his statement: “If the higher and lower realms were removed, the light of Allah would spread out so that nothing would appear within it.”

He should therefore be asked:

“If the higher and lower realms were removed, what would you mean by its spreading out? Would you mean its dispersal and cessation of existence, as the eye’s light disperses when the eyelids are absent? Or would you mean that something existent spreads out? What, then, would spread out? Would it be Allah Himself, or one of His attributes? Over what would it spread? And what would appear—or not appear—within it?”

If you mean the former, this is what the opening of your statement entails, for you said:

“We said that the higher and lower realms are the eyelids of Allah’s eye only because they preserve the manifestation of the light. If a person’s eyelids were cut off, the light of his eye would disperse and spread out so that he could see nothing at all. Likewise, if the higher and lower realms were removed, the light of Allah would spread out so that nothing whatsoever would appear within it.”

You also said:

“Allah is the light of the eye, the Supreme Spirit is its white part, and the Universal Soul is its black part.”

It is clear that, according to your account, the existence of the eye’s light depends on the eyelids. When the condition ceases to exist, what depends upon it also ceases to exist. Thus, in your view, the world is a condition for Allah’s existence: if the world ceased to exist, the reality of Allah would cease to exist because its condition was no longer present—even if you affirm that He has an essence distinct from the world. This is one of the two positions held by the proponents of the doctrine that Allah and creation are one.

For they sometimes hold that the existence of the Real is the very existence of created beings, not something distinct from them.