Is THEM Guilty of Shirk? - Dr. Wesley Muhammad

23.] Imam Salim Mu‟min Response to Dr Wesley Muhammad
Dr. Westley Muhammad, As-Salaam Alaikum,
There is no need to continue to address laa, whether it is nafiya tabree‘ or nafiya lil-jins, since it is not
used in the verse 7:143 and cause no relevance at this time. Thus, surely it would be speculative.
I would not say that Lan is ta‘beed nor is Lan ta‘keed in general. However, I would say that it is Istiqbaal
used specifically or generically. Though it is Istiqbaal, I would not say that it is ta‘beed in nature, but
depending on the context it may have the sense of being ta‘beed. If it was ta‘beed in nature then why
would Allah say in the Qur‘an: 2:95 wa lan yatamannau-hu abadan… of course unless you were reading
the verse in the sense of Qur‘an bil-Qur‘an allowing ‗abadan‘ to define the particle lan. Or you may say
that it is ta‘keed in that you want to express the idea of ta‘beed twice, once in the nature of the particle
and again in the usage of the internal noun. But I doubt this is the case.
I also say that lan is istiqbaal with takraar when time is not specified such as in the Qur‘an 2:24 fa-in lam
taf‘aluu wa lan taf‘aluu. In this case there is no time indicator or restrictor, therefore I would say that
takraar takes place, which is more perpetual in nature than an emphatic repetition, tautology or eternity.
Within the context of using lan in the context of a specific time or restriction, then the Qur‘an uses
something in the verse referencing time. Again, we see it in the verse 2:95 with ‗abadan‘ or when Allah
says in the Qur‘an: ―wa lan yanfa‘a-kum al-yauma…‖ thus, al-yauma restricts the takraar by indicating a
specific time.
If you want to use a negation with the connotation of ―azala‖ then you could use ―maa kaana‖ or ―lam
yakun‖. For Allah says in the Qur‘an: 35:44: wa maa kaana Allahu li-yu‘jiza-hu min shay‘in fee assamaawaati
wa fee al-ardi inna-hu kaana ‗aleeman qadeeran. Here maa kaana is used along with the li of
juhuud to give emphasis to the negation, thus, Allah was not frustrated, is not frustrated and will not be
frustrated.
Again, kaana is used to show sempiternity in the the expression ―inna-hu kaana ‗aleeman qadeeran‖ that
Allah was, is, and will be Knowing, Powerful. I would rather use the term sempiternal to give the
temporal affect seeming that my mind cannot stretch beyond the creation to address that which is eternal.
You may say that lan is only restricted to the condition of Moses, however, I would say that it is temporal
as much as the whole creation it temporal. The mountains are temporal, however you will never see G-d
in a physical form, but you need a reference to sense Him.
I am having a problem understanding the expression ―laa arani‖ or laa aranee. It appears by your
transliteration that ―araa‖ conjugated in the first person present tense verb[I see] is connected with the
nun wiqaaya and the attached first person pronoun ―yaa‖ [me]. With the negation laa, it appears as if you
are saying, ―I do not see me?‖ Besides show me Qur‘anic examples of these expressions, for anything
outside of the Qur‘an are speculative.
To add words to make a point can be done, but that is not the case here. There are many ways to express
a negation. I do not believe that Allah can be seen in any form of created matter so there is no sense in
continuing this debate. I am sure that I can research the history of the Black man in Africa and find them
worshipping trees, rocks, mountains, etc. as deities.
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