Seadet-i Ebediyye - Endless Bliss Sixth Fascicle

Answer: The a’râz, [i.e. states and attributes,] can not stay in
existence on their own. They have to be with something else.
Because physicists construe this togetherness as integration, they
look for a place for the a’râz. They say that the a’râz cannot state
in the absence of a place. However, existence in the meaning
where we use it does not require a place. We understand that
everything exists with the Dhât-i-ilâhî in a manner that does not
involve integration or a location. Physicists may or may not believe
what we say. Their denial can not change what we see and know.
We know that this is the case. Their scepticism cannot obliterate
our knowledge. Let us explicate our argument with an example:
Conjurers show unusual things. All the spectators know that the
appearances being conjured up do not exist on their own. They
know that they stay with the conjurer and yet not at a place. They
know also that they have not united with the conjurer. It is only
with him that they exist. In a similar manner Allâhu ta’âlâ has
created the things at the level of perception and imagination. Only
with Him do they stay in existence. He has made eternal torment
or infinite blessings dependent on these creatures of His. These
things do not stay in existence on their own. They stay with the
Dhât-i-ilâhî without integration or union. A second example
would be the image of a mountain or the sky in a mirror. A person
devoid of mind will look on such images as real objects. He will say
that they exist on their own in the mirror. However, if someone
looks on the images as attributes, says that they exist with the
mirror, and looks for a place for them, he must be a stupid jackass
who denies his own obvious knowledge for the sake of following
others. For, any person with reason knows that these images do
not have a location, that they do not need a location. Likewise,
people of kashf and shuhûd see all things as if they were images in
a mirror. Allâhu ta’âlâ has given power to these images and
protected them from ceasing to exist. And He has made the
eternal activities in the Hereafter consequent upon (the doings of)
these images. Nizâm, one of the superiors of (the branch of
knowledge termed) Kalâm and a scholar in the Madhhab called
Mu’tazila, deemed everything as an attribute and denied (the
existence of) matter. He was too short-sighted to know that these
attributes stayed in existence with Haqq ta’âlâ. He was censured
by people who had reason. For, an attribute has to stay with
something else. The author of the book Futûhât-i-Makkiya, [i.e.
Muhyiddîn-i-’Arabî,] ‘quiddisa sirruh’, one of the great Awliyâ
and profound scholars called the Sôfiyya-i-aliyya, said: “All things
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