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

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And Ḥuṣrí says: Al-Ṣúfí la yújadu ba`da `adamihi wa-lá yu`damu ba`da wujúdihi, “The Ṣúfí is he whose existence is without non-existence and his non-existence without existence,” i.e. he never loses that which he finds, and he never finds that which he loses. Another meaning is this, that his finding (yáft) has no not-finding (ná-yáft), and his not-finding has no finding at any time, so that there is either an affirmation without negation or a negation without affirmation. The object of all these expressions is that the Ṣúfí’s state of mortality should entirely lapse, and that his bodily feelings (shawáhid) should disappear and his connexion with everything be cut off, in order that the mystery of his mortality may be revealed and his various parts united in his essential self, and that he may subsist through and in himself. The effect of this can be shown in two Apostles: firstly, Moses, in whose existence there was no non-existence, so that he said: “O Lord, enlarge my breast and make my affair easy unto me” (Kor. xx, 26, 27); secondly, the Apostle (Muḥammad), in whose non-existence there was no existence, so that God said: “Did not We enlarge thy breast?” (Kor. xciv, 1). The one asked for adornment and sought honour, but the other was adorned, since he had no request to make for himself.