The secrets of Meraj and the vision of Allah Taala

The word "Anna" in the 3rd one is used in 2 different senses.  One, to inquire about the condition as "Kaifa" and the second as "Haitha".

If it is used as "Kaifa," then the meaning of the Hadith will be "how can I see Him."  In this sense, the vision of Allah Ta’ala is negated.

If it is used as "Haitha," it means "He is all Noor."  This shows the vision of Allah Ta’ala to be correct.

The first 2 recitations of this Hadith and other Hadith show that the Holy Prophet (Sallallahu alaihi wa sallam) saw Allah Ta’ala.  There is a huge probability that "Anna" is taken as "Haitha" only.

If it is said "Anna" is taken only in the sense of "Kaifa," then the meaning of the Hadith will be:  He is Noor.  How can I see Him on my own?

In this case, seeing on one's own is negated or seeing Allah Ta’ala as He is negated.

If it is said that this Hadith means, "How can I see Allah Ta’ala?," even then the vision of Allah Ta’ala is not negated, because seeing Allah Ta’ala is established by many other Hadith, which establish the vision of Allah Ta’ala for the Holy Prophet (Sallallahu alaihi wa sallam) in the night of Meraj without any doubt. 

The words taken in this sense raise a doubt at the most.  The Shariah has a principle:

Translation:  Certitude is not dispelled by doubt.  (Al Ashba Wan Nadhaair, Al Qaidah Ath Thalitha)

In light of this principle, the certitude gained by the various and numerous Traditions of the Sahabah is not dispelled by a mere doubt.

There is a Hadith in Sahih Bukhari:

Translation of Hadith: Masrooq says: Hadhrat Aisha (May Allah be well pleased with her) says: Whoever tells you that Hadhrat Muhammad (Sallallahu alaihi wa sallam) saw His Lord, as He is, lies.  Allah Ta’ala says: No sight can grasp His vision but He has encompassed all vision and eyesight. He is the All-Penetrating Viewer, All-Aware. Surah An’aam (6:103)  (Sahih Bukhari, Kitab Ut Tauheed, Hadith No. 7380)

In this Hadith, the vision of Allah Ta’ala per se is not negated, but it negates seeing Allah Ta’ala as He is.  Allah Ta’ala and all His divine attributes are unbounded and as such, comprehending them is well nigh impossible.  The Holy Prophet (Sallallahu alaihi wa sallam) saw Allah Ta’ala without comprehending Him as He is.