and some among the Hanafīs, Mālikīs, Shāfiʿīs, Hanbalīs, later hadith scholars, and Sufis have agreed with them on this.
Those who deny that He Himself is above the world hold two views concerning seeing Him.
Some say that seeing Him is possible and will occur in the Hereafter. This is the position of all those who identify with Ahl al-Sunnah wa-l-Jamāʿah among the speculative theologians and others, such as the Kullābiyyah, Karrāmiyyah, and Ashʿariyyah. It is also the position of all hadith scholars and the Sufi masters, and the well-known position among the followers of the four imams and other jurists. Most of these affirm attributes such as knowledge, power, and the like.
Among them, however, are some who deny the attributes while claiming to affirm that He will be seen, such as Ibn Hazm and Abū Hāmid in some of his statements.
The second view is that of those who deny that He will be seen, such as the Muʿtazilah and others like them among the outright Jahmiyyah, including the philosophizers, Qarmatians, and others. They likewise deny the attributes and affirm an essence without attributes. As to whether He may be described as having states, they hold two views.
Alternatively, they affirm an absolute existence conditioned by absoluteness, which cannot be described by any positive characteristic. This is the position of Ibn Sīnā and others like him, even though they state in their logical principles that what is absolute, conditioned by absoluteness, exists in external reality. But is it the particular itself, or a universal close to the particular?