How is it to use the words “Haazir-o-Naazir” for Allah عَزَّوَجَلَّ?

How is it to use the words “Haazir-o-Naazir” for Allah عَزَّوَجَلَّ?

Question 1: What do the blessed ‘Ulama (Islamic scholars) say about the following issue? Is it allowed or not to use the words “Haazir-o-Naazir” [حاضِر و ناظِر] for Allah عَزَّوَجَلَّ?

بِسْمِ اللّٰہِ الرَّحْمٰنِ الرَّحِیْمِ

اَلْجَوَابُ بِعَوْنِ الْمَلِکِ الْوَھَّابِ اَللّٰھُمَّ  ھِدَایَۃَ الْحَقِّ وَالصَّوَابِ

Indeed everything is apparent to Allah عَزَّوَجَلَّ and He عَزَّوَجَلَّ watches everything as well. But in order to describe these attributes, we cannot use the words “Haazir-o-Naazir”. Because, firstly, these words are not among the Names of Almighty Allah; and secondly, the meanings of these words described in Arabic dictionaries do not befit the glory of Almighty Allah. Therefore, blessed ‘Ulama say that these words should not be used for Almighty Allah. Therefore, in order to describe these attributes of Allah عَزَّوَجَلَّ, we should use the words “Shaheed-o-Baseer” [شَہِیْد و بَصِیْر]. Allah عَزَّوَجَلَّ has stated in the Holy Quran:

اِنَّ اللّٰهَ عَلٰى كُلِّ شَیْءٍ شَهِیْدٌ(۱۷)

Indeed everything is before Allah.

[Kanz-ul-Iman (Translation of Quran)] (Part 17, Surah Al-Hajj, Ayah 17)

At another place, it is stated:

اِنَّ اللّٰهَ سَمِیْعٌۢ بَصِیْرٌۚ(۷۵)

Indeed Allah is All Hearing, All Seeing.

[Kanz-ul-Iman (Translation of Quran)] (Part 17, Surah Al-Hajj, Ayah 75)

Mufti-e-A’zam Pakistan, Mufti Waqaruddin Qaadiri رَحْمَۃُ اللہِ تَعَالٰی عَلَیْہِ stated: If the meanings of the words ‘حاضِر و ناظِر’ which are mentioned in the dictionary are taken into account, it turns out that it is not permissible to use these words for Allah عَزَّوَجَلَّ. The following are the meanings of the word ‘حاضِر’ (Haazir) stated in very famous and reliable Arabic dictionaries, i.e. Al-Munjid and Mukhtar-us-Sihah [مختار الصحاح] etc.: Nearness, courtyard, the place where someone has to be present and something visible to the naked eye without any veil. And the meaning of the word ‘ناظِر’ (Naazir) in Mukhtar-us-Sihah is: the pupil of the eye, whereas the meanings of the word ‘نظر’ are: to contemplate or ponder over a matter, to estimate something and to concentrate on something by watching it. It is Wajib to believe that Allah عَزَّوَجَلَّ free from the literal meanings of these two words. These words cannot be used for Allah عَزَّوَجَلَّ without any interpretation. That is why, the words Haazir-o-Naazir are not included in Asma-ul-Husna (the Sacred Names of Allah عَزَّوَجَلَّ) as nouns or adjectives. These words are neither mentioned in the Quran and Hadees for Almighty Allah nor have they been used for Allah عَزَّوَجَلَّ by the blessed Sahabah, Tabi’een and Aimmah Mujtahideen. (Waqar-ul-Fatawa, vol. 1, pp. 66)

It is stated in Fatawa Fayz-ur-Rasool: If it is believed that Haazir-o-Naazir means what “Shaheed-o-Baseer” [شَہِیْد و بَصِیْر] means, then it is a correct belief. However, this belief should not be expressed by using the words Haazir-o-Naazir, i.e. the words Haazir-o-Naazir should not be used for Allah عَزَّوَجَلَّ. Still, if anyone uses these words for Allah عَزَّوَجَلَّ, it will not be declared to be Kufr (disbelief). (Fatawa Fayz-ur-Rasool, vol. 1, pp. 3) And Mufti Shareef-ul-Haq Amjadi رَحْمَةُ اللّٰہِ تَعَالٰی عَلَيْه stated: Although the one who uses the words Haazir-o-Naazir for Allah عَزَّوَجَلَّ is not a Kafir (disbeliever), it is forbidden to use the words Haazir-o-Naazir for Allah عَزَّوَجَلَّ. In fact, the names of Allah عَزَّوَجَلَّ are Tawqeefi [توقیفی]. In other words, the correct way is to use only those names for Allah عَزَّوَجَلَّ which have been used by Shari’ah. And the names which have not been used by Shari’ah should be avoided. (Fatawa Shareh Bukhari, vol. 1, pp. 305)

وَاللہُ اَعْلَمُ   عَزَّوَجَلَّ وَ رَسُوْلُہٗ اَعْلَم صَلَّی اللّٰہُ تَعَالٰی عَلَیْہِ واٰلِہٖ وَسَلَّم

Answered by: Muhammad Saajid Attari

Verified by: Abul Hasan Fuzayl Raza Attari

Ruling on Tilawat after ‘Asr Salah

Question 2: What do the blessed ‘Ulama (Islamic scholars) say regarding the following issue? How it is to recite the Holy Quran after ‘Asr Salah?

بِسْمِ اللّٰہِ الرَّحْمٰنِ الرَّحِیْمِ

اَلْجَوَابُ بِعَوْنِ الْمَلِکِ الْوَھَّابِ اَللّٰھُمَّ  ھِدَایَۃَ الْحَقِّ وَالصَّوَابِ

It is permissible to recite the Holy Quran after ‘Asr Salah and this is not disliked [by Shari’ah either]. However, from the time when 20 minutes are left in the sunset to the time of sunset; it is Khilaf-e-Awla [خِلافِ اَولٰی] to recite the Holy Quran, i.e. this is permissible but not preferable. However, it is preferable for the Quran-reciting person to stop reciting it at that time and to busy himself with the Zikr, Salat-‘Alan-Nabi and Tasbihat etc.

وَاللہُ اَعْلَمُ   عَزَّوَجَلَّ وَ رَسُوْلُہٗ اَعْلَم صَلَّی اللّٰہُ تَعَالٰی عَلَیْہِ واٰلِہٖ وَسَلَّم

Written by: Abul Hasan Fuzayl Raza Attari

Important ruling on Mash [مَسْح] over socks

Question 3: What do the blessed ‘Ulama (Islamic scholars) say regarding the following? If a person who has put on socks after making Wudu takes them off but then puts them on once again, then is it permissible to perform Mash [مَسْح] over them? Moreover, if he takes off socks, then only Mash will become invalid or Wudu will also become invalid? And what are the things that cause Mash to become invalid?

بِسْمِ اللّٰہِ الرَّحْمٰنِ الرَّحِیْمِ

اَلْجَوَابُ بِعَوْنِ الْمَلِکِ الْوَھَّابِ اَللّٰھُمَّ  ھِدَایَۃَ الْحَقِّ وَالصَّوَابِ

If a person is Muqeem[1] and has put on socks after he has made Wudu, he is allowed to perform Mash over the socks instead of washing his feet during the next Wudu. He is allowed to do so for the period of the next day and night only. If he is a traveller[2], he is allowed to do so for the period of three days and three nights.

Its permissibility is proved by the saying as well as by the action of the Beloved Nabi صَلَّی اللّٰہُ تَعَالٰی عَلَیْہِ واٰلِہٖ وَسَلَّم. This ruling applies to leather socks or the ones with leather soles no matter the rest part of it is made of something thick, for example of canvas.

However, it is not permissible to perform Mash over socks which are made of cotton or wool. It is obligatory to remove them and wash feet. In the situation mentioned in the question, only Mash will be become invalid. It means only feet will have to be washed again; it does not invalidate Wudu. Therefore, after washing feet, socks can be put on again and Salah can be offered. Mash [مَسْح] becomes invalid in the following cases:

1. The things that invalidate Wudu also invalidate Mash.

2. After the completion of the stipulated period of time [as separately mentioned above for a Muqeem as well as for a traveller], the Mash will become invalid, and in this case, only washing feet is sufficient. There is no need to make Wudu again.

3. Taking off even one sock will invalidate the Mash. Likewise, if the sock gets removed from more than the half part of the foot, the Mash will become invalid. When the sock is being taken off or the foot is getting out of the sock, the part of the feet from ankles to tiptoes is taken into consideration. The shin is not considered. It is Fard to wash feet in both of these cases.

4. If there is water at some place and the person wearing socks walks there, causing more than half part of one foot to be washed; or water enters the sock in any other way, causing more than half part of the foot to be washed; then Mash will be invalid.

Note: In order to know further detail about it, study the chapter ‘Mauzon per Mash ka Bayan’ [the description of Mash over socks] from ‘Bahar-e-Shari’at’ part 2.

وَاللہُ اَعْلَمُ   عَزَّوَجَلَّ وَ رَسُوْلُہٗ اَعْلَم صَلَّی اللّٰہُ تَعَالٰی عَلَیْہِ واٰلِہٖ وَسَلَّم

Answered by: Abul Hasan Jameel Ahmad Ghauri Attari

Verified by: Abul Hasan Fuzayl Raza Attari



[1] Shari’ah-declared Muqeem

[2] By Shari’ah, a traveller is the person who has left his place of residence, i.e. city or village, with the intention of travelling 57½ miles (i.e. approximately 92 kilometres). (Derived from: Fatawa Razawiyyah, vol. 8, pp. 243; Bahar-e-Shari’at, vol. 1, pp. 740, 741)

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