Volume One
See what God does, and see what we do. See both, and know that what we do is part of God’s work; this is evident in the arena. If there were no actions from the people, if God did everything, then don’t ask anyone ‘why did you do it like that!’
God’s creation brings forth our deeds. Our works are the traces of God’s work.
Whoever speaks either sees the letters or understands the meaning. How can one see both at once? When a person speaks, they contemplate the meaning; if they are heedless of the letters, they intend the meaning. No eye can see both its front and back at once. Know this well! How can you see your future when you see your present?
Since the soul cannot grasp the letter and the meaning simultaneously, how can it perform an action and also create the power to do so? O son! God encompasses all things. Performing one act does not prevent Him from performing another.
Iblis said, “Bima aghwaytani,” – that wretched jinn concealed his own actions.
Adam said, “Zalama enfusana” – he is not heedless of God’s actions like us.
He did not attribute the sin to God with respect, nor did he conceal what God had created. By attributing the fault to himself, he attained grace.
After Adam repented, God said, “O Adam! Did I not create these sins and trials for you?” Was it not My decree, My preordainment? Why did you hide it when seeking excuse?”
Adam replied, “I feared, I did not abandon respect.” Then God said, “That is why I favored you for this.”
He who shows respect receives respect. He who brings sugar eats sesame candy. Pure things are for the pure; please the beloved and receive favor; wound, be wounded!
O heart! To distinguish between compulsion (cabr) and free will (ihtiyar), let me offer an example so that you may understand both:
One hand trembles due to illness, and another hand that you tremble… Know that God has created both movements; but there is no comparison possible between these two. You can repent without moving your hand with your free will; but when have you seen a person afflicted with the illness of trembling repenting?
If someone with limited understanding seeks to find his way in this matter of compulsion and free will, let what we say here be an intellectual discourse, an intellectual game. But that very cunning intellect is not intellect at all.
An intellectual game, even if it were pearls and rubies, is a different game than a game of life (can). The game of life is a completely different station, the wine of life has a different consistency. While Omar and Abu al-Hakem were confidants in the realm of intellect, when Omar came to the realm of life, Abu al-Hakem became Abu Jahl in the game of life. Abu Jahl was essentially ignorant with respect to life, but he was perfect in terms of feeling and intellect.
Know that intellect and games are either traces or causes (through them, the effective and affected are understood). The game of life is something altogether wondrous.
O seeker of light! The light of the soul has shone; necessity, obligation, benefit, requirement – none remain. For a seeing person. When the light has been born and shining, it is evident that he would abandon evidence like a club.
We return to the story; for when have we ever departed from the story?
As for the game of ignorance, it is God’s prison; as for the game of knowledge, it is His pasture and shelter. If we sleep, we are its intoxicated ones; if we are awake, we speak of its stories. If we weep, we find a cloud full of provisions; if we laugh, we are lightning!
If we rage and fight, this is contrary to His wrath; if we reconcile and offer excuses, this is contrary to His love.
What are we in this entangled and confused world? We are like the letter ‘alif.’ And the ‘alif’ essentially has nothing at all!