For example a private shows complete obedience and respect to his corporal. It seems to him that all benefits come from him and he thinks little of the king. Even if he does think of him, it is still to the corporal that he shows his gratitude. So it is said to such a private: "See here! The king is much greater than your corporal, it is only him that you should thank." Now this sentence does not compare the king's imperial commandership, which is actual, with that of the corporal, which is partial and only apparent; because to do so would be meaningless. Rather, it is a result of what the private considers to be important, of how he sees his relations with the corporal that he prefers him and loves and thanks only him.

Thus, in the same way, when apparent causes are imagined to be the creator and bestower of bounties in the view of the people of neglect, they become a veil to the True Bestower of Bounties. These neglectful people cling onto causes and think that bounties and favours are from them; they praise and acclaim them. The Qur'an says: "God Almighty is a greater, more excellent Creator, a far better Bestower of Bounties. So look to Him, and thank Him."

FOURTH INDICATION: Just as there may be comparison and preference between actual beings, so may there also be comparisons and preference between possible or even hypothetical things. Numerous degrees or levels are present in the true natures of most things. So too, in the view of the intellect, innumerable degrees may be present in the true natures of the Divine Names and sacred attributes. Whereas God Almighty is at the most perfect and excellent of all the possible and imagined degrees of those attributes and Names. The whole universe witnesses to this truth through all its perfections. His are the Most Beautiful Names,25 "describing all His Names as the most excellent," expresses this meaning.

FIFTH INDICATION: This use of comparison and superlative is not to be understood in terms of creatures, but in terms of the fact that God Almighty has two sorts of manifestations and attributes.

The First Sort: Through the mystery of His Unity, this consists of His disposal over creatures under the veil of causes and intermediaries and in the form of a universal law.

The Second Sort: Through the mystery of His Oneness, it is His disposal over creatures directly, without veil, regarding each in a particular way. Thus, it means that through the mystery of Oneness, His bestowal, creation, and grandeur that are direct are greater and more elevated and excellent than the works of His bestowal, creation, and grandeur which are apparent through the manifestations of causes and intermediaries.

For example, let us suppose there is a king, but he is a saint-king. He has great numbers of officials and commanders but they are only veils, for the authority and execution of all matters are directly in his hand. The king's power of disposal and execution of affairs are of two kinds:

The First Kind: The execution of affairs he demonstrates and the commands he gives through a universal law in the form of visible officials and commanders in accordance with their abilities and ranks.