الباب الحادي والثلاثون في أيام الله
Chapter Thirty-One: On the Days of God (Ayyām Allāh)
§1 أيام الحق تجلياته وظهوره بما تقتضيه من أنواع الكمالات، ولكل تجلٍّ من تجلياته سبحانه وتعالى حكم إلهي هو المعبَّر عنه بالشأن.
The Days of the Real are His self-disclosures (tajalliyāt) and His appearance by what they require, of the kinds of perfections; and for each self-disclosure of His self-disclosures, glory be to Him and Most High, there is a divine rule, which is what is expressed by the 'affair' (shaʾn).
glossary: tajalli
§2 ولذلك الحكم في الوجود أثرٌ لائق بذلك التجلي، فاختلاف الوجود، أعني تغيُّره في كل زمان، إنما هو أثر للشأن الإلهي الذي اقتضاه التجلي الحاكم على الوجود بالتغيير.
And that rule has, in existence, an effect befitting that self-disclosure; so the variation of existence -- I mean its change in every time -- is only an effect of the divine affair that the self-disclosure required, ruling over existence with change.
glossary: tajalli
§3 وهو معنى قوله: {كُلَّ يَوْمٍ هُوَ فِي شَأْنٍ}. واعلم أن هذه الآية لها معنىً ثانٍ راجع إلى الحق.
And it is the meaning of His saying: 'Every day He is upon some affair.' And know that this verse has a second meaning, referring to the Real.
Qurʾān 55:29: al-Raḥmān 55:29, the clause 'kulla yawmin huwa fī shaʾn' (a portion of the verse). Verified, tag correct.
§4 فكما أن للتجلي شأناً، ولذلك الشأن في الوجود الحادث أثراً،
For just as the self-disclosure has an affair, and that affair has, in the originated existence, an effect,
§5 فكذلك لذلك التجلي مقتضىً، ولذلك المقتضى في نفس الحق من حيث ذاته تنوُّع، لأن الحق سبحانه وتعالى ولو كان في نفسه لا يقبل التغيُّر، فإن له في كل تجلٍّ تغيُّراً.
so likewise that self-disclosure has a requisite (muqtaḍā), and that requisite, in the very Real, in respect of His Essence, has variation (tanawwuʿ); because the Real, glory be to Him and Most High, even though in Himself He does not accept change, yet He has, in every self-disclosure, a change.
glossary: tajalli, dhat
§6 وهو المعبَّر عنه بالتحوُّل في الصور؛ فعدم التغيُّر له حكم ذاتي، والتنوُّع في التجليات له أمر وجودي عيني.
And it is what is expressed by the transformation in the forms (al-taḥawwul fī al-ṣuwar); so non-change is, for Him, an essential rule, and variation in the self-disclosures is, for Him, a concrete existential matter.
glossary: tajalli, dhat 'The transformation in the forms' alludes to the sound ḥadīth of the Day of Resurrection, in which God discloses Himself in changing forms (Bukhārī/Muslim); al-Jīlī reads it as variation-in-disclosure, not change-in-Essence.
§7 فهو متغيِّر لا متغيِّر، بمعنى متنوِّع لا متنوِّع، أي متحوِّل في الصور لا متحوِّل في نفسه عما يقتضيه كماله،
So He is changing, not-changing -- in the sense of varying, not-varying -- that is, transforming in the forms, not transforming in Himself from what His perfection requires;
§8 لأنه على ما هو عليه ولا سبيل إلى تغيُّره عما هو عليه، تعالى الله عن ذلك علوّاً كبيراً.
because He is as He is, and there is no way to His changing from what He is. Exalted is God above that by a great exaltation.
glossary: dhat
§9 وهذا سرُّ قوله: {كُلَّ يَوْمٍ هُوَ فِي شَأْنٍ}.
And this is the secret of His saying: 'Every day He is upon some affair.'
Qurʾān 55:29: al-Raḥmān 55:29, re-cited. Tag correct.
§10 واعلم بأن الحق سبحانه وتعالى إذا تجلى على العبد سُمِّي ذلك التجلي بنسبته إلى الحق شأناً إلهياً،
And know that the Real, glory be to Him and Most High, when He discloses Himself upon the servant, that self-disclosure is named, by its relation to the Real, a divine affair (shaʾn ilāhī),
glossary: tajalli
§11 وبنسبته إلى العبد حالاً.
and by its relation to the servant, a state (ḥāl).
§12 ولا يخلو ذلك التجلي من أن يكون الحاكم عليه اسماً من أسماء الله تعالى أو وصفاً من أوصافه.
And that self-disclosure is not free of its ruler being a name of the names of God Most High, or an attribute of His attributes.
glossary: asma, sifat
§13 فذلك الحاكم هو اسم ذلك التجلي، وإن لم يكن له اسم أو وصف مما بأيدينا من الأسماء والصفات الإلهية، فإن حال اسم ذلك الولي المتجلَّى عليه هو عين الاسم الذي تجلى به الحق عليه.
So that ruler is the name of that self-disclosure; and even if it has no name or attribute among those in our hands of the divine names and attributes, then the state of the name of that friend (walī) disclosed-upon is the very name by which the Real disclosed Himself upon him.
glossary: asma, sifat
§14 وذلك معنى قوله صلى الله عليه وسلم: "إنه سيحمده يوم القيامة بمحامد لم يحمده بها من قبل".
And that is the meaning of his saying, God bless him and grant him peace: 'He will praise Him on the Day of Resurrection with praises He has not praised Him with before.'
From the great intercession ḥadīth (sound, Bukhārī/Muslim): the Prophet is inspired with praises of God he did not know before.
§15 وقوله: "اللهم إني أسألك بكل اسم سمَّيت به نفسك أو استأثرت به في علم الغيب عندك".
And his saying: 'O God, I ask You by every name by which You have named Yourself, or which You have kept withheld in the knowledge of the unseen with You.'
glossary: asma The ḥadīth of Ibn Masʿūd (sound, Aḥmad, Ibn Ḥibbān), the supplication for the removal of distress.
§16 فالأسماء التي سمى بها نفسه هي التي تعرَّف بها إلى عباده، والتي استأثر بها في غيبه هي التي نبَّهنا عليها بأنها أسماء أحوال المتجلَّى عليه بها من عباده، وذلك مستأثَر في غيب المتجلَّى عليه.
For the names by which He named Himself are those by which He is made known to His servants; and those which He kept withheld in His unseen are those we alerted-to, that they are the names of the states of the one disclosed-upon by them, of His servants -- and that is withheld in the unseen of the one disclosed-upon.
glossary: asma Continues the doctrine of the withheld (mustaʾthar) Names as the names of the friends' states from Bāb 21 §16-18.
§17 ومعنى قوله: "أسألك وأدعوك" هو القيام بما يجب عليه من أدب ذلك التجلي، وهذا لا يعرفه إلا من ذاق المشهد.
And the meaning of his saying 'I ask You and I call upon You' is the standing by what is incumbent upon him of the courtesy (adab) of that self-disclosure; and none knows this but one who has tasted the witnessing (al-mashhad).
glossary: mushahada
§18 وإلا، فإن العقل لا يبلغه من طريق نظره الفكري،
Else, the intellect does not reach it by the path of its reflective consideration (naẓar fikrī),
§19 اللهم إلا أن يكون بإيمان، فيكون الإيمان هو الذاهب بالعقل والفاتح للقفل. فعُلم من تلك المقدمات أن اليوم هو التجلي الإلهي، لاستحالة مرور الأيام المخلوقة عليه.
unless it be by faith; so faith is what carries off the intellect [beyond its bound] and opens the lock. So it is known, from these premises, that the 'day' is the divine self-disclosure, by reason of the impossibility of the passing of the created days over Him.
glossary: tajalli
§20 ألا ترى إلى قوله تعالى: {الَّذِينَ لَا يَرْجُونَ أَيَّامَ اللَّهِ}؟
Do you not see His saying, Most High: 'those who do not hope for the Days of God'?
Qurʾān 45:14: al-Jāthiya 45:14, the clause 'lā yarjūna ayyāma Allāh.' The witness mis-tags this as 'verse 3 of al-Jāthiya'; corrected to 45:14. Verified, tag now correct.
§21 يريد به الذين لا يرجون تجليه عليهم، لأنهم ينكرون وجوده ولا يؤمنون به، فمن أنكر شيئاً وقال بعدمه لا يرجو ظهوره له. وهؤلاء المشار إليهم في الآية الأخرى بقوله: {لَا يَرْجُونَ لِقَاءَ اللَّهِ}، لأن لقاءه قربه وتجليه عليهم، سواء كان ذلك في الدنيا أو في الآخرة، فافهم.
He means by it those who do not hope for His self-disclosure upon them, because they deny His existence and do not believe in Him; for whoever denies a thing and says it is non-existent does not hope for its appearance to him. And these are the ones pointed to in the other verse, by His saying: 'they do not hope for the meeting with God' -- because His meeting (liqāʾ) is His nearness and His self-disclosure upon them, whether that be in this world or in the Hereafter. So understand.
Qurʾān 25:21: al-Jīlī paraphrases the recurrent Qurʾānic motif 'lā yarjūna liqāʾanā' (they do not hope for Our meeting), which appears at al-Furqān 25:21 (cited as representative) and at 10:7, 10:11, 29:5; he gives no tag and renders 'liqāʾa Allāh,' so this is marked a paraphrase of the motif, not a verbatim quotation. glossary: tajalli
§22 والله يقول الحق وهو يهدي السبيل.
And God speaks the truth, and He guides the way.
Collation. Bāb 31, Ayyām Allāh (The Days of God), the sixteenth and final chapter of the opening band -- completing the 63-chapter work. No poem. The Days of the Real = His self-disclosures (tajalliyāt) and His appearance by the perfections they require; each tajallī has a divine rule, the 'affair' (shaʾn), whose effect in existence is the variation of the world 'in every time' -- the meaning of 'Every day He is upon some affair' (55:29). The chapter's doctrinal heart is a careful theology of immutability-with-dynamism: the verse has 'a second meaning referring to the Real,' namely that the requisite of each disclosure 'in the very Real, in respect of His Essence, has variation (tanawwuʿ),' so that 'the Real, even though in Himself He does not accept change, yet has in every disclosure a change' -- 'the transformation in forms (al-taḥawwul fī al-ṣuwar)'; thus 'non-change is His essential rule, and variation in the disclosures a concrete existential matter,' He being 'changing, not-changing... transforming in the forms, not in Himself.' It then treats the tajallī as shaʾn (relative to God) and ḥāl (relative to the servant), ruled always by a Name or Attribute (the withheld, mustaʾthar names being the names of the friends' states, echoing Bāb 21), supported by the intercession ḥadīth and the ḥadīth of asking 'by every name'; the standing-in-the-courtesy of the disclosure known only by taste, the intellect reaching it only through faith; and an eschatological close (those who 'do not hope for the Days of God,' 45:14, are those who deny His self-disclosure and His meeting). It ends on the book's recurring seal, 'And God speaks the truth, and He guides the way.' Witness handling: 45:14 is mis-tagged in the witness as 'verse 3 of al-Jāthiya,' corrected to 45:14; several kāf-as-alif garbles restored.
Qurʾān. Two Qurʾān loci verified verbatim against alquran.cloud. (1) al-Raḥmān 55:29 (§3, §9), the clause 'kulla yawmin huwa fī shaʾn' (a portion of the verse); the muṣḥaf reads 'kulla' (accusative), matched. (2) al-Jāthiya 45:14 (§20), the clause 'lā yarjūna ayyāma Allāh' -- the witness mis-tags this as 'verse 3 of al-Jāthiya'; corrected to 45:14, verified, and noted. Paraphrase flagged: 'they do not hope for the meeting with God' (§21) renders the recurrent Qurʾānic motif, which appears as 'lā yarjūna liqāʾanā' (our meeting) at al-Furqān 25:21 and elsewhere (10:7, 10:11, 29:5); al-Jīlī gives no tag, so it is marked as a paraphrase of the motif (ref 25:21 as representative), not a verbatim quotation. Ḥadīth flagged: 'He will praise Him on the Day of Resurrection with praises He has not praised Him with before' (§14, from the great intercession ḥadīth, sound, Bukhārī/Muslim); 'O God, I ask You by every name by which You named Yourself, or kept withheld in the knowledge of the unseen' (§15, the ḥadīth of Ibn Masʿūd, sound, Aḥmad/Ibn Ḥibbān).