being in itself, so, just as it has being in itself, it must be such that a finder can find it. Something that a finder cannot find cannot be called “existent,” for this would strip the word of the very meaning that warranted applying it to that thing. Likewise, since the terms “living,” “knowing,” and “powerful” are applied to something on account of its being living, knowing, and powerful, these meanings cannot be removed from those terms.

Thus, many who apply this name to Allah Most High intend only its relational meaning, as when a supplicant says, “O You who are sought! O You who are found!” Or as preachers and exhorters say, “O You who answer those who seek You!” and “Whoever sincerely seeks Allah will find Him.” This meaning is indicated by His words:

“Until, when he comes to it, he finds it to be nothing, but finds Allah before him.” [al-Nūr 39]

He indicates this meaning through the past-tense verb in His words, “but finds Allah before him,” though here He uses it with two objects. Accordingly, it is clear that He must be such that those who turn to Him and seek Him can find Him, and those who find can find Him. This is precisely what it means for Him to be such that they can perceive Him: finding something and perceiving it are inseparable—indeed, they are one and the same. The expressions “what he finds” and “I found it” are not used of something that is not perceived and cannot possibly be perceived.

This is the point of the proponents of affirmation citing this as evidence, as al-Qādī Abū Yaʿlā stated when, in his other position, he affirmed direction after having previously