Yazma cildi 13 · Sayfa 11

هكذا فما قدر الله حق قدره؛ فإنه إن لم يقل العبد إن الله ﴿لَيْسَ كَمِثْلِهِ شَيْءٌ﴾ فما قدر الله حق قدره وإن لم يقل إن الله خلق آدم بيده فما قدر الله حق قدره.

وأين الانقسام من عدم الانقسام؟ وأين المركب من البسيط؟ فالكون يغاير مركبه بسيطه، وعدده توحيده وأحديته والحق عين تركيبه، عين بسيطه، عين أحديته، عين كثرته من غير مغايرة ولا اختلاف نسب. وإن اختلفت الآثار فعن عين واحدة. وهٰذا لا يصح إلا في الحق تعالى. ولكن إذا نسبنا نحن بالعبارة، فلا بد أن نغاير: كان كذا من نسبة كذا وكذا من نسبة كذا. لا بد من ذٰلك للافهام.

السؤال الحادي والعشرون ومائة

من الذين استوجبوا القبضة حتى صاروا فيها؟

الجواب

الشاردون إلى ذواتهم من مرتبة الوجوب ومرتبة المحال؛ إذ لا يقبض إلا على شارد، فإنه لو لم يشرد لما قبض عليه. فالقبض لا يكون إلا عن شرود أو توقع شرود. فحكم الشرود حكم عليه بالقبض؛ فبه استوجبوا أن يقبض عليهم. فمنهم من قبض عليه مرتبة الوجوب ومنهم من قبض عليه مرتبة المحال.

وهنا غور بعيد، والإشارة إلى بعض بيانه: إن كل ممكن لم يتعلق العلم الإلهي بإيجاده لا يمكن أن يوجد،

in this way has not measured God according to His true measure. Unless the servant says that concerning God “nothing is like His likeness,” he has not measured God according to His true measure. Unless he says that God created Adam with His hand, he has not measured God according to His true measure.

Where is division in relation to indivisibility, or the composite in relation to the simple? In created existence, its composite differs from its simple, and its number from its affirmation of oneness and its oneness. The Real is the very composition, the very simple, the very oneness, and the very multiplicity, without difference or differing relations. Though the effects differ, they come from one entity. This is valid only concerning the Real, exalted is He. Yet when we make attributions through expression, we must distinguish: such and such came from this relation, and such and such from that relation. This is indispensable for conveying understanding.

Question One Hundred and Twenty-One

Who are those who deserved the grasp, so that they came to be within it?

The answer

Those straying toward their own selves from the rank of necessity and the rank of impossibility. Only a stray is grasped; had he not strayed, he would not have been grasped. Grasping therefore occurs only because of straying or anticipated straying. The governing effect of straying judges that he be grasped. Through it they deserved to be grasped. Some are grasped by the rank of necessity and some by the rank of impossibility.

Here lies a profound depth. An indication of part of its explanation is that any possible thing whose being brought into existence is not an object of divine knowledge cannot exist.