المتجاوزون إلى ما لا يحل لهم، من تجاوز الحلال إلى الحرام صار عاصيا وصار عاديا، والمعصية مشؤومة، العبد المسلم كان اسمه المطيع، فبارتكاب المعصية تبدل اسمه صار عاديا وعاصيا، يخشى حيث بدل الاسم أن يبدل الصفة ويبدل بعد ذلك الذات (وَالذِينَ هُمْ لَامَنَٰتِهِمْ) جمعا …

بسم الله الرحمن الرحيم الحمد لله على حرف وجوده ونقطة تجلي وجوده، وتشكلات تظاهره في وجوده، والسلامان على من خوطب بقوله، ﴿لِتُبَيِّنَ لِلنَّاسِ مَا نُزِّلَ إِلَيْهِمْ﴾ (النحل: 44)، ﴿وَقُل رَّبِّ زِدْنِي عِلْماً﴾ (طه: 114)، وعن خليفته المكتوم عن أن يحاط به علما بألسنة التجليات والحروف الفكرية والرقمية، ومناطق طيور الأسماء والصفات العلية السنية، ما قامت الأشياء بالتلاشي، وأقيمت مقام لا شيء. أما بعد، فقد وقفت على سؤالي صاحبنا الأمجد والكوكب الأسعد العلامة أحمد طور: السؤال الأول عن قوله تعالى: ﴿هُدًى لِّلْمُتَّقِينَ ٱلَّذِينَ يُؤْمِنُونَ بِٱلْغَيْبِ وَيُقِيمُونَ ٱلصَّلَوٰةَ وَمِمَّا رَزَقْنَٰهُمْ يُنفِقُونَ وَٱلَّذِينَ يُؤْمِنُونَ بِمَآ أُنزِلَ إِلَيْكَ وَمَآ أُنزِلَ مِن قَبْلِكَ وَبِٱلْآخِرَةِ هُمْ يُوقِنُونَ أُوْلَٰٓئِكَ عَلَىٰ هُدًى مِّن رَّبِّهِمْ وَأُوْلَٰٓئِكَ هُمُ ٱلْمُفْلِحُونَ﴾ (البقرة:2-5) هل الصفات متحدة أو متباينة؟ فأجبت، والله ولي التوفيق وهو الهادي بمنه إلى سواء الطريق: اعلم رزقنا الله وإياك الفهم عنه أن الله تبارك وتعالى جمع الكتب المنزلة كلها في سبعة أسباع القرآن. وجمع الأسباع السبعة في السبع المثاني، وجمع ذلك في سبعة أحرف بسم الله، وجمع ذلك في الألف، وافتتح به كتابه العزيز1، وقال: ﴿الٓمٓ ذَٰلِكَ ٱلْكِتَٰبُ لَا رَيْبَ فِيهِ هُدًى لِّلْمُتَّقِينَ﴾، أي: على الخصوص إرشادا وهدى، على الناس كلها بيانا، كما قال تعالى: ﴿هُدًى لِّلنَّاسِ﴾ (البقرة:185)، وليس في كون بعض الناس لم يهتدوا ما يخرجه من أن يكون هدى، فالشمس شمس وإن لم يرها الضرير، والعسل عسل وإن لم يجد طعمه الممرور والخيبة كل الخيبة لمن عطش والبحر زاخر، وبقي في الظلمات والبدر زاهر، وخبث والطيب فائح والروض ناضر، والحسرة كل الحسرة لمن بالعصيان مجاهر، وفسق والقرآن ناه وآمر، وفارقَ الرغبة والرهبة والوعد متواتر، والوعيد متظاهر، قال تعالى: ﴿وَإِنَّهُۥ لَحَقُّ ٱلْيَقِينِ﴾، (الحاقة:50)، والتقوى على ثلاث: الأولى: التوقي عن العذاب المخلد بالتبرئ من الكفر، وعليه قوله تعالى: ﴿وَأَلْزَمَهُمْ كَلِمَةَ ٱلتَّقْوَىٰ﴾. الثانية: التجنب عن كل ما يؤثم من فعل أو ترك حتى الصغائر عند قوم، وهو المتعارف عليه بالتقوى في الشرع، وهو المعنى المراد في ﴿وَلَوْ أَنَّ أَهْلَ ٱلْقُرَىٰٓ ءَامَنُواْ وَٱتَّقَوْاْ﴾ (الأعراف:96). الثالثة: أن يتنزه عما يشغل سره عن الحق عز وجل ويتبتل إليه بكليته، وهي التقوى الحقيقية المأمور بها في قوله تعالى: ﴿يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ ٱتَّقُواْ ٱللَّهَ حَقَّ تُقَاتِهِۦ﴾ (آل عمران:102). فأصحاب هذه الرتبة ما عاقهم التعلق بعالم الأشباح عن العروج إلى عالم الأرواح، ولم تصدهم الملابسة بمصالح الخلق عن الاستغراق في شؤون الحق. المرتبة الأولى: هداية بالإسلام للعام، والثانية: هداية بالإيقان والإحسان للخاص، والثالثة: هداية بكشف الحجاب ومشاهدة العيان للأخص. وهداية الكتاب شاملة لكل المراتب، كما في روح البيان نقلا بالمعنى: ﴿ٱلَّذِينَ يُؤْمِنُونَ بِٱلْغَيْبِ﴾ أي بنور غيبي من الله كما يشير إليه حديث «المؤمن ينظر بنور الله»1، واعلم أن الغيب غيبان: غيب غاب عنك، وغيب غبت عنه، فالذي غاب عنك عالم الأرواح، فإنه قد كان حاضرا حين كنت فيه بالروح، وكذرة وجودك في عهد ﴿أَلَسْتُ بِرَبِّكُمْ﴾ (الأعراف:172)، واستماع خطاب الحق، ومطالعة آثار الربوبية، وشهود الملائكة، وتعارف الأرواح من الأنبياء والأولياء وغيرهم فغاب عنك إذ تعلقت بالقالب، ونظرت بالحواس الخمس، أي بالمحسوسات من عالم الأجسام. وأما الغيب الذي غبت عنه فغيب الغيب، وهو حضرة الربوبية، قد غبت عنه وما غاب عنك بالوجود ﴿وَهُوَ مَعَكُمْ أَيْنَ مَا كُنتُمْ﴾ (الحديد:4)، أنت بعيد منه وهو قريب منك، كما قال: ﴿وَنَحْنُ أَقْرَبُ إِلَيْهِ مِنْ حَبْلِ ٱلْوَرِيدِ﴾ (ق:16). والكلام هنا طويل الذيل. ﴿وَيُقِيمُونَ ٱلصَّلَوٰةَ﴾ (البقرة:3): قال صاحب روح البيان في الآية إقامة الصلاة: والله أمر في الصلاة بأشياء: بإقامتها بقوله: ﴿وَأَقِيمُواْ ٱلصَّلَوٰةَ﴾ (البقرة:43)، وبالمحافظة عليها وإدامتها بقوله: ﴿ٱلَّذِينَ هُمْ عَلَىٰ صَلَاتِهِمْ دَآئِمُونَ﴾ (المعارج:23)، وبأدائها في أوقاتها بقوله: ﴿إِنَّ ٱلصَّلَوٰةَ كَانَتْ عَلَى ٱلْمُؤْمِنِينَ كِتَٰباً مَّوْقُوتاً﴾ (النساء:103)، وبأدائها في الجماعة بقوله: ﴿وَٱرْكَعُواْ مَعَ ٱلرَّٰكِعِينَ﴾ (البقرة:43)، وبالخشوع فيها بقوله: ﴿ٱلَّذِينَ هُمْ فِي صَلَاتِهِمْ خَٰشِعُونَ﴾ (المؤمنون:2)، ثم قال: والناس على طبقات، طبقة لم يقبلوها، ولا أتعرض لهم، وطبقة قبلوها وهم يراعونها بمواقيتها في شرائطها وعلى رأسهم المصطفى صلى الله عليه وسلم قال تعالى: ﴿إِنَّ رَبَّكَ يَعْلَمُ أَنَّكَ تَقُومُ أَدْنَىٰ مِن ثُلُثَيِ ٱلَّيْلِ وَنِصْفَهُۥ وَثُلُثَهُۥ﴾ (المزمل:20)، وقال تعالى: ﴿قُلْ إِنَّ صَلَاتِي وَنُسُكِي وَمَحْيَاىَ وَمَمَاتِي لِلَّهِ رَبِّ ٱلْعَٰلَمِينَ﴾ (الأنعام:162) وأصحابه كذلك، فذكرهم فقال: ﴿قَدْ أَفْلَحَ ٱلْمُؤْمِنُونَ ٱلَّذِينَ هُمْ فِي صَلَاتِهِمْ خَٰشِعُونَ﴾ (المؤمنون:1،2) وذكر مصيرهم فقال: ﴿أُوْلَٰٓئِكَ هُمُ ٱلْوَٰرِثُونَ ٱلَّذِينَ يَرِثُونَ ٱلْفِرْدَوْسَ هُمْ فِيهَا خَٰلِدُونَ﴾ (المؤمنون:10و11) إلى آخر كلامه. أقول: فبداية الصلاة إقامة، وتمكنها محافظة، ونهايتها إدامة، وهي دوام المراقبة والحضور مع الله. ﴿وَمِمَّا رَزَقْنَٰهُمْ يُنفِقُونَ﴾ (البقرة: 3) والإنفاق بدايته من الأموال وتمكنه من النفوس ونهايته من الأحوال، فإنفاق الأغنياء إخراج المال من الجيب، وإنفاق الفقراء إخراج الأغيار من القلب، وإنفاق الأكابر استخراج الأسرار من الغيب. ذكر تعالى أربعة أشياء: التقوى، والإيمان بالغيب، وإقامة الصلاة، والإنفاق وذلك صفة الخلفاء الراشدين الأربعة. في الآية بيان فضلهم: التقوى لأبي بكر الصديق رضي الله عنه قال الله تعالى: ﴿فَأَمَّا مَنْ أَعْطَىٰ وَٱتَّقَىٰ وَصَدَّقَ بِٱلْحُسْنَىٰ﴾ (الليل:5و6)، والإيمان بالغيب لعمر الفاروق رضي الله عنه، قال الله تعالى: ﴿حَسْبُكَ ٱللَّهُ وَمَنِ ٱتَّبَعَكَ مِنَ ٱلْمُؤْمِنِينَ﴾ (الأنفال:64)، وإقامة الصلاة لعثمان ذي النورين رضي الله عنه، قال تعالى: ﴿أَمَّنْ هُوَ قَٰنِتٌ ءَانَآءَ ٱلَّيْلِ سَاجِداً وَقَآئِماً﴾ (الزمر:9) الآية. والإنفاق لعلي المرتضى رضي الله عنه، قال الله تعالى: ﴿ٱلَّذِينَ يُنفِقُونَ أَمْوَٰلَهُم بِٱلَّيْلِ وَٱلنَّهَارِ﴾ (البقرة:274) الآية. هذه الجمل كلا وصل ثم أتى بالفصل بقوله تعالى: ﴿وَٱلَّذِينَ يُؤْمِنُونَ بِمَآ أُنزِلَ إِلَيْكَ وَمَآ أُنزِلَ مِن قَبْلِكَ﴾ (البقرة: 4) الإيمان أي: بكل الكتب مع تنافي أحكامها، وذلك على وجهين: أحدهما التصديق أن كلها من عند الله، والثاني الإيمان بما ينسخ منها. هكذا قال صاحب روح البيان وقد رمزت لك فيما تقدم أن جميع الكتب في ﴿الٓمٓ﴾ فلم يبق إشكال. ﴿وَبِٱلْآخِرَةِ هُمْ يُوقِنُونَ﴾ (البقرة: 4)، فاليقين على ثلاثة أوجه: علم يقين، وعين يقين، وحق يقين. وإن شئت قلت يقين خبر كما عرفت بالخبر وجود مدينة فاس مثلا، ويقين دلالة كما إذا رأيت دخانا دلك على وجود النار. ويقين عيان والعيان لا يحتاج إلى بيان. وقوله تعالى: ﴿وَبِٱلْآخِرَةِ هُمْ يُوقِنُونَ﴾ دون ما أنزل على الأنبياء، لأن ذلك لا نهاية له ولا يحيطون به علما إلى أبد الآباد، لأنه الذات وما يتعلق بها من الصفات والأسماء. ﴿أُوْلَٰٓئِكَ عَلَىٰ هُدًى مِّن رَّبِّهِمْ وَأُوْلَٰٓئِكَ هُمُ ٱلْمُفْلِحُونَ﴾ (البقرة: 5) ذكر "هدى" بالنكرة أي: على كشف من كشوفه، ونور من أنواره، وسر من أسراره، ولطف من ألطافه، لأن ما أنعم الله به على جميع الأنبياء والأولياء بالنسبة لما عنده كقطرة من بحر محيط. وبذلك الهدى تخلصوا من الحجب، وحطوا رحالهم بفنائه، وفازوا بالسعادة العظمى، والمملكة الكبرى، وحققوا قوله تعالى: ﴿إِنَّ إِلَىٰ رَبِّكَ ٱلرُّجْعَىٰٓ﴾ (العلق: 8). وأختصر الجواب: أول الآية تحقق وآخرها تشرع، أولها بداية وآخرها نهاية وإن كانت النهاية في البداية والبداية في النهاية. ولذلك دخل العاطف في الأخيرة دون الأولى، والمعنى أن الهداية في البقاء بعد سبق الفناء وثم رمز دقيق إلى أن جنة العارفين غير جنة العابدين، حيث قال: ﴿أُوْلَٰٓئِكَ عَلَىٰ هُدًى مِّن رَّبِّهِمْ﴾، ثم قال: ﴿وَأُوْلَٰٓئِكَ هُمُ ٱلْمُفْلِحُونَ﴾، فافهم جدا. السؤال الثاني: عن قوله تعالى: ﴿فَإِنْ ءَانَسْتُم مِّنْهُمْ رُشْداً فَٱدْفَعُوٓاْ إِلَيْهِمْ﴾ (النساء:6) من المراد بهم في هذه الآية من أرباب الأحوال؟ فأجبت: أن المراد بهم، -والله تعالى أعلم- الرجال الأقوياء في السلوك والاجتهاد ومتابعة الشيخ. والمال هنا ما ترك المشايخ والإخوان في الله. وذلك بركتهم وسيرتهم في الدين، وهممهم العالية، وتصرفاتهم العجيبة، وأحوالهم السنية، وأخلاقهم السنية، فذلك تركة أولئك الآباء: نسب أقرب في شرع الهوى1...البيت والسلام

By Allah's Name, the All-Merciful, the Ever-Merciful. Praise belongs to Allah for the letter of His existence, the point of the tajallī of His existence, and the shapings of His showing Himself forth within His existence. And the two peaces upon the one addressed by His words ﴿so that you may make clear to the people what has been sent down to them﴾ (al-Naḥl 44), ﴿And say: my Lord, increase me in knowledge﴾ (Ṭā Hā 114); and upon his khalīfa, kept hidden from being encompassed in knowledge — by the tongues of the tajalliyāt, by the letters of thought and of script, and by the utterances of the birds of the Names and of the high, resplendent Attributes — for as long as things subsist by vanishing away and are set in the station of no-thing. To proceed: I have looked into the two questions of our most glorious companion and most fortunate star, the scholar Aḥmad Ṭūr: The first question is about His words, exalted is He: ﴿a guidance for those of taqwā, who believe by the unseen and establish the ṣalāt and spend out of what We have provided them; and who believe in what has been sent down to you and what was sent down before you, and of the hereafter they have certainty. Those are upon a guidance from their Lord, and those are the ones who prosper﴾ (al-Baqara 2–5) — are the attributes one and the same, or distinct from one another? So I answered — and Allah is the Master of enabling grace, and He is the One who guides, by His favour, to the level road: Know — may Allah grant us and you understanding from Him — that Allah, blessed and exalted, gathered all the sent-down books into the seven sevenths of the Qurʾān; and gathered the seven sevenths into the seven oft-repeated [al-sabʿ al-mathānī]; and gathered that into the seven letters of bismillāh; and gathered that into the alif, and opened His Mighty Book with it, and said: ﴿Alif Lām Mīm. That is the Book, no doubt in it, a guidance for those of taqwā﴾ — that is, for them in particular as direction and guidance, and for all people as clarification, as He said, exalted is He: ﴿a guidance for the people﴾ (al-Baqara 185). The fact that some people have not taken the guidance does not remove it from being guidance: the sun is the sun even if the blind man does not see it, and honey is honey even if the man whose bile is disordered does not taste its taste. Loss, utter loss, belongs to the one who went thirsty while the sea was brimming; who stayed in the darknesses while the full moon shone; who was foul while the perfume was wafting and the garden was fresh. And regret, utter regret, belongs to the one who paraded his disobedience openly; who transgressed while the Qurʾān was forbidding and commanding; who parted from longing and from dread while the promise was coming down through many channels and the threat was plain to see. He said, exalted is He: ﴿And truly it is the very truth of certainty﴾ (al-Ḥāqqa 50). And taqwā is of three kinds: The first: guarding oneself against everlasting punishment by clearing oneself of unbelief. To this belong His words, exalted is He: ﴿And He bound them to the word of taqwā﴾. The second: keeping clear of everything that incurs sin, whether by doing or by leaving undone — even the minor sins, in the view of some. This is what is commonly recognised as taqwā in the sharīʿa, and it is the sense intended in ﴿And had the people of the townships believed and had taqwā﴾ (al-Aʿrāf 96). The third: that one hold oneself above whatever occupies one's inmost self away from al-Ḥaqq, mighty and majestic, and devote oneself wholly to Him. This is the real taqwā commanded in His words, exalted is He: ﴿You who believe, have taqwā of Allah as is His due﴾ (Āl ʿImrān 102). The possessors of this degree are not held back by attachment to the world of bodily forms from ascending to the world of spirits, nor are they turned aside by involvement in the interests of creation from being wholly absorbed in the affairs of al-Ḥaqq. The first degree is guidance by islām, for the generality; the second is guidance by sure certainty and by iḥsān, for the elect; the third is guidance by the unveiling of the veil and by beholding with the eye, for the elect of the elect. And the guidance of the Book takes in every degree, as in Rūḥ al-bayān, quoted by sense: ﴿who believe by the unseen﴾, that is, by a light from Allah belonging to the unseen, as the ḥadīth points to it: "The believer looks by the light of Allah." And know that the unseen is of two kinds: an unseen that is absent from you, and an unseen from which you are absent. What is absent from you is the world of spirits — for it was present when you were in it by the spirit; and likewise the atom of your existence at the covenant of ﴿Am I not your Lord?﴾ (al-Aʿrāf 172), and the hearing of al-Ḥaqq's address, and the viewing of the traces of Lordship, and the witnessing of the angels, and the mutual recognition of the spirits — of the prophets, the awliyāʾ and others. It became absent from you once you attached yourself to the bodily mould and looked by the five senses, that is, by the objects of sense belonging to the world of bodies. As for the unseen from which you are absent, it is the unseen of the unseen, which is the presence of Lordship. You have become absent from it, while it has not become absent from you in respect of existence: ﴿And He is with you wherever you may be﴾ (al-Ḥadīd 4). You are far from Him, and He is near to you, as He said: ﴿And We are nearer to him than the cord of the jugular﴾ (Qāf 16). The discussion here has a long train. ﴿and they establish the ṣalāt﴾ (al-Baqara 3): the author of Rūḥ al-bayān said on the verse, concerning the establishing of the ṣalāt: Allah commanded several things regarding the ṣalāt. Its establishing, by His words: ﴿And establish the ṣalāt﴾ (al-Baqara 43). Safeguarding it and keeping it up, by His words: ﴿those who are constant at their ṣalāt﴾ (al-Maʿārij 23). Performing it at its times, by His words: ﴿The ṣalāt is upon the believers a prescription set to fixed times﴾ (al-Nisāʾ 103). Performing it in congregation, by His words: ﴿and bow along with those who bow﴾ (al-Baqara 43). And khushūʿ within it, by His words: ﴿those who in their ṣalāt are humbled and still﴾ (al-Muʾminūn 2). Then he said: people fall into classes. One class did not accept it — I do not take them up. Another class accepted it and observe it at its times and within its conditions, and at their head is the Chosen One, may Allah bless him and grant him peace. He said, exalted is He: ﴿Your Lord knows that you stand for nearly two-thirds of the night, and its half, and its third﴾ (al-Muzzammil 20), and He said, exalted is He: ﴿Say: my ṣalāt and my offering, my living and my dying, belong to Allah, Lord of the worlds﴾ (al-Anʿām 162). His Companions are likewise, and so He made mention of them and said: ﴿The believers have prospered, those who in their ṣalāt are humbled and still﴾ (al-Muʾminūn 1–2); and He mentioned where they end up and said: ﴿Those are the inheritors, who will inherit al-Firdaws; in it they abide﴾ (al-Muʾminūn 10–11) — to the end of his words. I say: the beginning of the ṣalāt is establishing, its taking firm root is safeguarding, and its end is keeping up — which is unbroken murāqaba [watchful attention] and presence with Allah. ﴿and spend out of what We have provided them﴾ (al-Baqara 3): the beginning of spending is from wealth, its taking firm root is from the selves, and its end is from the states. The spending of the rich is bringing wealth out of the pocket; the spending of the fuqarāʾ is bringing the aghyār [the others-than-Him] out of the heart; the spending of the great ones is drawing the secrets out of the unseen. He mentioned, exalted is He, four things: taqwā, faith by the unseen, establishing the ṣalāt, and spending. That is the description of the four rightly guided caliphs. In the verse there is a setting out of their excellence. Taqwā is for Abū Bakr al-Ṣiddīq, may Allah be pleased with him; Allah said, exalted is He: ﴿As for the one who gave and had taqwā and held the finest reward to be true﴾ (al-Layl 5–6). And faith by the unseen is for ʿUmar al-Fārūq, may Allah be pleased with him; Allah said, exalted is He: ﴿Allah is enough for you and for whoever of the believers follows you﴾ (al-Anfāl 64). And establishing the ṣalāt is for ʿUthmān of the two lights, may Allah be pleased with him; He said, exalted is He: ﴿Or is he who is devoutly obedient through the watches of the night, prostrating and standing…﴾ (al-Zumar 9), the verse. And spending is for ʿAlī al-Murtaḍā, may Allah be pleased with him; Allah said, exalted is He: ﴿those who spend their wealth by night and by day﴾ (al-Baqara 274), the verse. These clauses were all conjunction; then He brought the disjunction, by His words, exalted is He: ﴿and who believe in what has been sent down to you and what was sent down before you﴾ (al-Baqara 4) — faith, that is, in all the books, notwithstanding that their rulings cancel one another. That runs along two lines: one is affirming that they are all from Allah; the second is faith in what of them is abrogated. So said the author of Rūḥ al-bayān; and I have already hinted to you above that all the books are within ﴿Alif Lām Mīm﴾, so no difficulty remains. ﴿and of the hereafter they have certainty﴾ (al-Baqara 4): certainty runs along three lines — knowledge of certainty, the eye of certainty, and the truth of certainty. If you wish, say: the certainty of report, as you came to know by report that the city of Fez exists, for instance; the certainty of indication, as when you saw smoke and it pointed you to the presence of fire; and the certainty of the naked eye — and the naked eye needs no explaining. His words, exalted is He, ﴿and of the hereafter they have certainty﴾, rather than of what was sent down upon the prophets — because that has no end, and they will not encompass it in knowledge for all eternity, since it is the Essence and what is attached to it of the Attributes and the Names. ﴿Those are upon a guidance from their Lord, and those are the ones who prosper﴾ (al-Baqara 5): He mentioned "a guidance" indefinitely, that is, upon an unveiling from among His unveilings, a light from among His lights, a secret from among His secrets, a subtle kindness from among His kindnesses — because what Allah has bestowed upon all the prophets and the awliyāʾ is, next to what is with Him, like a drop from an encompassing ocean. By that guidance they got free of the veils, set down their saddle-packs in His courtyard, won the greatest felicity and the greatest dominion, and made real His words, exalted is He: ﴿Truly, to your Lord is the returning﴾ (al-ʿAlaq 8). And I shall keep the answer short: the beginning of the verse is realisation and its end is entering upon the sharīʿa; its beginning is a beginning and its end is an end — though the end is within the beginning and the beginning within the end. That is why the conjunction entered upon the last one and not upon the first. The meaning is that the guidance lies in baqāʾ after fanāʾ has gone before And here there is a fine hint that the garden of the ʿārifūn is not the garden of the worshippers, in that He said ﴿Those are upon a guidance from their Lord﴾ and then said ﴿and those are the ones who prosper﴾. Understand this well. The second question: about His words, exalted is He, ﴿And if you perceive in them sound judgement, then hand over to them﴾ (al-Nisāʾ 6) — who is meant by "them" in this verse, among the masters of the states? So I answered: what is meant by them — and Allah, exalted is He, knows best — is the men who are strong in sulūk, in striving, and in following the shaykh. And "the property" here is what the shaykhs and the brethren in Allah left behind: that is, their blessing, their conduct in the dīn, their high aspirations, their wondrous acts of disposal, their resplendent states and their resplendent character. That is the estate left by those fathers: "a kinship closer in the law of love…" — the [rest of the] line. And peace.

§4 of the tafsīr chapter of al-Fatāwā wa-l-ajwiba. The edition prints this reference itself.