Question: we say that the idea of “real descending unlike our descending” is self-contradictory because descending cannot other than be bodies bound by space and directions. However the wahabi says: “The meaning of Seeing is to interpret information one receives upon lights hitting one’s eyes. Will you now negate that Allah sees? You say descending can not be other than bodies bound by space and directions then seeing cannot be done other than an eye because this is the real meaning of Seeing like you gave the meaning of descending.
Answer: If we were going to accept the notion that the real meaning of seeing is “to interpret information one receives upon lights hitting one’s eyes,” then this is the manner of our seeing, not Aļļaah’s seeing. Aļļaah’s seeing is eternal without a beginning or an end, and does not involve instruments, so we say that His seeing is unlike our seeing. Since Aļļaah’s seeing is without modality (bi laa kayf), we cannot know the reality of His seeing, and we cannot describe it, because all the seeing we have a description of, is seeing with a modality. We can, however, simply say that it is an attribute that clears Aļļaah of its opposite, namely blindness. So we say, Aļļaah sees without an eye and without a beginning or end or change, and its meaning is the opposite of blindness. This way I can know something about Aļļaah’s seeing without ascribing a modality. Since we are not required to know the reality of Aļļaah’s attributes, this is enough.
This does not work with “descending”, because descending is movement. It is a modality, and you cannot have a modality without modality, as that would be self contradictory. You cannot define it as the opposite of its opposite, such as “seeing is the opposite of blindness,” because its opposite is to ascend, as it is a movement in the opposite direction. The opposite of ascending again, is the modality of moving in its the opposite direction. Thus you cannot get away from the notion of movement. For this reason, you have to either say that nuzuul does not mean that Aļļaah Himself is descending, and then either give a plausible interpretation, or simply affirm the nuzuul while believing it does not mean that Aļļaah is descending.