14 – ʾIbn ʿAṭāʾillāh قدس الله سره said: “Existence in its entirety is darkness. It is only enlightened through the manifestation of the Truth (Al-Ḥaqq) [i.e. Allāh] in it, so whoever sees existence and doesn’t witness Him in it, or with it, or after it, or before it, then indeed he is in need of the existence of lights. The Suns of Recognition have been veiled from him through the clouds of effects.”

Al-Ḥikam Al-ʿAṭāʾīyyaħ

I (Al-Ḵaṭīb Al-Wazīrīyy قدس الله سره) say: “Existence in its entirety is a darkness because it is non-existent essentially, and it is only enlightened through the Light of Existence from His Splendour, for He is the Enlightener (Al-Munawwir) of all of existences. Allāh is the Light (Nūr) of the earth and the heavens. He, free from defects be He, was before existence and after it, and in it eternally and with it. Therefore, views come in various forms, whilst the Truth [Allāh] is regarding it [types] one (Al-Wāḥid). Whoever witnesses Him through the first view, the he is the one who will rely upon Him. It [the view] will enlighten for him lights. Then he will derive proofs from the Causer (Al-Muʾaṯṯir) for the effects. And whoever witnesses Him through the second view, then the vessels will emerge for him and from that door he will traverse, so he will derive proofs of the Cause from the effects.

Regarding the one who witnesses Him in it [existence] or with it, then indeed he will be immersed in striving for the sake of Allāh. He will continue to be preoccupied until the meanings (Al-Maʿānī) will emerge for him. Brilliant insights will illuminate his heart and from them he will be enlightened regarding the following verse, for he is from those who aren’t absent-minded, regarding His Statement:

“And We are closer to him than you but you cannot see.”

Sūraħ Al-Wāqiʿaħ ʾĀyaħ 85

The one who has attained both these views, witnessing Him, exalted be He, with both existences, is except that the first withness (Al-Maʿīyyaħ) is a withness of connection, likewise the second withness is separation. In the two of these there is no time nor place because they are also from the body of existences, and there is a separation between these realities. None know it except the one who tastes [it]. Indeed in it the feet have slipped, and illusions dominated the minds.
Regarding the one who witnesses existence absent-mindedly regarding one of the witnessings, then he is far removed from the taste of the people of Allāh, the Object of Worship (Al-Maʿbūd).

– Kašf Al-Ḡiṭāʾ ʿAn Ḥikam ʾIbn ʿAṭāʾ

Reading the above section we can see the initial quote of ʾIbn ʿAṭāʾillāh قدس الله سره represents the way of the Ṣūfīyyaħ.
The witnessing of Allāh in creation is due to the fact that creation in its entirety is pointing towards Allāh, hence they see what it is pointing towards. Him being with it is in His Knowledge that He is with creation.
The reasom the suns of recognition have been veiled is due to the fact that some people focus on this empirical world and only see that. Due to this they do not see the pointing. They only see the pointers.
Al-Ḵaṭīb Al-Wazīrīyy قدس الله سره then brings in more of a Kalāmic way to explain what ʾIbn ʿAṭāʾillāh قدس الله سره has said. He explains that the default state of creation is non-existence, and hence has no light. It is only enlightened (brought into existence) through Allāh.
When it comes to views (Mašāhid) I wasn’t sure how to translate but as views, as it is the method through which you witness something.
The first is that He sees and knows there is a cause. That being Allāh. Hence you prove everything is caused.
The second view is the opposite. You see the effects so you know there is a causer.
Then the one who sees Allah in creation (that creation points to Him) then he will always be aware of Him. For this reason he will always strive for His Sake. Due to this striving the meanings of things will be exposed to him. He will truly understand the withness of Allah. How Allah is closer to creation than itself.
Ultimately this leads to the one who has acquired both views. The first view leads to the first withness of connection. The cause proves the effect so there is a link between them. The second is that the effect proves the cause but the effects are separate from the cause hence there is separation. These two cannot co-exist except in timelessness and spacelessness, which Allah doesn’t exist with either for He isn’t in need of contingent existences.
Nobody can comprehend this except the one who tastes it. The concept of tasting (Ḏawq) is something that can’t really be explained. Those who know will know.
Finally the one who is just ignorant of this all is lost and not fulfilling their true purpose, which is to worship Allāh, and the greatest form of that is to know Him.

This is just what I’ve taken from the above quote.