Yazma cildi 29 · Sayfa 18

وقال: «كنت سمعه وبصره».

فالصور التي تقع عليها الأبصار والصور التي تدركها العقول والصور التي تمثلها القوة المتخيلة كلها حجب يرى الحق من ورائها. وينسب ما يكون من هذه الصور من الأعمال إلى الله تعالى كما قال: ﴿والله خَلَقَكُمْ وما تَعْمَلُونَ﴾ [الصافات: ٩٦].

فلم يزل الحق غيبا فيما ظهر من الصور في الوجود. وأعيان الممكنات في شيئية ثبوتها على تنوعات أحوالها مشهودة للحق غيبا أيضا. وأعيان هذه الصور الظاهرة في الوجود الذي هو عين الحق أحكام أعيان الممكنات من حيث ما هي عليه في ثبوتها من الأحوال والتنوع والتغيير والتبديل تظهر في هذه الصور المشهودة في عين الوجود الحق.

وما تغير الحق عما هو عليه في نفسه كما إن الهباء ما تغير عن كونه هباء، مع قبوله لجميع الصور. فهي معان في جوهره.

والمعاني المنسوبة إلى تلك الصور والأعراض والصفات من باب قيام المعنى بالمعنى.

(الرؤية من وراء الحجاب)

فلا تزال الحجب مسدلة، وهي أعيان هذه الصور فلا يرى إلا من وراء حجاب، كما لا يكلم إلا من وراء حجاب. فإذا رآه الرائي كفاحا فما يراه إلا حتى يكون الحق بصره، فيكون هو الرائي نفسه ببصره في صورة عبده فأعطته الصورة

and said, ‘I am his hearing and his sight.’

The forms upon which sight falls, the forms apprehended by intellects, and the forms represented by the imaginative faculty are all veils from behind which the Real is seen. The deeds proceeding from these forms are attributed to God, exalted is He, as He said: ﴿God created you and what you do﴾ [al-Ṣāffāt 37:96].

The Real has never ceased to be unseen within the forms that have appeared in existence. The entities of possible things, in the thingness of their fixity and the varieties of their states, are also witnessed by the Real as unseen. The entities of these forms appearing in existence, which is the Real Himself, are the rulings of the entities of possible things in respect of their states, variety, change, and alteration in their fixity. These appear within the forms witnessed in the entity of true existence.

The Real has not changed from what He is in Himself, just as the Dust has not changed from being Dust, despite its reception of all forms. They are meanings within its substance.

The meanings attributed to those forms, accidents, and attributes belong to the subsistence of meaning within meaning.

(Seeing from behind the Veil)

The veils therefore remain lowered: they are the entities of these forms. He is seen only from behind a veil, just as He speaks only from behind a veil. If the seer sees Him face to face, he sees Him only when the Real is his sight. He is thus the One seeing Himself with His own sight in the form of His servant, and the form imparts