الْمَنْطِقُ،the logic,وَالْخِطَابُand the discourseالْقَلْبِيِّof the heartالرُّوحِيِّspiritualبِحُكْمِby the rule ofالْعَادَةِ.habit.
The logic and the discourse of the heart by the rule of habit.
وَيَتَّفِقُAnd it agreesتَجَرُّدُthe detachmentالرُّوحِ.of the soul.
And it agrees to the detachment of the soul.
فَتَتَشَكَّلُSo they take the formتِلْكَof thoseالْمَعَانِيِmeaningsلِلْقُوَّةِfor the powerالسَّامِعَةِthat hearsبِشَكْلٍin the form ofالْأَصْوَاتِthe soundsالْمَسْمُوعَةِthat are heard.
So they take the form of those meanings for the listening power in the form of the heard sounds.
وَلِلْقُوَّةِAnd for the powerالْبَاصِرَةِthat seesبِشَكْلٍin the form ofالْأَشْخَاصِthe peopleالْمَرْئِيَّةِ.that are visible.
And for the seeing power in the form of the people that are visible.
فَيَرَىSo he seesصُورَهَاtheir imagesوَيَسْمَعُand hearsالْخِطَابَ.the discourse.
So he sees their images and hears the discourse.
وَكُلَّهُAnd all of itفِي نَفْسِهِis in himselfلَيْسَthere is notفِيinمِنْهُitشَيْءٍ.anything.
And all of it is in himself; there is not anything in it.
وَيَحْلِفُAnd he swearsأَنَّهُthat heرَأَىsawوَسَمِعَand heard.
And he swears that he saw and heard.
وَسَمِعَAnd he heardالْخَارِجَthe externalوَصَدَّقَ،and believed,لَكِنَّbutرَأَىhe sawفِيinالْخَارِجِ،the external,أَوْorفِيinنَفْسِهِhimself ؟وَAndيَتَّفِقُit agreesضَعْفَweaknessالتَّمِيِيزِ.of distinction.
And he heard the external and believed, but did he see in the external, or in himself? And it agrees with the weakness of distinction.
وَقِلَّةَAnd the lackالْعِلْمِ،of knowledge,وَاسْتِيلَاءِand the dominanceتِلْكَof thoseالْمَعَانِيِmeaningsعَلَىoverالرُّوحِ.the soul.
And the lack of knowledge, and the dominance of those meanings over the soul.
وَتَجَرُّدَهَاAnd its detachmentعَنْfromالشَّوَاغِلِ.distractions.
And its detachment from distractions.
فَهَذِهِSo theseالْوُجُوهُfacesالثَّلاثَةُthreeهِيَareوُجُوهٌfacesالْخِطَابِ.of discourse.
So these three faces are faces of discourse.
وَمَنAnd whoeverسَمَّعَmade himself hearنَفْسَهُhimselfغَيْرَهَاother than itفَإنَّمَاthen he isغُرُورٌ،deception,وَخَدْعٌand trickeryوَتَلْبِيسٌand illusionوَهَذَاand thisالْمَوْضِعُplaceمَقْطَعٌis a segmentالْقَوْلِ،of speech,وَهُوَand it isمِنْofأَجَلِthe most importantالْمَوَاضِعِsubjectsلِمَنْfor whoeverحَقَّقَهُverified itوَفَهِمَهُand understood it.
And whoever made himself hear other than it then he is deception, trickery, and illusion; and this place is a segment of speech, and it is one of the most important subjects for whoever verified it and understood it.
وَاللهُAnd Allahالْمُوَفِّقُis the one who grants successلِلصَّوَابِto what is right.
And Allah is the one who grants success to what is right.
قَالَHe said«الْدَّرَجَةُThe second degreeالثَّانِيَةُ :is:إِلْهَامٌInspirationيَقَعُthat occursعَيَاناًvisiblyوَعَلاَمَةٌand a signصِحَّتِهِ:of its validity is:أَنَّهُthat itلَاdoes notيَخْرُقَbreak throughسَتْراً.a veil.
He said: "The second degree is: Inspiration that occurs visibly and a sign of its validity is: that it does not break through a veil.
وَلَاAnd does notيَجَاوِزَexceedحَدّاً.a limit.
And does not exceed a limit.
وَلَاAnd does notيُخْطِئُerrأَبَداً»ever."
And does not err ever."
الْفَرْقُThe differenceبَيْنَbetweenهَذَاthisوَبَيْنَandالإِلْهَامِ،inspiration,فِيinالْدَّرَجَةِthe degreeالأُولَى:the first is:أَنْthatذَاكَthatعِلْمٌknowledgeشَبِيهٌsimilarبِالضَّرُورِيِّto what is necessaryالَّذِيthatلَاcannotيُمْكِنُbe pushedدَفْعُهُaway from itعَنْfromالْقَلْبِ.the heart.
The difference between this and inspiration, in the first degree is that that is knowledge similar to what is necessary that cannot be pushed away from the heart.
وَهَذَاAnd thisمُعَايَنَةٌis witnessingوَمُكَاشَفَةٌ.and unveiling.
And this is witnessing and unveiling.
فَهُوَSo it isفَوْقَهُabove itفِيinالْدَّرَجَةِ،degree,وَأَتْمُand more completeمِنْهُthan itظُّهُوراً.in manifestation.
So it is above it in degree, and more complete in manifestation.
وَنِسْبَتُهُAnd its relationإِلَىtoالْقَلْبِthe heartنِسْبَةٌis a ratioمَرْئِيَّof the visibleإِلَىtoالْعَيْنِ.the eye.
And its relation to the heart is like the visible to the eye.
وَذَكَرَAnd he mentionedلَهُfor itثَلاَثَthreeعَلاَمَاتٍ.signs.
And he mentioned for it three signs.
إِحْدَاهَاOne of them is«أَنَّهُ"that itلَاdoes notيَخْرُقَbreak throughسَتْراً»a veil."
One of them is: "that it does not break through a veil."
أَيْThat is,صَاحِبُهُits possessorإِذَاwhenكُوشِفَhe is unveiledبِحَالٍin a stateغَيْرِother thanالْمَسْتُورِthe hiddenعَنْهُfrom himلَاdoes notيَخْرُقَbreak throughسَتْرًاthe veilوَandيَكْشِفَهُreveals itخَيْراًgoodكَانَor wasأَوْorشَرًّا،evil,أَوْorأَنَّهُthat itلَاdoes notيَخْرُقَbreak throughمَاwhatسَتَرَهَاhe veiled itاللَّهُAllahمِنْfromنَفْسِهِhimselfعَنْfromالنَّاسِ.the people.
That is, when its possessor is unveiled in a state other than the hidden from him, he does not break through the veil and reveals it, whether it was good or evil; or that it does not break through what Allah has veiled from himself from the people.
بَلْRatherيَسْتُرُit veilsنَفْسَهُ،himself,وَandيَسْتُرُveilsمِنْfromكُوشِفَhe is unveiledبِحَالِهِ.in his state.
Rather, it veils itself, and veils from the one who is unveiled in his state.
الثَّانِيَةُThe second«أَنَّهُ"that itلَاdoes notيَجَاوِزَexceedحَداًa limit.يَحْتَمِلُIt has two possible interpretations.وَجْهَيْنَ."faces."
The second is: "that it does not exceed a limit; it has two possible interpretations.
أَحَدُهُمَاOne of them is:أَنَّهُthat itلَاdoes notيَتَجَاوَزَexceedبِهِit toإِلَىtoارْتِكَابِthe commissionالْمَعَاصِي،of sins,وَتَجَاوُزِand go beyondحُدُودِthe limits ofاللَّهِAllah.مَثَلَLikeالْكَهَانَ،the soothsayers,وَأَصْحَابِand the people ofالْكَشْفِrevelationالشَّيْطَانِيِّ.and the satanic.
One of them is: that it does not exceed it to the commission of sins, and go beyond the limits of Allah, like the soothsayers and the people of revelation and the satanic.