The Refutation of Those Who Deny the Seeing of Allah in Paradise from the Book.

The Shaykh : And know that Allah the Exalted has led a people astray, so they denied that Allah Mighty and Majestic would be seen. They said that it is impossible to see Allah. Rather, they dared and disbelieved in the one who says that Allah is seen, may Allah protect us from that! Glory be to Allah! That we deny that Allah is seen, while He has informed us of this about Himself? That we deny that He is seen, while His Messenger Muhammad (peace and blessings be upon him and his family) has informed us of this? Is it possible for a believer to doubt the news of Allah and His Messenger? No. In the Noble Qur'an, Allah Mighty and Majestic said: O Allah, make us among them. O Allah, make us among them. O Allah, make us among them. A beautiful, splendid, and lovely thing. And what is the organ of vision in the face? The nose? The mouth? The cheek? The forehead?
The student: No.

The Shaykh : And what is left? The eye. And for this reason, the explicit statement came: Clearly, with direct observation. It is very clear. Who will write for me the first "nadhira" and the second "nadhira"? I mean, who knows the spelling of the first and the second? Please.
The student: ... .

The Shaykh : The first is with a "dha" (ض), and the second is with a "za" (ظ). Correct, perfect. Because the first is from "nadhara" (beauty), and the second is from "nazar" (looking), and that is by the vision of the eye.
Now listen, this is a verse from the Qur'an. And Allah Mighty and Majestic said in Surat al-Mutaffifin, when He mentioned the wicked and what they have of punishment, He said: On that Day Imam al-Shafi'i (may Allah have mercy on him) said: "In this verse is evidence that the believers will see their Lord. Because when these were veiled in the state of anger, it necessitates that these will see Him in the state of pleasure. And if all were veiled from Allah, there would be no benefit in specifying the veiling for these." And this is clear reasoning from Imam al-Shafi'i (may Allah have mercy on him), Muhammad ibn Idris al-Mutalibi al-Qurashi. And he is sufficient in understanding and knowledge. How many verses? How many verses have we mentioned? How many verses have we mentioned, people? I have not missed anything with you now. How many?
The student: Two verses.

The Shaykh : Two verses. The first is and the second is And Allah Blessed and Exalted is He said: This is the third verse. In this verse is evidence that Allah is seen. How so? Because the negation of perception is evidence of the existence of the original vision. If the vision did not exist, He would have said, "The eyes do not see Him." And Allah Mighty and Majestic says: So the negation of perception is evidence of the existence of vision. And this is clear. And it is amazing that one who has a bias understood from this verse the negation of vision. Allah is Great, Allah is Great. Ibn al-Qayyim (may Allah have mercy on him) said in *al-Nuniyyah*, which is called *al-Kafiyyah al-Shafiyyah fi 'Aqidat al-Firaq al-Najiyyah*, and it is a poem in the "nun" meter, one of the finest poems. He said:
"And seek refuge from arrogance and bias, *** For they are the gathering of all evil."
Arrogance and bias. How can it be said that the noble verse contains evidence for the negation of vision? Only one who has a bias would say this. Or rather, whoever reflects upon the Qur'an in a correct manner, free from bias, will find that in this verse is clear evidence for what? For affirming the vision. Now, three verses.
The fourth verse. Allah Blessed and Exalted is He said: Where are the students of Sibawayhi to parse this verse for us? Is there no one? Yes, please, briefly. For those who did good, and the object of the preposition. Yes.
The student: ... .

The Shaykh : You did well.
The student: For those who did good, it is the connection of the relative pronoun.

The Shaykh : The connection of the relative pronoun. May Allah bless you.
The student: ... .

The Shaykh : May Allah bless you. Is it not possible to say that "al-Hasana" (the good) is the object of "ahsanu" (did good)? If you said "al-Hasana" is the object of "ahsanu," yes.
The student: ... .

The Shaykh : I did not understand. If someone said: "Al-Hasana" is the object of "ahsanu," meaning for those who did the good.
The student: ... .

The Shaykh : We say this statement is not correct, because if that were the case, the sentence would not be complete due to the lack of a subject. So at that time, we say "al-Hasana" is a delayed subject. You have hit the mark. May Allah bless you. Good. It should be that all of these are your students. Now listen. The point of evidence is that our Prophet Muhammad (peace and blessings be upon him and his family), who is the most knowledgeable of people about the meaning of the speech of Allah, interpreted the increase as looking at the Face of Allah Mighty and Majestic. As looking at the Face of Allah. And he is the most knowledgeable of creation about the meaning of the speech of Allah, without doubt. And he (peace and blessings be upon him) is the most sincere of creation to creation. It is not possible for him to interpret the meaning of the Qur'an other than what Allah intended. And he is the most eloquent of creation. It is not possible for there to be ambiguity or obscurity in his speech. And he is the safest of people and the purest of people in intention for guiding creation. Do you agree with this? (Peace and blessings be upon him), without doubt. He said:
And among those verses is the saying of Allah Blessed and Exalted is He at the end of Surat al-Mutaffifin, speaking of the reward of the righteous: And what are they looking at? The first thing that enters is looking at the Face of Allah, because of His saying regarding the wicked: What? Meaning, if an objector objected and said, "This verse has no evidence because they are looking at what Allah has prepared for them of pleasure," we would say: And the first thing that enters into that is looking at the Face of Allah, because of His saying regarding the wicked: These are five verses from the Qur'an, from the speech of Allah, who is more knowledgeable about Himself than His creation.