form of what He originates, nor has He conceived it. This is a difficult question. Some known things admit conception and others do not, yet are known. Knowledge’s definition is therefore not conception of the known. Likewise, one knowing may conceive because he possesses an imaginative faculty, or may know without conceiving because representation is not possible for him. There is thus conception from without, while He does not receive within Himself the form of what He formed outwardly, though He knows it.
(Meanings, Forms, and Receptivity to Creation)
Know first that incomparable origination occurs only in forms, for they admit creation and therefore origination. No meaning is originated, for meanings do not admit creation and therefore do not admit origination. Their entities are understood as immutable. This is the presence of realized meanings.
There are forms admitting creation and origination, indicated by words that name them. One says that beneath this speech, or belonging to this word, is a meaning it indicates. The meaning contained in that word may be a form with concrete existence, shape, and measure, like the expression Zayd. This word indicates an understood meaning for which it was established: a human individual with upright stature, length, breadth, and directions. Such a thing is called this word’s meaning, and this meaning admits creation.
By meanings we intend only what does not admit creation. Whatever does not admit creation admits no likeness. Only form admits likeness, whether material
Notes
Translator’s note TN5014-1: The author distinguishes the broad use of meaning for what a word signifies, including a concrete person, from his narrower use for meanings that do not admit creation. Taṣawwur min khārij is rendered conception from without, retaining the distinction from receiving an inner representation without further harmonizing the compressed wording.
