Saturday, 23 June 2012

Miraj-e-Mustafa - Divine Vision of Almighty Allah


---

Ibn al-Qayyim said: “ ‘Uthmaan ibn Sa’eed al-Daarimi said in his book al-Ru’yah that there was consensus among the Sahaabah that he [the Prophet (peace and blessings of Allaah be upon him)] did not see his Lord on the night of the Mi’raaj.

Some of them excluded Ibn ‘Abbaas and said that he was not one of those who said that.

Our Shaykh says that this does not go against the facts, for Ibn ‘Abbaas did not say that he saw Him with the eyes in his head, and Ahmad relied upon this in one of the two reports narrated from him, where he says that he saw Him but he did not say that that was with the eyes in his head. The wording used by Ahmad is the same as that used by Ibn ‘Abbaas (may Allaah be pleased with them both).
What indicates that what our Shaykh said about the meaning of the hadeeth of Abu Dharr is correct is the fact that in another hadeeth he said that His veil is Light.  And Allaah knows best what the Light is that is mentioned in the hadeeth of Abu Dharr (may Allaah be pleased with him) where it says, ‘I saw Light.’”  [Ijtimaa’ al-Juyoosh al-Islamiyyah, vol. 1, p. 12]

Quote:

Shaykh al-Islam (may Allaah have mercy on him) said: “Chapter: with regard to seeing Allaah, what was proven in al-Saheeh from Ibn ‘Abbaas is that he said: ‘Muhammad saw his Lord with his heart twice, and ‘Aa’ishah denied that he had seen Him.

Some people reconciled these two reports by saying that ‘Aa’ishah denied that he saw Him with his eyes and Ibn ‘Abbaas affirmed that he saw Him with his heart.

Some versions of the report narrated from Ibn ‘Abbaas refers to seeing without specifying how, and others indicate that it was with the heart.

Sometimes he says that Muhammad saw his Lord, and sometimes he says that Muhammad saw Him. There is no clear statement from Ibn ‘Abbaas which says that he saw Him with his eyes
Similarly Imaam Ahmad sometimes says that he saw Him and sometimes says that he saw Him with his heart. No one whom Ahmad heard said that he saw Him with his eyes. But some of his companions heard some of the words that did not specify how, and understood from that that he had seen Him with his eyes, just as some people heard the words of Ibn ‘Abbaas that did not specify how, and understood from that that he had seen Him with his eyes. But there is nothing in the evidence to prove that he saw Him with his eyes, and that was not narrated from any of the Sahaabah.

 There is nothing in the Qur’aan or Sunnah to indicate that, rather the saheeh texts which indicate that he did not see Him are more definitive.

In Saheeh Muslim it is narrated that Abu Dharr said: ‘I asked the Messenger of Allaah (peace and blessings of Allaah be upon him), “Did you see your Lord?” He said, “He is veiled with Light, how could I see Him?”’ And Allaah says (interpretation of the meaning): 
‘Glorified (and Exalted) be He (Allaah) [above all that (evil) they associate with Him]
Who took His slave (Muhammad) for a journey by night from Al-Masjid Al-Haraam (at Makkah) to Al-Masjid Al-Aqsaa (in Jerusalem), the neighbourhood whereof We have blessed, in order that We might show him (Muhammad) of Our Ayaat (proofs, evidences, lessons, signs, etc.)’ [al-Isra’ 17:1] 

If he had seen Him with his own eyes, that He would have mentioned that. The same applies to the words “Will you then dispute with him (Muhammad) about what he saw [during the Mi’raaj]?” [al-Najm 53:12 – interpretation of the meaning]. If he had seen Him with his own eyes, that would have been mentioned. 

It is proven from the saheeh texts and from the consensus of the salaf (first generations) of this ummah that no one can see Allaah with his eyes in this world, with the exception of the claim made by some that our Prophet Muhammad alone saw Him. But they are agreed that the believers will see Allaah on the Day of Resurrection with their own eyes just as they see the sun and the moon (in this world).” 
And Allaah knows best. 
[Majmoo’ al-Fataawa, vol. 6, p. 509-510.]

---
“The Companions, predecessors and Imams of Muslims believe that Allah will be seen in the Hereafter only and no one will see Him in this world except in a dream.
Hearts in this case will find spiritual unveilings and sights that suit their status.
Some people may have strong spiritual unveilings to the extent that they think that they saw their Lord with their eyes. But this is not true. Hearts unveilings or spiritual unveilings occur according the degree of the servant’s belief in his Lord.” [Source: Fatwas of Ibn Taymiyyah, vol. 2, p. 335]

There is nothing in the Hadiths of Mi’raj (Ascension to the heavens) that denotes that he saw Allah with his eyes.
Permanent Committee for Scholarly Research and Ifta’: Here


---


Many people these days are into this discussion, namely; 
did The Prophet peace unto him see Allah? 

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

Here in the 12th Ayah Allah is challenging the whole world that “WILL YE THEN DISPUTE WITH HIM CONCERNING WHAT HE SAW” had it been seeing Gabriel only then that would not have been a great challenge because previous Prophets like Moses (Peace be upon him) had even talked “DIRECTLY WITH ALLAH” which was a far superior thing than seeing Gibriel, hence the vision of Allah was finally reserved for Prophet (Peace be upon him) as hadith of Ibn Abbas proves (I will come to it later) meanwhile I will quote detailed Tafsir of it by Imam Ibn Jawzi (rah), he explains the 8th and 9th ayah in light of sahih ahadith and aqwaal in this fashion.

There are three famous sayings regarding the saying of Allah i.e. Then he approached and came closer

First:
That is Allah Azza wajjal as it is narrated by Bukhari and Muslim in “Sahihayn” the hadith from Sharik bin Ibn Numayr who heard from Anas bin Malik (ra) who said:

The Irresistible, the Lord of Honor and Majesty approached and came closer till he was about two bow lengths or (even) nearer [Sahih Bukhari Hadith # 7518, Sahih Muslim Hadith # 162]

Masbat (Proof) takes over Nafi (rejection)
…and It is narrated by Abu Salama from Ibn Abbas (ra) that {He approached} refers to Allah coming near, this is adopted by Maqatil (ra) who said: Allah came near to Muhammad (Peace be upon him) on the night of Isra And was at a distance of but two bow-lengths or (even) nearer, however It is written in the book Al Mughni that this coming nearer does not refer to coming closer in sense of bodies not distance as that is the case with bodily creations and Allah is High of such thing being attributed to him.


The Second:
That It was Muhammad(s) (Peace be upon him) who went near Allah, this is said by Ibn Abbas (ra) and Qurzi(ra) too.

The Third: 
It was Gibril and there is Kalaam in this Qawl!
Reference: [Imam Ibn Jawzi in Zad al Maseer fi Ilm at Tafsir, Volume No. 8, Page No. 65-66]

Hence From Quran and Sahih ahadith of Bukhari and Muslim which give best sharah of 8th and 9th Ayahs It is proven that Prophet (Peace be upon him) saw Allah (this itself is enough to say that Aisha ra’s qawl is not to be taken as absolute authority and even Anas bin Malik who is claimed to have rejected sight of Allah is proving in these ahadith that Prophet Peace be upon him saw Allah, It is fundamental Usool of Hadith that If same sahabi says 2 contrary things then “Masbat (proof)” takes over “Nafi (i.e. rejection)”, so according to this Usool itself It is soundly established that the Prophet Peace be upon him did indeed see Allah and the Nafi of this has to be rejected)

Some people use the ayah (Surah al Araaf: 143) to claim that Prophet (Peace be upon him) could not see Allah as in that Ayah Allah said to Moses that you cannot see me!

We will see how this verse actually proves that Allah’s sight is possible.

Let’s look at tafsir Al jalalayn and Al Qurtubi.

Imam Jalal ud din Suyuti (rah) said:

Translation: {You shall not see Me}, which means you do not have the capability to see me THE USE OF THE WORDING (LAN TARANI) RATHER THAN LAN URA (I.E. I SHALL NOT BE SEEN) IMPLIES THAT IT IS POSSIBLE TO SEE ALLAH {But gaze at the mountain} which is stronger than you are, {And if it stands still in its place} then you shall see Me’, that is, [then] you shall remain fixed [able] to see Me, otherwise, you will not have the capacity [for it]. {And when his Lord revealed (His) glory to the mountain} i.e. When he manifested his light, equivilant to half a nail of little finger as this is mentioned in the sahih hadith of Hakim [Tafsir al Jalalyn, Page No. 167, Published by Dar Ibn Kathir, Damascus]

Explanation by Imam Qurtubi;
The Anbiya never ask for Impossible!


In the Ayah Musa (a.s) said in the end: And Moses fell down in a swoon. When he recovered his senses he said: “Glory be to Thee! to Thee I turn in repentance, and I am the first to believe.”(7:143)
Imam Qurtubi (rah) explains it as:
The Imams are unanimous that (Musa (a.s)) asking for Tawba does not refer to sins because the Anbiya are infallible/Masoom, and in the opinion of Ahlus Sunnah Wal Jammah the Sight of (Allah) is possible [Tafsir al Qurtubi, Under 7:143]
Hence it is decisively proven from Quran itself that Anbiya never ask for something Impossible, had sight of Allah not been possible then Musa (a.s) would not have asked for it and nor would have Allah linked it to the condition of mountain staying at its place (because Allah does not do illogical things either .. Naudhobillah), the thing is that Musa (a.s) was not capable of seeing Him but Prophet Muhammad (Peace be upon him) was and the vision was only reserved for him. (SubhanAllah)

Hadith of Aisha (ra) cannot supersede the overwhelming other ahadith which prove contrary to it.
The hadith of Aisha (ra) which Usman used has this wording: Whoever among you says that Muhammad (upon whom be Allah’s peace) had seen his Lord and Sustainer, tells a lie
This hadith and specific wording of Aisha (ra) is itself proof that other Sahaba differed with her and many believed in sight Of Allah, plus Aisha (ra) getting very angry upon it is proof of her doing it in opposition of Ibn Abbas (ra) who was actually a far superior commentator of Quran than Aisha (ra) herself…

Knowing from Best commentators of Bukhari/Muslim

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

I will present the most revered and authentic Sharh of this hadith in words of the great Imam Ahmed bin Hanbal as cited by the leading commentator of Bukhari i.e. Imam Ibn Hajr al Asqalani (rah)
Imam Ibn Hajr al Asqalani (Rahimuhullah) says in his Fath ul Bari;
Maruzi (rah) said to Imam Ahmed (rah): People say that Aisha (ra) used to say that whosoever says that the Prophet (saw) saw his Lord has attributed a lie to Allah, so how shall this be answered? (Imam Ahmed) replied: From the saying of Prophet (saw) [himself] i.e. I saw my Lord, this will be an answer to Aisha (ra)’s Qawl because the saying of Prophet (saw) is far superior than saying of her (i.e. Aisha ra)[Fath ul Bari, Sharah Sahih ul Bukhari, Volume No. 8, Page No. 494]

The 2 Ahadith of Muslim actually prove “Sight”


Imam Nawawi (rah) the leading commentator on Sahih Muslim sheds more light on this
He presents the case beautifully as:

When it is proven from Sahih ahadith of Ibn Abbas (ra) then we cannot assume that he said it according to his own thinking, definitely he said it due to his hearing from Prophet (saw), Ma’mar bin Rashid (rah) said regarding the difference between Aisha (ra) and Ibn Abbas (ra) that Aisha (ra) was not aware about this (completely) whereas Ibn Abbas (ra) was, So when Ibn Abbas (ra) is proving it while some others are doing Nafi of it then It is a (Principle) that Masbat (Proof) takes over Nafi (rejection) [Sharah Sahih Muslim, Kitab al Iman, Chapter in meaning of :He saw him at the second descent].

Yet another great Sharh of Bukhari !

Translation: Ibn Abbas (ra) said that Muhammad (salallaho alaihi wasalam) saw his Lord, (Ikrama) asked: Hasn’t Allah said that Eyes cannot “COMPREHEND” him, at this (Ibn Abbas) replied: Strange that you have not understood, this is when Allah shows glimpse of his own Nur (which cannot be comprehended), so Prophet (saw) saw Allah twice [Sunnan Tirimdh, Tafsir of Surah al-Najm, Hadith No. 3201] – Imam Tirimdhi declared this hadith as “Hassan”


Sheikh Muhadith Haq Dhelvi (rahimuhullah) writes: Ibn Umar(ra) turned to Ibn Abbas (ra) regarding this matter and asked whether the Prophet (saw) has seen his Lord, Ibn Abbas replied in affirmative, Ibn Umar (ra) accepted this and did not reject it [Ashaat ul Lamaat, Volume No. 4, Page No. 431]

Imam Badr ud din Ayni (Rahimuhullah) the commentator of Bukhari said:
Ibn Khuazaima (rah) narrated with “strong chain” from Anas bin Malik (ra) that he said: Muhammad (salallaho alaihi wasalam) saw his Lord, same is narrated from Ibn Abbas (ra) and his disciples like K’ab al Ahbar (ra), Zuhiri (rah) and Ma’mar (rah), Imam Abdur Razzaq (rah) narrates from Ma’mar who quotes Imam Hassan Basri (rah) who used to say: I Swear that Muhammad (salallaho alaihi wassalam) saw his Lord, Ibn Khuzaima (rah) has also proven it (sight of Allah) from Urwa bin Zubayr (ra)
[Umdat al Qari, Sharah Sahih al Bukhari, Volume No. 19, Page No. 198] 

Imam Badr ud din Ayni (rah) also explains:

Imam Tabarani (rah) narrates in his (Al Awsat) with “Strong chain” from Ibn Abbas (ra) who said that Prophet (saw) saw his Lord twice, the reason for this saying is that Muhammad (saw) saw his Lord with his eyesight, because Musa (a.s) talked to Allah directly, Ibrahim (a.s) was taken as His friend and Muhammad (salallaho alaihi wasalam) was chosen for sight (no other Prophet was), apparently what Ibn Abbas (ra) means to say is that Prophet (saw) saw Allah with his eyes [Umdat al Qari, Sharah Sahih al Bukhari, Volume No. 17, Page No. 30]

Imam Nasai’i (Rahimuhullah) and Hakim (Rahimuhullah) narrate with Sahih Isnad:
Ibn Abbas (ra) narrates: Are you surprised at friendship of Ibrahim (a.s) [with Allah], The Speech of Musa (directly with Allah) and Sight of Muhammad (Salallaho alaihi wasalam)? [Sunnan Nasai’I al Kubra in Amal al Yawm wal Laylah , Volume No.6, Hadith No.11539, Mustadrak ala Sahihayn, Volume No. 1, Hadith No. 216]

Imam Hakim (rah) after narrating it said:  This Hadith is Sahih on the criteria of Bukhari

[Ibid, Hadith No. 216] 

Imam Ibn Hajr al Asqalani (Rahimuhullah) said:
It is narrated by Nasai’i with “Sahih Isnad” and Hakim also declared it “Sahih” the narration with the chain from Ikrama (rah) who heard Ibn Abbas (ra) say (and he quoted the above hadith) [Fath ul Bari, Sharah Sahih al Bukhari, Volume No. 8, Page No 493]

Imam Nawawi (Rahimuhullah) writes under the hadith of Ibn Masud (ra) that (Prophet saw)’s heart did not lie of what it saw means that he saw Jibril (a.s);
This is the saying of Abdullah Ibn Masud (ra) and his Madhab, but the Madhab of vast majority of Mufasireen (including Ibn Abbas) is that Prophet (saw) saw Allah Subhanahu Wa Ta’la [Sharah Sahih Muslim by Imam Nawawi, under Kitab al Iman, The mention of Sidra til Muntaha, Hadith No. 254]

Imam Nawawi further states:
The result of all (proofs which have been shown) is that it is pre dominantly established amongst many ulama that Prophet (saw) saw Allah with his eyes on the night of Ascension as the hadith from Ibn Abbas (ra) and others have been mentioned before, the proof of which comes from Prophet (saw) hence there should be no doubt about it [Sharah Sahih Muslim, Kitab al Iman, Chapter in meaning of :He saw him at the second descent]
Imam Nawawi (rah) also said about Aisha (ra) hadith:
The Proof which Aisha (ra) took (to reject sight of Allah) i.e. {Eyes cannot comprehend him} the apparent answer to this will be that there cannot be Idraak (i.e. complete comprehension, to gather all around, to see all aspects) of Allah, so the Nass (of Quran) does Nafi of Al-Ihaat but this does not do Nafi of sight without Ihaata (i.e. complete comprehension) [Ibid]

Imam Ibn Jarir (rah) writes under: The (Prophet’s) (mind and) heart in no way falsified that which he saw. (53:11);
Sa bin Ubaid (rah) said: Ikrama (rah) was questioned about Muhammad (salallaho alaihi wasalam) seeing the Lord? He said: YES! HE SAW HIS LORD [Tafsir at Tabri under 53:11]

Marfu'Hadith: A Hadith which is traced back to Rasulullah Sallallahu Alayhi Wassallam directly.
Imam Tabri proves from Prophet (Peace be upon him) himself as:
From Ata (rah) who narrated from Ibn Abbas (ra) who said that Prophet (Salallaho alaihi wasalam) said: I saw Allah in his best of form (which Allah and Apostle know best) [Tafsir at Tabri under 53:11]

Another hadith from Tirmidhi which has been authenticated as hasan sahih by both Imam Bukhari and Imam Tirmidhi;
… Lo I found myself in the presence of my Lord, the Blessed and the Glorious, in the best form. He said: Muhammad! I said: At Thy service… [Sunnan Tirimdhi, Volume No. 5, Page No. 966, Published by Maktabba al Asriyyah, Beirut, Lebanon]

All these narrations prove that the prophet peace unto him indeed saw Allah Almighty.

---

Question:
Is'nt it our belief that Muhammad sallallahu alaihi wa sallam saw Allah on the night of miraj, and also that he has been granted the knowledge of the unseen by Allah.
However i have been made aware that a hadith in either Bukhari or Muslim shareef narrated by Masruq:
Aisha said, "if anyone tells you that Muhammad has seen his lord, he is a liar, for Allah says:"No vision can grasp him"(6.103) and if anyone tells you that Muhammad has seen the unseen, he is a liar, for Allah says:"None has the knowledge of the unseen but Allah." 

Please give me detailed explanation as well as evidences with full reference to help and me understand.

Answer:
First of all, ‘Aisha (may Allah be pleased with her) was not married to the Prophet (peace and blessings of Allah be upon him) at the time of Miraj.

In fact, she may not have been born at the time of the Night Journey, (as there are minor disputes as to which year the Isra and Mir’aj took place).

Hence, she did not witness this night and must have heard the event from someone else. For this reason, preference is given to the other Companions, of which most assert he did see his Lord.

Also, ‘Aisha never slept with the Prophet (peace and blessings of Allah be upon him) until Madina, and the Isra and Mi’raj happened when the Prophet (peace and blessings of Allah be upon him) was in Makka Sharif.

Allah says in the Qur’an,
‘So Allah revealed to His beloved servant what He revealed. The heart lied not in what the Prophet’s eye saw. Do you then dispute with him about what he saw?
This issue has been disputed since the time of the Companions (may Allah be pleased with them). 

‘Aisha, for example, was of the opinion that the Prophet (peace and blessings of Allah be upon him) did not see his Lord.

Ibn Abbas, on the other hand, was adamant that the Prophet (peace and blessings of Allah be upon him) was bestowed with this honour on the night of Isra and Mi’raj.

There are two sides to the argument.

Opinion One;

‘The Prophet (peace and blessings of Allah be upon him) did not see his Lord.’
• In the commentary of the verses:
 ‘Till there was a distance of two-bow lengths or even less’,
‘The heart lied not in what the Prophet’s eye saw’ and ‘Certainly he saw the great signs of his Lord’
Ibn Mas’ud (may Allah be pleased with him) said that all refer to when the Prophet (peace and blessings of Allah be upon him) saw Jibrael (peace be upon him) in his original, created form with six-hundred wings.
In other words, the Prophet (peace and blessings of Allah be upon him) did not see Allah on this night, but Jibrael in his original form for the first time.
(pp. 527-8. Zia al-Nabi. Pir Muhammad Karam Shah al-Azhari.(vol. II; 4th ed.) Zia al-Quran Publications, Lahore,1420 A.H.)
• Imam Muslim narrates from Masruq, who said,
‘Once I was in the presence of ‘Aisha (may Allah be pleased with her) when I asked her if the Prophet (peace and blessings of Allah be upon him) saw Allah.
She replied, ‘there are three comments which –if are spoken- constitute a great lie against Allah.’ I asked, ‘what are they?’ She replied, ‘Whoever assumes that Muhammad saw his Lord, then he has invented a lie against Allah.’


I was lying down, and sat up [due to astonishment] and said to her, ‘O Mother of the Faithful! Look at me and do not be haste! Did not Allah say in the Qur’an ‘And verily he saw him at the clear horizon’ and ‘And indeed he saw that splendid vision for the second time’?

She replied, ‘I was the first from this Ummah to ask the Prophet about this. He said, ‘It is merely [referring to] Jibrael (peace be upon him). I did not see him in his original form except twice…’ ‘Aisha (may Allah be pleased with her) then said to Masruq, ‘did not Allah say in the Qur’an, ‘No vision can grasp Him; But His grasp is over all vision; And He is Subtle, Well-Aware’…’ (p. 8. Sahih Muslim bi Sharh al-Imam al-Nawawi.
(Book of Iman; Chapter, the proving of the vision of Allah). Vol II; Part I. Dar al-Fikr; Beirut. n.d. on publication. See also p. 531, Zia al-Nabi. Pir Muhammad Karam Shah al-Azhari. (vol. II; 4th ed.) Zia al-Quran Publications, Lahore,1420 A.H.)

Opinion Two;

‘The Prophet (peace and blessings of Allah be upon him) did see his Lord.’
• Imam Ahmad narrates from Ibn ‘Abbas (may Allah be pleased with him), that the Prophet (peace and blessings of Allah be upon him) said, ‘I saw my Lord, most Powerful and Grand.’
(Cited in al-Isra wa al-Miraj, Dr. ‘Abd al-Halim Mahmud. (p. 49) Dar al-Ma’arif, Cairo, Egypt. 9th edition, n.d. on publication.)

This Hadith is in essence sufficient on the issue; the Prophet (peace and blessings of Allah be upon him) himself clearly stated here that he did see his Lord.


• Ibn ‘Abbas (may Allah be pleased with him) is considered the most authoritative Companion on the commentary of the Qur’an. Regarding the verse The Prophet’s eye did not wander, nor it trespassed the limit of respect. Certainly he saw the great signs of his Lord from Surah Najam,
Ibn ‘Abbas said, ‘The Prophet saw Allah with his heart twice.’
(Cited in Zia al-Nabi. Pir Muhammad Karam Shah al-Azhari. (p. 532) (vol. II; 4th ed.) Zia al-Quran Publications, Lahore,1420 A.H.)

Al-Tabrani writes in al-Awsat with an authentic chain from Ibn ‘Abbas (may Allah be pleased with him) that ‘verily Muhammad saw his Lord twice; once with his eyes and once with his heart.’ 

(Cited in al-Isra wa al-Miraj, Dr. ‘Abd al-Halim Mahmud. (p. 48) Dar al-Ma’arif, Cairo, Egypt. 9th edition, n.d. on publication. See also, p. 362, al-Sharh al-Qawim fi Hill Alfaz al-Sirat al-Mustaqim. ‘Abd Allah al-Harawi. Dar al-Masami’; Beirut, Lebanon, 2004.)

• Imam al-Nisa’i records a Hadith with a sound chain from Ikrama that Ibn ‘Abbas said,
Are you surprised that friendship was granted to Ibrahim, direct dialogue to Musa and vision to the Muhammad (peace and blessings of Allah be upon him)?’
 (Cited in Zia al-Nabi. Pir Muhammad Karam Shah al-Azhari. (p. 533) (vol. II; 4th ed.) Zia al-Quran Publications, Lahore,1420 A.H.)
• Imam ‘Abd al-Razzaq narrated from Ma’mar that Hasan Basri would take an oath upon insisting that the Prophet (peace and blessings of Allah be upon him) saw his Lord.
(p. 534. Ibid.)
• Ata’ believes that the Prophet (peace and blessings of Allah be upon him) saw him with his heart. (p. 118.  al-Shifa bi Ta’rif Huquq al-Mustafa. Allama Qadi Abu al-Fadhal ‘Ayadh ibn Musa (d. 544 A.H. /1149 C.E.). Dar Ibn Hazm Publications, Beirut, 2002)
• Ibn Khuzaima narrates with a strong chain ‘that Muhammad (peace and blessings of Allah be upon him) saw his Lord.’
(Cited in al-Sharh al-Qawim fi Hill Alfaz al-Sirat al-Mustaqim. (p. 362) ‘Abd Allah al-Harawi. Dar al-Masami’; Beirut, Lebanon, 2004)

• In response to the saying of ‘Aisha (may Allah be pleased with her), the scholars have offered numerous answers.

-Firstly, al-Maruzi once asked Imam Ahmad ibn Hanbal ‘the people say that ‘Aisha said that whoever assumes Muhammad saw his Lord has invented a lie against AllahHow do you respond to this?’
He replied, ‘I respond with the saying of the Prophet (peace and blessings of Allah be upon him) that ‘I saw my Lord’. And the saying of the Prophet (peace and blessings of Allah be upon him) is stronger than her opinion.’
(p. 534-5. Zia al-Nabi. Pir Muhammad Karam Shah al-Azhari. (p. 532) (vol. II; 4th ed.) Zia al-Quran Publications, Lahore,1420 A.H.)

On another occasion, Imam Ahmad ibn Hanbal was asked if the Prophet (peace and blessings of Allah be upon him) saw his LordHe said, ‘he saw him, he saw him’ until he became breathless. (p. 537 Ibid.)

The verse ‘No vision can grasp Him; But His grasp is over all vision; And He is Subtle, Well-Aware’…’ seemingly suggests that no one can see Allah.

However, Qadi ‘Ayadh writes that it in theory, it must be possible to see Allah. This is because Musa asked Allah to honour him with His vision (Araf: 143). And prophets do not ask Allah for matters that are impossible.
 (p. 119. al-Shifa bi Ta’rif Huquq al-Mustafa. Allama Qadi Abu al-Fadhal ‘Ayadh ibn Musa (d. 544 A.H. /1149 C.E.). Dar Ibn Hazm Publications, Beirut, 2002. See also, p. 4. Sahih Muslim bi Sharh al-Imam al-Nawawi. Vol II; Part I. Dar al-Fikr; Beirut. n.d. on publication).
 

-Secondly, Ibn Hajr answers the claim that ‘Aisha (may Allah be pleased with her) asked the Prophet (peace and blessings of Allah be upon him) about the meaning of the verse, upon which he asserted that he saw Jibrael. He writes that ‘Aisha asked about the verse And surely he saw him on the bright horizon’. This verse is undoubtedly referring to the Prophet’s (peace and blessings of Allah be upon him) vision of Jibrael. This is because this actual verse is from Surah Takvir, which does refer to Jibrael. Allah says in the Qur’an,
‘This [Qur’an] is the word (brought) by an honoured Messenger- who is powerful and dignified with the Lord of the Mighty Throne- There he is the obeyed one (of the angels) and trustworthy. And this companion of yours is not mad. And surely he saw the messenger on the bright horizon.’ (Takvir 19-23) 


This refers to when the Prophet (peace and blessings of Allah be upon him) saw Jibrael in his original form, with six-hundred wings on the bright horizon. 

But the verse in Surah Najam refers to the highest horizon, which is beyond the Sidra al-Muntaha.

 ‘Aisha asked the Prophet (peace and blessings of Allah be upon him) about Surah Takvir, but that does not refer to the Isra. It is Surah Najam that refers to the Isra.

Ibn ‘Abbas (May Allah be pleased with him) narrates that the Prophet (peace and blessings of Allah be upon him) said.
I saw my Lord in the most beautiful form [in a dream]. He asked me, ‘O Muhammad! Do you know what the exalted angels argue over?’ I replied ‘I do not know’. Hence He placed his hand between my shoulders and I felt coolness in my chest. Hence [as a result] everything became apparent to me and I knew everything…”
[Imam Tirmidhi in Sunan al-Tirmidhi. Hadīth no. 3158. Chapter; the Tafseer of the Qur’ān. Book; from Surah Swadh].



It is very evident that the Beloved Prophet Salla Allahu ta'ala 'alayhi wa 'aalihi wa Sallam experienced Me'raj on numerous occasions. A few of these where spiritual whilst only one was physical.

'In other words it is proven that the Prophet Salla Allahu 'alayhi wa Sallam had Me'raj only once physically and numerous times in a dream and that which took place in the dream, was the inception and introduction of that which took place physically.' It is thus proven that the Physical Me'raj was only once.

Now, that we have understood the above mentioned explanations, it is thus clear that the Me'raj that Hadrat Ameer Muawiyah and Sayyida Aisha radi Allahu anhuma are referring to is the spiritual Me'raj which was in a dream.

Now this is clear and can not be contested as this is the best of all explanations and answers to these issues as there is no refuting of any Hadith in it as well, just as it is evident in the Hashia Khayali which is the footnotes of Sharah Aqaaid, on page 406: 

'And it is best that they should be given this answer, that verily the Prophet Salla Allahu 'alayhi wa Sallam went for Me'raj twiceonce with the body and soul and once only with the soul.
The narration of Sayyida Aisha is related to the second type of Me'raj, in other words the one with only the soul.'

It is on page 32 of Sharah Fiqh Akbar as follows:

'It can be said that the Me'raj occurred on numerous occasions. It is for this reason that there is difference of opinion relating to the details of the Me'raj.

One statement is that it was up to Jannat and the other is that it was up to the Arsh and third is that it was even beyond the Arsh and this will not mean that because there are numerous narrations, then the issue of Namaaz being Fard will be Fard on every such occasion, as the Imam of the Wahabis; Ibn Qayyim tried to wrongly imply.

Now once again, it is evident from all that has been mentioned that the narrations of Hadrat Ameer Muawiyah and Sayyida Aisha refer to the 'Spiritual Me'raj and not to the actual Physical Me'raj.

' The Physical Me'raj can thus not be refuted as there is no room for refutation, as this would lead to much objections and huge situations which can never be resolved.

Both the statements of Hadrat Ameer Muawiyah and Sayyida Aisha are correct and Haq reality/truth] as they refer to the spiritual Me'raj and in the said context it is totally correct, and neither of them rejects the physical Me'raj.

It must be also noted that Sayyida Aisha radi Allahu anha mentioning that the Prophet Salla Allahu 'alayhi wa Sallam did not leave her side during Me'raj can never be referring to the Physical Me'raj as at that time Sayyida Aisha' was not even born (and thus not yet in the home of the Prophet Salla Allahu 'alayhi wa Sallam.)

It is in Sharah Fiqh Akbar as follows:

'And the proper explanation to this is that the Me'raj occurred in Makkah Muazzamah during the early days after announcement of Nabuwat [Prophethood] and Sayyida Aisha radi Allahu anha was not even born at this time.'

Hadrat Aisha radi Allahu anha says differently and Hadrat Ibn Abbas radi Allahu anhu proves it and both are supported by a group of Sahaba-e-Kiraam.

After them the Tabi'een, then the Tab'be Taabi'een have also remained in difference in certain issues relating to the divine vision.

Some have remained silent and have not said anything.

 It is the most famous and most accepted fact amongst the learned scholars that the Prophet Salla Allahu 'alayhi wa Sallam did see his creator with the eyes of the head.

It is recorded in Mualimut Tanzeel (pg 148):

Some Ulama have said that the Beloved Messenger of Allah Salla Allahu 'alayhi wa Sallam saw Allah ta'ala with the eyes of the heart and now with the eyes of the head, and it must be noted that this opinion is contrary to the Hadith and the true Mazhab is this, that he Salla Allahu 'alayhi wa Sallam saw his Creator with the eyes of his head.' It has been thus clarified that the Prophet Salla Allahu 'alayhi wa Sallam saw Almighty Allah with the eyes of his head and this the correct belief and the acceptable belief.

---

---

Alahazrat Mujaddid
Imam Ahmad Raza
 (Alaihi Rahmah)

QUESTION:

What is the Ruling of the Ulama of Islam concerning the Divine Sight of Almighty Allah?

Did the Beloved Messenger, may Allah's peace and blessings be upon him, see Almighty Allah with his naked eye on the night of Me’raaj? 

Is there any proof in the Hadith Sharif concerning this subject?


ANSWERS:
Imam Ahmad ibn Hanbal in his Musnad narrates from Sayyidina Abdullah ibn Abbas that the Beloved Messenger, may Allah's peace and blessings be upon him, said, “I saw my Sublime Creator.”

Imam Jalaluddin Suyuti in his Khasaais-e-Kubra and Allama Abdur Rauf Munadi in his Tafseer Shar’ha Jameh Sagheer state that this Hadith Sharif is authentic.

Imam Muhaddith ibn Asakir narrates from Sayyidina Jabir bin Abdullah that the Beloved Messenger, may Allah's peace and blessings be upon him, states:
“Verily, Almighty Allah blessed Sayyidina Musa with the privilege of dialogue and cherished me with his Divine Vision and exalted me with the Crown of Intercession and the Fountain of Kawthar.”

Imam Asakir also narrates from Sayyidina Abdullah ibn Masud who reported that the Beloved Messenger, may Allah's peace and blessings be upon him, states:
“My Glorious Lord said to me, ‘I gave My friendship to Sayyidina Ibrahim and spoke to Sayyidina Musa, and O Muhammad! I blessed you with My Meeting (where you saw My Divine Being without any obstacles).”
Majma-ul-Bihaar explains the word ‘ ’ as Almighty Allah blessed His Beloved with such a Presence and Vision that there were no veils as barriers and no intervention of an Angel.

 ibn Marduwiyya narrates from Sayyida Asma bint Abu Bakr that:
the Beloved Messenger, may Allah's peace and blessings be upon him, was praising the excellence of Sidratul Muntaha when I enquired from him, “Ya Rasulallah! What did you see at Sidratul Muntaha ?” He replied, “There I saw the Divine Glory (i.e. of Almighty Allah ).”

 Tirmidhi Sharif narrates from Sayyidina Abdullah ibn Abbas states:

“We, the Bani Hashim (Ahle Bait), say that undoubtedly, Sayyidina Muhammad, may Allah's peace and blessings be upon him, saw Almighty Allah twice.”
  
ibn Ishaq narrates from Sayyidina Abdullah ibn Abi Salma that:

Sayyidina Abdullah ibn Umar enquired of Sayyidina Abdullah ibn Abbas to find out whether the Beloved Messenger, may Allah's peace and blessings be upon him, saw Almighty Allah, and he replied, “Yes.”

The words of Tabrani state:
Sayyidina Abdullah ibn Abbas said that the Beloved Messenger, may Allah's peace and blessings be upon him, saw Almighty Allah.
Akrama, who was his student, asked him:, “Did the Beloved Messenger, may Allah's peace and blessings be upon him, see Almighty Allah ?” He replied, “Yes, Almighty Allah blessed Sayyidina Musa with Dialogue, Sayyidina Ibrahim with Friendship and Sayyidina Muhammad, may Allah's peace and blessings be upon him, with His Divine Presence”. [Words of Tabrani] “And verily, Sayyidina Muhammad, may Allah's peace and blessings be upon him, saw Almighty Allah twice”.

Imam Tirmidhi states that this Hadith Sharif is Hasan. Imam Nisa’e, Imam ibn Hazeema and Hakim all record the following:
Are you surprised of the Dialogue of Sayyidina Musa, Friendship of Sayyidina Ibrahim and Divine Sight of Sayyidina Muhammad ?
Hakim has said that this is a Sahih Hadith Sharif. Imam Qastalani and Imam Zarqani both acknowledge the authenticity of this Hadith Sharif.

It is narrated in Tabrani and Moh’jam Awsat:
Sayyidina Abdullah ibn Abbas says that “Verily, Sayyidina Muhammad, may Allah's peace and blessings be upon him, saw his Lord twice, once with his physical eye and once with the eye of his heart.”
Imam Suyuti, Imam Qastalani, Allama Shami and Allama Zarqaani all say that there is no doubts in the authenticity of this Hadith Sharif.

ibn Hazeema and Imam Bazaz both narrate from Sayyidina Anas ibn Malik:
“Verily, Sayyidina Muhammad, may Allah's peace and blessings be upon him, saw his Most Gracious Creator.”
Imam Ahmad Qastalani and Imam Abdul Baqi Zarqani state that the authenticity of this Hadith Sharif is very strong.

Imam Muhammad ibn Ishaq narrates this Hadith Sharif from Sayyidina Abu Huraira:
Marwan asked Sayyidina Abu Huraira if the Beloved Messenger, may Allah's peace and blessings be upon him, saw Almighty Allah and he replied, “Yes”.

Imam Abdur Razzaq, the teacher of Imam Bukhari, in his famous Musannaf reports from his teacher Imam Mah’mar:
Imam Mah’mar narrates from Imam Hasan Al-Basri who swore an oath in the Name of Almighty Allah that the Beloved Messenger, may Allah's peace and blessings be upon him, positively saw his Creator (Almighty Allah).

Similarly, Imam ibn Hazeema narrates from Sayyidina Urwa bin Zubair, who is the cousin of the Beloved Messenger, may Allah's peace and blessings be upon him, and grandson of Sayyidina Abu Bakr, that he also accepts that the Beloved Messenger, may Allah's peace and blessings be upon him, saw Almighty Allah on the night of Meraj and he used to get very upset if anyone rejected this.


The following Luminaries held similar views:

1. Sayyidina Kaab Ahbar who was a great Aalim of the previous scriptures
2. Imam ibn Sha’hab Zahri Qarshi
3. Imam Mujahid Makh’zoomi Makki
4. Imam Akrama bin Abdullah Madani Hashmi
5. Imam Ata bin Rabah Qarshi Makki, teacher of Imam Abu Hanifa.
6. Imam Muslim bin Sabeeh Abu’d-Duha etc. and all the students of Aalim-ul-Quran Jabrul-Ummah Sayyidina Abdullah ibn Abbas confirm the Divine Vision.

Imam Ahmad Qastalani states in Mawahibul Ladunniya:

Imam Khal’lal in Kitab-us-Sunnah narrates from Imam Ishaq bin Marozi that Imam Ahmad ibn Hanbal accepts this Tradition and confirms this by saying that:
the Beloved Messenger, may Allah's peace and blessings be upon him, said, “I saw my Creator (Almighty Allah)." [briefly quoted]

Imam Naqqash in his Tafseer narrates from Imam Sanadul Anam that:
He said, “I accept the Hadith of ibn Abbas that the Beloved Messenger, may Allah's peace and blessings be upon him, saw his Creator (Almighty Allah) with his eyes, he did see, he did see, he did see”.
He repeated this till his breath lasted.

Imam ibn Khateb Misri states in Mawahib Sharif that:
Mah’mar bin Rashid Basri bul-Hasan Ash’ari and other Ulema acknowledge this, and this is the Madhab of the Ahle Sunnah, Imam Abul Hasan Ash’ari And the majority of his followers.

Allama Imam Sha’hab Khafaji in his Nasim-ur-Riyaad, the commentary of Shifa Qazi Ayad, states that:
“The most correct and pure Madhab is that the Beloved Messenger, may Allah's peace and blessings be upon him, on the night of Me'raj saw Almighty Allah with his naked eyes as it is the Madhab and Consensus of the illustrious Sahaba fraternity.”

Imam Nawawi in Shar’ha Muslim Sharif and Allama Muhammad bin Abdul Baqi in Shar’ha Mawahib states:
“It is the consensus of the majority of Ulema that the Beloved Messenger, may Allah's peace and blessings be upon him, saw Almighty Allah with his naked eyes on the night of Meraj.”


QUESTION:
What is the ruling of the Noble Ulama regarding the Beloved Messenger, may Allah's peace and blessings be upon him, going up to the Arsh in the night of Meraj? Is this an established fact because Zaid says that this is a lie. Is Zaid’s statement correct or not?

ANSWER:
Indeed the illustrious Ulema and distinguished Imams of Islam have in their authentic books expressed great detail regarding this subject. All these are based on the Ahadith Sharif.
Although these Ahadith are forwarded () or problematic (), both are unanimously agreed upon and accepted by the sector of Fada’il (virtues) by the Muhadditheen. The narrators and presenters are all trustworthy. It depends solely on the authenticity of solid proof. Hence, confirmation deplores contradiction.

Imam-e-Ajal Sayyidi Muhammad Busairi, in his renowned Qasida Burdah Sharif states:
“the Beloved Messenger, in the short space of time, travelled from Masjid-e-Haram to Masjid-e-Aqsa. This sacred journey was bright like the brilliance of the full moon.

The Beloved, may Allah's peace and blessings be upon him, travelled in the night of Meraj until he reached the station of Qaba Qosain. No creation could reach this height nor possessed the courage to do so.

The noble status of the Nabi, may Allah's peace and blessings be upon him, left everything below him when he proceeded towards the Divine Height of the Unique Lord (Almighty Allah) on the Night of  Ascension.

The Beloved enjoyed such excellence that no one can share. He passed such place where no creation set foot.”

Rasulallah, may Allah's peace and blessings be upon him, was blessed with exclusive gifts & secrets and passed all the
heights without any hindrance, Without doubt, this goes to say that the Master, may Allah's peace and blessings be upon him, travelled the secret and timeless regions alone to the Divine Presence and met & saw Almighty Allah.

Allama Mullah Ali Qari in his Shar’ha elaborates on Imam Busairi’s verses:
“the Beloved Messenger, may Allah's peace and blessings be upon him, passed all the Secret Curtains and reached the Divine Absolute Presence of the Supreme Creator (Almighty Allah) as one reaches one’s goal leaving everyone behind. There was no step of excellence in the entire universe that the Master, may Allah's peace and blessings be upon him, did not surpass. In fact, the Master, may Allah's peace and blessings be upon him, transcended above the domain of space & time and entered the Station of Qaba Qosain and O’adna. Then, Almighty Allah the Supreme spoke to the Beloved what He had to Say.”

Likewise, Imam Abu Abdullah Sharfuddin Muhammad states in Ummul-
Qurra:

“The Master, may Allah's peace and blessings be upon him, advanced till Qaba Qosain (Divine Presence) and this is indeed the ultimate.”

These are the Secret Stations where desires and thoughts cannot contemplate because there are no paths that lead to them.”

Thus, Imam ibn Hajr Makki comments in the Shar’ha of Umm-ul-Qura.
Some state that there were ten Merajs on the night of Isra. There were seven in the seven skies, the eighth [Sidratul Muntaha], the ninth in the Divine Levels and the Tenth to the Arsh.

Sayyedi Allama Arif-e-Billah Abdul Ghani Nablusi reaffirms this in Hadiqa-e- Nadiyyah Shar’ha Tareeqa-e-Muhammadiya:
“There were ten Merajs. The tenth was from the Arsh till the Divine Presence.”
Imam ibn Hajr Makki states in Shar’ha Hamziyya:
“When Nabi Suleman was given the wind, it carried him the distance of one month’s journey in one day. Our Master, may Allah's peace and blessings be upon him, was given the Buraq which carried him from the earth to the Arsh in a fleeting moment. The shortest portion of this journey (between earth and the seven skies) takes seventeen thousand years. And Almighty Allah only knows the distance above the Arsh to the Divine Levels with the Raf Raf (a special creature which transported Rasulallah, may Allah's peace and blessings be upon him, to Almighty Allah).”

It is also recorded in the same Shar’ha Hamziya:
“Nabi Musa was blessed with Dialogue (Kalam). Similarly, our Master, may Allah's peace and blessings be upon him, was blessed on the night of Isra with Divine Presence. He saw Almighty Allah from a very close range with his naked eye. You cannot compare
the experiences of Mount Tuur with the experiences of our Master, may Allah's peace and blessings be upon him, with
Almighty Allah.”

It is further recorded in the same Kitab:
“the Beloved Messenger, may Allah's peace and blessings be upon him, physically proceeded to the skies on the night of Isra in wakefulness. From there to the Sidratul Muntaha, to the Divine Levels, to the Arsh and Raf Raf till he saw the Divine Vision.”

Allama Ahmad bin Muhammad Sawi Maliki Khal’wati in a marginal annotation of Umm-ul-Qura writes:
“The Beloved Habib, may Allah's peace and blessings be upon him, undertook the journey of Meraj in wakefulness with his body and soul. He travelled from Masjid-e-Haram to Masjid-e-Aqsa. Then up to the skies, then Sidratul Muntaha, to the Divine Levels, to the Arsh and Raf Raf.”

Imam Ash-Sheikh Sulayman Al-Jamal states in Futuhat-e-Ahmad Shar’ha Hamziya:
“The heights of the Beloved Messenger, may Allah's peace and blessings be upon him, in the night of Isra was from Bait-ul-Muqaddas to the seven skies. And from there to wherever Almighty Allah Willed. But, it is reckoned that he did not go further than the Arsh.”
It also recorded in the same Kitab:
“There were ten Merajs on the night of Isra. Seven in the skies, eighth Sidrat-ul-Muntaha, ninth Divine Levels and tenth, the Arsh. The research scholars of Meraj say that he did not go further than the Arsh.”
He goes on further to say:
“When the Beloved, may Allah's peace and blessings be upon him, passed the seventh sky, the Sidratul Muntaha was raised in front of him. He passed that and reached the Divine Levels. He was then placed in the World of Noor (Divine Light). There he passed seventy thousand Curtains of Light. The distance between each curtain is a distance of five hundred years. Then a green bedding was hung before him. The Master, may Allah's peace and blessings be upon him, passed this and reached the Arsh. He did not go further than this but reached the station of Qaba-Qosain of his Lord.”
---


Sheikh Suleman Al-Jamal gives preference to the Master, may Allah's peace and blessings be upon him, not going above the Arsh while the words & views quoted of Imam ibn Hajr Makki and others stress that the Master, may Allah's peace and blessings be upon him, proceeded above the Arsh and La-Makaan (Super-Divine Region beyond Time and Space).

La-Makaan is indeed above the Arsh. So, in reality, there is no contradiction between these two views.
The boundaries of space (Mayan) end at the Arsh and beyond this are the region beyond time and space. A body needs space (Mayan) for it to be in, but the Beloved, may Allah's peace and blessings be upon him, proceeded with his Sacred Soul to the furthest regions of the Arsh, his Sacred Soul went beyond all limited bounds to experience the Divine Vision.
The Creator Almighty Allah who took the Beloved, may Allah's peace and blessings be upon him, there or the Beloved, may Allah's peace and blessings be upon him, who went there only knows these limits. The words of Sayyidi Makashifeen Sheikh-e-Akbar ibn Arabi points to this fact. Shortly, I will quote his words:

He says that the Arsh was journey’s limit of the Beloved ’s sacred feet. Therefore, the journey of the sacred feet ended on the Arsh. Allah Almighty forbids! This termination does not mean that there were any faults or mishaps in the sacred journey.
In fact, the journey terminated because the sacred feet encompassed every possibility, creation and space.

There was no space (Makaan) for the Beloved’s, may Allah's peace and blessings be upon him, feet to reach above the Arsh. But the journey of the Beloved’s, may Allah's peace and blessings be upon him, sacred heart terminated at Qaba-Qosain.
Is there a doubt in one’s heart of what is beyond the Arsh that the Beloved, may Allah's peace and blessings be upon him, proceeded towards? Then listen to the words of Imam-e-Ajal Arif-e-Billah Sayyidi Ali Wafa, which is quoted by Imam Abdul Wahab Sha’rani in his masterpiece, Al-You’ waqet wal Jawahir Fi Aqa’idil-Akabir:
“A perfect Man is not he who circumfuses the Arsh and whatever it encompasses, namely, the skies, Jannah and Jahanam. But, a perfect Man is he, whose vision surpasses all these dimensions and sees & appreciates the Glory of the Creator (Allah Almighty) of all these dimensions.”

Imam Allama Ahmad Qastalani states in Mawahibul Ladunniya and Man’hi-
Muhammadiya, and Allama Muhammad Zarqaani in his Shar’ha state:
“It was the exclusivity of the Beloved Messenger, may Allah's peace and blessings be upon him, that he saw Almighty Allah with his physical eyes in wakefulness and this is the preferable Madhab. Almighty Allah Spoke to His Beloved in those high Divine regions which was above all
possibilities and Imaginations.
Imam ibn Asakir narrates from Sayyidina Anas ibn Malik that the Prophet of Almighty Allah, may Allah's peace and blessings be upon him, said, “On the night of Isra, my Lord drew me so close to Him that we were two bows apart, in fact, even closer.”

It is also stated in the same Kitabs:
“There was a difference in opinion amongst the Ulema whether there was one Meraj or two, one with the body and soul in wakefulness, and the other in a dream or wakefulness from Masjid-e-Haram to Masjid-e-Aqsa. Then, from Aqsa, in a dream till the Arsh. The truth is that there was one Isra and an entire journey from Masjid-e-Haram to the Arsh was physical and in wakefulness. This
is the Madhab of the majority of Ulrma, Muhadditheen, Fuqaha and Mutakallimeen.”

The same Kitab further states:
“There were ten Merajs and the tenth was till the Arsh.”
It is also recorded in the same Kitab:
“It is reported in Sahih Bukhari by Sayyidina Anas ibn Malik that the Beloved Rasul of Almighty Allah, may Allah's peace and blessings be upon him, said, “Jibra’il proceeded with me till the Sidratul Muntaha. Then, the Divine Power of the Almighty Lord drew me to a distance of two bows close to Him (Almighty Allah). In fact, even closer.”

This closeness was above the Arsh as mentioned in the Hadith Sharif.

Allama Sha’hab Khafaji in his Nasimur Riyad Shar’ha Shifa Imam Qadi Ayad states:
“It is reported in the Hadith of Meraj that when the Master, may Allah's peace and blessings be upon him, reached Sidratul Muntaha then, Sayyidina Jibra’il presented the Raf Raf which carried him to the Arsh.”

It is noted in the same Kitab:
“The units of Sahih Ahadith emphasize that the Master, may Allah's peace and blessings be upon him, visited Jannah and the Arsh or the boundaries of that region beyond which lies the extraterrestrial domain (La-Makaan). This all happened physically and in wakefulness.”

Sayyedul Mukashifeen Sheikh-e-Akbar Muhyuddin ibn Arabi, in the 216th chapter of his famous Futuhat-e-Makkiya, states:
“The Holy Quran was the beautiful character of the Beloved Messenger, may Allah's peace and blessings be upon him, and the unique characteristics of the Divine Names of Almighty Allah was found in him. In the Holy Quran, Almighty Allah announces through the praise of His Attributive Qualities of His appearance on the Sacred Arsh.

Similarly, Almighty Allah the Supreme, blessed His Beloved, may Allah's peace and blessings be upon him, with the reflection of His Divine Appearance of the sacred Arsh and praised him. The Arsh is that high station where the Isra of Rasuls end. This proves that the Isra of the Beloved Messenger, may Allah's peace and blessings be upon him, was physical because if it was a dream then Almighty Allah would have not praised his appearance on the Sacred Arsh.
Only the unpleasant reject this reality.”

Imam Allama Arif-e-Billah Abdul Wahab Sha'rani in his Al-Yuwaqet wal Jawahir, quotes from Muhyuddin ibn Arabi that:

“Verily, he (Muhyuddin ibn Arabi , may Allah be pleased with him) said that this statement of praise of the exalted Habib, “And until that time when I was elevated to the Divine Levels” reflects to the fact that the termination of the physical feet’s journey was at the Sacred Arsh.”

Sheikh-e-Muhaqqiq Imam Abdul Haq Muhaddith Dehlvi states in his Madarjun-Nubuwah:
the Beloved Messenger, may Allah's peace and blessings be upon him, said, “Then a green Raf Raf (Divine Carrier) was laid for me. Its light was even greater than that of the sun. Its brilliance brightened my vision. I was seated on it and taken into the Heavens until I reached the Arsh of Almighty Allah.”

He further states:
“It is narrated that when the Beloved Messenger, may Allah's peace and blessings be upon him, reached the Arsh, it respectfully touched his Sacred Garb.”

He states in Ash’atul-Lam’aat Sharha Mishkat that:

“No one else besides the Beloved Habeeb, may Allah's peace and blessings be upon him, reached this Height in the Heavens. This was a timeless and spaceless transcendental region.”


Meraj surpassed the limits of human nature as Allah’s special Servant was taken from Masjid-e-Haram.


He reached the Divine Zone that cannot be explained. This zone has no place, description, name or direction.

Also Sheikh-e-Muhaqqiq states in the same Kitab, in the third section, under “Divine Vision of Almighty Allah”, while discussing the Hadith Sharif that:
“Indeed, the Beloved Messenger, may Allah's peace and blessings be upon him, saw his Sublime Creator twice. First at Sidratul Muntaha and then at the Arsh.

It is recorded in the fourth volume, number 283, in the Maktubat of Hazrat Mujaddid Alf Sani Sheikh Ahmad Sirhindi that:
“On the night of Meraj, the Beloved Messenger, may Allah's peace and blessings be upon him, did not leave the boundaries of time & space and surpassed the restrictions of human nature.
He saw the Secrets from Eternity till Eternity combined in a dot of unity.”

He further states at number 272 that:

“Sayyidina Muhammad, may Allah's peace and blessings be upon him, is the Most Beloved of Almighty Allah and the most unique in creation. He was the only creation to be blessed with physical Meraj. He travelled further than the Arsh, Kursi and limitations of time & space.”

Imam Ibnus Salah states in Ma’arifat-e-Anwa’e-Ilmul Hadith that:
“The Authors and Jurists say that the Beloved Habib, may Allah's peace and blessings be upon him, said so and so (signs). Nobody understood the explanation of the Nabi. Muhaddith Abu-Bakr Al-Hafiz named this Hadith “Al-Mursal” in accordance to that School which classify all the non-Muttasil Ahadith as Mursal.

It recorded in Tal’weh, etc. that:

“If the chain of narration have not been mentioned then it will be regarded as Mursal.”

It is stated In Musallamul-al-Thuboot that:

“The Mursal Hadith will be regarded as authentic because it is the words of the Beloved Messenger, may Allah's peace and blessings be upon him.

It is states in Fawateh-ar-Rahmoot that:

“According to the Principles of Hadith (Usool), all Mursal Hadith will be classified as Sahih.”

It further states:

“If a Sahaba narrates a Mursal Hadith then it will be unanimously accepted. If a non-Sahaba narrates it then it will also be considered as accepted. Imam Abu Hanifa, Imam Malik and Imam Ahmad Ibn Hanbal say that the Mursal of a non-Sahaba will be unconditionally accepted if the Narrators are indisputable.”

It is recorded in Mirqat Shar’ha Mishkat that:

“There is no harm to present a Mursal Hadith as proof because a Hadith-e-Munqata’ah (Hadith with broken chain of narrators) is accepted as useful in Fada’il (in praise of Luminaries).”

Imam Qadi Ayad states in Shifa Sharif:
“the Beloved Messenger, may Allah's peace and blessings be upon him, informed of the Shahada of Sayyidina Ali that his attacker is a Jahannami. (This is an example of a Mursal Hadith).”

It states in Nasim-ur-Riyad:
“It is obvious that this information came through the Prophet of Almighty Allah. All the Muhadditheen accept the above Hadith, besides Imam Ibn Atheer, who says that in Nihaya, that Sayyidina Ali said, “I am the distributor of fire.” Imam Sha’hab Khafaji says that Ibn Atheer is correct in his decision about what Sayyidina Ali said which is not used as an opinion. Therefore, this Hadith will be classified as a Marfuh.

Imam Ibnul Humaam states in Fathul-Qadeer:
“If a Hadith does not have any narrators, its origin will not be rejected.”




-----




Q: "If Allah is not above then why did Prophet go up to meet his Lord?"

Question: We Ahlus-Sunnah Wal Jama’ah negate (like the Salaf) negate direction for Allah (SWT) but what is the answer to the following question put forth by the Salafis that, “If Allah is not above then why did Prophet go up to meet his Lord?”

Answer: This is a nonsensical question. It is like asking, “why did Aļļaah will for the Prophet to have his first revelation by Makkah, and not in China?” You might ask them “why not?”
Aļļaah had willed for the Prophet to see Aļļaah when the Prophet was in the skies. That does not mean that it was a physical meeting. No, Aļļaah is not in a place or direction, and the seeing of Him is without Him being in a place or direction. This seeing could occur anywhere, as Aļļaah is not in a place, but Aļļaah willed for the Prophet to receive the ability to see Aļļaah while in the Sky.

Question: Please also provide an explaination to the negation of direction for Allah from Quraan, Sunnah & Aqeedah Tahawiyyah. In the past you have answered questions about alleged physical ascension and descent of Allah if you can shed some light on the above question, I would be grateful.


Author: Shaykh Abu Adam al Naruiji
---

 Shaykh As-Sawi says the hadith on the rise (al-Miraj) and declared disbeliever those who attribute to Allah the place


In his book "Hashiyyatou s-tafsir al-Sawi ala Jalalayn," the Shaykh As-Sawi said about the hadith of al-Isra wa-l Miraj:

"قوله" قال فرجعت الى ربي "اي الى المكان الذي ناجيت فيه ربي و ليس المراد ان الله في ذلك المكان و رجع له فإن اعتقاد ذلك كفر"

Rough translation:
"His word (that is to say the Prophet)" قال فرجعت الى ربي "(qala farajatou ila Rabbi) means the place where I received the revelation of my Lord. And it is not that Allah is mentioned in there and he (the Prophet) would be returned to Him. Of course, believing in it is disbelief”

- The Shaykh Ahmad Ibn Muhammad As-Sawi al-Misri al-Maliki was born in 1175 and died in 1241 of the Hegira (rahimahoul-Lah), that is to say there are about 200 years. His book "Hashiyyatou s-Sawi" is a commentary on al-tafsir Jalalayn.

- He says the word "فرجعت الى ربي" (ila Rabbi farajatou) does not mean that the Prophet would have returned to a place to find God. The Shaykh As-Sawi says clearly that those who believe it is a disbeliever.

- The meaning of the word "فرجعت الى ربي" (Rabbi farajatou ila) is"I went back to where my Lord had revealed to me."
---
more info:


Here
---