The Impossibility of Seeing the Lord, Mighty and Majestic, in This World and Seeing Him in the Hereafter "In Paradise"

The Shaykh : From this, we return to the glad tidings that Allah, Mighty and Majestic, bestows a favor upon His servants by enabling them to see Him with their eyes. As for this world, the matter is as the Lady Aisha stated when a man from the distinguished among the Tabi'un, Masruq (may Allah be pleased with him), asked her: She considered this question grave because she knew, as he (peace and blessings be upon him) said.
In another hadith from the authentic collections, when he (peace and blessings be upon him) described to his companions the Great Dajjal, who claims to be the deity, but Allah, Mighty and Majestic, exposes him through two signs. The first sign is a material sign, and the other is an intellectual, cognitive, and creedal sign. The first sign is that "Kafir" (disbeliever) is written on his forehead, readable by the believing reader and the non-reader alike, so no one has any excuse, ever, to be deceived by this Great Dajjal who says to the sky, "Rain," and it rains, and to the earth, "Sprout your vegetation," and it sprouts, and to the barren land, "Bring out your treasures," and its treasures come out. The weak-minded and weak in faith are deceived by these material phenomena and do not see what is written on his forehead: that he is a disbeliever. This is the material sign. The spiritual, intellectual, scientific, and creedal sign: The Messenger (peace and blessings be upon him) said, The Lady Aisha, through her strong disapproval of Masruq's question, indicated that she holds a position in the science of usul al-fiqh (principles of jurisprudence): does the addressee include himself in his address or not? When he (peace and blessings be upon him) said, Does he include himself among you or not? There are two opinions. The Shaykh hastened.The Shaykh : There are two opinions among the scholars. The Lady Aisha draws our attention indirectly that the speaker includes himself, because she is certain that no human being, absolutely, will see his Lord until he dies. Therefore, when Masruq said: Do you know, if a person is startled by something disturbing, his hair stands on end like this? لقد قف شعري مما قلت، قال يا أم المؤمنين ارحميني ولا تعجلي علي أليس يقول الله عز وجل ولقد رآه نزلة أخرى عند سدرة المنتهى ؟ قالت رضي الله عنها، أنا أعلم الناس بذلك سألت رسول الله صلى الله عليه وآله وسلم - أي عن هذه الآية - فقال عليه الصلاة والسلام: رأيت جبريل - مش رب العالمين - رأيت جبريل في صورته التي خلق فيها مرتين وله ستمئة جناح My hair stood on end from what you said. He said: O Mother of the Believers, have mercy on me and do not hasten with me. Does not Allah, Mighty and Majestic, say: "And He certainly saw him in another descent, at the Lote Tree of the Utmost Boundary"? She said, (may Allah be pleased with her): I am the most knowledgeable of people about that. I asked the Messenger of Allah (peace and blessings be upon him and his family) — about this verse — and he (peace and blessings be upon him) said: I saw Jibril — the Lord of the Worlds — I saw Jibril in the form in which he was created, twice, and he has six hundred wings. Allahu Akbar (Allah is the Greatest) He did not see his Lord, but he saw a creation of the Great Allah, and it was Jibril (peace be upon him), who has six hundred wings and filled the horizon with his greatness. The Lady Aisha said, in the full text of the hadith, which is long, and I limit myself to the relevant part, which is her saying: من حدثكم أن محمدا صلى الله عليه وآله وسلم رأى ربه فقد أعظم على الله الفرية، ثم تلت قوله تبارك وتعالى لا تدركه الأبصار وهو يدرك الأبصار وقوله عز وجل وكان لبشر أن يكلمه الله إلا وحيا أو من واء حجاب أو يرسل رسولا Whoever tells you that Muhammad (peace and blessings be upon him and his family) saw his Lord has told a great lie about Allah. Then she recited: "No vision can grasp Him, but He grasps all vision," and His saying, Mighty and Majestic: "It is not for any human that Allah should speak to him, except by revelation, or from behind a veil, or by sending a messenger." The Lady Aisha inferred from these two verses that the Prophet (peace and blessings be upon him) did not see his Lord on the night he was raised to the highest heavens. And he (peace and blessings be upon him) was asked: Light, meaning as it came in the hadith of Abu Musa; both hadiths are in *Sahih Muslim*. So the Messenger refers to this other hadith by saying, meaning it is not possible for a servant, even if he is the master of mankind like our Prophet Muhammad (peace and blessings be upon him), to see his Lord. It is not possible for anyone to see his Lord until he dies. So this possibility, which is negated in this world, is negated, and the negation of a negation is an affirmation. The negation is raised, the affirmation is raised. That is, what Allah, Mighty and Majestic, has decreed in this transient universe is that no one will see his Lord until he dies.
This system is broken and another system is renewed on the Day when wealth and children will not benefit, except for one who comes to Allah with a sound heart. On that Day, the believers will rejoice after entering Paradise with a joy whose sweetness they will never forget for an age, because the hereafter, as you all know, as it came in the hadith, death is slaughtered. Death is brought, and he (peace and blessings be upon him) said: personified as a ram. So this eternal life is either eternal happiness or eternal misery. These are the happy Muslims, whom we ask Allah, Mighty and Majestic, to make us among them and to let us taste the pleasure of looking at His Noble Face. This pleasure will accompany them as long as they remain immortal in Paradise forever. So this example mentioned by the man you referred to is, due to his extreme ignorance, comparing matters of the hereafter to this world, along with the misguidance in it of likening the Creator to the created. And Allah, Mighty and Majestic, says: