The Concept of Seeing Allah Almighty
The expressions from Surah Al-Najm, Thumma Danā Fatadallā Fa-kāna qāba qawsayni aw adnā, and the text from the hadith of the Isra and Mi‘raj, Wa Danā Lil Jabbāri Rabbil Izzati, Fatadallā, Hattā Kāna Minhu Qāba Qawsayni Aw Adnā are understood to be depicting the vision of the Almighty. The relevant passages regarding this divine vision from the Surah and the hadith are as follows:
وَالنَّجْمِ اِذَا هَوٰي. مَا ضَلَّ صَاحِبُكُمْ وَمَا غَوٰي. وَمَا يَنْطِقُ عَنِ الْهَوٰي. اِنْ هُوَ اِلَّا وَحْيٌ يُّوْحٰي. عَلَّمَهٗ شَدِيْدُ الْقُوٰي. ذُوْ مِرَّةٍ فَاسْتَوٰي. وَهُوَ بِالْاُفُقِ الْاَعْلٰي. ثُمَّ دَنَا فَتَدَلّٰي. فَكَانَ قَابَ قَوْسَيْنِ اَوْ اَدْنٰي. فَاَوْحٰي اِلٰي عَبْدِهٖ مَا اَوْحٰي. مَا كَذَبَ الْفُؤَادُ مَا رَاٰي. اَفَتُمٰرُوْنَهٗ عَلٰي مَا يَرٰي.
The stars, when they fall, bear witness that your companion is neither lost nor has he gone astray. He does not speak out of his own fancy. This [Qur’an] is but a revelation sent down to him. He has been taught by one mighty in power, towering in character and endued with wisdom. Thus, he appeared such that he was on the higher horizon. Then he drew near and bent down until he was within two bows’ length or even closer. God then revealed to His servant that which He revealed. Whatever he saw was not his heart’s delusion. Then will you now quarrel with him over what he is seeing with his eyes? (53:1-12)
ثم علا به فوق ذلك بما لا يعلمه إلا اللّٰه، حتى جاء سدرة المنتهى، ودنا للجبار رب العزة، فتدظلى، حتى كان منه قاب قوسين او ادنى، فاوحى اللّٰه فيما اوحى إليه خمسين صلاةً على امتك كل يوم وليلة.
Then Gabriel (AS) took the Prophet (PBUH) beyond even the seventh heaven, to those exalted heights that only Allah knows. Until the Prophet (peace and blessings be upon him) reached Sidrat al-Muntaha. Then Allah, the Lord of Glory and Majesty, descended and came near to him, so much so that there remained a distance of two bow-lengths or even closer. Then Allah conveyed His revelation to the Prophet (PBUH), in which fifty prayers were enjoined upon him to be performed every day and night, which were made obligatory upon your Ummah. (Sahih Bukhari, No. 7517)
There are two principal views among scholars regarding the interpretation of seeing the Almighty.
One school of thought maintains that it is incorrect to assert the possibility of a visionary encounter with the Divine in relation to the Prophet (PBUH). Asserting such contradicts Qur’anic verses and hadiths that negate the potentiality of seeing Allah Almighty. Consequently, they contend that the mentioned segment of Surah Al-Najm pertains to the sight of Gabriel (AS). In terms of the tradition which expounds on Allah Almighty’s appearance explicitly, some from this group outright dismiss this section of the tradition, while others reject the entire tradition.
Syed Abul A'la Maududi has elaborated on this viewpoint extensively. The following excerpts are from his exegesis of Surah Al-Najm in Tafheem al-Qur’an:
Some interpret ‘mighty in power’ to refer directly to Allah Almighty, but the vast consensus among exegetes identifies it as Gabriel (AS). This view is reported from Abdullah ibn Mas‘ud, Aisha, Abu Huraira (may Allah be content with them), Qatada, Mujahid, and Rabe’ ibn Anas. Ibn Jarir, Ibn Kathir, Razi, Alusi and others have also upheld this interpretation. Prominent scholars such as Shah Waliullah and Maulana Ashraf Ali Thanvi have echoed this stance in their translations. The most sensible deduction, indeed, aligns with other explicit statements found within the Holy Qur’an itself. ...
This particular verse details the second encounter between Gabriel (AS) and the Prophet (PBUH), during which Gabriel manifested in his true form. The encounter site is pinpointed as ‘Sidrat al-Muntaha,’ and it is denoted that ‘Jannat al-Mawa’ is situated adjacent to it. ...
The verse concludes that the Messenger of Allah (PBUH) did not behold Allah Almighty but instead His sublime signs. As the context suggests, this second meeting is with the same entity as the first encounter. Therefore, it is essential to accept that the figure the Prophet witnessed on the utmost horizon initially wasn’t Allah, and the one seen near the Sidrat al-Muntaha subsequently wasn’t Allah either. If the Prophet had beheld Allah Almighty at any point, it would have constituted an incident of such magnitude that it would undoubtedly have been distinctly conveyed here. ...
For these reasons, it would seem that there should be no room for debate over whether the Messenger of Allah (PBUH) saw Allah Almighty on these two occasions or whether he saw Gabriel (AS). However, the reason this discussion arose is the presence of differing reports in the narrations of Hadith on this matter. ...
A report from Anas bin Malik (RA), which Imam Bukhari has included in the book of Tawheed regarding the incident of Mi‘raj and attributed to Shareek bin Abdullah, encounters a significant objection because it contradicts the Qur’an explicitly. This is because the Qur’an details two separate events of vision, one that initially occurred at the highest horizon and then the ‘Dana Fatadallā Fa Kana Qāba Qawsayni Aw Adna’ episode, and the other happened near Sidrat al-Muntaha. But this report conflates these two events into a single vision. Therefore, since it contradicts the Qur’an, it is unacceptable. (5/195-205)
Hafiz Salahuddin Yusuf has gathered the statements of scholars who believe that Allah Almighty was not seen (by the Prophet during the Mi‘raj) in his book Waqia-e-Mi‘raj aur Uske Mushahadat. He writes:
In some narrations, it is reported solely from Abdullah Ibn Abbas (RA) that the Messenger of Allah (PBUH) saw Allah with his physical eyes. However, on the other hand, it is also reported from Ibn Abbas (RA) that the Messenger of Allah (PBUH) saw Allah with his heart. ...Thus, both types of narrations—seeing with the eyes and seeing with the heart—are transmitted from Ibn Abbas (RA). For this reason, Hafiz Ibn Kathir states:
‘The narration of absolute vision from Ibn Abbas (RA) should be interpreted in light of the report specifying vision with the heart, and whoever has conveyed from him about seeing with eyes has said something very odd because such a thing is not substantiated from the companions.’
Contemporary scholar, Nasir al-Din Albani says:
‘Regardless, the interpretation of verses of Al-Najm related to the vision of Allah Almighty by Hazrat Ibn Abbas (RA) is affirmed, but the interpretation we mentioned earlier from Prophet Muhammad (PBUH), narrated by Aisha (RA), is preferable. Therefore, it is compulsory to accept the marfu (statement of the Prophet) over the mawqoof (statement of a companion).’
Hafiz Ibn Hajar also notes:
‘General narrations concerning vision from Ibn Abbas (RA) and specific ones about vision with the heart exist. So, the general should be interpreted in the light of the specific.’
In summation, from this discussion, it is evident that Prophet Muhammad (PBUH) neither saw Allah nor spoke directly to Him on the night of Mi‘raj, nor did he experience the ‘approach and drawing near’ with Allah, which some have suggested in their explanation of the verses from Surah Al-Najm.’ (75-77, 84)
Esteemed scholars from the other viewpoint reconcile the words of Surah Al-Najm Thumma Danā Fatadallā Fa-kāna qāba qawsayni aw adnā (Then he approached and drew closer, until he was at a distance of two bow’s length or even closer) and the specific statement found in the narrations that says Prophet Muhammad (PBUH) saw Allah. They support their belief by citing other narrations that explicitly mention seeing Allah. They believe not just in the divine vision, but also interpret the Qur’anic verses Lā Tudrikuhu al-Absār and Wa Mā Kāna Li-Basharin An Yukallimahu Allahu Illā Wahyan Aw Min Warā’i Hijāb through the lens of these hadiths.
Pir Karam Shah Al-Azhari documented the positions of scholars who advocate the vision of Allah Almighty in his exegesis Zia ul Qur’an. His summary is as such:
The summary of the discussion is expressed by Allama Nawawi in these words:
‘The conclusion of the matter is that, according to the majority of scholars, the preferred opinion is that the Messenger of Allah (PBUH) saw Allah Almighty with the eyes of his head during the Night of Ascension, and there is no room for doubt in this.’
Allama Syed Mahmood Alusi Baghdadi, after completing the interpretation and explanation of these verses, expresses his personal opinion about the vision of Allah as follows:
‘I say that the Leader of the Worlds (PBUH) was blessed with the vision of his Noble Lord and was granted closeness to Allah. However, it was in a manner befitting His majestic grandeur.’ (Ruh al-Ma‘ani)
When Imam Ahmad bin Hanbal was asked whether the Prophet (PBUH) had seen his Lord, he would reply: ‘Yes, the Prophet (PBUH) saw Allah Almighty, yes, the Prophet (PBUH) saw Allah Almighty.’ He would repeat this statement so many times that he would become breathless. (Ruh al-Ma‘ani)
Mawlana Syed Anwar Shah, after an elaborate discussion on this matter, writes:
The Prophet (PBUH) was honored with the vision of Allah. Allah Almighty granted him this eternal blessing and dignified him with His grace and favor. Thus, the Prophet (PBUH) saw Allah, the Prophet (PBUH) saw Allah, as Imam Ahmad has said. However, this vision was such as a beloved sees his beloved—not being able to close his eyes, nor having the strength to gaze fixedly at the face of the Beloved. This is the meaning of Allah’s statement: ‘The sight did not swerve, nor did it transgress.’ (Fayd al-Bari, Sharh Fath al-Bari)
Sheikh Abdul Haq Muhaddith Dehlvi, while investigating this issue in the fourth volume of Ashiat-ul-Lam‘at, preferred the same opinion that the Holy Prophet (PBUH) was honored with the vision of Allah Almighty. (5/23-24)
In summary, there has been a difference of opinion regarding the sighting of the Divine from the time of the Companions until the present day. One group affirms that the Prophet (PBUH) saw Allah, and another denies it.
In the view of the respected teacher, Javed Ahmed Ghamidi, according to the Qur’an and hadith, both of these viewpoints are incorrect. Behind both lies the same mistake, which is their refusal to accept the events of Isra and Mi‘raj as a dream (ru’ya). This refusal contradicts the clear meanings of Verse 60 of Surah Al-Isra, and the explicit words of the hadith in Sahih Bukhari. Both of these sources clearly establish that the event of Mi‘raj took place not in a state of wakefulness, but in sleep and in the form of a visionary experience. Surah Al-Isra mentions:
...وَمَا جَعَلْنَا الرُّءْيَا الَّتِيْ اَرَيْنٰكَ اِلَّا فِتْنَةً لِّلنَّاسِ...
…The dream We showed you We made it a trial too for these people…
And the beginning and ending words of the Hadith are:
حتى اتوه ليلةً اخرى فيما يرى قلبه، وتنام عينه، ولا ينام قلبه، وكذلك الانبياء تنام اعينهم ولا تنام قلوبهم.
واستيقظ وهو في مسجد الحرام.
Until one other night, they (once again) came. At that time, the state of the Prophet (PBUH) was such that his eyes were asleep, but his heart was not. This is the way with messengers: (even when in a state of sleep,) their eyes may sleep, but their hearts do not.
After this, when the Prophet (PBUH) woke up, he was in Masjid al-Haram.
Therefore, according to Javed Ahmed Ghamidi, it is entirely plausible that during the event of Mi‘raj, the Messenger of Allah (PBUH) was granted the honor of beholding Allah Almighty. This is also supported by some other narratives suggesting that the Messenger of Allah (PBUH) had the privilege of beholding Allah in a dream state. In Tirmidhi it is stated:
عن معاذ بن جبل رضي اللّٰه عنه، قال: احتبس عنا رسول اللّٰه صلى اللّٰه عليه وسلم ذات غداة عن صلاة الصبح حتى كدنا نتراءى عين الشمس، فخرج سريعًا فثوب بالصلاة فصلى رسول اللّٰه صلى اللّٰه عليه وسلم وتجوز في صلاته، فلما سلم دعا بصوته، فقال لنا: على مصافكم كما انتم. ثم انفتل إلينا، ثم قال: اما إني ساحدثكم ما حبسني عنكم الغداة اني قمت من الليل فتوضات وصليت ما قدر لي، فنعست في صلاتي حتى استثقلت فإذا انا بربي تبارك وتعالٰى في احسن صورة. فقال: يا محمد، قلت: لبيك رب، قال: فيم يختصم الملا الاعلى؟ قلت: لا ادري، قالها ثلاثًا، قال: فرايته وضع كفه بين كتفي حتى وجدت برد انامله بين ثديي، فتجلى لي كل شيء وعرفت.
Mu‘adh bin Jabal (RA) narrates that one morning the Messenger of Allah (PBUH) delayed leading us in the Fajr prayer. (That is, he did not come, and we refrained from praying while waiting for him.) It was nearly time for us to see the sun (meaning the time of sunrise was very near). Then the Prophet (PBUH) quickly returned and called the people for prayer. He led the prayer and kept it brief. After completing the prayer, he called out to the people and said, ‘Sit in your places.’
Then he turned toward us and said, ‘I want to tell you what held me back this morning. I woke up during the night, performed ablution, and offered the Tahajjud prayer—just as much as was destined for me. Then, while I was still in prayer, I dozed off, and soon I fell into a deep sleep. All of a sudden, I saw myself in the presence of my Lord, and He was in the best form.’
He said, ‘O Muhammad!’ I replied, ‘My Lord, I am present.’ He said, ‘Do you know what the angels of the higher assembly are discussing?’ I replied, ‘I do not know.’ Allah asked this question three times. Then the Prophet (PBUH) said, ‘I saw Allah. He placed His hand between my shoulders, and I felt the coolness of His fingers in my chest. With that, everything became illuminated before me, and I came to know (everything).’ (No. 3235)
Since the narrative of Mi‘raj explicitly mentions that the Messenger of Allah (PBUH) observed the Divine being in a dream state, it cannot contradict the texts of the Holy Qur’an which reject the possibility of visual sighting of the Divine. Furthermore, by interpreting the observations of Isra and Mi‘raj as visions, in accordance with the explicit words of the Qur’an and Hadith, the following hadith of Aisha (RA), is also completely clarified, and it resolves any perceived contradictions between the narratives of Divine vision:
عن مسروق، قال: كنت متكئًا عند عائشة، فقالت: يا ابا عائشة، ثلاث من تكلم بواحدة منهن، فقد اعظم على اللّٰه الفرية، قلت: ما هن؟ قالت: من زعم ان محمدًا صلى اللّٰه عليه وسلم راى ربه، فقد اعظم على اللّٰه الفرية. قال: وكنت متكئًا فجلست، فقلت: يا ام المؤمنين، انظريني ولا تعجليني، الم يقل اللّٰه عز و جل: وَلَقَدْ رَاٰهُ بِالْاُفُقِ الْمُبِيْنِ[64] وَلَقَدْ رَاٰهُ نَزْلَةً اُخْرٰي. [65] فقالت: انا اول هذه الامة، سال عن ذلك رسول اللّٰه صلى اللّٰه عليه وسلم، فقال: إنما هو جبريل، لم اره على صورته التي خلق عليها، غير هاتين المرتين، رايته منهبطًا من السماء، سادًا عظم خلقه ما بين السماء إلى الارض. فقالت: اولم تسمع ان اللّٰه يقول: لَا تُدْرِكُهُ الْاَبْصَارُﵟ وَهُوَ يُدْرِكُ الْاَبْصَارَﵐ وَهُوَ اللَّطِيْفُ الْخَبِيْرُ[66] اولم تسمع ان اللّٰه يقول: وَمَا كَانَ لِبَشَرٍ اَنْ يُّكَلِّمَهُ اللّٰهُ اِلَّا وَحْيًا اَوْ مِنْ وَّرَآئِ حِجَابٍ اَوْ يُرْسِلَ رَسُوْلًا فَيُوْحِيَ بِاِذْنِهٖ مَا يَشَآءُ. [67]
Masrooq narrates that I was sitting, reclining on a cushion, at the house of Aisha (RA). Aisha said, ‘O Abu Aisha (this was Masrooq’s kunya), ‘There are three things, and whoever claims any of them has fabricated a great lie against Allah.’ I asked, ‘What are those three things?’ She said, ‘(One of them is) that someone thinks Muhammad (PBUH) saw his Lord. Such a person has fabricated a great lie against Allah.’
Masrooq said, I was reclining (semi-lying down), and upon hearing this, I immediately sat up. Then I said, ‘O Mother of the Believers, please wait and do not rush. Did Allah not say: ‘And indeed, he saw him at the clear horizon’ and ‘And he certainly saw him in another descent’?
Aisha (RA) replied, ‘I was the first in this Ummah to ask the Messenger of Allah (PBUH) about these verses.’ The Prophet (PBUH) said, ‘It was Gabriel (mentioned in these verses). I saw him in his original form only on these two occasions. I saw him descending from the heavens, and his vast form filled the space from the heavens to the earth.’
Then Aisha (RA) said, Have you not heard that Allah says: ‘Vision perceives Him not, but He perceives [all] vision; and He is the Subtle, the Acquainted’, and ‘It is not for any human being that Allah should speak to him except by revelation, or from behind a veil, or by sending a messenger to reveal, by His permission, what He wills’?