Thursday 25 August 2011

Meaning of the verse “then he should not have sexual relations (with his wife), nor commit sin, nor dispute unjustly during the Hajj”

 

What is the meaning of the verse (interpretation of the meaning):

 
“The Hajj (pilgrimage) is (in) the well-known (lunar year) months (i.e. the 10th month, the 11th month and the first ten days of the 12th month of the Islamic calendar, i.e. two months and ten days). So whosoever intends to perform Hajj therein (by assuming Ihraam), then he should not have sexual relations (with his wife), nor commit sin, nor dispute unjustly during the Hajj.”


[al-Baqarah 2:197]?.


Praise be to Allaah.
 

 

In this verse Allaah mentions some of the rulings and etiquette that have to do with Hajj. 

Allaah says (interpretation of the meaning): 

“The Hajj (pilgrimage) is (in) the
well-known (lunar year) months” 

i.e., the time  for Hajj is the well-known
months which are Shawwaal, Dhu’l-Qa’dah and the first ten days of Dhu’l-Hijjah. Some of the scholars were of the view that the whole of
Dhu’l-Hijjah is one of the months of Hajj. 

Allaah says (interpretation of the meaning): 

“So whosoever intends to perform Hajj
therein” 

i.e., whoever enters ihraam for that, because
when a person enters ihraam for Hajj, he has to complete it, as Allaah says (interpretation of the meaning): 

“And perform properly (i.e. all the
ceremonies according to the ways of Prophet Muhammad), the Hajj and ‘Umrah (i.e. the pilgrimage to Makkah) for Allaah”

[al-Baqarah 2:196] 

Allaah says (interpretation of the meaning): 

“then he should not have sexual relations
(with his wife), nor commit sin, nor dispute unjustly during the Hajj” 

i.e., when he has entered ihraam for Hajj, he must respect it and protect it from everything
that may spoil it or detract from it, of sexual relations, sin and argument. 

Rafath
(translated here as sexual relations) means intercourse and everything that leads up to it of both words and deeds, such as kissing, speaking
about intercourse and desire, etc. 

The word rafath is also used to refer
to obscene speech. 

Fusooq (sin)
means all kinds of disobedience and sin, such as disobeying one’s parents, severing ties of kinship, consuming riba, consuming orphans’ property,
backbiting and gossiping, etc. It also includes the things that are forbidden during ihraam. 

Jidaal (dispute)
means arguing and debating with no just basis. It is not permissible for the person who has entered ihraam for Hajj or ‘Umrah to argue with no
basis. 

With regard to debating in a good manner in
order to explain the truth, this is something that is enjoined by Allaah, as He says (interpretation of the meaning): 

“Invite (mankind, O Muhammad) to the way of your Lord (i.e. Islam) with wisdom (i.e. with the
Divine Revelation and the Qur’aan) and fair preaching, and argue with them in a way that is better”

[al-Nahl 16:125] 

Although these things – obscene speech, sin
and false arguments – are not allowed at any time or in any place, the prohibition is even more emphatic during Hajj, because the purpose of Hajj
is to be humble before Allaah and to draw closer to Him by means of the acts of worship as much as possible, and to keep away from evil deeds.
Thus one's Hajj will be accepted, and an accepted Hajj brings no less a reward than Paradise. 

We ask Allaah to help us to remember Him,
give thanks to Him and to worship Him properly.

 And Allaah knows best.

 See Fath al-Baari, 3/382; Tafseer
al-Sa’di, p. 125; Fataawa Ibn Baaz, 17/144.

 

When is the time for reciting Soorat al-Kahf on Friday?

 

According to the Sunna, when is the correct time to recite surat Al Kahf on Friday?  Should be recited after Fajr and before Jumaa Prayer or anytime on Friday?  Also, is it from the Sunna to recite Surat Al-Imran on Friday?  And if so, when is the correct time to do so?

Praise
be to Allaah.

There are saheeh ahaadeeth
from the Prophet (peace and blessings of Allaah be upon him)
concerning the virtues of reciting Soorat al-Kahf during the day or
night of Jumu’ah (Friday). These include: 

(a)                   
From
Abu Sa’eed al-Khudri, who said: “Whoever reads Soorat al-Kahf
on the night of Jumu’ah, will have a light that will stretch between him
and the Ancient House (the Ka’bah).”

(Narrated
by al-Daarimi, 3407. This hadeeth was classed as saheeh by Shaykh
al-Albaani in Saheeh al-Jaami, 6471) 

(b)                  
“Whoever
reads Soorat al-Kahf on the day of Jumu’ah, will have a light
that will shine from him from one Friday to the next.”

(Narrated
by al-Haakim, 2/399; al-Bayhaqi, 3/249. Ibn Hajar said in Takhreej
al-Adhkaar that this is a hasan hadeeth, and he said, this is the
strongest report that has been narrated concerning reading Soorat
al-Kahf. See: Fayd al-Qadeer, 6/198. It was classed as saheeh
by Shaykh al-Albaani in Saheeh al-Jaami’, 6470) 

(c)                   
It
was narrated that Ibn ‘Umar (may Allaah be pleased with him) said:
“The Messenger of Allaah (peace and blessings of Allaah be upon
him) said: ‘Whoever reads Soorat al-Kahf on the day of Jumu’ah,
a light will shine for him from beneath his feet to the clouds of the sky,
which will shine for him on the Day of Resurrection, and he will be
forgiven (his sins) between the two Fridays.’”

Al-Mundhiri said, this was
narrated by Abu Bakr ibn Mardawayh in his Tafseer, with an isnaad
with which there was nothing wrong.

(al-Targheeb
wa’l-Tarheeb, 1/298) 

The soorah may be read
during the night or the day of Jumu’ah. The night of Jumu’ah starts
from sunset on Thursday, and the day of Jumu’ah ends at sunset.
Therefore the time for reading this soorah extends from sunset on Thursday
to sunset on Friday. 

Al-Mannaawi said:

Al-Haafiz
ibn Hajar said in his Amaali: “In some reports it says ‘the day
of Jumu’ah’ and in some reports it says ‘the night of Jumu’ah’.
They may be reconciled by saying that what is meant is the day which
includes the night and vice versa.” (Fayd al-Qadeer, 6/199)  

Al-Mannaawi also said:

“It
is recommended to read it during the day or night of Jumu’ah, as
al-Shaafa'i (may Allaah have mercy on him) stated.” (Fayd al-Qadeer,
6/198) 

There are no saheeh
ahaadeeth concerning reading Soorat Aal ‘Imraan on Friday. All
the reports that have been narrated concerning that are either da’eef
jiddan (very weak) or mawdoo’ (fabricated). 

It was narrated that Ibn
‘Abbaas said: “The Prophet (peace and blessings of Allaah be upon
him) said: ‘Whoever recites the soorah in which the family of ‘Imraan
(Aal ‘Imraan) are mentioned on Fridays, Allaah and His angels
will send blessings upon him until the sun sets.’”

(Narrated
by al-Tabaraani in al-Mu’jam al-Awsat, 6/191; and al-Kabeer,
11/48. This hadeeth is da’eef jiddan (very weak) or mawdoo’
(fabricated)). 

Al-Haythami said, “This
was narrated by al-Tabaraani in al-Awsat or al-Kabeer, and
it [its isnaad] includes Talhah ibn Zayd al-Riqqi, who is da’eef
(jiddan) ((very) weak).” (Majma’ al-Zawaa’id,
2/168). 

Ibn
Hajar said: Talhah is very weak, and Ahmad and Abu Dawood accused him of
fabricating reports. (See Fayd al-Qadeer,
6/199) 

Shaykh al-Albaani said: (it
is) mawdoo’ (fabricated). See hadeeth no. 5759 in Da’eef
al-Jaami’. 

And al-Taymi narrated in al-Targheeb
that “Whoever recites Soorat al-Baqarah and Soorat Aal
‘Imraan on the night of Jumu’ah will have reward like that which
is between the seventh earth and the seventh heaven.”

Al-Mannaawi
said, it is ghareeb da’eef jiddan (strange and very weak).(Fayd
al-Qadeer, 6/199) 

And Allaah knows best.

Virtues of Soorat al-Mumu’ah

 

Could you please tell me the importance of soorah jummaa and is it preferred to be read on the day of jummaa like reading soorah kahaf on the day of jummaa.

Praise be to Allaah.

There is no particular
saheeh text which speaks of the virtues of Soorat al-Jumu’ah, rather it was
narrated that the Prophet (peace and blessings of Allaah be upon him)
used to recite it in the first rak’ah of Jumu’ah prayer. It was narrated
from Ibn ‘Abbaas (may Allaah be pleased with him) that the Prophet
(peace and blessings of Allaah be upon him) used to recite al-Jumu’ah and
al-Munaafiqoon in Jumu’ah prayer. Narrated by Muslim (879). 

It says in al-Saheeh
wa’l-Saqeem min Fadaa’il al-Qur’aan al-Kareem by Amaal Sa’di (p. 81):
There is no saheeh report from the Messenger of Allaah (peace and
blessings of Allaah be upon him) about the virtues of Soorat al-Jumu’ah.
There are da’eef (weak) and mawdoo’ (fabricated) reports about its virtues,
such as, “The one who recites Soorat al-Jumu’ah will be given hasanaat in
reward equal to the number of those who come to Jumu’ah and those who do not
in the Muslim regions” – narrated by al-Tha’labi in al-Kashf wa’l-Bayaan
(9/305), via Abu ‘Asmah ibn Abi Maryam, the well known fabricator and liar.
Hence al-Manaawi said in al-Fath al-Samaawi: it is mawdoo’. End
quote. 

But Soorat al-Jumu’ah is
one of the mufassal soorahs (those in the latter part of the Qur’aan) which
the Prophet (peace and blessings of Allaah be upon him) said he was
favoured with above all other Books and Prophets. It was narrated from
Waathilah ibn al-Asqa’ that the Prophet (peace and blessings of Allaah
be upon him) said: “I have been favoured with al-Mufassal.”

Narrated by Ahmad (4/107);
classed as saheeh by al-Albaani in Bidaayat al-Sool, p. 59. He said:
The reviewers of al-Musnad under the supervision of Shaykh Shu’ayb
al-Arna’oot said that its isnaad is hasan. 

And Allaah knows best.

Doing more than one khatm of Qur’aan at the same time

 

Is it permissible for me to start more than one khatm at the same time, without finishing the first khatm? i.e., I start the second one and the first one together, and end them together. May Allah reward you with good.

Praise be to Allaah.

The Holy Qur’aan is the Word of Allah, and reading it is
one of the best acts of worship and dearest of the actions that bring a
person close to Allah. The more a Muslim reads it, the greater the reward
he attains. 

It was narrated from ‘Abd-Allah ibn Mas‘ood (may Allah be
pleased with him) that the Prophet (blessings and peace of Allah be upon
him) said: 

“Whoever reads one letter of the Book of Allah will have one
hasanah, and the reward for one hasanah is ten like it. I do not say that
‘Alif, laam, meem’ is one letter, but ‘Alif’ is a letter, ‘laam’ is a letter
and ‘meem’ is a letter.” 

Narrated by al-Tirmidhi (2910); he said: it is hasan saheeh
ghareeb with this isnaad. It was classed as saheeh by al-Albaani in
Saheeh al-Tirmidhi. 

This reward is attained by the one who reads any soorah of
the Qur’aan, whether it is during a complete reading (khatm) in which the
soorahs are read in order, or in his prayer, or when reading Qur’aan
randomly without paying attention to a specific khatm.  

But it is better to let one’s khatm be in sequence, from the
beginning of the Qur’aan to the end, reading the soorahs in the Mushaf in
order, and not to start another khatm until he has reached the end of the
one that he started before that. This is the practice of the Salaf (early
generations) in this matter, and this is what recommended, to complete the
Qur’aan in one month or less.  

He should not go against that and start another khatm unless
there is a reason for that, such as if he wants to complete the Qur’aan in
prayer and has another khatm (complete reading) outside of prayer, or he is
completing it once from the Mushaf and once from memory, or he has one khatm
in which is reads quickly, focusing more on tilaawah (recitation) and
another in which he is focusing on pondering and understanding the meaning,
and he does not mind whether he reads a lot or a little, and so on. 

There may be the worry that if a person starts another khatm
for no good reason, that this may be due to haste and a lack of patience in
that he does not read the Mushaf to the end, in addition to the fact that
this is contrary to what is known of the practice of the Salaf. 

For more information on the practice of the Salaf with regard
to completing the Qur’aan (khatm al-Qur’aan), please see al-Tibyaan fi
Adaab Hamalat al-Qur’aan by Imam al-Nawawi (may Allah have mercy on
him), 75-82. 

And Allah knows best.

Is the one who recites the last ten verses of Aal -Imraan at night like one who spent the night in prayer (qiyaam)?

 

One of my friend gave a book,in which I have fond that anyone who recite last ten ayas of sura alaimran then he will get as same as reward the a person who did ibada whole night. Is there any authentic hadeeth to support this. Please let me know at your earliest convenience.

Praise be to Allaah.

Firstly: 

We do not know of any saheeh hadeeth from the Prophet
(blessings and peace of Allah be upon him) which would indicate that the one
who recites the last ten verses of Soorat Aal ‘Imraan will have recorded for
him the reward of spending the night in worship. Rather that was narrated
from ‘Uthmaan ibn ‘Affaan (may Allah be pleased with him). Al-Daarimi (3396)
narrated from him (may Allah be pleased with him) that he said: Whoever
recites the end of Aal ‘Imraan at night, it will be recorded for him as
spending a night in prayer (qiyaam.) But its isnaad is da‘eef, and it
includes Ibn Luhay‘ah, as mentioned by al-Qurtubi in his book al-Tadhkaar
(p. 235) and al-Arna’oot said in his commentary: Its isnaad is da‘eef. 

Rather the virtue of these verses was mentioned in a report
narrated by al-Bukhaari (183) and Muslim (763) from Ibn ‘Abbaas (may Allah
be pleased with him), that that he stayed one night with Maymoonah, the
Mother of the Believers, who was his maternal aunt. He said: The Messenger
of Allaah (blessings and peace of Allah be upon him) slept until halfway
through the night, or just before or after that. The Messenger of Allaah
(blessings and peace of Allah be upon him) woke up and started wiping the
sleep from his face with his hand. Then he recited the last ten verses of
Soorat Aal ‘Imraan, then he got up and went to a waterskin that was hanging
there, and did wudoo’ from it and did it well, then he stood and prayed. 

Al-Nawawi (may Allah have mercy on him) said: This indicates
that it is mustahabb to recite these verses when getting up from sleep. End
quote. 

With regard to what was narrated by al-Tabaraani in
al-Awsat (6777), Ibn al-Sunni in ‘Aml al-Yawm wa’l-Laylah (687),
al-‘Aqeeli in al-Du‘afa’ (713), Ibn ‘Adiy in al-Kaamil
(6/449), al-Khateeb in al-Muttafaq wa’l-Muftaraq (617) and Ibn
‘Asaakir in Tareekh Dimashq (22/393), via Mazaahir ibn Aslam who
said: Sa‘eed ibn Abi Sa‘eed al-Maqbari told me, from Abu Hurayrah, that the
Prophet (blessings and peace of Allah be upon him) used to recite the first
ten verses of Soorat Aal ‘Imraan every night -- its isnaad is da‘eef jiddan
(very weak). Mazaahir ibn Aslam is matrook al-hadeeth (his hadeeth is to be
rejected). Yahya ibn Ma‘een said: He is nothing. Al-Bukhaari and Abu Haatim
said: He is munkar al-hadeeth.  

Al-Jarh wa’l-Ta‘deel, 8/439;
al-Du‘afa’ by al-‘Aqeeli, 2/141 

Secondly: 

The virtue mentioned in the question applies to the one who
recites one hundred verses during the night. Imam Ahmad (16510) narrated
that Tameem al-Daari (may Allah be pleased with him) said: The Messenger of
Allah (blessings and peace of Allah be upon him) said: “Whoever recites one
hundred verses in one night will have recorded for him (as if he) spent the
night in worship.”

Classed as saheeh by al-Albaani in al-Saheehah (644) 

It may be understood that what is meant by this hadeeth is
reciting one hundred verses in prayer at night (qiyaam), or it may be
understood as meaning reciting them in general, whether in prayer or
otherwise. 

This has been discussed in the answer to question no.
92591. 

And Allah knows best.

It is not Sunnah to recite Soorat l-Qadr after finishing wudoo’

 

I just got told by a friend that by reciting the Surah Qadr the sins of 40 years will be forgiven? Also it should be read after the completion of wudhu? I am aware that we should recite bismillah before starting wudhu and after finishing it we should recite the kalimah shahadat.


Please clear away this doubt for me since I am not sure if any of this is backed by authentic hadith or not.

Praise be to Allaah.

There is no shar‘i basis for this idea, and there is
nothing in the Sunnah of the Prophet (blessings and peace of Allah be upon
him) to suggest this. 

Al-Sakhkhaawi (may Allah have mercy on him) said: Reciting
the soorah “Inna anzalnaahu” [i.e., Soorat al-Qadr] after finishing
wudoo’ is something for which there is no basis and this not the Sunnah. End
quote. 

Al-‘Aamiri al-Ghazzi (may Allah have mercy on him) said: 

Reciting Soorat al-Qadr after finishing wudoo’ is something
for which there is no basis. 

Al-Jadd al-Hatheeth fi Bayaan ma laysa bi Hadeeth
(p. 234). 

Al-Albaani (may Allah have mercy on him) mentioned in
al-Da‘eefah (1449) a hadeeth about that and he said concerning it: It is
fabricated (mawdoo‘). 

There are proven du‘aa’s and adhkaar in the Prophet’s Sunnah
which may be recited straight after doing wudoo’. The Muslim should be keen
to recite them and not add anything to them. 

For more information please see the answer to question no.
45730. 

And Allah knows best.

Enjoining what is good and forbidding what is evil, and the verse, “Take care of your ownselves”

 

How can we refute, with strong and definitive evidence, those who quote the verse (interpretation of the meaning): “O you who believe! Take care of your ownselves” when they are enjoined to do that which is good and told not to do that which is evil?.

Praise be to Allaah.
 

 

This verse from Soorat al-Maa'idah is one that is misunderstood by some people. They think that
it means that it is not obligatory to enjoin what is good and forbid what is evil, and they sometimes quote it to those who are enjoining them to
do something good or telling them not to do something evil. 

In his commentary on the verse (interpretation of the meaning): 

“O you who believe! Take care of your ownselves. If you follow the (right) guidance [and
enjoin what is right (Islamic Monotheism and all that Islam orders one to do) and forbid what is wrong (polytheism, disbelief and all that Islam
has forbidden)] no hurt can come to you from those who are in error”

[al-Maa’idah 5:105] 

The scholar Muhammad al-Ameen al-Shanqeeti said: 

The ignorant person may imagine, from the apparent meaning of this verse, that it is not
obligatory to enjoin what is good and forbid what is evil, but the same aayah also indicates that if a person does his best (to enjoin what is
good and forbid what is evil), and there is no response, then this is what this verse refers to. That is where Allaah says “If you follow the
(right) guidance”, because whoever does not enjoin what is good is not following right guidance. Those who said this include Hudhayfah and
Sa’eed ibn al-Musayyib, as quoted by al-Aloosi in his Tafseer; Ibn Jareer, as quoted by al-Qurtubi from Sa’eed ibn al-Musayyib; and Abu
‘Ubayd al-Qaasim ibn Salaam. Ibn Jareer also quoted something similar from a group of the Sahaabah including Ibn ‘Umar and Ibn Mas’ood. 

Some of the scholars said that “If you follow the (right) guidance” means if you tell
them but they do not listen; and some of them said that enjoining what is good is included in the meaning of guidance in this verse. This is very
clear to any fair-minded person. 

Further evidence that the one who does not enjoin what is good is not following true guidance
is the fact that Allaah swears that such a person is lost, as He says (interpretation of the meaning): 

“By Al‑‘Asr (the time).

Verily, man is in loss,

Except those who believe (in Islamic Monotheism) and do righteous good deeds, and recommend
one another to the truth [i.e. order one another to perform all kinds of good deeds (Al‑Ma‘roof) which Allaah has ordained, and abstain from all
kinds of sins and evil deeds (Al‑Munkar) which Allaah has forbidden], and recommend one another to patience (for the sufferings, harms, and
injuries which one may encounter in Allaah’s Cause during preaching His religion of Islamic Monotheism or Jihad)”

[al-‘Asr 103:1-3] 

The truth of the matter is that it is obligatory to enjoin what is good and forbid what is
evil, and once he has done his duty, the one who enjoins good cannot be harmed by the misguidance of those who have gone astray. This is indicated
by several verses such as (interpretation of the meaning): 

“And fear the Fitnah (affliction and trial) which affects not in particular (only) those of
you who do wrong”

[al-Anfaal 8:25] 

and the ahaadeeth which indicate that if people do not enjoin what is good and forbid what is
evil, then Allaah will include them in His punishment. For example: 

It was narrated that Abu Bakr al-Siddeeq (may Allaah be pleased with him) said: “O people, you
recite this verse (interpretation of the meaning): 

“O you who believe! Take care of your ownselves. If you follow the (right) guidance [and
enjoin what is right (Islamic Monotheism and all that Islam orders one to do) and forbid what is wrong (polytheism, disbelief and all that Islam
has forbidden)] no hurt can come to you from those who are in error”

[al-Maa’idah 5:105] 

But I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say, ‘If
the people see an evildoer and do not take him by the hand [to put a stop to his evil], soon Allaah will punish all of them.” Narrated by Abu
Dawood, 4338; al-Tirmidhi, 2168; and al-Nasaa’i – with a saheeh isnaad. Also classed as saheeh by al-Albaani in Saheeh al-Tirmidhi, no.
2448. 

From Adwa’ al-Bayaan, 2/169. 

And Allaah knows best.

 

The ruling on one who continually prays for forgiveness so that he might be blessed with a child

 

In Soorat Nooh it speaks of the virtue of praying for forgiveness (istighfaar). What is the correct way of praying for forgiveness? There is an experiment – if we may call it such – where a colleague of mine at work had not been blessed with a child after a year and a half. After that he persisted in praying for forgiveness at all times and in all situations, after giving up unnecessary talk and seeking halaal in all his needs. Within less than a month, praise be to Allaah, he had the good news that his wife had become pregnant – may Allaah preserve this colleague and his offspring and family.


 Subhaan Allaah (glory be to Allaah); can this be applied to everyone who seeks wealth and prosperity?.


Praise be to Allaah.
 

 

Allaah says (interpretation of the meaning): 

“I said (to them): ‘Ask forgiveness from your Lord,
verily, He is Oft‑Forgiving;

11. ‘He will send rain to you in abundance,

12. ‘And give you increase in wealth and children, and
bestow on you gardens and bestow on you rivers.’”

[Nooh 71:10-12] 

Al-Qurtubi said: 

The words “I said (to them): ‘Ask forgiveness from your
Lord’” mean: ask Him for forgiveness of your previous sins with
sincerity of faith.

“verily, He is Oft‑Forgiving” means, He forgives
everyone who turns to Him; this encourages us to repent.

“He will send rain to you in abundance” means, He will
send a great deal of rain to you.

“And give you increase in wealth and children, and bestow
on you gardens and bestow on you rivers”  

Al-Shu’bi said: ‘Umar went out to pray for rain and he did no
more than pray for forgiveness until he came back, then it rained. They
said: “We did not see you ask for rain.” He said: “I sought rain with the
real key by means of which rain is sought.” Then he recited (interpretation
of the meaning): “Ask forgiveness from your Lord, verily, He is
Oft‑Forgiving; He will send rain to you in abundance.” 

The word translated here as “key” – majaadeeh – refers to the
stars which the ancient Arabs claimed brought rain. What ‘Umar (may Allaah
be pleased with him) meant was to reject this false claim of the Arabs and
explain that he had sought rain by the correct means, which is praying for
forgiveness, not by means of the stars. 

A man complained to al-Hasan about a drought, and he said to
him: “Pray to Allaah for forgiveness.” Another man complained to him of
poverty and he said to him: “Pray to Allaah to forgive you.” Another man
said to him: “Pray to Allaah to bless me with a child.” He said: “Pray to
Allaah for forgiveness.” Another complained to him that his garden was dry.
He said to him: “Pray to Allaah for forgiveness.” We asked him about that
and he said: “This is not my personal opinion, for Allaah says in Soorat
Nooh (interpretation of the meaning): ‘Ask forgiveness from your Lord,
verily, He is Oft‑Forgiving; He will send rain to you in abundance. And give
you increase in wealth and children, and bestow on you gardens and bestow on
you rivers.” 

Tafseer al-Qurtubi, 18/301-302. 

Secondly: 

With regard to the
wording of prayers for forgiveness, it is better to use the words narrated
in the saheeh Sunnah from the Prophet (peace and blessings of Allaah be
upon him), which he either said himself or enjoined the ummah to say: 

(i)               
It was narrated from Shaddaad
ibn Aws (may Allaah be pleased with him) that the Prophet (peace and
blessings of Allaah be upon him) said: “The best prayer for forgiveness is
to say: Allaahumma anta rabbiy laa ilaaha illa anta, khalaqtani wa ana
‘abduka wa ana ‘ala ‘ahdika wa wa’dika ma astata’tu, a’oodhu bika min sharri
ma sana’tu aboo’u laka bi ni’matika ‘alayya wa aboo’u laka bi dhanbi,
faghfir li fa innahu laa yaghfir ul-dhunooba illa anta (O Allaah, You are my
Lord and I am Your slave, You have created me and I am faithful to my
covenant and my promise (to You) as much as I am able. I seek refuge with
You from the evil of that which I have done. I acknowledge before You all
the blessings You have bestowed upon me and I confess to You my sin. Forgive
me for there is no one who forgives sin except You).”

He said: Whoever says this during the day believing in it
with certainty and dies that day before evening comes, will be one of the
people of Paradise, and whoever says it at night believing in it with
certainty and dies before morning comes will be one of the people of
Paradise. Narrated by al-Bukhaari, 5947. 

(ii)             
It was narrated from Abu Moosa
al-Ash’ari that the Prophet (peace and blessings of Allaah be upon him)
used to recite the following du’aa’: “Rabb ighfir li khati’ati wa jahli
wa israafi fi amri kullihi wa ma anta a’lam bihi minni, Allaahumma ighfir li
khataayaaya wa ‘amdi wa jahli wa hazli wa kulla dhaalika ‘indi, Allaahumma
ighfir li ma qaddamtu wa ma akhkhartu wa ma asrartu wa ma a’lantu anta
al-muqaddim wa anta al-mu’akhkhir wa anta ‘ala kulli shay’in qadeer (O
Allaah, forgive me my mistakes, my ignorance and my transgressing the limits
of righteousness in my deeds and whatever You know better than I. O Allaah,
forgive me the wrongs that I have committed deliberately or mistakenly or
jokingly, for all of that is possible in me. O Allaah, forgive my past and
future sins, what I have done secretly and openly, for You are the One Who
brings (some people) forward and puts (others) back, and You are able to do
all things).” Narrated by al-Bukhaari (6035), Muslim (2719). 

(iii)           
It was narrated that Ibn ‘Umar
said: We used to count that the Messenger of Allaah (S) said one hundred
times in a gathering: “Rabb ighfir li wa tub ‘alayya innaka anta
al-tawwaab ul-raheem (O Allaah forgive me and accept my repentance, for
You are the Accepter of repentance, the Most Merciful). 

Narrated by al-Tirmidhi, 3434, where it says al-Tawwaab
al-Ghafoor (the Accepter of repentance, the Oft-Forgiving); Abu Dawood,
1516; Ibn Maajah, 3814. 

(iv)           
It was narrated from Abu Yasaar
that the Prophet (peace and blessings of Allaah be upon him) said:
“Whoever says Astaghfir Allaah al-‘Azeem alladhi laa ilaaha illa huwa
al-hayyu al-qayyoom wa atoobu ilayhi (I ask forgiveness of Allaah the
Almighty, besides Whom there is no god, the Ever-Living, the Eternal, and I
repent to Him), will be forgiven even if his sin is fleeing from the
battlefield [a major sin].” 

Narrated by al-Tirmidhi, 3577; Abu Dawood, 1517. 

(v)             
It was narrated from Abu Bakr
al-Siddeeq (may Allaah be pleased with him) that he said to the Messenger of
Allaah (peace and blessings of Allaah be upon him): “Teach me a du’aa’
which I may recite in my prayer.” He said: “Say: Allaahumma inni zalamtu
nafsi zulman katheeran wa laa yaghfir ul-dhunooba illa anta faghfir li
maghfiratan min ‘indaka warhamni innaka anta al-ghafoor al-raheem (O
Allaah, I have wronged myself greatly and no one forgives sins but You, so
grant me forgiveness from You and have mercy on me, for You are the
Oft-Forgiving, Most Merciful).” 

Narrated by al-Bukhaari, 799; Muslim, 2705. 

And Allaah knows best.

 

al-Saabooni and his book Safwat al-Tafaaseer

 

What is your opinion of the book Safwat al-Tafaaseer by Shaykh al-Saabooni? Some of the religiously-committed youth criticize us for reading this book, and say that the ‘aqeedah of Shaykh al-Saabooni is Mu’tazili or Ash’ari, and his Tafseer (commentary) on the Qur’aan is likewise. I do not know anything about this Shaykh, so I started to read this book because it is straightforward and written in an attractive style. What is your opinion on this book and its author? What are the books that you recommend for every Muslim (who is not specialized in the sciences of sharee’ah) to read concerning his ‘aqeedah and his everyday acts of worship and interactions with others?.

Praise be to Allaah.
 

 

Firstly: 

Professor Muhammad ‘Ali al-Saabooni is one of the professors in the College of
Sharee’ah in Makkah al-Mukarramah. He was active in the fields of Qur’aan sciences and Tafseer (commentary), then he wrote a number of books on
Tafseer and Qur’aanic sciences, most of which are summaries of  longer books such as Mukhtasar Tafseer Ibn Katheer, Mukhtasar Tafseer
al-Tabari, al-Tibyaan fi ‘Uloom al-Qur’aan, Rawaa’i’ al-Bayaan fi Tafseer Ayaat al-Ahkaam, Qabs min Noor al-Qur’aan, and
Safwat al-Tafaaseer, which is the book under discussion here. 

This is a concise tafseer of which its author said: it is comprehensive, based on
both narrated reports and rational argument, based on the most authentic well known tafseers such as al-Tabari, al-Kashshaaf, Ibn Katheer,
al-Bahr al-Muheet and Rooh al-Ma’aani. It is written in a simple style that is easy to understand, paying attention to literary style
and linguistic form. 

He says in the introduction: 

I have called my book Safwat al-Tafaaseer (The Best of Tafseers) because it
combines the best of the major detailed tafseers in a brief, organized and clear fashion. 

The book was published in three volumes, in 1400 AH. 

With regard to the ‘aqeedah of the author, his beliefs are Ash’ari, which makes
his books and summaries subject to criticism and rejection. This also makes him misquote some hadeeth texts by not quoting them in full, and
distort some of his quotations from other scholars, as we shall see below. 

Shaykh Safar al-Hawaali said:  

With regard to al-Saabooni, it does not bother me to say that what he has written
about the ‘aqeedah of the salaf and that of the Ash’aris conflicts with the basic principles that every researcher who studies ‘aqeedah should
know, and his style is also far removed from the authenticated academic style and from rationality. 

Manhaj al-Ashaa’irah fi’l-‘Aqeedah, p. 2 

He was refuted by many scholars such as Shaykh ‘Abd al-‘Azeez ibn Baaz, Shaykh al-Albaani,
Shaykh Saalih al-Fawzaan, Shaykh Bakr Abu Zayd, Shaykh Muhammad Jameel Zayno and others. 

With regard to his book Safwat al-Tafaaseer, it is one of those books of
his which were most emphatically refuted by the scholars. There follows a list of some of those who refuted it, along with the titles of their
books: 

1.    
al-Radd ‘ala Akhta’ Muhammad ‘Ali al-Saabooni fi Kitaabihi Safwat al-Tafaaseer wa Mukhtasar
Tafseer Ibn Jareer, by Shaykh Muhammad Jameel Zayno, teacher of Tafseer in Daar al-Hadeeth, Makkah.

2.    
Tanbeehaat Haammah ‘ala Kitaab Safwat al-Tafaaseer by Shaykh
Muhammad Jameel Zayno.

3.    
Mulaahazaat ‘ala Kitaab Safwat al-Tafaaseer by Shaykh Sa’d
Zallaam, Dean of the School of Arabic Language in Egypt.

4.    
Mulaahazaat ‘ala Safwat al-Tafaaseer by Shaykh ‘Abd-Allaah ibn
Jibreen.

5.    
Mulaahazaat ‘Aammah ‘ala Kitaab Safwat al-Tafaaseer by Shaykh
Saalih al-Fawzaan.

6.    
al-Tahzeer min Mukhtasaraat al-Saabooni fi’l-Tafseer by Shaykh
Bakr Abu Zayd; this is included in his major book al-Rudood. 

These criticisms led the Ministry of Awqaaf in the Kingdom of Saudi Arabia to ban
this book and confiscate it, as stated in the Decree of the Ministry of Hajj and Awqaaf no. 945/2/S, dated 16/4/1408 AH, from the General
Headquarters of Awqaaf and Mosques in the Riyaadh area, pertaining to the confiscation of the book Safwat al-Tafaaseer and banning
circulation thereof until its errors with regard to ‘aqeedah have been corrected. 

Shaykh Bakr Abu Zayd said: 

The title Safwat al-Tafaaseer (“The Best of Tafseers”) is deceiving and
confusing. How can it be described as the best when it mixes good and bad, when it mixes the tafseers of the Salafis Ibn Jareer and Ibn Katheer
with the tasfeers of the Mu’tazili al-Zamakhshari, the Raafidis al-Radiy and al-Tubrusi, the Ash’ari al-Raazi and the fanatical Ash’ari
grave-worshipper al-Saawi and others? Especially when this mixing is done by one who does not know what he is doing and is like one who tries to
climb a wall without a ladder. Otherwise scholars may benefit from the prominent mufassireen who do not stray from the path of the salaf, the
guidelines of tafseer and the rules of the Arabic language. 

Al-Rudood, p. 311. 

And he said: He is described as ignorant because he classes da’eef (weak) reports
as saheeh (sound), and vice versa; he attributes many ahaadeeth to the two Saheehs or the four Sunans etc when they are not to be
found in the two Saheehs or in any of those books; he quotes the Israa’eeliyyaat (reports  derived from Jewish sources) as evidence;
and he contradicts himself when discussing rulings. 

He is described as betraying the academic trust because he misquotes reports, quoting them only
partially; he attributes things to scholars that they did not say; he distorts many texts; and he tries to produce evidence for the views of the
khalaf (later scholars) concerning the verses that describe the divine attributes from the books of the salaf. 

Because of his own beliefs, he tries to distort the ‘aqeedah of the salaf in his
commentaries on the Tafseers of Ibn Jareer and Ibn Katheer, and even more so in his own book Safwat al-Tafaaseer. His distortion of
a number of texts is aimed only at proving his own distorted ‘aqeedah. 

Al-Rudood, p. 313, 314. 

Shaykh ‘Abd al-‘Azeez ibn Baaz offered him the following advice: 

We advise you to fear Allaah, and strive to follow the path of the righteous salaf
in all your books. We also advise you to study the Qur’aan, the pure Sunnah and the words of the salaf of this ummah a great deal, and to benefit
from the writings of Shaykh al-Islam Ibn Taymiyah and his student Ibn al-Qayyim. And we advise you to study the two essays al-Tadmuriyyah
and al-Hamawiyyah by Shaykh al-Islam Ibn Taymiyah, and al-Sawaa’iq, and Ijtimaa’ al-Juyoosh al-Islamiyyah by Ibn al-Qayyim,
and other books of the salaf. 

Al-Rudood, p. 375. 

Secondly: 

With regard to your request for a list of books that a Muslim needs, please see
question no. 14082 which gives a list of what you want and more. 

And Allaah knows best.

 

Tafseer of the verse “Thus We have made you a just (and the best) nation”

 

Allaah says: “Thus We have made you a just (and the best) nation”. What is meant by ummatan wasataa (translated here as “a just (and the best) nation”? What is meant by bearing witness over mankind?.

Praise be to Allaah.

Allaah says (interpretation of the meaning): 

“Thus We have made you [true Muslims — real believers of
Islamic Monotheism, true followers of Prophet Muhammad and his Sunnah (legal
ways)], a just (and the best) nation, that you be witnesses over mankind
and the Messenger (Muhammad) be a witness over you” 

[al-Baqarah 2:143] 

There are saheeh ahaadeeth from the Prophet (peace and
blessings of Allaah be upon him) which explain this verse and state that
what is meant by ummatan wasata is just and best, and what is meant by
bearing witness over mankind is bearing witness against the nations on the
Day of Resurrection, that their Messengers conveyed the Message to them. The
words of the mufassireen do not refer to anything other than that. 

Al-Bukhaari (4487) narrated that Abu Sa’eed al-Khudri (may
Allaah be pleased with him) said: The Messenger of Allaah (peace and
blessings of Allaah be upon him) said: “Nooh (peace be upon him) will be
called on the Day of Resurrection and it will be said to him: ‘Did you
convey (the message)?’ He will say: ‘Yes.’ Then his people will be called
and it will be said to them: ‘Did he convey (the message) to you?’ They will
say: ‘No warner came to us and no one came to us.’ It will be said to Nooh:
‘Who will bear witness for you?’ He will say: ‘Muhammad and his ummah.’” He
said: “That is the words of Allaah, ‘Thus We have made you a just (and
the best) nation.’” Ahmad (10891) added: He said: “And they will be
called and they will bear witness that he conveyed (the message), then I
will bear witness for you.” 

Imam Ahmad (1164) and Ibn Maajah (4284) narrated that Abu
Sa’eed al-Khudri (may Allaah be pleased with him) said: The Messenger of
Allaah (peace and blessings of Allaah be upon him) said: “A Prophet
will come on the Day of Resurrection accompanied by one man, and a Prophet
will come accompanied by two men, or more than that. Then his people will be
called and it will be said to them: ‘Did this one convey the message to
you?’ and they will say, ‘No.’ It will be said to him: ‘Did you convey the
message to your people?’ and he will say: ‘Yes.’ It will be said to him:
‘Who will bear witness for you?’ He will say: ‘Muhammad and his ummah.’ So
Muhammad and his ummah will be called, and it will be said to them: ‘Did
this one convey the message to his people?’ They will say: ‘Yes.’ It will be
said: ‘How did you know that?’ They will say: ‘Our Prophet came to us and
told us that the Messengers had conveyed the message.’ That is the words of
Allaah, ‘Thus We have made you a just (and the best) nation.’ He
said: Just, so that you will be witnesses over mankind and the Messenger
will be a witness over you.”

Classed as saheeh by al-Albaani in al-Silsilah al-Saheehah,
2448. 

Ibn Jareer al-Tabari said in his commentary on this verse: 

What this means is that
just as We have made you a just nation, bearing witness for My Prophets and
Messengers against their nations, that they conveyed the message to them
that I commanded them to convey, so too My Messenger Muhammad (peace
and blessings of Allaah be upon him) will be a witness for you, that you
believed in him and in what he brought to you from Me. End quote. 

Jaami’ al-Bayaan, 2/8 

Ibn Katheer said in his commentary on this verse: 

Wasata here refers to the best
and most excellent, as it was said: Quraysh awsat al-‘arab nasaban wa
daaran, i.e., Quraysh are the best of the Arabs in lineage and abode,
and the Messenger of Allaah (peace and blessings of Allaah be upon him)
was wasatan fi qawmihi, i.e., the best of his people and noblest in
lineage. And al-salaat al-wusta means the best prayer, namely ‘Asr
prayer, as is narrated in the books of Saheeh and elsewhere. 

“that you be witnesses over mankind” means: so that
you will be witnesses over the nations on the Day of Resurrection, because
they will all acknowledge your virtue. End quote. 

Tafseer Ibn Katheer, 1/181 

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said: 

What we learn from this
verse is the superiority of this ummah over other nations, because Allaah
says wasatan. 

And we learn that this ummah is just, because Allaah says
“that you be witnesses over mankind”, and the witness is the one whose word
is accepted. 

And we learn that this ummah will bear witness over the
nations on the Day of Resurrection, because Allaah says “that you be
witnesses over mankind.” Testimony may be given in this world and in the
Hereafter. When the people are gathered and the Messengers are asked: “Did
you convey the message?” they will say, “Yes.” Then the nations will be
asked: “Was the message conveyed to you?” and they will say, “No bringer of
glad tidings or warner came to us; no one came to us.” Then it will be said
to the Messenger, “Who will bear witness for you?” He will say: “Muhammad
and his ummah.” So they will be asked to bear witness on the Day of
Resurrection and they will bear witness, so they will be witnesses over
mankind. 

If someone were to say: How can they bear witness when they
did not see? 

We say: But they heard
it from one whose words are more authentic than what one sees with one’s own
eyes, i.e., the Prophet (peace and blessings of Allaah be upon him).
End quote. 

Tafseer Soorat al-Baqarah,
2/115, 116 

Al-Baghawi narrated in his Tafseer (1/122) that
al-Kalbi said: Wasatan means the followers of the wasat
religion, one that represents a middle path between exaggeration and
negligence, because both are blameworthy in the matter of religion.  

Shaykh al-Sa’di said in his Tafseer (p. 66): 

i.e., just and best. Allaah has made this ummah just in all
matters of religion, and in the middle with regard to the Prophets, between
those who exaggerated about them like the Christians, and those who shunned
them like the Jews, because they believed in all of them in an appropriate
manner. 

And they are in the middle with regard to divine laws; they
did not go to extremes like the Jews or neglect them like the Christians. 

And with regard to purity and food, unlike the Jews whose
prayers are not valid except in their own synagogues and who cannot be
cleansed of impurity by water, so good things were forbidden to them as a
punishment; and unlike the Christians who do not regard anything as impure
or forbidden, rather they permitted everything that exists. Rather the
Muslims’ concept of purity and purification is the best and most perfect.
Allaah permitted to them (the Muslims) all good things with regard to food,
drink, clothing and marriage and He forbade to them all that is impure and
evil. Hence this ummah has the most complete religion, the noblest attitude
and the best of deeds. Allaah has bestowed upon them knowledge, forbearance,
justice and kindness  such as He did not bestow upon any other nation. Hence
they are ummatan wasata, perfect and just, so that they may be “witnesses
over mankind” because of their justice and fairness, so they will pass
judgement over the people of all other religions, but no one else will pass
judgement over them. Whatever this ummah testifies is worthy of acceptance
will be accepted, and whatever they testify is worthy of rejection will be
rejected. 

If it is said: How can their ruling against others be
accepted, because when there are two disputing parties, the word of one
against the other cannot be accepted? 

The answer is that the word of one of the disputants cannot
be accepted, if there is some doubt about his character. But if there is no
doubt and there is certainty of justice and good character, as in the case
of this ummah, then the aim is to rule with justice and truth. The condition
of that is knowledge and fairness, which both exist in this ummah so its
word will be accepted. End quote.

 

Why did Allaah create the heavens and the earth in six days when He is able to have created it in less time?

 

If Allah intends a thing, his only word is "BE" and it is. can you please explain why he took 6 days to create the heavens and earth?.

Praise be to Allaah.
 

 

One of the firm beliefs held by people of
deep faith and complete Tawheed is that the Lord, may He be exalted, is able to do all things, and His power is without limits. He has absolute
power, perfect will and ultimate control of all affairs. If He wills a thing, it happens as He wills it at the time when He wills it, and in the
manner that He wills. 

There are many definitive texts in the Book
of our Lord and in the Sunnah of His Prophet (peace and blessings of Allaah be upon him) which affirm this and state it clearly, with no
ambiguity. It is sufficient here for us to quote some of the verses that indicate this, such as the verses (interpretation of the meaning): 

“The Originator of the heavens and the
earth. When He decrees a matter, He only says to it : ‘Be!’ — and it is”

[al-Baqarah 2:117] 

Al-Haafz Ibn Katheer said in his commentary
on this verse (Tafseer 1/175): “Here Allaah explains the completeness of His power and the greatness of His authority, and that if He wills
and decrees something, He simply says to it, ‘Be!’ – just once – and it is, i.e., it comes into existence as He willed it. This is like the verse
in which Allaah says (interpretation of the meaning): 

‘Verily, His Command, when He
intends a thing, is only that He says to it, “Be!” —  and it is!’

[Ya-Seen 36:82].” 

And Allaah says (interpretation of the
meaning): 

“When He has decreed something, He says to
it only: ‘Be!’ — and it is”

[Aal ‘Imraan 3:47] 

“It is He Who gives life and causes death.
And when He decides upon a thing He says to it only: ‘Be’
—  and it is”

[Ghaafir 40:68] 

“And Our Commandment is but one as the
twinkling of an eye”

[al-Qamar 54:50] 

Al-Haafiz Ibn Katheer said in his commentary
on this verse (4/261): “Here Allaah tells us how His will is executed in His creation, and how His decree is implemented. ‘And
Our Commandment is but one’ means, We only issue a command once, and We do not need to repeat it a second time, and what
We command happens in the twinkling of an eye, it is not delayed for an instant. How well the poet put it: 

‘When Allaah wills something, all He says to
it is “Be!”, once, and it is.’” 

And there are many other verses which speak
of this matter and explain it. 

Once this is established, then why did Allaah
create the heavens and the earth in six days? 

Firstly: 

It is narrated in more than one verse of the
Book of our Lord that Allaah created the heavens and the earth in six days. For example, Allaah says (interpretation of the meaning): 

“Indeed, your Lord is Allaah, Who created
the heavens and the earth in Six Days, and then He rose over (Istawa) the Throne (really in a manner that suits His Majesty)”

[al-A’raaf 7:54]

 Secondly: 

There is nothing that Allaah does but there
is great wisdom in it. This is one of the meanings of Allaah’s name al-Hakeem (The Most Wise). Allaah may or may not show this wisdom to us, and
those who have deep knowledge may understand it, to the exclusion of others. 

But the fact that we may not know or
understand this wisdom should not make us deny it or object to the rulings of Allaah, or try to ask too much about this wisdom that Allaah has
hidden from us. Allaah says (interpretation of the meaning): 

“He [Allaah] cannot be questioned as to
what He does, while they will be questioned”

[al-Anbiya’ 21:23] 

Some scholars have attempted to explain the
reason why the heavens and the earth were created in six days: 

1 – Imam al-Qurtubi (may Allaah have mercy on
him) said in al-Jaami’ li Ahkaam al-Qur’aan, commenting on al-A’raaf 7:54 (4/7/140):

 “Allaah mentions this period – i.e. six days
– although if He had wanted to create it in an instant, He could have done so, because He is Able to say to it ‘Be!’ and is. But He wanted to: 

-        
Teach His slaves kindness and deliberation in their affairs.

-        
Manifest His power to the angels step by step.

-        
And there is another reason: He wanted to create it in six days because Allaah has decreed a course
for everything, for which reason He He delays the punishment for the sinners, because everything has an appointed time with Him.” 

2 – Ibn al-Jawzi said in his tafseer called
Zaad al-Maseer (3/162), commenting on the verse in Soorat al-A’raaf: 

“If it is said, why did He not create it in
an instant when He is Able to do so? There are five answers to this question: 

(i)               
He wanted to create something each day to show His power to the angels and those who witnessed it.
This was suggested by Ibn al-Anbaari.

(ii)             
He was preparing things for Adam and his offspring before Adam existed, to emphasize Adam’s high standing before the angels.

(iii)           
Doing things in a short time is more indicative of power, and deliberation is more indicative of wisdom. Allaah wanted to manifest
His wisdom in that, just as He manifested His power when He said, ‘ “Be!” And it is.’

(iv)           
He taught deliberation to His slaves, because if the One Who does not make mistakes created the universe in a deliberate manner,
then it is more appropriate for those who are vulnerable to making mistakes to do things in a deliberate manner.

(v)             
Creation was accomplished step by step, lest anyone think that this happened as the result of an accident of nature. 

3 – al-Qaadi Abu’l-Sa’ood said in his
commentary on the verse in al-A’raaf (3/232):  

“The fact that Allaah created things in
stages although He is able to have created everything in one go is indicative of the Divine Will and is a sign of His power for those who
understand, and it encourages deliberation in all things.”

And he said in his commentary on al-Furqaan
25:59 (6/226): 

“The One Who created these great stars in
this precise configuration in stages, even though He is able to create them in one go, (that was) for a great reason and sublime purpose, which
human minds cannot comprehend fully.”  

Based on the above, it is clear that Allaah
has absolute power, ultimate will and perfect control, and He has wise reasons for everything that He creates, which no one knows but He, may He
be exalted. Now you can understand some of the reasons why Allaah created the heavens and the earth in six days when He is able to have created
them simply by saying “Be!”. 

May Allaah send blessings and peace upon our
Prophet Muhammad and upon his family and companions.

 

 

Tuesday 16 August 2011

Answer to questions about the verses which speak of the life of the Messiah (peace be upon him)

 

I am very interested in this site and i am regular visitor to this site.i have great respect for u. Before go my question i would like to say that I have no about holy Quran and i believed that even single letter of the quran wasn't change. But i have some misunderstanding about this two verses. "So peace is on me the day I was born, the day that I die, and the day that I shall be raised up to life (again)"! (sura maryam 33) the day that i die,what does this mean? and also this verse And there is none of the People of the Book but must believe in him before his death; and on the Day of Judgment he will be a witness against them;- (an-nisa 159) before his death,what does this mean? but this verses "That they said (in boast), "We killed Christ Jesus the son of Mary, the Messenger of Allah";- but they killed him not, nor crucified him, but so it was made to appear to them, and those who differ therein are full of doubts, with no (certain) knowledge, but only conjecture to follow, for of a surety they killed him not:- (an-nisa 157) " Nay, Allah raised him up unto Himself; and Allah is Exalted in Power, Wise;- (an-nisa 158) right now i am studying in china.i have some friends from diffrent faith asking about holy quran and status of jesus(pbuh) in islam.i am trying my best to answer all their questions.

Praise be to Allaah.

First of
all, we would like to thank you for your keenness to ask about matters of
your religion, and your efforts to understand the Book of Allaah, may He be
glorified and exalted. We ask Allaah to bless us and you with beneficial
knowledge. 

With regard
to the verse in which Allaah says (interpretation of the meaning):  

“And
Salaam (peace) be upon me the day I was born, and the day I die, and the day
I shall be raised alive!”

[Maryam
19:33],  

al-Tabari
said in his Tafseer: The phrase “And Salaam (peace) be upon me the
day I was born, and the day I die, and the day I shall be raised alive”
means: I am granted protection from Allaah against the Shaytaan and his
troops on the day I was born, so that they could not do to me what they do
any newborn, i.e. prick him. And on the day I die I shall be protected from
the terrors of death. And on the day I am raised alive on the Day of
Resurrection I shall be protected against the terror that will seize the
people when they see the horrors of that Day.” [Tafseer al-Tabari,
8/340]. 

Al-Qurtubi
said: “And Salaam (peace) be upon me” means protection that is
granted to me from Allaah, may He be exalted. Al-Zajjaaj said: Salaam was
mentioned before this without the definite article, and the second time it
was mentioned with the definite article. The phrase “the day I was born”
means, in this world. And it was said: from the suggestions of the Shaytaan.
The phrase “and the day I die” means in the grave. The phrase “and
the day I shall be raised alive” means, in the Hereafter, because he has
three stages: alive in this world, dead in the grave, and resurrected in the
Hereafter, and he is granted protection in all three. 

Tafseer
al-Qurtubi, 11/98. 

From the
comments of the mufassireen quoted above it may be known that the phrase “and
the day I die” does not mean that he has died, rather it means that when
he dies – which will happen after he has descended and killed the Dajjaal,
as is proven in the ahaadeeth – then he will be protected from dying without
belief in Allaah, may He be exalted. Similarly the words “and the day I
shall be raised alive” do not mean that he was raised on the Day of
Resurrection. Rather he was speaking about his situation at the time of his
birth, at the time of his death and at the time of his resurrection.
Undoubtedly he will die, but as is indicated by the other verses that you
quoted, he did not die by being killed or crucified, rather Allaah took him
up to Himself, and he will die after he descends from heaven and kills the
Dajjaal. 

With regard
to the verse in which Allaah says: 

“And
there is none of the people of the Scripture (Jews and Christians) but must
believe in him [‘Eesa (Jesus), son of Maryam (Mary), as only a Messenger of
Allaah and a human being] before his [‘Eesa (Jesus) or a Jew’s or a
Christian’s] death (at the time of the appearance of the angel of death).
And on the Day of Resurrection, he [‘Eesa (Jesus)] will be a witness against
them”

[al-Nisa’
4:159] 

The scholars
differed as to whom the pronoun “his” in the phrase “his death” refers.
There are two views: 

1 – That the
pronoun refers to ‘Eesa ibn Maryam (peace be upon him), in which case the
meaning of the verse is: that there is no one among the people of the Book
but he must believe in ‘Eesa (peace be upon him) before he (‘Eesa) dies,
because when he descends from heaven and kills the Dajjaal, he will break
the cross and kill the pigs and abolish jizyah, and he will accept nothing
but Islam, and at that time the People of the Book will believe in him,
before he dies (blessings and peace of Allaah be upon him), and they will
know that he is true and that he did not die before then. So what is
mentioned in the verse is one of the signs of the Hour and one of the
portents of the Day of Resurrection, which will happen after the descent of
‘Eesa; before he dies at that time, the People of the Book will believe in
him. There is support for this view in the comment made by Abu Hurayrah (may
Allaah be pleased with him) after he narrated the hadeeth which speaks of
the descent of ‘Eesa (peace be upon him) at the end of time. It was narrated
that Abu Hurayrah (may Allaah be pleased with him) said: The Messenger of
Allaah (peace and blessings of Allaah be upon him) said: “By the One in
Whose hand is my soul, soon the Son of Maryam will descend among you as a
just judge. He will break the cross and kill the pigs and abolish the
jizyah, and wealth will become so abundant that no one will accept it, and
one prostration will be better than this world and everything in it.” Then
Abu Hurayrah said: recite, if you wish: “And there
is none of the people of the Scripture (Jews and Christians) but must
believe in him [‘Eesa (Jesus), son of Maryam (Mary), as only a Messenger of
Allaah and a human being] before his [‘Eesa (Jesus) or a Jew’s or a
Christian’s] death (at the time of the appearance of the angel of death).
And on the Day of Resurrection, he [‘Eesa (Jesus)] will be a witness against
them”[al-Nisa’ 4:159]

Narrated by
al-Bukhaari, 3129; Muslim, 220. 

2 – That the
pronoun refers to the kitaabi (Jew or Christian) himself, in which case the
meaning of the verse is that there is no one among the people of the Book
but he must believe in ‘Eesa (peace be upon him), and that he is true, and
that he did not die. That is when he suffers the agonies of death and sees
realities and proofs. At the time of death, the kitaabi will know that what
he believed is false, but that faith will not benefit him at that point. 

Based on
both views mentioned above, there is no indication or suggestion in the
verse that ‘Eesa (peace be upon him) has died. Rather the words – according
to the first view – refer to a matter of the Unseen which will come to pass
in the future, because he (peace be upon him) will undoubtedly die, but that
will be after he has descended, as stated above. And according to the second
view, the phrase “before his death” refers to the death of the kitaabi
himself. 

Al-Tabari,
Ibn Katheer and other imams of tafseer regarded the first view as more
likely to be correct. Ibn Katheer said: With regard to the words
(interpretation of the meaning): “And there is none of the people of the
Scripture (Jews and Christians) but must believe in him [‘Eesa (Jesus), son
of Maryam (Mary), as only a Messenger of Allaah and a human being] before
his [‘Eesa (Jesus) or a Jew’s or a Christian’s] death (at the time of the
appearance of the angel of death). And on the Day of Resurrection, he [‘Eesa
(Jesus)] will be a witness against them”[al-Nisa’ 4:159], Ibn Jareer
said: The scholars of interpretation differed concerning the meaning of
that. “And there is none of the people of the Scripture (Jews and
Christians) but must believe in him [‘Eesa (Jesus)] before his death”
means, before the death of ‘Eesa. That means that all of them will believe
in him when he comes down to fight the Dajjaal, so all religions will become
one, which is the monotheistic religion of Islam, the religion of Ibraaheem
(peace be upon him). ... It was narrated that Ibn ‘Abbaas said: “And
there is none of the people of the Scripture (Jews and Christians) but must
believe in him [‘Eesa (Jesus)] before his death” means, before the death
of ‘Eesa ibn Maryam (peace be upon him). … It was narrated that al-Hasan
said: “And there is none of the people of the Scripture (Jews and
Christians) but must believe in him [‘Eesa (Jesus)] before his death”
means, before the death of ‘Eesa, and by Allaah, he is alive with Allaah,
but when he descends they will all believe in him. … Ibn Jareer said: And
others said: That means before the death of the one who believes in the Book
(i.e., the Jew or Christian), because at that point (just before death) he
will now truth from falsehood because everyone upon whom death comes, his
soul does not come out until truth has been made distinct from falsehood
with regard to his religion. ‘Ali ibn Abi Talhah said, narrating from Ibn
‘Abbaas concerning this verse: He said: No Jew will die until he believes in
‘Eesa. … Ibn ‘Abbaas said: If his head is cut off, his soul will not come
out until he believes in ‘Eesa. … It was narrated that Ibn ‘Abbaas said: The
Jew will not die until he bears witness that ‘Eesa is the slave of Allaah
and His Messenger. 

Ibn Jareer
said: The most likely of these opinions to be correct is the first one,
which is that no one of the People of the Book will be left after the
descent of ‘Eesa (peace be upon him) but he will believe in him before the
death of ‘Eesa (peace be upon him). Undoubtedly what Ibn Jareer said is the
correct view, because it is what is meant from the context of the verses,
which state that what the Jews claim, that ‘Eesa was killed and crucified,
is false, as are the claims of the ignorant Christians who believed the
claims of the Jews. Allaah tells us that this is not what happened, rather
it was made to appear so to them, and they killed the look-alike and did not
realize that. But he (‘Eesa) was taken up to Him, and he is still alive, and
will descend before the Day of Resurrection, as is indicated in the
mutawaatir ahaadeeth. He will kill the false messiah (the Dajjaal) and will
break the cross and kill the pigs, and abolish jizyah, i.e., he will not
accept it from any of the followers of other religions, rather he will only
accept Islam or the sword. This verse tells us that all the people of the
Book will believe in him at that time, and not one among them will fail to
believe in him. Hence he said: “And there is none of the people of the
Scripture (Jews and Christians) but must believe in him [‘Eesa (Jesus)]
before his death” i.e., before the death of ‘Eesa (peace be upon him),
whom the Jews and the Christians who agreed with them claim that he was
killed and crucified, but on the Day of Resurrection he will be a witness
against them, i.e., because of their deeds that he witnessed before he was
taken up into heaven and after he descends to the earth again. Tafseer
Ibn Katheer (1/762). 

It is
essential to note that debate with the Christians must be done on the basis
of knowledge and proof, so that you will not be a cause of people not
accepting the truth because of weak arguments. The Christians do not have
any sound proof at all, but they present specious arguments to distort the
truth and they confuse truth with falsehood. May Allaah grant us refuge from
the ways of the misguided.

And Allaah
knows best.

The Muslims’ beliefs concerning the Messiah ‘Eesa ibn Maryam

 

What are the Muslims’ beliefs concerning the Messiah ‘Eesa ibn Maryam?.


Praise be to Allaah.
 

 

Our beliefs concerning the Messiah ‘Eesa ibn Maryam (Jesus the son of Mary – peace be upon him)
are those indicated by the Book of Allaah and the Sunnah of our Messenger Muhammad (peace and blessings of Allaah be upon him). 

We believe that ‘Eesa (peace be upon him) was
one of the slaves of Allaah, and one of His noble Messengers. Allaah sent him to the Children of Israel to call them to believe in Allaah alone
and worship Him alone. 

Allaah says (interpretation of the meaning): 

“And (remember) when ‘Eesa (Jesus), son of Maryam (Mary), said: ‘O Children of Israel! I am
the Messenger of Allaah unto you, confirming the Tawraat [(Torah) which came] before me, and giving glad tidings of a Messenger to come after me,
whose name shall be Ahmad.’ But when he (Ahmad, i.e. Muhammad) came to them with clear proofs, they said: ‘This is plain magic’”

[al-Saff 61:6] 

“But the Messiah [‘Eesa (Jesus)] said: ‘O
Children of Israel! Worship Allaah, my Lord and your Lord.’ Verily, whosoever sets up partners (in worship) with Allaah, then Allaah has forbidden
Paradise to him, and the Fire will be his abode. And for the Zaalimoon (polytheists and wrongdoers) there are no helpers”

[al-Maa’idah 5:72] 

‘Eesa was not a god or the son of God as the
Christians claim. 

Allaah says (interpretation of the meaning): 

“Surely, they have disbelieved who say:
‘Allaah is the Messiah [‘Eesa (Jesus)], son of Maryam (Mary).’”

[al-Maa’idah 5:72] 

“And the Jews say: ‘Uzair (Ezra) is the
son of Allaah, and the Christians say: Messiah is the son of Allaah. That is their saying with their mouths, resembling the saying of those who
disbelieved aforetime. Allaah’s Curse be on them, how they are deluded away from the truth!”

[al-Tawbah 9:30] 

The first words that ‘Eesa spoke when Allaah
caused him to speak when he was in the cradle were (interpretation of the meaning): 

“He [‘Eesa (Jesus)] said: ‘Verily, I am a
slave of Allaah, He has given me the Scripture and made me a Prophet’”

[Maryam 19:30] 

We believe that Allaah supported him with
miracles that proved he was speaking the truth. 

Allaah says (interpretation of the meaning): 

“(Remember) when Allaah will say (on the
Day of Resurrection). ‘O ‘Eesa (Jesus), son of Maryam (Mary)! Remember My Favour to you and to your mother
when I supported you with Rooh‑ul‑Qudus [Jibreel (Gabriel)] so that you spoke to the people in the cradle and in maturity; and when I taught you
writing, Al‑Hikmah (the power of understanding), the Tawraat (Torah) and the Injeel (Gospel); and when you made out of the clay, a figure like
that of a bird, by My Permission, and you breathed into it, and it became a bird by My Permission, and you healed those born blind, and the lepers
by My Permission, and when you brought forth the dead by My Permission; and when I restrained the Children of Israel from you (when they resolved
to kill you) as you came unto them with clear proofs, and the disbelievers among them said: This is nothing but evident magic’”

[al-Maa'idah 5:110] 

We believe that ‘Eesa was born from the
Virgin Maryam with no father, and that is not impossible for Allaah Who, when He wills a thing, says “Be!” and it is. 

Allaah says (interpretation of the meaning): 

“Verily, the likeness of ‘Eesa (Jesus)
before Allaah is the likeness of Adam. He created him from dust, then (He) said to him: ‘Be!’ — and he was”

[Aal ‘Imraan 3:59] 

“(Remember) when the angels said: ‘O
Maryam (Mary)! Verily, Allaah gives you the glad tidings of a Word [‘Be!’ — and he was! i.e. ‘Eesa (Jesus) the son of Maryam (Mary)] from Him, his
name will be the Messiah ‘Eesa (Jesus), the son of Maryam (Mary), held in honour in this world and in the Hereafter, and will be one of those who
are near to Allaah.”

He will speak to the people, in the cradle
and in manhood, and he will be one of the righteous.’

She said: ‘O my Lord! How shall I have a
son when no man has touched me.’ He said: ‘So (it will be) for Allaah creates what He wills. When He has decreed something, He says to it only:
“Be!” and
it is’”

[Aal ‘Imraan 3:45-47] 

We believe that he permitted to the Jews some
of the things that had been forbidden to them.  

Allaah tells us that ‘Eesa said to the
Children of Israel (interpretation of the meaning): 

“And I have come confirming that which was
before me of the Tawraat (Torah), and to make lawful to you part of what was forbidden to you, and I have come to you with a proof from your Lord.
So fear Allaah and obey me”

[Aal ‘Imraan 3:50] 

We believe that he did not die and his
enemies the Jews did not kill him, rather Allaah saved him from them and raised him up to heaven alive. 

Allaah says (interpretation of the meaning): 

“And because of their (Jews) disbelief and
uttering against Maryam (Mary) a grave false charge (that she has committed illegal sexual intercourse);

And because of their saying (in boast),
‘We killed Messiah ‘Eesa (Jesus), son of Maryam (Mary), the Messenger of Allaah,’ — but they killed him not, nor crucified him, but it appeared so
to them the resemblance of ‘Eesa (Jesus) was put over another man (and they killed that man)], and those who differ therein are full of doubts.
They have no (certain) knowledge, they follow nothing but conjecture. For surely; they killed him not [i.e. ‘Eesa (Jesus), son of Maryam (Mary)]:

But Allaah raised him [‘Eesa (Jesus)] up
(with his body and soul) unto Himself (and he is in the heavens). And Allaah is Ever All‑Powerful, All‑Wise”

[al-Nisa’ 4:156-158] 

We believe that he told his followers of the
coming of our Prophet Muhammad (peace and blessings of Allaah be upon him). 

Allaah says (interpretation of the meaning): 

“And (remember) when ‘Eesa (Jesus), son of Maryam (Mary), said: ‘O Children of Israel! I am
the Messenger of Allaah unto you, confirming the Tawraat [(Torah) which came] before me, and giving glad tidings of a Messenger to come after me,
whose name shall be Ahmad.’ But when he (Ahmad, i.e. Muhammad) came to them with clear proofs, they said: ‘This is plain magic’”

[al-Saff 61:6] 

We believe that he will come back down at the
end of time, and will disprove the claim of his enemies the Jews that they killed him, and will disprove the claim of the Christians that he is
God or the son of God, and he will not accept anything from them but Islam.

Al-Bukhaari (2222) and Muslim (155) narrated
that Abu Hurayrah (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “By the
One in Whose hand is my soul, soon the son of Maryam will descend among you [according to another report: the Hour will not begin until the son of
Maryam descends among you] as a just judge. He will break the cross, kill the pigs and abolish the jizyah, and money will become abundant until no
one will accept it.”  

“Soon” means it will inevitably happen
quickly. 

“will descend among you” means among this
ummah. 

“A just judge” means that he will come down
and rule according to this sharee’ah, and that this sharee’ah will remain and not be abrogated, rather ‘Eesa will be one of the rulers of this
ummah. 

“He will break the cross and kill the pigs”
means he will declare as false the religion of the Christians by breaking the cross in a real sense and proving false the Christians’ claims and
veneration of the cross.  

“and he will abolish the jizyah”: 

al-Nawawi said: 

The correct view concerning this is that he
will not accept it, and he will not accept anything from the kaafirs but Islam. If any of them offer the jizyah that will not make him stop
fighting them. Rather he will not accept anything but Islam or death. This is the view of Imam Abu Sulaymaan al-Khattaabi and other scholars (may
Allaah have mercy on them). 

End quote. 

“Money will become abundant” – the reason for
this abundance will be the descent of blessings and the spread of goodness because of justice and the absence of oppression or wrongdoing. At that
time the earth will bring forth its treasures, and desire to keep money will decrease because they will know that that Hour is at hand. 

Then he will die and the Muslims will offer
the funeral prayer for him and bury him. 

Ahmad (9349) narrated from Abu Hurayrah that
the Prophet (peace and blessings of Allaah be upon him) said: “I am the closest of people to ‘Eesa ibn Maryam because there was no Prophet
between him and me…” Then he mentioned his descent at the end of time. Then he said: “And he will remain for as long as Allaah wills he should
remain, then he will die and the Muslims will offer the funeral prayer for him and bury him.” Classed as saheeh by al-Albaani in al-Silsilah
al-Saheehah (2182).  

We believe that he will disavow himself on the Day of Resurrection of the claims that he was a
god. 

Allaah says (interpretation of the meaning): 

“And (remember) when Allaah will say (on
the Day of Resurrection): 'O ‘Eesa (Jesus), son of Maryam (Mary)! Did you say unto men: Worship me and my
mother as two gods besides Allaah?’  He will say: ‘Glory be to You! It was not for me to say what I had no right (to say). Had I said such a
thing, You would surely have known it. You know what is in my inner‑self though I do not know what is in Yours; truly, You, only You, are the
All‑Knower of all that is hidden (and unseen).

Never did I say to them aught except what
You (Allaah) did command me to say: Worship Allaah, my Lord and your Lord. And I was a witness over them while I dwelt amongst them, but when You
took me up, You were the Watcher over them; and You are a Witness to all things’”

[al-Maa'idah 5:116-117] 

“ ‘Never did I say to them aught except
what You (Allaah) did command me to say: Worship Allaah, my Lord and your Lord. And I was a witness over them while I dwelt amongst them, but when
You took me up, You were the Watcher over them; and You are a Witness to all things’”

[al-Maa'idah 5:116-117] 

This is what the Muslims believe about the
Messiah ‘Eesa ibn Maryam (peace be upon him). 

Al-Bukhaari (3435) and Muslim (28) narrated
from ‘Ubaadah (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever bears witness that
there is no god but Allaah alone, with no partner or associate, and that Muhammad is His slave and Messenger, and that ‘Eesa is His slave and
Messenger, a word which Allaah bestowed upon Maryam and a spirit created by Him, and that Paradise is real, and Hell is real, Allaah will admit
him through whichever of the eight gates of Paradise he wishes.” 

We ask Allaah to make us steadfast in faith
and to cause us to die as believers. 

May Allaah send blessings and peace upon our
Prophet Muhammad.