Next he sets out a philosophical creed that appears to be taken from Ibn Sīnā (Avicenna) and those of his school. He then points to his own hidden belief—which he later voices openly in Fuṣūṣ al-Ḥikam—namely, the doctrine of the oneness of being (waḥdat al-wujūd). He remarks, “As for the creed of the distilled elite, it will appear scattered throughout the book.” For this reason men such as Ibn Sabʿīn and others like him turn the religion of Islam on its head: in their view, the most perfect human being is the one who proclaims that unity, and once he attains it, it matters little to them whether he remains a Jew or a Christian. Indeed, Ibn Sabʿīn, Ibn Hūd, al-Tilimsānī, and others subscribed to this notion.