were perishable, it would then follow that whatever is out there is neither perishable nor brought into being [21b]. This point (1) is made clear by what I have been saying, for since (2) within our experience there is nothing except this perceptible existent or sheer non-existence (3), and since it is self-evident (4) that anything described as “existent” is ascribed to existence—(5) that is, we say that it exists, meaning that it is in existence, for it is impossible to say that something “exists in non-existence”—then, if there is here an existent that is the most noble of all existents, it must necessarily be referred, from among the perceptible beings, to the noblest part (6), namely the heavens. Because of the loftiness of this part (7) the Exalted said: “Surely the creation of the heavens and the earth is greater than the creation of mankind, yet most people do not know” (Q 40:57). All of this becomes perfectly evident to the scholars firmly grounded in knowledge.

From this it has become clear to you (8) that affirming a direction is obligatory both by revelation and by reason; that it is what the Sacred Law has taught and is built upon; that negating this principle amounts to nullifying the revealed religions (9); and that the reason for the difficulty in explaining (10) this meaning while denying corporeality (11) is that it is not