This is the position of the most adept among them, such as al-Tilimsānī and Ibn al-Fārid; al-Tilimsānī has a deeper understanding of what their position truly entails. As for Ibn Arabī, he says:

“All of this concerns essences fixed in nonexistence, not anything that exists. As for existence itself, it is inconceivable that within it there should be a Lord and a servant, a Creator and a creature, or one who supplicates and one who answers. Rather, when existence flowed over the entities and manifested in them, distinctions arose on account of those entities, just as light becomes differentiated in glass because of the glass’s differing colors.”

The Quran refutes these people in countless passages. The accounts Allah relates concerning Pharaoh, who is their leader, also contain a refutation of them. Pharaoh denied the Lord of the worlds and denied that Moses had a God whom one could look upon; he did not deny this existence, which is the world.

Likewise, these people acknowledge only this existence, which is this world. In their view, there is nothing besides it, and they say: “It is Allah, and it is the great man.”