From the explanation of "Al-'Aqeedah al-Tahawiyyah," his statement: "The vision is a reality for the people of Paradise without encompassing it or asking how it is"

The Shaykh : ... the second, so this is their adherence to His saying - Blessed and Exalted is He -.
And “the seeing is a reality for the people of Paradise without encompassing or modality,” and the evidence for this has come in the Book and the Sunnah. As for the Book, this is the explicit verse: On the Day of Resurrection, the Day of Paradise, , and despite the explicitness of this verse, the Mu’tazilah unleashed the tools of demolition and figurative interpretation upon it; they said: The verse does not indicate what the people of hadith and others have held, namely that the believers see the Essence of Allah - Blessed and Exalted is He -; rather, in the claim of the Mu’tazilah, the intent of the verse is directed to the favor of her Lord; ; that is: to the favor of her Lord .
And this, as you see, is on the same path they have taken with nearly all the verses of attributes; they say, for example: ; that is: the verses of your Lord, or the angels of your Lord, or the command of your Lord; to the like of those expressions they assume in order to flee from the indication of these texts to the contrary of what they have held of denying attributes such as coming down and descending, and likewise by denying the seeing of the believers of their Lord on the Day of Resurrection, so they interpreted His saying - Blessed and Exalted is He - : ; that is: to the favor of her Lord and the bliss of her Lord .
And this figurative interpretation is false without a doubt, as is known in the discussion of the topic of attributes, the verses of attributes, and the hadiths of attributes; and that is that the original rule in every Arabic speech is that it is taken in its literal sense and its apparent meaning, not in its figurative interpretation and metaphorical sense, and one only resorts to figurative interpretation and metaphor when the literal sense is impossible and cannot be taken. But when the Mu’tazilah’s ideas were fixed initially on likening the Creator to the created and finally on purifying Him, they found that such a verse, which establishes the seeing of the believers of their Lord - Mighty and Majestic - on the Day of Resurrection in Paradise, implies in their claim either encompassing Allah - Mighty and Majestic - and comprehending Him, or limiting Him to a direction, and they affirm that Allah is not in a direction; and therefore they proceed to absolute denial of attributes and say: Allah is everywhere!! All these deviations and figurative interpretations were from them only due to their neglect of applying one of the rules of the Arabic language, which is: “The original rule in every expression is the literal sense, and it is not interpreted figuratively except out of necessity”; and here, without a doubt, there is no necessity; because seeing Allah does not necessarily have to be like our seeing of one another, for our seeing of our Lord is a seeing in which there is no encompassing, no comprehending, and no confining Allah - Mighty and Majestic - in a place, to the end of these expressions that we must not affirm because they have not come in the Book or in the Sunnah; so if the matter is thus, why do we deny the seeing of Allah after it has been established and after we have purified our Lord from everything that touches His majesty and greatness?!

The questioner: Professor, in a question.

The Shaykh: Go ahead.