without affirming it. There is therefore no absolute might actualized in existence.
(The Relations of Might and Participation in It)
“Might belongs to God, to His Messenger, and to the believers”: He thus established participation in it. “But the hypocrites do not know” [al-Munafiqun 63:8] that might belongs to the Messenger and the believers. Although this speaker knows might, he imagines that its ruling belongs to himself and those like him. The Real’s might belongs to Him through His Essence, since there is no god but He. His Messenger’s might is through God, and the believers’ might is through God and His Messenger. That is why He prescribed the two testimonies for the believer.
When people of understanding heard this address, however, they took heed when He mentioned the believers. God has might within the believers, for He is the Giver of Security, al-Muʾmin. The Messenger has might within the believers, for he is one of them. The might of the believers thus encompasses the might of God and His Messenger. The Real is included within them, while they are not included within Him, because of His oneness and their collectivity, and the Messenger’s oneness and their collectivity. The encompassing Presence therefore belongs to them.
Yet the attribution of might to God differs from its attribution to Him, Most High, insofar as He enters among the believers through the Name al-Muʾmin. When the Real is the believing servant’s hearing and sight, might belongs to God through that by which the servant is mighty in this station.
Do you not see that in this station no seeing of anything visible, nor anything audible, nor anything sought by one of this servant’s faculties, is inaccessible to him, because his faculties are the Real’s very Identity, and might belongs to God,
Notlar
Translator’s note: Al-Muʾmin, rendered as the Divine Name “the Giver of Security,” is also the Arabic word for “the believer”; the argument brings both senses together.
