The commentators side by side

﴿فما جمع الله لآدم بين يديه إلا تشريفا ، ولهذا قال لإبليس ما منعك أن تسجد لما خلقت بيديّ﴾

لما ذكر أن الصفتين المتقابلتين يد الحق اللتان توجهتا منه على خلق الإنسان الكامل. وكان قد مثل بصفات الله تعالى متقابلة مشتركة في أنها مؤثرة فكانت أيادى معطية متقابلة ، وقد أومأ إلى صفات العالم متقابلة مشتركة في أنها انفعالية . فكانت أيادى قابلة آخذة وسوانا فيها مع العالم فأراد أن يثبت لنا التشريف من الله بالجمع بين يديه المتقابلتين في الإعطاء والقبول أيضا ، فإن لله تعالى يدين متقابلات معطية كالرضا والغضب ، ومتقابلات آخذة قابلة ألا ترى إلى قوله تعالى :" أَلَمْ يَعْلَمُوا أَنَّ الله هُوَ يَقْبَلُ التَّوْبَةَ عَنْ عِبادِه ويَأْخُذُ الصَّدَقاتِ ". - ولهذا وبخ إبليس وذمه على ترك السجود لآدم ، حيث رأى منه صفات العالم من الانفعالات القابلة كالخوف والرجاء ، ولم ير الصفات الفعلية ولم يعرف أن القابلة أيضا صفات الله فإنها من الاستعداد الفائض عن الفيض الأقدس . وقال

Since it was mentioned that the two mutually-opposed attributes are the two hands of the Real (yad al-Ḥaqq) which were directed from Him toward the creation of the perfect human (al-insān al-kāmil), he had given the example of the attributes of God, exalted is He, as mutually opposed yet sharing in being effective (mu'aththira), so that they were bestowing, mutually-opposed hands. And he had also alluded to the attributes of the cosmos (al-ʿālam) as mutually opposed yet sharing in being receptive (infiʿāliyya), so that they were receiving, taking hands, and we along with the cosmos share in this. He wished, then, to establish for us the honoring bestowed by God through the joining together of His two mutually-opposed hands — in giving and in receiving alike. For God, exalted is He, has two mutually-opposed bestowing hands, such as Pleasure and Wrath, and two mutually-opposed receiving/taking hands. Do you not see His saying, exalted is He: "Do they not know that it is God who accepts repentance from His servants and takes the alms"? This is why Iblīs was rebuked and blamed for abandoning prostration to Adam: he saw in Adam only the attributes of the cosmos — the receptive passivities (infiʿālāt qābila) such as fear and hope — and did not see the active attributes, nor did he know that the receptive [attributes] are also among God's attributes, for they belong to the preparedness (istiʿdād) that flows forth from the Most Holy Effusion (al-fayḍ al-aqdas). And he said,

﴿فما جمع الله لآدم بين يديه إلا تشريفا﴾

أي، ما جمع الله في خلق آدم بين يديه اللتين يعبر عنهما بالصفات الجمالية والجلالية إلا تشريفا وتكريما. كما قال: "ولقد كرمنا بنى آدم وحملنا هم في البر والبحر". فصار جامعا لجميع الصفات الإلهية وكانت عينه متصفة بجميع الصفات الكونية، فحصل عنده جميع الأيادي المعطية والأخذية. قوله

That is, God did not combine in the creation of Adam the two hands—by which the beautiful (jamālī) and majestic (jalālī) attributes are expressed—except as an ennoblement and honoring. As He said: "We have indeed honored the children of Adam and carried them on land and sea." Thus he became one who combines all the divine attributes, and his entity (ʿayn) became characterized by all the cosmic attributes, so that all the giving and receiving hands were realized in him. His saying,

﴿فما جمع الله لآدم بين يديه إلَّا تشريفا﴾

له بكمال خلقته وترشيحا لشجرة رتبته ببلوغها لاستجماع الثمرة معها

of him through the perfection of his creation, and as a nurturing of the tree of his rank, through its attaining the gathering-together of the fruit with it.

﴿فما جمع الله سبحانه لآدم … بين يديه إلا تشريفا﴾

Quotes words that differ from our text (wavy underline).

وتكريما له من بين سائر الموجودات (ولهذا) أي لأن هذه الجمعية ليست إلا للتشريف. (قال سبحانه لإبليس) توبيخا له: "ما على أن تسجد لما خلقت بيدي "آية 75 سورة ص . وجعل رضي الله عنه اليدين فيما سبق عبارة عن نوعين متقابلين من الصفات الوجوبية الفعلية كما هو الظاهر وجعلهما هنا إشارة إلى معنى آخر. بقوله

and an honoring of him above all other existents. (And for this) - that is, because this comprehensiveness (jamʿiyya) is only for ennoblement. (He, glory be to Him, said to Iblīs) rebuking him: "What prevented you from prostrating to that which I created with My two hands?" [Q. Ṣād 38:75]. He (may God be pleased with him) had earlier made the two hands an expression for two mutually opposed types of the necessary, active attributes, as is apparent; but here he makes them a reference to another meaning, in his saying:

﴿فما جمع الله لآدم بين يديه إلا تشریفا﴾

Quotes words that differ from our text (wavy underline).

على سائر المخلوقات لا لشرفه في حد ذاته فلو لم يشرفه الله تعالى فهو كسائر الموجودات. كما أن مكة المشرفة بتشريف الله تعالى . وإلا فهو واد كسائر الأودية فلا يكون جمعية الإنسان الكامل علة تامة الجمعية اليدين بل لابد في التشريف من تشریف الحق. (ولهذا) أي ولكون الجمع للتشريف (قال الله تعالى : "قال يا إبليس ما منعك أن تسجد لما خلقت بيدي" 75 سورة ص . فإنه مستحق أن تسجد له لشرفه عليك لكونك مخلوقة بيد واحدة . وهذا التشريف أي تشريف جمع اليدين مختص لآدم

bestowed upon him above all other created things, not because of an intrinsic nobility in himself. For had God the Exalted not honored him, he would be like the rest of existent things—just as Mecca is ennobled (mushar-rafa) by God's honoring, otherwise it is a valley like other valleys. Thus the comprehensiveness (jamʿiyya) of the perfect human is not in itself the complete cause of the comprehensiveness of the two hands; rather, the honoring must proceed from the honoring of the Real. (For this reason)—that is, because the gathering (jamʿ) is for the sake of honoring—(God the Exalted said: "He said, O Iblīs, what prevented you from prostrating to what I created with My two hands?" [38:75]). For he [Adam] deserves that you prostrate to him because of his nobility above you, since you [Iblīs] were created by a single hand. This honor—namely, the honor of the gathering of the two hands—is specific to Adam.

﴿ولهذا قال لإبليس: "ما منعك أن تسجد لما خلقت بيدي؟" وما هو﴾

أي، وليس ذلك التشريف أو ليس ذلك الخلق

That is, and that ennoblement, or that creation, is nothing

﴿ولهذا قال لإبليس﴾

توبيخا له وتعريضا بنقصان خلقته منه

as a rebuke to him and an allusion to the deficiency of his creation relative to him.

﴿" ما مَنَعَكَ أَنْ تَسْجُدَ لِما خَلَقْتُ بِيَدَيَّ "﴾

عند ظهور الإباء ، الذي هو مقتضى نشأته الناقصة عن إدراك كمال جمعيّة آدم والانخراط في سلك كليته والانقهار تحت قهرمان سلطانه

at the appearance of [his] refusal, which is what is required by his deficient constitution (nashʾa) — deficient in apprehending the perfection of Adam's all-comprehensiveness (jamʿiyya), in entering into the totality of his universality, and in being subjugated beneath the dominion of his sovereignty.

﴿مامنعك ان تسجد لما خلقت بيدي﴾

یعنی عالمدن جزء اولان ابلیسه الله تعالی ابتدی سنی نه شئ منع ایتدی سجده ایتمکدن شول شیئه که یدیمله ایله خلق ایتدم* امدی وقتاکه کما الهی انسانی جمع جمع احدیتده اولدیسه* پس کمالاتک افاضه اولنمسی صفتین مذکورتین اولان یدین مبارکتینک جمعی احد یتندن واقع اولور* پس یدیندن منبعثه اولان کمالات آدمده اضعافیله مجتمعه اولدی* زبرا جمیع حقایقی جامع اولان آدمـده هیئت جمعیت احدیت اعطا ایدرکه یدینک حقا یقندن هر رحقیقت مجموعک هیئتله انده ظاهره اوله* پس انکیچون ابلیس اوزره آدمه سجده ایتمکدن امتناع واباا یتدکده مؤاخذه توجه ابتدی* زیرا ابلیس عالمدن برقوت و برجزءدر» در وقوای طبیعیه وقوای روحانیه دن هر برقوته واجب اولان بوایدیکه یدین بیننده جمعیت صاحبتک حکمی تحته دخول ایدوب اطاعت وانقیادایده لکن ابلیسک حقیقی طبعا و حقیقة أدمک حقیقته منافیه در زبرا آدمک حقیقتی جمعیات الهیه وجمعیات کونیه جمعی احدیتنک ظاهریتی صورتیدر انکیجون الله تعالی یدین مبارکتینک جمعیتی بیننده آدمی جمع ایتدی* زیرا آدمک حقیقتی اولان انسانیت اعتدال اقتضا ایدر وتعین ایله لاتعین واطلاق ایله وحدت بیننده جمع وتعین جزئیده عدم انحصار اقتضا ایدر* وابلیسک حقیقتی انانیه جزیه وانحراف یقینی صورتیدر که استکبار وظهور وعلو ایله مقیده در و بوحقیقت باقی عناصر اوزره معتلیه اولان تفرقه ناریه یی اقتضا ایدر* پس مضادة حقیقیه سبیله عالم صورتده دخی مضاده ومعادات واقعه اولدی واندن غیری آدم ایله ابلیسدن هربریسنک نشأتی بری رینه مضاده در هر بریسنک جزء اعظمی سبیله زیرا نشأت انسانیه ده• جزء اعظم ما ایله ارضدر روما ایله ارض حقایق* وصور* وقوا وروحا نیتلری ایله* لین وطاعت وقبول وانقیاد وایمان وثبات ووقار وثودت وسکینت وخشوع وعبودیت وتذلل وعلم وحلم کبی اولان صفات کثیره یی اعطا ایدر ونشأت ابلیسده جزو اعظم نارد رواول دخی حقیقت وصورت وروحانیت ایله استعلا واستکبار وکبر وجیله وتسلط وجبروت وکفر وجحود وحقد وحسد کی اولان صفاتی اقتضا ادر* پس ابلیسک نشئه سنده اولان نارک مقت ضاسی استکبار ورفعدر تواضع وسجود دکادر زیرا سجود ارضک صفتیدر* پس استکبار سجودک ضد یدر ابلیسدن سجده نک اتیانی محالدر نهایت ابلیس سجده ایله مأمور اولد یغی امتحان ایچوندر تاکیم شقاوتی ظهور ایده والا سجده نک اندن اتیانی محالدر زیرا انک حقیقتی ایله سجود بیننده منافات واردر

That is, God the Exalted said to Iblīs, who is a part of the ʿālam (world): "What prevented you from prostrating to that which I created with My two hands?" (Q 38:75). Now, when the divine perfection of the human being was in the aḥadiyya (unity) of jamʿ al-jamʿ (the gathering of gathering), the effusion of the perfections takes place from the unity of the gathering of the two blessed hands, which are the two attributes mentioned. So the perfections arising from the two hands became gathered in Adam in multiples. For in Adam, who gathers all the ḥaqāʾiq (realities), the configuration of all-comprehensiveness grants unity, so that each ḥaqīqa (reality) of the realities of the two hands becomes manifest in him with the configuration of the whole. Therefore, when Iblīs refused and declined to prostrate to Adam, reproach was directed at Iblīs. For Iblīs is a faculty and a part of the world. What was incumbent upon every faculty of the natural faculties and the spiritual faculties was to enter under the rule of the possessor of the all-comprehensiveness between the two hands, and to obey and submit. But Iblīs's reality is, by nature and in reality, contrary to Adam's reality. For Adam's reality is the form of the manifestness of the unity of the gathering of the divine all-comprehensivenesses and the engendered all-comprehensivenesses; for that reason God the Exalted gathered Adam between the all-comprehensiveness of the two blessed hands. For humanity, which is Adam's reality, requires iʿtidāl (equilibrium). It requires gathering between taʿayyun (determination) and non-determination, and between iṭlāq (nondelimitation) and waḥda (oneness), and non-confinement in a particular determination. Iblīs's reality is the form of particular egoity and of a […] deviation, which is delimited by arrogance, manifestation and loftiness. This reality requires the fiery separation that is exalted over the remaining elements. So, because of the real opposition, opposition and enmity also occurred in the world of form. Besides that, the nashʾa (constitution) of each of Adam and Iblīs is opposed to the other's, by reason of the greatest part of each. For in the human constitution the greatest part is water and earth. Water and earth, with their realities, forms, faculties and spiritualities, grant many attributes such as softness, obedience, acceptance, submission, faith, steadfastness, gravity, deliberateness, tranquillity, humility, servanthood, self-abasement, knowledge and forbearance. In Iblīs's constitution the greatest part is fire. It too, by reality, form and spirituality, requires attributes such as seeking loftiness, arrogance, pride, […], domination, tyranny, unbelief, denial, rancour and envy. So what the fire in Iblīs's constitution requires is arrogance and elevation, not humility and prostration, for prostration is an attribute of earth. So arrogance is the opposite of prostration, and the performance of prostration by Iblīs is impossible. In the end, Iblīs's being commanded to prostrate is for the sake of testing, so that his wretchedness might become manifest; otherwise the performance of prostration by him is impossible, for there is incompatibility between his reality and prostration.

﴿وما هو إلا عين جمعه بين الصورتين صورة العالم وصورة الحق وهما يد الحق﴾

Quotes words that differ from our text (wavy underline).

يعنى كما أن المتقابلات المعطية يد الحق . فالمعطية والقابلة والآخذة أيضا يدان متقابلتان للحق . فلو لم يكن لآدم تلك القوابل لم يعرف الحق بجميع الأسماء ولم يعبده به ( وإبليس ) لم يعرف ذلك لأنه

That is, just as the mutually-opposed bestowing [attributes] are the hand of the Real, so too the bestowing, the receptive, and the taking are two mutually-opposed hands of the Real. For had Adam not possessed those receptive faculties, the Real would not have been known through all the Names, nor would He have been worshipped through them. Iblīs did not know this, because he was

﴿وما هو إلَّا عين جمعه بين الصورتين : صورة العالم﴾

المشتمل عليها نشأة تفرقته الظاهرة

which the constitution of his manifest (ẓāhir) differentiation encompasses.

﴿وما هو﴾

أي الجمع بين يديه لآدم (إلا) عين (جمعه) ، أي الله تعالی أو آدم

i.e., the gathering [of Adam] between His two hands, (except) the very (gathering) - that is, of God Most High, or of Adam -

﴿وما هو﴾

وليس جمع اليدين لآدم

that is, the gathering of the two hands for Adam is not

﴿وما هو الاعين جمعه بين الصورتين صورة العالم وصورة الحق وهما يد الحق تعالي﴾

Quotes words that differ from our text (wavy underline).

یعنی الله تعالی یدینی اله آدمی خلق ایتمک و باخود یدینی بیننده ادمی جمع ایتمک دکلدر* الا صورت عالم ایله صورت حق اولان صور تین بیننده آدم جمعیتک عینیدر وصورت عالم ایله صورت حق حقک ید یدیدر وصورت عالم ایله صورت حق بدین اولد یغنک حکمتی بودر* زیرا صورت حق اسماء الهیه وصفات ربانیه جمعیتی صور تیدر» پس اسماء الهیه صفات ربانیه مؤثره وفعالیه اولد یغی حیثیتله ایادی معطیه در وصورت عالم صور نوعیه کونیه جمعیتیدر* پس صور کونه متأثره ومنفعله اولد یغی حیثیتله ابادی قابله وآخذه در بلکه حق ایچون رضا وغضب کبی متقابلات معطیه اولدیغی کی متقابلات آخذه وقابله دخی واردر کقوله تعالی (الم یعلموا ان الله هو یقبل التوبة عن عباده و یأخذ الصدقات) وعالم ایچون دخی صفات فاعله واردر زیرا عالمک صفات انفعالیه سیله حقک صفات فاعلیه سی متحققه اولور* پس صفات فعلیه ایله صفات انفعالیه بیننده آدمی جمع ایدوب صورت آدمی تسویه ایتدکده ابلیس آدمده صفات انفعالیه بی کوردی صفات فعلیه یی کورمدی و بیلد یکه صفات قابله دخی صفات الهیه در* زیرا قابلیات فیض اقدسدندر

That is, [this] is not God the Exalted's creating Adam with His two hands, or gathering Adam between His two hands, except [as] the very [fact] of Adam's gathering between the two forms, which are the form of the ʿālam (world) and the form of the Real. The form of the world and the form of the Real are the two hands of the Real. The wisdom of the form of the world and the form of the Real being two hands is this. The form of the Real is the form of the all-comprehensiveness of the divine names and the lordly attributes. So, insofar as the divine names and lordly attributes are effective and active, they are giving hands. The form of the world is the all-comprehensiveness of the engendered species-forms. So, insofar as the engendered forms are affected and receptive, they are receiving and taking hands. Rather, just as the Real has giving correlatives such as good-pleasure and wrath, He also has taking and receiving correlatives, as in His words: "Do they not know that God is He who accepts repentance from His servants and takes the alms?" (Q 9:104). The world too has active attributes, for the active attributes of the Real are realized through the receptive attributes of the world. So, when He gathered Adam between the active attributes and the receptive attributes and proportioned Adam's form, Iblīs saw the receptive attributes in Adam and did not see the active attributes. And [he did not] know that the receptive attributes are also divine attributes, for the receptivities are from the fayḍ aqdas (most holy effusion).

﴿إلا عين جمعه بين الصورتين: صورة العالم﴾

وهي الحقائق الكونية

which are the cosmic realities (al-ḥaqāʾiq al-kawniyya)

﴿إلا عين جمعه﴾

أي إلا عين جمع الله لآدم

that is, except the very gathering by God for Adam

﴿بين الصورتين صورة العالم﴾

وهي أحدية جمع الحقائق الكونية القابلة

which is the oneness comprising (aḥadiyyat jamʿ) the receptive cosmic realities,

﴿بين الصورتين صورة العالم﴾

وهي مجموع الحقائق الكونية

—which is the sum total of the cosmic realities (ḥaqāʾiq al-kawniyya)—

﴿وصورة الحق﴾

وهي الحقائق الإلهية

which are the divine realities (al-ḥaqāʾiq al-ilāhiyya)

﴿وصورة الحق﴾

المشتمل عليها نشأة جمعيّته الباطنة

which the constitution of his nonmanifest (bāṭin) all-comprehensiveness encompasses.

﴿وصورة الحق﴾

وهي أحدية جمع الحقائق الإلهية الوجوبية الفاعلة. (وهما) ، أي هاتان الصورتان

which is the oneness comprising the divine, necessary, active realities. (And they) - that is, these two forms -

﴿وصورة الحق﴾

وهو مجموع الحقائق الإلهية من الأسماء والصفات . فآدم عبارة عن الصورتين واليدين (وهما) أي الصورتين (يد الحق) باعتبار اتحاد" سريان السر الإلهي" الظاهر والمظهر إذ بهما يتصرف الحق فعبر عنهما باليدين كما عبر عن الجلال والجمال . فما أمر الملائكة إلا لأن يسجدوا لله تعالی . فكانت سجدتهم لله وقبلتهم آدم . وأبي إبليس عن أمر به لعدم علمه "جهله " بذلك. (و ابلیس جزء من العالم) فكان جزءا من جزء آدم

—which is the sum total of the divine realities, of the Names and Attributes. So Adam is an expression for the two forms, and the two hands (are) the two forms; (namely) the hand of the Real, considered in respect of the union of "the flowing of the divine secret" through the manifest and the locus of manifestation, since through the two the Real exercises disposal (taṣarruf). Thus He expressed the two by "the two hands," just as He expressed [them] by Majesty and Beauty. For He commanded the angels only that they prostrate to God the Exalted; so their prostration was to God, while their qibla was Adam. And Iblīs refused the command given to him because of his lack of knowledge—his ignorance—of that. (And Iblīs is a part of the world), so he was a part of a part of Adam.

﴿وهما يدا الحق.﴾

وإنما جعل صورة العالم

He made the form of the cosmos

﴿وهما يدا الحق . وإبليس جزء من العالم لم يحصل له هذه الجمعيّة﴾

Quotes words that differ from our text (wavy underline).

يعني جمعيّة اشتمال اليدين ، إذ ليس له نصيب إلَّا من أحد اليدين ، أعني صورة العالم ولهذا غلب عليه الأوصاف العدميّة ، كالإباء والإغواء ، والقسم بالعزّة ، والاستغناء . وأمّا آدم فهو مشتمل على الصورتين فقال رضي الله عنه

— meaning the all-comprehensiveness of the encompassing of the two hands, since he has no share except in one of the two hands, namely the form of the cosmos. For this reason the privative attributes predominated in him, such as refusal, seduction, swearing by [God's] might, and self-sufficiency. As for Adam, he encompasses both forms. So he [the author], may God be pleased with him, said:

﴿يدا الحق﴾

إحداهما اليد القابلة الآخذة وهي اليسرى، وإحداهما اليد الفاعلة المعطية، وهي اليمنى وكلتا يديه يمين مباركة. وإنما جعلهما يدي الحق لأن كل واحد منهما صورة من صورة تجلياته بها يتم أمر الوجود. لأنه الذي يتجلى بصورة القابل بأمره والفاعل أحرى، والفرق بين المعنيين أن الصفات المتقابلة لو خصت هناك بالصفات متن نص فصوص الحكم : و إبليس جزء من العالم لم تحصل له هذه الجمعية. و لهذا كان آدم خليفة فإن لم يكن ظاهرا بصورة من استخلفه فيما استخلفه فيه فما هو خليفة، و إن لم يكن فيه جميع ما تطلبه الرعايا التي استخلف عليها لأن استنادها إليه فلا بد أن يقوم بجميع ما تحتاج إليه و إلا فليس بخليفة عليهم. فما صحت الخلافة إلا للإنسان الكامل، فأنشأ صورته الظاهرة من حقائق العالم و صوره و أنشأ صورته الباطنة على صورته تعالى. شرح الجامي : الفعلية الوجوب كما هو الظاهر يكون المراد بمجموع الیدین هناك بما أراده بالیمنی ههنا. ولو عمت الصفات الإمكانية أيضا يكون المعنى فإن من جزئيات المعنى الأول خص بالذكر دونها لما يرد بعده . أعني قوله

- one of them is the receptive, taking hand, which is the left, and one of them is the active, giving hand, which is the right; and both of His hands are a right (i.e., blessed) hand. He made them the two hands of the Real only because each of them is a form among the forms of His self-disclosures (tajalliyāt), by which the affair of existence is completed - for it is He who discloses Himself in the form of the receiver by His command, and all the more so as the agent. And the difference between the two meanings is that the mutually opposed attributes, were they restricted there to the [necessary, active] attributes - [Base text of Fuṣūṣ al-Ḥikam]: "And Iblīs is a part of the cosmos (al-ʿālam); this comprehensiveness (jamʿiyya) was not obtained for him. Therefore Adam was a vicegerent (khalīfa); for if he were not manifest (ẓāhir) in the form of the One who appointed him vicegerent, in that over which He appointed him vicegerent, then he is not a vicegerent; and if there is not in him all that the subjects (al-raʿāyā) over whom he was appointed vicegerent require - because their reliance is upon him - then he must undertake all that they need, otherwise he is not a vicegerent over them. So vicegerency is valid only for the Perfect Human (al-insān al-kāmil); He brought into being his manifest form (ṣūra ẓāhira) from the realities and forms of the cosmos, and brought into being his nonmanifest form (ṣūra bāṭina) upon His own form, Most High." [Jāmī's Commentary]: the active, necessary [attributes], as is apparent - what is meant by the totality of the two hands there is what was meant by the right [hand] here. And were the possible attributes also to be included generally, the meaning would be that [this] is among the particulars of the first meaning, singled out for mention apart from the rest, because of what comes afterward - I mean his saying:

﴿وإبليس جزء من العالم، لم تحصل له هذه الجمعية﴾

لأنه مظهر اسم "المضل" وهو من الأسماء الداخلة في الاسم (الله) الذي مظهره آدم، فلا يكون له جمعية الأسماء والحقائق. قيل: "إبليس هو القوة الوهمية الكلية التي في العالم الكبير، والقوى الوهمية التي في الأشخاص الإنسانية والحيوانية. إفرادها لمعارضتها مع العقل الهادي طريق الحق". وفيه نظر. لأن (النفس المنطبعة) هي الأمارة بالسوء و (الوهم) من سدنتها وتحت حكمها، لأنها من قواها، فهي أولى بذلك، كما قال تعالى: "ونعلم ما توسوس به نفسه". وقال: "إن النفس لأمارة بالسوء". وقال، صلى الله عليه وسلم: "أعدى عدوك نفسك التي بين جنبيك". وقال: "إن الشيطان يجرى من ابن آدم مجرى الدم". وهذا شأن(النفس). ولو كان تكذيبه للعقل موجبا لكونه شيطانا، لكان العقل أيضا كذلك، لأنه يكذب ما وراء طوره مما يدرك بالمكاشفات الحقيقية، كأحوال الآخرة وأيضا، إدراكه للمعاني الجزئية وإظهاره لها حق ونوع من الهداية للاهتداء به في الجزئيات التي هي نهاية المظاهر. قال الشيخ في "الفص الإلياسي": "فالوهم هو السلطان الأعظم في هذه الصورة الكاملة الإنسانية وبه جاءت الشرائع المنزلة فشبهت ونزهت، والشيطان مظهر الإضلال والإغواء لا للاهتداء، وفي باقي الحيوانات فهو بمثابة العقل. ومن أمعن النظر، يعلم أن القوة الوهمية هي التي إذا قويت وتنورت تصير عقلا مدركا للكليات وذلك لأنه نور من أنوار العقل الكلى المنزل إلى العالم السفلى مع الروح الإنساني، فصغر وضعف نوريته وإدراكه لبعده من منبع الأنوار العقلية فتسمى بـ (الوهم). فإذا رجع وتنور بحسب اعتدال المزاج الإنساني، قوى إدراكه وصار عقلا من العقول. كذلك يترقى العقل أيضا ويصيرعقلا مستفادا."

because he is a locus of manifestation of the name "the Misleader" (al-Muḍill), which is one of the names subsumed under the name "Allāh," whose locus of manifestation is Adam; therefore he does not possess the comprehensiveness of the names and realities. It has been said: "Iblīs is the universal imaginative faculty (al-quwwa al-wahmiyya al-kulliyya) that exists in the macrocosm, and the individual imaginative faculties existing in human and animal individuals are its particularizations, on account of their opposition to the reason (ʿaql) that guides to the path of truth." But there is something questionable in this. For the impressed soul (al-nafs al-munṭabiʿa) is the soul that commands to evil (al-ammāra bi'l-sūʾ), and the imaginative faculty (wahm) is one of its custodians and under its authority, being one of its faculties; so it is more fitting for that description, as He, exalted, said: "And We know what his soul whispers to him," and said: "Indeed the soul is a persistent commander to evil," and the Prophet, God bless him and grant him peace, said: "Your fiercest enemy is your own soul between your two sides," and said: "Indeed Satan runs in the son of Adam as blood runs." This is the affair of the soul (nafs). And if its belying of reason were what necessitated its being satanic, then reason too would be so described, for it belies what lies beyond its own scope, namely what is perceived through true unveilings (mukāshafāt), such as the states of the hereafter. Moreover, its perception of particular meanings and its manifesting of them is something true and a kind of guidance, by which one is guided in particulars, which are the furthest point of the loci of manifestation. The Shaykh said in the "Bezel of Ilyās": "The imaginative faculty (wahm) is the greatest sovereign in this perfect human form, and it is by means of it that the revealed Laws came, likening [God to creation] (tashbīh) and declaring [Him] transcendent (tanzīh); and Satan is a locus of manifestation for misguidance and seduction, not for guidance, whereas in the rest of the animals it occupies the position of reason. And whoever looks closely will know that the imaginative faculty, when it grows strong and is illumined, becomes a reason (ʿaql) that perceives universals; for it is one of the lights of the Universal Reason sent down to the lower world together with the human spirit, but it became diminished and its luminosity and perception weakened due to its distance from the source of intellective lights, and so it was named "imagination" (wahm). But when it returns and is illumined in accordance with the equilibrium of the human temperament, its perception is strengthened and it becomes one of the reasons (ʿuqūl). Likewise reason too ascends and becomes an acquired reason (ʿaql mustafād)."

﴿وليس هو جزء من العالم﴾

Quotes words that differ from our text (wavy underline).

الذي هو جزء من أدم. لأنه حقيقة مظهرية للاسم المضل الداخل تحت الاسم الجامع للأسماء الظاهرة في مظاهر العالم كلها ظهورا قرآني وفي آدم ظهورا جميعا. ولهذا قال : (لم يتحصل له) ، أي إبليس

which is a part of Adam. For he [Iblīs] is a manifesting reality (ḥaqīqa maẓhariyya) of the name "the Misleader" (al-Muḍill), falling under the all-comprehensive name for the names manifest in the loci of manifestation (maẓāhir) of the cosmos as a whole - manifest there in a differentiated way, and in Adam manifest comprehensively. Therefore he [Ibn ʿArabī] said: (this was not obtained for him) - that is, for Iblīs -

﴿وابليس جزء من العالم تحصل له هذه الجمعية﴾

التی حصلت لادم) وابلیس عالمدن بر جزء در انکیچون بوجمعیت الهیه حاصله اولمدیک آدم ایچون حاصله اولدی* پس ابلیس آدمده بعض عالم صورتنی که کندی شابی جنسندن اوله کوردی صورت الهیه جمعیتنی کور مدی* پس انکیچون اهانت ابتدی وابلیس آدمک حقنده . نقض حساب ایتدیکی آدمک کمالندن و جمعیت احدیت صورتنک احکا مند ندر* امدی شویله بیل کم تعین متعین اوزره عالی اولوب انی ستر ایدر وحال بوکه تعینک ثباتی یوقدر زبراهر تعینک ما بیننده عین متعینه نک نوری تعینی حرق ابدر* پس حق متعین ومحمود وتعین ملعون ومطرود اولور* پس شول کسه که تعین وراسنده امر آخری مشاهده ایده که تعین آندندر* پس حقیقتی حجابده مشاهده ایدر وشول کسه که حجابیت تعینندن غیر مشاهده ایتمیه تعین ایله محتجب اولور زیرا تعین کندی نفسنه حجابدر* پس عین متعینه ومحتجبه بی ابدا مشاهده ایده مز مرأتک ظهیری کبی که ابدا انده صورت ظاهره اولمز* پس بواجلدن اوتری هر تعین برانا نیت ادعا ایدرکه انکله غیردن بلکه کندی عینندن وعین کلدنکه کلک قیامی انکله محجو بدر* پس کلک قیامی معرفتندن محروم اواور واحدیت الهیه الله احدیت انسانیه دن مطرود اولدی

"which came about for Adam." And Iblīs is a part of the ʿālam (world); therefore this divine all-comprehensiveness, which came about for Adam, did not come about for him. So Iblīs saw in Adam the form of part of the world, which is of his own kind, and did not see the all-comprehensiveness of the divine form. Therefore he treated [him] with contempt. And Iblīs's reckoning of deficiency regarding Adam is [itself] from Adam's perfection and from the rulings of the form of the aḥadiyya (unity) of all-comprehensiveness. Now know this: the taʿayyun (determination) is raised above the determined and veils it, while the determination has no permanence. For in between each determination, the light of the determined ʿayn (entity) burns up the determination. So the Real is the determined and praised, and the determination is the cursed and expelled. So whoever witnesses behind the determination another matter, from which the determination is, witnesses the ḥaqīqa (reality) in the veil. And whoever witnesses nothing other than the veil-ness of the determination is veiled by the determination, for the determination is a veil to itself. So he can never witness the determined and veiled entity, like the back of a mirror, in which no form is ever manifest. For this reason every determination claims an egoity by which it is veiled from the other, and indeed from its own entity and from the entity of the whole by which the whole subsists. So it is deprived of knowledge of the subsistence of the whole, and it was expelled from the divine unity [and] from the human unity.

﴿جزء من العالم لم يحصل له هذه الجمعية﴾

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فما عرف إلا ما هو من العالم فاستكبر وتعزز لاحتجابه عن معرفة آدم . إذ لم يكن له جمعية فلم يعرف منه إلا ما هو من جنس نشأته ، فاستوهنه ونقص به وما عرف أن الذي حسبه نقصانا كان عين كماله . كما قال

He knew only that which belongs to the cosmos, and so he grew arrogant and proud on account of his being veiled from the knowledge of Adam, since he lacked comprehensiveness; he thus knew of Adam only what pertained to the genus of his own constitution (nash'a), and so he deemed him weak and deficient on account of it — not knowing that what he reckoned a deficiency was in fact the very essence of his perfection. As it was said,

﴿لم تحصل له هذه الجمعية التي لآدم ولهذا﴾

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أي ولأجل حصول هذه الجمعية لآدم

—that is, because of the attainment of this comprehensiveness (jamʿiyya) for Adam—

﴿هذه الجمعية﴾

أي جمعية أدم. (ولهذا) ، أي لحصول هذه الجمعية

i.e., the comprehensiveness (jamʿiyya) of Adam. (And for this) - that is, because of the attainment of this comprehensiveness -

﴿ولهذا كان آدم خليفة ، فإن لم يكن … بصورة من استخلفه … فيما استخلفه فيه﴾

من العالم وأجزائه

— namely, over the cosmos and its parts.

﴿ولهذا كان آدم، عليه السلام، خليفة﴾

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أي، ولأجل حصول هذه الجمعية لآدم، صار خليفة في العالم

That is, and because this comprehensiveness (jamʿiyya) was realized for Adam, he became a vicegerent in the cosmos

﴿فلهذا كان آدم خليفة ، فإن لم يكن ظاهرا بصورة من استخلفه فيما استخلفه فيه﴾

Quotes words that differ from our text (wavy underline).

من وضع الصور وإظهارها ، والكشف عن كنه مراده منه

— namely, the positing of forms and their manifestation, and the disclosure of the inmost reality of what He intended by him —

﴿كان آدم خليفة﴾

من الله على العالم

from God over the cosmos.

﴿كان آدم خليفة﴾

فإذا كان خليفة فلا بد أن یكون ظاهرة بصورة من استخلفه فيما استخلفه فيه

. So if he is a vicegerent, then he must necessarily be manifest in the form of the One who appointed him vicegerent, in that over which he was appointed vicegerent.

﴿ولهذا كان آدم خليفة﴾

یعنی صورتین بیننده الله تعالی آدمی جمع اتمکله حقایق وجوبیه جمعی احدیتی پینله حقایق کونیه جمعی احدیتی بیننده آدم ایجون جمع جمع مرتبه سی حاصل اولد یغی اجلدن آدم خلیفه اولدی خلیفه به ورت حق وصورت عالم جمعیتی لازم اولدیغندن وامر خلافت صورتین سر متحقق اولمدیغندن اوتری

That is, by God the Exalted's gathering Adam between the two forms, the martaba (level) of jamʿ al-jamʿ (the gathering of gathering) came about for Adam, between the aḥadiyya (unity) of the gathering of the realities of necessity and the unity of the gathering of the engendered ḥaqāʾiq (realities). Because of this, Adam became khalīfa (vicegerent). [This is] because the all-comprehensiveness of the form of the Real and the form of the ʿālam (world) is necessary for the vicegerent, and because the matter of vicegerency is not realized without the two forms.

﴿فإن لم يكن آدم ظاهرا بصورة من استخلفه﴾

وهو الحق. (فيما استخلف فيه وهو العالم) أي، إن لم يكن متصفا بكمالاته متسما بصفاته قادرا على تدبير العالم

namely the Real (fīmā istukhlifa fīhi wa-huwa al-ʿālam), that is, over that in which he was made vicegerent, which is the cosmos. That is, if he were not characterized by His perfections, marked by His attributes, capable of governing the cosmos

﴿فإن لم يكن … ظاهرا بصورة من استخلفه﴾

وهو الحق سبحانه متصفا بصفاته متسما بكمالاته ليتصرف بهما

- namely the Real, glory be to Him - qualified by His attributes, characterized by His perfections, so that he might act by means of them,

﴿فإن لم يكن … ظاهرة بصورة من استخلفه فيه﴾

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أي في العالم

—that is, in the world—

﴿فان لم يكن ظاهرا بصورة من استخلفه فيما استخلفه فيه فاهو خليفة وان لم يكن فيه جميع ما تطلبه الرعايا التي استخلف عليها فليس بخليفة عليهم﴾

Quotes words that differ from our text (wavy underline).

فجواب الشرط الاول محذوف لدلالة الثانی علیه

"The apodosis of the first condition is omitted, because the second indicates it."

﴿فيما استخلفه فيه … فما هو خليفة وإن لم يكن فيه … جميع ما تطلبه الرعايا التي استخلف﴾

آدم (عليها) من مقتضيات الأسماء الإلهية وآثارها

Adam (was appointed vicegerent) - of the requisites of the divine names and their effects -

﴿فما هو خليفة﴾

أي لم يكن خليفة لأن الخليفة يجب أن يعلم مراد المستخلف وينفذ أمره فلو لم يعرفه بجميع صفاته لم يمكنه إنفاذ أمره

That is, he would not be a vicegerent, for the vicegerent must know the intention of the one who appointed him and must carry out His command; had he not known Him through all His attributes, he could not have carried out His command.

﴿فما هو خليفة، وإن لم يكن فيه جميع ما تطلبه الرعايا التي استخلفه عليها،لا يكون استنادها﴾

Quotes words that differ from our text (wavy underline).

أي، استناد الرعايا. (إليه). أي، إلى آدم الذي هو الخليفة، فليس بخليفة. وحذف الجواب لدلالة الجواب الأول والذي يأتي بعده عليه. وإنما كان العالم مسندا إليه، لأنه رب للعالم بحسب مرتبته، وعبد للحق بحسب حقيقته، وإذا كان العالم مستندا إليه (فلا بد أنيقوم بجميع ما يحتاج إليه وإلا فليس بخليفة عليهم، فما صحت الخلافة إلا للإنسان الكامل). أي، وإذا كان الأمر كذلك، فما صحت هذه المرتبة إلا له. واعلم، أن لكل فرد من أفراد الإنسان نصيبا من هذه الخلافة يدبر به ما يتعلق به، كتدبير السلطان لملكه وصاحب المنزل لمنزله. وأدناه تدبير الشخص لبدنه. وهو الحاصل للأولاد بحكم الوراثة من الوالد الأكبر، والخلافة العظمى إنما هي للإنسان الكامل. واعلم، أن الشيطان أيضا مربوب لحقيقة آدم وإن كان أخرجه من الجنة وأضله بالوسوسة، لأنها تمد من عالم الغيب مظاهر جميع الأسماء، كما أن ربه يمد الأسماء كلها. فهو المضل بنفسه في الحقيقة لنفسه، ليصل كل من أفراده إلى الكمال المتناسب له، ويدخل الدار الطالبة إياه من الجنة والنار ولولا ذلك الإمداد، لا يكون له سلطنة عليه. ومن هنا يعلم سر قوله تعالى: "فلا تلوموني ولوموا أنفسكم". وبه قامت الحجة عليهم، لان أعيانهم اقتضت ذلك. فإضلاله لآدم وإخراجه من الجنة الروحانية لا يقدح في خلافته وربوبية

that is, the reliance of the subjects (on him), that is, on Adam who is the vicegerent, would not [be secure], so he would not be a vicegerent. The apodosis is omitted, its meaning being indicated by the first apodosis and by what follows it. And the cosmos is only reliant upon him because he is a lord (rabb) over the cosmos by virtue of his rank, and a servant (ʿabd) to the Real by virtue of his reality; and since the cosmos is reliant upon him, [he must necessarily provide all that it needs, otherwise he would not be a vicegerent over it; and so this station is only valid for the Perfect Human (al-insān al-kāmil)]. That is, and since the matter is thus, this station is only valid for him. And know that every individual human has a share of this vicegerency by which he governs what pertains to him, like a king's governance of his kingdom and a householder's governance of his house; and its lowest degree is a person's governance of his own body, which is what is attained by children through inheritance from the greater parent, whereas the greatest vicegerency belongs only to the Perfect Human. And know that Satan too is under the lordship of the reality of Adam, even though he expelled him from the Garden and misguided him through whispering, for [Satan's whisperings] are supplied from the unseen world with loci of manifestation for all the names, just as his Lord supplies all the names. So he is, in reality, the one who misguides himself by himself, so that each of his individual manifestations may attain the perfection appropriate to it, and enter the abode that seeks it, whether Garden or Fire; and were it not for this supplying, he would have no dominion over him. And from this the secret of His saying, exalted, is known: "So do not blame me, but blame yourselves"; and by it the proof was established against them, for their entities (aʿyān) required that. So his misleading of Adam and his expelling him from the spiritual Garden does not detract from his vicegerency and lordship

﴿فما هو خليفة﴾

ضرورة أنّ الخليفة هي المنفّذة لأحكام المستخلف إلى أن ينساق إلى غايتها المراد منها . فلزم من هذه الشرطيّة الأمر الأوّل وهو اشتماله على صورة الحق . كما لزم الثاني من قوله

— of necessity, since the vicegerent is the one who executes the rulings of the one who appointed him vicegerent, until it is driven toward the end intended by it. From this conditional [proposition] the first matter follows necessarily, namely, his encompassing the form of the Real, just as the second follows from his statement:

﴿فما هو خليفة﴾

لامتناع التدبير والتصرف حينئذ. وكذلك لا بد أن يكون نائبا فيه جميع ما تطلبه الرعاي

, since disposal (tadbīr) and disposition (taṣarruf) would then be impossible. Likewise he must necessarily be, within it, deputy for all that the subjects (raʿāyā) require.

﴿وإن لم يكن فيه جميع ما في العالم﴾

Quotes words that differ from our text (wavy underline).

من الأسماء والصفات

— of Names and attributes —

﴿وإن لم يكن فيه جميع ما يطلبه الرعايا التي استخلف عليها﴾

Quotes words that differ from our text (wavy underline).

فما هو خليفة أيضا وحذف التالي اكتفاء بما سبق منه وبيان الشرطيّة واضح

— then he is likewise not a vicegerent. The consequent [clause] is omitted, [the author] being content with what preceded it, and the clarification of the conditional [proposition] is evident.

﴿وإن لم يكن فيه جميع ما تطلبه الرعايا التي استخلف عليها﴾

فليس بخليفة . حذف الجواب للعلم به وإنما وجب أن يكون فيه جميع ما تطلبه الرعایا

—then he is not a vicegerent. The apodosis is omitted because it is known [from context]. And it is necessary that there be in him all that the subjects require

﴿وما تطلبه الرعايا التي استخلف عليها﴾

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يعنى أجزاء العالم المستخلف هو عليها لم يكن خليفة عليهم . إذ ليس حينئذ عنده ما يحتاج إليه الرعايا ويطلبونه منه فلم يمكنه تدبيرهم ، فقوله فليس بخليفة عليهم جواب الشرط الثاني في الحقيقة لكن لما اعترض تعليل الشرط وهو قوله

— that is, the parts of the cosmos over which he was made vicegerent — he would not be a vicegerent over them, since in that case he would not possess what the subjects need and seek from him, and so he could not manage their affairs. His statement "then he is not a vicegerent over them" is, in reality, the apodosis (jawāb) of the second conditional clause; but since the explanation of the [first] condition — namely his statement —

﴿لأن استنادها إليه فلا بد أن يقوم بجميع ما يحتاج إليه﴾

Quotes words that differ from our text (wavy underline).

بينه وبين الجزاء فانجر الكلام إلى توسط شرط آخر وهو قوله وإلا اكتفى بجواب أحدهما عن جواب الآخر لاشتراكهما في الجواب فيكون جواب الأول محذوفا لدلالة جواب الثاني عليه . تقديره وإن لم يكن فيه جميع ما تطلبه الرعايا من الأسماء التي يرب الحق تعالى بها جميع من في العالم من الناس والدواب والأنعام وغيرها فليس بخليفة عليهم ، والاعتراض لبيان أن فيه مطالب جميع أجزاء العالم لأنها مقتضيات الأسماء الإلهية فيطلب ما في خزائن الأسماء من المعاني التي هي كمالاتها والأسماء كلها فيه كما مر فاستندت إليه فلا بد أن يقوم بكل ما يحتاج إليه ويعطيها مطالبها كله ( وإلا ) أي وإن لم يقم بجميع ما يحتاج إليه

— intervened between it and its apodosis, the discourse was drawn out to include the interposition of another condition, namely his statement "otherwise," the apodosis of one of the two being made to suffice for the other, since they share the same apodosis. Thus the apodosis of the first is elided, its sense being indicated by the apodosis of the second — its intended meaning being: "and were not all that the subjects seek, of the Names by which God, exalted is He, nurtures (yurabbī) all who are in the cosmos — humans, beasts, cattle, and others — [present] in him, he would not be a vicegerent over them." This interposed clause serves to clarify that in him lies what all the parts of the cosmos seek, since they are the requirements (muqtaḍayāt) of the divine Names; each part seeks that which lies in the treasuries of the Names — the meanings that are their perfections — and all the Names are present in him, as was mentioned before. Thus their reliance is upon him, and he must necessarily provide all that they need and give them all that they seek — "otherwise," that is, if he does not provide all that they need,

﴿لأنّ استنادها … إليه ، فلا بدّ أن يقوم بجميع ما تحتاج إليه ، وإلَّا فليس بخليفة عليهم﴾

﴿لأن استنادها﴾

تعليل للطلب أي ذلك الطلب إنما يقع منهم، لأن استناد الرعایا في تحصيل حاجاتهم (إليه) لكونه خليفة عليهم

is an explanation of the requiring - that is, that requiring proceeds from them only because the reliance of the subjects in obtaining their needs (is upon him), since he is vicegerent over them,

﴿لأن استنادها﴾

أي استناد الرعاي (إليه) أي إلى آدم لا إلى غيره . فإذا كانت مستندة إليه

—that is, the reliance of the subjects—(upon him)—that is, upon Adam, and not upon another. So since it [i.e., their reliance] is upon him,

﴿لان استنادها اليه﴾

دیدی* پس اکر آدم ظاهر اولمیدی شول حقک صورتی ایله کهانی استخلاف ابتدی واول شئ عالم واجزاء عالمدر* پس آدم خلیفه اولمزدی اگر خلیفه ده رعایانک طلب ایتدیکی شیئک جمیعسی موجود اولمیدی اویله رعایاکه اول انلراوزره استخلاف اولندی* پس اول انلراوزره خلیفه اوازدی* زیرارمایانک حلیفه به استنادی بودرکه خلیفه نک نشئه سی حقایقندن هر برحقیقت احدیت جمعی حیثیتیله برزخدر بحر وجوب حقایقندن برحقیقتک بینیله بحرامکان حقایقندن آنک مظهری اولان حقیقتک بینده کی انک مرشیدر وانک حقیقت وجوبیه سی انک اوزره مستویه در

he said. So, if Adam were not manifest with the form of the Real, who made him vicegerent over that thing, and that thing is the ʿālam (world) and the parts of the world, Adam would not be vicegerent. If everything that the subjects request were not present in the vicegerent, those subjects over whom he was made vicegerent, then he would not be vicegerent over them. For the reliance of the subjects upon the vicegerent is this: each ḥaqīqa (reality) of the realities of the vicegerent's nashʾa (constitution), in respect of the aḥadiyya (unity) of gathering, is a barzakh (isthmus). [It lies] between a reality from the realities of the sea of necessity and the reality that is its maẓhar (locus of manifestation) from the realities of the sea of possibility. It is like its throne, and its reality of necessity is seated upon it.

﴿فلا بد أن يقوم … بجميع ما تحتاج الرعايا إليه وإلا﴾

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أي وإن لم يقم آدم بجميع م تحتاج إليه الرعايا . وإذا كان ذلك في قوة قوله : وإن لم يكن فيه جميع ما تطلبه الرعايا كان كأنه أثر له فاقتصر في الجواز على قوله

- that is, and if Adam does not undertake all that the subjects need. And since this is equivalent in force to his saying, "and if there is not in him all that the subjects require," it is as though it were an effect (athar) of it; so he confined himself, in the apodosis, to his saying:

﴿فلا بد أن يقوم﴾

عليهم (بجميع ما يحتاج إليه وإلا) أي وإن لم يقم بجميع ما يحتاج إليه

on their behalf (all that they need; otherwise)—that is, if he does not undertake all that they need—

﴿فلابدان يقوم بجميع ما يحتاج اليه والافليس بحليفة عليهم﴾

Quotes words that differ from our text (wavy underline).

پس لا بددرکه آدم محتاج الیه اولان شیئک جمیعسی ایله قائم اوله والا انلر اوزره خلیفه دکلدر* یعنی آدم عالمدن هر برشیئک محتاج الیهی اولان شیئله قائم اولمق کرکدر تاکیم آنک صحیحه اوله

So it is necessary that Adam undertake all that is needed; otherwise he is not a vicegerent over them. That is, Adam must undertake what each thing of the ʿālam (world) needs, so that his [vicegerency] may be valid.

﴿فليس بخليفة عليهم﴾

ومن هذا ظهر معنى قوله

From this the meaning of his statement becomes evident, namely,

﴿فليس بخليفة عليهم﴾

ولم يصرح بالجزاء في الأول

- and he did not make the apodosis (jazāʾ) explicit in the first [clause].

﴿فليس بخليفة عليهم﴾

فإذا كان الأمر كذلك

. So since the matter is thus,

﴿فليس بخليفة عليهم﴾

قولی اصلده شرط اولک جوابیدر یعنی وان لم یکن فیه جمیع ما تطلبه الرعایا التی استخلف علیها فلیس بخلیفة علیهم دیمکد ولکن وقتاکم شرط ایله جزاء بیننده شرطک تعلیلی که (لان استنادها الیه فلا بدان یقوم بجمیع ما محتاج الیه (قولیدر توسط ابتدی ایله جمیع اجزاء* اجزاء عالمک احتیاجی اولان شیئد. خلیفه مطالبی اولدیغن بیان ایتمک الجون* پس شرط آخرک توسطی لازم کلدیکه والا قولیدر* پس جواب شرط ثانی به جواب اولدی وجواب اولدن جواب ثانی ایله اکتفا اولندی جوابده اشتراکاری اولدیغندن اوتری* پس جواب اول محذوف اعتبار اولنور جواب ثانی اکادلالت ایتدیکندن اوتری ویاخود (فلیس بخلیفة علیهم (قولی اصلده شرط ثانی به جوابدر* وشرط اولک جوابی محذوفدر بوجوابک قرینه سی دلالتله یعنی اگر خلیفه صورت الهیه ایله ظاهر اولمزسه حتی جمیع صفات ایله عارف اولمز* وجمیع اسماء الهیه نک احکامی وربوبیتیله ظاهر اولوب امری جاری وحکمی نافذ اولمز* پس درجه خلافتدن قاصر اولمغله رعایا اکا اطاعت اتمزلر* واکر صورت عالم ایله ظاهر اولمسه اجزاء عالم اولان رعایاکه انلر اوزره استخلاف اولندی• محتاج اولوب اندن طلب ایتد کاری شیئ انک قتنده حاصل اولمز + پس خلیفه یه انلرک تربیه وتدبیرلری ممکن اولمز* پس بوطریق اوزره دخی انک خلافتی صحیحه اولمز* پس بواجلدن اوتری صورت حقله صورت عالم جمعیتنک احدیتی اولان آدم خلافته مستحق اوادی* زبرا وقتا کم الله تعالی آدمی مطلوب الکل اولان آلاء ونعمانک جمعیسیله مبسوطتین اولان یدینی بیننده جمع ایتدی وحقیقت احدیة جمعیة وجوبیة الهیه حقیقت احدیة جمعیة انسانیة کمالیه عرشی اوزره مستوبه اولدی . وآدم صورت الهیه ایله ظاهر اولدی* پس انک قتنده موجوده اولان خزائنده وانک خزائنی خزائننده مخزونه اولان آلا ونعمایی اعلای ربانی به وعالم اسفل کیانی به ایصال ایتدی* نعمانک روحانی وجسمانیسن وسماوی وارضیسن* پس جمیع حقایق وجوبیه ونسب الهیه وربوبیه تماما مظاهرنده زاهره وجمیع حقایق خلقیه مظهر به دخی روحانیه ومثالیه وطبیعیه اولان مراتب ومناظر ومجالیده ظهور فرقانی وتفصیلی ایله ظاهره اولدی* وحقایق وجو بیه وحقایق خلقیه نک خلیفه ده ظهوری ظهورجمعی واحدی وکمالیدر* مظاهرک کلیسنده بونلردن هر بر یسنک ظهوری کی دکلدر* زبرا بونلرک کلیسی بونارک کلیسنک کلی دکلدر* پس بحر وجوب ایله بحر امکانده برحرف وبرکلمه یوقدر* الا انسان کاملده* افضل واکلدر انسانده خارج اولدیغی حالده اکا مخصوص اولان کمال وفضیلندن* پس انسان نه اکمل اولور دی اگر قدرن بیلوب طورندن تعدی ایتمه وحقیقت اعتدال مرکزیتنده ملازمت ادوب جمع وکمالده حقیقت اطلاق ایله متحقق اولسه (ف)

His words "he is not a vicegerent over them" are originally the apodosis of the first condition. That is, it means: "and if there were not in him all that the subjects over whom he was made vicegerent request, he would not be a vicegerent over them." But the justification of the condition intervened between the condition and the apodosis, namely his words "because their reliance is upon him, so he must undertake all that is needed." [It did so] to explain that the vicegerent is sought for what all the parts of the ʿālam (world) need. So the intervention of another condition became necessary, namely his words "otherwise." So the apodosis became an apodosis to the second condition. The second apodosis was deemed sufficient in place of the first, because they share in the apodosis. So the first apodosis is regarded as omitted, because the second apodosis indicates it. Or else, his words "he is not a vicegerent over them" are originally the apodosis to the second condition, and the apodosis of the first condition is omitted, as indicated by the context of this apodosis. That is: if the vicegerent is not manifest with the divine form, he will not know [the Real] by all the attributes. Nor, being manifest with the rulings and lordship of all the divine names, will his command run and his judgment be effective. So, falling short of the degree of vicegerency, the subjects will not obey him. And if he were not manifest with the form of the world, then the subjects, who are the parts of the world over whom he was made vicegerent, would be in need, and what they request from him would not be available with him. So their nurture and governance would not be possible for the vicegerent. So in this way too his vicegerency would not be valid. For this reason Adam, who is the aḥadiyya (unity) of the all-comprehensiveness of the form of the Real and the form of the world, became deserving of vicegerency. For God the Exalted gathered Adam between His two hands, which are outspread with all the bounties and graces sought by all. The reality of the necessary, divine unity of all-comprehensiveness became seated upon the throne of the reality of the perfect, human unity of all-comprehensiveness. And Adam became manifest with the divine form. So he conveyed the bounties and graces stored in the treasuries present with him, whose treasuries are stored within His treasuries, to the lordly upper [world] and to the lower engendered world: the spiritual and the bodily of the graces, and the heavenly and the earthly. So all the realities of necessity and the divine and lordly relations became fully manifest in his maẓāhir (loci of manifestation). All the created realities also became manifest, with a discriminating and differentiated ẓuhūr (manifestation), in the spiritual, imaginal and natural levels, vantage points and majālī (places of disclosure) of the locus. The manifestation of the realities of necessity and the created realities in the vicegerent is a gathered, unified and perfect manifestation. It is not like the manifestation of each one of them in all the loci. For the whole of these is not the whole of the whole of these. So there is not a letter or a word in the sea of necessity and the sea of possibility except in the insān kāmil (perfect human). [There] it is more excellent and more perfect than the perfection and excellence specific to it while it is outside the human. So how perfect the human would be, if he knew his worth and did not transgress his bound, and kept to the centrality of the reality of equilibrium, and was realized with the reality of nondelimitation in gathering and perfection! […]