Is it true that the narration about “believers’ seeing Allah in the hereafter” is mashhur but not mutawatir and hence it cannot be regarded as evidence?

The Answer

Dear Brother / Sister,

All of the Companions and Ahl as-Sunnah scholars that came after them agreed unanimously that “believers would see Allah in the hereafter”. (see Baqillani, al-Insaf, Ru’yah chapter)

This unanimous agreement and consensus of the Islamic ummah on the issue is definite evidence. For, one of the religious evidences is ijma’ (consensus). The following hadith is a guarantee of it: “My ummah will not agree on misguidance.” (Majmauz-Zawaid, 5/218). It is not possible for a view that the majority of the fiqh scholars of the ummah accepts to be wrong.

The hadiths below are our guide regarding the issue:

According to what is reported from Ibn Umar, the Prophet (pbuh) said,   

“Indeed Allah will not gather my ummah upon deviation, and Allah's Hand is over the jama'ah (congregation), and he who deviates from the congregation, deviates to the Fire.” (Tirmidhi, Fitan, 7)

He states the following in another narration:

“A person who deviates from the congregation the measure of a hand-span has cast off the yoke of Islam from his neck.” (Tirmidhi, Amthal, 3)

We can list the evidences of Ahl as-Sunnah related to ru’yah as follows:

a. That Hz. Musa (Moses) wanted to see Allah as a prophet and that he asked Him about it is an indication that it is possible. For, it does not comply with prophethood for a prophet to ask from Allah something that is impossible. The following verse mentions that incidence:

“When Moses came to the place appointed by Us, and his Lord addressed him, He said: ‘O my Lord! show (Thyself) to me, that I may look upon thee.’” (Araf, 7/143)

b. The unanimous agreement of the Companions on “the permissibility of seeing Allah” is regarded as a strong evidence regarding the issue.

c. Allah is an existent being. It is possible for every being that exists to be seen. It is something that is accepted by Ibn Abbas, many Companions and the majority of the scholars that the Prophet Muhammad (pbuh) saw Allah in the world and that He will be seen in the hereafter.

d. “To those who do right is a goodly (reward)- Yea, more (than in measure).” (Yunus, 10/26)

According to the majority of the scholars who explain this verse, what is meant by “more” in the verse is a glad tiding related to seeing Allah’s jamal (beauty) in Paradise. This is the common view of all of the Companions including Hz. Aisha (who said the Prophet (pbuh) saw Allah with his heart in Miraj). (see Baqillani, ibid)

e. "Some faces, that Day, will beam (in brightness and beauty);- Looking towards their Lord.” (al-Qiyamah, 75/22-23)

It is clearly stated in the verse above that believers will see Allah in the hereafter. According to the majority of the scholars including Ibn Abbas, this verse is an indicator that ru’yatullah will take place. (see Ibn Kathir, Qurtubi, the interpretation of the verse in question)

f. "Verily, from (the Light of) their Lord, that Day, will they be veiled. Further, they will enter the Fire of Hell.” (al-Muttaffifin, 84/15-16)

It is stated in the verse above that people of Hell will be deprived of seeing their Lord (His beauty). Imam Shafii states that this verse is definite evidence that Allah will be seen by believers in the hereafter. (see Ibn Kathir, the interpretation of the verse in question)

g. According to what Ibn Kathir states, the news reported from Abu Said al-Khudri, Abu Hurayra, Anas, Jarir, Suhayb, Bilal and many other Companions reached the level of tawatur. (see Ibn Kathir, ibid)

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