Reblogged from AHLU SUNNAH WAL JAMAAH.COM:

In light of the recent events in Syria (14-02-12) Bashar al Asad, being a kafir as he is part of the Awlawi sect which Ibn Taymiyyah said about the Alawi sect “Al-Nusayriyyah (the other name for the Alawis)”, and other groups from among the Qaraamitah and Baatiniyyah, are greater disbelievers than the Jews and Christians…” also Shaykh Luhaydaan and Shaykh Usamah Ibn Ataayah al Utaybee made takfir of him in these two different fatwas (reasons for takfir given …

It is available from Hadith,

“I saw the Prophet(pbuh)  passing wet hands over his turban and Khuffs (leather socks).“[1]

And,

“Jarir urinated, then performed ablution and wiped over the socks. It was said to him: “Do you do like this?” He said: “Yes, I saw that the Messenger of Allah (pbuh) urinated, then performed ablution and then wiped over his shoes.”[2] 

And it is reported in hadith from the book of Imam Ibn Hajr,

“I was with Prophet (pbuh) during an expedition. He started to perform ablution and I was about to remove his khuffs (socks), when he said, “Leave them, for I put them on while I was in a state of purity.” And he wiped over them.”[3] 

From the above Ahadith, it is clear the wiping over of the socks, which is worn in the stage of Ablution, i.e. wudu, is one of the Sunnah of our beloved Prophet (pbuh).

Dr. Bilal Philips in one of his lectures told that the Mutawattir Ahadith concerning this reaches 84 in numbers. The issue of acceptance of this Sunnah was taken so strictly that Imam At-Tahawi took its acceptance as an issue of Aqeedah (Islamic Creed) in his book ‘AQEEDAH AT-TAHAWIYYAH’, to make clear identification from the deviants, the Rafidah’s, who reject this Sunnah, which is proven by Mutawattir Ahadiths.

Imam At-Tahawi states in his Article 85 of Islamic Creed,

“We believe that it is correct to wipe over leather socks, whether one is traveling or resident, as has been mentioned in the hadith.” 

In the commentary of this book[4], Imam Ibn Al-Izz, said that if anybody doubts these ahadiths, than he should even more so doubt the verses about ablution, as ahadith for wiping over are far more in numbers compared to the verses for wudu in the Quran

Hence, the matter of wiping over of the khuffs (socks) can be summed up in following views of Imam Ahmad [http://www.islamqa.com/en/ref/45535/socks];

• It is an authentic Sunnah of our Prophet pbuh.
• It is a concession from our Prophet pbuh.
• It is a means of differentiating ourselves from the people of Bi’dah, the Rafidahs and Kharijis.

Following are the rulings from the Sunnah of our beloved Prophet (pbuh) concerning the wiping over of the socks;

1. Concerning the material of the socks, following is narrated by Umar RA in one of the hadith,

“When anyone of you performs ablution and puts his socks or khuffs on, he may wipe over them, perform prayers while wearing them and not take them off, if he so wishes, except in the case of (Janabah).”[5]

This hadith very clearly negates differentiating between the khuffs and socks and makes the wiping over of the normal socks same as wiping over of the khuffs. Hence, the misconception of some of the scholars that the socks shall be only of leather or very thick is unwarranted. Also Shaykh Sulayman Ibn Nasir Al-Awan in his Fatwa[6] related from Fatwa of Shaykh Ul-Islam Imam Ibn Taymiyyah, that socks refer to any normal ones that people wear in daily use. And in fatwa # 13954[7], Shaykh Salih Al-Munajjad, derived from statement of early scholars including that of Ibn Hazm and a saying of Ibn Umar who stated, “Wiping over the socks (jawrabayn) is like wiping over the leather slippers (khuffayn).” These Fatwa’s also clarify the position that the socks may have holes unless they are more than what are ordinarily acceptable. Also it is unanimous opinion of the scholars that the shoes, khuffs or socks should at least reach the ankles for the condition of wiping to be valid.

2. The socks should have been worn while the person is in a state of purity.

……… “Leave them, for I put them on while I was in a state of purity.” And he wiped over them.”[8] 

3. The wiping over of the socks shall be done on the upper part of the socks as stated in following hadith:

 “………. He wiped over the upper part of the socks and their lower part.”[9] 

And

 “If the religion were based on opinion, it would be more important to wipe the under part of the shoe than the upper but I have seen the Messenger of Allah (peace be upon him) wiping over the upper part of his shoes.”[10] 

Furthermore, right foot shall be wiped first, same as the condition of ablution and it is the view of Imam Salih Al-Fawzaan[11] that wiping should be performed passing from toes towards the leg and fingers while doing so should be open. Wiping should be done only once.

4. The time limit allowed for khuff/socks to be kept on for wiping for a resident shall be one day and one night and for a traveler, it shall be three days and three nights. Moreover, except the case when a person goes in the state of Janabah, wherein Ghusl becomes compulsory, socks may be worn full time, even at the time of sleeping and relieving oneself. These are derived from following ahadith,

“……. The Messenger of Allah (pbuh) stipulated (the upper limit) of three days and three nights for a traveler and one day and one night for the resident.”[12] 

And

“The messenger of Allah (pbuh) used to command us, when we were traveling not to take off our socks for three days and nights. We did not remove them unless we were in a state of post-sex impurity (janabah). We did not remove them on account of relieving ourselves (defecation), passing urine or sleeping.”[13] 

Another issue is that of the point of starting of the time limit of wiping of the socks. Again, Imam Salih Al-Fawzaan[14] is of the view that the time limit start from the time one breaks the wudu after having worn the socks (at the time within the stage of ritual purity, i.e. in state of wudu). This same view is also held by Shaykh Ibn Al Uthaymeen, in his Fatwa for this issue[15].

5. Lastly,the socks shall not be of the materials which are disallowed and illegal, like made of Silk or acquired illegally.

ALLAH KNOWS THE BEST,

I have tried my best to present to your all authentic information with proper refernces to the best of my ability and if i have made any mistake please do correct me. Anything good is from Allah and anything bad is from me and the shaytan. May Allah forgive me for any errors.Ameen!

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References - 

[1] Sahih Hadith Bukhari, – Vol 1, Hadith no. 204, narrated by Jafar Bin Amr on the authority of his Father

[2] Sahih Hadith Muslim – Ch. 15, Bk. 2, Hadith no. 520,  narrated by Hummam

[3] Bulugh Al-Maram, Hadith no. 63, Narrated by Al-Mughrrah Bin Shubah, agreed upon by Bukhari and Muslim

[4] Sharh Al-Aqidah At-Tahawiyyah, page no. 344-345

[5] Bulugh Al-Maram, Hadith no. 69, Narrated by Umar RA, and related by Ad-Darqutni and graded Sahih by Al-Hakim

[6] http://www.islamqa.com/en/ref/8186/socks

[7] http://www.islamqa.com/en/ref/13954/socks

[8] Bulugh Al-Maram, Hadith no. 63, agreed upon by Bukhari and Muslim

[9] Sunnan Abu-Dawood, Hadith no. 84, Narrated by Al-Mughirah Ibn Shu’bah

[10] Sunnan Abu-Dawood, Hadith no. 83, Narrated by Ali Ibn AbuTalib

[11] Summary of Islamic Jurisprudence, Vol 1, page 51

[12] Sahih Hadith Muslim – Ch. 17, Bk no. 2, Hadith no. 537,  Narrated by Shurayh Ibn Hani

[13] Bulugh Al-Maram, Hadith no. 66, Narrated by Safwan Bin Assal,  and related by An-Nasai and At-Tirmidhi accepted by Bukhari

[14] Summary of Islamic Jurisprudence, Vol 1, page 49

[15] http://www.islamqa.com/en/ref/9640/socks

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BIBLIOGRAPHY –

• SUMMARY OF ISLAMIC JURISPUDENCE, VOL. 1 by Shaykh Salih Al-Fawzaan

• FIQH US-SUNNAH by Sayyid Sabiq

• BULUGH AL-MARAM MIN ADILLAT AL-AHKAM  by Imam Ibn Hajar

• HADITH SAHIH BUKHARI

• HADITH SAHIH MUSLIM

• ALIM EDUCATION SOFTWARE (http://alim.org/)

• http://www.islamqa.com/en/

Also read -

http://www.salafitalk.net/st/viewmessages.cfm?Forum=10&Topic=3815

http://www.salafitalk.net/st/viewmessages.cfm?Forum=10&Topic=9456&sortby=asc

Nothing takes place in the universe without His permission. No good can be obtained nor harm avoided unless Allah decrees it. Although both good and evil are parts of Allaah’s creation, i.e., He is the creator of both good and evil, Allah does not attribute evil directly to Himself, because He is Good and all which comes from Him is Good. In the Qur’aan Allah enjoins humans to “… seek refuge in the Lord of the Dawn from the evil of what He created.” (Soorah al-Falaq, [113]: 1-2). He does not say: “from the evil He created”, instead He attributes the evil to His creation and not directly to Himself.

Furthermore, ‘Ali ibn Abi Taalib related that in the Tahajjud prayer Prophet Muhammad (pbuh) used to say:

“…I hear Your call and am following Your religion, and all good is in Your two hands and the evil is not attributable to You…”

(Sahih Muslim, vol. 1, pp. 373, no. 1695)

The evil that comes from Allah is relative evil. It may be evil in one perspective but good from other perspectives.

Ibn al-Qayyim said regarding this concept:

“Allaah does not create anything purely evil from all perspectives. His wisdom rejects that. Creation may be evil and corruptive from some respects, yet in it are benefits, wisdom, and greater considerations than its corrupt aspects. Existence of evil is limited to that. It is not possible from the Lord’s perspective for Him to want something which is corrupt in all respects, there being absolutely no benefit in its creation. This concept is among the most obvious impossibilities. For good is in Allah’s hand and evil is not His, instead all that is His is good. Evil only exists due to the absence of its being related to Him. For if it was His it would not be evil.” (Madaarij as-Saalikeen, pp. 199-200)

For example, sunshine is essential for plants to grow and synthesize chlorophyll, yet in some places it causes the rivers and lakes to dry up leading to drought, famine and death. Rain is also essential for plants to grow; yet on some occasions it also causes floods, drowning and death.

Pure evil, on the other hand, is a result of human activity.

Humans think evil and, if Allah permits it, they do evil. However, if Allah permits them to do evil, there must be a beneficial side to it known to Allaah. Allaah has informed His creatures that He does not oppress anyone.

Human beings often do things which would be considered evil, not for the evil itself but for the expected good to come from the evil. For example, the act of slashing open someone’s chest and extracting his heart would be considered evil and cruel, however, when done as a heart operation it is considered a great good. Human beings are responsible for their evil because it is a product of their choice.

Regarding God’s permission, Muslim scholars of the past have distinguished between God’s wish and His will.

• His wish is sometimes referred to as His Legal Wish, meaning that He wishes for humans Islaam; the right way of life consisting of submission to whatever God has instructed. However, He also gave humans the ability to accept His wish or reject it. Consequently, humans may go against God’s Legal Wish.

• His will, on theother hand, is referred to as His Creational Will, meaning that what takes place is by his permission alone. Among the things which take place are events beyond human will and events which are in accordance with human will.  For example, humans are governed by the laws of “nature” which they cannot escape. If one jumps up, he or she must fall back down. If one’s knee is struck by the doctor, the foot kicks out, no matter how hard the mind fights the reaction. Humans cannot go against Allah’s Creational Will.

Shaykh Al-‘Uthaymeen stated regarding the good and evil of destiny,

“Its good and evil is relative to the final consequence. The good of destiny is what is beneficial and its evil is what is harmful or hurtful. Its good and evil is relative to the one for whom it is destined and the final result. Some of it is good like acts of worship, good health, wealth and some of it is evil like acts of disobedience, sickness, poverty. Relative to Allaah’s action it cannot be said to be evil based on the Prophet’s supplication in Qunoot which he taught al-Hasan ibn ‘Ali, “Protect me from the evil of what You have destined.” He attributed evil to what Allaah destined and not to Allaah’s destiny.”

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Taken from the commentary on the book  “Lum‘atul-I‘tiqaad’ (Radiance of Faith) written by Imam Ibn Qudamah Al Maqdisi and commentary by Imam Ibn Uthaymeen and Dr. Bilal Philips.

Related articles

• Principle of Qadar As Summed Up by Imam Ibn Al-izz & Refutation of Those Who Erred in Qadar (mohammedirfan.wordpress.com)
• FOUR PILLARS / LEVELS OF QADAR (Pre-Destiny) (mohammedirfan.wordpress.com)
• [Audio] Nothing occurs except what Allaah Wills (asmawasifaat.wordpress.com)
• Only Allaah Can Remove Harm (asmawasifaat.wordpress.com)
• http://mohammedirfan.wordpress.com/2011/08/14/changing-the-destinyqadar/

Qadr is the ordaining of things according to the knowledge Allah has of them.

It involves the following principles:

1. Allah knows things before they come into existence. This means that His knowledge is eternal. This statement is a refutation of those who deny that His knowledge is eternal.

2. Fore-ordainment (taqdeer ) is to fix the measures of things, namely the properties and attributes that they will have.

Allah has said:

“He created everything and destined its measure.” (Soorah al-Furqaan, [25]: 2)

This means that creation involves two kinds of pre-measurement: ordaining things as such or fixing their measures, and doing so before they come into existence. Since Allah has fixed the measures of things in all their details, qualitative and quantitative, His knowledge of each and every individual thing is perfect. Hence, those who think that Allah knows only the generalities and not the particulars are wrong. Qadr involves eternal knowledge as it involves the knowledge of each and every individual thing. [In trying to reconcile Allaah’s knowledge of the future and human free will, Allamah Muhammad Iqbal fell into this pit of denying an aspect of Allaah’s knowledge. He stated in his book Reconstruction of Religious Thought in Islam, (p. 79) that “The future certainly pre-exists in the organic whole of God’s creative life, but it pre-exists as an open possibility not as a fixed order of events with definite outlines … No doubt the emergence of egos endowed with the power to spontaneous and hence unforeseeable action is, in a sense, a limitation on the freedom of the all-inclusive Ego (i.e., Allah). But this limitation is not externally imposed. It is born out of His own creative freedom whereby He has chosen finite egos to be participators of His life power and freedom.”]

3. Qadr means that Allah reveals detailed information about things before their creation.

Therefore, it is not ruled out that some of His servants may know about various things before they are brought into existence – if Allah chooses to inform them. This further enforces the truth that their Creator must be even more knowledgeable about them. If He has informed His servants about them, He cannot Himself lack that knowledge.

4. Allah is free to decide what to do, or to create what He wills, and nothing is incumbent or obligatory upon Him.

5. Finally, it means that the things that He ordains are contingent, i.e., that they come into being after they were not there. He first determines their measures and then creates them.”

(Commentary on the Creed of at-Tahawi, pp. 219-220)

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There are two main groups who erred in Qadaa and Qadr.

1. The Jabrites who claimed that the creature is forced to do its acts without any choice on its part.

They are refuted by two points:

 

a) Allah attributed human acts to them and made them earning for which they are rewarded or punished. If they were forced to do them, the attribution of the acts to them would not be correct and punishment for them would be oppression.

 

b) Everyone knows the difference between an act of choice and a forced act in reality and in judgment. So if someone transgressed against another and claimed that he was forced to do it by Allaah’s Qadaa and Qadr it would be considered stupidity, contradicting what is known by necessity.

2. The Qadrites who claim that the creature is independent in its actions and that Allah has no will or power or creation in it.

Their claim is also refuted by two points:

 

a) Their claim contradicts Allaah’s statements:

“Allaah is the creator of everything.” (Soorah az-Zumar, [39]: 62)

“And Allah created you and what you do.” (Soorah as-Saaffaat, [37]: 96)

 

b) Allah is the owner of the heavens and earth. How is it possible that there be in His dominion things which are not dependent on His will and creation? (Sharh Lum‘atul-I‘tiqaad, pp. 96-7)

ALLAH KNOWS THE BEST

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Taken the book  “Lum‘atul-I‘tiqaad’ (Radiance of Faith) written by Imam Ibn Qudamah Al Maqdisi and commentary by Imam Ibn Uthaymeen and Dr. Bilal Philips.

Related articles

• 150. Destiny (Qadaa and Qadr) (islaamiccreed.wordpress.com)
• 153. Levels of belief in Qadar (islaamiccreed.wordpress.com)
• The Supplication and Al-Qadar (xeniagreekmuslimah.wordpress.com)
• http://mohammedirfan.wordpress.com/2011/08/14/changing-the-destinyqadar/

1. The Qur’aan consists of letters and words as a refutation of those who claim that the Qur’aan is actually Allaah’s eternal speech which exists as a meaning within Allaah that becomes the Qur’aan when expressed in Arabic, the Tawraah (Torah) when expressed in Hebrew, and the Injeel (Gospel) when expressed in Aramaic.

Ibn Qudaamah elaborated on this point in his book al-Burhaan saying, “It is well known that they meant this is an arrangement of verses, because poetry is a particular arrangement of words. The term poetry is not used to refer to a meaning or that which is not actually words. Thus, Allaah named it a Reminder (Thikr ) and a Clear Recital (Qur’aan Mubeen).” [al-Burhaan fee Bayaan al-Qur’aan, p. 27]

2.  Allaah challenged the disbelievers with creating something similar to it. If it were not letters and words, the challenge would be unacceptable as a challenge is only valid if it involves something comprehensible and knowable.

3. Allah says verses in Quran are His verses that which consists of letters and words which can be recited.

4. Allaah has informed that the Qur’aan is memorized and guarded in the hearts of the knowledgeable and written in the Lawh al-Mahfooz. That which does not consist of letters and words cannot be memorized and written.

‘The purified’ are the The angels. Mutahhar refers to those made purified who cannot become impure. Humans are referred to as being Mutatahhir referring to those who purify themselves after having become impure, as in the du‘aa to be said on the completion of making wudoo, Allaahummaj ‘alnaa minat-tawwaabeena waj ‘alnaa minal- mutatahhireen.”

5. 29 of the Qur’aanic chapters begin with only disjointed letters (al-Huroof al-Muqatta‘ah) to emphasise that it is composed from Arabic letters and words.

6. Ibn Qudaamah rests on the unanimous opinion (Ijmaa‘) of Muslims that one who denies a chapter, verse, word or letter that is unanimously agreed upon becomes a disbeliever.

 Allah also informed us about His speech in following verses of The Holy Quran -

Thus, Among the speech of Allaah is the Magnificent Qur’aan. It is Allaah’s Clear Revelation, His Firm Rope, His Straight Path. It was sent down by the Lord of All the Worlds, carried by the Trusted Spirit [Gabriel] to the heart of the Master of the Messengers, in clear Arabic tongue, revealed uncreated, originating from Him and returning to Him.

Allah, Most Glorified, will speak to the believers on the Last Day and they will speak to Him.

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Taken the book  “Lum‘atul-I‘tiqaad’ (Radiance of Faith) written by Imam Ibn Qudamah Al Maqdisi and commentary by Imam Ibn Uthaymeen and Dr. Bilal Philips.

Related articles

• Qur’an: Definition of the Term (muddaththir.wordpress.com)

“When he was on the uppermost horizon. Then he came close and descended. Until he was two bow’s lengths away or closer. And He revealed to His slave that which He revealed The heart did not lie about what it saw. Will you argue with him about what he saw? And verily he saw him yet another time. By the lote-tree of the uppermost boundary.”

 (53: 7-14)

They assert that these verses are in reference to the Prophet Muhammad (saws) seeing Allaah. (Sharh Kitaab at-Tawheed min Saheeh al-Bukhaari, pp. 115-6) However, when Masrooq asked the Prophet’s wife ‘Aa’ishah, about these verse she replied,

“I was the first person from this Ummah (Muslim nation) to ask the messenger of Allaah about that and he replied: ‘Verily it was Jibreel, May Allaah’s peace be on him. I never saw him in the form in which he was created except these two times; I saw him descending from the heavens and the greatness of his size filled all that was between the sky and the earth.” ‘Aa’ishah then said, “Haven’t you heard that Allaah, Most High, said, ‘Eyes can not catch Him but He catches all eyes. He is the Subtle, the Aware?’ (Soorah al-An‘aam, [6]: 103) And haven’t you heard that Allaah said, “Allaah will not speak to any man except by inspiration, or from behind a veil, or by sending a messenger (Angel) and revealing what He wishes. Indeed He is Transcendent and All-Wise’? (Soorah ash-Shooraa, [42]: 51) [Sahih Muslim, vol. 1, pp. 111-2, nos. 337 & 338]

Accordingly, the verses from Soorah an-Najm, when considered in the light of the Prophet’s (saws) own explanation, do not in any way support the mistaken belief that Prophet Muhammad (saws) saw Allaah.

At the beginning of the preceeding narration of ‘Aa’ishah, the taabi‘ee, Masrooq, asked her if Prophet Muhammad (saws) saw his Lord, and she replied,

“My hair is standing on end because of what you have asked! Whoever tells you that Muhammad (saws) his Lord has lied!”

And when Aboo Tharr asked the Prophet (saws) if he saw his Lord, the Prophet (saws) replied,

“There was only light, how could I see Him?”

 (Sahih Muslim, vol. 1, p. 113, no. 341)

The Prophet (saws) on another occasion explained the significance of the light and that it was not Allaah himself, saying,

“Verily Allaah does not sleep nor is it befitting for Him to sleep. He is the One who lowers the scales and raises them. The deeds of the night go up to Him before the deeds of the day and those of the day before those of the night, and His veil is light.”

 (Sahih Muslim, vol. 1, p. 113, no. 343)

Note that the narration attributed to Ibn ‘Abbaas which is collected by Ibn Khuzaymah in Kitaab at Tawheed, which states that the Prophet (saws) saw Allaah with his own eyes, is inauthentic.

(al-‘Aqeedah at- Tahaawiyyah, p. 197)

Thus, it can be said with certainty that the Prophet Muhammad (saws) , like the prophets before him, did not see Allaah, Most Great and Gracious, in this life. Based on this fact, the claim of those who are supposed to have seen Allaah in this life is proven false. If the prophets, whom God has preferred over all of mankind, were unable to see Him, how could any other man, no matter how righteous and pious he may be? The claim that one has seen God is, in fact, a statement of heresy and disbelief, because it implies that the one who makes such a claim is greater than the prophets.

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Taken the book  “Lum‘atul-I‘tiqaad’ (Radiance of Faith) written by Imam Ibn Qudamah Al Maqdisi and commentary by Imam Ibn Uthaymeen and Dr. Bilal Philips.

Related articles

• WHERE IS ALLAH? Refutation to the belief that Allah is Everywhere (mohammedirfan.wordpress.com)

In one of session of Aqeedah (3rd Sem) in Islamic Studies, our Ustad Rasheed Ahmed shared with us Four Pillars/levels of Qadar which AHLE SUNNAH WAL JAMAAH agrees on. I am not able to stop myself from copy-pasting this. Following was shared by our Ustad,

Faith in al-Qadar has four pillars:

1- ilm: Allaah knows everything before they happen.

وأن الله قد أحاط بكل شيء علماً

“And that Allaah’s knowledge encompasses all things.” (65:12)

يعلم ما بين أيديهم وما خلفهم

“He knows what is [presently] before them and what will be after them.” (2:255 aayat-ul-kursee)

2- kitaabah: Allaah has written down everything that will ever happen.

وكل شيء أحصيناه في إمام مبين

“And I have recorded the numbers of all things in a Clear Book.” (36:12)

“Allaah wrote the Decree of the creation fifty thousand years before He created the heavens and the earth, and His Throne was upon water.” (Saheeh Muslim #6416)

3- mashee’ah: Nothing happens without Allaah’s permission.

وما تشاؤون إلا أن يشاء الله

“But you cannot will, unless Allaah wills.” (76:30)

ولا تقولن لشيء إني فاعل ذلك غذاً. إلا أن يشاء الله

“And never say of anything, ‘I shall do such and such thing tomorrow,’ except (with the saying): If Allaah willsز” (18:23-24)

“Know that if the whole world combines to do you any good, they will not be able to do it unless Allaah has decreed it for you. And if they all combine to cause you harm, they will not be able to do anything except what Allaah has ordained for you. ” [Reported by at-Tirmidhee, #2516, who graded it authentic]

4- khalq: Allaah has given us the will to choose our actions, but it is He who creates them when we do them.

الله خالق كل شيء

“Allaah is the Creator of all things and He is the Guardian over all.” (39:62)

والله خلقكم وما تعملون

“While Allaah has created you and what you do!” (37:96)

“…….but if as is sure there comes to you guidance from Me whosoever follows My guidance will not lose his way nor fall into misery.
But whosoever turns away from My Message verily for him is a life narrowed down and We shall raise him up blind on the Day of Judgment.
He will say: “O my Lord! why hast thou raised me up blind while I had sight (before)?
(Allah) will say: “Thus didst thou when Our Signs came unto thee disregard them: so wilt thou this day be disregarded.“

Surah Ta-Ha, 20:123-126

 “… And those firmly grounded in knowledge say: We believe in it; all of it is from our Lord As for those in whose hearts there is deviation, they follow what is unclear of it, desiring turmoil and misinterpretation.”

(3: 29 – 30)

Allah says in the Quran,

“Surely, your Lord is Allah Who created the heavens and the earth in six Days and then settled over (Istawa) the Throne (really in a manner that suits His Majesty), ……….”

(10:3)

“The Most Beneficent (Allah) settled over (Istawa) the (Mighty) Throne (in a manner that suits His Majesty).” Whatever is in the heavens, on earth, whatever is between them and under the earth belongs to Him. If you speak openly [or not], He knows what is secret and what is more hidden.”

(20: 5-7)

 “………….. Then He settled over (Istawa) the Throne (in a manner that suits His Majesty). ……….”

(32:4)

“ ………………..  then He settled over (Istawa) the Throne (really in a manner that suits His Majesty).………”

(7:54)

“He it is Who created the heavens and the earth in six Days and He settled over (Istawa) the Throne (in a manner that suits His Majesty). …………..”

(57:4)

“…………….. Then He settled over (Istawa) the Throne (in a manner that suits His Majesty). The Most Beneficent (Allah)! Ask Him (O Prophet Muhammad SAW), (concerning His Qualities, His rising over His Throne, His creations, etc.), as He is Al-Khabir (The All-Knower of everything i.e. Allah).”

(25:59) 

Allah further informs us about his attributes in the Quran,

“Are you secure from the One above the heavens?”

(67: 16)

“There is nothing similar to Him and He is the All-Hearing, the All-Seeing.”

(42: 11)

“Indeed I am with both of you, hearing and seeing.”

(20: 46)

“And Allah sees whatever you do.”

(49: 18)

“Indeed Allah is altogether independent of His creatures.”

(29 6)

“O people! You are in need of Allah and Allah is free from all wants, Most Praised.”

(35: 15)

“He is with you wherever you may be,”

(57: 4)

“Indeed your God is only Allah besides whom there is nothing worthy of worship. He encompasses everything with His knowledge.”

(20: 98).

“He knows what is in front of them and what is behind them, and their knowledge cannot encompass Him.”

(20: 110)

Some of the hadiths in this context are as follows;

Narrated by Abu Hurairah, Prophet pbuh said,

“If you ask Allah, ask Him for Firdaws as it is the middle and highest point of paradise from which the rivers of Paradise spring forth and above it is the throne of the Most Merciful. ”

(Sahih Al Bukhari, vol. 4, pp. 39-40, no. 48)

Narrated by Maalik ibn Anas, Muslim and other leading scholars. The complete text of the hadeeth in Saheeh Muslim is as follows:

Mu‘aawiyah ibn al-Hakam as-Sulamee said: ………… I then said: I had a slave girl who tendedgoats in the direction of Mount Uhud and Jawwaaniyyah [to the north of Madeenah]. One day I happened to pass that way and found that a wolf had carried a goat from her flock. I am after all a man of the descendents of Adam, feeling sorry as they do, but I slapped her. When I came to the Messenger of Allah (r) feeling that what I did was grievous, I asked him: O Messenger of Allah, should I grant her freedom. He replied, “Bring her to me.” When I brought her to him, he asked her, “Where is Allah?” She replied: He is above the heaven. He asked, “And who am I?” She replied: You are the Messenger of Allah. He then said, “Free her for indeed she is a believing woman.”

(Sahih Muslim, vol. 1, pp.271-2, no. 1094, Sunan Abu Dawud, vol. 1, pp. 236, no. 930, and Saheeh Sunan an-Nasaa’ee, vol. 1, pp. 261-2, no. 1160)

Al-‘Abbaas ibn ‘Abdil-Muttalib said:

While I was sitting in a group in al-Bat’haa [a stony valley in Makkah] with the Messenger of Allah (r), a cloud passed over us. The Prophet (r) looked at it and said, “What do you call this? ” We replied: Sahaab. He added: “And Muzn?” We replied: And muzn. He added: “And ‘Anaan?” We replied: And ‘Anaan. [Abu Dawood inserted: I am not so confident of the word ‘anaan.] He then asked: “Do you know the distance between the heaven and the earth? ” We replied: We don’t know. He said: “The distance between them is seventy-one, seventy-two, or seventy-three years. The heaven which is above it is at a similar distance – going on until he counted seven heavens. Above the seventh heaven there is a sea, the distance between its surface and bottom is like that between one heaven and the next. Above that there are eight mountain goats, the distance between their hooves and their knees is like the distance between one heaven and the next. Then Allah, the Blessed and Exalted, is above that.”

(Sunan Abu Dawud, vol. 3, pp. 1322-3, no. 4705 and Sunan Ibn-i-Majah, vol. 1, pp. 108-9, no. 193)

Statement of the scholars,

Noted author and Scholar Ibn Qudaamah clarifies that it is Allah’s knowledge which is everywhere and not His person, as claimed by some philosophical thoughts. At one place he described it as being everywhere. Here he describes it as surrounding everything. On one hand, nothing escapes it, for it contains everything, and on the other hand, nothing exceeds it. The knowledge of Allah’s creatures cannot encompass Him. Human knowledge cannot fathom its depth.

In his book ‘EXPLANATION OF A SUMMARY AL-AQEEDATUL-HAMAWIYYAH’ OF IBN TAYMIYYAH’, the author Imam Muhammad Ibn Saalih Al-Uthaymeen says  about the meaning of Istawa that it is “Allah’s rising and settling upon it in a way that befits his Greatness and Majesty”. He also adds that It is one of the attributes of action that is proven by the Quran, the Sunnah and the consensus of the scholars.

Tawheed, which is the fundamental belief in Islam means maintaining the unity of Allah in all of man’s action which directly or indirectly relate to Allah. It is also a part of this belief, in Tawheed Al-Asma Was-Sifat that the Allah is one without similitude in his essence and attributes. In this aspect of Tawheed, it is clear that attributes of Allah must be referred to how Allah himself and his Prophet pbuh has described him, without giving them meaning other than their obvious meanings. Here, the attribute of action of Allah is within the aspect of Tawheed Al-Asma Was-Sifat and any denial of this aspect of his rising and settling over the throne tantamount to disbelief.

An example quoted from the book ‘AL AQIDAH AT-TAHAWIYAH’ in the book ‘THE FUNDAMENTALS OF TAWHEED’ by Dr. Abu Ameenah Bilal Philips, it is quoted from Imam Abu Haneefah  who said that a person has disbelieved if he has denied that Allah is above the throne which is above the heavens or on earth.

Sheikh Abu Muhammad Asim Al-Maqdisi in his book, ‘THIS IS OUR AQEEDAH’, explains following about Istawa;

“We do not interpret istiwa as conquering, not we liken the rising / settling to any of his creation but we say as Imam Malik said : “Istawa is known, Iman in it is obligatory. The ‘how’ is unknown and asking about it is an innovation.”

And it is in this manner we pass on the rest of his attributes and actions and attributes that He, the glorified has informed us of in his book or what has been affirmed in the authentic Sunnah. And we believe that along with his Istawa over the throne and his highness above the heavens, the glorified the most high we believe that he is close to his slaves.”

This straight and strong clarification on Istiwaa also clarifies concerning Nuzool.

It is stated from a hadith,

Narrated by Abu Huraira.

Allah’s Apostle said, “When it is the last third of the night, our Lord, the Blessed, the Superior, descends every night to the heaven of the world and says, ‘Is there anyone who invokes Me (demand anything from Me), that I may respond to his invocation; Is there anyone who asks Me for something that I may give (it to) him; Is there anyone who asks My forgiveness that I may forgive him?’

In his fatwa no 12290, Sheikh Muhammad Salih Al-Munajjid in clarification and quoting from other scholar’s Fatwa ( http://islamqa.com/en/ref/12290/Istawaa),

Majmoo’ Fatwa Shaykh Muhammad al-‘Uthaymeen, 1/204-205,

Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said concerning this matter:

“The correct view is that He descends and that He does not vacate the Throne. A person’s soul remains attached to his body night and day until he dies, but when he is asleep it ascends… It was said, night varies, and the last third of the night comes sooner in the east than in the west, so the descent of Allah to the lowest heaven, of which His Messenger spoke, happens in the east first and then in the west…”

Majmoo’ Fatwa Ibn Taymiyah, 5/132

Rising over (Istawa’) and descending are two of the practical attributes which have to do with the will of Allah. Ahl al-Sunnah wa’l-Jamaa’ahbelieve in that, but in this belief they avoid likening Allah to any of His creation or discussing how He is. It cannot occur to them that Allah’s descending is like the descending of any of His creatures or that His rising over the Throne is like the rising over of any of His creatures, because they believe that there is nothing like unto Allah and He is the All-Hearer, All-Seer. They know on rational grounds that there is a great difference between the Creator and His creatures, in their essence, attributes and actions. It cannot occur to them to ask how He descends, or how He rose over His Throne. The point is that they do not ask how His attributes are; they believe that there is a ‘how’, but it is unknown, so we can never imagine how it is.

Fatwa Ibn ‘Uthaymeen, 3/237-238 

Imagining that there is a conflict between Allah’s descending to the lowest heaven and His having risen over the Throne and His being high above the heavens stems from making a comparison between the Creator and the created being. For man cannot imagine the unseen things of His creation, such as the delights of Paradise, so how can he imagine the Creator, may He be glorified and exalted, the Knower of the Unseen. So we believe in what has been narrated of His rising over (the Throne), His descending and His being High and Exalted. We affirm that (and state that it is) in a manner that befits His Majesty and Might.”

Further in his book, ‘EXPLANATION OF A SUMMARY AL-AQEEDATUL-HAMAWIYYAH’, the author Imam Muhammad Ibn Saalih Al-Uthaymeen (page 46) says that if Jahmee asks you about anyone of Allah’s Attributes, How is it?, then reply, How is Allah, Himself? For it is not possible to seek to understand how Allah is. So tell him that if Takyeef is not possible regarding His Self, then likewise it is not possible regarding His Attributes, because attributes are part of the one described! His descending to the heaven of the Dunyaa is one of His Attributes of action that occur according to His will and wisdom. It is an actual descending that befits His Majesty and Greatness. And it is not permissible to make Tahreef (distortion) of it to mean the descending of His command or the descending of His mercy or the descending of one of His angels or any other misinterpreted meaning. The author further adds that The descending of His command or mercy is not specific only to this part of the night. Rather, His command and mercy are constantly descending all the time. The Uluww of Allah is one of His Personal Attributes which cannot be separated from Him. Nevertheless, it does not contradict what the texts have also come with of His descending to the heaven of the Dunyaa. Nothing is similar to Allah or any of His Attributes.

Consequently, His descending is nothing like the descending of the creation for it to be said that it contradicts His being high above His creation, and Allaah knows best.

Wish Eid Holidays had u in real spirit. It is in the spirit of this festive season that we distribute Eidi to all our kids and our younger brothers / sisters also. One of the writer/speaker whom i appreciate too much, Mr. Nissar Nadiadwala, wrote this on his Facebook Page today which he heard from his Imam on the day of Eid,

Hence this year i have decided to distribute a gift (EIDI) which i wish you will take care of and do justice without keeping prejudicial intent.

I have always acknowledged that we indian muslims in our early childhood have know better the stories of Ramayana and Mahabharata than stories from the Quran. I hope you will receive this well and make me proud of you as a friend by reading this and clearing your misconceptions (if any).

To give an introduction, i have attached two different copies by the same author, Yusuf Ali, whose translation is very well known and copies of which are amongst the most distributed. For those starters, who only wish to know the translation without commentary i have attached one and those who want delve further, i have attached another with detailed commentary so that the history and reason of relevation will become more clear.

I am ready to receive any number of queries from yours side, appreciative or not, i will try my best to answer your questions. And i wish if you could distribute this amongst your friends also.

Wish Allah to bless all my Muslims and Non-Muslims friends.

english-quran(yusuf-ali)-wb

english-quran-with-commentaries(yusuf-ali)