Yazma cildi 34 · Sayfa 262

للعالم القدم؛ لاستحال عليه العدم. والعدم ممكن، بل واقع عند العالم الجامع؛ لكن أكثر العبيد ﴿في لَبْسٍ من خَلْقٍ جَدِيدٍ﴾ [ق: ١٥].

فما عرف تجدد الأعيان إلا أهل الحسبان. وأثبت ذٰلك الأشعري في العرض، وتخيل الفيلسوف فيه أنه صاحب مرض؛ فجهله بسواد الزنجي وصفرة الذهب، وذهب به مثل هٰذا المذهب.

و من ذٰلك من عنت فقد وقت من الباب 245

الوقت سيف، ومنه الخوف كل الخوف. زمانك حالك، وفي إقامتك ارتحالك.

فسيرك يا هٰذا كسير سفينة بقوم قعود والقلاع تطير.

المسافر بمركبه جاهل بمذهبه. رحله ريح بالمكان الفسيح. رأسه في الماء، ورجلاه في الهواء؛ فمشيه مقلوب، وهو المطلوب. لو لا قلبه؛ ما مشى، ولو لا قلبه ما وشى ما وشى إلا لراحة قلبه، وما علم ما احتقبه من ذنبه.

لو كتم العبد سرا؛ ما قيل له لقد جئت ﴿شَيْئاً إِمْراً﴾ [الكهف: ٧١]،

that preeternity belongs to the world, nonexistence would be impossible for it. Nonexistence is possible—indeed, actual for the encompassing knower—but most servants are “in confusion about a new creation” [Qaf 50:15].

Only the people of reckoning know the renewal of entities. Al-Ashʿari established it concerning the accident, while the philosopher imagined him to be ill. He called him ignorant because of the Zanjī’s blackness and gold’s yellowness, and took this sort of position concerning him.

Among this: whoever suffers distress has assigned a time, from Chapter 245.

The moment is a sword, and from it comes the utmost fear. Your time is your state, and within your remaining is your travelling.

Your travelling, then, is like a ship’s travelling with people seated while the sails fly.

The traveller with his conveyance is ignorant of his course. His saddle is wind within a spacious place. His head is in water and his feet in air: his walking is reversed, and that is what is sought. But for his inversion he would not walk, and but for his heart he would not divulge. He divulged only to relieve his heart, not knowing the sin he had loaded upon himself.

Had the servant concealed a secret, it would not have been said to him, “You have brought a grave thing” [al-Kahf 18:71],