The sixty-first letter in the book Maktubat by the great Wali, Murshid-i kamil Abdullah-i Dahlawi, was written to Khwaja Hasan Mawdud, and the following is its translation into English:

All the guiding letters [explaining the wahdat-i wujud] of the noble Hadrat Khwaja Hasan Sahib-there is no need to write any words expressing his superiority- consist of true, reasonable, necessary and valuable pieces of knowledge that will be admitted by the great superiors. They are liked by the Awliya-i kiram. Suffering vehement hardships, risking their lives, those great superiors attained to these states. The secrets of tawhid originate from performing dhikr, doing muraqaba very much, and from excessive love. Your writing the states of tawhid in this manner has pleased this faqir very much. May Allahu ta'ala bless you! May He bestow good rewards for your service! If I do not write what I know in this respect, I will have not paid you your due. If I write, I will have committed irreverence against a great person. Our superiors commanded us to answer questions asked with ikhlas. Obeying the command comes before observing the adab. I am writing for this reason. The superiors of Mujaddidiyya [the disciples of Hadrat Imam-i Rabbani, including those who have come up to now] have declared that while performing dhikr and muraqaba, the occurring of kayfiyyats, hals and nurs is called 'ilm-ul-yaqin. The shining of a light of the grade of ihsan in the heart, which is communicated in a hadith, is called ayn-ul-yaqin. Adopting the habits of Allahu ta'ala is called haqq-ul-yaqin. While doing dhikr its meaning must be thought about. When this meaning pervades all one's conscience the heart gets lighted with nurs. So one thinks one has attained to the meaning. One feels as if one were united with Allahu ta'ala. My dear sir! Who on earth could object to these words of the superiors? Ruzbahan-i Baqli and Molla Aliyy-ulqari insisted on denying this marifat. In response to them, this faqir [Hadrat Abdullah-i Dahlawi means himself] has written: out of his excessive love for Layla, Majnun-i Amiri gave up eating and drinking. He turned away from everything else. He began to mention the name of Layla incessantly. Later on he said he was Layla. He saw everything to be Layla. After suffering many hardships the nafs gets purified, loses the properties and effects of the body and attains to the state of the soul. When one does dhikr very much and the meaning of dhikr covers one all over, one deems oneself to be united with the rank of tanzih, too. [When covered with this state of deeming], Husain bin Mansur said, "Ana 'l-Haqq" (I am Haqq). We ignorant people cannot think over this subtle marifat. Such words as "I am Ahmad without the 'm'," [which means 'I am Ahad,' which also means Allah], and "I am the Arab without the 'ayn (the first 'a')" [which means 'I am Rab,' which is another name for Allah], are not hadiths. They are the words concocted by the followers of those (great people) who have attained the grade of tawhid - May Allahu ta'ala forgive them all! Also, those things which are written in the book Nahj-ul- balaghat under the name of Hadrat Ali's khutbas are untrue.

[It is unanimously informed by Islamic savants that the book Nahj-ul-balaghat was written by a Shii named Radi. Hadrat Abdul-'aziz-i Dahlawi, one of the great savants of India, writes in detail in his great book Tukhfa-i ithna ashariyya that Radi, author of the book, was a Jew. In Rampour city of India, a Shii named Imtiyaz Ali Arshi wrote a book named Istinad in 1389 A.H. (1969); he attempted to prove that the book Nahj-ul-balaghat was correct, yet the people whom he puts forward as witnesses are such zindiq masons as Abdoh and other well-known Shiis. They published the second edition of Istinad in Teheran in 1393 Hijri and have been spreading its copies in Muslim countries, thus striving to deceive youngsters who are Sunni. It is written also in the preface of the book Istinad that the savants of that era, such as Imam-i Dhahabi and Ibni Hajar-i Asqalani, said, "This book has been written by Sharif Radi." Each statement made by (any one) of these three great savants is a witness, a strong document. There is no need to look for other witnesses to prove that Nahj-ul-balaghat is corrupt. Muslims should not read such wrong, doubtful books. They should read the sound books of hadith such as Bukhari, Muslim and others, and their explanations.]

The mysteries of tawhid-i wujudi have been born in the hearts of those who suffered riyadat and those who dived into the ocean of love. The number of these exalted people is so great that it is impossible to disbelieve the fact. There is no need for those who have been following these great people to give different meanings to the ayats of the Qur'an or to hadiths in order to prove their words right. No one doubts the existence of this marifat. But it has been prohibited by the ayat, "Their knowledge cannot reach up to Him!" to suppose that this marifat is the purpose of tasawwuf and the end of sayr and suluq. Nor have the savants dwelt upon this marifat. You have not completed the guidance by explaining your statement, "He who disbelieves this marifat cannot attain!" For this reason, it is necessary to explain first what attainment means.