““And it is said that each one of the numerous “stations” on the mystic path has a light of its own, and the mystic’s banner (liwâ) itself consists of light Sufis were only too willing to describe every desirable phenomenon as “light.” We thus find references to the light of obedience to God (tâ- ah), the light of wisdom, which is a commonly employed phrase, the light of understanding ( fahm), of tawhîd, of the realities of faith, of sincere devotion (ikhlâs) and truthfulness (sidq), of God’s holiness and mercy, and so on. For al-Hakîm at-Tirmidhî, every word directed toward the Deity has a light. The lights of intellect, nearness to God, majesty or God’s face are, understandably, different in intensity. There is a light of tawhîd, a light of îmân, and so forth. By “the light” of insight, knowledge is meant. “The lights of knowledge shine for the gnostic (- ârif ), so that he is enabled to see the miracles of the supernatural." Playfully, an unnamed scholar used to tell the inner circle of his followers when he was alone with them and wanted to discuss “the science of the duties of the heart,” to bring in “the inner light” (an-nûr al-bâtin). Later, in the knowledge-centered mysticism of the school of Ibn Arabî, it was only natural to speak, as did Sadr-ad-dîn al-Qônawî, of knowledge (that is, the true knowledge of the mystic and of God) as “light,” as “the essence (- ayn) of light,” as “pure light,” as “the light of divine being,” as “the uncovering light.” Outward knowledge constituted “the form of light,” while inner knowledge constituted “the idea of light.””
