مكتبة كتيبة محمّد بن نصير Muhammad bin Nusayr's Library Bibliothèque de Muhammad bin Nusayr کتابخانه کتیبه محمد بن نصیر

مَكْتَبَةُ كَتِيبَةِ مُحَمَّدِ بْنِ نُصَيْرٍ

Al-Usayfir - Muhammad ibn Shu‘ba al-Harrani

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Otherwise, you are a falsifier in what you claimed due to the paucity of your knowledge; for you testified to the Truth yet denied it, so deprivation became binding upon you due to the shortness of your knowledge and gnosis1.

And if you are satisfied with what you have transmitted from those who preceded you, then you are merely an imitator (Muqallid), believing in speculative sayings whose correctness is not trusted. Thus, the proof (Hujjah) is binding upon you, just as it binds those who preceded you—whom you imitated—through the testimony.

The ultimate conclusion among the Verifying Wayfarers (Al-Salikin al-Muhaqqiqin) is that Gnosis (Ma'rifa) is a "cause for the salvation of every Knower, and the gain of every victor." It is the happiness of every seeker of guidance; it is the seal of righteousness, and the key to goodness, prosperity, and success. Therefore, you must search for this "Sought One" (Al-Matlub) and verify the discourse regarding Him.

Footnotes

1Indeed, witnessing has two visions: (Visual Vision and Insightful Vision). By these two visions, the Form becomes fixed for witnessing. Hence the saying of the Sheikh of the Two Cities: "He is the Manifest who has never been absent from the Knowing, Aware Gnostic." In other words, Knowledge (Ma'rifa) is divided into two parts:Presential Knowledge (Ma'rifa Huduriyya): Knowing things through direct visual vision.Acquired Knowledge (Ma'rifa Husuliyya): Indirect knowledge through the vision of the heart. Through these two visions, the Form is never absent from the Gnostic of Allah. If the Form disappears from the eye, its image remains imprinted in the Imagination (Khayal)—the preserver or storehouse of the Common Sense—and its knowledge becomes Acquired. It is then called the Scientific or Cognitive Form."Permanent in Being" (Da'imat al-Kiyan): The Kiyan of the Form is its Essential, Substantive Identity which does not change in its reality.
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