Muhammed

Understanding Nuzūl, Majīʾ, and Ityān According to Imām Ibn Qutaybah, expressions such as descent and coming do not necessarily require physical movement or displacement in the Arabic language. He says: “Descent from us occurs with two meanings: One of them: transitioning from one place to another, like your descending from a mountain to the low ground, and from a roof to the house. The other meaning: your turning toward a thing with will and intention. Likewise are: al-hubūṭ (going down), al-irtqāʾ (rising/ascending), al-bulūgh (reaching), and al-maṣīr(arrival/destination), and the like of this in speech. An example of that is that someone asks you about the dwellings of a people among the Bedouins, while he does not intend to go to them. So you say to him: ‘When you come to such-and-such a mountain, then descend from it and take the right; and when you come to such-and-such a valley, then go down into it, then take the left; and when you come to such-and-such a land, then ascend a hill there until you overlook them.’ You do not intend, in anything you say, ‘Do it with your body.’ 
Rather, you only intend: ‘Do it with your intention and your aim.’ A speaker may say: 
‘You have reached the free men and you insult them; and you have come to the caliphs and you attack them; and you have come to knowledge and you turn away from it; and you have descended from…’ In none of this is the movement/transfer of a body intended. Rather, what is intended by it is aiming toward a thing by will, resolve, and intention.” Imām Ibn Jarīr al-Ṭabarī alludes to this as well: “And how is it not permissible, in your view, that the meaning of coming (al-majīʾ), going down (al-hubūṭ), and descending (al-nuzūl) be other than what you understood, namely, movement/transfer and departing, with respect to the Eternal Maker?” It is also reported from Ḥammād ibn Zayd that he said: “His descent (nuzūl) is His turning toward (iqbāl).” In conclusion, the Arabic language itself does not restrict words like nuzūl, majīʾ, and ityān to bodily movement or displacement, both of which are negated by Ahl al-Sunnah. Rather, these expressions may also be used for iqbāl (turning toward), qaṣd (intent), and the occurrence of an act in relation to its object. Allah ﷻ knows best.

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