The Mirror of the Excellences of Islam — Page 211
210 Ā'ĪNA-E-KAMĀLĀT-E-ISLĀM―DĀFI‘UL-WASĀWIS a nature like a crystal clear mirror and should be ever present before God Almighty. Their selves should have two directions. One direction should be that of uniqueness, transcendence, and being highly imperceptible and free from veils. They should be different from other forms of cre- ation and should have a complete resemblance with the Being of God Almighty by way of reflection. They should not be veiled by them- selves. The other direction should be that they should have a relation- ship with the rest of creation and should be able to approach them with their influence. Thus, through this design of God Almighty, a wonder- ful form of creation called angels came into being. These angels are so lost in obedience to God that they have no will or fashion or focus of their own, and have no personal faculties whereby they could be kind to anyone on their own, or could be angry with anyone on their own, or could desire something on their own, or could dislike something on their own. They are wholly like the limbs of the Divine. All the designs of God Almighty are reflected in their crystal clear mirrors and through their mediation spread in the whole of creation. God Almighty, on account of His perfect holiness, is in extreme uniqueness and transcendence; therefore, those that are not free from ego and from the opaqueness of veiled existence and are veiled by their self-consciousness, have no relationship with that Fountainhead of Grace. Thus, the need arose for a form of creation which, on the one hand, should be related to God Almighty and, on the other hand, to His creation so that they should obtain grace from His side and convey it to the other. It is evident that nothing in this world has permanent self-existence with respect to either its physical body or its maintenance, its states of movement or rest, its changes taking place within itself or without, or with respect to the manifestation of all its attributes and of the posses- sion and relinquishment of all its properties. Rather, all these processes of the created universe are supported by the One [Hayyun wa Qayyumun the Living, the Self Subsisting and All Sustaining God].