Is THEM Guilty of Shirk? - Dr. Wesley Muhammad

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Equally curious is the way that Dr. Wesley has tried to circumvent Allah's proof in the Qur'an that He (Allah) is not a human being. In Sura 4:1 Allah says "O men! Reverence Allah who created you and your mate from a single soul and from them scattered like seeds countless men and women." Then Allah says in Suratul Ikh'las that He (Allah) has no father and He is not a father of any child. Thus, in these two verses Allah makes it plain that He created men and women, and that He is not a man (father or child). After understanding this verse and knowing that Master Fard had a father, Alfonso, how could you still teach that Allah is Master Fard, a human being? But, what about Dr. Wesley's argument that Allah is a self-created human being and that Allah as a man is different from man as a man? Dr. Wesley offers proof of such a being by pointing to a picture of a man from ancient Egypt who is referred to as a G-d who created himself, thus indicating that he needed no father. Dr. Wesley's proof that this self-created G-d had no children is a picture in someone's book which refers to a pre-Arabian black G-d named Allah who had sexual problems and therefore, did not have children. So these are the proofs for his claim that there is nothing in Suratul Ikh'las that negates the assertion that Allah is a man. But, while Dr. Wesley seeks to prove his argument using the ancient Mystery system or other doctrines, Allah tells Muslims to judge all things by the criteria of the Qur'an. What Muslim would leave the proofs of the Qur'an and pick up another doctrine in an attempt to refute or avoid what the Qur'an clearly says? Sura 2:16 says they trade guidance for error, but they realize it not. Think about it, what does it really mean to self-create yourself? First of all, if G-d is a man, a human being, where did he exist when he created himself? I mean, he would have to create himself, before he could create the universe and the earth with water and air so he could breathe. Did he float around in the abyss? I guess you could say that when he created himself, he created everything else at the same time. In this way, when he manifested, so did the earth, air, and water, so he had air to breathe and water to drink too. To say "he" created "himself' implies that "he" existed before creating "himself." The act of creation is an action and an action must have an actor or doer. Action cannot exist in a vacuum. Therefore, if "he" created, "himself" as a man, "he" already existed in order to create "himself." So, there is always something prior to that which is created. ARGUMENT 4 Fourthly, Dr. Wesley argues his case against the prevailing interpretation of Sura 42:11, which states that There is not like Him (Allah) any thing. He points us to the Arabic phrase, laysa ka-mithlihi shayun and asserts that the translators have also mistranslated this verse. He argues that the comparative particle ka, which means 'like' and the noun 'mithli', which means likeness, parable, metaphor, allegory, indicates that Allah does have an likeness and therefore an image. He says the translation should be, There is not like, his likeness, a thing. To Dr. Wesley this means that if you say there is nothing like His likeness, then He must have a likeness and this likeness is what He looks like; His image. Thus, if He has an image and it is said that He has a hand, foot, face, and eyes, and that G-d created man in His own image, He must be a man. 8
He adds to his case by saying that the Qur'an's use of the word laysa, which means 'not' indicates that the negation is not necessarily absolute. He argues that if Allah wanted to make it perfectly clear that there is absolutely nothing like Allah, He would have used the emphatic negation Laa rather than laysa. So, to Dr. Wesley, the use of laysa means that there is some room for interpreting this phrase differently. He references the verse which says about the prophet's wives that they are not like any of the other women. The word laysa is used here and he retorts, "does this mean that the prophet's wives are not women?" Therefore, he reasons, when Laysa is used in 42:11 it does not necessarily mean that Allah is not like a man. RESPONSE 4 Dr. Wesley's complaint here is with the translation of ayat 11. We have to ascertain whether his translation of this verse is more accurate than the translations of over 30 translators. Go to this website http://www.islamawakened.com/Quran/42/11/default.htm to see thirty different translations of this verse. None of them translate it the way Dr. Wesley does. Let me explain why. Dr. Wesley correctly points out that 'Ka' is a particle of comparison in this phrase. So, Laysa Ka can be translated "there is not Like" or it could be translated "there is not a comparison" or "there is not a similar." The word Mathli comes from Mathalun, which means resemblance, likeness, similar. So Laysa Ka-Mithli simply means "There is not like (ka) his resemblance (Mithli)" or "There is not a comparison (ka) of His resemblance (Mithli)" or as Dr. Wesley has said, "There is not like (ka) his likeness (mithli), meaning there is no thing like or that can be compared to Allah. This is why the translators translate, "There is nothing like Him or that can be compared to Him." However, Dr. Wesley says that is exactly the point. That by saying nothing can be compare to Allah's likeness, tells us that Allah has a likeness, which is that He is like Himself, like His own image. To this we must reply....duh! That is the whole point. Allah is One, Unique, Like Himself Only, not like anything in His creation, not like the sun, moon, stars or a man. This is what Abraham discovered; that Allah is not like the stars, moon, or sun, and by extension, not comparable to a man either. Allah is like His own likeness (or image if you want) and we men and women can't see or comprehend Him, His likeness, or His image. The second part of Dr. Wesley's argument is that the use of the verb Laysa rather than Laa is evidence that Allah did not really mean that there is nothing like Himself, because if He did mean that He would have used the particle Laa which is sometimes used to emphatically negate something beyond a shadow of a doubt and into future. Dr. Wesley questions why Laa was not used? On the contrary, the emphatic Laa is used in many places in the Qur'an to make it clear that Allah is not a man or anything else in creation that a man would want to worship as G-d. In Sura 2:163 the emphatic Laa is used to say that Allah is One; not 2 or 3. In Sura 2:255 the emphatic Laa is used to establish that there is no Allah but Himself, the Ever-Living (Al-Hayyu), the Eternal (Al-Qayyuumu). It is worth noting, that no man has always lived and will continue to live forever. If you say a man can, then you have changed the definition of a man. Why make a man into G-d, so you can worship a man? Why not just worship G-d? Secondly, while the meaning of the word Samad in Suratul Ikhlas is sometimes translated as Eternal (no beginning and no ending), it is more accurately translated as He is Independent, on whom all other things depend. But, the word used in 2:255 is Al-Qayyuum, which does mean Eternal. This same verse states that Allah does not sleep. Men sleep. The verse also says that no one 9
Page 1 and 2: Is THEM Guilty of Shirk? The Long O
Page 3 and 4: ARGUMENT 1 First, Dr. Wesley refers
Page 5 and 6: your Allah is one Allah. So stand t
Page 7: "He ran the race." "He ran up the b
Page 11 and 12: Allah, only to turn around and say,
Page 13 and 14: In his review Bro Mubaashir display
Page 15 and 16: 1. Imam Ahmad Ibn Hanbal affirmed t
Page 17 and 18: came to the Prophet as a young man.
Page 19 and 20: Sunna is a formless, invisible God
Page 21 and 22: Salaam Bro Dr Wesley Muhammad 3.] D
Page 23 and 24: ―When the Prophet tells his peopl
Page 25 and 26: This issue of the significance of t
Page 27 and 28: ―So if it is said (by the believe
Page 29 and 30: When Imam Mubaashir stated; ―As a
Page 31 and 32: 7.] Dr Wesley Muhammad - Response P
Page 33 and 34: ownership rights over this Islam th
Page 35 and 36: secondary meaning ―He manifested
Page 37 and 38: 9.] Dr Wesley Muhammad - Response P
Page 39 and 40: people say, ―He (God) is solid,
Page 41 and 42: ―Within the pages of the Holy Qur
Page 43 and 44: Salaam 12.] Kyle J. Ismail -Respons
Page 45 and 46: 14.] Dr Wesley Muhammad Response As
Page 47 and 48: To negate an act of the past we may
Page 49 and 50: Fakhr al-Din Razi (d. 1209) who, am
Page 51 and 52: which He bestowed on Mary, and a sp
Page 53 and 54: After all, how could we believe thi
Page 55 and 56: things, whoever says any of which,
Page 57 and 58: We are all familiar with the Greek
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Muslim and thus was an advocate of
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different opinions between the Saha
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In the Pushkin State Museum of Fine
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the sociological enigma of the mode
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23.] Imam Salim Mu‟min Response t
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Is THEM Guilty of Shirk? - Dr. Wesley Muhammad

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