reality not like that, but is instead described by negations that yield nothing but ignorance, bewilderment, and error. The furthest they reach is to affirm an absolute existence that has no reality except in the mind, not in the external world.

This is the ultimate conclusion of these philosophers and those Sufis who follow their path: the adherents of oneness, indwelling, and union, and the various other proponents of heresy who resemble them. The root of their error is that they have not affirmed that the Lord exists separately from created things and distinctly from them. Rather, they believe this to be impossible, because it would entail occupying space and being in a direction—things they consider impossible.

He said:
“Furthermore, since Allah, blessed and exalted is He, is the cause of existing things and the cause of our perception of them, and since light has this same relation to colours—I mean that it is the cause of their actual existence and the cause of our seeing them—Allah has rightly called Himself Light. When He is said to be Light, no doubt arises concerning the vision of Him reported as occurring in the Hereafter.”

I say:
This man has followed the approach of the author of Mishkāt al-anwār (The Niche of Lights), for that book is founded upon the principles of these philosophers. This Ibn Rushd praises