Deedâr (ديدار) of Allâh Ta’âlâ

The greatest blessing in Jannah will be the “Deedâr” of Allâh Ta’âlâ. ( i.e. the dwellers of Jannah will be able to see (Allâh Ta’âlâ).

وُجُوهٌ يَوْمَئِذٍ نَاضِرَةٌ () إِلَى رَبِّهَا نَاظِرَةٌ ()

“That day will faces be resplendent. Looking towards their Allâh.” (75:22-23)

Hadhrat Suhaib (RA) narrates that he heard Rasulullah (Sallallâhu Alaihi Wasallam) saying, when the people of Jannah will arrive there, Allâh will enquire from them “Do you wish that We may grant one more favour to you” (i.e. bestow upon you a blessing in addition to what you have already received)? They will answer “You have bestowed so many favours on us and you saved us from Jahannam and granted us Jannah. What more can we ask for ?” The veil will then be lifted and they will be able to see Allâh Ta’âlâ. This blessing will surpass all other favours that had been conferred on them.

Rasulullah (Sallallâhu Alaihi Wasallam) thereafter recited the following verse of the Qur’ân:

لِلَّذِينَ أَحْسَنُوا الْحُسْنَى وَزِيَادَةٌ

“Or those who do good is the best place and more there to.” (10:26)

Rasulullah (Sallallâhu Alaihi Wasallam) is reported to have said:

سترون ربكم عيانا

“You will see your Allâh Ta’âlâ clearly.”

(Bukhari and Muslim)

Hadhrat Jareer Ibn Abdullah (RA) narrated that one night we were sitting with Rasulullah (Sallallâhu Alaihi Wasallam), and he looked at the moon. It was the fourteenth night of the month, and the full moon was shining in the sky. Rasulullah (Sallallâhu Alaihi Wasallam) then turned towards us and said:

"Surely you will see Allâh Ta’âlâ as you are seeing the moon. You will have to make no special effort to see Him, nor will there be any other difficulty.” (Bukhari and Muslim)

This Hadith has been narrated by twenty one Sahâbah (RA).

كَلَّا إِنَّهُمْ عَنْ رَبِّهِمْ يَوْمَئِذٍ لَمَحْجُوبُونَ

“Nay, but surely on that Day they will be covered from their Allâh Ta’âlâ (and prevented from seeing Him)” (pertaining to the non-believers). (83:15)

It is impossible to see Allâh Ta’âlâ

In this world in a state of wakefulness, it is not possible to see Allâh Ta’âlâ with the naked eye.

First proof:

تُدْرِكُهُ الْأَبْصَارُ وَهُوَ يُدْرِكُ الْأَبْصَارَ وَهُوَ اللَّطِيفُ الْخَبِيرُ

“The eyes cannot comprehend Him but He comprehends everything.” (6:103)

This means that in this world the creation is unable to see Allâh Ta’âlâ with the naked eye. However Allâh comprehends everything.

Second proof:

It is reported that Hadhrat Abdullah Bin Shaqeeq (RA) said to Hadhrat Abu Zar Gafari (RA), “If I had met Rasulullah (Sallallâhu Alaihi Wasallam), I would have certainly asked him a question. Hadhrat Abu Zar (RA) asked: “What is it that you wished to ask?” He replied: “I would have asked, did you (i.e., Rasulullah (Sallallâhu Alaihi Wasallam)) see your Allâh?” Hadhrat Abu Zar (RA) said: “I asked Rasulullah (Sallallâhu Alaihi Wasallam) this question and he replied: “Allâh is Nur, how could I have seen him.” (Tirmidhi)

To have seen Allâh Ta’âlâ by Rasulullah (Sallallâhu Alaihi Wasallam) on the night of Me’raj is not contradictory to this Hadith, since Rasulullah (Sallallâhu Alaihi Wasallam) saw Allâh in Jannah and not in this world. This proves that Rasulullah (Sallallâhu Alaihi Wasallam) did not see Allâh Ta’âlâ in this world.

However pious people are sometimes most privileged to see Allâh Ta’âlâ in their dreams. It is reported that Imâm Abu Haniefah (RA) and Imâm Ahmed bin Hambal (RA) saw Allâh Ta’âlâ in their dream.

Punishment and reward in the Hereafter

Punishment and reward in the Hereafter is dependent on the condition of man at the time of his death.

First proof:

Hadhrat Abdullah Ibn Mas’ood (RA) reports that Rasulullah (Sallallâhu Alaihi Wasallam) said: “You may do good deeds which take you towards Jannah, you will only be a foot away from Jannah and you may do evil that ultimately leads you into Jahannam.

Second proof:

Rasulullah (Sallallâhu Alaihi Wasallam) has said in a Hadith:

إنما الأعمال بالخواتيم

“Your deeds are judged by your condition at the time of your death.”

Allâh Ta’âlâ accepts his repentance

Whenever a person repents sincerely, Allâh Ta’âlâ accepts his repentance and forgives him. However at the time of death, when he becomes able to see the angels of death and punishment, his repentance and Imân is not accepted.

First proof:

وَلَيْسَتِ التَّوْبَةُ لِلَّذِينَ يَعْمَلُونَ السَّيِّئَاتِ حَتَّى إِذَا حَضَرَ أَحَدَهُمُ الْمَوْتُ قَالَ إِنِّي تُبْتُ الْآنَ

“Of no effect is the repentance of those who continue to do evil, until death faces them and he says now have I repented indeed.” (4-8)

Second proof:

قُلْ يَا عِبَادِيَ الَّذِينَ أَسْرَفُوا عَلَى أَنْفُسِهِمْ لَا تَقْنَطُوا مِنْ رَحْمَةِ اللَّهِ إِنَّ اللَّهَ يَغْفِرُ الذُّنُوبَ جَمِيعًا إِنَّهُ هُوَ الْغَفُورُ الرَّحِيمُ

“Say! O my servants who have transgressed against their souls- Despair not of the mercy of Allâh; for Allâh forgives all sins, for He is All Forgiving Most Merciful.” (39-53)

Third proof:

إِنَّمَا التَّوْبَةُ عَلَى اللَّهِ لِلَّذِينَ يَعْمَلُونَ السُّوءَ بِجَهَالَةٍ ثُمَّ يَتُوبُونَ مِنْ قَرِيبٍ فَأُولَئِكَ يَتُوبُ اللَّهُ عَلَيْهِمْ وَكَانَ اللَّهُ عَلِيمًا حَكِيمًا

“Allâh accepts the repentance of those who do evil in ignorance and repent soon afterwards, to them will Allâh turn in mercy, for Allâh is full of knowledge and wisdom”. (4:17)

باب—بلا ترجمة الباب

Chapter (Bâb) 39 : Without Tarjamatul Bâb.

Purpose of Tarjamatul Bâb

Imâm Bukhari has not established any title (Tarjamatul Bâb) for this chapter. In some copies of Bukhari Sharief even the word "Bâb" is not there which can imply that this Hadith will be included in the previous chapter. In previous chapter Imâm Bukhari said that Imân, Islâm and Ahsân are all Deen, Here tries to convey that Deen has different grades as in the Hadith quoted here, the Heraclius uses the word "Deen" when he asks Ibn Sufyân, "Does any body leave this Deen after entering into it? Abu Sufyân answers in negative. In response to the answer of Abu Sufyân, Heraclius says, "That is Imân when a small bit of it enters into the hearts, no one hates it" What Heraclius called as "Deen" in his question, he called the same as "Imân" in his answer, thereby meaning that both are same.

Sheikh-ul-Hind says: In this chapter Imâm Bukhari is compensating the thing which he said in the chapter titled "Fear of a believer that his deeds may be nullified". In that chapter Imâm Bukhari said that a believer should live in a constant fear of losing his Imân. In this Hadith, he is saying that once Imân gets incorporated in heart then it never leaves.

Hadith No. 49

حدّثنا ( إبْرَاهِيمُ بنُ حَمْزَة ) َ قال حدّثنا ( إبْرَاهِيمُ بنُ سَعْد ) ٍ عنْ ( صالِح ) ٍ عنِ ( ابنِ شهاب ) ِ عنْ ( عُبَيدِ اللَّهِ بنِ عبدِ اللَّه ) ِ أنَّ ( عبدَ اللَّهِ بنَ عبَّاس ) أَخْبَرَهُ قال أَخْبَرَنِي ( أبُو سُفْيَان ) َ أنّ ( هرقْل ) َ قال لَهُ سأَلْتُكَ هَلْ يَزِيدُونَ أمْ يَنْقُصونَ فَزَعَمْتَ أنهُمْ يَزِيدُونَ وكَذلكَ الإيمانُ حتَّى يتَمَّ وسألْتُكَ هلْ يَرْتَدُّ أحدٌ سَخْطَةً لِدِينِهِ بَعْدَ أن يَدْخُلَ فيهِ فَزَعَمْتَ أن لا وكذلكَ الإيمانُ حِينَ تُخالِطُ بشَاشَتُهُ القُلُوبَ لا يَسْخَطُهُ أحدٌ

Narrated by Abdullah bin Abbas (RA)

I was informed by Abu Sufyân that Heraclius said to him, "I asked you whether they (followers of Muhammad) were increasing or decreasing. You replied that they were increasing. And in fact, this is the way of true Faith till it is complete in all respects. I further asked you whether there was anybody, who, after embracing his (the Prophets) religion (Islâm) became displeased and discarded it. You replied in the negative, and in fact, this is (a sign of) true faith. When its delight enters the heart and mixes with them completely, nobody can be displeased with it."

بابُ فَضْلِ مَنِ اسْتَبْرأَ لِدِينِهِ

Chapter (Bâb) 40 : "The superiority of that person who leaves all doubtful things for the sake of his religion.”

Purpose of Tarjamatul Bâb

Here Imâm Bukhari wants to say that not only Imân has grades, but "Taqwâ" also has grades. Taqwâ means to refrain from sins because of fear of Allâh. Its first grade is to refrain from Kufr and Shirk, second grade is to refrain from major sins, third grade is to refrain from minor sins and fourth grade is to refrain from doubtful things.