It is prostration and knocking at the door of the station of acceptance by the Real (al-Ḥaqq). The door opens, he raises his head, and in this manifestation, due to the dahsha (awe) that arises in him, the deeds in his hand fall away. He is called out: "What have you brought?" He replies: "These are the deeds of so-and-so, son of so-and-so; the sultan made me his khalifa (deputy); all the tribute that I was commanded to take from the desert of the Presence was presented to me."
The Real says: "Accept him with the manifest imam (imām-i mubīn); I had written him before I created him. Not a single letter changes. Raise his obligations to the Illiyyīn." The obligations are raised. This occurs at the Sidrat al-Muntahā.
However, if there is injustice or things not in accordance with the Real in these deeds, the gates of heaven are not opened for them. In this case, their destination is the celestial sphere of ether, and the address that occurs there also occurs here. (Then they are commanded and sent to Sijjīn, as in the verse. (Tadbīrāt, 188)
There is neither equal nor like there.
All are incapable of being ṣāḥib (possessor) of Him.
My love, bound to existence,
Is together with His very essence.
The intellect only separates Him by forms,
Even if intellects declare Him transcendent,
They shoot at Him the arrows of similitude with words.
All of these are delusions,
So that the existence of confession may spread.
That is why I said it deceives,
Their words answer themselves with their own tone.
All of these are violations,
His very essence is established,
As a contradiction in intellect and iman (faith).
For this reason, he did not go to extremes,
The believer is protected from its interpretation,
Its attribute is majesty with Allah,
I interpret, but he worships his intellect.
It is not something that can be spoken of.
The ḥāl (spiritual state) is in the intellect. The intellect is not in the nafs (lower self), but in the ruh (spirit). The ruh is the companion of the angel. The angel is the possessor of knowledge, insight, inspiration, destiny, the hereafter, dhikr (remembrance of God), truth, and certainty. (Ruh, 40)
The intellect constantly oscillates between ascent and descent. It draws near to its Creator (Bārī) by benefiting, and He manifests Himself to it. Some part of His essence is unveiled to it. As much as it knows itself, it knows its Creator. There is no end to its knowledge of His essence. There is also no end to its knowledge of its Lord. The way to know His essence is through manifestations; the way to know its Lord is to know something about His essence. It draws near by benefiting those other than Him, and thus it increases infinitely. Thus, it is poor and rich, noble and abased, slave and master. The Real continually inspires it to seek manifestations in order to attain maʿārif (gnoses). The dominance of this name over it occurs on one of the Thrones.
The intellect only turns to what it knows by self-evidence or what thought gives it. For thought to comprehend it is bāṭil (invalid). For the intellect to comprehend it by way of thought is also bāṭil. Yet it originates from the intellect. Nevertheless, its limit is to reason and to retain what is in its possession. The Real has granted it knowledge of Himself, and it has reasoned this knowledge. For this is intellect; it does not come by way of thought. This is something we cannot prevent. The intellect is not independent in comprehending this knowledge that Allah Most High grants to whomever He wills among His servants. But the intellect turns to this knowledge without any proof or demonstration. For maʿrifa (gnosis) is beyond the limits of the intellect's means of comprehension. Then, it is impossible to express these essential attributes with words. For words are foreign to representation and analogy. (Futūḥāt, I, 141)
The nafs (lower self) accepts in the cosmic barzakh (isthmus),
The ruh (spirit) is accepted in the celestial sphere,
Between two trustworthy ones,
The senses are bound to the lower sphere,
The intellect is of two kinds, its first is acquired,
Just as a child learns in school,
With book and teacher, it becomes thought,
Its meanings become knowledge of love and virginity,
Your intellect becomes superior to others,
But memorizing becomes burdensome,
You wander, becoming like a memorizing tablet,
But the one who passes beyond is the Lawḥ-i Maḥfūẓ (Preserved Tablet)!
The second intellect is a gift from Yazdān (God),
Its source is within the soul, within the heart! (Mathnawī, IV, 76)
Intellect is of two kinds: The first is the intellect acquired by effort and striving; just as a child in school learns and acquires knowledge by working, so too do you learn and acquire by striving.
By memorizing from books and teachers, by thinking, by reading and memorizing, you acquire things related to meanings and other beautiful, untouched knowledge.
Thus, your intellect becomes superior to others, but memorizing them becomes burdensome for you.
You wander about, becoming like a memorizing tablet, but the one who passes beyond is the Lawḥ-i Maḥfūẓ (Preserved Tablet)!
The other intellect is Allah's gift; its source is within the soul, within the heart! (Mathnawī, IV, 525)
In the language of Muslims, the word 'intellect' does not resemble the word 'intellect' in the Greek language. In the language of Muslims, 'intellect' is a verbal noun from the verb naqala-ya'qilu. As it is mentioned in the Qur'an: "If only we had listened or used our intellects, we would not be among the companions of the blazing Fire." (al-Mulk 67:10) "Indeed, in this are signs for a people who use reason." (al-Baqara 2:164) "Have they not traveled through the earth and had hearts by which to reason and ears by which to hear?" (al-Ḥajj 22:46) Thus, Allah has placed in man...