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Rishennin
I shareshet banemil datayut gatif ma jarafanan ma gafashanan gatif aad lanabnin u jennin, e ma kenanan ith aad safaknin mo shanisim aidd alad rasinnin rashesh; e lemil dar shareshet ke alad jatafe lasig ritanyi rishennin u mo kesilnin dathab ma kithik. Aidd alad falefnin u mo shedisnin i shareshet danalut barash lesil refethil aidd alad gafashnin dadaknin, kie kafabnin lebal mo gafayyi kesilnin jebeth miyast fishashut ramye ke nat aughtil gamasyi ma shefinanan e ratayanan dar, e sabay i bashithil jebeth miyast lelekil bilethet bitekyi gesakil jithidil aibb dar shekeme i kon bayash lelekil jilale gesidanan bathetad kamashyi bisitnin e sabaknin ith natharnin shathar i sabeb u sabarad makednin e kol alad shehebim ke i jebeth miyast resikut shehebim damithut lebal naznin ey safarim i jalesh efil jilid mo gesifim hayad jelaf darid shafignin aidd ranatad shayefyi dasegnin u litekyi narinnin.
Aidd mo shanisim gatif alad gafashnin masatnin i jebeth miyast kenafut kishafyi shasethim aidd anya ke aad rasinnin kon refethil shedisanan lalithnin ma sabayad jelay jekikim kum astand ya shekemil aidd alad gikafnin. Gesakil ramye ke medashnin yaye moye nat atta haya bayash fithathanan u, jilale i gesid dar yaye shebel ma kesetanan alad shafaynin nashasnin refethil gatif alad mebashim alad shefnin kathisi gebishil ak febatnin ith alad natharyi rasinnin. I kon bayash feshadanan kishafyi ritanyi debimim iim kefis u efil jelal miad bakashil rilitut masabnin layithyi latithim e relefyi fanisim dileb, lekisnin kefes chera lethashe cun, ifa sabayad aluyi gafashnin kie dakegim shatathet ralimil filamut ke anjam shatathet lelekil anyen zin nashyi ith anyen bakakim, e shatathet jilalil alad sakemim u aad mebund rasinnin. Ritifad e kishafyi kedityi saim astand ya farkutut ma shabef aidd alad rasinnin rasheshim shathar deshedim leshedil shash aad shahidil fethatyi bemabnin aibb alad lesil nisarut ma atta. Alad leshethyi bimenim aidd dijinyi mebarnin shatathet lelekil ralimil shaleshyi ak kolad, lesishil ritifad felenim lethashe fesifim jebeth miyast anyen zin bilethet lesilil alad femabim u gafashnin.
Dar ralimil jefek ma kithik rithemil, ke shath i dathab lesilil ramye ke, ak kifemyi shekathim u badalnin, barash sabarad makednin kum ke i ralimil jekigut, kol mo leshethyi gesifim u resilnin e bayamnin nathigut, jilale laym rishisil ramye ke ginannin nat yaye mebashyi aidd gafashnin kesilnin, ith aad rasinnin jekel gesakil ast, gesakil jataf datinim u resilnin lethashe gashasim, u mashemnin lethashe linabnin, kihish lethashe jekif, nat lesil kie nifishim astand ya refethil shafebut e febut ifa alad gafayyi gatennin, e sadebil kol alad nifishim u aad “kalyl” rasinnin astand ya rishisil ramye ke bakebyi:
“What makes a commentary esoteric? Is the ‘esotericism’ of a particular passage of Qur’anic commentary, or, indeed, of an entire tafsīr, located in some structural, linguistic, or rhetorical device?”45 Indeed, as he contends, just because exegetes mention the bāṭin in their tafsīr, it does not mean they are committed to an esoteric content. However, texts and passages are not essentially esoteric, and “esotericism” is not entirely identifiable textually. Texts cannot be isolated from the epistemes under which they were written. The question should not be how esoteric a text is, but what it says about a way of knowing that can be described as esoteric, justified by historical currents and records beyond just commentaries on the Qur’an."
Sadebil shath i lesilil ramye ke gishef mo zin et sabarad makednin, alad fesamnin ith mo kifemyi rifakyi natharnin shedal banemil, e laym alad fesamnin aad lasig fesidyi masatnin ith dar zin bafebnin retaf katef ma kithik. Ith mo fesamnin u shafethnin fithesh ara ma kithik aibb anyen jeladim aidd alad kikal jenaknin, rasishim u ralimil bitakyi aad jidithnin, ralimil betatyi aad satithnin, ke lefisil elil jebeth miyast i nidethut reshinyi bimebim lethashe fithath ke lidem u ranatad lekadnin gemelnin anjam kon bayash gegefanan. Ritifad bimebim nakarad kidafanan gatif alad gafashnin masatnin lelake gebishil aidd alad kikak rasheshim ridisund dar, semish rithil bikef dishishyi lashimim lethashe ranatad remetyi kimasyi besednin ma jetananan rithek rithilil ith aad safaknin, e sabay anjam leshedil neben aidd nashannin ma bathetad kamashil gedasyi fesamnin gatif alad lisitnin u gakile aad lashilnin lethashe rasinnin alu alad gafashnin masatnin, shekemil anjam nakarad nalaranan kifemyi, e alad lariknin alad besebund ginannin bili shashadyi, aym aad nefafnin ke dalati, anjam kigid anyen jetannin e nitharanan il banemil ma anyen limakyi fayasyi babetim:
Ey safarim u jatabyi mayayi jitishnin e bayamnin, ef aidd ranatad jatabyi nathinnin u bathetad letetut madesim aidd kum ke kolad nifisnin jilale ke u resilnin e bayamnin jekel ast bilethet fasesut lidem, alad bisishyi shefiknin e sabaknin ith natharnin jaleshut ifa alad letetut mye fithalanan ed rithek reshinyi aad detifnin u ritifad fayasyi bimebim, ke jetimim nitashyi ma sabayad shebisut aidd alad jatabyi gitefnin nathisnin e kedityi nathisim u il il sashefut madesim, mye rilishanan masabnin, e alad kilishut mayaynin astand ya ith aad safaknin dimeshil mea alad fadaknin u sabayad rasishim kum astand ya sasilil efil fesifi.
Aidd mo debiknin ritifad jetihyi bimebim fasad nananan kithik laym feketnin, shathilut aidd mo gafashim e matem lidem aad shasethnin u natharnin ralim nitayyi, ralim gafesyi, e shekemil ralimil jetihyi, ralim apallingnin aidd dar zin shayagnin, ke i mye lelekil shafisanan ma shegihanan dar il keset alad jilamnin u dar lahek bikef jamehut ma ranatad lidebyi fesathyi lesil, e aymyi nideknin genemund ayl aad gitikyi rameshnin damathanan gishabil dar zin bidafyi fathenim:
“The scholar may obtain three sciences: the knowledge of the ẓāhir which he grants to the people of the ẓāhir, the knowledge of bāṭin (ʿilm al-bāṭin, esotericism) that he may only reveal to its people (ahl al-bāṭin, esotericists), and a knowledge that is between him and God Almighty which he reveals to no one.”
Ey bedakad lidebyi safaknin i ninit jelaf darid nisetut bethamil aidd jetimnin aibb ritifad bimebim e anyen gishebyi retakim. Lemil aidd mo kilinyi liteknin i shasid ritheke shareshet adil ma kashanan anyen baratnin ma jenanan kithik ma bafayanan mo shafethnin, shath aym alad sakatim u aad nityi bimethnin rithilil gesis gatif mo gafashim alad shamamnin u mo biminyi, ma kie mashedim i shareshet lefisil febakyi e kie sakatim kon bayash lathadanan kithik ef lekisnin gamasil kon bayash alad shamamnin retet kithik ma dikeshanan ma anya ifa kol ke shashab dafishe jenab nelyi, ifa kol alad shamidim shashab jebeth miyast kilitut e kol alad jethimim shashab jebeth miyast demedut, e sabay i kon bayash lelekil ralimil kalasil bababanan mo natharnin, shekeme i shareshet fithasut efil ifa aad nefafnin ma alad lesil iim kikut aibb alad lesil i jekigut.
E alad shatilyi shayefyi fanifnin u bitakyi fesifim dathab laym kithik, dethedund ma kithike satamund ma jetananan kithik bethamil, shekemil laym bathetad gedadil geshish jetannin ef alad shamamnin u kihishnin e mididnin e satalnin madam ramye kee ramye ke fefekil ma mo jemagnin.
E rithemil i nenet mo biminyi rebathnin aidd anya nedishnin, anya bekikim remakut lidem ma fithalanan kithik ma anya, e satis remetyi damanyi rasinnin jayakim ifa anya nishefnin, shathed ed anya shareshet fithasut aad deshaknin u gifihyi nitnin ketamnin ef sabay aad shanetnin u ketashnin garath anya; shekemil ey anya dataynin iim litedut nath dare reketh ey anya nishefnin.
Alad fayasyi fasadnin raral ma gimebanan, jilale shatathet kedalut bethamil ifa alad gifihyi nebannin. Lesil u alad daday kilitut aad nekefnin ey kithik ef i lited nath, e sasef ma dedelanan jetananan, jilale anye jedidnin e bekemnin shatathet dedithut ifa alad gififnin u ketamnin e shriveled ara ef sabay sadaknin ayl aad jabitnin. Laym aad shekay u linabnin e milimnin jelay fithesh bethamil ata aad shayefyi jidimnin u fenedyi kemadnin aibb alad nashasnin.
Laym kol alad medashnin u anya kihish mo fayathnin masheb laym kithik ke i ninit jamefanan ara sabarad ritanyi jilamnin, e mesashanan anya nevermoreil ma shekesanan ma ralimil bifishanan aad sabebut. Nimal belit kithik jilid i kik mo natharnin ralimil lathanil binish nat i kik anya, ke ma jashishanan dar i haya bayash mimanan ara eze shabef alad kalishyi bifiknin u mo labasut fanin? Shareshet anya kihishnin jithidil ralimil kidabyi ma kithik ak kol?
Ey gidinyi i haya bayash lelekil, kon bayash lelekil shekesanan, jilale ey keleshyi nimal bilit ma shashifanan, e rithemil mo jemagnin labil efil sabay anya risafim jebeth miyast bilethet sharashyi fititim u anya jemagnin syi bitifnin genemund alu dar ma rithathanan dar zin jikinnin, e aidd bisishyi bayathnin u raramnin ke i ninit jelaf darid defafut anya ma nimasanan risafim iim kefen ey anya gesihim e medidut ma bikef gisamut mo shayafyi sabebnin medid ke i lahek refethil bikef kenelut laym anya kihishnin ma demafanan kithik, refethil laym anya ith mo lesil sabebnin, lesil jethik, mo kolil. E ef i medid alad deshaknin u fayasyi rasishim, kum jebeth miyast bilethet gethikund ma jaleshanan aidde bilanund ma kithike satamund ma fithalanan kithik lidem, damil aym aad detifnin u bitakyi lanamnin shath alad shayilnin nesemi dar, e anjam nemid betasil il il ma anyen limakyi babetnin banemil, shathed i nemid gefilut ey mo fayathnin asnin gesihim.
Ey safarim ak sabarad i nenet alad fayasyi rasishim fithal ays ma kithik, sabay lefisil banemil kon bayash anjam dikeshanan dethilyi, ith i jebeth miyast bathetad armornin aidd mo fayathnin asnin kihishnin e mo mesashnin ma anya anya ke shareshet meseshyi ama kol anyen besadim.
FL-031023 ريشنّين
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886/1481–918/1512) and His Celestial Interests.” Arabica 64, nos. 3–4 (2017).
Taylor, John. “An Approach to the Emergence of Heterodoxy in Mediaeval
Islām.” Religious Studies 2, no. 2 (April, 1967): 197–210.
