إن الحمد لله نحمده ونستعينه ونستغفره، ونعوذ بالله من شرور أنفسنا ومن سيئات أعمالنا، من يهده الله فلا مضل له ومن يضلل فلا هاديَ له، وأشهد أن لا إله إلا الله وحده لا شريك له وأشهد أن محمداً عبده ورسوله

يا أيها الذين آمنوا اتقوا الله حق تقاته ولا تموتن إلا وأنتم مسلمون ¤ يا أيها الناس اتقوا ربكم الذي خلقكم من نفس واحدة وخلق منها زوجها وبث منهما رجالا كثيرا ونساء واتقوا الله الذي تساءلون به والأرحام إن الله كان عليكم رقيبا ¤ يا أيها الذين آمنوا اتقوا الله وقولوا قولا سديدا يصلح لكم أعمالكم ويغفر لكم ذنوبكم ومن يطع الله ورسوله فقد فاز فوزا عظيما ¤

فإن أصدق الحديث كتاب الله تعالى، وخير الهدي هديُ محمد - صلى الله عليه وسلم - وشر الأمور محدثاتها وكل محدثة بدعة وكل بدعة ضلالة وكل ضلالة في النار

*Alhuzayfi�*

وعليكم السلام ورحمة الله وبركاته

*_Praise be to almighty Allah, 0nce again all adoration be onto Allah subhanahu wa taa alaa who above having any equal, partner, supporter, rival or peer, there is no 0ne to be worship apart from Him._*

*Whomsoever Allah guides cannot be led astray, and whomsoever He leaves astray cannot be guided.*

*_I ☝�bear witness Dat there is no god except Allaah alone, with no partner, and I bear witness Dat Muhammad {salallahu alayhi wa salam} is His slave and Messenger._*

*_�REJECTION OF SIFAT ALLAH AND THE FALLACY ABOUT ESPY ALMIGHTY ALLAH IN THIS WORLD�._*

*_```Surely it's by Allah azza wal jall, our naseeha has repudiating doubts and silencing the voices of falsehood alhamdulillah._*```

*�لَيْسَ كَمِثْلِهِ شَيْءٌ*

*```There is nothing like Him,*```

*_means, there is nothing like the Creator of these pairs, for He is the Unique, the Self-Sufficient Master, Who has no peer or equal._*

_There are a lot 0f things which "we' human being can not arrive at by efforts 0f any kind and have nope or a negative physical accessibility to, yet which Salafu Saliihin still accept it and without having empirical evidence._

*�لااَّ تُدْرِكُهُ الَابْصَارُ*

*No vision can grasp Him,*

```in this life.```

*The vision will be able to look at Allah in the Hereafter, as affirmed and attested to by the numerous Hadiths/ from the Prophet through authentic chains of narration in the collections of the Sahihs, Musnad and Sunan collections.*

As for this life, Masruq narrated that Aishah {radi Allah anha} said,

*```"Whoever claims that Muhammad has seen his Lord, will have uttered a lie against Allah, for Allah the Most Honored, says,*```

*�لااَّ تُدْرِكُهُ الَابْصَارُ وَهُوَ يُدْرِكُ الَابْصَارَ*

*(No vision can grasp Him, but His grasp is over all vision.)"*

In the Sahih (Muslim) it is recorded that Abu Musa Al-Ashari {radi Allah anhu}} narrated from the Prophet,

*�إِنَّ اللهَ لَا يَنَامُ وَلَا يَنْبَغِي لَهُ أَنْ يَنَامَ يَخْفِضُ الْقِسْطَ وَيَرْفَعُهُ يُرْفَعُ إِلَيْهِ عَمَلُ النَّهَارِ قَبْلَ اللَّيْلِ وَعَمَلُ اللَّيْلِ قَبْلَ النَّهَارِ حِجَابُهُ النُّورُ أَوِ النَّارُ لَوْ كَشَفَهُ لَاَحْرَقَتْ سَبُحَاتُ وَجْهِهِ مَا انْتَهَى إِلَيْهِ بَصَرُهُ مِنْ خَلْقِه*

*_Verily, Allah does not sleep and it does not befit His majesty that He should sleep. He lowers the scale (of everything) and raises it. The deeds of the day are ascended to Him before the night, and the deeds of the night before the day. His Veil is the Light -- or Fire -- and if He removes it (the veil), the Light of His Face will burn every created thing that His sight reaches._*

In the previous (revealed) Books there is this statement,

"When Musa requested to see Him, Allah said to Musa:

*`O Musa! Verily, no living thing sees Me, but it dies and no dried things sees me, but it rolls up."'*

Allah said,

*�فَلَمَّا تَجَلَّى رَبُّهُ لِلْجَبَلِ جَعَلَهُ دَكًّا وَخَرَّ موسَى صَعِقًا فَلَمَّأ أَفَاقَ قَالَ سُبْحَـنَكَ تُبْتُ إِلَيْكَ وَأَنَاْ أَوَّلُ الْمُوْمِنِينَ*

_So when his Lord appeared to the mountain, He made it collapse to dust, and Musa fell down unconscious. Then when he recovered his senses he said:"Glory be to You, I turn to You in repentance and I am the first of the believers." (7:143)_

*These Ayat, Hadiths and statements do not negate the fact that Allah will be seen on the Day of Resurrection by His believing servants, in the manner that He decides, all the while preserving His might and grace as they are.*

The Mother of the Faithful, Aishah, used to affirm that;

*_Allah will be seen in the Hereafter, but denied that it could occur in this life, mentioning this Ayah as evidence,_*

*�لااَّ تُدْرِكُهُ الَابْصَارُ وَهُوَ يُدْرِكُ الَابْصَارَ*

*(No vision can grasp Him, but His grasp is over all vision). Her denial was a denial of the ability to encompass Him, meaning to perfectly see His grace and magnificence as He is, for that is not possible for any human, angel or anything created.*

Allah's statement,

*�وَهُوَ يُدْرِكُ الَابْصَارَ*

*_but His grasp is over all vision._*

*means, He encompasses all vision and He has full knowledge of them, for He created them all.*

In another Ayah, Allah said;

*�أَلَا يَعْلَمُ مَنْ خَلَقَ وَهُوَ اللَّطِيفُ الْخَبِيرُ*

Should not He Who has created know! And He is the Most Subtle, Well Acquainted (with all things). (67:14)

*_It is also possible that `all vision' refers to those who have the vision._*

As-Suddi said that Allah's statement,

*�لااَّ تُدْرِكُهُ الَابْصَارُ وَهُوَ يُدْرِكُ الَابْصَار*
َ
*(No vision can grasp Him, but His grasp is over all vision.)*

_It's part 0f aqeedatu Salaf DAT Almighty Allah is not a human being like us, and will *in no circumstances be catch sight 0f "in this world"* and DAT is being the only 0ne of its kind. As was revealed in the above� aayah._

This is 0ur confutation against what AbdulKodir Jailani [Sufi] said, that: when a perfect Sufi reach a certain stages in tasawuf, Allah taa alaa can be seen�. Further said, Azza wal jall will remove all the hindrance or barriers DAT thwart ahlul Sufiyyah from seeing Him.

*_```Toor, my question is betwixt ahlul Sufiyyah and Nabbiyyun / Roosul who deserve to been seeing Allah in this world�⁉_*```

*_If espy� Almighty Allah was very difficult for [His] chosen 0ne Nabbiyyun wa Roosul subsequently it's apparently very cumbrous for "we" ordinary being also in this world�._*

*Prophet Musa {alayhi salam} asks to see Allah subhanahu wa taa alaa*

Allah tells;

*�وَلَمَّا جَاء مُوسَى لِمِيقَاتِنَا وَكَلَّمَهُ رَبُّهُ قَالَ*

*And when Musa came at the time and place appointed by Us, and his Lord (Allah) spoke to him; he said:*

*Allah said that when Musa {alayhi salam} came for His appointment and spoke to Him directly, he asked to see Him,*

*�رَبِّ أَرِنِي أَنظُرْ إِلَيْكَ قَالَ لَن تَرَانِي*

*"O my Lord! Show me (Yourself), that I may look upon You."*

*Allah said:"You cannot see Me,"*

*_`You cannot' (Lan) by no means indicates that seeing Allah will never occur, as (the misguided sect of) Al-Mutazilah claimed._*

The Hadith of Mutawatir grade narrated from the Messenger of Allah {salallahu alayhi wa salam}, affirm that the believers will see Allah in the Hereafter. We will mention these Hadith under the explanation of Allah's statement,

*�وُجُوهٌ يَوْمَيِذٍ نَّاضِرَة*ٌ

*إِلَى رَبِّهَا نَاظِرَةٌ*

*Some faces that Day shall be radiant. Looking at their Lord. (75:22-23)*

*In earlier Scriptures, it was reported that Allah said to Musa, "O Musa! No living soul sees Me, but will perish, and no solid but will be demolished."*

*�وَلَـكِنِ انظُرْ إِلَى الْجَبَلِ فَإِنِ اسْتَقَرَّ مَكَانَهُ فَسَوْفَ تَرَانِي*

*_Allah said:"You cannot see Me, but look upon the mountain; if it stands still in its place then you shall see Me."_*

Allah said here,

*�فَلَمَّا تَجَلَّى رَبُّهُ لِلْجَبَلِ جَعَلَهُ دَكًّا وَخَرَّ موسَى صَعِقًا*

*So when his Lord appeared to the mountain, He made it collapse to dust, and Musa fell down unconscious.*

In his Muslim Imam Ahmad recorded from Anas bin Malik {radi Allah anhu} that;

the Prophet {salallahu alayhi wa salam} said about Allah's saying;

*�فَلَمَّا تَجَلَّى رَبُّهُ لِلْجَبَلِ*

*_(And when his Lord appeared to the mountain),_*

*�هكذا*

*_Like this, then he held out the tip of his little finger._*

At-Tirmidhi recorded this in the chapter of Tafsir for this Ayah, then he said; "This Hadith is Hasan Sahih Gharib."

This was also recorded by Al-Hakim in his Mustadrak through the route of Hamad bin Salamah, and he said; "This Hadith is Sahih according to the criteria of Muslim and they did not record it."

And As-Suddi reported that Ikrimah reported from Ibn Abbas about Allah's saying,

*�فَلَمَّا تَجَلَّى رَبُّهُ لِلْجَبَلِ*

_(And when his Lord appeared to the mountain),_

*Only the extent of the little finger appeared from Him,*

*�جَعَلَهُ دَك*ًّ


*(He made it collapse) as dust;*

*�وَخَرَّ موسَى صَعِقًا*

*_(And Musa fell down unconscious) fainting from it._*

Ibn Jarir recorded these because of the relation to the word Al-Ghashi.

*�فَلَمَّا أَفَاق*َ

*Then when he (Musa) recovered his senses, (after he lost consciousness),*

*�قَالَ سُبْحَانَك*َ

_he said:"Glory be to You,"_

*_thus, praising, glorifying and honoring Allah since no living soul could see Him in this life and remain alive._*

Musa {alayhi salam}' statement��

*�تُبْتُ إِلَيْك*َ

*_"I turn to You in repentance,"_*

According to Mujahid,

*means, from asking you to look at you,*

*�وَأَنَاْ أَوَّلُ الْمُوْمِنِينَ*

*"and I am the first of the believers."*

among the Children of Israel, according to Ibn Abbas, Mujahid, and Ibn Jarir preferred this view.

Or, according to another narration from Ibn Abbas, the meaning of,

*�وَأَنَاْ أَوَّلُ الْمُوْمِنِينَ*

_(and I am the first of the believers), is that_

*`none shall see You (in this life).'*

Allah said,

*�وَخَرَّ موسَى صَعِقًا*

*_(And Musa fell down unconscious),_*

*My brother I'd been U knew about some kufuriyyat and shirkyyat abdul Qadir Jailani fell into in the aspect of tasawuf, Walai U wouldn't even regard him as a Muslim inline with the Qur'an and Sunnah.*

_Non of ahlul Sufiyyah can tell us since all dis day how did Allah azza wal jall look like⁉ By Allah, no matter what Dey may say, Cus it's kufr statement._

*Mirza Ghulam Ahmad founder of Ahmadiyyah who wrote✍.*

*_```"I saw God Almighty personified as a human being in a vision. He put His arm round my neck and said (Punjabi): If you will be devoted to Me, the whole world� will be yours."_*```

*_```According to Mirza Ghulam, Allah subhanahu wa taa alaa has in human form and offered him Dunya�, not Akhirah._*```

*_$ee [Tadhkirah, page 609]_*

*_To all like-mind Muslims lillah�when it comes to present delil against ahlul bid'ah, we should always do justice to ourselves. Also to all firqatu Ddola [Sufi, followers of Gulam Ahmad] and so on._*

*You're only beguiling yourselves by claiming espy Almighty Allah "in this world�," when Himself says DAT no vision be it whichever can grasp Him❗.*

_Allah subhanahu wa taa alaa is not a human being who can be create a representation of an epitome quality in the form of a Sifat llahi._

*Allah azza wal jall is not a physical object DAT human being can ultimately espy, and nor does Almighty Allah occupy everywhere as Sufism and others sect claimed.*

Allah taa alaa made it known to us in His undiluted book� Surat as-Sajdah aayah [4]�

*�اللَّهُ الَّذِي خَلَقَ السَّمَاوَاتِ وَالاَْرْضَ وَمَا بَيْنَهُمَا فِي سِتَّةِ أَيَّامٍ ثُمَّ اسْتَوَى عَلَى الْعَرْش*ِ

*_Allah it is He Who has created the heavens and the earth, and all that is between them in six Days. Then He Istawa over the Throne._*

_Allah tells us that He is the Creator of all things. He created the heavens and earth and all that is between them in six days, then He rose over the Throne._

_...ﻗَﺎﻝَ ﻭَﻛَﺎﻧَﺖْ ﻟِﻲ ﺟَﺎﺭِﻳَﺔٌ ﺗَﺮْﻋَﻰ ﻏَﻨَﻤًﺎ ﻟِﻲ ﻗِﺒَﻞَ ﺃُﺣُﺪٍ ﻭَﺍﻟْﺠَﻮَّﺍﻧِﻴَّﺔِ ﻓَﺎﻃَّﻠَﻌْﺖُ ﺫَﺍﺕَ ﻳَﻮْﻡٍ ﻓَﺈِﺫَﺍ ﺍﻟﺬِّﻳﺐُ ﻗَﺪْ ﺫَﻫَﺐَ ﺑِﺸَﺎﺓٍ ﻣِﻦْ ﻏَﻨَﻤِﻬَﺎ ﻭَﺃَﻧَﺎ ﺭَﺟُﻞٌ ﻣِﻦْ ﺑَﻨِﻲ ﺁﺩَﻡَ ﺁﺳَﻒُ ﻛَﻤَﺎ ﻳَﺄْﺳَﻔُﻮﻥَ ﻟَﻜِﻨِّﻲ ﺻَﻜَﻜْﺘُﻬَﺎ ﺻَﻜَّﺔً ﻓَﺄَﺗَﻴْﺖُ ﺭَﺳُﻮﻝَ ﺍﻟﻠَّﻪِ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓَﻌَﻈَّﻢَ ﺫَﻟِﻚَ ﻋَﻠَﻰَّ ﻗُﻠْﺖُ ﻳَﺎ ﺭَﺳُﻮﻝَ ﺍﻟﻠَّﻪِ ﺃَﻓَﻼَ ﺃُﻋْﺘِﻘُﻬَﺎ ﻗَﺎﻝَ " ﺍﺋْﺘِﻨِﻲ ﺑِﻬَﺎ " ._ *```ﻓَﺄَﺗَﻴْﺘُﻪُ ﺑِﻬَﺎ ﻓَﻘَﺎﻝَ ﻟَﻬَﺎ " ﺃَﻳْﻦَ ﺍﻟﻠَّﻪُ " . ﻗَﺎﻟَﺖْ ﻓِﻲ ﺍﻟﺴَّﻤَﺎﺀِ . ﻗَﺎﻝَ " ﻣَﻦْ ﺃَﻧَﺎ " . ﻗَﺎﻟَﺖْ ﺃَﻧْﺖَ ﺭَﺳُﻮﻝُ ﺍﻟﻠَّﻪِ . ﻗَﺎﻝَ " ﺃَﻋْﺘِﻘْﻬَﺎ ﻓَﺈِﻧَّﻬَﺎ ﻣُﺆْﻣِﻨَﺔ*```

_Mu'awiya b. al-Hakam said: I had a maid servant who tended goats by the side of Uhud and Jawwaniya. One day I happened to pass that way and found that a wolf had carried a goat from her flock._

_I am after all a man from the posterity of Adam. I felt sorry as they (human beings) feel sorry. So I �slapped her. I came to the Messenger of Allah (may peace be upon him) and felt (this act of mine) as something grievous I said: Messenger of Allah, should I not grant her freedom❓_

*He (the Holy Prophet) said: No, Bring her to me. So I brought her to him. He said to her: Where is Allah❓She said: He is in the heaven.*

*_He said: Who am I❓ She said: Thou art the Messenger of Allah. He said: Grant her freedom, she is a believing._*

_I'd been the slave girl eventually say "Allah is in everywhere", Prophet {salallahu alayhi wa salam} might haven't set her free from slavery._

*_Firqatu'n Naajiyah believe in and affirm all the siffatu llahi without misleading account 0f their meaning, and without raising doubts � about the how of these below siffat�_*

_Such as "Smilling" "Descend from heavens" His "legs"� _It was reported Anas Ibn Malik {radi Allah anhu} DAT Prophet {salallahu alayhi wa salam} said: "On the Day of Judgment It will be said to Hell�, ‘Are you filled up❓’ It will say, ‘Are there any more❓' So the Lord, Blessed and Exalted is He will put His foot into it, whereupon �it will say, ‘Now I am full❗'_

*Saheeh Bukhari, Vol. 3, 128, note Some narrations say: "foot" instead of "leg.”*

_Or His "hearer"� *�Hearing {as-Sam} _It's one the aqeedatu Salaf to believe Sifat Allah with hearing. [He] hears everything DAT are audible, and there's no difference between something DAT far or closer to Him._

*�وَهُوَ السَّمِيعُ*

*_He is the All-Hearer._*

*_Cos [He] azza wal jall hears without an ear�❌, ascribing ear organ�to Allah subhanahu wa taa alaa doesn't behoove to Allah._*

Or *"Sight� � {Basar} It's also mandatory for us as Muslim to affirmed and ascribed Allah tabaraka wa taa alaa with "eyes", with which [He] sees everything either from distant or closer and DAT are visible without any succor from His creations. *�وَهُوَ السَّمِيعُ البَصِيرُ*

*_He is the All-Hearer, the All-Seer._*

*_```Note❗This visibility of Allah doesn't decrease nor increase, Glory☝ be to Him._*```

*"Speech {Kalam} *�ﻭَﻛَﻠَّﻢَ ﺍﻟﻠﻪُ ﻣُﻮﺳَﻰ ﺗَﻜْﻠِﻴﻤًﺎ*

*_Allah spoke to Musa with His everlasting word] and also al-Qur'an is a word of Allah subhanahu wa taa alaa._*

*_```Some notorious among Sufi [I.e., the 0ne DAT already Wuzhul] is in always communion with [ibliz] not Allah azza wal jall through ilm l laduni❗_*```

Or His *"Hands {Ya'adu}�,*all these referred to as symbolic representation. To reject or distorting one of Dem is kufr and can invalidate someone Islam._

*Example�,*

*�يَدُ ٱللَّهِ فَوْقَ أَيْدِيهِمْۚ*

*_The hand of Allah is over their hands._*

This aayah DAT so obvious Asha'ia - ahlul Sufiyya refers it as "His Power {Qudrah} and might". *Even the founder of al-Ikhwanun al-Muslimun Hassan alBanna said, "We don't know the meaning of the above aayah.*

*_By Allah, this utterance is bid'ah though hassan albanna was kick the bucket as kuffar._*

*_To state 0ne of these "siffatu llahi" [either His hands, leg/foot, eyes, fingers, descending, Happy, speech, Laughing, Hearer, Seer, and so on], being equivalent with the attributes of the creation. Walai this is kufr, Cus nothing is comparable to 0ur Creator._*

_Sifat Allah is a something on the far side of our ordinary psyche, nevertheless ahlul hadith wa althar believe all these Cus it's writing✍ in Qur'an and authentic Sunnah._

*```So, whomsoever dispute, change, alter, deny, decrease or add to the attributes of Allah, such person is not a Mumi`nu.*```

*_MAY ALMIGHTY ALLAH MAKE HAQQ SMOKELESS FROM MENDACITY AND GUIDE US TO HIS PATH._*

*ﺳﺒﺤﺎﻧﻚ ﺍﻟﻠﻬﻢ ﻭﺑﺤﻤﺪﻙ ﺃﺷﻬﺪ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺃﻧﺖ ﺃﺳﺘﻐﻔﺮﻙ ﻭﺃﺗﻮﺏ ﺇﻟﻴ*

*_ﺍﻟﺴﻼﻡ ﻋﻠﻴﻜﻢ ﻭﺭﺣﻤﺔ ﺍﻟﻠﻪ ﻭﺑﺮﻛﺎﺗﻪ_*

Quran says "No vision can grasp Him..." yet your manhaj limit the ayah saying it only refer "to this life", and not hereafter. Why? Because bogus ahadith say you will see "your Lord like you see the full moon with no difficulty" in Qiyamat.

# Have you not limit Him, when He is unlimited?

# What will you see in Him - part of Him or His whole - when He is al-bassit. Is that not liken Him with something?

And you can come out to quote Quran saying " There is nothing like Him. Do you guys get senses at all?

Abuheekmat:

This is 0ur confutation against what AbdulKodir Jailani [Sufi] said, that: when a perfect Sufi reach a certain stages in tasawuf, Allah taa alaa can be seen�. Further said, Azza wal jall will remove all the hindrance or barriers DAT thwart ahlul Sufiyyah from seeing Him.

This copy paste self, ehen. Well, Sheikh Jilani(ra) saw Allah's Signs not Allah. Sheikh Sasili Sambo(ra) said the same thing. And yes, Allah does unveils things to His righteous servants. That's a fact.

Empiree:
This copy paste self, ehen. Well, Sheikh Jilani(ra) saw Allah's Signs not Allah. Sheikh Sasili Sambo(ra) said the same thing. And yes, Allah does unveils things to His righteous servants. That's a fact.

"Love" is a reality you cannot see or describe. You can only express it via your affection towards something. However your heart "sees" (perceive) it. That is how Urafa (Gnostics) "see (perceive)" God via their purified hearts.

The fact that there is no spiritualism in Salafism, how would they ever experience this; hence, their averse and rejection of it.

AlBaqir:
Quran says "No vision can grasp Him..." yet your manhaj limit the ayah saying it only refer "to this life", and not hereafter. Why? Because bogus ahadith say you will see "your Lord like you see the full moon with no difficulty" in Qiyamat.

# Have you not limit Him, when He is unlimited?

# What will you see in Him - part of Him or His whole - when He is al-bassit. Is that not liken Him with something?

And you can come out to quote Quran saying " There is nothing like Him. Do you guys get senses at all?

There are several issues to note

(1) The Shia themselves are more guilty of antropomorphism - they claim that Allah (SWT) VISITS Hussain (RA) in his grave.
How can you believe this without believing that Allah has a form that can be grasped?
This is a video of shia scholars affirming same


https://www.youtube.com/watch?v=9ldrNk2JBy8

And this one is generally about antropomorphism


https://www.youtube.com/watch?v=3CrDi_lndgg

(2) Allah has said that there is none like unto him. You quoted that

But if I made the statements below, you would say I am guilty of confining Allah
But those are statements are from the Qur'an
Or are they "bogus verses" of the Qur'an too?

He (Allah) said: O Iblis! What hindereth thee from falling prostrate before that which I have created with both My hands?

Qur'an 38:75

Indeed, your Lord is Allah, who created the heavens and earth in six days and then established Himself above the Throne.

Qur'an 7:54

So people are divided on this matter - some affirm and don't venture into the how
Some affirm and go into the how

Some shias believe that Allah has a body.
For instance Hisham bin al-Hakam al-Koufi said Allah is a body of equal height, width and depth

Shias have tried to refute this position but in the process they contradict their early major scholars, especially of the Qummi school?
And no Shia can declare Qummi and his tafsir a nonentity in Shia Fiqh

So what happened to modern shias
They debated the mutazilites who got them to change their fiqh

Bjut we find evidence of antorpomorphism in the greatest book of Shia Ahadeeth, Al-Kafi

The messenger (saw) said: Whoever feeds three from the Muslims (as charity), Allah will feed him from three gardens from the kingdom of heaven, al-Firdaws, `Adan and Toubah is a tree in `Adan which our Lord has planted with His hand

AlBaqir:
Do you guys get senses at all?

You guys always bring up the issue of senses
I suggest that you should watch the video below and determine if you should ask this question
The living are suffering, shias are building palaces for the dead
Shias harm themselves, including babies, every year by flogging and cutting themselves to prove that they feel the pain of Hussain (RA)
The accuse Sunni of not making sujood on earth but they do so with only 1/2 of the 7 bones that we are commanded to make sujood with
Or do your palms, knees, toes touch the earth when you prostrate on the turbah pebbles you carry around?


https://www.youtube.com/watch?v=Q6szlhjLUOs

BetaThings:


There are several issues to note

(1) The Shia themselves are more guilty of antropomorphism - they claim that Allah (SWT) VISITS Hussain (RA) in his grave.
How can you believe this without believing that Allah has a form that can be grasped?
This is a video of shia scholars affirming same

Perhaps when you cite an authentic Shia traditions and the interpretations of shia scholars, I can take you serious. Better still, being an ayah from the glorious Quran - verses that talk about hands, face etc of Allah, and give us Shia ulama' s interpretation on it. Shia don't interpret literally what your manhaj interpret literally.

As per your usual posting of propaganda videos, am sorry it's not for people like me. Give me a well reference Shia authentic hadith with Shia ulama' s interpretation to support your point.



And please stop copypasting irrelevances in the bid to attack Shia. You should have grown up by now.

AlBaqir:



Perhaps when you cite an authentic Shia traditions and the interpretations of shia scholars, I can take you serious. Better still, being an ayah from the glorious Quran - verses that talk about hands, face etc of Allah, and give us Shia ulama' s interpretation on it. Shia don't interpret literally what your manhaj interpret literally.

As per your usual posting of propaganda videos, am sorry it's not for people like me. Give me a well reference Shia authentic hadith with Shia ulama' s interpretation to support your point.



And please stop copypasting irrelevances in the bid to attack Shia. You should have grown up by now.

I had asked you once to bring evidences (authentic ones o) where any of the Imams said that we must do t'awil of Allah's (SWT) names and and attributes, up till now, you haven't, but you keep trying to rope us with the beliefs of your earlier predecessors, who the majority were mujasim!

Anyways, let us look at what is narrated from one of your Imams:

[We were told by Muhammad bin al-Hasan bin Ahmad bin al-Walid (rah), Muhammad bin Yahya al-`Attar said, Muhammad bin Ahmad said, Muhammad bin `Isa said, from Hisham bin Ibrahim, he al-`Abbasi, I told abu al-Hasan (as): May I be your ransom, some of your followers asked me to ask you something, he (as) who is he? I said: al-Hasan bin Sahl, he (as) said regarding what? I said: regarding Tawheed, he asks whether Allah is a body or not? He (as) replied: People have split to three groups: Affirming with Tashbeeh, denying and affirming without Tashbeeh. Affirming with Tashbeeh is impermissible, and denying is impermissible so the path is the third, to affirm without Tashbeeh.”] (Ibn Babaweyh al-Qummi narrated in his book “At-Tawhid” p 100-101)

So you cannot deny the verses from the Qur'an that says Allah (SWT) has hands, eyes, or authentic narrations that says Allah (SWT) descends, or we are going to see Him in paradise etc. rather, we affirm them and do not make tashbeeh! And this has always been our stand as Muslims!

So bring your evidences from the Imams that we are to deny these narrations, or we are to interpret them differently or just say you do not follow the Imams and let us know who you follow.

sino:

So you cannot deny the verses from the Qur'an that says Allah (SWT) has hands, eyes, or authentic narrations that says Allah (SWT) descends, or we are going to see Him in paradise etc. rather, we affirm them and do not make tashbeeh! And this has always been our stand as Muslims!

So bring your evidences from the Imams that we are to deny these narrations, or we are to interpret them differently or just say you do not follow the Imams and let us know who you follow.

# We've discuss this before. Your problem is moving from tawil to tafwid to tawil. You dare not use the tafwid in all cases. It will kill your manhaj.


First, Shia don't tashbih of any of Allah's attributes with anything known or imagined.

Second, the verses where hands, face, etc are used with respect to Allah, if interpreted based on the knowledge of ayat muhkamat, that will never constitute to tashbih.

Quran is crystal clear, there is nothing like Him, in His attributes or essence, both of which is one.


# Hands, face, as used in the Quran are metaphor signifying something else. I remembered I gave you this verse once:



Surah Maidah verse 64 says:

"The Jews say: "Allah's hand is tied up." Be their hands tied up and be they accursed for the (blasphemy) they utter. Nay, both His hands are widely outstretched: He giveth and spendeth (of His bounty) as He pleaseth. ..."


* Why cant we use your tafwid and literal senses of the Salafis for this noble ayah? That is He says "Hands" that means He has hands, not even one but "many".

The hand in this ayah never mean literal hand; therefore, we cannot do tafwid here. It means being miser. And if the hand is stretched, it means generosity. The context of the ayah clarifies this interpretation.

So we ask you: why did your Imam do the Tawil (interpretation) of the ayah moving away from its literal meaning? Interestingly, here is one of Salafi literalist Imams.

Imam Ibn Kathir writes in his Tafsir:

'Ali bin Abi Talhah reported that Ibn `Abbas commented on Allah's statement,

{The Jews say, "Allah's Hand is tied up."} "They do not mean that Allah's Hand is literally tied up. Rather, they mean that He is a miser and does not spend from what He has. Allah is far holier than what they attribute to Him.'' Similar was reported from Mujahid, `Ikrimah, Qatadah, As-Suddi and Ad-Dahhak.
http://www.qtafsir.com/index.php?option=com_content&task=view&id=759&Itemid=60


This is metaphor common in every world languages. Yoruba will say "O ha owó. O la owó." Meaning "he is a miser. He is generous". This meaning is contrary to the literal meaning. Without interpretation, you will fail to understand the true meaning.


# All your ulama with no exception did tawil (interpretation) to this ayah below deviating from their belief of tafwid (leaving the ayah as it is) or literalism.

Surah Al-Hadid, Verse 4:

.... وَهُوَ مَعَكُمْ أَيْنَ مَا كُنتُمْ وَاللَّهُ بِمَا تَعْمَلُونَ بَصِيرٌ
... and He is with you wherever you are, and Allah sees what you do."

Your manhaj insist that Allah in His Essence resides in the heaven or above the heavens (depending on how you interpret "fi" ). Your only evidence for this is the literal interpretation of an hadith that says "Allahu fi samai (Allah is in heaven)". This is your manhaj and that is what gave you the audacity to interpret the above ayah which clearly says "Allah is everywhere" rather than leaving it as it is so that it will be consistent with your "Allah is in heaven " manhaj. Your Ulama say it does not meant Allah in His Essence is everywhere rather it means "His knowledge" is everywhere. Why doing tawil which you accused us of doing?

# What you have done are:

1. Limiting Him

2. Separating His siffat from His Essence. That is tar'kib.

AlBaqir:


# We've discuss this before. Your problem is moving from tawil to tafwid to tawil. You dare not use the tafwid in all cases. It will kill your manhaj.


First, Shia don't tashbih of any of Allah's attributes with anything known or imagined.

Second, the verses where hands, face, etc are used with respect to Allah, if interpreted based on the knowledge of ayat muhkamat, that will never constitute to tashbih.

Quran is crystal clear, there is nothing like Him, in His attributes or essence, both of which is one.


# Hands, face, as used in the Quran are metaphor signifying something else. I remembered I gave you this verse once:



Surah Maidah verse 64 says:

"The Jews say: "Allah's hand is tied up." Be their hands tied up and be they accursed for the (blasphemy) they utter. Nay, both His hands are widely outstretched: He giveth and spendeth (of His bounty) as He pleaseth. ..."


* Why cant we use your tafwid and literal senses of the Salafis for this noble ayah? That is He says "Hands" that means He has hands, not even one but "many".

The hand in this ayah never mean literal hand; therefore, we cannot do tafwid here. It means being miser. And if the hand is stretched, it means generosity. The context of the ayah clarifies this interpretation.

So we ask you: why did your Imam do the Tawil (interpretation) of the ayah moving away from its literal meaning? Interestingly, here is one of Salafi literalist Imams.

Imam Ibn Kathir writes in his Tafsir:

'Ali bin Abi Talhah reported that Ibn `Abbas commented on Allah's statement,

{The Jews say, "Allah's Hand is tied up."} "They do not mean that Allah's Hand is literally tied up. Rather, they mean that He is a miser and does not spend from what He has. Allah is far holier than what they attribute to Him.'' Similar was reported from Mujahid, `Ikrimah, Qatadah, As-Suddi and Ad-Dahhak.
http://www.qtafsir.com/index.php?option=com_content&task=view&id=759&Itemid=60


This is metaphor common in every world languages. Yoruba will say "O ha owó. O la owó." Meaning "he is a miser. He is generous". This meaning is contrary to the literal meaning. Without interpretation, you will fail to understand the true meaning.


# All your ulama with no exception did tawil (interpretation) to this ayah below deviating from their belief of tafwid (leaving the ayah as it is) or literalism.

Surah Al-Hadid, Verse 4:

.... وَهُوَ مَعَكُمْ أَيْنَ مَا كُنتُمْ وَاللَّهُ بِمَا تَعْمَلُونَ بَصِيرٌ
... and He is with you wherever you are, and Allah sees what you do."

Your manhaj insist that Allah in His Essence resides in the heaven or above the heavens (depending on how you interpret "fi" ). Your only evidence for this is the literal interpretation of an hadith that says "Allahu fi samai (Allah is in heaven)". This is your manhaj and that is what gave you the audacity to interpret the above ayah which clearly says "Allah is everywhere" rather than leaving it as it is so that it will be consistent with your "Allah is in heaven " manhaj. Your Ulama say it does not meant Allah in His Essence is everywhere rather it means "His knowledge" is everywhere. Why doing tawil which you accused us of doing?

# What you have done are:

1. Limiting Him

2. Separating His siffat from His Essence. That is tar'kib.

Brother AlBaqir, you have not answered my question, and none of the salaf did t'awil, the examples you gave are not examples of t'awil of Allah's names and attributes. For the record, the Salaf and what the majority of Muslims belief is to affirm for Allah SWT what He affirm for himself without tashbih or t'awil, except for where Allah SWT had cleared for Himself in His book or found in authentic narrations...anything after this is personal brain gymnastics to claim esoteric knowledge.

You had made mention that where Allah SWT says hand, eyes, etc. are metaphorical and I had presented a narration that negates this kind of metaphorical interpretations according to your Imam, and seek to know who you follow with regards this metaphorical interpinterpretation you do, and up till now, you haven't quote any of your Imams. It is not enough that you quote verses and claim XYZ, you have to back it up from those who you claim you follow!

sino:


Brother AlBaqir, you have not answered my question, and none of the salaf did t'awil, the examples you gave are not examples of t'awil of Allah's names and attributes. For the record, the Salaf and what the majority of Muslims belief is to affirm for Allah SWT what He affirm for himself without tashbih or t'awil, except for where Allah SWT had cleared for Himself in His book or found in authentic narrations...anything after this is personal brain gymnastics to claim esoteric knowledge.

You had made mention that where Allah SWT says hand, eyes, etc. are metaphorical and I had presented a narration that negates this kind of metaphorical interpretations according to your Imam, and seek to know who you follow with regards this metaphorical interpinterpretation you do, and up till now, you haven't quote any of your Imams. It is not enough that you quote verses and claim XYZ, you have to back it up from those who you claim you follow!

You calling a kafir your brother?

Abuheekmat:


You calling a kafir your brother?

He can't even be a brother in humanity?. Your madness knows no boundary.

Empiree:
He can't even be a brother in humanity?. Your madness knows no boundary.

Like Abu lahab is to rosul abi

Abuheekmat:


Like Abu lahab is to rosul abi

Gbe gbogbo enu re soun

Empiree:
Gbe gbogbo enu re soun

E fi jalabi le.. E tele rosul.. E fi sufi sile

Abuheekmat:


E fi jalabi le.. E tele rosul.. E fi sufi sile

Ki lo nje be?

Empiree:
Ki lo nje be?

Baba alawo ni

Abuheekmat:



Baba alawo ni

Oponu

Empiree:
Oponu

Ibrahim niyas.. Ahmad tijani and awon tohgut sufi ni oponu

Abuheekmat:


You calling a kafir your brother?

To the Wahhabis the Shias are always infidels.
Now, see how they welcome the 'infidels' that came for Hajj pilgrimage.

"Ayatollah Qazi Askar", Representative of "Imam Khamenei" and headman of the Iranian pilgrims arrives to the Hijaz.

#Hold_unto_the_rope_of_Allah_and_be_not_divided

You foot soldiers are wasting your time takfeerying Shia. These are your oga at the top welcoming Shia with open arms.

Kontinu with your bullsh!t

sino:


Brother AlBaqir, you have not answered my question, and none of the salaf did t'awil, the examples you gave are not examples of t'awil of Allah's names and attributes. For the record, the Salaf and what the majority of Muslims belief is to affirm for Allah SWT what He affirm for himself without tashbih or t'awil, except for where Allah SWT had cle7ared for Himself in His book or found in authentic narrations...anything after this is personal brain gymnastics to claim esoteric knowledge.

You had made mention that where Allah SWT says hand, eyes, etc. are metaphorical and I had presented a narration that negates this kind of metaphorical interpretations according to your Imam, and seek to know who you follow with regards this metaphorical interpinterpretation you do, and up till now, you haven't quote any of your Imams. It is not enough that you quote verses and claim XYZ, you have to back it up from those who you claim you follow!

# There is no gymnastic interpretation or esoteric meaning here, brother. Our interpretations are confined within the meaning of muhkam verses. It is your manhaj that had limited and confined Allah to a place and thereby separated His Essence (Dhat) from His attributes (Siffat); and that is doing tajsim and tashbih, as I've explained earlier.


In the verse 64 (of sura Maidah) where He talks about His hands, we've returned this "informative attribute (siffat al-khabari)" back to His attribute of "Generous" which is obvious within the context of the verse itself. This is how Ibn Kathir interpret the same verse as posted earlier.

# In other verse, His Hand, metaphorically (since He does not have literal or imagined attributes as Quran explains), signifies and explains other attributes, for example, of "Power", "Able" etc. Therefore, there is no tashbih (description with known or imaginative figure) as Imam (alayhi salam) says in the hadith you've posted.


On the other hand, as we've exposed earlier, it is your manhaj that has limited and confined  Allah to a place. You also describe Him with movement from one heaven to the other. You also gave Him a literal descriptive attribute of filling into something (E.g filling the empty space of hell fire with His leg). ALL these are nothing but Tashbih and tajsim, and He says, " Glory be to Him, far from what they ascribed Him with"

# And when you claim you do tafwid of those "informative attributes (hands, face, eyes etc)", that is, leaving them  as they are, then we have asked you why you have interpreted the verse where He says, " He (Allah) is with them wherever they are", to His knowledge?

Why do you do tawil of this descriptive attribute when you hate and even make kufr of others doing tawil of other descriptive attributes like His hands, His face etc?


Sheik Saduq documents:

 الإمام الصادق (ع) - لما سأله أبو جعفر عن قول الله عز وجل: ((وهو الله في السماوات و في الأرض)).- كذلك هو في كل مكان.
قلت: بذاته? قال: ويحك! إن الأماكن أقدار، فإذا قلت: في مكان بذاته لزمك أن تقول: في أقدار و غير ذالك، و لكن هو بائن من خلقه، محيط بما خلق علما و قدرة و إحاطة و سلطانا و ملكا.

Imam Jafar Sadiq (alayhi afdhalu salat wa salam) was asked by Abu Jafar regarding Allah's verse in the Quran: "And He is Allah in the heavens and in the earth", to which he replied, 'Yes, similarly He is in every place.' I (Abu Jafar) asked, 'In His Essence?' Imam replied, 'Woe betide you! Verily places are subject to limits and boundaries, so by your saying that He is in a place in His Essence, you are in fact compelled to say that He is contained in objects which are subject to measurement and size. He is however, distinct from His creation, entirely encompassing what He creates in knowledge, power, control, authority and dominion.

Source: al-Tawhid, p. 140, hadith no. 15.


# Lastly, concerning "seeing Allah", to say one will see Allah whether in this world or in the hereafter (exactly the way we see bright moon with no difficulty, as Salafi hadith claim) is making tajsim and tashbih of Him. Saying "seeing Him" is only in the hereafter and not on this earth is limiting His speech:

"No vision can grasp Him and He grasps all vision, and He is Lateefu al-Khabir".


# Sheik Saduq also documents:

Imam Ali (alayhi afdhalu salat wa salam) said in reply to Dha'lab's question about his being able to see his Lord, 'Woe to you O Dha'lab! I do not worship a Lord Whom I cannot see!' So Dha'lab asked, "But how do you see Him? Describe Him to us.'

Imam (alayhi salam) replied, 'Woe betide you! Eyes do not see Him by looking with the sights; it is the hearts that behold Him with the realities of faith.'

Source: Amali al-Saduq, p. 423, hadith no. 560.

Empiree:





You foot soldiers are wasting your time takfeerying Shia. These are your oga at the top welcoming Shia with open arms.

Kontinu with your bullsh!t

Our oga at the top is kitab was sunnah was fi salaf soliheen..

Not Saudi.. Olodo

Abuheekmat:


Our oga at the top is kitab was sunnah was fi salaf soliheen..

Not Saudi.. Olodo

Loose phrase. Every muslim sings that slogan

Empiree:
Loose phrase. Every muslim sings that slogan

And you are not a Muslim

Abuheekmat:


And you are not a Muslim

Please swear by Allah that I am not.

Empiree:
Please swear by Allah that I am not.

I swear by Lord of kahabbah..

You are a kafir
AL baqir is a kafir.. Gbogbo elegbe are kufar

6

Empiree:
Please swear by Allah that I am not.

Islam resembles mathematics for your face. Stop � interfering your dull brain into Islam.

Your brain should follow rosul

.

Abuheekmat:


I swear by Lord of kahabbah..

You are a kafir
AL baqir is a kafir.. Gbogbo elegbe are kufar

"Lakum deenukum waliya deen"


La ilaha ila Allahu

Wahadahu laasharika lahu

Wa ash hadu Anna Muhammadan Abdu was rosul


Case Closed

Empiree:
"Lakum deenukum waliya deen"


La ilaha ila Allahu

Wahadahu laasharika lahu

Wa ash hadu Anna Muhammadan Abdu was rosul


Case Closed

Shahada that you don't believe in.. Keferi oshi

Empiree:
Please swear by Allah that I am not.

The more you keep engaging this advanced ignorant the more you waste your time, energy and resources.


Surah Al-Furqan, Verse 63:
وَعِبَادُ الرَّحْمَٰنِ الَّذِينَ يَمْشُونَ عَلَى الْأَرْضِ هَوْنًا وَإِذَا خَاطَبَهُمُ الْجَاهِلُونَ قَالُوا سَلَامًا

And the servants of the Beneficent Allah are they who walk on the earth in humbleness, and when the ignorant address them, they say: Peace.

AlBaqir:


# There is no gymnastic interpretation or esoteric meaning here, brother. Our interpretations are confined within the meaning of muhkam verses. It is your manhaj that had limited and confined Allah to a place and thereby separated His Essence (Dhat) from His attributes (Siffat); and that is doing tajsim and tashbih, as I've explained earlier.


In the verse 64 (of sura Maidah) where He talks about His hands, we've returned this "informative attribute (siffat al-khabari)" back to His attribute of "Generous" which is obvious within the context of the verse itself. This is how Ibn Kathir interpret the same verse as posted earlier.

# In other verse, His Hand, metaphorically (since He does not have literal or imagined attributes as Quran explains), signifies and explains other attributes, for example, of "Power", "Able" etc. Therefore, there is no tashbih (description with known or imaginative figure) as Imam (alayhi salam) says in the hadith you've posted.

Brother AlBaqir, I asked a simple question, all these stories are not necessary for they aren't my major concerns. The Imams did read these verses and to the best of my knowledge never did tawil as you do. The narration from the Imam also straightens the position of the ahlu sunnah with regards to the attributes of Allah (SWT)! On the contrary, the verse you allude to is self explanatory, he doesn't require any form of tawil, it is simple and straight forward!

What you have done with other verses that states hand, is contrary to what the Imam stated in the narration, we do not deny these attributes, we affirm them the way it is written and not make tashbih! No where I have seen that the Imams claim hand is metaphorical!

AlBaqir:

On the other hand, as we've exposed earlier, it is your manhaj that has limited and confined  Allah to a place. You also describe Him with movement from one heaven to the other. You also gave Him a literal descriptive attribute of filling into something (E.g filling the empty space of hell fire with His leg). ALL these are nothing but Tashbih and tajsim, and He says, " Glory be to Him, far from what they ascribed Him with"

Lol, you are the one with such understanding from this narrations, not ahlu sunnah! Let me give you report from your Imam that explains how we approach such narrations:

Narrated by Kulayni in “Kafi” 1/126:

Ali ibn Muhammad has narrated from Sahl ibn Ziyad from Muhammad ibn Isa who has said the following.
“I wrote to Imam abu al-Hassan, Ali ibn Muhammad (a.s.) to clarify a question. May Allah take my soul in your service, O my master, it is narrated to us that Allah is in one place and not in another place on Arsh, (the Throne) resting. He comes down to the sky above the earth every night during the last half of the night. It is narrated that He comes down at the ninth evening of the month of Dhul Hajj and then He returns back to His place. Certain individuals among your friends have said that if He would be found in certain places and not in other places the air must have come in contact with Him and would surround Him because air is a thin form of body that surrounds everything proportionate to its size. How then the air would surround Allah, the Most Holy and the Most High, According to this assumption? The Imam replied in writing, “He has the knowledge of this. He is the best One in having the true measurements of all things.

You must, However, note that His being in the sky over the earth is just as He on the Throne. All things to Him are the same in the matters of His knowledge and power, domination and control.”

Muhammad ibn Jafar al-Kufi has narrated from Muhammad ibn Isa a similar Hadith

Majlese said weak about first chain, and said sahih ala thahir about second way of transmission.

@ the bold in red, it is as simple as that, and that is what can be understood from the narration I had presented earlier.

@ the bold in green, well, I don't know, you may say the narration is weak or fabricated, but there are actually more of such narrations from the Imams with similar narrative and belief! So i am now trying as much as possible to understand where you get your own understanding from, and up till now, you have yet to ascribe such beliefs to the Imams!

AlBaqir:

# And when you claim you do tafwid of those "informative attributes (hands, face, eyes etc)", that is, leaving them  as they are, then we have asked you why you have interpreted the verse where He says, " He (Allah) is with them wherever they are", to His knowledge?

Why do you do tawil of this descriptive attribute when you hate and even make kufr of others doing tawil of other descriptive attributes like His hands, His face etc?


Sheik Saduq documents:

 الإمام الصادق (ع) - لما سأله أبو جعفر عن قول الله عز وجل: ((وهو الله في السماوات و في الأرض)).- كذلك هو في كل مكان.
قلت: بذاته? قال: ويحك! إن الأماكن أقدار، فإذا قلت: في مكان بذاته لزمك أن تقول: في أقدار و غير ذالك، و لكن هو بائن من خلقه، محيط بما خلق علما و قدرة و إحاطة و سلطانا و ملكا.

Imam Jafar Sadiq (alayhi afdhalu salat wa salam) was asked by Abu Jafar regarding Allah's verse in the Quran: "And He is Allah in the heavens and in the earth", to which he replied, 'Yes, similarly He is in every place.' I (Abu Jafar) asked, 'In His Essence?' Imam replied, 'Woe betide you! Verily places are subject to limits and boundaries, so by your saying that He is in a place in His Essence, you are in fact compelled to say that He is contained in objects which are subject to measurement and size. He is however, distinct from His creation, entirely encompassing what He creates in knowledge, power, control, authority and dominion.

Source: al-Tawhid, p. 140, hadith no. 15.

Where you get it all mixed up is verses that are already explained by Allah (SWT) in the Qur'an, you claim we are doing tawil, not only that, we have evidences of such understanding from the companions as well as the Imams! Where such cannot be found, we default to the principle as established also by your Imam, that is, affirming without tashbih, not doing tawil. So bring where the Imams says we should do tawil!

AlBaqir:

# Lastly, concerning "seeing Allah", to say one will see Allah whether in this world or in the hereafter (exactly the way we see bright moon with no difficulty, as Salafi hadith claim) is making tajsim and tashbih of Him. Saying "seeing Him" is only in the hereafter and not on this earth is limiting His speech:

"No vision can grasp Him and He grasps all vision, and He is Lateefu al-Khabir".


# Sheik Saduq also documents:

Imam Ali (alayhi afdhalu salat wa salam) said in reply to Dha'lab's question about his being able to see his Lord, 'Woe to you O Dha'lab! I do not worship a Lord Whom I cannot see!' So Dha'lab asked, "But how do you see Him? Describe Him to us.'

Imam (alayhi salam) replied, 'Woe betide you! Eyes do not see Him by looking with the sights; it is the hearts that behold Him with the realities of faith.'

Source: Amali al-Saduq, p. 423, hadith no. 560.

Shia shaykh al-Barqi narrated in his “al-Mahasin” (p 60), and shaykh Azizullah al-Utardi quoted from him in “Musnad ar-Rida” (1/95):

From Abul Hasan al-Rida (alaihi salam): Who wants to look at Allah without obstacle and Allah looks at him without obstacle, let him to befriend with family of Muhammad and be (far) away from their enemies, and follow Imam of believers from amongst them, (and if he would do that) in the doomsday Allah would look at him without obstacle and he would look at Allah without obstacle.

From the narration you have brought, the man asked the Imam to describe Allah (SWT) in this world, obviously, the Imam can never see Allah in this world, hence the expression of faith, while the narration about seeing Allah (SWT) states we would see Allah (SWT) on the day of judgment! It is just as Allah (SWT) described the Israelites when they asked Musa (AS) to show them Allah (SWT) here on earth! They are not related at all!

Allah (SWT) says: "Some faces that Day shall be radiant. Looking at their Lord (Allâh)" [75:22-23:]

This is Allah's statement! Allah (SWT) doesn't contradict himself! And sure does not need your help in doing tawil for His Speech, that is why He (SWT) sent the Prophet (SAW) to explain what we need to know and understand! And the Prophet (SAW) nor the his companions, including the Imams, never denied this truth!

Your claim of limiting Allah's Speech is redundant, scholars have explained this verse accordingly, first and foremost, the words used are quite different:

...And a group of them interpreted the word “Al-Idrak” in the ayah [6:103] to mean: encompassment, meaning that the sight does not encompass Allah Azza wa Jal, though it sees Him on the day of judgment.

- Qatadah (d. 117 H.) said regarding the interpretation of the ayah: «And He is too Great for the vision to encompass Him.» (Tafsir Tabari (9/459))

- Abu Bakr Al-Ajurri (d. 360 H.) : If someone said: ‘What is the interpretation of His (Allah) saying: {No vision grasps Him}?’, it is said to him: According to the people of knowledge, it means: Visions do not surround Him, nor encompass Him -Azza wa Jal-, and they see him without encompassment, and they do not doubt seeing Him, as a man would say: ‘I have seen the sky’, and he is truthful, and his sight did not encompass the whole sky.” (“As-Shari’ah” (2/1048))

- Ibn Hibban (d. 354 H.) said in his “sahih”: “He is seen on the day of Judgment, and the visions do not encompass Him when it sees Him, for Al-Idrak is encompassment, and Ru’yah is looking, and Allah is seen and not encompassed.”

- Abu Muhammad al-Baghawi (d. 510 H.) said: “Know that Idrak is not the same as ru’yah, because al-Idrak is: to reach the end/extreme limit of something, and encompass it, and ru’yah is to see with the eye. And ru’yah can be without encompassement.” (“Ma’alim At-Tanzil” by Al-Baghawi (3/174))
Source

Secondly, seeing (looking at) Allah (SWT) is exclusively a bigger and better reward (as indicated in the verse already presented above) in the hereafter! So prove otherwise from the Prophet (SAW) or from the Imams!

Maybe the shia should be told that hadeeth that talks about the nuzul of Allaah is mutawaatir like the verses of the Qur'an....