And it is also explicit that our Lord, (Glorified and Exalted is He), has two seeing eyes (The Ash'ari's affirmation of the attribute of two eyes for Allah, which has come in the singular, dual, and plural forms, along with the evidence and how to reconcile them, and the grammatical parsing of "two seeing eyes")
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The Shaykh : He said: "And it is also explicit that our Lord, (Glorified and Exalted is He), has two seeing eyes"
Who is explicit? Al-Ash'ari is explicit that our Lord has two seeing eyes. Here he said: "two seeing eyes." Ibn al-Qayyim (may Allah have mercy on him) in this *Nuniyyah* sometimes raises the dual in the position of the accusative and in the position of the genitive. He raises it, meaning he makes it with an alif, either out of necessity for the sake of poetry, or according to the language of those who obligate the alif for the dual absolutely. What appears to me, and Allah knows best, is that it is for the sake of necessity, because it passed before us last night that he coordinated a dual with an alif with a dual with a yaa. This indicates that he only does that out of necessity. Some scholars have held that poetic necessity, just as it sometimes causes what is not declined to be declined, also causes the change of the letter, meaning the change of the letter of what is inflected by letters.
His saying: "two seeing eyes"
This is what the people of the Sunnah and the community have agreed upon, that Allah has two seeing eyes, and He (Mighty and Majestic) looks with them.
And the eyes have come in the attribute of the plural and in the attribute of the singular. So in the attribute of the plural, yes, like His saying, the Exalted: And in the attribute of the singular, like His saying, the Exalted, addressing Moses: So we say in reconciling between them, as we said in reconciling between the two hands: that the plural is for magnification and appropriateness. The magnification is clear. The appropriateness is because it was attributed to what conveys greatness. Good.
As for the singular, it is because it is a singular that is attributed, so it does not contradict multiplicity, since the attributed singular is for generality.
And did the eyes come in the attribute of the dual? Yes? It came in the Sunnah, but it came in two ways. The first way: that it came in an explicit word, but there is a consideration in its authenticity:Sahih Muslim 510a "between the two eyes of the Most Merciful," but there is a consideration in its authenticity, except that it is strengthened by what is established in the two Sahihs and others in the description of the Dajjal, in the description of the Dajjal: Jami` at-Tirmidhi 2245Sahih (Darussalam) "one-eyed in the eye, not one-eyed in the body." What is the one-eyed? The eye, because it came explicitly stated: one-eyed. And this indicates definitely that Allah has only two eyes, because if He had more than two eyes, the increase over two eyes would be a perfection. And if it were a perfection, it would have to be mentioned. And if it were mentioned, the difference or distinction would be established between this one-eyed Dajjal and the Lord of the worlds (Mighty and Majestic). The difference appears by what? By the increase. As for the Messenger (peace and blessings be upon him) making the difference that he is one-eyed, this indicates definitely that Allah has two eyes, no more. And the way of that is what I mentioned to you: if He had more than two, the excess here? Would be a perfection. And if it were a perfection, the Messenger (peace and blessings be upon him) could not have neglected it and overlooked it. He would have said: "Your Lord has three eyes, or four, or ten." So when he did not mention it, it is known that it does not exceed two eyes. But the distinction is because the eyes of the Dajjal are both blind, unlike the eyes of the Lord (Mighty and Majestic).
Good, and this is a matter upon which the Salaf of the Ummah have agreed. Everyone who spoke from the authors of books of creed mentions them in the dual. And Al-Ash'ari (may Allah have mercy on him) mentioned in his book *Al-Ibanah* that the people of the Sunnah agreed upon that, and others mentioned it as well.
And by this we know that what happened from some of the small students of the wavering around the two eyes has no basis. And they did not understand the meaning of "he is one-eyed" and "your Lord is not one-eyed." If they had been alert to what we mentioned, the matter would have been clear and obvious.
Who is explicit? Al-Ash'ari is explicit that our Lord has two seeing eyes. Here he said: "two seeing eyes." Ibn al-Qayyim (may Allah have mercy on him) in this *Nuniyyah* sometimes raises the dual in the position of the accusative and in the position of the genitive. He raises it, meaning he makes it with an alif, either out of necessity for the sake of poetry, or according to the language of those who obligate the alif for the dual absolutely. What appears to me, and Allah knows best, is that it is for the sake of necessity, because it passed before us last night that he coordinated a dual with an alif with a dual with a yaa. This indicates that he only does that out of necessity. Some scholars have held that poetic necessity, just as it sometimes causes what is not declined to be declined, also causes the change of the letter, meaning the change of the letter of what is inflected by letters.
His saying: "two seeing eyes"
This is what the people of the Sunnah and the community have agreed upon, that Allah has two seeing eyes, and He (Mighty and Majestic) looks with them.
And the eyes have come in the attribute of the plural and in the attribute of the singular. So in the attribute of the plural, yes, like His saying, the Exalted:
It runs with our eyes
تجري بأعينناAnd make it with my eyes
ولتصنع على عينيAs for the singular, it is because it is a singular that is attributed, so it does not contradict multiplicity, since the attributed singular is for generality.
And did the eyes come in the attribute of the dual? Yes? It came in the Sunnah, but it came in two ways. The first way: that it came in an explicit word, but there is a consideration in its authenticity:
When any one of you stands for prayer
إذا قام أحدكم يصلي فإنه بين عيني الرحمنHe is blind in one eye, and your Lord is not blind in one eye
إنه أعور، وإن ربكم ليس بأعورGood, and this is a matter upon which the Salaf of the Ummah have agreed. Everyone who spoke from the authors of books of creed mentions them in the dual. And Al-Ash'ari (may Allah have mercy on him) mentioned in his book *Al-Ibanah* that the people of the Sunnah agreed upon that, and others mentioned it as well.
And by this we know that what happened from some of the small students of the wavering around the two eyes has no basis. And they did not understand the meaning of "he is one-eyed" and "your Lord is not one-eyed." If they had been alert to what we mentioned, the matter would have been clear and obvious.