well known.

“As for the claim that He created minute, indivisible parts and then assembled the universe from them, this is established neither by reason nor by revelation. Rather, it is false, for every part must have one side distinguishable from another. Parts that become increasingly small, such as portions of water, undergo a transformation as they diminish, just as water changes into air; yet even what undergoes this transformation has distinguishable parts.”

These issues have been discussed at length elsewhere, where it has been shown that rational proofs establish the possibility of seeing Allah. The principal basis is not the proof used by al-Ashʿarī and those who agree with him in arguing that existence as such is what makes something capable of being seen. Rather, rational proofs have been presented that turn on alternatives of affirmation and negation, leaving those who deny that Allah can be seen no way around them.

The purpose here is to set out a general account of the kinds of arguments that those who deny the divine attributes use to oppose the texts affirming them, and which they call rational arguments.

If they say:

“What we mean is that whatever is seen must be directly visible, facing the viewer, and whatever is so is a body,”

or words to that effect, they are answered:

“The truthful one, whose truthfulness is confirmed, may Allah bless him and grant him peace, said:

‘You will see your Lord just as you see the sun and the moon.’

“He also said:

‘Do you experience any difficulty seeing the sun when the sky is clear and no cloud obscures it?’

“They replied, ‘No.’

“He said, ‘Do you experience any difficulty seeing the moon when no cloud obscures it?’

“They replied, ‘No.’

“He said, ‘You will see your Lord just as you see the sun and the moon.’”

This compares the act of seeing, not one object of sight with another. In one wording recorded in the Sahīh:

“You will see your Lord with your own eyes.”

Thus, he has told us that we will see Him with our own eyes.