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((ينزل ربنا تبارك وتعالى إلى السماء الدنيا كل ليلة حين يبقى ثلث الليل الآخر فيقول: من يدعوني فأستجيب له، من يسألني فأعطيه، من يستغفرني فأغفر له، حتى ينفجر الفجر))

صحيح البخاري 1145

Sahih al-Bukhari 1145

Which means "God goes to lower sky everyday in the last third of the night and asks (who is praying and I will accept.....etc).

Now, if God goes to lower sky every day at the last third of the night and the last third of the night is actually different depending on the place and timezone so there is a last third of the night somewhere in earth at any given time!!? So does God keeps going to lower sky all day long??

Some said Going to lower sky (Nuzool) is not meant literally.. well Arabic is a very rich language and Mohammed (pbuh) could have chosen another word if he meant something else but he chose the word Yanzel ( ينزل ) which means "go down".

Does God literally goes to the lower sky? or does going to lower sky means something else other than the literal going down?? if that's the case then why Mohammed (pbuh) chose the word Yanzel?

EDIT : I would like the answer from Sunni point of view.

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As Ahl as-Sunnah wa al-Jama'ah we affirm the Attributes of Allah that reach us through authentic narrations without attempting to understand their "how"ness. First I will quote what the scholars say about nuzul, then get to your question with that context in mind.

Al-Lalikai records Imam Ahmad as saying "He descends as He wills, according to His Knowledge and Power and Greatness. He encompasses everything with His Knowledge." And there are dozens of narrations from the Sahaba affirming this, and not trying to interpret exactly how this is done.

Imam al-Ajurri said, under the chapter "To have faith and trust that Allaah descends to the lowest heaven every night"

"Faith in this is obligatory, and it is not allowed for the intelligent Muslim to say , ‘how does he descend?’ - and none would answer this except the Mu'tazila [for example the saying of some, that His command descends, and the saying of others that His angels descend etc.] As for the People of Truth, then they say, ‘faith in this is obligatory without asking how. Because the narrations are authentic to the Messenger (SAW) - That Allaah descends to the lowest heaven every night and the ones who transmitted this narration to us are the ones that transmitted the rules of halaal and haraam, and the knowledge of salaah, and zakaah, and fasting, and hajj, and jihaad. So just as the scholars accepted these from them then like this, they accepted from them these sunan. And they said, the one who opposed these is horribly misguided. Warning him and warning against him."

Now we have other authentic narrations (and ayaat in the Qur'an) stating that Allah SWT is above the Throne. Affirming this does not imply denying the hadith on nuzool, nor does affirming nuzool deny the Attribute of being above the Throne. We negate the "kaif" of both of these because we don't know and can't imagine how they work (Allah is not like anything we know of).

Abu Ja'far at-Tirmidhi said "The Nuzool (Descent) is understood, but the how/nature is unknown, and faith in it is obligatory, and to question about it (i.e. how) is a bid’ah."

So getting to your question, the issue with it is the premise inherent in the question - ascribing a how to Allah's nuzool, and insisting it must correspond to our three-dimensional world where the Earth is a sphere, and how our concept of time is that a day is 24 hours and it is necessarily night always somewhere on Earth, and all these other assumptions. The truth is that Allah is not bound by any of these. For example, think of a four-dimensional world in which the Earth is just a manifold. To make it even easier, imagine a "world" that is in 2-D only, but you can see it in 3-D. Now to you, this "world" is just a plane, but within that world they have directions and such. For us there is a well-defined notion of how close something is to that plane, but the inhabitants of that world cannot understand that notion of closeness because they don't have another dimension to imagine it in! So you might be 5 inches away from that world, or 50 feet away, but for them they have no idea because they can only think in terms of north, south, east or west. It's all the same to them whether you're close or far in the third dimension. You can insist that you're closer at 5 inches, but they wouldn't know it or have any way of measuring it. Now throw in the notion of time and it gets messy real quick. I'm not saying that this is how it works, I'm simply presenting this as an example of why it's futile to understand things in our 3-D perception of everything.

My point is that there is a lot we cannot imagine and don't know about, and so it is safest to affirm without ascribing a "how" to it. Read "Hyperspace" by Michio Kaku to get a glimpse of what can happen in our universe without us being able to grasp it.

(quotes from Imams of the past from here)

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First of all, this hadith is somehow similar to these ayat:

الرَّحْمَـٰنُ عَلَى الْعَرْشِ اسْتَوَىٰ

The Most Merciful [who is] above the Throne established.

and

وَجَاءَ رَبُّكَ وَالْمَلَكُ صَفًّا صَفًّا

And your Lord has come and the angels, rank upon rank

These are metaphors of God in Quran somehow close to that in the hadith, so we can now say that this hadith is not conflicting the Quran.

Now we come to the matter of God metaphors, God also said:

لَيْسَ كَمِثْلِهِ شَيْءٌ وَهُوَ السَّمِيعُ الْبَصِيرُ

There is nothing like unto Him, and He is the Hearing, the Seeing.

So, God denied any similarity anything with him, in (ليس كمثله شيء There is nothing like unto Him), but right after that he said (وهو السميع البصير and He is the Hearing, the Seeing.) and hearing and seeing is characteristics of creations, so how could it be? is this a conflict in Quran itself and in the same aya? of course not!

We shouldn't explaining thing as they just appear, but we should look into the meaning and the wisdom of God, perhaps God gave us metaphors because we are human beings and can't match or imagine or understand (with our limited abilities) the real truth of what the metaphor is for.

Now for the explanation of the hadith itself, I found these quotes very convincing and useful:

A qoute from Fath Al-Bari (by Ibn-Hijr) within the explanation of another riwaya of this hadith is:

والحاصل أنه تأويله بوجهين إما بأن المعنى ينزل أمره أو الملك بأمره وإما بأنه استعارة بمعنى التلطف بالداعين والإجابة لهم ونحوه.

The conclusion is that it can be explained in two ways: either the meaning is that what descends is his command or an angel by his command, or it's a metaphor that means being more deigning and answering to the prayers and dua' دعاء of prayers and askers.

Dr. Mustafa Deeb Al Bugha (professor in Damascus University - Shariaa College, and other universities) said about that hadith in his verification تحقيق - دراسة of Sahih Al-Bukhari (let him rest in peace):

ينزل ربنا: هذا النزول من المتشابه الذي يفوض علم حقيقته إلى الله تعالى أو المراد ينزل أمره ورحمته ولطفه ومغفرته أو المراد تنزل الملائكته بأمر منه.

This descending is among the متشابه whose truth is known by God only, or it means what descends is God's command, mercy, kindness and forgiveness, or it means Angels descend by God's command.

These two quotes are translated by me, so any improvement is very welcome.

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As far As I know, The meaning of going to the lower sky does not necessitates the meaning as the word suggests. It's meaning is , Allah's (God's) Blessing becomes nearer at that time. As the full Hadith indicates, Rasulullah Muhammad (Sallallahu Alaihi Wasallam) Says, Allah says in the night,

"Who supplicates Me so that I may answer him? Who asks Me so that I may give to him? Who asks Me forgiveness so that I may forgive him?"

This clearly indicates that, earning Allah's blessing is more easier in night as compared to day. (meaning among the Nafl prayer and excluding the Fard, obligatory prayer)

You can get full hadith here.

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