The Wisdom of Singularity was dedicated to Muhammad because he is the first determination with which the One Essence determined Itself before it manifested Itself in any of the other infinite Self-determinations. And this Self-determination is ranked according to genus, species, kind, and individual, some of them included under the others. So he encompasses all of the Self-determinations, and he is one and singular in existence, without parallel, for no Self-determination is equal to him in rank; and there is nothing above him but the Absolute One Essence, which is “purified” from every determination, attribute, name, designation, definition, and description. So to him belongs the absolute singularity. In addition, the singularity was actualized for the first time through his immutable archetype, since the first archetype to be effused by means of the Most Holy Emanation was his. So he attained through the unique Essence, the level of Divinity, and his immutable archetype the supreme singularity.

His miracle, which proves his prophecy, is the Qur’an, which is his self and his reality in respect of its embracing all realities, or the verbal expression which is indicative of this all-embraced and which came to him from God. In either case, the Qur’an is miraculous, for this all-embraced and concentration is not possessed by any of the realities, because all of the realities are contained within the Muhammadan Reality as the part is contained in the whole; nor does any revealed book denote such an all-embraced and concentration, for the Qur’an is the comprehensive unity of all the divine books. God in His Essence is independent of the world and its inhabitants. But His infinite Names require that each have a locus of manifestation so that the effect of that Name will appear in that locus, and the Named — which is the Essence — will reveal Itself in that locus to him who professes the divine Unity. For example, “the Merciful”, “the Nourisher”, and “the Vanquisher” are each a Name of God, and their manifestation takes place through the merciful and the object of mercy, the nourisher and the nourished, and the vanquisher and the vanquished. So as long as there is no merciful or object of mercy in the world, mercifulness will not become manifest; and in the same way, nourishing and vanquishing.

Moreover, all of the Names must be judged analogously. Therefore the reason for the manifestation of all particular beings is the demand of the Names of God. And all of the Names are under the sway of the Name “God”, which encompasses and comprehends them. Moreover, this Name also necessitates a universal locus of manifestation, which because of its all-comprehensiveness would correspond to the all-comprehensive Name and be the vicegerent of God in conveying effusion and perfections from the Name “God” to what is other than it. That all comprehensive locus is the Muhammadan Spirit, which is referred to by the hadiths, “The first thing created by God was my Spirit” or “my Light.”

The root and the origin of all creatures is the ontological level of the Reality of Realities, which is the Muhammadan Reality or the Light of Ahmad, the form of the One Unique Presence. That ontological level embraces all divine and cosmic perfections and establishes the measure of all the levels of human, animal, and angelic harmonies. The world and its inhabitants are the forms and the parts of his particularization, and Adam and his children are subjugated toward the goal of his perfection. To this reality refer the words of the hadiths, “I am the master of the children of Adam” and “Adam and those who come after him are under my banner.”

And since one of the inner meanings of the word “Qur’an” is the concentration of the Intention, this concentration is a miracle. Concentration upon one thing is a miracle, because of the multifarious realities that man embraces and his multiple and various spiritual and physical faculties. And each of these realities and faculties has a particular requirement and a determined property which differs from the requirements and properties of the others. So concentration — which is the absorption of that multiplicity by oneness — shatters the habits of the majority, and thus it is a miracle. Now man, who is multiple through his different faculties, is like the Qur’an, which is multiple and diverse through its multiple verses and through its being the Word of God unconditionally, without quoting the words of others, and the words of God, in the sense that He has spoken them, but quoted by God from others.

So in respect of its being the Word of God unconditionally, it is miraculous, although not, in respect of its quoting the words of other speakers; and it, or the Qur’an’s being multiple through its multifarious verses and one in its being the Word of God, is concentration which demands that it be miraculous. So also is the concentration of the Intention of a man with its multiple realities. God said, “Your companion”, i.e., Muhammad, “is not possessed” (cf. Qur’an), the word usually understood to mean “possessed” being from the root, which means to hide or conceal, i.e., nothing has been concealed from him; “and he is not niggardly” (cf. Qur’an), so he was not niggardly with anything belonging to you, i.e., with anything which you are worthy of and your preparedness demands; “and he is not suspected”, as some authorities have read this same verse, i.e., no one ever suspected him of being niggardly with anything which he had from God which belonged to you, for he delivers to everyone who has a right his due and effuses upon him everything he needs and is entitled to.

Since fear is not actualized unless accompanied by being astray, which is bewilderment; for fear is the heart’s being stripped of the serenity of security because of expecting the possible occurrence of something distasteful, and there is no doubt that expecting the distasteful without being sure of it is a kind of bewilderment and uncertainty. God said, “Your companion is not astray, neither errs” (cf. Qur’an). But it is necessary to know that “being astray” has three stages: a beginning, a middle, and an end, and the straying which is negated from him is the first two stages, for the third stage is his spiritual station in which he sought increase with his words, “My Lord, increase my bewilderment in Thee.” All to alludes if in words, i.e., he did not fear in his bewilderment, which is the third stage and which is desired by the Perfect Men and never surpassed by them. And he did not fear in this stage because it was his nature to know that the ultimate goal in the knowledge of God is bewilderment and he who knows that the ultimate goal in the knowledge of God is bewilderment has been guided aright and is thus the possessor of guidance and eloquence in affirming bewilderment. And bewilderment is the goal, so how should he fear within it? Know that the first stage of astray pertaining to the bewilderment of the beginners, or the generality of men, the properties of the second appear in those of intermediate rank among those who possess unveiling while still being veiled, and the properties of the third pertain to the greatest of those who have attained to the Truth.

The cause of the first and common bewilderment is that man is an indigent seeker in his essence. So not one instant passes him by without his being in search. In reality, this search is directed at perfection which is the true goal of the seeker, but the goals become determined according to the aspirations, intentions, and relationships which motivate and incite. So as long as a goal to which he gives foremost importance or religion or belief to which he binds himself does not become determined for man, he remains bewildered and agitated. The first thing which removes this bewilderment is the determination of a quest to which he gives first importance, then the knowledge of the path to attain it, then the factors which can bring about its attainment, then those things to which recourse can be had to attain the goal, then the knowledge of the obstacles and the way of eliminating them. So when these things are actualized, the bewilderment disappears. Then, once a goal has been determined for man and he has given first importance to something which he sees as his end, his state is one of two kinds: either that thing embraces him in such a way that nothing remains with which to seek for more, such as is, for the most part, the state of the people of religions and creeds; or some sobriety remains, and you see that although he leans upon a certain state and a particular thing, he sometimes inquires and looks around, wondering if he might not find something more perfect than what he has embraced. So if he finds that which agitates and awakens him, he moves on to the compass of the second stage.

His state in the second stage is like his state in the first in that either he remains listless and indifferent towards seeking for more, or something remains in him which prevents him from finding rest and peace — especially when he sees that the people of the intermediate stage have split up into numerous factions, each of which sees that it and those who agree with it have attained the goal and that others have gone astray. And he sees the source and place of adherence of each denomination and that none of them has a leg upon which to stand. He sees possibilities knocking and contradictions manifest, so he becomes bewildered and does not know which of the beliefs is the most correct in reality. He remains bewildered until at last the qualities of one of the stations upon which the people of religious beliefs support themselves gain sway over him so that he is attracted to it and gains tranquillity; or else grace — or grace along with his sincerity in aspiration, his earnest determination, and his strenuous efforts – lifts from him the veil, so he becomes one of the people of unveiling.

His state at the beginning of the Station of unveiling is like his previous states in that when he hears the celestial voice speaking to him, when he contemplates exalted visions and when he sees how well God has dealt with him and all that he has attained which has eluded most of the people of the world, some or all of this either enthralls him completely or there remains something in him of the burning thirst of aspiration. So he looks at God’s words, “It belongs not to any mortal that God should speak to him, except by revelation, or from behind a veil, or that He should send a messenger and that he reveal whatsoever He will, by His leave; surely He is All-high, All-wise” (cf. Qur’an), and it is like among the divine allusions and prophetic admonitions, and he becomes aware that in the case of everything that arrives through a veil or becomes determined through an intermediary, necessarily the veil and the intermediary have a certain effect so that which arrives does not retain its original purity.

Then possibilities begin knocking, especially when he comes to know the secret of his spiritual state or station and the attributes which dominate it, and that each of these has an effect that manifests itself to him and is brought into relation with him. So he does not become tranquil, and no desire remains in him for the divine presence from a particular aspect or special point of view. He goes beyond the levels of the Names and Qualities and all of the properties, acts, and theophanies that pertain to them. So God does not become determined for him according to a particular spiritual or physical aspect with respect to the Outward or the Inward or according to various fields of knowledge, modes of perception, beliefs, visions, traditions, or descriptions, because of his awareness of the  Majesty of God and of the fact that He is not limited to all or any of these things, and because he does not become satiated, nor does his Intention stop at one of the goals at which the people of the stopping places stop – even though they are right and they have stopped with God, for Him and in Him.

Rather he perceives through his primordial nature that without any doubt he has a resting-place within His Being, and he turns toward it with the greatest part of himself, or rather with all of himself,  and he places his presence in his attention to God in the manner that God knows Himself in Himself by Himself, not in the way He knows Himself in other than Himself, nor in the way that others know Him, and not in accordance with knowledge accorded by grace or earned. And this state is the first of the states of the people of the final bewilderment, which is desired by the greatest spiritual luminaries but which they do not exceed; rather they ascend in it forever and ever, in the world, in the Isthmus, and in the Hereafter. They have no fixed goal in the Outward or the Inward, for they do not hold God to be determined by any station according to which He becomes delimited in their inward or outward parts, and therefore distinguished from any other quest. Rather He has shown them that He encompasses them from all of their hidden and manifest directions and that He reveals Himself to them in them, not in any one thing, direction, name, or level. So they enter the Trackless Desert in His contemplation, and their bewilderment is from Him, through Him and in Him.

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