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In the tongue of commentary placing lies on God and tying lies to Him is what we explained and clarified in the story of Musaylima and ʿAnsī. As for the tongue of the folk of allusion and the tasting of the chevaliers of the Path, this has another secret and closeness, by virtue of the report given by Muṣṭafā, “Every verse has an outwardness and an inwardness.” The reality of this secret is that anyone who claims recognition of God is a forger in reality, for the majesty of Unity is pure and not in any need of recognition by water and dust. “Whoever remembers has forged, whoever shows patience has been audacious, and whoever recognizes is cut off.”

6:93 Who does greater wrong than he who forges a lie against God?

Junayd said, “My greatest sin is my recognition of Him.” In other words, “It is that I should fancy and claim that I have recognized Him as is fitting for Him in the rightful due of His reality and the limits of His exaltedness.” But such recognition does not come from the Adamite, nor do his understanding and imagination reach it. This recognition fits only into the Lordhood’s own knowledge, for in reality He recognizes Himself and knows Himself. God says, “They measured not God with the rightful due of His measure” [6:91].

The attributes of new arrival have no access to eternity, and everything that comes from the compass of power to the world of ignorance is imprisoned by variegation, and variegated things have no access to stability. Whenever someone is guided by gazing and inference, he is walking in his own tracks. Whoever walks in his own tracks is nothing but deluded. Whoever hopes for recognition is seeking his own portion, and whoever seeks his own portion is nothing but self-nurturing and self-worshiping.

Say “God,” then leave them. This is an eloquent allusion to the reality of solitariness, the center point of togetherness, making the aspiration one-pointed, recognizing the Real as one, and turning away from others toward Him. Say “God,” then leave them: Keep the heart turned toward Him and leave aside the others. What does someone seized by His love have to do with others? In this work, this world and the next are like a wall, and, for the recognizer, talking about the two is nothing but defect and shame.

Shiblī said to one of his companions, “Stick to God, leave everything else, and be with Him. And say, “God,’ then leave them to play in their plunging.” The Adamite was not, then he was. That which was not, then was, is nonbeing. How can recognition of being come from non-being? Someone who exists between two non-existence is nothing at all. How can all things come to nothing? Good fortune does not come by artifice, nor recognition by causes. Felicity does not come by worship, nor recognition by sufficiency. Shiblī said, “You did not recognize Him with your recognition. On the contrary, you perceived Him with your bits of knowledge and your opinions, and you intellected Him with your imaginations and your understandings. You measured Him with your beliefs and your hearts, and all that is turned back upon you and created like you.”

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