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station, in opposition to the former Barzakh. Then
the one is a stranger to the other; however, as both
worlds, inasmuch as spiritual essences of light, being
different from matter, are comprised in the visionary
forms of the universe, they may be taken for syno-
nimous. The Shaikh Baud Kaiseri relates that
Shaikh Mahi-eddin of Arabia (may his tomb be .puri-
fied!) has stated in the Fattihdl, " revelations," that
Barzakh is different from the first; and the reason
that the first is distinguished by the name of " pos-
" sible absence," and the latter by " illusive al>
<A sence," is, that every form in the first Barzakh
is contingent, and depends upon exterior evidence,
and every form in the last Barzakh, is inaccessible
to the senses, and admits of no evidence but on the
last day of the world. There are many expounders
to whom the form of the first Barzakh appears evi-
dent, and who know what takes place in the world
of accidents; however, few of these expounders are
informed of the news of death.

The author of this book heard from Sabjani, the
learned in the knowledge of God; that the belief of
the pure Siifis is the same as that of the AshrdUan,
u the Platonists;" but the Siifis have now mixed
their creed with so many glosses, that nobody finds
therein the door to the rules of the prophet, and the
ancient Saints. Sabjani gave the information that
the essence of God Almighty is absolute light, abso-