And it came in the "Surah of Testimony" (Surat al-Shahadah) from the "Constitution" (al-Dustur) by Sheikh al-Khasibi: "I testify that this visible form is the total aim (al-ghayah al-kulliyyah). It is not the totality of the Originator (al-Bari'), nor is the Originator other than it. It is Him in affirmation, origination, truth, and certainty; it is not Him as a whole, nor in gathering, nor in encompassment nor restriction (ihsar)." And in another aspect: "It is Him in reality and essence (al-jawhar), and He is not it in genus (al-jins) and appearance (al-manzar)." And in the "Surah of Prostration" (Surat al-Sujud) from the "Constitution" (al-Dustur):

"I believed in Your inability and Your miracle; I affirm for You the miracle and I exalt You above inability occurring to You."

[281] And from the book "Al-Usus": The Scholar (al-Alim) - exalted is his might - said to the questioner: "If you say there is nothing like Him, and nothing encompasses Him, and there is no peer for Him and no limit for Him and no equal for Him, and [He is] neither external to a thing nor internal in a thing, and He is not described in a thing—do you intend by that that He was alone, then He describes Himself to His creation, and that is [because] the creation did not exist? So this is His relation in eternity (al-qidam), because He does not need anyone to relate Him nor to know Him. [He is] eternal, and it [the creation] is created, and He is a Creator. And His being in all of them is not like the being of one. And if it were so, whoever worshipped Him in all of them would be correct; no ignorant one would be ignorant of Him, and no intelligent one would comprehend Him.