Professional Documents
Culture Documents
• The Most Beautiful Names of God with calligraphic versions of the names,
and poetic and Qur'anic descriptions
• Descriptions of God
Please note: Many Muslims take on all the names below (except for # 1) without the 'Al'
prefix. For example, Rahman, Rahim, Malik, etc. are common names of male Muslims.
1. Allah: He who has the Godhood which is the power to create the entities.
2. Ar-Rahman: The One who has plenty of mercy for the believers and the blasphemers
in this world and especially for the believers in the hereafter.
3. Ar-Rahim: The One who has plenty of mercy for the believers.
4. Al-Malik: The One with the complete Dominion, the One Whose Dominion is clear
from imperfection.
5. Al-Quddus: The One who is pure from any imperfection and clear from children and
adversaries.
7. Al-Mu'min: The One who witnessed for Himself that no one is God but Him. And He
witnessed for His believers that they are truthful in their belief that no one is God but
Him.
8. Al-Muhaymin: The One who witnesses the saying and deeds of His creatures.
10. Al-Jabbar: The One that nothing happens in His Dominion except that which He
willed.
11. Al-Mutakabbir: The One who is clear from the attributes of the creatures and from
resembling them.
12. Al-Khaliq: The One who brings everything from non-existence to existence.
13. Al-Bari': The Creator who has the Power to turn the entities.
14. Al-Musawwir: The One who forms His creatures in different pictures.
15. Al-Ghaffar: The One who forgives the sins of His slaves time and time again.
16. Al-Qahhar: The Subduer who has the perfect Power and is not unable over anything.
17. Al-Wahhab: The One who is Generous in giving plenty without any return.
18. Ar-Razzaq: The One who gives everything that benefits whether Halal or Haram.
19. Al-Fattah: The One who opens for His slaves the closed worldy and religious
matters.
20. Al-^Alim: The Knowledgeable; The One nothing is absent from His knowledge.
21. Al-Qabid and 22. Al-Basit: The One who constricts the sustenance by His wisdom
and expands and widens it with His Generosity and Mercy.
23. Al-Khafid and 24. Ar-Rafi^: The One who lowers whoever He willed by His
Destruction and raises whoever He willed by His Endowment.
25. Al-Mu^iz and 26. Al-Muthil: He gives esteem to whoever He willed, hence there is
no one to degrade Him; And He degradeswhoever He willed, hence there is no one to
give Him esteem.
27. As-Sami^: The One who Hears all things that are heard by His Eternal Hearing
without an ear, instrument or organ.
28. Al-Basir: The One who Sees all things that are seen by His Eternal Seeing without a
pupil or any otherinstrument.
31. Al-Latif: The One who is kind to His slaves and endows upon them.
33. Al-Halim: The One who delays the punishment for those who deserve it and then He
might forgive them.
34. Al-^Azim: The One deserving the attributes of Exaltment, Glory, Extolement,and
Purity from all imperfection.
36. Ash-Shakur: The One who gives a lot of reward for a little obedience.
37. Al-^Aliyy: The One who is clear from the attributes of the creatures.
42. Aj-Jalil: The One who is attributed with greatness of Power and Glory of status.
44. Ar-Raqib: The One that nothing is absent from Him. Hence it's meaning is related to
the attribute ofKnowledge.
45. Al-Mujib: The One who answers the one in need if he asks Him and rescues the
yearner if he calls upon Him.
48. Al-Wadud: The One who loves His believing slaves and His believing slaves love
Him. His love to His slavesis His Will to be merciful to them and praise them:Hence it's
meaning is related to the attributes of the Will and Kalam (His attribute with which He
orders and forbids and spoke to Muhammad and Mu sa -peace be upon them- . It is not a
sound nor a language nor a letter).
49. Al-Majid: The One who is with perfect Power, High Status, Compassion, Generosity
and Kindness.
50. Al-Ba^ith: The One who resurrects His slaves after death for reward and/or
punishment.
53. Al-Wakil: The One who gives the satisfaction and is relied upon.
55. Al-Matin: The One with extreme Power which is un-interrupted and He does not get
tired.
59. Al-Mubdi': The One who started the human being. That is, He created him.
60. Al-Mu^id: The One who brings back the creatures after death.
61. Al-Muhyi: The One who took out a living human from semen that does not have a
soul. He gives life bygiving the souls back to the worn out bodies on the resurrection day
and He makes the hearts alive by the light of knowledge.
63. Al-Hayy: The One attributed with a life that is unlike our life and is not that of a
combination of soul, fleshor blood.
64. Al-Qayyum: The One who remains and does not end.
68. As-Samad: The Master who is relied upon in matters and reverted to in ones needs.
70. Al-Muqtadir: The One with the perfect Power that nothing is withheld from Him.
71. Al-Muqaddim and 72. Al-Mu'akhkhir: The One who puts things in their right
places. He makes ahead what He wills and delays what He wills.
75. Az-Zahir 76. Al-Batin: The One that nothing is above Him and nothing is
underneath Him, hence He exists without aplace. He, The Exalted, His Existence is
obvious by proofs and He is clear from the delusions of attributesof bodies.
77. Al-Wali: The One who owns things and manages them.
78. Al-Muta^ali: The One who is clear from the attributes of the creation.
79. Al-Barr: The One who is kind to His creatures, who covered them with His
sustenance and specified however He willed among them by His support, protection, and
special mercy.
80. At-Tawwab: The One who grants repentance to whoever He willed among His
creatures and accepts his repentance.
81. Al-Muntaqim: The One who victoriously prevails over His enemies and punishes
them for their sins. It maymean the One who destroys them.
83. Ar-Ra'uf: The One with extreme Mercy. The Mercy of Allah is His will to endow
upon whoever He willedamong His creatures.
84. Malik Al-Mulk: The One who controls the Dominion and gives dominion to
whoever He willed.
85. Thul-Jalal wal-Ikram: The One who deserves to be Exalted and not denied.
87. Aj-Jami^: The One who gathers the creatures on a day that there is no doubt about,
that is the Day of
Judgment.
88. Al-Ghaniyy: The One who does not need the creation.
89. Al-Mughni: The One who satisfies the necessities of the creatures.
90. Al-Mani^: The Supporter who protects and gives victory to His pious believers. Al-
Mu'tiy The Withholder
91. Ad-Darr and 92. An-Nafi^: The One who makes harm reach to whoever He willed
and benefit to whoever He willed.
94. Al-Hadi: The One whom with His Guidance His belivers were guided, and with His
Guidance the living: beings have been guided to what is beneficial for them and protected
from what is harmful to them.
95. Al-Badi^: The One who created the creation and formed it without any preceding
example.
96. Al-Baqi: The One that the state of non-existence is impossible for Him.
97. Al-Warith: The One whose Existence remains.
99. As-Sabur: The One who does not quickly punish the sinners.
Dhul-Jalali
85 The Lord of Majesty and Bounty
Wal-Ikram
The Qur'an says that those who follow the Prophet receive God's hub (3:31) but it stops at
this positive statement and does not say anywhere that those who do not follow the
Prophet will not receive God's hub, thus leaving the possibility in principle that followers
of other religions may acquire the qualities and conduct that earn man the love of God.
But the Qur'an does say that those righteous believers in other faiths who accept Islam
will have their portion of divine love doubled (57:28). This is because God has a special
love for the Prophet Muhammad and his mission represents the primary means in our age
for the realization of divine purpose in history, so that to follow him is more than to
acquire faith and good qualities.
Although a man with good qualities of heart and conduct receives divine love, he does
not do so because of his qualities. For like every other good thing that happens to a man
(4:79), good qualities of heart and conduct are themselves ultimately a gift from God and
are not acquired by man on his own. When in numerous places the Qur'an says that God
guides or admits into His own rahmah whom He Wills, the meaning is that the act that
puts man on the path of God and His love is initiated by God. This idea comes out
especially clearly in the following passage:
This (Qur'an) is a reminder. So let everyone who wills, take a way to the Lord.
But you will not will, unless wills God. Surely, God is full of knowledge and
wisdom. He admits to His rahmah who He wills; but for the wrongdoers He has
prepared a grievous penalty." (76:29-31; see also 81:27-29, 42:8)
To the extent that the Qur'an relates the reception of divine love with acquisition of
certain qualities of heart and conduct (even if that relation is not of simple cause and
effect), we can say that according to the Qur'an divine love is purposive, for qualities can
become relevant only for serving a purpose. Thus God's love should not be thought of as
simply a sentimental person-to-person relationship, but a creative force which operates to
realize an End.
Dignity in Slavery
At this point we may also mention the Muslim attitude of a slave ('abd) before God as
the Master, to which the some people often refer in a derogatory way. But the relation
of a slave can be only derogatory between man and man and not between man and the
merciful, kind and loving Lord and Supporter of the Universe. In his attitude of a slave
before God a Muslim finds dignity, not degradation, for this one slavery frees him
from all others -- the slavery to desires (45:23; 25:43) and to religious leaders (9:31)
and the worship of idols and deified human beings (3:78-80). Nor does a Muslim's
slavery to God have anything of the implications read into it by these critics, namely
that as a slave the Muslim, or man generally, has no worth before God. Quite the
contrary, man is described in the Qur'an as God's khalifa, representative or vicegerent,
in the material universe (2:30) who bears a unique amana (trust) from God, one that
nothing else could bear (33:72). In the one concept of khalifa (vicegerency of man) the
Qur'an gives an idea of man's worth upon which it does not seem possible to improve
without collapsing the distinction between God and man. [Making man khalifa gives
him the highest possible honor that can be bestowed upon a creature of God.]
Descriptions of Allah
The Qur'an, however, attributes to Allah (Subhanahu Wa Ta'ala) certain descriptions like
for instance:
The Beneficent is firmly established on the throne.( 20:5 )
And the like. How can we understand these descriptions? Does Allah (Subhanahu Wa
Ta'ala) have organs similar to ours? These and other verses in the Qur'an are part of what
is called allegorical verses in the holy book whose real meaning only Allah (Subhanahu
Wa Ta'ala) knows. This is referred to in the following verse:
It is He who has sent down to you the book, in it are verses of established meaning, they
are the foundation of the book while others are allegorical. But those in whose hearts is
perversion follow what is allegorical in it seeking discord and attempting to interpolate it.
No one, however, knows its real interpretation except Allah. Those who are firmly
grounded in knowledge say: we believe in it; each is from our lord. No one will
remember except those who have reason.( 3:7 )
Based on this verse and following the injunctions of prophet Muhammad p.b.u.h. Early
scholars including leaders of the major four schools of thought took the following
attitude. They said: we believe in these descriptions of Allah (Subhanahu Wa Ta'ala) but
leave the knowledge of their reality to Allah (Subhanahu Wa Ta'ala). We should abstain
from interpreting them on the lines of similar descriptions ascribed to humans; this is
simply because as prophet Muhammad p.b.u.h. Warned us: think of Allah's creation and
never think of Allah, for you will never appreciate him as he deserves.(6) also Muslim
scholars said that whatever we think of Allah (Subhanahu Wa Ta'ala), he is totally
different from what we think about him. In sahih Muslim Abu Hurairah said: people will
continue to argue and dispute until it is said: this is the creation of Allah who created
Allah? Whoever finds anything like this let him say: i believe in Allah.(7) we glorify
Allah (Subhanahu Wa Ta'ala) from the imagined description that might come to our
minds. This is because it is impossible for Allah (Subhanahu Wa Ta'ala) to be similar to
mortals. Commenting on the verse that says:
Ummu Salama wife of prophet Muhammad said: it is not possible to imagine how, but
the divine establishment on the throne is not unknown; faith requires that we accept this
without any questions for denying it borders on disbelief. The same attitude is adopted by
early scholars like Imam Malek and many others. Prominent scholars even today have the
same conviction. Another group of scholars, however, tend to interpret these divine
attributes in such a manner that becomes the glory of Allah (Subhanahu Wa Ta'ala)
although they warn against taking them to be literally equivalent to human qualities. One
example of their approach is their interpretation of verse 75 chapter 38 where they took
the two hands of Allah (Subhanahu Wa Ta'ala) to be only for confirmation and to assert
Allah (Subhanahu Wa Ta'ala)'s care of his slave Adam.
In addition to the above two approaches the closer of which to Islamic creed is the former
although the latter is not excluded, there were some perverted attitudes influenced by
alien philosophies like the Greek and other philosophies. One claimed that all these
descriptions are identical to human ones. Another group gave incarnate descriptions of
Allah (Subhanahu Wa Ta'ala) while a third group went to the other extreme and denied
all description of Allah (Subhanahu Wa Ta'ala). These groups died in the bud; and the
only ones that remained to exist are the first two which are very close to each other. The
Qur'an gives us a conclusive answer when it says about Allah (Subhanahu Wa Ta'ala):
Based on this verse we can safely confirm these descriptions but we do not compare them
to any others. Rather we believe in them and accept them as they are.
Every soul will taste of death; and you will be paid your wages on the day of judgement.
Whoever is removed from the fire and is made to enter paradise, he indeed is triumphant;
and the life of the world is but comfort of illusion. (3:185 )
One God in Heaven and Earth:
And He it is who is in heaven is God, and in the earth God; and he is the Wise, the
Knower. And blessed be he unto whom belongs the sovereignty of heavens and earth and
what is between them and with him is the knowledge of the hour; and to him you will be
returned. And those unto whom they cry instead of him possess no power of intercession,
save them who bear witness to the truth in a state of knowledge. If you ask them who
created them, they will surely say: Allah. How then are they turned away?( 43:84-88 )
Lord of the east and the west, there is no God save him. So choose him alone for your
defender. (73:9 )
A conclusive verse about Allah (Subhanahu Wa Ta'ala) is the one towards the end of
chapter two that says:
Unto Allah belongs whatsoever is in heavens and whatsoever is in the earth; and whether
you reveal what is in yourselves or conceal it Allah will bring you to account for it. He
will forgive whom he will and he will punish whom he will and Allah is capable of all
things. The messenger (Muhammad) believed in that which was revealed to him from his
Lord and so did believers. Each one believed in Allah, His angels, His books and His
messengers; and they said: we heard and we obeyed. Your forgiveness our Lord. Unto
You is the journeying. Allah tasks not a soul beyond its capacity. For it is that which it
has earned and against it is that which it committed. Our Lord! Condemn us not if we
forget or err. Our Lord! Lay not on us such a burden as you did lay on those before us.
Our Lord! Impose not on us that which we have not the strength to bear. And pardon us,
forgive us and have mercy on. You are our protector. So grant us victory over
disbelieving folk. ( 2:284-286 )
Unto Allah belong the most beautiful attributes, appeal to Him through them; and leave
the company of those who blaspheme his names. They will be requited what they used to
do.( 7:180 )
And again:
Allah: there is no God save Him. His are the most beautiful names.( 20:8 )
So according to these statements and verses of the Qur'an what are the ninety nine names
of Allah (Subhanahu Wa Ta'ala)? They are mentioned in the Qur'an. We already quoted
the greatest verse in the Qur'an called the verse of the divine chair 2:255. Sometimes the
Qur'an mentions a number of these divine names together. Sometimes a couple of them
conclude some verses of the Qur'an and this happens very often in the holy book.
Numerous verses are concluded with two attributes of Allah (Subhanahu Wa Ta'ala) that
are appropriate to the context and the theme of the verses. If the context is one that extols
the power and wisdom of Allah (Subhanahu Wa Ta'ala), then the conclusion is thus: and
he is the mighty, the wise. If the verse speaks about forgiveness and mercy, then the
conclusion is thus: and he is the all-forgiving, the merciful and so on and so forth. Most
of the time many verses are concluded with two attributes; and very rarely with one.
Before we review the ninety nine names or attributes of Allah (Subhanahu Wa Ta'ala) let
us quote a few verses that mention several divine names. In chapter 59 we read:
He is Allah, than whom there is no other God; the Knower of the unseen and visible. He
is the Beneficent, the Merciful. He is Allah, than whom there is no other God, the
Sovereign Lord, the Holy One, the Peace, the Keeper of faith, the Guardian, the Majestic,
the Compeller, the Superb. Glorified be Allah from all that they ascribe as partners (to
him). He is Allah the Creator, the Evolver, the Fashioner. His are the most beautiful
names; and He is the Mighty, the Wise.( 59:22-24 )
Now that we have reviewed some divine attributes, let us enumerate the ninety nine
names that any one who counts them and believes in them will enter paradise.
Allah is: the Beneficent, the Merciful, the Sovereign, the Holy One, the Source of Peace,
the Guardian of Faith, the Overwhelming, the Mighty, the Irresistible, the Supreme, the
Creator, the Evolver, the Fashioner, the Ever Forgiving, the Subduer, the Grantor of
Bounties, the Provider, the All-Knowing Judge, the All- Knower, the Withholder, the
Extender, the Abaser, the Exalter, the Honourer, the Humiliator, the All-Hearer, the All-
Seer, the Arbiter, the Justice, Beyond All Comprehension, the All-Aware, the Most
Forebearing, the Glorious, the Oft- Forgiver, the Most Thankful, the Mot High, the
Greatest, the Guardian, the Saviour, the Holder of Careful Accounts, the Majestic, the
Generous, the Watcher, the Rresponder, the All-Eembracing, the Wise, the Most Loving,
the Owner of Glory, the Resurrector, the Witness, the Truth, the Most Trusted One, the
Powerful, the Steadfast, the Patron, the Praiseworthy, the Keeper of All Statistics, the
Beginner of Creation, the Restorer of life, the Giver of life, the Causer of death, the Ever
Living, the Self Subsisting, the Founder, the Deserver of all Praise and Honour, the One,
the Eternal Absolute, the Capable, the Omnipotent, the Forwarder, the Giver of Respite,
the First, the Last, the Manifest, the Invisible, the Protector, the Most Eminent, the
Source of All Good, the Acceptor of Repentance, the Punisher, the Pardoner, the Most
Kind, the Owner of the Universe, the Lord of Majesty, Bounty and Honour, the Just, the
Gatherer, the Self Sufficient, the Giver of Wealth, the Preventer, the Harmer, the Giver of
Profit, the Light, the Guide, the Orginator, the Everlasting, the Inheritor, the Most
Upright, the Most Patient.
These are the important divine names agreed upon by many scholars based on the Qur'an.
It is not enough, however, to enter paradise just to count the ninety nine divine attributes
mentioned earlier, but one has to believe in them seriously and to manifest his belief in
pious actions. So it is not simply a lip service to them; but rather the sincere commitment
to these attributes that brings salvation and bliss.
There are also other names of Allah (Subhanahu Wa Ta'ala); some scholars counted more
than two hundred as Imam al-Qurtubi says in his Qur'anic interpretation volume 7 page
325. One may notice some similarities in the names, or may even claim the existence of
repetition among them. This is not the case. It is only the difficulty to translate their
meanings that might give this wrong impression.
I remember once an argument between a Muslim scholar and a Christian priest. The latter
imagined that he caught something against Islam when he said: you blame us for saying
that god is a trinity while you have ninety nine gods. The Muslim scholar laughed and
then said: don't confuse between attributes or names of the one god, and the trinity which
is three persons. These attributes describe the only one god in his capacities, qualities and
actions. They all refer to the same god, the one divine being.
Some perverted people evolved some so-called miracles around number 19. They said
that it is composed of two simple numbers, namely 1 which is the first simple number.
Thus they claim that it refers to god being the first, and 9 which is the last simple number,
thus, according to them it refers to god as the last. Based on these claims they said that
this number refers to Allah (Subhanahu Wa Ta'ala) the first and the last and they thus
claim that it is the foundation of the Qur'an. They then took one more step and said that
the first verse in the Qur'an which occurs at the beginning of every chapter of the holy
book namely: in the name of Allah, the beneficent, the merciful is composed in Arabic of
19 letters. Then they began to make baseless conclusions. They even reached the extreme
and said that the day of judgement will take place after more than 250 years or so and
their leader finally declared himself a messenger of Allah (Subhanahu Wa Ta'ala)! The
fact of the matter is that the whole theory falls to ashes when we confirm that the said
verse on which they based their theory is, in fact, 21 letters and not 19. The Qur'an or
god, for that matter, does not need these baseless claims. He is enough for believers and
his book the Qur'an, introduces him without the need of any further theories.
Another important distortion that has to be clear is the claim that the Qur'an is the word
of Muhammad. Time and again the Qur'an asserts that it is the revelation of Allah
(Subhanahu Wa Ta'ala). The Qur'an says:
And if he (Muhammad) had invented false sayings concerning Us, We would assuredly
had taken him by the right hand; and We would have then severed his life artery.( 69:44-
46 )
It is the revelation of the Lord of the Worlds; the Honest Spirit descended with it unto
your heart (Muhammad) so that you may be one of the warners, in a clear Arabic tongue.(
29:192-195 )
Muhammad p.b.u.h. Was not the first but the last messenger of Allah (Subhanahu Wa
Ta'ala). A series of prophets before him were sent by Allah (Subhanahu Wa Ta'ala) to
different people at various times conveying the same message of Allah (Subhanahu Wa
Ta'ala). The problem of some people is that they do not understand the position of
prophets. On the one hand these prophets were not self appointed individuals who
claimed divine descent but they were chosen by Allah (Subhanahu Wa Ta'ala) based on
their piety and righteous deeds. And as all previous messages were changed or lost,
Muhammad, the praised one, was sent by Allah (Subhanahu Wa Ta'ala) with the last
message to the worlds. He is the last messenger simply because his message is the
culmination and completion of all previous messages. That is why Allah (Subhanahu Wa
Ta'ala) preserved the Qur'an. The holy book Muslims have today is exactly the same
book revealed to Muhammad p.b.u.h. Over fourteen centuries ago. Why then should we
have another message or another prophet?
To conclude, this is how Allah (Subhanahu Wa Ta'ala) is described in the Qur'an the
word of Allah (Subhanahu Wa Ta'ala) to all the worlds. It is time to listen to Allah
(Subhanahu Wa Ta'ala) and believe in his word that shows us the way to him and to
salvation. This booklet is just an attempt to guide the fair minded people to Allah
(Subhanahu Wa Ta'ala) the Almighty the Only Lord.
[On the subject of knowing the Lord of the universe], al-Nu`mân bin Sa`ad said: "I was in
the city of Kufa, visiting the Prince and Commander of the Believers, `Ali bin Abi Tâlib,
when Nawf bin `Abdullâh came to see him and said: 'O Amir al-Mu'minîn, there are forty
Jews at the door requesting to see you.' 'Ali replied: 'Let them in.' When the visitors stood
before him, their spokesman said: 'O `Ali, describe to us your Lord who is in the heavens,
how is that, how was He before, when was He; and what is He.
Ali immediately straightened up his sitting posture, and he replied, 'Hearken to me and do
not worry! You need not to ask anyone else beside me about this subject! `Ali then
added:
'My Lord was there first, and nothing ever existed besides Him. He did not
commence from what or was intermingled with what! His attributes cannot be fixed or
limited. He is not an apparition that can be pursued or delimited, nor is He veiled to be
contained. He did not issue from what was not, and thus He is not an occurrence.
Exalted and most glorious is the Creator and Maker of everything, Lord of the
universe, Whose divine majesty is most awesome and beyond having to explicate His
essence to His creation, and instead, we say (as He described Himself, Qur'an 57:3)
that He was there from the beginningless beginning, and He is the eternal without end.
He is not subject to changes, nor is He affected by what He causes to change.
How can He be described by an occurrence He created, and how can His divine being
be limited to the best fathom of the greatest rhetoricians of all times. He did not
emerge from something else that can lead one to assume His manifestation, nor did He
emanate from anything else that brought Him into being. He is without how, and He is
closer than one's jugular vein, and yet, He is beyond description in the widest
perceivable realms.
Not a single glaring of anyone of His entire creation combined is ever hidden to Him,
nor the sequence of any uttering or a sound is ever veiled to Him or is unperceived by
Him, and neither is a single progression of any toddler obscure to His divine
knowledge, and nor is the stretch of the tiniest step taken by any of His creation in a
dark gloomy night, or at any depth or layer of this world not visible by Him. The
brilliant moon in its fullness does not veil His magnificent effulgent presence, nor can
the radiant sun and the full gamut of its rays brighten and make His presence more
luminous. The orderly changing stretches of the nights and what they bring, and the
prolongation and shortening of the daylight hours are within His knowledge, for He
alone has the knowledge of what He wills to exist, and the wisdom behind their
alterations.
He is the omniscient Lord Who is full of knowledge of every space, time, sequence,
duration and term. The time allotted for the existence of His creation is predetermined
solely by Him, and boundaries are not His attributes. He did not create things from
preexisting matters nor from elements that were known before Him; rather, He created
everything from inception, He made their nature perfect for their respective needs, and
He fashioned everything and rendered it its best complementary form. Exalted is He in
His glory, for there is nothing that can prevent or limit His reach, nor can anything
interfere in His will. He does not benefit from the obedience of His creation, and He is
swift in answering their prayers. The countless myriads of angels in the heavens as
well as the two earths are subservient to Him.
His knowledge of the annihilated beings and past souls is as intricate as His
knowledge of the ever-expanding universe and changing lives. His knowledge
encompasses everything in the highest heavens and what is in the deepest layers of the
earth. He knows everything. He distinguishes the multitude of sounds He created, and
each of them stands distinct from the others before Him. Languages do not preoccupy
Him. He is the All-Hearing Lord and without the extremities of a body, and He alone
manages the entire universe, and He is the All-Seeing Lord, the Living, and the sole
Sustaining power behind the entire existence. Glory be to Him, He spoke to Moses
with words without the need for limbs or tools, nor lips nor through the vibration of a
uvular sound. Exalted is He beyond ascription of mechanical attributes. He who
alleges that our Lord is limited is indeed ignorant of the Creator who is worshipped in
the heavens and on earth. The one that imagines Him contained within boundaries will
live his life confused and mixed up.
Instead, it is God Almighty, Allah , who encompasses everything. Therefore, if you
are troubled, and if you have gone to the extend of asking questions to describe the
Merciful Lord, seeking an explanation beyond what He already revealed about
Himself, inquiring in excess of the manifest proof of His sovereignty, then describe to
me the archangels Gabriel, Michael, or Isrâfîl. How can you? Thus, if you are
incapable of describing the created (angels), then how can you describe the Creator?
What you can understand is limited to recognizing the attributes and the essence of
perceived matters, but when it comes to describing the One Whom no slumber nor
sleep can seize, you will surely fail. To Him belongs what the two earths, the heavens
and all what they embody, and He is the Lord of the magnificent throne." (Also
narrated by al-Nu'mân and Ishâq)
• Also on this subject, Ahmad bin Abi al-Hawwâri narrated that `Ali bin Abi Tâlib, God
bless his countenance, said: "I would not be happy if I had died as an infant, and if I
entered paradise without experiencing this life and growing up to know my Lord."
• `Ali bin al-Hussain narrated that his grandfather `Ali, God be pleased with both of them,
said: "Among people, the most true in their advice, and the unsurpassed in their
knowledge of who is God, are those who have the most love and reverence for the people
of Lâ ilâha il Allah (Surely there is no god other than Allah)."
• Yahya Ibn Abi Kathâr narrated that the companions once asked `Ali, God bless his
countenance: "Should we guard you?" He replied: "One is best guarded by his own
destiny."
In the Name of Allah, Most Merciful and Compassionate. May His abundant blessing and
most perfect of peace be on His Beloved Prophet, the best of creation, and his family,
companions and followers.
And who is better in speech than one who calls unto their Lord and does right, and says:
Lo! I am of those who submit. [Quran, 41.33]
Imam Ahmad al-Sawi, the great 19th Century Maliki jurist, theologian, sufi, linguist, and
Quranic exegete, explained calls unto their Lord in his Hashiyat al-Jalalayn,
(Allahs words: And who is better in speech) It is said that this was revealed concerning
the Messenger of Allah (Allah bless him and give him peace), for he alone was the one
who truly gathered all these traits. This is because those who call to Allah are of many
types:
There are those who call to Allah by establishing His Oneness, such as [the scholars of
aqida] al-Ash`ari and al-Maturidi and their followers to the Day of Judgement.
There are those who call to Allah by affirming His Oneness by deed, such as those who
strive in the way of Allah (mujahidin).
There are those who call to Allah through conveying the rulings of the Shariah, such as
the Four Imams and those on their footsteps.
There are those who call to Allah by lifting the veils that come down upon hearts and
prevent from beholding [Allah] the Knower of the Unseen. They do so in order for people
to remain perpetually in the presence of Allah without anything but Allah in their hearts,
such as Junaid and those like him from the true people of tasawwuf.
There are those who call to Allah by informing others of their obligations, such as the
callers to prayer (muadhdhins).
All these types were gathered in the Prophet (Allah bless him and give him peace), and
spread out among his noble companions. Then, they were transmitted to those after, until
the Day of Judgement, for the noble hadith [of the Prophet (peace and blessings be upon
him)] that, There will always remain a group of my community manifest on the truth,
unaffected by those who oppose them, until the command of Allah comes and they are
yet steadfast. [Bukhari and Muslim] [Sawi, Hashiyat al-Sawi `ala al-Jalalayn, 5.209, tafsir
of 41.33]
Thus, one who calls to Allah, by busying themselves in spreading the good that the
Beloved of Allah (Allah bless him and give him peace) came with in any way, has made
themselves of those who are the best of people, if they fulfill the remaining conditions
mentioned in the verse:
a) performing good deeds themselves (lest they be of those who call others to good while
ignoring themselves);
b) submitting in word and deed to Allah.
(Allahs words: Does right) means that one obeys the commands of Allah and avoids His
prohibitions. If one calls to Allah, while doing good deeds oneself, ones words will be
accepted and will have an effect on hearts. Otherwise, ones words will not be accepted,
and will have little impact on hearts
In conclusion, calling to Allah does not truly benefit except from a genuine heart (qalb
nasih). The greatest of those who call to Allah are the Awliya (close friends) of Allah
who guide others to Allah and take people to intimate closeness with their Creator. They
are to be found in every age, except that only those whom Allah has chosen for His great
generosity finds and meets them [ibid.]
In closing:
a) Historically, the most effective callers to Allah were those whom Allah had blessed
with true sincerity, devotion, and genuine concern for others. We should seek to be
likewise.
b) In order to be effective in calling others, one must continually call oneself to Allah.
Allah told His Beloved Messenger (peace and blessings unlimited be upon him, his
family, companions, and followers):
Say: This is my Way: I call on Allah with sure insight. I and whosoever follows meGlory
be to Allah!and I am not of those who associate any with Allah. [Quran, 12.108]
How are we supposed to understand Divine attributes like "hand" and "eyes"?
I pray that this finds you well, and in the best of health and spirits. May Allah grant you
all good and success in this life and the next.
The way of Sunni scholarship regarding these verses can be summarized as follows:
[2] We negate what He negated--namely, any similitude between Him and creation. Thus,
Allah is necessarily not characterized by body, form, or those things that entail having a
body or form--such as limbs. Rather, Allah is absolute and beyond all limits. He is
beyond time and space--for both are His creation.
[3] After this, we consign the meaning to Allah Most High. This was the way of the early
Muslims (salaf) and the way preferrred by the later scholars (khalaf) as being safer. The
scholars would only engage in interpretation the meanings of such expressions when
there was genuine need, in accordance with sound Arabic usage and sound principles of
textual interpretation. [Bajuri, Tuhfat al-Murid `ala Jawharat al-Tawhid; Maydani, Sharh
al-Tahawiyya; Buti, Kubra al-Yaqiniyyat]
Allah Most High has affirmed this reality Himself in the Qur'an, in Surat Aal-Imran:
"It is He who sent down upon thee the Book, wherein are verses clear in meaning that are
the Essence of the Book, and others unclear. As for those in whose hearts is swerving,
they follow the unclear, desiring dissension, and desiring its interpretation; and none
knows its interpretation, save only God. And those firmly rooted in knowledge say, 'We
believe in it; all is from our Lord'; yet none remembers, but men possessed of minds.
Our Lord, make not our hearts to swerve after that Thou hast guided us; and give us
mercy from Thee; Thou art the Giver." [Qur'an, 3.7]
Allah Most High made our Prophet Allah bless and greet him – hear His Speech
without intermediary on the Night of Ascension, and of Musa – upon him peace – also
He took the Covenant without intermediary, but our Prophet Allah bless and greet him
– enjoyed an additional state: in addition to hearing the words addressed to him, an
unveiling of vision.
– Al-Qushayri.[1]
An example of the ambiguous verses are the individual letters that open certain suras.
Another example is the affirmation of the vision of Allah Most High with the sight of the
eyes in reality in the hereafter, according to the explicit text of the Qur’an: {On that day
will faces be resplendent, looking towards their Lord} (75:22-23). For He exists with
the Attribute of perfection, and the fact that He can be seen both by Himself and others, is
among the characteristics of perfection; moreover, the believer is apt to receive such
bestowal of the gift of Allah. However, the affirmation of direction is precluded. It
follows that the description of the vision is among the ambiguities, and so it is obligatory
to acquiesce to it while believing in its reality. – Al-Pazdawi.[2]
Ibn ‘Abd al-Barr in al-Intiqa’ and others relate that Malik and al-Shafi‘i adduced as proof
of the believers’ vision of Allah Most High in the hereafter the verses: {That day will
faces be resplendent, Looking toward their Lord}(75:22-23) and {Nay! Verily, from
their Lord, that day, shall they [the transgressors] be veiled} (83:15).[3]
30. The believers shall see Allah on the Day of Resurrection just as they see the full
moon on the nights when it rises. They will not be unfairly deprived of seeing Him.
31. They will see Him without encompassment (ihâta) nor delimitation (tahdîd) within
any given limit (hadd), whether from the front, the back, above, below, right, or left. …
The Mu‘tazila and some other groups such as the Shi‘a held that Allah could not be seen
at all, even on the Day of Resurrection. They rejected the sound hadiths to the contrary,
claiming that such vision necessitated corporeality and direction, which were precluded
for Him. In contrast, Ahl al-Sunna held that Allah will most certainly be seen by the
believers without our specifying how, adducing the verse {That day will faces be
resplendent, Looking at their Lord} (75:22-23) and the mass-narrated hadiths to the
effect that such vision will be real. Al-Ash‘ari authored several refutations of the
Mu‘tazili and Shi‘i view, and early Hanbalis considered that the belief that Allah will not
be seen on the Day of Resurrection entails kufr.[4] The totality of the scholars of Ahl al-
Sunna both excluded modalities of encompassment, delimitation, direction, and other
corporeal qualities and, at the same time, held that Allah will be seen by the believers in
the Hereafter without specifying how. However, they differed whether such unqualified
sight was possible in the world as well.
Al-Qari and al-Haytami reported that the agreement of Ahl al-Sunna is that sight of Allah
in the world is possible but that it does not take place (except for the Prophet Allah
bless and greet him), while two contrary opinions on the topic are narrated from al-
Ash‘ari in al-Qushayri’s Risala.[5] The proof that His sight is possible in the world was
adduced from Musa’s – upon him peace – request to Allah Most High: {My Lord! Show
me Your Self, that I may gaze upon You} (7:143) as Prophets do not ask for the
impossible.[6] Imam al-Qushayri stated in the Risala that sight of Allah in the world does
not take place for anyone except the Prophet Allah bless and greet him – alone, while
al-Dhahabi, conceding that sight of Allah in the world is possible, held that it does not
take place even for the Prophet Allah bless and greet him –.[7] The best statement on
the issue is that of Shaykh Muhyi al-Din ibn `Arabi: “He can be seen with the hearts and
the eyes, if He so wills.”[8] Most or all of these views are based on the Prophet’s Allah
bless and greet him – hadith: “Verily, you shall not see Allah until you die.”[9]
Ibn Hajar adduced the hadith: “Worship Allah as if you see Him” as further proof that
there is no sight of Allah with the eyes of the head in this world but added: “The
Prophet’s Allah bless and greet him – sight of Allah is supported by other
evidence.”[10]
The Prophet Allah bless and greet him – saw Allah before death [GH1] as is the
doctrine of the majority of Ahl al-Sunna thus related from al-Nawawi by al-Qari.[11] The
evidence for this is the hadith of Ibn ‘Abbas whereby the Prophet Allah bless and greet
him – said: “I saw my Lord” (ra’aytu rabbî).[12] Ibn Kathir cited it in his commentary on
Sura al-Najm and declared its chain sound, but considered it part of the hadith of the
dream cited below. Ibn al-Qayyim [see excerpt below] relates that Imam Ahmad
considered such sight to be in the Prophet’s Allah bless and greet him – sleep but
remains a true sight – as the dreams of Prophets are true – and that some of the Imam’s
companions mistakenly attributed to him the position that the Prophet Allah bless and
greet him – saw his Lord “with the eyes of his head.”[13]
Al-Bayhaqi also narrated the hadith “I saw my Lord” in al-Asma’ wa al-Sifat with a
sound chain but with the addition: “in the form of a curly-haired, beardless young man
wearing a green robe,” a condemned, disauthenticated addition and concatenation with
another hadith that refers to Gibrîl .[14] Hence al-Suyuti interpreted it either as a dream
or, quoting his shaykh Ibn al-Humam, as “the veil of form” (hijâb al-sûra).[15]
The latter explanation is echoed in al-Qari’s several commentaries of the similar hadith
whereby the Prophet Allah bless and greet him – said: “My Lord came to me in the best
form” – the narrator said: “I think he said: ‘in my sleep’” – “and asked me over what did
the Higher Assembly (al-mala’ al-a‘lâ)[16] vie; I said I did not know, so He put His hand
between my shoulders, and I felt its coolness in my innermost, and knowledge of all
things between the East and the West came to me.”[17]
Al-Mubarakfuri relates from Ibn Kathir and al-Haytami the position that the above vision
took place in the Prophet’s Allah bless and greet him – sleep. This is also the position
of Ibn al-Jawzi based on what he termed the best chains of this hadith.[18] Al-Haytami
points out that the words “I woke up and saw my Lord” in Ahmad’s narration from
Mu‘adh are actually changed from “I dozed off and saw my Lord” due to a copyist’s
corruption of “I dozed off” (istathqaltu) – in al-Tirmidhi’s narration from Mu‘adh – into
“I woke up” (istayqaztu).[19] On the whole, the scholars’ interpretations of the Prophet’s
Allah bless and greet him – vision show that whether it took place in his dream or in a
wakeful state, “with the eyes of the heart” or “with the eyes of the head,” does not change
the fact that he saw Him in the real sense, as the Prophet’s Allah bless and greet him –
dream-vision or heart-vision is by far sharper, more accurate, and more real than the
visions of ordinary people.
Ahl al-Sunna scholars gave many interpretations of the above hadith. For example, al-
Razi and, before him, al-Bayhaqi, interpreted the placing of the Hand of Allah Most High
as His extreme consideration and attention to the Prophet Allah bless and greet him –,
or as His immense favor to him, while its specific placing between his shoulders refers to
the pouring of divine kindness and mercy into his heart, and the coolness refers to the
completion and perfection of his knowledge as shown by his words “I knew all things
between the East and the West.”[20] Al-Qari wrote the following in the chapter on the
Prophet’s Allah bless and greet him – turban in his book Jam‘ al-Wasa’il fi Sharh al-
Shama’il, a commentary on al-Tirmidhi’s Shama’il or “Characteristics of the Prophet”:
Whether the Prophet Allah bless and greet him – saw his Lord in his sleep or whether
Allah the Glorious and Exalted manifested Himself to him with a form (bi al-tajallî al-
sûrî), this type of manifestation is known among the masters of spiritual states and
stations (arbâb al-hâl wa al-maqâm), and it consists in being reminded of His disposition
(hay’atihi) and reflecting upon His vision (ru’yatihi), which is the outcome of the
perfection of one’s self-detachment (takhliyatihi) and self-adornment (tahliyatihi). And
Allah knows best about the states of His Prophets and Intimate Friends whom He has
raised with His most excellent upbringing, and the mirrors of whose hearts He has
polished with His most excellent polish, until they witnessed the Station of Divine
Presence and Abiding (maqâm al-hudûr wa al-baqâ’), and they rid themselves of the rust
of screens and extinction (sada’ al-huzûr wa al-fanâ’). May Allah bestow on us their
yearnings, may He make us taste their states and manners, and may He make us die in the
condition of loving them and raise us in their group.[21]
Al-Qari goes on to quote Ibn al-Qayyim’s narration from Ibn Taymiyya that when the
Prophet Allah bless and greet him – saw that his Lord put His hand between his
shoulders, he honored that place with the extremity of the turban.[22] Elsewhere he
states:
Ibn Sadaqa said that Abu Zur‘a said: ‘The hadith of Ibn ‘Abbas [about the Prophet seeing
His Lord] is sound (sahîh), and none denies it except a Mu‘tazili’... Ibn al-Humam said:
‘This is but the veil of form (hijâb al-sûra).’ It seems that he meant by this that the entire
goal can be visualized if it is interpreted as a figural manifestation (tajallî sûrî), as it is of
necessity absurd to interpret it as a real or literal manifestation (tajallî haqiqî). Allah
Almighty has many forms of manifestations (anwâ‘ min al-tajalliyât) according to His
Essence and Attributes. Likewise, He possesses all power and encompassing ability, well
beyond the angels and other than them, to fashion forms and appearances. Yet He is
Transcendent beyond possessing a body (jism), a form (sûra), and directions (jihât) with
regard to His Essence. These considerations help solve many of the purported difficulties
in the ambiguous verses and the narrations of the Attributes. Allah knows best the reality
of spiritual stations and the minutiae of objectives…. If the hadith is shown to have
something in its chain that indicates forgery, then fine; otherwise: the door of figurative
interpretation is wide and imposes itself (bâb al-ta’wîl wâsi‘un muhattam).[23]
If this vision took place in a dream, then there is no difficulty…. However, if it took place
in a wakeful state (fî al-yaqaza), as conveyed by the letter of Ahmad ibn Hanbal’s
narration [but see al-Haytami’s comment quoted above], then the Salaf declared belief in
the letter of such narrations – provided they were sound – without explaining them as one
would explain the attributes of creatures. Rather, they negated modality (al-kayfiyya) and
entrusted knowledge of their hidden meaning to Allah. For He shows to His Prophet
Allah bless and greet him – whatever He wishes from behind the curtains of the Unseen,
including what our minds have no way of comprehending. However, to leave aside
figurative interpretation (al-ta’wîl) in our time fosters confusion (fitna) in the beliefs of
people, due to the dissemination of the doctrines of misguidance (i‘tiqâdât al-dalâl).
Therefore, it is appropriate to interpret it in conformity with the Law as a possible
interpretation, not a definitive one. Accordingly, the words ‘in the best form’ could
signify ‘I saw my Lord as I was in the best form in the sense of His utmost favor and
kindness to me’; or ‘in the Lord’s best form’ in the sense that the form of something is
whatever distinguishes it from something else, whether it pertains to the thing itself or to
whatever part of it is being characterized. This can be applied to meanings just as it is
applied to material bodies. One speaks about ‘picturing a matter or a situation thus.’ The
‘form’ of Allah Most High – and Allah knows best – would then be His specific Essence
(dhâtuhu al-makhsûsa) separate from any other representation of the farthest levels of
perfection, or the Attribute that is specific to Him, meaning ‘My Lord was more gracious
and kinder than at any other time.’ Thus did al-Tibi and al-Turibishti relate it.[24]
If we say that he Allah bless and greet him – saw Him while awake, then the form, if
we say that it refers to Allah Almighty, would mean: “I saw Him in the best of His
Attributes in turning to me and being pleased with me.” If we say that it refers to the
Prophet Allah bless and greet him – himself, then it would mean: “I saw Him as I was
in the best form.”[26]
Others considered Ibn ‘Abbas’ narration to refer to a vision with the eyes of the heart, as
elucidated by Ibn ‘Abbas’ other narrations in Sahih Muslim and al-Tirmidhi (hasan): “He
saw him with his heart.” Another narration from Ibn ‘Abbas in Muslim states: “He saw
him with his heart twice,” in commentary of the verses: (The heart lied not (in seeing)
what it saw) (53:11), (And verily he saw him, yet another time) (53:13).
Another explanation is that the Prophet Allah bless and greet him – saw light. This is
stated explicitly in the Prophet’s Allah bless and greet him – reply, when asked by Abu
Dharr if he had actually seen his Lord: “I saw light.”[27]
Many sound reports show that the Companions differed sharply whether the Prophet
Allah bless and greet him – saw Allah or not. Ibn ‘Abbas related that he did, while Ibn
Mas‘ud, ‘A’isha, Abu Hurayra, and Abu Dharr related reports to the contrary, stating that
the verses of Sura al-Najm and other Suras referred to Gibrîl u,[28] and that the Prophet
Allah bless and greet him – said that he saw light.
I said to ‘A’isha: “O my mother! Did Muhammad Allah bless and greet him – see his
Lord” She replied: “My hair stands on end because of what you said. Have you no idea of
three things – whoever tells them to you is lying [First,] whoever tells you that
Muhammad Allah bless and greet him – saw his Lord, is lying.” She then recited:
(Vision comprehends Him not, but He comprehends (all) vision. He is the Subtle, the
Aware.) (6:103) (And it was not (vouchsafed) to any mortal that Allah should speak to
him unless (it be) by revelation or from behind a veil) (42:51). “[Second,] whoever tells
you that he knows what shall happen tomorrow, is lying.” She then recited: (No soul
knows what it will earn tomorrow) (31:34). “And [third,] whoever tells you that he
concealed something, is lying.” She then recited: (O Messenger! Make known that which
has been revealed unto you from your Lord, for if you do it not, you will not have
conveyed His message. Allah will protect you from mankind. Lo! Allah guides not the
disbelieving folk.) (5:67) “However, he did see Gibrîl in his actual form twice.”
I was sitting back in ‘A’isha’s house when she said: “O Abu ‘A’isha [i.e. Masruq], there
are three things, whoever says any of which, he is lying about Allah in the most hateful
manner.” I asked: “Which things” She said: “[First,] whoever tells you that Muhammad
Allah bless and greet him – saw his Lord, he is lying about Allah in the most hateful
manner.” I was sitting back, so I sat up and said: “O Mother of the Believers! Give me a
moment and do not rush me. Did not Allah Almighty say: (Surely he beheld him on the
clear horizon) (81:23), (And verily he saw him, yet another time) (53:13)” She replied: “I
am the first in this entire Community to have asked the Messenger of Allah Allah bless
and greet him – about this, and he said: ‘It is but Gibrîl, I did not see him in the actual
form in which he was created other than these two times. I saw him alighting from the
heaven, covering it all. The magnitude of his frame spans what lies between the heaven
and the earth.’” Then she said: “Did you not hear Allah say: (Vision comprehends Him
not, but He comprehends (all) vision. He is the Subtle, the Aware) (6:103) Did you not
hear Allah say: (And it was not (vouchsafed) to any mortal that Allah should speak to
him unless (it be) by revelation or from behind a veil, or (that) He sends a messenger to
reveal what He will by His leave. Lo! He is Exalted, Wise) (42:51)” She continued:
“[Second,] whoever claims that the Messenger of Allah Allah bless and greet him –
concealed any part of the book of Allah, he is lying about Allah in the most hateful
manner when Allah is saying: (O Messenger! Make known that which has been revealed
unto you from your Lord, for if you do it not, you will not have conveyed His message)
(5:67).” She continued: “[Third,] whoever claims that he can tell what shall happen
tomorrow, he is lying about Allah in the most hateful manner, since Allah is saying: (Say:
None in the heavens and the earth knows the Unseen save Allah [and they know not
when they will be raised again]) (27:65).”[29]
She said: “If Muhammad Allah bless and greet him – had concealed anything of what
was revealed to him, he would have concealed this verse: (And when you said unto him
on whom Allah has conferred favor and you have conferred favor: Keep your wife to
yourself, and fear Allah. And you did hide in your mind that which Allah was to bring to
light, and you did fear mankind whereas Allah had a better right that you should fear
Him) (33:37).”
Ibn ‘Abbas met Ka‘b [al-Ahbar] in ‘Arafa and asked him about something, whereupon
Ka‘b began to shout Allahu Akbar! until the mountains answered him. Ibn ‘Abbas said:
“We are the Banu Hashim!”[30] Ka‘b said: “Allah Most High has apportioned His vision
and His speech between Muhammad Allah bless and greet him – and Musa u. Musa u
spoke with Him twice and Muhammad Allah bless and greet him – saw him twice.”
Masruq said: “Later[31] I went to visit ‘A’isha and asked: ‘Did Muhammad see his Lord’
She replied: ‘You have said something that makes my hair stand on end.’ I said: ‘Do not
rush!’ and recited [the verses which conclude with][32] the verse (Verily he saw one of
the greater revelations of his Lord) (53:18). She said: ‘Where is this taking you It was but
Gibrîl. Whoever tells you that Muhammad Allah bless and greet him – saw his Lord, or
concealed something which he was commanded [to reveal], or knew the five things
which Allah mentioned (Lo! Allah! With Him is knowledge of the Hour. He sends down
the rain [and knows that which is in the wombs. No soul knows what it will earn
tomorrow, and no soul knows in what land it will die. Lo! Allah is Knower, Aware])
(31:34) – he has told an enormous lie. Rather, he saw Gibrîl, whom he did not see in his
actual form except twice: once at the Lote-Tree of the Farthest Boundary (sidra al-
muntaha), and once in Jiyâd [in Mecca], with his six hundred wings, he had filled the
firmament.”
Ibn al-Qayyim in Zad al-Ma‘ad said:
The Companions differed whether the Prophet Allah bless and greet him – actually saw
his Lord that night [of isrâ’ and mi‘râj] or not. It is authentically narrated from Ibn
‘Abbas that the Prophet Allah bless and greet him – saw his Lord, and also
authentically related that Ibn ‘Abbas said: “He saw Him with his heart.” It is also
authentically related from ‘A’isha and Ibn Mas‘ud that they denied such vision, saying
that the words of Allah Most High (And verily he saw him, yet another time, at the Lote
Tree of the Farthest Boundary) (53:13) refer to Gibrîl u.[33] It is also authentically
related from Abu Dharr that the latter asked the Prophet Allah bless and greet him –:
“Did you see your Lord” and he replied: “[There was] a great light, how could I see Him”
(nûrun annâ arâh). That is: light came in between myself and His sight, as stated in the
wording: “I saw light” (ra’aytu nûran).[34] ‘Uthman ibn Sa‘id al-Darimi said that the
Companions all agreed that the Prophet Allah bless and greet him – did not see
Him.[35] Shaykh al-Islam Ibn Taymiyya – may Allah sanctify his soul! – said:
Ibn ‘Abbas’s statement that “He saw Him” does not contradict that claim, nor his
statement that “He saw Him with his heart.” For it is also authentically related that the
Prophet Allah bless and greet him – said: “I saw my Lord – glorified and exalted is
He!”[36] However, the latter was not during the isrâ’ but in Madina, when the Prophet
Allah bless and greet him – was occupied and could not be with the Companions at the
time of the dawn prayer, after which he told them about his vision of Allah during his
sleep that night. It is on that evidence that Imam Ahmad based himself when he said:
“Yes, he saw him in reality (na‘am ra’âhu haqqan), for the dream-visions of Prophets are
real.” This is absolutely true, but Ahmad did not say that he saw Him with the eyes of his
head while awake. Whoever said that he did, is mistaken. Ahmad said one time: “He saw
Him” and another time: “He saw Him with his heart.” These are the two statements
narrated from him on the issue. The third statement whereby “He saw Him with the eyes
of his head” comes from the free paraphrase of some of his companions. Ahmad’s texts
are present with us, and nowhere are such words found in them.[37]
Concerning the vision of Allah Most High in the hereafter, He shall be seen with the light
which He created in the eyes in addition to the light of knowledge. For vision unveils
what knowledge does not unveil, and if the exalted Lord wanted to create in the heart a
light such as the one He created in the eyes so that it could look at Him by means of it, it
would not be difficult for Him at all. Nay – if He wanted to create the light of the heart
and that of the eyes in the hands and the feet and the nails it would not be difficult for
Him at all![38]
Ibn Hajar analyzed this issue at length in his works[39] and compiled a monograph on the
topic titled al-Ghunya fi al-Ru’ya.[40] Al-Qari also gave an authoritative discussion of
the topic in al-Mirqat.[41]
-------------------------------------------------------------
[1]In Lata’if al-Isharat (5:152).
[3]Cf. Ibn ‘Abd al-Barr, al-Intiqa’ (p. 73, 145-136). Both Pickthall’s and Yusuf ‘Ali’s
translations parenthetically annul the meaning of Allah’s vision, respectively: (Nay, but
surely on that day they will be covered from (the mercy of) their Lord) and (Verily, from
(the Light of) their Lord, that Day, will they be veiled).
[5]Al-Qari, al-Mirqat (1892 ed. 5:303); al-Haytami, Fatawa Hadithiyya (p. 147-150). The
latter said (p. 150): “If it is authenticated that al-Ash‘ari held that the vision does take
place in the world, then that position is ignored as he either did not know of the
Consensus to the contrary, or took an anomalous (shâdhdh) stance which cannot be taken
into consideration.” In his Kitab al-Ru’ya al-Kabir, al-Ash‘ari did not hold that vision
does take place, but he held with the jumhûr that it can.
[9]Narrated from Abu Umama ibn al-Samit al-Bahili as part of a longer hadith by Ahmad
with a sound chain, as stated by al-Zayn, in the Musnad (16:415 #22663), Ibn Majah, al-
Nasa’i in al-Sunan al-Kubra (4:419 #7764), al-Hakim (4:456) who stated that it is sahîh
and al-Dhahabi concurred, Ibn Abi ‘Asim in al-Ahad wa al-Mathani (2:446 #1249) and
al-Sunna (p. 186-187 #429) with a sound chain as stated by al-Albani, al-Ajurri in al-
Shari‘a, and Ibn Khuzayma in al-Tawhid. It is also narrated without mention of the
Companion’s name by Muslim in his Sahih, al-Tirmidhi who declared it hasan sahîh,
Ahmad with a sound chain (17:72 #23562), and Ibn Abi ‘Asim in al-Sunna (p. 187 #430)
with a sound chain.
[12]Narrated by Ahmad with two chains of which one is sound, and al-Ajurri with a
sound chain as stated by the editors of the former’s Musnad (3:165 #2580, 3:184 #2634)
and the latter’s al-Shari‘a (p. 495 #1047) as well as al-Haythami (1:78-79). Also narrated
by Ibn Abi ‘Asim in al-Sunna (p. 188 #433) with the same chain as the second of Imam
Ahmad’s two narrations. Ahmad and Abu Zur‘a considered this hadith authentic, as
stated in Tabaqat al-Hanabila (1:312, 1:242), al-Suyuti’s al-La’ali’ (1:29-30), and al-
Diya’ al-Maqdisi’s al-Mukhtara (1:79 #66).
[13]Ibn al-Qayyim, Zad al-Ma‘ad (3:34). On the difference between the dreams of
Prophets and others, see al-‘Iraqi, Tarh al-Tathrib (4:180-184, 8:204-220).
[16]I.e. “the angels brought near” according to Ibn al-Athir in al-Nihaya and others.
[17]Narrated by al-Tirmidhi with three chains, all sahîh according to al-Albani: two from
Ibn ‘Abbas – in the first of which he said “the knowledge of all things in the heaven and
the earth” while he graded the second hasan gharîb – and one chain from Mu‘adh (hasan
sahîh) which explicitly mentions that this took place in the Prophet’s Allah bless and
greet him – sleep. Al-Bukhari declared the latter chain sahîh as stated by al-Tirmidhi in
his Sunan and in his ‘Ilal, and it towers over all other chains, according to Ibn Hajar in al-
Isaba (2:397), in the facts that there is no discrepancy over it among the hadith scholars
and its text is undisputed (cf. ASH 2:78). Also narrated by Ahmad with four sound chains
according to Shakir and al-Zayn: one from Ibn ‘Abbas with the words “I think he said: ‘in
my sleep’” (3:458 #3484); one from Mu‘adh which Ahmad explicitly declared sahîh as
narrated by Ibn ‘Adi in al-Kamil (6:2244), with the words: “I woke up and lo! I was with
my Lord” (16:200 #22008); and two from unnamed Companions in which no mention is
made of the Prophet’s Allah bless and greet him – sleep or wakefulness (13:93-94
#16574, 16:556 #23103). Al-Haythami declared the latter sound as well as other chains
cited by al-Tabarani in al-Kabir (20:109 #216, 20:141 #290) and al-Bazzar in his
Musnad, and he declared fair the chain narrated from Abu Umama by al-Tabarani in al-
Kabir (8:290 #8117). See Majma‘ al-Zawa’id (7:176-179). Shaykhs ‘Abd al-Qadir and
Shu‘ayb al-Arna’ut both declared sahîh the seven narrations of al-Tirmidhi and Ahmad in
their edition of Ibn al-Qayyim’s Zad al-Ma‘ad (3:33-34 n. 4). Also narrated from Jabir
ibn Samura by Ibn Abi ‘Asim in al-Sunna (p. 203 #465) with a fair chain according to al-
Albani. Also narrated from ‘Abd al-Rahman ibn ‘A’ish by al-Darimi in his Musnad
(2:170 #2149) and al-Tabarani through two chains in al-Ahad wa al-Mathani (5:48-50
#2585-2586) and another in Musnad al-Shamiyyin (1:339 #597), and from Umm al-
Tufayl by al-Tabarani in al-Ahad (6:158 #3385). The latter chain actually states: “I saw
my Lord in the best form of a beardless young man” and was rejected by al-Dhahabi in
Tahdhib al-Mawdu‘at (p. 22 #22). Also narrated from the Companion Abu Rafi‘ [al-Isaba
7:134 #9875] by al-Tabarani in al-Kabir (1:317 #938). Also narrated from Ibn ‘Abbas by
Abu Ya‘la in his Musnad (4:475 #2608). Some fair narrations of this hadith – such as al-
Tabarani’s from ‘Abd al-Rahman ibn ‘Ayyash and al-Khatib’s from Abu ‘Ubayda ibn al-
Jarrah in Tarikh Baghdad (8:151) – have the words: “I saw my Lord” instead of “My
Lord came to me,” hence Ibn Kathir’s conclusion previously cited. Al-Ahdab in Zawa’id
Tarikh Baghdad (6:251-253) and al-Haytami also cited Abu ‘Ubayda ibn al-Jarrah, Ibn
‘Umar, Abu Hurayra, Anas, Thawban, and Abu Umama which brings to at least eleven
(without Umm al-Tufayl) the number of Companions who narrated this hadith. The
various chains and narrations of this hadith were collated and discussed by Ibn Rajab in
his monograph Ikhtiyar al-Awla fi Sharh Hadith Ikhtisam al-Mala’ al-A‘la, ed. Jasim al-
Dawsari (Kuwait: Dar al-Aqsa, 1406). See also: Ibn Athir, Jami‘ al-Usul (9:548-550).
Among those that considered this hadith as falling below the grade of sahîh are al-
Bayhaqi in al-Asma’ wa al-Sifat (AS p. 300, ASH 2:72-79), Ibn al-Jawzi in al-‘Ilal al-
Mutanahiya (1:34), Ibn Khuzayma in al-Tawhid (p. 214-221) and al-Daraqutni in his ‘Ilal
(6:56). Some went too far and suggested that it was forged: see al-Saqqaf, Aqwal al-
Huffaz al-Manthura li Bayan Wad‘ Hadith Ra’aytu Rabbi fi Ahsani Sura, appended to his
edition of Ibn al-Jawzi’s Daf‘ Shubah al-Tashbih.
[20]Al-Razi, Asas al-Taqdis, as quoted by al-Kawthari in Daf‘ Shubah al-Tashbih (p. 32-
33 n.). Cf. al-Bayhaqi, al-Asma’ wa al-Sifat (p. 300-301).
[22]Ibn ‘Umar said: “The Prophet Allah bless and greet him – used to wind the turban
around his head and tuck it in behind him, letting its extremity hand down between his
shoulders.” Narrated by al-Bayhaqi in Shu‘ab al-Iman (5:174) and al-Tabarani in al-
Awsat with a sound chain as indicated by al-Haythami (5:120). Cf. al-Tabarani, al-Kabir
(12:379 #13405) and al-Awsat (1:227 #344).
[23]Al-Qari, al-Asrar al-Marfu‘a (2nd ed. p. 209-210 #209; 1st ed. p. 126 #478).
[25][On the “form” and vision of Allah I in the same hadith of Abu Hurayra:] “So what is
meant by ‘the form’ (al-sûra) here is the attribute, in the sense that Allah I manifests
Himself (yatajallâ) to them in the attribute that they know and by which they recognize
Him. For they only know Him through His Attribute even if they never saw Him before –
Exalted is He! – as they shall see that He does not resemble any of His creatures – and
they know that He does not resemble any of His creatures – so they will realize that this
is their Lord and say: ‘You are our Lord!’ So the word ‘attribute’ was expressed by
means of the word ‘form’ out of logical kinship (mushâbaha) and similarity of speech
(mujânasa al-kalâm) since there had already been mention of the form.” Al-Nawawi,
Sharh Sahih Muslim (3:20).
[30]Al-Tibi said: “[Ibn ‘Abbas said] this in order to urge him to be quiet, stop his
irritation, and reflect upon the answer, meaning: ‘We are people of science and
knowledge, we do not ask about things which should be considered so far-fetched.’
Because of this, he reflected and gave him his answer.” In al-Mubarakfuri, Tuhfa al-
Ahwadhi (9:118 #3496).
[31]Al-Tibi said: “It appears from this wording that Masruq was present at the time of the
exchange that took place between Ka‘b and Ibn ‘Abbas.” In al-Mubarakfuri, Tuhfa al-
Ahwadhi (9: 119).
[32]This gloss is by al-Tibi, who said: “It is confirmed by al-Tirmidhi’s other narration
stating: ‘O Mother of the Believers! Give me a moment and do not rush me. Did not
Allah Almighty say: (And verily he saw him, yet another time) (53:13), (Surely he beheld
him on the clear horizon) (81:23)’” Al-Mubarakfuri confirmed al-Tibi’s reading. In Tuhfa
al-Ahwadhi (9: 119).
[34]Narrated by Muslim.
[35]This is flatly contradicted by the reports of Ibn ‘Abbas, but Ibn al-Qayyim does not
reject it out of deference for Ibn Taymiyya, who defends al-Darimi’s claim.
Happy are the days of them that are infatuated by love for Him, whether they be
sorrowed by separation from Him or made joyous by His presence.
They are mendicants who fly from worldly sovereignty; in the hope of meeting Him they
are patient in their mendicity. Often have they drunk of the wine of anguish; be it bitter,
they remain silent. In the remembrance of Him patience is not bitter, for wormwood is
sweet from the hand of a friend.
They that are captive in the coils of His love, seek not to escape; they suffer reproach, but
are monarchs in the seclusion of their mendication, and their way is not known. They are
like the temple of Jerusalem, splendid of which is the interior, but whose outer wall is left
in ruin.
Like moths, they burn themselves in the fire of love. Their beloved is in their breasts, yet
do they seek Him; though near a fountain, their lips are parched.