Explanation of the author's statement and his saying: (And the Face of your Lord will remain, possessing majesty and honor)

The Shaykh : Then we move on to the attribute of the Face, the Face of the Lord, Mighty and Majestic. So He, the Exalted, said. The author said: And his saying, with the genitive case?
The student: Yes.

The Shaykh : Yes, with the genitive case, as a conjunction to what came before. This is conjoined to His saying, the Exalted: For this reason, some of the Salaf said that it is recommended that when you recite you connect it with your saying: Why? So that it becomes clear to you the deficiency of the human and the perfection of the Creator, the deficiency of the created and the perfection of the Creator. How is that? This is contrasted with that: this is perishing and that is remaining. Good. His saying, the Exalted: means: it does not perish. The Face, its meaning is known, but its modality is unknown. We do not know how the Face of Allah, Mighty and Majestic, is, like His other attributes. But we believe that He has a Face described with majesty and honor, and described with beauty, greatness, and great light. Until the Prophet (peace and blessings be upon him) said: Allah is the Greatest. Meaning, its beauty, its greatness, its majesty, and its light: whatever his sight reaches of His creation, and his sight reaches everything. So if this veil, the veil of light, were removed from His Face, Exalted and Majestic is He, everything would burn, everything would burn. For this reason, we say this Face is a great Face that can never be likened to the faces of the created. Based on this, we say that we affirm that Allah has a Face. We affirm that Allah has a Face. From where did you take this? We affirm that this Face does not resemble the faces of the created, as He, the Exalted, said: It is obligatory upon us to affirm that we do not know the modality of this Face, as He, the Exalted, said: And as He, the Exalted, said: except what He wills. And Allah, Mighty and Majestic, did not teach us about the modality of His Face. So He did not will to teach us it. If He had willed to teach us it, He would have taught us it. Since He did not teach us it, we know that He did not will it, so we know that we do not encompass it in knowledge, as He said: And on this basis, it is not possible to know the modality of the Face of Allah, Glorified and Exalted is He. If someone tries to imagine this modality in his heart or to speak about it with his tongue, we say: you are an innovator, misguided, saying about Allah what you do not know. And Allah has forbidden us to say about Him what we do not know. And He, the Exalted, said: And here he said: To whom was the lordship attributed? To Muhammad (peace and blessings be upon him). And this is the most specific of the types of lordship, because lordship is general and specific, and the specific is more specific, and there is specific above that. Good. He says specific above that, meaning in generality and comprehensiveness. But in terms of superiority and importance, the most specific lordship is undoubtedly the best. He said: Is it an attribute of the Lord or an attribute of the Face? Which one?
The student: Of the Face.

The Shaykh : What is the evidence?
The student: It is raised.

The Shaykh : The evidence is the nominative case. If it were an attribute of the Lord, he would have said
The student: "the one who has"

The Shaykh : as he said in the same surah: So when he said: we know that it is a description of the Face and not a description of the Lord. As for the description of the Lord, it came at the end of the surah: Good. Majestic, majesty means greatness and dominion. Majesty means greatness and dominion. Honor: it is a verbal noun from "to honor." So does the meaning imply that He is the possessor of majesty and honor that He bestows upon His awliya (close friends of Allah), or the honor that His awliya (close friends of Allah) bestow upon Him, or both? A word similar to this passed by us recently, and it is
The student: ...

The Shaykh : No.
The student: ...

The Shaykh : No, my brother.
The student: ...

The Shaykh : A word similar to this passed by us, meaning it is one word suitable for both this and that.
The student: Al-Wadud (The Most Affectionate).

The Shaykh : Al-Wadud is suitable for the one who loves and the one who is loved. This is for the one who honors and the one who is honored. Allah, Glorified and Exalted is He, is honored, and His honor is the fulfillment of obedience to Him. And He is the one who honors those of His creation who deserve honor, those of His creation who deserve honor. So for His majesty and the perfection of His dominion and greatness, He is worthy of being honored and praised, Glorified and Exalted is He. And the honor of each person is according to his status. When we honor a guest, it means we present to him what? Good food, right? And a good bed and a prepared place. And each person is according to his status. A person from your relatives comes to you as a guest, you present to him what kind of food? Simple, ordinary. A group comes to you who are not from your relatives and they have status and honor, you present to them
The student: What befits them.

The Shaykh : What befits them. The honor of Allah, Mighty and Majestic, is not like this. The honor of Allah, Glorified and Exalted is He, is that you value Him with His true value and that you magnify Him with His true magnification, not because He needs your honor, but so that He may bestow upon you the reward and favor you with the reward, Glorified and Exalted is He. Good, we do not proceed in this.