and this is similar to the incident mentioned in the quraan with regard to Ezra (i believe his name was) it mentions "huwa min Bani Isra'eel". What had happened was that he passed by a town, and he had a conversation with Allah about this subject. So Allah caused him to die for a 100 years, and when he was revived Allah asked him how long were you away (sleep), Ezra replied about a day or half a day. Then ALlah told him what happened, and he told him to look at his food and look at his camel as a sign to the people who were available in this time (100 years later). Then when the camel was nothing but bones and dust, Allah literally made available to him to see the actual reconstruction of the camel to its lively form.
there is nothing here in this text that indicate that it was "a dream" or a sight other than the actual sight.
Allah saysI'm not sure how this matter of the Israa' to be a test of faith.
“And We granted the vision (Ascension to the heavens) which We made you see (as an actual eye witness) was only made as a trial for the people.” (17.60)
i don't think it is injected. it is "a given" or "understood" based of other texts that you may have no even understood the link to in this mater. And yes there is room for disagreement. examine the followingIsn't that an opinion about the Basirah of a Prophet that is being injected into the text? What is the basis of that opinion? Isn't there room for disagreeing with that opinion?
There are 3 opinions:
1) The Prophet [Peace be upon him] saw the attributes of Allah
2) The Prophet saw Allah with eyes of the heart
3) The Prophet [Peace be upon him] saw Allah with the eyes of the head
It is very well known that Ibn Abbas was of the Opinion that the Prophet saw his Lord weather this was with the eyes or heart is however disputed.
Imam al-Bajuri (Allah have mercy on him) said that the preferred position according to the Ulama is that the Messenger of Allah (Allah bless him & give him peace) did see his Lord in the night of al-Isra' and al-Me'raj with the eyes of his head. The Hadith of Sayyiduna Ibn Abbas (Allah be pleased with him) will be given preference over the position of Sayyida A'isha (Allah be pleased with her), as the principle states "Affirmation (ithbat) takes precedence over the negation (nafi)". Hence, the position of Ibn Abbas and others (Allah be pleased with them all) will be given preference and it will be said that the Messenger of Allah (Allah bless him & give him peace) was blessed with the vision of his Lord in the night of al-Isra' and al-Me'raj. (Bajuri, Tuhfat al-Murid, P: 117-118)
Mulla Ali al-Qari (Allah have mercy on him) states:
"There is an agreement among the Muslims (scholars) that no believer will see Allah Most High with his eyes in this world. The scholars only differed with regards to the Messenger of Allah (Allah bless him & give him peace) seeing Allah during his ascension to the heavens." (Sharh Fiqh al-Akbar, P: 354)
Some scholars explained that the Messenger of Allah (Allah bless him & give him peace) had a vision with the eyes of the heart, and not with the eyes of his head. This is elucidated by Ibn Abbas' other narrations in Sahih Muslim and elsewhere where he said: "He saw him with his heart." Hence, in this way, the two opinions may be reconciled. (Ibn Hajar, Fath al-Bari, 8/430)
Shaykh Muhyi al-Din ibn Arabi (Allah have mercy on him) said: This world is that which is below the heavens and anything above the heavens is considered to be part of the next world (akhira). Hence, the vision of the Messenger of Allah (Allah bless him & give him peace) will not be considered a vision of this world; rather it is a vision of the next world, and there is no disagreement concerning the vision of the hereafter. Hence, this vision of the Messenger of Allah (Allah bless him & give him peace) was also a type of the vision of the hereafter. (See: Ma'arif al-Qur'an, 3/412)
Ibn al-Qayyim in Zad al-Ma‘ad said:
The Companions differed whether the Prophet MHMD Allah bless and greet him – actually saw his Lord that night [of isrâ’ and mi‘râj] or not. It is authentically narrated from Ibn ‘Abbas that the Prophet MHMD Allah bless and greet him – saw his Lord, and also authentically related that Ibn ‘Abbas said: “He saw Him with his heart.” It is also authentically related from ‘A’isha and Ibn Mas‘ud that they denied such vision, saying that the words of Allah Most High (And verily he saw him, yet another time, at the Lote Tree of the Farthest Boundary) (53:13) refer to Gibrîl (Ibn al-Qayyim in Zad al-Ma‘ad 3/34)
A narration by al-Tirmidhi from al-Sha‘bi:
Ibn ‘Abbas met Ka‘b [al-Ahbar] in ‘Arafa and asked him about something, whereupon Ka‘b began to shout Allahu Akbar! until the mountains answered him. Ibn ‘Abbas said: “We are the Banu Hashim!” Ka‘b said: “Allah Most High has apportioned His vision and His speech between Muhammad MHMD Allah bless and greet him – and Musa u. Musa u spoke with Him twice and Muhammad MHMD Allah bless and greet him – saw him twice.” (al-Mubarakfuri, Tuhfa al-Ahwadhi (9:118 #3496)
Ibn Taymiyya said:
Ibn ‘Abbas’s statement that “He saw Him” does not contradict that claim, nor his statement that “He saw Him with his heart.” For it is also authentically related that the Prophet MHMD Allah bless and greet him – said: “I saw my Lord – glorified and exalted is He!”[Hadith in Ahmed] However, the latter was not during the isrâ’ but in Madina, when the Prophet MHMD Allah bless and greet him – was occupied and could not be with the Companions at the time of the dawn prayer, after which he told them about his vision of Allah during his sleep that night. It is on that evidence that Imam Ahmad based himself when he said: “Yes, he saw him in reality (na‘am ra’âhu haqqan), for the dream-visions of Prophets are real.” This is absolutely true, but Ahmad did not say that he saw Him with the eyes of his head while awake. Whoever said that he did, is mistaken. Ahmad said one time: “He saw Him” and another time: “He saw Him with his heart.” These are the two statements narrated from him on the issue. The third statement whereby “He saw Him with the eyes of his head” comes from the free paraphrase of some of his companions. Ahmad’s texts are present with us, and nowhere are such words found in them. [As quoted by Ibn al-Qayyim in Zad al-Ma‘ad (3:33-34).
Ibn Taymiyyah also says:
"What was proven in al-Saheeh from Ibn ‘Abbaas is that he said: ‘Muhammad saw his Lord with his heart twice, and ‘Aa’ishah denied that he had seen Him. Some people reconciled these two reports by saying that ‘Aa’ishah denied that he saw Him with his eyes and Ibn ‘Abbaas affirmed that he saw Him with his heart. Some versions of the report narrated from Ibn ‘Abbaas refers to seeing without specifying how, and others indicate that it was with the heart. Sometimes he says that Muhammad saw his Lord, and sometimes he says that Muhammad saw Him. There is no clear statement from Ibn ‘Abbaas which says that he saw Him with his eyes. Similarly Imaam Ahmad sometimes says that he saw Him and sometimes says that he saw Him with his heart." (As cited in Majmoo’ al-Fataawa, vol. 6, p. 509-510)
when I actually find the kalaam of Qadhi Iyaad I will post it bi ithnillah
firstly, i am 6000 percent sure he realizes his words are not on a level of scholarliness, well only within the acedemics of american scholastics, but not reaching the ankle of arab acedemicsBy the way, I couldn't help contrast the way you present the traditional understanding and the way Boriqi does. Yours is a whole other experience of scholarliness. His...I'd rather not say.
secondly, he's the calm one, im the hyper one
lastly, you alreayd have a disdain for me that you don;t for lumumba. that is a major resource of why you said what you said