Minhaj as-SunnahIbn Taimiya

conceptual representation within their hearts, in accordance with their faith in Him.

Something akin to conceptual representation is seeing the Lord Most High (1) in a dream. He is seen in various forms (2), and each servant (3) sees Him in accordance with his faith. Since the Prophet—may Allah bless him and grant him peace—had greater faith than anyone else, he saw Him in the finest form. This was a dream vision in Medina, as expressly stated in the hadiths transmitted from him (4).

As for the Night of the Ascension, none of the well-known hadiths states that he saw Him that night. A hadith to that effect has been related, but hadith scholars unanimously regard it as fabricated. Al-Khallāl narrated it through Abū Ubayd, and al-Qādī Abū Ya'lā cited it in Ibtāl al-Ta'wīl (5). What Imām Ahmad explicitly stated concerning the vision is what was reported from the Prophet—may Allah bless him

(1) W reads: *ru’yat al-Haqq* (seeing the True One). (2) N, M, and R read: “a form.” (3) “Each servant”: thus in W; all other manuscripts read: “the servant sees Him.” (4) Imām Ahmad narrated in his *Musnad* (al-Ma‘ārif ed.), 4/201, no. 2580, and 4/221, no. 2634, from Ibn Abbās—may Allah be pleased with them both—that the Messenger of Allah—may Allah bless him and grant him peace—said: “I saw my Lord, Blessed and Most High.” Ahmad Shākir authenticated both hadiths and stated: “It also appears in *Majma al-Zawā’id*, 1/78, where it says: ‘Ahmad narrated it, and its transmitters are those of the Sahīh.’” In *Kitāb al-Sunna*, Abū Bakr Amr ibn Abī Āsim devoted a chapter entitled “Reports Concerning the Prophet’s Vision of His Lord, Most High” (pp. 188–193), in which he cited several hadiths, including the hadith of Ibn Abbās (no. 433). Al-Albānī authenticated it and stated that it was narrated by Ahmad, al-Ājurrī (p. 494), al-Bayhaqī in *al-Asmā wa-l-Sifāt* (p. 444), and al-Diyā in *al-Mukhtāra*. See also al-Albānī’s discussion of the remaining hadiths. Commenting on the hadith of Ibn Abbās in *Sahīh al-Jāmi al-Saghīr*, 3/168, he wrote: “That is, in a dream, as indicated by the other narrations.” (5) A biography of Abū Ya‘lā appeared earlier at 1/142. His book *Ibtāl al-Ta’wīl* was listed by Brockelmann in the supplement to *GAL*, 3/503, without any indication that a copy was extant. A manuscript has, however, recently surfaced, and it is the subject of a doctoral dissertation consisting of a study and critical edition, submitted to the Department of Creed in the College of Fundamentals of Religion at Imām Muhammad ibn Sa‘ūd Islamic University.
الْمِثَالِ الْعِلْمِيِّ الَّذِي فِي قُلُوبِهِمْ بِحَسَبِ إِيمَانِهِمْ بِهِ. وَمِمَّا يُشْبِهُ الْمِثَالَ الْعِلْمِيَّ رُؤْيَةُ الرَّبِّ تَعَالَى (١) فِي الْمَنَامِ، فَإِنَّهُ يُرَى فِي صُوَرٍ (٢) مُخْتَلِفَةٍ، يَرَاهُ كُلُّ عَبْدٍ (٣) عَلَى حَسَبِ إِيمَانِهِ، وَلَمَّا كَانَ النَّبِيُّ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - أَعْظَمَ إِيمَانًا مِنْ غَيْرِهِ رَآهُ فِي أَحْسَنِ صُورَةٍ، وَهِيَ رُؤْيَةُ مَنَامٍ بِالْمَدِينَةِ، كَمَا نَطَقَتْ بِذَلِكَ الْأَحَادِيثُ الْمَأْثُورَةُ عَنْهُ (٤) ، وَأَمَّا لَيْلَةُ الْمِعْرَاجِ فَلَيْسَ فِي شَيْءٍ مِنَ الْأَحَادِيثِ الْمَعْرُوفَةِ أَنَّهُ رَآهُ لَيْلَةَ الْمِعْرَاجِ، لَكِنْ رُوِيَ فِي ذَلِكَ حَدِيثٌ مَوْضُوعٌ بِاتِّفَاقِ أَهْلِ الْعِلْمِ بِالْحَدِيثِ، رَوَاهُ الْخَلَّالُ مِنْ طَرِيقِ أَبِي عُبَيْدٍ، وَذَكَرَهُ الْقَاضِي أَبُو يَعْلَى فِي " إِبْطَالِ التَّأْوِيلِ " (٥) ، وَالَّذِي نَصَّ عَلَيْهِ الْإِمَامُ أَحْمَدُ فِي الرُّؤْيَةِ هُوَ مَا جَاءَ عَنِ النَّبِيِّ - صَلَّى اللَّهُ عَلَيْهِ
(١) و: رُؤْيَةُ الْحَقِّ. (٢) ن، م، ر: صُورَةٍ. (٣) كُلُّ عَبْدٍ كَذَا فِي (و) وَفِي سَائِرِ النُّسَخِ: يَرَاهُ الْعَبْدُ. (٤) رَوَى الْإِمَامُ أَحْمَدُ فِي مُسْنَدِهِ (ط. الْمَعَارِفِ) ٤/٢٠١ (رَقَمْ ٢٥٨٠) ، ٢٢١ (رَقْمُ ٢٦٣٤) عَنِ ابْنِ عَبَّاسٍ - رَضِيَ اللَّهُ عَنْهُمَا - قَالَ رَسُولُ اللَّهِ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ -: " رَأَيْتُ رَبِّي تَبَارَكَ وَتَعَالَى ". وَصَحَّحَ أَحْمَدْ شَاكِرْ الْحَدِيثَيْنِ وَقَالَ: " وَهُوَ فِي مَجْمَعِ الزَّوَائِدِ ١/٧٨ وَقَالَ: رَوَاهُ أَحْمَدُ وَرِجَالُهُ رِجَالُ الصَّحِيحِ "، وَعَقَدَ أَبُو بَكْرٍ عَمْرُو بْنُ أَبِي عَاصِمٍ فِي " كِتَابِ السُّنَّةِ " فَصْلًا بِعُنْوَانِ " بَابُ مَا ذُكِرَ مِنْ رُؤْيَةِ النَّبِيِّ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - رَبَّهُ تَعَالَى " (ص ١٨٨ - ١٩٣) أَوْرَدَ فِيهِ عِدَّةَ أَحَادِيثَ مِنْهَا حَدِيثُ ابْنِ عَبَّاسٍ (رَقْمُ ٤٣٣) وَقَدْ صَحَّحَهُ الْأَلْبَانِيُّ وَقَالَ: أَخْرَجَهُ أَحْمَدُ والْآجُرِّيُّ (ص ٤٩٤) وَالْبَيْهَقِيُّ فِي " الْأَسْمَاءِ وَالصِّفَاتِ " (ص ٤٤٤) وَالضِّيَاءُ فِي " الْمُخْتَارَةِ "، وَانْظُرْ كَلَامَ الْأَلْبَانِيِّ عَلَى بَاقِي الْأَحَادِيثِ، وَقَدْ عَلَّقَ فِي " صَحِيحِ الْجَامِعِ الصَّغِيرِ " ٣/١٦٨ عَلَى حَدِيثِ ابْنِ عَبَّاسٍ بِقَوْلِهِ: " يَعْنِي فِي الْمَنَامِ كَمَا تَدُلُّ عَلَيْهِ الرِّوَايَاتُ الْأُخْرَى ". (٥) سَبَقَتْ تَرْجَمَةُ أَبِي يَعْلَى ١/١٤٢ وَكِتَابُهُ " إِبْطَالُ التَّأْوِيلِ "، ذَكَرَهُ بروكلمان GAL الْمُلْحَقَ ٣/٥٠٣ وَلَمْ يَذْكُرْ أَنَّهُ مَوْجُودٌ. عَلَى أَنَّهُ ظَهَرَ مَخْطُوطًا مُؤَخَّرًا، وَهُوَ مَوْضِعُ رِسَالَةٍ لِلدُّكْتُورَاةِ (دِرَاسَةٌ وَتَحْقِيقٌ) مُقَدَّمَةٌ إِلَى قِسْمِ الْعَقِيدَةِ بِكُلِّيَّةِ أُصُولِ الدِّينِ بِجَامِعَةِ الْإِمَامِ مُحَمَّدِ بْنِ سُعُودٍ الْإِسْلَامِيَّةِ.

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