Mishkat Al Anwar – The Niche Of Lights

By Abu Hamid Al Ghazali (q)

Abu Hamid Muhammad al-Ghazali’s philosophical explorations covered nearly the entire spectrum of twelfth-century beliefs. Beginning his career as a skeptic, he ended it as a scholar of mysticism and orthodoxy. The Niche of Lights, written near the end of his illustrious career, advances the philosophically important idea that reason can serve as a connection between the devout and God. Al-Ghazali argues that abstracting God from the world, as he believed theologians did, was not sufficient for understanding. Exploring the boundary between philosophy and theology, The Niche of Lights seeks to understand the role of reality in the perception of the spiritual.

The Niche of Lights, or Mishkat al-anwar, is an accessible and richly rewarding text by one of the most fascinating and important thinkers in the history of Islam. Born in the eastern Iranian city of Tus in 450 A.H. (1058 C.E.), Abu Hamid Muhammad al-Ghazali also died there, relatively young, in 505 A.H. (1111 C.E.). Between those two dates, however, he established himself as a pivotal figure throughout the Islamic world. In The Niche of Lights, al-Ghazali maintains that one who truly desires to understand the relationship between God and the world must recognize not only His distance and absolute transcendence, as emphasized in Islamic theology and jurisprudence, but also His proximity to His creation – His inherent presence. The “symbolism” of the Qur’an, suggests al-Ghazali, should not be thought of primarily as literary imagery, as mere similes and metaphors. On the contrary, God employs the language that He does in order to clarify the actual nature of reality. An understanding of the structure of the cosmos and of the human soul depends upon how accurately one perceives that reality.

The First Chapter

Clarifying that the real light is God
and that the name “light”for everything else
is sheer metaphor, without reality

(1) This is clarified through coming to know the meaning of the word “light” in the first sense of the term, following the view of the common people; then in the second sense, following the view of the elect; then in the third sense, following the view of the elect of the elect. You will then 5 come to know the degrees and realities of the mentioned lights that are ascribed to the elect of the elect. It will be unveiled to you, when the degrees of these lights become manifest, that God is the highest and furthest light, and, when their realities become unveiled, that He is the real, true light—He alone, without any partner in that.

(2) Regarding the first sense of the word, for the common people, “light” alludes to manifestation. Manifestation is a relative affair, since without doubt a thing may be manifest to one person while remaining non-manifest to another; hence, a thing is relatively manifest and relatively nonmanifest. Its manifestation is unquestionably ascribed to the faculties of perception. The strongest and most obvious of these, in the view of the common people, are the senses, among which is the sense of sight.

(3) In relation to visual sensation, things are of three kinds: First are those which cannot be seen in themselves, such as dark bodies. Second are those which can be seen in themselves but by which other things cannot be seen, such as bright bodies or stars and glowing coals that are not aflame. Third are those which can be seen in themselves and by which other things can be seen, such as the sun, the moon, a lamp, and a flaming fire. “Light” is a name that belongs to this third kind.

(4) Sometimes the name “light” is applied to that which flows forth from these bodies onto the manifest dimensions of dense bodies. Then it is said, “The earth is illuminated,” “The light of the sun has fallen on the earth,” and “The light of the lamp has fallen on the wall and the clothing.” Sometimes the name “light” is applied to these same radiant bodies, since they are also lit up in themselves.

(5) In sum, “light” consists of that which is seen in itself and through which other things are seen, such as the sun. This is its definition and reality in the first sense.

A fine point

(6) The mystery and spirit of light is manifestation to perception. Perception is conditional upon the existence of light and also upon the existence of the seeing eye. For light is that which is manifest and makes manifest; but for the blind, lights are neither manifest nor do they make things manifest. Hence, the seeing spirit and the existence of manifest light are equivalent in that they are inescapable supports for perception. What is more, the seeing spirit is superior to the manifest light, since it perceives and through it perception takes place. As for light, it neither perceives nor does perception take place through it; rather, when it is there, perception takes place. Therefore, it is more appropriate that the name “light” be given to the seeing light than to the seen light.

(7) People apply the name “light” to the light of the seeing eye. They say that the light of the bat’s eyesight is weak, the light of the nearsighted man’s eyesight is weak, the blind man lacks the light of eyesight, and the color black gathers and strengthens the light of eyesight. [They say that] the divine wisdom singled out the color black for the eyelids and made them surround the eye in order to gather the brightness of the eye. As for the color white, it disperses the eye’s brightness and weakens its light to such a degree that persistent looking at radiant whiteness, or at the light of the sun, dazzles and effaces the light of the eye, just as the weak becomes effaced next to the strong.

(8) Thus, you have come to know that the seeing spirit is called light, and why it is called light, and why this name is to be preferred. This is the second sense of the term, the sense followed by the elect.

A fine point

(9) Know that eyesight’s light is branded with many kinds of imperfection: It sees other things while not seeing itself. It does not see what is far away from it. It does not see what is behind a veil. It sees manifest things, but not nonmanifest ones. It sees some of the existent things, but not all of them. It sees the finite things, but not that which is infinite. And it commits many errors in seeing: It sees the large as small, the far as near, the motionless as moving, and the moving as motionless. These seven imperfections are never separate from the outward eye. If there is an eye to be found among the eyes, free of all these imperfections, tell me whether or not it is more worthy of the name “light”!

(10) Know also that the heart of the human being has an eye whose qualities of perfection are precisely this [lack of the seven imperfections]. It is this eye that is sometimes called the rational faculty, sometimes the spirit, and sometimes the human soul. However, put aside these expressions; because when they become many, they make the person of weak insight imagine many meanings. What we mean by this eye is that meaning whereby the rational person is distinguished from suckling infants, animals, and madmen.

Therefore, let us call it the “rational faculty,” in keeping with the technical terms of most people. Therefore, we say:

(11) The rational faculty is more worthy to be named light than the outward eye, because its measure is lifted beyond the seven imperfections, which are: [First,] that the eye cannot see itself, while the rational faculty perceives other things and its own attributes. Since it perceives itself as knowing and powerful, it perceives its knowledge of itself, it perceives its knowledge of its knowledge of itself, it perceives its knowledge of its knowledge of its knowledge of itself, and so on ad infinitum. This is a characteristic that is inconceivable in that which perceives through bodily instruments. And behind this lies a mystery that would take too long to explain.

(12) The second imperfection is that the eye does not see what is far from it and what is extremely close to it, while near and far are equal for the rational faculty. In a glance it ascends to the highest heavens, and with a look it descends down into the confines of the earths. Indeed, when the realities have been ascertained, it will be unveiled that the rational faculty is so pure that the meanings of near and far that are assigned to bodily things cannot revolve in the regions of its holiness. The rational faculty is a sample of the light of God; and a sample does not lack a certain resemblance, though it never climbs to the peak of equality. Perhaps this discussion has moved you to fathom the mystery of the Prophet’s words, “Verily, God created Adam upon His own form.”2 But to enter into this discussion now is inappropriate.

(13) The third imperfection is that the eye does not perceive what lies behind veils, while the rational faculty moves freely around the throne [of God, around His] footstool, [around] that which lies behind the veils of the heavens, and around the higher plenum and the most exalted dominion [of God], In the same way, it moves freely around its own specific world and nearby kingdom—that is, its own body. Or rather, no realities whatsoever are veiled from the rational faculty. As for the veiling undergone by the rational faculty when it does become veiled, this is the rational faculty’s veiling itself by itself due to certain attributes that are associated with it. In a similar way, the eye becomes veiled from itself when the eyelids are closed. You will come to know about this in chapter three of this book.

(14) The fourth imperfection is that the eye perceives the manifest dimension and surface of things, not their nonmanifest dimension. Or rather, [it perceives] their frames and forms, not their realities. But the rational faculty penetrates nonmanifest dimensions and mysteries of things, perceiving their realities and their spirits. It searches out their secondary cause, their deeper cause, their ultimate end, and the wisdom [in their existence]. [It discovers] what a thing was created from, how it was created, why it was created, and how many meanings were involved in its being brought together and compounded. [It finds out] on what level of existence a thing has come to dwell, what its relationship is with its Creator, and what its relationship is with the rest of His creatures. It makes many more discoveries which to explain would take too long, so we will cut this short.

(15) The fifth imperfection is that the eye sees only some existent things, since it fails to see the objects of the rational faculty and [also] many of the objects of sensation. It does not perceive sounds, odors, flavors, heat, cold, and the perceptual faculties—namely, the faculties of hearing, seeing, smelling, and tasting. Nor, moreover, [does it perceive] the inner attributes of the soul, such as joy, happiness, grief, sadness, pain, pleasure, passionate love, appetite, power, desire, knowledge, and so forth. These existent things cannot be enumerated or counted. Hence, the eye has a narrow domain and an abridged channel. It cannot pass beyond the world of colors and shapes, which are the most base of existent things. After all, bodies, at root, are the most base kinds of existent things, and colors and shapes are some of their most base accidents.

(16) All existent things are the domain of the rational faculty, since it perceives those things which we have listed and an even greater number which we have not. Hence, the rational faculty moves freely over all things and passes an indisputable and truthful judgment upon them. Inward mysteries are apparent to it, and hidden meanings are disclosed to it. How can the outward eye vie with it and seek to keep up with it in worthiness for the name “light”?

(17) No, the eye is light in relation to other things, but it is darkness in relation to the rational faculty. Or rather, the eye is one of the rational faculty’s spies. It has been entrusted with the most base of the rational faculty’s storehouses—the storehouse of the world of colors and shapes— in order that the eye may take news of this world up to the rational faculty’s presence. Thereupon, the rational faculty decides about these reports in virtue of what its piercing view and penetrating judgment demand. The five senses are the rational faculty’s spies, and besides these it has spies in the nonmanifest dimension: imagination, fancy, reflection, recollection, and memory. Beyond these spies are servants and soldiers who are subject to the rational faculty in its own world. The rational faculty subjugates them and has free disposal over them just as a king subjugates his vassals, or even more intensely. To explain this would take too long, and I have mentioned this in one of the books of the Ihya cAjaJib al-qalb” [The wonders of the heart].

(18) The sixth imperfection is that the eye does not see what is infinite, since it sees the attributes of bodies, and bodies can only be conceived of as finite. But the rational faculty perceives objects of knowledge, and it is inconceivable that objects of knowledge be finite. Certainly, when the rational faculty observes differentiated knowledge, then what is actually present with it can only be finite. But it has the potential to perceive what is infinite. However, to explain this would take too long. If you desire an example of this, take it from things that are obvious: The rational faculty perceives numbers, and numbers are infinite. Or rather, it perceives the multiples of the numbers two, three, and so on, and no one can conceive of an end to these. It perceives the different types of relationships that exist among numbers, and an end to these is also inconceivable. Finally, it perceives its own knowledge of something, the knowledge of its knowledge of that thing, and its knowledge of its knowledge of its knowledge. Hence, in this single instance the rational faculty’s potential is infinite.

(19) The seventh imperfection is that the eye sees large things as small. Hence, it sees the sun as having the size of a shield and the stars in the form of dinars scattered upon a blue carpet. The rational faculty, however, perceives the stars and the sun as many times larger than the earth. The eye sees the stars as though they were motionless, [sees] shadows as motionless in front of it, and [sees] a boy as motionless during his growth. But the rational faculty perceives that the boy is in motion through his perpetual growth and increase, that the shadow is perpetually moving, and that the stars move many miles at each instant. Thus the Prophet said to Gabriel, “Does the sun move?” He answered, “No—Yes!” The Prophet then said, “How is that?” Gabriel replied, “From the time I said ‘No’ to the time I said ‘Yes,’ it moved a journey of five hundred years.”

(20) Eyesight commits many sorts of errors, while the rational faculty is free of them. Yon may say, ،،We see the people of the rational faculty committing errors in their consideration.” But you should know that these people have imaginings, fancies, and beliefs and that they suppose that the properties of these are the same as those of the rational faculty. Hence, the errors are attributable to these things. We explained all this in the books Mi’yar al-‘ilm [The standard of knowledge] and Mihakk al-nazar [The touchstone of consideration].

(21) As for the rational faculty, once it disengages itself from the coverings of fancy and imagination, it is inconceivable that it can commit an error. On the contrary, it will see things as they are in themselves. However, for the rational faculty to achieve disengagement is extremely difficult. Its disengagement from the pull of these things only becomes perfected after death, when the wrappings are lifted, the mysteries are disclosed, and everyone meets face to face the good or evil that he has sent forward. He witnesses a book that leaves nothing behind, great or small, but it has numbered it” [18:49]. At that time it is said, “Therefore, We have removed from thee thy covering, so thine eyesight today is piercing” [50:221]. This covering is the covering of imagination, fancy, and other things. At this time those deluded by their fancies, their corrupt beliefs, and their unreal imaginations say, Our Lord, we have seen and heard; now return US, that we may do good works, for we have sure faith” [32:121].

(22) You have come to know through this discussion that the eye is more worthy of the name ،،light” than the well-known light. Further, you have come to know that the rational faculty is more worthy of the name ،،light” than the eye. Indeed, there is such a difference between the two that it is correct to say that the rational faculty is more worthy—or, rather, that the rational faculty in truth deserves the name alone.

A fine point

(23) Know that although rational faculties see, the objects that they see are not with them in the same manner. On the contrary, some of [the objects] are with them as if they were actually present, such as self-evident knowledge. For example, the rational faculty knows that a single thing cannot be both eternal and created, or both existent and nonexistent; that a single statement cannot be both true and false; that when a judgment about a thing has been made, the same judgment can be made for similar things; and that when a more specific thing exists, the more general must exist. Thus, if blackness exists, color must exist; and if man exists, animals must exist. But the rational faculty does not see the contrary of this as necessary, since the existence of blackness does not necessarily follow from the existence of color, nor the existence of man from the existence of animals. There are also other self-evident statements pertaining to necessary, possible, and impossible things.

(24) There are other objects of sight which, when submitted to the rational faculty, do not always join with it. Or rather, it must be shaken, and fire must be kindled within it; it must take notice of them by having them called to its attention. This is the case with affairs that pertain to rational consideration. However, nothing other than the speech of wisdom can bring things to its attention; for when the light of wisdom radiates, the rational faculty comes to see in actuality, after having been able to see only potentially.

(25) The greatest wisdom is the speech of God. Among [those things that] He has spoken is the Qur’an specifically. For the eye of the rational faculty, the Qur’an’s verses take the place that is occupied by the sun’s light for the outward eye, since seeing occurs through it. Hence, it is appropriate for the Qur’an to be named “light,” just as the light of the sun is named “light.” The Qur’an is like the light of the sun, while the rational faculty is like the light of the eye. In this way, we should understand the meaning of His words, “Therefore, have faith in God and His messenger and in the light which We have sent down” [64:8] and His words, “A proof has now come to you from your Lord. We have sent it down to you as a clear light” [4:174].

A supplement to this fine point

(26) You have learned from this discussion that the eye is two eyes: outward and inward. The outward eye derives from the world of sensation and visibility, while the inward eye derives from another world—namely, the world of dominion.6 Each of these two eyes has a sun and a light through which sight in these worlds is perfected. One of the two suns is outward, while the other is inward. The outward sun belongs to the visible world; it is the sun perceived by the senses. The other belongs to the world of dominion; it is the Qur’an and the revealed books of God.

(27) When this has been unveiled to you with a complete unveiling, then the first door of the world of dominion will have been opened to you. In this world there are wonders in relation to which the visible world will be disdained. If a person does not travel to this world, then, while incapacity makes him sit in the lowlands of the visible world, he remains a beast deprived of the specific characteristic of humanity. Or rather, he is more astray than a beast, since the beast does not have the good fortune [of being able] to ascend with the wings of flight to this world [of dominion]. That is why God says, “They are like cattle—nay, rather, they are further astray” [7:179].

(28) Know also that the visible world in relation to the world of dominion is like the shell in relation to the kernel, the form and mold in relation to the spirit, darkness in relation to light, and the low in relation to the high. That is why the world of dominion is called the “high world,” the “spiritual world,” and the “luminous world,” while standing opposite to it is the low, the corporeal, and the dark world. And do not suppose that by the “high world” we mean the heavens, since they are “high” and “above” only in respect to the visible and sensible world, and the beasts share in perceiving them.

(29) As for the servant, the door to the world of dominion will not open for him and he will not become “dominional” unless, in relation to him, the earth changes to other than the earth, and the heavens [to other than the heavens]. Then everything that enters into the senses and imagination will become his earth, and this includes the heavens; and whatever stands beyond the senses will be his heaven. This is the first ascent for every traveler who has begun his journey to the proximity of the Lordly Presence.

(30) The human being has been reduced to the lowest of the low. From there he climbs to the highest world. As for the angels, they are part of the world of dominion; they devote themselves to the Presence of the Holy, and from there they oversee the lowest world. It is for this reason that the Prophet said, “Verily, God created the creatures in darkness, and then He poured upon them some of His light.”9 He also said, “God has angels who are better informed of people’s deeds than people themselves.”

(31) When the ascent of the prophets reaches its farthest point, when they look down from there upon low, and when they gaze from top to bottom, they become informed of the hearts of the servants and gaze upon a certain amount of the sciences of the unseen. For when someone is in the world of dominion, he is with God, “and with Him are the keys to the unseen” [6:59]. In other words, from God the secondary causes of existent things descend into the visible world, while the visible world is one of the effects of the world of dominion. The visible world comes forth from the world of dominion just as the shadow comes forth from the thing that throws it, the fruit comes forth from the tree, and the effect comes forth from the secondary cause. The keys to knowledge of effects are found only in their secondary causes. Hence, the visible world is a similitude of the world of dominion—as will be mentioned in the clarification of the niche, the lamp, and the tree. This is because the effect cannot fail to parallel its secondary cause or to have some kind of resemblance with it, whether near or far. But this needs deep investigation. He who gains knowledge of the innermost reality of this discussion will easily have unveiled for himself the realities of the similitudes of the Qur’an.

A fine point that goes back to the reality of light

(32) We say: That which sees itself and others is more worthy of the name “light.” So if it be something that also allows other things to see, while seeing itself and others, then it is [even] more worthy of the name “light” than that which has no effect at all on others. Or rather, it is more appropriate that it should be called a “light-giving lamp,” since it pours forth its light upon other things. This characteristic is found in the holy prophetic spirit, because it is through this spirit that many types of knowledge are poured forth upon creatures. Hence, we understand the meaning of God’s naming Muhammad a “light-giving lamp” 133:461. All the prophets are lamps, and so are the culama’, but the disparity between them is beyond reckoning.

A fine point

(33) If it is proper to call that from which the light of vision comes a “light-giving lamp,” then it is appropriate to allude to that by which the lamp itself is kindled as fire. Hence, these earthly lamps originally become kindled only from the high lights. As for the holy prophetic spirit, “its oil well-nigh would shine, even if no fire touched it,” but it only becomes “light upon light” [24:35] when touched by fire.

(34) It is appropriate that the place from which the earthly spirits are kindled be [called] the high divine spirit that has been described by All and Ibn Abbas—God be pleased with them—both of whom said, “God has an angel who has seventy thousand faces; in every face are seventy thousand tongues, through all of which he glorifies God.” It is this angel who stands before all the other angels, for it is said that the day of resurrection is “the day when the Spirit and the angels stand in ranks” [78:38]. When this Spirit is viewed in respect to the fact that the earthly lamps are kindled from it, then the only similitude that this Spirit can have is “fire.” And one can only become intimate with this fire “on the side of the Mount” [28:29].

A fine point

(35) If the heavenly lights from which the earthly lights become kindled have a hierarchy such that one light kindles another, then the light nearest to the First Source is more worthy of the name “light” because it is highest in level. The way to perceive a similitude of this hierarchy in the visible world is to suppose that moonlight enters through a window of a house, falls upon a mirror attached to a wall, is reflected from the mirror to an opposite wall, and turns from that wall to the earth so as to illuminate it. You know that the light on the earth comes from that on the wall, the light on the wall from that on the mirror, the light on the mirror from that in the moon, and the light in the moon from the light in the sun, since light shines from the sun onto the moon. These four lights are ranked in levels such that some are higher and more perfect than others. Each one has a “known station” and a specific degree which it does not overstep.

(36) Know that it has been unveiled to the possessors of insights that the lights of the dominion are likewise only to be found in a hierarchy, and that the light “brought near”؛ is the one that is closest to the Furthest Light. Hence, it is not unlikely that the level of Israfil is above that of Gabriel; that among the angels is one who is the most near because of the nearness of his degree to the Lordly Presence, which is the source of all lights; that among the angels is the furthest; and that between these two are so many degrees that they cannot be counted. The only thing known about these degrees of light is that there are many of them and that their hierarchy derives from their stations and ranks. They are just as they themselves describe, since they have said, “We are those ranged in ranks; we are they that give glory” [37:165-66].

A fine point

(37) Since you have recognized that lights have a hierarchy, know also that this hierarchy does not continue on to infinity. Rather, it climbs to the First Source, which is light in itself and by itself and to which no light comes from any other. From this light all the lights shine forth, according to the hierarchy. Consider now if the name “light” is more appropriate and worthy for that which is illuminated and borrows its light from another, or for that which is luminous in itself and which bestows light upon everything else. It seems to me that the truth of this is not hidden from you. Thus, it is verified that the name “light” is more appropriate for the Furthest, Highest Light, beyond which there is no light and from which light descends to others.

A reality

(38) Or rather, I say—without trepidation—that the name “light” for things other than the First Light is a sheer metaphor, since everything other than that Light, when viewed in itself, has no light of its own in respect to its own self. On the contrary, its luminosity is borrowed from another, and this borrowed luminosity is not supported by itself, but rather by another. To attribute a borrowed thing to the one who has borrowed it is sheer metaphor. Do you think that someone who borrows clothing, a horse, a blanket, and a saddle, and who rides the horse when the lender lets him do so and [only] to the extent that he allows is truly rich, or [just] metaphorically so? Is the lender rich or the borrower? It is obvious! In himself the borrower is poor, just as he always was. The only one who is rich is the lender, from whom come loans and gifts and to whom things are returned and taken back.

(39) So the Real Light is He in whose hand is “the creation and the command” [7:54] and from whom illumination comes in the first place and by whom it is preserved in the second place. No one is a partner with Him in the reality of this name, nor in being worthy for it, unless He should name him by it and show him kindness by naming him so, like a master who shows kindness to his slave by giving him property and then calling him a master. When the reality is unveiled to the slave, he knows that he himself and his property belong only to his master, who, of course, has no partner whatsoever in any of this.

A reality

(40) Now that you recognize that light goes back to manifestation, to making manifest, and to its various levels, you should know that there is no darkness more intense than the concealment of nonexistence. For something dark is called “dark” because sight cannot reach it, so it does 5 not become an existent thing for the observer, even though it exists in itself. How can that which does not exist for others or for itself not be worthy of being the utmost degree of darkness while it stands opposite to existence, which is light? After all, something that is not manifest in itself does not become manifest to others.

(41) Existence can be classified into the existence that a thing possesses in itself and that which it possesses from another. When a thing has existence from another, its existence is borrowed and has no support in itself. When the thing is viewed in itself and with respect to itself, it is pure nonexistence. It only exists inasmuch as it is ascribed to another. This is not a true existence, just as you came to know in the example of the borrowing of clothing and wealth. Hence the Real Existent is God, just as the Real Light is He.

The Reality of realities

(42) From here the gnostics climb from the lowlands of metaphor to the highlands of reality, and they perfect their ascent. Then they see— witnessing with their own eyes—that there is none in existence save God and that “Everything is perishing except His face” [28:881. [It is] not that each thing is perishing at one time or at other times, but that it is perishing from eternity without beginning to eternity without end. It can only be so conceived since, when the essence of anything other than He is considered in respect of its own essence, it is sheer nonexistence. But when it is viewed in respect of the “face” to which existence flows forth from the First, the Real, then it is seen as existing not in itself but through the face adjacent to its Giver of Existence. Hence, the only existent is the Face of God.

(43) Each thing has two faces: a face toward itself, and a face toward its Lord. Viewed in terms of the face of itself, it is nonexistent; but viewed in terms of the face of God, it exists. Hence, nothing exists but God and His face: “Everything is perishing except His face” from eternity without beginning to eternity without end.

(44) The gnostics do not need the day of resurrection to hear the Fashioner proclaim, “Whose is the Kingdom today? God’s, the One, the Overwhelming” 140:16]. Rather, this proclamation never leaves their hearing. They do not understand the saying “God is most great” to mean that He is greater than other things. God forbid! After all, there is nothing in existence along with Him that He could be greater than. Or rather, nothing other than He possesses the level of “withness”; everything possesses the level of following. Indeed, everything other than God exists only with respect to the face adjacent to Him. The only existent thing is His Face. It is absurd to say that God is greater than His Face. Rather, the meaning of “God is most great” is to say that God is too great for any relation or comparison. He is too great for anyone other than He—whether it be a prophet or an angel—to perceive the innermost meaning of His magnificence. Rather, none knows God with innermost knowledge save God. Or rather, every object of knowledge enters the power and mastery of the gnostic only after a fashion. Otherwise, that would contradict God’s majesty and magnificence. This can be verified, as we mentioned, in the book Al-maqsad al-asna fi sharh macani asma Allah al-husna [The highest goal in the meanings of God’s most beautiful names].

An allusion

(45) The gnostics, after having ascended to the heaven of reality, agree that they see nothing in existence save the One, the Real. Some of them possess this state as a cognitive gnosis. Others, however, attain this through a state of tasting. Plurality is totally banished from them, and they become immersed in sheer singularity. Their rational faculties become so satiated that in this state they are, as it were, stunned. No room remains in them for the remembrance of any other than God, nor the remembrance of themselves. Nothing is with them but God. They become intoxicated with such an intoxication that the ruling authority of their rational faculty is overthrown. Hence, one of them says, “I am the Real!” another, “Glory be to me, how great is my station!” and still another, “There is nothing in my robe but God!”

(46) The speech of lovers in the state of intoxication should be concealed and not spread about. When this intoxication subsides, the ruling authority of the rational faculty—which is God’s balance in His earth— is given back to them. They come to know that what they experienced was not the reality of unification18 but that it was similar to unification. It was like the words of the lover during a state of extreme passionate love:

I am He whom I love, and He whom I love is I!

(47) It is not unlikely that a person could look into a mirror in an unexpected place and not see the mirror at all. He supposes that the form he sees is the mirror’s form and that it is united with the mirror. Likewise, he could see wine in a glass and suppose that the wine is the glass’s color. When the situation becomes familiar to him and his foot becomes firmly established within it, he asks for forgiveness from God and says:

The glass is clear, the wine is clear, the two are similar, the affair confused, As if there is wine and no glass, or glass and no wine.'”
There is a difference between saying “The wine is the cup” and “It is as if the wine is the cup.”

(48) When this state gets the upper hand, it is called “extinction” in relation to the one who possesses it. Or, rather, it is called “extinction from extinction,” since the possessor of the state is extinct from himself and from his own extinction. For he is conscious neither of himself in that state, nor of his own unconsciousness of himself. If he were conscious of his own unconsciousness, then he would [still] be conscious of himself. In relation to the one immersed in it, this state is called “unification,” according to the language of metaphor, or is called “declaring God’s unity,” according to the language of reality. And behind these realities there are also mysteries, but it would take too long to delve into them.

(49) Perhaps you desire to know the manner in which God’s light is ascribed to the heavens and the earth—or, rather, the manner in which God is the light of the heavens and the earth in His own essence. It is not appropriate to keep this knowledge hidden from you, since you already know that God is light, that there is no light other than He, and that He is the totality of lights and the Universal Light. This is because the word “light” is an expression for that through which things are unveiled; in a higher sense, it is that through which and for which things are unveiled; in a still higher sense, it is that through which, for which, and by which things are unveiled. Then, in the true sense, light is that through which, for which, and by which things are unveiled and beyond which there is no light from which this light could be kindled and take replenishment. Rather, it possesses light in itself, from itself, and for itself, not from another. Moreover, you know that only the First Light has these qualities.

(50) In addition, you know that the heavens and the earth are filled with light from the two levels of light: that is, the light ascribed to eyesight and [the light ascribed] to insight; or, in other words, [light ascribed] to the senses and to the rational faculty. As for the light ascribed to eyesight, that [light] is the stars, the sun, and the moon that we see in the heavens, and their rays that are deployed over everything on the earth that we see. Through [this light] the diverse colors become manifest, especially in springtime. This light is also deployed over every situation of the animals, minerals, and all types of existent things. Were it not for these rays, colors would have no manifestation—or, rather, no existence; and all shapes and measures that become manifest to the senses are perceived by the function of colors. The perception of colors is inconceivable without these rays.

(51) As for the suprasensory, rational lights, the higher world is filled with them; they are the substances of the angels. The lower world is also filled with them; they are animal life and human life. Through the low, human light, the proper order of the world of lowness becomes manifest, just as through the angelic light the proper order of the world of highness becomes manifest. This is what God means by His words: “He configured you from the earth and has given you to live therein” [11:61]. He also said, “He will surely make you vicegerents in the earth” (24:551. Again, He said, “And He has appointed you to be vicegerents in the earth” [27:621. Ad He said, “I am setting in the earth a vicegerent” [2:30].

(52) Once you have come to know this, you will know that the world in its entirety is filled with both manifest, visual lights and nonmanifest, rational lights. When you will know the following: The low lights flow forth from one another just as light flows forth from a lamp. The lamp is the holy prophetic spirit. The holy prophetic spirits are kindled from the high spirits, just as a lamp is kindled from a light. Some of the high things kindle each other, and their hierarchy is a hierarchy of stations. Then all of them climb to the Light of lights, their Origin, their First Source. This is God alone, who has no partner. All other lights are borrowed. The only true light is His. Everything is His light—or, rather, He is everything. Or, rather, nothing possesses a “heness” other than He, except in a metaphorical sense. Therefore, there is no light except His light.

(53) Other lights are lights derived from the light that is adjacent to Him, not from His own Essence. Thus, the face of every possessor of a face is toward Him and turned in His direction. “Whithersoever you turn, there is the face of God” [2:115]. Hence, there is no god but He. For “god” is an expression for that toward which a face turns through worship and becoming godlike. Here I mean the faces of the hearts, since they are lights. Indeed, just as there is no god but He, so also there is no he but He, because “he” is an expression for whatever may be pointed to, and there is no pointing to anything but Him. Or, rather, whenever you point to something, in reality you are pointing to Him. If you do not know this, that is because you are heedless of “the Reality of realities” that we mentioned.

(54) One does not point to the light of the sun but, rather, to the sun. In the obvious sense of this example, everything in existence is related to God just as light is related to the sun. Therefore, “There is no god but God” is the declaration of Gods unity of the common people, while “There is no he but He” is the declaration of God’s unity of the elect, since this declaration of God’s unity is more complete, more specific, more comprehensive, more worthy, and more precise. It is more able to make its possessor enter into sheer singularity and utter oneness.

(55) The final end of the creatures’ ascent is the kingdom of singularity. Beyond it, there is no place to climb. Climbing is inconceivable without plurality, since climbing is a sort of relation that demands something away from which one climbs and something toward which one climbs. But when plurality disappears, oneness is actualized, relationships are nullified, and allusions are swept away. There remains neither high nor low, descending nor ascending. Climbing is impossible, so ascent is impossible. Hence, there is no highness beyond the highest, no plurality alongside oneness, and no ascent when plurality is negated. If there is a change of state, it is through descent to the heaven of this world2!—that is, through viewing the low from the high, since the highest, though it has a lower, does not have a higher.

(56) This is the ultimate of goals and the final end of everything searched for. He who knows it knows it, and he who denies it is ignorant of it. It belongs to the “kind of knowledge which is like the guise of the hidden; none knows it except those who know God. When they speak of it, none denies it except those who are arrogantly deluded about God.”

(57) It is not unlikely that the culama’ will say that “the descent to the heaven of this world” is the descent of an angel, for the culama’ come up with even more unlikely ideas. For example, one of them says that the person who is drowned in singularity also has a descent to the heaven of this world—namely, his descent to employ his senses or move his limbs. This is alluded to in God’s words: “I become the hearing by which he hears, the seeing by which he sees, and the tongue by which he speaks.” When He is his hearing, his sight, and his tongue, then He alone hears, sees, and speaks. This is alluded to in His words: “I was sick and you did not visit me,” and so on to the end of the hadith. Hence, the movements of this person who has realized God’s unity come from the heaven of this world. His sensations, like hearing and seeing, come from a higher heaven, and his rational faculty is above that. He climbs from the heaven of the rational faculty to the utmost degree of the ascent of the creatures. The kingdom of singularity completes the seven levels. Then he sits upon the throne of oneness and from it governs the affair of the levels of his heavens.

(58) It may happen that an observer considering this person will apply the words, “God created Adam upon the form of the All-Merciful,” unless he considers carefully and comes to know that this saying has an interpretation, like the words “I am the Real!” and “Glory be to Me!” Or ؤ rather, it is like God’s words, to Moses, “I was sick and you did not visit Me,” and His words, “I am his hearing, his seeing, and his tongue.” I think I will hold back from clarification, because I see that you are incapable of bearing anything greater than this.

Some encouragement

(59) Perhaps your aspiration does not rise high enough for these words, but rather falls short below their summit. So take for yourself words that are nearer to your understanding and more suitable to your weakness.

(60) Know that you can come to know the meaning of the fact that God is the light of the heavens and the earth in relation to manifest, visual light. For example, when you see the lights and greenness of springtime in the brightness of day, you do not doubt that you see colors. But you may suppose that you do not see anything along with colors, since you say, “I see nothing with greenness other than greenness.” A group of people have insisted on this, since they suppose that light has no meaning and that there is nothing along with colors except colors.

Hence, they deny the existence of light, even though it is the most manifest of things. How could it not be? For through it things become manifest. It is light which is seen in itself and through which other things are seen, as was said earlier.

(61) When the sun sets, when lamps are put away, and when shadows fall, the deniers perceive a self-evident distinction between the locus of the shadow and the place of brightness. Hence, they confess that light is a meaning beyond colors that is perceived along with colors. It is as if the intensity of light’s disclosure prevents it from being perceived and the intensity of its manifestation keeps it hidden. Manifestation may be the cause of hiddenness. When a thing passes its own limit, it reverts to its opposite.

(62) Now that you have recognized this, you should know that the masters of insight never see a thing without seeing God along with it. One of them might add to this and say, “I never see a thing without see- ing God before it.” This is because one of them may see things through God, while another may see the things and see Him through the things. Allusion to the first is made by His words, “Suffices it not as to thy Lord, that He is witness over everything?” [41:53]. Allusion to the second is made with His words, “We will show them Our signs in the horizons” [41:53]. The first is a possessor of witnessing, while the second is a pos- sessor of conclusions that he draws about Him. The first is the degree of the righteous, while the second is the degree of those firmly rooted in knowledge. There is nothing after these two except the degree of those who are heedless and veiled.

(63) Now that you have recognized this, you should know that just as everything becomes manifest to eyesight through outward light, so also everything becomes manifest to inward insight through God. God is with everything and not separate from it. Then He makes everything manifest. In the same way, light is with all things, and through it they become manifest. But here a difference remains: It is conceivable that outward light may disappear through the setting of the sun. It becomes veiled so that shadow appears. As for the divine light through which every- thing becomes manifest, its disappearance is inconceivable. Or, rather, it is impossible for it to change, so it remains perpetually with the things.

(64) Thus, the way of drawing conclusions about God through separation is cut off. If we suppose that God’s light were to disappear, then the heavens and the earth would be destroyed. Because of this separation, something would be perceived that would force one to recognize that it makes things manifest. But since all things are exactly the same in testifying to the oneness of their Creator, differences disappear and the way becomes hidden.

(65) The obvious way to reach knowledge of things is through opposites. But when something neither changes nor has opposites, all states are alike in giving witness to it. Hence, it is not unreasonable that Gods light be hidden, that its hiddenness derive from the intensity of its disclosure, and that heedlessness of it stems from the radiance of its brightness. So glory be to Him who is hidden from creatures through the intensity of His manifestation and veiled from them because of the radiance of His light!

(66) It may be that some people will fall short of understanding the innermost meaning of these words. Hence, they will understand our words, “God is with everything, just as light is with the things,” to mean that He is in each place—high exalted and holy is He from being ascribed to place! Probably the best way not to stir up such imaginings is to say that He is before everything, that He is above everything, and that He makes everything manifest. Yet, in the knowledge of those who pos- sess insight, that which makes manifest cannot be separate from that which is made manifest. This is what we mean by our saying that “He is with everything.” Moreover, it is not hidden from you that the manifester is above and before everything made manifest, although it is with every- thing in a certain respect. However, [the manifester] is with [everything] in one respect and before it in another respect, so you should not sup- pose that this is a contradiction. Take an example from sensory objects, which lie at your level of knowledge: Consider how the movement of a hand is both with the movement of its shadow and before it. He whose breast cannot embrace knowledge of this should abandon this type of science. There are men for every science, and “the way is eased for each person to that for which he was created.”