No one but I myself performed the prayer on my behalf,
nor, in the performance of every rakʿah (cycle of prayer), was my prayer offered for anyone but me.

—until he went on to say—

I have never ceased to be she, nor has she ever ceased to be I;
there is no separation at all—rather, my very essence loved my essence.

And he also said:

A messenger to myself, I was sent forth from myself,
and my essence, by means of my signs, inferred me.

If she is invoked, I am the one who replies; and if I am the one addressed,
she answers whoever calls upon me and hastens to comply.

The second-person yā’ of address has been lifted between us,
and with its removal the rift of separation has been raised from me—

—and so on in verses of this sort.

In the same vein, Ibn Isrāʾīl includes a passage in his poetry, such as:

You are not other than the universe; indeed, you are the universe itself.
This secret is grasped only by one who has tasted.

As for al-Tilmisānī, known as “al-ʿAfīf,” he was among the most profligate of people and the craftiest of these heretics.

When Ibn ʿArabī’s work Fuṣūṣ al-Ḥikam was read aloud in his presence, someone remarked, “These words run counter to the Quran.” He retorted, “The entire Quran is polytheism; true monotheism is to be found only in our discourse.”