Zakariyya’ al-Ansari’s Kitab Fath al-Rahman

 

Zakariyya’ al-Ansari’s Kitab Fath al-Rahman

كتاب : فتح الرحمن لشرح رسالة الولي رسلان

المؤلف : زكريا بن محمد بن أحمد الأنصاري

بسم الله الرحمن الرحيم، وبه نستعين، قال سيدنا ومولانا شيخ الإسلام وقاض القضاة زين الملة والدين أبي يحيى زكريا بن محمد الأنصاري رحمه الله تعالى وأعاد علينا من مدده وبركات علومه آمين.

الحمد لله لمن انفرد بالوحدانية وتعزز بالنعوت الربانية، والصلاة والسلام على النبي وآله وحزبه. 

وبعد : فإنَّ علم التوحيد من أشرف العلوم، بل أشرفها وما أُلف فيه الرسالة الرسلانية للإمام العارف بالله تعالى رسلان الدمشقي طيب الله ثراه وجعل الجنة مأواه.

ولما كانت من أبدع كتاب في علم التوحيد صُنّْف، وأجمع موضوع فيه على مقدار حجمها أُلِّف، اسْتَخرتُ الله تعالى أن أشرحها شرحا يحل ألفاظها ويبين مرادها، وسميته : (فتح الرحمن لشرح رسالة الولي رسلان).

واعلم أن علم التوحيد مطلوب قال الله تعالى :{شَهِدَ اللَّهُ أَنَّهُ لَا إِلَٰهَ إِلَّا هُوَ} وقال تعالى : {فَاعْلَمْ أَنَّهُ لَا إِلَٰهَ إِلَّا اللَّهُ} وهو مستلزم لانتقاء الشرك، والشرك نوعان : ظاهر جلي وقد ذكره مع أقسامه الغزالي وغيره، وباطن خفي وهو ما استولت عليه النفوس من الأكوان، فحُجبت به عن تلقي المَدَد من عالم الغيب، فصار ذلك شركاً خفيا لبعده عن حضرة القدس بشواهد الحسن وقد ذكره المؤلف بقوله :

(كُلُّكَ شِركٌ ومَا يُبَيِّنُ لَكَ تَوْحيدُكَ إلّا إذَا خَرَجْتَ عَنْكَ، فَكُلَّمَا أَخْلَصْتَ يَنْكَشِفُ لَكَ أنَّهُ هَوَ لَا أَنْتَ فَتَسْتَغْفِرُ مِنْهُ، وَكُلَّمَا وَحَّدْتَ بأنَّ لكَ الشِّركُ فتُجَدِّدُ في كُلِّ سَاعَةٍ وَوَقْتٍ تَوْحِيداً وَإيمَاناً وَكُلَّمَا خَرَجْتَ مِنْهُمْ زَادَ إيمَانُكَ وَكُلَّمَا خَرَجْتَ مِنْكَ زَادَ يَقينُكَ).

كُلُّك أيها العبد ذاتا وصفاتا وأفعالاً شرك خفي منشؤه الوهم والخيال، فإنهما يثبتان الغير كالمراتب والمقامات الزائلة، فإذا أفنيت عنك الغير بأن بالعلم الإلهي توحيدك النافي للشرك بنوعيه المسلتزم لنفي الوهم والخيال وما يتبين أي يظهر لك توحيدك إلا إذا خرجت أي فنيتَ أنتَ عنك وعن سائر الأغيار بأن تراها كلها من الله تعالى ( وَاللَّهُ خَلَقَكُمْ وَمَا تَعْمَلُونَ ) فنسبة أعمالك إليك نسبة كسبيّة وإلى الله خلقية، فالله خالق وأنت كاسب لتثاب أو تعاقب، فكلما أخلصت بالخروج عن ذلك ينكشف لك أنه تعالى هو الفاعل الموجود لا أنت، فإذا لم تشهد غيره تعالى كنت موحدا له حقيقة، وهذا الشهود قد يدوم وهو نادر وقد يكون كالبرق الخاطف، وإذا انكشف لك ذلك علمت أن شهودك ذنب فتستغفر منه أي من شهودك، فبخلوصك من ذلك ينكشف لك علم التوحيد، والتوحيد ذاتي وصفاتي وفعلي، وكلمَّاَ وجدتَ نوعا ًمنها بَانَ لك الشرك في ضده مما تنسبه إلى الخلق وهو مقام الفرق، فتجده في كل ساعة ووقت بل في كل نفس توحيداً بأنه الفاعل الموجود وإيمانا أي تصديقاً بذلك إلى أن يكمل يقينك، فكلما ارتقيت من مقام فرق إلى مقام جمع زاد توحيدا وإيماناً كما قال وكلما خرجت أنت منه أي من نظرك إلى توحيدك وفي نسخة (منهم) أي الخلق، زاد إيمانك أي تصديقك في مقام الكشف والمعاينة إذ الخروج من إحدى القيدين دخول في الآخر وكلما خرجت أنت منك زاد وفي نسخة (قَويَ) يقينك بالوحدانية، إذ الأمر فيك أتم منه في غيرك، وهذه مرتبة الصديقين والأولى مرتبة خواصّ المومنين. 

واليقين علم بعد شك ولهذا لا يوصف به العلم القديم ولا العلوم الضرورية، لكن المراد به ههنا ما ذكره بعد، وقد يراد به العلم مطلق وهو تمييز لا يحتمل متعلقه النقص.

واعلم أنّ خروجك منك جمع وزيادة يقينك وغاية الجمع بها يستولي الحق عليك، وهو المراد بخبر : (كنتُ سمعَهُ الذي يسمَعُ به)، ومن لم ينلها لم يكمل يقينه، وكان مغرورا واقفاً مع عبادته، ونظره إلى المكاشفات أسير إليها أي بحبِّه لها، كما أشار إلى ذلك بقوله : 

يا أسيرَ الشَّهواتِ والعِباداتِ يا أَسيرَ المَقاماتِ والمُكاشفاتِ أَنْتَ مَغْرورٌ وَ أَنتَ مُشتغِلٌ بِكَ عنهُ أينَ الاشْتِغالُ بِهِ عنْكَ وَهُوَ عزَّ وجلَّ حاضرٌ ناظرٌ وهَوَ معَكُمْ أيْنَمَا كنتم في الدّثنيَا وَالآخِرَةِ. 

يا أسير الشهوات والعبادات يا أسير المقامات والمكاشفات أنت مغرور بما أوقعك فيه الوهم والخيال، أنتَ مشتغل بك عنه تعالى، أين الاشتغال به تعالى عنك مع كونك أسيراً لغيره، وكلُّ من أحب شيئاً فهو أسير له، فرُبَّ واقف مع الشهوات وهذا حال أهل الغفلات، ورُبَّ واقف مع العبادات وهذا حال بعض أهل المعاملات، وربَّ واقف مع المقامات وهذا حال أهل الإرادات، ورُبَّ واقف مع الكشف وهذا حال أهل الترقيات، ورُبَّ واقف مع الله تعالى يستغرق به عن غيره، وهذا حال أهل العنايات. 

وهو عز وجل حاضر معنا بعلمه ناظر إلينا بحكمه، وهو معكم بعلمه وقدرته وعنايته أين ما كنتم في الدنيا والآخرة.

إذا علمتَ ذلك أنَّه معك في سرّك وعلانيتك فكن أنتَ معه مستغرقاً، فباستغراقك في التوحيد لأنك : 

إذا كنت معه حجبك عنك، وإذَا كُنتَ معكَ استعبَدَكَ لَهُ.

إذا كنتَ معه كذلك حجبكَ عنكَ أي أبعدك عن رؤيتك نفسك فتسلم من الشرك الخفي، وهذه حالة تسمى بالفنا في التوحيد وبحالة الجمع، وإذا كنتَ معك لعدم استغراقك استعبدك له، أي جعلك متعبدا له فيطلب منك عبادته. وهذه حالة الفرق كما مرَّ، وفيها يرجع العبد إلى عباداته وغيرها.

الإيمانُ خًروجَكَ عَنْهُ واليَقِينُ خُروجَكَ عَنْكَ.

الإيمان الكامل خروجك منه تعالى بأن لا تشارك بشيء من صفاته المختصة به، واليقين خروجك عنك، أي من حولك وقوتك ووجودك، لتشهد كمال حوله وقوته ووجوده في محل عجزك وضعفك، ازداد إيمانك ، نُقلتَ من حال إلى حال، وإذا قوي يقينك من مقام إلى مقام من ضعف إلى قوة إلى أن يكمل إيمانك وهو اليقين، وإذا كمل يقينك صارت الغيوب لك عينا، فيحصل الإيمان الكامل وإذا قوي يقينك بخروجك عنك وعن سائر الأغيار نُقلتَ من مقامٍ إلى مقام أي من معرفة إلى كشف، ومن كشف إلى مشاهدة، ومن مشاهدة إلى معاينة، ومن معاينة إلى اتصال، ومن اتصال إلى فناء، ومن فناء إلى بقاء، إلى غيرها من المقامات المعروفة لأهلها.

واعلم أن لهم شريعة، وهي أن تعبد الله تعالى، وطريقة وهي أن تقصده بالعلم والعمل، وحقيقة وهي نتيجتها وهي أن تشهد بنور أودعه الله تعالى في سويداء القلب، وأن كل باطن له ظاهر وعكسه، والشريعة ظاهر الحقيقة، والحقيقة باطنهما وهما متلازمتان معنى، فشريعة بلا حقيقة عاطلة، وحقيقة بلا شريعة باطلة، ومثل الثلاثة بالجوزة، فالشريعة كالقشر الظاهر، والطريقة كالُّلب الخفي، والحقيقة كالدهن الذي بباطن الُّلب. ولا يتوصل إلى اللُّبِّ إلا بحرق القشر ولا إلى الدهن إلاّ بدقِّ اللُّب.

والخلق أقسام : ضعفاؤهم العوام، وخواص وهم الأولياء، وخواص الخواص وهم الأنبياء. ويترتب على ذلك قوله : 

الشريعة لك حتى تطلبه منه لك، والحقيقة له حتى تطلبه به له عز وجل حيث لا حدّ ولا أين.

الشريعة لك أيها الضعيف حتى تطلبه بإخلاص وصدق وإلا فهي عليك لا لك. والحقيقة له تعالى حتى تطلبه تعالى به له عز وجل، لا بك له، ولا به لك، حيث لا حدّ ولا أين بخلاف الشريعة.

فالشريعة حُدودٌ وجهاةٌ والحقيقةُ لَا حدٌّ ولَا جِهةٌ.

فالشريعة لكونها أمرا بأعمال شرعية لها حدود ككون الصلاة ركعتين، وثلاث وجهات ككونها فرضا أو نفلاً مؤقتا أو غير مؤقت، والحقيقة لا حدٌّ ولا جِهَةٌ لها لأنها سرٌّ معنوي، ولأن القائم بها عارف بالله تعالى قد أعرض عن حظوظ البشرية لأنه في مقام الجمع، فهو أبداً يطلب الله بالله لله، فمطلوبه غير محدود لأنه الحق المعبود ومطلوب القائم بالشريعة محدود..

القائم بالشريعة فقط أي دون الحقيقة، تفضَّل عليه بالمُجاهدة والقائم بالحقيقةِ تَفَضَّلَ عليهِ بالمِنَّةِ، وشتَّانِ ما بَيْنَ المُجاهدَةِ والمِنَّةِ. 

القائم بالشريعة فقط أي دون الحقيقة تفضَّلَ عليه بالمُجاهدة، وهي القيام بالعبادة الظاهرة وبالعبودية الباطنة، والعبادة للنفس لكونها ظاهرة والعبودية للقلب لكونها باطنة. والقائِمُ بالحقيقَة، تَفَضَّلَ عَليه بالمِنّة أي بالنعمة، وقيل المنَّة النعمة الثقيلة. والمراد بها العلم اللَّدنِّي النُّوراني الذي علَّمه الله للأرواح حين خاطبهم : {أَلَسْتُ بِرَبِّكُمْ}والمشار إليه بقوله : {وَعَلَّمَ آدَمَ الْأَسْمَاءَ كُلَّهَا}إلا أنه مغمور في الأرواح، مستور بظلام الوجود وشواغل الطبيعة، فإذا زالا بتوفيق الله ظهر، وهو المراد بخبر : (مَنْ عَمِلَ بِمَا عَلِمَ أورَثَهُ الله عِلْمَ مَا لَمْ يَعْلَمْ) فكشف عن قلبه غطاء ذلك فأعرض عن كل مخلوق حتى عن الجنة، فهذا قائم بحقوق الربوبيَّة، وذاكَ بحقوق العبادة والعبوديَّة وشتَّانِ أي بعد ما بين المجاهدة والمنّة، فشتّان بين من أقيم في المجاهدة بغير كشف وشهود في محل الفرق، ومن كشف له عن سرِّ الألوهية فشهد معنى الجمع بالجمع. فكل مِن مَقامَيْ الفرق والجمع مطلوب، لكن في الاقتصار على الأوّل هو تعطيل، وعلى الثاني غُرورٌ وإبطال كما مرَّت الإشارة إليهما.

القائمُ معَ المُجَاهدةِ مَوْجُودٌ والقَائمُ مَعَ المِنَّةِ مَفْقُودٌ.

القائم مع المجاهدة لكونه ناظر بالشريعة إلى أعماله موجود بالله، والقائم مع المنَّة، لكونه قائماً بحقوق الربوبيّة غير ناظر إلى أعماله، مفقود عمَّا سواه تعالى لفنائه باستغراقه به تعالى.

الأَعْمَالُ مُتَعَلِّقَةٌ بالشَّرْعِ، والتَّوَكُّلُ مُتَعَلِّقٌ بالإيمانِ، والتَّوحيدُ مُتَعَلِّقٌ بالكَشْفِ، والنَّاسُ تَائِهُونَ عَنِ الحَقِّ بِالعَقْلِ، وَعَنِ الآخِرَةِ بِالهَوَى.

الأعمال المتعلِّقة بكمال ذات العبد الظاهرة كالشهادتين وإقام الصلاة وإيتاء الزكاة والصوم والحج متعلِّقة بالشرع الشَّريف إلاّ أنَّه جاء بالتكليف بها، والتوكل ونحوه مما يتعلَّق بكمال الذات الباطنة كالزهد والورع والصبر والخوف والرجاء متعلق بالإيمان بإنَّ الله فعَّالٌ لِمَا يريد. والتوكُّل هو الاعتماد على الله وقطع النَّظر عن الأسباب مع تهيأتها، ويقال هو ترك السعي فيما لا تسعه قدرة البشر، ويقال غير ذلك كما بيَّنتُهُ مع فوائدَ في شرح رسالة القشيري. 

والتوحيد هو حكمك وعلمك بوحدانيَّة الله تعالى متعلق بالكشف، أي بكشف الله عن بصيرة العبد الغطاء، أعني حجب الكائنات بأن يفنى عنها ويراها مندرجة في أنوار العظمة الربانيّة، والكشف ثلاث : كشف نفس، وكشف قلب، وكشف سرّ وهو المراد هنا، ويُعبَّرُ عن الأول بعلم اليقين، وعن الثاني بعين اليقين، وعن الثالث بحقِّ اليقين، والثلاثة علوم لأنها أقسام العلم، لأنَّ العلم باعتبار معلومه إن تعلَّق بالذات الظاهرة فعلم اليقين، أو بالذات الباطنة فعين اليقين، أو بالله تعالى فحق اليقين.

واعلم أن لهم مع الكشف محاضرة ومكاشفة ومعاينة ومشاهدة وكلها تتعلَّقُ بالتوحيد وقد بيَّنتها في الشرح المذكور، والناس تائهون أي حائرون عن الحق تعالى بطلبهم له بالعقل الطبيعي الجثماني لأنَّه بانفراده محجوب عن التجليات الإلهية والمعارف الربانية لقصوره عمَّا في الصُّور الظاهرة من حُسنٍ وقبيح وخطأ وصواب، خلاف العقل الروحاني النوراني فإنه مَلَكي لا تيه معه، وتائهون عن الآخرة المرضية بطلبهم بالهوى، أي هوى النفس وحظها لأنها إنما تنال بالمجاهدة الشرعية.

فمتى طلبتَ الحقّ بالعقل ضَللتَ ومتى طلبتَ الآخرة بالهوى ضللتَ.

فمتى طلبتَ الحق بالفعل المذكور ضللت عن الوصول إليه ، ومتى طلبت الآخرة المذكورة بالهوى المذكور ضللت عن الوصول إليها.

المؤمنُ فينظرُ بنورِ اللهِ والعارفُ ينظرُ به إليهِ.

المؤمن الكامل وهو من تطهّر من الشركين الظاهر والخفىّ ينظر بنور الله إلى ما منّ به عليه من الجود، إذ به تنكشف له الأشياء ولاية {أَوَمَنْ كَانَ مَيْتًا فَأَحْيَيْنَاهُ} والخبر "اتّقوا فراسة المؤمن فإنه ينظر بنور الله."

والعارف هو المستغرق بالله عمّا سواه ينظر به أى بنور الله إليه لإنكشاف حجاب الغفلة عن قلبه.

مَا دُمتَ أنتَ معكَ أمَرنَاكَ فإذا فَنَيتَ عنكَ توَلَّيناكَ.

مادمت أنت معك أى مع نفسك غير مستغرق بنا أمرناكَ ، أى كلّفناك بالمجاهدة لأنك فى محل الفرق، فإذا فنيتَ بإستغراقك بنا عنك، أى عن نفسك تولّيناك بالرعاية والعناية والفضل وغيرهما مما لم تصل اليه بكسب لأنك فى محل الجمع.

فما تولَّاهم إلَّا بعدَ فَنَائِهِم فيهِ.

فما تولاّهم، أى السالكين الاّ بعد فنائهم فيه.

مَا دُمتَ أنتَ أَنتَ فأنتَ مُرِيدٌ فإذا أفناكَ عنكَ فأنتَ مرادٌ.

مادمتَ أنتَ أنتَ، أى ترى لك وجودا وعملا وإرادة فأنت مريد، فإذا أفناك عنك مولاك فأنتَ مراد، فالإرادة هى إفراد الحقّ بالطلب والإعراض عن كل ما سواه، والمريد هو السالك المبتدئ الذى يرى له وجودا وعملا، والمراد هو الملحوظ بعين العناية الربّانيّة المستغرق بالله تعالى. فالمريد حامل للكدّ والمراد محمول عنه الكدّ، وشتّان بين الحامل المكد والمحمول المعان.

اليقينُ الأدومُ غيبتُكَ عنكَ وُجودُكَ بِهِ.

اليقين الأدوم غيبتك عنك ووجودك به تعالى، وذلك بأن تغيب عمّا سواه تعالى.

ولليقين ثلاثة حالات : بداية وتوسط ونهاية على منوال علم اليقين وعينه وحقّه، وأوّلها قد لايدوم لبقاء الرسوم والأَخيران دَائمان لكن الأخير أدوم فإنه مشاهدة بكشف السرّ وهي أعلى مراتب اليقين. فكن بيقينك مع الله فقط وتأمّل.

كَمَ بَيْنَ مَا يكونُ بِأمرِه وبَيْنَ مَا يَكُونُ بِهِ

كم بين ما يكون بأمره تعالى من أنواع العبادات والمجاهدات التكليفية، وبين ما يكون به تعالى من أنواع المنن والنفحات الربانية.

إن كنتَ بِأَمْرِه خَضَعَتْ لَكَ الأسبابُ وإن كنْتَ بِهِ تَضَغْضَغَتْ لَكَ الأَكْوَانُ.

إن كنتَ بأمرهِ تعالى بالعبادة قائماً بها خضعت لك الأسباب أي يسيِّرُها الله لك، قال الله تعالى :{وَمَن يَتَّقِ اللَّهَ يَجْعَل لَّهُ مَخْرَجًا وَيَرْزُقْهُ مِنْ حَيْثُ لَا يَحْتَسِبُ}وقال تعالى : {وَمَنْ يَتَّقِ اللَّهَ يَجْعَلْ لَهُ مِنْ أَمْرِهِ يُسْراً }وإن كنتَ به تعالى بأن لم تشهد غيره تضعضعت أي خضعت  وذلت لك الأكوان فيا عجبَ لشيء فها عن مشاهدة مكونها فأهل الطريق إما عالم بالله فيشهد الأشياء بالله، وإما عالم بالأحكام وهو السالك بالنظر والاستدلال فيشهد الله بالأشياء، فالأول من الصديقين والشهداء ولائه الجمع، والثاني من الصالحين ولائه الفرق، ولما كانت مقامات السالك بعد التوبة متفاوتة بيَّنها فقال :

أوَّلُ المقَاماتِ الصَّبْرُ على مُرَادِهِ وأَوْسَطُهاَ الرٍّضَى بمُرَادِهِ وآخِرُهَا أنْ تَكُونَ بِمُرَادِهِ.

أوَّلُ المقامات الصبر هو حبس النفس على مراده تعالى، ويقال هو حمل النفس على مشاق التكليف لطلب الجزاء عليه، وأوسطها الرضا وهو الطمأنينة بمراده تعالى أي من حيث إرادته، أو أن تطلب الرضا به فلا ينافيه حرمة الرضا بالكفر ونحوه، وآخرها أن تكون أنت بمراده تعالى فتكون عارفا، فالعبد إذا صبر وإذا رضي كان بمراد الله تعالى فيفنى عن فعله وقوله وقوَّته بما شاهده من الحضرة الربانية، لأنَّ من فنى عن ذلك بقي بالله فكان سمعه وبصره وغيرهمان مما في خبر : (كنتُ سمعَهُ الذي يَسْمَعُ بِهِ)، ومقام الفنا مقام الخواص وهو مقام العبودية، فالصابر في مقام العبادة والراضي في مقام العبودية، وكل منهما يرى له وجودا وعملا، فالعارف في مقام العبودية ولا يرى له ذلك لأنه قائم بالله لله لا بنفسه لنفسه ولا بنفسه لله.

العلم طريق العمل، والعمل طريق العلم، والعلم طريق المعرفة، والمعرفة طريق الكشف، والكشف طريق الفنا.

العلم العملي طريق العمل إذ لا يصح عمل إلا بالعلم بكيفيته، والعمل طريق العلم اللدني، قال الله تعالى : {وَاتَّقُوا اللَّهَ وَيُعَلِّمُكُمُ اللَّهُ} وقال صلى الله عليه وسلم : (مَنْ عَمِلَ بِمَا عَلِمَ أوْرَثَهُ اللهُ عِلْمَ مَا لَمْ يَعَلَم) والعلم اللدني طريق المعرفة بالله لأنها إنما تحصّل بما أمرك الله من التعرف، وهو تعالى يتعرف إلى عباده بقدر ما وهبهم من العلم اللدني، ومَن تعرَّف إليه عرفَ نفسه، ومن عرف نفسه عرف ربّه، ومن عرف ربه جهل نفسه، فالتعرف يتعلق بمعرفة النفس، ومعرفة النفس تتعلّق بمعرفة الرب، ومعرفة الرب تتعلق بجهل النفس، ففي الخبر : (أعرفكم بنفسه أعرفكم بربه) والمعرفة بالله طريق الكشف على حقائق الأشياء، والكشف طريق الفنا عمّا سوى الله تعالى بأن لا يرى غيره؛ لأن العبد إذا علم أنه مخلوق وأن كل مخلوق فان، شاهد ببصيرته أنه فان، وفناء الفنا أن لا ترى فناك، وهذا يسمّى الفنا المفسّر برؤيتك أن الله محيط بكل شيء، والفناء يكون علمًا ثم عينًا ثم حقًّا؛ لأن الفنا ثلاثة أقسام : 

فناء في الأفعال كقولهم : لا فاعل إلا الله تعالى.

وفناء في الصفات كقولهم : لا حي إلا الله.

وفناء في الذات كقولهم : لا موجود إلا الله.

والثلاثة مراده بقول بعض العارفين : "من شهد الخلق لا فعل لهم فقد فاز، ومن شهدهم بلا حياة لهم فقد حاز، ومن شهدهم عين العدم فقد وصل".

مَا صَلُحتَ لنا مَا دَامَتْ فِيكَ بَقيَّةٌ لِسِوَانَا فَإِذَا حَوَّلْتَ السِّوَى أفْنَيْنَاكَ عَنْكَ فصلحت لنَا فَأَوْدَعنَاك سِرَّنَا.

ما صَلحت لنا مادام فيك بقية لسوانا دنويّة او أخرويّة لأنك حينئذ لا تصلح لمقام العبوديّة الذى هو القيام بالله لله؛ لأنك إذا أتيت ذنبا عظيما إذ من الذنوب العظيمة عندهم أن ترى لك وجودا مع الله تعالى، وإليه أشار الجنيد بقوله : "وجودك ذنب لايقاس به ذنب" فإذا حوّلت السوى عنك بأن خرجت عنه حتّى عن الفناء، أفنيناك بعلمنا ونورنا عنك حتى صرت لاترى لك وجودا، بل ترى بالله الوجود وهو لله، فصار قلبك محلا لسرّنا الربّانى وهو معنى يعجز الفكر عن تصوّره واللسان عن التعبير عنه، فصلُحت حينئذ لنا فأودعناك سرّنا فما صلح للسّر إلا بعد أن أفناه عنه مولاه وأبقاه به له فصار حرّا عن رقّ الغير ومحلا للأسرار، فالمطلوب التجرّد عما سواه تعالى.

 إذا لم يَبقَى عَليكَ حَرَكَةٌ لِنفسِكَ كَمُلَ يَقينُكَ وإذا لم يَبْقَ لكَ وُجودٌ كَمُلَ توْحِيدُك.

إذا لم يبق عليك حركة لنفسك تخرجها عنك كمُلَ يقينك لاستغنائك به تعالى وإذا لم يبقَ لك وجود عندك بأن فنيت عما سواه تعالى كمل توحيدك لعجزك عن إدراك ما حصل لك من المعرفة فهى الغاية التى لاتدرك، واليه الإشارة بخبر : "سبحانك ما عرفناك حقّ معرفتك" وخبر : "من عرف الله كلّ لسانه". 

أهلُ الباطنِ معَ اليَقينِ وَأَهْلُ الظَّاهِرِ معَ الإيمَانِ.

أهل الباطن، أي : الحقيقة، مع اليقين لخلوصهم من وهم الرّسوم، وانكشاف العلم اللدنى لهم، فعاينوه وشاهدوه، فصاروا على يقين ثابت جازم، وإبتداء اليقين المكاشفة، ثم المعاينة، ثم المشاهدة، ولذلك قال عامربن قيس : "لو كشف الغطا ما ازددت يقينا."

وأهل الظاهر أي : الشريعة، مع الإيمان بالغيب لا بالمشاهدة لبقاء الرسوم لوقوفهم مع ظواهر متعلقات الإيمان.

(فمتى تحرَّك قَلبُ صَاحِبِ اليقينِ نَقَضَ يضقينُهُ، ومَتَى لم يَخطرْ لهُ خاطِرٌ كَمُلَ يقينُهُ.

فمتى تحرَّك قَلبُ صَاحِبِ اليقينِ لغير الله تعالى، بأن التفت لحظة من حال، أو مقام، أو غيره، نقص يقينه عند أهل الباطن، ومتى لم يخطر له خاطر لغير الله كمُلَ يقينه، فعلى صاحب اليقين المراقبة على الدوام، وهى مراعاة السّرّ بملاحظة الحقّ، مع كل خطرة، وشبّه حاله بحال الهرة فى مراقبتها للصيد، فمتى اختلّت المراقبة اختلّ الغرض.

وَمَتى تَحرَّكَ قَلْبُ صَاحِبِ الإيمانِ بالغيب بِغَيْرِ الأَمرِ نَقَصَ إيمانُهُ، ومَتَى تَحرَّكَ بالأمرِ كَمُلَ إيمانُهُ.

وَمَتى تَحرَّكَ قَلْبُ صَاحِبِ الإيمانِ بالغيب بِغَيْرِ الأَمرِ الإلهي نَقَصَ إيمانُهُ، لأن الإيمان يَنقصُ بالمعصية كما يزيد بالطاعة أخذا من خبر : "لا يزنى الزانى حين يزنى وهو مؤمن" ومتى تحرّك بالأمر الإلهيّ وقام به كمل إيمانه بالله تعالى.

مَعْصِيَةُ أَهْلِ اليَقِينِ كُفْرٌ وَمَعْصِيَةُ أَهْلِ الإِيمَانِ نَقْصٌ

معصية أهلِ اليقين كفر عندهم للإخلال به، ولأن حسنات الأبرار سيّئات المقرّبين. فعلى قدر الصّعود يكون الهبوط، ومن ذلك قول سيّدي عمربن الفارض رحمه الله تعالى ورضى عنه:

ولو خطرت لي في سواك إرادة       على خاطري سهوا قضيت بردتي

ومعصية اهل الإيمان بالغيب نقص فيه لما مرّ.

واعلم أنّ الخاطر ما يرد على القلب بإرادة الربّ وهو خمسة اقسام : خاطر ربّاني وهو هاجس، والعلم اللدني لا يخطئ أبدا، وخاطر ملكى وعقلي ونفسانى وشيطانىّ. والربّانى يرد من حضرة الربوبيّة و من حضرة الرحمانيّة و من حضرة الإلهيّة. والفرق بينهما أن الربّانىّ يرد بالجلال، والرحماني بالجمال، والإلهيّ بالكمال، والأول يمحق ويفني، والثانى يثبت ويبقي، والثالث يصلح ويهدي.

والعبد يستعدّ فى الجلال بالصبر، وفى الجمال بالشكر، وفى الكمال بالسكينة. والثلاثة للعارفين. والخاطر الملكى والعقلى لأهل المجاهدة، والنفسانىّ والشيطانى لأهل الغفلة. والخاطر إذا تمكّن صار همًّا، وإذا تمكّن ثانيا صار عزمًا، ويصير قبل الشروع قصدًا، ومع أول الفعل نيّة.

المُتَّقِي مُجْتَهِدٌ وَالمُحِبُّ مُتَّكِلٌ والعَارِفُ سَاكِنٌ والمَوْجودُ مَفْقُودٌ.

المتّقي فى بدايته مجتهد فى عبادته بصدق وإخلاص فيهتدي بها إلى طريق الحقِ. قال تعالى, "وَالَّذِينَ جَاهَدُوا فِينَا لَنَهْدِيَنَّهُمْ سُبُلَنَا" وقال بعضهم : "مالم يكن فى بدايته صاحب مجاهدة لم يجد من هذه الطريق شمة" والمحبُّ الصادق متّكلٌ أي معتمدٌ على محبوبه؛ لأنه لما دخل حضرة المحبوب بعد المجاهدة وأُرِيَ منّة الله عليه فنى عن عمله ووجوده، واتّكل على ربّه تعالى.

فالمجتهد واقف مع علمه ووجوده، والمحبُّ فنى عنهما باستغراقه بمحبوبه، فهو فى راحة بشهوده له، والعارفُ بالله ساكن إليه لايتحرك ولا يخطر له خاطر إلاّ بإذنه، والموجود بالله مفقود عمَّا سواه تعالى، فعلم أنه :

لا سُكونَ لمُتّقٍ ولا حَركةَ لمُحبٍّ ولا عَزْمَ لعارفٍ ولا وُجودَ لمفقودٍ وسكونٍ.

لا سكون لمتّق لتحركه فى اجتهاده فى عبادته، ولا حركة لمحبٍّ لأنه فنى عن مراده بمراد محبوبه، ولا عزم لعارف لأنه لا يرى فى الوجود إلاّ الله لأنه قد فنى عن وجوده وإرادته لوجود الله وإرادته، فلا عزم له يراه، ولا وجود لمفقود أي لمن غاب وجوده عن نظره بموجوده.

واعلم أن أول المقامات التوبة وآخرها المعرفة كما قال :

(مَا تَحْصُلُ المَحَبَّةُ إِلَّا بَعْدَ اليَقِينِ)

ما تحصل المحبة إلا بعد اليقين بوجود المحبوب إذ كيف يحب الشيء قبل معرفته.

(والمُحِبُّ الصَّادِقُ قَدْ خَلَا قَلْبُهُ مِمَّا سِوَاهُ وَمَا دَامَ عَلَيْهِ بَقِيَّةُ مَحَبَّةٍ لِسِوَاهُ فَهُوَ نَاقِصُ المَحَبَّةِ)

والمُحب الصادق في حبِّهِ قد خلا قلبه ممَّا سواه تعالى؛ لأن حقيقة المحبَّة مشاهدة المحبوب، ولا تحصل إلا بعد الفناء وطهارة القلب عمَّا سواه تعالى، وما دام عليه بقية محبة لسواه ولو للمحة فهو ناقص المحبة لله.

(مَنْ تَلَذَّذَ البَلاء فَهُوَ مَوْجُودٌ، وَمَنْ تَلَذَّذَ بِالنَّعْمَاءِ فَهُوَ مَوْجُودٌ، فَإِذَا أَفْنَاهُ عَنْهُ ذَهَبَ التَّلَذُّذُ بِالبَلاَءِ وَالنَّعْمَاءِ)

مَن تلذَّذ بالبلاء وصبر عليه لِما رآه من الأجور فهو معه موجود، ومَن تلذَّذ وفرح بالنَّعماء فهو معها موجود، فإذا أفناه الله تعالى، أي أفنى المُتلذِّذ بهما عنه، أي عن التلذُّذ بهما أو عن المتلذذ بهما يجعل الضمير راجعًا إلى لفظ من ذهب التلذذ بالبلاء والنعماء، لأن في مشاهدة المحبوب دهشة، والمدهوش بين البلاء والإنعام.

(المُحبُّ أنْفَاسُهُ حِكْمَةٌ والمَحْبُوبُ أَنْفَاسُهُ قُدْرَةٌ كناية)

(المحبُّ أنفاسهُ) كناية عن كلامه لأنه قد لايشهد إلاّ محبوبه ولا يسمع إلاّ منه فلا ينطق إلاّ بالحكمة لأنها الفهم عن الله (والمَحبوبُ) لكونه قد تزايد قربة لربّه بزيادة حبّه له (أنفاسه قدره) لأنه سائر فى الأكوان بمعونة الملك المنّان، فالمحبّ سالك مجذوب أي عن إرادته والمحبوب مجذوب سالك وهو أعلا وأخصّ من المحبّ لأنه مراد والمحبّ مريد، ولهم مجذوب أبتر وسالك أبتر وهما مذكوران فى المطولات وعابد ناسك وهو الناظر لوجوده الطالب لعوض عمله كما أشار إليه بقوله:

(العِبَادَات للمُعَاوَضَاتِ وَالمَحَبَّةُ لِلْقَرُبَاتِ)

(العِبَادَات للمُعَاوَضَات)، قال الله تعالى : {مَن جَاءَ بِالْحَسَنَةِ فَلَهُ عَشْرُ أَمْثَالِهَا} (والمحبّة للقُرباتِ) أي للتّقرب إليه تعالى بصدق وإخلاص. واعلم أن المؤمنين أربعة أقسام

: 

قسم يريد ثواب الدنيا والآخرة. 

وقسم يريد الآخرة فقط.

وقسم يريد مالكهما.

وقسم ما له إرادة.

فالأول : عوّام المؤمنين وإن تفاوتوا، والثاني : خوّاصهم، والثالث : خوّاص خوّاصهم وهم المحبون، والرابع : أخصّ خواصهم، وهو العارف بالله فى الله لله .ومن ثمّ قال الله تعالى فى حديث قدسيّ : (أَعْدَدْتُ لِعِبَادِي الصَّالِحِينَ مَا لَا عَيْنٌ رَأَتْ وَلَا أُذُنٌ سَمِعَتْ وَلَا خَطَرَ عَلَى قَلْبِ بَشَرٍ ) أعددتُ لعبادي الصالحين ما لا عينٌ رأتْ ولا أذُنٌ سَمِعَتْ ولا خطَرَ على قَلبِ بَشَر وهؤلاء عبيد المُنعم لا عبيد النِّعمة وهم قليلون، قال الله تعالى :{ إِلا الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ} وقليل ماهم، وهم مع الخلق بأبدانهم ومع الحق بقلوبهم، لايفترون عن مشاهدته طرفة عين وقال فى حديث قدسى أيضا على ما قال المؤلف : (لمّا أَرَادُونِي لِي أَعْطَيْتُهُمْ مَالَا عَيْنٌ رَأَتْ وَلَا أُذُنٌ سَمِعَتْ) وهذا مع ما قبله نتيجة ما أمدهم به الله تعالى من المحبّة.

إذا أَفْنَاكَ عَنْ هَواكَ بِالحُكْمِ وَعَنْ إِرَادَتِكَ بِالعِلْمِ تَصِرْ عَبْداً صِرْفاً لاَ هَوًى لَكَ وَلاَ إِرَادَةَ فَحِينَئِدٍ يُكْشَفُ لَكَ فَتَضْمَحِلُّ العُبُودِيَّة فِي الوَحْدَانِيَّةِ فَيَفْنَى العَبْدُ وَيَبْقَى الرَّبُّ عَزَّ وَجَلَّ.

إذا أفناك عن هواك أي حظوظ نفسك بالحُكمِ، أي بالأمرِ المُنزل من حضرة الربوبية إلى عالم حسِّ العبودية، وفي نسخة "بالحلم" باللام، وهو احتمال الأذى وتركه بحيث ترى أنَّ ما يجري من الكائنات فعل الله تعالى، وعن إرادتك بالعلم اللَّدُنِّي تصير عبداً صرفا، أي خالصاً لله حرًّا ممَّا سواه، لا هَوى لك ولا إرادة؛ لأنك فَنيتَ عن نفسك بما ذكر، فعلمتَ أن الإرادة إنما هي لله قال الله تعالى : {وَمَا تَشَاءُونَ إِلَّا أَن يَشَاءَ اللَّهُ}[التكوير:29] فحينئذ يكشف لك عن أسرار الإلوهية فتضمحل عنك العبودية، أي تذهب في الوحدانية فيفنى العبد فيها ويبقى الرب عز وجل به.

الشَّرِيعَةُ كُلُّهَا قَبْضٌ، والعِلمُ كُلُّهُ بَسْطٌ وَالمَعْرِفَةُ كُلُّهَا دَلَالٌ.

الشريعة كلها قبضٌ لأنها حاملة لأثقال التكليف بالعبادة، والحامل مقبوض مكدود ، والعلم اللَّدُنِّي كلُّه بسطٌ لأنه عن كَشْفٍ ومُشاهدة، وصار العمل عند صاحبه عادةً لا ثقل فيها ولا تكلف، لأنه لم ير له وجوداً في عمله بل يراه فضلاً من الله ورحمة فانبسط لذلك، والمعرفة بالله كلها دلال يتدلل بها العبد على ربه كتدلل المرأة على زوجها بأن تُريَهُ جرأةً في تشكل حسن كأنها تخالفه وما بها خلاف، وهذا محض جود وأفضال منه تعالى لا عرض له فيه يبعثه عليه . 

ومقام الدلال يقع في الانبساط في الأقوال والأفعال.

طَريقُنَا مَحَبَّةٌ لَا عَمَلٌ وَفَنَاءٌ لَا بَقَاءٌ

طريقنا أيها الموحّدون محبّة لاعمل مكدود منظور إليه. وفناء لابقاء حاصله أن طريقهم محبّة وفناء لاعمل وبقاء لأنك :

إِذا دَخَلْتَ فِي العَمَل كُنْتَ لَكَ، وَإِذَا دَخَلْتَ فِي المَحَبَّةِ كُنْتَ لَهُ.

إذا دخلت فى العمل وهو العبادة كنت لك، وإذا دخلت فى المحبّة لله وأخلصتها كنت له تعالى إذ العَابدُ رَاءٍ لعبادته لأنه مجاهد فيها وفي نفسه والمحبّ راءٍ لمحبته لأنه خاضع بها لعظمة محبوبه متجرد عما سواه والعارف فوقهما؛ لأنه أحرز ما أحرزاه وزاد عليهما بعلوم لدنيّة ومعارف إلهيّة وإرادات روحانيّة. 

إِذَا عَرَفْتَهُ كَانَتْ أَنْفَاسُكَ وَحَرَكَاتُكَ لَهُ، وَإِذَا جَهِلْتَهُ كَانَتْ حَرَكَاتُكَ لَكَ.

إذا عرفته تعالى بأن عرفت أنه يراك وأنه الفاعل ولم تنظر الى عملك ولم تطلب له عوضا كانت أنفاسك به تعالى وحركاتك له لأنك متخلق بأخلاقه،وإذا جهلته تعالى بأن لم تكن كذلك، كانت حركاتك لك؛ لأنك شاهدتها صادرة منكَ، بخلاف العارف فل ايشهد فاعلا إلا الله تعالى. قال الله تعالى : {اللَّهُ خَالِقُ كُلِّ شَيْءٍ} {وَاللَّهُ خَلَقَكُمْ وَمَا تَعْمَلُونَ}.

العَابِدُ مَا لَهُ سُكُونٌ،والزَّاهِدُ مَا لَهُ رَغبَةٌ، والصّدِّيقُ مَا لَهُ ارْتِكَانٌ، والعَارِفُ مَالَهُ حَوْلٌ وَلَا قُوَّةٌ وَلَا اخْتِيارٌ وَلَا إِرَادَةٌ وَلَا حَرَكَةٌ وَلَا سُكُونٌ، وَالمَوْجُودُ مَا لَهُ وُجُودٌ.

العابد ماله، أي ليس له سكون بل حركة، لأنه مجاهد كما مر، والزاهد ما، أي ليس له رغبة فى غير الله، والصّدّيق ما لَهُ، أي ليس ارتِكان، أي ركون إلى غير الله، إذ الصدق عماد الأمر وبه تمامه،والعارف ما لَهُ، أي ليس حولٌ ولا قوَّة ولا اختيار ولا إرادة ولا حركة ولا سكون، فهو بالله والموجود بالله ما له، أي ليس له وجود مع نفسه لفنائه باستغراقه بالله وتقدّم هذا.

إِذَا اسْتَأْنَسْتَ بِهِ، اسْتَوْحَشْتَ مِنْكَ.

إذا إستأنست به تعالى بأن شهدته محيطا بكل شيء خلقا وعلما، وتطهرتَ من الشرك الخفى، استوحشتَ من غيره حتى منك، لأنك كنتَ ترى أنَّ ذلك منك .

مَنِ اشْتَغَلَ بِنَا لَهُ أَعْمَيْنَاهُ، وَمَنِ اشْتَغَلَ بِنَا لَنَا بَصَّرْنَاهُ.

من اشتغل بنا وبعبادتنا لهُ أَعمَيناهُ من رؤية المعارِف الإلهية لوقوفِهِ مع علمه، ومَن اشتغلَ بنا لنا بصّرناه لرؤيتها، بأن كشفنا عنه حجب الكائنات.

إِذَا زَالَ هَوَاكَ كُشِفَ لَكَ عَنْ بَابِ الحَقِيقَةِ، فَتَفْنَى إِرَادَتُكَ، فَيُكْشَفُ لَكَ عَنِ الوَحْدَانِيَّةِ، فَتَتَحَقَّقُ أَنَّهُ هُوَ بِلاَ أَنْتَ.

إذا زال هواك الدنيوى كشف لك أيها السالك عن باب الحقيقة الربّانيّة بحيثُ يغلب على القلب، فتفنى إرادتك، فيكشف لك عن الوحدانيّة، فترى الوجود كلّه لله بنور يقذفه الله فى قلبك فتحقّق لفنائك عن غيره تعالى، أنه تعالى هو الفاعل الموجود بلا أنت، وفى نسخة "لا أنت" فلا ترى إلاّ هو بعنايته.

إنْ سَلَّمْتَ إلَيْهِ قَرَّبَكَ وَإِنْ نَازَعْتَهُ أَبْعَدَكَ.

إن سلّمتَ إليه أمورك وتركتَ تدبير نفسك اعتماداً عليه، قرَّبك بنظره إليك بعين الرحمة والعناية، كما قال الخليل عليه السلام حينَ ألقوه بالمنجنيق وأرادوا وقوعه في النار، استقبله جبريل فقال : يا إبراهيم ألك حاجة  ͨ  فقال : أما إليك فلا ، قال جبريل : فسل ربك . فقال إبراهيم : حسبي من سؤالي علمه بحالي . وإن نازعته تعالى بأن لم ترض بقضائه بأن تقول : أفعل كذا ليكون كذا، أو لو لم أفعل كذا لما كان كذا، أبعدك، أي حجبك بك عن حضرة أنسه.

إِنْ تَقَرَّبْتَ بِهِ قَرَّبَكَ وإِنْ تَقَرَّبْتَ بِكَ أَبْعَدَكَ.

إنه تقربتَ به إليه بأن لا ترى لك وجوداً وعملا مع وجوده وعمله قربك إليه بالإنعام والفضل، وإن تقرَّبتَ بِكَ إليه بأن رأيتَ لكَ ذلك أبعدك، أي حجبك وأشغلك بك .

إنْ طَلَبْتَهُ لَكَ كَلَّفَكَ وَإِنْ طَلَبْتَهُ لَهُ دَلَّلَكَ.

إن طلبته لك بأن طلبت منه الدرجات والكرامات والمقامات كلّفك للعمل وأتعبكَ، لأن من طلب الأجرة طُولبَ بالعمل، وإن طلبته ُ لَهُ تعالى دَلَّلكَ، أي جعلك من أهل الدلال بمحض جوده وفضله كما مرَّ بيانه.

قُرْبُكَ خُرُوجُكَ مِنْكَ وَبُعْدُكَ وُقُوفُكَ مَعَكَ.

قربك إليه تعالى خروجك بفنائك منك، وبعدك عنه وقوفك معك، لأنك حجاب، وعندهم حسنات الأبرار سيئات المقرّبين كما مر، وهذا قريب من قوله  :

إِنْ جِئْتَ بِلاَ أَنْتَ قَبِلَكَ وَإِنْ جِئْتَ بِكَ حَجَبَكَ.

إن جئتَ بلا أنت قبلك وتولاك بلطفه، وإن جئتَ بكَ بأن رأيتَ لك وجوداً وعملاً حجبك عن حضرة أُنسه.

عَامِلٌ لَا يَكَادُ يَخْلُصُ فِي رُؤْيَةِ عَمَلِهِ، فَكُنْ مِنْ قَبِيلِ المِنَّةِ وَلَا تَكُنْ مِنْ قَبِيل العَمَل.

عامل، أي العامل في عبادته لا يكاد يخلص من رؤية عمله لطلبِ الأجرة عليه، فكُن من قبيل المنّة، أي منّة الله وتفضله عليك، لا من قبيل العمل لتسلَم  من رؤيته، وتشهد أن لا فاعل ولا موجود إلا الله، فتكون من العارفين، لأنك إن عرفته سَكَنْتَ، وإِنْ جَهِلْتَهُ تحرَّكتَ، فالمُرادُ أَن يَكونَ ولاَ تَكُونَ.

العَوامُ أَعْمَالُهُمْ مُتَّهَمَات والخَوَاصُّ أَعْمَالُهُمْ قُرُبَات، وخَواصُّ الخَوَاصِّ أَعْمَالُهُمْ دَرَجَات.

العوام وهم العُبَّاد الذين هم دون عوام العارفين، أعمالهم متّهمات لطلبهم الأجرة عليها، فهي مشوبة بحظوظهم، وهم كالأجراء إن أعطوا الأجرة عملوا وإلا فلا، والخواصّ وهم الفانون عن حظوظهم  أعمالهم قربات لا نظر لهم إلى عمل ولا إلى ثواب بل إلى القرب منه تعالى، وخواص الخواص وهم الفانون في الله بالله لله الباقون من الله لله، أعمالهم درجات يصعدون فيها، فلا يشهدون لهم عملا ولا قربا، بل أفناهم الله عنهم وأبقاهم له لأداء حقوقه.  

إن عرفته أنه الفاعل الموجود سكنتَ إليه في حركاتك وسكناتكَ، فإن نطقت نطقتَ به، وإن سمعتَ سمعتَ منه وهكذا، فلا لسان لك ولا أثر، ولهذا قيل : "علامة العارف أن يكون فارغا من الدنيا والآخرة"، وإن جهلته تحركت برؤيتك عملك وبطلب الأجرة عليه، فالمراد من ذلك كله أن يكون هو تعالى عندك، ولا تكون أنت، بل تفنى عن غيره تعالى.

كُلَّمَا اجْتَنَبْتَ هَوَاكَ قَرِيَّ إيمَانُكَ، وَكُلَّمَا اجْتَنَبْتَ ذَاتَكَ قَوِيَ تَوْحِيدُكَ.

كلما اجتنبتَ أيّها السالك هواك وحظّك قويَ إيمانك، فيكشف لك سر الحكمة الربانيّة والقدرة الإلهية وأنه الفاعل الموجود، وكلما اجتنبتَ ذاتك بأن فنيت عنها وعن سائر الخلق، وتخلّقت بمقام البقاء بأن رأيت الله محيطاً بكلِ شيء قَوِيَ توحيدك، وقدّمتُ أنّ التوحيد توحيد في الأفعال، وتوحيد في الصفات، وتوجيد في الذات، الأول توحيد العوام، والثاني توحيد الخواص، والثالث توحيد خواص الخواص.

الْخَلْقُ حِجَابٌ وَأَنْتَ حِجَابٌ، والحَقُّ لَيْسَ بِمَحْجُوبٍ وَهُوَ يَحْتَجِبُ عَنْكَ بِكَ، وَأَنْتَ مَحْجُوبٌ عَنْكَ بِهِ، فَانْفَصِلْ عَنْكَ تَشْهَد وَالسَّلاَمُ.

الخلق مع وقوفك معهم حجابٌ عن رؤيته تعالى، وأنت مع ذلك حجاب عنك أيضا، والحقّ تعالى ليس بمحجوب عنك، إذ لا قدرة على حجبه وهو يحتجب عنك بك، وأنتَ محجوب عنك به تعالى، لو أنك نظرتَ إلى وجوده تعالى حُجِبتَ به عنك فانفصل عنك، أي عن وجودك وحولك وقوتك تشهد ما منّ الله به عليك من النعم والجود. والسلام عليك ورحمة الله وبركاته.

انتهى الشرح المبارك بحمد الله وعونه وتوفيقه، والحمد لله وحده وصلى الله على سيدنا محمد وعلى آله وصحبه وسلم

KITAB FATH AL-RAHMAN

Zakariyya' al-Ansari's commentary on Raslin's Risila

Bismi-'llah al rahman al-rahim wa-bi-hi thiqati, wa-~alla Allah cala sayyidina Muhammad wa ͨ ala alihi wa-sahbihi wa-sallama.

Qala sayyiduna wa-mawlana shaikh masha'ikh al-Islam wa-'l-muslimin zain al-milla wa-'l-din Abu Yahya Zakariyyi i' al-Ansari rah-mahutul Allah wa-a c ada "alaina min madadihi fi 'l-dunya wa-'l-akhira bi-Muhammad wa-alihi, innahu ala ma yasha'u qadir wa-bi-'l-ijaba jadir:

Bismi-'llah al-rahman al-rahim. Al-hamdu Ii-man tafarrada bi-'lwahdaniyya wa-ta azzaza bi-'l-nu ͨ ut al-rabbaniyya, wa-'l-salat wa-'l salam ala al-nabi wa-sahbihi wa- c ala alihi wa-lhizbihi.

Wa-ba du. Fa-inna ilm al-tawhid min ashraf al- ͨ  ulum bal ashrafuha, wa-mimma ullifa fihi al-Risala al-Raslaniyya lil-imam al- ͨ arif bi-'llah ta ͨ ala Raslan al-Dimashqi, tayyaba Allah tharahu wa-ja ͨ  ala al-janna ma'wahu. Wa-lamma kanat min abda ͨ  kitab fi  ͨ ilm al-tawhid sunnifa wa-ajma ͨ  mawdu ͨ  "ala miqdar sughr hajmiha ullifa, istakhartu Allah tac a.Ia ( an u'allifa) sharhan yahullu alfazaha wa-yubayyinu muradaha, wa-sammaituhu bi-

Wa-lam anna ilm al-tawhid matlub. Qala Allah ta ͨ ala: Fa- ͨ lam annahu la ilaha illa 'llah,1 wa-huwa mustalzim li-intifa' al-shirk. Wa-'lshirk naw ͨ an: zahir jali, wa-qad dhakarahu ma a aqsamihi al-Ghazali wa-ghairuhu, wa-batin khafi, wa-huwa ma istawlat alaihi al-nufus min al-akwan, fa-lhujibat bi-ha can talaqqi al-madad min ca.lam al-ghaib; fa-sara dhalika shirk khafi li-bu ͨ  dihi  ͨ an hac;lrat al-quds bi-shawahid al-lhusnu. Wa-qad dhakarahu al-mu'allif bi-qawlihi: kullaka, ayyuha alabd, dhatan wa-sifatan wa-fi ͨ lan, shirk [khafi], mansha' al-wahm wa'l-khayal, fa-inna-huma yuthbitani al-ghair ka-'l-maratib wa-'l-maqamat al-za'ila. Fa-idha afnaita an-ka al-ghair, bana bi-']- ͨ ilm al-ilahi tawhiduka al-nafi lil-shirk bi-naw-aihi, al-mustalzim li-nafy al-wahm wa- idhd khayal. Wa-ma abinu la-ka, ay yazharu la-ka, tauhiduka ill-ا' kharajta, ay fanaita anta,  ͨ an-ka, wa-an sa'ir al-aghyar bi-an taraha kullaha min Allah taala-wa-'llahu khalaqakum wa-ma tarmalna", wa-nisbat amalika ilaika nisba kasbiyya, wa-ila Allah ta-ala khalqiyya, fa-llahu ta ͨ ala khaliq wa-anta kasib li-tuthaba aw tuaqaba.

Fa-kulla-mi akhlasta, bi-'l-khuruj -an dhalika, yukshafu la-ka anna- hu ta%ala Hua, al-fa%il al-mawjud, lة anta. Fa-idha lam tashhad ghairahu ta-ala, kunta muwahhidan la-hu haqiqatan. Wa-hadha al- shuhDd qad yadDmu, wa-huwa nadir, wa-qad yakunu ka-'l-barq al-khatif. Wa-idha inkashafa la-ka dhalika, fa-tastaghfir min-ka, ay min shuhdika, fa-bi-khuldsika min dhalika yankashifu la-ka ilm al-tawhid dhati wa- ,na la-ka al-shirkةifati wa-fihi; ua-kulla-mi wajadta nau'an min-hw, b fi diddihi mimma tansubuhu ila al-khalq, fa-tujaddid f٤ kull si-a wa- uagt, bal fi kull nafas, tauhidan bi-anna-hu al-fa ͨ il al-mawjUd, wa- manan, ay tasdiqan bi-dhalika, ila an yakmala yaqinuka. Fa-kulla-maة irtaqaita min maqam farq ila maam jam", zada tawhiduka wa-imanu- ka, kama qala: wa-kulla-mi kharajta anta min-hu, ay min nazarika, ila tawhidika, wa-fi nuskha: min-hum, ay min al-khalq, zada imanuka, ay tasdiquka, ay fi maqam al-kashf wa-l-mu'ayana, idh al-khuruj min ahad al-diddain dukhal f 'l-akhar.

Wa-kulla-mة kharajta, anta min-ka, zdda yaginuka, wa-fi nuskha: qawiya, bi-'l-wahdaniyya, idh al-amr fi-ka atamm min-hu fi ghairika. Wa-hadhihi martabat al-siddiqin, wa-l-ula martabat khawass al-mu'mi- nin. Wa-'l-yaqin ilm ba-da shakk, wa-li-hadha la yisafu bi-hi al--ilm al-qadim wa-la al- ͨ ulum al-daruriyya, lakinna al-murad bi-hi hahuna ma dhakarahu ba-du, wa-qad yuradu bi-hi al-ilm mutlaqan, wa-huwa la yahtamilu muta-alliqahu al-naqid. Wa-lam anna khurdjaka min-ka jam-, wa-aiyadat yaqinika ghayat al-jam- bi-ha yastawli al-Faqq alai- ka, wa-huwa al-murad bi-khabar: "Kuntu san'ahu alladhi yasmaSu bi-hi", wa-man lam yanalha lam yakmal yaqinuhu wa-kana maghruran, waqifan ma'a  ͨ ibadatihi wa-nazarihi ila al-maqamat wa-'l-mukashafat, asir la-ha li-hubbihi la-ha, kama ashara ila dhalika bi-qawlihi:

Ya asir al-shahauةt ua-'l- ͨ ibadat, ya ͨ  asir al-magdmdt wa-'l-mukdsha- fat anta maghrwr, bi-ma awqa-aka fi-hi al-wahm wa-'l-khayal; anta mushtaghil, wa-fi nuskha: wa-anta, bi-ka,  ͨ an-hu taSala. Aina al- ishtighal bi-hi ta ͨ ala  ͨ an-ka, maa kawnika asiran li-ghairihi? Wa-kull man ahabba shai'an fa-huwa asir la-hu; fa-rubba waqifin ma'a al- shahwa, wa-hadha hal ahl al-ghafalat; wa-rubba waqan maa al--ibada, wa-hadha hal baf ahl al-mu-amalat; wa-rubba waqifin ma-a al-

maqam, wa-hadha hal ba-d ahl al-iradat; wa-rubba waqifin ma˓a al-kashf, wa-hadha hal ba4 ahl al-taraqqiyat; wa-rubba wagifin maa Allah mustaghrig bi-hi  ͨ an ghairihi, wa-hadha hal ahl al- ͨ inayat, a-Huua, azza wa-jalla, ha4ir maa-na bi--ilmihi, nةgir ilai-na bi- hukmihi, wa-Huua maakum, bi- ͨ ilnihi wa-qudratihi wa--inayatihi, alimta ͨ  ,khira. Idha  ͨ alimta dhalikaة-l-dunya wa-'l' ina-ma kuntum fa anna-hu ma'a-ka fi sirrika wa--alaniyatika, fa-kun anta ma'ahu bi-istighraqika fi 'l-tawhid, li-anna-ka idhi kunta maa-hu, ka-dhalika, hajabaka  ͨ an-ka, ay ab-adaka an ru'yat nafsika, fa-taslamu min al-shirk al-khafi; wa-hadhihi hala tusamma bi-'l-fana' fi 'l-tawhid wa- bi-halat al-jam. Wa-idha kunta ma a-ka, li- ͨ adam istighraqika, ista- badaka la-hu, ay ja-alaka muta ͨ abbidan la-hu, fa-yatlubu min-ka  ͨ ibadatahu; wa-hadhihi halat al-farq, kama marra, wa-fi-ha yarji-u al-mar' ila ͨͨibadatihi, wa-hadhihi zahiruha.

Al-imةn al-kamil khurijuka  ͨ an-hu ta ͨ ala bi-an la tusharikahu fi shai' min sifatika al-mukhtassa; wa-'l-yaqin khurdjuka an-ka, ay  ͨ an hawlika wa-quwwatika wa-wujudika li-tashhada kamal hawlihi wa- quwwatihi wa-wujتdihi fi mahall ͨ ajzika wa-daffika. Idhi zida ima- muka bi-'l-khurز  ͨ an i-aghyar, mugilta min hal ila hal, ay min daSf ila quwwa, ila an yakmala imanuka, wa-huwa al-yaqin; wa-idha kamila yaqinuka, sarat al-ghuyib la-ka  ͨ ainan fa-yahsulu al-iman al-kamil.

W a-idha ͨ  zةda, wa-fi nuskha: qawiya, yaginuka bi-khurDjika "an-ka waan sa'ir al-aghyar, nuqilta min maga ͨ m ili maqa ͨ m, ay min ma-rifa ila kashf, wa-min kashf ila mushahada, wa-min mushahada ila mu-  ͨ ayana, wa-min muSayana ila ittisal, wa-min ittisal ila fana', wa-min fana' ila baqa', ila ghair dhalika min al-maqamat al-ma'rifa li-ahliha. Wa- ͨ lam anna la-hum shari"a, wa-hiya an tabudahu tafala; wa-tariqa, wa-hiya an taqsidahu bi-'l-ilm wa-'l- ͨ amal; wa-hagiqa, wa-hiya an tashhadahu bi-nir istawda- ahu fi suwaida' al-qalb; wa-anna kull batin la-hu aahir wa--aksuhu. Wa-'l-sharT-a zahir al-haqiqa, wa-'ll-haqiqa batinuha, wa-huma mutalaziman manan. Fa-shari-a bi-la haqiqa  ͨ atila, wa-haqiqa bi-la shari-a batila. Wa-maththald al-thalath bi-'l- jawa; fa-'l-sharia ka-'l-qishra al-zahira, wa-'l-tariqa ka-'l-lubb al-khafi, wa-'l-haqiqa ka-'l-duhn bi-batin al-lubb. Wa-la yutawassalu ila al-lubb illa bi-khar al-qishr, wa-la ia al-duhn illa bi-daqq al-lubb.

Wa-'l-khalq aqsam: du-afa', wa-hum al--awamm; wa-khawas, wa- hum al-awliya'; wa-khawass al-khawass, wa-hum al-anbiya'; wa-yata- rattabu  ͨ ala dhalika qawluhu:

Al-shari-a la-ka, ayyuha al-da"if, hatti tatlubahu ta'ala min-hu la-ka, bi-an tatlubahu bi-ikhlas wa-sidq, wa-illa fa-hiya 'alaika, la la-ka.

  Wa-tl-kaqiqa la-hu tacala lzatta tatlubahu tacala bi-hi la-hu cazza wa-jalla, la bi-ka la-hu wa-la bi-hi la-ka, lzaithu la lz'in, wa-fi nuskha: la hadd, wa-la ain, bi-khilaf al-shari'ia, ha-rl-shara a, li-kawniha amran bi-a'imal shar'ayya, la-ha lzudud, ka-kawn al-salat rak'iatain aw thalathan, wa-jihat, li-kawniha fardan aw nafalan, muwaqqatan aw ghair muwaqqat, wa-'l-lzaq'iqa la hadd wa-la jiha la-ha, li-anna-ha sirr ma'inawi wa-li-anna al-qa'im bi-ha carif bi-Tlah tacala qad a'irada can }:lufa? al-bashariyya, li-anna-hu fi maqam al-jam'"; fa-huwa abadan yatlubu Allah bi-Tlah lillah, fa-matlfibuhu ghair mahdud, li-anna-hu al-Haqq al-ma cbad, wa-rnatlub al-qa'im bi-T-shari" a mahdad.

Al-qa'im bi-tl-shuri/:a, wa-fi nuskha: ma'ia al-sharif a, [a-qat, ay dana al-haqiqa, tajaddala calaihi bi-il-mujdhada, wa-hiya al-qiyam bi-tl-f ibada al-zahira wa-bi-'1- e ubadiyya al-batina; wa-'1- e ibada lil-nafs li-kawniha zahira, wa-'1- cubadiyya lil-qalb li-kawniha batina.

Wa-'l-qa'im bi-tl-haqiqa, wa-fi nuskha: ma ea al-haqiqa, tajaddala "alaihi bi-'l-minna, ay al-ni'ima, wa-qila al-thaqila; wa-ll-murad al-f ilm al-ladunni al-nurani alladhi callamahu Allah lil-arwah hina khatabahum bi-qawlihi: "A-lastu bi-rabbikum ?", 5 wa-ll-mushar bi-qawlihi:

"Wa-Sallarna Adama al-asma' kullaha"," illa anna-hu maghmar fi '1- arwah, mastar bi-zalam al-wujad wa-shawaghil al-tabif a ; fa-idha za.la bi-tawfiq Allah fahara, wa-huwa al-murad bi-khabar: "Man camala bi-ma calima, awrathahu Allah cilm ma 1am yaclam". Fa-kushifa can qalbihi ghita' dhalika fa-acrac_la can kull makhlaq }:iatta can il-janna; fa-hadha qa'im bi-}:iuqaq al-rubabiyya wa-dhalika bi-}:iuqaq al- e ibada wa-'1-cubadiyya. Wa-shattana, ay bacuda, ma, za'ida, wa-hiya saqita min nuskha, baina al-mujahada wa-'l-minna, fa-shattana baina man uqima lil-mujahada bighair kashf wa-shuhad fi ma}:lall al-farq wa-man kushifa la-hu can sirr al-ilahiyya fa-shahida macna al-jamc bi-'1-jamc. Fa-kuli min maqamai al-farq wa-'1-jamc matlab, lakinna fi '1-iqti~ar cala al-awwal tactil, wa-cala al-thani ghurar wa-ibtal, ka-ma marrat al-ishara ilaihima. Wa-idkhal shattana cala ma baina sha'ic carabi, fa-fi '1-qamas ja'a shattana baina-huma, wa-ma huma, wa-ma baina-huma, wa-ma Amr wa-akhahu, ay ba e uda ma baina-huma; wa-inna qawl al-sha

La-shattana ma baina '1-Yazidaini fi '1-nada Yazidi Sulaimin wa-'1-Agharri 'bni Hatimi muwallad, laisa bi-}:lujja; wa-'1-}:iujja qawl al-A csha:

Shattana ma yawmi cala kariha wa-yawmu I:layyana akhi Jabiri. Al-gة'im ma-a al-mujahada, li-kawnihi naziran bi-'l-shari-a ila amalihi, maujid bi-'llah, ua-'l-g'im maa al-minna, li-kawnihi qa- 'iman bi-huqiq al-rubdbiyya, ghair nazir ila amalihi, mafgid  ͨ amma siwahu ta'ala, li-fana'ihi bi-istighraqihi bi-hi ta ͨ ala.

Al-a-mal al-mutafalliqa bi-kamal dhat al-abd al-zahira ka-'l-shaha- datain wa-iqamat al-salat wa-ita' al-zakat wa-l-sawm wa-'l-hajj wa-'l- jihad, mutafalliga bi-'l-shar' al-sharif, li-anna-hu ja'a bi-'l-taklif bi-ha; wa-l-tauakkul wa-nahwuhu mimma yata'-allaqu bi-kamal dhat al-batina ka-l-zuhd wa-'l-waraS wa-'l-sabr wa-'l-khawf wa-'l-raja', mwta ͨ allig bi-l-iman bi-anna Allah ta'ala fa ͨ  ͨ al li-ma yuridu. ͨ  Wa-'l-tawakkul huwa al-i-timad  ͨ ala Allah taala wa-qat- al-nazar  ͨ an il-asbab ma-a tahyi'atiha; wa-yuqalu huwa tark al-sa ͨ y fi-ma la tasa-uhu qudrat al-bashar, wa-yuqalu ghair dhalika, ka-ma bayyantuhu ma'a fawa'id f٦ sharh Risalat al-Gushairi. Wa-'l-tauhid, wa-huwa hukmuka wa-  ͨ ilmuka bi-wahdaniyyat Allah ta'ala, muta-alliو bi-kashf, ay bi-kashf Allah  ͨ an basirat al-abd, al-ghi!i, a ͨ ni hujub al-ka'inat bi-an yafna  ͨ an-ha wa-yaraha mundarija fi anwar al-azama al-rabbaniyya. Wa-']- kashf thalatha: kashf nafs, wa-kashf qalb, wa-kashf sirr, wa-huwa al- murad huna. Wa-yu-abbaru an il-awwal bi--ilm al-yaqin, wa-an il-thani bi-ain al-yaqin, wa- ͨ an il-thalith bi-haqq al-yaqin. Wa-'l- thalatha ulam, li-anna-ha aqsam al-ilm, li-anna al--ilm bi-itibar ma-lmihi: in tafallaqa bi-'l-dhat al-zahira, fa--ilm al-yaqin; aw bi-'l-dhat al-batina, fa--ain al-yaqin; aw bi-'l-Raqq ta'ala, fa-ha4q al-yaqin, Wa- ͨ lam anna la-hum ma-a al-kashf muhadara wa-mukashafa wa-mu"ayana wa-mushahada, wa-kulluha tata-allaqu bi-'l-tawhid, wa- qad bayyantuha f 'l-sharh al-madhkur.

Wa-l-nةs ta ͨ 'ihfn, ha'idun, an il-Haوq taala bi-talabihim la-hu bi-l- ͨ agl al-tabi-i al-juthmani, li-anna-hu bi-infiradihi mahjub  ͨ an il-tajalliyat al-ilahiyya wa-'l-ma ͨ arif al-rabbaniyya li-qusurihi  ͨ ala ma h 'l-suwar al-zahira min husn wa-qubh wa-khata' wa-sawab; bi-khilaf al--aql al-ruhani al-ndrani, fa-inna-hu malaki, la tih ma-a-hu, wa- ta'ihn  ͨ an il-ةkhira, al-mardiyya bi-talabihi la-ha, bi-'l-hau4, ay hawa al-nafs wa-hazziha, li-anna-ha inna-ma tunalu bi-'l-mujahada al-shar- iyya. Fa-mata talabta al-Hagq bi-l-agl al-madhkir, dalalta -an il-wusul ilai-hi, (wa-matd talabta al-ةkhira bi-l-haua, fa-qad zalalta).

Al-mu'min al-kamil, wa-huwa man tatahhara min al-shirkain al-zahir wa-'l-khaf, 9an?uru bi-nir Allah, ay ma munna bi-hi  ͨ alai-hi min al-jid, idh bi-hi yankashifu aل-ashya' la-hu wilaya; "awa man kana mayyitan fa-ahyainahu" 9; "ittaqD firasat al-mu'min, fa-inna-hu yanzunu

  bi-nar Allah".10 Wa-'l-carif, (wa-)huwa al-mustaghriq bi-llah amma siwahu, yanguru bi-hi, ay bi-nar Allah, ilai-hi, li-inkishaf }:lijab al-ghafla can qalbihi. Ma dumta anta ma a-ka, ay ma*a nafsika, ghair mustaghriq bi-na, amarnaka, ay kallafnaka bi-'l-mujahada, li-anna-ka fi ma:lall al-farq; fa-idha fanaita, anta bi-istighraqika bi-na, an-ka, ay can nafsika, tawallainaka bi-'l-ricaya wa-'l- cinaya wa-'1-fa ͨ ;ll wa-ghairiha mimma lam tasil ilai-hi bi-kasb, li-anna-ka fi 'l-jam; fa-ma tawallahum, ay al-salikin, illa ba da fana'ihim fi-hi.

Ma dumta anta, ay tara la-ka wujadan wa-camalan wa-iradatan, fa-anta murid; fa-idha afnaka can-ka mawlaka, fa-anta murad, fa-'1- irada hiya ifrad al-Haqq bi-'l-talab wa-'l-i ͨ rad "an kull ma siwahu. Wa-'1-murid huwa al-salik al-mubtadi alladhi yara la-hu wujadan wa- amalan, wa-'l-murad huwa al-malhuz bi-ain al- ͨ inaya al-rabbaniyya al-mustaghriq bi-'llah ta ͨ ala. Fa-'l-murid }:lamil li-'1-kadd, wa-'lmurad ma}:lmal can-hu al-kadd; wa-shattana baina al-Hamil al-makdad wa-'l-mahmul al-mu an.

Al-yaq'in al-adwam, wa-fi nuskha: al-lazim, wa-huwa alai-ha sifa kashifa, ghaibatuka an-ka (wa-)wujuduka bi-hi ta"ala, wa-fi nuskha: ghaiba  ͨ an-ka wujud bi-hi, wa-dhalika bi-an taghiba amma siwahu ta ͨ ala. Wa-lil-yaqin thalath halat: bidaya wa-tawassut wa-nihaya, ala minwal ilm al-yaqin wa- ͨ ainihi wa-haqqihi. Wa-awwaluha qad la yadamu li-baqa' al-rusam, wa-'l-akhiran da'iman, lakinna al-akhir adwam, fa-inna-hu mushahada bi-kashf al-sirr, wa-hiya ala maratib al-yaqin; fa-kun bi-yaqinika ma ca Allah fa-qat, wa-ta'ammal.

Kam baina ma yakunu bi-amrihi ta ͨ ala, min anwa ͨ  al- ͨ ibadat wa-'lmujahadat al-taklifiyya wa-baina ma yakunu bi-hi tacala min anwac al-minan wa-'1-nafa}:lat al-rabbaniyya; in kunta bi-amrihi tac ala, bi-'lSibada, qa'iman bi-ha, khada ͨ at la-ka al-asbab, ay yassaraha Allah ta ͨ ala la-ka. Qala Allah ta ͨ ala: "Wa-man yattaqi 'llaha yaj ͨ al la-hu makhrajan wa-yarzuqhu min Haithu la ya}:ltasibu".  Wa-qala ta ͨ ala:

"Wa-man yattaqi 'llaha yatal la-hu min amrihi yusran".  Wa-in kunta bi-hi ta ͨ  ala bi-an lam tashhad ghairahu, tada da at, ay khada at wa-dhallat, la-ka al-akwan, fa-la ya}:ljubuka shai' min-ha can mushahadat mukawwiniha.

Fa-ahl al-tariq imma calim bi-'llah, fa-yashhadu al-ashya' bi-'llah, wa-imma alim bi-'l-ahkam, wa-huwa al-salik bi-'l-nazar wa-'l-istidlal, fa-yashhadu Allah bi-'l-ashya'. Wa-'1-awwal min al-siddiqin wa-'l-shuhada' wa-lisanuhu al-jam ͨ , wa-'l-thani min al-salihin, wa-lisanuhu al-farq.

Wa-lamma kanat maqamat al-salik ba ͨ da al-tawba mutafawita, bayyanaha fa-qala: Awwal al-maqamat al-sabr, wa-huwa }:labs al-nafs, ͨ ala murةdihi ta'ala, wa-yuqalu: haml al-nafs  ͨ ala masha9و al-taklif li-talab al-jaza'  ͨ alaihi; wa-ausatuha ͨ  al-ridd, wa-huwa al-tuma'nina bi-muradihi taala, ay min haithu iradatuhu aw an tuliba al-rida bi-hi; fa-la yunafihi humat al-rida bi-'l-kufr wa-nahwihi; wa-akhiruha an takwna anta bi-muradihi taala, fa-takuna arifan. Fa-'l- ͨ abd idha sabara radiya, wa-idha radiya kana bi-murad Allah ta'ala, fa-yafna  ͨ an filihi wa-qawlihi wa-quwwatihi bi-mushahada min al-hadra al- rabbaniyya, li-anna man faniya  ͨ an dhalika baqiya bi-'llah, fa-kana samuhu wa-basaruhu wa-ghainuha mimma fi khabar: 'Kuntu sam ͨ ahu alladhi yasma"u bi-hi". Wa-maqam al-fana' maqam al-khawass, wa- huwa maqam al--ubUdiyya; fa-'l-sabir fi maqam al- ͨ ibada wa-'l-radi fi maqam al--ubتdiyya, wa-kull min-huma yara la-hu wujudan wa- -amalan. Fa-'l- ͨ arif fi maqam al-ubddiyya, wa-la yara la-hu dhalika, li-anna-hu qa'im bi-'llah lillah, la bi-nafsihi li-nafsihi, wa-la bi-nafsihi Iillah.

Al-ilm al-amali tariو al--amal, idh la yasihhu  ͨ amal illa bi-'l- ͨ ilm bi-kaifiyyatihi, ua-'l- ͨ amal tariو al--ilm al-ladunni; qala Allah taSala:

"Wa-'ttaqa 'llaha wa-yu ͨ allimukum Allah' Wa-qala salla Allahu  ͨ alai-hi wa-sallama: "Man  ͨ amala bi-ma  ͨ alima, awrathahu Allah  ͨ ilm ma lam ya-lam". Wa-l-ilm al-ladunni tarig al-marifa bi-'llah, li- anna-ha inna-ma tahsulu bi-ma amaddaka Allah bi-hi min al-ta-arruf, wa-huwa tafala yata-arrafu ila  ͨ ibadihi bi-qadr ma wahabahum min al-ilm al-ladunni. Wa-man taarrafa ilai-hi  ͨ arafa nafsahu wa--arafa rabbahu; man  ͨ arafa rabbahu jahila nafsahu. Fa-'l-ta-arruf yata ͨ allaqu bi-mafrifat al-nafs, wa-ma'rifat al-nafs tataallaqu bi-marifat al-rabb, wa-ma-rifat al-rabb tataallaqu bi-jahl al-nafs, fa-fi 'l-khabar: "A ͨ ra- fukum bi-nafsihi afrafukum bi-rabbihi". Wa-l-ma-rifa bi-llah arig al-kashf  ͨ an haqa'iq al-ashya', wa-'l-kashf tarig al-fani' an ma siwa Allah ta'ala bi-an la tara ghairahu, li-anna al--abd idha  ͨ alima anna- hu makhlq wa-an kana kull makhldq faniyan, shahida bi-basiratihi anna-hu fanin. Wa-fana' al-fana' an la tara fana'aka, wa-hadha yusam- ma bi-'l-baqa' al-mufassar bi-ru'yatika anna Allah muhit bi-kull shai'.

W a-l-famd' akinu '-amalan, thumma 'ainan, thumma haqgan, li-anna al-fana' thalatha aqsam: fana' fi 'l-af ͨ al, li-qawlihim: "La fail illa Allah", ..... (lacuna). Wa-'l-thalatha murada bi-qawl ba4 al- ͨ arifin: 'Man shahida al-khalq la fi-l la-hum, fa-qad faza; wa-man shahidahum 1a hayat la-hum, fa-qad haza; wa-man shahidahum  ͨ ain al--adam, fa-qad wasala".

Ma يalahta, bi-fat al-lam ashhar min dammiha, ay la tasluhu, la-na md ddmat fi-ka bagiyya li-siui-nd, dunyawiyya aw ukhrawiyya, li-anna ka hina'idhin la tasluhu li-maqam al-ubudiyya alladhi huwa al-maqam bi-'llah li-'llah, li-anna-ka adhnabta dhanban  ͨ aziman, idh min al- dhunDb al- ͨ azima  ͨ inda-hum an tara la-ka wujudan ma-a Allah taةla; wa-ilaihi ashara al-Junaid bi-qawlihi: "Wujaduka dhanb la yuqasu bi-hi dhanb". Fa-idhi, wa-fi nuskha: idha, hauualta al-siua -an-ka bi-an kharajta an-hu, hatta  ͨ an i-fana', wa-fi nuskha: huwwilta  ͨ an il-siwa, afnaindka bi--ilmina wa-ndrina  ͨ an-ka, hatta sirta la tara la-ka wujvdan, bal tara bi-'llah al-wujid wa-huwa lillah, fa-sara qalbuka mahallan li-sirrina al-rabbani, wa-huwa ma'na ya=jizu al-fikr -an tasawwurihi wa-l-lisan  ͨ an il-ta ͨ bir  ͨ an-hu; fa-salahta la-nd fa-auda-naka sirranق, fa-ma salaha al-sirr illa bafda an afnahu 'an-hu mawlahu wa-abqahu la-hu, fa-sara hurran 'an riqq al-ghair wa-mahal- lan lil-asrar, fa-'l-matlUb al-tajarrud  ͨ amma siwahu taala. Wa-idha lam yabga (alaika haraka li-nafsika, kamila yaginuka; a-idhd lam ,abqa) la-ka wujid  ͨ inda-ka, bi-an fanaita  ͨ amma siwahu ta ͨ alaو kamila tauhiduka, bi- ͨ ajzika  ͨ an idrak ma hasala la-ka min al-ma-rifa; fa-hiya al-ghaya allati la tudraku, wa-ilaihi al-ishara bi-khabar: "Subha- naka! Ma arafnaka ha  marifatika", wa-khabar: "Man  ͨ arafa Allah kalla lisanuhu".

Ahl al-bitin, ay al-haqiqa, maa al-yagin, li-khuldsihim min wahm al-rusum wa-inkishaf al- ͨ ilm al-ladunni la-hum; fa--ayandhu wa-shaha- duhu, fa-sard  ͨ ala yaqin thabit jazim. Wa-ibtida' al-yaqin al-mukashafa, thumma al-muayana, thumma al-mushahada; wa-li-dhalika qala  ͨ Amir b.  ͨ Abd gais: "Law kushifa al-ghita', ma izdadtu yaqinan". Wa-ahl al-ahir, ay al-shari-a, maa al-iman bi-'l-ghaib, bi-'l-mushahada, li- baqa' al-rusum bil wuqufihim ma ͨ a zahir muta-alliqat al-iman. Fa-matd taharraka galb a ͨ hib al-yagi li-ghair Allah bi-an iltafata lahzatan min hal aw maqam (aw) ghairihi, naqهsa yaginuha  ͨ inda ahl al-batin; wa-mata lam yakhtir la-hw khatir li-ghair Allah, kamila yaginuhu, fa- ͨ ala sahib al-yaqin al-muraqaba  ͨ ala al-dawam, wa-hiya mura ͨ at al-sirr bi-mulahazat al-Haqq mafa kull khatra. Wa-shubbiha haluhu bi-hal al-hirra fi hal muraqabatiha lil-said; fa-mata ikhtallat al- muraqaba, ikhtalla al-gharad. Wa-mata ͨ  taharraka qalb sةhib al-iman bi-'l-ghaib bi-ghair, wa-fi nuskha: li-ghair, al-amr al-ilahi, nagasa ,mdnuhu, li-anna al-iman yanqusu bi-'l-ma"siya, ka-ma yazidu bi-'l-ta ͨ aة akhdhan min khabar: "La yazni al-zani hina yazn wahuwa mu'min''. Wa-matd taharraka bi-l-amr al-ildhi, wa-qama bi-hi, kamila ةminuhu bi-llah taala.

Ma'siؤat ahl al-yaqin kufr  ͨ inda-hum, hil-ikhlas bi-hi wa-li-anna hasanat al-abrar sayyi'at al-muqarrabin, fa-ala qadr al-su'd yakunu al-hubut; wa-min dhalika qawl sayyidi  ͨ Umar b. al-Farid:

Wa-law khatarat li fi siwaka irada

 ͨ ala khatiri sahwan qadaitu bi-riddat,

wa-mithl hadha yuktamu  ͨ an ghair ahl al-yaqin; wa-ma ͨ يiyat ahl al-imdn ma4s, fi-hi, li-ma marra.

Wa- ͨ lam anna al-khatir (ma) yaridu  ͨ ala al-qalb bi-iradat al-Rabb, wa-huwa khams aqsam: khatir rabbani, wa-huwa hajis, wa-'l-ilm al-ladunmi la yukhtiu abadan; wa-khatir malaki; wa-'aqli; wa-nafsani; wa-shaitani. Wa-'l-rabbani yaridu min hadrat al-rubdbiyya wa-min hadrat al-rahmaniyya wa-min hadrat al-ilahiyya; wa-'l-farq baina-ha anna al-rabbani yaridu bi-'l-jalal, wa-'l-rahmani bi-'l-jamal, wa-'l-ilahi bi-'l-kamal. Wa-'l-awwal yamhaqu wa-yufni; wa-'l-thani yuthbitu wa- yubqi; wa-'l-thalith yuslihu wa-yahdi. Wa-'l- ͨ abd yasta ͨ iddu fi '-jalal bi-'l-sabr, wa-fi 'l-jamal bi-'l-shukr, wa-fi 'l-kamal bi-'l-sakina; wa-'l- thalatha lil-arifin. Wa-'l-khatir al-malaki wa-'l- ͨ aqli li-ahl al-muja- hada, wa-'l-nafsani wa-'l-shaitani li-ahl al-ghafla. Wa-'l-khatir idha makutha sara hamman, wa-idha tamakkana thaniyan sara  ͨ azman, wa-yasiru qubaila al-shurd qasdan, wa-ma'a awwal al-fi ͨ l niyyatan.

Al-muttagi, wa-fi nuskha: al-taqi, fi bidayatihi mujtahid f  ͨ ibadatihi bi-sidq wa-ikhlas, fa-yahtadi bi-hi ila tariq al-haq9. gala Allah ta ͨ ala:

"Wa-hladhina jahadi fi-na la-nahdiyannahum subulana'.15 Wa-qala ba-duhum: "Man lam yakun fi bidayatihi sahib mujahada, lam yajid min hadha al-tariq shamma". Wa-'l-muhibb al-sadiq muttakil, ay mu- tamid  ͨ ala mahbdbihi, li-anna-hu, lamma dakhala hadrat al-mahbub ba ͨ da al-mujahada wa-ra'a minnat Allah  ͨ alai-hi, faniya  ͨ an  ͨ amalihi wa-wujudihi wa-ittakala  ͨ ala rabbihi ta  ͨ ala. Fa-'l-mujtahid waqif 'ala  ͨ amalihi wa-wujddihi, wa-'l-muhibb mafni  ͨ an-huma bi-istighraqihi bi-mahbتbihi, fa-huwa fi raha bi-shuhتdihi la-hu. Wa-l- ͨ arif bi-'llah sakin ilai-hi, la yataharraku wa-la yakhtiru la-hu khatir illa bi-idhnihi; wa-l-maujid bi-'llah mafqid  ͨ amma siwahu ta'ala; fa- ͨ lam anna-hu lة swkan li-muttagin, wa-fi nuskha: li-taqi, li-taharrukihi fi ijtihadihi f  ͨ ibadatihi, wa-ld haraka li-muhibb, li-anna-hu faniya 'an muradihi bi-murad mahbdbihi; wa-li  ͨ azm li-ةrif, li-anna-hu la yara l 'l-wujid illa Allah, li-anna-hu qad faniya an wujudihi wa-iradatihi bi-wujvd Allah wa-iradatihi, fa-la  ͨ azm la-hu yarahu; ua-ld wujid li-mafqid, ay li-man ghaba  ͨ an nazarihi bi-mawjudihi.

Wa--lam anna awwal al-maqamat al-tawba, wa-akhirah al-ma'rifa al-mutarattiba  ͨ ala al-mahabba. Fa-'l-mahabba ba-da al-yaqin, ka-ma qala: Ma taksulw al-mahabba illa ba-da al-yaqin bi-wujdd al-mahbub,

  idh kaifa yul:tabbu al-shai' gabla ma crifatihi; wa-'l-muhibb al-sadiq fi f:iubbihi qad khala qalbuhu mimma siwahu tacala, li-anna Hagigat al-maHabba shahadat al-ma.Hibab, wa-la tahsulu illa bada al-fana' wataharat al-qalb amma siwahu ta ͨ ala. Wa-ma damat alai-hi baqiyyat maf:iabba li-siwahu, wa-law lil-maHabba, fa-huwa naqis al-mahabba bi-'llah.

Man taladhdhadha bi-'l-bala' wa-sabara  ͨ alai-hi li-ma ra'ahu min al-ujar, fa-huwa ma a-hu mawjud; wa-man taladhdhadha wa-farif:ia bi-'l-na ͨ  ma', fa-huwa ma a-hu mawjud; fa-idha afnahu Allah ta ͨ ala, ay afna al-mutaladhdhidh bi-hima can il-taladhdhudh bi-hima; yatalu al-damir raji an ila lafz man, wa-fi nuskha: fa-idha afnahum can-hum; jama a fi-ha al-damirain bi-i ͨ tibar ma'na man, ay fa-idha afna almutaladhdhidhin can anfusihim dhahaba al-taladhdhudh bi-'l-bala' wa-'l-na ma', wa-fi nuskha: bi-'l-na ma, li-anna fi mushahadat alma}:ibab dahsha, wa-'1-mad-hash min al-bala' wa-'l-in ͨ  am.

Al-muf:abb anfasuhu, kinaya can kalamihi, f:akma, li-anna-hu la yashhadu illa ma.Hibabahu wa-la yasma cu ilia min-hu, fa-la yantigu illa bi-'l-l:1ikma, li-anna-ha al-fahm can Allah; wa-'l-maf:ibub, li-kawnihi gad tazayada gurbuhu li-rabbihi bi-ziyadat Hiubbihi la-hu, anfasuhu qudra, sa'ira fi l-akwan bi-ma unat al-malik al-mannan. Fa-'l-mul:tibb salik majdhab, ay can iradatihi, wa-'l-maHibab majdhab salik, wa-huwa ala wa-akhass min al-mul:tibb, li-anna-hu murad wa-'l-mu}:abb murid. Wa-la-hum majdhab abtar wa-salik abtar, wa-huma madhkuran fi 'l-mutawwalat, wa- abid nasik, wa-huwa al-nazir li-wujudihi al-ta.lib Ii-  ͨ  iwa ͨ ;i  ͨ  amalihi, ka-ma ashara ilai-hi bi-gawlihi: Al-  ͨ  ibadat lilmu awadat. Qala ta ͨ ala: "Man ja'a bi-'l-hasana fa-la-hu "ashr amthaliha" 16; wa-'l-maf:iabba lil-qurubat, ay lil-tagarrub ilai-hi ta ͨ  ala bi-sidq wa-ikhlas. Wa- ͨ lam anna al-mu'minina khamsa agsam ma la-hu irada; fa-l-awwalan awamm al-mu'minin wa-in tafawata, wa-'l-thalith khawassuhum, wa-'l-rabi ͨ  khawass khawassihim wa-hum al-muhibbun, wa-'l-khamis akhass khawassihim wa-huwa al- ͨ arif bi-'llah ta ͨ ala bi-'llah fi 'llah lillah. Wa-min thamma gala Allah ta ͨ ala fi Hadith gudsi: "Ac dad tu l- ibadi al-salihin', wa-hum al- c arifan bi-'llah tac ala, "ma la cain ra'at wa-la udhn sami at wa-la khatara ala qalb bashar", wa-ha'ula'u  ͨ abid al-mun'im, la abid al-ni"ma, wa-hum qalilun. Qala Allah ta ͨ ala: "Illa alladhina amanu wa- ͨ amilu al-salihat"1 wa-galil ma hum, wa-hum ma a al-khalq bi-abdanihim wa-ma a alI:Jagg bi-gulabihim, la yaftirana can mushahadatihi tarfat cain. Wa-gala fi hadith gudsi aidan, ala ma gala al-mu'allif: "Lamma araduni", ay al- ͨ arifun bi, "l, a ͨ  taituhum ma la ain ra'at wa-la udhn sami'at', wa-hadha maa ma qablahu natja ma amaddahum bi-hi min al-mahabba.

Idhd afnaka  ͨ an hauaka bi-l-hukm, bi-'l-kaf, ay bi-'l-amr al-munazzal min hadrat al-rububiyya ila  ͨ alam hissi al- ͨ ubddiyya, wa-fi nuskha: bi-'l-hilm, bi-'l-lam, wa-huwa ihtimal al-adha wa-tarkihi bi-haithu tara ma yajri min al-ka'inat fil Allah taala, ua--an irةdatika bi-'l- ͨ ilm al-ladunni, tasiru, wa-fi nuskha: sirta,  ͨ abdan sirfan, ay khalisan la-hu hurran mimma siwahu, ld haui la-ka wa-li irada, li-anna-ka fanaita  ͨ an nafsika mimma dhukira, fa--alimta anna al-irada inna-ma hiya lillah ta ͨ ala, wa-ma tasha'ina illa an yasha'a Allahu,lق fa-hina'idhin yukshafu la-ka,  ͨ an asrar al-ilahiyya, fa-tadmahill  ͨ an-ka al- ͨ wbidiyya, ay tadhhabu, f٤ 'l-uahdةniyya fa-yafna al- ͨ abd fi-ha, wa-yabga al-Rabb -azza ua-jalla, fa-yashhaduhu al-abd bi-hi.

Al-shari-a kulluha qab4, li-anna-ha hamila li-athqal al-taklif bi-'l-  ͨ ibada, wa-'l-hamil maqbud makdid, ua-l- ͨ ilm al-ladunni kulluhu bast, li-anna-hu  ͨ an kashf wa-mushahada, wa-sara al-amal  ͨ inda sahibihi  ͨ ada la thiqal fi-ha wa-la takalluf, li-anna-hu lam yara la-hu wujidan fi amalihi, bal yarahu fadlan min Allah wa-rahmatan, fa- inbasata li-dhalika; ua'l-marifa bi-'llah kulluhd dalةl, yatadallalu bi-ha al-abd  ͨ ala Rabbihi ka-tadallul al-mar'a  ͨ ala zawjiha bi-an turihi jur'a tushakkilu husnan ka-anna-ha tukhalifuhu, wa-ma bi-ha khilaf. Wa-hadha mahd jid wa-ifdقl min-hu ta-ala, la tahrid la-hu f-hi yab- athuhu  ͨ alai-hi; wa-maqam al-dalal yaqa-u fi-hi al-inbisat fi 'l-aqwal wa-'l-afal.

hargatun, ay al-muwahhidun, mahabba, lة  ͨ amal makdud manzur ilai-hi, wa-ana ͨ ', la baqi', hasiluhu anna tariqahum mahabba wa-fana', 1a  ͨ amal wa-baqa'; li-anna-ka, idhi dakhalta f٦ 'l-amal, wa-huwa al--ibada kunta la-ka, wa-idha ͨ  dakhalta f٤ 'l-mahabba lillah wa- akhlastahu, kunta la-hu taةla, idh al--ةbid ra'a li-ibadatihi, li-anna- hu mujahid fi-ha wa-fi nafsihi, wa-'l-muhibb ra'a li-mahabbatihi, li-anna-hu khadi' li- ͨ azamat mahbubihi mutajarrid  ͨ amma siwahu. Wa-'l- ͨ arif fawqa-huma li-anna-hu ahraza ma ahrazahu wa-zada 'alai- hima bi- ͨ ulam ladunniyya wa-mafarif ilahiyya wa-waridat ruhaniyya.

Idha  ͨ araftahu taala bi-an  ͨ arafta anna-hu yaraka wa-anna-hu al-fa ͨ il, wa-lam tanzur ila  ͨ amalika wa-lam tatlub la-hu  ͨ iwadan, kةnat anfةsuka bi-hi ta ͨ ala, wa-haraka ͨ twka la-hu, li-anna-ka muta- khalliq bi-akhlaqihi; ua-idhd jahiltahu ta'ala, bi-an lam takun ka- dhalika, kdnat harakatuka la-ka, li-anna-ka shahidtaha sadira min-ka, bi-khilaf al- ͨ arif, fa-la yashhadu fa-ilan illa Allah. gala Allah tafala:

"Allةhu khaliqu kulli shaan',  "wa-llahu khalaqakum wa-ma ta ͨ - maldna' Al- ͨ bid ma ͨ , ay laisa, la-hu sukn, bal haraka, hi-anna-hu mujahid, ka-ma marra, wa-'l-za ͨ hid mi, ay laisa, la-hu raghba fi ghair Allah, wa-'l-siddig m4, ay laisa, la-hu irtikقn, ay rukun, ila ghair Allah, idh al-sidq  ͨ imad al-amr, wa-bi-hi tamamuhu, wa-'l- ͨ ةrif ma ͨ , ay laisa, la-ha haul wa-li quwua wa-la ikhtiydr ua-la irada a-la haraka wa-ld sukin, fa-huwa bi-'llah, ua-'l-maujid bi-'llah md, ay laisa, la-hu wujid ma-a nafsihi li-fana'ihi bi-istighraqihi bi-'llah, ka-ma taqaddama.

Idha ista'nasta bi-hi taala, bi-an shahidtahu muhitan bi-kull shai' khalqan wa-ilman, wa-tatahharta min al-shirk al-khafi, istauhashta min ghairihi hatta min-ka, li-anna-ka kunta tara anna dhalika min-ka. Man ishtaghala bi-ni wa-bi-ibadatina, la-hu a ͨ mainahu  ͨ an ru'yat al-ma-arif li-wuqufihi ma-a  ͨ amalihi, wa-man ishtaghala bi-na la-nd bassarnةhu li-ru'yatiha bi-an kashafna  ͨ an-hu hujub al-ka'inat.

Idhi zala haudka al-dunyawi, kushifa la-ka, ayyuha al-salik,  ͨ an bab al-hagiga al-rabbaniyya, bi-haithu tughlabu  ͨ ala al-qalb, fa-tafnق irةdatwka fa-yukshafu la-ka  ͨ an il-uahddniyya, fa-tara al-wujid kulla-hu lillah bi-nur yaqdhifuhu Allah fi qalbika, fa-tuhagigu, li-fana'ika  ͨ -an ghairihi taala, anna-hu taala hua al-fail al-mawjud bi-nd, wa-fi nuskha: la anta, fa-la tara illa huwa bi-inayatihi. Im sallamta ilai-hi umdraka, wa-tarakta tadbir nafsika i ͨ timadan  ͨ alai-hi, garra- baka bi-nazarihi ilai-ka bi- ͨ ain al-rahma wa-l--inaya, ka-ma qala al-Khalil  ͨ alai-hi al-salam lamma qala la-hu Jibril  ͨ alai-hi al-salam hina alquhu bi-'l-manjaniq wa-aradi wuqi-ahu fi '1-nar: "A-la-ka haja?"; qala: "Imma ilai-ka, fa-la; wa-imma ila Allah, fa-ba-la". gala:

"Sal-hu''. gala: "Hasbi min su'ali  ͨ ilmuhu bi-halr.a1 Wa-in nةzaftahu, bi-an lam tarda bi-qada'ihi bi-an taqdla: "Afalu kadha li-yakuna kadha, wa-law lam afal kadha, la-ma kana kadha'', ab ͨ adaka, ay hajabaka  ͨ an hadrat unsihi. Im tagarrabta bi-hi ilai-hi, bi-an la tara la-ka wujudan wa-amalan maa wujudihi wa-amalihi, qarrabaka ilai-hi bi-'l-in ͨ am wa-'l-fadl, wa-in tagarrabta bi-ka ilai-hi bi-an ra'aita la-ka dhalika, ab ͨ adaka, ay hajabaka wa-istaqalla bi-ka. In talabtahu la-ka, bi-an talabta min-hu al-darajat wa-l-karamat, kallafaka lil-  ͨ amal wa-at-abaka, li-anna man talaba al-ujra tliba bi-'l- ͨ amal. Wa-in {alabtahu la-hu taala, dallalaka, ay ja"alaka min ahl al-dalal bi-mahd judihi wa-ifdalihi, ka-ma marra bayanuhu. Qurbuka ilai-hi ta'ala khurajuka, bi-fana'ika, min-ka, wa-bu duka  ͨ an-hu uugifuka maa-ka, hi-anna-ka hijab; wa- ͨ inda-hu hasanat al-abrar sayyi'at al-muqarrabin, ka-ma marra. Wa-hadha qarib min qawlihi In زi'ta bi-la anta gabilaka, wa-tawallaka bi-lutfihi, wa-in ji'ta bi-ka, bi-an ra'aita la-ka wujidan wa-amalan, hajabaka  ͨ an hadrat unsihi.

  Al--ةmil, ay wa-'l- ͨ amil f  ͨ ibadatihi, ld yakdu  akhlusu min rw'yat  ͨ -amalihi, li-talab al-ujra  ͨ alai-hi; fa-kun min qabil al-mimna, ay minnat Allah wa-tafaddulihi  ͨ alai-ka, ld min qabil al-amal, li-taslama min ru'yatihi wa-tashhada anna-hu la fa ͨ il wa-la mawjid illa Allah, fa- takina min al-arifin, li-anna-ka, in  ͨ araftahu, wa-anna-hu al-fa ͨ il al-mawjid, sakanta ilai-hi f harakatika wa-sakanatika, fa-in nataqta, nataqta bi-hi, wa-in sami-ta, samita min-hu, wa-ha-kadha fa-la lisan la-ka wa-la udhn, wa-li-hadha qila " ͨ Alamat al- ͨ arif an yakinu farighan min al-dunya wa-l-akhira"; ua-in jahiltahu, taharrakta, bi- ru'yatika  ͨ amalaka wa-bi-talabika al-ujra  ͨ alai-hi.

Fa-l-murةd min dhalika kullahu, an 9akina Huua taala  ͨ inda-ka, ua-li takina anta, bal tafna -an ghairihi ta ͨ ala.

Al-aimm, wa-hum al--ibad alladhina hum duna  ͨ awamm al-  ͨ arifin, amaluhum muttahamةt, li-talabihim al-ujra  ͨ alai-ha, fa-hiya mashdba bi-huzDzihin, wa-hum ka-'l-ujara': in ut al-ujra  ͨ amald, wa-illa fa-la.  Wa-l-khaass, wa-hum al-fanun  ͨ an huzuzihim, a ͨ mi- luhum qurubat, la nazar la-hum ila  ͨ amal wa-la ila thawab, bal ila qurb min-hu ta'ala; wa-khaudss al-khauةs, wa-hum al-fanun fi Allah bi-'llah Lillah, al-baqun min Allah lillah, a-maluhum darajat, yas-  ͨ aduna fi-ha, fa-la yashhaddna la-hum  ͨ amalan wa-la qurban, bal afnahum Allah  ͨ an-hum wa-abqahum la-hu li-ada' huquqihi.

Kulla-md ijtanabta, ayyuha al-salik, haudka wa-hazzaka, qauiya iminwka, fa-yukshafu la-ka sirr al-hikma al-rabbaniyya wa-l-udra al- ilahiyya, wa-anna-hu al-fa ͨ il al-mawjid; ua-kulla-md ijtanabta dhataka, ay fanaita -an-ha wa- ͨ an sa'ir al-khalq wa-takhallaqta bi-maqam al-baqa' bi-an ra'aita Allah muhitan bi-kull shai', qauiya tauliduka, wa-qaddamtu anna al-tawhid tawhid fi 'l-afal wa-tawhid f 'l-sifat wa-tawhid fi 'l-dhat; wa-'l-awwal tawhid al--awamm, wa-'l-thani tawhid al-khawass, wa-'l-thalith tawhid khawass al-khawass.

Al-khalو, ma'a wuqufika ma-a-hum, hiزab  ͨ an ru'yatihi ta'ala, ua-anta maa dhalika hiزab an-ha aidan; ua-'l-Hagq ta'ala laisa bi-malزib  ͨ an-ka, idh la qudra  ͨ ala hajbihi, wa-Huua yahtajibw  ͨ -an-ka, idh la qudra  ͨ ala hajbihi, wa-Hua yahtajibu  ͨ an-ka bi-ka, li-nazarika ila wujvdika wa--amalika; ua-anta muhtajib  ͨ an-ka bi-ka, li-dhalika, wa-hadha saqit min nusakh, wa-anta maljib  ͨ an-ka bi-hi ta-ala, li-anna-ka idha nazarta ila wujudihi taala hujibta bi-hi  ͨ an-ka, wa-fi nuskha: badal bi-him, ay al-khalq. Fa-infasil anta  ͨ an-ka, ay  ͨ an wujudika wa-hawlika wa-quwwatika, tashhad ma manna bi-hi  ͨ alai-ka min al-ni-am wa-'l-jud. Wa-'l-salam  ͨ alai-ka wa-rahmat Allah wa- barakatuhu.

THE SO-CALLED KITAB MUKHTASAR

by

Kemas Fakhruddin of Palembang

TRANSLATION

In the name of God, the Merciful, the Compassionate.

I, a destitute, weak and worthless person before the Lord rich and exalted, say, “This is a concise tract by Shaikh Wall Raslan of Damas¬cus — may God sanctify his exalted soul and cause us to profit by his beneficent influence —. I have translated this tract into Malay in order to make it easily understandable to beginners, adding a few things taken from the commentary named Fath al-Rahman by Shaikh Zakariyya’ al-Ansari and from that named Khamrat al-khan by Shaikh cAbd al-Ghani b. Ismacil, and other things to the extent to which novices should know these, and I hope that God may cause me and all my brethren on the mystic path to profit by it in this world and the World

 2 to come. / It is God who shows the right way and I beseech Him to do this to the full, for the sake of the first among the apostles, his family and his companions”.

The Shaikh — may God sanctify his exalted soul — says:

You are entirely polytheism and your tawhld will not be manifest unless you have renounced self.

All that is yours, Oh man! your essence, attributes and works, is hidden polytheism. With regard to essence, inasmuch as you look for essence in yourself; with regard to attributes, inasmuch as you ascribe attributes to yourself; with regard to works, inasmuch as you attribute to yourself whatever action springs from you. Your taw hid. will not be manifest unless you have renounced self and everything else by freeing yourself from all human attributes and have given up all will and disposition of your own, and apply yourself thoroughly to (the require¬ments of) the station of devotion. Then the light of tawhld will dawn upon you; outwardly you will be numbered among the created but inwardly you will be with God. The outward man will be under the Law but the inward man will be with the Reality.

3          Know that / polytheism is of two kinds, manifest and hidden. Manifest polytheism is when one looks upon the actions of created beings, that is to say at one’s own actions, without acknowledging that actually they proceed from God — a notion which impairs one’s faith, as is the case with the unbelievers. Hidden polytheism means that looking on the actions of created beings one acknowledges that actually they spring from God. This does not impair one’s faith but even so one has not attained the rank of the perfect man, which is when one does not look upon one’s own being nor on the being of anything else. The only Being is the Supreme Reality, for beside Him Being cannot be ascribed to anything else.

As for the matter of one’s own being, in the case of perfect tawhld one denies being to oneself; when this notion of a being of one’s own has vanished, the tawhld will be perfect. This is the ultimate tawhld /

4          which God demands of us, since it is the testimony of those who have attained mystical knowledge of God, that is to say, who do not ascribe being to themselves.

Know, Oh traveller on the mystic path, that the meaning of tawhld is the denial of being to anything else by the acknowledgement of the Truly One. This has three grades:

1°. the grade of the common people who affirm with their tongues and believe in their hearts;

2°. that of those who are ‘brought near’, i.e., those who see the multi¬plicity of things but look upon them as springing from the Truly One, with an eye that makes them look away from causes and means; and 3°. that of the truthful, i.e., those who in all being see only the Being of the Supreme Reality, and of whom the mystics say that they have passed away in tawhld. God knows best.

Man’s self is veiled from him by (outward) things. When he gets

5          rid of J these, undoubtedly the veil will be lifted from his self, so that he will know himself. When he knows himself, undoubtedly he will get rid of self and know the Lord. This is why the author says:

Whenever you worship sincerely, it will be disclosed to you that He is and you are not; therefore, take refuge from your self.

Whenever you have truly got rid of self, undoubtedly it will be disclosed to you that He is the only and eternal Being, not you; that is to say that you have no being at all but are only pure non-being.

When you see nothing but God, you are a true monotheist, and when this vision is disclosed to you, you know that looking upon self is sinful and you ask God’s forgiveness for it. When you are free from it, then realize the station of tawhld and hold to it both when active and inactive, that is to say, to God, praise be unto Him and He is exalted,

6          because as a free agent He disposes of everything J and is the primordial cause of all activity and inactivity.

Whenever you find polytheism in yourself, renew your profession of His Uniqueness and your faith at every moment and time.

Whenever you consider the inferences from the revelation that He is and you are not, then the polytheism that is yours without your being aware of it will become apparent to you, and ever and anon you will renew your tawhld, i.e., you will realize anew that He is and that you are not, and renew your faith, that is to say that you truly profess that He is and you are not, so that absolute certainty will be yours.

What is meant by tawhld is that the attribute of uniqueness becomes manifest to the servant, so that the servant is wiped out completely wihout leaving a trace, while the heart fully professes that this is the actual situation.

When you know that God alone acts as a free agent in everything J 7 and when by means of the (understanding of the) essential meaning of La ilaha ilia "lldh (‘There is no god but God’) you have realized this and you further know that no one but God gives misery and bestows benefit, gives and withholds, humiliates and raises, then let the traveller on the mystic path never desist from uttering this sentence with his tongue, so that it sets its mark on his heart and so wipes out his polytheism. Whenever the traveller on the mystic path makes a habit of this, no doubt his faith will steadily increase and he will get rid of things created, and whenever he perseveres in this and practises it assiduously, no doubt his conviction will be more and more settled. He will get rid of self and attain to the Essential Being, as the author says:

Whenever you get rid of these, your faith will increase, and whenever you get rid of self, your conviction will he confirmed.

Whenever you have turned away from all things created, no doubt your faith in God will increase at the stations of disclosure and vision, /

 8 since getting rid of one of two opposites means adhering to the other.

Whenever you have got rid of self, no doubt your certitude of God most high will be firm, so that you will know Him, since getting rid of all things created means desisting from confiding in them and the absence of depending on them. When the mystic’s heart has got rid of all things created, no doubt he will turn inwardly to the Lord. This is the essential meaning of the profession of faith.

Sometimes the mystic gets rid of all things created but there is left in him a remnant of looking on himself, of disposing himself, and of reverting to his own will and choice, and the station of absolute certainty is not reached, since perfection in this is that he gets rid of self in the same way as he got rid of other things. Self is created, and the servant will not attain to the Supreme Reality until he has got rid

 9 of all things / created, as was said by some mystics, “Part (with yourself) and the end will be gained”, while cAbd al-Qadir said with respect to this, “When you have died to things created, no doubt you will die to your desires; when you have died to your desires, no doubt you will die to your own will; when you have died to your own will, no doubt you will live an immortal life and be rich without being ever reduced to poverty, healthy without being ill ever afterwards”. How could it be otherwise, as the servant has come to exist for the Lord, and how could this not be realized by him, seeing that in his heart nothing but God is left? Whosoever has reached this state undoubtedly will not care for other things nor pay attention to heaven and hell, nor will he

10        confide in worship and mystic stations or be given to / visions and contemplation, as the author says:

Oh captive of passions and of worship! Oh captive of stations and of visions! You are deluded!

Oh you who are the captives of passions and of worship! Oh you who are the captives of stations and of visions! You are deluded by these! That is to say, deluded by lawful passions such as the desire of eating, drinking, clothes, marriage, houses, ships, possessions, children, rank, respect, knowledge, etc., and these keep you captive only because you have an inclination to them and exert yourselves for their sake and strive after them, but not after the Lord. For when the heart is inclined to anything, it becomes its captive and its slave, as someone said, “I never love anything without becoming its slave”. But the Lord is not satisfied with your being a slave of anything but Him, and He

11        is no more satisfied with the heart / of a polytheist than his works are agreeable to Him. Neither of these is acceptable to the Lord. Therefore, empty your heart of all other things and replenish it with knowledge and secrets. Among these other things are acts of worship, stations and visions, and whenever the mystic occupies himself with these and is inclined towards them, he certainly is captivated and deluded by them.

Because of this the author says:

You are occupied with self, not with Him. In what respect are you occupied with Him, not with self, while He, the mighty and great, is omnipresent and all-seeing, and is with you wherever you are in this world and the next?

You who are occupied with all that pertains to your exterior person such as your inner desires and all forms of worship by which you fancy to grow near to Him and meet Him — God, that is; may He be praised and He is exalted —, with respect to what do you think you are engaged with Him, not with self, while your being is captivated by other things — since anyone who loves a thing is captivated by it — although He, the

12        mighty and great, is among us J with His knowledge and looks upon us with His judgment? Nothing is hidden from Him, so how can you occupy yourself with self, though He is with you with His knowledge, power and help wherever you are in this world and the next? When you know that He is with you outwardly and inwardly, then see to it that you are with Him by means of concentration on tawhld. In short, for all those who walk in the way of the select spirits, it is suitable that they behave in anything whatsoever without setting store by it. Out¬wardly they move in daily life but their hearts are with the Lord, since they are His servants under all circumstances and He is their Lord. When you ask, ask from God most high, and when you ask for help, ask God. If you behave that way you have realized the discipline of 13 being with Him, and thereby you will be screened from self, J as the author says:

7/ you are with Him, He screens you from self, and if you are with self, He brings you under bondage.

If you are with Him, He certainly will screen you from self; that is to say, He will prevent you from looking upon yourself, so that you will be protected from hidden polytheism. This situation is called ‘passing away in tawhld", and ‘union’. If, however, you are occupied with self on account of your not concentrating on Him, He certainly will demand worship of you; that is to say, you were created for worship and worship will be demanded of you. This situation is that of separa¬tion, in which the servant is back to the performance of religious service etc.. This is to say that when you are with Him and have adopted to the full the discipline of being with Him, you certainly will be screened from self.

This discipline has a number of grades.

1°. You are with Him on the footing of the Law, i.e., you observe all commandments and refrain from what is forbidden; you are satisfied 14 with anything / that falls to your lot; you exert all limbs in obedience to Him and spend all your time in His service. Then you are screened from looking upon self in all your conditions and steadily looking upon His favour to you.

2°. You are with Him on the footing of the Path, i.e., you are in the state of servitude but have ceased to see it as such, because it is not pious works that you have at heart. You do not look upon these any more, nor do you take credit to yourself for them, as someone said, “Oh Lord! If good works spring from me, it is by Thy grace and it is for You to grant them to me. And if evil deeds spring from me, it is by Thy justice and I am to blame for them”.

3°. You are with Him on the footing of Reality, i.e., you know all that is yours and all that is His. All that is yours is poor, infirm, weak 15 and worthless, and all that is His is / rich, strong, mighty and glorious.

If you are on this footing with Him altogether, your poverty certainly will be veiled by His riches, your infirmity by His strength, your weak¬ness by His power, your worthlessness by His glory. Then you see nothing but His works and His attributes; your being passes away; you have nothing to rely upon; the station of tawhld will be attained and you will belong to the people of utter dedication (to God).

Anyone who does not cultivate the discipline of being with Him but is occupied with his own desires, is screened by self, as was said by Shaikh Dhu ’1-Nun, “The most complete screen (between man and God) is that one looks on self and one’s own disposals”. Said the Prophet, “None of you will be a believer until his desires are con¬formable to my message”. When you know this, my brother, then forego the ready pursuit of your own desires and turn away from things 16 created. Then your faith will be sound, / as the author says,

Faith is your turning away from these and certainty is your turning away from self.

Sound belief in God means turning away from everything else, and certainty means turning away from self in addition to turning away from everything else. For faith amounts to (the understanding of) the real meaning of the profession that there is no god but God. Anyone who is inwardly convinced of the real meaning of this profession will certainly not credit any other person with activity, and whosoever sees things in this light and fully grasps the situation, how would he not turn away from all things created and turn to the Lord? Then he will be free from self and all its evil qualities, and the attributes of the Lord will be manifest in him and he will attain all high stations (on the mystic path); inwardly he will be absorbed in God.

In proportion as you grow confirmed in your belief you certainly will proceed from state to state, and in proportion as you grow con-

17        firmed in your conviction you certainly / will proceed from station to station of the people of perfection. As the author says,

When your faith increases you will move from state to state, and when your conviction becomes strong you will move from station to station.

When your faith increases by your turning away from anything but Him, you certainly will move from state to state, that is to say, from weakness to strength, so that your faith will mature to conviction. When your conviction has matured to certainty, all things that are hidden will become manifest to you and you will have attained a consummate faith. When your conviction has become a certainty by your turning away from self and all other things, you will move from one station to another, that is to say, from knowledge to the lifting of the veil; from the lifting of the veil to contemplation; from contemplation to sight; from sight to union; from union to passing away, and from passing away to eternal life in God, (in short) to all further stations known by the adepts. J

18        Know that the adepts combine sharif a, i.e., serving God most high, tarlqa, i.e., striving after Him with knowledge and pious works, and haqlqa (which is the result of both the preceding stages), i.e., looking on Him by means of the light cast into the innermost heart. Everything inward has an outward aspect and everything outward an inward. Sharif a is the outward aspect of haqlqa and haqlqa is the inward aspect of sharif a', they are inseparable and identical in meaning. Sharif a without haqlqa is void, i.e., deaf, like an ear of rice without grains, and haqlqa without sharl^a is null. These three are comparable to a coconut, sharl*a (the Law) being the husk, tarlqa (the Path) the content, and haqlqa (the Reality) the oil in the flesh. The content cannot be obtained without cracking the nut, and the oil cannot be obtained without crushing the flesh.

19        Mankind is of different categories: 1°. the weak /, that is to say, the common people; 2°. the select, i.e., the saints; 3°. the select of the select, i.e., the prophets. Grading these three categories the author says, The Law is (meant) for you, so that thanks to Him you strive after Him for your own sake.

The Law is (meant) for you, so that thanks to Him you strive after the Supreme Reality for your own sake, providing you strive after Him with a pure and sincere heart. Should this not be the case, then the Law, though incumbent on you, is not to your benefit. The Law is (meant) for you, oh servant under the obligation of the Law! It appeals to your faith and your pious works, so that you strive after Him with your faith, words and acts. To Him you must turn for the reward for your inward and outward works of obedience. Stop looking forward to anyone but God with regard to your reward in this world and the next, i.e., do not strive after a reward from anyone else, because others,

20        being as / powerless as you are yourself, are of no avail in bringing you nearer to Him. What is powerless is unable to bring itself nearer (to God); so how could it bring nearer anyone else? By the same token all acts of worship and obedience, though accepted by God most high, do not bring one nearer to God, as these too belong to the things other than God. Nearness to God is brought about by God Himself, not by acts of worship and obedience, for He grants His favour at His own discretion.

Reality (haqlqa) is His, so that you strive after Him through Him for His sake, irrespective of time and place.

Reality (haqlqa) is His — may He be praised and He is exalted — so that you strive after God through Him, not through yourself, and not by your own power or strength, for His sake, not for yours, to acquire His favour.

Inasmuch as striving after God is not conditioned by time or place, it is different from the Law.

The Law knows of provisions and aspects, whereas haqlqa does not.

As the Law amounts to all actions the Lawgiver has ordained, it has provisions, such as, for instance, that prayer consist of two or three

21        rak^as, and it has aspects, such as, for instance, / that acts may be compulsory or recommended, and fixed or otherwise as to time. Haqlqa, however, knows neither provisions nor aspects, as it is a figurative Law, observed by those who know God most high (the gnostics). They have turned away completely from human nature. Because those who know are at the station of union, they continuously strive after God through God for the sake of God, and so their aim is boundless, since the object of their worship is the Supreme Reality, whereas those who are at the stage of the Law pursue a limited aim.

The author phrases the superiority of haqiqa to sharl^a as follows: He blesses those who are at the stage of nothing-but-sharlca with exertion, and those at the stage of haqiqa with favour.

God blesses with exertion those who are at the stage of shari^a- without-haqlqa, that is to say, with the observance of outward religious duties and inner servitude: worship as a bodily act, on account of its being outward, and servitude as an inner effort, on account of

22        its being inward. / On the other hand, God blesses with supreme favour those who are at the stage of haqiqa. What is meant by favour is illuminative knowledge of a resplendent character, (the knowledge) communicated by God to all the spirits at the moment He addressed them with the words, “Am I not your Lord?” (Qor’an 7: 172), and to which He points with the words, “And He taught Adam all the names” (Qor’an 2:31). It is only that with the spirits this knowledge is obscured by the darkness of existence and preoccupation with the physical world, but when with God’s help these are done away with it will become manifest. This is what is meant by the words of the Prophet — God bless him and grant him peace —, “Whosoever acts according to his knowledge, God will bequeath him knowledge of what is unknown to him”. Then the veil will be taken away from his heart, so that he turns away from all created things and so from polytheism.

23        At this grade one professes God’s absolute sovereignty as well / as His claim to worship and servitude.

And what a difference between exertion and favour!

There is a great difference between those who are under the obligation of exertion without vision or cognition at the state of separation and those to whom the secret of deity has been revealed, so that by the experience of union they understand its meaning. Both these stations, separation as well as union, should be striven after; confining oneself to the former is void and confining oneself to the latter is null. That is to say that at the grade of sharlca one’s acts are marked by exertion and servitude because one is still a beginner, while at the grade of haqiqa one sees God’s grace and feels bound to do homage because the ultimate state has been reached. And what a difference between the station of exertion and that of grace! The people of exertion are secluded from God on account of their state of separation, i.e., their occupation with the things of ordinary life, whereas the people of grace are God’s beloved, because they enjoy God’s favour whether they are active or otherwise. When they speak, they speak through God, and when they work, they work for the sake of God; they see nothing but God. Rely

24        seriously on God’s grace, / oh my brother! Part with your human qualities and give up your own being, so that you be rid of it; that is to say, have no being of your own, as the author says,

Anyone at the station of exertion (still) has being (of his own); anyone at the station of grace has got rid of it.

At the station of exertion one still considers oneself as being, aside of God, because owing to being at the stage of shari^a one looks upon one’s works, whereas at the stage of grace one does not look upon one’s works because one professes God’s absolute sovereignty and is rid of all beside God, having passed away as a result of being immersed in God most high. At the stage of exertion one looks upon one’s efforts and fancies that these as well as the power to put them forth are one’s own, while their existence is only illusory. At the stage of grace, however, one does not look upon one’s exertion, pious works, might, power or any state whatever; one has passed away from passing away.

The Master — may God be pleased with him — says in his

25        description of these stations, to wit that of the beginners /, that of those who enjoy God’s favour, and that of the accomplished mystics,

Works depend on the Law; trust in God depends on faith, and tawhld depends on disclosure.

Works contingent on the servant’s physical person such as the uttering of the ‘two clauses’ of the creed, the performance of prayer, the paying of the alms-tax, fasting and the pilgrimage to Mecca, depend on the sacred Law and are known only by this. Therefore, knowledge of the Law is the first station on the way to God most high, but anyone who remains at this first station is separated from God because he has not proceded to the next station.

On the other hand, trust in God and similar states of mind contingent upon inner soundness such as austerity, scrupulousness, patience, fear and hope, depend on faith, because essentially your knowledge of God is sufficient to prevent the heart from attaching itself to anything but

26        Him. This only obtains / with people who thoroughly understand the meaning of the words La ilaha ilia ’llah. Therefore, oh my brother! it is incumbent on you to confirm your faith by turning your heart to the Lord and away from anything but Him. Then you will reach the station of trust in God, i.e., reliance on God most high, and give up looking on secondary causes (means of livelihood) and providing for these. Some adepts even say, “Reject all secondary causes, while holding to the Lord”.

Tawhld, your statement of God’s Uniqueness and your knowledge of it, is dependent on disclosure, that is to say that God most high opens the eyes of your heart, which means that He has removed all screens arising from existing things, as though you had passed away from these and (now) look at them from the splendours of divine majesty.

Disclosure is threefold: 1°. disclosure of self; 2°. disclosure of the heart; 3°. disclosure of the soul, which last is meant here. The first is indicated by the term cilm al-yaqin; the second by Gain al-yaqin; the

27        third by J haqq al-yaqin. All of these are called knowledge because they form parts of it. The object of the knowledge is taken into account: If the knowledge pertains to the exterior world it is called cilm al-yaqin; if to the inner life cain al-yaqin; if to the Supreme Reality haqq al-yaqin.

Anyone aspiring to heavenly bliss although yielding to his passions, will go astray, unmindful of the favours bestowed on him by God most high. As the author says,

Man is confused in mind with regard to God most high owing to reasoning, and with regard to the world to come on account of his passions.

Man is perplexed at God most high because the divine manifestations and God-inspired knowledge are concealed from his view by self, so that he strives after God with the aid of his natural reason, holding to what is outwardly good or evil, right or wrong; unlike (the result of) spiritual, luminous reasoning, which does not lead to perplexity, as

28        it is of an angelic character. / Furthermore, man is confused in mind with regard to the other world because he aspires to it although yielding to his passions etc., whereas it can only be attained by a painstaking observance of the Law.

When you strive after God with the aid of reason, you are on the wrong track, and when you aspire to the other world although yielding to your passions, you have gone astray.

When you strive after God most high with the aid of reason as mentioned above, you will certainly miss Him, and when you aspire to the other world although yielding to your passions as mentioned above, you will certainly miss it, because God most high can only be known by the light of faith, and the other world can only be attained by fighting one’s passions and by right behaviour. As the author says,

The right believer sees by the light of God, and the mystic sees Him through Him.

The right believer, that is to say anyone who is free from both mani¬fest and hidden polytheism, sees God’s favour to him by His light /,

29        which is all-revealing; therefore, the Prophet — God bless him and grant him peace — said, “Beware of the eye of the right believer, for he sees by the light of God”. The mystic, i.e., anyone who, ignoring all but God, is immersed in Him, looks upon Him outwardly and inwardly by His light, and not upon anything else, because his inward sight is focussed on Him. As he has passed away from self and all its attributes, he sees only the Lord, to the exclusion of everything else.

Oh my brother! Set yourself to follow the right way by the observance of all His commandments and refraining from all things forbidden, so that you will receive God’s help. Then you will pass away from self and God will complete His favour to you. As the author says with the following words,

So long as you hold to self and are not immersed in Us, We command you; when you have passed away from self, We rule you. (But He does

30        not rule them / until they have passed away from self.)

So long as you hold to self and are not immersed in Us, We command you; that is to say, We load you with the heavy burden of observing Our commandments and bewaring of things forbidden, because you are at the station of separation. When, however, you have passed away from self, We rule you with care, help, grace and other marks of favour which are not to be obtained by human effort, since you are at the station of unity. But this regime is not brought into effect until one has passed away from self and moves, rests, works and has being only through God most high.

At the final stage you are at the station of contemplation, and how could anyone at this station still turn to anything but Him? As the Prophet said, “I find the comfort of my eye in prayer”. The mystic / 31 prays continuously, because real prayer consists in turning away from everything but the Lord and applying oneself to Him. Whosoever sees this clearly is outwardly concerned in his occupations, while in his heart and soul he is not. This is the essential meaning of God’s reign over him.

So long as your self remains, you are a seeker, but when He has made you pass away from self, you are sought after.

So long as you still look on being, activity and will (of your own), you are still seeking after God most high. Now a seeker’s efforts will be commensurate with the object of his quest, and the quest of God being a lofty one, he will spare no effort. When, however, the Lord has made you pass away from self and selfhood, you are sought after by God most high, as He made you pass away only because He looked at you (as it were considering whether or not to make you live eternally with Him), with the only motive of wanting it. God never wants anyone

32        unless He takes him from himself to / Him, and then He causes him to pass away from selfhood, so that his individuality vanishes and God is his only aim. So long as you persist in looking on self, you are still at the beginning, but when you have outgrown this stage and deny self¬hood, you have reached the final stage.

All disobedience, inadvertence and desire spring from self-compla-cency, and all obedience and mindfulness spring from the absence of self-complacency. Self-complacency consists in self-assertion and self-satisfaction; absence of self-complacency means a strong disapproval of it. The author says,

Permanent certainty means freedom from self and existence through Him. What a difference there is between that which is done by His order and that which is done through Him!

Permanent certainty with regard to God’s Being under all circum¬stances and with God’s help means that you are free from the (delusion of) self-subsistence and exist through God most high. Then you have

33        permanently / given up (the delusion of) self-subsistence for being with Him most high. For in point of fact you are not self-subsistent; you only fancy that you are, but when this delusion has vanished it is apparent to you that you subsist through God most high, as from old you have been with God most high but you lost sight of Him, so that you believed in the invisible but not in the visible. But when you have returned to being with God most high, you will believe in the invisible and the visible, like your Lord who knows both the invisible and the visible (Qor’an 6: 73). Therefore, it is incumbent on you to pronounce the creed, viz. the profession with regard to God most high, over and

over again. What a difference there is between the believer in the Unseen who is under the obligation of performing all kinds of religious duties and bound over to burdensome exertion, and the mystic who is 34 with God most high and fully enjoys His favour J and grace! This is expressed by the author in the following words:

If you are put to His service, all means (of livelihood) are at your disposal; when you are with Him, all that exists will be subservient to you.

If you are on the footing of obligatory worship with Him, you will certainly make an easy living; if you are with God most high and do not look on anything but Him, all that exists will be subservient to you and none of it will be secluded from you, as you behold its Creator.

The people of the Way [tariq} sometimes know God most high, so that they see everything as springing from God, and sometimes they form their opinions by speculation and argumentation, so that to them all things lead up to God. The first is the case with the truthful and the martyrs whose tongues speak the language of union; the second is the case with the pious, whose tongues speak the language of separation.

As there is a gradation with regard to the stations on the path after the mystics have returned to being with God, the author gives the following explanation:

The first station is patient acceptance of God's will; the middlemost 35 is satisfaction with it; the last is the identification of oneself / with it.

The first station is patience, that is to say, the repression of one’s sentiments with regard to God’s will, or, according to others, the en¬durance of the strain of its burden, because one expects to be rewarded for it. The middlemost is satisfaction, viz. the confident acceptance of God’s will without the slightest scruples, irrespective of whether it entails good or evil, gain or loss. The last station, which is the highest, is that under all circumstances you identify yourself with God’s will. Then patience and satisfaction with His will will be overridden and you will not worry about anything that befalls you through your own doing or from another quarter. Therefore, have patience to endure real trouble and let not delight in and satisfaction with it inspire you to

36        content, but accept all this as happening to you / in consequence of God’s eternal dispensation. Then none of your own attributes will remain; all of them will fall away, owing to the manifestation of the attributes of God most high in you, and you will be a knower (gifted with mystic knowledge). When the servant has reached (the station of) patience, then that of satisfaction, and God has destined him to it, he passes away from his own action, speech, power and strength, as he has caught a glimpse of the Divine Majesty. Anyone who has passed away from all these, has everlasting life in God; his hearing, sight etc. are such as mentioned in the tradition of the Prophet, I am his hearing by which he hears, i.e., I am his hearing by which he hears and his sight by which he sees.

The station of passing away is that of the select, that is to say, the station of servitude. Those who are patient are at the station of wor¬ship; those who are satisfied are at the station of servitude; both categories still reckon with being and works (of their own). But he who knows is at the station of submission and does not reckon with

37        being (of his own) nor with works, as / he lives through God for the sake of God, not by himself for his own sake.

The author says that the way to God most high comprises knowledge and works, that is to say, strict observance of the Law, as follows:

Knowledge is the way to works and works are the way to knowledge; knowledge is the way to gnosis; gnosis is the way to unveiling and un-veiling is the way to passing away; passing away consists in cilm, then cain, then haqq (see MS. pp. 26, 27).

The knowledge of the Law depends on dogmatic belief, and this knowledge is the way to works which make you (at the same time) know them, for works are not valid until one knows how they must be performed. The works just mentioned are the way to God-inspired knowledge, and this in its turn is the way to mystical knowledge of God most high; mystical knowledge is the way to the disclosure of all higher realities, and this is the way to passing-away from everything but God most high, so that you do not look on anything else. When the servant knows that he is created and that all created things are bound to perish,

38        he sees with his inner eye that he passes away / and passes away from passing-away, so that he does not see his passing-away. This is what is named everlasting life in God.

Passing-away, being threefold, is approached by the stages of camal, cain and haqq. The first is the passing-away in the works; the mystics say, “There is no agent but God”. The second is the passing-away in the attributes; the mystics say, “There is no life other than God”. The third is passing-away in the divine Essence; the mystics say, “There is no Being other than God”. Having these three stages in mind some of them say, “Happy the man who does not ascribe action to anything created; whosoever does not ascribe life to anyone understands in part; whosoever sees all created things as non-being, has reached the goal”.

Know that the six(?) stations mentioned above are (the stations of) acquired knowledge of the Law, and this combined with sincerity not tainted by heresy; God-inspired knowledge endowed by the Lord and

39        leading to pious works and sincerity free from heresy; / mystical knowledge of God most high; disclosure of the Supreme Reality in its multiple manifestations; passing-away from all things intelligible and sensible, inasmuch as all traces of self are blotted out.

You are unacceptable to Us as long as there is left in you the slightest trace of attention to anything but Us. But when you have turned away from everything save Us, We shall make you pass away from self, so that you will be acceptable to Us, and We shall entrust you with Our secret.

You are not appropriate for Us so long as there is left in you a remnant of attention to anything but Us, that is to say, to this world or the next, as in that case you are not appropriate for the station of submission — which amounts to being with God for His sake —, because you will be guilty of a deadly sin. For with the mystics it is a deadly sin to ascribe being to oneself aside from God. But when you have turned away from everything save God We shall make you pass away from self, so that you do not ascribe being to yourself but only see God’s Being. Then your heart will be the abode of Our divine

40        secret, which is beyond imagination / and cannot be put into words.

Then you will be acceptable to Us and We shall entrust you with Our secret. But the former will not be the case until the Lord has made you pass away from self and united you with Him. Then you will be free from being enslaved by anything else and the appropriate abode of all secrets.

What is required is a heart that is clear from anything save God most high. Shaikh cAbd al-Qadir Jilani alluded to this when he said, “My brethren! You will not come near to God by keeping awake at night or fasting by day nor by pious recitation, but you will come near to God most high by prostration, humility and purity of heart”.

By prostration one gets rid of dependence on this world; by humility one gets rid of dependence on self, and by purity of heart one gets rid

41        of dependence on anything else. Free yourself J from all action for your own sake and pass away from your own being; then you will acquire absolute certainty and your tawhld will be complete. As the author says,

When there does not remain with you any action for your own sake, you have absolute certainty, and when there does not remain with you any being (of your own), your tawhld will be complete.

When there does not remain with you any action for your own sake — from which you have freed yourself —, you will have absolute certainty because of your being with God most high. And when there does not remain with you any being of your own — when you have passed away from everything but God —, then your tawhld will be complete, inasmuch as at that moment there does not remain in you being of your own and you do not ascribe being to anything else either outwardly or inwardly. Being is only due to God most high, and therefore your tawhld is complete, as by it you ascribe Being to nothing but God most high.

Should you meanwhile ascribe being to yourself, then the complete¬ness of your tawhld is frustrated, but if not, your tawhld is complete, /

42        just as the assumption of action of your own frustrates your absolute certainty with regard to God most high and the absence thereof brings about this certainty. Tradition says, “Whosoever comes to know God most high is tongue-tied”.

Conviction is proper to the spiritual-minded and faith is proper to the secular man.

The spiritual-minded, that is to say, the people of haqlqa, viz. the heart and all the secrets contained in it, are the learned in the Essential Reality, to whom in all circumstances the essential realities of things are disclosed and who have absolute certainty with regard to God most high on account of their being free from the delusion of appearances. They never lose sight of the essential realities, which they see with their inward eye. Their hearts are able to discern these as underlying anything whatsoever, just as their eyes are able to take cognizance of the appearances of all things, the inward eye being concerned with

43        things inward, the outward eye with / things outward. He who sees with his inward eye will certainly view everything in its intrinsic aspect; he who sees with his outward eye will certainly view everything in its external aspect. The people of the external aspect, that is to say, of worldly designs and the flesh, of the veils and the inadvertence of God brought about by the first two, are the learned in the Law who from sheer ignorance of the essential realities eagerly comply with all the precepts and prohibitions of the Law. They look on God with their self and their own reason; therefore they do not see Him. Because they look on him by means of something else they see nothing but this. They have faith in the invisible but they are not with God most high, unlike those who are spiritual-minded and have absolute certainty with regard to Him, whatever they do. /

44        Giving in his text an exposition of the shortcomings and virtues of both groups the author says,

When the heart of a man of certainty is roused on account of anything save God, his certainty with regard to God is deficient, but when nothing occurs to it his certainty is perfect.

When the heart of a man of certainty is roused on account of anything save God, his certainty with regard to God is deficient on account of this. What is meant by roused is that he ascribes this arousal to himself inasmuch as he says to himself, “My heart is roused”. As in his opinion this arousal did not originate from the Lord, he claims it for himself. When, however, with regard to anything whatever the only thought that crosses his mind is that he sees the Supreme Reality in it, then undoubtedly his certainty with regard to God is perfect, because his inner eye is free from the sight of anything but God. Permanent attention is incumbent on the man of certainty; that is to say that he has to

45        shield / his soul by seeing the Supreme Reality in whatever may cross his mind. He is comparable to a cat lying in wait for its prey: when its attention flags, its purpose certainly is infirm.

When the heart of a man who is possessed of faith is roused on account of anything but divine order, his faith is deficient, but when it is roused on account of divine order his faith is perfect.

When the heart of a man who believes in God most high — that is to say a man belonging to the people of the external aspect — is roused by an inward or an outward incentive springing from self on behalf of anything not ordered by the Lord, the Only One, on Whom all things depend, then certainly his faith is deficient from the point of view that in his opinion the arousal of his heart springs from himself, not from divine order. Should he know, however, that the arousal of his heart springs from divine order, not from himself, such as is actually the case /

46        though he may not realize it (at that moment), then his faith is perfect, as (for him) there is no relation between any event whatever and anything but the divine order through which all things come to pass, as is postulated by his faith.

You should know that the man of certainty, i.e., the man who belongs to the people of the intrinsic aspect, knows inwardly that no activity is his own, because he does not attribute being to himself but attributes all Being only to God most high, on account of His otherness. There¬fore, when the heart of a man of certainty is roused, no doubt his certainty is deficient, because this arousal is thought to spring from his own activity, but when he is not roused his certainty is perfect. Those who have faith, i.e., who belong to the people of the external aspect, know of activity and inactivity, because they attribute their occurrence to themselves. However, their activity and inactivity are theirs by divine order and do not spring from themselves.

47        As to them, / being is twofold: 1°. the Being of God, who is self¬subsistent, and 2°. the being of the Universe, which exists by divine order. Because of this, when the heart of a man possessed of faith is roused on account of anything which is not divine order, no doubt his faith is deficient, as he does not see that being depends on divine order and fancies that his activity is his own. Should, however, he act by divine order, then no doubt his faith is perfect, because he acts according to what is required by his stage with respect to the happening of things through divine order.

The author explains the difference between the stage of certainty and that of faith by saying,

The disobedience of the people of certainty is unbelief, and the disobedience of the people of faith is deficiency.

When the people of certainty — that is to say, those who see that all being is God’s Being, manifold according to His manifold presence in the display of His manifestations, and do not see any being beside

48        His Being — are disobedient / to God by looking upon something beside Him in whatever may cross their minds, they are guilty of unbelief, i.e., they are secluded from Him by that which they rely upon. However, when the people of faith, i.e., those who see that all being depends on divine order and is different from God’s Being behind it, while they believe in this with a belief in the unseen, are disobedient to God, their faith is less firm but they are not guilty of unbelief and, on account of this, what is passable with regard to the pious is sinful with respect to those who are brought near.

Know that things coming at random into the mind, that is to say, anything occurring to the inward man by the will of the Lord, may be divided into five categories 1:

1°. khatir rabbanl, viz. the knowledge from Our side (cf. Qor’an 18: 65), which is never amiss;

49        2°. khatir malakl / (thoughts arising from angelic inspiration);

3°. khatir aaqll (reasonable thoughts);

4°. khatir nafsanl (carnal thoughts);

5°. khatir shaitanl (diabolical thoughts).

The khatir rabbanl comes from a. the Sovereign Presence; b. the Beneficent Presence; c, the Divine Presence, the difference being that the first brings out God’s Majesty, the second His Beauty, the third His Perfection. The first wipes out and does pass away; the second confirms and perpetuates; the third sets right and guides. The servant accepts the Majesty (Wrath) with patience, the Beauty (Mercy) with thankfulness, the Perfection with inner repose. The three of them fall to the lot of those who know (the gnostics). Khatir malakl and khatir caqll fall to the lot of those who exert themselves; khatir shaitanl fall to the lot of those who are remiss.

50        When the idea that crosses one’s mind J does not repeat itself (is outweighed in probability), it is called fancy; when it does, it is called determination; when it just precedes action, it is called purpose; when it accompanies the beginning of execution, it is called intention. There¬fore, oh my brother, purify yourself thoroughly, both inwardly and outwardly, from the impurity of all defilements, so that you may enter on your real worship and belong to the adepts among the pious, who are His beloved.

The pious man exerts himself; the lover puts his trust in God; he who knows (the gnostic) is at rest; he who subsists in God is lost to everything else.

He who fears God in everything he does or does not do — i.e., refrains himself from doing by observing God’s commandments and abstaining from all that is forbidden, with pure intention — perseveres in his fear night and day under all circumstances. But should he desist from it,

51        then / he does not belong to the people who fear God but at the moment is one of the sinners, provided he really believes in the object of his fear; and if not, he is an unbeliever. Sometimes people fall from the station of fear to sin and sometimes to unbelief. This station (of fear) is the station of the common people, which comprises both those who are learned in religion and those who carry its precepts into effect.

Those who love God love everything, for to their inward vision everything is bound to perish but His countenance (Qor’an 28:88), so that their love of everything is love of the Supreme Reality in all its outward manifestations so far as they behold these. In anything they do, both in worldly and otherworldly affairs, outwardly as well as inwardly, they hold to God in true reliance, for love is the initial phase of mystical knowledge (macrifa) and the last phase of religious learning

52        and practice. Religious learning and practice foster / love, and love fosters mystical knowledge. He who has knowledge of religion and carries its precepts into practice, is a man who exerts himself; he who has love, has done with exertion, because he holds to God, the object of his love, Who acts at His own discretion.

He who knows God (the gnostic) is inactive; neither inwardly nor outwardly does any action originate from him. On account of his love he has ceased from exertion and on account of his gnosis he has ceased from reliance (on God). He is inactive, not exerting himself nor putting his trust in God, so that, should he cease to be inactive, he returns to the station of love and is no longer in the state of gnosis. Those who have love of God, practise the three grades of knowledge, works and love, then gnosis. Without knowledge there cannot be works; without works there cannot be love; without love there cannot be gnosis. Know-

53        ledge is J essential to works; works are essential to love; love is essential to gnosis. By knowledge is understood knowledge of God and all His commandments; by gnosis is understood mystical knowledge of God. Some people are learned but not learned in God nor in His command¬ments, and some people are learned in God and all His commandments but do not put these into practice or do this without sincerity, or without lasting sincerity. Therefore, they do not reach the goal; they have stop¬ped at the station of love and so do not attain to gnosis.

He who subsists in God is lost to himself; his being is as it were non-being, so that he is free from activity and inactivity. When activity ceases to exist, inactivity ceases to exist, and the Being of the Supreme Reality indwells one’s being. This is meant by the words: “Anyone who subsists in God is lost to himself”; this is the highest attainable union

54        with God. / But if there is any activity on his part towards the anni¬hilation of this state, he certainly will go back to the station of gnosis.

The author — may God be gracious to him — explains the situation of the people of these four stations, viz. the station of fear, the station of love, the station of gnosis and the station of being lost to oneself, by saying,

Those who fear (God) do not know of inactivity; those who love (Him)do not know of activity; those who know (Him) do not know of purpose; those who are lost to themselves do not know of being.

Those who fear (God) do not know of inactivity, neither outwardly nor inwardly, as fear is the cause of their activity. These are the people who exert themselves, as they live in constant fear while observing God’s commandments and abstaining from what is forbidden. Those who love do not know of activity, as they have passed away from their wishes to the wishes of the Beloved. Those who know do not know of purpose, because in all that exists they see nothing but God, as they have passed away from their own being and will to the Being of God and His will. /

55        Those who are lost to themselves do not know of being; they are those whose being has vanished owing to their looking upon the Creator, God the Only One, that is, under all circumstances.

He who fears (God) is fully occupied by relying on his perceptions; he who subsists in God is fully occupied by his experience of non¬existence. Allah — praise be unto Him, the most Exalted — “from behind does encompass all things” (Qor’an 85: 20).

Explaining the pre-eminence of the station of love above the station of certainty the author says,

Certainty is an indispensable preliminary to love. The upright lover's heart is free from all but God; as long as a remnant of love of anything else remains, his love is deficient.

In order to love one must be sure of the existence of the beloved, for how can one love something before knowing it? The upright lover’s

56        heart is free / from all but God, as the essence of love is to look upon the beloved, which will only be attained after passing away and when the heart is free from anything but God. As long as there is a remnant still left, however momentary, of love of anything else, his love is de¬ficient at that moment. As there is still found in him love of something else, he avows the being of that object of his love, whereas actually no being is due to it.

You should know that certainty is a firm conviction that God is the only agent in the Universe. When one avers this, no doubt love will be the result and one will stop asking the Lord. The heart of anyone who is upright in this matter will be free from other things, but he

57        who still / has a remnant of love of other things is deficient in love. Should you, oh my brother, strive after this grade, then it is incumbent on you to have done with all that gives pleasure and to pass away from self; then surely you will reach the highest station. The author says,

Anyone who takes pleasure in affliction still has being of his own; anyone who takes pleasure in favour still has being of his own.

Anyone who takes pleasure in affliction, so as to be gratified with it, has being of his own, as at that moment he is still subsisting in self. But when he has passed away from self he certainly subsists in the Supreme Reality and is not subsisting in self. But anyone who takes pleasure in and rejoices at favour, at the moment still subsists in self, insofar as from these he infers a cause of pleasure except God. Should,

58        however, he rejoice in the grace of God, not in J himself, then he does not exist for himself but entirely for God.

When We have made him pass away from self, the pleasure in afflic¬tion and favour has vanished.

When the Supreme Reality has made him pass away from having pleasure in both of these, his pleasure in affliction and favour certainly has vanished and both of these are referred to the Lord. Oh my brother! Try your utmost to pass away from them; then you will reach the station of love, and the full meaning of this will become apparent to you. The author says,

The lover breathes wisdom and the beloved breathes power.

The upright lover, viz. he whose love encompasses everything, even himself, and from whom has vanished hatred of anything whatever, as he refers everything to the love of the Supreme Reality for Himself,

59        that lover’s words are wisdom, as he does not see / anything but the Beloved and does not hear anything but (what is spoken by) Him, so that all his words are wisdom, wisdom being understanding imparted by God. And on account of the lover’s drawing nearer to the Lord in proportion to the increase of his love, all his words are power operating in all that exists, with the assistance of the true Lord.

It is incumbent on you, oh my brother, to devote yourself carefully and completely to all acts of worship. Do not desist from these and you will reach the station of love, which is the highest grade. The author says,

Acts of worship are performed for the sake of recompense; the final cause of love is intimacy.

Acts of worship are performed with a view to heavenly reward and deliverance from hell, according to the word of the Lord, “He who brings a good deed shall have ten times as much” (Qor’an 6: 160).

60        Love, however, aims at drawing near to God / in sincerity and purity of purpose. Love ranks higher than acts of worship insofar as the latter are offered for the sake of reward and love is offered for the sake of drawing near to God. Reward means that one strives after something other than God; trying to draw near to God means to strive after God.

Know that the believers are of five categories:

1°. Those who strive after a reward in this world and the next;

2°. Those who pursue worldly ends only;

3°. Those who pursue otherworldly ends only;

4°. Those who strive after the Lord of both worlds;

5°. Those who do not have any object in mind.

The first two categories comprise more or less the common people. The third comprises the select. The fourth comprises the select among the select. The fifth comprises the most select among the select, namely

61        the gnostics who have passed away through God in God / for the sake of God. Hence the word of God in the hadith qudsi, “I have provided for My devout servants that which no eye has seen, no ear has heard, and which has not crossed the mind of mankind”, i.e., I have provided for My devout servants, the gnostics, that which no eye has seen, no ear has heard, and which has not crossed the mind of mankind. All of them are servants of Him who bestows grace, and not servants (for the sake) of grace. So far as their bodies are concerned they belong to creation, but so far as their souls are concerned they are with God. They do not hold themselves from contemplation even for a single moment. It says in another hadith qudsi, “When they strive after Me, I give them that which no eye has seen and no ear has heard”. When the gnostics strive after Me for My sake, not for their own — which

62        I know better than they do themselves — I certainly / shall bestow upon them that which no eye has seen and no ear has heard.

The author explains in what way the servant may reach the station of the people of love by saying,

When We have made you pass away from your desires by the provisions of the Law, from your will by knowledge, you have become a mere servant without desires or will.

When We have made you pass away from your desires by the provi¬sions which have come down from the Sovereign Presence to this tangible world of servantship, i.e., by (your) observance of the com¬mandments and (your) refraining from what is forbidden, and We have made you pass away from your own will by the knowledge from Our side which you find in your heart without reflection or study, then you are a mere servant of God, since you are free from anything else, devoid of all desires and not exercising volition directed towards anything save God. Having passed away from self you know that there

63        is no will J save the will of God.

Then the screen will be removed and your servantship will vanish into the Unity, so that the servant passes away and the Lord remains.

At that moment, that is to say the moment you become entirely His servant, God reveals to you that it is your self that secludes you from Him by your desires and your will which is directed towards aims other than God. When these two screens have been removed, your servantship passes away into God’s attribute of unity; the servant passes away into it and the Lord alone remains, and the servant will see Him through Him.

The Law is altogether distress; knowledge is altogether cheerfulness; gnosis is altogether guidance?

The Law is altogether distress because it comprises God’s ordinances /

64        which apply to all those who are fully amenable to them. When, however, self is subjected to outside control, this certainly will be a cause of distress, but knowledge from Our side, i.e., the knowledge copiously imparted by the Lord, which inspires insight into the meaning of the Book of God and the traditions of the apostle of God, is al¬together pleasure, as it springs from disclosure and contemplation. As to those possessed of this knowledge, the prescriptions of religion do not enjoin on them a burdensome practice, because in practising them they do not attribute being to themselves but look upon these prescriptions as a favour and a grace from God; therefore, they rejoice in them.

Mystical knowledge of God points away from all signs of the Lord to the Lord (Himself), so far as the veil between servant and Lord has been rent, so that there springs up between them a relationship such

65        as never exists between servant and Lord, and the Lord tolerates / from the servant things He would never tolerate from others.

Our way is love, not works, passing away, not eternal life. When you engage in works, you exist for yourself; when you engage in love, you exist for Him, since the worshipper performs the worship with a view to himself but the lover looks upon his love.

Our way, oh man of deeper insight who both inwardly and outwardly art a true monotheist, is to love God, not works, because love is the tendency of the heart to look upon the Lord. That is to say, that we tend to God rather than to anything else and are eager to look upon the Supreme Reality rather than upon anything else, and are engaged in acquiring knowledge of Him rather than of anything else, while not knowing of any religion or devotion or creed or anything pertaining to worship save the love of God.

66        All outward requirements / such as religion and devotion and creed and daily worship and fasting and almsgiving and pilgrimage and so on, we consider so many graces and favours from God. There is in us neither ability nor power to satisfy these requirements unless from Him, as it says in the Qor’an (37:94), “God hath created you and that which ye make”. So all works are man’s works when he looks upon himself, but they are the works of the Lord when man does not look upon himself and has turned to the Lord. All people of love steadily turn to the Lord; the idea that any works be theirs does not enter their

67        the way of the heedless J who are secluded from God.

Our way is to pass away from everything, as in respect of the Supreme Reality nothing lasts and all things are not Him nor different from Him. The author explains the first by saying, “When you engage in works, i.e., worship, you exist for yourself, as at that moment you are occupied completely with yourself, not with the Lord. But when you are engaged exclusively in love of God, you exist for God, not for yourself; you worship Him out of love, so that from your worship His attribute of Lordliness becomes apparent, because the servant looks upon his worship but the lover looks upon the object of his love, humbling himself to the majesty of the object of his love exclusively 68 of all other thoughts”. / The gnostic, however, ranks above both of these, as he attends to that which they attend to but in addition to that disposes of all knowledge from Our part, divine enlightenment and spiritual experiences. Therefore, oh my brother! try your utmost to attain the station of love. Then gnosis will dawn upon you and you will reach a very high grade of nearness to God.

When you know Him, you speak and move through Him; when you do not know Him, your activity is your own.

When you know God and among other things are conscious of the fact that He sees you and that it is He who acts, and you do not look upon your good works nor want to be rewarded for these, then in everything you are with Him, i.e., animated by His might and power, not by yours, and all your actions, both inward and outward, voluntary 69 and involuntary, good and bad, you ascribe to Him, / because your doings are all His. But when you do not know Him and are not conscious of all this, then all your actions are your own, because you fancy that they spring from you, as contrasted with the gnostics, who ascribe them only to God.

The worshipper does not know of inactivity; the austere does not know of desire; the righteous does not know of reliance; the gnostic does not know of might, power, freedom of choice, will, activity and inactivity; he who subsists in God does not know of being.

The worshipper, that is to say he who has to humiliate himself as he has to observe the commandments of the Lord and to refrain out¬wardly and inwardly from all that is forbidden, never rests from per¬sonal activity in his worship of the Lord, for if he does, he ceases to be a worshipper, so that he is steadily active in the service of the Lord. /

70        The austere, i.e., he who has turned away from all but God, with regard to both this world and the next, has no inclination to or love of anything but God. The righteous, i.e., he who is upright in all he says, does and professes, in whatever he does, outwardly or inwardly, does not rely on or trust in anyone but Him whom He professes in his worship, namely God, unto Whom be praise and He is exalted. Should, however, he rely on anything save God, then he has fallen from the station of the righteous. On the other hand, should he not rely on anything nor on himself, then he is subsisting in God for God. A gnostic is he who does not know of any might, power or choice and under no circumstances has a will of his own; who does not know of activity and

71        inactivity /, either inwardly or outwardly, unless by God’s manifestation in him. And he who is imparted being in the lofty manifestation of the Being of the Supreme Reality — that is to say, so far as he is at the station of the “knower” — is not restored to being of his own after the annihilation of his being, because being is his by immersion in God most high.

When you grow intimate with Him, you grow impatient of yourself.

When you grow intimate with God and see that He encompasses all creation and all knowledge, and when you are free from hidden polytheism, then no doubt you will be disgusted with all things other than He, even with yourself, because you see that these are of the same category, for intimacy with God only obtains after separation from everything else, inclusive of self. Therefore, occupation with self arouses

72        your distaste; so / turn away firmly from self, oh my brother, and turn to the Lord. Subdue your low appetites and be of good intention, as alluded to by the author when he says,

We shall blind the man who occupies himself with Us for his own sake, but We shall grant vision to him who occupies himself with Us for Our sake.

Anyone who inwardly or outwardly exerts himself in worship with a view to profiting by it in this world or the next, as, for instance, in order to attain nearness to God and reach the highest stages and be free from hidden polytheism, We shall deprive that man of seeing Us and seeing Us in everything, because We regard such designs as con¬temptible. When he is blind in this world, he will be blind in the next,

73        as God says, “He who J is blind in this life will be (more) blind in the hereafter” (Qor’an 17: 72). But to the man who occupies himself with Us and has turned away from all but Us for our sake, i.e., on behalf of Us, not on behalf of himself, so that, for instance, he never has any designs but such as We impart to him, to that man We shall grant wisdom not impeded by any veil in his contemplation of all things sensible and intelligible. Ponder on these words, oh my brother! No doubt you will become aware of your passions and the higher reality will be unveiled to you, so that your appetites will be put in the right light. As the author says,

When your passions have been subdued, the gate to the higher reality will be disclosed to your view; your will is made to pass away and His Uniqueness will be revealed to you, so that you realize that He is and you are not.

74        When your worldly appetites have been subdued J, the way to the Lordly Reality will be opened to you. Your will passes away and the attribute of Uniqueness will be revealed to you, so that you will see that all Being is God’s, by the light that He has cast into your heart.

Make sure that you have passed away from all but God. Being belongs to Him alone, not to you; that is to say, that you are a non¬entity without any being aside from Him, for if you know yourself as poor, weak, powerless and contemptible, then you know the Lord as rich, strong, mighty and sublime. Then the gate of the higher reality will be opened to you; all your works will pass away into His works, all your attributes into His attributes, your essence into His Essence; your own will and choice and disposal will vanish and you will see that

75        there is only One who wills, choses and disposes /, and that it is He who acts as a free agent in the disposal of all affairs, not you.

Substantiate the real meaning of “There is no god but God” by committing yourself to Him. As the author says,

When you commit yourself to Him, He will cast a benevolent eye on you, but when you contend with Him, He will keep you away. When you approach Him through Him, he receives you into His favour, but when you approach Him through yourself, He keeps you away.

When you leave all your action to Him and give up disposal, while relying on Him in everything, no doubt He will bring you near to Him, looking on you with mercy and attention. But when you contend with Him, for instance by being dissatisfied with His decisions and disposals, e.g. by saying, “I act this way so as to obtain this result”, or, “If I do (not) act this way, it will not happen”, then certainly you will be removed

76        from His presence. When /, however, you approach Him through Him, for instance by not claiming any being and activity aside from His, you certainly will be brought near to Him by His grace and mercy. But when you (want to) approach Him by your own will, as if being and activity were your own, you certainly will be removed from Him, that is to say will be secluded from Him and kept busy with your self.

When you strive after Him for your own sake, He imposes tasks upon you, but when you strive after Him for His sake, He will guide you.2

When you strive after God on your own behalf, i.e., for your own sake, as, for instance, when you strive after Him for worldly or other¬worldly ends, He certainly will impose upon you works and hardships, since work will be required of anyone aspiring to a reward. But when

77        you strive after God on His behalf /, i.e., for His sake, not for yours, as, for instance, when the purpose of your striving after Him is to accept anything He deems adequate in reward of your striving, so as to show your servantship, then He certainly will instruct you, that is to say, impart to you the station of guidance toward Him by removing the screen between you and Him, self, that is, out of mere grace and favour.

Nearness to Him means that you have renounced self; being separated from Him means self-assertion.

Nearness to God means that you have renounced self and passed away from it, so far as God has made you see that you subsist through

Him with regard to origin, works and belief; separation from God means self-assertion, the affirmation of a being of your own aside from the Being of God and occupation with things pertaining to self in stead of with the works of God, which (erroneously) are referred to self.

78        If you come without self, He will receive you; / if you come with self, He secludes you from Him.

If you come to God in such a way that whatever you occupy yourself with, your only concern is God, and devoid of self but acting on a stimulus springing from divine order you turn away from everything, then He certainly will receive you and turn to you so far as you have turned to Him and renounced self. But if you come to God with your self, in such a way that you still ascribe being and works to yourself, then you certainly will be secluded from Him and from seeing Him in all things. He will not turn to you because you did not renounce self but turned to Him with your self, which constitutes a screen between you and Him.

79        He who performs pious acts can hardly / be free from looking on his acts; (therefore) you should belong to the people of grace, not to the people of pious acts.

Those who perform pious acts for the sake of God can hardly be free from looking on their acts, since they aspire to a reward; therefore, see to it that you belong to the people who enjoy God’s grace and favour, not to the people of the pious acts, so that you may be secure from looking on these and see that there is no agent and no Being save God. Then you will be one of the gnostics, because

When you know Him, you are inactive, but when you do not know Him, you are astir.

When you know Him, you certainly will be inactive in all your activities. When you speak, you speak through Him; when you hear, you hear through Him. If this is the case you have neither tongue nor

80        ear, and this is why people J say, “The characteristic of a gnostic is that he has done with this world and the next”. But when you do not know Him, you certainly will act with a view to your acts and out of hope of reward, which will seclude you from Him, so that you will fall into serious error.

What is meant is that He is and you are not.

That which God wants from you is that He alone be present in your created knowledge as He is present in His eternal knowledge, and that neither you nor anyone else have being aside from Him. The author says,

The pious acts of the common people are suspect; those of the select are (acts of) nearness, those of the select among the select are a gradual ascent.

81        The common believers /, who fancy that they have being aside from God, subsist in self while believing in God and in the messages of His apostles. They observe His commandments and refrain from that which is forbidden. All their pious acts arouse suspicion, as they aspire to a reward in return for them, and so their acts, not being free from interested motives, are comparable to the work of labourers who work when they are paid for it but otherwise do not.

The select have passed away from selfishness, so that every act of theirs means drawing near to God. They do not look on their works nor do they look forward to a reward, but only to nearness to God. 82 The select among the select / know God and their self is part of His manifestation. They abide with it in faith and observe all command¬ments and refrain from all that is forbidden, while showing forth God’s manifestation. Their works are steps by which they rise from station to station; therefore they do not look on their works nor on drawing near to God: He has already made them pass away from themselves and endowed them with everlasting life for Him, because they have complied with all His claims. The author says,

Whenever you turn away from your appetites, your faith will be strengthened, and whenever you turn away from self, your profession of His Uniqueness will gain vigour.

Whenever, oh traveller on the mystic path, you turn away from your appetites, i.e., your inclination to things other than God, even from custom, worship, mystical knowledge and vision, your faith in God

83        certainly will be strengthened. Because you do not acquire / that which you are inclined to, your faith in Him grows, and every time you retire from the self which secludes you from God, your profession of His Uniqueness will gain vigour, a deeply enjoyed profession of a revelational character, without manifest or hidden polytheism, till God’s Uniqueness is perfectly clear to you.

As stated previously, tawhid is of three categories: of the acts, of the at-tributes and of the Essence. The first is the tawhld of the common people; the second that of the select; the third that of the select among the select.

The created world is a screen, and you are a screen. The Supreme Reality is not hidden, but He is invisible to you on account of your self.

All creation, oh servant, is a screen which prevents you from seeing

84        your self, and your self prevents / you from seeing the Supreme Reality.

So you are secluded from the Supreme Reality by a twofold screen, your self and the other things (the outer world). Self prevents you from seeing the Supreme Reality; the outer world prevents you from seeing self. But the Supreme Reality is not invisible to your sight, as nothing is able to conceal Him, but He is invisible to you on account of your self, because you look on your own being and works.

You are secluded from Him by it, so free yourself from self and you will see Him.

You are secluded from the Supreme Reality, for when you look on His Being, your self is a screen between you and Him. Oh you who are secluded from the Lord by self and from self by the outer world!

85        Free yourself from self which secludes you from J the Lord after you have freed yourself from all other things which seclude you from self. Then you will see the Lord who is never hidden, who is present and looking on permanently and forever, and be secure from whatever you fear in this world and the world to come, by God’s grace and favour. And praise be unto the Lord, the Lord of the worlds.

Here ends the Malay version of the succinct tract. I pray God that it may prove useful to all beginners. The author is Kemas Fakhruddin, living in Palembang, the abode of peace, and he says, “Oh my brethren, travellers on the mystic path who know God! Should you notice any 86 mistakes, then / correct them, as man is apt to make mistakes. But it is as said by someone, “If you look on it with pleasure, the defects are few in number, but if you do not, the defects are many”. But the eyes of a magnanimous person are blind to defects and his ears are deaf to evil. This is the case with all good people”.

Finis

End of the treatise. Copied at the General Secretariat (of the Netherlands Indies Government), on Friday the 3rd of the month Dhu ’1-Qa’da 1238

 

G. W. J. DREWES, DIRECTIONS FOR TRAVELLERS ON THE MYSTIC PATH

Zakariyya’ al-Ansari’s Kitab Fath al-Rahman and its Indonesian Adaptations

with an Appendix on Palembang manuscripts and authors