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Moreover, As-Sâni’ is free of all defects because defects arise from the incapability of the essence of material things. However, Taâ’lâ is free of materiality and the necessities and attributes arising from the contingency (imkân) of the essences of the things in the universe. He is Subhân and Al-Wâjib Al-Wujûd, 1 لَيْسَ كَمِثْلِهِ شَيْءٌ , Jalla Jalalûhu. He indicates these two haqiqahs with His words: 2 فَلَا تَجْعَلُوا لِلّٰهِ اَنْدَادًا

As for the proof of imkân indicated by the âyah 3 وَاللّٰهُ الْغَنِيُّ وَاَنْتُمُ الْفُقَرَآءُ  

Know that regarding its essence and each of its attributes and each of its states and all aspects of its existence, every single particle in the universe is wavering amidst endless possibilities concerning its essence, attributes, states and existence. Then those particles suddenly spring to life, rise and follow a specific path; they are clothed in particular attributes and defined to form an orderly state; they mount on a rightly guided law and turn to a determined aim; they yield such results and benefits full of hikmah that cannot be obtained aside from that determined way. Does this state of particles not proclaim and declare the purpose, intention and hikmah of their Sâni’ clearly through their particular language?

Just as each particle by itself is proof of its Sâni’, so its evidences multiplies as it becomes a part of growing compounds, one within the other. For it has a position in each compound, and, in each position, it has relations, and it has duties resulting from each of those relations, and each of its duties bears the fruit of benefits. In each degree, it recites with its tongue the proofs of the necessary existence of its Sâni’. It resembles a soldier who has relations with his platoon, regiment, division, and so forth.