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Hisham Kabbani
  Exposing Kabbani 9 : Kabbani and the Apparent Meanings of the Book & Sunnah
Author: Abu Hudhayfah
Article ID : NDV070009  [14410]  
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"We believe there is a Face for Allah Almighty," says our Grandshaykh, "But, a description of His Face is not imagination. You may imagine one face, and he, another, and so on. If yours is right, what about ours? We cannot describe all the attributes of Allah Almighty, we just know that He has them."

"O Nazim Effendi," says our Grandshaykh, "I was dreaming today of the eyes of my Lord! I cannot describe the beauty of his eyes! They are not like anything."

[Nazim, Mercy Oceans, pp. 11 and 44, 1980]

These words of Kabbani’s teacher, considered by his followers to have been the Sultan of the Awliya, affirm in clear, unequivocal terms, both a Face and Eyes for Allaah (whilst obviously taking into account that these Attributes in no way resemble the creation).

Or is ad-Daghestani’s affirmation of these Attributes also error and misguidance according to the criterion of Kabbani and al-Zahawi?

Abul-Hasan al-Ash’aree said:

"And He has two Eyes without any mention of how."

(al-Ash’aree, Al-Ibaanah ‘an Usool ad-Diyaanah, p. 9 and Maqaalaat p.290)

Ibn Hajar also writes in Fath al-Baaree (13/373) that al-Bayhaqee mentions a witness for the hadeeth of Aboo Hurairah (i.e. the hadeeth reported by Aboo Dawood in his Sunan that the Prophet sallallahu ‘alayhi wa sallam recited Soorah an-Nisaa Verse 58 and read upto "Hearing Seeing" and placed his thumb on his ear and the one next to it upon his eyes) from the hadeeth of ‘Uqbah ibn ‘Aamir: ‘I heard the Messenger of Allaah sallallahu ‘alayhi wa sallam say upon the minbar: "Our Lord certainly hears and sees" and he pointed to his two eyes.’ (Ibn Hajar declared its chain of transmission to be hasan).

The preceding quote from ad-Daghestani is an indication that Kabbani is neither upon the way of his spiritual master nor Abul-Hasan al-Ash’aree in affirming the Attributes since they both affirm Eyes for Allaah, an affirmation which Kabbani takes great offence at - refer to Kabbani, p. 197.


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