one is the argument from impediments. They say:

If it were possible for us to see Allah under any circumstances, it would be possible for us to see Him now. If it were possible for us to see Him now, we would necessarily see Him now. Yet it is not necessary that we see Him now. Therefore, it is not possible for us to see Him under any circumstances.

We say that if it were possible for us to see Him under any circumstances, it would be possible for us to see Him now, because His being such that He can be seen is a property that belongs to Him either by virtue of His essence or by virtue of something necessarily entailed by His essence. On either supposition, the continued existence of His essence entails the continued possibility of seeing Him.

We say that if it were possible for us to see Him now, we would necessarily see Him now, because if the faculty of sight is sound, the visible object is present, neither excessively near nor excessively far away, neither exceedingly small nor exceedingly fine, and facing the beholder or the organ of sight, or no veils intervene, then vision must occur. For if it were not necessary