so setting concerns the state of the person who knows them; it confers on them neither imperfection nor perfection, and in this respect there is no difference between them and anything else.

Moreover, according to them, there are ten intellects and nine souls, corresponding to the number of celestial spheres. Had only the moon and the sun been mentioned, their specious argument would have been stronger, for they say: “The moon’s light is derived from the sun’s light, just as the soul is generated from the intellect”—despite the fallacy this would involve, had they advanced it. But since one of the stars is also mentioned, this claim of theirs is among the most patently false statements of the Qarmatian esotericists: it lacks the resemblance and correspondence that would make such an intended meaning linguistically admissible.

A lengthy discussion could be devoted to exposing the falsity of this, but this is not the place for it.

Were it not that this and similar views are among the causes of error for many who embark on learning and worship—for the author of The Niche of Lights based his discussion entirely on the principles of these heretics, and treated the knowledge that flows into souls as being of the same kind as his discussion based on the principles of these heretics, and treated the knowledge that flows into souls as being of the same kind as Allah’s address, Mighty and Majestic, to the Prophet Moses son of Imran, may Allah bless him and grant him peace, as the Qarmatian esotericists and similar philosophizers maintain; and he made the removal of the two sandals, which Moses, may Allah’s blessings and peace be upon him, was commanded to undertake, a symbol of abandoning this world