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In the Name of God بسم الله

uar786

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Posts posted by uar786

  1. there are reports from sunni sources that the verse is still applicable even when Prophet Peace be upon him and his family is alive in his grave  .                           

    1. Imam Ibn Kathir (rah) endorsing Tawassul in tafsir of above verse:

     

    وقد ذكر جماعة منهم الشيخ أبو منصور الصباغ في كتابه الشامل الحكاية المشهورة عن العتبي قال : كنت جالسا عند قبر النبي صلى الله عليه وسلم فجاء أعرابي فقال : السلام عليك يا رسول الله سمعت الله يقول " ولو أنهم إذ ظلموا أنفسهم جاءوك فاستغفروا الله واستغفر لهم الرسول لوجدوا الله توابا رحيما " وقد جئتك مستغفرا لذنبي مستشفعا بك إلى ربي ثم أنشأ يقول : يا خير من دفنت بالقاع أعظمه فطاب من طيبهن القاع والأكم نفسي الفداء لقبر أنت ساكنه فيه العفاف وفيه الجود والكرم ثم انصرف الأعرابي فغلبتني عيني فرأيت النبي صلى الله عليه وآله وسلم في النوم فقال : يا عتبي الحق الأعرابي فبشره أن الله قد غفر له " .

     

    Translation: Jama'at (Many scholars) have stated this tradition. One of them is Abu Mansur al-Sabbagh who writes in his book Al-Shamil Al-Hikayat-ul-mashhurah that, according to ‘Utbi, once he was sitting beside the Prophet’s grave when a bedouin came and he said, “Peace be on you, O Allah’s Messenger. I have heard that Allah says: (O beloved!) And if they had come to you, when they had wronged their souls, and asked forgiveness of Allah, and the Messenger also had asked forgiveness for them, they (on the basis of this means and intercession) would have surely found Allah the Granter of repentance, extremely Merciful.’ I have come to you, asking forgiveness for my sins and I make you as my intermediary before my Lord and I have come to you for this purpose.” Then he recited these verses: “O, the most exalted among the buried people who improved the worth of the plains and the hillocks! May I sacrifice my life for this grave which is made radiant by you, (the Prophet,) the one who is (an embodiment) of mercy and forgiveness.” Then the bedouin went away and I fell asleep. In my dream I saw the Holy Prophet (Peace Be Upon Him). He said to me: O ‘Utbi, the bedouin is right, go and give him the good news that Allah has forgiven his sins. [Ibn Kathir, Tafsir-ul-Qur'an al-azim Volume 004, Page No. 140, Under the Verse 4:64]                                                                                                                                                                   

    4. Imam Qurtubi (rah) on Tawassul:


    روى أبو صادق عن علي قال : قدم علينا أعرابي بعدما دفنا رسول الله صلى الله عليه وسلم بثلاثة أيام , فرمى بنفسه على قبر رسول الله صلى الله عليه وسلم وحثا على رأسه من ترابه ; فقال : قلت يا رسول الله فسمعنا قولك , ووعيت عن الله فوعينا عنك , وكان فيما أنزل الله عليك " ولو أنهم إذ ظلموا أنفسهم " الآية , وقد ظلمت نفسي وجئتك تستغفر لي . فنودي من القبر إنه قد غفر لك .

    Its related from Abu Sadiq (رضي الله عنه) that Imam Ali (رضي الله عنه) said: "Three days after burying the Prophet (Peace Be Upon Him) The Araabi did come and did throw himself on the grave of the Prophet (Peace Be Upon Him), he took the earth and threw it on his head. He said: "Ya Rasulallah! (Peace Be Upon Him) You did speak and we did hear, you learned from Allah and we did learn from you. Between those things which Allah did send you, is following: (4:64) I am the one, which is a sinner and now I did came to you, so that you may ask for me." After that a call from the grave did came: "Theres no doubt, you are forgiven!" [Tafsir al-Qurtubi, al-Jami li Ahkam al-Quran Volume 006, Page No. 439, Under the Verse, 4:64]

     

  2. there was a great early hanafi scholar who had this position also.                                                                                                                                                                                       

    Al-Khatīb al-Badghdādī [d. 463 AH] praised him, “Abū Bakr al-Rāzī, the jurist, the leading authority of the Ahl al-Ra’y in his time. He studied Fiqh under Abu ‘l-Hasan al-Karkhī and continued until the leadership culminated at him.”[14] Al-Dhahabī also writes, “[Abū Bakr al-Rāzī] was a leading erudite scholar, Mufti, , scholar of ‘Irāq, master of Hadīth and an extensive traveler [in the acquisition of knowledge].”
    He mentions in his tafseer Ahkam Al Quraan under 6:103
    قَوْله تَعَالَى : { لَا تُدْرِكُهُ الْأَبْصَارُ وَهُوَ يُدْرِكُ الْأَبْصَارَ } يُقَالُ إنَّ الْإِدْرَاكَ أَصْلُهُ اللُّحُوقُ ، نَحْوُ قَوْلِك : أَدْرَكَ زَمَانَ الْمَنْصُورِ ، وَأَدْرَكَ أَبَا حَنِيفَةَ ، وَأَدْرَكَ الطَّعَامَ أَيْ لَحِقَ حَالَ النُّضْجِ ، وَأَدْرَكَ الزَّرْعَ وَالثَّمَرَةَ ، وَأَدْرَكَ الْغُلَامَ إذَا لَحِقَ حَالَ الرِّجَالِ
    وَإِدْرَاكُ الْبَصَرِ لِلشَّيْءِ لُحُوقُهُ لَهُ بِرُؤْيَتِهِ إيَّاهُ ؛ لِأَنَّهُ لَا خِلَافَ بَيْنِ أَهْلِ اللُّغَةِ أَنَّ قَوْلَ الْقَائِلِ : أَدْرَكْت بِبَصَرِي شَخْصًا مَعْنَاهُ رَأَيْته بِبَصَرِي ، وَلَا يَجُوزُ أَنْ يَكُونَ الْإِدْرَاكُ الْإِحَاطَةَ لِأَنَّ الْبَيْتَ مُحِيطٌ بِمَا فِيهِ وَلَيْسَ مُدْرِكًا لَهُ ، فَقَوْلُهُ تَعَالَى : { لَا تُدْرِكُهُ الْأَبْصَارُ } مَعْنَاهُ : لَا تَرَاهُ الْأَبْصَارُ ، وَهَذَا تَمَدُّحٌ بِنَفْيِ رُؤْيَةِ الْأَبْصَارِ كَقَوْلِهِ تَعَالَى : { لَا تَأْخُذُهُ سِنَةٌ وَلَا نَوْمٌ } وَمَا تَمَدَّحَ اللَّهُ بِنَفْيِهِ عَنْ نَفْسِهِ فَإِنَّ إثْبَاتَ ضِدِّهِ ذَمٌّ وَنَقْصٌ ، فَغَيْرُ جَائِزٍ إثْبَاتُ نَقِيضِهِ بِحَالٍ ، كَمَا لَوْ بَطَلَ اسْتِحْقَاقُ الصِّفَةِ بِ { لَا تَأْخُذُهُ سِنَةٌ وَلَا نَوْمٌ } لَمْ يَبْطُلْ إلَّا إلَى صِفَةِ نَقْصٍ ، فَلَمَّا تَمَدَّحَ بِنَفْيِ رُؤْيَةِ الْبَصَرِ عَنْهُ لَمْ يَجُزْ إثْبَاتُ ضِدِّهِ وَنَقِيضِهِ بِحَالٍ ؛ إذْ كَانَ فِيهِ إثْبَاتُ صِفَةِ نَقْصٍ وَلَا يَجُوزُ أَنْ يَكُونَ مَخْصُوصًا بِقَوْلِهِ تَعَالَى { وُجُوهٌ يَوْمَئِذٍ نَاضِرَةٌ إلَى رَبِّهَا نَاظِرَةٌ } لِأَنَّ النَّظَرَ مُحْتَمِلٌ لِمَعَانٍ ، مِنْهُ انْتِظَارُ الثَّوَابِ كَمَا رُوِيَ عَنْ جَمَاعَةٍ مِنْ السَّلَفِ ، فَلَمَّا كَانَ ذَلِكَ مُحْتَمِلًا لِلتَّأْوِيلِ لَمْ يَجُزْ الِاعْتِرَاضُ عَلَيْهِ بِمَا لَا مَسَاغَ لِلتَّأْوِيلِ فِيهِ .
    وَالْأَخْبَارُ الْمَرْوِيَّةُ فِي الرُّؤْيَةِ إنَّمَا الْمُرَادُ بِهَا الْعِلْمُ لَوْ صَحَّتْ ، وَهُوَ عِلْمُ الضَّرُورَةِ الَّذِي لَا تَشُوبُهُ شُبْهَةٌ وَلَا تَعْرِضُ فِيهِ الشُّكُوكُ ؛ لِأَنَّ الرُّؤْيَةَ بِمَعْنَى الْعِلْمِ مَشْهُورَةٌ فِي اللُّغَةِ
    It was said that the original meaning of idraak is reaching as one says adraka zaman Mansur - he reached the time of al-Mansur. And one says adraka Aba Hanifata reached Abu Hanifah. And adraka al-ta'am ie the food was ready ( reached the sate of being cooked ; adraka al zar'u wa l-thamarn i.e the crops and fruit were rpe ( reached maturity ; and adraka al-ghulami i.e the boy became a man (reached maturity).
    And idrak al basar li-l-shay Reaching of the sight to the thing , seeing it Beacuse there is no dispute amongst scholars of the language that saying of someone idark basar i shaksan ( i have reached someone with my sight) means I have seen him with my eye. It is not correct that idrak is encompassing . Because a house encompasses what is in it , but it does not idrak or reach to {what is in it} . So Allah's Saying of 6:103 means that Eyes cannot see him . This is praise {of Allah} by negating the seeing of the eyes, as in His saying 2:255 Sleep does not overtake Him nor slumber . Whatever Allah praises by negating it from Himself, then affirming its opposite is dispraise and shortcoming . So confirmation of its opposite is not in any way permissible. For if his deserving the attribute of 6:103 becomes void, then it cannot but lead to an attribution of fault.
    Seeing cannot be particularly affirmed from His saying 75:23. because nazar has several possible meanings, such as waiting for the reward- as has been narrated from a group of the salaf. Therefore, when that interpretation is possible, then objection to it by means of an interpretation which is not possible is not allowable.
    As for the reports that are narrated about seeing, if they are sound- the intended meaning behind them is simply knowledge. It is secure knowledge with no doubt in it , for the use of "seeing" in the sense of 'knowledge' is well known in the language.
  3. On 1/16/2022 at 1:25 PM, Guest Pooja said:

    Hello Everyone 

    I want to convert to islam and want to understand the importance and significance of conversion to islam .

    Need to discuss it with some knowledge imam sahab..

    Hope the moderators will approve me 

    To convert to Islam and become a Muslim, all you need to do is say the below testimony with conviction and understanding its meaning:

    "Ash Shadoo an La ilaha illa Allah, Wa Ash Shadoo ana Muhammadan rasoolu Allah."

    The translation of which is:

    "I bear witness that there is no true god except God (Allah), and I bear witness that Muhammad is the (Final) Messenger of God."
    As soon as you pronounce the above testimony with conviction, you have become a Muslim! 

  4. 8 hours ago, Abu Nur said:

    Dua is an act of worship

    Your Lord has said, ‘Call Me, and I will hear you!’ Indeed those who are disdainful of My worship will enter hell in utter humility.

    and

    and that places of worship are for God; so do not call upon another alongside God

    As you are sunni I will quote a Sunni narration:

    An-Nu’man ibn Bashir[رضي الله عنه ] narrated the Prophet [ﷺ] said: “Dua [Supplication to Allah ] is worship. Then he read the verse,” Invoke Me, [i.e. believe in My Oneness (Islamic Monotheism)] (and ask Me for anything) I will respond to your (invocation). Verily! Those who scorn My worship [i

    The issue here is what does he mean by du`a? If he means prayer, then no Muslim will disagree that it is kufr to make du`a to the dead. If, however, the meaning of du`a here is simply calling, without any sense of worship to the person called, then this is another matter.
    Should someone claim that every du’a is worship then how would they understand the following verse in the Holy Qur’an:
    لاَّ تَجْعَلُواْ دُعَآءَ الرَّسُولِ بَيْنَكُمْ كَدُعَآءِ بَعْضِكُمْ بَعْضاً
    “Make not the addressing (du’a’) of the Prophet among you like your addressing one another…”
    So basically we cannot interpret du`a to mean worship in every context. A call without worshiping the called upon is just a call, and it is not shirk. Moreover, calling a person who has left this world is done every day in every single one of the 5 daily prayers, where a Muslim says, “Ya Ayyuhan-Nabi,” i.e. “O Prophet!”
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  5. The polytheists of Arabia believed that many gods existed with Allah, they believed they were his partners and worshipped them so these gods would intercede for them with Allah and benefit them through their divine status. 

    A problem arose when some Muslims started calling upon saints and prophets in order to seek their intercession with Allah. Some simple-minded scholars declared this action of theirs to be shirk out of a superficial analysis of the texts. Du'a in and of itself is not act of worship as it is applied to any request made to anyone, even a living being. Similarly intercession is possible with the permission of Allah. The reason why the actions of the Polytheists of Arabia were forms of major shirk is because they called upon beings they believed were gods and sought to benefit from their status and intercession as both gods and partners of Allah. The Muslims who call upon saints for intercession do not call upon beings they consider gods nor do they seek to benefit from the status of a god or partner of Allah. To give the same ruling to both actions is simply an injustice as we know that calling upon other than Allah is not always shirk while we know calling upon a god other than Allah is always shirk. 

    The only conclusion left is that one can only be guilty of shirk if one intends worship by his call to other than Allah or ascribes to it divine actions, attributes or status. These are the only instances of calling upon other than Allah we know with certainty constitute shirk.

  6. Attributing ru’yah to the stability of the mountain is an evidence for proving ru’yah in another aspect: The mountain remaining in its place is something possible; before the manifestation, the mountain remained in its place. It is possible for the mountain to remain in its place or not. There is a rule of logic regarding the issue: "Everything that is attributed to something that is possible and permissible to happen is possible." Attribution to something that is possible is in question here. If attribution to something impossible like "It will take place if the fish climbs a poplar tree (if pigs fly)" or as it is mentioned in the Quran "It will take place ifthe camel can pass through the eye of the needle" (al-A 'raf, 7/40), were in question, it would be different. It is attributed to something that is possible and permissible here. In that case, ru’yah is possible and permissible.

  7. The answer that Allah Almighty gave is interesting. If it were impossible for Allah to be seen, the answer to be given to the wish, “I want to see you” would have been “I am invisible” according to the rules of Arabic. Or the following answers could have been given: "It is not permissible and possible for me to be seen." "How do you want something that is not permissible and possible for me?" "I am not visible." Then, it is understood that the negativity here is not related to the deed but to the incomplete state in the demand and the person demanding it. The negativity of the state of the person is in question. (Jawharatut-Tawhid, p. 186; Ruhul-Beyan, III,

    232-33)

  8. Here  is another rational proof they use  

    - Prophet Musa Alayhi Salaam asked to see Allah ﷻ 

    - This means Prophet Musa ‘Alayhi Salaam knows it’s possible to see Him ﷻ 

    - If it was impossible to see Him ﷻ he would not have asked for it

    - If you claim that it’s impossible to see Him ﷻ and that Prophet Musa Alayhi Salaam asked for it; then you are insulting Prophet Musa by claiming he doesn’t know what is Necessary, impossible or Possible in the Right of Allah ﷻ

    In other words you are claiming that a Prophet is ignorant of His Lord and this is blasphemy  

     

    How  would shias respond 

  9. The two rational proofs the sunnis use to prove that Allah can be seen are :

     

    1.) Everything that exists can be seen . Allah exists . Therefore Allah can be seen 

     

    2.)  If it was impossible for Allah ﷻ to be seen than Sayyiduna Musa would not have asked for it; as we know explicitly in the Quran

    The Prophets are the most knowledgeable of people about Allah ﷻ and the most intelligent of creation

    For them to ask for something that is intellectually impossible does not befit their high rank

     

    7: 143  Quran       And as soon as Musa came to Our fixed time and his Lord spoke to him, he said, "Lord! Show me, that I may look at You!" Said He, "You will never see Me; but look at the mountain, so, in case it stays residing in its place, then you will eventually see Me." Then as soon as his Lord manifested Himself to the mountain, He made it pounded (into dust), and Musa collapsed stunned. So, as soon as he recovered, he said, All Extolment be to You! I repent to You, and I am the first of the believers.".

     

    How would shias answer these 2 points 

  10. the most explicit verse used to prove the seeing of Allah is 75:23  إِلَى رَبِّهَا نَاظِرَةٌ   Looking at their Lord

    Allah can be seen proof . 

    1.) The particle  إِلَى used before  رَبِّهَا نَاظِرَةٌ means that نَاظِرَةٌ can only mean looking 

    2.) the verse before 75:22  وجوه يومئذ ناضرة          [Some] faces, that Day, will be radiant       . The verse before makes references to faces which further emphasises the vision means a vision with the eyes as eyes are on faces .    

    3.) Many sunni hadith speak about Seeing Allah 

    Allah cannot be seen proof. 

    1.) The particle  إِلَى used before  رَبِّهَا نَاظِرَةٌ means that نَاظِرَةٌ does NOT only mean looking but can mean waiting/anticipating or looking with mercy  . the proof of this is the verse Allah (سُبْحَانَهُ وَ تَعَالَى) says regarding the disbelievers وَلَا يُكَلِّمُهُمُ اللَّهُ وَلَا يَنْظُرُ إِلَيْهِمْ يَوْمَ الْقِيَامَةِ and Allah will not speak to them or LOOK at them on the Day of Resurrection. In this verse إِلَيْهِمْ is used with  يَنْظُرُ yet the meaning is not Looking rather it is Looking with mercy as Allah is All-Seeing according to all Muslims. So this proves the claim the sunnis use is against the quran/arabic language .    

    2.) The use of the word Wajh (face) in 75:22  doesn't necessarily mean physical face but can also refer to the Entire being like {But the Wajh ( face)  of your Lord will remain, the Possessor of Majesty and Nobility} (Q. 55:26-27). Its meaning is: your Lord will remain. The word “face” is intended to denote a double meaning, as mentioned in the dictionaries of language. This can be witnessed by the statements of the Arabs: “It is the face of the opinion (huwa wajhu ar-ra`y).” “It is the right direction (wajhu aš-šawab).” The meaning of this is: “The opinion itself” and “the direction itself.”

    3.) The sunni hadith which mention Seeing Allah , mention it in Jannah whereas 75:23 is in qiyamah !!  

    4.)  The word نَاظِرَةٌ in the Arabic Language has many meanings like waiting, anticipating and Looking in metaphoric sense  therefore this verse is not Clear .  Rather 6:103    لَّا تُدْرِكُهُ ٱلْأَبْصَٰرُ وَهُوَ يُدْرِكُ ٱلْأَبْصَٰرَ ۖ    can only have one meaning has idraak when used with senses can only be referring to sight. A negation of Idraak of eyes can only mean a Negation of vision . Thus proving  6:103    لَّا تُدْرِكُهُ ٱلْأَبْصَٰرُ وَهُوَ يُدْرِكُ ٱلْأَبْصَٰرَ ۖ  is a clear negation of vision of Allah .

    In the next post i will prove from sunni sources that 75:23  إِلَى رَبِّهَا نَاظِرَةٌ  is not clear rather open for interpterion whereas  6:103    لَّا تُدْرِكُهُ ٱلْأَبْصَٰرُ وَهُوَ يُدْرِكُ ٱلْأَبْصَٰرَ ۖ  can only mean a negation in Vision of eyes 

     

    p.s the hadith about the Qadam (foot?) in hell , the asharis/maturidis do taweel (figurative interpretation of it whereas the wahabis take it literally but stick a " Bila Kayf" (dont know how)  at the end of it. 

    proof asharis/ maturidis dont take it literally "The Arabs in their language (sometimes) use qadam to mean 'repository' (mawdi), as Allah the Exalted has said: “That they have before their Lord the lofty rank (Qadama) of truth (10:2).” This means the rank of truth “NOT THAT ALLAH WILL PUT HIS FOOT IN HELL, EXALTED IS ALLAH FAR ABOVE THAN THIS AND SIMILAR THINGS TO THAT” (Sahih Ibn Hibban, 1/502, under Hadith # 268. In Urdu Version See: 1/426, Published by Shabbir Brothers)

  11. . This is my first post so dont be harsh

    I come from a sunni background and have been doing research on the seeing of Allah in the afterlife. I have found they are some sunnis who rejecting the seeing of Allah in the next life which i will present later on . but first i want to give summary of the issue .

    They are 3 opinions regarding seeing Allah in islam

    1.)  view of Wahabis = Allah is in a place/direction and will be seen  

    2.)  = view of asharis/maturidis (most sunnis) = Allah is free from place and direction but will be seen

    3.)  view of Shias, mutazila and ibadis =  Allah cannot be seen 

    note: regarding the prophet peace be upon him seeing Allah in the mi'raaj there is ikhitlaf amongst sunnis. but All (?)  agree Allah will be seen in next life 

     

    the main verse used as proof is  75:23    إِلَى رَبِّهَا نَاظِرَةٌ)  

     

    those who argue Allah can be seen say this verse means looking towards their lord .

    those who argue Allah can be seen say this verse is MUHKAM (clear verse with one meaning )

     

    Those who argue that Allah cant be seen argue that نَاظِرَةٌ here means waiting/anticipating for reward

    those who argue Allah cant be seen say this verse is  not MUHKAM (clear verse with one meaning )

     

    The second main verse used as proof is 6:103    لَّا تُدْرِكُهُ ٱلْأَبْصَٰرُ وَهُوَ يُدْرِكُ ٱلْأَبْصَٰرَ ۖ    

     

    those who argue Allah can be seen say this verse is  not MUHKAM (clear verse with one meaning )

    Those who argue Allah can be seen say this verse negates idraak (complete comprehension) but not vision 

     

    those who argue Allah cant be seen say this verse is   MUHKAM (clear verse with one meaning )

    Those who argue Allah cant be seen say this verse negates vision completely 

     

    The third verse main verse used as proof is   7:143 where Musa upon him be peace asks to see Allah and Allah says  لَنْ تَرَانِي

    those who argue Allah can be seen say that Musa upon him be peace asking to see Allah  is proof it is possible to see Allah.  As a prophet would never ask for something impossible as they cant be ignorant about tawheed

    Those who argue Allah can be seen say That because the vision was being connected to the mountain , seeing Allah is possible

    Those who argue Allah can be seen argue  لَنْ تَرَانِي is not a eternal negation

     

    Those who argue Allah cant be seen say that Musa upon him be peace knew it was impossible to see Allah but was asking on behalf of his people in order to refute the understanding that  Allah can be seen 

    Those who argue that Allah cant be seen say that the mountain was destroyed so this is proof Allah cant be Seen 

    Those who argue Allah cant be seen argue  لَنْ تَرَانِي is  a eternal negation.

     

    this is my first post . i will then further analyse the verses above to see which side are correct .

     

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