1. The danger of what you wrote is that it rejects Allah's statement that He revealed the Quran in a *clear Arabic tongue بلسان عربي مبين*. To say you don't know the meaning of a word and you leave its meaning to Allah is a clear denial of His statement. Especially after these words were explained by the Salaf. The Salaf all affirmed the meanings of these words. Just simply read Tafsir: tafsir.app/tabari/2/29 Watch this video for an explanation in English: ru-vid.com/video/%D0%B2%D0%B8%D0%B4%D0%B5%D0%BE-yOyLsNg-gnw.htmlsi=d3M9XQMDKNkAHzUr I hope you would agree that none of us have a better understanding of the texts than them. The words Allah uses should be understood as it was during the time of the Prophet صلى الله عليه وسلم, not what makes sense or doesn't to us today. 2. What is unknown is *how* Allah did it and these are what those verses references, as explained in this video. 3. The Sahabah did not differ on whether The Prophet ﷺ saw Allah. Subanallah, this is a complete lie and we need to be very careful about what we say and type as everything will be asked about on the Day of Resurrection. Aisha رضي الله عنها, the wife of the Prophet ﷺ said, "O Abu 'A'isha (kunya of Masruq), there are three things, and he who affirmed even one of them fabricated the greatest lie against Allah. I asked that they were. She said: He who presumed that Muhammad (ﷺ) saw his Lord (with his ocular vision) fabricated the greatest lie against Allah..." Collected by Muslim: To read the full narration: sunnah.com/muslim:177a عائشة رضي الله عنها، فقالت: (ثلاث من تكلم بواحدة منهنَّ، فقد أعظم على الله الفرية، من زعم أن محمدًا رأى ربه، فقد أعظم الفرية على الله، قال: وكنت متكئًا فجلست فقلت: يا أم المؤمنين، أنظريني ولا تعجليني: ألم يقل الله عز وجل: ﴿ وَلَقَدْ رَآهُ بِالْأُفُقِ الْمُبِينِ ﴾ [التكوير: 23]، ﴿ وَلَقَدْ رَآهُ نَزْلَةً أُخْرَى ﴾، فقالت: (أنا أول هذه الأمة، سأل رسول الله صلى الله عليه وسلم، فقال: إنما هو جبريل، لم أره على صورته التي خلق عليها غير هاتين المرتين، رأيته منهبطًا من السماء، سادًّا عظم خلقه ما بين السماء إلى الأرض، فقالت: ألم تسمع أن الله يقول: ﴿ لَا تُدْرِكُهُ الْأَبْصَارُ وَهُوَ يُدْرِكُ الْأَبْصَارَ ﴾ [الأنعام: 103]، أو لم تسمع أن الله يقول: ﴿ وَمَا كَانَ لِبَشَرٍ أَنْ يُكَلِّمَهُ اللَّهُ إِلَّا وَحْيًا أَوْ مِنْ وَرَاءِ حِجَابٍ أَوْ يُرْسِلَ رَسُولًا فَيُوحِيَ بِإِذْنِهِ مَا يَشَاءُ إِنَّهُ عَلِيٌّ حَكِيمٌ ﴾ [الشورى: 51]. رواه مسلم (428). Also Abu Dharr رضي الله عنه directly asked the Messenger of Allah (ﷺ): Did you see your Lord? He said: (He is) Light; how could I see Him? نور أنَّى آراه sunnah.com/muslim:178a As for what you think is a "differing" is only a misunderstanding from the words of 1 Sahabi Ibn Abbas رضي الله عنهما. Ibn Al-Qayyim wrote: وقال ابن القيم رحمه الله: (وقد حكى عثمان بن سعيد الدارمي في كتاب الرؤية له: إجماع الصحابة على أنه لم ير ربَّه ليلة المعراج، وبعضهم استثنى ابن عباس فيمن قال ذلك، وشيخنا يقول: ليس ذلك بخلاف في الحقيقة، فإن ابن عباس لم يقل: رآه بعيني رأسه، وعليه اعتمد أحمد في إحدى الروايتين؛ حيث قال: إنه صلى الله عليه وسلم رآه عز وجل، ولم يقل: بعيني رأسه، ولفظ أحمد لفظ ابن عباس رضي الله عنهما، ويدل على صحة ما قال شيخنا في معنى حديث أبي ذر رضي الله عنه قوله صلى الله عليه وسلم في الحديث الآخر: ((حجابه النور))، فهذا النور هو والله أعلم النور المذكور في حديث أبي ذر رضي الله عنه: ((رأيت نورًا)) اجتماع الجيوش الإسلامية على غزو المعطلة والجهمية)) (1/ 3). “`Uthman ibn Sa`id Al-Darimi said in his book Al-Ru’yah that there was consensus among the Companions that he [the Prophet (peace and blessings of Allah be upon him)] did not see his Lord on the night of the Miذraj. Some of them excluded Ibn `Abbas and said that he was not one of those who said that. Our Shaykh says that this does not go against the facts, for Ibn `Abbas did not say that he saw Him with the eyes in his head, and Ahmad relied upon this in one of the two reports narrated from him, where he says that he saw Him but he did not say that that was with the eyes in his head. The wording used by Ahmad is the same as that used by Ibn `Abbas (may Allah be pleased with them both). What indicates that what our Shaykh said about the meaning of the hadeeth of Abu Dharr is correct is the fact that in another hadeeth he said that His veil is Light. And Allah knows best what the Light is that is mentioned in the hadeeth of Abu Dharr (may Allah be pleased with him) where it says, `I saw Light.’” (Ijtima` Al-Juyush Al-Islamiyyah, vol. 1, p. 12)

@@keystoknowledge Jazak Allahu Khayran. I remember reading in kitab al tawheed that there was a difference among Ibn Abbas and some other companions but after looking at it again it does seem to be weak. Just curious then how do you reconcile that ayah “clear Arabic” with huroof al muqata’at?

@JhazminMehmet Allah starts these suwar with these letters showing Quraysh that the Quran is composed of Arabic letters, their language, so bring forth a similar Book if they believe that it is man made. And it is for this reason that every verse that comes after references the Quran Check this video at the 48 min mark for full explanation ru-vid.com/video/%D0%B2%D0%B8%D0%B4%D0%B5%D0%BE-bR8pWCSRWl8.htmlsi=q-4k-10y_jc7Wuo9