Sahifa yi-`Adliyya





       فی معرفة الله و معرفة اوليائه بما امر الله عز وجل

Trans. Stephen N. Lambden

2010 - Under Revision  May 2014


On the Knowledge [Gnosis] of God (ma`rifat Allāh) and of His chosen Ones (awliyā') according to what God, Exalted and Glorified be He, hath commanded.

 [1] Know thou that the basis of religion (aṣl-i dīn) is the knowledge [gnosis] of God  (ma`rifat Allāh). [2] The perfection of the knowledge [gnosis] [of God] (kamāl-i ma`rifat) is the Divine Unity (tawḥīd).  [3] And the perfection of the Divine Unity (kamāl-i tawḥīd) is the [apophatic] negation (nafy) of the Divine Attributes and Names (ṣifāt va asma')  from His sanctified Essence (dhāt-i muqaddas). [4] The perfection of [apophatic] negation (kamāl-i nafy) is the attainment unto the abysmal depth of the Divine Unicity (wurūd lujjat-i aḥadiyyat) through the fathoming [knowledge] of [both] the [theologically apophatic] [Divine] Separateness [Disconnection or Wholly-Otherness] (qaṭ`) and the [theologically cataphatic]  demonstrative  vision (mushāhada) of that foundational Basis of the Divine Bounty (aṣl-i jūd-i ān).  [5] Yet the reality (ḥaqīqat) of these [two] modes [levels] of [approach to] the Sign of God (marātib-i āyat-Allāh) are [but] One (aḥad) . [6] This since both religio-philosophical insight ( `irfān) and certitude (īqān) are realized through the existence of His Holiness the Lord of Might (ḥaḍrat-I rabb-i `izzat).

[7] Know therefore that the Apparentness (ẓāhir) of the Pre-Eternal Divine Essence (dhāt-iI qidam) is the Logos-Persona of His Inwardness (nafs-i bāṭin-i ū) [8] such that the Beingness of that [Pre-Eternal Divine Essence] is His [Own] Logos-Persona  (kaynūniyyat-i ān nafs-i dhāt-i ū). [9] For All-Eternity hath He been though an existence (vujūdī) dependent upon anything hath He never been. [10]