The article discusses the main points of Nasimi's "Anal-Haqq" philosophy and refutes the notion that he considers Fazlullah to be a deity. It highlights that Nasimi states "Mansur spoke the truth," recognizing this as a fact, and he identifies himself with this truth, also considering Fazli to be truthful. According to Nasimi, truth is not limited to Fazlullah or Mansur but extends to anyone who is perfect. The article emphasizes that if Nasimi had followed Fazlullah, he would have been regarded as one of the mushriks (those who associate others with God), but his work demonstrates the opposite. Central to Nasimi's religious and philosophical views is the concept of the unity of the body.

According to Nasimi, everything created by God from the beginning is perfect, and nothing can come into existence without His approval, as it must originate from the truth. Therefore, the Creator is omnipresent, and only a perfect person can perceive Him. Nasimi sought to understand and interpret God's word in a unique and unconventional manner, leading to the concept of "mystery-analhaq." The article also notes that the manifestation of God everywhere, including in the human face, stems from Nasimi's letter-pantheism. Nasimi's tragedy was rooted in his understanding of the Creator and creation, his knowledge, and his declaration of that knowledge. Starting with Husain Ibn Hallaj Mansur and including Nasimi, the Hurufis never claimed divinity. Nasimi aimed to guide people in knowing their God (irfan). The poet's "Divan" is the clearest evidence of this, as Nasimi repeatedly expressed his profound faith and love for God, the Holy Quran, and the Messenger of God. As a Sufi, his sect's philosophy, expressed through his poetry, is based on irfan and the unity of body and soul.