Now, our question is:a\ How could the ancestors accept such fabricated hadiths? Whydidn'tthey check the chain of narrators of these hadiths? Does notthesehadiths clearly refer to incarnation?b\ How could the ancestors urge the Muslims to believe in theoutwardmeaning of such hadiths without searching theinwardmeaning [ 2], sincetheir outward meaning forces us tobelieve in the incarnation of Allah,and the Sunnis do not believe inincarnation, especially when it is to beattributed to Allah, theExalted?c\ The same Sihah have conveyed other part of prophetic hadithswhichdeclare that a human being can see Allah, the Exalted, by hisnaturaleyes, and that in the Dooms Day He shall appear to thosewho see as afullmoon [ 3].
According to this, all Sunni scholars,narrators, and theimams of the four main sects of Islam, believethat it is possible to seeAllah, the Exalted, and have consideredthat as one of the principles thatconsist theirbelief [ 4].
Moreover,imam Ahmad ibn Hanbal regardsanyone who does not believe inthe possibility of seeing Allah as anirreligious infidel and apolytheist (tafseer al-Manar, vol.
Here, we ask:Does not the meaning of those hadiths contradict the concepts oftheHoly Quran in which Allah, the Exalted says:"Visioncomprehends Himnot, and He comprehends (all) vision.
"(An`am:103); and "he said: MyLord! show me (Thyself), so that I may lookupon Thee.
He said: Youcannot (bear to) see Me.
"(A`raaf: 143);and "nothing like a likeness ofHim"(Shura: 11); and "And when yousaid: O Musa! we will not believe inyou untill we see Allahmanifestly, so the punishment overtook you whileyou lookedon"(Baqarah: 55).