Examining the Performance of Generative AI in Translating Classical Persian Mystical Texts into English

تعداد کل واژگان

تعداد کل جملات

میانگین تعداد واژه در جمله (گردشده)

میانگین طول واژگان (به حرف)

تعداد واژه‌های طولانی

(8 حرف یا بیشتر)

اسرارالتوحید

متن فارسی

452

6

75

3.63

5

ترجمة چت جی‌پی‌تی (الف)

550

23

25

5.03

114

ترجمة جمینای (ب)

596

17

35

4.88

111

کشف‌المحجوب

متن فارسی

406

15

27

3.48

13

ترجمة چت جی‌پی‌تی (الف)

503

23

22

5.07

108

ترجمة جمینای (ب)

477

17

28

4.73

88

مصباح‌الهدایه

متن فارسی

414

11

38

3.74

11

ترجمة چت جی‌پی‌تی (الف)

526

23

23

5.26

111

ترجمة جمینای (ب)

545

25

22

5.07

106

نقاط قوت کلی

-    سهولت دسترسی و ارائة رایگان خدمات به همة کاربران

-    سرعت بالا در پردازش، پاسخ به کاربر و ارائة اطلاعات (خروجی)

-    امکان ارائة خدمات مختلف ازجمله تفسیر و توضیح متون

-    امکان تعامل در زبان‌های مختلف و براساس ورودی‌های به زبان‌های مختلف

-         امکان استفاده از مهندسی دستور برای شخصی‌سازی پاسخ‌ها

-         بروزرسانی مستمر ابزارها با هدف تقویت عملکرد

نقاط ضعف کلی

-    اعمال برخی محدودیت‌های دسترسی برای کاربران ایرانی

-    محدودیت در تعداد بارگذاری فایل در نسخه‌های رایگان

-    حذف ویژگی‌های ظاهری (formatting) متن ورودی در حالت نوشتاری

-    محدودیت در حجم گفت‌وگو با مدل‌های پیشرفته در نسخه‌های رایگان

-       ملاحظات مربوط به حفظ محرمانگی اطلاعات ورودی در تعامل با ابزار

-    ملاحظات مربوط به یک‌دستی متن خروجی باتوجه‌به تغییرپذیری مدام ابزارها

نقاط قوت در ترجمة متون عرفانی فارسی

-    تشخیص درست زبان متن در متون چندزبانه (در اینجا ترکیب فارسی و عربی)

-    تشخیص درست موضوع و سیاق و ژانر متن و انتخاب‌های متناسب

-    تشخیص عبارات قرآنی (بدون اینکه در متن اشاره شده باشد)

-    تشخیص درست اسامی خاص و ارائة نویسه‌گردانی درست

-    تشخیص اصطلاحات عرفانی/ فرهنگی و ارائة نویسه‌گردانی برای آن‌ها (بیشتر در ترجمة چت جی‌پی‌تی)

-    انگشت‌شماربودن اشتباهات فاحش معنایی (اشتباهات بیشتر در ترجمة جیمنای) و حذفیات

-    صحت کامل ازنظر رعایت دستور (grammar) زبان مقصد

-    ثبات و یک‌دستی کلی در انتخاب معادل برای واژه یکسان

نقاط ضعف در ترجمة متون عرفانی فارسی

-    افزودن توضیحات یا ارجاعات ناخواسته در متن ترجمه (بیشتر در ترجمة جمینای)

-    زیاده‌روی در قالب‌دهی و بازآفرینی ساختاری متن که در مواردی به حذف بخشی از متن هم منجر شده است (بیشتر در ترجمة چت جی‌پی‌تی)

-    گرایش به استفاده از ضمیر جنسی خنثی (سوم شخص جمع) در انگلیسی در اطلاق به سوم شخص مفرد

-    گرایش به تجمیع واژه‌ها‌ی هم‌نشینی که معانی نزدیک دارند و ساده‌سازی ترکیبات عطفی (بیشتر در ترجمة چت جی‌پی‌تی)

-    محدودیت در ترجمة صحیح ترکیب‌های بدیع که نیاز به تحلیل فرای بافت دارد

-    محدودیت در تشخیص و حل برخی ابهامات ساختاری

-    گرایش به انتخاب معادل‌های کلی‌تر یا ساده‌تر در ترجمة واژگان متن مبدأ

-    عدم انتقال ارتباط آوایی و صوری واژگان (صنایع لفظی)

-    گرایش به تطبیق فرهنگی با جامعة مقصد (بیشتر در ترجمة جمینای)

-    گرایش به ساده‌سازی سبک نثر متن مبدأ در ترجمه

-    ایجاد ضرباهنگ متفاوت در متن ترجمه به‌دلیل شکستن جملات به جملات کوچک‌تر (ساده‌سازی ساختاری) با واژگان بیشتر (تصریح) (در ترجمة چت جی‌پی‌تی شدیدتر)

-    گرایش به تصریح با افزودن واژگان ربطی بین جملات (بیشتر در ترجمة چت جی‌پی‌تی)

تعداد کل واژگان

تعداد کل جملات

میانگین تعداد واژه در جمله (گردشده)

میانگین طول واژگان (به حرف)

تعداد واژه‌های طولانی

(8 حرف یا بیشتر)

اسرارالتوحید

متن فارسی

452

6

75

3.63

5

ترجمة چت جی‌پی‌تی (الف)

699

18

39

5.26

171

ترجمة جمینای (ب)

636

15

42

4.88

127

کشف‌المحجوب

متن فارسی

406

15

27

3.48

13

ترجمة چت جی‌پی‌تی (الف)

545

26

21

5.19

128

ترجمة جمینای (ب)

551

16

34

4.65

90

مصباح‌الهدایه

متن فارسی

414

11

38

3.74

11

ترجمة چت جی‌پی‌تی (الف)

735

23

32

5

143

ترجمة جمینای (ب)

593

23

26

4.7

95

تأثیر مطلوب

-    رفع اشتباهات ترجمه‌ای فاحشِ مرحلة اول (افزایش دقت)

-    تقید بیشتر به ساختار و سبک نثر فارسی و تقدم و تأخر ارائة مطالب

-    دقت بیشتر در ترجمة ترکیبات عطفی و ترجمة صفات الهی

-    حذف مقدمه و توضیحات اضافة آخر ترجمه در ترجمة جمینای

-    رعایت دستور افزودن ترانویسی برای واژگان و عبارات مهم (بیشتر در ترجمة چت جی‌پی‌تی)

-    توجه به ویژگی‌های صوری متن در ترانویسی (مطابق دستور)

-    استفاده از ضمیر مذکر به‌جای ضمیر جنسی خنثی (سوم شخص جمع) در انگلیسی در اطلاق به سوم شخص مفرد

تأثیر نامطلوب یا عدم تأثیر

-    همچنان قالب‌بندی و ساختاردهی متفاوت متن ترجمه (خلاف درخواست کاربر)

-    نبود تغییر خاص در لحن و سیاق نثر انگلیسی (ازجمله ازنظر رسمیت و ادبیت متن ترجمه)

-    بروز برخی اشتباهات ترجمه‌ای جدید نسبت به مرحلة اول

-    بروز برخی رفتارهای خارج از قاعده (مانند افزودن واژه‌ای که در متن نبوده است)

-    متغیربودن رفتار ترجمه‌ای (افزودن عبارات فارسی در کنار ترانویسی در یک ترجمة چت جی‌پی‌تی)

-    همچنان تقطیع جملات و استفاده از واژگان بیشتر

Translate the following extract from the Persian mystical book Asrār al-Tawḥīd into English. Maintain the literariness and formality of the source text while ensuring an accurate translation. Retain the original structure where possible to reflect the style of the Persian prose. Additionally, try to preserve the formal features of the text, such as literary devices like alliteration. Provide transliterations (in parentheses) for culture-bound terms and key concepts: //

Translate this text to English: //

بسم الله الرّحمن الرّحیم

الحمد لله الذى نور قلوب اولیائه بلطایف انواره و جَعَل سرایر احبّائه و بواطنهم کنوز اسراره و کَشّف عَن عُقُولِ أصفیائه حُجُبَ الطغیان و استاره، والصلوة والسلام على محمد عبده ونبیه وخیرته من أخیاره وعلى آله واصحابه و أعوانه و انصاره وَسَلَّمَ علیهم کثیراً.

شکر و سپاس و ستایش بی قیاس و حمد بی نهایت و ثنا و مدح بی غایت آفریدگار مصنوعات و صانع مخلوقات را تعالی و تقدست صفاته. آن خداوندی که بی غرض و علت و طلب فایده و خیریت بلکه بمحض کرم و کمان عنایت و لطف و اظهار قدرت بی نهایت عالم را بیافرید و به انواع غرایب و بدایع آن را مخصوص گردانید و یکی از این جمله آنکه از مشتی خاک، آدم صفی را، صلوات الله علیه، که پدر آدمیان و مسند عالمیان است، بیافرید و سالها میان مکه و طایف، قالب سرشته او را از حَماء مَسنون بگذاشت؛ تا چون از عالم مشیت، وی را استعداد روح و استکمال نفس انسانی حاصل گشت به زیور ونفَخْتُ فیه مِنْ روحی قالب او را بیاراست و اسم انسانیت بروی اطلاق کرد. و چون انسان و انس و مؤانست کلماتی اند از حروف متناسب مرکب، حکمتِ بالغه آن اقتضا کرد که وی را به مونسی محتاج گرداند تا وحشتِ انفراد، به مؤانست به آن مونس، از خویشتن دفع کند. پس حوِّا را که اُمّ البشر بود از پهلوی چپ وی و بر وجه ابداع و سبیل اختراع، پدید آورد و شهوات را – که از عوارض نفس حیوانی است – در نهاد ایشان مرکب گردانید تا به واسطه آن عارض میان انسان قاعدۀ توالد و تناسل مستحکم و مستمر شد و چندین هزاران آدمی در حدود زمین و بسیط خاک ظاهر و پیدا و مُبین و معین گشت و هر صنفی را مصنفی مخصوص و هر طایفه ای به خاصیتی مخصوص و هر قومی را لغتی و زبانی مخالف یکدیگر؛ اصل یکی و فرع و شعب در اختلاف نامتناهی، تا بر کمال قدرت آفریدگار دلیلی دال و برهانی باهر باشد:

ففی کُل شَئ لَهُ آیه تدل على أنه قادر

و بهترین و گزیده ترین فرزندان آدم صفی انبیا و رسل را، صلوات الله علیهم اجمعین، تقدیر کرد؛ چه این طایفه میان معبود و عباد و خالق و مخلوقات وسایط آمدند و نفوس ایشان را در کمال بحدی و در ترفع، بدرجه ای تقدیر فرمود که به صورت با خلق باشند و به صفت با حق، جل جلاله؛ تا آنچ از حقیقت حق است اقتباس کنند و به خاصیت نور نبوت ببینند، خلایق را بدان ارشاد و هدایت واجب دانند و از غوایت و ضلالت تحرز فرمودن از لوازم شمرند، تا از غمّرات جهل و تیهِ تحیّر به ساحل نجات و شط رشد شتابند و از درجه حیوانی به حد نطق و صفت انسانی مخصوص گردند.

ترجمه چت جی‌پی‌تی (الف)

In the Name of Allah, the Most Gracious, the Most Merciful

Praise be to Allah, who has illumined the hearts of His elect (awliyāʾ) with the subtle radiances of His light, and has made the innermost beings of His beloved ones (aḥibbāʾ) and their hidden recesses treasures of His secrets. He has lifted from the intellects of His pure ones (aṣfiyāʾ) the veils of transgression and its coverings. Blessings and peace be upon Muḥammad, His servant and Prophet, His chosen one from among His chosen, and upon his family, his companions, his supporters, and his helpers, with abundant salutations.

Gratitude, praise, and boundless exaltation, an immeasurable hymn and an infinite eulogy be to the Creator of all created things and the Maker of all beings—exalted and sanctified be His attributes. He is that Lord who, without motive or cause, without seeking benefit or gain, but solely out of pure grace (karam) and the perfection of benevolence (kamāl-i ʿināyat), and as a manifestation of boundless power, brought the world into existence and adorned it with wonders and marvels. Among these is that from a handful of dust, He fashioned Adam the Chosen (Adam-i Ṣafī), upon whom be the blessings of Allah, the father of humankind and the vicegerent (masnad) of the worlds. For years, between Mecca and Ṭāʾif, He let his form—molded from aged clay (ḥamāʾ masnūn)—lie in wait, until from the realm of Divine Will (ʿālam-i mashiyyat), he attained the aptitude for spirit (rūḥ) and the perfection of human soul (istikmāl-i nafs-i insānī). Then, adorned with the ornament of “And I breathed into him of My Spirit” (wa nafakhtu fīhi min rūḥī), his form was perfected, and upon him was conferred the name of humanity (insān).

And since the words insān (human), uns (intimacy), and muʾānasat (companionship) are composed of harmonious letters, the all-encompassing wisdom (ḥikmat-i bāligha) decreed that he should be in need of a companion, so that the dread of solitude might be dispelled through the intimacy of that companion. Thus, Ḥawwāʾ (Eve), the mother of humankind (umm al-bashar), was brought forth from his left side—by way of origination (ibdāʿ) and as an act of invention (ikhtirāʿ). Then, desires (shahawāt), which are among the accidents (ʿawāriḍ) of the animal soul (nafs-i ḥaywānī), were implanted within them, so that through this incidental cause, the law of procreation and propagation (qāʿida-yi tawāluḍ wa tanāsul) might be firmly established and perpetuated. Thus, countless thousands of humans became manifest upon the expanse of the earth and the vastness of the dust, appearing openly, distinctly, and visibly. Every group was assigned its own composer (muṣannif), every people its particular characteristic, and every nation a tongue and language in opposition to the other—though the origin was one, yet the branches and ramifications were in infinite divergence, so that this might be an evident proof (dalīl-i dāl) and a manifest testimony (burhān-i bāhir) to the perfection of the Creator’s power:

 In everything there is a sign That points to the fact that He is Omnipotent.

And from among the best and most select of the children of Adam the Chosen (Adam-i Ṣafī), He ordained the Prophets (anbiyāʾ) and the Messengers (rusul), may Allah’s blessings be upon them all. For this group served as intermediaries (wasāʾiṭ) between the Worshipped and the worshippers, between the Creator and the created. Their souls were decreed to be of such completion (kamāl) and their elevation (tarraffiʿ) of such degree that they were outwardly among creation, yet inwardly adorned with the attributes of the Truth (ḥaqq), glorious is His majesty. Thus, they derived from the essence of Truth (ḥaqīqat-i ḥaqq), beheld with the specific vision of Prophethood (khāṣṣiyat-i nūr-i nubuwwat), and deemed it incumbent to guide and lead the creation aright. They counted it among their necessary duties to safeguard them from deviation and misguidance (ghawāyat wa ḍalālat), so that humankind might hasten from the abysses of ignorance (ghamārāt-i jahl) and the wilderness of perplexity (tīh-i taḥayyur) to the shore of salvation (sāḥil-i najāt) and the riverbank of righteousness (shaṭṭ-i rushd), ascending from the level of mere animality (daraja-yi ḥaywānī) to the rank of speech (ḥadd-i nutq) and the attribute of true humanity (ṣifat-i insānī).

In the name of Allah, the Most Merciful, the Most Compassionate.

Praise be to Allah, who has illuminated the hearts of His chosen ones with the subtleties of His light and made the inner selves of His beloved servants treasures of His secrets. He has unveiled the veils of tyranny and obscurity from the intellects of His elect. Blessings and peace be upon Muhammad, His servant, prophet, and chosen one among the best of His creations, and upon his family, companions, supporters, and helpers, with abundant blessings.

Gratitude, praise without comparison, and infinite homage are due to the Creator of all creations, the Maker of all beings. Exalted and sanctified are His attributes. He is the Lord who, without motive, cause, or pursuit of benefit or good, but out of pure generosity, ultimate grace, and infinite power, created the universe and adorned it with wonders and marvels. Among these is His creation of Adam, the chosen one, peace be upon him, from a handful of clay. Adam is the father of humanity and the trustee of the world's inhabitants. For years, between Mecca and Ta’if, his earthly form, molded from dark clay, lay untouched. Then, when from the realm of divine will he attained the capacity for a soul and the perfection of the human spirit, Allah adorned his form with the ornament of **"I breathed into him of My spirit"** and bestowed upon him the title of "human."

Since the words "insān" (human) and "uns" (companionship) share an affinity in their composition, divine wisdom ordained that Adam should be in need of a companion to relieve the dread of solitude through familiarity with that companion. Thus, Eve, the mother of humankind, was brought forth from his left side in an act of innovation and invention. Desires—an inherent trait of the animalistic soul—were instilled in their nature, so that through this inclination, the principle of procreation and reproduction would be firmly established and sustained. Through this, thousands of human beings appeared on the face of the earth, emerging from the vast expanse of the soil. Each group was endowed with a unique classification, every tribe with a distinct attribute, and every people with a language and tongue different from one another. Though their origin was one, their branches and subdivisions were infinitely varied, serving as a manifest sign and clear proof of the Creator's boundless power:

"In every creation, there is a sign that points to His omnipotence."

Among the finest and most select of Adam’s children, Allah destined the prophets and messengers, peace be upon them all. These individuals acted as intermediaries between the Creator and His creations, between the Worshipped and the worshippers. Their souls were designed to such a level of perfection and elevation that they were outwardly with the creation but inwardly with the Creator, exalted is He. From the truth of the Divine, they would draw insight and, by the properties of the light of prophethood, they would perceive and guide humanity. It was incumbent upon them to lead the people from ignorance and misguidance to the shores of salvation and the paths of righteousness, protecting them from error and confusion. They were tasked with raising humanity from the level of mere animality to the station of articulate speech and distinct human qualities.

ترجمه جمینای (ب)

Absolutely! Here's the translation of the provided extract from Asrār al-Tawḥīd, striving to maintain the literary and formal qualities of the original Persian while ensuring accuracy and scholarly rigor:

 In the Name of God, the Most Gracious, the Most Merciful.

Praise be to God, who illuminated the hearts of His saints with the subtle graces of His lights, and made the innermost secrets and hidden depths of His beloved ones treasuries of His mysteries, and unveiled from the minds of His chosen ones the veils of tyranny and darkness. And blessings and peace be upon Muhammad, His servant and prophet, the choicest of His chosen, and upon his family and companions, his helpers and supporters, and may peace be upon them abundantly.

Thanks and gratitude, boundless praise and infinite laudation, and limitless acclaim and eulogy be to the Creator of all that is made, the Fashioner of all that is brought into being—may His attributes be exalted and sanctified. That God, who without any purpose or cause, or seeking any benefit or goodness, but purely out of generosity and the perfection of graciousness and kindness, and to demonstrate His infinite power, created the universe and endowed it with diverse wonders and marvels. One of these is that from a handful of dust, He created Adam, the Pure (Ṣafī) — peace be upon him — who is the father of humankind and the center of the world. For years, between Mecca and Taif, He left his molded form of sticky clay (ḥamāʾ masnūn). When, from the realm of divine will (mashiyyat), he attained the readiness of spirit and the perfection of the human soul, He adorned his form with the adornment of "and I breathed into him of My Spirit" (wa nafakhtu fīhi min rūḥī), and bestowed upon him the name of humanity. Since "insān" (human), "uns" (familiarity), and "muʾānasat" (companionship) are words composed of proportionate letters, the consummate wisdom (ḥikmat-i bāligha) necessitated that he be in need of a companion, so that he might dispel the loneliness of solitude by companionship with that companion. Thus, He brought forth Eve (Ḥawwā), the mother of humankind, from his left rib, in a manner of origination (ibdāʿ) and innovation (ikhtirāʿ), and instilled in their nature the desires (shahawāt) — which are among the concomitants of the animal soul — so that through that accident, the foundation of procreation and propagation among humans became firm and continuous, and many thousands of human beings appeared and became manifest and distinct and defined in the regions of the earth and the expanse of the soil. Each group with a designated author, and each community with a specific characteristic, and each people with a language and tongue different from one another—the origin being one, and the branches and offshoots in infinite diversity—so that it may be a clear proof and a shining demonstration of the perfection of the Creator's power:

"In everything there is a sign for Him, Showing that He is the Omnipotent."

And the best and most chosen of the children of Adam, the Pure, He designated as prophets and messengers — peace be upon them all. For this group came as intermediaries between the Worshipped (maʿbūd) and the worshippers (ʿibād), and the Creator (khāliq) and the created (makhlūqāt). He determined their souls in perfection to a degree, and in elevation to a rank, that in form they are with the creation, and in attribute with the Truth (ḥaqq), may His glory be majestic. So that they may acquire what is from the reality of the Truth, and see with the property of the light of prophethood, and deem it obligatory to guide and direct the creatures thereby, and consider abstaining from error and deviation among the necessities, so that they may hasten from the depths of ignorance and the wilderness of bewilderment to the shore of salvation and the path of rectitude, and be distinguished from the level of the animal to the realm of speech and the attribute of humanity.

In the name of God, the Most Gracious, the Most Merciful.

Praise be to God,

Who illuminated the hearts of His saints with the subtleties of His lights, made the inner selves and the innermost beings of His beloved ones treasures of His secrets, and unveiled from the minds of His chosen ones the veils of tyranny and its coverings. And blessings and peace be upon Muhammad, His servant, prophet, and the best of His chosen ones, and upon his family, companions, helpers, and supporters, and may peace be upon them abundantly.

Unmatched thanks, boundless praise, endless gratitude, and limitless commendation and eulogy belong to the Creator of all things made and the Maker of all things created—exalted and sanctified be His attributes. That God, who without any purpose, cause, or seeking of benefit or goodness, but purely out of generosity, utmost grace, kindness, and display of infinite power, created the world and distinguished it with various wonders and marvels. One of these is that from a handful of dust, He created Adam, the chosen one (peace be upon him), who is the father of mankind and the foundation of the worlds. For years, between Mecca and Ta'if, He left his kneaded form made of sticky clay. Until, from the realm of divine will, he acquired the استعداد (readiness/potential) for a soul and the perfection of the human self, He adorned his form with the beauty of "and I breathed into him of My spirit" (Quran 15:29) and bestowed upon him the name of humanity. And since "human," "intimacy," and "companionship" are words composed of related letters, His perfect wisdom required that He make him in need of a companion so that the loneliness of solitude could be repelled by the companionship of that companion. Then He created Eve, the mother of mankind, from his left side, in a manner of creation and origination, and instilled within them desires—which are among the attributes of the animal soul—so that through this attribute, the rule of procreation and reproduction among humans would become firm and continuous. And thus, many thousands of humans appeared and became visible and distinct within the boundaries of the earth and the expanse of the soil. And each group with a specific characteristic, and each people with a language and tongue different from one another—the origin is one, but the branches and offshoots are infinitely diverse—so that it would be a clear proof and a shining demonstration of the perfect power of the Creator:

In everything, there is a sign for Him,

Indicating that He is All-Powerful.

And He ordained the best and most chosen of the children of Adam, the chosen one, to be prophets and messengers (peace be upon them all). For these were intermediaries between the Worshipped and the worshippers, and the Creator and the created. And He determined their souls in perfection to such a degree and in elevation to such a level that they are physically with creation but spiritually with the Truth (God), may His majesty be glorified. So that they may acquire from the reality of the Truth and see with the property of the light of prophethood, and consider it obligatory to guide and direct creation with it, and deem it necessary to guard against error and misguidance. So that they may hasten from the darkness of ignorance and the confusion of bewilderment to the shore of salvation and the path of guidance, and be distinguished from the level of animality to the level of speech and the attribute of humanity.

ranslate the following extract from the Persian mystical book Kashf al-Mahjub into English. Maintain the literariness and formality of the source text while ensuring an accurate translation. Retain the original structure where possible to reflect the style of the Persian prose. Additionally, try to preserve the formal features of the text, such as literary devices like alliteration. Provide transliterations (in parentheses) for culture-bound terms and key concepts: //

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باب الفقر

و خلاف کرده اند مشایخ این قصه - رحمهم الله - اندر فقر و غنا تا کدام فاضل ترند اندر صفات خلق؛ از آنچه خداوند – تعالى - غنیِّ بر حقیقت است و کمال اندر جملۀ اوصاف وی راست، جلّ جلاله، یحیى بن معاذ الرّازى و احمد ابن ابى الحوارى و حارث المحاسبى و ابوالعباس عطا و رُوَیم و ابوالحسن بن سمعون، و از متأخران شیخ المشایخ ابوسعید فضل الله بن محمّد المیهنى- رحمة الله علیهم اجمعین - بر آن اند که: «غنا فاضل تر که فقر.» و دلیل آرند که: «غنا صفت حق- تعالی – است و فقر بر وی روا نیست. پس اندر دوستی، صفتی که مشترک باشد میان بنده و خداوند – تعالی – تمام‌تر بود از آن صفت که بروی - تعالی و تقدس - روا نباشد.» گوییم: این شرکت اندر اسم است نه در معنی؛ که شرکت معنی را مماثلت باید. چون صفات وی قدیم است و از آنِ خلق محدث، این دلیل باطل بود.

و من همیگویم که علی بن عثمان الجلّابی‌ام - وفَّقَنى الله بالخیر – که: غنا مر حقّ را نامی است بسزا و خلق مستحِقّ این نام نباشد، و فقر مر خلق را نامی است بسزا و بر حقّ آن نام روا نباشد، و آن که به مَجاز مرکسی را غنیّ خوانند نه چنان بود که غنیِّ برحقیقت بود. و نیز دلیلِ واضح‌ترین آن که غنای ما به وجود اسباب بود و ما مسبب باشیم اندرحال قبول اسباب و وی مسبِّب الأسباب است، و غنای وی را سبب نیست. پس شرکت اندر این صفت باطل بود. و نیز چون اندر عین، شرکت روا نیست کس را با وی اندر صفت هم روا نباشد، و چون اندر صفت روا نبود، اندر اسم هم روا نبود. ماند اینجا تسمیه، و تسمیه نشانی است میان خلق و آن را حدّی. پس غنا مر خدای تعالی را آن است که وی را به هیچ کس و هیچ چیز نیاز نیست و هر چه خواهد کند. مرادش را دافعی نی، و قدرتش را مانعی نی، و بر قلب اعیان و آفرینش ضدیّن توانا، و همیشه بدین صفت بود و باشد. و غنای خلق مثال معیشتی و یا وجود مسرتی یا رستن از آفتی، و یا آرام به مشاهدتی، و این جمله محدِّث و متغیّر بود و مایه طلب و تحسّر و موضع عجز و تذلّل. پس این اسم بنده را مَجاز بود و حق را – تعالی - حقیقت؛ لقوله، تعالى: «یا ایها النّاسُ أَنْتُمُ الْفُقَراءُ إلى الله»، و نیز گفت: «واللهُ الغَنىُّ وَأَنْتُمُ الْفُقَراهُ.».

ترجمه چت جی‌پی‌تی (الف)

Chapter on Poverty (Bāb al-Faqr)

The masters of this path—may God have mercy upon them—have differed concerning poverty (faqr) and wealth (ghināʾ), debating which among them is more virtuous as an attribute of the created beings. For God—Exalted is He—is truly rich (ghanī) in essence, and perfection belongs entirely to His attributes—glorious is His majesty.

Yaḥyā ibn Muʿādh al-Rāzī, Aḥmad ibn Abī al-Ḥawārī, Ḥārith al-Muḥāsibī, Abū al-ʿAbbās ʿAṭāʾ, Ruwaym, Abū al-Ḥasan ibn Samʿūn, and among the later scholars, Shaykh al-Mashāyikh Abū Saʿīd Faḍlallāh ibn Muḥammad al-Mihānī—may God’s mercy be upon them all—hold that:

“Wealth (ghināʾ) is superior to poverty (faqr).”

As proof, they argue:

“Wealth is an attribute of God—Exalted is He—while poverty cannot be ascribed to Him. Therefore, in love (maḥabba), that attribute which is shared between the servant and the Lord—Exalted is He—is more complete than the attribute which cannot be ascribed to Him—sublime and sanctified is He.”

We respond: This ‘sharing’ exists only in name, not in meaning, for true sharing in meaning necessitates resemblance (mumāthala). Since His attributes are eternal (qadīm), whereas those of creation are contingent (muḥdath), their argument is invalid.

And I say—I, ʿAlī ibn ʿUthmān al-Jullābī—may God grant me success in goodness—that:

Wealth (ghināʾ) is a name rightly belonging to God alone, and creation is not entitled to it. Poverty (faqr), on the other hand, is a name rightly belonging to creation, and it cannot be ascribed to God.

If, by metaphor (majāz), someone refers to a created being as ‘rich’ (ghanī), it does not mean that they possess true wealth (ghināʾ ḥaqīqī).

The clearest evidence for this is that our so-called ‘wealth’ depends on means (asbāb), and we exist in a state of receiving these means. Meanwhile, He is the Creator of causes  (musabbib al-asbāb), and His wealth (ghināʾ) has no cause. Thus, any claim to sharing in this attribute is false.

Moreover, since no one can share in His essence (ʿayn), no one can share in His attributes (ṣifāt) either. And since sharing in His attributes is impossible, sharing in the name is also unfounded. What remains, then, is merely a linguistic designation (tasmiyah), which is a convention among creation and subject to limitations.

Therefore, the wealth of God—Exalted is He—is that He is in need of no one and nothing. He does whatever He wills. No purpose opposes His will, no barrier obstructs His power. He has complete authority over the realities of beings and the creation of opposites. He has always been and will always be thus.

But the ‘wealth’ of creation is nothing more than:

·  a temporary livelihood (maʿīsha),

·  the attainment of fleeting joy (masarra),

·  deliverance from misfortune (āfah),

·       or a moment of repose in witnessing (mushāhada).

All of these are contingent, subject to change, driven by need and longing, and marked by incapacity and submission. Thus, for the servant, the name ‘wealth’ is only figurative (majāz), while for God—Exalted is He—it is real (ḥaqīqī).

For He—Exalted is He—has said:

“O mankind, you are the ones in need (fuqarāʾ) of God.” (Qurʾān 35:15)

And He has also said:

“And God is the Rich (al-Ghanī), and you are the poor (fuqarāʾ).” (Qurʾān 47:38)

The Chapter on Poverty

The sheikhs of this discipline—may God have mercy on them—have differed regarding poverty (faqr) and wealth (ghina), debating which is more virtuous among the attributes of humanity. This is because God Almighty is truly rich (ghaniyy), and perfection lies within the totality of His attributes—exalted is His majesty.

Yahya ibn Mu‘adh al-Razi, Ahmad ibn Abi al-Hawari, Harith al-Muhasibi, Abu al-‘Abbas ‘Aṭa’, Ruwaym, Abu al-Hasan ibn Sam‘un, and from the later scholars, the master of masters, Abu Sa‘id Fazlullah ibn Muhammad al-Mihani—may God have mercy on them all—believed that wealth (ghina) is superior to poverty (faqr). They reasoned that wealth is an attribute of God—exalted is He—while poverty cannot be ascribed to Him. Therefore, in love and devotion to God, the attribute that is shared between the servant and the Creator is more complete than the attribute that cannot be ascribed to Him—exalted and sanctified is He.

We say, however, that this sharing is only in name and not in meaning, for shared meanings require similarity. Since God's attributes are eternal, while those of creation are contingent, this argument is invalid.

As for myself—‘Ali ibn ‘Uthman al-Jullabi, may God grant me success—I say: Wealth is a name that befits God alone, and creation is unworthy of this name. Conversely, poverty is a name that befits creation alone, and it is not proper to ascribe it to God. When someone is metaphorically called "rich," this does not equate to true wealth.

The clearest evidence is that our wealth depends on the presence of means (asbab), and we remain dependent in accepting these means. But God—exalted is He—is the originator of means (musabbib al-asbab) and requires no cause for His wealth. Thus, sharing in this attribute is invalid. Furthermore, since no one shares with God in His essence, it is also impermissible to share with Him in His attributes. If it is impermissible to share in attributes, it is likewise impermissible to share in names. What remains is nomenclature, which serves as a sign among creation and is subject to limits.

Thus, God’s wealth is that He is in need of no one and nothing, does whatever He wills, and nothing thwarts His purpose or obstructs His power. He can act upon opposing essences and creations, and He has always possessed this attribute and will always possess it.

 Human wealth, on the other hand, consists of material sustenance, the presence of joy, freedom from affliction, or solace through spiritual witnessing. But all of this is contingent, mutable, and accompanied by longing and regret, as well as weakness and humility. Therefore, this name is applied metaphorically to the servant but is truly and exclusively for God—exalted is He.

As God Almighty has said:

"O mankind, you are the ones in need of Allah, while Allah is the Free of need, the Praiseworthy." (Quran, 35:15)

And He also said:

"And Allah is the Rich, while you are the poor." (Quran, 47:38)

ترجمه جمینای (ب)

Absolutely! Here's the translation of the provided text from the Kashf al-Mahjub, maintaining the literary style and providing transliterations where relevant:

The Chapter on Poverty (Faqr)

And the Shaykhs (Mashayikh) - may God have mercy upon them - have differed in this matter of poverty (faqr) and wealth (ghina), as to which of the two is more excellent in the attributes of humankind. Since God - the Most High - is truly rich (ghani) and perfection (kamal) rests in all His attributes, may His glory be exalted, Yahya ibn Mu'adh al-Razi, Ahmad ibn Abi al-Hawari, Harith al-Muhasibi, Abu al-Abbas Ata, Ruwaym, and Abu al-Hasan ibn Sim'un, and among the later Shaykh al-Mashayikh Abu Sa'id Fadlallah ibn Muhammad al-Mayhani - may God's mercy be upon them all - are of the opinion that: "Wealth is more excellent than poverty." And they bring forth as proof that: "Wealth is an attribute of God - the Most High - and poverty is not befitting Him. Thus, in friendship (dosti), an attribute that is shared between the servant and God - the Most High - would be more complete than that attribute which is not befitting Him - the Most High and Holy."

We say: This sharing (shirkat) is in name only, not in meaning (ma'ni); for the sharing of meaning requires resemblance (mamathalat). Since His attributes are eternal (qadim) and those of humankind are temporal (muhdath), this proof is invalid (batil).

And I, Ali ibn Uthman al-Jullabi - may God grant me success in goodness (khayr) - say: Wealth is a name befitting God, and humankind is not worthy of this name, and poverty is a name befitting humankind, and that name is not befitting God. And that which is called wealth metaphorically (majaz) for someone is not like the wealth that is true (haqiqi). And also, the clearest proof is that our wealth comes into being through means (asbab), and we are the caused (musabbab) in the acceptance of means, while He is the Causer of Causes (Musabbib al-Asbab), and His wealth has no cause. Thus, sharing in this attribute is invalid. And also, since sharing in essence ('ayn) is not permissible for anyone with Him, sharing in attribute is also not permissible, and since it is not permissible in attribute, it is also not permissible in name. What remains here is naming (tasmiya), and naming is a sign between humankind, and it has a limit (hadd). Thus, wealth for God - the Most High - is that He has no need of anyone or anything, and He does whatever He wills. There is no repeller (dafi') for His will, and no preventer (mani') for His power, and He is capable of transforming the hearts of beings and creating opposites, and He has always been and always will be thus. And the wealth of humankind is like a means of livelihood (ma'ishat), or the existence of joy (masarrat), or deliverance from affliction ('afat), or tranquility in contemplation (mushahadat), and all of this is temporal and changeable, and the source of seeking (talab) and regret (hasrat), and the place of helplessness ('ajz) and humility (tadhallul). Thus, this name for the servant is metaphorical, and for God - the Most High - it is the truth (haqiqa); according to His saying, the Most High: "O people, you are in need of God," and also He said: "And God is the Rich, while you are the needy."

This text discusses the differing opinions of prominent Sufi figures regarding the relative merits of poverty (faqr) and wealth (ghina) in the spiritual path. Here's a translation and explanation:

Translation of the Text:

Chapter on Poverty

The Sufi masters (may God have mercy on them) have disagreed about the superiority of poverty or wealth in the characteristics of creation.

Since God (Exalted be He) is truly wealthy and perfection is in all His attributes, figures like Yahya ibn Mu'adh al-Razi, Ahmad ibn Abi al-Hawari, Harith al-Muhasibi, Abu al-Abbas Ata, Ruwaym, Abu al-Hasan ibn Sim'un, and among later figures, Shaykh al-Mashayikh Abu Sa'id Fadlallah ibn Muhammad al-Mihani (may God have mercy on them all) believe that "wealth is superior to poverty."

They argue that "wealth is an attribute of God (Exalted be He), and poverty is not befitting Him. Therefore, in friendship (with God), an attribute shared between the servant and God (Exalted be He) is more complete than an attribute that is not befitting Him (Exalted and Holy is He)."

We say: This sharing is in name only, not in meaning; because sharing in meaning requires similarity. Since His attributes are eternal and those of creation are temporal, this argument is invalid.

And I, Ali ibn Uthman al-Jullabi (may God grant me success in good), say that wealth is a name befitting God alone, and creation does not deserve this name. And poverty is a name befitting creation, and it is not befitting God. And that someone is called wealthy metaphorically is not the same as being truly wealthy.

And also, the clearest proof is that our wealth is dependent on means, and we are caused (by those means) in the state of receiving them, while He is the Causer of Causes, and His wealth has no cause. Therefore, sharing in this attribute is invalid. And also, since sharing in essence is not permissible for anyone with Him, sharing in attribute is also not permissible, and since sharing in attribute is not permissible, neither is it permissible in name. What remains here is naming, and naming is a sign between creation and Him and a boundary for it.

Therefore, wealth for God (Exalted be He) is that He has no need of anyone or anything and does whatever He wills. There is no repeller of His will, no preventer of His power, and He is capable of overturning realities and creating opposites, and He has always been and will always be with this attribute.

And the wealth of creation is like a means of livelihood, or the existence of joy, or deliverance from an affliction, or peace in contemplation, and all of these are temporal and changing and a source of seeking and regret and a place of helplessness and humility. Therefore, this name (wealth) for the servant is metaphorical and for God (Exalted be He) is real, according to His saying (Exalted be He): "O mankind, you are those in need of Allah," and also He said: "And Allah is the Free of need, while you are the needy."

Explanation and Key Points:

·  The Debate: The core of the text is a debate about whether poverty or wealth is a more virtuous state for a spiritual seeker. Some Sufi masters argued for the superiority of wealth because it is an attribute of God.

·  Al-Jullabi's Counterargument: The author, Ali ibn Uthman al-Jullabi, refutes this argument by emphasizing the fundamental difference between God's wealth and human wealth.

·  God's Wealth: God's wealth is absolute, uncaused, and eternal. He is independent of all needs.

·  Human Wealth: Human wealth is contingent, dependent on external factors, and temporary. It is always accompanied by needs and limitations.

·       Metaphorical vs. Real: Al-Jullabi argues that the term "wealth" is applied to humans metaphorically, while it applies to God in its true and absolute sense.

·       Poverty as a Defining Characteristic of Humanity: The text concludes by citing Quranic verses that highlight the inherent neediness (poverty) of humanity before God, further emphasizing the distinction between divine wealth and human "wealth."

In essence, the text is a nuanced discussion of divine attributes and the human condition, using the concepts of poverty and wealth as a lens. It emphasizes the absolute transcendence of God and the fundamental dependence of humanity. This kind of discourse is typical in Sufi literature, which often uses metaphorical language and philosophical reasoning to explore complex spiritual concepts.

Translate the following extract from the Persian mystical book Misbah Al-Hidaya into English. Maintain the literariness and formality of the source text while ensuring an accurate translation. Retain the original structure where possible to reflect the style of the Persian prose. Additionally, try to preserve the formal features of the text, such as literary devices like alliteration. Provide transliterations (in parentheses) for culture-bound terms and key concepts: //

Translate this text to English: //

در فنا و بقا

فنا عبارتست از نهایت سیر الی الله، و بقا عبارتست از بدایت سیر فی الله. چه سیر الی الله وقتی منتهی شود که بادیۀ وجود را بقدم صدق یکبارگی قطع کند، و سیر فی الله آنگاه محقق شود که بنده را بعد از فنای مطلق، وجودی و ذاتی مطهر از لوث حدثان ارزانی دارند تا بدان در عالم اتّصاف باوصاف الهی و تخلّق باخلاق ربّانی ترقّی میکند و اختلاف اقوال مشایخ در تعریف فنا و بقا مستند است باختلاف اقوال سایلان، هر کسی را فرا خور فهم و صلاح او جوابی گفته اند و از فنا و بقای مطلق بسبب عزّت آن تعبیر کمتر کرده. بعضی گفته اند مراد از فنا فنای مخالفات است و از بقا بقای موافقات و این معنی از لوازم مقام توبت نصوح است. و بعضی گفته اند فنا زوال حظوظ دنیوی است چنانکه بزرگی گفته است لا أبالى امرأَةَ رَأَیْتُ أَمْ حَایِطَاً و بقا بقاى رغبت در آخرت، و این معنی لازم مقام زهد است. و بعضی گفته فنا زوال حظوظ دنیوی و اخروی است مطلقا و بقا بقای رغبت بحق تعالی چنانکه ابوسعید خراز گفته است عَلامَةُ مَنِ ادَّعى الفَناء ذَهابُ حَظِّهِ مِنَ الدُّنیا وَالآخِرَةِ إِلَّا مَنَ الله تعالى، و این معنی لازم صدق محبّت ذاتی است. و بعضی گفته فنا زوال اوصاف ذمیمه است و بقا بقای اوصاف جمیله و این معنی از مقتضیات تزکیه و تحلیۀ نفس است. و بعضی گفته فنا غیبت است از اشیا و بقا حضور با حق، و این معنی نتیجۀ سکر حال است. و شیخ الاسلام رحمه الله گفته است الفَناءِ المُطلَقُ هُوَ ما یَستَولى من أمر الحق سبحانه و تعالى عَلَى العَبدِ فَیَغْلِبُ کَوْنَ الحَقِّ سُبحانَهُ عَلَى کُونِ العَبدِ و حقیقت فنای مطلق اینست، و اقسام دیگر هریک فنائیست بوجهی.

و فنا دو نوع است فنای ظاهر و فنای باطن. فنای ظاهر فنای افعال است و این نتیجه تجلی افعال الهی است و صاحب این فنا چنان مستغرق بحر افعال الهی شود که نه خود را و نه غیر را از مکوّنات هیچ فعل و ارادت و اختیار نبیند و اثبات نکند الا فعل و ارادت و اختیار حق سبحانه، و چنان مسلوب الاختیار گردد که بخودش اختیار هیچ فعل نماند و در هیچ کار خوض نکند و از مشاهده مجرّد فعل الهی بی شایبة فعل غیر لذّت می یابد. و بعضی از سالکان در این مقام بمانده اند و نه خورده و نه آشامیده تا آنگاه که حق تعالی کسی برایشان گماشته است که بتعهدات ایشان از اطعام و سقی و غیر آن قیام نمایند.

ترجمه چت جی‌پی‌تی (الف)

On Fanā and Baqā

Fanā (فنا) is the ultimate culmination of the journey toward God (sīr ilā-llāh - سیر الی الله), while Baqā (بقا) marks the beginning of the journey in God (sīr fī-llāh - سیر فی الله). For the journey toward God reaches its end when the traveler traverses the desert of existence (bādiya-yi wujūd - بادیۀ وجود) in a single stride of sincerity (qadam-i ṣidq - قدم صدق), and the journey within God is realized when, after attaining absolute fanā, the servant is granted a being (wujūd) and an essence (dhāt) purified from the defilements of ephemeral existence (lawth-i ḥadathān - لوث حدثان). By means of this, he ascends in the realm of assuming divine attributes (ittiṣāf bi-awṣāf-i ilāhī - اتّصاف باوصاف الهی) and acquiring godly virtues (takhalluq bi-akhlāq-i rabbānī - تخلّق باخلاق ربّانی).

The divergence of opinions among the mashayikh (مشایخ – spiritual masters) regarding the definitions of fanā and baqā is rooted in the differing capacities of those who inquire about them. Each master has responded according to the questioner’s understanding and spiritual readiness. Moreover, due to the loftiness of absolute fanā and baqā, they have seldom been explicitly articulated.

Some have said that fanā signifies the annihilation of all opposition (fanā-yi mukhālafāt - فنای مخالفات), while baqā is the subsistence of all concordance (baqā-yi muvafaqāt - بقای موافقات), a state which necessarily follows from the station of sincere repentance (tawbat-i naṣūḥ - توبت نصوح). Others have held that fanā is the vanishing of worldly desires (ḥuẓūẓ-i dunyawī - حظوظ دنیوی), as one great master declared:

"I care not whether I behold a woman or a wall".

And baqā is the subsistence of longing for the hereafter, a state that corresponds to the station of renunciation (maqām-i zuhd - مقام زهد).

Some have asserted that fanā is the absolute cessation of both worldly and otherworldly desires, while baqā is the subsistence of longing for the Divine (ḥaqq ta‘ālā - حق تعالی). As Abū Sa‘īd al-Kharrāz (ابوسعید خراز) has stated:

"The mark of one who claims annihilation is that he has forsaken his share of both this world and the next—save for that which comes from God Most High."

This definition follows necessarily from the truth of essential love (ṣidq-i maḥabbat-i dhātī - صدق محبّت ذاتی).

Others have held that fanā is the annihilation of blameworthy attributes (awṣāf-i dhamīma - اوصاف ذمیمه), while baqā is the subsistence of praiseworthy attributes (awṣāf-i jamīla - اوصاف جمیله), a concept arising from the processes of self-purification (tazkiya) and adornment (taḥliyya - تزکیه و تحلیه). Some have further proposed that fanā is the state of complete absence from created things (ghaybat az ashiyā - غیبت از اشیا), whereas baqā is the presence with the Divine (ḥuḍūr ma‘a l-ḥaqq - حضور با حق), which is the outcome of spiritual intoxication (sukr-i ḥāl - سکر حال).

Shaykh al-Islām (شیخ الاسلام), may God have mercy on him, has stated:

"Absolute fanā is that which overtakes the servant from the affair of the Divine, such that the being of the Real (kawn al-ḥaqq - کَوْنَ الحَقِّ) overcomes the being of the servant (kawn al-‘abd - کَوْنِ العَبدِ)."

This, in essence, is the reality of absolute fanā, while the other definitions each represent a form of fanā from a particular perspective.

 The Two Types of Fanā

Fanā is of two types: the outward annihilation (fanā-yi ẓāhir - فنای ظاهر) and the inward annihilation (fanā-yi bāṭin - فنای باطن). The outward fanā is the obliteration of actions (fanā-yi af‘āl - فنای افعال), which results from the manifestation (tajallī) of divine acts (af‘āl-i ilāhī - افعال الهی). The possessor of this fanā becomes so submerged in the ocean of divine acts that he perceives neither himself nor any other created being as an agent of action, will, or choice. He affirms nothing but the act (fi‘l - فعل), will (irāda - ارادت), and choice (ikhtiyār - اختیار) of God Most High. He becomes so utterly dispossessed of his own volition that he exercises no will in any matter, nor does he engage in any undertaking. Instead, he experiences pure delight in witnessing the sheer divine act, untainted by the act of any other.

Some wayfarers (sālikān - سالکان) have remained in this state to such an extent that they have neither eaten nor drunk, until God Most High appointed someone to tend to their needs, providing them with food, drink, and other necessities.

In Annihilation (Fanā) and Subsistence (Baqā):

Fanā represents the ultimate stage of the journey towards Allah (sair ilā Allah), and Baqā signifies the beginning of the journey in Allah (sair fī Allah). The journey towards Allah culminates when the seeker completely traverses the realm of existence with the step of sincerity. The journey in Allah becomes realized when, after complete annihilation, the servant is endowed with a pure and intrinsic existence, free from the contamination of temporality. Through this, they ascend in the realm of embodying divine attributes and adopting divine manners.

The differences in the definitions of Fanā and Baqā among the spiritual masters stem from the variations in the understanding of seekers; each master has responded according to the seeker’s capacity and aptitude. Because of the lofty and rare nature of absolute Fanā and Baqā, expressions of these concepts are less frequent.

Some have said that by Fanā, they mean the annihilation of opposition, and by Baqā, the subsistence of concordance. This interpretation aligns with the prerequisites of true repentance (tawbat al-nasūh). Others have said that Fanā means the eradication of worldly pleasures, as one great mystic stated:

"I am indifferent to whether I see a woman or a wall."

Baqā, in this sense, refers to the subsistence of desire for the hereafter, which corresponds to the station of zuhd (asceticism).

Some have described Fanā as the absolute annihilation of both worldly and otherworldly pleasures, while Baqā signifies the subsistence of longing for the Divine. Abū Saʿīd al-Kharrāz has said:

"The sign of one who claims annihilation is that their share of this world and the next is utterly obliterated, save for Allah alone."

This interpretation is tied to the sincerity of innate divine love (maḥabbat dhātiyyah).

Others have explained Fanā as the obliteration of negative traits and Baqā as the subsistence of virtuous qualities, a process tied to the purification and adornment of the soul. Another group has defined Fanā as being absent from all things, while Baqā is the presence with the Divine, an interpretation arising from the ecstatic state (sukr).

 Shaykh al-Islam (may Allah have mercy upon him) has stated:

"Absolute Fanā occurs when the command of Allah Almighty takes over the servant, such that the reality of Allah’s existence overwhelms the servant’s existence."

This is the essence of absolute annihilation, while other types of Fanā represent partial manifestations.

 Two Types of Fanā:

1. External Fanā (fanā al-zāhir):

This is the annihilation of actions and is the result of the manifestation of Allah’s divine actions. The one who experiences this type of Fanā becomes so absorbed in the ocean of divine acts that they no longer see themselves or others as agents of any deed, intent, or choice. They affirm only the actions, intentions, and will of Allah Almighty. Such a person becomes so devoid of personal choice that they refrain from engaging in any act independently and derive joy solely from witnessing the pure, untainted actions of the Divine.

Some travelers of this path remain in this state, abstaining from food and drink until Allah appoints someone to tend to their needs, including providing nourishment and care.

ترجمه جمینای (ب)

Absolutely! Here's the translation of the extract from Misbah Al-Hidaya, aiming for accuracy, formality, and preservation of literary devices:

On Fana (Annihilation) and Baqa (Subsistence)

Fana (Annihilation) is the ultimate stage of the journey ilallah (to God), and baqa (subsistence) is the beginning of the journey fillah (in God). For the journey ilallah reaches its end when the desert of existence is traversed with the foot of sincerity in one single stride. And the journey fillah is realized when, after absolute annihilation, the servant is granted a purified existence and essence free from the taint of contingency, so that by it, in the world of ascription with divine attributes and assimilation with lordly morals, he ascends.

The variance in the sayings of the mashayikh (spiritual masters) in the definition of fana and baqa is due to the variance in the sayings of the seekers. To each person, according to his understanding and fitness, an answer has been given. And about absolute fana and baqa, due to their exaltedness, less expression has been made.

Some have said that what is meant by fana is the annihilation of oppositions, and by baqa, the subsistence of conformities. And this meaning is one of the requisites of the station of sincere repentance (tawba-yi nasuh).

And some have said fana is the vanishing of worldly portions, as a great one has said, "I care not whether I see a woman or a wall," and baqa is the subsistence of desire for the hereafter. And this meaning is necessary for the station of zuhd (abstinence).

And some have said fana is the vanishing of worldly and otherworldly portions absolutely, and baqa is the subsistence of desire for the exalted Truth, as Abu Sa'id Kharraz has said, "The sign of one who claims fana is the departure of his portion from this world and the hereafter, except from God Almighty." And this meaning is necessary for the sincerity of essential love.

And some have said fana is the vanishing of vile attributes, and baqa is the subsistence of beautiful attributes. And this meaning is from the requirements of tazkiya (purification) and tahliya (adornment) of the self.

And some have said fana is absence from things, and baqa is presence with God. And this meaning is the result of the intoxication of the state (sukr-i hal).

And Shaykh al-Islam (may God have mercy on him) has said, "Absolute fana is that which overcomes the servant from the command of the Truth, glory be to Him and exalted be He, so that the being of the Truth, glory be to Him, overcomes the being of the servant." And the reality of absolute fana is this, and other kinds are each fana in a way.

And fana is of two kinds: fana-yi zahir (outward annihilation) and fana-yi batin (inward annihilation). Fana-yi zahir is the annihilation of actions, and this is the result of the tajalli (manifestation) of divine actions. And the possessor of this fana becomes so immersed in the sea of divine actions that he sees and affirms neither himself nor anyone else among the created as having any action, will, or choice, except the action, will, and choice of God Almighty. And he becomes so deprived of choice that by himself no choice of any action remains, and he does not engage in any matter, and he finds pleasure in observing the mere divine action without any admixture of the action of another. And some of the travelers on this path have remained in this station, neither eating nor drinking, until God Almighty has appointed someone for them to attend to their needs of feeding, giving drink, and other such.

Here's an English translation of the provided Persian text, along with explanations to enhance understanding:

Regarding Annihilation (Fana) and Subsistence (Baqa)

"Fana" (annihilation) signifies the culmination of the journey towards God (Sair ilallah), while "Baqa" (subsistence) represents the beginning of the journey in God (Sair fillah). The journey towards God reaches its end when one decisively traverses the desert of existence with the foot of sincerity. The journey in God is realized when, after absolute annihilation, the servant is bestowed with a purified existence and essence, free from the contamination of contingency. Through this, they ascend in the world of attribution with divine attributes and acquire divine character traits.

The differing opinions of the masters regarding the definitions of Fana and Baqa stem from the differing capacities of the questioners. Each person was given an answer according to their understanding and what was appropriate for them. Because of its profound nature, absolute Fana and Baqa were rarely explicitly defined.

Some have said that what is meant by Fana is the annihilation of oppositions (to God's will), and by Baqa, the subsistence of agreements (with God's will). This meaning is a necessary consequence of sincere repentance (Tawba-e Nasuh). Others have said that Fana is the removal of worldly pleasures, as a great one said, "I don't care whether I see a woman or a wall," and Baqa is the subsistence of desire for the afterlife. This meaning is necessary for the state of asceticism (Zuhd).

Some have said that Fana is the absolute removal of both worldly and otherworldly pleasures, and Baqa is the subsistence of desire for God Almighty, as Abu Sa'id Kharraz said, "The sign of one who claims annihilation is the disappearance of their share in this world and the hereafter, except for what is from God Almighty." This meaning is necessary for the sincerity of inherent love (for God).

Some have said that Fana is the removal of reprehensible qualities, and Baqa is the subsistence of beautiful qualities. This meaning is one of the requirements of self-purification (Tazkiya) and adornment (Tahlia). Some have said that Fana is absence from things (other than God), and Baqa is presence with God. This meaning is the result of ecstatic states (Sukr).

 Shaykh al-Islam (may God have mercy on him) said, "Absolute Fana is what overwhelms the servant from the command of God Almighty, so that the being of God prevails over the being of the servant." This is the true meaning of absolute Fana, and other classifications are Fana in some aspect.

Fana is of two types: outward Fana and inward Fana. Outward Fana is the annihilation of actions. This is the result of the manifestation (Tajalli) of divine actions. The possessor of this Fana becomes so immersed in the sea of divine actions that they see and affirm no action, will, or choice for themselves or any created being except the action, will, and choice of God Almighty. They become so deprived of their own choice that no choice of action remains for them, and they do not engage in any activity. They find pleasure in observing the pure divine action, without any admixture of the action of others.

Some seekers have remained in this state, neither eating nor drinking, until God Almighty appointed someone to attend to their needs, such as providing food, drink, and other necessities.

Key Concepts Explained:

·  Sair ilallah (Journey towards God): The spiritual path of striving to draw closer to God through various practices and purification.

·  Sair fillah (Journey in God): The state of being absorbed in God's presence after annihilation of the self.

·  Tajalli (Manifestation): The unveiling or disclosure of divine attributes or actions.

·  Sukr (Ecstasy): A state of spiritual intoxication or overwhelming love for God.

·       Tazkiya (Purification): The process of cleansing the soul from negative traits.

·  Tahlia (Adornment): The process of adorning the soul with positive qualities.

This translation provides a comprehensive understanding of the text's core concepts within the Sufi tradition. The explanations of key terms help to clarify the nuances of Fana and Baqa.