SAḤĪFA-YI `ADLIYYA (THE TREATISE EXPRESSING JUSTICE)
فی معرفة الله و معرفة اوليائه بما امر الله عز وجل
Trans. Stephen N. Lambden
2010 - Under Revision May 2014
On the Knowledge [Gnosis] of God (ma`rifat Allāh) and of His chosen Ones (awliyā') according to what God, Exalted and Glorified be He, hath commanded.
 Know thou that the basis of religion (aṣl-i dīn) is the knowledge [gnosis] of God (ma`rifat Allāh).  The perfection of the knowledge [gnosis] [of God] (kamāl-i ma`rifat) is the Divine Unity (tawḥīd).  And the perfection of the Divine Unity (kamāl-i tawḥīd) is the [apophatic] negation (nafy) of the Divine Attributes and Names (ṣifāt va asma') from His sanctified Essence (dhāt-i muqaddas).  The perfection of [apophatic] negation (kamāl-i nafy) is the attainment unto the abysmal depth of the Divine Unicity (wurūd lujjat-i aḥadiyyat) through the fathoming [knowledge] of [both] the [theologically apophatic] [Divine] Separateness [Disconnection or Wholly-Otherness] (qaṭ`) and the [theologically cataphatic] demonstrative vision (mushāhada) of that foundational Basis of the Divine Bounty (aṣl-i jūd-i ān).  Yet the reality (ḥaqīqat) of these [two] modes [levels] of [approach to] the Sign of God (marātib-i āyat-Allāh) are [but] One (aḥad) .  This since both religio-philosophical insight ( `irfān) and certitude (īqān) are realized through the existence of His Holiness the Lord of Might (ḥaḍrat-I rabb-i `izzat).
 Know therefore that the Apparentness (ẓāhir) of the Pre-Eternal Divine Essence (dhāt-iI qidam) is the Logos-Persona of His Inwardness (nafs-i bāṭin-i ū)  such that the Beingness of that [Pre-Eternal Divine Essence] is His [Own] Logos-Persona (kaynūniyyat-i ān nafs-i dhāt-i ū).  For All-Eternity hath He been though an existence (vujūdī) dependent upon anything hath He never been.