Did Mohammed (saw) see Allah (subhana wa taala)?

Sources

• ✓ 53:18 · An-Najm

  53:18 · Muhammad Marmaduke Pickthall

  لَقَدْ رَأَىٰ مِنْ ءَايَٰتِ رَبِّهِ ٱلْكُبْرَىٰٓ

  Verily he saw one of the greater revelations of his Lord.

• ✓ Tafsir Ibn Kathir on 53:18

  Sunni

  Tafsir Ibn Kathir · 53:18

  Allah informs us here about His servant and Messenger Muhammad (peace be upon him), that it is Gabriel (peace be upon him), the one who brought the revelation to mankind, whom He taught to him. The phrase "powerful in strength" refers to Gabriel, as stated elsewhere: "Indeed, it is the speech of a noble Messenger, possessed of strength with the Owner of the Throne, well-established, obeyed, and trustworthy." (Takwir 81:19-21) Regarding the description "possessor of might (ذو مرة)", Mujahid, al-Hasan, and Ibn Zayd interpret it as "possessor of strength." Ibn Abbas read it as "having a beautiful appearance," while Qatada said it means "possessor of a tall and handsome form." Both interpretations are compatible since Gabriel is both mighty and has a majestic appearance. A sound hadith transmitted from Abu Hurayrah and Ibn Amr relates that the Prophet (peace be upon him) said: "Charity is not permissible for a wealthy person, nor for one who is ذو مرة (possessing might or strength) and sane." This expression further confirms the interpretation of Gabriel's strength. The statement "Then he rose up and was at the highest horizon" is explicitly said to refer to Gabriel by Mujahid, al-Hasan, Qatada, and al-Rabi ibn Anas. Ikramah and others explain this "highest horizon" as the place where the dawn breaks or the sun rises. A narration from Abu Hurayrah, through a chain involving multiple transmitters, reports that the Prophet (peace be upon him) saw Gabriel only twice in his true form. The first time, Gabriel blocked the horizon when the Prophet asked to see him in his true creation; the second was when he accompanied the Prophet during the ascension. Ibn Jarir offered an alternative view—that "he rose up" refers to Gabriel and the Prophet rising together at the highest horizon during the Night Journey, but this opinion stands alone and is not supported by others. The first vision of Gabriel occurred on Earth, early in the Prophet’s mission, when Gabriel descended and approached him in his creation with six hundred wings, covering the horizon. The second sighting was near the Lote Tree of the Utmost Boundary, during the Night Journey. An extensive report from Anas ibn Malik describes how Gabriel came and touched the Prophet between his shoulders, then ascended until his wings spread across the horizon, revealing splendor that the Prophet could barely gaze upon. This knowledge brought the Prophet certainty and reassurance regarding the greatness of the angel bringing the message of Allah. The phrase "a distance of two bows or closer" is interpreted as the closeness between Gabriel and Muhammad when the angel descended to Earth—roughly the length of two stretched bows. Some said this denotes the distance from the tips of the bowstring to the middle. The wording "or closer" is a linguistic usage implying precisely that distance without exceeding it, akin to expressions elsewhere in the Qur'an conveying exact bounds. The consensus from leading Companions and early scholars—such as Aisha, Ibn Mas'ud, Abu Dharr, and Abu Hurayrah—is that the close being described is Gabriel himself. They confirm the report that the Prophet saw Gabriel in his true form only twice. There is reported disagreement on whether the Prophet saw his Lord visually or by inner perception (heart). Ibn Abbas and many report he saw Him with the heart twice; others like Anas and al-Hasan held the view he saw Him with the eye, but the majority express the limitation to vision by the heart only. Aisha herself stated that the Prophet saw Gabriel but not in his true form more than twice, and that he did not see his Lord with the eyes. That the Prophet did not see Allah’s essence with the eye is supported by verses denying that any eye can encompass or perceive Allah directly. Thus, reports of visual seeing are understood within a visionary, spiritual context. Concerning the verse "And he certainly saw him another time by the Lote Tree of the Utmost Boundary," this is confirmed as the second sighting of Gabriel, during the Night Journey. There, angels covered the Lote Tree with darkness and light of various colors, as narrated in authentic traditions. The verse "No deviation did the eyesight nor did it transgress" is interpreted by Ibn Abbas as meaning the Prophet’s gaze did not move right or left nor did it exceed what it was commanded—expressing perfect focus and obedience. Finally, "Indeed, he saw of the great signs of his Lord" refers to the manifestation of Allah’s power and majesty through the vision of Gabriel, confirming the interpretation of the night scene and spiritual experiences of the Prophet. In sum, this ayah recounts the Prophet Muhammad’s experience with Gabriel—the mighty and majestic angel who descended to him, inspired revelation, and appeared to him twice in his full form. It also alludes to the Prophet’s visionary but not physical seeing of his Lord, clarifying that the experience was spiritual and partial, consistent with the Quranic teachings and prophetic traditions.

• ✓ Sahih al-Bukhari 97:10

  Sunni SAHIH

  Sahih al-Bukhari · Book 97, Hadith 10 · Narrated by Aisha

  Aisha said: 'Whoever tells you that Muhammad (peace be upon him) saw his Lord has lied, for Allah says: "No sight can grasp Him." Whoever tells you that he knows the unseen has lied, for Allah says: "No one knows the unseen except Allah."'

• ✓ Al-Kafi 3:45

  Shia

  Al-Kafi · Book 3, Hadith 45

  I wrote to Abu Muhammad (peace be upon him), asking, "How does a servant worship his Lord when he cannot see Him?" He signed back, "O Abu Yusuf, my Lord and Master, the Most Glorious, the Bestower upon me and my forefathers, can be seen." I also asked if the Messenger of Allah (peace be upon him and his family) saw his Lord, and he signed, "Allah, blessed and exalted, showed His Messenger by his heart a light from His grandeur as much as He wished." — OR — Whoever listens to a letter from the Book of God Almighty without reading it, God writes for him a good deed, erases a bad deed, and raises his rank. Whoever sees a letter without sounding it aloud, God writes for him a good deed for every letter, erases his bad deeds, and raises his rank. Whoever learns an apparent letter, God writes for him ten good deeds, erases ten bad deeds, and raises him ten degrees. I do not say for every verse but for every letter such as ba, ta, or similar. Whoever reads a letter aloud while sitting in prayer, God writes for him fifty good deeds, erases fifty bad deeds, and raises him fifty ranks. Whoever reads a letter while standing in prayer, God writes for him a hundred good deeds, erases a hundred bad deeds, and raises him a hundred ranks. Whoever completes it will have an answered supplication either delayed or immediate." I said, "May I sacrifice myself for you, does this apply to completing the entire Qur'an?" He said, "Yes, completing the entire Qur'an." — OR — Whoever visits a sick person, God appoints an angel who visits him in his grave. — OR — Ali ibn Ibrahim narrated from his father and Muhammad ibn Yahya from Ahmad ibn Muhammad ibn Abi Nasr from Aban from Abu Basir from Abu Abdullah (peace be upon him) who said: Moses the prophet (peace be upon him) passed by the valley of Ruhā’ riding a red camel with a halter made of palm fiber and two Qatwani cloaks upon it, saying: "Here I am at your service, O Generous One, here I am." Then Jonah son of Matta passed by the valley of Ruhā’, saying: "Here I am, Reliever of great distress, here I am." Then Jesus son of Mary passed by the valley of Ruhā’, saying: "Here I am your servant, son of your maidservant, here I am." Then Muhammad (peace be upon him) passed by the valley of Ruhā’, saying: "Here I am, Possessor of the Ascents, here I am." — OR — A man came to the Prophet (peace be upon him and his family) and complained to him of need. He said: Marry. So he married and was granted relief. — OR — I asked him about a man who contracted a slave to him for a thousand dirhams and did not stipulate that if he failed to pay his contract he would be returned to slavery. The contract slave paid his master five hundred dirhams and then died leaving wealth and a son who reached majority. He said: Half of what the contract slave left belongs to the master who contracted him, and the other half belongs to the contract slave’s son, for the contract slave died half free and half a slave to his master. The son is like his father, half free and half a slave. If the son paid to the one who contracted his father what was left on his father, he becomes free; there is no way for anyone to claim against him. — OR — I asked him about a woman found with a man in the same garment. He said: They are to be given one hundred lashes each.