Explanation of the author's statement and his saying: (Everything will perish except His Face)

The Shaykh : All right, he says: And Allah the Exalted said: Allah the Exalted said: here like this?
What is the meaning of His saying: ? We say that the best way to interpret the Qur'an is with the Qur'an corresponds to corresponds to so the meaning is that everything is transient and vanishing except
The student: except the Face of Allah

The Shaykh : except the Face of Allah (Mighty and Majestic), for He is the Everlasting. For this reason He said: He is the Everlasting Judge to whom people return to be judged between them. It was also said regarding the meaning of the verse: meaning except what is intended for His Face, except what is intended for His Face. They said that the context of the verse indicates this. As if He is saying: Do not call upon any god other than Allah and associate partners with Him, for your work and your association, what is it?
The student: perishing

The Shaykh : perishing, destroyed, except what you have made sincere for His Face, for that remains. Because the righteous deed has a reward that remains and does not perish in the Gardens of Pleasure. But the first meaning is more sound and stronger. And according to the method of those who say it is permissible to use a word with multiple meanings in both its senses, we say it is possible to apply the verse to both meanings, as there is no contradiction between them. So it is applied to this and to this. It is said: Everything perishes and Allah (Mighty and Majestic) remains, except the Face of Allah. And yes, everything perishes except the Face of Allah, and every deed vanishes into nothingness except what is intended for the Face of Allah, except what is intended for the Face of Allah. All right, in either of the two interpretations of the verse, is there evidence for the establishment of the Face for Allah or not?
The student : Yes

The Shaykh : The first or the second meaning contains evidence for the establishment of the Face for Allah (Glorified and Exalted is He), and that Allah (Glorified and Exalted is He) has a Face described with majesty and honor. And He (Glorified and Exalted is He) said, no, the speech ended on the attribute of the Face.
Here is a discussion. We said that the intended meaning of the Face is the Face of Allah truly, and it is a Face established for Him in reality, not resembling the faces of the created beings. Because this is the apparent meaning of the word. Does reason prevent this? No, reason does not prevent it. Reason does not prevent it. And whoever has a Face, without doubt, it indicates his perfection. So the Face is from perfection without doubt. Indeed, among the created beings we see that whoever has a better face is more beautiful and more perfect. And Allah (Glorified and Exalted is He) is Beautiful and loves beauty. So the Face is established for Allah the Exalted by the requirement of the text, and also by the requirement of reason, because it is among the attributes of perfection. It remains to be said: Which of the attributes is it?
The student: Essential.

The Shaykh : From the essential attributes, the informational ones, the informational ones whose referent for us is
The student: parts and components

The Shaykh : parts and components. And we do not say it is from the essential conceptual attributes. If we said that, we would agree with the interpreters or the distorters. We would agree with the distorters. Rather, we say it is an essential informational attribute, its referent for us is parts and components, but for Allah we do not say it is a part of Allah or a component of Allah, because that implies a deficiency in Allah (Glorified and Exalted is He). All right, did the people of the Sunnah agree with anyone, or did the Muslim community reach consensus on this interpretation? The answer is no. For the people of distortion refused but to follow the path they are on, which is distorting the words from their places. And they said it is not possible for Allah to have a Face, and far is He from having a Face. I seek refuge in Allah. Glory to the One who is free from parts and purposes. And what else?
The student: and attributes

The Shaykh : and attributes. You are anthropomorphists, you are likeners, you are comparers. You have not attributed to Allah His true worth.
O people, fear Allah (Mighty and Majestic). We have not described Allah except with what He described Himself with.
They said: Absolutely, Allah does not have a Face. And the verse? They said the intended meaning of the Face is the reward. Everything perishes except the reward of Allah. So they interpreted the Face, which is an attribute of perfection, with a created thing that is separate from Allah, capable of non-existence and existence, or not? The reward is capable of non-existence and existence, so it is a created thing after it was not. And it is permissible for it to cease to exist. If not for the promise of Allah regarding its permanence, it would be permissible from the standpoint of reason for it to cease to exist, I mean the reward. So do you say now that the Face of Allah, with which Allah described Himself, do you say it is from the category of the possible or from the category of the necessary? If they interpret it as the reward, it becomes from the category of
The student: the possible

The Shaykh : The possible thing is that which may exist or not exist, but we ask: how can Allah say: Then we say that He is of the possible, rather He is of the obligatory, eternally and forever. Then we say: Your statement is refuted first because it contradicts the apparent meaning of the text, for the apparent meaning of the text is that this is a specific face and not the reward. Third, it contradicts the consensus of the Salaf, for none of the Salaf said that the intended meaning of the face is the reward, and their books are before us, written and preserved. Bring us a text from the Companions or from the imams of the Tabi'un and those who followed them with excellence that they interpreted it with this interpretation; they will never find a way to do so. Third: we ask, is it possible that
The student: Fourth
The student: Thirdly

The Shaykh : Thirdly, we say: Is it possible that the reward be described with this great attribute? Yes, is it possible or not?
The student: No.

The Shaykh : It is not possible. Meaning, if we said, for example, the reward of the righteous is possessed of majesty and honor, is that permissible or not?
The student: No.

The Shaykh : It is absolutely not permissible. And Allah the Exalted described this Face as being possessed of majesty and honor.
All right, fourthly, we say: What do you say about the saying of the Messenger (peace and blessings be upon him): So does the reward have this light that burns what the sight of Allah reaches of the creation? Absolutely not possible. And by this we know the falsity of their statement, and that it is a false statement, and that it is obligatory upon us to interpret this Face with what Allah intended by it, which is a Face subsisting in Him (Blessed and Exalted is He), described with majesty and honor. If you ask: Does every instance of the word "Face" attributed to Allah intend the Face of Allah which is His attribute? The answer is: This is the original rule. This is the original rule. and similar verses. So the original rule is that the intended meaning of this Face is the Face of Allah (Mighty and Majestic), which is one of His attributes. But there is a word in which the exegetes differed, and it is His saying the Exalted: meaning to whatever direction you turn your faces so there is the Face of Allah. They said that the exegetes differed on this verse. Some of them said that the Face means the direction, due to His saying the Exalted: So the intended meaning of the Face is the direction, meaning so there is the direction of Allah, meaning so there is the direction to which Allah accepts your prayer. Yes, to whatever direction, it is the direction to which Allah the Exalted accepts your prayer. They said because it was revealed in the state of travel, when a person prays the voluntary prayer, he prays wherever his face is, or when the qiblah is confused, he strives and prays wherever the Face of Allah is. But the correct view is that the intended meaning of the Face here is the true Face of Allah, truly. To whatever direction you turn, there is the Face of Allah (Glorified and Exalted is He). Because Allah encompasses everything, and because it is established from the Prophet (peace and blessings be upon him) For this reason, it is forbidden to spit in front of one's face, because Allah is in front of one's face. So if you pray in a place where you do not know where the qiblah is, and you strive and investigate and pray, and the qiblah in reality is behind you, where is Allah? In front of your face, even in this state. And this is a correct meaning that agrees with the apparent meaning of the verse. And the first meaning does not contradict it in reality. If we say "so there is the direction of Allah" and there was evidence, whether this evidence was the interpretation of the verse with the second meaning, or the evidence was what came in the Sunnah, then when you turn to Allah in your prayer, it is the direction of Allah to which Allah accepts your prayer from one side, and there is also the Face of Allah truly. And at that time, the two meanings do not contradict each other. This is the summary of the speech on establishing the Face of Allah (Glorified and Exalted is He).
And know that this great Face, described with majesty and honor, is a Face that cannot be comprehended in description, nor can it be comprehended in imagination. Rather, whatever you estimate, Allah the Exalted is above that and greater, above that and greater, as Allah the Exalted said: And Allah knows best.

The questioner : The Shaykh, they say about the hadith...

The Shaykh : Which

The questioner : If...

The Shaykh : Yes

The questioner : And what do they say about it?

The Shaykh : By Allah, I do not know what their answer is, but their answer will be difficult, it will be difficult. Yes.

The questioner : The Shaykh, regarding the Face and its application to the Essence

The Shaykh : On what? What?

The questioner : ... the Face and the Essence, both of them.

The Shaykh : Yes, yes, this, if Allah wills, we will discuss it, if Allah wills, in.