absolute existence. Some of them then supposed that this was necessary existence. In that (1) lies such misguidance as has been explained at length elsewhere (2).
They held that the soul’s ultimate felicity was to become an intelligible world (3) corresponding to the existent world. Yet this amounts to nothing more than universal knowledge, containing no knowledge of any particular existent—neither Allah, nor the angels, nor anything else. It contains neither love of Allah nor worship of Him (4), and thus contains no beneficial knowledge, righteous action, or anything that can save souls from Allah’s punishment (5), let alone ensure their felicity. This has been explained at length elsewhere (6). It has been mentioned here only incidentally, to point out that whoever departs from the path of the messengers possesses, in opposing them, neither clear rational proof nor authentic transmitted evidence; and that whoever maintains that the world, or any part of it, has existed from eternity has nothing but sheer ignorance and a belief unsupported by any evidence. This discussion is sufficient for the present topic; its details are set forth elsewhere.
This approach has been followed by a number of adherents of the various religions—Muslims and Jews—