2-16 Al-Hikam Rampai Hikmah Syekh Ibn ‘Atha’illah, Disertai Ulasan oleh: Syekh Fadlalla Haeri

HIKMAH KE-16

16. كَيْفَ يَتَصَوَّرُ أَنْ يَحْجُبَهُ شَيْئٌ وَ هُوَ الَّذِيْ أَظْهَرَ كُلَّ شَيْءٍ.

. كَيْفَ يَتَصَوَّرُ أَنْ يَحْجُبَهُ شَيْئٌ وَ هُوَ الَّذِيْ ظَهَرَ بِكُلِّ شَيْءٍ.

. كَيْفَ يَتَصَوَّرُ أَنْ يَحْجُبَهُ شَيْئٌ وَ هُوَ الَّذِيْ ظَهَرَ فِيْ كُلِّ شَيْءٍ.

. كَيْفَ يَتَصَوَّرُ أَنْ يَحْجُبَهُ شَيْئٌ وَ هُوَ الَّذِيْ ظَهَرَ لِكُلّ شَيْءٍ.

. كَيْفَ يَتَصَوَّرُ أَنْ يَحْجُبَهُ شَيْئٌ وَ هُوَ الَّذِيْ الظَّاهِرَ قَبْلَ وَجُوْدِ كُلِّ شَيْءٍ.

. كَيْفَ يَتَصَوَّرُ أَنْ يَحْجُبَهُ شَيْئٌ وَ هُوَ الَّذِيْ أَظْهَرَ مِنْ كُلِّ شَيْءٍ.

. كَيْفَ يَتَصَوَّرُ أَنْ يَحْجُبَهُ شَيْئٌ وَ هُوَ وَاحِدُ الَّذِيْ لَيْسَ مَعَهُ شَيْءٌ.

. كَيْفَ يَتَصَوَّرُ أَنْ يَحْجُبَهُ شَيْئٌ وَ هُوَ أَقْرَبُ إِلَيْكَ مِنْ كُلِّ شَيْءٍ.

. كَيْفَ يَتَصَوَّرُ أَنْ يَحْجُبَهُ شَيْئٌ وَ لَوْ لاَهُ مَا كَانَ وُجُوْدُ كُلِّ شَيْءٍ.

. يَا عَجَبًا كَيْفَ يَظْهَرُ الْوُجُوْدُ فِي الْعَدَمِ أَمْ كَيْفَ يَثْبُتُ الْحَادِثُ مَعَ مَنْ لَهُ وَصْفُ الْقِدَمِ.

How can it be imagined that something veils Him when it is He Who made everything manifest?

How can it be imagined that something veils Him when He is the One who manifests through everything?

How can it be imagined that something veils Him since He is the One who is manifest in everything?

How can it be imagined that something veils Him since it is He is the one Who is manifest to everything?

How can it be imagined that something veils Him since He was the Manifest before the existence of everything?

How can it be imagined that something veils Him since He is more evident than everything?

How can it be imagined that something veils him since He is the One alongside of Whom there is nothing?

How can it be imagined that something veils Him since He is the One who is closer to you than anything?

How can it be imagined that something veils Him since without Him, there would have been no existence for anything?

What a marvel it is that existence appears in non-existence, and how the contingent has been established alongside of Him who possesses the attribute of timelessness.

Bagaimana bisa dibayangkan kalau sesuatu dapat mengalingi-Nya, sementara Dialah Yang Menampakkan segala sesuatu?

Bagaimana bisa dibayangkan kalau sesuatu sanggup mengalinginya, bila Dia-lah Yang Tampak pada segala sesuatu?

Bagaimana bisa dibayangkan kalau sesuatu mampu mengalingi-Nya, sedangkan Dialah Yang Tampak dalam segala sesuatu?

Bagaimana bisa dibayangkan kalau sesuatu kuasa mengalingi-Nya, sementara Dialah Yang Tampak pada segala sesuatu?

Bagaimana bisa dibayangkan sesuatu dapat mengalingi-Nya, sementara Dialah Yang Ada sebelum segala sesuatu?

Bagaimana bisa membayangkan kalau sesuatu sanggup mengalingi-Nya, bila Dia lebih jelas ketimbang segala sesuatu?

Bagaimana bisa dibayangkan sesuatu mampu mengalingi-Nya, sedang Dia Esa, yang tiada disampingnya sesuatu apa pun?

Bagaimana bisa dibayangkan kalau sesuatu mampu mengalingi-Nya, padahal Dia lebih dekat padamu daripada segala sesuatu?

Bagaimana bisa dibayangkan segala sesuatu mampu mengalingi-Nya, sementara seandainya Dia tidak ada, niscaya tidak akan ada segala sesuatu?

Betapa ajaib, bagaimana keberadaan bisa tampak dalam ketiadaan? Atau, bagaimana sesuatu yang baru bisa bersanding dengan Yang Mahadahulu.

Explanation by Syekh Fadhlalla Haeri:

The truth has not come from some ‘thing’, nor is it in, or above, or below some ‘thing’. If it had come from something it would have been created and thus have been limited in its life-span.

If it were above something, it would be resting on something, and if it were in something it would have been contained, and if it were under something it would have been under its power.

Whatever appears in the world of witnessing is an effulgence (radiant splendor) from the Eternal Divine Essence and is perceived in accordance with the state and sensitivity of the perceiver. Thus no created entity has an independent lasting reality and so in truth it is nonexistent compared to its timeless Creator. When you compare the relative to the Absolute, the former vanishes and the latter remains as it has been forever.

Ulasan oleh Syaikh Fadhlallāh Haeri:

Al-Ḥaqq tidak datang dari sesuatu atau dalam sesuatu, atau di atasnya, atau di bawahnya. Jika Dia datang dari sesuatu berarti Dia diciptakan dan dibatasi jangka waktu hidup-Nya. Kalau Dia ada di atas sesuatu, maka Dia bersemayam di atasnya. Dan Jika Dia ada dalam sesuatu berarti Dia terkurung di dalamnya. Dan jika Dia di bawah sesuatu, berarti Dia ada di bawah kekuasaannya. Apapun yang tampak dalam “kesaksian” ini merupakan Dzāt Tuhan, yang kekal dan dapat dirasakan sesuai dengan keadaan dan kepekaan si penerima. Tiada makhluk yang mempunyai realitas yang kekal dan bebas. Tiada yang kekal selain Sang Pencipta. Kalau engkau membandingkan yang relatif dengan yang absolut, maka yang relatif akan hilang dan tinggallah yang absolut, selamanya.