الباب السادس والثلاثون في التوراة
On the Torah (al-Tawrāt)
editorial & collation note
Two-witness collated as part of the prior-Books arc (Bāb 34-40), staged 2026-06-03. The digital witness carried heavy navigation chrome above the chapter (a site header, menus, and a copyright block) and a footer block below it; both stripped, only al-Jīlī's genuine chapter (title-line through the closing formula 'wa-llāhu yaqūlu l-ḥaqqa wa-huwa yahdī l-sabīl') is rendered. No lossy drop. Several OCR garbles in the witness (e.g. §63, §93) noted and rendered to best sense.
أنزل الله تعالى التوراة على موسى في تسعة ألواح وأمره أن يبلغ سبعة منها ويترك لوحين، لأن العقول لا تكاد تقبل ما في ذينك اللوحين، فلو أبرزهما موسى
God (exalted is He) sent down the Torah upon Moses in nine tablets, and commanded him to convey seven of them and to leave two tablets -- because the intellects can scarcely accept what is in those two tablets; for had Moses brought the two of them forth,
انتقض عليه ما يطلبه وكان لا يؤمن به رجل واحد، فهما مخصوصان موسى عليه السلام دون غيره من أهل ذلك الزمان.
what he sought would have been undone for him, and not a single man would have believed in him. So the two of them are particular to Moses (upon him be peace), to the exclusion of the rest of the people of that time.
وكانت الألواح التي أمر بتبليغها فيها علوم الأولين والآخرين، إلا علم محمد صلى الله عليه وسلم، وعلم إبراهيم، وعلم عيسى، عليهما الصلاة والسلام، وعلم ورثة محمد صلى الله عليه وسلم.
And the tablets he was commanded to convey contained the sciences of the first and the last -- except the science of Muhammad (may God bless him and grant him peace), the science of Abraham, the science of Jesus (upon them both be blessing and peace), and the science of the heirs of Muhammad (may God bless him and grant him peace).
فإنه لم تتضمنه التوراة، خصوصية لمحمد صلى الله عليه وسلم وورثته، وإكراما لإبراهيم وعيسى عليهما السلام.
For the Torah did not contain it -- as a distinction for Muhammad (may God bless him and grant him peace) and his heirs, and as an honoring of Abraham and Jesus (upon them be peace).
وكانت الألواح من حجر المرمر، أعني الألواح السبعة التي أمر بتبليغها موسى، بخلاف اللوحين فإنهما كانا من نوره.
And the tablets were of marble stone -- I mean the seven tablets Moses was commanded to convey -- unlike the two [withheld] tablets, for they were of His light.
ولهذا قست قلوبهم لأن الألواح من الحجارة، وجميع ما تضمنته الألواح مشتمل على سبعة أنواع من المقتضيات الإلهية على عدد الألواح:
And for this reason their hearts hardened, because the tablets were of stone. And all that the tablets contained comprises seven kinds of the divine requisites, according to the number of the tablets:
فاللوح الأول: النور.
The first tablet: light.
واللوح الثاني: الهدى.
The second tablet: guidance.
قال الله تعالى: إنا أنزلنا التوراة فيها هدى ونور يحكم بها النبيون.
God (exalted is He) said: "Truly We sent down the Torah, in which is guidance and light; by it the prophets ... judge" (5:44, al-Māʾida).
واللوح الثالث: الحكمة.
The third tablet: wisdom.
واللوح الرابع: القوى.
The fourth tablet: the powers (al-quwā).
واللوح الخامس: الحكم.
The fifth tablet: the rulings (al-ḥukm).
واللوح السادس: العبودية.
The sixth tablet: servanthood (al-ʿubūdiyya).
واللوح السابع: وضوح طريق السعادة من طريق الشقاوة وتبيين ما هو الأولى.
The seventh tablet: the clarifying of the path of felicity from the path of wretchedness, and the elucidation of what is most fitting.
فهذه سبعة ألواح أمر موسى عليه السلام بتبليغها.
So these are seven tablets that Moses (upon him be peace) was commanded to convey.
وأما اللوحان المخصوصان بموسى:
As for the two tablets particular to Moses:
فاللوح الأول: لوح الربوبية.
The first tablet: the tablet of Lordship (al-rubūbiyya).
واللوح الثاني: لوح القدرة.
The second tablet: the tablet of Power (al-qudra).
ولهذا لم يكمل أحد من قوم موسى لأنه لم يؤمر بإبراز التسعة ألواح.
And for this reason no one of Moses's people attained perfection, because he was not commanded to bring forth the nine tablets.
فلم يكمل أحد من قومه بعده ولم يرثه أحد من قومه.
So no one of his people attained perfection after him, and no one of his people inherited from him.
بخلاف محمد صلى الله عليه وسلم فإنه ما ترك شيئا إلا وبلغه إلينا.
Unlike Muhammad (may God bless him and grant him peace), for he left nothing without conveying it to us.
قال الله تعالى: ما فرطنا في الكتاب من شيء.
God (exalted is He) said: "We have neglected nothing in the Book" (6:38, al-Anʿām).
وقال تعالى: وكل شيء فصلناه تفصيلا.
And He (exalted is He) said: "And everything We have laid out in detail" (17:12, al-Isrāʾ).
ولهذا كانت ملته خير الملل، ونسخ بدينه جميع الأديان، لأنه أتى بجميع ما أتوا به وزاد عليهم ما لم يأتوا به، فنسخت أديانهم لنقصها، وشهر دينه بكماله.
And for this reason his community was the best of communities, and by his religion he abrogated all religions -- because he brought all that they brought and added to them what they did not bring; so their religions were abrogated for their deficiency, and his religion was made manifest for its perfection.
قال الله تعالى: اليوم أكملت لكم دينكم وأتممت عليكم نعمتي.
God (exalted is He) said: "This day I have perfected for you your religion and completed My favor upon you" (5:3, al-Māʾida).
ولم ينزل هذه الآية على نبي غير محمد صلى الله عليه وسلم، ولو نزلت على أحد لكان هو خاتم النبيين.
And this verse was not sent down upon any prophet other than Muhammad (may God bless him and grant him peace); and had it been sent down upon anyone, he would have been the Seal of the Prophets.
وما صح ذلك إلا لمحمد عليه السلام، فنزلت عليه فكان خاتم النبيين، لأنه لم يدع حكمة ولا هدى ولا علما ولا سرا إلا وقد نبه عليه وأشار إليه.
And that was not valid except for Muhammad (upon him be peace), so it was sent down upon him and he was the Seal of the Prophets -- for he left no wisdom, no guidance, no knowledge, and no secret without alerting to it and pointing to it,
على قدر ما يليق بالنبيين لذلك السر، إما تصريحا وإما تلويحا وإما إشارة وإما كناية وإما استعارة، وإما محكما وإما مفسرا وإما مؤولا وإما متشابها، إلى غير ذلك من أنواع كمال البيان.
to the measure befitting the prophets for that secret -- whether by plain declaration, by intimation, by allusion, by metonymy, or by metaphor; whether as decisive [text], as explicated, as construed, or as ambiguous -- and others of the kinds of the perfection of exposition.
فلم يبق لغيره مدخلا، فاستقل بالأمر وختم النبوة، لأنه ما ترك شيئا يحتاج إليه إلا وقد جاء به.
So he left no entryway for another; he took sole charge of the matter and sealed prophethood -- because he left nothing that is needed without having brought it.
فلا يجد الذي يأتي بعده من الكمل شيئا مما ينبغي أن ينبه عليه إلا وقد فعل صلى الله عليه وسلم ذلك، فيتبعه هذا الكامل كما نبه عليه ويصير تابعا.
So the one who comes after him, of the perfected ones, finds nothing that ought to be alerted to without his having already (may God bless him and grant him peace) done so; so this perfected one follows him, just as he alerted to it, and becomes a follower.
فانقطع حكم نبوة التشريع بعده، وكان محمد صلى الله عليه وسلم خاتم النبيين، لأنه جاء بالكمال ولم يجئ أحد بذلك.
So the rule of legislative prophethood was cut off after him, and Muhammad (may God bless him and grant him peace) was the Seal of the Prophets -- because he brought the perfection, and no one [else] brought that.
فلو أمر موسى عليه السلام بإبلاغ اللوحين المختصين به لما كان يبعث عيسى من بعده.
So had Moses (upon him be peace) been commanded to convey the two tablets particular to him, Jesus would not have been sent after him.
لأن عيسى صلى الله عليه وسلم بلغ سر ذينك اللوحين إلى قومه، ولهذا من أول قدم ظهر عيسى بالقدرة والربوبية، وهو كلامه في المهد وإبراؤ الأكمه والأبرص وأحيا الموتى ونسخ دين موسى.
Because Jesus (upon him be peace) conveyed the secret of those two tablets to his people; and for this reason, from the first step, Jesus appeared with power and lordship -- that is, his speaking in the cradle, his healing of the blind-born and the leper, and his reviving of the dead -- and he abrogated the religion of Moses.
لأنه أتى بما لم يأت به موسى، لكنه لما أظهر أحكام ذلك ضل قومه من بعده فعبدوه.
Because he brought what Moses did not bring; but when he manifested the rulings of that, his people went astray after him and worshipped him.
وقالوا: إنه ثالث ثلاثة، وهو الأب والأم والابن، وسموا ذلك بالأقانيم الثلاثة، وافترق قومه على ذلك.
And they said that he was the third of three -- namely the Father, the Mother, and the Son -- and they named that the Three Hypostases (al-aqānīm al-thalātha); and his people split into factions over that.
فمنهم من قال إنه ابن الله، وهؤلاء المسمون بالملكانية من قومه.
Some of them said he is the Son of God -- and these are the ones named the Malkāniyya among his people.
ومنهم من قال إنه الله نزل وأخذ ابن آدم وعاد، يعني تصور بصورة آدم ثم رجع إلى تعاليه، وهؤلاء هم المسمون باليعاقبة في قوم عيسى.
And some of them said that God descended and took on the son of Adam and returned -- meaning, He took form in the form of Adam and then returned to His transcendence -- and these are the ones named the Yaʿāqiba among the people of Jesus.
ومنهم من قال إن الله في نفسه عبارة عن ثلاثة: عن أب وهو الروح القدس، وأم وهي مريم، وابن وهو عيسى عليه السلام، فضل قوم عيسى.
And some of them said that God in Himself is an expression for three: a Father, who is the Holy Spirit; a Mother, who is Mary; and a Son, who is Jesus (upon him be peace) -- so the people of Jesus went astray.
لأن جميع ما اعتقدوه لم يكن مما جاء به عيسى.
Because all that they believed was not from what Jesus brought.
لأن مفهومهم لظاهر أمرهم أداهم إلى ما صاروا عليه.
Because their understanding of the outward of their affair led them to what they came to hold.
ولهذا لما سأل الله عيسى فقال له: أأنت قلت للناس اتخذوني وأمي إلهين من دون الله؟
And for this reason, when God questioned Jesus, saying to him: "Was it you who said to the people: take me and my mother as two gods apart from God?" (5:116, al-Māʾida),
قال: سبحانك.
He said: "Glory be to You" (5:116).
قدم التنزيه في هذا التشبيه: ما يكون لي أن أقول ما ليس لي بحق.
He put the transcendence (tanzīh) first in this likening: "It is not for me to say what I have no right to" (5:116).
يعني كيف أنسب المغايرة بيني وبينك فأقول لهم اعبدوني من دون الله، وأنت عين حقيقتي وذاتي وأنا عين حقيقتك وذاتك، فلا مغايرة بيني وبينك.
Meaning: how should I ascribe otherness between me and You, and say to them, "worship me apart from God," when You are the very reality of me and my essence, and I am the very reality of You and Your essence -- so there is no otherness between me and You?
فنزه عيسى نفسه عما اعتقده قومه، لأنهم اعتقدوا مطلق التشبيه فقط بغير التنزيه.
So Jesus declared himself transcendent above what his people believed -- because they believed in absolute likening (tashbīh) alone, without transcendence (tanzīh).
وليس هذا بحق الله.
And this is not the truth concerning God.
ثم قال: إن كنت قلته، يعني من نسبة الحقيقة العيسوية أنها الله، فقد علمته.
Then he said: "If I had said it" -- meaning, of the ascribing to the Jesus-reality that it is God -- "then You would have known it" (5:116).
يعني أني لم أقله إلا على الجمع بين التنزيه والتشبيه وظهور الواحد في الكثرة، لكنهم ضلوا بمفهومهم ولم يكن مفهومهم مرادي: تعلم ما في نفسي.
Meaning: I said it only upon the joining of transcendence and likening, and the appearing of the One in the many; but they went astray by their understanding, and their understanding was not my intent: "You know what is in my self" (5:116).
يعني هل كان ما اعتقدوه مرادي فيما بلغت إليه من ظهور الحقيقة الإلهية، أم كان مرادي بخلاف ذلك: ولا أعلم ما في نفسك، يعني بلغت ذلك إليهم.
Meaning: was what they believed my intent in what I conveyed to them of the appearing of the divine Reality, or was my intent contrary to that? "And I do not know what is in Your self" (5:116) -- meaning: I conveyed that to them,
ولا أعلم ما في نفسك من أن تضلهم عن الهدى، فلو كنت أعلم ذلك لما بلغت إليهم شيئا مما يضلهم، وإنك أنت علام الغيوب وأنا لا أعلم الغيوب.
and I do not know what is in Your self -- that You would lead them astray from the guidance; for had I known that, I would not have conveyed to them anything that leads them astray. "And truly You are the Knower of the unseen things" (5:116), and I do not know the unseen things.
فاعذرني: ما قلت لهم إلا ما أمرتني به.
So excuse me: "I said to them only what You commanded me" (5:117, al-Māʾida),
مما وجدتك في نفسي، فبلغت الأمر ونصحتهم ليجدوا إليك في أنفسهم سبيلا، فأظهرت لهم الحقيقة الإلهية في ذلك ليظهر ما في أنفسهم، وما كان قولي لهم إلا: أن اعبدوا الله ربي وربكم.
of what I found of You in my self; so I conveyed the command and counseled them, that they might find a way to You within themselves. So I made the divine Reality manifest to them in that, that what is in their selves might appear; and my saying to them was nothing but: "Worship God, my Lord and your Lord."
ولم أخصص نفسي بالحقيقة الإلهية، بل أطلقت ذلك في جميعهم، فأعلمتهم بأنه كما أنك ربي بمعنى الحقيقة، أنت ربي بمعنى حقيقتهم.
And I did not single myself out with the divine Reality; rather, I left it unrestricted among all of them, and informed them that, just as You are my Lord in the sense of the [shared] Reality, You are my Lord in the sense of their reality [too].
وكان العلم الذي جاء به عيسى زيادة على ما في التوراة هو سر الربوبية والقدرة، فأظهره ولهذا كفر قومه، لأن إفشاء سر الربوبية كفر.
And the knowledge that Jesus brought, beyond what is in the Torah, was the secret of Lordship and Power; he manifested it, and for this reason his people fell into unbelief -- because the divulging of the secret of Lordship is unbelief.
فلو ستر عيسى هذا العلم وبلغه إلى قومه في قشور وعبارات وسطور إشارات كما فعله نبينا لكان قومه لم يضلوا من بعده.
So had Jesus veiled this knowledge and conveyed it to his people in husks, expressions, and lines of allusion -- as our Prophet did -- his people would not have gone astray after him.
ولما كان يحتاج في كمال الدين من بعد ذلك علم الألوهية والذات اللذين جاء بهما النبي صلى الله عليه وسلم في الفرقان والقرآن، وقد سبق الحديث عليهما من حيث الذات والصفات.
And the perfection of religion thereafter required the knowledge of divinity and the Essence, which the Prophet (may God bless him and grant him peace) brought in the Furqān and the Qurʾān -- and the discourse upon them, with respect to the Essence and the Attributes, has [already] preceded.
وقد جمع الله له ذلك في آية واحدة وهي: ليس كمثله شيء وهو السميع البصير.
And God gathered that for him in a single verse, which is: "There is nothing like Him, and He is the All-Hearing, the All-Seeing" (42:11, al-Shūrā).
فليس كمثله شيء مما يتعلق بالذات، وهو السميع البصير مما يتعلق بالصفات، ولو بلغ موسى ما بلغه عيسى إلى قومه لكان قومه يتهمونه في قتل فرعون.
So "there is nothing like Him" is of what pertains to the Essence, and "He is the All-Hearing, the All-Seeing" is of what pertains to the Attributes. And had Moses conveyed to his people what Jesus conveyed, his people would have accused him regarding the killing of Pharaoh.
فإنه قال: أنا ربكم الأعلى.
For he [Pharaoh] said: "I am your lord, the most high" (79:24, al-Nāziʿāt).
وما يعطي إفشاء سر الربوبية إلا ما ادعاه فرعون، لكنه لما لم يكن ذلك لفرعون بطريق التحقيق قاتله موسى وانتصر عليه.
And the divulging of the secret of Lordship yields nothing but what Pharaoh claimed; but since that did not belong to Pharaoh by way of [true] realization, Moses fought him and triumphed over him.
فلو أظهر موسى شيئا من علم الربوبية في التوراة لكفر به قومه واتهموه في مقاتلة فرعون.
So had Moses manifested anything of the knowledge of Lordship in the Torah, his people would have disbelieved in him and accused him regarding the fighting of Pharaoh.
فأمره الله أن يكتم ذلك كما أمر نبينا محمدا عليه السلام بكتم أشياء مما لا يسعه غيره، للحديث المروي عنه أنه قال: أوتيت ليلة أسري بي ثلاثة علوم، فعلم أخذ علي في كتمه، وعلم خيرت في تبليغه، وعلم أمرت بتبليغه.
So God commanded him to conceal that -- as He commanded our Prophet Muhammad (upon him be peace) to conceal certain things that none but he could contain -- on account of the hadith related from him, that he said: "On the night I was made to journey, I was given three [kinds of] knowledge: a knowledge I was bound to conceal, a knowledge I was given the choice to convey, and a knowledge I was commanded to convey."
فالعلم الذي أمر بتبليغه هو علم الشرائع، والعلم الذي خير في تبليغه هو علم الحقائق، والعلم الذي أخذ عليه في كتمه هو الأسرار الإلهية.
So the knowledge he was commanded to convey is the knowledge of the sacred laws (al-sharāʾiʿ); the knowledge he was given the choice to convey is the knowledge of the realities (al-ḥaqāʾiq); and the knowledge he was bound to conceal is the divine secrets (al-asrār al-ilāhiyya).
ولقد أودع الله جميع ذلك في القرآن، فالذي أمر بتبليغه ظاهر، والذي خير في تبليغه باطن.
And God deposited all of that in the Qurʾān: that which he was commanded to convey is outward (ẓāhir), and that which he was given the choice to convey is inward (bāṭin).
لقوله: سنريهم آياتنا في الآفاق وفي أنفسهم حتى يتبين لهم أنه الحق.
By His saying: "We shall show them Our signs upon the horizons and within themselves, until it becomes clear to them that it is the truth" (41:53, Fuṣṣilat).
وقوله: وما خلقنا السموات والأرض وما بينهما إلا بالحق.
And His saying: "And We did not create the heavens and the earth and what is between them save in truth" (15:85, al-Ḥijr).
وقوله: وسخر لكم ما في السموات وما في الأرض جميعا منه.
And His saying: "And He has made subservient to you what is in the heavens and what is in the earth, all of it, from Him" (45:13, al-Jāthiya).
وقوله: ونفخت فيه من روحي.
And His saying: "And I breathed into him of My spirit" (15:29, al-Ḥijr; also Ṣād 38:72).
فإن جميع ذلك له وجه يدل على الحقائق، ووجه يتعلق بالشرائع،
For all of that has an aspect that indicates the realities and an aspect that pertains to the sacred laws,
فهو كالتحيز، فمن كان فهمه إلهيا فقد بلغ ذلك.
so it is like a partitioning: whoever's understanding is divine has attained that,
ومن لم يكن فهمه ذلك الفهم وكان ممن لو فوجئ بالحقائق أنكرها،
and whoever's understanding is not that understanding, and is of such [a kind] that, were he confronted with the realities, he would deny them --
فإنه ما بلغ إليه ذلك لئلا يؤدي ذلك إلى ضلالته وشقاوته.
to him that was not conveyed, lest it lead to his going astray and his wretchedness.
والعلم الذي أخذ عليه في كتمه فإنه مودع في القرآن بطريق التأويل لغموض الكتم، فلا يعلم ذلك إلا من أشرف على نفس العلم أولا، وبطريق الكشف الإلهي، ثم سمع القرآن بعد ذلك.
And the knowledge he was bound to conceal -- it is deposited in the Qurʾān by way of [hidden] interpretation (taʾwīl), on account of the obscurity of the concealment; so none knows it except one who has first looked upon the very knowledge, by way of divine unveiling (kashf), and then heard the Qurʾān thereafter.
فإنه يعلم المحل الذي أودع الله فيه شيئا من العلم المأخوذ على النبي صلى الله عليه وسلم في كتمه، وإليه الإشارة بقوله تعالى: وما يعلم تأويله إلا الله.
For he knows the locus in which God deposited something of the knowledge the Prophet (may God bless him and grant him peace) was bound to conceal; and to it is the pointing in His saying (exalted is He): "And none knows its interpretation except God" (3:7, Āl ʿImrān),
على قراءة من وقف هنا، فالذي يطلع على تأويله في نفسه هو المسمى بالله فافهم.
according to the reading of one who stops here [at the word 'God' in the verse]: so the one who comes to know its interpretation within himself is the one named "God." So understand.
جال بنا جواد البيان في مضمار التبيان إلى أن أبدى ما لم يخطر إظهاره أبدا، فلنرجع إلى ما كنا بسبيله من الحديث على التوراة.
The steed of exposition has coursed with us in the racecourse of clarification until it disclosed what its disclosure had never [before] occurred to [anyone]; so let us return to what we were about, of the discourse upon the Torah.
اعلم أن التوراة عبارة عن تجليات الأسماء الصفاتية، وذلك ظهور الحق سبحانه وتعالى في المظاهر الحقية:
Know that the Torah is an expression for the self-disclosures of the Names of the Attributes; and that is the appearing of the Real (glory be to Him, exalted is He) in the [created] loci of manifestation of the Real:
فإن الحق تعالى نصب الأسماء أدلة على صفاته، وجعل الصفات دليلا على ذاته في مظاهره وظهوره في خلقه بواسطة الأسماء والصفات.
For the Real (exalted is He) set up the Names as proofs of His Attributes, and made the Attributes a proof of His Essence -- in His loci of manifestation, and His appearing in His creation by means of the Names and the Attributes.
ولا سبيل إلى غير ذلك لأن الخلق فطروا على السذاجة.
And there is no way to other than that, because the creation was originated upon plainness [a blank simplicity].
فهو خال عن جميع المعاني الإلهية.
So it is void of all the divine meanings,
لكنه كالثوب الأبيض ينتقش فيه ما يقابله به.
but it is like the white garment: there is imprinted upon it whatever it is set facing.
فتسمى الحق بهذه الأسماء لتكون أدلة للخلق على صفاته.
So the Real named Himself by these Names, that they might be proofs for the creation of His Attributes.
فعرفت الخلق بها صفات الحق.
So the creation came to know thereby the Attributes of the Real.
ثم اهتدى إليه أهل الحق فكانوا لتلك الأسماء كالمرآة.
Then the People of the Real found their way to Him, and they became, for those Names, like a mirror.
فظهرت الأسماء فيهم والصفات، فشاهدوا أنفسهم بما انتقش فيهم من الأسماء الذاتية والصفات الإلهية.
So the Names and the Attributes appeared in them, and they witnessed themselves by what was imprinted in them of the essential Names and the divine Attributes.
فإذا ذكروا الله تعالى كانوا هم المذكورين بهذا الاسم، فهذا المعنى توراة.
So when they made remembrance of God (exalted is He), they were the ones remembered by this Name. So this meaning is "Torah."
والتورية في اللغة:
And "tawriya" (allusive double-meaning), in the language, is:
حمل المعنى على أبعد المفهومين، فتصريح الحق عند العامة الخيال الاعتقادي وليس لهم غير ذلك.
the carrying of the meaning upon the more remote of two senses. So the [plain] declaration of the Real, with the common folk, is the belief-imagination, and they have nothing other than that.
والحق عند العارفين حقيقة ذواتهم، فهم المراد به، هذا اللسان هو لسان الإشارة في التوراة.
And the Real, with the gnostics (al-ʿārifīn), is the reality of their own essences; they are what is intended by it. This tongue is the tongue of allusion in the Torah.
أما ما تضمنه السبعة ألواح التي أنزلت على موسى:
As for what the seven tablets sent down upon Moses contained:
فأما اللوح الأول:
As for the first tablet:
فلوح النور، اعلم أنه لا يشترط أن لا يكون في اللوح من العلوم إلا ذلك النوع الذي يسمى اللوح به،
[it is] the tablet of light. Know that it is not a condition that there be in the tablet, of the sciences, only that kind by which the tablet is named;
بل يكون فيه وغيره مما في باقي الألواح، لكن لما غلب حكم علم على لوح سمي ذلك اللوح به.
rather, there is in it [that] and other than it, of what is in the remaining tablets; but since the rule of one science predominated over a tablet, that tablet was named by it.
كما أن سور القرآن كذلك، كلما غلب عليها أمر كانت السورة مسماة بذلك الأمر وهي تتضمن
Just as the sūras of the Qurʾān are likewise: whenever a matter predominates over one, the sūra is named by that matter, while it contains
تعليمه ذلك وغيره.
its teaching of that and of other [than it].
فلوح النور فيه وصف الحق بالواحدية والأفراد على سبيل التنزيه المطلق.
So in the tablet of light is the describing of the Real by unicity (al-wāḥidiyya) and singularity, by way of absolute transcendence (tanzīh).
وحكم ما للحق تعالى مما يتميز به عن الخلق.
And the ruling of what belongs to the Real (exalted is He) of that by which He is distinguished from the creation.
وفيه ذكر ربوبية الحق والقدرة التي للحق مع جميع أسمائه الحسنى وصفاته العلا،
And in it is the mention of the Lordship of the Real and the Power that belongs to the Real, together with all His Beautiful Names and His Lofty Attributes,
كل ذلك على ما هو للحق بطريق التعالي والتنزيه مما استحقه في اللوح المسمى بلوح النور.
all of that according to what belongs to the Real by way of loftiness and transcendence, of what He merited in the tablet named the tablet of light.
وأما اللوح الثاني:
As for the second tablet:
وهو لوح الهدى، ففيه الإخبارات الإلهية لنفسه، فهذه العلوم الذوقية.
it is the tablet of guidance; in it are the divine informings [of God] about Himself -- these are the experiential sciences (al-ʿulūm al-dhawqiyya).
وذلك صورة النور الإلهامي في قلوب المؤمنين، فإن الهدى في نفسه سر وجودي إلهامي يفجأ عباد الله.
And that is the form of the inspirational light in the hearts of the believers; for guidance is, in itself, an existential, inspirational secret that comes upon the servants of God suddenly.
وذلك نور الجذب الإلهي الذي يترقى فيه العارف إلى المناظر العلية على الطريق الإلهي، يعني على صراط الله، وذلك عبارة عن كيفية رجوع النور الإلهي المنزل في الهيكل الإنساني إلى محله ومكانه.
And that is the light of the divine attraction (al-jadhb), by which the gnostic ascends to the lofty vistas upon the divine path -- that is, upon the path of God; and that is an expression for the manner of the return of the divine light, sent down into the human frame, to its locus and its place.
فالهدى عبارة عما يجده صاحب ذلك النور من أحدية الطريق إلى المكانة الزلفى والمستوى الأزهى حيث لا حيث.
So guidance is an expression for what the possessor of that light finds, of the oneness of the path to the station of nearness and the most radiant level -- where there is no "where."
وفي هذا اللوح علم الكشف عن أحوال الملل وأخبار من كان قبلهم وبعدهم،
And in this tablet is the knowledge of the unveiling of the conditions of the religious communities, and the reports of those who were before them and after them,
وعلم الملكوت وهو عالم الأرواح، وعلم الجبروت وهو العالم الحاكم على عالم الأرواح وذلك حضرة القدس.
and the knowledge of the Malakūt (Sovereignty), which is the world of spirits; and the knowledge of the Jabarūt (Omnipotence), which is the world that governs the world of spirits -- and that is the Presence of Holiness.
ومن جملة ما في هذا اللوح علم البرزخ، وذكر القيامة والساعة والميزان والحساب والجنة والنار.
And among what is in this tablet is the knowledge of the Barzakh, and the mention of the Resurrection, the Hour, the Balance, the Reckoning, the Garden, and the Fire.
ومن جملة ما في هذا اللوح أخبار جمع من الملائكة.
And among what is in this tablet are the reports of a host of the angels.
ومن جملة ما في هذا اللوح علم الأسرار المودعة في الأشكال وأمثال ذلك، حتى فعلت بنو إسرائيل بمعرفة تلك الأسرار ما فعلته وأظهرت بذلك من الكرامات ما أظهرته.
And among what is in this tablet is the knowledge of the secrets deposited in figures and the like -- such that the Children of Israel did, by the knowledge of those secrets, what they did, and manifested thereby of the marvels (karāmāt) what they manifested.
اللوح الثالث:
The third tablet:
وأما لوح الحكمة ففيه معرفة كيفية السلوك العلمي بطريق التجلي والذوق في الحظائر القدسية الإلهية، من خلع النعلين وتراقي الطور ومكالمة الشجرة ورؤيا النار في الليل المظلم، فإنها كلها أسرار إلهيات.
As for the tablet of wisdom: in it is the knowledge of the manner of the scientific wayfaring, by way of self-disclosure (tajallī) and tasting (dhawq), in the holy divine enclosures -- such as the doffing of the two sandals, the ascendings of the Mount (al-Ṭūr), the speaking of the Tree, and the vision of the fire in the dark night; for they are all divine secrets.
فهذا اللوح أصل علم تنزل الروحانيات بطريق التسخير وأمثال ذلك.
So this tablet is the root of the knowledge of the descent of spiritual beings by way of subjugation (taskhīr) and the like.
ومن جملة ما في هذا اللوح علم يشتمل على جميع هذه الأنواع من الحكمة الإلهية. ومن جملة هذا اللوح أصل علم الفلك والهيئة والحساب وعلم خواص الأشجار والأحجار وأمثال ذلك.
And among what is in this tablet is a science comprising all these kinds of divine wisdom. And among [the contents] of this tablet is the root of the science of astronomy, cosmography, and calculation, and the science of the properties of trees and stones and the like.
وكل من أتقن من بني إسرائيل علم هذا اللوح صار راهبا، والراهب في لغتهم هو المتأله التارك لدنياه الراغب في مولاه.
And everyone of the Children of Israel who mastered the knowledge of this tablet became a "rāhib" (devotee-ascetic); and the rāhib, in their language, is the one devoted to God, who abandons his world and desires his Master.
وأما اللوح الرابع:
As for the fourth tablet:
فهو لوح القوى، في علم التنزيلات الحكمية وفي القوى البشرية.
it is the tablet of the powers (al-quwā), [bearing] upon the science of the wise sendings-down and upon the human powers.
وهذا علم الأذواق، من حصله من بني إسرائيل كان حبرا،
And this is the science of the tastings; whoever of the Children of Israel attained it was a "ḥibr" (sage-scholar),
وهو على مرتبة ورثة موسى.
and he is at the rank of the heirs of Moses.
وهذا اللوح أكثره رموز وأمثال وإشارات نصبها الحق تعالى في التوراة
And the most of this tablet is symbols, similitudes, and allusions that the Real (exalted is He) set up in the Torah,
لتنصب الحكمة الإلهية في القوى البشرية.
to install the divine wisdom in the human powers.
وقد نبه على ذلك في قوله ليحيى: يا يحيى خذ الكتاب بقوة وآتيناه الحكم صبيا.
And He alerted to that in His saying to John [the Baptist]: "O John, take the Book with strength" -- "and We gave him judgment as a child" (19:12, Maryam).
فهذا الأخذ بالقوة لا يكون إلا لمن علم الحكمة واهتدى إلى النور الإلهي،
So this taking with strength is only for one who has known the wisdom and been guided to the divine light,
ثم أفرغ ذلك في قواه على حسب ما اقتضاه علمه من الحكمة الإلهية، وهذا أمر ذوقي لا يفهمه إلا من حصل فيه، فهو للخواص لا للعوام.
and then poured that into his powers, according to what his knowledge of the divine wisdom required. And this is an experiential matter that none understands except one who has attained it; so it is for the elect, not for the common folk.
ومن جملة ما في هذا اللوح علم السيمياء وكيفية السحر العالي وهو الذي يشبه الكرامات.
And among what is in this tablet is the science of sīmiyāʾ (talismanic letter-craft) and the manner of the "high magic," which is that which resembles the marvels (karāmāt).
وقولي السحر العالي لأنه بلا أدوية ولا عمل ولا تلفظ بشيء، بل بمجرد قوى سحرية في الإنسان تجري الأمور على حسب ما اقتضاه الساحر.
And I say "the high magic" because it is without drugs, without operation, and without uttering anything -- rather, by mere magical powers in the human, the matters run according to what the magician requires.
فتبرز الصور التي لا تمكن إلا في الخيال محسوسة مشهودة في الحس.
So the forms that are possible only in the imagination come forth, sensed and witnessed in sense-perception.
وقد يدخل بصر الناظرين إلى خيال نفسه فيصور ما يشاء فيرونه بأبصارهم ولكن في خياله ويظنون أنه في عالم الحس.
And he may draw the sight of the onlookers into his own imagination, and then form what he wills, so that they see it with their eyes -- but [it is] in his imagination -- and they suppose that it is in the world of sense.
ولقد وقعت على ذلك في طريق التوحيد، فكنت لو شئت أتصور بأي صورة في الوجود تصورت بها، ولو أردت أي فعل فعلت.
And I myself came upon that on the path of [realizing] divine oneness: were I to wish, I would take form in any form in existence, taking form in it; and were I to will any act, I would do it.
ولكن علمت أنه مهلك فتركته، ففتح الله علي بالقدر المصون الذي جعله بين الكاف والنون.
But I knew that it is destructive, so I abandoned it; and God opened upon me with the guarded measure that He placed between the Kāf and the Nūn [of "Be!"].
وأما اللوح الخامس:
As for the fifth tablet:
فهو لوح الحكم، فيه علم الأوامر والنواهي.
it is the tablet of the rulings (al-ḥukm); in it is the knowledge of the commands and the prohibitions,
وهي التي فرضها الله على بني إسرائيل وحرم عليهم ما شاء أن يحرمه.
which are those that God imposed upon the Children of Israel; and He forbade them what He willed to forbid.
وهذا اللوح فيه التشريع الموسوي الذي بني عليه اليهود.
And this tablet contains the Mosaic legislation upon which the Jews [built their religion].
وأما اللوح السادس:
As for the sixth tablet:
وهو لوح العبودية، فإن فيه معرفة الأحكام اللازمة للخلق من الذلة والافتقار والخوف والخضوع.
it is the tablet of servanthood (al-ʿubūdiyya); in it is the knowledge of the rulings binding upon the creation -- of lowliness, neediness, fear, and submission,
حتى إنه قال لقومه:
such that he [Moses] said to his people:
إن أحدكم إذا جازى بالسيئة سيئة فقد ادعى ما ادعاه فرعون من الربوبية،
If one of you requites an evil with an evil, he has claimed what Pharaoh claimed of Lordship,
لأن العبد لا حق له.
because the servant has no [independent] right [of his own].
ومن جملة ما في هذا اللوح علم أسرار التوحيد والتسليم والتوكل والتفويض والرضا والخوف والرجاء والرغبة والزهد والتوجه إلى الحق وترك ما سواه وأمثال ذلك.
And among what is in this tablet is the knowledge of the secrets of [divine] oneness (tawḥīd), surrender, reliance, entrusting, contentment, fear, hope, desire, abstinence, turning toward the Real and abandoning what is other than Him, and the like.
وأما اللوح السابع:
As for the seventh tablet:
فهو اللوح الذي يذكر فيه الطريق إلى الله تعالى، ثم بين طريق السعادة من الشقاوة.
it is the tablet in which the path to God (exalted is He) is mentioned; then it distinguishes the path of felicity from wretchedness.
ومن جملة ما في هذا اللوح تبيين ما هو الأولى في طريق السعادة من غيره،
And among what is in this tablet is the elucidation of what is most fitting in the path of felicity, [as distinct] from other than it,
وهو الجائز في طريق السعادة.
which is the permissible in the path of felicity.
ومن هذا اللوح ابتدع قوم موسى ما ابتدعوه في دينهم، رغبة ورهبانية ابتدعوها واستخرجوا ذلك بأفكارهم وعقولهم لا من كلام موسى،
And from this tablet the people of Moses innovated what they innovated in their religion -- a [pious] zeal and a monasticism they invented and extracted by their thoughts and their intellects, not from the speech of Moses,
بل من كلام الله تعالى، فما رعوها حق رعايتها.
but rather from the speech of God (exalted is He); yet they did not observe it with the [right] observance due to it.
فلو أنهم استخرجوا ذلك بطريق الأخبار الإلهية والكشف الإلهي لكان الله يقدر لهم ذلك،
For had they extracted that by way of the divine informings and the divine unveiling, God would have decreed that for them;
وكيف، ولو كان ذلك مما أمكنهم أن يرعوه حق رعايته،
and how [could it be otherwise]? -- for had that been of what they were able to observe with its right observance,
لكان الحق يأمرهم بذلك على لسان نبيه موسى.
the Real would have commanded them to it upon the tongue of His prophet Moses.
فما أعرض موسى عن ذلك جهلا بها ولكن رفقا بهم.
So Moses did not turn away from that out of ignorance of it, but out of gentleness with them.
ولما ابتدعوها ولم يرعوها عوقبوا عليها.
And when they innovated it and did not observe it, they were punished for it.
وفي هذا اللوح علوم جمة مما يتعلق بالأديان والأبدان، وقد جمعت جميع ما تضمنته التوراة في هذه الورقات على حسب ما كشف الله لنا عن ذلك،
And in this tablet are abundant sciences pertaining to religions and bodies. And I have gathered all that the Torah contained into these few pages, according to what God has unveiled to us of that;
وقصدنا الاختصار فيه، فإنا لو أخذنا في إبدائه كما هو عليه لاحتجنا إلى تطويل كثير ولا فائدة في ذلك.
and we have aimed at brevity in it; for had we undertaken to disclose it as it is, we would have needed much lengthening, with no benefit in that.
فهذا جميع ما تضمنته التوراة على الإجمال فافهم.
So this is all that the Torah contained, in summary. So understand.
والله يقول الحق وهو يهدي السبيل.
And God speaks the truth, and He guides to the way.