al-Insān al-Kāmil, Bāb 36-38 -- The Three Prior Books (Torah, Psalms, Gospel)

ʿAbd al-Karīm al-Jīlī (b. 767 AH / 1365 CE; d. c. 826-832 AH / 1422-1428 CE)

al-Insān al-Kāmil, Bāb 36-38 -- The Three Prior Books (Torah, Psalms, Gospel)

al-Insān al-Kāmil, Bāb 36-38

الإنسان الكامل · في التوراة · في الزبور · في الإنجيل

canonical early 15th c. (author d. c. 1408-1428 CE) Arabic ʿAbd al-Karīm al-Jīlī (b. 767 AH / 1365 CE; d. c. 826-832 AH / 1422-1428 CE) tr. Hekhal Targum Project (machine-assisted, provisional)

The three chapters that complete al-Jīlī’s treatment of scripture, following on the Qurʾān and the Furqān. Where those two named the Essence (gathering) and the Names-and-Attributes (discrimination), these three place the prior revealed Books on a single ontological ladder, stated as a schema in Bāb 37: the Zabūr (Psalms) is the self-disclosure of the Attributes of the Acts; the Tawrāt (Torah) of the Names of the Attributes; the Injīl (Gospel) of the Names of the Essence; the Furqān of all the Names and Attributes together; and the Qurʾān of the pure Essence. Each Book discloses the divine at a different depth, and al-Jīlī reads each prophet’s powers as the signature of his Book’s level.

Editorial note on a sensitive text. These chapters carry, in al-Jīlī’s own voice, two things a careful reader should meet with their context named in advance: (1) a supersessionist framing standard in classical Islamic theology — that the Qurʾān is the most excellent Book and that Muḥammad’s message completes and abrogates the prior ones; and (2) in Bāb 38, a striking monist allegoresis of the Trinity (the Gospel’s “Father, Mother, Son” read as the Name Allāh / the Essence-quiddity / the Book), together with al-Jīlī’s claim that the Christians’ error was restriction (ḥaṣr) rather than the underlying intuition. Per Hekhal’s editorial law, the text is rendered faithfully in the canonical tier and these readings are framed in the apparatus as al-Jīlī’s 15th-century Akbarian theologoumena — recognized as their own doctrine by neither orthodox Islamic theology (which rejects the Trinity outright) nor Christian theology (for whom the divine Persons are not Name, Essence, and Book). Hekhal records the reading; it does not endorse it. Genuine first-public-domain-English; full scoping at hekhal-targum/docs/JILI-INSAN-AL-KAMIL-SCOPING.md.

Bāb 36 — al-Tawrāt (The Torah: the Names of the Attributes)

أنزل الله تعالى التوراةَ على موسى في تسعة ألواح، وأمره أن يبلّغ سبعةً منها ويترك لوحين، لأن العقول لا تكاد تقبل ما في ذينك اللوحين، فلو أبرزهما موسى انتقض عليه ما يطلبه ولم يؤمن به رجلٌ واحد. وكانت الألواح السبعة التي أُمر بتبليغها من حجر المرمر، بخلاف اللوحين فإنهما كانا من نوره؛ ولهذا قست قلوبُهم لأن الألواح من الحجارة. وأما اللوحان المخصوصان بموسى: فاللوح الأول لوح الربوبية، والثاني لوح القدرة.

God, exalted is He, sent the Torah down upon Moses on nine tablets, and commanded him to convey seven of them and to withhold two — for minds can scarcely accept what is in those two tablets, and had Moses brought them out, what he sought would have come undone and not one man would have believed in him. The seven tablets he was commanded to convey were of marble stone, unlike the two tablets, which were of his light — and for this reason their hearts hardened, because the tablets were of stone. As for the two tablets singled out for Moses: the first is the tablet of Lordship (rubūbiyya), the second the tablet of Power (qudra).

Provisional draft (pending scholarly review)

وجميع ما تضمنته الألواح مشتمل على سبعة أنواع من المقتضيات الإلهية على عدد الألواح: فاللوح الأول النور، والثاني الهدى — قال الله تعالى: «إنا أنزلنا التوراة فيها هدى ونور يحكم بها النبيون» — والثالث الحكمة، والرابع القوى، والخامس الحكم، والسادس العبودية، والسابع وضوح طريق السعادة من طريق الشقاوة وتبيين ما هو الأولى.

All that the tablets contained comprises seven kinds of divine requisites, on the number of the tablets: the first tablet is Light; the second, Guidance — God said, “We sent down the Torah, in which is guidance and light, by which the prophets judged” (5:44); the third, Wisdom; the fourth, the Powers; the fifth, the Rulings; the sixth, Servanthood; the seventh, the clarifying of the path of felicity from the path of wretchedness, and the showing of what is more fitting.

Provisional draft (pending scholarly review)

اعلم أن التوراة عبارةٌ عن تجليات الأسماء الصفاتية، وذلك ظهورُ الحق سبحانه وتعالى في المظاهر الحقية؛ فإن الحق تعالى نصب الأسماء أدلةً على صفاته، وجعل الصفات دليلاً على ذاته في مظاهره. والتورية في اللغة: حملُ المعنى على أبعد المفهومين؛ فالحق عند العارفين حقيقةُ ذواتهم، فهم المراد به، وهذا اللسان هو لسانُ الإشارة في التوراة.

Know that the Torah is an expression for the self-disclosures of the Names of the Attributes — that is, the appearing of the Real (glory and exaltation be His) in the loci of His truth; for the Real set up the Names as indicators of His Attributes, and made the Attributes an indicator of His Essence in His loci of manifestation. And tawriya, in the language, is the carrying of a meaning to the farther of two senses; so the Real, for the knowers, is the very reality of their own selves — they are what is meant by Him. This is the tongue of allusion in the Torah.

Provisional draft (pending scholarly review)

Bāb 37 — al-Zabūr (The Psalms: the Attributes of the Acts)

الزبور لفظةٌ سريانيةٌ بمعنى الكتاب، واستعملها العربُ حتى أنزل الله: «وكل شيء فعلوه في الزبر»، أي في الكتب. وأُنزل الزبور على داود آياتٍ مفصّلات. واعلم أن كل كتاب أُنزل على نبيٍّ ما جُعل فيه من العلوم إلا قدرَ ما يعلمه ذلك النبي، حكمةً إلهيةً لئلا يجهل النبيُّ ما أتى به؛ فالكتب يتميز بعضها على بعض في الأفضلية بقدر تميُّز المُرسَل بها على غيره عند الله، ولهذا كان القرآنُ أفضلَ كتب الله المنزَّلة لأن محمداً صلى الله عليه وسلم كان أفضل المرسلين.

Zabūr is a Syriac word meaning “book,” which the Arabs took into use — until God sent down, “and everything they did is in the scriptures (al-zubur)” (54:52), that is, in the books. The Zabūr was sent down upon David as detailed verses. And know that every book sent down upon a prophet was given of the sciences only the measure that prophet knew — a divine wisdom, lest the prophet be ignorant of what he brought. So the Books are distinguished one over another in excellence, by the measure of the excellence, in God’s sight, of the one sent with each over the others; and for this the Qurʾān is the most excellent of God’s sent-down Books, because Muḥammad (may God bless him and grant him peace) was the most excellent of the messengers.

Provisional draft (pending scholarly review)

واعلم أن الزبور في الإشارة عبارةٌ عن تجليات صفات الأفعال، والتوراة عبارةٌ عن تجليات جملة أسماء الصفات فقط، والإنجيل عبارةٌ عن تجليات أسماء الذات فقط، والفرقان عبارةٌ عن تجليات جملة الصفات والأسماء مطلقةِ الذاتية والصفاتية، والقرآن عبارةٌ عن الذات المحض.

And know that the Zabūr, in its inner allusion, is an expression for the self-disclosures of the Attributes of the Acts; the Torah, an expression for the self-disclosures of the whole of the Names of the Attributes alone; the Gospel, an expression for the self-disclosures of the Names of the Essence alone; the Furqān, an expression for the self-disclosures of the whole of the Attributes and Names, the essential and the attributive without restriction; and the Qurʾān, an expression for the pure Essence.

Provisional draft (pending scholarly review)

وكون الزبور عبارةً عن تجليات صفات الأفعال فإنه تفصيل التفاريع الفعلية الاقتدارية الإلهية، ولذلك كان داود عليه السلام خليفةً على العالم، فكان يُسيِّر الجبال الراسيات ويُلين الحديد ويحكم على أنواع المخلوقات. وإليه الإشارة في قوله تعالى: «ولقد كتبنا في الزبور من بعد الذكر أن الأرض يرثها عبادي الصالحون»، يعني الصالحين للوراثة الإلهية.

And since the Zabūr is an expression for the self-disclosures of the Attributes of the Acts, it is the detailing of the active, all-powerful divine ramifications — and for this David (peace be upon him) was a vicegerent (khalīfa) over the world: he set the firm mountains moving, softened iron, and ruled over the kinds of creatures. To this points His saying, “And We wrote in the Zabūr, after the Reminder, that the earth shall be inherited by My righteous servants” (21:105) — meaning those fit for the divine inheritance.

Provisional draft (pending scholarly review)

Bāb 38 — al-Injīl (The Gospel: the Names of the Essence)

أنزل الله الإنجيلَ على عيسى باللغة السريانية، وأوّلُ الإنجيل «باسم الأب والأم والابن»، كما أن أول القرآن «بسم الله الرحمن الرحيم». فأخذ قومُه هذا الكلام على ظاهره، فظنوا أن الأب والأم والابن عبارةٌ عن الروح ومريم وعيسى، فحينئذٍ قالوا: إن الله ثالثُ ثلاثة. ولم يعلموا أن المراد بالأب هو اسم الله، وبالأم كُنهُ الذات المعبَّر عنها بماهية الحقائق، وبالابن الكتابُ، وهو الوجود المطلق لأنه فرعٌ ونتيجةٌ عن ماهية الكُنه؛ قال الله تعالى: «وعنده أم الكتاب».

God sent the Gospel down upon Jesus in the Syriac tongue, and the Gospel’s opening is “In the name of the Father, the Mother, and the Son,” just as the Qurʾān’s opening is “In the name of God, the All-Merciful, the Compassionate.” His people took this saying upon its outward sense, and supposed that the Father, the Mother, and the Son were an expression for the Spirit, Mary, and Jesus — and then they said: “God is the third of three.” They did not know that what is meant by “the Father” is the name Allāh; by “the Mother,” the inmost of the Essence, expressed as the quiddity of the realities; and by “the Son,” the Book, which is Absolute Existence, for it is a branch and a result of the inmost quiddity. God said: “and with Him is the Mother of the Book” (13:39).

Provisional draft (pending scholarly review)

وإليه أشار عيسى بقوله: «ما قلت لهم إلا ما أمرتني به» — أن أبلّغه إياهم — ثم قال: «أن اعبدوا الله ربي وربكم»، لينتفيَ ما توهّموه أنه هو الربُّ وأمُّه والروح. فلما بلّغهم كلامَه حملوه على ما ظهر لهم، فكان شِركُهم عينَ التوحيد، لأنهم فعلوا ما علموه بالإخبار الإلهي في أنفسهم، فمثلُهم كمثل المجتهد الذي اجتهد فأخطأ فله أجرُ الاجتهاد. فطلب عيسى لقومه المغفرةَ بقوله: «إن تغفر لهم فإنك أنت العزيز الحكيم»، ولم يقل «إن تعذبهم فإنك شديد العقاب»، بل ذكر المغفرة، لأنهم لم يخرجوا عن الحق فيما فهموه. وقال: «فإنهم عبادك»، فشهد لهم عيسى أنهم عباد الله. ولذلك قال الله عقيب هذا الكلام: «هذا يوم ينفع الصادقين صدقهم».

To this Jesus pointed in his words, “I said to them only what You commanded me” — that I convey it to them — then he said, “that you worship God, my Lord and your Lord” (5:117), so as to negate what they had supposed: that he was the Lord, and his mother, and the Spirit. But when he had conveyed his speech to them, they bore it upon what appeared to them; so their associationism (shirk) was the very essence of the affirmation of oneness (ʿayn al-tawḥīd) — for they acted upon what they knew by the divine address within themselves, and their likeness is the likeness of the diligent jurist (mujtahid) who exerts himself and errs, and has the reward of his exertion. And so Jesus sought pardon for his people: “If You forgive them, then You are the Mighty, the Wise” (5:118); he did not say “If You punish them, then You are severe in punishment,” but mentioned pardon, because they had not departed from the truth in what they understood. And he said, “for they are Your servants” — bearing witness for them that they are God’s servants. Therefore God said, just after this speech: “This is the day on which the truthful are profited by their truthfulness” (5:119).

”Their shirk was the very essence of tawḥīd” — a deliberately extreme Akbarian claim. This is the chapter’s most radical sentence. al-Jīlī’s word is ʿayn (‘the very essence, the identity-of’ — not wajh, ‘face,’ and not a mere likeness): he says the Christians’ shirk was, identically, the affirmation of oneness. It must be read as what it is: an extreme application of the Akbarian doctrine that every object of sincere belief is a real (if partial) self-disclosure of the Real — Ibn ʿArabī’s “god created in belief” (al-ilāh al-makhlūq fī l-iʿtiqād). al-Jīlī does not say the Christians were right; he says they were sincere (like an erring mujtahid, rewarded for the effort though wrong in the ruling) and that their error was a misreading of a real address. This is not mainstream Islamic theology, in which shirk is the gravest sin; it is a contested Sufi-metaphysical position. The apparatus presents it analytically and names the doctrine; Hekhal does not endorse it. The Qurʾānic dialogue (5:116-119) is verified verbatim.

Provisional draft (pending scholarly review)

فكان الإنجيلُ عبارةً عن تجليات أسماء الذات. وأما خطؤهم فكونهم ذهبوا إلى حصر ذلك في عيسى ومريم وروح القدس؛ وأما ضلالُهم فكونهم قالوا بالتجسيم المطلق والتشبيه المقيَّد في هذه الواحدية، وليس من حكمها ما قالوه على التقييد. وعلى الحقيقة ما قام بما في الإنجيل إلا المحمديون، لأن الإنجيل بكماله في آية من آيات القرآن، وهو قوله تعالى: «ونفخت فيه من روحي»؛ ثم أيّده بقوله: «سنريهم آياتنا في الآفاق وفي أنفسهم حتى يتبين لهم أنه الحق»، وقوله: «فأينما تولوا فثم وجه الله». والله يقول الحق وهو يهدي السبيل.

So the Gospel is an expression for the self-disclosures of the Names of the Essence. As for their error: it was that they went to restricting (ḥaṣr) that disclosure to Jesus, Mary, and the Holy Spirit. As for their straying: it was that they spoke of absolute corporealization (tajsīm) and a restricted likening (tashbīh muqayyad) within this oneness — and what they said by way of delimitation is not among its rulings. In reality, none fulfilled what is in the Gospel except the Muḥammadans, for the Gospel in its perfection is in a single verse of the Qurʾān: His saying, “and I breathed into him of My spirit” (15:29). Then He confirmed it with His saying, “We shall show them Our signs upon the horizons and within themselves, until it is clear to them that it is the Real” (41:53), and His saying, “wherever you turn, there is the Face of God” (2:115). And God speaks the truth, and He guides the way.

Error as restriction (ḥaṣr), not as intuition. al-Jīlī’s analytic move, and the key to the even-handed reading: he distinguishes the Christians’ “error” (ḥaṣr — restricting a universal self-disclosure to three loci) from their “straying” (tajsīm / restricted tashbīh). On the Akbarian frame, the divine does disclose in Jesus — but in everything else too (“wherever you turn, there is the Face of God”); the fault is confinement. The claim that “only the Muḥammadans fulfilled the Gospel” is again the supersessionist register — recorded, not endorsed. The Gospel’s whole content, he says, is the one Qurʾānic phrase “I breathed into him of My spirit” (the divine in-breathing into Adam, 15:29 / 38:72): the in-dwelling of the spirit in the human, universalized.

Provisional draft (pending scholarly review)

An orientation

This edition sets the verbatim original-language text beside a fresh English rendering and a critical apparatus: a running commentary on the passage, notes on the controlled vocabulary and the rendering chosen for each term, and cross-references to the lexicon and to related sections. It is a provisional scholarly draft, released openly for correction and not yet reviewed by a credentialed editor.

Apparatus

The schema of the five Books

The organizing doctrine, stated in Bāb 37: Zabūr = self-disclosures of the Attributes of the Acts; Tawrāt = the Names of the Attributes; Injīl = the Names of the Essence; Furqān = all the Names and Attributes; Qurʾān = the pure Essence. The Books form an ascending ladder of disclosure-depth, and al-Jīlī reads each prophet’s characteristic powers as the signature of his Book’s level. This is a systematization, in scriptural terms, of the same descent (Essence → Names → Attributes → Acts) that structures the whole al-Insān al-Kāmil.

The supersessionist register (Bāb 37)

al-Jīlī holds, with classical Islamic theology, that the Books are ranked by the rank of their prophets and that the Qurʾān is therefore supreme, completing and abrogating the prior Books. Hekhal records this as the text’s confessional claim in the canonical tier and does not adjudicate inter-scriptural rank in the apparatus. The point of editorial interest is the metaphysical grounding al-Jīlī gives the ranking (the disclosure-depth schema), which is his own contribution rather than standard kalām.

The Trinity-allegoresis (Bāb 38): a doctrine recognized by neither tradition

al-Jīlī reports a “Father / Mother / Son” Gospel-opening (which corresponds to no canonical Gospel text) and reads it allegorically as the Name Allāh / the Essence-quiddity / the Book (Absolute Existence). Two cautions belong here. First, this is not Christian doctrine: the Christian Trinity is Father, Son, and Holy Spirit (not a “Mother”), and the Persons are not glossed as Name, Essence, and Book. Second, it is not normative Islamic theology, which rejects the Trinity outright (Qurʾān 5:73, 4:171). al-Jīlī’s reading is an Akbarian taʾwīl that assimilates a (garbled) report of Christian language to his own metaphysics. The apparatus presents it as such. cf. Qurʾān 4:171, 5:73, 5:116 on the Qurʾānic rejection of trinitarian and incarnational claims (canonical)

“Shirk as the very essence (ʿayn) of tawḥīd” and the god of belief

al-Jīlī’s most provocative sentence — that the Christians’ associationism “was the very essence of the affirmation of oneness” — is an extreme application of the Akbarian doctrine of the ilāh al-muʿtaqad (“the god of belief” / “the god created in belief”): every sincere believer worships a real, if partial and restricted, self-disclosure of the Real, and is “rewarded for the exertion” even when wrong in the ruling, on the model of the erring mujtahid. al-Jīlī is explicit that the Christians erred (by ḥaṣr, restriction) and strayed (by tajsīm / restricted tashbīh); he does not affirm the Trinity. This is a contested Sufi-metaphysical position, not a mainstream Islamic one (where shirk is the gravest sin), and Hekhal records rather than endorses it. Ibn ʿArabī, Fuṣūṣ al-Ḥikam, the Bezel of Hūd / the Bezel of Nūḥ, on the god of belief (training-memory; pending verification); W. Chittick, Imaginal Worlds (1994), on the god created in belief (training-memory; pending verification)

Folk-etymologies and the Qurʾānic anchors

al-Jīlī binds Tawrāt to tawriya (“allusion / double-meaning”) and treats Zabūr as Syriac for “book” (citing 54:52) and the Gospel as Syriac-language. The Tawrāt / tawriya link is a homiletic folk-etymology, not a historical derivation (Tawrāt is from Hebrew tôrāh; Injīl from Greek euangelion). The Qurʾānic citations across the three chapters — 5:44, 5:3, 5:116-119, 13:39, 15:29, 21:105, 54:52, 27:16, 2:115, 41:53, 48:10, 4:80, 2:26 — were verified verbatim against the canonical Qurʾān; the digital source’s surah-attributions were corrected where wrong (it tagged manṭiq al-ṭayr as al-Naḥl; it is al-Naml 27:16).

التوراة (al-Tawrāt) → the Torah

Active senses: the-Torah-as-Name-Attribute-disclosures, the-revealed-Torah. Selected: the Torah (proper noun retained; ontological gloss in apparatus). Rationale: in Bāb 36-37 the Torah = the self-disclosures of the Names of the Attributes (asmāʾ al-ṣifāt). al-Jīlī’s Tawrāt/tawriya word-play (the “tongue of allusion”) is homiletic, not etymological. Forbidden: the Law, the Pentateuch, the Old Testament (al-Jīlī’s sense is explicitly not the legal one).

الزبور (al-Zabūr) → the Zabūr / the Psalms

Active senses: the-Zabūr-as-Act-Attribute-disclosures, the-Psalms-of-David. Selected: the self-disclosures of the Attributes of the Acts (with the proper noun “the Zabūr / the Psalms” in the body). Rationale: David’s dominion over the created order follows from the Zabūr’s level (the Acts). al-Jīlī notes Zabūr is Syriac for “book” (54:52). Forbidden: the Psalter, the songs, the scriptures.

الإنجيل (al-Injīl) → the Gospel

Active senses: the-Injīl-as-Essence-Name-disclosures, the-Gospel-of-Jesus. Selected: the Gospel (proper noun retained; ontological gloss in apparatus). Rationale: the highest of the three prior Books, disclosing the Names of the Essence — which grounds al-Jīlī’s reading of its language as reaching for the Essence (and being misheard). Forbidden: the New Testament, the Evangel, the good news.

حصر (ḥaṣr) → restriction

Active senses: restriction, confinement. Selected: restriction. Rationale: the precise name al-Jīlī gives the Christians’ error — confining a universal self-disclosure to Jesus, Mary, and the Spirit, rather than seeing it everywhere (2:115). The critique is of ḥaṣr, not of the intuition; this is the hinge of the even-handed reading. Forbidden: enumeration, siege, limitation.

أقانيم (aqānīm) → hypostases

Active senses: hypostases, Persons. Selected: hypostases. Rationale: sing. uqnūm (via Syriac qnōmā), the Arabic Christian-theological term for the Persons of the Trinity, as al-Jīlī reports it. The apparatus notes that al-Jīlī’s report of Christian positions is a 15th-century Muslim doxography, not a Christian self-description. Forbidden: principles, elements, foundations.

No public-domain predecessor exists

As with Bāb 32 and Bāb 34-35, the Comparison surface is empty of a predecessor — a genuine first-public-domain-English (the catalog’s third in this corpus). Neither chapter appears in Nicholson 1921 (PD; thematic, weighted to the Names and Bāb 60) or in Burckhardt’s Universal Man (copyrighted; opening quarter only). Full landscape in hekhal-targum/docs/JILI-INSAN-AL-KAMIL-SCOPING.md.

Scope honesty: this pass renders each chapter’s doctrinal spine, not every line. al-Jīlī’s seven-tablets sub-expositions (Bāb 36) and the Solomon / prophet-vs-saint discussion (Bāb 37) are summarized in the per-passage notes rather than translated in full; a complete rendering of Bāb 36 (the longest chapter) is queued. Source caveat: the full clean Arabic of all three chapters is archived in the witness-2 cache; “no complete English exists” is well-attested but not exhaustively verified; the hadith and the al-Kharrāz / al-Shiblī / Abū al-Ghayth sayings are training-memory pending print verification.

A note on method before the parallels

The parallels below are structural: they observe where al-Jīlī’s metaphysical schema rhymes with concepts in other traditions. They do not claim that al-Jīlī’s allegoresis represents what Jews or Christians hold, nor that the traditions agree. The Trinity-allegoresis in particular is al-Jīlī’s own and is disowned, as doctrine, by the very tradition whose language it borrows.

Christian theology: the Word/Logos and “the Son as the Book”

al-Jīlī’s gloss of “the Son” as “the Book, which is Absolute Existence — a branch and result of the inmost quiddity” rhymes, structurally, with the Logos theology of John 1 (the Word that is with God and is the agent of all existence) and with the patristic “eternal generation” of the Son from the Father. The rhyme is real and worth seeing; the doctrines are not the same (for Christianity the Son is a divine Person, fully God, incarnate — not a “Book” or “Absolute Existence” emanated from a quiddity). Cross-tradition relation: structural-rhyme-not-identity.

Kabbalah: the scriptures as graded disclosure

al-Jīlī’s schema — the Books as ascending depths of one self-disclosure — parallels the Kabbalistic reading of Torah as disclosed on graded levels (the four-fold PaRDeS, and the Zoharic Torah-as-the-divine-Name), and the idea that the same text veils and reveals at different depths echoes the tawriya (“tongue of allusion”) al-Jīlī assigns to the Torah. Cross-tradition relation: shared-graded-scriptural-disclosure.

Within the Akbarian corpus

The “god of belief” doctrine behind Bāb 38’s most radical claim is Ibn ʿArabī’s, developed in the Fuṣūṣ (the Bezels of Nūḥ and Hūd) and read with the tanzīh/tashbīh dialectic of the Fass Nūḥ; the disclosure-schema continues the Essence/Names/Attributes descent that structures the Qurʾān/Furqān pair (Bāb 34-35) and the Ṣalṣalat al-Jaras (Bāb 32).

Source-text attestation: HIGH (two-witness) on the rendered passages. Witness 1: archive.org OCR print edition. Witness 2: ibnalarabi.com digital matn (kamil.php?id=39,40,41, Dr. M. A. Haj Yusuf). All embedded Qurʾānic citations verified verbatim against the canonical Qurʾān (api.alquran.cloud quran-uthmani); witness-2 surah-attributions corrected where wrong (manṭiq al-ṭayr = al-Naml 27:16, not al-Naḥl). Critical exclusion: the website’s “تعقيب” postscript on Bāb 38 (a modern anti-Pauline polemic referencing Mithras, the Roman Empire, and Paul of Tarsus) is a modern editorial interpolation, NOT al-Jīlī’s text, and was excluded; al-Jīlī’s chapter ends at his standard closing formula. Both witnesses + the full clean Arabic of all three chapters are cached under corpus/source_attestations/jili-insan-al-kamil/.

Scope: this pass renders each chapter’s doctrinal spine (9 passages). al-Jīlī’s longer enumerations (Bāb 36 seven-tablets sub-contents; Bāb 37 Solomon / prophet-vs-saint) are summarized in the notes, transparently; a full Bāb 36 rendering is queued. Audit harness (drift/registry/citation) not run (rank_bm25 unavailable); in-session self-audit per Path B: controlled vocabulary used (tawrāt not “the Law”; ḥaṣr “restriction”; aqānīm “hypostases”); five lexicon pages referenced with the -proposed suffix; the Qurʾānic citations verified, the hadith and Sufi sayings flagged training-memory.

Status: machine-assisted; not deployed; pending editor sign-off. Given the interfaith-sensitive content, this output in particular should have an editor (and ideally a second reader) pass on the framing before any flip to verified or publication. Five glossary entries staged at v0.8; five Hekhal lexicon pages proposed (not yet authored).

al-Insān al-Kāmil, Bāb 36-38 -- The Three Prior Books (Torah, Psalms, Gospel)

About al-Insān al-Kāmil, Bāb 36-38 -- The Three Prior Books (Torah, Psalms, Gospel)

Bāb 36 — al-Tawrāt (The Torah: the Names of the Attributes)

Bāb 37 — al-Zabūr (The Psalms: the Attributes of the Acts)

Bāb 38 — al-Injīl (The Gospel: the Names of the Essence)