Manuscript volume 26 · Page 11

والغفلة؛ فيتخيل أن له قدما في السيادة، والحال تشهد بخلاف ذٰلك؛ فهو بالحال محقق وفي نفس الأمر على ما هو عليه صاحب الشهود. ولا سعادة له في ذٰلك، بل له الشقاء؛ وهٰذا غاية الحرمان.

(الإيمان بالخبر وشهود العيان)

ولا يزال كذٰلك حتى ينكشف الغطاء فيحتد البصر فيرى الأمر على ما هو عليه فيؤمن به فما ينفعه إيمانه؛ فإن الإيمان لا يكون إلا بالخبر، لا بالعيان. فليس المؤمن إلا من يؤمن بالغيب وهو الخبر الذي جاء من عند الله؛ فإن الخبر بما هو خبر يقبل الصدق والكذب كالممكن يقبل الوجود والعدم.

(الحقوق والموانع المعذرة)

واعلم أنه ما أتي على أحد إلا من الغفلة عما يجب عليه من الحقوق التي أوجب الشرع عليه أداءها. فمن أحضرها نصب عينيه وسعى جهده في أدائها ثم حالت بينه وبين أدائها موانع تقيم له العذر عند الله، فقد وفى الأمر حقه ووفى لله بذمته ولا حرج عليه ولا جناح ولا خاطبه الحق بوجوب حق عليه مع ذٰلك المانع.

والموانع على نوعين: نوع يكون مع الحضور، ونوع يكون مع عدم الحضور، وهو الغفلة. فأما النوع الذي يكون مع الحضور فينقسم قسمين: قسم يرجع إلى النظر في ذٰلك الواجب: هل هو واجب عليه أم لا؟ فيجتهد جهد وسعه

and heedlessness placed within him by God. He therefore imagines that he has a footing in mastery, although his state bears witness to the contrary. His state is thus verified, and in reality he is in the same condition as the possessor of witnessing. Yet he has no felicity in this, but wretchedness. This is the utmost deprivation.

(Faith in the Report and Direct Witnessing)

He remains thus until the covering is unveiled and his eyesight becomes sharp. He sees the affair as it is and believes in it, but his faith does not benefit him. Faith comes only through report, not direct vision. The believer is only one who believes in the unseen: the report that has come from God. A report, as report, accepts truth and falsehood, as the possible thing accepts existence and nonexistence.

(Rights and Excusing Impediments)

Know that no one is brought to grief except through heedlessness of the rights that the Revealed Law has required him to render. Whoever sets them before his eyes and strives his utmost to render them, but is prevented by impediments that establish his excuse with God, has given the affair its due and fulfilled his obligation to God. No distress or blame attaches to him, nor has the Real addressed him with the obligation of a right while that impediment remains.

Impediments are of two kinds: those occurring with presence of mind, and those occurring without it, namely heedlessness. The kind occurring with presence of mind divides into two sections. One returns to considering that obligation: is it obligatory for him or not? He strives to the utmost of his capacity,