Thus, since all God Almighty's perfections and qualities and all the degrees in His Beautiful Names are true perfections, they are loved for themselves. The Glorious One, Who is the true beloved, loves His perfections, which are true perfections, and the beauties of His attributes and Names in a manner appropriate to Himself. And He loves the good qualities of His art and creatures, which are mirrors reflecting those perfections.
He loves His prophets and saints, especially the Most Noble Beloved, who is the Lord of the Prophets and Prince of the Saints. That is, with His love for His own beauty, He loves His Beloved One, who is the mirror to that beauty. And, with His love for His own Names, He loves His Beloved One and his brothers who are comprehensive and aware loci of those Names' manifestations.
And with His love for His art, He loves His Beloved One and those like him who are heralds and exhibitors of that art. And with His love for His artefacts, He loves His Beloved One and those who follow him who appreciate and admire those artefacts and respond to them saying: "What wonders God has willed! How beautifully they have been made." And with His love for the good qualities of His creatures, He loves His Most Noble Beloved One and his followers and brothers in whom are united the finest of moral qualities.
The Third Sign: All the perfections in all the universe are signs and indications to a Glorious Being's perfection and beauty. Indeed, all the goodness, perfection, and beauty in the universe is but a pale shadow in relation to His true perfection. We shall indicate briefly to five proofs of this truth.
First Proof: A perfect and splendidly adorned and decorated palace plainly points to perfect skill and craftsmanship. And that craftsmanship and art, which is a perfect act, plainly points to a perfect author, master, and craftsman together with his titles and names like Fashioner and Adorner. And those perfect names doubtlessly point to the master's perfect and skilful attributes. And that perfect skill and those attributes self-evidently point to his perfect ability and faculty. And that perfect ability and faculty necessarily point to the perfection of his essence and the exaltedness of his nature.
In exactly the same way, this palace of the universe, this perfect and adorned work of art, self-evidently points to actions of the utmost perfection. For perfections in works of art result from perfection of action and they demonstrate it. And perfection of actions point to a Perfect Author and the perfect Names of that Author. That is, in relation to the works of art, they point to the perfection of Names like, Planner, Fashioner, All-Wise, All-Compassionate, and Adorner.
Moreover, the perfection of the Names and titles, without any doubt, point to the Author's perfect attributes. For if the attributes were not perfect, the Names and titles which originate from the attributes would not be perfect. And the perfection of the attributes self-evidently points to the perfection of His functioning essence, because it is from the functioning essence that the attributes proceed.