A nonexistence governs existence and displays
A wonder within it: how a ‘not-is’ wills!
He is the One bringing into existence, affecting us;
He is the Real: there is no doubt about it.
(Denying a Likeness and Considering Relations in Bringing into Existence)
God is independent of all worlds. Independence is an attribute of declaring transcendence. The greatest praise of the Real, in our view, is His saying, exalted is He: ﴿Nothing is like His likeness﴾ [al-Shūrā 42:11], whether the kāf denotes an attribute or is additional. Its denoting an attribute is more eloquent in praise, for one who knows the language in which the Qur'an was sent down.
The Messenger of God, God's blessings and peace be upon him, says in his supplication and praise of his Lord, mighty and majestic: ‘I cannot enumerate praise of You. You are as You have praised Yourself.’ He means His saying, exalted is He: ﴿Nothing is like His likeness﴾ [al-Shūrā 42:11]. The greatest steadfast confirmer, may God be pleased with him, said: ‘Inability to attain perception is perception.’
The Real, glorified is He, has not praised Himself by anything greater than denying a likeness. He, glorified is He, has no likeness. Thus He said of the world, insofar as it speaks: ﴿There is no thing but glorifies Him with His praise﴾ [al-Isrāʾ 17:44]. Glorification is a declaration of transcendence.
If you ascribe the world to Him, exalted is He, in existence, saying that He is the One bringing the world into existence, you cannot conceive this except through relations you establish, such as life, knowledge, power, and will. This is the limit of the intellect's consideration. Through the Revealed Law, it is established that He speaks.
Notes
Translator’s note: The poem's phrase kayfa laysa yashāʾ is compressed. The rendering takes laysa as the substantive ‘not-is,’ in the paradox of nonexistent relations governing existence; it can also be read as negating willing, ‘how it does not will.’
