Explanation of the author's statement: And his saying: (Faces on that Day will be radiant, gazing at their Lord)

The Shaykh : This means by that the Day of Resurrection meaning beautiful in terms of radiance, with the letter dhad, and it is beauty, so they are radiant, meaning beautiful, due to His saying, Exalted is He: meaning beauty in their faces and joy in their hearts. So he says here — it was mentioned earlier, O Husayn — : meaning beautiful gazing, the other one with the letter dhad, with the letter dhad from looking. Here, looking is transitive with the preposition "to," which indicates the goal. It is a looking that emanates from the faces, emanates from the faces. What is the looking that emanates from the faces done with? With the eye, it is done with the eye. The looking that emanates from the faces is done with the eye, and the looking that emanates from the hearts is
The student: with knowledge

The Shaykh : with insight, reflection, and contemplation. So here, the looking emanates from the faces to whom? To the Lord, Mighty and Majestic So the noble verse indicates that these radiant, beautiful faces... your excellence, gaze at their Lord, Mighty and Majestic, and they increase in beauty to their beauty, they increase in beauty upon their beauty. And look at how He made these faces prepared and ready to gaze at Allah, Mighty and Majestic, because they are
The student: radiant

The Shaykh : because they are radiant, beautiful, and ready to gaze at the Face of Allah. Good.
So we say that this verse contains evidence that Allah, Mighty and Majestic, is seen with the eyes, He is seen with the eyes. And this is the position of the people of the Sunnah and the community, that Allah, Glorified and Exalted is He, is seen with the sight. They cited as evidence for this the verses that the author brought forth, and they cited as evidence the mass-transmitted hadiths from the Prophet (peace and blessings be upon him), mass-transmitted, they are not singular reports, mass-transmitted, narrated from the Prophet (peace and blessings be upon him) by many Companions, and from these Companions many Successors, and from the Successors many Successors of Successors, and so on. And they composed poetry on this meaning:
"From what is mass-transmitted is a hadith of one who lied *** And of 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 point is his saying: "and seeing" The people of the Sunnah and the community say that the looking here is with the sight in reality. Does looking necessarily imply comprehension? No, because Allah says: Just as knowledge by the heart does not necessarily imply comprehension, Allah the Exalted said: We know our Lord with our hearts, but we do not comprehend His how and His reality. We see our Lord with our eyes, but our eyes do not comprehend Him Good.
The people of denial (ta'til) differed from the people of the Sunnah in this, and they said: It is not possible for Allah to be seen, because Allah is not a body. And those who deny the elevation say that Allah is not seen because He is not above the universe, nor below it, nor to its right, nor to its left, nor above, and so on. How do they see Him? From where do they see Him? Do you understand? And they distort the words from their places in the texts.
Their argument: They said, we argue against you with the Qur'an and reason, meaning with the auditory evidence and the rational evidence, that Allah is not seen.
Good, bring your proof, they said, listen: They said, so He said: And this is evidence for the impossibility of seeing, because is for negation, for negation, and negation is a report that abrogation does not enter into, because if abrogation entered into it, it would be a contradiction of the report of Allah. Pay attention: If it does not enter into abrogation, then the seeing of Allah is what?
The student: Impossible

The Shaykh : Impossible, or not?
The student: Impossible

The Shaykh : Because Allah said: It is finished, impossible. If it were assumed that someone claimed that Allah is seen, it would be a contradiction of His saying: And a report that contradicts Allah is impossible. So the seeing is impossible, the seeing of Allah is impossible. Good, my brothers, the verses with us and the hadiths, they said, yes The gathering of "ala" means yes, meaning gazing, yes, their Lord meaning gazing
The student: yes, their Lord

The Shaykh : Yes, their Lord. This is distortion, a distortion that fools and children laugh at, they laugh at it.
The others said, and they are better in distortion than these, they said: meaning gazing at the reward of their Lord, gazing at the reward of their Lord, meaning that they are beautiful in faces, and also they gaze at the reward of their Lord, from the flowing rivers of water, milk, honey, and intoxicants, and the trees So if they gaze at this pleasure and this reward, yes, do they increase in joy or not? And they increase in beauty. As for their Lord Himself, no. See how the interpretation (ta'wil) is now?
Good, they said that the Messenger (peace and blessings be upon him) said ..
We said to them, we, that the Messenger (peace and blessings be upon him) said: They said, yes, this means the strength of certainty, the strength of certainty, because when a person's certainty in something becomes strong, it becomes as if he
The student: He sees it.

The Shaykh : sees it with his eye. Excellence in worship is that you worship Allah, here
The student: as if you see Him

The Shaykh : As if you see Him, as if you see Him. So means its meaning is the strength of certainty, do you understand? Good, we will answer them, if Allah wills, this is about their evidence.
They said, do the people of the Sunnah and the community, we say: by what the verses of Allah and the Sunnah of His Messenger indicate. As for the auditory and rational evidence you cited, we will answer you about it with the help of Allah. They said, the people of the Sunnah: that His saying, Exalted is He, "You will not see Me" does not contain evidence for eternal negation, meaning you will not see Me forever. Rather, the meaning is you will not see Me in the state of your request for seeing, meaning in this world, because a person in this world is not able to see Allah, Mighty and Majestic, due to the weakness of his
The student: His power.

The Shaykh : strength and body. And "lan" does not necessitate eternity, it does not necessitate eternity. It comes in the language for negation, but the negation in it may be restricted. Yes, like His saying, Exalted is He: See, this is emphatic, "They will not wish for it forever," and yet He says about them They wished for death, or not?
The student: Yes.

The Shaykh : They wished for death. Did "lan" become for eternity or for other than eternity?
The student: for other than eternity

The Shaykh : For other than eternity. So we say that the speech of our Lord is not contradicted, and His report must be so, and it is not possible for Musa or anyone other than Musa in this world to see Allah forever. And for this, the correct thing is that the Prophet (peace and blessings be upon him) did not see his Lord on the Night of the Ascension. Yes.
With this, their argument with the verse fell, their argument with the verse fell.
Second, we say: in the verse is what indicates the falsity of your saying, meaning there is affirmative evidence, because our first answer was defensive. Now we will attack them from the verse. And you know that evidence is like weapons, what are they?
The student: defensive

The Shaykh : Offensive and defensive. So first, we defended against their argument and said, it does not indicate that the negation is eternal. "Lan" does not indicate eternal negation, and I mentioned an example for you. Yes, and Ibn Malik says:
"And if you see negation with 'lan' as eternal *** Then his saying, refute it, and support the rest"
Who among you memorizes it?
The student: I

The Shaykh : From now, from now, I want from now
"And if you see negation with 'lan' as eternal *** Then his saying, refute it, and support the rest"
The student : Shaykh

The Shaykh : Yes, from now, O Khalil? Let's go
The student: And if you see negation with 'lan' as eternal, then his saying

The Shaykh : His statement
The student: then his saying

The Shaykh : Then his saying
Are we going now? We said, we will attack you with an attack in the verse with the verse that you argued with for your saying. How? So Musa's question about seeing indicates that he knows it is impossible or that it is possible?
The student: possible

The Shaykh : That it is possible?
The student: Yes.

The Shaykh : The point is, if he knew it was impossible
The student: he would not have asked

The Shaykh : He would not have asked. So Musa is more knowledgeable about Allah than you, without doubt, and he asked for seeing. And if he had known it was impossible, he would not have asked for it, because if you asked Allah for something impossible, you would be transgressing in supplication, or not?
The student: Yes.

The Shaykh : Yes, so, praise be to Allah, there is in the verse
The student: evidence against them

The Shaykh : Evidence against them, and this can be made a witness for the saying of Shaykh al-Islam Ibn Taymiyyah (may Allah have mercy on him) in his great book, which no one has composed like it, which is *Dar' Ta'arud al-'Aql wa al-Naql*, known as *The Book of Reason and Revelation*, and it is a great book. He said: "I am ready for every person who argues with a correct evidence for falsehood to make this evidence an evidence against him" - Subhan Allah - I turn it around and it becomes an evidence against him. And this is correct if you reflect on it. Everyone who argues for falsehood with a correct evidence, if you reflect on the evidence, you find it is an evidence against him and not for him. Good.
The auditory evidence, the auditory evidence, I mean the rational evidence, regarding the impossibility of seeing. They say that if you see Allah, if we say the seeing is permissible, it necessitates that He is a body, it necessitates that He is a body, yes, and bodies
The student: Are similar.

The Shaykh : They are similar, and this is a denial of the saying of Allah the Exalted: Why? We tell them: if it is necessary that the permissibility of seeing Allah (Mighty and Majestic) implies that He is a body, then yes, let it be so. Why? Because the necessary consequence of the statement of Allah and His Messenger is truth. However, it is not necessary that this body be like the bodies of created things; this is not required. Just as you say that Allah has an essence that does not resemble other essences, we say: if it is necessary that He be a body, then He has a body that does not resemble other bodies, because the bodies of created things are created after they did not exist, composed of what? Of parts, where one part does not stand except by another, or not? But the Creator (Mighty and Majestic) is never a body in this sense, never a body in this sense. And thus we say to them: this necessary consequence you mentioned, if it is necessary from the text, then it is true; and if it is not necessary, then do not impose it on us, and it is sufficient for us to prevent it, as has been mentioned.
As for their response to our evidence by saying: meaning they are waiting for His reward, we say simply: this is contrary to the text and contrary to the consensus of the Salaf. The Salaf are in absolute, definitive consensus that Allah (Mighty and Majestic) is seen, based on the evidence of the Book and the Sunnah, but He is not encompassed.
They also cited another verse, other than the story of Musa, citing the saying of Allah the Exalted: But this is, in reality, a very weak argument. Why? Because the negation of perception implies the existence of the original act of seeing, so it is, in truth, evidence
The student: Against them.

The Shaykh : against them, because if He were never seen, He would have said: "Sight does not see Him," but He did not say: So in the verse there is evidence against them. For this reason, some of the people of the Sunnah cited it as evidence for seeing Allah, saying that this verse is clear evidence for seeing, because the negation of the specific implies the existence of the general, otherwise the negation of the specific would be a matter of suggestion, right or not?
The student: Correct.

The Shaykh : Now, if you said, for example, "There is no animal in this room," does that include that there is no cattle, no sheep, or anything else? Clear? But if you say "There is no cattle in it,"
The student: ...

The Shaykh : there might be this in it, even though they are bodies, they are not concepts. But the issue of perception and seeing is a concept. So if we negate the specific, the existence of the general is necessary. Now, we continue in mentioning the verses. He says: