mistaken according to both revelation and reason.

As for revelation, the messengers reported things that we have neither witnessed nor perceived through our senses in this world. They called these things unseen because they are hidden from observation, as in His saying:

“Those who believe in the unseen and establish prayer.”
Al-Baqarah 3.

Likewise, the Most High says:

“Knower of the unseen and the seen.”
Al-Raʿd 9.

The unseen is what is hidden from the observation of Allah’s servants, while the seen is what they witness.

This distinction does not imply that the unseen cannot be perceived by the senses. Rather, it is self-evident that everything the prophets—may blessings and peace be upon them—reported concerning reward and punishment can be perceived by the senses. The same applies to what they reported concerning the angels, the Throne, the Footstool, Paradise, Hell, and other things, though we have not witnessed them at present.

Thus, the greatest unseen reality they reported is Allah, glorified and exalted is He. Yet the Messenger informed us that we shall see Him as we see the sun and the moon. What sensory perception could be greater than our perception of the sun and the moon?

The unseen things they reported—such as Paradise, Hell, the angels, the Throne, the Footstool, and other things—can be perceived by the senses. The distinction between the unseen and the seen is therefore not the distinction between the sensible and the intelligible.

This is a principle that must be understood. Confusion on this point has introduced errors into the discourse of various groups that none but Allah Most High can enumerate. These include the author of the books al-Madnūn bihā (The Withheld Books), the author of al-Milal wa-l-Nihal (Religions and Sects), and various other groups.