Do Muslims Worship the prophet Muhammad?

 

Sami Zaatari

 

 

 

We resume another round of discussions between myself and Sam Shamoun concerning whether we Muslims worship the prophet Muhammad. To allow readers to know what has been going on I will post the links of the discussion that have been taking place in sequential order:

 

Shamoun's first article claiming we worship the prophet Muhammad:

 

http://answeringislam.net/Shamoun/serve_besides_allah2.htm (section of directly praying to the prophet)

 

http://answeringislam.net/Shamoun/serve_besides_allah1.htm  (Section of submitting to the prophet)

 

My rebuttals:

 

http://muslim-responses.com/Tashahhud/Tashahhud_

 

http://muslim-responses.com/Obeying_the_Prophet/Obeying_the_Prophet_

 

Shamoun's counter rebuttal:

 

http://answeringislam.net/Responses/Osama/zaatari_serve_mhd.htm

 

Followed by my counter rebuttal:

 

http://muslim-responses.com/Tashahhud_again/Tashahhud_again_

 

And now Shamoun's latest 2nd counter rebuttal:

 

http://answeringislam.net/Responses/Osama/zaatari_intercession.htm

 

I suggest everyone goes and reads all of the above in sequential order to grasp the arguments that are being made, and the direction and new arguments that are being raised.

 

So with all of that said, we now proceed to my 2nd counter rebuttal, Shamoun's comments shall be in green. He writes:

 

Let us see if the blind man prayed to Muhammad or not:

Tirmidhi relates, through his chain of narrators from 'Uthman ibn Hunayf, that a blind man came to the Prophet (Allah bless him and give him peace) and said, "I've been afflicted in my eyesight, so please pray to Allah for me." The Prophet (Allah bless him and grant him peace) said: "Go make ablution (wudu), perform two rak'as of prayer, and then say:

"Oh Allah, I ask You and turn to You through my Prophet Muhammad, the Prophet of mercy; O MUHAMMAD (YA MUHAMMAD), I SEEK YOUR INTERCESSION with my Lord for the return of my eyesight [and in another version: "for my need, that it may be fulfilled. O Allah, grant him intercession for me"]."

The Prophet (Allah bless him and give him peace) added, "And if there is some need, do the same." (Ahmad ibn Naqib al-Misri, Reliance of the Traveller: The Classic Manual of Islamic Sacred Law (Umdat Al-Salik) in Arabic with facing English text, Commentary and Appendices, edited and translated by Nuh Hah Mim Keller [Amana Corporation; Revised edition, July 1, 1997], w40.3, p. 935; source; bold , capital and underline emphasis ours)

Do the readers see how Muhammad specifically instructed the blind man to address him directly in his prayer? The blind man wasn't told to simply pray to Allah asking him to heal him on behalf of Muhammad. He was also directed to address Muhammad directly and personally ask him in the prayer to intercede for him.

RESPONSE

 

For the sake of convenience I will post the hadith again, and it reads:

 

Tirmidhi relates, through his chain of narrators from 'Uthman ibn Hunayf, that a blind man came to the Prophet (Allah bless him and give him peace) and said, "I've been afflicted in my eyesight, so please pray to Allah for me." The Prophet (Allah bless him and grant him peace) said: "Go make ablution (wudu), perform two rak'as of prayer, and then say:

"Oh Allah, I ask You and turn to You through my Prophet Muhammad, the Prophet of mercy; O Muhammad, I seek your intercession with my Lord for the return of my eyesight [and in another version: "for my need, that it may be fulfilled. O Allah, grant him intercession for me"]."

 

The Prophet (Allah bless him and give him peace) added, "And if there is some need, do the same."

 

Shamoun claims that in this hadith the blind man is worshipping the prophet Muhammad. Yet this is not the case at all, no where does the blind man worship the prophet, and this hadith is in fact a great proof against those who try to worship the prophet!

 

I will allow Sheikh Albani to respond to this hadith, since his explanation is the same opinion and explanation I have, yet he is able to explain it better than me, as the sheikh says:

After completing our verification of what is correct with regard to the hadeeth about the tawassul of ?Umar by means of al-?Abbaas, radiyallaahu ?anhumaa, and showing that there is no proof in it for the disputants, rather that it is a proof against them, we will now examine what is correct about the hadeeth of the blind man. We will consider its meaning and see whether it is a proof for them or a further proof against them.

It is reported by Ahmad and others with an authentic chain of narration from ?Uthmaan ibn Haneef: "That a blind man came to the Prophet ( ) and said, "Supplicate to Allaah that He should cure me." So he said, If you wish I will supplicate for you and if you wish I will delay that, for that is better (and in a narration: and if you wish have patience and that is better for you). So he said, "Supplicate to Him." So he ordered him to make wudoo, and to make wudoo well, and to pray two rak'ahs, and to supplicate with this du'aa, 0 Allaah I ask You and turn to You by means of Your Prophet Muhammad, ( ) the Prophet of mercy, 0 Muhammad I have turned by means of you (i. e. your du'aa) to my Lord in this need of mine, so that it may be fulfilled for me, 0 Allaah accept him as a supplicant on my behalf, and accept my supplication for him (to be accepted for me)." He said, "So the man did it and he was cured."87

The opponents hold that this hadeeth shows that it is permissible to make tawassul in du'aa by the status of the Prophet ( ) or other pious people, since the Prophet ( ) taught the blind man to use him as a means of nearness in his du'aa, and the blind man did that and his sight was restored.

As for us, than we hold that the hadeeth has no proof for them concerning this form of tawassul about which there is disagreement, which is seeking near - ness by means of his person. Rather it is a further proof for the third type of lawful and prescribed tawassul which we have spoken of previously, since the tawassul of the blind man was through means of his ( ) du'aa, and the proofs for what we say are many in the hadeeth itself, most importantly:

1.  The reason the blind man came to the Prophet ( ) was for him to make supplication (du'aa) for him, as he said, "Supplicate Allaah that He should cure me." So he sought to use his ( ) du'aa as a means of nearness to Allaah, the Most High, since he knew that his ( ) supplication was more likely to be accepted by Allaah than the du ?aa of others, and if the intention of the blind man was to seek nearness to Allaah by means of the Prophet's ( ) person or status or his right, then he would have had no need to go to the Prophet ( ), or to ask him to make du'aa for him, rather he would have sat in his house, and supplicated to his Lord saying, for example, "0 Allaah I ask You by the status of Your Prophet and his station with You, that You cure me and enable me to see."

But that is not what he did. Why? Since he was an Arab and knew very well the meaning of tawassul in the Arabic language, and knew that it was not a word said by a person with a need, mentioning the name of a person as an intermediary, rather it had to include coming to one whom he believed to be pious and have knowledge of the Book and the Sunnah and ask him to make du ?aa for him.

2.  The Prophet ( ) promised that he would make du'aa for him, after advising him of what would be better for him, and this was his ( ) saying, If you wish I will supplicate for you, and if you wish have patience, that is better for you. And this second matter is what he ( ) indicated in the hadeeth which he narrated from his Lord, the Blessed and Most High, that He said,

"When I afflict My servant in his two beloved ones, that is his eyes, and he has patience, then I give him Paradise in place of them" [Reported by al-Bukhaaree (transl. 7/377/no.557) from Anas, quoted mas-Saheehah (2010)]

3.  The blind man's insistence that he ( ) should supplicate for him, as he said, "Supplicate to Him." Which means that the Messenger ( ) definitely did make du'aa for him, since he ( ) was the best at fulfilling a promise and he had already promised to make du'aa for him if he wished as has pre ceded, and he wanted du'aa from him, and so the point is established. Also the Prophet ( ), out of his mercy and desire that Allaah, the Most High, should answer his du'aa for him, guided the blind man to using the second type of lawful and prescribed tawassul also, which is tawassul by means of righteous actions, in order to combine the different types of good.  So he ( ) ordered him to make wudoo and to pray two rak'ahs, and then to make du'aa for himself, and these acts of obedience to Allaah, the One free of all blemish or defect, and the Most High, which he offered along with the du'aa of the Prophet ( ) on his behalf, and this falls under Allaah, the Most High's Saying:

"Seek the means of approach (waseelah) to Him."8 8

as has preceded.

The Messenger ( ) did not suffice with making du'aa for the blind man, as he had promised, he also gave him an action to perform which involved obedience to Allaah, the One free of all blemish and defect, the Most High, and drawing near to Him, so that the affair would be complete from all angles, and nearer to acceptance and being pleasing to Allaah, the One free of all blemish and imperfections, and the Most High, therefore the whole event revolved around du'aa, as is clear and contains nothing of what they mention.

Shaikh al-Ghumaaree is ignorant of this or pretends to be, since he says in al-Misbaah (24),"... If you wish I will make du ?aa, means, ?If you wish I will teach you a du'aa which you can make and will repeat it to you,' this explanation is binding so that the start of the hadeeth agrees with its end."

I say: This explanation is futile due to many reasons, from them that the blind man asked him ( ) to make du'aa for him, not to teach him a du'aa, and since his ( ) saying to him, And if you wish I will make du'aa,was an answer for his request, it was then definitely a request for du'aa, and this has to be, and this is the meaning which agrees with the end of the hadeeth, which is why we find that al-Ghumaaree does not try to explain his saying at the end, 0 Allaah accept him as a supplicant for me, and accept my supplication for him (to be accepted for me), since this clearly shows that his tawassul was through the du'aa of the Prophet ( ) as we have shown in what has pre ceded.

Then he says, "Even if we admit that the Prophet ( ) made du'aa for the blind man, then that does not prevent those hadeeth from being generalised to include others."

1 say: This is clear error, since no one prevents the hadeeth from applying to other then the blind man, from those whom the Prophet ( ) made du'aa for. However since du'aa from him ( ) after he left to join the highest company is something that those seeking tawassul for all various needs and desires do not know about, and also they themselves do not seek tawassul by his ( ) du'aa after his death, therefore the ruling is different, and this admission of al-Ghumaaree is a proof against him.

4.  In the du'aa which Allaah's Messenger ( ) taught him to say there occurs, 0 Allaah accept him as a supplicant for me, and it is impossible to take this to mean tawassul by his ( ) person, or his status, or his right, since the meaning is "0 Allaah accept his ( ) supplication for You to restore my sight."

Shafaa'ah in the language means: du'aa, and this is what is meant by the shafaa'ah which is established for him ( ) and for the other Prophets and the Pious on the Day of Resurrection. This shows that shafaa'ah is more particular than du'aa since it will only occur if there are two people seeking a matter, so that one of them is a supplicant for the other, as opposed to a single person seeking something who does not bring anyone else as a supplicant for him, as occurs \nLisaanul-?Arab:

"SHAFAA'AH (INTERCEDING): is the intercessor's speaking to a king about a need which he is requesting for someone else, and the intercessor is the one seeking something for someone else, through whom he intercedes to attain what is desired..."

So it is established by this means also, that the tawassul of the blind man was through his ( ) du'aa, not his person.

5.  From what the Prophet ( ) taught the blind man to say was, and accept my supplication for him (to be accepted)89, i.e. accept my shafaa'ah

89.     This sentence is an authentic part of the badeetb. It is reported by Ahmad and al-Haakim, who authenticated it, and adh-Dhahabee agrees, and it alone is a decisive proof that taking the badeeth to refer to tawassul by his person is futile, that being the position of some recent writers.

It seems that they realise this point and therefore do not mention this sentence at all,=

73 for him i.e. accept my du ?aa that You accept his ( ) shafaa ?ah, i.e. his du ?aa that You restore my sight, and it is not possible to understand anything but this from the sentence. This is why you find the opponents feigning ignorance of it and not making any mention of it since it demolishes their buil ding from the foundations and tears down its walls, and when they hear it you will see them looking like one in a swoon.

This is because they think that they understand the shafaa'ah of the Messenger ( ) for the blind man, but what can the blind man's shafaa ?ah for the Messenger ( ) mean? They have no answer for that at all. The fact that they perceive that this sentence nullifies their misinterpretation is shown by the fact that you will not find a single one of them using it in practice, i.e.  supplicating, "0 Allaah accept Your Prophet's shafaa ?ah for me and my shafaa ?ah for him."

6.  The scholars mention this hadeeth amongst the miracles of the Prophet

( ) and amongst his du'aa which were answered, and that Allaah caused miracles and the sick to be cured through the blessings of his ( ) du'aa, because through his ( ) du'aa for this blind man Allaah restored his sight to him.

Therefore the authors quote it amongst the signs of his Prophethood, such as al-Baihaqee and others. So this shows that the reason behind why the blind man came to be cured was the supplication of the Prophet ( ) and this is further shown by all those blind people who call upon Allaah, the Most High, alone, turning to Him sincerely to be cured through it. If the other peoples understanding were true,90

=which shows how far they can be trusted in reporting quotations. Close to this is their quot - ing the previous sentence, 0 Allaah accept his shafaa ?ah for me, as a proof for tawassul by his person, but as for explaining how it shows that then they do not explain that to the readers, since one not possessing something cannot give it to others.

90.          i.e. If it were the case that the blind man was cured because he used the du ?aa and made tawassul by the person of the Prophet( ), as these people claim! 

74

then at least one of them would have been cured, and this is something that does not happen, and perhaps never happens.

Also if the reason for the blind man's cure was that he did tawassul through the status of the Prophet( ) and position and right, as most of the latecomers understand, then it would be expected that this cure should occur for other blind people who seek to do tawassul by the status of the Prophet ( ), and sometimes they add to that the status of all the prophets and messengers, and all of the awliyaa, the martyrs and the pious, and the status of all those who have any status before Allaah, those from all the angels, men andjinnl We do not know, and we do not think that anyone knows it to have worked for anyone in all these long centuries after the death of the Prophet( ) till today.

So if it is clear to the noble reader from the various proofs we have shown that the hadeeth of the blind man revolves around tawassul by his ( ) du'aa and that it has no connection to tawassul by his person, then it becomes clear that the saying of the blind man in his du'aa, "0 Allaah I ask You and turn to You by means of Your Prophet Muhammad ( )," means ?I seek a means of nearness to You by means of the du'aa of Your Prophet ( ),' with the governing word [i.e. du'aa} omitted, and this is something well known in the language, as in Allaah, the Most High's, Saying:

"And ask the town where we have been, and the caravans in which we returned, and indeed we are telling the truth."91

Meaning "The people" of the town and "the companions" 92 of the caravan, and we and the opponents agree upon that, i.e. that we have to come up with the governing word which has been omitted. In our view it is the same case as with the du'aa of ?Umar, radiyallaahu ?anhu, and his tawassul by means of al-Abbaas, radiyallaahu ?anhu, either it should be taken to be, "I turn to You by means of the (status) of Your Prophet," and "0 Muhammad I turn by your (person) or your (position) to my Lord," as they claim, or, "I turn to You by means of the (du'aa) of Your Prophet," and "0 Muhammad I turn by your (du'aa) to my Lord," which is our saying.

One of these two possibilities has to be accepted and preferred due to an evi - dence which proves its correctness. So as for their saying that the missing governing word is ?status/position' then they have no proof for it, neither in this nor in any other hadeeth, since there is nothing mentioned along with it which suggests or states any mention of ?status' or indicates it at all. Just as they have nothing from the Quraan or the Sunnah, or from the practice of the Companions where there is tawassul by anyone's status. So this preferred view of theirs has nothing to support it and so is rendered baseless and not given any further consideration. As regards our saying then it is supported by many proofs which have preceded.

There is something else which should be mentioned. If the hadeeth of the blind man was taken to have its apparent meaning, which is tawassul by his person then it would clash with and nullify his saying which follows, 0 Allaah accept his shafaa'ah on my behalf and accept my shafaa'ah for him, and this is not permissible as is obvious. So it is binding to harmonise between the first and the last sentences and there is no way to do this except in the way that we have shown, i.e. that the tawassul was by means of du'aa. So this is established and its use as a proof for tawassul by his person is invalidated, and all praise is for Allaah.

Even though these words are omitted.

Even if it were correct that the blind man sought to make tawassul by his ( ) person, then it would be something particular for him ( ), not something shared by the rest of the prophets and the pious, and joining them in it along with him is not something acceptable, since he ( ) was the leader and most noble of them all. So it could have been something which Allaah particularised him with, like many other things reported in authentic narrations, and the matters of particularised qualities are not within the scope of analogy. So he thinks that the blind man's tawassul to Allaah was by means of his ( ) person, then he should halt at that and not add others to it, as is reported from Imaam Ahmad and ash-Shaikh al-?Izz ibn ?Abdis-Salaam, rahimahullaahu.This is what scholarly research and justice demands, and it is Allaah who guides to and grants attainment of what is correct. (http://abdurrahman.org/tawheed/tawassul-albaani.htm)

 Shamoun continues:

Muslims prayed to their prophet directly after his death:

"Allah is instructing the sinners when they commit a sin to come to the messenger of Allah and ask forgiveness in his presence and then they ask him to request forgiveness. And certainly if they did that, Allah would relent towards them and have mercy on them, and for that reason He said "they would have found Allah Oft-Returning, Merciful."

And Shaykh Mansur as-Sabbagh recollected in his book "The Perfections" (ash-Shama'il) the well-known (famous) transmission from ?Utbi:

"I was sitting BY THE GRAVE OF THE PROPHET and a Bedouin came and said: ?Peace be upon YOU O Prophet of Allah. I heard Allah say: "And if they had come to thee when they had wronged their souls, and asked forgiveness of Allah, and if the Messenger had also asked forgiveness for them, they would have surely found Allah Oft-Returning with compassion and Merciful." AND I CAME TO YOU asking forgiveness for my sin, taking YOU as intercessor to my Lord.'

"Then he started reciting verses: ?O YOU best of those whose bones are buried in al-Qa'a from the sweet scents of those bones the whole area of al-Qa'a and Akamu became perfumed. I sacrifice myself to the grave that you live in - it is purity and in it is incredible generosity.'

"Then the Bedouin departed and sleep overcame me. And I saw the Prophet in my sleep and he said: ?O ?Utbi, follow the Bedouin and give him the glad tidings that Allah has forgiven him.'" (Ibn Kathir, Tafsir of Qur'an al-Adheem [Dar al-Fikr, Beirut, 1992/1412], Q. 4:64, volume I, p. 643; source; capital and underline emphasis ours)

RESPONSE

 

For starters the tafsir to this verse comes from Surah 4:64, so before doing anything let us first quote the Quranic passage:

 

We sent not a messenger, but to be obeyed, in accordance with the will of Allah. If they had only, when they were unjust to themselves, come unto thee and asked Allah's forgiveness, and the Messenger had asked forgiveness for them, they would have found Allah indeed Oft-returning, Most Merciful.

 

This is the Quranic passage. The meaning of the passage is simple, it is telling the people that the messenger has to be obeyed, and that sinners must come to the prophet with sincerity and repent to God in front of the prophet. And At the same time the prophet would also ask God to forgive the sinner, and Allah would then forgive the sinner.

 

The hadith that Shamoun quotes has no basis for one main reason; the ruling that is being made in the Quranic passage is a ruling made while the prophet is ALIVE, and when he is present with his people. This ruling from the Quranic passage was revealed while the prophet was alive, and was meant to be acted upon while he was alive, when the people are in his presence, not after he is dead.

 

Secondly, let us assume the hadith is correct, it still doesn't show the Bedouin praying to the prophet. The Bedouin is technically in the prophet's presence when he visits the grave, because of the prophet's bones etc, hence he asks Allah for forgiveness in the presence of the prophet Muhammad, and the prophet will then also ask God to forgive the Bedouin.

 

So this is not worship at all, the Bedouin is not asking the prophet to forgive him, how can one apply Surah 4:64 and then ask the prophet Muhammad for forgiveness if Surah 4:64 clearly says that you ask Allah for forgiveness in the PRESENCE of the prophet. Surah 4:64 doesn't say ask the prophet Muhammad to forgive you; hence the Bedouin is not asking the prophet for forgiveness, and if the hadith is trying to imply that the Bedouin is asking the prophet for forgiveness then this further proves how this hadith has no basis as it completely contradicts the very passage it is trying to explain!

 

Either way the hadith doesn't say the Bedouin came to seek forgiveness from the prophet; rather he came to the prophet seeking forgiveness, which is something different. Remember the Quranic passage says that a sincere person must go and repent to Allah in the prophet's presence, hence this Bedouin came to the prophet seeking to do just that, to be in the presence of the prophet and sincerely repent to Allah, hence he went to the prophet's presence to seek forgiveness from God as the Quran commands the sinners to. Which is why the Bedouin says:

AND I CAME TO YOU asking forgiveness for my sin, taking YOU as intercessor to my Lord.'

This doesn't mean the Bedouin came to the prophet for the prophet to forgive him, rather it means he came to seek repentance from Allah in the presence of the prophet as the Quran commands, it says you should go to the prophet and repent to Allah in the presence of the prophet. Hence the Bedouin came to the prophet, to the prophet's presence, as commanded by the Quran, and then he asked God to forgive him of his sins in the prophet's presence.

 

So even though the hadith has no basis, even if it were true it shows no worship to the prophet Muhammad, rather it is a good refutation to those who do seeks the prophet's forgiveness and so on.

 

Shamoun then writes:

But Zaatari has once again proven how utterly chaotic and contradictory Islamic scholarship truly is. After all, one often finds Islamic scholars contradicting each other concerning the grading of specific narratives such as in this case, i.e. al-Albani and his ilk try to do everything they can to negate the authenticity of this report of the blind man praying to Muhammad since it conflicts with their theology whereas other scholars rigorously defend its veracity since they have no problem admitting that one can pray to Allah through the mediation of others (known as Tawassul). This leaves the average Muslim - as well as non-Muslim - baffled as to what to believe and accept concerning such a vitally important topic, and Zaatari has done absolutely nothing to help clarify the issue.

RESPONSE

Islamic scholarship is neither chaotic nor contradictory at all. You have one party who is wrong, and one who is right.

Secondly, another way of confirming who has the stronger position is by going back to the Quran itself, which proves the weakness of most of the hadiths that certain Muslims quote.

For instance some Muslims claim the world was created for the prophet Muhammad, yet the Quran says we are created for Allah, to worship Allah, not for the prophet Muhammad. Hence from this alone you see how weak their hadith is, as it completely contradicts the Quran, and the FIRST established ruling on weak hadiths is that if a hadith completely contradicts the Quran then the hadith is not even bothered with.

So if you have one scholar saying a hadith is weak and another saying it is strong, as in this case, then go back to the highest source of authority, the Quran, which will settle the matter in a few moments.

Thirdly, we Muslims who oppose such hadiths, which show people asking the prophet for forgiveness from his grave, or asking him for help in any situation, whether it be his grave, or your own house, we Muslims have the stronger evidence that these hadiths are false and have no basis. The opposition claim otherwise yet the evidence speaks for itself and refutes them. Anyone who studies with truth and honesty will see this for themselves.

Fourthly, go do a test on any normal Muslim, ask him do you believe it is okay to go to the prophet's grave and ask him for forgiveness? Or do you believe that it is okay to seek nearness to Allah through the prophet while he is dead etc, you will see the majority of them will say NO. Why? Because such beliefs contradict sound reasoning, and contradict the fitra.

No Muslim who believes its okay to go to the prophet's grave for intercession came to that belief without being influenced by scholars and books of such beliefs. And this is a fact, yet Muslims who believe it's wrong to do such practices came to this conclusion by themselves, not because some Salafi or ?Wahabi' scholar taught them otherwise. And this is part of the natural faith.

Shamoun ends with this:

It is amazing that this gent admits that Muhammad is connecting himself with Allah in love and that a person cannot love one without the other and still deny that this establishes that Muhammad did demand the same love that Allah receives! The lad also fails to address the fact that the Arabic uses the conjunction wa ("and"), i.e. "love Allah AND his messenger," which Muslim scholars admit implies partnership, showing that Muhammad expected his followers to love him just as much as they love Allah. Nor does this neophyte want to see that Muhammad said this in the context of commanding his followers to make both Allah and himself dearer than anyone else.

RESPONSE

This is what I said:

Rather the fact that it says love God AND his prophet is to show the connection, that to love one you must love the other, that you cant just love God, and not love his messenger. You must love them both, and this is what is trying to be conveyed, not an equal love of both. Secondly, the prophet makes sure to mention God first, by doing this we know that loving Allah is above loving the prophet.

Which makes perfect sense, and I repeat again, you cannot love Allah and not his prophet, and vice versa. It makes no sense, and is a contradiction of sound reasoning! How can you love Allah but not the prophet who teaches you about Allah? And how can you love the prophet but not the God he calls you to?!

Just because there is this connection does NOT mean there is equality in love, the fact is this, to love one is to love the other, however to love one doesn't mean you love the other as much as the first! Nay, rather you love Allah more, however at the same time you love his final prophet.

Secondly, loving Allah and his prophet does have a partnership; the partnership is that both must be loved! Yet it doesn't mean the love is equal, nor is the prophet equal with God.

Thirdly, just because you have the Arabic word WA (and) doesn't denote partnership in complete equality. For instance I can say I love my parents WA (and) football. This doesn't mean I love them both equally, but that I love both. Sometimes putting WA can denote equality however so this isn't always the case.

We conclude our rebuttal; Muslims do not worship the prophet Muhammad.

And Allah Knows Best!

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