Man, who is benefiting from this universe created by Him all his/her life with the body blessed again by Him, and who has become the addressee to many truths and realities through his/her intelligence, heart and feelings which are each a Divine blessing, by all means, craves to see his/her Lord who has bestowed all those blessings on him/her. The answer to that desire embedded in human heart will be given in Paradise and thus man will attain the supreme blessing which far exceeds all other pleasures of Paradise. There have been many discussions about ru'yat (seeing Allah in Paradise). We will not delve into details. Overall, the scholars of Ahl'al Sunnah wa'l-Jamaah (the mainstream Islamic sect; followers of the Prophet's Sunnah/Practice) have agreed that ru'yat is right and permitted, but that its essence cannot be understood. Mu'tazila, one of the sects of misguidance, does not accept ru'yat.
Man, who tries to solve every problem with intelligence, has taken a lot of pains trying to understand how that great reflection will take place. In reality, that platform belongs not to intelligence, but to heart; not to thought but to pleasure. However, the intellect still wants to perceive some things however far they may be, and wants to grasp some cues and to get satisfied. How can we understand Paradise, which is, as is stated by God's Messenger, peace and blessings upon him, a land “that eyes have not seen, that ears have not heard of and that have not occurred to human heart (imagination)” and how can we fathom in this world the greatest Divine mercy, ru'yat? Yet, the human mind does not behave itself. It demands in this world a reasonable explanation of a truth that will be bestowed in the next world and that will be enjoyed there only.
In The Words, from the Risale-i Nur Collection, it is stated: “The eye is such a sense that the spirit watches this realm through this window.” and it is implied that the spirit can watch other realms without needing this eye. The best example of it is dream. In Mesnevî-i Nuriye, from the Risale-i Nur Collection, it is said: “The works and deeds of the awliya (people of guidance, stationed near to God), whose spirits have overcome their material being, take place with the speed of spirit.” As is known, directions are valid only for the body. For the spirit, such words as front, back, right and left are not used. So, when the spirit overcomes the body, directions become irrelevant and the spirit can see all directions together. Similarly, God's Messenger (PBUH) could see those behind him as easily as he could see those in front of him. The spirits of the dwellers of Paradise are victorious over their bodies. They can be present in many places at the same time. And the sight of the dwellers of Paradise is much more improved than in this world. There is a great difference between the two sights like the difference between a real object and its shadow. The human eye which can see only material beings in this world will start seeing the angels from the grave onwards.
When the Divine closeness in ru'yat is added to it, then that perfect spirit will be overwhelmed with blessings, and by regarding his/her Lord without direction, distance and figure, s/he will lose consciousness with over-excitement and his/her heart will turn into a sea with waves of spiritual pleasures and that elated slave will take such a great pleasure through seeing his/her Lord as beyond comparison to the pleasures s/he took from Paradise and s/he will be entranced.
Badiuzzaman describes the Order of Wahdat'ul-Wujud (the unity of the being) as “Submersion in unity.” Just as the senses, eating and drinking and shortly everything in this transitory world are only like shadows when compared to those in the abode of eternity; so too will the real form of 'submersion in unity' be experienced in ru'yat, with such a sublimity as beyond any description. A verse giving the good tidings of ru'yat: “Some faces on that Day will be radiant (with contentment); Looking up toward their Lord.” (The Qur'an, Al-Qiyamah (The Resurrection) Surah, 75:22-23)
One of the great scholars of the last century, Elmalılı Hamdi Yazır states the following whiile explaining that verse: “The scholars of Ahl'al Sunnah wa'l-Jamaah have understood that “look” as “seeing” and proved that in the Hereafter the Believers will see Allah's Jamal (beauty). Mu'tazila, moving from the verse “You cannot see Me.” (The Qur'an, Al-A'raf (The Elevated Places) Surah, 7:143) interpreted that look as “waiting”. However, as the result of waiting without reaching its aim will not be joy (radiance), but disappointment and sorrow, it will not be appropriate to deduce only the meaning of “waiting” from the verse.” The expression “You cannot see Me.” which is mentioned in the 143rd verse of Al-A'raf Surah, is said by Allah as an answer to Prophet Moses, peace be upon him, who asked for ru'yat. The author of Fusus, esteemed man of knowledge, Ahmed Avni Bey says that the request of Prophet Moses, peace be upon him, for ru'yat is a proof of ru'yat and states: “If ru'yat was impossible, Prophet Moses, peace be upon him, would not make such a request.”
Ahmad Avni Bey points out significant s,gns about ru'yat by saying that in ru'yat, the person will be entranced, there will not be any existence left to him/her, and that s/he will be submerged in Divine reflection and closeness.
A verse about ru'yat:“For those who do good, aware that God is seeing them, is the best (of the rewards that God has promised for good deeds), and still more.” (The Qur'an, Yunus (Jonah) Surah, 10:26) Allah's Messenger (PBUH) explained the expression “still more” in the verse as “looking toward the jamal (beauty) of the All-Merciful”