Hammād Bin Zayd (d.179H) defines nuzool as Allah ﷻ drawing closer to creation however he wills. He does this without having to enter creation.
Translation: Bishr Bin Al-Sarriyy asked Hammad Bin Zayd (d.179H): “Õ Abā Ismā’īl, the hadith that has come, ‘Allah descends to the lowest heaven…’, does He move from place to place? Hammad went silent upon receiving that question, then replied, “He is in his place (Makan), and he draws near to his creation how he wills’
Dar at-Ta’arud al-‘Aql wan-Naql – Ibn Taymiyyah (2/24-25)
Ibn Taymiyyah is says when we hear the hadith about Allah’s descent, we shouldn’t think it means He leaves the Throne and comes down like a person moving from one place to another. That kind of imagery is clearly false— as it is not the “apparent meaning” of the hadith.
Translation: Ibn Taymiyyah said: This hadith (Allah descends at the last third of the night) does not apparently mean that Allah descended from above the Throne and moved to be next to the worshippers, nor does it apparently mean that all of existence becomes void of Allah except for that specific place. That kind of meaning, which is known to be false by necessity and by sensory perception, is not the apparent meaning of this hadith. Everyone who understands language knows that this is not what the hadith means.
So if the hadith, when taken in isolation from context, did imply a false meaning, then once we factor in this obvious, well-known, necessary, and sensory knowledge, we cannot call the false meaning the “apparent meaning” of the hadith anymore. That would be a mistake even in naming.
And whoever denies this and insists on calling it the apparent meaning has ignored that the necessary knowledge—known immediately and clearly to all sensible people—is one of the connected contextual clues in speech. And it is even stronger than attached verbal clues like conditions, exceptions, or adjectives.
So just as these attached words (like “except,” “if,” or an adjective) change the apparent meaning of a statement, this kind of sensory or obvious knowledge does even more so. And it is known that understanding any speech requires knowledge of who is speaking, their situation, and the language used. This surrounding knowledge is part of what gives meaning to words. Therefore, what appears from the speech includes what appears in light of that knowledge.
In short, Ibn Taymiyyah is saying: the claim that Allah’s descent in the hadith means He leaves the Throne and physically moves into a place like creatures do—that’s not what the hadith actually appears to mean. That idea is false by necessity and not the “apparent” meaning in Arabic or in the context of revelation.
Bayan Talbis Al Jahmiyyah (6/251-253)
Imam Al-Daarimi refutes Bishr Al-Marisi’s claims regarding the ḥadīth of Allah’s nuzūl (descent) by addressing his misinterpretations and logical inconsistencies. Bishr Al-Marisi claims that Allah’s descent refers to His command, authority, mercy, or angels. He argues that command authority, mercy nor angels do not call upon people to seek forgiveness, make supplications, or respond to prayers, as Allah does in the ḥadīth.
Ad-Daarimi says that Allah’s command, mercy, and angels are constantly present at all times, day and night, without interruption. If the descent referred to these aspects, there would be no reason to specify a particular time, such as the last third of the night. The fact that the ḥadīth pinpoints this period shows that the descent is something distinct and specific, not an ongoing, general reality.
Ad-Daarimi explains that Allah is above His ʿArsh while being with His creation by His knowledge, not by His essence. He references Allah’s closeness to creation, such as being “closer than the jugular vein,” while still maintaining His essence above the ʿArsh.
Imam Ad-Daarimi points out that Al Marisi quotes ambiguous statements from Ibn ʿUmar and Abū Al-Bakhtarī, while ignoring clear and explicit texts. He points out that the Qur’an and the narrations of over twenty companions collectively affirm that Allah is above the heavens and descends in a manner befitting Him.
Translation: So among the greatest arguments of the opponent to regarding the reject the hadith of the Rasül Allāh descent was a narration attributed to Abū Mu’awiyah Al-Darir-perhaps it is fabricated against him-that he said: His descent is His command, His authority, His angels, His mercy, and what resembles that So we said to him: O opponent, indeed the wording of the Rasûl Allah invalidates what you have narrated from Abu Mu’awiyah, and if he said it, the hadith refutes him and invalidates his claim; because the wording of the hadith is: “When a third of the night or half of the night has passed, Allah descends to the lowest heaven and says ‘Is there anyone supplicating so that I may respond to him? Is there anyone seeking forgiveness so that I may forgive him? Is there anyone asking so that I may grant him?’ until the dawn breaks.” And we have brought the hadith with its isnad at the beginning of this book.
If it were as you narrated from Abu Mu’awiyah and claimed yourself as well, that it is His command, His mercy, and His authority, then His command and His authority would not speak like this, nor would they call people to seek forgiveness and supplicate to Him. Neither do the angels call people to respond to the call, seek forgiveness, or ask for what they desire, because Allah, the Exalted, is the One who oversees that, without anyone else Another point is that His command, His angels, His mercy. and His authority are constantly descending during the hours of the night and day and at every moment without ceasing or interruption. So why is the descent specified to a third of the night, from among the times of night and day, such that the Rasul Allah allocated that specific time and said: “until the dawn breaks.”
According to your claim, His mercy descends upon people during a third of the night, and when the dawn breaks, it is raised, as per your claim This, by Allah, is an impossible tafsir and a mislead ta’wil, which is invalidated by the apparent wording of the hadith As for what you narrated at the beginning of your book from Al-Marīsi: that Allah is in every place, on the authority of Ibn ‘Uyaynah, from ‘Amr ibn Dinär, from Ibn ‘Umar, that he said to a man: “Do not say: Allah is Wherever He was, for He is in every place.
So the ta’wil of this, O opponent, is as we have explained: that He, from above His ‘Arsh, is in every place by His knowledge, and He is with everyone who speaks in secret, and closer than the jugular vein, as Allah, the Exalted, said -not that His essence is in every place, between the creation, in the earth and locations, and beside every worshiper, standing or sitting. Rather, He is above His ‘Arsh with those in the east just as He is with those in the west, and with those in the seventh earth just as He is with those in the seventh heaven.
Nothing is distant from Him, neither in the earth nor in the heavens, and nothing of His creation is hidden from Him And it is astonishing, from you and your leader Bishr Al-Marīsi, that he uses deceit in his misguidance by citing Ibn ‘Umar and Abū Al-Bakhtari while abandoning the explicit and clarified text from Ibn ‘Umar regarding the ru’yah (vision of Allah) and the ‘Arsh, contrary to the deceit he claimed from the Book of Allah, and the narration of more than twenty companions collectively from the Rasûl Allah regarding the nuzul and that Allah, the Exalted, is in the heaven, not on the earth
Naqd Al-Imam Ad-Dārimi ‘Alā Al-Marīsi Al-Jahmi, Pg 188- 190
Shayk Al Islam Ibn Taymiyyah Refuting The Suppposed Interpretation on Nuzool from Imam Malik and Imam Ahmad and he discusses all the views from the Hanabila on Nuzool.
The Shayk says: Some people who claim to follow the Sunnah and hadith have interpreted the hadith of descent (nuzul) and similar texts that mention the necessary actions of the Lord, such as coming (ityan), arriving (maji’), and descending (hubut), in a figurative manner.
They have attributed this interpretation to Malik (Narrated by Ibn ‘Abd al-Barr in al-Tamhid and Ibn Furak in Mushkil al-Hadith that Malik ibn Anas was asked about the hadith: “Indeed, Allah descends at night to the lowest heaven.”
He replied: “His command descends.” (See: al-Tamhid 7/143, Mushkil al-Hadith by Ibn Furak, p. 101.), and to Ahmad ibn Hanbal (Narrated by Ibn Hazm in al-Fasl 2/173 that Ahmad ibn Hanbal said regarding the verse: “And your Lord comes…” (Surah al-Fajr 89:22) “Its meaning is: ‘And the command of your Lord comes’.”
Also, Ibn al-Jawzi in Zad al-Masir 1/225, in the tafsir of “Are they waiting except that Allah comes to them…” (Surah al-Baqarah 2:210), reported that Ahmad ibn Hanbal said: “What is meant is His power and His command.”), to the extent that later scholars among Ahmad’s followers—such as Abu al-Hasan ibn al-Zaghuni and others—have reported two opinions from Ahmad regarding interpretation (ta’wil) in this matter, whereas in other issues, there was no known dispute about interpretation from him.
At times, Ibn ‘Aqil permitted interpretation, and at other times, he prohibited it and deemed it permissible in certain cases (Ibn ‘Aqil was deeply engaged in examining people’s arguments. At times, he followed the approach of denying Allah’s attributes (sifat khabariyyah), as he did in his book Dhamm al-Tashbih wa Ithbat al-Tanzih; at other times, he affirmed Allah’s attributes and refuted the deniers and the Mu’tazilah with various clear evidences. Sometimes, he considered interpretation (ta’wil) necessary, as he did in al-Wadih and other works, while at other times, he prohibited and condemned interpretation, as he did in al-Intisar li-Ashab al-Hadith. (See: Dar’ Ta’arud al-‘Aql wa al-Naql 8/60-61.)
In his view, interpretation sometimes applies to all of the sifat khabariyyah (informative attributes) and he refers to them as “additions” (idafat) rather than attributes (sifat), in agreement with what he took from the Mu’tazilah, such as Abu ‘Ali ibn al-Walid and Abu al-Qasim ibn al-Tuban (I could not find their biographies.), both of whom were disciples of Abu al-Husayn al-Basri. Abu al-Faraj ibn al-Jawzi agreed with Ibn ‘Aqil on this in some of his books, such as Daf’ Shubah al-Tashbih bi-Akuff al-Tanzih, though he contradicted him in other writings.
Most of Imam Ahmad’s followers did not confirm any dispute from him regarding interpretation (ta’wil), whether in these attributes or others.
Lie From Al Ghazali on Imam Ahmad
Abu Hamid al-Ghazali reported that some Hanbalis claimed Imam Ahmad only interpreted three hadiths:
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“The Black Stone is the Right Hand of Allah on Earth.” (Narrated as a marfu’ hadith by Ibn ‘Adi in al-Kamil 1/336, al-Khatib al-Baghdadi in Tarikh Baghdad 6/328, and Ibn al-Jawzi in al-‘Ilal 2/84, all from the chain of Ishaq ibn Bishr al-Kahili from Abu Ma’shar al-Madani from Muhammad ibn al-Munkadir from Jabir. Ibn al-Jawzi said: “This hadith is not authentic; Ishaq ibn Bishr was declared a liar by Abu Bakr ibn Abi Shaybah and others.” Ibn al-‘Arabi stated in Fayd al-Qadir 3/409: “This hadith is false and should be disregarded.” It was also weakened by al-Suyuti in al-Jami’ 1/15 and al-Albani in Da’if al-Jami’ 3/110.).
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“The hearts of the servants are between two fingers of the Most Merciful.” (Narrated by Ahmad in al-Musnad 2/168 and Muslim in Kitab al-Qadar, Chapter: The Control of Allah Over Hearts as He Wills 4/2045, Hadith 2654. Also narrated by al-Ajurri in al-Shari’ah p. 316 and ad-Daraqutni in Kitab al-Sifat p. 45, from ‘Abd Allah ibn ‘Amr ibn al-‘As, who heard the Prophet ﷺ say: “The hearts of the children of Adam are between two fingers of the Most Merciful, like one heart, which He turns as He wills.”)
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“Indeed, I feel the breath of the Most Merciful coming from Yemen.” (Narrated by Ahmad in al-Musnad 2/541 through Shabib ibn Ruh from Abu Hurayrah, and by al-Bayhaqi in al-Asma’ wa al-Sifat p. 462-463 through Jubayr ibn Nufayr from Salamah al-Sakuni, with the wording: “Indeed, faith is Yemeni, and wisdom is Yemeni, and I find the breath of your Lord from before Yemen.” Al-‘Iraqi stated in al-Mughni ‘an Hamli al-Asfar 1/103: “Its narrators are trustworthy.” Al-Haythami said in Majma’ al-Zawa’id 10/55-56: “The narrators of Ahmad are those of the authentic collections except for Shabib, and he is trustworthy.”).
This claim is a false attribution to Ahmad, as no one has reported it from him with an authentic chain. None of his companions recorded it from him, and the Hanbali scholar that al-Ghazali mentioned is unknown and unreliable.
Additionally, there was a dispute among his followers about whether Ahmad differed in his interpretation of coming (maji’), arriving (ityan), and descending (nuzul). Hanbal ibn Ishaq (He is Hanbal ibn Ishaq ibn Hanbal ibn Hilal ibn Asad, Abu ‘Ali al-Shaybani, the cousin of Ahmad ibn Hanbal. Al-Khatib said: “He was trustworthy and reliable.”)
Al-Khallal said: “Hanbal transmitted from Ahmad valuable narrations, but some were odd.” reported that Imam Ahmad argued in the mihna using the verse “Are they waiting except that Allah comes to them…” (Surah al-Baqarah 2:210) saying, “It means His command comes.”
A third group among Ahmad’s followers held that he made this statement at a particular time, and they considered it one of his reported views. Those among them who support ta’wil (figurative interpretation)—such as Ibn ‘Aqil (Ibn ‘Aqil’s biography was mentioned earlier (p. 160).) and Ibn al-Jawzi (Ibn al-Jawzi’s biography was mentioned earlier (p. 160).)—used this as their main argument. Even Abu al-Faraj Ibn al-Jawzi referenced it in his Tafsir (See Zad al-Masir 1/225.), without mentioning anything from Ahmad or the Salaf that contradicts it.
There is no doubt that the widely transmitted reports (In some manuscripts, the text reads: “the widely transmitted reports.”) from Ahmad contradict this narration and make it clear that he did not say that “the Lord comes, arrives, and descends as His command.” Rather, he criticized those who said this.
Two Opinions on Imam Ahmad’s Interpretation of Nuzul (Descent)
Those who reported Ahmad’s figurative interpretation of nuzul (descent) and similar actions had two opinions:
- Some interpreted it as meaning “intention,” just as some interpreted the verse: “Then He directed Himself to the heaven” (Surah Fussilat 41:11) as meaning “intended” or “directed His will.” This is the interpretation mentioned by Ibn al-Zaghuni (Ibn al-Zaghuni’s biography was mentioned earlier (p. 160).).
- Others interpreted it as referring to “the coming of His command” or “the descent of His command.” This was the view narrated by Hanbal.
A group of Imam Ahmad’s followers and others—such as Qadi Abu Ya’la (Qadi Abu Ya’la and others who agreed with Abu al-Hasan al-Ash’ari—held that actions are the same as their results (al-fi’l huwa al-maf’ul), meaning that no voltional actions (fi’l ikhtiyari) occur within Allah’s essence. They said that nuzul (descent), istiwa (establishment), and other such acts are things that Allah brings into existence within creation (See: al-Mu’tamad fi Usul al-Din by Qadi Abu Ya’la, p. 132.).
This is the opinion explicitly attributed to Abu al-Hasan al-Ash’ari (See al-Asma’ wa al-Sifat p. 410-448, Usul al-Din by al-Baghdadi, p. 113.), who said that istiwa was an action that Allah performed upon the Throne, thereby becoming “established” upon it. This was also the opinion of Abu al-Hasan Ibn al-Zaghuni.
The False Attribution to Malik that he did Ta’weel
These individuals claim to follow the Salaf, but this is not the case, as has been explained elsewhere. Similarly, a narration has been attributed to Malik, reported through his scribe, Habib ibn Abi Habib (Habib ibn Abi Habib al-Misri, Malik’s scribe, also known as Abu Muhammad. His father’s name was Ibrahim, or according to another view, Marzuq. Ibn Hajar said about him: “He is abandoned (matruk); Abu Dawud and others declared him a liar.” He died in 210 AH. See: Taqrib al-Tahdhib 1/149, Mizan al-I’tidal 1/452.).
However, he is a known liar according to scholars of transmission, and no one among them accepts his reports from Malik. Another narration has also been reported (The version used here is from the manuscript. In the printed text, it reads: “Another narration.”) and was referenced by Ibn ‘Abd al-Barr (See al-Tamhid by Ibn ‘Abd al-Barr, 7/143. It was also mentioned by Ibn al-Qayyim in Mukhtasar al-Sawa’iq p. 391, who stated: “The second chain contains an unknown transmitter whose reliability is not known.”). However, its chain of transmission includes a narrator who is unknown.
The Debate Over Movement and Transition
Among Ahmad’s followers and others who claim to follow the Sunnah and hadith, there is disagreement regarding nuzul (descent), ityan (arrival), and maji’ (coming):
- Some say that it occurs with movement and transition.
- Some say it occurs without movement and transition.
- Some remain silent, neither affirming nor denying it.
These three opinions were mentioned by Qadi Abu Ya’la (Qadi Abu Ya’la collected the reports from Imam Ahmad regarding fiqh, usul, and theological matters. He compiled them in his book Ikhtilaf al-Riwayat wa al-Wajhayn, which was recently published by Maktabat al-Ma’arif in Riyadh, edited by Dr. ‘Abd al-Karim al-Lahim. The published edition includes issues related to fiqh and usul only in his book Ikhtilaf al-Riwayat wa al-Wajhayn.
- The first view is that of Abu ‘Abdullah Ibn Hamid (Al-Husayn ibn Hamid ibn ‘Ali ibn Marwan Abu ‘Abdullah al-Baghdadi. Abu Ya’la said about him: “He was the leader of the Hanbalis of his time, their teacher, and their jurist.” He died in 403 AH. (See: Tabaqat al-Hanabila 2/171, Tarikh Baghdad 7/303, al-Manhaj al-Ahmad 2/98.).
- The second view is that of Abu al-Hasan al-Tamimi (Abu al-Hasan al-Tamimi was ‘Abd al-‘Aziz ibn al-Harith ibn Asad al-Tamimi. Abu Ya’la described him as “a man of high status, who spoke on matters of dispute and authored works on inheritance and theology.” He died in 371 AH. (See: Tabaqat al-Hanabila 2/139, Tarikh Baghdad 10/421, al-Manhaj al-Ahmad 2/79.)
- The third view is that of Abu ‘Abdullah Ibn Batta (Ibn Batta’s biography was mentioned earlier (p. 155).
Some among these scholars refrain from affirming the wording but agree with the meaning, which is the position of many of them, as mentioned by Abu ‘Umar Ibn ‘Abd al-Barr (Such as Abu Bakr ‘Abd al-‘Aziz. See Dar’ Ta’arud al-‘Aql wa al-Naql 8/2.).
Others refrain from affirming either the wording or the meaning, with some having a general understanding and others having a detailed understanding, either correctly or incorrectly.
Interpretation of Istiwa and Nuzul
Those who attribute this narration to Ahmad and others who claim adherence to the Sunnah and hadith have two interpretations:
- That it refers to Allah’s command and His decree arriving.
- That it refers to His intention and will.
This is how some have interpreted the verse: “Then He directed Himself to the heaven while it was smoke” (Surah Fussilat 41:11), saying that it means “He intended and directed His will toward it.”
This interpretation was supported by a group of Arabic linguists, including Abu Muhammad ‘Abdullah ibn Qutaybah (Abdullah ibn Muslim ibn Qutaybah, Abu Muhammad al-Katib al-Dinuri, also known as al-Marwazi. Al-Khatib said about him: “He was trustworthy, religious, virtuous, and the author of well-known books, including Mushkil al-Qur’an and Mushkil al-Hadith.” He died in 276 AH. See: Tarikh Baghdad 10/70, Shadharat al-Dhahab 2/169.
He mentioned this in his book Mukhatalif al-Hadith, Ibn Qutaybah wrote this book to refute the rationalist theologians (Ahl al-Kalam) and the Ahl al-Ra’y who rejected certain hadiths by claiming their apparent meanings contradicted reason, the Qur’an, or tanzih (divine transcendence). The book has been published multiple times, including by Dar al-Kitab al-‘Arabi and Dar al-Kutub al-‘Ilmiyyah in Lebanon, and by Maktabat al-Kulliyat al-Azhariyyah in Egypt.)
Sharh Hadith An Nuzool Pg 202-212
Ibn Taymiyyah explains the Hadith In Sahih Muslim Where The Prophet ﷺ says ” You are the Most High, There is nothing above You. You are The Most Near (al-Baatin), and there is nothing below You.”
The meaning of al-Baatin (the Most Near) is that Allah’s knowledge, power, and awareness encompasses all things while He remains above the Throne. It does not mean that Allah is within creation or exists without a place. (For more as to what the the earlier scholars say about what it means for there to be nothing below him check my tiktok post.)
Translation: It has been authentically reported in Sahih Muslim that the Prophet ﷺ said: “You are the First, and there is nothing before You. You are the Last, and there is nothing after You. You are the Most High (Ad-dhahir), and there is nothing above You. You are the Most Near (al-Batin), and there is nothing below You.” (Narrated by Muslim in Kitab adh-Dhikr wa ad-Du’a, Chapter: What is Said When Sleeping 4/2084, Hadith 2713; al-Bayhaqi in al-Asma’ wa as-Sifat, p. 226, both through Abu Salih from Abu Hurayrah; also narrated by Ahmad in al-Musnad 2/381, 404; Abu Dawud in Kitab al-Adab, Chapter: What is Said When Sleeping 5/301, Hadith 5051; at-Tirmidhi in Kitab ad-Da’wat, Chapter 19 5/472, Hadith 3400; and Ibn Majah in Kitab ad-Du’a, Chapter: What to Say When Lying Down 2/1274, Hadith 3873, all through Sahl from his father from Abu Hurayrah.).
The Meaning of al-Batin (The Most Near)
Similarly, this hadith was mentioned by Qatadah in his Tafsir, which shows that al-Batin does not mean “nearness” (qurb), nor does the word al-Batin indicate this meaning. Likewise, the word qurb in the Qur’an and Sunnah is not used in a general sense like the word ma’iyyah (togetherness), nor is qurb in Arabic and the Qur’an used in the same manner as ma’iyyah.
When someone says “this is ma’a (with) this,” it means companionship, association, and accompaniment, but it does not indicate that one entity is physically close to the other or mixed with it.
That is why when it is said that Allah is with them, it means His knowledge, power, and authority encompass them, while He remains above His Throne, as stated in the Qur’an and Sunnah.
Allah says: “He is the One who created the heavens and the earth in six days, then established Himself over the Throne. He knows what enters the earth and what emerges from it, what descends from the sky and what ascends therein, and He is with you wherever you are.” (Surah al-Hadid 57:4). This verse informs that despite His transcendence above the Throne, He knows everything, and His elevation does not prevent Him from knowing all things.
Similarly, in the hadith of the a’wal (supports of the Throne), which is in the Sunan, the Prophet ﷺ said: “By Allah, He is above His Throne, and He knows what you are upon.” (Narrated in the Sunan collections.). However, there is no wording in the hadiths of qurb (nearness) that states: “He is above His Throne and close to everything.” Rather, Allah says: “Indeed, the mercy of Allah is near to the doers of good.” (Surah al-A’raf 7:56) and: “And when My servants ask you concerning Me, indeed I am near. I respond to the invocation of the supplicant when he calls upon Me.” (Surah al-Baqarah 2:186).
The Prophet ﷺ also said: “Indeed, you are not calling upon One who is deaf or absent. Rather, the One you call upon is All-Hearing and Near.” (Narrated by al-Bukhari and Muslim.).
It cannot be said that this nearness refers to His knowledge and power alone, for He is already all-knowing and all-powerful. The Companions had no doubt about this, nor did they ask about it. Instead, they inquired about His nearness to those who invoke Him and engage in intimate supplication (munajat). That is why Allah said: “And when My servants ask you concerning Me, indeed I am near. I respond to the invocation of the supplicant when he calls upon Me.” This confirms that He is near and responsive.
Interpretation of Qurb (Nearness) by Some Scholars
A group of Ahl as-Sunnah interpreted nearness (qurb) in the verse and the hadith as referring to knowledge (‘ilm), because this is the intended meaning—that if Allah knows and hears the supplication of the caller, then the purpose is fulfilled. This is what led some to say that He is “close to everything” in terms of knowledge and power. This interpretation has been attributed to some of the Salaf, such as Maqatil ibn Hayyan, as well as many later scholars. However, none of them said that Allah’s essence (dhat) is close to everything.
This interpretation is accepted by all Muslims:
- Those who affirm that He is above the Throne.
- Those who deny that He is above the Throne.
Sharh Hadith An Nuzool Pg 362-365
Ibn Taymiyyah Vs The Muktakallimeen on Allah’s actions like nuzool, coming being temporary
Ibn Taymiyyah argues that the dispute over Allah’s actions, such as coming, descending, and creating, comes from two main disagreements. The first is whether these are real actions of Allah or just created effects. The Salaf and most scholars say they are real actions, while the Jahmiyya, Mu‘tazila, and some Ash‘arites say they are just effects.
The second disagreement is whether Allah performs actions by His will. The Salaf and many philosophers say yes, while the Jahmiyya, Mu‘tazila, and some Ash‘arites say no, because they believe this would mean Allah changes. Ibn Taymiyyah rejects their arguments, showing that their logic leads to contradictions, like denying Allah’s speech or claiming the world is eternal. His main point is that Allah acts by His will and power, and these actions are not the same as creation but are attributes of Allah.
Translation: The dispute among people regarding the meaning of the hadith about descent and similar matters mentioned in the Quran and Sunnah, such as coming, arriving, ascending to the heavens, and settling on the Throne, as well as transitive actions like creation, kindness, and justice, stems from a deeper disagreement concerning two fundamental principles.
One of these principles is whether Allah performs actions or whether His act of creating the heavens and the earth is itself the created thing. This matter is debated between two well-known positions. The first position, which is transmitted from the Salaf and recorded by al-Bukhari in Khalq Af‘al al-‘Ibad as the view of scholars generally without mentioning any disagreement, is that Allah’s actions are real and distinct from creation.
This position was also upheld by al-Baghawi and others as the doctrine of Ahl al-Sunnah. Likewise, it was confirmed by Abu ‘Ali al-Thaqafi, al-Dib‘i, and others from the companions of Ibn Khuzaymah, who agreed upon it as the belief of Ahl al-Sunnah. Al-Kalabadhi in al-Ta‘arruf li-Madhhab Ahl al-Tasawwuf affirmed that this was also the view of the Sufis and that it was widely accepted among the Hanafis.
Some theologians, such as al-Razi, sought to dispute this view, leading some to assume that it was a minority position, whereas in reality, it was the belief of the Salaf and the majority of various Islamic groups. Most of the followers of Imam Ahmad, especially the earlier ones, upheld this view, as did many later ones. It is also one of the two positions attributed to Qadi Abu Ya‘la. Additionally, it was the stance of leading Maliki and Shafi‘i scholars, Ahl al-Hadith, and many theological groups, including the Hishamiyya, the Karramiyya, some Mu‘tazila, and even several early and later philosophers.
The opposing view, held by the Jahmiyya, most of the Mu‘tazila, and later Ash‘arites, asserts that Allah’s act of creation is nothing other than the created thing itself. They argued that Allah does not truly perform actions such as creation, kindness, or justice; rather, only the created effects exist. Some later philosophers, such as Ibn Sina and his followers, extended this argument, claiming that Allah’s act of creation is eternal and necessary, which led them to affirm the eternity of the universe.
The Mutakallimun (theologians) who denied Allah’s actions put forth an argument stating that if Allah’s actions were real, they would have to be either eternal or created. If eternal, this would mean the creation itself was eternal, contradicting revelation. If created, this would mean that something created exists within Allah, which they considered impossible, as it would imply change in Him. Based on this reasoning, they concluded that Allah’s act of creation is nothing more than the created thing itself.
The Salaf and the majority of scholars refuted this argument by rejecting its premises. They argued that divine actions do not require another action to bring them into existence, just as creation does not require a second creator. They affirmed that Allah’s will and power are sufficient for Him to act freely without dependence on anything else. They also rejected the claim that infinite regress applies to Allah’s actions, asserting that such arguments only apply to created things, not to the self-sufficient Creator.
Another major dispute concerns whether Allah performs volitional actions by His will and power or whether He is eternally static without any new actions. The Ahl al-Hadith, most philosophers, the Karramiyya, and some early Ash‘aris affirmed that Allah performs actions such as speaking and creating by His will and power. They rejected the argument that newly occurring actions imply imperfection in Allah. They maintained that volitional actions do not necessitate change or deficiency but are instead part of Allah’s perfection.
The opposing view, held by the Jahmiyya, Mu‘tazila, and most Ash‘aris, denied that Allah can perform new actions. They argued that if He did, this would imply He undergoes change, which they deemed impossible. This led them to deny that Allah truly speaks, claiming instead that His speech is an eternal meaning within Himself and that the Quran is merely a created expression of this meaning.
The Salaf and rationalists who opposed this argument pointed out that there is a distinction between Allah’s necessary existence and the contingency of His actions. The fact that Allah wills and acts freely does not imply imperfection but rather affirms His power and sovereignty.
The Mutakallimun argued that Allah’s actions, if real, would require an infinite regress of actions. They claimed that if Allah’s action were distinct from creation, it would itself require another action, leading to endless causes. If, however, divine action were created, then it would exist outside of Allah, contradicting their concept of divine simplicity.
Ibn Taymiyyah refutes this by arguing that Allah’s actions do not require another action to bring them into existence. The concept of causality that applies to creation does not apply to Allah. Just as created things do not require a second creator, divine actions do not require another action to exist. The infinite regress argument, therefore, does not apply to Allah, since it is only relevant to dependent things, not the self-sufficient Creator.
A key historical dispute arose regarding whether Allah’s speech is created (makhluq) or uncreated (ghayr makhluq). The correct view, upheld by Imam Ahmad, Ibn Khuzaymah, and al-Bukhari, is that Allah speaks with His will and power and that His speech is uncreated. However, the term muhdath (occurrent) was rejected because, in theological debates, it was often associated with being makhluq (created).
The Mutakallimun, including Ibn Kullab and the early Ash‘aris, argued that Allah’s speech is an eternal meaning within Himself rather than actual spoken words. They denied that Allah speaks with His will. Imam Ahmad and other Salafi scholars strongly opposed this, warning against Ibn Kullab’s ideas and his followers, such as al-Harith al-Muhasibi.
Later philosophers, especially Ibn Sina, introduced the idea that Allah’s creation is an eternal emanation rather than a volitional act. They argued that the world is a necessary effect of Allah’s existence and that creation is eternal, since Allah’s nature does not change. This view was influenced by Aristotelian philosophy, which considered movement and existence to be eternal.
The Salaf and scholars rejected this view, stating that Allah creates by His will, not by necessity. The eternity of the universe contradicts the Quran and Sunnah. They also argued that Allah’s will does not require temporality; rather, He has always been able to create whenever He wills.
Sharh Hadith An Nuzool Pg 401-416
Isḥāq ibn rahwayh (d.280AH) the student of Imam Ahmad says allah ﷻ descends without leaving the throne.
Translation: Ishaq ibn rahwayh (d.238AH) said: I came to Abdullah bin tahir the Amir and he said: What are these Ahadith that you narrate? I said: Which? May Allah make the Amir good? He said: you narrate that Allah descends to lowest heaven! I said: It was narrated by trustworthy people who narrated the rulings and fasting. He said: So He descends and leaves His Throne empty? I said: Allah is able to descend without leaving His Throne empty from Him? He replied: Yes, then I said: then why are objecting on this.
Al-Usool al-Mujarradah ‘alā Tartīb al-Qaşīdah by ibn al-Banna’ (d.471AH) Pg 47
Imam Ash-Shafi’i رحمه الله (d.204AH) affirms that Allah ﷻ draws closer to creation however he wills.
Translation: Ibn al-Qayyim reported that Imam Ash-Shafi’i (d.204AH) said The statement concerning the Sunnah which I am upon, and which I have seen our companions, the people of Hadith, to be upon, those whom I have seen and learned from, such as Sufyan, Malik, and others, is the testimony that there is no deity worthy of worship besides Allāh, and that Muhammad is the Messenger of Allah. That Allah the Exalted is above His Throne, above His sky; He draws close to His creation however He wishes, and that Allah the Exalted descends to the lowest heaven however He wishes.
Ijtima’ al-Juyush al-Islamiyah by Ibn Qayyim Al-Jawziyya Pg 165
Easiest way to refute the interpretation of Allah ﷻ ‘s nuzool, is to show the hadith of Allah ﷻ sending down one part of his mercy down to earth already so it renders their interpreation invalid as it illogical to say that Allah’s mercy descends every last third of the night if he already sent it when he created the heavens and the earth.
Imām Mālik (d. 179 AH), Sufyān (d. 161 AH), Fudayl ibn ʿIyāḍ (d. 187 AH), Ibn al-Mubārak (d. 181 AH), and Wakiʿ (d. 197 AH) all from the salaf who affirmed that allah ﷻ descension is true and they said there’s no specific limit to his descending proving the reality of his descending but not going into how he does it.
Translation: Wahb informed me [from Ibn Şāḥ] from Zuhayr ibn ‘Abad that he said: “Every one of the scholars I encountered, such as Mālik (d. 179 AH), Sufyan (d. 161 AH), Fudayl ibn ‘lyād (d. 187 AH), ‘Îsā, Ibn al-Mubarak (d. 181 AH), and Waki (d. 197 AH), all said: ‘The nuzül (descent) is true.” Ibn Wadāḥ said: “I asked Yūsuf ibn ‘Adī (d. unknown) about the nuzül, and he said: ‘Yes, I affirm it, and no one specifies a limit for it.’ I also asked about it from Ibn Main (d. 233 AH), and he said: ‘Yes, I affirm it, and no one specifies a limit for it. (meaning he descends as he wills) Muhammad said: “This hadith is clear that Allah, the Exalted, is upon His ‘Arsh in the sky, above the earth, and it is also clear in the Book of Allah and in numerous hadith from the Raul Allah.
Usul Al-Sunnah By Ibn Zameen Al-Maliki Pg 113
Imam At Tabari uses the verse in Surat Al Baqarah 2:210- Do they await but that Allāh should come to them in covers of clouds and the angels [as well] and the matter is [then] decided? And to Allāh [all] matters are returned.
And the verse in Surat Al Fajr 89:22- And your Lord has come1 and the angels, rank upon rank,He connects these verses to Allah ﷻ descending. 2:210 being used specifically is a clear refutation of ta’wil on this matter because the verse says do they await for Allah AND THE ANGELS to descend to them
It also refutes tafweed al ma’na because this verse is addressing ahlul kitab and if the meaning is unknown to us why would allah ﷻ ask this question to them when they wouldn’t know what it means ..?!
Translation: So all these meanings that we have mentioned, which have been conveyed by the reports, the Qur’an, and the tanzil (revelation), are firmly established based on the reality of affirmation, and we negate any resemblance to creation. We say: Allah hears sounds, but His hearing does not involve the ear or a limb like the limbs of the children of Adam. Likewise, He supports individuals with a vision that is not like the sight of the children of Adam, which is a bodily organ. He has two hands, a right hand, and fingers, but they are not limbs; rather, they are two hands spread out in blessings upon the creation, not closed off from goodness.
He has a face, but it is not like the faces of creation, which are made of flesh and blood. We say that He laughs to whomever He wills among His creation. But we do not say that this is like the breaking of teeth. He descends every night to the lowest heaven. If anyone denies any of what we have mentioned, we say to him: Indeed, Allah, the Exalted, mentions in His Book: “And your Lord has come, and the angels in rows, in rows.” And He says: “Do they wait except that Allah should come to them in the shadows of the clouds?” And He says: “Do they wait except that the malā’ikah (angels) should come to them, or that your Lord should come, or that some of the signs of your Lord should come?”
At-Tabsirah fi Ma’alim ad-Din – Imam Ibn Jarir at-Tabari (310H) Pg 142
Imam At Tabari (d.310AH) explicitly affirms that we take the apparent regarding Allah ﷻ descending
Translation: Imam At Tabari (d.310AH) says: If one of them says to us: “What do you say about the meaning of that?” We would say to him: The meaning of that is what is indicated by the apparent meaning of the report. And we have nothing concerning the report except submission and belief in it. So we say: Our Lord – Jalla Jalaluh – will come on the Day of Judgment, and the angels will line up in rows, and He will descend to the lowest heaven and descend to it every night. We do not say: “This means that His command descends.” Rather, we say: “His command is descending to it every moment and hour, and to all other parts of His creation.”
At-Tabsirah fi Ma’alim ad-Din – Imam Ibn Jarir at-Tabari (310H) Pg 146
When the opponent tries to reinterpret Allah’s “coming” as meaning “His command comes,” Imam At-Tabari refutes this and says that if Allah is said to “come”, it is Allah Himself who comes, not His command. He uses the same reasoning to refute his ta’wil, of the angels: if the angels “come,” it is understood as the angels themselves coming, not merely their command.
Translation: If he says: “I deny that, that the descent is a movement, and that it is not permissible for Him to transition from one place to another, because that is from the attributes of created bodies!” It is said to him: Indeed, Jalla Thana’uh said: “And your Lord comes, and the angels are arranged in rows.” Is it not permissible for Him to come? If he says: “It is not permissible for Him, and the meaning of this statement is: ‘And the command of your Lord comes.” It is said: Indeed, Allah informed us that He Himself will come along with the angels; you claimed that His command comes, not He Himself.
Likewise, you would say that the angels do not come, only the command of the angel comes, just as you said that the meaning of the coming of The Lord (Tabarak wa Ta’ala) is the coming of His command. If he says: “I do not say this about the angel, but I say this about the Lord.” It is said to him: Indeed, the report of the coming of The Lord (Tabarak wa Ta’ala) and the angels is one report, and you claimed that in the report about The Lord, it is His command that comes, not He Himself; but you claimed about the angels that they come themselves, not their command. So what is the difference between you and the one who disagrees with you in this and says: “Rather, The Lord is the one who comes, but as for the angel, only his command comes, not he himself?”
At-Tabsirah fi Ma’alim ad-Din – Imam Ibn Jarir at-Tabari (310H) Pg 144-145
Imam Ibn al-Mubarak (d.181AH) said Allah ﷻ descends as he wills.
Translation: Abdullah ibn al-Mubarak was asked about the descent on the night of the middle of Sha’ban, and Abdullah said: “O weak one, He descends every night.” So, a man said to him: “O Abu Abdur-Rahman how does He descend? Isn’t that place empty of Him?” So, Abdullah said: “He descends as He wills. In another narration of this story, Abdullah ibn al-Mubarak said to the man: “When you hear a hadith from the Messenger of Allah accept it.”
Aqidatus-Salaf wa As-habil-Hadith by Imam Sa Sabuni (d.449AH) Pg 196
Ibn Rajab al-Ḥanbalī says that nuzool had to have been done at a specific point in time as the hadith is clear that Allah ﷻ does this actions of nuzool on the last third of the night and says those who object to this hadith by stating that in different countries the last third of the night differs and says if this ugly objection was brought to the prophet ﷺ and his rightly guided caliphs they would’ve punished them instead of debating them.
Trasanltion: Ibn Rajab al-Hanbalī said: Some have objected to the Hadith of Nuzül in the last third of the night by saying: The third of the night differs in different countries so Nuzül can’t be at a specific time. However, it’s necessarily known according to the religion of Islam the ugliness of this objection, and that had the Messenger and his rightly guided Caliphs heard someone making this objection, they wouldn’t debate him. Rather, they would hasten to punish him and to count him among the ranks of the hypocritical lying opposers.
Bayan Fadhl ‘Ilm al-Salaf ‘ala ‘Ilm al-Khalaf By Ibn Rajab Pg 38-39
Ibn Khuzaymah (d.311AH) says that nuzool means Allah ﷻ goes down and the muhaqiq Abdul Aziz Al Shahwan clarifies that this proves his essence is above because it would have to be above to go from a higher place to a lower place.
Translation: We are those who affirm and believe in what is mentioned in these reports regarding the descent, without engaging in speculation about did its nature or manner, as the Prophet .not describe to us the manner of the descent In these reports, it is clear, established, and authentic that Allah is above the lowest heaven, which our Prophet informed us that He descends to. It is impossible in the Arabic language to say: “He descended from below to above,” and it is understood in the speech that descent means from above to below. It means that His descent to the lowest heaven implies His existence above it, as it involves a movement from a higher place to a lower one.
Kitab At Tawheed by Ibn Khuzaymah Pg 290
Shayk Al Islam Ibn Taymiyyah clearly states that the descent of Allah is not like how we go from a higher floor to a lower floor.
Translation: And what must be definitively affirmed is that there is nothing like Allah in any of the attributes He describes Himself with. Whoever attributes to Him the attributes of created beings in any aspect is certainly mistaken. For instance, if someone says that He descends and moves and transfers like a human descending from the roof to the lower part of the house, or says that the throne becomes empty of Him, so that His descent involves vacating one place and occupying another, this is false and the Lord must be exalted above it as previously mentioned.
Majmu Al Fatawa Ibn Taymiyyah (5/578)
Shayk Al Islam Ibn Taymiyyah uses the hadith in Sahih Muslim 395a that speaks about allah ﷻ responding to each ayah we recite in salah for surah fatiha and flips Ar Razi’s objection of timezones back onto him and he says that everyone speaks to allah ﷻ and he responds to them regardless of the timing the muslims recite surah fatiha in salah and this is not hard for Allah ﷻ
He also brings a narration from ibn abbas being asked about how allah ﷻ judges us in one moment and ibn abbas replies by saying in the same manner he supplies for us in one moment.
He also says that anyone who likens the actions of Allah ﷻ to the actions of creations has fallen into the traits of the Majus and the Qadariyyah
Ibn Taymiyyah رحمه الله also brings up an example of the sun and how it can appear to be setting for different countries at different times yet the sun is one body and it is restricted to one movement. So how much greater is allah ﷻ that he can descend at the last third of the night regardless of whatever timezones may occur.
Ibn Taymiyyah also mentions that the salaf differed in regards to nuzool as some said it means allah ﷻ leaves the throne. The correct opinion from the salaf is that allah ﷻ’s essence does not vacate the throne and he remains being above creation as he descends.
Translation: The Prophet said: “When the servant says: ‘Alhamdulillah Rabbil ‘Alamin’ (Praise be to Allah, Lord of the Worlds), Allah says: ‘My servant has praised Me.’ And when he says: ‘Ar-Rahman Ar-Raheem’ Allah says: My servant has glorified Me So, every person speaks to Him in private, and Allah Ta’ala speaks to each of them in this way, and this does not distract Him from anyone else’s matter. This is as was said to Ibn Abbas: How does Allah Ta’ala judge the creation in one moment?” He replied: Just as He provides sustenance to them in one moment. Anyone who likens His actions to the actions of others has fallen into the error of the Majus (Fire-worshippers) and the Qadariyyah (a sect that denies divine predestination). How then can one compare His actions to Himself or His attributes to the actions or attributes of others To these people, it is said: “You know that the sun is one body, and it moves with a single, consistent motion.
This movement does not change, yet with this one movement, it rises for some and sets for others, it is close to some and far from others. For some, it is night while for others it is day, for some it is winter, for others it is summer, for some it is hot, for others it is cold. With this single movement, it is night and day at the same time for two groups, winter and summer at the same time for two groups How then can it be impossible for the Creator of all things, the One who has power over all, to descend to His servants and call upon them in the third of their night, even though it is different for each of them? He does not get distracted by one affair from another, and He does not need to descend to these people and then to those.
Rather, at the same time, for these it is the third of the night and for others it is dawn, and His descent to the lowest heaven for these people and His ascent from the lowest heaven for those people happens at the same time. So SubhanAllah, the One, the All-Powerful Glorified is your Lord, the Lord of Might, above what they describe. And peace be upon the messengers. And praise to Allah, Lord of the worlds.[As-Saffat: 180-182]
Footenote: The third opinion, which is the correct one and is the position held by the salaf of the Ummah and its Imams, is that Allahremains above the ‘Arsh, and the ‘Arsh is never without Him, despite His proximity and His descent to the lowest heaven. The ‘Arsh is not above Him. Likewise, on the Day of Judgment, as mentioned in the Qur’an and Sunnah, His descent is not like the descent of the bodies of the children of Adam from the roof to the earth, where the ceiling remains above them. Rather, Allah is free from such an analogy. For a detailed explanation of the hadith regarding the descent, see page 232. Also, refer to pages 233, and those following up to page 313
Bayan Talbis Al Jahmiyyah (4/56-58)
Abū al-ʿAbbās as-Sarraj (d.373AH) said: Whoever does not acknowledge that Allāh descends every night to the lowest heaven is a heretical Kāfir who is made to repent and if he doesn’t he should be killed.
Trasnlation: Abu al-‘Abbas as-Sarraj (d.373AH) said: Whoever does not acknowledge that Allah is pleased and laughs, and descends every night to the lowest heaven and says: ‘Who asks Me so that I may give him?’, then he is a heretical Käfir who is made to repent. he either repents or he is struck on the neck (killed). he is not prayed over, nor is he buried in a cemetery of the Muslims.
Siyar A’lām an-Nubala by Imam Ad Dhahabi (14/396)
Yahyā ibn Maʻin (d.233AH) and Al-Fudayl ibn ‘lyād (d.187AH) respond to the jahmiyyah who said they disbelieve in a lord who descends and responded by saying they believe in a lord that does what he wills.
Translation: Al-Fudayl ibn ‘lyād (d.187AH) said: “If the Jahmī says to you, ‘I disbelieve in a Lord who descends (yazül) then say: ‘I believe in a Lord who does whatever He wills. 776 – Yahyä ibn Ma’in (d.233AH) said: “If you hear the Jahmī say, ‘I disbelieve in a Lord who descends,’ then say: ‘I believe in a Lord who does whatever He wills.
Sharh Usool Al Itiqaad by Imam Al Lalaka’ee Pg 452-453
