The benefits of the saying of Allah the Exalted: << والذين كفروا بئايات الله ولقآئه . . . . . . . . . . . . . . >

Then Allah the Exalted said: [Al-'Ankabut: 23]. Among the benefits of this verse is that the disbelievers do not enter Paradise, which is derived from His saying: .
And among its benefits is also the affirmation of the signs of Allah, Mighty and Majestic, both cosmic and legislative: .
And among its benefits is the mercy of Allah the Exalted toward the servants, in that He has shown them of His signs that which they believe in, is that not so? This is from the bounty of Allah, that Allah the Exalted has shown His servants of His signs that which they believe in. Therefore, whatever is revealed to a person from the signs of Allah, the greater it is, the greater is the bounty of Allah upon him and the more firm his faith becomes. Among this are the miracles (karamat) that occurred for some of the awliya (close friends of Allah), for they increase in their faith and confirm what they were upon of the truth. The Shaykh al-Islam (may Allah have mercy on him) said: "And the miracles (karamat) were more numerous in the time of the Tabi'un (the generation after the Companions) than in the time of the Companions, because the Companions had of faith what the Tabi'un did not have, so they were not in need of miracles to strengthen their faith as the Tabi'un were in need of them." He mentioned this in the book al-Furqan, and this is the truth. For if you reflect upon the miracles that were mentioned, you will find them more numerous among the Tabi'un. So the important point is that the manifestation of signs to a person, whether they are legislative or related to divine decree, is from the bounty of Allah upon him, because they increase in his faith and its firmness in the heart.
And among the benefits of the verse is the affirmation of the seeing of Allah. From where do we take this? From His saying: . The people of the Sunnah and the community (Ahl al-Sunnah wa al-Jama'ah) argued with this for the affirmation of the seeing, because if there is no barrier to the meeting, it is necessary that there be seeing, and there is no barrier that prevents it. This issue has much disagreement between the people of the Sunnah and the people of innovation, and the correct position, which the Book and the Sunnah indicate, is the affirmation of what? The affirmation of seeing Allah the Exalted with the eye, and that He is seen in the Hereafter. As for in Paradise, the believers see Him and no one else sees Him, because they are not in it. And as for on the plains of the Resurrection, the correct view is that the believers see Him and the hypocrites see Him, but the hypocrites see Him not as a seeing of enjoyment, but as a reality of a seeing of humiliation. For Allah, Glorified and Exalted is He, reveals His shank to this nation, and among them are hypocrites, and He commands them to prostrate. So whoever used to prostrate to Allah prostrates, and whoever used to prostrate only for showing off and reputation is unable to prostrate. But the believers see Him as a seeing of honor, and these [hypocrites] see Him as a seeing of humiliation, because if they are veiled from Him after that, or if they are veiled from Him after that, it will have a more severe impact on their hearts. Just as the hypocrites are also given light on the Day of Resurrection and then it is veiled from them; this is more severe than those who were not given light from the start. And as for this seeing, if someone says: How do you affirm it and believe in it, while Allah, Glorified and Exalted, said to Musa: and He said: [Al-An'am: 103]? The answer is: As for His saying to Musa: , it is a response to the saying of Musa: , and he is asking for it now. Therefore He said: [Al-A'raf: 143]. This indicates that the negation of the seeing is when? At that time. And this is the truth, that Allah, Glorified and Exalted, is not seen in this world, yes, because of the inability of the human to bear that. And Allah struck a parable for His messenger Musa (peace and blessings be upon him) with the mountain, and the mountain was unable to bear it when his Lord manifested Himself to the mountain, He made it crumble and Musa fell unconscious. Now, as for His saying: "Sights do not perceive Him," it is closer to indicating the affirmation of the seeing than indicating the negation of the seeing, because Allah, Glorified is His mention, did not say: "He is not seen," but He said: . And the negation of the more specific—because perception is more specific than seeing in general—the negation of the more specific does not indicate the negation of the more general. This is a known rule among the scholars: that the negation of the more specific does not necessitate the negation of the more general. So here we say: This indicates that He is seen, because if He were not seen, He would have said: "Sights do not see Him." But when He said: , it is known that He is seen, but not perceived. And we say: Sights do not perceive Him, even in the Hereafter, for it is not possible to encompass Allah, Mighty and Majestic, but He is seen. And striking a parable is not a problem, but with the difference. Do we not see the sun and not perceive it? We see it and do not perceive it. Rather, we see the smallest thing, the smallest animal. By Allah, you see it with the eye, and yet you do not perceive what is in it of what Allah, Mighty and Majestic, created in its interior or in its skin? You do not perceive it. So the result is that the negation of perception does not necessitate the negation of seeing, but it is a proof of the affirmation of the seeing. Therefore, the people of the Sunnah and the community argued with this verse for the affirmation of the seeing. Yes.
The student: Do the disbelievers see Allah, Mighty and Majestic, on the Day of Resurrection?

The Shaykh : No, the disbelievers do not see Him, because Allah says: [Al-Mutaffifin: 15]
The student: ...?

The Shaykh : Yes, this meeting, as for the disbeliever, the evidence indicates that he does not see Him, as for the disbeliever.
And among the benefits of the verse is the obligation of believing in the meeting with Allah, because Allah the Exalted punished those who do not believe in that with despair from His mercy.
And among its benefits is the affirmation of mercy, due to His saying: [Al-'Ankabut: 23]. Now, the attribution here: if we say that the intended meaning of mercy is Paradise, then it is from the category of attributing the created to its Creator, as an honor and a distinction. And if we say that it is an attribute of Allah, then it is from the category of attributing the attribute to the one who possesses it.
And among the benefits of the verse is the affirmation of the punishment for the disbelievers, and that it is a severe punishment, due to His saying: . And the verses in this regard are very numerous, and there is no need for much speech in it, because it is clear. Praise be to Allah. Yes.