The following is quoted from Al-Albani's Al-Fatawi page 143:
Not only was conception of Allah's seeableness referred to by the Prophet's tradition, but also it was asserted in the Holy Quran that is uninterruptedly related to the Prophet. Regarding the Exalted's saying, (Some faces on that day shall be bright. Looking at [waiting for] their Lord.), the faces intended are surely the believers' who shall be looking at their Lord. Mutazilites and Shias invented a philosophy indicating that meaning of the Verse is looking at the Lord's boons. Such sorts of philosophy is surely an ax destructuring the authentic traditions.
Al-Albani and his likes, as a matter of fact, missed the fact that it is impermissible to rest upon a part of the Holy Quran and neglect others. Thus, it is essential to take in consideration the Verses, (Visions comprehend him not,) and (Nothing like a likeness of Him;), in addition to many others pertaining denying Allah's seeableness. The next step is lining the decisive with the allegorical Verses. In this regard it is so appreciable to cite that the Verse
involved is revealing a morrow situation before entering to the Paradise. This is evidenced by God's saying, (And other faces on that day shall be gloomy, knowing that they will be made to befall them some great calamity. 75:256)
The believers' faces shall be tending to their Lord, waiting for His mercy and bounty. The unbelievers', on the other hand, shall be lassitude, anticipating His penalty. As a result, the Verses are lacking any signal to ocular sight at Allah's Entity whether after or before abiding in the Paradise.
Secondly, they missed that considering disregarding narratives about Allah's seeableness is a sort of destructuring the Prophet's tradition, it is they who did perpetrate such a destruction since they disregarded the authentic narratives of Aisha recorded by AlBukhari, Muslim and others.
It is seemly to say that Verses regarding denial of Allah's seeableness are downright and decisive. It is also improper to intersect such Verses by others the surface perspectives of which show Allah's optical seeableness. Allegorical Verses should be measured to the decisive, and their appearances should be passed.
Within the hadiths, there are those denying Allah's seeableness and others admitting. Both are authentic and recorded in dependable references. They are too contrasted to be regarded. Hence, it is necessary to favor some and neglect the others. It is illtimed to arise the misallegation that Mutazilites and Shias were the originators of such denial and regarding such a denial as destructuring the Prophet's traditions. The entire adopters of Allah's optical seeableness, such as AlAlbani and Bin Baz, hint at narratives of Aisha. Meanwhile, those who ruled of impracticability of Allah's seeableness and corporeality referred to narratives of Allah's seeableness. This matter, then, is not reckoned with destructuring of the Prophet's traditions. In study of principals of jurisprudence, this matter is named 'equality and preponderancy'. One of the conclusive principal of this discipline is favoring the most suitable group to the less in case it is unworkable to combine contrasted hadiths. Preference, here, is the share of hadiths of denying Allah's seeableness. The following are additional points of superiority of hadiths regarding denial of Allah's seeableness:
Hadiths regarding denial of Allah's seeableness are concordant to Quranic decisive Verses, such as, (Visions comprehend him not, and he comprehends all visions), and (Nothing like a likeness of Him;).
Hadiths involved are concordant to origin. The origin, however, is ruling of impracticability of Allah's optical seeableness till a decisive proof is provided.
Hadiths of the Prophet's household and Aisha regarding denial of Allah's seeableness are opposing and nullifying the others. Hadiths of Allah's seeableness, however, are neither opposing nor nullifying the others.
Unlike those proving Allah's seeableness, hadiths of impracticability of Allah's seeableness are concordant to the decisive ruling of intellect.
