He only mentioned al-Jallī and his Sheikh al-Khaṣībī as a form of testimony and evidence—meaning that they have affirmed in their books, compositions, and epistles that the Essence (al-Dhāt) does not partition, split, or divide. Rather, it is a 'solid part' (juz’ aṣamm)—self-subsistent, never deviating, never vanishing, and never changing.

Likewise, the internal reality (bāṭin) of our Master the Mīm (Muhammad), who is the Veil, never deviates, changes, or vanishes. He is connected to the Light of the Essence from which he emerged, without difference or separation. Thus, this light—the Spirit of the Mīm—is connected to his 'Meaning' without any disconnection; it never vanishes."

"If someone should say, or an objector should challenge us: 'Did not this poet say: "And the light of this one and that one," thereby making them two? Yet you suggest that he intended the Spirit of the Name [to be] the Essence, and that the Spirit of the Name is nothing other than the Light of the Essence. If that were the case, it would not be permissible for him to say "this one and that one" [implying duality].'

We say to him: O you! The matter is not as you have mentioned. Rather, there is something here that requires clarification to establish the truth and illuminate the sincerity [of the doctrine].

Know that our Master the Mīm (Muhammad) is the Locus of the Attribute and the Description. When a Gnostic wishes to point to the Spirit of our Master the Mīm, he can only do so by pointing to the 'form' of the Mīm.