Bukhari

Hadith Commentary:
➊
This hadith shows that the conveying of the message (tabligh al-risalah) was the responsibility of the noble Prophets (alayhim as-salam), and they did not show any negligence whatsoever in this regard. Furthermore, reciting the Qur’an and conveying it along with its explanation was their action, which is created by Allah Ta’ala. However, the message they conveyed is the speech of Allah Ta’ala and is uncreated.

➋
Imam Bukhari rahimahullah has established separate headings for all the evidences related to this matter, as will be seen in the upcoming chapters. In reality, Imam Bukhari rahimahullah was subjected to great trials because of these issues, and thus he amassed a multitude of evidences in support of his position.
May Allah reward him with the best of rewards.

Hadith Authentication (Takhrij al-Hadith):
[112۔ البخاري فى : 59 كتاب بدي الخلق : 7 باب إذا قال أحدكم آمين۔۔۔۔ 3234]

Understanding the Hadith:
From these ahadith, it is understood that on the night of Mi'raj, the Prophet (sallallahu alayhi wa sallam) did not see Allah, the Exalted. In another narration, when the Prophet (sallallahu alayhi wa sallam) was asked about seeing Allah on the night of Mi'raj, he (sallallahu alayhi wa sallam) replied: "He is light (or He is behind a veil of light), how could I see Him?" [مسلم : كتاب الايمان 178]
The former Grand Mufti of Saudi Arabia, Shaykh Ibn Baz rahimahullah, also issued the same fatwa that the Noble Prophet (sallallahu alayhi wa sallam) never saw Allah, the Exalted, in a wakeful state in this world. [مجموع فتاويٰ ابن باز 27/ 118]

Hadith Commentary:

Accordingly, on the occasion of the Farewell Pilgrimage (Hajjat al-Wada‘), the Prophet (sallallahu alayhi wa sallam) sought confirmation from the Muslims regarding this matter, and the Muslims unanimously affirmed that indeed, you have completely fulfilled your duty of conveying the message. (sallallahu alayhi wa sallam)

Hadith Commentary:
1.
A hadith narrated from Aisha radi Allahu anha further clarifies the aforementioned hadith. She states that if the Messenger of Allah sallallahu alayhi wa sallam had wished to conceal any verse from the people, he would have concealed this verse:
"And you were concealing within yourself that which Allah was to disclose. And you feared the people, while Allah has more right that you fear Him." ()
But he did not conceal even this verse.
(Sahih Muslim, Al-Iman, Hadith: 440(177))

2.
A similar hadith is also narrated from Anas radi Allahu anhu.
(Sahih al-Bukhari, At-Tawhid, Hadith: 7420)
In any case, the Messenger of Allah sallallahu alayhi wa sallam fulfilled the duty of conveying the message of Prophethood with complete responsibility.
Then, in the last period of his life, he took testimony from thousands of the noble Companions radi Allahu anhum ajma'in.
When they replied in the affirmative, he proclaimed in a loud voice:
"O Allah! Bear witness to this."
(Sahih Muslim, Al-Hajj, Hadith: 2950(1218))

Hadith Commentary:
It is true: “None knows the unseen except the Lord. If anyone claims it, never believe him.” Those extremists who attribute knowledge of the unseen (‘ilm al-ghayb) to the Noble Messenger (sallallahu alayhi wa sallam) distort the Noble Qur’an and fabricate an erroneous belief of their own accord.
People should protect their religion and faith by keeping away from such whispering (khannas) individuals.
Whatever unseen news the Noble Messenger (sallallahu alayhi wa sallam) conveyed was entirely through divine revelation (wahy) from Allah.
To call these things “unseen” (ghayb) is to deceive people.

Hadith Commentary:
➊
The reason for the narration of this hadith is that once Ibn Abbas (radi Allahu anhu) met Ka‘b al-Ahbar and said to him:
“We, the Banu Hashim, say that the Messenger of Allah (sallallahu alayhi wa sallam) saw his Lord twice.”
Upon hearing this, Ka‘b al-Ahbar raised a cry of takbir and said that Allah Ta‘ala divided the honor of vision and the distinction of conversation between Musa (alayhis salam) and Muhammad (sallallahu alayhi wa sallam).
Allah Ta‘ala spoke to Musa (alayhis salam) twice, and Muhammad (sallallahu alayhi wa sallam) was honored with seeing Allah Ta‘ala twice.
Masruq says that he came to Aisha (radi Allahu anha) and asked:
“Did the Messenger of Allah (sallallahu alayhi wa sallam) see his Lord?” She then narrated the aforementioned hadith.
(Jami‘ al-Tirmidhi, Tafsir al-Qur’an, Hadith: 3278)

➋
Imam Nawawi (rahimahullah) states that Aisha (radi Allahu anha) did not deny the Prophet’s (sallallahu alayhi wa sallam) seeing Allah Ta‘ala on the basis of any marfu‘ hadith.
In this matter, she relied only on ijtihad, whereas a contrary position is transmitted from the noble Companions (radi Allahu anhum ajma‘in).
When one Companion says something and another disagrees, by consensus it does not constitute proof.
It is surprising that Imam Nawawi (rahimahullah) said such a thing about Aisha (radi Allahu anha), whereas it is explicitly stated in Sahih Muslim that after hearing Aisha’s (radi Allahu anha) hadith, Masruq said that Allah Ta‘ala says:
“And he saw him on the clear horizon.” (al-Takwir 23)
And also:
“And indeed he saw him another time.” (al-Najm 13/53)
Aisha (radi Allahu anha) said:
“I asked the Messenger of Allah (sallallahu alayhi wa sallam) about this, and he (sallallahu alayhi wa sallam) said that it refers to Jibril (alayhis salam).”
(Sahih Muslim, al-Iman, Hadith: 439(177))
With the chain of Sahih Muslim, Ibn Marduwayh further narrates that Aisha (radi Allahu anha) said:
“I was the first to ask the Messenger of Allah (sallallahu alayhi wa sallam) about this:
‘Did you see your Lord?’ He (sallallahu alayhi wa sallam) replied:
‘No, I only saw Jibril (alayhis salam) descending.’”
(Sharh Kitab al-Tawhid li’l-Ghunayman: 1/116)
Abu Dharr (radi Allahu anhu) says that he asked the Messenger of Allah (sallallahu alayhi wa sallam):
“Did you see Allah Ta‘ala?” The Prophet (sallallahu alayhi wa sallam) replied:
“He is Light; how could I see Him?”
(Sahih Muslim, al-Iman, Hadith: 443(178))
It is narrated from Ibn Abbas (radi Allahu anhu) that he recited this verse:
“The heart did not deny what it saw.” (al-Najm 11/53)
He further said:
“The Messenger of Allah (sallallahu alayhi wa sallam) saw Allah Ta‘ala with the eye of his heart.”
(Jami‘ al-Tirmidhi, Tafsir al-Qur’an, Hadith: 3281)
According to our inclination, after this explicit statement of Ibn Abbas (radi Allahu anhu), the reason for disagreement is automatically resolved.
The position of Aisha (radi Allahu anha) appears to be based on reality, because the Noble Qur’an clarifies that no person can see Allah Ta‘ala (in this world) with these physical eyes; however, in the Hereafter, the people of Paradise will certainly be blessed with the vision of their Lord.
Allah Ta‘ala says:
“On that Day, some faces will be radiant, looking at their Lord.” (al-Qiyamah: 23/75)
It is mentioned in the hadiths that the vision of Allah Ta‘ala will be greater than all the blessings of Paradise.
May Allah Ta‘ala grant us this.
Amin, ya Rabb al-‘alamin.

➌
From this hadith, Imam Bukhari (rahimahullah) intends to establish that the knowledge of the unseen (ghayb) is exclusive to Allah Ta‘ala; no one else shares in it, not even the Messenger of Allah (sallallahu alayhi wa sallam).
This is explicitly stated in the Noble Qur’an.
Allah Ta‘ala says:
“O Muhammad (sallallahu alayhi wa sallam)!
Say to them:
I do not say to you that I possess the treasures of Allah, nor do I know the unseen.” (al-An‘am 50)
And He says:
“If I had known the unseen, I would have acquired much good, and no harm would have touched me.” (al-A‘raf: 188/7)
From these verses, it is clear that the Messenger of Allah (sallallahu alayhi wa sallam) did not have knowledge of the unseen.
However, if some matters of the unseen were conveyed to him (sallallahu alayhi wa sallam) through revelation (wahy), then they are excluded from this subject.
Regarding this, Allah Ta‘ala says:
“He is the Knower of the unseen, and He does not disclose His unseen to anyone except a Messenger whom He chooses (to inform of some unseen); then He appoints guards before him and behind him.” (al-Jinn 26–27)
The signs of the Hour, matters of the Hereafter, resurrection, reckoning, and the realities related to Paradise and Hell are all from the unseen, which Allah Ta‘ala informed His Messenger (sallallahu alayhi wa sallam) of through revelation, and he conveyed them to the Ummah.
Allah Ta‘ala says:
“These are of the tidings of the unseen which We reveal to you. Neither you nor your people knew them before this.” (Hud 49)
The scholars are agreed that the Messenger of Allah (sallallahu alayhi wa sallam) did not have knowledge of the unseen, except for what Allah Ta‘ala informed him of, and thus he came to know it. Ibn Ishaq has narrated in his work “Maghazi” that the camel of the Messenger of Allah (sallallahu alayhi wa sallam) was lost, so Ibn Salit said: “Muhammad (sallallahu alayhi wa sallam) claims to be a Prophet and relates to you the conditions of the heavens, but he does not know about his own camel, where it is?” When this reached the Messenger of Allah (sallallahu alayhi wa sallam), he said:
“So-and-so says such-and-such. By Allah! I only know what Allah Ta‘ala informs me of. Now Allah Ta‘ala has informed me about the camel: it is in such-and-such a valley, entangled in a tree.”
Eventually, the noble Companions (radi Allahu anhum ajma‘in) went there and, as indicated by the Prophet (sallallahu alayhi wa sallam), brought it back.
(Fath al-Bari: 13/445)

➍
Among us, there are some extreme devotees who affirm knowledge of the unseen for the Messenger of Allah (sallallahu alayhi wa sallam) and say that he had knowledge of (ma kana wa ma yakun) — what was and what will be.
Such a belief is utterly false and completely contrary to the Qur’an and Sunnah.
Similarly, some charlatans and tricksters also claim to possess knowledge of the unseen, and some claim kashf (unveiling) and ilham (inspiration).
What is the reality of such claims? For example:
An astrologer or fortune-teller who sits on the sidewalk and tells people their fate, and gives news of the unseen in various ways — if he truly had such knowledge, could he be in such a miserable state? Would he not become wealthy in a few days? Some Sufi individuals believe in unveiling of graves, and some point out thefts, etc., through istikhara (seeking guidance).
In our view, this is sheer falsehood and slander.
There is no room for such practices in the Shari‘ah.
In any case, no one knows the knowledge of the unseen except Allah Ta‘ala, and whoever claims it is a liar and a fabricator.

Hadith Commentary:
From this detailed discussion, the preferred view is established that during the Night of Ascension (Mi'raj), the Prophet (sallallahu alayhi wa sallam) did not see Allah with his physical eyes. And Allah knows best. The negation by Hazrat Aisha (radi Allahu anha) pertains to the life of this world; in the Hereafter, the believers will certainly behold Allah—this is not being denied.

In the verse, generally every soul is intended, that it does not know what will happen tomorrow. From this, the negation of knowledge of the unseen (ghayb) is also established for the Prophet (sallallahu alayhi wa sallam). In another verse, it is explicitly mentioned:
﴿قُلْ لَا يَعْلَمُ مَنْ فِي السَّمَاوَاتِ وَالْأَرْضِ الْغَيْبَ إِلَّا اللَّهُ﴾ ()
Now, the point to ponder is: when even the Prophet (sallallahu alayhi wa sallam) does not possess knowledge of tomorrow, then what status do other saints, elders, spiritual guides, dervishes, or martyrs have in this regard?

It is a separate matter that Allah, the Exalted, may inform any of His servants about something of the future through revelation (wahy) or inspiration (ilham); this does not establish that the servant possesses knowledge of the unseen (al-ghayb). Those people of innovation (ahl al-bid‘ah) who consider their self-made spiritual guides to be knowers of the unseen, there is no doubt in their being polytheists (mushrik). They are guilty of associating others with Allah in knowledge (shirk fi’l-‘ilm), and with Allah, their names are written in the register of the polytheists, no matter how much they claim Islam in this world and consider themselves Muslims and believers. In one verse of the Noble Qur’an, such people are mentioned:
﴿وَمَا يُؤْمِنُ أَكْثَرُهُمْ بِاللَّهِ إِلَّا وَهُمْ مُشْرِكُونَ﴾ ()
That is, how many claimants of faith are, in the sight of Allah, polytheists. The jurists of the Hanafi school themselves have explicitly stated that to consider anyone other than Allah as a knower of the unseen is disbelief (kufr).

Similarly, whoever, along with Allah, considers His Messenger (sallallahu alayhi wa sallam) as a knower of the unseen and makes him a witness in this regard, he too becomes a polytheist. In any case, every monotheist Muslim should completely avoid such polytheistic beliefs.

And with Allah is success.

Hadith Commentary:
➊
The reason for this hadith is mentioned in other narrations: Ka‘b al-Ahbar met Ibn ‘Abbas radi Allahu anhu at ‘Arafah and asked him some questions. Then he said "Allahu Akbar" so loudly that the mountain echoed. Then he said that Allah Ta‘ala has divided His vision (ru’yah) and speech (kalam): He honored Musa alayhis salam with His speech, while He honored Muhammad sallallahu alayhi wa sallam with His vision. Musa alayhis salam spoke to his Lord twice, and Muhammad sallallahu alayhi wa sallam saw his Lord twice. Masruq says: I went to Sayyidah ‘A’ishah radi Allahu anha and mentioned this conversation and asked, "Did Muhammad sallallahu alayhi wa sallam see his Lord?" So ‘A’ishah radi Allahu anha gave the same answer as mentioned in the hadith. (Jami‘ al-Tirmidhi, Tafsir al-Qur’an, Hadith: 3278)

➋
In any case, Sayyidah ‘A’ishah radi Allahu anha strongly denied that the Messenger of Allah sallallahu alayhi wa sallam saw Allah Ta‘ala on the night of Mi‘raj. This denial is not based solely on inference from the verses, but also on a marfu‘ hadith. Thus, when Masruq cited the following two verses in this regard:
﴿وَلَقَدْ رَآهُ بِالْأُفُقِ الْمُبِينِ﴾ (al-Takwir 81:23)
and ﴿وَلَقَدْ رَآهُ نَزْلَةً أُخْرَىٰ﴾ (al-Najm 53:13)
‘A’ishah radi Allahu anha said:
I was the first in this ummah to ask the Messenger of Allah sallallahu alayhi wa sallam about this, and he said:
"This refers to Jibril. I saw him in his true form only twice. I saw him descending from the sky, and his size filled the horizon between the heavens and the earth."
After this, ‘A’ishah radi Allahu anha cited the two verses that are mentioned in the hadith of Bukhari. (Sahih Muslim, al-Iman, Hadith: 439(177))
In one narration, it is explicitly stated that Ibn ‘Abbas radi Allahu anhu said that the Messenger of Allah sallallahu alayhi wa sallam saw his Lord with his heart. (Sahih Muslim, al-Iman, Hadith: 436(176))
From this clarification, it is understood that ‘A’ishah radi Allahu anha denies the vision with the eyes (ru’yat basariyyah), while Ibn ‘Abbas radi Allahu anhu affirms the vision with the heart (ru’yat qalbiyyah). There is no contradiction between the two.

➌
It should be noted that Sayyidah ‘A’ishah radi Allahu anha denies the vision of Allah Ta‘ala in this world of color and scent (i.e., the worldly life). However, in the Hereafter, the believers will certainly be honored with the vision of Allah, as is established by Qur’anic verses and ahadith.
And Allah knows best.

Hadith Commentary:
Vocabulary of the Hadith:
(1)
الْفِرْيَةَ:
Plural of فَرِي, meaning fabricated statement,
a lie.
(2)
أَنْظِرِينِي:
Derived from انظار,
to grant respite,
to give a delay,
grant me respite.
(3)
سَادًّا:
From سد, meaning to prevent,
to block.
(4)
عُِظَْمُ:
With a damma on the ‘ayn and sukun on the zha, or with a kasra on the ‘ayn and a fatha on the zha,
greatness in terms of size.

Benefits and Issues:
(1)
From this hadith it is established that for Allah, saying "قَالَ" (“He said”) and likewise "اللّٰهُ يَقُوْلُ" (“Allah says”) is correct.
It is itself in the Noble Qur’an: ﴿وَاللَّـهُ يَقُولُ الْحَقَّ﴾ “He speaks the truth.” ( Al-Ahzab: 5)
(2)
Knowledge of the unseen (ghayb) is exclusive to Allah,
no messenger,
angel,
saint, or righteous person knows the unseen,
some have written in brackets in the translation of this verse (by essence, i.e., without Allah informing) ( Sharh Sahih Muslim: 1/775),
the question is, when Allah has informed, then where does the unseen remain?
(3)
The Messenger of Allah (sallallahu alayhi wa sallam) conveyed the entire, complete Qur’an to the Ummah,
because if you had shown any shortcoming in this,
then it would have been a shortcoming in fulfilling the duty of messengership,
therefore the claim of the Shia that the present Qur’an is less than the original,
this is a slander and fabrication which is contrary to faith.
(4)
Just as Abdullah ibn Mas‘ud (radi Allahu anhu) held, so too did Aisha (radi Allahu anha) hold the opinion that the Messenger of Allah (sallallahu alayhi wa sallam) did not see Allah during the Mi‘raj (ascension).
(We will discuss this issue further ahead.)

Explanation:
1:
Indeed, Muhammad saw him another time as well ( , al-Najm: 13).

2:
Indeed, he saw him on the clear horizon of the sky ( , al-Takwir: 23).

3:
Convey to the people what has been sent down to you from Allah ( , al-Nisa: 67).