Is the Prophet Muhammad (peace and blessings of Allaah be upon him) mentioned in the Bible?

 

What sort of references can I use to confirm that what GOD intended as regards His will, and that His will has been changed by christian scribes/translators? Also, if you could tell me where in the Bible it speaks of the Prophet Muhammad, does it mention his name or it is symbolic?.

Praise be to Allaah.
 

 

Allaah says in His Book (interpretation of the meaning): 

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

[al-Saff 61:6] 

“Those who follow the Messenger, the Prophet who can
neither read nor write (i.e. Muhammad) whom they find written with them in
the Tawraat (Torah) and the Injeel (Gospel)— he commands them for Al-Ma‘roof
(i.e. Islamic Monotheism and all that Islam has ordained); and forbids them
from Al-Munkar (i.e. disbelief, polytheism of all kinds, and all that Islam
has forbidden); he allows them as lawful At-Tayyibaat (i.e. all good and
lawful as regards things, deeds, beliefs, persons and foods), and prohibits
them as unlawful Al-Khabaa’ith (i.e. all evil and unlawful as regards
things, deeds, beliefs, persons and foods), he releases them from their
heavy burdens (of Allaah’s Covenant with the children of Israel), and from
the fetters (bindings) that were upon them. So those who believe in him
(Muhammad), honour him, help him, and follow the light (the Qur’aan) which
has been sent down with him, it is they who will be successful”

[al-A’raaf 7:157] 

These two verses indicate that the Prophet (peace and
blessings of Allaah be upon him) is mentioned in the Torah and the Gospel
(the Bible), no matter how much the Jews and Christians claim that he is
not, for the word of Allaah is the best and most truthful of words. 

Some of the things mentioned in the previous Books are as
follows: 

1 – In the Torah, in the Book of Deuteronomy 18:18-19 it
says: 

“I will raise up for them a prophet like you from among their
brothers; I will put my words in his mouth, and he will tell them everything
I command him.

If anyone does not listen to my words that the prophet speaks
in my name, I myself will call him to account.”

(New International Version) 

This text is still extant among them. With regard to the
phrase “from among their brothers” – if that prophet were to be from among
the Children of Israel, it would have said, “I will raise up for them a
prophet from among them.” But it says “from among their brothers” – i.e.,
from among the sons of Ismaa’eel (Ishamel). 

Secondly, it says in the Gospel of John 16:6-8, 12-13: 

“It is for your good that I am going away. Unless I go away,
the Counselor [Paraclete] will not come to you; but if I go, I will send him
to you. 8When he comes, he will convict the world of guilt in
regard to sin…

I have much more to say to you, more than you can now bear.
13But when he, the Spirit of truth, comes, he will guide you into
all truth. He will not speak on his own; he will speak only what he hears,
and he will tell you what is yet to come.”

(New International Version) 

This cannot apply to anyone except the Prophet (peace
and blessings of Allaah be upon him).

Secondly: Ibn al-Qayyim (may Allaah have mercy on him) said:
It says in the Torah, in the fifth book [Deuteronomy 33:2]:  

“The LORD came from Sinai and dawned over them from Seir; he
shone forth from Mount Paran. He came with myriads of holy ones from the
south, from his mountain slopes [or: from his right hand went a fiery law
for them].” 

(New International Version; alternative version of last
phrase – the meaning of which is unclear in the original Hebrew texts – is
from the King James Version) 

This refers to the three Prophethoods: the Prophethood of
Moosa (Moses), the Prophethood of ‘Eesa (Jesus) and the Prophethood of
Muhammad (peace and blessings of Allaah be upon him). “Coming from
Sinai” refers to the mountain where Allaah spoke to Moosa and called him and
told him he was a Prophet. “Dawning over them from Seir” refers to the
appearance of the Messiah from Bayt al-Maqdis (Jerusalem). Seir is a village
that is still known there to this day. So this was a foretelling of the
Prophethood of the Messiah.  

“Paran” refers to Makkah. Allaah likens the Prophethood of
Moosa to the coming of the dawn, and the Prophethood of the Messiah after
him to the rising of the sun, and the Prophethood of the Seal of the
Prophets to the sun rising high in the sky and its light reaching all over
the earth. And it came to pass exactly as foretold, for Allaah dispelled the
night of kufr with the Prophethood of Moosa, and the light increased with
the Prophethood of the Messiah, and was completed and reached everywhere on
earth with the Prophethood of Muhammad (peace and blessings of Allaah
be upon him). These three Prophets who were mentioned in this foretelling
were also mentioned in the beginning of Soorat al-Teen (interpretation of
the meaning): 

“By the fig, and the olive.

2. By Mount Sinai.

3. By this city of security (Makkah)”

[al-Teen 95:1-3] 

End quote. See Hidaayat al-Hayaara, p. 110; and Ibn
al-Qayyim’s comments on the Old Testament, Deuteronomy 33:1. 

Fourthly: Shaykh ‘Abd al-Majeed al-Zandaani said in his book
al-Bishaaraat bi Muhammad (peace and blessings of Allaah be upon
him) fi’l-Kutub al-Samawiyyah al-Saabiqah that in the 22nd
chapter of the Gospel of Barnabas it says: 

“And this will continue until there comes Muhammad the
Messenger of God who, when he comes, will expose this deceit to those who
believe in the laws of God.”

 And it says in the Book of Isaiah: 

“I have made your name Muhammad O Muhammad, O beloved of the
Lord, your name will abide forever.” 

And it says in the Book of Isaiah: 

“What I have given to him I will not give to anyone else:
Ahmad, because he praises God and this praise comes from the best part of
the earth, and this will bring joy to mankind and they will recite the word
of divine unity on every hill and glorify God in every high place.” 

Many scholars have mentioned the places in the Bible where
the name of the Prophet (peace and blessings of Allaah be upon him) is
mentioned. Sometimes his name is mentioned clearly, and sometimes he is
described in ways that can only apply to him (peace and blessings of
Allaah be upon him). 

You should note that the books of the Bible as they exist
today have been altered and changed. This fact has been stated by non-Muslim
historians, but despite all that we still find in the Bible the foretelling
of the coming of the Messenger of Allaah (peace and blessings of Allaah
be upon him). Shaykh Rahmat-Allaah al-Hindi stated that every time the
Christians were able to change something they did so, hence you will find
that some of the ancient scholars quote passages from the Bible that no
longer exist. But there are still other passages that foretell the
Prophethood of the Prophet (peace and blessings of Allaah be upon him)
and his coming. 

It should be noted that we have to arm ourselves with
adequate sound knowledge in order to debate with the Christians, because
even if they have no proof, they will still try to sow the seeds of doubt in
people’s hearts so that they will give in to these wrong ideas and so that
the truth will be concealed. “But Allaah will bring
His Light to perfection even though the disbelievers hate (it)” [al-Saff
61:8 – interpretation of the meaning].  

Some of the most useful books on this topic are: Izhaar
al-Haqq by Shaykh Rahmat-Allaah al-Hindi; Kitaab Hidaayat al-Hayaara
by Ibn Al-Qayyim; and al-Jawaab al-Saheeh by Ibn Taymiyyah. And
Allaah knows best.

Islam Q&A

 

The Gospels that are extant nowadays were written after the time of ‘Eesa (peace be upon him) and have been tampered with a great deal

 

It is well known among us Muslims that Allaah revealed the Gospel (Injeel) to ‘Eesa (peace be upon him), but when I studied some things about Christianity, they told me that the Gospel was not brought by the Messiah, rather it was written by the disciples of the Messiah after the crucifixion (or after Allaah raised him up to Him, as it says in the Qur’aan). How can we reconcile between the two views?.

Praise be to Allaah.
 

 

There is no contradiction between the two views such that we
would need to ask how they can be reconciled. Rather the reason why the
questioner is confused is that he is mixing up two things that we must
believe in and that are both true, praise be to Allaah. 

The first issue is the Gospel that was revealed from the Lord
of the Worlds to the Prophet of Allaah ‘Eesa (peace be upon him). Belief
that Allaah revealed a Book to His Prophet ‘Eesa and that the name of this
book was the Gospel (Injeel), are basic principles of faith that we must
believe in. Allaah says (interpretation of the meaning): 

“The Messenger (Muhammad) believes in what has been sent
down to him from his Lord, and (so do) the believers. Each one believes in
Allaah, His Angels, His Books, and His Messengers. (They say,) ‘We make no
distinction between one another of His Messengers’ — and they say, ‘We hear,
and we obey. (We seek) Your forgiveness, our Lord, and to You is the return
(of all)’”

[al-Baqarah 2:285] 

The Prophet (peace
and blessings of Allaah be upon him) said to Jibreel, when he asked him
about faith, as mentioned in the well-known hadeeth: “Faith means to believe
in Allaah, His angels, His books, His messengers, the Last Day, and to
believe in His divine will and decree, both good and bad.” (Agreed upon). 

Disbelieving in that or doubting it is misguidance and kufr
or disbelief in Allaah. Allaah says (interpretation of the meaning): 

“O you who believe! Believe in Allaah, and His Messenger
(Muhammad), and the Book (the Qur’aan) which He has sent down to His
Messenger, and the Scripture which He sent down to those before (him); and
whosoever disbelieves in Allaah, His Angels, His Books, His Messengers, and
the Last Day, then indeed he has strayed far away.

137. Verily, those who believe, then disbelieve, then
believe (again), and (again) disbelieve, and go on increasing in disbelief;
Allaah will not forgive them, nor guide them on the (right) way”

[al-Nisa’ 4:136-137] 

“Verily, those who disbelieve in Allaah and His Messengers
and wish to make distinction between Allaah and His Messengers (by believing
in Allaah and disbelieving in His Messengers) saying, “We believe in some
but reject others,” and wish to adopt a way in between.

151. They are in truth disbelievers. And We have prepared
for the disbelievers a humiliating torment”

[al-Nisa’ 4:150-151]

 The
second issue is the Gospel or, more precisely, the Gospels that the
Christians have today. Although one of the basic principles of our faith is
to believe in the Gospel that was revealed to ‘Eesa, we also believe that
there is no longer any book that remained as it was revealed by Allaah,
neither the Gospel nor anything else, apart from the Qur’aan. Even the
Christians themselves do not believe that the books that they have before
them were revealed in that form from God, nor do they claim that the Messiah
wrote the Gospel or at least that it was written during his lifetime. Imam
Ibn Hazm (may Allaah have mercy on him) says in al-Fasl fi’l-Milal
(2/2): 

We
do not need to try hard to prove that the Gospels and all the books of the
Christians did not come from God or from the Messiah (peace be upon him), as
we needed to do with regard to the Torah and the books attributed to the
Prophets that the Jews have, because the Jews claim that the Torah that they
have was revealed from God to Moosa, so we needed to establish proof that
this claim of theirs is false. With regard to the Christians, they have
taken care of the issue themselves, because they do not believe that the
Gospels were revealed from God to the Messiah, or that the Messiah brought
them, rather all of them from first to last, peasants and kings, Nestorians,
Jacobites, Maronites and Orthodox are all agreed that there are four
historical accounts written by four known men at different times. The first
of them is the account written by Matthew the Levite who was a disciple of
the Messiah, nine years after the Messiah was taken up into heaven. He wrote
it in Hebrew in Judaea in Palestine, and it filled approximately
twenty-eight pages in a medium-sized script. The next account was written by
Mark, a disciple of Simon ben Yuna, who was called Peter, twenty-two years
after the Messiah was taken up into heaven. He wrote it in Greek in Antioch
in the land of the Byzantines. They say that the Simon mentioned is the one
who wrote it, then he erased his name from the beginning of it and
attributed it to his disciple Mark. It filled twenty-four pages written in a
medium-sized script. This Simon was a disciple of the Messiah. The third
account written was that of Luke, a physician of Antioch who was also a
disciple of Simon Peter. He wrote it in Greek after Mark had written his
account, and is similar in length to the Gospel of Matthew. The fourth
account was written by John the son of Zebedee, another disciple of the
Messiah, sixty-odd years after the Messiah has been taken up into heaven. He
wrote it in Greek, and it filled twenty-four pages in a medium-sized script.
End quote. 

 

Shaykh al-Islam Ibn Taymiyah said in al-Jawaab al-Saheeh (3:21): 

With
regard to the Gospels that the Christians have, there are four Gospels,
Matthew, Mark, Luke and John. They are agreed that Luke and Mark did not see
the Messiah, rather he was seen by Matthew and John. These four accounts
which they call the Gospel, and they call each one of them a Gospel, were
written by these men after the Messiah had been taken up into heaven. They
did not say that they are the word of God or that the Messiah conveyed them
from God, rather they narrated some of the words of the Messiah and some of
his deeds and miracles. End quote. 

 

Moreover, these books which were written after the time of the Messiah did
not remain in their original form. The original versions were lost long ago.
Ibn Hazm said: 

With
regard to the Christians, there is no dispute among them or anyone else that
only one hundred and twenty men believed in the Messiah during his lifetime…
and all of those who believed in him concealed themselves and were afraid
during his lifetime and afterwards; they called people to his religion in
secret and none of them disclosed himself or practised his religion openly,
because any of them who was caught was executed. 

They
continued in this manner, not showing themselves at all, and they had no
place where they were safe for three hundred years after the Messiah was
taken up into heaven. 

 

During this time, the Gospel that had been revealed from Allaah disappeared,
apart from a few verses which Allaah preserved as proof against them and as
a rebuke to them, as we have mentioned. Then when the Emperor Constantine
became a Christian, then the Christians prevailed and started to practise
their religion openly and assemble in safety. 

If a
religion is like this, with its followers practicing it in secret and living
in constant fear of the sword, it is impossible for things to be transmitted
soundly via a continuous chain of narrators and its followers cannot protect
it or prevent it from being distorted. 

End
quote. Al-Fasl, 2/4-5. 

In
addition to this huge disruption in the chain of transmission of their
books, which lasted for two centuries, these books did not remain in the
languages in which they were originally written, rather they were
translated, more than once, by people whose level of knowledge and honesty
is unknown. The contradictions in these books and their shortcomings are
among the strongest evidence that they have been distorted and that they are
not the Gospel (Injeel) that Allaah revealed to His slave and Messenger
‘Eesa (peace and blessings of Allaah be upon him). Allaah indeed spoke
the truth when He said (interpretation of the meaning): 

 

“Had it been from other than Allaah, they would surely, have found therein
many a contradiction”

He is asking about the grammar of the word al-Saabi’oon and how we can refute those who say that it is a grammatical error in the Qur’aan

 

I would like to know about the grammar of the word al-saabi’oon in Soorat al-Maa’idah. Why does it appear in the nominative form (al-saabi’oon ) when it appears in another soorah in the accusative (al-saabi’een ), although the syntax in both passages is very similar? This was the cause of a great argument between myself and a Christian person who says that there are grammatical mistakes in the Qur’aan. I told him that I would leave Islam if there was a single grammatical mistake in the Qur’aan. I said this out of strong faith and certainty that the Qur’aan is the word of Allaah, glorified and exalted be He far above what the fabricators say.

Praise be to Allaah.
 

 

The word al-Saabi’een  (in the accusative) appears in Soorat
al-Baqarah and Soorat al-Hajj, where Allaah says (interpretation of the
meaning): 

“Verily, those who believe and those who are Jews and
Christians, and Sabians [wa’l-saabi’een ], whoever believes in Allaah and
the Last Day and does righteous good deeds shall have their reward with
their Lord, on them shall be no fear, nor shall they grieve”

[al-Baqarah 2:62] 

“Verily, those who
believe (in Allaah and in His Messenger Muhammad), and those who are Jews,
and the Sabians [wa’l-saabi’een], and the Christians, and the Majoos, and
those who worship others besides Allaah; truly, Allaah will judge between
them on the Day of Resurrection. Verily, Allaah is over all things a
Witness”

[al-Hajj 22:17] 

The same word appears in the nominative form in Soorat
al-Maa’idah, where Allaah says (interpretation of the meaning): 

“Surely, those who believe (in the Oneness of Allaah, in
His Messenger Muhammad and all that was revealed to him from Allaah), and
those who are the Jews and the Sabians [wa’l-saabi’oon] and the Christians,
— whosoever believed in Allaah and the Last Day, and worked righteousness,
on them shall be no fear, nor shall they grieve”

[al-Maa’idah 5:69] 

In the first two verses, there is nothing difficult about the
grammar, because the word al-saabi’een follows the conjunction waw (and) is
in agreement with the word alladheena (those who); it is the noun of
the particle inna (translated here as “verily”) and as such appears
in the accusative form of the sound masculine plural, in accordance with the
rules of Arabic grammar. 

Where the confusion arises is in the third verse quoted, from
Soorat al-Maa'idah, where the word appears in the same position with regard
to word order, but appears in the nominative form.  

The grammarians and mufassireen explained this in several
ways, and they mentioned several well-known similar usages in Arabic. It is
sufficient here to quote just three of them, which are among the most well
known. 

1 – The word order in the verse differs from everyday usage.
Based on that, the meaning is that those who believe, and those who are the
Jews and the Christians, whosoever believed in Allaah … on them shall be no
fear, nor shall they grieve, and the same applies to the Sabians. So the
subject appears in the nominative, as is indicated by the waw of the sound
masculine plural. There is a similar example in Arabic verse where the poet
says: 

Faman yaku amsa bi’l-madeenati rahlahu       fa inni wa
qayyaarun biha la ghareeb

(Whoever ends up in Madeenah with his saddle, then Qayyaar
and I are strangers). 

The point here is that the word Qayyaar – which is the name
of his horse or camel – appears in the nominative here (qayyaarun) because
it is the subject. It does not appear in the accusative even though it is
preceded by the particle inna (inni = inna + the yaa (i) which is the
accusative suffix representing the first person singular pronoun following
the particle inna).   

2 – The word al-saabi’oon is the subject and the word
al-nasaara (Christians) is in agreement with it. The phrase man aamana
Billaah (whoever believed in Allaah) is the predicate of al-saabi’oon
. The predicate of inna is omitted here, as is indicated by the predicate of
the subject al-saabi’oon . A similar usage in Arabic appears in the
line of verse: 

Nahnu bima ‘indina wa anta bima   
‘indika raadin wa’l-amru mukhtalif

(We with what we have
and you with what you have are content, even though it is different). 

The point here is that the subject nahnu (we) is not
followed by its predicate, because the predicate of anta (you) is
sufficient. The predicate of anta – raadin (content) –
includes the predicate of the first subject, nahnu (we). What these
words mean is: we are content with what we have and you are content with
what you have. 

3 – The word al-saabi’oon appears in conjunction with
the word that takes the place of the noun of inna. If any of these
particles – inna and its “sisters” – comes at the beginning of a
nominal sentence that is composed of a subject and predicate, the noun of
inna was originally nominative because it is the subject, before the
word inna was introduced. Hence the word al-saabi’oon  is nominative
because it is a word that takes the place of the noun of inna. 

See Awdah al-Masaalik by Ibn Hishaam, with a
commentary by Muhiy al-Deen (1/352-366); and the Tafseer al-Shawkaani
wa’l-Aloosi, on this verse. 

What you have mentioned,
about your certain faith in the words of Allaah, is what is expected of
every Muslim. Allaah says (interpretation of the meaning): 

“Do they not then consider the Qur’aan carefully? Had it
been from other than Allaah, they would surely, have found therein many a
contradiction”

[al-Nisa’ 4:82] 

One of the things of
which we must be certain is that this phrase, with this pronunciation, was
revealed like this. This is how it was pronounced by the Prophet (peace
and blessings of Allaah be upon him), this is how the Muslims learned it
from him and recited it, and wrote it in the Mus-hafs, and they were pure
Arabs. This became a new principle by means of which we learned a new usage
of conjunctions in Arabic, even though it is not a common usage, but it is
very eloquent and evocative… (End quote) 

Ibn ‘Aashoor tried to explain the eloquence of this word
al-saabi’oon  appearing in the nominative. He said words to the effect
that: the nominative in this context is unusual, so it makes the reader
pause and wonder why this word is put in the nominative, when it would
usually appear in the accusative.  

See the commentary on the verse from al-Maa'idah in
Tafseer Ibn ‘Aashoor. 

For more information on who the Sabians were, see the answer
to the question: “49048”. 

But there are a few points that should be noted from this
discussion: 

Firstly: We should take an interest in shar’i knowledge; it
is not sufficient to rely only on faith that we already have in our hearts
even though that is the greatest source of protection.  If shar’i (Islamic)
knowledge is added to that then – in sha Allaah – it will give extra
protection against doubts and confusion that the enemies of our religion may
try to stir up. 

Secondly: questions like this draw attention to the extent of
negligence concerning one of the most important duties that we have towards
the Book of Allaah, which is the duty to study and ponder it, not just
recite it. Allaah says (interpretation of the meaning): 

“(This is) a Book (the Qur’aan) which We have sent down to
you, full of blessings, that they may ponder over its Verses, and that men
of understanding may remember”

[Saad 38:29] 

Shaykh Ibn Sa’di (may
Allaah have mercy on him) said: This is the reason why it was revealed, so
that people may ponder its verses, derive knowledge from it and contemplate
its meanings and rulings. For by studying it and contemplating its meanings,
and studying it time after time, they will attain its blessings and
goodness. This indicates that we are encouraged to study the Qur’aan, and
that this is one of the best of deeds, and that reading that includes
pondering the meanings is better than a quick recitation that does not
achieve this purpose. The evidence for this is that if we were to undertake
this obligation time after time, these verses would cause us to stop and
wonder about the meaning, so that we would ask about it and research it,
before we are confronted with specious arguments from our enemies. 

Thirdly: If we undertook the two obligations referred to
above, we would be qualified to take the initiative and call others, telling
them of the truth that we have and informing them – in the best manner – of
the falseness of their ways, instead of being on the defensive, weak and
defeated. And Allaah is the Source of strength.

 

Foretelling of the Prophet(peace and blessings of Allaah be upon him) in the Bible

 

 

Foretelling of the Prophet(peace and blessings of Allaah be upon him) in the Bible

ar - en - es - fr - ur - id

Some folowers of Islam tell me that Muhammad and Jesus were two of the great prophets .  They tell me that the reason Muhammad wasn't mentioned in the Bible was because he was born after the Bible was already written.  Well, Jesus was born after the Old Testiment was written, yet there were over 600 prophesy's in the Old Testiment about Jesus that all came true, yet there are NO prophesy's about Muhammad in the entire Bible.  How can Muhammad be like Jesus if that is true?

 

Praise be to Allaah. 

This is one of two cases: either this man
is ignorant and what he says is of no significance, or what he says
is a fabrication and a lie. We Muslims know well the aayah (Qur’aanic
verse) in which Allaah says (interpretation of the meaning):

“Those
who follow the Messenger, the Prophet who can neither read nor write
(i.e. Muhammad) whom they find written with them in the Tawraat (Torah)
(Deut, xviii 15) and the Injeel (Gospel) (John, xiv 16), — he commands
them for Al-Ma‘roof (i.e. Islâmic Monotheism and all that Islam has
ordained); and forbids them from Al-Munkar (i.e. disbelief, polytheism
of all kinds, and all that Islam has forbidden); he allows them as lawful
At‑Tayyibaat (i.e. all good and lawful as regards things, deeds,
beliefs, persons and foods), and prohibits them as unlawful Al‑Khabaa’ith
(i.e. all evil and unlawful as regards things, deeds, beliefs, persons
and foods), he releases them from their heavy burdens (of Allaah’s
Covenant with the children of Israel),
and from the fetters (bindings) that were upon them. So those who believe
in him (Muhammad), honour him, help him, and follow the light (the Qur’aan)
which has been sent down with him, it is they who will be successful

[al-A’raaf 7:157] 

Ibn Katheer (may Allaah have mercy on
him) said in his commentary (tafseer) on this verse:

“ ‘Those who follow the Messenger, the Prophet who can neither read nor write
whom they find written with them in the Tawraat (Torah) and the Injeel
(Gospel)’ – this is a description of Muhammad
(peace and blessings of Allaah be upon him) in the books of the Prophets
who gave their nations the glad tidings of his coming and commanded
them to follow him. This description is still there in their books and
their scholars and rabbis know it. Imaam Ahmad narrated: Ismaa’eel told
us from al-Jareeri from Abu Sakhr al-‘Aqeeli, a man from among the Bedouin
told me, I brought a milch-camel to Madeenah during the lifetime of
the Messenger of Allaah (peace
and blessings of Allaah be upon him). When I had sold her, I said, “Let
me meet this man [the Prophet (peace
and blessings of Allaah be upon him)] and listen to him.” I met him
walking between Abu Bakr and ‘Umar, and I followed them until they came
to a Jewish man who was reading from a scroll of the Torah, consoling
himself for the plight of his son who lay dying, a boy who was very
handsome and good looking. The Messenger of Allaah
(peace and blessings of Allaah be upon him) said, ‘I ask you by the
One Who revealed this Torah, do you find any mention in this book of
yours of my attributes and my coming?’ The man gestured with his head
to indicate ‘No’. But his son said, ‘Yes indeed, by the One who revealed
the Torah, we do find mention of your attributes and your coming in
our book, and I bear witness that there is no god except Allaah and
that you are the Messenger of Allaah.’ [The Prophet
(peace and blessings of Allaah be upon him)] said, ‘Keep this Jew away
from your brother.’ Then he took care of shrouding him and praying [the
funeral prayer] over him.” This is a qawiy
jayyid hadeeth.

 It was narrated that ‘Ataa’ ibn Yassaar
said: “I met ‘Abd-Allaah ibn ‘Amr and said, ‘Tell me about the attributes
of the Messenger of Allaah (peace
and blessings of Allaah be upon him) described in the Torah.’ He said,
‘Yes, by Allaah he is described in the Torah as he is described in the
Qur’aan (interpretation of the meaning): “Verily,
We have sent you (O Muhammad) as a witness, as a bearer of glad tidings,
and as a warner” [al-Fath 48:8] – and as a saviour to the
unlettered; you are My slave and My messenger; your name is al-Mutawakkil;
you are not harsh and aggressive; Allaah will not take him (in death)
until He has straightened a crooked nation through him so that they
will say that there is no god except Allaah, and has opened hard hearts,
deaf ears and blind eyes.’”  ‘Ataa’ said: “Then I met Ka’b (who
was one of the People of the Book who had become Muslim) and I asked
him about that, and he told me exactly the same, not even one letter
was different…” 

Al-Bukhaari narrated in his Saheeh
that ‘Ataa’ ibn Yassaar said: “ I met ‘Abd-Allaah ibn ‘Amr ibn al-‘Aas
(may Allaah be pleased with him) and said, ‘Tell me about the description
of the Messenger of Allaah (peace
and blessings of Allaah be upon him) in the Torah. He said, ‘‘Yes, by
Allaah, he is described in the Torah in some of the same terms as he
is described in the Qur’aan (interpretation of the meaning): “Verily,
We have sent you (O Muhammad) as a witness, as a bearer of glad tidings,
and as a warner” [al-Fath 48:8] – and as a saviour to the
unlettered; you are My slave and My messenger;  your name is al-Mutawakkil;
he is not harsh and aggressive, and he does not make a noise in the
market-place; he does not repay evil with evil, rather he overlooks
and forgives; Allaah will not take him (in death) until He has straightened
a crooked nation through him so that they will say that there is no
god except Allaah, and has opened hard hearts, deaf ears and blind eyes.’”

(al-Bukhaari, al-Fath,
no. 2125)

 Allaah did not send any Prophet without
taking from him the covenant and promise that if the Prophet Muhammad
(peace and blessings of Allaah
be upon him) were to appear during his lifetime, he would follow Muhammad
(peace and blessings of Allaah
be upon him).

 Allaah says in Soorat Aal ‘Imraan (which
no Christian reads with an open mind but he will become Muslim) (interpretation
of the meaning):

“And (remember)
when Allaah took the Covenant of the Prophets, saying: ‘Take whatever
I gave you from the Book and Hikmah (understanding of the Laws of Allaah),
and afterwards there will come to you a Messenger (Muhammad) confirming
what is with you; you must, then, believe in him and help him.’ Allaah
said: ‘Do you agree (to it) and will you take up My Covenant (which
I conclude with you)?’ They said: ‘We agree.’ He said: ‘Then bear witness;
and I am with you among the witnesses (for this).’”

[Aal ‘Imraan 3:81] 

Al-Qurtubi (may Allaah have mercy on him)
said in his commentary (tafseer) on this verse:

It is said that Allaah took the covenant from the Prophets
that they would confirm one another, and He commanded them to believe
in one another. This is the meaning of believing and helping (‘you
must, then, believe in him and help him’)… Taawoos said:
Allaah took the covenant from the first Prophets that they would believe
in the Message of the later Prophets…

The Messenger here is Muhammad
(peace and blessings of Allaah be upon him), according to the view of
‘Ali and Ibn ‘Abbaas (may Allaah be pleased with them).

Allaah took the covenant from all the Prophets that they
would believe in Muhammad (peace
and blessings of Allaah be upon him) if they met him, and He commanded
them to take the same covenant from their nations.

If you want to know more about the references
to the coming of the Prophet (peace
and blessings of Allaah be upon him) in the Bible (even after it has
been altered!) we refer you to the books “Muhammad
(peace and blessings of Allaah
be upon him) in the Bible” and “What
the Bible says about Muhammad (peace
and blessings of Allaah be upon him)” by Ahmad Deedat.

We ask Allaah to guide you.

Ruling on obtaining the previous scriptures

 

Is it permissible for a Muslim to obtain the Injeel (Gospel) to find out the words of Allaah to His slave and Messenger ‘Eesa (Jesus – peace be upon him)?

 Praise be to Allaah. 

It is not permissible to obtain any of the previous
scriptures which came before the Qur’aan, such as the Injeel (Gospel
or New Testament), Tawraat (Torah or Old Testament) and others, for
two reasons.  

The first reason is that anything in them that
is beneficial has been explained by Allaah in the Qur’aan.  

The second reason is that the Qur’aan frees us
from any need for these books. Allaah says (interpretation of the meaning):

“It is He Who has sent down the
Book (the Qur’aan) to you (Muhammad) with truth, confirming what came
before it [Aal ‘Imraan 3:3]

 “And We have sent down to
you (O Muhammad) the Book (this Qur’aan) in truth, confirming the Scripture
that came before it and Mohaymin (trustworthy in highness and a witness)
over it (old Scriptures). So judge among them by what Allaah has revealed
[al-Maa’idah 5:48]

 So whatever good may be in the previous
books is to be found in the Qur’aan.

 With regard to the questioner’s statement
that he wants to find out what Allaah said to His slave and Messenger
‘Eesa, this information is to be found in what Allaah has told us in
the Qur’aan. So there is no need to look elsewhere. Moreover, the Injeel
(Gospel) that is extant today is distorted. The evidence for that is
the fact that there are four Gospels which contradict one another; there
is no one Gospel which can be relied upon. 

But the seeker of knowledge who has sufficient knowledge
to be able to tell truth from falsehood, may be allowed to read (the
previous scriptures) in order to refute the falsehood found therein
or to leave the followers of the scriptures with no excuse for not knowing
that they are false. 

If a Jew or Christian believes that Allaah is One but does not rule according to the Qur’aan

 

If today there is a jew or a christian who believes in Alaah and that he has no partner. He believes in the prophethood of the Messenger of Allaah . But he does not rule by the Qur'aan even though he accepts it as being from Allaah, but he deems it permissible to rule by the original torah. Is he a muslim.
This needs a quick response if you can , for dawah purposes.
Jazak Allaahu Khair.

Praise be to Allaah. 

We sent this question to our
Shaykh ‘Abd al-Rahmaan al-Barraak, who replied as follows:

 Praise
be to Allaah.

Among
the basic principles of faith are Belief in all the Books that have been
revealed from Allaah, and belief in all the Messengers. These two
principles include belief in the noblest of Books, which is the Qur’aan,
and the best of the Messengers, namely Muhammad
(peace and blessings
of Allaah be upon him), the Seal of the Messengers and the Messenger of
Allaah to all of mankind from the time when Allaah sent him until the time
when the Hour will begin. Every person from every nation must believe in
him and follow him and rule by his sharee’ah (laws). Whoever claims to
believe in him and in the Qur’aan, but does not rule according to it or
follow him in everything that he brought and believe everything he told
us, is not a Muslim or a believer. If he dies like this then he will be
one of the people of Hell. If he claims to believe in Allaah Alone, with
no partner or associate, and in all the Messengers, belief in the
Messenger and in the Qur’aan does not only mean believing that they are
true, without following them and ruling according to what they say. Many
of the Mushrikeen believed in the Messenger of Allaah
(peace and
blessings of Allaah be upon him) in their hearts, and there were those who
believed in him in their hearts and in the words they spoke, but this did
not benefit them at all, like his uncle Abu Taalib. This belief did not
help them at all when they insisted on not following. Similarly, the Jews
and Christians who knew him  as
they knew their sons, and who admitted that they believed in the Messenger

(peace and blessings of Allaah be upon him), but this knowledge and
belief did not benefit them at all when they refused to follow him. They
were kaafirs and Allaah decreed their blood and their wealth to be
permissible for His Messenger
(peace and blessings of Allaah be upon
him), so he fought them, and Allaah caused him to prevail over them, and
His religion to prevail over all other religions. Allaah says
(interpretation of the meaning):

“It is He Who has sent His
Messenger (Muhammad
(peace and blessings of Allaah be upon him)) with
guidance and the religion of truth (islam), to make it superior over all
religions, even though the Mushrikoon (polytheists, pagans, idolaters,
disbelievers in the Oneness of Allaah) hate (it).” [al-Tawbah 9:33]

So
every Jew and Christian has to enter the religion of Islam which Allaah
revealed to His Prophet Muhammad
(peace and blessings of Allaah be
upon him), because the Message of Muhammad is the final Message, which
abrogates the previous religions. Allaah says (interpretation of the
meaning):

“And whoever seeks a
religion other than islam, it will never be accepted of him” [Aal
‘Imraan 3:85]

According
to a saheeh hadeeth: “By the One in Whose hand is the soul of Muhammad,
there is no one among this ummah, Jew or Christian, who hears of me than
dies without believing in that with which I have been sent, but he will be
one of the people of Hellfire.” (Reported by Muslim, 218).

On
this basis, the religion of any Jew or Christian will not be correct
unless he believes in the sharee’ah of Islam and adheres to the rulings
of the Holy Qur’aan. The Qur’aan is Muhaymin (i.e., it
testifies to the truth that is in the previous scriptures and exposes the
falsehood that has been added to them), and it abrogates the previous
Books. The Tawraat (Torah) and Injeel (Gospel) have been abrogated and
have been changed and altered. And Allaah knows best.

 

The Ruling of obtaining a Bible

 

Am I entitled to obtain a copy from the Bible to know the book Allah sent to Jesus? And is the existing Bible aurate for I heard that the true one did sink in the Euphrates?

 

Praise be to
Allaah.

It is nopt permitted to have any of the
books prior to Islam because of the following :

-        
Anything helpful in them Allah illustrated in the Qur’an.

-        
The Qur’an contains wha makes one in no need of such books.

Allah, Subhanahu Wata’ala,
says, “It is He who has sent down the Book ( the Qur’an ) to you ( Mohammad
) in truth, confirming wha came before it. “ therefore, everything useful
in these Books is mentioned in the Qur’an.

With regard to the second
qustion, the words sent by Allah to Jesus and of which we may benefit
are already in the Qur’an. Furthemore, the existing Bible is distorted,
for there are four different scripts, each of which is violating the
others. But seekers of knowledge who have the sight of differentiate
between truth and wrong can study these books to refute what evil they
include. 

Shaykh Ibn ‘Uthaymeen may Allaah have
mercy on him.

Things foretold in the Qur’aan which have come to pass

 

Are there any prophecies made in the Noble Qur'an that have already come true?

Praise be to Allaah.
 

 

Yes, there are some things which Allaah mentioned in the
Qur’aan which were yet to come, and which did in fact happen. These include
the following : 

1 – The defeat of the Persians by the Romans within a number
of years. 

Allaah said: 

“The Romans have been defeated.

In the nearest land (Syria, Iraq, Jordan, and Palestine),
and they, after their defeat, will be victorious.

Within three to nine years. The decision of the matter,
before and after (these events) is only with Allaah, (before the defeat of
the Romans by the Persians, and after the defeat of the Persians by the
Romans). And on that day, the believers (i.e. Muslims) will rejoice (at the
victory given by Allaah to the Romans against the Persians)”

[al-Room 30:2-4] 

Al-Shawkaani said: 

The scholars of Tafseer said: the Persians defeated the
Romans, and the kuffaar of Makkah rejoiced because of that and said, “Those
who do not have a Book have defeated those who do have a Book,” and they
gloated over the Muslims and said, “We will also defeat you as the Persians
defeated the Romans.” The Muslims wanted the Romans to prevail over the
Persians because they were People of the Book… “and they, after their
defeat, will be victorious” means that the Romans, after having been
defeated by the Persians, would defeat the people of Persia. 

Al-Zajjaaj said: This is one of the verses that prove that
the Qur’aan is from Allaah, because it is foretelling something that was yet
to come, and this is something which no one could know except Allaah. 

Fath al-Qadeer, 4/214 

2 – Enmity among the Christian sects until the Day of
Resurrection: 

Allaah said: 

“And from those who call themselves Christians, We took
their covenant, but they have abandoned a good part of the Message that was
sent to them. So We planted amongst them enmity and hatred till the Day of
Resurrection (when they discarded Allaah’s Book, disobeyed Allaah’s
Messengers and His Orders and transgressed beyond bounds in Allaah’s
disobedience); and Allaah will inform them of what they used to do”

[al-Maa'idah 5:14] 

Ibn Katheer said: 

“So We planted amongst them enmity and hatred till the Day
of Resurrection” means, We sowed amongst them enmity and hatred of one
another, and they will remain like that until the Hour begins. Hence the
Christian groups, no matter what their types, will continue to hate one
another and denounce one another as disbelievers and curse one another. So
each group forbids the others to come to its place of worship, and the
Byzantines denounced the Jacobites as disbelievers, and the Nestorians
denounced the Arians, and so on. Each group denounces the others as
disbelievers in this world and will do so on the Day of Judgement.  

Tafseer Ibn Katheer, 2/34 

3 – Allaah promised His Prophet (peace and blessings of
Allaah be upon him) that his religion would prevail over all others. 

Allaah said (interpretation of the meaning): 

“It is He Who has sent
His Messenger (Muhammad) with guidance and the religion of truth (Islam), to
make it superior over all religions”

[al-Tawbah 9:33; al-Fath 48:28; al-Saff 61:9] 

Al-Qurtubi said: 

Allaah indeed did that.
Whenever Abu Bakr (may Allaah be pleased with him) sent his armies out on a
campaign, he would remind them of what Allaah had promised them, that He
would cause His religion to prevail, so that they would be confident of
victory and certain of success. ‘Umar used to do likewise, and their
conquests continued east and west, by land and sea. 

Tafseer al-Qurtubi, 1/75 

4 – The conquest of Makkah 

Allaah said (interpretation of the meaning): 

“Indeed Allaah shall fulfil the true vision which He
showed to His Messenger [i.e. the Prophet saw a dream that he has entered
Makkah along with his Companions, having their (head) hair shaved and cut
short] in very truth. Certainly, you shall enter Al‑Masjid Al‑Haraam, if
Allaah wills, secure, (some) having your heads shaved, and (some) having
your head hair cut short, having no fear. He knew what you knew not, and He
granted besides that a near victory”

[al-Fath 48:27] 

al-Tabari said: 

Allaah says: Allaah is confirming as true the vision which He
showed to His Messenger Muhammad (peace and blessings of Allaah be upon
him), that he and his companions would enter the sacred House of Allaah in
very truth, not fearing the mushrikeen, some of them having their heads
shaved and some of them with their hair cut short. 

The scholars of tafseer said something similar to that which
we have said. 

Tafseer al-Tabari, 26/107 

5 – The battle of Badr 

Allaah said (interpretation of the meaning): 

“And (remember) when Allaah promised you (Muslims) one of
the two parties (of the enemy, i.e. either the army or the caravan) that it
should be yours; you wished that the one not armed (the caravan) should be
yours, but Allaah willed to justify the truth by His Words and to cut off
the roots of the disbelievers (i.e. in the battle of Badr)”

[al-Anfaal 8:7] 

Ibn al-Jawzi said: 

What this means is: Remember when Allaah promised you one of
the two parties. The two parties were: Abu Sufyaan and the wealth that was
with him, and Abu Jahl and the people of Quraysh who were with him. When Abu
Sufyaan went ahead with the wealth that was with him, he wrote to Quraysh
saying, if you have already gone out to save your caravan, I have already
saved it for you (i.e., so go back). Abu Jahl said, By Allaah, we will not
go back. Then the Messenger of Allaah (peace and blessings of Allaah be
upon him) set out, heading for the people (i.e., to confront the kaafir
army), but his companions were not happy about that, wishing that they had
caught up with the group from whom they could capture the booty without
fighting. Hence Allaah said “you wished that the one not armed (the
caravan) should be yours”.

 Zaad al-Maseer,
3/324.

 And Allaah knows best.

What is the nature of the authority of the Qur’aan according to Muslims?

 

I am taking a course on Religions of the
World, I am having trouble locating the following answer:

What is the nature of the authority of the Qur'an according to Orthodox Islamic tradition?

Praise be to Allaah.

The Qur’aan was revealed by Allaah, may He be
glorified, as a law and a reference as to what is permissible and prohibited, what is
commanded and forbidden, for people to follow, so that they obey its commands and abide by
its prohibitions, take what it allows as permissible and take what it prohibits as
forbidden. The Qur’aan tells us about what happened before and what is yet to come,
and it is a reference for judging between us. Allaah says (interpretation of the meaning):
“… We have neglected nothing in the Book…” [al-An’aam 6:38].

After the Revelation was completed, Allaah said (interpretation of the
meaning): “… This day, I have perfected your religion for you…”
[al-Maa’idah 5:3].

The Sunnah [words and deeds of the Prophet
(peace and blessings of
Allaah be upon him)] came to explain and complement the Qur’aan. The Prophet
(peace
and blessings of Allaah be upon him) said: “I have been given the Qur’aan and
something like it with it.” The phrase “something like it with it” refers
to the Sunnah. (Saheeh hadeeth). Allaah commanded us to refer to these two constitutional
references, when He said (interpretation of the meaning): “…if you differ in
anything amongst yourselves, refer it to Allaah and His Messenger…”
[al-Nisa’ 4:59]. Referring to Allaah means referring to the Qur’aan, and
referring to His Messenger means referring to the Sunnah. The Qur’aan is the primary
source of legislation, then comes the Sunnah. And Allaah knows best.

Last will of Yaa’qoob; Scripture of Ibraaheem in the Qur’aan; country with largest Muslim population and how they came to Islam

1) What was the last will of Prophet
Jacob (Yacoub) (PBUH) for his children before his death?. Where do you
find this in the Holy Quran?

2)The
scripture revealed to Prophet Ibrahim (PBUH) is lost but it is mentioned
in the Holy Quran in different chapters? Give two references from two
chapters in the Holy Quran mentioning this scripture.?

3)Which Country has the highest muslim
population? How did the people of that country become muslims?.

Praise be to Allaah. 

1.                
The Qur’aan indicates that Ya’qoob gave final instructions
to his sons before he died. “… he
said unto his sons, ‘What will you worship after me?’ They said, ‘We
shall worship your Ilaah (God — Allaah) the Ilaah (God) of your fathers,
Ibraaheem (Abraham), Ismaa‘eel (Ishmael), Ishaaq (Isaac), One Ilaah
(God), and to Him we submit (in Islam).’” [al-Baqarah 2:133 –
interpretation of the meaning].

2.                
The scripture of Ibraaheem is mentioned in Soorat
al-A’laa 87:19 (interpretation of the meaning): “The
Scriptures of Ibraaheem (Abraham) and Moosa (Moses)”; and in Soorat
al-Najm 53:36-37 (interpretation of the meaning): “Or
is he not informed with what is in the Pages (Scripture) of Moosa (Moses), And
of Ibraaheem (Abraham) who fulfilled (or conveyed) all that (Allaah
ordered him to do or convey).”

3.                
The country with the
largest Muslim population in Africa is Nigeria, and in Asia, Indonesia.
The Indonesians became Muslim through contact with Muslim traders from
Hadramawt as is well known. Perhaps this is what the questioner wanted to
know, even though the question is not quite clear.

Does the Gospel that was written in Aramaic exist today?

 

Does the original Gospel that was in Aramaic exist nowadays, and where is it?.

Praise be to Allaah.

Firstly: 

Researchers and specialists in the study of religion and
ancient history differ concerning the language spoken by the Messenger ‘Eesa
ibn Maryam (Jesus son of Mary, peace be upon him). 

Researchers are unanimously agreed that Palestine at the time
of ‘Eesa was a mosaic, and that its inhabitants were a mix from every nation
and language, and they spoke, to varying degrees, Hebrew and Aramaic in
different dialects, as well as Greek and Latin. 

But differences arose among them when they tried to define
the geographical borders of each of these languages, and when they wanted to
find out the distinguishing features of these languages and determine to
what extent they were influenced by one another. 

When we read of the life of Jesus in the four Gospels, we
find that he addressed different groups of people. He addressed the masses
in various cities and desert areas, and he addressed the members of the
supreme council (Sanhedrin) and the teachers of the Law, and those who were
in charge of the Temple and running the religious affairs of the Jews. He
also addressed the Roman governor of Palestine whose language was Latin. 

Among the Aramaic words attributed to the Messiah in the
Gospels are: 

“ ‘Eloi, Eloi, lama sabachthani?’—which means, ‘My
God, my God, why have you forsaken me?’”

(Matthew 27:46) 

“He took her by the hand and said to her, ‘Talitha koum!’
(which means, ‘Little girl, I say to you, get up!’”

(Mark 5:41) 

“Jesus said to her, ‘Mary.’ She turned toward him and cried
out in Aramaic, ‘Rabboni!’ (which means Teacher)”

John 20:16 

It seems that the discussion was in their language, but
because of these different reports there was a strong difference of opinion
among the scholars and researchers as to the language of the Messiah (peace
be upon him). 

Ibn Taymiyah and Ibn al-Qayyim were of the view that he did
not speak any language other than Hebrew. Ibn Taymiyah said in al-Jawaab
al-Saheeh (3/75): 

The Messiah was a Hebrew and did not speak anything but
Hebrew. End quote. 

And he said in (1/90): The one says that the language of the
Messiah was Aramaic or Greek is mistaken. End quote. 

Some of them were of the view that all the evidence shows
that most of the speech of ‘Eesa (peace be upon him) was in Aramaic, which
was the most widely spoken language of the people. He also spoke Hebrew, the
language of the Old Testament, to a lesser degree, and it seems that he was
educated in Latin and Greek. 

See: Lughat al-Maseeh ‘Eesa ibn Maryam by Dr. ‘Abd
al-‘Azeez Shahbar (p. 112, 113), published in the book Lughaat al-Rusul. 

Secondly:  

The Muslims are all obliged to believe in the Gospel (Injeel)
that Allaah revealed to His Prophet Jesus the Messiah (peace be upon him).
The one who denies that is a kaafir according to scholarly consensus. 

Allaah says (interpretation of the meaning): 

“And in their
footsteps, We sent ‘Eesa (Jesus), son of Maryam (Mary), confirming the
Tawraat (Torah) that had come before him, and We gave him the Injeel
(Gospel), in which was guidance and light and confirmation of the Tawraat
(Torah) that had come before it, a guidance and an admonition for
Al-Muttaqoon (the pious)”

[al-Maa’idah 5:46] 

Our belief in the Gospel dictates that we should also believe
that it exists and that it was revealed completely, and we believe that
everything that he brought from Allaah was true. 

But there is nothing in Islam to tell us whether this Gospel
was written and compiled at the time of ‘Eesa (peace be upon him) or who
wrote it, or who preserved it and disseminated it, or whether the Messiah
taught it to the people orally or whether the disciples transmitted it and
who believed in it, or whether some of it was written down and some was not.
These are questions that we cannot answer for certain nowadays, rather some
researchers deny that there was even a true Gospel that was compiled in the
form of a book; rather it was just words that were transmitted. 

The great scholar al-Taahir ibn ‘Ashoor says in al-Tahreer
wa’l-Tanweer (3/26), commenting on the tafseer of Soorat Aal ‘Imraan: 

With regard to the Gospel, this is the name of the Revelation
that was sent to ‘Eesa (peace be upon him) and was compiled by his
companions. End quote. 

Shaykh Ahmad Deedat (may Allaah have mercy on him) said: 

We believe sincerely that everything that ‘Eesa (peace be
upon him) said was Revelation from Allaah, and that it was the Gospel and
glad tidings for the Children of Israel. But throughout his life, ‘Eesa did
not write a single word, and he did not order anyone to write anything.
Hal al-Kitaab al-Muqaddas Kalimat Allaah (Is the Bible God’s Word?), p.
14. 

But it seems that the Messiah (peace be upon him) know how to
read and write. This may be understood from the words of Allaah
(interpretation of the meaning): 

“And He (Allaah) will teach him [‘Eesa (Jesus)] the Book
and Al-Hikmah (i.e. the Sunnah, the faultless speech of the Prophets,
wisdom), (and) the Tawraat (Torah) and the Injeel (Gospel)”

[Aal ‘Imraan 3:48] 

Ibn Katheer (may Allaah have mercy on him) said: 

It seems that what is meant by Book here is writing. 

Tafseer al-Qur’aan il-‘Azeem
(1/485). 

But we do not have any evidence that the revelation was
written down at the time of Eesa (peace be upon him). The fact that the
Gospel is called “a Book” in the Holy Qur'aan does not indicate that it was
written down on pages at the time it was revealed. The fact that it is
called a Book only refers to that which is with Allaah in al-Lawh
al-Mahfooz, or that it was something that could be written. That applies to
the Holy Qur’aan, as Allaah calls it a Book. Rather it was transmitted
verbally as well as being written down randomly on skins and parchments. In
fact it was not a compiled Book until the time of Abu Bakr al-Siddeeq (may
Allaah be pleased with him). Indeed, Allaah says (interpretation of the
meaning): 

“And even if We had sent down unto you (O Muhammad
صلى الله عليه وسلم) a Message written on
paper so that they could touch it with their hands, the disbelievers would
have said: ‘This is nothing but obvious magic!’”

[al-An’aam 6:7] 

al-Taahir ibn ‘Ashoor said in his commentary on Soorat Maryam
19:30: 

The Scripture refers to the law which is usually written lest
it be subject to change. The word Scripture is applied to the Law of ‘Eesa
just as it is applied to the Qur’aan. 

Al-Tahreer wa’l-Tanweer
(8/470). 

Similarly the Christians do not believe that there is a book
that was written by the Messiah or one of his disciples during his lifetime
that was lost after that. 

Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him)
said: 

As for the Gospel that is in their hands, they acknowledge
that it was not written by the Messiah (peace be upon him), nor did he
dictate it to someone else to write it down. Rather they wrote it after the
Messiah was taken up (into heaven). 

Al-Jawaab al-Saheeh (1/491). 

There is a clear difference between the Revelation that was
sent down to Moosa and the Revelation that was sent down to ‘Eesa. In the
holy Qur’aan there is an indication that the former was written down, as
Allaah says (interpretation of the meaning): 

“And We wrote for him on the Tablets the lesson to be
drawn from all things and the explanation for all things (and said): Hold
unto these with firmness, and enjoin your people to take the better therein.
I shall show you the home of Al-Faasiqoon (the rebellious, disobedient to
Allaah)”

[al-A’raaf 7:145] 

Although it seems from the words of some Muslim scholars that
the true Gospel was compiled and written at the time of the Messiah (peace
be upon him). You can find that in the words of Ibn Hazm in al-Fisal
and Ibn Taymiyah in al-Jawaab al-Saheeh. 

Similarly it says that the word Gospel (Injeel) is applied to
that which Allaah revealed to the Messiah, as it says in the Gospel of Mark
8:35: “whoever loses his life for me and for the gospel will save it”.  

As for the Gospels that are extant nowadays, they are not the
true Gospel, but no one can deny that they contain a great deal of the
Gospel that Allaah revealed to the Messiah. 

Ibn Taymiyah (may Allaah have mercy on him) said:  

These four books that they call the Gospel, or call each of
them a Gospel, were written by them after the Messiah was taken up into
heaven, but they do not say in them that they are the word of God, or that
the Messiah conveyed them from God. Rather they transmitted in them some of
the words of the Messiah, and some of his actions and miracles. They said
that they did not narrate from him everything that they heard and saw from
him. So they are more akin to what was narrated by the scholars of hadeeth,
biography and maghaazi reports from the Prophet (peace and blessings of
Allaah be upon him) of his words and deeds that are not Qur’aan. So the
Gospels that they have in their hands are more like the books of seerah and
hadeeth, or like these books, even if most of them are true. 

Al-Jawaab al-Saheeh (2/14). 

See also the answer to question no.
47516.

The wisdom behind the distortion of the Gospel

 

Why did Allaah, may He be glorified and exalted, allow the Gospel to be distorted when He was able to preserve it? 


What are the teachings that the Muslims followed before the coming of the Prophet Muhammad (peace and blessings of Allaah be upon him)?.

Praise be to Allaah.

Firstly: 

Allaah delegated the preservation of the Torah and Gospel to
their scholars and monks, based on the evidence of the verse (interpretation
of the meaning): 

“Verily, We did send down the Tawraat (Torah) [to Moosa
(Moses)], therein was guidance and light, by which the Prophets, who
submitted themselves to Allaah’s Will, judged for the Jews. And the rabbis
and the priests [too judged for the Jews by the Tawraat (Torah) after those
Prophets], for to them was entrusted the protection of Allaah’s Book, and
they were witnesses thereto”

[al-Maa'idah 5:44]. 

Allaah did not guarantee to preserve them as He guaranteed to
preserve the Qur’aan. There are a number of reasons for that: 

1.

Allaah wanted the Qur'aan to remain the eternal Book and the
law that would abide until the Day of Resurrection. Allaah says
(interpretation of the meaning): 

“And We have sent down to you (O Muhammad
صلى الله عليه وسلم) the Book (this
Qur’aan) in truth, confirming the Scripture that came before it and Muhaymin
(trustworthy in highness and a witness) over it (old Scriptures)”

[al-Maa'idah 5:48]. 

There is no need for the previous Books to be preserved,
especially since the time of the Qur’aan was close to the time of the
Gospel, and there were only six hundred years between them. 

2.

That was to be a test for those who had been given the Book –
would they play their role in preserving the Scripture? Would they believe
in what it said? Would they follow the Messenger, the Unlettered Prophet,
whom they found mentioned in the Torah and Gospel? Or would they persist in
their stubbornness and distort, conceal and falsify? 

3.

This was also a test for all the followers of Christianity
until the Day of Resurrection. They can see that their Book in which they
believe is not free of distortions, doubts and loss, and they can see that
the Book of the Final Messenger Muhammad (peace and blessings of Allaah
be upon him) has been preserved and transmitted by so many from so many that
no one can doubt its authenticity, so that calls them to believe in the
clear Book, the Holy Qur’aan. 

Secondly: 

During the Jaahiliyyah, before the coming of the Prophet
(peace and blessings of Allaah be upon him), the people were polytheists
(mushrikeen) and idol-worshippers, and most of them had no real religion or
decent laws, except a few who followed the way of the Messiah (peace be upon
him), such as Waraqah ibn Nawfal, and a few Haneefs who followed the
religion of Ibraaheem, who shunned shirk, idols, alcohol and immorality, and
prostrated to Allaah alone, the Lord of the Worlds, such as Zayd ibn ‘Amr
ibn Nufayl, of whom it is narrated in a saheeh report in al-Bukhaari (3614)
that he said: “I will not eat of that which you slaughter on your stone
altars, and I will not eat anything but that over which the name of Allaah
has been mentioned.” And he also used to say: “O Quraysh, by Allaah, there
is no one among you who is following the religion of Ibraaheem except me.”
He used to try to stop people burying their daughters alive, and he would
say to a man who wanted to kill his daughter: Do not kill her; I will
sponsor her. And he would take her and when she grew up he would say to her
father: If you wish, I will give her to you, and if you wish, I will sponsor
her. Narrated by al-Bukhaari (3616). 

And Allaah knows best.

Islam Q&A

 

The reality of belief in the Books

 

 

Praise be to Allaah.
 

 

Belief in the Books implies four things: 

1 – Firm belief that all of them were revealed from Allaah,
and that Allaah spoke them in a real sense. Some of them were heard from Him
from behind a veil, without there being any intermediary from among the
angels. Some were conveyed by an angelic Messenger to a human Messenger.
Some were written by Allaah’s own Hand, as He says (interpretation of the
meaning): 

“It is not given to any human being that Allaah should
speak to him unless (it be) by Revelation, or from behind a veil, or (that)
He sends a Messenger to reveal what He wills by His Leave. Verily, He is
Most High, Most Wise”[al-Shoora 42:51] 

“and to Moosa (Moses) Allaah spoke directly”

[al-Nisa’ 4:164] 

And Allaah said concerning the Tawraat (Torah): 

“And We wrote for him on the Tablets the lesson to be
drawn from all things and the explanation for all things”

[al-A’raaf 7:145] 

2 – The Books that Allaah
has mentioned by name, we must believe in by name. These are the Books which
Allaah has named in the Qur’aan, i.e., the Qur’aan, the Tawraat (Torah), the
Injeel (Gospel), the Zaboor (Psalms), and the Scriptures of Ibraaheem and
Moosa. 

Those which Allaah has mentioned in general terms, we must
believe in them in general terms, so we say concerning them what Allaah and
His Messenger have commanded us to say: 

“…say: “I believe in whatsoever Allaah has sent down of
the Book [all the holy Books…]”

[al-Shoora 42:15 – interpretation of the meaning] 

3 – Believing whatever is true of what they say, such as what
is said in the Qur’aan, and whatever has not been altered or distorted in
the previous Books. 

4 – Believing that Allaah revealed the Qur’aan as a witness
over these Books and to confirm them, as Allaah says (interpretation of the
meaning): 

“And We have sent down to you (O Muhammad) the Book (this
Qur’aan) in truth, confirming the Scripture that came before it and Muhaymin
(trustworthy in highness and a witness) over it (old
Scriptures)”[al-Maa'idah 5:48] 

The mufassireen said that Muhaymin means trustworthy
and a witness over the Books that came before it, and confirming them, i.e.,
confirming whatever is true in them and rejecting whatever alterations,
distortions and changes have occurred in them, and ruling that the previous
rulings have been abrogated – i.e., they are no longer applicable – and that
new rulings and laws have been promulgated. Hence all those who were
following previous books and who have not turned on their heels should
submit to it, as Allaah says (interpretation of the meaning): 

“And when it is recited to them, they say: We believe in
it. Verily, it is the truth from our Lord. Indeed even before it we have
been from those who submit themselves to Allaah in Islam as Muslims”

[al-Qasas 28:52-53] 

It is obligatory for all the ummah to follow the Qur’aan both
outwardly and inwardly, and to adhere to it, and give it its due, as Allaah
says (interpretation of the meaning): 

“And this is a blessed Book (the Qur’aan) which We have
sent down, so follow it and fear Allaah”[al-An’aam 6:155] 

What is meant by adhering to the Qur’aan and giving it its
due is: regarding what it permits as permitted, regarding what it forbids as
forbidden, obeying its commands, avoiding that which it prohibits, paying
heed to its lessons, learning from its stories, understanding its clear and
unambiguous texts, referring the exact meaning of its ambiguous texts to
Allaah, not overstepping its limits and defending it, whilst memorizing it,
reciting it in a proper manner, pondering the meanings of its verses,
reciting it in prayer night and day, being sincere towards it in all senses,
and calling others to do likewise with understanding. 

This belief will bear great fruit for a person, the most
important of which is: 

1-    
Knowledge of Allaah’s care for
His slaves, for He has revealed to each people a Book by which they may be
guided.

2-    
Knowledge of the wisdom of
Allaah in the laws which He has set out for each people, laws which are
suited to their circumstances as Allaah says (interpretation of the
meaning): “To
each among you, We have prescribed a law and a clear way” [al-Maa’idah 5:48].

3-    
Fulfilling the duty of giving
thanks to Allaah for this great blessing.

4-    
The importance of paying
attention to the Qur’aan, by reading it, pondering its meanings,
understanding its meanings and acting accordingly. 

And Allaah knows best. 

See A’laam al-Sunnah al-Manshoorah, 90-93; Sharh
al-Usool al-Thalaathah by Shaykh Ibn ‘Uthaymeen, 91-92.

 

What are the Scriptures of Ibraaheem (peace be upon him)?

 

What are the Scriptures of Ibraaheem (peace be upon him)?.

Praise be to Allaah.

The Scriptures of Ibraaheem
(peace be upon him) are the Scriptures that Allaah revealed to His Prophet
Ibraaheem (peace be upon him); most of what they contain -- as the scholars
said -- were exhortations, wisdom and lessons. 

Our Lord, may He be
glorified and exalted, has mentioned them in the Holy Qur’aan in a number of
places, some of which refer to them in general terms and some in more
specific terms. 

As for the general terms,
it is where Allaah says (interpretation of the meaning): 

“ Say (O Muslims): We
believe in Allaah and that which has been sent down to us and that which has
been sent down to Ibraaheem (Abraham), Ismaa’eel (Ishmael), Ishaaq (Isaac),
Ya’qoob (Jacob), and to Al-Asbaat [the offspring of the twelve sons of
Ya’qoob (Jacob)], and that which has been given to Moosa (Moses) and ‘Eesa
(Jesus), and that which has been given to the Prophets from their Lord. We
make no distinction between any of them, and to Him we have submitted (in
Islam)”

[al-Baqarah 2:136] 

And He says (interpretation
of the meaning): 

“Say (O Muhammad
صلى الله عليه وسلم): We believe in
Allaah and in what has been sent down to us, and what was sent down to
Ibraaheem (Abraham), Ismaa’eel (Ishmael), Ishaaq (Isaac), Ya‘qoob (Jacob)
and Al-Asbaat [the offspring of the twelve sons of Ya‘qoob (Jacob)] and what
was given to Moosa (Moses), ‘Eesa (Jesus) and the Prophets from their Lord.
We make no distinction between one another among them and to Him (Allaah) we
have submitted (in Islam)”

[Aal ‘Imraan 3:84]. 

As for the place where they
are mentioned clearly and specifically, it is in Soorat al-Najm, where
Allaah says (interpretation of the meaning):

“Did you (O Muhammad
صلى الله عليه وسلم) observe him who
turned away (from Islam).

34. And gave a little,
then stopped (giving)?

35. Is with him the
knowledge of the Unseen so that he sees?

36. Or is he not
informed with what is in the Pages (Scripture) of Moosa (Moses),

37. And of Ibraaheem
(Abraham) who fulfilled (or conveyed) all that (Allaah ordered him to do or
convey):

38. That no burdened
person (with sins) shall bear the burden (sins) of another.

39. And that man can
have nothing but what he does (good or bad).

40. And that his deeds
will be seen.

41. Then he will be
recompensed with a full and the best recompense”

[al-Najm 53: 33 – 41] 

And in Soorat al-A’la,
where Allaah says (interpretation of the meaning): 

“Indeed whosoever
purifies himself (by avoiding polytheism and accepting Islamic Monotheism)
shall achieve success,

15. And remembers
(glorifies) the Name of his Lord (worships none but Allaah), and prays (five
compulsory prayers and Nawaafil __additional prayers).

16. Nay, you prefer the
life of this world,

17. Although the
Hereafter is better and more lasting.

18. Verily, this is in
the former Scriptures —

19. The Scriptures of
Ibraaheem (Abraham) and Moosa (Moses) (عليهما
السلام)”

[al-A’la 87:14-19]. 

Ibn Jareer al-Tabari (may
Allaah have mercy on him) said:

What is meant by Scriptures
here is the books of Ibraaheem and Moosa. End quote.

Jaami’ al-Bayaan,
24/377 

Al-‘Allaamah al-Ameen
al-Shanqeeti (may Allaah have mercy on him) said:

“and what was sent down
to Ibraaheem (Abraham)”: it is not explained here what this was that was
sent down to Ibraaheem, but it is explained in Soorat al-A’la that it was
Scriptures, and that among what it said in those Scriptures was: “Nay,
you prefer the life of this world, Although the Hereafter is better and more
lasting” and that is in the verse where Allaah says (interpretation of
the meaning):

“Verily, this is in the
former Scriptures —

19. The Scriptures of
Ibraaheem (Abraham) and Moosa (Moses) (عليهما
السلام)”

[al-A’la 87:14-19].

Adwa’ al-Bayaan,
1/45 

The Prophet (blessings and
peace of Allaah be upon him) has told us about the history of its
revelation, as it was narrated from Waathilah ibn al-Asqa’ that the
Messenger of Allaah (blessings and peace of Allaah be upon him) said: The
Scriptures of Ibraaheem (peace be upon him) were revealed on the first night
of Ramadan, the Torah was revealed on the sixth of Ramadan, the Gospel was
revealed on the 13th of Ramadan, and the Qur’aan was revealed on the 24th of
Ramadan. Narrated by Ahmad in al-Musnad (4/107) and classed as hasan
by al-Albaani in al-Silsilah al-Saheehah (1575). 

In some weak hadeeths and
in some reports from the Taabi’een there are quotations from the Scriptures
of Ibraaheem, and it is most likely that they were narrated from the books
of the children of Israel which -- even if it is sound -- indicates that the
main subject matter of the Scriptures of Ibraaheem is wisdom and
exhortation. 

Dawood ibn Hilaal
al-Nusaybi says: 

It is written in the
Scriptures of Ibraaheem (peace be upon him):

“O world (dunya), how
insignificant you are to the righteous to whom you adorn yourself. I created
in their hearts hatred towards you and dislike for you. There is nothing in
creation that is more insignificant to Me than you. Everything about you is
insignificant; you are bound to perish; I decreed the day I created creation
that you would not last for anyone, and no one would last for you, and even
if the one who loves you tried to hold on to you, glad tidings to the
righteous who showed Me what they have of contentment in their hearts and
they showed Me what they have of sincerity and righteousness. Glad tidings
to them: I have no reward for them when they come to me out of their graves
except light running ahead of them, and the angels surrounding them, until I
grant them what they hope for of My mercy.

Al-Zuhd,
by Ibn Abi’l-Dunya (no. 200). 

It says in al-Mawsoo’ah
al-Fiqhiyyah (15/167): with regard to the Scriptures of Ibraaheem and
Dawood, they were exhortations and proverbs, with no rulings in them, so
they are not included among the books which contain rulings. End quote. 

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

The Scriptures of Ibraaheem
are Scriptures which Allaah revealed to Ibraaheem, in which there are
exhortations and rulings. End quote. 

Liqaa’aat al-Baab
il-Maftoohah, (no. 176) 

And Allaah knows best.

 

Islam Q&A