We have already shown that what is non-existent is nevertheless counted as a “thing” in knowledge and in the mind, though not in the external world; therefore there is no real difference between being established (thubūt) and existing (wujūd). The difference lies only between mental existence and concrete, external existence: what is present in knowledge is not the objectively existing reality itself, but rather the act of knowing that inheres in the knower.

By the same token, the states in which entities resemble or differ from one another have a presence only in the intellect; in the world outside there are merely the actual things themselves together with their specific, inherent attributes, and through those attributes they become alike or distinct.

These compressed statements are meant simply to call attention to brief yet comprehensive principles. Whoever understands them will appreciate their benefit; for him the door of guidance opens and the possibility of shutting the door of misguidance becomes clear. A fuller exposition and commentary belong to another setting, for every station has its own discourse.

The point here is that to rely on this sort of proof in order to negate something of the Lord and declare Him transcendent of it—as many writers do—is, on reflection, a mistake; it is one of the invalid ways of negation.