Muslim

Hadith Commentary: Benefits and Issues:
«نُورٌ أَنَّى أَرَاهُ» has been recited by the hadith scholars in various ways.
One form is the one according to which the meaning has been given,
and its purpose is
that its veil is light.
That is, He is concealed by light,
because of the light He cannot be seen,
the eyes are dazzled by the light,
therefore He cannot be seen.
Some have recited it as "nūrāniyyun arāhu,"
meaning, the attribution is to light and by adding a nun it is said nūrāniyyun instead of nūriyyun,
"that He is luminous,
I see Him."
Some recite it as "nūrun innī arāhu," "He is light,
I am seeing Him." Some recite:
«نُورٌ أَنَّى أَرَاهُ» meaning:
nūrun ayna arāhu, "Wherever I look, He is light."
The next hadith:
(ra'aytu nūran)
"I saw light."
supports this.
And the opinion of Allamah Alusi is that in «نُورٌ أَنَّى أَرَاهُ» the tanween on nūr is not for veneration,
therefore the meaning is "I saw a kind of light,
which appeared from behind the veil."
On the night of Mi'raj,
did the Prophet sallallahu alayhi wa sallam see Allah Ta'ala or not? Regarding this, the view of Aisha radi Allahu anha,
Ibn Mas'ud radi Allahu anhu,
and others is
that the Prophet sallallahu alayhi wa sallam did not see Allah Ta'ala.
But the view of Ibn Abbas radi Allahu anhu,
Abu Dharr radi Allahu anhu, and Ka'b radi Allahu anhu is
that the Prophet sallallahu alayhi wa sallam did see Allah Ta'ala.
From Ibn Abbas radi Allahu anhu, both the vision of the heart and the vision of the eye are transmitted.
(Fath al-Mulhim: 1/336,
Fath al-Bari: 8/774)
Allamah Alusi has reconciled the statements of Aisha radi Allahu anha and Ibn Abbas radi Allahu anhu in this way,
that according to some, the vision which Aisha radi Allahu anha negated,
by that is meant the original light of Allah Ta'ala,
upon which no eye can fix itself,
and the intent of Ibn Abbas radi Allahu anhu is seeing that light
which does not dazzle the eyes.
(Fath al-Mulhim: 1/339)
And he has presented ﴿لَا تُدْرِكُهُ الْأَبْصَارُ﴾ as support from Aisha radi Allahu anha.
Its meaning is,
"to encompass, to surround," and it is not possible to encompass Allah Ta'ala.
Negation of perception and encompassing does not necessitate negation of vision,
in Surah al-Shu'ara it is stated:
﴿فَلَمَّا تَرَاءَى الْجَمْعَانِ قَالَ أَصْحَابُ مُوسَىٰ إِنَّا لَمُدْرَكُونَ﴾ (al-Shu'ara: 61)
"And when the two groups saw each other, the companions of Musa said,
'Indeed, we are overtaken.'"
Musa alayhis salam replied:
kallā "Never!"
Here, vision has been affirmed for both groups,
but when the companions of Musa alayhis salam expressed the fear of being overtaken (idrak),
Musa alayhis salam negated idrak (encompassing),
therefore in the verse of Surah al-An'am, the negation is of idrak,
not of vision.
Furthermore, the negation is of seeing in this world,
but in other verses and authentic ahadith, vision is affirmed for all believers on the Day of Judgment, and the Prophet sallallahu alayhi wa sallam also had vision in the heavens,
therefore there is no impossibility in this,
Allah Ta'ala created such strength in your eyes that it became possible for you to see.
(hadha ma 'indi wallahu a'lam bis-sawab)