Itiqad Aimmat al-Hadith - Abu Bakr al-Isma’ili - (63)

on the Day of Resurrection, but not in this world, and that this vision is assured for those for whom Allah has made it a reward in the Hereafter, as He said:

“Some faces that Day will be radiant, looking at their Lord.” [Al-Qiyāmah: 22–23]

And He said concerning the disbelievers:

“No! Indeed, they will be veiled from their Lord that Day.” [Al-Mutaffifīn: 15]

If all believers and all disbelievers were unable to see Him, they would all be veiled from Him. This is held without believing in corporeality (1) in Allah, the Almighty and Majestic, or ascribing limits to Him. Rather, they will see Him, the Majestic and Almighty, with their own eyes, as He wills, without specifying how.

[The Nature of Faith]
And they say that faith consists of speech, deeds (2), and knowledge, and that it increases

(1) Tajsīm (attributing corporeality) is among the newly coined terms of ambiguous meaning introduced by the practitioners of kalām (speculative theology). Such terms occur neither in the Quran nor in the sunnah, nor are they known to have been used by any of the Companions, the Successors, or the leading scholars of religion. They must therefore not be applied to Allah, whether in negation or affirmation. Allah may be described only as He has described Himself or as His Messenger ﷺ has described Him, whether by negation or affirmation. (2) Actions are of two kinds: actions of the heart, namely sincerity and intention; and actions of the limbs—that is, the bodily members—including the tongue.

في القيامة، دون الدنيا، ووجوبها لمن جعل الله ذلك ثوابًا له في الآخرة، كما قال: ﴿وُجُوهٌ يَوْمَئِذٍ نَاضِرَةٌ - إِلَى رَبِّهَا نَاظِرَةٌ﴾ [القيامة: ٢٢ - ٢٣] وقال في الكفار: ﴿كَلَّا إِنَّهُمْ عَنْ رَبِّهِمْ يَوْمَئِذٍ لَمَحْجُوبُونَ﴾ [المطففين: ١٥] فلو كان المؤمنون كلهم والكافرون كلهم لا يرونه، كانوا جميعا عنه محجوبين، وذلك من غير اعتقاد التجسيم (١) في الله ﷿ ولا التحديد له، ولكن يرونه جل وعز بأعينهم على ما يشاء هو بلا كيف. [حقيقة الإيمان] ويقولون إن الإيمان قول وعمل (٢) ومعرفة، يزيد

(١) التجسيم من الألفاظ المجملة المحدثة التي أحدثها أهل الكلام، فلم ترد في الكتاب والسنة ولم تعرف عن أحد من الصحابة والتابعين وأئمة الدين، فلذلك لا يجوز إطلاقها نفيا ولا إثباتا، فإن الله لا يوصف إلا بما وصف به نفسه أو وصفه به رسوله ﷺ نفيا أو إثباتا. (٢) العمل قسمان: عمل القلب وهو الإخلاص والنية، وعمل الجوارح وهي الأعضاء ويدخل في ذلك اللسان.