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(3) divine soul. "Every soul has indeed a guardian over it"
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(3) divine soul. "Every soul has indeed a guardian over it". This is so in general; while in particular "each one has a succession of angels before him and behind him, guarding (4) him on account of the Command of God", that is, by the Command of God. Indeed, just as the First Real One created the First Intelligence He also brought it to actual perfection; as by means of it He created the Soul He also made it perfect [by providing it] with the potentiality to turn towards the perfection of Intelligence; as He created by means of it (i.e., the soul] nature He also provided it with(the power) to move (tahrrk); as He brought the physical bodies into existence He assigned for them free move
337 ment; as He combined the elements together He also set their right balance; as He adjusted the (generative) comp°. sitions and temperaments He gave them visible form; as He formed them He gave them souls and caused them to live'; as He subjected them to compulsion by the souls He also ordered them (5) ( by intelligences; and as He ordered them by6) intel- ligences He drove them to their future lire (mallid) by charging them to keep the law, commanding and prohibiting, giving good tidings and warning, and promising and threaten (?) ing by the mouth of the prophets. In brief His creation of the universe is not as if He built a house and sent forth into it many of His (8) slaves, having assigned to every one of them his portion, (207) and then withdrew from them His supervision and ordering together with His knowledge, power and will, so that, i havng [once] been created, they labor in what concerns them,) and, having received His ordinances, they [now] act as they please; the house does not need one to uphold it in order to survive, since the building does not need the (5) Lit. "ordered the intelligences" (dabbara11-6'uoil) .- in stead of (dabbarahit bitl-gu ul)r probably a mistake of the copyist, or a mfFpr n . { 1 De p. 61, • pp264atIrt. above. 8 Iit, "that for which He created him" (ma khalaqahu aj lihi), 9 Wa um bikhalqihi yemaluna li,l-samr. Cf-Nt hum bisamrihi yemalan (23M7)., 338 builder any more, as some people think; neither do its inhabitants need one to order and dispose, since with natural disposition they can do without a builder or restorer, as some imagine. On the contrary, just as they needed His work of creation for their existence, even do do they need His command for their continued existence; and just as they did not come into existence by themselves, even so can not continue to exiet by themselves, for He is the self-subsisting One (Who has dominion) over the spiritual world. SECTION [Ii) Just as a man attains perfection of body by nature to live in this world, even so is it necessary that he should attain perfection of soul by divine law so that he may live in the other world. Angels were therefore appointed to keep nature under compulsion so that perfection of body is attained, while prophets were sent to manage the divine law so that perfection of soul may be attained. Again, just as purity of temperament is attained only by the testing of the [generative? compositions and the re- (1 fining of material substances so that there is one born 01 (1) Cf p. 126 with n. 30 above. 339 (2) "capable of hearing and seeing" (samrtan basrran) in this world, even so is purity of soul attainable only by the testing of duties and the refining of souls so that he may become capable of perfect hearing and seeing (samrtan basTran kimilan) in the next world. Were it not for that rfirsti refining work no angel would have ever been sent to the world of physical birth (Slam al-7arhiml, and were it not for this (latter] refining work no prophet would have ever been sent to the world of divine ordinances (cilam al-3ahkim). (208) How wonderful are these spiritual beings fangelsi who mediate in (the world of) creation, and the corporeal . - ones (prophets] mediating in (the world ofj command. The angels gather mankind together from earth into complete human constitution for this world, and the prophets gather them out of ignorance into full angelic natural disposition for the next world. In the world of creation and the world of command angels and prophets respectively formers of the Mot Exalted Command, for they all obedience to His command("2) and "tremble with fear (4) They praise Him night and day without ceasing".are per. "act in P) of Him".402 3 P.T8R3?2900]. 4 21:20.(5) 42:11[0/9(4. 340
Someone may say In attempting to prove the existence of these ascents (to God] and comparisons between the soul on the one hand and God and His attributes and deeds on the other, all that you have mentioned points to the existence of likeness and resemblance between man and God, while it is well known by divine law and reason that )*there is nothing like Him, Who is the Hearer, the Seer For does not resemble anything, nor does any thing resemble Him. In answer we say : While proving these points of knowledge we pointed out things which necessarily imply that the Creator is far removed from all the attributes of His works both created and phenomenal. And yet the more you understand the meaning of similarity, which has no connection with God, the better you will know that there is nothing similar to Him, Besides, we should not think that the participation (of things) in any attribute necessarily means that they are similar. Do you think, for instance, that two contraries are similar with a great difference between them, beyond which no greater difference is conceivable ? Yet many qualities are common tO-themboth.Black and white, for instance, share alike in beii*an accidental quality, in being a color, in being apprehended by sight, 341 09) etc. Similarly if someone says, "God is One Who exists but not in a place, One Who lives, hears, sees, knows, wills, speaks, and is powerful and active, but so is man", would you think that he holds them to be alike, and has proved thac they are similar ? Par from it ! That is not the case. If it were so, then all creatures would be alike, e
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being one hearing, seeing, knowing, powerful, living and active does not. Divine property does not belong except to God, and no one knows it except Him, for it is not conceitable that any one should know it except Him. That is why He gave the most illustra*ious of His creatures (i.e., Muhammad) nothing but names which veiled him. Thus He said (7) to him, "Praise the name of your Lord the Most High". By God, no one other than Himself, in this world or the next, ever knows Him, that is, in a comprehensive and perfect way. (8) "He is 9) God" - without nature (mihiyvah), "the One" (al- ' ( 3Ahad) - without quantity (kpmmivah), "The Everlasting One" (10) (allamad) - exalted above quality Ckayfivvah),.Who "dot(10) (11) (210) not beget", for He is the Creator, "andi,se not begotten", for He is eternally existent; "and these JAI not one like (12) Him" in His being, attributes and actions. This is all we wanted to mention in this book. I have removed the cover from treasured secrets, and the veil from the treasures of knowledge. I have pointed out a these treasured secrets, and exhibited the hiden knowledge A787:1:8112:1.9112 :2.11213ral1111213rb).12112:4. 343 which is generally withheld. [I have done that) to make it available to friends who possess a strong mental power (oarrhah), a sound mind, a pure soul and clearness of insight; being convinced that this age lacks men who have received these secrets by word of mouth, and men who have obtained these things by inference alone, with the hope that the one who has the desire to perpetuate learning and transmit it to others after him will find in it a way to (14
record it and commit it in book form without relying upon the whim of a learner for investigating it in its proper manner, preserving it and transmitting it to others after him; and also without relying upon the efforts of contemporaries and people like them coming after them for investigating, searching out, removing difficulties, solving problems, and probing the depth of sciences. For how can 0 a czeikw have the manner of a hawk in its swoop upon its prey ? And how can mist pour forth rain as the clouds do ? Moreover, I forbid every one who reads this book - friends who have superior fitness and clear mental power - to give 
(13) hit. /ili, ending in a straight alit (alit malsis) meaning "to", "for". But this form can be read silla also (= except, but). Evidently it ought to be 'ill with a round alit Calif magsdrah). It is written with a straight 'alit 3277When it is followed by the interrogative ma - See al-M.12ft, vol. II, p. 1940; Lane, I, 86; cf.ReMouse p. 179 344
it freely to a wicked and obstinate soul, to disclose it to him, or misuse it in any way. If one makes a free gift of knowledge to fools wastes it, While if he keeps it from those who deserve it transgresses against them. (211) If, however, you find some mite who is confident that hid heart is pure and his conduct upright, that he refrains (14) from that to which "the whisperer" (waswis) hastens, and that he looks to the Real One with satisfaction and sincerity, then give it q.o him piecemeal in stages seeking to establish aim in the things which he learns first and those which are to follow after. Get him to promise by God and by oaths from which there is no escape whatever that in passing it on to others he will pursue your method, follow. ing your example. Then whether he publishes this sibience or wastes it God will judge between him and me, "for God si15) is a sufficient reckoner". "God is sufficient for us; (16) He is most excellent Protector". "Most excellent Patron (17)
(14) I.e., Satan, who by wkispering suggests doubts, evil thoughts, sin, etc. Cf.114:4-5. 15 4:6[12)/trb), 33:39W,
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NOTICE' In the colophon of the copy from which we printed this book this statement is found: Ahmed b. Shagban b. Yahyg the Andalusian, known • as Ibn cAbd al-gAziz al-Am r, finished the labor of transcription of this book Wednesday, Rajab, 15, 106 of the hiirah,_ r1656.A.D.] best of blessings and greetinL:s L' upon him. If you find any blemish repair the defect, Por He in Whom there is no blemish at all is the Illustrations and Sublime une. With the help of a1-Sayyid cAbd al-Hamid al. KhamTri of Tunis I have compared this book with another manuscript in Timis, dated 923 A.H. [1517-18 A.D.], during my stay there 1345 A.H. [1926 A.D.2.Thanks be to God, the book is now complete and perfect.
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fkihib, Punishment, 20. Adk, (yudriku), To. apprehend, 8,9,17,19,22-25,29,34,41, 43-50,63,64,661-70,73,74,89,90,135,136,139,140, 151,186. To.attain, 182. (See idrik) Afsada, (ruBsidu), To cause degeneration, 157. Ahadi (fem. ahadiyyah), One, 119. Simple, single, 29. Unitary, 132. (See wandiniyyah) Ahassa, (See hassa). . Ahdatha (vulidithu), To bring into being or existence, 129, , • 164,165. To produce, 164,165,197,206. (See ihdgth) Ahl al-*insif, The righteous, 21. 347 Ahl al-khusis, Religious experts, 2. Aisim al-samEwIt, Celestial bodies, 200. AV!bah (pl. CaJiPib), a wonder, 2,5. Alblio (pl. of khulq, q.v.), Character, 85,96,105,106, 113,115,116,143,168. Akmal (from kimil, q.v.), More perfect, 171. Akmala, To complete, 184. hayaatiha, As they are, 155,156. aIlah (p1. ailit), means, 109. Organ, 19,20,24,31,32,35,50,51,70,73,151,157,164, 177,178. Allah ananinrah, System of law, 102. C/lam (pl. cawilim), Cosmos, 97. Universe, 122,171,190,191,206. World (see the following aombinationa). glam al-aisid, cilam al-aJsim, Physical world, 183,200. See cilam al-carhgm. akbar, Great world, 198. (See caam kabir).
al-caw, cilam al-macid, Resurrection world; 14,34. See cawd, maid. cE1am Jisminr, Physical world, 137,164.
. . .•
348 gllam al.nafs, tilam nafsinT, World of sou1,158,166,167.
See clam 'Dale (fem. gilamiyyah), Universal, 164. (See kullf). ,Ilamtn, Universe, 142,144,149,169,184. gat, Organic, 19,191. gilim, Intellectual, 51. lim gaalf, One who knows intellectual things, 7,170. Slim ma_gala, One who knows intelligible.things, 171. °Amal, (pl. agmil), Function, 205,206. Works (religious), 15,89,101,168,178. gAmalI, Practical, 6,50,89450-158,175,201. qmil (fem. Ilmilah), Practical, 51. ilm, Common, generic, 62,108. General, Universal, 20,21. Amr (pl. awimir), Command, Divine Command, 144150,198, 203-207. Amr Awwal, First Command, 149. al-Haqa, The Divine Command, 125. Amr kisin (pl. sameir kisinah), Phenomenon, 156, (See kisin).
Amrr (fem. amriyyah), :exedt4a. , 59. !loa1a, To have rational knowledge, 72. To know,- 31f, 36,56:72. To reason, 46,47. To understand, 7,59,68,73,75,113,138,140,179. 349 (fem. Intelligent, intelligent agent, 22, 29,76,137. Rational, 3,61,70,72,85,90,111,168,169,178. (pl. ,1/441), Human soul, 16. Intelligence (seethe following cambinations). Mind, 11,23,59,88,163,164,168,187. Rational intelligence, 6,59-61,156,157,171. Reason, 6,7,11,20,21,34,49,50,51,88,90•94,179, 199,208, . Reasoning, 159,160. %malt, Practical reason or intelligence, 50,52,89, 90,110,150,153-158,175,199,201. awwal, First Intelligence, 15,145,183,206.
Intelligence in actuality, 137.
bi!l-cuwwah, Potential intelligence, 56,183. Active Intelligence or Reason, 7,59,124,134.- 141,161,162.
hayilinI, Primary physical (or potential) intelligence, 6,54,55,56-61,110,137,140,163,183. Iliha, Divine Intelligence, 120.
350 Foal munfalil, Intelligence that is acted upon, 10,137,221. mushakhkhas, or shakhs al-gaai, Personalized Intelligence, 126.
(See Nal mustafid and gaol andel).
150,153,154,199,201. Theoratical reason, 50.
°Ali, Intellectual, 7,17,28,33,50,170. Intelligible, 26,49,179. Mental, 31,34,73,88,89,105,135,137,138,144,153, 154,161,164,173. Pertaining to reason, 49,201. Rational, 11,19,48,81,128,149. lAaaala,(yeaaailu), To obtain rational knowledge, 72. (See gaaala). $Arad, Accident, 16,17,21,31,62,72,108,129,130,1719189, 192. (See iirid). . Accidental quality, 63,130,139,140,143,208. Yüklə 2,62 Mb. Dostları ilə paylaş:
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