T he T awas i n

of Mans ur Al -Hal l aj
T r ans l at ed by
Ai s ha Abd Ar -R ahman At -T ar j umana
T he T a-S i n of t he P r ophet i c L amp
1. A l amp appear ed fr om the Li ght of the Uns een. I t appear ed and
r etur ned, and i t s ur pas s ed the other l amps . I t was a r ul i ng
moon, mani fes ti ng i ts el f r adi antl y among the other moons . I t
was a s tar whos e as tr ol ogi cal hous e i s i n the Empyr ean. Al l ah
named hi m unl etter ed i n vi ew of the concentr ati on of hi s
as pi r ati on, and al s o cons ecr ated becaus e of the maj es ty of hi s
bl es s i ng, and Makkan becaus e of hi s r es i dence i n Hi s vi ci ni ty.
2. He expanded hi s br eas t, and r ai s ed hi s power , and l i fted fr om hi s
the bur den that had wei ghed down thy back, and He i mpos ed
hi s author i ty. As Al l ah made hi s Badr appear s o hi s ful l moon
r os e fr om the cl oud of Yamma and hi s s un ar os e on the s i de of
T i hma (Makka), and hi s l amp s hone fr om the s our ce of al l
di vi ne muni fence.
3. He di d not r epor t about anythi ng except accor di ng to hi s i nner
vi s i on, and he di d not or der the fol l owi ng of hi s exampl e except
accor di ng to the tr uth of hi s conduct. He was i n the pr es ence of
Al l ah, then he br ought other s to Hi s Pr es ence. He s aw, then he
r el ated what he was . He was s ent for th as a gui de, s o he defi ned
the l i mi ts of conduct.
4. No one i s capabl e of di s cer ni ng hi s tr ue s i gni fi cance, except the
S i ncer e, s i nce he confi r med i ts val i di ty, and then accompani ed
hi m s o that ther e woul d not r emai n any di s par i ty between them.
5. No Gnos ti c ever knew hi m who was not i gnor ant of hi s tr ue
qual i ty. Hi s qual i ty i s made cl ear onl y to thos e to whom Al l ah
under takes to di s cl os e i t. T hos e to whom We have gi ven the
Book, and the r ecogni ze thei r s ons , even though a par ty of them
conceal the tr uth, and that wi tti ngl y. (2.46)
6. T he l i ghts of pr ophecy i s s ued fr om hi s l i ght, and hi s l i ght
appear ed fr om the l i ght of Mys ter y. Among the l i ghts ther e i s
none mor e l umi nous , mor e mani fes t or mor e uncr eate- than-
uncr eatednes s than the l i ght of the Mas ter of Gener os i ty.
7. Hi s as pi r ati on pr eceded al l other as pi r ati ons , hi s exi s tence
pr eceded non- exi s tence, hi s name pr eceded the Pen becaus e i t
exi s ted befor e.
8. T her e was never on the hor i zons , beyond the hor i zons , nor
bel ow the hor i zons anyone mor e gr aceful , nobl er , wi s er , mor e
j us t, ki nder , mor e God- fear i ng or mor e s ympatheti c than the
hol der of thi s r ol e. Hi s ti tl e i s Mas ter of Cr eati on, and hi s name i s
Ahmad, and hi s attr i bute i s Muhammad. Hi s command i s mor e
cer tai n, and hi s es s ence i s mor e excel l ent, and hi s attr i bute i s
mor e gl or i ous , and hi s as pi r ati on i s uni que.
9. Oh mar vel ! What i s mor e mani fes t, mor e vi s i bl e, gr eater , mor e
famous , mor e l umi nous , mor e power ful or mor e di s cer ni ng than
hi m? He i s and was , and was known befor e cr eated thi ngs and
exi s tences and bei ngs . He was and s ti l l i s r emember ed befor e
befor e and after after , and befor e s ubs tances and qual i ti es . Hi s
s ubs tance i s compl etel y l i ght, hi s s peech i s pr opheti c, hi s
knowl edge i s cel es ti al , hi s mode of expr es s i on i s Ar abi c, hi s tr i be
i s nei ther of the Eas t nor the Wes t (24.35), hi s geneal ogy i s
patr i ar chal , hi s mi s s i on i s conci l i ati on, and he has the ti tl e of the
unl etter ed.
10. T he eyes wer e opened by hi s s i gns , s ecr ets and s el ves
per cei ved by hi s bei ng ther e. I t was Al l ah who made hi m
ar ti cul ate by Hi s Wor d, and bei ng the Pr oof, confi r med hi m. I t
was Al l ah who s ent hi m for th. He i s the pr oof and the pr oven. I t
i s he who quenches the thi r s t of the vehementl y thi r s ty hear t, i t
i s he who br i ngs the uncr eated wor d that i s not touched by what
touches i t, nor phr as ed by the tongue, nor made. I t i s uni ted to
Al l ah wi thout s epar ati on, and i t s ur pas s es the concei vabl e. I t i s
he who announces the end and the ends and the ends of the
end.
11. He l i fted the cl oud, and poi nted to the S acr ed Hous e. He i s
the l i mi tati on, and he i s a her oi c war r i or . I t i s he who r ecei ved
the or der to br eak the i dol s , and i t i s he who was s ent to
manki nd for the exter mi nati on of them.
12. Above hi m a cl oud fl as hed bol ts of l i ghtni ng, and bel ow
hi m a bol t of l i ghtni ng fl as hed, s hone, caus ed r ai n, and fr ucti fi ed.
Al l knowl edge i s but a dr op fr om hi s ocean, and al l wi s dom i s but
a handful fr om hi s s tr eam, and al l ti mes ar e but an hour fr om hi s
l i fe.
13. Al l ah i s wi th hi m, and wi th hi m i s r eal i ty. He i s the fi r s t i n
uni on and the l as t to be commi s s i oned as a pr ophet, the i nwar d
by r eal i ty, and the outwar d by gnos i s .
14. No s chol ar ever attai ned hi s knowl edge nor di d any
phi l os opher become cogni zant of hi s under s tandi ng.
15. Al l ah di d not s ur r ender (Hi s Real i ty) to Hi s cr eati on,
becaus e he i s he, and hi s bei ng ther e i s He, and He i s He.
16. Nothi ng came out of the M of MHMD, and none enter ed
i nto hi s H, and hi s H i s the s ame as hi s s econd M, and hi s D i s as
hi s fi r s t M. Hi s D i s hi s per petui ty, hi s M i s hi s r ank, hi s H hi s
s pi r i tual s tate, as i s hi s s econd M.
17. Al l ah made hi s s peech mani fes t, and enl ar ged hi s mar k,
and made hi s pr oof known. He s ent down the fur qan to hi m, he
made hi s tongue adequate, and He made hi s hear t s hi ne. He
made hi s contempor ar i es i ncapabl e (of i mi tati ng Qur an). He
es tabl i s hed hi s cl ar i fi cati on and exal ted hi s gl or y.
18. I f you fl ee fr om hi s domai ns , what r oute wi l l you take
wi thout a gui de, oh ai l i ng one? T he maxi ms of the phi l os opher s
ar e l i ke a s l i ppi ng heap of s and befor e hi s wi s dom.

T he T a-S i n of Under s t andi ng
1. T he compr ehens i ons of cr eated natur es ar e not attached to
r eal i ty, and r eal i ty i s not attached to cr eated natur es . T houghts
(whi ch come) ar e adher ences , and the adher ences of cr eated
natur es do not attach thems el ves to r eal i ti es . T he per cepti on of
r eal i ty i s di ffi cul t to acqui r e, s o how much mor e di ffi cul t i s the
per cepti on of the r eal i ty of the Real i ty. Fur ther mor e, Al l ah i s
beyond r eal i ty, and r eal i ty does not i n i ts el f i mpl y Al l ah.
2. T he moth fl i es about the fl ame unti l mor ni ng, then he r etur ns to
hi s fel l ows and tel l s them of hi s s pi r i tual s tate wi th the mos t
el oquent expr es s i ons . T he he mi xes wi th the coquetr y of the
fl ame i n hi s des i r e to r each per fect uni on.
3. T he l i ght of the fl ame i s the knowl edge of r eal i ty, i ts heat i s the
r eal i ty of r eal i ty, and Uni on wi th i t i s the T r uth of the r eal i ty.
4. He was not s ati s fi ed wi th i ts l i ght nor wi th i ts heat, s o he l eapt
i nto i t compl etel y. Meanwhi l e, hi s fel l ows wer e awai ti ng hi s
comi ng s o that he coul d tel l them of hi s actual vi s i on s i nce he
had not been s ati s fi ed wi th hear s ay. But at that moment, he was
bei ng utter l y cons umed, r educed and di s per s ed i nto fr agments ,
and he r emai ned wi thout for m or body or di s ti ngui s hi ng mar k.
T hen i n what s ens e can he r etur n to hi s fel l ows ? And i n what
s tate now that hi s has obtai ned? He who had ar r i ved at the
vi s i on became abl e to di s pens e wi th r epor ts . He who ar r i ves at
the obj ect of hi s vi s i on i s no l onger concer ned wi th the vi s i on.
5. T hes e meani ngs do not concer n the negl i gent man, nor the
tr ans i tor y man, nor the man of wr ong acti on, nor the man who
fol l ows hi s whi ms .
6. Oh you who ar e uncer tai n, do not i denti fy I am wi th the di vi ne
I - not now, nor i n the futur e, nor i n the pas t. Even i f the I am
was a cons ummated Gnos ti c, and i f thi s was my s tate, i t was not
the per fecti on. Even though I am Hi s I am not He.
7. I f you have under s tood thi s , then under s tand that thes e
meani ngs wer e not tr ue fr om anyone except Muhammad, and
Muhammed i s not the father of any one of your men, but the
Mes s enger of Al l ah and the s eal of the pr ophets . He abs ented
hi ms el f fr om men and j i nn, and he cl os ed hi s eyes to wher e
unti l ther e no l onger r emai ned any vei l on the hear t nor any
fal s ehood.
8. T her e was a l ength of two bows l engths or near er , when he
r eached the des er t of the knowl edge of r eal i ty, he r epor ted
fr om the outwar d hear t. When he ar r i ved to the tr uth of the
r eal i ty he l eft hi s des i r e ther e and gave hi ms el f up to the
Bounti ful . When he r eached the T r uth he r etur ned and s ai d: the
i nwar d hear t has pr os tr ated to You, and the outwar d hear t has
bel i eved i n You. When he r eached the Fur ther mos t Li mi t he
s ai d: I cannot pr ai s e You as You s houl d be pr ai s ed. When he
r eached the r eal i ty of the r eal i ty he s ai d: You ar e the onl y One
who can pr ai s e Your s el f.

He r enounced hi s des i r e and fol l owed hi s vocati on, the hear t di d
not l i e about what i t s aw at thi s s tati on near the Lote- T r ee of
the Boundar y. He di d not tur n to the r i ght to the r eal i ty of
thi ngs , nor to the l eft to the r eal i ty of r eal i ty. Hi s eyes s wer ved
not, nor s wept away.
T he T a-S i n of P ur i t y
1. Real i ty i s s omethi ng ver y s ubtl e and mi nute i n i ts des cr i pti on,
the paths of acces s to i t ar e nar r ow, and on them one
encounter s s i ghi ng fi r es bes i de deep des er ts . T he s tr anger
fol l ows thes e paths and i nfor ms about what he has exper i enced
i n the for ty S tati ons s uch as :
1. manner s (adab)
2. awe (r ahab)
3. fati gue (nas ab)
4. s er ach (tal ab)
5. wonder (aj ab)
6. per i s hi ng (atab)
7. exal tati on (tar ab)
8. avi di ty (s har ah)
9. pr obi ty (nazah)
10. s i ncer i ty (s i dq)
11. comr ades hi p (r i fq)
12. emanci pati on (l i tq)
13. s etti ng out (tas wi h)
14. r es t (tar wi h)
15. di s cer nment (tamyi z)
16. wi tnes s i ng (s huhud)
17. exi s tence (wuj ud)
18. enumer ati on (add)
19. l abor (kada)
20. r es ti tuti on (r ada)
21. di l ati on (i mti dad)
22. pr epar ati on (I dad)
23. i s ol ati on (i nfi r ad)
24. capti vi ty (i nqi yad)
25. attr acti on (mur ad)
26. pr es ence (hudur )
27. exer ci s e (r i yada)
28. ci r cums pecti on (hi yata)
29. r egr et for thi ngs l os t (i fti qad)
30. r es i s tance (i s ti l ad)
31. cons i der ati on (tadabbur )
32. per pl exi ty (tahayyur )
33. r efl ecti on (tafakkur )
34. pati ence (tas abbur )
35. i nter pr etati on (taabbur )
36. non- acceptance (r afd)
37. s tr ong cr i ti ci s m (naqd)
38. obs er vati on (r i aya)
39. taki ng a gui de (hi daya)
40. begi nni ng (bi daya)
T he l as t S tati on i s the S tati on of the peopl e of S er eni ty of
Hear t and pur i fi cati on
2. Each S tati on has i ts own gi ft of whi ch one par t i s concei vabl e
and the other not.
3. T hen the s tr anger enter ed the des er t and cr os s ed i t and
embr aced and compr ehended the whol e of i t. He di d not fi nd
anythi ng fami l i ar or us eful , ei ther on the mountai n or on the
pl ai n.
4. When Mus a accompl i s hed the ter m he l eft hi s peopl e s i nce
r eal i ty was goi ng to take hi m as hi s . And yet he was s ati s fi ed
wi th i ndi r ect i nfor mati on wi thout di r ect vi s i on, and ther e s houl d
be a di ffer ence between hi m and the bes t of manki nd
(Muhammad). T her efor e he s ai d: Per haps I wi l l br i ng you s ome
i nfor mati on. (20.10)
5. I f the Wel l - Gui ded was pl eas ed wi th i ndi r ect i nfor mati on how
s hal l he who s ear ches the r oute not s uffi ce hi ms el f wi th an
i ndi r ect tr ace.
6. Fr om the Bur ni ng Bus h, on the s i de of S i nai what he hear d s peak
fr om the Bus h was not the Bus h nor i ts s eed but Al l ah.
7. And my r ol e i s l i ke thi s Bus h.
8. S o r eal i ty i s r eal i ty and the cr eated i s cr eated. Rej ect your
cr eated natur e, that you may become Hi m, and He, you - i n
r es pect to r eal i ty.
9. I - nes s i s a s ubj ect, and the obj ect defi ned i s al s o a s ubj ect i n
r eal i ty, s o how i s i t defi ned?
10. Al l ah s ai d to Mus a: You gui de to the Pr oof, not to the
Obj ect of the Pr oof. And as for Me I am the Pr oof of ever y pr oof.
11. Al l ah made me pas s by what i s r eal i ty
By gr ace of a contr act, a pact, and an al l i ance.
My s ecr et i s a wi tnes s
wi thout my cr eated per s onal i ty.
T hi s i s my s ecr et and thi s i s r eal i ty
12. Al l ah enunci ated my knowl edge wi th me fr om my hear t.
He dr ew me near to Hi m after I had been s o far fr om Hi m. He
made me Hi s i nti mate and chos e me.

T he T a-S i n of t he Ci r cl e

1. T he fi r s t door r epr es ents the one who r eaches the ci r cl e of T r uth.
T he s econd door r epr es ents the per s on who r eaches i t, who after
enter i ng i t comes to a cl os ed door . T he thi r d door r epr es ents the
one who goes as tr ay i n the des er t of the T r uth- Natur e of the
tr uth.
2. He that enter s the ci r cl e i s far fr om the T r uth becaus e the way i s
bl ocked and the s eeker i s s ent back. T he poi nt on hi gh
r epr es ents hi s year ni ng. T he l ower poi nt r epr es ents hi s r etur n to
hi s poi nt of depar tur e, and the mi ddl e poi nt i s hi s bewi l der ment.
3. T he i nner ci r cl e does not have a door , and the poi nt whi ch i s i n
the center i s T r uth.
4. T he meani ng of T r uth i s that fr om whi ch exter nal s and i nter nal s
ar e not abs ent, and i t does not tol er ate for ms .
5. I f you wi s h to under s tand what I have poi nted to her e, then
take four bi r ds and twi s t them to thee, (2.260) becaus e Al l ah
does not fl y.
6. I t i s Hi s j eal ous y whi ch makes i t appear after He hi d i t. I t was
awe that kept us apar t, i t was bewi l der ment that depr i ved us of
i t.
7. T hes e ar e the meani ngs of T r uth. I t i s s ubtl er than the ci r cl e of
the or i gi ns , and the des i gnati on of the r egi ons . And s ubtl er s ti l l
i s the i nter nal functi oni ng of the under s tandi ng, becaus e of the
conceal i ng of the i magi nati on.
8. T hi s i s becaus e the obs er ver obs er ves the ci r cl e fr om wi thout not
fr om wi thi n.
9. As for the Knowl edge of the knowl edge of T r uth, he does not
know i t, becaus e he i s i ncapabl e. Knowl edge denotes a pl ace but
the ci r cl e i s a for bi dden pl ace (har am).
10. S o they named the pr ophet Har am becaus e he al one
came out of fr om the ci r cl e of Har am.
11. He was ful l of fear and awe, and wear i ng the gar ment of
T r uth, he went out and cr i ed Ah! ! to al l cr eati on.

T he T a-S i n of t he P oi nt
1. Fi ner s ti l l than that i s the menti on of the Pr i mor di al Poi nt, whi ch
i s the S our ce, and whi ch does not gr ow or decr eas e, nor
cons ume i ts el f.
2. T he one who deni es my s pi r i tual s tate deni es i t becaus e he does
not s ee me, and he cal l s me a her eti c. He char ges me wi th evi l ,
and s eei ng my gl or y he cal l s for hel p, and i t i s to the s acr ed
ci r cl e whi ch i s beyond the beyond that he cr i es .
3. He who r eaches the s econd ci r cl e i magi nes me to be the I ns pi r ed
Mas ter .
4. He who r eaches the thr i d ci r cl e thi nks that I am at the bottom of
al l des i r es .
5. And he who r eaches the ci r cl e of T r uth for gets me and hi s
attenti on i s di s tr acted fr om me.
6. No i ndeed, not a r efuge! Upon that day the r ecour s e s hal l be to
thy Lor d, upon that day man s hal l be tol d hi s for mer deeds and
hi s l atter .
7. But man tur ns to i ndi r ect tes ti mony, he fl ees to a r efuge, he
fear s the s par ks , and hi s i ntenti on i s begui l ed and l ed as tr ay.
8. I am abs or bed i n the s ea of the depths of eter ni ty and he who
r eaches the ci r cl e of T r uth i s occupi ed on the s hor e of the s ea of
knowl edge wi th hi s own knowl edge. He i s abs ent fr om my vi s i on.
9. I s aw a cer tai n bi r d fr om the s el ves of the S ufi s whi ch fl ew wi th
the two wi ngs of S ufi s m. He deni ed my gl or y as he per s i s ted i n
hi s fl i ght.
10. He as ked me about pur i ty and I s ai d to hi m: Cut your
wi ngs wi th the s hear s of anni hi l ati on. I f not you cannot fol l ow
me.
11. He s ai d to me: I fl y wi th my wi ngs to my Bel oved. I s ai d
to hi m: Al as for thee! Becaus e ther e i s naught l i ke Hi m, He i s
the Al l - Hear i ng, the Al l - S eei ng. S o then he fel l i nto the s ea of
under s tandi ng and was dr owned.
12. One can r epr es ent the ocean of under s tandi ng thus :

I s aw my Lor d wi th the eye of my hear t
I s aw: Who ar e You? He s ai d: You!
But for You, wher e cannot have a pl ace
And ther e i s no wher e when i t concer ns You.
T he mi nd has no i mage of your exi s tence i n ti me
Whi ch woul d per mi t the mi nd to know wher e you ar e.
You ar e the one who encompas s es ever y wher e
Up to the poi nt of no- wher e
S o wher e ar e you?
12. A s i ngl e uni que poi nt fr om the ci r cl e denotes the var i ous
thoughts of the under s tandi ng. A s i ngl e poi nt i s i ts el f the T r uth
and the r es t i s er r or .
13. He dr ew near i n r i s i ng - then he came agai n i n
tr ans cendi ng. S eeki ng he dr ew near ; enr aptur ed, he came agai n.
He l eft hi s hear t ther e and dr ew ni gh to hi s Lor d. He was abs ent
when he s aw Al l ah, yet he was not abs ent. How was he pr es ent
and not pr es ent? How di d he l ook and not l ook?
14. Fr om amazement he pas s ed to l uci di ty and fr om l uci di ty to
amazement. Wi tnes s ed by Al l ah he wi tnes s ed Al l ah. He ar r i ved
and was s epar ated. He r eached hi s Des i r e and was cut off fr om
hi s hear t, and hi s hear t l i es not of what i t s aw.
15. Al l ah conceal ed hi m then made hi m dr aw near . He
commi s s i oned hi m and pur i fi ed hi m. He made hi m thi r s ty and
then fed hi m. He pur i fi ed hi m and then chos e hi m. He cal l ed hi m
and then s ummoned hi m. He affl i cted hi m and then came to hi s
ai d. He ar med hi m and then put hi m i n the s addl e.
16. T her e was a di s tance of one bow s pan and when he
r etur ned he r eached hi s mar k. When cal l ed he ans wer ed. Havi ng
s een he effaced hi ms el f. Havi ng dr unk he was s ati s fi ed. Havi ng
come near he was awe- s tr uck. And havi ng s epar ated hi ms el f
fr om ci ti es and hel per s , he was s epar ated fr om cons ci ences and
l ooks and cr eated tr aces (athar ).
17. Your comr ade di d not go as tr ay, he di d not weaken or
gr ow wear y. Hi s eye di d not fal ter nor was he ti r ed by a when
of pur e dur ati on.
18. Your comr ade di d not go as tr ay, i n hi s contempl ati on of
Us . He di d not pas s beyond i n vi s i ti ng Us , nor tr ans gr es s i n Our
mes s age. He di d not compar e Us to other s i n tr eati ng of Us . He
di d not devi ate i n the gar den of dhi kr i n contempl ati on of Us , nor
go as tr ay i n r oami ng i n fi kr .
19. Rather he r emember ed Al l ah i n hi s br eaths and bl i nks of
the eye, and was r es i gned to Hi m i n affl i cti ons and thankful for
hi s gi fts .
20. T hi s i s naught but a r evel ati on r eveal ed fr om the Li ght to
the Li ght.
21. Change your s peech! Abs ent your s el f fr om i l l us i ons , r ai s e
your feet hi gh fr om manki nd and cr eatur es ! S peak of Hi m wi th
meas ur e and har mony! Be pas s i onate and l os t i n r aptur e.
Di s cover - that you mi ght fl y beyond the mountai ns and the
fi el ds , the mountai ns of cogni zance and the hi l l s of s ecur i ty i n
or der to s ee He whom you r egar d. And s o the l egal fas t i s ended
on comi ng to the S acr ed Hous e.
22. T hen he dr ew ni gh to Al l ah l i ke the one who i s goi ng to
enter the I ntenti on. T hen he announced that i t i s for bi dden. I t i s
l i ke a bar r i er r ather than i mpotence. He pas s ed fr om the S tati on
of Cl eans i ng to the S tati on of Repr oach and fr om the S tati on of
Repr oach to the S tati on of Pr oxi mi ty. He went ni gh s ear chi ng
and he r etur ned fl eei ng. He went ni gh i nvoki ng and he r etur ned
a her al d. He dr ew ni gh ans wer i ng and r etur ned i nves ted wi th
Di vi ne Near nes s . He dr ew ni gh as a wi tnes s and r etur ned a
contempl ati ve.
23. T he di s tance between them was two bow s pans . He hi t
the mar k of wher e wi th the ar r ow of between (ayn and bayn).
He s tated that ther e wer e two bow s pans to s peci fy the exact
pl ace, and or becaus e of the un- del i neated natur e of Es s ence,
a l i ttl e cl os er i n the Es s ence of the Es s ence.
24. T he Mas ter of the Extr aor di nar y Al - Hus adi n i bn Mans ur Al -
Hal l aj s ai d:
25. I do not bel i eve that our expr es s i on her e wi l l be
compr ehens i bl e except to the one who has ar r i ved at the s econd
bow s pan whi ch i s beyond the T abl et of For ms (l awh mahfuz).
26. T her e ar e l etter s that ar e us ed no l onger l etter s of Ar abi c
or Per s i an.
27. T her e ar e l etter s onl y and that l etter i s the mi m whi ch i s
the l etter s i gni fyi ng what he r eveal ed
28. T he mi m des i gnated T he Las t.
29. T he mi m i s al s o the s tr i ng of the Fi r s t. T he fi r s t bow s pan
i s the Ki ngdom of Mi ght (j abr ut) and the s econd i s the Ki ngdom
of S over ei gnty (mal akut), and the Ki ngdom of the Attr i butes i s
the s tr i ng of the two ki ngdom. And the Ki ngdom of the Es s ence
of I nti mate (s peci fi c) I l l umi nati on (taj al l i khas s ) i s the ar r ow of
the Abs ol ute and the ar r ow of the two s pans .
30. I t comes fr om the One who ki ndl es the fi r e of I l l umi nati on.
31. He s ai d that the adequate for m of s peech i s that s peech
the s ens e of whi ch i s dr awi ng near . T he Author of the meani ng i s
the T r uth of Al l ah not the method of Hi s cr eati on. T hi s near i ng i s
onl y obtai ned i n the ci r cl e of vi gor ous exacti tude.
32. T r uth and the T r uth of T r uths i s found i n the fi nes t
di s ti ncti ons , fr om pr evi ous exper i ences , by means of an anti dote
made by one who l oves , i n cons i der ati on of cal ami ti es and the
di s cer nment of di s ti ncti ons , and i t i s by a wor d of del i ver ance.
T hi s i s the path of the el ect i n r es pect to i ndi vi dual s , and the
near i ng i s s een as a vas t ar ea s o that the knower who has
fol l owed the obs er ved paths of pr opheti c tr adi ti on may
under s tand.
33. T he Mas ter of Yathr i b, peace be upon hi m, pr ocl ai med the
gl or y of the one who pos s es s es the mos t excel l ent of gr aces ,
i nvi ol abl e, pr es er ved i n a hi dden Book, as He menti oned i n a
vi s i bl e book, i n a Book i ns cr i bed on the meani ng of the
l anguage of the bi r ds , when He br ought us ther e.
34. I f you under s tand thi s , oh l over , under s tand that the Lor d
does not enter i nto conver s ati on except wi th Hi s own, or wi th the
fr i ends of Hi s own.
35. T o be one of Hi s own i s to have nei ther Mas ter nor di s ci pl e,
to be wi thout pr efer ence or di s ti ncti on or affectati on or couns el ,
not havi ng any hi s or fr om hi m. But r ather what i s i n hi m i s
what i s i n hi m, but wi thout ther e bei ng an i n hi m, as a des er t
wi thout water i n a des er t wi thout water , as a s i gn i n a s i gn.
36. Publ i c di s cour s e tr ans l ates i ts meani ngs tr ans pl ant hi s
wi s hes , and hi s wi s h i s s een fr om afar . Hi s path i s har d, hi s
name i s gl or i ous , hi s for m i s uni que, hi s knowl edge i s deni al of
knowl edge, hi s deni al i s hi s s ol e tr uth, hi s s i n i s hi s s our ce of
confi dence. Hi s Name i s hi s Path, and hi s outwar d char acter i s ti c
i s hi s bur ni ng, hi s attr i bute i s Des i r e.
37. T he Road (s har ) i s hi s char acter i s ti c, the tr uths (haqai q)
ar e hi s ar ena and hi s gl or y, s el ves ar e hi s por ti co, S hai tan i s hi s
teacher , ever y s oci abl e bei ng became hi s fami l i ar ani mal ,
humani ty i s hi s cons ci ence, obl i ter ati on i s hi s gl or y, effacement
i s hi s s ubj ect of medi tati on, the br i de i s hi s gar den, and
effacement of effacement hi s pal ace.
38. Hi s Mas ter s ar e my r efuge, thei r pr i nci pl es ar e my al ar m,
thei r vol i ti on i s my r eques t, thei r ai d i s my s toppi ng pl ace, thei r
s or r ows ar e my gr i ef.
39. T hei r l eaves ar e a dr i nki ng pl ace, thei r s l eeves ar e nothi ng
but dus t, thei r doctr i ne i s the cor ner s tone of thei r s tate, and
thei r s tate i s i mpotence. But any other s tate woul d be an obj ect
of anger for Al l ah. S o thi s i s enough and s ucces s wi th Al l ah.

T he T a-S i n of B ef or e E ndl es s -T i me and
E qui vocat i on
(for he who under s tands , i n the under s tandi ng
of the under s tandi ng r el ati ve to publ i c
di s cour s e as to what i s l egi ti mate i n r egar d to
i ntenti ons .)
1. T he Mas ter Abul- Mughi th, may Al l ah be mer ci ful to hi m, s ai d:
T her e i s no es tabl i s hed mi s s i on except that of I bl i s and
Muhammad, peace be on hi m, onl y I bl i s fel l fr om the Es s ence
whi l e Muhammad per cei ved the Es s ence of the Es s ence.
2. I t was s ai d to I bl i s : Pr os tr ate your s el f! and to Muhammad -
Look! But I bl i s di d not pr os tr ate hi ms el f, and Muhammad di d
not l ook, he di d not tur n to the r i ght or the l eft, hi s eye s wer ved
nor , nor s wept as tr ay.
3. As for I bl i s , havi ng announced hi s mi s s i on, he di d not r etur n to
hi s fi r s t power .
4. And when Muhammad announced hi s mi s s i on he r etur ned to hi s
power .
5. Wi th thi s s tatement, I t i s i n You that I am tr ans por ted and on
You that I fl i ng mys el f, and al s o, Oh You who tur n the hear ts
and I do not know how to pr ai s e You as You s houl d be pr ai s ed.
6. Among the i nhabi tants of heaven ther e was no uni tar i an or
wor s hi pper l i ke I bl i s .
7. For I bl i s ther e appear ed the Di vi ne Es s ence. He was pr evented
fr om even a bl i nk of the eye of awar enes s , and he began to
wor s hi p the Ador ed One i n as ceti c i s ol ati on.
8. He was cur s ed when he r eached the doubl e i s ol ati on, and he was
ques ti oned when he demanded the ul ti mate s ol i tude.
9. Al l ah s ai d to hi m: Pr os tr ate your s el f! ! He s ai d: Not befor e
another than You. He s ai d to hi m: Even i f my cur s e fal l s on
you? He s ai d: I t wi l l not puni s h me.
10. My deni al i s to affi r m your pur i ty and my r eas on r emai ns
di s or der ed i n You. And what i s Adam compar ed to You and who
am I , I bl i s , to di ffer enti ate fr om You!
11. He fel l i nto the S ea of Maj es ty, he became bl i nd, and s ai d:
T her e i s no path for me to other - than- You. I am a humbl e
l over . He s ai d to hi m: You have become pr oud. He s ai d: I f
ther e was one gl ance between us , i t woul d have been enough to
make me pr oud and i mper i ous , but I am he who knew You i n
Befor e Endl es s - T i me, " I am better than Hi m" becaus e I have
s er ved You for a l onger ti me. No one, i n the two types of bei ngs ,
knows You better than I do! T her e was an i ntenti on of Your s i n
me, and an i ntenti on of mi ne i n You, and both of them pr eceded
Adam. I f I pr os tr ated befor e another than You or i f I di d not
pr os tr ate i t woul d be neces s ar y me to r etur n to my or i gi n, s i nce
You cr eated me of fi r e, and fi r e r etur ns to fi r e, accor di ng to an
equi l i br i um and choi ce whi ch ar e Your s .
12. T her e i s no di s tance fr om You for me, s i nce I became
cer tai n that di s tance and near nes s ar e one.
For me, i f I was l eft, your des er ti on woul d be my compani on, s o
how much mor e ar e des er ti on and l ove tr ul y one!
Gl or y to You i n Your Pr ovi dence and i n the Es s ence of your
I nacces s i bi l i ty for the pi ous wor s hi pper who does not pr os tr ate
befor e any other than You.
13. Mus a met I bl i s on the s l ope of S i nai and s ai d to hi m: Oh
I bl i s , what pr evented you fr om pr os tr ati ng? He s ai d: T hat whi ch
pr evented me was my decl ar ati on of a Uni que Bel oved, and i f I
had pr os tr ated I woul d have become l i ke you, becaus e you wer e
onl y cal l ed upon once to l ook at the mountai n and you l ooked.
As for me, I was cal l ed upon a thous and ti mes to pr os tr ate
mys el f to Adam and I di d not pr os tr ate mys el f becaus e I s tood
by the I ntenti on of my Decl ar ati on.
14. S ayedi na Mus a s ai d: You abandoned a Command? I bl i s
s ai d: I t was a tes t. Not a command. S ayedi na Mus a s ai d:
Wi thout s i n? But your face was defor med. I bl i s r epl i ed: Oh
Mus a, that i s but the ambi gui ty of appear ances , whi l e the
s pi r i tual s tate does not r el y on i t and does not change. Gnos i s
r emai ns tr ue even as i t was at the begi nni ng and does not
change even i f the i ndi vi dual changes .
15. S ayedi na Mus a s ai d: Do you r emember Hi m now? Oh
Mus a, pur e mi nd does not have need of memor y - by i t I am
r emember ed and He i s r emember ed. Hi s r emembr ance i s my
r emembr ance, and my r emembr ance i s Hi s r emembr ance. How,
when r emember i ng our s el ves , can we two be other than one?
My s er vi ce i s now pur er , my ti me mor e pl eas ant, my
r emembr ance mor e gl or i ous , becaus e I s er ved Hi m i n the
abs ol ute for my good for tune, and now I s er ve Hi m for Hi ms el f.
16. I l i fted gr eed fr om ever ythi ng whi ch pr events or defends
for the s ake of l os s as wel l as gai n. He i s ol ated me, made me
ecs tati c, confus ed me, expel l ed me, s o that I woul d no mi x wi th
the s ai nts . He put me far fr om other s becaus e of my j eal ous for
Hi m al one. He defor med me, becaus e He amazed me, and
amazed me becaus e He bani s hed me. He bani s hed me becaus e I
was a s er vant and put me i n a for bi dden s tate becaus e of my
compani ons hi p. He s howed my l ack of wor th becaus e I pr ai s ed
Hi s Gl or y. He r educed me to a s i mpl e r obe of i hr am becaus e i f
my hi j ya. He l eft me becaus e of my uni on, He uni fi ed me
becaus e he cut me off. He cut me off becaus e He had pr evented
my des i r e.
17. By Hi s T r uth I was not i n er r or i n r es pect to Hi s decr ee, I
di d not r efus e des ti ny. I di d not car e at al l about the defor mati on
of my face. I kept my equi l i br i um thr oughout thes e s entences .
18. I f He puni s hes me wi th Hi s fi r e for al l of eter ni ty I woul d
not pr os tr ate mys el f befor e anyone, and I woul d not abas e
mys el f befor e any per s on or body becaus e I do not r ecogni ze
any oppos i te wi th Hi m! My Decl ar ati on i s that of the S i ncer e and
I am one of thos e s i ncer e i n l ove.'
19. Al - Hal l aj s ai d: T her e ar e var i ous theor i es r egar di ng the
s pi r i tual s tates of Azazyl (I bl i s befor e hi s fal l ). One s ai d that he
was char ged wi th a mi s s i on i n heaven, and wi th a mi s s i on on
ear th. I n heaven he pr eached to the Angel s s howi ng them good
wor ks , and on ear th pr eachi ng to men and j i nn s howi ng them
evi l deeds .
20. Becaus e one does not r ecogni ze thi ngs except by thei r
oppos i tes , as wi th fi ne whi te s i l k whi ch can onl y be woven us i ng
bl ack fabr i c behi nd i t - s o the Angel coul d s how good acti ons and
s ay s ymbol i cal l y " I f you do thes e you wi l l be r ewar ded." But he
who di d not know evi l befor e cannot r ecogni ze good.
21. T he Mas ter Abu Umar Al- Hal l aj s ai d: I del i ber ated wi th
I bl i s and Phar on on the honor of the gener ous . I bl i s s ai d: " I f I
had pr os tr ated mys el f I woul d have l os t my name of honor ."
Phar on s ai d: " I f I had bel i eved i n thi s Mes s enger I woul d have
fal l en fr om my r ank of honor ."
22. I s ai d: " I f I had di s avowd my teachi ng and my s peech, I
woul d have fal l en fr om the hal l of honor .
23. When I bl i s s ai d: " I am better than hi m," then he coul d not
s ee anyone other than hi ms el f. When Phar on s ai d " I know not
that you have other Di vi ni ty than me," he di d not r ecogni ze that
any of hi s peopl e coul d di s ti ngui s h between the tr ue and the
fal s e.
24. And I s ai d: " I f you do not know Hi m, then know Hi s s i gns ,
I am Hi s s i gn (taj al l i ) and I am the T r uth! And thi s i s becaus e I
have not ceas ed to r eal i ze the T r uth! "
25. My compani on i s I bl i s and my teacher i s Phar on, I bl i s was
thr eatened wi th the fi r e and di d not r etr act hi s al l egati on. Phar on
was dr owned i n the Red S ea wi thout r etr acti ng hi s al l egati on or
r ecogni zi ng any medi ator . But he s ai d: " I bel i eve that ther e i s no
Di vi ni ty but He i n whon the tr i be of I s r ael bel i eve, " and dont
you s ee that Al l ah oppos ed Ji br i l i n Hi s gl or y? He s ai d: " Why di d
you fi l l your mouth wi th s and?"
26. And I was ki l l ed, cr uci fi ed, my hands and feet cut off
wi thout r etr acti ng my as s er ti on.
27. T he name of I bl i s was der i ved fr om hi s fi r s t name, Azazyl
i n whi ch wer e changed: the ayn r epr es enti ng the ampl i tude of
hi s endeavor , the zay, r epr es enti ng the gr owi ng fr equency of hi s
vi s i ts , the al i f - hi s way i n Hi s r ank, the s econd zay - hi s
as ceti ci s m i n Hi s r ank, and the ya - hi s wander i ng wal k to hi s
agony, and l am - hi s obs ti nacy i n hi s pai n.
28. He s ai d to hi m: " You do not pr os tr ate, oh contempti bl e
one! " He s ai d, " S ay r ather - l over , for a l over i s des pi s ed, s o you
cal l me des pi cabl e. I have r ead i n a Mani fes t Book, oh Al l -
Power ful and S teadfas t, that thi s woul d happen to me. S o how
coul d I l ower mys el f befor e Adam when you cr eated hi m of ear th
and me fr om fi r e? T hes e two oppos i tes cannot agr ee. And I have
s er ved you l onger , and have a gr eater vi r tue and a vas ter
knowl edge and a mor e per fect acti vi ty.
29. Al l ah, may He be pr ai s ed, s ai d to hi m: " T he choi ce i s mi ne,
not your s ." He s ai d: " Al l choi ces and my choi ce i ts el f ar e your s ,
becaus e You had al r eady chos en for me, oh Cr eator , I f you
pr evented me fr om pr os tr ati ng befor e hi m You wer e the caus e of
the pr eventi on. I f I er r i n s peech You do not l eave me becaus e
You ar e the Al l - Hear i ng. I f You had wi l l ed that I pr os tr ate befor e
hi m, I woul d have been obedi ent. I do not know anyone among
the Wi s e who knows you better than I do."
30. Do not bl ame me, the i dea of cens ur e i s di s tant fr om me,
r ewar d me then, my mas ter , for I am al one.

I f, i n bei ng a pr omi s e, Your pr omi s e i s tr ul y the T r uth i n
pr i nci pl e, the pr i nci pl e of my vocati on i s s tr ong i ndeed.

He who wi s hes to wr i te thi s decl ar ati on of mi ne, r ead i t, and
know that I am a mar tyr !
31. Oh my br other ! He was cal l ed Azazyl becaus e he was
di s mi s s ed, di s mi s s ed fr om hi s pr i mi ti ve pur i ty. He di d not r etur n
fr om hi s or i gi n to hi s end, becaus e he di d not go out fr om hi s
end, he l eft, cur s ed fr om hi s or i gi n.
32. Hi s attempt to go out mi s car r i ed becaus e of the fi xi ty of
hi s ki ndl i ng. He found hi ms el f between the fi r e of hi s r es ti ng
pl ace and the l i ght of hi s hi gh pos i ti on.
33. T he s our ce on the pl ai n i s a l ow- l yi ng l ake. He was
tor mented by thi r s t i n the pl ace wher e ther e was abundance. He
cr i ed hi s pai n becaus e the fi r e bur ned hi m, and hi s fear was
nothi ng but s i mul ati on and hi s bl i ndnes s i s vani ty and - her e he
i s !
34. Oh my br other ! I f you have under s tood, you have
cons i der ed the nar r ow pas s i n i ts ver y nar r ownes s and you have
r epr es ented the i magi nati on to your s el f i n i ts ver y unr eal i ty, and
you have r etur ned di s tr es s ed and ful l of anxi ety.
35. T he mos t al er t of the Knower s r emai ned s i l ent on I bl i s and
the gnos ti cs di d not have the s tr ength to expl ai n that whi ch they
had l ear ned. I bl i s was s tr onger that them i n ador ati on and
near er than them to the Pr es ence of the Es s ence. He exer ted
hi ms el f mor e and was mor e l oyal to the covenant and was cl os er
to them than the Ador ed.
36. T he other Angel s pr os tr ated befor e Adam for s uppor t, and
I bl i s r efus ed, becaus e he had been i n contempl ati on for a l ong
ti me al r eady.
37. But hi s cas e became confus ed and hi s thought went
as tr ay, s o he s ai d: " I am better than hi m." He r emai ned i n the
vei l and di d not val ue the dus t, and br ought damnati on on
hi ms el f for the After - Endl es s - T i me of After - Endl es s - T i me.

T he T a-S i n of t he Di vi ne Wi l l

1. Her e i s the r epr es entati on of the vol i ti on of Al l ah. T he fi r s t ci r cl e
i s the Decr ee of Al l ah (mas hi a) and the s econd i s Hi s Wi s dom,
and the thi r d i s Hi s Power , and the four th i s Hi s Befor e- Endl es s -
T i me Knowl edge.
2. I bl i s s ai d: I f I enter ed the fi r s t ci r cl e I woul d have to under go
the tes t of the s econd, and i f I pas s ed i nto the s econd I woul d
have to under go the tes t of the thi r d. And i f I pas s ed i nto the
thi r d I woul d have to under go the tes t of the four th.
3. S o - no, no, no, no, and no! Even i f I r es ted on my fi r s t no I
woul d have been cur s ed unti l I utter ed the s econd, and r ej ected
unti l I utter ed the thi r d s o what does the four th matter to me?
4. I f I had known that pr os tr ati ng woul d have s aved me I woul d
have pr os tr ated. But I knew that after that ci r cl e wer e other
ci r cl es . I s ai d to mys el f i n conj ectur e, i f I come out s afe fr om
thi s ci r cl e, how wi l l I come out of the s econd, the thi r d, and the
four th?
5. S o the Al i f of the fi fth La i s He, the Li vi ng God.

T he T a-S i n of t he Decl ar at i on of Uni t y
1. He i s Al l ah the Li vi ng.
2. Al l ah i s One, Uni que, Al one and tes ti fi ed as One.
3. Both ar e One and the pr ofes s i on of Uni ty of the One ar e i n Hi m
and fr om Hi m.
4. Fr om Hi m comes the di s tance that s epar ates other s fr om Hi s
uni ty. I t can be r epr es ented thus :

5. T he knowl edge of T awhi d i s an autonomous abs tr act cogni zance,
and i s r epr es ented thus :

6. T he T awhi d i s an attr i bute of the cr eated s ubj ect who
pr onounces i t, and i t i s not an attr i bute of the Obj ect pr ofes s ed
as one.
7. I f I bei ng cr eated s ay I di d I make Hi m al s o s ay I ? My T awhi d
comes fr om me then, not fr om Hi m. He i s fr ee (munazzah) of
me and my T awhi d.
8. I f I s ay T he T awhi d r etur ns to the one who pr ofes s es i t then I
make i t a cr eated thi ng.
9. I f I s ay No, the T awhi d comes fr om the Obj ect i t tes ti fi es to,
then what r el ati on attaches the uni fi er to hi s pr ofes s i on of Uni ty?
10. I f I s ay T hen the T awhi d i s a r el ati on whi ch attaches the
Obj ect to the s ubj ect, then I have tur ned thi s i nto a l ogi cal
defi ni ti on.
Di agr ams : T he T awhi d i s s epar ate fr om Al l ah,
and thi s s ymbol of wahdahi ya i s r epr es ented
by al i f wi th s ever al dal s i n i t. T he al i f bei ng the
Es s ence and the dal s the Attr i butes .
T he uni quenes s : T he pr i mor di al al i f of the
es s ence wi th the other al i fs , whi ch ar e the
cr eated for ms , s ubs i s ts on the pr i mal al i f.

T he T a-S i n of t he S el f -Awar enes s es i n
T awhi d
1. T he attr i bute of the T a- S i n of the s el f- awar enes s i n T awhi d i s
s uch:

(Al i f - the Uni ty, T awhi d. Hamza - the s el f- awar enes s es , s ome
on one s i de s ome on the other . Ayn at begi nni ng and end - T he
Es s ence.)

T he s el f- awar enes s es pr oceed fr om Hi m and r etur n to Hi m,
oper ate i n Hi m, but they ar e not l ogi cal l y neces s ar y.
2. T he r eal s ubj ect of the T awhi d moves acr os s the mul ti pl i ci ty of
s ubj ects becaus e He i s not i ncl uded i n the s ubj ect nor i n the
obj ect nor i n the pr onouns of the pr opos i ti on. I ts pr onomi nal
s uffi x does not bel ong to i ts Obj ect, i ts pos s es s i ve h i s Hi s Ah
and not the other h whi ch does not make us uni tar i ans .
3. I f I s ay of thi s h wah! the other s s ay to me, Al as .
4. T hes e ar e epi thets and s peci fi cati ons and a demons tr ati ve
al l us i on pi er ces thi s s o we coul d s ee Al l ah thr ough the
s ubs tanti ve condi ti onal .
5. Al l human i ndi vi dual i ti es ar e l i ke a bui l di ng wel l- compacted. I t
i s a defi ni ti on and the Uni ty of Al l ah does not make excepti on to
the defi ni ti on. But ever y defi ni ti on i s a l i mi tati on, and the
attr i butes of a l i mi tati on appl y to a l i mi ted obj ect. However the
obj ect of T awhi d does not admi t of l i mi tati on.
6. T he T r uth (Al - Haqq) i ts el f i s none other than the abode of Al l ah
not neces s ar i l y Al l ah.
7. S ayi ng the T awhi d does not r eal i ze i t becaus e the s yntacti cal r ol e
of a ter m and i ts pr oper s ens e do not mi x wi th each other when
i t concer ns an appended ter m. S o how can they be mi xed when
i t concer ns Al l ah?
8. I f I s aw the T awhi d emanates fr om Hi m then I doubl e the
Di vi ne Es s ence, and I make an emanati on of i ts el f, co- exi s tent
wi th i t, bei ng and not bei ng thi s Es s ence at the s ame ti me.
9. I f I s ay that i t was hi dden i n Al l ah, and He mani fes ts i t, how was
i t hi dden wher e ther e i s no how or what or thi s and ther e i s
no pl ace (wher e) contai ned i n Hi m.
10. Becaus e i n thi s i s a cr eati on of Al l ah, as i s wher e.
11. T hat whi ch s uppor ts an acci dent i s not wi thout a
s ubs tance. T hat whi ch i s not s epar ated fr om a body i s not
wi thout s ome par t of a body. T hat whi ch i s not s epar ated fr om
s pi r i t, i n not wi thout s ome par t of a s pi r i t. T he T awhi d i s
ther efor e an as s i mi l ant.
12. We r etur n then, beyond thi s to the center (of our Obj ect)
and i s ol ate i t fr om adj uncti ons , as s i mi l ati ons , qual i fi cati ons ,
pul ver i zati ons and attr i buti ons .
13. T he fi r s t ci r cl e (i n the next di agr am) compr i s es the acti ons
of Al l ah, the s econd compr i s es thei r tr aces and thes e ar e two
ci r cl es of the cr eated.
14. T he centr al poi nt s ymbol i zes the T awhi d, but i t i s not the
T awhi d. I f not, how woul d i t be s epar abl e fr om the ci r cl e?

T he T a-S i n of t he Di s connect i on-F r om-
F or ms
1. T hi s i s the ci r cl e of the al l egor y and thi s i s the fi gur e whi ch
r epr es ents i t:

2. T hi s i s the whol e whi ch can gi ve us phr as es and s entences , and
to the adepts , cul ts and s ects , doctr i nes and methods .
3. T he fi r s t ci r cl e i s the l i ter al s ens e, and the s econd i s the i nner
s ens e, and the thi r d i s the al l us i on.
4. T hi s i s the total i ty of thi ngs , cr eated and compos ed, ans wer ed,
tr odden upon, s ei zed on, contr adi cted, decei ved and s tupefi ed.
5. He ci r cul ates i n the pr onoun we of s ubj ects of per s ons . Li ke an
ar r ow he penetr ates them, pr ovi des for them, s ur pr i s es them,
and over tur ns them, and He amazes them i n cr os s i ng them.
6. Her e i s the total i ty of cr eated s ubs tances and qual i ti es . Al l ah has
nothi ng to do wi th thes e fabl es .
7. I f I s ay: He i s He, that s tatement i s not the T awhi d.
8. I f I s ay that the T awhi d of Al l ah i s val i d, they wi l l tel l me - no
doubt!
9. I f I s ay wi thout ti me, they wi l l s ay: T hen i s the meani ng of
T awhi d a s i mi l e? But ther e i s no compar i s on when des cr i bi ng
Al l ah. Your T awhi d i s wi thout r el ati on to Al l ah or to cr eati on,
becaus e the fact of expr es s i ng the number of ti mes i ntr oduces a
l i mi ti ng condi ti on. I n s o doi ng you have added a s ens e to
T awhi d, as i f i t wer e conti ngent. However the conti ngent i s not
an attr i bute of Al l ah. Hi s Es s ence i s uni que. And both T r uth and
what i s unr eal cannot emanate fr om the Es s ence of the Es s ence.
10. I f I s ay: T he T awhi d i s the wor d i ts el f," the wor d i s an
attr i bute of the Es s ence not the Es s ence i ts el f.
11. I f I s ay: T awhi d means that Al l ah wi s hes to be One the
di vi ng vol i ti on i s an attr i bute of the Es s ence and vol i ti ons ar e
cr eated.
12. I f I s ay: Al l ah i s the T awhi d of Es s ence pr ocl ai med to
i ts el f, then I make the Es s ence T awhi d whi ch can be spoken by
us .
13. I f I s ay: No, i t i s not the Es s ence, then do I s ay that
T awhi d i s cr eated?
14. I f I s ay: T he name and the obj ect named ar e One, then
what s ens e does T awhi d have?
15. I f I s ay: Al l ah i s Al l ah then do I s ay that Al l ah i s the
Es s ence of the Es s ence and that He i s He?
16. Her e i s the T a- S i n whi ch tr eats of the deni al of s econdar y
caus es : and thes e ci r cl es wi th no wr i tten i n them ar e i ts fi gur e:

17. T he fi r s t ci r cl e i s pr e- Eter ni ty, and the s econd i ntel l i gi bl es ,
the thi r d i s that of di mens i ons and the four th of the cogni zabl e.
18. T he Es s ence i s not wi thout attr i butes .
19. T he fi r s t s eeker opens the Door of Knowl edge and does not
s ee. T he s econd opens the Door of Pur i ty and does not s ee. T he
thi r d opens the Door of Compr ehens i on and does not s ee. T he
four th opens the Door of Meani ng and does not s ee. None s ay
Al l ah i n Hi s Es s ence nor i n hi s vol i ti on, nor i n s peech nor i n Hi s
He- nes s .
20. Gl or y to Al l ah who i s hol y and by Hi s s ancti ty i nacces s i bl e
to al l the methods of the gnos ti cs and to al l the i ntui ti ons of the
peopl e of r evel ati ons .
21. Her e i s the T a- s i n of Negati on and Affi r mati on, and thi s i s
i ts r epr es entati on:

22. T he fi r s t for mul a tr eats of the thought of the common
peopl e and the s econd of the el ect, and the ci r cl e whi ch
r epr es ents the knowl edge of Al l ah i s between the two. T he nos
whi ch ar e encl os ed by the ci r cl e ar e the negati on of al l
di mens i ons . T he two has ar e s et l i ke pi l l ar s of the two s i des of
T awhi d whi ch hol ds i t up. Beyond them the dependenci es begi n.
23. T he thought of the common peopl e pl unges i nto the s ea of
i mages and the thought of the el ect i nto the s ea of
under s tandi ng. But thes e two s eas dr y up and the ways whi ch
they mar ked ar e effaced, the two thoughts di s appear and the
two pi l l ar s fal l and the two wor l ds of bei ng per i s h and pr oofs and
knowl edge vani s h.
24. On the s i de of the pur e di vi ni ty of Al l ah, He r emai ns ,
tr ans cendi ng al l dependent thi ngs , pr ai s e be to Al l ah who i s not
touched by any s econdar y caus e. Hi s pr oof i s s tr ong, and Hi s
power gl or i ous . He, the Lor d of S pl endor and Gl or y and Maj es ty.
T he Unaccountabl e One wi th ar i thmeti cal Uni ty. No defi ni ti on nor
counti ng nor begi nni ng nor end touches Hi m. Hi s exi s tence i s a
mar vel s i nce He i s r emoved fr om exi s tence. He al one knows
Hi ms el f, Mas ter of Maj es ty and magnani mi ty. Cr eator of s oul s
and bodi es .