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“What they said regarding Adam is exactly the state they were with regard to Allah. Had it not been that their nature was in accord with it, they would not have said what they said in respect of Adam, ‘and yet they were not aware.’ If they had had true recognition of themselves, they would have had knowledge, and had they been in possession of knowledge, they would have been protected and would not have resisted by belittling Adam and thus exceeding their claim of what they possessed of His praise and glorification. Adam was in possession of Divine Names which the angels did not have, so that their praise and glorification of Him was not the same as Adam's praise and glorification of Him.” “So we say that Allah has knowledge and life, and that He is the Living, the Knowing. We also say that the angel has life and knowledge, and is living and knowing. We say that man has life and knowledge, and is living and knowing. The reality of knowledge is one thing and the reality of life is another, and their relationship to the knowing and the living is the same relationship. We say that the knowledge of Allah is in non-time and the knowledge of man is in-time. So look at the evaluation that this relationship has brought about in this intelligible reality!” “Since the matter is based on what we said about its manifestation in its form, Allah communicates to us knowledge of Himself through contemplation of the in-time. He tells us that He shows us His signs in the in-time, so we draw conclusions about Him through ourselves. We do not describe Him with any quality without also possessing that quality, with the exception of that essential autonomy. Since we know Him by ourselves and from ourselves, we attribute to Him all that we attribute to ourselves. For that reason, Divine communications came down on the tongues of our interpreters, and so He described Himself to us through ourselves. When we witness, He witnesses Himself.”
