al-Insān al-Kāmil, Bāb 34 -- The Qurʾān (as the Essence)
full parallel manuscript · complete bitext
الإنسان الكامل · في القرآن
The complete chapter on the Qurʾān, rendered as a full parallel manuscript: every segment, aligned line by line, opening with seven of al-Jīlī’s own verses. It is the counterpart to the chapter on the Furqān: where the Furqān is the differentiation of the Attributes, the Qurʾān is “pure Essence” — “the Essence in which all the Attributes are effaced,” the locus of disclosure named Oneness. al-Jīlī reads the sending-down of the Qurʾān as the appearing of that One Reality “in the body” of Muhammad, and unfolds the difference between its descent “as a single whole” (the Noble Qurʾān, given entire) and its gradual descent (the Wise Qurʾān, realized by the servant little by little) — a meditation on the human’s endless ascent into a Real that “has no end.”
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الباب الرابع والثلاثون في القرآن
Chapter Thirty-Four: On the Qurʾān (as the Essence)
القرآن ذات محض ..... أحديتها حقّ فرض
The Qurʾān is pure Essence / its Oneness is a binding Real obligation.
glossary: quran-ontological, dhat, ahadiyya al-Jīlī's opening verse (1 of 7).
هي مشهده فيه وله ..... من حيث هويته غمض
It is His witnessing-place, in it and for it / from the standpoint of His Ipseity, a deep obscurity.
Opening verse 2 of 7.
يتلو ما يطلبه منه ..... وهو المطلوب له الفرض
He recites what He seeks of it / and He is the sought, the obligation for it.
Opening verse 3 of 7.
فقراءته هي حليته ..... بحلاه وذاك فنا محض
So His recitation is His adornment / by His adornings -- and that is pure annihilation (fanāʾ).
glossary: fana Opening verse 4 of 7.
لكن من حيث الذات له ..... لا كل هناك ولا بعض
But from the standpoint of the Essence, for Him / there is no whole there and no part.
glossary: dhat Opening verse 5 of 7.
هي لذّته في الذات به ..... من حيث الذوق ولا غض
It is His delight, in the Essence, by Him / from the standpoint of tasting -- and no diminishing.
glossary: dhat Opening verse 6 of 7.
والفهم لتلك اللذّة قر ..... آن هي هو هذا الفرض
And the understanding of that delight is Qur- / ʾān; it is He -- this is the obligation.
glossary: quran-ontological Opening verse 7 of 7 (the word 'Qurʾān' is split across the hemistich).
اعلم أن القرآن عبارة عن الذات التي يضمحل فيها جميع الصفات، فهي المجلى المسماة بالأحدية.
Know that the Qurʾān is an expression for the Essence in which all the Attributes are effaced; so it is the locus of disclosure named Oneness (al-aḥadiyya).
glossary: quran-ontological, dhat, sifat, ahadiyya
أنزلها الحق تعالى على نبيه محمد صلى الله عليه وسلم ليكون مشهد الأحدية من الأكوان.
The Real (exalted is He) sent it down upon His Prophet Muhammad (God bless him and grant him peace), that he might be the witnessing-place of Oneness among the existents.
glossary: ahadiyya, haqiqa-muhammadiyya
ومعنى هذا الإنزال أن الحقيقة الأحدية المتعالية في ذراها ظهرت بكمالها في جسده.
And the meaning of this sending-down is that the One Reality, exalted in its summits, appeared in its perfection in his body.
glossary: ahadiyya
فنزلت عن أوجها مع استحالة النزول والعروج عليها، لكنه صلى الله عليه وسلم لما تحقق جسده بجميع الحقائق الإلهية.
So it descended from its peak -- with the impossibility of descent and ascent upon it -- but he (God bless him and grant him peace), since his body was realized by all the divine realities,
وكان مجلى الأسماء الواحد بجسده، كما أنه بهويته مجلى الأحدية وبذاته عين الذات.
and was the locus of disclosure of the Names, the One [Name], by his body -- just as he is, by his Ipseity, the locus of disclosure of Oneness, and by his Essence the very Essence.
glossary: asma, ahadiyya, dhat, haqiqa-muhammadiyya
فلذلك قال صلى الله عليه وسلم: «أنزل علي القرآن جملة واحدة».
And for that he (God bless him and grant him peace) said: "The Qurʾān was sent down upon me as a single whole."
Hadith flagged for grading; al-Jīlī reads 'as a single whole' through the Muhammadan-Reality doctrine.
يعبر عن تحقيقه بجميع ذلك تحقيقا ذاتيا كليا جسمانيا، وهذا هو المشار إليه بالقرآن الكريم لأنه أعطاه الجملة.
He expresses his being-realized by all of that, an essential, total, bodily realizing; and this is what is pointed to by "the Noble Qurʾān" (al-Qurʾān al-Karīm), because He gave him the whole.
glossary: quran-ontological, dhat
وهذا هو الكرم التام لأنه ما ادّخر عنه شيئا، بل أفاض عليه الكل كرما إلهيا ذاتيا. وأما القرآن الحكيم فهو تنزل الحقائق الإلهية بعروج العبد إلى التحقق بها في الذات شيئا فشيئا على ما اقتضته الحكمة الإلهية التي ترتبت الذات عليها، فلا سبيل غير ذلك.
And this is the complete generosity (al-karam), because He stored away nothing from him, but poured upon him the all, by a divine, essential generosity. And as for "the Wise Qurʾān" (al-Qurʾān al-Ḥakīm), it is the descent of the divine realities, by the ascent of the servant to being-realized by them in the Essence little by little, according to what the divine Wisdom required -- the Wisdom upon which the Essence is ordered; so there is no way other than that.
glossary: quran-ontological, dhat
لأنه لا يجوز من حيث الإمكان أن يتحقق واحد بجميع الحقائق الإلهية بجسده من أول إيجاد.
Because it is not permissible, by way of possibility, that one be realized by all the divine realities, by his body, from the first bringing-into-being.
لكنه من كانت فطرته مجبولة على الألوهية فإنه يترقى فيها ويتحقق منها بما ينكشف له منها شيئا بعد شيء مرتبا ترتيبا إلهيا.
But whoever's primordial nature is molded upon Divinity ascends in it and is realized of it by what is unveiled to him of it, something after something, ordered by a divine ordering.
glossary: kashf
وقد أشار الحق إلى بيان ذلك بقوله: «ونزلناه تنزيلا».
And the Real pointed to the declaration of that by His saying: "And We sent it down a [gradual] sending-down" (17:106).
Qurʾān 17:106: al-Isrāʾ 17:106, verbatim (the end of the verse 'wa-qurʾānan faraqnāhu...')
وهذا الحكم لا ينقطع ولا ينقضي، بل لا يزال العبد في ترق إلى هكذا ولا يزال الحق في تجل إذ لا سبيل إلى استيفاء ما لا يتناهى لأن الحق نفسه لا يتناهى.
And this ruling is not cut off and does not end; rather the servant remains ever in ascent like this, and the Real remains ever in self-disclosure -- since there is no way to the exhausting of what has no end, because the Real Himself has no end.
glossary: tajalli
فإن قلت: فما فائدة قوله: «أنزل علي القرآن جملة واحدة».
So if you say: then what is the benefit of his saying, "The Qurʾān was sent down upon me as a single whole"?
قلنا: ذلك من وجهين:
We say: that is from two aspects:
الوجه الأول من حيث الحكم، لأن العبد الكامل إذا تجلى الحق له بذاته حكم بما شهده أنه جملة الذات التي لا تتناهى، وقد نزلت فيه من غير مفارقة لمحلها الذي هو المكانة.
The first aspect, from the standpoint of the ruling: because the Perfect servant, when the Real discloses Himself to him by His Essence, judges, by what he witnesses, that it is the whole of the Essence that has no end, and that it has descended into him without parting from its place, which is the place-rank.
glossary: insan-al-kamil, tajalli, dhat
والوجه الثاني من حيث استيفاء بقايات البشرية واضمحلال الرسوم الخلقية بكمالها لظهور الحقائق الإلهية بآثارها في كل عضو من أعضاء الجسم.
And the second aspect, from the standpoint of the exhausting of the remnants of humanness and the effacement of the created traces in their perfection, by the appearing of the divine realities by their traces in every limb of the limbs of the body.
فالجملة متعلقة بقوله على هذا الوجه الثاني، ومعناه ذهاب جملة النقائض الخلقية بالتحقق بالحقائق الإلهية.
So "the whole" (al-jumla) is connected to his saying upon this second aspect, and its meaning is the going-away of the whole of the created deficiencies by the being-realized by the divine realities.
وقد ورد في الحديث عن النبي صلى الله عليه وسلم: «أنزل القرآن دفعة واحدة إلى سماء الدنيا، ثم أنزله الحق على آيات مقطعة بعد ذلك».
And it has come in the hadith from the Prophet (God bless him and grant him peace): "The Qurʾān was sent down all at once to the lowest heaven, then the Real sent it down as separated verses after that."
The Ibn ʿAbbās tradition on the two-stage descent of the Qurʾān; flagged for grading.
هذا هو معنى الحديث:
This is the meaning of the hadith:
فإنزال القرآن دفعة واحدة إلى سماء الدنيا إشارة إلى التحقيق الذاتي.
So the sending-down of the Qurʾān all at once to the lowest heaven is a pointing to the essential realizing.
glossary: dhat
ونزول الآيات مقاطعة إشارة إلى ظهور آثار الأسماء والصفات مع ترقي العبد في التحقيق بالذات شيئا فشيئا.
And the descent of the verses separately is a pointing to the appearing of the traces of the Names and Attributes, with the ascent of the servant in the realizing by the Essence, something after something.
glossary: asma, sifat, dhat
وقوله تعالى: «ولقد آتيناك سبعا من المثاني والقرآن العظيم».
And His saying (exalted is He): "And We have indeed given you seven of the oft-repeated, and the Mighty Qurʾān" (15:87).
Qurʾān 15:87: al-Ḥijr 15:87, verbatim
فالقرآن هنا عبارة عن الجملة الذاتية لا باعتبار النزول ولا باعتبار المكانة، بل مطلق الأحدية الذاتية التي هي مطلق الهوية الجامعة لجميع المراتب والصفات والشئون والاعتبارات.
So the Qurʾān here is an expression for the essential whole -- not by the consideration of descent, nor by the consideration of the place-rank, but the absolute essential Oneness, which is the absolute Ipseity gathering all the ranks, Attributes, affairs, and considerations.
glossary: quran-ontological, ahadiyya, dhat, sifat
والمعبر عنها بساذج الذات مع جملة الكمالات.
And [it is] what is expressed as the pure simplicity of the Essence (sādhij al-dhāt) together with the whole of the perfections.
glossary: dhat
ولهذا قرن بلفظ العظيم لهذه العظمة والسبع المثاني عبارة عما ظهر عليه في وجوده الجسدي من التحقق بالسبع الصفات.
And for this it [the Qurʾān] was coupled with the word "the Mighty," for this Magnificence; and "the seven oft-repeated" (al-sabʿ al-mathānī) is an expression for what appeared upon him, in his bodily existence, of the being-realized by the seven Attributes.
glossary: azamut, sifat
وقوله تعالى: «الرحمن علم القرآن».
And His saying (exalted is He): "The All-Merciful taught the Qurʾān" (55:1-2).
Qurʾān 55:1: al-Raḥmān 55:1-2, verbatim
إشارة إلى أن العبد إذا تجلى عليه الرحمن يجد في نفسه لذة رحمانية تكسبه تلك اللذة معرفة الذات.
[is] a pointing to [the fact] that the servant, when the All-Merciful discloses Himself upon him, finds in himself a merciful delight, which delight gains for him the knowing of the Essence.
glossary: tajalli, dhat
فيتحقق بحقائق الصفات، فما علمه القرآن إلى الرحمن، وإلا فلا سبيل إلى الوصول إلى الذات بدون تجلي الرحمن الذي هو عبارة عن جملة الأسماء والصفات.
So he is realized by the realities of the Attributes; for nothing taught him the Qurʾān except the All-Merciful -- otherwise there is no way to arrive at the Essence without the self-disclosure of the All-Merciful, which is an expression for the whole of the Names and Attributes.
glossary: sifat, dhat, tajalli, asma
إذ الحق تعالى لا يعلم إلا من طريق أسمائه وصفاته فافهم.
Since the Real (exalted is He) is not known except by way of His Names and Attributes. So understand.
glossary: asma, sifat
وهذا شيء لا يفهمه إلا الغرباء، وهم الأفراد الكمل الأمجاد الذين هم موضع نظر الله تعالى من العباد.
And this is a thing that none understands but the strangers (al-ghurabāʾ) -- and they are the Perfect, glorious Singular Ones (al-afrād al-kummal al-amjād) who are the place of the gaze of God (exalted is He) among the servants.
glossary: insan-al-kamil
والله يقول الحق وهو يهدي السبيل.
And God says the truth, and He guides to the way.
Collation. Two-witness collated as part of the scriptural arc (Bāb 34-35, the Qurʾān and the Furqān), staged 2026-06-02. No lossy drop. The witness-2 capture carried the site's navigation chrome both above and below the text; only the genuine chapter is rendered. Opens with seven of al-Jīlī's own verses (§2-§8).
Qurʾān. Three loci, all verified verbatim: al-Isrāʾ 17:106 (and We sent it down a sending-down), al-Ḥijr 15:87 (the seven oft-repeated and the Mighty Qurʾān), al-Raḥmān 55:1-2 (the All-Merciful taught the Qurʾān). Two hadith on the sending-down of the Qurʾān (as a single whole; all at once to the lowest heaven then piecemeal) are rendered and flagged.