knowledge of Him would be a promoter of falsehood and a claimant of vanity. Furthermore, the ignorance of those who are ignorant of it and do not know it with its true knowledge does not increase its measure, nor elevate its status, nor raise its rank.’
The King said: ‘The scholar is elevated by the strength of his knowledge and the breadth of his understanding, while the rank of the ignorant falls by his ignorance and lack of knowledge. As for the jewel, it remains in its state and perfection; the lack of knowledge of the one ignorant of it does not change it, as the essence is self-subsistent, unchanging, and non-transitory. It does not exist in one state and then is found in another, for that would allow for increase, decrease, change, and cessation.’
My Master said: ‘Why then, O King, did you deny that the light manifest from this jewel is the ultimate limit of what you can reach and know? And the goal of what you seek, point to, and intend? Since there is no way to know the jewel as it truly is, nor any path to perceive it and know its "how-ness" (kayfiyyah) or its "what-ness" (māhiyyah).’
The King said: ‘It is neither denied nor impossible that the matter be as you have mentioned and explained. But tell me, is there between the jewel and its light a distinction by which the light is distinguished from the jewel?’ My Master said: ‘Distinction only exists between two different types and two distinct forms. As for the light when it is manifest from an illuminator, it is not permissible. Speech on such a Meaning (Ma‘nā) expands, but as for what we are discussing, language becomes narrow for us, our thoughts are restricted, our understandings cannot contain it, and our intellects cannot reach a distinction between the light and the jewel. The most we find in this Meaning (Ma‘nā) is to say that the light is from the jewel, and we do not say that the jewel is from the light. The jewel is the source of the light, its foundation, its cause, and its path.’
The King said: ‘The point of your indication is becoming clear to me, and your intent in what you intended is apparent.’ My Master said: ‘If you wish to know my intent in my indication and be alerted by way of