al-Insān al-Kāmil, Bāb 7 -- The All-Mercifulness
full parallel manuscript · complete bitext
الإنسان الكامل · الباب السابع في الرحمانية
The seventh chapter of al-Insān al-Kāmil, rendered as a full parallel manuscript: every segment, aligned line by line. Continuing down the hierarchy of ranks, al-Jīlī reaches All-Mercifulness (al-raḥmāniyya), the rank of the Name al-Raḥmān — “the appearing through the realities of the Names and the Attributes,” more particular than Divinity (which gathers the Real and the creaturely) because it is a name for the Real ranks alone. Its great theme is that creation itself is the first act of mercy: God “brought the world into existence from Himself,” so that His perfection flows, undivided and unmultiplied, through every atom — the doctrine the Sufis call “the flowing existence.” The chapter then gives al-Jīlī’s central image of that doctrine, the snow and the water, from his own qaṣīda; settles the relation of God’s establishment “upon the Throne” to His presence in the existents; and closes with a section distinguishing the All-Merciful from the Compassionate (al-Raḥīm).
Editorial note. This chapter carries two of the book’s clearest doctrinal statements and one of its sharpest guardrails. First, it refines the “loan” teaching of Bāb 2 in an important way (§16): it is not, as “the one who claims wrongly claims,” that the divine attributes are loaned onto a really-existing servant; rather, the creaturely name is the loan laid over the Real’s perfect, indivisible existence — the Real is the water, the creature is the borrowed designation “snow.” Second, the snow/water qaṣīda fences this with the sacred Law (§22): snow and water are metaphysically one, “yet the two are other in a ruling that the sacred laws have called for” — the legal and moral distinction between creature and Creator is real and obligatory even granted the underlying oneness. Third, and most pointedly, the chapter gives al-Jīlī’s standing answer to the charge of incarnationism (§27-28): God’s establishment over and in the existents is “transcendent of indwelling and contact” — and the reason is not distance but identity-of-existence: “how could indwelling and contact be permissible, when He is the very reality of the existents themselves?” Indwelling presupposes two things, one lodging in the other; where there is one existence, there is nothing to indwell. This is precisely how waḥdat al-wujūd differs from ḥulūl. The reading of “He mounted upon the Throne” as overmastering establishment (§26) is the figurative (taʾwīl) interpretation, set here against the literalist tradition. A second-reader pass is advisable.
الباب السابع في الرحمانية
Chapter Seven: On the All-Mercifulness (al-Raḥmāniyya)
الرحمانية هي الظهور بحقائق الأسماء والصفات، وهي بين ما يختصُّ به في ذاته كالأسماء الذاتية، وبين ما لها وجهٌ إلى المخلوقات كالعالِم والقادر والسميع وما أشبه ذلك مما له تعلُّقٌ بالحقائق الوجودية.
The All-Mercifulness (al-raḥmāniyya) is the appearing through the realities of the Names and the Attributes; and it is between what is particular to Him in His Essence -- like the essential names -- and what has a face toward the creatures -- like the Knower (al-ʿĀlim), the Powerful (al-Qādir), the Hearer (al-Samīʿ), and the like of that, of what has a connection to the existential realities.
glossary: asma, sifat
فهي إلى الرحمانية اسمٌ لجميع المراتب الحقية، ليس للمراتب الخلقية فيها اشتراك.
So it, [pertaining] to All-Mercifulness, is a name for all the Real ranks, in which the creaturely ranks have no share.
فهي أخصُّ من الألوهية، لانفرادها بما ينفرد به الحق سبحانه وتعالى، والألوهية تجمع الأحكام الحقية والخلقية، فكان العموم للألوهية والخصوص للرحمانية.
So it is more particular than Divinity -- because of its being singled out by what the Real (glory be to Him, exalted is He) is [alone] singled out by; whereas Divinity gathers the Real rulings and the creaturely [ones]. So generality belonged to Divinity, and particularity to All-Mercifulness.
فالرحمانية بهذا الاعتبار أعزُّ من الألوهية، لأنها عبارة عن ظهور الذات في المراتب العلية، وتقدُّسها عن المراتب الدنية.
So All-Mercifulness, by this consideration, is mightier than Divinity -- because it is an expression for the appearing of the Essence in the lofty ranks, and its being hallowed above the lowly ranks.
glossary: dhat
ليس للذات في مظاهرها مظهرٌ مختصٌّ بالمراتب العلية بحكم الجمع إلاَّ المرتبة الرحمانية، فنسبة المرتبة الرحمانية إلى الألوهية نسبة سكر النبات إلى القصب.
The Essence has, among its loci-of-manifestation, no locus particular to the lofty ranks by the rule of gathering except the All-Merciful rank; so the relation of the All-Merciful rank to Divinity is the relation of [crystallized] sugar to the sugarcane.
فالسكر النبات أعلى مرتبةٍ توجد في القصب، والقصب يوجد فيه السكر النبات وغيره.
For the [crystallized] sugar is the highest rank found in the cane, while the cane has in it the sugar and other [than it].
فإن قلتَ بأفضلية السكر النبات على القصب بهذا الاعتبار، كانت الرحمانية أفضل من الألوهية.
So if you hold to the superiority of the sugar over the cane, by this consideration, then All-Mercifulness is more excellent than Divinity;
وإن قلتَ بأفضلية القصب على النبات لعمومه وجمعه له ولغيره، كانت الألوهية أفضل من الرحمانية.
and if you hold to the superiority of the cane over the [crystallized] sugar -- for its generality and its gathering of it and of other [than it] -- then Divinity is more excellent than All-Mercifulness.
والاسم الظاهر في المرتبة الرحمانية هو الرحمن، وهو اسمٌ يرجع إلى أسمائه الذاتية وأوصافه النفسية، وهي سبعة: الحياة والعلم والقدرة والإرادة والكلام والسمع والبصر.
And the Name that appears in the All-Merciful rank is 'the All-Merciful' (al-Raḥmān); and it is a name that goes back to His essential names and His self-related qualities, which are seven: Life, Knowledge, Power, Will, Speech, Hearing, and Sight.
glossary: asma
والأسماء الذاتية كالأحدية والواحدية والصمدية والعظمة والقدوسية وأمثالها.
And the essential names [are] such as Oneness (al-aḥadiyya), Unicity (al-wāḥidiyya), Eternal-Self-Sufficiency (al-ṣamadiyya), Grandeur (al-ʿaẓama), Holiness (al-quddūsiyya), and their like.
glossary: asma, dhat
ولا يكون ذلك إلاَّ لذات واجب الوجود، تعالى في قدسه، الملك المعبود.
And that is for none but the Essence of the Necessary-of-Existence (exalted in His holiness, the Sovereign, the Worshipped).
glossary: dhat
واختصاص هذه المرتبة بهذا الاسم للرحمة الشاملة لكل المراتب الحقية والخلقية، فإن بظهوره في المراتب الحقية ظهرت المراتب الخلقية.
And the specialization of this rank by this Name is for the mercy that encompasses all the ranks, the Real and the creaturely -- for by its appearing in the Real ranks the creaturely ranks appeared.
فصارت الرحمة عامةً في جميع الموجودات من الحضرة الرحمانية، فأول رحمةٍ رحم الله بها الموجودات أن أوجد العالم من نفسه، قال تعالى: {وَسَخَّرَ لَكُم مَّا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ جَمِيعًا مِّنْهُ} [الجاثية: 13].
So mercy became general in all the existents, from the All-Merciful Presence. And the first mercy by which God showed mercy to the existents was that He brought the world into existence from Himself; He (exalted is He) said: 'And He subjected to you what is in the heavens and what is in the earth, all of it, from Himself' (45:13, al-Jāthiya).
Qurʾān 45:13: al-Jāthiya 45:13, the clause 'wa-sakhkhara lakum mā fī l-samāwāti wa-mā fī l-arḍi jamīʿan minhu'; al-Jīlī leans on 'minhu' (from Himself), the witness OCR dropping the second 'fī'
ولهذا سرى ظهوره في الموجودات، فظهر كماله في كل جزءٍ وفردٍ من أفراد أجزاء العالم، ولم يتعدد بتعدد مظاهره، بل هو واحدٌ في جميع تلك المظاهر، أحدٌ على ما تقتضيه ذاته الكريمة في نفسها، إلى غير ذلك من صفات الكمال؛ وإلى ظهوره في كل ذرةٍ من ذرات الوجود امتازت الطائفة بالوجود الساري في جميع الموجودات.
And for this His appearing flowed in the existents, so that His perfection appeared in every part and individual of the individuals of the parts of the world; yet He was not multiplied by the multiplicity of His loci-of-manifestation -- rather, He is one in all those loci, single (aḥad) according to what His noble Essence requires in itself, and [so on] to other [than that] of the attributes of perfection. And by His appearing in every atom of the atoms of existence, the [Sufi] group was distinguished by [the doctrine of] the flowing existence (al-wujūd al-sārī) in all the existents.
glossary: dhat 'The flowing existence' (al-wujūd al-sārī) is the technical name of the waḥdat-al-wujūd doctrine al-Jīlī here ascribes to 'the [Sufi] group': the one divine existence coursing, undivided and unmultiplied, through every atom. Recorded in his voice and framed; the anti-incarnationist limit follows at §28-29.
وسرّ هذا السريان أن خلق العالم من نفسه، وهو لا يتجزأ، فكل شيء من العالم هو بكماله، واسم الخليقة على ذلك الشيء بحكم العارية -- لا كما يزعم من زعم أن الأوصاف الإلهية هي التي تكون بحكم العارية على العبد. وأشار إلى ذلك بقوله:
And the secret of this flowing is that He created the world from Himself, and He is indivisible -- so every thing of the world is [there] in His perfection, and the name 'creature' upon that thing is by way of loan (ʿāriya); not as the one who claims [wrongly] claims, that the divine attributes are what is, by way of loan, upon the servant. And he pointed to that by [the] saying:
A precise refinement of the 'loan' doctrine introduced at Bāb 2 §15. There, the divine attributes were said to be the servant's only 'by loan and metaphor.' Here al-Jīlī states the deeper direction: it is the CREATURELY NAME that is the loan laid over the Real's perfect existence -- not the divine attributes loaned onto a really-existing servant. The Real is the substance (the water of §20); the 'creature' is the borrowed designation.
أعارَتْه طرفَها رأَتْها به ....... فكان البصيرَ لها طرفُها
She lent him her glance, [so] she saw herself by it; / so the seer of her was [in fact] her [own] glance.
A verse illustrating the direction of the loan: the glance is 'lent,' yet the seeing returns to her own glance -- the Real's seeing of Himself through the borrowed creaturely 'eye.'
فإن العارية ما هي في الأشياء إلاَّ نسبة الوجود الخلقي إليها، وإن الوجود الحقي لها أصلٌ، فأعار الحق حقائقه اسم الخلقية، لتظهر بذلك أسرار الألوهية ومقتضياتها من التضاد.
For the loan, in things, is nothing but the ascription of creaturely existence to them; and the Real existence is, for them, a root. So the Real lent His realities the name of creatureliness, that thereby the secrets of Divinity and its requisites of contrariety might appear.
فكان الحق هيولى العالم، قال الله تعالى: {وَمَا خَلَقْنَا السَّمَاوَاتِ وَالْأَرْضَ وَمَا بَيْنَهُمَا إِلَّا بِالْحَقِّ} [الحجر: 85].
So the Real was the prime-matter (hayūlā) of the world; God (exalted is He) said: 'And We created not the heavens and the earth and what is between them save by the Real [/in truth]' (15:85, al-Ḥijr).
Qurʾān 15:85: al-Ḥijr 15:85, the clause 'wa-mā khalaqnā l-samāwāti wa-l-arḍa wa-mā baynahumā illā bi-l-ḥaqq'; al-Jīlī reads 'bi-l-ḥaqq' doubly, as 'by the Real' (the world's very substance)
فمَثَلُ العالم مَثَلُ الثلج، والحق سبحانه وتعالى الماء الذي هو أصل هذا الثلج، فاسم تلك الثلجة على ذلك المنعقد مُعارٌ، واسم المائية عليه حقيقة. وقد نبّهتُ على ذلك في القصيدة المسماة بـ[البوادر الغيبية في النوادر العينية]، وهي قصيدة عظيمة لم ينسج الزمان على مثال الحقائق مثل طرازها، ولم يسمح الدهر بفهمها لاعتزازها. وموضع التنبيه قولي:
So the likeness of the world is the likeness of snow, and the Real (glory be to Him, exalted is He) is the water that is the root of this snow: so the name 'snow' upon that congealed [thing] is a loan, while the name 'water-ness' upon it is reality. And I have called attention to that in the qaṣīda named al-Bawādir al-Ghaybiyya fī al-Nawādir al-ʿAyniyya [The Unseen Sudden-Sparks on the Rare Essential-Realities] -- a mighty qaṣīda, [such that] time has not woven, upon the pattern of the realities, the like of its embroidery, nor has the age granted [easy] understanding of it, for its preciousness. And the place of the calling-of-attention is my saying:
Self-citation to al-Jīlī's al-Bawādir al-Ghaybiyya fī al-Nawādir al-ʿAyniyya, a genuine work of his. The snow/water figure is his central image of waḥdat al-wujūd: the world is the congealed form of the one Real 'water,' really nothing but it, yet legally and phenomenally 'other.'
وما الخلقُ في التمثالِ إلاَّ كثلجةٍ ....... وأنت بها الماءُ الذي هو نابعُ
And the creation, in the likeness, is nothing but a [piece of] snow; / and You are, in it, the water that wells up.
وما الثلجُ في تحقيقنا غيرُ مائه ....... وغيرانِ في حكمٍ دعته الشرائعُ
And the snow, in our verification, is nothing but its water; / yet the two are 'other,' in a ruling that the sacred laws have called for.
The pro-sharīʿa guardrail, set inside the very image of unity: snow and water are metaphysically one, 'yet the two are other in a ruling that the sacred laws have called for.' The legal and moral distinction between creature and Creator is real and obligatory even granted the underlying oneness -- the same balance as Bāb 6 §11 (the unific consideration does not abolish the distributive one).
ولكن بذوبِ الثلجِ يُرفعُ حكمُه ....... ويوضعُ حكمُ الماءِ والأمرُ واقعُ
But by the melting of the snow its ruling is lifted, / and the ruling of water is established -- and the matter is [thus] realized.
تجمّعتِ الأضدادُ في واحدِ البها ....... وفيه تلاشتْ وهو عنهنّ ساطعُ
The opposites gathered in the One of splendor, / and in it they vanished -- while it [shines] radiant beyond them.
واعلم أن الرحمانية هي المظهر الأعظم والمجلى الأكمل الأعمّ، فلهذا كانت الربوبية عرشها، والملكية كرسيها، والعظمة رفرفها، والقدرة جرسها، والقهر صلصلتها.
And know that All-Mercifulness is the greatest locus-of-manifestation and the most complete, most general disclosure-site; and for this, Lordship (al-rubūbiyya) was its Throne, Sovereignty (al-mulkiyya) its Footstool, Grandeur (al-ʿaẓama) its Rafraf [cushion-canopy], Power (al-qudra) its bell, and Subjugation (al-qahr) its [bell's] ringing (ṣalṣala).
The 'ringing of the bell' (ṣalṣalat al-jaras) is the mode of revelation that titles Bāb 32. Here the rank-names below All-Mercifulness are arranged as the furniture of its 'throne': Lordship, Sovereignty, Grandeur, Power, Subjugation -- the chapters that follow in the band.
وكان الاسم الرحمن هو الظاهر فيها بجميع مقتضيات الكمال، على نظر تمكُّنه واعتبار سريانه في الموجودات، واستيلاء حكمه عليها -- وهو استواؤه على العرش. لأن كل موجودٍ يوجد فيه ذات الله سبحانه وتعالى بحكم الاستيلاء، فذلك الموجود هو العرش لذلك الوجه الظاهر فيه من ذات الحق سبحانه وتعالى. وسيأتي الكلام في العرش من هذا الكتاب عند الوصول إلى موضعه إن شاء الله تعالى.
And the Name 'the All-Merciful' is what appears in it [the rank] with all the requisites of perfection -- in respect of the firmness of its establishment, and the consideration of its flowing in the existents, and the [over]mastering of its rule upon them; and that is His 'mounting upon the Throne' (istiwāʾuhu ʿalā al-ʿarsh). Because every existent has the Essence of God (glory be to Him, exalted is He) in it by the rule of overmastering (istīlāʾ); so that existent is the Throne for that aspect of the Essence of the Real (glory be to Him, exalted is He) appearing in it. And the discourse on the Throne, in this book, will come on reaching its place, if God (exalted is He) wills.
glossary: dhat al-Jīlī reads the Qurʾanic 'He mounted upon the Throne' (al-Raḥmān ʿalā l-ʿarsh istawā, Ṭā Hā 20:5) as the All-Merciful's overmastering establishment over the existents -- every existent being a 'throne' for the aspect of the Essence appearing in it. This is the figurative (taʾwīl) reading; the literalist (tafwīḍ) tradition leaves istiwāʾ unexplained. Framed.
وأما استيلاء الرحمن، فتمكُّنه سبحانه وتعالى بالقدرة والعلم والإحاطة من موجوداته، مع وجوده فيها بحكم الاستواء المنزَّه عن الحلول والمماسّة.
As for the overmastering of the All-Merciful: it is His being firmly established (glory be to Him, exalted is He), by Power, Knowledge, and encompassment, over His existents -- together with His existence in them, by the rule of [an] establishment transcendent of indwelling (al-ḥulūl) and of contact (al-mumāssa).
The anti-incarnationist guardrail, stated as the very meaning of istiwāʾ: God's establishment over and in the existents is 'transcendent of indwelling and contact.' The next segment gives al-Jīlī's distinctive reason.
وكيف يجوز الحلول والمماسّة، وهو عين الموجودات نفسها؟ فوجوده تعالى في موجوداته بهذا الحكم من حيث اسمه الرحمن، لأنه رحم المخلوق بظهوره فيه، وبإبرازه المخلوق في نفسه، وكلا الأمرين واقعٌ فيه.
And how could indwelling and contact be permissible, when He is the very [reality of] the existents themselves? So His existence (exalted is He) in His existents is by this rule, from the side of His name 'the All-Merciful' -- because He showed mercy to the creature by His appearing in it, and by His bringing-forth the creature in Himself; and both matters occur in it.
The crux of how waḥdat al-wujūd differs from incarnationism (ḥulūl): indwelling and contact each presuppose TWO distinct things, one lodging in or touching the other. al-Jīlī denies them not by asserting distance but by asserting that there are not two -- 'He is the very reality of the existents themselves.' Where there is one existence, there is nothing for one thing to 'indwell.' This is the chapter's, and the book's, standing reply to the charge of ḥulūl.
واعلم أن الخيال إذا تشكّل صورةً ما مثلاً في الذهن، كان ذلك التشكُّل والتخيُّل مخلوقاً، والخالق موجودٌ في كل مخلوق، وذلك التخيُّل والتشكُّل موجودٌ فيك، وأنت الحق باعتبار وجوده فيك، فوجب لك التصوير في الحق، ووُجد الحق فيه.
And know that the imagination (al-khayāl), when it forms some shape, for example, in the mind, that forming and imagining is [a thing] created; and the Creator is existent in every created [thing]; and that imagining and forming is existent in you, and you are the Real, by the consideration of His existence in you. So picturing-[forms] became obligatory for you, in [/as] the Real, and the Real was found in it.
glossary: khayal The mental-image analogy for the Creator-in-creature relation: as the imagined form subsists in and by the mind that forms it, the creature subsists in and by the Real. 'You are the Real' is here explicitly qualified -- 'by the consideration of His existence in you,' not simpliciter.
قد نبّهتُ في هذا الباب على سرٍّ جليل القدر، يُعلم منه كثيرٌ من أسرار الله: كسرّ القدر، وسرّ العلم الإلهي، وكونه علماً واحداً يُعلم به الحق والخلق، وكون القدرة منشؤها الأحدية ولكن من المجلى الرحماني، وكون العلم أصله الواحدية ولكن من المجلى الرحماني. وخلف هذا كله نُكَيتاتٌ أشارت إليها تلك الكمالات، فتأمّل من أول الباب، وارمِ القشر وخذ اللباب.
I have, in this chapter, called attention to a secret of noble worth, from which much of the secrets of God is known: such as the secret of the [divine] decree (al-qadar); and the secret of the divine knowledge, and [the fact] that it is one knowledge by which [both] the Real and the creation are known; and [the fact] that Power -- its source is Oneness, but [as it appears] from the All-Merciful disclosure; and [the fact] that Knowledge -- its root is Unicity, but from the All-Merciful disclosure. And behind all this are subtle points to which those perfections have pointed. So ponder, from the beginning of the chapter, and cast away the husk and take the kernel.
والله الموفِّق للصواب.
And God is the granter of success in [reaching] the correct.
فصل: الرحمن الرحيم
Section: the All-Merciful (al-Raḥmān), the Compassionate (al-Raḥīm)
اعلم أن الرحيم والرحمن اسمان مشتقان من الرحمة، ولكن الرحمن أعمّ، والرحيم أخصُّ وأتمُّ.
Know that 'the Compassionate' (al-Raḥīm) and 'the All-Merciful' (al-Raḥmān) are two names derived from mercy (al-raḥma); but al-Raḥmān is more general, and al-Raḥīm more particular and more complete.
فعموم الرحمن لظهور رحمته في سائر الموجودات، وخصوص الرحيم لاختصاص أهل السعادات به. فرحمة الرحمن ممتزجةٌ بالنقمة، مثلاً كشرب الدواء الكريه الطعم والرائحة، فإنه ولو كان رحمةً بالمريض، فإن فيه ما لا يلائم الطبع.
So the generality of al-Raḥmān is [seen] in the appearing of His mercy in all the existents; and the particularity of al-Raḥīm is [seen] in the people of the felicities being singled out by it. So the mercy of al-Raḥmān is mingled with affliction -- like, for example, the drinking of the medicine [that is] loathsome of taste and smell: for it, even though it is a mercy to the sick one, [yet] there is in it what does not suit the [bodily] nature.
ورحمة الرحيم لا يمازجها شوبٌ، فهي محض النعمة، ولا توجد إلاَّ عند أهل السعادات الكاملة.
And the mercy of al-Raḥīm -- no admixture mingles with it; so it is sheer blessing, and it is not found except with the people of the complete felicities.
ومن الرحمة التي تحت اسم الرحيم رحمةُ الله تعالى لصفاته وأسمائه بظهور آثارها ومؤثراتها. فالرحيم في الرحمن كالعين في هيكل الإنسان: أحدهما الأعزُّ الأخصُّ الرفيع، والآخر الشامل للجميع.
And among the mercy that is under the name al-Raḥīm is the mercy of God (exalted is He) toward His Attributes and His Names, by the appearing of their traces and their effects. So al-Raḥīm, within al-Raḥmān, is as the eye within the frame of the human: one of the two is the mightier, the most particular, the lofty; and the other is the comprehensive of all.
glossary: asma, sifat
ولهذا قيل: إن الرحيم لا تظهر رحمته بكمالها إلاَّ في الآخرة، لأنها أوسع من الدنيا، ولأن كل نعيمٍ في الدنيا لا بد أن يشوبه كدر، فهو من المجالي الرحمانية.
And for this it was said: the mercy of al-Raḥīm does not appear in its perfection except in the hereafter -- because it [the hereafter] is more spacious than this world, and because every bliss in this world must be mingled with [some] turbidity; so it [this-worldly bliss] is of the All-Merciful disclosure-sites.
وقد أوسعنا القول في هذين الاسمين في كتابنا المسمى بـ[الكهف والرقيم في شرح بسم الله الرحمن الرحيم]، فمن أراد معرفتها فلينظر في ذلك الكتاب. والله يقول الحق وهو يهدي السبيل.
And we have spoken at length on these two names in our book named al-Kahf wa-l-Raqīm fī sharḥ Bismillāh al-Raḥmān al-Raḥīm; so whoever wishes the knowledge of them, let him look in that book. And God speaks the truth, and He guides to the way.
The third self-citation in the band to al-Jīlī's basmala-commentary al-Kahf wa-l-Raqīm (cf. Bāb 2 §50, Bāb 3 §55) -- his standing fuller treatment of the Names al-Raḥmān and al-Raḥīm.
Collation. Two-witness collated, staged 2026-06-03. Bāb 7 of the foundational opening band (al-Raḥmāniyya, the All-Mercifulness) -- the rank Bāb 4's hierarchy placed just below Unicity. Witness-2 (ibnalarabi.com id=10) clean of navigation chrome; the trailing asterism rule and the site-search widget EXCLUDED. Contains a 1-verse 'loan' couplet (§17), a 4-verse excerpt from al-Jīlī's own qaṣīda al-Bawādir al-Ghaybiyya (§21-24, the snow/water image), and a closing faṣl on al-Raḥmān vs al-Raḥīm. Several witness OCR garbles where kāf is mis-scanned as an alif-like glyph ('takūn', 'wa-kāna') are restored, and a dropped 'fī' in the quotation of 45:13 is restored from the muṣḥaf. No lossy drop of authorial prose.
Qurʾān. Two loci verified verbatim against alquran.cloud, all tags correct: al-Jāthiya 45:13 'wa-sakhkhara lakum mā fī al-samāwāt wa-mā fī al-arḍ jamīʿan minhu' (§14; al-Jīlī leans on 'minhu', from Himself); al-Ḥijr 15:85 'wa-mā khalaqnā al-samāwāt wa-l-arḍ wa-mā baynahumā illā bi-l-ḥaqq' (§19; read doubly as 'by the Real'). The witness dropped 'fī' before 'al-arḍ' in 45:13 (OCR); restored. No hadith in this chapter; the verses at §17 and §21-24 are al-Jīlī's own. Self-citations to his own works: the qaṣīda al-Bawādir al-Ghaybiyya fī al-Nawādir al-ʿAyniyya (§20-24) and al-Kahf wa-l-Raqīm fī sharḥ Bismillāh (§38).