16
by vision, just as He cannot be encompassed by knowledge. Nor does negating that knowledge and vision encompass Him entail negating knowledge (1) and vision themselves. Rather, this is evidence that He is seen yet is not encompassed (2 just as He is known yet is not encompassed 2) (2), for the fact that encompassment is specifically negated (3) entails that vision as such is not negated. This answer is the view of most scholars among the Salaf and others, and its meaning has been narrated from Ibn Abbas—may Allah be pleased with them both (4)—and others] (5).
(6 A hadith to this effect has also been narrated as traced back to the Prophet, may Allah bless him and grant him peace 6) (6). And it is not (7) necessary
(1) The word “knowledge” is absent from A and B.
(2) The passage marked (2–2) is absent from A and B.
(3) The phrase “by negation” is absent from A and B.
(4) The phrase “may Allah be pleased with them both” is an addition in A and B.
(5) The passage enclosed in square brackets is absent from N and appears out of place in M.
(6) The passage marked (6–6) is absent from A and B. Al-Suyūtī states in *al-Durr al-Manthūr*, 3:37 (Iran ed., 1377 AH): “Regarding the words of the Exalted, ‘No vision encompasses Him,’ to the end of the verse: Ibn Abī Hātim, al-Uqaylī, Ibn Adī, Abū al-Shaykh, and Ibn Mardawayh transmitted, through a weak chain of transmission, from Abū Saīd al-Khudrī, from the Messenger of Allah, peace and blessings be upon him, that he said concerning the words ‘No vision encompasses Him’: ‘If humankind, the jinn, the devils, and the angels—from the time they were created until they perished—were arranged in a single row, they would never encompass Allah.’ Al-Dhahabī said: ‘This is a *munkar* (rejected) hadith.’ Al-Tirmidhī, Ibn Jarīr, Ibn al-Mundhir, Ibn Abī Hātim, al-Tabarānī, al-Hākim—who declared it authentic—Ibn Mardawayh, and al-Lālakā’ī in *al-Sunna* transmitted from Ibn Abbās that he said: ‘Muhammad saw his Lord.’ Ikrima said: ‘I asked him, “Does Allah not say, ‘No vision encompasses Him, though He encompasses all vision’?” He replied, “Confound you! That refers to His light, which is His light. When He manifests Himself through His light, nothing can encompass Him.”’ Another version reads: ‘It is when He manifests Himself in His *kayfiyya* (modality) that no sight can withstand Him.’ Ibn Jarīr also transmitted from Ibn Abbās concerning ‘No vision encompasses Him’ that he said: ‘No one’s sight encompasses Allah.’” Al-Suyūtī then cited the report from Ibn Abbās that Ibn Taymiyya had cited above, which includes the words: “Do you not see the sky…,” and so forth. Perhaps this hadith traced back to the Prophet and those reports from Ibn Abbās are what Ibn Taymiyya intended to allude to.
(7) B and A read: “so it is not.”
رُؤْيَةً، كَمَا لَا يُحَاطُ بِهِ عِلْمًا، وَلَا يَلْزَمُ مِنْ نَفْيِ إِحَاطَةِ الْعِلْمِ وَالرُّؤْيَةِ نَفْيُ الْعِلْمِ
(١)
وَالرُّؤْيَةِ، بَلْ يَكُونُ ذَلِكَ دَلِيلًا عَلَى أَنَّهُ يُرَى وَلَا يُحَاطُ بِهِ
(٢ كَمَا يُعْلَمُ وَلَا يُحَاطُ بِهِ ٢)
(٢)
فَإِنَّ تَخْصِيصَ الْإِحَاطَةِ بِالنَّفْيِ
(٣)
يَقْتَضِي أَنَّ مُطْلَقَ الرُّؤْيَةِ لَيْسَ بِمَنْفِيٍّ، وَهَذَا الْجَوَابُ قَوْلُ أَكْثَرِ الْعُلَمَاءِ مِنَ السَّلَفِ وَغَيْرِهِمْ، وَقَدْ رُوِيَ مَعْنَاهُ عَنِ ابْنِ عَبَّاسٍ رَضِيَ اللَّهُ عَنْهُمَا
(٤)
وَغَيْرِهِ]
(٥)
.
(٦ وَقَدْ رُوِيَ فِي ذَلِكَ حَدِيثٌ مَرْفُوعٌ إِلَى النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ٦)
(٦)
. وَلَا
(٧)
تَحْتَاجُ
(١) الْعِلْمِ: سَاقِطَةٌ مِنْ (أ) ، (ب) .
(٢) (٢ - ٢) : سَاقِطٌ مِنْ (أ) ، (ب) .
(٣) بِالنَّفْيِ: سَاقِطَةٌ مِنْ (أ) ، (ب) .
(٤) رَضِيَ اللَّهُ عَنْهُمَا: زِيَادَةٌ فِي (أ) ، (ب) .
(٥) مَا بَيْنَ الْمَعْقُوفَتَيْنِ سَاقِطٌ مِنْ (ن) وَجَاءَ فِي (م) فِي غَيْرِ مَوْضِعِهِ.
(٦) (٦ - ٦) سَاقِطٌ مِنْ (أ) ، (ب) . وَجَاءَ فِي الدُّرِّ الْمَنْثُورِ لِلسُّيُوطِيِّ ٣/٣٧ (ط. إِيرَانَ، ١٣٧٧) : " قَوْلُهُ تَعَالَى: (لَا تُدْرِكُهُ الْأَبْصَارُ) الْآيَةَ. أَخْرَجَ ابْنُ أَبِي حَاتِمٍ وَالْعُقَيْلِيُّ وَابْنُ عَدِيٍّ وَأَبُو الشَّيْخِ وَابْنُ مَرْدَوَيْهِ بِسَنَدٍ ضَعِيفٍ عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ عَنْ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فِي قَوْلِهِ: (لَا تُدْرِكُهُ الْأَبْصَارُ) قَالَ: لَوْ أَنَّ الْإِنْسَ وَالْجِنَّ وَالشَّيَاطِينَ وَالْمَلَائِكَةَ - مُنْذُ خُلِقُوا إِلَى أَنْ فَنَوْا - صُفُّوا صَفًّا وَاحِدً مَا أَحَاطُوا بِاللَّهِ أَبَدًا. قَالَ الذَّهَبِيُّ: هَذَا حَدِيثٌ مُنْكَرٌ. وَأَخْرَجَ التِّرْمِذِيُّ وَابْنُ جَرِيرٍ وَابْنُ الْمُنْذِرِ وَابْنُ أَبِي حَاتِمٍ وَالطَّبَرَانِيُّ وَالْحَاكِمُ - وَصَحَّحَهُ - وَابْنُ مَرْدَوَيْهِ وَاللَّالْكَائِيُّ فِي " السُّنَّةِ " عَنِ ابْنِ عَبَّاسٍ قَالَ: رَأَى مُحَمَّدٌ رَبَّهُ، قَالَ عِكْرِمَةُ: فَقُلْتُ لَهُ: أَلَيْسَ اللَّهُ يَقُولُ: (لَا تُدْرِكُهُ الْأَبْصَارُ وَهُوَ يُدْرِكُ الْأَبْصَارَ) ؟ قَالَ: لَا أُمَّ لَكَ، ذَاكَ نُورُهُ الَّذِي هُوَ نُورُهُ إِذَا تَجَلَّى بِنُورِهِ لَا يُدْرِكُهُ شَيْءٌ، وَفِي لَفْظٍ: إِنَّمَا إِذَا تَجَلَّى بِكَيْفِيَّتِهِ لَمْ يَقُمْ لَهُ بَصَرٌ. وَأَخْرَجَ ابْنُ جَرِيرٍ عَنِ ابْنِ عَبَّاسٍ (لَا تُدْرِكُهُ الْأَبْصَارُ) قَالَ: " لَا يُحِيطُ بَصَرُ أَحَدٍ بِاللَّهِ ". ثُمَّ أَوْرَدَ السُّيُوطِيُّ الْأَثَرَ الَّذِي أَوْرَدَهُ ابْنُ تَيْمِيَّةَ آنِفًا عَنْ ابْنِ عَبَّاسٍ وَجَاءَ فِيهِ: أَلَسْتَ تَرَى السَّمَاءَ. . إِلَخْ. فَلَعَلَّ هَذَا الْحَدِيثَ الْمَرْفُوعَ وَتِلْكَ الْآثَارَ عَنْ ابْنِ عَبَّاسٍ هِيَ الَّتِي عَنَى ابْنُ تَيْمِيَّةَ الْإِشَارَةَ إِلَيْهَا.
(٧) ب، أ: فَلَا.