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Post by IbnKhalis on Jul 2, 2015 9:42:07 GMT
Excellence of Qasidah Burdah The Qasidah Burdah or “poem of the shawl” was written by Imam Salih Sharaf al-Din Abu ‘Abd Allah Muhammad ibn al-Hasan al-Busairi (rahmatullahi ‘alayh). He had become paralysed and his doctors gave up all hope of recovery. In this state of complete helplessness, he composed a poem in praise of Nabi (sallallahu ‘alayhi wasallam). Using this as his sole means of seeking a cure from the divine court of Allah (subhanahu wa ta’ala), he isolated himself in a quiet place on the night of Jumu’ah (Friday). With total sincerity and concentration, he began reciting the poem, crying and begging Allah (subhanahu wa ta’ala) through the intercession of Nabi (sallallahu ‘alayhi wasallam). While reciting it, he was overcome by sleep and was blessed with the vision of Nabi (sallallahu ‘alayhi wasallam). He mentioned his illness to Nabi (sallallahu ‘alayhi wasallam) who then passed his blessed hand over Imam al-Busairi’s (rahmatullahi ‘alayh) face and placed a shawl over him. Through the barakah (divine blessings) of Nabi (sallallahu ‘alayhi wasallam), Allah (subhanahu wa ta’ala) granted him complete cure from his paralysis.
The next morning, when due to some necessity, he went to the market, he was greeted by a pious saint, who requested him to recite the qasidah which he had composed in praise of Nabi (sallallahu ‘alayhi wasallam). The Imam replied that he had composed many poems in praise of Nabi (sallallahu ‘alayhi wasallam). The saint then said, “I am referring to the one which begins with,
أَمِنْ تَذَكُّرِ جِيْرَانِ
Hearing this, the Imam was amazed and exclaimed, “I take an oath that no one knows about this poem. Please tell me how you came to know about it?”
The saint replied, “I take an oath by Allah that last night, in my dream, I heard you reciting it to Nabi (sallallahu ‘alayhi wasallam). Since Nabi (sallallahu ‘alayhi wasallam) was very pleased with it, he threw a shawl over you, and by virtue of this blessing, Allah (subhanahu wa ta’ala) granted you complete cure from your ailment”.
The Imam recited the poem to the saint and his secret was exposed. The barakah of the poem too became widespread. News of this reached the ruler, Baha’ al-Din, who called for him. He had the poem written down and would listen to it respectfully.
Once, Sad al-Din Faruqi, the viceroy of Baha’ al-Din, became blind. In a dream, he saw a person who advised him to take “the shawl” from Baha’ al-Din and place it over his eyes. The next morning he informed Baha’ al-Din about this dream. Baha’ al-Din said that he did not have any of the blessed relics of Nabi (sallallahu ‘alayhi wasallam) in his possession. Later he realised that “the shawl” could have referred to the Qasidah Burdah. The poem was brought and Sad al-Din placed it over his eyes. Through its barakah, Allah (subhanahu wa ta’ala) granted him complete cure and restored his eyesight. From then onwards, the poem became known as the Qasidah Burdah or the “poem of the shawl.”
Al-Wafi Bi Al-Wafayat, vol. 3, p. 112
English translation taken from Pearls from the Path Volume 1, Muslims at Work, p. 48-49 |
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wasimjasin
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Post by wasimjasin on Dec 17, 2016 20:25:14 GMT
AsSalaamo 3alaikom dear knowledgable brothers.
I have recently heard about this poem that I love so much. That ومن علومك علم اللوح والقلم is ascribed to Nabi (sallallahu ‘alayhi wasallam). I never had that intention while reciting it, rather I ascribed that knowledge to Allaah Almighty.
My questions in this regard are:
(1) If it was meant with regards to Nabi (sallallahu ‘alayhi wasallam), would reciting the poem amount to partaking in sin / kufr / shirk?
(2) Is it true, that this knowledge according to Imam Busairi ra, is ascribed to the holy prophet (sallallahu ‘alayhi wasallam)?
I will in sha Allaah take your words as truth, and follow them. Please advice me to the best of your ability.
Your little brother, Wasim.
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Post by Zameel on Dec 17, 2016 23:54:04 GMT
“From your Sciences is the Knowledge of Lawḥ and Qalam”
The commentators have differed over the explanation of this line of Burdah. Some have said it means: amongst the things that you are aware of is the fact that the Lawḥ and Qalam have knowledge and are sentient. Others have said that it means: amongst the things that you are aware of is that people have knowledge of the Lawḥ and Qalam. Commentators like Ḥāfiẓ Abū Shāmah and Mullā ‘Alī al-Qārī, however, have found these explanations to be weak. Another explanation is that the Lawḥ and Qalam are one of the sources of the knowledge of the Prophet (ṣallallāhu ‘alayhi wasallam). That is: from amongst the sources of his knowledge is knowledge derived directly from the Lawḥ and Qalam; and this is true, since the Qur’ān is derived from the Lawḥ. Another possible meaning is: from amongst the things you know is knowledge of the Lawḥ and Qalam, their existence, their purpose and so on. None of these explanations have any theological problem. The more common meaning, however, is that amongst the things that he (ṣallallāhu ‘alayhi wasallam) knows is the contents of what is written in the Lawḥ and what has been written by the Qalam. Since this is outwardly problematic, one solution that Shaykh Ibrāhīm Bājūrī presents in his commentary of Burdah is: المراد أن بعض علومه علم اللوح والقلم الذي يطلع عليه المخلوق
“The intent is part of his sciences is the knowledge of Lawḥ and Qalam to which the creation is privy.” ( Sharḥ al-Burdah, p. 68) In other words, it excludes the contents of the Lawḥ which Allāh has not disclosed to creation, like the exact time of the Final Hour.
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faqir
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Post by faqir on Dec 22, 2016 7:17:11 GMT
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faqir
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Post by faqir on Dec 22, 2016 8:18:16 GMT
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Post by SyedMuhammadIbnAlAfaq on Mar 2, 2017 19:58:38 GMT
AsSalaamo 3alaikom dear knowledgable brothers. I have recently heard about this poem that I love so much. That ومن علومك علم اللوح والقلم is ascribed to Nabi (sallallahu ‘alayhi wasallam). I never had that intention while reciting it, rather I ascribed that knowledge to Allaah Almighty. My questions in this regard are: (1) If it was meant with regards to Nabi (sallallahu ‘alayhi wasallam), would reciting the poem amount to partaking in sin / kufr / shirk? (2) Is it true, that this knowledge according to Imam Busairi ra, is ascribed to the holy prophet (sallallahu ‘alayhi wasallam)? I will in sha Allaah take your words as truth, and follow them. Please advice me to the best of your ability. Your little brother, Wasim. This verse has been explained below through the commentary of the following major Imams: 1. Imam Muhammad Abu al-Su`ud al-Hanafi (d. 951), 2. Shaykh Muhyi al-Din Muhammad ibn Mustafa al-Hanafi, known as Shaykh Zadah (d. 951), 3. Shaykh al-Islam Ibn Hajar al-Haytami al-Shafi`i (d. 973), 4. Mulla `Ali al-Qari al-Hanafi (d. 1014) whose commentary is by far the most interesting, 5. `Allama Ibrahim al-Bajuri al-Shafi`i (d. 1277), and 6. Imam Muhammad al-Tahir Ibn `Ashur al-Maliki (d. 1284). The translation is that of Dr. GF Haddad who adds: Some of the above excelled their respective contemporaries in the Arabic language and they excelled also in fiqh and usul, while Ibn `Ashur and Abu al-Su`ud were arguably the two greatest mufassirs of the last five hundred years.
1. Abu al-Su`ud:
“Knowledge of the Tablet and the Pen (in the sense of what is written on the Tablet through the coursing of the Pen) is some of what your knowledge flows through / has thorough access to [ba`du mimma jara fihi `ilmuk].”
As quoted in Sayyid Hasan al-`Idwi al-Hamzawi al-Maliki’s (d. 1303) al-Nafahat al-Shadhiliyya fi Sharhi al-Burdat al-Busiriyya (Damascus photocopy of the Cairene ed. of the Nafahat p. 204).2. Shaykh Zadah:
“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. This is according to your understanding [O reader]. As for him whose heart’s eye has been dyed with the kohl of Divine light, he witnesses through spiritual taste that the sciences of the Tablet and the Pen are a portion (juz’) of his sciences, upon him blessings and peace, just as they are a portion of the knowledge of Allah Most High.”
Shaykh Zadah’s Hashiyat al-Burda in the margin of al-Kharputi’s `Asidat al-Shuhda Sharh Qasidat al-Burda (Ottoman 1320 ed. p. 219).
3. Al-Haytami:“And of your sciences is the knowledge of the tablet and the pen, that is: Of some of your vast learning (ay: ba`di ma`arifika) which Allah Most High gifted you. […] 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-Haytami, al-`Umda fi Sharh al-Burda, ed. Bassam Muhammad Barud (UAE: Dar al-Faqih, 2003, p. 666-669).
The meaning of what Al-Haytami said is not that the Prophet knows each and everything written in the Lawh and Qalam. Seeing something doesn't mean that one will see each and everything. For example, when we see a lake or a mountain etc, we are not able to see each and everything and each and every minor and particular of the lake or mountain as our eyes are not capable of doing so. We cannot know every minor and particular about the object we see. Similarly, Prophet cannot know each and everything about the object he saw i.e the preserved tablet. 4. Al-Qari:
“Min is tab`idiyya […]. The commentators have said conflicting things on the second hemistich of the verse. It was said that ‘al-`ilm’ is a substantive which is in construct with its subject (masdar mudaf ila fa`ilihi), that is: the Tablet and the Pen’s knowledge of things, but then we need to say that they possess perception and feelings toward what was attributed to them. It was also said that ‘al-`ilm’ is in construct with its object, that is: the people’s knowledge of the Tablet and the Pen, but then we need to say that there are different positions here. 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). To clarify further, what is meant by the knowledge of the Tablet is what was entered into it among other transcendent writings and shrouded images (al-nuqush al-qudsiyya wal-suwar al-ghaybiyya). What is meant by the knowledge of the Pen is what was entered with it into the Tablet as Allah Most High wished, so the construct implies the nearest connection (al-idafatu li-adna mulabasa). The fact that the knowledge of the Tablet and the Pen is part of his sciences consists in that his sciences are multifarious, including universals and particulars, hidden matters and minutiae, subtle wisdoms and arcane sciences pertaining to the Essence and the Attributes, whereas 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. Then, in addition to this, it is from the blessing of his existence according to the report that was said to be transmitted: ‘The first thing Allah created is my light,’ that is, He looked at it with a gaze of majesty, so it cleaved in two, and from its two halves were created the two worlds. This [light] is what is meant by the Pen, hence the transmitted report: ‘The first thing Allah created is the Pen,’ so there is no contradiction. The upshot is: this world and the next are aftereffects (aathaar) of your existence and generosity, and whatever appeared out of the Pen and onto the Tablet is from the secrets of your wisdoms and the lights of your sciences.”
Al-Qari, al-Zubda fi Sharh al-Burda, ms. from the Damascus library of the Musnid Sayyid Muhammad Salih al-Khatib (also containing al-Qari’s two treatises on the Mawlid)This is the most accurate commentary of this verse. 5. Al-Bajuri:
“His saying ‘fa-inna min judika al-dunya etc.’ […] min is for tab`eed. […] ‘Wa-min’ 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. […] {The problem was raised that part of ‘the knowledge of the Tablet and the Pen’ are the five things mentioned at the end of Surat Luqman although the Prophet, salla Allahu `alayhi wa-Sallam, does not know them for Allah Most High reserved their knowledge for Himself alone, so the aforementioned tab`eed is incomplete? It was replied that it is not granted that those five things are among what the Pen wrote on the Tablet, or else whoever is entitled to look into the Tablet, such as some of the muqarrabin angels, would have seen them; and even if it were granted that they are part of what the Pen wrote into the Tablet, what would be meant is that some of his sciences, upon him blessings and peace, are the science of the Pen and the Tablet which a creature may look upon, thus excluding those five matters} [curly-bracketed material is largely from al-Qastallani], If it is asked: Since the knowledge of the Tablet and the Pen are some of his sciences, upon him blessings and peace, then what is the rest? The reply is, the rest is [to say the least] what Allah Most High informed him of with regard to the states of the hereafter, because the Pen only wrote into the Tablet what was going to happen until the Day of Resurrection and nothing more, as already mentioned in the hadith [‘The first thing Allah created was the Pen, and He told it to write, so it said, What shall I write? He said: Write the apportionments of every living thing until the Hour rises’ al-Tirmidhi (sahih) and Ahmad].”
Al-Bajuri, Sharh al-Burda (`Abd al-Rahman Mahmud Cairo ed. p. 132-133).6. Ibn `Ashur:
“The meaning is: how could your great standing diminish for advocating me, whereas you are the noblest of all creatures in the sight of your Lord Who gave you exclusively the magnificent special attributes that show your rank before Him, among which, that He created this world and the next for your sake, and also among which, that He taught you what no one else encompasses by their knowledge, to the point that what is in the Tablet and the Pen is some (ba`d) of your sciences.”
Ibn `Ashur in `Umar `Abd Allah Kamil’s al-Balsam al-Murih min Shifa’ al-Qalb al-Jarih, the epitome of Ibn `Ashur’s Shifa’ al-Qalb al-Jarih fi Sharhi Burdati al-Madih (Beirut: Bisan, 2004, p. 164-165).According to Al-Qari, the most popular opinion is that Prophet was shown what was written in the pen (as a hadith says that Prophet was shown everything). While Shaykh Faraz Rabbani says:
"The critic then cites the following verses as example of shirk in Allah’s Names & Attributes,
“And from your knowledge is knowledge of the Pen and Tablet”
It is established that Allah commanded the Pen to write the details of all matters until the Last Day-namely, before the Resurrection and Hereafter-as related in authentic hadiths in Ahmad and Tirmidhi. These hadiths were considered mass-transmitted by al-Amir al-Kabir in his commentary on Laqani’s Jawharat al-Tawhid, as Kattani relates in Nadhm al-Mutanathir.
In this hadith, the Messenger of Allah (peace and blessings be upon him) said, “The first of Allah’s creation was the pen.” Then he mentioned that Allah commanded it to, “Write everything that will occur, until the Last Hour.” [Ahmad 21649, from Ubada ibn Samit (Allah be pleased with him)]
It is authentically established that Allah granted His Beloved Messenger (peace and blessings be upon him) knowledge of the events of this worldly life.
There is no “shirk” in this: (1) it is authentically established in the sunna; (2) it is by Allah’s granting, so there is no point of comparison between the Absolute, Infinite, and unacquired Knowledge of Allah and the acquired, and limited (though unimaginably vast) knowledge of the Best of Creation (Allah bless him and give him peace).
The knowledge of the Pen and Tablet-being this knowledge of worldly events until the Last Day-is “from” the knowledge of the Prophet (peace and blessings be upon him) because he was also granted tremendous knowledge of matters of the hereafter, and of Allah and His Attributes-the greatest of all knowledge.
What we need to understand is that Allah granted His Beloved Messenger (Allah bless him and give him peace) tremendous knowledge of the Unseen, including details of matters of this life and the next; and He granted His Beloved (Allah bless him and give him peace) greater knowledge of Himself than any of His creation.
Thus, there is no element of shirk in this verse. It simply affirms what the Prophet (peace and blessings be upon him) himself affirmed, not more and not less." |
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Post by SyedMuhammadIbnAlAfaq on Mar 8, 2017 19:24:19 GMT
Jazaakum Allaahu 5airan. I very much appreciate the depth of the answer, and the sources. Now my eemaan is shook though. This is a Aqidah question, and I therefor don't know whether this is where it belongs, but since we are already on the topic; Is it the view of ahlussunnah wal jamaa3a, that the prophet Muhammad صلى الله عليه وسلم was without mistakes? It has for a long time been a notion of mine, that flawless human beings remains the problem of christians and shiites. However, now I am finding an increasing number of religious people saying this, and in my heart I believe only Allaah سبحانه وتعالى is free of flaws and mistakes. I understand, that the Messenger saws makes mistakes for our benefit, so that we may learn from him, what to do when we commit mistakes or so that he may establish sunnahs. But is he raised above mistakes per se? I believe he صلى الله عليه وسلم is sinless, however I have not had incentive to believe that he is flawless until now. In extension, can the other prophets AS commit mistakes (obviously not sins)? My problem is the words of the messenger صلى الله عليه وسلم, when he has allegedly said: كل بني آدم خطاء وخير الخطائين التوابون. Am I sinful for having believed otherwise? Ibn al-Juwayni (Imam al-Haramayn) said in al-Irshad (p. 298-299): “As for sins that are considered small, according to specificity as we shall explain, the minds do not deny them [as possible for Prophets]. I did not come upon a categorically explicit transmitted proof either negating them or asserting them [as possible]. For explicitly categorical proofs come either from explicit texts (nusus) or from consensus (ijma’) and there is no consensus [either], since the ulema differ over the possibility of small sins for Prophets. The explicit, unambiguous or un-interpretable texts that would categorically establish the principles pertaining to this issue are simply not found. So if it is said that since the matter is conjectural, what is the strongest conjecture in the matter in your opinion? We say: Our strongest conjecture is that they are possible. The stories of the Prophets in many a verse of the Book of Allah Most High bear witness to that [conjecture]. But Allah knows best what is right.”Imam al-Ghazzali said the same in substance in al-Mankhul (p. 223), a youthful work consisting of his class-notes from Imam al-Haramayn. But Imam Taj al-Din al-Subki said in his Qasida Nuniyya: “ They said Allah precludes small sins from Prophets
and in our [Ash’ari] School are two positions.
Preclusion is narrated from the Master(*) and al-Qadi
Iyad, and it is the strongest position.
It is the position I take and was that of my father
exempting their rank from any defect.
Al-Ash’ari is our Imam but in this we differ with him
one and all.
And we say that we are on his path but his companions
are split in two parties over the matter.
Some Ash’aris even said Prophets are completely free
of forgetfulness.
Yet all are considered al-Ash’ari’s followers. This
dissent does not expel them from that status. ”
(*) The Master = Abu Mansur `Abd al-Qahir al-Baghdadi, author of Usul al-Din, al-Farq Bayn al-Firaq, and other important works of doctrine.
Source: Tabaqat al-Shafi`iyya al-Kubra (3:387-388).
So the conjecture of Imam al-Haramayn (d. 478) and his student Hujjat al-Islam (d. 505) was NOT retained by later Ash’aris nor earlier ones other than al-Ash’ari himself. Instead, the majority of the ulema including the Imams of the Four Schools of Law followed what they considered to be the stronger position, namely that Prophets are protected even from small sins. Imam al-Azam Abu Hanifa writes in Fiqh al-Akbar:
"The prophets (upon them be blessings and peace) are all free from minor sins, enormities, unbelief, and wicked acts. However,
some slips and mistakes have escaped them."
[ Al-Fiqh Al-Akbar: An Accurate Translation pg 37 ghayb.com/wp-content/uploads/2015/09/Al-Fiqh-Al-Akbar-An-Accurate-Translation.pdf ]Thus al-Amidi said in al-Ihkam (1:171) that all but the Khawarij concur Prophets are protected from the minor sins if the latter bear on their character. If, however, it comes to a rare word spoken out of anger, then the majority of the Ash’aris and Mu’tazilis allow it. Qadi `Iyad in al-Shifa’ said that the Jumhur of the Jurists from the schools of Malik, al-Shafi`i, and Abu Hanifa, agree that the Prophets are protected from all minor sins because one is required to follow them in the minutest matters. It is even reported from Malik that this is obligatory to believe. Abu Ishaq al-Isfarayini’s (d. 418) position was "No sin great or small issues from Prophets whether deliberately or by mistake and this is also our position.” (Taj al-Din al-Subki Tabaqat al-Shafi`iyya al-Wusta as cited in the Kubra (4:260)). Imam al-Zarqani said in his monumental commentary on al-Qastallani’s al-Mawahib al-Laduniyya (5:361) [Al-Qastallani’s original text is in parentheses): <<(And among his Mu’jizaat [stunning miracles] is that he is immune from sins) before Prophethood and after it (both great and small, both by deliberate commission and by mistake) according to the soundest view, outwardly and inwardly, in secret and in public, in earnest and in jest, in contentment and in anger. And how not, when the Companions were unanimous in following him and faithfully imitating him in all his acts? (As were the Prophets) Al-Subki said: “The Umma concurs on the true immunity (’isma) of Prophets, in what pertains to conveyance and other, from grave and small, contemptible sins as well as persistence in small sins but there is disagreement over small sins that do not detract from their rank. The Mu’tazila and many others allow them. The preferred view is that they are precluded because we have been ordered to follow them in what issues from them; how then could something inappropriate occur on their part? As for those that deemed it possible, they did not do so on the basis of any textual stipulation or proof.” That is, they only clang to externalities which, if they followed their logical conclusions, would lead them to violate consensus and take positions no Muslim takes, as expounded by `Iyad [in al-Shifa’].>>They concurred that a necessary attribute of Prophets is absolute trustworthiness (amana):
“And essential for them [Prophets] is absolute trustworthiness”
(Jawharat al-Tawhid, verse 59)
which necessitates true immunity (’isma) or from haram, makruh, and inappropriate acts, speech, or thoughts (khilaf al-awla) (and even some of the mubah or indifferently permitted) except for a necessity of legislating a law, because Allah Most High made them our qidwa – obligatory paradigmatic model to follow without exception – and He does not want us to follow any haram, makruh, and inappropriate acts, speech, or thoughts. {Verily in the messenger of Allah ye have a good example for him who looketh unto Allah and the last Day, and remembereth Allah much} (33:21).Further, Allah Most High praised and literally exalted the Prophet’s character in no uncertain terms: {And lo! thou art of a tremendous nature} (68:4).
The apparent counter-examples found in the Qur’an all without exception have interpretations that confirm the over-riding principles derived from the above verses and the conclusions of the majority of scholars (jumhur) I have just documented. For example, our liege-lord Adam’s disobedience (upon him peace) meant forgetfulness, or he was given Prophethood after he was forgiven. The consensus is that Prophets were sinless but were not necessarily created so nor made so from the very beginning of their Prophetic mission. Yet such verses are a mercy from Allah Most High and His confirmation of other verses to the effect that the Holy Prophet is one of mankind, not an angel, and so were previous Prophets, so that mankind will have no excuse such as the claim that he and they were impossible to imitate or understand etc. – and Allah Most High knows best. The closest text to this issue is probably the following explanation of the hadith of the removal of the black clot from the heart of the Prophet, upon him peace. I came across this beautiful passage in Ibn al-Subki’s Tabaqat al-Shafi`iyya al- Kubra (10:266-267): “I heard my father – Allah have mercy on him – say, when he was asked about the black clot that was removed / from the heart of the Prophet – Allah bless and greet him in his childhood, at the time of the splitting of his breast, and the statement of the angel to him, ‘This is Satan’s lot from you (hadha hazhzh al-shaytani minka)’:
<<This clot Allah created in the hearts of human beings as naturally fit (qabilatan) for whatever Satan casts into it and it was removed from his heart – Allah bless and greet him – so that no place remained in it fit for anything Satan could cast. This is the meaning of the hadith. There was no lot for Satan in the Prophet whatsoever. What the angel threw out was only a matter present in all human constitutions. That capacity was removed but its presence did not [in the first place] necessitate that anything had been cast into the heart. If you asked, “Why was that capacity created in that noble person when it was possible to create it without it?” I say, Because it is part of the human constituents. So its creation is part of the completion of human creation and is indispensable, while its removal is a Divine command that took place later on.>>
“I saw in the hand-writing of my brother, our Shaykh the Imam Abu Hamid Ahmad, Allah save him, that he saw my father in dream on top of a high mountain lush with magnificent gardens. In my brother’s hand was a lantern by the light of which he was reading to my father the text of the above discussion. He then thought that the lantern had gone out and began to repeat to my father, ‘The lantern is out’, several times. My father raised his head and told him, ‘No’. My brother looked and saw that it was as my father said; ‘But,’ he said, ‘there were lights on my father many times stronger than the light of the lantern and this is why I had thought it went out. In my sleep it came to my heart that those lights were because of the blessings of this research.’” End of the text from Ibn al-Subki.The writer of these lines heard another moving explanation of the black clot removal related from the great Imam Ahmad Rida Khan, namely, that the clot consisted in the portion of the disbelievers at whose eternal doom, had it not been removed, the Prophet (upon him blessings and peace) would have felt unbearable mercy on the Day of Judgment because he was created and sent as a mercy for the universes. Even so, the Prophet shall include them in his intercession at the time all creatures stand in wait under the sun for the Judgment to begin! So Blessings and peace on the Prophet, his Family, and his Companions until the end of time and for all eternity. The purification of the heart of the Prophet, upon him blessings and peace, as a young boy is also a proof that he received `Isma even before his Nubuwwa, and Allah knows best. See on this topic, in addition to the above sources:
– Al-Razi, `Ismat al-Anbiya’ (`Ilmiyya p. 28, top)
– Al-Laqani, Jawharat al-Tawhid verse 59.
– Al-Laqani, Ithaf al-Murid (p. 179-180).
– Al-Bajuri, Sharh al-Jawhara.
– Al-Sawi, Sharh al-Jawhara (p. 280).
– Al-Rifa`i, al-Ma`rifa (p. 77-78).
– Al-Hashimi, Miftah al-Janna (p. 204)
– Nuh `Ali Salman, Sharh al-Jawhara (p. 124-125).
– Al-Maliki, Muhammad (sallAllahu `alayhi wa-Sallam) al-Insanu al-Kamil
– Siraj al-Din, Sayyiduna Muhammad (sallAllahu `alayhi wa-Sallam), etc.
See also al-Shatibi’s Muwafaqat (3:265).
As a general note unrelated to this particular question, it is advisable not to approach the status of Prophethood with inquiries except with the highest good manners. Prophets are the elect of the Creator and like or above the angels in rank. We should take care, also, to focus on what is vital to our salvation and relinquish pursuits that are not only irrelevant but actually damaging to faith and works. Qur'an says : "Know, then, that there is no god except Allah, AND ASK FORGIVENSS FOR YOUR SIN and for the believing men and believing women." (47:19)
If it is said that this verse of Qur'an is against the our belief because it commands the prophet to ask forgiveness and the Prophets are free from sin so this is not possible. Then this does not negate his (Allah bless him and give him peace) infallibility or that of the other Messengers (Allah bless them and give them all peace). The definition of trustworthiness (amana) is: “Allah’s protection of the inward and outward of the Prophets from committing something prohibited, even if only disliked, and even during their childhood. And this is termed `isma (being preserved from sin).” [al-Dardir, Sharh al-Kharida al-Bahiyya]
The belief of Ahl al-Sunna is that the Prophets (Allah bless them and give them all peace) are protected from major and minor sins, before and after prophethood. Regarding this, Imam Munawi, author of the brilliant Fayd al-Qadir Sharh Jami` al-Saghir, comments: “i.e. ‘All of that is possible (i.e. present), so forgive me for it.’ He said this out of humility, or intending it for that which happened forgetfully or unintentionally, or before prophethood, or simply to set a precedent for his community.”
Abu al-Su`ud Effendi was one of the Grand Muftis of the Ottoman Empire, and a master exegete of the Qur’an producing one of the finest works in the field, Irshad al-`Aql al-Salim ila Mazaya al-Kitab al-Karim. At the relevant part of the verse above, he comments that this was perhaps from that which was sub-optimal for the Holy Prophet (Allah bless him and give him peace), and that Allah referred to it as a “sin” in view of his exalted rank. How could it be otherwise when the good deeds of the righteous (abrar) are sins of those brought near (muqarrabin)! Biqa`i mentioned that because the Messenger of Allah (Allah bless him and give him peace) was continually rising in degrees to higher stations, the previous, lower station in relation to the higher station was akin to a sin with respect to him. And others have said that his seeking forgiveness was simply to establish a sunna for his community as he (Allah bless him and give him peace) was free and exalted from sin. [Biqa`i, Nazm al-Durar fi Tanasub al-Ayat wa al-Suwar; al-Suyuti/al-Mahlli, Tafsir al-Jalalayn]
In summary, the answer to your question is that Prophets are all free from minor sins, enormities, unbelief, and wicked acts. However, some slips and mistakes have escaped them. This is the answer to the objection regarding the saying of the messenger of Allah: كل بني آدم خطاء وخير الخطائين التوابون May Allah give us the tawfiq to show due veneration to our Holy Prophet (Allah bless him and give him peace), and all of the Prophets and Messengers (Allah bless them and give them all peace), and recognize their exalted rank as perfected slaves of Allah. |
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Post by afzalsheikh on Aug 8, 2017 5:41:20 GMT
My Lord! Send salutations and greetings forever upon Your beloved who is the best of all creations. (The beloved Prophet) Muhammad is the Leader of both worlds and both creations (man and jinn); and of both groups, Arabs and non-Arabs.
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