When the UN Human Rights Council convened a special session on Sri
Lanka last May, many were hoping for meaningful discussion about
possible war crimes committed during the final phase of the country's
civil war.
Thousands of civilians, who had been trapped between the Sri Lankan
military and increasingly desperate Tamil rebels, were dead. Reports
allege they were shelled by the military whilst sheltering in
so-called "No Fire Zones" where they had been promised safety.
Hospitals and food distribution points had also been hit, and as the
council convened in Geneva, tens of thousands of survivors huddled in
sprawling internment camps in the north of the island, unable to leave
and rebuild their shattered lives.
You would not know this, however, from the resolution thecouncil
passed. Drafted by the Sri Lankan delegation, it "commended" the
government of Sri Lanka for its treatment of civilian victims of the
war.
"It was a low point in the short history of the Human Rights Council,"
says Widney Brown, the director of the international law program at
Amnesty International, describing how Asian countries allowed the
resolution to pass unopposed.
Mind the gap
Amnesty's annual global human rights assessment, released on Thursday,
says the Sri Lankan case offers a perfect example of agrowing threat
to the applicationof international law - the so-called "justice gap"
between the powerful and the weak.
"We see governments holding themselves above the law," says Brown. "A
lot of countries are working in regional blocs to shield themselves
from criticism."
The problem is not restricted to asingle country or region. Brown says
that powerful countries are undermining justice efforts all over the
world by refusing to submit themselves to the laws that protect
civilians in conflict.
She cites US support for Israel as another manifestation of the same
problem, predicting that if the situation arises, Washington will use
its UN Security Council veto to prevent any meaningful action against
Israel for crimes committed in Gaza.
"China, Russia and US, as permanent members of the Security Council,
are holding themselves above the law," she says. "It's so
fundamentally unfair for victims that will be denied justice."
Double standards
Meanwhile less powerful countries, particularly in Africa, feel
aggrieved when they find that they are being held accountable for
human rights abuses while more powerful countries act with impunity.
It is, Brown says, an understandable resentment at a double standard
that underminesefforts to make international justice the norm rather
than the exception.
"The hypocrisy and double standards undermine calls for justice that
are legitimate."
She wants to see the levels of scrutiny applied to Africa extended to
all countries.
"It's not a bad thing that victims in Africa have a chance of justice.
We want to extend that accountability."
For many, such accountability willcome too late. The Amnesty report
paints a disturbing pictureof human rights violations that have gone
unpunished because powerful nations are unwilling tosubmit to
international human rights standards. Rather than setting an example,
campaigners say they are creating a culture of impunity.
From the failure to implement the recommendations of the Goldstone
report into war crimescommitted during the Gaza conflict, to the
refusal of some of the world's most powerful countries to sign up to
the International Criminal Court (ICC), the report catalogues example
after example of rights abuses for which there has been no justice.
"Repression and injustice are flourishing in the global justice gap,
condemning millions of people to abuse, oppression and poverty," says
Claudio Cordone, Amnesty's interim secretary general.
Disturbing trends
The report identifies trends in human rights violations, including
"mass forced evictions of people from their homes in Africa, for
example in Angola, Ghana, Kenya and Nigeria, often driving people
deeper into poverty".
It also records "increased reportsof domestic violence against women,
rape, sexual abuse, and murder and mutilations after rape," and a
"sharp rise in racism,xenophobia and intolerance in Europe and Central
Asia".
The overall message from Amnesty is clear; there is a long way to go
before powerful nations stop trading away the application of justice
for short-term political gains.
PHOTO CAPTION
A still image from the documentary Fallujah: The HiddenMassacre which
charges U.S. warplanes illegally dropped white phosphorus incendiary
bombs on civilians in Iraq
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Tuesday, July 9, 2013
The price of impunity
Importance of knowing the narrators of Hadeeth
The narrators of Hadeeth are the most honourable and respectable
Muslims, as they are keepers and preservers of Sunnah. Most of them
are the companions of the Prophetwho witnessed the acts and learnt the
sayings of the Prophet. Others are the successors of the companions.
Who were blessed by Allaah and they are highly respectedby all
Muslims. They are shinning stars of Islam.
Their hearts were free from worldly desires. Reading their biographies
will increase love and devotion towards them and develop more interest
to be faithful and obedient in the heart of the Muslimwho reads their
biography.
Allaah Almighty Says (what means):"Verily, We have sent down the
Reminder, and surely, We will guard it (fromcorruption)."[Quran; 15:9]
The above promise made by Allaah is obviously fulfilled in the
undisputed purity of the Quranic text throughout the fourteen
centuries since its revelation.
However, what is often forgotten by many Muslims is that the above
divine promise also includes, by necessity, theSunnah of the Prophet
Muhammadfor it is the practical example of the implementation of the
Quranic guidance, the Wisdom taught to theProphetalong with the
Scripture, and neither the Quran nor theSunnah can be understood
correctly without recourse to the other.
Allaah preserved the Sunnah by enabling the Companionsand their
followersto memorize, write down and pass on the statements of the
Messenger of Allaahand the descriptions of his way, as well as to
continue the blessings of practicing the Sunnah. Later, as the purity
of the knowledge of the Sunnah became threatened, Allaah caused the
Muslim nationto produce outstanding individuals of incredible
memory-skills and analytical expertise, who journeyed tirelessly to
collect hundreds of thousands of narrations and distinguish the true
words of precious wisdom of their Messengerfrom those corrupted by
weak memories, from forgeriesby unscrupulous liars, and from the
statements of the enormous number of scholars, the Companions and
those who followed their way, who had taught in various centers of
learning and helped to transmit the legacy of Muhammad- all of
thisachieved through preciseattention to the words narrated and
detailed familiarity with the biographies of the thousands of
reporters ofHadeeth. Action being the best way to preserve teachings,
the scholars ofIslam also revived the practice of the blessed
authentic Sunnah.
Unfortunately, however, statements will continue to be attributed to
the Prophetalthough the person quoting them may have no idea what the
people of knowledgein the field of Hadeeth science have ruled
regarding those hadeeths, thus ironically being in danger of
contravening the Prophet'swidely-narrated stern warnings about
attributing incorrect/unsound statements to him.
The methodology of the expert scholars of Hadeeth in assessing
narrations and sorting out the genuine from themistaken, fabricated
etc., forms the subject-matter of a wealth of material left to us by
the scholars of Hadeeth (traditionists).
A Hadeeth is composed oftwo parts: the Matn (text)and the Isnaad
(chain of reporters). A text may seem to be logical and reasonable but
it needs an authentic Isnaad with reliable reporters to be acceptable.
'Abdullaah Ibn Al-Mubaarak(d. 181 AH), one of the illustrious teachers
of Imaam Al-Bukhaarisaid: "The Isnaad is part of the religion, had it
notbeen for the Isnaad, thenpeople would have claimed whatever they
wished."
Among the sciences of Hadeeth is the study of the chain of reporters
(the Isnaad). Many Muslim scholars have specialized in this field.
Itincludes identifying the name of each and every narrator (reporter),
his character (his truthfulness, piety, publicbehavior), his ability
and reputation as a memorizer and the types of narrations he is known
to report, whether authentic, weak, fabricated, etc. In addition, each
narrator should be identified by a rating given by other narrators who
knew him.So all of these and many other details must be considered to
know the degree to which a Hadeeth may be used as a basis for Islamic
belief or practice (Sharee'ah), or merely as a point of interest (not
to be attributed to the sayings, etc. of the Prophet).
After the Book of Allaah (The Quran), the books ofHadeeth collection
that were collected by Imaams Bukhaari and Muslimare considered by the
Muslimscholars to be the most authentic books of Hadeeth. However,
there are other famous scholars in the field who compiled books of
Hadeeth such as; Abu Daawood (d.275), At-Tirmithi (d. 279), An-Nasaa'i
(d. 303) and others.
Muslims, as they are keepers and preservers of Sunnah. Most of them
are the companions of the Prophetwho witnessed the acts and learnt the
sayings of the Prophet. Others are the successors of the companions.
Who were blessed by Allaah and they are highly respectedby all
Muslims. They are shinning stars of Islam.
Their hearts were free from worldly desires. Reading their biographies
will increase love and devotion towards them and develop more interest
to be faithful and obedient in the heart of the Muslimwho reads their
biography.
Allaah Almighty Says (what means):"Verily, We have sent down the
Reminder, and surely, We will guard it (fromcorruption)."[Quran; 15:9]
The above promise made by Allaah is obviously fulfilled in the
undisputed purity of the Quranic text throughout the fourteen
centuries since its revelation.
However, what is often forgotten by many Muslims is that the above
divine promise also includes, by necessity, theSunnah of the Prophet
Muhammadfor it is the practical example of the implementation of the
Quranic guidance, the Wisdom taught to theProphetalong with the
Scripture, and neither the Quran nor theSunnah can be understood
correctly without recourse to the other.
Allaah preserved the Sunnah by enabling the Companionsand their
followersto memorize, write down and pass on the statements of the
Messenger of Allaahand the descriptions of his way, as well as to
continue the blessings of practicing the Sunnah. Later, as the purity
of the knowledge of the Sunnah became threatened, Allaah caused the
Muslim nationto produce outstanding individuals of incredible
memory-skills and analytical expertise, who journeyed tirelessly to
collect hundreds of thousands of narrations and distinguish the true
words of precious wisdom of their Messengerfrom those corrupted by
weak memories, from forgeriesby unscrupulous liars, and from the
statements of the enormous number of scholars, the Companions and
those who followed their way, who had taught in various centers of
learning and helped to transmit the legacy of Muhammad- all of
thisachieved through preciseattention to the words narrated and
detailed familiarity with the biographies of the thousands of
reporters ofHadeeth. Action being the best way to preserve teachings,
the scholars ofIslam also revived the practice of the blessed
authentic Sunnah.
Unfortunately, however, statements will continue to be attributed to
the Prophetalthough the person quoting them may have no idea what the
people of knowledgein the field of Hadeeth science have ruled
regarding those hadeeths, thus ironically being in danger of
contravening the Prophet'swidely-narrated stern warnings about
attributing incorrect/unsound statements to him.
The methodology of the expert scholars of Hadeeth in assessing
narrations and sorting out the genuine from themistaken, fabricated
etc., forms the subject-matter of a wealth of material left to us by
the scholars of Hadeeth (traditionists).
A Hadeeth is composed oftwo parts: the Matn (text)and the Isnaad
(chain of reporters). A text may seem to be logical and reasonable but
it needs an authentic Isnaad with reliable reporters to be acceptable.
'Abdullaah Ibn Al-Mubaarak(d. 181 AH), one of the illustrious teachers
of Imaam Al-Bukhaarisaid: "The Isnaad is part of the religion, had it
notbeen for the Isnaad, thenpeople would have claimed whatever they
wished."
Among the sciences of Hadeeth is the study of the chain of reporters
(the Isnaad). Many Muslim scholars have specialized in this field.
Itincludes identifying the name of each and every narrator (reporter),
his character (his truthfulness, piety, publicbehavior), his ability
and reputation as a memorizer and the types of narrations he is known
to report, whether authentic, weak, fabricated, etc. In addition, each
narrator should be identified by a rating given by other narrators who
knew him.So all of these and many other details must be considered to
know the degree to which a Hadeeth may be used as a basis for Islamic
belief or practice (Sharee'ah), or merely as a point of interest (not
to be attributed to the sayings, etc. of the Prophet).
After the Book of Allaah (The Quran), the books ofHadeeth collection
that were collected by Imaams Bukhaari and Muslimare considered by the
Muslimscholars to be the most authentic books of Hadeeth. However,
there are other famous scholars in the field who compiled books of
Hadeeth such as; Abu Daawood (d.275), At-Tirmithi (d. 279), An-Nasaa'i
(d. 303) and others.
Dought & clear - The Names of Allaah are not limited to ninety-nine.
Are there only ninety-nine names of Allaah, or are there more than that?.
Praise be to Allaah.
Al-Bukhaari (2736) and Muslim (2677) narrated from Abu Hurayrah (may
Allaah be pleased with him) that the Messenger of Allaah (peace and
blessings of Allaah be upon him) said: "Allaah has ninety-nine names,
one hundred less one. Whoever learns them will enter Paradise."
Some of the scholars (such as Ibn Hazm – may Allaah have mercy on him)
understood this hadeeth as meaning thatthe names of Allaah are limited
to this number. See al-Muhalla, 1/51
But what Ibn Hazm said is not supported by the majority of scholars.
Rather some of them (such as al-Nawawi) narrated that the scholars are
agreed that the names of Allaah are not limited to this number. It
seems that they regarded the view of Ibn Hazm as odd and as something
that should not be paid any attention.
In support of the view that the beautiful namesof Allaah are not
limited to this number, they quoted the report narrated by Ahmad
(3704) from 'Abd-Allaah ibn Mas'ood who said: The Messenger of Allaah
(peace and blessings of Allaah be upon him) said: "There is no-one who
is afflicted by distress and grief, and says: 'Allaahumma inni 'abduka
ibn 'abdika ibn amatija naasyati bi yadika, maada fiyya hukmuka,
'adlun fiyya qadaa'uka. As'aluka bi kulli ismin huwa laka sammayta
bihi nafsaka aw anzaltahu fi kitaabika aw 'allamtahu ahadan min
khalqika awista'tharta bihi fi 'ilm il-ghayb 'indaka an
taj'alal-Qur'aana rabee' qalbi wa noor sadri wa jalaa' huzni wa
dhihaab hammi (O Allaah, I am Your slave, son of Your slave, son of
Your maidservant; my forelock is in Your hand, Your command over me is
forever executed and Your decree over me is just. I ask You by every
name belonging to You which You have named Yourself with, or revealed
in Your Book, or You taught to any of Your creation, or You have
preserved in the knowledge of the Unseen with You, that You make the
Qur'aan the life of my heart and the light of my breast, and a
departure for my sorrow and a release for my anxiety),' but Allaah
will take away his distress and grief, and replace it with joy." He
was asked: "O Messengerof Allaah, should we learn this?" He said: "Of
course; everyone who hears it should learn it."
Classed as saheeh by al-Albaani in al-Silsilah al-Saheehah, 199.
The phrase "or You have preserved in the knowledge of the Unseen with
You" indicates that there are beautiful names of Allaah that He has
kept with Him in the knowledge of the Unseen, and which noneof His
creation has come to know. This indicates that there are more
thanninety-nine Names.
Shaykh al-Islam [Ibn Taymiyah] said concerning this hadeeth in Majmoo'
al-Fataawa (6/374):
This indicates that Allaahhas more than ninety-nine names.
And he said (22/482):
Al-Khattaabi said: This indicates that He has names that He has
preserved with Him, and that indicates that the words "Allaah has
ninety-nine names, whoever learns them will enter Paradise" mean that
there are ninety-nine of His nameswhich whoever learns them will enter
Paradise.This is like saying, "I have one thousand dirhams which I
have prepared to give in charity," even if his wealth is greater than
that. In the Qur'aan Allaah says (interpretation of the meaning):
"And (all) the Most Beautiful Names belong to Allaah, so call on Him by them"
[al-A'raaf 7:180]
Allaah has commanded us to call upon Him by His names in general
terms, He did not say that He has only ninety-nine names.
Al-Nawawi (may Allah have mercy on him) stated in Sharh Saheeh Muslim
that the scholars were unanimously agreed on that, and he said:
The scholars are unanimously agreed that this hadeeth does not mean
that Allaah hasonly ninety-nine names, or that He does not have any
other names apart from these ninety-nine. Rather what the hadeethmeans
is that whoever learns these ninety-nine will enter Paradise. The
point is that one may enter Paradise by learning them, not that the
number is limited to these names.
And Shaykh Ibn 'Uthaymeen was asked about that and replied:
The names of Allaah are not limited to a certain number. The evidence
for that is the words of the Prophet (peace and blessings of Allaah be
upon him) in the saheeh hadeeth: "O Allaah, I am Your slave, son of
Your slave… I ask You by everyname belonging to You which You have
named Yourself with, or revealed in Your Book, or You taught to any of
Your creation, or You have preserved in the knowledge of the Unseen
with You."
What Allaah has preserved in the knowledge of the unseen with Him
cannot be known and what is not known is unlimited.
With regard to the words of the Prophet (peace and blessings of Allaah
be upon him), "Allaah has ninety-nine names, one hundred lessone.
Whoever learns them will enter Paradise," this does not mean that He
does not have any names apart from these, rather it means that whoever
learns these ninety-nine of His names will enter Paradise. This is
like when the Arabs say: "I have one hundred horses which I have
prepared for jihad for the sake of Allaah," which does not mean that
the speaker has only these hundred horses, rather these hundred are
prepared for this purpose.
Majmoo' Fataawa Ibn 'Uthaymeen, 1/122.
Praise be to Allaah.
Al-Bukhaari (2736) and Muslim (2677) narrated from Abu Hurayrah (may
Allaah be pleased with him) that the Messenger of Allaah (peace and
blessings of Allaah be upon him) said: "Allaah has ninety-nine names,
one hundred less one. Whoever learns them will enter Paradise."
Some of the scholars (such as Ibn Hazm – may Allaah have mercy on him)
understood this hadeeth as meaning thatthe names of Allaah are limited
to this number. See al-Muhalla, 1/51
But what Ibn Hazm said is not supported by the majority of scholars.
Rather some of them (such as al-Nawawi) narrated that the scholars are
agreed that the names of Allaah are not limited to this number. It
seems that they regarded the view of Ibn Hazm as odd and as something
that should not be paid any attention.
In support of the view that the beautiful namesof Allaah are not
limited to this number, they quoted the report narrated by Ahmad
(3704) from 'Abd-Allaah ibn Mas'ood who said: The Messenger of Allaah
(peace and blessings of Allaah be upon him) said: "There is no-one who
is afflicted by distress and grief, and says: 'Allaahumma inni 'abduka
ibn 'abdika ibn amatija naasyati bi yadika, maada fiyya hukmuka,
'adlun fiyya qadaa'uka. As'aluka bi kulli ismin huwa laka sammayta
bihi nafsaka aw anzaltahu fi kitaabika aw 'allamtahu ahadan min
khalqika awista'tharta bihi fi 'ilm il-ghayb 'indaka an
taj'alal-Qur'aana rabee' qalbi wa noor sadri wa jalaa' huzni wa
dhihaab hammi (O Allaah, I am Your slave, son of Your slave, son of
Your maidservant; my forelock is in Your hand, Your command over me is
forever executed and Your decree over me is just. I ask You by every
name belonging to You which You have named Yourself with, or revealed
in Your Book, or You taught to any of Your creation, or You have
preserved in the knowledge of the Unseen with You, that You make the
Qur'aan the life of my heart and the light of my breast, and a
departure for my sorrow and a release for my anxiety),' but Allaah
will take away his distress and grief, and replace it with joy." He
was asked: "O Messengerof Allaah, should we learn this?" He said: "Of
course; everyone who hears it should learn it."
Classed as saheeh by al-Albaani in al-Silsilah al-Saheehah, 199.
The phrase "or You have preserved in the knowledge of the Unseen with
You" indicates that there are beautiful names of Allaah that He has
kept with Him in the knowledge of the Unseen, and which noneof His
creation has come to know. This indicates that there are more
thanninety-nine Names.
Shaykh al-Islam [Ibn Taymiyah] said concerning this hadeeth in Majmoo'
al-Fataawa (6/374):
This indicates that Allaahhas more than ninety-nine names.
And he said (22/482):
Al-Khattaabi said: This indicates that He has names that He has
preserved with Him, and that indicates that the words "Allaah has
ninety-nine names, whoever learns them will enter Paradise" mean that
there are ninety-nine of His nameswhich whoever learns them will enter
Paradise.This is like saying, "I have one thousand dirhams which I
have prepared to give in charity," even if his wealth is greater than
that. In the Qur'aan Allaah says (interpretation of the meaning):
"And (all) the Most Beautiful Names belong to Allaah, so call on Him by them"
[al-A'raaf 7:180]
Allaah has commanded us to call upon Him by His names in general
terms, He did not say that He has only ninety-nine names.
Al-Nawawi (may Allah have mercy on him) stated in Sharh Saheeh Muslim
that the scholars were unanimously agreed on that, and he said:
The scholars are unanimously agreed that this hadeeth does not mean
that Allaah hasonly ninety-nine names, or that He does not have any
other names apart from these ninety-nine. Rather what the hadeethmeans
is that whoever learns these ninety-nine will enter Paradise. The
point is that one may enter Paradise by learning them, not that the
number is limited to these names.
And Shaykh Ibn 'Uthaymeen was asked about that and replied:
The names of Allaah are not limited to a certain number. The evidence
for that is the words of the Prophet (peace and blessings of Allaah be
upon him) in the saheeh hadeeth: "O Allaah, I am Your slave, son of
Your slave… I ask You by everyname belonging to You which You have
named Yourself with, or revealed in Your Book, or You taught to any of
Your creation, or You have preserved in the knowledge of the Unseen
with You."
What Allaah has preserved in the knowledge of the unseen with Him
cannot be known and what is not known is unlimited.
With regard to the words of the Prophet (peace and blessings of Allaah
be upon him), "Allaah has ninety-nine names, one hundred lessone.
Whoever learns them will enter Paradise," this does not mean that He
does not have any names apart from these, rather it means that whoever
learns these ninety-nine of His names will enter Paradise. This is
like when the Arabs say: "I have one hundred horses which I have
prepared for jihad for the sake of Allaah," which does not mean that
the speaker has only these hundred horses, rather these hundred are
prepared for this purpose.
Majmoo' Fataawa Ibn 'Uthaymeen, 1/122.
Dought & clear - Allaah is above His creation and He is in front of the one who prays.
I read a hadeeth which says that Allaah is in front of the
worshipper.What does that mean? Does it contradict the fact that
Allaah is above the heavens?.
Praise be to Allaah.
We have already mentioned in questions no. 992and 11035the evidence
that Allaah has risen above His Throne and is exalted above His
creation.
According to the hadeeth narrated by al-Bukhaari (406) and Muslim
(547) from 'Abd-Allaah ibn 'Umar, the Messenger of Allaah (peace and
blessings of Allaah be upon him) sawsome spittle on the wall of the
mosque in the direction of the qiblah, so he scratched it off then
turned to the people and said: "If any one of you is praying, lethim
not spit in front of him, for Allaah is in frontof him when he prays."
There is no contradictionbetween this is the fact that Allaah is high
aboveHis creation.
Shaykh al-Islam [Ibn Taymiyah] said in Majmoo' al-Fataawa, 5/101:
The words of the Prophet (peace and blessings of Allaah be upon him),
"When any one of you stands to pray, Allaah is in front of him so let
him not spit infront of him," mean what they appear to mean. Allaah is
above the Throne and He is in front of the worshipper. This
description may even apply to created things: when a man looks at the
sky and the sun and the moon, the sky, sun and moon are above him and
they are also in front of him.
He also said (5/672):
It is well known that whoever turns to face the moon and addresses it
– if he were able to address it – is turning to face it even though it
is above him … Similarly when a person stands to pray he is turning to
face his Lord even though He is above him, and he addresses Him onthe
basis of Him being infront of him not to his right or left, and he
calls upon Him on the basis that He is above not below.
Shaykh Ibn 'Uthaymeen said:
The evidence that Allaah is in front of the worshipper is:
The words of the Prophet (peace and blessings of Allaah be upon him):
"When any one of you stands to pray, Allaah is in front of him so let
him not spit infront of him."
This being in front is ascribed to Allaah in a manner that befits Him
and does not contradict His exalted state. The two may be reconciled
in two ways:
1 – It is possible to reconcile between them with regard to created
things, such as when thesun is rising, it is in frontof the one who
faces theeast, even though it is in the sky. So if they may be
reconciled with regard to a created thing then it is more apt that
they be reconciled with regard to the Creator.
2 – Even if it were not possible to reconcile them with regard to
created things, that doesnot mean that they cannot be reconciled with
regard to the Creator, because there is nothing like unto Allaah.
Fataawa Ibn 'Uthaymeen, 4/287.
worshipper.What does that mean? Does it contradict the fact that
Allaah is above the heavens?.
Praise be to Allaah.
We have already mentioned in questions no. 992and 11035the evidence
that Allaah has risen above His Throne and is exalted above His
creation.
According to the hadeeth narrated by al-Bukhaari (406) and Muslim
(547) from 'Abd-Allaah ibn 'Umar, the Messenger of Allaah (peace and
blessings of Allaah be upon him) sawsome spittle on the wall of the
mosque in the direction of the qiblah, so he scratched it off then
turned to the people and said: "If any one of you is praying, lethim
not spit in front of him, for Allaah is in frontof him when he prays."
There is no contradictionbetween this is the fact that Allaah is high
aboveHis creation.
Shaykh al-Islam [Ibn Taymiyah] said in Majmoo' al-Fataawa, 5/101:
The words of the Prophet (peace and blessings of Allaah be upon him),
"When any one of you stands to pray, Allaah is in front of him so let
him not spit infront of him," mean what they appear to mean. Allaah is
above the Throne and He is in front of the worshipper. This
description may even apply to created things: when a man looks at the
sky and the sun and the moon, the sky, sun and moon are above him and
they are also in front of him.
He also said (5/672):
It is well known that whoever turns to face the moon and addresses it
– if he were able to address it – is turning to face it even though it
is above him … Similarly when a person stands to pray he is turning to
face his Lord even though He is above him, and he addresses Him onthe
basis of Him being infront of him not to his right or left, and he
calls upon Him on the basis that He is above not below.
Shaykh Ibn 'Uthaymeen said:
The evidence that Allaah is in front of the worshipper is:
The words of the Prophet (peace and blessings of Allaah be upon him):
"When any one of you stands to pray, Allaah is in front of him so let
him not spit infront of him."
This being in front is ascribed to Allaah in a manner that befits Him
and does not contradict His exalted state. The two may be reconciled
in two ways:
1 – It is possible to reconcile between them with regard to created
things, such as when thesun is rising, it is in frontof the one who
faces theeast, even though it is in the sky. So if they may be
reconciled with regard to a created thing then it is more apt that
they be reconciled with regard to the Creator.
2 – Even if it were not possible to reconcile them with regard to
created things, that doesnot mean that they cannot be reconciled with
regard to the Creator, because there is nothing like unto Allaah.
Fataawa Ibn 'Uthaymeen, 4/287.
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