بسم الله الرحمن الرحيم، الحمد لله رب العالمين، والصلاة والسلام على رسول الله وعلى آله وصحبه أجمعين، أما بعد:
**Translated from Shaykh Rashid bin Salim Al Busafi – حفظهالله – book “ ”بغية الراقي في شرح خلاصة المراقي
Daleels from Text that show the Impossibility of Seeing Allah SWT
- The addition of “La Al Nafiya” in Allah Saying { لا تدركه الأبصار } implies continuity and
permanence, so visions don’t perceive him permanently in dunya and in Akhira
“Vision perceives Him not, but He perceives all vision; and He is the Subtle, the Acquainted.” (Qur’an 6:103)
- Someone may say that the nahi in this ayat came by “La al nafiya” “ لا” and didn’t come
with the letter “ لن ” like in the ayat { لن تراني } and it’s known that “ لن ” is stronger in implying
that which is forbidden and permanence than “ لا” so why didn’t the description came with it in the first
Ayat? We say that the ayah { لَّا تُدْرِكُهُ ا لْأَبْصَارُ وَهُوَ يُدْرِكُ ا لْأَبْصَارَ وَۖهُوَ اللَّطِيفُ الْخَبِيرُ } came in the
context of praise and reporting/telling and not for reproach and scolding, but for the ayah (Qur’an 7:143)
لن تراني} } it came in the context of a reply and reproach and scolding for the people of
Mosa who asked to see their lord manifestly in their saying {َ لَنۡ نُّؤۡمِنَ لَكَ حَتّٰى نَرَى
اللّٰهجَهۡرَةً{ ] 2:55 ] and Allah told us about that in his saying { وَلَمَّا جَاءَ مُوسَىٰ لِمِيقَاتِنَا وَكَلَّمَهُ رَبُّهُ قَالَ رَبِّ أَرِنِي
أَنظُرْ إِلَيْكَ قَۚالَ لَن تَرَانِي وَٰلَكِنِ انظُرْ إِلَى الْجَبَلِ فَ إِنِ اسْتَقَرَّ مَكَانَهُ فَسَوْفَ تَرَانِي فَۚلَمَّا تَجَلَّىٰ رَبُّهُ لِلْجَبَلِ جَعَلَهُ دَكًّا وَخَرَّ مُوسَىٰ (Qur’an 7:143)
2. And (remember) when you said: “O Musa (Moses)! We shall never believe in you till we see Allah plainly.” But you were seized with a thunderbolt (lightning) while you were looking. (Qur’an 2:55)
- [صَعِقًا فَۚلَمَّا أَفَاقَ قَالَ سُبْحَانَكَ تُبْتُ إِلَيْكَ وَ أَنَا أَوَّلُ الْمُ ؤْ مِنِينَ{ ] 7:143
- The word [ الإدراك ]: in language means to catch up, ” فأدركته بيدك ” fa adraktahu by your hands
means you have touched it, and you adrakt his life meaning you caught up to him alive
even for one day, and adraktahu by your vision means that you have you looked at him
and viewed him. And Allah swt have mentioned the saying of the people of Moses (as) to him { فَلَمَّا
تَرَاءَى الْجَمْعَانِ قَالَ أَصْحَابُ مُوسَىٰ إِنَّا لَمُدْرَكُونَ } meaning they have been caught up, and He the
Exalted (swt) saying in the people of hell { [كُلَّمَا دَخَلَتْ أُمَّةٌ لَّعَنَتْ أُخْتَهَا حَۖتَّىٰ إِذَا ادَّارَكُوا فِيهَا جَمِيعًا{ ] 7:38
meaning they caught up to each other.
الأبصار) . 4 ) is jam3 (plural) of بصر and it’s jam3 (plural) identified by ( أل ) and أل is used to
identify the sort, so any sort of vision cannot perceive him, as Imam Al Salmi says in
.شمس الأصول” وإن أتى ذو اللام وهو محتمل للجنس والعهد فالجنس حمل“ - In the ayah there are three sections: the first: { لا تدركه الأبصار } the second: { {وَهُوَ يُدْرِكُ ا لْأَبْصَارَ
the third: { اللَّطِيفُ الْخَبِيرُ } and if we came and looked at this ayah we’ll find it came to explain
and tell us about the first section, not the second as there’s no khilaf in it, because Allah
swt is capable of all, so he perceives the visions and perceives all, that’s why he told us
in a glorifying way that visions cannot perceive him. - And since we have confirmed that the ayah came to confirm the first section and it’s { لا
تدركه الأبصار }، then what’s the meaning and the hikma behind mentioning the second
section { وَهُوَ يُدْرِكُ ا لْأَبْصَارَ } when there’s no khilaf in it and no doubt?!. The answer: that is
what is called in the science of bayan by Muqabala (comparison) he came with the
second section as a comparison to the first section to imply further confirmation. So
since he 100% perceives visions, then visions don’t perceive him 100%, and the
comparison technique for two opposing things in the Quran is too much, and it is used to
imply further confirmation for both. - And what also implies that the ayah came to confirm the first section of it, is what came
in the third section from the tail { وَهُوَ اللَّطِيفُ الْخَبِيرُ{ واللطيف من اللطافة والخفاء (subtle) and the
Khaber is knowledgeable of his creations reality and abilities. So if the ayah came to
confirm the second section { وَهُوَ يُدْرِكُ ا لْأَبْصَارَ } it would have been tailed with what suits that
from what implies ability and vision as known from the style of the Quran like his saying
{ إِنَّ ٱ للَّه هَُوَ ٱلسَّمِيعُ ٱلْبَصِيرُ{ ] 40:20 ] or like his saying { [ إِنَّ اللَّه عََلَى كُلِّ شَيْءٍ قَدِيرٌ{ ] 2:20 - This Shareef ayah { لَّا تُدْرِكُهُ ا لْأَبْصَارُ وَهُوَ يُدْرِكُ ا لْأَبْصَارَ وَۖهُوَ اللَّطِيفُ الْخَبِيرُ } came as a news, so it’s
from the news that Allah the Exalted had told us about himself, and it’s not possible for
certain that the news differ from what they imply and become opposed to what Allah the
Exalted had told, as the news contradicting reality is called a lie, and Allah is Exalted
highly from that. - This Shareef ayah { لَّا تُدْرِكُهُ ا لْأَبْصَارُ وَهُوَ يُدْرِكُ ا لْأَبْصَارَ وَۖهُوَ اللَّطِيفُ الْخَبِيرُ } came in the context of
glorification, so it’s not permissible for what Allah has glorified himself by to change, else
it’ll became necessary for the removal of what he’s been glorified with to be attributed to
its opposite which is slander, Allah is exalted from that. - And for ayah { وَلَمَّا جَاءَ مُوسَىٰ لِمِيقَاتِنَا وَكَلَّمَهُ رَبُّهُ قَالَ رَبِّ أَرِنِي أَنظُرْ إِلَيْكَ قَۚالَ لَن تَرَانِي وَٰلَكِنِ انظُرْ إِلَى الْجَبَلِ فَ إِنِ
اسْتَقَرَّ مَكَانَهُ فَسَوْفَ تَرَانِي فَۚلَمَّا تَجَلَّىٰ رَبُّهُ لِلْجَبَلِ جَعَلَهُ دَكًّا وَخَرَّ مُوسَىٰ صَعِقًا فَۚلَمَّا أَفَاقَ قَالَ سُبْحَانَكَ تُبْتُ إِلَيْكَ وَ أَنَا أَوَّلُ
الْمُ ؤْ مِنِينَ{ ] 7:143 ] so the entry of “ لن ” al nafia on the ” فعل المضارع ” in he the exalted saying { لن
تراني } implies continuation and permanency and eternality, so you’ll not see in
permanency in the Dunya and the Akhira; because “ لن ” eternalizes it’s Fi3l(verb) - In this Ayah Allah held the matter of seeing him to the mountain if it were to remain still
when Allah command reaches it, he the Exalted said { وَٰلَكِنِ انظُرْ إِلَى الْجَبَلِ فَ إِنِ اسْتَقَرَّ مَكَانَهُ فَسَوْفَ
تَرَانِي } however the mountain didn’t stay still and how could it, rather it was crushed and
turned to dust as Allah told us { فَلَمَّا تَجَلَّىٰ رَبُّهُ لِلْجَبَلِ جَعَلَهُ دَكًّا وَخَرَّ مُوسَىٰ صَعِقًا } and what is held by
an impossible is an impossible in itself. - As for the hadeeth « جَنَّتانِ مِن فِضَّةٍ آنِيَتُهما، وما فيهما، وجَنَّتانِ مِن ذَهَبٍ آنِيَتُهما، وما فيهما، وما بين القومِ وبين أنْ
ينظروا إلى ربِّهم إلَّا رِداءُ الكِبْرِياءُ على وجهِه في جَنَّة عَدْنٍ ». ((The Prophet said, “(There will be) two
Paradises of silver and all the utensils and whatever is therein (will be of silver); and two
Paradises of gold, and its utensils and whatever therein (will be of gold), and there will
be nothing to prevent the people from seeing their Lord except the Cover of Majesty over
His Face in the Paradise of Eden (eternal bliss).)) it implies that what is stopping the
people from looking at their Lord is the Cover of Majesty, and this an attribute of his
virtue that is not possible for the almighty to give up on, As Allah (swt) does not give up on
his Attributes of his virtue, and them confirming seeing Allah (swt) implies their
confirmation on him abandoning the thing that stopped them from looking before, and
that is not possible, so is it said that Allah (swt) the All-powerful the Eternal Owner of
Sovereignty and Dominion, the Omnipotent and the Almighty will give up on his Almighty
pride, to be then without pride? As confirming him being seen and saying that it’s
possible and it happening is a proof of the demise of that pride which was stopping it
from happening before, Allah is Exalted Greatly from that! - And the hadiths they have used as a proof to confirm Seeing Allah (swt) implies they’ll see
him in Jannah, because ( في ) is locative and this is false; because Allah the Exalted is not
bounded by directions. - As for the ayah {75:22,23[ }) وُجُوهٌ يَوْمَ ئِذٍ نَّاضِرَةٌ ) 22 ( إِلَىٰ رَبِّهَا نَاظِرَةٌ ) 23 ], there’s no daleel in it
perceiving Allah by vision because ( النظر ) does not necessary mean to see, as ( النظر ) to
something does not necessarily mean seeing it, as you say I looked at the hilal but I
didn’t see it.
النظر) . 15 ) comes with multiple meanings in the language, and the correct meaning is
confirmed through the context of the talk it has been mentioned in, so the ( النظر ) comes
with the meaning of waiting even if it was preceded by ( إلى ) ,so it doesn’t come with only
the meaning of seeing, as that is refuted by the Quran itself As in Allah’s say { إِنَّ الَّذِينَ
يَشْتَرُونَ بِعَهْدِ اللَّه وَِ أَيْمَانِهِمْ ثَمَنًا قَلِي لًا أُوٰلَ ئِكَ لَا خَ لَا قَ لَهُمْ فِي ا لْآ خِرَةِ وَ لَا يُكَلِّمُهُمُ اللَّه وَُ لَا يَنظُرُ إِلَيْهِمْ يَوْمَ الْقِيَامَةِ وَ لَا يُزَكِّيهِمْ وَلَهُمْ
عَذَابٌ أَلِيمٌ{ ] 3:77 ] so is it said that, those who sell out God’s covenant and their own oaths
for a small price, Is it said that Allah doesn’t see them in the Akhira. - This Ayah came in the context of describing the day of judgment, and the day of
gathering to be exact. And that’s by the proof of its context { وُجُوهٌ يَوْمَ ئِذٍ نَّاضِرَةٌ ) 22 ( إِلَىٰ رَبِّهَا
نَاظِرَةٌ ) 23 ( وَوُجُوهٌ يَوْمَ ئِذٍ بَاسِرَةٌ ) 24 ( تَظُنُّ أَن يُفْعَلَ بِهَا فَاقِرَةٌ } so if ( ناظرة ) was of the meaning of seeing
then it won’t be except on that day; because he described that by saying ( يومئذٍ ) and they
have not agreed on it happening on the gathering, add to that, the ayah came with the
style of comparison between two types of faces, so these are radiant, happy, waiting for
the mercy of its lord, while these are contorted and gloomy expecting what will break
their backs from punishment. So it’s in pity waiting for it to come. Add to that that the
description by faces In this ayah means the known organ which face expressions, soul
expressions and feelings appear on. As the content and happy can be identified through
his face, and fearful and frightened can also be identified by his face, and the face organ
is not the responsible for seeing. - Add to that, that what could be perceived by one sense from the human senses can be
perceived by other senses, especially the senses which are foremost compared to
others. So what is perceived by one sense is certainly perceived by others, so is that
said to Allah (swt). - The foremost of ( الجار والمجرور ) in his saying { إِلَىٰ رَبِّهَا نَاظِرَةٌ } implies limitation and
confinement. So if ( ناطرة ) was explained to mean seeing then it implies that it won’t see
on that day except its lord, and nobody said this ever, so the foremost of ( (الجار والمجرور
implies the preclusion of explaining the ( النظر ) in the ayah to mean seeing.
- And for the one that reads the talk of those who confirmed seeing Allah he’ll find of
things that bodies will grasp from, and nothing takes them that far except their thinking
that seeing Allah is the greatest reward that Allah rewards to whomever follows his
commands. As even the jannah and what it consists of everlasting blessings is not worth
mentioning in front of this great reward. And they hold that seeing Allah is the thing that
made Allah the Exalted worthy to be worshiped, and that if he Allah Tabaraka wa Ta’ala
was not seen in the Akhira then he was not worthy to be worshiped in this dunya, and to
you some of what they said: we find Ibn Al Qayyim links to the Shafi’e that he said “if
Muhammed bin Idrees have known that he won’t see his lord in the akhira then he
wouldn’t have worshiped him” and he said “I oppose ibn Aliyyah in everything even in
saying La Illaha Illa Allah, as I say: la Illaha Illa Allah that can be seen in the akhira, and
he says: La Illaha Illa Allah that cannot be seen in the Akhira…” and in another narration
he said “ If Muhammed ibn Idrees was not certain that he’ll see Allah Azza Wa Jal he
wouldn’t have worshiped him”. And this is talk that makes bodies grasp, and minds
flabbergasted, as this is the Quran within our hands, does the human find within it that
the worship of Allah the Exalted was conditioned in any position of it with seeing him swt.
بسم الله الرحمن الرحيم، الحمد لله رب العالمين، والصلاة والسلام على رسول الله وعلى آله وصحبه أجمعين، أما بعد:
**Translated from Shaykh Rashid bin Salim Al Busafi – حفظهالله – book “ ”بغية الراقي في شرح خلاصة المراقي
Daleels from Text that show the Impossibility of Seeing Allah SWT
The addition of “La Al Nafiya” in Allah Saying { لا تدركه الأبصار } implies continuity and
permanence, so visions don’t perceive him permanently in dunya and in Akhira
“Vision perceives Him not, but He perceives all vision; and He is the Subtle, the Acquainted.” (Qur’an 6:103)
Someone may say that the nahi in this ayat came by “La al nafiya” “ لا” and didn’t come
with the letter “ لن ” like in the ayat { لن تراني } and it’s known that “ لن ” is stronger in implying
that which is forbidden and permanence than “ لا” so why didn’t the description came with it in the first
Ayat? We say that the ayah { لَّا تُدْرِكُهُ ا لْأَبْصَارُ وَهُوَ يُدْرِكُ ا لْأَبْصَارَ وَۖهُوَ اللَّطِيفُ الْخَبِيرُ } came in the
context of praise and reporting/telling and not for reproach and scolding, but for the ayah
لن تراني} } it came in the context of a reply and reproach and scolding for the people of
Mosa عليه السلام who asked to see their lord manifestly in their say {َ لَنۡ نُّؤۡمِنَ لَكَ حَتّٰى نَرَى
اللّٰه
جَهۡرَةً{ ] 2:55 ] and Allah told us about that in his say { وَلَمَّا جَاءَ مُوسَىٰ لِمِيقَاتِنَا وَكَلَّمَهُ رَبُّهُ قَالَ رَبِّ أَرِنِي
أَنظُرْ إِلَيْكَ قَۚالَ لَن تَرَانِي وَٰلَكِنِ انظُرْ إِلَى الْجَبَلِ فَ إِنِ اسْتَقَرَّ مَكَانَهُ فَسَوْفَ تَرَانِي فَۚلَمَّا تَجَلَّىٰ رَبُّهُ لِلْجَبَلِ جَعَلَهُ دَكًّا وَخَرَّ مُوسَىٰ
2. And (remember) when you said: “O Musa (Moses)! We shall never believe in you till we see Allah plainly.” But you were seized with a thunderbolt (lightning) while you were looking. (Qur’an 2:55)
[صَعِقًا فَۚلَمَّا أَفَاقَ قَالَ سُبْحَانَكَ تُبْتُ إِلَيْكَ وَ أَنَا أَوَّلُ الْمُ ؤْ مِنِينَ{ ] 7:143
The word [ الإدراك ]: in language means to catch up, ” فأدركته بيدك ” fa adraktahu by your hands
means you have touched it, and you adrakt his life meaning you caught up to him alive
even for one day, and adraktahu by your vision means that you have you looked at him
and viewed him. And Allah swt have mentioned the saying of the people of Moses (as) to him { فَلَمَّا
تَرَاءَى الْجَمْعَانِ قَالَ أَصْحَابُ مُوسَىٰ إِنَّا لَمُدْرَكُونَ } meaning they have been caught up, and He the
Exalted (swt) saying in the people of hell { [كُلَّمَا دَخَلَتْ أُمَّةٌ لَّعَنَتْ أُخْتَهَا حَۖتَّىٰ إِذَا ادَّارَكُوا فِيهَا جَمِيعًا{ ] 7:38
meaning they caught up to each other.
الأبصار) . 4 ) is jam3 (plural) of بصر and its jam3 (plural) identified by ( أل ) and أل is used to
identify the sort, so any sort of vision cannot perceive him, as Imam Al Salmi says in
.شمس الأصول” وإن أتى ذو اللام وهو محتمل للجنس والعهد فالجنس حمل“
In the ayah there are three sections: the first: { لا تدركه الأبصار } the second: { {وَهُوَ يُدْرِكُ ا لْأَبْصَارَ
the third: { اللَّطِيفُ الْخَبِيرُ } and if we came and looked at this ayah we’ll find it came to explain
and tell us about the first section, not the second as there’s no khilaf in it, because Allah
swt is capable of all, so he perceives the visions and perceives all, that’s why he told us
in a glorifying way that visions cannot perceive him.
And since we have confirmed that the ayah came to confirm the first section and it’s { لا
تدركه الأبصار }، then what’s the meaning and the hikma behind mentioning the second
section { وَهُوَ يُدْرِكُ ا لْأَبْصَارَ } when there’s no khilaf in it and no doubt?!. The answer: that is
what is called in the science of bayan by Muqabala (comparison) he came with the
second section as a comparison to the first section to imply further confirmation. So
since he 100% perceives visions, then visions don’t perceive him 100%, and the
comparison technique for two opposing things in the Quran is too much, and it is used to
imply further confirmation for both.
And what also implies that the ayah came to confirm the first section of it, is what came
in the third section from the tail { وَهُوَ اللَّطِيفُ الْخَبِيرُ{ واللطيف من اللطافة والخفاء (subtle) and the
Khaber is knowledgeable of his creations reality and abilities. So if the ayah came to
confirm the second section { وَهُوَ يُدْرِكُ ا لْأَبْصَارَ } it would have been tailed with what suits that
from what implies ability and vision as known from the style of the Quran like his saying
{ إِنَّ ٱ للَّه هَُوَ ٱلسَّمِيعُ ٱلْبَصِيرُ{ ] 40:20 ] or like his saying { [ إِنَّ اللَّه عََلَى كُلِّ شَيْءٍ قَدِيرٌ{ ] 2:20
This Shareef ayah { لَّا تُدْرِكُهُ ا لْأَبْصَارُ وَهُوَ يُدْرِكُ ا لْأَبْصَارَ وَۖهُوَ اللَّطِيفُ الْخَبِيرُ } came as a news, so it’s
from the news that Allah the Exalted had told us about himself, and it’s not possible for
certain that the news differ from what they imply and become opposed to what Allah the
Exalted had told, as the news contradicting reality is called a lie, and Allah is Exalted
highly from that.
This Shareef ayah { لَّا تُدْرِكُهُ ا لْأَبْصَارُ وَهُوَ يُدْرِكُ ا لْأَبْصَارَ وَۖهُوَ اللَّطِيفُ الْخَبِيرُ } came in the context of
glorification, so it’s not permissible for what Allah has glorified himself by to change, else
it’ll became necessary for the removal of what he’s been glorified with to be attributed to
its opposite which is slander, Allah is exalted from that.
And for ayah { وَلَمَّا جَاءَ مُوسَىٰ لِمِيقَاتِنَا وَكَلَّمَهُ رَبُّهُ قَالَ رَبِّ أَرِنِي أَنظُرْ إِلَيْكَ قَۚالَ لَن تَرَانِي وَٰلَكِنِ انظُرْ إِلَى الْجَبَلِ فَ إِنِ
اسْتَقَرَّ مَكَانَهُ فَسَوْفَ تَرَانِي فَۚلَمَّا تَجَلَّىٰ رَبُّهُ لِلْجَبَلِ جَعَلَهُ دَكًّا وَخَرَّ مُوسَىٰ صَعِقًا فَۚلَمَّا أَفَاقَ قَالَ سُبْحَانَكَ تُبْتُ إِلَيْكَ وَ أَنَا أَوَّلُ
الْمُ ؤْ مِنِينَ{ ] 7:143 ] so the entry of “ لن ” al nafia on the ” فعل المضارع ” in he the exalted saying { لن
تراني } implies continuation and permanency and eternality, so you’ll not see in
permanency in the Dunya and the Akhira; because “ لن ” eternalizes it’s Fi3l(verb)
In this Ayah Allah held the matter of seeing him to the mountain if it were to remain still
when Allah command reaches it, he the Exalted said { وَٰلَكِنِ انظُرْ إِلَى الْجَبَلِ فَ إِنِ اسْتَقَرَّ مَكَانَهُ فَسَوْفَ
تَرَانِي } however the mountain didn’t stay still and how could it, rather it was crushed and
turned to dust as Allah told us { فَلَمَّا تَجَلَّىٰ رَبُّهُ لِلْجَبَلِ جَعَلَهُ دَكًّا وَخَرَّ مُوسَىٰ صَعِقًا } and what is held by
an impossible is an impossible in itself.
As for the hadeeth « جَنَّتانِ مِن فِضَّةٍ آنِيَتُهما، وما فيهما، وجَنَّتانِ مِن ذَهَبٍ آنِيَتُهما، وما فيهما، وما بين القومِ وبين أنْ
ينظروا إلى ربِّهم إلَّا رِداءُ الكِبْرِياءُ على وجهِه في جَنَّة عَدْنٍ ». ((The Prophet said, “(There will be) two
Paradises of silver and all the utensils and whatever is therein (will be of silver); and two
Paradises of gold, and its utensils and whatever therein (will be of gold), and there will
be nothing to prevent the people from seeing their Lord except the Cover of Majesty over
His Face in the Paradise of Eden (eternal bliss).)) it implies that what is stopping the
people from looking at their Lord is the Cover of Majesty, and this an attribute of his
virtue that is not possible for the almighty to give up on, As Allah (swt) does not give up on
his Attributes of his virtue, and them confirming seeing Allah (swt) implies their
confirmation on him abandoning the thing that stopped them from looking before, and
that is not possible, so is it said that Allah (swt) the All-powerful the Eternal Owner of
Sovereignty and Dominion, the Omnipotent and the Almighty will give up on his Almighty
pride, to be then without pride? As confirming him being seen and saying that it’s
possible and it happening is a proof of the demise of that pride which was stopping it
from happening before, Allah is Exalted Greatly from that!
And the hadiths they have used as a proof to confirm Seeing Allah (swt) implies they’ll see
him in Jannah, because ( في ) is locative and this is false; because Allah the Exalted is not
bounded by directions.
As for the ayah {75:22,23[ }) وُجُوهٌ يَوْمَ ئِذٍ نَّاضِرَةٌ ) 22 ( إِلَىٰ رَبِّهَا نَاظِرَةٌ ) 23 ], there’s no daleel in it
perceiving Allah by vision because ( النظر ) does not necessary mean to see, as ( النظر ) to
something does not necessarily mean seeing it, as you say I looked at the hilal but I
didn’t see it.
النظر) . 15 ) comes with multiple meanings in the language, and the correct meaning is
confirmed through the context of the talk it has been mentioned in, so the ( النظر ) comes
with the meaning of waiting even if it was preceded by ( إلى ) ,so it doesn’t come with only
the meaning of seeing, as that is refuted by the Quran itself As in Allah’s say { إِنَّ الَّذِينَ
يَشْتَرُونَ بِعَهْدِ اللَّه وَِ أَيْمَانِهِمْ ثَمَنًا قَلِي لًا أُوٰلَ ئِكَ لَا خَ لَا قَ لَهُمْ فِي ا لْآ خِرَةِ وَ لَا يُكَلِّمُهُمُ اللَّه وَُ لَا يَنظُرُ إِلَيْهِمْ يَوْمَ الْقِيَامَةِ وَ لَا يُزَكِّيهِمْ وَلَهُمْ
عَذَابٌ أَلِيمٌ{ ] 3:77 ] so is it said that, those who sell out God’s covenant and their own oaths
for a small price, Is it said that Allah doesn’t see them in the Akhira.
This Ayah came in the context of describing the day of judgment, and the day of
gathering to be exact. And that’s by the proof of its context { وُجُوهٌ يَوْمَ ئِذٍ نَّاضِرَةٌ ) 22 ( إِلَىٰ رَبِّهَا
نَاظِرَةٌ ) 23 ( وَوُجُوهٌ يَوْمَ ئِذٍ بَاسِرَةٌ ) 24 ( تَظُنُّ أَن يُفْعَلَ بِهَا فَاقِرَةٌ } so if ( ناظرة ) was of the meaning of seeing
then it won’t be except on that day; because he described that by saying ( يومئذٍ ) and they
have not agreed on it happening on the gathering, add to that, the ayah came with the
style of comparison between two types of faces, so these are radiant, happy, waiting for
the mercy of its lord, while these are contorted and gloomy expecting what will break
their backs from punishment. So it’s in pity waiting for it to come. Add to that that the
description by faces In this ayah means the known organ which face expressions, soul
expressions and feelings appear on. As the content and happy can be identified through
his face, and fearful and frightened can also be identified by his face, and the face organ
is not the responsible for seeing.
Add to that, that what could be perceived by one sense from the human senses can be
perceived by other senses, especially the senses which are foremost compared to
others. So what is perceived by one sense is certainly perceived by others, so is that
said to Allah (swt).
The foremost of ( الجار والمجرور ) in his saying { إِلَىٰ رَبِّهَا نَاظِرَةٌ } implies limitation and
confinement. So if ( ناطرة ) was explained to mean seeing then it implies that it won’t see
on that day except its lord, and nobody said this ever, so the foremost of ( (الجار والمجرور
implies the preclusion of explaining the ( النظر ) in the ayah to mean seeing.
And for the one that reads the talk of those who confirmed seeing Allah he’ll find of
things that bodies will grasp from, and nothing takes them that far except their thinking
that seeing Allah is the greatest reward that Allah rewards to whomever follows his
commands. As even the jannah and what it consists of everlasting blessings is not worth
mentioning in front of this great reward. And they hold that seeing Allah is the thing that
made Allah the Exalted worthy to be worshiped, and that if he Allah Tabaraka wa Ta’ala
was not seen in the Akhira then he was not worthy to be worshiped in this dunya, and to
you some of what they said: we find Ibn Al Qayyim links to the Shafi’e that he said “if
Muhammed bin Idrees have known that he won’t see his lord in the akhira then he
wouldn’t have worshiped him” and he said “I oppose ibn Aliyyah in everything even in
saying La Illaha Illa Allah, as I say: la Illaha Illa Allah that can be seen in the akhira, and
he says: La Illaha Illa Allah that cannot be seen in the Akhira…” and in another narration
he said “ If Muhammed ibn Idrees was not certain that he’ll see Allah Azza Wa Jal he
wouldn’t have worshiped him”. And this is talk that makes bodies grasp, and minds
flabbergasted, as this is the Quran within our hands, does the human find within it that
the worship of Allah the Exalted was conditioned in any position of it with seeing him swt.
Prima Quran 