And when he mentioned the absolute creation of Him, and established that it is the essence of the universe, a law that describes the manner of His creation and indicates what is necessary from that, which is that He did not create creation except for His sake, and that it is not permissible to neglect. He said, teaching the state which is the restraint of the sentence and the place of benefit, that He created nothing except for the Hereafter, detailing the matter of existence by the agent, the form, the material, and the purpose. He confirmed it due to their denial of it: ﴿Indeed﴾ meaning, based on what we have of greatness, ﴿We created﴾ meaning, We determined and formed. He made it clear and did not conceal that the second is specific and the first is general for Adam, blessings and peace be upon him, and all his offspring. He said: ﴿the human﴾ meaning, after the creation of Adam, blessings and peace be upon him, ﴿from a sperm drop﴾ meaning, a material that is very little water from the man and the woman. And every small amount of water in a container is a sperm drop, and it is the material that is the cause carrying the generating power. And when his creation was upon different natures and varying mixtures, it was greater for his reward. Indeed, he struggles with what he is conflicted about from the differences by the command of his Lord, which does not differ. And his actions are dependent on his morals, and his morals are dependent on his nature. He said: ﴿mixtures﴾ meaning, mixtures, the plural of mushj, or mashij, like khidn and khaddayn and akhdan, and khalaṭ and khaliṭ and akhlaṭ, from mashajtu al-shay'a - if I mixed it, because it is from the sperm of the man and the sperm of the woman, and each of them has different parts and distinct qualities in thinness and thickness, and consistency and properties, gathering with the mixtures which are the four elements. The water of the man is thick and white, and the water of the woman is thin and yellow. Whichever of them prevails, the resemblance is to him. And whatever is of nerve and bone is from the sperm of the man, and whatever is of blood, flesh, and hair is from the water of the woman. And Yamān said: Every two colors that mix are mixtures. And Qatadah said: It is the stages of creation from the sperm drop and what follows them, and as it resembles what predominates over it from the inner mixtures of good and evil. And the manner of its mixing is that when the water reaches the bottom of the womb, it mixes with the water of the woman, then with the blood of menstruation, and it thickens until it becomes like a clot, then it turns red, and at that time it is called a 'clinging thing.' Then when that mixing becomes strong and powerful and prepares to have the organs divided in it, it is called a 'chewed lump.' Then, when the form of the organs is poured upon it and it is divided, its provider, glorified and exalted is He, provides it with flesh. Then He pours upon it the rational power, and it is called a fetus at that time, and that is after the division of its parts into bones, veins, nerves, tendons, and flesh. The cycle of the head and the openings in its sides for hearing, and in its front for seeing, and the nose and the mouth. And the openings in the body are the rest of the passages. Then He extended the hands and the legs and divided their ends with fingers, and He arranged the internal organs from the heart, stomach, [and liver -] and spleen, lungs, and bladder. Glorified is He who created those things from a sperm drop that is insignificant and humiliating, from which He formed the bones with their strength and hardness, and made them the foundation of the body and its support, and determined them with measures and different shapes. From them are small and large, long and short, broad and round, hollow and solid, thin and thick. And He did not make them one bone because the human is in need of movement with the entirety of his body and with some of his limbs. Then He made between those bones joints, then connected them with tendons that He grew from one end of the bone and attached it to the other end with a ligament. Then He created in one end of the bone external projections, and in the other end hollows corresponding to the shape of the projections for them to enter into. And He created the head with its skull from fifty-five different bones and united some of them with others. He made in the skull six and in the upper jaw fourteen, and two for the lower jaw, and the rest in the teeth. And He made the [neck -] a structure for the head and composed it of seven vertebrae with cavities and additions and subtractions so that some of them would fit over others. And He composed the back from twenty-four vertebrae, and the bone of the lower back from three parts, and made from its lower part the bone of the tail or the coccyx from three different parts. Then He connected the bones of the back with the bones of the chest and the bones of the shoulder and others until the total number of bones in the human body reached two hundred and eighty-four bones, excluding the bones that he filled in the gaps of the joints. And He created, glorified is He, the mechanisms for the movement of the bones, which are the muscles, and they are five hundred and twenty-seven muscles, each of them in a specific size and a specific position. If there were the slightest change from that, the functions of the body would be disrupted. And likewise the nerves and veins and arteries. Then look at how He created the back as a foundation for the body, and the abdomen as a container for the organs of nourishment, and the head as a gathering for the senses. He opened the eye and arranged its layers and perfected its shape and color, and secured it in such a way that the image of the heavens would be imprinted in the measure of its lens upon its surface, and protected it with eyelids to cover it and preserve it. Then He placed in the ears bitter water to repel insects and surrounded them with shells to gather sound and return it to the ear canal, and to sense the crawling of insects. And He made in them a winding to lengthen the path so that insects do not reach the substance of the ear canal quickly. Then He raised the nose in the face and placed in it the sense of smell for the purpose of discerning scents from foods and nourishment, and for inhaling pleasant scents to be a refreshment for the heart. And He placed in the mouth the tongue and made it as a single piece of flesh expressing what is in the soul. And He adorned the teeth of the human, defining some of them to be a tool for piercing and defining some of them to be suitable for cutting, and made some of them wide and flat suitable for grinding, and white in color and arranged in rows, and other than their heads, and organized their arrangement until they became like a string of pearls. Then He closed the mouth with the lips, and their color was beautiful to preserve its opening. And He prepared the throat for the exit of sound, and He varied the shapes of the throats in narrowness and wideness, roughness and smoothness, hardness and softness, length and shortness. The sounds varied because of it so that the listener could distinguish the voices of the speakers because of the distinction of their sounds, thus he recognizes them even if he does not see them. And He made every organ from the internal organs for a specific purpose. The stomach is for digesting food, the liver is for converting it into blood, the spleen is for attracting black bile, the gallbladder is for attracting yellow bile, the kidney is for attracting excess water, and the bladder is for the service of the kidney by accepting water from it and then expelling it through its pathway. And the veins are for the service of the liver in delivering blood to the rest of the body's extremities. And the origin of all of this is the sperm drop, despite its smallness, inside the womb in three layers of darkness. If the veil were lifted and sight extended to it, one would see the planning and the forming appearing upon it gradually, and one would not see the planner nor the God. Glorified is He, how great is His status and how evident is His proof. How amazing is it for someone who sees a beautiful engraving on a wall and marvels at its beauty and the skill of its maker, then he continues to admire it, then looks at these wonders in himself and in others, then forgets its maker and designer, so that His greatness does not astonish him and His majesty and wisdom do not perplex him.

And when man is composed of a pure, light spirit and a body that is composed of desires, blame, and base qualities, the spirit, in its perfection, and the body, in its deficiency, contend with each other. Each of them wants to overpower the other. Allah, glorified is He, strengthened the spirit with the law that calls to the higher morals and forbids the lower ones, clearly explaining this through a person whom He, glorified is He, has perfected so that he can receive from the angels, thus completing the offspring of his kind. He indicated this by a state built upon the essence of greatness, saying to clarify the purpose: ﴿We will test him﴾ meaning we will deal with him according to our greatness with commands, prohibitions, and admonitions, in the manner of a tester, and we know him better than he knows himself. However, we did this to establish the proof against him based on what people are accustomed to. For indeed, the disobedient does not know that he was intended for disobedience, and likewise the obedient. Thus, the obligation becomes according to his perception of what Allah has created for him of strength and good ability in general.

And when he mentioned the goal, he followed it with the correct preparations for it and said: ﴿So We made him﴾ (p-130) meaning, by what We have of greatness because of that ﴿Hearing﴾ meaning, one who has profound hearing ﴿Seeing﴾ meaning, one who has great sight and insight, so that he is able to witness the signs with his sight and hear the verses with his hearing, and know the arguments with his insight. Thus, his obligation and testing are valid. He presented the ultimate reason because it is prior in being brought to mind [over -] the following of it from the correct preparation for its coming. He presented [hearing -] because it is more beneficial in communications, and because the heard verses are clearer than the seen verses. Al-Razi said in Al-Lawa'ih, and up to here ends the innate report, then the acquired testing begins - it has ended. And that is by the blowing of the spirit, which occurs after the body is created by the act of the All-Powerful who chooses it after preparing the body to accept it. Then He bestowed, glorified is He, [upon the whole -] intellect, and made hearing and sight for him. Perhaps He specified them because they are the most beneficial of the senses, and because sight understands insight, which encompasses everything. He, glorified is He, made that for him to survey the forms of the tangible things and extract the universal sciences from them. By this, his knowledge is completed, from which the defense of himself, which Allah, the Exalted, has made the place of obligation, is derived so that his obligation may be completed. And that is because He, glorified is He, constructed him from the four elements, and made his righteousness dependent on their righteousness, and his corruption dependent on their corruption (p-131) to elevate him. Thus, he was compelled to powers by which he perceives the contrary so that he avoids it, and the suitable so that he seeks it. So He, glorified is He, arranged for him the five external senses. He made hearing in the ear, sight in the eye, taste in the tongue, smell in the nose, and spread touch throughout the entire body, to ward off from all the limbs what harms them. And these external senses arise from an internal power called the common sense, which carries what it has perceived, and it is imprinted there in the front part of the first ventricle of the brain. What has been imprinted here is transferred to the storehouse of imagination, which is in the back of this ventricle of the brain, where its image is preserved even if it is absent from the senses. And there is another power whose function is to perceive the partial meanings related to the personal tangible things, such as the enmity of Zayd and his friendship, called the imagination, and its place is the whole brain, specifically the middle cavity, especially its back. There is another power whose function is to store what the imaginative power has perceived from the partial meanings, called the memory in one sense, and the recollection in another sense, and its place is the back cavity in the brain. There is another power whose function is to explore those stores and combine some of their deposits with each other, and detail some of them with each other, and its place and authority is in the first part of the middle cavity. And that (p-132) power is called the imagination in consideration of its directing the imagination, and a thinker in consideration of the soul's use of it. The divine wisdom necessitated the prioritization of what perceives the corporeal forms and the postponement of what perceives the spiritual meanings, and the mediating of the one who acts in both with judgment and reference to the similar examples from both sides. Then these powers continue to serve what is above them just as the five senses served them until it becomes an acquired intellect, which is a power for the soul by which it has presence of the intelligibles [in action, and this intellect is the ultimate goal of the human's seeking behavior, and it is the absolute chief that is served for the intellect in action, and it is the power that the soul has by which it is capable of bringing to mind the intelligibles - ] the second, which is served for the hylomorphic intellect, likened to the matter that is empty in itself of all forms, and it is a power whose function is the pure readiness to grasp the intelligibles by using the senses in surveying the particulars and inferring all that is served for the practical intellect, which is the theoretical power served for the imaginative power served for what comes after it from the memory and what comes before it from the imaginative, both of which are served for the common sense served for the external senses.