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khalid zaheer
03-11-2005, 04:21 AM
assalaam o alaikum friends

The concept that one day Imam Mahdi will come and fight against “Dejaal” is not only a very popular concept (especially in Asia) but got it as the part of “Aimaan”. Though Quran has not any evidence about but people have made this concept a big part of their religious life.

First of all, the topic going to discuss here is not the matter of DEEN (part of Aimaan) and secondly keep in mind that every religious community has this concept. All the communities had been waiting for some one that will come and fill the land with justice. Christen, Jews, Hindus, Muslim even other small communities all are waiting for some one. Why they all are waiting for some one? The reason is, the same thinking that every nation has “some one will come and their nation will rule the world”

Being a Muslim we are also waiting but with a little change, that we are waiting for two persons instead of one, “Hazrat Eesah and Imam Mahdi”. Although Quran has not any indication of these things but unfortunately the concept has been made our “Aiman”. The base of Imam Mahdi concept is about 21 Ahadith in “Tirmazi, Abu Dawood, Ibn-a-Maaja” and some in other lower category books of Ahadith. I am surprising why Moo'ta Imam Malik, Bukhari and Muslim is empty from these kind of Ahadith.

The concept relate to “Hazrat Eesah” is typically christens concept and Muslim got it from there, make a little change and adopt. The concept relates to “Imam Mahdi” is typically “shiyaa” concept, a null and bud story.

Mohammad bin Hasan Askari bin Ali naqi bin Mohammad Taqi bin Ali Raza bin Moosa kazim bin Jafar Sadiq bin Mohammad Baqir bin Ali (zain ul aabadin) bin Husain bin Ali (rt), said birth 255 hijri and death?? The 12th Imam of shiyaas called Imam Mahdi that was disappeared in a cage named “serman raa” when He was 6 year old and, according to the story, will appear at the time of “Dejaal”, will fight against, defeat him and fill the land in justice.

In early era of Islam Muslim community had the different thinking about coming Imam Mahdi & Maseh (as) a group believed and others not.

Ibn-a-Hazam (5th hijri) said

When an "ummat" degraded by its own vulgar and ill-mannered way of life
waits for its good time and make itself satisfied that some one will come and
they would get the better position again. So the "Eesai" has the concept of becoming Hazat Eesah and "shiyaas" are waiting for their 12th imam called Imam Mahdi.

(Al malal o al nahal)

It means at that time only Shiyaa had the concept that Imam Mahdi will come one day, but with the passage of time it is penetrated in all Muslims. And about Maseh Ibn-a-Hazam said

There is no prophet after Mohammad (pbuh) and about Maseh (rt)
Muslims have different opinion i.e. will He come or not?

(marati’bul ajmah)

Allama Iqbal said

As I think the concept of Mahdi, Maseh and Mujaddad is completely Iranian and “Ajmi” perception. This concept has not any link with Quran, Islam and Arabic perceptions.

(Iqbal Nama part 2, Tashkeel-a-jadeed alahiyaat-a-islam, Traitors of islam)

Quran do not provide any positive or negative evidence for this perception, only Ahadith point out the concept so I come to the topic related Ahadith. As I calculated all, nearly, the “Ravees” of topic related Ahadith had criticized by knowledge full persons (Muhaddaseen) like Ibn-a-Hajar, Hafiz Zahbee etc, the text of Ahadith is too complex, most of the Ahadith are incomplete, and secondly it is common thinking that this event will be happened near judgment day but all these Ahadith do not indicate such things (even in a single hadith) I am surprising where from the muslims got it as sign of Hour.


In Tirmazi (4 ahadith)

1 - Abaid bin asbaat koofi, Asbaat bin mohammd koofi, Sufiyaan soori koofi,
Asim bin bahdilla koofi, Zer bin jaish koofi, Abdullah bin masood (rt)
Mohammad (saw) said Humanity will not be end up-till the caliph ship is not come to a man from Arab having my name.

2 - Abdul jabbar bin allab basri, Sufiyaan soori koofi, Asim bin bahdilla
koofi, Zer bin jaish koofi, Abdullah bin masood (rt)
Mohammad (saw) said there would be a man from my "ahl-a-bait" having my name.

3 - Asim bin bahdillah koofi, Abu salah al samaan, Abu Huraira (rt)
If there would be remaining one day in judgment the day will be prolonged up till he become caliph.

4 – Mohd. bin bashaar basri, Mohd. bin jafar ghunder basri, Shouba al wasti
basri, Zaid bin umi khwari basri, Abu siddiq naji, Saeed khadri (rt)
Mohammad (saw) said there would be a Mahdi in my ummat rule 5 or 7 or 9 year, one come to him and said give me some thing and he will give him beyond ordinary.

A brief description about “Ravees”

Asim bin bahdillah (died 128 hijri)
He was not hafiz-a-hadith, not true, has not good memory, put wrong Ahadith.Ibn-a-kharash & Abu Hatim said He put wrong Ahadith.
(Tahzeeb ul Tahzeed by Ibn-a-Hajar)

He could not be accepted in hadith.
(kaamil by ibn-a-addi, meezan ul ai'tadaal by zahbe)

Zaid bin umi bin khwari
He was not good (ibn-a-hajar) Abu hatim said put wrong Ahadith and not able to called "siqqa”, Ibn-a-saad said "za'eef ul hadith, ibn ul madni said za'eef ul hadith, Ajli said he is nothing, Ibn-a-anse said he put wrong Ahadith and use the name of hazrat ans (rt).

(Tahzeeb ul Tahzeeb by Ibn-a-hajar & May’zaan by Zahbe)

In Abu Dawood (10 Ahadith)

1 - This hadith has five "Tahvelaat" but all are end upon Asim bin bahdillah koofi.

I_ sufiaan suri, asim bahdilla, zer bin jaish, Abdullah bin masood(rt)
II_ umer bin abaidullah, asim bahdilla, zer bin jaish, Abdullah bin masood(rt)
III_ abu baker bin eyaash, asim bahdilla, zer bin jaish, Abdullah bin masood(rt)
If there would be even one day in judgment, Allah will appear a man from my ahl-a-bait or me will rule at Arab, he will be my namesake and his father will be my father’s namesake.

IV_ za’aid bin abi riqaad bahli, asim bahdilla, zer bin jaish, Abdullah bin masood(rt)
V_ fater bin khalifa kofi, asim bahdilla, zer bin jaish, Abdullah bin masood(rt)
Added, that person will fill the land with justice as it was filled with injustice.

2 - Usman bin abi sheeba koofi, Fazal bin wakee koofi, Fater bin khalifa koofi, Qasim bin abi buza hamdani, Abu tufail, Ali (rt)
If there would be even one day in judgment Allah will sent a man from my ahl-a-bait that will fill the land with justice as it was filled with injustice.

3 - Ahmed bin ibrahim baghdadi, Abdullah bin jafer riqi, Hasan bin umer riqi, Ziyaad bin biyaan riqi, Ali bin nafeel khurani, Saeed bin museeb, (ummul mo'hmaineen) umay salma (rt),
Mohammad (saw) said Mahdi would be my progeny from Fatima. (zahbi says in maizaan ul ait’daal this hadith is not right)

(Ibn-a-hajar said there is nothing that could strong this hadith, its single from Ali bin nafeel so could not be accepted.) Tahzeeb ul tahzeeb

4 - Suhail bin tamam basri, Imran ul q'taan basri, Q'taada bin aama basri, Abu nazra manzer bin malik basri, Abu saeed khadri (rt)
Mohammad says Mahdi is from my progeny, he will fill the land with justice as it was filled with injustice and will rule 07 year.

5 - Mohd. bin musni basri, Muaaz bin hashaam basri, Qataada basri, Salah abu khaleel bin abi marryam basri, from his friend, (ummul mo'hmaineen) Umay salma (rt),
There would be disparity between ummat when one caliph die, and then one person will arrive from madina to makka, some persons from makka come and show off to others and he will dislike to it, persons will “bait” between “rukan and maqaam” there would be an army sent to them from “shaam” and will be penetrated in land, between makka & madina, when people saw him, the "abdaal" & "asa'aib" come to him from Shaam and make "bait". Then appear a man, his mother belong to “bani kalb”, will send an army that will come out with flying color. This is the attack from bani kalb and sorrow for the person who could not get plunder (ghaneemat), every thing done as Sunnah, islam will spread on land. That person will rule 07 year and died.

6 - Haroon bin abdullah baghdadi, Abdul samad bin abdul waris basri, Hamaam bin yahyah
bin dinar basri, Qataada basri, Abu khaleel bin abi marryam barsri, from his friend, (ummul mo'hmaineen) Umay salma (rt)

7 - Mohd. bin musna basri, Umro bin asim basri, Imran ul q'taan basri, Q'taada basri, Abu khaleen bin abi marryam basri, Abdullah bin haris, (ummul mo'hmaineen) Umay salma (rt),

8 - Usman bin abi sheeba koofi, Jareer bin abdul aziz bin rafi, Abaidullah bin qubtia, (ummul mo'hmaineen) Umay salma (rt),

(Hadith 6, 7 and 8 are same as 5, diff. the age is 09 year instead of 07 in 6 & 7 and hadith, and No. 8 have a little diff. in text)

9 - Haroon bin mugheera razi, Umero bin abi qais, Shoaib bin abi khalid, Abu ishaaq, Ali (rt)
Ali (rt) said hassan is "sardaar", soon a man will born in his progeny that will be Mohammad's namesake and in manners would be as same as of Mohammad, he will fill the land with justice.

10 - Haroon bin mugheera razi, Umero bin abi qais, Mutaraf bin zareef, Hassan, Hilaal bin umro, Ali (rt)
Ali (saw) said one man will come across this canal (which canal not known) his name is Haris or Haraas, there would be a man in his army named Mansoor will make better the environment for aal-a-mohammad just like "quraish" made the condition better for Mohammad. It is necessary for every Muslim to help him.

A brief description about “Ravees”

za’aid bin abi riqaad bahli
za’aid bin abi riqaad bahli was nothing, put wrong ahadith, lier.

Fater bin khalifa koofi
Ibn-a-hajar said Fater bin khalifa koofi was nothing, had bad concept of Deen, was keen shiya, leaved out, even abu dawood said he is Matrooh. Jozjani, imam ahmed, ibn-a-addi, daar qutni, ahmed bin younas did not like him.

Umer bin abaidullah kofi
umer bin abaidullah kofi was a third class Ravi.

Abu baker bin eyaash
Abdul rehman & yahya bin saeed did not like him, fond of gossip.

Suhail bin tamam basri
Ibn-a-hajar said suhail narrate Ahadith hallucinativelly,

Imran ul q'taan basri
About imran, Ibn-a-moeen said He is nothing & nisaee said "za'eef"

Q'taada bin aama basri
About Q’taada Hajar said He was "Mudallas"

Manzer bin malik
About Manzer bin malik Bukhari said he is nothing.

Mohd. bin musni basri
ibn-a-hajar said about musna he always change his book.

Muaaz bin hashaam basri
Muaaz is degraded by every one even Abu Dawood in spite of he got his hadith.

Salah abu khaleel bin abi marryam basri
About Ibn-a-marryam, Ibn-a-abdul ber said he is nothing.

Hamaam bin yahyah
ibn-a-hajar said hamaam bin yahyah is nothing.

(Tahzeeb ul Tahzeeb by Ibn-a-hajar)

Usman bin abi sheeba koofi
About Usman, Imam zehbi said in "tazkara tul haffaaz" and Ibn-a-hajar in “tahzeeb ul tahzeeb” he was changed the word of Quran and provide some examples, after examples zahbe says may he came back.


Abu ishaaq umro bin abdullah sabe'ee
Abu ishaaq umro bin abdullah sabe'ee was born in 33 hijri and Ali (rt) died in 40
hijri so it is impossible for Ishaaq that he got Ahadith from Ali (rt), hajar said in tahzeeb ul tahzeeb he narrate Ahadith from unknown persons, he called Ishaaq “mursal-a-hadith.

Hassan
No one know about Hassan, if he is Abul hassan (the sheikh of Mutaraf) then
his name is Attia bin saad bin janada af'wee jadlee qaisi koofi, every one
says about he is nothing, za'eef even Abu Dawood said he is not able to
trust over.

Hilaal bin umro
Hilaal - no one know about hilaal that who was he.

(Tahzeeb ul Tahzeeb by Ibn-a-hajar & May’zaan by Zahbee)


In Ibn-a-Maaja (07 Ahadith)

1 - Usman bin abi sheeba koofi, Mo'aavia bin hashaam koofi, Ali bin salah koofi, Yazeed bin abi ziyaad koofi, Ibrahim bin yazeed nahai'ee koofi, Alqama nahai'ee koofi, Abdullah bin masood (rt)
Ibn-a-masood says we were present, in between some more person belongs to “banu hasham” came to Mohammad. When Mohammad saw them His color of face changed. We asked what happened; Mohammad said Allah has chosen for us the eternal life against temporary. My ahl-a-bait will be overtaken by misery and degraded by every one, up till a nation will come from east with black flags they will demand for good but would not be fulfilled, and then they will fight; now they would be helped and given what they want but will not accept. They would be turned to a person from my ahl-a-bait and he will fill (whom? did not mention) with justice as the people fill with injustice. If some one gets them from you in touch with them even they travel on snow.

2 - Nasar bin ali jahzami basri, Mohammad bin marwaan aqeeli basri, Ammar bin abi hafsa basri, Zaid ul umi basri, Abu siddiq naji basri, Abu saeed khadri (rt)
There would be a mahdi in my ummat, will rule 5 or 7 year, people in his era will be very well settled and would not save for future, some one will come and say give me and mahdi will reply take it.

3 - Mohammad bin yahyah bin abi umro adni, Ahmed bin yousaf nesapuri, both are from Abdul razaq bin hamaam sanai, Sufiyaan soori, Khalid ul khuda basri, Abu qalaba abdullah bin zaid jarmi basri, Abu sama al rajee umro bin mursad damishqi shaami, Sobaan (mohammad's slave) (rt)
Mohammad (saw) said three man shell be murdered near your treasure, one will be the son of a caliph, now no one will get this treasure from them, then appear men with black flag from east side kill to you as you have not been killed before, (here sobaan says, Mohammad said some thing that I could not remember) afterward said when you see him make “Bait” even they travel on snow, because Mahdi is caliph from Allah.

4 - Usman bin abi sheeba koofi, Abu dawood khizermi koofi, Yaseen, Ibrahim bin mohammad bin hanfia, Mohammad bin hanfia, Ali (rt)
Ali (rt) said Mahdi will be from our Ahl-a-bait and Allah will make him able or suitable in one night.

5 - Abu bakar bin abi sheeba koofi, Ahmed bin abdul mulk khurani, Abu maleeh riqi, Ziyaad
bin biyaan riqi, Ali bin nafeel abu mohammad jazri khurani, Saeed bin museeb, (ummul mo'hmaineen) Umay salma (rt),
saeed bin museeb said we were discussing about mahdi then Uma salma (rt) said I listened from Mohammad (saw) mahid will be progeny of fatima.

6 - Hadba bin abdul wahab, Saad bin abdul hameed bin jafer bin abdullah
baghdadi, Ali bin ziyaad yamaami basri, Akrama bin ammar yamaami basri,
Ashaaq bin abdullah abi talah, Ans bin malik (rt)
Mohammad (saw) said we are progeny of Abdul Mutalib. Me, Hamza, Ali, Jaffer, Hassan, Hussain and mahdi are the “Sardaar” of paridise.

7 - Hurmila bin yahyah misri, Ibrahim bin saeed tibri baghdadi, both are
from Abu salah abdul ghufaar bin dawood khurani, Abdullah bin lahe'ia misri,
Umro bin jaaber abu zar'aa khizerni misri, Abdullah bin haris ibn-a-juz'zabaidi, Mohammad (pbuh),
Mohammad (saw) says some men will come from east side and make the environment better for Mahdi's majesty and victory.

A brief description about “Ravees”

Ali bin salah koofi
Ali bin salah is unknown, he himself prepare ahadith.

Mo'aavia bin hashaam koofi
Hajar in tahzeeb - mo'aavia is nothing, za'eef, has been leave out.

yazeed bin abi ziyaad
yazeed bin abi ziyaad is keen "shiyaa" weak in memory, saeed alqa’taan says his hadith is nothing, Abdullah bin mubarik says his hadith is able to throw out on the wall, so and so. Imam wakiee says the hadith of flags is not right.

Mohammad bin marwaan aqeeli basri
Marwaan aqeeli - Imam Ahmed said he narrate some Ahadith in front of me but
that are not able to adopt, Abu Zaraa said he is nothing, zaid ul umi - every one says
he is nothing.

Abdul razaq bin hamaam
abdul razaq bin hamaam - shiyaa, Nasaee says narrate wrong Ahadith, Zaid bin mubarik says he is lier, Abbas al khairi says he is liar a step ahead from "waaqdi" (tahzeeb ul tahzeeb)

Abu dawood khizermi koofi
Imam zahbi says khizermi (named umer bin saad bin ubaid) was shiyaa but by
nature he was good

Yaseen (Yaseen bin mou’aaz alziyaat)
yahya bin moeen says his hadith is nothing, imam bukhari says he put wrong ahadith, imam nisai and ibn-a-junaid said he is leaved out, ibn-a-hab’baan says his hadith is like gossip. It is said that he could be yaseen bin shaibaan ajli koofi but Zahbee says he is yaseen bin muaaz al ziaat koofi

Abu bakar bin abi sheeba koofi
Abu bakar is the brother of usman bin abi sheeba and both are same, Ahmed
bin abdul mulk says "muhaddaseen" of his era did not like him.

Saad bin abdul hameed
saad bin abdul hameed was narrate wrong Ahadith.

Ali bin ziyaad yamaami
No one knows who was Ali bin ziyaad yamaami.

Akrama bin ammar yamaami basri
Hajar says he is nothing, Yahyah bin abi kaseer says narrate wrong Ahadith, Yahyah bin saeed says za'eef, (tahzeeb)

Abdullah bin lahe'ia misri
Every one degrades him.

Umro bin jaaber abu zar'aa khizerni misri
Imam Ahmed says he is liar even his pupil Abdullah bin lahe'ia says he was a
foolish "sheikh"

(Tahzeeb ul Tahzeeb by Ibn-a-hajar & May’zaan by Zahbee)


This concept inspired and encouraged many persons that it is the easy way to make something so Islamic history is the witness of number of Mahdies.

Few Name from number of famous Mahdi in history

Mugheera bin saeed ajlee, beheaded in 120 hijri.
Salah bin zareef, died in 224 hijri.
Ibn-a-saba beheaded by ali (rt)
Hamdaan bin alash’at qermata make mahdi in 225 hijri but disappear after few years.Yahya bin mahdi, claimed as mahdi when Hamdaan disappeared, yahya deceived by abu saeed janabi qermati and retrieve.
Abu saeed janabi qermati make mahdi and after murder in 301 hijri his son abu tahir qermati make mahdi. Makkah is attacked by abu tahir in 317 hijri, he beheaded Muslims in whole city even in kaabah, and due to that person Muslims could not perform hajj for 10 year.(may’zaan by Zahbee)
Abu ali mansoor beheaded 411 hijri, siyuti says the land have not seen as cruel and injustice person as he was.
Hassan bin saba created “isma’eelia firqa” prince agha khan belongs to it.
Ghulam ahmed qadiaani birth 1840. Famous.

Mohammad bin Abdullah tomart hassni died 524 hijri, he was a very poise person, and his followers were very poise and he want to bring Muslims on the right way.
Mahdi sodani birth1848, mother name Amna and father name Abdullah, very poise, called Mahdi by his companions, doing struggle against English whole life.

Becoming of Imaam Mahdi looks as a sign of judgment day, but Quran says it’s a hidden matter and there is not even a single sign that indicate that judgment day is near. It could be happened at any time, may after one minute or thousands of years.

187/7. They ask you about the Hour (Day of Resurrection): "When will be its appointed time?" Say: "The knowledge thereof is only with my Lord. None can reveal its time but He. Heavy is its burden through the heavens and the earth. It shall not come upon you except all of a sudden." They ask you as if you have a good knowledge of it. Say: "The knowledge thereof is only with Allah but most of mankind not believe."

188/7. Say (O Muhammad ): "I possess no power of benefit or hurt to myself except as Allâh wills. If I had the knowledge of the Ghaib (unseen), I should have secured for myself an abundance of wealth, and no evil should have touched me. I am but a warner, and a bringer of glad tidings unto people who believe."

77/16. And to Allah belongs the unseen of the heavens and the earth. And the matter of the Hour is not but as a twinkling of the eye, or even nearer. Truly! Allah is Able to do all things

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Ansar Al-'Adl
03-11-2005, 09:47 PM
:sl:
The belief in Imaam Mehdi has been transmitted through mutawatir teachings. It is firmly rooted in the muslim community since the salaf (pious predecessors), and it is inconceivable that the salaf would unite on a deviation.

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Ansar Al-'Adl
03-11-2005, 09:47 PM
Question:


Is the hadith about the coming of Mehdi Saheeh?
Because I was told by a friend of mine, that it's not and it's a weak hadith.


Answer:

Praise be to Allaah.

There are saheeh ahaadeeth that indicate that the Mahdi (peace be upon him) will appear at the end of time. He is one of the signs of the Hour. Among these ahaadeeth are the following:

1. Abu Sa’eed al-Khudri reported that the Messenger of Allaah (Peace & Blessings of Allaah be upon Him) said: "At the end of the time of my ummah, the Mahdi will appear. Allaah will grant him rain, the earth will bring forth its fruits, he will give a lot of money, cattle will increase and the ummah will become great. He will rule for seven or eight years. (Mustadrak al-Haakim, 4/557-558; he said: this is a hadeeth whose isnaad is saheeh, although it was not reported by al-Bukhaari and Muslim. Al-Dhahabi agreed with him, and al-Albaani said: this is a saheeh sanad, and its men are thiqaat (trustworthy), Silsilat al-ahaadeeth al-saheehah, vol. 2, p. 336, hadeeth 771)

2. ‘Ali (may Allaah be pleased with him) said: "The Messenger of Allaah (Peace & Blessings of Allaah be upon Him) said: ‘The Mahdi is one of us, a member of my family. Allaah will guide him in a single night.’" (Musnad Ahmad, 2/58, hadeeth 645, edited by Ahmad al-Shaakir, who said: its isnaad is saheeh; Sunan Ibn Maajah, 2/1367. This hadeeth was also classed as saheeh by al-Albaani in Saheeh al-Jaami’ al-Sagheer, 6735). Ibn Katheer said: "This means that Allaah will forgive him, grant him help, inspire him and guide him, when he was not like this before." (Al-Nihaayah, al-Fitan wa’l-Malaahim, 1/29; edited by Taha Zayni).

3. Abu Sa’eed al-Khudri said: "The Messenger of Allaah (Peace & Blessings of Allaah be upon Him) said: ‘The Mahdi is of my lineage, with a high forehead and a long, thin, curved nose. He will fill the earth with fairness and justice as it was filled with oppression and injustice, and he will rule for seven years.’" (Sunan Abi Dawud, Kitaab al-Mahdi, 11/375, hadeeth 4265; Mustadrak al-Haakim, 4/557; he said: this is a saheeh hadeeth according to the conditions of Muslim, although it was not reported by al-Bukhaari and Muslim. See also Saheeh al-Jaami, 6736).

4. Umm Salamah said: "I heard the Messenger of Allaah (Peace & Blessings of Allaah be upon Him) say: ‘The Mahdi is of my lineage and family, from the descendants of Faatimah.’" (Sunan Abu Dawud, 11/373; Sunan Ibn Maajah. 2/1368. Al-Albaani said that it is saheeh in Saheeh al-Jaami, 6734)

5. Jaabir (may Allaah be pleased with him) said: "The Messenger of Allaah (Peace & Blessings of Allaah be upon Him) said: ‘‘Eesaa ibn Maryam will descend, and their leader the Mahdi will say, "Come and lead us in prayer," but he will say, "No, one of them should lead them as an honour to this ummah from Allaah."’" The version narrated by Muslim says: "… Then ‘Eesaa ibn Maryam (Peace be upon him) will descend and their leader will say, ‘Come and lead us in prayer,’ but he will say, ‘No, some of you are leaders over others as an honour from Allaah to this ummah.’" (Reported by Muslim, 225)

6. Abu Sa’eed al-Khudri (may Allaah be pleased with him) said: "The Messenger of Allaah (Peace & Blessings of Allaah be upon Him) said: "He is one of us, behind whom ‘Eesaa ibn Maryam will pray." (Reported by Abi Na’eem in Akhbaar al-Mahdi. Al-Albaani said it is saheeh; see al-Jaami’ al-Sagheer, 5/219, hadeeth 5796).

7. ‘Abdullaah ibn Mas’ood reported that the Prophet (Peace & Blessings of Allaah be upon Him) said: "The world will not come to an end until the Arabs are ruled by a man from my family whose name will be the same as mine." (Musnad Ahmad, 5/199, hadeeth 3573. Another version says: "… whose name is the same as mine and whose father’s name is the same as my father’s." Sunan Abi Dawud, 11/370).

The ahaadeeth concerning the appearance of the Mahdi reach the level of Tawaatur in meaning (tawaatur refers to a hadeeth which was narrated by so many people through so many isnaads that it is inconceivable that they could all have agreed on a lie). The imaams and scholars of this ummah have stated this, and a few of their comments are quoted below:

1. Al-Haafiz Abu’l-Hasan al-Aabiri said: "The mutawaatir reports from the Prophet (Peace & Blessings of Allaah be upon Him) describing the Mahdi are very many. They state that the Mahdi will be of his family, that he will rule for seven years, that he will fill the earth with justice, that ‘Eesaa ibn Maryam will emerge and help him to kill the Dajjaal, and that he will lead this ummah in prayer and ‘Eesaa will pray behind him."

2. Muhammad al-Barzanji said, in his book al-Ishaa’ah li Ashraat al-Saa’ah: "The major signs and the signs that will be immediately followed by the Hour: these signs are many, of which the Mahdi will be the first. Know that the ahaadeeth that have been narrated about him in various reports are numerous." He also said: "You know that the ahaadeeth which speak of the Mahdi, his appearance at the end of time, and his lineage and descent from the Prophet (Peace & Blessings of Allaah be upon Him) via Faatimah reach the level of tawaatur in meaning, so there is no point in denying them."

3. Al-‘Allaamah Muhammad al-Safaareeni said: "There are so many reports which speak of the appearance of the Mahdi that they reach the level of tawaatur in meaning; they are very popular among the scholars of Sunnah and have become part of their faith." Then he quotes a number of ahaadeeth and reports about the appearance of the Mahdi and the names of the Sahaabah from whom they were narrated: "Many reports were narrated from the Sahaabah whose names were mentioned and others whose names were not mentioned, may Allaah be pleased with them all, and from the Taabi’een after them, all of which proves that this is definitive knowledge. Belief in the appearance of the Mahdi is obligatory, as it has been confirmed by the scholars and is listed among the beliefs of Ahl al-Sunnah wa’l-Jamaa’ah."

4. Al-‘Allaamah al-Mujtahid al-Shawkaani said: "The ahaadeeth that we have come across that speak of the awaited Mahdi reach the level of tawaatur, including fifty saheeh, hasan and da’eef munjabar ahaadeeth. There are mutawaatir without a doubt; indeed they are more mutawaatir than others, according to all the standards of usool. There are also many reports from the Sahaabah that speak about the Mahdi and that reach the level of marfoo’, so there is no room for individual opinions in such an issue."

5. Al-‘Allaamah al-Shaykh Siddeeq Hasan Khaan said: "Even though there are different versions of reports concerning the Mahdi, they are so many that they reach the level of tawaatur in meaning. They are to be found in al-Sunan and other books of Islam."

6. Al-Shaykh Muhammad ibn Ja’far al-Kattaani said: "The conclusion is that the ahaadeeth narrated concerning the Mahdi are mutawaatir, as are the ahaadeeth concerning the Dajjaal and the descent of ‘Eesaa ibn Maryam, upon whom be peace." (See Ashraat al-Saa’ah by Yoosuf ibn ‘Abdullaah al-Waabil, pp. 195-203).

You should be aware that some liars have fabricated ahaadeeth about the Mahdi, and others have even claimed to be he, or that he belongs to a group other than Ahl al-Sunnah wa’l-Jamaa’ah. Some of these "false mahdis" have tried to deceive the slaves of Allaah for some worldly gain and to distort the picture of Islaam. Some have started movements and revolutions and gathered those people and supporters whom they were able to deceive. Then they were destroyed, and their lies and falsehood were exposed. None of this affects the belief of Ahl al-Sunnah wa’l-Jamaa’ah in the Mahdi, upon whom be peace, and that he will undoubtedly appear and rule the earth in accordance with Islamic Sharee’ah. And Allaah knows best.


Islam Q&A
Sheikh Muhammed Salih Al-Munajjid (www.islam-qa.com)
Reply

khalid zaheer
03-12-2005, 05:08 AM
assalaam o alaikum Ansar

the things I have criticised you are providing me as reference, it is surprising for me. brother I am saying these things are not right and proved it from your Salaf's books. So it is useless to put these Ahadith as reference

Allah hafiz
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kadafi
03-12-2005, 07:58 AM
:sl:

The [article] is erroneous. By claimin' that it's not explictly mentioned in the Sahih Bukhari &/or Muslim collection doesn't indicate that it's a fabricated "tale". The advent of Mahdi is mentioned in many Sahih Hadiths which are Mutawatir in meaning. Furthermore, I find it amusin' bro how you attempt to discredit the sahih hadiths 'cause they're not in perferct harmony with your logic.

The concept relate to “Hazrat Eesah” is typically christens concept and Muslim got it from there
This is a serious allegation akhi, and has been dealth with by brother Shahid.

----------------
In this treatise we will inSha Allaah discuss some misconceptions and/or distortions, which are put forward by enemies of Islaam. The issues we will explore are,



1.Is there a second coming of Isa Ibn Maryam {AS} [Jesus] according to Islaam?

2.Did Isa Ibn Maryam {AS} die on the cross?

3.How the Ayaah 3:55 is referring to Christians & Jews?

4.Is the Ayaah 3:55 referring to the death of Isa Ibn Maryam {AS}?

5.What is the meaning of إِنِّي مُتَوَفِّيكَused in Ayaah 3:55?

6.What is the meaning of وَرَافِعُكَ إِلَيَّused in Ayaah 3:55?

7.What is the meaning of وَمُطَهِّرُكَ مِنَ الَّذِينَ كَفَرُواused in Ayaah 3:55?

8.What is the meaning of مَا دُمْتُ فِيهِمْused in Ayaah 5:117?

9.How to reconcile Glorious Qur’aan, Bible and so-called state of Israel?



The mention of Isa Ibn Maryam {AS} is found in the thirteen chapters of Glorious Qur’aan. Among some of them he is called by name “Isa”, whereas in some he is called as Maseeh or Abdullah. In some chapters he is called by his Kunniyaah, Ibn Maryam.



There have been deliberate distortions done by the Christian missionaries, Qadyanis and Perwazis (both are pseudo-Islaamic cults) to obscure and obfuscate the truth of Islaam and the teachings of Glorious Qur’aan. Some pseudo-Muslims and secular Muslims are also known to be a part of forgeries of propagating to so-called proof of “Holy Spirit and/or Holy Ghost” (Christian concept) in the Glorious Qur’aan. I would like to ask the readers to examine the Ayaat 16-21 in the Surah Maryam of the Glorious Qur’aan; I mean the Glorious Qur’aan not the translation in any language, which is not the Qur’aan. I will cite Ayaat 17 & 19 to present the evidence that claims made by the Christians and/or else are not true.



Surah Maryam 17

فَاتَّخَذَتْ مِنْ دُونِهِمْ حِجَابًا فَأَرْسَلْنَا إِلَيْهَا رُوحَنَا فَتَمَثَّلَ لَهَا بَشَرًا سَوِيًّا

She placed a screen (to screen herself) from them; then We sent to her Our Ruh (angel Jibrîl (Gabriel)), and he appeared before her in the form of a man in all respects.



*Notice: رُوحَنَا فَتَمَثَّلَOur Ruh (angel Jibrîl (Gabriel)), and he appeared



Thus, according to Islaam and/or Glorious Qur’aan the word رُوحَhas many meanings. In Glorious Qur’aan wordرُوحَhas been used for,



1.For soothing mercy, comfort in Ayaat 12:87 and 56:89.

2.For soul, which has been used 19 times where it means (a) the soul of man: The spirit which was breathed into Adam 15:29; 32:9 & 38:72 The spirit which was breathed into Maryam (AS) {Mary} 4:171; 21:19 & 66:12 (b) Jibraeel {AS} (Gabriel) the archangel of revelation: 2:87; 2:253; 5:110; 16:102; 17:85; 19:17; 26:192-193; 58:22; 70:4; 78:38 & 98:4 (c) Revelation, inspiration, Qur’aan: 16:2; 40:15 & 42:52



Now if you are reading a translation of the Glorious Qur’aan only, than you are most likely to misunderstand many parts of the Glorious Qur’aan; as the above explanation is the testament. Because in translations for example in English translations the word used is “spirit or holy spirit”, which is not even close to actual meanings and/or theme, but espouses a doubt that Muslims believe in “holy spirit” of “holy ghost” like Christians, which is not the case at all.



Let us examine Ayaah 19:19



قَالَ إِنَّمَا أَنَا رَسُولُ رَبِّكِ لِأَهَبَ لَكِ غُلَامًا زَكِيًّا

(The angel) said: "I am only a messenger from your Lord, (to announce) to you the gift of a righteous son."



In the above Ayaah archangel Jibraeel جبرائيل عليه السلام is introducing himself as رَسُولُmessenger.



The miraculous birth of Isa Ibn Maryam was a sign from Allaah, as we read (Also see 19:9 1 and 66:12),



Surah Maryam 21

قَالَ كَذَلِكِ قَالَ رَبُّكِ هُوَ عَلَيَّ هَيِّنٌ وَلِنَجْعَلَهُ آيَةً لِلنَّاسِ وَرَحْمَةً مِنَّا وَكَانَ أَمْرًا مَقْضِيًّا

He said: "So (it will be), your Lord said: ‘That is easy for Me (Allâh): And (We wish) to appoint him as a sign to mankind and a mercy from Us (Allâh), and it is a matter (already) decreed, (by Allâh).’ "



The birth of Isa Ibn Maryam {AS} without a father was rejected by the Bani Israel (Children of Israel) and pseudo-Islaamic cult of Qadyanis and its offshoots, atheists; many Christians also refuse to believe in it. Whereas many Christians sects went too far making Isa Ibn Maryam a son of god or god or both because of his miracle birth. Glorious Qur’aan has repudiated the beliefs of Jews and Christians in this regard. One must note that if there was no truth in the claim of Isa’s (Jesus” birth without father then the Glorious Qur’aan could have easily rejected the Christians’ claim of Jesus’ divinity by naming his father. Contrary to that Glorious Qur’aan made it clear that this fact cannot be an argument in favor of his (Isa Ibn Maryam {AS}) divinity, it said,



Surah Al-i-'Imran 59

إِنَّ مَثَلَ عِيسَى عِنْدَ اللَّهِ كَمَثَلِ آدَمَ خَلَقَهُ مِنْ تُرَابٍ ثُمَّ قَالَ لَهُ كُنْ فَيَكُونُ

Verily, the likeness of ‘Îsâ before Allâh is the likeness of Adam. He created him from dust, then (He) said to him: "Be!" - and he was.



Nevertheless these people have interpreted the Ayaat (verses) of the Glorious Qur’aan wrongly by disjointing the phases to create mischievous impressions about the birth of Isa Ibn Maryam {AS}. If we read all the Ayaat on the subject together, we will have no doubt whatsoever on the meaning that Isa {AS} was born without a father unless the words of the Arabic language are given assumed meanings, which of always done by the Qadyanis, Orientalists and Christian missionaries.



Let discus the Ayaah 3:55 by retaining the order of narration found in the Glorious Qur’aan.



The first promise in the Ayaah 3:55 is "O ‘Îsâ! I will take you (I will complete your appointed time)” إِنِّي مُتَوَفِّيكَ. This means that your death will not come by the hands of your enemies i.e. Jews; but you will die your natural death at its appointed time. Allaah (SWT) let Prophet Isa (AS) know that the first promise will be fulfilled by وَرَافِعُكَ إِلَيَّ“and raise you to Myself” it will be done, Allaah then said, “وَمُطَهِّرُكَ مِنَ الَّذِينَ كَفَرُوا {in such a way that the disbelievers would not even be able to touch you} And then, Allaah (SWT) said, “I will grant predominance to your followers over the rejecters until the day of resurrection.”{Means, even the misguided Christians and the rightly guided Muslims will have an upper hand over the Jews until the Day of Judgment, and the Jews will not have an absolute ruling authority till then.” Final Judgment will be delivered on the Day of Resurrection when the difference between Truth and Falsehood will be settled}.



We know that the first, second and third promises have been fulfilled, which are:



1Allaah did not let Prophet Isa die by the hands of his enemies i.e. Jews, we also read confirmation of this in Ayaah 4:157.

2Allaah raised Isa Ibn Maryam {AS} up in the heaven.

3Jews have never been able for 2000 years {since alleged killing of Isa Ibn Maryam (AS) until today} to rule on the earth.


Fulfillment of God’s promise did come to pass as we read in Old Testament, Joshua 21:43-45 & Joshua 23:14-16!



43 So the LORD gave Israel all the land he had sworn to give their forefathers, and they took possession of it and settled there. 44 The LORD gave them rest on every side, just as he had sworn to their forefathers. Not one of their enemies withstood them; the LORD handed all their enemies over to them. 45 Not one of all the LORD's good promises to the house of Israel failed; every one was fulfilled.



Further confirmation that God fulfilled all the promises:

Joshua 23

14 "Now I am about to go the way of all the earth. You know with all your heart and soul that not one of all the good promises the LORD your God gave you has failed. Every promise has been fulfilled; not one has failed. 15 But just as every good promise of the LORD your God has come true, so the LORD will bring on you all the evil he has threatened, until he has destroyed you from this good land he has given you. 16 If you violate the covenant of the LORD your God, which he commanded you, and go and serve other gods and bow down to them, the LORD's anger will burn against you, and you will quickly perish from the good land he has given you."



The enemies of Islaam and/or pseudo-Islaamic cults have always presented their absurd claims by changing the sequence of the promises especially the alleged promise to give holy land to Jews, by distorting the facts and creating their own meanings of the Ayaah 3.55. Readers may find it interesting to know that these Ayaat were enough for Prophet Muhammad صلى الله عليه وسلم to successfully refute the Jews and Christians of his time.

The exegesis is based on the reading تَوَفّى: تُجْزَى جزاءً كاملا {tuwaffa} to mean complete the appointed time. It is then interpreted as death but that is not the true meaning of تَوَفّى{tuwaffa}. The root is وَفَّى: أَدَّى ما عليه كاملا {wafa} and its correct meaning is to take in full. Since man completes his appointed time at his death, when Allaah takes back his soul the moment of death fully, thus, this word is used in this context figuratively in the sense of death.



However, if the real meaning can only be applied and no other meaning can be taken, even if the subject in the sentence is Allaah and the object man with soul; then only the real meaning to take in full is applied. For example,



Surah Az-Zumar 42
اللَّهُ يَتَوَفَّى الْأَنْفُسَ حِينَ مَوْتِهَا وَالَّتِي لَمْ تَمُتْ فِي مَنَامِهَا فَيُمْسِكُ الَّتِي قَضَى عَلَيْهَا الْمَوْتَ وَيُرْسِلُ الْأُخْرَى إِلَى أَجَلٍ مُسَمًّى إِنَّ فِي ذَلِكَ لَآيَاتٍ لِقَوْمٍ يَتَفَكَّرُونَ
It is Allâh Who takes away the souls at the time of their death, and those that die not during their sleep. He keeps those (souls) for which He has ordained death and sends the rest for a term appointed. Verily, in this are signs for a people who think deeply.



In the above Ayaah the word tuwaffa is used for those too that die not. On the one hand, it is said clearly that those are alive that do not die and on the other hand it is asserted that Allaah takes in full تَوَفّىin their sleeping state. Allaah is the subject of the sentence and man is the object but in no case does تَوَفّى{Tuwaffa} mean death. Otherwise the phrase وَالَّتِي لَمْ تَمُتْ{those that die not} will be meaningless (Allaah forbid).



Let us examine another Ayaah (Verse),



Surah Al-An'am 60

وَهُوَ الَّذِي يَتَوَفَّاكُمْ بِاللَّيْلِ وَيَعْلَمُ مَا جَرَحْتُمْ بِالنَّهَار
It is He Who takes your souls by night (when you are asleep), and has knowledge of all that you have done by day,



Here too the word tuwaffa cannot mean death although again the sentence has Allaah as its subject and the man as its object.



Let us see another example,



Surah Al-An'am 61

حَتَّى إِذَا جَاءَ أَحَدَكُمُ الْمَوْتُ تَوَفَّتْهُ رُسُلُنَا …
…until when death approaches one of you, Our Messengers (angel of death and his assistants) take him in full.



In the above Ayaah the topic is death yet the word tuwaffa does not mean death, otherwise there would have been unnecessary repetition, which is hardly used, in ordinary speech let alone eloquent speech of Glorious Qur’aan.



Readers can now see that how hollow is the claims made by Murtadd Akbarally Meherally and his sidekick Qadyani Kashif Ahmed Shehzada. The use of both words together and the difference in the sense they convey shows clearly that they are not synonyms. There is a distinct difference in their real meaning, take this Ayaah,



Surah An-Nisaa 15
فَأَمْسِكُوهُنَّ فِي الْبُيُوتِ حَتَّى يَتَوَفَّاهُنَّ الْمَوْتُ

…confine them (i.e. women) to houses until death comes to them …



The word مَوْت{mawt}is the subject of the verb تَوَفّى{tuwaffa}. It is common to the grammar of every language that the subject and predicate are not the same. The subject is the doer (doing word) and the verb or predicate is what is done, it is not the subject. Thus, tuwaffa does not at all mean death.



Readers must know that apart from the above examples, Allaah is the subject of تَوَفّى{tuwaffa} and its object is soul of man, تَوَفّى{tuwaffa} still cannot mean death under any circumstances, as we see in the following examples,



Surah Al-Baqarah 281

وَاتَّقُوا يَوْمًا تُرْجَعُونَ فِيهِ إِلَى اللَّهِ ثُمَّ تُوَفَّى كُلُّ نَفْسٍ مَا كَسَبَتْ وَهُمْ لَا يُظْلَمُونَ

And be afraid of the Day when you shall be brought back to Allâh. Then every person shall be paid what he earned, and they shall not be dealt with unjustly.



Surah An-Nahl 111

يَوْمَ تَأْتِي كُلُّ نَفْسٍ تُجَادِلُ عَنْ نَفْسِهَا وَتُوَفَّى كُلُّ نَفْسٍ مَا عَمِلَتْ وَهُمْ لَا يُظْلَمُونَ

(Remember) the Day when every person will come up pleading for himself, and every one will be paid in full for what he did (good or evil, belief or disbelief in the life of this world) and they will not be dealt with unjustly.



Suggesting that تَوَفّى{tuwaffa} and مَوْت{mawt} are synonymous or that when تَوَفّى{tuwaffa} has, Allaah as it’s subject and man or his soul as its object, can only be the death as it’s meaning, is erroneous.



In the entire Glorious Qur’aan only Allaah is used as the subject of مَوْت{mawt} [death] and no other noun is used. Butتَوَفّى{tuwaffa} has frequently been for angels as its subject, e.g.



Surah An-Nisaa 97

إِنَّ الَّذِينَ تَوَفَّاهُمُ الْمَلَائِكَةُ ظَالِمِي أَنْفُسِهِمْ قَالُوا فِيمَ كُنْتُمْ قَالُوا كُنَّا مُسْتَضْعَفِينَ فِي الْأَرْضِ قَالُوا أَلَمْ تَكُنْ أَرْضُ اللَّهِ وَاسِعَةً فَتُهَاجِرُوا فِيهَا فَأُولَئِكَ مَأْوَاهُمْ جَهَنَّمُ وَسَاءَتْ مَصِيرًا

Verily! As for those whom the angels take (in death) while they are wronging themselves (as they stayed among the disbelievers even though emigration was obligatory for them), they (angels) say (to them): "In what (condition) were you?" They reply: "We were weak and oppressed on the earth." They (angels) say: "Was not the earth of Allâh spacious enough for you to emigrate therein?" Such men will find their abode in Hell - What an evil destination!



Surah Al-An'am 61

وَهُوَ الْقَاهِرُ فَوْقَ عِبَادِهِ وَيُرْسِلُ عَلَيْكُمْ حَفَظَةً حَتَّى إِذَا جَاءَ أَحَدَكُمُ الْمَوْتُ تَوَفَّتْهُ رُسُلُنَا وَهُمْ لَا يُفَرِّطُونَ
He is the Irresistible, (Supreme) over His slaves, and He sends guardians (angels guarding and writing all of one’s good and bad deeds) over you, until when death approaches one of you, Our Messengers (angel of death and his assistants) take his soul, and they never neglect their duty.



Also

Surah As-Sajda 11

قُلْ يَتَوَفَّاكُمْ مَلَكُ الْمَوْتِ الَّذِي وُكِّلَ بِكُمْ ثُمَّ إِلَى رَبِّكُمْ تُرْجَعُونَ

Say: "The angel of death, who is set over you, will take your souls. Then you shall be brought to your Lord."



And

Surah Al-Anfal 50

وَلَوْ تَرَى إِذْ يَتَوَفَّى الَّذِينَ كَفَرُوا الْمَلَائِكَةُ يَضْرِبُونَ وُجُوهَهُمْ وَأَدْبَارَهُمْ وَذُوقُوا عَذَابَ الْحَرِيقِ
And if you could see when the angels take away the souls of those who disbelieve (at death); they smite their faces and their backs, (saying): "Taste the punishment of the blazing Fire."



Despite the fact that word تَوَفّى{tuwaffa} is used in all the above Ayaat figuratively for death, yet has the angels or the angel of death as its subject so the word مَوْت{mawt} is not used; because death is only given by Allaah (SWT). Taking the soul at the appointed time is an act of angels when Allaah (SWT) completes anyone’s appointed time and commands that death be given to him. That is why to depict what is happening, the word مَوْت{mawt} is never used but تَوَفّى{tuwaffa} is used.



Another difference betweenمَوْت{mawt} and تَوَفّى{tuwaffa} is that Glorious Qur’aan has used مَوْت{mawt} in relation to hayah {life}, but has never used for once تَوَفّى{tuwaffa} against hayah.



See the following examples,



Surah Al-Furqan 3

وَاتَّخَذُوا مِنْ دُونِهِ آلِهَةً لَا يَخْلُقُونَ شَيْئًا وَهُمْ يُخْلَقُونَ وَلَا يَمْلِكُونَ لِأَنْفُسِهِمْ ضَرًّا وَلَا نَفْعًا وَلَا يَمْلِكُونَ مَوْتًا وَلَا حَيَاةً وَلَا نُشُورًا
Yet they have taken besides Him other alîhâh (gods) who created nothing but are themselves created, and possess neither harm nor benefit for themselves, and possess no power (of causing) death, nor (of giving) life, nor of raising the dead.



Surah Al-Mulk 2

الَّذِي خَلَقَ الْمَوْتَ وَالْحَيَاةَ لِيَبْلُوَكُمْ أَيُّكُمْ أَحْسَنُ عَمَلًا وَهُوَ الْعَزِيزُ الْغَفُورُ

Who has created death and life that He may test you which of you is best in deed. And He is the All-Mighty, the Oft-Forgiving;



Also see: 2:260; 30:19; 2:164; 16:65; 45:5; 3:49 & 42:9



What is often left out and/or concealed by the enemies of Islaam due to deception is the Ayaah 3:54,



Surah Al-i-'Imran 54

وَمَكَرُوا وَمَكَرَ اللَّهُ وَاللَّهُ خَيْرُ الْمَاكِرِينَ

And they (disbelievers) plotted to kill ‘Îsâ عليه السلام), and Allâh plotted too. And Allâh is the Best of those who plot.



The word مَكَر {makara} is used in the Arabic language and/or Qur’aanic vocabulary for a secret plan (and to cheat). According to the grammatical and/or language rules, if anyone devises a counter-plan against another ‘s conspiracy that is also called مَكَر {makara}. The same word is even used when it is with good intention. We read rest of it in Ayaah 5:110,



Surah Al-Maidah 110

إِذْ قَالَ اللَّهُ يَا عِيسَى ابْنَ مَرْيَمَ اذْكُرْ نِعْمَتِي عَلَيْكَ وَعَلَى وَالِدَتِكَ إِذْ أَيَّدْتُكَ بِرُوحِ الْقُدُسِ تُكَلِّمُ النَّاسَ فِي الْمَهْدِ وَكَهْلًا وَإِذْ عَلَّمْتُكَ الْكِتَابَ وَالْحِكْمَةَ وَالتَّوْرَاةَ وَالْإِنْجِيلَ وَإِذْ تَخْلُقُ مِنَ الطِّينِ كَهَيْئَةِ الطَّيْرِ بِإِذْنِي فَتَنْفُخُ فِيهَا فَتَكُونُ طَيْرًا بِإِذْنِي وَتُبْرِئُ الْأَكْمَهَ وَالْأَبْرَصَ بِإِذْنِي وَإِذْ تُخْرِجُ الْمَوْتَى بِإِذْنِي وَإِذْ كَفَفْتُ بَنِي إِسْرَائِيلَ عَنْكَ إِذْ جِئْتَهُمْ بِالْبَيِّنَاتِ فَقَالَ الَّذِينَ كَفَرُوا مِنْهُمْ إِنْ هَذَا إِلَّا سِحْرٌ مُبِينٌ
(Remember) when Allâh will say (on the Day of Resurrection). "O ‘Îsâ, son of Maryam! Remember My Favour to you and to your mother when I supported you with Rûh-ul-Qudus (Jibrîl (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 Taurât (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.’"



Thus, in the Ayaah 3:55 وَرَافِعُكَ إِلَيَّ “and raise you to Myself” and "O ‘Îsâ! I will take you (I will complete your appointed time)” إِنِّي مُتَوَفِّيكَ. This means that your death will not come by the hands of your enemies i.e. Jews; will mean that Isa Ibn Maryam (AS) is safe in all manners from the disbelievers. Allaah then said, “وَمُطَهِّرُكَ مِنَ الَّذِينَ كَفَرُوا {in such a way that the disbelievers would not even be able to touch you}.



Enemies of Islaam can only hope to distort the truth of Islaam, but they should take a heed to the fact,



Surah Fussilat 42

لَا يَأْتِيهِ الْبَاطِلُ مِنْ بَيْنِ يَدَيْهِ وَلَا مِنْ خَلْفِهِ تَنْزِيلٌ مِنْ حَكِيمٍ حَمِيدٍ

Falsehood cannot come to it from before it or behind it: (it is) sent down by the All-Wise, Worthy of all praise (Allâh عز وجل)



Isa Ibn Maryam {AS} is alive:



Surah An-Nisaa 159
وَإِنْ مِنْ أَهْلِ الْكِتَابِ إِلَّا لَيُؤْمِنَنَّ بِهِ قَبْلَ مَوْتِهِ وَيَوْمَ الْقِيَامَةِ يَكُونُ عَلَيْهِمْ شَهِيدًا

And there is none of the people of the Scripture (Jews and Christians) but must believe in him (‘Îsâ, son of Maryam, as only a Messenger of Allâh and a human being) before his (‘Îsâ عليه السلام) or a Jew’s or a Christian’s) death{1} (at the time of the appearance of the angel of death). And on the Day of Resurrection, he (‘Îsâ) will be a witness against them.

{1} (V.4: 159) - "Before his death," has two interpretations: before ‘Îsâ’s death after his descent from the heavens, or a Jew’s or a Christian’s death, at the time of the appearance of the Angel of Death when he will realize that ‘Îsâ was only a Messenger of Allâh, and had no share in Divinity.



Before this, Ayaah 4:157 explicitly says that they killed him not, nor they crucified him. Readers must observe that the word تَوَفّى{tuwaffa} is used in Surah Al-Imraan and Surah Al-Ma’idah meaning take in full, Surah An-Nisa 4:159 has the word مَوْت{mawt}[death]

وَإِنْ مِنْ أَهْلِ الْكِتَابِ إِلَّا لَيُؤْمِنَنَّ بِهِ قَبْلَ مَوْتِهِ

Why is that so?



This is because the word تَوَفّى{tuwaffa} alone was exactly suitable there as I have explained above, but in Surah An-Nisa, it is the death that is being discussed, so the word مَوْت{mawt}[death] is appropriate. Isa Ibn Maryam {AS} will also taste death like all other human beings. If that had not been the case, the word تَوَفّى{tuwaffa} would have been used in Surah An-Nisa and the word مَوْت{mawt}[death] in Surah Al-Imraan and Surah Al-Ma’idah. But it is the seekers of the truth and rightly guided Muslims who can distinguish these differences and expose the forgeries of Kuffar and enemies of Islaam, in this case of Murtadd Akbarally Meherally & Kashif Ahmad Shehzada or else.



The word تَوَفّى{tuwaffa} used in 3:55 & مَا دُمْتُ فِيهِمْ in Glorious Qur’aan 5:117!



Surah Al-Maidah 117
مَا قُلْتُ لَهُمْ إِلَّا مَا أَمَرْتَنِي بِهِ أَنِ اعْبُدُوا اللَّهَ رَبِّي وَرَبَّكُمْ وَكُنْتُ عَلَيْهِمْ شَهِيدًا مَا دُمْتُ فِيهِمْفَلَمَّا تَوَفَّيْتَنِي كُنْتَ أَنْتَ الرَّقِيبَ عَلَيْهِمْ وَأَنْتَ عَلَى كُلِّ شَيْءٍ شَهِيدٌ
"Never did I say to them aught except what You (Allâh) did command me to say: ‘Worship Allâh, 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. (This is a great admonition and warning to the Christians of the whole world).



I have discussed the word تَوَفّى{tuwaffa} above in great detail, but it is important to mention the use of phrase مَا دُمْتُ فِيهِمْ{as long as I was with then or while I dwelt among them}, if Glorious Qur’aan had to convey that Isa Ibn Maryam {AS} had died, than Qur’aan would have used the word مَوْت{mawt}[death] in relation to حَيًّا hayah [life], like it is used in Glorious Qur’aan 19:33 for Isa Ibn Maryam {AS}



Surah Maryam 33

وَالسَّلَامُ عَلَيَّ يَوْمَ وُلِدْتُ وَيَوْمَ أَمُوتُ وَيَوْمَ أُبْعَثُ حَيًّا

"And Salâm (peace) be upon me the day I was born, and the day I die, and the day I shall be raised alive!"



We see that Glorious Qur’aan has used مَا دُمْتُ فِيهِمْ{as long as I was with then or while I dwelt among them} instead of حَيَاةَandمُتَوَفِّيكَinstead of مَوْت{mawt}. Therefore, Glorious Qur’aan conveys in these two words all the stages Isa Ibn Maryam went through i.e. his life, raising up to heavens, descend back to earth and then death. Readers must notice that Glorious Qur’aan has not used the phrase Ma hayyat مَا حُيِّيتُ{as long as I lived}, thus by usingمَا دُمْتُ فِيهِمْGlorious Qur’aan did put in brief sentence all phases of the life of Isa Ibn Maryam {AS}. By using the فَلَمَّا تَوَفَّيْتَنِي(in 5:117){means, but when You recalled me or took me up} Glorious Qur’aan has cited two experiences of raising up to the heavens and death after descent on earth. The word مَوْت{mawt}[death] would have conveyed only once sense whereas the word تَوَفّى{tuwaffa} conveys both facts together.



Second Coming of Isa Ibn Maryam {AS}!



Glorious Qur’aan 3:55!



إِذْ قَالَ اللَّهُ يَا عِيسَى إِنِّي مُتَوَفِّيكَ وَرَافِعُكَ إِلَيَّ وَمُطَهِّرُكَ مِنَ الَّذِينَ كَفَرُوا وَجَاعِلُ الَّذِينَ اتَّبَعُوكَ فَوْقَ الَّذِينَ كَفَرُوا إِلَى يَوْمِ الْقِيَامَةِ ثُمَّ إِلَيَّ مَرْجِعُكُمْ فَأَحْكُمُ بَيْنَكُمْ فِيمَا كُنْتُمْ فِيهِ تَخْتَلِفُونَ
{1} (V.3: 55) The advent (descent) of ‘Îsâ, (son of Maryam) عليه السلام. a) Narrated Abu Hurairah رضي الله عبه Allâh’s Messenger صلى الله عليه و سلم said, "By Him in Whose Hand my soul is, surely (‘Îsâ), the son of Maryam عليه السلامwill shortly descend amongst you (Muslims), and will judge mankind justly by the law of the Qur’ân (as a just ruler); he will break the cross and kill the pigs and there will be no Jîzyah " (i.e. taxation taken from non-Muslims). Money will be in abundance so that nobody will accept it, and a single prostration to Allâh (in prayer) will be better than the whole world and whatever is in it." Abu Hurairah added: "If you wish, you can recite (this Verse of the Qur’ân): "And there is none of the people of the Scriptures (Jews and Christians) but must believe in him (i.e. ‘Îsâ عليه السلام as a Messenger of Allâh and a human being) before his (‘Îsâ عليه السلام or a Jew’s or Christian’s) death, and on the Day of Resurrection, he (‘Îsâ عليه السلام) will be a witness against them." (4:159). (See Fath Al-Bari, Vol.7, Page No.302) According to the quotation of Kushmaihani there is the word Al-Jizyah * instead of Al-Harb (Sahih Al-Bukhâri, Vol.4, Hadîth No.657). b) Narrated Abu Hurairah رضي الله عنه Allâh’s Messenger صلى الله عليه وسلم said: "How will you be when the son of Maryam (i.e. ‘Îsâ عليه السلام descends amongst you, and he will judge people by the Law of the Qur’ân and not by the law of the Injeel (Gospel)." (Fath Al-Bari, Vol.7, Pages 304 and 305) (Sahih Al-Bukhâri, Vol.4, Hadîth No.658). * The Jizyah: a tax imposed on non-Muslims who would keep their own religion, rather than embrace Islâm) will not be accepted by ‘Îsâ عليه السلام, but all people will be required to embrace Islâm and there will be no other alternative.



Glorious Qur’aan 4:159!



وَإِنْ مِنْ أَهْلِ الْكِتَابِ إِلَّا لَيُؤْمِنَنَّ بِهِ قَبْلَ مَوْتِهِ وَيَوْمَ الْقِيَامَةِ يَكُونُ عَلَيْهِمْ شَهِيدًا

{1} (V.4: 159) See the footnote of (V.3: 55).

{2} (V.4: 159) - "Before his death," has two interpretations: before ‘Îsâ’s death after his descent from the heavens, or a Jew’s or a Christian’s death, at the time of the appearance of the Angel of Death when he will realize that ‘Îsâ was only a Messenger of Allâh, and had no share in Divinity.

Glorious Qur’aan 43:61!



وَإِنَّهُ لَعِلْمٌ لِلسَّاعَةِ فَلَا تَمْتَرُنَّ بِهَا وَاتَّبِعُونِ هَذَا صِرَاطٌ مُسْتَقِيمٌ
And he (‘Îsâ, son of Maryam)shall be a known sign for (the coming of) the Hour (Day of Resurrection) (i.e. ‘Isâ’s descent on the earth). {1} Therefore have no doubt concerning it (i.e. the Day of Resurrection). And follow Me (Allâh) (i.e. be obedient to Allâh and do what He orders you to do, O mankind)! This is the Straight Path (of Islâmic Monotheism, leading to Allâh and to His Paradise).

{1} (V.43: 61) See the footnote of (V.3: 55) above.

Glorious Qur’aan 6:60!

Allaah says in Glorious Qur’aan 39:42!



اللَّهُيَتَوَفَّىالْأَنْفُسَ حِينَ مَوْتِهَا وَالَّتِي لَمْ تَمُتْ فِي مَنَامِهَا فَيُمْسِكُ الَّتِي قَضَى عَلَيْهَا الْمَوْتَ وَيُرْسِلُ الْأُخْرَى إِلَى أَجَلٍ مُسَمًّى إِنَّ فِي ذَلِكَ لَآيَاتٍ لِقَوْمٍ يَتَفَكَّرُونَ
It is Allâh Who takes away the souls at the time of their death, and those that die notduring their sleep. He keeps those (souls) for which He has ordained death and sends the rest for a term appointed. Verily, in this are signs for a people who think deeply.



Meaning of “Take You”



عِيسَى إِنِّي مُتَوَفِّيكَ وَرَافِعُكَ إِلَيَّ
I will take you and raise you to Myself [3/55]

وَهُوَ الَّذِي يَتَوَفَّاكُمْ بِاللَّيْلِ
It is He Who takes your souls by night (when you are asleep)[6/60]

اللَّهُيَتَوَفَّىالْأَنْفُسَ حِينَ مَوْتِهَا وَالَّتِي لَمْ تَمُتْ فِي مَنَامِهَا
It is Allâh Who takes away the souls at the time of their death, and those that die not during their sleep. [39/42]

Following Ayah/verse 20:55 must be understood clearly with the context of what is cited above:



مِنْهَا خَلَقْنَاكُمْ وَفِيهَا نُعِيدُكُمْ وَمِنْهَا نُخْرِجُكُمْ تَارَةً أُخْرَى
Thereof (the earth) We created you, and into it We shall return you, and from it We shall bring you out once again.


GIST:From it - the earth - We created you and back too it will We bring you (at death), and out of it will We bring you again (on the Day of Judgment).



Tafseer Jalalain!

"مِنْهَا"

أَيْ مِنْ الْأَرْض
"خَلَقْنَاكُمْ"

بِخَلْقِ أَبِيكُمْ آدَم مِنْهَا
"وَفِيهَا نُعِيدكُمْ"

مَقْبُورِينَ بَعْد الْمَوْت
"وَمِنْهَا نُخْرِجكُمْ"

عِنْد الْبَعْث
"تَارَة"

مَرَّة
"أُخْرَى"

كَمَا أَخْرَجْنَاكُمْ عِنْد ابْتِدَاء خَلْقكُمْ


The Ayah/Verse 20:55 clearly prove that the belief in 2nd coming of Isa Ibn Maryam is inevitable to deny. As we see that Allaah (SWT) says in the above Ayah, that mankind is created from the clay (earth), and will bury in earth, and then will be brought out of earth again on the Day of Judgment. That has NOT happened with Jesus.Thus, according to correct belief, Jesus will come again alive, live and then die before the Day of Judgment. To further cement the proof please read the following Ayah/verse:



In the Ayah 20:55 cited above the statement “And from it We shall bring you out once again,” means:



يَوْمَ يَدْعُوكُمْ فَتَسْتَجِيبُونَ بِحَمْدِهِ وَتَظُنُّونَ إِنْ لَبِثْتُمْ إِلَّا قَلِيلًا
On the Day when He will call you, and you will answer (His Call) with (words of) His Praise and Obedience, and you will think that you have stayed (in this world) but a little while!
(Glorious Qur’aan 17:52)

This Ayah (17:52) cited above is similar to Allaah’s statement,



قَالَ فِيهَا تَحْيَوْنَ وَفِيهَا تَمُوتُونَ وَمِنْهَا تُخْرَجُونَ
He said: "Therein you shall live, and therein you shall die, and from it you shall be brought out (i.e. resurrected)." (Glorious Qur’aan 7:25)

Allthe Messengers of Allaah (SWT) got married and had children, whereas Isa Ibn Maryam (PBUT) is the only one who didn’t get married and have children. According to the correct Aqeedah of Islaam Isa Ibn Maryam (PBUT) will descent to earth, then he will follow the Shariah of Muhammad (SAW){i.e. Islaam}, he will get married and will have children. Then he will die his natural death. Allaah (SWT) says in Glorious Qur’aan 13:38, the following:



Glorious Qur’aan 13:38!



Surah Ar-Ra'd 38
وَلَقَدْ أَرْسَلْنَا رُسُلًا مِنْ قَبْلِكَ وَجَعَلْنَا لَهُمْ أَزْوَاجًا وَذُرِّيَّةً وَمَا كَانَ لِرَسُولٍ أَنْ يَأْتِيَ بِآيَةٍ إِلَّا بِإِذْنِ اللَّهِ لِكُلِّ أَجَلٍ كِتَابٌ
And indeed We sent Messengers before you (O Muhammad صلى الله عليه و سلم) and made for them wives and offspring. And it was not for a Messenger to bring a sign except by Allâh’s Leave. (For) every matter there is a Decree (from Allâh). (Tafsir Al-Tabari)



Glorious Qur’aan 33:62!

ُ وَلَنْ تَجِدَ لِسُنَّةِ اللَّهِ تَبْدِيلً

…and you will not find any change in the Way of Allâh.

Allaah (SWT) says in Glorious Qur’aan (2:176):



ذَلِكَ بِأَنَّ اللَّهَ نَزَّلَ الْكِتَابَ بِالْحَقِّ وَإِنَّ الَّذِينَ اخْتَلَفُوا فِي الْكِتَابِ لَفِي شِقَاقٍ بَعِيدٍ

That is because Allâh has sent down the Book (the Qur’ân) in truth. And verily, those who disputed as regards the Book are far away in opposition.



Allaah (SWT) says in Glorious Qur’aan:



Glorious Qur’aan 3:7!



هُوَ الَّذِي أَنْزَلَ عَلَيْكَ الْكِتَابَ مِنْهُ آيَاتٌ مُحْكَمَاتٌ هُنَّ أُمُّ الْكِتَابِ وَأُخَرُ مُتَشَابِهَاتٌ فَأَمَّا الَّذِينَ فِي قُلُوبِهِمْ زَيْغٌ فَيَتَّبِعُونَ مَا تَشَابَهَ مِنْهُ ابْتِغَاءَ الْفِتْنَةِ وَابْتِغَاءَ تَأْوِيلِهِ وَمَا يَعْلَمُ تَأْوِيلَهُ إِلَّا اللَّهُ وَالرَّاسِخُونَ فِي الْعِلْمِ يَقُولُونَ آمَنَّا بِهِ كُلٌّ مِنْ عِنْدِ رَبِّنَا وَمَا يَذَّكَّرُ إِلَّا أُولُو الْأَلْبَابِ
It is He Who has sent down to you (Muhammad صلى الله عليه وسلم) the Book (this Qur’ân). In it are Verses that are entirely clear; they are the foundations of the Book (and those are the Verses of Al-Ahkâm (commandments), Al-Fara’id (obligatory duties) and Al-Hudud (legal laws for the punishment of thieves, adulterers)); and others not entirely clear. So as for those in whose hearts there is a deviation (from the truth) they follow that which is not entirely clear thereof, seeking Al-Fitnah (polytheism and trials), and seeking for its hidden meanings, but none knows its hidden meanings save Allâh. And those who are firmly grounded in knowledge say: "We believe in it; the whole of it (clear and unclear Verses) are from our Lord." And none receive admonition except men of understanding.



Conclusion!



1.The Ayaah 3:55 says that Jews will remain the subject rather than rulers till the Day of Judgment, even under misguided Christians and rightly guided Muslims. Two thousands years of history is testament to it.

2.Isa Ibn Maryam {AS} never died {especially on the cross} neither he was killed as falsely claimed by Jews, Christians and some pseudo-Islaamic cults.

3.Second coming of Isa Ibn Maryam is inevitable as is proved in this treatise derived from Glorious Qur’aan and Sunnah.
source
Reply

Ansar Al-'Adl
03-12-2005, 06:47 PM
Originally Posted by khalid zaheer
assalaam o alaikum Ansar

the things I have criticised you are providing me as reference, it is surprising for me. brother I am saying these things are not right and proved it from your Salaf's books. So it is useless to put these Ahadith as reference

Allah hafiz
No brother, I just showed you that they have been classified as Saheeh by the world's leading Muhaddith.

Imaam Al-Albani, most notably has reviewed all the information you presented and still has classified them as saheeh and some as mutawaatir.

This belief has been firmly rooted in the Muslim ummah since the time of Prophet Muhammad saws. It was agreed upon by the Salaf.

Furthermore, it is inconceivable that the Ummah would unite on disbelief, because that defies the logic of the mutawaatir nature of the Sunnah.

:W:
Reply

Ibn Abi Ahmed
05-06-2005, 11:26 PM
Evidence of Second Coming of Isa Ibn Maryam عليهما السلام!



By: Shahid Bin Waheed شاهد بن وحيد


بسم الله الرحمن الرحيم
الحمدلله رب العالمين والصلوة والسلام على اشرف الانبياء وسيدالمرسلين نبينا محمد صل ا لله عليه وعلى آله واصحابه وازواجه اجمعين - امابعدThanks to be Allaah, Sustainer of the Universe, and blessing and salutation to be the most distinguish of the Messengers and foremost among the Prophets, our Prophet Muhammad, peace and blessings of Allaah be on him and on his wives, children and Companions.



In this treatise we will inSha Allaah discuss some misconceptions and/or distortions, which are put forward by enemies of Islaam. The issues we will explore are,



1. Is there a second coming of Isa Ibn Maryam {AS} [Jesus] according to Islaam?

2. Did Isa Ibn Maryam {AS} die on the cross?

3. How the Ayaah 3:55 is referring to Christians & Jews?

4. Is the Ayaah 3:55 referring to the death of Isa Ibn Maryam {AS}?

5. What is the meaning of إِنِّي مُتَوَفِّيكَ used in Ayaah 3:55?

6. What is the meaning of وَرَافِعُكَ إِلَيَّ used in Ayaah 3:55?

7. What is the meaning of وَمُطَهِّرُكَ مِنَ الَّذِينَ كَفَرُوا used in Ayaah 3:55?

8. What is the meaning of مَا دُمْتُ فِيهِمْ used in Ayaah 5:117?

9. How to reconcile Glorious Qur’aan, Bible and so-called state of Israel?



The mention of Isa Ibn Maryam {AS} is found in the thirteen chapters of Glorious Qur’aan. Among some of them he is called by name “Isa”, whereas in some he is called as Maseeh or Abdullah. In some chapters he is called by his Kunniyaah, Ibn Maryam.



There have been deliberate distortions done by the Christian missionaries, Qadyanis and Perwazis (both are pseudo-Islaamic cults) to obscure and obfuscate the truth of Islaam and the teachings of Glorious Qur’aan. Some pseudo-Muslims and secular Muslims are also known to be a part of forgeries of propagating to so-called proof of “Holy Spirit and/or Holy Ghost” (Christian concept) in the Glorious Qur’aan. I would like to ask the readers to examine the Ayaat 16-21 in the Surah Maryam of the Glorious Qur’aan; I mean the Glorious Qur’aan not the translation in any language, which is not the Qur’aan. I will cite Ayaat 17 & 19 to present the evidence that claims made by the Christians and/or else are not true.



Surah Maryam 17
فَاتَّخَذَتْ مِنْ دُونِهِمْ حِجَابًا فَأَرْسَلْنَا إِلَيْهَا رُوحَنَا فَتَمَثَّلَ لَهَا بَشَرًا سَوِيًّا
She placed a screen (to screen herself) from them; then We sent to her Our Ruh (angel Jibrîl (Gabriel)), and he appeared before her in the form of a man in all respects.



*Notice: رُوحَنَا فَتَمَثَّلَ Our Ruh (angel Jibrîl (Gabriel)), and he appeared



Thus, according to Islaam and/or Glorious Qur’aan the word رُوحَ has many meanings. In Glorious Qur’aan word رُوحَ has been used for,



1. For soothing mercy, comfort in Ayaat 12:87 and 56:89.

2. For soul, which has been used 19 times where it means (a) the soul of man: The spirit which was breathed into Adam 15:29; 32:9 & 38:72 The spirit which was breathed into Maryam (AS) {Mary} 4:171; 21:19 & 66:12 (b) Jibraeel {AS} (Gabriel) the archangel of revelation: 2:87; 2:253; 5:110; 16:102; 17:85; 19:17; 26:192-193; 58:22; 70:4; 78:38 & 98:4 (c) Revelation, inspiration, Qur’aan: 16:2; 40:15 & 42:52



Now if you are reading a translation of the Glorious Qur’aan only, than you are most likely to misunderstand many parts of the Glorious Qur’aan; as the above explanation is the testament. Because in translations for example in English translations the word used is “spirit or holy spirit”, which is not even close to actual meanings and/or theme, but espouses a doubt that Muslims believe in “holy spirit” of “holy ghost” like Christians, which is not the case at all.



Let us examine Ayaah 19:19

قَالَ إِنَّمَا أَنَا رَسُولُ رَبِّكِ لِأَهَبَ لَكِ غُلَامًا زَكِيًّا
(The angel) said: "I am only a messenger from your Lord, (to announce) to you the gift of a righteous son."



In the above Ayaah archangel Jibraeel جبرائيل عليه السلام is introducing himself as رَسُولُ messenger.



The miraculous birth of Isa Ibn Maryam was a sign from Allaah, as we read (Also see 19:9 1 and 66:12),



Surah Maryam 21
قَالَ كَذَلِكِ قَالَ رَبُّكِ هُوَ عَلَيَّ هَيِّنٌ وَلِنَجْعَلَهُ آيَةً لِلنَّاسِ وَرَحْمَةً مِنَّا وَكَانَ أَمْرًا مَقْضِيًّا
He said: "So (it will be), your Lord said: ‘That is easy for Me (Allâh): And (We wish) to appoint him as a sign to mankind and a mercy from Us (Allâh), and it is a matter (already) decreed, (by Allâh).’ "



The birth of Isa Ibn Maryam {AS} without a father was rejected by the Bani Israel (Children of Israel) and pseudo-Islaamic cult of Qadyanis and its offshoots, atheists; many Christians also refuse to believe in it. Whereas many Christians sects went too far making Isa Ibn Maryam a son of god or god or both because of his miracle birth. Glorious Qur’aan has repudiated the beliefs of Jews and Christians in this regard. One must note that if there was no truth in the claim of Isa’s (Jesus” birth without father then the Glorious Qur’aan could have easily rejected the Christians’ claim of Jesus’ divinity by naming his father. Contrary to that Glorious Qur’aan made it clear that this fact cannot be an argument in favor of his (Isa Ibn Maryam {AS}) divinity, it said,



Surah Al-i-'Imran 59
إِنَّ مَثَلَ عِيسَى عِنْدَ اللَّهِ كَمَثَلِ آدَمَ خَلَقَهُ مِنْ تُرَابٍ ثُمَّ قَالَ لَهُ كُنْ فَيَكُونُ

Verily, the likeness of ‘Îsâ before Allâh is the likeness of Adam. He created him from dust, then (He) said to him: "Be!" - and he was.



Nevertheless these people have interpreted the Ayaat (verses) of the Glorious Qur’aan wrongly by disjointing the phases to create mischievous impressions about the birth of Isa Ibn Maryam {AS}. If we read all the Ayaat on the subject together, we will have no doubt whatsoever on the meaning that Isa {AS} was born without a father unless the words of the Arabic language are given assumed meanings, which of always done by the Qadyanis, Orientalists and Christian missionaries.



Let discus the Ayaah 3:55 by retaining the order of narration found in the Glorious Qur’aan.



The first promise in the Ayaah 3:55 is "O ‘Îsâ! I will take you (I will complete your appointed time)” إِنِّي مُتَوَفِّيكَ. This means that your death will not come by the hands of your enemies i.e. Jews; but you will die your natural death at its appointed time. Allaah (SWT) let Prophet Isa (AS) know that the first promise will be fulfilled by وَرَافِعُكَ إِلَيَّ “and raise you to Myself” it will be done, Allaah then said, “وَمُطَهِّرُكَ مِنَ الَّذِينَ كَفَرُوا {in such a way that the disbelievers would not even be able to touch you} And then, Allaah (SWT) said, “I will grant predominance to your followers over the rejecters until the day of resurrection.” {Means, even the misguided Christians and the rightly guided Muslims will have an upper hand over the Jews until the Day of Judgment, and the Jews will not have an absolute ruling authority till then.” Final Judgment will be delivered on the Day of Resurrection when the difference between Truth and Falsehood will be settled}.



We know that the first, second and third promises have been fulfilled, which are:



1 Allaah did not let Prophet Isa die by the hands of his enemies i.e. Jews, we also read confirmation of this in Ayaah 4:157.

2 Allaah raised Isa Ibn Maryam {AS} up in the heaven.

3 Jews have never been able for 2000 years {since alleged killing of Isa Ibn Maryam (AS) until today} to rule on the earth except being fugitives and/or refugees, which is also mentioned in the Chapter 28 of the Deuteronomy (Bible). For those who may find it difficult to reconcile the two things i.e. the Glorious Qur’aan and even Bible (especially Deuteronomy chapter 28) seems to indicate that the Jews will never have a sovereign state, while they have actually usurped Palestine and set up a state of their own. Historically Jews have always been either fugitives and/or refugees. However, if we go beyond the appearances, we can easily see that “Israel” is not an independent sovereign state, but only a stronghold of the Western powers which they have established in the midst of the Muslim countries and/or on Muslims’ land in order to protect their own interests; without the backing and/or protection of these super-powers the Jewish “state” cannot survive for a month, and the Western powers themselves look upon the Jewish intruders and/or occupiers as their henchmen. The “Israeli state” has been living, as the Glorious Qur’aan says, “through a rope from men,” and. Even at that, living as a parasite on the Western powers. So, there is no real occasion to have a misgiving about what the Glorious Qur’aan has said on the subject. The occupying Jews are not the ones Glorious Qur’aan talks about. All of them have implanted from USA, Canada, Europe and Russia etc. under a false pretext of so-called divine right, which is nothing but a hoax if one read the Bible itself carefully.



Fulfillment of God’s promise did come to pass as we read in Old Testament, Joshua 21:43-45 & Joshua 23:14-16!



43 So the LORD gave Israel all the land he had sworn to give their forefathers, and they took possession of it and settled there. 44 The LORD gave them rest on every side, just as he had sworn to their forefathers. Not one of their enemies withstood them; the LORD handed all their enemies over to them. 45 Not one of all the LORD's good promises to the house of Israel failed; every one was fulfilled.


Further confirmation that God fulfilled all the promises:

Joshua 23
14 "Now I am about to go the way of all the earth. You know with all your heart and soul that not one of all the good promises the LORD your God gave you has failed. Every promise has been fulfilled; not one has failed. 15 But just as every good promise of the LORD your God has come true, so the LORD will bring on you all the evil he has threatened, until he has destroyed you from this good land he has given you. 16 If you violate the covenant of the LORD your God, which he commanded you, and go and serve other gods and bow down to them, the LORD's anger will burn against you, and you will quickly perish from the good land he has given you."



The enemies of Islaam and/or pseudo-Islaamic cults have always presented their absurd claims by changing the sequence of the promises especially the alleged promise to give holy land to Jews, by distorting the facts and creating their own meanings of the Ayaah 3.55. Readers may find it interesting to know that these Ayaat were enough for Prophet Muhammad صلى الله عليه وسلم to successfully refute the Jews and Christians of his time.

The exegesis is based on the reading تَوَفّى: تُجْزَى جزاءً كاملا {tuwaffa} to mean complete the appointed time. It is then interpreted as death but that is not the true meaning of تَوَفّى {tuwaffa}. The root is وَفَّى: أَدَّى ما عليه كاملا {wafa} and its correct meaning is to take in full. Since man completes his appointed time at his death, when Allaah takes back his soul the moment of death fully, thus, this word is used in this context figuratively in the sense of death.



However, if the real meaning can only be applied and no other meaning can be taken, even if the subject in the sentence is Allaah and the object man with soul; then only the real meaning to take in full is applied. For example,



Surah Az-Zumar 42

اللَّهُ يَتَوَفَّى الْأَنْفُسَ حِينَ مَوْتِهَا وَالَّتِي لَمْ تَمُتْ فِي مَنَامِهَا فَيُمْسِكُ الَّتِي قَضَى عَلَيْهَا الْمَوْتَ وَيُرْسِلُ الْأُخْرَى إِلَى أَجَلٍ مُسَمًّى إِنَّ فِي ذَلِكَ لَآيَاتٍ لِقَوْمٍ يَتَفَكَّرُونَ

It is Allâh Who takes away the souls at the time of their death, and those that die not during their sleep. He keeps those (souls) for which He has ordained death and sends the rest for a term appointed. Verily, in this are signs for a people who think deeply.



In the above Ayaah the word tuwaffa is used for those too that die not. On the one hand, it is said clearly that those are alive that do not die and on the other hand it is asserted that Allaah takes in full تَوَفّى in their sleeping state. Allaah is the subject of the sentence and man is the object but in no case does تَوَفّى {Tuwaffa} mean death. Otherwise the phrase وَالَّتِي لَمْ تَمُتْ {those that die not} will be meaningless (Allaah forbid).



Let us examine another Ayaah (Verse),



Surah Al-An'am 60
وَهُوَ الَّذِي يَتَوَفَّاكُمْ بِاللَّيْلِ وَيَعْلَمُ مَا جَرَحْتُمْ بِالنَّهَار

It is He Who takes your souls by night (when you are asleep), and has knowledge of all that you have done by day,



Here too the word tuwaffa cannot mean death although again the sentence has Allaah as its subject and the man as its object.



Let us see another example,



Surah Al-An'am 61

حَتَّى إِذَا جَاءَ أَحَدَكُمُ الْمَوْتُ تَوَفَّتْهُ رُسُلُنَا …

…until when death approaches one of you, Our Messengers (angel of death and his assistants) take him in full.



In the above Ayaah the topic is death yet the word tuwaffa does not mean death, otherwise there would have been unnecessary repetition, which is hardly used, in ordinary speech let alone eloquent speech of Glorious Qur’aan.



Readers can now see that how hollow is the claims made by Murtadd Akbarally Meherally and his sidekick Qadyani Kashif Ahmed Shehzada. The use of both words together and the difference in the sense they convey shows clearly that they are not synonyms. There is a distinct difference in their real meaning, take this Ayaah,



Surah An-Nisaa 15

فَأَمْسِكُوهُنَّ فِي الْبُيُوتِ حَتَّى يَتَوَفَّاهُنَّ الْمَوْتُ
…confine them (i.e. women) to houses until death comes to them …



The word مَوْت {mawt} is the subject of the verb تَوَفّى {tuwaffa}. It is common to the grammar of every language that the subject and predicate are not the same. The subject is the doer (doing word) and the verb or predicate is what is done, it is not the subject. Thus, tuwaffa does not at all mean death.



Readers must know that apart from the above examples, Allaah is the subject of تَوَفّى {tuwaffa} and its object is soul of man, تَوَفّى {tuwaffa} still cannot mean death under any circumstances, as we see in the following examples,



Surah Al-Baqarah 281

وَاتَّقُوا يَوْمًا تُرْجَعُونَ فِيهِ إِلَى اللَّهِ ثُمَّ تُوَفَّى كُلُّ نَفْسٍ مَا كَسَبَتْ وَهُمْ لَا يُظْلَمُونَ

And be afraid of the Day when you shall be brought back to Allâh. Then every person shall be paid what he earned, and they shall not be dealt with unjustly.



Surah An-Nahl 111
يَوْمَ تَأْتِي كُلُّ نَفْسٍ تُجَادِلُ عَنْ نَفْسِهَا وَتُوَفَّى كُلُّ نَفْسٍ مَا عَمِلَتْ وَهُمْ لَا يُظْلَمُونَ
(Remember) the Day when every person will come up pleading for himself, and every one will be paid in full for what he did (good or evil, belief or disbelief in the life of this world) and they will not be dealt with unjustly.



Suggesting that تَوَفّى {tuwaffa} and مَوْت {mawt} are synonymous or that when تَوَفّى {tuwaffa} has, Allaah as it’s subject and man or his soul as its object, can only be the death as it’s meaning, is erroneous.



In the entire Glorious Qur’aan only Allaah is used as the subject of مَوْت {mawt} [death] and no other noun is used. But تَوَفّى {tuwaffa} has frequently been for angels as its subject, e.g.



Surah An-Nisaa 97

إِنَّ الَّذِينَ تَوَفَّاهُمُ الْمَلَائِكَةُ ظَالِمِي أَنْفُسِهِمْ قَالُوا فِيمَ كُنْتُمْ قَالُوا كُنَّا مُسْتَضْعَفِينَ فِي الْأَرْضِ قَالُوا أَلَمْ تَكُنْ أَرْضُ اللَّهِ وَاسِعَةً فَتُهَاجِرُوا فِيهَا فَأُولَئِكَ مَأْوَاهُمْ جَهَنَّمُ وَسَاءَتْ مَصِيرًا

Verily! As for those whom the angels take (in death) while they are wronging themselves (as they stayed among the disbelievers even though emigration was obligatory for them), they (angels) say (to them): "In what (condition) were you?" They reply: "We were weak and oppressed on the earth." They (angels) say: "Was not the earth of Allâh spacious enough for you to emigrate therein?" Such men will find their abode in Hell - What an evil destination!



Surah Al-An'am 61
وَهُوَ الْقَاهِرُ فَوْقَ عِبَادِهِ وَيُرْسِلُ عَلَيْكُمْ حَفَظَةً حَتَّى إِذَا جَاءَ أَحَدَكُمُ الْمَوْتُ تَوَفَّتْهُ رُسُلُنَا وَهُمْ لَا يُفَرِّطُونَ

He is the Irresistible, (Supreme) over His slaves, and He sends guardians (angels guarding and writing all of one’s good and bad deeds) over you, until when death approaches one of you, Our Messengers (angel of death and his assistants) take his soul, and they never neglect their duty.



Also

Surah As-Sajda 11
قُلْ يَتَوَفَّاكُمْ مَلَكُ الْمَوْتِ الَّذِي وُكِّلَ بِكُمْ ثُمَّ إِلَى رَبِّكُمْ تُرْجَعُونَ
Say: "The angel of death, who is set over you, will take your souls. Then you shall be brought to your Lord."



And

Surah Al-Anfal 50
وَلَوْ تَرَى إِذْ يَتَوَفَّى الَّذِينَ كَفَرُوا الْمَلَائِكَةُ يَضْرِبُونَ وُجُوهَهُمْ وَأَدْبَارَهُمْ وَذُوقُوا عَذَابَ الْحَرِيقِ

And if you could see when the angels take away the souls of those who disbelieve (at death); they smite their faces and their backs, (saying): "Taste the punishment of the blazing Fire."



Despite the fact that word تَوَفّى {tuwaffa} is used in all the above Ayaat figuratively for death, yet has the angels or the angel of death as its subject so the word مَوْت {mawt} is not used; because death is only given by Allaah (SWT). Taking the soul at the appointed time is an act of angels when Allaah (SWT) completes anyone’s appointed time and commands that death be given to him. That is why to depict what is happening, the word مَوْت {mawt} is never used but تَوَفّى {tuwaffa} is used.



Another difference between مَوْت {mawt} and تَوَفّى {tuwaffa} is that Glorious Qur’aan has used مَوْت {mawt} in relation to hayah {life}, but has never used for once تَوَفّى {tuwaffa} against hayah.



See the following examples,



Surah Al-Furqan 3
وَاتَّخَذُوا مِنْ دُونِهِ آلِهَةً لَا يَخْلُقُونَ شَيْئًا وَهُمْ يُخْلَقُونَ وَلَا يَمْلِكُونَ لِأَنْفُسِهِمْ ضَرًّا وَلَا نَفْعًا وَلَا يَمْلِكُونَ مَوْتًا وَلَا حَيَاةً وَلَا نُشُورًا

Yet they have taken besides Him other alîhâh (gods) who created nothing but are themselves created, and possess neither harm nor benefit for themselves, and possess no power (of causing) death, nor (of giving) life, nor of raising the dead.



Surah Al-Mulk 2
الَّذِي خَلَقَ الْمَوْتَ وَالْحَيَاةَ لِيَبْلُوَكُمْ أَيُّكُمْ أَحْسَنُ عَمَلًا وَهُوَ الْعَزِيزُ الْغَفُورُ
Who has created death and life that He may test you which of you is best in deed. And He is the All-Mighty, the Oft-Forgiving;



Also see: 2:260; 30:19; 2:164; 16:65; 45:5; 3:49 & 42:9



What is often left out and/or concealed by the enemies of Islaam due to deception is the Ayaah 3:54,



Surah Al-i-'Imran 54
وَمَكَرُوا وَمَكَرَ اللَّهُ وَاللَّهُ خَيْرُ الْمَاكِرِينَ
And they (disbelievers) plotted to kill ‘Îsâ عليه السلام), and Allâh plotted too. And Allâh is the Best of those who plot.



The word مَكَر {makara} is used in the Arabic language and/or Qur’aanic vocabulary for a secret plan (and to cheat). According to the grammatical and/or language rules, if anyone devises a counter-plan against another ‘s conspiracy that is also called مَكَر {makara}. The same word is even used when it is with good intention. We read rest of it in Ayaah 5:110,



Surah Al-Maidah 110

إِذْ قَالَ اللَّهُ يَا عِيسَى ابْنَ مَرْيَمَ اذْكُرْ نِعْمَتِي عَلَيْكَ وَعَلَى وَالِدَتِكَ إِذْ أَيَّدْتُكَ بِرُوحِ الْقُدُسِ تُكَلِّمُ النَّاسَ فِي الْمَهْدِ وَكَهْلًا وَإِذْ عَلَّمْتُكَ الْكِتَابَ وَالْحِكْمَةَ وَالتَّوْرَاةَ وَالْإِنْجِيلَ وَإِذْ تَخْلُقُ مِنَ الطِّينِ كَهَيْئَةِ الطَّيْرِ بِإِذْنِي فَتَنْفُخُ فِيهَا فَتَكُونُ طَيْرًا بِإِذْنِي وَتُبْرِئُ الْأَكْمَهَ وَالْأَبْرَصَ بِإِذْنِي وَإِذْ تُخْرِجُ الْمَوْتَى بِإِذْنِي وَإِذْ كَفَفْتُ بَنِي إِسْرَائِيلَ عَنْكَ إِذْ جِئْتَهُمْ بِالْبَيِّنَاتِ فَقَالَ الَّذِينَ كَفَرُوا مِنْهُمْ إِنْ هَذَا إِلَّا سِحْرٌ مُبِينٌ

(Remember) when Allâh will say (on the Day of Resurrection). "O ‘Îsâ, son of Maryam! Remember My Favour to you and to your mother when I supported you with Rûh-ul-Qudus (Jibrîl (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 Taurât (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.’"



Thus, in the Ayaah 3:55 وَرَافِعُكَ إِلَيَّ “and raise you to Myself” and "O ‘Îsâ! I will take you (I will complete your appointed time)” إِنِّي مُتَوَفِّيكَ. This means that your death will not come by the hands of your enemies i.e. Jews; will mean that Isa Ibn Maryam (AS) is safe in all manners from the disbelievers. Allaah then said, “وَمُطَهِّرُكَ مِنَ الَّذِينَ كَفَرُوا {in such a way that the disbelievers would not even be able to touch you}.



Enemies of Islaam can only hope to distort the truth of Islaam, but they should take a heed to the fact,



Surah Fussilat 42
لَا يَأْتِيهِ الْبَاطِلُ مِنْ بَيْنِ يَدَيْهِ وَلَا مِنْ خَلْفِهِ تَنْزِيلٌ مِنْ حَكِيمٍ حَمِيدٍ
Falsehood cannot come to it from before it or behind it: (it is) sent down by the All-Wise, Worthy of all praise (Allâh عز وجل)



Isa Ibn Maryam {AS} is alive:



Surah An-Nisaa 159

وَإِنْ مِنْ أَهْلِ الْكِتَابِ إِلَّا لَيُؤْمِنَنَّ بِهِ قَبْلَ مَوْتِهِ وَيَوْمَ الْقِيَامَةِ يَكُونُ عَلَيْهِمْ شَهِيدًا
And there is none of the people of the Scripture (Jews and Christians) but must believe in him (‘Îsâ, son of Maryam, as only a Messenger of Allâh and a human being) before his (‘Îsâ عليه السلام) or a Jew’s or a Christian’s) death{1} (at the time of the appearance of the angel of death). And on the Day of Resurrection, he (‘Îsâ) will be a witness against them.

{1} (V.4: 159) - "Before his death," has two interpretations: before ‘Îsâ’s death after his descent from the heavens, or a Jew’s or a Christian’s death, at the time of the appearance of the Angel of Death when he will realize that ‘Îsâ was only a Messenger of Allâh, and had no share in Divinity.



Before this, Ayaah 4:157 explicitly says that they killed him not, nor they crucified him. Readers must observe that the word تَوَفّى {tuwaffa} is used in Surah Al-Imraan and Surah Al-Ma’idah meaning take in full, Surah An-Nisa 4:159 has the word مَوْت {mawt}[death]

وَإِنْ مِنْ أَهْلِ الْكِتَابِ إِلَّا لَيُؤْمِنَنَّ بِهِ قَبْلَ مَوْتِهِ



Why is that so?



This is because the word تَوَفّى {tuwaffa} alone was exactly suitable there as I have explained above, but in Surah An-Nisa, it is the death that is being discussed, so the word مَوْت {mawt}[death] is appropriate. Isa Ibn Maryam {AS} will also taste death like all other human beings. If that had not been the case, the word تَوَفّى {tuwaffa} would have been used in Surah An-Nisa and the word مَوْت {mawt}[death] in Surah Al-Imraan and Surah Al-Ma’idah. But it is the seekers of the truth and rightly guided Muslims who can distinguish these differences and expose the forgeries of Kuffar and enemies of Islaam, in this case of Murtadd Akbarally Meherally & Kashif Ahmad Shehzada or else.



The word تَوَفّى {tuwaffa} used in 3:55 & مَا دُمْتُ فِيهِمْ in Glorious Qur’aan 5:117!



Surah Al-Maidah 117

مَا قُلْتُ لَهُمْ إِلَّا مَا أَمَرْتَنِي بِهِ أَنِ اعْبُدُوا اللَّهَ رَبِّي وَرَبَّكُمْ وَكُنْتُ عَلَيْهِمْ شَهِيدًا مَا دُمْتُ فِيهِمْ فَلَمَّا تَوَفَّيْتَنِي كُنْتَ أَنْتَ الرَّقِيبَ عَلَيْهِمْ وَأَنْتَ عَلَى كُلِّ شَيْءٍ شَهِيدٌ

"Never did I say to them aught except what You (Allâh) did command me to say: ‘Worship Allâh, 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. (This is a great admonition and warning to the Christians of the whole world).



I have discussed the word تَوَفّى {tuwaffa} above in great detail, but it is important to mention the use of phrase مَا دُمْتُ فِيهِمْ {as long as I was with then or while I dwelt among them}, if Glorious Qur’aan had to convey that Isa Ibn Maryam {AS} had died, than Qur’aan would have used the word مَوْت {mawt}[death] in relation to حَيًّا hayah [life], like it is used in Glorious Qur’aan 19:33 for Isa Ibn Maryam {AS}



Surah Maryam 33

وَالسَّلَامُ عَلَيَّ يَوْمَ وُلِدْتُ وَيَوْمَ أَمُوتُ وَيَوْمَ أُبْعَثُ حَيًّا
"And Salâm (peace) be upon me the day I was born, and the day I die, and the day I shall be raised alive!"



We see that Glorious Qur’aan has used مَا دُمْتُ فِيهِمْ {as long as I was with then or while I dwelt among them} instead of حَيَاةَ and مُتَوَفِّيكَ instead of مَوْت {mawt}. Therefore, Glorious Qur’aan conveys in these two words all the stages Isa Ibn Maryam went through i.e. his life, raising up to heavens, descend back to earth and then death. Readers must notice that Glorious Qur’aan has not used the phrase Ma hayyat مَا حُيِّيتُ {as long as I lived}, thus by using مَا دُمْتُ فِيهِمْ Glorious Qur’aan did put in brief sentence all phases of the life of Isa Ibn Maryam {AS}. By using the فَلَمَّا تَوَفَّيْتَنِي (in 5:117){means, but when You recalled me or took me up} Glorious Qur’aan has cited two experiences of raising up to the heavens and death after descent on earth. The word مَوْت {mawt}[death] would have conveyed only once sense whereas the word تَوَفّى {tuwaffa} conveys both facts together.



Second Coming of Isa Ibn Maryam {AS}!



Glorious Qur’aan 3:55!



إِذْ قَالَ اللَّهُ يَا عِيسَى إِنِّي مُتَوَفِّيكَ وَرَافِعُكَ إِلَيَّ وَمُطَهِّرُكَ مِنَ الَّذِينَ كَفَرُوا وَجَاعِلُ الَّذِينَ اتَّبَعُوكَ فَوْقَ الَّذِينَ كَفَرُوا إِلَى يَوْمِ الْقِيَامَةِ ثُمَّ إِلَيَّ مَرْجِعُكُمْ فَأَحْكُمُ بَيْنَكُمْ فِيمَا كُنْتُمْ فِيهِ تَخْتَلِفُونَ

{1} (V.3: 55) The advent (descent) of ‘Îsâ, (son of Maryam) عليه السلام. a) Narrated Abu Hurairah رضي الله عبه Allâh’s Messenger صلى الله عليه و سلم said, "By Him in Whose Hand my soul is, surely (‘Îsâ), the son of Maryam عليه السلامwill shortly descend amongst you (Muslims), and will judge mankind justly by the law of the Qur’ân (as a just ruler); he will break the cross and kill the pigs and there will be no Jîzyah " (i.e. taxation taken from non-Muslims). Money will be in abundance so that nobody will accept it, and a single prostration to Allâh (in prayer) will be better than the whole world and whatever is in it." Abu Hurairah added: "If you wish, you can recite (this Verse of the Qur’ân): "And there is none of the people of the Scriptures (Jews and Christians) but must believe in him (i.e. ‘Îsâ عليه السلام as a Messenger of Allâh and a human being) before his (‘Îsâ عليه السلام or a Jew’s or Christian’s) death, and on the Day of Resurrection, he (‘Îsâ عليه السلام) will be a witness against them." (4:159). (See Fath Al-Bari, Vol.7, Page No.302) According to the quotation of Kushmaihani there is the word Al-Jizyah * instead of Al-Harb (Sahih Al-Bukhâri, Vol.4, Hadîth No.657). b) Narrated Abu Hurairah رضي الله عنه Allâh’s Messenger صلى الله عليه وسلم said: "How will you be when the son of Maryam (i.e. ‘Îsâ عليه السلام descends amongst you, and he will judge people by the Law of the Qur’ân and not by the law of the Injeel (Gospel)." (Fath Al-Bari, Vol.7, Pages 304 and 305) (Sahih Al-Bukhâri, Vol.4, Hadîth No.658). * The Jizyah: a tax imposed on non-Muslims who would keep their own religion, rather than embrace Islâm) will not be accepted by ‘Îsâ عليه السلام, but all people will be required to embrace Islâm and there will be no other alternative.



Glorious Qur’aan 4:159!



وَإِنْ مِنْ أَهْلِ الْكِتَابِ إِلَّا لَيُؤْمِنَنَّ بِهِ قَبْلَ مَوْتِهِ وَيَوْمَ الْقِيَامَةِ يَكُونُ عَلَيْهِمْ شَهِيدًا
{1} (V.4: 159) See the footnote of (V.3: 55).

{2} (V.4: 159) - "Before his death," has two interpretations: before ‘Îsâ’s death after his descent from the heavens, or a Jew’s or a Christian’s death, at the time of the appearance of the Angel of Death when he will realize that ‘Îsâ was only a Messenger of Allâh, and had no share in Divinity.

Glorious Qur’aan 43:61!



وَإِنَّهُ لَعِلْمٌ لِلسَّاعَةِ فَلَا تَمْتَرُنَّ بِهَا وَاتَّبِعُونِ هَذَا صِرَاطٌ مُسْتَقِيمٌ

And he (‘Îsâ, son of Maryam) shall be a known sign for (the coming of) the Hour (Day of Resurrection) (i.e. ‘Isâ’s descent on the earth). {1} Therefore have no doubt concerning it (i.e. the Day of Resurrection). And follow Me (Allâh) (i.e. be obedient to Allâh and do what He orders you to do, O mankind)! This is the Straight Path (of Islâmic Monotheism, leading to Allâh and to His Paradise).

{1} (V.43: 61) See the footnote of (V.3: 55) above.

Glorious Qur’aan 6:60!

Allaah says in Glorious Qur’aan 39:42!



اللَّهُ يَتَوَفَّى الْأَنْفُسَ حِينَ مَوْتِهَا وَالَّتِي لَمْ تَمُتْ فِي مَنَامِهَا فَيُمْسِكُ الَّتِي قَضَى عَلَيْهَا الْمَوْتَ وَيُرْسِلُ الْأُخْرَى إِلَى أَجَلٍ مُسَمًّى إِنَّ فِي ذَلِكَ لَآيَاتٍ لِقَوْمٍ يَتَفَكَّرُونَ

It is Allâh Who takes away the souls at the time of their death, and those that die not during their sleep. He keeps those (souls) for which He has ordained death and sends the rest for a term appointed. Verily, in this are signs for a people who think deeply.



Meaning of “Take You”


عِيسَى إِنِّي مُتَوَفِّيكَ وَرَافِعُكَ إِلَيَّ

I will take you and raise you to Myself [3/55]



وَهُوَ الَّذِي يَتَوَفَّاكُمْ بِاللَّيْلِ

It is He Who takes your souls by night (when you are asleep)[6/60]



اللَّهُ يَتَوَفَّى الْأَنْفُسَ حِينَ مَوْتِهَا وَالَّتِي لَمْ تَمُتْ فِي مَنَامِهَا

It is Allâh Who takes away the souls at the time of their death, and those that die not during their sleep. [39/42]



Following Ayah/verse 20:55 must be understood clearly with the context of what is cited above:



مِنْهَا خَلَقْنَاكُمْ وَفِيهَا نُعِيدُكُمْ وَمِنْهَا نُخْرِجُكُمْ تَارَةً أُخْرَى

Thereof (the earth) We created you, and into it We shall return you, and from it We shall bring you out once again.



GIST: From it - the earth - We created you and back too it will We bring you (at death), and out of it will We bring you again (on the Day of Judgment).



Tafseer Jalalain!



"مِنْهَا"
أَيْ مِنْ الْأَرْض

"خَلَقْنَاكُمْ"

بِخَلْقِ أَبِيكُمْ آدَم مِنْهَا

"وَفِيهَا نُعِيدكُمْ"

مَقْبُورِينَ بَعْد الْمَوْت

"وَمِنْهَا نُخْرِجكُمْ"

عِنْد الْبَعْث

"تَارَة"

مَرَّة

"أُخْرَى"
كَمَا أَخْرَجْنَاكُمْ عِنْد ابْتِدَاء خَلْقكُمْ



The Ayah/Verse 20:55 clearly prove that the belief in 2nd coming of Isa Ibn Maryam is inevitable to deny. As we see that Allaah (SWT) says in the above Ayah, that mankind is created from the clay (earth), and will bury in earth, and then will be brought out of earth again on the Day of Judgment. That has NOT happened with Jesus. Thus, according to correct belief, Jesus will come again alive, live and then die before the Day of Judgment. To further cement the proof please read the following Ayah/verse:



In the Ayah 20:55 cited above the statement “And from it We shall bring you out once again,” means:



يَوْمَ يَدْعُوكُمْ فَتَسْتَجِيبُونَ بِحَمْدِهِ وَتَظُنُّونَ إِنْ لَبِثْتُمْ إِلَّا قَلِيلًا

On the Day when He will call you, and you will answer (His Call) with (words of) His Praise and Obedience, and you will think that you have stayed (in this world) but a little while!

(Glorious Qur’aan 17:52)



This Ayah (17:52) cited above is similar to Allaah’s statement,



قَالَ فِيهَا تَحْيَوْنَ وَفِيهَا تَمُوتُونَ وَمِنْهَا تُخْرَجُونَ

He said: "Therein you shall live, and therein you shall die, and from it you shall be brought out (i.e. resurrected)." (Glorious Qur’aan 7:25)



All the Messengers of Allaah (SWT) got married and had children, whereas Isa Ibn Maryam (PBUT) is the only one who didn’t get married and have children. According to the correct Aqeedah of Islaam Isa Ibn Maryam (PBUT) will descent to earth, then he will follow the Shariah of Muhammad (SAW){i.e. Islaam}, he will get married and will have children. Then he will die his natural death. Allaah (SWT) says in Glorious Qur’aan 13:38, the following:



Glorious Qur’aan 13:38!



Surah Ar-Ra'd 38

وَلَقَدْ أَرْسَلْنَا رُسُلًا مِنْ قَبْلِكَ وَجَعَلْنَا لَهُمْ أَزْوَاجًا وَذُرِّيَّةً وَمَا كَانَ لِرَسُولٍ أَنْ يَأْتِيَ بِآيَةٍ إِلَّا بِإِذْنِ اللَّهِ لِكُلِّ أَجَلٍ كِتَابٌ

And indeed We sent Messengers before you (O Muhammad صلى الله عليه و سلم) and made for them wives and offspring. And it was not for a Messenger to bring a sign except by Allâh’s Leave. (For) every matter there is a Decree (from Allâh). (Tafsir Al-Tabari)



Glorious Qur’aan 33:62!

ُ وَلَنْ تَجِدَ لِسُنَّةِ اللَّهِ تَبْدِيلً
…and you will not find any change in the Way of Allâh.



Allaah (SWT) says in Glorious Qur’aan (2:176):



ذَلِكَ بِأَنَّ اللَّهَ نَزَّلَ الْكِتَابَ بِالْحَقِّ وَإِنَّ الَّذِينَ اخْتَلَفُوا فِي الْكِتَابِ لَفِي شِقَاقٍ بَعِيدٍ
That is because Allâh has sent down the Book (the Qur’ân) in truth. And verily, those who disputed as regards the Book are far away in opposition.



Allaah (SWT) says in Glorious Qur’aan:



Glorious Qur’aan 3:7!



هُوَ الَّذِي أَنْزَلَ عَلَيْكَ الْكِتَابَ مِنْهُ آيَاتٌ مُحْكَمَاتٌ هُنَّ أُمُّ الْكِتَابِ وَأُخَرُ مُتَشَابِهَاتٌ فَأَمَّا الَّذِينَ فِي قُلُوبِهِمْ زَيْغٌ فَيَتَّبِعُونَ مَا تَشَابَهَ مِنْهُ ابْتِغَاءَ الْفِتْنَةِ وَابْتِغَاءَ تَأْوِيلِهِ وَمَا يَعْلَمُ تَأْوِيلَهُ إِلَّا اللَّهُ وَالرَّاسِخُونَ فِي الْعِلْمِ يَقُولُونَ آمَنَّا بِهِ كُلٌّ مِنْ عِنْدِ رَبِّنَا وَمَا يَذَّكَّرُ إِلَّا أُولُو الْأَلْبَابِ

It is He Who has sent down to you (Muhammad صلى الله عليه وسلم) the Book (this Qur’ân). In it are Verses that are entirely clear; they are the foundations of the Book (and those are the Verses of Al-Ahkâm (commandments), Al-Fara’id (obligatory duties) and Al-Hudud (legal laws for the punishment of thieves, adulterers)); and others not entirely clear. So as for those in whose hearts there is a deviation (from the truth) they follow that which is not entirely clear thereof, seeking Al-Fitnah (polytheism and trials), and seeking for its hidden meanings, but none knows its hidden meanings save Allâh. And those who are firmly grounded in knowledge say: "We believe in it; the whole of it (clear and unclear Verses) are from our Lord." And none receive admonition except men of understanding.



Conclusion!



1. The Ayaah 3:55 says that Jews will remain the subject rather than rulers till the Day of Judgment, even under misguided Christians and rightly guided Muslims. Two thousands years of history is testament to it.

2. Isa Ibn Maryam {AS} never died {especially on the cross} neither he was killed as falsely claimed by Jews, Christians and some pseudo-Islaamic cults.

3. Second coming of Isa Ibn Maryam is inevitable as is proved in this treatise derived from Glorious Qur’aan and Sunnah.
Reply

khalid zaheer
05-14-2005, 10:56 AM
assalaam o alaikum brother kadafi

hoping you would be enjoying your life and work

sorry brother i could not reply you soon, because of some personal problems. secondly i want to deep examine your post [in favour of descending of Isa (as)]there were few new things that i could not ignore.

reply is in front of you, examine and tell me what is the result

http://www.islamicboard.com/showthre...%29+imam+mahdi (link of kadafi's post)

Allah Hafiz
Reply

khalid zaheer
05-14-2005, 11:19 AM
assalaam o alaikum

Brother Kadafi we can discuss over Ruh when we know what it is, you said there are many meanings of word Ruh and put some examples but brother when word Ruh have not any definition, as Allah said in Quran “they ask you that what is Ruh? Tell them it is beyond your senses (you are not able to understand) it is “Amr-a-Rabbi” so leaves it” (bani isra’eel) then how you got many meanings of it. Allah says it is Amr-a-Rabbi, meanings are “Hukam-a-Rabbi” and “bring some thing in existence from nothing”. There are two stages of creations “amr” & “khalq”. Amr mean “bring some thing in existence at once from nothing” (Nahee), and Khalq mean “bring some thing in existence through another thing in a specific time”. The word “kun fayakoon” is relate to “aalam-a-amr” where He creates or born something at once from nothing. The base of this universe relates to Amr, so, obviously, the Ruh, the angels, the Wahee are the part of Aalam-a-Amr because these things were created at very early steps of creation of the universe, and that is beyond our senses. What is Ruh, what is angel we are not able to understand, might both are same or not. These are, only, few names (Roh, Angels, Wahee) for us; we don’t know what these things are and how do work, same as Quran mentions Allah’s hand, Allah’s foot, Allah’s “Tahat” and Allah’s eyes, (could we imagine what kind of these are) so construct a building on the base of such things is not a good way, as you tried in your article.

Lets come to ayah you made the base of your discussion; ayah 55 of Surah Aal-a-Imran

3/55. When God said, `Jesus, I am ending thy term (twaffa) and raising thee to Me (raffah) and purifying thee of the unbelievers, and making those who follow thee above the unbelievers till the Day of Resurrection. Then unto Me shall you return, and I will decide between you wherein you differed. And, as for the unbelievers, I will punish them with a terrible punishment in this world and the Hereafter, and they shall have no helpers. And as for those who believe and do righteous deeds, God will pay them their wages in full; and God does not love the wrongdoers.

Brother kadafi a big part of your discussion round about the word “tuwaffa” (3/55) and you got its meaning “to take in full” but this is a one portion of this word, the meaning that could fully covered this word is “to get back as exact as it was given or taken” This is the reason that this word is commonly used for death. Ruh is the part of human that given by Allah at once from aalam-a-amr and the rest (body) is created step by step here in aalam-a-khalq, the word “tuwaffa” deals with the first portion not with both Ruh & Body, because only Ruh is got back not in full. For example

39/42. It is Allâh, Who get back your souls (as it was given to you) (tuwaffa) at the time of death, and of those, too, that die not during their sleep. He keeps those (souls) for which He has ordained death and sends the rest for a term appointed. Verily, in this are signs for a people who think deeply.

6/60. It is He, Who takes your souls (tuwaffa) by night (when you are asleep), and has knowledge of all that you have done by day, then he raises (wakes) you up again that a term appointed (your life period) be fulfilled, then in the end unto Him will be your return. Then He will inform you what you used to do.

Both the ayaat clearly saying that the word “tuwaffa” relate only to Ruh not with the both Ruh & body. In your discussion you tried to prove that the word Tuwaffa is used for those persons too that die not and present above two verses as reference, but, as I have said, we don’t know what is Ruh and how Allah take it back when we are in sleep, its goes out of our bodies or not? May word Ruh used for senses because in sleep we die not but become senseless (in case of death, too, nothing destroy but we lost our senses – remain in sleepy condition) and its common for every one not in a special case. Secondly sleep (for those that die not) is the condition for “tuwaffa” not at any time and it’s for a very limited time. Thirdly sleep is name of death as there are some very famous prayers for sleeping and awakening time by Muhammad (saw) that told us that sleep is like death. For example

1_I die and rise up (amoo’to wa ah’yaa) by the name of Allah (sleeping time)
2_Praise for Him who rise up again after we have died (ah’yaana ma baa’da amaatu’na) and we have to back to Him (after death) (awakening time)

This is the reason that the word tuwaffa is used here for those that die not but in sleepy condition. This word has same meanings at everywhere as I describe above. Its our assumptions that compel us to change its meanings.

Lets see this word in another angle

2/281. And be afraid of the Day when you shall be brought back to Allâh. Then every person would be paid back as exact as he earned (tuwaffa), and they shall not be dealt with unjustly.

16/111. (Remember) the Day when every person will come up pleading for himself, and every one will be paid back (tuwaffa) as exact as he did (good or evil, belief or disbelief in the life of this world) and they will not be dealt with unjustly.

Whatever we send to aalim-a-amr (for us) from here (aalim-a-khalq) will be get back as exact, same as the Ruh sent from aalim-a-amr and got back as exact as it was sent.

Let see another ayah of Surah A’raf

7/37. Who is more unjust than one who invents a lie against Allâh or rejects His Ayât (proofs, evidences, verses, lessons, signs, revelations, etc.)? For such their appointed portion (good things of this worldly life and their period of stay therein) will reach them from the Book (of Decrees) until, when Our Messengers (the angel of death and his assistants) come to them to get back their souls (tuwaffa), they (the angels) will say: "Where are those whom you used to invoke and worship besides Allâh," they will reply, "They have vanished and deserted us." And they will bear witness against themselves, that they were disbelievers.

The word tuwaffa is clearly used for death, when this word is, usually, used for death why we feel the need of and try to change it’s meaning in the case of Isa (as) the reason is only one – the ayaat-a-qurani are less important for us but ahadith have much importance. We have the courage to change the meaning of Quran but not able to leave the ahadith that stand against the Quran.

Let see is it a “muttawater & agreed” matter? And what meaning is taken of word “tuwaffa” by Aalims.

Molana abaidullah sindhi (very famous Aalim) is saying, in his tafseer (Illhaam ur rahman) for 3/55
“The meaning of “muttawafika” is death. And the ideology that Isa (as) is alive is only a “yahoodi” and “sa’aibee” perception. This concept penetrated in muslims by “yahoodi and irani”. They did not want the muslim pay attention over the ayaah of Surah Saff that the main purpose of revealing islam is to overpowered it (islam) over every other religion, they did not want the muslim act upon and every other religion minimized. So they gave the concept that it will be happened when Isa (as) will descend………………. the base is quran and quran have not any verse that indicating the descending of Isa (as)” (Illhaam ul Rehman, book 2)

Abaidullah sindhi said in his tafseer for 5/117 (after tafseer of ayah)

5/117. I did not say to them except what Thou didst command me: __ `serve God, my Lord and your Lord,' and I was a witness over them, so long as I remained among them; but when Thou didst take me, Thou Thyself wast the watcher over them; and Thou art a witness over all things.

“Due to the many of the researchers did not take the concept of descending of Isa (as) and Imam Mahdi as Ahl-a-Sunnat’s concept, for example there is no indication of these concepts in famous books “al muwa’qif” + “muqa’sid” and there is no criticism by exegesist or annotator of these books. It means the persons have such “Aqa’aid” did not think over deeply” (Illhaam ur Rehman)

3/55 Qa’taada and some other “mufasareen” said it means Allah will take him up and then give him death. Ibn-a-abbas said it means death. Tibri and some other mufasareen take the meanings as you (kadafi) have described. (Tafseer ibn-a-kaseer)

Let come to ayah of Surah Al Nisa that relate to this topic. This verse has much importance for those that have the “Aqee’dah” of descending of Isa (as)

4/159. And there is none of the people of the Scripture (Jews and Christians), but must believe in him ['Iesa (Jesus), son of Maryam (Mary), as only a Messenger of Allâh and a human being], before his ['Iesa (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 will be a witness against them.

Is the word of this verse are claiming or there is any other ayah in quran tells us that Isa (as) will come again, indeed not. These are, only, the thinking and assumptions of peoples, every one assumes from different ayaat of Quran that He will descend, most probably this ayah.

Commonly take the meanings of the words before death – “at the time of the appearance of the angel of death” (as you took too) but it is not right, the ayah is not describing the time, so before death means there could be any time before death. And certainly it should be because ayah is not saying that their Aimaan will not be beneficiary for them, as saying in Quran

85/40. Then their Faith could not avail them when they saw Our punishment. (Like) this has been the way of Allâh in dealing with His slaves. And there the disbelievers lost utterly (when Our Torment covered them).

It means they embrace Islam in proper time before their death, and would be called Momin.

Let see further, according to you, from the day when this event was happened every yahoodi or Isa’ee is “Momin”, because if you take the death of Isa (as) then He is alive (according to some sects) and up to the day He will die, every yahoodi or isa’ee will has brought “Aiman” over Him, and if you take the death of every yahoodi or isa’ee, the meanings are the same that every one will take Aiman proper time before one’s death. I have cleared above that their Aiman would, indeed, be beneficiary for them. Further you said Isa (as) would be witness against them, what for He would be a witness? When every one has brought Aimaan then what is the need of witness, is He the witness of their Aimaan? Certainly not, because ayah is clearly saying that witness would be against bad or wrong deeds so there would be some that considered “kafir” (it means the assumption that every one will become Momin is not right), but how Isa (as) could be a witness against those persons that died in between the period from taken up to descending?

5/117. "Never did I [Isa (as)] say to them aught except what You (Allâh) did command me to say: 'Worship Allâh, 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.

Further more the words “lay uminan’na ba’hee" لَيُؤْمِنَنَّ بِهِ is clearly future sentence (not for past or present) so the verse is clear about that this is for those persons that were alive at that time and would be born after the revealing of this verse. And the other thing is Allah use the word “ahl-a-kitaab” than that of Nisara or Yahood.

So brother as I understand this verse its meaning is “amongst Yahood + Nisara (that were alive at revealing time of this verse and will be born afterward), every one from Ahl-a-Kitaab (but really able to called ahl-a-kitaab) would bring Aimaan over (that Isa (as) was the messenger of Allah and He was not hanged) before one’s death and would be the witness against those (that are insisting Isa (as) is the son of Allah or he was hanged) as Quran says

121/2. Those, to whom We gave the Book, recite it (i.e. obey its orders and follow its teachings) as it should be recited (i.e. followed), they are the ones that believe therein. And whoso disbelieves in it, those are they who are the losers.

83/5. And when they (who call themselves Christians) listen to what has been sent down to the Messenger, you see their eyes overflowing with tears because of the truth they have recognized. They say: "Our Lord! We believe; so write us down among the witnesses.

4/159 In tafseer (bi’yaan ul quran) written by Molana Ashraf Ali Thaanvi sb, and the tafseer (tas’heel-a-bi’yaan ul quran) written by Molana Zafar Ahmed Usmani sb, there is not any indication of the descending of Isa (as) by both the persons though they are very famous “Aalim” of Ahl-a-Sunnah.


Let see another ayah of Quran, which presented in favour of descending of Isa(as)

43/59. He was only a servant whom We blessed and made him an example for the Children of Israel. And if We will, We would surely make some of you as angels to be successors in the earth. But indeed it is knowledge of the Hour, so do not have doubt concerning it, and follow me; this is a straight path.

The views or thinking of Thaanvi sb & Usmani sb for above ayaat are “the birth without father is an unusual matter (out of the way, not ordinary) as the Qiyaamat is unusual thing, so through this event Allah told us there could be happened something special beyond your imaginations.”

(Bi’yaan ul Quran by Molana Ashraf Ali Thaanvi sb, Tas’heel-a-Bi’yaan ul Quran by Molana Zafar Ahmed Usmani sb)

Let examine two ayaat of Surah Mariyam

19/15. And Salâm (peace) be upon him [Yahya (as)] the day he was born, the day he dies, and the day he will be raised up to life.

19/34. And Salâm (peace) be upon me [Isa (as)] the day I was born, and the day I die, and the day I shall be raised up to life. Such is 'Iesa (Jesus), son of Maryam (Mary) (it is) a statement of truth, about which they doubt (or dispute).

Both the ayaat are about two messengers [Yahya (as) + Isa (as)] the words, the chain, the circle is same for the both i.e. born, death, rise up again. Is there any difference between? Certainly not, then what is the reason that we have been trying to add up a new portion in this chain in the case of Isa (as). The reason is only one, the ahadith about descending of Isa (as) that compel us to convert the ayaat of Quran according to ahadith. The principle is “present ahadith in front of Quran to know the exactness” but we present the ayaat in front of ahadith and try to change the meanings of ayaat according to ahadith.

Quran has not any verse that tells us that Isa (as) will come again in between us but we assumed due to some ahadith. Lets check the ahadith claiming that Isa (as) will descend for a short period.

Most of the ahadith relate to the topic reported by Zuhri, he narrate them from Saeed bin museeb and Nafay bin abbas and the both are from Abu Huraira (rt). And there is a little difference in the ravis after Zuhri.

1_Imam bukhari, ishaq bin Muhammad bin ismail, yaqoob bin ibrahim, ibrahim bin saad, salah bin Muhammad bin abi za’aida, ibn-shahab zuhri, saeed bin museeb, abu huraira (rt),

Allâh’s Messenger (saw) said, "By Him in Whose Hand my soul is, surely (‘Îsâ), the son of Maryam will shortly descend amongst you (Muslims), and will judge mankind justly by the law of the Qur’ân (as a just ruler); he will break the cross and kill the pigs and there will be no “Harb” Money will be in abundance so that nobody will accept it, and a single prostration to Allâh will be better than the whole world and whatever is in it." Abu Hurairah added: "If you wish, you can recite (4/159) "And there is none of the people of the Scriptures (Jews and Christians) but must believe in him (i.e. ‘Îsâ (as) as a Messenger of Allâh and a human being) before His (Îsâ) or a Jew’s or Christian’s) death, and on the Day of Resurrection, He (as) will be a witness against them."

There are many ahadith in miscellaneous books on the topic but its only hadith that have the addition that “if you wish, you can recite 4/159………….”

Further more there are 21 famous copies of saheeh bukhari, for example Ferbary, Hamvi, Mustamly, Ibn-a-Asaaker, Surkhasi, Aseely, Sheikh Ibn-a-Hajar, not only kashmaiheeni, and all the other copies have the word Al harb but only kashmaiheeni said it is al jaziyah, why? Even the copy written by ibn-a-hajar has the word al harb. 20 copies are saying it is al harb and only kashmaiheeni is saying it is al jaziyah, so I will take the word al harb for bukhari’s ahadith.

To terminate of al harb mean “jihad” would be end and Isa (as) will perform his duty through “tableegh” only (as He done before), and if I assume for a moment it is al jaziyah then to terminate al jaziyah mean there would not be any other option for unbelievers to embrace islam, other wise they would be killed. It means Isa (as) will come with a new “sharia” not as the ummati of Muhammad (saw) because it would may al jaziyah or al harb both are the clear orders of Allah (rab ul izzat), and being a Ummati no one have any right to change or terminate any order of Allah. Kill the pig is also a new thing. The thing should always remain in front of you that Isa (as) duty was the same, mean a little change in “Deen-a-Moosavi” but He (as) called messenger of Allah not the Ummati of Moosa (as)

2_Imam bukhari, yahya bin Abdullah bin bakair, la’ees bin saad, younis bin yazeed ailee, ibn-shahab zuhri, nafay bin abbas, abu huraira (rt)
How will you be, when Isa (as) will descend amongst you and your “Imam” will be one of you.

3_Imam muslim, yahya bin Abdullah bin bakair, la’ees bin saad, younis bin yazeed ailee, ibn-shahab zuhri
How will you be when Isa (as) will descend amongst you and your “Imam” will be from you.

4_Imam muslim, Muhammad bin Abdullah bin muslim (zuhri’s nephew), la’ees bin saad, younis bin yazeed alilee, ibn-a-shahaab zuhri,
How will you be when Isa (as) will descend amongst you and He will be your “Imam”

5_Ibn-a-jareeg abdul mulk bin abdul aziz, abu zubair Muhammad bin muslim, jabber bin Abdullah (rt) (in muslim)
Muhammad (saw) reported, a “jamaat” in my umma will remain busy to fighting against unbelievers then Isa (as) would descend, the “ameer” of muslims will say Him come and lead in Namaz, He will say no, some of you will make your “ameer” , its an hounor by Allah for the umma.

The difference between above 4 ahadith is in front of you; He will be Imam or will not be. Three ahadith are saying He will not be Imam and if it is right then how He will terminate al jaziyah of al harb? Besides, sorry to say, I could not get any evidence from all these ahadith that Isa (as) offer the prayer as “muktadee” or not, he will offer the

6_Imam muslim, ubaid bin hameed, yaqoob bin ibrahim, ibrahim bin saad, salah bin Muhammad bin abi za’aida, ibn-shahab zuhri, saeed bin museeb, abu huraira,

7_Imam muslim, hassan halwani, yaqoob bin ibrahim, ibrahim bin saad, salah bin Muhammad bin abi za’aida, ibn-shahab zuhri, saeed bin museeb, abu huraira,

8_Imam tirmazi, qa,teeba bin saeed, la’ees bin saad, ibn-a-shahab zuhri

Allâh’s Messenger (saw) said, "By Him in Whose Hand my soul is, surely (‘Îsâ), the son of Maryam will shortly descend amongst you (Muslims), and will judge mankind justly by the law of the Qur’ân, he will break the cross and kill the pigs and there will be no Jîzyah, Money will be in abundance so that nobody will accept it, and a single prostration to Allâh will be better than the whole world and whatever is in it.

9_Imam muslim, muhammad bin ramah, la’ees bin saad, ibn-shahab zuhri
10_Imam muslim, abdul ali bin hammad, sufiyaan bin ai’nia, ibn-shahab zuhri
11_Imam muslim, abu baker bin sheeba, sufiyaan bin ai’nia, ibn-shahab zuhri
12_Imam muslim, zuhair bin harab, sufiyaan bin ai’nia, ibn-shahab zuhri
13_Imam muslim, hurmala bin yahya, ibn-a-wahab, younis bin yazeed ai’lee, ibn-shahab zuhri
14_Imam ibn-a-maaja, abu baker bin sheeba, sufiyaan bin ai’nia, ibn-shahab zuhri,

Allâh’s Messenger (saw) said, "By Him in Whose Hand my soul is, surely (‘Îsâ), the son of Maryam will shortly descend amongst you, and will judge mankind justly by the law of the Qur’ân; he will break the cross and kill the pigs and there will be no Jîzyah, Money will be in abundance so that nobody will accept it.

15_Imam muslim, qa’teeba bin saeed, la’ees bin saad, saeed al maqbari, atta bin meena, abu huraira (rt),

Whose hand my soul is, surely, Isa (as) will descend, break the cross, kill the pig and terminate the Jaziyah, there would be peace all over the world, the people leave there camels without any safety and no one will give them any harm.

16_Imam muslim, zuhair bin harb, mu;alla bin mansoor, sulaiman bin bilal, suhail, abu salah zekwaan, abu huraira (rt)

Hour will not come as long as ahl-a-room come at “aamaaq and wabiq” (places in shaam) then an army will appear from madina for defense consist of the best people of the world, when both will draw up their lines ahl-a-room will say to muslims aside between us and our those persons that have give up our religion but muslims reply, never, then fight will start, one third of the muslims will run away which can never be forgiven by Allah, one third will be “shaheed” these are better than any other shaheed in the eye of Allah, and one third will get “fatah”, the successor will never trialed and over come Qustuntunia easily, they would be busy in dividing the “ghaneemat” the “shaitaan” will cry Dijaal is appeared and reached to your home, they will return back but there will be nothing, then they come back to shaam then he will appear, the people getting ready to fight and drawing up the lines for Namaz Isa (as) descend, when the enemy of Allah (dijaal) will see Him melting like salt melt in water, if he leaved in the same condition certainly died but “Allah will kill him with His hand and show the blood of dijaal on His (Allah’s) tool or weapon to the muslims.”

17_Imam muslim, abaidullah bin mo’aaz ambri, mo’aaz ambri, shaubah, nauman bin saalim, yaqoob bin asim bin urwa bin masood saqfee, Abdullah bin umro (rt)

18_Imam muslim, muslim bin bashaar, Muhammad bin jafar, shaubah, nauman bin saalim, yaqoob bin asim bin urwa bin masood saqfee, Abdullah bin umro (rt)

It’s a very lengthy hadith like story of ameer hamza, consist of the things that are very surprising even not understandable, so I will discuss over the Ravis only.

19_Imam muslim, sufiyaan bin ai’nia, faraat al qazaaz, abu tufail (amir bin wasila), abu sareeha (hazeefa bin useed)

We were talking that Muhammad (saw) come to us and asked about topic, the people reply that we are talking about “Qiamat”, Mohammad (saw) said it will not come but after ten signs, smoke, dijaal, dabay, sun rise in the west, descend of Isa (as), yajoog & majoog, three “Khasoof” (moon eclipse) one in east, one in west, one at Arab and tenth sign is fire will appear from “Yaman” and bring the people at “maidaan-a-hashr)

20_Imam muslim, Muhammad bin bashaar, shaubah, faraat al qazaaz, abu tufail, abu sareeha,

We were sited out of Muhammad (saw) home and narrating such kind of ahadith then shauba said I think he (faraat) said that would be air will come where from the people come and stay wherever people will stay, (here shaubah said there was a person (unknown) that narrate this hadith but up it to abu sareeh not to Muhammad (saw) then said) one of them (person / faraat) said that would be descend of Isa (as) and the other said that would be air that bring the people in river.

21_Abu dawood, hadba bin khalid, hammam bin yahha, qa’taada, abdul rehman bin adam, abu huraira (rt),

No messenger between Isa (as) and Me (saw), He is near to descend, when you see him recognize, normal height pink colored in light yellow dress, his hear looking wet but not in real, he will fight against mankind for islam, break the cross, kill the pig and terminate the Jaziyah, all other Deen will be end by Allah but islam, and “dijaal” will be killed by Isa (as), Isa (as) will be died after fourty years.

22_Abu dawood from hannad and masdood and they both from abul akhwass, faraat al qazaaz, abu tufail, abu sareeha,

We were sited out side the Muhammad (saw) home and discussing, when we louder our voices Muhammad (saw) said “Qiamat” will not come but after ten signs, sun rise in the east, daaba, yajoog majoog, dijaal, descend of Isa (as), smoke, three “khasoof” one in east, one in west, one in arab, and the last sign is fire that appear from Yaman and bring the people to “maidan-a-hashr”

23_Imam muslim from zuhair bin harb and Muhammad bin mahraan, both are from waleed bin muslim, abdul rehman bin yazeed bin jabber, yahya bin jabber taee, abdul rehman bin jubair bin nafeer, jubair bin nafeer, Nawaas bin sam’aam,

24_Imam tirmazi, ali bin hajar, waleed bin muslim, abdul rehman bin yazeed bin jabber, yahya bin jabber taee, abdul rehman bin jubair bin nafeer, jubair bin nafeer, Nawaas bin sam’aam,

25_Imam dawood, sufwaan bin salah damishqi, waleed bin muslim, abdul rehman bin yazeed bin jabber, yahya bin jabber taee, abdul rehman bin jubair bin nafeer, jubair bin nafeer, Nawaas bin sam’aam,

26_Imam ibn-a-maaja, hashaam bin ammar, yahya bin hamza, abdul rehman bin yazeed bin jaabir, yahya bin jaabir taee, abdul rehman bin jubair bin nafeer, jubair bin nafeer, Nawaas bin sam’aam,

Too lengthy hadith and like “daastan-a-alif laila” or story of ameer hamza. Though this hadith is reported by the same Ravis the text of the hadith is different in different books. Due to Imam Tirmazi said this hadith has not any importance it is only a hadith of adbdul rehman bin yazeed bin jaabir.

The above ahadith are narrated by Nawaas bin sam’aan, so I want to present a brief description for Nawaas.

Nawaas bin sam’aan
Nawaas bin Sam’aan khalid bin Abdullah bin Abi baker bin Kalaab (Ibn-a-Hajar)
Nawaas bin Sam’aan khalid bin Abdullah bin Abi baker bin Kalaab bin Rabia (Ibn-a-Abdul bar)
Nawaas bin Sam’aan bin Khalid bin Umro bin Qurrah bin Abdullah bin bi baker bin Kalaab bin Sa’sah (Ibn-a-Aseer)
No one now his homes land even his clear identity as I described above. It is said he was from “Shaam” (where in Shaam no one know about) His father Sam’aan came to Muhammad (saw) with a gift (shoe) and get married his sister (unknown) with Muhammad (saw) but when Muhammad (saw) come to her she said “main tum say Allah ki panah mangtee hoon” so Muhammad (saw) leave her. There is nothing more than this. No one told Sam’aan accepted islam or not, when he came to Muhammad (saw), when Nawaas come to Muhammad (saw), when and where from he came, embrace islam or not, if accept then where he live after accepting islam. So all these things clearly indicating that it is only a forge name have not any physical existence. This name is created for such kind of ahadith.

27_Imam ibn-a-maaja, Muhammad bin bashaar, Yazeed bin haroon, Awaam bin khaushab, Jabla bin saheem, Mo’aser bin ghafara, Abdullah bin masood (rt)

28_Imam ibn-a-maaja, Ali bin Muhammad bin is’haq kofi, Abu Muhammad abdul rahman muhaarbi, Ismail bin ra’fai, Abu zarah shaibani, Abu imama bahilee (rt)

29_Imam ibn-a-maaja, Ali bin Muhammad bin is’haq kofi, Abu Muhammad adbul rahman muhaarbi, Abaidullah bin waleed al-saafi, Attia ao’wfee, Abu saeed (its Kalbi not abu saeed khadri (rt))

Most of the ahadith in Ibn-a-Maaja are too lengthy because these are consist of all the stories related to Dijjal, Imam Mahdi and Isa (as). It is difficult for me to write down them here, so you can read all these stories at one place (tafseer ibn-a-kaseer) in tafseer for ayah 159/4.

Now every one could easily analyze that most of the ahadith are narrating by Abu Huraira (rt) but every hadith is in difference words. When every one is taking this hadith from Abu Huraira (rt) then why there is a huge difference between the words of difference Ravies? There is some thing wrong at the end of Abu Huraira (rt) that He told a part to one person in different word and other part to another (that is not possible), or all these ahadith are created by Zuhri and some other persons and use the name of Abu Huraira (rt). I am agree with the second thing that these ahadith a forged by the name of Abu Huraira (rt) and some other Suhabah (rt). These kinds of ahadith have not any importance in the eye of Muhaddaseen. (Imams of Rijaal). It’s a principle that if 100 persons are narrating a hadith from one person the words of the 100 should be same, otherwise the hadith is not able to consider.

A brief description of Ravies

Most of the Ravies of topic related ahadith are strongly criticized by the knowledge-full persons (Imams of Rijaal) some examples are presenting blew.

Ishaq bin Muhammad,
Abu dawod said he narrate wrong ahadith with good name, nisa’ee said “matrooq ul hadith”, daar’qutni said “za’eef”, imam bukhari was criticized by his native muhaddaseen due to getting ahadith from ishaq,

Salah bin Muhammad,
“munkar-a-hadith”, za’eef, liar, (agreed)

Yahha bin Abdullah,
Abu hatim said he is nothing, nisa’ee said za’eef, yahya bin saeed said he is nothing, even imam bukhari said in Tareekh-a-Sagheer whatever he reported by “ahl-a-hijaaz” I cross that,

La’ees bin saad,
Got ahadith from every one with out any cross-examination, “muddallas”, yahya bin saeed al q’taan did not like him.

Younis bin yazeed ailee,
Imam ahmed said “munkar-a-hadith”, ibn-a-saad said he is nothing,

Nafay bin abbas,
This is the only hadith reported by Nafay, so the hadith narrated by Nafay has not any importance in the eye of Muhaddaseen.

Muhammad bin bashaar, (known as bandaar)
Umro bin ali baheli said he is a big liar, yahya bin moeen and qawarairi said he is za’eef, ali bin madni said he is liar.

Mo’aser, death 122 hijri (in al rijaal ul kabeer that is shia book) Jabla, death 125 hijri (tahzeeb) Abdullah bin masood (rt) death 33 hijri, so it is impossible for both that they could get ahadith from Ibn-a-masood.

Ismail bin ra’fai (abu ra,fai)
Umro bin ali baheli & abu hatim said he is “munkar-a-hadith” (narrate wrong ahadith) yahya bin moeen said he is nothing, ibn-a-kharash, nisaee, daar qutni said he is “matrook ul hadith, even every one said he is nothing.

Muhammad bin Abdullah (nephew of zuhri)
He is nothing, za’eef, munkar-a-hadith, (agreed)

Ibn-a-abi za’aib (Muhammad bin abdul rehman)
He was trustworthy but not good in those ahadith that are narrated from Zuhri.

Waleed bin muslim damishqi,
He got ahadith from abu sufra (famous liar) and narrates them by the name of authentic Ravis.

Abu baker bin sheeba,
Abu dawood said he is za’eef.

Atta bin meena,
“majhool”, no one know about him exact, it is said he was the slave of ibn-a-abi zabaab death 146 hijri, and abu huraira (rt) death 57 hijri (at muqaam-a-aqeeq) so it is not possible he got ahadith from abu huraira (rt)

Abdul rehman bin adam,
“majhool’ who was he no one know about.

Hammam bin yahya, za’eef,
yahya bin saeed did not like him

Qa’taada basri,
“mudallas” very famous for his “tadlees”

Abdul rehman bin yazeed bin jabber,
“majroh”, not able to trust.

Faraat al qazaaz,
“majhool” no one know about him

Ibn-a-jareeg abdul mulk bin abdul aziz,
He was a very famous “mudallas” narrate wrong ahadith

Abu zubair Muhammad bin muslim,
He was spurious, imam shaubah gave-up to him

Yaqoob bin asim bin urwa,
“majhool” no one know about him

Nauman bin salim,
“majhool” no one know about him

Abdullah bin waleed al-saafi, za’eef,
Nothing, matrook ul hadith, munkar-a-hadith, (agreed)

Attia bin saad bin junaada aw’fee,
Narrate ahadith of “Muhammad bin sa’aib kalbi” (famous liar), He got ahadith from Kalbi and narrates them by the name of abu saeed that people take it as abu saeed khadri (rt)

(Tahzeeb ul tahzeeb, Lisaan ul maizaan by Ibn-a-hajar, Maizaan ul aita’daal by Zahbee)


Allah hafiz
Reply

Ibn Syed
05-14-2005, 02:00 PM
Brother, this forum is for all members. If you want to only talk to brother Kadafi then pm it to him.
:w:
Reply

Uthman
05-14-2005, 03:26 PM
:sl:

I'm sure the views of other members will be appreciated. :)

:w:
Reply

khalid zaheer
05-21-2005, 12:26 PM
asssalaam o alaikum brothers

brother osman i am also looking for views from my friends, and hopeful for healthy views

brother syed this post is in reply of brother kadafi post, i have provide the link of that post, so i used the name of brother kadafi otherwise it is for all my honorable friends. Any how i am sorry if you feel it, sorry again

Allah hafiz
Reply

Ansar Al-'Adl
05-21-2005, 02:33 PM
:sl:
Threads merged.
Reply

khalid zaheer
05-23-2005, 10:41 AM
assalaam o alaikum friends

why and who merged both threads?

Allah hafiz
Reply

S_87
05-23-2005, 10:46 AM
Originally Posted by khalid zaheer
assalaam o alaikum friends

why and who merged both threads?

Allah hafiz
:sl:

Originally Posted by Ansar Al-'Adl
:sl:
Threads merged.

:D
Reply

Chuck
06-02-2005, 12:09 PM
Means, even the misguided Christians and the rightly guided Muslims will have an upper hand over the Jews until the Day of Judgment, and the Jews will not have an absolute ruling authority till then.
Just an observation, the verse in question only says that Allah will grant his (Jesus pbuh) followers predominance till the day of judgement and it doesn't say against who. In his first term, he was mainly facing opposition from the Jews, but it doesn't mean that Jesus and his followers won't face opposition from Jews only in his second coming. As a matter of fact the description of second coming of Jesus fullfils the prophecy of the Messiah that was promised to the Children of Isreal, and many righteous Jews thus may infact join Jesus (p) and competely follow him (p).

According to the hadiths his opposition would be mainly from the Dajjal and his followers (and they won't be only Jews).
Reply

kadafi
06-11-2005, 12:03 AM
Brother Kadafi we can discuss over Ruh when we know what it is, you said there are many meanings of word Ruh and put some examples but brother when word Ruh have not any definition, as Allah said in Quran “they ask you that what is Ruh? Tell them it is beyond your senses (you are not able to understand) it is “Amr-a-Rabbi” so leaves it” (bani isra’eel) then how you got many meanings of it.
Wa'alaikuum Salaam akhee,

Sorry for my delayed reply. The article was written by brother Shaheed.

Concernin' the Ruh, Allah (Exalted is He) said:

"The Ruh (the spirit) is one of the things, the knowledge of which is only with my Lord. And of knowledge, you (mankind) have been given only a little.'')

The Ruh has been described by Allah in the Qu'ran and by the Prophet (PEace and blessings of Allah be upon him) in the Sunnah and various adjectives and verbs have been used in conjuction with the term Ruh. We have to believe in these attributes of the Ruh.

As for the ayat 17 in Surah Maryam, it's established that it was Jibreal.

Shaykh al-Islam Ibn Taymiyah said: the majority of scholars said that this refers to Jibreel (peace be upon him), and that Allaah called him al-Rooh al-Ameen, Rooh al-Qudus and Jibreel.”

In the tafsir of Ibn Khatir, it's stated:

(and he appeared before her in the form of a man in all respects.) [19:17] This means that he came to her in the form of a perfect and complete man. Mujahid, Ad-Dahhak, Qatadah, Ibn Jurayj, Wahb bin Munabbih and As-Suddi all commented on Allah's statement,

[فَأَرْسَلْنَآ إِلَيْهَآ رُوحَنَا]

(then We sent to her Our Ruh,) "It means Jibril.''

Ruh is used differently in the Qu'ran regardin' Jibrael and the soul. Mankind has been given limited knowledge concernin' it.

The problem that you have brother is that you assume to much. No one described how the Ruh looks like, and no one ever attempted to fully describe the unseen. What brother Shaheed has done is to give reference where the Ruh means and what it relates to (i.e. Spirit - Jibrael or soul). Remember, that only a little of the knowledge has been given to mankind and hence why many of the past scholars never discussed it fully.

Brother kadafi a big part of your discussion round about the word “tuwaffa” (3/55) and you got its meaning “to take in full” but this is a one portion of this word, the meaning that could fully covered this word is “to get back as exact as it was given or taken” This is the reason that this word is commonly used for death. Ruh is the part of human that given by Allah at once from aalam-a-amr and the rest (body) is created step by step here in aalam-a-khalq, the word “tuwaffa” deals with the first portion not with both Ruh & Body, because only Ruh is got back not in full. For example

39/42. It is Allâh, Who get back your souls (as it was given to you) (tuwaffa) at the time of death, and of those, too, that die not during their sleep. He keeps those (souls) for which He has ordained death and sends the rest for a term appointed. Verily, in this are signs for a people who think deeply.

6/60. It is He, Who takes your souls (tuwaffa) by night (when you are asleep), and has knowledge of all that you have done by day, then he raises (wakes) you up again that a term appointed (your life period) be fulfilled, then in the end unto Him will be your return. Then He will inform you what you used to do.

Both the ayaat clearly saying that the word “tuwaffa” relate only to Ruh not with the both Ruh & body. In your discussion you tried to prove that the word Tuwaffa is used for those persons too that die not and present above two verses as reference, but, as I have said, we don’t know what is Ruh and how Allah take it back when we are in sleep, its goes out of our bodies or not? May word Ruh used for senses because in sleep we die not but become senseless (in case of death, too, nothing destroy but we lost our senses – remain in sleepy condition) and its common for every one not in a special case. Secondly sleep (for those that die not) is the condition for “tuwaffa” not at any time and it’s for a very limited time. Thirdly sleep is name
Brother, you seem to misconstrue the meanin' of tuwaffa and instead of offerin' a refutal, you claim that it's not related to those who die not.

The term tuwaffa is used for those who die not as evidently in the verse you cited:

It is Allâh Who takes away the souls at the time of their death, and those that die not during their sleep. He keeps those (souls) for which He has ordained death and sends the rest for a term appointed. Verily, in this are signs for a people who think deeply.

Which means those who are alive that do not die. Your claim was that tuwaffa means death, and how can it mean death whilst tuwaffa is used for those who are alive.

You then argued that just because tuwaffa relates to those who sleep, you cited a supplication (dua) from the Prophet (Peace and blessings of Allah be upon him) which I cannot seem to be locating this dua anywhere and it has nothin' to do with tuwaffa since the term used for death ordered by Allah (Exalted is He) is mawt.

Let see another ayah of Surah A’raf

7/37. Who is more unjust than one who invents a lie against Allâh or rejects His Ayât (proofs, evidences, verses, lessons, signs, revelations, etc.)? For such their appointed portion (good things of this worldly life and their period of stay therein) will reach them from the Book (of Decrees) until, when Our Messengers (the angel of death and his assistants) come to them to get back their souls (tuwaffa), they (the angels) will say: "Where are those whom you used to invoke and worship besides Allâh," they will reply, "They have vanished and deserted us." And they will bear witness against themselves, that they were disbelievers.

The word tuwaffa is clearly used for death, when this word is, usually, used for death why we feel the need of and try to change it’s meaning in the case of Isa (as) the reason is only one – the ayaat-a-qurani are less important for us but ahadith have much importance. We have the courage to change the meaning of Quran but not able to leave the ahadith that stand against the Quran.
Subhan'Allah akhee and you call this a reply? Brother, these verses are discussed in the treatise and if you had read it, you would have found that these verses are used figuratively for death.

The article discusses that that takin' the soul at the appointed time is an act of the angels when Allah (Exalted is He) completes anyone's appointed time and commands that death to be given to him. That's why to depict what is happenin', the word mawt is never used but tuwaffa.

Furthermore, the Glorious Qu'ran has used mawt in relation to hayah but NEVER for tuwaffa against hayah.

For instance,

Yet they have taken besides Him other alîhâh (gods) who created nothing but are themselves created, and possess neither harm nor benefit for themselves, and possess no power (of causing) death, nor (of giving) life, nor of raising the dead.

Who has created death and life that He may test you which of you is best in deed. And He is the All-Mighty, the Oft-Forgiving;

And more at 2:260; 30:19; 2:164; 16:65; 45:5; 3:49 & 42:9

Here, the term mawt is used INSTEAD of tuwaffa. If tuwaffa really meant death, then Allah (Exalted is He) would have used tuwaffa but it doesn't.

Molana abaidullah sindhi (very famous Aalim) is saying, in his tafseer (Illhaam ur rahman) for 3/55
“The meaning of “muttawafika” is death. And the ideology that Isa (as) is alive is only a “yahoodi” and “sa’aibee” perception. This concept penetrated in muslims by “yahoodi and irani”. They did not want the muslim pay attention over the ayaah of Surah Saff that the main purpose of revealing islam is to overpowered it (islam) over every other religion, they did not want the muslim act upon and every other religion minimized. So they gave the concept that it will be happened when Isa (as) will descend………………. the base is quran and quran have not any verse that indicating the descending of Isa (as)” (Illhaam ul Rehman, book 2)
The same Ubaidullah Sindhi who rejects the Sahih ahadeeth? Ubaidullah Sindhi is a Deobandi scholar and clearly since he rejects the Sunnah, he automatically rejects many rulings that are not found in the Qu'ran.

5/117. I did not say to them except what Thou didst command me: __ `serve God, my Lord and your Lord,' and I was a witness over them, so long as I remained among them; but when Thou didst take me, Thou Thyself wast the watcher over them; and Thou art a witness over all things.

“Due to the many of the researchers did not take the concept of descending of Isa (as) and Imam Mahdi as Ahl-a-Sunnat’s concept, for example there is no indication of these concepts in famous books “al muwa’qif” + “muqa’sid” and there is no criticism by exegesist or annotator of these books. It means the persons have such “Aqa’aid” did not think over deeply” (Illhaam ur Rehman)
Notice again how the word tuwaffa was used in verse 177 instead of mawt. And which researchers? I could cite the quotations of all the past reconigzed scholars of Islam who wrote about the descendin' of Isa ibn Maryam as a belief of Ahlu As-Sunnah Wal-Jama'ah provided with muttawatir hadeeths.

3/55 Qa’taada and some other “mufasareen” said it means Allah will take him up and then give him death. Ibn-a-abbas said it means death.
Brother, be careful where you take your information from. The hadith pertainin' to Ibn Abbas sayin' that it means death is NOT sahih. It's without an isnad and Bukhari reported it. Ibn Hajar traced the chains of this narration. The correct meaning of tawaffa is hold by the majority of all the tafsirs.

4/159. And there is none of the people of the Scripture (Jews and Christians), but must believe in him ['Iesa (Jesus), son of Maryam (Mary), as only a Messenger of Allâh and a human being], before his ['Iesa (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 will be a witness against them.

Is the word of this verse are claiming or there is any other ayah in quran tells us that Isa (as) will come again, indeed not. These are, only, the thinking and assumptions of peoples, every one assumes from different ayaat of Quran that He will descend, most probably this ayah.

Commonly take the meanings of the words before death – “at the time of the appearance of the angel of death” (as you took too) but it is not right, the ayah is not describing the time, so before death means there could be any time before death. And certainly it should be because ayah is not saying that their Aimaan will not be beneficiary for them, as saying in Quran
Before the ayah you cited, Allah (Exalted is He) said that they neither killed him, nor crucified him. The word used in these ayah is mawt since death is discussed. Isa Ibn Maryam will taste death like everyone else. If that had not been the case, the word tuwaffa would have been used in Surah An-Nisa.

85/40. Then their Faith could not avail them when they saw Our punishment. (Like) this has been the way of Allâh in dealing with His slaves. And there the disbelievers lost utterly (when Our Torment covered them).

It means they embrace Islam in proper time before their death, and would be called Momin.

Let see further, according to you, from the day when this event was happened every yahoodi or Isa’ee is “Momin”, because if you take the death of Isa (as) then He is alive (according to some sects) and up to the day He will die, every yahoodi or isa’ee will has brought “Aiman” over Him, and if you take the death of every yahoodi or isa’ee, the meanings are the same that every one will take Aiman proper time before one’s death. I have cleared above that their Aiman would, indeed, be beneficiary for them. Further you said Isa (as) would be witness against them, what for He would be a witness? When every one has brought Aimaan then what is the need of witness, is He the witness of their Aimaan? Certainly not, because ayah is clearly saying that witness would be against bad or wrong deeds so there would be some that considered “kafir” (it means the assumption that every one will become Momin is not right), but how Isa (as) could be a witness against those persons that died in between the period from taken up to descending?
Let me first state that I really have trouble graspin' what you're saying. This is not to deride your or anything but I can't really fully comprehend what you're sayin'. I would greatly appreciate if you could be more clearler in the future so that no further misunderstandings arise.

Now back to what you tried to say.

What you seem to be forgettin' is that the verse implies the People of the Book durin' the period that he will retrn to earth. All the people of the book will believe in him and become his followers (i.e. Muslims)

Tafsir Ibn Kathir:

(And there is none of the People of the Scripture, but must believe in him, before his death. And on the Day of Resurrection, he will be a witness against them.) Ibn Jarir recorded that Ibn `Abbas commented,

[وَإِن مِّنْ أَهْلِ الْكِتَـبِ إِلاَّ لَيُؤْمِنَنَّ بِهِ قَبْلَ مَوْتِهِ]

(And there is none of the People of the Scripture, but must believe in him, before his death.) before the death of `Isa, son of Maryam, peace be upon him. Al-`Awfi reported similar from Ibn `Abbas. Abu Malik commented;

[إِلاَّ لَيُؤْمِنَنَّ بِهِ قَبْلَ مَوْتِهِ]

(but must believe in him, before his death.) "This occurs after `Isa returns and before he dies, as then, all of the People of the Scriptures will believe in him.''


In the chapter about the Prophets in his Sahih, under, "The Descent of `Isa, Son of Maryam,'' Al-Bukhari recorded that Abu Hurayrah said that the Messenger of Allah said,

«وَالَّذِي نَفْسِي بِيَدِهِ، لَيُوشِكَنَّ أَنْ يَنْزِلَ فِيكُمُ ابْنُ مَرْيَمَ حَكَمًا عَدْلًا، فَيَكْسِرَ الصَّلِيبَ، وَيَقْتُلَ الْخِنْزِيرَ، وَيَضَعَ الْجِزْيَةَ، وَيَفِيضَ المَالُ حَتَّى لَا يَقْبَلَهُ أَحَدٌ، حَتَّى تَكُونَ السَّجْدَةُ خَيْرًا لَهُمْ مِنَ الدُّنْيَا وَمَا فِيهَا»

(By Him in Whose Hands my soul is, the son of Maryam (`Isa) will shortly descend among you as a just ruler, and will break the cross, kill the pig and abolish the Jizyah. Then there will be an abundance of wealth and nobody will accept charitable gifts any more. At that time, one prostration will be better for them than this life and all that is in it.) Abu Hurayrah then said, "Read if you will,

[وَإِن مِّنْ أَهْلِ الْكِتَـبِ إِلاَّ لَيُؤْمِنَنَّ بِهِ قَبْلَ مَوْتِهِ وَيَوْمَ الْقِيَـمَةِ يَكُونُ عَلَيْهِمْ شَهِيداً ]

(And there is none of the People of the Scripture, but must believe in him, before his death. And on the Day of Resurrection, he will be a witness against them.)'' Muslim recorded this Hadith. So, Allah's statement,

[قَبْلَ مَوْتِهِ]

(before his death) refers to the death of `Isa, son of Maryam.


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.

Further more the words “lay uminan’na ba’hee" لَيُؤْمِنَنَّ بِهِ is clearly future sentence (not for past or present) so the verse is clear about that this is for those persons that were alive at that time and would be born after the revealing of this verse. And the other thing is Allah use the word “ahl-a-kitaab” than that of Nisara or Yahood.

So brother as I understand this verse its meaning is “amongst Yahood + Nisara (that were alive at revealing time of this verse and will be born afterward), every one from Ahl-a-Kitaab (but really able to called ahl-a-kitaab) would bring Aimaan over (that Isa (as) was the messenger of Allah and He was not hanged) before one’s death and would be the witness against those (that are insisting Isa (as) is the son of Allah or he was hanged) as Quran says
Brother, again, you're mis-interpretatin' the verse. See how Isa ibn Maryam said "I was a witness over them while I DWELT amongst them" referin' durin' the period that he was send to Bani Israel. And where was the People of the book used in that verse? Bear also in mind that again the word tawwasuf is used when Isa Ibn Maryam said:
"when You took me up"

However, in Surah An-Nisa, he will be a witness for those who believed in him when he returned. Two different time periods which are also explained in these verses. No twistin' required.

And the rest of your "references" ( I don't know whether I should call them references) are incomplete. I cannot search and verify for references who do not have a reference number or a source and moreover, some of them are mis-spelled which makes it even more difficult.

Bear in mind that I have not included quotations from the muttawatir hadith that report the descendin' of Isa Ibn Maryam nor did I dwell in the apparant Quranic verses that explain his return. I did not cite any statements of the major scholars who produced treatis explainin' fully the descendin' of Isa Ibn Maryam. Because I have the feeling that you will not pay attention to these statements since you also didn't pay heed to the explanations by brother sbwus.

In addition, Shias also hold the belief that Isa Ibn Maryam wil return.

Perhaps, when I do have more time, Insha'Allah, I will produce a single post with all the evidence contained in the Qur'an and the Sunnah regardin' the second-coming of Isa Ibn Maryam (Peace be upon him).


Wa'Alaikuum
Reply

Ansar Al-'Adl
06-11-2005, 12:08 AM
:sl:
Originally Posted by kadafi
Perhaps, when I do have more time, Insha'Allah, I will produce a single post with all the evidence contained in the Qur'an and the Sunnah regardin' the second-coming of Isa Ibn Maryam (Peace be upon him).
I think that is an excellent idea to work on after your exams. I look forward to it, insha'Allah.

There are so many misconceptions about the ahadith that need to be refuted subhan'Alah.

Great post, br. kadafi. :)
:w:
Reply

Ansar Al-'Adl
06-17-2005, 11:29 PM
:sl:

Ascension of Jesus (pbuh)

Question: Some recent writings are propagating that Jesus (peace be upon him) died a natural death, never ascended to heaven, and was buried here on Earth. Based on the evidence I gathered, I myself am convinced that Jesus (peace be upon him) was raised to the heavens alive by Allah, and that he will return when Allah wills it. Currently I am stuck at the following two places: 1. The word “raf`” is used 29 times in the Qur’ân, but when it was used to mention the ascension of Jesus (peace be upon him), it is followed by the preposition ilâ (toward) [4:158]. By this usage, the Qur’ân alludes to the ascension of Jesus to Heaven. 2. The word “tawaffâ” is also used in the Quran 29 times, but the problem for me right now is that when used in [3:55] and elsewhere in the Quran, it can either mean “sleep” or “cause to die”. When used in the context of Jesus’ ascension, in my understanding it means that Allah caused him to go into some sort of sleep [4:60]. If you can somehow clarify the above-mentioned words in relation to Jesus’ ascension to heaven linguistically, it would be of great help to me.

Answered by Sheikh Khâlid al-Sayf

The word “tawaffâ”

The word “tawaffâ” essentially means for something “to arrive at its fulfillment”, like the period of time being fulfilled of a person’s months and days on Earth. The word is also used to mean “to take or receive in full” like in “tawaffaytu al-mâl” meaning “I received the money in full. Actually, these two meanings are very close to each other.

The word “tawaffâ” does not mean “to die” except in the presence of a contextual indicator that shows that this meaning is intended. It may be used to mean death or other things, but this is something understood from the context in which the word is being used.

In Arabic, there are three usages in which the word “tawaffâ” is used:

The first is “sleep”. Allah says: “Allah takes (yatwaffâ) the souls at the time of their death, and those that die not during their sleep; then He withholds those on whom He has passed the decree of death and sends the others back till an appointed term; most surely there are signs in this for a people who reflect.” [Sûrah al-Zumar: 42]

Here the word “tawaffâ” refers to the taking the souls from their voluntary actions during sleep and withholding fully the rational faculties and discretion until the person wakes up.

The second is “death”. This is in the context of a person’s time coming to an end. Here, the soul is taken without the body, so that Allah takes over full possession of the soul. Allah says: “until, when death comes unto one of you, Our messengers receive him (tawaffathu) , and they neglect not.” [Sûrah al-An`âm: 61]

As for the body, there is no reference to it being taken or received. It remains on the Earth and is covered by the soil.

The third is the taking of the body and soul together. This is what happened with Christ (peace be upon him). In this way, he ceased to be in the state of the people of Earth who need food, drink, clothing, and rest. His state is not like that of the denizens of the Earth in such matters.

Here we have the meaning of “tawaffâ” in the verse: “Behold! Allah said: ‘O Jesus! I will take you (mutawaffîka) and raise you to Myself” [Sûrâh Âl `Imrân: 55] It means that Allah will take him and raise him up from the Earth without death. There are two possible, equally valid understandings of this:

1. Allah is saying: “I am raising you up wholly so that they will not beset you with anything.”

2. Allah is saying: “I am receiving you.”

Nowhere does Allah ever mention in the Qur’ân that Christ died or was killed. If Allah had wanted to inform us that Jesus (peace be upon him) had died, he would have said: “They did not kill him nor did they crucify him. Instead he died.” This is not what is being said in the Qur’ân. If Allah had intended death when he says “tawaffâ” that would make Christ (peace be upon him) no different than the rest of the people in that their souls are taken up. If Christ’s soul had left his body, his body would have remained on Earth like the bodies of the rest of the Prophets. This is why Allah says: “Nay, Allah raised him up to Himself” [Sûrah al-Nisâ’: 158] in order to make it clear that the raising up took place upon both the soul and the body.

This is attested to by all the authentic hadîth regarding the descent of Jesus (peace be upon him) at the end of time in body and soul. These hadîth are many and they are well-known. They have reached us with so many lines of transmission so as to be mutawâtir.

Jesus’ return is also attested to by Allah’s words: “And there is none of the People of the Scripture but will certainly believe in him before his death. And on the Day of Resurrection, he will be a witness against them.” [Sûrah al-Nisâ: 159]

This verse refers to his death after returning at the end of time. This is why the verb “will certainly believe” comes a promise that is indicative of the future tense.

Then we have the hadîth where the Prophet (peace be upon him) said: “By Him in Whose hand is my life, the son of Mary (peace be upon him) will descend among you as a just judge. He will break crosses, kill swine and abolish Jizya and the wealth will pour forth to such an extent that no one will accept it.” [ (2222) and Sahîh Muslim (155)]

In summary, the term “tawaffâ” in Arabic does not in itself apply to the spirit to the exclusion of the body, or necessarily to both together, nor to sleep – except by way of the context in which it is used. This is the case for many Arabic words.

The word “raf`”

The word “raf`” essentially means “to place”. It can be used for physical objects or for abstract concepts. With respect o physical objects, its literal meaning is that of being moved to a higher position. And object can be raised. A plane or a wave can rise on its own.

With respect to abstract meanings, the term is understood according to the requirements of how it is being used. For example, the Prophet (peace be upon him) said: “The pen is lifted from three, the child until he matures…” In this context, it refers to the absence of legal accountability. In another context, we say that a person experiences a raise in his social status, prestige, and nobility.

As for the meaning of “raf`” in the verse: “Nay, Allah raised him up to Himself” [Sûrah al-Nisâ’: 158], this refers to being raised in a physical, spatial sense. This is because when the word is used in connection with physical bodies, it is meant literally to mean movement to a higher position in space. This is what occurred with Christ (peace be upon him).

The understanding of actual movement through space is further supported by the fact that the verb is followed by prepositional phrase “ilayhi” (to Himself).

In summary, the term “raf`” as used in the verse is on its literal meaning that Jesus (peace be upon him) was raised up in both body and spirit, since the term is used literally in this way when referring to physical bodies. It is not to be understood metaphorically.

From:
http://www.islamtoday.com/show_detai...main_cat_id=18

:w:
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Najiullah
04-19-2006, 04:33 AM
excellent post
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