Beyond this, however, there are only two possibilities: either his soul and his very self move, or they do not. If they move, their movement is either towards Allah Himself or towards something else. If it is towards Allah Himself, there remains the question of Allah’s drawing near to him, His approach, and His coming and arrival—whether in recompense for the servant’s drawing near or on His own initiative, as in His descent to the lowest heaven.

The first position is that of the “philosophers,” who say that the soul is neither inside the body nor outside it, and that it cannot be described as either moving or at rest. Some who profess adherence to Islam have followed them in this.

According to these people, the servant’s drawing near consists in removing deficiencies and faults from his soul and perfecting it with good and noble qualities, until it becomes akin to the Lord, resembling Him in its qualities. They say, “Philosophy is to resemble the Deity as far as one is able.” As for the soul’s movement, they regard it as impossible.

They say the same concerning the angels’ nearness. What they affirm concerning purifying the soul of faults and perfecting it with virtues is true in itself; their error lies in denying anything beyond that. They do, however, acknowledge the movement of the servant’s body towards places where the Lord’s effects are manifest, such as mosques, the heavens, and those who know Him.

According to these people, the Prophet’s ascension, may Allah bless him and grant him peace, was nothing more than the realities of the universe being unveiled to him. This is how Ibn Sīnā interpreted it, as did his followers, such as ‘Ayn al-Qudāt (1) (*) and Ibn al-Khatīb in “al-Matālib al-‘Āliyah.”