A real sensory image, so the sense has no superiority over the imagination, because the sense gives images to the imagination, so how can the one who influences it influence the one who influences it? What is the influence on what is influenced by it? This is impossible with reason, so be aware of these treasures. If you have acquired them, there is nothing in the world, I mean you, except the one who He is equal to you in that

And know

that when the Messenger of God, may God’s prayers and peace be upon him, was asked about the pictures, what it is, he said, may God’s prayers and peace be upon him, “It is a horn of light with Israfil at the top.”

Then he told that its shape was that of a horn, so he described it. With breadth and narrowness, the century is wide and narrow, and it is in our view contrary to what the scholars of theory imagine regarding the difference between what is at the top of the century and its bottom, and we will mention it, God willing, after this in this chapter. Know that the vastness of this century is extremely spacious. None of the universes is wider than it, and that is that He rules. By His reality, He applies to everything and to what is not anything. He imagines pure nothingness, the impossible, the necessary, and the possible, and He makes existence into nothingness and nothingness into existence, and in it.

The Prophet, may God bless him and gr

If the Lawgiver had not known that you have a reality called imagination that has this ruling, he would not have told you that it is as if you see it with your sight, for the rational evidence forbidding whoever it is, for it refers to its evidence, likeness, and sight did not perceive anything except the wall. So we know that the Lawgiver addressed you to imagine that you are facing the truth in your legitimate qiblah. You have the right to receive it, and God says, “Wherever you turn, there is the face of God and the face of the thing, its reality and its essence. Imagination has depicted someone for whom, with rational evidence, it is impossible to form or imagine, so that is why it is broad. As for what is in it of narrowness, it is not within the power of the imagination to accept any of the sensory or moral matters, lineage, addition, or the majesty of God and His essence. Except by form, and if he wanted to perceive something without form, its reality would not be given, be

As for the fact that the horn is made of light, then light is the cause of revelation and manifestation, since if it were not for light, sight would not have perceived anything, so God made this imagination a light by which it can perceive the representation of every thing, whatever matter it is, as we mentioned, for its light penetrates into pure nothingness and depicts it into existence, so imagination has more right to the name of light than All creatures described with light, their light does not resemble lights, and with it manifestations are perceived, and it is the light of the eye of imagination, not the light of the eye of sense, so understand, for it will benefit you to know that it is light, so you can learn to be aware of it from those who do not know that, and it is the one who says, “This is corrupt imagination,” and that is because this speaker does not know of the perception of the imaginary light that God Almighty has given him. Just as this speaker makes the sens

As for our companions, they made a mistake in this horn. Most of the wise people considered its narrowest to be the center, and its highest to be the highest sphere, above which there is no sphere, and that the images it contained were images of the world, so they made the wide horn to be the highest and its narrow to be the lowest of the world. The matter is not as they claimed, but rather since the imagination, as we said, depicts the truth, then those without it. From the world to nothingness, the top of it was narrow and its bottom was wide. This is how God created it. The first thing of which He created was narrow and the last of what He created of it was what was expansive, and it is the one that follows the head of the animal. There is no doubt that the presence of actions and universes is broader, and for this reason the knower does not have breadth in knowledge except to the extent of what he knows of the world. Then it is If he wants to move to knowledge of the oneness o