Gradation of Being (Tashkik al Wujud)

That which is common between a stone, a tree, a horse and Man is existence, because it is predicable to all these quiddities; therefore existence is the factor that unites these distinct quiddities; but a tree is distinct and more perfect than a stone, since over and above solidification, it also possesses growth and nutritive capacity; and a horse is more perfect than a tree because in addition to solidification, growth and nutrition, it also possesses sensation and locomotion; and Man is the Noblest of them all, because he not only encompasses or subsumes within himself, the perfections and meanings found in the lower or inferior existents, but also surpasses them through its possession of the ability to intellect and reason. Therefore, the aspect of unity (ma bihi ishterak) between these essences is identical to the aspect of differentiation (ma bihi imteyaz) between them, in terms of intensity and weakness, perfection and imperfection, actuality and potentiality, priority and posteriority, etc, and this factor is none other than Existence; in other words, that which is the cause of unity among these distinct quiddities is identical to the cause of distinction between them. The Principle of the Analogical-Gradation of Existence (tashkik al wujud) also holds true with respect to the vertical hierarchy of existence, where every prior grade in the arc of descent (qaus e nuzul) is the cause of the posterior one, and hence ontologically more perfect, simple and nobler than its effect, because the cause possesses all the existential meanings and perfections found in its effect, in a more eminent and intensified manner.

To elaborate further as existence descends downwards through the arc of descent from the station of Pure Existence, it experiences diminution and a decline in its strength, perfection and simplicity, such that each posterior grade is less perfect than the grade prior to it, because the latter is the cause of the former. Similarly, as Existence moves upwards through the arc of ascent (qaus e saud) it experiences intensification thereby becoming more perfect, actual, simple and unitary, such that every posterior level or grade is more perfect than the level preceding it, because the posterior subsumes all the perfections of the prior, and also surpasses it in perfections not found in the prior. That which unites these distinct grades is existence, but this existence is also the factor that differentiates them from one another in terms of intensity and weakness, perfection and imperfection, actuality and potentiality, priority and posteriority etc. Therefore Existence can be seen as a single reality that flows through all these various levels in a gradational manner. Thus, that which flows throughout both the vertical and horizontal hierarchies of being, and is therefore a cause of unity amongst these various grades, is existence, but at some places this existence is more intense, perfect and stronger, in relation to certain others, which, with respect to the former grades, are weaker or diminutive. That which is common between the Sun, the Moon, a lamp and a candle, is the reality of light, and as far as this reality is concerned the Sun, the Moon, a lamp and a candle are all distinct instances of the same reality, namely light; but this reality or light, manifests itself more strongly and thus, shines brightest, in the Sun, and is weakest in the candle.