In our faith, we have been blessed with knowledge of the ninety-nine Names of Allah, known as the Most Beautiful Names. These Names are revealed in the Qur'ān and the Sunnah. Beyond these, God possesses Names known to some of His creation and others known only to Him, unrevealed to creation.

Among these Most Beautiful Names of Allah is the Name The Light (al-Nūr), a Name of Attribute highlighted in the Qur'ānic verse:

"Allah is the Light of the heavens and the earth." (24:35)

This signifies that the heavens and the earth derive their existence from the Light of God, and this Light originates solely from Him.

To guide our understanding, God provides an exemplification for His Light in the Qur'ān, stating:

"The exemplification of His light is like a niche within which is a lamp, the lamp is within a glass, the glass is as if it were a pearly star, lit from a blessed olive tree, neither of the east nor of the west…" (24:35)

This passage emphasizes that the light being described is not that of any ordinary object but the example of the Light of the Creator Himself—specifically, the Light of His Attributes.

God offers this detailed imagery to prevent the intellect and personal desires from following their whims and fabricating an erroneous description. He ensures that our comprehension remains grounded in the Qur'ānic revelation. He meticulously describes the niche, the lamp, the glass, the pearly star, and even the unique, singular tree that fuels these four exemplifications (amthilah)—a tree neither of the east nor of the west, whose oil is so pure that it almost glows without the need for fire:

"Its oil would almost glow even if untouched by fire." (24:35)

As if it lights itself by the command of God.

Having established the description and the source of this Light, a crucial question arises:

Is this Light the ultimate objective in a human being's life? Or does another goal exist beyond it?

To answer this question, we must recognize the duality inherent within the single Light of Allah. While it is one, it manifests in two distinct facets.

The first facet is represented by the exemplification of His Light, as depicted in the Qur'ānic verse. This facet is characterized by tangible examples and descriptions that are within human comprehension—the niche, the lamp, the glass, the pearly star, and the blessed tree.

The second facet transcends human understanding, residing in the realm of absolute non-delimitation. This aspect remains a secret, beyond our capacity to grasp or articulate, except to acknowledge that Allah is Light.

Although we cannot directly perceive the Light of absolute non-delimitation, we can witness its manifestation through the exemplification of His Light. These tangible descriptions, representing the facet of immanence and similitude (tashbīh), serve as a bridge to understanding the concealed, absolute nature of God. These delimited expressions point toward the indescribable, granting us glimpses into the reality as revealed by the Creator Himself.

Therefore, the Light of exemplification (nūr al-mithāl), as described in the Qur'ānic verse, is not the ultimate goal. Within the Karkariyya, the disciple embarks on the spiritual journey by witnessing the Light of God through the gateway of these exemplifications from the very beginning, from the moment they take the hand of the Shaykh. This initial experience of the Light serves as a foundation and vehicle for their later spiritual growth and progression.

Under the guidance of their Shaykh, the disciple engages in spiritual striving (mujāhada), immersing themselves in the prescribed foundations of the path and the teachings of the Shaykh. Through this discipline, they penetrate the fourfold examples—the niche, the lamp, the glass, and the pearly star—presented in the Qur'ānic verse. This practice should not be perceived as foreign or unusual, especially for a Muslim, as it is firmly rooted in the word of God. Whoever denies this is disconnected from the tradition, and it is as if they are rejecting the words of God, not mine.

The disciple embraces, witnesses, and dives into these fourfold examples—revealed in scripture—until their heart resonates with them and uncovers their hidden code, thus attaining true understanding. Through this immersion in the luminous exemplifications, the disciple is guided toward the Light of absolute non-delimitation (nūr al-tanzīh). They begin to perceive the truth (al-ḥaqīqa) through the Light of God, unveiling the secrets concealed within.

Thus, the journey begins with the tangible exemplification of His Light and culminates in disclosure, realization, and understanding of the secret of His Light, exalted be He.

What is often referred to as the "Secret of the Light" is a station that transcends the initial experience of Light. The luminous exemplifications, while crucial, serve as a means to an end, not the ultimate destination. The true goal lies in annihilation in God (fanāʾ fi-llāh) and the attainment of knowledge (maʿrifa).

No one can claim to have achieved annihilation in God without first witnessing the Light of God. This vision provides the necessary foundation for understanding and experiencing God's Attributes, forming the basis for true spiritual knowledge—for it is the vehicle of disclosure.

To further clarify the importance of luminous unveiling in the process of actualization and realization of knowledge (maʿrifa), it is essential to distinguish between the three stations of the Islamic religion (dīn): the station of iḥsān (spiritual excellence), the station of īmān (faith), and the station of Islām.

Islām encompasses the outward practices of faith, such as the declaration of faith, prayer, charity, fasting, and pilgrimage. These acts constitute the physical and observable aspects of worship—the exoteric aspect.

The station of īmān (faith) focuses on inward actions, centered around belief in the unseen, with its six pillars: belief in God, His angels, His books, His messengers, the Last Day, and His decree.

The station of iḥsān, however, goes beyond outward actions and inward beliefs. It is defined by the profound statement: "To worship Allāh as if you see Him." The crucial element here is the conjunction "as if", represented by the Arabic letter kāf, indicating similitude (tashbīh). To attain this state of iḥsān, witnessing (mushāhada) becomes necessary, for it is the station of unveiling (kashf).

What must one witness to embark upon this station? They must witness the "as if" of the Absolute non-delimited Light of God—the exemplification of the nūr of Allah as described in the Verse of Light:

"The exemplification of His light is like a niche within which is a lamp…" (24:35)

This process of worship, accompanied by luminous unveilings, fosters a direct and intimate knowledge of the Divine, established through a tangible sign manifesting God's Presence.

Examining previous revelations reveals the consistent recourse to similitude and immanence (tashbīh) in understanding the Creator.

Prophet Moses (ʿalayhi as-salām), who conversed directly with God, desired to see Him:

"My Lord, show Yourself to me that I may look upon You." (7:143)

God, in His wisdom, directed Moses to look at the mountain, a place of deep emotional and spiritual significance to him. When God manifested His Presence upon the mountain, it crumbled, and Moses fell unconscious, overcome by the power of the unveiling. This event illustrates the "as if", where the Light of God was witnessed through its manifestation upon the mountain.

Similarly, Prophet Abraham (ʿalayhi as-salām) sought knowledge of God. In his seclusion, he witnessed different manifestations of Light in the form of the star, the moon, and the sun, each time proclaiming:

"This is my Lord!" (6:76-78)

What does this story convey to us? It demonstrates the primordiality of the "as if" of similitude (tashbīh), experienced here through luminous unveilings, in the path of realization and in understanding Lordship (Rubūbiyya). These stages, each marked by a defining visual experience, highlight the importance of witnessing, observing, and perceiving tangible signs and disclosures from the spiritual realm in the quest for knowledge of God.

At this point, one echoes the words of Abraham—peace be upon him:

"I have turned my face to Him Who brought out the heavens and the earth from nothingness…" (6:79)

Or the plea of Moses (ʿalayhi as-salām) seeking forgiveness for his previous station before the unveiling—a forgiveness sought not for a sin, but for the limitations of earlier realizations. This is because the journey to true knowledge often requires shedding prior delimited beliefs through actualized disclosures, leading to a more profound and intimate understanding of the Divine.

Therefore, to summarize: the path to encountering and knowing God begins with witnessing the Light of God, progresses through observing its luminous exemplifications, and ultimately leads to the profound secret: God is Light.

My words are rooted in spiritual experience and tangible observation, not mere theory or intellectual deduction. These realizations must come through practice, culminating in the unveiling of spiritual truths. It is this experiential foundation that forms the basis of understanding within the Sufi path.

Within our path, the ability to witness the Light of God is widely acknowledged and experienced. It is a cornerstone of our practice, and denying its existence reflects a fundamental misunderstanding of our way. The overwhelming consensus among those who have followed this path affirms the reality of witnessing the Light of God. This has thus become an established reality, not open to debate.

Even so, it is important to reiterate that the Light of God, while a crucial initial goal, is not the ultimate destination in our path—nor in traditional Sufism generally. For beginners, seeking this Light and making it their goal is essential, as it serves as a guiding beacon toward discovering the Truth about God, oneself, and existence. That is, it illuminates the path toward the true objective: knowing God, the Light of the heavens and the earth.

Thus, the ultimate goal of the human being is to realize the secret of God—to attain true knowledge found within (maʿrifa). The means to achieve this is through direct access to the Light of God described in the Verse of Light—an access made possible under the supervision of an authentic spiritual teacher. This Light serves as a bridge, unveiling to the seeker knowledge beyond the limits of intellect and conventional senses, leading to the annihilation of the lower self in God and the realization of the true human connection to the Lord.

The role of the spiritual teacher—the Shaykh—is to guide the disciple on how to witness, interact with, and understand these luminous disclosures. The Shaykh teaches how to integrate the Light of God into daily life, facilitating the disciple's spiritual evolution. This is the essence of the spiritual path: to see by His Light, to walk in His Light, and to be transformed by His Light.

O Allah, the Light of the heavens and the earth, unveil our hearts to the radiance of Your presence, and let us walk the path of truth illuminated by Your guidance. Grant us sincerity in seeking You, steadfastness in witnessing Your Light, and completion in the knowledge of Your secret, until we are fully immersed in Your embrace.