّﳕﺎ ﻫﻮ ﷲ ﺗﻌﺎﱃ ﳐﻠًﺼﺎ ﻻ ﻷن ﻳﻘﺎل إّن اﷲ ﺗﻌﺎﱃ ﻓّﻀﻠﻪ ﻋﻠﻰ اﻟﻨﺎس‬
‫ﺑﻬﺬه اﻷﺧﻼق وﻻ ﻷن ﻳﻜﻮن ﻟﻪ ﻋﻨﺪ اﻟﻨﺎس ﺟﺎه ﲝﺴﻦ اﳋﻠﻖ ﻓﻤﻼﺣﻈﺔ‬
‫اﻟﺼﻮﰲّ أّن اﷲ ﺗﻌﺎﱃ ﻣﻄّﻠﻊ ﻋﻠﻴﻪ ﻋﻨﺪ ﺗﻌﺎﻃﻴﻪ إﺻﻼح أﺧﻼﻗﻪ ﻫﻮ ﻧﺴﺒﺔ‬
.‫ﻟﻼﺳﻢ اﻟﺮﻗﻴﺐ ﺗﻌﺎﱃ‬
The Sufis’ relationship to this name involves the transformation of their
blameworthy character traits into praiseworthy ones; therefore, they are
watchful of the Real in order to ensure that this transformation is done for the
sake of God alone, not so that people will say that God has favored them above
others with these traits, nor so that they can enjoy some kind of rank by virtue
of their beautiful character. Therefore, the Sufis’ relation to the Watchful
pertains to their regard for God’s gaze upon them as they transform their
character.

51.5 ٥،٥١

‫وأّﻣﺎ ﻣﻘﺎم اﶈّﺒﺔ ﻓﻈﻬﻮر أﺣﻜﺎم اﻻﺳﻢ اﻟﺮﻗﻴﺐ ﻓﻴﻬﺎ أﻗﻮى ﻷّن اﶈّﺐ ﻻ‬
‫ﻳﻐﻴﺐ ﻗﻠﺒﻪ ﻋﻦ ﳏﺒﻮﺑﻪ وإذا ﻛﺎن ﳏﺒﻮﺑﻪ ﻫﻮ اﳊّﻖ ﺗﻌﺎﱃ ﻋﻠﻢ أّن ﳏﺒﻮﺑﻪ‬
‫ﻣﺮاﻗﺐ ﻟﻪ ﰲ ﺣﺮﻛﺎﺗﻪ اﻟﻈﺎﻫﺮة واﻟﺒﺎﻃﻨﺔ وﰲ ﺳﻜﻮن اﻟﻈﺎﻫﺮ واﻟﺒﺎﻃﻦ ﻫﺬه ﺑﻌﺾ‬
.‫أﺣﻜﺎم اﻻﺳﻢ اﻟﺮﻗﻴﺐ ﰲ ﻣﺮاﺗﺐ اﳊﺠﺎب‬
The manifestation of the properties of the Watchful is even stronger in the
station of love. For a beloved is never absent from the heart of its lover. Since
the Real is the Beloved, the lover knows that his Beloved is watchful of both his
outward and inward motions and his moments of stillness. These then are some
of the properties of the Watchful at different levels of the veil.

51.6 ٦،٥١

‫وأّﻣﺎ ﻣﺮاﺗﺐ أﻫﻞ اﻟﻜﺸﻒ ﻓﺎﻟﻌﺎرﻓﻮن ﻳﺮوﻧﻪ رﻗﻴﺒًﺎ ﻋﻠﻴﻬﻢ ﻣﻦ ﻧﻔﺲ ﻣﺮاﻗﺒﺘﻬﻢ‬
‫ﻷﻧﻔﺴﻬﻢ ﻣﻦ ﺣﻴﺚ ﻳﺮوﻧﻪ ﻫﻮ اﻟﺮﻗﻴﺐ ﰲ رﻗﺒﺔ ﻛّﻞ رﻗﻴﺐ ﺑﻞ ﻻ ﻳﺮون رﻗﻴﺒًﺎ‬
‫ﻏﲑه ﻓﻬﻢ ﻻ ﻳﻮاﻓﻘﻮن اﶈّﺒﲔ ﻋﻠﻰ ذّم اﻟﺮﻗﻴﺐ ﻷّن اﻟﺮﻗﻴﺐ ﻋﻨﺪﻫﻢ ﻟﻴﺲ إّﻻ‬
‫اﳊّﻖ ﺗﻌﺎﱃ ﰲ ﻛّﻞ ﻃﻮر وﰲ ﻛّﻞ آن وﻓﻮر وﻳﺮون ﻣﺮاﺗﺒﻬﻢ ﻫﻢ ﳌﺮاﺗﺐ ﺷﻬﻮده‬
‫ﻋّﺰ وﺟّﻞ ﻫﻮ أﻳًﻀﺎ ﻟﻪ ﻓﻴﻜﻮن ﻫﻮ اﻟﺸﺎﻫﺪ واﳌﺸﻬﻮد ﻓﻬﻮ اﻟﺮﻗﻴﺐ ﻣﻦ ﻛﻮﻧﻪ‬
‫ﺷﺎﻫًﺪا ﺛّﻢ إّن اﻟﻌﺎرف ﻳﺮاه رﻗﻴﺒًﺎ ﰲ ﻛّﻞ ﻣﻨﻈﻮر ﻣﻦ إﻧﺴﺎن وﺣﻴﻮان وﻧﺒﺎت‬
‫وﻣﻌﺪن وأﺻﻮل ﻫﺬه وﰲ ﻗﻮاﻫﺎ ﻓﻬﻮ ﻻ ﻳﺮى ﺷﻴﺌ ًﺎ إّﻻ وﻳﺮى اﷲ ﺑﻪ رﻗﻴﺒًﺎ‬
.‫إذ ﻻ ﳝﻜﻨﻪ أن ﻳﺮى ﺷﻴﺌ ًﺎ إّﻻ وﻳﺮى اﷲ ﻗﺒﻠﻪ‬
As for the levels of those who know through unveiling, the recognizers see
Him watching over their own self-surveillance inasmuch as they see Him as
Watchful through every watch. In fact, they see no other watcher but Him. For
they disagree with the lovers who blame the watchful. They consider the
Watchful to be none other than the Real at every stage, in every instant, and at
every moment. They also see their own levels as levels of His witness such that
He is witnesser and witnessed. He is the Watchful by virtue of being the
Witness. Moreover, the recognizer sees that through the sight of every human,
animal, plant, mineral, or element, or through their other faculties, He is
Watchful. No matter what the recognizer sees, he sees that God is watchful
through it since he cannot see anything without seeing God before it.
 51.7 ٧،٥١

‫ﻗﺎل اﻟﻨﻔّﺮّي وﻗﺎل ﱄ أدﻧﻰ ﻋﻠﻮم اﻟﻘﺮب أن ﺗﺮى آﺛﺎر ﻧﻈﺮي ﰲ ﻛّﻞ ﺷﻲء‬
‫ﻓﻴﻜﻮن أﻏﻠﺐ ﻋﻠﻴﻚ ﻣﻦ رؤﻳﺘﻚ إﻳ ّﺎه ﻓﺘﺠﺪ ﻣﻌﻨﻰ اﻻﺳﻢ اﻟﺮﻗﻴﺐ ﳏﻴﻄًﺎ ﻓﻴﺪﺧﻞ‬
‫ﰲ ﺣﻘﻴﻘﺔ اﻻﺳﻢ اﶈﻴﻂ وﰲ ﺣﻘﻴﻘﺔ اﻻﺳﻢ اﳌﻬﻴﻤﻦ وﻳﻈﻬﺮ ﻇﻬﻮًرا واﺿًﺤﺎ‬
.‫ﻓﻴﺪﺧﻞ ﰲ ﺣﻘﻴﻘﺔ اﻻﺳﻢ اﻟﻈﺎﻫﺮ‬
Al-Niffarī says: “God said to me: ‘The lowest knowledge of nearness is to see
the traces of My gaze in all things so that My gaze overwhelms your recognition
of that thing.’”316 Here you can discover that the meaning of the Watchful is
encompassing, and thus is included within the reality of the Encompassing, as
well as the reality of the Overseer. And since the meaning of the Watchful is
plainly manifest, it is also included within the reality of the Manifest.

51.8 ٨،٥١

‫وإّﳕﺎ ﻳﺪﺧﻞ ﰲ ﺣﻘﻴﻘﺔ اﻻﺳﻢ اﻟﺒﺎﻃﻦ ﺑﺎﻋﺘﺒﺎر أﻫﻞ اﻹﳝﺎن ﺑﺎﻟﻐﻴﺐ ﻓﻴﻜﻮن‬
‫اﻟﺮﻗﻴﺐ ﻋﻨﺪﻫﻢ ﲟﻘﺘﻀﻰ اﻟﻌﻘﻴﺪة ﻻ أﻧ ّﻪ ﻣﺸﻬﻮد وﻫﺆﻻء ﻫﻢ اﻟﻌﻮاّم وأﻫﻞ اﻟﻐﻔﻠﺔ‬
‫ﻣﻦ اﳌﺆﻣﻨﲔ وﻳﺪﺧﻞ ﻓﻴﻬﻢ أﻫﻞ اﻟﻜﺘﺎب ﻓﺈﻧ ّﻬﻢ ﻳﺆﻣﻨﻮن ﺑﻪ ﻋﻠﻰ ﻣﻘﺘﻀﻰ ﻋﻘﺎﺋﺪﻫﻢ‬
‫ا ﺎﻟﻔﺔ ﻟﻺﺳﻼم ﻓﻴﻌﱰﻓﻮن ﺑﺄﻧ ّﻪ رﻗﻴﺐ ﻋﻠﻴﻬﻢ وإن ﱂ ﻳﺸﻬﺪوا ذﻟﻚ ﻓﻴﻜﻮن اﻻﺳﻢ‬
.‫اﻟﺮﻗﻴﺐ ﻋﻨﺪ ﻫﺆﻻء داﺧًﻼ ﰲ اﻻﺳﻢ اﻟﺒﺎﻃﻦ‬
This name is only to be included within the reality of the Nonmanifest in the
view of those who believe in the unseen so that the Watchful for them is a
matter of creed—it is not witnessed. These then are the commoners and the
heedless believers. The People of the Book are included in this category as well,
for they believe in Him according to their own articles of belief contrary to
Islam. They acknowledge Him as being Watchful over them even though they
do not witness it, and therefore the Watchful in their case is included within the
Nonmanifest.

51.9 ٩،٥١
‫وأّﻣﺎ ﻣﺎ ذﻛﺮه اُﶈﺎِﺳﱯ رﺿﻲ اﷲ ﻋﻨﻪ ﰲ ﻛﺘﺎب اﻟﺮﻋﺎﻳﺔ ﻣﻦ ﺗﺪﻗﻴﻘﻪ ﰲ‬
ّ
‫ﳏﺎﺳﺒﺔ اﻟﻨﻔﺲ ﻓﺎﻻﺳﻢ اﻟﺮﻗﻴﺐ ﻇﺎﻫﺮ اﳊﻜﻢ ﻣﻦ ﺣﻴﺚ ﺗﻠﻚ اﳌﺮاﺗﺐ اﻟﱵ‬
‫ذﻛﺮﻫﺎ وﺣﺎﺳﺐ ﻧﻔﺴﻪ ﻓﻴﻬﺎ ﻓﺈّن ﻣﻦ اﺳﺘﻌﻤﻞ ﻣﺎ ذﻛﺮه وﱂ ﻳﻜﻦ ﻳﻌﻠﻢ أّن اﳊّﻖ‬
.‫ﺗﻌﺎﱃ رﻗﻴﺒًﺎ ﻋﻠﻴﻪ ﻓﻤﺎ ﻫﻮ اﻟﺬي ذﻛﺮه اﶈﺎﺳﱯ‬
ّ
In Observing the Rights of God, al-Muḥāsibī writes about taking the soul
carefully into account317 and notes that the properties of the Watchful are
evident with respect to the levels he mentions and wherein we are supposed to
take account of our souls. To practice this method without knowing that the
Real is Watchful over us is not to practice what al-Muḥāsibī discusses.

51.10 ١٠،٥١

‫وﻛﺎن ﺑﻌﺾ اﳌﺸﺎﻳﺦ ﻳﻠﻘّﻦ ﺗﻼﻣﻴﺬه ﻣﺎ ﺻﻮرﺗﻪ اﷲ ﻣﻌﻲ اﷲ ﻧﺎﻇﺮ إّﱄ إّن‬
‫اﷲ ﻳﺮاﻧﻲ وﻳﺄﻣﺮﻫﻢ ﺑﺘﻜﺮار ذﻛﺮ ذﻟﻚ ﺑﺄﻟﺴﻨﺘﻬﻢ وﻗﻠﻮﺑﻬﻢ داﺋًﻤﺎ وﻣﺮاده ﰲ ذﻟﻚ‬
‫أن ﻳﺪاوي ﻣﺮض ﻗﻠﻮﺑﻬﻢ ﻣﻦ داء اﻟﻐﻔﻠﺔ ﻓﻴﻨّﺒﻬﻬﻢ ﺑﺎﻟﺬﻛﺮ ﻋﻠﻰ ﻣﻌﻨﻰ اﻻﺳﻢ‬
‫اﻟﺮﻗﻴﺐ ﺗﺒﺎرك وﺗﻌﺎﱃ ﻓﻴﺤﺼﻞ ﳍﻢ اﳊﻀﻮر ﻣﻊ اﷲ ﺗﻌﺎﱃ ﺑﺎﻷدب وﻫﻮ ﺣﺎل‬
‫أﻫﻞ اﻟﻌﺒﺎدة اﻟﻘﻠﺒﻴّﺔ وأﻛﻤﻠﻬﻢ ﰲ ذﻟﻚ رﺟﺎل اﻷﻧﻔﺎس وﻫﻢ اﻟﺬﻳﻦ ﻻ ﳚﺘﺬﺑﻮن‬
‫ﻧَﻔًﺴﺎ إّﻻ وﻫﻢ ﺣﺎﺿﺮوا اﻟﻘﻠﻮب ﻣﻊ اﷲ ﺗﻌﺎﱃ وﻻ ﻳﻄﻠﻘﻮن ﻧَﻔًﺴﺎ إّﻻ وﻫﻢ‬
‫ﺪا ﻓﺸّﻖ‬‫ﺣﺎﺿﺮون ﻣﻌﻪ ﻋّﺰ وﺟّﻞ وﻫﻮ ﻣﻘﺎم ﺻﻌﺐ ﻋﻠﻰ أﻫﻞ اﳊﺠﺎب ﺟ‬
.‫ﻆ ﻣﻦ ﺣﻈﻮظ اﻟﻌﺎدات اﻟﺒﺸﺮﻳ ّﺔ إّﻻ وﺗﻌﻄّﻞ‬
ّ ‫ﻋﻠﻴﻬﻢ إذ ﻻ ﻳﺒﻘﻰ ﻣﻊ ﻣﺮاﻋﺎﺗﻪ ﺣ‬
Some shaykhs used to instruct their disciples the repeat the formula: “God is
with me. God is looking at me. Verily God sees me.”318 They would order them
to constantly repeat this invocation verbally and internally. Their goal was to
cure their disciples’ hearts of the disease of heedlessness and through the
invocation to draw their attention to the meaning of the Watchful so that they
would obtain presence with God through courtesy.319 That is the state of those
who worship with their hearts. The most perfect in this regard are the “people
of the breaths”: those who do not inhale without their hearts being present with
God, and who do not exhale without being present with Him. This is an
extremely difficult station for veiled intellects. It creates hardship because no
trace of human habit remains in observing it.

51.11 ١١،٥١

‫وﻫﺬا اﻻﺳﻢ إذا اﺳﺘﻌﻤﻞ ذﻛﺮه أﻫﻞ اﻟﻐﻔﻠﺔ اﺳﺘﻴﻘﻈﻮا ﻣﻦ ﺳﻨﺘﻬﺎ وإن‬
‫اﺳﺘﻌﻤﻠﻪ أﻫﻞ اﻟﻴﻘﻈﺔ داﻣﻮا ﻓﻴﻬﺎ ووﻓّﻮا ﻓﺈن اﺳﺘﻌﻤﻠﻪ أﻫﻞ اﻟﻌﺒﺎدة ﺧﻠﺼﻮا ﻣﻦ‬
‫اﻟﺮﻳﺎء وﻛﺬﻟﻚ أﻫﻞ اﻟﺘﺼّﻮف وأّﻣﺎ اﻟﻌﺎرﻓﻮن ﻓﻼ ﳛﺘﺎﺟﻮن إﱃ ذﻛﺮ وﻟﻴﺲ ﻓﻴﻪ‬
.‫ﻧﺴﺒﺔ ﻟﻠﻮاﻗﻔﲔ ﻷﻧ ّﻬﻢ ﻗﻄﻌﻮا اﻷﲰﺎء‬
When the invocation of this name is practiced by heedless people, they
awaken from their stupor. When awakened people practice it, they abide
therein and fulfill their responsibilities.320 When worshippers practice it, they
are cleansed of pretension, as is the case with the Sufis. The recognizers have no
need for remembrance. This name, moreover, has no relation to those who
have arrived at the station of halting,321 because they have gone beyond the
names.

‫اﲰﻪ اﳊﺴﻴﺐ ﺗﺒﺎرك وﺗﻌﺎﱃ‬

Al-Ḥasīb: The Reckoner

52.1 ١،٥٢

‫ﻫﺬا اﻻﺳﻢ اﻟﻜﺮﻳﻢ ﻫﻮ ﺛﺎﻧﻲ اﺳﻢ ﺧﺮج ﻣﻦ ﺳﻮرة اﻟﻨﺴﺎء وﲨﻠﺔ ﻣﺎ ﰲ‬

‫اﻟﻨﺴﺎء ﲦﺎﻧﻴﺔ أﲰﺎء وﻗﺪ اﺗ ّﻔﻖ ﻋﻠﻰ إﻳﺮاده اﻷﺋّﻤﺔ اﻟﺜﻼﺛﺔ وﺷﺎﻫﺪه ﻣﻦ ﺳﻮرة‬
‫ﷲ َﺣِﺴﻴﺒًﺎ{ واﳊﺴﻴﺐ ﻗﺪ ﻳﻜﻮن ﲟﻌﻨﻰ اﶈﺴﺐ‬ ِ ‫اﻟﻨﺴﺎء ﻗﻮﻟﻪ ﺗﻌﺎﱃ }وﻛََﻔﻰ ﺑِﭑ‬
ٰ َ
‫ﻣﺜﻞ اﻟﺒﺼﲑ ﲟﻌﻨﻰ اﳌﺒﺼﺮ واﻷﻟﻴﻢ ﲟﻌﻨﻰ اﳌﺆﱂ وﻳﻜﻮن ﺣﻴﻨﺌﺬ ﲟﻌﻨﻰ اﻟﻜﺎﰲ وﻗﺪ‬
‫ﻳﻜﻮن اﳊﺴﻴﺐ ﲟﻌﻨﻰ اﶈﺎﺳﺐ ﻛﻤﺎ ﻳﻘﺎل ﺣﺴﻴﺒﻚ أي ﳏﺎﺳﺒﻚ ﻣﺜﺎﻟﻪ اﻷﻛﻴﻞ‬
‫ﲟﻌﻨﻰ اﳌﺆاﻛﻞ وﻗﺪ ﻳﻜﻮن ﲟﻌﻨﻰ اﻟﻘﺎدر ﻗﺎل اﷲ ﺗﻌﺎﱃ و}ﻛَﺎَن َﻋﻠ َﻰ ﻛُ ِّﻞ َﺷﻰٍء‬
ْ ٰ
.{‫َﺣِﺴﻴﺒًﺎ‬
This noble name is the second drawn from the Surah of Women, which
includes a total of eight names. The three eminent scholars agree it is a divine
name. It occurs in the verse: «God suffices as a reckoner».322 The Reckoner
can mean provider of sufficiency, muḥsib, just as endowed with sight, baṣīr, can
mean provider of sight, mubṣir, and hurting, alīm, can mean giver of pain,
muʾlim. Thus, the Reckoner can mean the Sufficer. Furthermore, ḥasīb can
mean al-Muḥāsib, the One Who Reckons, just as you can say the one who takes
your accounts, ḥasībuka, to mean your reckoner, muḥāsibuka; or akīl, a person
who eats, can mean a person who joins you in eating, muʾākil. Moreover, it can
mean the Powerful. God says: «God is powerful over all things».323

52.2 ٢،٥٢

‫داﺧًﻼ ﰲ‬ ‫ﻓﺈن ﻛﺎن ﲟﻌﻨﻰ اﶈﺴﺐ ﻓﻬﻮ اﻟﻜﺎﰲ ﰲ إﻋﻄﺎء اﳋﻠﻖ ﻓﻴﻜﻮن‬
‫ﺳﻮاء ﻛﺎن‬ ‫اﳋﺎﻟﻖ وﻗﺪ ﻳﻜﻮن ﰲ إﻋﻄﺎء اﳋﻠ ُﻖ ﻓﻴﺪﺧﻞ ﰲ اﻻﺳﻢ اﻟﻮّﻫﺎب‬
‫وﻗﺪ ﻳﻜﻮن‬ ‫اﳋﻠ ُﻖ ﳏﻤﻮًدا أو ﻏﲑه ﻓﺈّن إﳚﺎده ذا ﺧﻠٍﻖ ﻫﺒﺔ ﺧﲑ ﻣﻦ ﻋﺪﻣﻪ‬
‫ﻓﻴﺪﺧﻞ ﰲ‬ ‫اﻟﻜﺎﰲ ﰲ اﻟﺮزق ﻓﻴﺪﺧﻞ ﰲ اﻻﺳﻢ اﻟﺮازق وﰲ إﻋﻄﺎء أﻣﺪ اﻷﺟﻞ‬
.‫اﻻﺳﻢ اﳌﻤﻴﺖ وﺗﻔﺎﺻﻴﻞ ﻫﺬه ﻻ ﺗﺘﻨﺎﻫﻰ‬
If this name means provider of sufficiency, then it means that He suffices in
what He bestows upon the external aspects of creation. In that case, it is
included within the Creator. It may also refer to the bestowal of an inward
character trait, whereupon it is included within the Bestower, regardless of
whether that trait is praiseworthy or not. For giving existence to it in someone
who possesses a character trait is a bestowal that is better than its nonexistence.
Moreover, He may be the Sufficer in provision, in which case it is included
within the Provider; or in giving an appointed term its duration, in which case
it is included within the Death-Giver, and so on.

52.3 ٣،٥٢
‫وإن ﻛﺎن ﲟﻌﻨﻰ اﶈﺎﺳﺐ ﻓﻴﺄﺗﻲ ﺷﺮﺣﻪ ﰲ ﺳﺮﻳﻊ اﳊﺴﺎب وﻗﺪ ُذﻛﺮ وإن‬
‫ﻛﺎن ﲟﻌﻨﻰ اﻟﻘﺎدر ﻓﻴﺄﺗﻲ ﻓﻴﻪ واﶈﺴﺐ ﲟﻌﻨﻰ اﻟﻜﺎﰲ ﻇﺎﻫﺮ ﻓﻴﻪ وﻛﻮﻧﻪ ﺗﻌﺎﱃ‬
‫ﻛﺎﻓﻴ ًﺎ ﻷﻧ ّﻪ ﻋﻨﺪ اﻟﻄﺎﺋﻔﺔ ﻟﻴﺲ ﻣﻌﻪ ﻏﲑه ﻓﺈن ﱂ ﻳﻜﻦ ﻫﻮ اﻟﻜﺎﰲ ﱂ ﻳﻮَﺟﺪ‬
‫ﻛﺎف أﺻًﻼ ﻓﻜّﻞ ﻣﻮﺟﻮد وﺟﺪ ﻛﻔﺎﻳﺔ ﰲ ﻃﻮر ﻣﻦ اﻷﻃﻮار ﻓﻬﻮ ﺗﻌﺎﱃ‬
‫ﻣﻮﺟﺪﻫﺎ ﻓﻬﻮ اﳊﺴﻴﺐ ﺳﺒﺤﺎﻧﻪ وﺗﺘﻌﻠ ّﻖ ﺑﻪ ﻣﻌﺎن ﻣﻦ اﻻﺳﻢ اﻟﻮﻛﻴﻞ ﺳﺒﺤﺎﻧﻪ إذا‬
‫اّﲣﺬﺗﻪ وﻛﻴًﻼ ﻷّن اﻟﻜﻔﺎءة ﰲ اﻟﻮﻛﻴﻞ ﻣﻄﻠﻮﺑﺔ وﻟﺬﻟﻚ ﻗﺮن ﺑﻪ }ﻛََﻔﻰ{ ﰲ‬
ٰ
.‫ﷲ َﺣِﺴﻴﺒًﺎ{ أي ﻛﻔﺎﻳﺘﻪ ﻛﺎﻓﻴﺔ أي ﻛﺎﻣﻠﺔ ﺷﺎﻣﻠﺔ‬
ِ ‫ﻗﻮﻟﻪ }وﻛََﻔﻰ ﺑِﭑ‬
ٰ َ
If this name is taken to mean the One Who Reckons, then its explanation
pertains to the Swift in Reckoning, which was discussed earlier. If it is taken to
mean the Powerful, this will be discussed later. Moreover, the Provider of
Sufficiency, in the sense of the Sufficer, is self-evident. His sufficiency,
according to the perspective of our school, lies in how there is none other with
Him. Moreover, there would be no sufficiency in the first place if He were not
the Sufficer. Thus, whenever an existent finds its sufficiency in any of its stages,
it is He who gives it existence. He is the Reckoner, and meanings from the
Trustee are associated with it when you take Him as your Trustee, because the
ability to suffice is required from a trustee. It is for this reason that He connects
the verb “to suffice” with a reckoner in the verse: «God suffices as a
reckoner».324 That is, His sufficiency is sufficient, which is to say that it is
complete and all-inclusive.

52.4 ٤،٥٢

‫أّﻣﺎ إذا اﻋﺘﱪَت اﻷﻛﻮان وﻛﻮﻧﻬﺎ ﲡﺮي ﻋﻠﻰ ﻧﻈﺎم ﻣﺘﻘﻦ ﻣﻦ دوران اﻷﻓﻼك‬
‫وبـ}ﺗَﻘِْﺪﻳُﺮ ٱﻟ َْﻌِﺰﻳِﺰ ٱﻟ َْﻌِﻠﻴِﻢ{ وإﺷﺮاق ﻛﻮاﻛﺒﻬﺎ واﻟﺪراري اﳉﻮاري ﺑﺄﻣﺮه واﳌﺪد‬
‫اﻟﺬي ﻳﺘ ّﺼﻞ ﺑﺎﳌﻮﻟ ّﺪات واﻏﺘﺬاء ﺑﻌﻀﻬﺎ ﺑﺒﻌﺾ ﲝﻴﺚ ﻳﻨﻘﺎم اﳌ ُﻠﻚ ﺑﻐﲑ ﻧﻘﺺ إّﻻ‬
‫اﻟﻨﻘﺺ اﻟﺬي ﻫﻮ ﻣﻦ ﺷﺮط اﻟﻜﻤﺎل ﻓﺈﻧ ّﻪ ﻟﻮ ﱂ ﻳﻜﻦ ﰲ اﳌﻮﺟﻮدات ﻧﻘﺺ ﱂ‬
‫ﺗﻌﻠﻢ ﺣﻘﻴﻘﺔ اﻟﻜﻤﺎل ﻓﻬﻮ ﺣﺴﻴﺐ ﰲ ﺗﺮﺗﻴﺐ ﻣﻮﺟﻮداﺗﻪ ﻋﻠﻰ ﻣﺎ ﻫﻮ ﻣﺸﻬﻮد‬
‫ﻣﻨﻬﺎ وﻟﻦ ﲤﻮت ﻧﻔﺲ ﺣﺘ ّﻰ ﺗﺴﺘﻮﰲ رزﻗﻬﺎ ﻓﻬﻮ اﳊﺴﻴﺐ اﻟﻜﺎﰲ ﰲ إﻳﺼﺎل‬
 .‫اﻷرزاق‬
When you consider the cosmos and how it is patterned according to a precise
arrangement of cyclical spheres by «the determination of the Exalted, the
Knowing»,325 its resplendent planets running their course by His command,
and the beneficial replenishment that reaches minerals, plants, and animals,
and how each takes nourishment from the other such that God’s kingdom
subsists without any imperfection—except for the imperfection that is a
condition of perfection, for if there were no imperfection in existents, then the
meaning of perfection would be unknown—then He is sufficient in arranging all
existents that one witnesses, and no soul shall die before it is given the provision
that is rightfully due to it. He is thus the Sufficient Reckoner in how He ensures
that their provisions reach them.

52.5 ٥،٥٢

‫ﻓﻤﺎ وﻟ ّﻪ‬ ‫وأﻧﺖ ﲡﺪ ﻣﻌﻨﻰ اﻟﻜﺎﰲ ﰲ اﻷﲰﺎء ﻛﻠ ّﻬﺎ أّﻣﺎ ﰲ اﻻﺳﻢ اﷲ‬
‫ﰲ ﺑﻌﺾ‬ ‫ﺧﻠﻘﻪ ﻓﻴﻪ ﻏﲑه ﻓﻬﻮ ﻛﺎف ﰲ ذﻟﻚ وﰲ اﻹﺻﻼح وﻫﻮ ﺣﻘﻴﻘﺔ اﻟﺮّب‬
‫ﻛﺎف ﰲ‬ ‫ﻣﻌﺎﻧﻴﻪ وﰲ اﻟﺮﲪﺔ وﻫﻮ ﻣﻦ اﻟﺮﺣﻢـٰن اﻟﺮﺣﻴﻢ ﻓﻬﻮ ﻛﺎف ﻓﻴﻬﺎ وﻫﻮ‬
‫ﻣﻦ اﲰﻪ‬ ‫اﳌﻤﻠﻜﺔ ﻣﻦ اﲰﻪ اﳌﻠﻚ وﰲ اﻹﺣﺎﻃﺔ ﻣﻦ اﲰﻪ اﶈﻴﻂ وﰲ اﻟﻘﺪرة‬
.‫اﻟﻘﺪﻳﺮ وﰲ اﻟﻌﻠﻢ ﻣﻦ اﲰﻪ اﻟﻌﻠﻴﻢ‬
One also discovers the meaning of the Sufficer in all the names. In Allāh, for
instance, none other than Allāh enthralls His creatures, and in that sense He is
sufficient. He is also sufficient in the sense of restoring good order, and that is
the reality of certain meanings of the Lord. In mercy, which is from the All- and
Ever-Merciful, He is also sufficient. He is sufficient too in the kingdom through
the King, and in encompassing all things through the Encompassing, and in
power through the Powerful, and in knowledge through the Knowing.

52.6 ٦،٥٢
‫وﺑﺎﳉﻤﻠﺔ إّن اﲰﻪ اﳊﺴﻴﺐ ﲟﻌﻨﻰ اﻟﻜﺎﰲ ﻳﺮد ﻣﻌﻨﺎه ﰲ ﻣﻌﺎﻧﻲ اﻷﲰﺎء ﻛﻠ ّﻬﺎ‬
‫ﻓﻴﺪﺧﻞ ﺑﺎﻹﺣﺎﻃﺔ ﰲ اﻻﺳﻢ اﶈﻴﻂ وﻳﺴﺘﺪﻋﻲ ﲝﻘﻴﻘﺘﻪ ﺣﻘﻴﻘﺔ اﻻﺳﻢ اﻟﻮﻛﻴﻞ ﻣﻦ‬
‫ﺣﻴﺚ أﻧ ّﻪ إذا ﻛﺎن ﺣﺴﻴﺒًﺎ أي ﻛﺎﻓﻴ ًﺎ دﻋﺎ ذﻟﻚ أن ﻳﺘ َّﺨﺬ وﻛﻴًﻼ ﻓﺈﻧ ّﻪ ﻳﺘ َّﺨﺬ‬
.‫وﻛﻴًﻼ ﻣﻦ ﻛﺎن ﻛﺎﻓﻴ ًﺎ وﻗﺪ ﺷﺮﺣﻨﺎ ﳌﻌﺔ ﻣﻦ ﻣﻌﻨﻰ اﻻﺳﻢ اﻟﻮﻛﻴﻞ‬
In short, the meaning of the Reckoner in the sense of the Sufficer overlaps
with the meanings of all the names, and in being thus encompassed it is
included within the Encompassing. Moreover, its reality entails the reality of
the Trustee in view of the fact that since He is Sufficient then that entails that
He is taken as a Trustee, for only one who suffices is taken as a trustee. We have
already spoken briefly about the meaning of the Trustee.

52.7 ٧،٥٢

‫وإذا ﻛﺎن ﲟﻌﻨﻰ اﶈﺎﺳﺐ دﺧﻞ ﻓﻴﻪ اﻻﺳﻢ اﻟﺮﻗﻴﺐ ﻓﺈﻧ ّﻪ إّﳕﺎ ﺗﻜﻮن اﶈﺎﺳﺒﺔ‬
‫ﻋﻠﻰ ﻣﺎ ﻳُﻌﻠﻢ وﻣﺎ ﻳُﻌﻠﻢ ﻻ ﻳﻜﻮن دون ﻣﺮاﻗﺒﺔ اﳌﻌﻠﻮم وﻗﺪ ﻣﻀﻰ ﺷﺮح ﻣﻌﻨﻰ‬
‫اﻟﺮﻗﻴﺐ وﻣﻦ ﺣﺎﺳﺐ ﻧﻔﺴﻪ ﻓﺒﻤﻌﻨﻰ اﳊﺴﻴﺐ ﺣﺎﺳﺒﻬﺎ وﻛﺬﻟﻚ ﻣﻦ ﺣﺎﺳﺐ‬
‫ﻏﲑه ﻓﺈّن اﳌﻌﺎﻧﻲ إّﳕﺎ ﻫﻲ ﻟﻪ ﺗﻌﺎﱃ ﺳﻮاء ﻛﺎﻧﺖ ﻋﻠﻮﻳ ّﺔ أو ﺳﻔﻠﻴّﺔ ﻷّن‬
‫اﻟﻮﺟﻮد ﻟﻪ ﺗﻌﺎﱃ ﺣﻘﻴﻘﺔ ﻓﺈن ُﻓﺮض وﺟﻮٌد ﻏُﲑه ﻓﻤﺠﺎز ﻓﻤﺎ ﺣﺎﺳﺐ أﺣٌﺪ‬
‫أﺣًﺪا إّﻻ واﻹﺷﺎرة ﻋﻨﺪ اﳌﻮّﺣﺪ إﱃ أﻧ ّﻪ ﺗﻌﺎﱃ اﻟﺬي ﺣﺎﺳﺐ ﻧﻔﺴﻪ ﺣﻘﻴﻘﺔ‬
.‫وإن ﱂ ﻳﺪرك ذﻟﻚ أﻫﻞ اﻟﻌﻘﻮل اﶈﺠﻮﺑﺔ‬
Now, if this name it is taken to mean the One Who Reckons, then it pertains
to the Watchful. For reckoning is only applied to something that is known, and
what is known is only known if it is watched over. We have already explained
the meaning of the Watchful. Moreover, the one who takes his soul to account
reckons it in accordance with the meaning of the Reckoner. Likewise, when
someone takes others into account, the meanings pertain to none other than
Him, be they high or low, for existence is really His. If one were to suppose an
existence other than His, it could only be metaphorical. As such, whenever
someone takes account of anyone else, the spiritual allusion for the monotheist
is that it is He who takes Himself into account, even if this is not perceived by
the one whose intelligence is veiled.

52.8 ٨،٥٢

‫وﻫﺬا اﻟﺸﻬﻮد ﻫﻮ ﳑّﺎ أﲨﻊ ﻋﻠﻴﻪ أﻫﻞ اﻟﺴﻔﺮ اﻟﺜﺎﻧﻲ ﻷﻧ ّﻬﻢ أﻫﻞ ﺗﻔﺼﻴﻞ‬
‫اﻟﺘﻮﺣﻴﺪ ﻓﻴﺜﺒﺘﻮن اﻷﻏﻴﺎر ﰲ ﻋﲔ اﻟﻮﺣﺪاﻧﻴّﺔ واﻟﻜّﻤﻞ ﰲ اﻟﺴﻔﺮ اﳌﺬﻛﻮر اﻟﺬي‬
‫ﲋﻫﻮا ﻋﻦ‬ ّ ‫ﻫﻮ اﻟﺜﺎﻧﻲ ﻫﻢ اﻷﻗﻄﺎب وﻫﻢ اﻟﻘﻮم اﻟﺬﻳﻦ ﻓﺎرﻗﺘﻬﻢ اﻷﺣﻮال واﳍﻤﻢ وﺗ‬
‫اﳉﻬﻞ ﻣﻦ ﻛّﻞ وﺟﻪ ﺣﺘ ّﻰ ﺟﻬﻞ اﻟﻌﺎرﻓﲔ واﻟﻮاﻗﻔﲔ وﻫﻮ اﳉﻬﻞ اﻟﺼﻌﺐ ﻓﺈّن‬
‫اﻟﻌﺎرف ﺗﻐﻠﺒﻪ اﻷﺣﻮال ﻓﻴﻈّﻦ ﰲ اﳊﻘﻴﻘﺔ أﻣﻮًرا ﻻ ﲤﻜﻦ ﻣﻨﻬﺎ أﻧ ّﻬﻢ ﻳﺮون أّن‬
‫اﻟﻜﺎﻣﻞ ﳚﺐ ﰲ ﺣﻘّﻪ ﻇﻬﻮر ﺧﺮق اﻟﻌﺎدات وﻻ ﻳﻌﻠﻢ أّن ذﻟﻚ ﻟﻠﺮﺳﻞ ﻋﻠﻴﻬﻢ‬
.‫اﻟﺴﻼم ﻹﻗﺎﻣﺔ اﳊّﺠﺔ‬
This contemplative station is agreed upon by those who are on the second
journey, because they are the folk of the differentiation of unity. They affirm
the domain of separative entities within unity itself. The perfect ones of this
second journey, moreover, are the axial saints. It is they who are divorced from
states and aspirations and are free of ignorance from every angle, including the
ignorance of the recognizers and those who have arrived at the station of
halting, which is the most intractable ignorance. For the recognizer is
overcome by states and thus has conviction in things that are otherwise
impossible. Among these is that they hold that the perfect ones must display
miracles, not knowing that it is for the Messengers to establish proofs.326

52.9 ٩،٥٢

‫ﱂ ﺗ ﺜ ﺒﺖ‬ ّ‫وﲰﻌُﺖ اﺑﻦ ﻫﻮد ﻳﻘﻮل إﻧ ّﻪ إن ﱂ ﺗﺪﺧﻞ ﻳﺪي ﰲ اﻟﻨﺎر ﻓﻼ أﺗﺄﱂ‬

‫ﻗﺎل إذا‬ ‫ﱄ وﻻﻳﺔ وﻫﻮ ﰲ ذﻟﻚ ذو ﻋﻘﻴﺪة وورد ﻓﻴﻤﺎ ﻧﻘﻠﻪ اﻟﻘﺸﲑّي أﻧ ّﻪ‬
‫ﻣﻦ أﻫﻞ‬ ‫ﺑﺮﻗﺖ ﺑﺎرﻗﺔ ﻣﻦ اﻟﺘﺤﻘﻴﻖ ﱂ ﻳﺒﻖ ﺣﺎل وﻻ ﻫّﻤﺔ وأّﻣﺎ اﶈﺠﻮﺑﻮن‬
.‫اﻟﺴﻨّﺔ ﻓﻜﻠ ّﻬﻢ ﻳﻌﺘﻘﺪون ذﻟﻚ‬
To this effect, I heard Ibn Hūd say, “If my hand goes into the fire and I feel
pain, then I am not a Friend of God.”327 This was a matter of conviction for
him. Moreover, it is related that al-Qushayrī said, “After a flash of realization,
no state or saintly aspiration remains.”328 All veiled thinkers among the Sunnis
hold this belief.

52.10 ١٠،٥٢

‫اﻻﺳﻢ اﳊﺴﻴﺐ ﻳﻈﻬﺮ ﺣﻜﻤﻪ ﰲ ﻣﺮاﺗﺐ ﻫﺆﻻء اﳌﺬﻛﻮرﻳﻦ وذﻟﻚ‬ ‫واﻋﻠﻢ أّن‬
‫ﺷﻴﺌ ًﺎ ﻓﻌﺎداه ﻓﺎﷲ ﺣﺴﻴﺒﻪ ﲟﻌﻨﻰ ﳏﺎﺳﺒﻪ ﻋﻠﻰ ﺟﻬﻠﻪ ﻓﻼ ﻳﻌﻄﻴﻪ‬ ‫ﻷّن ﻣﻦ ﺟﻬﻞ‬
‫ﺎزات ﲟﻌﻨﻰ ﻛﺎف ﰲ‬‫ﱂ ﳚﻬﻞ ذﻟﻚ اﳉﻬﻞ ﻓﻴﻜﻮن ﺣﺴﻴﺒًﺎ ﰲ ا‬ ‫ﻣﺎ ﻳﻌﻄﻲ ﻣﻦ‬
.‫اﶈﺎﺳﺒﺔ‬
The property of the Reckoner manifests in these aforementioned levels.
When someone is ignorant of a thing and opposes it, then God is His Reckoner,
which is to say that He takes him into account for his ignorance and does not
bestow upon him that which He bestows upon the ignorant. As such, He is the
Reckoner in compensating, in the sense that He is sufficient in reckoning.

52.11 ١١،٥٢

‫وﻣﻦ ﲦﺮات ﻣﻦ ﻳﻼزم ذﻛﺮ ﻫﺬا اﻻﺳﻢ اﻟﻜﺮﻳﻢ أﻧ ّﻪ إن ﻛﺎن ﻣﺸﻐﻮﻓ ًﺎ‬
‫ﺑﺎﻷﺳﺒﺎب ﺧﺮج ﻋﻨﻬﺎ إﱃ اﻟﺘﺠﺮﻳﺪ اﻛﺘﻔﺎًء ﺑﺎﳊﺴﻴﺐ ﺗﻌﺎﱃ أي اﻟﻜﺎﰲ وإن ﳊﻆ‬
.‫ﻓﻴﻪ ﻣﻌﻨﻰ اﻟﻘﺎدر ﻋﻠﻖ ﺑﻘﻠﺒﻪ أن ﻻ ﻗﺪرة ﻟﻐﲑه ﻋّﺰ وﺟّﻞ‬
Among the fruits for those who persist in invoking this noble name is that
those who are obsessed with secondary causes abandon them and withdraw
from the world. They suffice themselves with the Sufficer. Moreover, if they
behold the meaning of the Powerful in it, their hearts become attached to the
fact that none but He has power.

52.12 ١٢،٥٢

‫واﻟﻘﺎﻋﺪة أّن ﻣﻦ ذﻛﺮ ذﻛًﺮا وﻛﺎن ﻟﺬﻟﻚ اﻟﺬﻛﺮ ﻣﻌﻨﻰ ﻣﻌﻘﻮل ﺗﻌﻠ ّﻖ أﺛﺮ ذﻟﻚ‬
‫اﳌﻌﻨﻰ ﺑﻘﻠﺒﻪ وﺗﺒﻌﺘﻪ ﻟﻮاﺣﻖ ذﻟﻚ اﳌﻌﻨﻰ ﺣﺘ ّﻰ ﻳﺘ ّﺼﻒ اﻟﺬاﻛﺮ ﺑﺘﻠﻚ اﳌﻌﺎﻧﻲ إّﻻ‬
‫إذا ﻛﺎﻧﺖ اﻷﲰﺎء ﻣﻦ أﲰﺎء اﻻﻧﺘﻘﺎم ﱂ ﻳﻜﻦ ﻛﺬﻟﻚ ﺑﻞ ﺗﻌﻠ ّﻖ ﺑﻘﻠﺐ اﻟﺬاﻛﺮ‬
.‫اﳋﻮف ﻓﺈن ﺣﺼﻞ ﻟﻪ ﲡّﻞ ﻛﺎن ﻣﻦ ﻋﺎﱂ اﳉﻼل واﷲ أﻋﻠﻢ‬
The principle is that when someone practices an invocation that carries an
intelligible meaning, its imprint takes hold of his heart, and its consequences
become attached to him until he assumes the qualities of those meanings.
However, that does not occur if the names he invokes are among the names of
vengeance. Rather, fear takes hold of his heart, and when he experiences a
disclosure, it is from the realm of majesty. And God knows best.

‫اﲰﻪ اﻟﺸﻬﻴﺪ ﺗﺒﺎرك وﺗﻌﺎﱃ‬

Al-Shahīd: The Witness

53.1 ١،٥٣

‫ﻫﻮ ﺛﺎﻟﺚ اﺳﻢ ﺧﺮج ﻣﻦ ﺳﻮرة اﻟﻨﺴﺎء ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ }ِإﱠن ٱﷲَ ﻛَﺎَن َﻋﻠ َﻰ‬
ٰ
‫ﻛُ ِّﻞ َﺷﻰٍء َﺷِﻬﻴًﺪا{ وﻫﻮ ﳑّﺎ اﺗ ّﻔﻖ ﻋﻠﻴﻪ اﻷﺋّﻤﺔ اﻟﺜﻼﺛﺔ وﻫﻮ ﲟﻌﻨﻰ اﻟﺸﺎﻫﺪ ﻗﺎل‬
ِ ِ ِ َ ْ
ِ
‫اﷲ ﺗﻌﺎﱃ }َﺷﻬَﺪ ٱﷲُ أﻧ ﱠُﻪ َﻵ إﻟ ََٰﻪ إﱠﻻ ُﻫَﻮ{ وأّﻣﺎ ﻋﻄﻒ }ٱْﳌ َﻠ َٰ ٓﺌَﻜُﺔ‬
‫َوُأو ﻟ ُﻮا ٱﻟ ِْﻌﻠ ِْﻢ{ ﻋﻠﻴﻪ ﺗﻌﺎﱃ ﻓﻬﻮ ﻣﻦ ﺑﺎب ﳐﺎﻃﺒﺘﻪ ﻋﻠﻰ ﻗﺪر اﻟﻌﻘﻮل‬
‫ﻓﺎﳌﻌﻄﻮف ﳎﺎز واﳌﻌﻄﻮف ﻋﻠﻴﻪ ﻫﻮ اﳊﻘﻴﻘﺔ ﻫﺬا إذا اﻋﺘﱪَت اﳊﺎل ﻣﻦ ﻣﻘﺎم‬
‫اﻟﻌﺮﻓﺎن وأّﻣﺎ ﻣﻦ ﻣﻘﺎم اﻷﻗﻄﺎب ﻓﺎﻟﻜّﻞ ﺣﻘﻴﻘﺔ ﻓﺈّن اﳌﺮاﺗﺐ ﻛﻠ ّﻬﺎ ﻣﻐﻤﻮرة ﺑﻪ ﻓﻴﻪ‬
.‫ﻣﻨﻪ ﻓﻼ ﻣ ة إّﻻ ﰲ اﳊﺠﺎب ﻓﺎﻻﺳﻢ اﻟﺸﻬﻴﺪ ﺗﻌﺎﱃ ﻗﺪ ﻏﻤﺮ اﻷﻃﻮار‬
This is the third name drawn from the Surah of Women in the verse: «Truly
God is witness over all things».329 It is among the names that the three scholars
agree upon as divine. It means “the one who bears witness.” God says: «God
bears witness that there is no god but He».330 The conjunctive phrase «and the
angels and the possessors of knowledge»,331 moreover, is an example of God
addressing the level of the intellect. For the conjunction is metaphorical, and
that to which it is conjoined is what is real. This, moreover, is in view of the
station of direct recognition. From the station of the axial saints, however,
everything is real, for all the levels are inundated by Him, in Him, and from
Him, and there are no distinctions except in the veil. Thus, the Witness
inundates all the stages.

53.2 ٢،٥٣

‫وﻣﻦ ﻃﺮاﺋﻒ ﻣﺎ ﳛﻜﻰ أّن اﳌﻠﻚ اﻟﻜﺎﻣﻞ ﳏّﻤﺪ ﺑﻦ أﻳ ّﻮب رﲪﻪ اﷲ ﺣﻀﺮ‬
‫ﻋﻨﺪه ﺑﻌﺾ أﻣﺮاء اﻷﻛﺮاد ﻋﻠﻰ اﻟﺴﻤﺎط ﻓﺄﻛﺮﻣﻪ اﻟﺴﻠﻄﺎن ﺑﺘﻘﺪﻳﻢ ﺣﺠﻠﺔ ﻣﺸﻮﻳ ّﺔ‬
‫إﻟﻴﻪ ﻓﻀﺤﻚ اﻷﻣﲑ اﻟﻜﺮدّي ﻓﻘﺎل ﻟﻪ اﳌﻠﻚ اﻟﻜﺎﻣﻞ ﻣﺎ اﻟﺬي ﻳﻀﺤﻜﻚ ﻗﺎل‬
‫إﻧ ّﻲ ﻛﻨﺖ ﰲ زﻣﻦ اﻟﺼﺒﺎ ﰲ ﺑﻼدي ﻓﻠﻘﻴﺖ رﺟًﻼ ﻓﻘﻄﻌﺖ ﻋﻠﻴﻪ اﻟﻄﺮﻳﻖ‬
‫وأﺧﺬت ﻣﺎ ﻣﻌﻪ ورﻣﻴﺘﻪ إﱃ اﻷرض ﻷذﲝﻪ ﻓﻘﺎل ﱄ ﻻ ﺗﻔﻌﻞ ﻟﺌّﻼ ﻳﺄﺧﺬك‬
‫اﻟﺴﻠﻄﺎن ﺑﺪﻣﻲ ﻓﻘﻠﺖ ﻟﻪ وﻣﻦ ﻳﺸﻬﺪ ﻋﻠﻲ وﻣﺎ ﻫﻨﺎ أﺣﺪ ﻓﻘﺎل ذﻟﻚ اﻟﻄﺎﺋﺮ‬
ّ
‫وأﺷﺎر إﱃ ﺣﺠﻠﺔ ﻫﻨﺎك ﻓﻀﺤﻜﺖ ﻣﻦ اﻋﺘﻘﺎده أّن اﳊﺠﻠﺔ ﺗﺸﻬﺪ وذﲝﺘﻪ ﻓﻘﺎل‬
‫ﻟﻪ اﻟﺴﻠﻄﺎن ذﲝﺘﻪ ﻗﺎل ﻧﻌﻢ ﻓﻘﺎل ﻟﻪ ﻗﺪ ﺷﻬﺪت اﳊﺠﻠﺔ وﻗﺒﻠﺖ اﻟﺸﻬﺎدة وأﻣﺮ‬
.‫ﺑﺼﻠﺒﻪ ﻓُﺼﻠﺐ‬
A curious story is told about Sultan al-Kāmil Muḥammad ibn Ayyūb, may
God have mercy on him. Some Kurdish emirs were present during a meal and
the sultan honored them by serving roasted partridge. A Kurdish emir laughed
at the sight of this. The sultan asked, “What’s so funny?” He replied, “In my
homeland, when I was young, I robbed a man, stealing his possessions, and
when I threw him to the ground to kill him, he screamed, ‘Don’t kill me! If you
do, the sultan will deal with you!’ I said to him, ‘And who will bear witness
against me when there’s no one here?’ He replied, ‘That bird!’ And he pointed
to one of those partridges over there. I laughed at the fact that he believed a
partridge could testify against someone. Then I killed him.” “You killed him?”
the sultan asked, and the emir replied in the affirmative. The sultan then said,
“The partridge has indeed testified against you, and I accept its testimony!” He
ordered that the emir be crucified, which he was.
 53.3 ٣،٥٣

‫ﻓﻬﺬه ﺷﻬﺎدة ﻟﻮ ﱂ ﺗﻜﻦ ﻣﺘ ّﺼﻠﺔ ﺑﺎﻻﺳﻢ اﻟﺸﻬﻴﺪ ﺳﺒﺤﺎﻧﻪ ﱂ ﺗﺆﺛ ّﺮ ﻓﺈّن اﻟﺘﺄﺛﲑ‬
‫ﷲ َ ِﲨﻴًﻌﺎ{ ﻗﺎل ﻋﻠﻴﻪ اﻟﺴﻼم أﻧﺘﻢ ﺷﻬﺪاء اﷲ ﰲ اﻷرض‬ ِ ّٰ ِ ‫ﻫﻮ ﺑﻘﻮة و}ٱﻟ ُْﻘﻮة‬
َ‫ﱠ‬ ّ
‫واﳌﺮاد ﻇﻬﻮرات ﺷﻬﺎدة اﻟﺸﻬﻴﺪ ﺳﺒﺤﺎﻧﻪ وﻳﺪﺧﻞ ﻣﻌﻨﺎه ﰲ ﻣﻌﻨﻰ اﻟﺮﻗﻴﺐ وﻗﺪ‬
.‫ُذﻛﺮ ﺷﺮﺣﻪ ﰲ اﻻﺳﻢ اﻟﻌﻠﻴﻢ‬
If the testimonial were not connected to the Witness, it would have had no
effect because effects occur through power, and «power altogether belongs to
God».332 The blessed Prophet says: “You are God’s witnesses on earth,”333 by
which he meant manifestations of the testimony of the Witness. Moreover, its
meaning is included within the meaning of the Watchful, which was
commented upon under the Knowing.

53.4 ٤،٥٣

‫ﻣﻈﺎﻫﺮ اﻻﺳﻢ‬ ‫وﺑﺎﳉﻤﻠﺔ ﻛّﻞ اﻷﲰﺎء ﺗﺪﺧﻞ ﰲ ﻣﻌﻨﻰ ﻛّﻞ اﻷﲰﺎء وأﺷﺮف‬
‫اﳌﻮﺟﻮدات ﻣﻦ‬ ‫اﻟﺸﻬﻴﺪ وأﻛﻤﻠﻬﺎ ﻫﻮ ﻗﻄﺐ اﻷﻗﻄﺎب وذﻟﻚ ﻟﺘﻤﺮﻛﺰه ﰲ دواﺋﺮ‬
‫ﻛّﻞ ﺷﻲء وﻻ‬ ‫اﻷﻧﺎﺳﻲ وﻏﲑﻫﻢ ﻓﻴﺸﻬﺪ أﺣﻮاﳍﻢ ا ﺘﻠﻔﺎت ﲝﺴﺒﻬﺎ ﻓﻴﻜﻮن ﻣﻊ‬
ّ
‫ﻓﻴﻜﻮن اﻻﺳﻢ‬ ‫ﻳﻘﺪر أن ﻳﻜﻮن ﻣﻌﻪ ﺷﻲء ﻷّن ﻟﻪ اﳌﻄﻠﻊ ﻋﻠﻰ ﻛّﻞ ﻣﻄّﻠﻊ‬
.‫اﻟﺸﻬﻴﺪ ﻇﺎﻫًﺮا ﰲ ﻣﺮﺗﺒﺘﻪ ﻓﻴﺤﻴﻂ ﺑﻜّﻞ ﺷﻲء وﻻ ﳛﻴﻂ ﺑﻪ ﺷﻲء‬
In short, all the names are included within the meanings of all the names, and
the most eminent and perfect locus of manifestation of the Witness is the
supreme axial saint,334 for he is at the center of the circles of being, human and
otherwise. He thus bears witness to all their different states in accordance with
each one, and he is with all things, whereas nothing can be with him. For he has
an overview over every horizon, and the Witness is therefore manifest at his
level, and he encompasses all things, although he is encompassed by nothing.

53.5 ٥،٥٣
‫أن‬ ‫اﻟﻜﺸﻒ اﻟﺼﻮرّي وﻻ ﻳﺼّﺢ‬ ‫أّن اﻟﻘﻄﺐ ﻗﺪ ﳜﻔﻰ ﻋﻨﻪ ﺑﻌﺾ‬ ‫واﻋﻠﻢ‬
‫ﱂ‬ ‫وﻟﻮﻻ ﺗﻘﻴّﺪه ﺑﺼﻮرة ﺟﺴﻤﻴّﺔ‬ ‫ﺎ‬‫ﺟﺎﻫﻞ ﺑﻬﺎ ﻷﻧ ّﻪ ﻳﻌﻠﻤﻬﺎ ﻋﻠًﻤﺎ ﻛﻠ ّﻴ‬ ‫ﻳﻘﺎل أﻧ ّﻪ‬
.‫ﻣﻨﻬﺎ ﺷﻲء ﻓﻬﻮ ﻣﻈﻬﺮ اﻻﺳﻢ اﻟﺸﻬﻴﺪ‬ ‫ﳜﻒ ﻋﻨﻪ‬
The unveiling of certain forms may be hidden from the axial saint, but it is
not correct to say that he is ignorant of them, for he knows them in a universal
sense. But for his delimitation in bodily form, no form would remain hidden
from him, for he is the locus of manifestation of the Witness.

‫اﲰﻪ اﳌﺮﺳﻞ ﺟﻠ ّﺖ ﻫﺪاﻳﺘﻪ‬

Al-Mursil: The Sender

54.1 ١،٥٤

‫ﻫﺬا اﻻﺳﻢ اﻟﻜﺮﻳﻢ راﺑﻊ اﺳﻢ ﺧﺮج ﻣﻦ ﺳﻮرة اﻟﻨﺴﺎء وﺷﺎﻫﺪه ﻣﻨﻬﺎ ﻗﻮﻟﻪ‬
‫ﺗﻌﺎﱃ }َوَﻣﺂ َأْرَﺳﻠ َْﻨﺎ ِﻣﻦ ﱠرُﺳﻮٍل ِإﱠﻻ ﻟُِﻴَﻄﺎَع{ واﻧﻔﺮد ﺑﺈﻳﺮاده أﺑﻮ اﳊﻜﻢ ﺑﻦ‬
‫ﺑّﺮﺟﺎن اﻷﻧﺪﻟﺴﻲ وﳌ ّﺎ ﻛﺎﻧﺖ اﻟﺮﺳﺎﻟﺔ إّﳕﺎ ﻫﻲ ﻣﻦ اﷲ ﺗﻌﺎﱃ ﲝﻘﻴﻘﺔ اﲰﻪ‬
ّ
‫اﳍﺎدي ﱂ ﻳﻜﻦ ﻟﻠﺮﺳﻞ ﻋﻠﻴﻬﻢ اﻟﺴﻼم ﺗﻮّﺟﻪ إّﻻ إﱃ ﻣﺮاﺗﺐ ﻇﻬﻮرات اﻻﺳﻢ‬
‫ﺎ ﻣﻦ‬ ‫اﳌﻀّﻞ وذﻟﻚ ﻷّن ﺑﲔ ﺣﻘﻴﻘﱵ اﻻﺳﻢ اﳍﺎدي واﻻﺳﻢ اﳌﻀّﻞ ﺣﺮﺑ ًﺎ ﻣﻌﻨﻮﻳ‬
.‫ﺟﻬﺔ ﺗﻘﺎﺑﻞ ﻣﻌﻨﻴﻴﻬﻤﺎ وﻻ ﺑّﺪ ﻣﻦ ﻇﻬﻮر أﺣﻜﺎم ﻛّﻞ ﻣﻨﻬﻤﺎ ﰲ ﻣﺮاﺗﺒﻬﺎ‬
This is the fourth noble name drawn from the Surah of Women, and it occurs in
this verse: «We sent no Messenger except that he should be obeyed».335 Only
Ibn Barrajān cites it as a divine name. Now, since the message comes only from
God through the reality of the Guide, the Messengers—peace be upon them—
turn their attentiveness solely to the levels in which the Misguider manifests.
This is because a supersensory war is waged between the realities of the Guide
and the Misguider, inasmuch as their meanings are mutually contrary and
inasmuch as each of their properties must become manifest in their respective
levels.336

54.2 ٢،٥٤

‫ﻓﺎﻟﺮﺳﻞ ﻋﻠﻴﻬﻢ اﻟﺴﻼم ﺟﺎؤوا ﻣﻦ ﺣﻀﺮة اﻻﺳﻢ اﳍﺎدي إﱃ ﺣﻀﺮة اﻻﺳﻢ‬

‫اﳌﻀّﻞ وﻫﻲ اﳊﻀﺮة اﻟﱵ أﺿّﻞ اﷲ ﻣﻨﻬﺎ ﻣﻦ ﺷﺎء ﻗﺎل ﺗﻌﺎﱃ }ﻳُِﻀﱡﻞ َﻣﻦ‬
‫ﻳََﺸﺂُء{ ﻓﻜﺎﻧﺖ اﳊﺮوب ﺑﲔ اﳊﻀﺮﺗﲔ ﰲ أﻳ ّﺎم اﻟﺮﺳﻞ ﻋﻠﻴﻬﻢ اﻟﺴﻼم ﻗﺎﺋﻤﺔ‬
‫واﳌﺮاﺳﻼت ﺑﻴﻨﻬﻤﺎ ﻣﱰّددة واﳊﺮب ﺑﻴﻨﻬﻤﺎ ﺳﺠﺎل وﱂ ﻳﺰل ذﻟﻚ ﻛﺬﻟﻚ وﻟﻮﻻ‬
‫ذﻟﻚ أﻋﲏ ﻟﻮﻻ أّن ﺣﻀﺮة اﻟﻀﺎﻟ ّﲔ ﻣﺴﺘﻨﺪة إﱃ اﲰﻪ اﳌﻀّﻞ ﺳﺒﺤﺎﻧﻪ ﱂ ﻳﻨَﺼﺮ‬
‫اﻟﻀﺎﻟ ّﻮن أﺻًﻼ ﻟﻜﻨّﻪ ﻋﻠﻴﻪ اﻟﺴﻼم ﻗﺎل ﻻ ﺗﺘﻤﻨّﻮا ﻟﻘﺎء اﻟﻌﺪّو ﻓﺈﻧ ّﻬﻢ ﻳﻨَﺼﺮون‬
.‫ﻛﻤﺎ ﺗُﻨﺼﺮون‬
God’s Messengers—peace be upon them—thus come from the presence of
the Guide to the presence of the Misguider, which is the presence from which
God misguides whoever He wills, as He says: «He misguides whoever He
wills».337 Thus, throughout the eras of the Messengers wars were waged
between both presences: messages were exchanged back and forth between
them, and the guided and misguided fought each other with varying degrees of
success. Indeed, this war never ended; for were it not so—that is, if the presence
of the misguided were not drawing from His name the Misguider—then the
misguided would never be helped in the first place. Yet the blessed Prophet
says: “Do not seek to encounter the enemy in battle, for they are given help just
as you are.”338

54.3 ٣،٥٤

‫أﺻﻠﻬﺎ ﻣﻦ ﺗﻘﺎﺑﻞ اﻻﺳﻢ اﳍﺎدي واﳌﻀّﻞ }َوﻟ َْﻮ َﺷﺂَء َرﺑ ﱡَﻚ‬ ‫وﻫﺬه اﻟﻌﺪاوة‬
‫َٰوِﺣَﺪة ً{ ﻣﻦ ﺣﻀﺮة ﻗﻮﻟﻪ }َوٱﷲُ َﻏﺎﻟٌِﺐ َﻋﻠ َﻰ َأْﻣِﺮِه { }َوَﻻ‬ ً‫َﳉ ََﻌَﻞ ٱﻟﻨﱠﺎَس ُأﱠﻣﺔ‬
ٰٓ
{‫ﻹﺣﻴﺎء ﻣﺮاﺗﺐ ﻇﻬﻮرات أﲰﺎﺋﻪ ﺗﻌﺎﱃ }ِإﱠﻻ َﻣﻦ ﱠرِﺣَﻢ َرﺑ ﱡَﻚ‬ {‫ﻳََﺰاﻟ ُﻮَن ُﳐ ْﺘَِﻠِﻔَﲔ‬
‫اﻟﺮﲪﺔ إّﻣﺎ ﻣﻦ ﺣﻀﺮة ﺣﺠﺎب ﻓﻬﻮ ﺑﺄن ﻳﺮﺟﻊ إﱃ اﳍﺪاﻳﺔ‬ ‫أي ﳊﻘﻪ ﲡﻠ ّﻲ‬
‫ﻣﻦ ﺣﻀﺮة ﺷﻬﻮد ﻋﺮﻓﺎﻧﻲ ﻓﻴﺘﺒﻊ ﲡﻠ ّﻴّﺎت اﳊّﻖ ﺑﻼ واﺳﻄﺔ أو‬ ‫ﻓﻴﺘﺒﻊ اﻟﺮﺳﻞ أو‬
ّ
‫ﻣﻦ ﺣﻀﺮة اﻟﻘﻄﺒﻴّﺔ ﻓﺘﻜﻮن اﻷﲰﺎء ﲢﺖ ﻣﻘﺎﻣﻪ ﻓﻴﻜﻮن ﰲ ﻏﻴﺐ اﻟﺬات‬
.‫وﺷﻬﺎدﺗﻬﺎ ﻫﻮ ﻫﻮ وﻫﻮ ﻧﻬﺎﻳﺔ اﻟﺴﻔﺮ اﻟﺜﺎﻧﻲ‬
Furthermore, this opposition originates in the confrontation of the Guide
and the Misguider: «Had your Lord willed, He would have made humankind
one nation»—from the presence of the verse «and God presides over His
affair»—«but they continue in their differences»339 in order to give life to the
levels of manifestation of His names, «except for those on whom your Lord has
mercy»;340 that is, those who receive the disclosure of mercy. This disclosure
may come from the presence of the veil, whereupon he will return to guidance
and follow the Messengers. Alternatively, it may come from the recognizer’s
presence of witnessing, whereupon he will follow the disclosures of the Real
with no intermediary. Or it may come from the axial presence, whereupon the
names will be beneath his station, for he will be traveling in the unseen realm of
the Essence, and their witnessing will be he himself. That is the end of the
second journey.

54.4 ٤،٥٤

{‫ﷲ َﻋﻠ َﻰ ﺑَِﺼَﲑٍة‬

ِ ‫ﻓﺈن ﺗﲋل ﲝﻘﻴﻘﺔ اﻟﺴﻔﺮ اﻟﺜﺎﻟﺚ إﱃ أن ﻳﺪﻋﻮ }ِإَﱃ ٱ‬
ّ
ٰ
‫ﻳﻌﲏ إﱃ اﻻﺳﻢ اﳍﺎدي ﻓﺈن ﻛﺎن ﰲ زﻣﺎن اﻟﺮﺳﻞ ﱂ ﻳﺪع إّﻻ إﱃ اﻻﺳﻢ‬
‫اﳍﺎدي وإن ﻛﺎن ﰲ ﻏﲑه وﺻﻞ ﺑﻪ ﻛّﻞ أﺣﺪ إﱃ ﻣﻘﺎم ﺧﻼﺻﻪ ﻛﺎن ﰲ‬
‫ﻇﺎﻫﺮ اﳊﺎل ﳑّﻦ ﻇﻬﺮ ﺑﺄﺣﻜﺎم اﻻﺳﻢ اﳍﺎدي أو ﱂ ﻳﻈﻬﺮ ﺑﻞ ﻛﺎن ﻇﺎﻫًﺮا‬
.{‫ﷲ ﺗَِﺼُﲑ ٱ ْ ُﻷُﻣﻮُر‬
ِ ‫ﲝﻘﺎﺋﻖ اﻻﺳﻢ اﳌﻀّﻞ }َأَﻵ ِإَﱃ ٱ‬
Thereafter, he may descend back through the reality of the third journey and
call «to God based on insight»;341 that is, call to the Guide. If he lives during
the era of the Messengers, then he calls unto none but the Guide. If he lives
during a different period, everyone reaches their station of deliverance through
him, regardless of whether his state outwardly manifests the properties of the
Guide or not, and even if he manifests by the realities of the Misguider, «Surely
all matters go back to God».342
 54.5 ٥،٥٤

‫ﻗﺎل اﻟﺸﻴﺦ واﳌﺴﺘﻘﻴﻢ ﻣﻨﻬﺎ ﻣﺎ ُﺷﺮع وﻣﺼﲑ اﳉﻤﻴﻊ إﱃ اﷲ ذﻛﺮ ذﻟﻚ ﰲ‬

‫ﻛﺘﺎب اﻟﻌﺒﺎدﻟﺔ ﻓﺎﻻﺳﻢ اﳌﺮﺳﻞ داﺧﻞ ﰲ اﻻﺳﻢ اﳍﺎدي واﻟﺮﺳﺎﻟﺔ دون اﻟﻨﺒّﻮة‬
‫واﻟﻨﺒّﻮة دون اﻟﻮﻻﻳﺔ أّﻣﺎ اﻟﺮﺳﻮل ﻓﺠﺎﻣﻊ اﻟﺜﻼث ﻣﺮاﺗﺐ ﻓﻬﻮ وّﱄ ﻧﱯ رﺳﻮل ﻗﺎل‬
ّ
‫اﻟﺸﻴﺦ‬
‫َوَﻓْﻮَق‬ ‫ٱﻟ َْﻮِ ِ ّﱄ‬ ‫ُدَوﻳ َْﻦ‬ ‫ِﰲ‬ ‫ٱﻟﻨﱡُﺒﱠﻮِة‬ ‫َﻣَﻘﺎُم‬
ِ‫ٱﻟﺮﺳﻮل‬ ‫ﺑَْﺮَزٍخ‬
ُ‫ﱠ‬
The shaykh says: “Upright things include those that are set down as Shariah,
and all things go back to God.”343 He mentions this in his book, The Servants of
God. Thus, the Sender pertains to the Guide. Messengerhood is above
prophethood, and prophethood is above friendship. The Messenger brings
together these three levels and is thus a Friend-Prophet-Messenger. The shaykh
says:
The station of prophethood is located in an isthmus
between the Friend and the Messenger.344

‫اﲰﻪ اﳌﻘﻴﺖ ﺗﺒﺎرك وﺗﻌﺎﱃ‬

Al-Muqīt: The Nourisher

55.1 ١،٥٥

ُ‫ﻫﻮ ﺧﺎﻣﺲ اﺳﻢ ﺧﺮج ﻣﻦ ﺳﻮرة اﻟﻨﺴﺎء ﺷﺎﻫﺪه ﻗﻮﻟﻪ ﺗﻌﺎﱃ }َوﻛَﺎَن ٱﷲ‬
‫َﻋﻠ َﻰ ﻛُ ِّﻞ َﺷﻰٍء ﱡﻣِﻘﻴﺘ ًﺎ{ واﻧﻔﺮد ﺑﺈﻳﺮاده أﺑﻮ اﳊﻜﻢ واﳌﻘﻴﺖ ﰲ اﻟﻠﻐﺔ اﳌﻘﺘﺪر‬
ْ ٰ
‫أي اﻟﻘﺎدر ﻋﻠﻰ أن ﻳﻌﻄﻲ اﻟﻘﻮت ﻛّﻞ ﳏﺘﺎج إﻟﻴﻪ وﻗﺪ ﺟﺎء ﲟﻌﻨﻰ اﳊﻔﻴﻆ‬
.‫واﻷّول أﻇﻬﺮ‬
This is the fifth name drawn from the Surah of Women, and it occurs in the
verse: «God nourishes all things».345 Only Ibn Barrajān cites it as a divine
name. Linguistically, the Nourisher means the Powerful; that is, the one who
has the power to provide nourishment to anyone in need. It can also mean the
Preserver, but the first definition is more apparent.

55.2 ٢،٥٥

‫واﻋﻠﻢ أّن ﻣﺮاﺗﺐ ﻇﻬﻮرات اﻻﺳﻢ اﳌﻘﻴﺖ ﻋﺎّﻣﺔ ﻓﻼ ﺗﻘﺘﺼﺮ ﻋﻠﻰ اﻷﺟﺴﺎم‬
‫اﻟﱵ ﺗﻠﻘﱠﺐ ﺑﺎﳌﻐﺘّﺬي ﻓﺈﻧ ّﻪ ﻣﻦ ﺷﻬﺪ اﻟﻮﺟﻮد وﺟﺪ ﻣﻮﺟﻮداﺗﻪ ﻛﻠ ّﻬﺎ ﺗﻄﻠﺐ اﻟﻘﻮت‬
‫وذﻟﻚ راﺟﻊ إﱃ ﺣﻘﻴﻘﺔ اﳌﺪد اﻹٰﳍﻲ ﻓﺈّن اﻟﻘﻠﻢ اﻷﻋﻠﻰ ﻗﻮﺗﻪ ﻣﻦ اﻟﻐﻴﺐ اﻹٰﳍﻲ‬
ّ ّ
‫واﻟﻠﻮح ﻗﻮﺗﻪ ﻣﻦ اﻟﻘﻠﻢ واﻟﻠﻮح اﶈﻔﻮظ إّﳕﺎ ﻗﻮﺗﻪ اﻟﻌﻠﻢ واﻟﺒﺴﺎﺋﻂ اﳉﺴﻤﺎﻧﻴّﺔ ﻗﻮﺗﻬﺎ‬
‫ﻣﻦ اﻟﻠﻮح واﻷﺟﺴﺎم ﻗﻮﺗﻬﺎ ﺑﻌﻀﻬﺎ ﻣﻦ ﺑﻌﺾ ﻓﺎﳌﺎء واﻟﱰاب ﻳﺴﺘﺤﻴﻞ ﺑﻌﻀﻬﺎ إﱃ‬
‫ﺑﻌﺾ ﻓﻴﻘﺘﺎت ﻣﺎ اﺳﺘُﺤﻴﻞ إﻟﻴﻪ ﳑّﺎ اﺳﺘﺤﺎل وﻛﺬﻟﻚ اﳍﻮاء ﻳﻘﺘﺎت ﻟﻄﻴﻔﻪ ﻣﻦ‬
‫ﻛﺜﻴﻔﻪ واﳌﻌﺎدن ﺗﻘﺘﺎت ﻣﻦ اﻷرض واﻟﻨﺒﺎت ﻣﻨﻬﺎ وﻣﻦ اﳌﺎء واﳊﻴﻮان ﻣﻦ اﻟﻨﺒﺎت‬
.‫وﺑﻌﻀﻪ ﻣﻦ ﺑﻌﺾ‬
Levels of manifestation of the Nourisher are all-pervasive. They are not
restricted to what are classified as bodies that feed. For the one who witnesses
existence discovers that all of its existents seek nourishment, and this derives
from the reality of divine replenishment. For the nourishment of the Supreme
Pen is from God’s unseen realm. The nourishment of the Tablet, for its part, is
from the Pen. The Preserved Tablet’s nourishment is none other than divine
knowledge, and the nourishment of the simple elements is from the Tablet.346
The nourishment of bodies is from each other: water and earth transmute into
one another, such that the transmuted element is nourished by that which
transmutes into it. Similarly, subtle winds are nourished by dense winds,
minerals are nourished by the earth, plants are nourished by the earth and by
water, and animals are nourished by plants and by one another.

55.3 ٣،٥٥
‫واﻹﻧﺴﺎن ﺗﻘﺘﺎت ﻧﻔﻮس اﻟﻜّﻤﻞ ﻣﻨﻬﻢ ﻣﻦ اﳊﻘﺎﺋﻖ وﻧﻔﻮس اﻟﻌﺎرﻓﲔ ﻣﻦ اﳌﻌﺎرف‬
‫وﻧﻔﻮس اﶈﺠﻮﺑﲔ ﻣﻦ اﻟﻌﻠﻮم اﻟﻌﻘﻠﻴّﺔ واﻟﻨﻘﻠﻴّﺔ واﳉّﻬﺎل ﺗﻘﺘﺎت ﻧﻔﻮﺳﻬﻢ ﻣﻦ‬
‫اﻟﺘﺨﻴّﻼت واﻟﺘﻮّﻫﻤﺎت إذ ﻳﺘﻮّﻫﻤﻮن أﻧ ّﻬﺎ ﻋﻠﻮم وأّﻣﺎ أﺟﺴﺎم اﻷﻧﺎﺳﻲ ﻛﻠ ّﻬﻢ ﳏﻘّﻘﻬﻢ‬
ّ
‫وﻋﺎرﻓﻬﻢ وﳏﺠﻮﺑﻬﻢ ﻓﻐﺬاؤه ﻣﻌﻠﻮم ﻓﺎﻻﺳﻢ اﳌﻘﻴﺖ ﻣﻌﻂ ﰲ ﻫﺬه اﳌﺮاﺗﺐ ﻛﻠ ّﻬﺎ‬
‫ﺣﻘﻴﻘﺔ اﻟﻘﻮت وأﻟّﺬ أﻗﻮات اﻷﺟﺴﺎم ﻣﺎ ﻻءم اﳊّﺲ وﺟﺎﻧﺲ اﳉﺴﻢ وأﻣّﺪ‬
‫اﻟﻘﻮى إﻣﺪاًدا ﻣﻌﺘﺪًﻻ وأﻟّﺬ أﻏﺬﻳﺔ اﻷﻧﻔﺲ ﻣﺎ ﻧﺎﺳﺒﻬﺎ وﺗﻐّﺬي اﻟﻨﻔﻮس ﺑﺎﻟﻮاردات‬
‫واﻷﺣﻮال واﻟﺘﺠﻠ ّﻴّﺎت ﻫﻲ أﻟّﺬ أﻏﺬﻳﺘﻬﺎ وﻟﺬﻟﻚ ﻳﻜﻮن أﻫﻞ اﻟﺒﺪاﻳﺔ أﻟّﺬ ﻋﻴًﺸﺎ ﻣﻦ‬
.‫اﻟﻜّﻤﻞ ﳌﻜﺎن ﻗﺒﻮﳍﻢ ﻟﻠﺘﺠﻠ ّﻴّﺎت وواردات اﻷﺣﻮال‬
Among humans, the perfected souls are nourished by esoteric realities. The
souls of the recognizers are nourished by direct recognition. The souls of the
veiled intellects are nourished by the intellectual and transmitted sciences. The
souls of the ignorant are nourished by mental images and fantasies, which they
imagine to be science. Without exception, the nourishment of human bodies—
including the bodies of those who have verified the truth, the recognizers, and
the veiled intellects—is well known. The Nourisher provides nourishment at all
these levels. Moreover, the most pleasurable nourishment for the body is what
is agreeable to the senses, congenial to the body, and replenishing to the
faculties in a balanced manner. The most pleasurable nourishment for souls is
that with which they have affinity. Souls are nourished by inrushes, spiritual
states, and disclosures, which are the most pleasurable of their nourishments.
That is why beginners experience more pleasure than the perfected, for they are
receptive to disclosures, inrushes, and spiritual states.

55.4 ٤،٥٥

‫ﻗﺎل اﳉﻨﻴﺪ رﲪﻪ اﷲ واﺷﻮﻗﺎه ﻷﻳ ّﺎم اﻟﺒﺪاﻳﺔ وذﻟﻚ ﳌﺎ رأى ﻓﻴﻬﺎ ﻣﻦ اﻟﺘﻠّﺬذ‬
‫ﺑﺘﻠﻘّﻲ اﻟﺘﺠﻠ ّﻴﺎت وأّﻣﺎ اﻟﻜّﻤﻞ ﻓﻠّﻤﺎ اﻧﻘﻄﻊ ﻋﻨﻬﻢ اﻟﻮاردات واﻟﺘﺠﻠ ّﻴﺎت ﺑﻄﻠﺖ‬
‫ﻟّﺬاﺗﻬﻢ ورﺟﻌﻮا إﱃ اﳊّﺲ ﺑﺎﻟﻜﻠ ّﻴّﺔ ﻓﺄﺷﺒﻬﺖ ﻇﻬﻮاﻫﺮﻫﻢ ﻇﻮاﻫﺮ اﻟﻌﻮاّم ﻓُﺠﻬﻠﻮا‬
‫ِﲞﻼف أﻫﻞ اﻟﱰﻗ ّﻲ ﻓﺈّن ﻧﻔﻮس اﻟﻌﻮاّم ﺗﻨﻔﻌﻞ ﳍﻢ وﻳﻌﺘﻘﺪون أﻧ ّﻬﻢ أﻛﻤﻞ وﻫﻮ‬
.‫ﻏﻠﻂ ﻣﻨﻬﻢ‬
 Al-Junayd, may God have mercy on him, said: “How I yearn for the early
days!”347 because of the pleasure he took from the disclosures he experienced
then. Inrushes and disclosures are cut off from the perfected, and therefore
their pleasures are nullified and they return fully to their sensory faculties.
Outwardly they thus resemble ordinary believers, and they pass unnoticed, in
contrast to those who are still on the path of ascent, to whom the souls of the
ordinary believers are receptive and whom they hold to be more perfected,
which is a mistake on their part.

55.5 ٥،٥٥

.‫وذﻛﺮ اﺳﻢ اﳌﻘﻴﺖ ﻳﻔﻴﺪ اﻟﺘﺠﺮﻳﺪ ﻋﻦ اﻷﺳﺒﺎب وﻳﻌﻄﻲ اﻟﺘﻮﻛ ّﻞ واﷲ أﻋﻠﻢ‬
Invoking the Nourisher is helpful in withdrawing from the realm of
secondary causes, and gives trust in God. And God knows best.

‫اﲰﻪ اﻟﺼﺎدق ﻋّﺰ وﺟّﻞ‬

Al-Ṣādiq: The Truthful

56.1 ١،٥٦

‫ﻫﺬا اﻻﺳﻢ اﻟﻜﺮﻳﻢ ﱂ ﻳﺬﻛﺮه اﻹﻣﺎم أﺑﻮ ﺣﺎﻣﺪ اﻟﻐﺰاّﱄ وذﻛﺮه اﻹﻣﺎﻣﺎن اﻟﺒﻴﻬﻘﻲ‬
ِ‫وأﺑﻮ اﳊﻜﻢ وﺷﺎﻫﺪه ﻣﻦ ﺳﻮرة اﻟﻨﺴﺎء ﻗﻮﻟﻪ ﺗﻌﺎﱃ }وﻣﻦ َأﺻﺪُق ِﻣﻦ ٱ ّﷲ‬
َ َ ْ ََْ
.{ ً‫َﺣِﺪﻳﺜﺎ‬
This noble name is not mentioned by al-Ghazālī, but it is mentioned as a divine
name by al-Bayhaqī and Ibn Barrajān. It occurs in the Surah of Women in the
verse: «who is more truthful in speech than God?»348

56.2 ٢،٥٦
‫واﻋﻠﻢ أّن اﻻﺳﻢ اﻟﺼﺎدق ﻋﺎّم اﳊﻜﻢ ﺷﺎﻣﻞ اﳊﻘﺎﺋﻖ ﻻ ﲣﻠﻮ ﻣﻨﻪ رﺗﺒﺔ ﻣﻦ‬
‫رﺗﺐ اﻟﻮﺟﻮد أّﻣﺎ ﺻﺪﻗﻪ ﻋﻠﻰ أﻟﺴﻨﺔ اﻟﺮﺳﻞ ﻓﺸﺎﻫﺪه اﳌﻌﺠﺰات وأّﻣﺎ ﺻﺪﻗﻪ‬
.‫ﻋﻠﻰ أﻟﺴﻨﺔ اﻟﻨﺎﻃﻘﲔ ﻓﺸﺎﻫﺪه اﳊّﺲ واﻟﻌﻘﻞ‬
The property of the Truthful is all-pervasive, its realities all-inclusive, and no
level of existence is devoid of it. His truthfulness on the tongues of the
Messengers is attested by miracles. His truthfulness on the tongues of speakers
is attested by sense perception and intelligence.

56.3 ٣،٥٦

‫واﻟﻜّﻞ ﺻﺪق اﻻﺳﻢ اﻟﺼﺎدق وأّﻣﺎ ﺻﺪﻗﻪ ﰲ ﻛّﻞ اﳌﺮاﺗﺐ ﻓﻸّن اﻟﻜﺎذب‬
‫ﺻﺎدق ﺑﺎﻋﺘﺒﺎر أﻧ ّﻪ إّﳕﺎ أﺧﱪ ﻋﻦ وﺟﻮد ﻣﻮﺟﻮد أو ﻣﻮﺟﻮدات ﻟﻜّﻦ ذﻟﻚ‬
‫اﳌﻮﺟﻮد أو ﺗﻠﻚ اﳌﻮﺟﻮدات ﰲ اﻟﺬﻫﻦ ﻓﺈﻧ ّﻪ ﺻّﻮر ﰲ ذﻫﻨﻪ ﲝﻘﻴﻘﺔ اﻻﺳﻢ‬
‫ أﺧﱪ ﻋﻨﻪ واﻻﺳﻢ اﳌﺼّﻮر ﻫﻮ اﻟﺬي ﺻّﻮر اﻹﺧﺒﺎر أﻳًﻀﺎ ﻓﻮﻗﻊ‬١‫اﳌﺼّﻮر ﻣﺎ‬
.‫اﻹﺧﺒﺎر ﻋﻦ ﻣﻮﺟﻮد ﳏﻘّﻖ‬
.‫ وﻣﺎ‬:‫ ج‬،‫ ب‬،‫ آ‬١
Everyone, moreover, affirms the truthfulness of the Truthful. His
truthfulness obtains at all levels, because the liar is also truthful in view of the
fact that he merely reports on the existence of one or several existents. That
existent, however, is in his mind, for through the reality of the Form-Giver he
forms the thing he reports in his mind. The Form-Giver also gives form to his
report-giving. As such, he reports about an actual existent.

56.4 ٤،٥٦

‫وإن ﻛﺎن اﻟﺴﺎﻣﻊ ﻳﻈﻨّﻪ أﺧﱪ ﻋﻦ اﳌﻮﺟﻮد ﰲ اﳋﺎرج ﻓﺎﳋﻄﺄ ﻣﻦ اﻟﺴﺎﻣﻊ‬

‫ﻓﺈن ﻗﻠﺖ إّن اﻟﺼﺪق إّﳕﺎ ﻫﻮ ﻣﺎ ﻛﺎن اﻹﺧﺒﺎر ﺑﻪ ﻋﻦ ﻣﻮﺟﻮد ﰲ اﳋﺎرج‬
‫ﻓﺎﳉﻮاب أﻧ ّﺎ ﻧﻘﻮل إﻧ ّﻪ إن‪ ١‬أﺧﱪ أﺣﺪ ﻋّﻤﺎ ﰲ اﳋﺎرج إّﳕﺎ ﳜﱪ ﻋّﻤﺎ ﰲ‬
‫اﻟﺬﻫﻦ ﰲ اﳊﺎﻟﲔ ﻟﻜﻦ اﺗ ّﻔﻖ أن ﺻﺎدف ﻣﻮاﻓﻘﺔ اﻟﺪاﺧﻞ ﻟﻠﺨﺎرج وﳍﺬه اﳊﻘﻴﻘﺔ‬
‫ﻣﻦ ﱂ ﻳﺘﺼّﻮر ﻣﺎ ﳜﱪ ﻋﻨﻪ ﱂ ﳜﱪ ﻋﻨﻪ إذ ﻻ ﺷﻌﻮر ﻟﻪ ﺑﻪ ﻓﺘﻔﻄّﻦ ﳍﺬا‬
‫اﻷﻣﺮ‪.‬‬
‫‪ ١‬و‪ :‬ﻣﺎ‪.‬‬
‫‪Furthermore, the error is from the listener if the listener assumes that the liar‬‬
‫‪is reporting on a thing that exists externally. For if one were to contend that‬‬
‫‪truthfulness is essentially reporting on something external, we would say that to‬‬
‫‪report on something external is to report on what is in the mind, except that the‬‬
‫‪internal and the external thing happen to be identical. Therefore, not to‬‬
‫‪conceptualize what one is reporting on is not to report on it at all, because it is‬‬
‫!‪to be unaware of it. So ponder this matter‬‬

‫‪56.5‬‬ ‫‪٥،٥٦‬‬

‫واﻋﻠﻢ أّن اﻟﺒﺎﻃﻞ ﺣّﻖ ﺑﺎﻋﺘﺒﺎر أﻧ ّﻪ وﺟﻮد واﻟﻮﺟﻮد ﻫﻮ اﳊّﻖ وﻛّﻞ ﻧﻄﻖ‬
‫ﻟﻮﺟﻮد ﻓﻬﻮ ﻧﻄﻖ اﻟﻮﺟﻮد ﻗﺎل اﻟﺸﻴﺦ رﺿﻲ اﷲ ﻋﻨﻪ‬
‫ﻧ ُﻄِْﻖ‬ ‫ِإَﱃ‬ ‫ﲰﺎٍع‬‫ﺑَِﺄ ْ َ‬ ‫ِإَذا ﻧ ََﻄَﻖ ٱﻟ ُْﻮُﺟﻮُد َأَﺻﺎَخ‬
‫ٱﻟ ْﻮﺟﻮدِ‬ ‫ﻗَْﻮٌم‬
‫ُ ُ‬

‫وﻧﻄﻖ اﳊّﻖ ﺣّﻖ ﻛﻤﺎ ﻗﻠُﺖ ﰲ اﲰﻪ اﻟﻌﻠﻴﻢ ﺗﺒﺎرك وﺗﻌﺎﱃ‬

‫ﻇُُﻬﻮَراﺗِِﻪ‬ ‫ﺑَْﻌُﺾ‬ ‫َﻓِﺈﻧ ﱠُﻪ‬ ‫ِﰲ‬ ‫ٱﻟ َْﺒﺎِﻃَﻞ‬ ‫ﺗُﻨِْﻜِﺮ‬ ‫َﻻ‬
‫ﻃَﻮِرهِ‬
‫ْ‬
‫َﺣﱠﻖ‬ ‫ﺗُﻮِّﰲ‬
‫َﺣﺘ ﱠﻰ‬ ‫ِِﲟﻘَْﺪاِرِه‬ ‫ِﻣﻨَْﻚ‬ ‫وَأﻋِﻄﻪِ‬
‫َ ْ‬
‫ِإﺛ َْﺒﺎﺗِِﻪ‬
‫َﺧْﺸَﻴَﺔ َأْن ﺗَﻈَْﻬَﺮ ِﰲ‬ ‫َذاﺗَِﻚ‬ ‫ِﰲ‬ ‫َأﻇ ِْﻬْﺮُه‬
‫َذاﺗِِﻪ‬ ‫ُﻣْﺴﺘَْﻜِﻤًﻼ‬

‫ﻓﺎﻻﺳﻢ اﻟﺼﺎدق ﻫﻮ ﻟﺴﺎن اﻟﻮﺟﻮد واﻟﻨﺎﻃﻖ ﻫﻮ ﻟﺴﺎن ﺣﻘﻴﻘﺔ اﳊﻘﺎﺋﻖ وﻫﻲ‬

 .‫ﻣﺮﺗﺒﺔ اﻟﻘﻄﺐ ﻓﺎﻻﺳﻢ اﻟﺼﺎدق ﻣﺴﺎوق ﻟﻼﺳﻢ اﶈﻴﻂ ﰲ ﻣﻈﺎﻫﺮ اﻟﻮﺟﻮد ﻛﻠ ّﻪ‬
Falsehood is truth inasmuch as it is an existent, and existence is real, and the
uttering of every existent is a speech of existence. To this effect, the shaykh,
may God be pleased with him, says:
When existence speaks, one group
lends its ear to the speech of existence.349
Furthermore, the speech of the Real is true, as I said concerning the
Knowing:
Do not deny falsehood within its stage
for it is a part of His self-manifestation.
Give it its measure of yourself,
thereby fulfilling its due by affirming it.
Manifest it in your being, seeking perfection,
lest it be you that manifest in its being.350
The Truthful is therefore the mouthpiece of existence, and the speaker is the
voice of the Reality of Realities, which is the level of the axial saint. The
Truthful is thus coextensive with the Encompassing in all manifestations of
existence.

56.6 ٦،٥٦

‫وذﻛﺮ ﻫﺬا اﻻﺳﻢ ﻳﻌﻄﻲ ﻟﻠﻤﺤﺠﻮب ﺻﺪق اﻟﻠﺴﺎن وﻟﻠﺼﻮﰲّ ﺻﺪق اﻟﻘﻠﺐ‬
.‫وﻟﻠﻌﺎرف اﻟﺘﺤﻘﻴﻖ واﷲ أﻋﻠﻢ‬
The invocation of this name gives a truthful tongue to the veiled thinker, a
truthful heart to the Sufi, and realization to the recognizer. And God knows
best.

‫اﲰﻪ اﻟﺸﺎﻛﺮ ﺟّﻞ ﺟﻼﻟﻪ‬

 ‫‪Al-Shākir: The Grateful‬‬

‫‪57.1‬‬ ‫‪١،٥٧‬‬

‫اﻧﻔﺮد ﺑﺈﻳﺮاده اﻟﺒﻴﻬﻘﻲ وﺷﺎﻫﺪه ﻣﻦ ﺳﻮرة اﻟﻨﺴﺎء ﻗﻮﻟﻪ ﺗﻌﺎﱃ }َوﻛَﺎَن ٱﷲُ َﺷﺎِﻛًﺮا‬
‫ّ‬
‫َﻋِﻠﻴًﻤﺎ{ وﻣﻌﻨﺎه ﻋﻨﺪ اﻟﻌﻠﻤﺎء أﻧ ّﻪ ﻳﺸﻜﺮ ﻟﻠﻌﺒﺪ اﻟﺼﺎﱀ ﻋﻤﻠ َﻪ أي ﻳﺜﻴﺒﻪ ﻋﻠﻴﻪ‪.‬‬
‫‪Only al-Bayhaqī considers it to be a divine name. It occurs in the Surah of‬‬
‫‪Women in the verse: «God is Grateful, Knowing».351 According to the‬‬
‫‪scholars, it means that God shows gratitude toward the righteous servant for his‬‬
‫‪deeds; that is, He rewards him for them.352‬‬

‫‪57.2‬‬ ‫‪٢،٥٧‬‬

‫وﻣﻌﻨﻰ اﻻﺳﻢ اﻟﺸﺎﻛﺮ ﻋﺎّم اﳊﻜﻢ ﰲ ﻛّﻞ ﻗﺎﺑﻞ ﻟﻸﺛﺮ ﻣﺘﺄﺛ ّﺮ ﻣﻦ اﻟﻔﻌﻞ ﻳﻨﺠﺢ‬
‫ﻓﻴﻪ ﻗﺼﺪ اﻟﻔﺎﻋﻞ وﻳﻈﻬﺮ ﻓﻴﻪ ﻣﻘﺼﻮد اﳌﺆﺛ ّﺮ ﻓﻴﺠﻤﻊ ﺑﲔ ﺷﻜﺮ اﻹﺣﺴﺎن اﳌﻌﻠﻮم‬
‫وﺷﻜﺮ إﻇﻬﺎر اﳌﻨّﺔ وﻫﻮ ﻗﺒﻮل اﻷﺛﺮ ﻛﺸﻜﺮ اﻷرض ﻟﻠﻤﻄﺮ ﺑﻈﻬﻮر اﻟﻨﺒﺎت وﺷﻜﺮ‬
‫اﻷﻏﺼﺎن ﻟﻸﺻﻮل ﺑﺈﻇﻬﺎر اﻟﺜﻤﺮات ﻓﻘﺒﻮل اﻟﻘﻠﻢ اﻷﻋﻠﻰ ﻣﺪد اﻟﻐﻴﺐ ﺷﻜﺮ وﻗﺒﻮل‬
‫اﻟﻠﻮح اﶈﻔﻮظ ﻣﻨﻪ ﺷﻜﺮ واﻧﻘﻴﺎد اﻷﻓﻼك ﺑﻄﺒﻌﻬﺎ ﳊﺮﻛﺔ دورﻳ ّﺔ ﺷﻜﺮ وﲤﺎزج‬
‫ﻃﺒﺎﺋﻊ ﻣﺎ ﲢﺘﻬﺎ ﺑﺴّﺮ اﳌﺪد اﻹٰﳍﻲ ﺷﻜﺮ وﻇﻬﻮر اﳌﻮﻟ ّﺪات ﻋﻨﻬﺎ ﺷﻜﺮ وﻗﺒﻮل‬
‫ّ‬
‫اﻹﻧﺎث ﺗﺄﺛﲑات ذﻛﻮرﻫﺎ ﺷﻜﺮ واﻧﻔﻌﺎل اﻟﻔﺎﻋﻞ ﺑﺎﳌﻔﻌﻮل ﺑﺘﻤﻠ ّﻘﻪ ﻟﻪ ﺷﻜﺮ وﻧﻄﻖ‬
‫اﻟﻨﺎﻃﻘﺎت ﺷﻜﺮ وﺻﻤﺖ اﻟﺼﺎﻣﺘﺎت ﺷﻜﺮ ﻷﻧ ّﻪ ﻣﻄﻠﻮب ﻣﻨﻬﺎ أن ﺗﺼﻤﺖ وذﻟﻚ‬
‫ﻻﻧﻘﻄﺎع اﳌﺪد ﻋﻨﻬﺎ ﻷّن اﻷﻋﺪام ﻻ ﺗﻜﻮن ﺑﺘﺄﺛﲑ ﻣﺆﺛ ّﺮ ﺑﻞ ﺑﻀّﺪه واﳊﺮﻛﺔ‬
‫اﻟﺬاﺗﻴّﺔ ﺷﻜﺮ ﻟﻠﻮﺟﻮد اﳌﻄﻠﻖ وﻫﻮ اﻟﺸﻜﺮ اﻟﻌﺎّم اﻟﺬي ﻛّﻞ ﺷﻜﺮ ﻣﻦ ﺗﻔﺼﻴﻠﻪ‪.‬‬
‫‪The property of the Grateful, moreover, pervades everything that is receptive‬‬
‫‪of influence and is influenced by an act, through which the aim of an agent is‬‬
‫‪carried out, and in which the intended goal of an exerter of influence becomes‬‬
‫‪manifest. Thus, the Grateful brings together common gratitude in response to a‬‬
‫‪beautiful action, and the gratitude of displaying the blessings that one has‬‬
‫‪received; that is, being receptive to the agent’s influence. Examples of this‬‬
include the growth of plants as the gratitude of the earth for rain, and the
production of fruit as the gratitude of branches to their roots. Thus, the
following constitute gratitude: the receptivity of the Supreme Pen to
replenishment from the unseen; the receptivity of the Preserved Tablet to the
Pen; the natural submission of the spheres to circular motion; the mixing of the
natural constituents below the spheres through the secret of divine
replenishment; the manifestation of minerals, plants, and animals thereby; the
receptivity of females to the influence of males; and the passivity of the object
to the subject by ingratiating itself to it. Moreover, the speech of rational
speakers is gratitude, just as the silence of silent things is also gratitude, for they
are expected to stay silent because the divine replenishment has been cut off.
After all, nonexistents do not come about as effects of something that produces
effects, but rather by its opposite. Moreover, the motion of the Essence is
gratitude to unconditioned existence, and the latter is the all-pervading
gratitude from which all forms of gratitude receive their differences.

57.3 ٣،٥٧

‫ﺑﺎﻟﺸﻜﺮ اﻟﺮاﺟﻊ إﱃ اﻟﺬات‬ ‫واﻻﺳﻢ اﻟﺸﺎﻛﺮ ﰲ ﻫﺬه اﳌﺮاﺗﺐ ﻛﻠ ّﻬﺎ ﻧﺎﻃﻖ‬

‫ﺣﺘ ّﻰ ﺟﺤﻮد اﳉﺎﺣﺪ ﻓﺈﻧ ّﻪ‬ ‫اﳌﻘّﺪﺳﺔ وﻟﻴﺲ ﰲ اﳌﻮﺟﻮدات ﻣﻮﺟﻮد ﻻ ﺷﻜﺮ ﻟﻪ‬
‫ﻓﻘﺪ ﺗﺄﺛ ّﺮ وأﻇﻬﺮ اﳌﺮاد ﻣﻨﻪ‬ ‫ﺷﻜﺮ ﻷﻧ ّﻪ ﻣﻄﻠﻮب ﻣﻨﻪ ﺑﺎﻟﺘﺄﺛﲑ أن ﻳﻜﻮن ﺟﺎﺣًﺪا‬
.‫ﻓﻜﺎن ﺷﺎﻛًﺮا ﻷﻧ ّﻪ ﻟﻮ ﱂ ﻳﻜﻦ ﻣﺘﺄﺛ ًّﺮا ﻟﻨﺎﺳﺐ اﻟﻌﺪم‬
At all these levels, the Grateful expresses the gratitude that stems from the
Holy Essence, and there is no existent devoid of gratitude. This includes the
ingratitude of the ingrate, for it too is gratitude since he is expected to display
the behavior of ingratitude. Given that he displays effects and manifests what is
intended for him, the ingrate is actually being grateful; for if he were not to
display the effect of ingratitude, then he would correspond to nonexistence.

57.4 ٤،٥٧

‫واﻋﻠﻢ أّن ﺧﺎّﺻﻴّﺔ اﻟﻮﺟﻮد اﳌﻄﻠﻖ ﻫﻮ اﻟﺘﺄﺛ ّﺮ ﻻ اﻟﺘﺄﺛﲑ ﻓﺎﻻﻧﻔﻌﺎل أﺳﺒﻖ ﻣﻦ‬
‫اﻟﻔﻌﻞ وﺳّﺮ ﻫﺬا ﻻ ﻳﻘﺎل إّﻻ ﻣﺸﺎﻓﻬﺔ ﻓﺘﻄّﻮرات اﻟﻮﺟﻮد ﻛﻠ ّﻬﺎ أﻟﺴﻨﺔ ﻧﺎﻃﻘﺔ‬
‫ﺗﺸﻜﺮ اﳊّﻖ ﺟّﻞ ﺟﻼﻟﻪ ﻓﻬﻮ ﺷﺎﻛﺮ ﻟﻨﻔﺴﻪ إذ ﻻ ﻳﺴﺘﺤّﻖ اﻟﺸﻜﺮ ﻏﲑه وﻻ‬
.‫ﻳﺴﺘﺤّﻖ أن ﻳﻜﻮن ﺷﺎﻛًﺮا ﺳﻮاه‬
Moreover, the characteristic of unconditioned existence is the reception, not
the display, of effects; for reaction precedes action. But this secret can only be
shared orally, since all stages of existence express gratitude to the Real. After all,
He is grateful to Himself, since none is worthy of gratitude but He, and none is
worthy of showing gratitude but He.

57.5 ٥،٥٧

‫اﻟﺬي ﺻﺪرت ﻋﻨﻪ‬ ‫واﻟﺸﻜﺮ واﻟﺬّم ﻛﻼﻫﻤﺎ ﺷﻜﺮ واﻗﻊ ﻋﻠﻰ اﻟﻘﻄﺐ ﻷﻧ ّﻪ‬
‫واﻷﲰﺎء ﻛﻠ ّﻬﺎ إﻟﻴﻪ‬ ‫اﻷﺣﻜﺎم ﻣﻦ ﺣﻴﺚ ﻣﺮﺗﺒﺔ ﻻ ﻣﻦ ﺣﻴﺚ ﺻﻮرة ﺟﺴﻤﻴّﺔ‬
‫إﻟﻴﻪ وﻫﺬا واﺿﺢ‬ ‫ﺗﺮﺟﻊ اﳊﺴﻨﻰ وﻏﲑ اﳊﺴﻨﻰ ﻓﻠﻴﺲ اﻟﺸﺎﻛﺮ وﺣﺪه راﺟًﻌﺎ‬
.‫ﺎ‬‫ﻋﻨﺪﻫﻢ ﻓﻼ ﺗﺮاه ﺧﻔﻴ‬
Furthermore, gratitude and blame are both cases of gratitude actualized by
the axial saint, because in respect to his cosmic level, not in respect to his bodily
form, all properties come forth from him. Moreover, all the names, both the
most beautiful ones and the others, return to him. As such, it is not only the
Grateful that stems from him; this is clear for the axial saints, seeing it as they
do without any ambiguity.

57.6 ٦،٥٧

‫واﻻﺳﻢ اﻟﺸﺎﻛﺮ ﻳﻌﻄﻲ أﻫﻞ اﻟﺬﻛﺮ ﻟﻪ ﻣﻘﺎم اﶈّﺒﺔ إن ﻛﺎﻧﻮا ﺻﻮﻓﻴّﺔ وﻣﻘﺎم‬
‫اﻟﻮﻗﻔﺔ إن ﻛﺎﻧﻮا ﻋﺎرﻓﲔ وﻣﻘﺎم اﻟﻘﻄﺒﻴّﺔ إن ﻛﺎﻧﻮا واﻗﻔﲔ وﻫﻮ ﺣﻀﺮة ﻗﺪس‬
.‫ﳏﻔﻮﻓﺔ ﺑﺎﻷﻧﺲ وﻧﻔﻊ ﻫﺬا اﻻﺳﻢ ﰲ اﳋﻠﻮة ﺑﺎﻟﻎ واﷲ أﻋﻠﻢ‬
The Grateful gives those who invoke it the station of love if they are Sufis, the
station of halting if they are recognizers, and the station of axial sainthood if
they have arrived at the station of halting. It is a presence of holiness that is
wrapped in intimacy. The benefit of this name for the spiritual retreat353 is far-
reaching. And God knows best.

‫اﲰﻪ اﻟﻌﻔّﻮ ﺳﺒﺤﺎﻧﻪ‬

Al-ʿAfū: The Forgiver

58.1 ١،٥٨

‫ﻫﺬا اﻻﺳﻢ اﻟﻜﺮﻳﻢ اﺗ ّﻔﻖ ﻋﻠﻰ إﻳﺮاده اﻷﺋّﻤﺔ اﻟﺜﻼﺛﺔ وﺷﺎﻫﺪه ﻣﻦ ﺳﻮرة اﻟﻨﺴﺎء‬
‫ﻮا ﻗَِﺪﻳًﺮا{ وﻫﻮ آﺧﺮ ﻣﺎ ﺧﺮج ﻣﻦ ﺳﻮرة‬‫ﻗﻮﻟﻪ ﺗﻌﺎﱃ }ِإﱠن ٱﷲَ ﻛَﺎَن َﻋُﻔ‬
‫اﻟﻨﺴﺎء وﻣﻌﻨﻰ اﻟﻌﻔّﻮ اﻟﺴﺎﺗﺮ ذﻧﻮب اﻟﻌﺎﺻﲔ ﺑﺎﳌﺴﺎﳏﺔ ﳍﻢ وﺻﻴﻐﺘﻪ ﻓﻌﻮل‬
.‫ﻟﻠﻤﺒﺎﻟﻐﺔ ﲟﻌﻨﻰ ﻛﱶة اﻟﻌﻔﻮ ﻣﻨﻪ ﺗﻌﺎﱃ‬
This noble name is mentioned by the three eminent scholars as a divine name.
It occurs in the Surah of Women in the verse: «God is indeed forgiving,
powerful».354 It is the penultimate name in this surah. The meaning of the
Forgiver is He who conceals the sins of the disobedient by pardoning them. Its
form (faʿūl) denotes emphasis, meaning that forgiveness from Him is abundant.

58.2 ٢،٥٨

‫واﻋﻠﻢ أّن اﻟﻌﻔﻮ ﻣﻨﻪ ﺗﻌﺎﱃ ﻟﻪ اﻋﺘﺒﺎران أﺣﺪﻫﻤﺎ ﳜّﺺ ﻣﺮﺗﺒﺔ اﻟﻌﻠﻢ واﻵﺧﺮ‬
‫ﳜّﺺ ﻣﺮﺗﺒﺔ اﳌﻌﺮﻓﺔ ﻓﺎﻟﺬي ﳜّﺺ ﻣﺮﺗﺒﺔ اﻟﻌﻠﻢ ﻫﻮ أّن اﳊّﻖ ﺗﺒﺎرك وﺗﻌﺎﱃ‬
‫ﻳﺴﺎﻣﺢ ﻋﺒﺪه ﺑﺄن ﻻ ﻳﻌﺎﻗﺒﻪ ﻋﻠﻰ ذﻧﺒﻪ وأﺻﻌﺐ اﻟﺬﻧﻮب ﻛﻠ ّﻬﺎ اﻟﺸﺮك ﻗﺎل اﷲ‬
‫ﺗﻌﺎﱃ }ِإﱠن ٱﷲَ َﻻ ﻳَﻐِْﻔُﺮ َأن ﻳُْﺸَﺮَك ﺑِِﻪ { وإّﳕﺎ ﺗﻮَﺟﺐ اﻟﻌﻘﻮﺑﺔ ﻋﻠﻰ اﻟﻌﺒﺪ‬
‫ﺑﺪﻋﻮاه ﻧﺴﺒﺔ اﻟﻔﻌﻞ إﱃ ﻧﻔﺴﻪ ﻓﺄﺷﺮك ﺑﺪﻋﻮاه أّن ﻣﻊ اﳊّﻖ ﺗﻌﺎﱃ ﻓﺎﻋًﻼ ﻏﲑه‬
.‫ﻓﻠّﻤﺎ ﻓﻌﻞ اﻟﻌﺒﺪ ﻣﺎ ﺧﺎﻟﻒ اﻟﺸﺮع اﺳﺘﺤّﻖ اﻟﻌﻘﻮﺑﺔ‬
 Forgiveness from Him has two considerations. The first pertains specifically
to the level of knowledge, and the second pertains specifically to the level of
direct recognition. The first consideration is that the Real pardons His servant
by not punishing him for his sins. The most terrible of all sins, moreover, is to
associate partners with God. God says: «God indeed does not forgive that a
partner be associated with Him».355 In such cases, a person’s punishment is
necessary because he ascribes the act to himself, and is thereby guilty of
associationism by claiming that there is an actor other than God. Given that the
servant has violated the revealed Law, he merits punishment.

58.3 ٣،٥٨

‫وأﺻﻞ اﻟﻌﻔﻮ ﻋﻦ اﻟﺬﻧﻮب ﻣﻌﻨﻰ اﻟﺘﻮﺣﻴﺪ واﻟﺘﻮﺣﻴﺪ أﺻﻞ اﳊﺴﻨﺎت ﺑﺴّﺮ‬

‫ﻗﻮﻟﻪ ﻻ ﺣﻮل وﻻ ﻗّﻮة إّﻻ ﺑﺎﷲ ﻓﺎﻟﺮاﺟﻊ إﱃ اﳊّﻖ ﺗﻌﺎﱃ ﺑﺎﻻﺳﺘﻐﻔﺎر ﻳﺸﺒﻪ ﻣﻦ‬
‫رﺟﻊ إﻟﻴﻪ ﺑﺎﻟﺘﻮﺣﻴﺪ ﻷّن اﳌﺴﺘﻐﻔﺮ ﻳﱪأ إﱃ اﷲ ﺗﻌﺎﱃ ﻣﻦ ذﻟﻚ اﻟﻔﻌﻞ اﳌﻌﱠﱪ‬
‫ﻋﻨﻪ ﺑﺎﻟﺬﻧﺐ واﻟﱪاءة ﻣﻦ اﻟﻔﻌﻞ ﻳﺸﺒﻪ ﻣﻦ ﻧﺴﺐ اﻟﻔﻌﻞ إﱃ اﷲ ﺗﻌﺎﱃ ﻓﻨﺎﺳﺐ‬
‫اﻟﺘﻮﺣﻴﺪ ﻓﺎﺳﺘﺤّﻖ اﻟﻌﻔﻮ وﻧﻬﺎﻳﺔ ﺗﻮﺣﻴﺪ أﻫﻞ اﳊﺠﺎب أن ﻳﺘﺤﻘّﻘﻮا ﲟﻌﻨﻰ ﻻ‬
‫ﺣﻮل وﻻ ﻗّﻮة إّﻻ ﺑﺎﷲ ﻷﻧ ّﻬﻢ ﻻ ﻳﻘﺪرون ﻋﻠﻰ ﻧﺴﺒﺔ اﻟﻔﻌﻞ ﻛﻠ ّﻪ ﷲ ﻓﻬﺬا‬
.‫ﻣﻮﺿﻊ ﺗﺼّﺮف اﻻﺳﻢ اﻟﻌﻔّﻮ ﰲ ﻣﺮاﺗﺐ اﶈﺠﻮﺑﲔ‬
The root of forgiveness from sin is the meaning of divine oneness. Divine
oneness, moreover, is the root of beautiful deeds through the secret of the
saying: “There is no strength and no power but through God.” Turning to God
by asking for forgiveness is like turning to Him by declaring His oneness. This is
because the seeker of forgiveness acquits himself before God of the act that is
referred to as a sin, and this acquittal is akin to ascribing the act to God. It thus
concords with declaring God’s oneness, and is worthy of forgiveness.
Moreover, the highest declaration of divine oneness by veiled intellects is to
realize the meaning of “There is neither strength nor power but through God,”
for they are unable to ascribe all acts to God. This then is where the Forgiver
exercises control at the levels of the veiled intellects.

58.4 ٤،٥٨
‫وأّﻣﺎ ﰲ اﻋﺘﺒﺎر ﻣﺮاﺗﺐ أﻫﻞ اﻟﻜﺸﻒ ﻓﻴﺸﻬﺪون أّن اﻷﻣﺮ ﻛﻠ ّﻪ ﷲ ﺷﻬﻮًدا‬
‫ﻜﺎ ﻓﻼ ﺟﺮم أّن اﳊﺴﺎب ﺳﺎﻗﻂ ﻋﻨﻬﻢ ﻓﺤﺎﳍﻢ ﺣﺎل اﳌﻌﻔّﻮ‬‫ﻻ ﳚﺪون ﻓﻴﻪ ﺷ‬
‫ﻋﻨﻬﻢ ﻓﺎﻻﺳﻢ اﻟﻌﻔّﻮ ﻳﻠﺤﻘﻬﻢ ﰲ ﻣﺒﺎدئ ﺷﻬﻮدﻫﻢ ﻓﺈذا اﻧﻜﺸﻒ أن ﻻ ﻓﻌﻞ إّﻻ‬
‫ﷲ ﻋّﺰ وﺟّﻞ ﻓﻼ ﺗﻌﻠ ّﻖ ﳍﻢ ﺑﻐﲑ ﻣﺎ ﺷﻬﺪوه واﺳﺘﻐﻔﺎر ﻫﺆﻻء إّﳕﺎ ﻫﻮ ﻣﻦ‬
‫أﻧﻔﺴﻬﻢ ﻛﻤﺎ ورد ﻋﻦ ﺑﻌﻀﻬﻢ أﻧ ّﻪ ﺧﻮﻃﺐ ﲟﺎ ﺻﻮرﺗﻪ ﺣِّﻮل اﻟﺮداء إذا‬
‫اﺳﺘﺴﻘﻴﺘﲏ أﺳﻘﻚ واﺳﺘﻐﻔﺮﻧﻲ ﻣﻨﻚ أرﺳﻞ ﲰﺎء ﺗﻌّﺮﰲ ﻋﻠﻴﻚ ﻣﺪراًرا ﻓﺠﻌﻞ‬
.‫اﻻﺳﺘﻐﻔﺎر ﻻ ﻣﻦ اﻟﺬﻧﺐ ﺑﻞ ﻣﻦ رؤﻳﺘﻪ ﻟﻨﻔﺴﻪ‬
From the perspective of their levels, those who know through unveiling
witness that the entire affair belongs to God and have no doubt in their witness.
The reckoning therefore does not apply to them, for theirs is the state of those
who are forgiven. Thus, the Forgiver seizes them at the first stages of their
witnessing, but when it is revealed to them that there is no act but God’s, they
have attachment only to what they witness. These types seek forgiveness from
none other than themselves. To this effect, one of them heard a voice saying
something like this: “Turn the mantle inside out when you ask Me for rain, and
I will send rain down on you; seek My forgiveness from yourself and I will
unburden the sky of My true knowledge upon you in torrents.”356 He thus
asked forgiveness not from sin, but from seeing himself.

58.5 ٥،٥٨

‫وﻫﺬا اﻻﺳﻢ ﻳﻠﻴﻖ ﺑﺄذﻛﺎر اﻟﻌﻮاّم ﻷﻧ ّﻪ ﻳﺼﻠﺤﻬﻢ وﻟﻴﺲ ﻣﻦ ﺷﺄن اﻟﺴﺎﻟﻜﲔ إﱃ‬
‫اﷲ ذﻛﺮه ﻷّن ﻓﻴﻪ ذﻛﺮ اﻟﺬﻧﺐ وذﻛﺮ اﻟﻘﻮم ﻻ ﻳﻜﻮن ﻓﻴﻪ ذﻛﺮ اﻟﺬﻧﺐ ﺑﻞ وﻻ‬
‫ذﻛﺮ اﳊﺴﻨﺔ ﻗﺎل اﻟﻮاﻗﻒ وﻗﺎل ﱄ ﻳﺎ ﻋﺒﺪ اﺟﻌﻞ ذﻧﺒﻚ ﲢﺖ رﺟﻠﻴﻚ واﺟﻌﻞ‬
.‫ﺣﺴَﻨﺘﻚ ﲢﺖ ذﻧﺒﻚ ﻓﺈذا ذﻛﺮﺗﻪ اﻟﻌﺎّﻣﺔ ﺣﺴﻦ ﺣﺎﳍﻢ واﷲ أﻋﻠﻢ‬
The invocation of this name is appropriate for the ordinary believers because
it rectifies them. However, it is not appropriate for the wayfarers to God to
invoke it because it involves the mention of sin, and the invocation of the Folk
should not involve any mention of sin, or even any mention of beautiful deeds.
The one who arrives at the station of halting quotes God as saying: “He said to
me: O servant, place your sins under your feet, and place your beautiful deeds
under your sins.”357 Thus, when ordinary believers invoke this name, their state
improves; and God knows best.
 ‫ﺳﻮرة اﻷﻧﻌﺎم‬

‫‪The Surah of the Cattle‬‬

‫‪59.0‬‬ ‫‪٠،٥٩‬‬

‫وﻓﻴﻬﺎ ﺳﺘ ّﺔ أﲰﺎء‬
‫‪The Surah of the Cattle has six divine names.‬‬

‫اﲰﻪ اﻟﻔﺎﻃﺮ ﺟّﻞ اﲰﻪ‬

‫‪Al-Fāṭir: The Cleaver‬‬

‫‪59.1‬‬ ‫‪١،٥٩‬‬

‫ض{‬ ‫ذﻛﺮه أﺑﻮ اﳊﻜﻢ دوﻧﻬﻤﺎ وﺷﺎﻫﺪه ﻗﻮﻟﻪ ﺗﻌﺎﱃ }َﻓﺎِﻃِﺮ ٱﻟﺴﻤﻮِت وٱ ْ َﻷر ِ‬
‫َ ْ‬ ‫ﱠ َٰ َٰ‬
‫واﻟﻔﺎﻃﺮ ﻣﻌﻨﺎه اﳋﺎﻟﻖ وﻗﺪ ﻳﻜﻮن ﻣﻦ ﻓﻄﺮ اﻟﺸﻲء إذا ﺷﻘّﻪ ﻗﺎل اﷲ ﺗﻌﺎﱃ‬
‫}َأﱠن ٱﻟﱠﺴ َٰﻤ َٰﻮِت َوٱ ْ َﻷْرَض ﻛَﺎﻧ َﺘَﺎ َرﺗ ْﻘ ًﺎ َﻓَﻔﺘَﻘَْﻨُٰﻬَﻤﺎ{ وﻫﻮ ﲟﻌﻨﻰ ﺷﻘﻘﻨﺎﻫﻤﺎ ﻟﻴﻮاﻓﻖ‬
‫ض{ أي ﺷﻘّﻬﺎ وﻣﻌﻨﻰ ﻓﻄﺮﻫﺎ أي ﻓﺘﺢ ﰲ‬ ‫ﻗﻮﻟﻪ ﺗﻌﺎﱃ }َﻓﺎِﻃِﺮ ٱﻟﺴﻤﻮِت وٱ ْ َﻷر ِ‬
‫َ ْ‬ ‫ﱠ َٰ َٰ‬
‫ﻣﺎّدﺗﻬﺎ ﺻﻮرﺗﻬﺎ اﳋﺎّﺻﺔ ﺑﻬﺎ ﻓﻬﻮ راﺟﻊ أﻳًﻀﺎ إﱃ اﳋﺎﻟﻖ ﻓﺈّن اﳋﺎﻟﻖ ﻫﻮ اﻟﺬي‬
‫أوﺟﺪ اﻟﺼﻮرة‪.‬‬
‫‪It is mentioned by Ibn Barrajān alone. It occurs in the verse: «Cleaver of the‬‬
‫‪heavens and the earth».358 The meaning of the name is the Creator. It can also‬‬
denote to cleave something, or to split it. God says: «The heavens and the earth
were a stitched mass, then We cleaved them apart»,359 meaning We split them
apart. It thus concords with the verse «Cleaver of the heavens and the earth»;
that is, the one who split them apart. Moreover, the meaning of “He cleaved
them” is that He opened their specific form within their material substratum.
Thus it stems also from the Creator, for it is the Creator who brings the form
into existence.

59.2 ٢،٥٩

‫واﻋﻠﻢ أّن ﻧﺼﻴﺐ اﻟﻌﻠﻢ اﻟﻨﻘﻠﻲ أّن اﷲ ﺗﻌﺎﱃ أوﺟﺪ اﻷﺷﻴﺎء ﻣﻦ ﻋﺪم‬
ّ
‫واﻟﻈﺎﻫﺮ أّن ﺗﻘﺪﻳﺮه ﻋﻦ ﻋﺪم ﻓﻤﻦ ﲟﻌﻨﻰ ﻋﻦ واﻟﻔﺮق ﺑﻴﻨﻬﻤﺎ أّن ﻋﻦ ﲟﻌﻨﻰ أّن‬
‫اﻷﺷﻴﺎء ﱂ ﺗﻜﻦ ﻓُﻮﺟﺪت ﺑﻌﺪ ﻋﺪم وأّﻣﺎ ِﻣﻦ ﻋﻠﻰ أن ُﲡﻌﻞ ﻣﺎّدة اﻟﻮﺟﻮد‬
.‫ﻋﺪًﻣﺎ ﻓﻬﻮ ﻋﺴﺮ اﻟﻔﻬﻢ‬
According to transmitted knowledge, God brought things into existence
“from” nonexistence. The plain sense of this is that it means “of” nonexistence.
For “from” can mean “of,” and the difference between them is that “of” means
that things were naught, and they were brought into existence after
nonexistence. “From” would imply that the substratum of existence is
nonexistence, and that is difficult to understand.

59.3 ٣،٥٩

‫وأّﻣﺎ ﻧﺼﻴﺐ اﻟﺸﻬﻮد ﻓﻘﺎل اﻟﺸﻴﺦ إﻧ ّﻪ ﺗﻌﺎﱃ اﻗﺘﻄﻊ ﻗﻄﻌﺔ ﻣﻦ ﻧﻮره ﻓﻔﺘﺢ‬
‫ﻓﻴﻬﺎ ﺻﻮرة اﻟﻌﺎﱂ ﻓﻴﻜﻮن إًذا ﻣﺎّدة اﻟﻌﺎﱂ ذﻟﻚ اﻟﻨﻮر ﻓﺎﳋﻠﻖ ﻳﺘﻌﻠ ّﻖ ﺑﺎﻟﺼﻮر ﻻ‬
‫ﺑﺎﻟﻨﻮر ﻓﺈّن ﻧﻮره ﻣﻨﻪ ﻣﺘ ّﺼﻞ ﺑﺼﻮر اﻟﻌﺎﱂ وﳍﺬه اﳊﻘﻴﻘﺔ ﺣﺼﻞ ﻓﻴﻬﻢ ﻣﻌﻨﻰ ﻗﻮﻟﻪ‬
{ُ‫ض{ ﻋﻠﻰ ﺣﺬف اﳌﻀﺎف ﺗﻘﺪﻳﺮه }ٱﷲ‬ ِ ‫ﺗﻌﺎﱃ }ٱﷲُ ﻧ ُﻮر ٱﻟﺴﻤﻮِت وٱ ْ َﻷر‬
ْ َ َٰ َٰ ‫ُ ِ ﱠ‬
‫ض{ واﳌﺮاد ذﻟﻚ اﻟﻨﻮر اﻟﺬي ﻓﺘﺢ ﻓﻴﻪ ﺻﻮر‬ ِ ‫ﻣﻔﻴﺾ }ﻧ ُﻮر ٱﻟﺴﻤﻮت وٱ ْ َﻷر‬
ْ َ َٰ َٰ ‫ﱠ‬
‫اﻟﻌﺎﱂ ورّﲟﺎ ﱂ ﻳﻌﺘﱪ ﺑﻌﺾ أﻫﻞ اﻟﺸﻬﻮد ﺣﺬف ﻫﺬا اﳌﻀﺎف وﲪﻠﻮا اﻷﻣﺮ ﻋﻠﻰ‬
.‫ﻇﺎﻫﺮه وﻫﻮ ﺣّﻖ ﻓﺎﻻﺳﻢ اﻟﻔﺎﻃﺮ ﻳﺘﻌﻠ ّﻖ ﺑﺈﳚﺎد اﻟﺼﻮر ﰲ ﺣﻀﺮة اﳊﺠﺎب‬
 According to direct witness, the shaykh says: “God took a piece of His light,
and then opened within it the form of the cosmos.”360 Light is therefore the
material substrate of the cosmos, and creation takes forms as its object, rather
than light, because His light is from Him and connected to the forms of the
cosmos. It is through this reality, then, that they interpret the verse «God is the
light of the heavens and the earth»361 as omitting the genitive apposition, so
that it is taken to mean «God is» the effuser of «the light of the heavens and the
earth». And what is intended is the light wherein He opens the forms of the
cosmos. Some witnesses may not take this omission of the genitive apposition
into consideration, and they interpret the verse according to its surface
meaning, which is true too, for the Cleaver is connected to the bestowal of
existence upon the forms in the presence of the veil.

59.4 ٤،٥٩

‫وأّﻣﺎ ﻧﺼﻴﺐ اﻟﻜﺸﻒ ﻓﺈّن اﻻﺳﻢ اﻟﻔﺎﻃﺮ ﻣﻌﻨﺎه اﻟﻈﺎﻫﺮ وﻳﺮون اﻟﻈﺎﻫﺮات‬
‫ﲡﻠ ّﻴﺎت ﻣﻦ ﻏﻴﺐ إﱃ ﺷﻬﺎدة وﻣﻦ ﺑﺎﻃﻦ إﱃ ﻇﺎﻫﺮ ﻟﻴﺲ ﻫﻮ ﻏﲑه ﺣﺘ ّﻰ‬
‫ﻳﺼّﺢ اﻋﺘﺒﺎر أﻧ ّﻪ }ٱ ْ َﻷﱠوُل َوٱﻟ ْﺌَﺎِﺧُﺮ َوٱﻟﻈٰﱠِﻬُﺮ َوٱﻟ َْﺒﺎِﻃُﻦ{ واﻟﺘﺠﻠ ّﻴﺎت ﺗﺮى ﺑﻌﻴﻨﻪ‬
‫وأﻫﻞ اﳊﺠﺎب ﻻ ﻳﻌﻠﻤﻮن ﻗﺎل اﻟﺸﻴﺦ‬
‫َﻋ ْ ٍﲔ‬ ‫ﺑَِﺄِّي‬ ‫َ َﲡﻠ ﱠﻰ‬ ‫ِإَذا‬
‫َأَراُه‬ ‫َﺣِﺒﻴِﱯ‬
‫َرآُه‬ ‫َﻓَﻤﺎ‬ ‫َﻻ‬ ‫ﺑَِﻌﻴِْﻨِﻪ‬
‫ِﺳَﻮاُه‬ ‫ﺑَِﻌﻴِْﲏ‬

.‫ﻓﻌﻠﻰ ﻫﺬا اﻻﺳﻢ اﻟﻔﺎﻃﺮ ﻣﻌﻨﺎه اﻟﻈﺎﻫﺮ‬

According to unveiled thinkers, the Cleaver means the Manifest. They see
manifest things as being disclosures from the unseen to the visible, or from the
nonmanifest to the manifest, and as none other than Him. They therefore
genuinely consider Him to be «the First and the Last, the Manifest and the
Nonmanifest».362 Disclosures, moreover, are seen through His eye, but the
veiled intellects do not know that. The shaykh says:
When my Beloved discloses Himself,
 through what eye do I see Him?
Through His eye, not mine,
for none sees Him but He.363
Accordingly, the Cleaver means the Manifest.

59.5 ٥،٥٩

‫واﻋﻠﻢ أّن اﻻﺳﻢ اﻟﻔﺎﻃﺮ ﲟﻌﻨﻰ اﻟﻈﺎﻫﺮ ﻻ ﳜﺘّﺺ ﺑﺎﻟﻈﺎﻫﺮ ﻟﻠﺤّﺲ ﺑﻞ‬
‫ﻇﻬﻮرات اﳌﻌﻨﻮﻳ ّﺎت ﻓﻄﻮر وﲣﻴّﻼت ﻋﺎﱂ اﳋﻴﺎل ﻓﻄﻮر وﺑﺪّو اﻟﺒﺎدﻳﺎت ﻣﻦ‬
‫ﻣﻜﺎﺷﻔﺎت اﻟﻘﻠﻮب ﻓﻄﻮر وﻓﻨﺎء اﻟﺼﻮر ﰲ اﻟﺬات اﻟﻮاﺣﺪة ﻓﻄﻮر ﻟﻠﻮﺟﻮد‬
‫اﻟﻮاﺣﺪ ﻓﺈّن ﻗﻴﺎم اﻟﻮﺣﺪاﻧﻴّﺔ ﻣﻦ اﻟﻜﱶة ﻓﻄﻮر ﳍﺎ وأوﺳﻊ دواﺋﺮ اﻟﻔﻄﻮر ﺗﻔﺼﻴﻞ‬
‫اﻟﻮﺣﺪاﻧﻴّﺔ ﰲ اﻟﺴﻔﺮ اﻟﺜﺎﻧﻲ ﻻﺷﺘﻤﺎﳍﺎ ﻋﻠﻰ اﻟﻌﻮاﱂ اﻟﱵ ﻻ ﺗﺘﻨﺎﻫﻰ وﻻ ﲣﺮج‬
ّ
.‫ﻋﻨﻬﺎ ﺷﻲء‬
The Cleaver in the sense of the Manifest is not specific to what is manifest to
the senses. Rather, the manifestations of supersensory meanings are a cleaving
manifestation; imaginalizations of the Imaginal world are a manifestation; the
very initial stages of the unveilings of the heart are a manifestation; the
annihilation of forms in the Unique Essence is a manifestation of the one
existence, for the subsistence of oneness through many-ness is its manifestation.
Moreover, because it comprises all the infinite worlds, and nothing is excluded
from it, the differentiation of oneness during the second journey is the broadest
circle of manifestation.

59.6 ٦،٥٩

‫وأّﻣﺎ ﲦﺮة ﻫﺬا اﻻﺳﻢ إذا ُذﻛﺮ ﰲ اﳋﻠﻮة ﻓﻴﻌﻄﻲ ﺷﻬﻮد اﻻﺳﻢ اﳋﺎﻟﻖ‬
.‫وﻳﻔّﺮق ﻋﻦ اﻟﺘﻮﺣﻴﺪ ﻓﻼ ﻳﻨﺎﺳﺐ ﻃﺎﻟﺐ اﻟﻮاﺣﺪاﻧﻴّﺔ واﷲ أﻋﻠﻢ‬
As for the fruit of this name, when it is invoked in a retreat it allows one to
witness the Creator, but it cuts one off from divine oneness and is therefore
inappropriate for the seeker of oneness. And God knows best.
 ‫اﲰﻪ اﻟﻘﺎﻫﺮ ﺟﻠ ّﺖ ﻗﺪرﺗﻪ‬

Al-Qāhir: The Triumphant

60.1 ١،٦٠

‫ﻫﻮ ﻣﻦ ﺳﻮرة اﻷﻧﻌﺎم ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ }َوُﻫَﻮ ٱﻟ َْﻘﺎِﻫُﺮ َﻓْﻮَق ِﻋَﺒﺎِدِه { واﺗ ّﻔﻖ‬
‫ﻋﻠﻰ إﻳﺮاده أﺑﻮ اﳊﻜﻢ واﻟﺒﻴﻬﻘﻲ وﻣﻌﻨﺎه اﻟﻐﺎﻟﺐ واﳌﺘﻜّﱪ ﺑﻘﺪﺗﺮه واﻟﻐﻠﺒﺔ ﻫﻨﺎ ﳍﺎ‬
ّ
.‫اﻋﺘﺒﺎرات‬
This is from the Surah of the Cattle in the verse: «He is the triumphant over His
servants».364 Both Ibn Barrajān and al-Bayhaqī agree it is a divine name. It
means He who predominates and is Proud through His power. In this context,
predominance has many meanings.

60.2 ٢،٦٠

‫ﻋﻨﻪ ﺗﻌﺎﱃ أﻧ ّﻪ‬ ‫ﻣﻨﻬﺎ أن ﺗﻜﻮن ﻏﻠﺒﺔ اﻟﺮﲪﺔ ﻟﻠﻐﻀﺐ ﻛﻤﺎ ﺣﻜﻰ اﻟﺮﺳﻮل‬
‫أﺣﻜﺎم اﻟﻐﻀﺐ‬ ‫ﻳﻘﻮل ﻏﻠﺒﺖ رﲪﱵ ﻏﻀﱯ وﻣﻌﻨﺎه ﻇﻬﻮر أﺣﻜﺎم اﻟﺮﲪﺔ ﻓﻴﻤﻨﻊ‬
‫ﻧﺴﺒﻬﻢ إﻟﻴﻪ ﰲ‬ ‫اﻟﱵ ﻫﻲ ﺻﻮرة اﻻﻧﺘﻘﺎم ﻓﻴﻜﻮن ﻫﺬا ﺣﺎل رﲪﺘﻪ ﻟﻌﺒﺎده وﻟﺬﻟﻚ‬
‫اﳌﺆاﺧﺬة ﳍﻢ‬ ‫ﻗﻮﻟﻪ ﺗﻌﺎﱃ }َوُﻫَﻮ ٱﻟ َْﻘﺎِﻫُﺮ َﻓْﻮَق ِﻋَﺒﺎِدِه { أي ﻓﻮق ﻣﺮﺗﺒﺔ‬
.‫ﺑﺬﻧﻮﺑﻬﻢ‬
Among them is the predominance of mercy over wrath. To this effect, the
blessed Messenger quotes God as saying: “My mercy triumphs over My
wrath,”365 which means that the manifestation of the properties of mercy
withhold the properties of wrath, or the form of vengeance. This then is the
state of His mercy toward His servants, and that is why He ascribes them to
Him in the verse: «He is the Triumphant over His servants»; that is, He is
above the level of making them account for their sins.
 60.3 ٣،٦٠

‫وﻣﻨﻬﺎ أّن اﻟﻐﻠﺒﺔ ﷲ ﺗﻌﺎﱃ ﻋﻠﻰ ﻣﻦ ﳛﺎرﺑﻪ ﻋّﺰ وﺟّﻞ ﻣﻦ ﻣﻌﻨﻰ ﻗﻮﻟﻪ‬
ِ ‫}َﻓﺄَْذﻧ ُﻮا ِﲝﺮٍب ِﻣﻦ ٱ‬
‫ﷲ{ واﳊ َْﺮب ﻫﻨﺎ ﳎﺎز ﻓﻴﻜﻮن ﻣﻌﻨﻰ اﻟﻐﻠﺒﺔ اﳌﻌﺎﻗﺒﺔ ﳍﻢ‬ َّ َْ
‫ﺑﺬﻧﻮﺑﻬﻢ وﻣﻨﻬﺎ أن ﻳﻜﻮن اﻟﻘﺎﻫﺮ ﲟﻌﻨﻰ أن ﻳﻘﻬﺮﻫﻢ ﻋﻠﻰ ﻳﺪ رﺳﻮﻟﻪ واﳌﺆﻣﻨﲔ‬
‫ﺑﺄن ﻳﻨﺼﺮ أوﻟﻴﺎءه ﻋﻠﻰ أﻋﺪاﺋﻪ ﻓﻬﻮ اﻟﻐﺎﻟﺐ ﺗﻌﺎﱃ ﻣﻦ ﺣﻘﻴﻘﺔ أﻻ }ِإﱠن ِﺣْﺰَب‬
.{‫ﷲ ُﻫُﻢ ٱﻟ َْﻐِٰﻠُﺒﻮَن‬
ِ ‫ٱ‬
Also among them is God’s predominance over those who wage war on Him,
according to the meaning of the verse «Be aware that God will war with
you».366 War here is metaphorical, and predominance here is taken to mean
punishment for their sins. Among these meanings, moreover, is that He
predominates over them through the hand of His Messenger and the believers
by assisting His friends over His enemies, for He is the Triumphant through the
reality of «Indeed the party of God are the triumphant».367

60.4 ٤،٦٠

‫وﻣﻨﻬﺎ أن ﺗﻜﻮن اﻟﻐﻠﺒﺔ ﻟﻪ ﺗﻌﺎﱃ ﰲ ﻣﺮاﺗﺐ اﻟﻌّﺒﺎد ﺑﺄن ﻳﻨﺼﺮﻫﻢ ﻋﻠﻰ‬

‫اﻟﺸﻴﺎﻃﲔ ﲟﻼﺋﻜﺘﻪ ﻓﺈﻧ ّﻪ ﻋﻠﻴﻪ اﻟﺴﻼم ﻗﺎل ﻗﻠﺐ اﻟﻌﺒﺪ ﺑﲔ ﳌ ّﺘﲔ ﳌ ّﺔ اﳌﻠ َﻚ وﳌ ّﺔ‬
‫اﻟﺸﻴﻄﺎن ﻓﻤﺎ ﲡﺪوﻧﻪ ﻣﻦ اﳋﲑ ﻓﻤﻦ ﳌ ّﺔ اﳌﻠ َﻚ وﻣﺎ ﲡﺪوﻧﻪ ﻣﻦ اﻟﺸّﺮ ﻓﻤﻦ ﳌ ّﺔ‬
.‫اﻟﺸﻴﻄﺎن ﻓﺈذا ﻗﻮي ﳌ ّﺔ اﳌﻠ َﻚ ﻏﻠﺐ وﻗﻬﺮ ﳌ ّﺔ اﻟﺸﻴﻄﺎن ﻓﻬﻮ اﻟﻘﺎﻫﺮ ﺳﺒﺤﺎﻧﻪ‬
Another example: Predominance belongs to Him at the levels of the
worshippers, in that He gives them victory over the devils through His angels,
for the Messenger says: “The heart of the servant is caught between two
promptings: the prompting of an angel and the prompting of Satan. Thus,
whatever good you encounter is from the prompting of an angel, and whatever
evil you encounter is from the prompting of Satan.”368 When the prompting of
the angel is strengthened, it predominates and triumphs over Satan, and so God
is the Triumphant.
 60.5 ٥،٦٠

‫وﻣﻨﻬﺎ أن ﻳﻨﺼﺮ ﻋﺒﺎده اﻟﺼﻮﻓﻴّﺔ ﺑﺄن ﻳﻘّﻮﻳﻬﻢ ﻋﻠﻰ ﺗﺒﺪﻳﻞ أﺧﻼﻗﻬﻢ اﳌﺬﻣﻮﻣﺔ‬
‫ﲟﺎ ﻫﻮ ﳏﻤﻮد ﻣﻦ اﻷﺧﻼق وﻣﻨﻬﺎ ﻣﺎ ﳜّﺺ اﶈّﺒﲔ ﺑﺄن ﻳﻨﺼﺮ اﻟﻐﺮام ﲜﻼﻟﻪ‬
‫ﺗﻌﺎﱃ ﻋﻠﻰ اﻟﺘﺸﺎﻏﻞ ﻋﻨﻪ ﺑﻌﻮاذل اﻷﻛﻮان أو ﺑﺎﻟﻐﺮام ﲟﺤﺎﺳﻦ اﻟﺼﻮر ﻓﻴﺸﻐﻠﻬﻢ‬
.‫ﺑﺼﻮر اﶈﺎﺳﻦ اﻟﻘﺪﺳﻴّﺔ‬
Another example: He assists His servants among the Sufis by giving them the
strength to transform their base character traits into praiseworthy ones.
Another: He assists the lovers’ passion against distraction by the reproach of
others, or helps them to overcome their attraction to forms by busying them
with the splendors of holiness.

60.6 ٦،٦٠

‫وﻣﻨﻬﺎ ﻧﺼﺮ اﻟﻌﺎرﻓﲔ ﺑﺘﺠﻠ ّﻴﻪ ﳍﻢ ﲟﺎ ﻳﻔﻨﻴﻬﻢ ﻋﻦ ذواﺗﻬﻢ ﻇﺎﻫﺮﻫﺎ وﺑﺎﻃﻨﻬﺎ‬

‫ﺣﺘ ّﻰ ﻳﻠﺤﻘﻮن ﲟﻘﺎم اﻟﻮﻗﻔﺔ إّﻣﺎ دﻓﻌﺔ وإّﻣﺎ ﺑﺎﻟﺘﺪرﻳﺞ ﻓﺘﻜﻮن اﻟﻐﻠﺒﺔ ﻗﻬﺮ اﻟﻌﺮﻓﺎن‬
.‫ﻟﻠﻨﻜﺮان وﻏﻠﺒﺔ اﻷﻧﻮار ﻟﻸﻏﻴﺎر‬
Another example: The assistance He gives to the recognizers by disclosing
Himself to them such that He causes them to pass from their own selves, both
outwardly and inwardly, until they arrive at the station of halting either all at
once, or gradually in degrees. This predominance is the triumph of direct
recognition over obliviousness, and the predominance of light over separative
entities.

60.7 ٧،٦٠

‫وﻣﻨﻬﺎ ﻏﻠﺒﺔ اﻟﺘﻔﺼﻴﻞ ﻟﻠﻮﺣﺪاﻧﻴّﺔ اﳌﻄﺒﻘﺔ واﳌﻐﺎﻟﺒﺔ ﻫﻨﺎ ﻣﻦ ﻣﺮاﺗﺐ إٰﳍﻴّﺔ ﻣﻌﻨﻮﻳ ّﺔ‬
‫ﻳﺘََﻤْﻌَﻨﺎﻫﺎ اﳌﺴﺎﻓﺮ ﰲ اﻟﺴﻔﺮ اﻟﺜﺎﻧﻲ ﻓﻴﻜﻮن ﺑﺎﻃﻨﻪ ﻣﻴﺪان ﻫﺬه اﶈﺎرﺑﺔ إﱃ أن‬
‫ﻳﺘﻐﻠ ّﺐ ﻣﻘﺎم اﻟﻮﻗﻔﺔ ﺑﻨﺼﺮة اﳊّﻖ ﺗﻌﺎﱃ ﳌﻘﺎم اﻟﻘﻄﺒﻴّﺔ وﺛَّﻢ اﻋﺘﺒﺎرات أﺧﺮى ﻛﺜﲑة‬
 .‫ﻳﻄﻮل ذﻛﺮﻫﺎ‬
Another: The predominance of differentiation over multilayered oneness.
The predominance here is from the divine supersensory levels, whose meanings
are assumed by the journeyer during the second journey. Thus his inner
dimension is the site of this contest until the station of halting is predominated
by God’s assistance of the station of axial sainthood. And there are many more
considerations too long to mention.

60.8 ٨،٦٠

‫وأّﻣﺎ ﲦﺮة ﻫﺬا اﻟﺬﻛﺮ ﺑﻬﺬا اﻻﺳﻢ ﻓﺈﻧ ّﻬﺎ ﺗﻈﻬﺮ ﲝﺴﺐ ﻫﺬه اﳌﺮاﺗﺐ اﻟﱵ‬
‫ُذﻛﺮت ﻓﻤﻦ ﻛﺎن ﻣﻦ أﻫﻞ ﻣﻘﺎم ﻣﻨﻬﺎ وذﻛﺮ ﻫﺬا اﻻﺳﻢ ﰲ ﺧﻠﻮﺗﻪ ﺣﺼﻠﺖ ﻟﻪ‬
.‫ﻏﻠﺒﺔ ﻣﺮاده ﻋﻠﻰ ﺿّﺪه واﷲ أﻋﻠﻢ‬
The fruits of invoking this name manifest according to the aforementioned
levels. The person who belongs to one of these stations and invokes this name
in his retreat will achieve a predominance of his intended goal over its opposite.
And God knows best.

‫اﲰﻪ اﻟﻘﺎدر ﺟﻠ ّﺖ ﻗﺪرﺗﻪ‬

Al-Qādir: The Able

61.1 ١،٦١

‫ﻳَْﺒَﻌَﺚ‬ ‫ﺗﻌﺎﱃ }ﻗُْﻞ ُﻫَﻮ ٱﻟ َْﻘﺎِدُر َﻋﻠ َﻰ َأن‬ ‫ﻫﻮ ﻣﻦ ﺳﻮرة اﻷﻧﻌﺎم ﰲ ﻗﻮﻟﻪ‬
ٰٓ
‫ﻗﺎدر‬ ‫وﻣﻌﻨﻰ اﻟﻘﺪرة اﻟﺘﻤّﻜﻦ ﳑّﺎ أراده ﻓﻬﻮ‬ ‫َﻋﻠ َﻴُْﻜْﻢ{ واﻧﻔﺮد ﺑﺈﻳﺮاده أﺑﻮ اﳊﻜﻢ‬
‫ﻗﺴﻢ‬ ‫اﻟﻌﺪم ﻻ ﻳﻘﺒﻞ اﻟﻔﻌﻞ وﻻ اﻟﱰك وﻫﻮ‬ ‫ﻋﻠﻰ اﻟﻔﻌﻞ واﻟﱰك اﻟﻮﺟﻮدﻳ ّﲔ ﻷّن‬
‫ﳑﻜﻨ ًﺎ‬ ‫اﻹﻣﻜﺎن ﻷﻧ ّﻪ ﺗﻌﺎﱃ ﻫﻮ اﻟﺬي ﺻّﲑه‬ ‫اﳌﺴﺘﺤﻴﻞ واﻟﺘﻤّﻜﻦ ﻫﻮ ﰲ ﺣﻀﺮة‬
 .‫ﺑﻘﺪرﺗﻪ ﻛﻤﺎ ﻳﺼّﲑ اﳌﺴﺘﺤﻴﻞ ﻋﻠﻰ ﺗﻠﻚ اﳊﺎﻟﺔ‬
This name is from the verse of the Surah of the Cattle: «Say: He is able to send
upon you».369 Only Ibn Barrajān mentions it as a divine name. The meaning of
“ability” is to possess the power to achieve what one desires. He thus has the
ability for both activity and inactivity. For nonexistence, which has no
receptivity for activity or passivity, pertains to the category of impossibility.
Ability, however, pertains to possibility because it is God who renders it
possible through His ability, just as He renders the impossible impossible.

61.2 ٢،٦١

‫ﺧﺼﻮص وﺻﻒ ﰲ اﻹرادة ﻷﻧ ّﻬﺎ ﻇﻬﻮر اﳌﺮاد ﻋﻠﻰ وﻓﻖ‬ ‫واﻋﻠﻢ أّن اﻟﻘﺪرة‬
‫ﻋﻦ اﳊﻴﺎة اﻟﺬاﺗﻴّﺔ وﻗﻮﱄ اﻟﺬاﺗﻲ ﻟﻴﺨﺮج اﻟﻌﻠﻢ اﳌﺘﺸّﻜﻞ ﰲ‬ ‫اﻟﻌﻠﻢ اﻟﺬاﺗﻲ اﻟﻨﺎﺷﺊ‬
ّ ّ
‫اﻟﻨﺴﻴﺎن ﺟّﻞ اﷲ ﺗﻌﺎﱃ ﻋﻦ ذﻟﻚ وإن ﻛﺎن ﺛﺎﺑﺘ ًﺎ ﻟﻪ ﰲ‬ ‫اﻷذﻫﺎن اﻟﺬي ﻳﻔﺴﺪه‬
.‫ﻣﻌﻨﻰ ﻧﻔﻲ اﻷﻏﻴﺎر وﺑﺬﻟﻚ اﻻﻋﺘﺒﺎر‬ ‫ﻣﺮاﺗﺐ اﻟﻘﺎﺋﻤﲔ ﺑﻪ ﻋﻠﻰ‬
Power is a specific quality of Will, because it is the manifestation of what is
desired in accordance with the essential Knowledge that issues from essential
Life. I say “essential Knowledge” in order to distinguish it from knowledge
constructed in the mind that can be corrupted by forgetfulness. For God is
exalted above such knowledge. However, the latter kind of knowledge may be
affirmed in Him with respect to the levels of those who, in subsisting through
Him, negate the realm of separative entities.

61.3 ٣،٦١

‫ﻆ‬ّ ‫وأﺻﻞ اﻟﻘﺪرة ﻟﻠﺮﺣﻢـٰن ﺗﺒﺎرك وﺗﻌﺎﱃ إذ ﻫﻮ اﻟﻮﺟﻮد اﶈﺾ إذ ﻻ ﺣ‬

‫ﻟﻠﻌﺪم ﻓﻴﻪ ﻓﻼ ﻳﻘﻒ ﺗﺼّﺮﻓﻪ ﻋﻨﺪ ﻏﺎﻳﺔ وﻻ ﻧﻬﺎﻳﺔ وﺑﺬﻟﻚ }ُﻫَﻮ َﻋﻠ َﻰ ﻛُ ِّﻞ‬
ٰ
‫َﺷﻰٍء ﻗَِﺪﻳُﺮ { واﻟﻘﺪرة ﻛﻠ ّﻬﺎ ﷲ ﺗﻌﺎﱃ ﻓﻼ ﻳﻜﻮن ﻣﻘﺪور ﺑﲔ ﻗﺎدرﻳﻦ ﻓﺎﻟﻔﻌﻞ‬
ْ
‫ﻛﻠ ّﻪ ﻓﻌﻠﻪ وﻟﺬﻟﻚ ﻣﻦ رآى اﻷﺷﻴﺎء ﻛﻠ ّﻬﺎ ﻣﻨﻪ ﺗﻌﺎﱃ ﻓﻘﺪ ﺑﺮئ ﻣﻦ اﻟﺸﺮك‬
‫وﺳﻠﻢ ﻣﻦ اﳊﺴﺎب وأّﻣﺎ ﻣﻦ اّدﻋﻰ أّن اﻟﻔﻌﻞ ﻟﻪ ﻓﺎﳊﺴﺎب ﻣﺘﻮّﺟﻪ ﰲ ﺣﻘّﻪ‬
.‫وﻣﻦ ﻧﻮﻗﺶ اﳊﺴﺎب ُﻋّﺬب‬
The root of power pertains to the All-Merciful, because the latter is pure
existence and nonexistence has no share therein. His dominating power thus
has no limit and no end, and it is in this way that «He has power over all
things».370 All power belongs to God, and all objects of power are controlled by
His ability alone. For all activity is His activity. Therefore, to see that all things
are from Him is to be exonerated from the sin of associationism and to be safe
from the reckoning. The reckoning is aimed at those who claim to act: “And
whoever is interrogated during the reckoning will be chastised.”371

61.4 ٤،٦١

‫وإﺛﺒﺎت أّن اﻟﻘﺪرة ﷲ ﺗﻌﺎﱃ ﻇﺎﻫﺮ ﺣﺘ ّﻰ ﻟﻸﻃﻔﺎل ﻓﺈّن اﺣﺘﻴﺎج اﳌﻘﺪور إﱃ‬
‫ﻗﺎدر ﻫﻮ ﰲ ﺑﺪاﻳﺔ اﻟﻌﻘﻮل واﳌﻮﺟﻮدات ﻣﺼﻨﻮﻋﺔ ﰲ اﻟﻌﻘﻮل واﺣﺘﻴﺎج اﳌﺼﻨﻮع‬
‫إﱃ اﻟﺼﺎﻧﻊ ﺿﺮورّي وﻫﺬه اﳌﺴﺄﻟﺔ ﻳﻌﺴﺮ ﻋﻠﻰ اﻟﺴﺎﻟﻜﲔ اﳋﻼص ﻓﻴﻬﺎ إّﻻ ﺑﻌﺪ‬
‫ﺎﻫﺪة وﺗﺮﻗ ّﻴﺎت ﰲ اﻟﺴﻠﻮك ﺣﺘ ّﻰ ﳛﺼﻞ اﻟﻔﻨﺎء ﻓﻴﻜﻮن اﻟﻨﻈﺮ ﻧﻈﺮ‬‫ﻣﺸﻘّﺎت ﰲ ا‬
‫اﳊّﻖ ﺗﻌﺎﱃ ﻓﲑى ﻧﻔﺴﻪ ﻓﻴﺠﺪ اﳊّﻖ وﻳﻨﺘﻔﻲ اﳌﻘﺪور ﺑﺎﳉﻤﻠﺔ واﳌﺼﻨﻮع وﻫﺬا ﻫﻮ‬
‫رﻓﻊ اﳊﺪث واﻟﻮﺿﺎءة اﻹٰﳍﻴّﺔ ﰲ ﻗﻮل ﻣﻦ ﺻّﺤﺖ ﻧﻴّﺘﻪ ﰲ ﻗﻮﻟﻪ ﻧﻮﻳُﺖ‬
.‫ﺑﻮﺿﻮﺋﻲ ﻫﺬا رﻓﻊ اﳊﺪث‬
Affirming that power belongs to God is even obvious to children, for the
dependence of an object of power on an able subject is ingrained from
childhood. Moreover, existents are constructed by the intellect, and the
dependence of the construct upon a constructer is self-evident. This issue,
however, is difficult for wayfarers to overcome without hardship in spiritual
struggle and ascension to the point of attaining annihilation. With this, their
gaze becomes the gaze of the Real, and they find the Real each time they see
themselves, when, along with the constructs, the objects of power are entirely
negated. This is the “removal of impurities” and the divine ablutions of the
person with sound intention when he says: “Through performing the ritual
ablution I intend to remove impurities of temporality.”372
 61.5 ٥،٦١

‫ﻓﺎﻟﻘﺎدر ﰲ ﻣﺮاﺗﺐ اﳊﺠﺎب ﻫﻮ اﳊﺎﻛﻢ ﻋﻠﻰ ﻋﻘﻮل أﻫﻞ اﻻﻏﱰاب وﺗﻌﻠ ّﻖ‬
‫اﻟﻘﺪرة ﺑﻘﻮﻟﻪ }ﻛُﻦ َﻓَﻴُﻜﻮُن{ ﻫﻮ ﺗﻌﻠ ّﻖ اﻟﺸﻲء ﺑﻨﻔﺴﻪ ﺑﺎﻋﺘﺒﺎرﻳﻦ ﳐﺘﻠﻔﲔ ﻓﺈّن‬
‫ﻗﻮﻟﻪ ﻓﻌﻠﻪ وﻗﺪ ورد ﰲ اﳊﺪﻳﺚ اﻟﻨﺒﻮّي إّن اﷲ ﺗﻌﺎﱃ ﺧﻠﻖ اﳉﺒﺎل وﻗﺎل ﺑﻬﺎ‬
.‫ﻋﻠﻰ اﻷرض ﻫﻜﺬا وأﺷﺎر ﺑﻴﺪه ﻓﻌّﱪ ﻋﻦ اﻟﻘﻮل ﺑﺎﻟﻔﻌﻞ وﻋﻦ اﻟﻔﻌﻞ ﺑﺎﻟﻘﻮل‬
Thus, at the levels of the veils, the Able rules over the intellects of those who
experience separation from God. The attachment of power to an object in the
verse: «“Be!” And it is»373 is the attachment of a thing to itself in two different
respects. For His speech is His act, and it is related that the blessed Prophet
said, “God created the mountains, and He said, ‘Let them be upon the earth like
so,’” making a gesture with his hand.374 Thus he expressed speech by reference
to act, and act by reference to speech.

61.6 ٦،٦١

‫وﲦﺮة ﻫﺬا اﻟﺬﻛﺮ ﺗﻨﻔﻊ أﻫﻞ اﺳﺘﺒﻌﺎد ﺧﺮق اﻟﻌﻮاﺋﺪ ﻓﺈذا ذﻛﺮه ﰲ ﺧﻠﻮﺗﻪ‬
.‫اﻧﻐﻤﺮ ﺑﺎﻃﻨﻪ ﺑﺼّﺤﺔ ذﻟﻚ ﺑﻮﺟﻪ ﻣﺎ واﷲ أﻋﻠﻢ‬
The fruits of this invocation are beneficial for those who doubt the likeliness
of supernatural events. When invoked during a retreat, in a certain sense their
inner being is inundated by its truth. And God knows best.

‫اﲰﻪ اﻟﻘﺎﺿﻲ ﻋّﺰ وﺟّﻞ‬

Al-Qāḍī: The Judge

62.1 ١،٦٢
‫}َوٱﷲُ ﻳَﻘِْﻀﻰ ﺑِﭑْﳊ َِّﻖ{ وﰲ ﺳﻮرة اﻟﻨﺤﻞ‬ ‫ﻫﻮ ﰲ ﺳﻮرة اﻷﻧﻌﺎم ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‬
‫اﻟﺒﻴﻬﻘﻲ وأﺑﻮ اﳊﻜﻢ دون اﻟﻐﺰاّﱄ وﻣﻌﻨﺎه‬ ‫}ﻳَﻘِْﻀﻰ ﺑَﻴَْﻨُﻬﻢ{ واﺗ ّﻔﻖ ﻋﻠﻰ إﻳﺮاده‬
ّ
‫وﻗﻀﺎة اﳊّﻖ ﻣﺴﺘﻨﺪون إﱃ ﻫﺬا اﻻﺳﻢ‬ ‫أﻧ ّﻪ اﻟﺬي ﻳﺮَﺟﻊ إﱃ ﺣﻜﻤﻪ ﺑﺎﻟﻄﺎﻋﺔ‬
‫ﻋﻠﻴﻪ اﻟﺴﻼم اﻟﻘﻀﺎة ﺛﻼﺛﺔ ﻗﺎض ﰲ اﳉﻨّﺔ‬ ‫وﻫﻢ اﻟﻘﻀﺎة اﻟﺬﻳﻦ ﻫﻢ ﰲ اﳉﻨّﺔ ﻗﺎل‬
.‫وﻗﺎﺿﻴﺎن ﰲ اﻟﻨﺎر‬
This is from the verse in the Surah of the Cattle: «God judges according to the
truth»,375 and in the Surah of the Bee: «He judges between them».376 Both al-
Bayhaqī and Ibn Barrajān agree it is a divine name, but al-Ghazālī does not. It
means the one whose decree is met with obedience. Truthful judges draw
support from this name, and they are described as the judges of the Garden.
The blessed Messenger says: “There are three types of judges: one in the
Garden, and two in the Fire.”377

62.2 ٢،٦٢

‫واﻻﺳﻢ اﻟﻘﺎﺿﻲ ﻳﺮﺟﻊ إﱃ اﻻﺳﻢ اﻟﻌﺎﱂ واﻻﺳﻢ اﻟﻘﺎﻫﺮ ﻓﻬﻮ ﺗﻌﺎﱃ ﻳﻘﻀﻲ ﺑﲔ‬
‫ﻋﺒﺎده أّﻣﺎ ﰲ اﻟﺪﻧﻴﺎ ﻓﻌﺎّم ﻓﻴﻬﺎ ﺣﺘ ّﻰ ﺑﲔ ﻃﺒﺎﺋﻊ اﳌﻮﺟﻮدات ﻓﻴﺤﻜﻢ ﺑﻴﻨﻬﻤﺎ‬
‫ﺎ ﺣﺘ ّﻰ ﺑﲔ أﻣﺰﺟﺔ اﳌﻌﺎدن واﻟﻨﺒﺎت واﳊﻴﻮان واﻹﻧﺴﺎن ﻓﻴﻌﻄﻲ ﻛّﻞ‬ ‫ﺣﻜًﻤﺎ إﳚﺎدﻳ‬
‫ﻣﺮﺗﺒﺔ ﺣﻘّﻬﺎ ﰲ ﺗﻔﺎﺻﻴﻞ ﺣﻘﺎﺋﻖ ذواﺗﻬﺎ اﻟﻈﺎﻫﺮة واﻟﺒﺎﻃﻨﺔ وﰲ أﺧﻼق ﻣﻮﺟﻮداﺗﻪ‬
‫اﻟﻈﺎﻫﺮة واﻟﺒﺎﻃﻨﺔ ﻓﻴﺠﺰي ﻛّﻞ ﻣﻮﺟﻮد وﺻﻔﻪ ﻛﻤﺎ ﻗﺎل ﺗﻌﺎﱃ }َﺳَﻴْﺠِﺰﻳِﻬْﻢ‬
‫َوْﺻَﻔُﻬْﻢ{ أي ﳚﺰي أﺣﻜﺎم أوﺻﺎﻓﻬﻢ ﻋﻠﻴﻬﻢ ﻓﻬﻮ ﻗﻀﺎء ﻣﻨﻪ ﺗﻌﺎﱃ ﺑﻴﻨﻬﻢ‬
.‫ﺑﺎﳊّﻖ‬
Moreover, the Judge stems from the Knowing and the Triumphant, for He
judges between His servants. In this world, His judgment pervades all things,
including the natural constituents of existents, which He judges through His
existentiating decree. It also includes the constitutions of minerals, plants,
animals, and humans, for He gives each level its rightful due by inwardly and
outwardly differentiating the realities of their essences. And it includes the
outer and inner character traits of His creatures, for He recompenses each
according to their qualities, as He says: «He shall recompense them for their
qualities»;378 that is, He recompenses them according to the properties of their
qualities. This therefore is a judgment according to the truth among them.

62.3 ٣،٦٢

‫وﻫﻮ ﺗﻌﺎﱃ اﻟﻘﺎﺿﻲ ﺑﲔ اﻷﻧﺎﺳﻲ ﰲ ﻣﻈﺎﻫﺮ ذواﺗﻬﻢ ﻓﻴﻘﻀﻲ ﻋﻠﻰ أﻟﺴﻨﺔ‬

ّ
‫اﳋﻠﻔﺎء واﻟﺴﻼﻃﲔ واﻷﻣﺮاء واﻟﻘﻀﺎة وﻓﺮوع ﻫﺆﻻء ﺑﺎﳊّﻖ اﻟﺬي ﻫﻮ وﺻﻒ‬
‫اﳌﻘﻀﻲ ﻋﻠﻴﻬﻢ ﻓﺄّﻣﺎ ﻣﻦ ﺣﻜﻢ ﻣﻨﻬﻢ ﺑﺎﳊّﻖ ﻓﻈﺎﻫﺮ أﻧ ّﻪ ﺣﻜﻢ اﷲ ﺗﻌﺎﱃ وأّﻣﺎ‬
ّ
‫ﻣﻦ َﺣَﻜﻢ ﺑﺎﻟﺒﺎﻃﻞ ﻓﻤﻮّﺟﻪ ﺑﻮﺟﻪ وﺻﻒ اﳌﻘﻀﻲ ﻋﻠﻴﻬﻢ ﻛﻤﺎ ﺗﻜﻮﻧﻮا ﻳﻮّﱃ‬
ّ
‫ﻋﻠﻴﻜﻢ ﻳﺪ اﷲ ﻋﻠﻰ ﻗﻠﺐ اﳌِﻠﻚ ﻓﺎﳊّﻖ ﺗﻌﺎﱃ ﻫﻮ اﻟﻘﺎﺿﻲ ﰲ اﻷﻗﻀﻴﺔ ﻛﻠ ّﻬﺎ‬
‫وﺳﻮاء ﻛﺎن اﳌﻠﻮك ﻣﺴﻠﻤﲔ أو ﻏﲑﻫﻢ ﻓﻤﻦ ﺷﻬﺪ أّن اﷲ ﻫﻮ اﻟﻘﺎﺿﻲ ﱂ‬
.‫ﳝﻘﺖ أﺣًﺪا ﻣﻨﻬﻢ ﲝﻜﻢ ﺣﻜﻢ ﺑﻪ‬
Furthermore, He judges between humans according to the outward
appearances of their souls. He issues His judgments through the tongues of
caliphs, sultans, emirs, judges, and their subordinates according to the truth,
and the truth is the quality of those who are judged. It is obvious that the
judgment of those who judge according to the truth is God’s judgment. Those
who judge according to falsehood are directed by the quality of those upon
whom the judgment is carried out. “As you are, so shall you be presided
over”;379 “The Hand of God is upon the king’s heart.”380 In all cases, the Real is
the Judge, regardless of whether the kings are Muslim or not. Therefore,
whoever witnesses that God is the Judge will not be hostile to any judge
because of the judgment that they decree.

62.4 ٤،٦٢

‫وأّﻣﺎ أﻗﻀﻴﺘﻪ ﰲ اﻵﺧﺮة ﻓﻬﻮ اﳊﺴﺎب وﻗﺪ ُذﻛﺮ ﰲ اﺳﻢ ﻏﲑ ﻫﺬا‬

‫ﻣﺎ وﻳﺮى‬‫وأﻗﻀﻴﺘﻪ ﺗﻌﺎﱃ إّﳕﺎ ﻫﻲ ﲡﻠ ّﻴﺎت وﰲ اﻟﻘﻴﺎﻣﺔ ﻳﻈﻬﺮ ذﻟﻚ ﻇﻬﻮًرا ﺗﺎ‬
‫اﻟﻨﺎس اﻟﻌﺪل اﻹٰﳍﻲ }َﻓَﻼ ﺗُﻈْﻠ َُﻢ ﻧ َﻔٌْﺲ َﺷﻴْﺌ ًﺎ َوِإن ﻛَﺎَن ِﻣﺜ َْﻘﺎَل َﺣﱠﺒٍﺔ ِّﻣْﻦ َﺧْﺮَدٍل‬
ّ
‫َأﺗَﻴَْﻨﺎ ﺑَِﻬﺎ{ وﳏﺎﻛﻤﺔ ﻛّﻞ أﺣﺪ ﻳﻮم ذﻟﻚ ﻫﻮ ﻣﻦ ﻧﻔﺲ وﺟﻮده وﻟﻴﺴﺖ‬
‫اﶈﺎﺳﺒﺔ ﻋﻠﻰ ﺗﻌﺎﻗﺐ ﻟﻜّﻞ أﺣﺪ ﲟﻔﺮده ﺑﻞ ﳛﺎَﺳﺒﻮن ﲨﻴﻌﻬﻢ دﻓﻌﺔ واﺣﺪة‬
‫ﺣﺘ ّﻰ ﻳﻌﺘﻘﺪ ﻛّﻞ أﺣﺪ أّن اﶈﺎﺳﺒﺔ ﻣﻌﻪ وﺣﺪه وذﻟﻚ ﻹﺣﺎﻃﺔ اﳊّﻖ ﺗﻌﺎﱃ‬
‫ﺑﺎﻟﻈﻮاﻫﺮ واﻟﺒﻮاﻃﻦ ﻓﻬﻮ ﳛﺎﺳﺐ ﻛّﻞ ﻣﻮﺟﻮد ﻣﻦ ﻧﻔﺴﻪ وﰲ اﳊﻘﻴﻘﺔ إّﳕﺎ‬
‫ﳛﺎﺳﺐ ﻧﻔﺴﻪ وﻣﻦ ﻫﻨﺎ ﻛﺎﻧﺖ ﳏﺎﺳﺒﺔ اﻹﻧﺴﺎن ﻧﻔﺴﻪ أﻧﻔﻊ ﻣﻦ ﳏﺎﺳﺒﺔ ﻏﲑه‬
.‫ﻟﻪ ﻗﺎل ﺻﻠ ّﻰ اﷲ ﻋﻠﻴﻪ وﺳﻠ ّﻢ اﺳﺘﻔﺖ ﻗﻠﺒﻚ وإن أﻓﺘﺎك اﳌﻔﺘﻮن‬
His decree in the next world is the Reckoning, which has been discussed
under another name. His decrees, moreover, are actually self-disclosures. At the
Resurrection, this will be completely manifest and people will see the divine
justice. «No soul will be wronged in the least; even if a deed is the weight of a
mustard seed, We shall bring it forth».381 The judgment of each individual on
that day will be in terms of their own existence. The process of reckoning will
not take place sequentially, individual by individual. Rather, they will all be
called to account simultaneously, such that each will believe that he alone is
being called because the Real encompasses them inwardly and outwardly.
Thus, through His very Self He calls each existent to account, for in reality He is
calling into account none but Himself. It is in this sense that it is more beneficial
for a human being to call himself to account than for another to do so. The
blessed Messenger says: “Consult your heart, regardless of what counsel others
may offer you.”382

62.5 ٥،٦٢

‫وﻳَﻨﺘﻔﻊ ﻣﻦ ذﻛﺮ ﻫﺬا اﻻﺳﻢ ﰲ اﳋﻠﻮة ﺧﺼﻮًﺻﺎ ﳌﻦ ﻳﱰّدد ﰲ اﻷﻣﻮر ﺟﻬًﻼ‬

.‫ﻓﻴﻘﻀﻲ اﷲ ﺗﻌﺎﱃ ﻟﻪ ﰲ ﺑﺎﻃﻨﻪ ﺑﺸﻬﻮد اﳊّﻖ ﺗﻌﺎﱃ واﷲ أﻋﻠﻢ‬
Invoking this name in the retreat is beneficial, especially for the person
indecisive in his affairs due to his ignorance. By granting him inward witness of
the Real, God will judge for him. And God knows best.

‫اﲰﻪ اﻟﻔﺎﻟﻖ دام ﺟﻮده‬

 ‫‪Al-Fāliq: The Splitter‬‬

‫‪63.1‬‬ ‫‪١،٦٣‬‬

‫َوٱﻟﻨﱠَﻮٰى{ اﻧﻔﺮد ﺑﺈﻳﺮاده أﺑﻮ‬ ‫ﻗﻮﻟﻪ ﺗﻌﺎﱃ }َﻓﺎﻟُِﻖ ٱْﳊ َِّﺐ‬ ‫ﻫﻮ ﻣﻦ ﺳﻮرة اﻷﻧﻌﺎم ﰲ‬
‫اﻟﻔﻠﻖ ﻫﻮ اﻟﺼﺒﺎح واﳌﺮاد‬ ‫كـ}َﻓﺎﻟِﻖ ٱ ْ ِﻹْﺻَﺒﺎِح{ ﻷّن‬ ‫اﳊﻜﻢ وﻟﻪ ﻣﻌﺎن ﻛﺜﲑة‬
‫اﳊّﺒﺔ ﺑﺎﻟﻨﺒﺎت ﻣﻨﻬﺎ وﻛﺬﻟﻚ‬ ‫أﻧ ّﻪ ﺗﻌﺎﱃ اﻟﺬي ﻳﻔﻠﻖ‬ ‫بـ}َﻓﺎﻟِﻖ ٱْﳊ َِّﺐ َوٱﻟﻨﱠَﻮى{‬
‫اﳊﺒﻮب واﻟﻨﻮاة ﻣﻦ اﻟﺘﻤﺮ‬ ‫اﳊﻨﻄﺔ واﻟﺸﻌﲑ وﺳﺎﺋﺮ‬ ‫اﻟﻨﻮاة واﳊّﺒﺔ ﻫﻲ ﺣّﺒﺔ‬
‫ﻣﻌﺮوﻓﺔ‪.‬‬
‫‪It is from the verse of the Surah of the Cattle: «He who splits the grain and the‬‬
‫‪date pit».383 Only Ibn Barrajān considers it to be a divine name. It has many‬‬
‫‪meanings, such as «He who splits the sky into dawn»384 because the “split” is‬‬
‫‪the morning. Moreover, what is meant by «He who splits the grain and the date‬‬
‫‪pit» is that He splits the seed as well as the date pit by the plant inside. A seed,‬‬
‫‪moreover, can be a seed of wheat, barley, or any kind of grain, whereas a date‬‬
‫‪pit is well known.‬‬

‫‪63.2‬‬ ‫‪٢،٦٣‬‬

‫وﰲ اﻵﻳﺔ أﻋﻘﺐ ﺗﻌﺎﱃ ﻗﻮﻟﻪ }َﻓﺎﻟُِﻖ ٱْﳊ َِّﺐ َوٱﻟﻨﱠَﻮٰى{ ﺑﻘﻮﻟﻪ }ُﳜ ِْﺮُج ٱْﳊ َﻰ‬
‫ﱠ‬
‫ِﻣَﻦ ٱْﳌ َ ِﻴِّﺖ َوُﳐ ِْﺮُج ٱْﳌ َ ِﻴِّﺖ ِﻣَﻦ ٱْﳊ َ ِﻰ{ وﰲ ﻫﺬا ﻣﻔﻬﻮﻣﺎن أﺣﺪﻫﻤﺎ إﺧﺮاج }ٱْﳊ َﻰ‬
‫ّ‬ ‫ّ‬
‫ِﻣَﻦ ٱ ِْﳌﻴﱠِﺖ{ ﻋﻤﻮًﻣﺎ ﻓﻴﺪﺧﻞ ﻫﺬا اﻻﺳﻢ ﰲ اﻻﺳﻢ اﶈﻴﻲ وﻛﺬﻟﻚ اﻟﻘﻮل ﰲ‬
‫إﺧﺮاج }ٱْﳌ َ ِﻴِّﺖ ِﻣَﻦ ٱْﳊ َ ِﻰ{ ﻓﻴﺪﺧﻞ ﰲ اﻻﺳﻢ اﳌﻤﻴﺖ أﻳًﻀﺎ واﻟﺜﺎﻧﻲ أن ﻳﺮﻳﺪ‬
‫ِ‬ ‫ِ‬ ‫ّ‬
‫ِ‬
‫ﺑﺈﺧﺮاج }ٱْﳊ َ ِﻰ{ ﻳﻌﲏ اﻟﻨﺒﺎت ﻟﻨﻤّﻮه اﳌﺆذن ﲝﻴﺎﺗﻪ وإﺧﺮاج }ٱْﳌ َﻴّﺖ ﻣَﻦ ٱْﳊ َﻰ{‬
‫ِ‬
‫ّ‬ ‫ّ‬
‫أي ﳝ ّ ﻣﺎ ﻣﺎت ﻣﻦ اﳊّﺒﺔ واﻟﻨﻮاة ﺣﺎل اﻹﻧﺒﺎت ﻋّﻤﺎ ﳕﻰ ﻣﻨﻬﺎ ﻓﻜﺎن ﻧﺒﺎﺗ ًﺎ‬
‫وﻫﺬا اﳌﻔﻬﻮم ﺧﺎّص ﻓﺄّﻣﺎ ﻋﻤﻮم اﳌﻔﻬﻮم ﻓﺴﻴﺄﺗﻲ وﻗﺪ ُذﻛﺮ ﰲ اﻻﺳﻢ اﶈﻴﻲ‬
‫واﻻﺳﻢ اﳌﻤﻴﺖ‪.‬‬
‫‪In this verse, God follows «He who splits the grain and the date pit» with‬‬
‫‪«He brings forth the living from the dead, and He brings forth the dead from‬‬
the living».385 Two points can be understood from this. The first is that He
brings forth the living from the dead in general. As such, this name is included
within the Life-Giver. The same holds for His bringing forth the «dead from the
living», whereby this name is included within the Death-Giver as well. The
second point is that bringing forth the «living» refers to plants, since their
growth heralds their life. Moreover, bringing forth the «dead from the living»
means that He sets apart that which during the plant’s growth died within the
grain and the date pit from that which grew out of it to become a plant. This is
the specific understanding of the verse. The general understanding will come
later, and it has also been discussed under the Life-Giver and the Death-Giver.

63.3 ٣،٦٣

‫وأّﻣﺎ اﳌﻔﻬﻮم اﳋﺎّص ﺑﺎﳊّﺐ واﻟﻨّﻮى ﻓﻬﻮ اﻋﺘﺒﺎر دﺧﻮل اﻻﺳﻢ اﻟﻔﺎﻟﻖ ﰲ‬
‫اﻻﺳﻢ اﻟﺮازق ﻗﺎل اﺑﻦ ﻋّﺒﺎس ﰲ ﺗﻔﺴﲑ ﻗﻮﻟﻪ ﺗﻌﺎﱃ }َوِﻓﻰ ٱﻟﱠﺴَﻤﺂِء ِرْزﻗُُﻜْﻢ‬
‫َوَﻣﺎ ﺗُﻮَﻋُﺪوَن{ أﻧ ّﻪ اﳌﻄﺮ واﳌﻘﺼﻮد ﻧﺒﺎت اﻟﺰرع واﻟﺮزق ﻣﻦ اﻟﺮازق ﺗﻌﺎﱃ ﰲ‬
‫ﻣﻀﻤﻮن ﻗﻮﻟﻪ ﺗﻌﺎﱃ و}ِرْزﻗُُﻜْﻢ{ ﰲ اﻟﺴﻤﺎء }َوَﻣﺎ ﺗُﻮَﻋُﺪوَن{ ﻧﺒﺎت اﻟﺰرع‬
.‫ﻓﻔﻴﻪ ﻣﻌﻨﻰ ﻓﺎﻟﻖ اﳊّﺐ‬
The specific understanding of «the grain and the date pit» is to consider how
the Splitter pertains to the Provider. In his comment on the verse «In the sky is
your provision and what you were promised»,386 Ibn ʿAbbās says that it means
rain and refers to the sowing of plants. Moreover, the provision from the
Provider is implied in the verse «in the sky is your provision» and the sowing of
plants «you were promised». This is how it encompasses the meaning of «He
who splits the grain».

63.4 ٤،٦٣

‫ ﻗﺎﻋﺪة اﳌﻔﻬﻮم اﻟﻌﺎّم ﻛﺎن ﻛّﻞ ﻧﻜﺎح ﻣﻨﺘﺞ ﰲ ﻣﻌﻨﻰ }َﻓﺎﻟِﻖ‬١‫وإذا ُﻓِّﺮع ﻋﻠﻰ‬
‫ٱْﳊ َِّﺐ َوٱﻟﻨﱠَﻮٰى{ وﻗﺪ وﻗﻊ ﰲ ﻧﻔﻮس اﻟﻨﺎس أن ﻳﻔّﺮﻗﻮا ﺑﲔ ﻓﺎﻟﻖ اﳊّﺒﺔ ﺑﻘﻮﳍﻢ‬
‫ﺑﺎرئ اﻟﻨﺴﻤﺔ ﻓﻴﻘﻮﻟﻮن ﰲ اﻟﻘﺴﻢ وﻏﲑه ﻓﺎﻟﻖ اﳊّﺒﺔ وﺑﺎرئ اﻟﻨﺴﻤﺔ ﳎﻤﻌﻮن ﰲ‬
‫اﳌﻌﻨﻰ اﻟﻮاﺣﺪ ﺑﲔ ﻓﺎﻟﻖ اﳊّﺒﺔ وﺑﺎرئ اﻟﻨﺴﻤﺔ ﻓﻘﺪ ﺟﻌﻠﻮا اﻟﻨﻜﺎح ﻣﻦ اﳌﻌﻨﻰ‬
.‫ﺑﻌﻴﻨﻪ ﻓﻜّﻞ ﻧﺘﺎج داﺧﻞ ﰲ ﻣﻌﻨﻰ ﻫﺬا اﻻﺳﻢ‬
.‫ ج‬،‫ ب‬:‫ ﺳﺎﻗﻄﺔ ﻣﻦ‬.‫ ﻣﻌﻨﻰ‬:‫ آ‬١
When this general principle is applied to specifics, then every act of
procreation that produces offspring pertains to the meaning of «He who splits
the grain and the date pit». In fact, it occurs to people to make a further
distinction in «He who splits the grain» by using the expression “The Creator
of living creatures” so that in taking an oath, for instance, they say, “He who
splits the grain and creates living creatures,” bringing together both He who
splits the grain and He who creates living creatures under one meaning. Thus
they identify the act of procreation with its basic meaning, wherefore the
production of any offspring pertains to the meaning of this name.

63.5 ٥،٦٣

‫وﻣﻦ ﲢﻘّﻖ ﺳّﺮ اﷲ ﺗﻌﺎﱃ ﰲ ﻃﺒﺎﺋﻊ اﳌﻮﺟﻮدات ﺟﻌﻞ ﺗﻮﻟ ّﺪ اﳌﻌﺎدن أﻳًﻀﺎ‬
‫ﻣﻦ ﻫﺬا اﳌﻌﻨﻰ ﻓﺈّن اﻟﺴّﺮ اﻹٰﳍﻲ واﺣﺪ ﰲ اﳉﻤﻴﻊ واﳌﺪد ﻣﺘ ّﺼﻞ ﻓﻴﻪ ﻣﻦ‬
ّ
‫ﻏﻴﺐ اﻟﺬات اﳌﻘّﺪﺳﺔ إﱃ ﻋﺎﱂ ﺷﻬﺎدﺗﻬﺎ ﻣﺘ ّﺼًﻼ ﻏﲑ ﻣﻨﻔﺼﻞ وﻫﺬه أﺣﻜﺎم‬
.‫اﻻﺳﻢ اﳋّﻼق ﳚﺮي ﺑﻬﺎ اﻻﺳﻢ اﻟﻔﺎﻟﻖ ﰲ ﻃﺮق اﻹﳚﺎد‬
Whoever attains realization of God’s secret within the natural constituents of
existents takes the generation of minerals as pertaining to this meaning as well.
For the divine secret is one within all things, and His replenishment extends
from the unseen realm of the Holy Essence to its visible realm of the all. His
replenishment is continuous, not disconnected, and it consists of the properties
of the Ever-Creating. The Splitter runs its course by these properties through
the pathways of existentiation.

63.6 ٦،٦٣

‫وﻫﺬا اﻻﺳﻢ ﻳﻨﻔﻊ أرﺑﺎب اﳋﻠﻮات ﰲ ذﻛﺮﻫﻢ إﻳ ّﺎه ﻧﻔًﻌﺎ ﺑﺎﻟﻐًﺎ وﻳﺴﺮع ﺑﺎﻟﻔﺘﺢ‬
‫ﻋﻠﻴﻬﻢ إذا ﻛﺎن ﻣﻌﻪ اﻻﺳﻢ اﻟﻘﻴّﻮم أو اﳊﻲ وﻳﺒﻄﺊ إذا ُذﻛﺮ ﻣﻊ ﻻ إﻟ ٰﻪ إّﻻ‬
‫ّ‬
‫اﷲ واﷲ أﻋﻠﻢ‪.‬‬
‫‪The invocation of this name has a far-reaching benefit for those in spiritual‬‬
‫‪retreat. If accompanied by the Self-Subsisting or the Living, it hastens their‬‬
‫‪spiritual opening and delays it if invoked with “no god but God.” And God‬‬
‫‪knows best.‬‬

‫اﲰﻪ اﻟﻠﻄﻴﻒ ﺗﺒﺎرك اﲰﻪ‬

‫‪Al-Laṭīf: The Subtle‬‬

‫‪64.1‬‬ ‫‪١،٦٤‬‬

‫ِ‬
‫ﻫﻮ ﻣﻦ ﺳﻮرة اﻷﻧﻌﺎم ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ }َوُﻫَﻮ ﻳُْﺪِرُك ٱ ْ َﻷﺑ ْ َٰﺼَﺮ َوُﻫَﻮ ٱﻟﻠ ﱠﻄﻴ ُ‬
‫ﻒ{‬
‫واﺗ ّﻔﻖ ﻋﻠﻰ إﻳﺮاده اﻷﺋّﻤﺔ اﻟﺜﻼﺛﺔ‪.‬‬
‫‪This is from the verse of the Surah of the Cattle: «but He perceives the faculty‬‬
‫‪of sight, and He is the Subtle».387 The three scholars agree it is a divine name.‬‬

‫‪64.2‬‬ ‫‪٢،٦٤‬‬

‫واﻋﻠﻢ أّن اﻻﺳﻢ اﻟﻠﻄﻴﻒ ﻳﻠﺤﻖ اﻻﺳﻢ اﳋﺎﻟﻖ واﻻﺳﻢ اﳌﺼّﻮر واﻻﺳﻢ‬
‫اﳍﺎدي‪ .‬ﻓﺄّﻣﺎ ﳊﺎﻗﻪ ﻟﻼﺳﻢ اﳋﺎﻟﻖ ﻓﻠﻠﻄﻒ ﻣﺪارﺟﻪ اﳋّﻼﻗﻴّﺔ ﰲ اﻟﺘﻮﺻﻴﻞ إﱃ‬
‫إﻋﻄﺎء وﺟﻮد اﳌﺘﻜّﻮﻧﺎت ﻣﻦ اﳌﻌﺎدن واﻟﻨﺒﺎت وﺳﺎﺋﺮ أﻧﻮاع اﳊﻴﻮاﻧﺎت ﰲ ﻇﻠﻤﺎت‬
‫اﻷرض ﰲ اﳌﻌﺪن وﰲ أﺻﻮل اﻷﺷﺠﺎر واﻟﻨﺒﺎت وﰲ ﺑﻄﻮن اﻟﺒﺤﺎر ﻓﻴﻤﺎ ﻳﺘﻜّﻮن‬
‫ﻣﻦ اﻟﺴﺎﲝﺎت وﰲ ﻇﻬﻮر اﻵﺑﺎء وأرﺣﺎم اﻷّﻣﻬﺎت ﻛّﻞ ذﻟﻚ ﻣﻦ اﻻﺳﻢ اﻟﻠﻄﻴﻒ‬
‫ﺳﺒﺤﺎﻧﻪ ﻓﺈّن ﻣﺪارج اﻟﺘﻜﻮﻳﻦ ﻟﻄﻴﻔﺔ ﻟﺼﻐﺮ أﺟﺰاء ﻣﺎ ﻳﺘﺼّﺮف ﻓﻴﻪ ﻣﻨﻬﺎ ﻓﻜﺄﻧ ّﻬﺎ‬
 .‫ﺗﺼﻐﺮ ﻟﻄﻔ ًﺎ ﻋﻦ اﳊﻮاّس اﶈّﺴﺎت وﺗﺪّق ﻟﻠﻄﻔﻬﺎ ﻋﻦ ﻣﻮاﻗﻊ اﳌﻌﺎﻳﻨﺎت‬
The Subtle joins to the Creator, the Form-Giver, and the Guide. Its
association with the Creator is due to the subtlety of its creative pathways in
bestowing existence upon engendered phenomena among minerals, vegetation,
and every kind of living thing within the depths of the earth, such as metals and
the roots of trees and plants, and in the deep seas where aquatic creatures are
engendered, and in the loins of fathers and the wombs of mothers. All of that is
from the glorious name the Subtle. Its engendering pathways are subtle due to
the smallness of the parts it exercises control over. They are too small for the
sensory faculties, and too minute to be seen.

64.3 ٣،٦٤

‫وأّﻣﺎ ﳊﺎﻗﻪ ﻟﻼﺳﻢ اﳌﺼّﻮر ﻓﺈّن ﻧﺼﻴﺐ اﳋّﻼق ﲣﻠﻴﻖ اﳌﺎّدة أي ﺗﻘﺪﻳﺮﻫﺎ‬
‫ﻓﻤﻌﻨﻰ ﺧﻠﻖ ﻗّﺪر وﺑﻌﺪ اﳋﻠﻖ ﻳﻜﻮن اﻟﺘﺼﻮﻳﺮ وﻫﻮ ﻧﺼﻴﺐ اﻻﺳﻢ اﳌﺼّﻮر‬
‫وﻣﻌﻨﻮﻳ ّﺔ اﻻﺳﻢ اﻟﻠﻄﻴﻒ ﰲ اﻟﺘﺼﻮﻳﺮ اﻟﻌﺼﻤﺔ اﻟﻼزﻣﺔ ﻣﻦ اﻟﻐﻠﻂ ﰲ اﻟﺘﺼﻮﻳﺮ ﻓﺈّن‬
‫اﻟﻠﻄﻒ أﻳًﻀﺎ اﻟﺘﺄﻧ ّﻲ واﻟﺮﻓﻖ وﺑﻬﻤﺎ ﺗﻘﻊ اﻟﻌﺼﻤﺔ ﰲ اﻟﺘﺼﻮﻳﺮ ﻓﻼ ﻳﺘﺼّﻮر ﻣﻦ‬
.‫ﻣﺎّدة إّﻻ ﻣﺎ ﳜّﺺ ﻧﻮًﻋﺎ ﻫﻮ اﳌﻄﻠﻮب ﻣﻨﻬﺎ‬
It is associated with the Form-Giver: the function of the Ever-Creating is to
create the material substratum; that is, to measure it out, since “to create”
means “to measure out.” After creation comes form-giving, and this is the
function of the Form-Giver. At the supersensory level, the Subtle protects the
process of form-giving from error. For subtlety is also gentle deliberation, and
this is how form-giving is protected from error. Thus, a material substratum
only takes on a form applicable to its specific species.

64.4 ٤،٦٤

‫وأّﻣﺎ ﳊﺎﻗﻪ ﺑﺎﻻﺳﻢ اﳍﺎدي ﻓﺈّن اﳍﺎدي إّﳕﺎ ﻳﻬﺪي ﲝﻘﻴﻘﺔ اﻟﻠﻄﻒ ﻓﺈّن‬
‫ﻣﺪارج اﳍﺪاﻳﺔ ﻟﻄﻴﻔﺔ وإذا اﻋﺘﱪت أّن اﻟﻠﻄﻒ ﻣﻼﻗﺎة ﻛّﻞ ﻣﻮﺟﻮد ﲟﺎ‬
‫ﻳﺴﺘﺤﺴﻨﻪ ﻣﻨﻚ ﻓﺎﺷﻬﺪ ﻣﻌﻨﻰ اﻻﺳﻢ اﻟﻠﻄﻴﻒ ﰲ ﻛّﻞ ﻣﺎ ﺗﺴﺘﻠﻄﻔﻪ ﻣﻦ‬
‫اﺳﺘﻨﺸﺎق اﻟﻨﺴﻴﻢ إذا ﻫّﺐ وارﺗﺸﺎف اﳌﺎء اﻟﻌﺬب وإدراك اﳌﻼﺋﻢ ﻣﻦ اﻷﻏﺬﻳﺔ‬
‫واﻟﻔﻮاﻛﻪ واﶈﺴﻮﺳﺎت ﳑّﺎ ﺗﺸﺎﻛﻞ ﻋﻨﻬﺎ وﺗﺸﺎﺑﻪ واﺳﺘﺨﺮاج ﻣﺎ ﰲ اﻟﻀﻤﺎﺋﺮ ﻣﻦ‬
‫اﻟﺴّﺮ اﳌﺼﻮن ﻣﻦ ﻣﻮاﻗﻊ ﻣﻼﺣﻈﺎت اﻟﻌﻴﻮن واﻧﻔﻌﺎل اﻷﲰﺎع ﻣﻦ ﻟﻄﻒ ﻣﺎ ﻳﻼﺋﻢ‬
‫ﻣﻦ اﻟﺴﻤﺎع وﺗﻨّﻌﻢ اﻷرواح ﻣﻦ اﻟﺮﻳﺎﺣﲔ وﻏﲑﻫﺎ وﻃﻴﺐ اﻷرواح وﻟﺬاذة اﻟﻠﻤﺲ‬
‫واﻟﺬوق وﺳﺮﻳﺎن ﻧﺸﻮة اﶈّﺒﺔ واﻟﺸﻮق وﻣﺎ ُوﻋﺪ ﺑﻪ ﻣﻦ اﻟﻨﻌﻴﻢ اﳌﻘﻴﻢ ﻣﻦ‬
‫ﻣﻮاﻫﺐ اﳉﻮاد اﻟﺮﺣﻴﻢ ﻛّﻞ ذﻟﻚ ﻣﻦ اﻻﺳﻢ اﻟﻠﻄﻴﻒ اﻟﺬي ﻫﻮ ﲟﻌﺎﻧﻲ اﻟﺮﲪﺔ‬
.‫ﻣﻄﻴﻒ‬
It is associated with the Guide: The Guide only guides through the reality of
subtle gentleness, for the pathways of guidance are subtle. When you consider
that subtle gentleness is the joining of every existent with what it finds pleasing,
then you witness the meaning of subtle gentleness in everything you deem to be
subtly gentle, including inhaling a fragrant scent; sipping fresh water; enjoying
agreeable foods, fruits, or similar sensorial objects; extracting the inmost secret
from a soul through the glance of an eye; listeners reacting to the soothing
gentleness of devotional music and poetry; the joy that one’s spirit finds in
fragrant herbs, pleasant scents, touch, and taste; the intoxicating flow of love
and yearning; and His promise of enduring bliss as a gift from the Munificent
Merciful One. All of that is from the Subtle, which circumambulates around the
transcendent meanings of divine mercy.

64.5 ٥،٦٤

‫وذﻛﺮ ﻫﺬا اﻻﺳﻢ ﻳﻨﻔﻊ ﰲ اﳋﻠﻮة ﻛﺜﻴﻒ اﻟﻄﺒﻊ ﻓﻴﻠﻄﻒ وأﻫﻞ اﳌﺸﺎﻫﺪة ﻳﻘﻮى‬
.‫ﺑﻪ ﺷﻬﻮد ﻣﻦ ﻣﻨﻬﻢ ﻳﻀﻌﻒ واﷲ أﻋﻠﻢ‬
Invoking this name in a retreat will benefit someone with a dense natural
constitution, because it will render him subtler. It will strengthen a witness’s
witnessing if it has weakened. And God knows best.
 ‫ﺳﻮرة اﻷﻋﺮاف‬

The Surah of the Heights

65.0 ٠،٦٥

‫وﻓﻴﻬﺎ ﺛﻼﺛﺔ أﲰﺎء‬

The Surah of the Heights contains three names.

‫اﲰﻪ اﻟﺒﺎدئ ﺳﺒﺤﺎﻧﻪ‬

Al-Bādiʾ: The One Who Originates

65.1 ١،٦٥

‫أّول اﻟﺜﻼﺛﺔ اﻷﲰﺎء اﻟﱵ ﰲ ﺳﻮرة اﻷﻋﺮاف وﻣﻮﺿﻌﻪ ﻓﻴﻬﺎ‬ ‫ﻫﺬا اﻻﺳﻢ اﻟﻜﺮﻳﻢ‬
‫ﺑََﺪَأﻛُْﻢ ﺗَُﻌﻮُدوَن َﻓِﺮﻳﻘ ًﺎ َﻫَﺪٰى{ اﻧﻔﺮد ﺑﺘﺨﺮﳚﻪ اﻟﺒﻴﻬﻘﻲ دوﻧﻬﻤﺎ‬ ‫ﻗﻮﻟﻪ ﺗﻌﺎﱃ }ﻛََﻤﺎ‬
ّ
.‫اﺑﺘﺪاًء ﻓﻠﻢ ﻳﺴَﺒﻖ ﻓﻔﻴﻪ ﻣﻌﻨﻰ اﻟﺒﺪﻳﻊ ﺳﺒﺤﺎﻧﻪ‬ ‫وﻣﻌﻨﺎه أﻧ ّﻪ ﻓﻌﻞ اﳋﻠﻖ‬
This noble name is the first of the three in the Surah of the Heights, in the
verse: «As He originated You, so will you return».388 Al-Bayhāqī alone cites it
as a divine name. It means that He actualizes creation from the beginning and
has no precedent. Therefore, it contains the meaning of the Innovator.

65.2 ٢،٦٥
‫واﻋﻠﻢ أّن اﻟﺒﺪاءة واﻻﺑﺘﺪاء ﻻﺣﻘﺔ ﳌﻮﺟﻮد ﻣﻮﺟﻮد ﲟﺎ ﻻ ﻳﺘﻨﺎﻫﻰ واﻟﻨﺎس‬
ٍ ‫}ِﻓﻰ ﻟ َﺒ‬
‫ﺲ ِّﻣْﻦ َﺧﻠ ٍْﻖ َﺟِﺪﻳٍﺪ{ إّﻻ أّن اﻻﺑﺘﺪاء ﻻ اﺑﺘﺪاء ﻟﻪ ﻓﺈﻧ ّﻪ ﺧّﻼق‬ ْ
‫ﺑﺎﻟﻔﻌﻞ ﻻ ﻣﻦ ﺑﺪاءة وإّﳕﺎ أﺷﺎر ﺑﻘﻮﻟﻪ }ﺑََﺪَأﻛُْﻢ{ ﻳﻌﲏ ﻋﺎﳌﻨﺎ ﻫﺬا وﻫﻮ ﳏﺪث‬
‫ﻛﺎن اﷲ وﻻ ﺷﻲء ﻣﻌﻪ ﺛّﻢ ﺧﻠﻖ اﳋﻠﻖ وﺑﺴﻂ اﻟﺮزق واﻟﻌﻮاﱂ اﻟﱵ ﻻ ﺑﺪاﻳﺔ‬
‫ﻟﻼﺑﺘﺪاء ﻓﻴﻬﺎ ﱂ ﳜﺎﻃﺐ ﺑﻬﺎ ﻷّن اﻷﻧﺒﻴﺎء ﻋﻠﻴﻬﻢ اﻟﺴﻼم إّﳕﺎ ﺧﺎﻃﺒﻮا اﻟﻨﺎس‬
‫ﻋﻠﻰ ﻗﺪر ﻋﻘﻮﳍﻢ وﻋﻘﻮﳍﻢ ﱂ ﺗﺪرك ﻣﺎ ﻻ ﺑﺪاءة ﻟﻪ وﻻ ﻧﻬﺎﻳﺔ ﻟﻪ ﺛّﻢ إّن ﻛّﻞ‬
‫ﻋﺎﱂ ﻋﺎﱂ ﳏﺪث ﻟﻜﻦ ﻟﻴﺲ ﻟﻠﻌﻮاﱂ ﻛّﻞ وﻫﺬه اﳌﺴﺄﻟﺔ ﻋﺴﺮة اﻟﻔﻬﻢ ﻋﻠﻰ اﻟﻌﻘﻮل‬
.‫اﶈﺠﻮﺑﺔ ﻷﻧ ّﻬﻢ ﻻ ﻳﻌﻘﻠﻮن ﻋﺪم ﺗﻨﺎﻫﻲ ﻣﺎ دﺧﻞ ﰲ اﻟﻮﺟﻮد‬
Beginning-ness and origination are associated with every single existent,
which are infinite in number, although people «are in uncertainty as to a new
creation».389 Origination, however, has no origination of its own, for He is
Ever-Creating in actuality, not just in the beginning. When He says «He
originated you», He alludes to our world, originated in time: “God was, and
there was nothing with Him, then He created creation and lavished
provision.”390 God does not speak directly about the universe, whose
origination has no beginning, because the blessed Prophets only address people
according to their intellectual capacities, and their intellects are incapable of
grasping that which has no beginning and no end. Furthermore, each universe
is a universe originated in time, although there is no totality to the universes.
However, this issue is difficult to understand for the intellect that is veiled
because it cannot conceive of an infinity of things entering into existence.

65.3 ٣،٦٥

‫وإذا ﻋﻠﻤَﺖ أّن ﻣﻌﻘﻮل اﻻﺑﺘﺪاء اﳌﻄﻠﻖ ﱂ ﳔﺎﻃَﺐ ﺑﻪ وأّن اﻟﺬي ﺧﻮﻃﺒﻨﺎ‬
‫ﺑﻪ ﻫﻮ اﺑﺘﺪاء ﻣﻀﺎف إﱃ ﻫﺬا اﻟﻌﺎﱂ ﻓﻤﻌﻨﻰ اﻻﺳﻢ اﻟﺒﺎدئ ﻣﺘﻌﻠ ّﻖ ﺑﻬﺬا اﻟﻌﺎﱂ‬
‫ﲝﺴﺐ اﳋﻄﺎب ﻟﻨﺎ وﻫﻮ ﻣﺘﻌﻠ ّﻖ ﺑﻜّﻞ ﻋﺎﱂ ﻋﺎﱂ ﳑّﺎ ﱂ ﳔﺎﻃَﺐ ﺑﻪ ﻻ إﱃ‬
‫ﻧﻬﺎﻳﺔ وﻻ ﻣﻦ ﺑﺪاﻳﺔ وﻫﺬا ﻫﻮ اﻟﻼﺋﻖ ﺑﺴﻌﺔ اﳊّﻖ ﺗﻌﺎﱃ وﻻ ﻳﻠﺰم ﳑّﺎ ﻗﻠﻨﺎه ِﻗَﺪم‬
.‫اﻟﻌﺎﱂ ﺑﻞ ﻗﺪم اﳋﺎﻟﻖ ﺗﻌﺎﱃ‬
 If you understand that God does not address us concerning unconditioned
origination inasmuch as it is intelligible, and that He only addresses us
concerning the origination of this universe, then the meaning of the One Who
Originates is associated with this universe in respect to His address to us. But it
is also associated with every single universe that we are not addressed about,
and these universes are infinite in number and without beginning. This,
moreover, befits the all-embracingness of the Real. But what we have said does
not necessarily imply that the universe is eternal, only that the Creator is
eternal.

65.4 ٤،٦٥

‫وﻣﻦ ﺷﻬﺪ ﻫﺬا اﻻﺳﻢ رآى أﺛﺮ اﳊّﻖ ﺗﻌﺎﱃ ﰲ ﻛّﻞ ﻣﺒﺘﺪأ وإّﳕﺎ اﺑﺘﺪأه‬
‫اﳊّﻖ ﺗﻌﺎﱃ أي أوﺟﺪه اﺑﺘﺪاًء ﻟﻴﻘﻊ ﻋﻨﻪ إﺧﺒﺎر ﻣﺎ ﻓﻜّﻞ ﻣﺒﺘﺪأ ﻟﻪ ﺧﱪ وﻫﻲ‬
‫أﺣﻜﺎم أﺣﻮاﻟﻪ وأﻗﻮاﻟﻪ وأﻓﻌﺎﻟﻪ ﰲ دﻧﻴﺎه وأﺧﺮاه ﻣﻦ ﺟﻠﻴﻞ أﻣﺮه وﺣﻘﲑه وﻟﻴﺲ‬
‫ﻣﻦ ﺷﺮط اﻹﺧﺒﺎر أن ﳜﱪ ﻋﻨﻬﺎ ﳐﱪ ﺑﻞ ﻧﻔﺲ ﺗﻬﻴّﺊ اﳌﻮﺟﻮد ﻷن ﳜﱪ ﻋﻦ‬
‫وﺟﻮده أو ذاﺗﻪ أو أﺣﻮاﻟﻪ وأﻗﻮاﻟﻪ وأﻓﻌﺎﻟﻪ ﻫﻮ إﺧﺒﺎر ﺑﻠﺴﺎن اﳊﺎل ﻓﺎﳊّﻖ‬
.‫ﺗﻌﺎﱃ ﺑﺪأﻫﺎ وﺑﺪأ إﺧﺒﺎرﻫﺎ وﻫﻮ ﳏﻴﻂ ﺑﺎﳋﱪ وا َﱪ ﺑﻪ وﻋﻨﻪ‬
To witness this name is to see the trace of the Real in every beginning. For it
is the Real who begins it; that is, He brings it into existence at the beginning, in
order for a report to be given about it. For each subject with a beginning has a
predicated report, which are its properties, states, sayings, and acts in this life
and in the next, whether great or small.391 Moreover, report-giving is not
contingent upon a report being provided by a report-giver. Rather, the
predisposition of the existent itself to report about its existence, essence, states,
sayings, and acts is a report expressed through the language of its state. For the
Real begins it, and He begins its report-giving, and He encompasses the report,
the report-giver, and the subject of the report.

65.5 ٥،٦٥

‫واﻟﺬاﻛﺮ ﳍﺬا اﻻﺳﻢ ﻳﻨﺘﻔﻊ ﺑﺎﻟﺒﺪاﻳﺎت ﰲ أّول ﺑﺪءﻫﺎ وﻳﺸﻬﺪ اﻟﺒﺪأ ﻟﻼﺳﻢ‬
 .‫اﻟﺒﺎدئ واﷲ أﻋﻠﻢ‬
To invoke this name is to benefit from the beginning of things when they
begin, and to witness that this beginning pertains to the One Who Originates.
And God knows best.

‫اﲰﻪ اﳍﺎدي ﻋّﻤﺖ رﲪﺘﻪ‬

Al-Hādī: The Guide

66.1 ١،٦٦

‫ﻫﻮ ﺛﺎﻧﻲ أﲰﺎء ﺳﻮرة اﻷﻋﺮاف وﺷﺎﻫﺪه ﻗﻮﻟﻪ ﺗﻌﺎﱃ }َﻣﻦ ﻳَْﻬِﺪ ٱﷲُ َﻓُﻬَﻮ‬
‫ٱْﳌ ُْﻬﺘَِﺪى{ وﻫﻮ ﳑّﺎ اﺗ ّﻔﻖ ﻋﻠﻴﻪ اﻷﺋّﻤﺔ اﻟﺜﻼﺛﺔ وﻣﻌﺎﻧﻲ اﻻﺳﻢ اﳍﺎدي ذﻛﺮﻧﺎ ﻓﻴﻬﺎ‬
‫ط‬َ ‫وﺣﺪﻫﺎ ﺳﺘ ّﺔ ﻛﺮارﻳﺲ ﰲ ﺷﺮح اﻟﻔﺎﲢﺔ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ }ٱْﻫِﺪﻧ َﺎ ٱﻟِّﺼ َٰﺮ‬
.{‫ٱْﳌ ُْﺴﺘَِﻘﻴَﻢ‬
This is the second name in the Surah of the Heights, in the verse:
«Whomsoever God guides, he is rightly guided».392 It is one of the divine
names agreed upon by all three eminent scholars. Our discussion of this name
alone fills six booklets in our Commentary on the Opening Surah under the verse:
«Guide us upon the straight path».393

66.2 ٢،٦٦

‫ﲝﻘﻴﻘﺔ‬ ‫وﻗﺪ ﺗﻘّﺪم ﰲ ﺷﺮح اﻻﺳﻢ اﳌﺮﺳﻞ أّن اﻟﺮﺳﺎﻟﺔ ﻫﻲ ﻣﻦ اﷲ ﺗﻌﺎﱃ‬

‫ﻣﺮاﺗﺐ‬ ‫اﲰﻪ اﳍﺎدي ﻋّﺰ وﺟّﻞ ﻓﺘُﻌﺘﱪ ﻣﻌﺎﻧﻲ اﳍﺪاﻳﺔ ﰲ ﻛّﻞ ﻣﺮﺗﺒﺔ ﻣﺮﺗﺒﺔ ﻣﻦ‬
‫ﺗﻌﺎﱃ‬ ‫اﻷّﻣﺔ ﻣﺜﻞ اﻹﺳﻼم واﻹﳝﺎن واﻹﺣﺴﺎن واﻟﺴﻜﻴﻨﺔ وﻫﻲ ﻣﻌﻨﻰ ﻗﻮﻟﻪ‬
‫اﻟﻨﻔﺲ‬ ‫}َﻓﭑْﺳﺘَِﻘْﻢ ﻛََﻤﺂ ُأِﻣْﺮَت{ أﻋﲏ اﻻﺳﺘﻘﺎﻣﺔ ﻣﻊ اﻟﻄﻤﺄﻧﻴﻨﺔ ﺑﻬﺎ وﻋﺪم ﻣﻨﺎزﻋﺔ‬
‫ﺎﻟﻔﺘﻬﺎ ﻓﺘﺸﺘﻤﻞ ﻋﻠﻰ أداء اﻟﻔﺮاﺋﺾ وزﻳﺎدة اﻟﻨﻮاﻓﻞ اﻟﺬﻳﻦ ﻫﻤﺎ ﺳﺒﺐ ﺣﺼﻮل‬
‫ﳏّﺒﺔ اﳊّﻖ ﺗﻌﺎﱃ ﻟﻌﺒﺪه ﻣﻦ ﻣﻀﻤﻮن ﻗﻮﻟﻪ ﻋﻠﻴﻪ اﻟﺴﻼم ﻣﺎ ﺗﻘّﺮب إّﱄ اﳌﺘﻘّﺮﺑﻮن‬
‫ﺑﺄﻓﻀﻞ ﻣﻦ أداء ﻣﺎ اﻓﱰﺿﺘﻪ ﻋﻠﻴﻬﻢ وﻻ ﻳﺰال ﻋﺒﺪي ﻳﺘﻘّﺮب إّﱄ ﺑﺎﻟﻨﻮاﻓﻞ ﺣﺘ ّﻰ‬
‫أﺣّﺒﻪ وﻣﻦ ﲨﻠﺔ اﻟﻨﻮاﻓﻞ ﻣﻘﺎم اﻟﺘﺼّﻮف وﻫﻮ اﻟﺘﺨﻠ ّﻖ ﺑﺎﻷﲰﺎء اﳊﺴﻨﻰ ﻓﺈذا‬
‫أﺣﺒﺒﺘﻪ ﻛﻨُﺖ ﲰﻌﻪ اﻟﺬي ﻳﺴﻤﻊ ﺑﻪ وﺑﺼﺮه اﻟﺬي ﻳﺒﺼﺮ ﺑﻪ ﻣﻌﻨﺎه أرﻳﺘﻪ ذﻟﻚ‬
‫وإّﻻ ﻓﻜّﻞ أﺣﺪ ﺑﻪ ﻳﺴﻤﻊ وﺑﻪ ﻳﺒﺼﺮ وإّﳕﺎ اﻻﺧﺘﺼﺎص أن ﻳﺮﻳﻪ ذﻟﻚ ﻋﻴﺎﻧ ًﺎ ﻓﻬﻮ‬
.‫اﻻﺻﻄﻔﺎء ﻓﻬﺬه ﻫﻲ ﻣﺪرﺟﺔ اﻻﺳﻢ اﳍﺎدي ﰲ ﺣﻘﻴﻘﺔ اﻻﺳﻢ اﳌﺮﺳﻞ‬
We previously said in our commentary on the Sender that the Message
comes from God through the reality of the Guide. The realities of guidance can
thus be observed from the standpoint of each level within the Muslim
community, including submission, belief, spiritual excellence, and tranquility.
The latter, moreover, corresponds to the meaning of the verse «So be upright
as you have been commanded»;394 that is, having uprightness, finding rest
therein, and not struggling against opposition from the lower self. It thus
includes the performance of the obligatory works, in addition to supererogatory
devotions, which are a means to attaining God’s love for His servant, as stated
in His Holy Saying: “Those who seek My proximity do not draw near to Me
through anything greater than what I made obligatory upon them. And My
servant continues to draw near to Me through supererogatory devotions until I
love him.” The station of Sufism, which is the assumption of the traits of the
most beautiful names of God, is one of these supererogatory devotions. The
hadith continues: “And when I love him, I am the hearing with which he hears,
and the seeing through which he sees.”395 That is, I show him that I am his
hearing and seeing, for in fact everyone hears through Him and sees through
Him. But to be elected is to be allowed to witness it with one’s own eyes; it is to
be chosen. This then is the route of ascension of the Guide through the reality
of the Sender.

66.3 ٣،٦٦

‫وﻟﻼﺳﻢ اﳍﺎدي ﻫﺪاﻳﺔ أﺧﺮى ﻫﻲ ﰲ ﺣّﻖ ﻣﻦ ﱂ ﺗﺒﻠﻐﻪ اﻟﺪﻋﻮة ﻣﺜﻞ ﻗّﺲ‬

‫ﺑﻦ ﺳﺎﻋﺪة ﻓﺈﻧ ّﻪ ﻫﺪاه اﷲ ﺗﻌﺎﱃ ﻻ ﺑﻮاﺳﻄﺔ رﺳﻮل ﻓﻠﺬﻟﻚ ﻛﺎن أّﻣﺔ وﺣﺪه أو‬
‫أّﻣﺔ واﺣﺪة ﻛﻤﺎ ورد اﳊﺪﻳﺚ وﻫﺬا ﻫﻮ ﻇﺎﻫﺮ اﻻﺳﻢ اﳍﺎدي‪.‬‬
‫‪The Guide includes another type of guidance for those whom a Prophet’s call‬‬
‫‪has never reached, such as Quss ibn Sāʿidah, whom God guided without the‬‬
‫‪intermediacy of a Messenger. That is why he was “a nation unto himself” or “a‬‬
‫‪single nation” as is narrated in the Prophetic Tradition;396 and this is the‬‬
‫‪outward dimension of the Guide.‬‬

‫‪66.4‬‬ ‫‪٤،٦٦‬‬

‫وآﺧﺮة‬ ‫وﺛَّﻢ ﻫﺪاﻳﺔ أﺧﺮى ﺷﺎﻣﻠﺔ ﻳﻬﺘﺪي ﺑﻬﺎ ﻛّﻞ ﻣﻮﺟﻮد إﱃ ﻣﺼﻠﺤﺘﻪ دﻧﻴﺎ‬
‫اﳌﻀّﻞ‬ ‫ﻓﺈّن اﻟﻄﺮق ﻛﻠ ّﻬﺎ إﻟﻴﻪ ﺗﻌﺎﱃ ﺗﺼﻞ وﻣﻦ ﻫﺬه اﳊﻘﻴﻘﺔ ﻳﺪﺧﻞ ﻇﺎﻫﺮ اﻻﺳﻢ‬
‫ﺗﺒﺎﻳﻦ‬ ‫ﰲ ﺣﻘﻴﻘﺔ ﺑﺎﻃﻦ اﻻﺳﻢ اﳍﺎدي وﻳﺘﻌّﲔ ﻣﻦ ﺑﺎﻃﻦ اﻻﺳﻢ اﳌﻀّﻞ ﻣﺮاﺗﺐ‬
‫اﻻﺳﻢ‬ ‫ﻣﻌﻨﻰ ﺑﺎﻃﻦ اﻻﺳﻢ اﳍﺎدي ﻓﺈّن ﻇﺎﻫﺮ اﻻﺳﻢ اﳌﻀّﻞ إّﳕﺎ ﺑﺎﻳﻦ ﻇﺎﻫﺮ‬
‫اﳌﻀّﻞ‬ ‫اﳍﺎدي ﻻ ﺑﺎﻃﻨﻪ واﻟﺬي ﺑﺎﻳﻦ ﺑﺎﻃﻦ اﻻﺳﻢ اﳍﺎدي إّﳕﺎ ﻫﻮ ﺑﺎﻃﻦ اﻻﺳﻢ‬
‫ﻳﺘﻌّﲔ‬ ‫ﻓﺒﲔ ﻛّﻞ ﻣﺮﺗﺒﺘﲔ ﰲ ﻣﻘﺎم واﺣﺪ ﺣّﺪ وﻓﻮﻗﻪ ﻣﻄﻠﻊ ﳚﻤﻊ ﺑﻴﻨﻬﻤﺎ ﻓﻴﻪ ﺛّﻢ‬
‫ﺑﻴﻨﻬﻤﺎ‬ ‫ﰲ ﻋﲔ ذﻟﻚ اﳌﻄﻠﻊ ﺗﺒﺎﻳﻦ آﺧﺮ ﰲ ﻣﻘﺎم واﺣﺪ ﻏﲑ ذﻟﻚ اﳌﻘﺎم ﻓﺘﻘﻊ‬
‫ﻣﻄﻠﻊ‬ ‫اﳌﺒﺎﻳﻨﺔ ﺛّﻢ ﻳﻜﻮن ﰲ ذﻟﻚ اﳌﻘﺎم اﻵﺧﺮ ﺣّﺪ ﺑﲔ اﻻﲰﲔ اﳌﺬﻛﻮرﻳﻦ وﻓﻮﻗﻪ‬
‫ﻛﻤﺎ ُذﻛﺮ ﻗﺒﻞ ﺣﺘ ّﻰ ﻳﻨﺘﻬﻲ إﱃ اﻟﻮﺣﺪاﻧﻴّﺔ اﳌﻄﺒﻘﺔ‪ ١‬واﻟﻨﻬﺎﻳﺔ ﰲ ﺗﻌﺪاد اﳌﺮاﺗﺐ‬
‫ﻣﺘﻌّﺬرة ﻟﻌﺪم ﺗﻨﺎﻫﻲ ﻣﺎ ﻳﻘﻊ ﻓﻴﻪ اﻟﺘﺒﺎﻳﻦ ﻣﻦ ﻣﻮﺟﻮدات ﻻ ﻧﻬﺎﻳﺔ ﳍﺎ وإّﳕﺎ اﳌﺮاد‬
‫ﺑﻮﺻﻮل اﻷﻣﺮ إﱃ اﻟﻮﺣﺪاﻧﻴّﺔ اﳌﻄﺒﻘﺔ‪ ٢‬ﻻ أﻧ ّﻬﺎ ﻏﺎﻳﺔ ﺑﻞ أّن اﻷﲰﺎء ﻛﻠ ّﻬﺎ ﺗﻔﺼﻴﻠﻬﺎ‬
‫وﺷﺮح ﻣﺎ ﻗُﻠﺘُﻪ ﻳﺬﻛَﺮ ﻣﺸﺎﻓﻬﺔ‪.‬‬
‫‪ ٢‬آ‪ ،‬ب‪ ،‬ج‪ :‬اﳌﻨﻄﺒﻘﺔ‪.‬‬ ‫‪ ١‬آ‪ ،‬ب‪ ،‬ج‪ :‬اﳌﻨﻄﺒﻘﺔ‪.‬‬
‫‪There is another type of guidance that is all-inclusive. Through it, every‬‬
‫‪existent is guided to its worldly and otherworldly well-being. For every path‬‬
‫‪leads to Him, and it is by virtue of this reality that the outer aspect of the‬‬
Misguider is included within the inner reality of the Guide. Moreover, several
levels are designated within the inner aspect of the Misguider, and these levels
stand in contrast to the inner meaning of the Guide. For the outer aspect of the
Misguider only stands in contrast to the outer aspect of the Guide, not to its
inner aspect. Moreover, what stands in contrast to the inner aspect of the Guide
is none other than the inner aspect of the Misguider. Therefore, there is a
border between every two levels of a single station. Above that station lies a
place of ascent that brings the two levels together, and within that place of
ascent another contrast is designated by a station that is not that station, such
that a further contrast occurs between them. In the following station, there is
also a border between the two aforementioned names, with a place of ascent
above it as previously mentioned, until it finally reaches multilayered unity. The
end of this plurality of levels cannot be perceived because of the infinity of
places where contrast occurs between an infinity of existents. So, what is meant
by the attainment of multilayered unity is not that it is a furthest limit, but that
the entirety of the names is its differentiation. However, what I have just said
can only be explained orally.

66.5 ٥،٦٦

.‫ﺪا ﰲ اﳋﻠﻮة ﰲ ﻛّﻞ ﻣﺮﺗﺒﺔ واﷲ أﻋﻠﻢ‬‫وذﻛﺮ اﻻﺳﻢ اﳍﺎدي ﻧﺎﻓﻊ ﺟ‬

During the retreat, invoking the Guide is very beneficial at every level. And
God knows best.

‫اﲰﻪ اﳌﻀّﻞ‬

Al-Muḍill: The Misguider

67.0 ٠،٦٧

‫ﻧﻌﻮذ ﺑﻪ ﻣﻨﻪ ﻛﻤﺎ ﻗﺎل ﻧﻌﻮذ ﺑﻚ ﻣﻨﻚ‬

‫‪We seek refuge from Him, for as the blessed Prophet said, “With You, we seek‬‬
‫‪refuge from You.”397‬‬

‫‪67.1‬‬ ‫‪١،٦٧‬‬

‫ﻫﻮ ﺛﺎﻟﺚ اﺳﻢ ﺧﺮج ﻣﻦ ﺳﻮرة اﻷﻋﺮاف وﻫﻮ ﻛﻤﺎل ﻣﺎ ﺧﺮج ﻣﻨﻬﺎ وﺷﺎﻫﺪه‬
‫ﻣﻨﻬﺎ ﻗﻮﻟﻪ ﺗﻌﺎﱃ }َوَﻣﻦ ﻳُْﻀِﻠْﻞ َﻓُﺄو ﻟ َٰ ِٓﺌَﻚ ُﻫُﻢ ٱْﳋ َِٰﺴُﺮوَن{ واﻧﻔﺮد ﺑﺘﺨﺮﳚﻪ اﻟﺒﻴﻬﻘﻲ‬
‫ّ‬
‫دوﻧﻬﻤﺎ‪.‬‬
‫‪This is the third and last name taken from the Surah of the Heights, from the‬‬
‫‪verse: «Whoever He misguides, they are the losers».398 Only al-Bayhaqī‬‬
‫‪includes it as a divine name.‬‬

‫‪67.2‬‬ ‫‪٢،٦٧‬‬

‫وﻗﺪ ذﻛﺮﻧﺎ ﺑﻌﺾ ﻣﻌﺎﻧﻴﻪ ﰲ ﺷﺮح اﻻﺳﻢ اﳍﺎدي وﻣﻌﺎﻧﻲ اﻟﻀﻼل ﻛﺜﲑة‬
‫واﳌﺮاد ﻣﻨﻬﺎ ﻫﻨﺎ ﻣﺎ ﻗﺎﺑﻞ اﻟﺮﺷﺎد وﺑﺎﻳﻨﻪ وأﺻﻠﻪ أن ﻳﻀﻴﻊ ﻋﻦ اﻟﻘﺼﺪ ﻓﻼ‬
‫ﻳﻌﺮﻓﻪ وأﺻﻠﻪ ﻋﻨﺪ أﻫﻞ اﻷذواق اﳓﺮاف وﳛﺼﻞ ﰲ ﺳﻠﺴﻠﺔ ﻋﺎﱂ اﳋﻠﻖ ﻓﻴﻘﻊ‬
‫ﰲ ﻋﺎﱂ اﻷﻣﺮ ﻷّن ﻋﺎﱂ اﳋﻠﻖ ﺑﺎﻟﻘﺼﺪ اﻷّول اﻟﺬاﺗﻲ ﻳﻜﻮن وﻋﺎﱂ اﻷﻣﺮ ﻛﺎﻟﻼزم‬
‫ّ‬
‫اﻟﻼﺣﻖ ﳊﻮﻗ ًﺎ واﺟﺒًﺎ ﻟﻌﺎﱂ اﳋﻠﻖ وﻫﻤﺎ ﷲ ﺗﻌﺎﱃ ﻣﻦ ﺣﻀﺮة اﻻﺳﻢ اﻟﺮﺣﻢـٰن‬
‫ﻗﺎل اﷲ ﺗﻌﺎﱃ } َأَﻻ ﻟ َُﻪ ٱْﳋ َﻠ ُْﻖ َوٱ ْ َﻷْﻣُﺮ{ }ﺗََﺒﺎَرَك ٱﷲُ َأْﺣَﺴُﻦ ٱْﳋ َِٰﻠِﻘَﲔ{‬
‫ﻓﻨﺴﺐ اﳊﺴﻦ ﻟﻠﺨﻠﻖ وﱂ ﻳﻨﺴﺒﻪ ﻟﻸﻣﺮ ﰲ ﻗﻮﻟﻪ }َأْﺣَﺴُﻦ ٱْﳋ َِٰﻠِﻘَﲔ{ وذﻟﻚ ﻷّن‬
‫اﻻﳓﺮاف ﻋﻦ ﻣﺪرﺟﺔ ﻋﺎﱂ اﳋﻠﻖ ﻳﻘﻊ ﰲ ﻋﺎﱂ اﻷﻣﺮ واﻻﳓﺮاف ﻻ ﻳﻨَﺴﺐ إﻟﻴﻪ‬
‫اﳊﺴﻦ إّﻻ ﻣﻦ ﺣﻀﺮة اﳌﻄﻠﻊ اﳉﺎﻣﻊ ﺑﲔ اﳌﺘﻘﺎﺑﻠﲔ ﻛﻤﺎ ذﻛﺮﻧﺎ ﰲ اﻻﺳﻢ‬
‫اﳍﺎدي‪.‬‬
‫‪In our commentary on the Guide, we have mentioned some of its meanings,‬‬
‫‪and the meanings of misguidance are many. Here, what is meant by them is‬‬
‫‪what stands counter and in contrast to right conduct. The root of misguidance‬‬
‫‪is to lose sight of, and to not recognize, one’s intended goal. According to those‬‬
‫‪who know through tasting, it is at root a deviation that is attained in the chain‬‬
of the realm of creation, and then occurs in the realm of command. For the
realm of creation comes into existence by the primary intent of the Essence,
whereas the realm of command is like a concomitant joined by necessity to the
realm of creation. Both, moreover, come from God through the presence of the
All-Merciful. God says: «Surely to Him belongs the creation and the
command»; «Exalted is God, the most beautiful of creators».399 Thus He
ascribes excellence to creation and not to command when He says: «the most
beautiful of creators». This is because deviation from the path of ascension of
the realm of creation occurs in the realm of command, and excellence is not
ascribed to deviation except from the horizon that brings together the two
contrasts, as we mentioned under the Guide.

67.3 ٣،٦٧

‫وﰲ اﳌﻄﻠﻌﺎت ﻳﻠﻮح ﻟﻠﺴﺎﻟﻚ وﺟﻪ اﳊﻘﻴﻘﺔ وُﲡﻤﻊ ﻟﻪ ﻣﻌﺎﻧﻲ اﻷﺿﺪاد وﻳﺄﺗﻠﻒ‬
‫ﰲ ا ﺘﻠﻒ ﻛﻤﺎ ﻳﺘﺄﻟ ّﻒ ﰲ اﳌﺆﺗﻠﻒ وﱄ ﰲ اﳌﺆﺗﻠﻒ وا ﺘﻠﻒ ﺑﻴﺘﺎن وﻫﻤﺎ‬
ِ ِ ‫ِﻓﻴِﻪ‬ ‫ِﻋﻠ ٌْﻢ‬ ‫ﺑَِﻚ‬ ‫ِﻋﻨِْﺪي‬
‫ﻒ‬
ُ ‫ٱ ْ ُ ْﺘَﻠ‬ ُ ‫ﻳَﺄْﺗَﻠ‬
‫ﻒ‬ ‫َأﺑًَﺪا‬ ‫ﺗُﻄَْﻮى‬ ‫َﻋﻨُْﻪ‬
‫ﻒ‬
ُ ‫ٱﻟﱡﺼُﺤ‬
‫ﻟ ِٰﻜْﻦ ِﻫﻲ ُﻫَﻮ ِإْن َﻋﺎﻧ ََﻘﺘ َْﻬﺎ‬ ‫ٱﻧ َْﻔَﺮَدْت‬ ‫َﻣﺎ‬ ‫ِإَذا‬ ِ
‫ٱﻟ ْﱠﻼُم ﺧَﻼُﻓُﻪ‬
َ ِ
ُ ‫ٱ ْ َﻷﻟ‬
‫ﻒ‬

The face of the Truth shines forth for the wayfarer from all horizons.
Therein, the opposites come together. He finds compatibility in opposition,
just as he finds compatibility in compatibility. Concerning opposition and
compatibility, I wrote the following two verses:
Through You, I gain a knowledge that folds away the scrolls;
in that knowledge, oppositions are rendered forever compatible.
When it stands alone, the lām of the definite article (alif-lām) is opposed to
it,
but becomes identical to it when embraced by the alif.400

67.4 ٤،٦٧
‫ﻓﺎﻻﺳﻢ اﳌﻀّﻞ ﻳﻘﺎﺑﻞ اﻻﺳﻢ اﳍﺎدي ﰲ ﻛّﻞ ﻣﺮﺗﺒﺔ ﻣﺮﺗﺒﺔ ﳑّﺎ ﻳﻈﻬﺮ ﻓﻴﻬﺎ‬
‫ﺣﻜﻤﻪ أو ﳑّﺎ ﳝﻜﻦ أن ﻳﻈﻬﺮ ﻓﻴﻬﺎ ﺣﻜﻤﻪ وﻻ ﻳﺰال ذﻟﻚ ﻛﺬﻟﻚ أﺑًﺪا أّﻣﺎ ﰲ‬
‫ﻋﺎﳌﻨﺎ ﻓﻴﻨﺘﻬﻲ إﱃ اﳋﻠﻮد ﰲ اﳉﻨﺎن وﻳﻘﻒ وإّﳕﺎ ﻳﺘﻌﻠ ّﻖ اﻟﺘﺄﺑﻴﺪ ﺑﺎﻟﻌﻮاﱂ اﻟﱵ ﻻ‬
‫ﺗﺘﻨﺎﻫﻰ ﻓﺈّن اﻻﺳﻢ اﳍﺎدي واﻻﺳﻢ اﳌﻀّﻞ ﳚﺮﻳﺎن ﰲ اﻷﻃﻮار إﱃ ﻏﲑ ﻧﻬﺎﻳﺔ‬
‫ﻓﻴﻤﺎ ﻻ ﻧﻬﺎﻳﺔ ﻟﻪ واﻹﺣﺎﻃﺔ ﲟﺎ ﻻ ﻳﺘﻨﺎﻫﻰ ﻫﻲ أن ﻳﻜﻮن اﻟﻮاﺣﺪ ﻋﲔ ﻣﺎ ﻻ‬
‫ﻳﺘﻨﺎﻫﻰ ﻻ إﺣﺎﻃﺔ اﻟﺸﻲء ﺑﺎﻟﺸﻲء ﻏﲑه‪.‬‬
‫‪Thus the Misguider stands face-to-face with the Guide at every level where‬‬
‫‪the latter’s properties either become or can become manifest. So it continues‬‬
‫‪forever. In our universe, it ends at the eternal Garden. However, endlessness is‬‬
‫‪associated with the infinite number of cosmoses, for the Guide and the‬‬
‫‪Misguider flow infinitely through the infinite stages. Moreover, in order to‬‬
‫‪encompass something that has no end, the One must be identical to the infinite‬‬
‫‪and not such that one thing is encompassed by another thing.‬‬

‫‪67.5‬‬ ‫‪٥،٦٧‬‬

‫ﺗﻨﻈﻢ ﴰﻠﻪ ﰲ ﺗﻌﺪادﻫﺎ ﺣﺘ ّﻰ‬ ‫وﳌﺮاﺗﺐ اﻻﺳﻢ اﳌﻀّﻞ وﺣﺪاﻧﻴّﺎت ﺟﺰﺋﻴّﺔ‬

‫ﻳﺮوﻧﻪ ﻫًﺪى اﻧﻐﻤﺎًﺳﺎ ﻳﻌﻤﻮن ﻓﻴﻪ‬ ‫ﻳﻨﻐﻤﺲ أﻫﻞ ﺗﻠﻚ اﳌﺮاﺗﺐ ﰲ اﻟﻀﻼل وﻫﻢ‬
‫ﻟ ََﺪﻳ ِْﻬْﻢ َﻓِﺮُﺣﻮَن{ ﻷﻧ ّﻬﻢ ﺣﺰب وﻛّﻞ‬ ‫ﻋﻦ رؤﻳﺔ ﺿّﺪه وﻟﺬﻟﻚ إّن ﻛّﻞ ﻣﻠ ّﺔ }ِﲟَﺎ‬
‫ﳜّﺺ ﻣﻘﺎﻣﻬﺎ ﻓﻴﻨﻌﻜﻒ ﻛّﻞ ﻋﻠﻰ‬ ‫أّﻣﺔ ﲣﺎﻟﻒ ﻏﲑﻫﺎ ﻓﺈﻧ ّﻬﺎ ﺗﻘﺎﺗﻞ وﺗﻨﺎﺿﻞ ﻋّﻤﺎ‬
‫ﺣﺎﻟﻪ وﱄ ﺷﻌﺮ ﻳﺸﺒﻪ ﻫﺬا اﳌﻌﻨﻰ وﻫﻮ‬
‫ﴰِﻠِﻬْﻢ ِﻓﻴَﻬﺎ َوُﻫُﻢ ِﻓَﺮُق‬
‫َﺷﺘَﺎُت َ ْ‬ ‫ﻗَْﺪ‬ ‫ٱﻟﱠﺼْﻬَﺒﺎِء‬ ‫َﻋﻠ َﻰ‬ ‫َوَﻋﺎِﻛِﻔَﲔ‬
‫ُ ِﲨَﻌْﺖ‬
‫َﺣﺘ ﱠﻰ ﻛََﺄﻧ ﱠُﻬُﻢ ِﰲ ﻛَ ِﻔِّﻪ َوَرُق‬ ‫ﻃََﻮﺗ ُْﻬُﻢ َأْﻋ ُ ُﲔ ٱﻟﱠﺴﺎِﻗﻲ َوُأﻛ ُْﺆُﺳُﻪ‬
‫َوَﻻ ٱﻟﻈﱠَﻤﺎ ﺑَْﻌَﺪَﻣﺎ ِﻣْﻦ َراَﺣﺘَﻴِْﻪ‬ ‫َﻻ ﻳَْﻌِﺮُﻓﻮَن ﻃَِﺮﻳَﻖ ٱﻟﱠﺼْﺤِﻮ ُﻣْﺬ‬
‫ُﺳُﻘﻮا‬ ‫َﺳِﻜُﺮواْ‬

‫ﻓﻬﺬه اﻟﻐﻤﺮة ﻫﻲ وﺣﺪاﻧﻴّﺔ ﻣﺎ ﻳﺮﺟﻊ إﱃ اﷲ ﺗﻌﺎﱃ ﻣﻦ ﺣﻀﺮة اﻻﺳﻢ‬

‫اﳉﺎﻣﻊ‪.‬‬
 Moreover, the levels of the Misguider comprise individual parts that bring
together its numerical unity so those who pertain to levels of misguidance may
plunge themselves into misguidance—even while they see it as guidance—in a
manner that blinds them from seeing its opposite. That is why every
community «rejoices in what they have»,401 for they are different parties, and
every nation disputes with other nations. Each fights and struggles for the
station specific to it, and thus each one clings to its state. To this effect, I wrote
the following verses:
Clinging to the wine that brought them together,
scattered as they were, separated into groups.
They are folded within the eyes of the wine pourer and his cups,
so they are like paper in his palm.
After intoxication, they have known neither the path of sobriety,
nor, after being sated through His hands, of thirst.402
This inundation is a oneness that harks back to God through the presence of
the Gatherer.

67.6 ٦،٦٧

‫وﻻ ﻳﺬﻛﺮ ﻫﺬا اﻻﺳﻢ ﰲ اﳋﻠﻮة إّﻻ ﻣﻦ ﻻح ﻟﻪ وﺟﻪ اﳊّﻖ ﻣﻨﻪ واﷲ‬
.‫أﻋﻠﻢ‬
This name is only invoked in the retreat by those upon whom the face of
Reality shines through it. God knows best.
 ‫ﺳﻮرة اﻷﻧﻔﺎل‬

The Surah of the Spoils

68.0 ٠،٦٨

‫وﻓﻴﻬﺎ اﺳﻢ واﺣﺪ ﻳﺬﻛَﺮ وﻫﻮ‬

The Surah of the Spoils contains one name.

‫اﲰﻪ اﳌﻐﻴﺚ ﴰﻞ ﺟﻮده ورﲪﺘﻪ‬

Al-Mughīth: The Deliverer

68.1 ١،٦٨

‫ﻫﺬا اﻻﺳﻢ اﻟﻜﺮﻳﻢ ﺧﺮج وﺣﺪه ﻣﻦ ﺳﻮرة اﻷﻧﻔﺎل وﺷﺎﻫﺪه ﻗﻮﻟﻪ ﺗﻌﺎﱃ }ِإْذ‬
‫ﺗَْﺴﺘَِﻐﻴﺜ ُﻮَن َرﺑ ﱠُﻜْﻢ َﻓﭑْﺳﺘََﺠﺎَب ﻟ َُﻜْﻢ{ وإّﳕﺎ ﻳﺴﺘﺠﻴﺐ ﻟﻠﻤﺴﺘﻐﻴﺚ اﻻﺳﻢ اﳌﻐﻴﺚ‬
‫واﻧﻔﺮد ﺑﺘﺨﺮﳚﻪ اﻟﺒﻴﻬﻘﻲ رﲪﻪ اﷲ وﻫﻮ ﰲ ﻣﻌﻨﻰ اﻟﻨﺎﺻﺮ }َوَﻣﺎ ٱﻟﻨﱠْﺼُﺮ ِإﱠﻻ‬
ّ ِ ‫ِﻣﻦ ِﻋﻨِﺪ ٱ‬
‫ﻴﺐ ﻓﻠﺬﻟﻚ ﺣﺴﻦ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‬‫ﷲ{ وﻳﺪﺧﻞ ﰲ اﻻﺳﻢ ا‬ ْ
.{‫}َﻓﭑْﺳﺘََﺠﺎَب ﻟ َُﻜْﻢ‬
This noble name envelops His existence and mercy. It appears in the Surah of
the Spoils in the verse: «When you called upon your Lord to deliver you and
He responded to you».403 It is only through the Deliverer that the petition of
the caller for God’s deliverance is granted. Of the three eminent scholars, only
al-Bayhaqī affirms that this is a name of God. The Deliverer is synonymous with
the Helper—«help is only from God»404—yet it also pertains to the Responsive,
which is why He said: «and He responded to you».

68.2 ٢،٦٨

‫واﻻﺳﺘﻐﺎﺛﺔ ﻃﻠﺐ ﻣﻦ اﳌﻐﻴﺚ ﻋﻠﻰ وﺟﻪ اﻟﺪﻋﺎء ﰲ ﺣّﻖ اﷲ ﺗﻌﺎﱃ وﻫﻮ‬

‫إّﳕﺎ ﻳﻌَﻘﻞ ﻋﻨﺪ ﻧﺎزﻟﺔ أو ﺷّﺪة ﻣﻦ اﻷﻣﺮ وﻣﺮاﺗﺐ اﻟﻨﻮازل ﻻ ﺗﻨﺤﺼﺮ ﰲ ﻣﻌﺎﻧﻲ‬
‫اﻟﺪﻧﻴﺎ واﻵﺧﺮة وﻟﻠﻤﺴﺘﻐﻴﺚ أن ﻳﻘﻮل واﻏﻮﺛﺎه ﻓﺈن ﻗﺎﳍﺎ وﻳﺮﻳﺪ رﺑ ّﻪ ﺗﻌﺎﱃ ﻓﺈّﳕﺎ‬
‫ ﺑﺎﻟﻨﺴﺒﺔ إﱃ ﻗﺼﺪه‬١‫ﻳﺮﻳﺪ ﻳﺎ ﻣﻐﻴﺚ وإن أراد ﺑﻌﺾ ﳐﻠﻮﻗﺎﺗﻪ ﻓﺎﻹرادة ﳐﻄﺌﺔ‬
‫ ﰲ ﻧﻔﺲ اﳊﻘﻴﻘﺔ إذ ﻻ ﻏﻮث إّﻻ ﺑﺎﷲ وأﻳًﻀﺎ ﻓﻤﺎ ﺛَّﻢ ﻏﲑه‬٢‫وﻏﲑ ﳐﻄﺌﺔ‬
.‫وإن ﱂ ﻳﻌﻠﻢ اﳌﺴﺘﻐﻴﺚ‬
.‫ ﳏﻴﻄﺔ‬:‫ و‬٢ .‫ ﳏﻴﻄﺔ‬:‫ و‬١
Calling for deliverance is an appeal to the Deliverer by way of a supplication
to God. It is invoked only during a crisis or a state of hardship—and the cosmic
levels of such states are not limited to the meanings in this world and the next.
The petitioner may say, “O my deliverance!” If he means to address his Lord,
then he actually means “O Deliverer!” However, if he means to address some
creature, then what he means is mistaken with respect to his intent, although in
actuality it is also correct since there is no deliverance except God’s. Besides,
there is none but He, regardless of whether the petitioner for deliverance knows
this or not.

68.3 ٣،٦٨

‫ﻓﺈن اﺳﺘﻐﺎث ﻣﻦ ﻧﺎزﻟﺔ اﳉﻮع ﻓﺈّﳕﺎ ﻳﻄﻠﺐ ﻣﻦ اﻻﺳﻢ اﳌﻐﻴﺚ ﲟﺎ ﻓﻴﻪ ﻣﻦ‬
‫ اﳌﻐﻴﺚ ﲟﺎ ﻓﻴﻪ‬١‫ﻣﻌﻨﻰ اﻻﺳﻢ اﻟﺮّزاق وإن اﺳﺘﻐﺎث ﻣﻦ ﻧﺎزﻟﺔ اﻟﻔﻘﺮ ﻓﺈّﳕﺎ ﻳﺪع‬
‫ﻣﻦ ﻣﻌﻨﻰ اﻻﺳﻢ اﳌﻐﲏ واﻟﻐﻨﻰ ﻳﺘﻨّﻮع ﲟﺎ ﻻ ﻳﻨﺤﺼﺮ أﻧﻮاﻋﻪ وإن اﺳﺘﻐﺎث ﻣﻦ‬
‫ﻧﺎزﻟﺔ اﻟﺬّل ﻓﺈّﳕﺎ ﻳﺪﻋﻮا اﻻﺳﻢ اﳌﻐﻴﺚ ﲟﺎ ﻓﻴﻪ ﻣﻦ اﻻﺳﻢ اﳌﻌّﺰ وﺑﺎﳉﻤﻠﺔ‬
.‫ﻓﺎﻷﲰﺎء ﺗﺘﺪاﺧﻞ وﻣﻌﺎﻧﻴﻬﺎ ﺗﺘﻔّﺼﻞ ﲝﺴﺐ اﻟﻘﻮاﺑﻞ واﻟﻔﻮاﻋﻞ‬
.‫ ﻳﺴﺄل‬:‫ و‬١
When the petitioner calls for deliverance from a crisis of hunger, then he is
appealing to the Deliverer insofar as it shares in the meaning of the Provider.
When he calls for deliverance from a crisis of poverty, then he is beseeching the
Deliverer insofar as it shares in the meaning of the Enricher—and the variation
in types of enrichment is unlimited. When he calls for deliverance from a crisis
of abasement, then he is calling upon the Deliverer insofar as it partakes in the
Exalter. In sum, the names interpenetrate and their meanings differ with
respect to the passive recipients and the active agents involved.

68.4 ٤،٦٨

‫وﺣﻀﺮة اﻻﺳﻢ اﳌﻐﻴﺚ ﺗﻼﻗﻲ ﻛّﻞ أﺣﺪ ﲟﺎ ﺳﺄل ﺣﺎﻟﻪ ﻓﺈّن ﻟﺴﺎن اﳊﺎل ﻻ‬
‫ﳜﻄﺊ وﻟﺴﺎن اﳌﻘﺎل ﻗﺪ ﳜﻄﺊ وإن اﺳﺘﻐﺎث ﻣﻦ ﻧﺎزﻟﺔ دﻳﻨﻴّﺔ ﻓﻘﺪ اﺳﺘﻐﺎث‬
‫ﺑﺎﻻﺳﻢ اﳌﻐﻴﺚ ﻣﻦ ﺣﻀﺮة اﻻﺳﻢ اﳍﺎدي ﺛّﻢ ﻳﺼﻴﺒﻪ ﻣﻦ إﻏﺎﺛﺔ اﳌﻐﻴﺚ ﲝﺴﺐ‬
‫ﻣﺎ ﻳﻘﺘﻀﻴﻪ ﺣﺎﻟﻪ ﻣﻦ ﻃﻮر ﻫﺪاﻳﺘﻪ اﳋﺎّﺻﺔ ﲝﺎﻟﻪ ﺛّﻢ ﻧﻮازل اﻟﺪﻳﻦ ﻛﻠ ّﻬﺎ ﻣﻦ‬
‫اﻻﺳﻢ اﳌﻀّﻞ ﰲ أﻃﻮار اﻟﻌﺒﺎدة واﻟﺘﺼّﻮف واﻟﻌﺮﻓﺎن واﻟﻮﻗﻔﺔ واﻟﺘﻔﺼﻴﻞ وﻟﻴﺲ ﰲ‬
‫اﻟﻘﻄﺒﻴّﺔ ﺿﻼل إذا ﺻّﺤﺖ أﻋﲏ ﻧﻬﺎﻳﺔ اﻟﺴﻔﺮ اﻟﺜﺎﻧﻲ وﻛﺬﻟﻚ اﻟﺴﻔﺮﻳﻦ اﻷﺧﲑﻳﻦ‬
.‫ﻟﻴﺲ ﻓﻴﻬﻤﺎ ﺿﻼل‬
The presence of the Deliverer also reciprocates the demands of each person’s
state. For direct, spiritual speech does not err, whereas non-direct, ordinary
speech may err. When the petitioner calls for deliverance from a crisis of
religion, then he is imploring the Deliverer from the presence of the Guide. He
receives deliverance from the Deliverer in accordance with the dictates of his
state at its specific stage of guidance. Moreover, all moments of religious crisis
ensue from the presence of the Misguider in the stages of worship, Sufism,
recognition, halting beyond all stations, and separation; but there is no
misguidance at the level of the axial saint when it is truly attained—that is, the
end of the second journey. Likewise, there is no misguidance in the two final
journeys.

68.5 ٥،٦٨

‫وﻻ ﳝﻜﻦ أّن أﺣًﺪا ﻳﺴﺘﻐﻴﺚ إّﻻ وﻳﻐﺎث إّﻣﺎ ﻇﺎﻫًﺮا وإّﻣﺎ ﺑﺎﻃﻨ ًﺎ وأّﻣﺎ ﰲ‬
‫ﻣﺮاﺗﺐ ﻧﻮازل اﻟﺪﻧﻴﺎ إذا ﻓﺎﺗﻪ اﻟﻐﻮث ُﻋّﻮض ﻋﻨﻪ ﰲ ﻣﺮاﺗﺐ اﻵﺧﺮة وأﻗّﻞ‬
‫درﺟﺎﺗﻪ أّن اﻧﻔﻌﺎل ﺑﺎﻃﻨﻪ ﻟﻄﻠﺐ اﻟﻐﻮث ﻫﻲ ﺻﻔﺔ ﻛﻤﺎل اﺳﺘﻴﻘﻈﺖ ﻓﻴﻬﺎ اﻟﻨﻔﺲ‬
‫ﻟﻄﻠﺐ ﻣﻨﻔﻌﺘﻬﺎ ﻣﻦ ﺳﻨﺔ اﻟﻐﻔﻠﺔ اﻟﱵ اﻗﺘﻀﺎﻫﺎ رﺟﺎء اﳊﺎل وﻋﺎﻓﻴﺔ اﳉﺴﻢ‬
‫واﻟﺪﻳﻦ واﻟﻨﻔﺲ اﳌﻐﻤﻮرة ﰲ ﻇﻠﻢ ﻻ ﺗﺴﺘﺒﲔ ﺛّﻢ إّن ﻣﻦ اﺳﺘﻐﺎث اﷲ ﻋّﺰ وﺟّﻞ‬
‫ﻓﻠﻢ ﻳﺮ ﻇﺎﻫﺮ ﺻﻮرة اﻟﻐﻮث ﻓﻠﻴﻌﻠﻢ أّن اﺳﺘﻤﺮاره ﰲ اﻹﻏﺎﺛﺔ ﻫﻲ ﻣﻦ إﻏﺎﺛﺔ‬
.‫اﻟﺒﺎرئ ﻋّﺰ وﺟّﻞ ﻓﺈّن ﺣﺎل اﳌﺴﺘﻐﻴﺚ ﻣﻨﻪ ﻗﺮﺑﺔ‬
It is impossible for someone to call for deliverance without being delivered
either outwardly or inwardly. However, if he does not receive deliverance from
the levels of worldly crises, then he is compensated in the levels of the hereafter.
The least of his degrees of deliverance is his own inward impulse to call upon
deliverance, which is a quality of perfection that awakens in the soul. The soul
thereby seeks to avail itself from the slumber of heedlessness caused by
hankering after spiritual states and bodily and financial well-being, and by a
soul that is submerged in desolate darkness. Moreover, whoever calls upon God
for deliverance but fails to recognize its outward form should know that
persistence in petitioning is an aspect of the deliverance of the Maker. For the
state of petitioning is itself a cause of nearness to God.

68.6 ٦،٦٨

‫وذﻛﺮ ﻫﺬا اﻻﺳﻢ ﻳﻨﻔﻊ ﰲ اﳋﻠﻮة ﻳﻨﻔﻊ ﰲ وﺟﻮد اﻟﺘﻔﺮﻗﺔ واﻟﻘﺴﺎوة ﻓﲑﻓﻌﻬﻤﺎ‬
.‫واﷲ أﻋﻠﻢ‬
Invoking this name during the spiritual retreat benefits the one who is in a
state of dispersion and hardness of heart, for it removes these states. And God
knows best.
 ‫ﺳﻮرة ﻳﻮﻧﺲ ﻋﻠﻴﻪ ﺳﻼم‬

The Surah of Jonah

69.0 ٠،٦٩

‫وﻓﻴﻬﺎ اﲰﺎن‬
The Surah of Jonah has two divine names.

‫اﲰﻪ اﻟﻀﺎّر‬

Al-Ḍārr: The Harmer

69.1 ١،٦٩

‫ﻫﺬا اﻻﺳﻢ اﻟﻜﺮﻳﻢ ﳑّﺎ اﺗ ّﻔﻖ ﻋﻠﻴﻪ اﻷﺋّﻤﺔ اﻟﺜﻼﺛﺔ وﺷﺎﻫﺪه ﰲ ﺳﻮرة ﻳﻮﻧﺲ ﻗﻮﻟﻪ‬
‫ﺗﻌﺎﱃ }َوِإن َﳝ َْﺴْﺴَﻚ ٱﷲُ ﺑُِﻀٍّﺮ{ وﻫﻮ ﰲ ﻣﻘﺎﺑﻠﺔ اﻻﺳﻢ اﻟﻨﺎﻓﻊ وﺳﻴﺄﺗﻲ اﻟﻜﻼم‬
.‫ﻋﻠﻰ اﻻﺳﻢ اﻟﻨﺎﻓﻊ‬
This is one of the names all three scholars agree upon as divine. It occurs in the
Surah of Jonah in the verse: «If God should touch you with harm, none can
remove it».405 It stands opposite to the Benefiter, which we will discuss below.

69.2 ٢،٦٩
‫ﻳﻨَﺴﺐ إﱃ اﻻﺳﻢ‬ ‫واﻟﻀﺮر ﻗﺪ ﻳﻨَﺴﺐ إﱃ اﷲ ﻣﻦ ﺣﻴﺚ اﳌﺮاﺗﺐ وﻗﺪ‬
‫ﻓﻤﺜﻞ ﻣﻦ ﻫﻮ ﰲ‬ ‫اﻟﺮﺣﻢـٰن ﻣﻦ ﺣﻴﺚ اﻹﻓﺮاط ﰲ اﻟﺮﲪﺔ وأّﻣﺎ ﺻﻮر اﳌﺮاﺗﺐ‬
‫اﻟﻀﺮر ﻻ ﺑﻮﺟﻪ‬ ‫رﺗﺒﺔ ﻻ ﻳﻘﺒﻞ ﻣﺎ ﻳﺮﻳﺪه ﻣﻦ اﻟﻨﻔﻊ وﳛﺘﺎج إﻟﻴﻪ ﻓﻴﻘﻊ ﻟﻪ‬
‫ﻣﻦ ﻟﻮاﺣﻖ اﻻﺳﻢ‬ ‫وﺟﻮدّي ﺑﻞ ﺑﻮﺟﻪ ﻋﺪﻣﻲ ﻓﻴﻜﻮن اﻻﺳﻢ اﻟﻀﺎّر ﰲ ﺣﻘّﻪ‬
ّ
.‫اﷲ‬
Harm can be ascribed to Allāh with respect to the levels, and it can be
ascribed to the All-Merciful with respect to an excess of mercy. In terms of the
forms of the levels, it is like the one who is at a level where he is not receptive to
the benefit he desires and needs, and therefore experiences harm not in an
existential, but in a privative sense. For him, the Harmer is therefore associated
with the name Allāh.

69.3 ٣،٦٩

‫وأّﻣﺎ ﻣﻦ ﻳﺘﻌّﲔ ﰲ ﺣﻘّﻪ اﻟﻀﺮر ﻣﻦ ﻣﺮاﺗﺐ اﻻﺳﻢ اﻟﺮﺣﻢـٰن ﰲ ﻇﻬﻮراﺗﻪ‬

‫اﻟﻮﺟﻮدﻳ ّﺔ ﻓﻤﺜﻞ ﻣﺎ ﻳﺰﻳﺪ اﻻﻏﺘﺬاء ﻋﻦ ﻗﺪر ﺣﺎﺟﺔ اﳉﺴﻢ ﻓﻴﻨﻀّﺮ ﻣﻦ وﺟﻪ‬
‫ﻛﺎن ﻣﻨﻔﻌﺔ ﻓﺰادت وﻛﺎﻧﺖ وﺟﻮدﻳ ّﺔ ﻓﺄّدت إﱃ اﻟﻌﺪم وﻣﺜﻞ ﻣﻦ ﻳﺼﻴﺒﻪ اﳌﻄﺮ‬
‫ﻓﻴﻤﻮت أو ﻳﺘﻀّﺮر ﺑﻪ وﻫﻮ رﲪﺔ ﺻﺎرت ﰲ ﺣﻘّﻪ ﻧﻘﻤﺔ ﻓُﻨﺴﺒﺖ إﱃ اﻻﺳﻢ‬
‫اﻟﻀﺎّر ﻣﻦ ﺣﻴﺚ رﺟﻮﻋﻪ إﱃ اﻻﺳﻢ اﻟﺮﺣﻢـٰن ﺑﻮﺟﻮدﻳ ّﺘﻪ إذ ﻣﻌﻨﻰ اﻟﺮﲪﺔ ﻫﻮ‬
‫اﻟﻮﺟﻮد وﻫﻮ اﻟﻨﺎﻓﻊ ﺑﺎﻟﻘﺼﺪ اﻷّول وﻳﻠﺤﻘﻪ ﻣﻦ ﺣﻴﺚ أﻃﻮاره أن ﻳﺘﻌّﲔ ﺑﻪ‬
‫اﻻﺳﻢ اﻟﻀﺎّر وﺗﻔﺎﺻﻴﻞ اﳌﻌﻨﻴﲔ اﳌﺬﻛﻮرﻳﻦ ﻻ ﺗﺘﻨﺎﻫﻰ وﻛّﻞ أﺣﺪ ﳑّﻦ ﻟﻪ ﻧﻮر‬
‫ﻳﺪرك أن ﻳﻔﺼﻞ ﻫﺎﺗﲔ اﳌﺮﺗﺒﺘﲔ ﻋﻠﻰ ﻣﻌﺎﻧﻴﻪ اﳉﺰﺋﻴّﺔ وﻳﺮّد ﻛّﻞ ﺣﻘﻴﻘﺔ ﻣﻦ‬
.‫ﺣﻘﺎﺋﻖ اﻻﺳﻢ اﻟﻀﺎّر إﱃ أﺻﻠﻬﺎ‬
He who experiences harm at the levels of existential manifestation of the All-
Merciful is like someone who ingests more food than the body needs. He is
thereby harmed by something beneficial that became excessive, or by
something necessary for existence that led to privation. Another example is
when rain causes death or inflicts harm. Rain is a mercy, but in this case it turns
into a punishment ascribed to the Harmer inasmuch as it traces back to the All-
Merciful existentially. For mercy means existence, and in its primary intent it is
a cause of benefit. However, with respect to its stages, it joins with
determinations of the Harmer. The details of these meanings are endless, and
anyone who is graced with light should be able to distinguish between the two
levels according to their particularities, and to trace back to its root each reality
of the Harmer.

69.4 ٤،٦٩

‫واﻻﺳﻢ اﻟﻀﺎّر ﻛﺎﻻﺳﻢ اﳌﻀّﻞ ﰲ أﻧ ّﻪ ﻣﻦ ﻋﺎﱂ اﻷﻣﺮ ﻻ ﻣﻦ ﻋﺎﱂ اﳋﻠﻖ‬

‫ﻓﺈﻧ ّﻪ ﻟﻴﺲ ﺑﺎﻟﻘﺼﺪ اﳋﻠﻘﻲ ﻳﻜﻮن اﻟﻀﺮر وﻻ ﰲ ﺻﻮرة واﺣﺪة ﻣﻦ ﺻﻮر‬
ّ
‫اﳌﺮﺗﺒﺘﲔ اﳌﺬﻛﻮرﺗﲔ ﻟﻜﻦ ﻳﻠﺤﻖ ﳊﻮﻗ ًﺎ واﺟﺒًﺎ ﻟﻠﻮﺟﻮد اﻟﺮﲪﺎﻧﻲ واﻟﺮﺗﺐ اﻹٰﳍﻴّﺔ‬
ّ
.‫وﻗﻮُع ذﻟﻚ ﰲ ﻣﺮاﺗﺐ ﻏﲑ ﻣﺘﻨﺎﻫﻴﺔ‬
Furthermore, the Harmer resembles the Misguider. It too is from the realm
of command, not from the realm of creation. For harm does not come by way
of creative design, nor does it appear in only one form from among the forms of
these two levels. Rather, it necessarily joins to the existence of all-mercifulness
and the levels of divinity, and it occurs at infinite levels.

69.5 ٥،٦٩

‫وﻗﺪ ﻳﺪﻋﻮ اﳌﻀﺮور ﲟﻘﺎﺑﻠﻪ أو ﺑﻠﺴﺎن ﺣﺎﻟﻪ اﻻﺳﻢ اﻟﻮاﻗﻲ أو اﻟﺪاﻓﻊ أو‬
‫اﳌﻐﻴﺚ أو اﻟﻨﺎﻓﻊ ﻓﺘﻘﻊ اﻹﺟﺎﺑﺔ إّﻣﺎ ﻇﺎﻫﺮة وإّﻣﺎ ﺑﺎﻃﻨﺔ وﻟﻮ ﰲ ﻛﻮﻧﻪ ﺻﺎر‬
‫داﻋﻴ ًﺎ ﻓﺈﻧ ّﻪ ﻻﺑﺲ ﺻﻮرة ﻋﺒﺎدة ﻧﺎﻓﻌﺔ ﻓﻘﺪ أﺟﺎﺑﻪ اﻻﺳﻢ اﻟﻨﺎﻓﻊ ووﻗﺎه اﻟﻮاﻗﻲ‬
‫واﻟﺪاﻓﻊ ﺑﺬﻟﻚ اﻟﻘﺪر ﻣﻦ اﻟﻨﻔﻊ وﻗﺪ ﻳﺴﺘﺠﺎب ﻟﻪ ﺑﻌﲔ ﻣﺮاده وﺑﺄﺑﻠﻎ ﳑّﺎ ﻛﺎن ﰲ‬
‫اﻋﺘﻘﺎده ﻓﻴﻠﺤﻘﻪ ﻏﻮث اﻻﺳﻢ اﳉﻮاد ﲟﺎ ﻓﻮق ٱْﳊ ُْﺴَﻨﻰ َوٱﻟِّﺰﻳَﺎَدة ﻋﻠﻰ اﻟﻌﺎدة وﲟﺎ‬
‫ﻫﻮ ﺧﺎرق ﻟﻠﻌﺎدة وذو اﻟﻔﻀﻞ ﻳﺆﺗﻲ ﻓﻀﻠﻪ ﻣﻦ ﻳﺸﺎء واﻟﺮازق }ﻳَْﺮُزُق{ ﻋﺒﺪه‬
.{‫}ﺑَِﻐ ْ ِﲑ ِﺣَﺴﺎٍب‬
The person who is afflicted by harm may call out to its opposing name, or he
may call out in spiritual, nonverbal language to the Protector, or the Repeller,
or the Deliverer, or the Benefiter. Thereupon, the response occurs either
outwardly or inwardly. It may even occur by the fact that he has become
someone who supplicates God, for he has clothed himself in a beneficial form of
worship. In this sense, the Benefiter will have responded to him, the Protector
will have protected him, and the Repeller will have brought him benefit. This
person may also receive the exact response that he asked for, or even more than
he had expected. He is therefore joined to the assistance of the Munificent in a
manner that surpasses “that which is most beautiful and even more”,406 either
with or without a supernatural event. For the Bountiful bestows His bounty
upon whomever He desires, and the Provider «provides» to His servant
«without reckoning».407

69.6 ٦،٦٩

‫واﻟﻀﺮر اﻟﻮاﻗﻊ ﰲ ﺣّﻖ اﶈﺠﻮب ﻋﻦ اﳌﻄﻠﻮب ﰲ اﻟﺴﻠﻮك إﱃ وﺣﺪاﻧﻴّﺔ‬

‫ﻋّﻼم اﻟﻐﻴﻮب ﻛﻠ ّﻬﺎ ﻣﻦ اﻟﻨﺴﺐ اﻟﻌﺪﻣﻴّﺔ ﻣﻦ ﺣﻀﺮة اﻻﺳﻢ اﷲ واﻟﺬي ﻳﻘﻊ ﻣﻨﻬﺎ‬
‫ﺑﺎﻟﻨﺴﺒﺔ إﱃ اﻻﺳﻢ اﻟﺮﺣﻢـٰن ﻓﻬﻮ ﻗﻠﻴﻞ وﻣﺜﺎﻟﻪ ﻣﻦ ﻏﻠﺐ ﻋﻠﻴﻪ ﺣﺮارة دم اﻟﻘﻠﺐ‬
‫ﻓﻴﻐﻠﻲ ﻗﻠﺒﻪ ﻏﻀﺒًﺎ ﻓُﻴﺤﺠﺐ ﻋﻦ اﻻﻧﻘﻴﺎد إﱃ ﺷﻴﺨﻪ ﻓﻴﻔﻮﺗﻪ اﳌﻄﻠﻮب وﺳﺒﺒﻪ‬
‫زﻳﺎدة ﻣﺎ ﻛﺎن ﻧﻔًﻌﺎ ﻟﻮﻻ زﻳﺎدﺗﻪ وﻛﺬﻟﻚ اﻟﺴﻤﻦ واﻟﺸﺒﻊ واﳉﺎه واﳌﺎل واﻟﺸﺒﺎب‬
.‫اﻟﻠﻮاﺗﻲ ﳛﺠﱭ‬
The harm that afflicts the person who is veiled from progressing to the
oneness of the Knower of the unseen comes from the nonexistential relations of
the presence of Allāh. It is only rarely that harm comes from them in a way that
pertains to the All-Merciful. An example of this is when a person is overcome by
the heat of the blood in his heart so that he starts to boil in anger, and his anger
veils him from surrendering to his spiritual master, and thus the object of his
quest escapes him. The cause here is an excess in something that would have
been beneficial were it not excessive. The same goes for being overweight,
eating to the point of satiety, wealth, and youth, which can all veil him when in
excess.

69.7 ٧،٦٩
‫وﻫﺬا اﻻﺳﻢ ﻻ ﻳﻨﻔﻊ ﰲ اﳋﻠﻮة إّﻻ ﳌﻦ ﻟﻪ ﻣﺜﻞ ﻣﻘﺎم أﺑﻲ ﻳﺰﻳﺪ ﰲ ﻗﻮﻟﻪ‬
‫رﺿﻲ اﷲ ﻋﻨﻪ‬
‫ُأِﺣﱡﺒَﻚ‬ ‫َوﻟ َِٰﻜِّﲏ‬ ‫ُأِﺣﱡﺒَﻚ‬ ‫َﻻ‬ ‫ُأِﺣﱡﺒَﻚ‬
‫ﻟِﻠ ِْﻌَﻘﺎِب‬ ‫ﻟِﻠﺜ ﱠَﻮاِب‬

.‫ﻓﻠﻮ أﺟﻴﺐ ﻻ ﻳﻨﻔﻊ ﲝﺼﻮل ﻣﻄﻠﻮﺑﻪ واﷲ أﻋﻠﻢ‬

This name does not benefit in the retreat except for the one who has the
station of the likes of al-Basṭāmī, may God be pleased with him, who said:
I love You, not for Your recompense,
but rather for Your chastisement.408
Were he to receive a response, he would not benefit from the Object of his
quest. And God knows best.

‫اﲰﻪ اﻟﻨﺎﻓﻊ ﻋّﻢ ﺧﲑه‬

Al-Nāfiʿ: The Benefiter

70.1 ١،٧٠

‫ﻫﺬا اﻻﺳﻢ اﻟﺜﺎﻧﻲ ﻣﻦ ﺳﻮرة ﻳﻮﻧﺲ وﻫﻮ آﺧﺮ ﻣﺎ ﺧﺮج ﻣﻨﻬﺎ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‬
.‫}َوِإن ﻳُِﺮْدَك ِﲞ َ ْ ٍﲑ َﻓَﻼ َرآﱠد ﻟَِﻔْﻀِﻠِﻪ { وﻫﻮ ﳑّﺎ اﺗ ّﻔﻖ ﻋﻠﻴﻪ اﻷﺋّﻤﺔ اﻟﺜﻼﺛﺔ‬
This is the second and the last name taken from the Surah of Jonah, in the
following verse: «should He desire any good for you, none can stand in the way
of His bounty».409 It is one of the names the three eminent scholars agree are
divine.

70.2 ٢،٧٠
‫واﻋﻠﻢ أن اﻻﺳﻢ اﻟﻨﺎﻓﻊ ﻋﺎّم ﰲ ﻣﺮاﺗﺐ اﻻﲰﲔ اﻟﺬﻳﻦ ﻫﻤﺎ أﺻﻞ اﻷﲰﺎء‬
‫ﻛﻠ ّﻬﺎ وﻫﻤﺎ اﻻﺳﻢ اﷲ واﻻﺳﻢ اﻟﺮﺣﻢـٰن وذﻟﻚ ﻷّن اﻟﻨﻔﻊ ﻳﻮﺟﺪ ﰲ ﻣﺮاﺗﺒﻪ وﻻ‬
‫إﺷﻜﺎل ﰲ أﻧ ّﻪ ﻏﲑ ﻣﺘﻨﺎه ﻟﻌﺪم ﺗﻨﺎﻫﻲ ﻣﺮاﺗﺒﻪ وﻳﻮَﺟﺪ ﰲ اﳌﺮاﺗﺐ اﳌﻘﺎﺑﻠﺔ ﳌﺮاﺗﺒﻪ‬
‫ﻣﻦ اﻻﺳﻢ اﻟﻀﺎّر ﻓﻴﻤﺎ ﻻ ﻳﺘﻨﺎﻫﻰ أﻳًﻀﺎ وذﻟﻚ ﻷّن ﻛّﻞ ﺿﺮر ﻓﻬﻮ ﻧﻔﻊ ﻟﻈﻬﻮر‬
‫ﻣﺮاﺗﺐ اﻟﻀﺮر ﰲ اﻹﳚﺎد ﺣﺘ ّﻰ اﻟﻀﺮر ﰲ ﻣﺼﻴﺒﺔ اﳌﻮت ﻓﺈّن اﳉﺴﺪ ﻳﻨﺘﻔﻊ ﺑﻪ‬
‫اﳍﻮاّم وﻳﺰﻳﺪ ﰲ ﻛّﻤﻴّﺔ اﻷرض وﺗﺘﺄّﻫﻞ ﺑﻪ اﻷرض إﱃ ﺣﺼﻮل ﻛﻴﻔﻴّﺔ ﱂ ﺗﻜﻦ‬
.‫ﻋﻠﻴﻬﺎ وﻳﻜﻮن ﺑﺬﻟﻚ اﳌﻮت ﺣﻴﺎة اﺻﻄﻼﺣﻴّﺔ وﻏﲑ اﺻﻄﻼﺣﻴّﺔ‬
The Benefiter pervades all levels of the two names that are the roots of all the
names; namely, Allāh and the All-Merciful. For there is benefit in the levels of
both root names. Moreover, the Benefiter’s properties are without doubt
infinite, since the levels of the root names are themselves infinite. Benefit is also
found within the opposing levels of the Harmer, which are infinite too. Indeed,
every harm is itself a benefit, including the harm of the affliction of death, since
it is the manifestation of the levels of harm in existentiation, for by fertilizing
the earth corpses provide benefit, and through them the earth is able to
actualize a mode it did not previously have. In this way, in both the
conventional and unconventional senses of the term, death becomes life.

70.3 ٣،٧٠

‫ﻓﻼ وﺟﻮد ﻟﻠﻀﺮر ﻣﻦ ﻛّﻞ وﺟﻪ أﺻًﻼ ﻓﺎﻟﻨﻔﻊ ﻣﺘﻌّﲔ ﰲ ﻛّﻞ ﻃﻮر وﻻ ﻛّﻞ‬
‫ﻟﻸﻃﻮار ﻟﻌﺪم ﺗﻨﺎﻫﻲ أﻧﻮاﻋﻬﺎ ﻓﻀًﻼ ﻋﻦ أﺷﺨﺎﺻﻬﺎ ﻓﻴﻜﻮن ﻣﻌﻨﻰ اﻻﺳﻢ اﻟﻨﺎﻓﻊ‬
‫ﻣﺴﺎوﻗ ًﺎ ﻟﻼﺳﻢ اﳋﺎﻟﻖ واﶈﻴﻲ واﳌﻤﻴﺖ ﺑﻞ وﻷﲰﺎء ﻻ ﺗﺘﻨﺎﻫﻰ ﻓﺈّن أﲰﺎء اﳊّﻖ‬
.‫ﺗﻌﺎﱃ ﻏﲑ ﻣﺘﻨﺎﻫﻴﺔ‬
Fundamentally, therefore, harm has no existence because benefit is
actualized in every stage of existence, although the term “all” is not applied to
these stages since their species are infinite, let alone their individuals. Thus, the
supersensory meaning of the Benefiter is co-extensive with the Creator, the
Life-Giver, the Death-Giver, and in fact with an infinite number of names, since
the names of the Real are infinite.
 70.4 ٤،٧٠

‫وﺳﺄﺿﺮب ﻟﻚ ﻣﺜًﻼ ﰲ ذﻟﻚ أّﻣﺎ إن ﻋﻠﻤﺖ أّن ﻋﻮاﱂ اﷲ ﻻ ﺗﺘﻨﺎﻫﻰ‬

‫ﻓﺴﻬﻞ ﻋﻠﻴﻚ أن ﺗﻌﱰف ﲟﺎ ﻧﺬﻛﺮه وإن ﱂ ﺗﻌﱰف ﻓﺴﻮف ﺗﻌﻠﻢ أن ﺗﻨّﻌﻤﺎت‬
‫أﻫﻞ اﳉﻨّﺔ ﻻ ﻧﻬﺎﻳﺔ ﳍﺎ وﻟﻠﺤّﻖ ﺗﻌﺎﱃ ﰲ ﻃﻮر ﻛّﻞ ﻣﻮﺟﻮد أو ﻃﻮر ﻛّﻞ ﺗﻨّﻌﻢ‬
‫ﲰﺎ ﳝﺘﺎز‬ ً ‫ﻣﻌﻨ ًﻰ ﳜّﺺ ذﻟﻚ اﳌﻮﺟﻮد أو ذﻟﻚ اﻟﺘﻨّﻌﻢ ﻓﻴﺴﺘﺤّﻖ ذﻟﻚ اﳌﻌﻨﻰ ا‬
‫ﺑﻪ ﻋﻦ ﻏﲑه ﰲ ﻧﻔﺲ اﻷﻣﺮ وإن ﱂ ﺗﻌﺮﻓﻪ أﻧﺖ وأﻳًﻀﺎ ﻓﺈّن اﺳﻢ ﻛّﻞ ﻣﻮﺟﻮد‬
‫وﻏﲑ ﻣﻮﺟﻮد ﳑّﺎ ﻻ ﻳﺘﻨﺎﻫﻰ ﻓﺈﲰﻴّﺘﻪ اﳋﺎّﺻﺔ ﺑﻪ ﷲ ﺗﻌﺎﱃ ﳍﺎ ﻧﺴﺒﺔ إﻟﻴﻪ‬
.‫ﺎ ﳝ ّ ﻫﺎ ﻋﻦ ﻏﲑه‬‫ﲰﺎ إٰﳍﻴ‬
ً ‫ﺧﺎّﺻﺔ ﺗﺴﺘﺤّﻖ ا‬
I will give you an example. If you know that God’s realms are infinite, then it
will be easy for you to acknowledge what we are saying. But if you do not
acknowledge this, then you will know that the pleasures of the people of the
Garden are infinite, and that at the stage of every existent, or at the stage of
every enjoyment, the Real has a supersensory meaning that is specific to that
existent or that enjoyment such that the supersensory meaning is entitled to a
name that distinguishes it from other similar things, regardless of whether you
are aware of it or not. Furthermore, the name of each of the infinite existents
and nonexistents has a name-ness that is specific to it, which in turn has a
specific relation to God that entitles it to a divine name and distinguishes it
from others.

70.5 ٥،٧٠

‫ﻓﺄّﻣﺎ إن ﻋﻠﻤﺖ أّن ﻣﺎ ﰲ اﻟﻮﺟﻮد إّﻻ وﺟﻮده ﺗﻌﺎﱃ ﻓﺎﻷﻣﺮ أﻇﻬﺮ وﻣﻦ‬
‫رأى وﺟﻪ اﳊﻘﻴﻘﺔ ﺷﻬﺪ ﻫﺬا اﳌﺸﻬﺪ اﻟﻌﺰﻳﺰ وﻣﻦ آﻣﻦ ﺑﻬﺬا ﻓﻬﻮ وّﱄ وﻣﻦ‬
‫أﻧﻜﺮه ﻓﺈﻧﻜﺎره ﻇﻬﻮر ﻣﻦ ﻇﻬﻮرات ﻋﺎﱂ اﻷﻣﺮ اﻻﳓﺮاﰲّ اﻟﺬي ﻳُﺸﻬﺪ ﻣﻦ ﺣﻀﺮة‬
‫اﻻﺳﻢ اﳉﺎﻣﻊ ﻓﻴﻮَﺟﺪ اﳌﻨﻜﺮ واﻹﻧﻜﺎر ﻛﻼﻫﻤﺎ ﺑﺎﻟﺬات ﻳﻌﱰﻓﺎن ﲟﻌﻨﻰ }َوِإﻟ َﻴِْﻪ‬
‫ﻳُْﺮَﺟُﻊ ٱ ْ َﻷْﻣُﺮ ﻛُﻠ ﱡُﻪ َﻓﭑْﻋُﺒْﺪُه{ وﻣﻦ ﻋﺒﺪه ﻣﻦ ﺣﻴﺚ رﺟﻮع اﻷﻣﺮ ﻛﻠ ّﻪ إﻟﻴﻪ ﻛﺎن‬
‫ﻣﻊ ﻛّﻞ ﻃﺎﺋﻔﺔ ﲟﺎ ﻫﻲ ﻫﻲ ﻓﻴﺠﺪه ﻋﻨﺪﻫﺎ وﻫﻮ ﻻ ﳚﺪﻫﺎ ﻋﻨﺪه ﻓﻴﺴﺒﻖ ﻛّﻞ‬
 .‫أﺣﺪ إﱃ ﻣﺒﻠﻐﻪ وﻻ ﻣﺒﻠﻎ ﻟﻪ ﻳﻘﻒ ﻋﻨﺪه ﻫﻮ وﻻ ﻏﲑه‬
If you know that there is nothing in existence except His existence, then the
matter becomes more evident. The one who sees the face of truth witnesses this
exalted contemplative station. The one who believes in this is a friend of God;
and the one who denies it, his denial is one of the manifestations of the realm of
the aberrant command that is witnessed from within the ambit of the All-
Comprehensive. Therein one finds that the person who denies as well as the act
of denying are both essentially an acknowledgment of the meaning of «to Him
returns the entire affair, so worship Him».410 Thus, the one who worships Him
with respect to the return of the entire affair to Him is with each group as it is in
itself. He finds Him in the group, but not the group in Him. He therefore
overtakes the point each group has reached, yet for his part he has no limit at
which he or anyone else would halt.

70.6 ٦،٧٠

‫ﳑّﺎ ﻳﺴّﻤﻰ ﻧﻔًﻌﺎ‬ ‫ﻓﺈذا ﻋﻠﻤﺖ ﻫﺬا وﻋﻠﻤﺖ أّن اﻟﻨﻔﻊ ﺣﺎﺻﻞ ﰲ ﻛّﻞ ﻃﻮر‬
‫وآﺧﺮة وﻇﺎﻫًﺮا‬ ‫وﳑّﺎ ﻳﺴّﻤﻰ ﺿﺮًرا ﻋﻠﻤﺖ أّن اﻻﺳﻢ اﻟﻨﺎﻓﻊ ﻋﺎّم اﳊﻜﻢ دﻧﻴ ًﺎ‬
‫ﻳﺮى ﺿﺮًرا إّﻻ‬ ‫وﺑﺎﻃﻨ ًﺎ وﻏﻴﺒًﺎ وﺷﻬﺎدة ﺧﺼﻮًﺻﺎ ﰲ ﻣﻘﺎم اﶈّﺒﺔ ﻓﺈّن اﶈّﺐ ﻻ‬
‫ﺗﺼّﺮﻓﻪ ﻓﻴﻪ ﻛﻤﺎ‬ ‫وﺟﺪه ﻣﻦ ﳏﺒﻮﺑﻪ ﻧﻔًﻌﺎ ﻓﻬﻮ ﻧﻔﻊ ﻟﺘﻨّﻌﻢ اﶈّﺐ ﺑﻪ وﺗﻠّﺬذه ﲟﻮاﻗﻊ‬
‫ﻗﻴﻞ‬
‫ِﻣﻨَْﻚ‬ ‫َﻓَﻴْﺤُﺴُﻦ‬ ‫َوﺗَﻔَْﻌﻠ ُُﻪ‬ ‫ٱﻟ ِْﻔْﻌُﻞ‬ ‫ِﺳَﻮاَك‬ ‫ِﻣْﻦ‬ ‫َوﻳَﻘُْﺒُﺢ‬
‫َذاﻛَﺎ‬ ‫ِﻋﻨِْﺪي‬

If you know this, and if you know that benefit occurs at every stage—both
those called beneficial and those called harmful—then you know that the
properties of the Benefiter pervade this world and the next, the manifest and
the nonmanifest, the unseen and the visible. This is particularly true in the
station of love since the lover experiences harm from his beloved as
benefaction. It is a benefaction since the lover finds bliss in it and takes pleasure
in his beloved’s domination. To this effect, it has been said:
 An act from anyone other than You is ugly to me,
but when it comes from You, it is utterly beautiful.411

70.7 ٧،٧٠

.‫وذﻛﺮ ﻫﺬا اﻻﺳﻢ اﻟﻨﺎﻓﻊ ﻧﺎﻓﻊ ﰲ اﳋﻠﻮة واﳉﻠﻮة واﷲ أﻋﻠﻢ‬

Invoking the Benefiter is beneficial both in seclusion and in public, and God
knows best.
 ‫ﺳﻮرة ﻫﻮد ﻋﻠﻴﻪ اﻟﺴﻼم‬

The Surah of Hūd

71.0 ٠،٧١

‫وﻓﻴﻬﺎ ﺳﺘ ّﺔ أﲰﺎء‬
The Surah of Hūd has six names.

‫اﲰﻪ اﻟﻘﻮّي ﺟﻠ ّﺖ ﻗﺪرﺗﻪ‬

Al-Qawī: The Strong

71.1 ١،٧١

‫َرﺑ ﱠَﻚ ُﻫَﻮ‬ ‫ﻫﺬا اﻻﺳﻢ اﻟﻜﺮﻳﻢ ﺷﺎﻫﺪه ﻣﻦ ﺳﻮرة ﻫﻮد ﻗﻮﻟﻪ ﻋّﺰ وﺟّﻞ }ِإﱠن‬
‫ﺧﺼﻮص‬ ‫ٱﻟ َْﻘِﻮﱡى{ ﻣﺘ َّﻔﻖ ﻋﻠﻴﻪ ﺑﲔ اﻷﺋّﻤﺔ اﻟﺜﻼﺛﺔ واﻟﻀﻌﻒ ﺿّﺪ ﻟﻠﻘّﻮة واﻟﻘّﻮة‬
.‫وﺻﻒ ﰲ اﻟﻘﺪرة ﻛﺄﻧ ّﻬﺎ ﻛﻤﺎل اﻟﻘﺪرة ﻓﺘﺪﺧﻞ ﰲ ﻣﻌﻨﻰ اﻻﺳﻢ اﻟﻘﺪﻳﺮ ﺳﺒﺤﺎﻧﻪ‬
This noble name occurs in the Surah of Hūd in the verse: «Indeed your Lord is
the Strong».412 The three eminent scholars agree it is a divine name. Weakness
is the opposite of strength, and strength is a specific quality of power. It is, as it
were, the perfection of power. As such, it pertains to the meaning of the
Powerful.
 71.2 ٢،٧١

‫وأﲰﺎء اﷲ ﺗﻌﺎﱃ وﺻﻔﺎﺗﻪ ﻛﻠ ّﻬﺎ ذوات ﺟﻮﻫﺮاﻧﻴّﺔ ﻓﻼ ﻳﻘﺎل ﻛﻴﻒ ﻳﺪﺧﻞ‬

‫ﺑﻌﻀﻬﺎ ﰲ ﺑﻌﺾ أو ﻳﺘ ّﺼﻒ ﺑﻌﻀﻬﺎ ﺑﺒﻌﺾ وﻫﻲ أﻋﺮاض واﻟﻌﺮض ﻻ ﻳﻘﻮم‬
‫ﺑﺎﻟﻌﺮض ﻓﺈّن ذﻟﻚ اﻟﻘﻮل ﺧﻄﺄ وﻫﻲ ﻣﻦ ﺟﻬﺔ اﻧﺘﺴﺎﺑﻬﺎ ﻟﻼﺳﻢ اﻟﺮﺣﻢـٰن ﺟﻮاﻫﺮ‬
.‫ﻛﻠ ّﻬﺎ أﺷﺮف ﻣﻦ ﺟﻮاﻫﺮ اﻷﺟﺴﺎم وﳍﺎ ﻣﻌﺎن ﻫﻲ اﻋﺘﺒﺎرﻳ ّﺔ أﻳًﻀﺎ‬
All of God’s names and qualities are substantial essences. Therefore, one
must not ask: “How could some be included within others, or be conditioned
by others, if they are accidents, given that an accident does not subsist through
another accident?” For such a question is unsound. With regard to their
ascription to the All-Merciful, the names are substances more noble than the
substances of bodies, and they have supersensory meanings that are
perspectival as well.

71.3 ٣،٧١

‫واﻋﻠﻢ أّن اﻟﻘّﻮة اﻹٰﳍﻴّﺔ ﻫﻲ اﻟﱵ ﺟﻌﻠﺖ اﳌﻤﻜﻨﺎت ﳑﻜﻨﺔ ﻓﺈّن اﳌﻤﻜﻦ ﻟﻮﻻ‬
‫ﲑا ﻣﺎ ﻳﻐﻠﻂ‬
ً ‫اﻟﱰﺟﻴﺢ ﱂ ﻳﻮَﺟﺪ ﻓﺬﻟﻚ اﻟﱰﺟﻴﺢ ﻫﻮ ﻣﻦ ﻣﻌﻨﻰ اﻻﺳﻢ اﻟﻘﻮّي وﻛﺜ‬
‫ﻗﻮم ﰲ ﺻﻔﺔ اﻹﻣﻜﺎن ﻓﻴﻌﺘﻘﺪون أﻧ ّﻬﺎ ﻗﺎﺋﻤﺔ ﺑﺎﳌﻤﻜﻦ وﻫﻲ ﰲ اﳊﻘﻴﻘﺔ ﺻﻔﺔ‬
‫ﻟﻠﻘّﻮة اﻹٰﳍﻴّﺔ أي ﰲ ﻗّﻮﺗﻪ أن ﻳﻔﻌﻞ ﻣﺎ أراد ﻓﺈّن ﻗﻮﻟﻚ أْﻣﻜﻨﻪ أن ﻳﻔﻌﻞ ﻛﺬا‬
‫ﲟﻌﻨﻰ ﲤّﻜﻦ أن ﻳﻔﻌﻠﻪ وأّﻣﺎ اﳌﻤﻜﻦ ﻗﺒﻞ وﺟﻮده ﻓﺈﻧ ّﻪ ﻣﻌﺪوم اﻟﺬات واﻟﺼﻔﺎت‬
.‫ﻻ ﻳﻘﻮم ﺑﻪ ﺷﻲء وﻻ ﻳﻘﻮم ﺑﺸﻲء‬
Moreover, divine strength is what makes possible things possible. For were it
not for the preponderance of a possible thing, it would not exist; and this
preponderance stems from the reality of the Strong. Many err with respect to
the quality of possibility, and they believe it subsists in the possible. But in
reality, possibility is an attribute of divine strength. That is, it is within His
strength to do whatever He desires. For when you say, “It is possible for him to
do such and such,” it means he is able to do it. However, prior to its existence,
possibility is nonexistent in its essence and qualities, nothing is sustained by it,
and it sustains nothing.
 71.4 ٤،٧١

‫واﻟﺬي ﻳﺘﺨﻴﱠﻞ ﻣﻨﻪ ﰲ اﻟﺬﻫﻦ ﻫﻮ ﻣﻦ ﻗﺒﻴﻞ اﳌﻔﺮوﺿﺎت ﻓﻴﻔﺮض ﻛﻤﺎ ﻳﻔَﺮض‬

‫اﶈﺎل وأوﱃ ﺛّﻢ ﳛَﻜﻢ ﻋﻠﻰ ذﻟﻚ اﳌﻔﺮوض أﻧ ّﻪ ﻗﺎﺑﻞ ﻟﻠﻮﺟﻮد ﰲ ﻧﻔﺴﻪ واﳌﻤﻜﻦ‬
‫ﰲ ﻧﻔﺴﻪ ﻏﲑ ذﻟﻚ اﳌﻔﺮوض وﺻّﺢ ﻫﺬا ﻷﺟﻞ اﻟﻀﺮورة وﻷّن اﳌﻔﺮوض‬
‫وﺟﻮدّي أي ﻣﻮﺟﻮد ﰲ اﻟﺬﻫﻦ وﻫﻮ ﻏﲑ اﳌﻌﺪوم اﳌﺬﻛﻮر وﻗﻮﳍﻢ إﻧ ّﻪ ﻻ ﻳﻘﺒﻞ‬
‫اﻟﻮﺟﻮد ﺻﺤﻴﺢ ﳎﺎًزا وأّﻣﺎ ﻗﻮﳍﻢ ﻳﻘﺒﻞ اﻟﻌﺪم أﻳًﻀﺎ ﻓﻬﻮ ﺑﺎﻃﻞ ﻓﺈّن اﳌﻌﺪوم ﻻ‬
‫ﻳﻘﺒﻞ اﻟﻌﺪم ﻷﻧ ّﻪ ﲢﺼﻴﻞ اﳊﺎﺻﻞ واﻟﻘّﻮة ﻏﲑ ﻣﺘﻨﺎﻫﻴﺔ اﻟﺘﻌﻠ ّﻖ ﻓﻠﻴﺲ ﰲ اﻹﻣﻜﺎن‬
‫أﺑﺪع ﻣﻦ اﻟﻌﻮاﱂ اﻟﱵ ﻫﻲ ﻏﲑ ﻣﺘﻨﺎﻫﻴﺔ ﺑﺎﻟﻨﻮع وﻟﻴﺲ ﻛﻤﺎ ﻗﺎل اﻟﻐﺰاّﱄ رﲪﻪ‬
‫ اﻟﺘﺎﺳﻊ إﱃ‬١‫اﷲ أﻧ ّﻪ ﻟﻴﺲ ﰲ اﻹﻣﻜﺎن أﺑﺪع ﻣﻦ ﻫﺬا اﻟﻌﺎﱂ وﻳﻌﲏ ﻣﻦ ﳏﺪث‬
‫ﻧﻘﻄﺔ ﻣﺮﻛﺰ اﻷرض ﻓﺈّن ﻫﺬا أﻗّﻞ ﻣﻦ أْن ﻳﻨَﺴﺐ إﱃ أﻧ ّﻪ ﻣﺒﻠﻎ ﻣﻘﺪور اﷲ‬
.‫ﺗﻌﺎﱃ‬
.‫ ﳏﺬب‬:‫ ﳏﱠﺪب؛ ج‬:‫ و‬،‫ ب‬١
What the mind imagines is a supposition: It is a supposition just as the
impossible a priori is a supposition. This supposition is deemed to be receptive
to existence in itself. But the possible in itself is different from that supposition,
and this is true both by necessity and because the supposition is existential; that
is, it exists in the mind, which is different from nonexistence. It is
metaphorically correct to say that it is not receptive to existence; but it is false
to say it is receptive to nonexistence as well, for it is tautological to call a
nonexistent “receptive to nonexistence.” The objects of strength, moreover, are
infinite. Wherefore, nothing in possibility is more perfected than the worlds
whose species are infinite. It is not as al-Ghazālī—may God have mercy upon
him—said: “Nothing in the realm of possibility is more wondrous than this
world,”413 by which he meant our temporally originated universe. For surely
our universe is too little to be described as the extent of what comes under
God’s power.

71.5 ٥،٧١
‫وﻫﺬا اﻻﺳﻢ ﻳﺘﺼّﺮف ﰲ اﻷﲰﺎء ﻛﻠ ّﻬﺎ ﻓﺈّن ﻣﻌﺎﻧﻲ اﻷﲰﺎء ﻛﻠ ّﻬﺎ ﻣﻮﺻﻮﻓﺔ‬
‫ﺑﺎﻟﻘّﻮة ﻣﻦ ﺣﻘﻴﻘﺔ اﻻﺳﻢ اﻟﻘﻮّي وﻛﺬﻟﻚ ﺻﻔﺎﺗﻪ وأﻓﻌﺎﻟﻪ وﻛّﻞ ﻗّﻮة ﻓﻬﻲ ﻗّﻮة اﷲ‬
‫ﺗﻌﺎﱃ ﻣﻦ ﻛّﻞ ﻗﻮّي ﻓﺈْن ﻗﻠﺖ ﻛﻴﻒ ﺗﻘﻮم اﻟﻘّﻮة اﻟﻮاﺣﺪة ﺑﺄﻗﻮﻳﺎء ﻏﲑ ﻣﺘﻨﺎﻫﻴﺔ‬
.‫ﻓﺎﻋﻠﻢ أﻧ ّﻪ ﻟﻴﺲ ﻣﻊ اﷲ ﻏﲑه ﰲ اﻟﻮﺟﻮد‬
This name, moreover, exercises control over all the names. For the meanings
of all the names are qualified by strength through the reality of the Strong. The
same holds for His qualities and acts. Moreover, all strength belongs to God’s
strength through everyone who possesses strength. Thus, if you say, “How can
a single strength be sustained through infinite possessors of strength?,” the
answer is that there is nothing in existence but God.

71.6 ٦،٧١

‫واﻋﻠﻢ أّن اﻻﺳﻢ اﻟﻘﻮّي ﻳﻨﻔﻊ ذﻛﺮه ﳌﻦ ﻣﺮض ﰲ اﳋﻠﻮة أو آﻧﺲ ﺿﻌﻔ ًﺎ‬
.‫ﻣﻦ اﻟﺬﻛﺮ أو ﺗﻔّﺮق ﻓﺈﻧ ّﻪ ﳚﺘﻤﻊ واﷲ أﻋﻠﻢ‬
The invocation of the Strong is beneficial for those who fall ill in the spiritual
retreat, or discern weakness or a lack of focus in his invocation, for it will pull
him together. And God knows best.

‫اﲰﻪ اﳊﻔﻴﻆ ﺗﺒﺎرك وﺗﻌﺎﱃ‬

Al-Ḥafīẓ: The Preserving

72.1 ١،٧٢

‫ﻣﺘ ّﻔﻖ ﻋﻠﻰ ﲣﺮﳚﻪ ﺑﲔ اﻷﺋّﻤﺔ اﻟﺜﻼﺛﺔ وﺷﺎﻫﺪه ﻣﻦ ﺳﻮرة ﻫﻮد ﻗﻮﻟﻪ ﺗﻌﺎﱃ }ِإﱠن‬
‫َرﺑِ ّﻰ َﻋﻠ َﻰ ﻛُ ِّﻞ َﺷﻰٍء َﺣِﻔﻴٌﻆ{ واﳊﻔﻴﻆ واﳊﺎﻓﻆ ﲟﻌﻨﻰ أي ﳛﻔﻆ ﻋﺒﺎده‬
ْ ٰ
‫وﳛﺮﺳﻬﻢ وﻓﻴﻪ ﻣﻌﻨﻰ اﻻﺳﻢ اﻟﺮﻗﻴﺐ ﻓﺈّن اﶈﺎﻓﻈﺔ ﻫﻲ اﳌﺮاﻗﺒﺔ ﺑﻘﺼﺪ اﳋﲑ‬
‫ اﲰﻪ اﳊﻔﻴﻆ‬١‫ﻓﺎﳊّﻖ ﺗﻌﺎﱃ ﳛﺮﺳﻬﻢ ﺑﺎﳊﻔﻈﺔ اﻟﺬﻳﻦ ﻫﻢ اﳌﻼﺋﻜﺔ وﻫﻢ دﻗﺎﺋﻖ‬
‫وﻓﺮوع ﲡﻠ ّﻴﻪ أوّﻣﺎ اﳌﻠﻚ اﻟﺬي ﻫﻮ ﻛﺎﺗﺐ اﻟﺴﻴّﺌﺎت وﻫﻮ ﻛﺎﺗﺐ اﻟﺸﻤﺎل ﻓﺮاﺟﻊ‬
‫إﱃ اﲰﻪ اﻟﺮﻗﻴﺐ وﻫﻮ ﻣﻦ ﻣﺎّدة ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﻋﻠﻰ ﻟﺴﺎن رﺳﻮﻟﻪ ﺻﻠ ّﻰ اﷲ‬
.{‫ﻋﻠﻴﻪ وﺳﻠ ّﻢ }َوَﻣﺂ َأﻧ َﺎ َﻋﻠ َﻴُْﻜﻢ ِ َﲝِﻔﻴٍﻆ‬
.‫ رﻗﺎﺋﻖ‬:‫ و‬١
The three eminent scholars agree it is a divine name. It occurs in the Surah of
Hūd in the verse: «Indeed my Lord is preserver over all things».414 The
Preserving and the Preserver have the same meaning; namely, that He
preserves His servants and guards over them. It also contains the meaning of the
Watchful, because preservation is watchfulness with an aim to the good. The
Real guards over them through the guardian angels, who are subtle realities and
branches of disclosure of His name the Preserver. The angel who keeps the
record of ugly deeds on the left side stems from the Watchful, and is from the
substance of God’s utterance on the tongue of His blessed Messenger: «I am
not a guardian over you».415

72.2 ٢،٧٢

‫واﻋﻠﻢ أّن ﻣّﻦ وﺟﻮده ﻳﻌّﻢ ﲨﻴﻊ ﺧﻠﻘﻪ ﻓﻤﻦ ﻧﻔﺲ ﻣﻌﺮﻓﺘﻬﻢ ﻟﻨﻔﻮﺳﻬﻢ‬
‫وﻣﺮاﻗﺒﺘﻬﻢ ﳍﺎ ﺗﻜﻮن ﻣﺮاﻗﺒﺔ اﳊّﻖ ﺗﻌﺎﱃ ﳍﻢ ﻓﻬﻮ أﻗﺮب إﱃ ﻛّﻞ ﺷﻲء ﻣﻨﻪ‬
‫ﻟﻨﻔﺴﻪ وﺣﻔﻈﻪ ﺗﻌﺎﱃ ﳌﻮﺟﻮداﺗﻪ ﻇﺎﻫﺮ ﻓﺈّن اﻟﻘّﻮة اﳌﺴﺘﻤﺴﻜﺔ ﻫﻲ ﻣﻦ ﻗّﻮة‬
‫ﺣﻔﻈﻪ وﺑﻘﻴّﺔ اﻟﻘﻮى ﻛﺎﻟﺪاﻓﻌﺔ واﳉﺎذﺑﺔ وﻏﲑﻫﻤﺎ ﻳﻘﻊ ﺑﻬﺎ اﳊﻔﻆ واﻋﺘﺪال اﳍﻮاء‬
‫ﻳﻘﻊ ﺑﻪ اﳊﻔﻆ وإﻧﺒﺎت اﳊﺒﻮب واﻟﻔﻮاﻛﻪ واﻷدوﻳﺔ ﻳﻘﻊ ﺑﻬﺎ اﳊﻔﻆ ووﺟﻮد اﻷﻧﻌﺎم‬
‫وﺗﻮﻟ ّﺪﻫﺎ ﻳﻘﻊ ﺑﻪ اﳊﻔﻆ ﻟﻺﻧﺴﺎن وﻳﻘﻊ ﳍﺎ اﳊﻔﻆ ﺑﺎﻹﺣﺴﺎن واﳉﻤﻴﻊ ﻣﻦ اﻻﺳﻢ‬
.‫اﳊﻔﻴﻆ‬
The gratuitous favor of His existence pervades all of His creation. For the
Real’s watchfulness over them is identical with their own self-knowledge and
watchfulness over themselves. For He is more proximate to each thing than it is
to itself. Moreover, His preservation of existents is obvious. For the force of
cohesion derives from the force of His preservation, whereas other forces, such
as repulsion and attraction, are forces through which preservation happens.
Thus, preservation happens through the balance of air, and through the growth
of grains, fruits, and medicinal plants. The preservation of humans occurs
through the existence and reproduction of livestock. The preservation of
livestock occurs through their fair treatment. And all of the above is due to the
Preserver.

72.3 ٣،٧٢

‫واﻷﺑﻨﻴﺔ ﻳﻘﻊ ﺑﻬﺎ ﺣﻔﻆ اﳊﻔﻴﻆ ﺳﺒﺤﺎﻧﻪ وﻣﺎ ﻳﺘ ّﺨﺬ ﻣﻦ اﻷوﺑﺎر واﻷﺷﻌﺎر‬
‫وﻣﺎ ﻳﻘﻮم ﻣﻘﺎﻣﻬﺎ ﻛﻠ ّﻪ ﻣﻦ ﺣﻔﻆ اﳊﻔﻴﻆ ﻋّﻢ وﺟﻮده ورﲪﺘﻪ وﻧﻈﺎم اﻟﺸﺮاﺋﻊ‬
‫وﺳﻴﺎﺳﺔ اﳌﻠﻮك ﻟﻠﺮﻋﺎﻳﺎ ﻫﻮ ﻣﻦ اﻻﺳﻢ اﳊﻔﻴﻆ ووﺟﻮد اﳌﻴﺎه واﻟﻜﻸ واﻟﻨﺎر‬
‫واﻟﻜﻮاﻛﺐ ذوات اﻷﻧﻮار ﻳﻘﻊ ﺑﻬﺎ اﳊﻔﻆ ووﺟﻮد اﻟﺴﻤﺎء ﻟﺘﻈّﻞ اﻷرض واﻷرض‬
‫ﻟﺘﻘّﻞ وأﻋﻼﻣﻬﺎ ﻟُﻴﺴﺘﺪّل ﻟﻮﺟﻮد اﳊﻔﻆ ﻣﻦ اﳊﻔﻴﻆ ﺗﻌﺎﱃ واﻟﻘﻮى اﻟﻨﻔﺴﺎﻧﻴّﺔ ﻣﻦ‬
.‫ذﻛﺮ وﻓﻜﺮ وﲣﻴّﻞ وﺗﻮّﻫﻢ وﺣّﺲ ﻛﻠ ّﻪ ﻓﻴﻪ ﺣﻔﻆ اﳊﻔﻴﻆ ﺳﺒﺤﺎﻧﻪ‬
Moreover, the preservation of the Preserver happens through artifacts. The
use of furs, pelts, and everything that serves that purpose is due to the
preservation of the Preserver, may His existence and mercy pervade! The order
of revealed Laws and the rule of kings over their subjects occur through the
Preserver. Preservation occurs through the existence of water, pasturage, fire,
the luminous planets, and the sky that shades the earth, the earth that carries
us, and its guiding landmarks; all of this is through the existence of the
Preserver’s preservation. What is more, all the faculties of the soul, including
those of memory, thought, estimation, imagination, and sensation, are due to
the preservation of the Preserver.

72.4 ٤،٧٢

‫وأﺻﻞ ﺣﻔﻈﻪ ﻟﻨﺎ ﻫﻮ ﺣﻔﻈﻪ ﻟﻨﻔﺴﻪ وأﺻﻞ ﺣﻔﻈﻪ ﻟﻨﻔﺴﻪ وﺟﻮب ﺑﻘﺎﺋﻪ‬
‫اﻟّﺬاﺗﻲ ﻟﻪ اﻟﺬي ﻳﺜﺒﺖ ﻟﻪ ﻣﻦ ﺣﻴﺚ ﺗﺜﺒﺖ ذاﺗﻪ وﻫﻮ ﺟﻬﺔ وﺟﻮب اﻟﻮﺟﻮد‬
ّ
‫ﺑﺬاﺗﻪ وﻟﻮﺟﻮب ﺑﻘﺎﺋﻪ ﻟﺬاﺗﻪ وﺟﺐ ﺑﻘﺎء اﻟﻨﻔﺲ اﻹﻧﺴﺎﻧﻴّﺔ أﺑًﺪا وﺳﺮﻣًﺪا ﻷﻧ ّﻬﺎ‬
‫ﻋﻠﻰ ﺻﻮرﺗﻪ اﻟﱵ ﻫﻲ اﳊﻴﺎة واﻟﻌﻠﻢ واﻹرادة واﻟﻘﺪرة واﻟﺴﻤﻊ واﻟﺒﺼﺮ واﻟﻜﻼم‬
‫وﻣﺎ ﺗﻔّﺮع ﻣﻦ ﻫﺬه اﻷﺻﻮل اﻟﻜﺮام وﻫﻞ اﳉﺴﻢ ﻟﻠﻨﻔﺲ إّﻻ ﲟﲋﻟﺔ اﻟﺒﻴﻀﺔ ﻟﻠﻔﺮخ‬
‫ﻳﺘﻜّﻮن ﻓﻴﻬﺎ وﻳﺒﻘﻰ ﺑﻌﺪ ﻓﺴﺎدﻫﺎ وإّﳕﺎ اﺳﺘﺤﻘّﺖ اﻟﻨﻔﺲ اﻟﺒﻘﺎء ﻟﺘﺸﺎﺑﻪ اﳋﻠﻴﻔﺔ‬
.‫اﳌﺴﺘﺨﻠﻒ‬
His self-preservation is the root of His preservation of us, and the root of His
self-preservation is the necessity of His own essential subsistence, which is
immutable since His Essence is immutable, which is what necessitates existence
itself.416 Moreover, it is on account of His Essence’s existential necessity that
the human soul necessarily subsists eternally and forever, for it is created upon
His form, which is Life, Knowledge, Will, Power, Hearing, Seeing, and Speech,
and all that is derived from these noble foundations. After all, is not the body to
the soul as the egg is to the chick? It comes into being within the egg, and
subsists after its decay. The soul, moreover, is only worthy of subsistence on
account of the resemblance between the representative and He who appoints
the representative.

72.5 ٥،٧٢

‫وﻫﺬا اﻻﺳﻢ اﻟﻜﺮﻳﻢ ﻳﻨﺘﻔﻊ ﺑﺬﻛﺮه ﻣﻦ ﳜﺸﻰ ﻋﻠﻰ أﺣﻮاﻟﻪ أن ﲢﻮل ﻓﻴﻨﺤﻔﻆ‬
.‫ﺑﺎﻟﺬﻛﺮ ﺣﺎﻟﻪ واﷲ أﻋﻠﻢ‬
Invoking this noble name benefits those who fear that their spiritual state will
change, whereupon this state shall be preserved. And God knows best.

‫ﻴﺪ ﺳﺒﺤﺎﻧﻪ‬‫اﲰﻪ ا‬

Al-Majīd: The Glorious

 73.1 ١،٧٣

‫اﺗ ّﻔﻖ ﻋﻠﻰ إﻳﺮاده اﻷﺋّﻤﺔ اﻟﺜﻼﺛﺔ وﺷﺎﻫﺪه ﻣﻦ ﺳﻮرة ﻫﻮد ﻗﻮﻟﻪ ﺗﻌﺎﱃ }ِإﻧ ﱠُﻪ‬
‫ﻴﺪ ﰲ اﻟﻠﻐﺔ ﻫﻮ اﻟﻜﺮﻳﻢ ﺑﺂﺑﺎﺋﻪ ﻗﺪﳝ ًﺎ واﳊّﻖ ﺗﻌﺎﱃ ﳎﻴﺪ ﺑﺂﻻﺋﻪ‬‫َ ِﲪﻴٌﺪ ﱠ ِﳎﻴٌﺪ{ وا‬
.‫ﺪ‬‫أزًﻻ وﳎﺪ ﻛّﻞ ﻣﺎﺟﺪ ﻫﻮ ﺑﻪ ﺗﻌﺎﱃ ﻓﺈﻧ ّﻪ ﻣﻌﻄﻲ ا‬
The three eminent scholars agree it is a divine name. It occurs in the Surah of
Hūd in the verse: «Truly He is Praiseworthy, Glorious».417 Linguistically,
glorious means someone who is noble by virtue of an ancient ancestry. The
Real, for His part, is glorious by His blessings from pre-eternity, and the glory of
every glorious person is through Him, for He is the giver of glory.

73.2 ٢،٧٣

‫ﻴﺪ ﺳﺒﺤﺎﻧﻪ ﰲ ﻣﺮاﺗﺐ ﻇﻬﻮراﺗﻪ ﻓﺤﻴﺚ‬‫وأﻛﱶ ﻣﺎ ﻳﻌﺘَﱪ ﺣﻜﻢ اﻻﺳﻢ ا‬

‫ﺪ ﻓﺈّﳕﺎ ﻧ ُﺴﺐ إﱃ اﳊّﻖ ﺗﻌﺎﱃ ﻣﻦ ﺣﻘﻴﻘﺔ‬‫ﺛﺒﺖ ﳎﺪ ﻣﺎ ﳌﻦ ﻧﺴﺐ إﻟﻴﻪ ا‬
‫ﻴﺪ وﻣﻦ ﺷﻬﺪ أن ﻻ ﻇﻬﻮر إّﻻ ﻟﻪ ﺗﻌﺎﱃ ﻋﻠﻢ أّن اﻟﻈﻬﻮر ﻇﻬﻮراﺗﻪ‬‫اﲰﻪ ا‬
‫إذ ﻻ ﻏﲑ ﻳﺸﺎرﻛﻪ ﰲ اﻟﻮﺟﻮد وﻳﺘﺤﻘّﻖ ﻫﺬا ﻋﻨﺪ اﻟﺸﺎﻫﺪ ﺑﻜﻮن ﺻﻔﺎء‬
‫ﺪ ﲟﻈﻬﺮ أﺷﺮف ﻣﻮﺟﻮد وﻫﻮ ﳏّﻤﺪ ﺻﻠ ّﻰ اﷲ‬‫اﻟﺸﻬﻮد ﺧﺼﻮًﺻﺎ إذا ﻇﻬﺮ ا‬
.‫ﺪ ﻷﺑﻨﺎﺋﻪ‬‫ﻴﺪ ﺑﺂﺑﺎﺋﻪ اﳌﻮرث ا‬‫ﻋﻠﻴﻪ وﺳﻠ ّﻢ ﻓﺈﻧ ّﻪ ا‬
The properties of the Glorious are mostly considered at the levels of His
manifestations. For whenever some type of glory is affirmed in someone to
whom glory is ascribed, then it is ascribed to none other than the Real through
the reality of the Glorious. Moreover, to witness that there is no manifestation
but His is to know that all manifestation is His, for He partners with no other in
existence. This is realized, moreover, by the witness through the purification of
his witnessing, especially when glory manifests in the locus of manifestation of
the noblest being, blessed Muḥammad, who is glorious by his ancestry and
bequeaths glory to his progeny.

73.3 ٣،٧٣
 ‫ِ َﻷﺑ َْﻨﺎﺋِِﻪ‬ ‫ٱ ْ َ‪َْ ‬ﺪ‬ ‫َوَوﱠرَث‬ ‫ٱ ْ َ‪َْ ‬ﺪ‬ ‫َوِرَث‬ ‫ﻗَﺪ‬
‫ﺑِﺂﺑ ْﺎﺋِﻪِ‬
‫َ‬
‫ﻒ‬
‫َﺣ ﱠ‬ ‫ﻗَْﺪ‬ ‫وٱ ْ َ‪ْ ‬ﺪ‬ ‫ِ ُﶈِﻴِﻂ‬ ‫ﻗُﻄْﺒًﺎ‬ ‫َوﻗَﺎَم‬
‫ﺑِ ََﺄرﺟ ُﺎﺋِﻪِ‬ ‫ٱﻟ ُْﻌﻠ َﻰ‬
‫َْ‬
‫ﺑَِﺄْﺟَﺰاﺋِِﻪ‬ ‫ﻳَُﻄِّﻬُﺮ ٱﻟ ُْﻜﱠﻞ‬ ‫َأْﺟَﺰاُؤُه‬ ‫َوﻃَُﻬَﺮْت‬
‫َﻓﭑْﻏﺘََﺬى‬
‫ﺑَِﺄﻓَْﻨﺎﺋِِﻪ‬ ‫َﻓﺎٍن‬ ‫َوُﻣﺜ ِْﺒﺘ ًﺎ‬ ‫َﻓَﻤَﺤﺎُه‬ ‫ِﻇ‪‬ﻼ‬ ‫َوﻛَﺎَن‬
‫ٱﻟﱠﺴَﻨﺎ‬
‫ﻳَﻘُْﻄُﺮ َﻣﺎُء ٱ ْ َ‪ِْ ‬ﺪ ِﻣْﻦ‬ ‫َﻏﻴَْﺒِﺔ‬ ‫ِﰲ‬ ‫َﻓَﻜﺎَن‬
‫َﻣﺎﺋِِﻪ‬ ‫َأﻛ َْﻮاﻧِِﻪ‬

‫‪He inherited glory from his ancestors,‬‬

‫‪and bequeathed glory to his progeny.‬‬
‫‪He established himself as the axis of the upper sphere,‬‬
‫‪and glory surrounded him from all sides.‬‬
‫‪His parts were purified, so he went forth‬‬
‫‪to purify the whole with his parts.‬‬
‫;‪He was a shadow, then radiance effaced him‬‬
‫‪Immutable, yet annihilated among his surroundings.418‬‬
‫‪From his invisible existential states,‬‬
‫‪the water of glory poured forth from his water.419‬‬

‫‪73.4‬‬ ‫‪٤،٧٣‬‬

‫واﻵﺧﺮ وﻗﻮﻟﻪ ﺣﺎﻟﺔ‬ ‫ﻓﻬﻮ ﻋﻠﻴﻪ اﻟﺴﻼم ﳎﺪ اﷲ اﻟﻈّﺎﻫﺮ وواﺳﻄﺔ ﻋﻘﺪ اﻷّول‬
‫ﻳَُﺒﺎﻳُِﻌﻮﻧ ََﻚ ِإﱠﳕ َﺎ ﻳَُﺒﺎﻳُِﻌﻮَن‬ ‫ﻓﻨﺎﺋﻪ وﻇﻬﻮر ﺑﺎرﺋﻪ ٰﻫﺬه ﻳﺪ ٱﷲ وﺷﻬﺎدﺗﻪ ﻓﻴﻪ }ِإﱠن ٱﻟ ﱠِﺬﻳَﻦ‬
‫ٱﷲَ{ و}َﻣﻦ ﻳُِﻄِﻊ ٱﻟﱠﺮُﺳﻮَل َﻓَﻘْﺪ َأﻃَﺎَع ٱﷲَ{‪.‬‬
‫ﺷﻌﺮ‬
‫ِإَﱃ‬ ‫ٱﻟ ُْﻜﱡﻞ‬ ‫ﻳُﻮِﺻُﻞ‬
‫َﻻ‬ ‫ٰﻫَﺬا ُﻫَﻮ ٱ ْ َ‪ُْ ‬ﺪ ٱﻟ ﱠِﺬي ﻗَْﺪ‬
‫ﺑﻌِﻀﻪِ‬ ‫َﻏَﺪا‬
‫َْ‬
‫ﺑِِﺴَﻮى‬ ‫ﻟِﺘَْﻌﻠ ُﻮ‬ ‫ﺗَُﻜْﻦ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬
‫ﲰﺎُؤُه ِﰲ َأْرﺿﻪ َوﻫﻲ‬ ‫ََ‬
‫ْ‬
‫َأْرِﺿِﻪ‬ ‫َﱂ ْ‬
‫ﷲ ِﰲ‬ ‫ض ٱ ِ‬ ‫ﻗَﺎم ﺑَِﻔﺮ ِ‬ ‫ِ‬
‫َﻓُﻜﱡﻞ َﻣْﻦ ﻗَﺎَم ﺑِﻪ ُﺣﱡﺒُﻪ‬
‫ْ‬ ‫َ‬
 ‫َﻓْﺮِﺿِﻪ‬
َ‫ٱﷲ‬ ‫ﻳُْﺮِﺿﻲ‬ ‫َأَراَد‬ ‫ِرَﺿﺎُه‬ ِ ‫ٱ‬
‫ﷲ‬ ‫ِرَﺿﻰ‬ ‫َﻋ ْ ُﲔ‬
‫ﲑِﺿِﻪ‬ْ ُ ْ ‫َﻓﻠ‬ ‫َﻓَﻤْﻦ‬

For the blessed Prophet is God’s manifest glory, and the intermediary link
between beginning and end. During his state of annihilation and the
manifestation of his Creator, he said: “This is the hand of God,”420 and God
bears witness to that in the verse: «Truly those who pledge allegiance unto thee
pledge allegiance only unto God»421 and «whosoever obeys the Messenger has
obeyed God».422 Poem:
His is the surpassing glory
that no one can attain even partially.
His heaven lies over his earth, and his heaven would not
be raised above anything but his earth.
Thus, those in whom his love subsists
have performed God’s command through his command.
God’s own approval is his approval, so let anyone who
wishes to please God please him.423

73.5 ٥،٧٣

‫وﻫﺬا اﻻﺳﻢ اﻟﻜﺮﻳﻢ ﻻ ﻳﺴﺘﻌﻤﻠﻪ ﰲ اﳋﻠﻮة أﻫﻞ اﻟﺒﺪاﻳﺔ وأّﻣﺎ أﻫﻞ اﻟﺘﻮّﺳﻂ‬
‫ﻓﻴﺠﺐ أْن ﻳﺬﻛﺮوه ﰲ وﻗﺖ ﲡﻠ ّﻲ اﳊّﻖ ﺗﻌﺎﱃ ﳍﻢ ﺑﺎﻟﺘﺪّﱄ إﱃ ﺣﻀﺮات‬
.‫ﻴﺪ ﻳﺮﻓﻊ اﻹﺷﻜﺎل واﷲ أﻋﻠﻢ‬‫اﻟﺘﻘﻴﻴﺪ ﻓﺈّن ذﻛﺮ ا‬
This noble name is not to be used by beginners in the spiritual retreat.
Intermediates ought to invoke it at the moment of the Real’s disclosure to them
through His descent into delimited presences, for invoking the Glorious
removes confusion; and God knows best.

‫اﲰﻪ اﻟﻮدود ﴰﻠﺖ رﲪﺘﻪ‬

 Al-Wadūd: The Loving

74.1 ١،٧٤

‫ﻫﺬا اﻻﺳﻢ اﻟﻜﺮﻳﻢ ﻣﺘ ّﻔﻖ ﻋﻠﻴﻪ ﺑﲔ اﻷﺋّﻤﺔ اﻟﺜﻼﺛﺔ وﺷﺎﻫﺪه ﻣﻦ ﺳﻮرة ﻫﻮد ﻗﻮﻟﻪ‬
‫ﺗﻌﺎﱃ }ِإﱠن َرﺑِ ّﻰ َرِﺣﻴٌﻢ َوُدوٌد{ ﻗﺎل ﺑﻌﻀﻬﻢ إﻧ ّﻪ ﲟﻌﻨﻰ ﻣﻮدود أي ﳏﺒﻮب‬
‫ﻣﺜﻞ ﻫﺒﻮب ﲟﻌﻨﻰ ﻣﻬﺒﻮٍب وﻗﺎل ﻗﻮم ﻓﻌﻮل ﲟﻌﻨﻰ ﻓﺎﻋﻞ ﻣﺜَﻞ ﻏﻔﻮر ﲟﻌﻨﻰ ﻏﺎﻓﺮ‬
‫أي واّد ﻟﻌﺒﺎده اﻟﺼﺎﳊﲔ وﻫﺬا اﻷﺧﲑ ﻫﻮ اﻟﺬي ﻳﻘﺘﻀﻴﻪ اﻟﺬوق ﺑﺎﻷﺻﺎﻟﺔ‬
.‫واﻷّول ﻳﻘﺘﻀﻴﻪ اﻟﺬوق أﻳًﻀﺎ ﻟﻜﻦ ﺑﺎﻟﻘﺼﺪ اﻟﺜﺎﻧﻲ‬
The three eminent scholars agree it is a divine name. It occurs in the Surah of
Hūd in the verse: «Indeed my Lord is Merciful, Loving».424 Some say that it
means the Beloved (mawdūd) or the Loved One (maḥbūb) just as the rising
(habūb) means the risen one (maḥbūb). Another group says that the active form
faʿūl denotes fāʿil, or the agent, just as the Concealing (ghafūr) means the One
Who Conceals (ghāfir). Thus, the Loving (wadūd) means the One Who Loves
(wādd); that He loves His righteous servants. The latter is what experiential
knowledge primarily entails; it entails the former too, but only by secondary
intent.

74.2 ٢،٧٤

‫ﻗﺎل اﷲ ﺗﻌﺎﱃ } ُ ِﳛﱡﺒُﻬْﻢ َو ُ ِﳛﱡﺒﻮﻧ َُﻪ ٓ{ وإّﳕﺎ ﻛﺎن اﻟﺜﺎﻧﻲ ﻫﻮ اﻷﺻﻞ ﻷّن ﳏّﺒﺔ‬
‫ﲋا ﱂ أﻋَﺮف ﻓﺄﺣﺒﺒﺖ أن أﻋَﺮف ﻓﺨﻠﻘﺖ‬ ً ‫اﷲ ﺗﻌﺎﱃ ﺳﺎﺑﻘﺔ وﻫﻮ ﻗﻮﻟﻪ ﻛﻨُﺖ ﻛ‬
‫ﺧﻠﻘ ًﺎ وﺗﻌّﺮﻓﺖ إﻟﻴﻬﻢ ﻓﱯ ﻋﺮﻓﻮﻧﻲ ﻓﻤﺤّﺒﺘﻪ اﻗﺘﻀﺖ وﺟﻮد أﻓﻌﺎﻟﻪ اﻟﺬﻳﻦ ﻫﻢ‬
.‫ﳐﻠﻮﻗﺎﺗﻪ ﻓﺈن أﺣّﺒﻮه ﺑﻄﺮﻳﻖ اﻟﺘﺒﻊ ﻓﺒﺤّﺒﻪ ﻟﻨﻔﺴﻪ أﺣّﺒﻮه‬
God says: «He loves them, and they love Him».425 The second clause is
primary, because God’s love precedes theirs, per the saying: “I was a hidden
treasure who was not known; and I loved to be known, so I created humankind
so that I may make myself known to them, and so that they may come to know
Me through Me.”426 Thus, His love dictates the existence of His acts, which are
His creatures, and when they love Him reciprocally, it is through His love for
Himself that they love Him.

74.3 ٣،٧٤

‫ﺛّﻢ إﻧ ّﻪ ﻣﻦ ﻫﺬه اﳊﻘﻴﻘﺔ ﻳُﺸﻬﺪ أﻧ ّﻪ ﻣﺎ أﺣّﺐ اﶈّﺒﻮن إّﻻ أﻧﻔﺴﻬﻢ ﻓﻬﻮ ﺗﻌﺎﱃ‬
‫اﻟﻮدود ﰲ وّد اﻟﻌﺒﻴﺪ ﻟﻪ وﰲ وّده ﻟﻠﻌﺒﻴﺪ ﻓﺘﻔﻄّﻦ ﻟﺴّﺮ اﻟﺘﻮﺣﻴﺪ وﰲ ﺿﻤﻦ‬
‫ﻫﺬا اﻟﺘﻮﺣﻴﺪ ﺗﻔﺎﺻﻴﻞ ﻳﱰﺗ ّﺐ ﺑﻌﻀﻬﺎ ﻋﻠﻰ ﺑﻌﺾ ﰲ أﻃﻮار اﻟﻌﻠﻢ ﻓﺈّن ﻣﻦ ﱂ‬
‫ﻳﻌﻠﻢ أّن اﳊّﻖ ﺗﻌﺎﱃ ﻣﺎ أﺣّﺐ ﰲ ﳏّﺒﺘﻪ ﻟﻠﻤﻮﺟﻮدات إّﻻ ﻧﻔﺴﻪ ﻓﺈﻧ ّﻪ ﻣﺎ ﳝﻜﻨﻪ‬
‫أن ﻳﻨﻜﺮ أّن اﷲ ﺗﻌﺎﱃ ﻗﺎل } ُ ِﳛﱡﺒُﻬْﻢ َو ُ ِﳛﱡﺒﻮﻧ َُﻪ{ وﻟﻌﻠ ّﻪ ﻳﻔّﺴﺮ ﳏّﺒﺘﻪ ﳍﻢ إّﳕﺎ‬
‫ﻫﻲ ﺑﻄﺮﻳﻖ اﻟﺮﲪﺔ وﳚﻌﻞ اﻻﺳﻢ اﻟﻮدود راﺟًﻌﺎ إﱃ اﻻﺳﻢ اﻟﺮﺣﻢـٰن واﻷﻣﺮ‬
‫ﻛﺬﻟﻚ وﻳﺮى ﺗﲋﻳﻪ اﳊّﻖ ﺗﻌﺎﱃ ﻋﻦ ﺣﻘﻴﻘﺔ اﶈّﺒﺔ اﻟﱵ ﺗﻮﺟﺐ اﻓﺘﻘﺎر اﶈّﺐ إﱃ‬
‫اﶈﺒﻮب وﻳﻨﺴﻰ أّن اﻟﺮﲪﺔ ﺷﺠﻨﺔ ﻣﻦ اﻟﺮﺣﻢـٰن ﺑﺎﺳﺘﻠﺰام أّن اﻟﺮﲪﺔ ﻣﺸﺘﻘّﺔ ﻣﻦ‬
‫اﻟﺮﺣﻢ واﻟﺮﺣﻴﻢ ﺷﺠﻨﺔ ﻣﻦ اﻟﺮﺣﻢـٰن ﻓﻴﻠﺰم أن ﺗﻜﻮن اﻟﺮﲪﺔ ﺷﺠﻨﺔ ﻣﻦ اﻟﺮﺣﻢـٰن‬
.‫ﲪﺎ ﻓﻨﻄﻖ اﻻﺷﺘﻘﺎق ﺑﺎﻟﺘﻮﺣﻴﺪ ﻇﺎﻫﺮ‬ ً ‫أﻳًﻀﺎ وإذا ﻛﺎﻧﺖ اﻟﺮﲪﺔ ﻗﺮاﺑﺔ ور‬
Furthermore, through this reality one witnesses that those who love love
none other than themselves. He is the Loving through the love servants have for
Him, and through the love He has for His servants. Be astute, therefore,
concerning the secret of divine oneness, for within this divine oneness are the
particulars that derive mutually from each other in the stages of knowledge. For
the one who does not know that by loving His creatures, the Real loves none
other than Himself, still cannot deny that God says: “He loves them, and they
love Him.” He might explain God’s love for them as occurring through mercy
specifically. He thus states that the Loving stems from the All-Merciful—which
is the case—and deems the Real to be far above the reality of love, because love
entails the lover’s need for the beloved. Yet he forgets that mercy (raḥmah) is a
derivative from the All-Merciful (al-Raḥmān), by virtue of the fact that mercy is
derived from womb (raḥim) and therefore the Ever-Merciful (al-Raḥīm) must
be a derivative from the All-Merciful as well. Furthermore, explaining how it
derives from divine oneness is evident since mercy is a maternal relation and a
connection through the womb.
 74.4 ٤،٧٤

‫ﻓﺎﻟﻮدود ﺳﺒﺤﺎﻧﻪ ﻗﺪ وّد ﻧﻔﺴﻪ ﻓﻮّد ﺑﻮّده ﻧﻔﺴﻪ ﲨﻴﻊ اﳌﻮﺟﻮدات ﻓﺈن‬
‫ﻇﻨﻨَﺖ أّن وّده ﺗﻌﺎﱃ ﳚﺐ أن ﻳﻮّد ﺑﻪ اﳌﺘ ّﻘﲔ ﻓﻘﻂ أو اﳌﺴﻠﻤﲔ دون ﻏﲑﻫﻢ‬
‫ﻓﺎﻋﻠﻢ أن ذﻟﻚ ﺻﺤﻴﺢ ﰲ ﻣﺮﺗﺒﺔ رﺟﻮع اﻻﺳﻢ اﻟﻮدود إﱃ اﻻﺳﻢ اﳍﺎدي‬
‫وذﻟﻚ ﻫﻮ ﺑﻌﺾ أﺣﻜﺎم اﻻﺳﻢ اﻟﻮدود ﻻ ﻛﻠ ّﻬﺎ ﻓﺈّن ﻣﺮاﺗﺐ أﺣﻜﺎم اﻻﺳﻢ‬
‫اﻟﻮدود ﻻ ﻳﺘﻨﺎﻫﻰ ﺗﻔﺼﻴﻠﻬﺎ وﻻ ﻳﻨﺤﺼﺮ اﻋﺘﺒﺎرﻫﺎ وﺗﺄوﻳﻠﻬﺎ ﻓﻬﻮ ودود ﻟﻜّﻞ‬
‫ﳐﻠﻮﻗﺎﺗﻪ وﻻ ﻛّﻞ ﳍﺎ إذ ﻻ ﻧﻬﺎﻳﺔ ﻟﻌﺪد أﻧﻮاﻋﻬﺎ ﻓﻀًﻼ ﻋﻦ أﺷﺨﺎﺻﻬﺎ وإّﳕﺎ‬
‫ﻋﺎﳌﻨﺎ ﳓﻦ ﻣﺘﻨﺎه واﻟﻌﻮاﱂ ﻏﲑ ﻋﺎﳌﻨﺎ ﻏﲑ ﻣﺘﻨﺎﻫﻴﺔ ﻓﻼ ﻳﻠﺘَﻔﺖ إﱃ ﻗﻮل ﻣﻦ‬
‫ﻳﻘﻮل إّن ﻛّﻞ ﻣﺎ دﺧﻞ ﰲ اﻟﻮﺟﻮد ﻓﻬﻮ ﻣﺘﻨﺎه ﻓﺈّن ذﻟﻚ ﻗﻮل ﻣﻦ ﻳﻈّﻦ أّن‬
.‫اﻟﻮﺟﻮد ﻋﺮض‬
Thus, the Loving loves Himself, and through His love for Himself He loves all
creatures. Moreover, if you suppose that with regard to His intense love, He
must only have love for the pious or for Muslims and no one else, then you
should know that this is correct at the level in which the Loving stems from the
Guide. But that is only one, not all, of the properties of the Loving. For the
levels of the properties of the Loving are infinite in their detail, and their
considerations and interpretations cannot be confined. He is Loving toward all
His creatures—though His creatures have no “all” because their species are
infinite, let alone their individuals. It is precisely our world that is finite,
whereas worlds other than ours are infinite. One should pay no regard to those
who say that everything that enters into existence is finite, for that is the
doctrine of those who opine that existence is an accident.

74.5 ٥،٧٤

‫وﻫﺬا اﻻﺳﻢ اﻟﻜﺮﻳﻢ إذا ذﻛﺮه أرﺑﺎب اﳋﻠﻮة ﺣﺼﻞ ﳍﻢ اﻷﻧ ّﺲ واﶈّﺒﺔ واﷲ‬
.‫أﻋﻠﻢ‬
If this noble name is invoked by those who are in spiritual retreat, they attain
intimacy and love. And God knows best.
 ‫اﲰﻪ اﻷﻟﻴﻢ اﻷﺧﺬ ﻧﻌﻮذ ﺑﻪ ﻣﻨﻪ‬

Al-Alīm al-Akhdh: The Painful in Retribution

75.1 ١،٧٥

‫ﻫﺬا اﻻﺳﻢ اﻟﻜﺮﻳﻢ اﻧﻔﺮد ﺑﺈﻳﺮاده أﺑﻮ اﳊﻜﻢ ﺑﻦ ﺑّﺮﺟﺎن وﺷﺎﻫﺪه ﻣﻦ ﺳﻮرة ﻫﻮد‬
‫ﻗﻮﻟﻪ ﺗﻌﺎﱃ }ِإﱠن َأْﺧَﺬُه ٓ َأﻟِﻴٌﻢ َﺷِﺪﻳٌﺪ{ واﻷﻟﻴﻢ ﲟﻌﻨﻰ اﳌﺆﱂ ﻣﺜﻞ اﻟﺴﻤﻴﻊ ﲟﻌﻨﻰ‬
‫اﳌﺴﻤﻊ ﻗﺎل‬
‫َأِﻣْﻦ َر ْ َﳛﺎﻧ ََﺔ ٱﻟﱠﺪاِﻋﻲ ٱﻟﱠﺴِﻤﻴِﻊ‬

‫أي اﳌﺴﻤﻊ واﻷﱂ ﻫﻮ اﻟﻮﺟﻊ واﳌﺆﱂ اﳌﻮﺟﻊ واﻷﺧﺬ ﻣﻦ اﳌﺆاﺧﺬة ﻋﻠﻰ‬

‫اﻟﺬﻧﺐ وﻳﻜﻮن ﻣﻦ اﻷﺳﺮ اﻟﺬي ﻫﻮ ﺿّﺪ اﻹﻃﻼق ﻓﺈّن اﻷﺧﻴﺬ ﻫﻮ اﻷﺳﲑ‬
‫وورد ﰲ اﳊﺪﻳﺚ إّن اﷲ ﳝّﻬﻞ اﻟﻈﺎﱂ ﻓﺈذا أﺧﺬه ﱂ ﻳﻔﻠﺘﻪ واﳌﺮاد أﻧ ّﻪ اﻷﻟﻴﻢ‬
.‫اﻷﺧﺬ أي ﺷﺪﻳﺪ اﻟﻌﻘﺎب‬
This noble name is only considered divine by Ibn Barrajān. It occurs in the
Surah of Hūd: «Surely His retribution is painful, severe»427—“painful” (alīm)
in the sense “He causes pain” (muʾlim), just as “hearing” (samīʿ) can mean “the
one who enables hearing” (musmiʿ). A poet said:
Is it for Rayḥānah that he calls and shouts?428
Here the word samīʿ, which usually means “hearing,” is used to mean
“aloud”—that is, one who causes hearing (musmiʿ). Furthermore, pain is
suffering, and so the painful is the one who causes suffering. Retribution
(akhdh) comes from taking to task for sins, and also from captivity (asr), which
is the opposite of manumission. For the one who is taken for ransom (akhīdh) is
a captive (asīr). To this effect, there is a prophetic tradition that states: “God
gives respite to the wrongdoer, but when he seizes him, he does not get
away.”429 What is intended by the Painful in Retribution is the Severe in
Punishment.

75.2 ٢،٧٥

‫واﻋﻠﻢ أّن اﲰﻪ اﻷﻟﻴﻢ اﻷﺧﺬ إّﳕﺎ ﻳﺘﻌّﲔ ﺗﺼّﺮﻓﻪ ﰲ ﻣﺮاﺗﺐ اﻻﺳﻢ اﷲ‬
‫ﺑﻄﺮﻳﻖ اﻷﺻﺎﻟﺔ وإّﳕﺎ ﻳﻠﺤﻖ اﻻﺳﻢ اﻟﺮﺣﻢـٰن ﻣﻦ ﻃﺮﻳﻖ ﻛﻮﻧﻪ ﳏﻴﻄًﺎ ﻓﻘﻂ ﻓﺈًذا‬
‫اﲰﻪ اﻷﻟﻴﻢ اﻷﺧﺬ ﻫﻮ ﻣﻦ أﺣﻜﺎم اﳌﺮاﺗﺐ اﻹٰﳍﻴّﺔ وﻛﺬﻟﻚ اﻟﺸﺪﻳﺪ اﻟﻌﻘﺎب‬
‫وﻃﺮﻳﻖ ﻓﻬﻢ ﻫﺬا أّن اﳊّﻖ ﺗﻌﺎﱃ ﰲ ﺣﻘﻴﻘﺔ اﲰﻪ اﳌﻮِﺟﺪ أﻋﻄﻰ ﻛّﻞ ﻣﻮﺟﻮد‬
‫ﻗﺪًرا ﺑﻪ ﳝﺘﺎز ﻋﻦ ﻏﲑه وﻗﺪًرا ﻳﺸﺎرك ﺑﻪ اﳌﻮﺟﻮدات واﻟﻘﺪر اﳌﺸﱰك اﻟﺬي‬
.‫ﻫﻮ اﳌﺎّدة إّﳕﺎ ﻫﻮ اﻟﻮﺟﻮد وﻫﻮ اﺻﻄﻼح أﻫﻞ ﺷﻬﻮد اﻟﻮﺣﺪاﻧﻴّﺔ‬
Moreover, His name the Painful in Retribution exercises control primarily at
the levels of Allāh. However, it joins to the All-Merciful only in the sense that
the latter is all-encompassing. Thus, the Painful in Retribution is one of the
properties of the levels of Allāh, and the same holds for the Severe in
Punishment. Now, the way to understand this is that the Real, through the
reality of His name the Existentiator, gives each existent a measure that
distinguishes it from others and a measure that it shares with other existent
things. The measure the existents have in common, or their material
substratum, is existence according the terminology of those who witness divine
oneness.

75.3 ٣،٧٥

‫ﻓﺎﻋﻠﻢ أّن اﻟﺘﺠﻠ ّﻲ ﻣﻦ ﺣﻀﺮة اﻻﺳﻢ اﻟﻘّﻬﺎر إذا ورد ﻓﺈن‬ ‫ﻓﺈذا ﻋﻠﻤﺖ ﻫﺬا‬
‫ﻣﺎ ﻣﻼﺋﻤﺔ ﻟﻪ ﻣﻦ أﻧ ّﻪ ﺷﻬﺪه ﺑﺎﻟﻘﺪر اﳌﺸﱰك ﺗﻨّﻌﻢ ﺑﻪ‬ ‫ﺻﺎدف ﻣﻦ ﻣﻮﺟﻮد‬
‫اﻟﺮﺣﻢـٰن وإن ﺻﺎدف ﻣﻦ اﳌﻮﺟﻮد اﻟﻘﺪر اﻟﺬي ﺑﻪ ﳝﺘﺎز‬ ‫وﻛﺎﻧﺖ اﻟﻨﺴﺒﺔ ﻟﻼﺳﻢ‬
‫ﻓﻌﺠﺰ ﻋﻦ دﻓﻌﻪ ﺑﺎﻻﺳﻢ اﻟﻮاﻗﻲ ﻓﺎﺳﺘﻮﱃ ﻋﻠﻴﻪ اﻟﺘﺠﻠ ّﻲ‬ ‫ﻧﺎﻓﺮه اﻟﺘﺠﻠ ّﻲ اﻟﻘّﻬﺎرّي‬
‫اﳌﻨﺎﻓﺮة ﻫﻮ اﻷﱂ ﻓﺈًذا ﻣﻦ ﻛﺎﻧﺖ ﻣﻨﺎﻓﺮﺗﻪ ﻟﻸﲰﺎء اﻹٰﳍﻴّﺔ‬ ‫ﺑﻨﺴﺒﺔ اﳌﻨﺎﻓﺮة وإدراك‬
.‫ﻋﻠﻰ ﻗﺪر اﳌﺒﺎﻳﻨﺔ‬ ‫ﺣﺎﺻﻠﺔ ﺗﻌّﺬب وﻋﻮﻗﺐ‬
If you know this, then you should know that when the disclosure from the
presence of the All-Subjugating occurs, it may encounter something
concordant within an existent. For the existent witnesses the disclosure through
the measure shared with other existents, whereupon there is enjoyment, and
that relationship is ascribed to the All-Merciful. However, the disclosure may
also encounter the measure that distinguishes the existent, whereupon the
subjugating disclosure is disagreeable and is incapable of being repelled by the
Protector. In this case, the disclosure overwhelms through disagreeability; and
the definition of pain is experiencing the disagreeable. Therefore, to experience
disagreeability vis-à-vis the divine names is to be tormented and punished to
the degree of incompatibility.

75.4 ٤،٧٥

‫وﻫﺬا اﻟﻜﻼم ﻋﻨﺪ أﻫﻞ اﻷذواق واﺿﺢ ﲞﻼف ﻣﺎ ﻫﻮ ﻋﻠﻴﻪ ﻋﻨﺪ اﶈﺠﻮﺑﲔ‬
‫وﺗﻨﺘﻬﻲ ﻣﺮاﺗﺐ أﻫﻞ اﳌﺒﺎﻳﻨﺔ واﳌﻨﺎﻓﺮة إﱃ ﺣّﺪ ﻳﻜﻮن ﻓﻴﻪ ذﻟﻚ اﳌﺒﺎﻳﻦ أﺷّﺪ أﻫﻞ‬
‫اﻟﻨﺎر ﻋﻘﻮﺑﺔ ﻓﺈذا ﻋّﻤﺖ اﻟﺮﲪﺔ ﺻﺎر أﻗﻮى أﻫﻞ اﻟﻨﺎر ﻧﻌﻴًﻤﺎ ﺑﺎﻟﻨﺎر وإدراك‬
‫اﳌﻨﺎﻓﺮة ﻳﻜﻮن دﻧﻴ ًﺎ وآﺧﺮة ﻓﻤﺎ ﻳﻌﱠﺬب أﺣﺪ إّﻻ واﷲ ﺗﻌﺎﱃ ﻫﻮ اﻟﺬي ﻋّﺬﺑﻪ‬
‫ﲟﺒﺎﻳﻨﺔ ﻣﺎ وﺷﺮح ﻫﺬا ﻃﻮﻳﻞ ﻻ ﻳﺴﻌﻪ ﻫﺬا اﻟﻜﺘﺎب وﻳﻨﺘﻬﻲ أﻫﻞ اﳌﻼءﻣﺔ إﱃ‬
.‫أن ﻳﺘﻨّﻌﻤﻮا ﲜﻤﻴﻊ ﻣﺎ ﻳُﺘﻨّﻌﻢ ﺑﻪ وﲜﻤﻴﻊ ﻣﺎ ﻳﻜﻮن ﺑﻪ اﻟﻌﺬاب‬
This discussion is evident to those who know through tasting, in contrast to
those who are veiled. Moreover, the utmost level of those who experience
incompatibility and disagreeability is the person whose incompatibility is so
intense that he is the most severely punished inhabitant of the Fire. But once
divine mercy prevails, he becomes the inhabitant of the Fire who experiences
the most intense enjoyment in the Fire. Moreover, the experience of
disagreeability occurs in this world and in the next, and all chastisement is
God’s chastisement through some sort of incompatibility. Explaining this,
however, would take too long for this book. In the end, those who experience
compatibility end up finding enjoyment in all things that cause enjoyment and
in all things that cause chastisement.

75.5 ٥،٧٥
 ‫وﻣﻦ ﻫﺬه اﳊﻀﺮة أﻧﺸﺪﻫﻢ ﻗﺎﺋﻠﻬﻢ‬
‫ﻟِﻠ ِْﻌَﻘﺎِب‬ ‫ُأِﺣﱡﺒَﻚ‬ ‫َوﻟ َِٰﻜِّﲏ‬ ‫ُأِﺣﱡﺒَﻚ‬ ‫َﻻ‬ ‫ُأِﺣﱡﺒَﻚ‬
‫ﻟِﻠﺜ ﱠَﻮاِب‬

‫َوْﺟِﺪي‬ ‫َﻣﻠ ُْﺬوِذ‬ ‫ِﺳَﻮى‬ ‫َﻓُﻜﱡﻞ َﻣﺂِرﺑِﻲ ﻗَْﺪ ﻧِﻠ ُْﺖ‬

‫ﺑِﭑﻟ َْﻌَﺬاِب‬ ‫ِﻣﻨَْﻬﺎ‬

.‫ﻓﺄﲰﺎء اﻟﻨﻘﻤﺔ ﰲ ﺣّﻖ ﻫﺬا رﲪﺔ‬

It is from this presence that someone proclaimed:
I love You. I love You not for the recompense,
but rather I love You for the chastisement.
For all my needs I have attained from the recompense,
except my pleasure in the ecstasy of chastisement!430
Thus, the names of vengeance in his case are a mercy.

75.6 ٦،٧٥

‫وﻻ ﻳﺬﻛﺮ ﻫﺬا اﻻﺳﻢ ﰲ اﳋﻠﻮة إّﻻ ﻃﺎﻟﺐ اﻟﻌﻘﻮﺑﺔ ﻣﺜﻞ ﺻﺎﺣﺐ ﻫﺎﺗﲔ‬
.‫اﻟﺒﻴﺘﲔ اﳌﺬﻛﻮرﻳﻦ واﷲ أﻋﻠﻢ‬
This name is only invoked in the spiritual retreat by those who seek
punishment, such as the person who composed these two verses. And God
knows best.

‫اﲰﻪ اﻟﻔّﻌﺎل ﺗﺒﺎرك وﺗﻌﺎﱃ‬

Al-Faʿʿāl: The Fully Active

76.1 ١،٧٦
‫اﻧﻔﺮد ﺑﻪ اﻟﺒﻴﻬﻘﻲ وﺷﺎﻫﺪه ﻣﻦ ﺳﻮرة ﻫﻮد }ِإﱠن َرﺑ ﱠَﻚ َﻓﱠﻌﺎٌل ِّﳌ َﺎ ﻳُِﺮﻳُﺪ{ واﻋﻠﻢ‬
ّ
‫أّن اﻻﺳﻢ اﻟﻔّﻌﺎل ﻳﺘﻌّﲔ ﻣﻦ اﻻﺳﻢ اﳌﺮﻳﺪ واﻹرادة ﻫﻲ اﳌﻴﻞ اﳌﻌﻨﻮّي إﱃ ﺣﻘﻴﻘﺔ‬
‫ﻇﻬﻮر اﳌﺮاد وﻣﻈﻬﺮﻫﺎ ﻗﺎﺑﻠﻴٌّﺔ ﻫﻲ اﻧﻔﻌﺎل ﻣﺎّدة اﳌﺮاد اﻧﻔﻌﺎًﻻ ﻣﻨﺎﺳﺒًﺎ ﻟﻠﻤﺮاد ﻣﻨﻪ‬
‫وذﻟﻚ ﻫﻮ اﳌﻘﺘﻀﻰ ﻓﺈذا ﺻﺤﺐ ذﻟﻚ اﻧﺘﻔﺎء اﳌﺎﻧﻊ وﺟﺐ اﻟﻔﻌﻞ وﺑﺎﻟﻔﻌﻞ ﻳﻜﻮن‬
‫اﳌﻔﻌﻮل ﰲ اﳌﺎّدة ﻓﺎﻻﺳﻢ اﻟﻔّﻌﺎل ﻣﻦ ﻟﻮاﺣﻖ اﻻﺳﻢ اﳌﺮﻳﺪ واﻟﻘﺎدر ﻳﺪﺧﻞ ﰲ‬
‫اﻻﺳﻢ اﻟﻔﺎﻋﻞ ﻛﺎﻟﺼﻔﺔ ﻟﻪ وﻫﺬه اﻷﺣﻜﺎم ﻛﻠ ّﻬﺎ ﺗﻨﺒﻌﺚ ﻣﻦ اﻟﻨﻮر اﻟﺬي ﻫﻮ‬
.‫اﻟﻮﺟﻮد‬
This name is only mentioned by al-Bayhaqī. It occurs in the Surah of Hūd in the
verse: «Truly your Lord acts fully on what He desires».431 Moreover, the Fully
Active becomes determined through the Willing. Will is the supersensory
inclination toward the actual manifestation of what is willed. Its locus of
manifestation is receptivity, which is the reactivity of the willed object’s
material substratum in a manner that corresponds to what is desired of it, for
that is its dictate. When this is accompanied by the self-negation of the
impediment, then the act becomes necessary. It is through the act, moreover,
that what is acted upon takes place within the material substratum. The Fully
Active is thus a subsequence of the Willing, and the Able is included within the
Active as a quality of it. These properties, moreover, all arise from light, which
is existence.

76.2 ٢،٧٦

‫واﻋﻠﻢ أن ﻣﺎ ذﻛﺮﻧﺎه ﻫﻮ ﻣﻦ أﺣﻜﺎم اﻻﺳﻢ اﻟﻔّﻌﺎل إذا ﳊﻖ اﻻﺳﻢ اﻟﺮﺣﻢـٰن‬

‫ﰲ ﻧﻬﺎﻳﺔ ﺗﺮﻗ ّﻴﻪ إﻟﻴﻪ ﻓﺈن أﺧﺬت ﻣﻌﻨﺎه ﰲ أوﺳﻊ ﻣﻦ داﺋﺮة اﻻﺳﻢ اﻟﺮﺣﻢـٰن ﻗﺒﻞ‬
‫أﺣﻜﺎًﻣﺎ أﺧﺮى ﺑﺎﻋﺘﺒﺎرﻳﻦ أﺣﺪﻫﻤﺎ أن ﻳﻨَﺴﺐ إﱃ اﳌﺮاﺗﺐ ﻓﻴﻜﻮن ﻟﻼﺳﻢ اﷲ‬
‫ﻓﻴﻜﻮن ﻓّﻌﺎًﻻ أﻓﻌﺎًﻻ ﻣﺮﺗﺒﻴّﺔ ﻣﺜﺎﻟﻪ أّن اﻟﻨﻘﻴﻀﲔ ﻻ ﳚﺘﻤﻌﺎن وﻻ ﻳﺮﺗﻔﻌﺎن واﻟﻔﺎﻋﻞ‬
‫اﻟﺬي ﻓﻌﻞ ﻫﺬا اﳊﻜﻢ وﻫﻮ ﻛﻮﻧﻬﻤﺎ ﻻ ﳚﺘﻤﻌﺎن وﻻ ﻳﺮﺗﻔﻌﺎن ﻫﻮ اﻟﻔّﻌﺎل ﺗﻌﺎﱃ‬
‫ﻻ ﻣﻦ ﺟﻬﺔ وﺟﻮدﻳ ّﺔ ﺑﻞ ﻣﻦ ﺟﻬﺔ أﺧﺮى ﻣﺮﺗﺒﻴّﺔ وﻫﺬا أوﱃ ﻣﻦ أن ﻳﻘﺎل إﻧ ّﻬﺎ‬
‫ﻏﲑ ﳎﻌﻮﻟﺔ وﻻ ﻣﻔﻌﻮﻟﺔ وﻛﺬﻟﻚ اﺟﺘﻤﺎع اﻟﻀّﺪﻳﻦ ﻟﺸﻲء واﺣﺪ ﰲ آن واﺣﺪ‬
‫ ﻣﻔﻌﻮﻟﺔ ﻟﻠﻔّﻌﺎل ﺑﺎﻋﺘﺒﺎر اﻟﺮﺗﺐ ﻓﻘﻂ وﻧﺴﺒﺘﻬﺎ إﱃ‬١‫ﻻ ﻳﻨﻘﺴﻢ ﻓﺈّن ﻫﺬه أﻓﻌﺎل‬
‫اﻻﺳﻢ اﷲ ﻻ إﱃ اﻻﺳﻢ اﻟﺮﺣﻢـٰن إّﻻ ﻣﻦ ﺣﻴﺚ دﺧﻮل اﻻﺳﻢ اﻟﺮﺣﻢـٰن ﰲ‬
‫اﻻﺳﻢ اﷲ ﺑﺈﺣﺎﻃﺔ اﻻﺳﻢ اﷲ وﻛﺬﻟﻚ اﳊﻜﻢ ﰲ اﻻﺳﻢ اﻟﺮﺣﻢـٰن ﻋﻨﺪﻣﺎ ﻳﺪﺧﻞ‬
.‫ﲢﺘﻪ اﻻﺳﻢ اﷲ‬
.‫ أﺣﻜﺎم‬:‫ و‬١
Our discussion pertains to the properties of the Fully Active when associated
with the All-Merciful at the end of its ascent thereto. But if you apply its
meaning beyond the scope of the All-Merciful, then from two perspectives it
assumes further properties: The first is that it is ascribed to the ranks, wherefore
it pertains to Allāh, and its acts are fully active at the ranks. For example:
contraries neither join together nor detach from each other, and the actor who
enacts this property—the property of them neither joining together nor
detaching from each other—is the Fully Active, though not from the
perspective of existence but of rank. This is more apt than describing it as
neither done nor enacted. The same goes for the joining all at once of opposites
into a single indivisible thing. For these acts are enacted by the Fully Active in
view of the levels alone, and its relationship is to Allāh, not to the All-Merciful
except inasmuch as the All-Merciful is included within Allāh by virtue of the
encompassment of Allāh. The same goes for the property of the All-Merciful
when Allāh is included within it.

76.3 ٣،٧٦

‫ إﱃ اﻟﺬات ﰲ ﻣﻌﻨ ًﻰ أﻋﻠﻰ ﻣﻦ‬١‫واﻻﻋﺘﺒﺎر اﻟﺜﺎﻧﻲ اﳌﻔﻌﻮل اﻟﻔّﻌﺎل ﻣﻨﺴﻮب‬

‫اﻟﻮﺟﻮد واﳌﺮاﺗﺐ وﻟﺴﺎن ذﻟﻚ ﻣﺎ ﻓﻮق اﻟﺼﻤﺖ واﻟﻔّﻌﺎل إذ ذاك ﻗّﻮة اﻟﺬات‬
‫ﰲ ذاﺗﻬﺎ واﳌﻨﻔﻌﻞ ﻋﻨﻬﺎ ذاﺗﻬﺎ إّﻻ أّن ﻫﺬه اﳊﻀﺮة اﻻﻧﻔﻌﺎل ﻓﻴﻬﺎ ﺳﺎﺑﻖ ﻟﻔﻌﻞ‬
‫اﻟﻔّﻌﺎل ﰲ اﻻﻧﻔﻌﺎل ﻣﻦ ﺣﻴﺚ أّن اﻻﻧﻔﻌﺎل ﻓﺎﻋﻞ ﰲ اﻟﻔﺎﻋﻞ أن ﻳﺼﲑ ﻓﺎﻋًﻼ‬
‫ﻓﻬﻮ ﺑﻬﺬا اﻻﻋﺘﺒﺎر ﻓّﻌﺎل ﺑﺎﻻﻧﻔﻌﺎل ﰲ اﻟﻔﺎﻋﻞ ﺣﺘ ّﻰ ﻳﻜﻮن ﻛﻮﻧﻪ ﻓﺎﻋًﻼ ﻫﻮ ﻋﲔ‬
‫اﻧﻔﻌﺎﻟﻪ ﻓﺘﺘﻌﺎﻛﺲ اﳊﻘﺎﺋﻖ ﰲ ﺛﺎﻧﻲ اﻟﻨﻈﺮ وﺑﺎدﺋﻪ وﱂ ﺗﺘﻌﺎﻛﺲ ﰲ ﺣﻘﻴﻘﺔ اﻷﻣﺮ‬
 .‫أﺻًﻼ‬
.‫ ﻣﻨﺴﻮﺑ ًﺎ‬:‫ و‬،‫ ب‬،‫ آ‬١
The second consideration is that what is at once enacted and fully active is
ascribed to the Essence through a meaning higher than existence and its levels,
whose language goes beyond silence. The Fully Active therein is the force of
the Essence in Itself, and what reacts to It is Its Essence, except that in this
presence, that reactivity precedes the act of the Fully Active in its reactivity,
such that the reactivity activates the agent to become an agent. He is, from this
standpoint, fully active by the reactivity in the agent, such that His activity is
His own reactivity. The realities are thus reversed at first and at second glance,
though they are not reversed in reality whatsoever.

76.4 ٤،٧٦

‫وﻫﺬه اﳊﻀﺮة ﻫﻲ ﺣﻀﺮة اﳊﻀﺮات وﻣﺮﺗﺒﺘﻬﺎ ﻫﻲ ﻣﺮﺗﺒﺔ اﳌﺮاﺗﺐ وﺣﻘﻴﻘﺔ‬

‫اﳊﻘﺎﺋﻖ وﻣﻨﻬﺎ ﺗﻨﺒﻌﺚ اﻷﺻﻮل وﻧﻄﻘﻬﺎ اﻟﺼﻤﺖ وﻫﻮ ﻧﺎﻃﻖ ﺑﻜّﻞ ﻧﻄﻖ وﺑﻜّﻞ‬
‫ﺻﻤﺖ وإﻟﻴﻪ ﺗﺮﺟﻊ اﻷﺻﻮل واﻟﻔﺮوع وﻓﻴﻪ ﻳﻔﻨﻰ اﻟﺮﺟﻮع وﻓﻴﻪ ﺗﻘﻮم اﳊﻘﻴﻘﺔ ﰲ‬
‫أﻋﻴﺎن اﻟﻘﻄﺒﻴّﺔ ﺑﺬاﺗﻬﺎ ﻟﺬاﺗﻬﺎ ﻣﻦ ﻏﲑ ﻏﻴﺒﺔ ﺷﻲء ﻣﻦ أﻓﻌﺎﳍﺎ وﻻ أﲰﺎﺋﻬﺎ وﻻ‬
.‫ﺻﻔﺎﺗﻬﺎ ﻓﺘﻜﻮن ﻫﻲ ﻓﻘﻂ وﻗﻮﻟﻨﺎ ﻫﻲ ﺗﻨﻘﻴﺺ ﳍﺎ إذ ﻻ ﻗﻮل‬
This presence is the Presence of Presences. Its level is the Level of Levels,
and the Reality of Realities. From it, the roots grow. Its speech is silence, yet it
speaks through every speech and through every silence. To it return all roots
and branches, and in it the return is obliterated. In it, reality is sustained in the
entities of the axial saint, by their Essence and for their Essence, without the
absence of any of its acts or names or qualities. Thus, only It is; though even to
say “It” is an injustice, for in It there is no speech.

76.5 ٥،٧٦

.‫وﻫﺬا اﻻﺳﻢ اﻟﻜﺮﻳﻢ ﻳﻨﻔﻊ ذﻛﺮه ﳌﻦ ﻳﺮﻳﺪ اﻟﺘﺄﺛﲑات واﻟﻜﺮاﻣﺎت واﷲ أﻋﻠﻢ‬
 The invocation of this noble name benefits those who desire to produce
effects and miracles. And God knows best.
 ‫ﺳﻮرة ﻳﻮﺳﻒ ﻋﻠﻴﻪ اﻟﺴﻼم‬

The Surah of Joseph

77.0 ٠،٧٧

‫وﻓﻴﻬﺎ اﲰﺎن‬
The Surah of Joseph has two names.

‫اﲰﻪ اﳊﺎﻓﻆ ﺗﺒﺎرك اﲰﻪ‬

Al-Ḥāfiẓ: The Preserver

77.1 ١،٧٧

{‫َٰﺣِﻔﻈًﺎ‬ ‫اﻧﻔﺮد ﺑﻪ اﻟﺒﻴﻬﻘﻲ وﺷﺎﻫﺪه ﻣﻦ ﺳﻮرة ﻳﻮﺳﻒ ﻗﻮﻟﻪ ﺗﻌﺎﱃ }َﻓﭑﷲُ َﺧ ْ ٌﲑ‬
ّ
‫ﺳﺒﺤﺎﻧﻪ‬ ‫وﻗﺮئ َﺣﺎِﻓﻈًﺎ وﻗﺪ ﺗﻘّﺪم ذﻛﺮ اﳊﻔﻴﻆ ﺳﺒﺤﺎﻧﻪ وﺑﲔ اﳊﻔﻴﻆ واﳊﺎﻓﻆ‬
.‫ﻣﺎ ﺑﲔ ﻓﻌﻴﻞ وﻓﺎﻋﻞ ﻣﻦ اﳌﺒﺎﻟﻐﺔ وﺗﺮﻛﻬﺎ‬
Only al-Bayhaqī mentions it as a divine name. It occurs in the Surah of Joseph
in the verse: «God is the best for preservation»,432 where preservation can also
be read as Preserver. We have already spoken about the Preserving. The
difference between the Preserving and the Preserver is like the difference
between the emphatic and non-emphatic forms of the active participle, faʿīl,
ever-active, and fāʿil, active.
 77.2 ٢،٧٧

‫اﻟﻌﺎﱂ وﻫﻮ‬ ‫ﻓﻤﻦ ﺣﻔﻆ اﳊﺎﻓﻆ ﺳﺒﺤﺎﻧﻪ ﻣﺎ ﳜّﺺ اﻟﻨﻮر اﻟﺬي ﻓﻴﻪ ُﺻّﻮر‬
‫ﻣﻦ ﻏﲑﻫﺎ‬ ‫اﻟﻮﺟﻮد ﻷﻧ ّﻪ ﻋﻨﺪﻧﺎ ﻫﻮ اﳌﺎّدة اﻟﱵ ﺗُﻌﺮض ﳍﺎ ﻣﻨﻬﺎ اﻟﺼﻮر ﻻ‬
‫ﺑﻪ ﺧﻠﻔﺘﻬﺎ‬ ‫وﻣﺜﺎل ﺣﻔﻈﻬﺎ أﻧ ّﻪ ﻣﺘﻰ اﳓّﻞ ﻧﻈﺎم ﻣﻮﺟﻮد ﲟﻔﺎرﻗﺔ ﺻﻮرﺗﻪ اﳋﺎّﺻﺔ‬
‫دوﻧﻬﺎ ﻓﻼ‬ ‫ﰲ ﺗﻠﻚ اﳌﺎّدة ﺻﻮرة أﺧﺮى إّﻣﺎ ﺧﲑ ﻣﻦ اُﻷوﱃ وإّﻣﺎ ﻣﺜﻠﻬﺎ وإّﻣﺎ‬
‫ﻏﲑ ﺑﺎﻗﻴﺔ‬ ‫ﺗﺘﻌﻄّﻞ اﳌﺎّدة أﺻًﻼ ﺑﺄن ﺗﻨﻌﺪم ﻣﻦ اﳋﺎرج ﺑﻞ اﳌﺎّدة ﺑﺎﻗﻴﺔ ﰲ ﺻﻮر‬
‫ﳍﺎ ﺑﺈﳚﺎد‬ ‫ﻓﺎﻻﺳﻢ اﳊﺎﻓﻆ ﻣﺘﻮّﱄ ﺣﻔﻆ اﳌﺎّدة ﺑﻠﺤﺎق ﺗﺼّﺮف اﻻﺳﻢ اﳌﺼّﻮر‬
.‫ﺻﻮرة أﺧﺮى‬
One aspect of the Preserver’s preservation pertains to the light in which the
universe—that is, existence—was formed. For, according to our school, it is
actually the underlying material substrate in which, and from which, the forms
display accidents. One example of its preservation is that each time the
structure of an existent decomposes and is separated from its specific form,
another form takes place within its material substratum. The latter is either
superior, similar, or inferior to the first. In the external realm the material
substrate, therefore, is never destroyed or reduced to nonexistence. Rather, it
subsists within perishing forms. The Preserver presides over the preservation of
the material substratum by bringing the activity of the Form-Giver to bear upon
the existentiation of a new form.

77.3 ٣،٧٧

‫واﻧﻈﺮ إﱃ اﳌﺎّدة اﻟﱵ ﻳﺴّﻤﻴﻬﺎ ﻗﻮم ﺑﺎﻟﻌﻨﺎﺻﺮ ﲡﺪ ﻣﺎ ﻳﻨﺤّﻞ ﻣﻦ اﻷرض إذا‬

‫ﻓﺎرﻗﺘﻪ ﺻﻮرة اﻷرﺿﻴّﺔ ﺻﺎر ﻣﺎًء ﺑﺘﺼﻮﻳﺮ اﻻﺳﻢ اﳌﺼّﻮر ﻓﻴﻬﺎ ﺻﻮرة اﳌﺎﺋﻴّﺔ‬
‫وﻛﺬﻟﻚ ﻣﺎ ﻳﻨﺤّﻞ ﻣﻦ ﻋﻨﺼﺮ اﳌﺎء وﻳﻨﺒﺴﻂ ﻓﺈﻧ ّﻪ ﻳﻌﺮض ﻟﻪ ﺑﺘﺼﻮﻳﺮ اﻻﺳﻢ‬
‫اﳌﺼّﻮر ﺻﻮرة اﳍﻮاء وﻛﺬﻟﻚ ﻧﺴﺒﺔ اﳍﻮاء إذا اﳓّﻞ وﻟﻄﻒ ﻋﺮﺿﺖ ﻟﻪ ﺻﻮرة‬
‫اﻟﻨﺎر ﻓﻜﺎن ﻣﻦ اﻟﻨﺎر ﻓﺎﳉﻮﻫﺮ اﻟﺬي ﻫﻮ اﳌﺎّدة ﳏﻔﻮﻇﺔ ﺑﺎﻻﺳﻢ اﳊﺎﻓﻆ‬
.‫ﺳﺒﺤﺎﻧﻪ‬
When you consider the material substrate that one school calls the
“elements,” you notice that when something loosens from the earth and loses
its terrestrial form, it becomes water because the Form-Giver gives it an aquatic
form. Likewise, when the element of water expands, it assumes the accidents of
the form of air through the form-giving of the Form-Giver. Likewise, when a
part of air becomes subtler, it is exposed to and becomes a part of the form of
fire. The substance, which is the underlying material substrate, is preserved
through the Preserver.

77.4 ٤،٧٧

‫وﻛﺬﻟﻚ اﻟﻘﻮل ﻓﻴﻤﺎ ﻳﺘﻜﺎﺛﻒ ﻣﻦ ﺟﺮم اﻟﻨﺎر ﺑﺼﻮرة اﻻﺳﻢ اﳌﺼّﻮر ﻫﻮاًء‬
‫ﻓﺘﻨﺤﻔﻆ اﳌﺎّدة ﺑﺎﻻﺳﻢ اﳊﺎﻓﻆ وﻛﺬﻟﻚ ﻳﺘﻜﺎﺛﻒ اﳍﻮاء ﻓﻴﻜﻮن ﻣﺎًء واﳌﺎء ﻓﻴﻜﻮن‬
‫أرًﺿﺎ وﻛﺬﻟﻚ ﻣﺎ ﻳﺴﺘﺤﻴﻞ ﻣﻦ اﻷرض واﳌﺎء إﱃ اﳌﻌﺪن ﲢﺖ اﻷرض وإﱃ‬
‫اﻟﻨﺒﺎت ﻓﻮﻗﻬﺎ وﲢﺘﻬﺎ وإﱃ اﳊﻴﻮان ﻓﻮﻗﻬﺎ ﻛﻠ ّﻬﺎ ﺗﺘﻌﺎﻗﺐ ﻓﻴﻪ اﻟﺼﻮر ﺑﺎﳋﻠﻊ‬
‫واﻟﺘﻠّﺒﺲ ﻣﻦ ﻧﻔﺲ اﳌﺎّدة ﺑﺘﺼﻮﻳﺮ اﻻﺳﻢ اﳌﺼّﻮر ﺗﻌﺎﱃ ﻓﻴﻮﺟﺐ ذﻟﻚ ﺑﻘﺎء اﳌﺎّدة‬
.‫ﻓﻴﺘﻌّﲔ ﺑﻴﻨﻬﻤﺎ ﺣﻜﻢ اﻻﺳﻢ اﳊﺎﻓﻆ ﺗﻌﺎﱃ‬
The same can be said for the body of fire that assumes density and becomes
air through the Form-Giver. Wherefore, the material substrate preserves itself
through the Preserver. Likewise, air assumes density and turns into water, and
water into earth, just as things made of earth and water transform into minerals
inside the earth, into plants that grow above and below the earth, and into
animals that live above the earth. In each case, the forms succeed one another
by casting off or assuming forms of the same underlying material substrate
through the form-giving of the Form-Giver. This necessitates the subsistence of
the material substrate, and thus the property of the Preserver becomes
determined between the two forms.

77.5 ٥،٧٧

‫واﻋﻠﻢ أّن اﻟﺼﻮر ﻛﻠ ّﻬﺎ أﻋﺮاض ﻟﻠﻤﺎّدة ﻣﻨﻬﺎ ﻓﻼ ﻳﻠﺘَﻔﺖ إﱃ ﻗﻮل ا ﺎﻟﻔﲔ‬
‫اﻟﺬﻳﻦ ﻳﻘﻮﻟﻮن إّن اﻟﺼﻮرة اﳌﻘّﻮﻣﺔ ﻫﻲ ﺟﻮﻫﺮ ﰲ اﳉﻮﻫﺮ واﻟﺼﻮرة اﳌﺘِّﻤﻤﺔ ﻗﺪ‬
‫ﺗﻜﻮن ﻋﺮًﺿﺎ ﺑﻞ اﳉﻤﻴﻊ أﻋﺮاض وﻛّﻞ ﺻﻮرة ﻓﻬﻲ ﻣﻘﱠﻮﻣﺔ ﲜﻤﻴﻊ ﻣﺎ ﻋﺮﺿﺖ‬
‫ﻟﻪ ﻓﺈﻧ ّﻪ إّﳕﺎ ﺗﻜّﻮن ﻫﻮ ﳉﻤﻴﻊ ﻣﺘِﻤﻤﺎﺗﻪ ﺣﺘ ّﻰ ﺑﺎﻟﻐﻮاﺷﻲ اﻟﻐﺮﻳﺒﺔ ﻛﺎﻟﺜﻮب ﻓﺈﻧ ّﻪ إّﳕﺎ‬
‫ﻫﻮ ﳎﻤﻮﻋﻪ وﻫﻴﺌﺎﺗﻪ إّﳕﺎ ﻫﻮ ﺑﺄن ﻳﻌﺘَﱪ ﻣﻌﻪ ﺛﻮﺑﻪ ذﻟﻚ ﻓﺈذا أزاﻟﻪ ﻛﺎن ﳎﻤﻮع‬
.‫آﺧﺮ ﻫﺬا ﰲ اﻟﻐﻮاﺷﻲ اﻟﻐﺮﻳﺒﺔ ﻓﻜﻴﻒ ﻓﻴﻤﺎ ﻫﻮ ﻣﻦ اﳌﻮﺟﻮد ﻧﻔﺴﻪ‬
Moreover, all forms are accidents of their underlying material substrate.
Therefore, we pay no regard to the doctrine of our opponents who say that the
constituting form is a substance within a substance, while the completing form
could be an accident.433 Rather, both are accidents, for every form is a
constituent of all the accidents it is exposed to, and the thing is what it is
precisely because of the totality of the elements that complete it. These include
all coverings, including clothing; for the thing is its totality, and its
configurations are taken into account, including its clothes. Thus, if it is
stripped of its clothes, then it is a new totality. This is true for all coverings, to
say nothing of what pertains to the existent itself.

77.6 ٦،٧٧

.‫واﻋﻠﻢ أّن ﺧﺎّﺻﺔ ﻫﺬا اﻟﺬﻛﺮ ﺣﻔﻆ اﳊﺎل ﻓﻴﺬﻛﺮه ﻣﻦ ﳜﺎف اﳌﻜﺮ‬
The characteristic of this invocation is that it preserves one’s spiritual state. It
should therefore be invoked by the one who fears deception.

‫اﲰﻪ اﻟﺮاﻓﻊ ﺗﺒﺎرك وﺗﻌﺎﱃ‬

Al-Rāfiʿ: The One Who Elevates

78.1 ١،٧٨

‫اﺗ ّﻔﻖ ﻋﻠﻰ إﻳﺮاِده اﻷﺋّﻤﺔ اﻟﺜﻼﺛﺔ رﺿﻮان اﷲ ﻋﻠﻴﻬﻢ وﺷﺎﻫﺪه ﻣﻦ ﺳﻮرة ﻳﻮﺳﻒ‬
‫ﻋﻠﻴﻪ اﻟﺴﻼم ﻗﻮﻟﻪ ﺗﻌﺎﱃ }ﻧ َْﺮَﻓُﻊ َدَر َٰﺟٍﺖ ﱠﻣﻦ ﻧ ﱠَﺸﺂُء{ واﻋﻠﻢ أّن ﻣﻦ ﲨﻠﺔ‬
‫أﺣﻜﺎم ﻫﺬا اﻻﺳﻢ اﻟﻌﻈﻴﻢ أن ﻳﻌﺘَﱪ ﻓﻴﻪ ﺛﻼث اﻋﺘﺒﺎرات أﺣﺪﻫﻤﺎ ﻋﺎّم واﻵﺧﺮ‬
.‫ﺧﺎّص واﻵﺧﺮ أﺧّﺺ‬
The three eminent scholars, God be pleased with them, agree it is a divine
name. It occurs in the Surah of Joseph in the verse: «We elevate the ranks of
whomever We wish».434 Know that the properties of this supreme name
involve at least three considerations. The first property is general, the second
specific, and the third more specific still.

78.2 ٢،٧٨

‫ﻓﺎﻟﻌﺎّم رﻓﻌﻪ ﺗﻌﺎﱃ ﳌﻮﺟﻮداﺗﻪ ﰲ أﺣﻜﺎم دﻧﻴﺎﻫﻢ ﻓﲑﻓﻊ ﻓﻴﻬﺎ درﺟﺎت ﻣﻦ‬
‫ﻳﺸﺎء ﻣﻦ اﳋﻠﻔﺎء واﳌﻠﻮك واﻷﻣﺮاء واﳊّﻜﺎم وأرﺑﺎب اﳌﺮاﺗﺐ ﻋﻠﻰ اﺧﺘﻼﻓﻬﺎ ﻓﺈّن‬
‫ذﻟﻚ ﻻ ﻳﻜﻮن إّﻻ ﺑﺮﻓﻌﻪ ﺗﻌﺎﱃ ﳍﻢ وﻳﻜﻮن ذﻟﻚ ﰲ ﺳﺎﺋﺮ اﻋﺘﺒﺎرات ﻣﺎ ﻳﺮﻓﻊ‬
‫ﻓﻴﻪ اﳌﻮﺟﻮد ﺣﺘ ّﻰ ﰲ اﳌﺂﻛﻞ ﻓﺒﻌﻀﻬﺎ أرﻓﻊ ﻣﻦ ﺑﻌﺾ وﰲ اﳌﺸﺎرب وﰲ‬
‫اﳌﺴﺎﻛﻦ وﰲ اﳌﻼﺑﺲ وﰲ اﳌﺮاﻛﻴﺐ وﳌ ّﺎ ُﺳﺒﻘﺖ ﻧﺎﻗﺔ اﻟﻨﱯ ﺻﻠ ّﻰ اﷲ ﻋﻠﻴﻪ‬
ّ
‫ﺎ ﻋﻠﻰ اﷲ ﺗﻌﺎﱃ أّﻻ ﻳﺮﻓﻊ ﺷﻴﺌ ًﺎ ﻣﻦ اﻟﺪﻧﻴﺎ‬‫وﺳﻠ ّﻢ وُأﺧﱪ ﺑﺬﻟﻚ ﻗﺎل إّن ﺣﻘ‬
١‫وﻳﺘﻌﺪى‬ ‫ﲰﻰ ﻛﻮﻧﻬﺎ ُﺳﺒﻘﺖ وﺿًﻌﺎ‬
ّ ّ ‫إّﻻ وﺿﻌﻪ ﻓﺴّﻤﻰ ﺳﺒﻘﻬﺎ ﻟﻐﲑﻫﺎ رﻓًﻌﺎ و‬
.‫ﻫﺬا اﳊﻜﻢ إﱃ اﻟﻨﺒﺎت واﳌﻌﺎدن وُأﺻﻮﳍﺎ‬
.‫ وﺗﻘﺪﻳﺮ‬:‫ و‬١
The general consideration is the elevating of His creatures in their worldly
properties. He elevates the ranks of those He wills, be they caliphs, kings, emirs,
rulers, or notables of various types. Indeed, this elevation only occurs because
He elevates their rank. Moreover, this occurs in all other considerations in
which He elevates an existent, including foodstuffs (for some are loftier than
others), drinks, dwellings, clothes, and riding animals. Once, when the blessed
Prophet was informed of the defeat of his she-camel in a race, he said, “Indeed,
God’s right is that whenever He elevates something in this world, He lowers
it.”435 The blessed Prophet called her victory an elevation, and her defeat a
lowering. This principle, moreover, extends to the vegetal and mineral realms,
as well as their fundamental constituents.

78.3 ٣،٧٨

‫وأّﻣﺎ اﳋﺎّص ﻓﻬﻮ رﻓﻌﻪ ﺗﻌﺎﱃ ﻟﻠﻌﻠﻤﺎء ﻋﻠﻰ اﳉّﻬﺎل ورﻓﻌﻪ ﻟﻠﻌﺎﺑﺪﻳﻦ ﻋﻠﻰ‬
‫اﻟﻌﻠﻤﺎء ﻏﲑ اﻟﻌﺎﺑﺪﻳﻦ إذا ﻋﻤﻞ اﻟﻌﺎﺑﺪون اﻟﻌﻤﻞ اﻟﺼﺎﱀ ﺑﺎﻟﻌﻠﻢ اﻟﻨﺎﻓﻊ ورﻓﻌﻪ‬
‫ﻟﻠﺼﻮﻓﻴّﺔ اﻟﻌﺎﺑﺪﻳﻦ ﻋﻠﻰ اﻟﻌﺎﺑﺪﻳﻦ ﻓﻘﻂ وإن ﻛﺎﻧﻮا ﻋﻠﻤﺎء ورﻓﻊ اﶈّﺒﲔ ﻣﻄﻠﻘ ًﺎ ﻋﻠﻰ‬
‫اﻟﺼﻮﻓﻴّﺔ ورﻓﻊ اﻟﻌﺎرﻓﲔ ﻋﻠﻰ اﶈّﺒﲔ ورﻓﻊ اﻟﻮاﻗﻔﲔ ﻋﻠﻰ اﻟﻌﺎرﻓﲔ واﻟﻮﻗﻔﺔ ﻫﻲ‬
‫ﻧﻬﺎﻳﺔ اﳋﻮاّص ﻓﻬﺬه أﺣﻜﺎم ﻛﻠ ّﻬﺎ ﺗﻜﻮن ﻣﻦ اﻻﺳﻢ اﻟﺮاﻓﻊ ﺟّﻞ ﻋﻄﺎؤه ﻷﻫﻞ‬
.‫اﻟﺴَﻔﺮ اﻷّول وﻣﻦ ﻗﺒﻠﻬﻢ‬
The specific consideration is that He elevates scholars above the ignorant,
and elevates pious scholars above impious scholars, provided that beneficial
knowledge informs the performance of righteous deeds by the pious.
Furthermore, He elevates pious Sufis above pious non-Sufis even if they are
scholars, He elevates the lovers categorically above the Sufis, the recognizers
above the lovers, and those who arrive at the station of halting above the
recognizers. The station of halting, moreover, is the end of the spiritual elite,
and thus these properties all occur through the Uplifter, both for those who are
on the first journey and for those in their wake.

78.4 ٤،٧٨

‫وأّﻣﺎ اﻻﻋﺘﺒﺎر اﻷﺧّﺺ ﻓﻬﻮ ﻣﺮاﺗﺐ ﺗﺮﻗ ّﻲ اﻟﻮاﻗﻔﲔ ﰲ اﻟﺴﻔﺮ اﻟﺜﺎﻧﻲ وﻫﻢ أﻫﻞ‬
‫اﻟﺒﻘﺎء ﺑﻌﺪ اﻟﻔﻨﺎء وأﻫﻞ اﻟﺘﻠﻮﻳﻦ ﰲ اﻟﺘﻤﻜﲔ وأﻫﻞ ﺗﻔﺼﻴﻞ اﻟﻌﲔ وﻧﻘﺶ اﻟﻮاﺣﺪ‬
‫ﺑﺎﻹﺛﻨﲔ وﻫﺆﻻء ﻫﻢ أﻫﻞ اﻟﱰﻗ ّﻲ اﻟﺬاﺗﻲ وﻣﻨﺘﻬﺎﻫﻢ إﱃ ﺣﻘﻴﻘﺔ اﻟﻘﻄﺒﻴّﺔ ﻓﻴﻤّﺮون‬
ّ
‫ﻋﻠﻰ ﻣﺮاﺗﺐ ﻣﺎ ﻗﺒﻞ اﻟﻨﻘﺒﺎء ﺛّﻢ ﻋﻠﻰ اﻟﻨﻘﺒﺎء وﻣﻦ ﺑﻌﺪﻫﻢ ﻣﻦ اﻷوﺗﺎد واﻹﻣﺎﻣﲔ‬
‫ﻓﺈذا ﺗﻌّﲔ ﻷﺣﺪﻫﻢ اﻟﻘﻴﺎم ﲝﻘﻴﻘﺔ اﻟﻘﻄﺒﻴّﺔ ﻛﺎﻧﺖ ﻣﺮﺗﺒﺔ اﻟﻘﻄﺒﻴّﺔ ﺑﻪ ﻻ ﻟﻪ وﻛﺎﻧﺖ‬
‫اﻟﻘﻄﺎﺑﺔ ﺣﻜًﻤﺎ ﻣﻦ أﺣﻜﺎﻣﻪ ﻓﻴﻜﻮن ﰲ اﻟﻮﻗﺖ اﻟﻮاﺣﺪ آﻻف ﻛﻠ ّﻬﻢ أﻗﻄﺎب‬
‫وﺣﻜﻢ اﳉﻤﻴﻊ ﺣﻜﻢ اﻟﻮاﺣﺪ ﻓﻴﺴﱠﻤﻮن واﺣًﺪا ﺑﺎﳌﻘﺎم وإن ﻛﺎﻧﻮا أﻋﺪاًدا‬
‫ﺑﺎﻷﺷﺨﺎص وﻣﻦ ﻫﺆﻻء ﻳﻜﻮن اﻟﺮﺳﻞ واﻟﻜّﻞ ﻣﻦ اﳌﺸﺎﻳﺦ أﻫﻞ اﻟﱰﺑﻴﺔ وﻫﻢ‬
.‫رﺳﻞ ﻟﻠﺨﻮاّص ﻓﺎﻓﻬﻢ‬
The most specific consideration is the levels of ascent of those who have
arrived at the station of halting and are on the second journey. These are the
people of subsistence after annihilation; the people of variegation in stability;
the people of differentiation of identity and the imprinting of the one by the
two. They are those who ascend to the Essence, whose extreme limit is the
reality of the axial saint. Thus they pass through the levels preceding the Chiefs,
then the Chiefs, then the Pegs and the two Leaders.436 When one is appointed
to reside through the reality of the axial saint, the level of the axial saint is
engendered by him, rather than for him, and axiality becomes one of his
properties, so that at any given moment he is thousandfold, each of whom is an
axial saint, and the property of all is the property of the one. Whereupon, these
are called “one” by virtue of station, even though they are multiple in terms of
individuals. The Messengers come, as well as the perfected shaykhs of spiritual
training, who are Messengers for the elite, from their number. So understand!

78.5 ٥،٧٨

‫وأّﻣﺎ ﻫﺬا اﻟﺬﻛﺮ ﻓﺈﻧ ّﻪ ﻧﺎﻓﻊ ﳌﻦ ﻏﻠﺐ ﻋﻠﻴﻪ اﻟﺘﻮاﺿﻊ ﰲ اﻟﺘﺼّﻮف ﻓﻴﺬﻛﺮه ﰲ‬
.‫ﺧﻠﻮﺗﻪ ﻓﻴﻨﺼﻠﺢ‬
This invocation is beneficial for those given to excessive humility in their Sufi
demeanor. It may be invoked in the spiritual retreat in order to be rectified.
 ‫ﺳﻮرة اﻟﺮﻋﺪ‬

‫‪The Surah of the Thunder‬‬

‫‪79.0‬‬ ‫‪٠،٧٩‬‬

‫وﻓﻴﻬﺎ ﺳﺘ ّﺔ أﲰﺎء‬
‫‪The Surah of the Thunder has six names.‬‬

‫اﲰﻪ اﳌﺪﺑ ّﺮ ﺗﺒﺎرك وﺗﻌﺎﱃ‬

‫‪Al-Mudabbir: The Governing‬‬

‫‪79.1‬‬ ‫‪١،٧٩‬‬

‫اﻧﻔﺮد ﺑﻪ اﻟﺒﻴﻬﻘﻲ وﺷﺎﻫﺪه ﻣﻦ ﺳﻮرة اﻟﺮﻋﺪ ﻗﻮﻟﻪ ﺗﻌﺎﱃ }ﻳَُﺪﺑِ ُّﺮ ٱ ْ َﻷْﻣَﺮ ﻳَُﻔِّﺼُﻞ‬
‫ّ‬
‫ٱْﻵﻳَِٰﺖ{ وﻣﻌﻨﻰ }ﻳَُﺪﺑِ ُّﺮ ٱ ْ َﻷْﻣَﺮ{ ﳛﻜﻤﻪ و}ٱْﻵﻳَٰﺖ{ اﻟﻌﻼﻣﺎت واﳌﺮاد ﻋﻼﻣﺎت‬
‫وﺣﺪاﻧﻴّﺔ اﳊّﻖ ﺳﺒﺤﺎﻧﻪ ﻓﻌﻼﻣﺎت وﺣﺪاﻧﻴّﺘﻪ ﻗﺪ ﻓّﺼﻠﻬﺎ ﺗﺪﺑﲑه اﻷﻣﺮ وﻟﻴﺲ اﳌﺮاد‬
‫ﺑﺎﻟﺘﺪﺑﲑ اﻟﺘﻔّﻜﺮ ﻓﺈّن ذﻟﻚ ﺷﻨﻴﻊ أن ﻳﻨَﺴﺐ إﱃ اﳊّﻖ ﺗﻌﺎﱃ ﻷﻧ ّﻪ ﻋﺎِﱂ ﻣﻦ ﻏﲑ‬
‫ﺗﻔّﻜﺮ ﻟﻜّﻦ ﺻﺪور ﻣﻮﺟﻮداﺗﻪ ﺗﻌﺎﱃ ﳏْﻜﻤﺔ ﻫﻮ اﳌﺮاد ﺑﺎﻟﺘﺪﺑﲑ وﻫﻮ ﺧﻄﺎب ﻟﻨﺎ‬
‫ﲟﺎ ﻧﺄﻟﻒ‪.‬‬
‫‪Only al-Bayhaqī mentions this as a divine name, from the verse: «He governs‬‬
‫‪the command and differentiates the signs».437 The meaning of «He governs the‬‬
command» is He presides over it. Moreover, these «signs» are marks; that is,
marks of the unity of the Real, and they are differentiated by His governance of
the command. Rational deliberation is not what is meant here by governance.
For it is absurd to ascribe such a thing to the Real, because He knows without
rational deliberation. Instead, what is meant by governance is the emergence of
existents in a well-designed fashion; it is a way of addressing us in a manner we
are familiar with.

79.2 ٢،٧٩

‫وﻻ ﻧﺸّﻚ ﰲ إﺗﻘﺎن ﻫﺬا اﻟﻌﺎﱂ وﻛﻮن اﳋﻠﻖ واﻷﻣﺮ ﻓﻴﻪ ﻣﺘﺴﺎوﻗﲔ ﻋﻠﻰ‬
‫ﻧﻈﺎم ﻳﻘﺘﻀﻲ أن ﻳﻜﻮن اﻟﻌﺎﱂ ﻋﻼﻣﺔ ﻋﻠﻰ اﳊّﻖ وﻟﺬﻟﻚ ﻗﺮن ﻗﻮﻟﻪ ﺗﻌﺎﱃ }ﻳَُﺪﺑِ ُّﺮ‬
{‫ٱ ْ َﻷْﻣَﺮ{ ﺑﻘﻮﻟﻪ }ﻳَُﻔِّﺼُﻞ ٱْﻵﻳَِٰﺖ{ واﻟﺘﻔﺼﻴﻞ ﰲ ﳏّﻞ ﻋﺎﱂ اﳋﻠﻖ و}ﻳَُﺪﺑِ ُّﺮ ٱ ْ َﻷْﻣَﺮ‬
‫ﻫﻮ ﰲ ﻋﺎﱂ اﻷﻣﺮ ﻗﺎل اﷲ ﺗﻌﺎﱃ }َأَﻻ ﻟ َُﻪ ٱْﳋ َﻠ ُْﻖ َوٱ ْ َﻷْﻣُﺮ ﺗََﺒﺎَرَك ٱﷲُ{ ﻓﺄّﻣﺎ‬
‫ﻋﺎﱂ اﳋﻠﻖ ﻓﻈﺎﻫﺮه ﺗﻌﻠ ّﻖ اﳌﺴّﺒﺒﺎت ﺑﺄﺳﺒﺎﺑﻬﺎ ﻇﺎﻫًﺮا وأّﻣﺎ ﻋﺎﱂ اﻷﻣﺮ ﻓﻮﺟﻮد‬
‫اﳊّﻖ ﻇﺎﻫًﺮا وﺑﺎﻃﻨ ًﺎ ﺑﺄﲰﺎﺋﻬﺎ وﺻﻔﺎﺗﻬﺎ وأﻓﻌﺎﳍﺎ ﻣﻦ ﺣﻴﺚ ﻣﺎ ﻫﻮ ﻣﻮﺟﻮد ﻣﻨﻪ‬
‫ذواﺗﻬﺎ ﻓﺎﶈﺠﻮﺑﻮن ﻳﺸﻬﺪون ﻋﺎﱂ اﳋﻠﻖ وأﻫﻞ اﻟﻜﺸﻒ ﻳﺸﻬﺪون ﻋﺎﱂ اﻷﻣﺮ‬
‫واﻟﺬاﺗﻴّﻮن ﻳﺸﻬﺪوﻧﻬﻤﺎ ﰲ ﻏﻴﺒﺔ ﻣﻨﻬﻤﺎ ﰲ إﺣﺎﻃﺔ ﻗﺪس اﻟﺬات ﻓﻠﻬﻢ ﺷﻬﻮد اﳋﻠﻖ‬
‫واﻷﻣﺮ ﻷﻧ ّﻬﻢ ﰲ ﺣﻀﺮة }ﺗََﺒﺎَرَك ٱﷲُ{ ﻣﻦ ﺣﻴﺚ ﻫﻮ ﻫﻮ وﰲ ﺿﻤﻦ ذﻟﻚ‬
.{‫ﺛﺒﻮت ﺣﻀﺮة ﻛﻮﻧﻪ }َرّب ٱﻟ َْﻌﺎ َ ِﳌَﲔ‬
Furthermore, we do not doubt the meticulous perfection of this world, or the
fact that in it the creation and the command concur according to an orderly
arrangement that entails this world is a mark of the Real. For this reason, He
links the assertion «He governs the command» with «He differentiates the
signs». The “differentiation” occurs in the realm of creation, whereas «He
governs the command» occurs in the realm of command. God says: «Verily the
creation and the command belong to Him; blessed is God».438 The manifest
effects of the realm of creation are connected to their causes outwardly. The
realm of command439 is the Real’s existence, both outwardly and inwardly,
through its names, qualities, and acts inasmuch as their essences exist through
Him. As such, veiled intellects witness the realm of creation, whereas those who
are unveiled witness the realm of command. For their part, those who are
absorbed in the Essence witness both, in their absence from them and within
the all-encompassing holy Essence. They witness the creation and the
command because they are in the presence of «Blessed is God» insofar as He is
He; and within «Blessed is God» is the immutability of the presence of Him as
«Lord of the worlds».440

79.3 ٣،٧٩

‫وﳌ ّﺎ ذﻛﺮ اﻟﺸﻴﺦ ﳏﻴﻲ اﻟﺪﻳﻦ ﺑﻦ اﻟﻌﺮﺑﻲ ﻗّﺪﺳﻪ اﷲ ﺗﺮﻗ ّﻲ اﻟﺴﺎﻟﻚ ﺑﺘﻘﻠﻴﺪ‬
ّ
‫اﻟﺸﺎرع وﺗﺮﻗ ّﻲ اﻟﻔﻴﻠﺴﻮف ﺑﻔﻜﺮه ﺟﻌﻞ ﻣﺒﻴﺖ اﳌﺘﺸّﺮع ﰲ اﻟﺴﻤﺎء اﻟﺪﻧﻴﺎ ﻋﻨﺪ‬
‫آدم ﻋﻠﻴﻪ اﻟﺴﻼم وﻣﺒﻴﺖ اﻟﻔﻴﻠﺴﻮف ﻋﻨﺪ اﻟﻘﻤﺮ ﺛّﻢ ذﻛﺮ اﻟﻘّﺼﺔ ﻛﻠ ّﻬﺎ وأّن‬
‫اﳌﺘﺸّﺮع ﻳﲋل ﰲ ﻛّﻞ ﲰﺎء ﻋﻨﺪ ﻧﱯ واﻟﻔﻴﻠﺴﻮف ﻋﻨﺪ ﻛﻮﻛﺐ ﺣﺘ ّﻰ ﺑﻠﻐﺎ إﱃ‬
ّ
‫اﻟﻌﻘﻞ اﻷّول ﻓﻮﻗﻒ اﻟﻔﻴﻠﺴﻮف ﻋﻨﺪه ﻷﻧ ّﻪ ﺑﻪ ﺳﻠﻚ وﺗﻌّﺪاه اﳌﺘﺸّﺮع إﱃ ﺣﻀﺮة‬
‫رﺑ ّﻪ ﻋّﺰ وﺟّﻞ ﻷﻧ ّﻪ ﺑﻪ ﺳﻠﻚ ﻓﻜﺎن اﻟﻔﻴﻠﺴﻮف أﺑًﺪا ﰲ ﻋﺎﱂ اﳋﻠﻖ واﳌﺘﺸّﺮع‬
.‫ﰲ ﻋﺎﱂ اﻷﻣﺮ وﻫﻤﺎ ﻣﺘﺠﺎوران ﻇﺎﻫًﺮا وﻣﺘﺒﺎﻳﻨﺎن ﺣﻘﻴﻘﺔ وﺑﺎﻃﻨ ًﺎ‬
When Shaykh Muḥyī l-Dīn ibn al-ʿArabī, may God sanctify him, mentions
how the wayfarer ascends by following the Lawgiver, and the philosopher
ascends by following rational thought, he designates the dwelling of the
Shariah-bound wayfarer in the lowest heaven with Adam, and the dwelling of
the philosopher in the moon. He goes on to detail this in its entirety, including
the fact that the Shariah-bound wayfarer pauses in every heaven at a Prophet,
while the philosopher pauses at a celestial object, until both attain the First
Intellect. The philosopher halts there because his wayfaring was through it,
whereas the Shariah-bound wayfarer goes beyond it to the presence of his
Lord, for his wayfaring was through Him. Thus, the philosopher always remains
in the realm of creation, while the Shariah-bound wayfarer is in the realm of
command. Both are outwardly parallel, but are distinct inwardly and in
truth.441

79.4 ٤،٧٩
‫وﺣﺪاﻧﻴّﺔ اﳊّﻖ ﻣﻦ ﺣﻴﺚ ﻳﻌﺮج‬ ‫واﻋﻠﻢ أّن ﻛّﻞ ﻇﻬﻮر ﻓﻔﻴﻪ ﻋﻼﻣﺔ ﻋﻠﻰ‬
‫ﻛّﻞ ﻗﺎﺋﻞ ﻫﻮ اﻟﻮاﺣﺪ ﺗﻌﺎﱃ إذ‬ ‫ذﻟﻚ اﻟﻈﻬﻮر ﺑﻘﻮﻟﻪ أﻧﺎ واﻟﻘﺎﺋﻞ أﻧﺎ ﻋﻨﺪ ﻗﻮل‬
‫اﻷﻣﺮ واﳋﻠﻖ ﻇﺎﻫﺮ وﻣﻨﻪ ﺗﻌّﲔ‬ ‫ﻻ ﻳﺴﺘﺤّﻖ اﻷﻧﺎﻧﻴّﺔ ﻏﲑه ﻓﺎﻟﺘﺪﺑﲑ ﺑﲔ ﻋﺎﱂ‬
‫ﺣﻘﻴﻘﺔ اﻻﺳﻢ اﳌﺪﺑ ّﺮ وﻳﻈﻬﺮ ﺣﻜﻢ‬ ‫اﻻﺳﻢ اﳌﺪﺑ ّﺮ ﺗﻌﺎﱃ وﻳﺪﺧﻞ اﻻﺳﻢ اﳊﻜﻴﻢ ﰲ‬
.‫اﳍﺎدي ﰲ ﺗﻔﺼﻴﻞ اﻵﻳﺎت‬
Moreover, each manifestation contains the mark of unity of the Real, insofar
as that manifestation ascends by the word “I,” and the one who says “I” within
each speaker is the One, for none other is worthy of selfhood but He.442 Thus,
governance between the realm of command and the realm of creation is
evident, and it is through the latter that the Governing becomes determined.
Furthermore, the Wise is included within the reality of the Governing, and the
property of the Guide manifests through the differentiation of the signs.

79.5 ٥،٧٩

‫وﻳﺼﻠﺢ ﻟﻠﺴﺎﻟﻚ ذﻛﺮ ﻫﺬا اﻻﺳﻢ إّﻻ أن ﳜﺎف ﻋﻠﻴﻪ اﻟﺸﻴﺦ ﻣﻦ ﻏﻠﺒﺔ‬
.‫ واﷲ أﻋﻠﻢ‬١‫اﻟﻮﺟﺪ‬
.‫ اﻟﺘﻮﺣﻴﺪ‬:‫ ج‬،‫ ب‬،‫ آ‬١
Invoking this name is suitable for the wayfarer, unless the shaykh fears that
he will be overwhelmed by ecstasy. And God knows best.

‫اﲰﻪ اﻟﻘّﻬﺎر ﺟﻠ ّﺖ ﻗﺪرﺗﻪ‬

Al-Qahhār: The All-Subjugating

80.1 ١،٨٠
‫اﺗ ّﻔﻖ ﻋﻠﻴﻪ اﻟﺒﻴﻬﻘﻲ واﻟﻐﺰاّﱄ وﱂ ﻳﺬﻛﺮه أﺑﻮ اﳊﻜﻢ وﺷﺎﻫﺪه ﻣﻦ ﺳﻮرة اﻟﺮﻋﺪ‬
‫ّ‬
‫ﻗﻮﻟﻪ ﺗﻌﺎﱃ }َوُﻫَﻮ ٱﻟ ْ َٰﻮِﺣُﺪ ٱﻟ َْﻘٰﱠﻬُﺮ{ واﻟﻘﻬﺮ اﻟﻐﻠﺒﺔ وﻣﺮاﺗﺐ ﻗﻬﺮه ﻻ ﲢﺼﻰ ﻓﺈّن‬
‫ﻣﻦ ُﻏﻠﺐ ﻓﺈّن اﳊّﻖ ﺗﻌﺎﱃ ﻫﻮ اﻟﻐﺎﻟﺐ اﻟﻘﺎﻫﺮ ﻟﻪ‪.‬‬
‫‪Al-Bayhaqī and al-Ghazālī agree it is a divine name, while Ibn Barrajān does not‬‬
‫‪mention it in his commentary. It occurs in the Surah of the Thunder in the‬‬
‫‪verse: «He is the One, the All-Subjugating».443 Subjugation is dominance, and‬‬
‫‪the levels of His dominance are innumerable, for when anyone is dominated, it‬‬
‫‪is God who dominates and subjugates him.‬‬

‫‪80.2‬‬ ‫‪٢،٨٠‬‬

‫وﻟﻴﺲ ﰲ اﻟﻮﺟﻮد اﻟﺬي ﻻ ﺗﺘﻨﺎﻫﻰ أﻧﻮاﻋﻪ ﻧﻮع إّﻻ وﻫﻮ ﻣﻘﻬﻮر ﻗﻬًﺮا ﳚﺪه‬
‫وﻻ ﳚﺪ ﻣﻨﻪ ﺑ‪‬ﺪا وﻟﻮ ﰲ اﳓﺼﺎره ﻓﺈّن اﻟﻮﺟﻮد ﻧﻔﺴﻪ ﻏﲑ ﻣﻨﺤﺼﺮ واﳌﻮﺟﻮد‬
‫ﻛﻴﻒ ﻛﺎن ﻓﻬﻮ ﻣﻨﺤﺼﺮ ﻣﻨﻘﻬﺮ ﻓﺮﺟﻮع اﳌﻮﺟﻮدات ﺑﺎﳌﻮت واﻟﻔﻨﺎء إﻟﻴﻪ ﺗﻌﺎﱃ‬
‫ﻗﻬﺮ واﻓﺘﻘﺎرﻫﻢ إﻟﻴﻪ ﻣﻊ اﺟﺘﻬﺎدﻫﻢ أن ﻳﺴﺘﻐﻨﻮا ﻗﻬﺮ وﺗﻮﻗ ّﻒ اﳌﺴﱠﺒﺒﺎت ﻋﻠﻰ‬
‫أﺳﺒﺎﺑﻬﺎ ﻫﻮ ﻣﻦ ﻗﻬﺮه ﳍﺎ إذ ﻻ ﺗﻘﺪر أن ﺗﻜﻮن واﺟﺒﺔ اﻟﻮﺟﻮد ﻣﻦ ﻏﲑ‬
‫ﺷﺮط واﻧﻘﻴﺎد اﻟﻌﻮاﱂ إﻟﻴﻪ ﺗﻌﺎﱃ ﻃﻮًﻋﺎ ﻫﻮ ﻗﻬﺮ ﻷﻧ ّﻪ ﻫﻮ اﻟﺬي ﺟﻌﻠﻬﺎ ﻃﺎﺋﻌﺔ‬
‫وﻇﻬﻮر ﻣﺎ ﺧﺎﻟﻒ ﻣﻨﻬﺎ ﺑﺎ ﺎﻟﻔﺔ ﻫﻮ ﻣﻦ ﻗﻬﺮه ﺗﻌﺎﱃ ﳍﻢ ﺣﺘ ّﻰ ﺧﺎﻟﻔﻮا ﻣﻦ‬
‫ﺟﻬﺔ أﻧ ّﻪ }ﻟِ َٰﺬﻟَِﻚ َﺧﻠ ََﻘُﻬْﻢ{ وﺷﻬﻮات اﻟﻨﻔﻮس واﻷﺟﺴﺎم وﻏﲑﻫﺎ ﻫﻮ ﻣﻦ ﻗﻬﺮه‬
‫ﺗﻌﺎﱃ ﳍﺎ ﺣﻴﺚ ﻏﻠﺒﻬﺎ ﻋﻠﻰ أن ﺗﻮَﺟﺪ ﻛﺬﻟﻚ ﻓﺈﻧ ّﻪ ﻟﻴﺲ ﻟﺸﻲء ﻣﻦ ﻧﻔﺴﻪ أن‬
‫ﻳﻈﻬﺮ ﲟﺎ أراد ﺑﻞ ﲟﺎ ﻳﺮاد ﻣﻨﻪ }َوُﻫَﻮ ٱﻟ َْﻘﺎِﻫُﺮ َﻓْﻮَق ِﻋَﺒﺎِدِه { واﻟﻔﻮﻗﻴّﺔ ﻋﻠّﻮ‬
‫ﻣﻌﻨﻮّي ﻻ ﺣّﺴﻲ وﻛّﻞ ﻗﺎﻫﺮ ﰲ اﻟﻮﺟﻮد ﻫﻮ ﻣﻘﻬﻮر ﺣﺘ ّﻰ ﰲ ﻛﻮﻧﻪ ﻗﺎﻫًﺮا ﱂ‬
‫ّ‬
‫ﻳﻜﻦ ﻗﺎﻫًﺮا ﻣﻦ ﺗﻠﻘﺎء ﻧﻔﺴﻪ ﺑﻞ ﻗُﻬﺮ ﻋﻠﻰ أن ﻳﺼﲑ ﻗﺎﻫًﺮا ﻓﺎﻟﻘﻬﺮ اﻹٰﳍﻲ‬
‫ّ‬
‫ﺷﺎﻣﻞ‪.‬‬
‫‪All the infinite species in existence find themselves subjugated. There is no‬‬
‫‪escape from their subjugation; even by the mere fact they are circumscribed.‬‬
‫‪For existence itself is not circumscribed, yet existents of all types are‬‬
‫‪circumscribed and subjugated. Thus, the return of existents to Him through‬‬
death and annihilation is subjugation. Despite their efforts to be independent,
their dependence on Him is subjugation. The confinement of effects to their
causes is from His subjugation, for they cannot be existentially necessary in an
unconditional manner. The willful submission of the worlds to Him is
subjugation because He made them obedient. The presence of those who are
disobedient is from His subjugation over them, in that they are disobedient, for
«this is why He created them».444 The appetites of the souls, the bodies, and
others are from His subjugation inasmuch as He compels them to exist in that
way. For nothing manifests itself in the way that it wills, but rather in the way
that is willed for it. «He is the subjugator above His servants».445 “Above” here
is meant in a supersensory, not spatial, sense. Furthermore, every subjugator in
existence is subjugated even by the fact that he is a subjugator. For he is not a
subjugator of his own accord, but rather is compelled to be one. Thus, divine
subjugation is all-encompassing.

80.3 ٣،٨٠

‫وﺑﺎﳉﻤﻠﺔ ﻓﻤﻦ ﻋﻠﻢ أّن اﳌﻮﺟﻮد ﻣﻨﻘﻬﺮ اﻟﻮﺟﻮد ﻓﻘﺪ ﻋﺮف اﳌﻘﺼﻮد واﻟﻮﺟﻮد‬
‫ﻫﻮ اﻟﺬي ﻫﻮ ﰲ اﳋﺎرج واﻟﺪاﺧﻞ واﶈﻴﻂ اﻟﺬي ﻻ ﳛﺎط ﺑﻪ وﻗّﻮﺗﻪ ﻫﻲ‬
‫اﻟﻘﺎﻫﺮة ِﳌﺎ ﻇﻬﺮ ﺑﻬﺎ ﻣﻦ وﺟﻮدﻫﺎ وﻫﺬه اﻟﻘّﻮة اﻟﻘّﻬﺎرة ﻫﻲ ﻣﻨﻘﻬﺮة أﻳًﻀﺎ ﻟﻪ‬
‫ﺗﻌﺎﱃ ﻣﻦ ﺟﻬﺔ اﻧﻔﻌﺎﻟﻴّﺔ وﺟﻮده ﻟﺘﻈﻬﺮ ﻓﻴﻬﺎ أﺣﻜﺎم اﻟﻘّﻬﺎرﻳ ّﺔ ﻓﺼﺎر اﳌﻨﻔﻌﻞ‬
‫ﻣﻘﻬﻮًرا ﻟﻜﻦ ﻟﺬاﺗﻪ وﻫﻮ ﻗﻬﺮ ﻳﺼّﲑ اﳌﻨﻔﻌﻞ ﲟﻌﻨﻮﻳ ّﺘﻪ ﻓﺎﻋًﻼ ﰲ اﻟﻔﺎﻋﻞ ﰲ أن‬
‫ﻼ وﻏﻴﺒًﺎ وﺷﻬﺎدة ﻓﺎﻟﻘﻬﺮ ﻳﺪﺧﻞ‬‫ﻳﺼﲑ ﻓﺎﻋًﻼ ﻓﺎﻟﻘﻬﺮ ﻋﺎّم ﻓﺮًﻋﺎ وأﺻًﻼ وﺟﺰًءا وﻛ‬
.‫ﰲ اﻻﺳﻢ اﶈﻴﻂ‬
In short, whoever knows that all existent things are in a state of existential
subjugation understands what is meant. Existence, moreover, is what is both in
the external and the internal realm. It is the circumference that cannot be
circumscribed. Its power subjugates all things that become manifest through its
existence. This all-subjugating power, moreover, is itself subjugated by God
with regard to its receptivity of His being in order for the properties of
subjugation to become manifest within it. Thus, that which is being acted upon
becomes subjugated, but through its own essence, and that is a subordination
that turns the passive subject into an active agent which acts upon another
active agent, making it active. Subordination is thus universal, and it includes
the branch and the root, the part and the whole, the visible and the invisible.
Subjugation thus pertains to the Encompassing.

80.4 ٤،٨٠

‫واﻋﻠﻢ أّن رﺟﻮع اﻻﺳﻢ اﻟﻘّﻬﺎر ﺑﺎﻟﺬات ﻟﻼﺳﻢ اﷲ ﻣﻦ ﺟﻬﺔ أﻧ ّﻪ ﻣﺮﺗﱯ وأّﻣﺎ‬
ّ
‫را ﻻ ﺑﺎﻟﺬات‬‫ﺑﺎﻋﺘﺒﺎر ﺑﻌﺾ اﻟﻈﻬﻮرات اﻟﻮﺟﻮدﻳ ّﺔ ﻛﻤﺎ ﻳﻔﺮط اﻟﻨﺎﻓﻊ ﻓﻴﺼﲑ ﺿﺎ‬
‫ﺑﻞ ﺑﺎﻟﻌﺮض ﻓﺎﻟﻘّﻬﺎر ﰲ ﺗﻠﻚ اﻟﺮﺗﺒﺔ راﺟﻊ إﱃ اﻻﺳﻢ اﻟﺮﺣﻢـٰن وﻳﺘﺪاﺧﻞ اﻻﲰﺎن‬
‫ﰲ اﻹﺣﺎﻃﺔ ﻓﻴﺼﲑ اﻟﻘّﻬﺎر ﳏﻴﻄًﺎ ﺑﻬﻤﺎ ﻣﻦ ﺣﻴﺚ اﻟﺬات وﻣﻦ اﻟﻘّﻬﺎرﻳ ّﺔ اﻹٰﳍﻴّﺔ‬
.‫ﻗﻬﺮ اﻟﺘﻮﺣﻴﺪ ﻟﻠﺸﺮك ﰲ أﻃﻮار ﺷﻬﻮد أﻫﻞ اﳌﻌﺎرف وأﻫﻞ اﳌﻮاﻗﻒ‬
Because it pertains to the ranks, the All-Subjugating returns to the Essence
through Allāh. However, with regard to certain manifestations of existence—
such as when an excess of benefit becomes harmful in an accidental, not
essential, manner—then at that level the All-Subjugating derives from the All-
Merciful, and the two names interpenetrate in their universal encompassment.
Thereupon, the All-Subjugating encompasses both names with respect to the
Essence. One aspect of divine subjugation is the subjugation of monotheism
over polytheism at the stages of witness by the people of the sciences of direct
recognition and those who have arrived at the station of halting.

80.5 ٥،٨٠

‫وﺧﺎّﺻﻴّﺔ ﻫﺬا اﻟﺬﻛﺮ ﻳﺮﺟﻊ إﱃ ﺳﻠﻮك اﳌﻠﻮك واﳉﺒﺎﺑﺮة ﻓﺈﻧ ّﻬﻢ إذا ذﻛﺮوه‬
.‫ﲨﻌﻬﻢ ﻋﻠﻰ اﳊّﻖ واﷲ أﻋﻠﻢ‬
The special characteristic of this invocation relates to the spiritual wayfaring
of kings and tyrants. For, when they invoke this name, it brings them back to
the Real. And God knows best.

‫اﲰﻪ اﻟﻜﺒﲑ ﺗﺒﺎرك وﺗﻌﺎﱃ‬

 Al-Kabīr: The Great

81.1 ١،٨١

‫ﻫﺬا اﻻﺳﻢ اﻟﻜﺮﻳﻢ ﻣﺘ ّﻔﻖ ﻋﻠﻴﻪ ﺑﲔ اﻷﺋّﻤﺔ اﻟﺜﻼﺛﺔ وﺷﺎﻫﺪه ﻣﻦ ﺳﻮرة اﻟﺮﻋﺪ‬
‫ﻗﻮﻟﻪ ﺗﻌﺎﱃ } َٰﻋِﻠُﻢ ٱﻟ َْﻐﻴِْﺐ َوٱﻟﱠﺸ َٰﻬَﺪِة ٱﻟ َْﻜِﺒُﲑ{ واﻋﻠﻢ أّن اﻟﻜﺒﲑ ﻫﻨﺎ ﲟﻌﻨﻰ‬
‫اﻟﻌﻈﻴﻢ وﻣﻨﻪ ﻳُﺸﺘّﻖ اﻟﻜﱪﻳﺎء وﻫﻮ ﻟﻪ ﺗﻌﺎﱃ ﻻ ﻟﻐﲑه وذﻟﻚ ﻷّن ﻛّﻞ ﻋﻈﻤﺔ‬
‫ﲋه ﻋﻦ أن‬ ّ ‫ﻧ ُﺴﺒﺖ إﱃ ﻋﻈﻴﻢ اﺳﺘﺤﻘّﻬﺎ ﺗﻌﺎﱃ ﻷّن وﺟﻮده ﻋﲔ وﺟﻮدﻫﺎ وﺗ‬
.‫ﻳﻜﻮن وﺟﻮدﻫﺎ ﻋﲔ وﺟﻮده‬
The three eminent scholars agree it is a divine name. It occurs in the Surah of
the Thunder in the verse: «Knower of the unseen and the seen, the Great».446
Moreover, the Great here means the Magnificent. Self-grandeur (kibriyāʾ) is
derived from the Great (al-Kabīr) and it belongs only to Him. After all, the
magnificence that is ascribed to anything magnificent belongs rightfully to God,
since His existence is identical with its existence, though its existence is not
identical with His transcendent existence.

81.2 ٢،٨١

‫ﺛّﻢ إّن ﻟﻪ ﺗﻌﺎﱃ اﻟﻜﱪﻳﺎء ﻣﻄﻠﻘ ًﺎ أّﻣﺎ إن اﻋﺘﱪت اﻟﺬات ﻓﺎﻧﻔﺮادﻫﺎ ﺑﻮﺟﻮب‬
‫وﺟﻮدﻫﺎ ﺑﻬﺎ ﻻ ﺑﻐﲑﻫﺎ ﻋﻈﻤﺔ وﻛﱪﻳﺎء ﻻ ﻳﺸﺎَرك ﻓﻴﻪ وﻛﺬﻟﻚ إن اﻋﺘﱪت‬
‫ﺻﻔﺘﻬﺎ ﻓﺈّن اﻋﺘﺒﺎرات اﻟﺼﻔﺎت إّﻣﺎ ﻣﺮﺗﺒﻴّﺔ وإّﻣﺎ وﺟﻮدﻳ ّﺔ ﻓﺎﳌﺮﺗﺒﻴّﺔ ﳍﺎ ﻣﻦ ﻗﺒﻞ‬
.‫اﻻﺳﻢ اﷲ وأّﻣﺎ اﻟﻮﺟﻮدﻳ ّﺔ ﻓﻤﻦ ﻗﺒﻞ اﻻﺳﻢ اﻟﺮﺣ ٰﻢـن‬
Furthermore, to Him belongs unconditional greatness. If you consider the
Essence, then the singularity of Its necessary existence within Itself, and not
through anything other than Itself, is a quality of magnificence and greatness
that is not shared by anyone. Likewise, if you consider Its qualities, they either
pertain to rank or to existence. The qualities of rank are from Allāh, whereas
the qualities of existence are from the All-Merciful.
 81.3 ٣،٨١

‫وﻟﻪ ﺗﻌﺎﱃ اﻟﻜﱪﻳﺎء ﰲ ﻣﻌﺎﻧﻲ ﺻﻔﺎﺗﻪ اﳊﺴﻨﻰ ﻓﻠﻪ اﻟﻌﻈﻤﺔ ﰲ اﻻﺳﻢ اﷲ‬
‫ﻣﻦ ﺟﻬﺔ أّن اﻟﻌﻘﻮل ﻣﻮّﳍﺔ ﻓﻴﻪ وﻟﻪ اﻟﻌﻈﻤﺔ ﻣﻦ ﻗﺒﻞ اﻻﺳﻢ اﻟﺮﺣﻢـٰن ﻣﻦ ﺟﻬﺔ‬
‫وﺟﻮد ﻛّﻞ ﻋﻈﻴﻢ وﻋﻈﻤﺔ اﻟﻮﺟﻮد أﻳًﻀﺎ وﻟﻜّﻞ ﺻﻔٍﺔ ﻋﻈﻤﺔ ﻳﻌﺘَﱪ ﻓﻴﻬﺎ اﻻﺳﻢ‬
‫ وﻟﻪ اﻟﻜﱪﻳﺎء ﻣﻦ ﺟﻬﺔ أﲰﺎﺋﻪ ﻣﻦ ﺟﻬﺔ أﻧ ّﻪ ﻻ ﻳﻘﻊ اﺳﻢ إّﻻ‬.‫اﻟﻜﺒﲑ ﺗﻌﺎﱃ‬
.‫ﻋﻠﻴﻪ ﻟﻐﻠﺒﺘﻪ ﻋﻠﻰ اﻟﻮﺟﻮد واﺳﺘﺌﺜﺎره ﺑﻪ‬
He also possesses greatness within the pure meanings of His beautiful
qualities. Thus, He possesses magnificence within Allāh in regard of the fact
that intellects are utterly confounded in Him. He possesses greatness,
moreover, in view of the All-Merciful through the existence of all magnificent
things, as well as the magnificence of existence. Each quality possesses a quality
of magnificence in which the Great can be taken into account. He possesses
greatness in His names too, in that all names are affected by it, for it dominates
existence, and because existence displays its traces.447

81.4 ٤،٨١

‫واﻷﲰﺎء واﻟﺼﻔﺎت واﻷﻓﻌﺎل إذا ﻧ ُﺴﺒﺖ إﻟﻴﻪ ﻣﻦ اﻟﻮﺟﻪ اﻟﺬي ﻳﺸﻬﺪه أﻫﻞ‬
‫اﷲ ﻛﺎﻧﺖ ﻛﻠ ّﻬﺎ ﻛﱪﻳﺎء وﻋﻈﻤﺔ وﻫﺬا اﳌﺸﻬﺪ ﺻﻌﺐ ﲰﺎﻋﻪ ﻋﻠﻰ اﻟﻌﻘﻮل‬
‫اﶈﺠﻮﺑﺔ أّﻣﺎ اﻟﻌﻘﻮل اﻟﱵ ﻛﺎﻧﺖ ﻋﲔ ﻣﻌﻘﻮﳍﺎ ﻓﺈﻧ ّﻬﺎ ﻻ ﺗﺮى ﻏﲑه وﺗﻌﺮف وﺟﻪ‬
‫اﻟﻜﱪﻳﺎء ﻓﻴﻪ وﻟﺬﻟﻚ ﻻ ﻳﺼﻐﺮ ﻋﻨﺪ اﻟﻌﺎرﻓﲔ ﺷﻲء ﺑﻞ ﻳﺮون اﳌﻮﺟﻮدات ﺑﻌﲔ‬
‫اﻟﺘﻌﻈﻴﻢ ﻟﻈﻬﻮر اﻟﻌﻈﻴﻢ ﺑﻬﺎ ﻓﺈن ﺿﻌﻔﺖ ﻋﻦ ﲰﺎع ﻫﺬا ﻓﺒﻈﻬﻮرﻫﺎ ﺑﺎﻟﻌﻈﻴﻢ‬
‫ﺗﻌﺎﱃ ﻓﻬﻮ اﻟﻜﺒﲑ ﺟّﻞ ﺟﻼﻟﻪ وﺗﻘّﺪس ﻋّﻤﺎ ﻳﺘﻮّﻫﻢ اﶈﺠﻮب ﻣﻦ ﻟﻮازم ﻫﺬا‬
.‫اﻟﻜﻼم ﰲ ذﻫﻨﻪ اﻟﻨﺎﻗﺺ ﻋﻦ اﻟﻜﻤﺎل‬
When the names, qualities, and acts are ascribed to Him in terms of what
God’s folk witness, then they are entirely great and magnificent. This
contemplative station is difficult for the puny-minded. Intellects that are
identical with their intelligible objects see only Him, and they recognize the
greatness therein. For this reason, the recognizers consider nothing to be low in
rank. Rather they view everything as magnificent because the Magnificent
becomes manifest therein. When they are too weak to hear this, it is because of
their manifestation through the Magnificent. Thus He is the Great, and He is
hallowed beyond the putative implications of this discussion within limited
veiled minds.

81.5 ٥،٨١

‫ورأى اﻻﺳﻢ اﻟﻜﺒﲑ ﺟّﻞ‬ ‫ﻓﻤﻦ ﻛﺎن ﻣﻦ أﻫﻞ اﳌﺸﻬﺪ ﻋﻈّﻢ ﻛّﻞ ﺷﻲء‬
‫أﻗﺴﺎم أن ﻳﻼﺣﻆ ﻛﱪﻳﺎء‬ ‫ﺟﻼﻟﻪ وإن ﱂ ﻳﻜﻦ ﻣﻦ أﻫﻞ ﻫﺬا اﳌﺸﻬﺪ ﻓﺄﻗّﻞ‬
‫ﲰﻲ‬ّ ‫ذﻟﻚ اﻟﻜﺒﲑ ﻣﺎ ﺑﻪ‬ ‫اﻟﻜﺒﲑ ﻋﻨﺪ رؤﻳﺔ ﻛّﻞ ﻛﺒﲑ ﻓﺈﻧ ّﻪ ﺗﻌﺎﱃ ﻫﻮ ﻣﻌﻄﻲ‬
‫ﻫﻮ اﻟﻜﺒﲑ ﻋﻨﺪ ﻛّﻞ ﻛﺒﲑ‬ ‫ﲑا وﻣﻌﻄﻲ اﻟﻌﻈﻤﺔ أﻋﻈﻢ ﻣﻦ اﳌﻌﻄﻰ ﻓﺎﷲ ﺗﻌﺎﱃ‬ ً ‫ﻛﺒ‬
.‫وﻗﺒﻠﻪ وﺑﻌﺪه وﰲ اﻟﺸﻬﻮد ﻫﻮ وﺣﺪه‬
The people of this contemplative station proclaim the magnificence of all
things and see the Great. For those who are not the people of this
contemplative station, the lowest category is beholding the grandeur of the
Great upon seeing anything great. For it is He who bestows greatness on that
thing, and the bestower of magnificence is more magnificent than its recipient.
Thus, He is the Great along with, before, and after all the great ones. In
witnessing, however, He is alone.

81.6 ٦،٨١

‫ﻳﻌﲏ أّن اﻟﻌﺎﱂ ﻫﻮ‬ ‫وﻟﻘﺪ ﻋﺠﺰ ﻣﻦ ﻇّﻦ أّن اﻟﻌﺎﱂ ﻛﺒﲑ وﻫﻮ ﺻﻐﲑ إذ ﻫﻮ‬
‫ﻛﱪﻳﺎء اﷲ ﺗﻌﺎﱃ‬ ‫ﻫﺬه اﻷﻓﻼك وﻣﺎ اﺷﺘﻤﻠﺖ ﻋﻠﻴﻪ وﻟﻮ ﻛﺎن ﻛﺬﻟﻚ ﳌﺎ ﻛﺎﻧﺖ‬
‫ﺑﻞ ﻋﻈﻤﺔ اﻟﻜﺒﲑ‬ ‫اﻟﻌﺎﺋﺪة إﻟﻴﻪ ﻣﻦ اﻟﻌﺎﱂ إّﻻ ﺑﻘﺪر ﻫﺬا اﻟﻌﺎﱂ اﶈﺼﻮر ﻛّﻼ‬
.‫ﺳﺒﺤﺎﻧﻪ ﻏﲑ ﻣﺘﻨﺎﻫﻴﺔ ﰲ ﻛّﻞ آن‬
Weak is he who supposes the cosmos is great and he is small. For he supposes
that the cosmos consists of the spheres and all that they contain. But if that
were the case, then the divine greatness attributable to God from the cosmos
would be restricted to the limited measure of this cosmos. Far from it! The
magnificence of the Great—glory be!—is infinite in every sense.

81.7 ٧،٨١

‫واﻋﻠﻢ أّن ﻫﺬا اﻻﺳﻢ ﻳﺄﻣﺮ اﻟﺸﻴﺦ ﺗﻠﻤﻴﺬه أن ﻳﺬﻛﺮه إذا ﻏﻠﺐ ﻋﻠﻴﻪ ﲡﻠ ّﻲ‬
.‫اﻟﻘﺮب وﺧﺎف ﻋﻠﻴﻪ اﻟﻮﻟﻪ ﻣﻨﻪ واﷲ أﻋﻠﻢ‬
The shaykh instructs his disciple to invoke this name when overwhelmed by
a disclosure of His proximity, fearing that the disciple may lose his mental
stability. And God knows best.

‫اﲰﻪ اﳌﺘﻌﺎل ﺟّﻞ وﻋﻼ‬

Al-Mutaʿālī: The Transcendent

82.1 ١،٨٢

‫اﺗ ّﻔﻖ ﻋﻠﻴﻪ اﻟﻐﺰاّﱄ واﻟﺒﻴﻬﻘﻲ وﱂ ﻳﺬﻛﺮه أﺑﻮ اﳊﻜﻢ وﺷﺎﻫﺪه ﻣﻦ ﺳﻮرة اﻟﺮﻋﺪ‬
ّ
.{‫ﻗﻮﻟﻪ }َﻋﺎِﱂ ُ ٱﻟ َْﻐﻴِْﺐ َوٱﻟﱠﺸَﻬﺎَدِة ٱﻟ َْﻜِﺒُﲑ ٱْﳌ ُﺘََﻌﺎِل‬
This name is agreed upon as divine by al-Ghazālī and al-Bayhaqī but is not
mentioned by Ibn Barrajān. It occurs in the Surah of the Thunder in the verse:
«Knower of the unseen and the visible, the Great, the Transcendent».448

82.2 ٢،٨٢

‫وﻋﻠّﻮه ﺗﻌﺎﱃ ﰲ ذاﺗﻪ ﻣﻌﻨﻮّي وﰲ ﺑﻌﺾ أﻃﻮار ﻣﺘﺠﻠ ّﻴﺎﺗﻪ ﺣّﺴﻲ واﳊّﺴﻲ‬
ّ ّ
‫ﻫﻮ ﻣﻦ ﻟﻮاﺣﻖ اﲰﻪ اﻟﻈﺎﻫﺮ وﺑﻬﺬا اﻻﻋﺘﺒﺎر ﻫﻮ ﺗﻌﺎﱃ ﻳُﺮى ﻟﻜﻦ ﺑﻌﻴﻨﻪ ﻻ‬
‫ﺑﻌﲔ اﻟﺮاﺋﻲ }َﻻ ﺗُْﺪِرﻛُُﻪ ٱ ْ َﻷﺑ َْﺼﺎُر{ وﻫﻲ أﺑﺼﺎرﻧﺎ ﻓﺈذا ﻛﺎن ﲰﻌﻨﺎ وﺑﺼﺮﻧﺎ‬
.‫رأﻳﻨﺎه ﺑﻪ رؤﻳﺔ ﺑﺼﺮ ﻫﻮ ﺑﺼﺮه ﻷﻧ ّﻪ اﻟﺒﺼﲑ ﺳﺒﺤﺎﻧﻪ‬
 His transcendence within His Essence is supersensory; at certain stages of
His disclosure it is sensory. The sensory aspect pertains to the Manifest, for
from this perspective God is visible, but through His own eyes, not through the
eyes of the seer. «Sight does not perceive Him»449—that is, our sight—but
when He is our hearing and our seeing, then we see Him with a vision that is
His, because He is the Seeing.

82.3 ٣،٨٢

‫وﰲ ﻫﺬا اﳌﻌﻨﻰ ﻧﻈﻢ وﻣﻨﻪ ﻗﻮﱄ‬

‫ﻳَُﺪﱡل َﻋﻠ َﻴِْﻪ ِﻣﻨَْﻚ ُﺣْﺴٌﻦ ُﻣَﻘﻴﱠُﺪ‬ ‫َوﻟ َْﻮ َﱂ ْ ﻳَُﻜْﻦ َﻣْﻌَﻨﺎَك ِﰲ ٱﻟ َْﻜْﻮِن‬
‫ُﻣﻄْﻠ َﻘ ًﺎ‬
ِ
‫ﻒ‬
َ ْ‫َوَﻣْﻦ َﱂ ْ ﺗَُﺸﺎﻫْﺪ َﻋﻴُْﻨُﻪ ﻛَﻴ‬ َ َ ‫َﳌ َﺎ َأﺑ َْﺼَﺮْت َﻋ ْ ٌﲔ‬
ً ‫ﲨﺎﻟ ََﻚ َﺟْﻬَﺮة‬
‫ﻳَْﺸَﻬُﺪ‬

To this effect, I wrote the following verses:

If Your absolute reality
could not be indicated by delimited beauty
No eye would ever see Your beauty,
for how can a blind eye ever see?450

82.4 ٤،٨٢

‫ﻓﺎﳌﺘﻌﺎﱄ ﺳﺒﺤﺎﻧﻪ ﻟﻪ اﻟﻌﻠّﻮ ﺑﺎﻻﻋﺘﺒﺎرات اﻟﱵ ﻻ ﺗﺘﻨﺎﻫﻰ وﰲ اﻻﺳﻢ اﳌﺘﻌﺎﱄ‬

‫ﻣﻌﻨﻰ اﻻﺳﻢ اﳌﺘﻜّﱪ وﻣﻌﻨﻰ اﻻﺳﻢ اﻟﻘّﺪوس وﻣﻌﻨﻰ اﻻﺳﻢ اﻟﻌﺰﻳﺰ ﲟﻌﻨﻰ اﻻﻣﺘﻨﺎع‬
ِ ‫وﻓﻴﻪ ﻣﻌﻨﻰ }ﺳﺒﺤﻦ ٱ‬
.‫ﷲ َﻋﱠﻤﺎ ﻳُْﺸِﺮﻛُﻮَن{ ﻓﻴﺪﺧﻞ ﻓﻴﻪ اﻻﺳﻢ اﻟﻮاﺣﺪ‬ َ َٰ ْ ُ
Thus, the Transcendent possesses transcendence from an infinity of
perspectives. Moreover, the Transcendent comprises the meaning of the
Proud, and the meaning of the Holy, and the meaning of the Mighty in the
sense of impregnability. It also comprises the meaning of the verse: «God be
glorified above what they associate»,451 and therefore the One is included
within it.
 82.5 ٥،٨٢

‫وﻳﺪﺧﻞ ﻓﻴﻪ اﻻﺳﻢ اﻟﻜﺒﲑ ﺳﺒﺤﺎﻧﻪ ﻣﻦ ﺣﻘﻴﻘﺔ ﻗﻮﻟﻪ اﷲ أﻛﱪ ﺧﺼﻮًﺻﺎ ﰲ‬

‫ﺗﻜﺒﲑة اﻹﺣﺮام ﻓﺈﻧ ّﻬﺎ ﺗﺼﺤﺐ ﻇﻬﻮر وﺻﻒ اﻟﻌﺒﻮدﻳ ّﺔ ﻟﻠﺤّﺲ ﻣﻦ اﳌﺼﻠ ّﻲ ﻓﻴﺘﻌﺎﱃ‬
‫ﲋﻟﻪ ﻋﻨﺪﻣﺎ ﻳﺼﻠ ّﻲ ﻓﻴﻘﻮم ﺑﻮﺻﻒ ﻋﺒﺪه‬ ّ ‫ﺳﺒﺤﺎﻧﻪ ﻋﻦ وﺻﻒ اﻟﻌﺒﻴﺪ إّﻻ ﰲ ﺗ‬
‫وﺟﻮًدا وﻳﻈﻬﺮ ﺣﻴﻨﺌﺬ اﻻﺳﻢ اﳌﺘﻌﺎﱄ ﻟﻠﻌﻴﺎن ﰲ وﺻﻒ اﻟﻜﻴﺎن وﻳﻜﻮن اﻟﻌﻠّﻮ ﰲ‬
‫ﻫﺬه اﳌﺮﺗﺒﺔ ﻋﻦ اﺳﺘﺌﺜﺎره ﺑﻮﺻﻒ ﻛّﻞ ذي وﺻﻒ ﺣﺘ ّﻰ ﻻ ﻳﻜﻮن ﻏﲑه‬
‫اﳌﻮﺻﻮف ﻓﻬﻮ ﺗﻌﺎﻟﻴﻪ ﺳﺒﺤﺎﻧﻪ ﻋﻦ أن ﻳﺸﺎَرك ﰲ ﺣﻘﻴﻘﺔ اﻟﻮﺣﺪاﻧﻴّﺔ وﻟﺬﻟﻚ‬
ِ ‫ﲢﻘّﻖ ﻋﻨﺪﻧﺎ ﻗﻮﻟﻪ }ﺳﺒﺤﻦ ٱ‬
.{‫ﷲ َﻋﱠﻤﺎ ﻳُْﺸِﺮﻛُﻮَن‬ َ َٰ ْ ُ
Furthermore, the Great is included within it with respect to the reality of the
expression “God is Greater” (Allāhu akbar). This is especially so when the
phrase is pronounced upon entering into the ritual prayer, for it goes hand in
hand with the tangible manifestation of the quality of servanthood upon the
person who is praying. God then transcends the quality of His servants, except
with respect to His descent when they pray. He then assumes the description
attributed to Him by His servant existentially, and at that moment the
Transcendent manifests to the eye through the quality of his being. God’s
transcendence in this level lies in His sole claim to the qualities that are
attributed to every qualified thing, such that He alone is qualified by a quality.
Such is His transcendence beyond sharing in the reality of His oneness. In this
way, we realize His words: «God be glorified above what they associate».

82.6 ٦،٨٢

‫ﻓﺎﳌﺘﻌﺎﱄ ﻋﻦ اﻟﺸﺮك ﻫﻮ أن ﻳﻈﻬﺮ ﺑﺎﻷوﺻﺎف وﻛﻴﻒ ﻻ ﻳﻈﻬﺮ ﺑﻮﺟﻮد‬

‫اﻟﺼﻔﺎت ﻣﻦ اﺳﺘﺄﺛﺮ ﺑﻈﻬﻮر وﺟﻮد اﻟﺬوات ﺣﺘ ّﻰ ﻳﻜﻮن ﻫﻮ اﳌﺘﻌّﲔ وﳐﻠﻮﻗﺎﺗﻪ‬
‫ﻫﻲ اﻟﺘﻌﻴّﻨﺎت وﻫﻲ ﻋﺪﻣﻴّﺎت ﰲ أﻧﻔﺴﻬﺎ وﰲ اﻋﺘﺒﺎر ﻗﻴﺎﻣﻬﺎ ﰲ اﻟﺬﻫﻦ ﻫﻲ‬
.‫وﺟﻮدﻳ ّﺎت‬
‫َﳎَﺎٌل ﻟَِﺸﻴِْﺌﻴﱠٍﺔ َﻏ ْ ِﲑِه‬ ‫َﻣْﻌَﻨﻰ‬ ‫ﺗََﺼﺎِرﻳِﻒ‬ ‫ِﰲ‬ ‫َﻓﻤﺎ‬
ِ‫ٱﻟ ْ َﻮﺟﻮد‬
ُ ُ
 ‫َﻣَﺪى‬ ‫ِﰲ‬ ‫ﺗََﻌﻴﱡِﻨِﻪ‬ ‫ِﻣﻨُْﻪ‬ ‫ٱﻟ ﱠِﺬي‬ ‫ِإﱠﻻ‬ ‫ِﻓﻴِﻪ‬ ‫َوَﻻ‬
‫َﺳ ْ ِﲑِه‬ ‫ِﰲ‬

Thus, His transcendence beyond partnership is to be made manifest through

the qualities. And how could He not become manifest through the existence of
qualities, when He is the One who has sole claim to the manifestation of the
existence of essences? For He is the One who determines, while His creatures
are but determinations, and are nonexistent in themselves, and only seem to
exist because of their conception in the mind.
In the vicissitudes of the realm of existence
there is no room for the thing-ness of other-than-He.
All things therein come from Him,
as variegated as they are throughout the course of their journey.452

82.7 ٧،٨٢

‫وﻫﺬا اﻻﺳﻢ ﻣﺜﻞ اﻟﻜﺒﲑ ﰲ ﻛﻮﻧﻪ ﻳﻨﻔﻊ ﻣﻦ ﻏﻠﺒﻪ اﻟﻘﺮب وﻛﺎد ﻳﻮّﳍﻪ ﻓﺈذا‬
.‫ذﻛﺮه ﻋﺎد إﱃ اﳊّﺲ واﷲ أﻋﻠﻢ‬
This name is similar to the Great in that it benefits those who are
overwhelmed by divine proximity to the point that they nearly lose their
balance. When they invoke it, they return to their senses. And God knows best.

‫اﲰﻪ اﻟﻮاﻗﻲ ﺑﻪ اﻟﻌﺼﻤُﺔ وﻣﻨﻪ اﻟﺮﲪﺔ‬

Al-Wāqī: The Protector

83.1 ١،٨٣

ِ ‫اﻧﻔﺮد ﺑﻪ اﻟﺒﻴﻬﻘﻲ وﺷﺎﻫﺪه ﻣﻦ ﺳﻮرة اﻟﺮﻋﺪ ﻗﻮﻟﻪ ﺗﻌﺎﱃ }وﻣﺎ َﳍﻢ ِﻣﻦ ٱ‬
‫ﷲ‬ َّ ُ ََ ّ
‫ِﻣﻦ َواٍق{ ﻣﻊ أّن ﻫﺬه اﻵﻳﺔ ﻻ ﺗﺸﻬﺪ ﺑﺄّن ﻫﺬا اﻻﺳﻢ ﻣﻦ أﲰﺎﺋﻪ ﺗﻌﺎﱃ‬
‫ﻓﺘﺄّﻣﻠﻬﺎ ﲡﺪ ذﻟﻚ ﻏﲑ أﻧ ّﻪ ﻣﻦ أﲰﺎﺋﻪ ﺗﻌﺎﱃ ﰲ ﻗﻮﻟﻪ }َﻓَﻮﻗَٰىُﻬُﻢ ٱﷲُ َﺷﱠﺮ َٰذﻟَِﻚ‬
.‫ٱﻟ َْﻴْﻮِم{ وﻫﻮ ﲟﻌﻨﻰ اﳊﻔﻴﻆ واﳊﺎﻓﻆ وﻗﺪ ﺗﻘّﺪم ذﻛﺮﻫﻤﺎ‬
Only al-Bayhaqī cites it as a divine name. It occurs in the Surah of the Thunder
in the verse: «they have no protector from God»,453 and although this verse
does not attest that it is one of His names—contemplate the verse and you will
discover as much—it is one of His names in the verse: «so God protected them
from the evil of that day».454 As we discussed earlier, this name can mean the
Preserver and the All-Preserving.

83.2 ٢،٨٣

‫ٱْﳊ َﱠﺮ‬ ‫وﻛﻴﻔﻴّﺔ اﻟﻮﻗﺎﻳﺔ ﲣﺘﻠﻒ اﻋﺘﺒﺎراﺗﻬﺎ ﻓﻤﻨﻬﺎ أّن ﻗﻮﻟﻪ ﺗﻌﺎﱃ }َﺳ َٰﺮﺑِﻴَﻞ ﺗَِﻘﻴُﻜُﻢ‬
‫ﻣﻦ‬ ‫َوَﺳ َٰﺮﺑِﻴَﻞ ﺗَِﻘﻴُﻜﻢ ﺑَﺄَْﺳُﻜْﻢ{ ﻓﺈّﳕﺎ ﻳﺮﻳﺪ أﻧ ّﲏ اﻟﻮاﻗﻲ ﻟﻜﻢ ﺑﻬﺎ أّﻣﺎ أّوًﻻ ﻓﻸﻧ ّﻬﺎ‬
‫وأّﻣﺎ‬ {‫ﷲ َ ِﲨﻴًﻌﺎ‬ ِ ّٰ ِ ‫وﺟﻮده وﺟﻮده وأﻣﺎ ﺛﺎﻧﻴﺎ ﻓﺈن ﻗﻮﺗﻬﺎ ﻣﻦ ﻗﻮﺗﻪ }َأن ٱﻟ ُْﻘﻮة‬
َ‫ﱠ‬ ‫ﱠ‬ ّ ّ ّ ً ّ ُ َ
.‫ﺑﻌﺪ ﻓﺈّن ﻇﻬﻮرﻫﺎ ﻣﻦ اﲰﻪ اﻟﻈﺎﻫﺮ وﻗﻬﺮﻫﺎ ﳌﺎ وﻗﺖ ﻣﻨﻪ ﻣﻦ اﲰﻪ اﻟﻘﺎﻫﺮ‬
The modality of God’s protection involves various considerations. For
example, the verse «He has made coats for you that protect you from the heat,
and coats that protect you from your own might»455 actually means “I am your
Protector through them.” This is because these things are, first, from His
existence and His munificence, and, second, their power is from His power,
since «power belongs altogether to God».456 Finally, it is because their
manifestation is through the Manifest, and they control whatever the coats
protect against through the All-Subjugating.

83.3 ٣،٨٣

‫وﻫﻮ اﻟﻮاﻗﻲ ﺗﻌﺎﱃ ﺑﺎﻟﻄﻌﺎم ﻣﻦ أﱂ اﳉﻮع ﲝﻘﻴﻘﺔ اﲰﻪ اﻟﺮّزاق وﺑﺎﻟّﺼﻮن‬

‫ﺑﺎﲰﻪ اﳌﻌّﺰ ﻣﻦ اﻟﺬّل واﳋﻀﻮع وﻫﻮ اﻟﻮاﻗﻲ ﺗﻌﺎﱃ ﺑﺎﲰﻪ اﻟﺸﺎﰲ ﻣﻦ اﳌﺮض‬
‫وﺑﺎﲰﻪ اﻟﻜﺎﰲ ﳑّﺎ ﻟﻮﻻه ﻟ َﻌﺮض وﻣﻦ أﻳﻦ ﻟﻠﺤﺼﻮن ﲤﻨّﻊ ﻟﻮﻻ اﲰﻪ اﳌﺎﻧﻊ وﻣﻦ‬
‫أﻳﻦ ﻟﻠ ّﺒﺎس واﻟﻨﺠﺪة أن ﺗﺪﻓﻊ ﻟﻮﻻ اﲰﻪ اﻟﺪاﻓﻊ ﻓﻬﻮ اﻟﻮاﻗﻲ ﺳﺒﺤﺎﻧﻪ ﲟﻌﺎﻧﻲ‬
‫اﻷﲰﺎء ﻣﺎ ﻳﲋل إﱃ اﻷرض ﻣﻦ آﻓﺎت اﻟﺴﻤﺎء وﻫﻮ اﻟﻮاﻗﻲ ﺳﺒﺤﺎﻧﻪ ﺑﺎﲰﻪ‬
‫اﳌﺆﻣﻦ ﳍﺐ اﻟﻨﺎر واﳌﻄﻔﺊ ﺑﺎﲰﻪ اﻟﻌﻔّﻮ ﻏﻀﺐ اﲰﻪ اﳉّﺒﺎر وﻛﻴﻒ ﻻ ﻳﻜﻮن‬
‫واﻗﻴ ًﺎ ﻣﻦ اﻟﺸﺮور وﻫﻲ ﻛﻠ ّﻬﺎ ﻇﻠﻢ وﻫﻮ اﻟﻨﻮر واﻟﺸّﺮ ﻏﻀﺐ واﻟﺮﲪﺔ ﻣﻨﻪ‬
.‫ﺳﺒﻘﺖ اﻟﻐﻀﺐ ﻓﻬﻮ اﻟﻮاﻗﻲ ﺑﺎﻟﺴﺒﻖ واﻟﺴﺎﺑﻖ ﺑﺎﻟﻮﻗﺎﻳﺔ‬
Furthermore, He protects them with food from the pain of hunger through
the reality of the Provider; and with safety from abasement and meekness
through the Exalter. Through the Healer, He is the Protector from illness; and
through the Sufficer from what would otherwise become susceptible. For how
could fortresses protect anything were it not for the Preventer; or how could
clothing and reinforcements repel anything were it not for the Repeller?
Through the pure meanings of the names, therefore, He is the Protector from
the tribulations that descend to earth from heaven. Through the Giver of
Safety, He is the Protector from the blaze of the Fire, and through the
Forgiving, He is the extinguisher of the wrath of the All-Dominating. For how
could He not be a Protector from evil things, all of which are darkness, when
He is the Light? Evil is wrath, and mercy from Him precedes His wrath. Thus,
He is the Protector by precedence, and He it is who takes precedence in
protecting.

83.4 ٤،٨٣

‫واﻟﺸّﺮ ﻳﻨﺘﻬﻲ إﱃ اﳋﲑ واﳋﲑ ﺑﻼ ﻧﻬﺎﻳﺔ ﻓﻤﺎ اﻧﺪﻓﻊ ﻋﻦ ﺷﻲء ﻣﻦ اﻷﺷﻴﺎء‬

‫ﺳﻮء إّﻻ واﻟﻮاﻗﻲ ﻫﻮ اﻟﺬي ﺣﻔﻈﻪ وﻣﻦ ﻫﺬه اﳊﻘﻴﻘﺔ ﻗﻮﻟﻪ ﻋﻠﻴﻪ اﻟﺴﻼم اﻟﻠﻬّﻢ‬
‫إﻧ ّﻲ أدرء ﺑﻚ ﰲ ﳓﻮرﻫﻢ وأﺷﺎر أﻳًﻀﺎ إﱃ ﻇﻬﻮره ﰲ ﻃﻮري اﳋﲑ واﻟﺸّﺮ‬
‫ﺑﻘﻮﻟﻪ أﻋﻮذ ﺑﻚ ﻣﻨﻚ ﻓﻬﻮ اﻟﻮاﻗﻲ ﺳﺒﺤﺎﻧﻪ ﰲ ﻛّﻞ ﻣﺎ ﻳﺘﻌّﻮذ ﺑﻪ ﻣﻨﻪ وﻳﻔﺰع‬
.‫إﻟﻴﻪ ﻋﻨﻪ‬
Furthermore, evil ultimately reaches the good, and the good is infinite. Thus,
no ugliness is ever removed from a thing except that it is the Protector who
preserves it. It is from this reality that the blessed Prophet said: “O God, I fend
them off through You! ”457 He also alluded to His manifestation at both stages
of evil and good when he said: “I seek refuge in You from You.”458 For He is the
Protector from all things from which refuge is sought in Him, and from which
flight is made to Him.

83.5 ٥،٨٣

‫وﻟﻘﺪ ﺟﺮت ﱄ ﰲ اﻟﺴﻔﺮ ﻣﻦ اﻟﺪﻳﺎر اﳌﺼﺮﻳ ّﺔ إﱃ زﻳﺎرة ﻗﱪ اﳋﻠﻴﻞ ﻋﻠﻴﻪ‬

‫اﻟﺴﻼم ﻣﻊ ﺑﻌﺾ اﳌﺸﺎﻳﺦ ﻳﻘﺎل ﻟﻪ ﲨﺎل اﻟﺪﻳﻦ ﺑﻦ اﻟﻨﻮﻳﺮّي واﻗﻌﺔ ﰲ ﻃﺮﻳﻖ‬
‫اﻟﺮﻣﻞ وذﻟﻚ أﻧ ّﺎ ﺟﻠﺴﻨﺎ ﻋﻠﻰ اﻟﺮﻣﻞ ﻓﺴﻌﻰ إﻟﻴﻨﺎ اﻟﺪﱂ وﻫﻮ دوﻳﺒﺔ ﺗﺆﱂ ﺑﻘﺮﺻﻬﺎ‬
‫وﺗﺆذي اﳌﻜﺎن اﻟﺬي ﺗﻘﺮﺻﻪ ﻣﻦ اﳉﺴﻢ ﻓﺠﻌﻠﺖ أﻧﺎ أﺻﺮﻓﻪ ﻋّﲏ ﻣﺸﺎﻫًﺪا‬
‫ﻻﲰﻪ اﻟﻮاﻗﻲ ﺗﻌﺎﱃ وﺻﱪ ﻫﻮ ﻋﻠﻰ أﳌﻪ وﺿّﺮه واﻋﺘﺬر ﺑﺄﻧ ّﻪ ﻻ ﻳﺮﻳﺪ أن‬
‫ﻳﻈﻬﺮ ﻋﻠﻴﻪ أﺣﻜﺎم اﻟﺒﺸﺮﻳ ّﺔ ﻓﻘﻠﺖ ﻟﻪ ﻣﺎ أﻧﺎ اﻟﻮاﻗﻲ ﺑﻞ ﺷﻬﺪت اﻟﻮاﻗﻲ اﳊّﻖ‬
‫ﻓﻌﺮف ﻏﻠﻄﻪ وﺟﻠﺲ ﻋﻠﻰ ﻳﺪي ﰲ اﳋﻠﻮة ﰲ ﺣﺮم اﳋﻠﻴﻞ ﺑﻌﺪﻣﺎ ﺻﺮف‬
.‫أﺻﺤﺎﺑﻪ ﻋﻨﻪ وﲡّﺮد‬
Once I was on a trip from Egypt to visit the tomb of God’s Intimate Friend
Abraham, peace be upon him. I was with a shaykh called Jamāl al-Dīn ibn al-
Nuwayrī,459 and we conversed as we made our way across the sands. When we
sat on the sand, insects started to crawl over us—the little insects that inflict
painful bites—so I began to shoo them away from me as I invoked the
Protector. The shaykh, for his part, endured the pain and explained to me that
he did not wish to exhibit natural human traits during the ordeal. I said to him,
“I am not the protector, but rather I invoked the true Protector.” He thus
recognized his mistake. After dismissing his disciples and withdrawing from the
world, the shaykh entered into the spiritual retreat under my supervision at the
tomb of the Intimate Friend.

83.6 ٦،٨٣

‫واﻋﻠﻢ أّن اﻻﺳﻢ اﻟﻮاﻗﻲ ﻻ ﻳﺬﻛﺮ ﰲ اﳋﻠﻮة ﻷّن ﺷﺮﻃﻬﺎ ﺑﺬل اﻟﻨﻔﺲ واﷲ‬
.‫أﻋﻠﻢ‬
 The Protector should not be invoked in the spiritual retreat because it is
conditional upon freely giving up one’s soul. And God knows best.
 ‫ﺳﻮرة إﺑﺮاﻫﻴﻢ ﻋﻠﻴﻪ اﻟﺴﻼم‬

The Surah of Abraham

84.0 ٠،٨٤

‫وﻓﻴﻬﺎ اﺳﻢ واﺣﺪ‬

The Surah of Abraham has one name.

‫اﲰﻪ اﳌﻨّﺎن ﴰﻞ ﻣﻨّﻪ ورﲪﺘﻪ‬

Al-Mannān: The Gracious

84.1 ١،٨٤

‫اﻧﻔﺮد ﺑﻪ أﺑﻮ اﳊﻜﻢ ﺑﻦ ﺑّﺮﺟﺎن وﺷﺎﻫﺪه ﻣﻦ ﺳﻮرة إﺑﺮاﻫﻴﻢ ﻗﻮﻟﻪ ﺗﻌﺎﱃ }َوﻟ َِٰﻜﱠﻦ‬
‫ٱﷲَ َﳝ ُﱡﻦ َﻋﻠ َﻰ َﻣﻦ ﻳََﺸﺂُء ِﻣْﻦ ِﻋَﺒﺎِدِه { واﳌّﻦ اﻹﻧﻌﺎم وﻫﻮ أﺑﻠﻎ ﻣﻦ اﻻﺳﻢ‬
ٰ
.‫اﳌﻨﻌﻢ ﳌﺎ ﰲ اﻟﺼﻴﻐﺔ ﻣﻦ اﳌﺒﺎﻟﻐﺔ‬
Only Ibn Barrajān cites it as a divine name. It occurs in the Surah of Abraham in
the verse: «but God is gracious toward whomever He wills among His
servants».460 Grace, or voluntary kindness (mann), means to give a blessing
(inʿām). But this name reaches further than the Giver of Blessings (al-Munʿim)
because of the emphasis expressed in the form of the word (faʿʿāl).
 84.2 ٢،٨٤

‫واﳌّﻦ ﻣﻦ ﻛّﻞ ﻣﺎّن إّﳕﺎ ﻫﻮ ﻣﻦ اﻻﺳﻢ اﳌﻨّﺎن ﺗﻌﺎﱃ واﻟﻴﺪ اﻟﻌﻠﻴﺎ ﰲ اﻟﺼﺪﻗﺔ‬
‫أﺷﺮف ﻣﻦ اﻟﺴﻔﻠﻰ ﻋﻨﺪ رؤﻳﺔ اﻟﻔﺮق ﻷّن اﳌﻨّﺎن ﻫﻮ اﳌﻨﻌﻢ ﺑﻬﺎ ﻓﺈن ﱂ ﳛﺼﻞ‬
‫اﻟﻔﺮق وﺣﺼﻞ اﻟﻨﻈﺮ ﺑﻌﲔ اﳉﻤﻊ ﻓﺎﻟﺼﺪﻗﺔ ﺗﻘﻊ ﰲ ﻳﺪ اﳊّﻖ ﻗﺒﻞ أن ﺗﻘﻊ ﰲ‬
‫ﻳﺪ اﻟﺴﺎﺋﻞ وﺣﻘﻴﻘﺔ }َﻣﻦ َذا ٱﻟ ﱠِﺬى ﻳُﻘِْﺮُض ٱﷲَ{ ﺗﻨﻔﻲ اﻟﺴﺎﺋﻞ وﺣﻘﻴﻘﺔ اﻟﻴﺪ‬
‫اﻟﻌﻠﻴﺎ أﺷﺮف ﺗﻨﻔﻲ اﳌﺴﺆول واﳊّﻖ ﺗﻌﺎﱃ ﰲ اﻟﻄﺮﻓﲔ ﻳﺒﻠ ّﻎ اﻟﺴﺆل ﻳﻘﻮل ﺷﻴﺨﻨﺎ‬
‫ﳏﻴﻲ اﻟﺪﻳﻦ ﺑﻦ اﻟﻌﺮﺑﻲ رﺿﻲ اﷲ ﻋﻨﻪ وأرﺿﺎه ﻣﻦ ﻛﺎﻧﺖ ﻫﺒﺎﺗﻪ ﻻ ﺗَﺘَﻌﱠﺪى‬
ّ
‫ﻳﺪﻳﻪ ﻓﻼ واﻫﺐ وﻻ ﻣﻮﻫﻮب وﻣﻦ ﻛﺎن ﻋﲔ اﳊﺠﺎب ﻋﻠﻰ ﻧﻔﺴﻪ ﻓﻼ ﺣﺎﺟﺐ‬
.‫وﻻ ﳏﺠﻮب‬
Any act of voluntary kindness from a gracious person is from the Gracious.
Furthermore, when the realm of separation is beheld, the hand that gives is
nobler than the hand that receives, because the Gracious is the one who gives
the blessing. However, when the realm of separation is not experienced, and
when one experiences through the eye of union, then the charity is received by
the hand of the Real before it is received by the hand of the beggar. The reality
of «who shall lend God a loan?»461 negates the beggar, whereas the reality of
“the higher hand is nobler” negates the donor; and the Real delivers the request
on both sides. Our shaykh Muḥyī l-Dīn ibn al-ʿArabī, may God be pleased with
him and may He please him, said: “If your gifts do not extend beyond your
hand, then there is neither giver nor gift. And if you are the very veil over your
own self, then there is neither veil nor veiled.”462

84.3 ٣،٨٤

‫ﻓﺎﳌّﻦ اﻹٰﳍﻲ ﻋﺎّم ﻓﺈﻋﻄﺎؤه ﺻﻮر اﻹﳚﺎد ﻣّﻦ وإﺑﻘﺎؤه ﳌﻦ أوﺟﺪ وﳌﺎ أوﺟﺪ‬
ّ
‫ﻣّﻦ وﺗﻌﻠﻴﻖ اﳌﺴّﺒﺒﺎت ﺑﺎﻷﺳﺒﺎب ﻣّﻦ واﳌﺪد اﻟﺪاﺋﻢ ﻣﻨﻪ ﻣّﻦ وإﻋﻄﺎؤه ﻗّﻮة‬
‫اﻻﺳﺘﻤﺪاد ﻣّﻦ وإﺧﻼف ﻣﺎ ﻳﻔﻨﻰ ﻣﻦ اﻟﻔﺎﻧﻴﺎت ﻣّﻦ وإﻋﻄﺎؤه }ﻛُﱠﻞ َﺷﻲٍء‬
ْ
.‫َﺧﻠ َْﻘُﻪ{ ﻣّﻦ وﻛﻮﻧﻪ ﻫﺪاه ﺣﺘ ّﻰ اﺳﺘﻮﻓﻰ ﺣﻘّﻪ ﻣّﻦ‬
God’s grace is therefore all-inclusive. His giving of the forms of existentiation
is grace. His assuring the subsistence of what He existentiates is grace. The
connection that links cause and effect is grace. The perpetual replenishment
that comes from Him is grace. His giving of the ability to be receptive to this
replenishment is grace. His replacement of everything that perishes is grace. His
«giving of everything its creation»463 is grace, and His «guiding it»464 to fulfill
its rightful due is grace.

84.4 ٤،٨٤

‫ﻓﺎﻻﺳﻢ اﳌﻨّﺎن ﺗﻌﺎﱃ ﻋﺎّم اﳊﻜﻢ ﰲ ﻃﻮري اﳌﻌﺮﻓﺔ واﻟﻌﻠﻢ وأّﻣﺎ ﰲ اﳌﻘﺎم‬
‫اﻷﲰﻰ اﳌﺘﺠﺎوز ﻃﻮري اﻟﺼﻔﺎت واﻷﲰﺎء ﻓﻼ ﻧﻄﻖ وﻻ ﺻﻤﺖ وأّﻣﺎ ﰲ‬
‫ﺣﻀﺮة اﻷﲰﺎء ﻓﺄﻫﻞ ﺷﻬﻮد اﻻﺳﻢ اﳌﻨّﺎن ﻻ ﻳﺄﺧﺬون إّﻻ ﻣﻨﻪ وﻻ ﻳﻌﻄﻮن إّﻻ‬
‫وﻳﺮون أﻧ ّﻪ اﳌﻌﻄﻲ وﻣﻘﺎم ﻫﺆﻻء ﻻ ﻳﻨﺎﺳﺒﻪ اﻟﻮرع واﳉّﻬﺎل ﰲ إﻋﺮاﺿﻬﻢ ﻧﻔﻊ‬
‫وﻳﺘﻮّﻫﻤﻮن ﻓﻴﻬﻢ ﻋﺪم اﻟّﺪﻳﻦ وﻫﻴﻬﺎت ﻫﻢ أﻫﻞ اﻟﻴﻘﲔ وﺳّﻜﺎن ﺣﻀﺮة اﻷﻧﻮار‬
‫اﻟﻨﺎﻓﻴﺔ ﻇﻠﻤﺎت اﻷﻏﻴﺎر وﻻ ﻳﻀّﺮﻫﻢ إﻧﻜﺎر اﳌﻨﻜﺮ ﻷﻧ ّﻬﻢ ﻳﺮوﻧﻪ ﻣﻦ ﻟﻮاﺣﻖ اﻻﺳﻢ‬
.‫اﳌﺘﻜّﱪ وﻳﺮون أّن اﷲ اﻟﻜﺒﲑ وإﻟﻴﻪ اﳌﺼﲑ‬
Thus, the property of the Gracious is all-inclusive at the stages of direct
recognition and discursive knowledge. At the loftiest station, which surpasses
the stages of the qualities and the names, however, there is neither speech nor
silence. Moreover, in the presence of the names, the people who witness the
Gracious receive only from Him, and they do not give except that they see Him
as the Giver. Their station is not compatible with abstinence. In the turning
away of the ignorant from them, there is a benefit. The latter presume them to
be lacking in religion. Far from it! They are the people of certainty. They
inhabit the presence of lights that negate the darkness of separative entities.
They are not harmed by the censure of those who censure them, because they
see them as generated by the Proud. They see that God is the Great, and that to
Him is the return.

84.5 ٥،٨٤
‫ ﻣﺎ ﻳﻜﺘَﺴﺐ إذ ﻛﺎن ﻻ ﻣﻌﻄﻲ إّﻻ‬١‫وﳌ ّﺎ ﻋﻠﻢ اﳌﺸﺎﻳﺦ ذﻟﻚ رأوا أّن أﺟّﻞ‬
‫اﷲ أﻧ ّﻬﻢ ﻳﺮﺗ ّﺒﻮن ﳍﻢ ﺧّﺪاًﻣﺎ ﻳﺴﺄﻟﻮن اﻟﻜﺴﺮة ﻣﻦ اﻟﻨﺎس ﲟﻘﺪار ﻣﺎ ﲢﺼﻞ ﺑﻪ‬
‫اﻟﺒﻠﻐﺔ وذﻟﻚ ﻷّن اﻟﻜﺴﺮة أو ﻗﻴﻤﺘﻬﺎ ﻻ ﺗﻀّﺮ اﳌﻌﻄﻲ وﻻ ﺗﻨﻘﺺ ﳑّﺎ ﰲ ﻳﺪه‬
‫وﻻ ﻳﻘﻠ ّﺪ اﻟﻔﻘﲑ ﺑﺈﻋﻄﺎﺋﻪ إﻳ ّﺎﻫﺎ ﻣﻨﻪ واﻟﻔﻘﲑ أﻳًﻀﺎ ﻳﺄﺧﺬﻫﺎ ﻣﻦ ﻳﺪ اﳌﻨّﺎن‬
.‫ﺳﺒﺤﺎﻧﻪ ﻓﻼ ﻳﺘﻜﻠ ّﻒ ﻓﻴﻬﺎ ﺷﻜﺮ ﻏﲑه ﺗﻌﺎﱃ‬
.‫ أﺣّﻞ‬:‫ و‬١
Since the Sufi shaykhs know this, they consider that the best way to earn a
living—for there is no Giver apart from God—is to hire servants to solicit
enough pieces of bread to meet their needs. After all, a piece of bread or its
equivalent neither puts stress on the donor nor reduces what he possesses.
Moreover, in asking for pieces of bread, the servant does not imitate the poor
person, because he gives the poor person a part of that piece of bread. The poor
person, for his part, receives it from the hand of the Gracious as well.
Therefore, he need not burden himself with stilted expressions of gratitude
apart from toward God.

84.6 ٦،٨٤

‫ﺪا ﳌﻦ ﻓﺎرق ﺣﻈﻮظ اﻟﻨﻔﺲ‬‫وذﻛﺮ ﻫﺬا اﻻﺳﻢ اﻟﻜﺮﻳﻢ ﰲ اﳋﻠﻮة ﻧﺎﻓﻊ ﺟ‬

.‫وﻳﻀّﺮ ﳌﻦ ﺣﺎﺟﺎت ﻧﻔﺴﻪ ﺑﺎﻗﻴﺔ واﷲ أﻋﻠﻢ‬
Invoking this name is very beneficial during the spiritual retreat for those
who have renounced selfish interest. But it harms those who still are tainted by
selfish interest. And God knows best.
 ‫ﺳﻮرة اﻟﻨﺤﻞ‬

‫‪The Surah of the Bee‬‬

‫‪85.0‬‬ ‫‪٠،٨٥‬‬

‫وﻓﻴﻬﺎ اﺳﻢ واﺣﺪ‬

‫‪The Surah of the Bee has one name.‬‬

‫اﲰﻪ اﻟﻜﻔﻴﻞ ﺗﺒﺎرك وﺗﻌﺎﱃ‬

‫‪Al-Kafīl: The Guarantor‬‬

‫‪85.1‬‬ ‫‪١،٨٥‬‬

‫ﻗﻮﻟﻪ‬ ‫اﺗ ّﻔﻖ ﻋﻠﻴﻪ اﻟﺒﻴﻬﻘﻲ وأﺑﻮ اﳊﻜﻢ دون اﻟﻐﺰاّﱄ وﺷﺎﻫﺪه ﻣﻦ ﺳﻮرة اﻟﻨﺤﻞ‬
‫ّ‬
‫ﻓﻤﻦ‬ ‫ﺗﻌﺎﱃ }َوﻗَْﺪ َﺟَﻌﻠ ْﺘُُﻢ ٱﷲَ َﻋﻠ َﻴُْﻜْﻢ ﻛَِﻔﻴًﻼ{ ﻓﺄّﻣﺎ أﻧ ّﻪ ﻛﻔﻴﻞ ﺑﺄرزاق اﻟﻌﺒﺎد‬
‫ﱪ‬
‫اﻟ ّ‬ ‫ﱪ ﻓﻤﻦ اﲰﻪ‬ ‫اﲰﻪ اﻟﺮازق وﺑﺈﳚﺎدﻫﻢ ﻓﻤﻦ اﲰﻪ اﳋﺎﻟﻖ وﲟﺎ ﻳﺮﺟﻮﻧﻪ ﻣﻦ اﻟ ّ‬
‫ﻓﻬﻮ‬ ‫وﺑﺪﻓﻊ ﻣﺎ ﳜﺸﻮﻧﻪ ﻣﻦ اﻟﻀّﺮ ﻓﻤﻦ اﲰﻪ اﻟﻮاﻗﻲ واﻟﺪاﻓﻊ واﻟﻜﻔﻴﻞ اﻟﻀﻤﲔ‬
‫ِ‬ ‫ِ‬ ‫ِِ‬ ‫ِ‬ ‫ِ‬
‫ِﳌ َﻦ‬ ‫ﻒ‬‫ﻳﻌﻄﻲ اﳌﻜﻔﻮل }ﻛﻔْﻠ َ ْ ِﲔ ﻣﻦ ﱠرَْﲪﺘﻪ { واﻟﻜﻔﻞ اﻟِﻀﻌﻒ ﻓﻬﻮ }ﻳُ َٰﻀﻌ ُ‬
‫ﻳََﺸﺂُء{‪.‬‬
‫‪Both al-Bayhaqī and Ibn Barrajān agree it is a divine name, but not al-Ghazālī.‬‬
‫‪It occurs in the Surah of the Bee in the verse: «you have made God a Guarantor‬‬
over you».465 God guarantees His servants’ provisions through the Provider.
His bringing them into existence, moreover, is through the Creator. The loving-
kindness that they hope from Him is through the Kind Lover. His repelling of
harms that they fear is through the Protector and the Repeller. Furthermore,
guarantor (kafīl) means sponsor, and He gives His sponsored subject «a
twofold portion, (kiflayn) of His mercy».466 Kifl means “double,” and hence He
«doubles for whoever He wills».467

85.2 ٢،٨٥

‫وﻋﻠﻰ وﺟﻮده ﺿﻤﺎن ﻛّﻞ ﺷﻲء ﻟﻜﻦ ﻳﻌﻴﺪه ﺑﺈﻋﺎدة اﳌﺜﻞ ﻻ اﻟﻌﲔ ﻓﺈﻧ ّﻪ ﻻ‬
‫ﺗﻜﺮار ﰲ اﻟﻮﺟﻮد وﻻ ﺿﻴﻖ ﰲ ﺳﻌﺔ اﳉﻮد ﻓﻬﻮ ﻛﺎﻓﻞ ﻟﻠ ّﻴﻞ أن ﻳﻌﻮد وﻟﻠﻨﻬﺎر‬
‫أن ﻳﺮﺟﻊ إذا أدﺑﺮ وﻟﻠﻴﻘﻈﺔ أن ﺗﻌﻮد ﺑﻌﺪ اﻟﻨﻮم وﻟﻠﻨﻮم ﺑﻌﺪ اﻟﻴﻘﻈﺔ ﺑﲔ اﻟﻠﻴﻠﺔ‬
‫واﻟﻴﻮم وﻫﻮ اﻟﻜﻔﻴﻞ ﺑﻘﻮى اﳊﺮﻛﺎت أن ﺗﻌﺎﻗﺐ اﻟﺴﻜﻮن وﺗﱰادف اﻟﻠﺤﻈﺎت ﻋﻠﻰ‬
‫اﻟﻌﻴﻮن واﻟﻜﻔﻴﻞ ﺑﻌﻮد ﻣﺎ ﺳﻠﻒ أن ﺗﺬﻛﺮه اﻟﻘّﻮة اﻟﺬاﻛﺮة ﻣﻦ أﻣﺮ اﻟﺪﻧﻴﺎ واﻵﺧﺮة‬
‫ﻓﺈﻧ ّﻪ اﻟﻔّﻌﺎل ﻟﻸﻓﻌﺎل وﻣﻌﻄﻲ اﳊّﺲ واﳋﻴﺎل ﻟﻜﻮﻧﻪ ﻛﻔﻴًﻼ ﲟﺎ ﳛﺘﺎج إﻟﻴﻪ اﻟﻌﺒﺎد‬
‫وﺿﺎﻣﻦ ﻟﻠﻤﺮﻳﺪ ﺣﺼﻮل اﳌﺮاد وﻟﻮﻻ اﻟﻮﺛﻮق ﺑﻜﻔﺎﻟﺘﻪ ﻟﻠﻤﻬﻞ ﳌﺎ ﻃﻤﻌﺖ ﻧﻔﺲ ﰲ‬
‫ﺑﻠﻮغ اﻷﻣﻞ ﻓﻜﻔﺎﻟﺘﻪ ﺗﺒﺴﻂ اﻟﻨﻔﺲ وﻟﻮﻻﻫﺎ ﻷزال ﺗﻮّﻫﻢ وﺣﺸﺔ اﻟﻌﺪم وﺟﻮد‬
‫اﻷﻧﺲ وإّﻻ ﻓﻤﻦ أﻳﻦ ﳌﻦ ﻟﻪ اﻟﻌﺪم ﻣﻦ ﻧﻔﺴﻪ ﺑﻘﺎء إﱃ ﻏﺪه أو ﺛﺒﻮٌت ﺑﻌﺪ‬
.‫ﻓﻨﺎء أﻣﺴﻪ‬
The guarantee of all things rests upon His existence. However, He returns the
thing by returning its equivalent, not the thing in itself, because there is no
repetition in existence, and there is no constraint on the breadth of divine
munificence. Therefore, He guarantees the return of the night, and the regress
of the day after night departs, the wakefulness that returns after sleep, and the
sleep that returns at night after wakefulness. He is the Guarantor of the faculties
of motion that come after rest, and of the glances that are successively
bestowed upon the eyes. He guarantees the return of what has passed such that
the faculty of memory recalls its affairs in this world and the next. He is the
agent behind all acts, and the Bestower of sense perception and imagination in
that He guarantees the needs of His servants for those faculties. He guarantees
that the seeker shall attain what he seeks. No soul would entertain any hope of
attainment were it not for the confidence in His guarantee of moments of
respite. His guarantee expands the soul, but for which the terror of
nonexistence would eradicate all intimacy. Otherwise how could we in whom
nonexistence is intrinsic continue to exist until tomorrow, or how could we
even remain steadfast after yesterday?

85.3 ٣،٨٥

‫وﻟﻜّﻦ اﻻﺳﻢ اﻟﻜﻔﻴﻞ ﲡﺪه اﻟﻨﻔﻮس ﻓﱰﻛﻦ إﻟﻴﻪ وﺗﻌّﻮل ﻓﻴﻤﺎ ﺗﺄّﻣﻠﻪ ﻋﻠﻴﻪ‬
‫وذﻟﻚ ﻣﻦ ﺣﻴﺚ ﻻ ﻳَﺸﻌﺮ اﶈﺠﻮب ﻓﺄّﻣﺎ اﻟﺸﺎﻫﺪ ﻓﲑاه ﻋﻴﺎﻧ ًﺎ واﳌﺆﻣﻦ ﻳﺜﺒﺘﻪ‬
‫إﳝﺎﻧ ًﺎ وأﻧﺖ ﺗﺄﻛﻞ اﻟﻄﻌﺎم وﺗﺄﻣﻞ أن ﺗﺸﺒﻊ وﻟﻮﻻ ﻛﻔﺎﻟﺘﻪ ﱂ ﺗﻄﻤﻊ وﻟﻮﻻ رؤﻳﺔ‬
‫ﺿﻤﺎﻧﻪ ﻣﺎ ﻛﻨﺖ ﺑﻘﺪر اﻟﻜﻔﺎﻳﺔ ﺗﻘﻨﻊ ﻷﻧ ّﻚ ﻛﻨﺖ ﻟﻮﻻه ﺗْﺸﺮه وﻻ ﺗﺄﻣﻦ ﻓﺘﻈّﻦ‬
‫وﻗﻮع ﻣﺎ ﺗﻜﺮه ﻟﻜّﻦ إﺣﺴﺎس اﻟﻨﻔﻮس ﺑﺎﻻﺳﻢ اﻟﻜﻔﻴﻞ ﻳﻮﺟﺪ ﻓﻴﻬﺎ رﺟﺎء اﳉﻤﻴﻞ‬
‫وﻣﻦ ﻛﺎن وﺛﻮﻗﻪ ﺑﺎﻻﺳﻢ اﻟﻜﻔﻴﻞ أﻛﱶ ﻛﺎن ﺳﻜﻮﻧﻪ ﲢﺖ ﳎﺎري اﻷﻗﺪار أوﻓﺮ‬
‫وإّﳕﺎ ﻳﻜﻮن اﻟﻮﺛﻮق ﲝﺴﺐ ﻛﻤﺎل اﻟﻨﻔﺲ وﲝﺴﺒﻪ ﻳﻜﻮن اﺳﺘﻌﺪادﻫﺎ وإﱃ ﺣﻜﻤﻪ‬
‫ﰲ اﻟﻮﺛﻮق ﺑﺎﻻﺳﻢ اﻟﻜﻔﻴﻞ ﻳﻜﻮن اﺳﺘﻨﺎدﻫﺎ وﻛّﻞ ﻛﻔﺎﻟﺔ وﻗﻌْﺖ ﻓﻮﺛﻘﺖ ﺑﻬﺎ‬
.‫اﻟﻨﻔﺲ ﻓﻬﻲ ﻓﺮع ﻟﻜﻔﺎﻟﺘﻪ ﻋّﺰ وﺟّﻞ‬
Nonetheless, souls find within themselves the Guarantor and they depend on
it, placing their hopes in it. This occurs in such a way that the veiled intellect is
unaware. The witness sees it with his own eyes, just as the believer affirms it
through belief. You eat food and expect to become full; but for His guarantee,
you would have no hope. For if you did not behold His guarantee, you would
not be content with your fill, and would become covetous. You would never
feel secure and would always expect the worst. However, souls sense the
Guarantor, and that inspires them to hope for the best. The more one places
confidence in the Guarantor, the more one finds serenity in the flow of destiny.
This confidence, moreover, is precisely commensurate with the perfection of
the soul, and the soul’s preparedness is in accordance with it. The soul finds
support through the property of the Guarantor. Every guarantee that takes
place in which a soul finds confidence is a branch of His guarantee.

85.4 ٤،٨٥
 .‫ﺪا واﷲ أﻋﻠﻢ‬‫وﻫﺬا اﻟﺬﻛﺮ ﳌﻦ أراد أن ﳛّﺼﻞ ﻣﻘﺎم اﻟﺘﻮﻛ ّﻞ ﻧﺎﻓﻊ ﺟ‬
This invocation is very beneficial for those who wish to attain the station of
trust in God. And God knows best.
 ‫ﺳﻮرة ﺳﺒﺤﺎن‬

‫‪The Surah of the Night Journey‬‬

‫‪86.0‬‬ ‫‪٠،٨٦‬‬

‫وﻓﻴﻬﺎ اﺳﻢ واﺣﺪ‬

‫‪The Surah of the Night Journey has one name.‬‬

‫اﲰﻪ اﳌﻜّﺮم ﺗﻌﺎﱃ‬

‫‪Al-Mukarrim: The Ennobler‬‬

‫‪86.1‬‬ ‫‪١،٨٦‬‬

‫اﻧﻔﺮد ﺑﻪ اﻟﺒﻴﻬﻘﻲ وﺷﺎﻫﺪه }َوﻟ ََﻘْﺪ ﻛَﱠﺮْﻣَﻨﺎ ﺑَِﲏ آَدَم{ أي ﺟﻌﻠﻨﺎﻫﻢ ﻛﺮاًﻣﺎ وﻟﻴﺲ‬
‫ّ‬
‫اﳌﺮاد ﺑﺎﻟﻜﺮم ﻣﺎ ﻳﻘﺎﺑﻞ اﻟﺒﺨﻞ ﺑﻞ ﻫﻮ ﺻﻔﺔ ﻛﻤﺎل ُﺧّﺺ ﺑﻪ ﺑﻨﻮ آدم وﻫﻮ‬
‫ﻛﻮﻧﻬﻢ ﻋﻠﻰ اﻟﺼﻮرة وإن ﻛﺎن إّﳕﺎ ﻳﻜﻮن ﻋﻠﻰ اﻟﺼﻮرة ﻣﻦ ﺑﻠﻎ ﺣّﺪ ﻣﻘﺎم‬
‫اﻟﻘﻄﺒﻴّﺔ ﻟﻜﻦ ﳌ ّﺎ ﻛﺎن اﻟﻜﻤﺎل اﳌﺸﺎر إﻟﻴﻪ ﻻ ﻳﻮَﺟﺪ إّﻻ ﰲ اﻹﻧﺴﺎن ﻋّﻢ ذﻛﺮه‬
‫ﻆ اﺑﻦ آدم ﺣﻘﻴﻘﺔ ﻋﻠﻰ ﻣﻦ ورث ﻣﻘﺎم آدم‬ ‫ﺑﲏ آدم وإن ﻛﺎن إّﳕﺎ ﻳُﻄﻠﻖ ﻟﻔ ُ‬
‫ﻋﻠﻴﻪ اﻟﺴﻼم وﻫﻮ اﻟﻜﻤﺎل اﻟﺬي ﺑﻪ اﺳﺘﺤّﻖ أن ﻳﻜﻮن ﺧﻠﻴﻔﺔ ﰲ اﻷرض‪.‬‬
‫‪Only al-Bayhaqī mentions it as a divine name. It occurs in the verse: «We have‬‬
‫‪indeed ennobled (karramnā) the children of Adam».468 That is, We have made‬‬
them noble. Now, the term karam here is not being used in the sense of
“generosity,” but rather in the sense of “nobility,” which is a quality of
perfection specific to the children of Adam; namely, their being created in the
image of God. However, the individual who is actually in the image of God is
the one who reaches the degree of the axial saint. Nonetheless, since this
perfection is only encountered in a human being, all the children of Adam are
mentioned in the verse, even though in reality, the term “child of Adam” only
applies to the individual who has inherited the station of Adam, peace be upon
him, and that is the perfection by virtue of which he is worthy of being God’s
representative on earth.469

86.2 ٢،٨٦

‫واﳌﺮاد ﺑﺎﻷرض اﳊﺮف وﻧﻌﲏ اﳌﻮﺟﻮد ﻷّن اﳊﺮوف ﻛﻠ ّﻬﺎ ﻣﻮﺟﻮدات واﳍﻤﺰة‬
‫ﻣﻨﻬﺎ ﻓﺄّﻣﺎ اﻷﻟﻒ اﻟﱵ ﺗﻨﺸﺄ ﻋﻦ اﻣﺘﺪاد اﻟﻨَﻔﺲ ﻣﻊ اﻟﻔﺘﺢ ﻓﺘﻠﻚ ﻫﻲ ﻣﺎّدة‬
‫اﳊﺮوف ﲟﲋﻟﺔ اﻟﻮﺟﻮد واﳊﺮوف ﲟﲋﻟﺔ اﳌﻮﺟﻮد واﳋﻼﻓﺔ ﰲ اﻷرض ﻫﻲ اﳋﻼﻓﺔ‬
.‫ﰲ اﳊﺮوف أي ﺧﻼﻓﺔ ﻋﻠﻰ اﳌﻮﺟﻮدات ﻛﻠ ّﻬﺎ‬
The meaning of “earth” is the letter, by which we mean the existent, because
all letters are existents. The hamzah is one of them. The alif, created by drawing
out the breath with an open vowel, is the underlying material substrate of the
letters that corresponds to existence, whereas the letters correspond to
existents. Moreover, vicegerency on earth is vicegerency among the letters. It
is, in other words, a vicegerency over all existents.

86.3 ٣،٨٦

‫وﻛﺮاﻣﺔ اﺑﻦ آدم ﺑﺎﻟﻌﻘﻞ وﻫﻲ اﻟﻜﺮاﻣﺔ اﻟﻌﺎّﻣﺔ وأّﻣﺎ اﻟﻜﺮاﻣﺔ اﳋﺎّﺻﺔ ﻓﻬﻲ‬
‫ﻓﻮق ﻃﻮر اﻟﻌﻘﻞ اﶈﺠﻮب ﻣﻦ ﺣﻴﺚ ﻣﺎ ﻫﻮ ﻣﻔّﻜﺮ ﻻ ﻣﻦ ﺣﻴﺚ ﻣﺎ ﻫﻮ‬
‫ﻗﺎﺑﻞ ﻓِﺨﻼﻓﺔ اﶈﺠﻮب ﻋﻠﻰ اﶈﺠﻮﺑﲔ وﺧﻼﻓﺔ اﻷﻗﻄﺎب ﻋﻠﻰ اﻟﻮاﻗﻔﲔ وﻳﻌّﻢ ﻣﺎ‬
‫ﲢﺘﻬﻢ ﺑﻬﻢ ﻣﻦ اﻟﻌﺎرﻓﲔ وﻳُﻄﻠ َﻖ ﻋﻠﻰ ﺗﺮﺗﻴﺐ أﻣﻮر اﶈﺠﻮﺑﲔ ﺑﺎﳊﻜﻤﺔ ﻻ ﺑﺎﳊﻜﻴﻢ‬
.{‫وبـ}ﺗَﻘِْﺪﻳُﺮ ٱﻟ َْﻌِﺰﻳِﺰ ٱﻟ َْﻌِﻠﻴِﻢ‬
 The child of Adam is noble by virtue of his intellect, and that is universal
nobility. Particular nobility is beyond the stage of the veiled intellect inasmuch
as it is a reflective faculty, but not inasmuch as it is a receptive one. Thus, the
vicegerency of the veiled intellect is over veiled individuals; and the vicegerency
of the axial saint is over those who have arrived at the station of halting and
includes the recognizers beneath them. Furthermore, vicegerency is ascribed to
the sequential arrangement of the affairs of veiled intellects through wisdom,
not through the Wise, and «through the measuring of the Mighty, the
Knowing».470

86.4 ٤،٨٦

‫وﻣﻦ ﲨﻠﺔ ﺗﻜﺮﻳﻢ اﳌﻜّﺮم أﻧ ّﻪ ﺟﻌﻞ اﻟﺮﺳﻮل ﻳﺸﺮع ﻣﺎ ﻳﺮﻳﺪ وﺣّﻜﻤﻪ ﰲ أن‬
‫ﻳﻘﻮل ﻣﺎ ﻳﺮﺷﺪ إﱃ اﻟﺘﻮﺣﻴﺪ ﻣﻦ ﺷﺮك اﻟﺘﻘﺎﻳﻴﺪ ﻓﺈّن اﻟﺮﺳﺎﻟﺔ ﻣﻄﻠﻘﺔ وﻫﻮ ﻳﻌّﲔ‬
‫أﺣﻜﺎﻣﻬﺎ ﲝﺴﺐ اﻟﻮﻗﺖ واﳊﺎل وﻗﺎﺑﻠﻴّﺎت اﳌﻜﻠ ّﻔﲔ ﺑﺎﻷﻋﻤﺎل وﻣﻦ ﻫﺬه اﳊﻘﻴﻘﺔ‬
‫وﻗﻊ ﻧﺴﺦ اﻟﺸﺮاﺋﻊ ورﻓﻊ أﺣﻜﺎم ﺑﻌﻀﻬﺎ ﺑﺒﻌﺾ ﳌﺎ ﻓﻴﻪ ﻣﻦ اﳌﻨﺎﻓﻊ ﻓﻐﻠﻂ اﻟﻴﻬﻮد‬
‫ﰲ ﺗﺴﻤﻴﺘﻪ ﺑﺎﻟﺒﺪاء وﺻّﻤﻮا ﺣﲔ ﻧﺎداﻫﻢ ﺑﻨﺴﺦ اﻟﺘﻮراة إﱃ ﻣﺼﻠﺤﺘﻬﻢ ﻓﻤﺎ‬
‫ﲰﻌﻮا اﻟﻨّﺪاء وأّي ﻛﺮﻳﻢ أﻋﻈﻢ ﻛﺮاﻣﺔ ﳑّﻦ ﳚﻌﻞ أﻣﺮ اﻟﺘﺸﺮﻳﻊ إﻟﻴﻪ ﺟﻌﻠﻬﺎ إﱃ‬
‫رﺳﻮﻟﻪ وأﻃﻠﻖ ﺗﺼّﺮﻓﻪ ﰲ ﲢﺮﻳﻢ اﻟﺸﻲء وﲢﻠﻴﻠﻪ وﻳﻜﻮن ﰲ ذﻟﻚ }َﻣﺎ ﻳَﻨِﻄُﻖ‬
‫َﻋِﻦ ٱْﳍََﻮٰٓى ِإْن ُﻫَﻮ ِإﱠﻻ َوْﺣﻰ ﻳُﻮَﺣﻰ{ واﻟﻮﺣﻲ ﻣﻨﻪ إﻟﻴﻪ وﻋﻮده ﻋﻨﻪ ﻋﻠﻴﻪ‬
ٰ ٌ
‫وﻣﻦ ﱂ ﳛّﻜﻢ رﺳﻮﻟﻪ }ِﻓﻴَﻤﺎ َﺷَﺠَﺮ{ وﻻ ﳚﺪ ﰲ ﻧﻔﺴﻪ }َﺣَﺮًﺟﺎ{ وﻻ‬
‫ﺿِﺠﺮ و}ﻳَُﺴ ِﻠ ّﻢ ﺗَْﺴِﻠﻴًﻤﺎ{ ﻓﻤﺎ آﻣﻦ ﺑﻞ ﻛﻔﺮ وﻫﺬا ﺗﻜﺮﻳﻢ ﻟﻌﺒﺪه وﺗﺸﺮﻳﻒ ﻟﻪ‬
.‫ﻣﻦ ﻋﻨﺪه‬
One of the honors given by the Ennobler is that He appoints the Messenger
to legislate as he sees fit. He endows him with a firm ability to give instructions
that lead toward divine oneness and away from polytheistic delimitations. For
the Message is unconditioned, and a Messenger determines its rulings
according to the time, context, and receptivity of those upon whom the Law is
imposed. Moreover, it is through this reality that the supersession of revealed
religions takes place, as well as the abolishment of certain rulings by other
rulings when this is beneficial. It was thus a mistake for the Jews to call
abrogation “alteration,” and they turned a deaf ear when blessed Muḥammad
called them to what is in their best interest by abrogating the Torah; and thus
they did not hear the call.471 And who is greater in nobility than He who sets
forth the task of Law-giving, then assigns it to His Messenger, granting him
unrestricted authority to proscribe and prescribe rulings, in all of which «he
does not speak out of caprice; it is naught but a revelation revealed»?472 The
revelation is from Him to Him, and its return is from Him to Him. And
«whoever does not make» His Messenger «the judge in his disputes, and finds
resistance» or discontent «in his soul» and does not «surrender with full
submission»473 does not believe, but rather is an unbeliever. This therefore is
an honor for His servant, and an act of ennobling from Him.

86.5 ٥،٨٦

‫وﻫﺬا اﻻﺳﻢ اﻟﻜﺮﻳﻢ ﻳﺄﻣﺮ اﻟﺸﻴﺦ ﺑﻪ اﳌﺮﻳﺪ إذا ﺣﻘﺮ ﻧﻔﺴﻪ وﻋﺪم‬
.‫ﺑﺎﻻﺳﺘﺼﻐﺎر أﻧﺴﻪ واﷲ أﻋﻠﻢ‬
The shaykh may instruct his disciple to invoke this noble name when the
disciple holds himself in disdain and loses his spiritual intimacy through his self-
belittlement. And God knows best.
 ‫ﺳﻮرة اﻟﻜﻬﻒ‬

‫‪The Surah of the Cave‬‬

‫اﲰﻪ اﳌﻘﺘﺪر‬

‫‪Al-Muqtadir: The Potent‬‬

‫‪87.1‬‬ ‫‪١،٨٧‬‬

‫اﺗ ّﻔﻖ ﻋﻠﻴﻪ اﻟﺒﻴﻬﻘّﻲ واﻟﻐﺰاّﱄ دون أﺑﻲ اﳊﻜﻢ وﺷﺎﻫﺪه ﻗﻮﻟﻪ ﺗﻌﺎﱃ }َوﻛَﺎَن ٱﷲُ‬
‫َﻋﻠ َﻰ ﻛُ ِّﻞ َﺷﻰٍء ﱡﻣﻘْﺘَِﺪًرا{ وﻣﻌﻨﺎه اﻟﻘﺎدر‪.‬‬
‫ْ‬ ‫ٰ‬
‫‪Al-Bayhaqī and al-Ghazālī agree that is a divine name, but not Ibn Barrajān. It‬‬
‫‪occurs in the verse: «God is potent over all things».474 It means able.‬‬

‫‪87.2‬‬ ‫‪٢،٨٧‬‬

‫ﲰﻰ اﳌﻌﺪوﻣﺎت اﻟﱵ ﺗﻈﻬﺮ ﺑﺎﻟﻘﺪرة ﻛّﻞ ﻣﻨﻬﺎ ﺷﻴﺌ ًﺎ ﳎﺎًزا ﻷّن اﻟﺸﻴﺌﻴّﺔ‬ ‫و ّ‬
‫ﻻﺣﻘﺔ ﻟﻠﺘﻌّﲔ وا‪‬ﺎز ﻻ ﺑّﺪ ﻓﻴﻪ ﻣﻦ ﻋﻼﻗﺔ ﺑﻬﺎ ﻳﺼّﺢ اﻹﻃﻼق وﻫﻲ ﻫﻨﺎ أﻣﻮر‬
‫ﻣﻨﻬﺎ أّن اﳌﻮﺿﻮع اﻟﺬي ﺗﺘﻌّﲔ ﻓﻴﻪ ﺻﻮر اﳌﻮﺟﻮد ﺑﺎﻹﳚﺎد ﻫﻮ اﻟﻨﻮر اﻟﺬي ﻓﻴﻪ‬
‫ﺗُﻔﺘﺢ ﺻﻮر اﻟﻌﺎﱂ وﻫﻮ اﳌﺎّدة ﻓﻘﺪ ُوﺟﺪ ﺑﻌﺾ اﳌﻮﺟﻮد اﻟﺬي ﻳﺴّﻤﻰ ﺷﻴﺌ ًﺎ‬
‫ﻓﺴﺎغ أن ﻳﺴّﻤﻰ ﺷﻴﺌ ًﺎ وﻟﻮ اﻋﺘﱪﻧﺎ اﻟﺼﻮرة وﺟﺪﻧﺎﻫﺎ }َﱂ ْ ﻳَُﻜﻦ َﺷﻴْﺌ ًﺎ ﱠﻣْﺬﻛُﻮًرا{‬
‫وﻛﺬﻟﻚ ﻗﻮﻟﻪ }َﺧﻠ َﻘَْﻨُٰﻪ ِﻣﻦ ﻗَْﺒُﻞ َوَﱂ ْ ﻳَُﻚ َﺷﻴْﺌ ًﺎ{‪.‬‬
 He calls all nonexistents that manifest through divine power “things”
metaphorically, because thing-ness is joined to determination. To be deployed
properly, a metaphor must possess a relationship of some sort. In this case,
there are several matters to consider: First, the subject in which the forms of
existents, through the bestowal of existence, become determined is the light
wherein the forms of the cosmos are opened. That is the underlying material
substrate. For a part of the existent, the so-called “thing,” was brought into
existence, and thus it may be called a “thing.” However, if we consider the form,
we find that «it is a thing unmentioned»475 and: «We created him before,
when he was not a thing».476

87.3 ٣،٨٧

‫اﻟﺜﺎﻧﻲ وﻫﻮ أﻗﺮب ﻣﻦ اﻷّول وﺟﻮد اﻧﻔﻌﺎل اﳌﺎّدة وﺗﻬﻴّﺌﻬﺎ ﻟﻘﺒﻮل اﻟﺼﻮرة ﻣﺜﻞ‬
‫وﻗﻮع اﻟﻨﻄﻔﺔ ﰲ اﻟﺮﺣﻢ واﳊّﺒﺔ ﰲ اﻷرض اﳌﺒﻠﻮﻟﺔ أو ﺗﻌﻔﲔ ﻳﻠﺤُﻖ اﻷرض‬
‫ﻓﻴﻨﺸﺊ اﳌﻘﺘﺪر ﺗﻌﺎﱃ ﻓﻴﻬﺎ ﺻﻮًرا إﳚﺎًدا ﻣﻨﻪ ﰲ ﻛّﻞ ﻃﻮر ﻣﺎ ﻳﻨﺎﺳﺒﻪ ﻟﻌﻠﻤﻪ‬
‫ﺑﺎﺳﺘﺤﻘﺎق اﳌﻮاّد ﻣﺎ ﻳﺒﺪﻳﻪ ﻓﻴﻬﺎ ﻣﻨﻬﺎ وﻃﺎﻋﺔ اﳌﺎّدة ﻟﻪ ﺗﻌﺎﱃ ﻫﻲ اﻟﻘﺪرة ﻷﻧ ّﻪ‬
‫ﺎ ﳍﺎ وﻫﻮ ﻣﻌﻨﻰ ﻗﻮﻟﻪ ﺗﻌﺎﱃ }ﻗَﺎﻟ َﺘَﺂ َأﺗَﻴَْﻨﺎ‬‫ﻳﺄﺧﺬﻫﺎ ﻣﻨﻬﺎ ﺑﻬﺎ ﻓﻴﻜﻮن اﳋﻠﻖ ﻃﺒﻴﻌﻴ‬
‫ﲰَﻮاٍت{ وﻗﻮﻟﻪ }ِﻓﻰ ﻳَْﻮَﻣ ْ ِﲔ{ أي ﺧﻠﻖ اﻟﻴﻮﻣﲔ ﻣﻌﻬﺎ‬ ِِ
َٰ َ ‫ﻃَﺂﺋﻌَﲔ َﻓَﻘَﻀٰىُﻬﱠﻦ َﺳْﺒَﻊ‬
‫ﻓﺎﳌﻈﺮوف ﻣﻊ اﻟﻈﺮف ﻻ ﻳﺴﺒﻖ أﺣﺪﻫﻤﺎ اﻵﺧﺮ ﰲ اﻹﳚﺎد وﻳﺸﺒﻪ ﻫﺬا اﳌﻌﻨﻰ‬
‫ﺎ ﻫﻮ ﻣﻌﻨﻰ ﻃﺎﻋﺘﻬﺎ ﳌﺪﺑ ّﺮﻫﺎ‬‫دوران اﻷﻓﻼك ﻓﺈﻧ ّﻬﺎ ﻃﺒﻴﻌﻴّﺔ وﻛﻮن دورﻫﺎ ﻃﺒﻴﻌﻴ‬
.‫اﳊّﻖ‬
Second—and this is more apposite than the first point—is the underlying
material substrate’s receptivity to activity, and its predisposition to receive the
form. This, for instance, is when a drop of sperm is ejaculated into the womb,
or when a seed is planted in moist soil, or when soil is fertilized, and the Potent
configures forms, bringing them into existence at every stage in a manner
appropriate to each, and according to His knowledge of what configurations are
suitable to the material substrate. The material substrate’s compliance with
God is divine power, because He derives the material substrate from itself and
by itself, such that creation is imprinted upon its very nature. This is the
meaning of the verse «then He turned to heaven while it was smoke and said to
it and the earth, “Come willingly or unwillingly!” They said, “We come
willingly.” Then He decreed that they be seven heavens», to which He adds:
«in two days»,477 which is to say that He created the two days with them. Thus,
that which is contained is with the container, and neither precedes the other in
existence. This concept resembles the rotation of the spheres, which is natural;
and the fact that its rotation is natural is the meaning of its willing compliance
to its true Governor.

87.4 ٤،٨٧

‫ﻓﻨﻌﻮد وﻧﻘﻮل إّن وﺟﻪ اﻟﺸﺒﻪ ﺑﲔ دوراﻧﻬﺎ وﺑﲔ ﺧﻠﻖ اﻟﻴﻮﻣﲔ ﻣﻊ ﻣﻈﺮوﻓﻬﻤﺎ‬
‫ﺎ ﻫﻮ ﻋﻨﺪ ﻛّﻞ ﻧﻘﻄﺔ ﺗﺘﻌّﲔ ﻣﻦ ﺣﺮﻛﺘﻪ ﰲ‬‫ﻣًﻌﺎ أّن دوراﻧﻬﺎ وإن ﻛﺎن ﻃﺒﻴﻌﻴ‬
‫ﻣﻜﺎﻧﻪ ﻳﺘﻬﻴّﺄ اﻟﻔﻠﻚ ﺑﻬﺎ ﲝﺮﻛﺘﻪ ﳌﻮازاة ﻧﻘﻄﺔ أﺧﺮى وﻣﻦ ﻫﻨﺎ ﻳﻨﺤّﻞ اﻟﺸّﻚ اﻟﺬي‬
‫ﺎ ﳌﺎ ﻛﺎن دوًرا ﻟﻠﺰوم أّن‬‫ﻳﺘﺨﻴّﻠﻪ اﻟﻔﻴﻠﺴﻮف ﻣﻦ أﻧ ّﻪ ﻟﻮ ﻛﺎن دورﻫﺎ ﻃﺒﻴﻌﻴ‬
‫اﻟﻄﺒﻴﻌﺔ اﻟﱵ ﺗﻘﺼﺪ ﺑﻪ ﺟﻬﺔ ﳝﺘﻨﻊ ﻋﻠﻴﻬﺎ أن ﺗﻘﺼﺪ ﺿّﺪﻫﺎ وﱂ ﻳﺪر أّن‬
‫اﺳﺘﻌﺪاد اﻟﻔﻠﻚ ﰲ دوراﻧﻪ ﻣﺘﺠّﺪد ﰲ ﻛّﻞ ﻣﻮازاة ﻧﻘﻄﺔ ﻣﻦ ﻣﻜﺎﻧﻪ وﻳﺘﻌّﲔ‬
‫ﺑﺪوراﻧﻪ آﻧﺎت زﻣﺎﻧﻴّﺔ واﻟﻘﺪرة ﻫﻲ اﻟﻔﺎﻋﻠﺔ ﻟﻜّﻞ ﺟﺰء وﻟﻜّﻞ ﺣﺎل وﺗﻌّﲔ ﻣﻌﻨﻮّي‬
.‫أو ﻏﲑه ﻓﺎﳌﻘﺘﺪر ﻫﻮ اﳌﺘﺼّﺮف ﺗﻌﺎﱃ‬
Returning to our discussion: The resemblance between spherical rotation
and the creation of the two days together with their contents is that by rotating
—albeit naturally—at each point, its motion in space determines the
predisposition of the sphere to be equivalent to the next point. This is where
the doubt imagined by the philosophers vanishes—namely, that if its rotation
were natural, it would not be a rotation at all, because it is impossible that
nature could drive the sphere both toward a certain location and toward the
opposite location. They are unaware that the predisposition of the sphere to
rotate renews itself with every equivalent point in space, that units of time are
determined by its rotation, and that divine power acts upon every part, every
state, and every determination—supersensory or otherwise—and thus the Able
is exercising control.

87.5 ٥،٨٧
‫وﻫﺬا اﻻﺳﻢ ﻳﺬﻛﺮه ﻣﻦ ﻳﺮﻳﺪ ﻣﻨﻪ اﻟﺸﻴﺦ ﻇﻬﻮر اﻟﻜﺮاﻣﺎت دون اﻟﺘﻮﺣﻴﺪ‬
.‫واﷲ أﻋﻠﻢ‬
This name should be invoked by a disciple whose master wants him to
perform miracles, instead of focusing on divine oneness. And God knows best.
 ‫ﺳﻮرة ﻣﺮﻳﻢ‬

The Surah of Mary

‫اﲰﻪ اﳊﻨّﺎن ﺗﺒﺎرك وﺗﻌﺎﱃ‬

Al-Ḥannān: The Tender

88.1 ١،٨٨

‫اﻧﻔﺮد ﺑﻪ اﻟﺒﻴﻬﻘﻲ دوﻧﻬﻤﺎ وﺷﺎﻫﺪه ﻗﻮﻟﻪ ﺗﻌﺎﱃ }َوَﺣَﻨﺎﻧ ًﺎ ِّﻣﻦ ﻟ ﱠُﺪﻧ ﱠﺎ َوَزﻛَٰﻮة ً{ وﻟﺪن‬
ّ
‫وإن ﻛﺎﻧﺖ ﲟﻌﻨﻰ ﻋﻨﺪ ﻻ ﻳﻠﺰم ﻣﻨﻬﺎ أن ﻳﻌﻮد ﺑﻬﺎ وﺻﻒ ﻋﻠﻴﻪ ﺗﻌﺎﱃ ﻟﻜّﻦ‬
‫ذوق اﻟﺘﻮﺣﻴﺪ ﻳﻘﺘﻀﻲ أّن اﻟﻌﻨﺪﻳ ّﺎت ﻛﻠ ّﻬﺎ ﺗﻌﻮد ﺑﺎﻟﻮﺻﻒ ﻋﻠﻴﻪ ِﳌﺎ ﺗﺸﻬﺪ ﻣﻦ‬
‫ﻓﻨﺎء ﻣﺎ ﺳﻮاه ﰲ وﺟﻮده وﳓﻦ إّﳕﺎ ﻧﺘﻜﻠ ّﻢ ﺑﻠﺴﺎن اﻟﻮﺣﺪاﻧﻴّﺔ اﻟﻨﺎﻃﻘﺔ ﻻ‬
.‫اﻟﺼﺎﻣﺘﺔ ﺧﺼﻮًﺻﺎ‬
Only al-Bayhaqī mentions it as a divine name. It occurs in the verse: «We gave
John judgment as a child, and a God-given tenderness, and purity».478
Although “God-given” can mean “from Us,” this does not necessarily entail that
the quality goes back to God. However, the direct tasting of divine unity entails
that all “froms” are qualities that go back to Him, since they witness the
annihilation of other-than-Him in His existence. Moreover, we speak here in
the language of God’s spoken oneness, not specifically His silent oneness.

88.2 ٢،٨٨
‫ﺳﺒﺤﺎﻧﻪ وأﻃﻮار اﳊﻨﺎن ﻻ ﻧﻬﺎﻳﺔ ﳍﺎ وﻗﺪ‬ ‫واﳊﻨﺎن ﻫﻮ اﻟﺮﲪﺔ ﻓﻬﻮ اﻟﺮاﺣﻢ‬
‫ﺟﺰء واّدﺧﺮ ﻣﻨﻬﺎ ﻟﻶﺧﺮة ﺗﺴﻌﺔ وﺗﺴﻌﲔ‬ ‫ورد إﻧ ّﻪ ﺗﻌﺎﱃ ﺧﻠﻖ اﻟﺮﲪﺔ ﻣﺎﺋﺔ‬
‫ﻓﻴﻬﺎ ﺗﺮاﺣﻢ اﳌﻮﺟﻮدات ﺑﻌﻀﻬﺎ ﻋﻠﻰ ﺑﻌﺾ‬ ‫وﺟﻌﻞ ﻣﻨﻬﺎ ﺟﺰًءا واﺣًﺪا ﰲ اﻟﺪﻧﻴﺎ‬
‫ﺑﻌﺾ ﻣﻦ إﳚﺎده وﻫﻲ رﲪﺔ ﺣﻘﻴﻘﺔ ﻷّن‬ ‫ﻓﺠﻌﻞ رﲪﺔ اﳌﻮﺟﻮدات ﺑﻌﻀﻬﺎ ﻋﻠﻰ‬
.‫اﻟﺮﺣﻢ ﺷﺠﻨﺔ ﻣﻦ اﻟﺮﺣﻢـٰن أي ﻗﺮاﺑﺔ‬
Tenderness is mercy, so the Tender denotes the Merciful. The stages of His
tenderness are infinite, and we know of a report that “God created one hundred
parts of mercy, and He reserved ninety-nine of them for the hereafter, and
assigned one part for the here below. Through it, existent things show mercy to
each other.”479 Thus, the mercy that existents show each other are from His
existentiation. This is real mercy, because “the womb is intimately connected to
the All-Merciful,”480 meaning that it is in a maternal relationship.

88.3 ٣،٨٨

‫وأﺻﻞ اﳊﻨﺎن اﻟﺮﺣﻢـٰن ﺗﻌﺎﱃ وأﺻﻞ اﳊﻨﲔ اﻟﺬي ﻫﻮ اﻟﺸﻮق اﳊﻨﺎن ﻷّن‬
‫اﳌﺸﺘﺎق ﻳﺮﺣﻢ ﻏﺮﺑﺔ ﻧﻔﺴﻪ ﻓﻴﺘﻮق إﱃ اﺗ ّﺼﺎﳍﺎ إﱃ وﻃﻦ ﻃﻠﺒﻬﺎ وﳌ ّﺎ ﻛﺎﻧﺖ‬
‫اﻟﻮﺣﺪاﻧﻴّﺔ أﺻﻞ ﻛّﻞ ﻛﱶة ﻋﺬر اﳌﺸﺘﺎﻗﻮن إﱃ رؤﻳﺔ ﺟﻬﺔ اﻟﻮﺣﺪاﻧﻴّﺔ ﺑﺮؤﻳﺔ وﺟﻪ‬
‫اﳊﻘﻴﻘﺔ وﻫﻲ ﻣﺎّدة ذواﺗﻬﻢ ﻓﺎﺷﺘﺎﻗﻮا اﻟﺬات اﳉﺎﻣﻌﺔ وﻫﻲ ﺣﻀﺮة اﳉﻤﻊ وأّﻣﺎ‬
‫ﺿﻌﻔﺎء اﻻﺳﺘﻌﺪاد ﻓﻠّﻤﺎ ﻋﻤﻮا ﻋﻦ اﻟﺸﻌﻮر ﺑﺬﻟﻚ اﻟﻮﻃﻦ ﺣﻨّﻮا إﱃ اﻷوﻃﺎن‬
.‫اﻟﺒﺪﻧﻴّﺔ وﻣﺮاﺗﻊ ﳍﻮ اﻟﺼﺒﻰ وﻣﻼﻋﺐ أﺗﺮاﺑﻪ‬
The root of tenderness is the All-Merciful, just as the root of longing—that is,
yearning—is tenderness; for the person who longs has mercy toward his soul in
exile, and thus aspires to unite it with the homeland it seeks. Since unity,
moreover, is the root of all multiplicity, those who experience longing are
excused for seeing oneness wherever they see the face of reality, which is the
underlying material substrate of their essences. Thus, they long for the all-
comprehensive Essence, which is the presence of union. Those whose
preparedness is weak are blind to awareness of the spiritual homeland, and
instead incline toward the bodily homeland, the pastures of diversion, and the
places where they would relax with companions.

88.4 ٤،٨٨

‫ووﺻﻒ اﳊﻨﺎن ﲨﻴﻞ ﻣﻦ ﻛّﻞ ﻇﺎﻫﺮ ﺑﻪ ﻟﺜﺒﻮت ﲨﺎﻟﻪ ﻣﻨﺴﻮﺑ ًﺎ إﱃ ﺟﻨﺎب‬

‫اﻟﺮﲪﺔ وﻗﺪ ورد ﰲ اﳊﺪﻳﺚ اﻟﻨﺒﻮّي ﻗﻮﻟﻪ ﻋﻠﻴﻪ اﻟﺴﻼم أﻻ أﺧﱪﻛﻢ ﺑﺄﻗﺮﺑﻜﻢ‬
‫ِﻣّﲏ ﳎﺎﻟﺲ ﻳﻮم اﻟﻘﻴﺎﻣﺔ ﺛّﻢ ﻗﺎل أﺣﺎﺳﻨﻜﻢ أﺧﻼﻗ ًﺎ اﳌﻮﻃ ﱠﺆون أﻛﻨﺎﻓ ًﺎ اﻟﺬﻳﻦ ﻳﺄﻟﻔﻮن‬
.‫وﻳﺆﻟﻔﻮن واﻷﻟﻔﺔ ﻣﻦ اﳊﻨﺎن اﻟﺬي أﺻﻠﻪ اﳊﻨّﺎن ﻋّﺰ وﺟّﻞ‬
The quality of tenderness beautifies all who display it, because its beauty is
firmly ascribed to the side of divine mercy. To this effect, we know of a report
that the blessed Prophet said: “Shall I not inform you about those who will be
assembled closest to me on the Day of Resurrection? It is those with the most
beautiful character, who are easygoing, friendly, and bring people together.”481
Friendliness is from tenderness, whose root is the Tender.

88.5 ٥،٨٨

‫وﺟﻮد اﶈّﺒﺔ اﻟﱵ ﻫﻲ أﺷﺮف ﻣﻘﺎﻣﺎت اﻟﻌﻮاّم ﻓﻬﻲ ﻓﻮق‬ ‫وﻣﻦ ﺣﻘﻴﻘﺔ اﳊﻨﺎن‬
‫ﻓﺈّن اﳊﻨﺎن واﳊﻨﲔ ﻳﻘﺎرﻧﻬﺎ أﺑًﺪا وﺑﺬﻟﻚ ﺗﻜﻮن اﻷﺷﻮاق‬ ‫اﻟﻌﺒﺎدة وﻓﻮق اﻟﺘﺼّﻮف‬
{‫وﺟّﻞ ﻓﺮع ﻋﻦ ﳏّﺒﺔ اﻟﺮّب ﻟﻌﺒﺪه }َﺟَﺰآًء ِوَﻓﺎﻗ ًﺎ‬ ‫وﳏّﺒﺔ اﻟﻌﺒﺪ ﻟﺮﺑ ّﻪ ﻋّﺰ‬
‫ﰲ ﻛّﻞ ﻣﻼءﻣﺔ وﻗﻌﺖ ﰲ اﻟﻮﺟﻮد أو ﺗﻘﻊ ﻓﻴﻪ ﺑﻄﺮﻳﻖ‬ ‫ﻓﺘﺼﺎرﻳﻒ اﻻﺳﻢ اﳊﻨّﺎن‬
.‫اﻟﻜﺮم واﳉﻮد‬
The true nature of tenderness gives rise to love, which is the noblest station
of the ordinary believers, since it is above worship and above Sufism. For
tenderness and longing are always linked to love, and therefore the servant’s
yearning and love for his Lord is an offshoot of the Lord’s love for His servant as
«a fitting recompense».482 The activities of the Tender occur within everything
in existence that is agreeable, or that happens therein through generosity and
munificence.
 88.6 ٦،٨٨

‫وﻳﺬﻛَﺮ اﻻﺳﻢ اﳊﻨّﺎن ﰲ اﳋﻠﻮات ﻓﻴﻘّﻮي اﻷﻧﺲ إﱃ أن ﻳﺒﻠﻎ ﺑﺼﺎﺣﺒﻪ إﱃ‬

.‫اﶈّﺒﺔ واﷲ أﻋﻠﻢ‬
When the Tender is invoked during the spiritual retreat, it strengthens one’s
intimacy until the invoker attains divine love. And God knows best.

‫اﲰﻪ اﻟﻮارث إﻟﻴﻪ اﳌﺼﲑ‬

Al-Wārith: The Inheritor

89.1 ١،٨٩

‫}ِإﻧ ﱠﺎ َﳓُْﻦ‬ ‫اﷲ وﺷﺎﻫﺪه ﻣﻦ ﺳﻮرة ﻣﺮﻳﻢ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‬ ‫اﻧﻔﺮد ﺑﻪ اﻟﻐﺰاّﱄ رﲪﻪ‬
‫ﺗﻌﺎﱃ ﻳﺮث‬ ‫َوِإﻟ َﻴَْﻨﺎ ﻳُْﺮَﺟُﻌﻮَن{ ﻓﺄّﻣﺎ اﻟﻌﻠﻤﺎء ﻓﻴﻘﻮﻟﻮن إﻧ ّﻪ‬ ‫ﻧ َِﺮُث ٱ ْ َﻷْرَض َوَﻣْﻦ َﻋﻠ َﻴَْﻬﺎ‬
‫ﻫﻮ اﳌﻔﻬﻮم‬ ‫وﻳﺮﺛﻬﻢ ﺑﻌﻮدﻫﻢ إﻟﻴﻨﺎ أي إﻟﻴﻪ ﺗﻌﺎﱃ وﻫﺬا‬ ‫اﻷرض ﺑﻌﺪ ﻣﻮت أﻫﻠﻬﺎ‬
.‫ﻣﻌﻨﻴﺎن ﻏﲑ ﻫﺬا ﺳﻴﺄﺗﻲ ذﻛﺮﻫﻤﺎ إن ﺷﺎء اﷲ‬ ‫اﻟﺬي ﻳﺘﺒﺎدر إﱃ اﻷﻓﻬﺎم وﻟﻪ‬
Only al-Ghazālī, may God have mercy on him, considers this a divine name. It
occurs in the Surah of Mary in the verse: «surely We shall inherit the earth and
whatsoever is on it, and to Us they shall return».483 The scholars say that God
inherits the earth after the death of its inhabitants, just as He inherits them by
their return to «Us»; namely, to God. This is the most intuitively obvious
meaning of the verse, but there are two other meanings that we shall mention
shortly, God willing.

89.2 ٢،٨٩

‫ﻓﻨﻌﻮد وﻧﻘﻮل إّن اﳌﲑاث ﻫﻨﺎ ﳎﺎز إذ اﳌ ُﻠﻚ أّوًﻻ وآﺧًﺮا ﻫﻮ ﻟﻪ ﺗﻌﺎﱃ‬
‫وﻗﺪ ﺟﻌﻠﻨﺎ }ُﻣْﺴﺘَْﺨﻠ َِﻔَﲔ ِﻓﻴِﻪ{ واﻻﺳﺘﺨﻼف ﻻ ﻳﻨﻘﻞ اﳌ ُﻠﻚ إﱃ اﳋﻠﻴﻔﺔ ﻋﻦ‬
.‫ﺎز ﻓﻴﺼّﺢ‬‫ﻣﺴﺘﺨﻠﻔﻪ ﻓﻬﻮ ﺑﺎق ﺣﻘﻴﻘﺔ وأّﻣﺎ ﺑﻄﺮﻳﻖ ا‬
To return to our discussion: Inheritance here is metaphorical, for the
kingdom is His in the beginning and in the end, and He has appointed us «as
representatives over it».484 However, the appointment of a representative does
not transfer the kingdom to the representative from the One who is
represented. For it is God who subsists in reality, and so the transfer is only
metaphorical.

89.3 ٣،٨٩

‫ﺛّﻢ إّن }ٱ ْ َﻷْرَض َوَﻣْﻦ َﻋﻠ َﻴَْﻬﺎ{ ﻣﻌﺮوﻓﺎن ﻟﻜّﻦ اﻷرض اﻟﱵ ﻳﺸﻬﺪﻫﺎ أﻫﻞ اﷲ‬
‫ﺗﻌﺎﱃ ﻫﻲ ﻏﲑ ﻣﺘﻨﺎﻫﻴﺔ اﻟﻌﺪد وﻫﺬه واﺣﺪة ﻣﻨﻬﺎ ﻓﻴﻜﻮن ﻣﲑاﺛﻪ ﻟﻸرﺿﲔ‬
‫ﻣﺘﺠّﺪًدا أﺑًﺪا وﻳﻌﺮف ﻫﺬه اﳌﺴﺄﻟﺔ ﻣﻦ ﻋﺮف اﻟﻮﺟﻮد وﻫﻮ ﻻ ﻳﻌَﺮف إّﻻ ﺑﻪ‬
.‫ﺗﻌﺎﱃ‬
Furthermore, «the earth and whatsoever is on it» are both well known.
However, the earths witnessed by God’s folk are infinite in number, and our
earth is but one of them. Wherefore, His inheritance of the earths is constantly
renewed. This matter is known by those who know existence, and existence is
known only through Him.

89.4 ٤،٨٩

‫ﺛّﻢ إّن اﳌﻮﺟﻮد أﻳًﻀﺎ ﻏﲑ ﻣﺘﻨﺎﻫﻲ اﻟﻌﺪد ﻷّن ﻋﻨﺼﺮه وﻣﺎّدﺗﻪ ﻫﻮ اﻟﻮﺟﻮد‬
‫وﻫﻮ ﻣﺘﻄّﻮر أﺑًﺪا ﻷّن ﺣﻘﻴﻘﺘﻪ ﻻ ﺗﻘﺘﻀﻲ إّﻻ اﻹﳚﺎد ﰲ ﻣﺎّدة ﻏﲑ ﻣﺘﻨﺎﻫﻴﺔ‬
‫اﻷﺑﻌﺎد وﻻ ﻳﻘﺎل إّن اﻷﺑﻌﺎد ﻻ ﺗﻜﻮن إّﻻ ﰲ اﳉﺴﻢ ﻓﺈّن اﻟﻮﺟﻮد ﻫﻮ ﻗﺎﺑﻞ‬
‫ﻟﻠﺠﺴﻢ أي ﻳﻜﻮن ﺟﺴًﻤﺎ واﳉﺴﻢ ﻗﺎﺑﻞ ﻟﻸﺑﻌﺎد وﻗﺎﺑﻞ اﻟﻘﺎﺑﻞ ﻗﺎﺑﻞ ﻓﻬﻮ ﻗﺒﻮل‬
.‫ﺑﺎﻟﺘﻘﺪﻳﺮ ﻟﻜﻨّﻪ ﺗﻘﺪﻳﺮ واﺟﺐ ﻓﻘﺒﻮل اﻷﺑﻌﺎد إًذا واﺟﺐ‬
Existents are also infinite in number, because existence is their elemental
component and material substrate. Existence, moreover, unfolds eternally from
stage to stage, because its true nature entails precisely the giving of existence to
a material substrate whose spatial distance is infinite. One must not say that
spatial distance only exists in corporeal bodies, for existence is receptive of
corporeal bodies, which is to say that it can become a body. A body, moreover,
is receptive to spatial distance; and that which is receptive to a receptacle is
itself a receptacle. Its receptivity is therefore supposed, which is necessary;
therefore, the body’s receptivity to spatial distances is necessary.

89.5 ٥،٨٩

‫وأّﻣﺎ اﳌﻌﻨﻴﺎن اﻵﺧﺮان ﻓﺄﺣﺪﻫﻤﺎ أن ﻳﻜﻮن اﻻﺳﻢ اﻟﻮارث ﲟﻌﻨﻰ أﻧ ّﻪ ﻳﺮث‬

‫اﻟﺼﻮر اﻟﱵ ﻛﺎﻧﺖ ﻣﻘّﺪرة ﰲ اﳌﺘﺼّﻮرات وﻫﻲ ﺗﻌﻴّﻨﺎت ﻓﺘﻨﺤّﻞ إﱃ ﺑﺴﻴﻄﻬﺎ‬
‫ﻓﺘﺬﻫﺐ اﻟﺘﻌﻴّﻨﺎت ﰲ ﺑﺴﻴﻄﻬﺎ ﻷّن ﳍﺎ ﺿﺮﺑ ًﺎ ﻣﻦ اﻟﻮﺟﻮد وإﻟﻴﻪ ﺗﺮﺟﻊ إذ ﻻ‬
‫ﺗﻨﺤّﻞ إﱃ اﻟﻌﺪم اﶈﺾ إذ ﻻ ﺣﻘﻴﻘﺔ ﻟﻪ ﻓﻬﻮ ﻣﲑاث ﻟﻼﺳﻢ اﻟﻮارث ﺗﻌﺎﱃ‬
‫وﻫﺬا اﻻﻋﺘﺒﺎر ﻫﻮ ﻓﻨﺎء اﻟﺼﻮر ﰲ اﳌﺘﺼّﻮر ﺑﻬﺎ وﻫﻮ واﺟﺐ وﺟﻮدﻫﺎ اﻟﺬي‬
‫ﻫﻲ ﳑﻜﻨﺎﺗﻪ ﻓﻴﻜﻮن اﳌﲑاث ﻟﻠﻤﺮاﺗﺐ ﻓﻘﻂ ﻓﻬﻮ رﺟﻮع إﱃ اﻻﺳﻢ اﻟﻮارث ﻣﻦ‬
.‫ﺟﻬﺔ ﻣﺎ ﻫﻮ ﰲ اﻻﺳﻢ اﷲ‬
One of the two other meanings is that the Inheritor can mean that He
inherits the forms that were assumed by the formations, which are the
determinations. These determined forms disintegrate into their simple element
because they possess a type of existence. Moreover, they return to Him, and do
not vanish into absolute nonexistence, because the latter has no reality. This
then is an inheritance of the Inheritor. This consideration, moreover, is the
annihilation of forms into the underlying material substrate that receives those
forms. The underlying material substrate is the necessary aspect of their
existence, and they are its possibilities. The inheritance is thus only for the
levels, and that is a return to the Inheritor inasmuch as it pertains to Allāh.

89.6 ٦،٨٩

‫واﻟﺜﺎﻧﻲ أن ﻳﻜﻮن اﳌﲑاث ﻟﻼﺳﻢ اﻟﻮارث ﻣﻊ ﺑﻘﺎء اﻟﺼﻮر وﻻ ﲢﺘﺎج ﰲ‬

‫ﲢﻘﻴﻖ اﳌﲑاث إﱃ اﻧﻌﺪاﻣﻬﺎ وﳍﺬا ﻧﻈﲑ وﻫﻮ ﻗﻮل اﻟﺼﻮﻓﻴّﺔ ﳐﱪﻳﻦ ﻋﻦ ﻗﺎﺋﻠﻪ‬
‫ﻛﺎن اﷲ وﻻ ﺷﻲء ﻣﻌﻪ وﻫﻮ اﻵن ﻣﺎ ﻋﻠﻴﻪ ﻛﺎن وﻫﺬا اﻟﻔﻨﺎء اﻟﺬي ﻳﻌﻨﻮﻧﻪ‬
‫اﻟﻌﺎرﻓﻮن واﻟﻮاﻗﻔﻮن وﺣﺎﺻﻠﻪ أّن ﻣﺎ ﺛَّﻢ ﺻﻮر وﻻ ﻣﺘﺼﱠﻮر ﻏﲑه ﺗﻌﺎﱃ ﻓﻤﻦ‬
‫ﺷﻬﺪ ﻫﺬا ﻋﻠﻢ أﻧ ّﻪ وارث ﻣﻊ ﺑﻘﺎء ﻛّﻞ ﺷﻲء ﲝﺎﻟﻪ واﳌﲑاث ﻫﻨﺎ أن ﻳﻜﻮن‬
‫ﻋﲔ اﻷﺷﻴﺎء ﻻ أّن اﻷﺷﻴﺎء ﻋﻴﻨﻪ وﻫﺬا ﻫﻮ اﻟﻔﺮق ﺑﲔ ﻫﺬا اﳌﻌﻨﻰ وﺑﲔ ﻣﺎ‬
‫ﻗّﺪﻣﻨﺎه أّوًﻻ ﻣﻦ أّن اﻷﺷﻴﺎء ﺑﺎﻗﻴﺔ ﻋﻠﻰ ﻣﻠﻜﻪ ﺗﻌﺎﱃ ﻓﺈّن ﻫﻨﺎك ﻗﺪ أﺛﺒﺘﻨﺎ‬
‫ﻣﺎﻟﻜًﺎ وﳑﻠﻮﻛ ًﺎ ﺑﻠﺴﺎن اﻟﻌﻠﻢ اﳊﺠﺎﺑﻲ واﻟﻌﻠﻢ أﺑًﺪا ﰲ اﳊﺠﺎب وأّﻣﺎ ﺑﺎﻟﻜﺸﻒ‬
ّ
.‫ﻓﻬﺬا اﻷﺧﲑ ﻫﻮ اﳌﻌﲏ‬
ّ
The second consideration is that the inheritance pertains to the Inheritor
while the forms subsist. The inheritance is not contingent upon the
nonexistence of the forms. This is like when the Sufis respond to the divine
dictum “God was, and there was nothing with Him” by saying “and He is now
as He ever was.”485 This is what the recognizers and those who have arrived at
the station of halting mean by annihilation, and what comes from it is that there
are neither forms nor receptacles of forms apart from Him. Whoever witnesses
this knows that He is the Inheritor even while things continue to subsist in their
state. The inheritance here means that He is identical with the things
themselves, not that the things themselves are identical with Him. Herein,
moreover, lies the difference between the second and the first meaning in
which things continue to exist within His kingdom. For in the latter, we affirm
both the Owner and the possession in the language of veiled knowledge; and
knowledge is forever behind the veil. Through unveiling, however, it is the
former meaning that we have in mind.

89.7 ٧،٨٩

‫وﻫﺬا اﻻﺳﻢ ﻳﺼﻠﺢ ﻟﻠﻌﺎرﻓﲔ ﻓﻴﻜﻮن ﺟﺎذﺑ ًﺎ ﳍﻢ إﱃ اﻟﻔﻨﺎء اﳌﻄﻠﻖ وﻫﻮ ﻣﻘﺎم‬
.‫اﻟﻮﻗﻔﺔ واﷲ أﻋﻠﻢ‬
This name is suitable for the recognizers, for it draws them toward
unconditioned annihilation, which is the station of halting. And God knows
best.
 ‫ﺳﻮرة ﻃﻪ‬

The Surah of Ṭā Hā

90.0 ٠،٩٠

‫ﺛﻼﺛﺔ أﲰﺎء‬
The Surah of Ṭā Hā has three names.

‫اﲰﻪ اﻟﺒﺎﻗﻲ ﻋّﺰت ﻓﺮداﻧﻴّﺘﻪ‬

Al-Bāqī: The Everlasting

90.1 ١،٩٠

‫ﻫﺬا اﻻﺳﻢ اﻟﻌﻈﻴﻢ ﻣﺘ ّﻔﻖ ﻋﻠﻴﻪ ﺑﲔ اﻷﺋّﻤﺔ اﻟﺜﻼﺛﺔ وﺷﺎﻫﺪه ﻣﻦ ﺳﻮرة ﻃﻪ ﻗﻮﻟﻪ‬
.‫ﺗﻌﺎﱃ }َوٱﷲُ َﺧ ْ ٌﲑ َوَأﺑ َْﻘﻰ{ وﺑﻘﺎؤه ﺗﻌﺎﱃ ﻫﻮ ﻻ ﻣﻦ ﺑﺪاﻳﺔ وﻻ إﱃ ﻧﻬﺎﻳﺔ‬
ٰٓ
The three eminent scholars agree that this august name is divine. It appears in
the Surah of Ṭā Hā in the verse: «God is better, and everlasting».486 His
everlastingness is without beginning and without end.

90.2 ٢،٩٠
‫واﻋﻠﻢ أّن ﻫﺬا اﻟﺒﻘﺎء ﻫﻮ اﳌﻌّﱪ ﻋﻨﻪ ﺑﺎﻟﺪﻫﺮ ﰲ ﻗﻮﻟﻪ ﻋﻠﻴﻪ اﻟﺴﻼم ﻻ‬
‫ﺗﺴّﺒﻮا اﻟﺪﻫﺮ ﻓﺈّن اﷲ ﻫﻮ اﻟﺪﻫﺮ ﻓﻔﻴﻪ ﺣﺬف ﻣﻀﺎف وإﻗﺎﻣﺔ اﳌﻀﺎف إﻟﻴﻪ‬
‫ﻣﻘﺎﻣﻪ وﻫﻮ ﳎﺎز ﻣﻌﺮوف وأّﻣﺎ اﻟﺰﻣﺎن ﻓﺈﻧ ّﻪ ﻣﻔﺮوض ﰲ اﻟﺪﻫﺮ ﺑﻌﺪد دْورات‬
‫اﻷﻓﻼك ﻣﺎ داﻣﺖ داﺋﺮة أو ﲟﻘﺎدﻳﺮ ﻟﻮ أدﻳﺮت اﻷﻓﻼك ﻟﻜﺎﻧﺖ ﻣﺴﺎوﻳﺔ ﻷزﻣﻨﺘﻬﺎ‬
‫ﻓﺈﻧ ّﻪ ﻟﻴﺲ واﺟﺒًﺎ أن ﺗﺒﻘﻰ ﻫﺬه اﻷﻓﻼك ﻷّن اﻟﺬي ﻳﺪوم إّﳕﺎ ﻫﻮ اﻟﻮﺟﻮد‬
‫اﶈﺾ وﻫﻮ ﻟﻠﺤّﻖ ﺗﻌﺎﱃ وأّﻣﺎ اﳌﻮﺟﻮد ﻓﻜّﻞ ﻣﺘﻨﺎه وإن ﻃﺎل أﻣﺪه ﻓﺈﻧ ّﻪ ﻳﻨﺤّﻞ‬
‫ﻻ ﳏﺎﻟﺔ‪.‬‬
‫‪Moreover, this everlastingness is described as the aeon in the prophetic‬‬
‫‪tradition: “Do not curse the aeon! For God is the aeon.”487 Here, the first noun‬‬
‫‪of the genitive construction is dropped and replaced by the second noun, which‬‬
‫‪is a well-known metaphorical construct.488 Time is supposed within the aeon‬‬
‫‪according to the number of spherical rotations, so long as they continue to‬‬
‫‪rotate, or according to a measure temporally equivalent to the rotations of the‬‬
‫‪spheres. For it is not necessary for these spheres to subsist, because what lasts‬‬
‫‪forever is pure existence, and that belongs to the Real. As for existents, anything‬‬
‫‪that is finite—no matter how long its duration—will inevitably disintegrate.‬‬

‫‪90.3‬‬ ‫‪٣،٩٠‬‬

‫واﻟﻔﻼﺳﻔﺔ وأﻫﻞ ﻋﻠﻢ اﳍﻴﺌﺔ ﻳﻨﻜﺮون ﻫﺬا اﻟﻘﻮل }َوٱﷲُ ﻳَْﻌﻠ َُﻢ ِإﻧ ﱠُﻬْﻢ ﻟ َ َٰﻜِﺬﺑُﻮَن{‬
‫ﻓﺈّن اﲰﻪ اﻟﻮارث ﺗﻌﺎﱃ ﻻ ﻳﺒﻘﻲ ﻏﲑه وﻟﻴﺲ ﻫﻮ ﳑّﺎ ﻳﺘﺴّﻤﻰ إذ ذاك‬
‫ﻣﻮﺟﻮًدا ﺑﻞ وﺟﻮًدا وﺑﲔ ﻫﺎﺗﲔ اﻟﻠﻔﻈﺘﲔ وﻣﻌﻨﻴﻴﻬﻤﺎ ﻣﺎ ﺑﲔ اﻟﻮاﺟﺐ واﳌﻤﻜﻦ‬
‫وﻧﻌﲏ ﺑﻪ اﳌﻤﻜﻦ اﻟﻌﺎّم اﳌﺴﻠﻮب ﺿﺮورة اﻟﻌﺪم ﻓﻘﻂ وأّﻣﺎ اﳌﻤﻜﻦ اﳋﺎّص وﻫﻮ‬
‫اﳌﺴﻠﻮب اﻟﻀﺮورﺗﲔ ﻓﻬﻮ ﰲ ﻧﻔﺲ اﻷﻣﺮ ﺑﺎﻃﻞ وﻃﺒﻴﻌﺘﻪ ﰲ ﻧﻔﺲ اﻷﻣﺮ ﳑﺘﻨﻌﺔ‬
‫وإّﳕﺎ ﻳﺜﺒﺖ ﰲ ﺟﻬﻞ اﳉﺎﻫﻞ ﺣﻴﺚ ﻻ ﻳﻌﻠﻢ أﻧ ّﻪ ﻳﻜﻮن أو ﻻ ﻳﻜﻮن وﻟﻴﺲ‬
‫اﻟﻮاﻗﻊ ﰲ ﻧﻔﺲ اﻷﻣﺮ إّﻻ أﺣﺪﻫﻤﺎ ﻓﺄﻫﻞ اﷲ اﶈﻘّﻘﻮن ﻻ ﻳﺘﻜﻠ ّﻤﻮن إّﻻ ﰲ‬
‫اﻟﻮاﻗﻊ ﰲ ﻧﻔﺲ اﻷﻣﺮ وﻟﻴﺲ إّﻻ اﻟﻮاﺟﺐ واﳌﻤﺘﻨﻊ‪.‬‬
‫‪The philosophers and astronomers reject this doctrine, «and God knows that‬‬
they are liars».489 For His name the Inheritor assures the subsistence of none
beside Him. Hence, He is not called an “existent” but rather “existence.” What
lies between these two terms and their meanings is what lies between the
necessary and the possible. Moreover, by possible we mean universal possibility
alone, which is stripped of the necessity of nonexistence. Particular possibility
—which is stripped of necessary existence and nonexistence—is unreal in itself,
and its nature is impossible in itself. Such possibility is only affirmed by an
ignoramus insofar as he does not know whether it is being or nonbeing, though
in itself it can only be one of the two. Thus, the People of God who are realized
speak solely about what is actually the case, which is only the necessary and the
impossible.

90.4 ٤،٩٠

‫وﻫﺬا اﻟﻄﻮر‬ ‫ﻂ وﻻ ﻳﻜﻮن أﺑًﺪا‬ّ ‫ﻗﺎﻟﻮا أﻳًﻀﺎ واﳌﻤﺘﻨﻊ ﻫﻮ اﻟﺬي ﻣﺎ ﻛﺎن ﻗ‬

‫ﻋﺪم ﺻﺮف‬ ‫ﻋﻨﺪﻫﻢ ﳑّﺎ ﻳﻘﺒﺢ اﻟﻜﻼم ﻓﻴﻪ ﻋﻨﺪﻫﻢ ﻷﻧ ّﻬﻢ أﻫﻞ اﻟﻮﺟﻮد واﳌﻤﺘﻨﻊ‬
‫اﻟﺘﻔﻬﻴﻢ ﻓﻬﻮ‬ ‫وﻗﻮﻟﻨﺎ ﻋﺪم ﺻﺮف ﻫﻮ اﺳﻢ ﻋﻠﻰ ﻏﲑ ﻣﺴّﻤﻰ واﳌﻘﺼﻮد ﺑﻪ‬
.‫ﻳﻔﺮض ﻟﻴﻨﻔﻰ ﻻ ﻟﻴﺜَﺒﺖ‬
Those who are realized also say that the impossible is that which never was
and will never be. Furthermore, this stage is an unappealing subject of
discussion for them, because they are the People of Existence, and impossibility
is pure nonexistence. “Pure nonexistence” is a phrase that has no corresponding
reality. Its purpose is to aid the understanding, for it is posited in order to be
negated, not affirmed.

90.5 ٥،٩٠

‫وﻧﻌﻮد ﻓﻨﻘﻮل إّن اﻷﻓﻼك ﻓﺎﻧﻴﺔ ﻋﻠﻢ ذﻟﻚ ﻣﻦ ﻋﻠﻢ وﺟﻬﻠﻪ ﻣﻦ ﺟﻬﻠﻪ واﻟﺬي‬
‫ﻋﻠﻴﻨﺎ ﻫﻮ ﻧﻨﻄﻖ ﺑﺎﻷذواق وﻟﻴﺲ ﻋﻠﻴﻨﺎ أن ﻧﻔﻬﻢ أﻫﻞ اﻟّﺸﻘﺎق وﻻ ﻧﺴﻤﻊ }َﻣْﻦ‬
‫ِﰲ ٱﻟ ُْﻘُﺒﻮِر{ وﻫﻢ ﰲ ﻗﺒﻮر اﳊﺠﺎب وأّﻣﺎ اﻟﺬي ﻳﺴﻤﻌﻪ أﻫﻞ اﻟﻘﺒﻮر ﻓﻬﻮ ﻧﻄﻖ‬
‫اﻟﻮﺟﻮد ﻗﺎل ﺷﻴﺨﻨﺎ ﳏﻴﻲ اﻟﺪﻳﻦ ﺑﻦ اﻟﻌﺮﺑﻲ رﲪﺔ اﷲ ﻋﻠﻴﻪ‬
ّ
 ‫ﻧ ُﻄِْﻖ‬ ‫ِإَﱃ‬ ‫ﲰﺎٍع‬َ ْ ‫ﺑَِﺄ‬ ‫ِإَذا ﻧ ََﻄَﻖ ٱﻟ ُْﻮُﺟﻮُد َأَﺻﺎَخ‬
ِ‫ٱﻟ ْﻮﺟﻮد‬ ‫ﻗَْﻮٌم‬
ُ ُ
Returning to our discussion: The spheres are evanescent, regardless of
whether this is known by those who have knowledge, or unknown to the
ignorant. It is our responsibility to speak through direct tasting, not to persuade
those who stir up discord. We cannot cause «those who are in the graves to
hear»,490 for they are in the graves of the veil. What the people of the graves
hear491 is the language of existence. Our shaykh Muḥyī l-Dīn ibn al-ʿArabī, may
God have mercy on him, writes:
When existence speaks, one group
lends its ear to the speech of existence.492

90.6 ٦،٩٠

‫ﻓﺎﲰﻪ اﻟﺒﺎﻗﻲ ﻳﺴﺘﺄﺛﺮ ﺑﺎﻟﺒﻘﺎء وﻳﺪﺧﻞ ﰲ ﻣﻌﻨﺎه اﻻﺳﻢ اﻟﻮارث واﻟﺒﻘﺎء ﻟﻪ‬
‫ﺗﻌﺎﱃ ﻫﻮ ﺑﺬاﺗﻪ اﻟﱵ ﻫﻲ اﻟﻮﺟﻮد إذ ﻛﺎن اﻟﻮﺟﻮد ﻻ ﻳﻘﺒﻞ اﻟﻌﺪم ﻛﻤﺎ ﻳﻘﺒﻠﻪ‬
‫اﳌﻮﺟﻮد وﻗﺪ ﺟﻬﻞ ﻋﻠﻤﺎء اﻟﺮﺳﻮم ﻓﺠﻌﻠﻮا اﻟﻮﺟﻮد ﻋﺮًﺿﺎ وﻛﺄﻧ ّﻬﻢ ﻳﻌﻨﻮن‬
.‫ﺑﺎﻟﻮﺟﻮد اﻟﻮﺟﺪان ﻓﺈّن اﻟﻮﺟﺪان ﻳﺘﺠّﺪد وﻫﻮ ﻋﺮض ﻳﻘﻊ ﺑﺎﻟﺘﻀﺎﻳﻒ‬
Thus, the effects of everlastingness are displayed upon the Everlasting, and
the Inheritor is included within its meaning. Everlastingness thus belongs to
Him through His Essence, which is existence. For existence rejects
nonexistence, in contrast to existent things. The exoteric scholars, moreover,
are ignorant when they make existence an accident, as though existence meant
consciousness, for consciousness is ever-renewing, and is an accident that
occurs correlatively.

90.7 ٧،٩٠

‫وﻫﺬا اﻻﺳﻢ اﻟﻜﺮﻳﻢ ﻳﻨﻔﻊ ذﻛﺮه ﳌﻦ ﻋﺠﺰ ﻋﻦ ﺑﺬل ﻧﻔﺴﻪ ﻟﺮﺑ ّﻪ ﺗﻌﺎﱃ ﻓﺈذا‬
.‫ذﻛﺮه دواًﻣﺎ ﺧﺮج ﻋﻦ ﻧﻔﺴﻪ واﷲ أﻋﻠﻢ‬
 This eminent name benefits the person who is incapable of giving himself up
freely to God. When he invokes it consistently, he transcends his lower self.
And God knows best.

‫اﲰﻪ اﳌﻌﻄﻲ ﺟّﻞ ﺛﻨﺎؤه‬

Al-Muʿṭī: The Giver

91.1 ١،٩١

‫ﻫﺬا اﻻﺳﻢ اﻟﻜﺮﻳﻢ اﻧﻔﺮد ﺑﻪ أﺑﻮ اﳊﻜﻢ دون اﻹﻣﺎﻣﲔ وﺷﺎﻫﺪه ﻣﻦ ﺳﻮرة ﻃﻪ‬
.{‫ﻗﻮﻟﻪ ﺗﻌﺎﱃ }َأْﻋَﻄﻰ ﻛُﱠﻞ َﺷﻰٍء َﺧﻠ َْﻘُﻪ ﺛُﱠﻢ َﻫَﺪٰى‬
ْ ٰ
This noble name is cited by Ibn Barrajān, but not by the other two eminent
scholars. It occurs in the Surah of Ṭā Hā in the verse: «He gives everything its
creation, then guides it».493

91.2 ٢،٩١

‫وأّول ﻋﻄﺎء ﻗﺒﻠﻪ ﻗﺎﺑﻞ ﻣﻨﻪ ﺗﻌﺎﱃ اﻟﻘﺎﺑﻠﻴّﺔ ﺛّﻢ أﻋﻄﻰ اﻟﻘﺎﺑﻞ ﻣﺎ ﻗﺒﻞ ﻓﺄﻋﻄﻰ‬
‫اﻹﳚﺎد وﻫﻮ ﻣﻦ ﲨﻠﺔ ﻣﺎ ﻗﺒﻠﻪ اﻟﻘﺎﺑﻞ ﺛّﻢ ﺗﺴّﻤﻰ اﻟﻘﺎﺑﻞ ﺑﺄﻧ ّﻪ أوﺟﺪه اﻟﻔﺎﻋﻞ ﻣﻦ‬
‫ﺮا وﻫﻮ ﲟﻌﻨﻰ اﻹﳚﺎد‬‫ﺟﻬﺔ أّن اﻟﻘﺒﻮل ﻋﻄﺎء أﻳًﻀﺎ ﺛّﻢ إن ﻛﺎن اﻹﻋﻄﺎء ﻣﺴﺘﻤ‬
‫ وﻫﻮ إﻋﻄﺎء اﻟﺘﻠّﺒﺲ‬١‫إﱃ أن وﺻﻞ إﱃ ﻣﺮاﺗﺐ اﳊﺠﺎب ﻓﻜﺎن اﻹﻋﻄﺎء ﻳﺘﻘّﺒﻞ‬
.‫ﺑﺎﳌﻠﻚ أو ﻣﺎ ﻫﻮ ﺷﺒﻴﻪ اﳌﻠﻚ‬
.‫ ﺗﻨﻘﻴًﻼ‬:‫ و‬١
Receptivity is the first gift from Him to any individual. He then gives him the
things to which he is receptive, whereupon He bestows existence, which is one
such thing. It is then that a person can be called a person by virtue of having
been brought into existence by an agent because receptivity is also a gift.
Moreover, if bestowal is continuous—in the sense of existentiation—it reaches
the levels of the veil, and the bestowal is met with receptivity, for it is a bestowal
clothed in ownership, or something that resembles ownership.

91.3 ٣،٩١

‫واﻟﻌﻄﺎء ﻋﺎّم ﻓﻜّﻞ ﻣﺎ ﻻﻗﺎك ﻓﻘﺪ أﻋﻄﺎك اﳌﻮازاة وإن أدرﻛﺘﻪ ﺑﺒﻌﺾ‬
‫ﳏّﺴﺎﺗﻚ ﻓﻘﺪ أﻋﻄﺎك اﻹدراك واﳌﺮآة ﺗﻌﻄﻴﻚ ﺻﻮرﺗﻚ وأﻧﺖ ﺗﻌﻄﻴﻬﺎ اﳌﻮازاة‬
‫واﻟﻘﻮى ﺗﻌﻄﻲ اﳌﻨﺎﻓﻊ ﲝﺴﺒﻬﺎ واﻟﻨﲑان ﺗﻌﻄﻲ اﻷﺿﻮاء واﻷﺿﻮاء ﺗﻌﻄﻲ اﻷﺑﺼﺎر‬
‫واﻟﺴﻤﺎء ﺗﻌﻄﻲ اﻷرض اﳌﻄﺮ واﻷرض ﺗﻌﻄﻲ اﻟﺴﻤﺎء ﻇﻬﻮر ﻋﻄﺎﻳﺎﻫﺎ ﰲ اﻟﻨﺒﺎت‬
‫واﻟﻨﺒﺎت ﻳﻌﻄﻲ اﻟﺒﻬﺎﺋﻢ أﻏﺬﻳﺘﻬﺎ وﻳﻌﻄﻲ اﶈّﺴﺎت ﻣﺎ ﻳﺪرﻛﻪ ﻣﻨﻬﺎ واﳊﻴﻮان ﻳﻌﻄﻲ‬
‫اﻹﻧﺴﺎن أﻏﺬﻳﺘﻪ وﺣّﺪﺗﻪ وﻣﻠﻜﻪ وﻟﲔ ﻣﻔﺎﺻﻞ اﳊﻴﻮان ﻳﻌﻄﻴﻪ أوﺿﺎﻋﻪ اﻟﱵ‬
‫ﺗﺴﱰﻳﺢ ﺑﻬﺎ ﻓﺈّن ﻛّﻞ ﺣﻴﻮان ﻛﺎﻧﺖ أوﺿﺎﻋﻪ أﻛﱶ ﻛﺎﻧﺖ اﺳﱰاﺣﺘﻪ أﻛﱶ‬
‫واﻹﻧﺴﺎن ﻳﻌﻄﻲ اﻷﺷﻴﺎء أﲰﺎءﻫﺎ ﰲ ﻧﻄﻘﻪ وﻛﺘﺎﺑﺘﻪ وﻳﻌﻄﻴﻬﺎ إﻇﻬﺎر ﻣﻨﺎﻓﻌﻬﺎ‬
‫وﻣﻀﺎّرﻫﺎ وﻫﻮ اﻟﻨﺎﻃﻖ ﻋﻨﻬﺎ ﻓﺄﻟﺴﻨﺘﻬﺎ ﻫﻲ ﻟﺴﺎﻧﻪ اﻟﻨﺎﻃﻖ وﻫﻮ ﻛﺘﺎﺑﻬﺎ اﳌﺒﲔ‬
.‫اﻟﺬي ﻳﻈﻬﺮ ﻣﻀﻤﺮﻫﺎ‬
Furthermore, bestowal is all-pervasive, and everything that you encounter
gives you an equivalent bestowal. When you perceive bestowal through your
senses, it is He who gives you that perception. A mirror shows you your form,
and you give it the equivalent bestowal. The faculties give benefits according to
what they are; fire gives light, and light gives vision; the sky gives the earth rain,
and through its plants the earth gives the sky the sign of its gift; and the plants
give the beasts their nourishment. Plants also give creatures endowed with
sense perception whatever they perceive therefrom. Animals give humans their
nourishment, energy, and the fact of their ownership. The joints of animals give
them the positions they rest in, and the more bodily positions an animal can
assume, the more it will find rest. Through speech and writing, the human
being gives things their names. He gives them the displays of their benefits and
harms, and he speaks on their behalf, for their tongues speak through his, and
he is their Clear Book that displays their content.494
 91.4 ٤،٩١

‫ﺗﻌﺎﱃ أﲰﺎءﻫﺎ اﻟﻨﻄﻘﻴّﺔ وﻳﻌﻄﻴﻪ ﺑﺎرﺋﻪ ﻣﻨﻬﺎ‬ ‫واﻹﻧﺴﺎن ﻳﻌﻄﻲ ﺣﻀﺮة اﳊّﻖ‬
‫اﳌﺮزوق ﻫﻮ ﻣﻌﻄﻲ اﲰﻪ اﻟﺮازق وا ﻠﻮق ﻫﻮ‬ ‫اﻟﺒﻘﻴّﺔ ﻓﻴﻘﻴﻢ ﳎﺪ رﺑ ّﻪ ﺗﻌﺎﱃ ﻓﺈّن‬
‫ وﻗﻌﺖ ﺑﲔ اﻟﻌﺒﺪ ورﺑ ّﻪ وﻫﻮ‬١‫ﻣﻌﻄﻴﻪ اﲰﻪ اﳋﺎﻟﻖ وﻛﺬﻟﻚ اﳌﻘﻮل ﰲ ﻛّﻞ ﻣﻄﺎﺑﻘﺔ‬
‫أﻳًﻀﺎ أﻋﻄﻰ اﳊّﻖ اﻟﺼﻤﺪ إن ﺻﺎر ﻋﺒًﺪا وأﻧﺰﻟﻪ ﰲ ﻣﺮاﺗﺐ ﺗﺪﻟ ّﻴﻪ ﻓﺎﺗ ّﺼﻒ‬
‫ﺑﻜّﻞ ﺟﺰﺋﻴّﺔ وأﺳﺪل اﳊﺠﺎب ﻋﻠﻰ اﻟﻨﻘﺎﺋﺾ ﻓﻨﺴﺒﻬﺎ ﻟﻨﻔﺴﻪ واﻟﻘﻴّﻮﻣﻴّﺔ ﺗﺄﺑﻰ ذﻟﻚ‬
‫واﻟﻔﺮداﻧﻴّﺔ ﺗﻌﺪﻣﻪ واﳌﻀﺎﻳﻔﺎت وإن أﻋﻄﺖ ﻓﻬﻲ اﻋﺘﺒﺎرﻳ ّﺔ ﻣﺮﺗﺒﻴّﺔ ﻟﻜّﻦ ﻣﻘﺎﻣﻬﺎ‬
‫ﺷﺮﻳﻒ وﺑﻴﻨﻬﺎ وﺑﲔ اﻟﻮﺟﻮد ﻣﺎ ﻳﺸﺒﻪ ﻣﺎ ﺑﲔ اﻻﺳﻢ اﷲ واﻻﺳﻢ اﻟﺮﺣﻢـٰن ﻓﺄﻧﺖ‬
‫إذا أﺳﻔﺮ ﻟﻚ وﺟﻪ اﳌﻌﻄﻲ ﺗﺒﺎرك وﺗﻌﺎﱃ ﱂ ﺗﺮ ﺣﺮﻛﺔ ﰲ وﺟﻮده إّﻻ وﻫﻲ‬
.‫ﻋﻄﺎء‬
.‫ ﻣﻀﺎﻳﻔﺔ‬:‫ و‬١
The human being provides the Presence of the Real with its names that are
spoken, and their Author gives the human being the remainder. Thus, man
affirms the glory of his Lord, because the one who receives provision gives Him
the name the Provider, and the one who is created gives Him the name the
Creator. The same can be said of every correspondence between the servant
and his Lord. By becoming a servant, the servant also gives to the Self-
Sufficient. The servant brought the Lord down to the levels of His descent, so
that He assumes all particular qualities, and He drapes the veil over opposites
and ascribes them to Himself, even while the quality of self-subsistence rejects
this, and the quality of exclusive singularity nullifies it, and correspondences—
although they do give—are still suppositions of rank, even though their station
is sublime. Moreover, the disparity between these suppositional
correspondences and existence resembles the difference between Allāh and the
All-Merciful. Thus, when the blessed face of the Giver shows itself to you, you
will not notice any movement in His existence but that it appears as a gift.

91.5 ٥،٩١
‫ﻋﻄﺎء وﻟﻮ ﻟﺼﻮرة ﺣﺮﻛﺘﻪ ﰲ ﻧﻔﺴﻪ ﻓﺈﻧ ّﻬﺎ ﻋﻄﺎء‬ ‫وﺑﺎﳉﻤﻠﺔ ﻻ ﻓﻌﻞ إّﻻ وﻫﻮ‬
‫اﳌﻌﻄﻲ ﺗﻌﺎﱃ وذﻟﻚ اﻷﺧﺬ ﻫﻮ ﻣﻦ اﳌﻌﻄﻲ ﺗﻌﺎﱃ‬ ‫وﻻ ﻗﺎﺑﻞ إّﻻ وﻫﻮ آﺧﺬ ﻣﻦ‬
‫ﻓﻬﻮ ﻣﻦ ﻫﺬه اﳉﻬﺔ ﻋﻄﺎء واﶈﻮﻃﺎت أﻋﻄﺖ‬ ‫ﻋﻄﺎء ﻹﳚﺎد ﺣﻘﻴﻘﺔ اﻷﺧﺬ‬
‫أﻋﻄﺖ اﶈﻮﻃﺎت ﳏﻮﻃﻴّﺎﺗﻬﺎ واﻟﻜّﻞ ﻟﻼﺳﻢ اﳌ ُﻌﻄﻲ‬ ‫اﶈﻴﻄﺎت إﺣﺎﻃﺘﻬﺎ واﶈﻴﻄﺎت‬
.‫ﺗﻌﺎﱃ‬
In summary, every act is a gift. Even the form of its movement within itself is
a gift. Moreover, every receptacle receives from the Giver, and that receiving is
one of the gifts of the Giver because He existentiates the reality of receiving. In
this regard, it is therefore a gift. Furthermore, things that can be encompassed
give the encompassments to those who encompass them. The latter, for their
part, give the encompassments their encompassed-ness. All that belongs to the
Giver.

91.6 ٦،٩١

‫وﻫﺬا اﻻﺳﻢ ﺗﻌﺎﱃ أﻗﺮب اﻷﲰﺎء اﳌﺬﻛﻮرة ﰲ اﳋﻠﻮة إﱃ اﻟﻔﺘﺢ ﻟﻜﻨّﻪ ﻓﺘﺢ‬
.‫ﺿﻌﻴﻒ ﰲ اﻟﻐﺎﻟﺐ واﷲ أﻋﻠﻢ‬
When invoked during the retreat, this name is the most effective at bringing
about a spiritual opening; usually, however, it is an incomplete opening. And
God knows best.

‫اﲰﻪ اﻟﻐﻔّﺎر ﺗﺒﺎرك ﻋﻔﻮه‬

Al-Ghaffār: The All-Concealing

92.1 ١،٩٢

‫اﻧﻔﺮد ﺑﻪ اﻟﻐﺰاّﱄ رﲪﻪ اﷲ وﺷﺎﻫﺪه ﻣﻦ ﺳﻮرة ﻃﻪ ﻗﻮﻟﻪ ﺗﻌﺎﱃ }َوِإﻧِ ّﻰ ﻟ ََﻐﻔﱠﺎٌر‬

‫ِّﳌ َﻦ ﺗَﺎَب{ اﻟﻐﻔّﺎر واﻟﻐﻔﻮر وﻏﺎﻓﺮ اﻟﺬﻧﺐ ﻛﻠ ّﻪ ﻣﻦ اﻟﺴﱰ ﻟﻠﻌﺒﺪ ﻣﻦ اﻟﻌﻘﻮﺑﺔ أو‬
.‫ﻟﺴﱰ اﻟﺬﻧﺐ ﻷّن اﻟﻐﻔﺮ ﻫﻮ اﻟﺴﱰ وﻫﺬا اﻟﻘﺪر ﻫﻮ ﻧﺼﻴﺐ اﻟﻌﻠﻢ واﻟﻌﻠﻤﺎء‬
Only al-Ghazālī, may God have mercy on him, mentions it as a divine name. It
occurs in the Surah of Ṭā Hā in the verse: «Surely I conceal the one who turns
in repentance».495 The names the All-Concealing (al-Ghaffār), the Concealing
(al-Ghafūr), and the Concealer of Sin (Ghāfir al-Dhanb) all relate to shielding
the servant from punishment or covering his sin, because a concealment is a
type of covering (satr). This much exoteric scholars understand.

92.2 ٢،٩٢

‫وﺛَّﻢ اﻋﺘﺒﺎرات أﺧﺮى ﲝﺴﺐ ﺑﻌﺾ اﳌﺮاﺗﺐ ﻓﻤﻨﻬﺎ أﻧ ّﻪ ﻏﻔّﺎر ﳌﻦ ﺗﺎب أي‬
‫رﺟﻊ ﻓﺈن ﻛﺎن رﺟﻮﻋﻪ إﱃ ﻧﻔﺴﻪ ﰲ ﺣﻀﺮة اﳊﺠﺎب ﻓﺎﻟﻐﻔﺮ ﺳﱰ اﻟﻐﻔّﺎر ﻟﻪ‬
‫ﻋﻦ ﻣﻼﺣﻈﺔ اﳋﻮف ﻣﻦ اﻻﺳﻢ اﻟﺸﺪﻳﺪ اﻟﻌﺬاب ﻓﻬﻮ ﻻ ﻳﺘ ّﻘﻲ وﻻ ﻳﻌﺮف‬
‫اﻟﺘﻘﻮى ﻷّن اﻟﺘﻘﻮى إّﳕﺎ ﻳﻜﻮن ﳑّﻦ ﻳﻨﻜﺸﻒ ﻟﻪ ﻣﺎ ﳜﺎﻓﻪ وﳛﺬره واﻻﺳﻢ‬
‫اﻟﻐﻔّﺎر ﰲ ﻫﺬه اﳌﺮﺗﺒﺔ ﺳﺎﺗﺮ ﻋﻠﻴﻪ وﺟﻪ اﻟﺘﻘﻮى وﺣﺎﺟﺐ ﻟﻪ ﻋﻨﻬﺎ ﻣﻦ ﺣﻀﺮة‬
‫ﻛﻮﻧﻪ ﺗﻌﺎﱃ }َأْﻫﻞ ٱْﳌ َﻐِْﻔَﺮِة{ وذﻟﻚ ﺣﻘﻴﻘﺔ اﻻﺳﻢ اﳌﻀّﻞ ﻓﻴﺪﺧﻞ اﻟﻐﻔّﺎر ﻫﻨﺎ ﰲ‬
‫ﺣﻘﻴﻘﺔ اﻻﺳﻢ اﳌﻀّﻞ وﻳﻜﻮن ﻣﻌﻨﻰ أﻧ ّﻪ }َأْﻫُﻞ ٱْﳌ َﻐِْﻔَﺮِة{ ﰲ ﺧﺼﻮص ﻫﺬه اﻟﺮﺗﺒﺔ‬
.‫أﻧ ّﻪ اﳌﻀّﻞ‬
Beyond this, there are other considerations in accordance with some of the
levels of manifestation. One of them is that He is the All-Concealing for the one
who repents; that is, who turns. If he turns toward himself in the presence of
the veil, then the All-Concealing covers him from experiencing fear from the
Severe in Chastisement. Such a person has no reverential fear, and does not
know what reverential fear means, because reverential fear is only for those
who perceive an object worthy of fear and caution. In this level, the All-
Concealing covers the person with respect to reverential fear. It veils him from
it inasmuch as God is «most worthy of concealing»;496 and this is the reality of
the Misguider. In this case, the All-Concealing is included within the reality of
the Misguider, and God is «most worthy of concealing» in this specific level in
the sense that He is the Misguider.

92.3 ٣،٩٢

‫وﰲ ﻏﲑ ﻫﺬا اﻻﻋﺘﺒﺎر ﳑّﺎ ﻳﻘﺎﺑﻠﻪ وﻫﻮ أن ﻳﻜﻮن ﻗﺪ أﺣﺎﻃﺖ ﺑﻪ ﺣﻘﻴﻘﺔ‬

‫}َأْﻫﻞ ٱﻟﺘ ﱠﻘَْﻮٰى{ ﻓﺈن ﻛﺎن َﻏﻔﱠﺎًرا ِّﳌ َﻦ ﺗَﺎِب أي رﺟﻊ إﻟﻴﻪ ﺗﻌﺎﱃ ﻋﻦ ﺣﻀﺮة‬
‫اﳌﻌﺼﻴﺔ إﱃ ﺣﻀﻮر اﻟﻄﺎﻋﺔ ﻓﺎﳊّﻖ ﺗﻌﺎﱃ ﰲ ﺣﻘّﻪ }ُﻫَﻮ َأْﻫُﻞ ٱﻟﺘ ﱠﻘَْﻮى{ ﻓﻬﻮ‬
‫ﻏﻔّﺎر ﻟﻪ ﺑﺴﱰ أﺣﻜﺎم اﻻﺳﻢ اﳌﻀّﻞ وإﻇﻬﺎر أﺣﻜﺎم اﻻﺳﻢ اﳍﺎدي ﻓﻴﻨّﺒﻪ‬
‫ﻟﻠﺘﻘﻮى ﻷﻧ ّﻪ ﻣﺴﺘﻮر ﻋﻦ أﺣﻜﺎم اﻻﺳﻢ اﳌﻀّﻞ وﻫﺬا ﻏﻔﺮ ﻟﻮﺟﻮه اﻟﺸﻬﻮات‬
‫ ﻋﻨﺪ‬١‫اﶈّﺮﻣﺔ وأﺣﻮال أﻫﻞ اﻟﻀﻼﻟﺔ ﻓﻬﻮ اﻟﻐﻔّﺎر ﺗﻌﺎﱃ وﻫﺬا اﳊﻜﻢ ﻫﻮ اﳌﺸﻬﻮد‬
.‫أﻫﻞ اﻟﻌﻠﻢ‬
.‫ اﳌﺸﻬﻮر‬:‫ ج‬،‫ ب‬،‫ آ‬١
Another consideration, in contrast to the former, is that the reality of God
who is «most worthy of reverential fear»497 encompasses the one who turns in
repentance. Given that God «conceals the one who turns in repentance»498 or
who turns to Him from a state of disobedience to a state of obedience, then
God in his case is «most worthy of reverential fear». Thus He is All-Concealing
to the repenter by covering the properties of the Misguider and manifesting the
properties of the Guide. Thereupon, his reverential fear is awakened, because
he is concealed from the properties of the Misguider. This is a concealment of
the various unlawful appetites and the states of the people of misguidance. He is
therefore the All-Concealing, and this is the property witnessed by the exoteric
scholars.

92.4 ٤،٩٢

‫واﻋﺘﺒﺎر آﺧﺮ أن ﻳﻜﻮن ﻣﻌﻨﻰ اﻟﻐﻔﺮ ﻫﻮ ﺳﱰ اﻟﻐﻔّﺎر ﺗﻌﺎﱃ ﻟﻪ ﻋﻦ‬

‫ﻣﻼﺣﻈﺔ أﻧ ّﻪ اﻟﻔﺎﻋﻞ ﺑﺮؤﻳﺔ أّن اﻟﻔﺎﻋﻞ ﻫﻮ اﳊّﻖ ﺗﻌﺎﱃ ﻓﻼ ﻳﺮى ﻟﻨﻔﺴﻪ ﺣﺴﻨﺔ‬
‫وﻳﻨﺴﺐ اﳋﲑ ﻛﻠ ّﻪ ﻟﺮﺑ ّﻪ ﻋّﺰ وﺟّﻞ وﻫﺬا ﻫﻮ ﺗﻮﺣﻴﺪ اﻟﻔﻌﻞ وﻫﻮ ﻣﻦ ﻣﻘﺎﻣﺎت‬
 .‫اﻟﻌﺎرﻓﲔ ﰲ ﻣﺒﺎدئ اﳌﻌﺮﻓﺔ‬
A further consideration of the meaning of concealment is that the All-
Concealing covers a person from observing his own agency by beholding that
God is the true Agent. Thereupon, he does not regard himself as the possessor
of a beautiful deed, and ascribes all good to his Lord. This is the oneness of
divine acts, and it is among the stations of the recognizers at the early stages of
direct recognition.

92.5 ٥،٩٢

‫وﺛَّﻢ اﻋﺘﺒﺎر ﻓﻮق ﻫﺬا وﻫﻮ أن ﻳﺴﱰه اﻟﻐﻔّﺎر ﺗﻌﺎﱃ ﻋﻦ رؤﻳﺔ ذاﺗﻪ‬
‫ﺑﺎﻟﻘﻴّﻮﻣﻴّﺔ اﻹٰﳍﻴّﺔ ﻓﻴﺸﻬﺪ اﻻﺳﻢ اﻟﻘﻴّﻮم ﻓﻴﺬﻫﻞ ﺑﺸﻬﻮده ﻋﻦ رؤﻳﺔ ﻣﺎ ﻗﺎم ﺑﻪ وﻫﻮ‬
‫ﺳﱰ ﻟﺬاﺗﻪ ﻛﻤﺎ ﻗﻴﻞ‬
‫َوﻟ َﻴَْﺲ‬ ‫َدْﻫِﺮي‬ ‫ﺗََﺮى‬ ‫َﻓَﻌﻴِْﲏ‬ ‫ﺑِِﻈ ِّﻞ‬ ‫َدْﻫِﺮي‬ ‫َﻋْﻦ‬ ‫ﺗََﺴﱠﱰُْت‬
‫ﻳََﺮاﻧِﻲ‬ ‫َﺟَﻨﺎِﺣِﻪ‬
‫َﻋَﺮﻓَْﻦ‬ ‫َﻣﺎ‬ ‫َوَأﻳ َْﻦ َﻣَﻜﺎﻧِﻲ‬ ‫ﲰﻲ‬ِْ‫ٱ‬ ‫َﻣﺎ‬ ‫ٱ ْ َﻷﻳ ﱠﺎَم‬ ‫َﻓﻠ َْﻮ ﺗَْﺴَﺄِل‬
‫َﻣَﻜﺎﻧِﻲ‬ ‫َدَرْت‬ ‫َﳌ َﺎ‬

There is yet another consideration beyond this one—namely, that through

the divine quality of self-subsistence, the All-Concealing covers the person’s
self-perception, so that he witnesses the Self-Subsisting. Through that act of
witnessing, he becomes oblivious to the deeds he has performed, and that is a
covering of his essence. To this effect, a poet said:
I shield myself from my fate in the shade of His wing
so that I see my fate, but it does not see me.
So, if you were to ask time my name, it would not know;
and it would not know my whereabouts either.499

92.6 ٦،٩٢

‫وﻫﺬا ﻣﻘﺎم ﺗﻮﺣﻴﺪ اﻟﺼﻔﺎت ﻷّن اﻟﺬوات اﳌﺘﻜّﱶة ﻛﻠ ّﻬﺎ ﺻﻔﺎت ﰲ اﳊﻘﻴﻘﺔ‬
‫وﻟﺬﻟﻚ ﻻ ﺗﻘﻮم ﺑﺄﻧﻔﺴﻬﺎ ﺑﻞ إّﳕﺎ ﺗﻘﻮم ﺑﺎﻟﻘﻴّﻮم ﺳﺒﺤﺎﻧﻪ وأّﻣﺎ ﻛﻴﻒ ذﻟﻚ ﻓﺄﻫﻞ‬
.‫اﻟﺸﻬﻮد ﻳﻌﺮﻓﻮﻧﻪ ﻓﻬﻮ اﻟﻐﻔّﺎر ﺳﺒﺤﺎﻧﻪ ﰲ ﻫﺬا اﳌﻘﺎم ﻫﺬا اﻟﻨﻮع ﻣﻦ اﻟﻐﻔﺮ‬
This is the station of the oneness of the qualities, for the multiple essences are
in reality qualities, which is why they do not sustain themselves, but rather are
sustained through the Self-Subsisting. How they are sustained is recognized by
the witnesses. Thus, He is the All-Concealing in this station in this manner.

92.7 ٧،٩٢

‫وﺛّﻢ اﻋﺘﺒﺎر آﺧﺮ وإن ﻛﺎﻧﺖ اﻻﻋﺘﺒﺎرات ﻻ ﺗﻨﺤﺼﺮ وﻫﻮ ﻋﻮد اﻷﺷﻴﺎء إﻟﻴﻪ‬
.‫ﺗﻌﺎﱃ ﻓﻼ ﻳﺒﻘﻰ ﻏُﲑه وﻫﻮ دﺧﻮل اﻟﻐﻔّﺎر ﰲ ﺣﻘﻴﻘﺔ اﻻﺳﻢ اﻟﺒﺎﻗﻲ‬
There is yet a further consideration—though considerations are inexhaustible
—which is the return of things to God such that nothing subsists apart from
Him. Here, the All-Concealing is included within the reality of the Everlasting.

92.8 ٨،٩٢

‫وﺧﺎّﺻﻴّﺔ ﻫﺬا اﻟﺬﻛﺮ ﺗﻨﻔﻊ أﻫﻞ اﳋﻮف ﻣﻦ اﻟﻌﻘﻮﺑﺔ وﳛّﺼﻞ اﻷﻧﺲ واﷲ‬
.‫أﻋﻠﻢ‬
The special property of this invocation benefits those who are afraid of divine
punishment. It generates intimacy with God. And God knows best.
 ‫ﺳﻮرة اﻷﻧﺒﻴﺎء‬

The Surah of the Prophets

93.0 ٠،٩٣

‫وﻓﻴﻬﺎ اﲰﺎن‬
The Surah of the Prophets has two names.

‫اﲰﻪ اﻟﺮاﺗﻖ ﺗﻌﺎﱃ‬

Al-Rātiq: The Stitcher

93.1 ١،٩٣

‫اﻧﻔﺮد ﺑﻪ أﺑﻮ اﳊﻜﻢ اﻷﻧﺪﻟﺴﻲ وﺷﺎﻫﺪه ﻣﻦ ﺳﻮرة اﻷﻧﺒﻴﺎء ﻗﻮﻟﻪ ﺗﻌﺎﱃ }ﻛَﺎﻧ َﺘَﺎ‬
ّ
‫َرﺗ ْﻘ ًﺎ{ أي ﻛﺎن اﳊّﻖ راﺗﻘﻬﺎ ﻓﻬﻲ رﺗﻖ ﺑﺬﻟﻚ وﺣﻘﻴﻘﺔ اﻟﺮﺗﻖ ﺑﺴﺎﻃﺔ اﻟﻨﻮر ﻓﺈذا‬
‫اﻧﻔﺘﺤﺖ ﻓﻴﻪ ﺻﻮره اﻟﱵ ﻫﻲ ﺻﻮرة اﳌﻮﺟﻮدات ﻓﻘﺪ اﻧﻔﺘﻖ واﻋﻠﻢ أّن اﻟﺮﺗﻖ‬
‫ﻫﻮ اﻷﺻﻞ ﻷّن اﻟﻮﺣﺪاﻧﻴّﺔ ﻫﻲ اﻟﺴﺎﺑﻘﺔ ﻟﻜﻦ ﺑﺎﳌﺮﺗﺒﺔ ﻓﺈّن ﺧّﻼﻗﻴّﺔ اﳋﺎﻟﻖ ﺗﻌﺎﱃ‬
.‫أزﻟﻴّﺔ ﱂ ﺗﺰل وﻻ ﺗﺰال ﺑﺎﻟﻔﻌﻞ‬
Only Ibn Barrajān mentions it as a divine name. It occurs in the Surah of the
Prophets in the verse: «The heavens and the earth were stitched together».500
That is, God stitched them, so thereby they were stitched together. The true
nature of the stitched mass is the unrefracted purity of white light. When the
forms of existents open up within it, then the light is unstitched; that is,
refracted into the various colors. Moreover, the stitched mass is the origin,
because oneness comes first. However, this is in view of rank. For the divine
quality of ever-creating in actuality has no beginning and no end.

93.2 ٢،٩٣

‫وﻗﻮﻟﻪ ﻋﻠﻴﻪ اﻟﺴﻼم ﻛﺎن اﷲ وﻻ ﺷﻲء ﻣﻌﻪ ﺛّﻢ ﺧﻠﻖ اﳋﻠﻖ وﺑﺴﻂ اﻟﺮزق‬
‫ﳛﺘﻤﻞ ﺛﻼﺛﺔ ﻣﻌﺎن أﺣﺪﻫﺎ أﻧ ّﻪ ﺗﻌﺎﱃ اﻵن ﻋﻠﻰ ﻣﺎ ﻋﻠﻴﻪ ﻛﺎن أﻋﲏ وﻻ ﺷﻲء‬
‫ﻣﻌﻪ ﻓﺈﻧ ّﻪ اﳌﻮﺟﻮد ﺗﻌﺎﱃ وﺻﻔﺎﺗﻪ وأﻓﻌﺎﻟﻪ واﳌﻮﺟﻮدات ﻫﻲ أﻓﻌﺎﻟﻪ واﻟﻔﻌﻞ ﻳﺮﺟﻊ‬
.‫إﱃ اﻟﺼﻔﺔ ﻋﻠﻰ ﻣﺎ ﺣﻘّﻘﻪ أﻫﻞ اﻟﺸﻬﻮد‬
As for the prophetic tradition: “God was, and there was nothing with Him,
then He brought forth creation and spread out the provision,”501 it carries three
possible meanings. The first is that “He is now as He ever was”;502 that is, when
“there was nothing with Him.” For He exists, and the qualities, acts, and
existents are His acts, and acts return to qualities according to truth verified by
the witnesses.

93.3 ٣،٩٣

‫أن ﻳﻜﻮن ﻣﻌﻨﻰ وﻻ ﺷﻲء ﻣﻌﻪ ﻳﻌﲏ ﻫﺬا اﳌﻮﺟﻮد اﻟﺬي‬ ‫اﻟﺜﺎﻧﻲ‬ ‫واﳌﻌﻨﻰ‬
‫ﺑﻨﺎ وﻫﻮ ﻣﻦ ﳏﻴﻂ اﻟﺘﺎﺳﻊ إﱃ ﻧﻘﻄﺔ ﻣﺮﻛﺰ اﻷرض وﻫﺬا ﻻ‬ ‫اﳋﺎّص‬ ‫ﻫﻮ ﻋﺎﳌﻨﺎ‬
‫ﺑﻌﺪ أن ﱂ ﻳﻜﻦ ﻓﻬﻮ اﳌﺮاد ﺑﻘﻮﻟﻪ ﺛّﻢ ﺧﻠﻖ اﳋﻠﻖ وﺑﺴﻂ‬ ‫ﻣﻮﺟﻮد‬ ‫ﺷّﻚ أﻧ ّﻪ‬
.‫اﻟﺮزق‬
The second possible meaning is that “and nothing was beside Him” refers to
the realm of existence that is our specific world, and that extends from the ninth
sphere to the center point of the earth. There is no doubt that this exists after it
did not. This is therefore what is meant by his saying: “then He created creation
and spread out the provision.”

93.4 ٤،٩٣
‫إﱃ ﺳﺒﻖ‬ ‫اﻟﺜﺎﻟﺚ أن ﻳﻜﻮن ﻣﻌﻨﻰ ﻗﻮﻟﻪ ﻛﺎن اﷲ وﻻ ﺷﻲء ﻣﻌﻪ إﺷﺎرٌة‬
‫اﻟﺮاﺗﻖ ﻫﻮ‬ ‫اﳌﺮﺗﺒﺔ ﻛﺴﺒﻖ اﻟﻌﻠ ّﺔ ﻟﻠﻤﻌﻠﻮل وإن ﱂ ﻳﻜﻦ ﻳﻔﺎرﻗﻬﺎ ﻓﺈذا ﺗﻌّﲔ اﻻﺳﻢ‬
‫ﺛّﻢ ﺧﻠﻖ‬ ‫ﺑﺎﻋﺘﺒﺎر ﻛﺎن اﷲ وﻻ ﺷﻲء ﻣﻌﻪ واﻻﺳﻢ اﻟﻔﺎﺗﻖ ﻫﻮ ﺑﺎﻋﺘﺒﺎر ﻗﻮﻟﻪ‬
.‫اﳋﻠﻖ وﺑﺴﻂ اﻟﺮزق‬
The third possible meaning is that “God was, and there was nothing with
Him” is an allusion to precedence of rank, just as a cause precedes its effect,
even though the two are not separate. Thus, when the Stitcher becomes
determined, it is in respect to “God was, and there was nothing with Him,”
whereas the Unstitcher is in respect to his saying: “then He brought forth
creation and spread out the provision.”

93.5 ٥،٩٣

‫وأﺣﻜﺎم اﻻﺳﻢ اﻟﺮاﺗﻖ ﺗﻌﺎﱃ ﻣﺘﺠّﺪدة ﻣﻊ اﻵﻧﺎت ﻓﺈﻧ ّﻪ ﻣﺎ ﲣﻠﻮ دﻗﻴﻘﺔ ﻣﻦ‬
‫ ﻋﺪم ﺻﻮرة ﻣﻦ ﺻﻮر اﻟﻌﺎﱂ ﻓﺬﻟﻚ اﻻﻧﻌﺪام ﻫﻮ رﺗﻖ ﻟﻔﺘﻖ‬١‫دﻗﺎﺋﻖ اﻟﺰﻣﺎن ﻣﻦ‬
‫اﻟﻮﺟﻮد وﻳﻜﻮن اﻻﺳﻢ اﳌﻤﻴﺖ ﺗﺒًﻌﺎ ﳍﺬا اﻻﺳﻢ ﰲ ﻫﺬا اﳌﻌﻨﻰ ﻓﺈّن اﳌﻮت‬
‫ﳜﺘّﺺ ﺑﺼﻮر اﳊﻴﻮان اﻟﻨﺎﻃﻖ واﻧﻌﺪام اﻟﺼﻮر أﻋّﻢ ﻓﻼﺳﻢ اﳌﻤﻴﺖ ﻫﻮ ﲞﺼﻮص‬
.‫وﺻﻒ ﰲ اﻻﺳﻢ اﻟﺮاﺗﻖ ﺗﻌﺎﱃ‬
.‫ ﻣﻊ‬:‫ و‬١
Furthermore, the properties of the Stitcher are renewed at every instant. No
single unit of time passes without one of the forms of the world ceasing to exist.
The disappearance of the form is the stitching together of the unstitching of
existence. The Death-Giver, moreover, is subordinate to the Stitcher in this
sense. For death is specific to the forms of the rational animal, whereas the
existential disappearance of the forms is more general. Thus, the Death-Giver is
a specific quality of the Stitcher.

93.6 ٦،٩٣
‫ﻓﺴﻜﻮن اﻟﺒﺤﺎر ﺑﻌﺪ ﲤّﻮﺟﻬﺎ رﺗﻖ واﳓﻼل اﻟﺴﺤﺐ ﺑﻌﺪ ﺗﺮاﻛﻤﻬﺎ رﺗﻖ‬
‫وﺳﻜﻮن اﳊﻴﻮان أو ﺑﻌﻀﻪ ﺑﺎﻟﻨﻮم رﺗﻖ ورﺟﻮع اﻷﻓﻖ إﱃ اﻟﻈﻠﻤﺔ ﺑﻐﻴﺒﻮﺑﺔ‬
‫اﻟﺸﻤﺲ رﺗﻖ وﻋﻮد اﻟﻨﻬﺎر ﺑﻄﻠﻮﻋﻬﺎ ﻫﻮ ﻟﻠﻴِﻞ رﺗﻖ وﻟﻠﻨﻬﺎر ﻓﺘﻖ واﳓﻼل اﻟﻨﺒﺎت‬
‫ﻣﻦ ﺻﻮرة إﱃ ﺻﻮرة ﻓﻮﻗﻬﺎ ﻫﻮ رﺗﻖ ﺑﺎﻋﺘﺒﺎر اﻟﺼﻮر اﻟﺴﺎﺑﻘﺔ وﻓﺘﻖ ﺑﺎﻋﺘﺒﺎر‬
‫اﻟﺼﻮر اﻟﻼﺣﻘﺔ وﻛﺬﻟﻚ ﺻﻮر اﳊﻴﻮان واﳌﻌﺪن ورﺟﻮع اﻷﻣﻮر إﱃ اﷲ ﺗﻌﺎﱃ‬
‫ﺑﺸﻬﻮد اﻟﺘﻮﺣﻴﺪ رﺗﻖ ورﺟﻮﻋﻬﺎ إﻟﻴﻪ ﺗﻌﺎﱃ ﺑﺄن ﻳﺼﻌﻖ }َﻣﻦ ِﻓﻰ ٱﻟﱠﺴ َٰﻤ َٰﻮِت َوَﻣﻦ‬
ِ ‫ِﻓﻰ ٱ ْ َﻷر‬
.‫ض ِإﱠﻻ َﻣﻦ َﺷﺂَء ٱﷲُ{ رﺗﻖ وﺑﺎﻟﻨﻔﺨﺔ اﻟﺜﺎﻧﻴﺔ ﻓﺘﻖ‬ ْ
Thus, the stillness of the oceans in the wake of a storm is a stitching together.
The scattering of clouds after their amassing is a stitching together. The resting
of animals, or of some animals, when they sleep is a stitching together. The
return of darkness to the horizon after sunset is a stitching together. The return
of day at sunrise is a stitching for the night, and an unstitching for the day. The
decomposition of plants from one form to the next is a stitching in respect to
the previous forms and an unstitching in respect to the subsequent forms. The
same goes for the forms of animals and minerals. The return of all matters to
God through witnessing divine oneness is a stitching together, just as their
return to Him «when the trumpet will be blown, whereupon whoever is in the
heavens and on the earth will swoon, except those whom God wills»503 is a
stitching together; and when the trumpet is blown a second time, it is an
unstitching.

93.7 ٧،٩٣

‫وﻫﺬا اﻻﺳﻢ اﻟﻜﺮﻳﻢ ﻳﺄﻣﺮ اﻟﺸﻴﺦ ﺑﺬﻛﺮه ﻣﻦ ُﳜﺎف ﻋﻠﻴﻪ ﻣﻨﻪ ﻧﻜﻮص‬
.‫اﻻﺳﺘﻌﺪاد ﻓُﻴﺤﺠﺐ ﻋﻨﻪ اﻟﺘﺠﻠ ّﻲ واﷲ أﻋﻠﻢ‬
A shaykh may prescribe the invocation of this name to someone who fears he
may be insufficiently prepared, and so it veils the self-disclosure from him. And
God knows best.
 ‫اﲰﻪ اﻟﻔﺎﺗﻖ ﺗﺒﺎرك ﺗﻌﺎﱃ‬

‫‪Al-Fātiq: The Unstitcher‬‬

‫‪94.1‬‬ ‫‪١،٩٤‬‬

‫اﻧﻔﺮد ﺑﻪ أﺑﻮ اﳊﻜﻢ وﺷﺎﻫﺪه ﻣﻦ ﺳﻮرة اﻷﻧﺒﻴﺎء ﻗﻮﻟﻪ ﺗﻌﺎﱃ }َﻓَﻔﺘَﻘَْﻨُٰﻬَﻤﺎ َوَﺟَﻌﻠ َْﻨﺎ‬
‫ِﻣَﻦ ٱْﳌ َﺂِء ﻛُﱠﻞ َﺷﻰٍء َﺣ ٍﻰ{ ﻓﻘﺮن اﻟﻔﺘﻖ ﺑﺎﻹﺣﻴﺎء ﻷﻧ ّﻪ ﲟﻌﻨﺎه‪.‬‬
‫ّ‬ ‫ْ‬
‫‪Only Ibn Barrajān mentions it as a divine name. It occurs in the Surah of the‬‬
‫‪Prophets in the verse: «The heavens and the earth were stitched together, then‬‬
‫‪We unstitched them, and we made every living thing from water».504 God‬‬
‫‪associates unstitching with life-giving because they have the same meaning.‬‬

‫‪94.2‬‬ ‫‪٢،٩٤‬‬

‫ﻓﺎﻻﺳﻢ اﻟﻔﺎﺗﻖ أﻋّﻢ ﻣﻦ اﻻﺳﻢ اﶈﻴﻲ ﺗﺼّﺮﻓ ًﺎ واﻻﺳﻢ اﻟﻔﺎﺗﻖ ﻳﺴﺎوق اﻻﺳﻢ‬
‫اﻟﺮاﺗﻖ ﲟﻌﻨﻰ أﻧ ّﻪ ﻻ ﺗﻨﻔﺘﻖ ﺻﻮرة إﳚﺎد ﻣﻮﺟﻮد إّﻻ ﻋﻦ ﻋﺪم ﺻﻮرة ﻣﺎّدﺗﻪ‬
‫اﻟﺴﺎﺑﻘﺔ ﻓﺈﻧ ّﻪ ﻻ ﺗﻜﻮن ﺻﻮرة ﰲ ﻏﲑ ﻣﺎّدة وﺳﻮاء ﻛﺎﻧﺖ اﻟﺼﻮر ﻋﻘﻠﻴّﺔ‬
‫وﻣﺎّدﺗﻬﺎ اﻟﻨﻮر أو ﻧﻔﺴﺎﻧﻴّﺔ وﻣﺎّدﺗﻬﺎ اﻟﻌﻘﻞ أو ﲣﻴﻠﻴّﺔ وﻣﺎّدﺗﻬﺎ ﻣﺎ ﰲ ﺑﻄﻮن اﳌﻘّﺪم‬
‫ﻣﻦ اﻟﺪﻣﺎغ ﰲ اﻹﻧﺴﺎن أو أﺻﻞ ﻣﺎّدة اﳉﺴﻢ وﻫﻮ اﻟﻠﻮح اﶈﻔﻮظ أو ﺻﻮر‬
‫اﻷرﻛﺎن وﻣﺎّدﺗﻬﺎ ﻣﺎ إﻟﻴﻪ ﻳﺴﺘﺤﻴﻞ أو ﻣﺎ ﺑﻌﺪ ذﻟﻚ ﻓﺎﻻﺳﻢ اﻟﻔﺎﺗﻖ ﻳﻌﺪم ﺑﺈﳚﺎد‬
‫اﻟﺼﻮرة اﻟﻼﺣﻘﺔ ﻣﺎ ﻗﺒﻠﻬﺎ ﻣﻦ اﻟﺼﻮر اﻟﺴﺎﺑﻘﺔ ﻓﺘﺘﻌّﲔ أﺣﻜﺎم اﻻﺳﻢ اﻟﺮاﺗﻖ ﺑﺘﻌّﲔ‬
‫أﺣﻜﺎم اﻻﺳﻢ اﻟﻔﺎﺗﻖ ﻓﺎﻻﺳﻢ اﻟﻔﺎﺗﻖ واﻻﺳﻢ اﻟﺮاﺗﻖ ﻣﺘﻌﺎﻗﺒﺎن ﰲ أﺣﻜﺎﻣﻬﻤﺎ ﺣﺘ ّﻰ‬
‫ﻳﺼّﺢ أن ﻳﻨَﺴﺐ ﻓﻌﻞ ﻛّﻞ واﺣﺪ ﻣﻨﻬﻤﺎ إﱃ اﻵﺧﺮ ﻓﺈّن ﻓﺘﻖ اﻟﺼﻮرة ﻫﻮ رﺗﻖ‬
‫اﻷﺧﺮى اﻟﺴﺎﺑﻘﺔ ورﺗﻖ اﻟﺴﺎﺑﻘﺔ ﻫﻮ ﺑﻌﻴﻨﻪ ﻓﺘﻖ اﻷﺧﺮى اﻟﻼﺣﻘﺔ ﻓﻔﻌﻞ ﻛّﻞ‬
‫واﺣﺪ ﻣﻦ ﻫﺬﻳﻦ اﻻﲰﲔ اﻟﻜﺮﳝﲔ ﻫﻮ ﻓﺘﻖ وﻫﻮ رﺗﻖ وﳝﺘﺎز ﻛّﻞ واﺣﺪ ﻣﻨﻬﻤﺎ‬
‫ﻋﻦ اﻵﺧﺮ ﺑﺎﻋﺘﺒﺎر ﻓﺈﻗﺎﻣﺔ اﻟﺼﻮرة ﻟﻠﻔﺎﺗﻖ وإﻋﺪام ﻣﺎ ﻗﺒﻠﻬﺎ ﻟﻠﺮاﺗﻖ وذﻟﻚ اﻟﺮﺗﻖ‬
 .‫ﻓﺘﻖ ﻛﻤﺎ ذﻟﻚ اﻟﻔﺘﻖ رﺗﻖ‬
Thus, the control that the Unstitcher exercises is broader than that of the
Life-Giver. Moreover, the Unstitcher is coextensive with the Stitcher in the
sense that the form of an existent is not unstitched existentially until the
preceding form of its material substrate has disappeared. For forms only exist in
material substrates. The Unstitcher causes one form to disappear by bringing
the subsequent form into existence from the previous, regardless of whether
those forms are intellectual (their material substrate is light), or pertain to the
soul (their material substrate is the intellect), or to the imaginary (their material
substrate is the frontal lobe), or to the origin of the material substrate of the
body (the Preserved Tablet), or to the forms of the four elements (their
material substrate is whatever substance they transmute into). Thus, the
properties of the Unstitcher become determined in tandem with the
determination of the properties of the Stitcher. The properties of these two
names therefore follow successively, such that it is correct to ascribe the act of
each to the other. For the unstitching of one form is the stitching of the
previous one, just as the stitching of one is itself an unstitching of the other.
Thus, the activity of each of these noble names is at once a stitching and an
unstitching, while each one is distinguished from the other in a certain respect.
Establishing the form belongs to the Unstitcher, and eliminating the previous
form belongs to the Stitcher. The stitching is an unstitching, just as the
unstitching is a stitching.

94.3 ٣،٩٤

‫واﻋﻠﻢ أّن اﻟﻮﺟﻮد ﳌ ّﺎ ﻛﺎن ﻻ ﳝﻜﻦ اﻟﺴﻜﻮن ﻣﻨﻪ وﻻ ﰲ دﻗﻴﻘﺔ ﻣﻦ‬

‫أﻋﲏ ﰲ اﻟﻮﺟﻮد ﻻ‬ ‫ ﻓﻴﻪ‬١‫ﻳﺸﻌﺮ ﺑﺬﻟﻚ أﻫﻞ اﻟﻨﻘﺼﺎن ﻓﺈّن اﻟﺼﻮر‬ ‫اﻟﺰﻣﺎن وإن ﱂ‬
‫اﻟﺴﻌﺎدة ﺻﻮر ﻓﺘٍﻖ‬ ‫ورﺗﻖ أﺑﺪ اﻵﺑﺎد دﻧﻴ ًﺎ وآﺧﺮة ﻓﺘﻨﱡﻌﻤﺎت أﻫﻞ‬ ‫ﺗﺰال ﰲ ﻓﺘﻖ‬
‫اﻷﻓﻼك ﺻﻮر ﻓﺘﻖ‬ ‫أﻫﻞ اﻟﺸﻘﺎء ﺻﻮر ﻓﺘﻖ ورﺗﻖ وﺣﺮﻛﺎت‬ ‫ورﺗﻖ وﻋﺬاب‬
‫واﻟﺘﺄﺛﲑات وﻣﻄﺎردة‬ ‫واﻟﻘﺮاﻧﺎت وﻣﺎ ﻳﻠﺤﻖ ذﻟﻚ ﻣﻦ اﻷﺣﻜﺎم‬ ‫ورﺗﻖ ﻟﻠﻬﻴﺌﺎت‬
‫ اﻟﺘﻌﺎﻗﺐ ﺻﻮر ﻓﺘﻖ ورﺗﻖ وﺗﻮاﺑﻊ ﺗﻠﻚ‬٢‫اﻟﻔﺼﻮل اﻷرﺑﻌﺔ ﺑﻌﻀﻬﺎ ﻟﺒﻌﺾ ﻣﻦ‬
‫اﻟﻔﺼﻮل ﻣﻦ ﺗﻜﻮﻳﻦ ﻣﺎ ﻳﺘﻜّﻮن ﰲ ﻛّﻞ ﻓﺼﻞ ﳑّﺎ ﳜّﺼﻪ ﺻﻮر ﻓﺘﻖ ورﺗﻖ‬
‫وﺣﺮﻛﺎت اﻷﻓﻜﺎر واﻟﺘﺨﻴّﻼت واﻟﺘﻮّﻫﻤﺎت واﻟﻈﻨﻮن واﻟﺸﻜﻮك وﻣﺎ ﻳﻠﺤﻖ ذﻟﻚ ﻣﻦ‬
‫ﲣﺎﻟﻔﻬﺎ واﺗ ّﻔﺎﻗﻬﺎ واﺗ ّﺼﺎﳍﺎ واﻓﱰاﻗﻬﺎ ﻛﻠ ّﻪ ﺻﻮر ﻓﺘﻖ ورﺗﻖ وأﺣﻼم اﻟﻨﺎﺋﻤﲔ‬
‫وﻣﺮاﺋﻴﻬﻢ اﻟﺼﺎدﻗﺔ واﻟﻜﺎذﺑﺔ واﳌﻤﺰوﺟﺔ ﺻﻮر ﻓﺘﻖ ورﺗﻖ ﻣﻦ اﻻﺳﻢ اﻟﺮاﺗﻖ‬
.‫ﺗﻌﺎﱃ‬
.‫ ﰲ‬:‫ و‬٢ .‫ اﻷﻣﺮ‬:‫ ج‬،‫ ب‬١
Since nothing in existence can be still, not even for a single moment in time
—even though deficient intellects are unaware of this—then the forms in
existence are continuously unstitching and stitching, forever and ever, in this
world and in the next. Therefore, the joys of the joyful are forms of unstitching
and stitching, as is the punishment of the wretched. The movements of the
spheres are forms of unstitching and stitching of the heavenly constellations and
astronomical conjunctions, as are the properties and effects joined to them. The
successive transformations of the four seasons are forms of unstitching and
stitching. The effects of the seasons, including the generation of season-specific
things, are forms of unstitching and stitching. The movement of thoughts,
imaginings, suppositions, fantasies, doubts, and their effects, as well as the
incompatibility and compatibility, union and separation that are joined to
them, are all forms of unstitching and stitching. The dreams of sleepers, along
with their true, false, and mixed visions, are forms of unstitching and stitching
from the Unstitcher.

94.4 ٤،٩٤

‫وﻫﺬا اﻻﺳﻢ اﻟﻜﺮﻳﻢ ﻻ ﻳﺬﻛﺮه أﻫﻞ اﻟﺒﺪاﻳﺔ ﻷّن ﻣﻘﺼﻮدﻫﻢ اﻟﺮﺗﻖ وﻳﺬﻛﺮه‬
.‫اﻟﻌﺎرﻓﻮن‬
This noble name is not invoked by the beginners because their goal is
stitching. The recognizers may invoke it.
 ‫ﺳﻮرة اﳊّﺞ‬

‫‪The Surah of the Pilgrimage‬‬

‫‪95.0‬‬ ‫‪٠،٩٥‬‬

‫ﻓﻴﻬﺎ ﺛﻼﺛﺔ أﲰﺎء‬

‫‪The Surah of the Pilgrimage has three names.‬‬

‫اﲰﻪ اﻟﺒﺎﻋﺚ ﺗﻌﺎﱃ‬

‫‪Al-Bāʿith: The Resurrector‬‬

‫‪95.1‬‬ ‫‪١،٩٥‬‬

‫اﻧﻔﺮد ﺑﻪ اﻟﻐﺰاّﱄ رﲪﻪ اﷲ وﺷﺎﻫﺪه ﻣﻦ ﺳﻮرة اﳊّﺞ ﻗﻮﻟﻪ ﺗﻌﺎﱃ }ﻳَْﺒَﻌُﺚ َﻣﻦ‬
‫ِﻓﻰ ٱﻟ ُْﻘُﺒﻮِر{ وﺧّﺺ ﺑﻌﺚ اﻟﻘﺒﻮر ﻷﻧ ّﻪ ﻣﺜﺎل‪ ١‬ﻋﻠﻰ اﻟﻘﺪرة اﻟﱵ ﻻ ﻳﻘﺪر ﻋﻠﻴﻬﺎ‬
‫إّﻻ ﻫﻮ وإن ﻛﺎن ﻻ ﻗﺪرة ﻟﻐﲑه ﻋﻨﺪ أﻫﻞ اﻟﺸﻬﻮد ﻓﻴﻜﻮن اﻟﺒﻌﺚ أﻋّﻢ ﻣﻦ‬
‫ﺑﻌﺚ اﻟﻘﺒﻮر وﻫﻮ ﻧﺸﺮ اﳌﻮﺗﻰ وإﻧﺸﺎره ﺗﻌﺎﱃ ﳍﻢ وﻫﻮ اﻟﺒﺎﻋﺚ ﺗﻌﺎﱃ ﰲ ﻛّﻞ‬
‫اﻋﺘﺒﺎرات اﻟﺒﻌﺚ ﻓﺈذا ﺗﻮﻓّﻰ اﷲ ﺗﻌﺎﱃ اﻷﻧﻔﺲ ﰲ ﻣﻨﺎﻣﻬﺎ ﺛّﻢ اﺳﺘﻴﻘﻈﺖ ﻓﻬﻮ‬
‫ﺑﻌﺜﻬﺎ وإرﺳﺎﳍﺎ وﺑﻌﺜﻬﺎ ﲟﻌﻨ ًﻰ‪.‬‬
‫‪ ١‬ب‪ ،‬ج‪ :‬داّل؛ آ‪ :‬ذاك‪.‬‬
Only al-Ghazālī, may God have mercy on him, mentions it as a divine name. It
occurs in the Surah of the Pilgrimage in the verse: «He resurrects whoever is in
the graves».505 He singles out the resurrection from the grave because it is an
example of His unmatched power, even though no one else has any power
according to the witnesses. Thus, the resurrection is more encompassing than
the resurrection from the graves, which means the quickening and raising of the
dead. He is the Resurrector in every sense of the term. Thus, He resurrects souls
when He takes them in sleep and they wake up. Moreover, “to send forth” and
“to resurrect” are synonyms.

95.2 ٢،٩٥

‫وﻗﻮﻟﻪ ﻋﻠﻴﻪ اﻟﺴﻼم ﻳﲋل رﺑ ّﻨﺎ ﺗﺒﺎرك وﺗﻌﺎﱃ إﱃ ﲰﺎء اﻟﺪﻧﻴﺎ ﺣﲔ ﻳﺒﻘﻰ‬
‫ﺛﻠﺚ اﻟﻠﻴﻞ اﻵﺧﺮ ﻓﻴﻘﻮل ﻣﻦ ﻳﺪﻋﻮﻧﻲ ﻓﺄﺳﺘﺠﻴﺐ ﻟﻪ وﻣﻦ ﻳﺴﺄﻟﲏ ﻓﺄﻋﻄﻴﻪ وﻣﻦ‬
‫ﻳﺴﺘﻐﻔﺮﻧﻲ ﻓﺄﻏﻔﺮ ﻟﻪ ﻫﻮ ﻷﻧ ّﻪ ﺗﻌﺎﱃ ﻳﺒﻌﺚ اﻟﻨﺎس ﻣﻦ آﺧﺮ اﻟﻠﻴﻞ ﻷﺳﻔﺎرﻫﻢ‬
‫وﻟﻠﻌﺒﺎدة ﻟﻠﻌﺎﺑﺪﻳﻦ ﻣﻨﻬﻢ وﻟﻌﺰاﺋﻢ أﻫﻞ اﻟﻌﺰم ﻣﻨﻬﻢ ﰲ اﻷﻣﻮر اﻟﺪﻧﻴﻮﻳ ّﺔ واﻷﺧﺮوﻳ ّﺔ‬
.‫واﻹٰﳍﻴّﺔ ﻓﻬﻮ ﻳﺒﻌﺜﻬﻢ ﻟﻪ ﺗﻌﺎﱃ ﲝﻘﻴﻘﺔ اﲰﻪ اﻟﺒﺎﻋﺚ‬
The blessed Prophet said: “Our Lord descends to the lowest heaven during
the last third of the night, and He says, ‘Who is calling out to Me, that I may
respond to him? Who is asking of Me, that I may give him? Who is asking for
My forgiveness, that I may forgive him?’”506 God resurrects people at the end of
the night to pursue their journeys,507 and worshippers to conduct their
worship, as well as people of resolve for worldly, otherworldly, or divine
matters. He thus resurrects them to Himself through the reality of the
Resurrector.

95.3 ٣،٩٥

‫ﺑﻌﺚ ﻃﺒﻴﻌﻲ وﻣﺎ ﺳﻮى اﻟﻄﺒﻴﻌﻲ‬ ‫واﻋﻠﻢ أّن ﺑﻌﺜﻪ ﺗﻌﺎﱃ ﻟﻠﻤﻮﺟﻮدات ﻫﻮ‬
ّ ّ
‫ﻓﺈذا ﻛﺎن ﰲ أواﺧﺮ اﻟﻠﻴﻞ ﻛﺎﻧﺖ‬ ‫ﻓﻬﻮ ﻻﺣﻖ ﻟﻠﻄﺒﻴﻌﻲ إّﻻ ﻓﻴﻤﺎ ﻓﻮق اﻟﻄﺒﻴﻌﺔ‬
ّ
‫ﻃﺒﺎﺋﻊ اﳌﻮﺟﻮدات ﺑﺬﻟﻚ ﻓﺘﺘﺤّﺮك‬ ‫اﻟﺸﻤﺲ ﻣﺘﻮّﺟﻬﺔ إﱃ ﺣ ّ اﻟﻄﻠﻮع ﻓﺘﺤّﺲ‬
‫ﺑﺎﳊﺮارة اﻟﱵ ﺗﻨﺸﺄ ﻓﻴﻬﺎ ﲟﻨﺎﺳﺒﺔ أﻧ ّﻬﺎ ﺣﺮارة ﻫﺬا اﻟﻌﺎﱂ اﻟﺴﻔﻠﻲ واﳊﺮارة ﺗﺮﺟﻊ‬
ّ
‫إﱃ اﳊﻴﺎة وﻫﻲ ﻣﻦ اﻻﺳﻢ اﶈﻴﻲ اﳌﺴﺘﻨﺪ إﱃ اﻻﺳﻢ اﳊﻲ ﺗﻌﺎﱃ ﻓﺈذا أﺣّﺴﺖ‬
ّ
‫ﺑﺬﻟﻚ ﲢّﺮﻛﺖ ﺑﺎﻟﻄﺒﻊ ﻓﻴﺘﻠﻘّﺎﻫﺎ اﻟﺒﺎرئ ﺗﻌﺎﱃ ﲟﻌﺎﻧﻲ ﻗﻮﻟﻪ َﻣﻦ ﻳﺪﻋﻮﻧﻲ ﻓﺄﺳﺘﺠﻴﺐ‬
‫ﻟﻪ وﻣﻦ ﻳﺴﺄﻟﲏ ﻓﺄﻋﻄﻴﻪ وﻣﻦ ﻳﺴﺘﻐﻔﺮﻧﻲ ﻓﺄﻏﻔﺮ ﻟﻪ وﻫﺬا اﻟﻘﻮل ﻣﻨﻪ ﻫﻮ ﺑﻠﺴﺎن‬
.‫اﳊﺎل‬
His resurrection of existents is a resurrection that is joined to the realm of
nature. Unless it is above it, whatever is not within the realm of nature is still
connected to nature. Hence, toward the end of the night, when the sun nears
the line of the horizon, it is sensed by the natural constituents of existents.
These begin to move because the heat produced in them is concordant with the
heat of this lower world. Heat, moreover, derives from life, and life derives from
the Life-Giver, which in turn draws from the Living. Thus, when they
apprehend it, they naturally start to move, and the Maker welcomes them
through the meanings of His words: “Who is calling out to Me, that I may
respond to him? Who is asking of Me, that I may give him? Who is asking for
My forgiveness, that I may forgive him?” He expresses these words through the
spiritual tongue.

95.4 ٤،٩٥

‫وﻛﺬﻟﻚ ﻧﺰوﻟﻪ ﺗﻌﺎﱃ ﻫﻮ ﻧﺰول أﺣﻜﺎم اﻹﺟﺎﺑﺔ ﻟﻠﺴﺎﺋﻞ واﻟﺪاﻋﻲ واﳌﺴﺘﻐﻔﺮ‬

‫وﻟﺴﻨﺎ ﻧﻨﻜﺮ اﻟﲋول ﻟﻜﻦ ﻋﻠﻰ اﻟﻮﺟﻪ اﻟﺬي ﻫﻮ ﻋﻠﻴﻪ ﻋﺮﻓﻨﺎه أو ﱂ ﻧﻌﺮﻓﻪ ﻓﺄّﻣﺎ‬
‫أﻫﻞ اﷲ ﺗﻌﺎﱃ ﻓﻴﻌﺮﻓﻮن ذﻟﻚ ﻋﻠﻰ ﺣﻘﻴﻘﺘﻪ أﻋﲏ اﻟﺬاﺗﻴّﲔ ﻓﺎﳊّﻖ اﻟﺒﺎﻋﺚ ﺗﻌﺎﱃ‬
‫ﻳﺒﻌﺚ اﻟﻴﻘﻈﺔ إﱃ اﻟﻨﻴﺎم ﻓﻴﺴﺘﻴﻘﻈﻮن ﺛّﻢ إّن ﻳﻘﻈﺎﺗﻬﻢ ﺗﺴﺘﺪﻋﻲ اﳌﺪد ﻣﻦ اﻻﺳﻢ‬
‫ﺎ ﻓﻴﺠﻴﺒﻬﻢ اﻻﺳﻢ اﻟﺒﺎﻋﺚ ﺑﺎﳌﺪد‬‫اﻟﺒﺎﻋﺚ ﰲ ﺗﻮّﺟﻬﺎت ﻣﻘﺎﺻﺪﻫﻢ اﺳﺘﺪﻋﺎًء ذاﺗﻴ‬
.‫ﻓﻬﻮ اﻟﺒﺎﻋﺚ ﰲ اﳌﻄﻠﻮب واﻟﻄﻠﺐ واﳌﺴّﺒﺐ واﻟﺴﺒﺐ‬
Likewise, His descent is a descent of the properties of responsiveness to the
petitioner, the supplicant, and the seeker of forgiveness. We do not deny His
descent, but affirm that it is as it is, whether we recognize it or not. God’s folk—
by which I mean those who are absorbed in the Essence—recognize His descent
as it really is. For the Resurrector, the Real, sends wakefulness to sleepers, and
they awaken. With an essential attraction, their wakefulness attracts
replenishment from the Resurrector through the direction of their intentions,
whereupon the Resurrector responds to them with replenishment. He is
therefore the Resurrector for the object sought and the quest, as well as the
effect and the cause.

95.5 ٥،٩٥

.‫وﻫﺬا اﻻﺳﻢ ﻻ ﻳﺬﻛﺮه أﻫﻞ ﻃﻠﺐ اﻟﻔﻨﺎء وﻳﺬﻛﺮه أﻫﻞ اﻟﻐﻔﻠﺔ واﷲ أﻋﻠﻢ‬
This name should not be invoked by those in pursuit of annihilation. It
should be invoked by the heedless. And God knows best.

‫اﲰﻪ اﳊّﻖ ﺗﺒﺎرك وﺗﻌﺎﱃ‬

Al-Ḥaqq: The Real

96.1 ١،٩٦

‫ﻣﺘ ّﻔﻖ ﻋﻠﻴﻪ ﺑﲔ اﻷﺋّﻤﺔ اﻟﺜﻼﺛﺔ وﺷﺎﻫﺪه ﻣﻦ ﺳﻮرة اﳊّﺞ ﻗﻮﻟﻪ ﺗﻌﺎﱃ } َٰذﻟَِﻚ ﺑَِﺄﱠن‬
‫ٱﷲَ ُﻫَﻮ ٱْﳊ َﱡﻖ{ ﻓّﺴﺮه ﺑﻌﺾ اﻟﻌﻠﻤﺎء ﺑﺄﻧ ّﻪ ﲟﻌﻨﻰ ﺻﺎﺣﺐ اﳊّﻖ واﳊّﻖ ﺧﻼف‬
‫اﻟﺒﺎﻃﻞ واﻟﻜﺸﻒ ﻳﻘﺘﻀﻲ أﻧ ّﻪ اﳊّﻖ وﻣﺎ ﺳﻮاه ﺑﺎﻃﻞ وﻣﻨﻪ ﻗﻮل اﻟﻨﱯ ﺻﻠ ّﻰ اﷲ‬
ّ
‫ﻋﻠﻴﻪ وﺳﻠ ّﻢ أﺻﺪق ﻛﻠﻤﺔ ﻗﺎﳍﺎ ﺷﺎﻋﺮ ﻗﻮل ﻟﺒﻴﺪ أﻻ ﻛّﻞ ﺷﻲء ﻣﺎ ﺧﻼ اﷲ‬
‫ﺑﺎﻃﻞ وﻣﻌﻨﻰ اﻟﺒﺎﻃﻞ اﻟﻌﺪم ﻛﺄﻧ ّﻪ ﻗﺎل أﻻ ﻛّﻞ ﺷﻲء ﻣﺎ ﺧﻼ اﷲ ﻋﺪم وذﻟﻚ‬
‫ﻷّن اﻟﻮﺟﻮد ﻟﻪ ﺗﻌﺎﱃ فـ}ُﻫَﻮ ٱ ْ َﻷﱠوُل َوٱ ْ َٔلـاِﺧُﺮ َوٱﻟﻈٰﱠِﻬُﺮ َوٱﻟ َْﺒﺎِﻃُﻦ َوُﻫَﻮ ﺑُِﻜ ِّﻞ َﺷﻰٍء‬
ْ
.‫َﻋِﻠﻴٌﻢ{ أي ﳏﻴﻂ ﻓﻘﺪ اﺳﺘﺤّﻖ ﺑﻬﺬه اﻷﲰﺎء أّﻻ ﻳﻜﻮن ﻣﻌﻪ ﻏﲑه‬
The three eminent scholars agree it is divine. It occurs in the Surah of the
Pilgrimage in the verse: «that is because God is the Real».508 Some scholars
interpret this name to mean the possessor of truth; truth being the opposite of
falsehood. However, unveiling yields the conclusion that He is the Real, and
that all but He is falsehood. To this effect, the blessed Prophet said: “The truest
thing ever said by a poet was said by Labīd: ‘Indeed, all but God is unreal.’”509
Here, unreality means nonexistence. It is as if Labīd had said: “Indeed, all but
God is nonexistent.” For existence belongs to Him, since «He is the First and
the Last, the Manifest and the Nonmanifest, and the Knower of all things»;510
that is, He encompasses all things. Through these names, therefore, He
rightfully establishes that there is none but He.

96.2 ٢،٩٦

‫واﳊﻘﻴﻘﺔ ﻣﺸﺘﻘّﺔ ﻣﻦ اﳊّﻖ ﻓﺈًذا ﺣﻘﻴﻘﺔ اﻟﺸﻲء ﻫﻲ اﳊّﻖ ﻓﻼ ﻳﺴﺘﺤّﻖ‬

‫اﻟﺸﻴﺌﻴّﺔ ﻏﲑه واﻟﺸﻴﺌﻴّﺔ ﻫﻲ اﻟﻮﺟﻮد واﳌﻮﺟﻮد ﻋﺮض ﻓﻴﻪ ﻣﻨﻪ وﻟﻚ أن ﺗﻘﻮل‬
‫إّن اﻟﺸﻴﺌﻴّﺔ ﻫﻲ اﺳﻢ ﻟﻠﻤﻮﺟﻮد وأّﻣﺎ اﻟﻮﺟﻮد ﻓﻬﻮ ﻣﺸ ِﻴّﺊ اﻟﺸﻴﺌﻴّﺎت وﳑّﻬﻲ‬
‫اﳌﺎﻫﻴﺎت ﻻ ﲟﻌﻨﻰ ﻗﺎل ﳍﺎ ﻛﻮﻧﻲ ﻓﻜﺎﻧﺖ ﻓﻘﻂ ﺑﻞ ﻷّن اﳌﺎّدة ﻧﻮره وﻧﻮره ﻫﻮ‬
‫اﻟﻮﺟﻮد واﻟﻮﺟﻮد ﻫﻮ ﺣﻘﻴﻘﺔ اﻟﺸﻲء ﰲ ﻧﻔﺲ اﻷﻣﺮ ﻓﺈذا ﻋﺮﺿﺖ ﻟﻪ اﻟﺼﻮر‬
.‫ﺻﺎرت أﺷﻴﺎء ﻓﻌﻠﻰ ﻫﺬا ﻳﻜﻮن اﻟﺸﻲء ﻫﻮ ﺟﻨﺲ اﻷﺟﻨﺎس‬
Furthermore, “reality” derives from “real,” and the reality of a thing is the
real. Thus, only He can rightfully lay claim to being a thing. Thingness,
moreover, is existence, and an existent is an accident within and from existence.
Or you could say that thingness is another name for the existent, whereas
existence is the thingifier of things, and the quiddifier of quiddities, not only in
the sense that God says to the thing, “Be!” and it is, but in the sense that the
material substrate is His light. His light, moreover, is existence, and existence is
the reality of the thing in itself. The forms become things when exposed to it.
Accordingly, the thing is the genus of the genera.

96.3 ٣،٩٦

‫وأّﻣﺎ ﻣﻦ اﻗﺘﺼﺮ ﻋﻠﻰ أّن أﺟﻨﺎس اﻷﺟﻨﺎس ﻋﺸﺮة ﻓﻬﻮ واﷲ إّﻣﺎ ﻏﺎﻟﻂ‬
‫وإّﻣﺎ ﻣﺘﻐﺎﻟﻂ وذﻟﻚ ﻷّن اﻷﺟﻨﺎس ﻫﻲ ﻛﻠ ّﻴﺎت واﻟﻜﻠ ّﻴﺎت ﻟﻴﺴﺖ ﰲ اﳋﺎرج ﻓﺈًذا‬
‫ﻫﻲ اﻋﺘﺒﺎرات ذﻫﻨﻴّﺔ ﻓﻴﺎ ﻟﻴﺖ ﺷﻌﺮي ﻛﻴﻒ ﺟﺎز أن ﳚﻌﻞ اﻷﺟﻨﺎس ﲟﺠّﺮد‬
‫اﻟﺬﻫﻦ ﻓﻴﻤﺎ دون اﳌﻮﺟﻮد وﺣّﺮﻣﻪ ﻋﻠﻰ اﳌﻮﺟﻮد وﻫﻞ اﳌﺮاد ﺑﺎﳉﻨﺲ إّﻻ‬
‫ﺎ‬‫اﻻﻋﺘﺒﺎر اﻟﺬﻫﲏ اﳉﺎﻣﻊ ﳊﻘﺎﺋِﻖ ﻣﺎ ﲢﺘﻪ ﻋﻠﻰ وﺟﻪ أن ﻳﻜﻮن ﺿﺎﺑﻄًﺎ ذﻫﻨﻴ‬
ّ
‫ﻓﻘﻂ ﻻ أﻧ ّﻪ ﰲ اﳋﺎرج ﻓِﻠَﻢ ﻻ ﻳﻜﻮن اﳌﻮﺟﻮد ﺿﺎﺑﻄًﺎ ﻟﻸﺟﻨﺎس اﻟﻌﺸﺮة ﻓﺈّن‬
‫اﳉﻮﻫﺮ واﻷﻋﺮاض اﻟﺘﺴﻌﺔ ﳏﺘﺎﺟﺔ إﱃ ﺿﺎﺑﻂ واﺣﺪ ﻛﻤﺎ اﺣﺘﺎﺟﺖ ﻛّﻞ ﻛﱶة‬
.‫إﱃ ﺿﺎﺑﻂ واﺣﺪ ﰲ اﻟﺬﻫﻦ ﻳﺴّﻤﻰ ﺟﻨًﺴﺎ ﻟﻠﺤﻘﺎﺋﻖ اﻟﱵ ﲢﺘﻪ‬
To limit the genera to ten, is, by God, to be either mistaken or a sophist. For
the genera are universals, and there are no universals in the external realm since
they are only mental constructs. By my life! How can Aristotle consider it
permissible to say that the genera are purely mental for everything beneath the
level of the existent, and still deny it for the existent? Is not the sole purpose of a
genus to serve as a mental construct that comprises the realities beneath it,
given that it is only a mental universal, not one in the external realm? Why then
is the existent not a universal for the ten categories? For the substance and the
nine accidents require a single universal, just as all multiplicities require a single
universal in the mind, which we call a genus, with subdivisions beneath it.

96.4 ٤،٩٦

‫وإّﳕﺎ أرﺳﻄﻮ وﻣﻦ ﻧﺎﺳﺒﻪ ﻛﺮﻫﻮا ﻗﻮل ﺑﺮﻣﺎﻧﻴﺪس وﻣﺎﻟﺴﺲ وﻫﻮ أّن اﳌﻮﺟﻮد‬
‫واﺣﺪ ﻓﺎﺧﺘﺎروا أّﻻ ﳚﻌﻠﻮا ﺟﻨًﺴﺎ ﻫﻮ اﳌﻮﺟﻮد ﻟﺌّﻼ ﻳﻘﺎل إّن اﳌﻮﺟﻮد واﺣﺪ‬
‫ﺑﺎﳉﻨﺲ ﻓﻴﺼﲑ واﺣًﺪا ﰲ اﳉﻤﻠﺔ وﻫﻢ ﻻ ﳜﺘﺎرون أن ﻳﺴﻠ ّﻤﻮا أﻧ ّﻪ واﺣﺪ ﳌﺎ‬
‫اﻟ ﻣﻮه ﻣﻦ اﳌﺮاء واﳉﺪل ا ﺮج ﻋﻦ اﳊّﻖ اﶈﻮج إﱃ اﻟ ام اﻟﺒﺎﻃﻞ وﳓﻦ‬
.‫ﻓﻨﻌﺘﺼﻢ ﺑﺎﳊّﻖ ﻋﻦ اﻋﺘﻤﺎد اﻟﺒﺎﻃﻞ‬
However, Aristotle and his followers detested the doctrine of Parmenides
and Melissus, who held that there is one existent. They chose not to designate
the existent as a genus so that it not be said that the existent is one as a genus,
and thus become one as a whole. They refused to acknowledge that it is one
because they are set in their obstinacy and disputatious ways, which leads away
from the truth and obliges one to follow falsehood. For our part, we take
protection in the Real so as not to rely on what is false.

96.5 ٥،٩٦

‫وأّﻣﺎ ﻗﻮﳍﻢ إّن اﻟﻜﻠ ّﻲ اﻟﻄﺒﻴﻌﻲ ﰲ اﳋﺎرج ﻓﻘﺪ ﻛﺬﺑﻮا ﻟﻴﺲ ﰲ اﳋﺎرج ﻛﻠﻲ‬
ّ ّ ّ
‫إّﳕﺎ ﰲ اﳋﺎرج ﺣﺼﺺ اﻟﻜﻠ ّﻲ اﻟﺬﻫﲏ واﳊﺼﺺ ﲟﲋﻟﺔ اﳉﺰﺋﻴّﺎت ﻷﻧ ّﻬﺎ ﻣﺘﺤّﺼﺼﺔ‬
ّ ّ
‫ﰲ اﳋﺎرج ﻓﻬﻲ أﺷﺨﺎص ﻓﻼ رﺿﻲ اﷲ ﻋّﻤﻦ ﻳﱰك اﳊّﻖ وﻳﻌﺘﻤﺪ اﻟﺒﺎﻃﻞ‬
‫ﻣﻘﻠ ًّﺪا ﻛﺎن أو ﻋﺎﳌﺎً ﻓﺈًذا اﳌﻮﺟﻮد ﺟﻨﺲ واﻟﻼﻣﻮﺟﻮد ﺟﻨﺲ وﻫﻤﺎ ﻧﻮﻋﺎن‬
‫أﺣﺪﻫﻤﺎ ﻳﺴّﻤﻰ اﻟﺸﻲء واﻵﺧﺮ أن ﻻ ﺷﻲء وﻫﻤﺎ ﻧﻮﻋﺎن ﻟﻠﻤﻔﻬﻮم ﻓﻬﻮ ﺟﻨﺲ‬
.‫اﻷﺟﻨﺎس واﻟﺸﻲء ﺟﻨﺲ أﺟﻨﺎس اﳌﻮﺟﻮدات‬
Their doctrine that the natural universal is extramental is false: there is no
universal in the external realm.511 Rather, in the external realm there are only
subdivisions of the mental universal. The subdivisions correspond to the
particulars because they are subdivided in the external realm. They are thus
individuals. God is not pleased with those who forsake the truth and rely upon
falsehood, be they scholars or uncritical followers of authority! Thus, the
existent is a genus, and the nonexistent is a genus, and they are two species: one
is called a thing, and the other a non-thing. Conceptually speaking, they are two
species. Species is the genus of genera, and the thing is the genus of the genera
of existent things.

96.6 ٦،٩٦

‫وذﻛﺮ ﻫﺬا اﻻﺳﻢ اﻟﺬي ﻫﻮ اﳊّﻖ أﻧﻔﻊ اﻷذﻛﺎر ﳌﻦ أراد اﻟﺘﻮﺣﻴﺪ واﷲ‬
.‫أﻋﻠﻢ‬
Invoking this name, the Real, is the most beneficial invocation for those
seeking divine unity. And God knows best.

‫اﲰﻪ اﳌﻮﱃ ﺗﺒﺎرك وﺗﻌﺎﱃ‬

 Al-Mawlā: The Patron

97.1 ١،٩٧

‫ﻫﻮ ﳑّﺎ اﻧﻔﺮد ﺑﻪ أﺑﻮ اﳊﻜﻢ وﺷﺎﻫﺪه ﻗﻮﻟﻪ ﺗﻌﺎﱃ و}ٱْﻋﻠ َُﻤٓﻮا َأﱠن ٱﷲَ َﻣْﻮﻟ َٰىُﻜْﻢ‬
‫ﻧِْﻌَﻢ ٱْﳌ َْﻮ َ ٰﱃ{ وﻣﻌﻨﺎه ﻫﻨﺎ اﻟﻨﺎﺻﺮ واﳉﺎر واﻟﺴﻴّﺪ وﻫﺬه اﳌﻌﺎﻧﻲ ﻛﻠ ّﻬﺎ ﳎﺎز ﻟﲋاﻫﺔ‬
‫ﺎزات ﺣﺴﻨﺔ ﻓﺈّن‬‫اﳊّﻖ ﺗﻌﺎﱃ ﻋﻦ ﻣﻀﺎﻳﻔﺔ إذ ﻫﻮ وﺣﺪه ﻓﻘﻂ ﻟﻜّﻦ ﻫﺬه ا‬
‫ﻣﻦ ﺻﺮخ إﱃ اﷲ ﺗﻌﺎﱃ ﻓﺄﻏﺎﺛﻪ ﻓﻬﻮ ﻣﻮًﱃ ﻟﻪ أي ﻧﺎﺻﺮ وﻫﻮ ﺗﻌﺎﱃ ﻗﺪ ﺟﻌﻞ‬
‫ﻣﻦ ﺟﺎور ﺑﻴﺘﻪ اﳊﺮام ﺟﺎًرا ﻓﻬﻮ ﺟﺎره أﻳًﻀﺎ وأّﻣﺎ اﻟﺴﻴّﺪ ﻓﺈّن اﳊّﻖ ﳌ ّﺎ ﻛﺎن‬
‫ﳝﻠﻚ اﻟﻮﺟﻮد واﳌﻮﺟﻮد ﻓﻬﻮ ﺳﻴّﺪه ﻟﻜّﻦ ﻣﻠﻜﻪ ﻟﻠﺸﻲء ﺑﺎﺳﺘﻴﻼء ﻣﻌﻨﻮّي ﻻ‬
‫ﺛﻨﻮﻳ ّﺔ ﻓﻴﻪ ﲞﻼف ِﻣﻠﻜﻨﺎ ﺑﻌﻀﻨﺎ ﻟﺒﻌﺾ ﻓﻬﻮ اﻟﺴﻴّﺪ ﺑﺎﳌﻌﻨﻰ اﻟﻼﺋﻖ ﺑﻪ واﻟﺴﻴّﺪ‬
.‫ﻣﻨّﺎ ﻫﻮ ﺳﻴّﺪ ﲟﺎ ﻫﻮ ﻣﻌﺮوف ﻋﻨﺪﻧﺎ ﻣﻦ اﻟﺴﻴﺎدة‬
This is one of the names mentioned by Ibn Barrajān alone. It occurs in the
verse: «Know that God is your Patron; an excellent Patron He is!»512 Here it
means the Helper, the Neighbor, and the Master. These meanings are all
metaphorical, because the Real is free from all comparisons; only He alone is.
Nonetheless, these metaphors are beautiful, because when someone calls upon
God and is delivered by Him from distress, then He is his Patron; that is, his
Helper. God, moreover, designates as His neighbors those who take up
residence near His sacred house. He is therefore their Neighbor. Since the Real
possesses existence and existents, He is their Master. However, His ownership
is supersensory and without duality, in contrast to our quotidian ownership. He
is thus the Master in a sense appropriate to Him, while human masters possess
mastership in the common sense of the term.

97.2 ٢،٩٧

‫ﰲ اﳌﻮﱃ اﻟﻮﻻء اﻟﺬي ﻫﻮ اﻟﻘﺮب‬ ‫اﳌﻮﱃ ﻋﻠﻰ ﻣﺎ ﻗّﺮرﻧﺎه وﻗﺪ ﻳﻌﺘَﱪ‬ ‫ﻓﺎﻻﺳﻢ‬
‫ﻣﺴﺘﺄﺛًﺮا ﺑﺎﻟﻮﺟﻮد ﻳﻘﺘﻀﻲ أّن ﻛّﻞ‬ ‫َو ِ ﱡﱃ ٱْﳌ ُﺘ ﱠِﻘَﲔ{ وﻣﻮﻻﻫﻢ وﻛﻮﻧﻪ ﺗﻌﺎﱃ‬ ُ‫فـ}َوٱﷲ‬
‫ﻣﻨﻪ ﺑﺬﻟﻚ اﻻﺳﻢ ﻷﻧ ّﻪ ﻓﻴﻪ ﺣﻘﻴﻘﺔ‬ ‫إﻟﻴﻪ اﺳﻢ اﳌﻮﱃ ﻓﺎﷲ ﺗﻌﺎﱃ أوﱃ‬ ‫ﻣﻦ ﻧ ُﺴﺐ‬
‫وﰲ ﻏﲑه ﳎﺎًزا وﻫﺬا ﻧﻈﺮ ﺷﻬﻮدّي ﻓﻬﻮ ﺟﺎر ﰲ ﻣﺮﺗﺒﺔ ﻛّﻞ ﺟﺎر وﺳﻴّﺪ ﰲ‬
.‫ﻣﺮﺗﺒﺔ ﻛّﻞ ﺳﻴّﺪ وﻧﺎﺻﺮ ﰲ ﻣﺮﺗﺒﺔ ﻛّﻞ ﻧﺎﺻﺮ‬
The Patron is thus what we have affirmed. But one may also think of divine
friendship and proximity (walāʾ) in the Patron (al-Mawlā). Wherefore «God is
the Friend (walī) of the God-fearing».513 He is their Patron. Because He alone
claims existence, He is worthier of that name than anyone referred to by the
name of patron. For God is the Patron in actuality; all others can be patrons
only metaphorically. This viewpoint, moreover, pertains to witnessing. For He
is the Neighbor at the level of every neighbor, the Master at the level of every
master, and the Helper at the level of every helper.

97.3 ٣،٩٧

‫ﻓﺄﺣﻜﺎم ﺳﻴﺎدﺗﻪ ﰲ ﻣﺮاﺗﺐ اﻟﻌّﺒﺎد أﻧ ّﻬﻢ أﺷﺒﺎه اﻟﻌﺒﻴﺪ ﻻ ﻋﺒﻴﺪ ﻓﻤﺎ‬

‫ﻳﺴﺘﺤﻘّﻮن ﻣﻦ ﺳﻴﺎدﺗﻪ ﳍﻢ إّﻻ ﺷﺒﻪ اﻟﺴﻴﺎدة وأّﻣﺎ ﻣﻦ ﻫﻢ ﰲ ﻣﺮاﺗﺐ اﻟﺘﺼّﻮف‬
‫ﻓﻴﺴﺘﺤﻘّﻮن اﻟﺴﻴﺎدة ﻋﻠﻴﻬﻢ ﲟﻌﻨﻰ أﻧ ّﻬﻢ ﻋﺒﻴﺪ ﻷﻧ ّﻬﻢ ﻻ ﻳﺮون أﺧﺬ اﻟﻌﻮض وﻟﻮ‬
‫ﻛﺎﻧﻮا ﻛﺬﻟﻚ ﻟﺘﻮّﻫﻤﻮا اﳊّﺮﻳ ّﺔ وﻫﻲ رﻋﻮﻧﺔ واﻟﺼﻮﻓﻴّﺔ ﻗﺪ ﺻﻔﻮا ﻣﻦ أﻛﺪار اﻟﻄﻤﻊ‬
‫وﻣﻦ ﻛّﻞ وﺻﻒ ذﻣﻴﻢ ﻓﻬﻢ ﻋﺒﻴﺪ ﺣﻘﻴﻘﺔ ﻓﻴﺴﺘﺤﻘّﻮن أن ﻳﻜﻮن اﳊّﻖ ﺗﻌﺎﱃ ﳍﻢ‬
‫ﻣﻮًﱃ ﲟﻌﻨﻰ ﺳﻴّﺪ ﺣﻘﻴﻘﺔ وأّﻣﺎ ﻣﻌﻨﻰ اﻟﻨﺎﺻﺮ ﻓﻼ ﳝﻜﻦ أن ﻳﻜﻮن ﻣﻌﻨﺎه ﰲ‬
‫ﺣّﻖ اﻟﺼﻮﻓﻴّﺔ ﻓﺈﻧ ّﻬﻢ ﻻ ﻳﻨﺘﺼﺮون ﻷﻧﻔﺴﻬﻢ وﻻ ﻳﻄﻠﺒﻮن ﻣﻨﻪ اﻟﻨﺼﺮة ﻓﻀًﻼ ﻋﻦ‬
‫أن ﻳﻄﻠﺒﻮﻫﺎ ﻣﻦ ﻏﲑه ﻓﺎﳊّﻖ ﺗﻌﺎﱃ ﻻ ﻳﻘﺎل إﻧ ّﻪ ﻣﻮًﱃ ﳍﻢ ﲟﻌﻨﻰ اﻟﻨﺎﺻﺮ ﻓﻬﻮ‬
‫ﻣﻮًﱃ ﳍﻢ ﲟﻌﻨﻰ اﻟﺴﻴّﺪ ﻓﻘﻂ وأّﻣﺎ ﻣﻌﻨﻰ اﳉﺎر ﻓﻬﻢ ﺟﲑان ﻟﻪ ﻟﻘﻄﻌﻬﻢ اﻟﻌﻼﺋﻖ‬
.‫ﻣﻦ ﻏﲑه ﻓﻬﻲ ﳎﺎورة ﻣﻌﻨﻮﻳ ّﺔ‬
As such, the properties of His mastership display themselves at the levels of
the worshippers in that they resemble worshipful servants, but are not really,
and so are only worthy of a semblance of His mastership. Those at the level of
Sufism are worthy of His mastership in the sense that they are servants. For
they do not think they deserve any compensation. If they did, then they would
have the illusion of freedom, which is a frivolity of the lower self. But the Sufis
have purified themselves from the turbidity of cravings and from all
blameworthy traits. They are true servants and are worthy of having the Real as
their Patron, in the sense that He is their true Master. The meaning of the
Helper is impossible in the case of the Sufis. For they do not seek help for
themselves, and they do not ask for assistance from Him, let alone from others.
Thus, one should not say that He is their Patron in the sense that He is their
Helper, for He is their Patron only in the sense that He is their Master. As for
the meaning of the Neighbor, they are His neighbors because they have cut off
attachments from everything apart from Him. It is a supersensory
neighborliness.

97.4 ٤،٩٧

‫ﺷﻲء ﻣﻦ رﲰﻬﻢ ﺑﺎﻗﻴ ًﺎ‬ ‫وأّﻣﺎ اﻟﻌﺎرﻓﻮن ﻓﻬﻮ ﻣﻮًﱃ ﳍﻢ ﲟﻌﻨﻰ اﳉﺎر ﻣﺎ دام‬
‫ذﻫﺐ ﻋﻨﻬﻢ اﺳﻢ أﻧ ّﻪ‬ ‫ﻓﺈذا ﻓﻨﻴﺖ رﺳﻮﻣﻬﻢ وأدرﻛﻬﻢ اﻟﻔﻨﺎء ﰲ اﻟﺘﻮﺣﻴﺪ ﻓﻘﺪ‬
‫ﻷّن اﻟﻌﺎرﻓﲔ ﻻ ﻳﺴﱠﻤﻮن‬ ‫ﻣﻮﱃ ﳍﻢ ﲟﻌﻨﻰ اﳉﺎر وﺛﺒﺖ ﳍﻢ اﻟﻌﺘﻖ واﳊّﺮﻳ ّﺔ اﳌﻄﻠﻘﺔ‬
.‫واﺣﺪ‬ ‫ﻋﺎرﻓﲔ إّﻻ وﳍﻢ رﺳﻢ ﺑﺎق واﳌﻜﺎﺗﺐ ﻋﺒﺪ ﻣﺎ ﺑﻘﻲ ﻋﻠﻴﻪ درﻫﻢ‬
He is the Patron of the recognizers in the sense that He is their Neighbor so
long as a trace of them remains. When their traces pass away and they are
overcome by annihilation in divine unity, then the Patron, in the sense of
Neighbor, leaves them. They become emancipated and unconditionally free.
For the recognizers are only called recognizers if they continue to retain a trace
of themselves, in the same way as a ransomed slave remains enslaved so long as
he owes a single dirham.

97.5 ٥،٩٧

‫وأّﻣﺎ ﻣﻦ ﻓﻮق اﻟﻮاﻗﻔﲔ ﻓﻬﻢ اﻟﻘﺎﺋﻤﻮن ﺑﺎﻷﻃﻮار ﻓﺘﻜﻮن أﺟﺴﺎﻣﻬﻢ ﻋﺒﻴًﺪا‬

.‫وﻗﻠﻮﺑﻬﻢ ﻓﻮق اﻟﺴﻴﺎدة واﻟﻌﺒﻮدﻳ ّﺔ وإﻟﻴﻬﻢ ﻳﻌﻮد أﻣﺮ اﻟﱰﺗﻴﺐ‬
Those who attend to the stages are above the ones who have arrived at the
station of halting. Their bodies are servants, whereas their hearts are above
mastership and servanthood. To them returns the task of ordering the
hierarchy.
 97.6 ٦،٩٧

‫وﻫﺬا اﻻﺳﻢ ﻻ ﻳﺬﻛﺮه إّﻻ اﻟﻌّﺒﺎد ﻻﺧﺘﺼﺎﺻﻬﻢ ﺑﻪ ﻓﺈن ذﻛﺮه ﻣﻦ ﻓﻮﻗﻬﻢ‬

.‫ﻓﺒﻤﻌﻨﻰ اﺳﻢ آﺧﺮ واﷲ أﻋﻠﻢ‬
This name is invoked only by the worshippers, because they are singled out
by it. If those who are above them invoke it, it is according to the meaning of a
different name. And God knows best.
 ‫ﺳﻮرة اﻟﻨﻮر‬

The Surah of Light

98.0 ٠،٩٨

‫وﻓﻴﻬﺎ أرﺑﻌﺔ أﲰﺎء‬

The Surah of Light has four names.

‫اﲰﻪ اﳌﺰﻛ ّﻲ ﺗﺒﺎرك وﺗﻌﺎﱃ‬

Al-Muzakkī: The Purifier

98.1 ١،٩٨

‫اﻧﻔﺮد ﺑﻪ أﺑﻮ اﳊﻜﻢ وﻫﻮ ﰲ ﻧﺴﺨﺔ ﻟﻪ اﻟﺰﻛﻲ واﻷّول ﻫﻮ اﳌﻮاﻓﻖ ﻟﺸﺎﻫﺪ اﻵﻳﺔ‬
ّ
‫وﻫﻲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ }َوﻟ َِٰﻜﱠﻦ ٱﷲَ ﻳَُﺰ ِﻛ ّﻰ َﻣﻦ ﻳََﺸﺂُء{ واﻟﺜﺎﻧﻲ أﺷﻬﺮ واﻟﺰﻛﻲ اﳌﻤﺪوح‬
ّ
‫وﻣﻨﻪ ﻗﻮﳍﻢ زﻛ ّﻰ ﻧﻔﺴﻪ أي ﻣﺪﺣﻬﺎ ﻗﺎل ﺗﻌﺎﱃ }َﻓَﻼ ﺗَُﺰﻛ ﱡٓﻮا َأﻧُﻔَﺴُﻜْﻢ ُﻫَﻮ‬
.‫َأْﻋﻠ َُﻢ ِﲟَِﻦ ٱﺗ ﱠَﻘﻰ{ واﳌﺪح ﻟﻪ ﺗﻌﺎﱃ واﻟﺜﻨﺎء واﳊﻤﺪ‬
ٰٓ
Only Ibn Barrajān mentions it as divine, and in one manuscript copy it reads al-
Zakī. The first (al-Muzakkī) accords with the Qurʾanic citation «but God
purifies whomsoever He wills»,514 whereas al-Zakī is more famous and means
“praised,” whence the expression “to praise oneself” (zakā nafsahu). God says:
«Do not praise yourselves; He knows best the God-fearing».515 All honor,
laudation, and praise belong to Him.

98.2 ٢،٩٨

‫ اﳋّﻼق إذ ﺧّﻼﻗﻴّﺘﻪ ﺗ ﻳ ّﺪ‬١‫وإذا اﻋﺘﱪت اﻟﺰﻛﺎة ﲟﻌﻨﻰ اﻟﺰﻳﺎدة ﻓﻬﻮ ﻟﻮﺟﻮه‬

‫أﺑًﺪا ﻓﻼ ﺗﻘﻒ ﺳﺮﻣًﺪا ﻓﻴﻜﻮن اﻟﺰﻛﻲ ﻣﻦ ﻣﻌﺎﻧﻲ اﳋّﻼق ﺗﻌﺎﱃ وإن ﻛﺎن ﲟﻌﻨﻰ‬
ّ
‫اﳌﻤﺪوح ﻓﻜّﻞ ﺛﻨﺎء وﲪﺪ ُوﺟﺪ ﰲ اﻟﻌﻮاﱂ اﻟﱵ ﻻ ﻧﻬﺎﻳﺔ ﳍﺎ ﻫﻮ راﺟﻊ إﻟﻴﻪ‬
.‫ﺗﻌﺎﱃ ﺣﻘﻴﻘﺔ وﰲ ﻏﲑه ﳎﺎًزا ﰲ ﺣﻀﺮة اﳊﺠﺎب‬
.‫ ﻟﻮﺟﻮده‬:‫ و‬،‫ آ‬١
If you consider zakāh in the sense of increase, then it pertains to different
aspects of the Ever-Creating. For the divine quality of continuous creation
increases forever and never stops. Accordingly, the Ever-Increasing (al-Zakī) is
one of the meanings of the Ever-Creating. However, if it means the extolled
one, then every laudation and praise that is found in any of the infinite worlds is
in reality attributable to Him, and in the presence of the veil attributable to
other-than-He metaphorically.

‫اﲰﻪ اﻟﻮﰲّ ﺗﻌﺎﱃ‬

Al-Wafī: The Fulfiller

99.1 ١،٩٩

ِ ٍِ
ُ‫اﻧﻔﺮد ﺑﻪ اﻟﺒﻴﻬﻘّﻲ وﺷﺎﻫﺪه ﻣﻦ ﺳﻮرة اﻟﻨﻮر ﻗﻮﻟﻪ ﺗﻌﺎﱃ }ﻳَْﻮَﻣﺌﺬ ﻳَُﻮﻓّﻴِﻬُﻢ ٱﷲ‬
‫ِدﻳَﻨُﻬُﻢ ٱْﳊ َﱠﻖ{ وﻫﻮ اﻟﻮﰲّ ﺳﺒﺤﺎﻧﻪ ﻟﻠﻤﻤﻜﻨﺎت ﲟﺎ ﻳﻈﻬﺮﻫﺎ ﰲ وﺟﻮده ﺑﺎﲰﻪ‬
‫اﳌﻮﺟﺪ وﺗﻔﺼﻴﻞ اﻹﳚﺎد إذا ُﺷﺮح ﻻ ﻳﺘﻨﺎﻫﻰ ﻓﺘﻔﺼﻴﻞ ﻣﻌﺎﻧﻲ اﻻﺳﻢ اﻟﻮﰲّ ﻻ‬
.‫ﻳﺘﻨﺎﻫﻰ‬
Only al-Bayhaqī mentions it as a divine name. It occurs in the Surah of Light in
the verse: «On the Day God will fulfill them their rightful due».516 He fulfills
the possibilities by making them manifest in His existence through the
Existentiator. If we were to explain the details of existentiation, we would never
stop, and thus the detailed meanings of the Fulfiller are without end.

99.2 ٢،٩٩

‫ﻗﺎل ﺗﻌﺎﱃ }َﻓَﻮﻓﱠٰىُﻪ ِﺣَﺴﺎﺑَُﻪ َوٱﷲُ َﺳِﺮﻳُﻊ ٱ ِْﳊَﺴﺎِب{ وﻗﺎل ﺗﻌﺎﱃ }َﻓُﻴَﻮ ِﻓّﻴِﻬْﻢ‬
‫ُأُﺟﻮَرُﻫْﻢ{ وﻫﻮ اﻟﻮﰲّ ﺗﻌﺎﱃ ﻣﻨﻬﻢ أﻳًﻀﺎ ﻓﺈﻧ ّﻬﻢ وﻓّﻮه ﻣﺎ أراده ﻣﻨﻬﻢ ﲟﻘﺘﻀﻰ‬
‫اﻻﺳﻢ اﳌﺮﻳﺪ وﺗﻮﻓﻴﺘﻬﻢ إﻳ ّﺎه ﻫﻮ ﻣﻦ ﺗﻮﻓﻴﺘﻪ إﻳ ّﺎﻫﻢ ﻓﻴﻤﺎ ﻗﺒﻠﻮه ﻣﻦ ﺣﻀﺮة اﻹﻣﻜﺎن‬
‫إذ ﻣﻦ ﲨﻠﺔ ﻣﺎ ﻗﺒﻠﻮه ﻣﻦ اﲰﻪ اﳌﻮﺟﺪ أن أوﺟﺪ ﻓﻴﻬﻢ أن ﻳﻮﻓّﻮه ﻓﺘﻮﻓﻴﺘﻬﻢ‬
.‫إﻳ ّﺎه ﻣﻦ ﻋﲔ ﺗﻮﻓﻴﺘﻪ إﻳ ّﺎﻫﻢ ﻓﻬﻮ اﻟﻮﰲّ ﺗﻌﺎﱃ ﰲ اﻻﻋﺘﺒﺎرﻳﻦ‬
God says: «He then fulfilled him his reckoning; and God is swift in
reckoning».517 He also says: «He will fulfill them their rewards».518 He is also
the Fulfiller through them, for they fulfilled what He willed for them through
the dictates of the Willing, and their fulfilment to Him is from His fulfillment to
them inasmuch as they are receptive to the presence of possibility. For one of
the things they received from His name the Existentiator is that He gave
existence to their fulfillment, and thus their fulfillment is from His own
fulfillment to them. God is thus the Fulfiller in both respects.

99.3 ٣،٩٩

‫وذﻛﺮ ﻫﺬا اﻻﺳﻢ ﰲ اﳋﻠﻮة ﻳﻌﻄﻲ ﻧﻬﺎﻳﺔ ﻣﺎ ﰲ اﻻﺳﺘﻌﺪاد ﻣﻦ اﻟﻘﺒﻮل وﻫﻮ‬

.‫ذﻛﺮ اﳌﺘﻮّﺳﻄﲔ‬
Invoking this name in the spiritual retreat provides the most preparedness
that one can receive. It is an invocation for those who are at the intermediate
stages.
 ‫اﲰﻪ اﻟﻨﻮر ﺗﺒﺎرك وﺗﻌﺎﱃ‬

Al-Nūr: The Light

100.1 ١،١٠٠

‫اﻧﻔﺮد ﺑﻪ أﺑﻮ اﳊﻜﻢ وﺷﺎﻫﺪه ﻣﻦ ﺳﻮرة اﻟﻨﻮر ﻗﻮﻟﻪ ﺗﻌﺎﱃ }ٱﷲُ ﻧ ُﻮُر ٱﻟﱠﺴ َٰﻤ َٰﻮِت‬
‫ض{ ﻗﺎل اﻟﻌﻠﻤﺎء اﻟﻨﻮر ﲟﻌﻨﻰ اﳌﻨّﻮر ﻓﻜﺄﻧ ّﻬﻢ ﻗﺎﻟﻮا ﻟﻴﺲ ﻫﻮ اﻟﻨﻮر ﺑﻞ ﻫﻮ‬ ِ ‫وٱ ْ َﻷر‬
ْ َ
.‫اﳌﻨّﻮر وﻫﺬه اﻟﻄﺎﺋﻔﺔ ﻻ ﳝﻨﻌﻮن أن ﻳﻜﻮن ﻫﻮ اﻟﻨﻮر ﺛّﻢ إّن اﻟﻨﻮر ﻣﻨّﻮر‬
Only Ibn Barrajān mentions this name. It occurs in the Surah of Light in the
verse: «God is the light of the heavens and the earth».519 The scholars say that
the Light means the Illuminator, as if to say that He is the Illuminator, not the
Light itself. Our group of scholars, however, does not deny that He is the Light;
and in any case, light is what provides illumination.

100.2 ٢،١٠٠

‫وﻫﺬا اﻻﺳﻢ ﻫﻮ ﻟﻪ ﺗﻌﺎﱃ ﻣﻦ ِﻗﺒﻞ اﲰﻪ اﳌﻮﺟﺪ ﻓﺈّن اﻹﳚﺎد ﻳﻈﻬﺮ ﻛﻤﺎ‬
‫أّن اﻟﻨﻮر ﻳﻈﻬﺮ واﻟﻨﻮر اﻹﳚﺎدّي ﻫﻮ أﺻﻞ اﻟﻨﻮر اﻟﻜﻮﻧﻲ واﻷﻧﻮار ﻻ ﺗﺘﻨﺎﻫﻰ‬
ّ
‫وﻣﻨﻬﺎ ﻧﻮر اﻟﺒﺼﲑة ﺑﺎﻟﻔﻄﺮة وأﻗﻮى ﻣﻨﻪ ﻧﻮر اﻟﻜﺸﻒ واﻟﺸﻬﻮد واﻷﻧﻮار ﻣﻌﺮوﻓﺔ‬
‫ﰲ اﻟﻮﺟﻮد وﺑﺎﳉﻤﻠﺔ ﻓﻜّﻞ ﻣﺎ أﻇﻬﺮ ﻓﻬﻮ ﻧﻮر ﺣﺘ ّﻰ اﻟﻈﻠﻢ ﰲ إﻇﻬﺎر اﻷﺷﻴﺎء‬
.‫ﻟﻠﺨﻔّﺎش وﻣﺎ ﻧﺎﺳﺐ اﳋﻔّﺎش ﰲ اﻟﺒﺼﺮ ﻫﻲ أﻳًﻀﺎ أﻧﻮار ﰲ ﺗﻠﻚ اﻷﻃﻮار‬
This name belongs to God in respect to the Existentiator, because
existentiation makes manifest just as light makes manifest. The existentiating
light is the root of the engendered light, and the lights are infinite. The light of
inward vision through the innate human disposition is one of these lights. A
stronger light is the light of unveiling and witnessing. The lights, moreover, are
well known in existence. In sum, anything that makes something manifest is a
light. Even darkness, which makes things manifest for bats—or whatever has a
faculty of sight similar to that of a bat—is also a light at those levels.

100.3 ٣،١٠٠

‫واﻋﻠﻢ أّن ﻣﻦ ﲨﻠﺔ اﻷﻧﻮار اﻟﻜﺎﺷﻔﺔ اﻟﻈﻨﻮن واﻷوﻫﺎم واﻟﺸﻜﻮك ﻓﺈﻧ ّﻬﺎ ﺗﻈﻬﺮ‬
‫ﺣﻘﺎﺋﻖ اﳌﻈﻨﻮﻧﺎت واﳌﻮﻫﻮﻣﺎت واﳌﺸﻜﻮﻛﺎت وﻟﻮﻻﻫﺎ ﳋﻼ اﻟﻮﺟﻮد ﻣﻦ ﻫﺬه‬
‫اﳌﻌﺎﻧﻲ اﻟﺜﻼﺛﺔ ﻓﻬﻮ ﻧﻮر إﺿﺎﰲّ وﻻ ﻳﻀّﺮ ﻛﻮن ﻫﺬه ﻧﺎﻗﺼﺔ ﻋﻦ اﳊّﻖ اﳊﻘﻴﻘﻲ‬
ّ
‫ﻓﺈّن اﳌﻌﻘﻮﻻت إذا أدرﻛﺖ اﳊﻘﺎﺋَﻖ ﻋﻠﻰ ﻣﺎ ﻫﻲ ﻋﻠﻴﻪ ﻟﻜﻦ ﻣﻦ ﻃﻮر أﻓﻜﺎرﻫﺎ‬
‫ﻓﻬﻲ أﻳًﻀﺎ ﻧﺎﻗﺼﺔ ﻓﺈّن اﻟﻜﺎﻣﻠﺔ ﻟﻴﺲ إّﻻ إدراك اﻟﻌﻘﻮل ﻣﻦ ﺣﻴﺚ ﻫﻲ ﻗﺎﺑﻠﺔ‬
‫ﻟﻠﻔﻨﺎء ﰲ اﳌﺘﺠﻠ ّﻲ اﻟﺬي ﻫﻮ اﻟﻨﻮر اﳊﻘﻴﻘﻲ ﺣﺘ ّﻰ ﻻ ﻳﻜﻮن اﳌﺪرك ﺣﻘﻴﻘﺔ إّﻻ‬
ّ
‫اﻟﻨﻮر اﳊﻘﻴﻘﻲ أدرك ذاﺗﻪ وأﲰﺎءه وﺻﻔﺎﺗﻪ وأﻓﻌﺎﻟﻪ ﻓﻤﺎ رأى ﻏﲑه ﻓﻔﻨﻴﺖ‬
ّ
.‫اﻟﺮؤﻳﺔ ﻻﻗﺘﻀﺎﺋﻬﺎ اﻟﺜﻨﻮﻳ ّﺔ وﺑﻘﻲ اﻟﺒﺎﻗﻲ ﻛﻤﺎ ﱂ ﻳﺰل‬
In addition, you should know that conjectures, illusions, and doubts are
types of lights. For they make manifest conjectured, illusory, and doubtful
realities, of which existence would be devoid were it not for them. They are
thus relative lights. There is no harm in the fact that they fall short of what is
truly real; for when the intellects perceive realities as they are in themselves—
but at the level of their thoughts—they too are deficient. Perfect vision is none
other than the perception of an intellect inasmuch as it has receptivity for
annihilation in the Self-Discloser which is the true light, so that the only true
perceiver is the true Light that perceives its Essence, names, qualities, and acts.
Thus He sees none other than Himself, and because it implies a duality, vision
vanishes, whereas the Everlasting continues to subsist forever.

100.4 ٤،١٠٠

‫وﻫﺬا اﻻﺳﻢ ﻳﺴﺮع ﻋﻠﻰ أﻫﻞ اﳋﻠﻮات اﻟﻔﺘﺢ ﻟﻜﻨّﻪ ﻳﺄﺗﻲ ﺑﺎﻟﺘﺪرﻳﺞ وﻻ ﻳﻌﻄﻲ‬
.‫اﻟﻔﺘﺢ اﻟﻜﻠ ّﻲ إّﻻ ﻧﺎدًرا واﷲ أﻋﻠﻢ‬
ّ
This name hastens the spiritual opening of those who practice the spiritual
retreat. But the opening comes in degrees, and it rarely bestows it in full. And
God knows best.
 ‫اﲰﻪ اﳌﺒﲔ ﺟّﻞ ﺟﻼﻟﻪ‬

Al-Mubīn: The Clarifier

101.1 ١،١٠١

َ‫اﻧﻔﺮد ﺑﻪ أﺑﻮ اﳊﻜﻢ وﺷﺎﻫﺪه ﻣﻦ ﺳﻮرة اﻟﻨﻮر ﻗﻮﻟﻪ ﺗﻌﺎﱃ }َوﻳَْﻌﻠ َُﻤﻮَن َأﱠن ٱﷲ‬
.{‫ُﻫَﻮ ٱْﳊ َﱡﻖ ٱْﳌ ُِﺒُﲔ‬
Only Ibn Barrajān mentions this name. It occurs in the Surah of Light in the
verse: «They will know that God is the clarifying truth».520

101.2 ٢،١٠١

‫واﻋﻠﻢ أّن اﻻﺳﻢ اﳌﺒﲔ ﻟﻪ اﻋﺘﺒﺎران أﺻﻠﻴّﺎن ﻛﻠ ّﻴّﺎن ﻳﻨﻔﺼﻞ ﻣﻦ ﻛّﻞ ﻣﻨﻬﻤﺎ‬
‫ﺣﻘﺎﺋﻖ ﻻ ﺗﺘﻨﺎﻫﻰ أﺣﺪﻫﻤﺎ وﻫﻮ ﻳﺘﻌﻠ ّﻖ ﺑﺎﻻﺳﻢ اﳌﻮﺟﺪ واﻻﺳﻢ اﻟﻨﻮر ﰲ إﺑﺎﻧﺘﻬﻤﺎ‬
‫ﻣﺎ ﻛﺎن ﻻ ﻳﺒﲔ ﻗﺒﻞ اﻹﳚﺎد واﻟﻈﻬﻮر ﻓﺤﻴﺚ أﺑﺎن اﻻﺳﻢ اﳌﻮﺟﺪ ﻣﺎ أﺑﺎن‬
.‫ﺑﺎﻹﳚﺎد ﻓﺎﳊّﻖ ﺗﻌﺎﱃ ﻫﻮ اﳌﺒﲔ ﻣﻦ ﻫﺬه اﳊﻘﻴﻘﺔ‬
The Clarifier has two original and universal considerations, from which
infinite realities differentiate. The first is associated with the Existentiator and
the Light, in that they make clear what was unclear before the bestowal of
existence and outward manifestation. For inasmuch as the Existentiator clarifies
by bestowing existence, it is the Real who through this reality is the Clarifier.

101.3 ٣،١٠١

‫واﻟﺜﺎﻧﻲ وﻫﻮ أﻣﺮ ذوﻗﻲ ﻳﺸﲑ إﱃ أّن اﻹﺑﺎﻧﺔ اﳊﺎﺻﻠﺔ ﻣﻦ اﻹﻧﺴﺎن ﺣﻴﺚ‬
ّ
‫ﻛﺎن ﻳﺒﲔ اﳌﻌﺎﻧﻲ ﺑﻠﻔﻈﻪ وﺧﻄّﻪ وإﺷﺎرﺗﻪ وﳓﻮ ذﻟﻚ ﻓﻬﻮ ﻣﺒﲔ وإﺑﺎﻧﺘﻪ ﻣﻦ ﻋﲔ‬
‫إﺑﺎﻧﺔ رﺑ ّﻪ ﻋّﺰ وﺟّﻞ إذ ﻛﺎن اﻟﻮﺟﻮد ﻟﻪ ﺗﻌﺎﱃ ﻓﺎﳊّﻖ ﺗﻌﺎﱃ ﻫﻮ اﳌﺒﲔ ﰲ‬
.‫ﻃﻮره اﳋﺎّص اﳌﺴّﻤﻰ إﻧﺴﺎﻧ ًﺎ‬
The second consideration, which is a matter of direct tasting, alludes to how
the human being who clarifies meanings verbally, in writing, by gesture, and so
on, is a clarifier. His clarity comes from the very same clarity of his Lord, since
existence belongs to Him. The Real is therefore the Clarifier in this specific
level called “human.”

101.4 ٤،١٠١

‫وﻫﺬا اﻻﺳﻢ اﻟﻜﺮﻳﻢ ﻳﻨﻔﻊ ذﻛﺮه أﻫﻞ اﻻﺳﺘﻌﺪادات ا ﺘﻠﻄﺔ ﻓﺈذا ﻋﺮف اﻟﺸﻴﺦ‬
.‫اﺿﻄﺮاب اﺳﺘﻌﺪاد اﳌﺮﻳﺪ ﻟﻘّﻨﻪ ﻫﺬا اﻻﺳﻢ‬
The invocation of this eminent name benefits those whose preparedness is
mixed. When the shaykh recognizes an agitation in the disciple’s preparedness,
he prescribes this name to him.
 ‫ﺳﻮرة اﻟﻔﺮﻗﺎن‬

The Surah of the Criterion

102.0 ٠،١٠٢

‫ﻓﻴﻬﺎ اﺳﻢ واﺣﺪ‬

The Surah of the Criterion has one name.

‫اﲰﻪ اﳌﻘّﺪر ﺟّﻞ ﺟﻼﻟﻪ‬

Al-Muqaddir: The Determiner

102.1 ١،١٠٢

{‫اﻧﻔﺮد ﺑﻪ أﺑﻮ اﳊﻜﻢ وﺷﺎﻫﺪه ﻣﻦ ﺳﻮرة اﻟﻔﺮﻗﺎن ﻗﻮﻟﻪ ﺗﻌﺎﱃ }َﻓَﻘﱠﺪَرُه ﺗَﻘِْﺪﻳًﺮا‬
‫واﻻﺳﻢ اﳌﻘّﺪر ﳝﺎزج اﻻﺳﻢ اﳊﻜﻴﻢ وﺧﺼﻮص وﺻﻒ ﻳﻠﺤﻘﻪ ﻣﻦ اﻻﺳﻢ اﳌﺮﻳﺪ‬
‫وﻫﻮ ﺑﲔ ﻳﺪي ﺗﺼّﺮف اﻻﺳﻢ اﳋﺎﻟﻖ ﻷّن اﻟﺘﻘﺪﻳﺮ ﰲ ﻋﺎﱂ اﳋﻠﻖ وأّﻣﺎ ﻋﺎﱂ‬
.‫اﻷﻣﺮ ﻓﻘﺎﺋﻢ ﻣﻦ ﻏﲑ ﺗﻘﺪﻳﺮ ﻹﺿﺎﻓﺘﻪ إﱃ اﻻﺳﻢ اﻟﻮاﺣﺪ واﻷﺣﺪ‬
Only Ibn Barrajān mentions this name. It occurs in the Surah of the Criterion in
the verse: «He determined it precisely».521 The Determiner commingles with
the Wise, and it is associated with a specific quality that joins to it from the
Willing. Furthermore, it comes under the control of the Creator, because
determination occurs in the realm of creation, whereas the realm of divine
command exists independently of any determination since it is related to the
One and the Unique.

102.2 ٢،١٠٢

‫ﻓﻈﻬﻮر ﺣﻜﻤﻪ ﰲ اﳌﻬﻨﺪﺳﲔ وأرﺑﺎب اﳌﻬﻦ واﳊﺮف واﻟﺼﻨﺎﻋﺎت وﲨﻴﻊ‬

‫ﺗﺼّﺮﻓﺎت ﻣﻦ ُذﻛﺮ وﻣﻦ ﱂ ﻳﺬﻛَﺮ ﻫﻲ ﻣﻦ ﺗﺼّﺮﻓﺎت اﻻﺳﻢ اﳌﻘّﺪر ﺑﲔ ﻳﺪي‬
‫ﺗﺼّﺮف اﻻﺳﻢ اﳋﺎﻟﻖ وﻛّﻞ ﻣﺎ ﱂ ﻳﻠﺤﻘﻪ ﺗﺼّﺮف اﻻﺳﻢ اﳌﻘّﺪر وﻇﻬﺮ ﳐﺎﻟﻔ ًﺎ‬
‫ﻓﺎﻻﺳﻢ اﳋﺎﻟﻖ ﺗﺼّﺮف ﺑﻪ ﲝﻜﻢ اﻻﺳﻢ اﳌﻀّﻞ وﻳﺴّﻤﻰ ﰲ اﻷﻛﻮان ﻏﻠﻄًﺎ وﰲ‬
‫ﺣﻀﺮة اﳌﻜّﻮن إﺿﻼًﻻ ﻓﺈّن اﻟﻄﺒﻴﻌﺔ ﺣﻜﻴﻤﺔ ﻣﺎ داﻣﺖ ﰲ ﺗﺼّﺮف اﻻﺳﻢ اﳌﻘّﺪر‬
‫ﺗﻌﺎﱃ وﻻ ﺗﻐﻠﻂ وﻫﻲ ﰲ ﺗﺼّﺮﻓﻪ أﺻًﻼ ﻓﺈن اّﲣﺬﺗﻬﺎ أﺣﻜﺎم أﲰﺎء أﺧﺮى‬
‫ﺧﺮﺟﺖ ﻋﻦ اﳊﻜﻤﺔ ﺑﻘﺪر ﻣﻔﺎرﻗﺘﻬﺎ ﻟﻼﺳﻢ اﳌﻘّﺪر ﺗﻌﺎﱃ وأﻏﺎﻟﻴﻂ اﻷﻃّﺒﺎء ﰲ‬
‫ﻣﺪاواة أﺟﺴﺎم اﻟﻨﺎس ﻫﻮ ﻣﻦ اﻋﺘﻮار أﺣﻜﺎم اﻷﲰﺎء ا ﺘﻠﻔﺔ ﻓﺈّن ِﻗﻮى اﻟﻌﻘﺎﻗﲑ‬
.‫واﻷدوﻳﺔ واﳌﻌﺎﳉﺎت ﻻ ﺗﻜﻮن إّﻻ ﻋﻦ ﺗﺼّﺮﻓﺎت اﳊّﻖ ﺗﻌﺎﱃ ﲟﻘﺘﻀﻰ أﲰﺎﺋﻪ‬
Thus, the manifestation of its properties among geometers and experts of
disciplines, professions, and crafts, as well as its activity among those we have
mentioned and those we have not mentioned, are all part of the authority of the
Determiner through the authority of the Creator. In addition, if anything is not
joined to the authority of the Determiner and manifests in opposition to it, then
the Creator continues to exercise control over it through the property of the
Misguider. In the realm of engendered things, this is called a mistake. In the
presence of the One Who Engenders, it is called misguidance. For nature is
wise as long as it is under the control of the Determiner. As long as it is under its
control, it does not commit a mistake. However, when seized by the properties
of other names, nature deviates from wisdom inasmuch as it is separated from
the Determiner. Thus, the mistakes of doctors in their medical treatment of
human bodies are caused by the miscellaneous properties of the various names.
After all, the potency of remedies, medicines, and treatments come from none
other than the control of the Real in accordance with the dictates of His names.

102.3 ٣،١٠٢
 ‫واﻋﻠﻢ أّن ﺗﻘﺪﻳﺮ اﻻﺳﻢ اﳌﻘّﺪر ﻏﲑ ﺣﻘﻴﻘﺔ اﻟﻘَﺪر ﻓﺈّن ﺣﻘﻴﻘﺔ اﻟﺘﻘﺪﻳﺮ‬
‫اﳌﻨﺴﻮب إﱃ اﻻﺳﻢ اﳌﻘِّﺪر ﻳﻜﻮن ﲟﻘﺘﻀﻰ اﻻﺳﻢ اﳊﻜﻴﻢ واﻷﻗﺪار اﻹٰﳍﻴّﺔ ﻗﺪ‬
‫ﲣﺎﻟﻒ اﳊﻜﻤﺔ وﺗﻮاﻓﻖ اﻹرادة إذ ﺗﻌﻠ ّﻖ اﻻﺳﻢ اﳌﺮﻳﺪ أوﺳﻊ داﺋﺮة ﻣﻦ ﺗﻌﻠ ّﻖ‬
‫اﻻﺳﻢ اﳊﻜﻴﻢ وﺗﻌﻠ ّﻖ ﻣﺎ ﻳﻠﺤﻘﻪ ﻟﻜّﻦ اﻹرادة ﻻ ﺗﻮاﻓﻖ إّﻻ اﻟﺬات اﳉﺎﻣﻌﺔ وﰲ‬
‫ﻣﻮاﻓﻘﺘﻬﺎ ﻟﻠﺬات اﳉﺎﻣﻌﺔ ﻗﺪ ﲣﺮم أﺣﻜﺎم اﻻﺳﻢ اﳌﻘّﺪر ﲟﺨﺎﻟﻔﺔ ﺗﺮﺗﻴﺒﻪ ﺧﺮًﻣﺎ‬
ُ‫ﻳﺰﻳﻞ ﳐﺎﻟﻔﺔ اﻟﺬات اﳌﻘّﺪﺳﺔ ﻷّن رﺟﻮع اﻷﺷﻴﺎء ﻛﻠ ّﻬﺎ إﱃ أﺣﻜﺎم اﻟﺬات }َوٱﷲ‬
.‫َﻏﺎﻟٌِﺐ َﻋﻠ َﻰ َأْﻣِﺮِه{ وﻋﺎﱂ ُ اﳋﻠﻖ واﻷﻣﺮ ﻣﻐﻠﻮب ﻟﻪ ﻏﻠﺒًﺎ ﻫﻮ ﻣﻘﺘﻀﻰ اﻟﺬات‬
Moreover, the apportionment of the Determiner differs in reality from the
apportionment of destiny. For the reality of apportionment ascribed to the
Determiner accords with the dictates of the Wise. In contrast, the
apportionment of destiny may contradict His wisdom but conform to His will.
For what pertains to the Willing has a broader scope than what pertains to the
Wise and the concomitants joined to it. Divine will, moreover, only conforms
to the all-comprehensive Essence, and by conforming to the all-comprehensive
Essence, it may obliterate the properties of the Determiner by opposing its
arrangement in a manner that causes its opposition to the Holy Essence to
disappear. For all things derive from the properties of the Essence, and «God is
dominant over His affair».522 Likewise, the worlds of creation and command
are dominated in a manner required by the Essence.

102.4 ٤،١٠٢

.‫وﻫﺬا اﻻﺳﻢ ﻳﻠﻘّﻨﻪ اﻟﺸﻴﺦ ﻷﻫﻞ اﻹﻋﺮاض ﻋﻦ ﺣﻜﻤﺔ اﳊﻜﻴﻢ ﻓﻴﺠﻤﻌﻬﻢ إﻟﻴﻪ‬
This name is given by the shaykh to those who oppose the wisdom of the
Wise, and it brings them back to Him.
 ‫ﺳﻮرة اﻟﺸﻌﺮاء‬

The Surah of the Poets

103.0 ٠،١٠٣

‫وﻓﻴﻬﺎ اﺳﻢ واﺣﺪ‬

The Surah of the Poets has one name.

‫اﲰﻪ اﻟﺸﺎﰲ ﻋّﻤﺖ ﺑﺮﻛﺘُﻪ‬

Al-Shāfī: The Healer

103.1 ١،١٠٣

‫اﻧﻔﺮد ﺑﻪ اﻟﺒﻴﻬﻘﻲ وﺷﺎﻫﺪه ﻣﻦ ﺳﻮرة اﻟﺸﻌﺮاء ﻗﻮﻟﻪ ﺗﻌﺎﱃ }َوِإَذا َﻣِﺮْﺿُﺖ َﻓُﻬَﻮ‬
ّ
‫ﻳَْﺸِﻔِﲔ{ واﻟﺸﺎﰲ ﺧﻼف اﳌﻤﺮض واﻟﺸﻔﺎء واﳌﺮض ﻣﺘﻘﺎﺑﻼن واﳌﺸﻬﻮر أﻧ ّﻬﻤﺎ ﰲ‬
‫أﺑﺪان اﻹﻧﺴﺎن وﺑﺎﻟﻌﻤﻮم اﳊﻴﻮان واﳊّﻖ أّن اﳌﺮض واﻟﺸﻔﺎء أﻋّﻢ ﻓﺈّن اﳌﺮض ﻫﻮ‬
‫ﺧﺮوج اﻟﺒﺪن ﻋﻦ اﻻﻋﺘﺪال وﻋﻦ ﻋﺮﺿﻪ اﻟﺬي ﺗﱰّدد ﻓﻴﻪ ﺻّﺤﺔ ﻛّﻞ ﺑﺪن‬
.‫ﲝﺴﺒﻪ‬
Only al-Bayhaqī mentions it as a divine name. It occurs in the Surah of the
Poets in the verse: «When I fall ill, it is He who heals me».523 The Healer
contrasts with the one who causes illness, just as health and illness are
opposites. It is well known that these conditions occur in humans and in
animals in general. But the truth is that health and illness are general, since
illness is the body’s loss of equilibrium and of the normal condition wherein
each body maintains its health in keeping with itself.

103.2 ٢،١٠٣

‫ﻫﺬا ﰲ اﳋﺼﻮص وﰲ اﻟﻌﻤﻮم ﻫﻮ ﺧﺮوج ﻛّﻞ ﻣﻮﺟﻮد ﻋﻦ اﻻﻋﺘﺪال اﳋﺎّص‬

‫ﺑﻪ وﻋﻦ ﻋﺮﺿﻪ اﻟﺬي ﻳﱰّدد ﻓﻴﻪ ﻓﻴﻜﻮن اﻟﺸﻔﺎء رﺟﻮع اﻟﺒﺪن أو اﳌﻮﺟﻮد إﱃ‬
‫ﻣﺎ ﺧﺮج ﺑﺎﳌﺮض ﻋﻨﻪ ﻓﻴﺪﺧﻞ اﻷﻣﺮان ﰲ اﳌﻮﺟﻮدات ﺑﺄﺳﺮﻫﺎ ﻣﺎ ﻛﺎن ﻣﻨﻬﺎ‬
‫ﻳﻌّﻢ اﳉﺴﻢ اﻟﻜﻠ ّﻲ وﻣﺎ ﻛﺎن ﻣﻨﻬﺎ ﻳﻌّﻢ اﻟﻄﺒﻴﻌﺔ أو اﻟﻄﺒﺎﺋﻊ وﻣﺎ ﻛﺎن ﻣﻨﻬﺎ ﻳﻌّﻢ‬
ّ
‫اﳌﻮاّد وﺻﻮرﻫﺎ وﻣﺎ ﻛﺎن ﻣﻨﻬﺎ ﻳﻌّﻢ اﻟﻨﻔﻮس واﻟﻌﻘﻮل وﻟﻮاﺣﻘﻬﺎ ﻣﻦ اﻹدراﻛﺎت‬
.‫واﻵراء‬
This pertains to the specific. The general is the existent’s loss of the
equilibrium specific to it and of the condition it normally inhabits. Healing,
therefore, is the return of the body or the existent to what it lost on account of
the illness. These two matters pertain to all existents: those that pervade the
Universal Body; those that pervade nature or the natural constituents; those
that pervade the material substrates and their forms; and those that pervade
souls, intellects, and the perceptions and views they produce.

103.3 ٣،١٠٣

‫وﳑﱠﺎ ﻳﻌّﻢ اﳉﺴﻢ اﻟﻜﻠ ّﻲ ﺣﺮﻛﺎت اﻷﻓﻼك ﻓﺈّن ﳍﺎ ﺧﺮوًﺟﺎ ﻣﺎ ﻳﻘﺘﻀﻴﻪ ﺗﻨﺎﻫﻲ‬
ّ
‫أﺟﺮاﻣﻬﺎ وﻗﻮاﻫﺎ وﻛﻮﻧﻬﺎ ﳏﺪﺛﺔ ﺑﻌﺪ أن ﱂ ﺗﻜﻦ ﺧﻼﻓ ًﺎ ﻟﺰاﻋﻤﻲ أزﻟﻴّﺘﻬﺎ وﻟﻌّﻞ‬
‫ﺧﺮوﺟﻬﺎ اﳌﺬﻛﻮر ﻫﻮ اﻟﺬي اﻗﺘﻀﻰ اﺧﺘﻼل ﻣﺎ وﺟﺪوه ﻗﺪ اﳔﺮم ﻣﻦ‬
.‫ﻣﻘﺘﻀﻴﺎت اﻹرﺻﺎد ﰲ اﳌﺪد اﻟﻄﻮال وﻫﻮ ﻣﻦ اﻷﻣﺮاض‬
The movements of the spheres are among the things that pervade the
Universal Body. For they too experience a loss that entails the finitude of their
bodies and their strength. In addition, they are temporally originated after
being nonexistent, contrary to those who claim that they are eternal. Their loss,
moreover, may be what causes the disintegration that can be observed in the
stars over long periods of time; and that is a type of illness.

103.4 ٤،١٠٣

‫وإذا ﻋﺮﻓﺖ ﻋﻤﻮم اﳌﺮض ﻓﺎﻋﺮف ﰲ ﻣﻘﺎﺑﻠﺘﻪ ﻣﻮاﻗﻊ ﺗﺼّﺮف اﻻﺳﻢ اﻟﺸﺎﰲ‬
‫ﰲ ﻋﻮد ﻣﺎ ﺧﺮج ﻋﻦ اﻻﻋﺘﺪال إﱃ اﻻﻋﺘﺪال واﷲ ﺗﻌﺎﱃ ﻫﻮ اﻟﺸﺎﰲ ﰲ ذﻟﻚ‬
.‫ﲨﻴِﻌﻪ‬
If you recognize the pervasiveness of illness, then you recognize by contrast
the places where the Healer exercises control by bringing back things from
disequilibrium to equilibrium, and God is the Healer in every single instance.
 ‫ﺳﻮرة اﻟﻨﻤﻞ‬

‫‪The Surah of the Ants‬‬

‫‪104.0‬‬ ‫‪٠،١٠٤‬‬

‫وﻓﻴﻬﺎ اﺳﻢ واﺣﺪ‬

‫‪The Surah of the Ants has one name.‬‬

‫اﲰﻪ اﻟﻜﺮﻳﻢ ﺟّﻞ وﻋﻼ‬

‫‪Al-Karīm: The Noble‬‬

‫‪104.1‬‬ ‫‪١،١٠٤‬‬

‫ﻣﺘ ّﻔﻖ ﻋﻠﻴﻪ ﺑﲔ اﻷﺋّﻤﺔ اﻟﺜﻼﺛﺔ وﺷﺎﻫﺪه ﰲ ﺳﻮرة اﻟﻨﻤﻞ ﻗﻮﻟﻪ ﺗﻌﺎﱃ }ِإﱠن َرﺑِ ّﻰ‬
‫َﻏِﻨﻰ ﻛَِﺮﻳٌﻢ{ واﻟﻜﺮﻳﻢ ﻫﻨﺎ ﲟﻌﻨﻰ اﳌﻜﺮم ﻣﺜﻞ اﻟﺴﻤﻴﻊ ﲟﻌﻨﻰ اﳌﺴﻤﻊ وﻫﻮ أوﱃ‬
‫ِ‬ ‫ﱞ‬
‫ﲋه ﻋﻦ ﻫﺬه اﳌﻘﺎﺑﻠﺔ‬ ‫ّ‬ ‫ﺗ‬ ‫ﱃ‬ ‫ﺎ‬ ‫ﻌ‬‫ﺗ‬ ‫ﻖ‬
‫ّ‬ ‫ﳊ‬‫ا‬ ‫ن‬
‫ّ‬ ‫ﺈ‬ ‫ﻓ‬ ‫ﻢ‬ ‫ﻴ‬ ‫ﺌ‬ ‫ﻠ‬
‫ّ‬ ‫ﻠ‬‫ﻟ‬ ‫ﻞ‬ ‫ﺑ‬‫ﺎ‬ ‫ﻘ‬‫ﳌ‬‫ا‬ ‫ﻪ‬‫ّ‬ ‫ﻧ‬‫أ‬ ‫ﺎ‬ ‫ﻨ‬ ‫ﻫ‬ ‫ﻢ‬ ‫ﻳ‬‫ﺮ‬‫ﻜ‬‫ﻟ‬‫ا‬ ‫ﻞ‬‫ﻌ‬‫ﺟ‬ ‫ﻣﻦ‬
‫إذ ﻻ ﻳُﺘﻮّﻫﻢ ﻓﻴﻪ ﻗﺒﻮل وﺻﻒ اﻟﻠﺆم ﻓُﲑﻓﻊ ذﻟﻚ اﻟﺘﻮّﻫﻢ ﺑﻮﺿﻊ اﲰﻪ اﻟﻜﺮﻳﻢ‬
‫ﻋﻠﻴﻪ ﺗﻌﺎﱃ ﻓﺈذا ﻗﻠﻨﺎ إﻧ ّﻪ ﲟﻌﻨﻰ اﳌﻜﺮم ﻓﻴﻜﻮن ﻣﻦ ﲨﻠﺔ ﻛﺮﻣﻪ إﻋﻄﺎء اﻟﻜﺮﻣﺎء‬
‫وﺻﻔ ًﺎ ﻫﻮ اﻟﻜﺮم اﳌﻘﺎﺑﻞ ﻟﻠﻠﺆم‪.‬‬
‫‪The three eminent scholars agree that it is a divine name. It occurs in the Surah‬‬
‫‪of the Ants in the verse: «Indeed my Lord is Independent, Noble».524 Here, the‬‬
Noble (al-Karīm) means the Ennobler (al-Mukrim), just as the Hearing (al-
Samīʿ) can mean the one who makes it possible to hear (al-Musmiʿ). This is
more fitting than to put the noble in opposition to the ignoble, for the Real is
hallowed beyond this opposition. Indeed, one cannot imagine Him as receptive
of the quality of ignobility, such that the Noble would remove that imagined
supposition. Therefore, if we say that the Noble means the Ennobler, then part
of His nobility is that He confers the quality of nobility—which is the opposite
of ignobility—upon the noble.

104.2 ٢،١٠٤

‫ﻣﻌﻄﻴﻬﻤﺎ أﻋﲏ اﻟﻜﺮم ﲟﻌﻨﻰ اﳌﻜﺮم‬ ‫واﻋﻠﻢ أّن اﻟﻮﺻﻔﲔ ﻟﻪ ﺗﻌﺎﱃ إذ ﻛﺎن‬
‫اﳌﻜﺮم ﻏﲑه ﻋّﺰ وﺟّﻞ }َوَﻣﻦ ﻳُِﻬِﻦ‬ ‫واﻟﻜﺮم اﳌﻘﺎﺑﻞ ﻟﻠﻠﺆم ﻟﻜﻮﻧﻪ ﻳﻮﺟﺪﻫﻤﺎ وﻟﻴﺲ‬
‫ﻳََﺸﺂُء{ ﻛﻤﺎ أﻧ ّﻪ ﻣﻦ ﻳﻜﺮم ﻓﻤﺎ ﻟﻪ‬ ‫ٱﷲُ َﻓَﻤﺎ ﻟ َُﻪ ِﻣﻦ ﱡﻣْﻜِﺮٍم ِإﱠن ٱﷲَ ﻳَﻔَْﻌُﻞ َﻣﺎ‬
.‫ﻣﻦ ﻣﻬﲔ‬
The two qualities belong to Him, for He confers both; that is, nobility in the
sense of the Ennobler, and the nobility that is the opposite of ignobility. This is
because He bestows existence upon them, and there is no Ennobler other than
He. «Whoever God disgraces, none can ennoble. Truly God does whatever He
wills».525 Similarly, whoever God ennobles, none can disgrace.

104.3 ٣،١٠٤

‫وأّول إﻛﺮاﻣﻪ ﻋّﺰ وﺟّﻞ ﳋﻠﻘﻪ ﺑﺄن ﺧﻠﻘﻬﻢ ﺛّﻢ ﺑﺄْن أﻣّﺪﻫﻢ ﺑﺎﻟﺒﻘﺎء ﻣّﺪة‬
‫واﺳﺘﺄﺛﺮ ﺑﺪواﻣﻪ وﺣﺪه وأﻛﺮم ﻣﻦ أﻛﺮم ﺑﺘﻤﺎم ﻣﺎ ﻫﻮ أﻛﻤﻞ ﻣﻦ ﻏﲑه وﻛّﺮم ﺑﲏ‬
‫آدم وَرَزﻗَﻬﻢ ِﻣَﻦ ٱﻟﻄﱠ ِﻴَّﺒﺎِت ﺛّﻢ أﻛﺮم ﺑﻌﻀﻬﻢ ﺑﺎﻹﳝﺎن ورﻓﻊ ﺑﻌﻀﻬﻢ ﻓﻮق ﺑﻌﺾ‬
‫درﺟﺎت ﰲ اﻟﺴﻠﻮك إﱃ اﻟﻌﺮﻓﺎن واﺧﺘّﺺ اﳋﻮاّص وﺧﻮاّص اﳋﻮاّص إﱃ اﻟﻘﻄﺒﻴّﺔ‬
‫ﻓﻴﻘﻒ اﻟﻌﻤﻞ وﻳﻨﻘﻄﻊ اﻷﻣﻞ ﻻ ﺑﺎﻟﻴﺄس ﺑﻞ ﺑﺒﻠﻮغ ﻣﺎ ﻻ ﻳﺄﺧﺬه اﳊﺼﺮ واﻟﻘﻴﺎس‬
‫ﻗﺎل ﺑﻌﻀﻬﻢ‬
ً ‫َﻣْﻮُﻋﻮَدة‬ ‫َوَﻻ‬ ‫َأْرُﺟﻮ‬ ‫َوَﻻ‬ ‫َأَﻣًﻼ‬ ‫َﻻ‬ ‫َأْﺻَﺒْﺤُﺖ‬
 ِ
‫َأﺗََﺮﻗ ﱠُﺐ‬ ً‫ُأْﻣﻨﻴﱠﺔ‬
God first confers nobility upon His creatures by creating them, then by
extending the duration of their subsistence, reserving the quality of
permanence for Himself. He ennobles whoever He ennobles by completing
their perfection over others. He ennobles the children of Adam, and «provides
them with pleasant things»,526 then ennobles some with faith, and raises some
in degrees as they journey toward direct recognition. He singles out the elite,
and the elite of the elite, for axial sainthood, at which point the performance of
deeds ceases and hope is cut off, not because of despair but because they have
attained that which cannot be measured or described by analogy.527 It was said:
I no longer have any expectation or desire
to hope for, nor do I anticipate a reward.528
 ‫ﺳﻮرة اﻟﻘﺼﺺ‬

The Surah of the Story

105.0 ٠،١٠٥

‫وﻓﻴﻬﺎ اﺳﻢ واﺣﺪ‬

The Surah of the Story has one name.

‫اﲰﻪ اﶈﺴﻦ ﺗﺒﺎرك وﺗﻌﺎﱃ‬

Al-Muḥsin: The Benevolent

105.1 ١،١٠٥

‫}َوَأْﺣِﺴﻦ ﻛََﻤﺂ‬ ‫اﻧﻔﺮد ﺑﻪ أﺑﻮ اﳊﻜﻢ وﺷﺎﻫﺪه ﻣﻦ ﺳﻮرة اﻟﻘﺼﺺ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‬
‫أّوًﻻ ﻓﻸّن ﻛّﻞ‬ ‫َأْﺣَﺴَﻦ ٱﷲُ ِإﻟ َﻴَْﻚ{ وإﺣﺴﺎن اﳊّﻖ ﺗﻌﺎﱃ ﻻ ﻳﻨﺤﺼﺮ أّﻣﺎ‬
‫وأّﻣﺎ ﺛﺎﻧﻴ ًﺎ ﻓﻸّن‬ ‫إﺣﺴﺎن ﺻﺪر ﻋﻦ ﻣﺴﺤﻦ ﻓﻬﻮ ﺧﻠﻘﻪ وإﳚﺎده ﻓﻬﻮ اﶈﺴﻦ ﺑﻪ‬
‫ﻳﺪَرك وﻣﻨﻪ ﻣﺎ‬ ‫ﻛّﻞ ﻣﺎ ﻳﺘﻮّﻫﻢ أﻧ ّﻪ إﺳﺎءة ﻓﻠﻪ ﻓﻴﻪ ﻟﻄﻒ ﻓﻤﻦ ذﻟﻚ اﻟﻠﻄﻒ ﻣﺎ‬
.‫ﻻ ﻳﺪَرك وﻣﻨﻪ ﻣﺎ ﻳﻌﱠﺠﻞ وﻣﻨﻪ ﻣﺎ ﻳﺆّﺟﻞ‬
Only Ibn Barrajān mentions it as divine. It occurs in the Surah of the Story in
the verse: «be benevolent, just as God is benevolent to you».529 The
benevolence of the Real is unlimited because, first, every act of benevolence
that stems from the Benevolent is His creation and existentiation, and He shows
benevolence through it. Second, every supposed harm contains gentle grace,
some of which is perceived, and some is not perceived; some of it is immediate,
and some is yet to come.

105.2 ٢،١٠٥

‫وﻣﻦ ﻋﺮف أّن ﻣﺮاد اﳊّﻖ ﺗﻌﺎﱃ ﺑﻜّﻞ ﻣﻮﺟﻮد إّﳕﺎ ﻫﻮ ﲟﺼﻠﺤﺘﻪ ﻋﺮف‬
‫ﺻّﺤﺔ ﻫﺬا ﺣﺘ ّﻰ إّن أﻫﻞ اﻟﻨﺎر ﳍﻢ ﰲ دﺧﻮﳍﺎ ﻣﺼﻠﺤﺔ ﻻ ﻳﻌﺮﻓﻬﺎ اﻟﻨﺎس‬
‫وﻟﻮﻻ ذﻟﻚ ﳌﺎ ﻛﺎﻧﻮا إذا ﻋّﻤﺖ اﻟﺮﲪﺔ ﻟﻮ ُﺧّﲑوا ﰲ اﻻﻧﺘﻘﺎل إﱃ اﳉﻨّﺔ‬
‫ﻟﺮّﺟﺤﻮا ﻧﻌﻴﻢ اﻟﻨﺎر ﻋﻠﻰ ﻧﻌﻴﻢ اﳉﻨّﺔ ﻓﻠﻢ ﳜﺘﺎروا اﻻﻧﺘﻘﺎل وذﻟﻚ ﺣﲔ ﻏﻠﺒﺖ‬
‫اﻟﺮﲪﺔ ﻋﻠﻰ اﻟﻐﻀﺐ ﳌﻀﻤﻮن ﻗﻮﻟﻪ ﻏﻠﺒﺖ رﲪﱵ ﻏﻀﱯ ﻓﺎﻹﺣﺴﺎن ﻋﺎّم ﻻ‬
.‫ﻳﺘﻨﺎﻫﻰ وﻻ ﳝﻜﻦ ﺣﺼﺮه‬
Whoever recognizes that God’s intent for every existent is what is in their
best interest will recognize the truth of this. Even the inhabitants of the Fire
have an advantage in entering it that people do not recognize. Were this not so,
they would not freely choose the bliss of the Fire over the bliss of the Garden
when divine mercy pervades. Wherefore, they will not choose to be transferred
from the Fire when mercy finally triumphs over wrath, as implied by God’s
statement: “My mercy triumphs over My wrath.”530 Benevolence is thus all-
inclusive and infinite, and it is impossible to limit it.

105.3 ٣،١٠٥

‫وذﻛﺮ ﻫﺬا اﻻﺳﻢ اﻟﺸﺮﻳﻒ ﻳﻮﺟﺐ اﻷﻧﺲ وﻳﺴﺮع ﺑﺎﻟﻔﺘﺢ وﻳﺪاوى ﺑﻪ اﳌﺮﻳﺪ‬
.‫ﻣﻦ ُرﻋﺐ ﻋﺎﱂ اﳉﻼل وﻳﺼﻠﺢ ﻟﻠﻌﻮاّم إذا أرﻳﺪ ﻣﻨﻬﻢ ﲢﺼﻴﻞ ﻣﻘﺎم اﻟﺘﻮﻛ ّﻞ‬
The invocation of this eminent name brings about intimacy with God,
hastens the spiritual opening, and is used to heal the disciple from the shock of
the realm of majesty. It is also suitable in assisting the ordinary believer to attain
the station of trust.
 ‫ﺳﻮرة اﻟﺮوم‬

The Surah of the Byzantines

106.0 ٠،١٠٦

‫وﻓﻴﻬﺎ اﲰﺎن‬
The Surah of the Byzantines has two names.

‫اﲰﻪ اﳌﺒﺪئ ﺗﺒﺎرك وﺗﻌﺎﱃ‬

Al-Mubdiʾ: The Originator

106.1 ١،١٠٦

‫ﻣﺘ ّﻔﻖ ﻋﻠﻴﻪ ﺑﲔ اﻷﺋّﻤﺔ اﻟﺜﻼﺛﺔ وﺷﺎﻫﺪه ﻣﻦ ﺳﻮرة اﻟﺮوم ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﳎﺪه‬
‫}َوُﻫَﻮ ٱﻟ ﱠِﺬى ﻳَْﺒَﺪُؤا ٱْﳋ َﻠ َْﻖ{ وﻳُْﺒِﺪُئ وﻳَْﺒَﺪُأ ﲟﻌﻨﻰ واﺣﺪ ﻳﻔﻌﻞ وأّﻣﺎ ﻳُْﺒِﺪﻳِﻪ إذا‬
‫ﲋل إﱃ‬ ّ ‫أﻇﻬﺮه ﻓﻬﻮ ﻏﲑ ﻣﻬﻤﻮز ﻓﺎﳌﺒﺪئ ﻫﻨﺎ ﲟﻌﻨﻰ اﳋﺎﻟﻖ وﻫﻮ ﺧﻄﺎب ﻓﻴﻪ ﺗ‬
.‫أﻓﻬﺎم أﻫﻞ اﳊﺠﺎب إذ ﻫﻮ اﻟﻈﺎﻫﺮ ﻋﻨﺪ أﻫﻞ اﻟﺸﻬﻮد‬
The three eminent scholars agree that it is divine. It occurs in the Surah of the
Byzantines in the glorious verse: «He it is Who originates (yabdaʾ)
creation».531 Both verbs yubdiʾ and yabdaʾ, with the letter hamzah, mean “to
do.” As for yubdī, without the hamzah, it means to make manifest. Thus, the
Originator (al-Mubdiʾ) here means the Creator. This address features a descent
to the level of understanding of veiled intellects, for He is the Manifest
according to the witnesses.

106.2 ٢،١٠٦

‫وﻣﺪارك اﻟﻌﻘﻮل ﻣﻦ ﺣﻴﺚ ﻣﺎ ﻫﻲ ﻣﻔّﻜﺮة ﻻ ﺗﻌﻘﻞ إّﻻ اﻟﺼﺎﻧﻊ واﳌﺼﻨﻮع‬

‫وﺑﺬﻟﻚ وﻗﻊ اﳋﻄﺎب اﻹٰﳍﻲ وﺳﺎﺋﺮ اﻟﻄﻮاﺋﻒ ﲢﺖ ﻗﻬﺮ ﺣﺠﺎﺑﻴّﺔ اﺣﺘﻴﺎج اﳌﺼﻨﻮع‬
ّ
‫إﱃ اﻟﺼﺎﻧﻊ ﺣﺘ ّﻰ ﻳﻘﻮﻟﻮن إّن ﻫﺬه اﳌﺴﺄﻟﺔ ﺿﺮورﻳ ّﺔ ﺑﺪﻳﻬﻴّﺔ وﻋﻨﺪ اﺣﺘﻴﺎج أﻫﻞ‬
‫اﻻﺳﺘﻌﺪاد اﻟﻜﺎﻣﻞ إﱃ اﻟﺘﺠﺮﻳﺪ ﰲ ﻃﻠﺐ اﻟﺘﻔﺮﻳﺪ واﻟﻌﻤﻞ ﺑﺎﻟﻌﺰم اﻟﺸﺪﻳﺪ ﻋﻠﻰ‬
‫ﲢﺼﻴﻞ اﻷذواق واﳌﻮاﺟﻴﺪ ﻳﻘﺎﺳﻮن ﰲ اﳋﻼص ﻣﻦ ﻫﺬه اﳌﺴﺄﻟﺔ ﲤّﺰق اﻟﻘﻠﻮب‬
‫وﺗﻔﺘ ّﺖ اﻟﻜﺒﻮد ﻓﻴﺼﻘﻠﻮن ﺑﺎﻟﺮﻳﺎﺿﺔ ﻣﺮاﺋﻲ اﻟﻌﻘﻮل ﻓﺘﺤﻜﻢ اﻟﻌﻘﺎﺋﺪ ﻋﻠﻰ ﻋﻘﻮﳍﻢ‬
‫اﻟﺼﻘﻴﻠﺔ ﻓﻴﺘﺠﻠ ّﻰ ﻋﻠﻴﻬﻢ اﻓﺘﻘﺎر اﳌﺼﻨﻮع إﱃ اﻟﺼﺎﻧﻊ ﻓﻴﻀﻴﻊ ﻣﺎ ﺗﺎﺟﺮوا ﻓﻴﻪ ﻣﻦ‬
‫ﺗﻠﻚ اﻟﺒﻀﺎﺋﻊ وﻳﻨﺤﺠﺐ ﻋﻨﻬﻢ اﻻﺳﻢ اﳌﻌﻄﻲ وﻳﻈﻬﺮ ﳍﻢ ﺟﻼل اﻟﻘﻬﺮ ﻣﻦ اﻻﺳﻢ‬
ٍ ‫اﳌﺎﻧﻊ ﻓﻼ ﻳﺮون إّﻻ }ﻇُﻠ ُﻤُﺖ ﺑﻌُﻀﻬﺎ َﻓْﻮَق ﺑﻌ‬
.{‫ﺾ‬ َْ َ َْ َٰ
Insofar as intellects are cogitative, they perceive only the Artisan and His
artisanry, and the divine address was sent down accordingly. All schools of
thought, moreover, are veiled and beholden to the idea that creation needs a
Creator. They go so far as to say that this matter is necessary by self-evidence.
However, those who are fully prepared to withdraw from the world and to seek
God’s exclusive singularity, and who strive with intense resolve to attain tasting
and ecstatic states, suffer heartbreaks and severe afflictions in their attempts to
emancipate themselves from this idea. Thus, with ascetic discipline they
burnish the mirrors of their intellects, yet still these knots of belief take hold of
their burnished intellects, and the artisanry’s need for the Artisan discloses itself
to them, whereupon they lose the prize they labored after. The Giver becomes
veiled from them, and the majesty of His overwhelming power manifests itself
to them through the Withholder, and they see nothing but levels of «darkness,
one above the other».532

106.3 ٣،١٠٦
‫ﺑﻬﻢ اﻟﻌﻘﻞ اﶈﺠﻮب إﱃ اﻻﻧﺘﻘﺎص ﻓﺘﻤّﺮ‬ ‫وﻛﻠ ّﻤﺎ ﻃﻠﺒﻮا أﲰﺎء اﳋﻼص ﻧﻜﺺ‬
‫اﳋﻴﺎل وﻛﻠ ّﻤﺎ ﺗﻮّﻏﻠﻮا ﰲ اﻟﻌﺒﺎدة واﻟﻮرع‬ ‫اﻷزﻣﺎن اﻟﻄﻮال وﻫﻢ ﻻ ﻳﻈﻔﺮون ﺑﻄﻴﻒ‬
‫اﻷﻋﻤﺎل واﻓﺘﺨﺮوا وﻫﻢ ﻋﻠﻤﺎء ﻋﺎﻣﻠﻮن‬ ‫وﻟﺰوم اﳉﻮاﻣﻊ واﳉﻤﻊ ﻋﻠﻖ ﺑﻬﻢ ﺣّﺐ‬
‫ وﻫﻢ ﻣﺘﻮّﺟﻬﻮن إﱃ اﻟﻔﻨﺎء وﻛﻴﻒ ﳛﻤﺪون‬١‫اﻓﺘﺨﺎر اﳉّﻬﺎل وﻛﻴﻒ ﳍﻢ ﺑﺎﻟﺒﻘﺎء‬
‫اﻟُﺴﺮى وﻧﻔﻮﺳﻬﻢ ﺗﺴﻤﻊ وﺗﺮى ﻫﻴﻬﺎت ﻻ ﻳﻌﻠﻖ اﻟﻘﻠﺐ ﺑﺎﳊّﻖ وﰲ وﺟﻮده ﺑﻘﻴّﺔ‬
‫ﺷﻌﻮر ﺑﻌﺎﱂ اﳋﻠﻖ وﺳﺒﺐ ﺣﺮﻣﺎﻧﻬﻢ وﺗﻀﻴﻴﻊ زﻣﺎﻧﻬﻢ أﻧ ّﻬﻢ أﻫﻞ أﻏﺮاض ﰲ ﻃﻠﺐ‬
‫ﻧﻌﻴﻢ اﳉﻨﺎن وﻃﻠﺐ اﳋﻼص ﻣﻦ اﻟﻨﲑان واﻟﻄﻤﻊ ﻃﺒﻊ وﻛﻴﻒ ﻳﻈﻔﺮ ﺑﺎﳊّﻖ‬
.‫ﺻﺎﺣﺐ ﻏﺮض ﰲ اﻟﻌﺮض‬
.‫ ﺑﺎﻟﻔﻨﺎء‬:‫ و‬،‫ آ‬١
Each time they seek the names of deliverance, their veiled intellects pull
them back to a state of deficiency. Long periods of time pass, and they never
catch even a fleeting shadow. The more these pious scholars immerse
themselves in scrupulous piety and worship, frequently visiting mosques, and
performing the Friday prayers, the more attached they become to the love of
pious deeds, boasting like ignoramuses. How can they attain subsistence in God
when they devote their attention toward annihilated things? How could they
praise the Almighty if their souls hear and see? But oh! No heart is attached to
the Real as long as it keeps within it a trace of awareness of the created order.
The reason these veiled thinkers waste their time and are deprived is that they
have a personal desire to seek the bliss of the Gardens and deliverance from the
Fires. Greed is imprinted by nature, and how can the Real be attained by a
seeker who has a personal desire for impermanent goods?

‫اﲰﻪ اﳌﻌﻴﺪ ﺗﺒﺎرك وﺗﻌﺎﱃ‬

Al-Muʿīd: The Restorer

 107.1 ١،١٠٧

‫اﺗ ّﻔﻖ ﻋﻠﻴﻪ اﻷﺋّﻤﺔ اﻟﺜﻼﺛﺔ وﺷﺎﻫﺪه ﻣﻦ ﺳﻮرة اﻟﺮوم ﻗﻮﻟﻪ ﺗﻌﺎﱃ }َوُﻫَﻮ ٱﻟ ﱠِﺬى‬
‫ﻳَْﺒَﺪُؤا ٱْﳋ َﻠ َْﻖ ﺛُﱠﻢ ﻳُِﻌﻴُﺪُه { وﻣﻌﻨﻰ ﻳﻌﻴﺪه إﱃ اﳊﺎل اﻟﱵ ﻛﺎن ﻋﻠﻴﻬﺎ وﻫﻮ أﻧ ّﻪ‬
{‫ﺗﻌﺎﱃ أﺑﺪأﻫﻢ ﻣﻨﻪ وﻓﻴﻪ ﻳﻌﻴﺪﻫﻢ ﺧﻠﻖ اﻟﺴﻤﺎوات واﻷرض } َ ِﲨﻴًﻌﺎ ِﻣﻨُْﻪ‬
‫و}ﻛََﻤﺎ ﺑََﺪَأﻛُْﻢ ﺗَُﻌﻮُدوَن{ وﰲ ﺷﻬﻮد اﻟﻮﻗﻔﺔ ﻣﺎ ﺻﺪروا ﺣﺘ ّﻰ ﻳﺮﺟﻌﻮن ﻫﻢ‬
.‫أﻓﻌﺎﻟﻪ وأﻓﻌﺎﻟﻪ ﻣﻦ ﺻﻔﺎﺗﻪ وﺻﻔﺎﺗﻪ ﻣﻦ ذاﺗﻪ‬
The three eminent scholars agree that it is a divine name. It occurs in the Surah
of the Byzantines in the verse: «He it is Who originates creation, then brings it
back».533 “Brings it back” means that He restores it to its original state. For it is
He who originated them from Him, and then He brings them back to Him. He
created the heavens and the earth «altogether from Him»,534 and «Just as He
originated you, so shall you return».535 From the perspective of witnessing the
station of halting, however, they never emerged in the first place such that they
could return. They are His acts, and His acts derive from His qualities, and His
qualities derive from His Essence.

107.2 ٢،١٠٧

‫وﻫﺬا اﻻﺳﻢ ﻳﻠﻘّﻨﻪ اﻟﺸﻴﺦ ﳌﻦ ﻳﺮﻳﺪ أن ﳛﺠﺒﻪ إذا ﺧﺎف ﻋﻠﻴﻪ ﻣﻦ‬
.‫اﻟﻜﺸﻒ أن ﻳﺘﻮﻟ ّﻪ‬
The shaykh gives this name to the one he wants to veil if he fears that
unveiling will confound him.
 ‫ﺳﻮرة اﻷﺣﺰاب‬

The Surah of the Parties

108.0 ٠،١٠٨

‫وﻓﻴﻬﺎ اﺳﻢ واﺣﺪ‬

The Surah of the Parties has one name.

‫اﲰﻪ اﻟﻄﺎﻫﺮ ﺟّﻞ ﺟﻼﻟﻪ‬

Al-Ṭāhir: The Pure

108.1 ١،١٠٨

‫اﻧﻔﺮد ﺑﻪ أﺑﻮ اﳊﻜﻢ وﺷﺎﻫﺪه ﻣﻦ ﺳﻮرة اﻷﺣﺰاب ﻗﻮﻟﻪ ﺗﻌﺎﱃ }َوﻳَُﻄِّﻬَﺮﻛُْﻢ‬

‫ﲑا{ واﻟﻄﺎﻫﺮ ﰲ ذاﺗﻪ اﳌﻘّﺪﺳﺔ ﻫﻮ اﳌﻄّﻬﺮ ﺳﺒﺤﺎﻧﻪ واﻟﻄﻬﺎرة واﻟﺘﻘﺪﻳﺲ‬ ِ
ً ‫ﺗَﻄْﻬ‬
.‫واﺣﺪ ﻓﺎﻟﻄﺎﻫﺮ ﲟﻌﻨﻰ اﻟﻘّﺪوس ﺗﻌﺎﱃ وﻃﻬﺎرﺗﻪ ﻫﻮ أن ﻟﻴﺲ ﻣﻌﻪ ﻏﲑه‬
Only Ibn Barrajān mentions it as a divine name. It occurs in the Surah of the
Parties in the verse: «He purifies you completely».536 The Pure in His holy
Essence is the Purifier, and purity and holiness are the same. Thus, the Pure can
mean the Holy, and His purity is that there is none beside Him.

108.2 ٢،١٠٨
‫وﻫﺬا اﻻﺳﻢ ﻳﻠﻘّﻨﻪ اﻟﺸﻴﺦ ﳌﻦ ﻏﻠﺒﺖ ﻋﻠﻴﻪ اﻟﻌﻘﻴﺪة واﻧﻔﺘﺢ ﻟﻪ اﻟﻄﺎﻫﺮ ﻓﲑّده‬
.‫إﱃ اﻟﺘﲋﻳﻪ‬
This name is given by the shaykh to those who are obsessed with creedal
belief. The Pure opens itself to him, and restores them to the profession of
divine transcendence.
 ‫ﺳﻮرة ﺳﺒﺄ‬

The Surah of Sheba

109.0 ٠،١٠٩

‫وﻓﻴﻬﺎ اﲰﺎن‬
The Surah of Sheba has two names.

‫اﲰﻪ اﻟﻔﺘ ّﺎح ﺗﻌﺎﱃ‬

Al-Fattāḥ: The Opener

109.1 ١،١٠٩

‫ﺳﺒﺄ‬ ‫وﺷﺎﻫﺪه ﻣﻦ ﺳﻮرة‬ ‫اﺗ ّﻔﻖ ﻋﻠﻴﻪ اﻹﻣﺎم اﻟﻐﺰاّﱄ واﻹﻣﺎم أﺑﻮ ﺑﻜﺮ اﻟﺒﻴﻬﻘﻲ‬
ّ
‫ﺗﻘّﺪم‬ ‫ﲟﻌﻨﻰ اﻟﻔﺎﺗﻖ وﻗﺪ‬ ‫ﻗﻮﻟﻪ ﺗﻌﺎﱃ }َوُﻫَﻮ ٱﻟ َْﻔﺘ ﱠﺎُح ٱﻟ َْﻌِﻠﻴُﻢ{ واﻻﺳﻢ اﻟﻔﺘ ّﺎح‬
‫ﻋﻠﻰ‬ ‫اﻟﻨﻮر ﻓﻴﻜﻮن ﻣﺴﺘﻮﻟﻴ ًﺎ‬ ‫اﻟﻜﻼم ﻋﻠﻴﻪ وﻫﻮ أﻧ ّﻪ ﻳﻔﺘﺢ ﺻﻮر اﻟﻌﺎﱂ ﰲ ﺟﻮﻫﺮ‬
.‫ﻛّﻞ ﻣﺮاﺗﺐ اﻟﻈﻬﻮر‬
The two eminent scholars al-Ghazālī and al-Bayhaqī agree that it is divine. It
occurs in the Surah of Sheba in the verse: «He is the Opener, the Knowing».537
The Opener can mean the Unstitcher, which we have previously discussed, in
the sense that He opens the forms of the world within the substance of the light,
and thus He masters all the levels of manifestation.
 109.2 ٢،١٠٩

.‫وذﻛﺮ ﻫﺬا اﻻﺳﻢ ﻳﺴﺮع اﻟﻔﺘﺢ‬

Invoking this name hastens the spiritual opening.

‫اﲰﻪ اﻟﻌّﻼم ﺗﺒﺎرك وﺗﻌﺎﱃ‬

Al-ʿAllām: The Ever-Knowing

110.1 ١،١١٠

‫َﻋﻠ ٰﱠُﻢ‬ ‫اﻧﻔﺮد ﺑﻪ اﻟﺒﻴﻬﻘﻲ وﺷﺎﻫﺪه ﻣﻦ ﺳﻮرة ﺳﺒﺄ ﻗﻮﻟﻪ ﺗﻌﺎﱃ }ﻳَﻘِْﺬُف ﺑِﭑْﳊ َِّﻖ‬
ّ
‫ﻋﺎﱂ‬ ‫ٱﻟ ُْﻐُﻴﻮِب{ واﻟﻌّﻼم ﲟﻌﻨﻰ اﻟﻌﻠﻴﻢ وﻫﻮ ﲟﻌﻨﻰ اﻟﻌﻠﻢ وﻋﻠﻤﻪ ذاﺗﻪ وﻋﻠﻢ ﻛّﻞ‬
‫وأّﻣﺎ‬ ‫ﻫﻮ ﻋﻠﻤﻪ ﰲ ﻣﺮاﺗﺐ ﻇﻬﻮراﺗﻪ وﻛّﻞ ﻣﻮﺟﻮد ﻫﻮ ﻋﺎﱂ ﻋﻠًﻤﺎ ﻣﺎ ﺑﺎﻟﺬات‬
.‫اﳉﻬﻞ ﻓﺄﺣﻜﺎﻣﻪ ﻣﻦ أﺣﻜﺎم اﻟﻨﺴﺐ واﻹﺿﺎﻓﺎت‬
Only al-Bayhaqī mentions it as a divine name. It occurs in the Surah of Sheba in
the verse: «My Lord casts the truth; He is the Ever-Knowing of things
unseen».538 The Ever-Knowing means the Knowing, in the sense of divine
knowledge. His knowledge, moreover, is His Essence; and the knowledge of
every knower is His knowledge at their levels of manifestation. Every existent,
moreover, possesses an essential knowledge. The properties of ignorance
pertain to relations and relativities.

110.2 ٢،١١٠

‫وﻣﻦ ﻋﻠﻮم اﻷﺷﻴﺎء ﺧﻮاّﺻﻬﺎ اﻟﱵ ﰲ ذواﺗﻬﺎ واﻟﻄﺒﻴﻌﻴّﻮن واﻷﻃّﺒﺎء ﻳﺮون‬

‫ﻃﺒﺎﺋﻊ اﳌﻌﺎدن واﻟﻨﺒﺎت واﳊﻴﻮان ﻓﻤﻨﺎﻓﻊ اﻷﺷﻴﺎء وﻣﻀﺎّرﻫﺎ ﻫﻮ ﺳﻠﻮك ﻣﻨﻬﺎ ﰲ‬
‫اﻟﺘﺄﺛﲑ ﻋﻠﻰ ﻃﺮﻳﻘﺔ ﻋﻠﻤﻬﺎ اﻟﺬاﺗﻲ وﻫﻲ ﺗﻨﻄﻖ ﻋﻨﻪ ﺑﻠﺴﺎن اﳊﺎل واﻹﻧﺴﺎن ﻳﻌّﱪ‬
ّ
 .‫ﻋﻦ ﻧﻄﻘﻬﺎ ﺑﺎﳌﻘﺎل ﻓﻌﻠﻢ ﻛّﻞ ﺷﻲء ﻫﻮ ﻋﻠﻢ اﻟﻌّﻼم‬
Among the kinds of knowledge possessed by things are the unique properties
within their essences. The naturalists539 and physicians observe the natural
constituents of minerals, plants, and animals. The beneficial or harmful effects
they possess are simply ways of displaying their essential knowledge, and they
articulate these through the language of their state, just as humans express them
through the spoken word. Thus, the knowledge of all things is the knowledge of
the Ever-Knowing.

110.3 ٣،١١٠

‫وذﻛﺮ ﻫﺬا اﻻﺳﻢ ﻳﻨّﺒﻪ ﻣﻦ اﻟﻐﻔﻠﺔ وﳛﻀﺮ اﻟﻘﻠﺐ ﻣﻊ اﻟﺮّب وﻳﻌﻠ ّﻢ اﻷدب ﰲ‬
‫اﳌﺮاﻗﺒﺔ ﻓﻴﺘﺄﻛ ّﺪ اﻷﻧﺲ ﻋﻨﺪ أﻫﻞ اﳉﻤﺎل وﻳﺘﺠّﺪد اﳋﻮف واﳍﻴﺒﺔ ﻋﻨﺪ أﻫﻞ ﻋﺎﱂ‬
.‫اﳉﻼل‬
Invoking this name rouses one from heedlessness. It makes the heart present
with the Lord, and teaches one to observe courtesy during self-examination. It
thus strengthens the intimacy of the people who inhabit the realm of beauty,
and renews the fear and awe of the people who inhabit the realm of majesty.
 ‫ﺳﻮرة ﻓﺎﻃﺮ‬

‫‪The Surah of the Cleaver‬‬

‫‪111.0‬‬ ‫‪٠،١١١‬‬

‫وﻓﻴﻬﺎ اﺳﻢ واﺣﺪ‬

‫‪The Surah of the Cleaver has one name.‬‬

‫اﲰﻪ اﻟﺸﻜﻮر ﺗﻌﺎﱃ‬

‫‪Al-Shakūr: The Thankful‬‬

‫‪111.1‬‬ ‫‪١،١١١‬‬

‫َﻏُﻔﻮٌر‬ ‫اﺗ ّﻔﻖ ﻋﻠﻴﻪ اﻷﺋّﻤﺔ اﻟﺜﻼﺛﺔ وﺷﺎﻫﺪه ﻣﻦ ﺳﻮرة ﻓﺎﻃﺮ ﻗﻮﻟﻪ ﺗﻌﺎﱃ }ِإﻧ ﱠُﻪ‬
‫َﺷُﻜﻮٌر{ واﻟﺸﻜﻮر ﲟﻌﻨﻰ اﳌﺸﻜﻮر ﻛﻤﺎ ورد اﳊﻠﻮﺑﺔ ﲟﻌﻨﻰ اﶈﻠﻮﺑﺔ وﳚﻮز أن‬
‫ﻳﺸﻜﺮ ﻧﻔﺴﻪ ﻋﻦ ﻋﺒﺪه ﲟﻌﻨﻰ أﻧ ّﻪ ﻳﺜﻴﺒﻪ ﺛﻮاب اﻟﺸﺎﻛﺮﻳﻦ إذا َﻋﻠﻢ ﻋﺠﺰه ﻋﻦ‬
‫اﻟﺸﻜﺮ ﻓﻬﻮ ﺷﻜﻮر وﰲ ﲡﻠ ّﻴﺎت أﻫﻞ اﳌﻌﺎرف ﻳﺮوﻧﻪ ﻗﺎﺋًﻤﺎ ﺑﺎﻟﺸﻜﺮ ﰲ ﺷﻜﺮ‬
‫ﻛّﻞ ﺷﺎﻛﺮ ﺣﺘ ّﻰ ﰲ ﺷﻜﺮ اﻟﻌﺒﻴﺪ ﺑﻌﻀﻬﻢ ﻟﺒﻌﺾ ذﻟﻚ ﻣﻦ ﺗﻮﺣﻴﺪ اﻟﻔﻌﻞ ﻓﻼ‬
‫ﺷﻜﻮر ﻋﻨﺪﻫﻢ ﻏﲑه ﺗﻌﺎﱃ‪.‬‬
‫‪The three eminent scholars agree it is a divine name. It occurs in the Surah of‬‬
‫‪the Cleaver in the verse: «Truly He is Concealing, Thankful».540 The Thankful‬‬
(al-Shakūr) can mean the one who is thanked (al-Mashkūr) just as a she-camel
that gives milk (ḥalūbah) can mean a she-camel that is milked (maḥlūbah).
Furthermore, it is possible for Him to thank Himself on behalf of His servant in
the sense that He rewards him just as He would reward those who are thankful
when they recognize their inability to show thankfulness. Thus, He is the
Thankful. The recognizers, moreover, see Him in their disclosures as attending
to thankfulness whenever a thankful person is thankful, and this includes the
thankfulness of His servants toward each other. That, moreover, is part of the
oneness of divine acts; and according to the recognizers, none is thankful apart
from Him.

111.2 ٢،١١١

.‫وﻫﺬا اﻟﺬﻛﺮ ﻣﻦ اﻷذﻛﺎر ا ﺘّﺼﺔ ﺑﺎﳋﺎّﺻﺔ أﻫﻞ اﻟﻮﺻﻮل‬

This is one of the invocations that pertains specifically to the elite who have
attained annihilation in God.
 ‫ﺳﻮرة ﻏﺎﻓﺮ‬

The Surah of the Concealer

112.0 ٠،١١٢

‫وﻓﻴﻬﺎ أرﺑﻌﺔ أﲰﺎء‬

The Surah of the Concealer has four names.

‫اﲰﻪ اﻟﻐﺎﻓﺮ ﺟّﻞ ﺟﻼﻟﻪ‬

Al-Ghāfir: The Concealer

112.1 ١،١١٢

‫ﺧّﺮﺟﻪ اﻟﺒﻴﻬﻘﻲ وﻫﻮ ﲟﻌﻨﻰ اﻟﻐﻔﻮر وﺷﺎﻫﺪه ﻣﻦ ﺳﻮرة ﻏﺎﻓﺮ ﻗﻮﻟﻪ ﺗﻌﺎﱃ }َﻏﺎِﻓِﺮ‬
ّ
‫ٱﻟﱠﺬﻧ ِﺐ{ واﻟﻐﻔﺮ اﻟﺴﱰ وﻗﺪ ﻣّﺮ اﻟﻜﻼم ﻋﻠﻰ اﻻﺳﻢ اﻟﻐﻔﻮر وأﺣﺴﻦ ﻣﻮاﻗﻊ‬
.‫اﻟﻐﻔﺮان أن ﻳﺴﱰ اﳊّﻖ ﺗﻌﺎﱃ ﻋﻦ ﻟﻄﻴﻔﺔ ﻋﺒﺪه اﳌﺪرﻛﺔ رؤﻳﺔ ﻏﲑه ﺗﻌﺎﱃ‬
Al-Bayhaqī mentions it. It means the concealing. It occurs in the Surah of the
Concealer in the verse: «The Concealer of sin».541 Ghafr is a cover, and we
have previously discussed the Concealing. The most beautiful instance of
concealment is when the Real covers His servant’s faculty of perception from
seeing other than Him.542
 112.2 ٢،١١٢

‫واﻋﻠﻢ أّن اﳌﺸﺎﻳﺦ ﻻ ﻳﻠﻘّﻨﻮن ﻫﺬا اﻟﺬﻛﺮ إّﻻ ﻟﻌﻮاّم اﻟﺘﻼﻣﻴﺬ وﻫﻢ اﳋﺎﺋﻔﻮن‬
‫ﻣﻦ ﻋﻘﻮﺑﺔ اﻟﺬﻧﻮب وأّﻣﺎ ﻣﻦ ﻳﺼﻠﺢ ﻟﻠﺤﻀﺮة ﻓﺬﻛﺮ ﻣﻐﻔﺮة اﻟﺬﻧﺐ ﺗﻮرث ﻋﻨﺪﻫﻢ‬
‫اﻟﻮﺣﺸﺔ وﻛﺬﻟﻚ ذﻛﺮ اﳊﺴﻨﺔ ﺗﻮﺟﺐ رﻋﻮﻧﺔ ﺗﺘﺠّﺪد ﻟﻠﻨﻔﺲ ﺗﺸﺒﻪ اﳌﻨّﺔ ﻋﻠﻰ‬
‫اﷲ ﺗﻌﺎﱃ ﲞﺪﻣﺘﻪ ﰲ اﻟﻄﺎﻋﺔ وﺿﺮر ذﻛﺮ اﳊﺴﻨﺔ أﻛﱶ ﻣﻦ ﺿﺮر ذﻛﺮ اﻟﺴﻴّﺌﺔ‬
.‫واﷲ أﻋﻠﻢ‬
The shaykhs prescribe this invocation only to the ordinary believers among
their pupils; namely, those who fear being punished for their sins. The
recollection of sin makes those who are suitable for the presence feel estranged.
Similarly, remembering beautiful deeds necessarily generates a frivolity of the
lower self that is tantamount to reminding God of one’s favor to Him by serving
Him obediently. The harm of remembering a beautiful deed is greater than the
harm of remembering an ugly deed, and God knows best.

‫اﲰﻪ ذو اﻟﻄﻮل ﺟّﻞ ﺟﻼﻟﻪ‬

Dhū l-Ṭawl: The Abundant

113.1 ١،١١٣

‫ﺳﻮرة ﻏﺎﻓﺮ ﻗﻮﻟﻪ ﺗﻌﺎﱃ }َﺷِﺪﻳِﺪ ٱﻟ ِْﻌَﻘﺎِب ِذى‬ ‫اﻧﻔﺮد ﺑﻪ أﺑﻮ اﳊﻜﻢ وﺷﺎﻫﺪه ﻣﻦ‬
‫ﷲ ﻳُْﺆﺗِﻴِﻪ َﻣﻦ ﻳََﺸﺂُء{ وﻣﻦ ﻓﻀﻞ اﷲ ﻋﻠﻴﻨﺎ‬ ِ ‫ٱ‬ ‫ٱﻟﻄﱠْﻮِل{ واﻟﻄﻮل اﻟﻔﻀﻞ و}َﻓْﻀُﻞ‬
‫ﺛّﻢ اﻟﺴﻜﻴﻨﺔ ﺛّﻢ اﻻﺳﺘﻘﺎﻣﺔ ﺛّﻢ اﻟﺘﺼّﻮف ﺛّﻢ‬ ‫اﻹﺳﻼم ﺛّﻢ اﻹﳝﺎن ﺛّﻢ اﻹﺣﺴﺎن‬
.‫ﺛّﻢ اﳋﻼﻓﺔ‬ ‫اﻟﻌﺮﻓﺎن ﺛّﻢ اﻟﻮﻗﻔﺔ ﺛّﻢ اﻟﺘﺤﻘّﻖ ﺑﺎﳌﺮاﺗﺐ‬
Only Ibn Barrajān mentions it as a divine name. It occurs in the Surah of the
Concealer in the verse: «The Severe in Punishment, the Abundant».543
Abundance means bounty: «God’s abundance, He bestows it upon
whomsoever He will».544 God’s abundance to us includes submission, belief,
then spiritual excellence, tranquility, rectitude, Sufism, recognition, halting,
realizing the levels of being, and vicegerency.

113.2 ٢،١١٣

.‫وﻫﺬا اﻟﺬﻛﺮ ﻓﻴﻪ إﺳﺮاع ﺑﺎﻟﻔﺘﺢ‬

This invocation hastens the spiritual opening.

‫اﲰﻪ اﻟﺮﻓﻴﻊ ﺗﻌﺎﱃ‬

Al-Rafīʿ: The Uplifter

114.1 ١،١١٤

{‫ﻏﺎﻓﺮ ﻗﻮﻟﻪ ﺗﻌﺎﱃ }َرِﻓﻴُﻊ ٱﻟﱠﺪَر َٰﺟِﺖ‬ ‫اﻧﻔﺮد ﺑﻪ أﺑﻮ اﳊﻜﻢ وﺷﺎﻫﺪه ﻣﻦ ﺳﻮرة‬
‫اﻟﻘﺪﻳﺮ ﲟﻌﻨﻰ اﻟﻘﺎدر وﳚﻮز أن ﻳﺮاد‬ ‫ﳚﻮز أن ﻳﻜﻮن اﻟﺮﻓﻴﻊ ﲟﻌﻨﻰ اﻟﺮاﻓﻊ ﻣﺜﻞ‬
{ ‫ﺗﻌﺎﱃ }َوُﻫَﻮ ٱﻟ َْﻘﺎِﻫُﺮ َﻓْﻮَق ِﻋَﺒﺎِدِه‬ ‫ﺑﺎﻻرﺗﻔﺎع اﻟﺬي ﻫﻮ اﻟﻌﻠّﻮ اﻟﻘﻬﺮ ﻛﻤﺎ ﻗﺎل‬
‫ﺑﺎﻟﺮﺑﻮﺑﻴّﺔ وﺗﻘﺎﺑﻠﻬﺎ ﻣﺮﺗﺒﺔ اﻟﻌﺒﻮدﻳ ّﺔ وﲨﻴﻊ‬ ‫وﻣﻌﻨﻰ اﻟﺮﻓﻌﺔ ﻫﻲ ﻣﻌﻨﻮﻳ ّﺔ اﻟﺮﺗﺒﺔ ا ﺘﱠﺼﺔ‬
.‫اﳊﻀﺮات ﻓﻴﻬﺎ رﺑﻮﺑﻴّﺔ ﰲ ﻣﻘﺎﺑﻠﺔ ﻋﺒﻮدﻳ ّﺔ‬
Only Ibn Barrajān mentions it as a divine name. It occurs in the Surah of the
Concealer in the verse: «the Uplifter of Ranks».545 It is permissible to say that
the Uplifter (al-Rafīʿ) means the One Who Elevates (al-Rāfiʿ) just as the
Powerful (al-Qadīr) means the One Who Is Able (al-Qādir). Moreover,
ascension or elevation can also mean dominance. To this effect, God says: «He
is dominant over His servants».546 The meaning of elevation is the
supersensory level specific to lordship, and it stands counter to the level of
servanthood. Each presence contains lordship, which is in contrast to
servanthood.
 114.2 ٢،١١٤

‫ﻓﺎﻹﺷﺎرة ﺑﺎﻻرﺗﻔﺎع إﱃ ﺧﺼﻮﺻﻴّﺔ اﻟﺮﺑﻮﺑﻴّﺔ وﻇﻬﻮره ﺗﻌﺎﱃ ﺑﺼﻔﺎت ﻋﺒﻴﺪه ﰲ‬

‫ﲋﻟﻪ وﺗﺪﻟ ّﻴﻪ‬
ّ ‫أﲰﺎﺋﻪ اﳊﺴﻨﻰ ﻓﻴﻪ ﺗﺄﻧﻴﺲ ﻷﻫﻞ اﻟﻌﺮﻓﺎن ﺑﺮؤﻳﺘﻪ ﰲ ﺣﻀﺮات ﺗ‬
.‫وﻗﻴﺎﻣﻪ ﺑﺎﻟﻈﻬﻮرات اﳉﺰﺋﻴّﺔ ﰲ ﺣﻴﺚ رأوه ﻣﻨﻬﺎ ﻓﻌﺮﻓﻮه ﻓﺈﻧ ّﻪ ﻣﺎ ﻇﻬﺮ ﺳﻮاه‬
The allusion to His ascension as a specific characteristic of lordship, and to
His manifestation through the qualities of His servants within His beautiful
names, gives intimacy to the recognizers. For they see Him in His presences of
descent,547 and in His attending to the partial manifestation wherein they see
Him and through which they recognize Him. For indeed, nothing manifests
other than Him.

114.3 ٣،١١٤

‫وﻫﺬا اﻻﺳﻢ اﻟﻜﺮﻳﻢ ﻳﻠﻘّﻨﻪ اﻟﺸﻴﺦ ﳌﻦ ﻏﻠﺐ ﻋﻠﻴﻪ اﻟﻘﺮب ﺣﺘ ّﻰ ﻛﺎد أن‬
.‫ﻳﺘﻮﻟ ّﻪ‬
The shaykh may prescribe this noble name for one who is so overcome by
divine proximity that he almost becomes mad with ecstasy.

‫اﲰﻪ ذو اﻟﻌﺮش‬

Dhū l-ʿArsh: The Possessor of the Throne

115.1 ١،١١٥

‫ش ﻳُﻠ ِْﻘﻰ‬
ِ ‫اﻧﻔﺮد ﺑﻪ أﺑﻮ اﳊﻜﻢ وﺷﺎﻫﺪه ﻣﻦ ﺳﻮرة ﻏﺎﻓﺮ ﻗﻮﻟﻪ ﺗﻌﺎﱃ }ُذو ٱﻟ ْﻌﺮ‬
َْ
‫ٱﻟﱡﺮوَح{ اﻟﻌﺮش ﺳﺮﻳﺮ اﳌﻠﻚ وﻫﻮ ﻫﻨﺎ اﻟﻌّﺰ ﻷّن اﻟﻌﺮب ﺗﻘﻮل ﺛُّﻞ ﻋﺮﺷﻪ أي‬
.‫ذﻫﺐ ﻋّﺰه ﻓﻬﻮ ﲟﻌﻨﻰ اﻟﻌﺰﻳﺰ ذي اﻟﻌّﺰ اﻟﺬي ﻻ ﻳﻀﺎم‬
Only Ibn Barrajān mentions it as a divine name. It occurs in the Surah of the
Concealer in the verse: «Possessor of the Throne, He casts the Spirit».548 The
throne is the seat of a king, and here it means might, because the Arabs say “his
throne is weakened” when they mean that his might has gone. Thus, it means
the mighty One whose might does not diminish.

115.2 ٢،١١٥

‫واﻋﻠﻢ أّن اﻟﻌﺮَش إذا اﻋﺘُﱪ ﲟﻌﻨﻰ اﻟﻌﺰﻳﺰ ﻛﺎن ﻣﻦ ﲡﻠ ّﻴﺎت اﻻﺳﻢ اﻟﻈﺎﻫﺮ‬
‫وﲟﻌﻨﻰ ﻣﺎ ﻧﺎﺳﺒﻪ ﻣﻦ اﻻﺳﻢ اﻟﻘﺎﻫﺮ وﻓﻴﻪ ﺷﻬﻮد ﻳﺴّﻬﻞ ﻋﻠﻰ أﻫﻞ اﻟﻜﺸﻒ‬
‫ﲡ ﱡ َﱪ اﳌﺘﺠّﱪﻳﻦ وﻋﻠّﻮ ﻋﺮوش اﳌﻠﻮك ﻣﻦ ا ﺎﻟﻔﲔ واﳌﻮاﻓﻘﲔ ﻟﻠﺰوم اﻟﺘﺠﻠ ّﻲ ﰲ‬
.‫ﻧﻈﺮﻫﻢ واﻧﻐﻤﺎر اﳌﺮاﺗﺐ ﻛﻠ ّﻬﺎ ﺑﺎﳊّﻖ ﺗﻌﺎﱃ ﻋﻨﺪﻫﻢ‬
If the throne is considered to mean the Mighty, then it is among the
disclosures of the Manifest, and it corresponds in a certain sense to the
Overpowering. Moreover, to those who know through unveiling it provides a
witnessing that eases the tyranny of tyrants and allows them to bow down
before the exalted thrones of kings, whether just or unjust. For the divine self-
disclosure is ever-present in their vision, and they witness the Real through all
the levels.

115.3 ٣،١١٥

‫وﻫﺬا اﻻﺳﻢ اﻟﻜﺮﻳﻢ ﻳﻠﻘّﻨﻪ اﻟﺸﻴﺦ ﳌﻦ ﻏﻠﺐ ﻋﻠﻴﻪ اﻟﺘﲋﻳﻪ ﻓﻴﻌﺘﺪل ﺑﻪ ﻧﻈﺮه‬
.‫وﻳﺄﻧﺲ ﺑﺎﻟﺘﺠﻠ ّﻴﺎت اﻟﻈﺎﻫﺮة‬
The shaykh may instruct the one who is overcome by divine transcendence
to invoke this name in order to restore the equilibrium of his vision and grant
him intimacy in outward disclosures.
 ‫ﺳﻮرة اﳊﺠﺮات‬

The Surah of the Private Chambers

116.0 ٠،١١٦

‫وﻓﻴﻬﺎ اﺳﻢ واﺣﺪ‬

The Surah of the Private Chambers has one name.

‫اﲰﻪ اﳌﻤﺘﺤﻦ ﺟّﻞ ﺟﻼﻟﻪ‬

Al-Mumtaḥin: The Setter of Trials

116.1 ١،١١٦

ُ‫اﻧﻔﺮد ﺑﻪ أﺑﻮ اﳊﻜﻢ وﺷﺎﻫﺪه ﻣﻦ ﺳﻮرة اﳊﺠﺮات ﻗﻮﻟﻪ ﺗﻌﺎﱃ }ٱْﻣﺘََﺤَﻦ ٱﷲ‬
‫ﻗُﻠ ُﻮﺑَُﻬْﻢ ﻟِﻠﺘ ﱠﻘَْﻮٰى{ واﻻﻣﺘﺤﺎن اﻻﺧﺘﺒﺎر وﻳﻌّﱪ ﻋﻨﻪ ﺑﺎﳌﻨﺘﻘﻢ إذا أرﻳﺪ ﺑﺎﶈﻨﺔ‬
.‫اﳌﺼﻴﺒﺔ‬
Only Ibn Barrajān mentions it as divine. It occurs in the Surah of the Private
Chambers in the verse: «God has tested their hearts for reverence».549 To put
to a trial is to examine. When “trial” is used in the sense of misfortune, it
pertains to His name the Avenger.

116.2 ٢،١١٦
‫اﻻﺳﻢ اﻟﻜﺮﻳﻢ ﻣﻦ ﺧﻮاّﺻﻪ أْن ﻳﺴﺘﻌﻤﻞ ﻣﻌﻨﺎه اﳌﺸﺎﻳُﺦ أﻫﻞ اﻟﱰﺑﻴﺔ‬ ‫وﻫﺬا‬
‫ﲟﺎ ﳜﺘﱪون ﺑﻪ اﺳﺘﻌﺪاداﺗﻬﻢ ﻟﻴﻌﺮﻓﻮا أّي ﻃﺮﻳﻖ ﻳﺴﻠﻜﻮن ﺑﻬﻢ ﻓﻴﻪ إﱃ‬ ‫ﺗﻼﻣﻴﺬﻫﻢ‬
‫وﺟّﻞ وﻻ ﻳﻠﻘّﻨﻮﻧﻪ ﰲ اﳋﻠﻮة إّﻻ ِﳌﻦ أﺻﺎﺑﺘﻪ ﺑﻠﻮى ﻓﻬﻮ ﻳﺬﻛ ّﺮه ﺑﺮﺑ ّﻪ ﻋّﺰ‬ ‫اﷲ ﻋّﺰ‬
.‫وﺟّﻞ‬
One of the unique characteristics of this noble name is that its meaning is
used by the shaykhs, who use it in training their disciples, to test their
preparedness in order to know which path to guide them along toward God.
They do not instruct them to invoke it in the spiritual retreat unless they are
afflicted with a tribulation, for it reminds them of their Lord.
 ‫ﺳﻮرة اﻟﺬارﻳﺎت‬

The Surah of the Scatterers

117.0 ٠،١١٧

‫وﻓﻴﻬﺎ اﲰﺎن‬
The Surah of the Scatterers has two names.

‫اﲰﻪ اﻟﺮّزاق ﴰﻞ ﺟﻮده‬

Al-Razzāq: The All-Provider

117.1 ١،١١٧

‫اﺗ ّﻔﻖ ﻋﻠﻴﻪ اﻟﻐﺰاّﱄ واﻟﺒﻴﻬﻘﻲ وﺷﺎﻫﺪه ﻣﻦ ﺳﻮرة اﻟﺬارﻳﺎت }ِإﱠن ٱﷲَ ُﻫَﻮ‬
ّ
‫ٱﻟﱠﺮﱠزاُق{ وﺻﻴﻐﺔ ﻓّﻌﺎل ﻓﻴﻪ ﻟﻠﻤﺒﺎﻟﻐﺔ وﲢﻘّﻘﻪ ﰲ اﳋﺎرج ﺑﻮﺟﻮد اﳌﺮزوق وﻫﻮ‬
‫ﻣﻦ أﺗﺒﺎع اﻻﺳﻢ اﻟﺮﺣﻢـٰن وﻣﻦ ﺗﻮاﺑﻊ اﻟﺮّزاق اﻻﺳﻢ اﳌﻌﻄﻲ واﳉﻮاد واﶈﺴﻦ ﻣﻦ‬
‫أﺗﺒﺎع اﻻﺳﻢ اﳌﻌﻄﻲ ﻷﻧ ّﻬﻤﺎ أﺧّﺺ ﻣﻨﻪ وﻟﻴﺲ اﻷﻋّﻢ ﺗﺎﺑًﻌﺎ ﻟﻸﺧّﺺ ﰲ اﻟﻮﺟﻮد‬
.‫ﰲ ذوق أﻫﻞ اﷲ ﺗﻌﺎﱃ ﺧﻼﻓ ًﺎ ِﳌﻦ ﻋﻜﺲ اﻷﻣﺮ‬
Al-Ghazālī and al-Bayhaqī agree that it is a divine name. It occurs in the Surah
of the Scatterers: «Indeed, God is the All-Provider».550 Its verbal form (faʿʿāl)
is for emphasis. The All-Provider is realized in the external realm through the
existence of someone to receive provision. This is one of the names that are
subordinate to the All-Merciful, while the names that are subordinate to the
All-Provider include the Giver. The Munificent and the Benevolent, for their
part, are subordinate to the Giver because they are more specific than it. The
more general names are not subordinate to the more specific ones in existence
according to the direct tasting of God’s folk, in contrast to those who invert
this.

117.2 ٢،١١٧

‫واﻟﺮزق ﻓﺮزق اﻟﻌﻘﻮل اﻟﺸﻬﻮد ورزق اﻟﻨﻔﻮس اﻟﻌﻠﻮم ورزق ﻗﺎﺑﻞ اﳉﺴﻢ‬
‫اﻟﺼﻮر ورزق اﻷﺟﺴﺎم اﻟﻐﺬاء واﻟﻐﺬاء ﰲ اﻷﻓﻼك اﳊﺮﻛﺔ وﰲ اﻷرﻛﺎن‬
‫اﻻﺳﺘﺤﺎﻟﺔ ﺑﻌﻀﻬﺎ إﱃ ﺑﻌﺾ وﰲ اﳌﻮﻟ ّﺪات ﻟﻄﺎﺋﻒ اﻷرض ﲟﺸﺎرﻛﺔ ﻣﻦ ﻟﻄﺎﺋﻔﻬﺎ‬
.‫وﻫﻲ اﻟﺜﻼﺛﺔ اﻷرﻛﺎن وﻳﺘﻨّﻮع اﻟﻐﺬاء اﳉﺴﻤﺎﻧﻲ ﲝﺴﺐ ﻗﺎﺑﻠﻴّﺔ اﳌﻐﺘﺬي‬
ّ
The provision of intellects is witnessing; the provision of souls are the
sciences; the provision of that which is receptive of bodies are the forms; the
provision of bodies is nourishment; the nourishment of the spheres is
movement; and in the four elements it is the transmutation of certain parts into
others; and in minerals, plants, and animals it is their own subtle elements—the
four bases of material life—in association with the subtle elements of the earth;
and the nourishment of the body is varied according to the receptivity of the
one taking nourishment.

117.3 ٣،١١٧

‫وذﻛﺮ ﻫﺬا اﻻﺳﻢ اﻟﻜﺮﻳﻢ ﰲ اﳋﻠﻮة ﻳﺼﻠﺢ ﻟﻜّﻞ اﻟﻄﻮاﺋﻒ وأرﺑﺎب اﳌﺮاﺗﺐ‬
.‫واﷲ أﻋﻠﻢ‬
Invoking this noble name in the retreat is suitable for all groups and for those
who have mastered the levels of wayfaring. And God knows best.

‫اﲰﻪ اﳌﺘﲔ‬
 Al-Matīn: The Firm

118.1 ١،١١٨

‫اﺗ ّﻔﻖ ﻋﻠﻴﻪ اﻷﺋّﻤﺔ اﻟﺜﻼﺛﺔ وﺷﺎﻫﺪه ﻣﻦ ﺳﻮرة اﻟﺬارﻳﺎت ﻗﻮﻟﻪ ﺗﻌﺎﱃ }ُذو ٱﻟ ُْﻘﱠﻮِة‬
‫ٱْﳌ َِﺘُﲔ{ اﻋﻠﻢ أّن اﳌﺘﲔ ﻫﻮ اﻟﺼﻠﺐ وﻫﻮ ﻫﻨﺎ ﳎﺎز ﻳﻌﱠﱪ ﺑﻪ ﻋﻦ اﻟﻘّﻮة اﻟﺸﺪﻳﺪة‬
‫واﳊّﻖ ﺗﻌﺎﱃ ﻣﺘﲔ أي ﺻﻠﺐ ﻟﻜّﻦ اﻟﺼﻼﺑﺔ ﻣﻨﻪ ﺗﻌﺎﱃ أّﻻ ﻳﻨﻘﻬﺮ ﻟﺸﻲء أﺻًﻼ‬
.‫ﻏﲑه ﻷﻧ ّﻪ }ٱﻟ َْﻘﺎِﻫُﺮ َﻓْﻮَق ِﻋَﺒﺎِدِه { وﻟﻪ }ٱْﳊ ُﱠﺠُﺔ ٱﻟ ْ َٰﺒِﻠَﻐُﺔ{ واﻟﻜﻠﻤﺔ اﻟﻮاﺟﺒﺔ‬
The three eminent scholars agree that it is a divine name. It occurs in the Surah
of the Scatterers in the verse: «the Possessor of Strength, the Firm».551 Know
that firm means solid, and here it is a metaphor that expresses intense strength.
The Real is firm, or solid, except that His firmness means that He is never
overpowered by anyone other than Himself, for He is the «triumphant over His
servants»,552 and to Him belongs «the conclusive argument»553 and the
necessary word.

118.2 ٢،١١٨

‫ﺣﺘ ّﻰ ﻣﻦ‬ ‫وﻗﻬﺮ ﻛّﻞ ﻗﺎﻫﺮ ﻟﻪ ﺗﻌﺎﱃ ﻷﻧ ّﻪ اﻟﻈﺎﻫﺮ ﺑﺎﻟﻘّﻬﺎرﻳ ّﺔ وﺣﺪه ﻋّﺰ وﺟّﻞ‬
‫ﻣﻦ ﻏﲑه‬ ‫ﻛﻮﻧﻪ ﻣﻨﻔﻌًﻼ اﻧﻔﻌﺎًﻻ ﻳﻔﻌﻞ ﰲ اﻟﻔﺎﻋﻞ ﻓﻬﻮ ﻳﺴﺘﺄﺛﺮ ﺑﺎﻷﺣﻜﺎم وﺗﻜﻮن‬
‫ﻟﻴ ﺲ ﰲ‬ ‫ﻗﺒﻴﺤﺔ ﻓﺘﺤﺴﻦ إذا أﺿﻴﻔﺖ إﻟﻴﻪ ﺗﻌﺎﱃ ﻷّن اﻟﻘﺒﺢ ﻋﺎرض واﻟﺸّﺮ‬
‫اﻷﺻﻞ واﻟﻘﺒﺢ ﻣﻦ اﻟﺸّﺮ وﻣﻦ ﻫﺬا ﻗﻮل اﻟﻘﺎﺋﻞ‬
‫َﻓَﻤﺎ ﺛَﱠﻢ ﻧ ُﻘَْﺼﺎٌن َوَﻻ ﺛَﱠﻢ‬ ‫ٱﻟ َْﻘِﺒﻴِﺢ‬ ‫ﻧ ُﻘَْﺼﺎَن‬ ‫ﻳَُﻜِّﻤُﻞ‬
‫ﺑَﺎِﺷُﻊ‬ ‫ﲨﺎﻟ ُُﻪ‬
ََ
Moreover, the subjugation of any subjugator belongs to God. For He alone
manifests through the quality of subjugation, even in being receptive in a
manner that acts upon an agent. Thus He lays sole claim to the properties; and
while this is unsightly in others, it is beautiful when ascribed to Him. For
unsightliness is an accidental quality, and there is no evil in principle.
Unsightliness, moreover, is from evil. To this effect, someone wrote:
 His beauty perfects the defect of unsightliness.
Thus, there is no defect, and there is nothing repulsive.554

118.3 ٣،١١٨

‫اﳌﺘﲔ‬ ‫رأﻳﺖ ﻓﻴﻪ ﻣﺘﺎﻧﺔ ﻓﻬﻮ ﻣﻦ‬ ‫ﻛّﻞ ﻣﺎ‬ ‫أو‬ ١‫ﻣﺘﺎﻧﺔ‬ ‫ﻓﻜّﻞ ﻣﻦ رأﻳﺖ ﻓﻴﻪ‬
‫ﻫﺬا‬ ‫وﻣﻨﻪ ﻗﻮﻟﻪ ﻋﻠﻴﻪ اﻟﺴﻼم إّن‬ ‫اﻟﻘّﻮة‬ ‫ﰲ‬ ‫اﳊّﻖ ﺟّﻞ ﺟﻼﻟﻪ واﳌﺘﺎﻧﺔ ﻣﺒﺎﻟﻐﺔ‬
‫ﻗﻄﻊ‬ ‫ﻻ ﻇﻬًﺮا أﺑﻘﻰ وﻻ أْرًﺿﺎ‬ ‫اﳌﻨﺒّﺖ‬ ‫ﻓﺈّن‬ ‫اﻟﺪﻳﻦ ﻣﺘٌﲔ ﻓﺄوﻏﻠﻮا ﻓﻴﻪ ﺑﺮﻓﻖ‬
.‫وﻣﺘﺎﻧﺔ اﻟﺪﻳﻦ ِﻣﻦ ﻣﺘﺎﻧﺔ اﻟﺪﻳ ّﺎن ﺗﻌﺎﱃ‬
.‫ ﻣﻜﺎﻧﻪ‬:‫ آ‬١
Thus, whenever you see firmness in someone or in something, then it is from
the One who is truly Firm. Firmness, moreover, is extreme strength, hence the
blessed Prophet’s saying: “Verily, this religion is firm, so delve deeply into it
with gentleness, for the fervent traveler whose riding animal breaks down does
not cover any distance and does not preserve his riding animal.”555 The
firmness of religion is from the firmness of the Requiter.

118.4 ٤،١١٨

‫وﻫﺬا اﻟﺬﻛﺮ ﻳﻀّﺮ أرﺑﺎب اﳋﻠﻮة وﻳﻨﻔﻊ أﻫﻞ اﻻﺳﺘﻬﺰاء ﺑﺎﻟﺪﻳﻦ وﻳﺮّدﻫﻢ ﺑﻄﻮل‬
‫ذﻛﺮه إﱃ اﳋﺸﻮع واﳋﻀﻮع واﻷﲰﺎء ﻛﻠ ّﻬﺎ ﳍﺎ ﺧﻮاّص واﳌﺴﻠ ّﻜﻮن ﻣﻦ اﻟﺸﻴﻮخ‬
.‫ﻳﻌﺮﻓﻮن ذﻟﻚ واﷲ أﻋﻠﻢ‬
This invocation harms those who frequent the retreat, though it benefits
those who mock religion and, by invocation over long periods, brings them
back to fear and humility. All the names, moreover, have specific properties,
and the shaykhs who guide along the path know them. And God knows best.
 ‫ﺳﻮرة واﻟﻄﻮر‬

The Surah of the Mount

119.0 ٠،١١٩

‫وﻓﻴﻬﺎ اﺳﻢ واﺣﺪ‬

The Surah of the Mount has one name.

‫ﱪ ﺗﺒﺎرك وﺗﻌﺎﱃ‬
ّ ‫اﲰﻪ اﻟ‬

Al-Barr: The Clement

119.1 ١،١١٩

‫ﻣﺘ ّﻔﻖ ﻋﻠﻴﻪ ﺑﲔ اﻷﺋّﻤﺔ اﻟﺜﻼﺛﺔ وﺷﺎﻫﺪه ﻣﻦ ﺳﻮرة واﻟﻄﻮر ﻗﻮﻟﻪ ﺗﻌﺎﱃ }ِإﻧ ﱠُﻪ‬
‫ﱪ ﻣﻦ ﺧﻮاّص‬ ‫ﻟ‬‫ﺎ‬ ‫ﻓ‬ ‫ﻪ‬‫ﻨ‬ ‫ﻣ‬ ‫ﺔ‬‫ﲪ‬‫ر‬ ‫ﱪ‬ ‫ﻟ‬‫ا‬ ‫ﱃ‬ ‫و‬ ‫أ‬ ‫ي‬‫ﺬ‬‫ﻟ‬‫ا‬ ‫ﻮ‬‫ﻫ‬ ‫ﺎ‬ ‫ﻨ‬ ‫ﻫ‬ ‫ﱪ‬ ‫ﻟ‬‫ا‬‫و‬ ‫ﻢ‬ ‫ﻴ‬ ِ ‫ﻫﻮ ٱﻟﱪ ٱﻟﺮ‬
‫ﺣ‬
ّ ّ ّ { ُ ‫ُ َ َْ ﱡ ﱠ‬
.‫ اﻟﺮاﺟﻊ إﱃ اﻟﺮﺣﻢـٰن ﺗﺒﺎرك وﺗﻌﺎﱃ‬١‫اﻻﺳﻢ اﻟﺮﺣﻴﻢ‬
.‫ اﻟﺮﻓﻴﻊ‬:‫ آ‬١
The three eminent scholars agree that it is a divine name. It occurs in the Surah
of the Mount in the verse: «Truly He is the Clement, the Ever-Merciful».556
The Clement here is the one who shows kindness out of His mercy. The
Clement is therefore one of the unique qualities of the Ever-Merciful, deriving
from the All-Merciful.

119.2 ٢،١١٩

‫وذﻛﺮ ﻫﺬا اﻻﺳﻢ ﻳﻌﻄﻲ اﻷﻧﺲ وﻳﺴﺮع ﺑﺎﻟﻔﺘﺢ اﳉﺰﺋﻲ ﻻ اﻟﺘﻮﺣﻴﺪ واﷲ‬
ّ
.‫أﻋﻠﻢ‬
Invoking this name gives intimacy and hastens the partial spiritual opening,
not divine oneness. And God knows best.
 ‫ﺳﻮرة اﻟﻨﺠﻢ‬

The Surah of the Star

120.0 ٠،١٢٠

‫وﻓﻴﻬﺎ اﺳﻢ واﺣﺪ‬

The Surah of the Star has one name.

‫اﲰﻪ اﳌﻐﲏ ﺗﻌﺎﱃ‬

Al-Mughnī: The Enricher

120.1 ١،١٢٠

‫ُﻫَﻮ‬ ‫اﺗ ّﻔﻖ ﻋﻠﻴﻪ اﻟﻐﺰاّﱄ واﻟﺒﻴﻬﻘﻲ وﺷﺎﻫﺪه ﻣﻦ ﺳﻮرة اﻟﻨﺠﻢ ﻗﻮﻟﻪ ﺗﻌﺎﱃ }َوَأﻧ ﱠُﻪ‬
ّ
‫ﻣﺮاﺗﺒﻪ‬ ‫َأْﻏَﻨﻰ َوَأﻗ َْﻨﻰ{ وﻳﺮﺟﻊ إﱃ اﻻﺳﻢ اﻟﻮّﻫﺎب واﻻﺳﻢ اﻟﺮﺣﻢـٰن اﳌﺴﺘﻮﱄ ﻋﻠﻰ‬
ٰ ٰ
.‫وﻳﺴﺘﻠﺰم اﻻﺳﻢ اﻟﻐﲏ ﻷّن إّﳕﺎ ﻳﻐﲏ ﻣﻦ ﻫﻮ اﻟﻐﲏ‬
ّ ّ
Al-Ghazālī and al-Bayhaqī agree that it is a divine name. It occurs in the Surah
of the Star in the verse: «It is He who enriches and satisfies».557 It derives from
the Bestower and the All-Merciful, the latter of which presides over its levels. It
is inseparable from the Independent, because only the Independent can free
one from dependence.
 120.2 ٢،١٢٠

.‫وذﻛﺮ ﻫﺬا اﻻﺳﻢ ﻧﺎﻓﻊ ﳌﻦ ﻃﻠﺐ اﻟﺘﺠﺮﻳﺪ ﻓﻠﻢ ﻳﻘﺪر ﻋﻠﻴﻪ واﷲ أﻋﻠﻢ‬
Invoking this name is beneficial for those who wish to withdraw from the
world but are unable to do so. And God knows best.
 ‫ﺳﻮرة اﻟﺮﺣﻢـٰن‬

The Surah of the All-Merciful

121.0 ٠،١٢١

‫وﻓﻴﻬﺎ اﲰﺎن‬
The Surah of the All-Merciful has two names.

‫اﲰﻪ ذو اﳉﻼل ﺗﻌﺎﱃ‬

Dhū l-Jalāl: The Possessor of Majesty

121.1 ١،١٢١

‫اﻟﺜﻼﺛﺔ وﺷﺎﻫﺪه ﻣﻦ ﺳﻮرة اﻟﺮﺣﻢـٰن ﻗﻮﻟﻪ ﺗﻌﺎﱃ }َوﻳَْﺒَﻘﻰ‬ ‫ﻣﺘ ّﻔﻖ ﻋﻠﻴﻪ ﺑﲔ اﻷﺋّﻤﺔ‬
ٰ
‫َوٱ ْ ِﻹﻛ َْﺮاِم{ وﻣﻌﻨﺎه ذو اﻟﻌﻈﻤﺔ ﺑﻄﺮﻳﻖ اﳍﻴﺒﺔ واﻟﻘﻬﺮ أﻳًﻀﺎ‬ ‫َوْﺟُﻪ َرﺑِ َّﻚ ُذو ٱْﳉ َﻠ َِٰﻞ‬
‫اﻷﲰﺎء ﻓﺈّن ﻋﺎﱂ اﳉﻼل ﻳﻘﺎﺑﻞ ﻋﺎﱂ اﳉﻤﺎل وﻳﻠﻴﻬﻤﺎ ﻋﺎﱂ‬ ‫وﻫﻮ ﻳﻌﺪل ﺛﻠﺚ ﻣﻌﺎﻧﻲ‬
.‫اﻟﻜﻤﺎل‬
The three eminent scholars agree that it is a divine name. It occurs in the Surah
of the All-Merciful in the verse: «There remains nothing but the face of your
Lord, the Possessor of Majesty and Honoring».558 It means magnificent by
virtue of His augustness and overwhelming power. This name equals one-third
of the meanings of the names, because the realm of majesty stands in contrast to
the realm of beauty, and these are followed by the realm of perfection.559

121.2 ٢،١٢١

.‫وﻳﺼﻠﺢ ﰲ اﳋﻠﻮة ﻷﻫﻞ ﻏﻠﺒﺔ اﻟﻐﻔﻠﺔ واﷲ أﻋﻠﻢ‬

This name is suitable in the retreat for those overcome by heedlessness. And
God knows best.

‫اﲰﻪ ذو اﻹﻛﺮام ﺗﻌﺎﱃ‬

Dhū l-Ikrām: The Honorer

122.1 ١،١٢٢

‫َرﺑِ َّﻚ‬ ‫ﻣﺘ ّﻔﻖ ﻋﻠﻴﻪ أﻳًﻀﺎ وﺷﺎﻫﺪه ﻣﻦ ﺳﻮرة اﻟﺮﺣﻢـٰن ﻗﻮﻟﻪ ﺗﻌﺎﱃ }َوﻳَْﺒَﻘﻰ َوْﺟُﻪ‬
‫ﻛﺮﻳﻢ‬ ‫ُذو ٱْﳉ ََﻼِل َوٱ ْ ِﻹﻛ َْﺮاِم{ وﻣﻌﻨﻰ اﻹﻛﺮام ﻣﻌﻄﻲ اﻟﻜﺮم اﻟﺬي ﺑﻪ ﻳﻘﺎل إّن ﻓﻼﻧ ًﺎ‬
‫ﻓﻬﻮ‬ ‫واﻟﻜﺮم أﻋّﻢ ﻣﻦ اﳉﻮد ﻓﺈن اﻋﺘﱪت ﻣﻌﻨﻰ أّن اﻟﻜﺮم ﻫﻮ اﳊﺴﺐ واﻟﺸﺮف‬
.‫ﻟﻼﺳﻢ اﳋﺎﻟﻖ وإّﻻ ﻛﺎن ﻟﻠﺮّزاق‬
It is also agreed upon as being a divine name. It occurs in the Surah of the All-
Merciful in the verse: «There remains nothing but the face of your Lord, the
Possessor of Majesty and Honoring».560 The meaning of honoring is the
bestowing of honor, just as one says, “So-and-so has honor.” Honoring is
broader than generosity. If you consider that the meaning of honor is dignity
and nobility, then it belongs to the Creator; otherwise it belongs to the
Provider.

122.2 ٢،١٢٢
 .‫وذﻛﺮه ﰲ اﳋﻠﻮة ﻳﻌﻄﻲ اﻷﻧﺲ وﻳﺒﻄﺊ ﺑﺎﻟﻔﺘﺢ واﷲ أﻋﻠﻢ‬
Invoking this name in the retreat bestows intimacy, and slows down the
spiritual opening. And God knows best.
 ‫ﺳﻮرة اﳊﺪﻳﺪ‬

The Surah of Iron

123.0 ٠،١٢٣

‫وﻓﻴﻬﺎ أرﺑﻌﺔ أﲰﺎء‬

The Surah of Iron has four names.

‫اﲰﻪ اﻷّول ﺟّﻞ ﺛﻨﺎؤه‬

Al-Awwal: The First

123.1 ١،١٢٣

{‫ﻣﺘ ّﻔﻖ ﻋﻠﻴﻪ ﺑﲔ اﻟﺜﻼﺛﺔ وﺷﺎﻫﺪه ﻣﻦ ﺳﻮرة اﳊﺪﻳﺪ ﻗﻮﻟﻪ ﺗﻌﺎﱃ }ُﻫَﻮ ٱ ْ َﻷﱠوُل‬
‫ﻗﺎل اﻟﻌﻠﻤﺎء ﻫﻮ اﻟﺬي ﻻ ﺳﺎﺑﻖ ﻟﻪ ﰲ وﺟﻮده واﳊّﻖ أّن اﻷّوﻟﻴّﺔ اﻋﺘﺒﺎر أﻧ ّﻪ‬
‫ﻋﻨﺪ ﺻﺪور اﳌﻮﺟﻮدات ﻓﻬﻮ اﻟﺴﺎﺑﻖ ﳍﺎ ﻓﺈن اﻋﺘُﱪ ﻫﺬا اﻟﻌﺎﱂ اﻟﺬي ﳓﻦ ﻓﻴﻪ‬
.‫ﻓﻘﺪ ﻛﺎن وﻻ ﺷﻲء ﻣﻌﻪ ﺛّﻢ ﺧﻠﻖ اﳋﻠﻖ‬
The three eminent scholars agree that it is a divine name. It occurs in the Surah
of Iron in the verse: «He is the First».561 The scholars say it means He who has
no precedent in His existence. But the truth is that firstness is in respect to His
preceding the emergence of existents. If one takes this world of ours into
consideration, then He was and there was nothing with Him, and then He
created creation.

123.2 ٢،١٢٣

.‫وذﻛﺮه ﰲ اﳋﻠﻮة ﻳﻌﻄﻲ اﻟﺰﻫﺪ ﻓﻴﻤﺎ ﺳﻮاه ﺗﻌﺎﱃ واﷲ أﻋﻠﻢ‬

Invoking this name in the retreat allows for renunciation of everything apart
from Him. And God knows best.

‫اﲰﻪ اﻵﺧﺮ ﺗﻌﺎﱃ‬

Al-Ākhir: The Last

124.1 ١،١٢٤

‫ٱ ْ َﻷﱠوُل َوٱْلَٔـاِﺧُﺮ{ واﳌﺮاد أّن ﺑﻘﺎءه إﱃ ﻻ ﻧﻬﺎﻳﺔ‬ ‫ﻣﺘ ّﻔﻖ ﻋﻠﻴﻪ وﺷﺎﻫﺪه ﻗﻮﻟﻪ }ُﻫَﻮ‬
‫وﲟﻀﺎﻳﻔﺔ اﻵﺧﺮﻳ ّﺔ ﻟﻸّوﻟﻴّﺔ ﺑﺜﺒﻮت ﻻم اﻟﻌﻬﺪ ﻓﻼ‬ ‫ﻓﻴﻪ وﻓﻴﻪ ﻣﻌﻨﻰ اﻟﻮارث واﻟﺒﺎﻗﻲ‬
‫اﳉﻨﺲ وﻳﺪّل ﻋﻠﻴﻪ ﻣﻄﺎﺑﻘﺘﻬﻤﺎ ﻟﻼﲰﲔ اﻟﻈﺎﻫﺮ‬ ‫ﺷﻲء ﻣﻌﻪ ﻓﻜﻴﻒ ﺑﺜﺒﻮت ﻻم‬
.‫واﻟﺒﺎﻃﻦ ﻓﻼ ﺷﻲء ﻏﲑه‬
It is agreed upon as a divine name. It occurs in the verse: «He is the First and
the Last».562 What this means is that He subsists infinitely. It also contains the
meaning of the Inheritor, and the Everlasting. Moreover, the correspondence
between lastness and firstness is affirmed by the definite article of specificity,
implying that there is nothing with Him, to say nothing of the affirmation of the
definite article of genus. This is evidenced by their correspondence to the
Manifest and the Nonmanifest; thus, there is nothing other than Him.

124.2 ٢،١٢٤

.‫وذﻛﺮه ﰲ اﳋﻠﻮة ﻳﻌﻄﻲ اﻟﺰﻫﺪ ﻓﻴﻤﺎ ﺳﻮاه ﺗﻌﺎﱃ‬

 Invoking this name in the retreat allows for renunciation of everything apart
from Him. And God knows best.

‫اﲰﻪ اﻟﻈﺎﻫﺮ ﺗﻘّﺪس وﻋﻼ‬

Al-Ẓāhir: The Manifest

125.1 ١،١٢٥

‫ﻣﺘ ّﻔﻖ ﻋﻠﻴﻪ ﺑﻴﻨﻬﻢ وﺷﺎﻫﺪه ﻣﻦ ﺳﻮرة اﳊﺪﻳﺪ ﻗﻮﻟﻪ ﺗﻌﺎﱃ }ُﻫَﻮ ٱ ْ َﻷﱠوُل َوٱ ْ َٔلـاِﺧُﺮ‬
‫َوٱﻟﻈٰﱠِﻬُﺮ{ وﻣﻦ ﺷﻬﺪ ﻫﺬا اﻻﺳﻢ ﻋﻠﻢ أّن ﻣﺎ ﻇﻬﺮ ﻏﲑه ﰲ أﻃﻮار ﻏﲑ‬
‫ﻣﺘﻨﺎﻫﻴﺔ ﺑﻄﺮﻳﻖ اﺳﺘﻐﺮاق اﻟﻈﻬﻮر وﻻ ﻳﺪرﻛﻪ إّﻻ ﻣﻦ ﻋﻴﻨﻪ ﻫﻲ ﺣﻘﻴﻘﺔ اﻟﻨﻮر‬
.‫}فـَﻻ ﺗُْﺪِرﻛُُﻪ ٱ ْ َﻷﺑ َْﺼﺎُر{ وﻫﻲ إﺑﺼﺎرك ﻓﺎﺗﺮﻛﻬﺎ ﻟﻪ ﺗﺮه‬
It is agreed upon by them as being a divine name. It occurs in the Surah of Iron
in the verse: «He is the First and the Last, the Manifest».563 The one who
witnesses this name knows that nothing other than Him manifests within the
infinite levels, through total immersion in manifestation. But this is only
perceived by him whose eye is identical to the reality of the light, for «sight
does not perceive Him»;564 that is, your sight does not perceive Him. So
abandon it for Him and you will see Him!

125.2 ٢،١٢٥

.‫ﺪا واﷲ أﻋﻠﻢ‬‫وذﻛﺮ ﻫﺬا اﻻﺳﻢ ﻳﻨﻔﻊ ﰲ اﻟﺴﻔﺮ اﻟﺜﺎﻧﻲ ﺟ‬

Invoking this name is very beneficial during the second journey. And God
knows best.

‫اﲰﻪ اﻟﺒﺎﻃﻦ ﴰﻞ ﺟﻮده‬

 Al-Bāṭin: The Nonmanifest

126.1 ١،١٢٦

‫ﻣﺘ ّﻔﻖ ﻋﻠﻴﻪ ﺑﻴﻨﻬﻢ وﺷﺎﻫﺪه ﻣﻦ ﺳﻮرة اﳊﺪﻳﺪ ﻗﻮﻟﻪ ﺗﻌﺎﱃ }ُﻫَﻮ ٱ ْ َﻷﱠوُل َوٱ ْ َٔلـاِﺧُﺮ‬
‫َوٱﻟﻈٰﱠِﻬُﺮ َوٱﻟ َْﺒﺎِﻃُﻦ{ وﻣﻦ ﺷﻬﺪ ﻫﺬا اﻻﺳﻢ ﻋﻠﻢ أﻧ ّﻪ ﺑﺎﻃﻦ اﻷﺷﻴﺎء ﻛﻠ ّﻬﺎ ﺑﺴّﺮ‬
‫اﻟﻘﻴّﻮﻣﻴّﺔ ﻓﺈّن اﻟﻈﺎﻫﺮ ﻣﻄﺎﺑﻘﻪ وﻟﻴﺲ ﺑﻴﻨﻬﻤﺎ ﻓﺎﺻﻞ ﰲ اﳋﺎرج ﺑﻞ ﻣﺮﺗﺒﺔ ذﻫﻨﻴّﺔ‬
.‫ﻓﻬﻮ واﺣﺪ ﺗﻌﺎﱃ‬
It is agreed as being a divine name. It occurs in the Surah of Iron in the verse:
«He is the First and the Last, the Manifest and the Nonmanifest».565 Whoever
witnesses this name knows that He is the nonmanifest aspect of all things
through the secret of divine self-subsisting. For this name coincides with the
Manifest, and in the external realm there is no line of demarcation between the
two. It is simply a mental division, for He is One.

126.2 ٢،١٢٦

‫وﻳﺬﻛﺮ ﻫﺬا اﻻﺳﻢ ﻣﻦ ﻏﻠﺐ ﻋﻠﻴﻪ ﲡﻠ ّﻲ اﻟﻈﺎﻫﺮ وﺧﻴﻒ ﻋﻠﻴﻪ اﻟﻮﻟﻪ واﷲ‬
.‫أﻋﻠﻢ‬
The one who is overwhelmed by the disclosure of the Manifest and risks
becoming mad with ecstasy should invoke this name. And God knows best.
 ‫ﺳﻮرة اﳊﺸﺮ‬

The Surah of the Gathering

127.0 ٠،١٢٧

‫وﻓﻴﻬﺎ ﺗﺴﻌﺔ أﲰﺎء‬

The Surah of the Gathering contains nine names.

‫اﲰﻪ اﻟﻘّﺪوس ﻋّﺰ ﻗﺪُﺳﻪ‬

Al-Quddūs: The Holy

127.1 ١،١٢٧

‫اﺗ ّﻔﻖ ﻋﻠﻰ إﻳﺮاده اﻷﺋّﻤﺔ اﻟﺜﻼﺛﺔ وﻣﻨﻪ ﻳُﺸﺘّﻖ اﻟﺘﻘﺪﻳﺲ اﻟﺬي ﻫﻮ اﻟﺘﻄﻬﲑ واﻟﻘﺪس‬
‫اﻟﻄّﻬﺮ وﻫﻮ ﰲ ﺣﻘّﻪ ﺗﻌﺎﱃ ﺗﲋﻳﻪ ﻋﻦ اﻟﺸﺮﻳﻚ ﰲ اﻟﺬات واﻟﻮﺻﻒ واﻟﻘﻮل‬
.‫واﻟﻔﻌﻞ‬
The three eminent scholars agree that it is a divine name.566 From it derives “to
hallow,” which means “to purify,” for holiness is purity. In His case it means
transcendent freedom from partnership in Essence, quality, speech, and act.

127.2 ٢،١٢٧
‫وﰲ ﺿﻤﻦ ﻫﺬه اﻟﲋاﻫﺔ ﻣﻌﻨﻰ أﻧ ّﻪ ﻟﻴﺲ ﻣﻌﻪ ﻏﲑه ﻣﻦ ﺣﻀﺮة وﻗﻔﺔ اﻟﻮﻗﻔﺔ‬
‫وﰲ ﺣﻀﺮة اﳌﻌﺎرف ﻓﺎﻟﺘﻘﺪﻳﺲ اﻟﺘﻄﻬُﲑ ﻷﻫﻞ اﻟﺸﻬﻮد اﳉﺰﺋﻲ ﺑﺎﻟﺘﺠﻠ ّﻴﺎت اﻟﱵ‬
ّ
‫ﲤﺤﻮا ﻣﻨﻬﻢ ﻣﺎ اﻧﺘﻬﻰ اﻟﺘﺠﻠ ّﻲ إﻟﻴﻪ ﻣﻦ رﺳﻮﻣﻬﻢ وذﻟﻚ ﻫﻮ ﺗﻄﻬﲑﻫﻢ وﺗﺘﻜﺎﻣﻞ‬
‫ﳍﻢ اﻟﻄﻬﺎرة ﰲ آﺧﺮ اﻟﺴﻔﺮ اﻷّول وﻫﻮ ﻣﻘﺎم اﻟﻮﻗﻔﺔ ﻓﺎﳊّﻖ ﺗﻌﺎﱃ ﰲ اﳊﻀﺮة‬
‫ﻣﻘّﺪس ﳍﻢ وﰲ ﻣﻘﺎم اﻟﻮﻗﻔﺔ ﻳﺘﻌّﲔ أﻧ ّﻪ اﻟﺘﲋﻳﻪ اﻟﺮاﻓﻊ ﻟﻸﻏﻴﺎر وأّﻣﺎ ﰲ ﺣﻀﺮة‬
‫اﻟﻌﻠﻢ وﻫﻮ ﻣﻘﺎم اﳊﺠﺎب ﻓﺎﻟﺘﲋﻳﻪ ﻳﻜﻮن ﺑﺎﻹﳝﺎن ﻻ ﺑﺎﻟﻌﻴﺎن وﻃﻮره اﻟﻨﻘﻞ واﻟﻌﻘﻞ‬
‫وﻣﺎ ﻗﺎﻟﺘﻪ اﻟﻌﻠﻤﺎء ﰲ ﻛﺘﺒﻬﻢ ﻳﻜﻔﻲ ﻓﺈّن ﻣﻘﺎم اﻟﻌﻠﻢ ﻗﺪ أﻛﱶ ﻓﻴﻪ اﻟﻌﻠﻤﺎء ﺑَِﻘﺪر‬
.‫ﻣﺒﻠﻐﻬﻢ ﻣﻦ اﻟﻌﻠﻢ‬
The meaning that there is nothing along with Him is included in this
transcendence. This is from the presence of the station of halting. Hallowing, in
terms of the mystical sciences, is the purification of those who are given partial
witnessing. This occurs through the disclosures that obliterate what is left of the
recognizers’ traces. This is their purification, which becomes complete at the
station of halting, the end of the first journey. Thus, in this presence it is the
Real who makes them holy, whereas at the station of halting it becomes
determined as a transcendence that removes all otherness. In the presence of
knowledge—the station of the veil—the profession of transcendence is through
belief, not eyewitnessing. Its domain is that of tradition and intellect, and what
the scholars have said about it in their works is sufficient, for the station of
knowledge has been discussed extensively by the scholars in accordance with
the extent of their knowledge.

127.3 ٣،١٢٧

‫وﻫﺬا اﻻﺳﻢ اﻟﻜﺮﻳﻢ ﻳﺄﻣﺮ اﳌﺸﺎﻳﺦ ﺑﺬﻛﺮه ﳌﻦ ﻳﻜﻮن دﺧﻞ اﳋﻠﻮة واﻋﱰﺿﺘﻪ‬
‫ﺷﺒﻪ أﻫﻞ اﻟﺘﺠﺴﻴﻢ واﻟﺘﺸﺒﻴﻪ وﳌﻦ ﻛﺎﻧﺖ ﻋﻘﻴﺪﺗﻪ ﺗﻨﺎﺳﺐ ذﻟﻚ ﻓﻴﻨﺘﻔﻊ ﺑﺬﻛﺮ‬
‫ﲑا وﻻ ﻳﺄﻣﺮ اﳌﺸﺎﻳﺦ رﺿﻮان اﷲ ﻋﻠﻴﻬﻢ ﻏﲑ ﻫﺆﻻء‬ ً ‫ﻫﺬا اﻻﺳﻢ اﻧﺘﻔﺎًﻋﺎ ﻛﺜ‬
‫ﺑﺬﻛﺮه وﺧﺼﻮًﺻﺎ ﻣﻦ ﻛﺎﻧﺖ ﻋﻘﻴﺪﺗﻪ أﺷﻌﺮﻳ ّﺔ ﻓﺈﻧ ّﻪ ﻳﺒﻌﺪ ﻋﻠﻴﻬﻢ اﻟﻔﺘﺢ وﻳﻌّﻮﺿﻬﻢ‬
‫اﳌﺸﺎﻳﺦ ﻋﻦ ذﻛﺮ اﻻﺳﻢ اﻟﻘّﺪوس ﺑﺬﻛﺮ اﻻﺳﻢ اﻟﻘﺮﻳﺐ واﻟﺮﻗﻴﺐ واﻟﻮدود وﺷﺒﻪ‬
‫ﻫﺬه اﻷﲰﺎء ﻓﺈّن ذﻛﺮ ﻫﺬه اﻷﲰﺎء اﳊﺴﻨﻰ ﻫﻲ أدوﻳﺔ ِﳌﺮاض اﻟﻘﻠﻮب وﻻ‬
‫ﻳﺴﺘﻌَﻤﻞ اﻟﺪواء إّﻻ ﰲ اﻷﻣﺮاض اﻟﱵ ﻳﻜﻮن ذﻟﻚ اﻻﺳﻢ ﻧﺎﻓًﻌﺎ ﻓﻴﻬﺎ وﺣﻴﺚ‬
‫ﻳﻜﻮن ﻣﺜًﻼ اﻻﺳﻢ اﳌﻌﻄﻲ ﻧﺎﻓًﻌﺎ ﳌﺮض ﻗﻠﺐ ﳐﺼﻮص ﻓﺎﻻﺳﻢ اﳌﺎﻧﻊ ﻟﻴﺲ‬
.‫ﲟﻄﻠﻮب ﻓﻴﻪ وِﻗْﺲ ﻋﻠﻰ ﻫﺬا اﳌﻌﻨﻰ‬
The shaykh prescribes this noble name to those who enter the retreat and are
impeded by the obfuscations of the corporealists and anthropomorphists, as
well as those who have similar beliefs. They benefit enormously from invoking
this name. The shaykhs—may God be pleased with them—do not prescribe this
invocation to anyone else, especially to the followers of the Ashʿarite creed,
because it distances the spiritual opening from them. Instead of invoking this
name, the shaykh has them invoke the Near, the Watchful, the Lover, and
suchlike. For the invocation of these beautiful names is an antidote to the
diseases of the heart, and antidotes must only be used to treat the diseases that
they are effective against. Thus, the Withholder is uncalled for where the
Bestower is effective against a particular disease of the heart. This principle may
be applied to the other names.

‫اﲰﻪ اﻟﺴﻼم ﺗﺒﺎرك وﺗﻌﺎﱃ‬

Al-Salām: The Peace

128.1 ١،١٢٨

‫ﻫﺬا اﻻﺳﻢ اﻟﻜﺮﻳﻢ اﺗ ّﻔﻖ ﻋﻠﻰ إﻳﺮاده اﻷﺋّﻤﺔ اﻟﺜﻼﺛﺔ أﻳًﻀﺎ وﺷﺎﻫﺪه ﻣﻦ ﺳﻮرة‬
‫اﳊﺸﺮ ﻗﻮﻟﻪ ﺗﻌﺎﱃ }ٱْﳌ َِﻠُﻚ ٱﻟ ُْﻘﱡﺪوُس ٱﻟﱠﺴﻠ َُٰﻢ{ وﰲ اﻟﺘﺴﻤﻴﺔ إﺷﻌﺎر ﺑﺘﻜﺜﲑ اﻟﺴﻼم‬
‫ﻣﻨﻪ ﺗﻌﺎﱃ ﻋﻠﻰ أﻫﻞ اﳋﺼﻮص ﻣﻦ ﻋﺒﺎده وﻣﻦ ﺣﺼﻞ ﻟﻪ اﻟﺴﻼم ﻣﻨﻪ ﺗﻌﺎﱃ‬
‫ﻓﻘﺪ ﺳﻠﻢ ﻣﻦ ﻛّﻞ ﳏﺬور وإذا ﻗﺎل اﳌﺆﻣﻦ ﻷﺧﻴﻪ اﻟﺴﻼم ﻋﻠﻴﻚ ﻓﺈّﳕﺎ ﻣﻌﻨﺎه‬
‫ﺳﻼم اﷲ ﻋﻠﻴﻚ ﻓﺎﻟﺴﻼم ﻛﻠ ّﻪ ﻣﻦ اﷲ ﺗﻌﺎﱃ ﻓﻬﻮ اﻟﺴﻼم وﻣﻨﻪ اﻟﺴﻼم وإﻟﻴﻪ‬
 .‫ﻳﻌﻮد اﻟﺴﻼم ﲝﻘﻴﻘﺔ اﻟﻮﺣﺪاﻧﻴّﺔ‬
The three eminent scholars agree that it is a divine name. It occurs in the Surah
of the Gathering in the verse: «The King, the Holy, the Peace».567 This
appellation denotes an abundance of peace from Him upon His chosen
servants. Moreover, all those who obtain peace from Him are safe from
misfortune. When a believer says to his brother, “Peace be upon you,” it
actually means: God’s peace be upon you. All peace is from God, for He is
Peace, and from Him is peace, and to Him returns peace through the reality of
divine unity.

128.2 ٢،١٢٨

.‫وﻣﻦ ﺧﻮاّﺻﻪ ﻷﻫﻞ اﻟﺴﻠﻮك أن ﻳﻔﻴﺪﻫﻢ اﻷﻧﺲ ﺑﻪ ﺗﻌﺎﱃ إذا داوﻣﻮا ذﻛﺮه‬
One of the unique characteristics of this name for the wayfarers is that it gives
intimacy with Him when they persevere in invoking it.

‫اﲰﻪ اﳌﺆﻣﻦ ﺗﻌﺎﱃ‬

Al-Muʾmin: The Faithful

129.1 ١،١٢٩

‫ﻫﻮ ﳑّﺎ اﺗ ّﻔﻖ ﻋﻠﻴﻪ اﻷﺋّﻤﺔ اﻟﺜﻼﺛﺔ وﺷﺎﻫﺪه ﰲ ﺳﻮرة اﳊﺸﺮ ﻗﻮﻟﻪ ﺗﻌﺎﱃ }ٱﻟﱠﺴﻠ َُٰﻢ‬
‫ٱْﳌ ُْﺆِﻣُﻦ{ وﻫﻮ اﻟﺬي ﻳﺆّﻣﻦ ﻋﺒﺎده ﻣﻦ ا ﺎوف ﻳﻮم اﻟﻘﻴﺎﻣﺔ ﻗﺎل ﺗﻌﺎﱃ }ﻳَِٰﻌَﺒﺎِد‬
‫َﻻ َﺧْﻮٌف َﻋﻠ َﻴُْﻜُﻢ ٱﻟ َْﻴْﻮَم َوَﻵ َأﻧﺘُْﻢ َﲢَْﺰﻧ ُﻮَن{ وﳚﻮز أن ﻳُﻠﺤﻆ ﻓﻴﻪ ﻣﻌﻨﻰ‬
.{‫اﻟﺘﺼﺪﻳﻖ ﻟﻌﺒﺎده اﻟﺬﻳﻦ }َﺻَﺪﻗُﻮا َﻣﺎ َٰﻋَﻬُﺪوا ٱﷲَ َﻋﻠ َﻴِْﻪ‬
The three eminent scholars agree that it is a divine name. It occurs in the Surah
of the Gathering in the verse: «The Peace, the Faithful».568 It means He who
makes His servants secure from the fears of the Day of Arising. God says: «O
My servants, no fear shall be upon you today, nor shall you grieve».569 It is also
permissible to note in this name the meaning of “faithfulness” to His servants
who «were faithful to their covenant with God».570

129.2 ٢،١٢٩

‫ذﻟﻚ‬ ‫واﻟﺮﺣﻴﻢ واﻟﻮاﻗﻲ وﻣﺎ ﻳﻨﺎﺳﺐ‬ ‫ﻳﺪﺧﻞ ﻓﻴﻪ اﳊﻠﻴﻢ‬ ‫اﻷّول‬ ‫ﻓﻔﻲ اﻻﻋﺘﺒﺎر‬
‫ﺗﻌﺎﱃ‬ ‫ﳐﻮف ﻓﺈﻧ ّﻪ ﻣﻦ ﻓﻌﻞ اﳌﺆﻣﻦ‬ ‫ﻣﻦ أّﻣﻦ ﻏﲑه ﻣﻦ‬ ‫وﻛّﻞ‬ ‫ﻒ‬
َ ‫ﳑّﺎ ﻳﺆّﻣﻦ اﳋﺎﺋ‬
‫ﻟﻠﺨﲑ‬ ‫ﻣﻦ اﲰﻪ اﷲ إذ ﻻ ﻓﺎﻋﻞ‬ ‫ﺗﻔﺎﺻﻴﻞ ﻓﻌﻠﻪ ﺗﻌﺎﱃ‬ ‫ﻫﻲ‬ ‫ﻷّن أﻓﻌﺎل اﻟﻌﺒﻴﺪ‬
‫ﺟﻬﺔ‬ ‫ﻓﺎﻋﻞ ﳌﻘﺎﺑﻠﻪ ﻏﲑه ﺗﻌﺎﱃ ﻣﻦ‬ ‫اﻻﺳﻢ اﻟﺮﺣﻢـٰن وﻻ‬ ‫ﺟﻬﺔ‬ ‫ﻏﲑه ﺗﻌﺎﱃ ﻣﻦ‬
.‫اﲰﻪ اﷲ‬
In the first consideration, the Forbearing, the Ever-Merciful, the Protector,
and others that involve giving security to the fearful, pertain to the name’s
meaning of Security-Giver. Whenever security from a source of fear is
provided, it is the act of the Security-Giver. For the acts of servants are
differentiations of God’s act by way of His name Allāh. Indeed, there is no agent
of good other than He, and that is in respect to the All-Merciful. Nor is there an
agent for His counterpart other than He, and that is in respect to His name
Allāh.

129.3 ٣،١٢٩

‫ﻓﻜّﻞ ﺗﺼﺪﻳﻖ ﻣﻦ ﻗﻮل أو ﻣﻌﻨﺎه ﻫﻮ‬ ‫وأّﻣﺎ اﻻﻋﺘﺒﺎر اﻟﺜﺎﻧﻲ وﻣﻌﻨﺎه اﳌﺼّﺪق‬
‫ﺗﻌﺎﱃ ﻋﻨﺪ ﻟﺴﺎن ﻛّﻞ ﻗﺎﺋﻞ ﻻ ﲟﻘﺎرﺑﺔ‬ ‫ﻣﻨﻪ ﺗﻌﺎﱃ وﻫﻮ اﻟﺼﺎدق واﳌﺼّﺪق ﻓﺈﻧ ّﻪ‬
.‫وﺣﺪه ﻻ ﻣﻌﻪ ﻏﲑه‬ ‫ﺑﻞ ﻋﻨﺪﻳ ّﺔ ﲣﺘّﺺ ﲜﻼﻟﻪ ﻳﺮﺟﻊ ﻣﻌﻨﺎﻫﺎ إﱃ أﻧ ّﻪ‬
Concerning the second consideration, which means the Faithful, every
assent to the truthfulness of a speech or its meaning comes from Him. After all,
He is the Truthful and the Assenter to Truthfulness. For He is on the tongue of
every speaker, not in spatial proximity, but in a type of togetherness that is
particular to His majesty and whose meaning derives from the fact that He
alone is, while there is nothing else with Him.

129.4 ٤،١٢٩

‫وذﻛﺮ ﻫﺬا اﻻﺳﻢ ﻳﺼﻠﺢ ﰲ اﳋﻠﻮة ﳌﻦ اﺳﺘﻮﱃ ﻋﻠﻴﻪ ﳐﺎوف اﳋﻴﺎل وﻣﻦ‬
.‫ﺣﻜﻢ ﻋﻠﻴﻪ رﻋﺐ اﳊﺎل‬
Invoking this name is beneficial in the retreat for those who are overcome by
fearsome thoughts and those whose condition is dominated by dread.

‫اﲰﻪ اﳌﻬﻴﻤﻦ ﺗﻌﺎﱃ‬

Al-Muhaymin: The Overseer

130.1 ١،١٣٠

‫اﺗ ّﻔﻖ ﻋﻠﻰ إﻳﺮاده اﻷﺋّﻤﺔ اﻟﺜﻼﺛﺔ وأﺻﻠﻪ آﻣﻦ ﻓﻬﻮ ﻣﺆﳝﻦ ﺛّﻢ ﻗُﻠﺒﺖ اﳍﻤﺰة ﻫﺎًء‬
‫وﺷﺎﻫﺪه ﰲ ﺳﻮرة اﳊﺸﺮ ﻗﻮﻟﻪ ﺗﻌﺎﱃ }ٱْﳌ ُْﺆِﻣُﻦ ٱْﳌ َُﻬﻴِْﻤُﻦ{ وﻓﻴﻪ ﻣﻌﻨﻰ ﻣﺎ ﻗﺒﻠﻪ‬
‫وﻣﻌﻨﻰ اﻻﺳﻢ اﶈﻴﻂ ﻓﻴﺪﺧﻞ ﰲ اﻷﲰﺎء ﻛﻠ ّﻬﺎ وﺗﺪﺧﻞ ﻓﻴﻪ اﻷﲰﺎء ﻛﻠ ّﻬﺎ‬
‫ﺑﺎﻻﻋﺘﺒﺎرات اﳌﺮﺗﺒﻴّﺔ اﻟﻼﺋﻘﺔ ﲜﻼﻟﻪ ﺗﻌﺎﱃ وﻫﻮ ﻣﻌﻨﻰ اﻻﺳﻢ اﻟﻮاﺣﺪ واﻷﺣﺪ ﻓﺈّن‬
‫اﻷﺣﺪﻳ ّﺔ ﻫﻲ ﳎﺮى اﻹﺣﺎﻃﺔ ﰲ اﻟﻮﺟﻮد اﳊّﻖ إذا ﻧﺴﺐ ﻫﺬا اﻻﺳﻢ ﻟﻼﺳﻢ‬
‫اﻟﺮﺣﻢـٰن ﻋّﺰ وﺟّﻞ وإذا ﻧ ُﺴﺐ اﻻﺳﻢ إﱃ اﷲ ﻛﺎﻧﺖ اﳍﻴﻤﻨﺔ ﻣﻦ ﺟﻬﺔ ﻣﺮﺗﺒﺔ‬
‫اﳌﺮاﺗﺐ وﺣﻘﻴﻘﺔ اﳊﻘﺎﺋﻖ وﻫﻲ اﻹﻧﺴﺎﻧﻴّﺔ اﻟﻌﻠﻴّﺔ اﻟﻐﻴﺒﻴّﺔ اﻟﱵ ﻻ ﻳﺘﻨﺎﻫﻰ ﻇﻬﻮر‬
.‫أﺣﻜﺎﻣﻬﺎ ﰲ وﺟﻮد اﻟﺬات‬
The three eminent scholars agree that it is a divine name. Its root is from
āmana, to give security. Thus He is the Security-Giver (al-muʾaymin), but the
hamzah was turned into a hāʾ, and it is read al-Muhaymin. It occurs in the Surah
of the Gathering in the verse: «The Faithful, the Overseer».571 It contains the
meaning of the preceding name, as well as the meaning of the Encompassing.
Thus, it is included within all the names, and all the names are included within
it, in view of the ranks appropriate to His majesty. This is the meaning of the
One, and the Only. For only-ness is the scope of His all-encompassing quality in
real existence when this name is ascribed to the All-Merciful. However, when it
is ascribed to Allāh, then the overseeing is with respect to the Level of Levels,
and the Reality of Realities, which is the lofty human nature of the absent realm
whose properties manifest infinitely in the existence of the Essence.

‫اﲰﻪ اﳉّﺒﺎر ﺗﺒﺎرك وﺗﻌﺎﱃ‬

Al-Jabbār: The All-Dominating

131.1 ١،١٣١

‫اﺗ ّﻔﻖ ﻋﻠﻰ إﻳﺮاده اﻷﺋّﻤﺔ اﻟﺜﻼﺛﺔ وﺷﺎﻫﺪه ﰲ ﺳﻮرة اﳊﺸﺮ ﻗﻮﻟﻪ ﺗﻌﺎﱃ }ٱﻟ َْﻌِﺰﻳُﺰ‬
‫ٱْﳉ َﱠﺒﺎُر{ ﻓﺈن ُﲪﻞ ﻣﻌﻨﺎه ﻋﻠﻰ اﳉﱪ اﻟﺬي ﻳُﻔﻬﻢ ﻣﻨﻪ ﻣﻘﺎﺑﻞ اﻟﻜﺴﺮ ﻛﺎن ﻣﻦ‬
‫أﲰﺎء اﻟﺮﲪﺔ وإن اﻋﺘُﱪ ﻓﻴﻪ ﻣﻌﻨﻰ اﳉﱪوت وﻫﻮ اﻟﻘﻬﺮ ﻛﺎن ﻣﻦ أﲰﺎء‬
.‫اﻟﻨﻘﻤﺔ‬
The three eminent scholars agree that it is a divine name. It occurs in the Surah
of the Gathering in the verse: «The Mighty, the All-Dominating».572 If it is
interpreted to mean jabr in the sense of “mending”—in contrast to “breaking”—
then it is one of the names of mercy. But if understood in the sense of
domination—which is coercion—then it is one of the names of vengeance.

131.2 ٢،١٣١

‫وﻫﺬا اﻻﺳﻢ اﻟﻜﺮﻳﻢ ﻳﺼﻠﺢ أن ﻳﻠﻘّﻨﻪ اﻟﺸﻴﺦ ﰲ اﳋﻠﻮة ِﳌﻦ ﻏﻠﺐ ﻋﻠﻴﻪ‬
‫ﺷﻬﻮد اﳉﻤﺎل وﺧﻴﻒ ﻋﻠﻴﻪ ﻣﻦ اﻟﺒﺴﻂ اﻟﺬي ﳚﺪه أﻫﻞ اﻟﻄﺮﻳﻖ ﻣﻦ ﲡﻠ ّﻲ‬
.‫اﻻﺳﻢ اﻟﺒﺎﺳﻂ وﻫﻮ ﻣﻦ رﻗﺎﺋﻖ ﲨﺎل اﳊﻀﺮة اﻹٰﳍﻴّﺔ‬
 It is appropriate for the shaykh to assign this noble name in the retreat to
those who are overcome by their witnessing of beauty, and there is reason to be
afraid for them because of the overwhelming expansion from the self-disclosure
of the Expander experienced by the travelers on the path. This is one of the
intangible realities of the divine presence of beauty.

131.3 ٣،١٣١

‫وﻣﻘﺎم اﳌﺴﻴﺢ ﻋﻠﻴﻪ اﻟﺴﻼم ﻫﻮ ﺟﺎﻣﻊ ﻣﻌﺎﻧﻲ اﳉﻤﺎل ﻓﻴﻘﺎﺑَﻞ ﺑﺬﻛﺮ ﻣﺎ‬
‫ﻳﻨﺎﺳﺐ ﻣﻘﺎم ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺳﻼم وﻫﻮ ﺟﺎﻣﻊ ﻣﻦ ﻣﻌﺎﻧﻲ اﻻﺳﻢ اﳉّﺒﺎر ﻓﺈّن‬
‫ﻣﻮﺳﻰ ﻋﻠﻴﻪ اﻟﺴﻼم ﻫﻮ َﻋﻠﻢ ﻋﻠﻰ ﻣﻘﺎم اﳉﻼل واﳉﱪوت ﻣﻨﻪ ﻓﺈذا ذﻛﺮ ﻣﻦ‬
‫ﺣﺎﻟﻪ اﻟﺒﺴﻂ ﻫﺬا اﻻﺳﻢ ﻋﺮض ﻟﻪ اﻟﻘﺒﺾ ﻓﻴﻌﺘﺪل ﰲ ﺳﻠﻮﻛﻪ ﻓﺈّن اﻷﲰﺎء‬
.‫اﻹٰﳍﻴّﺔ أدوﻳﺔ ﻋﻠﻞ اﻟﺴﺎﻟﻜﲔ إﱃ اﳊﻀﺮة اﻹٰﳍﻴّﺔ‬
The station of the Messiah,573 peace be upon him, brings together the
meanings of beauty. It is counterbalanced by invoking what corresponds to the
station of Moses, who brings together the meanings of the All-Dominating.
After all, Moses is a signpost of the station of divine majesty and compulsion.
Therefore, when a person who is in a state of expansion invokes this name, he
experiences a constriction that restores his equilibrium in wayfaring. For the
divine names are antidotes to the diseases of those en route to the divine
presence.

‫اﲰﻪ اﳌﺘﻜّﱪ ﺟّﻞ ﺟﻼﻟﻪ‬

Al-Mutakabbir: The Proud

132.1 ١،١٣٢

‫ذﻛﺮه اﻟﺒﻴﻬﻘﻲ واﻟﻐﺰاّﱄ وﱂ ﻳﺬﻛﺮه أﺑﻮ اﳊﻜﻢ وﺷﺎﻫﺪه ﻣﻦ ﺳﻮرة اﳊﺸﺮ ﻣﻌﺮوف‬
ّ
‫وﻫﻮ ﻣﻨﺎﺳﺐ ﻟﻼﺳﻢ اﳉّﺒﺎر وﻳُﺬﻛﺮ ﰲ اﳋﻠﻮة وﻏﲑﻫﺎ ﻹﻋﺎدة اﳍﻴﺒﺔ إﱃ ﻣﻦ‬
‫ﻏﻠﺐ ﻋﻠﻴﻪ اﻟﺒﺴﻂ وأﺣﻜﺎﻣﻪ ﻇﺎﻫﺮة ﰲ اﻟﻌﺎﱂ وﻣﺮﺟﻌﻬﺎ إﻟﻴﻪ ﺗﻌﺎﱃ ﻷّن اﻟﻜﱪﻳﺎء‬
.‫ﻟﻪ ﻻ ﻟﻐﲑه ﻓﻈﻬﻮرﻫﺎ ﺑﻪ ﻣﻨﻪ ﰲ ﺷﻬﻮد اﻟﻮﺣﺪاﻧﻴّﺔ‬
This name is mentioned by al-Bayhaqī and al-Ghazālī, but not by Ibn Barrajān.
Its occurrence in the Surah of the Gathering is well known,574 and it
corresponds to the All-Dominating. It is invoked in the retreat and elsewhere in
order to restore a sense of awe to those overcome by expansion. Its properties
are manifest in the cosmos, and they return to Him. For pride belongs to none
other than Him, and its manifestation is by Him and from Him in the witnessing
of divine oneness.

132.2 ٢،١٣٢

‫وﻟﺬﻟﻚ ﻳﻈﻬﺮ ﻣﻦ أﻫﻞ اﷲ ﺗﻌﺎﱃ ﰲ ﺑﻌﺾ اﻷﺣﺎﻳﲔ ﺗﻌﻈﻴﻢ اﳌﺘﻜّﱪﻳﻦ ﻣﻦ‬

‫أﻫﻞ اﳉﺎه ﰲ اﻟﺪﻧﻴﺎ وﻟﻴﺲ ذﻟﻚ ﻣﻨﻬﻢ ﻃﻤًﻌﺎ وﻻ ﺧﻮﻓ ًﺎ ﺑﻞ ﳌﻼﺣﻈﺘﻬﻢ ﻣﻌﻨﻰ‬
‫اﻟﻜﱪﻳﺎء اﻹٰﳍﻲ اﻟﺬي ﺟﻌﻠﻪ ﻋﻠﻰ ﻣﻦ ﻇﻬﺮ ﺑﻪ ﻓﺄﻫﻞ اﷲ ﺗﻌﺎﱃ ﻻ ﻳﺮون ﺳﻮاه‬
ّ
‫ﻓﻴﻌﺎﻣﻠﻮن اﳌﻮﺟﻮدات ﻣﻌﺎﻣﻠﺘﻬﻢ ﻟﻠﻤﻮﺟﺪ اﳊّﻖ ﻓﺈذا ﻇﻬﺮ اﻟﺘﻜّﱪ ﻇﻬﺮ ﳍﻢ اﳌﺘﻜّﱪ‬
‫اﳊّﻖ ﻓﻼ ﻳﻠﺤﻈﻮن اﻟﺒﺎﻃﻞ أﺻًﻼ ﻻﺳﺘﻴﻼء اﳊّﻖ ﺗﻌﺎﱃ ﻋﻠﻰ ﻧﻈﺮﻫﻢ وأّﻣﺎ ﻣﻦ‬
‫ﻋﺎﻣﻞ اﳌﻠﻮك ﰲ اﻟﺪﻧﻴﺎ ﺑﺎﻟﺘﻜّﱪ ﻋﻠﻴﻬﻢ ﻓﻬﻮ أﻳًﻀﺎ ﻣﻦ ﻣﻼﺣﻈﺔ اﳌﺘﻜّﱪ ﺗﻌﺎﱃ ﻣﻦ‬
‫ﺟﺎﻧﺐ ﺗﻌﻈﻴﻢ اﻟﺸﺮع اﻟﺸﺮﻳﻒ وﺣﻀﺮة اﻟﻌﻠﻢ اﳌﻨﻴﻒ وﻻ ﳛَﺠﺒﻮن ﰲ ذﻟﻚ ﻋﻦ‬
.‫اﻟﻌﺮﻓﺎن‬
It is for this reason that God’s folk sometimes appear to glorify the arrogance
of men of worldly status. They do not do this out of worldly craving or fear, but
because they observe the meaning of divine greatness that He places in those
who display it. Indeed, God’s folk see none other than Him, and they interact
with existents just as they would interact with the Real Existentiator. When
they see a display of arrogance, they see the truly Proud. They do not behold
falsehood at all, because the Real has total control over what they see. Those
who display pride toward the kings of this world do so because of their regard
for the Proud, by way of showing reverence for God’s noble Law and the lofty
presence of knowledge. This does not veil them from direct recognition.

‫اﲰﻪ اﳋﺎﻟﻖ ﺗﻌﺎﱃ‬

Al-Khāliq: The Creator

133.1 ١،١٣٣

ُ‫اﺗ ّﻔﻖ ﻋﻠﻰ إﻳﺮاده اﻷﺋّﻤﺔ اﻟﺜﻼﺛﺔ وﺷﺎﻫﺪه ﰲ ﺳﻮرة اﳊﺸﺮ ﻗﻮﻟﻪ ﺗﻌﺎﱃ }ُﻫَﻮ ٱﷲ‬
{‫ٱْﳋ َِٰﻠُﻖ{ وﻣﻌﻨﺎه اﻟﺘﻘﺪﻳﺮ ﻓﺈﻧ ّﻪ ﺗﻌﺎﱃ ﻗّﺪر ﻛّﻞ ﺷﻲء ﻓﻬﻮ }َﺧﺎﻟُِﻖ ﻛُ ِّﻞ َﺷﻲٍء‬
ْ
‫ﲟﻌﻨﻰ ﻇﻬﻮره ﻣﻦ ﺑﺎﻃﻦ ﻏﻴﺒﻪ إﱃ ﻇﺎﻫﺮ ﺷﻬﺎدﺗﻪ واﻟﺘﻘﺪﻳﺮ ﺑﻌﻠﻤﻪ اﶈﻴﻂ ﻓﻬﻮ‬
‫} َٰﻋِﻠُﻢ ٱﻟ َْﻐﻴِْﺐ َوٱﻟﱠﺸ َٰﻬَﺪِة{ واﻟﺘﻘﺪﻳﺮ ﺑﻴﻨﻬﻤﺎ ﻇﻬﻮراﺗﻪ ﺑﺎﻟﺘﺠﻠ ّﻴﺎت اﻟﻜﻤﺎﻟﻴّﺔ واﺳﺘﻨﺎده‬
.‫إﱃ اﻻﺳﻢ اﷲ ﺑﺎﳌﺮاﺗﺐ اﻻﻋﺘﺒﺎرﻳ ّﺔ‬
The three eminent scholars agree that it is a divine name. It occurs in the Surah
of the Gathering in the verse: «He is God, the Creator».575 It means
determination, for God determines all things. He is thus «Creator of all
things»576 in the sense that they emerge from His nonmanifest realm of
invisibility to His manifest realm of visibility. Determination is through His all-
encompassing knowledge, and He is thus the «Knower of the invisible and the
visible».577 The determination among these two is the manifestation of His
disclosures of perfection. Moreover, determination depends upon Allāh in the
perspectival levels.

133.2 ٢،١٣٣

‫وﻫﻮ ﻣﻦ أذﻛﺎر أﻫﻞ ﻣﻘﺎم اﻟﻌﺒﺎدة ﲟﻘﺘﻀﻰ اﻟﻌﻠﻢ اﻟﻨﺎﻓﻊ اﳌﻄﺎﺑﻖ ﻟﻠﻌﻤﻞ اﻟﺼﺎﱀ‬
‫وﻻ ﻳﺼﻠﺢ أن ﻳﻠﻘّﻦ ﻷﻫﻞ اﻻﺳﺘﻌﺪاد اﻟﻮﺟﺪاﻧﻲ ﻓﺈﻧ ّﻪ ﻳﺒﻌﺪﻫﻢ ﻣﻦ اﻟﻌﺮﻓﺎن وﻳﻘّﺮﺑﻬﻢ‬
ّ
.‫إﱃ اﻟﻔﻘﺪ اﻟﻌﻠﻤﻲ‬
ّ
This is one of the invocations of those who worship according to the dictates
of beneficial knowledge that coincides with righteous deeds. It is not suitable to
prescribe it to those who are prepared for inward finding, for it will prevent
them from attaining recognition and will bring them closer to discursive
knowledge.

‫اﲰﻪ اﻟﺒﺎرئ ﻋّﺰ وﺟّﻞ‬

Al-Bāriʾ: The Maker

134.1 ١،١٣٤

‫ﱂ ﻳﺬﻛﺮه أﺑﻮ اﳊﻜﻢ وذﻛﺮه اﻟﻐﺰاّﱄ واﻟﺒﻴﻬﻘﻲ وﺷﺎﻫﺪه ﰲ ﺳﻮرة اﳊﺸﺮ ﻗﻮﻟﻪ‬
ّ
‫ﺗﻌﺎﱃ }ُﻫَﻮ ٱﷲُ ٱْﳋ َِٰﻠُﻖ ٱﻟ َْﺒﺎِرُئ{ وﻣﻌﻨﺎه اﳋﺎﻟﻖ ﻷّن اﻟﱪء اﳋﻠﻖ وﳜﺘﻠﻒ‬
.‫اﻋﺘﺒﺎره ﰲ ﻣﻀﻤﻮن اﻵﻳﺔ ﻟﻴﺘﺤﻘّﻖ ﻣﻌﻨﻰ اﻟﺘﻌّﺪد‬
It is not mentioned by Ibn Barrajān, whereas al-Ghazālī and al-Bayhaqī do
mention it. It occurs in the Surah of the Gathering in the verse: «He is God, the
Creator, the Maker».578 It means the Creator, because making is creating. Its
consideration differs within the verse so that the meaning of plurality becomes
realized.

‫اﲰﻪ اﳌﺼّﻮر ﺳﺒﺤﺎﻧﻪ وﺗﻌﺎﱃ‬

Al-Muṣawwir: The Form-Giver

135.1 ١،١٣٥

ُ‫اﺗ ّﻔﻖ ﻋﻠﻰ إﻳﺮاده اﻷﺋّﻤﺔ اﻟﺜﻼﺛﺔ وﺷﺎﻫﺪه ﰲ ﺳﻮرة اﳊﺸﺮ ﻗﻮﻟﻪ ﺗﻌﺎﱃ }ُﻫَﻮ ٱﷲ‬
‫ٱْﳋ َِٰﻠُﻖ ٱﻟ َْﺒﺎِرُئ ٱْﳌ َُﺼِّﻮُر{ وﻣﻌﻨﺎه ﻗﺮﻳﺐ ﻣﻦ ﻣﻌﻨﻰ اﳋﺎﻟﻖ ﻷّن اﻟﺼﻮر ﲣﻠﻴﻖ‬
‫واﻟﺼﻮر ﺗﻜﻮن ﰲ اﻷﺟﺴﺎم وﰲ اﳌﻌﺎﻧﻲ ﻏﻴﺒﻬﺎ وﺷﻬﺎدﺗﻬﺎ ﻓﺎﳌﺼّﻮر ﳏﻴﻂ‬
.‫اﻻﻋﺘﺒﺎر‬
The three eminent scholars agree that it is a divine name. It occurs in the Surah
of the Gathering in the verse: «He is God, the Creator, the Maker, the Form-
Giver».579 Its meaning is close to the meaning of the Creator, since forms are
creations that are fashioned. These are found in corporeal bodies, as well as in
supersensory realities, both those that are invisible and those that are visible.
Thus, the Form-Giver encompasses creation in every respect.

135.2 ٢،١٣٥

‫وﻫﻮ ﻣﻦ أذﻛﺎر اﻟﻌّﺒﺎد وأﻫﻞ اﻟﻌﺮﻓﺎن ﻳﺸﻬﺪوﻧﻪ ﺑﻌﺪ ﻇﻬﻮر ﲡﻠ ّﻲ اﻻﺳﻢ‬

.‫اﻟﻈﺎﻫﺮ ﻓﻼ ﻳﺴﺘﻮﺣﺸﻮن ﻣﻦ اﻟﻜﱶة وﻻ ﻳﺘﻨّﻜﺮ ﻋﻠﻴﻬﻢ اﻟﻮﺣﺪاﻧﻴّﺔ‬
This is one of the invocations of the worshippers. The recognizers, for their
part, witness it after the manifest disclosure of the Manifest. They therefore do
not feel alienated by multiplicity, nor do they lose sight of divine unity.
 ‫ﺳﻮرة اﳉﻤﻌﺔ‬

The Surah of the Congregational Prayer

136.0 ٠،١٣٦

‫وﻓﻴﻬﺎ اﺳﻢ واﺣﺪ‬

The Surah of the Congregational Prayer has one name.

‫اﲰﻪ اﻟﺮازق‬

Al-Rāziq: The Provider

136.1 ١،١٣٦

‫أورده اﻟﺒﻴﻬﻘﻲ وأﺑﻮ اﳊﻜﻢ وﱂ ﻳﺬﻛﺮه اﻟﻐﺰاّﱄ وﺷﺎﻫﺪه ﻣﻦ ﺳﻮرة اﳉﻤﻌﺔ ﻗﻮﻟﻪ‬
ّ
.‫ﺗﻌﺎﱃ }َوٱﷲُ َﺧ ْ ُﲑ ٱﻟٰﱠﺮِزِﻗَﲔ{ وﻣﻌﻨﺎه اﳌﻌﻄﻲ‬
It is mentioned by al-Bayhaqī and Ibn Barrajān, but not by al-Ghazālī. It occurs
in the Surah of the Congregational Prayer in the verse: «God is the best of
providers».580 It means the giver.
 ‫ﺳﻮرة ﺗﺒﺎرك‬

The Surah of the Kingdom

137.0 ٠،١٣٧

‫وﻓﻴﻬﺎ اﺳﻢ واﺣﺪ‬

The Surah of the Kingdom has one name.

‫اﲰﻪ اﻟﺬارئ‬

Al-Dhāriʾ: The Multiplier

137.1 ١،١٣٧

‫ﺑﺈﻳﺮاده أﺑﻮ اﳊﻜﻢ وﺷﺎﻫﺪه ﻣﻦ ﺳﻮرة ﺗﺒﺎرك ﻗﻮﻟﻪ ﺗﻌﺎﱃ }ُﻫَﻮ ٱﻟ ﱠِﺬى‬ ‫اﻧﻔﺮد‬
.{‫ض‬ِ ‫ِﻓﻰ ٱ ْ َﻷر‬ ‫َذَرَأﻛُْﻢ‬
ْ
Only Ibn Barrajān considers it to be divine. It occurs in the Surah of the
Kingdom in the verse: «It is He who multiplied you on earth».581
 ‫ﺳﻮرة اﳌﻌﺎرج‬

The Surah of the Ascending Pathways

138.0 ٠،١٣٨

‫وﻓﻴﻬﺎ اﺳﻢ واﺣﺪ‬

The Surah of the Ascending Pathways has one name.

‫اﲰﻪ ذو اﳌﻌﺎرج‬

Dhū l-Maʿārij: The Lord of the Ascending

Pathways

138.1 ١،١٣٨

‫اﻧﻔﺮد ﺑﺈﻳﺮاده أﺑﻮ اﳊﻜﻢ وﺷﺎﻫﺪه ﻣﻌﺮوف ﻣﻦ ﻗﻮﻟﻪ }ِذى ٱْﳌ ََﻌﺎِرِج ﺗَْﻌُﺮُج ٱْﳌ َﻠ َٰ ِٓﺌَﻜُﺔ‬
‫َوٱﻟﱡﺮوُح ِإﻟ َﻴِْﻪ{ واﳌﻌﺎرج اﳌﺮاﻗﻲ وﻫﻲ اﻋﺘﺒﺎرات اﻟﻘﺮب ﻻ ﰲ اﳉﻬﺔ ﺑﻞ ﰲ‬
.‫اﳊﻜﻢ وﻣﻌﺮاﺟﻪ ﺻﻠ ّﻰ اﷲ ﻋﻠﻴﻪ وﺳﻠ ّﻢ ﻫﻮ ﻛﻤﺎ أﺧﱪ ﻋﻦ ﻧﻔﺴﻪ‬
Only Ibn Barrajān mentions it as a divine name. It occurs in the well-known
verse: «Lord of the Ascending Pathways, the angels and the spirit ascend to
Him».582 The ascending pathways are the steps that are expressions of
proximity, not in terms of spatial direction, but in terms of their property.
Moreover, the blessed Prophet’s ascension is as he described it himself.583
 ‫ﺳﻮرة ﻗﻞ أوﺣﻲ‬

The Surah of the Jinn

139.0 ٠،١٣٩

‫وﻓﻴﻬﺎ اﲰﺎن‬
The Surah of the Jinn has two names.

‫اﲰﻪ اﻟﻌﺎﱂ‬

Al-ʿĀlim: The Knower

139.1 ١،١٣٩

ٓ ‫اﻧﻔﺮد ﺑﻪ اﻟﺒﻴﻬﻘﻲ وﺷﺎﻫﺪه ﻗﻮﻟﻪ ﺗﻌﺎﱃ } َٰﻋِﻠُﻢ ٱﻟ َْﻐﻴِْﺐ َﻓَﻼ ﻳُﻈِْﻬُﺮ َﻋﻠ َﻰ َﻏﻴِْﺒِﻪ‬
ٰ ّ
‫َأَﺣًﺪا{ وﻫﻮ ﻣﻦ أذﻛﺎر اﻟﻌّﺒﺎد وﻳﺼﻠﺢ ﻟﻠﻤﺒﺘﺪﺋﲔ ﻣﻦ أﻫﻞ اﻟﺴﻠﻮك ﻓﻔﻴﻪ ﺗﻨﺒﻴﻪ‬
.‫ﻟﻠﻤﺮاﻗﺒﺔ وﳛﺼﻞ ﺑﻪ اﳋﻮف واﻟﺮﺟﺎء‬
Only al-Bayhaqī mentions it as a divine name. It occurs in the verse: «Knower
of the unseen, and He does not manifest His unseen to anyone».584 It is one of
the invocations of the worshippers, and it is suitable for the novice wayfarers,
for it alerts one to self-examination, and inspires fear and hope.
 ‫اﲰﻪ اﶈﺼﻲ‬

Al-Muḥṣī: The Enumerator

140.1 ١،١٤٠

‫}َوَأْﺣَﺼﻰ ﻛُﱠﻞ َﺷﻰٍء‬ ‫اﺗ ّﻔﻖ ﻋﻠﻰ إﻳﺮاده اﻷﺋّﻤﺔ اﻟﺜﻼﺛﺔ وﺷﺎﻫﺪه ﻗﻮﻟﻪ ﺗﻌﺎﱃ‬
ْ ٰ
‫ﻳَْﻌﻠ َُﻢ َﻣْﻦ َﺧﻠ ََﻖ{ وﻫﻮ‬ ‫َﻋَﺪَد ا{ وﻓﻴﻪ ﻣﻌﻨﻰ اﻟﻌﺎﱂ واﳋﺎﻟﻖ ﺑﻄﺮﻳﻖ اﻟﺘﻘﺪﻳﺮ }َأَﻻ‬
.‫ﻣﻦ أذﻛﺎر اﻟﻌّﺒﺎد‬
The three eminent scholars agree that it is a divine name. It occurs in the verse:
«He enumerates all things in number».585 It contains the meaning of the
Knower and the Creator by way of determination. «Does the One Who created
not know?»586 It is one of the invocations of the worshippers.
 ‫ﺳﻮرة اﻟﱪوج‬

The Surah of the Constellations

141.0 ٠،١٤١

‫ﻓﻴﻬﺎ اﺳﻢ واﺣﺪ‬

The Surah of the Constellations has one name.

‫اﲰﻪ اﻟﺸﺪﻳﺪ اﻟﺒﻄﺶ‬

Al-Shadīd al-Baṭsh: The Severe in Assault

141.1 ١،١٤١

‫اﻧﻔﺮد ﺑﺈﻳﺮاده أﺑﻮ اﳊﻜﻢ اﻷﻧﺪﻟﺴﻲ وﺷﺎﻫﺪه ﻗﻮﻟﻪ ﺗﻌﺎﱃ }ِإﱠن ﺑَﻄَْﺶ َرﺑِ َّﻚ‬
ّ
‫ﻟ ََﺸِﺪﻳٌﺪ{ وﺗﺪﺧﻞ ﻓﻴﻪ أﲰﺎء اﻟﻨﻘﻤﺔ ﻛﻠ ّﻬﺎ ﺑﺎﺳﺘﻨﺎده إﱃ اﻻﺳﻢ اﷲ وﻓﻴﻪ ﻧﺴﺒﺔ‬
.‫اﻻﺳﻢ اﻟﺮﺣﻢـٰن ﻣﻦ ﺑﻌﺪ‬
Only Ibn Barrajān mentions it as a divine name. It occurs in the verse: «Truly
the assault of your Lord is severe».587 All the names of vengeance pertain to it
by virtue of its dependence upon Allāh. It is also distantly related to the All-
Merciful.
 ‫ﺳﻮرة اﻹﺧﻼص‬

The Surah of Sincerity

142.0 ٠،١٤٢

‫وﻓﻴﻬﺎ اﲰﺎن‬
The Surah of Sincerity has two names.

‫اﲰﻪ اﻷﺣﺪ ﺗﻌﺎﱃ‬

Al-Aḥad: The Only

142.1 ١،١٤٢

‫ﺣﻀﺮة ﲨﻊ‬ ‫اﻧﻔﺮد ﺑﺈﻳﺮاده أﺑﻮ اﳊﻜﻢ وﺷﺎﻫﺪه }ﻗُْﻞ ُﻫَﻮ ٱﷲُ َأَﺣٌﺪ{ واﻷﺣﺪﻳ ّﺔ‬
‫وﻟﻪ ﺣﻴﻄﺔ‬ ‫اﳉﻤﻊ وﻫﻲ ﻣﻌﺮوﻓﺔ ﻋﻨﺪ أﻫﻞ اﻟﺴﻔﺮ اﻟﺜﺎﻧﻲ اﻟﺬي آﺧﺮه اﻟﻘﻄﺒﻴّﺔ‬
.‫ﻋﻠﻰ اﻷﲰﺎء ﻛﻠ ّﻬﺎ وﺷﻬﻮده ﻋﺰﻳﺰ وﻣﻘﺎﻣﻪ أﺷﺮف ﻣﻘﺎﻣﺎت اﻷﲰﺎء‬
Ibn Barrajān alone mentions it as a divine name. It occurs in: «Say, He is God,
the Only».588 Only-ness is the presence of the All-Comprehensive Totality, and
it is recognized by those who are on the second journey, which ends at the
station of the axial saint. It surrounds all the names in its scope. Witnessing it is
difficult to access, and its station is the most eminent station of the divine
names.
 ‫اﲰﻪ اﻟﺼﻤﺪ ﻋّﺰ وﺟّﻞ‬

Al-Ṣamad: The Self-Sufficient

143.1 ١،١٤٣

‫أﲨﻊ ﻋﻠﻰ إﻳﺮاده اﻷﺋّﻤﺔ اﻟﺜﻼﺛﺔ وﺷﺎﻫﺪه ﻣﻌﺮوف واﻟﺼﻤﺪ ﰲ اﻟﻠﻐﺔ اﻟﺬي ﻻ‬
‫ وﻗﺪ ﻳﻘﺎل اﻟﺼﻤﺪ اﻟﺬي‬.‫ﺟﻮف ﻟﻪ ﻓﻴﻜﻮن ﻣﻌﻨﺎه ﻗﺮﻳﺐ ﻣﻦ ﻣﻌﻨﻰ اﻷﺣﺪ‬
.‫ﻳﺼﻤﺪ إﻟﻴﻪ ﰲ اﳊﻮاﺋﺞ ﻓﻴﻈﻬﺮ ﻓﻴﻪ ﻣﻌﻨﻰ اﳌﻐﲏ واﶈﺴﻦ‬
.‫اﻧﺘﻬﻰ‬
The three eminent scholars agree that it is a divine name, and its citation is well
known.589 Linguistically, ṣamad can mean that which has no hollow interior. In
this sense, its meaning comes close to the Only. It could also be said that ṣamad
is the one to whom one turns in need. Thus, the meanings of the Enricher and
the Benevolent appear in it.

Concluding Prayer

144.1 ١،١٤٤

‫ﷲ َرِّب ٱﻟ ْ َٰﻌﻠ َِﻤَﲔ{ وﺻﻠ ّﻰ‬

ِ ّٰ ِ ‫}وٱﷲ ﻳُﻘﻮُل ٱْﳊﻖ وﻫﻮ ﻳﻬِﺪى ٱﻟﺴِﺒﻴَﻞ{ و}ٱْﳊﻤﺪ‬
ُ َْ ‫ﱠ‬ َْ َ ُ َ ‫َ ﱠ‬ َ ُ َ
.‫ آﻣﲔ‬.‫اﷲ ﻋﻠﻰ ﺳﻴّﺪﻧﺎ ﳏّﻤﺪ وﻋﻠﻰ آﻟﻪ وﺻﺤﺒﻪ‬
«God speaks the truth, and He guides the way».590 «Praise be to God, Lord of
the worlds».591 May God send His blessings upon our master Muḥammad, and
upon his Family and his Companions. Amen.
 Notes
1 Q Fātiḥah 1:1–3. Whether or not the formulaic basmalah is considered to be part of the Qurʾan’s Opening Surah is a longstanding
debate among Muslim scholars. Although al-Tilimsānī does not explicitly stake out his position on this debate, he appears to adopt
the mainstream Mālikī opinion that the basmalah is not a part of the Qurʾan.
2 This seems to be a miscalculation on the author’s part, for in fact the total number of names commented upon in this work is 143.
3 This sequence is the usual way to refer to a word that illustrates the primary meaning of a trilateral root in Arabic.
4 Direct witnessing—mushāhadah, shuhūd, and ʿiyān—are key terms in Sufism that generally imply direct knowing through
visionary experience of the light of a divine name. The author describes the spiritual traveler as journeying through unveilings of the
divine names until he attains the ultimate mystical experience; namely, passing away in the full disclosure of the Holy Essence.
5 When the Holy Essence discloses Itself to the wayfarer, It obliterates everything other than God, including His signs, names,
qualities, and acts, and the essences of separative entities.
6 Al-Tilimsānī’s point is that, unlike other divine names, such as the Generous, which can be ascribed to both the servant and God,
the name Allāh is exclusive to Him alone. God’s exclusive claim to the name Allāh is itself a miracle, since one could suppose that a
parent, for example, could name their child Allāh just as they name their children by other divine names such as the Generous or the
Glorious.
7 Q Isrāʾ 17:110.
8 Al-Bukhārī, Ṣaḥīḥ, “al-Tawḥīd,” #7511.
9 An allusion to the Holy Saying: “My mercy takes precedence over My wrath.” See al-Bukhārī, Ṣaḥīḥ, “al-Tawḥīd,” #7511.
10 For a discussion of the perfect human being in the school of Ibn al-ʿArabī, see Todd, The Sufi Doctrine of Man, 83–108.
11 The aeon is the all-comprehensive reality of time. In other words, the aeon derives its principle from the humanness that
embraces all the cosmic and divine names, just as time derives its principle from the aeon. See references to Ibn al-ʿArabī’s
discussions of dahr in Chittick, The Self-Disclosure of God: Principles of Ibn al-‘Arabī’s Cosmology, 128–31.
12 Q Fātiḥah 1:1–2.
13 A Prophetic saying mentions the “Breath of the All-Merciful” and can be found in al-Bukhārī, al-Tārīkh al-kabīr, 4:71. The
Breath of the All-Merciful is an important cosmological doctrine of manifestation developed in the Ibn al-ʿArabī tradition that
describes the universe as an articulation of God’s breath. See Chittick, The Sufi Path of Knowledge, 127–30.
14 Q Shūrā 42:53.
15 Preparedness (istiʿdād) is an individual’s readiness and receptivity for disclosures of the divine names.
16 The names of servanthood denote human characteristics and imperfections inasmuch as they stand in contrast to the
perfections of the Lord. For instance, the servant is weak and the Lord is strong. Thus, “the weak” is a name of servanthood, whereas
“the strong” is a name of lordship.
17 The pronoun here is most likely in reference to God, not the servant, since al-Tilimsānī’s point is to demonstrate how the names
of servanthood enable the actualization of certain divine names.
18 Q Fātiḥah 1:1.
19 Q Baqarah 2:165.
20 Q Fātiḥah 1:1.
21 Q Fātiḥah 1:1.
22 Q Baqarah 2:247.
23 Q Fātiḥah 1:1–2.
24 Q Fātiḥah 1:3. Both this reading (with malik, king) and that which follows (mālik, owner) are traced back to the Prophet and are
used in standard Qurʾanic recitations.
25 Q Ḥashr 59:23.
26 This may refer to Abū Jaʿfar Aḥmad ibn Manīʿ al-Baghawī (d. 244/859), author of a lost Musnad. See al-Dhahabī, Siyar aʿlām al-
nubalāʾ, 11:483–84.
27 Q Ghāfir 40:16.
28 Q Furqān 25:26.
29 Q Furqān 25:26.
30 A grammatically modified quotation of Q Baqarah 2:3.
31 Q Qāf 50:37.
32 Al-Bukhārī, Ṣaḥīḥ, “al-Īmān,” #508.
33 Q Baqarah 2:3.
34 Al-Niffarī, al-Mawāqif wa-l-mukhāṭabāt, “Mawqif al-maḥḍar wa-l-ḥarf,” 121.
35 A grammatically modified quotation of Q Sabaʾ 34:7.
36 This is a reference to the Prophetic Tradition of Transformation (Ḥadīth al-taḥawwul), which plays an important role in the
works of Ibn al-ʿArabī and his students. The tradition describes God disclosing Himself to different groups in a variety of forms on the
Day of Judgment (al-Bukhārī, Ṣaḥīḥ, “al-Riqāq,” #6653). Some groups will deny Him until He “transforms Himself into the form in
which they saw Him the first time and He says, ‘I am your Lord.’ They answer, ‘Indeed, You are our Lord.’” According to Ibn al-
ʿArabī, the forms that God assumes are in keeping with the receptivities of the individuals to whom He is disclosing Himself. As our
author explains, bliss and torment are reactions to the experience of God’s self-disclosure on the Day of Judgment, which are a result
of individual receptivities, for the divine reality that discloses itself is none other than God’s essential mercy, kingship, and oneness.
Those who seek refuge from God are unprepared for the disclosure and are seeking refuge in their false god-of-belief. See Chittick,
The Sufi Path of Knowledge, 99–103.
37 This is a reference to a prophetic tradition that describes the ultimate triumph of God’s mercy. According to the tradition,
nearly all inhabitants of the Fire are eventually released from hell after being purified, and anyone with as little as a “mustard seed’s
worth of good in them” is eventually admitted into the Garden. However, there remains within the Fire a group who are made for
hell. Muslim, Ṣaḥīḥ, “al-Īmān,” #477.
38 Q Isrāʾ 17:110.
39 Q Baqarah 2:19.
40 Ibn Ḥajar al-ʿAsqalānī narrates this prophetic tradition of ʿAbd al-ʿAzīz ibn Ḥuṣayn through a chain of transmission to al-
Ṭabarānī. See al-ʿAsqalānī, Takhrīj aḥādīth al-asmāʾ al-ḥusnā, 15.
41 Q Ṭalāq 65:12.
42 In other words, although God’s knowledge is a type of encompassing, His encompassing is not merely cognitive and cannot be
reduced to knowledge.
43 Al-Bukhārī, Ṣaḥīḥ, “Badʾ al-khalq,” #3230.
44 Al-Bukhārī, Ṣaḥīḥ, “al-Tawḥīd,” #7511.
45 Q Baqarah 2:20.
46 The muwalladāt are cosmological “progeny” of the four elements, known as “pillars,” arkān.
47 Matthew 5:39–41.
48 Al-Tilimsānī is referring to the standard distinction in Islamic theology between prophetic miracles (sing. muʿjizah) that
substantiate the veracity of a Prophet and pose a challenge to the unbeliever, and saintly miracles (sing. karāmah) that may signal the
sainthood of a holy person but are not divinely intended as a challenge to the unbeliever.
49 Q Baqarah 2:165.
50 Q Kahf 18:39.
51 For the sources of this saying, see ʿAyn al-Quḍāt, The Essence of Reality, §29.1.
52 Q Baqarah 2:32.
53 Q Ṭā Hā 20:50.
54 Q Mulk 67:3–4.
55 Al-Tilimsānī, Dīwān, 69 (Daḥw edition cited henceforth).
56 Q Baqarah 2:29.
57 Al-Bukhārī, Ṣaḥīḥ, “Badʾ al-khalq,” #3227, with slightly different wording.
58 Q Aḥzāb 33:4.
59 Q Nisāʾ 4:32. The Arabic text includes two words from 33 for context.
60 I have not been able to trace the source of this statement.
61 In other words, beholding a powerful person as being a locus for the name the Powerful, or a wise person as having receptivity
for the divine name the Wise, presumes the independent existence of an essence of the powerful or wise person. It is thus a
relationship that posits a dualist separation between God on the one hand, and the created essence or locus of preparedness on the
other. Hence, the discussion pertains to the “realm of separation” (ʿālam al-farq). However, from the perspective of “union” in which
the loci of divine names in creation are not viewed as independent or separative entities, and God’s exclusive oneness is taken into
account, the nature of these purported relationships is altogether different.
62 Q Fāṭir 35:41.
63 Q Baqarah 2:37.
64 Al-Tilimsānī divides the spiritual path into four journeys. The first is the journey of the recognizer (sing. ʿārif) who advances
toward annihilation through disclosures of the divine names. The second is that of the one who has arrived at the station of halting
(wāqif), where he experiences annihilation and journeys in God toward subsistence. The third is that of the axial saint (quṭb) who
descends back to the world, and the fourth is the mystic’s second journey back to God, which according to al-Tilimsānī usually
occurs after the physical death of the body.
65 For a detailed discussion of the concept of repentance in Sufism, see Khalil, Repentance and the Return to God: Tawba in Early
Sufism.
66 Citing the famous prophetic tradition “God was, and there was nothing with Him” (al-Bukhārī, Ṣaḥīḥ, “al-Tawḥīd,” #7507), the
Sufi al-Junayd and others are quoted as replying, “And He is now as He ever was”; see Chittick, Self-Disclosure of God, 70, 180, and
182; and al-Iskandarī’s aphorism 37 (al-Iskandarī and al-Harawī, The Book of Wisdom, trans. Danner and Thackston, 55).
67 According to the early-tenth-century Sufi al-Niffarī, the journey to God culminates when the seeker attains annihilation in God.
He thus comes to a halt (waqfah) before the divine presence at a station beyond stations. See Sells, Early Islamic Mysticism: Sufi,
Qur’an, Mi‘raj, Poetic and Theological Writings, 281–301. Al-Tilimsānī adopts al-Niffarī’s notion of halting, or arrival, and equates it
with the state of annihilation in God, which is the end of the first journey “to God” and the beginning of the second journey of
subsistence “in God.”
68 Q Baqarah 2:47.
69 Q Yūnus 10:44.
70 Q Yūnus 10:64.
71 Q Rūm 30:30.
72 Q Nabaʾ 78:26.
73 A frequently recurring phrase in the Qurʾan—for example, Q Yā Sīn 36:4.
74 All the Qurʾan quotations in this paragraph come from Q Māʾidah 5:3.
75 Q Hūd 11:118–9.
76 The verse is ascribed to Abū Madyan. See Farghānī, Muntahā al-madārik fī sharḥ Tāʾiyyat Ibn al-Fāriḍ, 63.
77 Ibn al-ʿArabī’s The Servants of God (Kitāb al-ʿabādilah) discusses the spiritual typology of human beings in relation to an array of
divine names, human virtues, and proper names that have correspondences to the inner “community” of the human self. This work
left a deep impression on al-Tilimsānī and is cited repeatedly in his writings.
78 A reference to Ibn al- ʿArabī. Al-Tilimsānī refers to al-Qūnawī as “our shaykh, the heir,” whereas he refers to Ibn al-ʿArabī as “the
axis of reality,” “the shaykh,” “my shaykh,” and “our shaykh, the Seal of Saints.”
79 Ibn al-ʿArabī, Futūḥāt, 1:2. The term mukallaf in Islamic law denotes a sane individual of the age of maturity, or a person who is
religiously accountable.
80 Q Qāf 50:37.
81 Q Baqarah 2:96. The phrase recurs frequently in the Qurʾan.
82 Q Baqarah 2:117.
83 The Ẓāhiriyyah was a literalist school of law established by Dāwūd ibn Khalaf (d. 884) in Iraq. Ibn Ḥazm (d. 1064) of Cordoba
codified its doctrines and is known for his rejection of independent judgment (raʾy) and analogical reasoning (qiyās) in the legal
process. The “Anthropomorphists” are theologians who reject metaphorical reading of scripture in favor of a literal approach and
ultimately project imperfect attributes of created things onto God.
84 Ibn al-ʿArabī, Futūḥāt, 3:132.
85 Al-Tilimsānī cites these verses in his commentary on al-Niffarīʾs “Mawqif al-qurb.” See Sharḥ Mawāqif al-Niffarī, 76.
86 Q Baqarah 2:78.
87 Q Anʿām 6:116.
88 Q Yūnus 10:36.
89 Q Baqarah 2:118.
90 Q Āl ʿImrān 3:15.
91 Here, al-Tilimsānī discusses how the name Seeing (baṣīr) manifests at each cosmic level. He employs a standard cosmological
scheme in carrying out his explanation. Following the Essence, the cosmic hierarchy begins with the First Intellect, and is followed
by the Universal Soul, Hyle, and finally the Universal Body. The First Intellect is the first descent from the Godhead and is equated
with the Pen in religious symbolism. The Pen/First Intellect writes out God’s knowledge of all things until the Day of Resurrection
upon the Preserved Tablet, which symbolizes the Universal Soul. Hyle is still “above” manifestation since it is the receptive principle
for all matter. The Universal Body is the material of the entire cosmos that can be perceived by the senses. It is the world of dominion
and the visible (ʿālam al-mulk wa-l-shahādah) in religious terms, but also encompasses the world of the Imagination (ʿālam al-
khayāl). For a discussion of the cosmological significance of the Pen and the Tablet, see Murata, The Tao of Islam, 153.
92 In philosophical terminology, Hyle refers to the pure potentiality of Prime Matter, which underlies all manifestation.
93 The “presence of Writing” is the locus where writing exercises its influence.
94 Namely, the four elements: fire, air, earth, water.
95 In this discussion (§§12.10–13), al-Tilimsānī explains how the Hyle’s four non-sensory and simple elements of fire, air, water,
and earth, which correspond respectively to God’s four essential attributes of Life, Knowledge, Power, and Will, become manifest in
the sensory world through the qualities of heat, wetness, cold, and dryness. While the elements themselves remain imperceptible,
they are perceived by the senses through various sensory forms and qualities. The element fire manifests in the form of heat, which
gives rise to living things characterized by motion; the element air manifests in the form of wetness, which gives rise to knowing
things characterized by receptivity for intelligible forms; the element water manifests in the form of cold, which gives rise to willing
things characterized by the willful propensity to freeze; and finally the element earth manifests in the form of dryness, which gives
rise to powerful things as characterized by the dryness that freezes liquids. The properties of the four non-sensory elements thus
interact in the sensory world to produce the mineral, vegetal, animal, and human kingdoms, which are elemental mixtures, each
dominated by one element. The human being is dominated by fire, animals by air, plants by water, and minerals by earth.
96 Q Raḥmān 55:15.
97 Q Baqarah 2:105.
98 This report is a gloss, not a verbatim report. In his commentary on al-Bukhārī’s Ṣaḥīḥ collection entitled Fatḥ al-bārī bi-sharḥ
Ṣaḥīh al-Bukhārī, al-ʿAsqalānī relates a similar but not identical report with a different chain, which includes Dhū l-Faḍl, in a different
order (cf. Fatḥ al-bārī, #6047).
99 The realm of God’s creative command (ʿālam al-amr) and the realm of creation (ʿālam al-khalq) are important correlative terms
in Islamic thought. Ibn al-ʿArabī frequently reflects on how the objects of divine knowledge are brought into existence through God’s
will from the realm of the Qurʾanic command Be! (Q Baqarah 2:117). For a discussion of “the creation and the command” (al-khalq
wa-l-amr) in the writings of Ibn al-ʿArabī, see Chittick, The Self-Disclosure of God, 250–53.
100 Al-Tilimsānī is describing how the name the Ever-Creating bestows existence, or createdness, upon things at every level of
creation in a descending manner until it finally reaches its end in the perfect human being, who stands at the lowest point of the arc
of descent and the beginning of the arc of ascent back to God. There, the Ever-Creating begins its journey back to the divine Essence
by displaying effects on wayfarers who are journeying back to God in the form of spiritual experiences. These wayfarers attract the
properties of the name the Ever-Creating by virtue of their invocations, not thoughts.
101 Al-Bukhārī, Ṣaḥīḥ, “al-Īmān,” #477.
102 Al-Tilimsānī is alluding to Prophetic sayings that describe believers, men and women, prostrating themselves before God on
the Day of Judgment. “But there will remain those who used to prostrate in the world in order to be seen and heard. They will
attempt to prostrate themselves, but their backs will become so stiff that it is as though they had one vertebra.” Al-Bukhārī, Ṣaḥīḥ,
“al-Tawḥīd,” #7529; Muslim, Ṣaḥīḥ, “al-Īmān,” #472.
103 According to Ibn al-ʿArabī and his students, the torment of hell purifies its inhabitants and restores them to a state of
equilibrium. Moreover, the properties of the name the All-Merciful ultimately manifest themselves after all the names of vengeance
are actualized. However, the inhabitants of the Fire who are decreed to remain in it forever shall remain in the Fire. But they too
experience bliss in the Fire itself because they find it to be agreeable to their nature. For a discussion of Ibn al-ʿArabī’s eschatological
teachings, see Chittick, “Ibn al-ʿArabī’s Hermeneutics of Mercy,” 153–68; Khalil, Islam and the Fate of Others, 54–73; and Rustom,
The Triumph of Mercy: Philosophy and Scripture in Mullā Ṣadrā, Chapters 6 and 7.
104 Q Sajdah 32:4. The author has mistakenly included it in place of the similarly-worded Baqarah 2:107.
105 According to Islamic law, a marriage between a man and a woman generally requires the consent of not only the bride and the
groom but also of the bride’s male matrimonial guardian (walī).
106 A reference to the hadith of Gabriel, in which archangel Gabriel asks Muḥammad to define the three levels of religion—
namely, submission (islām), belief (īmān), and spiritual excellence (iḥsān). See al-Bukhārī, Ṣaḥīḥ, “al-Īmān,” #50; Muslim, Ṣaḥīḥ, “al-
Īmān,” #102.
107 Muslim, Ṣaḥīḥ, “al-Īmān,” #102.
108 The pillars of the Muslim canonical prayer (arkān al-ṣalāt) refer to steps and conditions that are to be observed in order to
ensure the prayer’s validity. These include intention, ritual purification, standing upright, recitation of the Opening Surah, bowing,
prostrating, and sitting between prostrations. For a Sufi reading of the prayer movements, see Chittick, “The Bodily Gestures of the
Ṣalāt,” 23–26.
109 Al-Tilimsānī describes a hierarchy and variety of waking visions and spiritual voices that wayfarers experience on their journey
to annihilation in God. Prayer, invocation, solitude, and ascetic discipline heighten the wayfarers’ faculties of perception and make
them receptive to visual or auditory disclosures. Visual disclosures appear to the witnesser as clearly as the letters on a page, just as
auditory disclosures are heard as clearly as speech in the sensory domain. Al-Tilimsānī uses words like “lightning,” “gleams,” and
“flashes” to describe visions as disclosures of the light of names. Here, he describes hearing spiritual voices (sing. hātif) in his ear as
“imaginal discourses” that take on the image, or form, of uttered letters and verbal human speech, though in fact they come from
within the self and not from the external sensory domain (for more on this, see below, §§19.6–7). These types of visions stand in
contrast to direct communion with God that transcends imaginal forms.
110 The axial saint or the Pole is the highest saint in the Sufi spiritual hierarchy.
111 While the recognizer (ʿārif) gradually passes away from his lower self, the one who attains (wāqif) reaches a standstill, which is
the end of the journey through the divine names. He is absorbed in the divine Essence, and experiences subsistence (baqāʾ) after
annihilation (fanāʾ). The one who attains is thus beyond the recognizer-recognition-recognized dynamic, and his journey ends at the
station of the axial saint.
112 Muslim, Ṣaḥīḥ, “al-Birr,” #6721.
113 That is, the Pole sees each name manifested in its opposite on his way back down from the nondual divine presence.
114 Muslim, Ṣaḥīḥ, “al-Ḥajj,” #3339. This is a traditional prayer that is recited when commencing a journey.
115 Unidentified. The name Sulaymā is frequently used to designate the beloved in Arabic love poetry. The poet, moreover, seems
to intentionally employ the verbs istilām and taqbīl, which are found in hadiths that describe the rite of circumambulating the Kaaba
during pilgrimage. This is why I translate ḥajar as Black Stone.
116 Q Baqarah 2:107–08.
117 Al-Bukhārī, Ṣaḥīḥ, “al-Jihād,” #3002.
118 Q Āl ʿImrān 3:126.
119 Q Baqarah 2:115.
120 Unidentified.
121 Al-Tilimsānī uses the term Tāsiʿ, “ninth,” in his writings to denote the highest sphere of the stars directly below the Footstool
(kursī). For a detailed study of classical Islamic cosmologies, see Nasr, An Introduction to Islamic Cosmological Doctrines.
122 Al-Tilimsānī is describing what Ibn al-ʿArabī calls the “station of no station” in which the perfect human being is qualified
neither by gender nor by the properties of a specific divine name or attribute and thus stands as an analogue to God’s nondelimited
Essence, embracing all stations, states, standpoints, and names. For a study of male-female complementarity in the context of Islamic
cosmology, see Murata, The Tao of Islam.
123 Q Baqarah 2:117.
124 Q Shūrā 42:11.
125 That is, man is only God’s like from the perspective of His lordship over man, not from the perspective of God’s exclusive,
unqualified oneness. In this sense, al-Tilimsānī reads the verse «nothing is as His like» to mean “nothing is as man, the representative
of the Lord.”
126 Q Shūrā 42:11.
127 That is, the perfect human being, embodied by the prophets and friends of God, whose reality contains everything in the
cosmos by inwardly combining the visible and invisible cosmic hierarchy. See Chittick, “Jāmī on the Perfect Man,” 143–52.
128 Unidentified.
129 Q Baqarah 2:30.
130 Al-Ṭabarānī, al-Muʿjam al-ṣaghīr, 1:48.
131 Q Mulk 67:4.
132 Q Baqarah 2:124.
133 Q Muḥammad 47:31.
134 Q Aḥzāb 33:4.
135 Q Baqarah 2:127.
136 Ibn Maʿdīkarib, Dīwān, 136.
137 Moses is often referred to by his title Kalīm Allāh, meaning the one who spoke to God.
138 This is an allusion to Qurʾanic verses that categorically reject the idea of God “wronging” others, such as «And your Lord does
not wrong His servants», Q Fuṣṣilat 41:46.
139 Q Mulk 67:3–4.
140 Q Baqarah 2:117 and elsewhere.
141 Q Yūnus 10:64.
142 Al-Dhahabī ascribes this verse to Abū ʿAbd Allāh al-Shūdhī al-Ḥalwī. See al-Dhahabī, Siyar, 23:316.
143 For a relevant discussion of animals and the nature of life in Ibn al-ʿArabī, see Chittick’s “The Wisdom of Animals.”
144 Q Baqarah 2:129.
145 See al-Niffarī, al-Mawāqif wa-l-mukhāṭabāt, “Mawqif al-ʿizz,” 1–2.
146 The passage from al-Niffarī’s al-Mawāqif wa-l-mukhāṭabāt is written in the divine voice: “God said to me: My friends who
attain Me are of three types. One who attains Me with worship, to whom I make Myself known through grace; another who attains
Me with knowledge, to whom I make Myself known through might; and one who attains Me with recognition, to whom I make
Myself known through dominance” (al-Mawāqif wa-l-mukhāṭabāt, “Mawqif al-kibriyāʾ,” 3–4; modified translation).
147 Q Anʿām 6:103.
148 A reference to Q Baqarah 2:217.
149 Q Aʿrāf 7:143.
150 Q Baqarah 2:137.
151 Q Tawbah 9:129.
152 Q Baqarah 2:143.
153 Q Baqarah 2:163.
154 Samāʿ, or “audition,” refers to a Sufi musical ceremony of remembrance that typically involves chanting, musical instruments,
poetry recitation, and dance.
155 The author is quoting a popular saying that is sometimes ascribed to the ninth-century Baghdad Sufi Abū Saʿīd al-Kharrāz.
156 These verses do not appear to be included in al-Tilimsānī’s Dīwān.
157 Q Baqarah 2:165.
158 Al-Ḥākim, al-Mustadrak, 1:85.
159 The author is alluding to a divine saying found in several canonical sources including al-Bukhārī, Ṣaḥīḥ, “al-Tawḥīd,” #7511.
160 The author here is contrasting the attributes’ essential relationship to the Divine Essence with their differentiated aspects in
creation, which causes the aforementioned continuous aversion.
161 A reference to Q Maryam 19:85.
162 Q Baqarah 2:173.
163 The name al-Ghafūr would conventionally be rendered as “Forgiving,” but “Concealing” has been chosen in order to better
bring out the author’s perspective.
164 Q Zumar 39:53.
165 Q Ḥadīd 57:13.
166 Al-Mutanabbī, Dīwān, 483.
167 As described in the prophetic tradition narrated in al-Bukhārī, Ṣaḥīḥ, “al-Īmān,” #22.
168 Al-Bukhārī, Ṣaḥīḥ, “al-Īmān,” #22.
169 Q Furqān 25:70.
170 Matthew 3:13–17.
171 Q Humazah 104:7.
172 Q Anbiyāʾ 21:69.
173 A slight rephrasing of Q Rūm 30:40.
174 Q Baqarah 2:186.
175 Unidentified.
176 Al-ʿAjlūnī, Kashf al-khafāʾ, 2:159.
177 Ibn al-Fāriḍ, Dīwān, 55.
178 Al-Tilimsānī is alluding to the prophetic tradition “God was, and there was nothing with Him” discussed in §10.4.
179 Al-Tilimsānī, Sharḥ Mawāqif, 74–75.
180 Al-Niffarī, al-Mawāqif wa-l-mukhāṭabāt, “Mawqif al-qurb,” 2.
181 Al-Niffarī, al-Mawāqif wa-l-mukhāṭabāt, “Mawqif al-ʿizz,” 1.
182 Al-Tilimsānī, Dīwān, 241.
183 Al-Niffarī, al-Mawāqif wa-l-mukhāṭabāt, “Mawqif al-qurb,” 3.
184 Q Baqarah 2:186.
185 Q Baqarah 2:186.
186 Al-Mutanabbī, Dīwān, 373.
187 Some classical sources attribute these sayings to the Prophet’s companions Abū Bakr or ʿAlī; others to early Sufis such as al-
Junayd and al-Tustarī.
188 Unidentified.
189 This verse is attributed to Ibn ʿAbbād, Dīwān, 176.
190 Al-Hujwīrī, Kashf al-maḥjūb, 2:573.
191 Al-Niffarī, al-Mawāqif wa-l-mukhāṭabāt, mukhāṭabah #13, 162.
192 Q Anbiyāʾ 21:87–88.
193 Q Baqarah 2:202–03.
194 A reference to Q ʿAnkabūt 29:20.
195 Al-Mutanabbī, Dīwān, 232.
196 Q Baqarah 2:225.
197 Q Fuṣṣilat 41:46.
198 There is no such single verse in the Qurʾan. Al-Tilimsānī is probably citing the verse from memory and combines parts of
various verses, such as Q Baqarah 2:194 and 234.
199 The two quotations together form Q Mulk 67:14.
200 Q Ṭalāq 65:12.
201 Al-Tilimsānī, Dīwān, 244.
202 Q Baqarah 2:245.
203 Q Mulk 67:19.
204 Q Baqarah 2:245.
205 Q Raʿd 13:26.
206 Q Baqarah 2:54.
207 Matthew 5:39. This biblical passage occurs above in §7.5.
208 Q Māʾidah 5:54.
209 Al-Bukhārī, Ṣaḥīḥ, “al-Manāqib,” #3600.
210 Q Raʿd 13:26.
211 Q Dhāriyāt 51:22.
212 Q Raʿd 13:38.
213 Here, al-Tilimsānī discusses the four seasons in relation to properties of God’s names. For a discussion of the symbolic
significance of the seasons and their correspondences with stages of life and the doctrine of the Breath of the All-Merciful, see
Rustom, “Islam and the Density of Man,” 62–66.
214 Q Baqarah 2:255.
215 This is a formula from the canonical prayer.
216 See n. 142.
217 The isthmus (barzakh) is a term in the Qurʾan (Q Raḥmān 55:20) denoting a line that separates two things, levels, or realms. It
is “liminal” in the sense that it serves as a boundary that faces two directions at the same time without becoming them.
218 Al-Tilimsānī, Sharḥ Mawāqif, 521.
219 Q Baqarah 2:255.
220 A grammatically modified quotation of Q Raʿd 13:33.
221 Q Qāf 50:15.
222 This verse is ascribed to Shihāb al-Dīn al-Suhrawardī but is not found in his Dīwān.
223 Q Ikhlāṣ 112:1–2.
224 Q Baqarah 2:255. By “them,” the heavens and the earth are meant.
225 Q Ṭā Hā 20:5.
226 This verse is cited by al-Tilimsānī in Sharḥ Manāzil, 1:524.
227 These verses are cited by the author in Sharḥ Manāzil, 1:524.
228 Unidentified.
229 Q Yūsuf 12:21.
230 Al-Niffarī, al-Mawāqif wa-l-mukhāṭabāt, “Mawqif al-kibriyāʾ,” 4.
231 Q Baqarah 2:255.
232 A reference to Q Yūsuf 12:21.
233 Q Najm 53:8.
234 Q Baqarah 2:267.
235 Ascribed to al-Shāfiʿī, Dīwān, 157.
236 Q Āl ʿImrān 3:97.
237 Q Tawbah 9:104.
238 I have been unable to trace this statement in Ibn al-ʿArabi’s best-known works, the Futūḥāt and the Fuṣūṣ.
239 This is a reference to the extra-Qurʾanic divine saying “I was a hidden treasure, and I loved to be known, so I created creation
and they came to know Me through Me.” Al-ʿAjlūnī, Kashf al-khafāʾ, 2:155–56.
240 Q Baqarah 2:267.
241 Q Fātiḥah 1:1.
242 Q Āl ʿImrān 3:4.
243 Q Āl ʿImrān 3:8.
244 A reference to Q Yūsuf 12:21.
245 Muslim, Ṣaḥīḥ, “Ṣalāt al-Musāfirīn wa-qaṣruhā,” #1848.
246 Q Nisāʾ 4:78.
247 Q Āl ʿImrān 3:9.
248 Q Āl ʿImrān 3:9.
249 Q Taghābun 64:9.
250 An allusion to Q Shūrā 42:47.
251 For a detailed discussion of the bridge over one of the valleys of hell, see Hamza Yusuf’s “Death, Dying, and the Afterlife in the
Quran” in The Study Quran, 1819–55.
252 For this and the quotation later in the paragraph see n. 36.
253 A well-known Arabic proverb.
254 Ibn al-ʿArabī ascribes this verse to al-Basṭāmī. See Ibn al-ʿArabī, Futūḥāt, 1:745–46.
255 Q Nisāʾ 4:145.
256 Muslim, Ṣaḥīḥ, “al-Īmān,” #477.
257 Al-Bukhārī, Ṣaḥīḥ, “al-Tawḥīd,” #7511.
258 Q Āl ʿImrān 3:18.
259 Q Māʾidah 5:42.
260 Q Jinn 72:15.
261 Al-Tilimsānī cites this verse in Sharḥ Mawāqif, 378–79; Sharḥ Manāzil, 2:252.
262 Q Hūd 11:123.
263 Q Burūj 85:20.
264 Q Āl ʿImrān 3:26.
265 Q Fātiḥah 1:3.
266 Q Fātiḥah 1:3. Both variants (mālik, owner, and malik, king) are traced back to the Prophet and are used in standard Qurʾanic
recitations.
267 Al-Bukhārī, Ṣaḥīḥ, “al-Wikālah,” #2349.
268 The Prophet said this to his Companions who sought to retaliate against an uncouth Bedouin who rudely requested the blessed
Prophet to repay his loan. In response, the Prophet said, “Let him be, for the one who has a rightful due has the right to speak.”
269 The one who “arrives” is probably an allusion to the axial saint who, after his first journey “toward” the Essence in which he
witnesses the disclosures of the names, gazes at the disclosing names in divinis and journeys back to the realm of forms. When the
axial saint sets out on the third journey, which is his descent to the stages of those beneath him, he is free from states, aspirations, and
ignorance of any kind, including the ignorance of the recognizers who are overcome by states or who deny a name that is contrary to
the one they are witnessing.
270 This is probably an allusion to wayfarers on the first journey who experience the luminous disclosures of divine names as they
travel toward annihilation in the Essence.
271 Q Aḥzāb 33:4.
272 Q Āl ʿImrān 3:26.
273 Al-Niffarī, al-Mawāqif wa-l-mukhāṭabāt, “Mawqif al-ʿizz,” 1.
274 Q Āl ʿImrān 3:26.
275 Q Nabaʾ 78:26.
276 Al-Qushayrī attributes this statement to al-Shiblī. See al-Qushayrī, Risālah, 280.
277 Al-Qushayrī, Risālah, 444.
278 A grammatically modified quotation of Q Mulk 67:15.
279 Ibn al-Abbār ascribes this verse to al-Ḥasan ibn Muḥammad al-Ṣabbāḥ al-Zaʿfarānī. See Ibn al-Abbār, Muʿjam aṣḥāb al-qāḍī
Abī ʿAlī l-Ṣafadī, 84.
280 The phrase is worded differently in the Mawāqif; see al-Niffarī, al-Mawāqif wa-l-mukhāṭabāt, “Mawqif al-fiqh wa-qalb al-
ʿayn,” 71.
281 Q Insān 76:1.
282 In Abbasid love poetry, the name ʿAlwah often denoted the beloved or was used as a symbol of love.
283 Al-Tilimsānī, Dīwān, 215.
284 Q Āl ʿImrān 3:55.
285 Q Anʿām 6:57 and elsewhere.
286 Q Mumtaḥana 60:10.
287 This saying is based on a prophetic tradition cited in al-Bukhārī, Ṣaḥīḥ, “al-Iʿtiṣām bi-l-kitāb wa-l-sunnah,” #7438. This saying
was frequently quoted in legal discussions over demarcating the boundaries of Islamic legal pluralism. For a succinct discussion, see
Rabb, “Ijtihād.”
288 Q Zumar 39:3.
289 In this context, “God’s folk” refers to the gnostics or recognizers who affirm the multiple expressions of truth as disclosures of
divine names.
290 Human actions are categorized into five distinct legal categories in Islamic law: obligatory, recommended, permitted,
discouraged, and forbidden.
291 Q Anʿām 6:139.
292 Q Shūrā 42:40.
293 Q Raʿd 13:27.
294 Q Āl ʿImrān 3:150.
295 Q ʿAbasa 80:4.
296 Al-Bukhārī, Ṣaḥīḥ, “al-Jihād,” #3063.
297 Q Āl ʿImrān 3:126.
298 Al-Munāwī, al-Kawākib al-durriyyah fi tarājim al-sādah al-ṣūfiyyah, 2:46–47.
299 The litany is a daily devotion that is individually and collectively practiced by Sufis at specific times. The Sufi disciple is
instructed by their master to practice the litany in the same way as a doctor may prescribe a daily medication to their patient.
300 Al-Tirmidhī, Sunan, “Tafsīr al-Qurʾan,” #3256.
301 Q Āl ʿImrān 3:156.
302 See n. 91.
303 A reference to Q Ḥijr 15:29.
304 Q Āl ʿImrān 3:156.
305 The author seems to suggest here that illusory life could be from the Death-Giver because it is not life at all, while successive
deaths could be from the Life-Giver because they are successive and have motion, which are characteristics of life.
306 Q Āl ʿImrān 3:173. See Khalil’s “Ibn al-ʿArabī on the Circle of Trusteeship and the Divine Name al-Wakīl,” and “Ibn al-ʿArabī
and the Sufis on the Virtue of Tawakkul (Trust in God).”
307 Q Muzzammil 73:9.
308 In al-Tilimsānī’s spiritual hierarchy, the axial saint is above the one who arrives at the station of halting. While the latter
experiences annihilation (fanāʾ) and thereby completes the first journey to God, the former experiences subsistence (baqāʾ) and
thereby completes the second journey in God.
309 The “world of means” denotes workaday life where one interacts with God indirectly through causes instead of relying purely
on Him for direct sustenance. For example, a person may seek to earn a livelihood by means of a job. The job itself is not the true
source of one’s livelihood. Rather, the job is a secondary cause through which one interacts with God’s name the Provider.
310 An allusion to Q Aḥzāb 33:4.
311 Q Nisāʾ 4:1.
312 Q Ṭā Hā 20:7.
313 Q Mujādilah 58:7.
314 Q Sabaʾ 34:3.
315 Al-Bukhārī, Ṣaḥīḥ, “al-Īmān,” #540; Muslim, Ṣaḥīḥ, “al-Īmān,” #102.
316 Al-Niffarī, al-Mawāqif wa-l-mukhāṭabāt, “Mawqif al-qurb,” 2.
317 Al-Muḥāsibī, al-Riʿāyah li-ḥuqūq Allāh, 45–55.
318 Al-Qushāyrī, Risālah, 57–85.
319 Observing courtesy or proper conduct (adab) with God is a major theme in Sufi moral psychology. It involves both outward
manners of the body, such as posture in sitting, and inward inclinations of the heart, such as controlling one’s base thoughts.
320 Al-Tilimsānī presumably means responsibilities toward God, society, family, and oneself.
321 See n. 111; also n. 67.
322 Q Nisāʾ 4:6.
323 Q Nisāʾ 4:86.
324 Q Nisāʾ 4:6.
325 Q Anʿām 6:96.
326 Muslim theologians generally hold that the main purpose of a prophetic miracle is to prove the veracity and divine origin of the
prophet’s revelation. In contrast to such supernatural feats that pose a challenge to those who reject the prophets, saintly miracles are
gifts from God (lit. karāmah), and their function is not necessarily to prove the sainthood of a holy person.
327 The Arabic text has a double negative and literally reads: “If my hand does not go into the fire and if I do not feel pain, then I
am not a Friend of God.”
328 Also cited by author in Sharḥ Manāzil al-sāʾirīn, 517; Sharḥ Fuṣūṣ al-ḥikam, 235.
329 Q Nisāʾ 4:33.
330 Q Āl ʿImrān 3:18.
331 Q Āl ʿImrān 3:18.
332 Q Baqarah 2:165.
333 Al-Bukhārī, Ṣaḥīḥ, “al-Janāʾiz,” #1382.
334 In al-Tilimsānī’s spiritual hierarchy, the Pole, or axial saint, is one who attains not only the end of the first journey of
annihilation in God, but also the second journey of subsistence in God. The supreme axial saint (lit. “Pole of Poles”) here is thus the
fully realized saint who completes the third journey back to this world of forms through the stages and stations of descent of those
beneath him. See §§14.9–10.
335 Q Nisāʾ 4:64.
336 For a relevant discussion, see Chittick, “The Metaphysical Roots of War and Peace,” 277–90.
337 Q Raʿd 13:27.
338 Al-Bukhārī, Ṣaḥīḥ, “al-Jihād,” #3002.
339 Q Hūd 11:118, with an interjection from Yūsuf 12:21.
340 Q Hūd 11:119.
341 Q Yūsuf 12:108.
342 Q Shūrā 42:53.
343 Ibn al-ʿArabī, al-ʿAbādilah, 43.
344 Ibn al-ʿArabī, Laṭāʾif al-asrār, 49.
345 Q Nisāʾ 4:85.
346 In Qurʾanic imagery, God inscribes His knowledge of all things from the beginning of creation to the Day of Judgment on the
Preserved Tablet. For more on the cosmological significance of the Pen and the Preserved Tablet, see n. 91.
347 Al-Tilimsānī cites this in Sharḥ Manāzil al-sāʾirīn, 288.
348 Q Nisāʾ 4:87.
349 See n. 142.
350 Al-Tilimsānī, Dīwān, 69.
351 Q Nisāʾ 4:147.
352 For studies on gratitude in Islamic ethics and Sufi moral psychology, see Khalil, “The Embodiment of Gratitude (Shukr) in Sufi
Ethics,” “The Dialectic of Gratitude (Shukr) in the Non-Dualism of Ibn al-ʿArabī,” and “On Cultivating Gratitude (Shukr) in Sufi
Virtue Ethics.”
353 The spiritual retreat (khulwah) is a Sufi practice of seclusion in which the disciple withdraws temporarily from the world for a
period of solitude and invocation of God. The retreat typically lasts three to forty days, under the supervision of a master. According
to his biographers, al-Tilimsānī performed forty forty-day retreats in the mountains of Anatolia during his period of training under
Ṣadr al-Dīn al-Qūnawī in Konya.
354 Q Nisāʾ 4:149.
355 Q Nisāʾ 4:48.
356 Unidentified.
357 Al-Niffarī, al-Mawāqif wa-l-mukhāṭabāt, mukhāṭabah #15, 166.
358 Q Anʿām 6:14.
359 Q Anbiyāʾ 21:30.
360 Unidentified reference to Ibn al-ʿArabī. This passage is also quoted in al-Tilimsānī, Sharḥ Fuṣūṣ, 69.
361 Q Nūr 24:35.
362 Q Ḥadīd 57:3.
363 Ibn al-ʿArabī, Futūḥāt, 1:305.
364 Q Anʿām 6:18.
365 Al-Bukhārī, Ṣaḥīḥ, “Badʾ al-khalq,” #3230.
366 Q Baqarah 2:279.
367 Al-Tirmidhī, Sunan, “Tafsīr al-Qurʾan,” #3256.
368 See n. 305.
369 Q Anʿām 6:65.
370 Q Māʾidah 5:120.
371 Al-Bukhārī, Ṣaḥīḥ, “al-Riqāq,” #6615.
372 In Islamic law, the act of ritual ablution is normally performed with the intention of removing ḥadath, or impurity, in order to
perform the canonical prayer. Here, al-Tilimsānī is playing on the double meaning of the word ḥadath, which also means temporal
origination, to suggest that the real intention of the act of ritual ablution is to purify the heart from its attachment to the ephemeral
realm of other-than-God.
373 Q Baqarah 2:117.
374 Al-Tirmidhī, Jāmiʿ, “Tafsīr al-Qurʾān,” #1372.
375 This verse is Q Ghāfir 40:20, and is not in Surah 6, al-Anʿām, as the author states in the Arabic text.
376 Q Naml 27:78. The phrase also occurs at Yūnus 10:93 and Jāthiyah 45:17.
377 Al-Tirmidhī, Jāmiʿ, “al-Aḥkām ʿan rasūl Allāh,” #1322.
378 Q Anʿām 6:139.
379 Al-Munāwī, Fayḍ al-Qadīr, 3:189.
380 Proverbs 21:1–9.
381 Q Anbiyāʾ 21:47.
382 Aḥmad, Musnad, #18289.
383 Q Anʿām 6:95.
384 Q Anʿām 6:96.
385 Q Anʿām 6:95.
386 Q Dhāriyāt 51:22.
387 Q Anʿām 6:103.
388 Q Aʿrāf 7:29–30.
389 Q Qāf 50:15.
390 Al-Bukhārī, Ṣaḥīḥ, “Badʾ al-khalq,” #3227, with slightly different wording.
391 The author here is playing on the Arabic grammatical terms for subject and predicate, mubtadaʾ and khabar. The latter also
literally means “report.”
392 Q Aʿrāf 7:178.
393 Q Fātiḥah 1:5.
394 Q Hūd 11:112.
395 Al-Bukhārī, Ṣaḥīḥ, “al-Riqāq,” #6581.
396 Ibn Kathīr, al-Bidāyah wa-l-nihāyah, 3:31.
397 Muslim, Ṣaḥīḥ, al-Ṣalāt, #1118.
398 Q Aʿrāf 7:178.
399 Q Aʿrāf 7:54; Muʾminūn 23:14.

400 The lām (‫ )ل‬and the alif (‫ )ا‬are distinct letters. However, when brought together they merge to become a single orthographic

entity (‫)ﻻ‬. The author uses this image to illustrate how knowledge of God renders “all opposites compatible” because it enables the
knower to recognize divine unity behind the veil of multiplicity. I cannot find these verses in al-Tilimsānīʾs Dīwān.
401 Q Muʾminūn 23:53.
402 I cannot find these verses in al-Tilimsānīʾs Dīwān.
403 Q Anfāl 8:9.
404 Q Āl ʿImrān 3:126.
405 Q Yūnus 10:107.
406 A reference to Q Yūnus 10:26.
407 Q Baqarah 2:212.
408 See n. 254.
409 Q Yūnus 10:107.
410 Q Hūd 11:123.
411 Abū Nuwās, Dīwān, 383.
412 Q Hūd 11:66.
413 Al-Ghazālī, Iḥyāʾ ʿulūm al-dīn, “al-Tawḥīd wa-l-Tawakkul,” 8:244. See Ormsby, Ghazālī: The Revival of Islam, 73, 132.
414 Q Hūd 11:57.
415 Q Anʿām 6:104.
416 It should be noted here that al-Tilimsānī is stating that God in Himself is existence pure and simple. His immutable self-
subsistence necessitates the outward manifestation of the cosmos, or the existence of other-than-God.
417 Q Hūd 11:73.
418 It is unclear based on the available manuscripts whether the verse should be read as fāzin bi-ifnāʾihi or fānin bi-afnāʾihi. I cannot
confirm if the scribes corrupted the text by changing the nūn of fānin to zayn, fāzin. The first reading, fāzin bi-ifnāʾihi gives the
awkward meaning of “Immutable, yet obtaining his surroundings” or “achieving an ability to cause annihilation.” My translation is
based on the reading of fānin bi-afnāʾihi.
419 These lines are ascribed to the early Sufi al-Ḥakīm al-Tirmidhī.
420 Words reported by the Prophet on the Day of the Pledge, when the companions swore allegiance to the Prophet prior to
signing the Treaty of Ḥudaybiyyah. The “hand of God” is also mentioned in Q Fatḥ 48:10 and may be read as an allusion to the
Prophet’s hand becoming God’s. See Nasāʾī, Sunan, “al-Ihbās,” #3624.
421 Q Fatḥ 48:10.
422 Q Nisāʾ 4:80.
423 These verses are not found in al-Tilimsānī’s Dīwān.
424 Q Hūd 11:90.
425 Q Māʾidah 5:54.
426 Al-ʿAjlūnī cites a tradition with similar wording in Kashf al-khafāʾ, 2:156. This divine saying serves as a foundation for Sufi
metaphysical discussions on cosmogony.
427 Q Hūd 11:102.
428 Ibn Maʿdīkarib, Dīwān, 136.
429 Al-Bukhārī, Ṣaḥīḥ, “Tafsīr al-Qurʾan,” #4732.
430 See n. 254.
431 Q Hūd 11:107.
432 Q Yūsuf 12:64.
433 The author here is referring to the influential teachings of the third/ninth- or fourth/tenth-century group of anonymous
Basran Muslim philosophers known as the Brethren of Purity (Ikhwān al-ṣafāʾ). For an introduction to their teachings on substance
and accident, see Netton, Muslim Neoplatonists: An Introduction to the Thought of the Brethren of Purity, 22–27.
434 Q Yūsuf 12:76.
435 Al-Bukhārī, Ṣaḥīḥ, “al-Riqāq,” #6580.
436 In Ibn al-ʿArabī and al-Tilimsānī’s spiritual hierarchy of the friends of God, the axial saint or Pole is the supreme saint at the
spiritual center of the universe. He has two Leaders, or Imams, beneath him, whose function is to ensure the world’s equilibrium.
The latter each have two Pegs beneath them, who in turn each have two Chiefs beneath them. See Chodkiewicz, Seal of the Saints:
Prophethood and Sainthood in the Doctrine of Ibn ʿArabī, 93–96.
437 Q Raʿd 13:2.
438 Q Aʿrāf 7:54.
439 See n. 99.
440 Q Fātiḥah 1:1.
441 Al-Tilimsānī is referring to Surah 167 of Ibn al-ʿArabī’s Futūḥāt. For an annotated translation, see Ibn al-ʿArabī, The Alchemy of
Human Happiness, trans. Hirtenstein.
442 For an excellent study on selfhood in Islamic thought, see Faruque, Sculpting the Self: Islam, Selfhood, and Human Flourishing.
443 Q Raʿd 13:16.
444 Q Hūd 11:119.
445 Q Anʿām 6:18.
446 Q Raʿd 13:9.
447 The traces (sing. athar) are marks, properties, or signs of divine names.
448 Q Raʿd 13:9.
449 Q Anʿām 6:103.
450 Al-Tilimsānī, Dīwān, 77.
451 Q Ṭūr 52:43.
452 See n. 156.
453 Q Raʿd 13:34.
454 Q Insān 76:11.
455 Q Naḥl 16:81.
456 Q Baqarah 2:165.
457 Al-Ḥākim, al-Mustadrak, 2:154.
458 Muslim, Ṣaḥīḥ, al-Ṣalāt, #1118.
459 I have not found a biographical reference to this figure.
460 Q Ibrāhīm 14:11.
461 Q Baqarah 2:245.
462 This quote is not found in the Futūḥāt or the Fuṣūṣ.
463 Q Ṭā Hā 20:50.
464 Q Ṭā Hā 20:50.
465 Q Naḥl 16:91.
466 Q Ḥadīd 57:28.
467 Q Baqarah 2:261.
468 Q Isrāʾ 17:70.
469 According to Ibn al-ʿArabī and his students, Adam is God’s representative on earth and the angels’ teacher because he reflects
His all-comprehensive name Allāh and knows “all the names” (Q Baqarah 2:31). The true child of Adam, moreover, is the axial saint
who acts as God’s representative by inheriting Adam’s knowledge of all the names and reflecting the all-comprehensive name Allāh.
470 Q Yā Sīn 36:38.
471 For a discussion of the distortion of scriptures, see commentary on Q Baqarah 2:75 in The Study Quran.
472 Q Najm 53:3–4.
473 Q Nisāʾ 4:65.
474 Q Kahf 18:45.
475 Q Insān 76:1.
476 Q Maryam 19:67.
477 Q Fuṣṣilat 41:11–12.
478 Q Maryam 19:13.
479 Al-Bukhārī, Ṣaḥīḥ, “al-Adab,” #6066.
480 Al-Bukhārī, Ṣaḥīḥ, “al-Adab,” #6055.
481 Al-Haythamī, Majmaʿ al-zawāʾid wa-manbaʿ al-fawāʾid, 8:21.
482 Q Nabaʾ 78:26.
483 Q Maryam 19:40.
484 Q Ḥadīd 57:7.
485 See n. 66.
486 Q Ṭā Hā 20:73.
487 Muslim, Ṣaḥīḥ, “Alfāz min al-adab,” #6003.
488 In other words, the intended meaning of this prophetic tradition is “Do not cure the everlasting aeon! For God is the aeon’s
everlastingness.”
489 Q Tawbah 9:42.
490 Q Fāṭir 35:22.
491 There seems to be a scribal error in all the manuscripts. The people of unveiling or direct tasting is likely what is meant.
492 See n. 142.
493 Q Ṭā Hā 20:50.
494 Sections 91.3–4 illustrate God’s all-encompassing giving because He not only gives, but also gives things their ability to receive.
God’s giving is also reflected in the human act of giving names to things. This is equated with the Clear Book, which the Qurʾan
describes as a registry that stores God’s knowledge of all things in the heavens and earth (Q Hūd 11:6, Yūnus 10:61, and elsewhere).
By equating human beings with the Clear Book, al-Ṭilmsānī drives home the point that part of God’s all-pervasive giving is the
human act of giving things their names.
495 Q Ṭā Hā 20:82.
496 Q Muddaththir 74:56.
497 Q Muddaththir 74:56.
498 A grammatically modified quotation of Q Ṭā Hā 20:82.
499 Abū Nuwās, Dīwān, 469.
500 Q Anbiyāʾ 21:30.
501 For a similarly worded report, see al-Bukhārī, Ṣaḥīḥ, “Badʾ al-khalq,” #3227.
502 “He is now as He ever was” is a Sufi proclamation in response to the Prophetic Saying “God was, and there was nothing with
Him.” See n. 66.
503 Q Zumar 39:68.
504 Q Anbiyāʾ 21:30.
505 Q Ḥajj 22:7.
506 Al-Bukhārī, Ṣaḥīḥ, “al-Tahajjud,” #1153.
507 In Islam, sleep is often described as the “sister of death.” This is based on a saying ascribed to the Prophet: “Sleep is the sister of
death, and the inhabitants of the Garden do not sleep.” Ibn ʿAdī, al-Kāmil fī ḍuʿafāʾ al-rijāl, 5:363.
508 Q Ḥajj 22:6.
509 Al-Bukhārī, Ṣaḥīḥ, “Manāqib al-Anṣār,” #3889.
510 Q Ḥadīd 57:3.
511 For a survey of the problem of natural universals in Islamic philosophy, see Izutsu, “The Problem of Quiddity and Natural
Universal in Islamic Metaphysics”; see also Faruque, “Mullā Ṣadrā on the Problem of Natural Universals.”
512 This verse is in fact Q Anfāl 8:40; the author has confused it with Ḥajj 22:78, which contains a similar passage.
513 Q Jāthiyah 45:19.
514 Q Nūr 24:21.
515 Q Najm 53:32.
516 Q Nūr 24:25.
517 Q Nūr 24:39.
518 Q Āl ʿImrān 3:57.
519 Q Nūr 24:35.
520 Q Nūr 24:25.
521 Q Furqān 25:2.
522 Q Yūsuf 12:21.
523 Q Shuʿarāʾ 26:80.
524 Q Naml 27:40.
525 Q Ḥajj 22:18.
526 A grammatically modified quotation of Q Isrāʾ 17:70.
527 The recognizer’s journey through the disclosures of divine names gradually causes him to pass away in the divine Essence, at
which point he realizes that only God is real. He no longer ascribes any deeds or agency to himself, and thus his “deeds come to a
halt.” Moreover, his “hope is cut off” since only God’s existence is real and necessary and there is thus nothing to hope for. His unitive
vision of things is nondelimited and cannot be compared to anything since God has no opposite.
528 Al-Jīlānī, Dīwān, 79.
529 Q Qaṣaṣ 28:77.
530 Al-Bukhārī, Ṣaḥīḥ, “Badʾ al-khalq,” #3230.
531 Q Rūm 30:27.
532 Q Nūr 24:40.
533 Q Rūm 30:27.
534 Q Jāthiyah 45:13.
535 Q Aʿrāf 7:29.
536 Q Aḥzāb 33:33.
537 Q Sabaʾ 34:26.
538 Q Sabaʾ 34:48.
539 The naturalists (ṭabīʿiyyūn) are deistic philosophers who hold that bodies are what they are by virtue of their natural
constituents, which are the four humors.
540 Q Fāṭir 35:30.
541 Q Ghāfir 40:3.
542 The “faculty of perception” is a reference to the human heart.
543 Q Ghāfir 40:3.
544 Q Ḥadīd 57:21.
545 Q Ghāfir 40:15.
546 Q Anʿām 6:18.
547 For the recognizers, lordship and servanthood are correlative levels. While lowliness and abasement are qualities of
servanthood, they also allow for the Lord’s qualities of exaltedness and elevation to manifest. Given the interdependence of lordship
and servanthood, the recognizer sees both within each other. The Lord thus descends to the level of servanthood and proclaims, “I
was sick, but you did not visit Me,” while the servant ascends to the level of lordship by becoming the “hearing with which the Lord
hears.”
548 Q Ghāfir 40:15.
549 Q Ḥujurāt 49:3.
550 Q Dhāriyāt 51:58.
551 Q Dhāriyāt 51:58.
552 Q Anʿām 6:18.
553 Q Anʿām 6:149.
554 Unidentified.
555 Aḥmad, Musnad, #13252.
556 Q Ṭūr 52:28.
557 Q Najm 53:48.
558 Q Raḥmān 55:27.
559 Sufis often divide the names of God into the realm of majesty, which includes names of rigor and transcendence, and the realm
of beauty, which includes names of mercy and proximity. The realm of perfection denotes the combination of both names of majesty
and beauty.
560 Q Raḥmān 55:27.
561 Q Ḥadīd 57:3.
562 Q Ḥadīd 57:3.
563 Q Ḥadīd 57:3.
564 Q Anʿām 6:103.
565 Q Ḥadīd 57:3.
566 Al-Tilimsānī does not directly cite the verse that contains this name here. It is Q Ḥashr 59:23. The same verse provides the next
five names; the relevant section for this chapter is cited at §128.1.
567 Q Ḥashr 59:23.
568 Q Ḥashr 59:23.
569 Q Zukhruf 43:68.
570 Q Aḥzāb 33:23.
571 Q Ḥashr 59:23.
572 Q Ḥashr 59:23.
573 A reference to Jesus.
574 The name appears in Q Ḥashr 59:23 again, immediately after «The Mighty, the All-Dominating» as cited in §131.1.
575 Q Ḥashr 59:24.
576 Q Anʿām 6:102.
577 Q Anʿām 6:73.
578 Q Ḥashr 59:24.
579 Q Ḥashr 59:24.
580 Q Jumuʿah 62:11.
581 Q Mulk 67:24.
582 Q Maʿārij 70:3–4.
583 A reference to the Prophet’s miʿrāj, or ascension through the seven heavens to the divine presence.
584 Q Jinn 72:26.
585 Q Jinn 72:28.
586 Q Mulk 67:14.
587 Q Burūj 85:12.
588 Q Ikhlāṣ 112:1.
589 It is Q Ikhlāṣ 112:2.
590 Q Aḥzāb 33:4.
591 Q Fātiḥah 1:1.
 Glossary
Abū Madyan Shuʿayb (d. 594/1198) influential renunciant saint and
forerunner of Sufism in North Africa.
Abū Yazīd al-Basṭāmī (d. ca. 235/849) prominent ecstatic Persian Sufi and
expositor of the Sufi notion of annihilation in God.
Ahl al-Ḥadīth an early network of Sunni Hadith transmitters that first
appeared in the second/eighth century, who largely rejected rationalistic
forms of Islamic theology and Ibn al-ʿArabī’s mystical teachings, and
emphasized a tradition-based approach to law and creed.
Akbarī Sufism an influential school of medieval Sufism inspired by the
teachings of the “greatest shaykh” (al-shaykh al-akbar), Muḥyī l-Dīn ibn
al-ʿArabī (d. 638/1240).
ʿAmr ibn Maʿdīkarib (d. 21/642) famous early Arab poet.
al-Bayhaqī, Abū Bakr (d. 458/1066) Shāfiʿī jurist, Ashʿarī theologian, and
Hadith scholar from Khorasan.
Brethren of Purity an anonymous group of fourth-/tenth-century authors from
Basra who wrote a collection of medieval epistles on the sciences,
cosmology, philosophy, and mysticism.
al-Ḍaḥḥāk ibn Muzāḥim (d. 105/723) a famous early Qurʾan exegete among
the generation of Followers of the Companions.
Dajjāl a false Messiah who, according to Islamic eschatology, appears at the
end of time and wreaks havoc on earth until he is finally killed by Jesus. In
Muslim belief, Jesus was not crucified but taken up to heaven, and will
return to live out his life and defeat Dajjāl.
al-Farghānī, Saʿīd al-dīn (d. 699/1300) a close friend and fellow classmate of
al-Tilimsānī and a fellow pupil of Ṣadr al-Dīn al-Qūnawī who authored an
important commentary on Ibn al-Fāriḍ’s Poem on Wayfaring.
al-Ghazālī, Abū Ḥāmid (d. 505/1111) one of the most prominent theologians,
philosophers, and Sufis in the Islamic tradition.
Ibn ʿAbbās, ʿAbd Allāh (d. ca. 68/687) early scholar of the Qurʾan and a cousin
of the Prophet Muḥammad.
Ibn al-Aʿrābī (d. 231/845) early philologist, grammarian, genealogist, and
compiler of Arabic poetry from Kufa.
Ibn al-Fāriḍ, ʿUmar (d. 632/1234) famous Arab Sufi poet whose Poem on
Wayfaring was taught by al-Qūnawī and commented upon by al-Tilimsānī
and al-Farghānī.
Ibn al-ʿArabī, Muḥyī l-Dīn (d. 638/1240) highly influential and controversial
Sufi from Murcia known as the “greatest shaykh.”
Ibn Barrajān, Abū l-Ḥakam (d. 536/1141) Sufi, Qurʾan commentator, Hadith
scholar, and theologian from Seville.
Ibn Hūd (d. 699/1300) an Andalusī disciple of the nondualist Sufi philosopher
Ibn Sabʿīn.
Ibn Sabʿīn (d. 669/1270) an Andalusī nondualist Sufi who wrote a number of
Sufi and philosophical works and became the master of the famous Sufi
poet al-Shushtarī (d. 668/1269).
al-Junayd, Abū l-Qāsim (d. 298/910) a central figure of early Baghdad Sufism
who is celebrated as a master of the exoteric and esoteric sciences.
al-Kāmil Muḥammad ibn Ayyūb (d. 635/1237) fifth Ayyubid sultan, who
reigned and died in Damascus.
Labīd (d. 41/661) early Arab poet who converted to Islam and authored one
of the celebrated “suspended odes” that were hung at the Kaaba in Mecca.
Melissus (d. 430 BC ) an important representative of the ancient Eleatic school
of philosophy. Zeno and Parmenides were also members of this school.
al-Muḥāsibī, Ḥārith (d. 243/857) a major Sufi moral psychologist whose work
was very influential for the Sufi ethical tradition.
Musaylimah al-Kadhdhāb Musaylimah the Liar. A false prophet who claimed
prophethood in first-/seventh-century Arabia.
al-Mutanabbī, Abū l-Ṭayyib (d. 354/965) Abbasid poet who is often regarded
as the greatest poet of the Arabic language.
al-Niffarī, Muḥammad ibn ʿAbd al-Jabbār (d. ca. 354/965) early Iraqi Sufi who
authored The Book of Haltings, which was influential to al-Tilimsānī.
Parmenides (d. ca. 450 BC ) major pre-Socratic philosopher from Elea.
al-Qūnawī, Ṣadr al-Dīn Muḥammad ibn Isḥāq (d. 673/1274) the foremost
disciple of Ibn al-ʿArabī, who philosophically systematized the thought of
his master and trained a number of leading Akbarī Sufis, including al-
Tilimsānī.
al-Rabīʿ ibn Anas (d. 139/757) a Follower (a member of the second
generation of Muslims), Qurʾan exegete, and Hadith scholar from Basra.
Zayn al-ʿĀbidīn (d. 95/713) son of al-Ḥusayn ibn ʿAlī and great-grandson of
the Prophet Muḥammad.
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Al-Tilimsānī, ʿAfīf al-Dīn. Sharḥ Manāzil al-sāʾirīn ilā l-ḥaqq al-mubīn. Edited
by ʿĀṣim Ibrāhīm al-Kayyālī. Beirut: Kitāb Nāshirūn, 2013.
Al-Tilimsānī, ʿAfīf al-Dīn. Sharḥ Manāzil al-sāʾirīn ilā l-ḥaqq al-mubīn. Tunis:
Dār al-Turkī li-l-Nashr, 1989.
Al-Tilimsānī, ʿAfīf al-Dīn. Sharḥ Mawāqif al-Niffarī Muḥammad ibn ʿAbd al-
Jabbār ibn al-Ḥasan. Beirut: Dār al-Kutub al-ʿIlmiyyah, 2007.
Al-Tilimsānī, ʿAfīf al-Dīn. Sharḥ Mawāqif al-Niffarī. Edited by Jamāl al-
Marzūqī. Cairo: al-Hayʾah al-Miṣriyyah al-ʿĀmmah li-l-Kitāb, 2000.
Al-Tirmidhī, Abū ʿĪsā Muḥammad. Sunan. 2 vols. Vaduz, Lichtenstein:
Thesaurus Islamicus Foundation, 2000.
Todd, Richard. The Sufi Doctrine of Man: Ṣadr al-Dīn al-Qūnawī’s Metaphysical
Anthropology. Leiden, Netherlands: Brill, 2014.
Yaḥyā, ʿUthmān. Muʾallafāt Ibn ʿArabī: tārīkhihā wa-taṣnīfihā. Edited by
Aḥmad Muḥammad al-Ṭayyib. Cairo: al-Hayʾah al-Miṣriyyah al-ʿĀmmah
li-l-Kitāb, 2001.
 Further Reading
Ali, Mukhtar H. Philosophical Sufism: An Introduction to the School of Ibn al-
ʿArabī. New York: Routledge, 2022.
Cornell, Vincent. Realm of the Saint: Power and Authority in Moroccan Sufism.
Austin: University of Texas Press, 1998.
Dagli, Caner. Ibn al-ʿArabī and Islamic Intellectual Culture: From Mysticism to
Philosophy. New York: Routledge, 2016.
Al-Ghazālī, Abū Ḥāmid. Moderation in Belief. Translated by Aladdin Yaqub.
Chicago: University of Chicago Press, 2017.
Al-Ghazālī, Abū Ḥāmid. Al-Maqṣad al-Asnā fī Sharḥ Asmāʾ Allāh al-Ḥusnā.
Translated by David Burrell and Nazih Daher. Cambridge: Islamic Texts
Society, 1995.
Gimaret, Daniel. Les noms divins en Islam: Exégèse lexicographique et
théologique. Paris: Cerf, 1990.
Ibn al-ʿArabī, Muḥyī l-Dīn. Le secret des noms de Dieu. Edited and translated by
Pablo Beneito and Nassim Motebassem. Beirut: Dār al-Fikr, 2010.
Lala, Ismail. Knowing God: Ibn ʿArabī and ʿAbd al-Razzāq al-Qāshānī’s
Metaphysics of the Divine. Leiden, Netherlands: Brill, 2020.
Ridgeon, Lloyd, ed. Routledge Handbook on Sufism. London: Routledge, 2020.
Al-Samʿānī, Aḥmad. The Repose of the Spirits: A Sufi Commentary on the Divine
Names. Translated by William C. Chittick. Albany: State University of
New York Press, 2019.
Schmidtke, Sabine, ed. The Oxford Handbook of Islamic Theology. Oxford:
Oxford University Press, 2018.
 Index of Qurʾanic Verses
Section numbers marked with * indicate the reference is a paraphrase or
allusion rather than a literal quotation.

Surah Verse Section(s)

1 Fātiḥah 1 §3.1, §3.6, §3.7, §38.5, §79.2, §144.1
1–2 §2.1, §4.1
1–3 §1.0
3 §5.1, §5.2, §5.3, §43.1
5 §66.1
2 Baqarah 3 §5.5*, §5.6
19 §6.1, §6.2, §6.4
20 §7.1
29 §8.8
30 §17.10
32 §8.1, §9.1
37 §10.1
47 §11.1, §11.2
54 §32.3
78 §12.2
96 §12.1
105 §13.1
107–8 §15.1
115 §16.1
117 §12.1, §17.1, §19.4, §61.5
118 §12.3
124 §18.1
127 §19.1
 129 §20.1
137 §21.1
143 §22.1
163 §23.1
165 §3.5, §7.6, §53.3, §83.2
173 §25.1
186 §26.1, §27.1, §27.2
194 §30.1*
202–3 §28.1
212 §69.5
217 §20.8*
225 §29.1
234 §30.1*
245 §31.1, §32.1, §84.2
247 §3.7
255 §33.1, §34.1, §35.1, §36.1
261 §85.1
267 §37.1, §38.1
279 §60.3
3 Āl ʿImrān 4 §39.1
8 §40.1
9 §41.1
15 §12.4
18 §42.1, §53.1
26 §43.1, §44.1, §45.1
55 §46.1
57 §99.2
97 §37.1, §37.4, §37.5
126 §15.5, §47.4, §68.1
150 §47.1
156 §48.1, §49.1
173 §50.1
4 Nisāʾ 1 §51.1
6 §52.1, §52.3
33 §53.1
48 §58.2
64 §54.1
65 §86.4
78 §40.4
80 §73.4
85 §55.1
86 §52.1
87 §56.1
145 §41.7
147 §57.1
149 §58.1
173 §99.2
5 Māʾidah 3 §11.6
42 §42.1
54 §32.6, §74.2, §74.3
56 §60.3
120 §61.3
6 Anʿām 14 §59.1
18 §60.1, §80.2, §114.1, §118.1
57 §46.1
65 §61.1
73 §133.1
95 §63.1, §63.2, §63.4
96 §52.4, §63.1
102 §133.1
103 §20.6, §64.1, §82.2, §125.1
104 §72.1
116 §12.2
139 §46.3, §62.2
 149 §118.1
7 Aʿrāf 29 §65.2, §107.1
29–30 §65.1
54 §67.2, §79.2
143 §20.9
178 §66.1, §67.1
8 Anfāl 9 §68.1
40 §97.1
9 Tawbah 42 §90.3
104 §37.2
129 §21.1
10 Yūnus 26 §69.5*
36 §12.2
44 §11.3
64 §11.3, §19.4
93 §62.1
107 §69.1, §70.1
11 Hūd 57 §72.1
66 §71.1
73 §73.1
90 §74.1
102 §75.1
107 §76.1
112 §66.2
118–19 §11.7, §54.3
119 §80.2
123 §42.4, §70.5
12 Yūsuf 21 §35.6, §36.2*, §40.3*, §54.3, §102.3
64 §77.1
76 §78.1
108 §54.4
13 Raʿd 2 §79.1, §79.2
 9 §81.1, §82.1
16 §80.1
26 §32.1, §32.9
27 §46.4, §54.2
33 §34.1*
34 §83.1
38 §32.12
14 Ibrāhīm 11 §84.1
15 Ḥijr 29 §48.7*
16 Naḥl 81 §83.2
91 §85.1
17 Isrāʾ 70 §86.1, §104.3*
110 §1.5, §5.9
18 Kahf 39 §7.6
45 §87.1
19 Maryam 13 §88.1
40 §89.1, §89.3
67 §87.2
85 §24.5*
20 Ṭā Hā 5 §35.1
7 §51.1
50 §8.6, §84.3, §91.1
73 §90.1
82 §92.1, §92.3*
21 Anbiyāʾ 30 §59.1, §93.1, §94.1
47 §62.4
69 §25.8
87–88 §27.7
22 Ḥajj 6 §96.1
7 §95.1
18 §104.2
23 Muʾminūn 14 §67.2
 53 §67.5
24 Nūr 21 §98.1
25 §99.1, §101.1
35 §59.3, §100.1
39 §99.2
40 §106.2
25 Furqān 2 §102.1
26 §5.3
70 §25.5
26 Shuʿarāʾ 80 §103.1
27 Naml 40 §104.1
78 §62.1
28 Qaṣaṣ 77 §105.1
29 ʿAnkabūt 20 §28.1
30 Rūm 27 §106.1, §107.1
30 §11.3
40 §25.9*
32 Sajdah 4 §14.1
33 Aḥzāb 4 §8.8, §18.7, §43.10, §50.10*, §144.1
23 §129.1
33 §108.1
34 Sabaʾ 3 §51.1
7 §5.8*
26 §109.1
48 §110.1
35 Fāṭir 30 §111.1
41 §9.7
36 Yā Sīn 4 §11.6
38 §86.3
39 Zumar 3 §46.2
53 §25.1
68 §93.6
40 Ghāfir 3 §112.1, §113.1
15 §114.1, §115.1
16 §5.1
20 §62.1
41 Fuṣṣilat 11–12 §87.3
46 §29.2
42 Shūrā 11 §17.3, §17.4, §17.7, §17.8, §17.9
40 §46.3
47 §41.2*
53 §2.3, §54.4
43 Zukhruf 68 §129.1
45 Jāthiyah 13 §107.1
17 §62.1
19 §97.2
47 Muḥammad 31 §18.3, §18.6, §18.7
48 Fatḥ 10 §73.4
49 Ḥujurāt 3 §116.1
50 Qāf 15 §34.2, §65.2
37 §5.5, §11.9
51 Dhāriyāt 22 §32.9, §63.3
58 §117.1, §118.1
52 Ṭūr 28 §119.1
43 §82.4
53 Najm 3–4 §86.4
8 §36.3
32 §98.1
48 §120.1
55 Raḥmān 15 §12.15
27 §121.1, §122.1
57 Ḥadīd 3 §59.4, §96.1, §123.1, §124.1, §125.1, §126.1
5 §89.2
13 §25.4
 21 §113.1
28 §85.1
58 Mujādilah 7 §51.1
59 Ḥashr 23 §5.1, §128.1, §129.1, §130.1, §131.1
24 §133.1, §134.1, §135.1
60 Mumtaḥanah 10 §46.1
62 Jumuʿah 11 §136.1
64 Taghābun 9 §41.1
65 Ṭalāq 12 §6.2, §30.2, §30.3
67 Mulk 3–4 §8.7, §19.3
4 §17.12
14 §30.1, §140.1
15 §45.7*
19 §31.1, §31.2
24 §137.1
70 Maʿārij 3–4 §138.1
72 Jinn 15 §42.2
26 §139.1
28 §140.1
73 Muzzammil 9 §50.2
74 Muddaththir 56 §92.2, §92.3
76 Insān 1 §45.8, §87.2
11 §83.1
78 Nabaʾ 26 §11.5, §45.1, §88.5
80 ʿAbasa 4 §47.3
85 Burūj 12 §141.1
20 §42.5
104 Humazah 7 §25.8
112 Ikhlāṣ 1 §142.1
1–2 §34.8
 Index of Arabic Verse

Section Poet Lines Meter Rhyme

‫ﻇُُﻬﻮَراﺗِِﻪ‬
§8.7 al-Tilimsānī 3 basīṭ

‫ﻒ‬ ِ
ْ ‫َواﻗ‬
§11.7 attributed to Abū Madyan 1 mukhallaʿ
al-basīṭ

‫ﻒ‬
ُ ‫ٱْﳌ َُﻜﻠ ﱠ‬
§11.8 Ibn al-ʿArabī 1 makhbūn
al-basīṭ

‫ٱْﻋﺘََﻘُﺪوُه‬
§12.1 Ibn al-ʿArabī 1 kamāl

‫َأَﺻﺎﺑَﺎ‬
§12.2 al-Tilimsānī 2 rajaz

‫َﻣَﻜﺎِﻣِﻨِﻪ‬
§14.10 unidentified 1 kamāl

ِ‫َﻋﺎَﱂ‬
§16.1 unidentified 2 sarīʿ

‫َﻋَﺪِد‬
§17.8 unidentified 1 basīṭ

‫َﻋَﺪِد‬
§17.8 unidentified 1 basīṭ

‫ُﻫُﺠﻮُع‬
§19.1 ʿAmr ibn Maʿdīkarib 1 wāfir

‫ٱﻟ ُْﻮُﺟﻮِد‬
§19.5 Ibn al-ʿArabī 1 wāfir

‫َﻏ ْ ِﲑِه‬
§23.5 al-Tilimsānī 3 mutaqārib

‫ٱﻟﺘ ﱠَﻤﺎِم‬
§25.4 al-Mutanabbī 1 wāfir

‫ُﺻﻮَرﺗِﻲ‬
§26.2 Ibn al-Fāriḍ 1 ṭawīl

§26.5 al-Tilimsānī 1 khafīf

 ‫ﻳَﻔَْﻨﻰ‬

‫ٱﻟﱠﺼَﺪى‬
§27.3 al-Mutanabbī 1 ṭawīl

‫ٱ ْ َﻷْﻣُﺮ‬
§27.3 unidentified 1 kamāl

‫ﲬُﺮ‬
§27.3 attributed to al-Ṣāḥib ibn ʿAbbād 1 basīṭ
َْ

‫ٱﻟﱠﺴِﻘﻴِﻢ‬
§28.3 al-Mutanabbī 1 wāfir

‫ُﻋُﻴﻮﻧِﻲ‬
§30.2 al-Tilimsānī 1 ṭawīl

‫ٱﻟ ُْﻮُﺟﻮِد‬
§33.3 Ibn al-ʿArabī 1 wāfir

‫ِﻓﻴِﻪ‬
§33.6 al-Tilimsānī 11 basīṭ

‫َﻓَﺸﻴْﺌَﺎ‬
§34.7 attributed to Shihāb al-Dīn al- 1 ramal
Suhrawardī

‫ِإﻃ َْﺮاﻗَﺎ‬
§35.3 al-Tilimsānī 4 basīṭ

‫َواﻃََﺮﺑَﺎ‬
§35.4 al-Tilimsānī 3 kamāl

‫ﺗََﻐﺎﻧَِﻴﺎ‬
§37.1 attributed to al-Shāfiʿī 1 ṭawīl

‫ﻟِﻠ ِْﻌَﻘﺎِب‬
§41.6 attributed to al-Basṭāmī 2 wāfir

‫ﻒ‬ ِ
ُ ‫ُﳐ َﺎﻟ‬
§42.2 unidentified 1 ṭawīl

‫ﺑِﭑﻟﱡﺬ ِّل‬
§45.7 attributed to al-Ḥasan ibn 1 ṭawīl
Muḥammad al-Ṣabbāḥ al-
Zaʿfarānī
ِ ْ ‫ﺑِﭑ‬
‫ﲰﻲ‬
§45.9 al-Tilimsānī 2 ṭawīl

‫ٱﻟﱠﺮُﺳﻮِل‬
§54.5 Ibn al-ʿArabī 1 mutaqārib
 ‫ٱﻟ ُْﻮُﺟﻮِد‬
§56.5 Ibn al-ʿArabī 1 wāfir

‫ﻇُُﻬﻮَراﺗِِﻪ‬
§56.5 al-Tilimsānī 3 basīṭ

‫َأَراُه‬
§59.4 Ibn al-ʿArabī 2 muḍāriʿ

‫ﻒ‬ ِ
ُ ‫ٱ ْ ُ ْﺘَﻠ‬
§67.3 al-Tilimsānī 2 unidentified

‫ِﻓَﺮُق‬
§67.5 al-Tilimsānī 3 basīṭ

‫ﻟِﻠ ِْﻌَﻘﺎِب‬
§69.7 attributed to al-Basṭāmī 1 wāfir

‫َذاﻛَﺎ‬
§70.6 Abū Nuwās 1 wāfir

‫ِ َﻷﺑ َْﻨﺎﺋِِﻪ‬
§73.3 attributed to al-Ḥakīm al- 5 sarīʿ
Tirmidhī

‫ﺑَْﻌِﻀِﻪ‬
§73.4 unidentified 4 sarīʿ

‫ٱﻟﱠﺴِﻤﻴِﻊ‬
§75.1 ʿAmr ibn Maʿdīkarib 1 wāfir

‫ﻟِﻠ ِْﻌَﻘﺎِب‬
§75.5 attributed to al-Basṭāmī 2 wāfir

‫ُﻣَﻘﻴﱠُﺪ‬
§82.3 al-Tilimsānī 2 ṭawīl

‫َﻏ ْ ِﲑِه‬
§82.6 al-Tilimsānī 2 mutaqārib

‫ٱﻟ ُْﻮُﺟﻮِد‬
§90.5 Ibn al-ʿArabī 1 wāfir

‫ﻳََﺮاﻧِﻲ‬
§92.5 Abū Nuwās 2 ṭawīl

‫َأﺗََﺮﻗ ﱠُﺐ‬
§104.3 ʿAbd al-Qādir al-Jīlānī 1 kamāl

§118.2 unidentified 1 ṭawīl

‫ﺑَﺎِﺷُﻊ‬
 Index of the Names
Allāh, §§1.1–11, §2.1, §2.2, §2.3, §2.5, §3.3, §5.9, §10.4, §15.3, §16.3, §18.4, §20.5, §31.1, §31.3, §31.4,
§33.1, §34.1, §39.1, §40.2, §40.3, §46.5, §47.1, §47.2, §49.1, §49.7, §52.5, §69.2, §69.6, §70.2, §75.2,
§76.2, §80.4, §81.2, §81.3, §89.5, §91.4, §129.2, §130.1, §133.1, §141.1, 519n6, 540n469
the Abaser (al-Mudhill), §1.7, §44.9, §§45.1–9
the Able (al-Qādir), §1.8, §§61.1–6, §76.1, §87.4
the Abundant (Dhū l-Ṭawl), §1.8, §§113.1–2
the All-Concealing (al-Ghaffār), §25.9, §§92.1–8
the All-Dominating (al-Jabbār), §1.7, §1.8, §10.6, §43.10, §83.3, §§131.1–3, §132.1
the All-Embracing (al-Wāsiʿ), §1.8, §15.2, §§16.1–3, §17.12
the All-Merciful (al-Raḥmān), §0.0, §1.0, §1.5, §1.6, §1.7, §1.8, §1.9, §1.10, §§2.1–5, §3.2, §3.3, §3.4, §4.1,
§4.2, §5.3, §5.9, §6.4, §6.5, §7.8, §8.7, §10.4, §13.10, §15.3, §16.3, §17.4, §18.4, §19.3, §20.4, §20.5,
§22.1, §24.5, §25.9, §31.1, §31.2, §31.3, §31.4, §32.2, §33.3, §35.1, §39.1, §39.2, §39.3, §40.2, §40.3,
§40.4, §46.5, §47.1, §49.7, §61.3, §67.2, §69.2, §69.3, §69.6, §70.2, §71.2, §74.3, §75.2, §75.3, §76.2,
§80.4, §81.2, §81.3, §88.2, §88.3, §91.4, §117.1, §119.1, §120.1, §121.0, §121.1, §122.1, §129.2, §130.1,
§141.1, 520n13, 525n103, 530n213
the All-Provider (al-Razzāq), §1.8, §§117.1–3
the All-Subjugating (al-Qahhār), §1.8, §43.10, §75.3, §§80.1–5, §83.2
the Assister (al-Nāṣir), §1.8, §§47.1–8
the Avenger (al-Muntaqim), §1.8, §5.3, §5.7, §6.4, §10.6, §§39.1–5, §116.1
the Aware (al-Khabīr), §1.8, §9.5, §§30.1–4
the Benefiter (al-Nāfiʿ), §1.8, §10.3, §24.6, §69.1, §69.5, §§70.1–7
the Benevolent (al-Muḥsin), §1.8, §§105.1–3, §117.1, §143.1
the Bestower (al-Wahhāb), §1.8, §9.5, §10.7, §14.4, §24.6, §32.2, §§40.1–4, §52.2, §85.2, §120.1, §127.3
the Bountiful (Dhū l-Faḍl), §1.8, §§13.1–10, §69.5
the Clarifier (al-Mubīn), §1.8, §§101.1–4
the Cleaver (al-Fāṭir), §1.8, §§59.1–6, §111.0, §111.1
the Clement (al-Barr), §1.8, §§119.1–2
the Concealer (al-Ghāfir), §92.1, §§112.1–2, §113.1, §114.1, §115.1
the Concealing (al-Ghafūr), §§25.1–10, §74.1, §92.1, §112.1
the Creator (al-Khāliq), §1.8, §8.8, §15.2, §21.1, §43.6, §52.2, §59.1, §59.6, §63.4, §64.2, §65.3, §70.3,
§85.1, §91.4, §102.1, §102.2, §106.1, §122.1, §§133.1–2, §134.1,
the Creator (al-Khāliq) (cont.), §135.1, §140.1
the Death-Giver (al-Mumīt), §1.7, §13.9, §35.5, §41.2, §48.8, §§49.1–7, §52.2, §63.2, §70.3, §93.5, 533n305
the Deliverer (al-Mughīth), §1.8, §§68.1–6, §69.5
the Determiner (al-Muqaddir), §§102.1–4
the Encompassing (al-Muḥīṭ), §1.8, §§6.1–6, §7.2, §35.6, §36.3, §42.2, §42.4, §42.5, §46.7, §51.7, §52.5,
§52.6, §56.5, §80.3, §130.1
the Ennobler (al-Mukarrim), §1.8, §§86.1–5, §104.1, §104.2
the Enricher (al-Mughnī), §1.8, §68.3, §§120.1–2, §143.1
the Enumerator (al-Muḥṣī), §140.1
the Equitable (al-Muqsiṭ), §§42.1–9
the Ever-Knowing (al-ʿAllām), §1.8, §§110.1–3
the Ever-Merciful (al-Raḥīm), §0.0, §1.0, §1.8, §§4.1–2, §6.4, §10.1, §22.1, §25.1, §31.2, §74.3, §119.1,
 §129.2
the Ever-Turning (al-Tawwāb), §1.8, §§10.1–7, §25.4
the Everlasting (al-Bāqī), §1.8, §§90.1–7, §92.7, §100.3, §124.1
the Exalter (al-Muʿizz), §1.8, §§44.1–9, §45.1, §45.9, §68.3, §83.3
the Faithful (al-Muʾmin), §§129.1–4, §130.1
the Firm (al-Matīn), §1.8, §§118.1–4
the First (al-Awwal), §5.2, §10.3, §12.4, §12.5, §12.6, §12.19, §14.9, §59.4, §79.3, §96.1, §§123.1–2, §124.1,
§125.1, §126.1
the Forbearing (al-Ḥalīm), §§29.1–5, §129.2
the Forgiver (al-ʿAfū), §1.7, §§58.1–5
the Form-Giver (al-Muṣawwir), §1.8, §56.3, §64.2, §64.3, §77.2, §77.3, §77.4, §§135.1–2
the Fulfiller (al-Wafī), §1.8, §§99.1–3
the Fully Active (al-Faʿʿāl), §1.8, §§76.1–5
the Gatherer (al-Jāmiʿ), §1.8, §§41.1–9, §67.5
the Giver (al-Muʿṭī), §1.8, §3.4, §10.3, §14.5, §24.4, §25.6, §25.8, §25.9, §31.4, §37.1, §37.2, §38.2, §38.5,
§39.3, §40.1, §43.10, §83.3, §84.1, §84.4, §§91.1–6, §106.2, §117.1
the Glorious (al-Majīd), §1.8, §§73.1–5, 519n6
the Governing (al-Mudabbir), §1.8, §§79.1–5
the Gracious (al-Mannān), §1.8, §§84.1–6
the Grateful (al-Shākir), §1.8, §§57.1–6
the Great (al-Kabīr), §1.7, §§81.1–7, §82.1, §82.5, §82.7, §84.4
the Guarantor (al-Kafīl), §§85.1–4
the Guardian (al-Walī), §1.8, §§14.1–10, §25.9
the Guide (al-Hādī), §0.1, §1.8, §13.8, §13.9, §13.10, §15.2, §15.5, §18.7, §24.6, §25.2, §25.3, §25.6, §28.2,
§28.3, §43.6, §46.5, §47.5, §47.6, §47.7, §47.8, §54.1, §54.2, §54.3, §54.4, §54.5, §64.2, §64.4, §§66.1–5,
§67.2, §67.4, §68.4, §74.4, §79.4, §92.3
the Harmer (al-Ḍārr), §1.8, §10.3, §24.6, §§69.1–7, §70.2
the Healer (al-Shāfī), §1.8, §83.3, §§103.1–4
the Hearing (al-Samīʿ), §1.7, §4.2, §12.3, §§19.1–8, §104.1
the Helper (al-Naṣīr), §1.8, §§15.1–5, §68.1, §97.1, §97.2, §97.3
the High (al-ʿAlī), §§35.1–6, §36.1
the Holy (al-Quddūs), §1.2, §1.3, §1.4, §1.7, §1.11, §2.1, §5.1, §6.1, §8.2, §11.1, §13.1, §16.1, §18.6, §37.4,
§38.1, §38.2, §57.3, §63.5, §82.4, §102.3, §108.1, §§127.1–3, §128.1
the Honorer (Dhū l-Ikrām), §1.8, §§122.1–2
the Independent (al-Ghanī), §1.7, §13.1, §§37.1–5, §120.1
the Inheritor (al-Wārith), §1.7, §§89.1–7, §90.3, §90.6, §124.1
the Innovative (al-Badīʿ), §1.8, §§17.1–12
the Judge (al-Qāḍī), §1.8, §§62.1–5
the Kind (al-Raʾūf), §1.8, §22.1, §35.2, §35.4, §85.1
the King (al-Malik), §1.0, §1.8, §§5.1–9, §6.1, §12.5, §37.3, §43.1, §43.2, §43.5, §43.6, §43.7, §43.8, §43.9,
§43.10, §52.5, §128.1, §137.0, §137.1
the Knower (al-ʿĀlim), §8.1, §26.6, §69.6, §96.1, §133.1, §139.1, §140.1
the Knowing (al-ʿAlīm), §1.7, §4.2, §6.2, §§8.1–8, §9.1, §12.5, §12.7, §12.14, §12.17, §12.18, §19.1, §51.1,
§52.4, §52.5, §53.3, §56.5, §62.2, §86.3, §109.1, §110.1
the Last (al-Ākhir), §5.3, §5.7, §10.3, §13.7, §59.4, §96.1, §§124.1–2, §125.1, §126.1
the Lavisher (al-Bāsiṭ), §1.8, §2.3, §§32.1–12
the Life-Giver (al-Muḥyī), §13.9, §41.2, §§48.1–8, §49.1, §49.2, §49.3, §49.4, §49.5, §49.6, §49.7, §63.2,
§70.3, §94.2, §95.3, 533n305
the Light (al-Nūr), §1.8, §83.3, §§100.1–4, §101.2
the Living (al-Ḥayy), §1.8, §3.6, §8.2, §12.4, §12.5, §12.6, §12.7, §12.8, §12.14, §12.17, §12.18, §§33.1–8,
 §34.1, §49.1, §63.6, §95.3
the Lord (al-Rabb), §1.0, §1.8, §2.5, §§3.1–7, §11.4, §11.8, §14.10, §17.9, §17.10, §17.11, §27.4, §36.2,
§52.5, §88.5, §91.4, §110.3, 520n16, 527n125, 542n547
the Lord of the Ascending Pathways (Dhū l-Maʿārij), §1.8, §138.1
the Loving (al-Wadūd), §§74.1–5
the Magnificent (al-ʿAẓīm), §9.5, §35.1, §35.2, §35.4, §§36.1–6, §81.1, §81.4
the Maker (al-Bāriʾ), §1.8, §68.5, §95.3, §134.1, §135.1
the Manifest (al-Ẓāhir), §1.8, §3.4, §5.2, §9.5, §10.3, §12.17, §12.18, §15.4, §18.4, §32.8, §34.4, §36.3,
§36.4, §51.7, §59.4, §59.5, §82.2, §83.2, §96.1, §106.1, §115.2, §124.1, §§125.1–2, §126.1, §126.2,
§135.2
the Mighty (al-ʿAzīz), §1.7, §14.9, §§20.1–10, §25.9, §44.1, §82.4, §86.3, §115.2, §131.1
the Misguider (al-Muḍill), §0.1, §13.8, §13.9, §13.10, §15.2, §24.6, §25.4, §25.6, §25.8, §28.2, §43.6, §46.4,
§47.5, §54.1, §54.2, §54.3, §54.4, §66.4, §§67.1–6, §68.4, §69.4, §92.2, §92.3, §102.2
the Multiplier (al-Dhāriʾ), §1.8, §137.1
the Near (al-Qarīb), §1.8, §§26.1–6, §35.5, §127.3
the Noble (al-Karīm), §1.8, §§104.1–3
the Nonmanifest (al-Bāṭin), §1.7, §5.2, §5.3, §5.7, §5.9, §9.5, §10.3, §18.5, §32.8, §36.4, §51.8, §59.4, §96.1,
§124.1, §§126.1–2
the Nourisher (al-Muqīt), §§55.1–5
the One God (al-Ilāh al-Wāḥid), §§23.1–5
the One Who Elevates (al-Rāfiʿ), §1.8, §§78.1–5
the One Who Favors (al-Mufḍil), §1.8, §§11.1–9
the One Who Originates (al-Bādiʾ), §1.8, §§65.1–5
the Only (al-Aḥad), §1.7, §13.10, §20.1, §20.2, §20.6, §26.4, §34.8, §130.1, §142.1, §143.1
the Opener (al-Fattāḥ), §1.8, §14.4, §§109.1–2
the Originator (al-Mubdiʾ), §1.8, §§106.1–3
the Overseer (al-Muhaymin), §1.8, §32.4, §51.7, §130.1
the Owner of the Kingdom (Mālik al-Mulk), §1.8, §37.3, §§43.1–10
the Painful in Retribution (al-Alīm al-Akhdh), §§75.1–6
the Patron (al-Mawlā), §1.8, §§97.1–6
the Peace (al-Salām), §§128.1–2, §129.1
the Possessor of Majesty (Dhū l-Jalāl), §1.7, §1.8, §§121.1–2, §122.1
the Possessor of the Throne (Dhū l-ʿArsh), §1.7, §§115.1–3
the Potent (al-Muqtadir), §1.8, §§87.1–5
the Powerful (al-Qadīr), §1.8, §3.5, §4.2, §§7.1–9, §8.2, §8.8, §9.3, §12.5, §12.9, §12.14, §12.17, §12.18,
§14.9, §18.4, §19.1, §31.3, §31.4, §32.2, §52.1, §52.3, §52.5, §52.11, §55.1, §71.1, §114.1, 522n61
the Praiseworthy (al-Ḥamīd), §1.8, §§38.1–5
the Preserver (al-Ḥāfiẓ), §55.1, §72.1, §72.2, §72.3, §§77.1–6, §83.1
the Preserving (al-Ḥafīẓ), §1.8, §§72.1–5, §77.1
the Protector (al-Wāqī), §1.7, §1.8, §69.5, §75.3, §§83.1–6, §85.1, §129.2
the Proud (al-Mutakabbir), §1.7, §25.9, §36.2, §82.4, §84.4, §§132.1–2
the Provider (al-Rāziq), §2.4, §21.2, §52.2, §52.3, §63.3, §68.3, §69.5, §83.3, §85.1, §91.4, §122.1, §136.1,
534n309
the Pure (al-Ṭāhir), §1.8, §§108.1–2
the Purifier (al-Muzakkī), §1.8, §§98.1–2, §108.1
the Real (al-Ḥaqq), §1.8, §1.10, §2.4, §8.4, §11.2, §11.4, §11.6, §11.7, §12.2, §12.6, §12.8, §12.9, §12.19,
§13.9, §14.2, §14.5, §14.6, §14.9, §15.5, §16.3, §17.10, §18.2, §19.5, §20.9, §23.2, §24.4, §25.3, §25.10,
§26.1, §26.2, §26.3, §27.4, §27.5, §27.7, §29.2, §29.5, §30.1, §34.2, §34.3, §34.4, §34.5, §34.6, §34.7,
§34.9, §41.5, §41.9, §42.2, §43.8, §46.2, §46.3, §47.4, §50.2, §50.5, §50.7, §50.10, §51.4, §51.5, §51.6,
§51.9, §54.3, §56.5, §57.4, §58.2, §61.4, §62.3, §62.4, §62.5, §65.3, §65.4, §70.3, §70.4, §72.1, §72.2,
 §73.1, §73.2, §73.5, §74.3, §75.2, §76.4, §79.1, §79.2, §79.4, §80.5, §84.2, §90.2, §91.4, §95.4, §§96.1–6,
§97.1, §97.3, §101.2, §101.3, §102.2, §104.1, §105.1, §106.3, §112.1, §115.2, §118.1, §127.2, §130.1,
§132.2
the Reckoner (al-Ḥasīb), §§52.1–12
the Responder (al-Mujīb), §1.8, §§27.1–7
the Restorer (al-Muʿīd), §§107.1–2
the Resurrector (al-Bāʿith), §1.8, §§95.1–5
the Ruler (al-Ḥakam), §1.8, §9.1, §9.4, §§46.1–7
the Seeing (al-Baṣīr), §1.8, §4.2, §§12.1–19, §82.2
the Self-Subsisting (al-Qayyūm), §1.8, §3.5, §6.2, §9.7, §14.1, §25.8, §33.1, §§34.1–9, §63.6, §92.5, §92.6
the Self-Sufficient (al-Ṣamad), §1.7, §26.4, §34.8, §37.5, §91.4, §143.1
the Sender (al-Mursil), §1.8, §§54.1–5, §66.2
the Setter of Trials (al-Mumtaḥin), §1.7, §1.8, §§116.1–2
the Severe in Assault (al-Shadīd al-Baṭsh), §1.8, §10.6, §141.1
the Severe in Chastisement (al-Shadīd al-ʿAdhāb), §1.8, §§24.1–6, §25.8, §92.2
the Splitter (al-Fāliq), §1.8, §§63.1–6
the Stitcher (al-Rātiq), §1.7, §§93.1–7, §94.2
the Strong (al-Qawī), §1.8, §§71.1–6
the Subtle (al-Laṭīf), §1.8, §30.1, §§64.1–5
the Sufficer (al-Kāfī), §1.8, §§21.1–3, §52.1, §52.2, §52.3, §52.5, §52.6, §52.11, §83.3
the Swift in Reckoning (al-Sarīʿ al-Ḥisāb), §1.8, §13.10, §§28.1–4, §41.2, §41.9, §52.3
the Tender (al-Ḥannān), §1.8, §§88.1–6
the Tester (al-Mubtalī), §1.7, §§18.1–7
the Thankful (al-Shakūr), §1.8, §38.1, §38.2, §38.4, §40.4, §§111.1–2
the Transcendent (al-Mutaʿālī), §1.7, §8.8, §§82.1–7
the Triumphant (al-Qāhir), §1.8, §§60.1–8, §62.2
the Trustee (al-Wakīl), §1.8, §§50.1–10, §52.3, §52.6
the Truthful (al-Ṣādiq), §1.8, §§56.1–6, §129.3
the Unstitcher (al-Fātiq), §1.8, §93.4, §§94.1–4, §109.1
the Uplifter (al-Rafīʿ), §1.7, §§114.1–3
the Watchful (al-Raqīb), §§51.1–11, §52.7, §53.3, §72.1, §127.3
the Wise (al-Ḥakīm), §1.8, §§9.1–8, §79.4, §86.3, §102.1, §102.3, §102.4, 522n61
the Withholder (al-Qābiḍ), §1.7, §2.3, §§31.1–4, §32.1, §32.2, §32.3, §32.7, §32.8, §32.9, §32.10, §32.11,
§32.12, §106.2, §127.3
the Witness (al-Shahīd), §26.2, §26.3, §51.6, §§53.1–5
 Index
This subject index features references to sections where substantial information
about certain divine names can be found. Readers who are looking for the full
index of all the divine names should refer to the Index of the Names on pages
562–66.
abasement, §25.9, §§45.1–9, §68.3, §83.3. See also exaltedness
ʿAbd al-ʿAzīz ibn Ḥusayn (ibn Thābit ibn Hishām ibn Ḥassān), §6.1, §13.1
ʿAbd al-Karīm al-Jīlī, xxxiii
ʿAbd al-Majīd Khān, xxxiii
ability, §61.1, §61.3
ablutions, xxviii, §61.4, 536n372
Abraham, xx, xxvii, §18.1, §25.9, §83.5
abrogation, §86.4
abstentions, §23.3
Abū Bakr al-Mustawfī, xxxvii n22
Abū Hurayrah, §6.1, §13.1
Abū Jaʿfar (Aḥmad ibn Muḥammad ibn Ismāʿīl al-Baghawī), §5.1, §34.1
Abū Madyan Shuʿayb, §6.6, §47.5
abundance, §§37.1–3, §113.1
Abū Yazīd al-Basṭāmī. See al-Basṭāmī, Abū Yazīd.
actions: and abstentions, §23.3; and the Concealing, §25.4; and the Ever-Creating, §13.7; and existence,
§57.4; and the Forbearing, §29.4; and the Hearing, §19.8; and knowledge, §8.5; legal categories,
533n290; and the Powerful, §7.4
activity, §19.8, §34.4, §61.1, §61.3, §76.3, §87.3
acts: and the Fully Active, §§76.1–2; and the Great, §81.4; and the Hearing, §§19.2–3; and the Loving,
§74.2; and names, §1.4; oneness of divine acts, §3.5, §10.2, §29.4, §58.3, §92.4, §111.1; and qualities,
§93.2, §107.1; and speech, §61.5; witnessing of, §§34.4–5
Adam, §79.3, §86.1, §86.3, §104.3, 540n469
the aeon, §1.11, §46.6, §90.2, 519n11, 540n488
affinity, §41.7
afterlife, §25.4, §43.8
agency, §92.4, 542n527
agreeability: and the Avenger, §39.4; and the Bestower, §40.1; of the Fire, §13.10, §41.8, 524n103; and the
Gatherer, §41.3; and the Nourisher, §55.3; perception of, §5.3, §§24.1–3, §25.6; and preparedness,
xxvi; and the Subtle, §64.4; and tenderness, §88.5
Aḥmad ibn Muḥammad ibn Ghālib, §6.1, §13.1
air, §12.11, §§12.14–16, §§77.3–4
Akbarī Sufism, xxii–xxiii, xxiv, xxvi, xxvii. See also Ibn al-ʿArabī, Muḥyī l-Dīn; journeys
Alexandria, xvi, xxi–xxii, xxxvii n22
alif (letter), §67.3, §86.2, 537n400
Allāh: and Adam, 540n469; and the All-Merciful, §§1.5–7, §1.10, §§2.2–3, §2.5, §15.3, §16.3, §20.5, §31.1,
§§31.3–4, §39.1, §§40.2–3, §91.4; and the All-Subjugating, §80.4; and the Assister, §47.1, §47.2; and
the Avenger, §39.1; and the Benefiter, §70.2; and the Bestower, §§40.2–3; claim to name, exclusive,
 §1.3, 519n6; and the Death-Giver, §49.1, §49.7; as derivative name, §§1.1–2; and determination,
§133.1; and the Essence, §§1.2–4, §1.11, §16.3, §31.4, §80.4; and the Ever-Turning, §10.4; and
existence, §§1.9–10, §2.2, §15.3, §81.2, §89.5; and the Faithful, §129.2; and the Fully Active, §76.2;
and the Great, §§81.2–3; and the Harmer, §69.2, §69.6; and the Inheritor, §89.5; and majesty, names
of, §1.3, §39.1; and the Mighty, §20.5; and nonexistence, §1.7, §1.9, §2.2, §3.3, §46.5; and the
Overseer, §130.1; and the Painful in Retribution, §75.2; and properties, §1.9, §75.2, §76.2; and rank,
names of, §1.7, §1.9, §20.5, §47.1, §47.2, §49.1, §76.2, §81.2; and the Ruler, §46.5; and the Sufficer,
§52.5; and the Tester, §18.4; and vengeance, names of, §141.1; and the Withholder, §31.1, §§31.3–4;
and wrath, §1.6, §1.9
All-Comprehensive Totality, §20.5, §142.1. See also totality
allegiance, swearing of, §73.4, 538n420
the All-Merciful: and Allāh, §§1.5–7, §1.10, §§2.2–3, §2.5, §15.3, §16.3, §20.5, §31.1, §§31.3–4, §39.1,
§§40.2–3, §91.4; and the All-Embracing, §16.3; and the All-Subjugating, §80.4; and the Avenger,
§§39.1–3; and the Benefiter, §70.2; and the Bestower, §§40.2–4; Breath of the All-Merciful, §2.3,
§4.2, 520n13; and creation, §67.2; disclosure of, §13.10; and the Enricher, §120.1; and Essence, §2.1,
§16.3, §31.4, §40.4, §80.4; and the Ever-Merciful, §§4.1–2; and existence, §1.6, §1.8, §1.10, §§2.2–4,
§3.2, §§4.1–2, §15.3, §20.4, §22.1, §31.2, §33.3, §47.1, §61.3, §69.3, §80.4, §§81.2–3; and the Faithful,
§129.2; and the Fully Active, §76.2; and the Great, §§81.2–3; and the Harmer, §§69.2–3, §69.6; and
the Innovative, §17.4; and the Kind, §22.1; and the King, §5.3; and the Lavisher, §32.2; and life,
§33.3; and the Life-Giver, §49.7; and the Lord, §§3.2–4; and the Loving, §74.3; manifestation, §1.6,
§3.4, §5.9; and the Mighty, §§20.4–5; and oneness, §8.7, §19.3; and the Overseer, §130.1; and the
Painful in Retribution, §§75.2–3; and power, §39.2, §61.3; and the Powerful, §7.8, §§31.3–4;
properties, §5.9, §76.2, 524n103; and the Ruler, §46.5; and the Severe in Assault, §141.1; and
tenderness, §§88.2–3; and the Tester, §18.4; and vengeance, §5.9, §6.4; and the Withholder, §§31.1–
4; and Yamāmah, all-merciful of, §2.1. See also mercy
alms tax, §43.4
alterity, §13.5, §14.9, §20.1, §20.3, §20.10, §25.9, §27.7. See also other-than-God; separative entities
ʿAlwah (name of beloved/symbol of love), §45.9, 533n282
ʿAmr ibn Maʿdīkarib, §19.1
ancestry, §73.1, §§73.2–3
androgyne, §16.3
angels, §36.4, §§47.6–7, §72.1, 540n469
animals: abasement, §45.7; and the All-Provider, §117.2; and the Bestower, §39.4; breaking down of
riding animals, §118.3; communication by, §19.7; and the Death-Giver, §49.3; death of, §33.8; and
elemental mixtures, §§12.13–17, 524n95; elevation of, §78.2; exaltedness, §§44.5–8; and the Form-
Giver, §77.4; and the Giver, §91.3; and the Grateful, §57.2; health and illness, §103.1; and the Judge,
§62.2; and the Lavisher, §§32.11–12; and the Life-Giver, §48.5, §48.7; livestock, §72.2; natural
constituents, §110.2; and the Nourisher, §55.2; and the One Who Favors, §11.6; and the Powerful,
§7.4; preservation of, §§72.2–3; provision of, §52.4; and the Ruler, §9.4, §46.1; and the Seeing,
§§12.13–17; and the Stitcher, §93.5, §93.6; and the Sufficer, §21.1; taste perception of, §24.3; and the
Watchful, §51.6; and the Wise, §9.4
annihilation: ability to cause, 537n418; and axial sainthood, 534n308, 535n334; and the Cleaver, §59.5; and
creation, realm of, §13.5; and dominance, §20.3; and the elite, §§20.9–10; and highness, §35.5; and
the Inheritor, §89.5, §§89.6–7; journey toward, xxvii, xxxi, 522n64, 523n67, 525n109, 532n270; and
the Light, §100.3; and the Magnificent, §36.3; and mercy, §4.1; and Muḥammad, §§73.3–4; and
nearness, §26.5; and obliteration, §10.5; and the Originator, §106.3; and the Patron, §97.4; and
power of God, §61.4; and the Resurrector, §95.5; and the Self-Subsisting, §§34.7–9; and subjugation,
§80.2; subsistence after, §14.7, §20.10, §27.7, §78.4, 525n111, 534n308, 535n334; and the Tender,
§88.1; and the Thankful, §111.2. See also subsistence
anthropomorphists, xxix, §12.1, §127.3, 523n83. See also corporealists
Aristotle, §§96.3–4
arriving, §43.10, 532n269
arrogance, §132.2
ascending pathways, §138.1
ascension: and the Concealing, §25.4, §25.8; and creation, §67.2; and elevation, §78.4; and the Ever-
Turning, §10.3, §10.5; and the Fire, §25.8; and the Governing, §§79.3–4; and the Guide, §66.2, §66.4;
and journey, second, §78.4; of the Prophet, §138.1, 544n583; of servants, 542–43n547; and the
Uplifter, §§114.1–2
Ashʿarī, xv, xxi, xxv, xxvi, §127.3
al-Ashrafiyyah, Dār al-Ḥadīth (Hadith College in Damascus), xxiv
al-ʿAsqalānī, Ibn Ḥajar, 521n40, 524n98
assistance, §15.4, §§47.1–8, §54.2, §60.6. See also help
associationism, §§41.6–7, §58.2, §61.3
astronomers, §90.3
attainment, §14.10, §15.4, §47.3, §48.8, §85.2, 525n111
ʿAṭṭār, Farīd al-Dīn, xv
attendance, §§34.1–2
Avicennian tradition, xv
awareness, §§30.1–4
Awḥad al-Dīn al-Kirmānī, xviii
axial saints: and Adam, §86.1, §86.3, 540n469; and attainment, 525n111; and the Fully Active, §76.4; and
gratitude, §§57.5–6; guardianship, §§14.9–10; and journey, second, §14.7, §52.8, §54.3, §68.4, §78.4,
§142.1, 534n308, 535n334; and journey, third, 522n64, 532n269; and the Misguider, §68.4; and the
Noble, §104.3; and the Only, §142.1; the Pole, §14.7, §53.4, 525n110, 525–26n113, 539n436; Pole of
Poles, §53.4, 535n334; Ṣadr al-Dīn Muḥammad ibn Isḥāq, §50.8; and the Triumphant, §60.7; and the
Truthful, §56.5; and the Witness, §53.1, §§53.4–5
Ayyubid, xv, xvii, xviii, xxi–xxii
al-Ayyūbī, Ṣalāḥ al-Dīn (Saladin), xvi, xvii, xxii

balance, §§42.1–4, §42.8

Banū ʿĀbid (clan), xv
Banū Zakī (family of judges), xviii
baptism, §25.7
basmalah, 519n1
al-Basṭāmī, Abū Yazīd, xxxviii n42, §27.4, §41.6, §45.8, §69.7, §75.5.
al-Bayhaqī, Abū Bakr: about, xxv; on the Abaser, §45.1; on the All-Dominating, §131.1; on the All-
Embracing, §16.1; on the All-Provider, §117.1; on the All-Subjugating, §80.1; on the Assister, §47.1;
on the Avenger, §39.1; on the Aware, §30.1; on the Benefiter, §70.1; on the Bestower, §40.1; on the
Bountiful, §13.1; on the Clement, §119.1; on the Concealer, §112.1; on the Concealing, §25.1; on the
Creator, §133.1; on the Death-Giver, §49.1; on the Deliverer, §68.1; on the Encompassing, §6.1; on
the Ennobler, §86.1; on the Enricher, §120.1; on the Enumerator, §140.1; on the Ever-Knowing,
§110.1; on the Everlasting, §90.1; on the Ever-Merciful, §4.1; on the Ever-Turning, §10.1; on the
Exalter, §44.1; on the Faithful, §129.1; on the Firm, §118.1; on the First, §123.1; on the Forbearing,
§29.1; on the Forgiver, §58.1; on the Form-Giver, §135.1; on the Fulfiller, §99.1; on the Fully Active,
§76.1; on the Gatherer, §41.1; on the Giver, §91.1; on the Glorious, §73.1; on the Governing, §79.1;
on the Grateful, §57.1; on the Great, §81.1; on the Guarantor, §85.1; on the Guardian, §14.1; on the
Guide, §66.1; on the Healer, §103.1; on the Hearing, §19.1; on the High, §35.1; on the Holy, §127.1;
on the Honorer, §122.1; on the Independent, §37.1; on the Inheritor, §89.1; on the Innovative, §17.1;
on the Judge, §62.1; on the Kind, §22.1; on the Knower, §139.1; on the Knowing, §8.1; on the Last,
§124.1; on the Lavisher, §32.1; on the Life-Giver, §48.1; on the Living, §33.1; on the Lord, §3.1; on
 the Loving, §74.1; on the Magnificent, §36.1; on the Maker, §134.1; on the Manifest, §125.1; on the
Mighty, §20.1; on the Misguider, §67.1; The Names and Attributes, xxv; on the Noble, §104.1; on the
One God, §23.1; on the One Who Originates, §65.1; on the Opener, §109.1; on the Originator,
§106.1; on the Overseer, §130.1; on the Owner of the Kingdom, §43.1; on the Peace, §128.1; pious
formulas in translation, xxxv; on the Possessor of Majesty, §121.1; on the Potent, §87.1; on the
Powerful, §7.1; on the Praiseworthy, §38.1; in prayer, opening, §0.2; on the Preserver, §77.1; on the
Preserving, §72.1; on the Protector, §83.1; on the Proud, §132.1; on the Provider, §136.1; on the
Real, §96.1; on the Reckoner, §52.1; on the Responder, §27.1; on the Restorer, §107.1; on the Ruler,
§46.1; on the Seeing, §12.1; on the Self-Subsisting, §34.1; on the Self-Sufficient, §143.1; on the
Strong, §71.1; on the Subtle, §64.1; on the Tender, §88.1; on the Thankful, §111.1; on the
Transcendent, §82.1; on the Triumphant, §60.1; on the Trustee, §50.1; on the Truthful, §56.1; on the
Uplifter, §78.1; on the Watchful, §51.1; on the Wise, §9.1; on the Withholder, §31.1; on the Witness,
§53.1
beauty: and the All-Dominating, §§131.2–3; and the Assister, §47.3; and axial sainthood, §57.5; and
benefaction, §39.5; and the Benefiter, §70.6; and the Concealer, §§112.1–2; and the Concealing,
§§25.3–5; and creation, §67.2; deeds, beautiful, §23.3, §25.3, §25.5, §58.3, §58.5, §92.4, §112.2;
displaying of physical, §47.7; and the Ever-Knowing, §110.3; Garden, promise of, §23.2; and the
Grateful, §57.2, §57.5; Jesus occupying station of, xxxvi–xxxvii n19, §32.2; and the Lavisher, §§32.2–
4, §§32.6–7; and the Life-Giver, §49.6; and the Magnificent, §36.6; and majesty, §25.8, §32.4, §§32.6–
7, §36.6, §121.1, 543n559; mentioned, §34.1; and the Munificent, §69.5; of names, §1.5, §5.9, §17.6,
§35.1, §57.5, §66.2, §114.2, §127.3; and the Patron, §97.1; perception of, §82.3; of qualities, §81.3;
and realm of majesty, §121.1; station of, xxxvi–xxxvii n19, §25.8, §32.2; and Sufism, §§32.6–7, §50.3,
§51.4, §66.2, 543n559; and tenderness, §88.4; and ugliness, §28.3; and unsightliness, §118.2; and
witnessing, §11.5, §131.2
Bedouins, §43.7, 532n268
begging, xxix–xxx, §84.2, §84.5
beginninglessness: and the Bountiful, §13.3; and counterparts, §1.10; and the Everlasting, §90.1; and the
Hearing, §19.4; and the Helper, §15.2; and the Life-Giver, §§48.1–2; movement of the All-Merciful,
§2.2; and origination, §§65.2–3; and the Stitcher, §93.1; and the Sufficer, §21.2; and unity, §16.3,
§17.12. See also endlessness
Being, True, §7.5
belief: and the Abundant, §113.1; and the Assister, §47.4; creedal, xxix, §41.4, §108.2; form of, §41.4,
521n36; and the Guarantor, §85.3; and the Guide, §66.2; and the Holy, §§127.2–3; Ibn al-ʿArabī on,
§12.1; inappropriate beliefs, §5.6; and the Innovative, §§17.11–12; as level of religion, 525n106; and
the Mighty, §20.6, §20.8; and naming of the Essence, §1.2; oneness of God, §5.3, §13.10; and the
Originator, §106.2; and the Owner of the Kingdom, §43.6; and the Ruler, §46.3, §46.7; station of,
§14.9; of Sunnis, §52.9; and the Trustee, §50.3; unbelief, §11.4; and the Watchful, §51.1, §51.8; and
wrongdoing, §46.3
believers: and the Benevolent, §105.3; and the Concealer, §112.2; creedal, §41.6; and the Forgiver, §58.5;
and the Guarantor, §85.3; and the Guardian, §14.1; and the Hearing, §19.6; and the Helper, §15.4;
and hypocrites, §41.9; and invocations, xxviii; and love, §88.5; mentioned, §11.4; and the Nourisher,
§55.4; ordinary believers, xxii, §3.7, §§20.8–9, §23.5, §55.4, §58.5, §88.5, §105.3, §112.2; and the
Peace, §128.1; prostrating, 524n102; specific groups of, §§5.4–6; and the Triumphant, §60.3; and the
Watchful, §51.1, §51.8. See also unbelievers
benefaction, §§39.4–5
benefits: and the Benefiter, §§70.2–3, §70.6; and the Giver, §91.3; and harm, §§69.2–3, §69.5, §69.6,
§80.4; of names, specific, xxviii–xxix, §50.7, §50.9; nurturing, §3.2; and the Preventer, §40.2
benevolence, §105.1
bestowal: and the Abundant, §113.1; and the Bestower, §§40.1–4; and existence, §§2.3–4, §87.2, §101.2,
524n100; and the Giver, §§91.2–3; and the Great, §81.5; and the Lavisher, §2.3, §32.2; and the
 Reckoner, §52.2, §52.10; and the Subtle, §64.2
birds, §53.2
Black Stone, §14.10, 526n115
Blaze, People of the, §5.9, §13.10, §§24.4–5, §25.5, §41.8, §105.2, 521n37. See also the Fire
blessed Messenger. See Muḥammad (Prophet)
blessings, §84.1
blindness, §12.7, §13.5, §20.7, §25.4, §27.3, §82.3
bliss: and agreeability, §5.3, §13.10, §24.2, §24.3, §25.6, 524n103; and the Avenger, §39.5; and beauty,
§32.4; and the Benefiter, §70.6; and the Benevolent, §105.2; and chastisement, §1.9, §§11.4–5, §24.1,
§§24.3–5, §25.5, §28.2, §§75.4–5; and the Concealing, §25.5; and the Essence, §5.4; and existence,
§1.9; in the Fire, §5.7, §5.9, §13.10, §§24.4–5, §105.2, §106.3, 524n103; and the Guardian, §25.9; and
the Guide, §§25.5–6, §28.2; and the Life-Giver, §49.3; and the Praiseworthy, §38.2; and
preparedness, xxvi, 521n36; for specific groups of believers, §§5.3–7; and the Subtle, §64.4; and Sufis,
§§32.6–7; and vengeance, §32.6, §39.3, §39.5. See also chastisement
bodies. See human bodies
Body, Universal, §12.5, §12.9, §48.5, §§103.2–3, 524n91
bounty, §13.1, §13.3, §13.6, §113.1
bread, xxix–xxx, §84.5
Breath of the All-Merciful, §2.3, §4.2, 520n13
breaths, people of the, §51.10
Brethren of Purity, §77.5, 538n433
bridge over the Fire, §41.3
al-Būnī, Shams al-Dīn, xxvi

Cairo, xvi, xvii, xviii, xix–xx, xxi–xxii, xxiii, xxix, xxxvii n22
captivity, §75.1
celestial objects, §79.3
chain, hierarchical, §13.3, §§13.5–8
chains of transmission, 524n98
character traits: concealing of, §25.3; and the Helper, §15.5; and the Judge, §62.2; and the Patron, §97.3;
purification of blameworthy, §23.2, §32.6, §47.7, §97.3; and the Reckoner, §52.2; and station of
Sufism, §§32.5–6; and the Triumphant, §60.5; and the Trustee, §50.3; and the Watchful, §51.4
chastisement: al-Basṭāmī on, xxxi, §41.6, §69.7, §75.5; and bliss, §1.9, §§11.4–5, §24.1, §§24.3–5, §25.5,
§28.2, §§75.4–5; and the Concealing, §25.4, §25.5; and deviants, §42.3; of intellectuals, §41.9; and the
Misguider, §§28.2–3; and oneness, §§41.5–6; as purification, §28.2, §§41.6–7; and the reckoning,
§61.3. See also bliss
chief judge (qāḍī l-quḍāt), xxiii
Chiefs, §78.4, 539n436
chief shaykh (shaykh al-shuyūkh), xvii, xx
children: of Adam, §79.3, §86.1, §86.3, §104.3, 540n469; raising of, §3.7; and the Withholder, §31.2
clarification, §101.2
Clear Book, §91.3, 541n494
coats, §83.2
cold, §12.12, §12.14
colors, §93.1
command: vs. creation, §13.5, §67.2, §§79.2–4, §102.1; and the Determiner, §102.1, §102.3; and the
Governing, §79.1; and the Harmer, §69.4; and tasting, §67.2
Companions, 538n420
compatibility and incompatibility, §42.2, §§46.6–7, §67.3, §§75.3–4, §94.3. See also opposition
compositions, §3.6
concealment, §92.1, §§92.3–4, §112.1
confidence, §85.3
conjectures, §100.3
constitution, §15.4, §23.3, §24.2, §36.3, §41.2, §49.6, §62.2
contentment with God’s decree (riḍā), xx–xxi
convents, Sufi, xxii
corporeal bodies, §19.6, §21.2, §36.3, §89.4, §135.1
corporealists, §127.3. See also anthropomorphists
corruption, §49.2
cosmic levels, §§28.3–4
cosmological schemes, §12.5, §12.18, 524n91
cosmos, §52.4, §59.3, §81.6
counterparts, §§1.10–11, §7.3, §§10.3–4, §11.8, §32.1, §45.8, §49.5, §129.2
courtesy, §35.2, §§50.2–3, §51.10, §110.3, 534n319
creation: and the All-Subjugating, §80.2; and awareness, §30.1; and the Bountiful, §13.2, §§13.5–9; vs.
command, §13.5, §67.2, §§79.2–4, §102.1, 524n99; of days, §§87.3–4; and the Determiner, §102.1,
§102.3; and the First, §123.1; flawlessness of, §8.7, §19.3; and the Form-Giver, §135.1; and the Giver,
§91.1; and the Governing, §§79.2–4; and hidden treasure, §37.4, 531n239; incineration of, §43.8; and
the Independent, §37.4; and knowledge, §8.8; and light, §43.8, §59.3; and the Loving, §74.2; and the
Maker, §134.1; of mercy, §88.2; and the Misguider, §67.2; and nobility, §86.1, §104.3; and
origination, §65.2, §§106.1–2; and the Potent, §§87.2–4; and the Purifier, §98.2; and the Real, §34.2,
§34.9, §79.2; and the Reckoner, §52.2; and renewal, §34.2; and the Restorer, §107.1; and the Stitcher,
§§93.2–4; and the Subtle, §64.3; and the Sufficer, §21.1; and tasting, §67.2. See also bestowal;
determination; existence; forms
creed and creedal belief, xxix, §14.6, §41.4, §§41.6–8, §51.8, §108.2, §127.3. See also associationism
Crusaders, xvi, xvii, xx–xxi, xxii, xxxvi–xxxvii n19
crying out to God, §27.6
cycles, §10.7, §§32.8–9, §94.3

al-Ḍaḥḥāk ibn Muzāḥim, §34.1

Dajjāl, §15.2
Damascus, xvi, xviii–xix, xxi, xxiii–xxiv, xxv, xxix, xxvii n22, xxxviii n32
darkness, §27.7, §§30.3–4, §47.8, §106.2. See also light
dates, §6.6
Dāwūd ibn Khalaf, 523n83
day and night, §32.8
Day of Arising, §§41.1–2, §129.1
Day of Judgment, §§5.1–3, §13.10, §43.1, §62.4, 521n36, 524n102. See also reckoning; resurrection
death: and the Death-Giver, §49.6, 533n305; and the Gatherer, §41.2; and the High, §35.5; and life,
§§33.7–8, §70.2; and nonexistence, §33.5; and sleep, 541n507; and the Splitter, §63.2; and the
Stitcher, §93.5; and subjugation, §80.2. See also life
deeds: and the All-Concealing, §§92.4–5; beautiful, §23.3, §25.3, §25.5, §58.3, §58.5, §92.4, §112.2; and
beauty of character, §32.6; and the Creator, §133.2; and exaltedness, §45.3; and the Grateful, §57.1;
and knowledge, §20.8; and the Life-Giver, §48.8; and the Noble, §104.3, 542n527; and the
Resurrection, §62.4; righteous, §25.4, §34.5, §48.8, §78.3, §133.2; ugly, §23.3, §25.5, §46.3, §72.1,
§112.2; of veiled intellects, §106.3; and witnessing, §34.5
deliverance, §§68.1–6. See also help
denial, §70.5
dependence, §120.1
descent, §14.9, §47.3, §95.4, §114.2, 524n100, 532n269, 535n334
desires, §10.7, §25.2, §106.3
destiny, §102.3
determination: and the Creator, §133.1; and the Determiner, §102.1; distinct, §12.4, §48.1; and elemental
mixtures, §12.14; entities, determined, §13.5, §§48.1–3; and the Enumerator, §140.1; and the
Inheritor, §89.5; and the Potent, §87.2, §87.4; and the Tester, §18.5; and thing-ness, §87.2. See also
creation
deviants, §§42.2–4
devotions, §66.2
al-Dhahabī, Shams al-dīn, xxiv
disagreeability, xxvi, §5.3, §§24.1–3, §39.4, §41.7, §49.3, §§75.3–4. See also agreeability
disbelievers, §6.2, §6.4. See also unbelievers
disciples, xxvii–xxviii, xxix–xxxi, §13.9, §25.7, §81.7, §86.5. See also masters, spiritual
disclosures, divine: about, xxvi, xxx–xxxi; and the All-Dominating, §131.2; auditory, §14.4, 525n109; and
axial saints, §14.10; and the Cleaver, §59.4; on Day of Judgment, §§5.3–4, §§5.7–9, §§41.4–5, §75.3,
521n36; and the Equitable, §42.3; and the Ever-Turning, §§10.3–4; and the Gatherer, §§41.3–5; and
the Guardian, §§14.4–5, §14.8, §14.10; and hallowing, §127.2; and the Innovative, §17.6; and
journey, first, §§10.3–4, 522n64; and the Judge, §62.4; and the Mighty, §20.9; and the Noble, §104.3;
of the Nonmanifest, §5.3, §5.7, §5.9; and the Nourisher, §§55.3–4; and nurturing, §3.4; and
obliteration, §127.2, 519n5; and the One Who Favors, §§11.8–9; and the Painful in Retribution,
§75.3; and the Possessor of the Throne, §115.2; and the Sender, §54.3; and the Sufficer, §21.2; and
unpreparedness, §13.10; visual, §14.4, 525n109. See also preparedness
discourse, §14.4, §18.3, 525n109
disequilibrium, §§15.4–5, §19.3, §41.2, §42.2, §42.8, §46.6, §103.4. See also equilibrium
distance, §7.8, §16.2, §26.5, §36.5, §89.4
diversity, §42.6
divine names. See names, divine
divine oneness. See oneness
divinity, §1.10, §23.1, §69.4
domination/dominance, §15.3, §15.5, §§20.2–3, §§20.9–10, §36.2, §80.1, §102.3, §114.1, §131.1. See also
subjugation
doubts, §100.3
dryness, §12.13, §12.14, §12.16
duality, §6.3, §14.8, §97.1, §100.3, 522n61
dwelling, §24.4, §26.2, §79.3

earth: abasement, §45.7; and elemental mixtures, §§12.13–14, §12.16; exaltedness, §44.4, §44.8; and the
Form-Giver, §77.4; and the Inheritor, §89.1, §89.3; and letters, §§86.1–2; and the Nourisher, §55.2
echoes, §27.3
ecstasy: and Allāh, §1.1; al-Basṭāmī on, xxxi, §41.6, §69.7, §75.5; and exoteric knowledge, §37.2; and the
Governing, §79.5; and infinity, §36.5; and the lovers, §23.2, §35.2; and the Nonmanifest, §126.2; and
the Originator, §106.2; and the Uplifter, §114.3
Egypt, xvi, xvii, xviii, xix, xx, xxi, xxiii, xxxvii n21, §83.5
elements, four: and the All-Provider, §117.2; and Hyle, §12.8, §§12.10–15, 524n94, 524n95; and the Life-
Giver, §48.5; muwalladat, 521n46; and the Powerful, §7.4; and tasting, §24.3; and the Unstitcher,
§94.2. See also substrates, material
elevation, §§78.1–3, §114.1. See also ascension; exaltedness
elite, §§20.8–10, §78.3, §78.4, §111.2
Elite of the Elite, §20.10, §104.3
embryos, §31.2
eminence, §8.2
emulation, blind, §12.7
encompassing, §§6.2–3
endlessness, §2.2, §§16.1–3, §17.12, §21.2, §67.4, §69.3, §93.1. See also beginninglessness; infinity
ennobling, §86.1. See also nobility
enrichment, §68.3
equilibrium: and the All-Dominating, §131.3; as balance, §42.2, §42.8; and creation vs. command, §13.5;
and the Death-Giver, §49.6; and disequilibrium, §§15.4–5, §19.3, §41.2, §42.2, §42.8, §46.6, §103.4;
and the Equitable, §§42.2–3, §42.8; and the Healer, §§103.1–2, §103.4; and the Helper, §§15.4–5;
and the Leaders, 539n436; and the Life-Giver, §48.8; and the Possessor of the Throne, §115.3;
punishment for deviation of, §5.6; and the Ruler, §46.6
equitability, §42.1, §42.3, §42.5
esoteric realities, §55.3
Essence: and the Abaser, §45.1; absorbing of recognizers, §16.2, §95.4, 525n111; and Allāh, §§1.2–4,
§1.11, §16.3, §31.4, §80.4; and the All-Embracing, §17.12; and the All-Merciful, §2.1, §16.3, §31.4,
§40.4, §80.4; and the All-Subjugating, §80.4; and awareness, §§30.2–4; and axial saints, §54.3, §76.4,
532n269; and the Bountiful, §13.1; and the Cleaver, §59.5; and command, realm of, §79.2, §102.3;
cosmological scheme, 524n91; and creation, realm of, §67.2, §79.2, §102.3; and the Death-Giver,
§49.5; and the Determiner, §102.3; disclosure of, xxii–xxiii; encompassing by, §§6.2–3; and the Ever-
Creating, 524n100; and the Everlasting, §90.6; and existence, §72.4, §76.3, §80.4, §81.2, §90.6,
§130.1; fixity of, §42.5; and the Fully Active, §§76.3–4; and the Giver of Bliss, §25.6; and gratitude,
§§57.2–3; and the Great, §81.2; and the Guardian, §14.5, §14.7; and the Hearing, §§19.3–5; and the
Helper, §15.5; and the Holy, §127.1; and ignorance, §18.2; immutability, §72.4; and the Independent,
§37.4; and the Innovative, §17.12; and journey, first, 532n270; and knowledge, §8.2, §§18.6–7,
§§30.2–3, §72.4, §110.1; language of, §19.2; and life, §33.8; and the Life-Giver, §49.5; and the Light,
§100.3; and the Mighty, §§20.6–7, §20.10; motion of, §49.5; and names, ranks of, §3.2, §5.2; and the
ninth sphere, §16.2; and the Noble, 542n527; and obliteration, 519n5; and the One God, §23.5; and
oneness, §14.7, §34.3, §41.5; and the One Who Favors, §11.6; and the Overseer, §130.1; passing away
in, §12.19, 519n4, 542n527; passivity, §16.1; and perfection, §18.3, §19.3; and praise, §§38.2–3, §38.4;
in prayer, opening, §0.1; and the Preserving, §72.4; and the Pure, §108.1; and qualities, §24.5, §107.1,
529n160; and the Restorer, §107.1; and the Resurrector, §95.4; and the Ruler, §46.6; and the Splitter,
§63.5; station of no station, 527n122; subsistence after annihilation, §14.7, §20.10, §27.7, §78.4; and
supersensory meanings, §21.3, §82.2; and tenderness, §88.3; and the Tester, §§18.2–3, §§18.6–7; and
union, §88.3; witnessing of, §1.2, §1.11, §5.4, §6.3, §7.9, §§20.6–7
etymology, §1.1, §3.1, §8.1, §25.1
everlastingness, §§90.1–2, §90.6, 540n488. See also endlessness
evil, §§83.3–4, §118.2
Exalted Book, §0.2
exaltedness, §14.7, §20.5, §26.2, §35.3, §§44.1–9, §§45.2–5, §70.5. See also abasement
excesses, §3.3, §12.15, §§13.1–2, §13.4, §13.6, §13.10, §31.2, §§69.2–3, §69.6, §80.4
exclusive singularity, §34.6, §91.4, §106.2
existence: and Allāh, §§1.9–10, §2.2, §15.3, §81.2, §89.5; and the All-Embracing, §16.2, §§16.2–3; and the
All-Merciful, §1.6, §1.8, §1.10, §§2.2–4, §3.2, §§4.1–2, §15.3, §20.4, §22.1, §31.2, §33.3, §47.1, §61.3,
§69.3, §80.4, §§81.2–3; assistance, existential, §47.1; and awareness, §30.2; and the Benevolent,
§§105.1–2; and the Bestower, §40.2, §40.4, §52.2; and the Clarifier, §101.2; and the Cleaver, §59.2,
§59.3, §59.5; and the Concealing, §25.3, §25.10; and determination, §§87.2–3; and distinct
determination, §§48.1–3; and the Encompassing, §6.3, §§6.5–6; and the Equitable, §§42.6–8; and the
Essence, §23.5, §27.7; and the Ever-Creating, §13.7, 524n100; and the Everlasting, §90.6; and the
Ever-Merciful, §31.2; and the First, §123.1; and the Fulfiller, §99.2; and the Giver, §91.2, §91.4; and
gratitude, §57.4; and the Great, §§81.1–3; and the Guarantor, §85.2; of harm, §70.3; and the Hearing,
§§19.5–8; and the Helper, §§15.3–5; and hope, 542n527; and infinity, §2.3, §§16.2–3, §42.8, §48.6,
 §§65.2–3, §66.4, §74.4, §89.4; and the Inheritor, §89.3, §§89.5–6, §90.3; and the Innovative, §§17.1–
2, §17.5, §§17.11–12; language of, §19.2, §§19.5–7, §33.3, §90.5; and life, §§33.2–4; and the Life-
Giver, §§48.1–3, §48.6, §49.2, §49.7; and light, §§30.3–4, §76.1, §77.2, §96.2, §§100.2–3; and
liminality, §33.6; and mercy, xxvi, §1.6, §4.1, §31.2, §69.3; and motion, §15.5, §42.8; names of, §§1.8–
9, §3.2, §10.6, §22.1; and the Noble, §104.2; and the Nourisher, §55.2; oneness of, xxii–xxiii, §6.5,
§§19.2–3, §75.2; and origination, §65.2, §65.4; and the Patron, §97.2; and perfection, §§33.2–3,
§38.3; and possibility, §§71.3–4, §§90.3–4; and the Powerful, §§7.7–8; and the Preserving, §§72.4–6;
and the Real, §2.4, §75.2, §90.2, §§96.1–5, §97.1; and the Reckoner, §52.7; and the Self-Subsisting,
§34.9; and speech, §§19.4–8, §56.5; and the Stitcher, §93.2, §93.3, §93.5; and subjugation, §§80.2–4;
and subsistence, self-, §7.7, §30.2, §34.9, 537n416; subsistence after annihilation, §27.7; and tasting,
§42.7, §48.1, §90.5; and the Tester, §18.3, §18.4; and the Transcendent, §82.6; and the Truthful,
§§56.3–4; and the Unstitcher, §§94.2–3; witnessing of, §19.2, §19.5, §33.3, §33.5, §55.2, §70.5. See
also bestowal; determination; life; nonexistence
existentiation, §2.3, §32.2, §§32.9–10, §100.2
existents: as accidents for existence, §16.2; and acts, §93.2; and the All-Embracing, §§16.2–3, §17.12; and
the All-Merciful, §§2.3–4, §20.4, §75.3; and the All-Subjugating, §§80.2–3; attendance to affairs of,
§§34.1–2; and the Benefiter, §70.4; and the Bountiful, §13.2, §§13.4–5, §13.7; creation of, §8.6, §8.8,
§13.2, §13.5, §13.7; and the Death-Giver, §49.4; diversity of, §42.6; and the Equitable, §§42.2–3,
§§42.5–9; and the Healer, §103.2; and the Helper, §15.3; imbalanced, §§42.2–5; impregnability,
§20.4; and the Innovative, §17.2, §17.5, §17.12; and the intellect, §61.4; and knowledge, §§8.4–6,
§8.8, §110.1; and letters, §86.2; and the Life-Giver, §48.1, §48.6; and the Living, §§33.2–5, §33.8; and
nonexistent forms, §33.5; and nurturing, §3.3, §3.5; and the Painful in Retribution, §§75.2–3; and
perfection, §38.3; and the Potent, §87.2; and the Powerful, §7.7; and the Praiseworthy, §38.3; and
the Real, §§96.2–5, §97.1; and the Reckoner, §52.4; resurrection of, §95.3; and the Self-Subsisting,
§§34.1–2, §34.4, §34.9; and the Stitcher, §§93.1–2; and the Sufficer, §21.1; and the Tester, §18.4; and
the Truthful, §56.3, §56.5; and the Wise, §9.2, §§9.7–8; and the Withholder, §§31.2–3
exoteric knowledge, §36.3, §37.2, §37.5, §43.2
exoteric scholars: and abasement, §45.3; and the All-Concealing, §92.3; and concealment, §92.1; and the
Ever-Turning, §10.7; and existence, §90.6; on the Gatherer, §41.1; on the High, §35.1, §35.5; and the
King, §43.9; on nearness, §26.1; and perception, §24.1; on the Withholder, §31.1
expansion, §2.3, §31.1, §31.4, §§131.2–3, §132.1. See also growth

faithfulness, §129.1
al-Fāliq, xxxviii n43
falsehood: and the Helper, §15.4; and the Judge, §62.3; and the Life-Giver, §48.8; and the Proud, §132.2;
and the Real, §96.1, §§96.4–5; and the Swift in Reckoning, §28.1; vs. truth, §8.7, §15.4, §56.5, §96.5.
See also truth
al-Farghānī, Saʿīd al-Dīn, xv, xix, xx
farmland, §22.1
al-Farrāʾ, §22.1
favoring, §11.2, §11.4, §§11.6–7, §11.9
fear, §§92.2–3, §§129.1–2, §129.4, §139.1
fire: and associationism, §41.6; and the Concealing, §§25.8–9; and the Death-Giver, §49.3; and elemental
mixtures, §§12.14–16; and the Form-Giver, §§77.3–4; and Hyle, §12.10, §12.12; Ibn Hūd on, §52.9;
and incineration of creation, §43.8; and knowledge, §8.6; and opposites, §24.6; and preservation,
§72.3; and tasting, §24.3
the Fire: and bliss, §5.7, §5.9, §13.10, §§24.4–5, §25.5, §41.8, §49.3, §75.4, §105.2, 524n103; and deviance,
§42.2; and the Gatherer, §§41.7–8; judges in, §62.1; and the Originator, §106.3; People of the Fire,
§5.9, §13.10, §§24.4–5, §25.5, §41.8, §105.2, 521n37; saving from, §13.10, §25.8, 521n37. See also the
Garden
firmness, §118.1, §118.3. See also strength
First Intellect, §12.4, §§12.5–6, §12.19, §79.3, 524n91. See also intellect; Supreme Pen
fixity, §47.2
food, §6.6. See also nourishment
Footstool, §16.1
forbearance, §§29.1–5
forbidding, §11.6
forgiveness, §§29.2–5, §§58.1–3. See also pardoning
forms: and the Cleaver, §59.1, §59.3, §59.5; and the Death-Giver, §§49.2–3; and determination, §§87.2–3,
§89.5; and the Form-Giver, §§77.2–4, §135.1; and Hyle, §§12.7–8, §12.11; and the Inheritor, §§89.5–
6; and the Life-Giver, §48.3; and nonexistence, §§33.4–5; and the Opener, §109.1; and the Potent,
§§87.2–3; and the Preserver, §§77.2–5; and provision, §117.2; and the stitched mass, §93.1, §93.5,
§93.6; and the Subtle, §64.3; unstitching of, §§94.2–3. See also creation; determination
freedom, §37.1, §97.3, §97.4, §127.1
freezing, §§12.12–13
friendship. See guardians and guardianship
Friends of God, §52.9, §70.5, 539n436
fruit, §10.7
fulfilment, §§99.1–2

Gabriel, 525n106
the Garden: and the Benefiter, §70.4; and the Benevolent, §105.2; and bliss, §5.7, §5.9, §13.10, §§24.4–5,
§25.5, §105.2, §106.3; judges in, §62.1; and mercy, §5.9, 521n37; and the Misguider, §67.4; and sleep,
541n507; and tasting, §6.6; worshippers, fruit for, §23.2. See also the Fire
gender, §16.3, 527n122
genera, §§96.2–5, §124.1
gentleness, §64.4
al-Ghazālī, Abū Ḥāmid: about, xxv, xxvi; on the Abaser, §45.1; on the All-Concealing, §92.1; on the All-
Dominating, §131.1; on the All-Embracing, §16.1; on the All-Provider, §117.1; on the All-
Subjugating, §80.1; on the Avenger, §39.1; on the Aware, §30.1; on the Benefiter, §70.1; on the
Bestower, §40.1; on the Clement, §119.1; on the Concealing, §25.1; on the Creator, §133.1; on the
Death-Giver, §49.1; on the Deliverer, §68.1; on the Encompassing, §6.1; on the Enricher, §120.1; on
the Enumerator, §140.1; on the Everlasting, §90.1; on the Ever-Merciful, §4.1; on the Ever-Turning,
§10.1; on the Exalter, §44.1; on the Faithful, §129.1; on the Firm, §118.1; on the First, §123.1; on the
Forbearing, §29.1; on the Forgiver, §58.1; on the Form-Giver, §135.1; on the Gatherer, §41.1; on the
Giver, §91.1; on the Glorious, §73.1; on the Grateful, §57.1; on the Great, §81.1; on the Guarantor,
§85.1; on the Guardian, §14.1; on the Guide, §66.1; on the Hearing, §19.1; on the Helper, §15.1; on
the High, §35.1; Highest Aim in Explaining the Meanings of God’s Beautiful Names, xxv; on the Holy,
§127.1; on the Honorer, §122.1; on the Independent, §37.1; on the Inheritor, §89.1; on the
Innovative, §17.1; on the Judge, §62.1; on the Kind, §22.1; on the Knowing, §8.1; on the Last, §124.1;
on the Lavisher, §32.1; on the Life-Giver, §48.1; on the Living, §33.1; on the Lord, §3.1; on the
Loving, §74.1; on the Magnificent, §36.1; on the Maker, §134.1; on the Manifest, §125.1; on the
Mighty, §20.1; on the Near, §26.1; on the Noble, §104.1; on the One God, §23.1; on the Opener,
§109.1; on the Originator, §106.1; on the Overseer, §130.1; on the Owner of the Kingdom, §43.1; on
the Peace, §128.1; pious formulas in translation, xxxv; on the Possessor of Majesty, §121.1; on
possibility, §71.4; on the Potent, §87.1; on the Powerful, §7.1; on the Praiseworthy, §38.1; in prayer,
opening, §0.2; on the Preserving, §72.1; on the Proud, §132.1; on the Provider, §136.1; on the Real,
§96.1; on the Reckoner, §52.1; on the Responder, §27.1; on the Restorer, §107.1; on the Resurrector,
§95.1; on the Ruler, §46.1; on the Seeing, §12.1; on the Self-Subsisting, §34.1; on the Self-Sufficient,
§143.1; on the Strong, §71.1; on the Subtle, §64.1; on the Sufficer, §21.1; on the Swift in Reckoning,
 §28.1; on the Thankful, §111.1; on the Transcendent, §82.1; on the Trustee, §50.1; on the Truthful,
§56.1; on the Uplifter, §78.1; on the Watchful, §51.1; on the Wise, §9.1; on the Withholder, §31.1; on
the Witness, §53.1
the Giver: about, §§91.1–6; and abundance, §37.1; and the All-Provider, §117.1; and the Bestower, §40.1;
of Blessings, §84.1; of Bliss, §24.4, §25.6, §38.2, §39.3; and the Gracious, §84.1, §84.4; and nurturing,
§3.4; and the Originator, §106.2; and the Owner of the Kingdom, §43.10; of Praise, §38.5; of Safety,
§§25.8–9, §83.3; of Security, §25.9; and the Withholder, §31.4
glory, §§73.1–5
God: crying out to, §27.6; exclusive claim to name Allāh, §1.3, 519n6; hand of, §73.4, §84.2, 538n420;
identity, §17.3, §26.1, §46.5, §78.4; and monism, xxii; as neighbor, §26.5; sight, having, §12.1, §§12.3–
4, §§12.6–7, §12.9, §12.13. See also Essence; names, divine; oneness; specific divine names
God’s Folk, §5.2, §5.9, §27.2, §28.3, §46.2, §58.5, §81.4, §95.4, §132.2, 533n289
governance, §79.1, §79.4
grace, §§84.1–3
gratitude, §38.1, §§57.1–5, §84.5. See also thankfulness
graves, §90.5, §95.1
greatness, §§81.1–6, §132.2
growth, §§31.2–3, §32.12. See also expansion
guarantees, §§85.2–4
guardians and guardianship, §§14.1–2, §§14.4–5, §§14.8–10, §25.9, §54.5, §72.1, §97.2, 524–25n105
the Guide: about, §§66.1–5; and the All-Concealing, §92.3; and the Assister, §§47.5–8; and bliss, §13.10,
§25.6; and the Bountiful, §13.8, §13.9; and the Concealing, §§25.2–3; and the Deliverer, §68.4; and
the Ever-Creating, §13.8, §13.9; and the Governing, §79.4; kings, exercising power over, §43.6; and
the Loving, §74.4; and messages, §§54.1–5; vs. the Misguider, §24.6, §25.6, §28.2, §47.5, §§54.1–4,
§66.4, §67.2, §67.4; outward dimension of, §66.3; properties, §13.9, §§25.2–3; and the Real, §25.3;
and reality, §§28.2–3; and the Ruler, §46.5; and the Sender, §54.5, §66.2; and the Subtle, §64.4. See
also the Misguider

Hadith, xviii, xxiv, §6.1, §13.10, §43.7, 524n102

al-Ḥallāj, §45.8
hallowing, §§127.1–2
halting: about, xxxi, 522n64; and abasement, §45.3; and the Abundant, §113.1; and the All-Subjugating,
§80.4; and axial sainthood, 534n308; and elevation, §§78.3–4; and the Ever-Turning, §§10.4–5; and
exaltedness, §44.2; and the Forgiver, §58.5; and the Grateful, §57.6; and guardianship, §14.8; and the
Holy, §127.2; Ibn al-ʿArabī on, §11.8; and ignorance, §52.8; and impregnability, §20.1; and the
Independent, §37.4; and the Inheritor, §§89.6–7; and invocations, xxxi, §51.11, §57.6, §89.7; and
mercy, §4.1; and the Misguider, §68.4; al-Niffarī on, §5.7, §10.4, §20.1, 523n67; and oneness, §41.5;
and the Patron, §97.5; and the Restorer, §107.1; and the Triumphant, §60.6, §60.7; and the Trustee,
§50.6, §50.10; and viceregency, §86.3
Ḥammām al-Jāmāliyyah (public bath in Cairo), xvii
hamzah (letter), §86.2
Ḥanafī, §46.2
hand of God, §73.4, §84.2, 538n420
harm, §45.7, §§69.1–6, §§70.2–3, §70.6, §80.4, §105.1. See also benefits
al-Ḥarrālī, xxiii
heads, §12.15
healing, xxvi, xxviii, xxviii–xxxi, §83.3, §102.2, §§103.1–4
hearts, §14.2, §23.2, §§25.2–7, §51.10, §§52.11–12, §127.3
heat, §12.10, §12.12, §§12.14–15, §95.3, 524n95
heavens, §87.3
Hebron, xx, xxvii, §83.5
hell. See the Fire
help: and the Deliverer, §68.1; enemies, received by, §54.2; and the Guardian, §14.1; and the Helper,
§§15.1–5; and the Patron, §97.1, §97.3; and the Responder, §27.6; and the Sender, §54.2. See also
assistance
heretics, monist, xxii–xxiii, xxiv
hidden treasure, §37.4, §74.2, 531n239
hierarchical chain, §13.3, §§13.5–8
holiness, §108.1, §127.1
Holy Essence. See Essence
Holy Land, xxxvi–xxxvii n19
honor and honoring, §11.6, §25.9, §122.1
hope, §§32.4–5, §47.3, §104.3, §139.1, 542n527
horizons, §36.3
hospices, xv, xvi, xvii, xviii, xx, xxiii
human beings: and abasement, §45.2; and the aeon, 519n11; as clarifiers, §101.3; as counterpart of
Supreme Pen, §12.19; and elemental mixtures, §§12.13–18, 524n95; and exaltedness, §§44.7–8,
§45.7; and the Giver, §§91.3–4, 541n494; and the Innovative, §§17.3–4, §17.7, §§17.10–11; and the
Judge, §§62.2–3; language, §19.7, §110.2; and the Life-Giver, §48.5, §48.7; and the Magnificent,
§§36.3–4; and the One Who Favors, §11.7; perfect human being, §13.7, §17.4, §§17.7–9, §17.12,
524n100, 527n122, 527n127; and perfection, §86.1; and the Preserving, §72.2; spiritual typology of,
523n77; and the Tester, §18.7
human bodies: and the All-Provider, §117.2; exaltedness, §44.5, §44.7; illness, §§103.1–2; and the Life-
Giver, §49.6; and the Nourisher, §55.3; and speech of existence, §§19.6–7; and the Unstitcher, §94.2.
See also Body, Universal
humors, §49.6, 542n539
Ḥusayn Katakhda ibn Yūsuf al-Dīrūzī, xxxiv
Hyle, §12.5, §12.8, §§12.10–13, 524n91–92, 524n95
hypocrites, §41.9

Ibn ʿAbbās, ʿAbd Allāh, §9.1, §32.9, §34.1, §63.3

Ibn ʿAbd al-Salām, xxiii
Ibn Anas, al-Rabīʿ, §34.1
Ibn al-Aʿrābī (d. 231/845), §9.1
Ibn al-ʿArabī, Muḥyī l-Dīn (d. 638/1240): about, xv, xviii, xxv, xxvi, xxvii; on Adam, 540n469; on axial
sainthood, 539n436; and al-Basṭāmī, xxxviii n42; on creation vs. command, 524n99; Futūḥāt, xviii,
xviii–xix; on gift-giving, §37.2, §84.2; manuscripts, xxxiii; on philosophers, §79.3; pious formulas in
translation, xxxv; on recognizers, §11.8; on servanthood, §11.8, §12.1, §14.5; Servants of God, 523n77;
on speech and existence, §19.5, §90.5; station of no station, 527n122; vs. traditionists, xxii, xxiii; on
Transformation, 521n36; on wayfarers, §79.3
Ibn al-ʿArīf, xxxviii n42
Ibn Barrajān, Abū l-Ḥakam: about, xxv–xxvi, xxxv; on the Abaser, §45.1; on the Able, §61.1; on the
Abundant, §113.1; on the All-Dominating, §131.1; on the All-Embracing, §16.1; on the All-
Subjugating, §80.1; on the Avenger, §39.1; on the Aware, §30.1; on the Benefiter, §70.1; on the
Benevolent, §105.1; on the Bestower, §40.1; on the Clarifier, §101.1; on the Cleaver, §59.1; on the
Clement, §119.1; Commentary on the Beautiful Names of God, xxv–xxvi; on the Concealing, §25.1; on
the Creator, §133.1; on the Death-Giver, §49.1; on the Deliverer, §68.1; on the Determiner, §102.1;
on the Encompassing, §6.1; on the Enumerator, §140.1; on the Equitable, §42.1; on the Everlasting,
§90.1; on the Ever-Merciful, §4.1; on the Ever-Turning, §10.1; on the Exalter, §44.1; on the Faithful,
§129.1; on the Firm, §118.1; on the First, §123.1; on the Forbearing, §29.1; on the Forgiver, §58.1; on
 the Form-Giver, §135.1; on the Gatherer, §41.1; on the Giver, §91.1; on the Glorious, §73.1; on the
Gracious, §84.1; on the Grateful, §57.1; on the Great, §81.1; on the Guarantor, §85.1; on the
Guardian, §14.1; on the Guide, §66.1; on the Hearing, §19.1; on the High, §35.1; on the Holy, §127.1;
on the Honorer, §122.1; on the Inheritor, §89.1; on the Innovative, §17.1; on the Judge, §62.1; on the
Kind, §22.1; on the Knowing, §8.1; on the Last, §124.1; on the Lavisher, §32.1; on the Life-Giver,
§48.1; on the Light, §100.1; on the Living, §33.1; on the Lord, §3.1; on the Lord of the Ascending
Pathways, §138.1; on the Loving, §74.1; on the Magnificent, §36.1; on the Maker, §134.1; on the
Manifest, §125.1; on the Mighty, §20.1; on the Multiplier, §137.1; on the Noble, §104.1; on the
Nourisher, §55.1; on the One God, §23.1; on the One Who Favors, §11.1; on the Only, §142.1; on the
Originator, §106.1; on the Overseer, §130.1; on the Owner of the Kingdom, §43.1; on the Painful in
Retribution, §75.1; on the Patron, §97.1; on the Peace, §128.1; pious formulas in translation, xxxv; on
the Possessor of Majesty, §121.1; on the Possessor of the Throne, §115.1; on the Potent, §87.1; on the
Powerful, §7.1; on the Praiseworthy, §38.1; in prayer, opening, §0.2; on the Preserving, §72.1; on the
Proud, §132.1; on the Provider, §136.1; on the Pure, §108.1; on the Purifier, §98.1; on the Real,
§96.1; on the Reckoner, §52.1; on the Responder, §27.1; on the Restorer, §107.1; on the Ruler, §46.1;
on the Seeing, §12.1; on the Self-Subsisting, §34.1; on the Self-Sufficient, §143.1; on the Sender,
§54.1; on the Setter of Trials, §116.1; on the Severe in Assault, §141.1; on the Severe in
Chastisement, §24.1; on the Splitter, §63.1; on the Stitcher, §93.1; on the Strong, §71.1; on the
Subtle, §64.1; on the Tester, §18.1; on the Thankful, §111.1; on the Transcendent, §82.1; on the
Triumphant, §60.1; on the Trustee, §50.1; on the Truthful, §56.1; on the Unstitcher, §94.1; on the
Uplifter, §78.1, §114.1; on the Watchful, §51.1; on the Wise, §9.1; on the Withholder, §31.1; on the
Witness, §53.1
Ibn Dabūqā, xxxiv
Ibn al-Fāriḍ, ʿUmar, xv, xviii, xix–xx, §26.2
Ibn Ḥazm, 523n83
Ibn Hūd, xxxvii n22, §52.9
Ibn Maḥmūd, Ḍiyāʾ al-Dīn Muḥammad, §50.8
Ibn al-Nuwayrī, Jamāl al-Dīn, §83.5
Ibn Sabʿīn, xv, xxi, xxii, xxiii, xxiv, xxxvii n22
Ibn Sāʿidah, Quss, §66.3
Ibn al-Ṣalāḥ, xviii
Ibn Taymiyyah, xxii, xxxvii n29
ibn Ṭayy al-Ḥāfī, Jamāl al-Dīn Maḥmūd, xxiv
identity, §17.3, §26.1, §46.5, §78.4
ignorance: and abasement, §§45.2–3; and axial saints, §52.8, 532n269; and the Concealing, §25.4; and
forbearance, §29.2; and knowledge, §110.1; of oneness of the Essence, §14.7, §§18.2–3; and the
Reckoner, §52.10; and the Seeing, §12.2, §12.7; and the Swift in Reckoning, §28.3; and
unpreparedness, §13.10; veiling of perception, §12.2
al-Īkī, Shams al-Dīn Muḥammad, xix, xx
illness, §§103.1–4, §127.3, §131.3
illumination, §100.1. See also light
illusions, §100.3
imaginalization, §12.6, §59.5
imaginal realm, §2.2, §5.4, §7.4, §14.2, §14.4, §20.6, 525n109
the imaginary, §94.2
imagination, 524n91
impregnability, §20.1, §§20.4–5, §§20.8–9
incongruity, §§46.6–7
indwelling, §26.2
infinity: of the All-Merciful, §2.5, §16.2; attendance to affairs of existents, §34.2; and the Benefiter,
 §§70.2–4; of corporeal entities, §36.3; and existence, §2.3, §§16.2–3, §42.8, §48.6, §§65.2–3, §66.4,
§74.4, §89.4; of good, §83.4; and the Guide, §66.4, §67.4; and the Innovative, §17.11; and the Last,
§124.1; and the Life-Giver, §§48.1–2, §48.6; and the Loving, §74.4; and the Magnificent, §36.5; and
the Misguider, §67.4; and the Praiseworthy, §38.2, §38.5; and the Preserving, §§71.4–5; of the Real,
names of, §§70.3–4; of root names, levels of, §70.2; and the Sufficer, §21.3; of tenderness, §88.2. See
also endlessness
influence, §57.2
inheritance, §§89.1–3, §§89.5–6
ink, §13.9, §21.2
inrushes, §45.6, §§55.3–4
insects, §83.5
intellect: and the Able, §61.5; and Allāh, §1.1, §1.11; and axial saints, §14.10; and Essence, §1.4, §33.8; and
the Ever-Creating, §§13.7–8; and existents, §§61.4–5; First Intellect, §12.4, §§12.5–6, §12.19, §79.3,
524n91; and the Great, §§81.3–4; and the Healer, §103.2; and the Hearing, §19.3; and the Holy,
§127.2; and the Innovative, §16.3; and the Light, §100.3; and liminality, §33.6; and manifestation,
§12.9; and nobility, §86.3; and the One Who Originates, §65.2; and the Originator, §106.2;
perception of, §1.2, §16.3, §20.7, §36.1, §100.3; provision of, §117.2; and the soul, §94.2; and the
Sufficer, §21.1; and unstitching, §94.3; and the Witness, §53.1. See also Supreme Pen
intellective, §7.4, §§8.5–6, §21.2
intellects, veiled: and awareness, §30.1; and chastisement, §24.4; and creation, realm of, §13.5, §79.2; and
emphasis, §8.1; and the Ever-Creating, §13.8; and the Ever-Turning, §10.7; and forbearance, §29.2;
and the Forgiver, §58.3; and the Fully Active, §75.4; and the Great, §81.4; and the Guarantor, §85.3;
and the Guardian, §14.3, §14.9; and the Innovative, §17.6; and knowledge, §§8.7–8; and the Life-
Giver, §48.5; and names, properties of, §12.14; and names, qualities of, §42.9; and nearness, §26.4;
and nobility, particular, §86.3; and the Nourisher, §55.3; and origination, §65.2; and the Originator,
§§106.1–3; and the Owner of the Kingdom, §43.3, §43.9; and recognizers, §12.3; and relative
nonexistents, §7.3; and the Responder, §27.3; and Sunnis, §52.9; and the Swift in Reckoning, §28.3;
and the Tester, §§18.1–3; and tranquility, §14.3; and the Truthful, §56.6; and the Wise, §9.7;
worshipping with their hearts, §51.10
intellectuals, §20.8, §41.9
intimacy: and the All-Concealing, §92.8; and the Benevolent, §105.3; and the Clement, §119.2; and the
Ennobler, §86.5; and the Ever-Knowing, §110.3; and the Grateful, §57.6; and the Guarantor, §85.2;
and the Guardian, §14.10; and the Hearing, §19.6; and the Honorer, §122.2; and the Inheritor, §88.6;
and invocations, xxix, xxx; and the Loving, §74.5; and the Peace, §128.2; and the Possessor of the
Throne, §115.3; and the Uplifter, §114.2
invisibility, §17.4, §17.11, §§20.6–7, §133.1, §135.1, 527n127
invocations: about, xxviii–xxxi; of the Able, §61.6; of the Abundant, §113.2; of the All-Concealing, §92.8;
of the All-Dominating, §§131.2–3; of the All-Provider, §117.3; of the All-Subjugating, §80.5; of the
Benefiter, §70.7; of the Benevolent, §105.3; of the Clarifier, §101.4; of the Cleaver, §59.6; of the
Clement, §119.2; of the Concealer, §112.2; of the Creator, §133.2; of the Deliverer, §68.2, §68.6; of
the Ennobler, §86.5; of the Enricher, §120.2; of the Enumerator, §140.1; and the Ever-Creating,
§13.7; of the Ever-Knowing, §110.3; of the Everlasting, §90.7; of the Faithful, §129.4; of the Firm,
§118.4; of the First, §123.2; of the Forgiver, §58.5; of the Form-Giver, §135.2; of the Fulfiller, §99.3;
of the Fully Active, §76.5; of the Giver, §91.6; of the Glorious, §73.5; of the Governing, §79.5; of the
Gracious, §84.6; of the Great, §81.7; of the Guarantor, §85.4; of the Guide, §66.5; and halting, xxxi,
§51.11, §57.6, §89.7; of the Holy, §127.3; of the Honorer, §122.2; of the Judge, §62.5; of the Last,
§124.2; of the Light, §100.4; of the Lover, §74.5, §127.3; and majesty, xxix, xxx, §52.12, §105.3; of the
Manifest, §125.2; and miracles, xxxi, §76.5, §87.5; of the Misguider, §67.6; of the Near, §127.3; of the
Nonmanifest, §126.2; of the One Who Originates, §65.5; of the Opener, §109.2; of the Painful in
Retribution, §75.6; of the Patron, §97.6; of the Peace, §128.2; of the Possessor of Majesty, §121.2; of
 the Possessor of the Throne, §115.3; of the Potent, §87.5; preparedness for, xxviii, §50.7, §93.7, §99.3,
§101.4, §116.2, §133.2; of the Preserver, §77.6; of the Preserving, §72.5; of the Protector, §83.6; of the
Proud, §132.1; of the Real, §96.6; of the Reckoner, §§52.11–12; and recognition, xxxi, §56.6, §57.6,
§89.7, §94.4, §113.1, §133.2, §135.2; of the Resurrector, §95.5; of the Setter of Trials, §116.2; of the
Splitter, §63.6; of the Stitcher, §93.7; of the Strong, §71.6; of the Subtle, §64.5; of the Tender, §88.6;
of the Thankful, §111.2; of the Transcendent, §82.7; of the Triumphant, §60.8; of the Trustee,
§§50.9–10; of the Unstitcher, §94.4; of the Uplifter, §78.5; of the Watchful, §§51.10–11, §127.3; and
witnessing, xxxi, §26.3, §59.6, §62.5, §64.5, §65.4, §131.2, §135.2; and worshippers, §51.11, §97.6,
§133.2, §135.2, §139.1, §140.1
al-ʿIrāqī, Fakhr al-Dīn, xv, xix
al-Iṣfahānī, Shams al-Dīn, xxiv
isthmus, §10.3, §54.5, 530n217. See also liminality

al-Jandī, Muʾayyid al-Dīn, xv, xxiii

al-Jazarī, Shams al-Dīn, xix
Jesus, xxxvi–xxxvii n19, §§32.2–3. See also Messiah
Jews, §45.6, §86.4
jinn, §12.15, §41.2
John the Baptist, §25.7, §88.1
Jonah, §27.7
journey, first: about, 522n64, 523n67; and axial saints, 532n269; and creation vs. command, §13.5;
elevation of those on, §78.3; and the Ever-Turning, §§10.3–6; and hallowing, §127.2; and the
Independent, §37.4; and invocations, xxxi; light, people of, §43.10, 532n270; and oneness, §41.5; and
the Self-Subsisting, §34.9; witnessing during, §11.5; worshippers, fruit for, §23.2. See also recognition
journey, second: about, 522n64, 523n67; and axial saints, §14.7, §52.8, §54.3, §68.4, §78.4, §142.1,
534n308, 535n334; and creation vs. command, §13.5; and elevation, §§78.3–4; and the Ever-
Creating, §13.9; and the Ever-Turning, §10.5; and the Independent, §37.4; and invocations, xxxi; and
the Manifest, §125.2; and the Misguider, §68.4; and motions, §23.3; and oneness, §59.5; and the
Only, §142.1; and the Triumphant, §60.7; and unity, §52.8; witnessing during, §11.5. See also axial
saints
journey, third, §14.9, §23.3, §54.4, §68.4, 532n269, 535n334
journey, fourth, §68.4
journeys, xxvii, §§14.4–5, 522n64. See also travelers, spiritual; wayfarers
judges, xxiii, §62.1, §86.4
al-Junayd, Abū l-Qāsim, §45.6, §55.4, 522n66, 529n187
jurists, §20.8

Kaaba, §14.10, 526n115

al-Kāmiliyyah, Dār al-Ḥadīth (Hadith College in Cairo), xxiii
al-Kāmil Muḥammad ibn Ayyūb, §53.2
Khālid ibn Muḥammad, §6.1, §13.1
al-Khaṭṭābī, xxv
Khayyām, Omar, xix
kindness, §22.1, §40.1, §§84.1–2, §85.1, §119.1
the Kingdom, §§43.5–9, §52.5
kingdoms, §§43.1–2, §§43.7–9, §48.5, §89.2, §89.6
kings: elevation of, §78.2; and invocations, §80.5; and the Judge, §62.3; and the Magnificent, §36.4; and
the Owner of the Kingdom, §43.2, §43.6, §§43.8–10; and the Possessor of the Throne, §115.1, §115.2;
and the Preserving, §72.3; and the Proud, §132.2
kingship, §§5.1–3, §37.3, §43.6, §43.9, §80.5
al-Kisāʾī, §22.1
knowledge: and abasement, §45.3; and awareness, §§30.1–3; and the Clear Book, §91.3, 541n494; and the
Creator, §133.2; and determination, §133.1; and the Encompassing, §6.2, 521n42; escaping the
knowledge of the knowers, §26.2; and Essence, §8.2, §§18.6–7, §§30.2–3, §72.4, §110.1; essential
Knowledge, §8.4, §8.6, §12.4, §61.2, §§110.1–2; and the Ever-Knowing, §§110.1–2; exoteric, §36.3,
§37.2, §37.5, §43.2; and the Forgiver, §58.2; and the Gracious, §84.4; and hearing, §12.3, §19.3; and
the Holy, §127.2; and Hyle, §12.11, §12.14, §§12.17–19, 524n95; and ignorance, §18.2; and the
Knowing, §§8.1–8; and language, §110.2; and the Life-Giver, §§48.3–4, §48.8; and the Loving, §74.3;
and the Mighty, §20.8; and the Misguider, §§13.8–9; and nearness, §26.1, §26.3, §26.6, §51.7; and
opposition, §67.3; performing deeds without, §20.8; and the Powerful, §7.5; and Preserved Tablet,
§12.5, §12.8, §21.2, §55.2, §57.2, §94.2, 524n91, 535n346; and qualities, §20.7; and the Seeing,
§§12.2–5, §§12.7–8; and souls, §12.5, §12.7, §48.3; and the Tester, §18.2, §§18.6–7; veiled, §89.6. See
also intellect; power
Konya, xv, xvi, xix, xxiii, xxv, xxix, xxxvii n22, 536n353
Köse Dağ, battle of, xix
Kūmah, xv

Labīd, §96.1
language: and chastisement, §28.3; and Essence, §76.3; of existence, §19.2, §§19.5–7, §33.3, §90.5; and
knowledge, §110.2; and the Magnificent, §§36.2–3; of Messengers, §14.7. See also speech
laudation, §38.2
lavishing, §32.1, §32.9
Law, revealed, xxvii, §20.8, §§43.6–7, §45.4, §58.2, §72.3, §86.4
Leaders, §78.4, 539n436
legal issues, §46.2, 533n290
letters, §67.3, §§86.1–2, 537n400
Level, Supreme, §19.4
Level of Levels, §76.4, §130.1
liars, §§56.3–4. See also falsehood
life: and the All-Merciful, §33.3; and death, §§33.7–8, §70.2; and the Death-Giver, §49.6, 533n305; and
determination, §§48.1–3, §48.5; essential Life, §61.2; and existence, §§33.2–4, §48.6; and First
Intellect, §12.4, §§12.5–7; and Hyle, §12.10, §12.12, §12.14, 524n95; and the Life-Giver, §41.2, §48.1,
§§48.3–7; and the Living, §33.1, §§33.7–8; and material substrates, §33.4; and nurturing, §3.6; and
the Resurrector, §95.3; and the Splitter, §63.2; and tasting, §33.2; and unstitching, §§94.1–2; variety
in, §33.3. See also death; determination; existence
light: and the Assister, §47.8; and awareness, §§30.3–4; and the Cleaver, §59.3; and creation, §43.8, §59.3;
and determination, §87.2; and existence, §§30.3–4, §76.1, §77.2, §96.2, §§100.2–3; and the Giver,
§91.3; and the Gracious, §84.4; and the Guardian, §14.10; and the Harmer, §69.3; and illumination,
§100.1; and the Light, §§100.1–3; and liminality, §33.6; and the Manifest, §125.1; as material
substrate, §94.2, §96.2; and the Mighty, §20.9; and oneness, §41.3, §41.5; and the Owner of the
Kingdom, §§43.7–8; and the Preserver, §77.2; and the Protector, §83.3; and the Ruler, §46.7; and the
Seeing, §12.18; and the Stitcher, xxx, §93.1; and Supreme Pen, §21.2; and the Triumphant, §60.6. See
also darkness
liminality, §14.2, §23.5, §§33.5–6, §47.7, 530n217. See also isthmus
liquids, §12.13
litanies, §47.6, 533n299
livestock, §72.2
the Lord: about, §§3.1–7; and the Ever-Knowing, §110.3; and the Giver, §91.4; and intimacy, §14.10;
likeness of, §§17.9–11, 527n125; and the Magnificent, §36.2; and the One Who Favors, §11.4; and
recognizers, §11.8, 542–43n547; and the Responder, §27.4; and the Sufficer, §52.5; and tenderness,
 §88.5
lordship: and abasement, §45.5, §45.8; and elevation, §§114.1–2; and guardianship, §14.8; and the
Innovative, §17.3, §17.6; and nurturing, §3.7; and representatives, §§17.10–11, 527n125; and
servanthood, §11.4, §§11.8–9, §§14.6–7, §17.11, §33.8, §45.8, §§114.1–2, 520n16, 542–43n547. See
also servants and servanthood
lovers and love: abasement, §§45.3–5; al-Basṭāmī on, xxxi, §41.6, §69.7, §75.5; beloved, §14.10, §70.6; and
the Benefiter, §70.6; and the Concealing, §25.3; and constitutients, natural, §24.3; and constitutions,
bodily, §24.2; elevation of, §78.3; and the Equitable, §42.1, §§42.3–5; and glory, §73.4; and the
Grateful, §57.6; and the Guarantor, §85.1; and the High, §§35.2–5; and intellects, veiled, §106.3;
invocation of, §127.3; and knowledge, 531n239; and liminality, §33.6; and the Lord, §3.4; and the
Loving, §§74.1–5; in poetry, §14.10, §45.9, 526n115, 533n282; and servanthood, xx–xxi, §66.2; and
the Subtle, §64.4; and Sufism, xvii, §23.2, §66.2, §88.5; and tenderness, §§88.5–6; and tranquility,
§§14.2–3; and the Triumphant, §60.5; and the Trustee, §§50.4–5; and the Watchful, §§51.5–6; and
the Wise, §9.8

magnanimity, §38.1
magnificence, §§36.1–6, §§81.1–6
Majd al-Dīn Isḥāq ibn Yūsuf al-Rūmī, xviii
majesty: and Allāh, §1.3, §39.1; and the Avenger, §39.1; and beauty, §25.8, §32.4, §§32.6–7, §36.6, §121.1,
543n559; and the Death-Giver, §49.6; and the Ever-Knowing, §110.3; and the Faithful, §129.3; and
invocations, xxix, xxx, §52.12, §105.3; and the Lavisher, §§32.3–4; and the lovers, §35.2; and the
Magnificent, §36.6; and Moses, §131.3; and the Overseer, §130.1; and the Possessor of Majesty, §1.7,
§1.8, §121.1, §122.1; of power, §106.2; and vengeance, §39.5
Mālikī legal school, xxi, 519n1
al-Malik al-Manṣūr (r. 587–617/1191–1220), xxiv
Mamluk, xv, xx, xxi, xxii, xxiv
the Manifest: and the Cleaver, §§59.4–5; and the Form-Giver, §135.2; invocation of, §125.2; and the King
of the Day of Judgment, §5.2; and the Last, §124.1; and the Lavisher, §32.8; and the Lord, §3.4; and
the Magnificent, §36.4; and the Nonmanifest, §36.4, §126.1; and the One Who Favors, §11.4; and the
Originator, §106.1; perceiving of, §36.4, §125.1; and the Possessor of the Throne, §115.2; and power,
§§12.17–18, §18.4; and the Protector, §83.2; and the Self-Subsisting, §34.4; and the Transcendent,
§82.2; and the Watchful, §51.7; and the Wise, §9.5. See also the Nonmanifest
manifestation: and the All-Embracing, §16.1; and the All-Merciful, §1.6, §3.4, §5.9; and axial saints, §14.9;
and the Death-Giver, §49.4; and the Encompassing, §§6.2–3; and the Ever-Turning, §§10.5–7;
through First Intellect, §12.4, §12.19, 524n91; and the Glorious, §73.2; and the Hearing, §19.4; and
the Helper, §15.2, §15.5; and Hyle, §12.5, §§12.7–9, §§12.10–14, §12.18, 524n91–92, 524n95; and the
Innovative, §17.5, §17.11; and the King, §5.2; and the Knowing, §§8.7–8; and the Light, §§100.2–3;
of lordship, §11.4; and the Magnificent, §§36.3–5; and the Mighty, §20.10; and perfection, §11.3,
§§18.2–3; and the Powerful, §7.4, §8.8, §12.9, §12.14, §§12.17–18, §14.9, §18.4; and reality, §12.2;
and the Tester, §§18.2–7; and the Transcendent, §82.5; and the Unique, §20.3; and the Uplifter,
§114.2; and Will, §76.1. See also disclosures, divine
Manṣūrah, battle of, xxi
al-Manṣūr Sayf al-Dīn Qālawūn (r. 678–89/1279–90), xxiv
manuscripts, xxxiii–xxxiv, xxxviii n42
marriage, §14.1, 524–25n105
masters, spiritual, xxvii–xxviii, §13.9, §14.4, §50.7. See also shaykhs
mastership, §97.1, §97.3, §97.5, §109.1
material substrates. See substrates, material
medicine. See healing
Melissus, §96.4
memory, §20.6
men, §16.3
mercy: and Abraham, §25.9; and the All-Dominating, §131.1; and the Avenger, §§39.1–2; and the
Clement, §119.1; and the Concealing, §25.4, §25.5; of concealment, §25.1; and existence, xxvi, §1.6,
§4.1, §31.2, §69.3; and the Fire, §5.9, §13.10, §24.5, §25.5, §41.8, §§75.4–5, §105.2; and the Harmer,
§69.3; and the Kind, §22.1; and the Loving, §74.3; mentioned, §55.4; and the Misguider, §28.2;
Muḥammad on, §1.6, §60.2; preceding wrath, §1.6, §1.9, §7.8, §24.5, §41.8, §83.3; and the Sender,
§54.3; and the Sufficer, §52.5; and tenderness, §88.2, §88.4; and the Triumphant, §60.2; and the
Withholder, §§31.1–4. See also the All-Merciful
messages, §§54.1–5, §66.2
Messengers: and axial saints, §14.7; and the Ennobler, §86.4; exaltedness, §45.3, §45.7; and the Guide,
§66.3; and miracles, §52.8; and the Owner of the Kingdom, §43.9; Seal of Messengers, §15.2; and the
Sender, §§54.1–5; and the Triumphant, §60.3; and the Truthful, §56.2; and the Uplifter, §78.4
Messiah, §7.5, §25.7, §131.3. See also Jesus
might, §14.9, §§20.1–2, §115.1
migration, xvi, xxi
military assistance, §15.4, §47.4, §54.2
the mind: and the Form-Giver, §§56.3–4; and genus, §96.3; and knowledge, §61.2; and nonexistence,
§7.3, §§30.3–4, §49.7, §71.4, §82.6, §89.6; of recognizers, §12.3; veiled, §3.4; and witnessing, §36.5
minerals: abasement, §45.7; and the All-Provider, §117.2; and elemental mixtures, §§12.13–14, §§12.16–
17, 524n95; elevation of, §78.2; exaltedness, §44.3, §§44.5–8; and the Form-Giver, §77.4; and the
Grateful, §57.2; and the Judge, §62.2; natural constituents, §110.2; and the Nourisher, §55.2; and the
Powerful, §7.4; and replenishment, §52.4; and the Splitter, §63.5; and the Stitcher, §93.6; and the
Subtle, §64.2; and tasting, §24.3; and the Watchful, §51.6
miracles: and Allāh, §1.3, 519n6; and the Fully Active, xxxi, §76.5; and invocations, xxxi, §76.5, §87.5; and
the Potent, xxxi, §87.5; saintly, §52.8, 521n48, 534n326; and the Truthful, §56.2
the Misguider: about, §§67.1–6; and the All-Concealing, §§92.2–3; and chastisement, §§28.2–3; and the
Concealing, §25.4; and the Deliverer, §68.4; and the Determiner, §102.2; and the Ever-Creating,
§§13.8–9; and the Fire, §13.10, §25.8; vs. the Guide, §24.6, §25.6, §28.2, §47.5, §§54.1–4, §66.4, §67.2,
§67.4; and the Harmer, §69.4; kings, exercising power over, §43.6; and mercy, §28.2; and messages,
§§54.1–2; and reality, §28.2; and the Ruler, §46.4; and the Severe in Chastisement, §25.8. See also the
Guide
mistakes, §102.2
modalities, §42.7
Mongol, xvii, xix, xxii
monist heretics, xxii–xxiii, xxiv
moon, §79.3
Moses, §19.1, §20.9, §32.3, §131.3, 528n137
movement and motion: and actions/abstentions, §23.3; of the All-Merciful, §§2.2–3; and the Equitable,
§42.4, §42.9; and exaltedness, §44.3, §44.6; and existence, §15.5, §42.8; health and illness, §103.3; of
plants, §12.16; rotation, §§87.3–4, §90.2; of spheres, §57.2, §§87.3–4, §90.2, §94.3, §103.3, §117.2; as
(un)stitching, §94.3
Muḥammad (Prophet): on accountability, §62.4; on actions, §61.5; allegiance, swearing of, 538n420; and
angels, §60.4, §72.1; ascension of, §138.1, 544n583; on the Bountiful, §13.1; and chastisement, §28.3;
on elevation, §78.2; on the Encompassing, §6.1; on firmness, §118.3; on forgiveness, §95.2;
generations following, §14.7; glory of, §73.2, §73.4; on help, §15.4, §54.2; and Jews, §86.4; on judges,
§62.1; on mercy, §1.6, §60.2; and the Near, §26.1; in prayer, concluding, §144.1; in prayer, opening,
§0.1; and the Protector, §83.4; on the Real, §96.1; on right to speak, §43.7, 532n268; on sleep,
541n507; on tenderness, §88.4; three levels of religion, 525n106; translating, xxxv; and vengeance,
§32.6; on the Witness, §53.3
Muḥammad ibn Ibrāhīm, §6.1, §13.1
Muḥammad ibn Sīrīn, §6.1, §13.1
Muḥammad ibn al-Walīd, §5.1
Muḥammad ibn Yazīd, §5.1
Muḥammad ibn Yūsuf ibn Ibrāhīm al-Maghlūṭī, xxxiii
al-Muḥāsibī, §51.9
Mujāhid, §34.1
multiplication, §19.4, §20.9, §33.6, §137.1
multiplicity, §34.3, §88.3, §96.3, §135.2. See also unity
al-Munāwī, Zayn al-Dīn Muḥammad ʿAbd al-Raʾū, xxi
munificence, §36.5, §39.5, §50.3, §69.5, §85.2
Muqayyad ibn ʿAbd Allāh, xxxiv
Musakhanov, Orkhan, xxxiv
Musaylimah al-Kadhdhāb, §2.1
music, devotional, §23.2, §64.4, 528n154
al-Mutanabbī, Abū l-Ṭayyib, §25.4, §27.3, §28.3

al-Nābulusī, ʿAbd al-Ghanī, xxiii

al-Naḥḥās, §6.1
Named Essence. See Essence
names, divine: about, xxv–xxvii, xxviii–xxxi; actualization of, §2.4, 520n17, 524n103; beauty of, §1.5, §5.9,
§17.6, §35.1, §57.5, §66.2, §114.2, §127.3; benefits of specific, xxviii–xxix, §50.7, §50.9; characteristics,
§50.8; cosmic, §1.10, 519n11; counterparts, §§1.10–11, §7.3, §§10.3–4, §11.8, §32.1, §49.1, §49.5,
§129.2; emphatic forms, §1.1, §§4.1–2, §8.1, §§10.1–2, §38.5, §58.1, §84.1, §117.1; etymology of,
§1.1, §3.1, §8.1, §25.1; of existence, §§1.8–9, §3.2, §10.6, §22.1; healing powers of, xxviii, §105.3,
§114.3, §127.3, §131.3; interpenetrative, §§1.5–7, §3.4, §§7.2–3, §7.8, §9.5, §12.6, §40.2; order of
appearance, §0.2; of rank, §1.7, §1.9, §5.2, §11.8, §14.5, §20.5, §35.5, §45.1, §49.1, §76.2, §81.2; and
recognizers, §35.5; root names, §1.1, §1.5, §12.18, §20.5, §70.2; subordination of, §13.2, §51.1, §80.3,
§93.5, §117.1; as substantial essences, §71.2; and Sufism, xxv–xxvii, xxix, 543n559; traces of, §81.3,
539n447; of vengeance, §5.9, §10.6, §32.2, §32.4, §52.12, §75.5, §131.1, §141.1, 524n103; verbal nouns
used as, §1.1, §3.1, §117.1. See also invocations; opposition; properties; qualities; retreats, spiritual;
specific names
names of people, §§45.8–9
naming, §§91.3–4, 541n494
nations, §11.7, §54.3, §66.3
natural constituents, §24.3, §57.2, §62.2, §63.5, §95.3, §103.2, §110.2, 542n539
naturalists, §110.2, 542n539
natural universals, §96.5
nature, §9.6, §46.6, §95.3, §102.2
al-Nawawī, Abū Zakariyyā, xxiv, xxxviii n32
nearness, §§26.1–6, §51.7. See also proximity
neighbors, §26.5, §§97.1–2, §§97.3–4
al-Niffarī, Muḥammad ibn ʿAbd al-Jabbār: on crying out to God, §27.6; on dominance, §20.3, 528n146; on
exaltedness, §44.2; on halting, §5.7, §10.4, §20.1, 523n67; on naming, §45.8; on nearness, §26.2,
§26.3, §26.5; and the Watchful, §51.7; on witnessing, §5.9, §24.4, §26.3
night and day, §32.8
ninth sphere of the stars, §2.3, §16.2, §93.3, 526–27n121
nobility, §44.7, §86.1, §86.3, §86.4, §§104.1–3, §122.1
nonexistence: and the All-Embracing, §16.2; and the Bountiful, §13.3, §13.6; and the Cleaver, §59.2; and
the Concealing, §25.10; and darkness, §27.7, §§30.3–4; and death, §33.5; and the Death-Giver, §49.7;
 forms, nonexistent, §33.5; and gratitude, §§57.2–3; and the Guarantor, §85.2; and the Helper, §15.3;
and the Inheritor, §§89.5–6; and the Innovative, §17.2; and the mind, §7.3, §§30.3–4, §49.7, §71.4,
§82.6, §89.6; of other-than-God, §43.8; and possibility, §71.4, §90.4; and the Real, §96.1; relative
nonexistents, §1.7, §2.2, §3.3, §7.3, §§30.3–4, §49.7; and the Tester, §§18.4–5. See also existence
the Nonmanifest: invocation of, §126.2; and the King of the Day of Judgment, §5.2, §5.3, §5.7, §5.9; and
the Last, §124.1; and the Lavisher, §32.8; and the Magnificent, §36.4, §126.1; and the Tester, §§18.5–
6; and the Watchful, §51.8; and the Wise, §9.5. See also the Manifest
nonmanifest dimension, §37.5, §41.9
nourishment: and the All-Provider, §117.2; and exaltedness, §§44.4–6, §44.8; and the Giver, §91.3; and
the Harmer, §69.3, §69.6; and the Life-Giver, §48.7; and the Nourisher, §§55.1–3; and the Sufficer,
§21.2; and tasting, §6.6
nurturing, §§3.1–7

obliteration: of alterity, §20.3; and darkness of nonexistence, §27.7; and the Determiner, §102.3; and
dominance, §20.3, §20.9, §35.6; and the Fully Active, §76.4; and hallowing, §10.5, §127.2; and the
High, §§35.5–6; of other-than-God, 519n5; and the Responder, §27.3, §27.4; of traces, §50.5
oneness: of acts, divine, §3.5, §10.2, §29.4, §58.3, §92.4, §111.1; and the Assister, §47.8; and axial saints,
§14.10; and the Bestower, §2.4; and bliss, §5.4, §13.10; and the Cleaver, §§59.5–6; and the Clement,
§119.2; and creation, realm of, §13.5; and Day of Judgement, §§5.3–4, §5.7, §§41.3–7, §41.9, 521n36;
and the elite, §20.9; and the Encompassing, §6.3, §6.5; and the Ennobler, §86.4; and the Equitable,
§42.3, §42.5; and the Ever-Turning, §10.2, §10.5; of existence, xxii–xxiii, §19.3; and forgiveness,
§58.3; and the Forgiver, §58.3; and the Gatherer, §§41.3–7, §41.9; and the Harmer, §69.6; and the
Hearing, §§19.2–3; and ignorance, §14.7; and the Independent, §37.3; and the Loving, §74.3; and
Messengers, §45.3; and the Misguider, §67.5; and the Owner of the Kingdom, §43.8; passing away in,
§14.2; and the Potent, §87.5; and the Powerful, §7.4; and pride, §36.2; and the Proud, §36.2, §132.1;
of qualities, §92.6; and representatives, 527n125; and the Ruler, §46.7; and the Self-Subsisting, §34.3,
§§34.6–7; and the Stitcher, §93.1, §93.6; and substrates, material, §75.2; and the Tender, §88.1,
§88.3; and the Tester, §18.3; and the Thankful, §111.1; and the Transcendent, §82.5; and the
Triumphant, §60.7; and union, 522n61; and witnessing, §41.5, §41.9, §93.6, §132.1. See also only-
ness; unity
only-ness, §13.10, §20.1, §20.6, §34.8, §37.2, §46.7, §130.1, §142.1. See also oneness; unity
opposition, §4.1, §6.4, §7.3, §11.4, §32.3, §40.2, §§67.3–5, §76.2, §§104.1–2, 537n400. See also
compatibility and incompatibility
ordinary believers, xxii, §3.7, §§20.8–9, §23.5, §55.4, §58.5, §88.5, §105.3, §112.2. See also believers
origination, §§65.2–5, §106.1, §107.1
orthography, xxxiv
other-than-God: and the Assister, §47.3, §47.8; and the Concealing, §25.9; and the Exalter, §§44.1–2; and
existence, §23.5, §82.6; and the Magnificent, §36.4; and ownership, §43.4; perception of, §37.4; and
the Purifier, §98.2; and recognizers, §12.3; and right and wrong, §29.5; and ritual ablution, 536n372;
and self-subsistence, 537n416; and the Tender, §88.1; and wayfarers, §27.6, §47.3; witnessing of
nonexistence of, §43.8. See also alterity; separative entities
ownership, §§43.1–6, §§43.8–9, §91.2, §91.3, §97.1. See also possessions

pain, §§39.4–5, §75.1, §75.3

pardoning, §25.1. See also forgiveness
Parmenides, §96.4
particular(s): and the Giver, §91.4; and knowledge, §8.3, §18.7; and the Loving, §74.3; and manifestation,
§12.4; nobility, §86.3; and praise, §0.1; and the Seeing, §12.4, §12.19; and the universal, §8.3, §96.5
partnership, §19.5, §29.5, §41.6, §41.7, §58.2, §73.2, §82.6, §127.1
partridges, §53.2
patched cloak, §7.6
peace, §128.1
Pegs, §78.4, 539n436
Pen, §§13.3–4, §21.2, §57.2, 524n91
Pen, Supreme, §12.5, §12.19, §13.3, §13.5, §21.2, §55.2, §57.2
People of the Book, §51.8
People of the Fire/Blaze, §5.9, §13.10, §§24.4–5, §25.5, §41.8, §105.2, 521n37. See also the Fire
perception: of agreeability, §5.3, §49.3; of beauty, §11.5; of bliss, §25.6; and chastisement, §24.1;
concealment of, §92.5, §112.1; of disclosures, 525n109; health and illness, §103.2; and the Knowing,
§8.6; of light, §§30.3–4; and the Light, §100.3; of liminality, §§33.5–6; of the Manifest, §36.4, §125.1;
and the Near, §26.1; of the One, §41.3; of the Only, §20.6; and the Powerful, §7.6; of recognizers,
§12.3; of the Responder, §27.3; of the self, §92.5; sense perception, §12.6, §20.7, §56.2, §85.2, §91.3;
shaykhs being veiled from, xxvii; of speech of existence, §§19.6–7; and the Truthful, §56.2; veiled,
§12.2. See also sensory; sight; supersensory; suprasensory; tasting; vision
perfect human being, §13.7, §17.4, §§17.7–9, §17.12, 524n100, 527n122, 527n127
perfect ones, §52.8
Persian language, xix
philosophers, §20.8, §79.3, §87.4, §90.3, §110.2, 538n433, 542n539. See also Brethren of Purity
phlegm, §24.2
pilgrimage, xvi, xvii, xx, xxii, 526n115
pillars of prayer, §14.3, 525n108
plants: abasement, §45.7; and the All-Provider, §117.2; and the Death-Giver, §49.3; death of, §33.8; and
elemental mixtures, §§12.13–17, 524n95; and the Ever-Turning, §10.7; exaltedness, §§44.3–8; and
the Form-Giver, §77.4; and the Giver, §91.3; and gratitude, §57.2; and the Judge, §62.2; and the
Lavisher, §32.8; and the Life-Giver, §48.5, §48.7; natural constituents, §110.2; and the Nourisher,
§55.2; and the Potent, §87.3; and the Powerful, §7.4; preservation of, §72.2; and replenishment,
§52.4; and the Ruler, §46.1; and the Splitter, §63.1, §§63.1–3; and the Stitcher, §93.6; and the Subtle,
§64.2; and tasting, §24.3; and the Watchful, §51.6
Plato, §12.6
poetry: devotional, §23.2, §64.4, 528n154; on existence, §30.2; love, §14.10, §45.9, 526n115, 533n282; al-
Mutanabbī on, §27.3; of al-Shābb al-Ẓarīf, xxiv; al-Tilimsānī’s, criticism of, xxii, xxxvii n29
the Pole, §14.7, §53.4, 525n110, 525–26n113, 535n334, 539n436. See also axial saints
polytheism, §3.4, §80.4, §86.4
possessions, §§37.2–3, §§43.4–5, §44.1. See also ownership
possibility, §13.3, §61.1, §§71.3–4, §89.5, §§90.3–4, §§99.1–2. See also strength
potentiality, §§13.4–5
power: and the Able, §§61.1–4; and the All-Merciful, §39.2, §61.3; and the Guardian, §14.9; and Hyle,
§12.5, §§12.13–14; kings, exercising power over, §43.6, §43.10; and knowledge, §8.2, §8.8; and the
Life-Giver, §48.4; and the Living, §33.7; and the Manifest, §§12.17–18, §18.4; and nurturing, §3.5; of
the Owner of the Kingdom, §43.6, §43.10; and the Possessor of Majesty, §121.1; and the Powerful,
§7.1, §7.4, §§7.6–7; and protection, §83.2; and the Real, §61.4; of the Resurrector, §95.1; and the
Tester, §18.3; and Universal Body, §12.5, §12.9; and Will, §61.2; and the Wise, §§9.3–4; and the
Withholder, §31.3; and the Witness, §53.3; witnessers on, §95.1. See also knowledge
the Powerful: about, §§7.1–9; and the All-Merciful, §7.8, §§31.3–4; and knowledge, §8.2, §8.8; and the
Lavisher, §32.2; and the Lord, §3.5; manifestation of, §7.4, §8.8, §12.9, §12.14, §§12.17–18, §14.9,
§18.4; and the Nourisher, §55.1; and the Reckoner, §52.1, §52.3, §52.11; and the Strong, §71.1; and
the Sufficer, §52.5; and the Withholder, §§31.3–4, §32.2
praise, §§38.1–5, §§98.1–2
prayer, §14.3, §41.4, §82.5, §144.1, 525n108
precedence, §123.1
predisposition, §48.3, §49.1
predominance, §§60.1–8
pregnancy, §31.2
preparedness: about, xxvi, 520n15; and the All-Merciful, §5.9; and the Assister, §47.3; and beauty, §32.4;
and the Bountiful, §§13.9–10; and the Clarifier, §101.4; and the Creator, §133.2; and Day of
Judgement, xxvi, §5.3, §5.9; and disequilibrium, §42.2; and favoring, §§11.2–3; and forbidding, §11.6;
and the Fulfiller, §99.3; and the Guarantor, §85.3; and guardianship, §§14.5–6; and invocations,
xxviii, §50.7, §93.7, §99.3, §101.4, §116.2, §133.2; legally prescribed forms of worshipping, §23.3; and
liminality, §33.6; and majesty, §32.4; for medications, spiritual, xxviii; and the Nonmanifest, §5.3; for
openings, spiritual, xxx; and the Originator, §106.2; and perfection, §39.5; and the Ruler, §46.7; and
the Setter of Trials, §116.2; and the Stitcher, §93.7; and tenderness, §88.3; and unbelievers, §41.5;
and unity, §17.8; and unpreparedness, 521n36; and wisdom, §§9.2–3, 522n61; and the Withholder,
§2.3
Presence of Presences, §12.19, §13.9, §16.3, §76.4
presences, §9.7, §§11.8–9, §12.6, §12.10, §14.7, §15.3
preservation, §§72.1–5, §§77.1–2
Preserved Tablet, §12.5, §12.8, §21.2, §55.2, §57.2, §94.2, 524n91, 535n346
pride, §§36.1–2, §§132.1–2
Prime Matter, 524n92
procreation, §63.4
progeny, §12.13, §12.17, §13.5, §§73.2–3, 521n46
prompting (of angels/Satan), §47.6, §60.4
proper conduct. See courtesy
properties: about, xxviii; and the Abaser, §§45.1–2; and Allāh, §1.9, §75.2, §76.2; and the All-Concealing,
§92.3; and the All-Embracing, §16.1, §16.3; and the All-Merciful, §5.9, §76.2, 524n103; and axial
saints, §57.5, §78.4; and Day of Judgement, §5.3, §§5.6–9; and the Determiner, §§102.2–3; and the
Ever-Knowing, §§110.1–2; and the Ever-Turning, §10.6; and the Firm, §118.2; and the Guide, §13.9,
§§25.2–3; and the Helper, §§15.2–3, §15.5; and the King, §§5.6–8; of the Last, §5.3, §5.7; and light,
§76.1; and the Mighty, §20.8, §20.10; and multiplication, §19.4; opposing, §14.7, §49.1, §67.4, §94.2;
and the Tester, §18.3, §18.4, §18.6; and the Triumphant, §60.2; and the Unstitcher, §94.2
Prophets: exaltedness, §45.3, §45.7; and the Gatherer, §41.9; Ibn al-ʿArabī on, §79.3; and Messengers,
§54.5, §66.3; and miracles, 521n48, 534n326; and the Owner of the Kingdom, §43.7; and the perfect
human being, 527n127. See also Muḥammad (Prophet)
prostration, §13.10, §14.3, §41.4, 524n102
protection, §0.3, §§83.1–3
the Provider: about, §136.1; and the Bountiful, §69.5; and the Deliverer, §68.3; and the Giver, §91.4; and
the Guarantor, §85.1; and the Honorer, §122.1; and the Protector, §83.3; and the Real, §2.4; and the
Reckoner, §52.2; and the Splitter, §63.3; and the Sufficer, §21.2, §52.2, §52.3
provision: and the All-Provider, §117.1; and the Guarantor, §85.1; of intellects, §117.2; and the Lavisher,
§32.1, §32.9; and the Real, §2.4, §34.2; and the Reckoner, §52.2, §52.4; and the Splitter, §63.3; and
the Stitcher, §§93.2–4; and the Sufficer, §21.2, §52.2
proximity, §8.2, §81.7, §82.7, §97.2, §114.3, §138.1. See also nearness
punishment: and the All-Concealing, §92.1, §92.8; for associationism, §58.2; and the Concealing, §25.1;
on Day of Judgment, §§5.8–9, §75.1, §75.3, §75.6; and the Forbearing, §§29.2–5; and the Painful in
Retribution, §75.1, §75.3, §75.6; stitching and unstitching, §94.3; and Sufis, §32.6; and the
Triumphant, §60.3
purification: of character traits, blameworthy, §23.2, §32.6, §47.7, §97.3; and chastisement, §28.2, §41.6,
§41.7; and Day of Judgement, 521n37; and hallowing, §§127.1–2; and Muḥammad, §§73.2–3; and the
Pure, §108.1; and the Purifier, §98.1; and ritual ablution, 536n372; and ritual purity, §46.2, §108.1,
§127.1; by torment of hell, 524n103; and witnessing, §34.5, §73.2, §127.2
al-Qabbārī, Abū l-Qāsim, xxxvii n22
Qālawūn, al-Manṣūr Sayf al-Dīn, xxiv
Qāsiyūn, Mount, xxiii, xxv
al-Qasṭallānī, Quṭb al-Dīn, xxiii
qualities: and acts, §93.2, §107.1; and Allāh, §1.2; and the All-Concealing, §92.6; and annihilation, §34.7;
and the Concealing, §25.2; and the Encompassing, §6.2; and the Equitable, §42.9; and existence,
§7.7, §33.2, §33.5; infinitude of, §16.1, §16.2, §34.2, §38.2; and the Judge, §62.2; knowledge, §8.3,
§8.8; magnificence, §§36.2–3; multiplicity of, §34.3; mutually repellent, §§24.4–5; and nurturing,
§§3.3–5; and oneness, §19.3; and perfection, §38.3; possession of, §6.2; and preparedness, §9.3;
recognizing of, §11.8; self-sufficiency, §7.9, §13.5, §17.12, §34.8; sensory perception of, §20.7; and the
Transcendent, §§82.5–6; and worshipping, §23.5. See also properties; self-subsistence; specific
qualities, e.g. knowledge
quicksilver, §24.6
quiddities, §30.2, §96.2
al-Qūnawī, Ṣadr al-Dīn Muḥammad ibn Isḥāq: about, xv, xvi, xvii–xx, xxi, xxiii, xxv, xxvi, xxvii, xxviii, xxix;
and invocations, §50.8; references to, 523n78; and retreats, xxviii, 536n353
Qurʾan, xxxv, 519n1
Qushayrī, xxvi
al-Qushayrī, Abū l-Qāsim, xxv, xxvi, §52.9, 532n276

rain, §32.9, §40.1, §47.1, §57.2, §58.4, §63.3, §69.3, §91.3

rank: assistance in, §47.2; and the Great, §81.2, §81.4; names of, §1.7, §1.9, §5.2, §11.8, §14.5, §20.5, §35.5,
§45.1, §49.1, §76.2, §81.2; precedence of, §93.4; and the stitched mass, §93.1
Rayḥānah, §19.1, §75.1
readiness, xxvi. See also preparedness
reading sessions, xviii–xix
the Real: and the All-Subjugating, §80.5; and the Assister, §47.4; attendance to affairs of existents, §34.2;
and awareness, §30.1; becoming us, §26.1; and beneficial effects of names, §50.7; and the Benefiter,
§70.3; and the Benevolent, §105.1; and bliss, §24.4; and chastisement, §24.4; and the Clarifier,
§101.2, §101.3; and concealment, §112.1; and creation, §34.2, §34.9, §79.2; and the Determiner,
§102.2; and disequilibrium, §15.5; dominance, §20.9; and existence, §2.4, §75.2, §90.2, §§96.1–5,
§97.1; favoring by, §11.2, §11.4; firmness, §118.1; and forbearance, §29.2, §29.5; and the Forgiver,
§58.2; and the Giver, §91.4; and the Glorious, §§73.1–2, §73.5; and the Governing, §§79.1–2; and the
Gracious, §84.2; and gratitude, §57.4; and the Guardian, §§14.5–6, §14.9; and the Guide, §25.3; and
the Hearing, §19.5; and the Holy, §127.2; infinity of names of, §§70.3–4; invoking of, §96.6; and the
Judge, §62.3, §62.5; and knowledge, §8.4; love of imbalanced existents, §42.2; and the lovers, §23.2;
and the Loving, §74.3; and the Near, §§26.1–3; and the Noble, §104.1; and oneness, §41.5; and
origination, §§65.3–4; and the Owner of the Kingdom, §43.8; and the Patron, §97.1, §97.3; and the
Possessor of the Throne, §115.2; and power, §61.4; and the Preserving, §72.1; and the Prophets,
§41.9; and the Proud, §132.2; and representatives, §17.10; and the Responder, §§27.4–5, §27.7; and
the Resurrection, §62.4; and the Resurrector, §95.4; and the Ruler, §§46.2–3; and the Seeing, §12.6,
§§12.8–9, §12.19; and the Self-Subsisting, §§34.2–9; and the Tester, §18.2; and the Trustee, §50.2,
§50.5, §50.10; and the Truthful, §56.5; and unity, §79.1, §79.4, §96.6; and veiled thinkers, §106.3; and
veils, §14.2, §25.10, §34.9; and the Watchful, §§51.4–6, §51.9; watchfulness of, §§72.1–2; witnessing
of, §11.6, §14.2, §14.5, §23.2, §26.2, §26.3, §50.10, §51.6, §54.3, §62.5, §65.4, §115.2
reality: and axial saints, §§14.9–10; and chastisement vs. bliss, §24.1, §24.4, §§28.2–3; and the Equitable,
§§42.8–9; and existence, §§96.2–3; and the Guide, §§28.2–3; and Jonah, §27.7; liminal, §33.5; and
the Living, §33.1, §33.2, §33.5, §33.8; and lordship, §14.6; and the Misguider, §28.2; and oneness,
§5.3, §82.5; and the Owner of the Kingdom, §§43.7–10; and perception, §12.2, §12.6, §18.1, §24.1;
 and the Swift in Reckoning, §28.1; and the Withholder, §31.4; and witnessing, §26.3
Reality of Realities, §1.10, §13.9, §16.3, §56.5, §76.4, §130.1
realization: about, xxvii; and the All-Merciful, §2.2, §2.4, §7.8; and the Ever-Merciful, §4.1; and the
impossible, §§90.3–4; and the Independent, §37.5; and intellects, veiled, §52.9; and invocations,
§56.6; and knowledge, §8.7; and the Mighty, §20.6; and the ninth sphere, §16.2; of oneness of the
Essence, §5.4, §10.5; and the Powerful, §7.6; and al-Qūnawī, xxi; and the Seeing, §§12.1–2, §12.7; of
servanthood, §§45.8–9; and the Splitter, §63.5; and Sufism, §32.6; and the Tester, §§18.3–5; and the
Truthful, §56.6; and the Withholder, §31.1. See also recognition; Sufism
realm of God’s creative command (ʿālam al-amr), §13.5, 524n99
receptivities: to activity, §87.3; and constitutions, bodily, §24.2; and Day of Judgement, §§5.7–9, 521n36;
and the Death-Giver, §49.4; and the Giver, §91.2; and the Grateful, §57.2; and the Light, §100.3; and
nonexistence, §61.1; and provisions, §21.2; to spatial distances, §89.4; and Will, §76.1
reckoning: and the Able, §61.3; and the Forgiver, §58.4; and the Fulfiller, §99.2; and the Gatherer, §41.2,
§41.4, §41.7; and the Judge, §62.4; and the Reckoner, §52.1, §§52.3–4, §§52.6–7, §52.10; and the
Swift in Reckoning, §28.1, §28.4, §41.2, §41.9. See also Day of Judgment
recognition: abasement, §45.3, §45.5; and the Abundant, §113.1; and the All-Concealing, §92.4; and the
All-Subjugating, §80.4; and the Assister, §47.5, §47.8; and attainment, 525n111; and axial saints,
532n269; and chastisement, §41.6; and the Creator, §133.2; elevation of recognizers, §78.3; and the
elite, §20.9; and the Equitable, §42.9; and the Ever-Creating, §13.7, §13.8; and the Ever-Turning,
§10.3; exaltedness, §44.2; and the Forgiver, §58.2; and the Form-Giver, §135.2; forms, experiencing
of, §13.7; and God’s folk, §46.2, 533n289; and the Gracious, §84.4; and the Grateful, §57.6; and the
Great, §81.4; and guardianship, §14.8; and hallowing, §127.2; and halting of deeds, 542n527; and the
High, §§35.5–6; Ibn al-ʿArabī on, §11.8; and Ibn Maḥmūd, Ḍiyāʾ al-Dīn Muḥammad, §50.8; and
ignorance, §11.6, §52.8, 532n269; and the Inheritor, §§89.6–7; and the Innovative, §17.1, §17.3; and
invocations, xxxi, §56.6, §57.6, §89.7, §94.4, §113.1, §133.2, §135.2; and journey, first, §10.3, §41.5,
522n64; and lordship, 542–43n547; and the Magnificent, §36.3; and the Misguider, §68.4; and
nearness, §51.7; al-Niffarī on, §20.3, 528n146; and the Noble, §104.3; and the Nourisher, §55.3; and
oneness, §§5.3–4, §41.5, §95.4, §111.1; and opposites, §28.3, 537n400; and the Owner of the
Kingdom, §43.7, §43.9; and the Patron, §97.4; and the Powerful, §7.5; in prayer, opening, §0.3; and
the Proud, §132.2; and the Ruler, §46.2; and the Self-Subsisting, §§34.3–4; and servanthood, 542–
43n547; and speechlessness, §7.9; and the Thankful, §111.1; and the Triumphant, §60.6; and the
Trustee, §§50.5–6, §50.10; and the Truthful, §56.6; and the Unstitcher, §94.4; and the Uplifter,
§114.2; and viceregency, §86.3; and the Watchful, §51.6, §51.11; and the Witness, §53.1; witnessing
by recognizers, §12.3, §35.5, §45.5, §50.5, §51.6, §54.3, §80.4; worshipping by recognizers, §11.7,
§11.9, §23.2
recompense, §5.3, §46.3, §62.2
Reconquista, xvi, xvii, xx–xxi, xxii, xxxvi–xxxvii n19
relative correlations, §45.8
relative nonexistents, §1.7, §2.2, §3.3, §7.3, §§30.3–4, §49.7
religious crisis, §68.4
religious reports, §20.8
remedies, xxvi, xxviii, xxviii–xxxi, §83.3, §102.2, §§103.1–4
renewal, §§34.2–3
repentance, §10.1, §25.4, §92.3
replenishment, §32.3, §32.8, §49.1, §52.4, §§55.2–3, §57.2, §63.5, §84.3, §95.4
reports, §65.4
representatives, §§17.10–11, §72.4, §86.1, §89.2, 527n125, 540n469
requests, §27.1
responsibilities, §51.11
restoring, §107.1
resurrection, §§5.2–3, §13.10, §41.2, §41.7, §46.1, §62.4, §88.4, §§95.1–2, 524n91. See also Day of
Judgment
retreats, spiritual: about, xix, xxvii, xxviii, 536n353; and the Able, §61.6; and the All-Dominating, §131.2;
and the All-Provider, §117.3; and the Cleaver, §59.6; and the Deliverer, §68.6; and the Faithful,
§129.4; and the Firm, §118.4; and the First, §123.2; and the Fulfiller, §99.3; and the Giver, §91.6; and
the Glorious, §73.5; and the Gracious, §84.6; and the Grateful, §57.6; and the Guide, §66.5; and the
Harmer, §69.7; and the Holy, §127.3; and the Honorer, §122.2; and invocations, xxix–xxxi; and the
Judge, §62.5; and the Last, §124.2; and the Light, §100.4; and the Loving, §74.5; and the Misguider,
§67.6; and the Painful in Retribution, §75.6; and the Possessor of Majesty, §121.2; and the Protector,
§§83.5–6; and the Proud, §132.1; and the Setter of Trials, §116.2; and speech of existence, §19.6; and
the Splitter, §63.6; and the Strong, §71.6; and the Subtle, §64.5; and the Tender, §88.6; and the
Triumphant, §60.8; and the Uplifter, §78.5
retribution, §75.1
revealed Law, xxvii, §20.8, §§43.6–7, §45.4, §58.2, §72.3, §86.4
revelations, §86.4
righteousness, §§25.7–8
rituals: ablutions, xxviii, §61.4, 536n372; experiencing at supersensory level, xxvii–xxviii; prayer, §14.3,
§41.4, §82.5, §144.1, 525n108; and purity, §46.2, §108.1, §127.1; and subordination of worshippers,
§23.1
root names, §1.1, §1.5, §12.18, §20.5, §70.2
rotation, §§87.3–4, §90.2
rote transmission, §20.8
rulership, §§46.1–6
ruling, §9.4, §9.6
Rūm, xviii, xix
al-Rūmī, Jalāl al-Dīn, xv, xix

safety, §§25.8–9, §83.3

Ṣaḥīḥ (Muslim), xviii, xxiv
Saʿīd al-Dīn al-Farghānī, xv, xix, xx
Saʿīd al-Suʿadāʾ (Sufi hospice), xvi, xvii, xviii, xx, xxiii
saints, §43.9, §§52.9–10, 534n326. See also axial saints
Saladin (Ṣalāḥ al-Dīn al-Ayyūbī), xvi, xvii, xxii
Ṣāliḥiyyah, xxiii, xxv
Satan, §12.15, §47.6, §60.4
scholars. See al-Bayhaqī, Abū Bakr; exoteric scholars; al-Ghazālī, Abū Ḥāmid; Ibn Barrajān, Abū l-Ḥakam
scriptures, §86.4
Seal of Messengers, §15.2
seasons, §10.7, §§32.9–12, §94.3
seclusion. See retreats, spiritual
secret, divine, §42.5, §57.2, §63.5, §126.1
securing, §9.4, §9.6
security, §§25.8–9, §129.2, §130.1
self-examination, §110.3, §139.1
self-subsistence. See subsistence, self-
self-sufficiency, §7.9, §13.5, §17.12, §34.8
sense perception, §12.6, §20.7, §56.2, §85.2, §91.3. See also perception
sensory: and the All-Merciful, §2.2; and the androgyne, §16.3; and forms, §12.11, §33.5; and the Guide,
§66.2; and infinitude, §16.1; and the Knowing, §8.6; and the Magnificent, §36.4; and the Mighty,
§§20.7–8; and the Misguider, §13.10; and non-sensory elements, §12.14, 524n95; and the Nourisher,
 §55.4; objects, §12.6; and the perfect human being, §17.8; and the Soul, §48.4; and speech of
existence, §§19.6–7; and the Subtle, §64.2; and the Transcendent, §82.2; and the Trustee, §50.5,
§50.10; and visions, 525n109. See also supersensory; suprasensory
separation: and the Able, §61.5; and axial saints, §14.10; and death, §33.5; and the Ever-Turning, §10.3,
§10.6; and the Forbearing, §29.5; and the Gracious, §84.2; and the Guardian, §14.10; language of,
§9.7; and the Misguider, §68.4; and other-than-God, §29.5; and the Real, §29.5; realm of, §9.3, §18.2,
§84.2, 522n61; stitching and unstitching, §94.3; and sufficiency, self-, §7.9; and the Tester, §18.2,
§18.3; and union, §47.1, §47.3; and the Wise, §9.3, §9.7
separative entities: and the Ever-Turning, §10.5; and the Gracious, §84.4; and knowledge, §61.2; and
nurturing, §3.4; obliteration of, 519n5; and the Triumphant, §60.6; and union, perspective of,
522n61; and unity, §52.8. See also alterity; other-than-God
servants and servanthood: and abasement, §§45.8–9; and Allāh, 519n6; and the All-Concealing, §92.1; and
the All-Merciful, §1.10, §2.4, §3.2; Ashʿarī Sufis on, xxvi; and bounty, §13.1; and concealment,
§112.1; enabling actualization of divine names, 520n17; and the Ennobler, §86.4; and the Ever-
Turning, §§10.1–2; and the Faithful, §§129.1–2; and the Firm, §118.1; forbearance, §29.2; and the
Forgiver, §58.2, §58.5; and the Giver, §91.4; and the Gracious, §84.5; and the Grateful, §57.1; and the
Guarantor, §§85.1–2; and guardianship, §§14.5–7, §§14.9–10; and the Guide, §66.2; and the
Innovative, §17.11; and journey, third, §§14.9–10; and the Judge, §62.2; and lordship, §11.4, §§11.8–
9, §§14.6–7, §17.11, §33.8, §45.8, §§114.1–2, 520n16, 542–43n547; and the Loving, §74.1, §74.3;
nondelimited servanthood, §1.10; and nurturing, §3.2; and the One Who Favors, §§11.8–9; and the
Patron, §97.3, §97.5; and the Peace, §128.1; and praise, §38.5; and the Responder, §27.2; and the
Self-Subsisting, §§34.4–5; and subjugation, §80.2; and the Sufficer, §21.2; and the Swift in
Reckoning, §28.1; and tenderness, §88.5; testing of, §18.1; and the Thankful, §111.1; al-Tilimsānī on,
xx; and the Transcendent, §82.5; and the Triumphant, §60.2, §60.5
al-Shābb al-Ẓarīf, xxi, xxiii, xxiv, xxv
al-Shādhilī, Abū l-Ḥasan, xv, xxi, xxii
Shādhilī order, xxi
shadows, §14.2
Shāfiʿī legal school, xviii, xxi, xxiv, xxv
Shām, xxiv
shaykhs: Abū Madyan, §47.5; and the All-Dominating, §131.2; and the Clarifier, §101.4; and the Cleaver,
§59.3, §59.4; and the Concealer, §112.2; and the Determiner, §102.4; and the Ennobler, §86.5; and
the Firm, §118.4; and the Governing, §79.5; and the Gracious, §84.5; and the Great, §81.7; healing
by, xxviii, xxix; and the Holy, §127.3; Ibn al-ʿArabī referred to as, §11.8, §12.1, §14.5, §19.5, §37.2,
§54.5, §56.5, §59.3, §79.3, §84.2, §90.5, 523n78; of Islam, xviii, xxiii; Jamāl al-Dīn ibn al-Nuwayrī,
§83.5; and Messengers, §78.4; and the Possessor of the Throne, §115.3; and the Protector, §83.5; and
the Pure, §108.2; al-Qūnawī referred to as, §50.8, 533n288; and the Restorer, §107.2; and the Setter
of Trials, §116.2; shaykh al-shuyūkh (chief shaykh), xvii, xx; as spiritual masters, xxvii–xxviii, xxix–
xxxi; and the Stitcher, §93.7; al-Tilimsānī’s encounters with, xxi; and the Trustee, §50.9; and the
Uplifter, §114.3; and the Watchful, §51.10. See also Ibn al-ʿArabī
al-Shushtarī, Abū l-Ḥasan, xxi, xxxvii n21, xxxvii n22
sight, §7.1, §8.7, §12.1, §12.4, §§12.6–7, §12.9, §12.13, §19.3, §20.6, §51.6, §§82.2–3, §125.1. See also
perception; vision
signs, §§79.1–2, §79.4
singularity, exclusive, §34.6, §91.4, §106.2
sins, §§25.1–2, §§58.1–3, §58.5, §112.2
sleep, §23.4, §27.6, §94.3, §§95.1–2, §95.4, 541n507
souls: and the Assister, §47.7; and the Concealing, §25.3; and the Death-Giver, §49.4; and the Deliverer,
§68.5; exaltedness, §45.7; and fire, §12.16; and the Guarantor, §§85.2–3; health and illness, xxviii,
§103.2; inrushes, §§55.3–4; and invocations, xxxi; and the Judge, §§62.3–4; and knowledge, §12.5;
 and the Life-Giver, §§48.3–4, §49.4; and the Nourisher, §55.3; and the Preserving, §§72.3–4;
provision of, §117.2; and reckoning, §28.4, §52.4, §52.7, §62.4; resurrecting of, §95.1; and Sufis,
§23.2, §25.3; Universal Soul, §12.5, §§12.7–8, §12.11, 524n91; and the Unstitcher, §94.2; and the
Watchful, §51.9; and the Withholder, §2.3
spatial distance, §89.4
speech: and actions, §61.5; and the All-Embracing, §16.3; and chastisement, §28.3; and the Deliverer,
§68.4; of existence, §19.5, §33.3, §56.5, §90.5; and the Faithful, §129.3; and the Fully Active, §76.4;
and the Gatherer, §41.4; and the Giver, §91.3; and gratitude, §57.2; and the Hearing, §19.1, §§19.4–8;
imaginal, §14.4, 525n109; and the Innovative, §17.12; and knowledge, §110.2; and the Life-Giver,
§48.4, §49.5; and the Magnificent, §36.4; and the Preserving, §72.4; and the Seeing, §12.3; and the
Supreme Pen, §12.19; and the Truthful, §56.1, §56.5. See also language
spheres: and the All-Merciful, §2.3; and the Everlasting, §90.2, §90.5; and the Exalter, §44.3; and
existence, §17.12; and the Great, §81.6; health and illness, §103.3; and the Life-Giver, §48.6;
movement of, §57.2, §§87.3–4, §90.2, §94.3, §103.3, §117.2; ninth sphere, §2.3, §16.2, §93.3, 526–
27n121; provision of, §52.4, §117.2
spirit, inblowing of, §48.3, §48.7, §49.1
spiritual: and the All-Merciful, §2.2; allusion, §52.7; brothers, §50.8; elite, §§20.8–10, 78.3; excellence,
§§5.5–6, §14.1, §14.2, §§51.2–3, §66.2, §113.1, 525n106; experiences, 524n100; forms, §12.7;
guidance, §11.6; guides, xxvii; hierarchy, 525n110, 534n308, 535n334, 539n436; homeland, §88.3;
intimacy, §86.5; language, §§19.6–7, §69.5, §95.3; masters, xxvii–xxviii, §13.9, §14.4, §50.7, §69.6;
and modalities, §42.7; openings, xxx, §63.6, §91.6, §100.4, §105.3, §109.2, §113.2, §119.2, §122.2,
§127.3; path, §35.5, §43.4, 522n64; and the Powerful, §7.4; practice, §48.8; and qualities, §16.1;
resolve, lack of spiritual, §47.6; speech, §68.4; states, §§19.6–7, §23.2, §38.3, §41.4, §§47.7–8, §55.3,
§68.5, §72.5, §77.6; stations, xx–xxi; struggle, §61.4; and tenderness, §88.3; training, xxvii–xxxi,
§78.4; travelers, xxvii, xxviii, xxxi, §10.4, §34.4, 519n4; typology, 523n77; voices, 525n109; wayfaring,
§80.5. See also retreats, spiritual
splitting, §63.1
sponsors, §85.1
spring of divine witnessing, §35.2
stars, §103.3. See also spheres
station of halting. See halting
station of no station, §16.3, 527n122
stitching and stitched masses, §59.1, §93.1, §§93.5–6
Stone, Black, §14.10, 526n115
strength, §7.7, §58.3, §71.1, §§71.3–6, §118.1, §118.3. See also power
subjugation, §§80.1–3, §118.2. See also domination/dominance
subsistence: and the Able, §61.2; and the aeon, §1.11; after annihilation, §14.7, §20.10, §27.7, §78.4,
525n111, 534n308, 535n334; and the All-Concealing, §92.6; and the Bestower, §40.1; and the
Cleaver, §59.5; and the Gracious, §84.3; and the Inheritor, §89.2, §89.6, §90.3; and journey, second,
xxxi, 522n64, 523n67, 534n308, 535n334; and the Last, §124.1; and the Life-Giver, §48.5, §49.1, §49.3;
and the Light, §100.3; and the Living, §33.1, §33.4, §33.7; and the Magnificent, §36.3; and the Noble,
§104.3; and nurturing, §3.6; and the Originator, §106.3; of possibility, §71.3; and preparedness, §2.3;
and the Preserver, §77.2, §77.4; and the Preserving, §72.4; of spherical rotations, §90.2. See also
annihilation
subsistence, self-: and the All-Concealing, §92.5; and awareness, §§30.1–3; and the Encompassing, §6.2;
and existence, §7.7, 537n416; and the Knowing, §8.7; and the Nonmanifest, §126.1; and nurturing,
§3.5; and provisions, §32.1; and the Self-Subsisting, §§34.4–6, §§34.8–9; and servanthood, §91.4; and
the Wise, §9.7
substrates, material: and the Cleaver, §§59.1–3; and determination, §§87.2–3; and existence, §17.2, §42.6,
§75.2; and the Fully Active, §76.1; health and illness, §103.2; and the Inheritor, §§89.4–5; and letters,
 §86.2; and the Life-Giver, §48.3; and light, §59.3, §94.2, §96.2; and the Living, §33.4; and the
Preserver, §§77.2–5; and the Subtle, §64.3; and tenderness, §88.3; unstitching of, §94.2; and the
Withholder, §31.2
subtleness, §30.1
suffering, §75.1
sufficiency, §§52.1–2, §§52.3–4
sufficiency, self-, §7.9, §13.5, §17.12, §34.8
Sufism: about, xv–xvii; and the Abundant, §113.1; Akbarī tradition, xxii–xxiii, xxiv, xxvi, xxvii; in
Alexandria, xxii; auditions, 528n154; and beauty, §§32.6–7, §50.3, §51.4, §66.2, 543n559; in Cairo,
xxii; cosmogony, §74.2, 538n426; courtesy, §35.2, §§50.2–3, §51.10, §110.3, 534n319; and Crusaders,
xxi; and divine names, xxv–xxvii, xxix, 543n559; elevation of Sufis, §78.3; etiquette towards God,
§35.2; exaltedness, §45.3; and the Gracious, §84.5; and the Grateful, §57.6; and the Guide, §66.2; “He
is now as He ever was,” §93.2, 541n502; and the Helper, §15.5; and the High, §35.2, §35.4; hospices,
xv, xvi, xvii, xviii, xx, xxiii; and the Inheritor, §89.6; and the King, §43.9; litanies, 533n299; and the
lovers, xvii, §23.2, §50.4, §66.2, §88.5; and the Mighty, §20.8; migration of Sufis, xvi, xvii, xxi, xxii,
xxxvii n22; and the Misguider, §68.4; patched cloak of Sufi, §7.5; and the Patron, §97.3; and
possessions, §43.4; in prayer, opening, §0.3; vs. traditionists, xxii–xxiii, xxiv; and the Triumphant,
§60.5; and the Trustee, §50.3; and the Truthful, §56.6; and the Uplifter, §78.5; and the Watchful,
§51.4, §51.11; and witnessing, direct, 519n4; worthiness of, §23.2. See also axial saints; character traits
Suhrawardi order, xviii
Sulaymā, §14.10, 526n115
Sunnism, xvii, xxii, §12.1, §52.9
supernatural events, §61.6, §69.5
supersensory: and the All-Subjugating, §80.2; and the androgyne, §16.3; and the Benefiter, §§70.3–4; and
the Bountiful, §13.4; and the Cleaver, §59.5; and divine names, §71.2; and elevation, §114.1;
encompassment, §42.4; and existents, §42.7; and the Form-Giver, §135.1; and Guide vs. Misguider,
§54.1; and the Helper, §15.5; and the intellect, §20.7; and legally prescribed forms of worshipping,
§23.1, §23.3; and the Nonmanifest, §5.3, §5.7; and oneness, §5.7; ownership, §97.1; and the Patron,
§97.1, §97.3; and the Pen, §12.19, §13.4; and perception, sense, §12.6; and the Potent, §87.4; and
qualities, §16.1; rituals, xxvii–xxviii, §23.1; and the Ruler, §46.2; and speech of existence, §§19.6–7;
and the Subtle, §64.3; and the Sufficer, §21.3; and tasting, §24.3; and the Transcendent, §82.2; and
the Triumphant, §60.7; and unity, §5.7; and Will, §76.1. See also sensory
suprasensory, §12.14
Supreme Level, §19.4
Supreme Pen, §12.5, §12.19, §13.3, §13.5, §21.2, §55.2, §57.2
sweets, §24.2

Tablet, Preserved, §12.5, §12.8, §21.2, §55.2, §57.2, §94.2, 524n91, 535n346
tasting: and axial saints, §14.10; and chastisement, §24.1, §75.4; and the Clarifier, §101.3; and existence,
§42.7, §48.1, §90.5; and hearing, §19.5; and knowledge, §8.3; and the Lavisher, §32.1; and life, §33.2;
and the Life-Giver, §48.8; and the Misguider, §67.2; and the Originator, §106.2; and receptivity,
§§24.2–3; and subordinance of names, §117.1; and the Subtle, §64.4; and the Tender, §88.1; and the
Tester, §18.1; of unity, §88.1; and witnessing, §6.6; and worshipping, §23.3
taxes, §43.4
temporality, xxviii, §5.2, §15.2, §46.6, §61.4, §90.2, §103.3, 536n372
tenderness, §§88.1–5
testimonies, §§53.2–3
testing, §§18.1–3
Thābit ibn Hishām ibn Ḥassān, §6.1
thankfulness, §111.1. See also gratitude
thanks, §38.2, §40.4
theology, xxv, xxvii–xxviii, §20.8
thing-ness, §23.5, §82.6, §87.2, §96.2
thrones, §16.1, §35.1, §§115.1–2
al-Tilimsānī, ʿAfīf al-Dīn: about, xv–xvii, xvii–xxi, xxiii–xxv, xxxvii n22; Maʿānī l-asmāʾ al-ilāhiyyah, xxv–
xxvi, xxxiii–xxxv, xxxiv, xxxv, xxxviii n43; as monist Sufi, xxii–xxiii, xxvi; spiritual training of, xxvii–
xxxi
Tlemcen, xv
tomb of Abraham, xx, xxvii, §83.5
totality: All-Comprehensive Totality, §20.5, §142.1; of bliss, §5.4; of existence, §19.8; of existent things,
§34.1; of forms, §77.5; of names, §1.5, §1.7; of qualities, §16.1; of reckoned souls, §28.4; to the
universes, §65.2. See also infinity
traces: about, xxvii, 539n447; and the Abaser, §45.9; of awareness of the created order, §106.3; of creation,
§40.4; disappearing, during punishment, §5.7, §6.4; and the elite, §20.10; and existence, §81.3; and
forbearance, §29.4; and the Guardian, §14.2, §14.4; and the Knowing, §8.8; and the Magnificent,
§36.5; of multiplicity, §20.9; and nearness, §26.3, §51.7; obliteration of, §127.2; of opposition, §4.1;
passing away of, §11.8, §14.2, §97.4; and the Patron, §97.4; of the Real, §65.4; and the Responder,
§27.3; and the Self-Subsisting, §34.5, §34.8; of servanthood, §2.4, §11.8; and the Severe in
Chastisement, §24.6; and the Trustee, §§50.5–6; and the Watchful, §51.7, §51.10
traditionists, xxii-xxiii
tranquility, §5.5, §§14.2–3, §51.3, §66.2, §113.1
transcendence, §14.9, §§82.2–6, §108.1, §115.3, §§127.1–2
Transformation, §§5.7–9, §13.10, §41.4, 521n36, 524n102
translation, xxxv
transmitted knowledge, §59.2
transmutation, §117.2
travelers, spiritual, xxvii, xxviii, xxxi, §10.4, §34.4, 519n4. See also wayfarers
trials, §116.1
True Being, §7.5
trust, §21.1, §105.3
truth: vs. falsehood, §8.7, §15.4, §56.5, §96.5; of God’s speech, §8.8, §18.7; and the Helper, §15.4; and the
Judge, §§62.1–3; and knowledge, §§8.6–8; and the Misguider, §67.3; and the Real, §96.1; seeing of,
in darkness, §14.10; and speech, §12.3; truthfulness, §8.6, §§56.2–6, §129.3
truth-verifiers, §18.5, §28.3, §32.7, §45.3, §55.3, §93.2
turning, §10.1, §§10.3–6, §92.2, §92.3
al-Ṭūsī, Naṣīr al-Dīn, xv
tyranny, xxxi, §43.10, §47.3, §80.5, §115.2

Umayyad Mosque, xxv

unbelievers: assistance of, §47.4; and Day of Judgement, §5.3; and the Ennobler, §86.4; and the Gatherer,
§§41.4–5; and the Guardian, §14.1; and the Helper, §15.4; and lordship, §11.4; and miracles, §7.6,
521n48. See also believers
union: and the Assister, §47.1, §47.3; and the Ever-Turning, §10.3; and the Gracious, §84.2; and longing,
§88.3; and oneness, 522n61; and the Owner of the Kingdom, §43.10; and self-sufficiency, §7.9; and
the Unstitcher, §94.3; and the Wise, §9.3
unity: and abundance, §§37.2–3; of all human beings, §17.8; and beginninglessness, §16.3, §17.12; and the
Equitable, §42.5; and the Ever-Turning, §10.5; and existence, §16.3; and the Form-Giver, §135.2; and
the Guide, §66.4; and infinity, §§16.2–3; and journey, second, §52.8; and knowledge, §8.8; and
language of Essence, §19.2, §19.5; and life, §33.7; and liminality, §33.6; marks of unity of the Real,
§79.1, §79.4; and the Misguider, §67.5; multilayered, §66.4; and opposites, §17.12, 537n400; and the
 Patron, §97.4; and peace, §128.1; and the Powerful, §7.6; and the Real, §79.1, §79.4, §96.6;
recognition of, §§5.3–4, §41.5, §95.4, §111.1; and self-sufficiency, §7.9, §34.8; and sensory objects,
§12.6; and the Tender, §88.1; and tenderness, §88.3. See also multiplicity; oneness; only-ness
Universal Body, §12.5, §12.9, §48.5, §§103.2–3, 524n91
universal nobility, §86.3
universals, §0.1, §8.3, §12.4, §12.6, §96.3, §96.5, §101.2
Universal Soul, §12.5, §§12.7–8, §12.11, 524n91
the universe, §§65.2–3, §67.4, §71.4, §77.2, 520n13, 539n436
unsightliness, §118.2
unstitching, §§93.1–3, §§93.4–6, §§94.1–3. See also stitching and stitched masses
utterances, ecstatic, §45.6, §45.8

veils: and the Abaser, §45.4, §45.6; Abū Yazīd al-Basṭāmī on, §27.4; and the All-Concealing, §92.2; and the
Cleaver, §§59.4–5; of creedal believers, §12.2; and Day of Judgement, §5.9; and the Ever-Turning,
§10.6; and the Exalter, §44.1; and forbearance, §29.5; and the Gracious, §84.2; graves of the veil,
§90.5; and the Guardian, §14.2, §14.10; and the Harmer, §69.6; and the Independent, §37.2;
invocation, veiled by, §26.3; and kingship, §§43.6–7; and knowledge, §89.6, §127.2; and the
Magnificent, §36.4, §36.6; of multiplicity, 537n400; and the Near, §26.6; and the Real, §25.10, §34.9;
and the Restorer, §107.1; and the Ruler, §46.1; and the Self-Subsisting, §34.6, §34.9; and Sufis, §32.7;
and the Tester, §18.3; and tranquility, §14.2; unveiling, §14.10, §25.10, §26.6, §27.2, §27.7, §36.4,
§46.1, §46.7, §48.5, §53.5, §58.4, §79.2, §89.6, §100.2, 519n4; unveiling of Essence, §1.2; and the
Watchful, §§51.5–6; and the Witness, §53.1. See also intellects, veiled
veneration, §11.6
vengeance: and the All-Merciful, §5.9, §6.4; and the Avenger, §§39.1–5; and bliss, §32.6, §39.3, §39.5; and
Day of Judgement, §5.3; and forbearance, §§29.1–2; and the Guide, §28.2; and majesty, §39.5; names
of, §5.9, §10.6, §32.2, §32.4, §52.12, §75.5, §131.1, §141.1, 524n103; and Sufis, §32.6. See also wrath
viceregency, §§86.2–3, §113.1
violence, §39.3
visibility: and the All-Embracing, §16.1, §16.3; and determination, §133.1; and the Form-Giver, §135.1;
and invisibility, §17.4, §17.11, §§20.6–7, §133.1, §135.1, 527n127; and the perfect human being,
§17.4, §17.11, 527n127; and sensory perception, §§20.6–7; and the Transcendent, §82.2
vision: al-Basṭāmī on, §27.4; and belief, §1.2, §5.3; and blindness, §12.7, §13.5, §20.7, §25.4, §27.3, §82.3;
and the Cleaver, §59.4; concealment of, §112.1; and the Giver, §91.3; and knowledge, §8.6, §§8.6–7;
and the Life-Giver, §48.5; and the Light, §§100.2–3; and liminality, §33.6; and nearness, §26.3; and
the Possessor of the Throne, §§115.2–3; and recognition, 542n527; and the Ruler, §46.7; and the
Self-Subsisting, §34.6, §34.9; sensory aspect of disclosure, §82.2; stitching and unstitching, §94.3; and
tranquility, §14.2. See also perception; sight
voluntary kindness, §§84.1–2

war and warfare, xxxvi–xxxvii n19, §60.3

watchfulness, §§72.1–2
water: and chastisement, §41.6; and the Death-Giver, §49.3; and elemental mixtures, §§12.14–15;
exaltedness, §44.4, §44.8; and the Form-Giver, §§77.3–4; of glory, §73.3; and Hyle, §12.12, 524n95;
knowledge of, §8.5, §12.4, §12.6; and the Nourisher, §55.2; and preservation, §72.3
wayfarers: and the All-Subjugating, §80.5; and the Assister, §47.3; beneficial names for, xxviii–xxix,
§§50.7–9; and the Ever-Creating, §13.7, §13.9, 524n100; and the Ever-Turning, §§10.3–5; and the
Forgiver, §58.5; and the Governing, §79.5; and the Knower, §139.1; and the Life-Giver, §48.8;
motion of, §23.3; and other-than-God, §27.6, §47.3, 519n5; and the Peace, §128.2; and preparedness,
§39.5; and the Real, §14.5, §20.9, §61.4; and recognizers, §10.3; and the Responder, §27.6; and the
Self-Subsisting, §34.7, §34.9; and servanthood, §45.8; Shariah-bound, §79.3; and the Trustee,
 §§50.9–10; and Truth, §67.3; and truth-verifiers, §32.7; visions, 525n109. See also travelers, spiritual
wetness, §§12.11–12, §12.14, §§12.14–15
Will, §12.5, §12.8, §12.12, §12.14, §§48.3–4, §61.2, §72.4, §76.1, 524n95
wine, §27.3, §67.5
wisdom, §§9.1–3, §§9.5–8, §86.3, §§102.2–4, 522n61
withdrawing from the world, xxix–xxx, §§50.9–10, §52.11, §83.5, §106.2, §120.2, 536n353
witnessing: and the Abaser, §45.5; and the All-Concealing, §92.3; and the All-Dominating, §131.2; and the
All-Embracing, §16.1, §16.3; and the All-Subjugating, §80.4; by axial saints, §53.4, 532n269; of
beauty, §11.5, §131.2; and belief, §20.6, §20.8, §51.8, §127.2; by believers, groups of, §5.5; and bliss,
§24.4; and the Cleaver, §59.3; of command, realm of, §79.2; and the Concealing, §25.3; of creation,
realm of, §79.2; and the Creator, §59.6; desire for, §35.2; direct, §1.2, §5.2, §5.4, §20.8, §59.3, 519n4;
in disclosure, second, §5.9; and disclosures, §§11.8–9, §20.9, §75.3; and the elite, §20.9; of Essence,
§1.2, §1.11, §5.4, §6.3, §7.9, §20.6; and the Ever-Merciful, §4.1; and the Ever-Turning, §§10.4–5,
§10.7; and the Exalted, §44.2; of existence, §19.2, §19.5, §33.3, §33.5, §55.2, §70.5; eyewitnessing,
§12.3, §127.2; firsthand, §20.6; and the Forgiver, §58.4; and the Form-Giver, §135.2; and the
Gatherer, §41.9; and the Glorious, §73.2, §73.4; and the Gracious, §84.4; and the Great, §§81.4–5;
and the Guarantor, §85.3; and the Guardian, §14.4, §14.5; and the Guide, §66.2; and hallowing,
§127.2; and halting, §41.5, §44.2, §80.4, §107.1; and the Hearing, §19.2, §19.5; of hierarchical chain,
§13.5; and the High, §35.6; and the Holy, §127.2; and the Independent, §37.2; and the Inheritor,
§89.3, §89.6; and invocations, xxxi, §26.3, §59.6, §62.5, §64.5, §65.4, §131.2, §135.2; during journeys,
§11.5, §54.3; and the Judge, §62.3, §62.5; and knowledge, §8.4, §§8.6–7, §8.8; and the Life-Giver,
§48.5, §48.8; and the Light, §100.2; and liminality, §33.6; by lovers, §45.5; and the Loving, §74.3; and
the Magnificent, §§36.3–6; of the Manifest, §125.1; and the Near, §§26.1–3, §26.5; al-Niffarī on, §5.9,
§24.4, §26.3; of the Nonmanifest, §126.1; and the Nourisher, §55.2; and oneness, §41.5, §41.9, §75.2,
§93.6, §132.1; and the One Who Originates, §§65.4–5; and the Only, §142.1; and the Originator,
§106.1; and the Owner of the Kingdom, §§43.6–10; partial, §14.5, §127.2; and the Patron, §97.2; and
perception, §12.2, §12.3; and the Possessor of the Throne, §115.2; and power, §95.1; and the
Powerful, §§7.5–6; and the Proud, §132.1; as provision of intellects, §117.2; and qualities, §93.2; of
the Real, §11.6, §14.2, §14.5, §23.2, §26.2, §26.3, §50.10, §51.6, §54.3, §62.5, §65.4, §115.2; and the
Reckoner, §52.4; by recognizers, §12.3, §35.5, §45.5, §50.5, §51.6, §54.3, §80.4, §135.2; and the
Responder, §§27.4–5, §27.7; and the Restorer, §107.1; and the Ruler, §§46.1–2; and the Self-
Subsisting, §§34.4–5, §§34.7–9, §§92.5–6; and the Sender, §54.3; and the Stitcher, §93.6; and the
Subtle, §§64.4–5; of suprasensory realities, §12.14; by supreme axial saint, §53.4; and tasting, §6.6;
and the Tender, §88.1; and the Trustee, §50.5, §50.10; and truth-verifiers, §32.7; of visions, 525n109;
and the Watchful, §51.6, §51.8; and the Witness, §§53.1–5; and worshipping, §23.3
wombs, §31.2, §64.2, §74.3, §88.2
women, §16.3, §57.2, 524–25n105
wood, §24.3
worlds, §3.7
worshippers: of acts, §34.5; and Allāh, §1.1; and the Assister, §§47.6–7; and beauty, §32.4; and the
Benefiter, §70.5; and the Creator, §133.2; and the Enumerator, §140.1; exaltedness, §44.2, §45.3; and
the Form-Giver, §135.2; fruit for, §§23.1–4; and the Guardian, §14.5; and the Harmer, §69.5; and the
Helper, §15.5; and the High, §35.2, §35.3; in hospices, xvii, xx; intellects, veiled, §106.3; and
invocations, §51.11, §97.6, §133.2, §135.2, §139.1, §140.1; and the Knowing, §139.1; legally
prescribed forms of, §§23.1–3; legally prescribed forms of worshipping, §23.3; and lordship, §11.4;
and love, §88.5; and the Magnificent, §36.2; and majesty, §32.4; and the Mighty, §20.8; and the
Misguider, §68.4; al-Niffarī on, 528n146; and the One God, §23.1, §23.5; and the Owner of the
Kingdom, §43.9; and the Patron, §97.3, §97.6; and praise, §38.5; ranks of, §23.2; by recognizers,
§§11.7–9, §23.2; and the Resurrector, §95.2; and the Ruler, §46.2; and servants, §38.5; and spiritual
excellence, §5.5, §14.1; subordination to the Worshipped, §23.1; and the Triumphant, §60.4; and the
 Trustee, §§50.2–4; and the Watchful, §§51.1–3, §§51.10–11
worthiness: of Adam, §86.1; and the All-Concealing, §§92.2–3; of forgiveness, §58.3; of gratitude, §57.4;
of the lovers, §23.2; of the Messiah, §25.7; and the One Who Favors, §11.2, §11.7; and the Patron,
§§97.2–3; and the Pen, §12.19; of People of the Fire, §25.5, §41.8; of the perfect human being, §17.6;
of selfhood, §79.4; of subsistence, §72.4
wrath, §1.6, §1.9, §7.8, §24.5, §41.8, §83.3
wrongdoing, §11.5, §19.3, §27.7, §29.2, §46.3, §75.1
wronging, §11.3, §19.3, §62.4, 528n138

Yamāmah, all-merciful of, §2.1

Ẓāhiriyyah, §12.1, 523n83

Zayn al-ʿĀbidīn, §26.1
 About the NYUAD Research Institute

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Dhabi and is supported by a grant from the NYU Abu Dhabi Research Institute.
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 About this E-book
The Library of Arabic Literature print editions follow the traditional format of
presenting the Arabic source and the translation on facing pages with section
numbers to aid alignment. This format is unsuited to e-book devices, and most
desktop-based readers, which tend to present only a single page at a time.
Consequentially the decision was taken to structure the electronic editions
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this may be disruptive for users who only wish to read one version of the text;
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The content of the e-book remains identical with that of the print edition. As
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either.
 Titles Published by the Library of Arabic
Literature
For more details on individual titles, visit www.libraryofarabicliterature.org

Classical Arabic Literature: A Library of Arabic Literature Anthology

Selected and translated by Geert Jan van Gelder (2012)

A Treasury of Virtues: Sayings, Sermons, and Teachings of ʿAlī, by al-Qāḍī al-

Quḍāʿī, with the One Hundred Proverbs attributed to al-Jāḥiẓ
Edited and translated by Tahera Qutbuddin (2013)

The Epistle on Legal Theory, by al-Shāfiʿī

Edited and translated by Joseph E. Lowry (2013)

Leg over Leg, by Aḥmad Fāris al-Shidyāq

Edited and translated by Humphrey Davies (4 volumes; 2013–14)

Virtues of the Imām Aḥmad ibn Ḥanbal, by Ibn al-Jawzī

Edited and translated by Michael Cooperson (2 volumes; 2013–15)

The Epistle of Forgiveness, by Abū l-ʿAlāʾ al-Maʿarrī

Edited and translated by Geert Jan van Gelder and Gregor Schoeler (2
volumes; 2013–14)

The Principles of Sufism, by ʿĀʾishah al-Bāʿūniyyah

Edited and translated by Th. Emil Homerin (2014)

The Expeditions: An Early Biography of Muḥammad, by Maʿmar ibn Rāshid

Edited and translated by Sean W. Anthony (2014)

Two Arabic Travel Books

Accounts of China and India, by Abū Zayd al-Sīrāfī
Edited and translated by Tim Mackintosh-Smith (2014)
Mission to the Volga, by Aḥmad ibn Faḍlān
 Edited and translated by James Montgomery (2014)

Disagreements of the Jurists: A Manual of Islamic Legal Theory, by al-Qāḍī al-

Nuʿmān
Edited and translated by Devin J. Stewart (2015)

Consorts of the Caliphs: Women and the Court of Baghdad, by Ibn al-Sāʿī
Edited by Shawkat M. Toorawa and translated by the Editors of the Library
of Arabic Literature (2015)

What ʿĪsā ibn Hishām Told Us, by Muḥammad al-Muwayliḥī

Edited and translated by Roger Allen (2 volumes; 2015)

The Life and Times of Abū Tammām, by Abū Bakr Muḥammad ibn Yaḥyā al-
Ṣūlī
Edited and translated by Beatrice Gruendler (2015)

The Sword of Ambition: Bureaucratic Rivalry in Medieval Egypt, by ʿUthmān

ibn Ibrāhīm al-Nābulusī
Edited and translated by Luke Yarbrough (2016)

Brains Confounded by the Ode of Abū Shādūf Expounded, by Yūsuf al-Shirbīnī

Edited and translated by Humphrey Davies (2 volumes; 2016)

Light in the Heavens: Sayings of the Prophet Muḥammad, by al-Qāḍī al-Quḍāʿī

Edited and translated by Tahera Qutbuddin (2016)

Risible Rhymes, by Muḥammad ibn Maḥfūẓ al-Sanhūrī

Edited and translated by Humphrey Davies (2016)

A Hundred and One Nights

Edited and translated by Bruce Fudge (2016)

The Excellence of the Arabs, by Ibn Qutaybah

Edited by James E. Montgomery and Peter Webb
Translated by Sarah Bowen Savant and Peter Webb (2017)

Scents and Flavors: A Syrian Cookbook

Edited and translated by Charles Perry (2017)
Arabian Satire: Poetry from 18th-Century Najd, by Ḥmēdān al-Shwēʿir
Edited and translated by Marcel Kurpershoek (2017)

In Darfur: An Account of the Sultanate and Its People, by Muḥammad ibn

ʿUmar al-Tūnisī
Edited and translated by Humphrey Davies (2 volumes; 2018)

War Songs, by ʿAntarah ibn Shaddād

Edited by James E. Montgomery
Translated by James E. Montgomery with Richard Sieburth (2018)

Arabian Romantic: Poems on Bedouin Life and Love, by ʿAbdallah ibn Sbayyil
Edited and translated by Marcel Kurpershoek (2018)

Dīwān ʿAntarah ibn Shaddād: A Literary-Historical Study

By James E. Montgomery (2018)

Stories of Piety and Prayer: Deliverance Follows Adversity, by Muḥassin ibn

ʿAlī al-Tanūkhī
Edited and translated by Julia Bray (2019)

The Philosopher Responds: An Intellectual Correspondence from the Tenth

Century, by Abū Ḥayyān al-Tawḥīdī and Abū ʿAlī Miskawayh
Edited by Bilal Orfali and Maurice A. Pomerantz
Translated by Sophia Vasalou and James E. Montgomery (2 volumes; 2019)

Tajrīd sayf al-himmah li-stikhrāj mā fī dhimmat al-dhimmah: A Scholarly

Edition of ʿUthmān ibn Ibrāhīm al-Nābulusī’s Text
By Luke Yarbrough (2020)

The Discourses: Reflections on History, Sufism, Theology, and Literature—

Volume One, by al-Ḥasan al-Yūsī
Edited and translated by Justin Stearns (2020)

Impostures, by al-Ḥarīrī
Translated by Michael Cooperson
Foreword by Abdelfattah Kilito (2020)
Maqāmāt Abī Zayd al-Sarūjī, by al-Ḥarīrī
Edited by Michael Cooperson
Foreword by Abdelfattah Kilito (2020)

The Yoga Sutras of Patañjali, by Abū Rayḥān al-Bīrūnī

Edited and translated by Mario Kozah (2020)

The Book of Charlatans, by Jamāl al-Dīn ʿAbd al-Raḥīm al-Jawbarī

Edited by Manuela Dengler
Translated by Humphrey Davies (2020))

A Physician on the Nile, by ʿAbd al-Laṭīf al-Baghdādī

Edited and translated by Tim Mackintosh-Smith (2021)

The Book of Travels, by Ḥannā Diyāb

Edited by Johannes Stephan
Translated by Elias Muhanna (2 volumes; 2021)

Kalīlah and Dimnah: Fables of Virtue and Vice, by Ibn al-Muqaffaʿ

Edited by Michael Fishbein
Translated by Michael Fishbein and James E. Montgomery (2021)

Love, Death, Fame: Poetry and Lore from the Emirati Oral Tradition, by al-
Māyidī ibn Ẓāhir
Edited and translated by Marcel Kurpershoek (2022)

The Essence of Reality: A Defense of Philosophical Sufism, by ʿAyn al-Quḍāt

Edited and translated by Mohammed Rustom (2022)

The Requirements of the Sufi Path: A Defense of the Mystical Tradition, by Ibn
Khaldūn
Edited and translated by Carolyn Baugh (2022)

The Doctors’ Dinner Party, by Ibn Buṭlān

Edited and translated by Philip F. Kennedy and Jeremy Farrell (2023)

Fate the Hunter: Early Arabic Hunting Poems

Edited and translated by James E. Montgomery (2023)
The Book of Monasteries, by al-Shābushtī
Edited and translated by Hilary Kilpatrick (2023)

In Deadly Embrace: Arabic Hunting Poems, by Ibn al-Muʿtazz

Edited and translated by James E. Montgomery (2023)

The Divine Names: A Mystical Theology of the Names of God in the Qurʾan, by
ʿAfīf al-Dīn al-Tilimsānī
Edited and translated by Yousef Casewit (2023)

English-only Paperbacks
Leg over Leg, by Aḥmad Fāris al-Shidyāq (2 volumes; 2015)
The Expeditions: An Early Biography of Muḥammad, by Maʿmar ibn Rāshid
(2015)
The Epistle on Legal Theory: A Translation of al-Shāfiʿī’s Risālah, by al-
Shāfiʿī (2015)
The Epistle of Forgiveness, by Abū l-ʿAlāʾ al-Maʿarrī (2016)
The Principles of Sufism, by ʿĀʾishah al-Bāʿūniyyah (2016)
A Treasury of Virtues: Sayings, Sermons, and Teachings of ʿAlī, by al-Qāḍī
al-Quḍāʿī with the One Hundred Proverbs, attributed to al-Jāḥiẓ (2016)
The Life of Ibn Ḥanbal, by Ibn al-Jawzī (2016)
Mission to the Volga, by Ibn Faḍlān (2017)
Accounts of China and India, by Abū Zayd al-Sīrāfī (2017)
A Hundred and One Nights (2017)
Disagreements of the Jurists: A Manual of Islamic Legal Theory, by al-Qāḍī
al-Nuʿmān (2017)
What ʿĪsā ibn Hishām Told Us, by Muḥammad al-Muwayliḥī (2018)
War Songs, by ʿAntarah ibn Shaddād (2018)
The Life and Times of Abū Tammām, by Abū Bakr Muḥammad ibn Yaḥyā
al-Ṣūlī (2018)
The Sword of Ambition, by ʿUthmān ibn Ibrāhīm al-Nābulusī (2019)
Brains Confounded by the Ode of Abū Shādūf Expounded: Volume One, by
Yūsuf al-Shirbīnī (2019)
Brains Confounded by the Ode of Abū Shādūf Expounded: Volume Two, by
Yūsuf al-Shirbīnī and Risible Rhymes, by Muḥammad ibn Maḥfūẓ al-Sanhūrī
(2019)
The Excellence of the Arabs, by Ibn Qutaybah (2019)
Light in the Heavens: Sayings of the Prophet Muḥammad, by al-Qāḍī al-
Quḍāʿī (2019)
Scents and Flavors: A Syrian Cookbook (2020)
Arabian Satire: Poetry from 18th-Century Najd, by Ḥmēdān al-Shwēʿir
(2020)
In Darfur: An Account of the Sultanate and Its People, by Muḥammad al-
Tūnisī (2020)
Arabian Romantic, by ʿAbdallah ibn Sbayyil (2020)
The Philosopher Responds, by Abū Ḥayyān al-Tawḥīdī and Abū ʿAlī
Miskawayh (2021)
Impostures,, by ʿal-Ḥarīrī(2021)
The Discourses: Reflections on History, Sufism, Theology, and Literature—
Volume One, by al-Ḥasan al-Yūsī (2021)
The Book of Charlatans, by ʿJamāl al-Dīn ʿAbd al-Raḥīm al-Jawbarī (2022)
The Yoga Sutras of Patañjali, by Abū Rayḥān al-Bīrūnī (2022)
The Book of Travels, by Ḥannā Diyāb (2022)
A Physician on the Nile: A Description of Egypt and Journal of the Famine
Years, by ʿAbd al-Laṭīf al-Baghdādī (2022)
Kalīlah and Dimnah: Fables of Virtue and Vice, by Ibn al-Muqaffaʿ (2023)
Love, Death, Fame: Poetry and Lore from the Emirati Oral Tradition, by al-
Māyidī ibn Ẓāhir (2023)
The Essence of Reality: A Defense of Philosophical Sufism, by ʿAyn al-Quḍāt
(2023)
 About the Editor–Translator
Yousef Casewit is Associate Professor and Chair of Islamic Studies at the
University of Chicago Divinity School, where he specializes in Qurʾanic Studies,
Islamic intellectual history, Muslim perceptions of the Bible, Sufism, and
Islamic theology. He had previously served as a Humanities Research Fellow at
New York University Abu Dhabi, where he completed his award-winning book,
The Mystics of al-Andalus (2017). Born in Egypt and raised in Morocco,
Professor Casewit obtained a PhD in Islamic Studies at Yale in 2014, and has
also spent many years studying with Muslim scholars in Morocco, Syria, and
Mauritania.