In another expression...

In another expression, the whole House of Realization is, essentially, attributively and actually, vanished in Allah, because if a being was independent in a personal affair of his, whether in the existential identity or in any of its other affairs, he would be out of the limits of possibility, and would be changed into essential necessity, which is an obvious falsity.

If this divine grace is implanted in the heart and the heart tastes it as it deserves, a secret of Qadar (fate, predestination) will be exposed to him, and a delicate aspect of the truth of “a matter between two matters” ( amr-un bayn al-amrayn ) will be disclosed to him.

So, the effects and the acts of perfection can be attributed to the creature as they similarly can be attributed to Allah, without resorting to metaphor on either side, and this is realized in the view of Unity [ wahdat ] and multiplicity [ kathrat ] and joining between the two matters. But, the one who is in mere multiplicity [ kathrat ] and veiled off Unity, ascribes the act to the creature, heedless of Allah, as we, the veiled, are.

The one in whose heart Unity [ wahdat ] is manifested, will be veiled against the creatures, and will ascribe all acts to Allah, while the gnostic researcher joins between “Unity” and “multiplicity.” At the same time of attributing the act to Allah, without resorting to the blemish of metaphor, he also attributes it to the creature, without the blemish of metaphor.

The noble āyah : “ … And you threw not when you did throw, but Allah threw,” [^5] In which, while confirming the throwing, negates it, and while negating the throwing, confirms it, is a reference to the way of the great gnostics and their strict faithful method.

Our referring to the acts and effects of perfection, excluding the shortcomings, was because the shortcomings' recourse is to the privations, which are of the individuations [ ta'ayyunāt ] of existence, and are not attributed to Allah, except accidentally [ bil'arad ]. Going into the details of this subject is not possible in these papers.

Now that this introduction has been understood, the attribution of “revelation” [ tanzīl ] to Allah and Gabriel, and the “bringing to life” [ ihyā' ] to Seraphiel and Allah, and the “bringing death” [ imātah ] to Izrael and the angels in charge of the souls and to Allah, can also be easily understood. There are many references to this matter in the noble Qur'an.