If this is what He says of those who claim to be His sons and His beloved, then what would He say of those who claim to be the lashes of His eyelid? Exalted is Allah, far above what the wrongdoers say.
The second point: This misguided shaykh—who uttered these words of disbelief and misguidance—contradicted the end of his statement with its beginning. The word ‘ayn can mean the thing itself, the organ of sight, or various other things. When he uses the expression “the thing itself,” ‘ayn means the thing itself—that is, it is distinguished in itself from other things. But when he says, “The world in its entirety is the dark center of Allah’s eye, which never sleeps,” ‘ayn here means the organ of sight.
Then, at the end of his statement, he says, “By Allah’s ‘ayn we mean that in which Allah becomes distinct.” Here, ‘ayn means the thing itself, and this ‘ayn has neither a dark center nor eyelids. This is like someone saying, “The ‘ayn (spring) gushed forth and overflowed; we drank from it and bathed. I weighed it on the scales and found it to weigh ten mithqāls, and its gold was pure.” The reason for this is that he frequently manipulated words without regard to their meanings.
The third point: His statement is contradictory in another respect. If the world is the dark center of the eye, then Allah’s other organs, besides the eye, would have to remain. Yet when he says at the end of his statement, “Allah is the light of the eye,” Allah would be part of the eye, or an attribute of it. Thus, at the beginning of his statement, he made the world a part of Allah, while at its end he made Allah a part of the world. Both statements constitute disbelief. Indeed, this is greater than the disbelief of those whom Allah mentions in His words:
“Yet they have made some of His servants a part of Him. Indeed, man is clearly ungrateful.”
“Or has He taken daughters from what He creates