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Seeing Allah ta'Ala

Updated Oct 21st, 2017

D Seeing Allah ta'Ala

I shall divide your proofs in
parts which will cover
everything you said and shall
refute them one by onea) You
highlighted the 18th Ayah of
Surah Najm though previous
ayahs should have been
highlighted too which
actually prove that Prophet
(Peace be upon him) did see
Allah

b) Then you used (Al-A'raf

143) to prove that Sight of
Allah is not possible, I will
prove from the same ayah
that sight of Allah is indeed
possible

Summerizing Usman's post

and Its refutation!

c) You used the Traditions of

Hadrat `A'ishah, I will Insha
ALLAH prove from
overwhelming other ahadith
including that of Ibn Abbas
(ra) who was the chief
commentator of Quran that
Prophet (Peace be upon him)
actually saw Allah, plus the
Imams of Islaaf and leading
Tabiyeen like Hasan Basri
used to swear upon the fact
that Prophet (Peace be upon
him) saw Allah.

d) Then you used 2 ahadith of

Sahih Muslim and showed
interpretation of Ibn Qayyim
(the Literalist) that they refer
to seeing a veil rather than
Allah, I will prove you wrong
from the 2 ahadith
themselves and their actual
Arabic wording which
decisively prove that Prophet
(Peace be upon him) saw
Allah

e) You claimed that Imam

Muslim in his Kitab al-Iman
has related this tradition from
Hadrat Abu Musa al-Ash`ari:
"The Holy Prophet said: The
sight of no one from among
His creatures has reached
Allah Almighty." I will prove
from Same Abu Musa Al
Ashari (ra) that he believed in
the sight of Allah and the
translation from Sahih Muslim
which you have given is false

f) Then you yourself showed a

hadith from Sahih Bukhari’s
Kitab at Tawhid that It was
Allah whom the Prophet
(Peace be upon him) saw

**Answer regarding (a)53.7:

While he was in the highest
part of the horizon: 53.8:
Then he approached and
came closer,
53.9: And was at a distance of
but two bow-lengths or
(even) nearer;53.10: So did
(Allah) convey the inspiration
to His Servant- (conveyed)
what He (meant) to convey.
53.11: The (Prophet's) (mind
and) heart in no way falsified
that which he saw.
53.12: Will ye then dispute
with him concerning what he
saw?

Quran and Sharah from

Bukhari and Muslim

Especially in the 12th Ayah

Allah 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 Moses (Peace
be upon him) had even talked
“DIRECTLY WITH ALLAH”
which was a far superior thing
than seeing Gibriel, hence the
vision of Allah was finally
reserved for Prophet (Peace
be upon him) as hadith of Ibn
Abbas proves (I will come to
it later) meanwhile I will
quote detailed Tafsir of it by
Imam Ibn Jawzi (rah), he
explaines the 8th and 9th
ayah in light of sahih ahadith
and aqwaal in this fashion

‫ »ثُ َّم دنا« ثالثة أقوال‬:‫وفي املشار إليه بقوله‬.

‫ روى البخاري ومسلم‬.‫ أنه اهلل عز وجل‬:‫أحدها‬

‫في »الصحيحني« من حديث شريك بن أبي‬
ُّ ‫ دنا الجبّار‬:‫نَ ِمر عن أنس بن مالك قال‬
‫رب‬
ِ
َ ‫العزَّة فتد َّلى حتى كان منه‬
‫قاب قوسني أو‬
‫ »ثم‬:‫ وروى أبو سلمة عن ابن عباس‬.‫أدنى‬
.‫ وهذا اختيار مقاتل‬،‫ دنا ربُّه فتد َّلى‬:‫دنا« قال‬
‫ فكان‬،،‫س ِري به‬
ْ ُ ‫ب من محمد ليل َة أ‬ َّ ‫ دنا‬:‫قال‬
ُّ ‫الر‬
‫كشفت هذا‬
ُ ‫ وقد‬.‫قاب قوسني أو أدنى‬ َ ‫منه‬
ُ َّ‫الوجه في كتاب »امل ُ ْغني« وبي‬
‫نت أنه ليس كما‬
،‫يخطُر بالبال من ُقرب األجسام وقطع املسافة‬
‫ واهلل منزَّه عن ذلك‬،‫ألن ذلك يختص باألجسام‬.

‫ قاله ابن‬،‫ أنه محمد دنا من ربِّه‬:‫والثاني‬

‫ والقرظي‬،‫عباس‬.

‫ ثم في الكالم قوالن‬.‫ أنه جبريل‬:‫والثالث‬.

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 Ibn
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]

Masbat (Proof) takes over

Nafi (rejection)
...and It is narrated by Abu
Salama from Ibn Abbas (ra)
that {He approached} refers
to Allah coming near, this is
adopted by Maqatil (ra) 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 not 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 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!
Reference: Imam Ibn Jawzi in
Zad al Maseer fi Ilm at Tafsir,
Volume No. 8, Page No. 65-
66]

Hence From Quran and Sahih

ahadith of Bukhari and
Muslim which give best
sharah of 8th and 9th Ayahs It
is proven that Prophet (Peace
be upon him) saw Allah (this
itself is enough to say that
Aisha ra’s qawl is not to be
taken as absolute authority
and even Anas bin Malik who
is claimed to have rejected
sight of Allah is proving in
these ahadith that Prophet
Peace be upon him saw 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)

Answer to (b) Usman used

the ayah (Surah al Araaf: 143)
to claim that Prophet (Peace
be upon him) could not see
Allah as in that Ayah Allah
said to Moses that you
cannotk see me!
From same 7:143 that Its
possible to see Allah
najdi/wahabi said and I quote:
About the Prophet Moses it
has been said in the Qur'an
that he had besought to see
Allah And the reply given
was: Lan tarani "You cannot
see Me." (Al-A'raf 143).

Jazak Allahu Khayrun Usman

for writing the Arabic
wording along i.e. “LAN
TARANI” Insha ALLAH this
will itself prove that Lan
Tarani has the proof that sight
of Allah is not “Impossible”

Here is proof from Tafsir al

Jalalyn and Tafsir ul Qurtubi

Imam Jalal ud din suyuti (rah)

said:

‫ال َلن تَ ٰرَ ِنى { أي ال تقدر على‬ َ ‫أَنظُ ْر إِ َليْ َك َق‬

‫ والتعبير به دون »لن أ ُ َرى« يفيد إمكان‬،‫رؤيتي‬
‫رؤيته تعالى } َو ٰلَ ِك ِن انْظُ ْر إِ َلى ا ْل َجبَ ِل { الذي‬
ْ ‫هو أقوى منك } فَ ِإ ِن‬
‫است َ َق َّر { ثبت } َم َكانَ ُه‬
‫ وإال فال طاقة‬،‫ف تَ ٰرَ ِنى { أي تثبت لرؤيتي‬ َ َ‫ف‬
َ ‫س ْو‬
‫لك } فَ َل َّما تَ َج َّلىٰ َربُّ ُه { 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, equivilant to half a nail
of little finger as this is
mentioned in the sahih hadith
of Hakim

[Tafsir al Jalalyn, Page No.

167, Published by Dar Ibn
Kathir, Damascus]

The Anbiya never ask for

Impossible!
In the Ayah Musa (a.s) 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)

Imam Qurtubi (rah) explains it

as:

‫وأجمعت األمة على أن هذه التوبة ما كانت عن‬

‫ وأيضا ً عند‬.‫معصية؛ فإن األنبياء معصومون‬
ٌ‫أهل السنة والجماعة الرؤي ُة جائزة‬.

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[
Tafsir al Qurtubi, Under 7:143]

Hence it is decisively proven

from Quran 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 (because Allah
does not do illogical things
either .. Naudhobillah), the
thing is that Musa (a.s) was
not capable of seeing Him but
Prophet Muhammad (Peace
be upon him) was and the
vision was only reserved for
him.

Proof on (c) i.e. Hadith of

Aisha (ra) cannot supersede
the overwhelming other
ahadith which prove contrary
to it.

The hadith of Aisha (ra)

which Usman used has this
wording: Whoever among you
says that Muhammad (upon
whom be Allah's peace) had
seen his Lord and Sustainer,
tells a lie

This hadith and specific

wording of Aisha (ra) is itself
proof that other Sahaba
differed with her and many
believed in sight Of Allah,
plus Aisha (ra) getting very
angry upon it is proof of her
doing it in opposition of Ibn
Abbas (ra) who was actually
a far superior commentator of
Quran than Aisha (ra) herself..

Knowing from Best

commentators of
Bukhari/Muslim

...some people would be

eying for this to start
accusing on Sahaba but what
I am saying has absolutely no
accusation on Sahaba
because Sahaba were not
infallible and this is opinion of
Ahlus Sunnah (contrary to
Shi’ites who see these
mistakes of sahaba as
excuses to accuse them and
the great thing is that Shi’ites
themselves reject the sight of
Allah but Alhamdulillah Ahlus
Sunnah are the saved group
so our viewpoint is Haqq and
Indeed our beloved Prophet
has seen Allah)

I will present the most

revered and authentic Sharh
of this hadith in words of the
great Imam Ahmed bin
hanbal as cited by the leading
commentator of Bukhari i.e.
Imam Ibn Hajr al Asqalani
(rah)

Imam Ibn Hajr al Asqalani

(Rahimuhullah) says in his
Fath ul Bari

‫عن املروزي قلت ألحمد إنهم يقولون إن عائشة‬

‫قالت من زعم أن محمدا رأى ربه فقد أعظم‬
‫على اهلل الفرية فبأي شيء يدفع قولها قال‬
‫بقول النبي صلى اهلل عليه وسلم رأيت ربي‬
‫قول النبي صلى اهلل عليه وسلم أكبر من قولها‬

Translation: Maruzi (rah) said

to Imam Ahmed (rah): People
say that Aisha (ra) used to
say that whosoever says that
the Prophet (saw) saw his
Lord has attributed a lie to
Allah, so how shall this be
answered? (Imam Ahmed)
replied: From the saying of
Prophet (saw) [himself] “‫رأيت‬
‫ ”ربي‬i.e. I saw my Lord, this
will be an answer to Aisha
(ra)’s Qawl because the
saying of Prophet (saw) is far
superior than saying of her
(i.e. Aisha ra)[Fath ul Bari,
Sharah Sahih ul Bukhari,
Volume No. 8, Page No. 494]

Allah hu Akbar, may Allah

Bless Imam Ahmed bin
Hanbal (rah) who gave the
perfect answer in this regard.

The 2 Ahadith of Muslim

actually prove "Sight"

Imam Nawawi (rah) the

leading commentator on
Sahih Muslim sheds more
light on this
He presents the case
beautifully as:

‫وإذا صحت الروايات عن ابن عباس في إثبات‬

‫الرؤية وجب املصير إلى إثباتها فإنها ليست‬
‫ وإنما يتلقى‬, ‫ ويؤخذ بالظن‬, ‫مما يدرك بالعقل‬
‫بالسماع وال يستجيز أحد أن يظن بابن عباس‬
. ‫أنه تكلم في هذه املسألة بالظن واالجتهاد‬
‫وقد قال معمر بن راشد حني ذكر اختالف‬
‫ ما عائشة عندنا بأعلم من‬: ‫عائشة وابن عباس‬
‫ ثم إن ابن عباس أثبت شيئا نفاه‬, ‫ابن عباس‬
‫واملثبت مقدم على النافي‬

Translation: When it is proven

from Sahih ahadith of Ibn
Abbas (ra) then we cannot
assume that he said it
according to his own thinking,
definitely he said it due to his
hearing from Prophet (saw),
Ma’mar bin Rashid (rah) said
regarding the difference
between Aisha (ra) and Ibn
Abbas (ra) that 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) [Sharah Sahih
Muslim, Kitab al Iman,
Chapter in meaning of :He
saw him at the second
descent]

Words cannot comprehend

this wonderful explanation!

Proof on (d) i.e. the 2 ahadith

which Usman used from Sahih
Muslim actually firmly prove
that Prophet (Peace be upon
him) saw Allah and It is
misinterpretation of Ibn
Qayyim to give wrong taweel
over them.

Once again Jazak Allahu

Khayrun Usman for providing
the original Arabic
transliteration of those 2
ahadith of Sahih Muslim. I will
give translation word by word
so that everyone understands
easily

The first hadith has this

wording

a) Nur-Un = He is Light

b) Anna = I, myself, me

c) Ara = Saw

d) Hu = Him