far weightier than acknowledging that Allah will be seen in the Hereafter and that the Quran is uncreated. If this small band, with all their Jahmī tendencies—such as al-Rāzī and his like—acknowledge that Allah will be seen, then it is all the more fitting and appropriate for them to acknowledge that Allah is above the world. For no objection can be raised against His being above the world without an even greater objection being raised against His being seen. Nor can they give their opponents in the debate over seeing Allah any answer without their opponents in the debate over the Throne being able to give a better one.

Those who deny that Allah will be seen stated that one of their arguments was: “Each of us sees only what faces the observer or the observer’s visual instrument. It is impossible for Allah to be so situated; therefore, it is impossible for Him to be visible to us.” They explained that the qualification “or the observer’s visual instrument” was included to account for a person seeing his own face in a mirror. As for the first premise, it belongs to the category of knowledge