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    "num": 1,
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    "title": "Book of the Glorious",
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    "text": "## p. 116 (leaf n121)\n\nFor all that occurs to you in these books, of what we have mentioned to our master, peace be upon him, contains purposes that cannot be disclosed to you; and were they disclosed to you, what is in them would not be known until you become like Jabir ibn Hayyan. So if you were like him you would have no need that it be disclosed 3 * to you, just as he had no need of that. So know this.\nAnd because this our book is the Book of the Majestic, what must be mentioned in it is what befits the meaning of this name, and what should be advanced in it after that upon it at the coming of its place. And know 6 that the majestic among people is praised for his deed, noble for his natural dispositions, and noble for his generosity and his giving; and he is not in the inward contrary to this, even if he should be contrary to it in reality.\nAnd that is because the principles of the transfer from corporeal matters to the intellectual matters which 9 are in the utmost opposition to them and remoteness from them in all matters whatsoever must be first first, just as that is required in the teaching of all the intellectual sciences according to what the people arranged in their teachings. And when the transfer from base sense, which is the science of the dark bestial ones, 12 according to their ranks in deserving punishment, and the beginning from it and the deliverance from its evil also occurred from God Most High according to an ordering in the deserving of the portions of deliverance and their measures and its strength and its weakness and its nearness and its farness, and it was known that 15 one transfers to R only after passing through B and J, and these were not infinite, it was necessary.\n\n\n## p. 117 (leaf n122)\n\nIt is inevitable that the transfer occurs from the affairs of the body from the nearer and nearer and to the nearer and nearer until it reaches the sought. And if the matter is thus, and the infant, were he fed meat and coarse food ٣ at the hour of his emergence from the womb, would die and his nurture would not be sound, and the soundest of regimens in his case is that he be nourished with his mother’s milk until he becomes accustomed to that for the space of a full year and eats it for two years; then when he strengthens a little >and< the watery part of darkness is repelled by the light of his heat which liquefies it ٦ from its actions according to the natural order, a little well-ground rice is mixed for him with the milk and the corruption, and he is fed it and nourished with it just as he was nourished with his mother’s milk [٢٨] for a period shorter than the period of his nourishment with milk. Then when he strengthens a little, he is transferred from that to cake and sugar ٩ and whatever runs the course of dry fruit which sweetens and dries and strengthens the action of the innate heat and clarifies it and does not increase its quantity, but rather the power of its praiseworthy effect and the purity of its natural actions. Then when there passes over him in that a period shorter than the first, and it is made clear, he is fed food from ١٢ wheat and the best part of the usual grains. Then after that he is fed the coarse part of food such as meat and other coarse foods, so that his bones strengthen thereby and his body becomes stout. And were he fed it at the beginning of his affair it would kill him and not revive him; and were he now restricted to his mother’s milk ١٥ he would have no strength nor would his life be prolonged. And if the matter is thus, it is necessary that we proceed first to the intellectual sciences.\n\n\n## p. 118 (leaf n123)\n\nFirst: otherwise we would be like one whose long imprisonment beneath the earth has been such that he sees no light and does not distinguish between night and day; then if he were brought out all at once and looked at the disk of the sun the first thing he looked at, his sight would depart and he would derive no benefit from the light to which he had come forth. But if he advanced toward it gradually, it would indeed have been beneficial to him; and the least of the benefit in it for him is that his sight not depart.\n٦\nSince the discourse has brought us to this place, let us speak of the Majestic One. So I say: the Majestic One is he who by his own effort, toil, and striving has attained from knowledge to the rank of the Articulate Ones, so that he has become an articulate one observing the Silent One. His rank from the Silent One has become the rank of Sin from Mim, and that is according to the view of the People of the Eye, not according to the view of the People of Sin. But according to the view of the People of Sin it is as the rank of the Eye from Sin, according to the opposition required by the difference of the two schools.\n١٢\nThat is because the view of the People of the Eye does not require any one of them in that to make a distinction. As for the People of Sin, they do require a distinction, because the People of Sin do not say that the Majestic One is in the rank of the Eye from Mim <.......> and the Eye has never ceased to be that which gives the Mim its constitution, inclines toward it, assimilates it to its own essence, and makes it resemble its own essence in whatever of that resemblance lies within the power of the Mim. Therefore its inclination and its return were not permitted.\n\n\n## p. 119 (leaf n124)\n\nto its essence, so it became after what it had been +++ because of the attraction of its Balance and its assimilation to it by essence, and that is due to the length of companionship and the abundance of adjacency. The noble one, however, is not in this state, but rather in that its being is far superior to the mim, since it has attained the rank of the mim from ٣ without adjacency to the ʿayn nor regard from it toward it, nor any alif, nor companionship, nor rectification, nor return or assimilation to the ʿayn except in the virtue which it attained by itself, not by the refining of ٦ any refiner nor the rectification of any rectifier.\nNow if this is established, and the noble one also has two-thirds of it dark and one-third luminous, while the mim has one-fourth of it dark, <.....> and this distinction is shared in the need for it by the masters of the ʿayn and the masters of the sin, while the masters of the sin are distinguished by the other ٩ distinction which the masters of the ʿayn dispense with. And in this is a brotherhood — and truly, my master — a great miracle among the miracles of the ʿayn, which is the distinguisher between its truth ١٢ and the falsehood of what is other than it, if you have understood it.\nThat is because the sin is dispensed with from the ʿayn. Only what appeared to it appeared from the one to whom what belongs to the ʿayn was attributed, by what was taken from its lights, and those eyes weakened from\n\n\n## p. 120 (leaf n125)\n\nPerception of the cause of those lights [٤٨] — they were equal and were deemed great — + and they increased from the lights of Sin. It only aided the Mir because of what it saw of the darkness of the Mir. He went in that to an opinion astronomical, philosophical, natural.\n٣\nThat is because when they saw the darkness in the Mir manifestly they said: What is in it of the manifest and multiplied parts of light does not belong to it from its own essence, because from the single natural essence there do not come two contraries. So they said “Sin aids it,” because they saw the paucity of those dark parts in Sin. That is because its dark part has no motion, so it is very hidden in it, because it resembles in form the greatest of the lights in magnitude, which is the active Hamza of the letters that is the first ʿAyn, and it is the first simple for the sake of invention and the noble excellent utterance, so know that. For it — and by the truth of my master — are the principles of this science by which we rose above the classes of men and joined the masters; upon us be their blessing.\n١٢\nWhen the matter is as we have mentioned to you in this, then the companions of Sin, despite its excellence and its rank from the ʿAyn, have reversed the whole affair of the ʿAyn, while in their own estimation they are its pointers. Likewise is most of this matter, O my brother, and we have in that a discourse that would be long; so let it be taken from the most appropriate places for it in these books and others. For we only\n\n\n## p. 121 (leaf n126)\n\nWe mention in this book what serves as a ladder and a bridge to that which we shall bring after it from these theological sciences. So if what we have mentioned is clear, then the great ocular miracle in this discourse is that the distinction is necessarily attached to Him and to them, and it is not permissible that it be attached to Him without them. For in that lies the occurrence of doubt due to the dominance of caprice. However, what attached to them of the distinction, since He participated with them in its attachment in the same way, its aspect became clear, inasmuch as its lights were shining, evident, and clarifying every difficulty. And the distinction by which they were singled out apart from the Eye — and by the Eye and the Sin I only mean their companions, because error and correctness occur in this doctrine from the disciples and the companions, so know that, since they did not direct themselves in it toward excellence but rather it grew dark upon them — had no aspect for Him. Thus the manifest distinction necessarily attached to both of them in which they shared is greater, more hidden, and more difficult in its outward aspect than the distinction by which the companions of the Sin were singled out, even though it is the reverse. And that is because companionship and familiarity in their outward aspect are a nearer distinction than the doubling of the dark letters and the doubling of the luminous letters. And that is because the doubling of these requires a natural clarification, whereas companionship and adjacency are not requiring of their like; and in every aspect, were it to require it, it would be...\n\n\n## p. 122 (leaf n127)\n\nIt necessitated it from him without the letters necessitating what they necessitate. That is because the morbid matters without doubt do not weigh anything in relation to the natural matters. ٣ We need to say how that is, so I say: the necessary distinction * for all the great manifest one whose act is only intentional in its traces, whose lights of the textual eye revealed it to his companions and his disciples and his gates, is that the mim in it is one dark letter, and in the majid there are two dark letters, [٦٩] and in the sin which the majid is in its place there is one hidden letter. So that which necessarily followed for the companions of the eye from this distinction is that they say an easy saying, which is that they make clear that the majid is not resembling the sin ٩ <.....> capable from the mim, it was not possible except that it fall short of the essence of the mim, since it was receptive from a receptive, and the first receptive must fall short of what is given by essence * because of what is in its essence, and the second receptive must fall short of what is given which it gives. ١٢ Because if it were like it, its reception would be from one, and the second would not need an intermediary, since its reception would be like the reception of the first receptive. * If < > it did not need an intermediary, it would be receptive from what is given which the first received from, which it became receptive from. ١٥ All this is impossible, so know that. Therefore there came to be in the majid from the letters of darkness\n\n\n## p. 123 (leaf n128)\n\nTwo letters [in al-majid], and it was in the mim which was mentioned before it and by which one letter resembles it. As for the sin which has taken its place from the mim, because of the length of companionship and adjacency it was not permitted that it be like al-majid; rather its zulmani letter became ٣ a hidden, motionless sultan, and no motion whatever is discerned in it in any of its states or in whatever places it occurs. Therefore it became one non-Arabic species. Understand this, for it is among the wondrous secrets and elegant matters. The distinction is made clear according to ٦ the view of the ashab al-ʿayn + and the simile and analogy are sound according to the view of the ashab al-sin. For the ʿayn is entirely nurani while the mim is zulmani in its final quarter, so that in sum judgment is not valid upon it. That is because the proposition was that al-majid is superior to ٩ the mim, since it attained what it attained by itself and its own essence without companionship or attraction. Likewise the other view must be when it is added to the sin. This is the point on which there is no difference between the two statements. What requires distinction is companionship and the lack of companionship. So when this ١٢ requires distinction by necessary need, and we have already made clear that the separation of the two stations is that this one is of higher station without the companionship which belonged to the mim and the sin—except that the mim has longer companionship and more familiarity and homogeneity than the sin in their outward aspect—let us therefore pronounce in this matter ١٥ a good statement, for it is a very difficult topic.\n\n\n## p. 124 (leaf n129)\n\nAnd that is because the majid must by nature be closer in affinity than the sin and the mim together and more perfect in receptivity from the ʿayn, except that it is distant in place. Were it not\n٣ for that, it would not be permissible for it to attain the rank of one who has companionship and proximity despite the distance of the abode and the scarcity of familiarity and mixing. Therefore it is necessary that it be more excellent. However, the statement that it is more excellent than the mim together with what is in the majid of abundance of parts of darkness and their scarcity in the mim.\n٦ I say: the matter in that is very clear, and it is demonstrated from the speech of the astrologers and the natural philosophers together, if you have understood that.\n\nThe dal is a dark letter in the mim and it is the same in the majid, except that\n٩ the dal is a letter among the letters of moisture, and the mim is a dark letter and it is among the letters of dryness. As for the alif in the majid, it has no entry into this chapter, because we have already expounded speech about it in our Muwaziniyya books and our books on the letters. So if the matter\n١٢ is thus and this alif is attributed to darkness and death and lack of motion and to the extremity of light by the manifest form and the local vacuity according to what we have said in all our books on the properties of these letters, then know that. And if the dal is with the mim\n١٥ which is its contrary, then necessarily its power is broken by its contrary that is adjacent to it. And this is evident in the demonstration [269] in all matters. As for the astrological ones among them, when the inauspicious is with the inauspicious contrary to its nature in one degree, then each one\n١٨ of the two inauspicious ones necessarily nullifies the action of the other and prevents it from emptying what is in its nature.\n\n\n## p. 125 (leaf n130)\n\nFrom evil. And likewise it is — and truly, my master — in natural matters also and in the divine religious ones. So know that and discern it; you will find it manifest and continuous. ٣ Now since the Majestic was less darkness and harm than the Mim on account of the isolation of the dal of the dark ones in the Mim and its connection in the Majestic with the jim, and it is its contrary and equal to it in its rank, and each one of them nullifies the act of its companion, the difference between them is therefore... ٦ and for that reason the Majestic did not need, in ascending to the station of the Mim and the Sin, a companion, whereas each one of them needed it according to the measure of its receptivity and the paucity of the matter of the ʿayn in it. So know that and measure upon it all these matters, for speech concerning it will become clear to you. ٦ And since we have come, concerning this measure of the beginning, with knowledge of the ʿayn and the letters according to ٩ the level of this book and what is fitting for its compilation, let that be its end. And let us conclude the Book of the Majestic ٩ with it until what is fitting of this science connects with the discourse concerning it, since what we have mentioned in it is a preamble and a way of access to what we shall set forth afterwards of these noble sciences ١٢ from which people are as distant as their distance from the higher heavens — rather, as distant as the curvature of their souls from the receptive souls. As for the knowing one, it is farther, and the one that originates it. So there is no relation — and truly, my master — ١٢ between the souls of mankind and it, since what has no end has no relation to anything possessing ends. ١٥ So know that and build your affair according to it, if God Most High wills. And by God I seek aid, for He is sufficient for us and the best trustee. The Book of the Majestic is completed with praise of God and the excellence of His granting success and His help. And may God bless our master Muhammad, the best of His creation, and his family and his companions, and grant abundant peace.\n\n\n## p. 126 (leaf n131)\n\nIn the name of God the Merciful the Compassionate. Praise be to God for the uninterrupted flow of His blessings and His bounties upon us and His grace, and we follow it with prayer upon our lord Muhammad and his family and peace. ٣ We have already written to you in more than one book of the Balances according to the opinion of Balinas in particular concerning the science of the Balances, and now we hasten to mention whoever opposed it and whoever agreed. ٦ Balinas said: I say and I describe the Wisdom by which I was aided after my coming forth from the cave and taking the Book and the Tablet: that which is common to all things is the Natures which are the simple ones, not the compound; and when a thing is common, it is impossible that it should not have a quantity — and we have already made this clear in more than one thing of our books on this Art. ٩ Then he said: and the Weights which are common to the plants and the animals and the Stone are in the proportion of seventeen, and the Elixir is not like that, but what is of them like that — and this ١٢ we have also made clear in more than one thing of our books. Then he placed their alchemy upon what we have already mentioned.",
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