Thursday, 14 April 2011

Hearing Seeing Hand

Now Allah is Al-Sam’ but the meaning is All-Hearing that He Hears unlike our Hearing right? But we still use the same word ‘Hearing’ unlike our hearing so why not ‘Hand’ just only the word but unlike our hands ? Both meanings apply to humans ? Why don’t we do tafweed of all Allah’s Attributes ?
The problem with saying “hand unlike our hands” is that it gives the impression that it is a limb, just an unfamiliar one.

The word hearing, on the other hand, does not have such a problem. Those who make tafwiid for the meaning of “yad”, do it because the meaning (other than limb-which is not befitting) is not well known, so to specify a meaning that is befitting involves some amount of uncertainty. This is not allowed when one is ascribing something to Allaah, and that is why most scholars did not assign a particular meaning to the word “yad” when referring to Allaah. Some did, however, as they felt sure enough about their interpretation.

Why is saying Allah has Hand unlike the creation tashbeeh and why isn’t not when saying Allah Hears unlike the creation ? Salafi’s then say the way you apply that Allah’s attributes are unlike the creation then apply this rule to all attributes like Hand etc.

It is not necessarily tashbiih to say, “Allah has a Hand unlike the creation.” It is only tashbiih if the one who says that means that it is a limb.
This is a translation of the equivalent Arabic expression, which is used by Ahlu-s-Sunnah, and that is why I wouldn’t consider it tashbiih. The mistake is to translate “yad” as “hand” and then say “unlike the creation.”
What he should have said was “yad unlike the creation.” The reason is that when one translates “yad” then one has already engaged in ta’wiil,because the range of plausible meanings for “yad” in Arabic is different from those of “hand” in English.
It is haraam to say “Allah has a Hand unlike the creation,” because in English the word “hand” in such a context is understood usually as “limb.”
This translation is therefore misleading, and therefore sinful. In fact, it sounds almost as if it is saying “a limb unlike the creation,” which would definitely be tashbiih and kufr.
{{Why is saying Allah has Hand unlike the creation tashbeeh and why isn’t not when saying Allah Hears unlike the creation}}

Is this confusion due to the translation of the verse into ”Nothing is like unto Him”… (Shura 11) instead of Nothing is like His likeness”

This is a wrong translation, because the scholars said that Allaah does not have a mithl, or likeness, and that the aayah is not meant to imply that. In other words, you cannot say “His likeness.”

why is it wrong to say Allah ‘Sees’ unlike our ‘Seeing’?
Is this going against the saying of Imam Tahawi who said ‘Whoever attributed to Aļļaah an attribute that has a meaning among the meanings that apply to humans has committed blasphemy.’ I know that Hand is a limb but a ‘Seeing’ is a meaning which applies to humans so how comes this is allowed ?

Because when we say, “Allaah sees unlike our seeing,” or “Allaah sees everything without an instrument or sequence,” then we do not imply a need for specification for the seeing itself, and when there is no specification implied, then there is no beginning implied or meaning of being created. This is unlike a limb, such as a hand, because is has a physical specification, and therefore needs to be specified by other than itself (how it is to be, because a limb has a shape.) That is why saying “limb not like the limbs of creation,” is still kufr, because a limb needs specification, since it is a shape.
Isn’t the concept and act of hearing also physical? You hear because of vibrations picked up by the auditory system in your ears, therefore hearing has a meaning.
Can you please explain hearing as I have described above in comparison then to your explanation of the rejection of “Yad” as Hand.
If “Yad” cannot mean “Hand, unlike anything in creation” because “Hand” still has a meaning then surely as the original questioner asked “Hearing” too has a physical meaning.
It is essential to keep in mind that it is the vibration that is physical, while hearing is not necessarily physical.
I’m a bit confused. Doesn’t the faculty of hearing imply the necessity of a specialised sensory organ, just as a hand implies a limb?
No, in fact it must be the case that it is not, because a sensory organ needs a creator to specify how it is to be, and Allaah’s hearing is not created. Note that the word “hand” does not IMPLY a limb, it IS a limb.
Hearing, however, is not a limb, the ear is a limb, and the ear is a limb that implies hearing in created things, because that is the rule that Allaah has willed for His creation, not because it is necessarily so in the minds eye, and could not have been any other way.
Hand has to mean a limb, but what about the argument when some say:
‘well what about describing a clock as having hands, these hands are not limbs.’
Is the weakness of the argument still implying that the hands of the clock are still PARTS?

Salafis like sh Muhammad Khalil al-Harras, Allah sees with eyes:
روى أبو داود في ((سننه)) عن أبي هريرة رضي الله عنه أن النبي e قرأ هذه الآية: ) إِنَّ اللَّهَ كَانَ سَمِيعًا بَصِيرًا ( ( )، فوضع إبهامه على أذنه، والتي تليها على عينيه( ).ومعنى الحديث أنه سبحانه يسمع بسمع، ويرى بعين، فهو حجة على بعض الأشاعرة( ) الذين يجعلون سمعه علمه بالمسموعات، وبصره علمه بالمبصرات، وهو تفسير خاطئ؛
From Abuu Daawuud and others.
It is an ĥadiitħ mentioning that the Prophet (صلى الله عليه وسلم put his thumb on his ear and his index finger on his eye when reading what means, “verily Allaah is All-Hearing All-Seeing”.

This is a singular narration of course, so it is not for establishing beliefs, and it is an act, not a saying, so it has no automatic general application.
Moreover, he did not teach us why he did that, so any claim in this regard is no more than an opinion.

Al-Harass thinks it means that Allaah has an eye to see with, because he believes Allaah is like a human being.

Ibn Ĥibbaan said it was to bring attention to the fact that Allaah sees without an eye, because He does not resemble anything.
Al-Bayhaqiyy and Abu Daawuud said it means that it was to point to the fact that these are attributes other than knowledge, in refutation of the Jahmiyyah, who denied these attributes altogether. Without explicit explanation from the most eloquent human that ever lived, these remain guesses. If he wanted to teach any of those thinks he is more than capable of doing so without resorting to hand gestures.
Even Abu Hurayrah, who made the observation, did not even attempt explaining it. Maybe it was for none of these reasons. Maybe there is some special secret in making this gesture. One thing is for sure: it was not intended to affirm bodyparts to Allaah, unlike what this silly Al-Harass thinks, because we already know from the Qur’aan that Aļļaah does not resemble His creation, so how could the Prophet have meant “like this ear,” or “he has an ear” or the like by his pointing?

Even though the wahabis think of Aļļaah as a body, they still say about Aļļaah’s attributes “we do not know how.” So this is in complete contradiction to this saying of theirs.

Doesn’t the faculty of hearing imply the necessity of a specialized sensory organ, just as a hand implies a limb? Isn’t the concept and act of hearing also physical? You hear because of vibrations picked up by the auditory system in your ears, therefore hearing has a [physical] meaning.

What is heard is physical, i.e. the soundwaves are physical vibrations. 
The hearing of them, however, is not necessarily physical. 
This is despite the fact that our hearing has a physical aspect. 
Our hearing is physical in the sense that we hear through an instrument (our ear) which senses sound by vibrating in reaction to these soundwaves. 
This is our way of hearing. It is hearing with a kayf, with a modality, i.e. with several steps and elements involved, or a physical description.

Allaah’s hearing, however, is without kayf, without modality, and accordingly, not based on vibrations of an instrument. 

Note that we say that it must be that Allaah hears everything, and at the same time that it is impossible that Allaah should have ears. 
It is impossible, because that would mean that He is composed of parts, and something composed needs something to put it together, i.e. it needs a creator. 
Moreover, Allaah’s hearing cannot be based on a reaction to the vibration of soundwaves, because reaction is imperfection. 

Furthermore, Allaah’s hearing is not sequential (hearing one thing after another,) because Allaah is not in time (and whenever you have sequences of events, you have time….) The explanation of why this must be so is as follows:

The nature of sequential hearing is that it is possible. That is, if a being hears something, then in the minds eye, the being’s hearing of a subsequent sound is a possibility, and not an intrinsic must. This is because the hearing of the sound did not exist previously, and whatever is not existent and then becomes existent cannot be said to necessarily exist. 

Rather, it must be brought into existence. In other words, in the case of sequential hearing, hearing the next sound and not hearing it are equally possible in the mind’s eye. This means that the hearing of it needs a reason to become existent, so that the possibility of hearing is no longer equal to not hearing. This again tells us that the hearing of the next sound needs a creator to provide it with existence. Therefore, since Allaah’s hearing is not created, it is not sequential.

If we were to get even deeper into this explanation, I would even contest your claim that our hearing is completely physical. Part of it is about vibration, yes, and there are electrical signals in the brain produced by the vibrations in the ear, but is that our perception of hearing itself? 

If it was, then a microphone would have hearing, but we do not say that a microphone, or even a recording device hears do we?

In fact, a person who sleeps will have vibrations in his ears and electrical signals generated from those in his brain, but if he does not wake up from sounds, we do not say that he is hearing them do we? 

No, our hearing is more than that, it needs the perception of what is heard in the mind, and this perception is not physical. 
In fact, we do not know what this perception is exactly. The perception of what is heard itself is not vibrations, nor is it electrical signals, it is something beyond physical. It is still created, however, because it changes, develops and has sequence. Moreover, it needs specification, because we only perceive a very limited number of sounds at any point in time.

Note that it is not the vibrations that create our perception of what we hear. 
Vibrations do not have such power. 
The recognition of these sounds is caused by the sounds in the sense that they provide something hearable that vibrates in the ear and then becomes electrical signals. 

Again, however, our perception of them in ourselves are not these vibrations or electrical signals themselves, but something that belongs to the abstract world of the mind and meaning. These vibrations provide a bridge between our minds and the world outside, but this is a created bridge, because we need Allaah to create for us the perception of them in our minds. Vibrations cannot do that by themselves. The ear then, is not a necessity for hearing, but a normal prerequisite. That is, Allaah has created the ear as a sign for the ability to hear, and as a prerequiste for it, in created beings, but He could have created our perception of hearing without any of them.

Since we do not know excactly what our hearing is, beyond the observation of soundwaves and electrical signals, which are actually just observations of what is heard in different forms, and not hearing itself, which is the perception by our minds, it is no wonder then, that we do not know the reality of Allaah’s hearing. 

We cannot know what the reality of Allaah’s hearing is, all we can know is that He hears everything without modality, sequence, reaction, or an instrument, and that His hearing is a necessary attribute, and not merely a possibility. That is, Allaah’s hearing is not an act, or an ability, as our hearing is, but a necessary attribute of His. In other words, it absolutely must be that Allaah hears everything without an instrument.

As for wajh, which he has a again translated into a misleading word, namely face, is not said to be an attribute by all sunnis. 
Many said that wajh means the deeds that are done for Aļļaah’s sake. 
Other’s said that it refers to Aļļaah Himself, and not an attribute of His.

The translation of wajh as face is even worse than the translation of “yad” as “hand”. “Face” has no meaning in English I can think of that befits Aļļaah, whereas “hand” sometimes means “power” or “control” such as in “the decision is not in my hands.”

Add to all this that non-literal meanings of words are interpreted according to context. I.e. the linguistic tool for knowing whether a literal or figurative meaning is meant is to look at the context. So if I say “the guy is a lion,” you know I am speaking figuratively, because a “guy” is a human being, and thus the meaning of “lion” here is something like “fierce” or “brave.” On the other hand, if I said “lions are a type of cat,” you know I am speaking literally. So when one translates “yad” as “hand” then one has strongly implied that the literal meaning of “yad” is meant, by the contextual clue of this translation, and this adds to the danger of being misleading.

Allaah’s hearing and seeing are not in themselves physical, not dependent on rays or vibrations, and not through an instrument, and are not sequences of events or change. We are not accountable to know more than that.

Allaah’s hearing is not His knowledge and His knowledge is not His hearing.
Allaah sees without an eye and without the intermediary of light.
Allaah sees the sun just as He sees a black ant, walking on a black rock in a dark night.

This is because Allaah does not see with an eye and nor does He see with the intermediary of light.
Likewise Allaah does not hear with ears and nor does He hear with the intermediary of vibrations.
Rather Allaah sees all seeable things and hears all hearable things. It might be helpful to understand this issue better by noting the fact that had Allah willed, we would see with our ears and hear with our eyes, this is a proof that to hear it is NOT a must for one to have ears and to see it is NOT a must to have eyes. More so, in relation to Allaah – Allaah sees without an eye, hears without an ear and knows without a mind.

Al-Tahaawi mentions a number of things, but for now, to deny any of the following would be plain kufr:

1. Know that Allah is Necessarily Existent without a beginning or an end; non-resemblant to anything or anyone in any sense; Self Existent and does not need a specifier for Him or His attributes, or something to be in; One without a partner, part or like in His Self, attributes or actions.
2. Only He can create, and all that happens is according to His Will and Predestination.
3. Sound reason tells us that He must be attributed with the Power to bring anything possible into existence, the Will to specify how it is to be, and Knowledge of all that is now, has been in the past, and will be in the future, as well as all that must be, cannot be, or may be.
4. His attribute of Life is without beginning, end, body, soul, change or development.
5. He must be All-Hearing and All-Seeing, not by ability, but by necessity; without instruments, such as eyes or ears; or needs, such as sound waves or light rays; or events, such as hearing or seeing one thing and then another.
6. He must also have Speech that is not created and is therefore not language, sounds, letters, sequence, or a capacity; for all such attributes must have a beginning, and therefore a creator.
7. It is impossible that Allah be attributed with the opposites of any of the above, such as being a body, in a place, or having a limit or a weakness, such as ignorance, death, deafness, blindness or speechlessness.
8. It is possible, however, that Allah creates anything that can exist, or leaves it. He is the creator of all beings, things and actions and thus the Absolute Owner of everything.
9. It is impossible that He could be unjust or unfair, as He has no creator, and therefore no judge. In addition it would be plain kufr to say that it is possible for Prophets to lie, or that they might commit mean acts, such as desiring other men’s wives, or even contemplating adultery.

Q&A on interpreting “Yad” and tafwiiđ

1) what does it mean that the mutazilah and the jahmiyyah negated allahs attributes?

Answer: It means that they denied that Aļļaah has the attributes of knowledge, power, etc. They say that He knows without knowledge, creates without power, etc. By the way, the Jahmiyyah is, as far as I know, eradicated as a sect. However, Ibn Taymiyyah and his followers refer to Sunnis as Jahmiyyah, because Sunnis deny that Aļļaah is something with physical dimensions. Ibn Taymiyyah’s followers say that this is to deny Aļļaah’s attributes, and for this reason, that the Sunnis are Jahmiyyah, and that they, the anthropomorphists, are the true Sunnis. This is in an attempt to scandalize the Sunnis, and scare people away from them. Ibn Taymiyyah himself, however, adopted the belief of the Jahmiyyah that the torture of the Hellfire is not eternal, but will eventually end. This is a blasphemous belief by scholarly consensus. As the Imam Asħ-Sĥaafiˆiyy said, “wa-l-junuun funuun,” perhaps best translated as, “madness is of multiple kinds.”

2) did the ashari’s and maturdi’s a sign a single metaphorical meaning to the attributes ie hand = power/authority or did they say any metaphorical meaning consistent with Arabic language and not going against the ijma is acceptable?

Answer: You can find both approaches among them. For example, according to Al-Aamidi, in Abkaar Al-Afkaar, the fact that creating Adam is done with Yad as the aayah states, rules out possibilities of Yad meaning here anything other than an attribute of Allah. He says that there is no undisputable proof, however, to show that it does not simply mean the attribute of power. He adds that the fact that the word is in dual form doesn’t matter, since Arabs do use such this word both in singular and dual forms to mean power. He also gives an answer to those who object to this interpretation, and argue that saying that it means power makes the statement applicable to all the other creations, and doesn’t give Adam any special rank. He says that Adam’s rank is signified as special by having this statement referring to him in the Quran, even if it holds true for other creations as well.


i.e. although we might use hand in the sentence as a figuative meaning, they are not used for those object that does not have a real hand. its a claim. maybe nonsense. It would be nice if you could bring examples opposing it.

what is kinaayah? are quranic verses kinaayah?

The common figurative meanings of “hand,” such as “care,” “control” and “power,” when used for creation refers to things that can have these attributes. These will usually be human beings or other creatures with a mind, such as jinn or angels. Of course, these creatures also have real hands, but that does not mean that this is a prerequisite for the use of the word “hand” in a figurative sense. It simply means that those categories of things that the figurative meanings of hand apply to also have real hands, because things that have care, control and power usually have hands. It is a trick.

Imam Ibn Khuzayma says: Some of the Jahmites claimed the meaning of the saying: Allah Created Adam with His Two Hands, i.e. with His power. Hence, they claimed that al-Yad (hand) refers to al-Quwwah (power), and this is also from changing (the wording/meanings).
This is also ignorance of the Arabic language. For power is called al-Ayd in the language of the Arabs, and not al-Yad (a hand). Therefore, the one who cannot differentiate between al-Yad and al-Ayd, he is more in need of education and enrolment in a school, than seeking leadership or a theological debate! (al-Tawhid p. 87)

Ibn Khuzaymah was not a scholar of beliefs at all, and made catastrophical statements that included anthropomorphist ideas. At the end of his life he is said to have repented. His claim that yad cannot mean power (if he really claimed that) disagrees with what the linguists of Arabic say.

but can’t the salafi’s use Hanafi usul to prove that the texts on sifat should be taken upon the dhahir according to usuli definition? (ie believe that what is mutashabih is the kayfiyyah, not the meaning?

can’t the salafi’s use Hanafi usul…
No, the Hanafi usuul states that the meaning of the mutashaabih is not possible to know.

Al-Khattaabee (d.388H) said: “The madhab of the Salaf with regard to the Attributes of Allaah is to affirm them as they are with their apparent (dhaahir) meaning, negating any resemblance to the creation and without asking how they are.”
(Al-Ghuniyah an Kalaam wa Ahlihi, as quoted in Mukhtasar al-Uluww (p.257/no.311). See also al-Asmaa was-Sifaat (2/p.198) of al-Bayhaqee)
The Salaf affirmed them upon their Thaahir but Asha’ira shuyookh believed to negate the Thaahir because it is the apparent meaning. What did the Salaf meant with ‘Thaahir’ ?

“Al-Khattaabee (d.388H) said: “The madhab of the Salaf with regard to the Attributes of Allaah is to affirm them as they are with their apparent (dhaahir) meaning, negating any resemblance to the creation and without asking how they are.”….”

This is a perverted translation. The Arabic states “كان مذهب السلف فيها الإيمان بها ، وإجراءها على ظاهرها ونفي الكيفية عنها
Which means: “(كان مذهب السلف فيها) the way of the salaf in this (scripture texts that might make someone ignorant liken Allah to creation) (الإيمان بها) is to believe in them (the texts) (وإجراءها) and to pass them on (على ظاهرها) as they appear, (ونفي الكيفية عنها) and denying any modality from them.” Then he narrated from Az-Zuhriyy and Makĥuul that they said “امضوا الأحاديث على ما جاءت, which means, “(امضوا) pass on (الأحاديث) the hadiths (على ما جاءت) as they came.” There is no mention of “apparent meaning” in any of these statements.

Subĥaana Allaah, if the apparent meaning was meant, then why would the salaf make such a big deal out of it? If the apparent meaning was meant then they would not even have mentioned these ways of dealing with these types of scripture texts.


Who said you can translate “yad” as “hand” in the first place?

Actually Abu Ĥaniifah explicitly forbids the translation of “yad” to Persian. In fact, all scholars agree that the names and attributes of Aļļaah cannot be translated to other languages if the translation is misleading. This talk then, is based on a false premise.

Is there a clear authentic text from the Salaf telling ‘accept them as they appear without meaning’?

Yes, the one I just mentioned two comments above state this clearly. There are also many others like it.

Q&A about the words “hand” and “face.”

I read the following fatwa of an Indian Hanafi scholar. At the end of the fatwa the scholar takes the position of tafwid, consigning the meaning of “yad” etc to whatever Allah meant by it. He also states that tawil is valid to assign a meaning suitable to the word. But in the beginning he sort of corroborates the Salafi aqida saying as well. Could you please comment if the fatwa is correct, or if there are mistakes with it, what the mistakes are?

Is the following statement correct?
The belief of the Ahle-Sunnat is this that Allaah Ta`ala does have a Hand but it is unlike the hand of the creation. And Allaah Ta`ala has a Face, which is unlike the face of man or any other creation.
These are unique to Allaah Ta`ala alone and their condition and comprehension are beyond the understanding of man. Only Allaah Ta`ala alone knows what these actually are.

This is not very precise. First of all, he translates “yad” as “hand”, and this is very misleading.
Who said that the meaning of “yad”, when ascribed to Aļļaah is has the meaning of “hand” in English?
What he should have said was “Aļļaah has a yad unlike the yad of the creation.”
That would have been more careful. When he translates “yad” as “hand” then he has restricted the possible Arabic meanings of “yad” to the possible meanings of “hand” in English.
In other words, he has already engaged in ta’weel, even though he seems to be attempting tafweeđ.
Not only that, he has also translated an Arabic word that is ambiguous in meaning when ascribed to Aļļaah into another language. This is not allowed if the translation result is potentially misleading, as it clearly is in this case. The scholars agreed that words used to ascribe attributes to Aļļaah must be verbatim from scripture texts; either the Qur’aan or highly authentic ĥadiitħs. If they are not, such as when translating, then the words used must connotate glorification and not be misleading at all. These conditions are not met here.

Moreover, many sunni scholars said that “yad” refers to Aļļaah’s attribute of Power.

As for wajh, which he has a again translated into a misleading word, namely face, is not said to be an attribute by all sunnis. Many said that wajh means the deeds that are done for Aļļaah’s sake. Other’s said that it refers to Aļļaah Himself, and not an attribute of His. The translation of wajh as face is even worse than the translation of “yad” as “hand”. “Face” has no meaning in English I can think of that befits Aļļaah, whereas “hand” sometimes means “power” or “control” such as in “the decision is not in my hands.”

Add to all this that non-literal meanings of words are interpreted according to context. I.e. the linguistic tool for knowing whether a literal or figurative meaning is meant is to look at the context. So if I say “the guy is a lion,” you know I am speaking figuratively, because a “guy” is a human being, and thus the meaning of “lion” here is something like “fierce” or “brave.” On the other hand, if I said “lions are a type of cat,” you know I am speaking literally. So when one translates “yad” as “hand” then one has strongly implied that the literal meaning of “yad” is meant, by the contextual clue of this translation, and this adds to the danger of being misleading.

Quote: Answer (fatwa):
 Yes, it is right. The Ahlus Sunnah wal-Jamaah scholars of Hadith and Ulama hold the same belief about the Hands etc. It implies that Allah does have Hands, Face etc but not like His creatures, He is above all these similarities. Allah says:    (لیس کمثلہ شئ (سورة الشوری، ۱۱    There is nothing whatever like unto him. (42/11)

This is very misleading, as I have explained immediately above. I think most people will think this to mean different shape, color, etc, whereas a Muslim must believe that these are words in Arabic (yad, wajh, etc.) that when refer to an attribute of Aļļaah are not limbs, instruments, physical or limited in any sense. They are attributes without modality, time or place.

But, what these words, like Hands and Face, mean? Allah knows best, we only believe in whatever Allah has meant by these words. The scholars of Kalam (Asharia and Maturidiah) are of the opinion that the exact meaning of these words is known only by Allah, but if anyone takes a meaning that is suitable for the high position of Allah (Suhanahu Wa-taala) then it may be allowed e.g. Hand means power and Face means He himself.

He should not have translated yad and wajh as hands and face, for the reasons mentioned earlier.

In Fiqh al Akbar, Imam Abu Hanifa [Radiy Allahu Anhu] writes this passage;
God knows, but not as we know; He has power, but not as we have power; He sees, but not as we see; He hears, but not as we hear; and He speaks, but not as we speak. We speak by means of the speech organs and sounds, whereas God Most High speaks with neither organs nor sounds. Sounds are created, and the word of God Most High is uncreated. He is a thing, but unlike other things; by saying “thing,” we intend merely to affirm His reality. He has neither body nor substance, neither accidental property nor limit, neither opposite nor like nor similitude. {He has a hand, a face, and a self (nafs); the mention that God most High has made of these in the Qur’an has the sense that these are among His attributes, and no question can be raised concerning their modality (bila kayf). It cannot be said that His hand represents His power or His bestowal of bounty, because such an interpretation would require a negation of an attribute} Kindly explain the words in brackets.

The translator apparently did not get to the next page, where Abu Ĥaniifah forbids translating the word “yad” to persian, even it is stated with it “without a modality.” Translating yad as hand, and wajh as face is a calamity. What Abu Ĥaniifa is saying is that the words yad and wajh are words referring to attributes, not like ours, and without modality. That is, they are not something that can be pointed at, as they are not limbs or parts or in a direction or place, or having a shape.

…can you explain how we apply the Qur’anic verse “there is nothing like unto Him” to Allah being All-Seeing and All-Hearing, because some of the creation do see and do hear. I ask this because we use the same verse to (correctly) say Allah does not have a physical “hand” because this is an attribute of some of the creation.

It means that we affirm hearing and seeing that are not like ours. As is true of all of Allaah’s attributes, they are attributes that are not in time or space, or changing, or having a beginning, or being limited in some way. As is true all of Allaah’s attributes, their reality cannot be conceived by our minds .


Edited by ADHM

Thursday, 7 April 2011

QASIDAT AL-BURDA - "The Cloak of Love or Ignorance?

Quote Wahhabi/salafi:

"Al Burdah: The Cloak of Love or Ignorance?"

^By: Ahmad Musa Jibril

Source: wahabi/salafi forums here and here

Refuting the deviants
Quote Wahhabi/salafi:

Analysis of the Poem

For had it not been for him this world would not have come out of non
existence. (Chapter 3/10)

1) This is an extreme exaggeration in the description of the Prophet Muhammad (sallah allahu alieh wasalam). We love the Prophet Muhammad (sallah allahu alieh wasalam) but this love has a limit we cannot go beyond or below. For example, because of our love of the Prophet we cannot say he is the son of Allah, as the Christians went into an extreme in loving their prophet. If we did this, we would be just like the Christians.
In this line Al-Busairi said the universe was not created except for the purpose of the Prophet Muhammad (sallah allahu alieh wasalam) .

Allah said "And I have not created human and jinn but to worship me." (Althariyat:56)


his own “Master” says:

Explaining the hadiths Allah says,

" Had it not being for you Muhammad (صلی اللہ علیھ وآلھ وسلم,) 
I would have never created the universe ,

Ibn Taymiyyah said in Majmu 11:95 giving explanation of wordings of this hadith ,

ويمكن أن يفسر بوجه صحيح كقوله. (سخر لكم ما في السماوات وما في الأرض) وقوله: (وسخر لكم الفلك لتجري في البحر بأمره وسخر لكم الأنهار وسخر لكم الشمس والقمر دائبين وسخر لكم الليل والنهار وآتاكم من كل ما سألتموه وإن تعدوا نعمة الله لا تحصوها) وأمثال ذلك من الآيات التي يبين فيها أنه خلق المخلوقات لبني آدم ومعلوم أن لله فيها حكما عظيمة غير ذلك [ص: 97 ] وأعظم من ذلك ولكن يبين لبني آدم ما فيها من المنفعة وما أسبغ عليهم من النعمة. فإذا قيل: فعل كذا لكذا لم يقتض أن لا يكون فيه حكمة أخرى. وكذلك قول القائل: لولا كذا ما خلق كذا لا يقتضي أن لا يكون فيه حكم أخرى عظيمة بل يقتضي إذا كان أفضل صالحي بني آدم محمد وكانت خلقته غاية مطلوبة وحكمة بالغة مقصودة [أعظم] من غيره صار تمام الخلق ونهاية الكمال حصل بمحمد صلى اله عليه وسلم. والله خلق السموات والأرض وما بينهما في ستة أيام وكان آخر الخلق يوم الجمعة وفيه خلق آدم وهو آخر ما خلق خلق يوم الجمعة بعد العصر في آخر يوم الجمعة. وسيد ولد آدم هو محمد صلى اله عليه وسلم – آدم فمن دونه تحت لوائه – قال صلى اله عليه وسلم (إني عند الله لمكتوب خاتم النبيين وإن آدم لمنجدل في طينته) أي كتبت نبوتي وأظهرت لما خلق آدم قبل نفخ الروح فيه كما يكتب الله رزق العبد وأجله وعمله وشقي أو سعيد إذا خلق الجنين قبل نفخ الروح فيه. فإذا كان الإنسان هو خاتم المخلوقات وآخرها [ص: 98 ] وهو الجامع لما فيها وفاضله هو فاضل المخلوقات مطلقا ومحمد إنسان هذا العين، وقطب هذه الرحى وأقسام هذا الجمع كان كأنها غاية الغايات في المخلوقات فما ينكر أن يقال: إنه لأجله خلقت جميعها وإنه لولاه لما خلقت فإذا فسر هذا الكلام ونحوه بما يدل عليه الكتاب والسنة قبل ذلك,]

Explaining the hadiths Allah says " Had it not being for you Muhammad (صلی اللہ علیھ وآلھ وسلم), I would have never created the universe , IBN Taymiyyah said in Majmu 11:95 giving explanation of wordings of this hadith , “And it is possible to interpret [it] with a sound meaning, like His statement ([Allah ] has made what is in the heavens and what is in the earth subservient to you), and His statement (And [He] has made the ships subservient to you, that they might run their course in the sea by His command, and He has made the rivers subservient to you. And He has made subservient to you the sun and the moon pursuing their courses, and He has made subservient to you the night and the day. And He gives you of all that you ask Him; and if you count Allah ’s favors, you will not be able to number them) as well as other such verses that make it clear that [Allah ] created all of creation for the sake of the children of Adam. , It is well known that Allah has a great authority over it besides [what we have mentioned about] it and a vastly greater [one], but He [has stated this to] let the children of Adam know what is in it for their benefit, and how perfect are His blessings upon them. “…Since the best of the righteous ones from the children of Adam {A} is Muhammad {S}, creating him was a desirable end of deep-seated purposeful wisdom, more so than for anyone else , and hence the completion of creation and the fulfilment of perfection was attained with Muhammad…

“…The best of the children of Adam is Muhammad {S} – Adam and his children being under his banner.
He {S} said: “Truly, I was written as the Seal of the Prophets with Allah , when Adam was being kneaded in his clay”, that is, my prophethood was decreed and manifested when Adam was created before the breathing of the Spirit into him, just as Allah decrees the sustenance, lifespan, deeds and misery or happiness of the person, when He creates the embryo [but] before the breathing of the spirit in it.

“Since man is the seal and last of all creation, and its microcosm, and since the best of man is thus the best of all creation absolutely,
then Muhammad – being the light of the eye, the axis of the mill, and the distributor to the collective – is as it were the ultimate purpose from amongst all the purposes of creation. Thus it cannot be rejected if it is said “Due to him all of this was created”, or that “Were it not for him, all this would not have been created”. So if this statement and others like it are thus explained according to what the Book and the Sunna indicate, it is acceptable.
[End quote]


The Prophet of Allah (sallallahu 'alaihi wasallam) said: “Allah said: When Adam made the mistake, he asked: O Allah! I ask you for the sake of Muhammad to forgive me. Allah said: O Adam! How do you recognise Muhammad when I have not yet created him? Adam said: O Allah! When you created me and blew into me the spirit, I lifted my head and saw written on the ‘Arsh ‘La ilaaha illallah Muhammadur rasoolullah’. So, I got to know that you would only join your name with him who is most beloved to you. Allah said: O Adam! You have spoken the truth. Indeed Muhammad is more beloved to me than anything and when you asked me for his sake, I pardoned you. If Muhammad was not in existence, I would not have created you” (Also from Imam Subki in Shifa as-Siqam and Shihab in Naseem)

Now checking authenticity of this hadith according to classical scholars

It was transmitted through many chains and was cited by Bayhaqi (in Dala'il al-nubuwwa)
Abu Nu`aym (in Dala'il al-nubuwwa),
al-Hakim in al-Mustadrak (2:615),
al-Tabarani in his Saghir (2:82, 207) with another chain containing sub-narrators unknown to Haythami as he stated in Majma` al-zawa'id (8:253),
and Ibn `Asakir on the authority of `Umar ibn al-Khattab, and most of these narrations were copied in Qastallani's al-Mawahib al-laduniyya (and al-Zarqani's Commentary 2:62).
Although Ibn Taymiyyah declared it weak but accepted the meaning.

Ibn Taymiyyah Issue is discussed in detail here

This hadith is
declared sound by al-Hakim in al-Mustadrak (2:651), . However, when he mentions this hadith he says: "Its chain is sound, and it is the first hadith of Abd al-Rahman ibn Zayd ibn Aslam which I mention in this book";
al-Hakim also declares sound another version through Ibn `Abbas.

Classical scholar’s

al-Bulqini declares this hadith sound in his Fatawa.
al-Subki confirms al-Hakim's authentication (in Shifa' al-siqam fi ziyarat khayr al-anam p. 134-135) although Ibn Taymiyya's rejection and criticism of this hadith was known to him and he rejects ibn taymiyyah jirrah as well as saying that Ibn Taymiyya's extreme weakening of Ibn Zayd is exaggerated.

The hadith is also included by Qadi `Iyad among the "sound and famous narrations" in al-Shifa, and he says that Abu Muhammad al-Makki and Abu al-Layth al-Samarqandi mention it; Qadi `Iyad says: "It is said that this hadith explains the verse: 'And Adam received words from his Lord and He relented towards him' (2:37)";
he continues to cite another very similar version through al-Ajurri (d. 360), about whom al-Qari said: "al-Halabi said: This seems to be the imam and guide Abu Bakr Muhammad ibn al-Husayn ibn `Abd Allah al-Baghdadi, the compiler of the books al-Shari`a devoted to the Sunna, al-Arba`un, and others.'" This is confirmed by Ibn Taymiyya in his Qa`ida fi al-tawassul: "It is related by Shaykh Abu Bakr al-Ajurri, in his book al-Shari`a."

Ibn al-Jawzi also considers it sound (sahih) as he cites it in the first chapter of al-Wafa bi ahwal al-mustafa, in the introduction of which he says: "(In this book) I do not mix the sound hadith with the false," although he knew of `Abd al-Rahman ibn Zayd's weakness as a narrator; he also mentions the version of Maysarat al-Fajr whereby the Prophet says: "When satan deceived Adam and Eve, they repented and sought intercession to Allah with my name"; Ibn al-Jawzi also says in the chapter concerning the Prophet's superiority over the other Prophets in the same book: "Part of the exposition of his superiority to other Prophets is the fact that Adam asked his Lord through the sanctity (hurmat) of Muhammad that He relent towards him, as we have already mentioned."

Imam Suyuti cites it in his Qur'anic commentary al-Durr al-manthur (2:37) and in al-Khasa'is al-kubra (1:12) and in al-Riyad al-aniqa fi sharh asma' khayr al-khaliqa (p. 49), where he says that Bayhaqi considers it sound; this is due to the fact that Bayhaqi said in the introduction to the Dala'il that he only included sound narrations in his book,
Others who mentioned it are:
Ibn Kathir mentions it after Bayhaqi in al-Bidayat wa al-Nihaya (1:75, 1:180).
al-Haythami in Majma` al-zawa'id (8:253 #28870)

So meaning is true alhamduliallah, even hadith is sound according to majority of classical scholars, So what people of bidah today have to say is not important for us



He transcends the Ambiya, physically and in (noble) character.
And (the other Ambiya) cannot come near his in knowledge and noble nature
They all obtained from Rasulullah (Sallallahu Alayhi Wasallam).

(Like a) handful (of water) from the ocean or (a few) sips from continuous rains. (Chapter 3/22)

2) Here Al-Busairi claims that all messengers benefited and received from the Prophet Muhammad (sallah allahu alieh wasalam). Meaning, the prior messengers received and benefited from the latter. No realistic mind can accept that, and more importantly, there is no proof for that claim.

This goes back to some major misguidance which is present in Sufi belief. Alhalaj said, "The Prophet (sallah allahu alieh wasalam) has brightness before the universe was created, and from it every (piece of) knowledge and every thing was derived, he even supplied the previous messengers."


^ Reply

He transcends the Ambiya, physically and in (noble) character.
And (the other Ambiya) cannot come near his in knowledge and noble nature

We sent you not but as a mercy for all the worlds.
" (Holy Qur'an, 21:107)

people should know that when Quran says that Prophet (صلی اللہ علیھ وآلھ وسلم) is mercy for all worlds than Prophet (صلی اللہ علیھ وآلھ وسلم) is the greatest Mercy even for Past and present Prophets [aleh islam] . Why do we see the literalists rejection Quran now ?

Sahih Bukhari Book 1: 5

Narrated Ibn 'Abbas:
Allah's Apostle was the most generous of all the people, and he used to reach the peak in generosity in the month of Ramadan
when Gabriel met him. Gabriel used to meet him every night of Ramadan to teach him the Qur'an. Allah's Apostle was the most generous person, even more generous than the strong uncontrollable wind


The Prophet (Peace be upon him) said: Lo I found myself in the presence of my Lord, the Blessed and the Glorious, in the best form. He said: Muhammad! I said: At Thy service, my Lord. He said: What these highest angels contend about? I said: I do not know. He repeated it thrice. He said: I don’t know, Then I saw Him put his palms between my shoulder blades till I felt the coldness of his fingers between the two sides of my chest. THEN EVERYTHING WAS ILLUMINATED TO ME AND I RECOGNIZED EVERYTHING!

[Transmitted by Imam Tirmidhi who said: This is a hasan sahih hadith and I asked Muhammad ibn Isma'il about this hadith and he said: It is a Hassan Sahih hadith. (Sunnan Tirimdhi, Volume No. 5, Page No. 368-369, Tafsir Surah S'ad, Hadith No. 3235)
Read the article: Necessity of Loving Prophet

On Knowledge of unseen Issue of Prophet
[salehalawaalihi wasalam], Click here
So when it comes to creations Prophet (صلی اللہ علیھ وآلھ وسلم) has the most knowledge after the creator which is proved from Quran and authentic hadiths.

So he claims that loving Prophet [salehalawaalihi wasalam] is wrong even if Muslims don't take Him [salehalawaalihi wasalam] as God as Christians did

Narated By Anas : The Prophet said "None of you will have faith till he loves me more than his father, his children and all mankind."

Sahih Bukhari Volume 001, Book 002, Hadith Number 014

How Sahabas [ra] loved the Prophet [salehalawaalihi wasalam]

Narrated Ibn Sirrn:

I said to 'Ablda, "I have some of the hair of the Prophet which I got from Anas or from his family." 'Abida replied. "No doubt if I had a single hair of that it would have been dearer to me than the whole world and whatever is in it."

Volume 1, Book 4, Number 171: Sahih Bukhari

So didn't Sahabas [ra] know how to love Him [salehalawaalihi wasalam] and bidatis like Ahmed Jibrael are telling us new theories.


“No perfume equals the dust (earth) which is touching his (Rasulullah Sallallahu
Alayhi Wasallam's mubarak) body.

Glad tidings be to the person who smells it (the dust) and kisses it. (Chapter 3/61-62)

5) Al-Busairi made the dirt where the Prophet (sallah allahu alieh wasalam) is buried better than the smell of best of musk. Then he said (Tuba) praise or (praise of jannah) for the one who inhales it or kisses it.

That is extremism, and no doubt, an innovation that leads to clear shirk.”


^ Reply :

This just shows lack of knowledge of Ahmed Jibrael who some immature muslims follow blindly , This shows he not only accuses Sahabas [ra] of shirk and extremism but also lacks proper knowledge of How Sahabas [ra] used to love Prophet [salehalawaalihi wasalam]

Sahabas (ra) Love with the Coolness of His Hands

Jabir b. Samura reported: I prayed along with Allah's Messenger (SAW) the first prayer. He then went to his family and I also went along with him when he met some children (on the way). He began to pat the cheeks of each one of them. He also patted my cheek and I experienced a coolness or a fragrance of his hand as if it had been brought out from the scent bag of a perfumer. (Muslim Book 30, No. 5758)

Love with the Softness of His Body

Anas reported: I never smelt ambergris or musk as fragrant as the fragrance of the body of Allah's Messenger (SAW) and I never touched brocade or silk and found it as soft as the body of Allah's Messenger (SAW). (Muslim Book 30, No. 5759)

Sahabas [ra] Love with the Shoes which he wore

Hazrat Abdur Rehman
(RA) said: I saw Allah's Apostle wearing non-hairy shoes… So I love to wear similar shoes. (Bukhari Vol. 1, Book 4, No. 167)

His Hair is Dearer to Sahabas [ra] than the Whole World

Narated By Ibn Sirrn
: I said to 'Ablda, "I have some of the hair of the Prophet which I got from Anas or from his family." 'Abida replied. "No doubt if I had a single hair of that it would have been dearer to me than the whole world and whatever is in it." (Bukhari Vol. 1, Book 4, No. 171 / Bahaqi)

Sahabas [ra] Cure through Water which touched His Hair

Narrated IsraiI: Uthman bin 'Abdullah bin Mauhab said, "My people sent me with a bowl of water to Um Salama." Isra'il approximated three fingers ('indicating the small size of the container in which there was some hair of the Prophet.

'Uthman added, "If any person suffered from evil eye or some other disease, he would send a vessel (containing water) to Um Salama. I looked into the container (that held the hair of the Prophet) and saw a few red hairs in it" (Bukhari Vol. 7, Book 72, No. 784)

Sahabas [ra] Distributing His Hair in People

Anas b. Malik (RA) reported: Allah's Messenger (SAW) turned (the right side) of his head towards the barber, and i.e. shaved it. He then called Abu Talha al-Ansari and gave it to him. He then turned his left side and asked him (the barber) to shave. And he (the barber) shaved and gave it to Abu Talha and told him to distribute it amongst the people. (Muslim (repeated 4 times e.g. Book 7, No. 2994) / Tirmizi / Nisai / Abu Daood / others)
Narrated Sahih al-Bukhari, as well as many other authentic books of hadith, and is as follows:
Urwa came to the Prophet (PBUH) and when he returned to his people (the Kuffar of Makkah) he said to them, "O people! By Allah, I have been to the kings and to Caesar, Khosrau and An-Najashi (as an ambassador), yet I have never seen any of them respected by his courtiers as much as Muhammad is respected by his companions. By Allah, if he spat, the spittle would fall in the hand of one of them who would rub it on his face and skin ; if he ordered them, they would carry out his order immediately; if he performed ablution, they would struggle to take the remaining water ; and when they spoke, they would lower their voices and would not look at his face constantly out of respect." (Sahih al-Bukhari Vol. 3, Book 50, No. 891 / Ahmad Ibn Hanbal / Tabarani / Ibn Hibban / Ba'haqi)

This shows extreme love of Sahabas (Ra) for our beloved Prophet (salehalawaalihi wasalama) from Sahih hadiths , Where Sahabas (ra) also doing shirk ?

“I take an oath (of truth) by the moon that was split, it bears.

A connection with his heart (which shows) the truth of my oath. (Chapter 5/7-8)

6) Here the author gives an oath by the moon. As we know, giving an oath by other than Allah is minor shirk. The Prophet (sallah allahu alieh wasalam) said, "Whomever gives an oath by other than Allah has committed Shirk or kufer."

Ibn Abdel Albar said, "It is not permissible to give an oath by other than Allah in any manner or form, and it is united upon by scholars."

^ Reply :

This again shows lack of knowledge of jibrael Ahmed

Oath are of different kinds
Oath given in the name of Allah [swt] Oath given to the state, My Army soldiers, Oath of allegiance [a sunnah] given to a religious caliph or scholar Oaths given by students and doctors upon entering a college or graduating , Oaths given by presidents /PMs before they start a job

So Ahmed Jibrael again has put all the oaths in same category and declared every other oath as shirk in his ignorance.Without doubt this is the khawariji trait he is following

Sahih Muslim Book 20 Hadith 4562

It has been reported on the authority of Nafi, that 'Abdullah b. Umar paid a visit to Abdullah b. Muti' in the days (when atrocities were perpetrated on the People Of Medina) at Harra in the time of Yazid b. Mu'awiya. Ibn Muti' said: Place a pillow for Abu 'Abd al-Rahman (family name of 'Abdullah b. 'Umar). But the latter said: I have not come to sit with you. I have come to you to tell you a tradition I heard from the Messenger of Allah (may peace be upon him). I heard him say: One who withdraws his band from obedience will find no argument (in his defence) when he stands before Allah on the Day of Judgment, and one who dies without having bound himself by an oath of allegiance will die the death of one belonging to the days of Jahillyya.

So what about this oath of allegiance which is a sunnah [taking Bait/bayah] This just shows intellectual level of Ahmed Jibrael


“I did not ask for the wealth of the two worlds from his hand.

But I received a great gift the best hand that was ever kissed. (Chapter 5/19-20)

7) The author says he would like to achieve the richness of both worlds in this life and the hereafter from the Prophet Muhammad (sallah allahu alieh wasalam) .

However, Allah says:

"Whatever grant you have is from Allah." (Nahl:53)
"See from Allah your rizk and worship him." (AlAnkaboot: 17)
"And say who gives you rizk from the sky and earth." (Younis:31)

Finally, as a warning to us with regards to this matter, Allah says, "Say: (O Muhammad to those polytheists, pagans, etc.) "Call upon those whom you assert (to be associate gods) besides Allah, they possess not even the weight of an atom (or a small ant), either in the heavens or on the earth, nor have they any share in either, nor there is for Him any supporter from among them.”

Reply :

Let us see what Sahih Bukhari says ,

What authority Allah [swt] gave to the Prophet [salehalawalihi wasalam]

Bukhari Book 8 Hadith 216
Narrated Jabir bin 'Abdullah Al-Ansari: Allah's Apostle said, "Name yourselves after me (by my name) but do not call (yourselves) by my Kuniya (1), for I am Al-Qasim (distributor), and I distribute among you Allah's blessings." This narration has also come on the authority of Anas that the ! Prophet said so.
Narrated 'Uqba bin 'Amir: One day the Prophet went out and offered the funeral prayers of the martyrs of Uhud and then went up the pulpit and said, "I will pave the way for you as your predecessor and will be a witness on you. By Allah! I see my Fount (Kauthar) just now
and I have been given the keys of all the treasures of the earth (or the keys of the earth). By Allah! I am not afraid that you will worship others along with Allah after my death, but I am afraid that you will fight with one another for the worldly things.

Ahmed jibrael then quoted ,
Allah says, "Say: (O Muhammad to those polytheists, pagans, etc.) "Call upon those whom you assert (to be associate gods) besides Allah, they possess not even the weight of an atom (or a small ant), either in the heavens or on the earth, nor have they any share in either, nor there is for Him any supporter from among them.
How khawarijis Quote Idol,/kafir verses
for Believers
وكان ‏ ‏ابن عمر ‏ ‏يراهم شرار خلق الله ‏ ‏وقال إنهم انطلقوا إلى آيات نزلت في الكفار فجعلوها على المؤمنين

"Ibn Umar considered the
Khawarij and the heretics as the worst beings in creation, and he said: They went to verses which were revealed about the disbelievers and applied them to the Believers.

Bukhari Chapter Khawarjites

Ibn Hajr al Asqalani (rah) said in Fath ul Bari
: قلت : وسنده صحيح That its sanad is sahih


So this person has quoted verses of idols for our beloeved Prophet [salehalawaalihi wasalam ] Naoozbila
, This is enough to see how much knowledge and faith this individual has.

Now concerning the hand of Prophet [salehalawaalihi wasalam]
as mentioned in the verse , let us see authentic hadiths on the issue

Hadith one

When Qatâda ibn al-Nu'mân was wounded in the eye by an arrow on the day of Uhud, his eyeball was dislodged and hung on his cheek. His companions wanted to cut it off, but decided to consult the Prophet first. He said, "No!" then ordered Qatâda brought to him, pushed his eyeball back into place with his hand, blowing some of his spittle on it then said, "O Allah, give him beauty!" It became Qatâda's best eye
and when the other eye suffered from infection, that one never did.
Bayhaqi in Dala'il 3/252 , al-Hakim, Mustadrak, 3:334

Hadith two

Abayd ibn Hammâl suffered from an illness that ate at his face.
The Prophet passed his hand over his face and it disappeared without leaving a trace
Abu Nu'aym, Dala'il 1:172, Bayhaqi, and ibn Sa'd.

Hadith three

'Abdallah ibn 'Atîk went to Khaybar to kill the infamous Jew, Abû Râfi', in the latter's house. As he was leaving the house he fell and broke his ankle. He bandaged it and hobbled to his companions, then they rode back together to Madina.
The Prophet said, "Stretch your leg!" He passed his hand over the broken bones and they mended there and then.
Bukhari 4:1483

Hadith four

Abû Zayd al-Ansârî said, "The Messenger of Allah, may Allah's blessings and peace be upon him,
passed his hand over my head, saying, 'O Allah, make him fair looking and preserve the fairness!'" He lived until he was well over a hundred years old without any grey hairs appearing in his beard. His face remained smooth until he died
Ahmad 5:77, 5:340, Bayhaqi in Dala'il 6:210.

Hadith Five

Anas recounted another similar incident thus, "Once when the Prophet of Allah, may Allah's blessings and peace be upon him, and his Companions were at al-Zawrâ', and al-Zawrâ' is in Madina near the market and the mosque, he called for a cup partly filled with water,
put his hand in it and water started gushing from between his fingers so that all his Companions made their ablutions." "How many were they, O Abû Hamza?" he was asked. "They were about three hundred," he replied [Muslim 4: 1783 ]

So even Sahabas (ra) used to get Barkat [blesssing ] from hands of our beloeved Prophet [salehalawaalihi wasalam] as mentioned above, So how is this verse shirk ? This reveals one more ignorance and blind following of Ahmed Jibrael

“Allah says, "And invoke not besides Allah, any that will neither profit you, nor hurt you, but if (in case) you did so, you shall certainly be one of the Zalimun (polytheists and wrong-doers). " (Younis:106)”
^ Reply:

Ahmed Jibrael again quoted Idol verses for Prophet [salehalawaalihi wasalam]
How khawarijis Quote Idol/kafir verses for Believers
وكان ‏ ‏ابن عمر ‏ ‏يراهم شرار خلق الله ‏ ‏وقال إنهم انطلقوا إلى آيات نزلت في الكفار فجعلوها على المؤمنين

"Ibn Umar considered the Khawarij and the heretics as the worst beings in creation, and he said: They went to verses which were revealed about the disbelievers and applied them to the Believers. Bukhari Chapter Khawarjites

Ibn Hajr al Asqalani (rah) said in Fath ul bARI:
قلت : وسنده صحيح That its sanad is sahih


Again he quoted verses which were quoted for idols and applied them on Prophet (salehlalawaalihi wasalam)

Then he said
10) Al-Busairi says here that when the biggest of all hardships befalls him, he has no one to turn to but the Prophet (sallah allahu alieh wasalam). This is the kind of shirk that may place one in an everlasting spot in hell

Whenever time caused me any distress and I took refuge in him.
I receive shelter from him which was not misused. (Chapter 5/17-18)

11) Here he is saying that every time he became worried, distressed or ill, he would call upon the Prophet (sallah allahu alieh wasalam), and then these problems would disappear.

^ Reply

Quran states:

Your helper(wali) can be only Allah; and His messenger and those who believe
, who establish worship and pay the poordue, and bow down (in prayer). (Quran 5:55)

Let us see what authentic hadiths say and what Sahaba [ra] did

Hadith says

A blind man came to the Prophet and said: "Invoke Allah for me that he help me.
" He replied: "If you wish I will delay this, and it would be better for you, and if you wish I will invoke Allah the Exalted (for you)."He said: "Then invoke him."

The Prophet said to him:]
إِدهَّب فَتَوَدَّأ، وَسَلِّ رَك`َتَين ثُمَّ قُل
"Go and make an ablution, pray two rak`at, then say:
"O Allah, I am asking you (as'aluka) and turning to you (atawajjahu ilayka) with your Prophet Muhammad (
بِنَبِيِّكَ مُهَمَّد), the Prophet of mercy; O Muhammad (ya Muhammad), I am turning with you to my Lord regarding my present need / I am asking my Lord with your intercession concerning the return of my sight(ِنِّ أَتَوَجَّهُ بِكَ إلى رَبِّ فِ هَجَتِ هَدهِه
another version has:
إِنِّ أَستَشفِ`ُ بِكَ `َلَ رَبِّ فِ رَدِّ بَسَرِ)
so that He will fulfill my need; O Allah, allow him to intercede (with you) for me (
اللَهُمَّ شَفِّ`هُ فِيَّ)."
It is related by Ahmad (4:138 #17246-17247),
Tirmidhi (hasan sahih gharib -- Da`awat Ch. 119),
Ibn Majah (Book of Iqamat al-salat wa al-sunnat, Ch. on Salat al-hajat #1385),
Nasa'i (`Amal al-yawm wa al-laylat p. 417-418 #658-660),

And this was during Life time of Prophet (Salehalawalihi wasalam)

What Sahabas [ra] did

Quoted by Bukhari

Abu Nu’aym related to us who said that Sufyan related to us from Abu Ishaq from Abdar Rahman ibn Sa’d, who said:

Ibn Umar had numbness in his leg, whereupon a man said to him:

“Remember the most beloved of people to you”, so he said: “Ya Muhammad”

Imam al-Bukhari in Adab al-Mufrad (Hadith No. 964):

This hadith is discussed in Details

Another hadith

A Sahabi (radhitallah anho) and 2nd Caliph Hadrat Umar (radhitallah anho) benefiting from intercession of Prophet (
صلى الله عليه وآله وسلم),
أخبرنا أبو نصر بن قتادة، وأبو بكر الفارسي قالا: حدثنا أبو عمر بن مطر، حدثنا إبراهيم بن علي الذهلي، حدثنا يحيى بن يحيى، حدثنا أبو معاوية، عن الأعمش، عن أبي صالح، عن مالك قال: أصاب الناس قحط في زمن عمر بن الخطاب، فجاء رجل إلى قبر النبي صلى الله عليه وسلم. فقال: يا رسول الله استسق الله لأمتك فإنهم قد هلكوا. فأتاه رسول الله صلى الله عليه وسلم في المنام فقال: إيت عمر، فأقرئه مني السلام، وأخبرهم أنه مسقون، وقل له عليك بالكيس الكيس. فأتى الرجل فأخبر عمر، فقال: يا رب ما آلوا إلا ما عجزت عنه.

During the reign of Hazrat Umar (
رضى الله عنه) a draught badly threatened the ummah. A person went to Prophet (صلى الله عليه وآله وسلم)’s grave and sought for help Saying Ya Rasool Allah [O Prophet] . The Prophet (صلى الله عليه وآله وسلم) came into his dream, gave him "basharat" (glad tiding) of rain, and also asked him to warn Hazrat Umar (رضى الله عنه) about the coming threats. Hazrat Umar (رضى الله عنه), when listened his dream wept and assured that he would remain careful as much as possible.

Ibn-e-Abi Sahiba in Al-Musanaf (Vol.6,Page356,Hadith No:32002)
Ibn-e-Abdul Bar in Al-Isteaab (Vol.3, Page1149)
Al-Bahaqi in Dalail-un-Nabu’wa (Vol.8,Page 47)
As-Subaqi in Shifa-as-Saqam (Vol.1,Page 130)
Ibn-e-Taymiya in Fi-Iqtida-as-Sirat-il-Mustaqim (Vol.1,Page 373)
Al-Hindi in Kanz-ul-Ammal (Vol.8,Page 431)
Ibn-e-Kathir (by declaring its isnad as Sahih) in Al-Badaya-wan-Nahaya(Vol.5,Page 168)
Imam Al-Asqalani (by declaring its isnad as Sahih) in Al-Asabah(Vol.3, Page 484)

So who were Sahabas (ra) ?
This man objections have been refuted from Sahabas (ra) alone

Then he said
“13) Here he is saying that this life and the life after is from the generosity of the Prophet Muhammad (sallah allahu alieh wasalam). Therefore, this life and the hereafter belong to the Prophet Muhammad (sallah allahu alieh wasalam). Yet Allah attributes both this life and the life after to him

Quran says But any of you that is devout in the service of Allah and His Messenger… (033:031)”


^ Reply

Hadrat ABu baker [ra] said

Narrated Abu Said Al-Khudri:

Allah's Apostle sat on the pulpit and said, "Allah has given one of His Slaves the choice of receiving the splendor and luxury of the worldly life whatever he likes or to accept the good (of the Hereafter) which is with Allah. So he has chosen that good which is with Allah." On that Abu Bakr wept and said, "Our fathers and mothers be sacrificed for you."
[Sahih Bukhari Book 58 Hadith 244 ]


Millions of Muslims past and present

Imams Ibn Hajar al-`Asqalani, al-Sakhawi, and al-Suyuti
Who all included it as required reading in the Islamic curriculum.
[Cf. al-Suyuti, Husn al-Muhadara (Cairo 1293 ed. 1:260) and al-Sakhawi, in A.J. Arberry, Sakhawiana: A Study Based on the Chester Beatty Ms. Arab. 773 (London: Emery Walker Ltd., 1951, p. 5-9).]

Refutation of Shirk in "His Knowledge Encompasses that of The Preserved Tablet and The Pen"

The verse in the Burda, which the Salafis accuse of being shirk, that states:

- “wa min `uloomika `ilma al-lawhi wa 'l-qalam”
It seems that according to many of the reliable commentaries that this means the Prophet (PBUH) had *all* the knowledge of the Tablet and the Pen.

Shaykh al Islam Ibn Hajar Haytami states:
“[…] And the sense in which knowledge of the Tablet and the Pen is part of some of his sciences, upon him blessings and peace, is that on the night of Isra', Allah Most High showed him everything that is in the Preserved Tablet and added to that other types of knowledge, such as the secrets which pertain to His Essence and Attributes, may He be exalted.” (al -Umdah fi Sharh al-Burda)

Similarly, Mulla `Ali Qari states in his commentary:
“[…] It was also said that Allah Most High showed him, upon him blessings and peace, what the Pen had written in the Preserved Tablet, which is the knowledge of the first and the last, and this is the preponderant explanation (wa-huwa al-az.har) […] the science of the Tablet and the Pen are only a few lines (sut.ur) among the lines of his knowledge and a mere river from the seas of his knowledge….” (al-Zubdah fi Sharh al-Burda)

Also, the great Shafi`i and Ash`ari Shaykh al Azhar, Imam Bajuri, said in his commentary:
“'Wa-min' (and from) in his saying 'wa-min `ulumika' is for tab`eed also [...] meaning the informations Allah Most High showed him, for He, Most High, showed him the sciences of the first and the last…” (Sharh al-Burda)

Shaykh Zadah said in his commentary:
“It may be that Allah Most High showed him, upon him blessings and peace, all that is in the Tablet, and increased him on top of that also, because the Tablet and the Pen are created, so what is in them has a limit, and it is possible for the limited to encompass the limited.” (Hashiyat al-Burdah)




The poem states:

“[O most generous of creation,] who but you can I turn to When the Universal Cataclysm occurs?…”

Shaykh al-Zuhayli explains:
“The first line contains faith and affirmation of the Prophet’s intercession (pbuh). His intercession is two types: the greater intercession for all of the creation in being relieved of the terrors of the standing and going forward to their accounts and the second intercession for the disobedient among the Muslims.”
The poem states:
“From your largess flows the good of this world and its counterpart in the next, And from your knowledge is knowledge of the Tablet and the Pen…”

Shaykh al-Zuhayli explains:
“The second line does not imply independent creation and bringing into existence, rather, it means that that the bounty of the this world and the next is through faith in the message of the greatest Messenger (pbuh). As for what is meant by knowledge here, it refers to the knowledge that Allah taught him via revelation only, and not peering into the matters of the unseen that were not learned through the revelation.”
The poem states:
“By the pre-eminance of the one whose house is in the Pure Land, And whose name is an oath among the greatest of oaths”

Shaykh al-Zuhayli explains:
“The meaning of the third line is that Allah swore an oath by the Prophet when He said: “And by your life, they are blind in their drunkenness.”
After warning from this [incorrect] understanding, I warn from the confusion of the confused and taking advantage of the foolish ones who do not understand al-Busiri’s intent or that of others. We are the most keen of people in having sound doctrine; the ill understanding of the ignorant will not harm us the least.”
Discussing Wahhabi Objections to Qasida al-Burdah

Debate between a Wahabi/salafi and Sunni... the sunni was given a week to find proofs from the qur'an and sunna for elevation of the status of the prophet (s), and the salafi was given a week to prove otherwise.
After a week, the sunni simply said "my proof of his error is that he spent a week lowering the status of the beloved - how can such a person love the Holy Prophet (PBUH) and spend time looking to lower his status"


Sayyidi Abul Husain Hamdooni Shadhili writes in his Qasida Daaliyah that:
“The dear Prophet (sallallahu 'alaihi wasallam) is the essence of the universe and is the reason for all creation. Had he not have been, then nothing would have come into existence”.

Imam Sharaf ad-Din Abu Abdullah Muhammad Busiri writes in his Qasida Burda that:
“If it was not for Rasoolallah (sallallahu 'alaihi wasallam) then the world would not exist”.

Imam Shaykh Ibrahim Baijuri writes in the commentary of Imam Busiri’s poem:
“If Rasoolallah (sallallahu 'alaihi wasallam) had remained non-existent, then the universe would not have come to be. Allah said to Adam: If Muhammad had not existed, I would not have created you. Adam is the father of all men and whatever is in the Earth has been created for man. So when Adam was created due to the existence of Rasoolallah (sallallahu 'alaihi wasallam), then it is obvious that the whole world was created due to him. Hence, Rasoolallah (sallallahu 'alaihi wasallam) is the cause and the reason for all existence.

‘Allama Khalid Azhari, commenting on the Burda, says:
“It is because of Rasoolallah (sallallahu 'alaihi wasallam) that the world was bought from non-existence to existence”.

Imam Mulla Ali Qari writes:
“If it were not for the blessing and the generosity of Rasoolallah (sallallahu 'alaihi wasallam), then the whole world would not have existed and apart from Allah, nothing would exist.

‘Allama Abul Ayash Abdul Ali Lakhnawi writes in his ‘Fawatih al-Rahmoot Sharh Musallam al-Thuboot’ that:
“If Rasoolallah (sallallahu 'alaihi wasallam) were not in existence, then the blessings of Allah would not have blessed the creation”.