And we believe that the believers will see their Lord on the Day of Resurrection: << وجوه يومئذ ناضرة * إلى ربها ناظرة >> [ al-Qiyamah : 22 _ 23 ]
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The Shaykh : The second verse is the saying of the Exalted: [Al-Qiyamah 75:22-23] On the Day of Resurrection, faces will differ. Faces ['Abasa 80:40-41] Faces [Al-Qiyamah 75:24-25] Faces will have a radiance, the radiance of bliss, as the Exalted said: a beautiful radiance. And therefore, it is with a sad, not a ta, because it is from radiance, which is beauty. These radiant, bright, beautiful faces are worthy of seeing the Lord, Mighty and Majestic, so they look at Allah. And therefore He said: Consider how and He did not say "looking at her Lord," so He placed
The student: the object of the relation
The Shaykh : What is the object of the relation? The object of the relation has two benefits: the first is to consider the rhymes, and the second is restriction, meaning it is as if they do not look at anything but Allah, because everything they look at is nothing compared to looking at Allah. This is one verse, and the other is two.
The student: ...
The Shaykh :[Al-An'am 6:103] [Al-Qiyamah 75:22-23] The third verse is the saying of the Exalted: [Yunus 10:26] Where is the evidence? The evidence is that the Prophet (peace and blessings be upon him) interpreted the increase as looking at the Face of Allah, and the Messenger of Allah (peace and blessings be upon him and his family) is the one who informed creation of the meanings of the Book of Allah. So this verse contains evidence for what? For seeing Allah. Who indicated to us that it contains evidence?
The student: The Messenger.
The Shaykh : The Messenger (may the prayer and peace of Allah be upon him)
The fourth verse is the saying of Allah, Blessed and Exalted:[Al-Mutaffifin 83:15] By that, He means the wicked [Al-Mutaffifin 83:15] the non-believers.
The student: not veiled
The Shaykh : Not veiled, because if they were veiled, there would be no difference between them and the wicked. And therefore it was reported from al-Shafi'i (may Allah have mercy on him) that he said: "What veiled these in anger is that He did not veil Himself" or "He did not veil Himself from the righteous in pleasure" And this is a good deduction, because if everyone were veiled, there would be no benefit in everyone being veiled from Allah... So Allah mentioned that these are veiled from Allah, which indicates that the righteous, who are their opposite, are not veiled from Allah, Mighty and Majestic.
The fifth verse is the saying of Allah, Blessed and Exalted:[Qaf 50:35] This verse is not very explicit, but one could say that the increase here is the increase in His saying: [Yunus 10:26] So we interpret the increase as including looking at the Face of Allah. These are five verses.
The sixth verse is the saying of Allah, Blessed and Exalted:[Al-Mutaffifin 83:22-23] Thus.
The student: Yes.
The Shaykh : In this verse, in the surah, what is it?
The student: al-Mutaffifin
The Shaykh : Al-Mutaffifin.[Al-Mutaffifin 83:22-23] What are they looking at? The surah is the one that contains the statement about the disbelievers, about the wicked: [Al-Mutaffifin 83:15] So they look at what? They look at their Lord first when they enter it, then they look at what Allah has provided them of bliss, of wives, of trees, of rivers, of everything. So they look at everything by which Allah has blessed them, and the greatest of it is what? Looking at the Face of Allah, Mighty and Majestic. So how many verses do we have?
The student: ...
The Shaykh : Six verses, some of which are very explicit and some are less so, but they all indicate seeing Allah, Mighty and Majestic.
As for the hadiths, they are mutawatir, mutawatir from the Messenger (may the prayer and peace of Allah be upon him), mutawatir as it was said.
" From what was mass-transmitted, a hadith of one who lied *** and one who built a house for Allah and sought reward
and seeing the intercession and the Pool *** and wiping over leather socks, and these are some "
Several hadiths. Peace be upon you, go, go perform wudu, recite the two verses again so you can memorize them.
The student: Okay.
The Shaykh :" From what was mass-transmitted, a hadith of one who lied *** and one who built a house for Allah and sought reward
and seeing the intercession and the Pool *** and wiping over leather socks, and these are some "
And the third time.
" From what was mass-transmitted, a hadith of one who lied *** and one who built a house for Allah and sought reward
And seeing the Intercession and the Pond *** And wiping over two socks, and this is a part "
The student : " From what is mass-transmitted, a hadith of one who lies *** And one who builds for Allah a house and seeks reward
And seeing the Intercession and the Pond *** And wiping over two socks, and this is a part "
The Shaykh : Well done. Thus some of the hadith scholars arranged it. And his saying: "And these are some" means these are not all the mutawatir; there are many mutawatir hadiths. The point from these two verses is his saying: "And seeing" The mutawatir hadiths provide certainty, they provide absolute certainty that cannot be opposed or rejected. So we have the Qur'an and what? And the mutawatir Sunnah. The third evidence is the consensus of the Salaf on that. The consensus of the Salaf: no one from the Companions, nor the Tabi'un, nor the imams after them said that Allah is not seen. And therefore some scholars declared disbelief upon one who denies seeing Allah, and said: "If one does not believe in this with these clear, bright, absolute evidences, then he has denied what is known by necessity from the religion" And they declared disbelief upon one who denies seeing Allah, Mighty and Majestic. But can we say: O Allah, whoever denies Your seeing in the Hereafter, deprive him of it?
The student: Yes...
The Shaykh : Yes.
The student: ...
The Shaykh : Yes, we say what he said about himself; he says I am deprived of it. So did we oppress him?
The student: No.
The Shaykh : Yes
The student: No.
The Shaykh : Be firm, O Abdullah ibn Awad.
The student: We did not oppress him.
The Shaykh : Why?
The student: Because when he denied the seeing, his state implies that he is saying I am deprived.
The Shaykh : Deprived, whether you prayed or not. So if we say: O Allah, whoever denies Your seeing in the Hereafter, deprive him of it, then we have not wronged him according to his saying, because he will say what?
The student: ...
The Shaykh : He will say I am deprived of it, whether you prayed or not. And I tell you, if you said: O Allah, make him one of those who look at You on the Day of Resurrection, you would be transgressing in the supplication, because he considers this
The student: ...
The Shaykh : Impossible. They consider seeing Allah impossible. Glory be to Allah, the Great. Our Lord, do not let our hearts deviate after You have guided us. Meaning, if you said to this man: O Allah, make him one of those who look at You on the Day of Resurrection, he would say I seek refuge in Allah, and not[Al-A'raf 7:55] And you would be transgressing in the supplication because you asked for what?
The student: ...
The Shaykh : What is not permissible, what is impossible for Allah. And this is forbidden for you, and I seek refuge in Allah. So I said: O Allah, deprive the one who does not believe in Your seeing in the Hereafter, deprive him of seeing You. He said: Well done, may Allah bless you. This is what I wanted. Is it correct or not? So we have not wronged him, we have not wronged him. But in his opinion, deep in his heart, if we said in front of him: I ask Allah to deprive you of seeing Him on the Day of Resurrection, his skin would shiver and his heart would constrict, even if he does not believe with his tongue. He will see that this supplication is great, because I am the one who makes it, and I believe that Allah the Exalted is seen truly, and that if I say: O Allah, whoever denies Your seeing in the Hereafter, deprive him of it, that he prayed from the heart, he will be affected without a doubt, even if he stubbornly insists and says: This is the truth, and Allah the Exalted is not seen in the Hereafter. And you prayed in accordance with reality, I do not think his heart will ever believe in this. I do not think so. But in any case, we, and praise be to Allah, believe that Allah is seen in the Hereafter. When?
The student: In the plains
The Shaykh : In the plains of the Resurrection, and in entering Paradise after entering Paradise. In the plains of the Resurrection as a test and trial, and after entering Paradise as an honor and grace. Good. We believe that the seeing is true in its reality, by the eye or by the heart?
The student: By the eye
The Shaykh : By the eye, as the most eloquent of creation and the most sincere of creation said: And the comparison here is to confirm the seeing, not to liken the seer or the seen to the seen. Good.
We also believe that this creed is built on two great foundations, rather on three: they are the Book and the Sunnah, and the consensus of the Salaf. Three evidences, three foundations: the Book and the Sunnah, and the consensus of the Salaf. No one from the Salaf ever said that Allah is not seen. Good.
"And we believe that the disbelievers are veiled from Allah, by the saying of Allah the Exalted:[Al-Mutaffifin 83:15]" They do not see Allah, not in the Hereafter, not in the plains of the Resurrection, nor... after entering Paradise. They are not from the people of Paradise. Who sees Him in the plains of the Resurrection? The believers and the hypocrites only. And the wisdom of that, of enabling the hypocrites to see Him, is to display, to display the regret of these hypocrites. A great regret. They are commanded to prostrate but they cannot, and the believers prostrate, so the seeing of Allah remains for them, and a barrier is placed between them and the believers: [Al-Hadid 57:13] [Al-Hadid 57:13] They increase in what? Regret, because seeing what one loves and then being deprived of it is more severe than not seeing it at all, is it not? Good. This is what concerns seeing Allah, Mighty and Majestic. And it appears that the lesson has ended.
The student: ...
The Shaykh : Yes
The student: ... ten minutes
The Shaykh : Yes, it is enough for us, if Allah wills.
The student: ...
The Shaykh : Good. We ask for them five minutes. It is necessary. Yes, O Abdul Qadir.
(22) [Some] faces, that Day, will be radiant, (23) Looking at their Lord.
وجوه يومئذ ناضرة إلى ربها ناظرة(40) And [other] faces, that Day, will have upon them dust. (41) Blackness will cover them.
عليها غبرة ترهقها قترةwill be contorted, (25) Expecting that there will be done to them [something] backbreaking.
باسرة تظن أن يفعل بها فاقرةAnd they will be greeted with radiance and joy
ولقاهم نضرة وسروراradiance
نضرةRadiant
ناضرةgazing at their Lord.
إلى ربها ناظرةgazing at their Lord.
إلى ربها ناظرةgazing at their Lord.
إلى ربها ناظرةThe student: the object of the relation
The Shaykh : What is the object of the relation? The object of the relation has two benefits: the first is to consider the rhymes, and the second is restriction, meaning it is as if they do not look at anything but Allah, because everything they look at is nothing compared to looking at Allah. This is one verse, and the other is two.
The student: ...
The Shaykh :
Vision perceives Him not
لا تدركه الأبصار(22) [Some] faces, that Day, will be radiant, (23) Looking at their Lord.
وجوه يومئذ ناضرة إلى ربها ناظرةFor them who have done good is the best [reward] and extra
للذين أحسنوا الحسنى وزيادةThe student: The Messenger.
The Shaykh : The Messenger (may the prayer and peace of Allah be upon him)
The fourth verse is the saying of Allah, Blessed and Exalted:
No! Indeed, from their Lord, that Day, they will be partitioned.
كلا إنهم عن ربهم يومئذ لمحجوبونNo! Indeed, from their Lord, that Day, they will be partitioned.
كلا إنهم عن ربهم يومئذ لمحجوبونThe student: not veiled
The Shaykh : Not veiled, because if they were veiled, there would be no difference between them and the wicked. And therefore it was reported from al-Shafi'i (may Allah have mercy on him) that he said: "What veiled these in anger is that He did not veil Himself" or "He did not veil Himself from the righteous in pleasure" And this is a good deduction, because if everyone were veiled, there would be no benefit in everyone being veiled from Allah... So Allah mentioned that these are veiled from Allah, which indicates that the righteous, who are their opposite, are not veiled from Allah, Mighty and Majestic.
The fifth verse is the saying of Allah, Blessed and Exalted:
They will have whatever they wish therein, and with Us is more.
لهم ما يشاءون فيها ولدينا مزيدFor them who have done good is the best [reward] and extra
للذين أحسنوا الحسنى وزيادةThe sixth verse is the saying of Allah, Blessed and Exalted:
(22) Indeed, the righteous will be in pleasure (23) On adorned couches, observing.
إن الأبرار لفي نعيم على الأرائك ينظرونThe student: Yes.
The Shaykh : In this verse, in the surah, what is it?
The student: al-Mutaffifin
The Shaykh : Al-Mutaffifin.
(22) Indeed, the righteous will be in pleasure (23) On adorned couches, observing.
إن الأبرار لفي نعيم على الأرائك ينظرونNo! Indeed, from their Lord, that Day, they will be partitioned.
كلا إنهم عن ربهم يومئذ لمحجوبونThe student: ...
The Shaykh : Six verses, some of which are very explicit and some are less so, but they all indicate seeing Allah, Mighty and Majestic.
As for the hadiths, they are mutawatir, mutawatir from the Messenger (may the prayer and peace of Allah be upon him), mutawatir as it was said.
" From what was mass-transmitted, a hadith of one who lied *** and one who built a house for Allah and sought reward
and seeing the intercession and the Pool *** and wiping over leather socks, and these are some "
Several hadiths. Peace be upon you, go, go perform wudu, recite the two verses again so you can memorize them.
The student: Okay.
The Shaykh :" From what was mass-transmitted, a hadith of one who lied *** and one who built a house for Allah and sought reward
and seeing the intercession and the Pool *** and wiping over leather socks, and these are some "
And the third time.
" From what was mass-transmitted, a hadith of one who lied *** and one who built a house for Allah and sought reward
And seeing the Intercession and the Pond *** And wiping over two socks, and this is a part "
The student : " From what is mass-transmitted, a hadith of one who lies *** And one who builds for Allah a house and seeks reward
And seeing the Intercession and the Pond *** And wiping over two socks, and this is a part "
The Shaykh : Well done. Thus some of the hadith scholars arranged it. And his saying: "And these are some" means these are not all the mutawatir; there are many mutawatir hadiths. The point from these two verses is his saying: "And seeing" The mutawatir hadiths provide certainty, they provide absolute certainty that cannot be opposed or rejected. So we have the Qur'an and what? And the mutawatir Sunnah. The third evidence is the consensus of the Salaf on that. The consensus of the Salaf: no one from the Companions, nor the Tabi'un, nor the imams after them said that Allah is not seen. And therefore some scholars declared disbelief upon one who denies seeing Allah, and said: "If one does not believe in this with these clear, bright, absolute evidences, then he has denied what is known by necessity from the religion" And they declared disbelief upon one who denies seeing Allah, Mighty and Majestic. But can we say: O Allah, whoever denies Your seeing in the Hereafter, deprive him of it?
The student: Yes...
The Shaykh : Yes.
The student: ...
The Shaykh : Yes, we say what he said about himself; he says I am deprived of it. So did we oppress him?
The student: No.
The Shaykh : Yes
The student: No.
The Shaykh : Be firm, O Abdullah ibn Awad.
The student: We did not oppress him.
The Shaykh : Why?
The student: Because when he denied the seeing, his state implies that he is saying I am deprived.
The Shaykh : Deprived, whether you prayed or not. So if we say: O Allah, whoever denies Your seeing in the Hereafter, deprive him of it, then we have not wronged him according to his saying, because he will say what?
The student: ...
The Shaykh : He will say I am deprived of it, whether you prayed or not. And I tell you, if you said: O Allah, make him one of those who look at You on the Day of Resurrection, you would be transgressing in the supplication, because he considers this
The student: ...
The Shaykh : Impossible. They consider seeing Allah impossible. Glory be to Allah, the Great. Our Lord, do not let our hearts deviate after You have guided us. Meaning, if you said to this man: O Allah, make him one of those who look at You on the Day of Resurrection, he would say I seek refuge in Allah, and not
Call upon your Lord in humility and privately; indeed, He does not like transgressors.
ادعوا ربكم تضرعا وخفية إنه لا يحب المعتدينThe student: ...
The Shaykh : What is not permissible, what is impossible for Allah. And this is forbidden for you, and I seek refuge in Allah. So I said: O Allah, deprive the one who does not believe in Your seeing in the Hereafter, deprive him of seeing You. He said: Well done, may Allah bless you. This is what I wanted. Is it correct or not? So we have not wronged him, we have not wronged him. But in his opinion, deep in his heart, if we said in front of him: I ask Allah to deprive you of seeing Him on the Day of Resurrection, his skin would shiver and his heart would constrict, even if he does not believe with his tongue. He will see that this supplication is great, because I am the one who makes it, and I believe that Allah the Exalted is seen truly, and that if I say: O Allah, whoever denies Your seeing in the Hereafter, deprive him of it, that he prayed from the heart, he will be affected without a doubt, even if he stubbornly insists and says: This is the truth, and Allah the Exalted is not seen in the Hereafter. And you prayed in accordance with reality, I do not think his heart will ever believe in this. I do not think so. But in any case, we, and praise be to Allah, believe that Allah is seen in the Hereafter. When?
The student: In the plains
The Shaykh : In the plains of the Resurrection, and in entering Paradise after entering Paradise. In the plains of the Resurrection as a test and trial, and after entering Paradise as an honor and grace. Good. We believe that the seeing is true in its reality, by the eye or by the heart?
The student: By the eye
The Shaykh : By the eye, as the most eloquent of creation and the most sincere of creation said:
as we see the moon on the night of the full moon
كما نرى القمر ليلة البدرWe also believe that this creed is built on two great foundations, rather on three: they are the Book and the Sunnah, and the consensus of the Salaf. Three evidences, three foundations: the Book and the Sunnah, and the consensus of the Salaf. No one from the Salaf ever said that Allah is not seen. Good.
"And we believe that the disbelievers are veiled from Allah, by the saying of Allah the Exalted:
No! Indeed, from their Lord, that Day, they will be partitioned.
كلا إنهم عن ربهم يومئذ لمحجوبونwith a door, its interior containing mercy, but on the outside of it
بسور له باب باطنه فيه الرحمة وظاهره من قبلهbut on the outside of it is torment.
من قبله العذابThe student: ...
The Shaykh : Yes
The student: ... ten minutes
The Shaykh : Yes, it is enough for us, if Allah wills.
The student: ...
The Shaykh : Good. We ask for them five minutes. It is necessary. Yes, O Abdul Qadir.