Hence is also understood, that the Súfi remains steadfast in the dignity of perfection, for rectitude is perseverance. O Muhammed! it is necessary; remain fixed in the dignity of professing the unity of God, which is free from the misfortune of inconstancy. And the verse of the merciful is: “The day on which I perfected religion for your sake, and rendered complete my favor towards you.” This indicates clearly the meaning that, by this perfection also, the prophet (upon whom be the peace and the blessing of the most High!) is manifested. And those who, on account of the infinity of revelation, hold progress to be perpetual, are not right: because, as long as the sight is illuminated by the light of the revelation, the revelationists and the illuminated are still separate, and not yet become one:[257] in this state there is duality and infidelity in the individual who has not yet been liberated from the idea of something double in himself, and he to whom an atom of something else but that one remains attached is reckoned, by all professors of unity and by all perfect saints, to be one who gives partners to God or an infidel, and in a state of deficiency. “It behoves thee to keep neither soul nor body, And if they both remain, I do not remain; As long as a hair of thee remains upon its place, Know, by this one hair, thy foot remains fettered. As long as thou playest not at once thy life, I shall consider thee as polluted and impious.” * Why dost thou not thyself produce revelation, so that thou mayest always be illuminated? *[258] As this question, solved in this manner by me, humble individual, was very abstruse, I sent it to my friends, that, if there were occasion for _further_ discussion, they might write to me, and thus the matter be better elucidated. God alone is all-sufficient; the rest is inordinate desire. What has been hitherto said is taken from the prince of the world (Dara sheko).