The Second Kind: This is not through a universal law. He does not make visible officials a veil, rather, his execution of affairs and royal favours are direct and may be described as more elevated and excellent.

In the same way, the Creator of the universe, the Monarch of Pre-Eternity and Post-Eternity, has made numerous causes and intermediaries a veil to His execution of affairs and has demonstrated the majesty of His Dominicality. But He left special telephones in His servants' hearts so that they might leave causes behind and turn directly to Him. And so that they might say: You alone do we worship and You alone do we ask for help!26

Thus, the meanings of The Best of Creators, Most Compassionate of the Compassionate, and, God is Most Great look to this meaning, too.

We shall answer the second part of the representative's question with five Signs.

The First Sign: In his question, he said: "If something has no opposite, how can it be perfection?"

The Answer: The questioner does not know what true perfection is. What he has in mind is only relative perfection. For merits, virtues, and qualities that look to something and are acquired relatively to something else are not real, they are relative and weak. If what they look to disappears, then they too will disappear.

For example, the relative pleasure and merits of heat occur through the effect of cold. And the relative pleasure of food, through the effect of the pain of hunger. If the cold and hunger disappear, then the pleasure diminishes. Whereas true pleasure, love, perfection, and virtue are such that they are not constructed on imagining something else. They are present of themselves. They are essential, inherent truths.

Qualities such as the following are like this: the pleasures of existence, life, love, knowledge, mercy, and compassion; and the beauty of light, sight, speech, noble-heartedness, fine character, and form; the perfection of essence and of attribute and perfection in actions. Whether or not there is something else, these qualities will not change. Thus, all the perfections of the Glorious Fashioner, the Beauteous Maker, the Perfect Creator are true perfections; they are essential and what is other than Him cannot affect Him. They can only be recipients.

The Second Sign: Seyyid Sharif al-Gurgani wrote in Sharh al-Mawaqif: "The cause of love is either pleasure, benefit, resemblance (that is, inclination towards creatures of same kind), or perfection. For perfection is loved for itself." That is to say, if you love something, you love it either because of the pleasure it affords, or the benefits it brings, or because it is similar in kind, like the inclination towards children, or because it possesses some perfection. If it is for perfection, no other cause or purpose is necessary; it is loved purely for itself. For example, in the olden days everybody loved people who possessed perfection, even if they had no connection with them they would still love them admiringly.