Recently someone has brought to my attention, a video by Jameel Adams in which he makes certain claims about the belief of the Māturīdiyyah and Ashā’irah in regard to the beatific vision of Allāh. Someone on social media asked ‘the Māturīdiyyah’ to respond and refute this video. So here we are. The full link to the video being responded to:
The Shaykh claims we believe that Allāh will be seen on the Day of Judgment, without direction (Jihah) and without facing/turning (Muqabalah). I say: He is correct, this is indeed what we believe, however, he continues his statement by asserting an assumption of our belief as he states ‘this is not real Ru’yah’ or in his words ‘Ru’yah Haqīqīyyah’, rather it is an Inner Vision (Ru’yah al-Qalb); the vision of the heart. Of course, coming from a person who likes to abandon rationality and go by what he knows from the customary norm (‘Ādah) in the worldly realm, he will assume that the seen (Mar’īy), in this case, Allāh, will have to be in a direction, and we will indeed have to ‘face’ or ‘turn’ to him.
There are a few responses that I am going to give, and each will tackle a different point within this assertion.
- What is Vision (Ru’yah)?
- Directionality in Vision & the Ḥadīth about the Beatific Vision.
- What are the opinions our respected Ḥanafī Shuyūkh gave on the details of this issue?
What is Vision (Ru’yah)?
When it comes to the definition of term and reality, we will have to avoid falling into a definition that is common for human nature, for if we were to take a particular definition that is only utilized for humans, then we would fall into absurdity and will have to deny Ru’yah even for Allāh, not just from our angle, but also from the angle of the Shaykh. Therefore, the definition will have to leave enough room for universal realities and possibilities, not a particular reality. If universally, a certain definition exists, that befits the nature of any being, be it humans or jinns, then it is absolutely conceivable that that definition can be used.
What is the definition that is commonly known for this?
Vision is the affirmation of a thing as it is [in its state], by the perception of the eye.
.الرؤیة إثبات الشيء كما هو، بحاسة البصر (البداية في أصول الدين للإمام الصابوني)
Imām al-Ghazālī elaborates further and states that the reality of vision when it comes to human beings, is a type of apprehension that is more perfect and revealing than imagination and knowledge.
It is like perfection or a higher affirmation, for example, the immateriality of things in imagination is not more virtuous than that which is apprehended through the actual sense of sight when it comes to material things. Imagining a bottle of water is not as high in value in knowledge as perceiving a bottle of water in the material world.
From this, it should become clear what vision universally is.
Directionality in Vision & the Ḥadīth about the Beatific Vision
In the words of the Shaykh, apparently, it is not a real sight if the observed (Mar’īy) is not in a direction or facing or faced to.
However, this is false due to the following:
He is making this claim based on the understanding of the vision that he has acquired through his personal experience. This is also known as ‘Ādah. ‘Ādah is the habitual pattern created by Allāh that tends to occur constantly [through His creating]. For example, it is known to us that fire burns, however, this is only known due to the customary norm which we have experienced with fire. It would not be possible to conclude fire burns except with some level of experience and inference. Nevertheless, it is also known, especially in today’s time, one can touch fire, yet it does not burn him. And we constantly see this around us when the settings of the environment and norms are changed.
A closer and more accurate example of this is the story of Ibrāhīm عليه السلام when he was thrown into the fire, yet he was not burned by it. Allāh said:
“Oh fire, be cool and safe on Ibrāhīm.”
یا نار كوني بردا وسلاما على إبراهیم
From this, it should be clear that habitual patterns or customary norms constantly change. Therefore, we cannot rely on experience to negate/affirm a certain thing in the scenario of vision. Especially the point of discussion being an eschatological reality, it should be obvious that a known customary norm will tend to be absent in events of such high significance, just like the Prophet traveling from Haram to Al-Aqsa within one night.
We state, everything that exists, account to reason has the possibility of being seen. And we see things in direction and bodies because the [relations of] direction and bodies are in fact existent. Likewise, we are able to see movement and stillness because the two states exist. If one denies the above, then he would be asked, ‘how would you know the difference between stillness and movement then?’
Furthermore, all these qualities in vision which are acknowledged by people, such as direction, body, color, light, stillness & movement, share a common quiddity. That is existence. The fact that all these qualities share a common quiddity, suggests that we do not see them because they are in the direction, rather we see them because they exist.
A person may claim here, ‘How is this true, when many things that exist cannot be seen?’
We respond as Imām al-Sābūnī and our fellow Māturīdiyyah respond:
“By our reasoning, we adhere to the possibility of seeing every existent thing, not its occurrence. Nothing exists except that it can be seen, however, Allāh has established the customary norm to a state in which some existent things cannot be seen, and that is out of His wisdom not because they themselves cannot be seen.” (See Al-Bidāyah)
It is similar to the story of Jibrīl عليه السلام appearing to the blessed Prophet ﷺ while he had two companions with him. They were unable to see him although the Prophet ﷺ was able to see him. Likewise, the angel of death constantly passes by us, but we are unable to see him, and that is all out of divine wisdom, not because they cannot be seen. This should be sufficient enough as an answer for those who make the objection previously mentioned after having established that all existent things can be seen.
Going back to the initial discussion of direction, we will reuse our definition of vision. Vision is to affirm something as it is, by the means of eyes.
Therefore, if something exists in a direction, then it will indeed be seen in a direction. However, if something exists above direction, then it will be seen without direction. An easier and more comprehensible example for this is; If something exists in a large state [while there is no barrier that affects the vision], then it will be seen in a large state.
In addition, we know that Allāh exists free of direction while we exist in direction. And we know that Allāh sees us while he is in no direction to us. Likewise, we will see him without Him being in a direction to us. In this, there is also a response to those who use this very narration to establish the possibility for Allāh to be in a direction. This would only be possible to be proven, if one can first prove rationally that every vision must be by direction; only then it can be established that the observant will be in a direction.
Nevertheless, this is something that was actually stated by Imām Abū Ḥanīfah himself:
“As for your (people he was responding to) statement about me that I claim that the Most High Lord will not be looked upon by the people of paradise, Glory be to the Mighty! How do you come up with something that I am not a sayer of? Allāh the Most High said: “On that day their faces will be radiant; looking to their Lord.” If you say, they will not look, then you have said that Allāh is from the liars. In reality, you have distorted my statement [which I have previously made]: Their Vision to Allāh the Most High does not resemble the Vision of one creation to another creation.” See Al-I’tiqād of Al-Ustuwā’ī 176
Emphasis should be on ‘Their vision to Allāh the Most High does not resemble the vision of one creation to another creation’ – Salafiyyah utilizes the Ḥadīth of the moon to establish that we will be looking in a direction as the Ḥadīth states: ‘You will see Him as you see this moon’. Imām Abū Ḥanīfah sets the belief that it will be free of direction as he says ‘does not resemble the vision of one creation to another creation’ i.e. it does not resemble the vision of the creation to the moon (because the moon is from the creations).
In addition, people dispute over the narration of the moon sighting; for they use the narration to establish that Allāh will be seen in a direction as mentioned. This is because the Prophet ﷺ said; “You will see him like that”. However, the emphasis is not on the observed, rather it is on the vision and its quality itself. By this, we mean that the vision will be clear without a doubt, and all our Ḥanafī Shuyūkh as well as the respected Shuyūkh of the Ashā’irah opine on this. To further prove this claim, we will look at another narration from the blessed Prophet ﷺ, recorded by Imām al-Bukhārī and Imām Muslim in their Ḥadīth collections:
“The people said, ‘O Allāh’s Messenger ﷺ! Shall we see our Lord on the Day of Resurrection?’ He replied, ‘Do you have any doubt in seeing the full moon on a clear (not cloudy) night?’ They replied, ‘No, O Allāh’s Messenger ﷺ!’ He said, ‘Do you have any doubt in seeing the sun when there are no clouds?’ They replied in the negative. He said, You will see Allāh (your Lord) in the same way. On the Day of Resurrection.” See Ṣaḥīḥ al-Bukhārī 806 & Muslim 300/182
And the Prophet ﷺ also said:
Abū Sa’īd al-Khudrī narrates: “We said, ‘O Allāh’s Messenger (ﷺ)! Shall we see our Lord on the Day of Resurrection?’ He said, ‘Do you have any difficulty in seeing the sun and the moon when the sky is clear?’ We said, ‘No.’ He said, ‘So you will have no difficulty in seeing your Lord on that Day as you have no difficulty in seeing the sun and the moon (in a clear sky).’” See Ṣaḥīḥ al-Bukhārī 7439 & Muslim 302/183 with a slight different wording however the meaning is the same.
From these two narrations it should be self-evident that the doubtfulness in vision is being addressed rather than direction or the observed occurring within direction just as the moon and sun are observed within direction. The Prophet ﷺ makes this evident by his statement “Do you have any doubt in seeing the full moon/sun?”
Imām al-Bayḥaqī also relates from his teacher Abū al-Tayyib Sahl Ibn Muḥammad Ibn Sulaymān, the head of Muftis of the Shāfi’iyyah in Narsapur during the 3rd century Hijri, that he annotated after this narration:
“The resemblance in the vision of the moon [with the vision in the hereafter] is in relation to the certainty in vision, not in relation to the seen (Mar’īy), Allāh is far exalted above that.” See Al-I’tiqād by al-Bayḥaqī 178
The rule we have established: Resemblance will occur in the quality of vision, not in the seen (Mar’īy).
What do Māturīdī scholars say specifically about the details of the event? Is it with the eye, or is it other than that?
The general rule is that we do not delve into this and rather leave the qualities of this event to Allāh, as stated by Imām al-Ṭahāwī and Imām Abū Yūsuf. See Al-‘Aqīdah al-Ṭaḥāwiyyah & Al-Ajnas by al-Natifi 444/1
However, if one still wants to unveil certain details as such, then the Māturīdiyyah conclude:
In the Qur’ān and Ḥadīth, the word ‘to’ or ‘towards’ (Ilā) has been conjoined with the word ‘Seeing’ (al-Nadhr). Due to this, they state, the laws of the language and the scholars of the language agree if such a conjunction appears, then indeed the vision is with the eyes. This is supported by statements of the Salaf and even a Ḥadīth from the blessed Prophet ﷺ.
As for the statements of our scholars:
Imām Al-Ḥakīm al-Samarqandī said:
“The one who says vision occurs with the vision of the heart, and not the vision of eyes, then he is indeed an innovator.” See Al-Sawād al-A’dham
Imām Abū Al-Mu’īn al-Nasafī al-Ḥanafī said:
“‘Seeing’ (al-Nadhr) when it is being conjoined to the word ‘to’ (Ila), then it cannot be except with the eye.” See Al-Tamhīd 65
Similar is stated by Imām Nūr al-Dīn al-Ṣābūnī in his Al-Bidāyah as well as his al-Kifāyah.
Imām al-Lāmishī al-Ḥanafī said:
“This is a false position (that we will be waiting for Allāh on the Day of Judgment instead of looking to Him), and the seeing (al-Nadhr) when it is attached to the term ‘to’ (Ila), then it (the seeing) can only be with a specific organ, and that is the eye.” See Al-Tamhīd by al-Lāmishī 84
Imām Ibn al-Humām al-Ḥanafī said:
“The seventh principle is that the Most High is seen with the eyes in the abode of judgment.” See Al-Musayarah 19
Imām al-Bābartī al-Ḥanafī said:
“The vision of Allāh with the eyes for the people of paradise after they are entered into it, is rationally possible.” See Sharḥ Al-’Umdah 120
These are a handful of clear and decisive statements by our Ḥanafī Shuyūkh, dismantling the claim of the person in the video.
As for the belief of vision with the heart, then it is not a definitive reality according to the Māturīdī scholars, rather it is suggested as a possibility of types of vision. Hence, the vision will be by the eyes, since it has been mentioned in the Ḥadīth and suggested by the language utilized in the Qur’ān, however, other realities of vision do exist, but they are mere possibilities and do not hold as high textual support as the vision of the eye.
See here for more info on the different realities of vision:
A comprehensive post on Ru’yah | Ash’ari perspective – The Kaafiyah Channel (wordpress.com)
In conclusion: The vision is rationally possible without direction and facing, as proven by intellect and supported by the statement of a scholar from the Salaf. Furthermore, the Ḥadīth only suggests that the quality of the vision will resemble, not the thing which is being observed. Lastly, Ḥanafī Shuyūkh do in fact believe Allāh will be seen by the eyes as I have supported this with statements from pioneers from our Maḏhab.
Written by Junaid Al-Kiyānī on the 30th of January 2023