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Invalidity of seeing Him


باب في إبطال الرؤية

Invalidity of seeing Him


أحمد بن إدريس، عن محمد بن عبد الجبار، عن صفوان بن يحيى قال: سألني أبو قرة المحدث أن ادخله على أبي الحسن الرضا عليه السلام فاستأذنته في ذلك فأذن لي فدخل عليه فسأله عن الحلال والحرام والاحكام حتى بلغ سؤاله إلى التوحيد فقال أبو قرة: إنا روينا أن الله قسم الرؤية والكلام بين نبيين فقسم الكلام لموسى ولمحمد الرؤية، فقال أبو الحسن عليه السلام: فمن المبلغ عن الله إلى الثقلين من الجن والانس " لا تدركه الابصار ولا يحيطون به علما. وليس كمثله شئ " أليس محمد؟ قال: بلى قال: كيف يجيئ رجل إلى الخلق جميعا فيخبرهم أنه جاء من عند الله وأنه يدعوهم إلى الله بأمر الله فيقول: " لا تدركه الابصار ولا يحيطون به علما وليس كمثله شئ " ثم يقول أنا رأيته بعيني وأحطت به علما وهو على صورة البشر؟! أما تستحون؟! ما قدرت الزنادقة أن ترميه بهذا أن يكون ياتي من عند الله بشئ، ثم يأتي بخلافه من وجه آخر؟! قال أبو قرة: فإنه يقول: " ولقد رآه نزلة اخرى " فقال أبو الحسن عليه السلام: إن بعد هذه الآية ما يدل على ما رأى. حيث قال: " ما كذب الفؤاد ما رأى " يقول: ما كذب فؤاد محمد ما رأت عيناه، ثم أخبر بما رأى فقال " لقد رأى من آيات ربه الكبرى " فآيات الله غير الله وقد قال الله: " ولا يحيطون به علما " فإذا رأته الابصار فقد أحاطت به العلم ووقعت المعرفة، فقال أبو قرة: فتكذب بالروايات؟ فقال أبو الحسن عليه السلام: إذا كانت الروايات مخالفة للقرآن كذبتها. وما أجمع المسلمون عليه أنه لا يحاط به علما ولا تدركه الابصار وليس كمثله شئ؟.

Ahmad b. Idris from Muhammad b. `Abd al-Jabbar from Safwan b. Yahya.

He said: Abu Qurra, the narrator of ahadith asked me to admit him into the presence of Abu’l Hasan ar-Rida عليه السلام, so I asked for his permission in that and he accepted it from me. So he entered upon him and asked him about the permissible, the forbidden, and the rulings – until he asked his question on monotheism (tawhid). So Abu Qurra said: We narrate that Allah has divided His being seen (ar-ru’ya) and His speech (al-kalaam) between the prophets; so he gave Musa [the ability to hear His] speech and gave Muhammad [the ability to] see Him. So Abu’l Hasan عليه السلام said: Then who was it that brought the tidings of Allah to the two weighty things from the jinn and mankind? “Sight cannot comprehend Him” (6:103), “They cannot limit Him by their knowledge” (20:110), “There is nothing like unto Him” (42:11). Was it not Muhammad? So he said: Of course. He said: How could a man come to the whole of creation, and then tell them that he had come [with a message] from Allah, and then call them to Allah by the command of Allah, and then say “Sight cannot comprehend Him” (6:103), “They cannot limit Him by their knowledge” (20:110), “There is nothing like unto Him” (42:11)” – and yet say, “I saw Him with my eye, and I limited Him in my knowledge, and He is in the image of a man”?! Are you not ashamed of yourself?! Even the atheists (zanadiqa) did not dare throw him into this – that he brought a thing from Allah, then brought a thing contradicting it from another perspective! Then Abu Qurra said: But He says, “And verily he saw him, yet another time” (53:13). So Abu’l Hasan عليه السلام said: Verily, after(?) this verse there is an indication of what he had seen, when He says, “The heart did not lie regarding what he saw” (53:11) – He is saying, the heart of Muhammad did not lie in what his eye had seen, and He then elucidated what he had seen. So He says, “he saw the greatest signs of his Lord” (53:18). The signs of Allah are not Allah; and Allah says, “They cannot limit Him in their knowledge” (20:110). If sight was able to comprehend Him, then knowledge would limit Him and He would be [fully] recognized. So Abu Qurra said: So do you belie the narrations? So Abu’l Hasan عليه السلام said: If the narrations contradict the Qur’an, then I belie them. Have the Muslims not agreed that knowledge cannot limit Him, sight cannot comprehend Him, and there is nothing like unto Him? (al-Kafi, Volume 1, hadith 255)

(majhool or sahih) (مجهول أو صحيح)


وعنه، عن أحمد بن إسحاق قال: كتبت إلى أبي الحسن الثالث عليه السلام أسأله عن الرؤية وما اختلف فيه الناس فكتب: لا تجوز الرؤية، ما لم يكن بين الرائي والمرئي هواء [ لم ] ينفذه البصر فإذا انقطع الهواء عن الرائي والمرئي لم تصح الرؤية، وكان في ذلك الاشتباه، لان الرائي متى ساوى المرئي في السبب الموجب بينهما في الرؤية وجب الاشتباه وكان ذلك التشبيه لان الاسباب لابد من اتصالها بالمسببات.

And from him from Ahmad b. Idris.

He said: I wrote to Abu’l Hasan the Third عليه السلام and I asked him about seeing Him and the differences among the people regarding it. So he wrote: Seeing Him is impossible, for there must be air (hawa’) between the perceiver and the perceived, or his sight will not be operational. If air is cut from the perceiver and the perceived, then seeing Him is invalidated. And in this there is alikeness (tashbeeh), for when the perceiver and the perceived have the same medium, alikeness must exist between them. And that is alikeness, for the means must have a connection with the source. (al-Kafi, Volume 1, hadith 257)

(sahih) (صحيح)


محمد بن يحيى وغيره، عن أحمد بن محمد بن عيسى، عن ابن أبي نصر، عن أبي الحسن الرضا عليه السلام قال: قال رسول الله صلى الله عليه وآله: لما اسري بي إلى السماء بلغ بي جبرئيل مكانا لم يطأه قط جبرئيل فكشف له فأراه الله من نور عظمته ما أحب.

Muhammad b. Yahya and other than him from Ahmad b. Muhammad b. `Isa from ibn Abi Nasr from Abu’l Hasan ar-Rida عليه السلام.

He said: The Messenger of Allah صلى الله عليه وآله said: When he sent me to the heavens, Jibra’il reached a place that he had never set foot before. Then it was unveiled to him, and Allah made him see from that light of His greatness which he had loved. (al-Kafi, Volume 1, hadith 261)

(sahih) (صحيح)


محمد بن يحيى، عن أحمد بن محمد بن عيسى، عن ابن أبي نجران، عن عبد الله بن سنان، عن أبي عبد الله عليه السلام في قوله: " لا تدركه الابصار " قال: إحاطة الوهم ألا ترى إلى قوله: " قد جاء كم بصائر من ربكم " ليس يعني بصر العيون " فمن أبصر فلنفسه " ليس يعني من البصر بعينه " ومن عمي فعليها " ليس يعني عمى العيون إنما عنى إحاطة الوهم كما يقال: فلان بصير بالشعر، وفلان بصير بالفقه، وفلان بصير بالدراهم، وفلان بصير بالثياب، الله أعظم من أن يرى بالعين.

Muhammad b. Yahya from Ahmad b. Muhammad b. `Isa from ibn Abi Najran from `Abdillah b. Sinan from Abu `Abdillah عليه السلام regarding His saying, “Sight does not comprehend Him” (6:103). 

He said: It refers to imagination (wahm). Have you not seen His saying, “Proofs have come unto you from your Lord…” (6:104) – it does not mean the sight of eyes – “… so whoever sees, it is for his own good…” (6:104) – it does not mean the sight of eyes – “…and whoever is blind is blind to his own hurt” (6:104) – it does not mean the sight of eyes; rather it refers to the confines of imagination, just as it is said, “fulan is keen-sighted in poetry, and fulan is keen-sighted in monetary issues, fulan is keen-sighted in clothing”. Allah is too great to be comprehended by eyes. (al-Kafi, Volume 1, hadith 262)

(sahih) (صحيح)


محمد بن يحيى، عن أحمد بن محمد، عن أبي هاشم الجعفري، عن أبي الحسن الرضا عليه السلام قال: سألته عن الله هل يوصف؟ فقال: أما تقرء القرآن؟ قلت: بلى قال: أما تقرء قوله تعالى: " لا تدركه الابصار وهو يدرك الابصار "؟ قلت: بلى، قال: فتعرفون الابصار؟ قلت: بلى، قال: ماهي؟ قلت: أبصار العيون، فقال إن أوهام القلوب أكبر من أبصار العيون فهو لا تدركه الاوهام وهو يدرك الاوهام.

Muhammad b. Yahya from Ahmad b. Muhammad from Abi Hisham al-Ja`fari from Abu’l Hasan ar-Rida عليه السلام.

He said: I asked him about Allah – can He be described? So he said: Have you not read the Qur’an? So I said: Of course. He said: Have you not read His تعالى saying, “Sight does not comprehend Him, and He comprehends all sight” (6:103)? I said: Of course. He said: Do they know [the meaning of] sight? So I said: Of course. He said: What is it? I said: The sight of eyes. So he said: The thoughts of the hearts are greater than the sight of eyes. He is not comprehended by thoughts, and He comprehends all thoughts. (al-Kafi, Volume 1, hadith 263)

(sahih) (صحيح)
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