Abu Dawud

Benefits and Issues:
➊ Allah, the Mighty and Majestic, descending to the lowest heaven is a reality, as is His calling out, and the reality of these attributes is exactly as befits His majesty and greatness. It is obligatory to have faith in them; their denial is disbelief. Interpreting them away (ta’wil), probing into the reality of these attributes, or questioning about them is an innovation (bid‘ah).

➋ After the obligatory prayers, the last part of the night is an extremely excellent time for turning to Allah with devotion and for the acceptance of supplications.

Chapter of Sahih Bukhari Hadith Number: 6321: «بَابُ الدُّعَاءِ نِصْفَ اللَّيْلِ:»
Relevance between the Chapter and the Hadith:
Imam Bukhari rahimahullah mentioned «نصف الليل», i.e., the middle of the night, in the chapter heading, whereas in the hadith under the chapter, there is no mention of the middle of the night; rather, «ثلث الليل», the last third of the night, is mentioned. Therefore, in this respect, there does not appear to be a direct relevance between the chapter and the hadith. In response to this, Hafiz Ibn Hajar al-Asqalani rahimahullah says:
«و الذي يظهر لي أن البخاري جرى على عادته فأشار إلى الرواية التي وردت بلفظ النصف، فقد أخرجه أحمد عن يزيد بن هارون عن محمد بن عمر، و عن أبى سلمة عن أبى هريرة بلفظ ”ينزل الله إلى السماء الدنيا نصف الليل الأخير أو ثلث الليل الآخر“.» (2)
“In my view, what is apparent is that Imam Bukhari rahimahullah, according to his usual practice, has alluded to other chains of narration in which «نصف الليل» is mentioned. Ahmad has narrated it through the chain of Yazid ibn Harun, from Muhammad ibn ‘Amr, from Abu Salamah, from Abu Hurairah, that ‘Allah, the Exalted, descends to the heaven of the world at the end of half the night or at the end of the last third of the night.’”
Ibn Battal rahimahullah, reconciling the chapter and the hadith, writes:
«ترجم بنصف الليل وساق فى الحديث أن التنزل يقع ثلث الليل، لكن المصنف عول على ما فى الآية وهو قوله تعالى: ﴿قُمِ اللَّيْلَ إِلَّا قَلِيلًا o نِصْفَهُ أَوِ انْقُصْ مِنْهُ﴾ [المزمل : 2-3] فأخذ الترجمة من دليل القرآن.» (1)
“That is, Imam Bukhari rahimahullah established the chapter on the middle of the night, while the hadith mentioned under the chapter indicates the last third of the night. In reality, Imam Bukhari rahimahullah (in the chapter) considered this blessed verse: «﴿قُمِ اللَّيْلَ إِلَّا قَلِيلًا o نِصْفَهُ أَوِ انْقُصْ مِنْهُ﴾» [المزمل : 2-3]. Thus, the evidence for the chapter heading is derived from the Qur’an. In the blessed verse, the mention is of the middle of the night as the time of (Allah’s) descent, but before its entry, it indicates vigilance so that when the time of acceptance arrives, the servant is already waiting for it and prepared for his meeting (with Allah).”
Ibn al-Mulaqqin rahimahullah also gives a similar reconciliation, as he writes:
«ان قلت: كيف ترجم الدعا نصف الليل و ذكر الحديث أن التنزل فى ثلث الليل الآخر؟ قيل إنما أخذ ذالك من قوله تعالي: ﴿قُمِ اللَّيْلَ إِلَّا قَلِيلًا﴾ [المزمل : 2] فالترجمة تقوم من دليل القرآن و الحديث يدل على أن الإجابة ثلث الليل.» (2)
Imam al-Kirmani rahimahullah says:
“If you say that the chapter is established on the middle of the night and the hadith is about the last third (then how is this reconciled?), I (al-Kirmani rahimahullah) say: When a third remains, it is before the third, so this is what is meant by «من النصف».” (3)
According to Imam al-Kirmani rahimahullah, when the last third of the night is about to begin, that is the middle portion, because the third has not yet started.
Anwar Shah Kashmiri rahimahullah, giving the relevance between the chapter and the hadith, writes:
«ترجم المصنف بالنصف، و أخرج له حديث الثلث، إشارة إلى أن الحديث فى النصف أيضًا، ثم الحافظ تصدى إلى الترجيح، و الوجه عندي، أن للنزول أنحاءً فنحو من على النصف، و نحو على الثلثين، و نحو على الثلث الأخير و قد علمت أن هذا النزول عبارة عن تعلق الرحمة غير المتكلمين، و الذي تبين لديّ أنه نحو من تجلي الرب عز برهانه، و جل سلطانه.» (1)
“That is, the author rahimahullah established the chapter with the word ‘half’, while the hadith he narrated mentions «ثلث». The intended indication is that the hadith also exists regarding the half. They say that Hafiz (Ibn Hajar) has entered into preference (between narrations). In my view, the preference is that there are several aspects: one regarding the half, one regarding two-thirds, and one regarding the last third, and you know, this descent according to the theologians refers to the connection of mercy. In my view, what is apparent is that this is a kind of manifestation (tajalli).”
The summary of these discussions is that Imam Bukhari rahimahullah established the chapter based on a verse of the Noble Qur’an, and the hadith he presented under the chapter mentions «ثلث الليل». In reality, at this point, Imam Bukhari rahimahullah is alluding to the hadith which al-Daraqutni has narrated, in which the mention of shatr al-layl (half the night) is found. Furthermore, Ibn Battal rahimahullah says that Imam Bukhari rahimahullah took the Qur’anic verse in which «نصفه» is mentioned, i.e., «قم الليل إلا نصفه», and in accordance with it, he mentioned the word ‘half’ in the chapter heading.

Hadith Commentary:
In the hadith of the chapter, there is mention of Allah, the Pure, Lord of all the worlds, descending to the lowest heaven in the last third of the night—that is, the Lord Himself descends in His Essence, as is explicitly stated in another narration. Now, the interpretation by some people that it is His mercy that descends, or that the angels descend, is nothing but a corrupt interpretation (ta’wil fasid).

And Imam Shaykh al-Islam, the esteemed Allamah Ibn Taymiyyah rahimahullah, and his distinguished student, Allamah Ibn al-Qayyim rahimahullah, have written in great detail on this creed.

Allamah Ibn Taymiyyah has an independent book, *al-Nuzul*, in which he has given detailed answers to all the objections and doubts of the opponents.

In summary, the descent (nuzul) is also one of the attributes of the Lord, which we, like His other attributes, accept upon its apparent meaning, but we do not know its modality (kayfiyyah), and this descent is not like that of the creation. And it is absolutely not impossible for Him that He is, at the same time, above the Throne and also descends to the lowest heaven—(إِنَّ اللَّـهَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ) “Indeed, Allah is over all things competent.”
Those who present such impossibilities have weak insight.

In the translation of the chapter, there was mention of the middle of the night, while in the hadith, the last third of the night is mentioned.

Hafiz Sahib has answered this by saying that Imam al-Bukhari rahimahullah, according to his habit, has indicated towards another chain of the hadith, which al-Daraqutni has narrated, in which the last third of the night is mentioned. And Ibn Battal said that Imam al-Bukhari took the Qur’anic verse in which the word “its half” (nisfahu) is mentioned, i.e., ﴿نِصْفَهُ أَوِ انْقُصْ مِنْهُ قَلِيلًا﴾, and in accordance with this, he mentioned the word “half” (nisfahu al-ayah) in the chapter heading.

Hadith Commentary:
➊
In the hadith, the mention is of the last third of the night, whereas in the chapter heading the words "half of the night" are used. In fact, Imam Bukhari rahimahullah, as per his usual practice, has alluded to those narrations in which the words "half of the night" appear, as Imam Darqutni rahimahullah has mentioned in Kitab al-Ru'ya.
( : al-Nuzul li’l-Daraqutni: 1/17, and Fath al-Bari: 11/155) ➋
Allamah Kirmani rahimahullah has declared the descent (nuzul) of Allah, the Lord of Might and Majesty, as mentioned in the hadith, to be impossible. However, the pious predecessors (salaf salihin) affirm this attribute of Allah Most High as it appears, without any interpretation (ta'wil).
It is absolutely not impossible for Allah Most High that He is, at the same time, above the Throne (‘arsh) and also descends to the heaven, as He wills:
( : "Indeed, Allah is over all things competent.")
We will write about this issue in detail in Kitab al-Tawhid,
by the permission of Allah Most High.

Hadith Commentary:
It has been established that Allah Most High descends from the Exalted Throne to the lowest heaven and speaks. Those who deny such matters regarding Allah should reflect: what clearer evidence could there be than this?

Hadith Commentary:
➊
In the last third of the night, due to the digestion of food and such, breathing becomes easier. The burden on the senses is also lightened, and furthermore, there are no distressing matters or the noise and commotion of the world. In short, this time is one of solitude and focus. In these silent moments, Allah Ta’ala calls out to His servants. At this time, there is great pleasure in worship.

➋
From this hadith, it is established that Allah Ta’ala descends to the lowest heaven and speaks. This speech of Allah Ta’ala is other than the Noble Qur’an and consists of sound and letters. Those who deny these realities or open the door to far-fetched interpretation (ta’wil) should reflect on the direction they are heading. After such clear evidences, is there any room left for denial or interpretation?

Hadith Footnote: Explanation:

Without interpretation (ta’wil) and without ascribing modality (bi-la kayf), the descent of Allah, the Lord of all worlds, from the Exalted Throne (‘Arsh) to the lowest heaven is a truth. Just as His being established (istiwa) upon the Mighty Throne is a truth. This has been the belief of the Ahl al-Hadith from the beginning to the end.

In seven verses of the Noble Qur’an, Allah’s being established upon the Throne is mentioned. Since there are also seven heavens, therefore above all seven is the Mighty Throne, and upon it is Allah’s istiwa; thus, it is mentioned in seven verses.

The first verse is in Surah al-A‘raf:
﴿اِنَّ رَبَّکُمُ اللّٰہُ الَّذِی خَلَقَ السَّمَوٰتِ وَالاَرضَ فِی سِتَّةِ اَیَّامٍ ثُمَّ استَوٰی عَلَی العَرشِ﴾ (al-A‘raf: 54)
Your Lord is Allah, Who created the heavens and the earth in six days, then He established Himself upon the Throne.

The second verse is in Surah Yunus:
﴿اِنَّ رَبَّکُمُ اللّٰہُ الَّذِی خَلَقَ السَّمٰوٰتِ وَالاَرضَ فِی سَتَّةِ اَیَّامٍ ثُمَّ استَوٰی عَلَی العَرشِ یُدَ بِّرُالاَمرَ﴾ (Yunus: 3)
Indeed, your Lord is Allah, Who created the heavens and the earth in six days, then He established Himself upon the Throne, directing the affair.

The third verse is in Surah al-Ra‘d:
﴿اَللّٰہُ الَّذِی رَفَعَ السَّمٰوٰت بِغَیرِ عَمَدٍ تَرَونَھَا ثُمَّ استَوٰی عَلَی العَرشِ﴾ (al-Ra‘d: 2)
Allah is He Who raised the heavens without pillars that you see, then He established Himself upon the Throne.

The fourth verse is in Surah Ta Ha:
﴿تَنزِیلاً مِّمَّن خَلَقَ الاَرضَ وَالسَّمٰوٰتِ العُلٰی اَلرَّحمٰنُ عَلَی العَرشِ استَوٰی﴾ (Ta Ha: 19, 20)
That is, the sending down of this Qur’an is the work of Him Who created the earth and the high heavens; the Most Merciful established Himself upon the Throne.

The fifth verse is in Surah al-Furqan:
﴿اَلَّذِی خَلَقَ السَّمٰوٰتِ وَالاَرضَ وَمَا بَینَھُمَا فِی سِتَّةِ اَیَّامٍ ثُمَّ استَوٰی عَلَی العَرشِ﴾ (al-Furqan: 59)
He is Allah Who created the heavens and the earth and whatever is between them in six days, then He established Himself upon the Throne.

The sixth verse is in Surah al-Sajdah:
﴿اَللّٰہُ الَّذِی خَلَقَ السَّمٰوٰتِ وَالاَرضَ وَمَا بَینَھُمَا فِی سِتَّةِ اَیَّامٍ ثُمَّ استَوٰی عَلَی العَرشِ﴾ (al-Sajdah: 4)
Allah is He Who created the heavens and the earth and whatever is between them in six days, then He established Himself upon the Throne.

The seventh verse is in Surah al-Hadid:
﴿ھُوَالَّذِی خَلَقَ السَّمٰوٰتِ وَالاَرضَ فِی سِتَّةِ اَیَّامٍ ثُمَّ استَوٰی عَلَی العَرشِ یَعلَمُ مَا یَلِجُ فِی الاَرضِ وَمَا یَخرُجُ مِنھَا وَمَا یَنزِلُ مِنَ السَّمَاءِ وَمَا یَعرُجُ فِیھَا وَھُوَ مَعَکُم اَینَ مَا کُنتُم وَاللّٰہُ بِمَا تَعمَلُونَ بَصِیر﴾ (al-Hadid: 4)
That is, Allah is the Pure Being Who created the heavens and the earth in six days, then He established Himself upon the Throne. He knows all things that enter the earth and all that comes out from it, and all that descends from the sky and all that ascends therein. He is aware of everything, and He is with you wherever you may be, and Allah sees all that you do.

In these seven verses, Allah’s being established upon the Mighty Throne is explicitly mentioned.

Apart from the Qur’anic verses, there are fifteen Prophetic hadiths in which it is mentioned that Allah is above the heavens upon the Greatest Throne, and from which the direction of elevation (jiha al-fawq) is established for Him.

After this reality, the descent of the Exalted and Holy Lord from the Mighty Throne to the lowest heaven is also a truth.

Shaykh al-Islam Ibn Taymiyyah rahimahullah has written a separate book on this subject entitled "Nuzul al-Rabb ila al-Sama’ al-Dunya," in which he has established with clear evidences the descent to the lowest heaven.

In the words of Shaykh Wahid al-Zaman sahib, the summary is this: that He Himself descends in His Essence, as is mentioned in another narration: "He descends bi-dhatihi (in His Essence)." Now, to interpret this as "His mercy descends" is purely corrupt. Moreover, what benefit is there for us if His mercy descends and remains only up to the heaven? Likewise, the interpretation that an angel of His descends is also corrupt, because how can an angel say, "Whoever supplicates to Me, I will answer him; I will forgive sins"? Accepting supplications or forgiving sins is the exclusive work of the Lord.

The Ahl al-Hadith have wholeheartedly accepted such hadiths in which the attributes of Allah are mentioned, and have maintained them upon their apparent meanings, but they hold the belief that His attributes are not similar to the attributes of the creation. Among our companions, Shaykh al-Islam Ibn Taymiyyah rahimahullah has written a book in explanation of this hadith, which is worth seeing, and he has answered all the objections and doubts of the opponents.

Shedding light on this hadith, the great hadith scholar Mawlana ‘Abd al-Rahman sahib Mubarakpuri states:
وَمِنْهُمْ مَنْ أَجْرَاهُ عَلَى مَا وَرَدَ مُؤْمِنًا بِهِ عَلَى طَرِيقِ الْإِجْمَالِ مُنَزِّهًا اللَّهَ تَعَالَى عَنِ الْكَيْفِيَّةِ وَالتَّشْبِيهِ وَهُمْ جُمْهُورُ السَّلَفِ وَنَقَلَهُ الْبَيْهَقِيُّ وَغَيْرُهُ عَنِ الْأَئِمَّةِ الْأَرْبَعَةِ وَالسُّفْيَانَيْنِ وَالْحَمَّادَيْنِ وَالْأَوْزَاعِيِّ وَاللَّيْثِ وَغَيْرِهِمْ وَهَذَا الْقَوْلُ هُوَ الْحَقُّ فَعَلَيْكَ اتِّبَاعَ جُمْهُورِ السَّلَفِ وَإِيَّاكَ أَنْ تَكُونَ مِنْ أَصْحَابِ التَّأْوِيلِ وَاللَّهُ تَعَالَى أَعْلَمُ.
(Tuhfat al-Ahwadhi)

That is, the pious predecessors (salaf salihin), the four Imams, and most of the scholars of the religion and noble predecessors, their belief is that, without interpretation, modality, or resemblance—for Allah is pure of these—just as these attributes of the Exalted Lord have been transmitted, they believe in them. And this is the truth and correctness. Therefore, adhere to the following of the salaf, and do not be among those who interpret (the attributes), for this is the truth. And Allah knows best.

Hadith Commentary:
(1)
In this narration, supplication (dua), asking (sual), and seeking forgiveness (istighfar) are mentioned. In other narrations, repentance (tawbah), sustenance (rizq), and the removal of calamity (daf‘ bala) are also reported. In one narration, it is stated: "Who is there who will lend to such a Being at this time who is neither destitute nor oppressive?" This kind of call from Allah continues until the break of dawn. At the end of some narrations, the statement of Imam Zuhri rahimahullah is mentioned in these words: "For this reason, the righteous prefer to pray at the end of the night." This is why Imam Bukhari rahimahullah has mentioned prayer (salah) along with supplication (dua) in the chapter heading. (Fath al-Bari: 3/41)

(2)
Allah’s descending to the lowest heaven from His exalted Throne (Arsh) without interpretation (ta’wil) or modality (takyif) is true, just as His being established (istawa) upon the Mighty Throne is true. The belief of our predecessors (aslaf) is that such attributes should be accepted upon their apparent meaning, but it should also be believed that Allah’s attributes are not like the attributes of the creation. We will provide a complete explanation of this under Kitab al-Tawhid, (Hadith: 7494), insha’Allah.

English Commentary:
1:
The author further states:
The correct view is that “Allah descends not when one third of the night has passed, but when one third of the night remains.”
(According to others besides the author, it is “the last third” [((الْآخِرُ))].)

2:
From this, it is established that Allah, exalted is He, descends to the lowest heaven every night in a manner befitting His majestic essence,
and the true Ahl al-Sunnah wa’l-Jama‘ah,
the pious predecessors (salaf salihin), did not interpret (ta’wil) the attributes of Allah, the Blessed and Exalted.

1315. Commentary: Benefits and Issues:
➊ It is understood that the last third part of the night is greatly superior.
➋ Such verses of the Qur’an and authentic ahadith in which these kinds of attributes of Allah ‘azza wa jall are mentioned (for example: descending, coming, speaking, laughing, being amazed, sitting on the Throne, etc.), the scholars of Ahl al-Sunnah wa’l-Jama‘ah (i.e., the people of hadith) interpret them according to their apparent meaning. They do not subscribe to any figurative interpretation (ta’wil), anthropomorphism (tashbih), negation (ta‘til), or distortion (tahrif), nor do they pursue the reality or the exact nature (kayfiyyah) of these attributes. These attributes are just as befits His Most Noble Essence. Just as the “Essence” (dhat) of Allah ‘azza wa jall is unlike any other essences, likewise His attributes are also not similar to anyone else’s. “There is nothing like unto Him, and He is the All-Hearing, the All-Seeing.” [Surah al-Shura: 11] () Those who interpret the above hadith by saying that Allah’s mercy descends or His command descends, let them reflect: how can these statements—“Who is there who supplicates to Me, so I may answer him? Who is there who asks of Me, so I may give to him? Who is there who seeks forgiveness from Me, so I may forgive him?”—apply to mercy or command? These are undoubtedly related to the Lord of Majesty Himself. Furthermore, how would mercy descending and remaining at the lowest heaven be beneficial for the creation, when He Himself says: “And My mercy encompasses all things.” [Surah al-A‘raf: 156] () In short, having faith in the apparent meaning of the Qur’an and Sunnah, acting accordingly, following the example of the Messenger of Allah (sallallahu alayhi wa sallam), and adopting the path of the believers (the Companions, radi Allahu anhum) is, for a Muslim, the means of salvation and nearness (to Allah). (Benefits from ‘Allamah Waheed al-Zaman)

Benefits and Issues:
➊
This hadith mentions the virtue of prayer and supplication in the last part of the night.

➋
Allah’s mercy is so immense that Allah Himself tells His servants to ask from Him directly.

➌
Allah’s descending to the lowest heaven is likewise an attribute of Allah, just as His being established over the Throne and His speaking. One must have faith in these attributes; it is not permissible to deny or reinterpret them. However, Allah’s attributes should not be considered like the attributes of the creation. We must affirm that Allah descends, as befits His majesty.

Takhrij al-Hadith:
[وأخرجه البخاري 1145، ومسلم 758، من حديث ما لك به . و من رواية يحيي وجاء فى الأصل «يَدْعُنِيْ»]

Jurisprudential Explanation:
➊ This hadith is mutawatir (mass-transmitted). See: [التمهيد 128/7، اور نظم المتناثر 206]
➋ It is obligatory to have faith that Allah, exalted is He, descends to the lowest heaven every night in the last third of the night, in a manner befitting His majesty. To interpret this as merely the descent of mercy, or to allegorically interpret the descent of Allah, is invalid.
➌ Allah, in His essence, is above the seven heavens, established over His Throne (‘Arsh), and His knowledge and power encompass everything.
➍ The Jahmiyyah (a severely misguided sect) have claimed that Allah, glorified and exalted, is present in every place (in His essence). See: [تلبيس ابليس ص 30،اقسام اهل البدع] This blasphemous belief necessitates hulul (indwelling). For the invalidity of the doctrine of hulul, see: Hafiz Ibn Taymiyyah’s book “Ibtal Wahdat al-Wujud” and Mulla Ali al-Qari al-Hanafi’s book “al-Radd ‘ala al-Qa’ilin bi-Wahdat al-Wujud.”
➎ Imam Malik said:
«الله عز وجل فى السماء وعلمه فى كل مكان، لا يخلو من علمه مكان»
“Allah, exalted is He, is above the heaven, and His knowledge encompasses every place. There is no place devoid of His knowledge.” [كتاب الشريعة لآجري ص 289 ح 652 وسنده حسن]
➏ Regarding the hadiths of the divine attributes, Imam al-Awza‘i, Malik, Sufyan al-Thawri, and Layth ibn Sa‘d said:
“Transmit them without [asking] how (bi-la kayf).” [عقيدة السلف واصحاب الحديث للصابوني ص 56ح 90 رسندہ حسن، دوسرا نسخہ 248، 249]
➐ Imam ‘Abdullah ibn al-Mubarak rahimahullah said:
«نعرف ربنا فوق سبع سمٰوات على العرش استويٰ، بائناً من خلقه ولا نقول كما قالت الجهمية : «إنه هاهنا» wa-ashara ila al-ard
“We recognize our Lord as being above the Throne over the seven heavens, distinct from His creation, and we do not say, as the Jahmiyyah say, that He is here (on earth),” and he (Imam ‘Abdullah ibn al-Mubarak rahimahullah) pointed towards the earth. [عقيدة السلف واصحاب الحديث للصابوني ص 186ح 28 رسنده صحيح، الرد على الجهمية للدارمي: 67، 162، والصفات للبيهقي: ص 427 دوسرا نسخه ص 538، السنة لعبد الله بن احمد: 216]
➑ Imam al-Zuhri rahimahullah said:
«إن الإعتصام بالسنة نجاة»
“There is salvation in holding firmly to the Sunnah.” [حلية الاولياء لا نعيم الاصبهاني 369/3 وسنده صحيح]
➒ This hadith establishes the legitimacy of supplication (du‘a), and that supplication is not contrary to reliance (tawakkul), rather, it is required.