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

The Conclusive and Powerful Argument In Proving the Manifestation of the Originator in a Visible Form - Sheikh Kamil Hatim

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He said: "O Mufaddal, those are the houses of light, and the shirts of manifestation, and the tongues of expression, and the mine of indication. He veiled you by them from Him, and that is from them to Him. They are not Him, nor is He other than them. Concealed by the light, manifest by the epiphany (tajalli). Each sees Him according to his recognition and attains according to the measure of his obedience. So among them is he who sees Him near, and among them is he who sees Him far. O Mufaddal, indeed the Form is an illuminating light and the power of an All-Powerful. The manifestation of your Master is a mercy for whoever believed in Him and acknowledged, and a punishment upon whoever denied and rejected.

There is no goal beyond Him, and no end for Him."

I said: "My Master, then the One (al-Wahid) who is Muhammad?" So he said: "He is the One when named, and Muhammad when described." I said: "O my Master, so upon what separated such and such, other than the meaning such and such, his name was described?" 1 So he said: "Have you not heard his saying: My exoteric is Imamate and legateship, and my esoteric is an unseen that is not perceived?"

I said: "O my Master, so what is the esoteric (batin) of the Mim (الميم)?"

So he - majestic is his praise - said: "The light of the Essence. And it is the first of being, and the origin of creation, and a kingdom (malakut) for every created being. It is connected to the light, separated to witness the manifestation. If it is far, it is near, and if it distances, it answers.

Footnotes

1Here appears the clear, intentional distortion (tahrif) by the Shia of the speech of our Masters - exalted is their might - for what is the meaning of bringing the saying with "such and such" without mentioning the name, and how does the meaning and the intended purpose of the narration align? And this reminds us of the distortion of the People of the Sunnah (Ahl al-Sunnah) in Sahih al-Bukhari when they replace the names with their saying "such and such". As for the original text of the narration, it is this: I said: "O my Master, then the One who is Muhammad?" So he said: "He is the One when named, and Muhammad when described." I said: "O my Master, so Ali?" He said: "Cease, cease [Mah mah], O Mufaddal! The Meaning (al-Ma'na) is above his name. Have you not heard his saying: My exoteric is Imamate and legateship, and my esoteric is an unseen that is not perceived?"
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