Thread by @IbneKhan01

NUZŪL

It is seen that some people, particularly those anthropomorphists who claim to be Atharī, claim that Allāh descends to the lowest heaven.

However, this is an incorrect and devious understanding of the narrations and contradicts the Sunni creed.

To say that Allāh descends is to say that He moves and changes position. It is futile to say that this descent is in a manner that befits His Majesty because “descending” is movement, and movement does not befit Allāh.

Sáduddīn Masúūd al-Taftāzānī al-Ĥanafī [712-793 AH / 1312-1391 CE] writes in Sharĥ al-Maqāşid, whilst describing the Sunni creed:

“He is not attributed with movement or changing position.”

Therefore, let us see how the Sunni scholars understood the narrations of Nuzūl.

Imām Ibn al-Jawzī al-Ĥanbalī [d. 597 AH / 1201 CE] writes in Kashf al-Mushkil regarding the narrations which mention Nuzūl:

“Indeed I have mentioned earlier...in things similar to this, that it is an obligation upon us to know what it is possible [to be an attribute] of Allāh,

and what is impossible [to be an attribute of His]. Among the things that are impossible for Allāh [that He be attributed with] is movement, translocation and change. The scholars have two approaches to with regard to what has been narrated in this:

One: Is to remain silent [without assigning a specific meaning]. Abū Ýīsā al-Tirmidhī narrated from Mālik ibn Anas, Sufyān ibn Úyaynah, and Ábdullāh ibn al-Mubārak, that they said, ‘Narrate it on, without [saying it has] a modality’. This was the approach of the Salaf in general.

Second: Is to assign an acceptable meaning, knowing that what is implied by descent in terms of movement is impossible [to be an attribute] of Allāh. Indeed, Imām Aĥmad said “وَجَاءَ رَبُّكَ” means, ‘His Command came’.”

Imam Yaĥyā Ibn Sharaf al-Nawawī al-Shāfiýī [631-676 AH / 1233-1277 CE] writes in his Sharĥ:

“This ĥadīth [of Nuzūl] is of the ĥadīths mentioning attributes. There are two famous ways of the scholars regarding them, that have been explained previously in the chapter on belief.

Their brief description is that one is the approach of most of the Salaf, and some Kalām scholars, which is to believe it is true in a sense that befits Allāh, and that it's apparent, usual meaning for us, is not meant, and one does not speak about its meaning,

accompanied with the belief that Allāh is clear of having attributes of created things, and of translocation, movements, and all descriptions that are for created things.

The other approach is that of most Kalām scholars, and groups among the Salaf,

and they are narrated here from Mālik and Awzāýī, is to interpret these according to what befits the context. Accordingly, they interpreted this ĥadīth in two ways.

One of them: Is that of Mālik ibn Anas and others, which is to say that it means: His Mercy, command,

and angels descend, as it is said, ‘the Sultān did so and so’, when it was actually his subjects that did it by his command.

The other: Is that it is metaphorical, and its meaning is, ‘accepting those who call by answering them and [showing them] benevolence.’”

Imām Ibn Ĥajar al-Ásqalānī al-Shāfiýī [773-852 AH / 1371-1448 CE] writes in Fat’ĥ al-Bārī:

[The ĥadīth] has been used by those who believe Allāh is [ascribed with being] in a direction, and said, “[He is] in the direction above.” This was denied by the majority,

because this saying implies Him being in a space, and Allāh is greatly above [and clear] of that. The statements regarding Nuzūl have differed:

Of them are those who take it upon the apparent and literal meaning, and they are the Mushabbihah [anthropomorphists],

Allāh is greatly above [and clear] of their speech.

And of them are those that denied the soundness of these ĥadīths in general, and they are the Khawārij and the Mútazilah, and this is arrogance. It is strange how they figuratively interpreted the likes of it in the Qur’ān,

and denied what is in ĥadīths, either out of ignorance or stubbornness.

And of them are those that passed on its narration as it is, believing in it in general, while denying that Allāh has a modality or like, and those are most of the Salaf,

and Bayhaqī and others narrated this position from the four imāms, and the two Sufyāns and the two Ĥammāds, as well as Awzāýī and Layth and others.

And of them are those that figuratively interpreted this according to what befits and is used in the Arabic language.

And of them are those that went to extremes in interpretation to the extent that they went almost to the extent of a type of distortion.

And of them are those that differed between what can be interpreted close to a manner that is used in the Arabic language,

and what cannot be interpreted except by getting far fetched and unacceptable. So they interpreted in some cases, and other times they would go by Tafwīđ. This is what has been narrated from Mālik, and was insisted upon as correct by Ibn Daqīq al-Ýīd.”

Therefore, we see from these great scholars of this Ummah who are respected by all, that to take these literally to mean that Allāh moves from one place to another, from the Ársh to the lowest heaven, this is the way of the Mushabbihah and not the way of Ahl al-Sunnah.