290 may attain, is to be without an attribute and with- out a mark. It was said: " He who has no mark, his mark are we." Besides, those who acknowledge an ascent with- out a limit, if in the pure being and true essence of the glorious and most high God, who is exempt and free from ascent and descent, color, odor, outward- ness and inwardness, increase and decrease, they admit a progression, it must also be admissible in the existence of a Sufi professing the unity of God. And if they do not admit a gradation of progress in God, then they ought not to admit it in the pro- fessor of the divine unity, who in the exalted state of purity and holiness became united with him. When a devotee among men,, having left the con- nexion with works of supererogation, arrives at that of divine precepts, he realises the words : " When thou didst cast thy arrows against them, thou didst not cast ** them, hut God slew them."i It may be said : Certainly, he who became one with God, and of whose being not an atom remained, 1 Koran, chap. .VIII. v. 17. We have mentioned (p. 100, note 2) Mu- hammed's victory gained at Bedr over a superior force of the Koreish. The prophet, by the direction of the angel Gabriel, took a handful of gravel, and threw it towards the enemy, saying:" May their faces be confounded:" whereupon they immediately turned their backs and fled. Hence the above passage is also rendered: " Neither didst thou, 0 Muhammed! " cast the gravel into th<$r eyes, when thou didst seem to cast it, but God *' cast it"