Chapter on Seeing Allah
باب الرؤية الله
1.
مُحَمَّدُ بْنُ أَبِي عَبْدِ الله عَنْ عَلِيِّ بْنِ أَبِي الْقَاسِمِ عَنْ يَعْقُوبَ بْنِ إِسْحَاقَ قَالَ كَتَبْتُ إِلَى أَبِي مُحَمَّدٍ (عَلَيْهِ السَّلام) أَسْأَلُهُ كَيْفَ يَعْبُدُ الْعَبْدُ رَبَّهُ وَهُوَ لا يَرَاهُ فَوَقَّعَ (عَلَيْهِ السَّلام) يَا أَبَا يُوسُفَ جَلَّ سَيِّدِي وَمَوْلايَ وَالْمُنْعِمُ عَلَيَّ وَعَلَى آبَائِي أَنْ يُرَى قَالَ وَسَأَلْتُهُ هَلْ رَأَى رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) رَبَّهُ فَوَقَّعَ (عَلَيْهِ السَّلام) إِنَّ الله تَبَارَكَ وَتَعَالَى أَرَى رَسُولَهُ بِقَلْبِهِ مِنْ نُورِ عَظَمَتِهِ مَا أَحَبَّ
Muhammad Ibn Abu ‘Abd Allah has narrated from ‘Ali Ibn Abu al-Qasim from Ya’qub Ibn Ishaq who wrote to Imam Abu Muhammad al-‘Askari and asked. “How can a worshipper worship his Lord, whom he does not see?” The Imam wrote in reply, “O Abu Yusuf, my Lord, my Master, and my Benefactor and the Benefactor of my ancestors, is far exalted and is above being seen.” I (Ya’qub Ibn Ishaq) asked him, “Had the Messenger of Allah seen his Lord?” The Imam replied in writing and signed, “Allah, the Most Holy, the Most High, showed His Prophet, in his heart, the light of His Greatness as much as He liked.” (مجهول)1
2.
أَحْمَدُ بْنُ إِدْرِيسَ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى قَالَ سَأَلَنِي أَبُو قُرَّةَ الْمُحَدِّثُ أَنْ أُدْخِلَهُ عَلَى أَبِي الْحَسَنِ الرِّضَا (عَلَيْهِ السَّلام) فَاسْتَأْذَنْتُهُ فِي ذَلِكَ فَأَذِنَ لِي فَدَخَلَ عَلَيْهِ فَسَأَلَهُ عَنِ الْحَلالَ وَالْحَرَامِ وَالاحْكَامِ حَتَّى بَلَغَ سُؤَالُهُ إِلَى التَّوْحِيدِ فَقَالَ أَبُو قُرَّةَ إِنَّا رُوِّينَا أَنَّ الله قَسَمَ الرُّؤْيَةَ وَالْكَلامَ بَيْنَ نَبِيَّيْنِ فَقَسَمَ الْكَلامَ لِمُوسَى وَلِمُحَمَّدٍ الرُّؤْيَةَ فَقَالَ أَبُو الْحَسَنِ (عَلَيْهِ السَّلام) فَمَنِ الْمُبَلِّغُ عَنِ الله إِلَى الثَّقَلَيْنِ مِنَ الْجِنِّ وَالانْسِ لا تُدْرِكُهُ الابْصَارُ وَلا يُحِيطُونَ بِهِ عِلْماً وَلَيْسَ كَمِثْلِهِ شَيْءٌ أَ لَيْسَ مُحَمَّدٌ قَالَ بَلَى قَالَ كَيْفَ يَجِيءُ رَجُلٌ إِلَى الْخَلْقِ جَمِيعاً فَيُخْبِرُهُمْ أَنَّهُ جَاءَ مِنْ عِنْدِ الله وَأَنَّهُ يَدْعُوهُمْ إِلَى الله بِأَمْرِ الله فَيَقُولُ لا تُدْرِكُهُ الابْصَارُ وَلا يُحِيطُونَ بِهِ عِلْماً وَلَيْسَ كَمِثْلِهِ شَيْءٌ ثُمَّ يَقُولُ أَنَا رَأَيْتُهُ بِعَيْنِي وَأَحَطْتُ بِهِ عِلْماً وَهُوَ عَلَى صُورَةِ الْبَشَرِ أَ مَا تَسْتَحُونَ مَا قَدَرَتِ الزَّنَادِقَةُ أَنْ تَرْمِيَهُ بِهَذَا أَنْ يَكُونَ يَأْتِي مِنْ عِنْدِ الله بِشَيْءٍ ثُمَّ يَأْتِي بِخِلافِهِ مِنْ وَجْهٍ آخَرَ قَالَ أَبُو قُرَّةَ فَإِنَّهُ يَقُولُ وَلَقَدْ رَآهُ نَزْلَةً أُخْرى فَقَالَ أَبُو الْحَسَنِ (عَلَيْهِ السَّلام) إِنَّ بَعْدَ هَذِهِ الايَةِ مَا يَدُلُّ عَلَى مَا رَأَى حَيْثُ قَالَ ما كَذَبَ الْفُؤادُ ما رَأى يَقُولُ مَا كَذَبَ فُؤَادُ مُحَمَّدٍ مَا رَأَتْ عَيْنَاهُ ثُمَّ أَخْبَرَ بِمَا رَأَى فَقَالَ لَقَدْ رَأى مِنْ آياتِ رَبِّهِ الْكُبْرى فَآيَاتُ الله غَيْرُ الله وَقَدْ قَالَ الله وَلا يُحِيطُونَ بِهِ عِلْماً فَإِذَا رَأَتْهُ الابْصَارُ فَقَدْ أَحَاطَتْ بِهِ الْعِلْمُ وَوَقَعَتِ الْمَعْرِفَةُ فَقَالَ أَبُو قُرَّةَ فَتُكَذِّبُ بِالرِّوَايَاتِ فَقَالَ أَبُو الْحَسَنِ (عَلَيْهِ السَّلام) إِذَا كَانَتِ الرِّوَايَاتُ مُخَالِفَةً لِلْقُرْآنِ كَذَّبْتُهَا وَمَا أَجْمَعَ الْمُسْلِمُونَ عَلَيْهِ أَنَّهُ لا يُحَاطُ بِهِ عِلْماً وَلا تُدْرِكُهُ الابْصَارُ وَلَيْسَ كَمِثْلِهِ شَيْءٌ
Ahmad Ibn Idris has narrated from Muhammad Ibn ‘Abdal Jabbar from Safwan Ibn Yahya who has said that Abu Qurrah (Musa Ibn Tariq al-Yamani al-Zabudi, d. 203/818), a narrator of Hadith, asked me to take him to Abu al-Hasan al-Ridha’ (عليه السلام). I sought permission from the Imam (عليه السلام) and an audience was granted. He asked the Imam about what is lawful and unlawful and the rules in Islamic laws. His questions came to Oneness of Allah (God). Abu Qurrah said, “We (the narrators of Hadith) narrate that Allah, the Almighty has divided His being seen al-Ru’yah and His al-kalam, speech between the two prophets. He gave Musa (Moses) the opportunity to hear His speech, and Muhammad the opportunity to see Him.” Imam Abu al-Hasan (عليه السلام) said, “Who conveyed the message from Allah to the two heavy communities; mankind and the Jinn that says: ‘The eyes cannot comprehend Him’ (6:103). “They cannot limit Him through their knowledge” (20:110). ‘There is nothing similar to Him’ (42:11). “Was it not Muhammad صلى الله عليه وآله وسلم?’” Asked the Imam (عليه السلام). Abu Qurrah then replied, “Yes, He was Prophet Muhammad صلى الله عليه وآله وسلم. “
The Imam said, “How can a person who brought such messages to all creatures and told them that he has brought such messages from Allah and called them to Allah by His commands and said, “The eyes cannot comprehend Him” (6:103). “They cannot limit Him through their knowledge” (20:110). “There is nothing similar to Him.” (42:11). Then he would say, “I saw Him with my own eyes? I did limit Him in my knowledge and that He is similar to a man? Should you not be ashamed of yourselves? Even the atheist have not said that the Prophet first brought one thing from Allah and then announced from Him other things contrary to the first.” Abu Qurrah then said, “Does Allah Himself not say, ‘And indeed he (the Prophet) saw him in another descent” (53:13)? Imam Abu al-Hasan (عليه السلام) said, “The other verses point out what the Prophet actually saw. Allah has said, “His heart did not lie about what he saw” (53:11). It means that the heart of Muhammad did not belie what his eyes saw. Therefore, Allah in the subsequent verse has said, “Indeed he saw of the greatest signs of his Lord” (53:18). The signs of Allah are different from Allah Himself. Allah has also said, “They cannot limit Him in their knowledge” (20:110). If the eyes could see Him, then people might limit Him in their knowledge and He could be fully defined.” Abu Qurrah asked, “Do you disregard Hadith?” Imam Abu al-Hasan (عليه السلام) replied, “If Ahadith are contrary to Qur’an, I disregard them. Besides, all Muslims believe that Allah cannot be limited by knowledge, that eyes cannot see Him and that nothing is similar to Him.” (صحيح)2
3.
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ أَبِي الْحَسَنِ الْمَوْصِلِيِّ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ جَاءَ حِبْرٌ إِلَى أَمِيرِ الْمُؤْمِنِينَ صَلَوَاتُ الله عَلَيْهِ فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ هَلْ رَأَيْتَ رَبَّكَ حِينَ عَبَدْتَهُ قَالَ فَقَالَ وَيْلَكَ مَا كُنْتُ أَعْبُدُ رَبّاً لَمْ أَرَهُ قَالَ وَكَيْفَ رَأَيْتَهُ قَالَ وَيْلَكَ لا تُدْرِكُهُ الْعُيُونُ فِي مُشَاهَدَةِ الابْصَارِ وَلَكِنْ رَأَتْهُ الْقُلُوبُ بِحَقَائِقِ الايمَانِ
A group of our people has narrated from Ahmad Ibn Muhammad Ibn Khalid from Ahmad Ibn Muhammad Ibn Abu Nasr from Abu al-Hasan al-Muwsali from Abu ‘Abd Allah (عليه السلام) who has said, “Once a rabbi (Hibr) came to Imam ‘Ali (عليه السلام) and asked, ‘O Amir al-Mu’minin, have you seen your Lord when worshipping Him?’” Imam ‘Ali (عليه السلام) replied, “This is not a proper question. I would not have worshipped a Lord whom I could not see.” He then asked, “How did you see Him?” Imam ‘Ali (عليه السلام) said, “This is not a proper statement. Eyes cannot see Him in eye-witnessing process but hearts see Him in the realities of faith.” (مجهول)3
4.
مُحَمَّدُ بْنُ يَحْيَى وَغَيْرُهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ أَبِي نَصْرٍ عَنْ أَبِي الْحَسَنِ الرِّضَا (عَلَيْهِ السَّلام) قَالَ قَالَ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) لَمَّا أُسْرِيَ بِي إِلَى السَّمَاءِ بَلَغَ بِي جَبْرَئِيلُ مَكَاناً لَمْ يَطَأْهُ قَطُّ جَبْرَئِيلُ فَكَشَفَ لَهُ فَأَرَاهُ الله مِنْ نُورِ عَظَمَتِهِ مَا أَحَبَّ. فِي قَوْلِهِ تَعَالَى لا تُدْرِكُهُ الابْصارُ وَهُوَ يُدْرِكُ الابْصارَ
Muhammad Ibn Yahya and others have narrated from Ahmad Ibn Muhammad Ibn ‘Isa from Ibn Abu Nasr from Abu al-Hasan al-Ridha’ (عليه السلام) who has said that the holy Prophet said, “When Jibra’il took me for a visit to the heavens we reached a place where he had never sat foot there before. Then it was unveiled to him and Allah showed him of the light of His greatness that which he loved.” On the words of Allah: “No mortal eyes can see Him, but He can see all eyes. He is All-kind and All-aware” (6:103). (صحيح)4
5.
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ أَبِي نَجْرَانَ عَنْ عَبْدِ الله بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) فِي قَوْلِهِ لا تُدْرِكُهُ الابْصارُ قَالَ إِحَاطَةُ الْوَهْمِ أَ لا تَرَى إِلَى قَوْلِهِ قَدْ جاءَكُمْ بَصائِرُ مِنْ رَبِّكُمْ لَيْسَ يَعْنِي بَصَرَ الْعُيُونِ فَمَنْ أَبْصَرَ فَلِنَفْسِهِ لَيْسَ يَعْنِي مِنَ الْبَصَرِ بِعَيْنِهِ وَمَنْ عَمِيَ فَعَلَيْها لَيْسَ يَعْنِي عَمَى الْعُيُونِ إِنَّمَا عَنَى إِحَاطَةَ الْوَهْمِ كَمَا يُقَالُ فُلانٌ بَصِيرٌ بِالشِّعْرِ وَفُلانٌ بَصِيرٌ بِالْفِقْهِ وَفُلانٌ بَصِيرٌ بِالدَّرَاهِمِ وَفُلانٌ بَصِيرٌ بِالثِّيَابِ الله أَعْظَمُ مِنْ أَنْ يُرَى بِالْعَيْنِ
Muhammad Ibn Yahya has narrated from Ahmad Ibn Muhammad Ibn ‘Isa from Ibn Abu Najran from ‘Abd Allah Ibn Sinan from Imam Abu ‘Abd Allah (عليه السلام) who has said the following about the words of Allah: “No mortal eyes can see Him, but He can see all eyes. He is All-kind and All-aware” (6:103). It means within what is called al-Wahm which in terms of the degrees of knowledge is less than fifty percent. Consider the words of Allah in: “Clear proofs have certainly come to you from your Lord...” (6:104). It does not mean eye-witnessed knowledge. Also consider, “Whosoever sees clearly, it is to his own gain” (6:104), does not mean seeing with the eyes and in: “Whosoever is blind, it is to his own loss” (6:104). Blindness does not mean deprivation of eyesight. It means within the range of Wahm (mentioned above). As is commonly said, so and so is very keen-sighted in matters of poetry, and so and so is very keen-sighted in religion and jurisprudence. So and so has a keen eye for money, and so and so an eye for clothes. Allah is far great and above being eye-witnessed by people.” (صحيح)5
6.
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَبِي هَاشِمٍ الْجَعْفَرِيِّ عَنْ أَبِي الْحَسَنِ الرِّضَا (عَلَيْهِ السَّلام) قَالَ سَأَلْتُهُ عَنِ الله هَلْ يُوصَفُ فَقَالَ أَ مَا تَقْرَأُ الْقُرْآنَ قُلْتُ بَلَى قَالَ أَ مَا تَقْرَأُ قَوْلَهُ تَعَالَى لا تُدْرِكُهُ الابْصارُ وَهُوَ يُدْرِكُ الابْصارَ قُلْتُ بَلَى قَالَ فَتَعْرِفُونَ الابْصَارَ قُلْتُ بَلَى قَالَ مَا هِيَ قُلْتُ أَبْصَارُ الْعُيُونِ فَقَالَ إِنَّ أَوْهَامَ الْقُلُوبِ أَكْبَرُ مِنْ أَبْصَارِ الْعُيُونِ فَهُوَ لا تُدْرِكُهُ الاوْهَامُ وَهُوَ يُدْرِكُ الاوْهَامَ
Muhammad Ibn Yahya has narrated from Ahmad Ibn Muhammad from Abu Hashim al-Ja‘fari who has said the following. “I asked Imam Abu al-Hasan al-Ridha’ (عليه السلام), about Allah if He can be described (defined in words). The Imam (عليه السلام) said, “Have you not read the Qur’an?” I replied, “Yes, I do read the Qur’an.” He then said, “Have you not read the words of Allah, the Most High: “No mortal eyes can see Him, but He can see all eyes. He is All-kind and All-aware” (6:103). I replied, “Yes, I have read them.” The Imam (عليه السلام) said, “Do they know the meaning of the eyes?” I replied, “Yes, they do.” The Imam (عليه السلام) said, “What is it?” I replied, “It means seeing with the eyes.” Then the Imam said, the Awham (mentioned above) of the heart is far greater comprehensive in knowledge than eye-witnessing. It is not able to comprehend Him but He comprehends all things.” (صحيح)6
7.
أَحْمَدُ بْنُ إِدْرِيسَ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ قَالَ قُلْتُ لابِي عَبْدِ الله (عَلَيْهِ السَّلام) سَمِعْتُ هِشَامَ بْنَ الْحَكَمِ يَرْوِي عَنْكُمْ أَنَّ الله جِسْمٌ صَمَدِيٌّ نُورِيٌّ مَعْرِفَتُهُ ضَرُورَةٌ يَمُنُّ بِهَا عَلَى مَنْ يَشَاءُ مِنْ خَلْقِهِ فَقَالَ (عَلَيْهِ السَّلام) سُبْحَانَ مَنْ لا يَعْلَمُ أَحَدٌ كَيْفَ هُوَ إِلا هُوَ لَيْسَ كَمِثْلِهِ شَيْءٌ وَهُوَ السَّمِيعُ الْبَصِيرُ لا يُحَدُّ وَلا يُحَسُّ وَلا يُجَسُّ وَلا تُدْرِكُهُ الابْصَارُ وَلا الْحَوَاسُّ وَلا يُحِيطُ بِهِ شَيْءٌ وَلا جِسْمٌ وَلا صُورَةٌ وَلا تَخْطِيطٌ وَلا تَحْدِيدٌ
Ahmad Ibn Idris has narrated from Muhammad Ibn ‘Abd al-Jabbar from Safwan Ibn Yahya from ‘Ali Ibn Abu Hamzah, who has said the following. “I stated before Abu ‘Abd Allah (عليه السلام) that I have heard Hisham Ibn al-Hakam quoting you that Allah is a body of Self-subsisting nature and is from light. He can very clearly be recognized and He bestows such knowledge to whoever among His creatures He wills.” The Imam said, “Glorious is He, whom no one knows how He is except He Himself. There is no one similar to Him and He is All-hearing, All-seeing. He cannot be limited, nor can He be felt or touched or moved. Eyes cannot see Him nor any of the senses can comprehend Him. He cannot be contained in anything, nor has He anybody or form or figure or confine.” (موثق)7
8.
حدثنا محمد بن الحسن بن أحمد بن الوليد رضي الله عنه قال: حدثنا محمد ابن الحسن الصفار، عن محمد بن عيسى بن عبيد، عن عبد الرحمن بن أبي نجران قال: سألت أبا جعفر الثاني عليه السلام عن التوحيد، فقلت: أتوهم شيئا فقال: نعم غير معقول ولا محدود، فما وقع وهمك عليه من شئ فهو خلافه، لا يشبهه شئ، ولا تدركه الأوهام كيف تدركه الأوهام وهو خلاف ما يعقل وخلاف ما يتصور في الأوهام، إنما يتوهم شئ غير معقول ولا محدود
Muhammad Ibn al-Hasan Ibn Ahmad Ibn al-Walid رضي الله عنه said: Muhammad Ibn al-Hasan al-Saffar, on the authority of Muhammad Ibn ‘Isa Ibn ‘Ubayd, on the authority of ‘Abd al-Rahman Ibn Abu Najran that I asked Abu Ja’far the Second (عليه السلام) about Divine Unity [Tawhid], so I said: “Is He presumed to be a thing?” Consequently, he (عليه السلام) replied: Yes. However, since He is Incomprehensible, and Unlimited, He is unlike anything you can conceive. Nothing resembles Him. Imagination perceives Him not. And how could imagination perceive Him when He is beyond all imagination? He is an Imagined Thing which is Incomprehensible and Unlimited. (معتبر)8
9.
حدثنا محمد بن الحسن بن أحمد بن الوليد رضي الله عنه، قال: حدثنا إبراهيم بن هاشم، عن ابن أبي عمير، عن مرازم، عن أبي عبد الله عليه السلام قال: سمعته يقول: رأى رسول الله صلى الله عليه وآله ربه عز وجل يعني بقلبه. وتصديق ذلك.
Muhammad Ibn al-Hasan Ibn Ahmad Ibn al-Walid رضي الله عنه said: Ibrahim Ibn Hashim said on the authority of Ibn Abu ‘Umayr, on the authority of Murazim, that Abu ‘Abd Allah al-Sadiq (عليه السلام) said: “The Messenger of Allah saw his Lord, the Mighty and High, by means of his heart.” The confirmation of this is found in the following tradition. (صحيح)9
10.
وَعَنْهُ عَنْ أَحْمَدَ بْنِ إِسْحَاقَ قَالَ كَتَبْتُ إِلَى أَبِي الْحَسَنِ الثَّالِثِ (عَلَيْهِ السَّلام) أَسْأَلُهُ عَنِ الرُّؤْيَةِ وَمَا اخْتَلَفَ فِيهِ النَّاسُ فَكَتَبَ لا تَجُوزُ الرُّؤْيَةُ مَا لَمْ يَكُنْ بَيْنَ الرَّائِي وَالْمَرْئِيِّ هَوَاءٌ لَمْ يَنْفُذْهُ الْبَصَرُ فَإِذَا انْقَطَعَ الْهَوَاءُ عَنِ الرَّائِي وَالْمَرْئِيِّ لَمْ تَصِحَّ الرُّؤْيَةُ وَكَانَ فِي ذَلِكَ الاشْتِبَاهُ لانَّ الرَّائِيَ مَتَى سَاوَى الْمَرْئِيَّ فِي السَّبَبِ الْمُوجِبِ بَيْنَهُمَا فِي الرُّؤْيَةِ وَجَبَ الاشْتِبَاهُ وَكَانَ ذَلِكَ التَّشْبِيهُ لانَّ الاسْبَابَ لا بُدَّ مِنِ اتِّصَالِهَا بِالْمُسَبَّبَاتِ
It is narrated from the same narrator (Ahmad Ibn Idris) from Ahmad Ibn Ishaq who has said the following. “I wrote to Imam Abu al-Hasan the 3rd and asked him about eye-witnessing Allah’s self and the differences among people about this issue. The Imam (عليه السلام) answered in writing.” “Eye-witnessing Allah’s self is not possible until there is air (light-carrier medium) that would let the light reach the eye. If air is removed from (space between) the viewer and the object, no eye-witnessing will take place. In this is ground for similarity. When the viewer and the object in view would have the same medium that make eye-witnessing possible a similarity must exist therein. (When applying this to the case of Allah) it is an analogy and similarity. The means must have a connection with the source. (صحيح)10
