necessity of its establishment among the Opposites (Al-Addad) for the sake of Dissimulation (Taqiya).

In this case, it becomes clear to us that there is no contradiction between the two statements, and we find all the proofs to be in harmony with one another. This is because the statement rejecting the Outward refers to rejecting its literal form in Seclusion—not rejecting the Inward meanings intended by that form. Similarly, the proofs exhorting its establishment among the Opposites are for the sake of Dissimulation and for deducing the Inward from the Outward. Far be it from the Infallibles that their sayings should contradict or belie one another..."

The dialogue concluded with the silence of the venerable Sheikh, and upon his countenance were signs of satisfaction—may Allah grant him satisfaction. He then stayed with us for another day without performing the ritual Dissimulation among his believing brothers, due to the strength of his faith and his inclination toward the Truth and its people¹.

Now, O seeker, I wish to recite to you another mention of the types of contradictory sayings (al-aqwal al-mutadadda) which, through their opposition, indicate the realization of the Truth (Al-Haqq)—which is the Inward—and the vanishing of the Falsehood (Al-Batil)—