existence is identical with the Creator, and that there is nothing else beyond the heavens and the earth. Rather, all these things are levels of the attributes, and lordship and divinity are conjectural gradations in the mind. In reality, however, there is nothing but His very essence. Those who are veiled perceive the gradations, whereas the one granted spiritual unveiling sees nothing but the very being of the Real.

They suppose—and through their influence many others suppose—that this monotheism is the monotheism of the eminently truthful who knew Allah and said:

“Indeed, everything apart from Allah is vain.”

Likewise, the deviant speculative theologian supposes that his monotheism—which consists of negating the divine attributes—is the monotheism of the prophets and the eminently truthful who knew Allah. Thus, associating partners with Allah is common among these people, to the point that some prostrate themselves before others. Similarly, the other group declares lawful contracts and permissible acts of worship forbidden. The two groups have thus divided between themselves the practices for which Allah condemned the polytheists: associating partners with Him and forbidding what is lawful. . . . (1)

Such things are also frequently found among these people who resemble the Christians. Among the others there have appeared burdens and shackles, denial of the truth, and hardness of heart—things frequently found among these people who resemble the Jews.

This concerns those among them who are not extremists. As for the extremists of both groups, they hold that their knowledge and spiritual state surpass those of the prophets. As al-Tilimsānī says:

“The Quran leads to Paradise, whereas our words lead to Allah.”