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ABSTRACT
Saffor Bukhari is considered one of the representatives of the creed established by Imam Maturidi in the 5th-6th
centuries AH. He is recognized as a scholar of the third period who made a significant contribution to the development
of Maturidi teachings. His work titled "Talkhisul Adillah li Qawadi Tawhid" pertains to the science of Kalam and gained
great fame during his time. In this work, the author discusses the issue of "Ru'yatullah" (the vision of God) in a manner
specific to Maturidi Hanafi scholars. He refutes the incorrect and baseless beliefs of various misguided sects such as
the Mu'tazila, Kharijites, Najjariyya, Zaydi, and Jahmi regarding this issue by relying on the Qur'an and Hadith and
providing rational and textual evidence against them.
KEYWORDS
Saffor Bukhari, theology, Tawhid, Maturidi, Ru'yatullah, Paradise, the Hereafter, Mu'tazila, Kharijites.
INTRODUCTION
The concept of "Ru'yatullah," or the vision of Allah, is a
significant theological issue discussed within Islamic
Kalam (theology). This article explores how Saffor
Bukhari, a prominent 5th-6th century scholar
associated with Imam Maturidi's teachings, addresses
this concept in his work, "Talkhisul Adillah li Qawadi
Tawhid." The discussion focuses on Bukhari's analysis
of whether seeing Allah is possible in this world, in
dreams, and in the Hereafter, contrasting his views
with those of various Islamic sects and scholars.
"Ru'yatullah"
–
the issue of seeing Allah
–
is a
theological matter discussed in various sources of
Kalam (Islamic theology). Historically, there have been
differing opinions among scholars about whether it is
permissible or impermissible to see Allah in this world,
in dreams, or in the Hereafter. Some scholars argue
Research Article
THE TREATMENT OF THE ISSUE OF "RU'YATULLAH" IN SAFFOR
BUKHARI'S "TALKHISUL ADILLAH"
Submission Date:
Aug 09, 2024,
Accepted Date:
Aug 14, 2024,
Published Date:
Aug 19, 2024
Crossref doi:
https://doi.org/10.37547/ijhps/Volume04Issue08-05
Toxir Evadullayev Shukurovich
Independent researcher, Imam Bukhari International Research Center, Uzbekistan
Journal
Website:
https://theusajournals.
com/index.php/ijhps
Copyright:
Original
content from this work
may be used under the
terms of the creative
commons
attributes
4.0 licence.
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that seeing Allah in a dream is not permissible because
what is seen in a dream is a mere illusion, and one
cannot provide an example of what is seen in a dream.
They believe that it is impermissible to liken anything
to Allah based on a dream. Conversely, other scholars
assert that Allah exists and is visible, and therefore it is
possible to see Him in a dream. Sunni scholars have
unanimously agreed that the inhabitants of Paradise in
the Hereafter will see the beauty of Allah.
METHODS
This study examines Saffor Bukhari's arguments as
presented in his book "Talkhisul Adillah," utilizing
primary sources including the Qur'an, Hadith, and
scholarly interpretations. The analysis also involves
reviewing the perspectives of other theological
schools and sects, such as the Mu'tazila, Jahmiyya,
Najjariyya, Zaydi, and various Shia sects, to contrast
and validate Bukhari's conclusions.
RESULTS
1. Vision of Allah in Dreams and This World:
Saffor Bukhari addresses the possibility of seeing Allah
in different contexts. He argues that seeing Allah in this
world is impossible based on Qur'anic verses and
Hadith. For instance, he cites the verse, "Eyes cannot
perceive Him. He perceives all eyes. He is the Subtle,
the All-Aware" (Qur'an 6:103), to support his claim.
Bukhari emphasizes that the verse suggests that no
living being can see Allah while alive.
Saffor Bukhari (460-534), a third-period scholar
recognized for his significant contribution to the
development of Maturidi teachings, explains the issue
of seeing Allah in three contexts: in dreams, in this
world, and in the Hereafter. Those who argue that it is
not possible to see Allah in a dream cite the verse
where Allah responds to Prophet Musa (peace be upon
him) by saying, "(You) cannot bear to see Me."
According to them, this response to Musa (peace be
upon him) implies that in this world, no one can see
Allah in any state.
On the other hand, those who believe that it is possible
to see Allah in a dream argue that since Allah is present
and overseeing everything, there is a possibility of
seeing Him in a dream. They contend that many things
that are not normally visible can appear in dreams.
They assert that seeing Allah in a dream is permissible
if it is without any particular attribute, form, or symbol,
and not face-to-face or with any imagination.
Saffor Bukhari does not compare the states of sleep
and wakefulness. According to him, a person who
claims to have seen Allah in a dream cannot assert that
what they saw is indeed Allah. Furthermore, when a
person is asleep, they might be in various states,
including without ritual purification.
Saffor argues that if a person cannot see Allah in this
world while awake, then they cannot see Him in a
dream either.
2. Vision of Allah in the Hereafter:
Bukhari, aligning with the consensus of Ahl al-Sunnah,
asserts that believers will indeed see Allah in Paradise.
He supports this with Qur'anic verses such as "On that
Day, some faces will be radiant, looking at their Lord"
(Qur'an 75:22-23), and Hadith narrations. He refutes the
claims of sects like the Mu'tazila and Jahmiyya that
deny this possibility. Bukhari explains that the vision of
Allah in the Hereafter will be distinct from any worldly
vision, free from any form, direction, or resemblance.
Imam Abdulrahman ibn Muhammad Abul-Fadl Kirmani
(d. 457-543) issued a fatwa stating that it should not be
claimed that Allah can be seen in a dream. Hamiduddin
Saffor Balkhi acknowledges that while it is possible to
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see Allah in a dream, it is better to refrain from
debating this issue.
3. Theological and Rational Arguments:
Bukhari also provides rational arguments to support
the vision of Allah in Paradise. He argues that since
everything that exists can be seen, and Allah exists, it
follows that Allah can be seen. This rational
perspective is backed by textual evidence from the
Qur'an and Hadith, which emphasize the believers’
ultimate vision of Allah as the greatest reward in
Paradise.
Ibrahim Nizham, from the Mu'tazila sect, claimed that
dreams are entirely illusory and do not contain any
truth, except for the dreams of Ibrahim and Yusuf
(peace be upon them). This claim by Ibrahim Nizham is
also incorrect. Allah informed us about the king of
Egypt's dream during the time of Prophet Yusuf (peace
be upon him) and how Yusuf interpreted it. If dreams
were purely illusory, Yusuf would not have been
engaged in interpreting them. Additionally, Yusuf
interpreted the dreams of two fellow prisoners in the
dungeon. Allah also informed us about the dreams of
the Prophet Muhammad (peace be upon him) in the
Qur'an. This indicates that dreams can hold truth, not
only for Ibrahim and Yusuf (peace be upon them) but
also for other prophets. Furthermore, the Prophet
Muhammad (pea
ce be upon him) said, “Whoever sees
me in a dream has truly seen me, for Satan cannot
appear in my image”
.
4. Scholarly Consensus and Refutations:
The article reviews the consensus among Hanafi-
Maturidi scholars and compares it with the views of
other sects. Scholars such as Imam Abu Hanifa and
Najm al-Din Umar al-Nasafi affirm the possibility of
seeing Allah in Paradise, while groups like the Mu'tazila
and Shia sects dispute this view. Bukhari’s arguments
are contrasted with the perspectives of these sects to
demonstrate the robustness of the Maturidi position.
According to Saffor Bukhari and the majority view of
the companions and the Tabi'in, when Musa (peace be
upon him) requested to see Allah and received the
response, “You cannot bear to see Me,” this
serves as
evidence that no one can see Allah in this world.
The Qur'an states:"Eyes cannot perceive Him. He
perceives all eyes. He is the Subtle, the All-Aware"
(Qur'an 6:103).
Saffor Bukhari uses this verse as evidence that Allah
cannot be seen in this world. He also references a
hadith narrated by Muhammad ibn Ali Hakim Tirmidhi
(d. 320/932) with a chain of narration from Ibn Abbas
(may Allah be pleased with him), which supports this
view.
The hadith mentions that when the Prophet (peace be
upon him) was reciting Surah Al-A'raf and reached the
part where Musa (peace be upon him) asks, "My Lord,
show Yourself to me so that I may look at You!" Allah
responded, "O Musa, you cannot bear to see Me. No
living being can see Me while alive. Only the people of
Paradise, whose eyes have not died and whose bodies
have not decayed, will be able to see Me".
Saffor Bukhari explains that this hadith serves as an
answer to the question of why Allah is not visible in this
world. The continuation of the verse describes the
mountain becoming one with the earth as a result of
Allah’s manifestation, indicating that seeing Allah in
this world is impossible.
DISCUSSION
Saffor Bukhari’s treatment of "Ru'yatullah" is
consistent with the Maturidi creed and aligns with the
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broader Sunni consensus on the vision of Allah in
Paradise. His work refutes various theological
objections and supports the view that the vision of
Allah in the Hereafter is a true and established belief.
Bukhari's rational arguments and textual evidence
provide a comprehensive defense of this belief against
opposing views from various sects.
Saffor Bukhari discusses how Allah will be seen in the
Hereafter and uses the Qur'anic verse, "Indeed, they
will be veiled from their Lord that Day" (Qur'an 83:15),
to emphasize that disbelievers will not see Allah in the
Hereafter.
Abul Yusr Muhammad ibn Muhammad Pazdavi (1030-
1099), one of the scholars who greatly contributed to
the development of Maturidi theology after Abu
Mansur Maturidi, also mentions the consensus of Ahl
al-Sunnah that seeing Allah is permissible. He asserts
that on the Day of Judgment, Allah will be seen by His
servants, but this vision will be without any form,
attribute, or boundary.
In his work "Usul al-Din," Pazdavi names 21 issues
related to "seeing Allah" and explains the issue of
"Ru'yatullah" in accordance with Imam Maturidi's
views. He notes that while disbelievers cannot see
Allah as a sign of mercy or favor, they may see Him as a
form of punishment and suffering.
Saffor Bukhari supports the view that believers will see
Allah in the Hereafter, countering the objections of the
Mu'tazila, Kharijites, Najjariyya, and Zaydi groups who
reject this idea. He refutes the claims of the Jahmiyya
sect, who argue that Allah does not see anything and
cannot be seen, by using the Qur'anic verse: "On that
Day, some faces will be radiant, looking at their Lord"
(Qur'an 75:22-23) to prove that seeing Allah is possible.
Saffor Bukhari also cites evidence from the
Companions, including Abu Bakr and Umar (may Allah
be pleased with them), who affirmed the possibility of
seeing Allah in the Hereafter. When asked about this
issue, they referred to the verse: "On that Day, some
faces will be radiant, looking at their Lord" (Qur'an
75:22-23), indicating that it is indeed possible.
Saffor Bukhari clarifies that the Jahmiyya, Mu'tazila,
and Kharijites deny the possibility of seeing Allah in the
Hereafter. They attempt to explain away the notion of
seeing Allah by suggesting that such visions involve the
interplay of light or space between the seer and the
seen, which they believe to be impossible. Saffor
Bukhari emphasizes that Allah cannot be compared to
any created being or object and that His vision cannot
be conceived in any manner, as He is beyond all
attributes and imagination.
The scholar uses another proof for the possibility of
seeing Allah, citing the supplication of Musa (peace be
upon him), who said, "My Lord, show Yourself to me so
that I may look at You." According to this
interpretation, the request by Musa (peace be upon
him) implies that it was possible for him to see his Lord.
If there were a belief that seeing Allah was impossible,
Musa (peace be upon him) would not have made such
a request, as prophets are protected from ignorance
and would not ask for the impossible.
Saffor Bukhari supports the evidence from the Qur'an
regarding the ability of believers to see their Lord by
also providing rational arguments. He relies on the
principle that "everything that exists can be seen."
Thus, if everything that exists can be seen, Allah, who
exists, should also be visible. In contrast, the material
world cannot be seen if it does not exist. If existence
were not visible, there would be no distinction
between what exists and what does not. Saffor
Bukhari argues that rational thinkers agree that there
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is a difference between existence and materiality.
Denying the possibility of seeing Allah implies that one
is including Him among material things. However, Allah
is above and beyond such claims. Saffor Bukhari's
rational argument has been referenced by later
Maturidi and Ash'ari scholars in their works.
The scholars of Ahl al-Sunnah wa al-Jama'ah have
reached a consensus that believers will see Allah with
their own eyes after entering Paradise. This is a matter
of faith, and according to Hanafi Maturidis, it is
considered rationally permissible and an obligatory
belief.
Scholars such as Abu Mansur Maturidi , Abul Muin
Nasafi , Najmuddin Umar Nasafi , Abul Barakat Nasafi ,
Nuruddin Sabuni , Muhammad ibn Abu Bakr Bukhari ,
Imam Abu Ja'far Tahaawi , Ali ibn Usman Sirajuddin
Ushi , and Ibrahim Saffor have all dedicated specific
sections in their works to the issue of "Ru'yatullah"
(seeing Allah). They unanimously agree that it is
permissible for believers to see Allah in Paradise, and
this belief is supported by both rational and textual
evidence.
Mu'tazilites, Kharijites, Najjariyya, and Zaydi groups
deny that believers will see Allah in the Hereafter.
Some Jahmiya sect members claim that no one sees
Allah, that Allah sees nothing, and that Allah Himself
cannot be seen.
Mu'tazilites assert that Allah sees everything, but no
one can see Him. The Najjariyya sect believes that
seeing Allah is possible but only with the "eye of the
heart." The Karromiya sect argues that Allah will
appear physically in the Hereafter.
Saffor Bukhari and the scholars of Ahl al-Sunnah affirm
that believers will see Allah in Paradise, emphasizing
that this vision is true and distinct from seeing in this
world. They argue that the manner of seeing Allah is
unique to Allah alone and is supported by evidence
from the Qur'an and Hadith. Saffor Bukhari cites the
following verse as evidence for the possibility of seeing
Allah:
"On that Day, some faces will be radiant, looking at
their Lord" (Qur'an 75:22-23), meaning that the faces of
the believers will be joyful, beautiful, and bright
because they are looking at their Lord.
Saffor Bukhari also emphasizes that when asked about
the vision of Allah in the Hereafter, Abu Bakr Siddiq,
Umar ibn al-Khattab, and more than ten other
companions and followers cited the aforementioned
verse to confirm that believers will see Allah with their
own eyes in Paradise.
Other scholars have also cited evidence from the
Qur'an and Sunnah regarding the issue of seeing Allah,
affirming its truth and validity. For instance, the Qur'an
says:
“They will have whatev
er they desire therein, and We
have more” (Qur'an 50:35). The "more" here refers to
the vision of Allah's face. Another verse states:
“For those who have done good is the best (reward)
and even more” (Qur'an 10:26). Here, “good” refers to
Paradise, and the
“more” refers to seeing the beauty
of Allah.
Almost all Hanafi Maturidi scholars interpret the term
“more” in this context as seeing the beauty of Allah in
Paradise. Once the inhabitants of Paradise see Allah's
beauty, all other blessings seem insignificant by
comparison. They become so captivated by Allah's
beauty that even after being deprived of it, they are
unable to describe or retain the image of Allah.
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The issue of seeing Allah is described by the Prophet
Muhammad (peace be upon him) in a Hadith narrated
by Suhayb (may Allah be pleased with him) as follows:
“When the people of Paradise enter Paradise, Allah,
Blessed and Exalted, will ask them, ‘Do you wish for
anything more?’ They will reply, ‘Have You not made
our faces radiant? Have You not admitted us to
Paradise? Have You not saved us from Hell?’ Then the
veil will be lifted, and nothing will be dearer to them
than seeing their Lord, Blessed and Exalted”
.
This Hadith emphasizes that in the Hereafter, believers
will see Allah clearly and easily, much like seeing a full
moon on a fifteenth night. According to the Ahl al-
Sunnah wa al-Jama'ah belief, Allah will be visible to the
believers in Paradise. They will see Him without any
direction, distance, or resemblance to anything else.
Throughout history, there have been various
disagreements on this matter. As mentioned above,
groups such as the Mutazilites, Kharijites, Najjarites,
and some Zaydi Rofidis have argued that it is not
permissible to see Allah, claiming that no one can see
Him either in this world or the Hereafter. They believe
that such an impossibility remains unchanged
regardless of time, eras, or places.
Hakim al-Tirmidhi addresses the views of the Mu'attilah
and Mutazilites on the issue of seeing Allah in his work,
Nawadir al-Usool. For
example, he writes: “The
extremists among the Mu'attilah claim that Allah is
invisible both in this world and the Hereafter. They use
the Qur'anic verse, ‘No vision can grasp Him, but His
grasp is over all vision’ (Qur'an 6:103), as proof, arguing
that All
ah’s attribute does not change or become void;
hence, if He is invisible in this world, He will be the same
in the Hereafter.” They claim that asking Allah to show
Himself would imply negating His attributes.
Hakim Tirmidhi refutes this view by stating: “I
f
someone denies one of Allah’s attributes, such as
claiming it does not exist, they fall out of the belief in
Tawhid (the oneness of Allah). Moses (peace be upon
him) asking Allah to show Himself does not mean he
was asking for the negation of Allah’s attributes.” This
refutation is directed at those who claim, “Allah cannot
be seen.”
According to the Twelver Shia doctrine, it is also
impossible to see Allah from the perspectives of the
Qur'an, Sunnah, and reason. They argue that neither
angels, prophets, nor any humans, whether believers
or disbelievers, can see Allah in this world, the
Hereafter, or even in dreams. They believe that for
something to be seen, it must have shape, size, and
presence in a specific place. They maintain that Allah is
not only above these attributes but is the Creator of all
such things.
Some Shia sects hold views on the issue of seeing Allah
similar to those of the Mutazilites. According to them,
seeing Allah is impossible both in this world and in the
Hereafter. They interpret the relevant verses and
Hadith in the same way as the Mutazilite scholars.
However, some of them argue that while seeing Allah
in this world is impossible and claiming otherwise
would lead one out of the religion, the concept of
seeing Allah in the Hereafter is not about seeing Allah
Himself, but rather seeing His Prophet.
Their views on this matter are clearly mistaken and
ignorant, as there are ample proofs in the Qur'an,
Sunnah, and the consensus of the Companions and
subsequent scholars that seeing Allah in the Hereafter
is established. Nearly twenty Companions have
narrated Hadiths from the Prophet (peace be upon
him) on this subject. Numerous rebuttals from Sunni
theologians to misguided groups are also well-known.
Research on this topic will address the erroneous
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beliefs of some contemporary misguided sects
regarding seeing Allah.
Sufis, like the Ahl al-Sunnah wa al-Jama'ah, also agree
on the possibility of seeing Allah in the Hereafter. They
hold that only the believers will see Allah, and not the
disbelievers. They maintain that seeing Allah in the
Hereafter is rationally permissible.
In the works of Hanafi-Maturidi scholars, the topic is
addressed as follows:
Imam Abu Hanifa (699-767) states in his book Fiqh al-
Akbar:
"Allah, the Exalted, will be seen in the Hereafter. The
believers will see Him in Paradise with their own eyes,
without any resemblance, description, or direction,
and there will be no distance between Him and His
creation" .
The founder of the Hanafi school, Imam Abu Hanifa,
emphasized that after entering Paradise, the greatest
blessing for the believers will be seeing the Beauty of
Allah. This vision will be without any resemblance,
description, or attributes, and without any distance
between Allah and His creation.
Najm al-Din Umar al-Nasafi (1068-1142) writes in his
work Aqā'id al
-
Nasafī:
"Seeing Allah is rationally permissible and textually
obligatory. There are auditory evidences affirming that
the believers will see Allah in the Hereafter. Allah will
be seen not in any particular place, nor in any direction
or as a beam of light, nor will there be any distance
between the viewer and Allah".
Imam al-Nasafi's views on this matter do not differ
from those of Imam Abu Hanifa; rather, they provide a
clearer explanation. This demonstrates that al-Nasafi
was one of the firmly established scholars of the Hanafi
school and the Maturidi creed.
After entering Paradise, believers will be granted
countless blessings that neither eyes have seen nor
ears have heard. The greatest of these blessings is the
vision of Allah. The servants will see Allah without any
form, perception, or resemblance.
Disbelievers, on that Day, will be prevented from
seeing Allah. This is mentioned in the Qur'an:
"Indeed, they will be veiled from their Lord that Day."
Imam Shafi'i and Imam Malik (may Allah be pleased
with them) affirmed that after the enemies of Allah are
prevented from seeing Him, it is true and established
that Allah will manifest Himself to His friends, and that
the believers will certainly see Him.
Ibrahim Saffar al-Bukhari stated in his fatwas that if
someone claims that Allah cannot be seen and is
invisible to the eye, it is said that such a person has
departed from the faith because they have not
accepted the Qur'anic verse. Allah says in the Qur'an:
Imam Saffar also discussed the issue of seeing Allah
both in dreams and while awake, noting that it is a
frequently asked question. Some scholars say that
Allah can be seen in both states, but He cannot be
imagined in any form. They argue that to claim Allah
cannot be seen would imply that Allah is an entity that
is invisible, which is the path of the Jahmiyyah. They
support their views with the hadith of the Prophet
Muhammad (peace be upon him):
"Whoever sees me in a dream has truly seen me. For
Satan cannot impersonate me."
They argue that if seeing Allah in a dream were not
possible, it would not be mentioned in books of
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interpretation. Just as people see Paradise, Hell, the
realm of spirits, angels, and prophets in dreams, it is
also possible to see Allah in dreams without any
specific form or situation.
Those who believe that Allah can be seen both in
dreams and while awake cite the words of Prophet
Musa (peace be upon him) from the Qur'an: "My Lord,
show Yourself to me that I may look at You!" They
argue that if Prophet Musa believed that seeing Allah
was impossible, he would not have asked, "Show
Yourself to me!"
However, some argue that based on the verse where
Allah says, "You cannot bear to see Me," it is impossible
to see Allah even in a dream. They interpret that if
seeing Allah were possible, it would imply that seeing
Allah in some form would be possible, which they
believe would contradict the verse.
In the work "Bada'i' al-Amali" by Ali ibn Usman al-
Shirazi, a scholar of the Maturidi creed, the concept of
seeing Allah in the Hereafter is expressed in a
descriptive style as follows:
"Believers will see Him without any form,
Without perception and without a parable".
CONCLUSION
The concept of "Ru'yatullah" is a deeply rooted
theological issue with significant implications for
Islamic faith. Saffor Bukhari's "Talkhisul Adillah" offers
a detailed examination of this issue, reinforcing the
belief that while seeing Allah in this world or in dreams
is impossible, believers will indeed see Allah in
Paradise. His work stands as a critical contribution to
the Maturidi doctrine and a valuable reference for
understanding Islamic views on the vision of Allah.
In summary, the issue of "Ruyatulloh"
–
the vision of
Allah
–
is a matter of faith. According to the consensus
of the Ahl al-Sunna wa al-Jama'a scholars, the vision of
Allah's beauty in Paradise for the believers on the Day
of Judgment is both true and established. In his
doctrinal views, Saffar Bukhari also addressed this
matter. The scholar demonstrated, based on Maturidi
doctrine, that in the Hereafter, believers will see Allah
with their own eyes in a unique and distinct manner,
without any direction, position, or resemblance.
Regarding the question of seeing Allah in dreams or
while awake, most Hanafi-Maturidi theologians
emphasize that this matter does not apply to this
world, and they advise avoiding disputes over it. The
Treatment of the Issue of "Ru'yatullah" in Saffor
Bukhari's "Talkhisul Adillah".
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Abdullah ibn Abdulrahman Darimi. Sunan al-Darimi.
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