A pious person living in a far away country heard about the Imâm’s fame and came to the city of Serhend. Someone invited him to his house to spend the night there. When he said that he was there to receive fayz from the Imâm and that he was very happy because he was going to be blessed with the honour of joining his disciples, the host began to vituperate hadrat Imâm, using filthy language about him. Deeply saddened and embarrassed, the pious person committed himself to the Imâm’s soul and begged him through his heart: “I am here only with the intention of serving you for Allah’s sake. This person wants to deprive me of this happiness.” Imâm-i-Rabbânî appeared, exasperated and with his sword drawn, and cutting the denier to pieces he left the house. When the pious person was blessed with the Imâm’s presence the following morning and attempted to relate the previous night’s event, the Imâm preferred to conceal his kerâmat, saying, “Do not relate by day what happened at night.

There are two beings: the mumkin and the Wâjib. If only the mumkin existed, or if Wâjib al-wujûd did not exist, nothing would exist. For this reason, the mumkin could not come into existence or go on being by itself. If some power had not affected it, it would have always remained in nonexistence and could not have come into existence. Since a mumkin could not create itself; it could not, naturally, create other mumkins, either. That which has created the mumkin has to be Wâjib al-wujûd. The existence of the ’âlam shows that a creator who created it out of nothing exists. So, the Unique Creator of all that are mumkin, the creatures, is the only Wâjib al-wujûd without being hâdith or mumkin, but always existent and qadîm (eternal). ‘Wâjib al-wujûd’ means that its existence is not from something else but from itself, that is, it is always self-existent and is not created by someone else. If this were not so, then it would have to be a creature (mumkin and hâdith) created by someone else. And this is contrary to what is deduced above. Persian ‘Khudâ’ (used as a name for Allah) means ‘always self-existent, eternal. ’