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โAbdul Hussain quotes the second hadith on pg. 64 under the heading, โviewing Allah with the physical eye in different formsโ.
ุฃุฎุฑุฌ ุงูุดูุฎุงู ุงูุฅุณูุงุฏ ุฅูู ุฃุจู ูุฑูุฑุฉ ูุงู: ูุงู ุฃูุงุณ: ูุง ุฑุณูู ุงููู ูู ูุฑู ุฑุจูุง ููู ุงูููุงู ุฉุ ููุงู: ูู ุชุถุงุฑูู ูู ุงูุดู ุณ ููุณ ุฏูููุง ุณุญุงุจุ ูุงููุง: ูุง ูุง ุฑุณูู ุงููู ูุงู ูู ุชุถุงุฑูู ูู ุงููู ุฑ ูููุฉ ุงูุจุฏุฑ ููุณ ุฏููู ุณุญุงุจ ูุงููุง:ูุง ูุง ุฑุณูู ุงูููุ ูุงู ูุฅููู ุชุฑููู ููู ุงูููุงู ุฉ ูุฐูู. ูุฌู ุน ุงููู ุงููุงุณ ููููู ู ู ูุงู ูุนุจุฏ ุดูุฆุง ูููุชุจุนู ููุชุจุน ู ู ูุงู ูุนุจุฏ ุงูุดู ุณ ููุชุจุน ู ู ูุงู ูุนุจุฏ ุงููู ุฑ ููุชุจุน ู ู ูุงู ูุนุจุฏ ุงูุทูุงุบูุช ูุชุจูู ูุฐู ุงูุฃู ุฉ ูููุง ู ูุงููููุง ููุฃุชููู ุงููู ูู ุบูุฑ ุงูุตูุฑุฉ ุงูุชู ูุนุฑููู ููููู ุฃูุง ุฑุจูู ููููููู ูุนูุฐ ุจุงููู ู ูู ูุฐุง ู ูุงููุง ุญุชู ูุฃุชููุง ุฑุจูุง ูุฅุฐุง ุฃุชุงูุง ุฑุจูุง ุนุฑููุงู ููุฃุชููู ุงููู ูู ุงูุตูุฑุฉ ุงูุชู ูุนุฑููู ููููู ุฃูุง ุฑุจูู ููููููู ุฃูุช ุฑุจูุง ููุชุจุนููู ููุถุฑุจ ุฌุณุฑ ุฌููู ูุงู ุฑุณูู ุงูููย ูุฃููู ุฃูู ู ู ูุฌูุฒ ูุฏุนุงุก ุงูุฑุณู ููู ุฆุฐ ุงูููู ุณูู ุณูู ูุจู ููุงููุจ ู ุซู ุดูู ุงูุณุนุฏุงู ุฃู ุง ุฑุฃูุชู ุดูู ุงูุณุนุฏุงู ูุงููุง ุจูู ูุง ุฑุณูู ุงููู ูุงู ูุฅููุง ู ุซู ุดูู ุงูุณุนุฏุงู ุบูุฑ ุฃููุง ูุง ูุนูู ูุฏุฑ ุนุธู ูุง ุฅูุง ุงููู ูุชุฎุทู ุงููุงุณ ุจุฃุนู ุงููู ู ููู ุงูู ูุจู ุจุนู ูู ูู ููู ุงูู ุฎุฑุฏู ุซู ููุฌู ุญุชู ุฅุฐุง ูุฑุบ ุงููู ู ู ุงููุถุงุก ุจูู ุนุจุงุฏู ูุฃุฑุงุฏ ุฃู ูุฎุฑุฌ ู ู ุงููุงุฑ ู ู ุฃุฑุงุฏ ุฃู ูุฎุฑุฌ ู ู ู ูุงู ูุดูุฏ ุฃู ูุง ุฅูู ุฅูุง ุงููู ุฃู ุฑ ุงูู ูุงุฆูุฉ ุฃู ูุฎุฑุฌููู ููุนุฑููููู ุจุนูุงู ุฉ ุขุซุงุฑ ุงูุณุฌูุฏ ูุญุฑู ุงููู ุนูู ุงููุงุฑ ุฃู ุชุฃูู ู ู ุงุจู ุขุฏู ุฃุซุฑ ุงูุณุฌูุฏ ููุฎุฑุฌูููู ูุฏ ุงู ุชุญุดูุง ููุตุจ ุนูููู ู ุงุก ููุงู ูู ู ุงุก ุงูุญูุงุฉ ูููุจุชูู ูุจุงุช ุงูุญุจุฉ ูู ุญู ูู ุงูุณูู ููุจูู ุฑุฌู ู ููู ู ูุจู ุจูุฌูู ุนูู ุงูููุงุฑ ููููู ูุง ุฑุจ ูุฏ ูุดุจูู ุฑูุญูุง ูุฃุญุฑููู ุฐูุงุคูุง ูุงุตุฑู ูุฌูู ุนู ุงููุงุฑ ููุง ูุฒุงู ูุฏุนู ุงููู ููููู ูุนูู ุฅู ุฃุนุทูุชู ุฃู ุชุณุฃููู ุบูุฑู ููููู ูุง ูุนุฒุชู ูุง ุฃุณุฃูู ุบูุฑู ููุตุฑู ูุฌูู ุนู ุงููุงุฑ ุซู ูููู ุจุนุฏ ุฐูู ูุง ุฑุจ ูุฑุจูู ุฅูู ุจุงุจ ุงูุฌูุฉ ููููู ุฃููุณ ูุฏ ุฒุนู ุช ุฃู ูุง ุชุณุฃููู ุบูุฑู ูููู ุงุจู ุขุฏู ู ุง ุฃุบุฏุฑู ููุง ูุฒุงู ูุฏุนู ููููู ูุนูู ุฅู ุฃุนุทูุชู ุฐูู ุชุณุฃููู ุบูุฑู ููููู ูุง ูุนุฒุชู ูุง ุฃุณุฃูู ุบูุฑู ููุนุทู ุงููู ู ู ุนููุฏ ูู ูุงุซูู ุฃู ูุง ูุณุฃูู ุบูุฑู ูููุฑุจู ุฅูู ุจุงุจ ุงูุฌูุฉ ูุฅุฐุง ุฑุฃู ู ุง ูููุง ุณูุช ู ุง ุดุงุก ุงููู ุฃู ูุณูุช ุซู ูููู ุฑุจ ุฃุฏุฎููู ุงูุฌูุฉ ุซู ูููู ุฃูููุณ ูุฏ ุฒุนู ุช ุฃู ูุง ุชุณุฃููู ุบูุฑู ูููู ูุง ุงุจู ุขุฏู ู ุง ุฃุบุฏุฑู ููููู ูุง ุฑุจ ูุง ุชุฌุนููู ุฃุดูู ุฎููู ููุง ูุฒุงู ูุฏุนู ุญุชู ูุถุญู (ุงููู)!ุ ูุฅุฐุง ุถุญู ู ูู ุฃุฐู ูู ุจุงูุฏุฎูู ูููุง ูุฅุฐุง ุฏุฎู ูููุง ููู ูู ุชู ู ู ู ูุฐุง ููุชู ูู ุซู ููุงู ูู ุชู ู ู ู ูุฐุง ููุชู ูู ุญุชู ุชููุทุน ุจู ุงูุฃู ุงูู ููููู ูู ูุฐุง ูู ูู ุซูู ู ุนู
Abu Hurairah narrates:
Some people said, โO Messenger of Allah, will we see our Rabb on the Day of Qiyamah?โ
He replied, โDo you scramble upon one another to see the Sun when there are no clouds around it?โ
They responded, โNo, O Messenger of Allah.โ
He then asked, โDo you scramble upon one-another to see the moon on the fourteenth night when there are no clouds around it?โ
They replied, โNo, O Messenger of Allah.โ
Thereafter he explained, โYou will see Him in a similar manner on the Day of Qiyamah (without scrambling upon one another). Allah will gather the people and then He will say, โEach person should follow that which he had worshipped.โ Thereupon some will follow the Sun, some will follow the moon and some will follow the devils. Only this Ummah will remain; however, the hypocrites will still be amongst them. Allah will then appear before them in a form that is unknown to them and proclaim, โI am your Rabb.โ Upon seeing this they will say, โWe seek the protection of Allah from you! We will remain here until our Rabb appears before us and we will definitely recognise Him.โ Then Allah will appear before them in the manner that is known to them due to which they will say in acknowledgement. โYou are our Rabb,โ and then they will follow Him. The bridge across Jahannam will then be placed.โ
The Messenger salla Llahu โalayhi wa sallam said. โI will be the first to cross it. The supplication of the Messnegers on that day will be, โO Allah protect (us), protect (us)!โ It has hooks that are like the thorns of Saโdan. Have you not seen the thorns of Saโdan?โ
They replied, โWe have definitely seen it.โ
He then continued by saying, โIt is similar to the thorn of Saโdan, except that none knows its size besides Allah. It will seize people on account of their actions. Some will be destroyed by their actions and some will have a few (good) actions. Later on, they will be saved. When Allah will complete His judgement between the people and He wishes to remove certain people who affirmed that there is no deity besides Allah from Hell, he will command the angels to remove them. They will recognise these individuals by means of the effects of prostration. Thereupon they will remove them whereas they will be as if they have been turned into ash. Thereafter, certain water, which is called โthe water of lifeโ will be poured over them. This will cause them to grow just as a seed grows after torrential rain. There will only be one person left. He will be facing Jahannam and he will supplicate to Allah saying, โO my Rabb, indeed its stench has poisoned me and its blaze has burnt me. Thus, I beg you to turn my face away from the fire.โ He will persist upon this supplication until Allah eventually will ask him, โIf I grant this to you will you ask me for anything else?โ He will reply, โBy Your grandeur, I will not ask for anything else.โ Allah will then turn his face away from the fire. At that juncture he will ask, โO my Rabb, take me close to the door of Jannat!โ Allah will question him, โDid you not say that you will not ask for anything else? Woe unto you, O son of Adam, you are quite treacherous!โ He will continue supplicating in this manner until Allah will ask him, โPerhaps if I grant that to you, you will ask for something else?โ He will reply, โBy Your grandeur, I will not ask for anything else!โ and he will continue promising Allah and taking oaths that he will not ask for anything else. Thereupon Allah will take him close to the door of Jannat. When he sees what is in Jannat, he will remain silent for a short period of time. Thereafter, he will plead, โO my Rabb, grant me entry into Jannat!โ Allah will reply, โDid you not say that you will not ask for anything else? Woe unto you, O son of Adam, you are quite treacherous!โ He will then say, โO my Rabb, do not make me the most unfortunate of your creation!โ He will continue supplicating until Allah will laugh. Thereafter, Allah will allow him to enter into it. It will be said to him, โDesire such and such,โ so he will desire. Then it will be said to him again, โDesire such and such.โ He will continue desiring until he cannot desire anymore. Thereafter Allah will say to him, โAll of this and ten times this amount is yours.โโ[1]
โAbdul Hussain then hunts for some discrepancy in this hadith. He says:
ููุฐุง ุญุฏูุซ ู ุฌููู ุงููุช ุฅููู ุฃุฑุจุงุจ ุงูุนููู ููู ูุฌูุฒ ุนูุฏูู ุฃู ุชููู ููู ุตูุฑุฉ ู ุฎุชููุฉ ูููุฑูู ุจุนุถูุง ููุนุฑููู ุงูุจุนุถ ุงูุขุฎุฑ ุ ููู ูุฑูู ุงู ููู ุณุงูุง ุชููู ุขูุฉ ูู ูุนูุงู ุฉ ุนููู ุ ูุจุฃู ุดูุก ูุงูุช ุณุงูู ุนูุงู ุฉ ุฏูู ุบูุฑูุง ู ู ุงูุฃุนุถุงุก ุ ููู ุชุฌูุฒ ุนููู ุงูุญุฑูุฉ ูุงูุงูุชูุงู ููุฃุชููู ุฃููุง ูุซุงููุง ููู ูุฌูุฒ ุนููู ุงูุถุญูุ ูุฃู ูุฒู ููุฐุง ุงูููุงู
This hadith is outrageous. I wish to bring it to the attention of the intelligent ones. Is it acceptable according to them that Allah has different forms, some of which are recognised and others which are not recognised? Do they believe that Allah has a shin which is His sign and an indication towards Him? On what basis was the shin singled out as His sign, instead of the other limbs? Is movement and shifting around believable with regards to Him due to which He will come to them the first and second time? Is it believable that he laughs? Does this speech make any sense?
Our comment: The actual motive of the author in this case is to refute the belief of the Ahlus Sunnah regarding viewing the countenance of Allah on the Day of Qiyamah. His purpose is not as he misleadingly states in the introduction of his book, โcleansing the sihah, and masanid of all those narrations of Abu Hurairah which are illogical.โ Proof of this is that he authored a book titled, A Word Regarding the Viewing. His goal is to discredit the Ahlus Sunnah as he knows that the hadith on Muslims viewing Allah in the hereafter has been narrated from the Messenger salla Llahu โalayhi wa sallam by more than twenty Sahabah. He conveniently picked out Abu Hurairah as the target to achieve his goal. I have already explained this in the introduction.
Nevertheless, we will reply briefly to the objections of the author. He says:
ููู ูุฌูุฒ ุนูุฏูู ุฃู ุชููู ููู ุตูุฑุฉ ู ุฎุชููุฉ ูููุฑูู ุจุนุถูุง ููุนุฑููู ุงูุจุนุถ ุงูุขุฎุฑ ุ
Is it acceptable according to them that Allah has different forms, some of which are recognised and others which are not recognised?
Ibn al Jawzi states:
ุงุนูู ุฃูู ูุฌุจ ุนูู ูู ู ุณูู ุฃู ูุนุชูุฏ ุฃู ุงููู ุณุจุญุงูู ูุชุนุงูู ูุง ุชุฌูุฒ ุนููู ุงูุตูุฑุฉ ุงูุชู ูู ููุฆุฉ ูุชุฃููู
Know that it is compulsory upon every Muslim to believe that is impossible for Allah, the most lofty and pure to be of a particular shape, i.e. something which has a form and is assembled.
Ibn Hajar quotes Ibn al Battal,
ุชู ุณู ุจู – ุฃู ุจูุฐุง ุงูุญุฏูุซ – ุงูู ุฌุณู ุฉ ูุฃุซุจุชูุง ููู ุตูุฑุฉ ุ ููุง ุญุฌุฉ ููู ููู ูุงุญุชู ุงู ุฃู ูููู ุจู ุนูู ุงูุนูุงู ุฉ ูุถุนูุง ุงูููย ููู ุฏูููุง ุนูู ู ุนุฑูุชู ูู ุง ูุณู ู ุงูุฏููู ูุงูุนูุงู ุฉ ุตูุฑุฉ ููู ุง ุชููู ุตูุฑุฉ ุญุฏูุซู ูุฐุง ูุตูุฑุฉ ุงูุฃู ุฑ ูุฐุง ูุงูุญุฏูุซ ูุงูุฃู ุฑ ูุง ุตูุฑุฉ ููู ุง ุญูููุฉ ุ ูุฃุฌุงุฒ ุบูุฑู ุฃู ุงูู ุฑุงุฏ ุจุงูุตูุฑุฉ ุงูุตูุฉ …
ูููู ุงุจู ุงูุชูู : ุฃู ู ุนูุงู ุตูุฑุฉ ุงูุงุนุชูุงุฏ ุ ูุฃุฌุงุฒ ุงูุฎุทุงุจู ุฃู ูููู ุงูููุงู ุฎุฑุฌ ุนูู ูุฌู ุงูู ุดุงููุฉ ูู ุง ุชูุฏู ู ู ุฐูุฑ ุงูุดู ุณ ูุงููู ุฑ ูุงูุทูุงุบูุช ..
The anthropomorphistโs have held onto this hadith and have been convinced that Allah has a form. This hadith does not prove their claim due to the possibility that the word โformโ here refers to a sign which Allah will place before them as a means of recognising Him. This possibility is based upon the fact that the word โformโ is used with reference to a sign.[2] Similarly it is also said, โThe form of your speech,โ and, โThe form of the matter,โ whereas speech and matters have no physical forms. Other scholars have stated the word โformโ refers to an attribute.
Ibn al Tin has stated, โThis means a theoretical form.โ Al Khattabi is of the opinion that the word was used simply in contrast to the others, viz. the Sun, the Moon, and the devils.[3]
Ibn al Jawzi further states:
ู ูุงู ุบูุฑู ู ู ุงูุนูู ุงุก : ูุฃุชููู ุจุฃููุงู ุงูููุงู ุฉ ุ ูุตูุฑุฉ ุงูู ูุงุฆูุฉ ุ ู ู ุง ูู ูุนูุฏูุง ู ุซูู ูู ุงูุฏููุง ุ ููุณุชุนูุฐูู ู ู ุชูู ุงูุญุงู ุ ููููููู : ุฅุฐุง ุฌุงุก ุฑุจูุง ุนุฑููุงูุ
ุฃู ุฃุชู ุจู ุง ูุนุฑูููู ู ู ูุทูู ุ ููู ุงูุตูุฑุฉ ุงูุชู ูุนุฑููู ูููุดู ุนู ุณุงู : ุฃู ุนู ุดุฏุฉ ูุฃูู ูุฑูุน ุชูู ุงูุงุดุฏุงุฆุฏ ุงูู ูููุฉ ุ ููุณุฌุฏูู ุดูุฑุง ุ ููุงู ุจุนุถูู : ุตูุฑุฉ ูู ุชุญู ุฅูู ุงููู ุจูุง ุ ูู ุง ูุจุนุซ ุงูุฏุฌุงู ููููููู : ูุนูุฐ ุจุงููู ู ูู
Other scholars have stated, โHe will show them the terror of the Day of Qiyamah and the forms of the angels which they did not see previously in the world. Thereupon they will seek protection from those conditions and say, โWhen our Rabb comes to us, we will recognise Him.โ This means that He will show that which they are aware of regarding Him, such as His compassion. This is the form that they will recognise. He will then expose the shin, i.e. he will remove the difficulties and horrific scenes. As a result, they will fall into prostration as a token of appreciation.โ
Some scholars have said, the first will be a form by means of which their iman will be tested, just as dajjal will be raised and he will say, โWe seek the protection of Allah from you.โ[4]
โAbdul Hussain says:
ููู ูุฑูู ุงู ููู ุณุงูุง ุชููู ุขูุฉ ูู ูุนูุงู ุฉ ุนููู ุ ูุจุฃู ุดูุก ูุงูุช ุณุงูู ุนูุงู ุฉ ุฏูู ุบูุฑูุง ู ู ุงูุฃุนุถุงุก ุ ููู ุชุฌูุฒ ุนููู ุงูุญุฑูุฉ ูุงูุงูุชูุงู ููุฃุชููู ุฃููุง ูุซุงููุง ููู ูุฌูุฒ ุนููู ุงูุถุญูุ ูุฃู ูุฒู ููุฐุง ุงูููุงู
Do they believe that Allah has a shin which is His sign and an indication towards Him? On what basis was the shin singled out as His sign, instead of the other limbs? Is movement and shifting around believable with regards to Him due to which He will come to them the first and second time? Is it believable that He laughs? Does this speech make any sense?
Our comment: These comments of his indicate an alarming degree of unparalleled ignorance. I do not know of anyone who held this view before him. Did this so-called Ayatollah not read the Qurโan?
Did he not accidently come across these verses:
ูููู ููููุธูุฑููููู ุฅูุงูู ุฃูู ููููุฃูุชููููููู ู ุงููููฐูู ูููู ุธููููู ู ูููู ุงููุบูู ูุงู ู ููุงููู ููููฐุฆูููุฉู ููููุถููู ุงููุฃูู ูุฑู
Are they waiting for Allah and the angels to come to them beneath the shadow of clouds and for matters to be decided?[5]
ูููู ููููุธูุฑููููู ุฅูุงูู ุฃูู ููููุฃูุชููููููู ู ุงููู ููููฐุฆูููุฉู ุฃููู ููุฃูุชููู ุฑูุจููููย ุฃููู ููุฃูุชููู ุจูุนูุถู ุฃูฐูููฐุชู ุฑูุจูููู
They wait for the angels to come to them or for your Rabb to come or for some of your Rabbโs signs to appear.[6]
ูููุงูู ุฅูุฐูุง ุฏููููุชู ุงูุฃูุฑูุถู ุฏููููุง ุฏููููุง ููุฌูุขุกู ุฑูุจููููย ููุงููู ููููู ุตููููุง ุตููููุง
No! When the earth has been levelled, pounded and crushed. And your Lord has come and the angels, rank upon rank.[7]
He further objects to the belief of viewing Allah by saying:
ููุฐุง ู ุญุงู ูุง ูุนููุ ููุง ูู ูู ุฃู ูุชุตูุฑ ู ุชุตูุฑ ุฅูุง ุฅุฐุง ุงุฎุชุต ุงููู ุงูู ุคู ููู ูู ุงูุฏุงุฑ ุงูุขุฎุฑุฉ ุจุจุตุฑ ูุง ุชููู ููู ุฎูุงุต ุงูุฃุจุตุงุฑ ุงูู ุนููุฏุฉ ูู ุงูุญูุงุฉ ุงูุฏููุง ..
This is totally impossible and unbelievable. One cannot imagine that this will happen unless Allah grants the believers such eyesight in the hereafter which does not have the same characteristics as the eyesight of this worldly life.
Our comment: Firstly, those who oppose you, i.e. those who believe that viewing will be possible, are the Sahabah, Tabiโin, and the rightly guided Imams of fiqh and hadith. Their virtue stands out above the rest of the world. Undoubtedly, their intelligence was of par-excellence. That is besides the fact that they far outnumber you. Al Nawawi states:
ุงุนูู ุฃู ู ุฐูุจ ุฃูู ุงูุณูุฉ ุจุฃุฌู ุนูู ุฃู ุฑุคูุฉ ุงููู ุชุนุงูู ู ู ููุฉ ุบูุฑ ู ุณุชุญููุฉ ุนููุง ูุฃุฌู ุนูุง ุฃูุถุงู ุนูู ูููุนูุง ูู ุงูุขุฎุฑุฉ ูุฃู ุงูู ุคู ููู ูุฑูู ุงููู ุชุนุงูู ุฏูู ุงููุงูุฑูู ูุฒุนู ุช ุทุงุฆูุฉ ู ู ุฃูู ุงูุจุฏุน ุงูู ุนุชุฒูุฉ ูุงูุฎูุงุฑุฌ ูุจุนุถ ุงูู ุฑุฌุฆุฉ ุฃู ุงููู ุชุนุงูู ูุง ูุฑุงู ุฃุญุฏ ู ู ุฎููู ูุฃู ุฑุคูุชู ู ุณุชุญููุฉ ุนููุง ุ ููุฐุง ุงูุฐู ูุงููู ุฎุทุฃ ุตุฑูุญ ูุฌูู ูุจูุญ ููุฏ ุชุธุงูุฑุช ุฃุฏูุฉ ุงููุชุงุจ ูุงูุณูุฉ ูุงุฌู ุงุน ุงูุตุญุงุจุฉ ูู ู ุจุนุฏูู ู ู ุณูู ุงูุฃู ุฉ ุนูู ุงุซุจุงุช ุฑุคูุฉ ุงููู ุชุนุงูู ูู ุงูุขุฎุฑุฉ ููู ุคู ููู ูุฑูุงูุง ูุญู ุนุดุฑูู ุตุญุงุจูุงู ุนู ุฑุณูู ุงููู ูุขูุงุช ุงููุฑุขู ูููุง ู ุดููุฑุฉ ูุงุนุชุฑุงุถุงุช ุงูู ุจุชุฏุนุฉ ุนูููุง ููุง ุฃุฌูุจุฉ ู ุดููุฑุฉ ูู ูุชุจ ุงูู ุชููู ูู ู ู ุฃูู ุงูุณูุฉ ููุฐูู ุจุงูู ุดุจููู ููู ู ุณุชูุงุฉ ูู ูุชุจ ุงูููุงู
The view of the entire Ahlus Sunnah is that it is possible to view Allah, it is not against human rationale. They have also unanimously agreed that it will take place in the hereafter. This opportunity will be reserved for the Muโminin, the non-believers will be deprived of this. Some deviant groups, such as the Muโtazilah, Khawarij, and some Murjiโah believe that Allah cannot be seen by any of His creation, and that viewing Him defies logic. This view of theirs is clearly erroneous and based upon ignorance. There is overwhelming evidence from the Qurโan, Sunnah, and consensus of the Sahabah as well as those after them from the pious predecessors to prove that it will take place in the hereafter and that it is reserved for the Muโminin. Approximately twenty Sahabah have narrated it from the Messenger salla Llahu โalayhi wa sallam. The verses of the Qurโan regarding the subject are also quite well-known. As for the objections of the deviates, there are famous replies to them which may be found in the books of doctrine of the Ahlus Sunnah. Similarly, their other misunderstandings have been clarified in those books.[8]
Ibn Hajar says in Fath al Bari whilst quoting Ibn Battal:
ุฐูุจ ุฃูู ุงูุณูุฉ ูุฌู ููุฑ ุงูุฃู ุฉ ุฅูู ุฌูุงุฒ ุฑุคูุฉ ุงููู ูู ุงูุขุฎุฑุฉ ูู ูุน ุงูุฎูุงุฑุฌ ูุงูู ุนุชุฒูุฉ ูุจุนุถ ุงูู ุฑุฌุฆุฉ ูุชู ุณููุง ุจุฃู ุงูุฑุคูุฉ ุชูุฌุจ ููู ุงูู ุฑุฆู ู ุญุฏุซุง ูุญุงูุง ูู ู ูุงู ุ ูุฃูููุง ูููู :{ ููุงุธูุฑูุฉ } ุจู ูุชุธุฑุฉ ููู ุฎุทุฃ ูุฃูู ูุง ูุชุนุฏู ุจุฅูู
The Ahlus Sunnah along with majority of the Ummah believe that it will be possible to view Allah in the hereafter. However, the Khawarij, Muโtazilah, and some Murjiโah consider it impossible. The basis of their belief is that they claim that in order to see something, that item or object has to be a created entity and it has to occupy a specific area. They have interpreted the word โviewingโ (in the verse which states that the radiant faces will be viewing their Rabb) to mean anticipation. This cannot be the case as (the word towards appears before it and) it is not used with the word towards.
Thereafter he mentions the same as was mentioned above. Then he adds:
ูู ุง ุชู ุณููุง ุจู ูุงุณุฏ ูููุงู ุงูุฃุฏูุฉ ุนูู ุฃู ุงููู ุชุนุงูู ู ูุฌูุฏ ุ ูุงูุฑุคูุฉ ูู ุชุนูููุง ุจุงูู ุฑุฆู ุจู ูุฒูุฉ ุงูุนูู ูู ุชุนููู ุจุงูู ุนููู ูุฅุฐุง ูุงู ุชุนูู ุงูุนูู ุจุงูู ุนููู ูุง ููุฌุจ ุญุฏูุซู ููุฐูู ุงูู ุฑุฆู .
ูุงู ูุชุนูููุง ุจูููู:{ ูุงู ุชูุฏูุฑููููู ุงููุฃูุจูุตูฐูุฑู } [ ุงูุฃูุนุงู /103] .
ููููู ูู ูุณู:{ ูููู ุชูุฑูฐููููู} [ ุงูุฃุนุฑุงู /143 ] .
ูุงูุฌูุงุจ ุนู ุงูุฃูู : ุฃูู ูุง ุชุฏุฑูู ุงูุฃุจุตุงุฑ ูู ุงูุฏููุง ุฌู ุนุง ุจูู ุฏูููู ุงูุขูุชูู ุ ูุจุฃู ููู ุงูุงุฏุฑุงู ูุง ูุณุชูุฒู ููู ุงูุฑุคูุฉ ูุฅู ูุงู ุฑุคูุฉ ุงูุดูุก ู ู ุบูุฑ ุฅุญุงุทุฉ ุจุญูููุชู
Their evidence does not hold water. This is because there is abundant proof of the existence of Allah. Added to that, the relation between viewing an object and the viewed is the same as the relationship between knowledge and the known. Since knowing something does not demand that it is created or it is something new, the same should be understood with regards to viewing something.
They use the following statement of Allah as evidence, โVisions cannot grasp Him,โ[9] as well as, โYou cannot see me.โ[10]
The answer to the first evidence is that visions cannot grasp Him in this world. This reconciles the meanings of the two verses. Secondly, negation of grasping does not necessitate negation of viewing, as it is possible to view something without grasping its reality.[11]
This is besides the fact that there will never be a conflict between a sound mind and the Qurโan and the established and authentic Sunnah. If ever there seems to be a conflict between them then it is either due to the narration being unauthentic or the mind not being completely sound. If the mind is left to decide on its own, it will not be able to simply reject that viewing will take place until an undebatable proof turns one away from it.
This author has stooped to the lowest ebb and has deviated far off the path. This hadith will be a proof against him on the Day of Qiyamah, where he will only hope that he believed in it and called people towards it. The first hadith clarifies the meaning of โgraspingโ. This meaning is also confirmed by the infallible Imam who told one of the narrators:
ุฃูุช ูุฏ ุชุฏุฑู ุจููู ู ุงูุณูุฏ ูุงูููุฏ ูุงูุจูุฏุงู ุงูุชู ูู ุชุฏุฎููุง ููุง ุชุฏุฑููุง ุจุจุตุฑู
At times, you are able to perceive, by means of your imagination, Sindh, Hind and other places that you have never physically visited, and you cannot do the same with your eyes.
Al Kulayni narrates from Dawood ibn al Qasim Abi Hashim al Jafari who says:
ููุช ูุฃุจู ุฌุนูุฑ(ุน): ูุง ุชุฏุฑูู ุงูุฃุจุตุงุฑ ููู ูุฏุฑู ุงูุฃุจุตุงุฑ ุ ููุงู:ูุง ุฃุจุง ูุงุดู ุฃููุงู ุงููููุจ ุฃุฏูู ู ู ุฃุจุตุงุฑ ุงูุนููู ุ ุฃูุช ูุฏ ุชุฏุฑู ุจููู ู ุงูุณูุฏ ูุงูููุฏ ูุงูุจูุฏุงู ุงูุชู ูู ุชุฏุฎููุง ููุง ุชุฏุฑููุง ุจุจุตุฑู ูุฃููุงู ุงููููุจ ูุง ุชุฏุฑูู ูููู ุฃุจุตุงุฑ ุงูุนููู
I asked Abu Jafar, โVisions cannot grasp Him but he can grasp all visionsโ?
He replied, โO Abu Hashim, the thoughts of the heart have more strength than the vision of the eyes. At times, you are able to perceive, by means of your imagination, Sindh, Hind, and other places that you have never physically visited. You cannot do the same with your eyes. Therefore, if the thoughts cannot encompass Him, then how can the eyes do so?โ[12]
Al Kulayni and al Saduq each narrate with their own chain from Yaqub ibn Ishaq who says:
ูุชุจุช ุฅูู ุฃุจู ู ุญู ุฏ ุฃุณุฃูู ููู ูุนุจุฏ ุงูุนุจุฏ ุฑุจููู ููู ูุง ูุฑุงู ุ ูููุน (ุน) ูุง ุฃุจุง ููุณู ุฌูู ุณูุฏู ูู ููุงู ูุงูู ูุนู ุนููู ูุนูู ุขุจุงุฆู ุฃู ูุฑู ุ ูุงู: ู ุณุฃูุชู ูู ุฑุฃู ุฑุณูู ุงููู ุฑุจูููุ ูููุน (ุน) ุฅู ุงููู ุชุจุงุฑู ูุชุนุงูู ุฃุฑู ุฑุณููู ุจููุจู ู ู ููุฑ ุนุธู ุชู ู ุง ุฃุญุจู
I wrote to Abu Muhammad asking him, โHow does a slave worship his Rabb when he cannot see Him?โ
He then deliberated and thereafter said, โO Abu Yusuf, my Master and Owner and the One who has bestowed His favours upon me and my fore-fathers is too exalted to be seen.โ
I also asked him, โDid The Messenger salla Llahu โalayhi wa sallam see his Rabb?โ
He deliberated and thereafter said, โIndeed Allah the Most Blessed and Lofty showed the heart of His Rasul salla Llahu โalayhi wa sallam the amount that He desired from His nur.โ[13]
Al Kulayni and al Saduq report from โAbdullah ibn Sinan who reports from his father:
ุญุถุฑุช ุฃุจุง ุฌุนูุฑ(ุน) ูุฏุฎู ุนููู ุฑุฌู ู ู ุงูุฎูุงุฑุฌ ููุงู ูู : ูุง ุฃุจุง ุฌุนูุฑ ุฃู ุดูุฆ ุชุนุจุฏ ุ ูุงู: ุงููู ุชุนุงูู ุ ูุงู : ุฑุฃูุชู ุ ูุงู: ุจุงู ูู ุชุฑู ุงูุนููู ุจู ุดุงูุฏุฉ ุงูุฃุจุตุงุฑ ูููู ุฑุฃุชู ุงููููุจ ุจุญูุงุฆู ุงูุฅูู ุงูุ ูุง ูุนุฑู ุจุงูููุงุณ ููุง ูุฏุฑู ุจุงูุญูุงุณ ููุง ูุดุจู ุจุงููุงุณ ุ ู ูุตูู ุจุงูุขุจุงุช ุ ู ุนุฑูู ุจุงูุนูุงู ุงุช ูุง ูุฌูุฒ ูู ุญูู ู ุฐูู ุงููู ุ ูุง ุฅูู ุฅูุง ููุ ูุงู: ูุฎุฑุฌ ุงูุฑุฌู ููู ูููู : ุงููู ุฃุนูู ุญูุซ ูุฌุนู ุฑุณุงูุชู
I was present in the gathering of Abu Jafar when a man from the Khawarij entered. He said to him, โO Abu Jafar what do you worship?โ
He replied, โAllah, the Most Exalted.โ
The man asked, โDid you see him?โ
He replied, โNo, the eyes do not have the ability to view Him, but the heart has seen Him through the realities of iman. He cannot be understood by analogy, grasped by the senses and He cannot be likened to humans. He is described by signs and known through proofs. That is not possible according to His law. Allah, there is no deity besides Him.โ
The man left saying, โAllah knows best where He places His revelation.โ[14]
Al Kulayni and al Saduq report from Abu al Hassan al Mawsili who narrates from Abu โAbdullah:
ุนู ุฃุจู ุนุจุฏุงููู ูุงู: ุฌุงุก ุญุจุฑ ุฅูู ุฃู ูุฑุงูู ุคู ููู (ุน) ููุงู: ูุง ุฃู ูุฑุงูู ุคู ููู ูู ุฑุฃูุช ุฑุจู ุญูู ุนุจุฏุชู ุ ููุงู: ูููู ู ุง ููุช ุฃุนุจุฏ ุฑุจุงู ูู ุฃุฑู ุ ูุงู: ูููู ุฑุฃูุชู ุ ูุงู: ูููู ูุง ุชุฏุฑูู ุงูุนููู ูู ู ุดุงูุฏุฉ ุงูุฃุจุตุงุฑ ูููู ุฑุฃุชู ุงููููุจ ุจุญูุงูู ุงูุฅูู ุงู
A monk came to Amir al Muโminin and said, โO Amir al Muโminin, do you see your Rabb when you worship Him?โ
He replied, โWoe unto you, why would I worship a Rabb who I cannot see?โ
He asked, โHow do you see Him?โ
He replied, โWoe unto you, the eyes do not have the ability to view Him, but the heart has seen Him through the realities of iman.โ[15]
Al Saduq reports in al Tawhid from Abu Hashim al Jafar:
ุนู ุฃุจู ูุงุดู ุงูุฌุนูุฑุ ุนู ุฃุจู ุงูุญุณู ุงูุฑุถุง(ุน) ูุงู: ุณุงูุชู ุนู ุงููู ูู ููุตู ุ ููุงู: ุฃู ุง ุชูุฑุก ุงููุฑุขู ุ ! ููุช: ุจูู ุ ูุงู: ุฃู ุง ุชูุฑุก ูููู: { ย ูุงู ุชูุฏูุฑููููู ุงููุฃูุจูุตูฐูุฑู ูููููู ููุฏูุฑููู ุงููุฃูุจูุตูฐูุฑู ย } ููุช: ุจูู ุ ูุงู: ูุชุนุฑููู ุงูุฃุจุตุงุฑุ ููุช: ุจูู ุ ูุงู: ูู ุง ูู ุ ููุช: ุฃุจุตุงุฑ ุงูุนููู ููุงู: ุฅู ุฃููุงู ุงููููุจ ุฃูุซุฑ ู ู ุฃุจุตุงุฑ ุงูุนููู ููู ูุง ุชุฏุฑูู ุงูุฃููุงู ููู ูุฏุฑู ุงูุฃููุงู .
I asked Abu al Hassan al Rida if Allah can be described.
He replied, โDo you not read Qurโan?โ
I replied, โYes.โ
He asked, โDo you not read the speech of Allah, โVisions cannot grasp Him but He grasps them?โโ
I replied, โYes.โ
He asked, โDo you know about vision?โ
I replied, โYes.โ
He asked, โWhat is it?โ
I replied, โThe vision of the eyes.โ
He replied, โThe vision of the heart is stronger than the vision of the eyes as they do not have an imagination whereas it has one.โ[16]
Thus, your statement refutes the view of your Imams and it seems as if you do not understand their ahadith.
Here is a brief presentation on some of the ahadith:
The erudite scholar and researcher Muhammad al Tusirkani reports this hadith in his book, Laโali al Akhbar, under the chapter, โThe people of Jannat will hear his voice,โ:
ูู ุฃู ุฃูู ุงูุฌูุฉ ูุณู ุนูู ุตูุชู ุชุนุงูู ููุฎุงุทุจูู ูููุธุฑูู ุฅููู ููู ุง ุฃูุฐ ุงูุฃุดูุงุก ุนูุฏูู ูุงู (ุน) ูู ุญุฏูุซ ูุฐูุฑ ููู ุฅุดุชุบุงู ุงูู ุคู ููู ุจูุนู ุงูุฌูุฉ : ูุจููู ุง ูู ูุฐูู ุฅุฐ ูุณู ุนูู ุตูุชุงูู ู ุชุญุช ุงูุนุฑุด : ูุง ุฃูู ุงูุฌูุฉ ููู ุชุฑูู ู ูููุจูู ุ ููููููู : ุฎูุฑ ุงูู ูููุจ ู ูููุจูุง ูุฎูุฑ ุงูุซูุงุจ ุซูุงุจูุง ุ ูุฏ ุณู ุนูุง ุงูุตูุช ูุงุดุชูููุง ุงููุธุฑ ููู ุฃุนุธู ุซูุงุจูุง ููุฏ ูุนุฏุชู ููุง ุชุฎูู ุงูู ูุนุงุฏย ููุฃู ุฑ ุงููู ุงูุญุฌุงุจ ููููู ุณุจุนูู ุฃูู ุญุงุฌุจ ููุฑูุจูู ุนูู ุงูููู ูุงูุจุฑุงุฒูู ูุนูููู ุงูุญูู ูุงูุญูู ููุณุจุฑูู ูู ุธู ุงูุนุฑุด ุญุชู ููุชููุง ุฅูู ุฏุงุฑ ุงูุณูุงู ููู ุฏุงุฑ ุงููู ุฏุงุฑ ุงูุจูุงุก ูุงูููุฑ ูุงูุณุฑูุฑ ูุงููุฑุงู ุฉ ููุณู ุนูู ุงูุตูุช ููููููู : ูุง ุณูุฏูุง ุณู ุนูุง ูุฐุงุฐุฉ ู ูุทูู ูุฃุฑูุง ูุฌูู ููุชุฌูู ููู ุณุจุญุงูู ูุชุนุงูู ุ ุญุชู ููุธุฑูู ุฅูู ูุฌููย ุชุจุงุฑู ูุชุนุงูู ุงูู ูููู ู ู ูู ุนูู ูุงุธุฑ ููุง ูุชู ุงูููู ุญุชู ูุฎุฑูุง ุนูู ูุฌูููู ุณุฌุฏุง ููููููู: ุณุจุญุงูู ู ุง ุนุจุฏูุงู ุญู ุนุจุงุฏุชู ูุง ุนุธูู ูุงู ููููู : ูุง ุนุจุงุฏู ุฅุฑูุนูุง ุฑุคุณูู ููุณ ูุฐุง ุจุฏุงุฑ ุนู ู …. ูุฅุฐุง ุฑูุนูุง ุฑูุนููุง ููุฏ ุฃุดุฑูุช ูุฌูููู ู ู ููุฑ ูุฌูู ุณุจุนูู ุถุนูุง ุซู ูููู : ูุง ู ูุงุฆูุชู ุฃุทุนู ููู ูุงุณูููู ..ูุง ู ูุงุฆูุชู ุทูุจููู ููุฃุชููู ุฑูุญ ู ู ุชุญุช ุงูุนุฑุด ูู ุณู ุฃุดุฏ ุจูุงุถุง ู ู ุงูุซูุฌย ููุนุจุฑ ูุฌูููู ูุฌุจุงููู ูุฌููุจูู ุชุณู ู ุงูู ุซูุฑุฉ ููุณุชู ูููู ู ู ุงููุธุฑ ุฅูู ูุฌูู ููููููู ูุง ุณูุฏูุง ุญุณุจูุง ูุฐุงุฐุฉ ู ูุทูู ูุงููุธุฑ ุฅูู ูุฌูู ูุง ูุฑูุฏ ุจู ุจุฏูุง ููุง ูุจุชุบู ุจู ุญููุง ููููู ุงูุฑุจ ุฅูู ุฃุนูู ุฃููู ุฅูู ุฃุฒูุงุฌูู ู ุดุชุงููู ูุงู ุฃุฒูุงุฌูู ุฅูููู ู ุดุชุงูุงุช ุงุฑุฌุนูุง ุฅูู ุฃุฒูุงุฌูู ูุงู : ููููููู : ูุง ุณูุฏูุง ุงุฌุนู ููุง ุดุฑุทุงู ูุงู ูุฅู ููู ูู ุฌู ุนุฉ ุฒูุฑุฉ ู ุง ุจูู ุงูุฌู ุนุฉ ุณุจุนุฉ ุขูุงู ุณูุฉ ู ู ุง ุชุนุฏููู ูุงู ูููุตุฑููู ููุนุทู ูู ุฑุฌู ู ููู ุฑู ุงูุฉ ุฎุถุฑ ูู ูู ุฑู ุงูุฉ ุณุจุนูู ุญูุฉ …. ุญุชู ูุจุดุฑูุง ุฃุฒูุงุฌูู ููู ููุงู ุนูู ุฃุจูุงุจ ุงูุฌูุงู ูุงู: ููู ุง ุฏูู ู ููุง ูุธุฑุช ุฅูู ูุฌูู ูุฃููุฑุชู ู ู ุบูุฑ ุณูุก ุ ููุงูุช: ุญุจูุจู ููุฏ ุฎุฑุฌุช ู ู ุนูุฏู ูู ุง ุฃูุช ููุฐุง ูุงู: ููููู: ุญุจูุจุชู ุชููู ูู ุฃู ุฃููู ููุฐุง ููุฏ ูุธุฑุช ุฅูู ูุฌู ุฑุจู ุชุจุงุฑู ูุชุนุงูู ูุฃุดุฑู ูุฌูู ู ู ููุฑ ูุฌูู ุ ุซู ูุนุฑุถ ุนููุง ูููุธุฑ ุฅูููุง ูุธุฑุฉ ููููู: ุญุจูุจุชู ููุฏ ุฎุฑุฌุช ู ู ุนูุฏู ู ู ุงููุช ููุฐุง ููููู : ุญุจูุจู ุชููู ูู ุฃู ุฃููู ููุฐุงุ ููุฏ ูุธุฑุช ุฅูู ูุฌู ุงููุงุธุฑ ุฅูู ูุฌูู ุฑุจู ูุฃุดุฑู ูุฌูู ู ู ูุฌู ุงููุงุธุฑ ุฅูู ูุฌู ุฑุจู ุณุจุนูู ุถุนูุง ุ ููุนุงููู ู ู ุจุงุจ ุงูุฎูู ุฉ ูุงูุฑุจ ูุถุญู ุฅูููู
The inhabitants of Jannat will hear His voice (the most exalted), He will converse with them and they will see Him. This will be the greatest means of joy to them. He โalayh al Salam says in a hadith in which the engrossment of the Muโminin in the pleasures of Jannat has been mentioned, โWhilst they will be in that condition, suddenly they will hear a voice from below the throne, โO inhabitants of Jannat, what are your feelings regarding your abode?โ They will reply, โOur abode is the best abode and our reward is the best reward.โ We have heard the voice and now our only desire is to see (the one whose voice we have heard). That will be our greatest reward. You have promised it to us and You do not go against Your promise.โ Allah will then instruct the veil (to be removed). Thereupon, seventy thousand doorkeepers will mount camels and horses which will be dressed and beautified with jewellery. They will ride in the shade of the throne until they reach Dar al Salam which is the House of Allah, the House of glitter, illumination, happiness and honour. They will hear the voice and then say, โO our master, we have heard your melodious speech so show to us Your countenance. He will then reveal Himselfโthe Most Pure and Exaltedโto them until they view His faceโthe Most Blessed and Exalted, which is concealed from all eyes. They will be overwhelmed and consequently they will all fall into prostration on their foreheads. They will exclaim, โGlory be to You, we have not worshipped You as You ought to be worshipped, O the Most Magnificent!โ He will then say, โO my slaves, raise your heads as you are not required to do any acts of worship in this abodeโโฆ When they raise their heads, their faces will be brightened seventy-fold as a result of the illumination of His countenance. Thereafter he will instruct His angels saying, โO my angels, offer them food and drinksโฆ O my angels, make them comfortable.โ This will cause a wind which will have musk that is whiter than snow to blow in their direction. It will touch their faces, their foreheads and their sides. It is called al Muthirah. They will attempt to have another glance at His countenance due to which they will say, โO our master, the beauty of Your voice and seeing You is sufficient for us. We do not want any replacement or break from it.โ The Rabb will then say, โI know very well that you are now desirous of your spouses and they are anticipating you. Return to them.โ They will say, โO our master, grant us a promise.โ He will say, โEvery Friday you will be allowed a visit which will be seven thousand years according to your calculations.โ They will then return, each of them with a green pomegranate. Each pomegranate will contain seventy garmentsโฆ they will give glad-tidings to their spouses who will be standing at the gates of Jannat. When they will draw close to them, their wives will look at their faces and find them strange, but without any defect. They will say, โO my beloved, you were not like this when You left?โ He will reply, โO my beloved wife, How can you question me when I have just seen the countenance of my Most Exalted and blessed Rabb which has illuminated my face.โ He will then turn away from her and thereafter cast a glance at her. This time he will ask, โMy beloved wife, you were not like this when I left?โ She will reply, โHow can you question me when I have looked at the face of the one who has looked at the countenance of my Rabb? My face has been brightened seventy-fold as a result of the face of the one who has looked at my Rabb, as I hugged him at the door of the tent.โ The Rabb will then smile towards them.โ[17]
Bihar al Anwar reports from โAsim ibn Humaid who narrates from Abu โAbdullah:
ู ุงู ู ุนู ู ุญุณู ูุนู ูู ุงูุนุจุฏ ุฅูุง ููู ุซูุงุจ ูู ุงููุฑุขู ุฅูุง ุตูุงุฉ ุงูููู ุ ูุฅู ุงููู ูู ูุจูู ุซูุงุจูุง ูุนุธูู ุฎุทุฑูุง ุนูุฏู ููุงู:{ ุชุชุฌุงูู ุฌููุจูู ุนู ุงูู ุถุงุฌุน ูุฏุนูู ุฑุจูู ุฎููุง ูุทู ุนุง} ุฅูู ูููู :{ ูุนู ููู } ุซู ูุงู: ุฅู ููู ูุฑุงู ุฉ ูู ุนุจุงุฏู ุงูู ุคู ููู ูู ูู ููู ุฌู ุนุฉ ุ ูุฅุฐุง ูุงู ููู ุงูุฌู ุนุฉ ุจุนุซ ุงููู ุฅูู ุงูู ุคู ู ู ููุง ู ุนู ุญูุฉ ูููุชูู ุฅูู ุจุงุจ ุงูุฌูุฉ ููููู: ุงุณุฃุฐููุง ูู ุนูู ููุงูย ูููุงู ูู: ูุฐุง ุฑุณูู ุฑุจู ุนูู ุงูุจุงุจุ ููููู: ูุฃุฒูุงุฌู ุฃู ุดูุฆ ุชุฑูู ุนููู ุฃุญุณู ุ ููููู : ูุง ุณูุฏูุง ูุงูุฐู ุฃุจุงุญู ุงูุฌูุฉ ู ุง ุฑุฃููุง ุนููู ุดูุฆุง ุฃุญุณู ู ู ูุฐุง ุจุนุซ ุฅููู ุฑุจู ุ ููุชุฒุฑ ุจูุงุญุฏุฉย ููุชุนุทู ุจุงูุฃุฎุฑู ููุง ูู ุฑู ุจุดูุฆ ุฅูุง ุฃุถุงุก ูู ุญุชู ููุชูู ุฅูู ุงูู ูุนุฏ ุ ูุฅุฐุง ุงุฌุชู ุนูุง ุชุฌูู ููู ุงูุฑุจ ุชุจุงุฑู ูุชุนุงูู ุ ูุฅุฐุง ูุธุฑูุง ุฅููู ุฎุฑููุง ุณุฌุฏุง ููููู: ุนุจุงุฏู ุงุฑูุนูุง ุฑุคูุณูู ููุณ ูุฐุง ููู ุณุฌูุฏ ููุง ููู ุนุจุงุฏุฉ ูุฏ ุฑูุนุช ุนููู ุงูู ุคููุฉุ ููููููู : ูุงุฑุจ ูุฃู ุดูุฆ ุฃูุถู ู ู ุง ุฃุนุทูุชูุง ุ ุฃุนุทูุชูุง ุงูุฌูุฉุ ููููู: ููู ู ุซู ู ุง ูู ุฃูุฏููู ุณุจุนูู ุถุนูุง ุ ููุฑุฌุน ุงูู ุคู ู ูู ูู ุฌู ุนุฉ ุจุณุจุนูู ุถุนูุง ู ุซู ู ุง ูู ูุฏูู ููู ูููู:{ย ููููุฏูููููุง ู ูุฒููุฏู } ููู ููู ุงูุฌู ุนุฉ
Every good act that a person does has a reward mentioned regarding it in the Qurโan besides the night prayer. Allah did not mention a specific reward regarding it as it has a great status in His court. Allah said, โTheir sides part from their beds, they supplicate to their Rabb in far and hopeโฆ his actions.โ Allah will honour His believing bondsmen every Friday. On the day of Friday, Allah will send an angel with a pair of garments to every Muโmin. He will reach the door and say, โSeek permission on my behalf to visit so and so.โ It will be said to that person, โThe messenger of your Rabb is at your door.โ Thereupon he will ask his wives, โWhich of my clothes suits me best?โ They will reply, โO our master, by the oath of the one who has made Jannat permissible for you, we have not seen anything on you that is more beautiful than this which your Rabb has sent to you.โ Thus, he will wear one and use the other as a coat. Thereafter, he will not pass by anything except that it will brighten up for him until he reaches the venue. When they all gather, the Rabb, Most Blessed and Exalted will reveal himself for them. They will fall into prostration upon seeing Him. He will then say, โO my slaves, raise your heads. This is not a day of prostration or worship. All difficulties have been removed from you.โ They will respond, โO our Rabb, what can be better than that which you have granted us? You have granted us Jannat!โ He will then say, โAll your possessions will be multiplied by seventy.โ Thus, every Muโmin will return with his possessions multiplied by seventy. This is referred to in His saying, โWe have something extra for themโ. It is the day of Friday.[18]
If you cannot understand this narration, then we present to you the speech of your fourth Imam and Wasi. He has affirmed that Allah will be seen in the hereafter. This appears in the al Sahifah al Sajjadiyyah. This Ayatollah still prefers to refute this.[19] Al Imam al Sajjadโs rahimahu Llah exact words are as follows:
ูุงูุฏุฑ ุฃุนูููุง ููู ููุงุฆู ุจุฑุคูุชู
Bless our eyes with the opportunity of seeing You on the day that we meet You.
There is even no need to assume that the muโminin will need eyes that are different to the ones that have been granted to them in this world as his Imam says that they have seen him even before the Day of Qiyamah. This was when Allah posed the question to them, โAm I not your Rabb?โ They replied, โDefinitely.โ Al Saduq reports in al Tawhid with his chain from Abu Basir who narrates:
ุนู ุฃุจู ุจุตูุฑ ุนู ุฃุจู ุนุจุฏ ุงููู (ุน) ูุงู: ููุช ูู: ุฃุฎุจุฑูู ุนู ุงููู ูู ูุฑุงู ุงูู ุคู ููู ููู ุงูููุงู ุฉ ุ ูุงู: ูุนู ุ ููุฏ ุฑุฃูู ูุจู ููู ุงูููุงู ุฉ ุ ูููุช: ู ุชู ุ ูุงู: ุญูู ูุงู ููู : { ุฃูููุณูุชู ุจูุฑูุจูููู ู ููุงูููุง ุจูููู } ุซู ุณูุช ุณุงุนุฉ ุ ุซู ูุงู: ูุฅู ุงูู ุคู ููู ููุฑููู ูู ุงูุฏููุง ูุจู ููู ุงูููุงู ุฉ ุ ุฃูุณุช ุชุฑุงู ูู ููุชู ูุฐุง ุ ูุงู ุฃุจู ุจุตูุฑ : ูููุช : ูู ุฌุนูุช ูุฏุงู ูุฃุญุฏุซ ุจูุฐุง ุนูู ุ ููุงู ูุง ุ ูุฅูู ุฅุฐุง ุญุฏุซุช ุจู ุฃููุฑู ู ููุฑ ุฌุงูู ุจู ุนูู ู ุง ุชูููู ุซู ูุฏุฑ ุฃู ุฐูู ุชุดุจูู ููุฑ ูููุณุช ุงูุฑุคูุฉ ุจุงูููุจ ูุงูุฑุคูุฉ ุจุงูุนูู ุ ุชุนุงูู ุงููู ุนู ุง ูุตูู ุงูู ุดุจููู ูุงูู ูุญุฏูู .
I asked Abu โAbdullah: โTell me about Allah, will the muโminin see Him on the day of Qiyamah?โ He replied: โYes. They have seen Him even before the Day of Qiyamah.โ I asked, โWhen?โ He replied: โWhen He asked them, โAm I not your Rabb?โ They replied, โDefinitely!โโ. Then he remained silent for a while after which he said: โThe Muโminin see Him in this world, even before the Day of Qiyamah. Do you not see Him right now?โ I asked: โMay I be sacrificed for you, can I narrate this from you?โ He replied: โNo. if you narrate it, someone who does not understand the meaning of what you are saying may object to it and consider it to be anthropomorphism and kufr. The vision of the heart is not the same as the vision of the eyes. Allah is beyond that which the anthropomorphistโs and heretics say regarding Him.โ[20]
Viewing Allah is also mentioned in the speech of Imam al Sajjad rahimahu Llah, but the โtrustworthyโ author has chosen to ignore it and sufficed upon a few other recitations by saying the following, โHere are the texts that appear in my mind regarding the subject.โ He tried to do away with it completely. However, if these narrations were in his favour, he would have never ignored them and passed by them without taking any interest in them. This is their methodology. However, Allah wished that this Ayatollah of lies and deception should be exposed. Hereunder are the supplications:
1. Duโa al Mutawassilin
ูุฃูุฑุฑุช ุฃุนูููู ุจุงููุธุฑ ุฅููู ููู ููุงุฆู
And satisfy their eyes by allowing them to see You on the Day of Qiyamah.
2. Duโa al Muhibbin
ููุง ุชุตุฑู ุนูู ูุฌูู
Do not turn away Your face from me.
3. A third supplication states:
ูุดููุชู ุฅูู ููุงุฆู ูุถูุชู ุจูุถุงุฆู ูู ูุญุชู ุจุงููุธุฑ ุฅูู ูุฌูู
You have put in it the fervour of meeting You and brightening it by Your judgement and You have favoured it with the opportunity to see You.
4. The supplication Munajat al Zahidin:
ููุง ุชุญุฌุจ ู ุดุชุงููู ุนู ุงููุธุฑ ุฅูู ุฌู ูู ุฑุคูุชู
Do not deprive Your lovers from the opportunity of viewing Your beautiful countenance.
5. The supplication Munajat al Muftaqirin:
ูุงูุฏุฑ ุฃุนูููุง ููู ููุงุฆู ุจุฑุคูุชู
Afford our eyes the good-fortune of seeing You, the day that we meet You.
6. The supplication Istikshaf al Humum:
ุฑุบุจุชู ุดููุงูย ุฅูู ููุงุฆู
My enthusiasm to meet You.[21]
As for the deceptions presented by โAbdul Hussain in his book Kalimat Hawl al Ruโyah (pg. 39) and the manner in which he tries to latch onto some of the supplications of al Sajjad to refute the belief that Allah will be seen, this is a result of ignorance regarding the speech of the Arabs. The amazing aspect of this author is that he graduated as an Ayatollah, yet he is not even conversant in the Arabic language. As an example, he uses as proof the following statement of al Sajjad:
ุฅููู ูุตุฑุช ุงูุฃูุณู ุนู ุจููุบ ุซูุงุฆู ูู ุง ูููู ุจุฌูุงููุ ูุนุฌุฒุช ุงูุนููู ุนู ุฅุฏุฑุงู ููู ุฌู ุงูู ุ ูุงูุญุตุฑุช ุงูุฃุจุตุงุฑ ุฏูู ุงููุธุฑ ุฅูู ุณุจุญุงุช ูุฌูู ุ ููู ุชุฌุนู ููุฎูู ุทุฑููุง ุฅูู ู ุนุฑูุชู ุฅูุง ุจุงูุนุฌุฒ ุนู ู ุนุฑูุชู
ย ุงูุญู ุฏ ููู ุงูุฃูู ุจูุง ุฃูู ูุงู ูุจูู ุ ูุงูุขุฎุฑ ุจูุง ุขุฎุฑ ูููู ุจุนุฏู ุ ุงูุฐู ูุตุฑุช ุนู ุฑุคูุชู ุฃุจุตุงุฑ ุงููุงุธุฑูู ุ ูุนุฌุฒุช ุนู ูุนุชู ุฃููุงู ุงููุงุตููู …
O my Rabb, tongues are incapable of praising you in a manner that is befitting to Your grandeur, minds are incapable of reaching the depth of Your beauty, and visions have been restricted from the rays of Your face. You have left no avenue for Your creation to recognise You except by understanding that they are incapable of recognising You.
All praise is due to Allah, the first, who was not preceded by anyone, the last who will not be succeeded by anyone. The vision of those who see cannot view Him and the minds of those who describe Him cannot do justice.
Where in the above speech did the Imam rahimahu Llah negate that Allah will be seen? In fact, the author was unable to produce even one supplication that indicates negation of seeing Allah. This is indeed quite strange! It highlights to us that these people are not the followers of the Ahlul Bayt, rather they are the followers of al Tusi, al Majlisi, al Mufid, and their likes. The reality is that this view is upheld by the Muโtazilah and others who have negated that Allah subhanahu wa ta โala will be seen on the Day of Qiyamah. As for the Ahlul Bayt, they agree with the Ahlus Sunnah and the pious predecessors, all of whom believe that Allah will be seen on the Day of Qiyamah.
The author objected to the laughing of Allah. His exact words were:
ููู ูุฌูุฒ ุนููู ุงูุถุญู ุ ูุฃู ูุฒู ููุฐุง ุงูููุงู
Is it possible that He laughs? Does this speech make any sense?
Our comment: Your infallible Imam also narrates this as reported by al Majlisi and others.
[1]โ Al Bukhari, Kitab al Riqaq; Muslim, Kitab al Iman.
[2]โ This refers to the Arabic usage of the word Surah.
[3]โ Fath al Bari, 13/437.
[4]โ Ibn al Jawzi: Dafโ Shubhat al Tashbih bi Akuff al Tanzih, pg. 159.
[5]โ Surah al Baqarah: 210.
[6]โ Surah al Anโam: 158.
[7]โ Surah al Fajr 21-22.
[8]โ Sahih Muslim, with the commentary of al Nawawi, chapter of proving that the Muโminin will view their Most Pure and Lofty Rabb in the hereafter.
[9]โ Surah al Anโam: 103.
[10]โ Surah al Aโraf: 143.
[11]โ Al Fath, 13/436.
[12]โ Usul al Kafi, 1/99; Kitab al Tawhid, pg. 113, # 12.
[13]โ Usul al Kafi 1/95; Kitab al Tawhid, pg. 108, # 2.
[14]โ Usul al Kafi, 1/97; Kitab al Tawhid, pg. 108, # 5.
[15]โ Usul al Kafi 1/97-98, # 6; Kitab al Tawhid, pg. 109, # 6.
[16] Kitab al Tawhid, pg. 112, # 11.
[17] Laโali al Akhbar, 4/410-411.
[18] Bihar al Anwar, 8/126, # 27.
[19]โ Refer to his book Kalimat Hawl al Ruโyah, pg. 38-39.
[20] Kitab al Tawhid, pg. 117, # hadith: 20.
[21]โ Al Sahifat al Sajjadiyyah al Kamilah, pg. 317.
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