Читать книгу The Kashf al-mahjúb: The oldest Persian treatise on Súfiism онлайн

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Ḥátim al-Aṣamm said: “I have chosen four things to know, and have discarded all the knowledge in the world besides.” He was asked: “What are they?” “One,” he answered, “is this: I know that my daily bread is apportioned to me, and will neither be increased nor diminished; consequently I have ceased to seek to augment it. Secondly, I know that I owe to God a debt which no other person can pay instead of me; therefore I am occupied with paying it. Thirdly, I know that there is one pursuing me (i.e. Death) from whom I cannot escape; accordingly I have prepared myself to meet him. Fourthly, I know that God is observing me; therefore I am ashamed to do what I ought not.”

Section.

The object of human knowledge should be to know God and His Commandments. Knowledge of “time” (`ilm-i waqt)^[23], and of all outward and inward circumstances of which the due effect depends on “time”, is incumbent upon everyone. This is of two sorts: primary and secondary. The external division of the primary class consists in making the Moslem’s profession of faith, the internal division consists in the attainment of true cognition. The external division of the secondary class consists in the practice of devotion, the internal division consists in rendering one’s intention sincere. The outward and inward aspects cannot be divorced. The exoteric aspect of Truth without the esoteric is hypocrisy, and the esoteric without the exoteric is heresy. So, with regard to the Law, mere formality is defective, while mere spirituality is vain.