and nothing in the wording “seventy veils of light” indicates that the agent is more perfect than its effect, or that what is higher is more perfect than what is lower.

The twenty-ninth point: In his view, these created things are not called a veil, since bodies do not veil Allah; rather, they are signs and indications of the Lord.

The thirtieth point: Removing the veil means its disappearance and lifting. The meaning would therefore be: “Were these created things removed”—that is, lifted away and made to cease to exist. Yet their removal would clearly serve no purpose in his view, for Allah, Mighty and Majestic, would not be seen if they were removed, nor would knowledge of Him increase. Rather, His signs would diminish, so knowledge of Him is more perfect and complete with them in existence.

The thirty-first point: His statement, “The perfection of what is lower is like nonexistence in relation to what is higher,” has no basis in reality. Something’s being below another, however far below it may be, does not make it equivalent to something nonexistent. Rather, it has its share of existence. It is well known that Allah, Mighty and Majestic, has honored the children of Adam with various honors that preclude their resembling nonexistent things.

The thirty-second point: What is said is that man is utterly incapable of comprehending his Lord or encompassing Him in knowledge. This is true. Yet the statement,

“Were He to remove them, the radiance of His Face would burn up everything His sight reaches,”

does not indicate