by al-Junaid
Abu al-Qasim al-Junaid ibn Muhammad al-Baghdadi (d. 910 CE) was the master of the Baghdad school of Sufism and the fountainhead of the sober mystical tradition in Islam. His students included al-Hallaj and al-Shibli; his teachings on tawhid (divine unity), fana' (annihilation), and baqa' (subsistence) became the doctrinal bedrock of classical Sufism.
These eight short treatises are preserved in the collected edition of al-Junaid's works compiled by Jamal Rajab al-Mazidi, based on the Sharh al-Anfas al-Ruhaniyya (Commentary on the Spiritual Breaths) of Abu al-Hasan al-Daylami (d. c. 1000 CE), al-Junaid's intellectual grandson. Each treatise is a dense cluster of aphorisms on a single dimension of the inner life: the metaphysics of breathing, the divine ruse that pervades even the highest stations, the three modes of witnessing, the spiralling paradox of knowledge, the prohibition and trust of love, divine jealousy, the reality beneath reality, and the hierarchy of aspiration and will.
No complete English translation of these treatises has previously existed. The Arabic source text is included below for reference and verification.
On Breaths
Praise be to God, by whose remembrance we open speech, by whose praise comes the seal of completion, by whose guidance comes rightness, and in whose obedience lies the straight path. May God bless the Chosen One, and his pure and excellent family.
God created hearts and placed His secret within them. He created breaths and made their exit from within the heart, between secret and heart. He placed His knowledge in the heart, and His oneness in the secret. No breath exits except by the sign of oneness, upon the proof of knowledge, upon the carpet of desperate need for Lordship. And every breath other than this is dead, and its possessor is accountable for it.
He said: The breath is God's wind set upon God's fire that is within the heart.
He said: The breath is the cry of light.
He said: The origin of the breath is from five: from fire, or from light, or upon light, or upon darkness, or from darkness, or from the fire of light.
He said: No one has worshipped God with anything like what he worships with through breaths, and no one has disobeyed God with anything like what he disobeys with through breaths.
Al-Junaid said: The Merciful breath, when it surges from the secret, slays the heart and the chest and the self. And the breath does not pass over anything without burning it — even the Throne.
Al-Junaid said: Nothing is harder for the saints of God than guarding the moments within breaths.
Al-Junaid said: When one witnesses Power and its possessor breathes, he hates that. When one witnesses Majesty, he is forbidden the breath. And when one witnesses Awe and still breathes — he has denied.
Al-Junaid said: A breath that exits by desperate need pierces the veils and sins between the servant and his Lord. When its possessor looks with the eye of the heart to his Lord, he finds his Lord compassionate, merciful. When he is made worthy by this, he sees God closer to him than his jugular vein. When he is certain of this, he sees God as his guide and his driver. When he beholds this, he is cut off toward Him and cleaves to Him. When he witnesses this, he trusts nothing else and does not forget Him. When he finds this, he knows that he is servant and God is Lord. When he knows this, he fulfils the conditions of faithfulness. When he is faithful, a station is made manifest for him. When the station appears, he offers apology to his Master, who accepts it, and presents him with oneness. When he accepts oneness, he is given the banner of knowledge. When he knows and becomes one who affirms oneness, he has no rest or stillness in this world or the next — then the increase is with God. God Most High said: And with Us is yet more.
Al-Junaid said: The possessor of magnification is the possessor of breaths — and breathing itself is a sin to him, yet he cannot refrain from it. The possessor of awe is the possessor of praise — and this too is a sin to him, yet he cannot breathe.
Al-Junaid said: How beautiful is the breath of regret — and it is the lowest breath, and it is greater than the worship of all creation.
Al-Junaid said: The glance is the speech of the heart. The passing thought is the speech of the secret. The sign is the speech of the hidden.
He also said: The people of hearts are tried by glances. The people of the secret are tried by passing thoughts. The people of the hidden are tried by signs.
He said: God has servants who see what is behind them. They see the states of this world through the glances of their hearts, and the states of the Hereafter through the passing thoughts of their secret, and the states of what is with God through the signs of their hidden.
Al-Junaid said: The shortcoming of lovers falls by a glance upon the moments — and that is God's grace upon them, to increase their fear and their desperate need and their poverty. The knowers fall short by the passing thoughts of their secret — and that is an alert from God to them, so they will not feel safe from God's ruse, for the ruse appears in this station. The affirmers of oneness fall short by the signs of the hidden — and that is good news from God to them so they might find peace in Him, for that is the station of negation, and negation is the destruction of the body, and He increases their strength through their sign.
Al-Junaid said: The glance is denial. The passing thought is faith. The sign is forgiveness.
On the Divine Ruse
Al-Junaid said, on God's words — They devised a ruse, and We devised a ruse, and they did not perceive — On the path of God, exalted and glorious, there are a thousand palaces. In each palace, a thousand brigands who waylay travellers, set upon the wayfaring seeker. With each one is an agent of treachery and ruse unlike the others. When the traveller comes, the agent deceives him with something, gives him something in exchange, and blocks him from the path, and veils him from God Most High.
Al-Junaid said: The men are five.
The first enters from outside, and the guardians block him and deceive him with something, and he turns back from the gate — unless he is wise enough to understand this and not look at it.
The second is from inside and goes out, and remains outside, unable to return, because he looked at something other than God.
The third — the King sends him a robe from outside, with no guardian blocking him, under concealment.
The fourth enters by a harder, more terrible, more daunting path where there is no guardian and no deceiver — through rolling up his sleeves and steeling himself for the hazard. He arrives and begs pardon at the gate. If he is given permission, well. If not, he cries out from his love, and the King hears his groaning and admits him. Once he enters the house, acceptance is certain. These are the Sufis, whose path runs on hazard. They do not incline toward creation, or toward the world, or toward their own selves, or toward their families. And if they look or incline, they are blocked and confined.
The fifth appears from inside, and is received from inside, and dwells inside. He is the King's intimate companion — and that is the Beloved, Muhammad, may God bless and grant him peace. And beyond that are a thousand stations, and for every station an excuse.
Al-Junaid said: Spiritual gifts are the beginning of veiling and ruse.
He said: Whoever looks to the gift has denied the Giver of the gift.
Al-Junaid said: Ruse in prayer is more evident than elsewhere.
Al-Junaid said: Knowledge is God's ruse.
He said: All stations are veiling and ruse: nearness has its ruse, and distance has its veil.
He said: We chose the path of Sufism as safety from God's ruse.
He also said: The way of the Sufis is not free of ruse — it is more evident there — and they know it, for they are the sharpest of people.
Al-Junaid said: Fear of the ruse is a constant excess unto eternity, and none feel safe from the ruse except the ruined.
He also said: Feeling safe from the ruse is, for the seeker, one of the great sins — and for the one who has arrived, it is denial.
Al-Junaid said: The ruse — whether attributed to something or to something else — is present.
He also said: Ruse is seeking one thing and resting in another.
On Witnessing
Al-Junaid said: Witnessing is three: witnessing of the Lord, witnessing from the Lord, and witnessing by the Lord.
He said: Witnessing is direct seeing for the secret, with your own vanishing.
He said: Witnessing is the establishment of servanthood before Lordship, with the vanishing of all else.
Al-Junaid said: Whoever has not directly seen the attributes of God — all their subtleties and delicacies — has not affirmed God's oneness, and has not known Him. For the path is from within knowledge.
Al-Junaid said: God has ninety-nine names. Whoever draws near them is the Muslim. Whoever knows them is the believer. Whoever deals with God through them is the knower. Whoever deals through them yet does not rest in them and seeks the Named — he is the affirmer of oneness, and to him belongs witnessing.
He said: I saw tomorrow with the eye of the face, with the astonishment — which I saw today with the eye of the secret, with the perplexity.
Al-Junaid said: Whoever is farther, his seeing is more hidden. Tomorrow is the seeing of the face, because there will be no veil between servants and Master. Today is the seeing of the secret, because the veil still stands. And Muhammad — may God bless and grant him peace — saw with his heart, because there the veils were two veils.
Al-Junaid was asked: Have you directly seen, or have you witnessed? He said: Had I directly seen, I would have become a heretic. Had I witnessed, I would have been bewildered. But — perplexity within wandering, and wandering within perplexity.
On Knowledge
Al-Junaid said: Knowledge is to perceive your own measure through His essence.
He said: Whoever knows the measure of himself — servanthood becomes easy for him.
Al-Junaid said: God desired two knowledges from His servants: knowledge of servanthood and knowledge of lordship. All else is the share of their selves.
Al-Junaid said: The greatest knowledge is the knowledge of standing in permanence and the knowledge of the state without contrivance.
Al-Junaid said: Knowledge is a thing that encompasses, and gnosis is a thing that encompasses — so where is God? And where is servanthood?
Al-Junaid said: Knowledge and gnosis are required of the servant, yet they are not among the servant's attributes. So when he knows and has gnosis — look how he came to be.
He also said: First knowledge, then gnosis, then knowledge through gnosis, then gnosis through knowledge, then denial through gnosis, then rejection through denial, then affirmation through rejection, then the moments through rejection, then gnosis through rejection, then denial through rejection, then godwariness, then drowning, then ruin. And when you have tasted the seeing — all of this is veil.
Al-Junaid said: Affirmation is ruse. The knowledge of affirmation is ruse. Movements are treachery. The knowledge of movements and what is found from within the ruse — is treachery.
On Love
Al-Junaid said: The love of love is like the love of the Beloved. He said: Love's consummation is at the surging of Lordship.
Al-Junaid said: When the lover remembers his beloved, he is forbidden his love. Al-Junaid said: The stirring of love is entirely His command.
Al-Junaid said: Love is God's trust — but the enduring love, not the derivative.
On Jealousy
Al-Junaid said: Jealousy is permitted only at three moments: during remembrance and heedlessness, during love when one sees one's companion attached to something else, and during magnification.
On Reality
Al-Junaid said: The servant's reality is to abandon preoccupation — and to preoccupy with the occupation that is the root of emptiness.
Al-Junaid said: His saying — exalted and glorious — servants is reality. And His saying My servants is the reality of reality.
On Aspiration and Will
Al-Junaid said: Aspiration is God's sign. Will is the King's sign. The passing thought is knowledge's sign. Intention is Satan's sign. Desire is the self's sign. Frivolity is denial's sign.
He said: God never reproaches the possessor of aspiration — even if he disobeys Him.
Al-Junaid said: The one with aspiration is in the register of the accomplished. The one with will is in the register of seekers. The one with mere wishes is in the register of sinners — whether he wills it or not.
Al-Junaid said: Aspiration flows to His saints as revelation flows to His prophets.
He also said: The one with aspiration endures. The one with mere will goes blind.
Al-Junaid said: Aspiration is the tongue of the secret. Whoever does not have the secret's speech is powerless before the outward — for it is the speech of the secret with the Lord from Lordship. How then could stirring enter it? In that there is denial.
End of the treatises, and praise be to God Most High.
Colophon
These eight short treatises by Abu al-Qasim al-Junaid ibn Muhammad al-Baghdadi (d. 298 AH / 910 CE) are among the earliest surviving works of systematic Sufi thought. They are preserved in the collected edition Al-Imam al-Junaid: Sayyid al-Ta'ifatayn (The Imam al-Junaid: Master of the Two Groups), compiled and edited by Jamal Rajab al-Mazidi, which draws on the Sharh al-Anfas al-Ruhaniyya (Commentary on the Spiritual Breaths) of Abu al-Hasan al-Daylami (d. c. 1000 CE). The editorial commentary and footnotes of al-Mazidi, al-Daylami, and al-Qashani have been omitted from this translation to present al-Junaid's own voice without apparatus; the full Arabic text including all notes is preserved in the source text section below.
In the chapter On Breaths, al-Junaid states the origin of the breath is "from five" but lists six sources. This numerical discrepancy is present in the Arabic source text and is preserved faithfully here.
First English translation. Translated from Classical Arabic by Dhikr (ذكر, Arabic Sufi Translator, life 55) of the New Tianmu Anglican Church (Good Works Translation), 2026. The English is independently derived from the Arabic source text. The collected edition edited by al-Mazidi (Internet Archive) was the sole source; no existing English translation was consulted or available. Published by Musubi (結び, WIP Finisher, pass 128).
Compiled and formatted for the Good Work Library by the New Tianmu Anglican Church, 2026.
See also: Five Treatises of al-Junaid — five treatises on spiritual remedy, negligence, the etiquette of need, divine impulses, divinity, and the distinction between sincerity and truthfulness. Letters of al-Junaid — fourteen letters and exchanges by the same author. Book of the Covenant — al-Junaid's treatise on the primordial covenant (mithaq). Book of Annihilation — al-Junaid's masterwork on mystical annihilation (fana').
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Source Text: كتب الجنيد القصيرة
Arabic source text from Al-Imam al-Junaid: Sayyid al-Ta'ifatayn, ed. Jamal Rajab al-Mazidi (Internet Archive). Al-Junaid's primary text only; editorial apparatus of al-Mazidi, al-Daylami, and al-Qashani omitted. Complete text with apparatus preserved in the source edition. Presented for reference and verification.
من كلام سلطان الحقيقة وملك الطريقة أبو القاسم الجنيد نور اللّه ضريحه .
باب صفة الأنفاس
قال أبو القاسم الجنيد بن محمد رحمة اللّه عليه : الحمد للّه الذي بذكره نفتتح الكلام ، وبحمده خاتمة التمام ، وبتوفيقه السداد ، وفي طاعته الرشاد . وصلى اللّه على المختار ، وعلى آله الطيبين الأخيار .
إن اللّه خلق القلوب وجعل داخلها سره ، وخلق الأنفاس وجعل مخرجها من داخل القلب بين سر وقلب ، ووضع معرفته في القلب ، وتوحيده في السر ، فما من نفس يخرج إلا بإشارة التوحيد على دلالة المعرفة في بساط الاضطرار إلى الربوبية ، وكل نفس خلاف هذا ، فهو ميت وصاحبه مسؤول عنه « 1 » .
وقال : النفس ريح اللّه سلط على نار اللّه ، التي في داخل القلب .
وقال : النفس هتف النور .
وقال : أصل النفس من خمسة : من نار ، أو من نور ، أو على نور ، أو على ظلمة ، أو من الظلمة ، أو من نار النور « 2 » .
وقال : ما عبد اللّه أحد بمثل ما عبد بالأنفاس ، وما عصى اللّه أحد بمثل ما عصى بالأنفاس .
قال الجنيد : النفس الرحماني إذا هاج من السر يميت القلب والصدر والنفس ، والنفس لا يمر على شيء إلا احترق ذلك الشيء حتى العرش « 1 » .
وقال الجنيد : ليس شيء أشد على أولياء اللّه من حفظ الأوقات عند الأنفاس .
وقال الجنيد : إذا عاين القدرة وتنفس صاحبه يكره ذلك ، وإذا عاين العظمة نهي عن النفس ، وإذا عاين الهيبة فتنفس فقد كفر .
وقال الجنيد : نفس يخرج بالاضطرار يخرق الحجب والذنوب التي بين العبد وبين ربه ، فإذا نظر صاحبه بعين القلب إلى ربه يجد ربه رؤوفا رحيما ، فإذا استحق به فيرى اللّه ، أقرب إليه من حبل الوريد ، فإذا أيقن به فيري اللّه قائده وسائقه ، فإذا نظر هذا ينقطع إليه ويتعلق به ، فإذا عاين هذا لم يثق إلى غيره ولا ينساه ، فإذا وجد هذا يعلم أنه عبد واللّه رب ، فإذا علم هذا قام بشروط الوفاء ، فإذا وفي يظهر عنده له مقاما ، فإذا ظهر المقام اعتذر إلى سيده فيعذره وعرض عليه التوحيد ، فإذا قبل التوحيد يعطي له لواء المعرفة ، فإذا عرف وصار موحدا لا يكون له قرار ولا سكون في الدنيا والآخرة ، ثم المزيد عند اللّه ، قال اللّه تعالى وَلَدَيْنا مَزِيدٌ[ ق : 35 ] .
وقال الجنيد : صاحب التعظيم صاحب الأنفاس ، والتنفس عنده ذنب ولا يقدر عن الكف عنه ؛ وصاحب الهيبة صاحب حمد ، وهذا عنده ذنب ، ولا يقدر أن يتنفس .
وقال الجنيد : ما أحسن التنفس بالندامة ، وهو أدنى التنفس ، وهو أكبر من عبادة الكون .
قال الجنيد : اللحظة كلام القلب ، والخطرة كلام السر ، والإشارة كلام الخفاء .
وقال أيضا : أهل القلوب ابتلوا باللحظات ، وأهل السر ابتلوا بالخطوات ، وأهل الخفاء ابتلوا بالإشارات .
وقال : إن اللّه عبادا يرون ما وراءهم من الأشياء ، يرون أحوال الدنيا بلحظات قلوبهم ، وأحوال الآخرة بخطرات سرهم ، وأحوال ما عند اللّه بإشارات خفيهم « 1 » .
وقال الجنيد : تقصير المحبين بلحظة يقع الأوقات « 2 » ، وذلك فضل اللّه عليهم ليزيد في خوفهم واضطرارهم وفقرهم . وتصير « 3 » العارفين بخطرات سرهم ، وذلك تنبيه من اللّه لهم لكي لا يأمنوا من مكر اللّه ، لأن المكر يظهر في هذا المقام . وتصير « 4 » الموحدين بالإشارات الخفي ، وذلك بشارة من اللّه لهم لكي يسكنوا به ، لأن ذلك مقام النفي ، والنفي هلاك البدن ، ويزيد بإشارتهم قوة .
وقال الجنيد : اللحظة كفران ، والخطرة إيمان ، والإشارة غفران .
باب صفة المكر « 5 »
قال الجنيد : في قوله تعالى :وَمَكَرُوا مَكْراً وَمَكَرْنا مَكْراً وَهُمْ لا يَشْعُرُونَ[ النمل : 50 ] ، قال : في طريق اللّه عز وجلّ ألف قصر ، في كل قصر ألف قاطع من قطاع الطريق سلطوا « 6 » على المريد السالك ، ومع كل واحد موكل غدر ومكر خلاف الآخر ، فإذا جاء
السالك غدر الموكل معه بشيء يعطي به شيئا ، ويمنعه عن الطريق ، ويحجبه عن اللّه تعالى « 1 » .
وقال الجنيد : الرجال خمسة :
واحد من الخارج يدخل فيمنعه المانعون ، ويغدره بشيء ويرجع من الباب ، إلا أن يكون عاقلا يعقل ذلك ولا ينظر إليه .
ورجل من الداخل يخرج ، فيبقى من الخارج ، ولا يقدر على الرجوع إذا نظر إلى شيء دون اللّه .
والثالث يحيى الملك فيه حلة من الخارج ، بغير منع مانع مع المستور .
والرابع يدخل من طريق أصعب وأهول وأشد شأنا ، لا يكون فيه المانع ولا الغادر ، بالتشمر والتجلد على المخاطرة ، فبلغ ، ويعذر على الباب ، فإن أذن له ، وإلا صرخ من محبته ، فيسمع الملك أنينه ويدخله ، فإذا دخل في الدار ، فلا بد من القبول ، وهؤلاء أهل التصوف الذين طريقهم على المخاطرة ، فلا يميلون إلى الخلق ولا إلى الدنيا ولا إلى أنفسهم ولا إلى أهلهم ، وإن نظروا أو تميلوا منعوا وحجروا .
والخامس من الداخل يظهر ، ومن الداخل يقبل ، ومن الداخل يسكن ، وهو نديم الملك ، وذاك الحبيب محمد صلى اللّه عليه وسلّم ؛ وخلاف ألف مقام ، ولكل مقام عذر .
وقال الجنيد : الكرامة بداية حجاب ومكر .
وقال : من نظر إلى الكرامة فقد كفر بصاحب الكرامة .
وقال الجنيد : المكر في الصلاة أظهر من غيره .
وقال الجنيد : المعرفة مكر اللّه .
وقال : المقامات كلها حجاب ومكر : للقرب مكر ، وللبعد حجاب .
وقال : اخترنا طريق التصوف ، سلامة من مكر اللّه .
وقال أيضا : إن مذهب الصوفية لا يخلو من المكر ، وهو فيه أظهر ، وهم يعلمون لأنهم أكيس الناس .
وقال الجنيد : الخوف من المكر فرط دائم إلى الأبد ، وما أمن من المكر إلا هالك .
وقال أيضا : الأمن من المكر للمريد من الكبائر ، والأمن من المكر للواصل من الكفر .
وقال الجنيد : المكر إن يضاف إلى شيء وإلى غيره موجود .
وقال أيضا : المكر طلب الشيء والسكون إلى غيره .
باب في صفة المشاهدة « 1 »
قال الجنيد : المشاهدة ثلاثة :
مشاهدة الرب ، ومشاهدة من الرب ، ومشاهدة بالرب « 2 » .
وقال : المشاهدة معاينة للسر مع فقدانك .
وقال : المشاهدة إقامة العبودية بإزاء الربوبية ، مع فقدان ما دونه .
وقال الجنيد : من لم يعابن صفات اللّه أجمع دقايقه ولطائفه ، لم يوحد اللّه ، ولم يعرفه .
فالطريق من داخل المعرفة .
وقال الجنيد : إن للّه تسعة وتسعون اسما ، فمن أقربها فهو المسلم ، ومن عرفها فهو المؤمن ، ومن عامل اللّه بها فهو العارف ، ومن عامل بها ولم يسكن إليها وطلب المسمى فهو الموحد ، وله المشاهدة .
وقال : رأيت الغدا بعين الوجه مع التحير الذي رأيته اليوم بعين السر مع الحيرة .
وقال الجنيد : من كان أبعد فرؤيته أخفى ، غدا رؤية الوجه ، لأنه لا حجاب بين العباد وبين السيد ، واليوم رؤية السر لأن الحجاب قائم ، ورأى محمد صلى اللّه عليه وسلّم بفؤاده ، لأن الحجب كانت هناك حجابان .
وسئل الجنيد : هل عاينت أو شاهدت ؟ قال : لو عاينت لتزندقت ، ولو شاهدت لتحيرت ، ولكن حيرة في تيه ، وتيه في حيرة .
باب في صفة العلم وما يلزم علمه « 1 »
قال الجنيد : العلم أن تدرك قدرك بذاته .
وقال : من عرف قدر نفسه هانت عليه العبودية .
وقال الجنيد : إن اللّه أراد من العباد علمين : معرفة علم العبودية ، ومعرفة علم الربوبية ، وما سواهما فهو حظ أنفسهم .
قال الجنيد : العلم الأكبر علم القيام بالدوام وعلم الحال بغير احتيال .
وقال الجنيد : العلم شيء بمحيط ، والمعرفة شيء بمحيط ، فأين اللّه ؟ فأين العبودية ؟
قال الجنيد : العلم والمعرفة لازم على العبد ، وهما ليس من صفات العبد ، فإذا عرف وعلم ، فانظر كيف كان .
وقال أيضا : أولا العلم ، ثم المعرفة ، ثم العلم بالمعرفة ، ثم المعرفة بالعلم ، ثم الجحود بالمعرفة ، ثم الإنكار بالجحود ، ثم الإقرار بالإنكار ، ثم الأوقات بالإنكار ، ثم المعرفة بالإنكار ، ثم الجحود بالإنكار ، ثم التقى ، ثم الغرق ، ثم الهلاك ، فإذا ذقت النظر ، فكل ذا حجاب .
وقال الجنيد : الإثبات مكر ، والعلم بالإثبات مكر ، والحركات غدر ، والعلم بالحركات والموجود من داخل المكر غدر .
باب في صفة المحبة « 1 »
قال الجنيد : محبة المحبة كحب الحبيب . وقال : المحبة نهاية المحبة عند هيجان الربوبية .
وقال الجنيد : إن المحب إذا ذكر حبيبه ، حرم محبته . قال الجنيد : تحريك المحبة كله أمره .
قال الجنيد : المحبة أمانة اللّه ، ولكن المحبة الدائمة لا الفرعية .
باب في صفة الغيرة « 2 »
قال الجنيد : الغيرة لا تجوز إلا في ثلاثة أوقات : عند الذكر والغفلة ، وعند المحبة إذا رأى صاحبه مع علاقة ، وعند التعظيم .
فخذ من هذا التقريب من أي ثبوت نشأة الفواحش ؟ ولم حرمت ؟ والإنسان مأمور بأن يجعل نفسه وقاية للظاهر فيه ، والغيرة محمودة ومذمومة ، فالمحمودة : هي التي اتصف بها الحق ، والرسل ، وصالحو المؤمنين على أنها مرموزة في الطبع فلا بدّ منها .
باب في صفة الحقيقة « 1 »
قال الجنيد : حقيقة العبد ترك الاشتغال ، والاشتغال بالشغل الذي هو أصل الفراغة .
قال الجنيد : قوله عز وجلّ ( عباد ) حقيقة ، وقوله ( عبادي ) حقيقة الحقيقة .
باب في صفة الهمة « 2 » والإرادة « 3 »
قال الجنيد : الهمة إشارة اللّه تعالى ، والإرادة إشارة الملك ، والخطرة إشارة المعرفة ، والنية إشارة الشيطان ، والشهوة إشارة النفس ، واللهو إشارة الكفر .
وقال : ما عاتب اللّه صاحب همة ، وإن عصاه .
وقال الجنيد : من له همة فهو في ديوان البالغين ، ومن له إرادة فهو في ديوان المريدين ، ومن له منية فهو في ديوان العاصين شاء أو أبى .
وقال الجنيد : الهمة تسري لأوليائه ، كما أن الوحي يسري لأنبيائه .
وقال أيضا : من له همة فيبقى ، ومن له إرادة فيعمى .
قال الجنيد : الهمة لسان السر ، ومن ليس له نطق السر ، ويعجز عن الظاهر لأنه كلام للسر مع الرب من الربوبية فكيف يدخل فيه التحريك ، فيه كفر .
آخره والحمد للّه تعالى .
Source Colophon
Arabic source text from Al-Imam al-Junaid: Sayyid al-Ta'ifatayn (The Imam al-Junaid: Master of the Two Groups), compiled and edited by Jamal Rajab al-Mazidi. Digital text accessed via Internet Archive. The edition draws on the Sharh al-Anfas al-Ruhaniyya (Commentary on the Spiritual Breaths) of Abu al-Hasan al-Daylami (d. c. 1000 CE), which preserves al-Junaid's treatises with extensive commentary.
The eight treatises correspond to lines 5244–5383 of the staged source file. Al-Junaid's primary text has been isolated from the editorial apparatus for the source text section above; the complete text including all commentary notes is preserved in the source edition on Internet Archive.
Presented as part of the Good Work Library — a freely accessible sacred text archive. No copyright is claimed over the source text.
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