Reflection #70 - The Lock & Common Grounds (Nuzool / نُزول)

Mufti Muhammad Noman Daji

My daily stroll area is my ‘square mile of inspiration’ which is adjacent to the financial district known locally as the ‘square mile’ (also known as the ‘City of London’). Both these square miles are part of Central London. My ‘square mile of inspiration’ is an oasis nestled next to the hustle and bustle of the City. It is arguably the most scenic, tranquil and beautiful part of Central London.   

I pass frequently during my daily strolls by ‘The Lock’ that connects the Central Basin at St Kathrine Docks to the River Thames.

The East and West Basins are connected to the Central Basin. Hence, the Central Basin is the gateway to the River Thames. There is a parallel footbridge for people to cross over on either sides of the Central Basin. The footbridge located at the side and parallel to the East Basin is a cute, classical and replica of the original type of footbridge. The footbridge located at the West Side has a simpler but a beautiful look to it. Both the footbridges open into two halves from the middle to let the vessels moored at these side basins (East and West Basins) to pass to the Central Basin. From here they can access the River Thames via The Lock.  

Allah Ta’ala diverted my mind and spiritual heart to connect and link  the physical mechanism of the lock with the abstract concept of Nuzool (نُزول).

Nuzool (نُزول) is an Arabic word which literally means to come down and to descend. This coming down could be from a very high place or from a level or two up or much more. However, the Muhaqqiq Sufiya use the word to describe that state when the higher being (whoever it is, the benefactor) comes down to the lower level of the intended beneficiary so the benefit (whatever type that maybe) can be imparted. This coming down is at a conceptual and abstract level. It is not necessarily a physical activity. Also, by default it includes the raising of the level of the beneficiary as the purpose for this levelling up is to raise the level of the beneficiary and to help them grow, develop and prosper in the targeted goal. The target goal could be to connect and re-connect with the Creator; to impart practical teachings; to impart knowledge; etc.

It will all become clear and evident when I provide and furnish the examples to expand on this abstract concept. Also, the link of this concept  of Nuzool (نُزول) with the lock will become clear. It will help to create a physical and visible image and layer on this abstract concept.

I was thinking how best to translate this term (Nuzool / نُزول) so it resonates with the modern readers as the literal meaning will not suffice. The meanings of ‘Creating Common Grounds’ and ‘Levelling up’ came to mind. Those who have translated the Holy Quran face this kind of challenges (as it is the most difficult type of translation) and need to decide what route they take in the translation to another language (whatever that is).

Nuzool (نُزول) is a key and structural concept I learnt (amongst many other key and structural concepts and life skills) from my beloved and compassionate mentor and guide Hazrat Moulana Masihullah Khan Jalalabadi (RA). The details mentioned in this reflection are mine but in essence is the outcome and the continuation of the benefits and blessings (فيض) from the oceans of wisdom of my beloved mentor and guide and also the outcome and result of the accepted Duas for this humble servant and follower.

A lock is a mechanical way to level up the water levels between stretches of water of different levels on a river and canal or basins waterways. The lock enables and facilitates the vessels  (boats, barrages, yachts, etc) to move to and from.

In this case the lock is utilised to facilitate the vessels (boats, barrages, yachts, etc) to enter the three basins of St Katherine Docks from the River Thames and vice Verse (the vessels to enter the River Thames from the three basins.

St Katherine Docks which houses the three basins is located at a height whereas the River Thames is at a low and the water in the River Thames fluctuates about 10 metres between a high tide and a low tide. Hence, there is a significant gap between the water level in the river and the basins. The Lock helps to mechanically level the water so the transition of the vessel can occur smoothly.

On a high tide I have noticed the water in the River Thames is in par and in level with the water in the Central Basin but at low tides the difference is huge and probably is 10 metres or more.

The Lock consists of an Outer Gate which is is facing the Thames and an Inner Gate which is facing the Dock. The Lock is the space between the two gates (Inner and Outer).

The way ‘The Lock’ works is any vessel entering St Katherine Docks (from the Thames) must first pass through this lock which raises it from the river’s level to the level in the dock.

This is done by mechanically lowering the water level in the dock by draining the water into the river by opening the two way valves. When the levels of the lock and river match, the Outer Gate is lowered and the waiting vessel enters the Lock.

The Outer Gate is then raised and the water levels between the lock and the dock are equalised. This is done by drawing water through another valve. The Inner Gate is then lowered and the vessel enters the dock. The procedure is reversed to allow vessels to leave.

Similar to the mechanics of the lock to facilitate the smooth transition of the vessels from the Docks to the River Thames (and vice versa) there is a need for the higher being (the benefactor) to level up and create common grounds with the intended beneficiaries. If the higher being does not come “down” to their level and create a levelling and common ground the maximum benefit cannot  be  imparted, shared and transferred (or no benefit in the worst case). This levelling needs to occur. This is the beautiful concept of Nuzool (نُزول).

I will share five key areas and relationships as examples where this concept of Nuzool (نُزول) occurs or needs to be employed to maximise the transfer of benefits between the benefactor and the beneficiary. Otherwise, the maximum benefit or no benefit at all will occur in these key five relationships due to the mismatch and disconnect as the benefactor and the beneficiaries have no common ground and common protocol to transfer. The five areas and relationships are:

1) Nuzool (نُزول) in regards to Allah Ta’ala
2) Nuzool (نُزول) in regards to Prophet Muhammad (peace, blessings and salutations be upon him)
3) Nuzool (نُزول) in regards to Parents
4) Nuzool (نُزول) in regards to Teachers (Ustaz)
5) Nuzool (نُزول) in regards to Sheikh (Spiritual Mentor)

These are five key relationships we all have to some degree. They are:
1. Creator/Servant
2. Prophet/Follower
3. Parent/Child
4. Ustaz/Student
5. Sheikh/Mureed (Mentor/Mentee)

I will briefly shed light on these five key areas and relationships.

1) Nuzool (نُزول) in regards to Allah Ta’ala
I want to state upfront and reiterate that when this concept of Nuzool (نُزول) is mentioned for Allah Ta’ala then the literal meaning is not implied. It is to describe a metaphorical state to bring this abstract concept within the reach of the human mind. This will help the human being appreciate the warmth, closeness and proximity that is being stated. It is our belief that Allah Ta’ala is free from time and space.

This concept of Nuzool (نُزول) in regards to Allah Ta’ala is derived from the below Hadeeth. It should become apparent and clear how the concept is derived.

عَنْ أَبِي هُرَيْرَةَ رضى الله عنه أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ يَنْزِلُ رَبُّنَا تَبَارَكَ وَتَعَالَى كُلَّ لَيْلَةٍ إِلَى السَّمَاءِ الدُّنْيَا حِينَ يَبْقَى ثُلُثُ اللَّيْلِ الآخِرُ يَقُولُ مَنْ يَدْعُونِي فَأَسْتَجِيبَ لَهُ مَنْ يَسْأَلُنِي فَأُعْطِيَهُ مَنْ يَسْتَغْفِرُنِي فَأَغْفِرَ لَهُ

Hazrat Abu Hurairah (Allah be pleased with him) reported: The Messenger of Allah Ta’ala (peace, blessings and salutations be upon him) said: “Our great and glorious Rabb descends to the sky closest to the Earth every single night when the last third portion of the night is remaining and He calls out: Who is there to call out to me so that I may answer him? Who is there to ask from me so that I may give him? Who is there to seek my forgiveness so that I may forgive him?” (Bukhari, Muslim)

The above Hadeeth is explicit in mentioning this concept of Nuzool (نُزول) in regards to our Creator, Allah Ta’ala in the manner explained. Allah Ta’ala is going out of His way to create this mutual connection and common ground by descending to the sky closest to the Earth.

The above Hadeeth uses the verb - يَنْزِلُ - which is derived from the Arabic root word of of Nuzool (نُزول). Hence, this concept is derived from here it seems.

2) Nuzool (نُزول) in regards to Prophet Muhammad (peace, blessings and salutations be upon him)
Our most beloved Prophet Muhammad (peace, blessings and salutations be upon him) has numerous titles. He is the Prophet of Islam. He is the Best of all Creation. He is the Mercy to the Universe. He is the Final Prophet of Allah Ta’ala. He is the Beloved of Allah Ta’ala.

Each of these titles is based on reality and is sufficient to awe and humble all other human beings. However, despite all these great titles our most beloved Prophet Muhammad (peace, blessings and salutations be upon him) lived a life like an ordinary human being. He lived as though he was one of them. Our most beloved Prophet Muhammad (peace, blessings and salutations be upon him) did not act out or show he was special. Instead he actually highly discouraged his Companions (رضوان الله عليهم اجمعين) to treat him in a special way.   

The books of Ahadeeth (احاديث) and Sirat (سيرة) are full of examples of this display of a humble and common attitude. I will share just three examples of how this concept of Nuzool (نُزول) manifested in the life of our most beloved Prophet Muhammad (peace, blessings and salutations be upon him). You can slot the remaining examples mentally into this area. There are numerous examples.

Example One
Our most beloved Prophet Muhammad (peace, blessings and salutations be upon him) would frequent the bazar (market) as any ordinary human being would to avail his needs. This practice of frequenting the bazar and to shop for ones needs is the concept of Nuzool (نُزول) in action. There was no need for him to do this as he could have sat at home and ordered one of his companions or helpers to do the shopping. But this is not his beautiful and humble way.

This humility and being a common man was not liked by the disbelievers as they thought in their immature minds that staying aloof and distant from ordinary people and trying to be special by not engaging in routine tasks like shopping was a good thing.

The Holy Quran depicts this in this way.

وَقَالُوا مَالِ هَٰذَا الرَّسُولِ يَأْكُلُ الطَّعَامَ وَيَمْشِي فِي الْأَسْوَاقِ لَوْلَا أُنزِلَ إِلَيْهِ مَلَكٌ فَيَكُونَ مَعَهُ نَذِيرً

They said: What sort of messenger is this. Who eats food and walks in the marketplaces? If only an angel was sent down with him, who would have been a warner along with him. (Verse 7, Al-Furqan (25), Part 19)

This example is how he lived amongst the general people (believers and disbelievers).

This concept of Nuzool (نُزول) also covers the area and sheds light on the need for messengers of Allah Ta’ala to be human beings and also to be sent from within their communities and not as angels or from other communities.

Example Two
The second example is how our most beloved Prophet Muhammad (peace, blessings and salutations be upon him) lived amongst his wives. I will quote just one Hadeeth that clearly states this concept of Nuzool (نُزول) in action.

Hazrat Hisham bin Urwah (RA) narrates from another person who had asked and enquired from Ummul Mumineen Hazrat Aishah (Allah be pleased with her) the actions of the Messenger of Allah Ta’ala (peace, blessings and salutations be upon him) in his house. She replied: “The Messenger of Allah Ta’ala (peace, blessings and salutations be upon him) would sew or mend his clothing, repair his shoes and similar things (e.g. milk the goats, etc).” (Musnad Imam Aḥmad)

The Hadeeth is clear in how the Messenger of Allah Ta’ala (peace, blessings and salutations be upon him) blended in the home. This is the concept of Nuzool (نُزول) in action in the home setting.

Example Three
The third example is how our most beloved Prophet Muhammad (peace, blessings and salutations be upon him) lived amongst his Companions (رضوان الله عليهم اجمعين). I will quote just one Hadeeth that clearly states this concept of Nuzool (نُزول) in action.

Hazrat Anas bin Malik (Allah be pleased with them both) reports: “No one was more beloved to the Sahaabah (Allah be pleased with them all) than the Messenger of Allah Ta’ala (peace, blessings and salutations be upon him). When they saw him they did not stand up, knowing that he did not approve of it.” (Abu Dawood, Tirmizi, Aḥmad)

The Hadeeth is clear in how the Messenger of Allah Ta’ala (peace, blessings and salutations be upon him) blended in with his Companions (رضوان الله عليهم اجمعين) so they were more receptive to the teachings and other benefits and blessings.  

This is the concept of Nuzool (نُزول) in action in the social environment.

میرے آقا، میرے مولا
میرے آقا، میرے مولا
میرے آقا، میرے مولا
محمّد رسول الله
محمّد رسول الله
محمّد رسول الله

3) Nuzool (نُزول) in regards to Parents
For parents to succeed in their Tarbiyah (تربية) of their children they need to come down to the level of their children first to benefit them and then gradually raise their growth so they can fly high.

The parents need to think and feel what their children will be thinking and feeling at their respective ages and train and develop them with that in mind. Hence, the method to train and nurture the growth of their children will be in line with the needs of their children based on their ages and environments (ماحول). This will bear fruits sooner or later. The children will be receptive to what the parents have to offer; it will relate to their environments and they will be able to digest and enact the guidance offered and more importantly will love, cherish and respect their caring and compassionate parents.

On the contrary when this - Nuzool / نُزول - is missing and there is a mismatch and disconnect between what the parents are thinking and the thinking level of the children then the Tarbiyah (تربية) of their children cannot occur and subsequently it cannot bear fruits. The parents have to come down to the level of their children and then raise them up, nurture them and grow them to their intended level gradually.

Our most beloved Prophet Muhammad (peace, blessings and salutations be upon him) would play with his children and grand children and would do the Tarbiyah of them in a way that would be fitting for them at their respective ages.

4) Nuzool (نُزول) in regards to Teachers (Ustaz)
Teachers (Ustaz) are similar in regards to how they do Tarbiyah (تربية) of their students with parents in respect to the Tarbiyah (تربية) of their children.

For the Ustaz/Ustazah to succeed in imparting knowledge (علم) in a meaningful and adequate way then he/she has to come down to the level of the student and to connect and communicate with them according to their current mental capacity and abilities. The Ustaz/Ustazah has to put aside their current intellectual capacities, prowess and knowledge.

When this concept of Nuzool (نُزول) is put in action with the students then the Ustaz/Ustazah will connect and communicate in a way that is relatable and employ the choice of words the students can understand and relate; the level will be at the right level; the pace will be correct and all the necessary considerations will be made to impart the knowledge to ALL the students adequately (and not just the smart and intelligent students).

On the contrary when this - Nuzool / نُزول - is missing and there is a mismatch and disconnect between what the Ustaz/Ustazah is teaching and the intellectual capacities of the students then the knowledge will not and cannot be imparted in a meaningful and productive way. The Ustaz/Ustazah has to come down to the intellectual level of the students and explain in a way all the students even the weaker ones can easily grasp and comprehend. It is no good if the level is too high that no student understands or the delivery is at a different level (higher or lower) or the weaker students are not able to grasp the lecture.

There is this phrase that is thrown about by students to describe the lectures of some Ustaz as ‘Hawai Taqreer’ (ہوائ تقریر). What this means is the Ustaz delivers a lesson, a lecture but does not correlate and solve the text (حلِّ كتاب اور حلِّ متن). The lecture is fired in the air and does not match and correlate the text on the ground. Hence, it is not of much value to the students as they need to solve the text (حلِّ كتاب اور حلِّ متن) too. This is a sign of a weak and incompetent Ustaz too and off the mark from this concept of Nuzool (نُزول). Solving the text is a key skill the Ustaz needs to deliver to be effective in his teaching role (at a Darul Uloom). Otherwise, the Ustaz/Ustazah is lacking the key and basic requirements of teaching in a Darul Uloom.

All my Asatizah (plural of Ustaz) who I have benefitted greatly possessed this skill at the highest level and those who didn’t I didn't benefit much from them. There is no levelling and common grounds between ustaz and student when the textbook is not being solved. Also, deep Islamic knowledge and deep understanding demand and require an excellent grasp of the actual texts. Everything is about the text - the words (الفاظ) and meanings (معانى).

The common ground and levelling will be different in different educational settings (Maktab, Universities, etc) and will differ based on the calibre and age of students (children, teenagers, adults, professionals, etc) and based on gender. The course and delivery style needs to match the beneficiaries and recipients.
 
This levelling up is what we learn from the prophetic way. For example,
our most beloved Prophet Muhammad (peace, blessings and salutations be upon him) would employ a gradual approach; the right subjects at the right time and the method suited for the student at the time.

Hazrat Jundab ibn Abdullah (Allah be pleased with him) reports: “We were with the Messenger of Allah Ta’ala (peace, blessings and salutations be upon him) (at the time) in a group of youth close to the age of maturity. We learnt what was Iman (faith) before we could learn the Quran. Thereafter, we learnt the Quran. In this way, we increased our Iman.” (Ibn Majah)

The above Hadeeth suggests one key prophetic method employed for the youth.

5) Nuzool (نُزول) in regards to Sheikh (Spiritual Mentor)
The Nuzool (نُزول) of the Sheikh (Spiritual Mentor) in regards to how they do Tarbiyah (تربية) of their Mureeds (Spiritual Mentees) is very similar to the Nuzool (نُزول) of the parents and Ustaz in regards to the Tarbiyah (تربية) of their children and students.

For the Sheikh to succeed in equipping and guiding the mureed with the right level of guidance, mentoring and coaching, the Sheikh has to come down to the level of the mureed, their mental capacity, educational background, circumstances, environments, etc and overlook the current dire state and look at the hidden and untapped potential. The Sheikh has to put aside their spiritual standing and heights to one side and teach the mureed how to take the first baby steps and then guide them on the journey ahead to materialise their untapped potential and hidden spiritual capacities.

When this concept of Nuzool (نُزول) is put in action with the mureed then the Sheikh will interact, guide, mentor and coach the mureed in a way that is perfect for the mureed at every given step, stage and level of their development journey. Each mureed will be interacted in a custom and tailored way that is suited and best for them and their spiritual states and journey.

This is what we learn from the prophetic way too. Our most beloved Prophet Muhammad (peace, blessings and salutations be upon him) would prescribe different remedies for different people for the same issues or the same questions put to him by different mureeds based on the different needs of the respective mureeds.

This was a brief explanation of the five areas and relationships in regards to expanding on the concept of Nuzool (نُزول) through these examples.

To return to the similarity given of the concept of Nuzool (نُزول) with ‘The Lock’ it should be noted that without the lock the benefits of inter-flow between the stretches of water will not be possible. The vessels moored at the basins will not be able to access and connect with the River Thames and via the River Thames will not be able to access and explore the world via the connecting seas and oceans. The vessels would be isolated and cut off. Their potential will not materialise. The lock facilitates for the vessels moored at the basins to connect with the River Thames and via the River Thames will be able to access and explore the seas, oceans and the world. Similar is the case for the above five key types of relationships. Employing Nuzool (نُزول) creates great opportunities for the beneficiaries of all these five key relationships.

In the first relationship the servant (عبد / أمة) will be able to connect and gain proximity to their Loving Creator to gain infinite blessings.

In the second relationship the follower (Ummati / امتى) will be able to maximise their potential on this earth and the Hereafter by digesting and internalising the prophetic teachings.

In the third relationship the child will be able to learn from the parents the life skills to navigate the sea of life.

In the fourth relationship the student will be able to acquire the knowledge and the required aptitude and capacities to navigate the oceans of knowledge.

In the fifth relationship the mureed will be able to internalise the inner characters to navigate the universe of spirituality and way beyond.

In a nutshell Nuzool (نُزول) sums up in one small word a chapter of knowledge (باب من العلم) and a key skill required for Tarbiyah (تربية) that encompasses a wide ranging area of Tarbiyah in a beautiful way for all the three relationships relevant for us. You can add to the examples and further aspects and dimensions for all these five relationships based on your ability and understanding.

Before I conclude this reflection I would like to touch on one aspect of the trait the last three relationships share. Saying that, the truth is all the five relationships share this trait in varying degrees.

The parents, teachers and sheikh (or Mashaikh) all fall under the category of Murabby (مربّى) which means the one who undertakes Tarbiyah. All these last three categories share in this key role of Tarbiyah (تربية).

As a side note it is worth mentioning that the level in terms of priority and respect is also in this order. Parents, then teachers (Ustaz) and then sheikh as Hakeem-Ul-Ummah Mujaddid-Ul-Millat Hazrat Moulana Ashraf Ali Thanwi (RA) stated in Bayan Al-Quran. Some scholars I have also known first hand to make a mistake in this ordering.

To conclude I would like to remember my beloved and compassionate mentor and guide Hazrat Moulana Masihullah Khan Jalalabadi (RA) again who is the hidden inspiration behind this content. My beloved and compassionate mentor and guide Hazrat Moulana Masihullah Khan Jalalabadi (RA) to his followers and disciples was a combination of the last three relationships mentioned above.

Formally, Hazrat (RA) was the Sheikh (mentor and guide) to the mureed.  

In some cases, a formal Ustaz and in most cases an informal Ustaz. Under the guidance of my beloved Sheikh even non-Alims would develop incredible understanding of the Deen (تفقّه فى الدين), insights into Fiqh, Tazkiyah, etc. In some cases gaining much more insights into these areas than other well known formal scholars. This was the exceptional and unique style of my beloved mentor and guide’s Tarbiyah.

And due to the care and compassion like the compassion of a father (شفقت پدری), Hazrat (RA) was like a father figure to the mureeds. My beloved and compassionate mentor and guide (RA) was affectionately known as Abbaji (ابّاجی), Hazrat’s wife was known as Ammi Jaan (امّی جان), Hazrat’s son was known as Bhai Jan (بھائ جان) and Hazrat’s younger brother was known as Chacha Jan (چچا کان).

I feel like I should write a detailed piece on this concept of Nuzool (نُزول) to explain, expand and branch out on this concept further and detail its application to all areas and facets of our worldly and Deeni lives. I feel I have barely scratched the surface. I request the readers to pray that Allah Ta’ala grants me the taufeeq to expound on the concept of Nuzool (نُزول) in the future; to guide; to direct and to support me to write what is beneficial and needed and to grant it acceptance in His Court.

O Allah Ta’ala! Grant us all the taufeeq, strength, ability and capacity to acquire and develop this valuable trait of Nuzool (نُزول) whenever and wherever it is needed in our lives and relationships.

O Allah Ta’ala! Bless and grant us all the taufeeq, strength, ability and capacity to live a simple and prophetic way of life that involves simplicity and no pretence.

O Allah Ta’ala! Protect us all from the evils of the nafs and all forms of ego and vanity that stop us from enacting on this concept of Nuzool (نُزول).

آمین یارب العلمین بجاہ سیدالمرسلین علیہ الصلوۃ والتسلیم
و صلى الله على النبى الحبيب الشفيع الرؤوف الرحيم

Muhammad Noman Daji
course.correspondence@gmail.com
(After Fajar, Saturday 28th November 2020 –  13th Rabi-ul-Aakhir 1442 A.H)

Note: This reflection is part of the Series of Short Reflections I have penned on a number of important and relevant Islamic concepts and life lessons.

P:S: I am a graduate of Darul Uloom Deoband. I certified as an Aalim and a Mufti at this prestigious seat of advanced Islamic learning. I thought it should be mentioned (and has been suggested) so it provides some credibility and comfort for those reading (and who don’t know me).