Tarikh (al-Tabari) 795
The Night Journey and the Ascension
قَالَ ابْنُ إِسْحَاقَ: وَأَخْبَرَنِي مَنْ لَا أَتَّهِمُ، عَنْ أَبِي سَعِيدٍ قَالَ سَمِعْتُ رَسُولَ اللَّهِ ﷺ يَقُولُ: " لَمَّا فَرَغْتُ مِمَّا كَانَ فِي بَيْتِ الْمَقْدِسِ أُتِيَ بِالْمِعْرَاجِ، وَلَمْ أَرَ شَيْئًا قَطُّ أَحْسَنَ مِنْهُ، وَهُوَ الَّذِي يَمُدُّ إِلَيْهِ مَيِّتُكُمْ عَيْنَيْهِ إِذَا حُضِرَ، فَأَصْعَدَنِي فِيهِ صَاحِبِي، حَتَّى انْتَهَى بِي إِلَى بَابٍ مِنْ أَبْوَابِ السَّمَاءِ، يُقَالُ لَهُ: بَابُ الْحَفَظَةِ. عَلَيْهِ مَلَكٌ مِنَ الْمَلَائِكَةِ يُقَالُ لَهُ: إِسْمَاعِيلُ. تَحْتَ يَدِهِ اثْنَا عَشَرَ أَلْفَ مَلَكٍ، تَحْتَ يَدَيْ كُلِّ مَلَكٍ مِنْهُمُ اثْنَا عَشَرَ أَلْفَ مَلَكَ ". قَالَ: يَقُولُ رَسُولُ اللَّهِ ﷺ إِذَا حَدَّثَ بِهَذَا الْحَدِيثِ: وَمَا يَعْلَمُ جُنُودُ رَبِّكَ إِلَّا هُوَ [ الْمُدَّثِّرِ: 31 ] ثُمَّ ذَكَرَ بَقِيَّةَ الْحَدِيثِ، وَهُوَ مُطَوَّلٌ جِدًّا، وَقَدْ سُقْنَاهُ بِإِسْنَادِهِ وَلَفْظِهِ بِكَمَالِهِ فِي " التَّفْسِيرِ " وَتَكَلَّمْنَا عَلَيْهِ ; فَإِنَّهُ مِنْ غَرَائِبِ الْأَحَادِيثِ، وَفِي إِسْنَادِهِ ضَعْفٌ، وَكَذَا فِي سِيَاقِ حَدِيثِ أُمِّ هَانِئٍ ; فَإِنَّ الثَّابِتَ فِي " الصَّحِيحَيْنِ "، مِنْ رِوَايَةِ شَرِيكِ بْنِ عَبْدِ اللَّهِ بْنِ أَبِي نَمِرٍ عَنْ أَنَسٍ أَنَّ الْإِسْرَاءَ كَانَ مِنَ الْمَسْجِدِ مِنْ عِنْدِ الْحِجْرِ. وَفِي سِيَاقِهِ غَرَابَةٌ أَيْضًا مِنْ وُجُوهٍ، قَدْ تَكَلَّمْنَا عَلَيْهَا هُنَاكَ، وَمِنْهَا قَوْلُهُ: وَذَلِكَ قَبْلَ أَنْ يُوحَى إِلَيْهِ. وَالْجَوَابُ أَنَّ مَجِيئَهُمْ أَوَّلَ مَرَّةٍ كَانَ قَبْلَ أَنْ يُوحَى إِلَيْهِ، فَكَانَتْ تِلْكَ اللَّيْلَةُ وَلَمْ يَكُنْ فِيهَا شَيْءٌ، ثُمَّ جَاءَهُ الْمَلَائِكَةُ لَيْلَةً أُخْرَى وَلَمْ يَقُلْ فِي ذَلِكَ: وَذَلِكَ قَبْلَ أَنْ يُوحَى إِلَيْهِ. بَلْ جَاءَهُ بَعْدَ مَا أُوحِيَ إِلَيْهِ، فَكَانَ الْإِسْرَاءُ قَطْعًا بَعْدَ الْإِيحَاءِ ; إِمَّا بِقَلِيلٍ كَمَا زَعَمَهُ طَائِفَةٌ، أَوْ بِكَثِيرٍ نَحْوٍ مِنْ عَشْرِ سِنِينَ، كَمَا زَعَمَهُ آخَرُونَ، وَهُوَ الْأَظْهَرُ، وَغُسِلَ صَدْرُهُ تِلْكَ اللَّيْلَةَ قَبْلَ الْإِسْرَاءِ غَسْلًا ثَانِيًا، أَوْ ثَالِثًا، عَلَى قَوْلٍ ; لِأَنَّهُ مَطْلُوبٌ إِلَى الْمَلَأِ الْأَعْلَى وَالْحَضْرَةِ الْإِلَهِيَّةِ. ثُمَّ رَكِبَ الْبُرَاقَ رِفْعَةً لَهُ وَتَعْظِيمًا وَتَكْرِيمًا، فَلَمَّا جَاءَ بَيْتَ الْمَقْدِسِ رَبَطَهُ بِالْحَلَقَةِ الَّتِي كَانَتْ تَرْبِطُ بِهَا الْأَنْبِيَاءُ، ثُمَّ دَخَلَ بَيْتَ الْمَقْدِسِ فَصَلَّى فِي قِبْلَتِهِ تَحِيَّةَ الْمَسْجِدِ. وَأَنْكَرَ حُذَيْفَةُ ؓ دُخُولَهُ إِلَى بَيْتِ الْمَقْدِسِ وَرَبْطَهُ الدَّابَّةَ وَصَلَاتَهُ فِيهِ. وَهَذَا غَرِيبٌ، وَالنَّصُّ الْمُثْبِتُ مُقَدَّمٌ عَلَى النَّافِي. ثُمَّ اخْتَلَفُوا فِي اجْتِمَاعِهِ بِالْأَنْبِيَاءِ وَصَلَاتِهِ بِهِمْ ; أَكَانَ قَبْلَ عُرُوجِهِ إِلَى السَّمَاءِ كَمَا دَلَّ عَلَيْهِ مَا تَقَدَّمَ، أَوْ بَعْدَ نُزُولِهِ مِنْهَا. كَمَا دَلَّ عَلَيْهِ بَعْضُ السِّيَاقَاتِ، وَهُوَ أَنْسَبُ، كَمَا سَنَذْكُرُهُ عَلَى قَوْلَيْنِ. فَاللَّهُ أَعْلَمُ. وَقِيلَ: إِنَّ صَلَاتَهُ بِالْأَنْبِيَاءِ كَانَتْ فِي السَّمَاءِ. وَهَكَذَا تَخَيُّرُهُ مِنَ الْآنِيَةِ اللَّبَنِ وَالْخَمْرِ وَالْمَاءِ ; هَلْ كَانَتْ بِبَيْتِ الْمَقْدِسِ، كَمَا تَقَدَّمَ، أَوْ فِي السَّمَاءِ، كَمَا ثَبَتَ فِي الْحَدِيثِ الصَّحِيحِ. وَالْمَقْصُودُ أَنَّهُ ﷺ لَمَّا فَرَغَ مِنْ أَمْرِ بَيْتِ الْمَقْدِسِ نُصِبَ لَهُ الْمِعْرَاجُ، وَهُوَ السُّلَّمُ، فَصَعِدَ فِيهِ إِلَى السَّمَاءِ، وَلَمْ يَكُنِ الصُّعُودُ عَلَى الْبُرَاقِ، كَمَا قَدْ يَتَوَهَّمُهُ بَعْضُ النَّاسِ، بَلْ كَانَ الْبُرَاقُ مَرْبُوطًا عَلَى بَابِ مَسْجِدِ بَيْتِ الْمَقْدِسِ ; لِيَرْجِعَ عَلَيْهِ إِلَى مَكَّةَ، فَصَعِدَ مِنْ سَمَاءٍ إِلَى سَمَاءٍ فِي الْمِعْرَاجِ حَتَّى جَاوَزَ السَّابِعَةَ، وَكُلَّمَا جَاءَ سَمَاءً، تَلَقَّتْهُ مِنْهَا مُقَرَّبُوهَا، وَمَنْ فِيهَا مِنْ أَكَابِرِ الْمَلَائِكَةِ وَالْأَنْبِيَاءِ، وَذَكَرَ أَعْيَانَ مَنْ رَآهُ مِنَ الْمُرْسَلِينَ ; كَآدَمَ فِي سَمَاءِ الدُّنْيَا، وَيَحْيَى وَعِيسَى فِي الثَّانِيَةِ، وَإِدْرِيسَ فِي الرَّابِعَةِ، وَمُوسَى فِي السَّادِسَةِ، عَلَى الصَّحِيحِ، وَإِبْرَاهِيمَ فِي السَّابِعَةِ مُسْنِدًا ظَهْرَهُ إِلَى الْبَيْتِ الْمَعْمُورِ الَّذِي يَدْخُلُهُ كُلَّ يَوْمٍ سَبْعُونَ أَلْفًا مِنَ الْمَلَائِكَةِ، يَتَعَبَّدُونَ فِيهِ صَلَاةً وَطَوَافًا، ثُمَّ لَا يَعُودُونَ إِلَيْهِ إِلَى يَوْمِ الْقِيَامَةِ، ثُمَّ جَاوَزَ مَرَاتِبَهُمْ كُلَّهُمْ، حَتَّى ظَهَرَ لِمُسْتَوًى يَسْمَعُ فِيهِ صَرِيفَ الْأَقْلَامِ، وَرُفِعَتْ لِرَسُولِ اللَّهِ ﷺ سِدْرَةُ الْمُنْتَهَى، وَإِذَا وَرَقُهَا كَآذَانِ الْفِيَلَةِ، وَنَبْقُهَا كَقِلَالِ هَجَرَ، وَغَشِيَهَا عِنْدَ ذَلِكَ أُمُورٌ عَظِيمَةٌ ; أَلْوَانٌ مُتَعَدِّدَةٌ بَاهِرَةٌ، وَرَكِبَتْهَا الْمَلَائِكَةُ مِثْلَ الْغِرْبَانِ عَلَى الشَّجَرِ كَثْرَةً، وَفَرَاشٌ مِنْ ذَهَبٍ، وَغَشِيَهَا مِنْ نُورِ الرَّبِّ جَلَّ جَلَالُهُ، وَرَأَى هُنَاكَ جِبْرِيلَ، عَلَيْهِ السَّلَامُ، لَهُ سِتُّمِائَةِ جَنَاحٍ مَا بَيْنَ كُلِّ جَنَاحَيْنِ كَمَا بَيْنَ السَّمَاءِ وَالْأَرْضِ، وَهُوَ الَّذِي يَقُولُ اللَّهُ تَعَالَى: وَلَقَدْ رَآهُ نَزْلَةً أُخْرَى عِنْدَ سِدْرَةِ الْمُنْتَهَى عِنْدَهَا جَنَّةُ الْمَأْوَى إِذْ يَغْشَى السِّدْرَةَ مَا يَغْشَى مَا زَاغَ الْبَصَرُ وَمَا طَغَى [ النَّجْمِ: 13 - 17 ] أَيْ: مَا زَاغَ يَمِينًا وَلَا شِمَالًا، وَلَا ارْتَفَعَ عَنِ الْمَكَانِ الَّذِي حُدَّ لَهُ النَّظَرُ إِلَيْهِ، وَهَذَا هُوَ الثَّبَاتُ الْعَظِيمُ، وَالْأَدَبُ الْكَرِيمُ، وَهَذِهِ الرُّؤْيَا الثَّانِيَةُ لِجِبْرِيلَ عَلَيْهِ السَّلَامُ، عَلَى الصِّفَةِ الَّتِي خَلَقَهُ اللَّهُ تَعَالَى عَلَيْهَا ، كَمَا نَقَلَهُ ابْنُ مَسْعُودٍ وَأَبُو هُرَيْرَةَ وَأَبُو ذَرٍّ وَعَائِشَةُ، ؓ أَجْمَعِينَ. وَالْأُولَى هِيَ قَوْلُهُ تَعَالَى: عَلَّمَهُ شَدِيدُ الْقُوَى ذُو مِرَّةٍ فَاسْتَوَى وَهُوَ بِالْأُفُقِ الْأَعْلَى ثُمَّ دَنَا فَتَدَلَّى فَكَانَ قَابَ قَوْسَيْنِ أَوْ أَدْنَى فَأَوْحَى إِلَى عَبْدِهِ مَا أَوْحَى [ النَّجْمِ: 5 - 10 ] وَكَانَ ذَلِكَ بِالْأَبْطَحِ تَدَلَّى جِبْرِيلُ عَلَى رَسُولِ اللَّهِ ﷺ سَادًّا عِظَمُ خَلْقِهِ مَا بَيْنَ السَّمَاءِ وَالْأَرْضِ، حَتَّى كَانَ بَيْنَهُ وَبَيْنَهُ قَابَ قَوْسَيْنِ أَوْ أَدْنَى، هَذَا هُوَ الصَّحِيحُ فِي " التَّفْسِيرِ " كَمَا دَلَّ عَلَيْهِ كَلَامُ أَكَابِرِ الصَّحَابَةِ الْمُتَقَدِّمِ ذِكْرُهُمْ ؓ. فَأَمَّا قَوْلُ شَرِيكٍ عَنْ أَنَسٍ فِي حَدِيثِ الْإِسْرَاءِ: ثُمَّ دَنَا الْجَبَّارُ رَبُّ الْعِزَّةِ فَتَدَلَّى فَكَانَ قَابَ قَوْسَيْنِ أَوْ أَدْنَى. فَقَدْ يَكُونُ مِنْ فَهْمِ الرَّاوِي فَأَقْحَمَهُ فِي الْحَدِيثِ. وَاللَّهُ أَعْلَمُ. وَإِنْ كَانَ مَحْفُوظًا، فَلَيْسَ بِتَفْسِيرٍ لِلْآيَةِ الْكَرِيمَةِ، بَلْ هُوَ شَيْءٌ آخَرُ غَيْرُ مَا دَلَّتْ عَلَيْهِ الْآيَةُ الْكَرِيمَةُ. وَاللَّهُ أَعْلَمُ. وَفَرَضَ اللَّهُ سُبْحَانَهُ وَتَعَالَى، عَلَى عَبْدِهِ مُحَمَّدٍ ﷺ وَعَلَى أُمَّتِهِ الصَّلَوَاتِ لَيْلَتَئِذٍ، خَمْسِينَ صَلَاةً فِي كُلِّ يَوْمٍ وَلَيْلَةٍ، ثُمَّ لَمْ يَزَلْ يَخْتَلِفُ بَيْنَ مُوسَى وَبَيْنَ رَبِّهِ عَزَّ وَجَلَّ. حَتَّى وَضَعَهَا الرَّبُّ جَلَّ جَلَالُهُ، وَلَهُ الْحَمْدُ وَالْمِنَّةُ، إِلَى خَمْسٍ. وَقَالَ: " هِيَ خَمْسٌ وَهِيَ خَمْسُونَ: الْحَسَنَةُ بِعَشْرِ أَمْثَالِهَا ". فَحَصَلَ لَهُ التَّكْلِيمُ مِنَ الرَّبِّ عَزَّ وَجَلَّ لَيْلَتَئِذٍ، وَأَئِمَّةُ السُّنَّةِ كَالْمُطْبِقِينَ عَلَى هَذَا، وَاخْتَلَفُوا فِي الرُّؤْيَةِ ; فَقَالَ بَعْضُهُمْ: رَآهُ بِفُؤَادِهِ مَرَّتَيْنِ. قَالَهُ ابْنُ عَبَّاسٍ وَطَائِفَةٌ، وَأَطْلَقَ ابْنُ عَبَّاسٍ وَغَيْرُهُ الرُّؤْيَةَ، وَهُوَ مَحْمُولٌ عَلَى التَّقْيِيدِ. وَمِمَّنْ أَطْلَقَ الرُّؤْيَةَ أَبُو هُرَيْرَةَ وَأَحْمَدُ بْنُ حَنْبَلٍ ؓ، وَصَرَّحَ بَعْضُهُمْ بِالرُّؤْيَةِ بِالْعَيْنَيْنِ، وَاخْتَارَهُ ابْنُ جَرِيرٍ وَبَالَغَ فِيهِ، وَتَبِعَهُ عَلَى ذَلِكَ آخَرُونَ مِنَ الْمُتَأَخِّرِينَ. وَمِمَّنْ نَصَّ عَلَى الرُّؤْيَةِ بِعَيْنَيْ رَأْسِهِ: الشَّيْخُ أَبُو الْحَسَنِ الْأَشْعَرِيُّ فِيمَا نَقَلَهُ السُّهَيْلِيُّ عَنْهُ، وَاخْتَارَهُ الشَّيْخُ أَبُو زَكَرِيَّا النَّوَوِيُّ فِي " فَتَاوِيهِ ". وَقَالَتْ طَائِفَةٌ: لَمْ يَقَعْ ذَلِكَ ; لِحَدِيثِ أَبِي ذَرٍّ فِي " صَحِيحِ مُسْلِمٍ "، قُلْتُ: يَا رَسُولَ اللَّهِ، هَلْ رَأَيْتَ رَبَّكَ ؟ فَقَالَ: " نُورٌ أَنَّى أَرَاهُ " وَفِي رِوَايَةٍ: " رَأَيْتُ نُورًا ". قَالُوا: وَلَمْ يُمْكِنْ رُؤْيَةُ الْبَاقِي بِالْعَيْنِ الْفَانِيَةِ، وَلِهَذَا قَالَ اللَّهُ تَعَالَى لِمُوسَى فِيمَا رُوِيَ فِي بَعْضِ الْكُتُبِ الْإِلَهِيَّةِ: يَا مُوسَى، إِنَّهُ لَا يَرَانِي حَيٌّ إِلَّا مَاتَ، وَلَا يَابِسٌ إِلَّا تَدَهْدَهَ. وَالْخِلَافُ فِي هَذِهِ الْمَسْأَلَةِ مَشْهُورٌ بَيْنَ السَّلَفِ وَالْخَلَفِ. وَاللَّهُ أَعْلَمُ.
Translation
✧ Ibn Isḥāq said: And he whom I do not suspect informed me, from Abū Saʿīd, who said: I heard the Messenger of Allah ﷺ say: “When I had finished what was in the House of the Holy (Bayt al-Maqdis), the ladder (al-miʿrāj) was brought to me, and I have never seen anything more beautiful than it. It is the one to which your dying person stretches his eyes when death is present. My companion ascended me upon it until he brought me to a gate of the gates of heaven called the Gate of the Guardians. Over it was an angel of the angels called Ismāʿīl. Under his hand were twelve thousand angels, and under the hand of each of those angels were twelve thousand angels.” He said: The Messenger of Allah ﷺ, when relating this ḥadīth, says: “And none knows the hosts of your Lord except Him” [al-Muddaththir: 31]. Then he mentioned the rest of the ḥadīth, and it is very lengthy. We have cited it with its chain and wording in full in “al-Tafsīr,” and we discussed it; for it is one of the unusual ḥadīths, and its chain has weakness, and so too in the context of the ḥadīth of Umm Hāniʾ; for what is established in the two Ṣaḥīḥs, from the narration of Sharīk b. ʿAbd Allāh b. Abī Namir, from Anas, is that the Night Journey was from the mosque, from near the Ḥijr. And in its context there is also strangeness from several aspects, which we have discussed there. Among them is his saying: “And that was before revelation came to him.” The answer is that their coming the first time was before revelation came to him, and that night was without anything in it. Then the angels came to him on another night, and he did not say in that one: “And that was before revelation came to him.” Rather, it came to him after revelation had come to him. Thus the Night Journey was definitively after revelation, either shortly after, as a group claimed, or much after, about ten years, as others claimed, and this is the more apparent. His chest was washed that night before the Night Journey a second or third time, according to one opinion, because he was summoned to the Most High Assembly and the Divine Presence. Then he mounted al-Burāq as an elevation, exaltation, and honor for him. When he came to the House of the Holy, he tied it to the ring to which the prophets used to tie, then he entered the House of the Holy and prayed in its qiblah as a greeting to the mosque. Ḥudhayfah ؓ denied his entering the House of the Holy, his tying the animal, and his praying in it. This is strange, and the affirming text takes precedence over the negating. Then they differed about his meeting with the prophets and his praying with them: was it before his ascent to heaven, as what preceded indicates, or after his descent from it, as some contexts indicate, and this is more fitting, as we shall mention, according to two opinions. And Allah knows best. It is said: His praying with the prophets was in heaven. Likewise, his choosing of the vessels—milk, wine, and water—was it in the House of the Holy, as preceded, or in heaven, as is established in the authentic ḥadīth. The point is that when he ﷺ had finished with the affair of the House of the Holy, the ladder (al-miʿrāj) was set up for him—that is, the stairway—and he ascended upon it to heaven. The ascent was not upon al-Burāq, as some people might imagine; rather, al-Burāq was tied at the gate of the mosque of the House of the Holy, so that he could return upon it to Makkah. He ascended from heaven to heaven upon the ladder until he passed beyond the seventh. Whenever he came to a heaven, its nearest ones met him, and those in it among the great angels and prophets. He mentioned the specific ones of the messengers he saw: Adam in the lowest heaven, Yaḥyā and ʿĪsā in the second, Idrīs in the fourth, Mūsā in the sixth, according to the sound opinion, and Ibrāhīm in the seventh, leaning his back against the Inhabited House (al-Bayt al-Maʿmūr), which every day seventy thousand angels enter, worshiping in it in prayer and circumambulation, then they do not return to it until the Day of Resurrection. Then he passed beyond all their stations until he appeared at a level where he heard the scratching of the pens. The Lote Tree of the Utmost Boundary (Sidrat al-Muntahā) was raised for the Messenger of Allah ﷺ, and its leaves were like the ears of elephants, and its fruits like the jars of Hajar. At that time, great things enveloped it: many brilliant colors, and angels covered it like crows on a tree in abundance, and moths of gold, and its covering from the light of the Lord, majestic is His majesty. He saw there Jibrīl ﷺ, having six hundred wings, between each two wings as between heaven and earth. He is the one about whom Allah the Exalted says: “And he certainly saw him in another descent, at the Lote Tree of the Utmost Boundary, near which is the Garden of Refuge, when there covered the Lote Tree that which covered it. The sight did not swerve, nor did it transgress” [al-Najm: 13–17]. That is: it did not swerve right or left, nor did it rise from the place at which it was given to look. This is the great steadfastness and noble courtesy. This is the second vision of Jibrīl ﷺ, in the form upon which Allah the Exalted created him, as transmitted by Ibn Masʿūd, Abū Hurayrah, Abū Dharr, and ʿĀʾishah, ؓ all together. The first is His saying, the Exalted: “One mighty in power taught him, one of strength; and he stood poised, while he was in the highest horizon, then he drew near and came down, and was at a distance of two bow-lengths or nearer, and He revealed to His servant what He revealed” [al-Najm: 5–10]. That was at al-Abṭaḥ, where Jibrīl descended upon the Messenger of Allah ﷺ, his immense form filling what is between heaven and earth, until the distance between him and him was two bow-lengths or nearer. This is the sound view in the “Tafsīr,” as indicated by the words of the leading Companions whose mention has preceded, ؓ. As for the saying of Sharīk, from Anas, in the ḥadīth of the Night Journey: “Then al-Jabbār, the Lord of Might, drew near and came down, and was at a distance of two bow-lengths or nearer,” it may be from the narrator’s understanding, and he inserted it into the ḥadīth. And Allah knows best. If it is preserved, then it is not an interpretation of the noble verse; rather, it is something other than what the noble verse indicates. And Allah knows best. Allah, glorified and exalted, then prescribed upon His servant Muḥammad ﷺ and upon his community the prayers that night: fifty prayers each day and night. Then he did not cease to go back and forth between Mūsā and his Lord, mighty and majestic, until the Lord, majestic is His majesty—and to Him belongs praise and grace—reduced them to five. And He said: “They are five, and they are fifty: the good deed is multiplied tenfold.” Thus he obtained speech from the Lord, mighty and majestic, that night. The imams of the Sunnah are as if agreed upon this, but they differed about the vision. Some said: He saw Him with his heart twice; this was said by Ibn ʿAbbās and a group. Ibn ʿAbbās and others used the term “vision” without qualification, and it is interpreted as qualified. Among those who used the unqualified term “vision” are Abū Hurayrah and Aḥmad b. Ḥanbal ؓ. Some explicitly stated vision with the two eyes, and Ibn Jarīr chose this and went to extremes in it, and later scholars followed him in that. Among those who explicitly stated vision with the eyes of his head is Shaykh Abū al-Ḥasan al-Ashʿarī, as transmitted by al-Suhaylī from him, and Shaykh Abū Zakariyyā al-Nawawī chose it in his “Fatāwā.” A group said: That did not occur, because of the ḥadīth of Abū Dharr in “Ṣaḥīḥ Muslim”: I said: O Messenger of Allah, did you see your Lord? He said: “Light—how could I see Him?” And in another narration: “I saw a light.” They said: It is not possible to see the Everlasting with the perishable eye, and for this reason Allah the Exalted said to Mūsā, as is related in some of the divine books: O Mūsā, no living thing sees Me but it dies, and no dry thing but it crumbles. The disagreement on this issue is well known among the predecessors and the later scholars. And Allah knows best.
Grades by grader
No grade is recorded for this wording.