if it is said creator doer maker and all the attributes of action then it means that his existence is a noble existence from which the existence of all emanates as a necessary emanation and that the existence of other things is obtained from him and is dependent on his existence just as light emanates from the sun and heat emanates from fire. the relation of the world to him is not like the relation of light to the sun except in that it is an effect only otherwise it is not like that for the sun does not feel the emanation of light from it nor does fire feel the emanation of heat for it is pure nature. rather the first is aware of his essence and that his essence is the beginning of the existence of other things so the emanation of what emanates from him is known to him so he is not unaware of what proceeds from him. nor is he like one of us who stands between a sick person and the sun and the heat of the sun is repelled from the sick person because of him not by his choice but he is aware of it and is not averse to it either for the one who shades and causes the shadow is his person and body and the one who is satisfied with the occurrence of the shadow is himself not his body. however it is not like that with regard to the first for the one who causes it is the knower and the one who is satisfied that is he is not averse and he knows that his perfection lies in the emanation of other things from him.
وإذا قيل خالق وفاعل وبارئ وسائر صفات الفعل، فمعناه أن وجوده وجود شريف يفيض عنه وجود الكل فيضانا لازما، وإن وجود غيره حاصل منه وتابع لوجوده كما يتبع النور الشمس والإسخان النار. ولا تشبه نسبة العالم إليه نسبة النور إلى الشمس إلا في كونه معلولا فقط، وإلا فليس هو كذلك فإن الشمس لا تشعر بفيضان النور عنها ولا النار بفيضان الإسخان فهو طبع محض، بل الأول عالم بذاته وأن ذاته مبدأ لوجود غيره، ففيضان ما يفيض عنه معلوم له فليس به غفلة عما يصدر منه. ولا هو أيضا كالواحد منا إذا وقف بين مريض وبين الشمس فاندفع حر الشمس عن المريض بسببه لا باختياره ولكنه عالم به وهو غير كاره أيضا له، فإن المظل الفاعل للظل شخصه وجسمه والعالم الراضي بوقوع الظل نفسه لا جسمه، وفي حق الأول ليس كذلك فإن الفاعل منه هو العالم وهو الراضي أي أنه غير كاره وأنه عالم بأن كماله في أن يفيض منه غيره.