Manuscript volume 14 · Page 70

به إلى الحد الذي أذن له، نزل عنه، وقعد في الرفرف، وعلا به إلى حيث أراد الله، وغفل الناس عن هٰذا كله، فما أسرى به ص لقوة يقينه، بل يقينه في قلبه على ما هو به من التعلق بالمتيقن العام، كان ما كان، لكنه مما فيه سعادته، لأنه وصف به في معرض المدح.

ولنا في اليقين جزء شريف، وضعناه في مسجد اليقين مسجد إبراهيم الخليل، في زيارتنا لوطا ع، فقد يتيقن الجاهل أنه جاهل، والظان أنه ظان، والشاك أنه شاك فيما هو فيه شاك، وكل واحد صاحب يقين قاطع بحاله الذي هو عليه، علما كان، أو غير علم.

فإن قلت: فأين شرفه؟ قلنا: شرفه بشرف المتيقن، كالعلم سواء، ولهٰذا جاء بالألف واللام في قوله: ﴿حَتَّى يَأْتِيَكَ الْيَقِينُ﴾، يريد متيقنا خاصا، ما هو يقين يقع المدح به، بل هو يقين معين.

(قيام المعنى بالمعنى)

وقوله تعالى: ﴿وما قَتَلُوهُ يَقِيناً﴾ [النساء: 157]، يريد ما هو مقتول في نفس الأمر، لا عندهم، بل ﴿شُبِّهَ لَهُمْ﴾، فهٰذا يقين مستقل، ليس له محل يقوم به، فإنهم متيقنون أنهم قتلوه، والله ليس بمحل لليقين، فلم يبق محل لليقين سوى القتل.

وهٰذا من باب قيام المعنى بالمعنى، فإن اليقين معنى، والقتل معنى، فالقتل قد تيقن في نفسه أنه ما قام بعيسى ع، فالقتل موصوف

to the limit permitted to it, he dismounted and sat in the Rafraf, which raised him to wherever God willed. People overlooked all this. He was not taken by night through the strength of his certainty. His certainty remained in his heart as it was, attached to whatever was certain in general, whatever it may have been, but belonging to his felicity because he was described by it in praise.

We have a noble treatise on certainty, composed in the Mosque of Certainty, the mosque of Abraham the Intimate Friend, during our visit to Lot, peace be upon him. An ignorant person may be certain he is ignorant, one supposing may be certain he supposes, and one doubting certain he doubts concerning what he doubts. Each possesses certainty, decisive concerning the state he is in, whether knowledge or something other than knowledge.

If you ask, “Where, then, is its nobility?” we say: Its nobility is through the nobility of what is certain, just as with knowledge. For this reason He used the definite article in saying, “until certainty comes to you.” He intends a particular object of certainty. Praise does not arise through just any certainty, but through a particular certainty.

(A Meaning Subsisting in a Meaning)

His saying, exalted is He, “They certainly did not kill him” [al-Nisaʾ 4:157], means that he was not killed in the matter itself, not according to them. Rather, “it was made to appear so to them.” This is an independent certainty with no locus in which it subsists. They are certain they killed him, while God is not a locus for certainty. No locus for certainty therefore remains except the killing.

This belongs to a meaning subsisting in a meaning. Certainty is a meaning, and killing is a meaning. The killing has become certain within itself that it did not subsist in Jesus, peace be upon him. Killing is therefore described