The Philosophy of the Teachings of Islam — Page 194
188 apparently, in this case the mind does not travel from one type of knowledge to another as it does on the observation of smoke to the inference of fire, and yet here also there is a very fine type of transference, which is that God has invested everything with a particular quality which cannot be described in words, but towards which one's mind is directed immediately upon observing that thing or contemplating it. That quality is inherent in everything as smoke is inherent in fire. For instance, when we contemplate the Being of God Almighty and consider what it should be, whether God should be born like us and should suffer and die like us, instantly thereat our heart is tormented and our conscience trembles and indignantly rejects any such idea and cries out that the God, upon Whose powers all our hopes are centred, must be free from all defects and must be Holy and Perfect and Powerful. The moment we think of God, we perceive a perfect relationship between God and Unity, even exceeding that which subsists between fire and smoke. Therefore, the knowledge that we gain through conscience is knowledge at the stage of certainty through inference. But there is another stage about it which is called knowledge through certainty of sight. That is a degree of knowledge when there is no intermediary between us and that of which we have gained knowledge. For