They say, the names of the Deity contain the distinct forms in the divine science, and these are called aâyan sábitah, “fixed substances,”[183] whether general or partial, and these intellectual forms received existence in eternity without beginning,[183] by fayz,[184] “emanation,” from the essence of God endowed with most holy emanation. Further, the intellectual forms rise into evidence with all dependencies and necessary consequences of the most holy emanation. The fixed substances have a relation to the names of bodies, and to the external substances[185] of spirits, and between all beings there arises an interposition dependent on the degree of excellence which it has with respect to God. All the reality of accidental beings lies in the external existence; the reality of individuals is dependent upon fixed times, and every one emerges into existence at his time.[186]
The Súfis maintain that all attributes of perfection are necessarily inherent in the supreme holy essence; that is, are fixed by the purity of his essence. What in the accidental substance is fixed by properties, for instance, thy substance, is not sufficient for the revelation of thyself; as long as the attribute of God’s essence, which is the principle of that revelation, has not taken firm hold of thee, this revelation cannot be obtained. On the contrary, God, the most High, stands not in need of that revelation of things, on account of the purity which is inherent in him; but his essence is the principle of that revelation; that is, his essence and attributes are one. On this account, the Amir of the believers, Alí, said:
“The perfection of the belief in the unity of God consists in the negation of attributes.”
The lord Shaikh Dáud Kaiśerí says in the Sherah-fes us, “Commentary upon the bezels:”[187] the knowledge of God the most High, in his essence, is the identity of the essence, and the knowledge of this world is that of the forms of things in it, whether generally or partially; and if one essence is said to be the receptacle of manifold things, this acceptation is not to be feared, as the things are identic with God according to the acceptation of “existence,” and in truth are different only according to the acceptation of being either involved or manifested. Further, in reality, there is neither state nor place, but there is one object exhibited under forms of decoration and portraiture by external appearances. Kasá, “God’s universal judgment or decree (predestination)” is the summary decision of the conditions of existence, as the decision for the death of all mankind; and Kadr[188] is “the interpretation of that decision by determined means, and in consequence of results conformable to the faculties;” for instance, the decision of the death of Záid, on such a day, by such a malady. Kas a, “predestination,” is the eternal knowledge concerning existences, and this knowledge is dependent on the âyán sábitah, “fixed substances.” Each thing demands, by disposition,[189] a peculiar emanation of God.
The Súfis say, according to the sacred text:
“God created man according to his image.”
We have the power of acting on account of our being the mirror of the supreme essence; if we say: “The action is ours,” it may be right; and if we say: “It is of God,” it is equally true. The master of the rose-bower says:
“Masnavi. Recognise the mark of God in every place,
Never place the foot without its own limit.
Whoever has a faith other than that of Jabr[190]