manifestations rather than others; had they worshipped them all, they would not have erred”—according to them. In their view, the fully realized gnostic is not harmed by worshipping idols.

Besides the grave unbelief it contains, this position involves an inescapable contradiction, for they may be asked: “Who, then, is mistaken?” Yet they say: “The Lord is characterized by all the imperfections that characterize created beings.” They also say: “Created beings are characterized by all the perfections that characterize the Creator.” They repeat what the author of al-Fusūs said:

“The One who is exalted in Himself is He whose perfection encompasses all attributes of existence and relations of nonexistence, whether praiseworthy according to custom, reason, or religious law, or blameworthy according to custom, reason, and religious law. This belongs exclusively to the One named Allah.”

Despite this unbelief, they cannot escape contradiction, for it is known through sense perception and reason that this thing is not that thing. These people repeat what al-Tilimsānī used to say: “Through unveiling, we have established what contradicts clear reason.” They also say: “Whoever seeks realization”—meaning their realization—“must abandon reason and religious law.”

I have said to those among them whom I addressed: “It is well known that the unveiling granted to the prophets is greater and more complete than that granted to anyone else, and that their reports are more truthful than anyone else’s. The prophets—may Allah’s blessings and peace be upon them—report things that people’s minds are incapable of knowing, not things that