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Mystery of negation-affirmation
What can a created thing take from the Necessary? How can the
newly arrived thing (hadith) encompass the ancient (qadim)?
Knowledge may not encompass him (La yuhituna bihi `ilman).42
(Quran)
Each of these two stations, the station of negation and the station of
affirmation, has in turn two levels (i`tibar). [So, at the end, there are
two pairs of negation-affirmations, one for each level. They are:]
1. The perfection in the first level (i`tibar) [associated with the _rst
pair of negation- affirmation] begins (Kamal dar i`tibar-i awwal dar
ibtida an-ast) when all that can be known or witnessed (mashhud) are
brought under the la, i.e. negation, [and is negated]. And on the side
of affirmation, the term istithna [i.e. Allah] is indeed pronounced
(takallum) [as in the zikr] but nothing is observed.
la, [and are negated]. And on the side of affirmation (ithbat), nothing
is observed, instead only the word that has undergone istithna (kalima-
i mustathna) [i.e. Allah] is pronounced.
Truly, only those with high ambition, and exalted aspiration (_trat-i
`ulya, himmat-i quswa) want such exalted purposes. e.g. the purpose
that nothing of God comes into their hands, instead nothing is even
perceived (idrak).
The vision of God in the last world is indeed true, but I get disturbed
thinking about it. Everyone is well-pleased by the promise of the vision
of God in the last world, but my purpose is nothing but the unseen of
the unseen (ghaybu 'l-ghayb). I aspire (himmat) that not even the the
amount of the head of a hair of the sought after thing (matlub) is
brought from the unwitnessed realm to the witnessed realm (az ghayb
be-shahadat), so that God does not come from the ears to the lap,
and from knowledge (`ilm) to vision (`ayn). What can I do when I was
created as such.
For different task, God has made different people Har kasi ra har kari
sakhtand
In this place, although I feel a lot of madness, still
I cannot open up my lips for the sake of adab.