an account of his beliefs and views. In his book, he described the differences among those who affirm seeing Allah Most High, mentioning a group who affirm seeing Him both in this world and in the Hereafter. He attributed this position to the “Sufis” as a whole, without singling out any particular group.”

He explained that this reflected al-Tabarī’s ignorance of the views of the sincere among them. After attributing this position to the entire group, the individual he named as holding it was the nephew of ‘Abd al-Wāhid ibn Zayd. Allah knows best ‘Abd al-Wāhid’s standing among the sincere—so what, then, of his nephew? When someone who has gone astray introduces an opinion into his own school, it should not be attributed to the whole group. The same applies to jurists and hadith scholars: if someone introduces an opinion in jurisprudence for which there is no corresponding hadith, it should not be attributed to all jurists and hadith scholars.

Know that the Sufis’ terminology and disciplines vary. They apply their expressions to meanings particular to them, and to symbols and allusions current among themselves. Anyone who has not truly associated with them and engaged with their way will leave them humbled and exhausted.

He then discussed their qualified use of the word “seeing,” saying: “They often say, ‘I saw Allah.’” He goes on to relate that Ja‘far ibn Muhammad was asked, “Did you see Allah when you worshipped Him?” He replied, “I saw Allah, then worshipped Him.” The questioner asked, “How did you see Him?”

He replied: “The eyes have not seen Him by discerning a bounded entity; rather, hearts see Him through firmly established certainty.”

He then said: “Allah Most High will indeed be seen in the Hereafter, as He has stated in His Book and as His Messenger, may Allah bless him and grant him peace, has related. This is our position and that of our imams, not that of the ignorant and foolish among us.