His words, Exalted is He:

and compassion from Us...^{1The first part of Sūrat Maryam (vv. 2–11) relates the story of Zachariah praying to God for an heir, since his wife is barren, and God’s reassuring Zachariah that this would be easy for Him. Zachariah is told that the sign of the accomplishment of this would be that he would be unable to speak for three days and nights. Verse 12 then speaks of the young boy John being commanded by God to hold firmly to the scripture, and in the same verse, we are informed that while still a boy he was granted wisdom. Verse 13, with which Tustarī commences his commentary, relates that John was also granted compassion (ḥanān) from God, that is to say, he was given to be compassionate in nature (19:13), as well as pure, and that he was God-fearing.}

That is, ‘We did this out of mercy for his [John’s] parents’, and purity…

‘We purified him of the false opinions (ẓunūn) that people hold with regard to Him.’^{2In that, according to the commentaries, he was an upholder of the divine oneness (tawḥīd).} And he was God-fearing, that is, ‘He advanced towards Us, shunning all other than Us.’

He also said:

The states (aḥwāl) of the prophets are all pure (maḥḍa).^{3That is, according to MSS F638, f. 32b and F3488, f. 242b and the printed edition, with the verb m-ḥ-ḍ being taken in its meaning of ‘to be pure, unalloyed, untainted’. MS Z515, f. 70b, however, has muḥaṣṣana meaning guarded, protected. Either would be possible in this context.}

He was asked about His words, Mighty and Majestic is He:

…I have vowed to the Compassionate One abstinence (ṣawm)…

He said:

‘I have abstained from all [speech] save Your remembrance, [as] when the person observing abstinence asks for comfort in You, and his heart finds repose in You, and no one else. …so I will not talk to any human today.’

His words:

And He has made me blessed wherever I may be...^{1These are words spoken by Jesus while still in the cradle. Thus he, like John, was endowed with the miracle of speaking as an infant.}

That is, I [Jesus] command what is right, forbid what is wrong, guide aright those who are astray, support the oppressed, and give relief to the anxious.

His words, Mighty and Majestic is He:

…He did not make me arrogant and wretched.

That is, ignorant of His commandments, and disdainful of His worship out of pride. The Prophet ﷺ said, ‘Pride (kibriyāʾ) is the cloak of God, and whoever contests with God over it, He will cast face-first into the Fire…’^{1Ibn Māja, Sunan, ‘Bāb al-barāʾa min al-kibr’; Abū Dāwud, Sunan, ‘Bāb mā jāʾa fī’l-kibr’; Ibn Ḥanbal, al-Musnad, vol. 2, pp. 248, 376, 414, 427 and 442.}

His words:

…And brought him near in communion.^{1Verses 51–53 allude briefly to the story of Moses’ communing with God (i.e. his hearing Him speak), both from the burning bush and at Mount Sinai. The former incident is narrated more fully in 20:10–6, 27:7–9 and 28:29–30, while the theophany at Mount Sinai is recounted in 7:142–6.}

That is, being secretly called for the unveiling (mukāshafa) from God, [an unveiling] which is not concealed from hearts, in [intimate] conversation (muḥādatha) and loving affection (wudd), just as He said, Exalted is He, Truly those who believe and perform righteous deeds — for them the Compassionate One shall appoint loving affection (wudd) [19:96], meaning that [through] this unveiling, the mysteries (asrār) are received without any mediation (wāsiṭa). This is a station given by God to those who are true and faithful (ṣadaqū) to Him both in secret and openly.

His words, Exalted is He:

Gardens of Eden, which the Compassionate One has promised to His servants in the unseen…

This means the ‘visual’ beholding (muʿāyana) of God, in the sense of nearness which He appointed between Him and them, so that the servant sees his heart in the proximity of God, witnessed (mashhūd) in the unseen of the unseen (ghayb al-ghayb). The unseen of the unseen is the spiritual self (nafs al-rūḥ), the understanding of the intellect (fahm al-ʿaql), and the discernment of meaning by the heart (fiṭnat al-murād bi’l-qalb).^{1A similar configuration of the spiritual psychology of the mystic is given in the commentary on 18:21 with the difference that the earlier passage has ‘discernment of the heart’ (fiṭnat al-qalb) instead of ‘discernment of what is intended or meant by the heart’ (fiṭnat al-murād bi’l-qalb). On Tustarī’s different discussions of the inner make-up or spiritual psychology of the human being, again see IT, pp. xxxviiiff.} The spiritual self is the seat of the intellect (ʿaql), which is the seat of the Holy (al-Quds). This Holy is linked with the Throne (ʿarsh), and is one of the names of the Throne. God, Exalted is He, apportioned for the self one part in a thousand parts [i.e. one thousandth] of the spirit (rūḥ) — or rather, even less than that. When the will (irāda) of the spirit becomes the will of the self (nafs) [as in the spiritual self], they are given between them discernment (fiṭna) and intuition (dhihn). Discernment is the guide (imām) of understanding (fahm),^{2Translating al-fiṭna imām al-fahm according to all three MSS: Z515, f. 71a, F638, f. 33a and F3488, f. 243a, not dhihn as in the published edition.} and understanding is the guide of intuition (dhihn). Discernment (fiṭna) is life (ḥayāt) and understanding (fahm) is livelihood (ʿaysh).

There are but two [kinds of] men who understand the Word [of God]: the first wants to understand so he can speak about it from a position [of authority] and his lot is nothing but that; the other hears it and is occupied with acting upon it to the exclusion of all else. This person is rarer than red sulphur (al-kibrīt al-aḥmar) and more precious than all that is dear. He is among those who love one another for God’s sake (al-mutaḥābbūn fī’Lllāh).^{3This is probably an allusion to a ḥadīth narrated on the authority of Abū Hurayra or Abū Saʿīd al-Khuḍrī in which the Prophet includes ‘those who love each other for the sake of their Lord’ among seven who will be given God’s shelter on the Day of Judgement. Another similar ḥadīth mentions those who love each other for the sake of God’s greatness. They are listed in Ibn Mālik, al-Muwaṭṭaʾ, trans., Muhammad Rahimuddin (Damascus, 2003), ch. 522, ‘On those who keep friendship for the sake of Allāh’.} Trying to understand (tafahhum) is an exertion of effort (takalluf), yet discernment (fiṭna)^{4That is, according to the published edition and MSS F638, f. 33a. However, both MSS Z515, f. 71a and F3488, f. 243b appear to have al-ghibṭa meaning a state of happiness or well-being.} cannot be attained through effort, but rather by acting in sincerity (al-ʿamal bi’l-ikhlāṣ) for Him. Truly God, Exalted is He, has servants in Paradise who, if they were veiled from the encounter (liqāʾ) [with their Lord] for a blinking of the eye, would cry out for help against it, just as the inhabitants of the Hellfire plead for help against the Hellfire. This is because they have come to know Him (ʿarafūhu). See how God’s Interlocutor [Moses]^{5As stated above, the ‘Interlocutor’ [of God] (Kalīm Allāh) is the honorary title given to Moses on account of his conversing with God directly, and on the basis the words kallama’Llāhu Mūsā taklīman, ‘God spoke to Moses directly’ [4:164].} عليه السلام could not wait to see Him on account of the sweetness he had experienced in communion with Him, so that he said, ‘O my Lord what is that Hebrew voice^{6Sic in all MSS, whereas the printed edition has ʿayrānī, which may well be a misprint.} from You which has seized my heart so! Indeed, I have heard the voice of the caring mother, and the sound of birds in flight, but I have never heard a sound more alluring to my heart than that voice.’ Henceforth, whenever Moses saw a mountain he would rush towards it and climb it, yearning [to hear] His speech, glorified be His majesty. There was a man from among the Children of Israel who would walk in the footsteps of Moses wherever he went, and would sit wherever he sat, until Moses عليه السلام became annoyed with him. Someone said to him, ‘You have offended the prophet of God.’ He replied, ‘All I desire is to look at the mouth which spoke to God.’

Then he [Moses] said, My Lord! Show me [Yourself], that I may behold You! [7:143], and God replied, ‘O Moses! No creature will see me on earth without dying.’^{7This was the reason given by God for His refusal to allow Moses to see Him in Exodus, 34:18–20. This traditional explanation was probably derived from among the ‘Isrāʾīliyyāt’, that is, traditions concerning the stories of the Biblical prophets that were derived either from Jewish converts to Islam or early Muslims who had contact with the Jews and Christians of the Arabian peninsula. For this and other definitions of the ‘Isrāʾīliyyāt’ see EI2, vol. iv, pp. 211–2. The Qurʾān does not give any reason for God’s denying Moses the vision of Him, though the tremendous and devastating effect of the divine theophany is demonstrated to Moses through the mountain, which is ‘levelled to the ground’, when God reveals Himself to it [7:143].} So he said, ‘O Lord! Let me behold You and die, for that is preferable to me than not seeing You and remaining alive.’ Thus, whoever gives his heart solely to God and longs for Him, will reach Him.

Abū ʿUbayd Allāh al-Khawwāṣ used to shout in Baghdad: ‘Your remembrance (dhikr) has given me a hunger that I cannot satisfy. Your remembrance has given me a thirst that I cannot quench. Oh, how I long for the One who sees me, but whom I see not!’ Then he came to the Tigris river and threw himself in the river with his clothes on, plunging into the water at one place and emerging in another, shouting all the while: ‘Your remembrance has given me a hunger that I cannot satisfy. Your remembrance has given me a thirst that I cannot quench. Oh, how I long for the One who sees me but, but whom I see not!’ Meanwhile, all the people on the banks of the river wept.

One day a man came to Sahl while people were gathered around him and said, ‘O Abū Muḥammad! Look what He has done with you and how He has elevated you!’^{8That is, substituting aysh yarfaʿu laka as in MSS Z515, f. 71b and F3488, f. 244b, for aysh yaqaʿu laka in the published edition. MS F638, f. 33a is faded and not entirely clear, but appears to read rafaʿa laka.} However, this did not affect Sahl and he said, ‘It is He who is sought, He who is sought!’

His words, Exalted is He:

And God increases in guidance those who found [right] guidance…

He said:

This means that God will increase the insight (baṣīra) of those who are guided due to their faith in Him and their emulation (iqtidāʾ) of Muḥammad ﷺ, and this is an increase in guidance (hudā) and clear light (nūr mubīn).

His words, Exalted is He:

Have you not seen that We unleash the devils against the disbelievers to urge them on impetuously?

He said:

They arouse them, stirring them up to acts of disobedience (maʿāṣī) and they call them to those transgressions by means of that which their lower self desires, due to the abandonment of God’s protection,^{1According to Tustarī’s earlier comments, we would assume this to be God’s removing His protection from them, rather than their abandonment of His protection.} just as God, Exalted is He, has said in the story of the Accursed One [Satan] (al-Laʿīn): I had no power over you except to call you, and you responded to my call [14:22]. His calling is at different levels. It may be to what is evil or it may be to what is good, just as the Prophet ﷺ said, ‘Truly Satan will show one of you seventy doors to goodness just in order to make him enter one door to evil and thereby ruin him.’

He [Sahl] continued:

Indeed, the Accursed One whispers to all those who perform acts of worship (ahl al-ʿibādāt) and strive [for the good] (aṣḥāb al-jahd), but he has no concern for them; his concern is rather for the one who does not enter into anything without knowing whether it is [spiritually] to his benefit or detriment.^{2lit. whether it is for or against him, i.e. will weigh for or against him in the Hereafter. Satan is therefore more concerned to tempt those who have awareness of their state, than with those who are worshipping without consciousness of their state. This is explained in the continuation of Tustarī’s commentary on this verse.} It is only with regard to knowledge^{3That is, their deficiency in knowledge.} that worshippers and renunciants (zuhhād) fall into errors, not because of their striving, for [regarding the latter] they do not possess a state in which they might discern [errors] in their relationship with God. When God, Exalted is He, calls a servant to account on the Day of Resurrection, his intellect will remain firm with regard to every action that was done with the knowledge of whether he was in a state of obedience or transgression. However, he will fall into confusion (taḥayyur) and bewilderment (dahsha) on account of whatever he did in a state of ignorance (jahl). This is because, when he knows what state (ḥāl) he is in, his obedience and repentance (tawba) will be acceptable through God’s proof (ḥujja).^{4That is, will be found to be true or sound according to the proof (ḥujja) that God requires.} However, if he does not know [his state] he will fall into confusion and bewilderment, because he acted without anything that could act as proof [for him before God].^{5In this passage Tustarī is showing that what is desirable is the knowledge of whether one is obeying or disobeying God, and he is connecting this to knowledge of one’s state, which he elsewhere defines as a person’s knowing whether each act that he does is for God or not. See above, Tustarī’s commentary on 9:122.}

Sahl was asked concerning the man who is in a state of remembering God, and the thought (khaṭar) ‘God is with you’ occurs to his heart. He said:

It [the thought] is one of three things: it is either an enemy who wishes to cut him off [from God], or his lower self wanting to betray him, or his lower self trying to deceive him. In this case, he should not pay any attention to such thoughts (khawāṭir).^{6On khaṭar see above Tustarī’s commentary on 2:30, 2:269, and p. 16, n. 24.}

His words, Exalted is He:

[Mention] the day on which We shall gather those who are mindful of God to the Compassionate One, [honoured] on mounts (wafdan).

That is, mounted (rukbānan). The mindful of God (muttaqūn) are those who are wary of all besides God, Mighty and Majestic is He.

And he said:

Nothing will be complete for the servant until he fortifies^{1MSS Z515, f. 72a and F3488, f. 243b appear to have yaḥṣula here, while MS F638, f. 33b has yuḥassila, either of which might be translated as ‘achieves’. However, we have translated yuḥaṣṣina as in the printed edition.} his work[s] (ʿamal) with fear [of God] (khashiya), his deed[s] (fiʿl) with scrupulous piety (waraʿ), his scrupulous piety with sincerity (ikhlāṣ), his sincerity with contemplative witnessing (mushāhada), and his contemplative witnessing with wariness (taqwā) of all besides God.

And he said:

Their hearts are too precious to them than that they should see within them anything other than God, Mighty and Majestic is He. Indeed, when God created the heart He said, ‘I have created you especially for Me.’ Thus, these hearts are wanderers (jawwāla); they either circumambulate the Throne, or they wander [aimlessly] in the dry fodder (ḥashsh) [of the desert wilderness.]^{2According to Lane, the word ḥashsh meant a garden or more specifically, a garden of palm trees, though it also came to mean a privy, because it was the place in the garden where people relieved themselves. If we simply assume the word ḥashsh to mean a garden or a remote, forgotten part of the garden, then perhaps Tustarī’s meaning is that hearts are made for God, and they either reach their potential station and roam about the Throne, or they remain at a lower level roaming in the garden (the neglected corner of the garden) of this world.}