the intellects; nor is it Jahmī knowledge or knowledge subject to inquiry. We do not say that God’s reality cannot be known, for He—glorified and exalted be He—knows His own reality. In our view, there is no ultimate limit to the possible enhancements of the intellect that lie within divine power. Nor does reason rule out an additional capacity which, if it existed, would entail knowledge of God’s reality.”

I say: The point here is that he explained that God’s existence cannot be unqualified—that is, unrestricted by any attribute distinguishing Him from others—and that He knows that reality. He also held it possible for His servants to know it.

As for the passage to which he referred in the Book of Perceptions, he said in the chapter on seeing God:

“Section. Dirār ibn ‘Amr said that the Creator cannot be perceived through the five senses, but that Allah Most High may create for those receiving their reward a sixth sense, different from the five senses, through which they would perceive Him.