Praise be to Allaah.
First of
all, we would like to thank you for your keenness to ask about matters of
your religion, and your efforts to understand the Book of Allaah, may He be
glorified and exalted. We ask Allaah to bless us and you with beneficial
knowledge.
With regard
to the verse in which Allaah says (interpretation of the meaning):
“And
Salaam (peace) be upon me the day I was born, and the day I die, and the day
I shall be raised alive!”
[Maryam
19:33],
al-Tabari
said in his Tafseer: The phrase “And Salaam (peace) be upon me the
day I was born, and the day I die, and the day I shall be raised alive”
means: I am granted protection from Allaah against the Shaytaan and his
troops on the day I was born, so that they could not do to me what they do
any newborn, i.e. prick him. And on the day I die I shall be protected from
the terrors of death. And on the day I am raised alive on the Day of
Resurrection I shall be protected against the terror that will seize the
people when they see the horrors of that Day.” [Tafseer al-Tabari,
8/340].
Al-Qurtubi
said: “And Salaam (peace) be upon me” means protection that is
granted to me from Allaah, may He be exalted. Al-Zajjaaj said: Salaam was
mentioned before this without the definite article, and the second time it
was mentioned with the definite article. The phrase “the day I was born”
means, in this world. And it was said: from the suggestions of the Shaytaan.
The phrase “and the day I die” means in the grave. The phrase “and
the day I shall be raised alive” means, in the Hereafter, because he has
three stages: alive in this world, dead in the grave, and resurrected in the
Hereafter, and he is granted protection in all three.
Tafseer
al-Qurtubi, 11/98.
From the
comments of the mufassireen quoted above it may be known that the phrase “and
the day I die” does not mean that he has died, rather it means that when
he dies – which will happen after he has descended and killed the Dajjaal,
as is proven in the ahaadeeth – then he will be protected from dying without
belief in Allaah, may He be exalted. Similarly the words “and the day I
shall be raised alive” do not mean that he was raised on the Day of
Resurrection. Rather he was speaking about his situation at the time of his
birth, at the time of his death and at the time of his resurrection.
Undoubtedly he will die, but as is indicated by the other verses that you
quoted, he did not die by being killed or crucified, rather Allaah took him
up to Himself, and he will die after he descends from heaven and kills the
Dajjaal.
With regard
to the verse in which Allaah says:
“And
there is none of the people of the Scripture (Jews and Christians) but must
believe in him [‘Eesa (Jesus), son of Maryam (Mary), as only a Messenger of
Allaah and a human being] before his [‘Eesa (Jesus) or a Jew’s or a
Christian’s] death (at the time of the appearance of the angel of death).
And on the Day of Resurrection, he [‘Eesa (Jesus)] will be a witness against
them”
[al-Nisa’
4:159]
The scholars
differed as to whom the pronoun “his” in the phrase “his death” refers.
There are two views:
1 – That the
pronoun refers to ‘Eesa ibn Maryam (peace be upon him), in which case the
meaning of the verse is: that there is no one among the people of the Book
but he must believe in ‘Eesa (peace be upon him) before he (‘Eesa) dies,
because when he descends from heaven and kills the Dajjaal, he will break
the cross and kill the pigs and abolish jizyah, and he will accept nothing
but Islam, and at that time the People of the Book will believe in him,
before he dies (blessings and peace of Allaah be upon him), and they will
know that he is true and that he did not die before then. So what is
mentioned in the verse is one of the signs of the Hour and one of the
portents of the Day of Resurrection, which will happen after the descent of
‘Eesa; before he dies at that time, the People of the Book will believe in
him. There is support for this view in the comment made by Abu Hurayrah (may
Allaah be pleased with him) after he narrated the hadeeth which speaks of
the descent of ‘Eesa (peace be upon him) at the end of time. It was narrated
that Abu Hurayrah (may Allaah be pleased with him) said: The Messenger of
Allaah (peace and blessings of Allaah be upon him) said: “By the One in
Whose hand is my soul, soon the Son of Maryam will descend among you as a
just judge. He will break the cross and kill the pigs and abolish the
jizyah, and wealth will become so abundant that no one will accept it, and
one prostration will be better than this world and everything in it.” Then
Abu Hurayrah said: recite, if you wish: “And there
is none of the people of the Scripture (Jews and Christians) but must
believe in him [‘Eesa (Jesus), son of Maryam (Mary), as only a Messenger of
Allaah and a human being] before his [‘Eesa (Jesus) or a Jew’s or a
Christian’s] death (at the time of the appearance of the angel of death).
And on the Day of Resurrection, he [‘Eesa (Jesus)] will be a witness against
them”[al-Nisa’ 4:159]
Narrated by
al-Bukhaari, 3129; Muslim, 220.
2 – That the
pronoun refers to the kitaabi (Jew or Christian) himself, in which case the
meaning of the verse is that there is no one among the people of the Book
but he must believe in ‘Eesa (peace be upon him), and that he is true, and
that he did not die. That is when he suffers the agonies of death and sees
realities and proofs. At the time of death, the kitaabi will know that what
he believed is false, but that faith will not benefit him at that point.
Based on
both views mentioned above, there is no indication or suggestion in the
verse that ‘Eesa (peace be upon him) has died. Rather the words – according
to the first view – refer to a matter of the Unseen which will come to pass
in the future, because he (peace be upon him) will undoubtedly die, but that
will be after he has descended, as stated above. And according to the second
view, the phrase “before his death” refers to the death of the kitaabi
himself.
Al-Tabari,
Ibn Katheer and other imams of tafseer regarded the first view as more
likely to be correct. Ibn Katheer said: With regard to the words
(interpretation of the meaning): “And there is none of the people of the
Scripture (Jews and Christians) but must believe in him [‘Eesa (Jesus), son
of Maryam (Mary), as only a Messenger of Allaah and a human being] before
his [‘Eesa (Jesus) or a Jew’s or a Christian’s] death (at the time of the
appearance of the angel of death). And on the Day of Resurrection, he [‘Eesa
(Jesus)] will be a witness against them”[al-Nisa’ 4:159], Ibn Jareer
said: The scholars of interpretation differed concerning the meaning of
that. “And there is none of the people of the Scripture (Jews and
Christians) but must believe in him [‘Eesa (Jesus)] before his death”
means, before the death of ‘Eesa. That means that all of them will believe
in him when he comes down to fight the Dajjaal, so all religions will become
one, which is the monotheistic religion of Islam, the religion of Ibraaheem
(peace be upon him). ... It was narrated that Ibn ‘Abbaas said: “And
there is none of the people of the Scripture (Jews and Christians) but must
believe in him [‘Eesa (Jesus)] before his death” means, before the death
of ‘Eesa ibn Maryam (peace be upon him). … It was narrated that al-Hasan
said: “And there is none of the people of the Scripture (Jews and
Christians) but must believe in him [‘Eesa (Jesus)] before his death”
means, before the death of ‘Eesa, and by Allaah, he is alive with Allaah,
but when he descends they will all believe in him. … Ibn Jareer said: And
others said: That means before the death of the one who believes in the Book
(i.e., the Jew or Christian), because at that point (just before death) he
will now truth from falsehood because everyone upon whom death comes, his
soul does not come out until truth has been made distinct from falsehood
with regard to his religion. ‘Ali ibn Abi Talhah said, narrating from Ibn
‘Abbaas concerning this verse: He said: No Jew will die until he believes in
‘Eesa. … Ibn ‘Abbaas said: If his head is cut off, his soul will not come
out until he believes in ‘Eesa. … It was narrated that Ibn ‘Abbaas said: The
Jew will not die until he bears witness that ‘Eesa is the slave of Allaah
and His Messenger.
Ibn Jareer
said: The most likely of these opinions to be correct is the first one,
which is that no one of the People of the Book will be left after the
descent of ‘Eesa (peace be upon him) but he will believe in him before the
death of ‘Eesa (peace be upon him). Undoubtedly what Ibn Jareer said is the
correct view, because it is what is meant from the context of the verses,
which state that what the Jews claim, that ‘Eesa was killed and crucified,
is false, as are the claims of the ignorant Christians who believed the
claims of the Jews. Allaah tells us that this is not what happened, rather
it was made to appear so to them, and they killed the look-alike and did not
realize that. But he (‘Eesa) was taken up to Him, and he is still alive, and
will descend before the Day of Resurrection, as is indicated in the
mutawaatir ahaadeeth. He will kill the false messiah (the Dajjaal) and will
break the cross and kill the pigs, and abolish jizyah, i.e., he will not
accept it from any of the followers of other religions, rather he will only
accept Islam or the sword. This verse tells us that all the people of the
Book will believe in him at that time, and not one among them will fail to
believe in him. Hence he said: “And there is none of the people of the
Scripture (Jews and Christians) but must believe in him [‘Eesa (Jesus)]
before his death” i.e., before the death of ‘Eesa (peace be upon him),
whom the Jews and the Christians who agreed with them claim that he was
killed and crucified, but on the Day of Resurrection he will be a witness
against them, i.e., because of their deeds that he witnessed before he was
taken up into heaven and after he descends to the earth again. Tafseer
Ibn Katheer (1/762).
It is
essential to note that debate with the Christians must be done on the basis
of knowledge and proof, so that you will not be a cause of people not
accepting the truth because of weak arguments. The Christians do not have
any sound proof at all, but they present specious arguments to distort the
truth and they confuse truth with falsehood. May Allaah grant us refuge from
the ways of the misguided.
And Allaah
knows best.
Following note from Learning Quran online Blog
Learn holy Quran online which it self states in it that only those who are learn quran and pure should touch the holy text: This is indeed a Quran in Arabic in a book well-guarded, which none shall touch but those who are clean (56:77-79). One should make formal ablutions before handling or Quran reading and this the quran tutor should tell in his quran teaching when quran for kids lessons are going on. After intercourse or menstrual bleeding one should not touch the holy Quran or do quran recitation and also not do quran memorization until after bathing non-Muslim should not handle the sacred text, but may listen to Quran online or read quran translation or exegesis. With all these things in mind when one is not reading or reciting holy Quran it should be closed and stored in nice and clean place, it should never be placed on floor or in a bathroom and Muslim should focus on reading quran the tajweed quran and its rules with a proper institute.
End of the note by holy Quran reciter
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