Azami 447

Muslim narrated it in the Book of Faith (179) through several routes from Abu Muawiya, from Amash, from Amr bin Mura, from Abu Ubayda, from Abu Musa, and he related it.His saying, "the glories of His face," means the majesty and light of Allah's face. In Nihaya it is said to mean the lights of His face. That is, the lights of Allah , which are veiled from creation, were they to be uncovered, would destroy anyone upon whom that light fell.This hadith is evidence that Allah, exalted is He, cannot be seen in this world, because His light veils the sight. This is what the Prophet ﷺ indicated when he was asked, "Did you see your Lord?" and he said, "He is light, how could I see Him?"It is reported from Ibn Umar that he said, "Allah veiled Himself from His creation with four things, with fire and darkness, and light and darkness." Darimi narrated it in Radd Ali Jahmiya (118) from Mahbub bin Musa Antaki, who informed us from Abu Ishaq Fazari, from Sufyan, from Ubayd Maktab, from Mujahid, from Ibn Umar, and he related it. This is a hadith attributed only to a companion, and its chain of transmission is sahih. It is part of the hadith narrated by Hakim (2/319) through the route of Sufyan with his chain, who said, "Its chain of transmission is sahih." Dhahabi said in Talkhis (169), "Its chain of transmission is good."On this topic there are daif hadiths, indeed fabricated ones, some of which Haythami cited in Majma (1/79–80) and passed judgment on. Among them is the hadith of Anas, from the Prophet ﷺ, who said, "I asked Jibreel, 'Do you see your Lord?' He said, 'Between me and Him are seventy veils of light. If I saw the nearest of them, I would be burned.'" He said, "Tabarani narrated it in Awsat, and it includes the guide of Amash. Abu Dawud said, 'He has fabricated hadiths.' Ibn Hibban mentioned him in Thiqat and said, 'He makes mistakes.'"Among them is the hadith of Abdullah bin Amr and Sahl bin Saad, who both said, the Messenger of Allah ﷺ said, "Below Allah are seventy thousand veils of light and darkness. No soul hears anything of the beauty of those veils except that its soul would perish." He said, "Abu Yaala narrated it, and Tabarani in Kabir also from Abdullah bin Amr and Sahl, and it contains Musa bin Ubayda, who cannot be relied upon."Among them is the hadith of Abu Hurairah, that a man came to the Prophet ﷺ and said, "Muhammad, has Allah veiled Himself from His creation with anything besides the heavens and earth?" He said, "Yes. Between Him and the angels around the Throne are seventy veils of light, seventy veils of fire, seventy veils of darkness, seventy veils of thin brocade, seventy veils of thin silk, seventy veils of white pearl, seventy veils of red dust, and seventy veils of yellow dust..." and so on to the end of the hadith. Haythami said, "Tabarani narrated it in Awsat, and it contains Abdul-Munim bin Idris, whom Ahmad accused of lying, and Ibn Hibban said, 'He used to fabricate hadith.'" Shawkani cited some of them in Fawaid Majmua (p. 388).It is narrated from Abu Umama that he said, "Among the people most severe in denying the Messenger of Allah ﷺ and most numerous in rejecting him were the Jews." They asked him, "Which places are the worst?" He said, "Until I ask my companion Jibreel." So Jibreel came and he asked him, and Jibreel said, "Until I ask my Lord." So he asked his Lord, and He said, "The worst places are their markets, and the best places are their mosques." Then Jibreel descended and said, "Muhammad, I drew near to Allah with a nearness I had never drawn near with before, and between me and Him were seventy veils of light, and He said, 'The worst places are their markets, and the best places are their mosques.'"Dhahabi mentioned it in Uluw (216), from Hisham bin Ammar, from Sadaqa bin Khalid, from Uthman bin Abu Atika, from Ali bin Zayd, from Qasim, from Abu Umama, and he related it. He said, "Its chain of transmission is not strong." I say, Uthman bin Abu Atika Azdi, Abu Hafs Dimashqi the judge, Hafiz said in Taqrib, "They deemed him weak in his narration from Ali bin Zayd Alhani." And this is one such narration of his. Ali bin Zayd Alhani was also deemed daif by the majority of scholars. As for the text of the hadith, it is sahih, and it will come later in the chapter on mosques.On this topic there is also a report from Anas, who said, "While I was sitting, Jibreel came and struck me between my shoulders, so I got up, meaning, to a tree in which there were two structures like birds' nests. Jibreel sat in one of them and I sat in the other. We rose and ascended until we blocked out the two horizons, and I was turning my gaze about. Had I wished to touch the sky, I could have touched it. I turned to Jibreel and he seemed to have shrunk like a worn-out saddle blanket, so I recognized his greater knowledge of Allah compared to me. A door of the gates of heaven was opened for me, and I saw the greatest light, and before me was a fluttering veil of pearl and ruby. Then it was revealed to me whatever He willed to reveal."Others said, at the end of this hadith, "and there clung before me the veil, a fluttering canopy of pearl and ruby."Bayhaqi narrated it in Dalail (2/368–369), and this wording is his, as did Abu Naeem in Hilya (2/316) and Ibn Khuzayma in Tawhid (1/446), all of them from the hadith of Harith bin Ubayd Iyadi, from Abu Imran Jawni, from Anas bin Malik, and he related it. Dhahabi said in his Tarikh (p. 251), "Its chain of transmission is good and hasan, and Harith is among the narrators of Muslim." But it has a hidden flaw, which is that Harith bin Ubayd, despite being daif, was contradicted. Abu Naeem said, "It is a rare report, we have not recorded it except through the hadith of Abu Imran. Harith bin Ubayd Abu Qudama narrated it alone."Bayhaqi said, "This is how Harith bin Ubayd narrated it. Hammad bin Salama narrated it from Abu Imran Jawni, from Muhammad bin Umayr bin Atarid, that the Messenger of Allah was among a gathering of his companions when Jibreel came to him, tapped him on the back, and took him to the tree in which there were two structures like birds' nests. He sat in one of them and Jibreel sat in the other. We rose together until we reached the horizon. Had I stretched out my hand to the sky, I would have reached it. Then a rope was let down, and the light descended, and Jibreel fell down unconscious, as though sitting. I recognized that his fear was greater than mine. Then it was revealed to me, 'A prophet who is a king, or a prophet who is a servant? Or, what would you be to Paradise?' Jibreel, while lying down, gestured to me to be humble. He said, I said, 'No, rather a prophet who is a servant.'"Muhammad bin Umayr bin Atarid was not a companion, so the correct view is that it is a report with the companion omitted from its chain. It has also been said with the addition "from his father," but that is not correct, and moreover there is no companion by the name of Umayr bin Atarid.