Yazma cildi 32 · Sayfa 55

اتفق أن يقع منه بحكم القدر المحتوم وسلب العقل عنه وظهور سلطان الغفلة وانتزاح الايمان منه حتى يصير عليه كالظلة، يأتي هٰذا الأمر وقلبه وجل مع هٰذا كله، لإيمانه إنه إلى ربه راجع، يعني هٰذا الفعل إذا نسبه من كونه فعلا إنه راجع إلى الحق، والحكم فيه إنه معصية أو مخالفة إنما هو للعبد.

فيبقى العبد المقدر عليه في وجل: إن نسبه إلى الحق فيرى الحكم بالذم الإلهي يتبعه، فيدركه الوجل كيف ينسب إلى الله ما يناط به الذم.

وإن نسبه إلى نفسه من كونه محكوما عليه بالذم، فإن كونه عملا ينسب إلى الله حقيقة، وأنه في التكوين لمن قال له «كن»، فلا حكم للعبد في وجود هٰذا العمل، فيدركه الوجل أن نسبه مع هٰذا العلم في التكوين إلى نفسه، فيكون ممن أشرك بالله وقد نهي أن يشرك بالله شيئا.

وسبب هٰذا كله كبرياء الحق الذي اكتسبه بالنظر العقلي في نفسه. فما كبر الله من عصاه، ولا عرف الله من لم يعصه، فإنه إذا عرف الله عرف أنه ما عصى إلا صيغة الأمر لا الأمر الإلهي^[10].

فإنه جاءه على لسان واحد من أبناء الجنس، ورأى خطابه إياه بما خاطبه به ينقسم إلى ما تعضده الأدلة النظرية التي قد أمره الحق بها وحكم العقل

it happens that he commits it through the ruling of inevitable destiny, the removal of reason from him, the appearance of heedlessness’s dominion, and faith’s withdrawal from him until it is like a canopy above him, performs this affair with his heart in dread despite all this, because he believes that he returns to his Lord. He means this act: when he attributes it as an act, it returns to the Real. The judgment upon it as disobedience or contravention belongs only to the servant.

The servant for whom it has been decreed thus remains in dread. If he attributes it to the Real, he sees the judgment of divine blame follow it, and dread overtakes him: how can he attribute to God that to which blame attaches?

If he attributes it to himself insofar as it is judged blameworthy, its being an act is truly attributed to God. In its engendering, it belongs to the One who said to it “Be.” The servant therefore has no ruling over this act’s existence. With this knowledge concerning engendering, dread overtakes him if he attributes it to himself, for he would be among those who associate partners with God, though he has been forbidden to associate anything with God.

The cause of all this is the Real’s supreme greatness, which he acquired through rational consideration within himself. Whoever disobeys Him has not magnified God, and whoever has not disobeyed Him has not known God. When he knows God, he knows that he disobeyed only the form of the command, not the divine command^[10].

It came to him upon the tongue of a member of his own kind. He saw that the address directed to him was divided into what is supported by the proofs of consideration, which the Real has commanded him to employ and which reason has ruled