all darkness, for He Himself does not dwell within created beings. This consequence applies only to the Jahmiyyah, who say that He is everywhere, as reported from them by the imams, including Imam Ahmad and others. As for Ahl al-Sunnah, who say that He is above the Throne, this consequence does not follow from their position.

His statement in the third argument is: “If He were light in the sense of radiance, that radiance would necessarily dispense with the need for the light of the sun and moon.”

The reply is that this would follow only if He Himself, or His own light, were manifest to created beings; it would then dispense with the need for these lights. But if these lights arise from His light, which is veiled from His servants, that consequence does not follow.

His fourth argument is: “He, exalted be He, removed this misconception by saying, ‘The example of His light’ [al-Nūr 35]. He ascribed light to Himself, yet ascribing a thing to itself is impossible.”

The reply is that He is light and He has light. The term “light” may refer to something that subsists in itself, as when He called the moon light. It may also refer to an attribute subsisting in something else, as when one speaks of the light of the sun and moon. Both the Book and the Sunnah indicate that He is light, that He has light, and that His veil is