Yazma cildi 22 · Sayfa 7

في هٰذا المنزل مجاور لهٰذا، يطلبه بحياة أنفس معدودين موفين له بالصفة التي كان يفنى نفسه فيها؛ فظهر شرف نفسه على غيره حيث قام جماعة من أمثاله مقام نفسه مع الاشتراك في الصورة والمقام والحال.

(حقوق النفس وترتيبها)

وقد بين الله الفرقان بينهما وجعل حق النفس على نفسها أعظم من حقوق أمثالها عليه بلغت ما بلغت؛ فأدخل قاتل أنفس الغير في المشيئة من غير قطع بالمؤاخذة، فهو بين العفو والمؤاخذة مع تعلق حقوقهم به؛ وجعل قاتل نفسه في النار بأن حرم عليه الجنة لعظم حق نفسه على نفسه. وقد ورد أن حق الله أحق أن يقضى من حق الغير، فجعل كذٰلك حق النفس.

وفيه علم السبب الذي لأجله رتب هذه الحقوق هكذا وجعل لها هذه الحدود الإلهية. وفيه علم صفة عذاب من يستر الحق عن أهله إذا توجه عليه كشفه لهم بالإيجاب الإلهي.

وفيه علم من عدل عن الحق بعد إقامة البينة عليه المقطوع بها ما الذي عدل به عن الحق؟ وما حكمه في هٰذا العدول عند الله؟ وفيه علم عذاب أهل الحجب: هل عذابهم بحجابهم أو بأمر آخر؟

وفيه علم الجمع

within this Abode, neighboring this one. He seeks it through the lives of a definite number of selves fulfilling for him the attribute in which he had been annihilating his own self. His self’s nobility over another thus appears: a group of his fellows stands in place of his own self, sharing form, station and state.

(The Self’s Rights and Their Ordering)

God distinguished the two, making the self’s right over itself greater than its fellows’ rights over it, however great. He placed one killing others’ selves within willing, without certainty of taking him to task: he is between pardon and being taken to task, though their rights attach to him. He placed one killing his own self within the Fire, forbidding him the Garden through his self’s tremendous right over itself. It has been reported that God’s right is more entitled to fulfillment than another’s right. He made the self’s right likewise.

It contains knowledge of why He ordered these rights thus and assigned them these divine limits; and knowledge of the attribute of punishment for one concealing the truth from those entitled to it, when divine obligation requires him to unveil it to them.

And knowledge of one departing from the truth after conclusive clear proof has been established against him: what turned him from the truth, and what is his ruling with God in this departure? It contains knowledge of the veiled people’s punishment: through their veil or another matter?

And knowledge of gathering