This is sensory purity arising from inward purity. Likewise, what is sanctified has sensory purity arising from inward purity, for it has lowliness and is a channel for life and knowledge. Life purifies, and so does knowledge; through both together it attains purity. All valleys are pure and become impure only incidentally. Every valley containing a satan is impure, and the believer finds no good there because of that satan. As is established from the Messenger of God, may God bless him and grant him peace, “This is a valley containing a satan.” He moved away from it and prayed elsewhere. The valley of ʿUrana at ʿArafa is Iblis’s station, as is the bed of Muhassir. For this reason we were commanded to move away from the bed of ʿUrana on the Day of ʿArafa, and to hasten through the bed of Muhassir.
For this reason the friends of God endowed with unveiling consider the expressions of remembrance. Our shaykh used to say, “God, God.” I asked him, “Why do you not say, ‘There is no god but God’?” He said, “I fear dying in the desolation of negation,” since each letter is a breath. This is like hastening through the bed of Muhassir, lest death overtake one in an impure place. God’s friends have a subtle consideration in this complete unveiling. May God make us among its people.
Question One Hundred and Fifteen: What are the glories of the Face?
The answer:
Notes
Translator’s note TN3740-1: “What is sanctified” leaves al-muqaddas open to persons or places. Tawāḍuʿ can convey personal humility or, with the valley imagery here, lowliness. The contrast between sensory and inward purity leads into the example of valleys and the shaykh’s concern about dying during the negative words of the profession of divine unity, before its affirmation. The account of the places and the shaykh’s practice is retained as reported.
