here merely a redundant expression rather than an attribute of the Essence, He would have said dhī al-jalāl wa-l-ikrām (“Owner of Majesty and Honor”), in the genitive, making it an adjective qualifying the Essence. But since He used the nominative form, saying dhū al-jalāl wa-l-ikrām, it is clear that the adjective qualifies the Face, and that the Face is an attribute of the Essence.

If sight meant knowledge, as these people have interpreted it, the statement of Allah Most High would lose its point:

“No vision can encompass Him, but He encompasses all vision.” [al-An‘ām 103]

For He has denied His creatures something that He has affirmed exclusively for Himself. These people have cited this verse as evidence that Allah Most High cannot be seen with the eyes, either in this world or in the Hereafter. If its meaning were knowledge through vision, there would be no distinction in this respect between Him and His creatures, for they recognize Allah and know Him. What, then, has He affirmed for Himself and denied His creatures, if their eyes do not see Him and He does not see them with actual sight?

Numerous hadiths with authentic chains of transmission have been narrated from the Prophet, may Allah bless him and grant him peace, affirming the Hand, the Face, hearing, and sight, in addition to their mention in the Book. Recounting them would make this book lengthy; they are well known to scholars and those devoted to this field.

He said: The fundamental principle is that the language of the Book and the Sunnah, and the exposition of the revealed Law, are understood according to what the Arabs comprehend and employ in their speech.