His state is hidden from the perception of intelligences, and his time is exempt from the influence of thoughts. His presence (_ḥuḍúr_) with God has no end and his existence has no cause. And when he arrives at this degree, he becomes annihilated (_fání_) in this world and in the next, and is made divine (_rabbání_) in the disappearance of humanity; and gold and earth are the same in his eyes, and the ordinances which others find hard to keep become easy to him. [Here follows the story of Ḥáritha, who declared that he had true faith in God. The Prophet asked: “What is the reality of thy faith?” Ḥáritha replied: “I have cut off and turned myself away from this world, so that its stones and its gold and its silver and its clay are equal in my sight. And I have passed my nights in wakefulness and my days in thirst until methinks I see the Throne of my Lord manifest, and the people of Paradise visiting one another, and the people of Hell wrestling with one another”[34] (or, according to an alternative reading: “making sudden attacks on one another”).[35] The Prophet said, repeating the words thrice: “Thou knowest, therefore persevere.”] Footnote 34: _Yataṣára`ún._ B. has _yata`ádawn_, and in marg. _yatasára`ún_. The true reading is _yata`áwawn_, “barking (or ‘growling’) at one another.” Cf. _Lisán_, xix, 343, 3. Footnote 35: _Yatagháwarún._ This is the reading of J., I. has _yata`áwarún_, L. _yata`áwadún_, B. _yataghámazún_, and in marg. _yatafáwazún_.