Question

If everything is created by the word “kun”. How did Allah create the word “kun”?

Answer

Every creation that existed, exists or will exist has been or will be created by Allah alone and none is His partner.

“O mankind! Worship your Lord, Who has created you (all) and all those before you”. (Surah Al-Baqarah – 21)

“Such is Allah, your Lord. There is no God save Him, the Creator of everything, so worship Him”. (Surah Al-An’aam – 103)

“Say: Allah is the Creator of everything, and He is the One, the Almighty”. (Surah Al-Ra’d – 16)

Iraadah which means Intention is from amongst the Sifaat Zaatiyah¹ of Allah Subhaanahu Wa Ta’aalaa as mentioned in the books of Aqeedah. Allah creates and does however and whatever He intends and wishes.

“Indeed Allah orders whatever He intends” (Surah Al-Maa’idah – 1)

“Indeed your Lord is Doer of that which He intends” (Surah Al-Hud – 107)

This Iraadah as mentioned above is an attribute of Allah and therefore it is not a creation. All the attributes of Allah are Qadeem² and they are not separate from the Zaat³ of Allah although they are not the actual Zaat. This means that all the attributes of Allah are uncreated like the Zaat of Allah.

The word Kun which means be or become as mentioned in Surah Baqarah, Imran, An’aam, Nahl, Maryam, Furqaan, Yaaseen and Ghaafir is not a creator itself but an expression of the intention of Allah the Almighty in order to show how easy it is to create for His Majesty. One of the verses from Surah Imran is as follows,

“She (Maryam) said: O my Lord! From where will there be a child for me, no man has ever touched me. He said: This is how Allah creates whatever He wishes, when He intends a matter He says to it: Be! So it becomes” (Surah Al-Imran – 47).

In Khazaa’in Al-Irfan it says under verse - 117 of Surah Al-Baqarah,

‘This means that everything comes in to existence as soon as He intends for it to be.’

Allah is the creator of everything and that includes the word kun as we speak it and read it with a sound but the Kun which is the Kalaam (speech) of Allah as is in the Quran, which has no sound and letters is not a creation but an attribute of Allah the Almighty and the attributes of Allah are not creations and Allah knows best.

Zahid Hussain Al-Qadri
(Beggar at the doorstep of the Ulema)
8th Dhu Al-Qa’dah 1436 AH

Footnotes:

¹ Sifaat Zaatiyah are the attributes of Allah's Divine Self.
² Qadeem is that which existed without a beginning.
³ Zaat referring to Allah means the Divine Self of Allah.

Question

Is it possible / permissible for someone to state that they saw Allah in their dream?

Answer

It is possible to see Allah in the dream. This is the position of the reliable Scholars in the Ahl Al-Sunnah Wa Al-Jamaa’ah. It has been narrated regarding Imam Abu Haneefah and other great Imams (Allah is pleased with them) that they saw Allah in their sleep.

In Al-Mu’taqad Al-Muntaqad, Imam Mu’een Al-Haqq Fadl Al-Rasool Al-Hanafi writes:

“(As for seeing Allah in the dream) it is possible according to the Jamhoor (reliable Scholars) because it is a type of vision from the heart. There is nothing denying its possibility. It is a reality, as has been recorded from many of the predecessors. From amongst them, are Imam Haneefah and Imam Ahmed Bin Hanbal (Allah is pleased with them both).”

He further writes:

“Al-Qaadi (Iyaad) has mentioned a consensus regarding the permissibility of seeing Allah in the dream, even if it is with an attribute that is not appropriate for Allah.”

Similar is mentioned in Manh Al-Rawd Al-Azhar and then it mentions a narration from Imam Abu Haneefah that he said:

“I saw the Lord ninety nine times in the dream”

Then it mentions that he saw Allah one more time which completed a century.

In Bahar-e-Shariat, it says:

“Seeing Allah in the worldly life is specific (special) for the Prophet (peace and blessings be upon him); and in the hereafter it is possible, in fact a reality, for every Sunni Muslim. As for a vision of the heart or in the dream, this has occurred for the Prophets and also for the Awliyaa’ (friends of Allah); our Imam Azam (Abu Haneefah) saw Allah a hundred times in the dream.”

This vision in the dream is possible, just like the Muslims will see Allah in reality in the hereafter.

And Allah knows best.

Zahid Hussain Al-Qadiri
(Beggar at the doorstep of Scholars)
2^nd Ramadan Al-Mubaarak 1436 AH

The wrath upon those who desecrate the graves of the Friends of Allah

Imam Nabahani writes:

Imam `Abdul Wahab Sh`arani stated, “Our brother Shaykh Salih al-Hajj Ahmed Halabi [may Allah sanctify his secret] informed me that his house was in the vicinity of the blessed mausoleum of Shaykh Muhyuddin ibn `Arabi. It was visible from his house. One night after `Isha prayer, a person -carrying fire- advanced towards the tomb, with the intention of burning the bier. When he was 8-9 metres away from the grave, he started sinking into the ground, so much so that he disappeared in the ground. Late night, when his family members could not find him anywhere, they started looking out for him. When the shaykh narrated them the entire incident, they reached the place where he had sunk. When they dug up the place, they found his head. But as they went on digging, his body kept sinking on further. After much digging up, they finally gave up, covered his body with mud and went away.”

Source: Jami’ ul-Karamat il-Awliya

Translated by Najibullah Qadiri

www.thesunniway.com

`Allāmah Sa`aduddīn Taftāzānī [may Allāh have mercy on him] states: "Allāh [exalted is He] is free from being in a place [makān]. Due to this, He is also free from being in a direction [jihat, simt]. Similarly, he is free from being above or below." (Sharh ul-`Aqāid, page-60)

`Allāmah Ibn Nujaym al-Misrī [may Allāh be pleased with him] states: "Whoever holds that Allāh is above or below, shall be ruled a Kāfir [infidel]." (al-Bahr ur-Rā’iq, vol-5, page-203)

If a person uses this term to express the exalted status (of Allāh), he will not be ruled a Kāfir, yet this statement of his will be labelled as incorrect and he shall be prevented from using this term." (Fatāwā Faiz ur-Rasūl, vol-1, page-2)

Sadr ush-Sharī`ah Allāmah Muftī Amjad `Alī `Azamī states: "Allāh [exalted is He] is free from direction, space, time, movement, station, shape, size and all that which is created [hādith]." (Bahār-e-Sharī`at, part-1, page-8)

Trying to prove space [makān] for Allāh is Kufr. (al-Bahr ur-Rā’iq, vol-5, page-203)

To say: “Allāh is above and you are below”, is Kufr. (Bahār-e-Sharī`at, part-9, page-180; Fatāwā Qadhī Khān, vol-4, page-470)

The one who says: “Allāh ta`alā is in the sky”, if his intention was to say that which is outwardly mentioned in the Hadīth narrations, it is not Kufr. If he said it with the intention of space for Allāh, it is Kufr. If he had no intention at all, according to the majority of the jurists [fuqahā], it is Kufr. (al-Bahr ur-Rā’iq, vol-5, page-203; Fatāwā Ridawiyyah, vol-14, page-274)

To say: “There is no place where the self [dhāt] of Allāh is not present”, is a statement of Kufr. (Fatāwā Ridawiyyah, vol-14, page-620, Majma’ ul-Anhar, vol-2, page-505)

The statement: “Allāh ta`alā is watching from the sky or the `Arsh [throne]” is a statement of Kufr. (Fatāwā `Alamgīrī, vol-2, page-257)