The very first verse in this discussion clearly states, “Vision cannot perceive Him while He perceives vision; He is the subtle the all-aware.” And adds, “He is the creator of the finer things and is also kind on His servants. He bestows His grace and is aware of all things.

The above verse in this sense refutes that God cannot be seen in this world and in the hereafter. It is clear that not seeing means not seeing by human eyes and the word “Absar” which is in plural includes all kinds of eyes and visions. It is strange that after the issue being clarified Fakhr Razi and like minded thinkers have presumed this verse to be the proof of the vision of God and take the help of weak and baseless presumptions about it. He says, “Our Ulema have discerned the proof of the vision of God from this verse.

(1) Qura’n has said this as the praise of God, “The eyes cannot see Him” and praise is only valid when there is a possibility of a vision because the praise is not correct for that which has no possibility. So when the possibility of vision has been established then we should accept that such things will happen on the Judgment Day because there are not more than two statements about it. (a) He cannot be seen in every sense and (b) there will be a vision on the Day of Judgment. When the first statement has been invalidated then the second is automatically established.

(2) The verse says that the eyes cannot see Him. It will then mean that God will create a sixth sense on the Day of Judgment so that He can be seen through it.

(3) “Absar” here is plural which means all eyes cannot see Him. But meaning will be opposite; some eyes will be able to see Him. (1)

This in short is his argument.

It is surprising and sad that a commentator so enlightened has fallen prey to such an idea because of sectarian bias. What is more surprising is that He is arguing against valid and established truth.

We are not in favor of discussing someone in this manner but if this presumptive explanation becomes a practice that you can argue contrary to the truth and can about anything through anything then nothing will be left but the eradication of God’s truth. Such baseless arguments could be concocted from the Qura’n. We have been forced to say such things so we should take all the three presumptions to prove the validity of our argument.

Firstly, there are many impossible things through which god is praised e.g. God can have no death.

Can anybody say that this verse proves that there is death and destruction for God because if there is possibility then there can be no praise? Can any intelligent person say such things?

In the same manner Qura’n categorically states that God has no father, consort, partner or son.

Verse 101 of Surah Anam says, “How can He have a son when He has no consort?” and Verses3 and 4 of Surah Tawhid say, “He begets not nor is He begotten and there is none similar to him.” As a rule all non-existent attributes are impossible for God because they are all for contingent beings when God is the Necessary Being.

Secondly, this verse does not even hint about any sixth sense and this meaning is not found in any of the books of rules. There is a premise that the acceptance of something does not negate the others and the negation of anything does not mean the acceptance of something else. If the verse says that the eyes cannot see Him it does not mean that other thing can.

What do you mean by the “sixth” sense? If it is perceiving something through the heart or mind then no one can deny it but it has no connection with vision. If there is something then it should be manifest so that it can be discussed because it is useless to discuss something that has no meaning.

Thirdly the verse says that the eyes cannot perceive he or no eye can see Him and this is a general perception and this idea is often found in daily parlance. We say that the hands cannot reach the hem of the garment or people cannot reach that status will it mean a hand or some people?

Some prayers say, “Our tongue are unable to praise Him like we should and our minds cannot perceive the established reality”. (1)We read in the Nahjul Balagha, “Languages or tongue are unable to truly define His pure Oneness.” (2)

 In short, the verse is very clear about there being no scope of a vision of God and no amount of misinterpretations can construe it for His similitude.

1. Tafsir Kabeer vol.13 page 125-126

2. The Dua’ for the second day from Imam Ali Ibn Al Hussein.

3. Nahjul Balagha sermon 165