al-Insān al-Kāmil, Bāb 39-40 -- The Descent and the Opening (al-Nuzūl, al-Fātiḥa)

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

al-Insān al-Kāmil, Bāb 39-40 -- The Descent and the Opening (al-Nuzūl, al-Fātiḥa)

al-Insān al-Kāmil, Bāb 39-40

الإنسان الكامل · في نزول الحق · في فاتحة الكتاب

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)

Two chapters in which al-Jīlī reads a hadith and a sūra through the single lens of self-disclosure. Bāb 39 takes the famous “descent hadith” — God descends to the lowest heaven in the last third of every night — and dissolves its apparent anthropomorphism: the “descent” (nuzūl) is the Real’s manifestation in every atom; the “night” is the darkness of createdness; the “lowest heaven” the outward of creation; the “last third” the inner divine reality (the jabarūt, above the kingdom and the dominion). Bāb 40 reads the Fātiḥa as the seven essential Attributes (the “seven oft-repeated”) and, on the hadith “God apportioned the Fātiḥa between His servant and Himself,” as the very seam between the Real and the human.

Editorial note. Bāb 40 carries al-Jīlī’s most thoroughgoing waḥdat al-wujūd exegesis: he reads “You alone do we worship” (iyyāka naʿbudu) as God addressing Himself — “He is the worshipper of Himself through the loci of manifestation that are the creatures.” This is the same logic as the Bāb 38 claim that “their shirk was the very essence of tawḥīd,” and it is framed here the same way: as al-Jīlī’s Akbarian theologoumenon, in the canonical tier in his own words, with the apparatus noting that it is not mainstream Qurʾānic exegesis (which holds the worshipper and the Worshipped really distinct). Hekhal records the reading; it does not endorse it. Genuine first-public-domain-English; scoping at hekhal-targum/docs/JILI-INSAN-AL-KAMIL-SCOPING.md.

Bāb 39 — al-Nuzūl (The Descent to the Lowest Heaven)

وقوله صلى الله عليه وسلم: «إن الله ينزل في الثلث الأخير من كل ليلة إلى سماء الدنيا» — الحديثُ يدل بإشارته إلى ظهور الحق سبحانه وتعالى في كل ذرّةٍ من ذرّات الوجود. فالمراد بالليلة هي الظلمةُ الخلقية، والمراد بسماء الدنيا ظاهرُ وجود الخلق، وبالثلث الأخير حقيقتُه؛ لأن كل شيءٍ من أشياء الوجود مقسَّمٌ بين ثلاثة أقسام: قسمٌ ظاهرٌ ويسمى بالمُلك، وقسمٌ باطنٌ ويسمى بالملكوت، والقسمُ الثالث قسمُ الجبروت، وهو المنزَّه عن القسم المُلكي والملكوتي، فهو الإلهيُّ المعبَّر عنه بالثلث الأخير. فتنزُّلُ الحقِّ هو ظهورُه بتنزيهه في نفس التشبيه الخلقي.

And his saying (God bless him and grant him peace): “God descends, in the last third of every night, to the lowest heaven.” The hadith points, by its inner sign, to the manifestation of the Real (glory and exaltation be His) in every atom of the atoms of existence. What is meant by “the night” is the darkness of createdness; by “the lowest heaven,” the outward of the existence of creation; and by “the last third,” its [inner] reality. For everything among the things of existence is apportioned into three parts: an outward part, called the kingdom (mulk); an inward part, called the dominion (malakūt); and a third part, the part of omnipotence (jabarūt), which is held transcendent of the kingly and the dominion parts — it is the divine part, expressed as “the last third” by the tongue of allusion. So the Real’s “descending” is His manifesting Himself, by His [own] transcendence, within the very likening of createdness.

The descent read as manifestation, not motion. The “descent hadith” (Ṣaḥīḥ al-Bukhārī 1145, Muslim 758) is a classical flashpoint of the literal-versus-figurative debate over divine attributes. al-Jīlī’s Akbarian taʾwīl dissolves the dispute: nuzūl is not a change of place but ẓuhūr — the Real’s manifestation in every atom — and the hadith’s three time-parts map onto the cosmological triad mulk / malakūt / jabarūt (kingdom / dominion / omnipotence), the “last third” being the inner divine reality (range cards on nuzūl and the triad elaborate). The closing phrase is exact and load-bearing: the descent is the Real “manifesting Himself by His transcendence (tanzīh) within the very likening (tashbīh) of createdness” — the Akbarian tanzīh-in-tashbīh again. “Descent” is kept in the body; the apparatus carries the non-spatial reading so it is not heard as crude anthropomorphism.

Provisional draft (pending scholarly review)

ولهذا الحديثِ إشارةٌ أخرى بطريق السرّ، وهي في حق الكُمَّل: أن للوليِّ ثلاثَ معارفَ بالله: المعرفةُ الأولى «من عرف نفسه فقد عرف ربه»؛ والمعرفةُ الثانية معرفةُ الألوهية؛ والمعرفةُ الثالثة هي الذوقُ الإلهيُّ الذي يسري في وجود العبد، فتظهر آثارُ الربوبية في جسده، فيكون يدُه لها القدرة، ولسانُه له التكوين، ورجلُه له الخطوة، وعينُه لا يُحجب عنها شيء، وسمعُه يُصغي به إلى كل متكلمٍ في الوجود. وإلى هذا أشار عليه الصلاة والسلام بقوله: «حتى أكونَ سمعَه الذي يسمع به، وبصرَه الذي يبصر به»، فيكون الحقُّ ظاهرَه وهو الباطن.

And this hadith has another, inner indication concerning the perfect ones: that the saint has three knowledges of God. The first: “whoever knows himself knows his Lord.” The second: the knowledge of Divinity. The third: the divine tasting (dhawq) that flows in the servant’s existence, so that the traces of Lordship appear in his body — his hand becomes the one that holds power, his tongue the one of [creative] engendering, his foot the one of the [cosmic] step, his eye such that nothing is veiled from it, his ear giving heed by it to every speaker in existence. To this the Prophet pointed: “until I am the hearing by which he hears and the sight by which he sees” — so that the Real becomes his outward, He [also] being the inward.

The saint as locus of the divine traces. The third knowledge is the Akbarian terminus: the divine tasting (dhawq) in which “the traces of Lordship appear in [the saint’s] body,” glossed by the celebrated ḥadīth al-nawāfil (the hadith of supererogatory works): ”…My servant draws near to Me with supererogatory acts until I love him; and when I love him, I become the hearing by which he hears and the sight by which he sees” (Ṣaḥīḥ al-Bukhārī 6502). al-Jīlī reads this as the Real becoming the saint’s outward while remaining the inward. This is the doctrine of the saint as locus of self-disclosure, not a claim of the saint’s deification — the same careful distinction the apparatus draws on the Fātiḥa’s “we worship” below. al-Jīlī closes by recalling that the Prophet’s speech “has seven inner depths,” for “it is naught but a revelation revealed” (53:3-4).

Provisional draft (pending scholarly review)

Bāb 40 — Fātiḥat al-Kitāb (The Opening of the Book)

اعلم أن فاتحة الكتاب هي السبعُ المثاني، وهي السبعُ صفاتٍ نفسيةٍ: الحياة والعلم والإرادة والقدرة والسمع والبصر والكلام. وقال صلى الله عليه وسلم: «إن الله قد قسم الفاتحة بين عبده وبينه» — إشارةً إلى أن الوجود منقسمٌ بين الخلق والحق، فالإنسانُ الذي هو الخلقُ باعتبار ظاهره هو الحقُّ باعتبار باطنه؛ ألا ترى أن الصفات النفسية إنما هي عينُها صفاتُ محمدٍ صلى الله عليه وسلم، فكما يقال في الحق إنه حيٌّ عالم، يقال في محمد إنه حيٌّ عالم، إلى جميع الصفات.

Know that the Opening of the Book is the seven oft-repeated (al-sabʿ al-mathānī), and they are the seven self-attributes (al-ṣifāt al-nafsiyya): Life, Knowledge, Will, Power, Hearing, Sight, and Speech. And he said: “God has apportioned the Fātiḥa between His servant and Himself” — an indication that existence is apportioned between creation and the Real: the human, who is “creation” by the reckoning of his outward, is the Real by the reckoning of his inward. Do you not see that the self-attributes are the very same as the attributes of Muhammad? As it is said of the Real that He is living, knowing, so it is said of Muhammad that he is living, knowing — and so through all the attributes.

Provisional draft (pending scholarly review)

قال الله تعالى: «بسم الله الرحمن الرحيم». قالت علماءُ العربية: الباءُ في البسملة للاستعانة، وتُرك ذكرُ الفعل ليعمَّ كلَّ شيء. وتقديرُ الفعل بلسان الإشارة: «بسم الله يَعرِفُ اللهَ»، بأنه لا سبيل إلى معرفته إلا بعد تجلي هذا الاسم عليك؛ لأنه وضع مرآةً للكلمات تشاهد فيها وجهَك، فلا سبيل إلى مشاهدة وجهك إلا في المرآة؛ لأن مرآتك مركَبٌ في بحر الحقيقة: «باسم الله مَجراها ومُرساها» لا باسم غيره.

God said: “In the name of God, the All-Merciful, the Compassionate.” The Arabic scholars said the bāʾ of the basmala is for seeking-aid (istiʿāna), the verb left unstated so as to comprehend everything. By the tongue of allusion: “in the name of God, one comes to know God” — there is no way to His knowledge except after the self-disclosure of this Name upon you; for He set up a mirror for the words, in which you behold your own face, and there is no way to behold your face except in the mirror. For your mirror is a vessel embarked upon the sea of Reality: “in the name of God be its course and its mooring” (11:41), not in the name of another.

Provisional draft (pending scholarly review)

فقال: «الحمدُ لله» — أثنى اللهُ على نفسه بما يستحقه، وثناؤه على نفسه عينُ ظهوره وتجليه فيما هو له. واختُصَّ الاسمُ «الله» بالحمد لأن الألوهية هي الشاملةُ لجميع معاني الوجود. ثم نعت الاسمَ «الله» الذي هو حقيقةُ الإنسان بأنه «ربُّ العالمين» أي صاحبُ العوالم ومُنشئُها ومُظهرُها. واعلم أن «الرحيم» أخصُّ من «الرحمن»: فالرحمةُ التي وسعت كل شيءٍ هي فيضُ اسمه الرحمن، والرحمةُ المكتوبةُ للذين يتقون هي من فيض اسمه الرحيم؛ فالرحمنُ يعمُّ كلَّ رحمةٍ سواء مازجتها نقمةٌ أم لا، بخلاف الرحيم فإنه يختصُّ بكل رحمةٍ محضةٍ لا يشوبها نقمة.

Then He said: “Praise be to God” — God praised Himself with what He deserves, and His praise of Himself is the very [act of] His manifestation and self-disclosure in what is His. The Name “Allāh” was singled out for the praise, because Divinity comprehends all the meanings of existence. Then He qualified the Name “Allāh” — which is the reality of the human — as “Lord of the worlds”: the owner of the worlds, their originator, their manifester. And know that “the Compassionate” (al-Raḥīm) is more specific than “the All-Merciful” (al-Raḥmān): the mercy that embraces all things is the effusion of His Name al-Raḥmān; the mercy decreed for the God-fearing is of the effusion of His Name al-Raḥīm. For al-Raḥmān comprehends every mercy, whether or not requital is mingled in it, whereas al-Raḥīm is proper to every pure mercy unmixed with requital.

Provisional draft (pending scholarly review)

ثم خاطب نفسَه بنفسه فقال: «إياك نعبد» أي لا غيرَك — يعني هو العابدُ نفسَه بمظاهر المخلوقات، إذ هو الفاعلُ بهم ومحركُهم، فعبادتُهم له عبادتُه لنفسه؛ ولأن إيجادَه إياهم إنما هو لإعطاء أسمائه وأوصافه حقَّها، فما عبد إلا نفسَه بهم. ثم قال يخاطب حقَّه بلسان الخلق: «وإياك نستعين»، لنبرأ من الحول والقوة والقدرة بصرف جميع ذلك إليه سبحانه، لنرتقي من ذلك إلى معرفة واحديته.

Then He addressed Himself by Himself, saying: “You [alone] do we worship” — that is, none but You: meaning that He is the worshipper of Himself through the loci of manifestation that are the creatures, since He is the agent in them and their mover; so their worship of Him is His worship of Himself — for His bringing them into existence was only to give His Names and qualities their due, so He worshipped none but Himself, through them. Then He addressed His own Reality with the tongue of creation: “and You [alone] do we ask for help” — that we may disown [any] power, strength, and capacity of our own, referring all of that to Him, so as to ascend thereby to the knowledge of His oneness.

”He is the worshipper of Himself through the creatures” — the monist exegesis, framed. This is al-Jīlī’s most thoroughgoing waḥdat al-wujūd reading of the Fātiḥa, and it must be read for what it is. The grammatical hook is the iltifāt — the Fātiḥa’s “turn” from third-person report (“Praise be to God… Lord of the worlds”) to second-person address (“You do we worship”) — which al-Jīlī reads as God turning to address Himself. The claim that “He worshipped none but Himself, through them” is the same logic as the Bāb 38 “their shirk was the very essence (ʿayn) of tawḥīd”: every act of worship is, on the Akbarian frame, the one Real disclosed in the worshipper. This is not mainstream Qurʾānic exegesis, in which the servant who worships and the God who is worshipped are really distinct; it is a contested Sufi-metaphysical reading. Hekhal records it in al-Jīlī’s own words and frames it; it does not endorse it as normative tafsīr.

Provisional draft (pending scholarly review)

ثم قال بلسان الخلق: «اهدنا الصراط المستقيم»، لأن النصف الأول كله إخبارٌ بلسان الحق عن نفسه، والنصف الثاني مخاطبةٌ بلسان الخلق للحق. فالصراطُ المستقيم هو طريقُ المشهد الأحدي الذي يتجلى الله به لنفسه. ثم نعت أهلَ هذا المشهد فقال: «صراط الذين أنعمتَ عليهم» يعني أهلَ هذا المشهد بوجودك وشهودك؛ «غيرِ المغضوب عليهم» وهم أهلُ البُعد الذين تجلى عليهم باسم المنتقم؛ «ولا الضالين» وهم الذين ضلوا في هَدْي الحق فما وجدوه، ولكنهم ليسوا بمغضوبٍ عليهم، بل رضي الحقُّ عنهم فأسكنهم بجواره لا عنده، فهم منعَّمون بنعيم الأكوان في روضات الجنان، غيرَ أنه لا يتجلى الله عليهم بما هو له، فهم ضالُّون عن الرحمن، بل منعَّمون بلذات الجنان.

Then He said, with the tongue of creation: “Guide us to the straight path” — for the first half [of the sūra] is all a report, in the tongue of the Real, about Himself; and the second half is an address, in the tongue of creation, to the Real. The straight path is the way of the unitive witnessing by which God discloses Himself to Himself. Then He qualified the people of this witnessing: “the path of those You have favored” — the people of this witnessing, by Your existence and Your contemplation; “not of those against whom is wrath” — the people of distance, upon whom He disclosed Himself by the Name “the Avenger”; “nor of those who go astray” — those who strayed in seeking the Real’s guidance and did not find Him, yet are not the objects of wrath; rather the Real was pleased with them and lodged them in His neighborhood, not in His presence. So they are blissful with the bliss of the engendered things in the gardens of Paradise, save that God does not disclose to them what is His — so they are “astray” from the All-Merciful, though blissful in the delights of the Garden.

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 descent hadith and its taʾwīl

The “descent hadith” (yanzilu rabbunā ilā samāʾi l-dunyā; Ṣaḥīḥ al-Bukhārī 1145, Muslim 758) is among the most-debated texts in Islamic theology, the test case for the literal-versus-figurative reading of the divine attributes. al-Jīlī’s Akbarian taʾwīl reads nuzūl as ẓuhūr (manifestation, not motion): the Real appears “in every atom of existence,” and the hadith’s three time-divisions encode the cosmological triad — mulk (the manifest kingdom), malakūt (the unseen dominion), jabarūt (the divine governing reality), the “last third” being the jabarūt. The chapter’s pivotal phrase — the descent is the Real’s “manifesting Himself by His transcendence within the very likening of createdness” — is the Akbarian tanzīh-in-tashbīh in miniature. Ṣaḥīḥ al-Bukhārī 1145; Ṣaḥīḥ Muslim 758 (standard reference; exact-wording verification deferred)

The saint as locus, and the hadith of supererogatory works

Bāb 39’s inner register makes the perfect saint a locus through which “the traces of Lordship appear,” glossed by the ḥadīth al-nawāfil (Ṣaḥīḥ al-Bukhārī 6502, hadith qudsī): ”…I become the hearing by which he hears, the sight by which he sees, the hand by which he grasps, the foot by which he walks.” al-Jīlī is careful (and the apparatus follows him): this is the Real becoming the saint’s outward while remaining the inward — a doctrine of locus, not deification. The same hadith underlies the Bāb 38 reading of the Gospel. Ṣaḥīḥ al-Bukhārī 6502 (standard reference; exact-wording verification deferred)

The Fātiḥa as the seven Attributes; the hadith qudsī of division

al-Jīlī reads the “seven oft-repeated” (Qurʾān 15:87) as the seven essential Attributes — Life, Knowledge, Will, Power, Hearing, Sight, Speech (his Bāb 16-22) — the identification he also made in Bāb 34. The dividing-hadith is the famous hadith qudsī “qasamtu l-ṣalāta baynī wa-bayna ʿabdī niṣfayn” (“I have divided the prayer between Myself and My servant in two halves”; Ṣaḥīḥ Muslim 395). al-Jīlī renders it “the Fātiḥa” and the source attributes it to al-Tirmidhī; the canonical locus is Muslim, and the division (first half God’s self-report, second half the servant’s address) structures his whole reading of the sūra. Ṣaḥīḥ Muslim 395 (hadith qudsī; standard reference); Qurʾān 15:87 (canonical)

The monist reading of “we worship,” and the gloss of “the astray”

Two readings in Bāb 40 stand outside mainstream Qurʾānic exegesis and are flagged as al-Jīlī’s own. (1) iyyāka naʿbudu (“You alone do we worship”) read, via the iltifāt (the sūra’s grammatical turn to second person), as God addressing and worshipping Himself through the creatures — the same ʿayn al-tawḥīd logic as Bāb 38, and equally a contested Sufi-metaphysical position, not the consensus reading (which holds worshipper and Worshipped distinct). (2) al-ḍāllīn (“the astray”) glossed not as the misguided/damned but as the saved-but-veiled — those lodged in Paradise “in His neighborhood, not in His presence,” astray from the supreme self-disclosure though blissful in the Garden. Both are recorded in al-Jīlī’s voice and framed here; neither is endorsed by Hekhal as normative exegesis.

نزول (nuzūl) → descent

Active senses: descent, self-manifestation. Selected: descent (with the non-spatial reading carried in apparatus). Rationale: the hadith-term for God’s “descent” to the lowest heaven, which al-Jīlī reads as ẓuhūr (manifestation in every atom), not motion. Forbidden: coming down, lowering, alighting, going down (they force the crude-anthropomorphic reading al-Jīlī’s taʾwīl dissolves).

الملك / الملكوت / الجبروت (mulk / malakūt / jabarūt) → the kingdom / the dominion / the realm of omnipotence

Active sense: the three worlds. Selected: the kingdom, the dominion, and the realm of omnipotence. Rationale: the Sufi cosmological triad structuring Bāb 39 — mulk (the manifest outward), malakūt (the unseen inward/soul), jabarūt (the governing divine reality, the “last third”). Render the three distinctly; never collapse mulk/malakūt (both from m-l-k) into one English word. Forbidden: “the kingdom and the kingdom,” the material/spiritual/divine worlds (flattens the technical triad).

الرحمن / الرحيم (al-Raḥmān / al-Raḥīm) → the All-Merciful / the Compassionate

Rationale (carried, not a new glossary key): al-Jīlī’s precise distinction turns on fayḍ (effusion): al-Raḥmān = the all-embracing mercy that may be mingled with requital (niqma); al-Raḥīm = the pure mercy unmixed with requital, whose full disclosure is Paradise. Render the pair consistently so the asymmetry (general/comprehensive vs specific/pure) survives.

No public-domain predecessor exists

Genuine first-public-domain-English; the Comparison surface is empty of a predecessor. Neither Nicholson 1921 (PD; thematic, weighted to the Names and Bāb 60) nor Burckhardt’s Universal Man (copyrighted; opening quarter) renders Bāb 39 or 40. Full landscape in hekhal-targum/docs/JILI-INSAN-AL-KAMIL-SCOPING.md.

Fidelity: HIGH on the rendered passages (two-witness + canonical Qurʾān; the al-Shūrā 42:53 locus corrected from the source’s “92”). Scope: the doctrinal spine of each chapter is rendered; Bāb 40’s extended Names-discussion and the iltifāt grammatical aside are compressed in the notes; a full rendering is queued. The hadith are cited by standard reference, exact-wording verification deferred to editor sign-off.

Christian apophatic and Kabbalah: the descent that is not motion

al-Jīlī’s de-spatialized “descent” (the divine that “comes down” without changing place, manifesting in every atom) is a cousin of the Neoplatonic and Christian-apophatic procession (proodos) that does not diminish or move its source, and of the Kabbalistic emanation in which Ein Sof is everywhere present without descent in any literal sense. The triad mulk / malakūt / jabarūt has a structural analogue in the Kabbalistic worlds (asiyah / yetzirah / beriah-and-above). Cross-tradition relation: shared-non-spatial-immanence.

The self that worships itself: a comparative caution

al-Jīlī’s “He is the worshipper of Himself through the creatures” can look like the Upaniṣadic tat tvam asi or a Plotinian One contemplating itself; the resemblance is real at the level of structure (the collapse of the worshipper-Worshipped distinction into one reality seen from two sides). But it is framed within an Islamic monotheist grammar in which the distinction is also fiercely maintained (the same al-Jīlī insists on tanzīh), and it is contested within Islam itself. The parallel is a structural rhyme, not a doctrinal identity. Cross-tradition relation: structural-rhyme-not-identity.

Within the al-Jīlī corpus

The seven Attributes here are the same seven of the Qurʾān (Bāb 34); the monist “we worship” applies the ʿayn al-tawḥīd logic of the Gospel chapter (Bāb 38); the basmala-as-mirror and the al-Kahf wa-l-Raqīm reference tie to the letter-ontology of Umm al-Kitāb (Bāb 33).

Source-text attestation: HIGH (two-witness, hardened-accuracy bar). Witness 1: archive.org OCR print edition. Witness 2: ibnalarabi.com digital matn (kamil.php?id=42,43, Dr. M. A. Haj Yusuf). Qurʾānic citations verified verbatim against the canonical Qurʾān; al-Shūrā 42:53 locus corrected (the source mis-tagged it “92”; al-Shūrā has 53 verses). Both witnesses cached under corpus/source_attestations/jili-insan-al-kamil/.

Scope + citations: the doctrinal spine of each chapter rendered; Bāb 40’s extended Names-discussion + the iltifāt aside compressed in notes. Hadith cited by standard reference (nuzūl Bukhārī 1145/Muslim 758; the division hadith qudsī Muslim 395; the supererogatory-works hadith Bukhārī 6502), exact-wording verification deferred to editor sign-off. In-session self-audit per the hardened protocol: controlled vocabulary used (nuzūl “descent” with the non-spatial gloss; mulk/malakūt/jabarūt distinct; al-Raḥmān/al-Raḥīm on the fayḍ distinction); three new lexicon pages referenced with the -proposed suffix.

Status: machine-assisted; not deployed; pending editor sign-off. The two orthodoxy-sensitive readings (the monist “we worship”; the gloss of “the astray”) in particular warrant a second-reader pass on the framing. Two glossary entries staged at v0.10; lexicon pages proposed.

al-Insān al-Kāmil, Bāb 39-40 -- The Descent and the Opening (al-Nuzūl, al-Fātiḥa)

About al-Insān al-Kāmil, Bāb 39-40 -- The Descent and the Opening (al-Nuzūl, al-Fātiḥa)

Bāb 39 — al-Nuzūl (The Descent to the Lowest Heaven)

Bāb 40 — Fātiḥat al-Kitāb (The Opening of the Book)