yet one—many in forms, one in essence. Likewise, humanity is undoubtedly one in essence; yet there is no doubt that ʿAmr is not Zayd, Khālid, or Jaʿfar, and that the individual instances in which this single essence exists are without limit. Thus, although it is one in essence, it is many in forms and individuals.

If you are a believer, you know with certainty that the Real Himself manifests on the Day of Resurrection in a form and is recognized, then changes to a form and is not recognized, then changes from it to another form and is recognized. In every form, it is He Himself who manifests, and no other. It is known that this form is not that other form. It is as though the single essence serves as a mirror: when someone looks into it and sees the form of his belief about Allah, he recognizes Him and acknowledges Him. But if he happens to see in it someone else’s belief, he rejects Him, just as he sees his own form and someone else’s in a mirror. The mirror is a single entity, and the forms