That is to say, the first reason sprang from the fact that the hand of their intellects was unable to reach up to some of the truths of belief, which were extremely broad and  elevated;   they  were  unable  to  comprehend  them,  and  had  not  developed completely  in  regard  to  belief.  While  the  source  of  the  second  reason  was  the extraordinary unfolding of their  hearts  from the point  of view of love,  and  their wondrous expansion and breadth.

However, the supreme level of divine unity, which the Purified Ones – who were the people of sobriety and great saints of the legacy of prophethood – saw through the explicit  expositions of the Qur’an is both extremely elevated, and shows both the maximum level of dominicality and creativity and that all the divine names are real. It preserves the Qur’an’s  principles and does not spoil the balance of the decrees of dominicality. For they say that together with the oneness of His essence and His being free  of  space,  with  His  knowledge  Almighty  God  encompasses  and  determines directly all things together with all their attributes, and through His will He chooses and specifies them, and through His power He creates them. He creates and directs the whole universe as though it were a single being.

He creates the huge spring with the ease of creating a flower. Nothing obstructs anything  else.  There  is  no  fragmentation  in  His  regarding  things.  He  is  present everywhere at the  same instant through the disposal of His knowledge and power. There is no division or distribution in His disposal. This mystery has been expounded and proved decisively in the Sixteenth Word and in the Second Stopping-Place of the Thirty-Second Word. Since,  according to the rule, “Comparisons are incontestible,” no attention should be paid to defects in comparisons and allegories, I shall set forth a very  faulty  comparison  so  that  the  difference  between  the  two  ways  may  be understood to a degree.

For example, let us imagine a huge, matchless, and wondrously adorned peacock which can fly from east to west in an instant, and opens and closes its wings, which stretch from north to south, are adorned with hundreds of thousands of fine patterns, and in every single  feather of which are included brilliant arts. Now, there are two men observing it; they want to fly with the wings of the intellect and heart up to the elevated qualities of this bird, to its wondrous decorations. One looks at the peacock’s condition and form and the marvellous  inscriptions of power on all its feathers; he loves it with extreme passion and ardour; he in part abandons his attentive reflective thought, and clings to love. But then he sees that every day those lovable decorations  change  and  are  transformed.  Those  objects  of  his  love,  which  he worships, disappear and are lost.