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 Re: هل حقا سوف يعود المسيح يوما ماء? (Re: Muhib)
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هنا رائ تقليدي حول عوده المسيح من الشيخ يحي هارون حيث يقر كمعظم المسلمين بان المسيح سوف يعود !!!! ارجوا المقارنه
The Jews Claim They Killed Jesus (as)
No doubt, everyone is familiar with the allegation that the Romans crucified Jesus (as). As the allegation goes, the Romans and the Jewish rabbis arrested Jesus (as) and crucified him. Indeed, the Christian world embraces the belief that Jesus (as) died but then came to life again and ascended to heaven. However, when we refer to the Qur'an, we see that what really happened is not as people believe:
And (on account of) their saying, "We killed (qatalna) the Messiah, 'Isa son of Maryam, Messenger of Allah." They did not kill (wa ma qataloohu) him and they did not crucify (wa ma salaboohu) him but it was made to seem so (shubbiha) to them. Those who argue about him are in doubt about it. They have no real knowledge of it, just conjecture. But they certainly did not kill (wa ma qataloohu) him. (Surat an-Nisa': 157)
In the same verse, the information mentioned below on Jesus' ascension is given:
Allah raised him up to Himself (rafa'aahu). Allah is Almighty, All-Wise. (Surat an-Nisa': 15
The fact the Qur'an reveals to us is obvious. The attempts of the Romans, provoked by the Jews to murder Jesus (as), proved unsuccessful. The expression quoted from the above verse "… but it was made to seem so to them" explains the real nature of this event. Jesus (as) was not murdered but he was raised up to Allah's presence. Furthermore, Allah draws our attention to the fact that those making this claim know nothing about the truth.
How Are Prophets' Deaths Recounted in the Qur'an?
Examination of the stories in the Qur'an that deal with how prophets died, and the verses that describe the death of Jesus (as), reveal an important fact about that death. In this section we shall examine the meaning of the Arabic words used to describe the deaths of Jesus and other prophets, and will see how they are used in the verses.
As we shall be seeing in greater detail later, a number of special words are used in the Qur'an to describe the deaths of prophets, such as qataloohu (to kill), maata (to die), halaka (to perish) and salaboohu (they crucified him). However, it is clearly stated in the Qur'an that "They did not kill him (wa ma qataloohu) and did not crucify him (wa ma salaboohu)," meaning Jesus (as) was not killed in any way. It is emphasized that someone who resembled Jesus (as) was put forward and that Jesus (as) was raised to the presence of Allah.
In Surah Al 'Imran, we are informed that Allah took Jesus (as) back and He raised him up to Him.
When Allah said, "'Isa, I will take you back (mutawaffeeka) and raise you up (wa rafi'uka) to Me and purify you of those who are disbelievers. And I will place the people who follow you above those who are disbelievers until the Day of Rising..." (Surah Al 'Imran: 55)
The following are the ways in which the words referring to death in the Qur'an and the word "to cause to die" which appears in Surah Al 'Imran are used:
1. TAWAFFA: TO CAUSE TO DIE, TO TAKE IN SLEEP OR TO TAKE BACK
The word tawaffa as used in this verse has other meanings than simply "death" in English. A study of the Arabic equivalents of the words in the verses reveals that Jesus (as) did not die in the accepted sense. This is how his being taken back to Allah is described in Surat al-Ma'ida, 117:
"I said to them nothing but what You ordered me to say: 'Worship Allah, my Lord and your Lord.' I was a witness against them as long as I remained among them, but when You took me back to You (tawaffa), You were the One watching over them. You are Witness of all things." (Surat al-Ma'idah: 117)
In Arabic the word that is translated in some translations of these verses as "You have caused me to die" is "tawaffa" and comes from the root wafa - to fulfil. Tawaffa does not actually mean "death" but the act of "taking the self back" either in sleep, in death or as in the case of Jesus being taken back into the presence of Allah. From the Qur'an again, we understand that "taking the self back" does not necessarily mean death. For instance in a verse in which the word tawaffa is used, it is not the death of a human being that is meant but "taking back his self in his sleep":
It is He Who takes you back to Himself (yatawaffakum) at night, while knowing the things you perpetrate by day, and then wakes you up again, so that a specified term may be fulfilled... (Surat al-An'am: 60)
The word used for "take back" in this verse is the same as the one used in Surah Al 'Imran 55. In other words, in the verse above, the word tawaffa is used and it is obvious that one does not die in one's sleep. Therefore, what is meant here is, again, "taking the self back."
The same word is used in the verse below as follows:
Allah takes back people's selves (tawaffa) when their death (mawtiha) arrives and those who have not yet died, while they are asleep (lam tamut). He keeps hold of those whose death (mawt) has been decreed and sends the others back for a specified term... (Surat az-Zumar: 42)
As these verses suggest, Allah takes back the self of the one who is asleep, yet He sends back the selves of those whose deaths have yet not been decreed. In this context, in one's sleep one does not die, in the sense in which we perceive death. Only for a temporary period, the self leaves the body and remains in another dimension. When we wake up, the self returns to the body. (Prof. Suleyman Ates, Yuce Kur'an'in Cagdas Tefsiri (The Contemporary Tafsir of the Holy Qur'an))
Imam al-Qurtubi makes clear that there are three meanings to the term wafat which is from the same root as tawaffa: the wafat of death, the wafat of sleep, and last, the wafat of being raised up to Allah, as in the case of Sayyiduna 'Isa (as).
2) QATALA: TO KILL
The word generally used for "to kill" when speaking of death in the Qur'an is the Arabic word qatala. The word is used in this way in Surat al-Mu'min:
Pharaoh said, "Let me kill Musa and let him call upon his Lord! I am afraid that he may change your religion and bring about corruption in the land." (Surat al-Mu'min: 26)
The expression "let me kill Musa" in the verse appears in the Arabic form aqtulu Musa. That word comes from the verb qatala. In another verse, the same word is used in this way:
... (That was because they) killed (yaqtuloona) the Prophets without any right to do so. (Surat al-Baqara: 61)
The words "they killed" in the verse appear as yaqtuloona in the original Arabic, which again derives from the verb qatala. And as the translation makes quite clear, it means "to kill."
It is clear how the verb qatala is used in the following verses that describe the death of prophets. All the words whose meaning appears in brackets derive from the verb qatala.
... We will write down what they said and their killing (wa qatlahum) of the Prophets without any right to do so... (Surah Al 'Imran: 181)
... Did you grow arrogant, and deny some of them and murder (taqtuloona) others? (Surat al-Baqara: 87)
... Say, "Why then, if you are muminun, did you previously kill (taqtuloona) the Prophets of Allah?" (Surat al-Baqara: 91)
As for those who reject Allah's Signs, and kill (yaqtuloona) the Prophets without any right to do so, and kill (yaqtuloona) those who command justice... (Surah Al 'Imran: 21)
... So why did you kill them (qataltumoohum) if you are telling the truth? (Surah Al 'Imran: 183)
... The one said, "I shall kill you (la aqtulannaka)." ... (Surat al-Ma'ida: 27)
Even if you do raise your hand against me to kill me (li taqtulanee), I am not going to raise my hand against you to kill you (li aqtulaka) ... (Surat al-Ma'ida: 2
"Kill (uqtuloo) Yusuf or expel him to some land ..." (Surah Yusuf: 9)
The wife of Pharaoh said, "A source of delight for me and for you; do not kill him (la taqtuloohu)..." (Surat al-Qasas: 9)
... "Musa, the Council are conspiring to kill you (li yaqtulooka) ..." (Surat al-Qasas: 20)
The only answer of his (Ibrahim's) people was to say: "Kill (uqtuloohu) him or burn him!" (Surat al-'Ankabut: 24)
3) HALAKA: TO PERISH
Another verb used with the meaning of "to perish" in the Qur'an is , halaka. This verb is used in verses in the sense of "to perish, be destroyed, die". For instance, Surat al-Mu'min 34 reads:
... when he (Yusuf) died (halaka), you said, "Allah will never send another Messenger after him." ... (Surat al-Mu'min: 34)
In the verse, the expression translated in English as "when he died" is idha halaka in Arabic, used in the sense of "to die".
4) MAWT: DEATH
Another word used in the Qur'an in the context of prophets' deaths is mawt. The word maata - he died - and other words from the same root is used in the verses. One of these concerns the death of the prophet Sulayman (as) in Surah Saba':
Then when We decreed that he should die (mawt), nothing divulged his death (mawtihi) to them except the worm which ate his staff ... (Surah Saba': 14)
Another word from the same root is used in reference to the Prophet Yahya (as):
Peace be upon him the day he was born, and the day he dies (yamootu), and the day he is raised up again alive. (Surah Maryam: 15)
The word translated here as "when he dies" is the Arabic word yamootu. The same word appears in verses in the context of the death of the prophet Ya'qub (as). It appears in Surat al-Baqara, for instance:
Or were you present when death (mawt) came to Ya'qub? ... (Surat al-Baqara: 133)
The word mawt in the verse comes from the same root and means death. In a verse about the Prophet Muhammad (saas) the verbs qutila and maata are used at one and the same time:
Muhammad is only a Messenger and he has been preceded by other Messengers. If he were to die (mata) or be killed (qutila), would you turn on your heels? ... (Surah Al 'Imran: 144)
The word mawt which comes from the same root as mata (to die) appears in other verses to do with the deaths of prophets:
... She said, "Oh if only I had died (mittu) before this time and was something discarded and forgotten!" (Surah Maryam: 23)
We did not give any human being before you immortality (khuld). And if you die (mitta), will they then be immortal? (Surat al-Anbiya': 34)
"He Who will cause my death (yumeetunee), then give me life." (Surat ash-Shu'ara': 81)
5) KHALID: IMMORTAL
Another word that appears in verses without directly meaning "to die" or "to kill" but which means "immortality" is khalid. The meaning of khalid is along the lines of being permanent. The word khalid is used in that sense in Surat al-Anbiya':
We did not give them bodies which did not eat food, nor were they immortal (khalideena). (Surat al-Anbiya':
6) SALABA: TO CRUCIFY
One of the words used in the Qur'an when speaking of the death of prophets and others is the verb salaba (to crucify). The verb carries meanings such as "to crucify, hang, and execute." The verb is used in verses as follows:
... They did not kill him and they did not crucify him (wa ma salaboohu)... (Surat an-Nisa': 157)
... (Yusuf said,) One of you will serve his lord with wine, the other of you will be crucified (yuslabu)... (Surah Yusuf: 41)
... they should be killed or crucified (yusallaboo)... (Surat al-Ma'ida: 33)
(Pharaoh said,) "I will cut off your alternate hands and feet and then I will crucify (la usallibannakum) every one of you." (Surat al-A'raf: 124)
... (Pharaoh said,) "I will cut off your hands and feet alternately and have you crucified (wa la usallibannakum) ..." (Surah Ta Ha: 71)
... (Pharaoh said,) "I will cut off your alternate hands and feet and I will crucify (wa la usallibannakum) every one of you." (Surat ash-Shu'ara': 49)
As can be seen from the verses, very different words are used in verses dealing with the wafat of Jesus (as) and the death of other prophets. Allah has revealed in the Qur'an that Jesus (as) was not killed, nor crucified, that someone who resembled him was shown in his place, and that he was taken back (in other words that his soul was taken). While the word tawaffa meaning "to take the soul" is used in the context of Jesus (as), expressions such as, qataloohu and mata, expressions of normal death, are used to refer to other prophets. These facts demonstrate once again that the situation of Jesus (as) is an extraordinary one.
This book is by Harun Yahya
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Muhib
فيس بوك
تويتر
انستقرام
يوتيوب
بنتيريست