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Briefly, that which was mentioned earlier is the foremost proof of the Sufis, and if we were to mention all of their arguments and respond to them, it would take a very long time. However, what was said represents the most decisive proof and the clearest argument that the learned among the Sufis and the Theosophists have advanced (82:15) The real Existence through which all things are realized, that is, the reality of the divine Essence through which all things have come to exist, is acknowledged by all. The difference resides in the fact that the Sufis maintain that the realities of all things are the manifestation of the One, whereas the Prophets say that they emanate therefrom. And great indeed is the difference between manifestation and emanation. Appearance through manifestation means that a single thing becomes manifest in infinite forms. For example, when the seed, which is a single thing endowed with the perfections of the vegetable kingdom, manifests itself, it becomes resolved into the infinite forms of the branches, leaves, flowers, and fruit. This is called manifestational appearance, whereas in appearance through emanation the One remains transcendent in the heights of its sanctity, but the existence of the creatures is obtained from it through emanation, not manifestation. It can be compared to the sun: The rays emanate from it and shine forth upon all things, but the sun remains transcendent in the heights of its sanctity. It does not descend; it does not resolve itself into the form of the rays; it does not appear in the identity of things through specification and individuation: The Pre-existent does not become the originated; absolute wealth does not fall captive to poverty; unqualified perfection is not transformed into utter imperfection (82:16) In summary, the Sufis speak only of God and creation, and believe that God has resolved Himself into, and manifested Himself through, the infinite forms of His creation, even as the sea which appears in the infinite forms of its waves. These originated and imperfect waves are identical to the pre-existent Sea, which is the sum of all the divine perfections. The Prophets, however, hold that there are the world of God, the world of the Kingdom, and the world of creation: three things. The first emanation is the outpouring grace of the Kingdom, which has emanated from God and has appeared in the realities of all things, even as the rays emanating from the sun are reflected in all things. And that grace- the rays- appears in infinite forms in the realities of all things, and is specified and individuated according to their capacity, receptivity, and essence. But the assertion of the Sufis would require that absolute wealth descend into poverty, that the Pre-existent be confined to originated forms, and that the very quintessence of power be reflected in the mirror of powerlessness and be subjected to the inherent limitations of the contingent world. And this is a self-evident error, for we observe that the reality of man, who is the noblest of all creatures, cannot descend to the reality of the animal; that the essence of the animal, which is endowed with the power of sensation, does not abase itself to the degree of the plant; and that the reality of the plant, which is the power of growth, does not degrade itself to the reality of the mineral (82:17) In brief, superior realities do not descend or abase themselves to the degree of inferior realities. How, then, could the universal Reality of God, which transcends all descriptions and attributes, resolve itself, notwithstanding its absolute sanctity and holiness, into the forms and realities of the contingent world, which are the very source of imperfections? This is pure fantasy and untenable conjecture. On the contrary, that Essence of sanctity is the sum of all divine and lordly perfections, and all creatures receive illumination from His emanational appearance and partake of the lights of His celestial perfection and beauty, in the same way that all earthly creatures acquire the grace of light from the rays of the sun, without any descent or abasement of the latter into the recipient realities of these earthly beings (82:18) After dinner, and considering the lateness of the hour, there is no time to explain further
(82:19)
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