Intermediate Realm, and the World of Similitudes, semi-transparent mirrors reflecting His beauty.
What being can be hidden in the face of His oneness, which is within the manifestation of His attributes and actions, which in turn are evident through His universal will, absolute power, and all-embracing knowledge? What matter can be difficult for Him? What place can be concealed from Him? What object can remain distant from Him? What individual can draw close to Him without acquiring universality? Can anything at all be hidden from Him? Can any matter at all be an obstacle to another? Can any place at all be empty of His presence?
Ibn al-‘Abbas (May God be pleased with him) said: “In all beings are an immaterial eye that sees and ear that hears.” Is this not so? Are the chains of beings not each like a wire or vein for the swift conveyance of His commands and laws? Are obstacles and difficulties not means and intermediaries in His disposal of beings? Are causes and intermediaries not merely an apparent veil?
While He is present nowhere, is He not present everywhere? Does He have any need to be located in a place or situation? Can the veils of distance, smallness, and the degrees of existence be obstacles to His proximity, power of disposal, and witnessing?
Moreover, could the qualities pertaining to material, contingent, dense, numerous, restricted, and limited beings, and the states of change, transformation, division, and occupying space, which are their particular and confined necessary consequences, in any way touch the Most Pure and Holy Essence, Who is far beyond matter, is Necessarily Existent, the Light of Lights, and is Single, One, and free from any restriction or limitation and exalted above and pure of any fault or deficiency? Could impotence in any way be fitting for Him? Could any defect approach the skirt of His splendour and glory?
Conclusion of the Second Aim
Once, when I was reflecting on Divine oneness, I looked at the fruits on the plane-tree outside my room. A chain of thought came to me as inspiration, and I write it here in Arabic exactly as it came to me.1
All these fruits and the seeds within them are miracles of dominical wisdom, wonders of Divine art, gifts of Divine mercy, material proofs of Divine unity, bearers of the good news that Divine favours will be granted in the hereafter. Just as they are all truthful witnesses to His all-embracing power and knowledge, each of them is a mirror confirming His unity in all the
In the original text the author follows the section in Arabic with a Turkish rendering of which is the basis of the translation here. [Tr.]