Muslim

Hadith Commentary: Benefits and Issues: (1)
Among the Arabs, it had been a long-standing custom since ancient times that out of the twelve months of the year, four months—Dhul-Qa'dah, Dhul-Hijjah, Muharram, and Rajab—were considered sacred months. During these months, people would completely refrain from fighting and bloodshed; even if the killer of their father appeared before them in these months, they would not confront him. Since the gathering for Hajj takes place in the month of Dhul-Hijjah, they would already cease fighting in Dhul-Qa'dah to prepare and make arrangements for Hajj. From this Hajj gathering, they would also derive commercial and cultural benefits; large-scale trade transactions would take place and literary gatherings would be held. Therefore, after returning from Hajj, they would also spend the month of Muharram in peace and tranquility. Allah, for the benefit and profit of the people, had ordained the beginning and end of the year with the sacred months since the creation of the heavens and the earth, and placed one sacred month in the middle of the year as well. According to Allamah Abdul Quddus Hashimi, the lunar year had been in use in Arabia since time immemorial, and the names of the months were also the same—Muharram, Safar, etc. In almost every language of the world, the word for "month" is derived from the word for "moon" in that language, such as "mah," "mahina," "mas," "moon," and "month," etc., which is evidence that people originally counted months by the moon, and this is the natural and divine calendar. This is because, in a year, the moon waxes and wanes twelve times: after twenty-nine or thirty days, the moon appears as a thin crescent, then increases daily, and when it becomes fully bright, it then begins to decrease day by day, and finally disappears for a day or two, and then after two or three days, reappears as a thin crescent. In this way, to determine the new month, there is no need for astronomical calculations or observatories.

Later, when humans built large places of worship, appointed priests there, and began to offer gifts to them, annual religious fairs started to be held, and the priests imposed the obligation on people to dedicate a portion of their agricultural produce to them and to make offerings at monasteries, churches, and idol houses. Gradually, it was noticed that the lunar months in which crops used to ripen were no longer the same after three or four years; rather, there was a delay of a month in their ripening. Therefore, the pilgrims introduced the method of "sunda" and "kabisa" (intercalation) into the lunar calendar and equated the solar and lunar years. For this, they would add eleven days every year or add a month after every three years.

About three and a quarter centuries before the advent of the Messenger of Allah (sallallahu alayhi wa sallam), the Arabs became acquainted with idolatry, and this disease, along with all other evils, spread to every household in Arabia. Thus, Hajj became a festival of idolatry; idols of all tribes were placed in the Ka'bah, and various rituals became customary. The lunar months did not coincide with the seasons; when they saw that the time for Hajj rotated through all seasons—sometimes coming in summer, sometimes in winter, sometimes in autumn, and sometimes in spring—and that in all these seasons neither their crops were ready nor the offspring of animals were ready for buying and selling, they learned the method of "kabisa" or "lond" from the Jews and implemented it so that their commercial activities would not be affected. Obviously, this affected Hajj, and it began to rotate through different months of the year—sometimes falling in Dhul-Hijjah, then in Muharram, then in Safar, and thus after thirty-three (33) years, it would return to Dhul-Hijjah. This method continued until the Farewell Hajj (Hajjat al-Wada'), when after this cycle, Hajj was again performed on the 9th of Dhul-Hijjah, on a Friday, and the Messenger of Allah (sallallahu alayhi wa sallam) announced: "Now time has returned to its proper state; henceforth, there will be no intercalation (kabisa)." The Arabs considered four months to be sacred; when the months of Hajj were changed, necessarily the sacred months could also be shifted. Some commentators have taken the meaning of the Qur'anic phrase ﴿إِنَّمَا النَّسِيءُ زِيَادَةٌ فِي الْكُفْرِ﴾ () in this way, and this seems correct, because in this case, the months of Hajj were affected. However, some have taken another meaning: since the profession of the Arabs was fighting and bloodshed, and it was very difficult for them to refrain from fighting for three consecutive months, the chief of Banu Kinana would announce every year during the days of Mina that "this year, instead of Muharram, we have declared Safar as the sacred month, and Muharram will be considered a lawful month in which there is no prohibition on fighting." The next year, he would again declare Muharram as the sacred month. In this way, this advancement and postponement would occur between the months of Muharram and Safar. Obviously, this did not affect Hajj, so it is not possible to interpret this hadith in that way. Allamah Taqi has mentioned two other possibilities, but they do not seem convincing.

(For details, see: Taqwim-e-Tareekhi, Abdul Quddus Hashimi's introduction to "Mah o Saal ki Dastan" and Takmila by Taqi Usmani, vol. 2, pp. 361–364.) (2)
The attribution of Rajab to Mudar was because they greatly revered it, and the specification of it being between Jumada and Sha'ban was to clarify that the sacred month is the Rajab of Mudar, not the Ramadan of Rabi'ah, because the tribe of Rabi'ah, in contrast to Mudar, considered Ramadan to be the sacred month.

(3)
The Messenger of Allah (sallallahu alayhi wa sallam) asked three questions, and after stating the answers, paused and remained silent for a while so that people would pay full attention and listen carefully to the answers. Then some people also gave answers to these questions, but the majority, out of respect and considering that the answers to these three matters were well-known and famous—everyone knew them, and there was no special reason or cause for the Prophet (sallallahu alayhi wa sallam) to ask about these well-known things—replied, "Allah and His Messenger know best."

(4)
The sanctity and reverence of this month, the city of Makkah, and this day was an established fact among them, firmly rooted in their hearts. However, the sanctity and respect for human life, wealth, and honor was not firmly established in their hearts. Therefore, by drawing a comparison with an established fact, the sanctity and respect for these things was made clear to them. The meaning of not being a disbeliever or misguided has already been discussed in the Book of Faith.

(5)
"Yakun aw'a lahu": The meaning of "wa'ya" is to preserve, understand, and accept. From this, it is established that the propagation and dissemination of religion is necessary, and at times, students surpass their teachers in memorization, understanding, acceptance, and practice.

Hadith Commentary:
The situation was that the wretched polytheists would postpone the sacred months according to their own interests. Fighting was forbidden in the month of Muharram, but if they needed to fight during this month, they would declare Muharram as Safar and Safar as Muharram. In this way, for years, they continued to manipulate the months according to their own purposes. Coincidentally, the year in which you (sallallahu alayhi wa sallam) performed the Farewell Pilgrimage (Hajjat al-Wada‘), the month of Dhu al-Hijjah fell exactly as it should have according to the correct calculation. At that time, you (sallallahu alayhi wa sallam) delivered this hadith. Your intention was that from now on, there should be no incorrect reckoning, and the counting of the months should be exactly according to the correct calculation.

The month of Rajab is attributed to the tribe of Mudar because the people of Mudar, more than the other Arabs, used to venerate the month of Rajab and would never be willing to engage in fighting during it. In this hadith, the Prophet (sallallahu alayhi wa sallam) conveyed many fundamental rulings and especially forbade Muslims from fighting and quarreling among themselves. But, alas! The scene of discord, division, and disunity that is now being witnessed in the Ummah shows to what extent the Muslims have acted upon the final advice of their Messenger (sallallahu alayhi wa sallam).

The house was set on fire by its own lamp. The narration mentions the Farewell Pilgrimage (Hajjat al-Wada‘). This is the reason for the relevance to the chapter.

Muhammad ibn Sirin (rahimahullah) was among the great scholars, jurists, hadith experts, pious, and God-fearing elders of the Tabi‘in. He was so righteous that seeing him would remind one of Allah. He used to remember death frequently. He was also an imam in the science of dream interpretation. He passed away at the age of 77 in the year 110 AH. Rahimahullah ta‘ala.

Hadith Commentary:
➊
The Arabs, for their own interests, would alter the months, moving them forward or backward.
This is called "Nasi’."
The Noble Qur’an has mentioned this corruption.
Coincidentally, at the time of the Farewell Pilgrimage (Hajjat al-Wada’), the original order of the months was in place, as Allah had created them.

➋
Regarding the etymology of the months, Allamah Qastallani rahimahullah has written:
When the Arabs would abandon their habit of bloodshed, it was Muharram; when their bodies became weak and their color turned pale, it was Safar; when the gardens bore fruit and flowers and fragrances began to spread, it was the two months of Rabi‘; when fruits became scarce and water froze, it was the two months of Jumada; when the canals began to flow and the trees started to flourish, it was Rajab; when the she-camels’ calves separated from their feet and the tribes dispersed, it was Sha‘ban; when the heat entered the atmosphere and embers began to smolder, it was Ramadan; when clouds were few, flies were abundant, and animals began to raise their tails, it was Shawwal; when the traders settled down from their business journeys, it was Dhu al-Qa‘dah; and when the caravans set out for Hajj, it was Dhu al-Hijjah.
(: Irshad al-Sari li’l-Qastallani: 7/148)

➌
In the arrangement of the four sacred months, there is this wisdom: that the year begins and ends with sanctity, and in the middle, sanctity is also reminded of through Rajab.
The last two months are consecutive so that the superiority of the ending is maintained, because the acceptance of deeds also depends on their conclusion.
(: Fath al-Bari: 8/135)
In this hadith, the mention is of the Farewell Pilgrimage (Hajjat al-Wada’), and this is the reason for its relevance to the chapter heading.
Imam Bukhari rahimahullah has mentioned it for this very purpose.

Hadith Commentary:
➊
The Messenger of Allah (sallallahu alayhi wa sallam) delivered a sermon on the occasion of the Farewell Pilgrimage (Hajjat al-Wada‘). The words of the hadith pertain to this sermon. The purpose is to clarify that the polytheists of Makkah, during the Age of Ignorance, used to practice "nasi’"—that is, for their own interests and objectives, they would advance or postpone the sacred months. Now, the time has come for the abolition of this dark law.
In this year, that is, the tenth year of Hijrah, all the months have returned to their proper places as they were before their manipulation and treachery.
Henceforth, there will be no change in this matter.

➋
It should be noted that the month of Rajab is attributed to the tribe of Mudar because this tribe used to greatly venerate the month of Rajab.
(Fath al-Bari: 8/413)

Sahih Bukhari Hadith No: 3197, Chapter: «بَابُ مَا جَاءَ فِي سَبْعِ أَرَضِينَ:»
Relevance between the Chapter and the Hadith:
In the translation of the chapter, Imam Bukhari rahimahullah has mentioned the seven earths, presenting as evidence the verse from Surah At-Talaq, which fully corresponds with the chapter heading. In addition, he has narrated hadiths from Sayyiduna Abu Salamah bin Abdur Rahman, Sayyiduna Abdullah bin Umar, and Sayyiduna Zaid bin Amr bin Nufail radi Allahu anhum, which clearly correspond with the chapter heading. However, the hadith narrated from Sayyiduna Abu Bakr radi Allahu anhu does mention the earth, but does not mention the seven earths, and thus does not correspond with the chapter heading.
In reality, the hadith of Sayyiduna Abu Bakr radi Allahu anhu mentions the creation of the heavens and the earth, but from the texts of some hadiths and the verses of the Qur’an, it becomes clear that the heavens are seven in number and the earths are also seven, because in the Qur’an, the mention of the heavens is sometimes in the singular form, which occurs in about 13 places in the Qur’an. [المعجم المفهرس لالفاظ القرآن الكريم] However, all those verses are to be understood as referring to the seven in number, and in Surah At-Talaq, by saying «مثلهن», the number of the earths has also been clearly determined. Similarly, in the hadith of Sayyiduna Abu Bakr radi Allahu anhu presented by Imam Bukhari rahimahullah, the mention of «الأرض» is also in the singular form. But here, an important rule should be remembered:
Although ard (earth) and sama (heaven) are in the singular form, what is meant here is the genus of heaven and the genus of earth according to the rules of Arabic, which can apply to one or more than one. But in the Qur’an, the heavens have been explicitly stated to be seven, which determines both the genus and the number. For the earth, by saying «مثلهن», it has been made similar to the heavens, that they too are layered, seven in number. This is clarified by the hadith of the Messenger of Allah sallallahu alayhi wa sallam as follows.
Imam al-Tabarani rahimahullah has mentioned in Kitab al-Du‘a and al-Mu‘jam al-Kabir a marfu‘ hadith:
«أن رسول الله لم ير قرية يريد دخولها إلا قال حين يراها: ”اللهم رب السماوات السبع وما اظللن ورب الأرضين السبع وما اقللن و رب الشياطين و ما اضللن و رب الرياح وما زرين انا نسئلك خير هذا القرية وخير أهلها ونعوذبك من شرها و شر أهلها و شر ما فيها.“» [كتاب الدعا للطبراني، ج 2، ص: 119 - المعجم الكبير للطبراني، ج 8، ص: 39 - عمل اليوم و الليل لابن السني، ص: 472]
“When the Prophet sallallahu alayhi wa sallam would see a town which he intended to enter, upon seeing it he would supplicate: ‘O Allah! Lord of the seven heavens and what they shade, Lord of the seven earths and what they carry, Lord of the devils and those whom they misguide, Lord of the winds and what they scatter, we ask You for the good of this town and its people, and seek refuge in You from its evil and the evil of its people.’”
From the hadith in al-Mu‘jam al-Kabir, the number of earths is clearly determined, that just as the heavens are seven, so too are the earths. Therefore, in this case, consider the hadith in Sahih al-Bukhari narrated from Sayyiduna Abu Bakr radi Allahu anhu, in which «سماوات» is in the plural, and in the Qur’an and hadith, the number is determined as seven, while in the hadith in Sahih al-Bukhari, the earth is mentioned in the singular. Now, the rule is that when the heavens are seven, the earths will also be seven. Thus, here lies the relevance between the chapter heading and the hadith.
Benefit 2:
No matter how vast the scope of modern science becomes, it can never stand in opposition to the statements of the Qur’an and authentic hadith, because the Qur’an and hadith are connected to revelation, in which the very idea of error, slip, or mistake is disbelief. Modern science, on the other hand, is the result of human effort and research, in which there are thousands of possibilities for error. We know that there have been many contradictions in scientific statements; centuries ago, scientific statements were different, and as time passed and research advanced, modern science developed. But the statements presented by the Qur’an and hadith 1400 years ago remain unalterable and final to this day. Therefore, we must have faith in Allah and His Messenger sallallahu alayhi wa sallam. If, hypothetically, current research contradicts the Qur’an and hadith, it should be said that there is still a deficiency in scientific research, which has not yet reached the real truth. In fact, I would go so far as to say that if modern science contradicts the Qur’an and hadith, it is to be rejected. For us, the text of hadith and clear evidence are only from the Book and the Sunnah.
The reality of the seven earths and their location according to the opinions of Allamah Tantawi and Allamah Alusi al-Baghdadi rahimahumallah:
On the verse from Surah At-Talaq, the noble commentators have presented various interpretations and expressed different opinions, which we will describe as possible and probable interpretations. Some commentators are of the opinion that by seven earths is meant «اقاليم سبعة», i.e., the different continents of the earth, such as Asia, Africa, America, Europe, etc. This is a possibility mentioned by the commentators. Imam Razi rahimahullah has considered this as a possibility, but this possibility is clearly contrary to the marfu‘ hadith. Therefore, this rule should also be remembered: In opposition to a marfu‘ hadith, the statement of even the greatest jurist, hadith scholar, or commentator will never be accepted, but rather will be rejected. Accordingly, in light of the marfu‘ hadith in Musnad Ahmad and Tirmidhi, the earths, like the heavens, are layered. On this basis, Hafiz Ibn Kathir rahimahullah and Allamah Alusi rahimahullah have rejected this view. See: [البداية و النهاية، ج: 1، ص: 21 - روح المعاني، ج 28، ص: 144]
Allamah Alusi rahimahullah says about the seven earths:
«و قد غلب على ظن أكثر أهل الحكمة الجديدة أن القمر عالم كعالم أرضنا هذه و فيه جبال و بحار يزعمون أنهم يحسون بها بواسطه أرصادهم وهم مهتمون بالسعي فى تحقيق الأمر فيه فليكن ما نقول به من الأرضين على هذا النحو.» [روح المعاني، ج 14، ص: 339]
The majority of the philosophers of modern wisdom believe that the moon is a land similar to our earth, upon which there are mountains and rivers. They claim that they have observed these things on the moon through their observatories. These people are making further efforts to research the moon and to obtain more information, and it is possible that the earths we believe in are of a similar kind, as is the moon.
Note: Remember that Allamah Alusi al-Baghdadi rahimahullah passed away in 1370 AH, and since then, research has advanced considerably.
You have read the opinion of the philosophers of Allamah Alusi’s era, and some of these things have indeed been proven correct. However, here a problem arises: according to modern knowledge and wisdom, in their view, the earths are not seven, but millions. Yet in the hadith, the number is transmitted as seven. In response to this, Allamah Alusi rahimahullah says:
“It is possible that the earths and heavens are more than seven. The mention of the number seven as a complete number implies that there are not more than this, because the experts in Arabic have stated explicitly that the opposite meaning of a number is not considered valid.” [روح المعاني، ج 14، ص: 340]
Therefore, the number “seven” does not negate the possibility of more. There is no explicit statement in the Qur’an or hadith that the earths and heavens are only seven. Thus, if it is proven that there are more earths, it would not contradict the Qur’an and hadith. And Allah knows best.
Here, a very significant second problem arises: In the hadith of Sunan Tirmidhi, these words are present: «ما تحت كم» “for you, beneath the earth,” meaning the remaining six earths are beneath this earth. Now, if we look at the moon, Mars, and other planets, they appear to us above our earth. The answer to this is given by Maulana Ashraf Ali Thanwi, who writes:
“It is possible that these earths, in some circumstances, are beneath this earth, and in some circumstances, are above.” [بيان القرآن، تفسير سورة طلاق، آيت 12]
The famous cosmologist Hakim Tantawi Misri writes about the earths that, like the heavens, the earths are also seven. But then he says:
“This number does not imply exclusivity. When you say to someone, ‘I have two high-bred horses, you ride one and your brother the other,’ this does not negate that you may have a thousand horses. Similarly, here, because the experts in astronomy have said that the minimum possible number of earths orbiting large suns, which we call planets, is not less than three hundred million (30 million).” [الجواهر فى تفسير القرآن الكريم، ج 12، ص: 195]
Allamah Farid Wajdi also holds the view that the earths are seven, but by them are meant those planets about which modern astronomers opine that they are like our earth.
Dairat al-Ma‘arif al-Qarn al-Ishrin, vol. 1, p. 191, under the entry “ard,” and the researcher of al-Mawsu‘ah al-Kawniyyah al-Kubra, Ahmad al-Sufi, says:
«بل أن الحقيقة ان فى الكون سبع سماوات وسبع أراضين أى سبع كواكب تشبه كوكبنا الأرض، ولاندري . . . ماذا سيكتشف العلم مستقبلا.» [الموسوعة الكونية الكبرى، آيات الله فى خلق الكون ونشأة الحياة فى السماء الدنيا والسموات السبع، ص: 75]
“In fact, the reality is that by the seven heavens and seven earths are meant the planets that resemble our earth, and we do not know what discoveries will be made in the future.”
Summary of the discussion: In light of the apparent meaning of «و من الأرض مثلهن» and the hadiths, it becomes clear that, like the heavens, the earths are also seven, layered above and below, between which are vast distances and journeys. It is possible that Allah’s creatures also reside in them.
Therefore, we should base our statements and research according to the statements of the Qur’an and hadith. No matter how vast the scope of modern research and science becomes, all these efforts are based on human endeavor, in which, along with accuracy, there are many possibilities for error. But in contrast, the statements derived from the Qur’an and hadith are definitive and unalterable realities; no change can ever occur in them. For both are revelation, and Allah Ta‘ala has protected revelation from every kind of alteration.

Hadith Commentary:
What happened was that this too was a form of ignorance among the Arabs: sometimes they would make Muharram into Safar; elsewhere, for their own corrupt purposes, they would make Dhu al-Hijjah into Muharram. In short, they had created a strange confusion. Allah Most High informed the Messenger of Allah (sallallahu alayhi wa sallam) of the correct month. The meaning of “the time has returned to its original state” is that the original month began from the day when He created the heavens and the earth. Now, according to that reckoning, the correct month has been established. From this, the virtue of lunar months is also proven, by which the calculation of months and years is in complete accordance with nature: its day ends at sunset and begins at dawn; its month is sometimes thirty days and sometimes twenty-nine days. Its reckoning, in every country, depends on the sighting of the crescent moon.

Hadith Commentary:
The Day of Sacrifice (Yawm al-Nahr) refers exclusively to the 10th of Dhu al-Hijjah; after this, sacrifice is permissible until the 11th, 12th, and 13th.
These are called the Days of Tashreeq (Ayyam al-Tashreeq).
The Arabs had completely confused the calendar; they would postpone one month and bring another forward, and sometimes they would make a year thirteen months long.
Allah informed the Prophet sallallahu alayhi wa sallam during the Farewell Pilgrimage (Hajjat al-Wada') that this month is, in reality, Dhu al-Hijjah.
From now on, keep the reckoning correct. Mudar was an Arab tribe that greatly revered the month of Rajab; for this reason, Rajab became attributed to them.

Hadith Commentary:
(1)
The Arabs had completely altered the calendar. Shifting one month back and bringing another month forward was an easy task for them. Sometimes, a year would even become thirteen months long. The year in which Abu Bakr radi Allahu anhu performed Hajj, the Arabs had postponed the month of Dhu al-Hijjah by one month, meaning that Hajj was performed in the month of Dhu al-Qa'dah. This was called "Nasi’", which the Noble Qur’an has refuted. By Allah’s will, when the Messenger of Allah sallallahu alayhi wa sallam performed Hajj, it was in the actual month of Dhu al-Hijjah. The Messenger of Allah sallallahu alayhi wa sallam clarified this point at the beginning of the hadith.

(2)
Those scholars who consider the tenth of Dhu al-Hijjah as the day of sacrifice (Qurbani) base their argument on the fact that in the hadith, the word "day" is attributed to "al-Nahr" (sacrifice), which is for specification, meaning that sacrifice is restricted to that day. However, it is not wise to establish a ruling solely on a rational basis while ignoring other texts, especially when the Noble Qur’an states:
“And mention the name of Allah on the appointed days over the cattle He has provided for them.” (: al-Hajj: 28)
From this verse, it is understood that there are multiple days for slaughtering. Thus, it is narrated from Jubayr ibn Mut’im radi Allahu anhu that the Messenger of Allah sallallahu alayhi wa sallam said:
“All the days of Tashreeq are days of sacrifice.” (Musnad Ahmad: 82/4)
The days of Tashreeq are the Day of Nahr and the three days following it, meaning that sacrifice can be performed from the 10th of Dhu al-Hijjah until the evening of the 13th of Dhu al-Hijjah.
And Allah knows best.

Hadith Commentary:
This hadith is brought here because it mentions meeting Allah.
The mention of the tribe of Mudar along with Rajab is because the people of Mudar used to greatly honor the month of Rajab.
At the end, there is mention of those who memorize the Qur’an and hadith.
Accordingly, in later times, eminent hadith scholars such as Imam Bukhari and Imam Muslim (rahimahumullah) emerged, who memorized thousands of hadiths and served the science of hadith in such a way that those who come until the Day of Judgment will continue to pray for them.
May Allah grant all of them the best of rewards, and may Allah, the Exalted, gather all the former and latter generations in Jannat al-Firdaws. Ameen, O Lord of the worlds.
It is also evident from this hadith that dishonoring a Muslim is equal to dishonoring the Sacred House (Ka‘bah) of Makkah al-Mukarramah, but how many are there who have refrained from committing this sin?
Except whom Allah wills.
It is also evident that civil strife among Muslims is among the gravest of sins, and to unjustly lay hands on their wealth and lives is among the greatest of the major sins (akbar al-kabā’ir).
At the end, the Prophet (sallallahu alayhi wa sallam) also strongly emphasized the duty of conveying (tabligh). May Allah grant us success in that which He loves and is pleased with.

Hadith Commentary:
➊
The polytheists of Makkah would arbitrarily advance or postpone the months, and in the same way, they would declare the sacred month permissible for themselves and designate another month as sacred in its place.
This practice was called (nasi’).
The Noble Qur’an has described this act as an increase in disbelief, to the extent that they even abolished the specific designation of the sacred months.
They would declare any four months of the year as sacred.
When the Messenger of Allah (sallallahu alayhi wa sallam) performed Hajj, by Allah’s will, all the months had returned to their original order, and Hajj took place in the month of Dhu al-Hijjah itself.
At the beginning of the hadith, this very reality is mentioned. Also, Rajab is attributed to the tribe of Mudar because this tribe greatly respected this month.

➋
Since in this hadith, meeting with Allah, the Exalted, is mentioned,
Imam Bukhari rahimahullah has established from this the affirmation of the vision of Allah (ru’yat Allah).
He has established the vision of Allah, the Exalted, from these ahadith in various ways, whereas the Mu’tazilah, relying on their intellect, have denied it. In this regard, they also present some verses by which, according to their understanding, they try to prove their claim and provide justification for their denial.
The statement of Allah, the Exalted, is:
“Vision perceives Him not, but He perceives [all] vision.” ( al-An’am: 103)
On one occasion, Aisha (radi Allahu anha) presented this verse for this very purpose.
( Jami’ al-Tirmidhi, Tafsir al-Qur’an, Hadith: 3068)
Undoubtedly, from this noble verse, it is understood that a human being cannot see Allah, the Exalted, in this world with these eyes; however, on the Day of Resurrection, the believers will certainly be blessed with the vision of Allah, as is established from many ahadith, which have already been mentioned. Also, in this verse, the negation is of “idrak,” which means to comprehend the reality of something, whereas vision (ru’yah) is something else.

➌
The deniers of the vision (ru’yah) also present another verse to support their objective: When Musa (alayhis salam) expressed the desire to see Allah, the Exalted, Allah said:
“You will never see Me.” ( al-A’raf: 143)
But even from this verse, their claim is not established, because indeed, in this mortal world, with these mortal eyes, it is impossible to behold the Ever-Living, Eternal Being. However, when this mortal world is changed and the human constitution—especially his eyes—are transformed, then they will be able to bear the vision of Allah.
Thus, in the Hereafter, it is established from many ahadith that the believers will be blessed with the vision of Allah, the Exalted.

➍
Hafiz Ibn Hajar rahimahullah writes that Imam Daraqutni rahimahullah collected more than twenty (20) ahadith regarding the vision of Allah, the Exalted. Then Imam Ibn al-Qayyim rahimahullah, following him in “Hadi al-Arwah,” collected thirty (30) ahadith, most of which have sound chains of transmission.
Imam Daraqutni rahimahullah narrated from Imam Yahya ibn Ma’in rahimahullah that he said:
I have seventeen (17) authentic ahadith regarding the vision of Allah, the Exalted.
( Fath al-Bari: 13/536)
Imam Ibn Taymiyyah rahimahullah says: It is necessary for a Muslim to hold the belief that the believers will certainly see their Lord on the Day of Resurrection in the plain of gathering.
Then, after entering Paradise, they will also be blessed with the vision of Allah.
As is established from numerous mutawatir ahadith.
The Messenger of Allah (sallallahu alayhi wa sallam) informed us that on the Day of Resurrection, we will see our Lord just as we see the full moon on the fourteenth night, or as the sun is seen at noon.
There will be no difficulty or hardship in seeing Allah, the Exalted.
( Majmu’ al-Fatawa: 6/485)
Our respected teacher, Shaykh Abdullah bin Muhammad al-Ghunayman, has mentioned the rational and textual arguments of the deniers of the vision and then provided a satisfactory response to them.
For fear of length, we suffice with this.

1947. English Commentary:
➊ Among the Arabs, it was an ancient tradition that the months of Dhu al-Qa'dah, Dhu al-Hijjah, Muharram, and Rajab were considered sacred months, and during these months they would refrain from killing, bloodshed, and general disorder. Thus, Islam also maintained the sanctity of these months. However, this does not mean that in the remaining months one may do as one pleases; rather, it is always obligatory and incumbent to observe the sanctity of Allah, but in these months, even greater care should be taken. In Surah al-Tawbah it is stated: ﴿إِنَّ عِدَّةَ الشُّهورِ‌ عِندَ اللَّهِ اثنا عَشَرَ‌ شَهرً‌ا فى كِتـٰبِ اللَّهِ يَومَ خَلَقَ السَّمـٰو‌ٰتِ وَالأَر‌ضَ مِنها أَر‌بَعَةٌ حُرُ‌مٌ﴾ ( al-Tawbah: 36) "Indeed, the number of months with Allah is twelve [months] in the Book of Allah, from the day He created the heavens and the earth; of these, four are sacred."
➋ "Time has returned to its original state" refers to the vile custom of the people of Jahiliyyah (pre-Islamic ignorance), in which they would alter the order of the months. For example, they would postpone Muharram to the place of Safar and bring Safar forward, and this was called "Nasi’." In this way, much corruption was introduced into the calendar. The year in which the Prophet (sallallahu alayhi wa sallam) performed Hajj, the months and dates coincided exactly with their correct times. The Noble Qur’an has counted the practice of Nasi’ among the acts of disbelief and has encouraged the preservation of the correct calendar in the future. ﴿إِنَّمَا النَّسِيءُ زِيَادَةٌ فِي الْكُفْرِ ... الخ ﴾ ( al-Tawbah: 37)
➌ The month of Rajab is attributed to the tribe of Mudar because they used to show it great respect.