believers according to their degree— eternal happiness and a broad and splendid everlasting world and property. One flash of that unfading beauty is such that it makes all believers love it, and the elite enamoured of it and captivated by it. If such an event is not considered from the point of view of Divine unity, the man’s particular belief will be attributed either to the person himself, as with the self-centred and self-opinionated Mu‘tazilites, or to causes. Then that sparkling gem of the Most Merciful, the true price and value of which is Paradise, will be reduced to being a piece of glass and it will no longer reflect the flashes of that sacred beauty.

Thus, it may be seen from these three examples that being concentrated in them through the affirmation of Divine unity, the innumerable sorts and varieties of Divine beauty and dominical perfection are apparent in the particular beings at the extremities of the sphere of multiplicity, and in all their states and conditions, and the certain existence of Divine beauty and perfection is understood and established.

It is because Divine beauty and perfection are to be seen with the heart in the affirmation of Divine unity and perceived by the spirit that all the saints and purified ones have found their sweetest illuminations and most delectable spiritual sustenance in repeated recitation of “There is no god but God,” the profession of Divine unity. And it is because Divine grandeur and magnificence, Divine glory, and the absolute sovereignty of the dominicality of the Eternally Besoughted One are realized in the profession of Divine unity that God’s Noble Messenger (Peace and blessings be upon him) declared: “The best thing I and the prophets before me have said is ‘There is no god but God.’4

Yes, although a small bounty, gift and sustenance like a flower, a fruit, or a light, is a tiny mirror, through the mystery of Divine unity each suddenly stands shoulder to shoulder and joins with all its fellows. Being transformed into a large mirror, its species displays the sort of Divine beauty which is manifested on it. With transient, fleeting beauty it points to an everlasting, undying beauty. As Mawlana Jalal al-Din5 said: