Further, there is another side of al-Ghazzali’s attitude toward the physical universe that deserves attention, but which is very difficult to grasp or express. Perhaps it may be stated thus: Existence has three modes; there is existence in the _alam al-mulk_, in the _alam al-jabarut_, and in the _alam al-malakut_. The first is this world of ours which is apparent to the senses; it exists by the power (_qudra_) of God, one part proceeding from another in constant change. The _alam al-malakut_ exists by God’s eternal decree, without development, remaining in one state without addition or diminution. The _alam al-jabarut_ comes between these two; it seems externally to belong to the first, but in respect of the power of God which is from all eternity (_al-qudra al-azaliya_) it is included in the second. The soul (_nafs_) belongs to the _alam al-malakut_, is taken from it and returns to it. In sleep and in ecstasy, even in this world, it can come into contact with the world from which it is derived. This is what happens in dreams—“sleep is the brother of death,” says al-Ghazzali; and thus, too, the saints and the prophets attain divine knowledge. Some angels belong to the world of _malakut_; some to that of _jabarut_, apparently those who have shown themselves here as messengers of God. The things in the heavens, the preserved tablet, the pen, the balance, etc., belong to the world of _malakut_. On the one hand, these are not sensible, corporeal things, and, on the other, these terms for them are not metaphors. Thus al-Ghazzali avoids the difficulty of Muslim eschatology with its bizarre concreteness. He rejects the right to allegorize—these things are real, actual; but he relegates them to this world of _malakut_. Again, the Qur’an, Islam, and Friday (the day of public worship) are personalities in the world of _malakut_ and _jabarut_. So, too, the world of _mulk_ must appear as a personality at the bar of these other worlds at the last day. It will come as an ugly old woman, but Friday as a beautiful young bride. This personal Qur’an belongs to the world of _jabarut_, but Islam to that of _malakut_.