Those with sickness in their hearts or shortsightedness in their vision hasten to disparage their value or doubt their attribution to the Infallibles (Ahl al-’Ismah). However, if you approach these [analogies] with contemplation, you would find that in their own time and context, they were precisely what would defeat the disputant and compel them to submit, based on what the arguer knew, believed in, and accepted as true.

Likewise, I wish to point out what I rely upon in clarifying meanings regarding the perceptions of the intellect: the referral to the Unseen (al-Ghayb). For referral to the Unseen is [often] a state of floundering and doubt, as has been stated in the traditions.

Unseen (al-Ghayb), by definition, is that which is not seen; and that which is not seen is on the verge of being "nothing." This is effectively non-existence, thus establishing in the minds the idea of Void (al-’Adam). And Void, by definition, is the negation of existence.

Thus, [their] "wisdom" was completed, and the doors were flung wide open for intellects to wander into all forms of materialist philosophies (Dahriyya) and atheistic doctrines—claiming the world exists without a Creator and asserting "chance" in place of the Living, Knowing, and Willful [Creator], while nullifying that existence has a purpose or proceeds toward an end.

Verily, his likening of Iblis to an Image was his greatest calamity, which cast him into the abyss of denial and rejection.