الآثار المروية عن مجاهد-رحمه الله-في رؤية الله-عز وجل-من خلال تفسير قوله تعالى : "وجوه يؤمئذ ناضرة * إلى ربها ناظرة " : جمعا و دراسة عقدية

Abstract EN

The aim of this research is to shed light on the interest that early Muslim scholars (salaf) gave to the question of seeing Allah Almighty in the hereafter.

It presents the arguments that refute the misconceptions regarding this subject.

The reputation of Imam Mujahid - may Allah have mercy on him - as a highly regarded exegete of the holy Qur'an is emphasized here.

The paper advances a critical analysis of a number of main points.

First, Muslim scholars unanimously endorsed the exegetical views of the followers (tabi’un) of the companions of the Prophet Muhammad regarding the issues that posed, with no disagreement among them, while there is no consensus among scholars on accepting the tabiun’s views if they conflict.

Second, according to the books of hadith and the narrations of the companions and the tabi’un that the researcher consulted, none of them had figuratively construed the seeing of Allah Almighty in the hereafter except some narrations attributed to Mujahid and Abu Saleh.

Third, some people of innovation (ahl al-bida’) have untruthfully tried to relate the narrations that deny the seeing of Allah Almighty in the hereafter to some of the companions and to the tabi’un.

They held firm to some narrations attributed to Mujahid in his interpretation of the verse }Some faces that Day will be shining, Looking at their Lord{ to support their views, but this has proved, based on research, to have no real substance.

Fourth, the total number of Mujahid's narrations in this regard is fourteen, seven of which can be understood as a disproof of seeing Allah Almighty in the hereafter, and only three are sound.

The other seven sayings prove the seeing of Allah, four of which were narrated through a connected chain of narrators.

Although not all these seven are sound, when combined together they are more likely to strongly prove Mujahid’s support of the consonance of the majority of Muslim scholars in attesting the seeing of Allah.

Fifth, the sound sayings narrated by Mujahid that could possibly insinuate the denial of seeing Allah Almighty are not very clear or decisive in that matter, and can equally be interpreted as a proof to the opposite.

Sixth, assuming that the sayings narrated by Mujahid that support the belief of the denial of seeing Allah Almighty are sound, it is known that the interpretation of one follower is not binding unless it has been unanimously endorsed by all other tabi’un.

However, this interpretation directly contradicts the sound hadiths of the Prophet and the sayings of his companions and their tabi’un