then every contingent existent would be more perfect than this which they claim is the Necessary Existent. For universal existence is shared by it and them; it is distinguished from them only by an absence, whereas they are distinguished from it by something existent. Thus, what distinguishes them from it is more perfect than what distinguishes it from them, since existence is more perfect than nonexistence.

If, however, it is said that it is existence without qualification, then this is universal and natural existence, applicable to every existent. This is universal only in the mind; in external reality, it exists only as something particular.

Some people say that this universal is a part of particular existents. If the first view is correct, it follows either that the Necessary Existent does not exist in external reality, or that the Necessary Existent and the contingent existent are one and the same entity, as some proponents of the oneness of existence maintain. If the second view is correct, it follows that its existence is a part of every existent; the Necessary Existent would thus be a part of the existence of contingent things.

Sound reason plainly recognizes that a part of something cannot be the creator of that thing in its entirety. Indeed, it cannot even create itself, let alone create that of which it is a part, since the whole is greater than the part. If it cannot create the part, its inability to create the whole is all the more evident.

Thus, they have gained no benefit from sound logic in knowing Allah, while false logic has led them into the utmost falsehood and ignorance concerning Allah.

“Whoever Allah does not grant light has no light.”

And “Allah is the Protector of