The Ḥadiyt͟h of Nuzuwl・🧵
Al-Buk͟hāriyy narrated that the Prophet (صلى الله عليه وسلم) said, "Yanzilu Rabbunā ʾilā al-samāʾ al-dunyā". It seems to say, "Our Lord descends to the lowest sky." In Arabic, literal "nuzuwl (descent)" is a transfer from a higher place to-
Al-Buk͟hāriyy narrated that the Prophet (صلى الله عليه وسلم) said, "Yanzilu Rabbunā ʾilā al-samāʾ al-dunyā". It seems to say, "Our Lord descends to the lowest sky." In Arabic, literal "nuzuwl (descent)" is a transfer from a higher place to-
a lower. The author of the dictionary al-Maqāyiys said, "It indicates a thing's falling and dropping. (For example): One nazala (descended) from his animal nuzuwl[an] (a descent); the rain nazala (descended) from the sky nuzul[an] (a descent)."
Therefore, if a desperate-
Therefore, if a desperate-
Wahhābiyy, out of shame of his true belief, says, "I did not say that Allāh moves!"
Respond: But you said you take the literal meaning!
You may also respond: Do you deny that He moves? Here, he will likely go silent because he does not want to deny that. If he-
Respond: But you said you take the literal meaning!
You may also respond: Do you deny that He moves? Here, he will likely go silent because he does not want to deny that. If he-
does, however, then he agreed with us. Then we tell him not to translate it literally if he does not believe in the literal meaning.
What the scholars said is that the "Nuzuwl" of Allāh is not motion or transfer, without translating it; they denied the literal meaning while-
What the scholars said is that the "Nuzuwl" of Allāh is not motion or transfer, without translating it; they denied the literal meaning while-
not specifying any alternative meaning. Fak͟hr al-Diyn al-Rāziyy gave the 26th verse of al-Fatḥ as an example of "nuzuwl" without the meaning of relocating. The verse means, "Allāh "ʾanzala (brought down)" His Serenity upon His Messenger..." Some scholars also used the 25th-
verse of Suwrat al-Ḥadiyd as a non-literal usage. Literally it would mean: "And We (Allāh) brought down the iron." They explained it to mean: "And We created the substance of iron", like al-Qurṭubiyy documented: "It was said that (what translates literally as) "We brought-
down the iron" means "We brought it into existence and created it", like His Saying, Exalted is He (which translates literally as): "And He brought down for you of the ʾanʿām (livestock) eight counterparts." This is the saying of al-Ḥasan. According to that, it would be from-
the earth, not brought down from the sky. The people (scholars) of maʿāniyy said that it means: He made the iron come from the mines and He made man know how to work it by His revelation."
Also, the Wahhābiyy actually does believe that Allāh moves; he only denies it with his-
Also, the Wahhābiyy actually does believe that Allāh moves; he only denies it with his-
tongue when challenged, unless he is mindless enough to admit it. Then he would defend himself by saying, "We do not know how Allāh moves!" Also, if he believes that this "nuzuwl" is a literal one, then he believes that Allāh is only the Most High sometimes.
What if the Wahhābiyyah say, "But al-Buk͟hāriyy narrated this, and his book is second only to the Book of Allāh!"
Say: There is a difference between narrating a ḥadiyt͟h and explaining it. For a scholar who explained it, let us refer to ibn Ḥajar al-ʿAsqalāniyy, the-
Say: There is a difference between narrating a ḥadiyt͟h and explaining it. For a scholar who explained it, let us refer to ibn Ḥajar al-ʿAsqalāniyy, the-
"Seal of the Ḥāfiẓs". His book Fatḥ al-Bāriyy is the most famous of the explanations al-Buk͟hāriyy. Here is some of his commentary:
"Those who confirm a direction for Allāh use it as proof, claiming it is the direction of above, and the majority has rejected that, because-
"Those who confirm a direction for Allāh use it as proof, claiming it is the direction of above, and the majority has rejected that, because-
such a saying leads to containment, Exalted is Allāh from that. There are different sayings about the meaning of "nuzuwl". Some carry it on its apparent and literal meaning, and those are the Likeners, and Allāh is Exalted from their saying."
End of quote.
End of quote.
And he said:
Some kept (its wording) as it was narrated, believing in it without specifying a meaning, while clearing Allāh from manner of being and resemblance, and those are the majority of the Salaf.
End of quote.
Some kept (its wording) as it was narrated, believing in it without specifying a meaning, while clearing Allāh from manner of being and resemblance, and those are the majority of the Salaf.
End of quote.
And just like al-Nawawiyy, he says:
And among them are those who interpreted it in a befitting way used in the speech of the Arabs.
End of quote.
And among them are those who interpreted it in a befitting way used in the speech of the Arabs.
End of quote.
And he copies that ibn al-ʿArabiyy said:
His (صلى الله عليه وسلم) saying "yanzilu" refers to His Doings, not to His Self; it refers to Allāh's Angel who descends with His Order and His Prohibition. Nuzuwl, as it exists in bodies, also has an allegorical meaning. If you carry-
His (صلى الله عليه وسلم) saying "yanzilu" refers to His Doings, not to His Self; it refers to Allāh's Angel who descends with His Order and His Prohibition. Nuzuwl, as it exists in bodies, also has an allegorical meaning. If you carry-
the ḥadiyt͟h by the physical meaning, it is the attribute of the dispatched Angel with that...
End of quote.
End of quote.
Then ibn Ḥajar said:
The summary is that he (ibn al-ʿArabiyy) explained it in two ways: either that yanzilu means His Order comes down, or His Angel with His Order, or else it is figurative, by the meaning of mercy upon those who supplicate (at night), the answering of their-
The summary is that he (ibn al-ʿArabiyy) explained it in two ways: either that yanzilu means His Order comes down, or His Angel with His Order, or else it is figurative, by the meaning of mercy upon those who supplicate (at night), the answering of their-
prayers, and the like.
End of quote.
End of quote.
Does the Ḥadiyt͟h of Nuzuwl have various wordings?
Yes, it has a number of renditions. Ibn Ḥajar said:
ʾAbuw Bakr ibn Fūrak said that some shaykhs have narrated it with a ḍammah on its beginning, while omitting the direct object, i.e., He sends down an Angel. What-
Yes, it has a number of renditions. Ibn Ḥajar said:
ʾAbuw Bakr ibn Fūrak said that some shaykhs have narrated it with a ḍammah on its beginning, while omitting the direct object, i.e., He sends down an Angel. What-
strengthens that is what was narrated by al-Nasāʾiyy (which means): "After the middle of the night passes, certainly Allāh orders a caller to call out 'Is there anyone making supplication, so that it would be answered for him?'" Al-Qurṭubiyy said, 'This lifts any ambiguity.'"
As seen, ibn Ḥajar mentioned two narrations that prove that the one who descends is the Angel, not Allāh.
How do we explain the pronouns in the Ḥadiyt͟h of Nuzuwl that refer to Allāh?
The narration of al-Nasāʾiyy in which it is stated that a caller calls out explains that-
How do we explain the pronouns in the Ḥadiyt͟h of Nuzuwl that refer to Allāh?
The narration of al-Nasāʾiyy in which it is stated that a caller calls out explains that-
famous narration of al-Buk͟hāriyy that the Wahhābiyy would use to say that Allāh is the One Who comes down and calls out:
ينزل ربنا تبارك وتعالى كل ليلة إلى السماء الدنيا حين يبقى ثلث الليل الآخر يقول: من يدعوني، فأستجيب له...
ينزل ربنا تبارك وتعالى كل ليلة إلى السماء الدنيا حين يبقى ثلث الليل الآخر يقول: من يدعوني، فأستجيب له...
They say: "This means: Our Lord, He descends every night to the lowest sky while the last third of the night remains, and He says, 'Who calls upon Me so that I might answer him?' It must be Allāh who descends in person, because had it been the Angel, it would not be valid for-
him to say, 'Who is repenting to Me so that I may forgive him?'"
The answer: Just as the Angel was ordered to descend, he was also ordered to call out and convey from Allāh. It is as if the Angel says, "O people, your Lord says..." This is proven by the narration of-
The answer: Just as the Angel was ordered to descend, he was also ordered to call out and convey from Allāh. It is as if the Angel says, "O people, your Lord says..." This is proven by the narration of-
al-Nasāʾiyy, like al-Qurṭubiyy said.
Is there other evidence in which an Angel conveys from Allāh speaking in the first person?
Yes. In the Two Books of Ṣaḥiyḥ, the Prophet (صلى الله عليه وسلم) said about when he was in the heavens on the Night of the-
Is there other evidence in which an Angel conveys from Allāh speaking in the first person?
Yes. In the Two Books of Ṣaḥiyḥ, the Prophet (صلى الله عليه وسلم) said about when he was in the heavens on the Night of the-
Ascension (which means): "When I went beyond, a caller called out: 'I have settled what I made obligatory and I have lightened (the burden) for My slaves!'"
Here, it was as if the Prophet (صلى الله عليه وسلم) said, "...A caller called out (conveying from his Lord): I have-
Here, it was as if the Prophet (صلى الله عليه وسلم) said, "...A caller called out (conveying from his Lord): I have-
settled what I made obligatory..."
Not only the Angel! Even the Prophet (صلى الله عليه وسلم) was commanded with conveying from His Lord in the first person, as in the 53rd verse of al-Zumar (which means): "Say (Muḥammad): O My slaves who have wronged themselves, despair not-
Not only the Angel! Even the Prophet (صلى الله عليه وسلم) was commanded with conveying from His Lord in the first person, as in the 53rd verse of al-Zumar (which means): "Say (Muḥammad): O My slaves who have wronged themselves, despair not-
of the Mercy of Allāh!"
Always remember what al-ʿIrāqiyy said, "The best of what you used to interpret it (the ḥadiyt͟h) was by that which was narrated (i.e., another ḥadiyt͟h)."
Always remember what al-ʿIrāqiyy said, "The best of what you used to interpret it (the ḥadiyt͟h) was by that which was narrated (i.e., another ḥadiyt͟h)."
Is it common to omit the mentioning of an Angel?
The omission is not special to the word "Malak (Angel)", rather omission (ḥaḏf) is common in Arabic. Thus, the meaning is: "(The Angel of) our Lord descends to the lowest sky (by the Lord's Command); he says (conveying from his-
The omission is not special to the word "Malak (Angel)", rather omission (ḥaḏf) is common in Arabic. Thus, the meaning is: "(The Angel of) our Lord descends to the lowest sky (by the Lord's Command); he says (conveying from his-
Lord):..."
Omission here is like the omission in the verse (which means), "Ask the (people of the) town".
The word "ʾahl (people [of])" is omitted. Concerning the 9th verse of al-Baqarah (which means), "The hypocrites (act as if they) deceive Allāh...", al-Qurṭubiyy said-
Omission here is like the omission in the verse (which means), "Ask the (people of the) town".
The word "ʾahl (people [of])" is omitted. Concerning the 9th verse of al-Baqarah (which means), "The hypocrites (act as if they) deceive Allāh...", al-Qurṭubiyy said-
about it (with slight adjustment to his text), "It was said that in the speech is something omitted; its implication is: they deceive (the Messenger of) Allāh. He (expressed) their deceiving the Messenger as a deception of Him because the Messenger is the one calling them by-
his message."
A third case, among many more, is the verse (which means), "If you support (the Religion of) Allāh, He will support you."
A third case, among many more, is the verse (which means), "If you support (the Religion of) Allāh, He will support you."
Is it common to attribute another's act to Allāh?
It is common to attribute an act to its commander, even if someone else actually did it. It might be said, "The general attacked," or "The judge imprisoned him," though the general and the judge did not do the act personally. In-
It is common to attribute an act to its commander, even if someone else actually did it. It might be said, "The general attacked," or "The judge imprisoned him," though the general and the judge did not do the act personally. In-
the Ḥadiyt͟h of Nuzuwl, the descent was only attributed to Allah because He commanded it, like the ḥadiyt͟h about the High Pen (which means), "He wrote everything into the (Guarded Tablet)". The High Pen did the writing by His Command.
Furthermore, it is always nighttime-
Furthermore, it is always nighttime-
somewhere, and it is always daytime somewhere. If they say that Allāh descends during the last third of the night, He would have to be above in the other part of the world. Then, when the night falls on that part of the world, He would have to be above in that first part. In-
fact, after the last third of the night lapses in one area, it will shortly become the last third of the night in the next. So, according to them, Allāh goes up and down relentlessly. Such an absurdity is the result of this bad belief. To that they say with disgust, "May Allāh-
protect us, you are using your mind!"
Forget not that they contradict the authentic ḥadiyt͟h (which means), "You, Allāh, are al-Ẓāhir, and there is nothing above You, and You are al-Bāṭin, and there is nothing below You."
If Allāh rose above something, then something is-
Forget not that they contradict the authentic ḥadiyt͟h (which means), "You, Allāh, are al-Ẓāhir, and there is nothing above You, and You are al-Bāṭin, and there is nothing below You."
If Allāh rose above something, then something is-
below Him, and if He descends down, He would be below something, hence something would be above Him!
This is the end of the thread, wa-l-ḥamdu lillāhi Rabb al-ʿĀlamiyn. May Allāh protect us and keep us firm upon the truth. May Allāh help the Muslims in Palestine and in every other place.
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