He established its constitution from the very essence of His form,
and the Real Himself set His balance within it.
The origin is from me, and the ruling of weighing is from Him; thus
the rulings of His weights made Him manifest in His entity.
He deposited the higher world within it through what
He gave it from Himself within the limit of its possibility.
It thus became a gathering of what He had scattered
of realities among the entities of His engendered things.
Through gathering, the attainment of His form was established for it;
it would not have known this but for the ruling of its faith.
It encompassed in knowledge that the affair within it is
contrary to what it is in the signs of His Qurʾan.
Whoever reads it knows its reality:
that it has never ceased to be under the ruling of His Furqan.
Were it not for the soul’s nobility, the animal would not ward off harm from itself. It did not intend to harm another, although it does not know that what is due from it toward another is what is due toward itself, because of their sharing in the reality.
Likewise, when a human being wards off harm from himself, no
Notes
Translator’s note TN3118-1: The poem’s pronouns shift between the human constitution and the divine source; the English follows that reading without resolving every possible referent. Qurʾān and Furqān also permit a contrast of gathering and differentiation, continuing the poem’s imagery of gathered and scattered realities.
