4a. Do the angels see Allah in this world?

4a.
Allah spoke to Moosa (peace be upon him) from behind a screen, and
that does not mean that he didnot believe. To sum up, there is no
contradiction between faith and seeing Him. This is borne out by the
fact that Moosa (peace be upon him) asked his Lord to let him see Him
so as to increase him in faith: "…he said: 'O my Lord! Show me
(Yourself), that I may look upon You'" [al-A'raaf 7:143]. Yes, after
seeing Allah, faith will no longer be regarded as belief in the
unseen, so it is possible that the bearersof the Throne and those who
are around it may have seen Allah and thus attained the highest level
of certainty. By the same token, when the believers see their Lord on
the Day of Resurrection, they will move from certainty based on
knowledge to certainty based on seeing, for when they see Allah they
will believe in Him with the faith of having seen and they will find
thedeepest joy in that; they will be blessed with seeing Him and
hearing His words. Allah says (interpretation of the meaning):
"Some faces that Day shall be Nâdirah (shining and radiant).
Looking at their Lord (Allâh)"
[al-Qiyaamah :22-23].
We ask Allah for the joy of looking upon His noble Countenance. And
Allah knows best.
End quote from Fataawa al-Islam al-Yawm.
To sum up: This is a matter of the unseen and it is not permissible to
affirm it or deny it except on the basis of evidence. The correct
approach is to refrain from asking about it.
And Allah knows best.

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4. Do the angels see Allah in this world?

4.
Angel Jibreel or any of the angels have they ever seen Allah (sabhanu wa tala)?.
Praise be to Allaah.
There is nothing in the Qur'aan or Sunnah to indicate that Jibreel
(peacebe upon him) or any otherangel has seen Allah, may He be
exalted, and it is well known that this is one of the issues of the
unseen which cannot be proven except on the basisof evidence.
In the hadeeth of the Mi'raaj (Prophet's ascent toheaven) it says that
Jibreel(peace be upon him) ascended with our Prophet (blessings and
peace of Allah be upon him) to a level where the scratching of the
pens could be heard, but there is no proof that either of them saw
Allah (may He be glorified and exalted) in that place.
The Prophet (blessings and peace of Allah be upon him) said: "Then I
passed by Ibraaheem, and he said: 'Welcome to the righteous Prophet
and therighteous son.' I said: 'Whois this?' He said: 'This is
Ibraaheem (blessings and peace of Allah be upon him).'" Ibn Shihaab
said: And Ibn Hazm told me that Ibn 'Abbaas and Abu Habbah al-Ansaari
used to say: The Prophet (blessings and peace of Allah be upon him)
said: "Then I was taken up untilwe reached a level where Icould hear
the scratching of the pens." Ibn Hazm and Anas ibn Maalik said: The
Prophet (blessings and peace of Allah be upon him) said: "Allah
enjoined upon my ummahfifty prayers, and I went back with that until I
passed by Moosa…"
Narrated by al-Bukhaari, 349; Muslim, 263
The scholars differed concerning this seeing: some of them affirmed it
and some of them denied it.
Ibn Hajar al-Haythami (may Allah have mercy on him) was asked: ||Do
the angels see Allah, may He be exalted?
He replied:
Shaykh 'Izz al-Deen ibn 'Abd al-Salaam stated that they do not see
Him, and he quoted evidence at length to support that, and he was
followed in that by some scholars, but he was refuted by the statement
of the imam of Ahl al-Sunnah, Shaykh Abu'l-Hasan al-Ash'ari (may Allah
be pleased with him) who said that they do see Him. This was mentioned
in his book al-Ibaanah fi Usool al-Diyaanah. He was followed by
al-Bayhaqi who narrated it with its isnaad from 'Abd-Allah ibn'Amr ibn
al-'Aas and another Sahaabi. This was also followed by Ibn al-Qayyim
and al-Jalaal al-Balqeeni. According to ahadeeth that was classed as
saheeh by al-Haakim, Jibreel never saw his Lord before the Prophet
(blessings and peace of Allah be upon him) prostrated before his Lord
on that occasion, but this does not necessarily meanthat he did not
see Him after that or that others ofthe angels do not see Him.The view
that only Jibreel could see Him is invalid.
End quote from al-Fataawa al-Hadeethiyyah, p. 153
Shaykh Ibn Baaz (may Allah have mercy on him) was asked: Do the angels
see their Lord in this worldor does He send revelationto them from
beyond a screen?
He replied: Allah knows best.
End quote from Fataawa Noor 'ala al-Darb.
Shaykh 'Abd al-Rahmaan al-Barraak (may Allah preserve him) was asked:
There is evidence to suggest that they do not see Him. That is the
verse in Soorat Ghaafir in which Allah, may He be exalted, says
(interpretation of the meaning): "Those (angels) who bear the Throne
(of Allâh) and those around it glorify the praises of their Lord, and
believe in Him, and ask forgiveness for those who believe (in the
Oneness of Allâh) (saying): 'Our Lord! You comprehend all things in
mercy and knowledge, so forgive those who repent and follow Your Way,
and save them from the torment of the blazing Fire!'" [Ghaafir 40:7].
The word "believe" in this verse may point to that meaning -- is this correct?
He replied:
The fact that Allah, may Hebe glorified and exalted, says of the
angels who bear the Throne and who are around it that they believe in
Him does not necessarily mean that theydo not see Him, or that some of
them do not see Him, or that other angels do not see Him, just as
(aspiring to) see Him does not contradict faith. Similarly, the fact
that Allah spoke (to some of the Prophets) is not contrary to faith.
Ibraaheem (blessings and peace of Allah be upon him) saw how Allah
brought the dead back to life and that increased himin faith, as Allah
says (interpretation of the meaning):
"And (remember) when Ibrâhim (Abraham) said, 'My Lord! Show me how You
give life to the dead.' He (Allâh) said: 'Do you notbelieve?' He
[Ibrâhim (Abraham)] said: 'Yes (I believe), but to be stronger in
Faith'"
[al-Baqarah 2:260].
Allah spoke to Moosa (peace be upon him) from behind a screen, and
that does not mean that he didnot believe. :->

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The hadeeth about the virtue of the Basmalah and that it protects against the 19 guards of Hell

The hadeeth about the virtue of the Basmalah and that it protects
against the 19 guards of Hell
Praise be to Allaah.
This report was mentioned by al-Qurtubi in al-Jaami' li Ahkaam
al-Qur'aan (1/92) and Ibn Katheer in his Tafseer (1/18), narrated from
Wakee' from al-A'mash from Abu Waa'il from Ibn Mas'ood (may Allaah be
pleased with him); it is thewords of Ibn Mas'ood, not of the Prophet
(blessings of Allaah be upon him).
This isnaad is saheeh from Wakee' to Ibn Mas'ood.
Although al-A'mash is mudallis, what he narrated from those with whom
he spent a great deal of time and narrated a great deal from them,
such as Ibraaheem al-Nakha'i and Abu Waa'il, may be accepted.
Al-Dhahabi said in his biography of al-A'mash in Mizaan al-I'tidaal (2/224):
He is mudallis (i.e., gives a false impressions concerning the
narration of the hadeeth, using ambiguous words to give the impression
that he heard it directly from his Shaykh when that is not the case),
and sometimes he narrates in this mannerfrom a weak narrator without
realising it. When he says haddathana [he told us], there is no
problem with that, but when he says 'an [narrating from], there is the
possibility of tadlees except in the case of narration from the
shuyookh from whom he narrated a great deal, suchas Ibraaheem, Abu
Waa'il [in the printed version it says "Ibn Abi Waa'il" but this is an
error; the word "Ibn" is a mistake] and Abu Saalih al-Sammaan. His
narration from these shaykhs is to be understood as meaning that he
heard directly from them and there is no interruption in the chain.
End quote.
But there remains the issue of the narrators who come after Wakee'.
Al-Qurtubi and Ibn Katheerdo not mention the isnaadin its entirety,
and perhapsit is because of this that al-'Allaamah Ahmad Shaakir
omitted it from hisabridgement of Ibn Katheer's Tafseer which is
entitled 'Umdat al-Tafseer,in the introduction to which (1/11) he
stated that he omitted every weak or problematic hadeeth.
But al-Suyooti attributed itin al-Durr al-Manthoor (1/26) to Wakee',
and Imam Wakee' ibn al-Jarraah wrote a well known Tafseer.
See: al-Majma' al-Mu'assis by al-Haafiz Ibn Hajar (p. 113)
If that is proven, then the isnaad is saheeh, and the report from Ibn
Mas'ood (may Allaah be pleased with him) is saheeh.
And Allaah knows best.

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3a. Does everyone who goes against the Sunnahfall into bid‘ah (innovation)? Notes on the meaning of following

3a.
2.
It was narrated that Abu Umaamah (may Allah be pleased with him) said:
It was said to the Messenger of Allah (blessings and peace of Allah be
upon him): Which du'aa' is most likely to be heard? He said:"(That
which is said) in thelast part of the night and at the end of the
obligatory prayers."
Narrated by al-Tirmidhi, 3499; classed as saheeh byal-Albaani in
Saheeh at-Targheeb wa't-Tarheeb
"at the end of the prayers"may refer to after the prayers or in the
last part of the prayers. In the following hadeeth, for example, what
is meant is after the prayer: 'Uqbah ibn 'Aamir (may Allah be pleased
with him) said: The Messenger of Allah (blessings and peace of Allah
be upon him) instructed me to recite al-Mu'awwidhaat (soorahsthat give
protection) at the end of every prayer (i.e., after the prayer).
Narrated by Ahmad, 17453; Abu Dawood, 1523. Classed as saheeh
byShu'ayb al-Arna'oot in Tahqeeq al-Musnad
As for reciting du'aa' in unison, there is no report that speaks of
it; hence doing it regularly following the prayers comes under the
heading of bid 'ah.
So acts of worship must bedone as prescribed by sharee'ah in six ways:
quantity, manner, time, place, reason and type. Formore details of
that pleasesee the answer to question no. 21519
Thirdly:
There is nothing wrong with reading Soorat al-Kahf on days other
thanFriday, if the reader wants to do that or if it so happens as part
of his regular daily portion of Qur'aan, and he will have a tenfold
reward for each letter, as is the reward for reading other soorahs.
Butthat is on condition that he does not set aside a special day for
reading it, as is the case on Fridays, and hence he should not believe
that reading it on this day is better than reading it on other days
orthat there is a particular virtue of reading it on a specific day
that is like the virtue of reading it on Friday, because that
virtueapplies only to Friday, according to those who say that the
hadeeth which speaks of that is saheeh.
And Allah knows best.

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