the absence of weariness—al-lughūb, that is, exhaustion and fatigue—points to the perfection of His power and the utmost completeness of His strength, in contrast to the creature who is inevitably overtaken by toil and languor.

Likewise, His statement, “Vision cannot encompass Him” (6:103), negates only idrāk—total encirclement—as most scholars have explained. He did not deny the mere possibility of seeing Him, for what does not exist is not seen, and there is no praise in simply being unseen; otherwise the non-existent would deserve praise. The commendation lies in His not being encompassed even if He is seen, just as He is not encompassed even when He is known. In the same way that knowledge of Him does not surround Him completely, vision of Him does not surround Him either.

Thus, the negation of idrāk implicitly affirms His magnificence, constituting praise and a perfection. It is therefore evidence for affirming the beatific vision, not for denying it; rather, it proves that He will be seen without being encompassed. This is the truth upon which the early generations of the ummah and its leading scholars were unanimous.

If you consider the matter, you will find that every negation which does not entail an affirmative attribute is something Allah never used to describe Himself. Those who speak of Him only in terms of negations have, in fact, affirmed neither a praiseworthy God—indeed, not even an existent one.

The same criticism applies to all who share with them part of this approach, such as those who claim that He does not speak, or will not be seen, or is not above the universe, or did not rise over the Throne,