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CAN ALLAH BE SEEN?
A chapter from
ALLAH THE ORIGINAL MAN
by Mr. TrueIslam
There are a few verses is the Qur’an which modern exegesis presents as the strongest proof of the non-anthropomorphic, transcendental nature of Allah. Upon closer examination, however, these verses prove not to be anti-anthropomorphic at all. Most of them, when understood in their original context, could just as easily be cited as evidence of an anthropomorphic God. The first is found in Sura 2:3 where Allah is referred to as Ak-Ghayb. Many Muslim writers today translate the word as “Unseen,” but this not an accurate rending. The Arabic word literally means “that which has been concealed, secret” or “absent” from the verb ghaba “to withdraw ones presence from.” This word is similar to the Greek Aoratos and does not mean physical invisibility but unseen due location or distance-absent from view. It is the opposite of As-Shadid, “present.” In theological matters, the term ghayb had a very anthropomorphic connotation. The Shia use this term in reference to their last Imam, Muhammad al-Mahdi, who disappeared in 873. He is said to have not died but gone into ghayba, “occultation” or “hiding.”
The second standard “anti-anthropomorphic” verse cited by modern Muslim exegetes is 6:104, which reads, “Vision comprehends Him not (la tudrikuha al-absar) and he comprehends all vision. Though this verse is usually cited as proof that God cannot be seen with the eyes, the actual Arabic word proves otherwise. It is reported that Abd’ Allah b. Abbas (d.68 the cousin of the Prophet and one of the first and most famed mufasirrun (Quar’anic exegete) was informing the people one day of their seeing Allah in the Hereafter when a questioner opposed him by citing this verse. Ibn Abbas answered, “Do not you see the sky?” The questioner responded “yes.” Ibn Abbas then answered in the negative, Ibn Abbas explained to him that the denial of perception (idrak) does not necessitate the denial of seeing (ru’ya). The denial of idrak is a denial of seeing a thing in its totality, where as a mere seeing may apply to seeing it but not totally perceiving His Majesty and Power.
Another verse usually adduced by anti-anthropomorphist Muslims to deny that Allah can be seen is Al-Araf 7:143
· And when Moses came to our appointed meeting place and his Lord spoke to him, he said “My Lord Show me yourself so that I may gaze upon you. He replied: You will never see me, but look at the mountain. If it remains in its place you will be able to see me.” When his Lord revealed His glory to the mountain, it was crushed into dust, and Moses fell down unconscious. When he regained his consciousness he said: “Glory be unto you! I turn to you repentant and I am the first of the true believers.”
Again to the early Sunnites this verse in no way implied that Allah “could not” be seen. Ibn Hanbal argued in his Ar-Radd ala z-Zanadiqa wa-l Jahmiyya (The Refutation of the Zanadiqa and Jahmiyya):
· An exposition of the denial by the Jahmiyya of Allah’s words: “On that day shall faces beam with light, looking at their Lord” (75:22). We asked them (Jahmiyya): “Why do you deny that those in Paradise will look at their lord?” They replied: “It is not proper for anyone to look at his Lord: a thing looked at is passable and qualifiable; things are only seen by refraction”…But the Prophet, who knew what Allah meant, said: “You will surly see your Lord.” And Allah said to Moses,”Thou shalt not see me,” but he did not say, “I shall not be seen.” Who then of the two is more deservedly followed: the Prophet who said, “You shall surly see your Lord,” or Jahm who said, “You shall not see your Lord?”
If you take one step towards Him, He runs 2 you!
A chapter from
ALLAH THE ORIGINAL MAN
by Mr. TrueIslam
There are a few verses is the Qur’an which modern exegesis presents as the strongest proof of the non-anthropomorphic, transcendental nature of Allah. Upon closer examination, however, these verses prove not to be anti-anthropomorphic at all. Most of them, when understood in their original context, could just as easily be cited as evidence of an anthropomorphic God. The first is found in Sura 2:3 where Allah is referred to as Ak-Ghayb. Many Muslim writers today translate the word as “Unseen,” but this not an accurate rending. The Arabic word literally means “that which has been concealed, secret” or “absent” from the verb ghaba “to withdraw ones presence from.” This word is similar to the Greek Aoratos and does not mean physical invisibility but unseen due location or distance-absent from view. It is the opposite of As-Shadid, “present.” In theological matters, the term ghayb had a very anthropomorphic connotation. The Shia use this term in reference to their last Imam, Muhammad al-Mahdi, who disappeared in 873. He is said to have not died but gone into ghayba, “occultation” or “hiding.”
The second standard “anti-anthropomorphic” verse cited by modern Muslim exegetes is 6:104, which reads, “Vision comprehends Him not (la tudrikuha al-absar) and he comprehends all vision. Though this verse is usually cited as proof that God cannot be seen with the eyes, the actual Arabic word proves otherwise. It is reported that Abd’ Allah b. Abbas (d.68 the cousin of the Prophet and one of the first and most famed mufasirrun (Quar’anic exegete) was informing the people one day of their seeing Allah in the Hereafter when a questioner opposed him by citing this verse. Ibn Abbas answered, “Do not you see the sky?” The questioner responded “yes.” Ibn Abbas then answered in the negative, Ibn Abbas explained to him that the denial of perception (idrak) does not necessitate the denial of seeing (ru’ya). The denial of idrak is a denial of seeing a thing in its totality, where as a mere seeing may apply to seeing it but not totally perceiving His Majesty and Power.
Another verse usually adduced by anti-anthropomorphist Muslims to deny that Allah can be seen is Al-Araf 7:143
· And when Moses came to our appointed meeting place and his Lord spoke to him, he said “My Lord Show me yourself so that I may gaze upon you. He replied: You will never see me, but look at the mountain. If it remains in its place you will be able to see me.” When his Lord revealed His glory to the mountain, it was crushed into dust, and Moses fell down unconscious. When he regained his consciousness he said: “Glory be unto you! I turn to you repentant and I am the first of the true believers.”
Again to the early Sunnites this verse in no way implied that Allah “could not” be seen. Ibn Hanbal argued in his Ar-Radd ala z-Zanadiqa wa-l Jahmiyya (The Refutation of the Zanadiqa and Jahmiyya):
· An exposition of the denial by the Jahmiyya of Allah’s words: “On that day shall faces beam with light, looking at their Lord” (75:22). We asked them (Jahmiyya): “Why do you deny that those in Paradise will look at their lord?” They replied: “It is not proper for anyone to look at his Lord: a thing looked at is passable and qualifiable; things are only seen by refraction”…But the Prophet, who knew what Allah meant, said: “You will surly see your Lord.” And Allah said to Moses,”Thou shalt not see me,” but he did not say, “I shall not be seen.” Who then of the two is more deservedly followed: the Prophet who said, “You shall surly see your Lord,” or Jahm who said, “You shall not see your Lord?”
If you take one step towards Him, He runs 2 you!
