The Principles of Sufism. 'A'ishah al-Ba'uniyyah

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СКАЧАТЬ state of estrangement, and He moves me to the state of purity, then memory of estrangement in the state of purity would be estrangement.”

      Abū Naṣr al-Sarrāj said, “Al-Sarī alluded to the repentance of the novices, which is in a state of flux, while al-Junayd alluded to the repentance of the spiritually realized ones; they do not recollect their sins because their hearts are overwhelmed by the majesty of God and the constant remembrance of Him.”²⁵

      1.17

      ويقال أَمَرَ الكافّة بالتوبة: العاصين بالرجوع إلى الطاعة والمطيعين من رؤية الطاعة إلى رؤية التوفيق وخاصّ الخاصّ من رؤية التوفيق إلى مشاهدة المُوَفِّق. ويقال أَمَرَ الكلَّ بالتوبة لئلّا يخجل العاصي في الرجوع بانفراده فقال تعالى {وَتُوبُوۤاْ إِلَى ٱللهِ جَمِيعًا أَيُّهَ ٱلْمُؤْمِنُونَ لَعَلَّكُمْ تُفْلِحُونَ}. أَمرهم سبحانه بالتوبة لينتفعوا بها لا ليكون للحقّ سبحانه بطاعتهم تجمّل.

      It is said that God ordered a type of repentance for every kind of person: the disobedient are to return to obedience, and obedient persons are to turn away from concern for obedience and toward seeing success. For the chosen elite, however, repentance is to turn away from seeing success to contemplate Him who gives success. It is also said that He ordered all to repent lest a penitent person should feel ashamed of repenting by himself. Thus, He the Exalted has said, «Turn to God, together, O believers, that you might be successful.»²⁶ God, may He be praised, ordered repentance so that they might benefit from it, not so that their obedience be an embellishment for Him, may He be praised.²⁷

      1.18

      قال أَبو يزيد: التوبة من الذنب واحدة ومن الطاعة ألف. وقال القشيريّ: لولا أنَّ الله تعالى يتوب على العبد وإلّا لَمَا تاب. انتهى.

      Abū Yazīd al-Bisṭāmī said, “Turning from sin occurs once, but from obedience, a thousand times.”²⁸ Al-Qushayrī said, “Were it not that God the Exalted turns in forgiveness to the worshipper, the worshipper would never ever repent.”²⁹

      1.19

      اعلمْ رحمك الله أنّ لكلّ جارحة حظًّا من التوبة فللقلب نيّة الترك والندم وللعين الغضّ ولليد الكَفّ عن البطش وللرِجل ترك السعي وللسمع ترك الإصغاء وقِسْ على ذلك. هذه توبة العامّة وتوبة الخاصّة هذه وتزيد عليها مخالفة هوى النفس وغضّ بصر القلب عن سائر الحظوظ والزهد في ما يفنى وهذه هي التوبة الموجبة لمحبّة الله تعالى في قوله {إِنَّ ٱللهَ يُحِبُّ ٱلتَّوَّابِينَ}.

      Know, may God show you mercy, that every part of the body has a share in repentance. Thus for the heart, there is the intention to avoid sin, and remorse; for the eye, there is lowering one’s gaze; for the hand, there is refraining from grabbing; for the foot, there is giving up running to prohibited places; for the ear, to stop listening to useless prattle, and so forth.³⁰ This is the repentance of the common people. The repentance of the people of distinction is all this, plus opposing concupiscent desire, lowering the heart’s gaze away from all good fortune, and renouncing the ephemeral world. This is the repentance required for the love of God the Exalted, described in His saying: «Truly, God loves those who turn in repentance.»³¹

      1.20

      وأمّا توبة خاصّ الخاصّ فهي من النظر إلى سوى الله ومن التعلّق بغير الله ومن الاعتماد على سوى الله ومن الوقوف مع غير الله وذلك يشمل سائر الأشياء حتّى القُرب والعبادات والأحوال والكرامات والمراتب والمقامات وكلّ شيء سوى الله تعالى وتكون توبته بربّه لربّه وهذا هو المورد الأصفى والمقام الأعلى من التوبة التي هي فرع من أصل التوبة المختصَّة بالجناب العالي المحمّدي في قوله تعالى {لَقَدْ تَابَ ٱللهُ عَلَىٰ ٱلنَّبِيِّ}.

      The repentance of the chosen elite is for looking at anything but God, for attachment to anything other than God, for reliance on anything but God, and for being occupied with anything other than God. This repentance includes everything, even proximity to God, religious practices, mystical states, miracles, and mystical ranks and stations—everything except God the Exalted—such that one’s turning in repentance is by one’s Lord and to one’s Lord. This is the purest destination, the highest station in repentance, for it is a branch from the root of repentance pertaining to his honorable Muḥammadian majesty when the Exalted says, «He forgave the Prophet.»³²

      1.21

      قال بعض الأكابر: في الآية عرّض بتوبة من لم يُذنِبْ سترًا لمن أذنب إشارةً إلى أنّه لا يدخل أحدٌ من أمّته إلى مقام إلّا تابعًا له صلّى الله عليه وسلّم. وقال بعض أهل التحقيق إنَّ ذكر التوبة في هذه الآية أَخْذُ العَلَقَة من صدره الشريف فقيل هذا حظّ الشيطان فكأنّه صلّى الله عليه وسلّم يستغفر من كونه فيه مدّة. وقال بعضهم هي مقدّمة توبة الأمّة لتصحّ بالمقدّمة التوابع من توبة التائبين. وقال بعضهم: توبة الأنبياء من مشاهدة الخلق في وقت التَبليغ إذ الأنبياء لا يغيبون عن الحضرة لأنّهم في عين الجمع أَبدًا.

      One of the great scholars has said, “In the above verse from the Qurʾān, He alludes to the repentance of the one who never sinned, as a pretext for those who do sin, by calling attention to the fact that no member of the community of the Prophet, God bless and cherish him, enters a station without following his example.” One of the people of spiritual realization said that mention of repentance in this verse is the removal of the clot from Muḥammad’s noble breast by angels,³³ and some say that this clot was Satan’s portion. Therefore, it is as if he, may God bless and cherish him, sought forgiveness for Satan’s evil ever having been inside him. Another has said this СКАЧАТЬ