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Saturday November 25, 2017
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Here is a detailed article with proofs from Qur'an al Kareem, Ahadith an-Nabawi (Sallallaho Alaihi Wasallam), Sayings of the Noble Sahaba and from the writings of great and authentic scholars of Islam that the Messenger of Allah Sallallahu Alaihi Wa Aalihi Wa Sallam did see ALLAH with his naked eyes and he also did proceed to the Divine Arsh on the night of Me'raj.

Below you will also find a comprehensive analysis of the two most famous narrations on this topic: 1) Sayyedah Aisha (Allah be pleased with her) and 2) Hazrat Ibn Abbas (Allah be pleased with him).

 

Article with all Evidences proving the Holy Prophet did See Allah with his Naked Eyes

 

We have compiled a PDF that you can read containing all the evidences.  Click here.

 

In Depth Analysis of the two most famous Narrations

 

Narration of Ibn Abbas (Allah be pleased with him)

 

Hazrat Ibn Abbas (Allah be pleased with him) narrated that: Holy Prophet (Sallallahu Alaihi Wa Sallam) himself said:

رأيت ربي تبارك وتعالى

I saw my Lord, (Allah) Tabaraka Wa Ta'ala.

[Al Musnad-Imam Ahmad Bin Hambal, 386/4, #2634]

 

Narration of Sayyedah Aisha (Allah be pleased with her)

Narrated by Masruq:

Sayyedah Aisha (Allah be pleased with her) said, "If anyone tells you that Prophet Muhammad (Sallallahu Alaihi Wa Sallam) has seen his Lord, he is a liar, for Allah says: 'No vision can grasp Him.'

[Narrated by Bukhari and Muslim]

 

Analysis of narration of Sayyedah Aisha (Allah be pleased with her)

By The Grace of Allah we say:

- Narration of Sayyedah Ayesha (Allah be pleased with her) is authentic.
- Narration of Ibn e Abbas (Allah be pleased with him) is also authentic and all narrators are narrators of Bukhari and Muslim. And Imam Ahmad (Allah have mercy on him) also Accepted that narration as authentic (continue reading to the end of this article).

- Most important point to understand is: When we compare both narrations we see that the stance of Sayyedah Ayesha (Allah be pleased with her) is her own personal view/ijtihad. This can be seen as she is using an Ayah (verse) of Quran to explain her stance where as Hazrat Ibn e Abbas (Allah be pleased with him) is narrating directly from Holy Prophet (Sallallahu Alaihi Wa Sallam) without using his opinion. Ibn Abbas (Allah be pleased with him) also has different interpretation of the same verses quoted by Sayyedah Ayesha (Allah be pleased with her).

- Did Sayyedah Aisha (Allah be pleased with her) also do ijtihad on other issues like we are claiming here?
Yes, we will show evidence of this further below in this article In sha ALLAH which will help us to develop our understanding of the issue.

Rule: When two authentic reports apparently contradict each other. We Should try to reconcile them. If not, superiority is sought.

Note: Emotional arguments academically are not acceptable e.g, saying that She is Wife of PROPHET (Peace & Blessings Be Upon Him) and She is mother of believers, how can she not know about it? Why are you rejecting her statement etc are not gona work. We can also reply with: Ibn Abbas (Allah be pleased with him) is the one about whom Holy Prophet (Sallallahu Alaihi Wa Sallam) said, O Allah! Bestow on him the knowledge of the Book (Qur'an). So why you are rejecting Ibn e Abbas (Allah be pleased with him)?
And if you think we are disrespecting Mother of Believers (Allah be pleased with her), then you should wash dishes at some hotel. That is a better place for you !

 

Comparison of Opinions/Ijtihaad of Sayyedah Ayesha Siddiqah (Allah be pleased with her) with other narrations

 

Hazrat Ibn Umar (Allah be pleased with him) said: I traveled with the Holy Prophet (Sallallahu Alaihi Wa Sallam), Hazrat Abu Bakr, Hazrat Umar and Hazrat Uthman (Allah be pleased with them all); they would pray Zuhr and Asr as two Rak'ah and two Rak'ah (because of journey), not praying before them nor after them. [Sunan Tirmizi, Taqseer fi Safar, No 544; Sahih Ibn Khuzaima, 2/72 No 947; Musnad Bazzar, 12/141 No 5724; Sahih Bukhari, Kitab al Taqseer No 1102]


But it is reported from Sayyedah Ayesha Siddiqah (Allah be pleased with her) that she didn't use to pray Qasar during journey. Zuhri said he asked 'Urwa why 'A'isha prayed in the complete form during journey, and he replied that she interpreted the matter herself. [Sahih Bukhari, Kitab al Taqseer No 1090; Sahih Muslim, Kitab al Musafireen wal qasariha No 685; Sunan Nasai, Kitab ul Salah No 455]


Sayyedah Ayesha Siddiqah (Allah be pleased with her) said: Offer prayer in the complete form (during journey). People said: Holy Prophet (Sallallahu Alaihi Wa Sallam) used to offer Two Rak'ah during journey. She replied: He used to be in the state of war and danger that those who are unbelievers may afflict. Are you also in the same state of war/danger? [Ibn Jareer Tabari, Tafseer Jaame al Bayan, 9/129 No 10317; Suyuti, Tafseer Durr al Mansoor, 2/656]


Wwhere as Yahya b. Umayya said: I told Hazrat Umar b. al-Khattab (Allah be pleased with him) that Allah had said: "You may shorten the prayer only if you fear that those who are unbelievers may afflict you" (Qur'an, iv. 101), whereas the people are now safe. He replied: I wondered about it in the same way as you wonder about it, so I asked the Messenger of Allah (ﷺ) about it and he said: It is an act of charity which Allah has done to you, so accept His charity. [Sahih Muslim, Kitab al Musafireen wal qasariha, No 686;  Sunan Abu Dawud, Kitab Salatul Safar, No 1199]


And Ibn 'Abbas (Allah be pleased with him): Allah has prescribed the prayer by the tongue of your Apostle (ﷺ) as two rak'ahs for the traveler, four for the resident, and one in danger. [Sahih Muslim, Kitab al Musafireen wal qasariha No 687; Sunan Abu Dawud, Kitab Salatul Safar No 1247Sunan Nasai , Kitab ul Salah No 456]


By the Grace of ALLAH we Say:
- This clearly proves that she had her own opinions on certain issues as some of the other learned companions had.
- But preference will be given to the Saying/Sunnah of Holy Prophet (Sallallahu Alaihi Wa Sallam).
- For people of intellect, This example is enough to nullify the bunch of emotional arguments.
- There is no such rule that if some Sahabi/Sahabiyyah is narrating something with his/her own ijtihad, it will be accepted without any ifs and buts even if it contradicts the saying of Holy Prophet (Sallallahu Alaihi Wa Sallam)
- Still Do not believe? Read the book of the person you hold high in authority, Ibn e Taymiyyah, Majmu Al Fatawa, 97-98/24

 

Authenticity of the Marfu (The Raised) Narration of Ibn Abbas (Allah be pleased with him)

Ibn Abbas (Allah be pleased with him) narrated that: Prophet (Sallallahu Alaihi Wa Sallam) himself said: I saw my Lord, (ALLAH) Tabaraka Wa Ta'ala. [Musnad Ahmad]

Some People say that the narration attributed to the Prophet (Sallallahu Alaihi Wa Sallam) is weak and authentic report is the one which is Saying of Ibn Abbas (Allah be pleased with him) and not the Prophet (Sallallahu Alaihi Wa Sallam) (means Mauqoof):

By the Grace of ALLAH we Say:
- All narrators of the hadith are reliable.
- For its authenticity it is enough that Imam of Sunnah Imam Ahmad Bin Hanbal (Allah have mercy on him) used this Hadith as a Proof and Imam ibn e Hajr Asqalani (Allah have mercy on him) Recorded it in Fathul Bari.

Narration of Imam Ahmad (Allah have mercy on him):
Maruzi (rah) asked Imam Ahmed bin Hanbal (rah): People say that Sayyedah Aisha (Allah be pleased with him) used to exclaim that whosoever says the Prophet (Sallallahu Alaihi Wa Sallam) saw his Lord has attributed a lie to Allah, so how shall this be answered? Imam Ahmed (rah) replied: From the saying of Holy Prophet (Sallallahu Alaihi Wa Sallam) [himself] when he said: “رأيت ربي” i.e. I saw my Lord, this will be an answer to Sayyedah Aisha's (Allah be pleased with her) Qawl because the saying of Prophet (Sallallahu Alaihi Wa Sallam) is far superior than saying of her (i.e. Aisha RA) [Fathul Bari]

Importance of Fathul Bari commentary on Sahih Al Bukhari:
Imam Ibn e Hajr 'Asqalani (rah) writes:
I have mentioned additional narrations (in commentary of Bukhari) to explain the texts and chains (of Bukhari).... And I have selected those additional narrations from the authentic primary Sources of hadith with the conditions of Sahih or Hasan.
[Muqaddamah-Imam Ibn e Hajr Asqalani, 4/1]

- Further below we will discuss The Mauqoof narration of Ibn e Abbas RA (i.e. his own saying) and we will try to understand some important rules about it.

 

Mauqoof Narration of Ibn e Abbas (Allah be pleased with him)


Ibn e Abbas (Allah be pleased with him) said:
"Prophet (Sallallahu Alaihi Wa Sallam) saw his Lord."

- We Will see different wordings of this report further in this article below.
- With respect to chains, this report is not Solitary (ghareeb) ie not single chain.
List of some of those who heard it directly from Ibn e Abbas (Allah be pleased with him).

1. 'Ikramah.
2. 'Ata.
3. Abu 'Aaliyah.
4. Abu Salmah.
5. Shu'bi.
6. Yousuf Bin Mihraan.
7. Ad-Dahaak.

And From Each of them many other narrators took this narration. Therefore, if someone attempts to attack the authenticity of the saying of Ibn e Abbas (Allah be pleased with him) will never succeed.

- Although Ibn e Abbas (Allah be pleased with him) have reported it directly from the Prophet (Sallallahu Alaihi Wa Sallam) but if still some people are overly reluctant to accept the saying of the Prophet (Sallallahu Alaihi Wa Sallam) then lets discuss it as Ibn e Abbas's (Allah be pleased with him) own saying.

Two important rules we should keep in our mind.


Rule 1: When a companion says something which does not concern his independent thought (ijtihd) will also be considered as marfu‘ (i.e. Prophet's Peace Be Upon him) own saying as mentioned by Imam Ibn e Hajr (rah) and many other Hadith masters:

Imam Ibn e Hajr (rah) writes in Nuzhatun Nazar:
(it is very important to understand that) when a companion says something which does not concern his independent thought (ijtihd) and has no reference to an ambiguous word or commentary of a rare word. [For
instance] informing of past events like the beginning of creation and the occurrences of the [previous] prophets (peace be upon them), or informing of future events, like the [forthcoming] calamities and events, and the descriptions of the Day of Judgement. And likewise, [when the Companion gives] information of an act which results in a specific reward or specific punishment, [this too will also be considered as marfu‘ implicitly].


Rule 2: The one confirming is higher and more acceptable than one negating.

These two rules will help us to develop a deeper understanding of narrations that come into this category.

 

Opinion of Imam Nawawi (Allah have mercy on him)

- We discussed that Sayyidah Ayesha Siddiqah (Allah be pleased with her) had her ijtihad about the issue and as her proof she used ayah (verse) of the Quran.

Imam Nawawi (rah) said: Sayyedah Ayesha (Allah be pleased with her) Didn't say that She heard it from the Prophet (Sallallahu Alaihi Wa Sallam) that "He didn't see his Lord" but what she said was as interpretation of verses of Quran (with her own understanding).
Imam Nawawi (rah) further states: And If a companion say something and other companions oppose it (with stronger proofs) then the saying of first companion will not remain Hujjah i.e. valid argument. [Sharah Sahih Muslim by Imam Nawawi]

- On ther other side Ibn e Abbas (Allah be pleased with him) didn't use his ijtihad and clear proof of it is he is not using any ayah to support his view and it is something which he cannot attribute it to the Prophet (Sallallahu Alaihi Wa Sallam) without having its knowledge from Prophet (Sallallahu Alaihi Wa Sallam) and such narrations comes under category of Rule 1.

Imam Nawawi states:
When it is proven from the authentic narrations of Ibn Abbas (Allah be pleased with him) that he (Prophet Sallallahu Alaihi Wa Sallam) saw his Lord then its something one cannot assume by his own understanding and assumption, definitely he (Ibn Abbas ra) said this after hearing it from Prophet (Sallallahu Alaihi Wa Sallam) and its not allowed for someone to think that Ibn e Abbas (Allah be pleased with him) said it according to his own assumption and ijtihad. [Sharah Sahih Muslim-Imam Nawawi]

Summary of this discussion is:
According to First rule even Mauqoof narration of Ibn e Abbas (Allah be pleased with him) goes back to the Prophet (Sallallahu Alaihi Wa Sallam) and becomes Marfu' and the saying of Prophet (Sallallahu Alaihi Wa Sallam) is far superior than saying of Hazrat Aisha (Allah be pleased with her) as mentioned by Imam Ahmad Bin Hanbal (rah) which we discussed earlier in this article. Hence superiority must be given to report of Ibn e Abbas (Allah be pleased with him).

 

Interpretation of verses Quoted by Ayesha Siddiqah (Allah be pleased with her) according to Ibn e Abbas (Allah be pleased with him)

- What about the interpretation of those verses Quoted by Sayyedah Ayesha (Allah be pleased with her) as proof of her view?
By The grace of Allah We Say: Ibn e Abbas (Allah be pleased with him) is the one about whom Holy Prophet (Sallallahu Alaihi Wa Sallam) said, "O Allah! Bestow on him the knowledge of the Book (Qur'an)" and he interpreted those verses in a very different way.

Imam Tirmidhi narrates and also declared it Hasan: Ibn Abbas (Allah be pleased with him) said that Sayyedena Muhammad (Sallallahu Alaihi Wa Sallam) saw his Lord, (Ikrama) asked (and quoted proof of Ayesha RA that): Hasn’t Allah said that Eyes cannot “COMPREHEND” him, at this (Ibn Abbas ra) replied: Strange (Arabic wording is more strict but we have translated it to Strange) that you have not understood, this is when Allah shows glimpse of his own Nur (which cannot be comprehended), So Holy Prophet (Sallallahu Alaihi Wa Sallam) indeed saw Allah twice.

Another good report will help us to understand the Meaning of "COMPREHEND"
- Ikramah reported that Ibn Abbas (Allah be pleased with him) said: "Sayyedena Muhammad (Sallallahu Alaihi Wa Sallam) saw his Lord." Someone asked him Hasn’t Allah said that Eyes cannot “COMPREHEND” him, at this 'Ikramah replied to the person: Can you see the sky? He replied: Yes I can. Ikramah Said: Can you "COMPREHEND' it?
(by which he means one can have sight of Allah but cannot comprehend it and it is interpretation of verse that "Eyes cannot “COMPREHEND” him"
[Tafseer Dur Al Manthur- Imam Suyuti]

- Imam Nawawi (rah) states: The Proof which Sayyedah Aisha (Allah be pleased with her) took (to reject sight of Allah) i.e. {Eyes cannot comprehend him} the apparent answer to this will be that there cannot be Idraak (i.e. complete comprehension, to gather all around, to see all aspects) of Allah, so the Nass (of Quran) does Nafi of Al-Ihaat but this does not do Nafi of sight without Ihaata (i.e. complete comprehension)

- Moreover it is also supported by the fact that on the day of Judgment Saliheen will have sight of Allah. If HIS sight is not possible at all then it should be the same on the Day of Judgment but Imam Bukhari and Muslim narrates:

During the lifetime of the Prophet (ﷺ) some people said, : O Allah's Messenger (ﷺ)! Shall we see our Lord on the Day of Resurrection?" The Prophet (ﷺ) said, "Yes; do you have any difficulty in seeing the sun at midday when it is bright and there is no cloud in the sky?" They replied, "No." He said, "Do you have any difficulty in seeing the moon on a full moon night when it is bright and there is no cloud in the sky?" They replied, "No." The Prophet (ﷺ) said, "(Similarly) you will have no difficulty in seeing Allah on the Day of Resurrection as you have no difficulty in seeing either of them.

Which narration is more preferred - Narration of Sayyedah Ayesha (Allah be pleased with her) or Narration of Hazrat Ibn e Abbas (Allah be pleased with him)

What we have discussed already is enough for the proof that narration of Ibn e Abbas (Allah be pleased with him) is preferred over narration of Sayyedah Ayesha (Allah be pleased with her). But it can also be proven by Rule 2 (Which we mentioned above) that "The one confirming is higher and more acceptable than one negating"

It is a simple Usool that we sometimes use in hadith literature. (But is also sometimes misused by people such as al-lalbaani who have no ground in fiqh and its Usool).

This rule that "The one confirming is higher and more acceptable than one negating" is specifically used in the context of ahadith or incidents where for example a companion says "The Prophet (Sallallahu Alaihi Wa Sallam) said 'he will go to jannah' and some other companion says "The Prophet didn't speak about him".

In this case, the one who says "He said" is above and more acceptable than the one who says "He didn't", because the latter says this because of his 'Laa 'Ilmi" and lack of knowledge or lack of presence."

After understanding this rule lets read Imam Nawawi (Allah have mercy on him). Imam Nawawi (rah) states that:

"Ma’mar bin Rashid (rah) said regarding the difference between Hazrat Aisha (Allah be pleased with her) and Hazrat Ibn Abbas (Allah be pleased with him) that Hazrat Aisha (ra) was not aware about this (completely) whereas Ibn Abbas (ra) was, So when Ibn Abbas (ra) is proving it while some others are doing Nafi of it then It is a (Principle) that Masbat (Proof) takes over Nafi (rejection).

The result of all (proofs which have been shown) is that it is pre dominantly established amongst many Ullamah that the Holy Prophet (Sallallahu Alaihi Wa Sallam) saw Allah with his eyes on the night of Ascension as the hadith from Ibn Abbas (ra) and others have been mentioned before, the proof of which comes from Prophet (Peace be upon him) hence there should be no doubt about it." [Sharah Sahih Muslim, Imam Nawawi]

By the grace of Allah Almighty we Say:
By All means, Hadith of Ibn e Abbas (ra) is preferred over the opinion of Hazrat Ayesha RA and it is Madhab of vast Majority of Ummah that Prophet (Sallallahu Alaihi Wa Sallam) saw Almighty Allah.
If someone says saying of Sayyedah Ayesha (Allah be pleased with her) is in Sahih Bukhari that is why it is more preferable than Hadith of Ibn e Abbas (Allah be pleased with him). Then our challenge to such individual is to prove from any saying of the Hadith Masters where they have stated that 'Sahih is the one which is also practicable'

 

Conclusion - Different texts from Ibn e Abbas (Allah be pleased with him) about Holy Prophet (Peace and Blessings Be Upon Him) Saw ALLAH.

We get three different texts from Ibn e 'Abbas (Allah be pleased with him):
1. He said that Holy Prophet (Sallallahu Alaihi Wa Sallam) saw (Allah) with his heart. [Sahih Muslim]
2. He said that that Holy Prophet (Sallallahu Alaihi Wa Sallam) saw (Allah) with his eyes. [Suyuti]
3. He said Holy Prophet (Sallallahu Alaihi Wa Sallam) saw Allah once with his eyes and once with his heart. [Tabrani]

By The Grace of Allah Almighty we say:
- When we get different apparently contradicting reports, instead of rejecting one and accepting other we should try to reconcile them. (Usool ul Hadith 101)

As far as reports of Ibn e Abbas (Allah be pleased with him) is concerned, Hadith of Tabrani is self explanatory that He (Sallallahu Alaihi Wa Sallam) saw Allah once with his eyes and once with his heart.
And this meaning is more close to the verse of Quran:

"(His) heart did not take it contrary to what (his) eyes beheld. Do you argue with him about what he saw? And assuredly, he saw Him (Allah Unveiled) the second time (again and you argue only about seeing Him once)."
[Surah an-Najm, 53:11-13]

Now If someone says that seeing him is baatni (spiritual) seeing not in reality.
We say:
- Reports of Ibn e Abbas (Allah be pleased with him) we mentioned are already very clear. But lets look at some other narrations:

"Ibn 'Abbas met Ka'b at Arafat, so he asked him about something and he kept on saying the Takbir until it reverberated off of the mountains. So Ibn 'Abbas (finally) said: 'We are Banu Hashim.' So Ka'b said: 'Indeed Allah divided His being seen and His speaking between Muhammad and Musa. He spoke to Musa two times, and Muhammad saw Him two times. [Tirmidhi]

- Ibn Abbas (ra) narrates: Are you surprised at friendship of Ibrahim (a.s) [with Allah], The Speech of Musa (directly with Allah) and Sight of Muhammad (Salallaho alaihi wasalam)? [Nasaai And Haakim]

We say:
Analyze the narration with open and neutral mind.
- Ibn e Abbas (Allah be pleased with him) is comparing The Speech of Musa (directly with Allah) and Sight of Muhammad (Salallaho alaihi wasalam).
If Speech of Musa (Alayhissalam) with Allah was not real and it was all Batni (spiritual) thing then you can say the same about Sight of Muhammad (Sallallahu Alaihi Wa Sallam).
But if Speech of Musa (Alayhissalam) was real (obviously which was) then Sight of Sayedena Muhammad (Sallallahu Alaihi Wa Sallam) was also likewise.

And in our concluding comments we quote here Imam Nawawi (Allah have mercy on him). He writes in Sharah Sahih Muslim:
"The result of all (proofs which have been shown) is that it is pre-dominantly established amongst many Ulama that Holy Prophet (Sallallahu Alaihi Wa Sallam) saw Allah with his eyes on the night of Ascension as the hadith from Ibn Abbas (ra) and others have been mentioned before, the proof of which comes from Prophet (Sallallahu Alaihi Wa Sallam) hence there should be no doubt about it."

So we must be very careful from Bid'ati monkeys qouting bukhari without even knowning its meaning and context. May Allah protect us all from their innovations. Aameen.
Alhamdolillah We have completed our detail discussion about narration of Ibn e Abbas (RA) and Sayyedah Ayesha (RA).  All praises belong to Allah Almighty and Salat o Salalm on Holy Prophet (Peace and Blessings Be Upon Him)

By Wajahat Hussain Al-Hanafi

 

Introduction

All Praise is due to Allah Azzawajal, Salutations upon His most Perfect, unique, and cream of creations, the Intercessor of the Sinners, Sayyiduna Rasoolullah Sallallaahu Alaihi Wasallam, upon his family, upon his companions and the righteous servants till Doomsday.

Some people have misunderstood the reality of the Me'raaj of Sayyiduna Rasoolullah (Peace and Blessings Be Upon Him) due to their lack of knowledge and research. Their ignorance in this field caused more confusion in their hearts because they failed to understand the unique relation between ALLAH and His Beloved Habeeb (Peace and Blessings Be Upon Him). How true is the comment of Sayyidul-Makashifeen Sheikh-e-Akbar Muhiyyudeen Ibne Arabi (Radi ALLAHu Ta'ala Anho) who said that Me'raaj is a secret in a secret. One has to have sound knowledge of the Qudrat of ALLAH and the Station and Status of His August Rasool (Peace and Blessings Be Upon Him) before commenting on any matter pertaining to them. Due to the lack of this knowledge some people have wrongfully said that Sayyiduna Rasoolullah (Peace and Blessings Be Upon Him) did not see ALLAH with his naked eye and also did not proceed to the Divine Arsh on the night of Me'raaj. They say that both these things are impossible for any human being to achieve.

Indeed the illustrious Ulama and distinguished Imams of Islam have in their authentic books expressed it in great detail. All these are based on the Ahadith Shareef. The narrators and presenters are all trustworthy Scholars of Deen. This matter is not something that entertains ones personal opinion. It depends solely on the authenticity of solid proof. Hence, confirmation deplores contradiction. Ignorance does not necessarily reject its reality. If one rejects it, one is in fact a liar and a contradictor of the Deen.

Here are the proofs from Qur'an al Kareem, Ahadith an-Nabawi (Sallallaho Alaihi Wasallam), Sayings of the Noble Sahaba and from the writings of great and authentic scholars of Islam that the Messenger of Allah Sallallahu Alaihi Wa Aalihi Wa Sallam did see ALLAH with his naked eyes and he also did proceed to the Divine Arsh on the night of Me'raj.

 

False Translation of Hadith in Sahih Muslim

 

Book 1, Number 0341: (Sahih Muslim - online version)

It is narrated on the authority of Abu Dharr : I asked the Messenger of Allah (may peace be upon him): Did you see thy Lord? He said: He is a Light, how could I see Him?

 

Next Hadith: 

 

Book 1, Number 0342: (Sahih Muslim - online version)

 

Abdullah b. Shaqiq reported: I said to Abu Dharr: Had I seen the Messenger of Allah, I would have asked him. He (Abu Dharr) said: What is that thing that you wanted to inquire of him ? He said: I wanted to ask him whether he had seen his Lord. Abu Dharr said: I, in fact, inquired of him, and he replied: I saw Light.

 

First one (#0341) is a severely false translation. If we accept it on face value then the very next hadith (#0342) will contradict the previous one. Remember Imam Muslim (rah) was an expert in hadith sciences let alone he not knowing that he has narrated 2 totally contradicting hadiths adjacent to each other in his magnificent Sahih collection.

 

False translation of first hadith (#0341) states: “:He is a Light, how could I see Him?

 

Here the translation claims that Allah is a light so how could He be seen?!

 

Now the next hadith (#0342) says: "I, in fact, inquired of him, and he replied: “I SAW LIGHT”

 

Let us now move towards the Arabic of first hadith which actually proves without doubt that Prophet (Peace be upon him) actually said that "He saw Allah"

 

حدّثنا أَبُو بَكْرِ بْنُ أَبِي شَيْبَةَ : حَدَّثَنَا وَكِيعٌ عَنْ يَزِيدَ بْنِ إِبْرَاهِيمَ عَنْ قَتَادَةَ عَنْ عَبْدِ اللّهِ بْنِ شَقِيقٍ عَنْ أَبِي ذَرٍّ ، قَالَ: سَأَلْتُ رَسُولَ اللّهِ: هَلْ رَأَيْتَ رَبَّكَ؟ قَالَ: «نُورٌ انى أَرَاهُ»؟.

 

Translation of Matn: Narrated by Abu Dharr (RA): I asked the Messenger of Allah (Peace be upon him): Did you see your Lord? The Prophet (Peace be upon him) replied: He is Nur (نُورٌ) I Saw Him ( انى أَرَاهُ) [Sahih Muslim, Hadith # 351, Hadith number from Sharh Sahih Muslim by Allama Ghulam Rasool Sa’eedi – Damat Barkatahum Alia]

 

This is the perfect translation which actually proves that Prophet (Peace be upon him) did indeed see Allah.

 

We will show word by word translation over here:

 

 نُورٌ =    He is light

 

انى =    I, me, myself

 

أَرَاهُ =    saw Him

 

However if we do not take this translation then Sahih Muslim will contradict itself as right in the next hadith it says:

 

 رَأَيْتُ نُوراً I saw Light (i.e. for Sure I saw Allah)

 

  In Light Of Holy Quran

 

وَهُوَ بِالْأُفُقِ الْأَعْلَىٰ  ثُمَّ دَنَا فَتَدَلَّىٰ  فَكَانَ قَابَ قَوْسَيْنِ أَوْ أَدْنَىٰ  فَأَوْحَىٰ إِلَىٰ عَبْدِهِ مَا أَوْحَىٰ  مَا كَذَبَ الْفُؤَادُ مَا رَ‌أَىٰ  أَفَتُمَارُ‌ونَهُ عَلَىٰ مَا يَرَ‌ىٰ

 

Translation: (7): While he was in the highest part of the horizon.(8): Then he approached and came closer(9): And was at a distance of but two bow-lengths or (even) nearer. (10): So did (Allah) convey the inspiration to His Servant- (conveyed) what He (meant) to convey. (11): The (Prophet's) (mind and) heart in no way falsified that which he saw. (12): Will ye then dispute with him concerning what he saw? [Al Qur'an, Chapter 53, Verse 7-12]

 

 

In the 12th verse our Lord Almighty is challenging the whole world that “WILL YE THEN DISPUTE WITH HIM CONCERNING WHAT HE SAW”, had it been seeing Gabriel only then that would not have been a great challenge because previous Prophets like Musa Kaleem-Ullah (Peace be upon him) had the privilege to talk “DIRECTLY WITH ALLAH” and Ibrahim (alaih salam) was shown the kingdoms of Heaven which was a far superior thing than seeing Gabriel, hence from Nass of Qur'an it now becomes established that vision of Allah was finally reserved for Prophet Muhammad (Peace be upon him) as hadith of Ibn Abbas (RA) and many others prove it (Which shall come in the hadith section of this article)

 

Let us see the detailed Tafsir of these verses by Imam Ibn-ul-Jawzi (rah),  he explains the 8th and 9th verses in light of Sahih ahadith and Aqwaal.

 


وفي المشار إليه بقوله: «ثُمَّ دنا» ثلاثة أقوال.

أحدها: أنه الله عز وجل. روى البخاري ومسلم في «الصحيحين» من حديث شريك بن أبي نَمِر عن أنس بن مالك قال: دنا الجبّار ربُّ العِزَّة فتدلَّى حتى كان منه قابَ قوسين أو أدنى. وروى أبو سلمة عن ابن عباس: «ثم دنا» قال: دنا ربُّه فتدلَّى، وهذا اختيار مقاتل. قال: دنا الرَّبُّ من محمد ليلةَ أُسْرِي به،، فكان منه قابَ قوسين أو أدنى. وقد كشفتُ هذا الوجه في كتاب «المُغْني» وبيَّنتُ أنه ليس كما يخطُر بالبال من قُرب الأجسام وقطع المسافة، لأن ذلك يختص بالأجسام، والله منزَّه عن ذلك.

والثاني: أنه محمد دنا من ربِّه، قاله ابن عباس، والقرظي.

والثالث: أنه جبريل. ثم في الكلام قولان.

 

Translation: There are three famous sayings regarding the saying of Allah i.e. Then he approached and came closer:

First: That is Allah Azza wajjal as it is narrated by Bukhari and Muslim in “Sahihayn” the hadith from Sharik bin Abi Numayr who heard from Anas bin Malik (ra) who said: The Irresistible, the Lord of Honor and Majesty approached and came closer till He was about two bow lengths or (even) nearer [Sahih Bukhari Hadith # 7518, Sahih Muslim Hadith # 162]

 

...and It is narrated by Abu Salama from Ibn Abbas (ra) that {He approached} refers to Allah coming near, this is adopted by Maqatil (rah) who said: Allah came near to Muhammad (Peace be upon him) on the night of Isra And was at a distance of but two bow-lengths or (even) nearer, however It is written in the book Al Mughni that this coming nearer does not refer to coming closer in sense of bodies nor distance as that is the case with bodily creations and Allah is High of such thing being attributed to him.

 

The Second: That It was Muhammad (Peace & blessings be upon him) who went near Allah, this is said by Ibn Abbas (ra) and Qurzi(ra) too.

 

The Third: It was Gibril and there is Kalaam in this Qawl.. (Then Ibn Jawzi shows the opinion of Sahaba like Sayyidah Aisha (Allah be pleased with her) who were of the opinion that Prophet (Peace & blessings be upon him) did not see Allah, why Sayyidah Aisha believed such and how other Sahaba differed with her has already been explained at the beginning of this article.

[Reference: Imam Ibn Jawzi in Zad al Maseer fi Ilm at Tafsir, Volume No. 8, Page No. 65-66]

 

Hence From Qur'an and Sahih hadiths of Bukhari and Muslim which give best sharh of 8th and 9th verses It is proven that Prophet (Peace be upon him) saw Allah (Anas bin Malik R.A who is claimed to have rejected sight of Allah is proving in these ahadith that Prophet - Peace be upon him did see Allah, It is fundamental Usool of Hadith that If same sahabi says 2 contrary things then “Masbat (proof)” takes over “Nafi (i.e. rejection)”, so according to this Usool itself it is soundly established that the Prophet Peace be upon him did indeed see Allah and the Nafi of this has to be rejected)

 

Qur'an states at another place:

  

وَلَمَّا جَآءَ مُوسَىٰ لِمِيقَاتِنَا وَكَلَّمَهُ رَبُّهُ قَالَ رَبِّ أَرِنِيۤ أَنظُرْ إِلَيْكَ قَالَ لَن تَرَانِي وَلَـٰكِنِ انْظُرْ إِلَى الْجَبَلِ فَإِنِ اسْتَقَرَّ

مَكَانَهُ فَسَوْفَ تَرَانِي فَلَمَّا

تَجَلَّىٰ رَبُّهُ لِلْجَبَلِ جَعَلَهُ دَكّاً وَخَرَّ موسَىٰ صَعِقاً فَلَمَّآ أَفَاقَ قَالَ سُبْحَانَكَ تُبْتُ إِلَيْكَ وَأَنَاْ أَوَّلُ ٱلْمُؤْمِنِي

Translation: And when Musa (Moses) came at the time and place appointed by Us, and his Lord (Allah) spoke to him; he said: "O my Lord! Show me (Yourself), that I may look upon You." Allah said: "You cannot see Me (Qur'an states: LAN TARANI NOT LAN URA), but look upon the mountain; if it stands still in its place then you shall see Me." So when his Lord appeared to the mountain , He made it collapse to dust, and Musa (Moses) 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." [Al Qur'an, Surah 7, Verse no 143]

 

In the world renowned Tafsir al Jalalyn (written by 2 great scholars Imam Jalal ud-din Suyuti and Imam al-Muhalli) it states: 

 

أَنظُرْ إِلَيْكَ قَالَ لَن تَرَٰنِى } أي لا تقدر على رؤيتي، والتعبير به دون «لن أُرَى» يفيد إمكان رؤيته تعالى { وَلَٰكِنِ انْظُرْ إِلَى الْجَبَلِ } الذي هو أقوى منك { فَإِنِ اسْتَقَرَّ } ثبت { مَكَانَهُ فَسَوْفَ تَرَٰنِى } أي تثبت لرؤيتي، وإلا فلا طاقة لك { فَلَمَّا تَجَلَّىٰ رَبُّهُ } أي ظهر من نوره قدر نصف أنملة الخنصر كما في حديث صححه الحاكم

Translation: {You shall not see Me},which means you do not have the capability to see me THE USE OF THE WORDING (LAN TARANI) RATHER THAN LAN URA (I.E. I SHALL NOT BE SEEN) IMPLIES THAT IT IS POSSIBLE TO SEE ALLAH {But gaze at the mountain} which is stronger than you are, {And if it stands still in its place} then you shall see Me’, that is, [then] you shall remain fixed [able] to see Me, otherwise, you will not have the capacity [for it]. {And when his Lord revealed (His) glory to the mountain} i.e. When he manifested his light, equivalent to half a nail of little finger as this is mentioned in the sahih hadith of Hakim.  [Reference: Tafsir al Jalalyn, Page No. 167, Published by Dar Ibn Kathir, Damascus]

In the Ayah Musa (Alayhissalam) said in the end: And Moses fell down in a swoon. When he recovered his senses he said: "Glory be to Thee! to Thee I turn in repentance, and I am the first to believe."(7:143)

Tafsir ul Qurtubi

Imam al-Qurtubi (rah) explains it as:


وأجمعت الأمة على أن هذه التوبة ما كانت عن معصية؛ فإن الأنبياء معصومون. وأيضاً عند أهل السنة والجماعة الرؤيةُ جائزةٌ.

Translation: The Imams are unanimous that (Musa a.s) asking for Tawba does not refer to sins because the Anbiya are infallible/Masoom, and in the opinion of Ahlus Sunnah Wal Jammah the Sight of (Allah) is possible. [Reference: Tafsir-ul-Qurtubi, Under 7:143]

 

Hence it is decisively proven from Qur'an itself that Anbiya never ask for something Impossible, had sight of Allah not been possible then Musa (a.s) would not have asked for it and nor would have Allah linked it to the condition of mountain staying at its place. So the Vision was reserved only for Prophet Muhammad (Peace and Blessings be upon him) and not for Musa (alaih salam)

 

In Light of Hadith

 Proof # 1

Ibn Shihab said: Ibn Hazm told me that Ibn 'Abbas and Abd Habba al-Ansari used to say that the Messenger of Allah (may peace be upon him) said: Thereafter he ascended with me till I was taken to such a height where I heard the scraping of the pens (of Taqdir) Ibn Hazm and Anas told that the Messenger of Allah (may peace be upon him) said: Allah then made fifty prayers obligatory for my Ummah and I returned with that and passed by Moses. Moses, (peace be upon him) said: What has thy Lord enjoined on thy people? I said: Fifty prayers have been made obligatory on them. Moses (peace be upon him) said: Return to thy Lord(‏فراجع ربك), for thy Ummah would not be able to bear this burden. Then I came back to my Lord(فراجعت ربي) and He remitted a portion out of that. I then again went to Moses (peace be upon him) and informed him about it He said: Return to thy Lord(‏راجع ربك), for thy Ummah shall not be able to bear this burden. I then went back to my Lord(فراجعت ربي) and He said: They are five and at the same time fifty, and what has been said will not be changed. I then returned to Moses and he said: Go back to thy Lord. whereupon I said: I feel ashamed of my Lord(قد استحييت من ربي) [Sahih Muslim, Hadith No. 313 – Agreed upon]


This hadith decisively proves that Prophet (Peace be upon him) saw Allah because every time Musa (a.s) told him to “RETURN TO HIS LORD” and finally the Prophet said: “I FEEL ASHAMED OF MY LORD”

 

Proof # 2


‏ عن ‏ ‏ابن عباس ‏ ‏قال ‏
رأى ‏ ‏محمد ‏ ‏ربه قلت أليس الله يقول ‏
لا تدركه الأبصار وهو يدرك الأبصار ‏

قال ويحك ذاك إذا تجلى بنوره الذي هو نوره وقال أريه مرتين ‏
قال ‏ ‏أبو عيسى ‏ ‏هذا ‏ ‏حديث حسن

Translation: Ibn Abbas (ra) said that Muhammad (salallaho alaihi wasalam) saw his Lord, (Ikrama) asked: Hasn’t Allah said that Eyes cannot “COMPREHEND” him, at this (Ibn Abbas) replied: Strange (Arabic wording is more strict but we have translated it to Strange) that you have not understood, this is when Allah shows glimpse of his own Nur (which cannot be comprehended), so Prophet (Peace & blessings be upon him) indeed saw Allah twice.  [Sunnan Tirmidhi, Tafsir of Surah al-Najm, Hadith No. 3201] – Imam Tirmidhi declared this hadith as “Hassan”]

  

Proof # 3

Sheikh Muhadith Haq Dhelvi (rahimuhullah) writes: Ibn Umar(ra) turned to Ibn Abbas (ra) regarding this matter and asked whether the Prophet (Peace & blessings be upon him) has seen his Lord, Ibn Abbas replied in affirmative, Ibn Umar (ra) accepted this and did not reject it [Ashaat ul Lamaat, Volume No. 4, Page No. 431]


Now It is proven from yet another Mujtahid Sahabi i.e. Ibn Umar (Allah be pleased with him) that Prophet (Peace & blessings be upon him) saw Allah!

 

 Proof # 4


Imam Badr ud din Ayni (Rahimuhullah) the commentator of Bukhari said:


روى ابن خزيمة بإسناد قوي عن أنس قال رأى محمد ربه وبه قال سائر أصحاب ابن عباس وكعب الأحبار والزهري وصاحب معمر وآخرون وحكى عبد الرزاق عن معمر عن الحسن أنه حلف أن محمدا رأى ربه وأخرج ابن خزيمة عن عروة بن الزبير إثباتها

Translation: Ibn Khuazaima (rah) narrated with “strong chain” from Anas bin Malik (ra) that he said: Sayiduna Muhammad (salallaho alaihi wasalam) saw his Lord, same is narrated from Ibn Abbas (ra) and his disciples like K’ab al Ahbar (ra), Zuhiri (rah) and Ma’mar (rah), Imam Abdur Razzaq (rah) narrates from Ma’mar who quotes Imam Hassan Basri (rah) who used to say: I take an oath that Muhammad (salallaho alaihi wassalam) saw his Lord, Ibn Khuzaima (rah) has also proven it (sight of Allah) from Urwa bin Zubayr (ra) [Umdat al Qari, Sharah Sahih al Bukhari, Volume No. 19, Page No. 198]

Taking an oath by Imam Hasan al-Basri (rah) is not a minor thing. Those who do not know the standing of Imam Hasan al-Basri (rah) in narrating hadiths does not understand even the basics.

 

Proof # 5

Imam Badr ud din Ayni (rah) also explains:

وروى الطبراني في (الأوسط) بإسناد قوي عن ابن عباس قال رأى محمد ربه مرتين ومن وجه آخر قال نظر محمد إلى ربه جعل الكلام لموسى والخلة لإبراهيم والنظر لمحمد فظهر من ذلك أن مراد ابن عباس ههنا رؤيا العين

Translation: Imam at-Tabarani (rah) narrates in his (Al Awsat) with “Strong chain” from Ibn Abbas (ra) who said that Prophet (Peace be upon him) saw his Lord twice, the reason for this saying is that Muhammad (Peace be upon him) saw his Lord with his eyesight, because Musa (a.s) talked to Allah directly, Ibrahim (a.s) was taken as His friend and Muhammad (salallaho alaihi wasalam) was chosen for sight (no other Prophet was), apparently what Ibn Abbas (ra) means to say is that Prophet (Peace be upon him) saw Allah with his eyes. [Umdat al Qari, Sharh Sahih ul Bukhari, Volume No. 17, Page No. 30]

 

Proof # 6

Imam an-Nasai’i (Rahimuhullah) and al-Hakim (Rahimuhullah) narrate with Sahih Isnad:


أخبرنا إسحاق بن إبراهيم قال أخبرنا معاذ بن هشام قال حدثني أبي عن قتادة عن عكرمة عن بن عباس قال أتعجبون أن تكون الخلة لإبراهيم والكلام لموسى والرؤية لمحمد صلى الله عليه وسلم

Translation: Ibn Abbas (ra) narrates: Are you surprised at friendship of Ibrahim (a.s) [with Allah], The Speech of Musa (directly with Allah) and Sight of Muhammad (Salallaho alaihi wasalam)? [Sunnan Nasai’i al Kubra in Amal al Yawm wal Laylah , Volume No.6, Hadith No.11539, Mustadrak ala Sahihayn, Volume No. 1, Hadith No. 216]

 

Imam al-Hakim (rah) after narrating it said:

هذا حديث صحيح على شرط البخاري

Translation: This Hadith is Sahih on the criteria of Bukhari [ibid, Hadith No. 216] 

Imam Ibn Hajr al Asqalani (Rahimuhullah) said:


ما أخرجه النسائي بإسناد صحيح وصححه الحاكم أيضا من طريق عكرمة عن بن عباس قال أتعجبون أن تكون الخلة لإبراهيم والكلام لموسى والرؤية لمحمد

Translation: It is narrated by Nasai’i with “Sahih Isnad” and Hakim also declared it “Sahih” the narration with the chain from Ikrama (rah) who heard Ibn Abbas (ra) say (and he quoted the above hadith) [Fath ul Bari, Sharah Sahih al Bukhari, Volume No. 8, Page No 493]

So O Muslims do not be surprised after knowing this reality because the Prophet Muhammad (Peace be upon him) indeed saw his Lord and this is one of the major differences between us Ahlus Sunnah and misguided Mutazayli sect who used to reject it (today representation of Mutazayli sect is done by Shi'ites)

 

 Proof # 7

Imam an-Nawawi (Rahimuhullah) writes under the hadith of Ibn Masud (ra) that (Prophet Peace be upon him)’s heart did not lie of what it saw means that he saw Jibril (a.s)


هذا الذي قاله عبد الله رضي الله عنه هو مذهبه في الآية , وذهب الجمهور من المفسرين إلى أن المراد أنه رأى ربه سبحانه وتعالى

Translation: This is the saying of Abdullah Ibn Masud (ra) and his Madhab, but the Madhab of vast majority of Mufasireen (including Ibn Abbas) is that Prophet (Peace be upon him) saw Allah Subhanahu Wa Ta’la.  [Sharah Sahih Muslim by Imam Nawawi, under Kitab al Iman, The mention of Sidra til Muntaha, Hadith No. 254]

 

Imam an-Nawawi further states:

فالحاصل أن الراجح عند أكثر العلماء : أن رسول الله صلى الله عليه وسلم رأى ربه بعيني رأسه ليلة الإسراء لحديث ابن عباس وغيره مما تقدم . وإثبات هذا لا يأخذونه إلا بالسماع من رسول الله صلى الله عليه وسلم هذا مما لا ينبغي أن يتشكك فيه

Translation: The result of all (proofs which have been shown) is that it is pre dominantly established amongst many ulama that Prophet (Peace be upon him) saw Allah with his eyes on the night of Ascension as the hadith from Ibn Abbas (ra) and others have been mentioned before, the proof of which comes from Prophet (Peace be upon him) hence there should be no doubt about it [Sharah Sahih Muslim, Kitab al Iman, Chapter in meaning of :He saw him at the second descent]

 

 

Proof # 8

Imam Ibn Jarir (rah) writes under: The (Prophet's) (mind and) heart in no way falsified that which he saw. (53:11)


عيسى بن عبيد، قال: سمعت عكرِمة، وسُئل هل رأى محمد ربه، قال نعم، قد رأى ربه.

Translation: Isa bin Ubaid (rah) said: Ikrama (rah) was questioned about Muhammad (salallaho alaihi wasalam) seeing the Lord? He said: YES! HE SAW HIS LORD [Tafsir at Tabri under 53:11]

 

Proof # 9 (Marfu Hadith)

Imam Tabri proves from Prophet (Peace be upon him) himself as:


عن عطاء، عن ابن عباس، قال: قال رسول الله صلى الله عليه وسلم: " رأَيْتُ رَبِي فِي أحْسَنَ صُورَةٍ

 

Translation: From Ata (rah) who narrated from Ibn Abbas (ra) who said that Prophet (Salallaho alaihi wasalam) said: I saw Allah in his  best of form (which Allah and Apostle know best) [Tafsir at Tabri under 53:11]

 

Proof # 10 - Imam al-Qadhi Iyaadh (Allah's Mercy be Upon Him) 

We Would like to conclude with the detailed extract from the best book of Seerah ever written i.e. Ash-Shifa ash-Shareef of Imam al-Qadhi Iyaadh (rah)


فصل
رؤيته لربه عز و جل و اختلاف السلف فيها

و أما رؤيته ـ صلى الله عليه و سلم لربه جل و عز ـ فاختلف السلف فيها ، فأنكرته عائشة .
حدثنا أبو الحسن سراج بن عبد الملك الحافظ بقراءتي عليه ، قال حدثني أبي و أبو عبد الله بن عتاب الفقيه ، قالا : حدثنا القاضي يونس بن مغيث ، حدثنا أبو الفضل الصلقي ، حدثنا ثابت بن قاسم بن ثابت ، عن أبيه وجده ، قالا : حدثنا عبد الله بن علي ،
قال : حدثنا محمود بن آدم ، حدثنا وكيع ، عن ابن أبي خالد ، عن عامر عن مسروق ـ أنه قال لعائشة رضي الله عنها ـ يا أم المؤمنين ، هل رأى محمد ربه ؟ فقالت : لقد قف شعري مما قلت . ثلاث من حدثك بهن فقد كذب : من حدثك أن محمد اً رأى ربه فقد كذب ، ثم قرأت : لا تدركه الأبصار وهو يدرك الأبصار وهو اللطيف الخبير ، و ذكر الحديث .
و قال جماعة بقول عائشة رضي الله عنها ، و هو المشهور عن ابن مسعود .
و مثله عن أبي هريرة أنه [ ا ] : إنما رأى جبريل . و اختلف عنه . و قال بإنكار هذا و امتناع رؤيته في الدنيا جماعة من المحدثين ، و الفقهاء و المتكلمين .
و عن ابن عباس رضي الله عنهما أنه رآه بعينه . وروى عطاء عنه ـ أنه رآه بقلبه .
و عن أبي العالية ، عنه : رآه بفؤاده مرتين .
و ذكر ابن إسحاق أن عمر أرسل إلى ابن عباس رضي الله عنهما يسأله : هل رأى محمد ربه ؟ فقال : نعم .
و الأشهر عنه انه رأى ربه بعينه ، روي ذلك عنه من طرق ، و قال : إن الله تعالى اختص موس بالكلام ، و إبراهيم بالخلة ،و محمداً بالرؤية و حجته قوله تعالى : ما كذب الفؤاد ما رأى * أفتمارونه على ما يرى * ولقد رآه نزلة أخرى [ سورة النجم /53 ، الآية : 11 ، 13 ] .
قال الماوردي : قيل : إن الله تعالى قسم كلامه و رؤيته بين موس ، و محمد صلى الله عليه و سلم ، فر آه محمد مرتين ، و كلمه موس مرتين .
و حكى أبو الفتح الرازي ، و أبو الليث السمرقدي الحكاية عن كعب .
و روى عبد الله بن الحارث ، قال : اجتمع ابن عباس و كعب ، فقال ابن عباس : أما نحن بنو هاشم فنقول : إن محمد اً قد رأى ربه مرتين ، فكبر كعب حتى جاوبته الجبال ،
و قال : إن الله قسم رؤيته و كلامه بين محمد و موس ، فكلمه موسى ، و رآه محمد بقلبه .
و روى شريك عن أبي ذر رضي الله عنه في تفسير الآية ، قال : رأى النبي صلى الله عليه و سلم ربه .
و ح كى السمرقندي ، عن محمد بن كعب القرظي ، و ربيع بن أنس ـ أن النبي صلى الله عليه و سلم سئل : هل رأيت ربك ؟ قال : رأيته بقؤادي ، و لم أره بعيني .
و روى مالك بن يخامر ، عن معاذ ، عن النبي صلى الله عليه و سلم ، قال : رأيت ربي ... و ذكر كلمة ، فقال : يا محمد ، فيم يختصم الملأ الأعلى الحديث .

و حكى عبد الرزاق أن الحسن كان يحلف با الله لقد رأى محمد ربه

Translation: Chapter about Sight of Allah and the difference of opinion on it from Salaf-as-Saliheen:

In regards to Prophet Muhammad (Peace be upon him) seeing his Lord, the early Muslims differed on this. Sayyidah Aisha(ra) rejected it and when Masruq (ra) asked her: O Umm ul Momineen (Mother of believers) did Muhammad (Peace be upon him) see his Lord? She replied: “My hair is standing on end at what you have asked” and she reported it three times “Whosoever told you that has lied. Whoever told you that Muhammad (Peace be upon him) saw his Lord has lied. Then she recited: “The eyes do not comprehend Him but He comprehends (all) vision. He is the Subtle, the Aware (6:103), some people agree with what Aisha (ra) said and it is well known that Ibn Masud (ra) and Abu Hurraira (ra) said similar things, stating that it was Jibril (a.s) he saw. However this is disputed.


Jamaah (great group) of the hadith scholars, fuqaha and theologians reject this statement and the prohibition on the Prophet of seeing Allah in this world. Ibn Abbas (ra) said: He saw Him with his eyes, while Ata related from him that he saw him with his heart. Abu’l Aliyya said that he saw him with his heart (and mind) twice. Ibn Ishaq mentioned that Ibn Umar (ra) sent to Ibn Abbas (ra) to ask him whether Muhammad (Peace be upon him) had seen his Lord? He replied: “Yes” The best known opinion is that he saw his Lord with his eyes. This is related from him by various paths of transmission. He said that Allah singled out Musa (a.s) for direct speech, Ibrahim (a.s) for close friendship and Muhammad (peace be upon him) for the (direct) vision. 


The Proof of it lies in the words of Allah: “The heart (and mind) did not lie about what it saw, What will you dispute with him about what he sees? He saw him another time (53:12-13)

Al-Mawaradi said: It is said that Allah divided his vision and His speech between Musa and Muhammad (Peace be upon them both). Muhammad (Peace be upon him) saw Him twice and He spoke to Musa (a.s) twice.

Abul Fath ar-Razi and Abul Layth as-Samarqandi relate this from Ka’b al-Ahbar (rah) and Abdullah ibn al Harith (rah) said that Ibn Abbas and Ka’b agreed on this point. Ibn Abbas (ra) said: As for us, the Banu Hashim, we say that Muhammad (Peace be upon him) saw his Lord twice., Ka’b said: Allah hu Akbar until the mountains echoed him. He further said: Allah divided his vision and speech between Muhammad and Musa (Peace be upon them both)

Sharik relates that when Abu Dharr (ra) commented on this ayat, he said: “The Prophet (salallaho alaihi wasalam) saw his Lord. Imam Samarqandi [of the Islaaf] relates from Muhammad bin Ka’b al-Qurdhi and Rabi’ Ibn Anas that the Prophet was asked: Have you seen your Lord? He said: I saw Him with my heart, but I did not see him with my eye (Footnote by A: This chain is not authentic and does not reach the Prophet plus it has been established above that Prophet saw Allah with his eyesight, we the Ahlus Sunnah do not fabricate classical literature like Salafis do so our honesty asks us to relate things as they are without altering them). Malik ibn Yukhamir related from Mua’dh bin Jabal that the Prophet said: I saw my Lord and he asked me, Muhammad about what did the higher Assembly disagree [Absolutly sahih hadith on criteria of Bukhari]


Abdur Razzaq ibn Hammam [The sheikh of Imam Bukhari, the best ever Muhadith as said by Imam Ahmed bin Hanbal] related that Hassan al Basri [He requires no introduction] used to take an oath (By Allah) that Muhammad (Peace be upon him) saw his Lord.

[End Quote , Ash Shifa by Qadhi Iyaadh, Chapter on "Sight of Allah"]

 

 

(tbc - Page last updated 10th May 2015)

 

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