With his quest for knowledge of His Essence, or a combination of the two conflicting evidences, he left them in confusion

[ The people of al-Hira are the masters of true knowledge ]

The men of al-Hira are the ones who looked into these evidences and investigated them with the utmost investigation, until that looking at the helplessness and confusion of a prophet or friend led them to him.

He, peace and blessings of God be upon him, said, Oh God, increase me in you in confusion.

For the more the truth increases him in knowledge of it, the more that knowledge increases confusion, especially for the people of revelation, because the images differ over them in the eyes of witnesses.

The Prophet, may God s prayers and peace be upon him, said, after he exerted his effort in praising his Creator for what he revealed to him, I cannot commend you as you praised yourself.

Abu Bakr al-Siddiq, may God be pleased with him, said in this regard, and one of his men was the inability to perceive perception, i.e., if you knew that there is someone who does not know that is knowledge of God Almighty. About that by saying, and God himself warns you, and

The Messenger of God, may God bless him and grant him peace, forbade contemplation of the Essence of God Almighty

Since there is nothing like Him, how can he reach the knowledge of himself, so God Almighty commanded knowledge of His Oneness, so know that there is no god but God. Legally, no one knows God but God

[ The Ways of Divine Knowledge: Reason, Transmission and Revealing ]

The conclusive rational evidence established that he is one God according to the people of insight and the people of revelation, there is no god but Him. Then after this rational evidence of His monotheism and the necessary rational knowledge of His existence, and we saw the people of God Almighty s way of a messenger, a prophet and a guardian, they came with matters of knowledge of the attributes of God on their way to refer them to rational evidence and came With the authenticity of the prophetic words and the divine news, the people of the path searched for these meanings in order to obtain from them a matter by which they distinguished themselves from the scholars who stood where their thoughts reached them with their verification of the truthfulness of the news. The matters mentioned to them in the divine nature, so this sect worked to achieve this by means of legal retreats and remembrances for the purity of hearts and their purity from the dirt of thought. So he began to look at every attribute that could be accepted by the innovator who could take it away from God so that he would not be required to rule on that attribute as it was necessary for the possible to happen, as some of the theologians did in matters that they proved and dismissed as witness, absent and ashamed. Because the same right must meet with the possible in an attribute, for every attribute by which the possible is characterized by its existence disappears with the disappearance of the described by it, or it vanishes with the survival of the possible as the attributes of meanings and the first as the attributes of the soul. For himself and what is necessary to exist for himself, he does not accept what could be and may not be. So if the description of him is invalid in terms of the reality of that description, there is nothing left but the participation in the utterance, since the participation in the limit and the truth has been invalidated, so he does not combine the attribute of truth and the attribute of the servant as a single limit at all. And they expelled him as a witness and an absent, so it was not our saying in God that he is a scientist according to what we say in the possible event that he is a scientist by the way of the limit of knowledge and its reality, for the attribution of knowledge to God contradicts the attribution of knowledge to the possible creation, even if the eye of the old knowledge is the eye of the updated knowledge to bring them together in one subjective term, I mean the two sciences And it is impossible for him what is impossible for him in terms of himself, and we found the matter to the contrary

[ Means of Sufism in the acquisition of divine knowledge ]

So this sect worked to obtain something from the divine news reported from the side of truth and proceeded to polish their hearts with remembrances and recitation of the Qur an, emptying the place from looking at the possible, attending and observing with the apparent purity of standing at the legal limits from turning a blind eye to the matters that he forbade looking at from the faults. And other things and sending him in the things that give him consideration and insight, as well as his hearing, his tongue, his hand, his leg, his stomach, his private part, his heart, and what there is in his appearance except these seven and the heart is the eighth of them. He did not know what the Messengers and the people of God taught him, which the minds could not understand and refer to. If God opens this door to the owner of this heart, he obtains divine transcendence, He gives him that transfiguration according to what his judgment is, and he attributes to God from him something that he had not before that he dared to attribute to God Almighty and does not describe it. It is only as much as the divine news brought him, so he takes it by tradition, and now he takes that as a proper disclosure