is distinct from the Creator, and the believers are distinct from Allah, yet they love Him. The claim is therefore false. Each of the argument’s two premises is false: his statement, “Love can only be from one to another,” and his statement, “No other exists.” For another does exist, and one who loves may love himself. Thus, many of the monists contradict him on this point and speak as Ibn al-Fārid did.
Likewise, he says:
“The affirmation of divine oneness can only be a servant’s affirmation of his Lord’s oneness. If people were fair-minded, they would see neither a worshipper nor an object of worship.”
Both premises are false. Allah Himself affirms His own oneness, as He, Most High, says:
“Allah bears witness that there is no deity worthy of worship except Him.”
The Quran is full of Allah’s affirmation of His own oneness. He Himself affirms it in such statements as:
“And your God is one God.”
And:
“Allah has said, ‘Do not take two gods. He is but one God.’”
And:
“So know that there is no deity worthy of worship except Allah.”
And other such passages.
As for the second premise, his statement that, if people were fair-minded, they would see neither a worshipper nor an object of worship—besides being the utmost unbelief and heresy—is self-contradictory. If there is neither a worshipper nor an object of worship, but everything is one, then who are those who are not fair-minded? If they are Allah, then Allah would be the one who is not fair-minded. If they are other than Allah, then the existence of another has been established.
Then, if they interpret this in accordance with their unbelief and say that Allah is the one who is not fair-minded, and that He is the one who eats, drinks, and disbelieves—as many of them do, as when one of them said to his shaykh, “When the Sufi’s state is sound, he eats through Allah,” and the other replied, “When the Sufi’s state is sound, it is Allah who eats”—and indeed Ibn ‘Arabī and other shaykhs of theirs have explicitly stated that it is He who grows hungry and thirsty