الفتوحات المكية (Meccan Revelations)

Know that there is nothing God brings into existence in the world that does not have an origin and a place, except that it has likenesses in the treasuries of the Unseen, with the Balancers in His Unseen. And these likenesses upon which these balances are, their individuals have no end. As for the likenesses of everything that exists in every time, there is an individual in this world and the Hereafter, because everything that has occurred is one of it, what was found. And our companions differed in this human type: can its individuals be cut off from it, from the world to the Hereafter? Some did not reveal; he said: "No ambiguity." And whoever revealed, he said: "It is known, no ambiguity." And that the reproductive in the Hereafter in this human type remains in the likeness in the marriage of sense and the human materials, except for what is upon an image he attained. And reproduction also between them is according to who receives it. And it is known by insight, and the image whose foundation is not in the Gardens in the direction of the human image, and there is no harm in its reproduction by a marriage between them in the scattered and the imaged, so they marry. And that which is with that which they were created, when He wanted to bring out from His presence from the women of the ḥūr houris/maidens of paradise, without His exhaustion or His fatigue, then He makes it for Paradise, not cut off and not forbidden by compassion, near without His preceding existence, eating and the pleasure of its taste. So if the sight turns to Paradise and to what it resembled in every instance, he is witnessed. By God, he does not find its equivalent, or he finds it in the world; he faints from the intensity of its sweetness. So he is in every instance a wind that comes out from his loin, and its facility is outside the woman, so it is formed from its beauty. And in it is knowledge in every instance, and He creates what He wills between the two times, and brings out a newborn formed from the breeze coming out from the woman, a living soul. This is the spiritual reproduction in the human from the two different sexes. So by the meeting, that is for the angels, existing forever. And the parents witness what is born between them from that marriage, and he is like the angel who enters the house and the famous, and they never return to it, from an image born to this human type, and preserves these children in the sensory seat. And God is in the station of meaningful bliss. Among them is what is called the sheep referring to a vision or a specific symbolic entity, the owner of the vision, what he sees in sleep, and that is because of what the natural likeness in this human type involves; it reproduces, but its benefit is what we mentioned. And to him is the reproduction by human souls, for the water in the Hereafter is like what it was in the world, gatherings of spirits like what we indicated in the type that it looks at mercy and is imitated. So when the distance is completed in this station, whether it is in the world or in the Hereafter, the action attaches to its place, and He puts it by his sense, from the aspect of their souls, what is reproduced between them from that marriage, or it is not found. And what their action is, the judgment of the newborn from that benevolent marriage in the bodies, and with the sensory images that their houses attain, so the father goes out, so perhaps you are honorable, not by it, that it is present. And this is the reproduction of souls, but when it was...

Look

...that action of every man by a mark in the tablet of the restricted images, for the sea brings out or pours for the observers soldiers, and it is the gathering of the sea in these meanings, and the course of the sensory things. So the sensory is not a meaning, and the meaning is not a sensory. And the limitation of these things that He informs us about, with the gathering of the two seas, is the gathering of meanings, and receiving the sensory, and turning in the eye of the observer, the eye of every known thing. And they are the moving limits that do not judge and are not judged, despite being created, except that they illuminate the rest that appears from the sun of the essence, otherwise there is no humanity. If it is an image of what appeared in it from the soul of the sensory, it goes out mostly to the soul, not the images of these. The people of unveiling are exempt, and that is not attained in the Hereafter except by the people of unveiling, and the world. And the image of this human who was born from this marriage in Paradise is an image like the angelic, or the images from the lights of the creatures of God, and what God creates from the greatness of the deeds. And I have allowed that for you, hadiths from the Messenger of God, may God bless him and grant him peace. And we only made the Kursī Footstool/Throne of Knowledge the place of these balances because the Kursī is an expression of knowledge, as God the Almighty said: "His Footstool encompasses the heavens and the earth," encompassing in His knowledge. And likewise it is here, for the balances themselves are the individuals of the tablets, and these individuals are not limited except by their eyes, by which they appear in existence. Since everything that existence singles out, it is finite, and the Kursī must be here a cause, for His knowledge encompasses what does not end in analysis. By the Kursī that we mentioned, that it is this Kursī which is in the heavens and below the Throne, for it is called an image of an existing, finite, gathering. And know that the best of what God the Almighty has bestowed upon His servants with the blessings is what God gave him: knowledge. For it has touched the attributes, and the greatest of attributes and sciences. If it is noble by essence, it has nobility, for it returned to it from its known. So the best of the attributes of the exalted world is the spending of benefits; it honors the station, and honors the station according to the nobility of what it contained. And for this, the existences are the greatest of existences, the most rightful and the most noble, and the knowledge of it is the noblest of sciences, the best and the most magnificent of them, from the example of knowledge and the law to a known time. And there is nothing whose knowledge of it is better than the knowledge of it, so knowledge is the nobility of its essence, and the published for whom it possessed, and the scale is pure, and the qualities and signs and stations, and their reference, even if the treasuries are many. The treasury of knowledge of God, and the treasury of knowledge of the command of God, and in everything is a treasury of these treasuries. And the nobility of knowledge of God is from the aspect of His essence by rational attainment, and from the aspect of His essence by legislative, auditory attainment. And the knowledge of Him from the aspect of His names, and the knowledge of Him from the aspect of His descriptions, and the knowledge of Him from the aspect of His attributes, and the knowledge of Him from the aspect of the profitable cause. And all that returns to intellectual consideration from the aspect of hearing, and it is the reference of hearing, and it is not the reference of unveiling. And therefore, these letters that are the knowledge of God, which are the essence of the treasuries, and they are the treasuries, from the son of the treasuries except the knowledge of the individuals of the world from the aspect of their rulings, and from the aspect of their direction, and from the aspect of their essences that stand by themselves, and from the aspect of their perfection, and from the aspect of their knowledge, and from the aspect of their inheritance, and from the aspect of their remaining. And in what benefited its nobility, its number, and we described for the effect of everyone, like His saying, "Who extinguishes it from him and who appears in the likeness," this...

A double-page manuscript spread with a formal Naskh script. Each block of text is enclosed in a double-ruled border. The layout is typical of high-quality 17th or 18th-century Arabic philosophical or theological manuscripts.