الحمد لله أما السؤال عن آية ﴿إِنَّا عَرَضْنَا ٱلْأَمَانَةَ﴾ الآية وما الظلم إلخ سؤالك، فقد تقدم لي في هذا السؤال جواب منذ أعوام فلعله يوجد عند الخواص. ومختصر الجواب أن الأمانة هي الخلافة والإنسان هو الكامل في عصره كآدم وكداود إلى علي حرازم إلخ فظلمه تعدي طور العبودية والاتصاف بصفات الربوبية وجهله شهوده للذات لا يعلم ما سوى الله تعالى وذلك عين العلم فضد كسب ضدا، والسماوات والأرض والجبال يعني الملأ الأعلى والأسفل فلولا ظلمه ما وقع عصيان ﴿وَمَا رَبُّكَ بِظَلَّٰمٍ﴾ و«كان الله ولا شيء معه» فالطاعة والعصيان والظلم والعدل شيء واحد في مقام لا يتأتى فيه إلا الكمال. فتجلت الذات فصارت التجليات والمقامات والأفعال والأقوال والأحوال في حضرة سيد الوجود صلى الله عليه وسلم وهو صلى الله عليه وسلم معصوم فتجلت حقيقته فصارت التجليات إلخ في مقام مظهره الخاتم فصار ما سوى النبوءة والألوهية في هذا المقام أردنا تنزيه المقام فتجلت حقيقته في حضرة الخلافة فاندفعت النقائص كلا إلى الخليفة فتحمل كل ظلم وجهل وعصى وغوى فلسان حاله ينشده دائما: فلم يات عبد بالجرائم زائرا مقامك مثلي في القرون وفي الأمم1 ولسان الحضرة يقول: ﴿ثُمَّ ٱجْتَبَٰهُ رَبُّهُۥ فَتَابَ عَلَيْهِ وَهَدَىٰ﴾ والسلام. إبراهيم بن الحاج عبد الله التجاني.

The Praise is for Allah As for the question about the verse ﴿Truly We offered the trust﴾, the verse, and what the wrongdoing is, and so on in your question — an answer of mine to this question already went out years ago, so perhaps it is to be found with the elect. The answer in brief is that the trust is the khilāfa, and the human being is the perfect one of his age, like Ādam and like Dāwūd, down to ʿAlī Ḥarāzim and so on. His wrongdoing is the overstepping of the bound of slavehood and being qualified by the attributes of Lordship; and his ignorance is his witnessing of the Essence — he knows nothing other than Allah, exalted is He, and that is knowledge itself. So one opposite earned an opposite. And the heavens and the earth and the mountains: He means the higher assembly and the lower one. Had it not been for his wrongdoing, no disobedience would have occurred — ﴿and your Lord is not one given to wronging﴾, and "Allah was, and nothing was with Him." Obedience and disobedience, wrongdoing and justice, are one single thing in a station where nothing but perfection can come about. Then the Essence disclosed itself, and the tajalliyāt, the stations, the acts, the words and the states came to be in the presence of the master of existence ﷺ — and he ﷺ , is maʿṣūm. Then his ḥaqīqa disclosed itself, and the tajalliyāt and so on came to be in the station of his particular locus of manifestation, the Seal. So everything other than prophethood and divinity came to be in this station. We wished to keep the station free of imperfection, so his ḥaqīqa disclosed itself in the presence of the khilāfa, and the deficiencies were all pushed off onto the khalīfa. He bore every wrongdoing and every ignorance, and he disobeyed and went astray. So the tongue of his state recites continually: No slave ever came bearing his crimes as a visitor to your station, the like of me, in the ages and among the nations and the tongue of the Presence says: ﴿Then his Lord chose him, and turned to him in mercy, and guided﴾. And peace. Ibrāhīm b. al-Ḥājj ʿAbd Allāh al-Tijānī.

Working transcription — not yet proofread against the printing.

Translation by Amadu Kunateh. The compiler's footnotes are not included.

§6. The edition quotes the verse without a printed reference; the identification is inferred.