that fall short of mass transmission? If, then, we appeal specifically to consensus in these foundational matters, it is all the more appropriate to appeal to consensus here.

Second, before Abū al-Husayn appeared, none of the imams had attributed ignorance to Moses, peace be upon him. Rather, people were divided between those who affirmed the possibility of seeing Allah and those who denied it. The latter interpreted this request for vision either as a request to see a sign or as a request that he, peace be upon him, made on behalf of his people. Since this was so, this consensus preceded Abū al-Husayn, and his objection must therefore be rejected.

Third, Abū al-Husayn claims to possess self-evident knowledge that whatever is seen must be opposite the viewer or the organ of sight. It is also self-evidently known that whatever is opposite a body is situated in a particular direction and occupies space. If Moses, peace be upon him, possessed these two items of self-evident knowledge, his belief in the possibility of seeing Allah would entail his belief that Allah is a body occupying space. He said that, by consensus, such a belief is inadmissible for the prophets, peace be upon them, because, according to Abū al-Husayn, allowing this possibility precludes knowledge of His wisdom. If, on the other hand, Moses did not possess these two items of self-evident knowledge, that would call into question his being rational, blessings and peace be upon him. No rational person would say such a thing, let alone