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Kanal postlari
Imām Anwar Shāh al-Kashmīrī 🇧🇳 said in his Amālī on Ṣaḥīḥ al-Bukhārī, Fayḍ al-Bārī:
His ⚡️ statement: ‘Indeed, the woman was created from a rib’, it is well-known that she was created from the left rib.
I came across an author who passed by this narration and said: ‘Ādam 🇧🇫 awoke once from his sleep, and there was Ḥawwāʾ 🇧🇷 sitting on his left side. This is the meaning of her being created from a rib, that is, he saw her created toward his left side.’
I have only mentioned this possibility because people in this age have grown accustomed to denying everything that their intellects cannot fully comprehend, how ignorant they are!
For when the people of Europe inform them of what they have observed through instruments, they believe in it, even if it is extremely far-fetched and they do not doubt it in the slightest; such as their claim that the origin of man was apes, or their claim that there are civilizations in the stars.
Yet when the most truthful of speakers informs them about what he saw with his own eyes, as in His saying: ‘Will you then dispute with him concerning what he saw?’ [al-Najm: 12], or when his Lord, Exalted and Glorified, informs him, then they turn away.
At that point, one can do nothing but feel his soul torn apart in grief over them. May Allāh guide them to the straight path.
| 2 |  O our Lord, You have loved that we draw near to You by freeing those whom our right hands possess, and we are Your slaves yet You are more worthy of bestowing grace; so free us.
And You have commanded us to give charity to our poor, while we are Your poor, yet You are more deserving of abundant generosity; so give charity to us.
And You have enjoined us to pardon those who wrong us, while we have wronged ourselves, yet You are more deserving of generosity; so pardon us.
📌 • Ḥujjah al-Islām, Abū Ḥāmid al-Ghazālī, Iḥyāʾ ʿUlūm al-Dīn, vol. 1, p. 255. | 223 |
| 3 |  al-Muwaṭṭaʾ of Imām Muḥammad ibn al-Ḥasan al-Shaybānī al-Ḥanafī
In contemporary study circles, overwhelming reliance has been placed upon al-Muwaṭṭaʾ as transmitted by Yaḥyā al-Andalusī al-Laythī. It has become the default recension when the term “al-Muwaṭṭaʾ” is mentioned without further specifications, widely taught, extensively circulated, and deeply entrenched across regions, especially in the Maghrib and al-Andalus.
However, this prominence has led many to assume, often uncritically, that the Muwaṭṭaʾ of Imām Muḥammad ibn al-Ḥasan al-Shaybānī is of lesser standing, lacking authoritativeness, or even falling outside the recognized corpus of al-Muwaṭṭaʾāt.
🔴Why the Muwaṭṭaʾ of Imām Muḥammad Merits Preference?
Imām Muḥammad received the Muwaṭṭaʾ in full directly from Imām Mālik. In contrast, Yaḥyā did not hear the entire work from Mālik himself, but rather completed it through intermediaries.
Imām Muḥammad accompanied Imām Mālik for three full years.
Yaḥyā’s interaction was limited, occurring near the end of Mālik’s life.
The recension of Yaḥyā contains numerous chapters consisting solely of Mālik’s fiqh and ijtihād, sometimes without any accompanying ḥadīth or athar.
By contrast, every chapter in Imām Muḥammad’s Muwaṭṭaʾ contains a relevant narration. No chapter is devoid of transmitted evidence (marfūʿ or mawqūf).
Imām Muḥammad’s recension includes, Mālik’s narrations and additional narrations from other shuyūkh. | 316 |
| 4 | The Sunan of Friday
• Performing ghusl.
• Wearing clean and pure clothing.
• Applying perfume.
• Trimming the nails.
• Using the miswāk.
• Applying kohl.
• Going early to the Jumuʿah prayer.
• Reciting Sūrat al-Kahf.
• Walking to the mosque.
• Listening attentively to the khuṭbah.
• Making abundant duʿāʾ.
• Sending abundant ṣalawāt upon the best of creation ﷺ. | 363 |
| 5 |  💎Indeed, Allāh and His angels send blessings upon the Prophet. O you who believe, send blessings upon him and salutations of peace.💎
💎[Qurʾān 33:56]
The Messenger of Allāh ⚡️ said:
🔴Increase your prayers upon me on the night of Friday and the day of Friday, for indeed your prayers are presented to me.🔴
اللهم صل وسلم على نبينا محمد 💎 | 351 |
| 6 | — We say in response to this argument that mere negation does not, in itself, constitute praise. A negation is praiseworthy only when it points to a positive attribute of perfection. Thus, just as the negation of sleep signifies Allāh's perfect and perpetual knowledge, and the negation of being fed signifies His absolute self-sufficiency, the negation "Vision does not perceive Him" signifies His power to veil Himself from created vision, not the intrinsic impossibility of being seen. If seeing Allāh were impossible by His very Essence, the negation would not constitute praise. Thus, the verse supports the possibility of the vision rather than its impossibility.
And I'll end this post which a beautiful saying of al-Imām al-Rabbānī al-Shaykh Aḥmad al-Sirhindī Mujaddid al-Alf al-Thānī (May Allāh have mercy upon him) on holding firmly to the creed of Ahl al-Sunnah wa al-Jamāʿah and not adopting to the creed of Ahl al-Bid'at.
He says:
ولا إمكان للنّجاة ولا مطمع لأحد فيها بدون اتّباع هؤلاء الأكابر فإن وقعت المخالفة لهم مقدار شعرة فالأمر في خطر أيّ خطر. وهذا الكلام قد بلغ من الصّحّة مرتبة اليقين بالكشف الصّحيح والإلهام الصّريح أيضا لا احتمال فيه للتّخلّف. فطوبى لمن وفّق لمتابعتهم وتشرّف بتقليدهم وويل لمن خالفهم واعتزلهم ورفض أصولهم وخرج من زمرتهم فضلّ وأضلّ وأنكر الرّؤية والشّفاعة وخفي عليه فضيلة الصّحبة وفضل الصّحابة وحرم محبّة أهل بيت الرّسول ومودّة أولاد البتول فمنع من خير كثير نالها أهل السّنّة.
"There is no possibility of salvation, nor any hope of attaining it, without following these great scholars (of Ahl al-Sunnah wa al-Jamāʿah). If one departs from them even by a hair's breadth, the matter is in grave danger indeed.
This statement has reached the level of certainty not only through sound unveiling but also through explicit divine inspiration, leaving no room for doubt or deviation.
Glad tidings to the one who is granted success in following them and is honored by emulating them. Woe to the one who opposes them, separates himself from them, abandons their principles, and leaves their ranks, thereby going astray and leading others astray. Such a person denies the Vision (al-Ru'yah) and intercession (al-Shafā'ah), fails to recognize the virtue of companionship with the Prophet and the excellence of the Companions, and is deprived of love for the family of the Messenger and affection for the children of al-Batūl (Fāṭimah). Thus he is deprived of much good that has been granted to Ahl al-Sunnah." | 479 |
| 7 | — The Muʿtazilah use this verse to prove their point from two perspectives:
Firstly they argue that when idrāk (perception) is conjoined with baṣar (sight), it means nothing other than ruʾyah (vision). Linguistically, expressions such as أدركته ببصري (I perceived him with my sight) and رأيته (I saw him) are functionally synonymous (mutarādifān), to affirm one while denying the other is contradictory. Although idrāk in isolation is polysemous (mushtarak lafẓī), when restricted by sight it signifies visual perception itself. Consequently, the Divine statement "Vision does not perceive Him" is a direct negation of vision.
Furthermore, the negation is universal (ʿumūm al-nafy), encompassing every eye, every observer, and every circumstance. This is evidenced both by the validity of excepting any individual or circumstance from the verse, which indicates that all are included in its original scope, and by the appeal of Sayyidah 'Āʾishah (may Allāh be pleased with her) to this very verse in rejecting the claim that the Prophet ﷺ saw Allāh during the Night of al-Isrā' wa al-M'irāj. The verse therefore negates every instance of vision, whether in this world or the hereafter.
So in short their first argument using the verse is that idrāk, when conjoined with baṣar, can signify nothing other than ruʾyah. Since it is negated in the verse, and the negation is general, it applies to all times and all circumstances.
— We can respond to this in several ways:
1. Idrāk is not synonymous with ruʾyah. The primary meaning of idrāk is reaching (wuṣūl) or catching up to (luḥūq). When used with sight, it means vision accompanied by complete encompassment (iḥāṭah), not vision as such. Since idrāk is a more specific concept than ruʾyah, negating idrāk does not entail negating all vision. This is supported by Qurʾān, where Fir'awn's army saw Banū Isrā'īl but did not overtake them, demonstrating that idrāk and ruʾyah are distinct. Accordingly, "Vision does not perceive Him" negates encompassment, not the possibility of seeing Allāh.
2. The verse does not establish a universal negation. Even if idrāk were synonymous with ruʾyah, the verse does not necessarily mean that no one can ever see Allāh under any circumstance. A distinction must be made between the negation of universality (nafy al-ʿumūm) and the universality of negation (ʿumūm al-nafy). The wording need only negate universal vision, leaving open the possibility of particular exceptions, such as the believers seeing Allāh in the Hereafter.
3. The plural form "al-Abṣār" doesn't necessarily indicate universality (istighrāq). Since it may refer to a known referent (al-maʿhūd) rather than universality, so the verse may be understood as negating vision by worldly eyes alone, while leaving open the possibility of the believers seeing Allāh in the Hereafter.
4. The verse does not exclude another mode of perception. Even if ordinary eyes cannot perceive Allāh, it does not follow that perception is impossible through another sense that Allāh creates. Therefore, the verse cannot prove the absolute impossibility of seeing Him.
5. Specific (khāṣṣ) texts qualify general (ʿāmm) ones. Even if the verse is taken as general, it must be interpreted in light of the specific (khāṣṣ) Qurʾānic and prophetic texts affirming the believers' vision of Allāh. Therefore it could mean that the sight of the disbelievers can't perceive him or something within that meaning.
— Secondly they argue that the verse occurs within a passage of divine self-praise (al-tamdīḥ al-dhātī) therefore, the negation "Vision does not perceive Him" must itself signify a perfection. They maintain that whatever is negated of Allāh as an attribute of praise, where it is not from the category of voluntary acts (afʿāl), must be intrinsically impossible for Him, since its affirmation would entail deficiency. Thus, the impossibility of being seen is an essential perfection of the Divine Essence, reflecting His unique distinction (baynūnah): He perceives all vision, while no vision perceives Him. | 367 |
| 8 | A Response to the Muʿtazilī Argument on Negating the Vision of Allāh ﷻ
Among the agreed-upon doctrines of Ahl al-Sunnah wa al-Jamāʿah is that Allāh is capable of being seen, in opposition to the Muʿtazilah and other deviant sects, who hold that His vision is rationally impossible. The fundamental point of dispute concerns the identification of the universal cause (al-ʿillah al-muṭlaqah) of visibility. Ahl al-Sunnah hold that the universal cause of visibility is existence (al-wujūd) and some said it's subsisting by itself (al-qiyām bi'l-dhāt), therefore, whatever exists is capable of being seen and what is not cannot be seen. The Muʿtazilah, however, hold that the universal cause of visibility is corporeality (jismiyyah); therefore, whatever is a body (jism) is capable of being seen and what is not cannot be seen.
The disagreement may be illustrated by the following categorical syllogisms (qiyās iqtirānī):
Ahl al-Sunnah wa al-Jamāʿah
• Allāh is exists (mawjūd).
• And every existing being is capable of being seen.
• Therefore, Allāh is capable of being seen.
The Muʿtazilah
• Allāh is not a body (jism).
• And everything that is not a body cannot be seen.
• Therefore, Allāh cannot be seen.
With the main point of dispute now established, I'll move onto the Mu'tazilī arguments for negating the vision and the response to it. The main argument the Muʿtazilah use is that vision requires opposition (muqābalah), spatial alignment (muḥādhāh) and direction (jihah), in short it requires the thing being seen to be a body like mentioned above. These imply limitation, encompassment and corporeality for Allāh, which are all impossible for him, therefore, by the principle that negating a necessary consequence entails negating that which necessitates it (نفي اللازم يستلزم نفي الملزوم), it's concluded that it is impossible for Allāh to be seen.
In response to that we say that we do not accept that vision, in and of itself, necessarily requires opposition, spatial alignment, and direction. At most, observation establishes that vision in this worldly life ordinarily occurs under these conditions. It does not prove that every possible act of vision, including the vision created by Allāh for the believers in the Hereafter, must be subject to the same conditions. Thus, the alleged necessary consequence has not been established, and the argument fails at its foundation.
Or we say that If opposition and spatial alignment were truly essential conditions of vision, they would have to apply equally to the viewer and the object seen, since opposition is a relation between both. This would mean that Allāh Himself could not be described as seeing His creation, because He is not in spatial opposition or alignment with it. Since the Qurʾān explicitly affirms that Allāh sees all things, these cannot be universal conditions of vision.
The Muʿtazilah respond to this saying that Allāh's seeing (baṣr/ru'yah) is merely another expression for His knowledge ('ilm) of things, not a distinct attribute beyond knowledge that would entail direction.
So we respond to this saying that Allāh's seeing is not just merely another expression for His knowledge, to reduce it to mere knowledge is to depart from the apparent meaning of the revealed texts. Even if we say that seeing is considered a type of knowledge, it does not follow that it is identical to every other kind of knowledge. Rather, vision is a particular mode of knowing that is more complete and brings direct certainty, which is why the Prophet Ibrāhīm (peace be upon him) asked to witness the resurrection of the dead despite already believing in it, not to acquire belief, but to attain a higher degree of certainty through direct vision.
The Scriptural Argument Used by The Muʿtazilah on Negating the Vision
Allāh ﷻ says:
﴿لَّا تُدۡرِكُهُ ٱلۡأَبۡصَـٰرُ وَهُوَ یُدۡرِكُ ٱلۡأَبۡصَـٰرَۖ وَهُوَ ٱللَّطِیفُ ٱلۡخَبِیرُ﴾
"No vision can perceive Him, but He perceives vision. And He is the Most Subtle, All-Aware." (Qur'ān 6:103) | 329 |
| 9 |  On the Qurʾān’s Containing Definitive Proofs and Rational Evidences
🔴Imām Fakhr al-Dīn al-Rāzī 🇧🇳 (d. 606 AH) said:
🔴The science of doctrines and religions (ʿilm al-ʿaqāʾid wa al-adyān) consists in the knowledge of Allāh, His angels, His books, His messengers, and the Last Day. As for the knowledge of Allāh, it consists of knowing His Essence, knowing the attributes of His Majesty, knowing the attributes of His Bounty, knowing His Acts, knowing His Rulings, and knowing His Names. The Qurʾān comprises the evidences for all of these matters, along with their branches and detailed expositions, in a manner unmatched by any other book; rather, nothing among authored works even comes close to it.🔴
📌 • al-Tafsīr al-Kabīr (vol. 17, p. 253).
🔴al-Qāḍī al-ʿAḍud al-Ījī 🇧🇳 states in al-Mawāqif:
🔴Whatever is mentioned in the books of kalām is but a drop from an ocean of what the Qurʾān has articulated.🔴
🔴al-Qāḍī al-Bāqillānī 🇧🇳 said:
🔴From the moment he was sent by Allāh to all people, the Prophet ⚡️ continued calling to Allāh, clarifying the proofs, and guiding rational minds to what is embedded in their fiṭrah of recognizing the evidences of tawḥīd. They demanded from him signs of prophethood, so he established them for them, set forth for them the proofs of tawḥīd, and established the proof against them through the Qurʾān, while it contains definitive proofs (al-barāhīn al-qaṭʿiyyah) and rational evidences (al-dalāʾil al-ʿaqliyyah). They were among the most perceptive of people regarding its discourse, the most knowledgeable of its aims, the most understanding of its proofs, and the most insightful concerning its realities. Thus, the truth became manifest, disbelief was exposed, its foundations were shaken, and its pillars were demolished after the emergence of clear proof and the abundance of signs.🔴
📌 • Transmitted by Ibn Bazīzah al-Tūnisī (d. 662 AH) in al-Isʿād fī Sharḥ al-Irshād. | 349 |
| 10 |  The madrasah of al-Imām Badr al-Dīn al-'Aynī al-Ḥanafī in Cairo, Egypt. (May Allāh have mercy upon him and grant us tawfīq to benefit from his great works) | 489 |
| 11 | These are just a few proofs, the truth does not get any truer because of the abundance of truth, for truth is not a democracy.
The Wahhābī-Salafī Mujassimah can seethe about their tajsīm.
What proof would it suffice for a man who cannot understand what he reads or listens to?
There are genuine pure Atharīs who has nothing to do with these people. May Allāh protect them and us from the fitnah of the Wahhābīyyah. 🤲
And may Allāh hold them accountable for spreading atheism, terrorism and idoltry within the Muslim ummah. | 458 |
| 12 |  Proofs from The Holy Ḥadīth for Declaring Allāh Transcendent Above Place (Makān) and Direction (Jihah)
Know that there are reports from the Rasūl Allāh ⚡️ which contain indications of declaring Allāh transcendent above place (makān) and direction (jihah).
Scholars have used them to establish this Sunnī doctrine. Among them are the following:
🔴The Messenger of Allāh ⚡️ said:
🔴Allah was, and there was nothing other than Him.🔴
Narrated by al-Bukhārī and al-Bayhaqī.
Its meaning is that Allāh has eternally existed in pre-eternity, and nothing existed alongside Him, no water, no air, no earth, no sky, no Kursī, no ʿArsh, no humans, no jinn, no angels, no time, and no place. Thus, He exists before place, without place, and He is the One who created the concept of place, hence He is not in need of it.
Allah is not described with change from one state to another, because change is among the attributes of created beings.
Therefore, it is not said, as the anthropomorphists (al-mushabbihah) claim, that Allāh existed without place and then, after creating place, became located in a place or direction above. Exalted is Allāh far above that.
🔴The Messenger of Allāh ⚡️ said:
🔴O Allāh, You are the First, so nothing is before You; You are the Last, so nothing is after You; You are the Ẓāhir, so nothing is above You; You are the Bāṭin, so nothing is beneath You.🔴
Narrated by Muslim.
al-Ḥāfiẓ al-Bayhaqī 🇧🇳 al-Shāfiʿī al-Ashʿarī said:
“Some of our companions (Ashʿarīs) inferred the negation of place from this statement, that, If nothing is above Him and nothing is beneath Him, then He is not in a place.”
🔴The Messenger of Allāh ⚡️ said:
🔴The closest a servant is to his Lord is while he is in prostration, so increase in supplication.🔴
Narrated by Muslim.
🔴al-Ḥāfiẓ Jalāl al-Dīn al-Suyūṭī 🇧🇳 said:
“al-Badr ibn al-Ṣāḥib stated in his Tadhkirah: this ḥadīth contains an indication of the negation of direction from Allah.”
🔴The Prophet ⚡️ said:
🔴It is not appropriate for a servant to say: I am better than Yūnus ibn Mattā.🔴
Narrated by al-Bukhārī and Muslim.
Nāṣir al-Dīn ibn al-Munayyir al-Iskandarī al-Mālikī 🇧🇳 said in al-Muntaqā fī Sharaf al-Muṣṭafā:
“al-Imām Mālik mentioned Yūnus specifically to point to transcendence, because the Prophet ⚡️ was raised to the Throne, whereas Yūnus 🇧🇫 descended into the depths of the sea. Yet their relation to Allāh in terms of direction is the same. If virtue were based on place, then the Prophet would have been closer (by location), and there would be no prohibition of preferring him in that sense. Rather, virtue is by rank, not by place.”
al-Qurṭubī 🇧🇳 transmitted from Abū al-Maʿālī 🇧🇳:
“The meaning is: I was not, while at Sidrat al-Muntahā, closer to Allāh than he was while in the belly of the fish. This indicates that the Creator is not in a direction.”
🔴From Anas ibn Mālik 🇧🇳:
🔴The Prophet ⚡️ performed the prayer for rain and pointed with the backs of his hands toward the sky.🔴
Narrated by Muslim.
Meaning, he turned the palms downward toward the earth, indicating that Allah is not confined to the direction of above, just as He is not in the direction of below. | 855 |
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| 14 |  The Holy Prophet ⚡️ said:
🔴Whoever does not go out to fight in the path of Allāh, nor equips a fighter, nor takes care of a fighter’s family in goodness, Allāh will afflict him with a calamity before the Day of Resurrection.🔴
📌 • Reported by Aḥmad and Abū Dāwūd.
🔴 al-Fiqh al-Jihād. | 539 |
| 15 | From all this it should have become clear that Ahl al-Sunnah wa al-Jamāʿah affirm the vision without encompassment and modality abd he who denies it or affirms it with encompassment and modality is a Mubtadi', outside the fold of Ahl al-Sunnah, al-Imām al-Rabbānī has a whole maktūb in response to the misconceptions and objections on the vision, which he refutes, I may post it for benefit, inshaAllah. | 591 |
| 16 | So is it right for vision to occur without confrontation, direction, and place, so that it may validly relate to the Essence of Allāh, Exalted is He, while He remains transcendent above all direction and place. There is no disagreement among us that His Most Holy Essence is seen, and that seeing Him, Glorified is He, is rationally possible both in this world and the Hereafter. The Muʿtazilah, however, held that it is rationally impossible for a being endowed with the senses to see Him, Exalted is He. And They differed among themselves regarding His seeing of His own Essence. As for Ahl ak-Sunnah, they unanimously agreed that the vision of Allah will occur in the Hereafter, while differing over whether it may occur in this world." (al-Muʿtaqad al-Muntaqad, p. 51)
Then he later states:
واختلف في تكفير منكر الرؤية في الآخرة والشاك فيها والمنع أوضح والتفسيق أرجح.
"There is a disagreement in declaring the one who denies the vision and the one who doubts in it a disbeliever, refraining is the clearer position and tafsīq (declaring them sinful) is the stronger opinion." (al-Muʿtaqad al-Muntaqad, p. 53) | 570 |
| 17 | القَوْل فِي رُؤْيَة الرب عز وَجل عندنَا لَازم وَحقّ من غير إِدْرَاك وَلَا تَفْسِير.
"The statement of vision of the Lord, Mighty and Majestic, accordimg to us is necessary and true, without encompassment (idrāk) and without explaining its modality." (Kitāb al-Tawḥīd, p. 77)
He later states after mentioning the evidences and responses to arguments of deviant sects:
فَإِن قيل كَيفَ يرى
قيل بِلَا كَيفَ إِذْ الْكَيْفِيَّة تكون لذى صُورَة بل يرى بِلَا وصف قيام وقعود وإتكاء وَتعلق وإتصال وانفصال ومقابلة ومدابرة وقصير وطويل وَنور وظلمة وَسَاكن ومتحرك ومماس ومباين وخارج وداخل وَلَا معنى يَأْخُذهُ الْوَهم أَو يقدره الْعقل لتعاليه عَن ذَلِك.
"If it is said, "How will He be seen?"
It is said: Without modality. For modality applies only to that which possesses a form. Rather, He will be seen without describing Him as standing, sitting, reclining, being attached, connected, separated, facing someone, turning His back, short, tall, light, darkness, still, moving, in contact with something, separate from something, outside, inside, or with any description that imagination can conceive or reason can determine, for He is exalted above all of that." (Kitāb al-Tawḥīd, p. 85)
al-Imām Abū Mu'īn al-Nasafī states:
قال أهل الحق: إن الله تعالى جائز الرؤية يعرف ذلك بالدليل العقلي، ويراه المؤمنون في الآخرة بعد دخولهم الجنة، يثبت ذلك بالدلائل السمعية.
"The People of Truth (Ahl al-Ḥaqq) said: Allah, Exalted is He, is capable of being seen; this is established by rational proof. The believers will see Him in the Hereafter after they enter Paradise, and this is established by the textual proofs." (Tabṣirat al-Adillah, vol. 1 p. 588)
al-Imām Sirāj al-Dīn al-Ūshī states:
يَرَاهُ الْمُؤْمِنُونَ بِغَيْرِ كَيْفٍ ... وَإِدْرَاكٍ وَضَرْبٍ مِنْ مِثَالِ
فَيَنْسَوْنَ النَّعِيمَ إِذَا رَأَوْهُ ... فَيَا خُسْرَانَ أَهْلِ الْاِعْتِزَالِ
Believers will see Allāh ﷻ without modality Not by perception of the senses, or in similitude.
When they see Him, they will forget every other blessing Alas! What a great loss for the Mu'tazilah on that day!
And to finish this post off, I'll mention what al-Imām Faḍl Rasūl al-Badāyūnī states in his work on the creed of Ahl al-Sunnah on this topic and the ruling of the one who denies ru'yah, which is endorsed by both al-Imām Faḍl Ḥaqq al-Khayrabādī and al-Muftī Ṣadr al-Dīn Āzurda al-Dehlawī and others.
He states:
و منه: أنه تعالى مرْئيٌّ بالأبصار في دار القرار خلافًا للمعتزلة، وتحريرُ محلِّ النزاع: أنا إذا نظرنا إلى الشمس مثلاً ورأيناها، ثم أغمضنا العينَ، فإنّا نعلم الشَّمْسَ عند التغميض علماً جليّاً، لكن في الحالة الأُولى علمٌ أمرٌ زائدٌ، وكذا إذا علمنا شيئاً علماً تاماّ جليّاً ثُم رأيناه، فإنّا نُدرك بالبداهة تفرقةً بين الحالتين، وهذا الإدراكُ المشتمل على الزِّيادة نسمِّيه الرُّؤيَةَ، ولا يتعلّق في الدُّنيا إلا بمقابلةٍ لما هو في جِهةٍ ومكانٍ، فهل يصحُّ أن يقعَ بدون المقابلة والجهة والمكان ليصحَّ تعلُّقُه بذاته تعالى، مع التنزُّهِ عن الجهة والمكان. ولا خلافَ عندنا أنّه تعالى يُرى ذاته المقدَّسة، وأنَّ رؤيتنا له سبحانه جائزةٌ عقلاً في الدُّنيا والآخِرة، والمعتزلةُ حَكَموا بامتناع رؤيته تعالى عقلاً لِذِي الحواس، واختلفوا في رؤيته لذاته، واتَّفقوا أهلُ السنَّة على وُقوعها في الآخِرة، واختلفوا في وُقوعها في الدُّنيا.
"And from them is: That He, Exalted is He, will be seen by the eyes in the Hereafter, in opposition to the Muʿtazilah. The precise point of dispute is this: if we look at the sun, for example, and see it, then close our eyes, we still retain clear knowledge of the sun after closing them. Yet in the first state there is something additional beyond mere knowledge. Likewise, if we possess complete and clear knowledge of something and then actually see it, we immediately perceive a distinction between the two states. This mode of perception, which includes something over and above knowledge, is what we call vision. In this world, vision is experienced only through confronting something located in a direction and a place. | 503 |
| 18 | Among the proofs indicating the possibility of seeing Allāh is that Mūsā (peace be upon him) asked to see Him, saying:
"He said, 'My Lord, show Yourself to me so that I may look at You.'"
That is, "Show me Your Essence so that I may behold You," meaning: "Enable me to see You by manifesting Yourself to me, so that I may behold You."
This is a proof for Ahl al-Sunnah that the Vision is possible. For Mūsā (peace be upon him) believed that Allāh ﷻ, can be seen; otherwise, he would not have asked for it. For to believe that something is possible with respect to Allah when it is in fact impossible is disbelief. Far be it from Mūsā to have held such a belief.
Thus, seeing Allah in this world is possible in itself and not intrinsically impossible. Had it been impossible in itself, Mūsā (peace be upon him) would never have asked for it. However, Allāh has informed us that the believers will see Him in the Hereafter.
It should also be known that vision (ruʾyah) is not the same as comprehension (idrāk), and there is a subtle distinction between the two as Idrāk means reaching and encompassing the sides and limits of the object seen. Since limits and directions are impossible with respect to Allah, it is impossible to comprehend Him in that sense—but not to see Him.
Thus, the relationship of idrāk to ruʾyah is like the relationship of complete encompassment to knowledge. Negating complete encompassment—which implies grasping all sides and limits—does not necessitate negating knowledge of Him. Likewise, negating idrāk does not necessitate negating vision.
And among the proofs of Ahl al-Sunnah that Allāh ﷻ will be seen in hereafter by the believers is what He says:
"[Some] faces, on that Day, will be radiant, looking toward their Lord." (Qur'ān, 75:22–23)
Meaning seeing Allāh ﷻ in the hereafter without any modality, direction, and any fixed distance. It cannot mean looking in the sense of reflection and contemplation, because the hereafter is not an abode of reflection and taking lessons. Nor can it mean looking in the sense of waiting, because whenever the word "naẓar" (looking) is mentioned together with "wajh" (face), it refers to the looking of the two eyes that are in the face.
As for the Sunnah, there are ḥadīths whose collective meaning has reached the level of tawātur (mass transmission), even though their individual narrations are āḥād (solitary reports). Among them is the ḥadīth: "You will see your Lord just as you see the full moon on the night when it is complete." And the ḥadīth: "When the people of Paradise would enter Paradise, Allāh would say: 'Do you wish Me to give you anything more?' They would say: 'Have You not brightened our faces? Have You not admitted us into Paradise and saved us from the Fire?' He (the narrator) said: 'He would lift the veil, and of things given to them nothing would he dearer to them than the sight of their Lord." And many, many more aḥādīth proofing the vision, al-Dāraquṭnī even has a collection of aḥādīth on al-ru'yah.
As for what the scholars of Ahl al-Sunnah have stated regarding this:
al-Imām al-Aʿẓam Abū Ḥanīfā states:
وَالله تَعَالَى يرى فِي الْآخِرَة وَيَرَاهُ الْمُؤْمِنُونَ وهم فِي الْجنَّة بأعين رؤوسهم بِلَا تَشْبِيه وَلَا كَيْفيَّة وَلَا يكون بَينه وَبَين خلقه مَسَافَة.
"Allāh, Most High, is seen in the Hereafter, and the believers see Him in Paradise with the eyes of their head, without tashbīh (anthropomorphism), kayfiyyah (modality), and there being no distance between Him and His creation." (al-Fiqh al-Akbar, p. 5)
al-Imām Abū Jaʿfar al-Ṭaḥāwī states:
والرؤية حق لأهل الجنة، بغير إحاطة ولا كيفية، كما نطق به كتاب ربنا: ﴿وُجُوهٌ يَوْمَئِذٍ نَاضِرَةٌ، إِلَى رَبِّهَا نَاظِرَةٌ﴾
"The Vision is a true for the people of Paradise, without encompassment (iḥāṭah) and without modality (kayfiyyah), just as the Book of our Lord has declared: "[some] faces, on that Day, will be radiant, looking toward their Lord." (al-ʿAqīdah al-Ṭaḥāwiyyah, p. 13)
Imām al-Hudā Abū Manṣūr al-Māturīdī states: | 372 |
| 19 |  The Vision (al-Ru'yah) of Allāh ﷻ in the Hereafter According to Ahl al-Sunnah wa al-Jamāʿah
Ahl al-Sunnah wa al-Jamāʿah hold that it is possible for Allāh to be seen, and that the believers will see him in the hereafter while He is free from being subject to confrontation, direction and place. All other sects disagreed with them. The Muʿtazilah, the Najāriyyah and the Zaydiyyah held that it's impossible as they assumed affirming the vision entails affirming which is impossible with respect to Allāh which here is tashbīh and tajsīm. The Mushabiha and the Karrāmiyyah held that He ﷻ will be seen in a direction and place as according to them He is a body (jism). Exalted is He far above such a notion. | 1 008 |
| 20 |  🌿 The Prophet's ﷺ Special Supplication for Sayyidunā Abū Hurayrah (رضي الله عنه) and His Mother
> اللَّهُمَّ حَبِّبْ عُبَيْدَكَ هَذَا – يَعْنِي أَبَا هُرَيْرَةَ – وَأُمَّهُ إِلَى عِبَادِكَ الْمُؤْمِنِينَ، وَحَبِّبْ إِلَيْهِمُ الْمُؤْمِنِينَ.
“O Allāh, make this servant of Yours—meaning Abū Hurayrah—and his mother beloved to Your believing servants, and make the believers beloved to them.”
— Ṣaḥīḥ Muslim (2491) | 516 |
