that Allah should speak to him except by revelation, or from behind a veil, or by sending a messenger who reveals, by His permission, whatever He wills.’ [al-Shūrā: 51]

Thus, the verse singles out human beings, excluding beings of other kinds. Had the verse applied universally to human beings and others, it would have been less liable to cause confusion or introduce doubt in the listener’s mind to say, ‘It is not for anyone that Allah should speak to him except by revelation, or from behind a veil, or by sending a messenger.’ This would dispel doubt and bewilderment more effectively than saying, ‘It is not for one kind of being that I should speak to them except by revelation, or from behind a veil, or by sending a messenger,’ while leaving other kinds outside the verse’s scope. What we have explained therefore shows that He singled out human beings to the exclusion of others.”

I say: Al-Ash‘arī’s point here is that, according to those who deny the divine attributes, there is no difference between human beings and others. In their view, Allah, exalted be He, does not veil anyone by means of a veil separate from him. Rather, He is veiled from all creation, meaning that no one can see Him. His being veiled from some, but not others, therefore demonstrates the opposite of their position. For those who deny Allah’s separateness from creation interpret being veiled as not being seen because of an impediment to sight within the eye, or similar factors inseparable from the one veiled, which bear the same relation to all things.

Al-Ash‘arī said:

“Another proof.

Allah, exalted be He, said:

‘Then they are returned to Allah, their true Master.’ [al-An‘ām: 62]

And He, exalted be He, said:

‘If only you could see