Transcendence (tenzih) is, however, attributed to it. For the transcendence of the originated (muhdath) is a transcendence that is ascribed in relation to something of its own kind. In contrast, with regard to the Transcendence of the Pre-eternal (Tenzīh-i Qadīm), there is no relation to anything of its own kind. For the Real (al-Ḥaqq) does not admit of any opposite. Therefore, the modality of transcendence is unknowable. Our act of declaring the Real transcendent is itself a transcendence of transcendence. This is why we say, in reality, transcendence is His own act of declaring Himself transcendent. No one else can know the Real’s act of declaring Himself transcendent. If there is anything known in this regard, it is the transcendence of the originated. For, in our view, the consideration of transcendence pertaining to the originated means the removal of something from a judgment to which relation is possible. Transcendence occurs in this manner. For the Real, there is no essential assimilation (tashbīh-i dhātī) such that He would be deserving of transcendence on its account! For His Essence is, as befits His Majesty (Kibriyā), inherently transcendent. Accordingly, in whatever respect or through whatever manifestation He appears—whether it be an assimilation such as, "I saw my Lord as a beardless youth with fine hair," or a transcendence such as, "He is Light; how could I see Him!"—just as an attribute requires a subject, so too for essential transcendence (tenzīh-i dhātī) a judgment is necessary. In this manifestation, the Real is upon His due perfection (kamāl) by the transcendence of the Pre-eternal (Qadīm) of His Essence for His Essence. This transcendence—transcendence-assimilation (tenzīh-tashbīh)—is proper only to the Real and cannot be ascribed to any other.
It is not permissible to ascribe it to anyone else. Nor can anyone else know it. Thus, the Real is, by virtue of the ruling of His pre-eternity (qidam), transcendent above everything that is ascribed to origination (ḥudūth, coming into being after non-existence) in His names, attributes, Essence, locus of manifestation, and self-disclosures (tajalliyāt). Here, ḥudūth, even in any respect whatsoever, still entails the same ruling. According to this clarification, His transcendence is not like the transcendence of creatures (tenzīh-i khalqī, the transcendence ascribed by created beings); nor is His assimilation like the assimilation of creatures. The Real is exalted and transcendent above such transcendence and assimilation.
The one who says, "Transcendence pertains not to the Real, but rather to the purification of your own locus," intends by this the transcendence of creatures (tenzīh-i khalqī) that stands in contrast to assimilation (tashbīh). For the servant, in relation to the Real...