T h e T aw as in

of Man s u r Al -H al l aj
T r an s lat ed by Ais h a Abd Ar -R ah m an At -T ar j u m an a

T h e T a-S i n of t h e P r oph et i c L am p
1. A lamp appear ed fr om the Light of the Uns een. I t appear ed and r etur ned, and it s ur pas s ed the other lamps . I t was a r uling moon, manifes ting its elf r adiantly among the other moons . I t was a s tar whos e as tr ological hous e is in the Empyr ean. Allah named him ‘unletter ed’ in view of the concentr ation of his as pir ation, and als o ‘cons ecr ated’ becaus e of the maj es ty of his bles s ing, and ‘Makkan’ becaus e of his r es idence in His vicinity. 2. He ex panded his br eas t, and r ais ed his power , and lifted fr om his the bur den ‘that had weighed down thy back,’ and He impos ed his author ity. As Allah made his B adr appear s o his full moon r os e fr om the cloud of Yamãma and his s un ar os e on the s ide of T ihãma (Makka), and his lamp s hone fr om the s our ce of all divine munifence. 3. He did not r epor t about anything ex cept accor ding to his inner vis ion, and he did not or der the following of his ex ample ex cept accor ding to the tr uth of his conduct. He was in the pr es ence of Allah, then he br ought other s to His Pr es ence. He s aw, then he

r elated what he was . He was s ent for th as a guide, s o he defined the limits of conduct. 4. No one is capable of dis cer ning his tr ue s ignificance, ex cept the S incer e, s ince he confir med its validity, and then accompanied him s o that ther e would not r emain any dis par ity between them. 5. No Gnos tic ever knew him who was not ignor ant of his tr ue quality. His quality is made clear only to thos e to whom Allah under takes to dis clos e it. ‘T hos e to whom We have given the B ook, and the r ecogniz e their s ons , even though a par ty of them conceal the tr uth, and that wittingly.’ (2.46) 6. T he lights of pr ophecy is s ued fr om his light, and his light appear ed fr om the light of Mys ter y. Among the lights ther e is none mor e luminous , mor e manifes t or mor e uncr eate- thanuncr eatednes s than the light of the Mas ter of Gener os ity. 7. His as pir ation pr eceded all other as pir ations , his ex is tence pr eceded non- ex is tence, his name pr eceded the Pen becaus e it ex is ted befor e. 8. T her e was never on the hor iz ons , beyond the hor iz ons , nor below the hor iz ons anyone mor e gr aceful, nobler , wis er , mor e j us t, kinder , mor e God- fear ing or mor e s ympathetic than the holder of this r ole. His title is Mas ter of Cr eation, and his name is Ahmad, and his attr ibute is Muhammad. His command is mor e cer tain, and his es s ence is mor e ex cellent, and his attr ibute is mor e glor ious , and his as pir ation is unique. 9. Oh mar vel! What is mor e manifes t, mor e vis ible, gr eater , mor e famous , mor e luminous , mor e power ful or mor e dis cer ning than him? He is and was , and was known befor e cr eated things and ex is tences and beings . He was and s till is r emember ed befor e ‘befor e’ and after ‘after ’, and befor e s ubs tances and qualities . His s ubs tance is completely light, his s peech is pr ophetic, his knowledge is celes tial, his mode of ex pr es s ion is Ar abic, his tr ibe is ‘neither of the Eas t nor the Wes t’ (24.35), his genealogy is patr iar chal, his mis s ion is conciliation, and he has the title of the ‘unletter ed’. 10. T he eyes wer e opened by his s igns , s ecr ets and s elves per ceived by his being ther e. I t was Allah who made him ar ticulate by His Wor d, and being the Pr oof, confir med him. I t was Allah who s ent him for th. He is the pr oof and the pr oven. I t is he who quenches the thir s t of the vehemently thir s ty hear t, it is he who br ings the uncr eated wor d that is not touched by what touches it, nor phr as ed by the tongue, nor made. I t is united to Allah without s epar ation, and it s ur pas s es the conceivable. I t is he who announces the end and the ends and the ends of the end.

No s cholar ever attained his knowledge nor did any philos opher become cogniz ant of his under s tanding. All knowledge is but a dr op fr om his ocean. and all times ar e but an hour fr om his life. Allah is with him. He es tablis hed his clar ification and ex alted his glor y. Allah is beyond r eality. and none enter ed into his H. what r oute will you take without a guide. 2. 12. s o how much mor e difficult is the per ception of the r eality of the Reality. and with him is r eality. oh ailing one? T he max ims of the philos opher s ar e like a s lipping heap of s and befor e his wis dom. 13. T he compr ehens ions of cr eated natur es ar e not attached to r eality. and his being ther e is He. Above him a cloud flas hed bolts of lightning. and the outwar d by gnos is .11. becaus e he is he. . then he r etur ns to his fellows and tells them of his s pir itual s tate with the mos t eloquent ex pr es s ions . and pointed to the S acr ed Hous e. I t is he who r eceived the or der to br eak the idols . 14. his M is his r ank. as is his s econd M. T he moth flies about the flame until mor ning. and all wis dom is but a handful fr om his s tr eam. and r eality is not attached to cr eated natur es . and he is a her oic war r ior . He is the limitation. s hone. and fr uctified. His D is his per petuity. and his H is the s ame as his s econd M. Allah made his s peech manifes t. 15. caus ed r ain. 18. 16. T he per ception of r eality is difficult to acquir e. and made his pr oof known. T houghts (which come) ar e adher ences . and He made his hear t s hine. Allah did not s ur r ender (His Reality) to His cr eation. T h e T a-S i n of U n der s t an di n g 1. and the adher ences of cr eated natur es do not attach thems elves to r ealities . and r eality does not in its elf imply Allah. and He is He. he made his tongue adequate. and enlar ged his mar k. He made his contempor ar ies incapable (of imitating Qur ’an). 17. He s ent down the fur qan to him. T he he mix es with the coquetr y of the flame in his des ir e to r each per fect union. He lifted the cloud. and his D is as his fir s t M. his H his s pir itual s tate. I f you flee fr om his domains . and below him a bolt of lightning flas hed. He is the fir s t in union and the las t to be commis s ioned as a pr ophet. the inwar d by r eality. and it is he who was s ent to mankind for the ex ter mination of them. Fur ther mor e. Nothing came out of the M of MHMD.

nor s wept away.’ he r epor ted fr om the outwar d hear t. and he r emained without for m or body or dis tinguis hing mar k.not now. it was not the per fection. T hen in what s ens e can he r etur n to his fellows ? And in what s tate now that his has obtained? He who had ar r ived at the vis ion became able to dis pens e with r epor ts . He did not tur n to the r ight to the r eality of things . and the outwar d hear t has believed in You. Meanwhile. ‘His eyes s wer ved not. B ut at that moment. its heat is the r eality of r eality. then under s tand that thes e meanings wer e not tr ue fr om anyone ex cept Muhammad. nor the man of wr ong action. and Union with it is the T r uth of the r eality.’ when he r eached the des er t of the ‘knowledge of r eality.’ When he r eached the Fur ther mos t Limit he s aid: ‘I cannot pr ais e You as You s hould be pr ais ed. nor to the left to the r eality of r eality. T her e was a ‘length of two bows ’ lengths or near er . When he ar r ived to the tr uth of the r eality he left his des ir e ther e and gave hims elf up to the B ountiful.’ .’ but the Mes s enger of Allah and the s eal of the pr ophets . nor in the futur e. nor the man who follows his whims . 5.3. T he light of the flame is the knowledge of r eality. 4. He abs ented hims elf fr om men and j inn. I f you have under s tood this .’ He r enounced his des ir e and followed his vocation. and if this was my s tate. When he r eached the T r uth he r etur ned and s aid: ‘the inwar d hear t has pr os tr ated to You. Even though I am His I am not He. he was being utter ly cons umed. Oh you who ar e uncer tain. ‘the hear t did not lie about what it s aw’ at this s tation near the Lote. 8. s o he leapt into it completely. do not identify ‘I am’ with the divine ‘I ’ . 7. nor the tr ans itor y man. 6. and ‘Muhammed is not the father of any one of your men. and he clos ed his eyes to ‘wher e’ until ther e no longer r emained any veil on the hear t nor any fals ehood. r educed and dis per s ed into fr agments . He was not s atis fied with its light nor with its heat. He who ar r ives at the obj ect of his vis ion is no longer concer ned with the vis ion. nor in the pas t.’ When he r eached the r eality of the r eality he s aid: ‘You ar e the only One who can pr ais e Your s elf. his fellows wer e awaiting his coming s o that he could tell them of his actual vis ion s ince he had not been s atis fied with hear s ay. Even if the ‘I am’ was a cons ummated Gnos tic. T hes e meanings do not concer n the negligent man.T r ee of the B oundar y.

pr obity (naz ah) 10. manner s (adab) 2. pr epar ation (I ’dad) 23. avidity (s har ah) 9. captivity (inqiyad) 25. r es t (tar wih) 15. attr action (mur ad) 26. per plex ity (tahayyur ) 33. wonder (‘aj ab) 6. dis cer nment (tamyiz ) 16. cir cums pection (hiyata) 29. r es is tance (is tilad) 31. enumer ation (‘add) 19. s etting out (tas wih) 14. the paths of acces s to it ar e nar r ow. non. dilation (imtidad) 22. labor (kada) 20.acceptance (r afd) . ex altation (tar ab) 8. cons ider ation (tadabbur ) 32. emancipation (litq) 13. comr ades hip (r ifq) 12. ex is tence (wuj ud) 18. and on them one encounter s s ighing fir es bes ide deep des er ts . Reality is s omething ver y s ubtle and minute in its des cr iption. witnes s ing (s huhud) 17. r es titution (r ada) 21. r eflection (tafakkur ) 34. per is hing (‘atab) 7. T he s tr anger follows thes e paths and infor ms about what he has ex per ienced in the for ty S tations s uch as : 1. r egr et for things los t (iftiqad) 30. is olation (infir ad) 24. pr es ence (hudur ) 27. inter pr etation (ta’abbur ) 36. patience (tas abbur ) 35. s incer ity (s idq) 11. fatigue (nas ab) 4.T h e T a-S i n of P u r i t y 1. ex er cis e (r iyada) 28. awe (r ahab) 3. s er ach (talab) 5.

and the obj ect defined is als o a s ubj ect in r eality.10) 5.in r es pect to r eality. T her efor e he s aid: ‘Per haps I will br ing you s ome infor mation. and He. I f the Well. 9. 38. I . you .’ (20. 8. Fr om the B ur ning B us h. s tr ong cr iticis m (naqd) obs er vation (r i’aya) taking a guide (hidaya) beginning (bidaya) T he las t S tation is the S tation of the people of S er enity of Hear t and pur ification 2. ‘When Mus a accomplis hed the ter m’ he left his people s ince r eality was going to take him as ‘his ’. 11. and ther e s hould be a differ ence between him and the bes t of mankind (Muhammad). 6. that you may become Him. 4. My s ecr et is a witnes s without my cr eated per s onality.nes s is a s ubj ect. Each S tation has its own gift of which one par t is conceivable and the other not. And my r ole is like this B us h. S o r eality is r eality and the cr eated is cr eated. 40. 39. He dr ew me near to Him after I had been s o far fr om Him. and an alliance. Allah made me pas s by what is r eality B y gr ace of a contr act. on the s ide of S inai what he hear d s peak fr om the B us h was not the B us h nor its s eed but Allah. 7. s o how is it defined? 10. T his is my s ecr et and this is r eality 12.Guided was pleas ed with indir ect infor mation how s hall he who s ear ches the r oute not s uffice hims elf with an indir ect tr ace. And yet he was s atis fied with indir ect infor mation without dir ect vis ion. He did not find anything familiar or us eful. And as for Me I am the Pr oof of ever y pr oof. . T hen the s tr anger enter ed the des er t and cr os s ed it and embr aced and compr ehended the whole of it. Allah s aid to Mus a: ‘You guide to the Pr oof.37. not to the Obj ect of the Pr oof. Rej ect your cr eated natur e. Allah enunciated my knowledge with me fr om my hear t. 3. He made me His intimate and chos e me. a pact. either on the mountain or on the plain.

260) becaus e Allah does not fly.T h e T a-S i n of t h e Ci r cl e 1. T he thir d door r epr es ents the one who goes as tr ay in the des er t of the T r uth. As for the Knowledge of the knowledge of T r uth. T he s econd door r epr es ents the per s on who r eaches it. 7. Knowledge denotes a place but the cir cle is a for bidden place (har am). T he point on high r epr es ents his year ning. And s ubtler s till is the inter nal functioning of the under s tanding. T he meaning of T r uth is that fr om which ex ter nals and inter nals ar e not abs ent. 4. I t is His j ealous y which makes it appear after He hid it. I t is s ubtler than the cir cle of the or igins .’ (2. he does not know it. 5. becaus e of the concealing of the imagination.Natur e of the tr uth. T he fir s t door r epr es ents the one who r eaches the cir cle of T r uth. who after enter ing it comes to a clos ed door . 8. T he lower point r epr es ents his r etur n to his point of depar tur e. it was bewilder ment that depr ived us of it. I f you wis h to under s tand what I have pointed to her e. and the middle point is his bewilder ment. and the des ignation of the r egions . I t was awe that kept us apar t. 3. . T he inner cir cle does not have a door . and the point which is in the center is T r uth. becaus e he is incapable. 6. 9. then ‘take four bir ds and twis t them to thee. 2. T hes e ar e the meanings of T r uth. He that enter s the cir cle is far fr om the T r uth becaus e the way is blocked and the s eeker is s ent back. and it does not toler ate for ms . T his is becaus e the obs er ver obs er ves the cir cle fr om without not fr om within.

and he calls me a her etic. nor cons ume its elf.’ 7. Finer s till than that is the mention of the Pr imor dial Point.’ 11. I s aw a cer tain bir d fr om the s elves of the S ufis which flew with the two wings of S ufis m. he fear s the s par ks .10. S o they named the pr ophet ‘Har am’ becaus e he alone came out of fr om the cir cle of Har am. He denied my glor y as he per s is ted in his flight. and s eeing my glor y he calls for help. He is abs ent fr om my vis ion.’ I s aid to him: ‘Alas for thee! B ecaus e ther e is naught like Him. 5. He who r eaches the s econd cir cle imagines me to be the I ns pir ed Mas ter . 11. 8. 4. He as ked me about pur ity and I s aid to him: ‘Cut your wings with the s hear s of annihilation. and which does not gr ow or decr eas e. . he went out and cr ied ‘Ah!!’ to all cr eation. T he one who denies my s pir itual s tate denies it becaus e he does not s ee me. and wear ing the gar ment of T r uth. not a r efuge! Upon that day the r ecour s e s hall be to thy Lor d. upon that day man s hall be told his for mer deeds and his latter .’ S o then he fell into the s ea of under s tanding and was dr owned. He was full of fear and awe. I f not you cannot follow me. 6.S eeing. ‘No indeed. He s aid to me: ‘I fly with my wings to my B eloved. 2. 9. He who r eaches the thr id cir cle thinks that I am at the bottom of all des ir es . and it is to the s acr ed cir cle which is beyond the beyond that he cr ies . 10.Hear ing. And he who r eaches the cir cle of T r uth for gets me and his attention is dis tr acted fr om me. 3. B ut man tur ns to indir ect tes timony. the All. He char ges me with evil. he flees to a r efuge. and his intention is beguiled and led as tr ay. T h e T a-S i n of t h e P oi n t 1. He is the All. which is the S our ce. I am abs or bed in the s ea of the depths of eter nity and he who r eaches the cir cle of T r uth is occupied on the s hor e of the s ea of knowledge with his own knowledge.

He r eached his Des ir e and was cut off fr om his hear t. He made him thir s ty and then fed him. he was s epar ated fr om cons ciences and looks and cr eated tr aces (athar ). 16. When called he ans wer ed. A s ingle unique point fr om the cir cle denotes the var ious thoughts of the under s tanding. 13. enr aptur ed. ‘wher e’ cannot have a place And ther e is no ‘wher e’ when it concer ns You. He ar r ived and was s epar ated. He ar med him and then put him in the s addle. He pur ified him and then chos e him. He was abs ent when he s aw Allah.12. Allah concealed him then made him dr aw near . yet he was not abs ent. Witnes s ed by Allah he witnes s ed Allah.s tr uck. and ‘his hear t lies not of what it s aw. He called him and then s ummoned him.wher e S o wher e ar e you? 12. ‘He dr ew near ’ in r is ing . . Having dr unk he was s atis fied.‘then he came again’ in tr ans cending. You ar e the one who encompas s es ever y ‘wher e’ Up to the point of no. How was he pr es ent and not pr es ent? How did he look and not look? 14. A s ingle point is its elf the T r uth and the r es t is er r or . He commis s ioned him and pur ified him. he came again. T he mind has no image of your ex is tence in time Which would per mit the mind to know wher e you ar e. T her e was a dis tance of ‘one bow s pan’ and when he r etur ned he r eached his mar k. Having come near he was awe. S eeking he dr ew near . Fr om amaz ement he pas s ed to lucidity and fr om lucidity to amaz ement. And having s epar ated hims elf fr om cities and helper s .’ 15. One can r epr es ent the ocean of under s tanding thus : I s aw my Lor d with the eye of my hear t I s aw: ‘Who ar e You?’ He s aid: ‘You!’ B ut for You. Having s een he effaced hims elf. He afflicted him and then came to his aid. He left his hear t ther e and dr ew nigh to his Lor d.

‘Your comr ade did not go as tr ay. He did not compar e Us to other s in tr eating of Us . I t is like a bar r ier r ather than impotence. He went nigh invoking and he r etur ned a her ald. He did not deviate in the gar den of dhikr in contemplation of Us . He did not pas s beyond in vis iting Us . Dis cover . He pas s ed fr om the S tation of Cleans ing to the S tation of Repr oach and fr om the S tation of Repr oach to the S tation of Pr ox imity. and was r es igned to Him in afflictions and thankful for his gifts .’ he did not weaken or gr ow wear y. He went nigh s ear ching and he r etur ned fleeing. He dr ew nigh as a witnes s and r etur ned a contemplative. T hen he announced that it is for bidden. He dr ew nigh ans wer ing and r etur ned inves ted with Divine Near nes s .delineated natur e of Es s ence. 22. And s o the legal fas t is ended on coming to the S acr ed Hous e.Hus adin ibn Mans ur AlHallaj s aid: 25.’ in his contemplation of Us . His eye did not falter nor was he tir ed by a ‘when’ of pur e dur ation. Rather he r emember ed Allah in his br eaths and blinks of the eye. 19. 18. He s tated that ther e wer e two bow s pans to s pecify the ex act place.that you might fly beyond the mountains and the fields . ‘T his is naught but a r evelation r evealed’ fr om the Light to the Light. He hit the mar k of ‘wher e’ with the ar r ow of ‘between’ (ayn and bayn). nor go as tr ay in r oaming in fikr . T he Mas ter of the Ex tr aor dinar y Al. T hen he dr ew nigh to Allah like the one who is going to enter the I ntention. 26. and ‘or ’ becaus e of the un. nor tr ans gr es s in Our mes s age. 20. T her e ar e letter s that ar e us ed no longer letter s of Ar abic or Per s ian. r ais e your feet high fr om mankind and cr eatur es ! S peak of Him with meas ur e and har mony! B e pas s ionate and los t in r aptur e. ‘a little clos er ’ in the Es s ence of the Es s ence. T he mim des ignated ‘T he Las t. Change your s peech! Abs ent your s elf fr om illus ions . T he dis tance between them was ‘two bow s pans ’. 23. 24. 21. ‘Your comr ade did not go as tr ay.17. the mountains of cogniz ance and the hills of s ecur ity in or der to s ee He whom you r egar d. I do not believe that our ex pr es s ion her e will be compr ehens ible ex cept to the one who has ar r ived at the s econd bow s pan which is beyond the T ablet of For ms (lawh mahfuz ). T her e ar e letter s only and that letter is the mim which is the letter s ignifying ‘what he r evealed’ 28. 27.’ .

I f you under s tand this . T r uth and the T r uth of T r uths is found in the fines t dis tinctions . by means of an antidote made by one who loves . fr om pr evious ex per iences . Public dis cour s e tr ans lates its meanings tr ans plant his wis hes . T he Road (s har ’) is his char acter is tic. and the near ing is s een as a vas t ar ea s o that the knower who has followed the obs er ved paths of pr ophetic tr adition may under s tand. 30. the tr uths (haqa’iq) ar e his ar ena and his glor y.’ as a des er t without water in a des er t without water . 34. or with the fr iends of His own. T his near ing is only obtained in the cir cle of vigor ous ex actitude. his denial is his s ole tr uth. his knowledge is denial of knowledge. his for m is unique. T he mim is als o the s tr ing of the Fir s t. T o be one of His own is to have neither Mas ter nor dis ciple. s elves ar e his por tico. obliter ation is his glor y. to be without pr efer ence or dis tinction or affectation or couns el. He s aid that the adequate for m of s peech is that s peech the s ens e of which is dr awing near . and the Kingdom of the Attr ibutes is the s tr ing of the two kingdom. but without ther e being an ‘in him. 37. his attr ibute is Des ir e. His path is har d. peace be upon him. oh lover . ever y s ociable being became his familiar animal. and effacement of effacement his palace.29. and it is by a wor d of deliver ance. and his wis h is s een fr om afar . not having any ‘his ’ or ‘fr om him. 36. T his is the path of the elect in r es pect to individuals . as a s ign in a s ign. 33. 31. when He br ought us ther e. in cons ider ation of calamities and the dis cer nment of dis tinctions . his name is glor ious . pr es er ved in a ‘hidden B ook. His Name is his Path. T he Mas ter of Yathr ib. T he Author of the meaning is the T r uth of Allah not the method of His cr eation. I t comes fr om the One who kindles the fir e of I llumination. . his s in is his s our ce of confidence. pr oclaimed the glor y of the one who pos s es s es the mos t ex cellent of gr aces .’ B ut r ather what is in him is what is in him. humanity is his cons cience. And the Kingdom of the Es s ence of I ntimate (s pecific) I llumination (taj alli khas s ) is the ar r ow of the Abs olute and the ar r ow of the two s pans . ‘in a B ook ins cr ibed’ on the meaning of the language of the bir ds . inviolable. under s tand that the Lor d does not enter into conver s ation ex cept with His own. and his outwar d char acter is tic is his bur ning. effacement is his s ubj ect of meditation. the br ide is his gar den. T he fir s t bow s pan is the Kingdom of Might (j abr ut) and the s econd is the Kingdom of S over eignty (malakut). 35. S haitan is his teacher . 32.’ as He mentioned in a vis ible book.

9. may Allah be mer ciful to him.’ 3. in the under s tanding of the under s tanding r elative to public dis cour s e as to what is legitimate in r egar d to intentions . ‘Oh You who tur n the hear ts ’ and ‘I do not know how to pr ais e You as You s hould be pr ais ed. ‘I t is in You that I am tr ans por ted and on You that I fling mys elf. 8.’ 2. nor s wept as tr ay. having announced his mis s ion. only I blis fell fr om the Es s ence while Muhammad per ceived the Es s ence of the Es s ence. S o this is enough and s ucces s with Allah. their s leeves ar e nothing but dus t. As for I blis . and he was ques tioned when he demanded the ultimate s olitude. their aid is my s topping place. T h e T a-S i n of B ef or e E n dl es s -T i m e an d E qu i vocat i on (for he who under s tands . 39. and Muhammad did not look.’ and als o. Allah s aid to him: ‘Pr os tr ate your s elf!!’ He s aid: ‘Not befor e another than You. their doctr ine is the cor ner s tone of their s tate. For I blis ther e appear ed the Divine Es s ence. peace be on him. He was cur s ed when he r eached the double is olation. He was pr evented fr om even a blink of the eye of awar enes s . 7.’ He s aid to him: ‘Even if my cur s e falls on you?’ He s aid: ‘I t will not punis h me. their s or r ows ar e my gr ief. And when Muhammad announced his mis s ion he r etur ned to his power . 5. T he Mas ter Abu’l. their pr inciples ar e my alar m. B ut any other s tate would be an obj ect of anger for Allah. 6. their volition is my r eques t. and he began to wor s hip the Ador ed One in as cetic is olation. With this s tatement.’ . he did not r etur n to his fir s t power .) 1. I t was s aid to I blis : ‘Pr os tr ate your s elf!’ and to Muhammad ‘Look!’ B ut I blis did not pr os tr ate hims elf. s aid: ‘T her e is no es tablis hed mis s ion ex cept that of I blis and Muhammad.38. 4.Mughith. he did not tur n to the r ight or the left. and their s tate is impotence. ‘his eye s wer ved nor . T heir leaves ar e a dr inking place. Among the inhabitants of heaven ther e was no unitar ian or wor s hipper like I blis . His Mas ter s ar e my r efuge.

Mus a met I blis on the s lope of S inai and s aid to him: ‘Oh I blis . How. and an intention of mine in You. S ayedina Mus a s aid: ‘You abandoned a Command?’ I blis s aid: ‘I t was a tes t. For me.’ 13. " I am better than Him" becaus e I have s er ved You for a longer time. that is but the ambiguity of appear ances .’ S ayedina Mus a s aid: ‘Without s in? B ut your face was defor med. 14. ‘My denial is to affir m your pur ity and my r eas on r emains dis or der ed in You. can we two be other than one? My s er vice is now pur er . and fir e r etur ns to fir e. Not a command. if I was left.’ 15. I f I pr os tr ated befor e another than You or if I did not pr os tr ate it would be neces s ar y me to r etur n to my or igin. your des er tion would be my companion. s ince I became cer tain that dis tance and near nes s ar e one. he became blind. s ince You cr eated me of fir e. while the s pir itual s tate does not r ely on it and does not change.than. to differ entiate fr om You!’ 11. I blis . and both of them pr eceded Adam. S ayedina Mus a s aid: ‘Do you r emember Him now?’ ‘Oh Mus a. what pr evented you fr om pr os tr ating?’ He s aid: ‘T hat which pr evented me was my declar ation of a Unique B eloved. Gnos is r emains tr ue even as it was at the beginning and does not change even if the individual changes . but I am he who knew You in B efor e Endles s . T her e is no dis tance fr om You for me. and s aid: ‘T her e is no path for me to other . I am a humble lover . knows You better than I do! T her e was an intention of Your s in me. it would have been enough to make me pr oud and imper ious . in the two types of beings .10. my time mor e pleas ant. accor ding to an equilibr ium and choice which ar e Your s .’ He s aid to him: ‘You have become pr oud. s o how much mor e ar e des er tion and love tr uly one! Glor y to You in Your Pr ovidence and in the Es s ence of your I nacces s ibility for the pious wor s hipper who does not pr os tr ate befor e any other than You. He fell into the S ea of Maj es ty. As for me. I was called upon a thous and times to pr os tr ate mys elf to Adam and I did not pr os tr ate mys elf becaus e I s tood by the I ntention of my Declar ation. and my r emembr ance is His r emembr ance. And what is Adam compar ed to You and who am I . His r emembr ance is my r emembr ance. when r emember ing our s elves .You. my . and if I had pr os tr ated I would have become like you.T ime.by it I am r emember ed and He is r emember ed. 12. pur e mind does not have need of memor y .’ He s aid: ‘I f ther e was one glance between us . becaus e you wer e only called upon once to ‘look at the mountain’ and you looked. No one.’ I blis r eplied: ‘Oh Mus a.

and on ear th pr eaching to men and j inn s howing them evil deeds .' 19. made me ecs tatic. and I would not abas e mys elf befor e any per s on or body becaus e I do not r ecogniz e any oppos ite with Him! My Declar ation is that of the S incer e and I am one of thos e s incer e in love.Hallaj s aid: ‘I deliber ated with I blis and Phar on on the honor of the gener ous . He s howed my lack of wor th becaus e I pr ais ed His Glor y. ex pelled me.’ 16. I did not r efus e des tiny. One s aid that he was char ged with a mis s ion in heaven. I did not car e at all about the defor mation of my face." 22. Al. 17. becaus e I s er ved Him in the abs olute for my good for tune. becaus e He amaz ed me.s o the Angel could s how good actions and s ay s ymbolically " I f you do thes e you will be r ewar ded. 18. B y His T r uth I was not in er r or in r es pect to His decr ee." he did not r ecogniz e that . When Phar on s aid " I know not that you have other Divinity than me. confus ed me. I f He punis hes me with His fir e for all of eter nity I would not pr os tr ate mys elf befor e anyone. s o that I would no mix with the s aints . T he Mas ter Abu ‘Umar Al." then he could not s ee anyone other than hims elf. I kept my equilibr ium thr oughout thes e s entences . He defor med me. He left me becaus e of my union. He r educed me to a s imple r obe of ihr am becaus e if my hij ya. and amaz ed me becaus e He banis hed me." Phar on s aid: " I f I had believed in this Mes s enger I would have fallen fr om my r ank of honor . He banis hed me becaus e I was a s er vant and put me in a for bidden s tate becaus e of my companions hip. He unified me becaus e he cut me off. He is olated me. B ecaus e one does not r ecogniz e things ex cept by their oppos ites .Hallaj s aid: ‘T her e ar e var ious theor ies r egar ding the s pir itual s tates of Az az yl (I blis befor e his fall). 23. He cut me off becaus e He had pr evented my des ir e. 20.’ 21." B ut he who did not know evil befor e cannot r ecogniz e good. I s aid: " I f I had dis avowd my teaching and my s peech. as with fine white s ilk which can only be woven us ing black fabr ic behind it . ‘I lifted gr eed fr om ever ything which pr events or defends for the s ake of los s as well as gain. and with a mis s ion on ear th. I would have fallen fr om the hall of honor . He put me far fr om other s becaus e of my j ealous for Him alone. and now I s er ve Him for Hims elf. I blis s aid: " I f I had pr os tr ated mys elf I would have los t my name of honor . When I blis s aid: " I am better than him. I n heaven he pr eached to the Angels s howing them good wor ks .r emembr ance mor e glor ious .

oh AllPower ful and S teadfas t. I do not know anyone among the Wis e who knows you better than I do. I blis was thr eatened with the fir e and did not r etr act his allegation. becaus e You had alr eady chos en for me. for a lover is des pis ed. I f I er r in s peech You do not leave me becaus e You ar e the All. I f.his obs tinacy in his pain. and know that I am a mar tyr ! .his wander ing walk to his agony. in being a pr omis e. I am His s ign (taj alli) and I am the T r uth! And this is becaus e I have not ceas ed to r ealiz e the T r uth!" 25. " and don’t you s ee that Allah oppos ed Jibr il in His glor y? He s aid: " Why did you fill your mouth with s and?" 26. And I have s er ved you longer . cr ucified. s o you call me des picable. r epr es enting the gr owing fr equency of his vis its . B ut he s aid: " I believe that ther e is no Divinity but He in whon the tr ibe of I s r ael believe. my hands and feet cut off without r etr acting my as s er tion. the s econd z ay . I f You had willed that I pr os tr ate befor e him. Allah. T he name of I blis was der ived fr om his fir s t name. may He be pr ais ed. Do not blame me.Hear ing. 28. r ewar d me then. s aid to him: " T he choice is mine. then know His s igns .lover . my mas ter . I f you pr evented me fr om pr os tr ating befor e him You wer e the caus e of the pr evention. oh contemptible one!" He s aid. He s aid to him: " You do not pr os tr ate. that this would happen to me. " S ay r ather . 29. the idea of cens ur e is dis tant fr om me. r ead it. the alif . the pr inciple of my vocation is s tr ong indeed. not your s . the z ay. and have a gr eater vir tue and a vas ter knowledge and a mor e per fect activity.his way in His r ank. for I am alone. And I s aid: " I f you do not know Him." 30. Phar on was dr owned in the Red S ea without r etr acting his allegation or r ecogniz ing any mediator .any of his people could dis tinguis h between the tr ue and the fals e.his as ceticis m in His r ank. oh Cr eator . And I was killed." He s aid: " All choices and my choice its elf ar e your s . He who wis hes to wr ite this declar ation of mine. I would have been obedient. 27. Az az yl in which wer e changed: the ‘ayn r epr es enting the amplitude of his endeavor . My companion is I blis and my teacher is Phar on. S o how could I lower mys elf befor e Adam when you cr eated him of ear th and me fr om fir e? T hes e two oppos ites cannot agr ee. 24. Your pr omis e is tr uly the T r uth in pr inciple. and the ya . I have r ead in a Manifes t B ook. and lam .

you have cons ider ed the nar r ow pas s in its ver y nar r ownes s and you have r epr es ented the imagination to your s elf in its ver y unr eality. and his fear was nothing but s imulation and his blindnes s is vanity and . cur s ed fr om his or igin. becaus e he had been in contemplation for a long time alr eady. He cr ied his pain becaus e the fir e bur ned him. becaus e he did not go out fr om his end. 35. T he other Angels pr os tr ated befor e Adam for s uppor t. B ut his cas e became confus ed and his thought went as tr ay. 37.Endles s . Oh my br other ! I f you have under s tood." He r emained in the veil and did not value the dus t.T ime of After . I blis was s tr onger that them in ador ation and near er than them to the Pr es ence of the Es s ence. and I blis r efus ed. dis mis s ed fr om his pr imitive pur ity. He found hims elf between the fir e of his r es ting place and the light of his high pos ition. He ex er ted hims elf mor e and was mor e loyal to the covenant and was clos er to them than the Ador ed. s o he s aid: " I am better than him. Oh my br other ! He was called Az az yl becaus e he was dis mis s ed.T ime. and br ought damnation on hims elf for the After . 33. T he s our ce on the plain is a low.Endles s . He was tor mented by thir s t in the place wher e ther e was abundance. T h e T a-S in of t h e D i vi n e W i l l .lying lake.her e he is ! 34. 32. and you have r etur ned dis tr es s ed and full of anx iety. He did not r etur n fr om his or igin to his end.31. 36. he left. T he mos t aler t of the Knower s r emained s ilent on I blis and the gnos tics did not have the s tr ength to ex plain that which they had lear ned. His attempt to go out mis car r ied becaus e of the fix ity of his kindling.

B oth ar e One and the pr ofes s ion of Unity of the One ar e in Him and fr om Him. Unique. and the four th?’ 5. how will I come out of the s econd.1.no. . and no! Even if I r es ted on my fir s t no I would have been cur s ed until I utter ed the s econd. And if I pas s ed into the thir d I would have to under go the tes t of the four th.Endles s T ime Knowledge.’ T h e T a-S i n of t h e D ecl ar at i on of U n i t y 1. S o . I f I had known that pr os tr ating would have s aved me I would have pr os tr ated. no. 3. and r ej ected until I utter ed the thir d s o what does the four th matter to me? 4. the thir d. 2. T he fir s t cir cle is the Decr ee of Allah (mas hi’a) and the s econd is His Wis dom. and the thir d is His Power . no. 2. B ut I knew that after that cir cle wer e other cir cles . the Living God. He is Allah the Living. I blis s aid: ‘I f I enter ed the fir s t cir cle I would have to under go the tes t of the s econd. 3. Allah is One. Her e is the r epr es entation of the volition of Allah. and if I pas s ed into the s econd I would have to under go the tes t of the thir d. I s aid to mys elf in conj ectur e. ‘if I come out s afe fr om this cir cle. no. Alone and tes tified as One. and the four th is His B efor e. S o the Alif of the fifth La is ‘He.

not fr om Him. and it is not an attr ibute of the Obj ect pr ofes s ed as one. s ubs is ts on the pr imal alif. 7. D iagr am s : T he T awhid is s epar ate fr om Allah. I f I s ay ‘No. Fr om Him comes the dis tance that s epar ates other s fr om His unity. I f I s ay ‘T hen the T awhid is a r elation which attaches the Obj ect to the s ubj ect.4. 9.’ then what r elation attaches the unifier to his pr ofes s ion of Unity? 10. T he alif being the Es s ence and the dals the Attr ibutes . and this s ymbol of wahdahiya is r epr es ented by alif with s ever al dals in it. which ar e the cr eated for ms .’ then I have tur ned this into a logical definition. and is r epr es ented thus : 6. He is fr ee (munaz z ah) of me and my T awhid. 8. I f I s ay ‘T he T awhid r etur ns to the one who pr ofes s es it’ then I make it a cr eated thing. T h e T a-S i n of t h e S el f -Aw ar en es s es in T aw h id . T he T awhid is an attr ibute of the cr eated s ubj ect who pr onounces it. T h e u n iqu en es s : T he pr imor dial alif of the es s ence with the other alifs . It can be r epr es ented thus : 5. the T awhid comes fr om the Obj ect it tes tifies to. T he knowledge of T awhid is an autonomous abs tr act cogniz ance. I f I being cr eated s ay ‘I ’ did I make Him als o s ay ‘I ’? My T awhid comes fr om me then.

T he T r uth (Al.compacted. 5. and He manifes ts it. I f I s ay that it was hidden in Allah. T hat which s uppor ts an accident is not without a s ubs tance.Haqq) its elf is none other than the abode of Allah not neces s ar ily Allah.awar enes s es . I f I s ay of this ‘h’ ‘wah!’ the other s s ay to me.the Unity. as is ‘wher e.’ I t is a definition and the Unity of Allah does not make ex ception to the definition. and I make an emanation of its elf. oper ate in Him. T he attr ibute of the T a. co. However the obj ect of T awhid does not admit of limitation. B ut ever y definition is a limitation.awar enes s es pr oceed fr om Him and r etur n to Him. S aying the T awhid does not r ealiz e it becaus e the s yntactical r ole of a ter m and its pr oper s ens e do not mix with each other when it concer ns an appended ter m. ‘Alas .S in of the s elf. but they ar e not logically neces s ar y. T hes e ar e epithets and s pecifications and a demons tr ative allus ion pier ces this s o we could s ee Allah thr ough the s ubs tantive conditional. T hat which is not s epar ated fr om a body is not without s ome par t of a body.the s elf.) T he s elf.ex is tent with it. how was it hidden wher e ther e is no ‘how’ or ‘what’ or ‘this ’ and ther e is no place (‘wher e’) contained in Him. I f I s aw ‘the T awhid emanates fr om Him’ then I double the Divine Es s ence. 6. T awhid.1. T he r eal s ubj ect of the T awhid moves acr os s the multiplicity of s ubj ects becaus e He is not included in the s ubj ect nor in the obj ect nor in the pr onouns of the pr opos ition. ‘Ayn at beginning and end .awar enes s in T awhid is s uch: (Alif . 2. s ome on one s ide s ome on the other . 9. All human individualities ar e ‘like a building well. B ecaus e ‘in this ’ is a cr eation of Allah.’ 11. 3.T he Es s ence. 10. its pos s es s ive ‘h’ is His ‘Ah’ and not the other ‘h’ which does not make us unitar ians . T hat which is not s epar ated fr om . I ts pr onominal s uffix does not belong to its Obj ect. Hamz a . 7. and the attr ibutes of a limitation apply to a limited obj ect. being and not being this Es s ence at the s ame time. S o how can they be mix ed when it concer ns Allah? 8.’ 4.

and over tur ns them. and the thir d is the allus ion. doctr ines and methods . 14. as s imilations . Allah has nothing to do with thes e fables . T his is the whole which can give us phr as es and s entences .s pir it. ans wer ed. He cir culates in the pr onoun ‘we’ of s ubj ects of per s ons . 4. and He amaz es them in cr os s ing them. . We r etur n then. beyond this to the center (of our Obj ect) and is olate it fr om adj unctions . T he centr al point s ymboliz es the T awhid. 5. the s econd compr is es their tr aces and thes e ar e two cir cles of the cr eated. and to the adepts . T his is the totality of things . contr adicted. T he T awhid is ther efor e an as s imilant. T he fir s t cir cle is the liter al s ens e. s ur pr is es them. but it is not the T awhid. 6. qualifications . deceived and s tupefied. s eiz ed on. I f not. in not without s ome par t of a s pir it. and the s econd is the inner s ens e. how would it be s epar able fr om the cir cle? T h e T a-S i n of t h e D i s con n ect i on -F r om F or m s 1. cults and s ects . Like an ar r ow he penetr ates them. 12. 13. cr eated and compos ed. tr odden upon. 3. T his is the cir cle of the allegor y and this is the figur e which r epr es ents it: 2. pulver iz ations and attr ibutions . Her e is the totality of cr eated s ubs tances and qualities . T he fir s t cir cle (in the nex t diagr am) compr is es the actions of Allah. pr ovides for them.

11. 12. the thir d is that of dimens ions and the four th of the cogniz able. T he fir s t cir cle is pr e. I f I s ay: ‘Allah is Allah’ then do I s ay that Allah is the Es s ence of the Es s ence and that He is He? 16. as if it wer e contingent. and the s econd intelligibles .’ then I make the Es s ence T awhid which can be s poken by us . I f I s ay ‘without time.’ then do I s ay that T awhid is cr eated? 14. becaus e the fact of ex pr es s ing the number of times intr oduces a limiting condition. However the contingent is not an attr ibute of Allah. I f I s ay: ‘T awhid means that Allah wis hes to be One’ the diving volition is an attr ibute of the Es s ence and volitions ar e cr eated. I n s o doing you have added a s ens e to T awhid. 8.Eter nity. I f I s ay: ‘Allah is the T awhid of Es s ence pr oclaimed to its elf. 10. I f I s ay that the T awhid of Allah is valid. His Es s ence is unique. I f I s ay: ‘T he name and the obj ect named ar e One. I f I s ay: ‘He is He.’ they will s ay: ‘T hen is the meaning of T awhid a s imile?’ But ther e is no compar is on when des cr ibing Allah. they will tell me .’ then what s ens e does T awhid have? 15." the wor d is an attr ibute of the Es s ence not the Es s ence its elf. Her e is the T a.‘no doubt!’ 9. 13. . And both T r uth and what is unr eal cannot emanate fr om the Es s ence of the Es s ence. it is not the Es s ence. I f I s ay: ‘T he T awhid is the wor d its elf.7.’ that s tatement is not the T awhid. Your T awhid is without r elation to Allah or to cr eation.S in which tr eats of the denial of s econdar y caus es : and thes e cir cles with ‘no’ wr itten in them ar e its figur e: 17. I f I s ay: ‘No.

. 23. His ex is tence is a mar vel s ince He is r emoved fr om ex is tence.s in of Negation and Affir mation. He r emains . T he fir s t s eeker opens the Door of Knowledge and does not s ee. T he thought of the common people plunges into the s ea of images and the thought of the elect into the s ea of under s tanding. No definition nor counting nor beginning nor end touches Him. and the cir cle which r epr es ents the knowledge of Allah is between the two. None s ay Allah in His Es s ence nor in his volition. His pr oof is s tr ong. Mas ter of Maj es ty and magnanimity. Cr eator of s ouls and bodies . 19. He. Her e is the T a. B ut thes e two s eas dr y up and the ways which they mar ked ar e effaced. B eyond them the dependencies begin. T he two ‘ha’s ’ ar e s et like pillar s of the two s ides of T awhid which holds it up. tr ans cending all dependent things .nes s . 20. T he Es s ence is not without attr ibutes . the Lor d of S plendor and Glor y and Maj es ty. T he thir d opens the Door of Compr ehens ion and does not s ee. On the s ide of the pur e divinity of Allah. 21. T he Unaccountable One with ar ithmetical Unity. T he fir s t for mula tr eats of the thought of the common people and the s econd of the elect. T he ‘no’s ’ which ar e enclos ed by the cir cle ar e the negation of all dimens ions . pr ais e be to Allah who is not touched by any s econdar y caus e.18. He alone knows Hims elf. T he four th opens the Door of Meaning and does not s ee. 24. T he s econd opens the Door of Pur ity and does not s ee. Glor y to Allah who is holy and by His s anctity inacces s ible to all the methods of the gnos tics and to all the intuitions of the people of r evelations . the two thoughts dis appear and the two pillar s fall and the two wor lds of being per is h and pr oofs and knowledge vanis h. and this is its r epr es entation: 22. and His power glor ious . nor in s peech nor in His He.

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