Manuscript volume 24 · Page 13

إلحاق خفي بازدحام، فالحق العمل بالفجور بالعمل بالتقوى، وما فرق في موضع التفريق، فجمع بينهما في العلم والعمل، والأمر ليس كذٰلك.

وسبب جهله بذٰلك أنه رمى ميزان الشرع من يده، فلو لم يضع الميزان من يده لرأى أنه مأمور بالتقوى، منهي عن الفجور، مبين له الأمران معا.

ولما أضاف الله الفجور لها والتقوى، علمنا أنه لا بد من وقوعهما في الوجود، من هذه النفس الملهمة؛ فكان الفجور لها ما انفجر لها عن تأويل تأولته، فما أقدمت على المخالفة انتهاكا للحرمة الإلهية، ولا يتمكن لها ذٰلك، وكان هٰذا من رحمة الله بالأنفس.

ولما كان الفجر فجرين، فجر كاذب، وفجر صادق، وهو الفجر المستطيل الكاذب ألهمها تقواها، أي تتقي في فجورها الفجر المستطيل، لأنه يستطيل عليها بالأولية، لتاخر المستطير الذي يطير حكمه عنها ﴿فألهمها فجورها﴾، فتبين لها بهٰذا الانفجار ما هو المشكوك فيه من غير المشكوك وتقواها، وما تتقي به ما يضرها حكمه فيها.

فلو لا ما مكنها مما تتقي به، وهو المعنى الذي ألهمها لتتنبه النفس على استعماله، فتفرق ما بين الشبهة والدليل، ما تمكنت من الفرق بينهما.

فإن الله سبحانه، كما لم يأمر بالفحشاء، لم يلهم العبد العمل بالفحشاء، كما يراه بعضهم، ولو ألهمه العمل بالفحشاء، لما قامت

a hidden attachment amid crowding. Thus he attached acting wickedly to acting with wariness and failed to distinguish where distinction was required. He combined them in knowledge and action, whereas the affair is not thus.

The reason for his ignorance of this is that he cast the balance of the Revealed Law from his hand. Had he not laid the balance down, he would have seen that he was commanded to wariness and forbidden wickedness, both matters having been clarified to him.

When God attributed wickedness and wariness to the soul, we knew that both must occur in existence from this inspired soul. Its wickedness was what burst forth for it from an interpretation it adopted. It did not undertake disobedience to violate the divine sanctity, nor is that possible for it. This belongs to God's mercy toward souls.

Since dawn is two dawns, a false dawn and a true dawn—the vertically extending dawn being the false one—He inspired it with its wariness: that is, in its bursting forth it should guard against the vertically extending dawn. This dawn extends over it through its precedence, since the spreading dawn, whose ruling flies away from it, comes later. ‘He inspired it with its wickedness’: through this bursting forth He made clear to it what is doubtful as distinct from what is not doubtful, and its wariness, and that through which it guards against what would harm it by its ruling within it.

Had He not enabled it to possess that through which it guards itself—the meaning He inspired in it so that the soul might become alert to employ it, distinguishing the specious argument from the proof—it could not have distinguished between them.

For just as God, glorified is He, does not command indecency, He does not inspire the servant to act indecently, as some suppose. Had He inspired him to act indecently, there would be no