The Súfis say: The prophet is a person who is sent to the people as their guide to the perfection which is fixed for them in the scientific presence (of God) according to the exigency of the dispositions determined by the fixed substances, whether it be the perfection of faith, or another. The Shaikh Hamíd eddin Nagóri[202] states, in his _Sharh-i-ashk_, “Commentary upon Love,” that _Abúdíyet_, “devotion,”[203] and _rubúbíyet_, “divinity,”[204] both attributes of God; as often as the manifestation of divinity came to seize the lord of the prophetic asylum (Muhammed), and the quality of devotion became effaced in him, in this transitory state,[205] whatever he proffered was the word of God. The Máulaví Mânavi says: “As the Koran came from the lips of the prophet, Whoever asserts, he said not the truth is a Kafr (infidel).” And when he arrived at the quality of divinity, what he then uttered, this is called by them _hadís_, “sacred saying;” further, what he said with the tongue of divinity, was a _hadís_. The meaning of the words “from _Jabríil_” is this, that between these two qualities (devotion and divinity), is a mind which in the manifestation of divinity is giving information from divinity, but in the quality of divinity there is nothing intervening between itself:[206] hence it is said: “In love there is no message intervening: It was itself which acted as its own messenger.” The sagacious Súfís say, that what causes the revelation of the original Being in the gradations of divinity and in the wisdom of a book, and his appearance in whatever form, is the manifestation of his perfection, and this is of two kinds and in a twofold degree. The first degree is manifestation and exhibition in such a manner that whatever exists may prove complete, and this can take place only in the completeness of form; it is man who, according to the terminology of this sect, is indicated by it, that is, _essentiality_, which is the union of universalities and particularities: it is said accordingly: “There is nothing moist――there is nothing dry, that be not in the manifest book (the Koran).” That is: Every thing is contained in the Koran. Without him (God) there is no strength; it is by him that every thing enters into the area of form and evidence. “Without thee is nothing in the world; Ask from thyself, if thou desirest to know what thou art.” (ARABIC SENTENCE.) “Every thing has an advantage, which, at the junction of its parts, has been placed in it.” The second degree is in the perfection of the existence of forth-bringing and exhibiting; so that every thing which exists, as it exists, is made to appear complete.