الفتوحات المكية (Meccan Revelations)

...the disputant. It is not appropriate for the disputant to dispute his remaining. The difference between the rulings of the feet stages of spiritual progression and God knows us this and established it for us—we know who proceeds and his ruling, and who delays and his ruling, as we have advanced that the thing is advanced from one aspect and delayed from another. In this house of knowledge is the knowledge of the "likenesses" the Platonic forms or prototypes of existing things that are in existence, and their origin, and what is connected from them and what is separated from them. Among what is separated from it is the knowledge of the suitability of the Quran to the Book, and the fact that the Torah and others are books, but not the Quran. Included in it is the knowledge of turning the view between the praiseworthy and the blameworthy, and the knowledge of the wisdom of the relations in the existence of what has no way except by a cause—upon our inability to know its existence without a cause, or for exaltation. And the knowledge of dividing the receiver upon what it has, what it desires upon it from what it accepts. Included in it is the knowledge of leaving negligence, of leaving what is left for its benefit, and the totality of leaving. Included in it is what the thunder endures from one who prevents him, in that preventer, it is impossible to remove it, or is it from the choice of the spirit? Pure choice built the world, for it has no purely existential support, but it is an imagined matter. We mentioned it in the chapter that follows this chapter; it has already preceded. Included in it is the knowledge of the totality and the blessings, and the arrangement in things with the opening of possibilities to accept creation, into which God brought them to the eye of appearance from prevention and the reception, by what is prepared for acceptance. And the delay and the advancement are witnessed, so they do not gather. For in this station, from the ruling of the relations of the will, it is inevitable, and the lifting of this ruling was not possible for any reason. Included in it is the knowledge of what was hidden of knowledge, to know if it is divided into what the hearing prevents or other than it, so there is no escape to what he knows by lifting the veil. And is the knowledge whose veil does not lift possible to be known if it occurred, or is its veil its cause, so it is not possible to know it for its essence? Included in it is the knowledge of removing the request for evidence from the defendant—the name of the disputant—or the acceptance of the requester for that by the testimony of the evidence without the ruling of a judge. This does not happen until the defendant is innocent by the testimony of the evidence, for it is his saying: "To testify with them for the remembrance" Quran 2:282 or for another matter, which is the lack of suspicion of them regarding what they testified. And the permissibility of substitution in the requesting, and his name upon it, and that is for his fairness. Included in it is the knowledge of the delay of faith when needed, with the possibility of it—it is not permitted. Included in it is the knowledge of establishing the congregation in the place of the individual, and establishing the individual in the place of the congregation. Included in it is the knowledge of rejecting the likes due to psychological manifestations; does their rejection occur from essences in the being of those evidences, sufficient in themselves, valid, or from a defect? Included in it is the knowledge of who is preserved from the world, and what is preserved, and from whom it is preserved, and why it is preserved. Included in it is the knowledge of what the earth contains of treasures, and what appears upon it from what comes out of it—that it is upon a determined scale, not accepting increase and decrease. Included in it is the knowledge of the provision of the world, one for another. Included in it is the knowledge of leaving the turning away from the attribute of his "dwelling" referring to those who remember God among them. Included in it is the knowledge of the origin of the animal in the difference of its types, and in what they share and in what one kind is distinguished from another. Included in it is the knowledge of the clear identification for whomever God wills among His servants, and included in it is the knowledge of...

...in it. And there is no knowledge from the Truth in rank with this ornamentation. He said: "Do not ornament me a reference to the divine command not to limit or define God by human descriptions," or what is related to that, because "God does not burden a soul beyond its capacity" Quran 2:286—its capacity by what its reality and its limbs give it, and from it in that manifestation. Then He said to it: "To ride everything." So it gathered between the transcendence tanzih the act of declaring God beyond all similarity to creation, so it lost it, and the immanence tashbih the act of declaring God as having similarity to creation, so it lost it. For they are a togetherness, so nothing is known except the restricted. And the knowledge of what follows it is none but He, the one you ascended to, for it is from passion. It had an exit, a bird a symbol of the soul or high ambition that rules in a thing without passion, except the necessary. The claimant exits.

The Truth has alerted His servants in His Noble Book that there are six treasuries, the treasuries of everything Quran 15:21, and the treasuries necessitate confinement, and confinement necessitates restriction. Then He clarified that nothing descends from them except a known measure, and it is a restriction. Were it not for the restriction between the two restricted things, which connects them, a result would not have appeared between them at all, nor would a creation have appeared from Truth at all. This is called the marriage in the meanings and the sensibles. For the example: "Say, I have not found it, but they do not understand the speech" Quran 39:68; the text suggests a mystical reading of this verse regarding divine knowledge—that is, O Yahya, you do not know what we are speaking of. For the Law is every speech, and the best of the adornment is by what the receiver accepts—Abraham—until obedience becomes widespread. The created order, everyone in the created order, is obedient, and by it—that is, what we knew by God and in God—that is, they do not know until the knowledge is ancient, even if it happens at our mention here. The talk of the strange is what is clarified from the mention of what is originated from His Lord, and it is nothing but the speech of God, originated by the Ancient, originated from them when they heard it from Him. He speaks with ancient ears in the entity, and it came in originated materials. What the hearing falls upon, and the understandings overcome, and the understanding differs by what these things have indicated. Therefore, the attribute of what is described by the Ancient has indicated it, and from it is what is described by origination. So it is originated from one aspect, and ancient from one aspect. Therefore, he who said that the Truth hears by what He sees, and sees by what He speaks—for the entity, the Truth, and the rulings differ. God, the Exalted, said: "If He wills, He will take you away" Quran 14:19, so He linked the taking away to the will. And He said: "We are capable of taking away" Quran 70:41, so He linked the taking away to the power. By it, He measured, by it He willed and wished. This is noble knowledge, which is that the object of power is the non-existents, not the non-existents. So this scale changes the one matter: that the "taking away" intended here is nothing but the transition from one state to another. The object of power is the appearance of the one ruled over, with the state to which it transitioned. So the power created for it that state in what it was connected to, except by the creation. And the other matter is that His description with the capability for the taking away—meaning, He has no possibility for the remaining in existence, for its existence is the entity of the one standing by itself—I mean, its remaining is only conditions, and by the condition of the existence of that condition, the existence is negated upon that. And that condition, God holds it in every time. He has the right to prevent the existence of those conditions and the remaining of the conditioned upon it, because the conditioned was not found, so the conditioned is made non-existent. This holding is not from the object of power, and the knowledge of His description of Himself with power over that is a restriction, not the purpose of the disputant who wants its remaining. For He is capable of that, so to Him belongs what God willed its remaining, so the Legislator alerted.