The Meaning of the Poet's Statement: (The Position of the Asha'irah and the Mu'tazilah Regarding the Believers Seeing Their Lord in Paradise, the Ruling on One Who Denies This, and the Refutation of Them by Their Citing His Statement

The Shaykh : Then he said that the discerning one among you said to the Mu'tazilah, and he is now speaking about the Asha'irah, that he said to the Mu'tazilah: "There is no difference between us and you; let us be brothers, making peace between us and waging war against the one who ascribes a body to Allah, who affirms that Allah is seen with the naked eye."
"Tighten our belts all together so that we may carry a campaign *** That leaves the one who ascribes a body to Allah in the most abject humiliation"
From the one who ascribes a body to Allah, listen to him.
"For he said: 'Indeed, our God is truly seen *** On the Day of Resurrection, just as the two moons are seen'"
And who said that?
The student: The Messenger.

The Shaykh : The Messenger (peace and blessings be upon him). So, in their claim, he is one who ascribes a body to Allah, and they are at war with him. We seek refuge in Allah. How is this bias? Because they said it is impossible that Allah is seen with the eye. And the Shaykh al-Islam mentioned that the majority of the people of the Sunnah declared as disbelievers those who deny seeing Allah in the Hereafter. He said: "Because the Book, the Sunnah, and the consensus of the Salaf all agree on affirming it. And is there anything clearer than the Messenger (peace and blessings be upon him) saying or saying If he had only said to us, 'You will see your Lord,' that would have established the seeing. How much more so when he confirmed it by saying And it is amazing that those who denied this said that Allah said to Moses How can Allah say in the Qur'an and you come and say that Allah is seen? We say to them in refuting them: We do not say that we see Him in this world, but rather we see Him in the Hereafter. And your statement is like the statement of the one who denies the Resurrection. Those who denied the Resurrection said: "How will they be resurrected? Bring back our fathers if you are truthful." We say: We did not say we would bring back your fathers now. When will they be resurrected? On the Day of Resurrection. So your challenge has no basis. Likewise, those who argued with His statement We say: This is not evidence for you, because we do not say that we see Him in this world, but rather we see Him in the Hereafter. Now, the second piece of evidence is He said We say: This is an argument against you, not evidence for you, because comprehending is more specific than seeing. For a person may see a thing and not comprehend it, but if he comprehends it, then he has
The student: Seen it.

The Shaykh : He has seen it, or touched it, or something similar. The important point is that Allah said and He did not say "You will not see Him." So the negation of comprehending by the eyes is evidence that they are what?
The student: ...

The Shaykh : That they see Him. Because if they did not see Him, the negation of their comprehending Him would be a deception, a deception. Since we say: As long as the more general thing does not exist, it is obligatory to negate
The student: ...

The Shaykh : For as long as the more general thing does not exist, it is obligatory to negate the more general thing. And he said: "The eyes do not see Him," because we know that if they do not see Him, they will not comprehend Him. So in the verse, there is evidence against them, not for them. And the Shaykh al-Islam Ibn Taymiyyah (may Allah have mercy on him) mentioned in his book *Al-Aql wa al-Naql* (Reason and Revelation), about which Ibn al-Qayyim said:
"*** There is nothing in existence that has a second like it"
He said: "I commit myself to every innovator or one who denies the attributes who brings a piece of evidence from the Book and the Sunnah that I will make his evidence an evidence against him. Glory be to Allah, I make his evidence an evidence against him. And this is correct and clear, because this falsifier will not argue with this text unless he finds in it a scent, he smells from it a scent of what he wants, but it is not the scent with which he perfumes himself."