BB00036: Tawqi’i-i-Dhahabiyyih (Risaliy-i-Dhahabiyya II)

In the name of God, the Most Merciful, the Most Compassionate

Khutbah

All praise be to God, the One, the Single, the Unique, the All-Compelling, the Eternal, the Peerless, the Everlasting, the Almighty, the Ever-Living, the Self-Subsisting, the Most Exalted, the All-Chosen, the All-Powerful, the Just, the All-Forgiving, Who hath through His command created the essences of mysteries for those who draw nigh, from among the righteous ones who abide in the crimson mysteries above the throne of the Divine Realm, and who glorify God, the Creator of names and attributes, through what God hath created in the essences of light by the decree of His will.

Praise be to God Who hath opened the gate of grace unto the hearts of the pure ones among the people of the divine cloud and the veiled mortals from among the people of radiance—they whose recognition God hath ordained in the resolution of the third mystery from the thicket of the Kingdom, and for whom He hath ordained the abode of permanence therein through the negation of all else from the court of nearness to the appearance of the Manifestation of the Essence unto the essences, through the mystery of justice in His choice.

Praise be to God Who hath sent down judgment for those who recline upon emerald cushions in the thicket of the heavenly realm and the gardens of dominion, and who recognize the signs of the Most Holy Tree in the shadows of the manifold paradises—from essences in their indicators, realities in their stations, souls in their tokens, moments in their verses, waverings in their manifestations, gleamings in their conditions, sanctified ones in their emergences, and radiant ones in their reflections, and in the verses that flash forth in the detached ones from tablets of crimson ruby, that they might distinguish, at the rising of the Sun of Glory from behind the vast ocean of decree, all the wicked ones among the people of flight from the righteous ones among the people of permanence, and that all might know in that most grievous, overwhelming, blind, mute, dust-laden, scorching, hellish, grinding, darksome trial the decree of origination after destiny and its execution within destiny itself.

Then glory and praise and radiance from the people of creation, the sign manifested from the crimson countenance from the sign of the verdant pillar, that he might perish who perisheth through clear proof according to what God hath revealed in the Qur’an concerning the wicked ones, where He saith—and His word is the truth:

“This, so let them taste it—a boiling fluid and corruption cold! And other torments of a similar kind in pairs! This is an army rushing headlong with you! No word of welcome for them! They shall roast in the Fire! They say: Nay, ye! No word of welcome for you! It is ye who have brought this upon us! Now evil is this place to stay in!’ They say: Our Lord! Whoever brought this upon us—add for him a double torment in the Fire!’ And they say: ʿWhat aileth us that we behold not men whom we were wont to count among the wicked? Did we take them as an object of mockery, or have our eyes swerved from them?’ Lo! that is very truth: the mutual reproaches of the People of the Fire. Say: I am but a warner, and there is no God save Allah, the One, the Almighty, Lord of the heavens and the earth and all that is between them, the Mighty, the Pardoning.”

[Q38:57-66]

And that he might live who liveth through clear proof according to what God hath revealed in response to him who called unto his Lord: “Satan hath afflicted me with distress and torment.” [Q38:41] He spoke—and His word is the truth—in the Decisive Utterance: “This is Our gift, so grant or withhold without account. And verily, with Us he had nearness and a beautiful place of return.” [Q38:39-40] “Strike [the ground] with thy foot! Here is a spring for washing, cool and refreshing to drink.” [Q38:42] “And take in thy hand a bundle of rushes and strike therewith, and break not thine oath. Truly We found him patient; how excellent a servant! Indeed he was ever turning in repentance.” [Q38:44] “This is a reminder: and verily, for the righteous is a beautiful place of return—Gardens of Eternity, whose gates will be opened to them, wherein they will recline, calling for abundant fruit and drink, and beside them will be companions of modest gaze, of equal age. This is what ye are promised for the Day of Reckoning.” [Q38:49-53] “Verily this is from that which was remembered by what thy Lord hath remembered in His Book. Thou warnest only such as follow the Reminder and fear the All-Merciful in secret: give them glad tidings of forgiveness and a generous reward.” [Q36:11]

All praise be to God for having caused me to witness the scrolls of those nigh unto Him among the righteous and the tablets of the oppressed among the chosen ones. Unto Him be praise at this moment—praise radiant, brilliant, sanctified and exalted above the comprehension of all else—for that which hath been sent down at this time by Him Who knoweth better than I, and unto Him do I complain of those who deal not justly in mentioning the First Ones when faced with the Greater Signs.

O God! Verily Thou art God, there is no God but Thee, alone with no partner. Thou didst exist when nothing existed with Thee, and Thou wilt ever remain as Thou hast been. Nothing shareth Thy station, for Thy Essence transcendeth all substance and recognition, and Thy Being surpasseth all materiality and description. How can I enumerate the praise of Thy grandeur when none besides Thee can know aught of Thy station, Thy oneness, Thy majesty and Thy greatness? Every description of Thy countenance is falsehood, and every attribute of Thy greatness is a lie. Never shall anything know Thee, never shall any servant unify Thee, for true knowledge cometh after conjunction and true unification after separation. Ever hast Thou been the Describer of Thine own Self, without alteration, change, transformation or transition. Ever doth Thine Essence unify Thine Essence in ways none but Thee can know.

Glorified art Thou, glorified art Thou, O my God! If I say “Thou art Thou,” then like describeth like, and at that moment Thou and all created things would give me the lie, for the countenance of Being which Thou hast mentioned before the City of Majesty pertaineth to creation and invention, while He hath ever been sanctified above the description of all beings and the recognition of all contingent things. And if I say “He is He,” this would indicate the Primal Will, which is itself cut off from Thee through being created from nothing, and which pointeth only to itself and describeth only its own being. If the station of the letter Ha’ is annihilation, how can I mention the station of the letter Vav before the City of Praise? By the glory of Thy Essence, I have never claimed to unify Thy reality, nor to know Thy Essence, nor to praise Thy Being, nor to glorify Thy Self, nor to extol Thy Reality. Rather, from the day Thou didst create me, I have declared Thee sanctified above all allusions to Thy holy court, and even detachment, though a form of praise, falls short. Yet by Thy glory, I seek naught but utter negation in the face of Thy revelation.

Alas, alas, that I should make mention of Thy Self or attempt to proclaim Thy unity! I call Thee and all who bear witness before Thee to witness that shouldst Thou punish me eternally with all Thy chastisements and might for having made mention of Thy Self, Thou wouldst be praised in Thy deed, obeyed in Thy decree, and just in Thy judgment. Indeed, I would deserve whatever punishment Thou mightest ordain and all that Thy knowledge encompasseth, which none knoweth save Thee. And if such be the judgment of my greatest virtues before Thee, what then of my sins and transgressions which none can reckon save Thee? Since all these have melted away from my very being, here am I, O Just One in judgment, O Praised One in deed, casting myself before Thee, seeking intercession through Thee with Thee, fleeing from Thy justice unto Thee, hoping for Thy pardon from Thee alone, Who hath no partner.

My God! Admit me unto the court of Thy nearness, that I may see no god but Thee, forget all else save Thee, abide in Thy sacred precincts, delight in the remembrance of Thy Lordship, and seek Thy forgiveness for all that veils me from the countenance of Thy beauty. O my God! Grant me the summit of detachment unto Thee and the heights of separation before Thee.

Join me to the Most Glorious Light of Thy might and raise me to the proximity of Thy companionship, that I may not grieve in this world over those who hope not for Thy days, who fear not Thy punishment, and who are not content with Thy decree. My God! Thou knowest that I desire to love only what Thou lovest and to detest only what Thou detestest. Thy knowledge encompasseth me, and Thou art witness that I have desired nothing to which the people of the realms of holiness turn, and I see no glory or honor save in Thy remembrance, O Creator of names and attributes! I have spoken to people of Thy favor bestowed upon me, such as was not given to any among the followers of the Imams of justice, and I have kept Thy covenant.

Now Thou seest how each party rejoiceth in what it possesseth—one day a gnat flappeth its wings to display its power, and another day a fly soareth in the atmosphere of its dominion to demonstrate its might. Thou knowest that were I to teach all what they desire yet fail to remember, the ink of the seas would not suffice, for truth is with Thee, and all who seek Thee are manifest through Thy brilliant light. Indeed, I am less than an atom—Thy knowledge doth not encompass even the least of my self. How then can I not be patient when Thou, in Thy station of power, might, majesty and grandeur, hast been patient with what the Christians have alleged in making Thee “the third of three”, [Q5:73] with what the Jews have claimed that “Ezra is the son of God”, [Q9:30] and with what the Arabs have asserted that “God is poor while we are rich”. [Q3:181]

I said—and Thy word is the truth—“We shall record what they have said and their slaying of the Prophets unjustly, and We shall say: ʿTaste ye the torment of burning.”’ [Q3:181] Thou knowest, O my God, that the words spoken against me by those who have not been granted knowledge of the unseen, nor given leave by Thee, harm me not, for Thou art pure. Indeed, were those who deny Thy signs to know what Thou hast ordained for them, they would surely say: “O woe unto us for what we neglected towards God!” [Q39:56] “Would that I had died before this and been utterly forgotten!” [Q19:23]

O God! None can reverse Thy decree, and none can exhaust Thy signs. Send down, O Lord, upon those who desire to deny Thy loved ones the word of justice, that it may shield them from extinction before the City of Praise. Guide among them whom Thou willest as Thou willest, for Thou hast said—and Thy word is the truth—“God blotteth out or confirmeth what He pleaseth, and with Him is the Mother Book.” [Q13:39]

O God! I seek Thy forgiveness for those who seek Thy face yet have become confused in their ways, that Thou mayest make known to them the path of Thy love and strengthen them through recognition of Thy mercy. Take them not except their hearts be at peace through Thy praise, their souls through remembrance of Thee, and their spirits through Thy pardon. Verily Thou art God, the Support of the heavens and earth; Thou art God, the Beauty of the heavens and earth; Thou art God, the Majesty of the heavens and earth; Thou art God, the Glory of the heavens and earth. Nothing in the heavens or earth can overwhelm Thy power, and Thou art the Mighty, the Merciful.

I bear witness, O my God, at this moment, to all that Thou lovest as Thou lovest it, and to all that Thou abhorrest as Thou abhorrest it. And I declare, as revealed in the Qur’an: “There is no God but Thee! Glory be unto Thee! Verily I have been of the wrongdoers!” [Q21:87] I testify before Thee, O my God, that I now name this blessed manuscript “Golden,” that it may purify allusions from the mention of metaphors in the presence of Glory, and find its way to the Sacred Court of Beauty.

The argument

And thereafter, O Generous One Who sends forth the water of ink upon the tablets of righteousness, O thou who desires guidance for the people of the lands to the Countenance of the Heart and the Mystery of Creation: Fear God in the decree of the Lord of creation, for the Day of Judgment is the appointed time. Verily, he knows me not nor sees me, and were he to discover what God has inspired in me and truly desire sincerity, he would not make words of flight for metaphors at the abode of permanence through evident signs.

By Him Who holds my soul in His hand, the words he has related in his book concerning those of his kind, bringing forth similitudes, are falsehood, lies, calumny and deception. What hast thou to do with such lies? “Grievous is the word that comes forth from their mouths. They speak naught but falsehood.” “Thou wouldst, perhaps, torment thyself to death with grief over their footsteps if they believe not in this Message.” [Q18:5-6] But verily, transgression shall be upon the wrongdoers. And God’s curse be upon the liars. Indeed, he himself, despite the greatness of his station which he mentioned in his words and the loftiness of his rank to which his expressions alluded, wrote two parts without proof and did not bring forth a wondrous sign from nature, as if he paid no attention to its significance and did not remember its wisdom.

Say: O man, be fair before God and follow not the desires of those who have disbelieved. For today, since thou hast desired to enter the field of disputation, cast at me whatever thou art able with all thy strength, might and power. For today no bird can soar to my heights, and I will dispute with thee according to that which We sent down before in answer to thy letter.

If thou makest proof to be the mention of visions, as thou hast done in thy book, then by the glory of thy Lord, I have written more than thou in well-known books.

And if thou makest proof to be eloquence in the mentioned sermon, then by thy Lord, I have composed sermons that none hath mentioned before and none today can match, as until now there have flowed from my pen some thirty pages of prayers, sermons, holy allusions, glorified signs, paradisiacal stations, and prescribed verses.

And if thou makest proof to be knowledge in explaining the allusions concerning the stations of divinity, omnipotence, the kingdom, and the human realm, then God knoweth that I have mentioned more than thou in a manner that none can comprehend save whom God willeth. And if thou desirest to discover this, read the pages of prayers, for through them the spirit of communion is distinguished from mere storytelling.

And if thou makest proof to be abundance of exposition, then by the glory of thy Lord, I am able to write in six hours a perfect page without reflection or pause of the pen in expression, as hath been established as the criterion before men of discernment. Who today is capable of this, or hath anyone come forth with this before? This indeed is the greatest proof for whosoever would remember or fear.

And if thou makest proof to be the paths of spiritual disciplines and raptures, then God is able to cause a servant to reach the station of the ultimate possibility and the effusion of existence without such means, for He doeth what He willeth as He pleaseth. And this my word unto thee is but an indulgence in the mention of proofs; otherwise, the true honor of those stations is to attain unto the rank of the knowledge of the Self-revelation of the Essence. Whomsoever God causeth to reach it without those means hath no need of them.

And if thou wouldst take as thy proof the love of God, the secret of Lordship, the Temple of the All-Sufficing, the Light of Divinity, the abstract form purified from the traces of the foul city, the hallowed attributes, the self-subsisting manifestations, the sovereign dispositions of the realm of dominion, the tokens of the empyrean, the stations of Divinity, the tremulous utterances of the All-Merciful, the divine scintillations, the existential emergences, the essential theophanies, the eternal breaths—and whatsoever God hath created beyond these in a world without end, unto an endlessness beyond endlessness—God is witness for me.

And He hath appointed for every right its reality, and for every recompense a light. This day, thou dost observe that those of thy kind among the mystics of that land and beyond, all lay claim to that station, even whilst some repudiate others. Similarly, in matters of religious law, all the divines claim the station of authority and, by the text of the Proof—peace be upon him—make their own denial equivalent to denial of God, the All-Glorious, even whilst some curse others. I adjure thee, by Him Whose right over thee transcendeth all else, be thou fair and hesitate not. For how can truth be established and falsehood nullified when each party rejoiceth in that which it possesseth? Indeed, shouldst thou desire to repudiate another, thou couldst do so, making thy proofs the verses of the Qur’an, the traditions of the people of the Bayan, and the manifestations of human ecstasy; and should another desire to repudiate thee, he could likewise do so with similar evidences.

Verily, truth is indubitable in its command: were it to be found pure with anyone, none would deny him. And falsehood is beyond doubt in its decree: were it not admixed with truth, none would believe it. I seek refuge in God, the Subduer, from the evil of every slanderous devil who turneth away from the verses of the All-Compelling through the words of the wicked. Verily today I perceive the station of certain polytheists in faith to be lower than the extent of Pharaoh’s unbelief, for when he wished to deny his Lord’s proof, he brought forth something of sorcery. Yet these people, though they were unable and will never be able to produce the like, have denied the truth and made themselves of an ignorant and ruined people.

Let it not occur to thy mind, O man, that my mention of these allusions regarding those whose station thou knowest and whose deeds thou hast witnessed raises dust in the path of love, for just as his word was written, I recognized him as truthful, yet I would that he would show mercy through his fairness today. Can truth be established without a balance or not? There is no doubt that the Cause of Truth hath a balance from God, else truth would not prevail over falsehood. Indeed, that Cause which is from God—God hath sent down with it signs that cannot be confused with aught else, nor can any of His servants acquire them. If the nature of the verses wherewith God hath honored me and made them my proof were such as could be acquired, then why, after three years have passed, has no one been able to spontaneously produce a single verse?

Consider for a moment, O man, that while the letters of the alphabet are available to all, yet He Who speaks declareth that were all to gather together to bring forth the like of His words, they would be unable. If they could, why have they not done so? And if they cannot, why do they not believe in God’s Cause? Glory be to God above what they associate with Him!

Judge thou fairly, O observer—today thou prayest according to the verses of the Qur’an, and fastest, performest pilgrimage, and marriest by them. How then dost thou today deny a Cause which God hath made a proof for those who previously denied the Imams of the Faith? Today there is no escape for one who believeth in the Qur’an except to acknowledge these verses. But let not the matter be confused in thy mind that the station of these verses is like unto the Qur’an. Nay, by thy Lord! My existence and all my traces are as nothing before a single letter of the Qur’an and the prayers transmitted from the Family of the Bayan and the traditions shining forth from the Suns of possibility. I have no existence save in my rank, and no portion save in my station. Just as God made spirits the meaning of bodies, likewise hath God created meanings as the spirits of words. In every case, they must distinguish between the words of the people of the secondary chain, which are but accidents and shadows in relation to the primary chain.

Observe this mirror: God revealed “Alif Lam Mim” in the Qur’an, and the Messenger of God—peace be upon Him and His Family—wrote “Alif Lam Mim”, and the Imams—peace be upon them—wrote that same word similarly, and today thou writest that word. To those who perceive not the true ruling, the forms appear the same, whereas the “Alif Lam Mim” which thou writest is as nothing before the “Alif Lam Mim” written by the Family of God. Likewise is the ruling regarding the station of “Alif Lam Mim” written by God’s Messenger—peace be upon Him and His Family—in relation to what God revealed in the Qur’an. And upon this luminous path most people have associated partners with their Lord’s verses, and due to their lack of knowledge of these ranks, they have been unable to distinguish between these verses and the verses of the Qur’an. Therefore it weighed heavier upon their breasts than the creation of the heavens and earth. Were they to look with reality’s eye, they would witness the Cause in the station of justice and distinguish between the words of the people of justice and grace.

O thou who asketh! Know what We have aided thee with, and understand that God hath advanced His proof in His Book through His word to whomever would deny His proof:

“Then let them produce a discourse like unto it, if they speak truly”

[Q52:34]. Yet if thou art truthful, thou hast never produced such. And verily the liar, had he not come, would not have been beneficial in a state of denial. According to the interpretation given by Al-Askari (peace be upon him) in his commentary on Al-Baqarah, the ruling was explained that being unlettered was the coming of the Messenger of God (peace be upon him and his family), and whoever was not unlettered, his coming was not a proof.

Indeed, I say to all that I am He, so bring forth by nature and power such words that if all were to gather to bring forth their like, they could not do so. And whoever is able to bring forth a verse by nature, it is incumbent upon him infinitely and endlessly, for the matter whose origin is from God does not weary its possessor, nor can anyone resist it. All the objections in your book are fortified sophistry, for the proof is that which I have cast unto you. If you wish to see the words of proof in the station of balance, then read them before your beloved, for through them God establishes truth and nullifies falsehood, even though the polytheists detest it.

What I have mentioned to you in those allusions is the condition of the people of glory, and let the decree of the people of majesty in the world of limitation appear only through exposition and speech, just as God revealed the Qur’an likewise. What is mentioned in his book that today the proof is not exposition, but rather the proof is the manifestation through power of that which people are incapable of—this decree does not differ from His word, for the influence in all things infinitely and endlessly through them is body and the condition of bodies. Rather, today if someone were to influence your heart or body or stones or letters in a way that no one else could, it would not differ in the decree. And if you focus your vision and sharpen your gaze, you will recognize in the wisdom of that verse “Is one who stands upon a clear proof from his Lord” [Q47:14] and in other places God’s exalted word “Say: If what you seek to hasten were in my power, the matter would be decided between me and you. But God knows best the wrongdoers.” [Q6:58]

For every letter of his book, if you desired its exposition, the seas would be exhausted if it were upon the path of love which is the root of faith and the tree of certitude. And if you desired to nullify the sayings of the conjecturers and the lying fabricators, for each of their letters there are endless proofs unto infinity, whereby the one who gazes into the depths of the sea of oneness recognizes all that with the eye of certainty. I indicate for every seeking thereof a subtle sprinkling, lest anyone thereafter dare to oppose God’s Cause and make light of what is momentous with God. However, I did not intend to reject the words which their author made as a gift to you, for indeed it is more exalted in station than to confuse those allusions.

Rather, whatever was written regarding the decree of the signs, he intended only the saying of those among the people who speak, as testified by what was written in this book. Indeed, as we only love that truth be established by truth and falsehood be nullified by truth, I shall explain some of what was mentioned from the sayings of those who speak without understanding, that it may be a proof for the believers, a conclusive word for the monotheists, a sign for the humble, and a punishment for the rejectors.

Here I am, after establishing the matter that whatever he wrote does not benefit in the arena of argument, for if he wrote a page or verse concerning verses for me to serve as proof, there is no benefit in multiplying speech unnecessarily. O human being, cast unto him in the field of confrontation the like of what he cast regarding you, for without that truth is not established and speech multiplies without profit. O thou who gazest with fairness and love! This indeed is the essence of all religion. Make not the matter difficult for thyself.

Consider the station of the Balance. If thou art capable of contention, then take up the pen and let it flow across the tablets. Otherwise, in the station of knowledge, the utterances of the people of ceremony profit no one, even if they be true. I have not written this epistle to thee regarding the station of the Balance, nor do I argue thereby with any of the people of the Bayan. But since the truth hath become obscure to him, and he desired to remember and be guided, I say that all the doubts of the people of the Sentence and the objections of the people of tradition are resolved through the validity of the Balance and the impotence of the people of the Bayan.

Look with the eye of certitude, for what thou hast intimated—that this is like unto the Muslim divines in their sciences—how far, how very far from thy conjecture! How canst thou exchange the spirit of the angels within thyself for the spirit of the animal? I have not made the science of alchemy My proof, nor geometry My demonstration. Rather, I have made the proof something which, by God’s leave, none can escape save by turning away therefrom. And if thou desirest to say aught concerning it, it is incumbent upon thee to first speak concerning the verses of the All-Merciful, for My proof is the power that speaketh from nature through verses which, should all gather together to produce the like thereof, they would never be able.

Or if thou wishest to ask how and why and whereby, then bring forth a verse if thou be of the truthful. For this was the proof of the religion of Islam in the argument of the Qur’an against all the idolatrous nations. Thou canst not escape from this justice, for it is the Balance in the Bayan, and it is the Balance which God sent down upon Muhammad, the Apostle of God—peace be upon Him and His family. Through it are established the matter of Divine Unity, Prophethood, Guardianship, and the laws of Reality, the Path and the Law. Today thou disputest concerning it, so abandon the ways of proofs and ascend to the Source of proof whereby were established Prophethood, Guardianship and the Law, which is the Word whereby were established Prophethood, Guardianship and the Law.

And this is the Word which God hath sent down upon His beloved. Indeed, the proof of His evidence is the inability of all else, not its recognition, for thou canst never know the true eloquence that flows from the treasuries of nature. All that thou hast revealed of verses, signs, devotions and allusions containeth an overflow due to the abundance of multiplicities within thyself. Rather, His proof is the Book of the All-Merciful, established through the inability of all, not through its recognition. O thou who gazeth upon the manifestations of the heaven of paradise! Belittle not My Cause, for power encompasseth it from all sides. Despite thy striving, thou hast written but two lines at the end of thy sermon, some of which are mere Qur’anic verses while others are poorly composed and ineloquent. Of true eloquence therein are but two letters, and that word is naught but nature itself and nothing else.

What thou hast mentioned of grammatical errors and lack of connection stems from people’s ignorance, just as the eloquent Arabs of old claimed that words like “qistas,” “tannur,” and “sijjil” were foreign terms, and that some words were mere ancient tales. They claimed there was no apparent connection between certain verses, and that some verses violated Arabic grammar rules, such as His words, exalted be His mention: “His name shall be the Messiah” and “Verily this is one of the greatest” and “These two are certainly sorcerers.”

All denied God in what they said, for the standard is what God hath revealed in the Qur’an, not the whims of the transgressors among the people. Today the foreign scholars undoubtedly lack the natural eloquence of the Arabs, so it is no wonder they say what they say. The difference is that today they believe in it, while those who mocked it in early Islam were disbelievers in it.

Fear God, O man, and reflect for a moment on the standard of utterance. I desired not to abrogate any law nor add a letter thereto, but rather by God’s leave I manifested the grace He bestowed upon me, that those who denied the Imams of Justice might perish through a true proof, just as they believed in Muhammad, the Messenger of God, peace be upon him and his family, and that the differences in religion might return to a single point, and all might thereby become among those who submit. By thy Lord! Those who fabricate anything contrary to the judgment of the Qur’an and the way of the people of the Bayan, even by as much as a letter, these are the companions of the Fire in God’s Book, and these are the lost. If thou wert to discover what thy hands have earned in thy writing, thou wouldst cry out with a cry that nothing could quiet, for Ali, peace be upon him, said:

“Whoso beareth one sin, it is as though he hath borne all sins.”

And what sin is greater than people’s lies against me without proof? God’s curse be upon those who claim they can produce an utterance like what We have revealed in the Book yet do not do so, or who know that no one on earth can do so yet do not acknowledge it. God beareth witness unto all things, but most people are not thankful.

In what manner can the guides of truth demonstrate the falsehood of those who have slandered me? For I have said that it is incumbent upon God, if one who makes a claim does not speak from Him, to refute his proof with the like of what that claimant has made his proof. And you, by your Lord, be fair: is this statement denied by any possessed of understanding? Nay, it is accepted by all. I know not how your beloved enthusiast makes comparisons and opposes through mention of falsehood, when the disparity is beyond counting—neither in terms of the claim, nor the proof, nor the exposition. For he made a claim that was false by his own admission, having no proof that would render all people incapable, and God has invalidated it through the manifestation of His verses and evidences.

Today there is no claim except that of pure servitude, though the mention of servitude in the eyes of the people of truth is a grievous sin, for I have no real existence before the Proof (peace be upon him) that I might be His servant. However, in the station of divine manifestation and mention of the One manifested, I claim naught but pure servitude, and all goodly names in their rank are its attributes. The station of the believer, as clearly stated in the traditions, is that he cannot be described, just as the Proof (peace be upon him) cannot be described.

If you wish to act upon my oath in the Book and not alarm my heart with discourse, then first be fair and abandon excessive expressions, for by them the goal becomes veiled. If you establish the criterion, all matters will be set right thereby. If you do not establish it, then I shall not make supplications, sermons, sciences, nor universal manifestations a proof for one like you. Even if all that appears from me—while I remained unlettered regarding such evidences—were to be a proof for all the worlds.

Be not disquieted by the subduing force of words. I have renounced contention, nor do I, though the truth be with me, desire to dispute with any soul; for with certitude I behold that none can stand with me in the matter of the words of proof which surge from the fathomless deep of the ocean of primal nature and from the billowing sea of power. And all, were they but to reflect upon what they themselves utter, would hearken and fall silent, and would extend excuse.

What has been mentioned in the station of the spirit of supplication is the essence of the matter, though he has erred in drawing conclusions. The truth in that most exalted station and greatest prospect is the manifestation of Him Who has no name, no description, no exposition and no attribute. The essences are cut off from His court, and material realities are withheld from addressing Him; for this is the station of the Letter of the Self-Revelation of the Essence, in the epiphany of sheer Ipseity and the precinct of unconditioned subsistence.

And they who, by the grace of God, attain unto that most radiant White Light, and the Divine Red Tree, and the Primordial Yellow Pearl, and the Ever-Green Eternal Leaf, verily speak as Ali—peace be upon him—declared in the Khutbat al-Tutunjiyyah: “I beheld God and Paradise with the eye of vision.” They intend naught thereby save the beholding of the Countenance of Him Who revealeth Himself unto them—by them—through origination. Even as is plainly set forth in the sacred report wherein—exalted be His remembrance—“He was asked concerning God, glorified be He: Shall the believers behold Him on the Day of Resurrection?’ He replied: Yea, and indeed they beheld Him before the Day of Resurrection.’ It was asked: When?’ He said: When He said unto them, Am I not your Lord?

They said, Yea!’ Then he was silent for a while and said: And verily the believers behold Him in this world before the Day of Resurrection—dost thou not behold Him in thy rank at this very moment?’ It was said: Shall I transmit this from thee?’ He answered: Nay; for if thou relate it and a denier, ignorant of what thou sayest, reject it, he will deem it anthropomorphism and unbelief. The vision of the heart is not as the vision of the eye. Exalted is God above what the anthropomorphists and the atheists ascribe unto Him.”’

They are a people whom veils conceal not, whom tokens withstand not, whom signs cannot keep pace with. Though they rest upon the dust, they behold the Throne of Glory. They speak naught concerning any matter save of God, the Lord of Glory and Beauty. They dwell through none but Him, and speak of none but Him. They see neither hope nor fear nor remembrance save the remembrance of God, the Most Great, the Most Glorious, the Most Bountiful. Nay, they are sanctified above the mention of names and attributes of aught else. Glorified be God, the Lord of the Throne, above all that they describe!

This is but a drop from the ocean of knowledge of that station. In drawing conclusions, He hath made the effects of that station among the words of the Water of Truth. Exalted be God, the Lord of Creation, above the decree of destiny and origination! How then did the Family of God, peace be upon them, act, when none can doubt their station? The Sahifah Alawiyyah and Sahifah Sajjadiyyah are the Water of Truth. Indeed, they read them and commanded all to read them. If this matter is thus with thee, how is it that he acted not according to what he wrote, though he deemed himself more worthy of that Most Exalted Station than others? Nay, by thy Lord! The station of the spirit of communion was not established among creation save through those communions. And whoso cannot commune with his Lord through such prayers hath not attained that station, for they who are possessed of understanding know not what is there save through what is here. Say: Create thou a scroll from the station of the spirit of communion through innate capacity before Me, even as I created before witnesses. God sufficeth as a witness unto Me.

Indeed what he mentioned—that thy companion attained no knowledge save through the negation of names and attributes from the sacred court of the Divine Essence—by thy Lord, he spoke pure truth, and I beseech God to set right his affairs through his mention of that station, though he intended naught save the negation of mention from the aspect of affirmation.

This indeed is the supreme honor and most complete portion with Me, and through it do I glory over all atoms which God hath created at My level, for the foundation of religion is the recogntion of God. Recognition ascends and becomes refined until it reaches its ultimate station, as Ali (peace be upon him) said: “The perfection of Divine Unity is the negation of attributes from Him,” as evidenced by the fact that every described thing is other than its description, and by their dual testimony which is impossible for the First One. And this indeed is the station of the self-encompassing Kaf, wherein Ali taught all in the sermon known as Al-Yatimiyyah: “If you say from what is He?’ then He is distinct from all things, so He is He. And if you say He is He,’ then the Ha’ and Waw’ are descriptive words indicating Him, not attributes revealing Him. And if you say He has a limit, the limit is for other than Him. And if you say the air is related, the air is His creation.”

One returns from description to description, and the heart becomes blind to understanding, and understanding to perception, and perception to derivation. The kingdom remains in the kingdom, and creation ends with its like, and seeking drives it to its form, and investigation leads to incapacity, and explanation to loss, and denial to despair, and conveyance to severance. The way is blocked and the quest returned. His evidence is His signs, and His existence is His proof.

Whoever contemplates the indications of that unique and eloquent sermon, speaking from the Tree of Praise, will testify that the description of the possible is itself possible, and the attribute of the dependent is dependent, and the kingdom endures in the kingdom. And concerning this matter, Al-Rida (peace be upon him) said:

“Indeed, tools only define themselves, and instruments only point to their like, and in things their effects are found.”

And so continues the tradition. None in contingent existence has nobility except through decisive knowledge in the midst of pure manifestation. Whoever has not tasted that water has no portion in Divine Unity nor any path to the station of detachment.

Most of the Illuminationist philosophers, Peripatetics, Transcendent theosophists, and Divine philosophers have stumbled in explaining this station. The signs of creative manifestations have become confused with the countenance of the Divine Essence, and thus they have made false statements about the fixed archetypes in the Essence to prove His knowledge, glory be to Him, and about the simple reality in proving the causality of the Essence, and about the connection between the Essence and acts and attributes, and about the unity of existence between the Creator and the created.

And verily all of this is pure polytheism in the sight of the Family of God, the Imams of Justice, for God has ever been All-Knowing without the existence of anything, just as He has ever been Living. And just as He needs not any other being for His life, He needs not any object of knowledge for His knowledge.

The Divine Essence has never been joined with anything, and the causation of contingent beings is His handiwork—it is the Will which God created through itself, without being touched by the fire of the Essence. Through it God created all beings, and it ever speaks only of itself and indicates naught but its own identity. God has no sign in creation that points to His Essence, for His Being separates all beings from knowledge of Him, and His Identity prevents all identities from description. The relation of the Will to Him is like the relation of the House to God—it is a relation bestowing honor upon creation, not unto the Essence, for He is sanctified above the mention of allusions, relations, indications, signs, stations, effulgences and fragrances attributed to Him. He is as He is, none knoweth Him save Himself.

The doctrine of the unity of existence and the mention of the simple reality is witnessed by the people of the covenant to be false, for how can speech describe the existence of Him beside Whom there is no other? Rather, all allusions in the worlds of divinity, might, dominion and earthly realm pertain to contingent hearts and souls and what occurs in imagination. Every description of God from other than Him is falsehood and lies, for there is no other beside Him, nor is any mentioned in His rank, nor has any existence with Him that would allow discourse about unity. I have expounded the proofs in the two thousand verses explaining the mystery of the letter Ha’ to refute the claims of these men. The origin of this doctrine is a chapter from Muhyi’d-Din—may God hasten His vengeance—as mentioned in the Fusus, and that is pure polytheism in the sight of the people of inner meaning. The description of God by Himself, then the description by the Family of God—peace be upon them—and the people of the Bayan, is the description of the ultimate possibility for man to describe the All-Merciful through sanctifying Him above mention of names and attributes, as ʿAli son of Husayn—peace be upon them both—indicated in his prayer to Abu Hamza Thumali:

“My God, through Thee have I known Thee, Thou showed me the way to Thyself and called me to Thee, and had it not been for Thee, I would not have known who Thou art.”

And his martyred father—may my spirit be a sacrifice for him—indicated in the station of the manifestation of his light and the emergence of his countenance in his words, when he said, exalted be his mention:

“Has any other than Thee a manifestation that Thou hast not, such that he could be the one to manifest Thee? When wert Thou absent that Thou shouldst need a proof to point to Thee, and when wert Thou distant that the traces should be that which lead to Thee? Blind is the eye that seeth Thee not, though Thou art ever its Guardian. Lost is the transaction of a servant for whom Thou hast not appointed a share of Thy love.”

Conclusion

Thou knowest, O my God, that in mentioning these allusions I desire naught but what Thou hast ordained for me in the law of stations, lest truth be confused with falsehood and lest anyone imagine aught concerning me save my love for Thee. And when I mention the verses of limitation, Thou knowest I intend naught but to manifest Thy proof and nullify the evil thoughts of those who think ill of me, even though I have mentioned the verses of Thy mercy more than these. Therefore, O Lord, forgive me and forgive him who desireth Thy pure religion, and him who sendeth down the gift to my beloved in the depths of the heart, and him who observeth the trace of ink in these tablets, and pardon in me what Thou lovest not to be mentioned before Thy Majesty, through Thy grace, Thy generosity and Thy mercy, O Thou Lord of Glory and Bounty!

O God, Thou knowest that my very existence is a sin, how much more so when sin acquireth another sin. But since Thou hast promised to transform the evil deeds of the believers into good deeds, I beseech Thee, O Lord, to inspire him who would deny Thy forbearance—for love of Thy good-pleasure—with the word of patience and forgiveness, for I have no strength to hear the word “no” from anyone. Unto Thee do I commit my affairs, O Lord of Glory and Bounty! Glory be to God, the Lord of the Throne, above what they describe. Peace be upon the Messengers, and praise be to God, the Lord of the worlds.