Sixth Principle: States and attributes of Ar-Rasûl Al-Akram ‘Alayhissalâtu Wassalâm have been expressed in the form of history and biography (siyar). But most of those attributes and states look to his humanity. Whereas, the ma’nawî collective personality and the sacred essence of that blessed personage are so high and luminous that the attributes expressed in biography (siyar) and history do not suit that high stature and do not conform with that value. Because according to the mystery, اَلسَّبَبُ كَالْفَاعِلِ1 , every day, even at this moment, the immense amount of ‘ibâdah as much as the ‘ibâdah of his whole ummah is added to the pages of his perfections. Just as he is endlessly place of manifestation for the endless rahmah of Allah, with an unlimited capacity, so is he the place of manifestation for the infinite du'â of his infinite ummah every day. All essence and the haqiqah of perfection of that blessed personage, who is the result and the most perfect fruit of this universe and the interpreter and the beloved of Al-Khâliq of the universe, cannot be contained in the human states and attitudes recorded in the biography (siyar) and history.

For example, a blessed personage, who was with Hazrat Jabrâil and Mîkâîl as two guard aides-de-camp at his side in the Battle of Badr cannot be contained in the attitude of bargaining with a bedouin in the bazaar over the price of a horse, which is seen by the testimony of the sole witness Khuzayma. Thus, in order not to proceed in error, every time, by raising one’s head from the ordinary attributes heard about the essence of his humanity, it is necessary to look at his real essence and luminous ma’nawî personality standing at the rank of messengership. Otherwise, one will either show him irreverence or fall into doubt. In order to explain this mystery, listen to the following comparison:

For example, there is a seed of the date tree. That seed of the date tree was put under the earth, has sprouted and become a large tree giving fruits. It becomes extensive gradually and grows. Or there was an egg of a peacock. The heat was given to that egg; a peacock chick was hatched from it. Then, it became a perfect peacock gilded and inscribed all over by Qoudrah. It also grows gradually and becomes more beautiful. Now, there are attributes and states that belong to the seed and the egg. There are subtle substances within them. Also, the tree and the bird, which originated from them, have great and elevated attributes and conditions in comparison with the ordinary and small states and conditions of that egg and seed. So, while discussing the attributes of that tree and bird by connecting them with the attributes of the seed and the egg, it is necessary that man’s mind may raise his head from the seed to the tree and look at it and turn his eyes to the bird and behold it, so that his mind can accept the attributes he heard. Otherwise, if one says: “I have obtained thousands of kilos of dates from three grams seed” or “This egg is the sultân of all birds in the samâwât,” he will turn to denial and will pronounce it to be false. In the same way, the humanity of Rasûl Al-Akram ‘Alayhissalâtu Wassalâm resembles that seed or egg. And as for his essence shining with the duty of messengership, it is like the Tûbâ-tree of Jannah and the imperial bird of Jannah, and it continues to gain perfection. Therefore, when one thinks of the person who disputed in the bazaar with a bedouin, it is necessary to raise the eye of imagination to his luminous personage who, riding the Rafraf,2 leaving Jabrâil behind, raised Qab Qawsayn. Otherwise, he will either be disrespectful or his nafs al-ammarah will not believe.