Handschriftenband 23 · Seite 299

فلا تبطل حكمة الله في حقك فتكون من الجاهلين، فلا يصغ إلى هٰذا العتب ولا إلى هٰذا المعلم؛ فإنه خاطر نفسي ما هو خاطر إلهي، وليثبت على اعتكافه بالباب الخاص وليقل لذٰلك المعلم: إن الله قد نهى أن تؤتى البيوت من ظهورها، فلو كنت من الله لأتيت البيوت من أبوابها، وأنا بيت، لا يزيده على هٰذا.

(قبول السبب من باب الوجه الخاص)

فإذا أراده الحق لذٰلك المقام أدخل عليه ذٰلك السبب بما عنده من الأمانة له على باب ذٰلك الوجه الخاص الذي قد واجهه هٰذا العبد واعتكف عليه، وذٰلك هو باب بيته، فإذا أعطاه ذٰلك السبب ما أعطاه قبله منه؛ لأنه ما جاءه إلا من باب الوجه الذي يطلب الأمر منه، وقد أتى البيت هٰذا السبب من بابه.

وهٰذا هو المسمى خرق العوائد في العوائد^[81]؛ فإن العالم لا يشهدون صاحب هٰذا المقام إلا آخذا من الأسباب، فلا يفرقون بينهم وبينه، فهو وحده يعرف كيف أخذ، وليس هٰذا المقام إلا للملامية وهم أعلى الطوائف؛ فإنهم في خرق العادة في عين العادة، وبينهم في المقام ما بين المحجوب والمشاهد ولكن لا يشعرون.

(العادة الظاهرة وحضور الأسباب)

وأصحاب

so do not nullify God's wisdom in your own case and become one of the ignorant,” he should pay no heed to this reproach or this teacher. It is a thought from the soul, not a divine thought. He should remain steadfast in his abiding at the particular door and say to that teacher: “God has forbidden houses to be entered from their backs. Were you from God, you would enter houses through their doors, and I am a house.” He should say no more than this to him.

(Accepting the Cause through the Door of the Particular Face)

When the Real desires him for that station, He brings that cause, with the trust it holds for him, to him through the door of that particular face toward which this servant has turned and at which he has abided. This is his house's door. When that cause gives him what it gives him, he accepts it from it, because it has come to him only through the door of the face from which he seeks the affair. This cause has entered the house through its door.

This is what is called the breaking of customary patterns within customary patterns^[81]. The world sees the possessor of this station only as receiving from causes, so people do not distinguish between themselves and him. He alone knows how he has received. This station belongs only to the People of Blame, who are the highest of the groups. They break custom within custom itself. The difference in station between them and the others is that between the veiled person and the witness, but the others do not perceive it.

(Outward Custom and the Presence of Causes)

As for those who