Q) Which is better, to pray on the right side of the imam or on his left? Which is better, the right side of the row or the left?
A) Praise be to Allaah.
If only one man is praying with the imam, then he should stand to the imam’s right, and not on his left, because of the hadeeth of Ibn ‘Abbaas (may Allaah be pleased with him), who stayed overnight with his maternal aunt Maymoonah (may Allaah be pleased with her); the Prophet (peace and blessings of Allaah be upon him) got up to pray qiyaam al-layl, and Ibn ‘Abbaas stood on his left, and he reached behind him and made him stand on his right. This indicates that if only one person is praying behind the imam, he should stand on the right and not on the left.
But if more than one person is praying behind the imam, then they should stand behind him, and the right side of the row is better than the left. This applies if the two sides of the row are similar, but if the right side of the row is clearly stretching further than the left, then being on the left and closer to the imam is better.
Based on this, the people praying behind the imam should not all be on the imam’s right to the extent that there is no one on his left except one or two men. That is because what is prescribed in the case of three men is that the imam should be between them, with one man on his right and one on his left; they should not all be on his right. This indicates that the imam should be in the middle of the row or thereabouts.
To sum up: the right is better if the sides are equal or close to that. But if the right hand side stretches further, then the left is better, because it is closer to the imam. End quote.
Majmoo’ Fataawa al-Shaykh Ibn ‘Uthaymeen (12/184)
Wednesday, October 22, 2008
Saying du’aa’ al-istikhaarah without praying
Q) Is it permissible to recite the du’aa’ of istikhaarah without praying two rak’ah beforehand, because one is not at home, for example?
A) Praise be to Allaah.
Istikhaarah means asking Allaah to help you choose the better of two things and to divert the worse of them. Praying two rak’ahs beforehand is only prescribed before the du’aa’ to make it more likely to receive a response, and to help bring about proper presence of mind and make the du’aa’ more likely to be accepted.
Ibn Abi Jamrah said, as narrated in Fath al-Baari (11/186):
The wisdom behind putting the prayer before the du’aa’ is that the aim of istikhaarah is combine the best of this world and the Hereafter. So he needs an introduction before presenting his case before Allaah, as it were. And there is nothing better for that than prayer, because it involves venerating Allaah, praising Him and expressing one’s need for Him now and always. End quote.
The istikhaarah that the Prophet (peace and blessings of Allaah be upon him) taught us includes praying two rak’ahs then reciting the du’aa’ after that.
If a Muslim cannot offer the prayer (two rak’ahs) for some reason, there is nothing wrong with calling upon Allaah and asking Him to make easy for him the better of the two options, without offering the prayer.
Al-Nawawi (may Allaah have mercy on him) said in al-Adhkaar (p. 120):
If he cannot offer the prayer then he may recite the du’aa’ of istikhaarah. End quote.
These words of al-Nawawi were quoted by a number of scholars from different madhhabs, who quoted them as evidence.
See: Haashiyat Radd al-Muhtaar (2/27); al-Fawaakih al-Dawaani (1/35); Sharh Mukhtasar Khaleel by al-Kharashi (1/37); Asna’l-Mataalib (1/205).
And Allaah knows best.
Islam Q&A
A) Praise be to Allaah.
Istikhaarah means asking Allaah to help you choose the better of two things and to divert the worse of them. Praying two rak’ahs beforehand is only prescribed before the du’aa’ to make it more likely to receive a response, and to help bring about proper presence of mind and make the du’aa’ more likely to be accepted.
Ibn Abi Jamrah said, as narrated in Fath al-Baari (11/186):
The wisdom behind putting the prayer before the du’aa’ is that the aim of istikhaarah is combine the best of this world and the Hereafter. So he needs an introduction before presenting his case before Allaah, as it were. And there is nothing better for that than prayer, because it involves venerating Allaah, praising Him and expressing one’s need for Him now and always. End quote.
The istikhaarah that the Prophet (peace and blessings of Allaah be upon him) taught us includes praying two rak’ahs then reciting the du’aa’ after that.
If a Muslim cannot offer the prayer (two rak’ahs) for some reason, there is nothing wrong with calling upon Allaah and asking Him to make easy for him the better of the two options, without offering the prayer.
Al-Nawawi (may Allaah have mercy on him) said in al-Adhkaar (p. 120):
If he cannot offer the prayer then he may recite the du’aa’ of istikhaarah. End quote.
These words of al-Nawawi were quoted by a number of scholars from different madhhabs, who quoted them as evidence.
See: Haashiyat Radd al-Muhtaar (2/27); al-Fawaakih al-Dawaani (1/35); Sharh Mukhtasar Khaleel by al-Kharashi (1/37); Asna’l-Mataalib (1/205).
And Allaah knows best.
Islam Q&A
Her brother is in jail and her paternal uncles are in another country. Who can be her wali?
Q) I am a revert but with Muslim family in other countries (i.e. my paternal uncles). My father is deceased which is why my brother and I were raised no Muslim. My brother is also a revert now but is in jail. I live with my mom and she is unmarried and is Christian. Her father (a nonmuslim) is the only mahram I have in this country besides my brother who is in jail. In this situation, who is my wali? Would it be the imam at the masjid I attend, or would it be one of my paternal uncles? Or is it still my brother?
A) Praise be to Allaah.
Firstly:
We praise Allaah for having guided you to Islam, and we ask Him to increase you in faith, knowledge, steadfastness and guidance.
Secondly:
The woman’s wali is her father, then his father (i.e., her grandfather), then her son, then his son (i.e., her grandson) [this applies if she has sons], then her full brother, then her half-brother through her father only, then the sons of her full brother, then the sons of her half-brother through her father, then her paternal uncles, then their sons, then the father’s paternal uncles, then the ruler. Al-Mughni (9/355).
The grandfather who has the right of guardianship is the grandfather on the father’s side. The mother’s father cannot be a wali. Based on this, your wali is your Muslim brother; the fact that he is in jail does not prevent him from being a wali. It is possible to contact him and visit him, and at that time he can delegate someone to do the marriage contract for you on his behalf. If that is not possible, then your wali is your paternal uncle, and it does not matter that he is in another country. He can delegate someone to do the marriage contract for you, or the marriage contract can be done by modern means such as the telephone and internet.
See also the answer to question no. 2201 and 105531.
We ask Allaah to bless you with a righteous husband and righteous offspring.
And Allaah knows best.
Islam Q&A
A) Praise be to Allaah.
Firstly:
We praise Allaah for having guided you to Islam, and we ask Him to increase you in faith, knowledge, steadfastness and guidance.
Secondly:
The woman’s wali is her father, then his father (i.e., her grandfather), then her son, then his son (i.e., her grandson) [this applies if she has sons], then her full brother, then her half-brother through her father only, then the sons of her full brother, then the sons of her half-brother through her father, then her paternal uncles, then their sons, then the father’s paternal uncles, then the ruler. Al-Mughni (9/355).
The grandfather who has the right of guardianship is the grandfather on the father’s side. The mother’s father cannot be a wali. Based on this, your wali is your Muslim brother; the fact that he is in jail does not prevent him from being a wali. It is possible to contact him and visit him, and at that time he can delegate someone to do the marriage contract for you on his behalf. If that is not possible, then your wali is your paternal uncle, and it does not matter that he is in another country. He can delegate someone to do the marriage contract for you, or the marriage contract can be done by modern means such as the telephone and internet.
See also the answer to question no. 2201 and 105531.
We ask Allaah to bless you with a righteous husband and righteous offspring.
And Allaah knows best.
Islam Q&A
He has been given money to help him get married – should he accept it?
Q) One of my relatives sent me a large amount of money on the occasion of my marriage, with the intention of helping me. Should I accept it or is it better to be proud and be content with what I have?
A) Praise be to Allaah.
There is nothing wrong with accepting it if you were not hoping for it, and reciprocating in a suitable manner or making du’aa’ for him, because the Prophet (peace and blessings of Allaah be upon him) said: “Whoever does you a favour, then respond in kind, and if you cannot find anything to give him, then make du’aa’ for him (and keep doing so) until you think that you have done enough.”
Narrated by Abu Dawood and al-Nasaa’i.
And Allaah is the Source of strength.
Al-Lajnah al-Daa’imah li’l-Buhooth al-‘Ilmiyyah wa’l-Ifta, 16/171
A) Praise be to Allaah.
There is nothing wrong with accepting it if you were not hoping for it, and reciprocating in a suitable manner or making du’aa’ for him, because the Prophet (peace and blessings of Allaah be upon him) said: “Whoever does you a favour, then respond in kind, and if you cannot find anything to give him, then make du’aa’ for him (and keep doing so) until you think that you have done enough.”
Narrated by Abu Dawood and al-Nasaa’i.
And Allaah is the Source of strength.
Al-Lajnah al-Daa’imah li’l-Buhooth al-‘Ilmiyyah wa’l-Ifta, 16/171
Should he obey his father and give up his studies in order to work in business?
Q) A son registered in a college to study, but his father does not approve of that, and he wants his son to work in business and not study. Does the son have the right to disobey his father or should he obey him and give up his studies?
A) Praise be to Allaah.
The son should combine two good deeds, by both seeking knowledge and helping his father in his business. If his father insists on forcing his son to give up seeking knowledge and work in business, then he may not obey him in that and this is not considered to be disobedience towards his father.
And Allaah is the Source of strength. May Allaah send blessings and peace upon our Prophet Muhammad and his family and companions. End quote.
Fataawa al-Lajnah al-Daa’imah li’l-Buhooth al-‘Ilmiyyah wa’l-Ifta’ (25/139).
A) Praise be to Allaah.
The son should combine two good deeds, by both seeking knowledge and helping his father in his business. If his father insists on forcing his son to give up seeking knowledge and work in business, then he may not obey him in that and this is not considered to be disobedience towards his father.
And Allaah is the Source of strength. May Allaah send blessings and peace upon our Prophet Muhammad and his family and companions. End quote.
Fataawa al-Lajnah al-Daa’imah li’l-Buhooth al-‘Ilmiyyah wa’l-Ifta’ (25/139).
If he says to his wife “Your bed is haraam for me”
Q) What is the ruling on a husband who says to his wife, “Your bed is haraam for me” in order to deter her from doing something?
A) Praise be to Allaah.
This wording may be understand as referring to zihaar (a jaahili form of divorce), or it may be understood as referring to talaaq (divorce), or it may be understood as an oath.
That depends on the intention of the husband who spoke these words, because he knows what he intended when he said that.
If what he meant was that his wife was haraam for him, like his mother’s back, then this is zihaar, and it is not permissible for him to approach his wife until he has offered the expiation for zihaar, which Allaah has mentioned in the verse where He said (interpretation of the meaning):
“And those who make unlawful to them (their wives) by Zihaar and wish to free themselves from what they uttered, (the penalty) in that case is the freeing of a slave before they touch each other. That is an admonition to you (so that you may not repeat such an ill thing). And Allaah is All‑Aware of what you do.
4. And he who finds not (the money for freeing a slave) must fast two successive months before they both touch each other. And he who is unable to do so, should feed sixty Masaakeen (poor). That is in order that you may have perfect faith in Allaah and His Messenger. These are the limits set by Allaah. And for disbelievers, there is a painful torment”
[al-Mujaadilah 58:3,4]
If he intended by these words that divorce (talaaq) should take place, then it counts as a divorce, If it is the first or second talaaq then he may take his wife back so long as her ‘iddah has not yet ended. If it is a third talaaq then she is not permissible for him until she has been married to another husband.
If he intended to prevent himself from sleeping in her bed, and he did not intend zihaar or talaaq, then it is an oath. If he breaks it, he must offer kafaarat yameen (expiation for breaking an oath), which Allaah mentions in the verse where He says (interpretation of the meaning):
“Allaah will not punish you for what is unintentional in your oaths, but He will punish you for your deliberate oaths; for its expiation (a deliberate oath) feed ten Masaakeen (poor persons), on a scale of the average of that with which you feed your own families, or clothe them or manumit a slave. But whosoever cannot afford (that), then he should fast for three days. That is the expiation for the oaths when you have sworn. And protect your oaths (i.e. do not swear much). Thus Allaah makes clear to you His Ayaat (proofs, evidences, verses, lessons, signs, revelations, etc.) that you may be grateful”
[al-Maa’idah 5:89].
See the answer to question no. 45676 for detail on the rulings on the expiation for breaking an oath.
And Allaah knows best.
Islam Q&A
A) Praise be to Allaah.
This wording may be understand as referring to zihaar (a jaahili form of divorce), or it may be understood as referring to talaaq (divorce), or it may be understood as an oath.
That depends on the intention of the husband who spoke these words, because he knows what he intended when he said that.
If what he meant was that his wife was haraam for him, like his mother’s back, then this is zihaar, and it is not permissible for him to approach his wife until he has offered the expiation for zihaar, which Allaah has mentioned in the verse where He said (interpretation of the meaning):
“And those who make unlawful to them (their wives) by Zihaar and wish to free themselves from what they uttered, (the penalty) in that case is the freeing of a slave before they touch each other. That is an admonition to you (so that you may not repeat such an ill thing). And Allaah is All‑Aware of what you do.
4. And he who finds not (the money for freeing a slave) must fast two successive months before they both touch each other. And he who is unable to do so, should feed sixty Masaakeen (poor). That is in order that you may have perfect faith in Allaah and His Messenger. These are the limits set by Allaah. And for disbelievers, there is a painful torment”
[al-Mujaadilah 58:3,4]
If he intended by these words that divorce (talaaq) should take place, then it counts as a divorce, If it is the first or second talaaq then he may take his wife back so long as her ‘iddah has not yet ended. If it is a third talaaq then she is not permissible for him until she has been married to another husband.
If he intended to prevent himself from sleeping in her bed, and he did not intend zihaar or talaaq, then it is an oath. If he breaks it, he must offer kafaarat yameen (expiation for breaking an oath), which Allaah mentions in the verse where He says (interpretation of the meaning):
“Allaah will not punish you for what is unintentional in your oaths, but He will punish you for your deliberate oaths; for its expiation (a deliberate oath) feed ten Masaakeen (poor persons), on a scale of the average of that with which you feed your own families, or clothe them or manumit a slave. But whosoever cannot afford (that), then he should fast for three days. That is the expiation for the oaths when you have sworn. And protect your oaths (i.e. do not swear much). Thus Allaah makes clear to you His Ayaat (proofs, evidences, verses, lessons, signs, revelations, etc.) that you may be grateful”
[al-Maa’idah 5:89].
See the answer to question no. 45676 for detail on the rulings on the expiation for breaking an oath.
And Allaah knows best.
Islam Q&A
He became Muslim at the time of prayer; should he make up what came before it?
Q) If a person becomes Muslim at the time of prayer, does he have to make up what came before it?
A) Praise be to Allaah.
He does not have to make up what came before it, because Allaah says (interpretation of the meaning):
“Say to those who have disbelieved, if they cease (from disbelief), their past will be forgiven”
[al-Anfaal 8:38].
i.e., if they give up their kufr and become Muslim, then Allaah will forgive them their previous sins, whether these were sins of neglecting obligatory duties or doing haraam acts. But he must offer the prayer at the time of which he became Muslim, if there remained enough time to do one rak’ah or more, because the Prophet (peace and blessings of Allaah be upon him) said: “Whoever catches up with a rak’ah of the prayer has caught up with the prayer.”
As for the prayers that came before, he does not have to make them up, such as if he became Muslim after ‘Asr, he has to make up ‘Asr, but he does not have to make up Zuhr, because the time for it had ended. End quote.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him).
Al-Ijaabaat ‘ala As’ilat al-Jaaliyaat (1/5,6).
A) Praise be to Allaah.
He does not have to make up what came before it, because Allaah says (interpretation of the meaning):
“Say to those who have disbelieved, if they cease (from disbelief), their past will be forgiven”
[al-Anfaal 8:38].
i.e., if they give up their kufr and become Muslim, then Allaah will forgive them their previous sins, whether these were sins of neglecting obligatory duties or doing haraam acts. But he must offer the prayer at the time of which he became Muslim, if there remained enough time to do one rak’ah or more, because the Prophet (peace and blessings of Allaah be upon him) said: “Whoever catches up with a rak’ah of the prayer has caught up with the prayer.”
As for the prayers that came before, he does not have to make them up, such as if he became Muslim after ‘Asr, he has to make up ‘Asr, but he does not have to make up Zuhr, because the time for it had ended. End quote.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him).
Al-Ijaabaat ‘ala As’ilat al-Jaaliyaat (1/5,6).
Why did Allaah create the heavens and the earth in six days when He is able to have created it in less time?
Q) If Allah intends a thing, his only word is "BE" and it is. can you please explain why he took 6 days to create the heavens and earth?
A) Praise be to Allaah.
One of the firm beliefs held by people of deep faith and complete Tawheed is that the Lord, may He be exalted, is able to do all things, and His power is without limits. He has absolute power, perfect will and ultimate control of all affairs. If He wills a thing, it happens as He wills it at the time when He wills it, and in the manner that He wills.
There are many definitive texts in the Book of our Lord and in the Sunnah of His Prophet (peace and blessings of Allaah be upon him) which affirm this and state it clearly, with no ambiguity. It is sufficient here for us to quote some of the verses that indicate this, such as the verses (interpretation of the meaning):
“The Originator of the heavens and the earth. When He decrees a matter, He only says to it : ‘Be!’ — and it is”
[al-Baqarah 2:117]
Al-Haafz Ibn Katheer said in his commentary on this verse (Tafseer 1/175): “Here Allaah explains the completeness of His power and the greatness of His authority, and that if He wills and decrees something, He simply says to it, ‘Be!’ – just once – and it is, i.e., it comes into existence as He willed it. This is like the verse in which Allaah says (interpretation of the meaning):
‘Verily, His Command, when He intends a thing, is only that He says to it, “Be!” — and it is!’
[Ya-Seen 36:82].”
And Allaah says (interpretation of the meaning):
“When He has decreed something, He says to it only: ‘Be!’ — and it is”
[Aal ‘Imraan 3:47]
“It is He Who gives life and causes death. And when He decides upon a thing He says to it only: ‘Be’ — and it is”
[Ghaafir 40:68]
“And Our Commandment is but one as the twinkling of an eye”
[al-Qamar 54:50]
Al-Haafiz Ibn Katheer said in his commentary on this verse (4/261): “Here Allaah tells us how His will is executed in His creation, and how His decree is implemented. ‘And Our Commandment is but one’ means, We only issue a command once, and We do not need to repeat it a second time, and what We command happens in the twinkling of an eye, it is not delayed for an instant. How well the poet put it:
‘When Allaah wills something, all He says to it is “Be!”, once, and it is.’”
And there are many other verses which speak of this matter and explain it.
Once this is established, then why did Allaah create the heavens and the earth in six days?
Firstly:
It is narrated in more than one verse of the Book of our Lord that Allaah created the heavens and the earth in six days. For example, Allaah says (interpretation of the meaning):
“Indeed, your Lord is Allaah, Who created the heavens and the earth in Six Days, and then He rose over (Istawa) the Throne (really in a manner that suits His Majesty)”
[al-A’raaf 7:54]
Secondly:
There is nothing that Allaah does but there is great wisdom in it. This is one of the meanings of Allaah’s name al-Hakeem (The Most Wise). Allaah may or may not show this wisdom to us, and those who have deep knowledge may understand it, to the exclusion of others.
But the fact that we may not know or understand this wisdom should not make us deny it or object to the rulings of Allaah, or try to ask too much about this wisdom that Allaah has hidden from us. Allaah says (interpretation of the meaning):
“He [Allaah] cannot be questioned as to what He does, while they will be questioned”
[al-Anbiya’ 21:23]
Some scholars have attempted to explain the reason why the heavens and the earth were created in six days:
1 – Imam al-Qurtubi (may Allaah have mercy on him) said in al-Jaami’ li Ahkaam al-Qur’aan, commenting on al-A’raaf 7:54 (4/7/140):
“Allaah mentions this period – i.e. six days – although if He had wanted to create it in an instant, He could have done so, because He is Able to say to it ‘Be!’ and is. But He wanted to:
- Teach His slaves kindness and deliberation in their affairs.
- Manifest His power to the angels step by step.
- And there is another reason: He wanted to create it in six days because Allaah has decreed a course for everything, for which reason He He delays the punishment for the sinners, because everything has an appointed time with Him.”
2 – Ibn al-Jawzi said in his tafseer called Zaad al-Maseer (3/162), commenting on the verse in Soorat al-A’raaf:
“If it is said, why did He not create it in an instant when He is Able to do so? There are five answers to this question:
(i) He wanted to create something each day to show His power to the angels and those who witnessed it. This was suggested by Ibn al-Anbaari.
(ii) He was preparing things for Adam and his offspring before Adam existed, to emphasize Adam’s high standing before the angels.
(iii) Doing things in a short time is more indicative of power, and deliberation is more indicative of wisdom. Allaah wanted to manifest His wisdom in that, just as He manifested His power when He said, ‘ “Be!” And it is.’
(iv) He taught deliberation to His slaves, because if the One Who does not make mistakes created the universe in a deliberate manner, then it is more appropriate for those who are vulnerable to making mistakes to do things in a deliberate manner.
(v) Creation was accomplished step by step, lest anyone think that this happened as the result of an accident of nature.
3 – al-Qaadi Abu’l-Sa’ood said in his commentary on the verse in al-A’raaf (3/232):
“The fact that Allaah created things in stages although He is able to have created everything in one go is indicative of the Divine Will and is a sign of His power for those who understand, and it encourages deliberation in all things.”
And he said in his commentary on al-Furqaan 25:59 (6/226):
“The One Who created these great stars in this precise configuration in stages, even though He is able to create them in one go, (that was) for a great reason and sublime purpose, which human minds cannot comprehend fully.”
Based on the above, it is clear that Allaah has absolute power, ultimate will and perfect control, and He has wise reasons for everything that He creates, which no one knows but He, may He be exalted. Now you can understand some of the reasons why Allaah created the heavens and the earth in six days when He is able to have created them simply by saying “Be!”.
May Allaah send blessings and peace upon our Prophet Muhammad and upon his family and companions.
Islam Q&A
A) Praise be to Allaah.
One of the firm beliefs held by people of deep faith and complete Tawheed is that the Lord, may He be exalted, is able to do all things, and His power is without limits. He has absolute power, perfect will and ultimate control of all affairs. If He wills a thing, it happens as He wills it at the time when He wills it, and in the manner that He wills.
There are many definitive texts in the Book of our Lord and in the Sunnah of His Prophet (peace and blessings of Allaah be upon him) which affirm this and state it clearly, with no ambiguity. It is sufficient here for us to quote some of the verses that indicate this, such as the verses (interpretation of the meaning):
“The Originator of the heavens and the earth. When He decrees a matter, He only says to it : ‘Be!’ — and it is”
[al-Baqarah 2:117]
Al-Haafz Ibn Katheer said in his commentary on this verse (Tafseer 1/175): “Here Allaah explains the completeness of His power and the greatness of His authority, and that if He wills and decrees something, He simply says to it, ‘Be!’ – just once – and it is, i.e., it comes into existence as He willed it. This is like the verse in which Allaah says (interpretation of the meaning):
‘Verily, His Command, when He intends a thing, is only that He says to it, “Be!” — and it is!’
[Ya-Seen 36:82].”
And Allaah says (interpretation of the meaning):
“When He has decreed something, He says to it only: ‘Be!’ — and it is”
[Aal ‘Imraan 3:47]
“It is He Who gives life and causes death. And when He decides upon a thing He says to it only: ‘Be’ — and it is”
[Ghaafir 40:68]
“And Our Commandment is but one as the twinkling of an eye”
[al-Qamar 54:50]
Al-Haafiz Ibn Katheer said in his commentary on this verse (4/261): “Here Allaah tells us how His will is executed in His creation, and how His decree is implemented. ‘And Our Commandment is but one’ means, We only issue a command once, and We do not need to repeat it a second time, and what We command happens in the twinkling of an eye, it is not delayed for an instant. How well the poet put it:
‘When Allaah wills something, all He says to it is “Be!”, once, and it is.’”
And there are many other verses which speak of this matter and explain it.
Once this is established, then why did Allaah create the heavens and the earth in six days?
Firstly:
It is narrated in more than one verse of the Book of our Lord that Allaah created the heavens and the earth in six days. For example, Allaah says (interpretation of the meaning):
“Indeed, your Lord is Allaah, Who created the heavens and the earth in Six Days, and then He rose over (Istawa) the Throne (really in a manner that suits His Majesty)”
[al-A’raaf 7:54]
Secondly:
There is nothing that Allaah does but there is great wisdom in it. This is one of the meanings of Allaah’s name al-Hakeem (The Most Wise). Allaah may or may not show this wisdom to us, and those who have deep knowledge may understand it, to the exclusion of others.
But the fact that we may not know or understand this wisdom should not make us deny it or object to the rulings of Allaah, or try to ask too much about this wisdom that Allaah has hidden from us. Allaah says (interpretation of the meaning):
“He [Allaah] cannot be questioned as to what He does, while they will be questioned”
[al-Anbiya’ 21:23]
Some scholars have attempted to explain the reason why the heavens and the earth were created in six days:
1 – Imam al-Qurtubi (may Allaah have mercy on him) said in al-Jaami’ li Ahkaam al-Qur’aan, commenting on al-A’raaf 7:54 (4/7/140):
“Allaah mentions this period – i.e. six days – although if He had wanted to create it in an instant, He could have done so, because He is Able to say to it ‘Be!’ and is. But He wanted to:
- Teach His slaves kindness and deliberation in their affairs.
- Manifest His power to the angels step by step.
- And there is another reason: He wanted to create it in six days because Allaah has decreed a course for everything, for which reason He He delays the punishment for the sinners, because everything has an appointed time with Him.”
2 – Ibn al-Jawzi said in his tafseer called Zaad al-Maseer (3/162), commenting on the verse in Soorat al-A’raaf:
“If it is said, why did He not create it in an instant when He is Able to do so? There are five answers to this question:
(i) He wanted to create something each day to show His power to the angels and those who witnessed it. This was suggested by Ibn al-Anbaari.
(ii) He was preparing things for Adam and his offspring before Adam existed, to emphasize Adam’s high standing before the angels.
(iii) Doing things in a short time is more indicative of power, and deliberation is more indicative of wisdom. Allaah wanted to manifest His wisdom in that, just as He manifested His power when He said, ‘ “Be!” And it is.’
(iv) He taught deliberation to His slaves, because if the One Who does not make mistakes created the universe in a deliberate manner, then it is more appropriate for those who are vulnerable to making mistakes to do things in a deliberate manner.
(v) Creation was accomplished step by step, lest anyone think that this happened as the result of an accident of nature.
3 – al-Qaadi Abu’l-Sa’ood said in his commentary on the verse in al-A’raaf (3/232):
“The fact that Allaah created things in stages although He is able to have created everything in one go is indicative of the Divine Will and is a sign of His power for those who understand, and it encourages deliberation in all things.”
And he said in his commentary on al-Furqaan 25:59 (6/226):
“The One Who created these great stars in this precise configuration in stages, even though He is able to create them in one go, (that was) for a great reason and sublime purpose, which human minds cannot comprehend fully.”
Based on the above, it is clear that Allaah has absolute power, ultimate will and perfect control, and He has wise reasons for everything that He creates, which no one knows but He, may He be exalted. Now you can understand some of the reasons why Allaah created the heavens and the earth in six days when He is able to have created them simply by saying “Be!”.
May Allaah send blessings and peace upon our Prophet Muhammad and upon his family and companions.
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