Al-Ash'ari held the same view. The Mu'tazila's previous interpretation was not returned to except by his followers after him, such as Al-Baqillani, Al-Ghazali, and Al-Juwayni. What is surprising is that the Mahdi adhered to this delegating position. We had seen him adopt absolute transcendence as the basis for the unity upon which he founded his call, in thought and action. The path of interpretation that the Ash'aris arrived at after the Mu'tazila is closer to his doctrine and more in harmony with it.

Vision: The discussion of seeing God Almighty is a branch of the discussion of attributes. Their affirmation and negation by the theologians were concurrent according to the affirmation of what was stated in the textual attributes, leading to apparent embodiment and corporeality, or affirming it by delegation, or affirming it by interpretation.

The Mahdi affirmed his opinion on this issue, but it was an opinion devoid of evidence and lacking in definition and precision, as he said: "And what has come from the Sharia regarding vision, it is obligatory to believe in it, seeing without likeness or modality, not comprehended by the sights in the sense of finality, encompassing, connection, and separation, because it is impossible for Him to be described by the origination of created things. Every characteristic that implies deficiency, or a limit that implies origination, must be negated from His majesty."

And in Al-Murshida, it is stated in the context of the Creator's transcendence: "He is not specialized in the mind, nor is He represented in the eye, nor is He imagined in the imagination."

The commentators of Al-Murshida differed in establishing the Mahdi's opinion on the vision. While some, like Al-Tansi, went to explain his saying: "The sights do not comprehend Him, and He comprehends the sights," others, like Al-Senussi, went to explain that as an affirmation of the possibility of seeing God Almighty.

See: Al-Ash'ari (20) and subsequent pages. See: Al-Ghazali, Al-Iqtisad fi Al-I'tiqad, p. 534 and subsequent pages. See: Al-Juwayni, Al-Shamil, p. 120 and subsequent pages. Ibn Tumart, Al-Aqida, p. 238. Ibn Tumart, Al-Murshida, p. 241. See: Al-Tansi, Al-Anwar Al-Mubayyinah, p. 221.