Since a rival or opposite being to God does not exist...

Since a rival or opposite being to God does not exist, pain and displeasure in the above sense is inconceivable with respect to Him. Furthermore, what is meant by abhorrence and displeasure which are applied to God is that since He is the Absolute Goodness and Perfection, He loves goodness and perfection and He dislikes the opposite. Liking and disliking is something distinct from the sense of displeasure and pain. Physical pleasure.

Physical pleasure necessitates corporeality which is impossible to God, but rational pleasure with respect to God is not rationally shunned because its essence is the perception of existential perfection, and since God is the Absolute Perfection and is aware of His Essence, the assumption of rational pleasure in the above sense with respect to Him is permissible although some theologians have regarded it as impermissible to apply to God on the ground that such an attribute or name has not been mentioned in the Qur’an and traditions ( aḥadīth ).

It is worth mentioning that in the jargon of the philosophers and theologians, rational pleasure is called ibtihāj (bliss or ecstasy).[^4] Attributes apart from the Essence.

This has been dealt with in detail in the discussion on the Divine Unity ( tawḥīd ) in Attributes, and its end result is that the assumption of attributes apart from the Essence presupposes that the Essence of God is in need of those attributes and since the assumption is that these attributes are distinct from the Essence, it follows that the Divine Essence is in need of other than Itself, and this is in contradiction with the Essential Existence and Self-suffiency of God. Visibility ( ru’yah ).

The possibility or impossibility of seeing God is a source of contention and dispute among the Muslim schools of thought. The Ahl al-Ḥadith, Ashā‘irah and Māturdiyyah have considered it possible while the other schools of thought deemed it impossible.

Of course, that which is disputed is seeing God with the eyes, but there is no dispute about the possibility of seeing God by the heart which are mentioned in the traditions of the Imāms from the ( ‘a ) as well as about a priori knowledge or total disclosure which is indicated in the sayings of mystics ( ‘urafā’ ).