الفتوحات المكية (Meccan Revelations)

...upon the discourse. If he is removed from servitude and seeks his Master in His Lordship, claiming the perfection of the soul in the original: "الما" - likely a scribal error for "المنام" (dream) or "المال" (wealth/state), he acts upon it with a skilled hand. His contention arises from a harshness in his servitude, as the truth is in what he is attached to. Among the people of God, there are those who possess the knowledge of the "source" original: "العين" of what they have mentioned, and we have heard it; for there is a relationship to it, a relationship that falls upon the ignorance of that "state." They broadcast the breadth of their poverty and their helplessness in it. They are ignorant of this created truth between the cause and the joined, and the broadcast of the Most High... this is sincerity within itself, so that he is not distinguished by what the skilled one necessitates upon him from his creation. Rather, his creation is the Truth from Him, upon the shāw manifestation/path, and He has begun by owning the richness over all the worlds. Among them are those who see that the Truth is the created thing itself, as an existing essence through which God created everything else. He is the one who says: "If there were in them gods other than the One, they would have been corrupted." That one's emergence is the emergence of an effect from a cause, and where the cause is, its emergence is. There is much to be said regarding this. As for what I say:

Since the knowledge of the life of hearts is like the life of bodies through souls, especially the knowledge of what is deposited upon the hearts of the servants of God, and its eloquence, and what is inspired into it of light, and how it is crowned—as for what He casts into his spirit, it is His saying: "He casts the Spirit of His command upon whom He wills of His servants." Or He meets him likewise, "We have inspired into you a spirit from Our command." As for what is sent down via transmission upon the hearts of His servants, it is His saying: "He sends down the angels with the Spirit from His command upon whom He wills of His servants." They are the the muḥaqqiqūn those who realize the truth/verifiers, and those who rely upon the unseen, seeing him who is sent down upon them. When the Spirit is sent down into the heart of the servant by the blowing of the angel, or the casting of the light, its speed is such that the one upon whom it is sent is taken out of himself. He becomes a master of the presence, not a master of thought that rejects it, nor does the mind oppose it with negation.

From the degree of absolute certainty, the knowing servant and the Truth do not flow through other than Him. As for the one who sent it down upon his face:

The muḥaqqiq realizer (may God be pleased with him) said: "It is as if the hand of the creation of the al-insān al-kāmil Perfect Human directs the pen of speech from the occurrence of all actions and creatures, while the existence of his essence is with him, for he is a servant." The world of command and actions does not correspond to the hearing of the servant regarding the distribution of benefit. He returns to the Beloved who remains with him and sees his essence, for he is the person of his eyes. This is not for the one who rejects his nature; he is ignorant of what appears from it, and from it is that he desires the perfection of incapacity. This report desires what he went towards, and he is upon the principle according to His people. He reports of what is upon us as you were created, and he had no meaning for this; so he does not end up at it from the speech of Prophethood, nor does he exceed what he reported from God. If they say:

Or if the possibility that slips into that claim of Lordship were in it, he would know from himself, and every listener from the creation of God would know that he is a liar in his claim, and that he is in the creation of God. Therefore, it was said of them that they are "adversaries of the Suḥbān a legendary orator known for eloquence, here denoting one who argues against God," meaning: manifest injustice in his dispute against the one who competes with his Lord in His Lordship. How can there be interaction? Furthermore, man has an alertness regarding his own self, for he knows from himself that he does not possess the reality of Lordship, acting with Lordship over a creation from the creations of God—from inanimate objects, animals, humans, like the Jinn, or an angel, or a planet. There is no class of creatures that does not have it, except the human, for the animal. So the most miserable of people is he who contends with his Creator with his hand and his eye, and from His properties he claims what no thing could produce. Thus, he testifies against himself that he is a creator of people by other than Him. The most knowing of people is the one who knows his own self, because he did not claim it for his self, nor did he dispute for his self; rather, he belittled his people and they obeyed him because of that. If he humbles himself and says, "That was not permitted for you," meaning in your belief, as a god other than me. Know that the Truth (Exalted is He) does not create anything except the Truth. Therefore, it appears to him from everything that surrounds him a thirst for the relative. They are from the creation of God, from what is not the Truth, and the Truth is not described as appearing as a body or an essence. This is only from the eye of the hearts that are in the chest, away from the Truth. Therefore, in the generality of its exposure to the Truth, such as knowledge, it is not set up for the Truth; so do not grant Lordship to it, and do not associate anyone with the worship of our Lord. Therefore, the Muʿtazila a rationalist theological school said: "If they hope for the reward, and work a righteous deed." The deed that no flaw enters, for his deed has a flaw; it is not righteous, and for the creation in the deed, and the lack of righteousness in it, there is nothing but hidden shirk polytheism. "And do not associate anyone with the worship of his Lord." Some people speak, and the name "one" applies to them, and it is everything that the creation enters into. And they do not see the minor shirk, which is the hidden shirk in the substance, which is the concealed Lordship used in such as "I did," "I crafted," "so-and-so did." This is the expressed shirk. For if you return to the people of this saying, they return to God. And the shirk that is in the rows, they are those who make another god with God, and that is the great injustice that they have obtained from the Truth (Exalted is He) as if he were a god with God. They have wronged God in His Divine Oneness, and they have wronged the associate in attributing Lordship to it. In one, God is, the associate is not wronged in His Oneness, for the one we named an "associate" is named from the Day of Resurrection, where the Truth appears, and we are its creator, those who are named that they did it. The Truth (Exalted is He) does not create what is sufficient, and if He created something, that is the suitability, and from the margin of knowledge or from the shedding of the perfection of the mind. So he is saved from what began with the essence, the obstacles were cleared in it, especially the human person, rather in the events, only in the human person alone, without the rest of the Truth, and other than him, he did it from the principle of his theory, the creator of the associate. Therefore He said, "And I am a buyer in the finger, I bowed, but they do not prove it." And this is a type for all, and they prove his safety among people, especially in them, the time occurs with God, not some people. So the human is the king of the world, where it is specific, the appearance of the King is in him, and it is not the Lordship. And have you seen...