They remained persistent in verification and scrutiny until they separated the Presence of the Essence (Hadrat al-Dhat) from the Presence of the Names and Attributes (Hadrat al-Asma' wa al-Sifat). Thus, they cast upon every spiritual essence a form to serve as a sign for it and a guide toward it. To them, the Intellect became a form, the Spirit a form, the Throne (al-Kursi) a form, faith a form, disbelief a form, truth a form, falsehood a form, Adam a form, Iblis a form, the Jinn a form, mankind a form, Paradise a form, and the Fire a form. This applies to all universals that are seen and all particulars that are known and seen. Indeed, whenever one points to an illusory or intuitive meaning through verbal, intellectual, or sensory speech without a form, it possesses no reality until it is envisioned and seen in [the state of] affirmation, until its limits are defined and its configuration is completed in the mind—only then can it be judged by negation or affirmation. Let those understand who can understand.

He says: If the worshipped Goal, according to the veiled ones (al-Mahjubin), is praised through negative attributes (Sifat al-Salb), it is, according to the People of Unveiling (Ahl al-Kashf), praised through the attributes of existence and vision (Sifat al-Wujud wa al-'Iyan). For existence and vision are more established and more worthy of worship and praise, and more certain in verification.