Briefly, with regard to this theory that all things exist by the Unity, all are agreed—that is to say, the philosophers and the Prophets. But there is a difference between them. The Prophets say, The Knowledge of God has no need of the existence of beings, but the knowledge of the creature needs the existence of things known; if the Knowledge of God had need of any other thing, then it would be the knowledge of the creature, and not that of God. For the Preexistent is different from the phenomenal, and the phenomenal is opposed to the Preexistent; that which we attribute to the creature—that is, the necessities of the contingent beings—we deny for God; for purification, or sanctification from imperfections, is one of His necessary properties. So in the phenomenal we see ignorance; in the Preexistent we recognize knowledge. In the phenomenal we see weakness; in the Preexistent we recognize power. In the phenomenal we see poverty; in the Preexistent we recognize wealth. So the phenomenal is the source of imperfections, and the Preexistent is the sum of perfections. The phenomenal knowledge has need of things known; the Preexistent Knowledge is independent of their existence. So the preexistence of the specification and of the individualization of beings which are the things known of God the Most High does not exist; and these divine and perfect attributes are not so understood by the intelligence that we can decide if the Divine Knowledge has need of things known or not. Briefly, this is the principal argument of the Súfís; and if we wished to mention all their proofs and explain their answers, it would take a very long time. This is their decisive proof and their plain argument—at least, of the savants of the Súfís and the Theosophists.