Hekam Ibn Ata-Ellah - Part 1

حكم ابن عطاء الله

Hekam Ibn Ata-Ellah

 This is part 1 of the Hekam: from 1 to 29.

Introduction

Hekam Ibn Ata-Ellah (also known as Al-Hekam Al-Ata-eyah) is a set of short sentences intended to be a summary of Sufi guidelines and basic concepts, written by Ahmad Ibn Ata-Ellah Al-Sakandari (1309). Later Sufis have explained them several times (there are at least 30 expositions).

Ibn Ajeeba (1809) has written a well-known exposition of the Hekam titled 'Ekaz Al-Hemam'. Only recently I became aware of three other expositions by Al-Sharnoobi (1929), and two contemporary authors namely, Dr. Ali Jum'a (audio only), and Dr. Al-Bouti. While I might try to include some of their views at some points, for the most part, the comments below are based on Ibn Ajeeba's book and general background on Sufism.

The Hekam (plural of Hekmah: Words of wisdom or Aphorisms) might sound somewhat blunt to some readers, and I believe that is because they were not written for the general public, rather for Sufis, or people who have chosen to be on the Path and are seeking instructions and guidelines. That probably explains also the brevity, why there is no introduction, and that many of the Hekam are more in the form of 'do and don't do'.

Please note that the following translation and comments on the Hekam represent a personal attempt to explain what I have understood about Sufism and the Hekam. Any errors are mine. I acknowledge that Sufism is not trivial to understand, and I do not claim to be qualified to translate or to explain the Hekam.

Hekam Ibn Ata-Ellah -- Part 1

مِن عَلاَمَةِ الاعتمادِ على العَمَلِ ، نُقْصَانُ الرَّجاءِ عِند وجودِ الزَّللِ.

(1) A sign of dependence on [one's] deeds [as if deeds on their own are the reason for advancing a person on the path] is to be less hopeful when one errs.
The statement does not mean to discard deeds, prescribed in lengthy details in Shari'a. Following Shari'a guidelines honestly, is already presumed in a Sufi. The author is going a step higher, where a Sufi might feel guilty for minor errors. To Ibn Ata-Ellah, that feeling of guilt can be a preoccupation that can hinder progress. If an error happens, ask for forgiveness and continue.
If one feels that deeds are what are going to get him somewhere, and making an error might hinder progress, he is probably more conscious of deeds and errors than necessary.
One does what is within possibility with honesty and purity of heart, eyes however, have to be fixed on the ultimate goal.
As I understand, the Sufi is to intend well, try hard, march with all he has, does not think much of what good he does, believe it is God's Mercy and guidance that gets him to his destination.

إرادتُكَ التَّجْريدَ مع إقامةِ اللهِ إيَّاكَ في الأسبابِ من الشَّهوةِ الخَفِّيةِ، وإرادتُكَ الأسبابَ مع إقامةِ اللهِ إيَّاكَ في التجريدِ انحطاطٌ عن الهِمَّةِ العلـيَّة.

(2) Your aspiration for Detachment when Allah sets you within Causes is part of implicit Desire. Your desire for Causes when Allah sets you in Detachment is falling from high resolve.
Several Expositions (Jum'a, Al-Bouti, Al-Sharnoobi) interpret being within causes as having worldly responsibilities while being in detachment is being free from such responsibilities. Their opinion appears to be that once one has responsibilities one should not try to go it alone on the Sufi path like someone without responsibilities to worry about. Ibn Ajeeba notes that this saying is about those who are still "on the way" (Sai'roon) and not about those who "have reached" (Waseelon): probably, Sufis who can be sort of in a detached mode regardless of whether they have worldly responsibilities or not.
What I understand about the 'detached mode' is that life can be lived as if Causes and Effects are indeed 'real', that is the normal case apparently. However, Sufis recognize this mode of detachment, one is alive, feels, works, marries, have children, and is a 'seemingly' regular person, but he is not just a regular person.

سَوابِقُ الهِمَمِ لا تَخْرِقُ أسْوارَ الأقْدَارِ.

(3) Resolves do not penetrate the walls of destiny.

No matter what resolve and how strong, wild, wise or on what subject, it simply does not lead to anything that was not already "written".

The concept of destiny is one of the central concepts in Islam. A Prophet's Hadith states : "What hit you was not meant to miss you. And what missed you was not meant to hit you." In other words there is no room for chance and accidents since every single event is predetermined to happen in exactly the way it actually happened. Yet, Islamic Shariah presents a comprehensive set of laws and rules and demands taking responsibility for actions. Which means that believing in Destiny is associated with respect for laws and being responsible.

While some people might find it restrictive and confining, the way religious sayings describe every event as written, preplanned and prescribed in detail, way before any particle even moved, that perspective is not for us to comprehend fully. It is so, as God fully knows it. We on the other hand do not know what it is in store. Sufi masters (like Zarroq) always insisted on balancing the concept of Destiny with an emphasis on the need to respect laws and rules within a wider respect for the wisdom behind existence as it is, a wisdom that only God fully knows.

We need laws and rules and to study, plan and make decisions and take responsibility for those decisions. Hence, I think, Zarroq's criticism of anyone who focuses on Destiny without placing things within appropriate context. And I think this would clarify once again that a Sufi perspective is not different from a normal perspective with regards to rules and laws and responsibilities, it just tries to see through them and beyond them. The difference is not in the subject, it is more about the scope and depth the same subject is considered with.

Note (added in Jan, 2014): In the first half of the 20th century there was an intense discussion between prominent physicists on Determinism in physics. Based on what I have understood regarding the religious view, and especially the Sufi view of existence, Absolute Determinism is what is ultimately, there. But it is not for men to be able to fully comprehend or prove it conclusively using rational means. In other words, if I understand Sufis correctly, it seems that what we view as 'margins of error', 'probabilistic', 'chaotic' are exactly what we are bound to see with rational means. And it appears that Einstein was correct when he said 'God does not play dice', and it was just natural that there were not any "logical proofs" of that. He has some interesting observations on the importance of intuition by the way. And it is not just Einstein, there are similar observations by a notable list of prominent scientists in recent decades, enough to make notes on "reason vs intuition" not just something that only mystics talk about.
I find it interesting, on the one hand to notice what Sufis (and indeed mystics from different cultures) have said regarding reasoning, and what is 'knowable' yet lies beyond normal rational means to express or describe satisfactorily, and on other hand watch the serious efforts, the feelings and reactions regarding ideas about a 'theory of everything' or a perfect solid basis for math. It is the same existence that everyone is focused on. It is clear that the basic idea behind scientific efforts is to study phenomena (might be equivalent to what mystics call "appearances") trying to find order behind them. Taken to its natural final point, there would be some talk about determinism or a theory of everything or a solid basis for math. It seems that even when religious views are not considered, there is a strong feeling regarding order and even perfection underlying existence. (Further notes in this regard in comment number 12 here: Bertrand Russell on Mysticism: A Comment.)

It is just a personal feeling that even though it is the same reality that both parities are interested in, it looks like Scientists feel it (whether in theory or in application) but don't seem to be able to "touch it"/"pin it down"/or "get a firm grip on it" (but is catching it ever possible, given mystics' view that any such attempts are mere "aftermath" of the breath-taking movement of "reality as it is", way ahead of any such attempts? - more on this particular point in Hekam#30), and mystics see it but do not find the "scientific language" or "clear-cut definitions" suitable or sufficient for what they want to express. There seems to be a gap and a gradual step by step movement won't bridge that gap, rather it appears that what is needed is some kind of a jump or a leap. Looks like that's the way it's always been, and maybe that's the way it will always be.

أرِحْ نَفْسَكَ مِن التَّدْبيرِ ، فما قامَ بهِ غيرُكَ عنْكَ لا تَقُم بهِ لنفسِكَ.

(4) Relieve yourself from Planning/Managing affairs. Do not do for yourself what someone other than you has already done for you.

The Creator created and perfected creation (Abu Hamid Al-Ghazali repeats many times the sentence: It cannot be more perfect than it already is). Everything is in its right place at the right time heading toward the right destination. Ibn-Arabi said 'Man does not have choices [he is just] in a form of having choices'. It 'appears like' one can think he is 'free' to decide and take actions based on 'intelligent' deliberation, but all the required ingredients leading to final choices (including available information, which is always limited, and methods of decision making), unexpected factors and transpired events were exactly what was to happen. However, according to widely accepted religious view, that piece of information cannot be used as a pretext to say: why not drop it all and disregard any attempt to live wisely. One is not in a better situation, then.

It is all preordained all right, but we do not have complete information about existence, and we do not have access to the ultimate blueprint. We see choices and possibilities and some might look more 'attractive' or 'rational' than others, but one cannot claim to have full background based on which one can judge how events should transpire or why they should or should not take a certain path. The Prophet had many able and wise companions, and he consulted them often, but did not follow their advice every time. He relied ultimately on Divine guidance: [Quran 49:7] "And know ye that among you is God's Apostle: were he, in many matters, to follow your (wishes), ye would certainly fall into misfortune". There is wisdom in Divine revelation, that humans cannot figure out completely for themselves. That is probably the reason why devoted Muslims feel the need to seek religious guidelines in different respects in one's life even in matters of commerce for instance. A modern electronic device is very delicately made, it is not for anyone to open it and fix it. An unqualified person would most likely end up ruining it further. Only qualified experts who know the ins and outs of the device and how it works can fix it. Vastly extending the analogy to include all existing things in the universe with all their complexities that are obviously beyond any level of control or knowledge any creature may reach, it may get clearer why for a believer in God the Creator of all things, the Omnipresent, and the Omnipotent, it is instinctive and imperative to consult Him and seek His Guidance, and why that is the best one can do and the wise thing to do.

What we perceive as possibilities, choices, and margins of error are precisely out of our shortage of information. The more man knows (physically and spiritually), the less margins of error are probably noticed, which might be something to look for. Yet Ibn Arabi says in the Bezels something to the effect: 'The more knowledgeable a person becomes, the more helpless he finds himself and the more it appears that the tools/methods/plans based on Causes and Effects do not have any effect of their own.' Probably because of realising that no tools or choices or plans can be or can work in a manner that is not preplanned.

However, man has to use tools, select from choices and make decisions. Normal people do it mainly out of shortage of information and seeing no alternatives, Prophets and advanced believers do it mainly out of compliance with Divine command to exert effort.

Man needs to think and decide, but for a believer that is coupled with seeking God's help and guidance. Man also needs to calm down and not be excited or become overwhelmed by appearances, and try to see through them.

A side note: Personally I think it is understandable why some people doubt that there is a grand plan or a blueprint. Existence is just so overwhelmingly complex, and we are so limited in size and in information. But to think that having such limits justifies thinking that we are so insignificant and we are alone and have to figure out our way on our own, is questionable. So many people do not agree with such an outlook and they 'feel' differently about existence, and to describe what seems to be a statistically normal feeling in human population as unimportant, might need to be thought about. There are normal heights of men, and normal attitudes regarding certain issues from a statistical point of view. Nobody seems to have problems accepting that. Could not belief in spiritual aspects being the norm in human beings mean something?

(Note: Further details on the Islamic view of Destiny can be found here Imam Al-Ghazali's Aqeedah: Destiny.)

اجتِهادُكَ فيما ضَمِنَ لكَ ، وتقصيرُكَ فيما طَلَبَ منكَ ، دليلٌ على انْطِمَاسِ البصيرةِ منكَ.

(5) Your strenuous effort about what He has already guaranteed for you, and not doing your best about what He asked you to do, is sign of erased inner sight.
To Sufis, the most important job a man can do is inner purification and striving for higher levels of awareness. A Sufi is not supposed to worry too much about Rizk (sustenance) which is guaranteed by Allah. He works for a living but his life does not revolve around business. He earns money but is not attached to it or unwise on how to spend it.
One is alive for a reason. And that reason requires balance between inward and outward needs.
Ibn-Ata-ellah is probably trying to say to a Sufi: Live life, work and socialize, just don't forget why you are living it. Don't forget your inner needs. Don't give higher priority to outward needs at the expense of inner needs. Purify and strengthen you inner sight, don't neglect it.

لا يُكنْ تَأخُّرُ أمَدِ العَطاءِ مَعَ الإلْحاحِ في الدُّعَاءِ موجِباً ليأسِك، فهو ضَمِنَ لَكَ الإجابةَ فيما يَختارُهُ لكَ، لا فيما تختارهُ لنَفْسكَ، وفي الوقْتِ الذي يُريدُ، لا في الوقْتِ الذي تُريدُ.

(6) A late response to insistent prayers should not lead you to give up. Since He guaranteed a response to what He selects for you, not for what you select for yourself and at the time He wants, not the time you want.
Despair has no place in a Believer's dictionary. To Sufis, hopelessness and doubts are indications of a very limited awareness about existence. Jacob said to his sons [Quran 12:87] "O my sons! go ye and enquire about Joseph and his brother, and never give up hope of God's soothing Mercy: truly no one despairs of God's soothing Mercy, except those who have no faith". And Ibrahim said [Quran 15:56] "He said: 'And who despairs of the mercy of his Lord, but such as go astray?'". Despair is a sign of immaturity in spiritual sense: [Quran 41:49] "Man does not weary of asking for good (things), but if ill touches him, he gives up all hope (and) is lost in despair". In this sense the difference between the unfaithful and the faithful might be the difference between 'uncertainty and worry about the unknown' and 'certainty and hope that recognizes no bounds'. Certainty that events ultimately must have a meaning even if man is overwhelmed being busy with the details of an event or cannot understand what is going on given a limited amount of information on existence, something that man or any creature cannot overcome regardless of what point of space-time. Events even if not understood, happen only within an exhaustive set of 'Natural' rules and laws, of which man only knows little.
The author mentions prayers and the guaranteed response. However, according to a Hadith, a response can be either direct or postponed later in one's life or in the hereafter but a response to a believer's positive and good prayer is inevitable. Another Hadith states "Be optimistic about the good thing [that it will occur or be realized] and you will realize it".
Notable also in the sentence is how man totally lacks any control. Man is to pray. A prayer (given the right conditions) is accepted. However, a response will occur according to the master plan of things, and not necessarily when one feels it should.

لا يُشَكِّكَنَّك في الوَعْدِ عَدَمُ وقُوعِ الموعُودِ ، وإنْ تَعَيَّنَ زَمَنُهُ، لِئَلا يكونَ ذَلِكَ قَدْحاً في بَصِيرَتِكَ، وإخْماداً لِنُورِ سَرِيرَتِكَ.

(7) Never doubt a promise if a promised thing did not happen even if its time was specified, lest that might taint your inner sight and extinguish the light in your heart.
There is a prayer mentioned in a Hadith asking Allah to enlighten the heart, the eyes (both inner sight and physical eyes) and then enlighten the whole body and then make one's whole being all light. The way to start the light in one's heart and to sustain it and make it grow, is through unwavering faith, thinking well of God and existence, good deeds and prayers. Doubt on the other hand is a sign of weakness in matters of faith. And as sentence (7) indicates, its consequences can be serious regarding one's spiritual development. A sign of believers is [Quran 49:15] "Only those are Believers who have believed in God and His Apostle, and have never since doubted".
Believers are of course at different levels of strength of belief and the stern conditions set out above are for Sufis in particular who are supposed to be the advanced and the leading group among believers.
From sentences (6) and (7), it appears that to a believer, faith and optimism go hand in hand. The opposite, uncertainty and hopelessness, are considered negative attitudes that do not seem to help in spiritual development.
As I understand, moving towards better spiritual levels involves intending (Nyyah) to move in that direction, asserting that intention with sayings and deeds, making sure that the intention is pure and not for any short term gains. God knows how true is one's intention. Declaring faith and asserting one's optimism come next and this is a continuous process until one 'realizes'. Life has its ups and downs on a personal level, it is important not to let a situation affect one's faith and optimism. In Islam a Muslim asserts his faith repeatedly throughout the day. The call for every prayer contains the phrase 'I bear witness that there is no God but Allah and Muhammad is His Messenger'. Prayers involve many expressions thanking God and asserting His qualities. In other words, repeating such assertions is important, so that their meanings might gradually start to be realized. A later sentence in the Hekam talks about this point.

إذا فَتَحَ لَكَ وِجْهَةً مِنَ التَّعَرُّفِ فَلا تُبَالِ مَعَهَا أنْ قَلَّ عَمَلُكَ ، فإنَّهُ ما فَتَحَها لك إلا وهو يُريدُ أنْ يَتَعَرَّفَ إليكَ. ألَمْ تَعْلَمْ أنَّ التَّعَرُّفَ هُو مُورِدُهُ عَلَيكَ، والأعْمالَ أنْتَ مُهْدِيهَا إليهِ، وأينَ ما تُهْدِيهِ إليهِ مِمَّا هُو مُورِدُهُ عَلَيْكَ.

(8) If He opened an opening from a direction for you to know Him, don't worry then if your deeds became less, since He provided the opening only because He wanted you to know Him. Did you not know that knowing Him is His gift to you and your deeds are your gift to Him? And there is no comparison between your gift and His.
The phrase to note is "If He opened", in other words there is no way for one to find an opening for himself. All one can do is prepare himself and become eligible for such a major personal event to happen.

تَنَوَّعَتْ أجْنَاسُ الأعْمَالِ، لِتَنَوُّعِ وارِدَاتِ الأحْوالِ.

(9) Types of bodily movements [deeds] differ according to differences in occurrences [to the spiritual aspect of the heart].
Ibn-Ajeeba explains this sentence by talking about how conditions of the Heart [man's essence] dictate physical appearances on man.
This sentence is probably referring to an important concept in Sufism as well as in Greek philosophy (at the moment I don't recall who said it, it could be Plato): The physical aspect is a mere 'shadow' of the spiritual aspect, which is considered the 'real' aspect. According to this concept, as I understand, what we see of physical occurrences happen only after what happens first in the spiritual aspect, or in other words, physical happenings cannot but be a reflection of spiritual happenings. There is no time lag though, just as a hand's shadow follows its movement at the same time. The relationship is that of a logical sequence and not a chronological order.

الأعْمَالُ صُوَرٌ قَائِمَةٌ ، وأَرْوَاحُهَا وجُودُ سِرِّ الإخْلاصِ فِيهَا.

(10) Deeds are like bodies and their souls are the purity of intention.
A body without a soul is a dead body, similarly a good deed that is not accompanied with purity of intention is a meaningless deed.

ادْفِنْ وُجُودَكَ في أرْضِ الخُمُولِ، فما نَبَتَ مِمَّا لَمْ يُدْفَنْ لا يَتِمُّ نَتَاجُه.

(11) Bury your existence in the land of obscurity. The produce of a seed that is not buried [properly] is incomplete [fruit that is not good to serve].
Obscurity can be understood as being away from people or staying away from fame and also taking jobs that most people don't like, or being in positions or places where nobody usually pays attention to someone in that place. The goal is to have more time for oneself and not to call attention. Being in the eyes of the public can make one proud of himself or might mean preoccupation with one's looks and what people are saying, etc. which definitely takes valuable part of one's time. Time that can be directed instead to contemplation and advancement of one's level spiritually. To be busy with people without having achieved a minimum level of spiritual maturity is what is perhaps being indicated here. That might mean then that it can be ok to be involved and to mingle with the public but only after having reached an acceptable level of spiritual maturity. In the latter case, there is less chance of one being affected negatively by being in the public eyes and more chance of making a positive difference in the community one belongs to.

ما نَفَعَ القَلْبَ شَيْءٌ مِثْلُ عُزْلَةٍ يدخلُ بها مَيْدَانَ فِكْرَة.

(12) Nothing can benefit the Heart [man's essence] more than a seclusion through which to enter a space of contemplation [leading to the Presence of God].
Literally, Seclusion is to be away from people and worldly affairs and to concentrate on prayers and contemplation. The aim is to lessen the presence of worldly matters and prepare the heart of a Sufi for spiritual aspects to be more perceptible and realizable. Gradually, with more seclusion sessions, worldly affairs on their own (as felt and known normally) somehow pale (but do not disappear) when they become just a part of a bigger picture that includes spiritual aspects. So advanced Sufis do not need literal seclusion, because they are in a constant state of seclusion (the detached mode mentioned above) and continuous contemplation (which becomes second nature), such a Sufi is busy with the presence of God regardless of where he is or what he is doing.
Ibn-Ajeeba said that (especially for beginners) seclusion and contemplation are both necessary at the same time to notice a progress. Contemplating without staying away from a busy lifestyle is not enough, and staying away from a busy lifestyle without contemplation is not enough either. He also said that total silence, fasting and minimum sleep help in a seclusion.
Sufis have detailed prescriptions on seclusion sessions, regarding number of days and subjects of contemplation and the order of seclusion sessions. As I understand, A Sufi master is considered essential here, since he would prescribe for each aspirant student a suitable set of seclusion sessions that best matches his personal situation.

كَيْفَ يُشْرِقُ قَلْبٌ صُوَرُ الأكوانِ مُنْطَبِعَةٌ في مرآته؟

(13) How can a Heart [man's essence] be filled with light when forms of beings are fixed [shielding] on its mirror [inner sight]?
Seclusion, contemplation, silence, minimum food and sleep are all directed towards the goal of weakening the sensuous aspect of man and strengthening the spiritual aspect by clearing the surface of the 'mirror' from forms that prevent 'clear sight' of what could only be seen when no forms are cluttering the 'mirror', as Ibn-Ajeeba says.
A common argument in some philosophical views is that: immediate experience, based on what can be immediately sensed and tasted, is all a man can be sure of. Anyone adopting such a position without reservations seems to have completely given up on realizing anything beyond immediate experience.
Based on what Ibn-Ajeeba says, it appears that being at the stage of sensing only what can be immediately sensed is being at a very low level of awareness regarding spiritual aspects. At that level there is a thick layer (made up of all sorts of forms) that shields inner sight from 'proper sight'. The innate light of the heart, which is not so simple to start and sustain to begin with, remains dormant. In religious people the thickness of this veil differs according to each person's situation. To some it is very thin and they can feel a dim light behind the veil and that something is definitely behind it, to others it is thicker and their level of faith may go up and down, and sometimes they may have doubts about what is behind it. The veil can get so thick that only what is physically sensed, touched and seen is sensed and felt, it might lead an individual in such a situation not to feel anything beyond the veil and to doubt or even deny that there is such a light dormant in one's heart (essence).
Religion is indeed about what is beyond what can be immediately sensed 'plus' what can be immediately sensed. It represents a superset of 'normal' experiences not a totally different set of experiences. It aims to make 'what is beyond what can be immediately sensed at some level of awareness' part of 'what can be immediately sensed'.
To say that what is beyond man's immediate experience is something men do not know, is not wrong for most people. It is a fact that everyone does feel what can be immediately sensed and tasted. But I think that does not have to imply that no one can actually reach beyond this level of awareness.
Mystics have known the normal level of man's awareness very well. However, what they seem to have also known very well, is that it is possible to penetrate the veil of what can be immediately sensed and tasted. What they have been encouraging is self-training, self-discipline and a whole set of behaviors all for the main purpose of lessening one's concentration on immediate concerns, widening one's view and increasing one's perceptive ability in general. The final goal is to see what they have been alluding to, all along. And why is that so important? Because when properly realized it can translate into a much better experience of earthly life and beyond (which is known as the hereafter).
"The Veil of the Sensed" (in this case the immediately sensed) is a common phrase in Sufi writings. And it is not the only veil Sufis talk about, by the way. It is just the most obvious, and for them, penetrating it, is a no-brainer.
Ibn Ajeeba says that by this question Ibn Ata-Ellah is pointing to the first stage in the journey towards 'knowledge', which is to clean up the heart and make it ready to be filled with light.

أمْ كَيْفَ يَرْحَلُ إلى اللهِ، وهو مُكَبَّلٌ بِشَهواته؟

(14) Or how can it [Heart: man's essence] journey toward God when it is shackled with sensuous desires?
It is the same problem from a different angle. It is a flight or a liftoff that the Heart should go through toward higher levels of awareness. And being immersed in sensuous desires is like being heavy for a liftoff or being a swimmer fettered and and unable to swim easily to the shore.
Sufis describe this problem in different ways probably trying to call attention to its seriousness and how it hinders progress in spiritual matters.
The author is pointing to the next stage towards 'knowledge', which is the journey or the flight that is not possible without the previous step.

أمْ كَيْفَ يَطْمَعُ أنْ يَدْخُلَ حَضْرَةَ اللهِ، وهو لم يَتَطَهَّرْ مِنْ جَنَابَةِ غَفَلاتِهِ؟

(15) Or how can it [Heart] hope to approach the presence of God when it is not yet cleansed from the stain of being busy [with lesser matters]?
Again, the author is talking about being busy with worldly matters and how that is like being unclean or unfit for a very important meeting.
Reaching the presence of God is the third step, that is again not possible without having gone through the previous two steps.

أمْ كَيْفَ يَرْجو أنْ يَفْهَمَ دَقائِقَ الأسْرارِ، وهو لم يَتُبْ مِن هَفَوَاتِهِ؟

(16) Or how can it [Heart] hope to understand the fine meanings of Oneness [of God] when it has not repented from minor errors?
At advanced levels, even minor errors can be obstacles and repenting is the cure.
Now comes the highlight of the journey to knowledge, the stage where fine meanings are revealed. An enlightened, fully focused, cleansed and repentant Heart is now ready to receive the most coveted prize a Sufi can look for: 'Knowledge'.
Note:
I mentioned the four steps of the journey to knowledge very briefly, however Sufis have much more details about it. And by the way I did not notice that Ibn Ata-Ellah was talking about a mystical journey when reading the original text. It was Ibn Ajeeba who pointed out that Ibn Ata-Ellah is wondering about obstacles on the path and at the same time, pointing indirectly to the stages of a mystical journey. I could not have noticed the links between the questions or why they are in that order on my own.
I have to say that from a reader's seat, it is interesting how Sufis describe such journeys, that I guess are unthinkable to the vast majority of mankind, with such subtle manner coupled with absolute surety. Sufis corroborate other Sufis' writings. For instance, Ibn Ajeeba while explaining a point Ibn Ata-Ellah mentions, quotes several Sufis asserting the same point. The level of consistency in Sufi thought (at least the parts I think I have understood so far), is worth noting in my opinion.
The other interesting point is the Sufi style of writing sentences with multiple meanings. It seems that at least some sentences are written in a manner where there is an apparent meaning of a sentence and a subtle and indirect meaning of it that only fellow Sufis understand. Ibn-Arabi stated clearly in the beginning of Al-Futuhat that 'elements of the conviction of the elite people' are buried and spread across the chapters of the book. And the reason, as far as I can tell from Ibn-Arabi's and other Sufi's writings, could be what he pointed out in the introduction of the same book, that such a conviction (which he does not seem to believe is incompatible with basic well-known elements of religion) might not be easily understood by most people. He quotes several people on this point, including Zain-ul-Abedin Ibn Al-Husain (Al-Husain is a grandson of the Prophet) when he said in a poem : 'There might be a precious knowledge if I openly talk about, it would be said that this man worships Idols [or he is a Pagan or he is someone who does not believe in Oneness of God].'
The above four sentences from the Hekam are probably a good example of a point that Sufis keep emphasizing, that reading texts alone does not take one too far, and to have personal guidance from a Sufi master is very important for properly understanding Sufism. They also seem to imply, but I am not sure, that just being in the vicinity where there is a Sufi master helps too.

الكونُ كُلُّهُ ظُلْمَةٌ، وإنَّما أنَارَهُ ظُهُورُ الحَقِّ فِيهِ

(17) The universe is all darkness, but it turns into light when the Truth appears.
The author describes the physical aspect or the outer appearance of the universe as being totally dark, and this is the aspect seen and experienced by man's normal senses. To Sufis there is another aspect to the same universe, which is described as the inner aspect, and from that perspective it is possible to see the same universe full of light, but that is only at a level of awareness when 'the Truth appears'. Ibn Ajeeba says this cannot be understood by reading books or by reasoning about it, but one can experience it firsthand ('taste it' as he said).

فَمَنْ رَأَىَ الكَوْنَ ولم يَشْهَدْهُ فِيهِ أو عِنْدَهُ أو قَبْلَهُ أو بَعْدَهُ فَقَدْ أعْوَزَهُ وُجُودُ الأنْوَارِ، وحُجِبَتْ عَنْهُ شُمُوسُ المعارِفِ بِسُحُبِ الأثارِ.

(18) Who saw the universe and did not see Him in it or by it or before it or after it, then he [such a person] is missing [unable to see] the lights, and [for him] the suns of knowledge are behind the clouds of traces [the physical aspect].
The author divides Sufis who have 'realized' to three types:
Some Sufis see the Truth (God) as they see the 'traces' (the physical aspect). This is the highest level. They see God 'in it' or 'by it' ('it' is the physical aspect), but it should be noted that pantheism, directions, places or distances are not involved here according to Ibn Ajeeba. Again pointing to concepts that cannot be understood through mental reasoning in the normal way. [A side note: In the early centuries of Islam it seems Sufis were not criticized as harshly as after the period when many books on Sufism were written, especially the encyclopedic effort of Ibn-Arabi. So, it appears that it became the duty of later Sufis to confirm what earlier Sufis said and at the same time trying to allay suspicions and explain as much as they could what earlier Sufis meant and point to the need for additional effort on the part of readers of Sufi books if they are serious about understanding Sufism. Because there are limits to what can be explained in expressed words about Sufi concepts.]
Others (Salikeen) see the universe first then the Truth. This seems to be the prevalent group of Sufis. They see the universe as normal people do, then they gradually see the Truth 'after' seeing the physical aspect.
Another group (Ahl Al-Fanaa) sees the Truth first and it is difficult for them to see people and the physical aspect, then they gradually start seeing the physical aspect. In other words they see the Truth 'before' the physical aspect.
Then Ibn Ajeeba says, there are believers who seek proofs, they just see the physical aspect and try to reason about the Creator's existence based on Traces. Such people don't have the Light that enables one to 'see' and for them the suns of knowledge are hidden behind thick clouds of traces. In other words the physical aspect is so strongly impacting their senses, and their inner sights are still not purified enough for them to 'see' what is beyond, even when they believe and feel that there is something beyond the clouds. Ibn Ajeeba did not say it, but adopting the same analogy, it appears that non believers would be those who are unable even to feel that there is something beyond the physical aspect.

مِمَّا يَدُلُّكَ عَلَى وُجُودِ قَهْرِهِ، سُبْحَانَهُ، أنْ حَجَبَكَ عَنْهُ بِما لَيْسَ بِمَوجُودٍ مَعَهُ.
كَيْفَ يُتَصَوَّرُ أنْ يَحْجُبُهُ شَيءٌ ، وهو الذي أظْهَرَ كُلَّ شَيء ؟
كَيْفَ يُتَصَوَّرُ أنْ يَحْجُبُهُ شَيءٌ ، وهو الذي ظَهَرَ بِكُلِّ شَيء ؟
كَيْفَ يُتَصَوَّرُ أنْ يَحْجُبُهُ شَيءٌ ، وهو الذي ظَهَرَ في كُلِّ شَيء ؟
كَيْفَ يُتَصَوَّرُ أنْ يَحْجُبُهُ شَيءٌ ، وهو الذي ظَهَرَ لِكُلِّ شَيء ؟
كَيْفَ يُتَصَوَّرُ أنْ يَحْجُبُهُ شَيءٌ ، وهو الظَّاهِرُ قبل وجود كُلِّ شَيء ؟
كَيْفَ يُتَصَوَّرُ أنْ يَحْجُبُهُ شَيءٌ ، وهو أظْهَرُ من كُلِّ شَيء ؟
كَيْفَ يُتَصَوَّرُ أنْ يَحْجُبُهُ شَيءٌ ، وهو الواحدُ الذي ليسَ معهُ شَيء ؟
كَيْفَ يُتَصَوَّرُ أنْ يَحْجُبُهُ شَيءٌ ، وهو أقْرَبُ إلَيْكَ مِنْ كُلِّ شَيء ؟
كَيْفَ يُتَصَوَّرُ أنْ يَحْجُبُهُ شَيءٌ ، ولَوْلاهُ مَا كان وُجودُ كُلِّ شَيء ؟
يا عَجَباً كَيْفَ يَظْهَرُ الوُجُودُ في العَدَم ؟ أمْ كَيْفَ يَثْبُتُ الحَادِثُ مَعْ مَنْ لَهُ وَصْفُ القِدَم ؟

(19) What tells you about the existence of His Supremacy, glory be to Him, that nothing can challenge or resist, is that He veiled you from Him with what does not exist with Him.
(20) How it can be imagined that anything veils Him, when it is He who  brought everything into manifestation?
(21) How it can be imagined that anything veils Him, when it is He who appeared through everything?
(22) How it can be imagined that anything veils Him, when it is He who appeared in everything?
(23) How it can be imagined that anything veils Him, when it is He who is apparent to everything?
(24) How it can be imagined that anything veils Him, when it is He who appeared before the existence of everything?
(25) How it can be imagined that anything veils Him, when it is He who is more obvious than anything?
(26) How it can be imagined that anything veils Him, when He is the One and nothing is with Him?
(27) How it can be imagined that anything veils Him, when He is closer to you than anything?
(28) How it can be imagined that anything veils Him, when if it was not for Him nothing could have been manifested?
(29) It is a wonder, how can Existence appear in the void/nothing/nonexistent? or how can the created stand beside the Eternal?

Comment on Sentences 19 to 29:
It should be noted that to many non-Sufi religious scholars, these sentences are very unacceptable. Probably anticipating criticism, Ibn Ajeeba keeps calling the reader's attention to the fact that these expressions can only be properly understood from a perspective of a Sufi who has 'realized' their meanings. And that is an explanation that seems to be unacceptable either to non-Sufi scholars.
The sentences seem to be tackling head-on the question of 'where is God?', from a Sufi perspective. Ibn Ata-Ellah is answering by repeating the question 'how can anyone miss God's presence?'. His questions 'seem to indicate' that God is 'everywhere', 'in everything', 'appears through everything', 'closer to one from anything else', and so forth.
However, the first thing many scholars with Sufi background try to do about such statements is to immediately dismiss any attempt to take them literally. Al-Bouti starts his comment on sentence 21 by saying "First of all, be ware not to understand this sentence as being about Pantheism". He and Al-Sharnobi, in their expositions of the Hekam, explain expressions like 'appears in everything' as meaning that the effect of God's Qualities appear in everything.
As far as I have noticed, what Ibn Ajeeba and many other Sufis constantly maintain, regarding expressions such as the above, is that no directions or distances or places or positions or any forms (physical or otherwise) that can be normally imagined or anything mental reasoning can lead to, is ever involved or is meant in such expressions. And the reason is that all such things (concepts, logical processes, forms, etc.) are, what the word says, 'things' created by the Creator of all things. A Sufi saying states: 'Whatever comes to your mind, God is other than that'.
As I understand the Sufi explanation, Man when trying to think logically, cannot but use created things (in this particular case: concepts, logical processes, forms, etc.) in order to infer or tell about a created thing. In this case (inferring about created things) man's inference cannot be described as absolutely flawless (to put it differently, a valid inference is valid within a framework based on acknowledged assumptions) or the information gained be described as absolutely complete. How much better, if not totally out of context as Sufis assert, would the methods of logical inference be when used to infer about the Creator of all things?
Given the inherent limits of man, what Revelations do is breaking through those limits by being words of man referring to meanings beyond what man can fully comprehend or even know about if left alone. That is probably why they are necessary, to inform mankind about what man cannot figure out on his own. And that is probably why the requirement that man accepts without trying to infer about how and why, something that cannot be satisfactorily inferred about but seems to be satisfactorily realized at different levels of awareness according to how prepared an individual is. From Revelation, it is known that God is Omnipotent and Omniscient for instance, but according to Religion there is no way man can appreciate the full meaning of such words. The Prophet in a prayer says a sentence to the effect 'You are as You glorify Yourself, I cannot glorify You enough'.
It appears that the concept of the veil is repeated in different ways in Sufism and in Mysticism in general. As I understood, most people see only the veil. There do exist some people who see beyond it and what might sound very unusual is that it is difficult for such few people to discern the veil (the physical aspect we know) or to be careful when they are talking about the veil or what is realized without the veil. And there are Sufis who are able to see the veil and know what it is and have realized what it is without the veil, and know how and when it is appropriate to express oneself in this regard in a proper manner. The last group, according to several Sufi sources I am aware of, is the highest in knowledge. They respect the veil and know what it is in a certain sense, yet they realize how it is transitory in nature and 'sort of unreal' at the same time.
Having established this background, Ibn Ata-Ellah goes to the next step of emphasizing the importance of realizing God's presence (transcending the veil) in sentences 20 to 28. However Presence is in a strictly spiritual sense, and not in a material way as the questions might appear to imply. Ibn Ata-Ellah asserts this point in his book Al-Qasd Al-Mujarrad when he talks about Angels and how they are closer to God than most men, then emphasizes that closeness of Angels to God has nothing to do with distances or places but it is only in a spiritual sense.
Next, and probably what might appear perplexing to non-Sufis (but seems to be perfectly consistent to Sufis), comes the question: 'how can Existence appear in the void? and how can the created stand beside the Eternal?'. After a series of questions that 'sound like' having a pantheistic tone, here Ibn Ata-Ellah iterates a fundamental Sufi position regarding Existence being only God's existence and that there is nothing that exists beside him, hence the impossibility of Existence to appear in nothing or for any material connection between the Created (perishable/vanishing) and the Eternal to be conceived. Since the created cannot stand beside the eternal then, as Sufis assert, there is no way in which ideas like 'union with God' and 'God being in things' or 'God to be everything' to be possible. By question No. 29 Ibn Ata-Ellah is essentially negating any attempt to perceive questions 20-28 as having anything to do with a literal or material manner of looking at them.
What I have understood so far, is that one needs to recognize the existence we are living and respect its rules and laws (physical and spiritual) and the wisdom behind it all, being what it is, yet at the same time one has to be careful not to be blinded by it from seeing, realizing or at least believing what is beyond. For Sufis, there appears to be a balanced look that needs to be sought and maintained about 'the veil'.