Regarding Problems Seeing GOD (ALLAH)

Seeing God is not foreign to the perpetrators of Sufism that has received the guidance of Murshid / irsyada (are those responsible for leading the pupil and the pupil's guiding spiritual journey to Allah Almighty, in the process of regular tarbiah, in the form of congregation sufiyah) Kamil Mukamil Khalis Mukhlisin and has reached the maqam Ma'rifat. Most of the text that is displayed in young sufi about Sufism are matters relating to Ma'rifat (to know ALLAH), if you read Seeing ALLAH, dreams met the Prophet Muhammad, Letters To God, Benediction young sufi are expressions of how sweet fruit produced from tree ma'rifat, here we are no longer talking about the arguments how it grew, how to care, what is the appropriate fertilizer and seeds which can quickly produce sweet fruit and ripe, we are only talking about "taste" and experience "feel". Because Sufism is a world of flavors, as well as their expression, "Do not know if you do not feel". We do not need to know who Master Murshid that guides you, which we believe is that you have reached the stage ma'rifat (Sufism), and let sit chatting at the places of worship of Muslims young Sufi ma'rifat talking about a very sweet fruit and fragrant, can only be felt by people which has had its fruit, and will not likely be felt by reading though written thousands of pages, still will not be able to represent sweet and delicious fruit ma'rifat (to know ALLAH).

For those of you who have never received the guidance of a Murshid (are those responsible for leading the pupil and the pupil's guiding spiritual journey to Allah Almighty, in the process of regular tarbiah, in the form of congregation sufiyah), but had no desire to find the truth through of Sufism.

For those who are profoundly ignorant about tariqat, may also anti tariqat as we used to, we understand your condition, especially during this time you may have read the writings of people who are very averse to Sufism, such as ulcers Wahhabi cleric Sufi works , or books that attacked the average Sufism written not on the basis of science but rather to propaganda to crush Sufism to inhibit those who want to discover the truth.

A lot of comments both for and enter that deny and question, is it possible we could see ALLAH in the world? And of course those who do not believe that God (ALLAH) can be seen in this world also has a very supportive proposition. Sufism that as a servant to know intrinsically to the god, then in Sufism this problem there is a problem about "Can a servant was seeing with his eyes to ALLAH? Can mortal man saw the Essence Qadim (bodies of ALLAH) ? Although the eyes of his heart, man can always entangled in the loop of Sufism it sees God (ALLAH) as the One who does it is it different? "

There are three opinions on the matter to see God's (ALLAH), namely:

1. God can not be seen both in the world and the hereafter
Such opinion is mainly represented by the existing classes in the class of theology that Mu'tazila (I'tazilah / secede) class. This group insists that God will never possibly be seen. The inability of ALLAH is seen by the human good in the Hereafter, let alone in the world. This group gives one reason that while man is still in the loop of Sufism will never be possible to see the One who "Laisa kamislihi sya'un". This group is always grounded in the word of God which states as follows:

"He can not be achieved by eyesight was he could see all the vision. And He is the Most Subtle, knowing-all."(Holy Qur'an, Al-'An`am 6:103).

Always, the verse used as an argument to reinforce the notion for Mutazilis (I'tazilah / secede) and without seeing again or reviewing and comparing with other verses that explain the opposite. Perhaps the problem is too irrational to see God for those who from the beginning has always relied sense, so that they always believed that it is impossible that Allah can be seen by man in the Hereafter, let alone in the world. There is a satire that was delivered by Sheikh Allama Al-Qori respond Mutazilis opinion are:

"The believer saw his Lord, without any form without instance. Another favors no sense, than seeing the Divine Rabbi (Rabbi means Sustainer, Cherisher, Master, Nourisher. In Islam, Ar-Rabb is often used to address Allah, although Ar-Rabb is not one of the 99 names [or attributes] of Allah), Mu'tazilites who lose a thousand losers. "

2. God can be seen in the Hereafter
One suggestion that God could be seen in the Hereafter is based on verses and hadiths as follows:

"The faces of the believers on that day, they were at seeing his Lord."

In a hadith is explained:

"From Abu Hurairah ra. verily people (the Companions) asked, "O, Messenger of Allah, if we could see our Lord (Allah) on the Day of Resurrection?" The Prophet answered, "Is it hard you see the moon at night full moon?"

The friend said, "No, O Messenger of Allah." The Apostle said, "Are you hard to see the sun in a cloudless? Indeed, you'll see Allah like that. "

In an another history, that of Imam Turmudzi, of Umar., That he said:
"Indeed, the position of the lowest heaven is heavenly host who viewed paradise, his wife, his acolytes and altar of distance journey of a thousand years. And the inhabitants of heaven highest among them is that seeing Allah every morning and evening. Then the Prophet read, "The faces that day joyfully looked at his Lord."

3. God can be seen in the world and in the hereafter
The notion that Allah can be seen in the world and in the hereafter, first of all pointed out on the anvil of the Prophet's teachings about "charity", namely:

"You worship Allah as if you see Him."

Prophet about this ihsan theory when tracked in terms of the science of language will have the following definitions: the word "KAANNA" actually consists of two elements of the word, which is "KA" and "ANNA". In the language of the theory of "KA" is called harfut tamtsil (letter serves to word parable). While the word "ANNA" is the letter that serves to strengthen the (lit ta'kid) means "true / verily". Thus if the word "KAANNA" merged into one, it would mean "like seriously". The words of the Prophet "as earnestly you see him" not only shows the meaning of "as if" that do not have the possibility to see, but instead words that even suggests the possibility that God could be seen. The same thing was asserted themselves by Allah in His Word:

"Indeed, it is hard except prayer for those who are humble, those who believe that they will meet their Lord, and that they would go back to his Lord."

In addition to the doctrine of charity, the other arguments that serve as the foundation of the idea that Allah can be seen both in the world and in the hereafter is the problem of the story of Moses who want to see Allah, in which the story has been immortalized in the Qur'an, namely the letter Al-A'raf, verse 143 as follows:

"And when Moses arrived at Our appointed time and his Lord spoke to him, he said, "My Lord, show me [Yourself] that I may look at You." [Allah] said, "You will not see Me, but look at the mountain; if it should remain in place, then you will see Me." But when his Lord appeared to the mountain, He rendered it level, and Moses fell unconscious. And when he awoke, he said, "Exalted are You! I have repented to You, and I am the first of the believers." (Holy Qur'an, Al-'A`raf  7:143).

The story of Moses's request to see his Lord as enshrined in the verse, when examined more deeply indeed have similarities with the case stories experienced by Prophet Ibrahim when pleading with God to deign shown how Allah bring someone who is dead. Responding to the request of the God of Abraham replied with one word, "Afalam tu'min (if you do not believe it)?" As if God doubt with faith and trust Abraham that God is the Essence of the Supreme everything, which is able to revive something already died. What Ibrahim answer at that time was "Liyathma'inna qalbi", which seemed to Ibrahim said, "is not my God. Not that I'm not your faith and trust. But this request me to do so more steady faith and my trust in You ", then God also granted the request of Ibrahim.

Ibrahim demand actually have in common with Moses' request. If Abraham asked Allah that He is pleased to show you how to raise the dead, Moses asked Allah that He deign to appear so that Moses could see him. Indeed, Allah does not say "Afalam tu'min" Moses as ever He says to Abraham. But Allah even told Moses to see a hill. If the hill is still usual, then Moses will be able to see him.

Similarly, Ibrahim request directly granted by Allah, so is the demand of Moses to be able to see his Lord. In the story of Moses, he did not say "Liyathma'inna qalbi" meaning Moses pleaded with Allah to be able to see his Lord so that Moses was more steady faith and trust in Allah. But after the incident, in which Allah has tajalli / revealed to Moses that makes hill destroyed and Moses himself unconscious, then after he was conscious of his unconscious, he would say "Ana awwalulmu'minin", I am the first to believe. Here the faithful believe has meaning. Believe in what? Namely believe that Allah is absolutely manifest and Allah has revealed himself and believing that Allah can be seen.

In relation to the story of Moses as above, there are some opinions that try to give an interpretation of it which of them are from Qurthubi who said:

"Seeing Allah. The world is unacceptable to think, that if it were not, then surely the demand of Moses. as. To be able to see Allah is impossible. Could not be a prophet not understand about what is allowed and what is not permissible for Allah. Even (if) the Prophet Moses did not ask for it, it can happen and is not an impossible thing. "(Jami'ul Ahkam Ul-Qur'an).

Furthermore, Ibn Qoyyim also said:

"Behold, the demand of Moses will see Allah is showing on the possibilities. Because indeed a reasonable person, let alone a prophet will not ask for things that are impossible. "

In addition to those two opinions, in the book Kawasyiful Jilliyah mentioned as follows:

"As for the word of Allah : 'When the Lord tajalli / apparent on the mountain, the incident makes the mountain was destroyed." So if Allah can tajalli on the mountain, but the mountain is solid, then why is not it possible that God tajalli the apostles His apostles and His Wali? "

One thing that needs to be emphasized here, before an argument to be called to support the suggestion that God can be seen in the world and in the hereafter, is what is meant by Allah can be seen here is not with the naked eye but with a view of the inner eye. As information on the previous chapters, the real eye senses is very limited and thus is certainly not going to be able to war against the enemies of Allah. Only an inner eye that has the ability to war against the enemies of Allah. And this is a deal most scholars tasawwuf (Sufism). Generally they argue about the mind's eye is as follows:

"If ruhaniyah (spiritual) has mastered bashirah (inner eye), then the eye will sense opposite to the inner eye, the eye senses will not be able to see, except the notions that are only visible to the inner eye."

From the above, when the eye senses do not have the ability to reach his view, the eye batinlah that will have the ability to penetrate. Dealing with the problem of the inner eye is also some scholars tasawwuf (Sufism) anyone have any idea that the dream also appeared someone could musyahadah (war against the enemies of Allah) with Allah. On this there is a description in the book Shirajut Thalibin as follows:

"As in sleep, agreed to some scholars of Sufi possibility of seeing God (Allah)."

Apart from the problems in a dream saw God or not, is clearly one more argument that needs to be put forward to strengthen the notion that God can be seen both in the world and in the hereafter is the story of Isra 'Ascension of the Prophet Muhammad. Where at the time of the Prophet Isra 'Mi'raj Prophet actually see God, so that a friend, that Hasan bin Ali swear when explaining it. Similarly, a hadith narrated by Muslim from Ibn Abbas that by Imam Nawawi explained as follows:

"In conclusion, the real rajih (the most powerful reason) according to most scholars that the Prophet saw his Lord with a real / eye on the night of Isra 'Mi'raj is based on the hadith of Ibn Abbas and others."

From some of the arguments and evidence from both the Qur'an and the Hadith and the opinion of scholars who serve as the basis for the opinion latter, Ibn Taymiyyah, a man who was known as a reformer of Islam that follows the rationalist stream which also provides many of the world's criticism tasawwuf (Sufism) give a conclusion in the form of one Qa'idah as follows:

"And on the issue of the notice, in fact each of the entities that legitimate views."

Based on the Qa'idah (benchmark or size as a guide for man in the act. The rule can also be regarded as rules governing human behavior and the behavior of social life. In general, the rules are distinguished or two things that ethical principles or rules of law) can be explained that all what is manifest (there are) actually still can and legitimate to be seen, but Allah himself is Wajibul entities (must exist), then of course still open the possibility to be seen. Allah knows best!