Featured Islam - a counterfeit anti-christ, a weapon of fear/terror for the mind of the last days

Who killed Muhammad and how did he die according to authentic primary Islamic sources:

Let's consider the official authentic Islamic sources, without any commentary from myself, therefore, just the texts [highlighted, beginning with a Meccan Surah, which was around for some time]:

Al Haqqah 69:44-51 (al-Hilali-Khan translation) -

“... [v.44] And if he (Muhammad) had forged a false saying concerning Us (Allah), [v.45] We surely would have seized him by his right hand (or with power and might), [v.46] And then We certainly would have cut off his life artery (aorta), [v.47] And none of you could have withheld Us from (punishing) him. [v.48] And verily, this (Qur'an) is a Reminder for the Muttaqun (the pious. See V.2:2). [v.49] And verily, We know that there are some among you that belie (this Qur'an). (Tafsir At-Tabari) [v.50] And indeed it (this Qur'an) will be an anguish for the disbelievers (on the Day of Resurrection). [v.51] And verily, it (this Qur'an) is an absolute truth with certainty. ...”​

Al Haqqah 69:44-51 (Pickthall translation) -

“... [v.44] And if he had invented false sayings concerning Us, [v.45] We assuredly had taken him by the right hand [v.46] And then severed his life-artery, [v.47] And not one of you could have held Us off from him. [v.48] And lo! it is a warrant unto those who ward off [evil]. [v.49] And lo! We know that some among you will deny [it]. [v.50] And lo! it is indeed an anguish for the disbelievers. [v.51] And lo! it is absolute truth. ...”​

Al Haqqah 69:44-51 (Shakir translation) -

“... [v.44] And if he had fabricated against Us some of the sayings, [v.45] We would certainly have seized him by the right hand, [v.46] Then We would certainly have cut off his aorta. [v.47] And not one of you could have withheld Us from him. [v.48] And most surely it is a reminder for those who guard [against evil]. [v.49] And most surely We know that some of you are rejecters. [v.50] And most surely it is a great grief to the unbelievers. [v.51] And most surely it is the true certainty ...”​

Al Haqqah 69:44-51 (Yusuf-Ali translation) -

“... [v.44] And if the messenger were to invent any sayings in Our name, [v.45] We should certainly seize him by his right hand, (5669) [v.46] And We should certainly then cut off the artery of his heart: (5670) [v.47] Nor could any of you with him (5671) (from Our wrath). [v.48] But verily this is a Message for the Allah-fearing. [v.49] And We certainly know that there are amongst you those that reject (it). [v.50] But truly (Revelation) is a cause of sorrow (5672) for the Unbelievers. [v.51] But verily it is Truth (5673) of assured certainty. ...”

“... (5669) - The right hand is the hand of power and action. Anyone who is seized by his right hand is prevented from acting as he wishes or carrying out his purpose. The argument is that if an imposter were to arise, he would soon be found out. He could not carry out his fraud indefinitely. …

(5670) - This would effectually stop the function of his life. ...”
​

Al Haqqah 69:44-46 (Sahih International translation) -

“... [44] And if he [i.e., Muhammad] had made up about Us some [false] sayings, [45] We would have seized him by the right hand; 1617 [46] Then We would have cut from him the aorta. 1618

1618 Causing immediate death.
​

Al Haqqah 69:44-46 (Dawood translation) -

“... [44] Had he invented lies concerning Us, [45] We would have seized him by the right hand [46] and severed his heart's vein. ...”

etc.
​

Tafsir al-Jalalayn on Surah 69:44-51 -

“... [69:44] And had he, namely, the Prophet (s), fabricated any lies against Us, by communicating from Us that which We have not said, [69:45] We would have assuredly seized him, We would have exacted vengeance [against him], as punishment, by the Right Hand, by [Our] strength and power; [69:46] then We would have assuredly severed his life-artery, the aorta of the heart, a vein that connects with it, and which if severed results in that person’s death, [69:47] and not one of you (ahadin is the subject of mā, min being extra, used to emphasise the negation; minkum is a circumstantial qualifier referring to ahadin) could have defended him (hājizīna is the predicate of [the preceding] mā, and it is used in the plural because ahad, when employed in a negatory context, denotes a plural sense; the [suffixed] pronoun in ‘anhu refers to the Prophet), in other words, there is none to prevent Us from punishing him. [69:48] And assuredly it, that is, the Qur’ān, is a reminder for the God-fearing. [69:49] And assuredly We know that some of you, O people, are deniers, of the Qur’ān, and [some of you are] believers [in it]. [69:50] And assuredly it, that is, the Qur’ān, is a [cause of] anguish for the disbelievers, when they see the reward of those who affirmed its truth and the punishment of those who denied it. [69:51] And assuredly it, that is, the Qur’ān, is the certain truth. ...”​

Sahih al-Bukhari. Volume 3, Book 47, Number 786 -

“... Narrated Anas bin Malik: A Jewess brought a poisoned (cooked) sheep for the Prophet who ate from it. She was brought to the Prophet and he was asked, "Shall we kill her?" He said, "No." I continued to see the effect of the poison on the palate of the mouth of Allah's Apostle. ...”​

... to be continued ...

 

... continued ...

Sahih al-Bukhari, Volume 4, Book 53, Number 394 -

“... Narrated Abu Huraira: When Khaibar was conquered, a roasted poisoned sheep was presented to the Prophets as a gift (by the Jews). The Prophet ordered, “Let all the Jews who have been here, be assembled before me.” The Jews were collected and the Prophet said (to them), “I am going to ask you a question. Will you tell the truth?” They said, “Yes.” The Prophet asked, “Who is your father?” They replied, “So-and-so.” He said, “You have told a ie; your father is so-and-so.” They said, “You are right.” He said, “Will you now tell me the truth, if I ask you about something?” They replied, “Yes, O Abu-Al-Qasim; and if we should tell a lie, you can realize our lie as you have done regarding our father.” On that he asked, “Who are the people of the (Hell) Fire?” They said, “We shall remain in the (Hell) Fire for a short period, and after that you will replace us.” The Prophet said, “You may be cursed and humiliated in it! By Allah, we shall never replace you in it.” Then he asked, “Will you now tell me the truth if I ask you a question?” They said, “Yes, O Abu-AI-Qasim.” He asked, “Have you poisoned this sheep?” They said, “Yes.” He asked, “What made you do so?” They said, “We wanted to know if you were a liar in which case we would get rid of you, and if you are a prophet then the poison would not harm you.” ...”​

Sahih al-Bukhari, Volume 7, Book 71, Number 669 -

“... Narrated Abu Huraira: When Khaibar was conquered, Allah's Apostle was presented with a poisoned (roasted) sheep. Allah's Apostle said, “Collect for me all the Jews present in this area.” (When they were gathered) Allah's Apostle said to them, “I am going to ask you about something; will you tell me the truth?” They replied, “Yes, O Abal-Qasim!” Allah's Apostle said to them, “Who is your father?” They said, “Our father is so-and-so.” Allah's Apostle said, “You have told a lie. for your father is so-and-so,” They said, “No doubt, you have said the truth and done the correct thing.” He again said to them, “If I ask you about something; will you tell me the truth?” They replied, “Yes, O Abu-al-Qasim! And if we should tell a lie you will know it as you have known it regarding our father,” Allah's Apostle then asked, “Who are the people of the (Hell) Fire?” They replied, “We will remain in the (Hell) Fire for a while and then you (Muslims) will replace us in it” Allah's Apostle said to them. “You will abide in it with ignominy. By Allah, we shall never replace you in it at all.” Then he asked them again, “If I ask you something, will you tell me the truth?” They replied, “Yes.” He asked. “Have you put the poison in this roasted sheep?” They replied, “Yes,” He asked, “What made you do that?” They replied, “We intended to learn if you were a liar in which case we would be relieved from you, and if you were a prophet then it would not harm you.” ...”​

Sahih Muslim, Book 026, Chapter 17, Number 5430 -

“... Anas reported that a Jewess came to Allah's Messenger (may peace be upon him) with poisoned mutton and he took of that what had been brought to him (Allah's Messenger). (When the effect of this poison were felt by him) he called for her and asked her about that, whereupon she said: I had determined to kill you. Thereupon he said: Allah will never give you the power to do it. He (the narrator) said that they (the Companion's of the Holy Prophet) said: Should we not kill her? Thereupon he said: No. He (Anas) said: I felt (the affects of this poison) on the uvula of Allah's Messenger. ...”​

Sahih Muslim, Book 026, Chapter 17, Number 5431 -

“... Anas b. Malik reported that a Jewess brought poisoned meat and then served it to Allah's Messenger (may peace be upon him) ...”​

Ibn Ishaq, The Life Of Muhammad, A Translation of Ishaq's Sirat Rasul Allah, pages 515-516 paragraphs 764-765 -

[page 515 paragraph 764] “... *The apostle besieged the people of Khaybar in their two forts al-Watih and al-Sulalim until when they could hold out no longer they asked him to let them go, and spare their lives, and he did so. Now the apostle had taken possession of all their property -- al-Shaqq, Nata,and al-Katiba and all their forts -- except what appertained to these two.* When the people of Fadak heard of what had happened they sent to the apostle asking him to let them go and to spare their lives and they would leave him their property, and he did so. The one who acted as intermediary was Muhayyisa b. Mas'ud, brother of B. Haritha. [1] When the people of Khaybar surrendered on these conditions they asked the apostle to employ them on the property with half share in the produce, saying, 'We know more about it than you and we are better farmers.' The apostle agreed to this arrangement on the condition that 'if we wish to expel you we will expel you.' He made a similar arrangement with the men of Fadak. So Khaybar became [page 515-516 paragraph 764-765]

* ...* Cf. Baladhuri, p. 25. He quotes 'Abdullah b. Abu Bakr as I.I.'s authoroty.
[1] Cf. Bal. 29 f.

[page 516 paragraph 764-765] “... the prey of the Muslims, while Fadak was the personal property of the apostle because they had not driven horses or camels against it. [1]

When the apostle had rested Zaynab d. al-Harith, the wife of Sallam b. Mishkam prepared for him a roast lamb, having first inquired what joint he preferred. When she learned that it was the shoulder she put a lot of poison in it and poisoned the whole lamb. Then she brought it in and placed it before him. he took hold of the shoulder and chewed a morsel of it, but he did not swallow it. Bishr b. al-Bara' b. Ma'rur who was with him took some of it as the apostle had done, but he swallowed it, while the apostle spat it out, saying, 'This bone tells me that it is poisoned.' Then he called for the woman and she confessed, and when he asked her what had induced her to do this she answered: 'You know what you have done to my people. I said to myself, If he is a king I shall ease myself of him and if he is a prophet he will be informed (of what I have done).' So the apostle let her off. Bishr died from what he had eaten.

Marwan b. 'Uthman b. Abu Sa'id b. al-Mu'alla told me: The apostle had said in his illness of which he was to die when Umm Bishr d. al-Bara' came to visit him, 'O Umm Bishr, this is the time in which I feel a deadly pain from what I ate with you brother at Khaybar.' The muslims considered that the apostle died as a martyr in addition to the prophetic office with which God had honoured him.

Having finished with Khaybar, the apostle went to Wadi'l-Qura and besieged its people for some nights, then he left to return to Medina. …

… [1] Cf. Surah 17:66, i.e. captured it by force of arms.” [page 516 paragraph 765]​

Ibn Sa'd, page 252 -

“... The Apostle of Allah sent for Zaynab Bint al-Harith and said to her: What induced you to do what you have done? She replied: You have done to my people what you have done. You have killed my father, my uncle, and my husband, so I said to myself: If you are a prophet, the foreleg will inform you; and others have said: If you are a king, we will get rid of you. ...”
​

The Battles of the Prophet, by Ibn Kathir, translated by Wa'il 'Abdul Mut'aal Shihab, page 144 -

“... A Poisoned Sheep Gifted to the Messenger

At Khaibar, the Jews cooked a sheep containing poison and presented it to the Prophet (peace and blessings of Allah be upon him).

In his Sahih, Al-Bukhari narrated Abu Hurairah's saying: When Khaibar was conquered, a (cooked) sheep containing poison was given as a present to Allah's Messenger (peace and blessings of Allah be upon him).

[T. 'Aishah (may Allah be pleased with her) said, “The Prophet (peace and blessings of Allah be upon him) in his ailment in which he died, used to say,

'O 'Aishah! I still feel the pain caused by the food I ate at Khaibar, and at this time, I feel as if my aorta is being cut from that poison.'” ...”
​

... to be continued ...

 

... continued ...

Sunan Abu Dawud, Volume 5, Book 38, Chapter 6, Number 4513 -

“... 4513. It was narrated from 'Abdur-Razzaq: “Ma'mar informed us, from Az-Zuhri, from the son of Ka'b bin Malik, from his father, that Umm Mubashshir said to the Prophet, during his final illness: 'O Messenger of Allah, what do you think is the cause of your illness? I cannot think of anything that caused my son's illness except the poisoned sheep that he ate with you at Khaibar.' The Prophet said: 'And I do not think there is anything wrong with me except that, but now it has cut off my aorta.'” (Sahih) ...”​

Sunan Abu Dawud, Volume 5, Book 38, Chapter 6, Number 4512 -

“... 4512. Wahb bin Baqiyyah narrated to us, from Khalid, from Muhammad bin 'Amr, from Abu Salamah, from Abu Hurairah, who said: “The Messenger of Allah used to accept gifts but he did not eat (that which was given in) charity.” And Wahb bin Baqiyyah narrated to us, elsewhere, from Khalid, from Muhammad bin 'Amr, that Abu Salamah – and he did not mention Abu Hurairah – said: “The Messenger of Allah used to accept gifts, but he did not eat (that which was given in) charity.” And he added: “A Jewish woman in Khaibar gave him a roasted sheep that she had poisoned, and the Messenger of Allah ate from it, as did the people. he said: 'Lift up your hands (meaning, stop eating), for it has told me that it is poisoned.' Bishr bin Al-Bara' bin Ma'rur Al-Ansari died (of that poison), and he senr word to the Jewish woman asking: 'What made you do what you did?' She said: 'If you were a Prophet it would not harm you, and if you were a king the people would have been rid of you.' The Messenger of Allah ordered that she be killed, then he said during his final illness: 'I continued to feel pain because of the morsel that I ate at Khaibar, but now it has cut off my aorta.'” (Hasan) ...”​

Ibn Sa'd, pages 252-253 -

“... The Apostle of Allah took the foreleg, a piece of which he put into his mouth. Bishr Ibn al-Bara took another bone and put it into his mouth. When the Apostle of Allah ate one morsel of it Bishr ate his and other people also ate from it. Then the Apostle of Allah said: Hold back your hands! Because this foreleg has informed me that it is poisoned. Thereupon Bishr said: By Him Who hath made you great! I discovered it from the morsel I took. Nothing prevented me from spitting it out, but the idea that I did not like to make your food unrelishing. When you had eaten what was in your mouth, I did not like to save my life after yours, and I also thought you would not have eaten it if there was something wrong. Bishr did not rise from his seat but his color changed to that of taylsan (a green cloth) ...”​

At-Tabari, page 124 -

“... The Messenger of God said during the illness from which he died – the mother of Bishr b. al-Bara had come in to visit him – “Umm Bishr, at this very moment I feel my aorta being severed because of the food I ate with your son at Khaybar. ...”​

Sunan Ibn Majah, Volume 2, Book 6, Chapter 64, Number 1622 -

“... 1622. 'Aishah said: “I never saw anyone suffer more pain than the Messenger of Allah.” (Sahih) ...”​

Sahih al-Bukhari, Volume 1, Book 4, Number 197 -

“... Narrated 'Aisha: “When the ailment of the Prophet became aggravated and his disease became severe, he asked his wives to permit him to be nursed (treated) in my house. So they gave him the permission. Then the Prophet came (to my house) with the support of two men, and his legs were dragging on the ground, between 'Abbas, and another man.” 'Ubaid-Ullah (the sub narrator) said, “I informed 'Abdullah bin 'Abbas of what'Aisha said. Ibn 'Abbas said: 'Do you know who was the other man?' I replied in the negative. Ibn 'Abbas said, 'He was 'Ali (bin Abi Talib).” 'Aisha further said, “When the Prophet came to my house and his sickness became aggravated he ordered us to pour seven skins full of water on him, so that he might give some advice to the people. So he was seated in a Mikhdab (brass tub) belonging to Hafsa, the wife of the Prophet. Then, all of us started pouring water on him from the water skins till he beckoned to us to stop and that we have done (what he wanted us to do). After that he went out to the people.” ...”​

As Suyuti The History of the Caliphs, internal pagination [81-82]; PDF pages 111-112 -

"... [page 81; 111] Sayf and al Hakim record on the authority of Ibn Omar that the cause of the death of Abu Bakr was through excessive grief for the death [page 81; 111 - 82; 112] of the Apostle of God, his body continuing to waste away until he died. And Ibn Saa'd and al Hakim on good authorities from Ibn Shihab, that Abu Bakr and al Harith-b-Kaladah* were eating broth which had been sent as a present to Abu Bakr, when al Harith said to Abu Bakr, "with-draw thy hand, O Vicegerent of the Apostle of God, for by Allah, there is poison in it, that will do its work in a year, and I and thou shall both die on the sam day." And he withdrew his hand, and these two did not fail to sicken until they died on the same day about the close of the year. And al Hakim from Shaa'bi that he said, "what can we expect from this vile world when even the Apostle of God was poisoned and posioned was Abu Bakr?" ..."​

As Suyuti The History of the Caliphs, internal pagination [144, notation]; PDF page 174, notation -

"... [page 144; 174] Bishr-b-u'l Bara-b-Ma'rur the Companion, an Ansar of the tribe of Khazraj, He was present at Akabah, Badr, and Ohud and died at Khaybar from eating of the sheep of which Muhammad partook and which the Jews are said to have posioned, Some say he died at once, others after great suffering. An Nawawi. ..."​

Someone may then cite Al Haqqah 69:44-51, especially of ayat, 44-47 therein, pointing out that it is not a prophecy, attempting to say that it does not teach that is was about Muhammad's death. But it will be shown to not be able to aid Abu al Qasim in the least, for it is indeed not a prophecy, but a promise based upon condition.

... to be continued ...

 

... continued ...

Al Haqqah 69:44-51 is not a "prophecy" as some will say, and they are right, but since it does not deal in "prophecy" [as stated], it instead deals with a 'promise', based upon condition ["... [44] if ... [46] ... then ..."], by the Islamic "Allah" to 'Abu al Qasim', and to no one else [hence [al-Hilali-Khan] ayah 44, "... if he (Muhammad) ...", ayah 45, "... seized him by his right hand ...", and ayah 46, "cut off his life artery (aorta)."

The "... if ... then ..." can therefore call into account anything of "honoured" of the past/present [which is no guarantee of any future standing], if it violates the condition, even as Balaam [Numbers 22 through 24, and 31:8,16; Deuteronomy 23:4,5; Joshua 13:22, 24:9,10; Nehemiah 13:2; Micah 6:5; 2 Peter 2:15; Jude 1:11; Revelation 2:14 KJB], and others of old did.

Balaam was once a "prophet" of JEHOVAH, but a condition was met, wherein it broke such a relationship, and as Peter says, "... forsaken the right way, and are gone astray, following the way of Balaam the son of Bosor, who loved the wages of unrighteousness;" [2 Peter 2:15 KJB], "... was rebuked for his iniquity ... the madness of the prophet." [2 Peter 2:16 KJB]; and Jude says, "... after the error of Balaam for reward ..."

There are numerous passages of any qur'anic text and aHadith [Sahih], and Tafsir, which demonstrate the conditional aspect of the Islamic "Allah's" promises, in the many "if ... then's". Citations upon request.

The question then becomes did Abu al Qasim, mean what he said, in regards the effects of the poison [as cited by numerous authenitc Islamic sources, even Sahih narrations], and did others collectively remember correctly those statements about his death, and how he died, and what he, himself, said about his "life artery (aorta)", being "cut/severed" by the "poison" administered to him at Khaybar in a piece of meat.

Other passages are fine to go to [as some do to attempt to thwart the implications so far given, ie. Al Duha 93:1-5, but all are in the context of the conditions laid down, whether beforehand, or afterwards given, as those in al Haqqah.

Also, since "abrogation" takes place in the Islamic ideology [see Al Baqara 2:106 [al-Hilali-Khan, Shakir, etc], Al Nahl 16:101 [Al-Hilali-Khan]; Al Nisa' 4:15 and al-Hilali-Khan notation [1]; Al Ra'd 13:36-39 [al-Hilali-Khan]; Al A'la 87:6-7 [al-Hilali-Khan], Sahih al Bukhari Volume 6, Book 60, Number 8, 32, 33, 34, 53, 54, 60, 68, 69, 100, 114, 285, 289; Volume 7, Book 70, Number 562, see also Sahih Muslim in just the T.O.C. alone, etc]], there is further consideration of any text which seems to be unconditional in and of itself, but when sought out in the whole, may be found to be abrogated, superceded, forgotten and replaced, etc.

Do any of the other passages deal with the matter immediately at hand with what is specifically stated, or is it merely a looking for loopholes, a brushing aside the facts? I cannot answer that for anyone, nor accuse any Muslim, etc.

When a Qur'an claims for itself to be 'mubeen' ("perspicuous"; Al Shu'ara 26:195) of itself, and that the narrations cited in al Bukhari, Muslim, etc are generally "Sahih", in that they record the exact sayings of Abu al Qasim, without need for re-interpretation some 1300 years later by a 'scholar', or 'personal individual'. Abu al Qasim used the words "life artery (aorta)" and being "cut/severed" in relation to the "poison".

The question then becomes how does it fit with what is stated in al Haqqah 69:44-51 by the Islamic "Allah" sent down to the very person which uses those words to describe his own suffering unto death in the Sahih narrations.

Any may of course cite the Arabic, but doing so, only makes what was present in the authentic Islamic sources that much more mubeen.

Therefore, the "if ... then ..." comes into play, since the life of Abu al Qasim was not spotless, as he Himself relates, see:

Sahih al Bukhari, Volume 1, Book 12, Number 760 [sectioned] - "Narrated 'Aisha: The Prophet used to say frequently in his bowing and prostrations ... O Allah! Forgive me."

Sahih al Bukhari, Volume 1, Book 12, Number 781 - basically same as above

Sahih al Bukhari, Volume 2, Book 21, Number 221 [sectioned] - "Narrated Ibn Abbas: When the Prophet got up at night to offer the Tahajjud prayer, he used to say ... O Allah! ... I ... repent to You ... Please forgive me my previous And future sins; And whatever I concealed or revealed ..."

Sahih al Bukhari, Volume 8, Book 75, Number 319 [sectioned] - "Narrated Abu Huraira: ... I ask forgiveness from Allah and turn to Him in repentance more than seventy times a day."

Sahih Muslim, Book 004, Chapter 118, Number 1691 [sectioned] - "Ibn Abbas reported that when the Messenger of Allah ... got up during the night to pray, he used to say: O Allah ... I return to Thee for repentance ... so forgive me my eariler and later sins, the sins that I committed in secret and openly. ..."

Sahih Muslim, Book 004, Chapter 118, Number 1695 [sectioned] - "'Ali b. Abu Talib reported that when the Messenger of Allah ... got up at night for prayer he would say ... I wronged myself and make a confession of my Sin. Forgive all my sins, for no one forgives the sins but Thee ... Remove sins from me, for none else but Thou can remove sins from me ... I seek forgiveness from Thee and turn to Thee in repentance: and when he would bow, he would say: O Allah, it is for Thee that I bowed ... Forgive me of the earlier and later open and secret (sins) and that where I made transgression and that Thou knowest better than I ..."

Sahih Muslim, Book 035, Chapter 17, Number 6563 [sectioned] - "Abu Musa Ash'ari reported on the authority of his father that Allah's Apostle ... used to supplicate in these words: "O Allah, forgive me my faults, my ignorance, my immoderation in my concerns. ... O Allah, grant me forgiveness (of the faults which I committed) seriously or otherwise (and which I committed inadvertently and deliberately). All these (failings) are in me. O Allah, grant me forgiveness from the fault which I did in haste or deferred, which I committed in privacy or in public ..."​

... to be continued ...

 

... continued ...

We also know by a Qur'an, in Al Hajj 22:52-53 in relation to Al Najm 53:19-20, the "Gharaniq" [see also Ibn Kathir, etc], in respect to Ibn Ishaq's historical work pages 161-167; paragraphs 233-240, which cites directly al Hajj 22:52 in relation to them, wherein we see that the pagan Arabs called him "Mudhammam" in derogation, before the "casting" of the Shaytan, but once "cast" they rejoiced to be accepted, Afterwards, it was abrogated, and again the mocking continued.

We also know that a Qur'an Al Falaq 113:1-2, in seeking the Islamic Allah, Abu al Qasim was not therefore protected by these ayat which say, "[1] Say: "I seek refuge in the Lord of the daybreak, [2] "From the evil of what He has created,", and the Tafsir of al-Jalalayn commenting on ayah 2, says, "... and non-obligated ones from all inanimates, such as poison and so on ...", since it is obvious from the official authenitc Islamic sources, Abu al Qasim eventually died from the poison, offered at Khaybar, in terrible agonies.

Some questions may be asked, for instance, why didn't Jibr'il warn him, or why didn't the Islamic "Allah" send an ayah down to beware, or even his top Companions from using their logic in suggesting it may not be good to accept such a gift from a defeated peoples, or why weren't the 'Awja dates eaten that morning, see Sahih al-Bukhari, Volume 7, Book 71, Number 663, 664; Sahih Muslim, Book 023, Chapter 25, Number 5081, etc since it was to protect against "poison" itself?

We also know that Abu al Qasim was even affected by sorcery, Sahih al Bukhari, Volume 4, Book 54, Number 490; Volume 7, Book 71, Number 658, 660, 661; Sahih Muslim, Book 026, Chapter 16, Number 5428, 5429 and so on. How could sorcery affect him, if he was under the immediate protection of the Islamic "Allah", or could it possibly have to do with the condition of "... if ... then ..." and unconfessed sins, etc?

We can also know that according to Islamic sources Abu al Qasim has not yet crossed the As Sirat, though it is said of him [not by Islamic "Allah"] that, "I will be the first to cross it", Sahih al Bukhari, Volume 8, Book 76, Number 577, etc, but the question then is, Who promised him that?, and where is such a promise found in those words in any Qur'an?]

So, in a Qur'an there are many promises, but notice the conditional statment in al Haqqah 69:44-51 again, "... if ... then ...", and then notice what would happen if those conditions were met, in regards the cutting of the life artery (aorta), and what Abu al Qasim said in regards the effect of the posion upon his own life.

Al An'am 6:15 - "Say: "I would, if I disobeyed my Lord, indeed have fear of the penalty of a Mighty Day."

Al An'am 6:17 - "If Allah touch thee with affliction, none can remove it but He ..."​

Was there any remedy found for the poison from Khaybar? Was there anything that the Ummah, Companions or even 'Aisha herself could do to heal, or to cause to cease the degeneration from the poison? If there is, please cite that documentation that I and all may consider it. I am not against documentation of official authenitc Islamic sources, but I am against personal interpretation of either any qur'an or any Sahih aHadith. It is either mubeen or not.

It seems pretty obvious just from those authentic Islamic sources themselves, without needing to have another interpreter inbetween the qur'anic ayat, the aHadith, etc and the reader. That would exclude myself and others, including Muslims. Remember, mubeen, perspicuous.

What of the response of its an "idiom"? Even if it were an "idiom", it still would not change what is stated in both the qur'anic passage and the aHadith, etc. For they would be using the same 'idiom" together, and so Abu al Qasim used it properly in both instances even if "idiom". The argument is Daif [weak].

Finally, I [a Seventh-day Adventist] would not for a moment suggest that I would need to utilize Al Haqqah 69:44-51 primarily in order to test whether or not Abu al Qasim was true or false, but if I were to attempt such a case either for or against, I would utilize scripture [KJB], namely Isaiah 8:20 KJB primarily, among other such texts and tests [as the 7th day the Sabbath of the LORD [YHVH, JEHOVAH], as it was not merely for the 'Jews', but all mankind from the beginning; and others not to be cited here, as it is not the purpose of this thread at all, though I believe I have answered the OP more effectively than anyone else so far, without boasting] and possibly even Matthew 24:26 KJB.

So, according to the authentic official Islamic sources, who killed Muhammad and how did he die? What does that make him according to his own mouth and the words of his "Allah"?

 

A few useful videos [I do not espouse every single position ["Crusades" [Roman Catholic sword of the state/religion, just like Sharia/Jihad, "Braveheart" ['William Wallace', A Roman Catholic knight] "Mel Gibson" [A Roman Catholic media knight] or statement therein [no such thing as Moderate Muslims, Moderate Islam, etc] ['pork' is not allowed, in NT it is still unclean, do not eat it] or various scriptural, etc reasons]:

Usama K. Dakdok [Baptist, schooled in Egypt and Arabic] on Sharia (Islamic Law):



William Federer: Mohammed’s History- Exposing Islam’s Hidden Truths of Muslims.mp4



Usama K. Dakdok, Is Islam a Peaceful Religion:



Usama K. Dakdok, Women In Islam:



Usama K. Dakdok, Is the Qur'an Infallible:

 

This question concerns the Arabic of a Qur'an Al 'Imran 3:55; Al Ma'idah 5:117, Maryam 19:33 and their proper meanings and translations. Here is the Arabic of the texts themselves:

إِذْ قَالَ اللَّهُ يَا عِيسَىٰ إِنِّي مُتَوَفِّيكَ وَرَافِعُكَ إِلَيَّ وَمُطَهِّرُكَ مِنَ الَّذِينَ كَفَرُوا وَجَاعِلُ الَّذِينَ اتَّبَعُوكَ فَوْقَ الَّذِينَ كَفَرُوا إِلَىٰ يَوْمِ الْقِيَامَةِ ثُمَّ إِلَيَّ مَرْجِعُكُمْ فَأَحْكُمُ بَيْنَكُمْ فِيمَا كُنتُمْ فِيهِ تَخْتَلِفُونَ Al 'Imran 3:55

The highlighted words are:

مُتَوَفِّيكَ - mutawaffeeka - he died [please notice what follows this "die", then the "raising up", the taking "back" [again] even to "Me", even in "My presence"]

I have considered many translations of this particular text, and the specific words therein, in Arabic, and their translations by many Islamic and non-Islamic persons. I have noticed very different translations, and thus meaning, for some say "I will take you back", Abdel Haleem, Aisha Bewley, Ali Unal or "I am [certainly] going to recall you", Farook Malik, Dr. Munir Munshey, Maududi; Bijan Moeinian, "take thee up again to Me", Henry Edward Palmer, "claim you back", N. J. Dawood 2014, "I will take you back", Mir Aneesuddin, [all of which implies that [Isa] was with Him before coming to earth, otherwise how could it be said I will take you back to myself, after the dying?, shall it be said it refers to a scond coming and dying, impossible, see the text, it is in the past tense, and in the context of the scheme of the Jews, and deliverance from them, and their denial of the Resurrection that [Isa] talked about, etc], and more still:

Muhammad Asad - Lo! God said: "O Jesus! Verily, I shall cause thee to die, and shall exalt thee unto Me, and cleanse thee of [the presence of] those who are bent on denying the truth; and I shall place those who follow thee [far] above those who are bent on denying the truth, unto the Day of Resurrection. In the end, unto Me you all must return, and I shall judge between you with regard to all on which you were wont to differ.

Wahiduddin Khan - God said, O Jesus, I shall cause you to die and will raise you up to Me and shall clear you [of the calumnies] of the disbelievers, and shall place those who follow you above those who deny the truth, until the Day of Judgement; then to Me shall all return and I will judge between you regarding your disputes.

[The Monotheist Group] 2011 - God said: "O Jesus, I will let you die, and raise you to Me, and cleanse you of those who have rejected, and make those who have followed you above those who rejected until the Day of Resurrection; then to Me is your return so I will judge between all of you in what it was that you disputed."

Abdul Majid Daryabadi - Recall what time Allah said: O 'Isa! verily I shall make thee die, and am lifting thee to myself and am purifying thee from those who disbelieve, and shall place those who follow thee above those who disbelieve until the Day of Resurrection; thereafter unto Me shall be the return of you all, then I shall judge between you of that wherein ye were wont to differ.

Shabbir Ahmed - "O Jesus! I will cause you to die of natural causes and I will exalt you in honor in My Court and I will clear you of the slander of the disbelievers. I will cause those who truly follow you to dominate the rejecters until the Day of Resurrection. Eventually, all of you will return to Me, then I will judge among you about what you used to differ."

Dr. Mohammad Tahir-ul-Qadri - When Allah said: ‘O ‘Isa (Jesus), I will surely bring your term of life to completion; and I am about to lift you towards Myself (in the heavens), and deliver you from the disbelievers, and exalt your followers above (these) disbelievers till the Day of Resurrection. Then to Me you all have to return. So I shall judge between you in the matters about which you used to dispute.’

Dr. Kamal Omar - Behold! Allah said: “O Iesa! Certainly I am the Giver of death to you and the Raiser of you towards Me and the Protector to you against those who rejected (you), and the Maintainer of those who have followed you above and higher to those who have rejected (you) — till the Day of Resurrection. Afterwards, towards Me is your returning place, then I will pronounce judgement between you people in whatever you used to create differences of opinion.

Talal A. Itani (New) - God said, 'O Jesus, I am terminating your life, and raising you to Me, and clearing you of those who disbelieve. And I will make those who follow you superior to those who disbelieve, until the Day of Resurrection. Then to Me is your return; then I will judge between you regarding what you were disputing.

Ali Bakhtiari Nejad - (Remember) when God said: Jesus, I make you die, and bring you up to Me, and cleanse you from those who disbelieved, and make those who follow you above those who disbelieved until the resurrection day. Then, your return is to Me, and I judge between you in what you disagreed about it.

[The Monotheist Group] 2013 - For God said: "O Jesus, I will terminate your life, and raise you to Me, and cleanse you of those who have rejected, and make those who have followed you above those who have rejected until the Day of Resurrection. Then to Me is your return, all of you,so I will judge between you in what it was that you disputed."

Mohammad Shafi - When Allah said: "O Jesus! I am indeed going to make you die and raise you up to Me. And I will cleanse you of what those who suppress the Truth say about you. And I will make those who follow you surpass those who suppress the Truth, towards the Day of Resurrection.And then to Me shall be the return of you all. Then I shall judge between you on matters which you have been disputing."​

... to be continued ...

 

... continued ...

Others:

Maulana Muhammad Ali - When Allah said: O Jesus, I will cause thee to die and exalt thee in My presence and clear thee of those who disbelieve and make those who follow thee above those who disbelieve to the day of Resurrection. Then to Me is your return, so I shall decide between you concerning that wherein you differ.

Muhammad Ahmed - Samira - When God said: "You Jesus I am, I am making you die and raising you to Me and purifying you from those who disbelieved, and making those who followed you above those who disbelieved to the Resurrection Day, then to Me (is) your return, so I judge/rule between you in what, you were in it differing .

Sher Ali - Remember the time when ALLAH said' `O Jesus, I will cause thee to die a natural death and will raise thee to Myself, and will clear thee of the charges of those who disbelieve, and will exalt those who follow thee above those who disbelieve, until the Day of Resurrection; then to ME shall be your return, and I will judge between you concerning that wherein you differ.

Rashad Khalifa - Thus, GOD said, "O Jesus, I am terminating your life, raising you to Me, and ridding you of the disbelievers. I will exalt those who follow you above those who disbelieve, till the Day of Resurrection. Then to Me is the ultimate destiny of all of you, then I will judge among you regarding your disputes.

Amatul Rahman Omar - (Recall the time) when Allah said, `O Jesus! I will cause you to die a natural death, and will exalt you to Myself and I will clear you of the unchaste accusations of those who disbelieve. I am going to make your followers prevail over the disbelievers till the Day of Resurrection, then to Me (O people!) shall be your return, and I will judge all your differences.​

Others Yet Still:

Edward Henry Palmer - When God said, 'O Jesus! I will make Thee die and take Thee up again to me and will clear thee of those who misbelieve, and will make those who follow thee above those who misbelieve, at the day of judgment, then to me is your return. I will decide between you concerning that wherein ye disagree.

George Sale - When God said, O Jesus, verily I will cause thee to die, and I will take thee up unto me, and I will deliver thee from the unbelievers; and I will place those who follow thee, above the unbelievers, until the day of resurrection: Then unto me shall ye return, and I will judge between you of that concerning which ye disagree.

John Meadows Rodwell - Remember when God said, "O Jesus! verily I will cause thee to die, and will take thee up to myself and deliver thee from those who believe not; and I will place those who follow thee above those who believe not, until the day of resurrection. Then, to me is your return, and wherein ye differ will I decide between you.
​

... to be continued ...

 

... continued ...

Next text:

مَا قُلْتُ لَهُمْ إِلَّا مَا أَمَرْتَنِي بِهِ أَنِ اعْبُدُوا اللَّهَ رَبِّي وَرَبَّكُمْ وَكُنتُ عَلَيْهِمْ شَهِيدًا مَّا دُمْتُ فِيهِمْ فَلَمَّا تَوَفَّيْتَنِي كُنتَ أَنتَ الرَّقِيبَ عَلَيْهِمْ وَأَنتَ عَلَىٰ كُلِّ شَيْءٍ شَهِيدٌ Al Ma'ida 5:117

The highlighted words are:

شَهِيدًا - shaheedan[a] - martyr/witness

فَلَمَّا تَوَفَّيْتَنِي - falamma tawaffaytanee - caused to die

شَهِيدٌ - shaheed[un] - martyr/witness

I have considered many translations of this particular text, and the specific words therein, in Arabic, and their translations by many Islamic and non-Islamic persons. I have noticed very different translations, and thus meaning, for some say, "You took me [Isa] up", "You raised me [Isa] up", or "You took me [Isa] back" [which would seem to indicate that [Isa] was with the Islamic "Allah" before coming to earth, otherwise how could ]Isa] be "taken back", or "recalled", Aisha Bewley, Ali Unal, Ali Bakhtiari Nejad or "You recalled me [Isa]", Muhammad Taqi Usmani, Dr. Munir Munshey, Maududi], however, others seem to bring into the English, a more exact translation of what happened [and please notice the past tense], for instance:

Muhammad Asad - Nothing did I tell them beyond what Thou didst bid me [to say]: `Worship God, [who is] my Sustainer as well as your Sustainer.' And I bore witness to what they did as long as I dwelt in their midst; but since Thou hast caused me to die, Thou alone hast been their keeper: for Thou art witness unto everything.

Shakir - I did not say to them aught save what Thou didst enjoin me with: That serve Allah, my Lord and your Lord, and I was a witness of them so long as I was among them, but when Thou didst cause me to die, Thou wert the watcher over them, and Thou art witness of all things.

Wahiduddin Khan - I told them only what You commanded me to, Worship God, my Lord and your Lord. I was a witness to what they did as long as I remained among them, and when You did cause me to die, You were the watcher over them. You are the witness of all things,

Safi Kaskas - I told them only what You commanded me to say, "Worship God, who is my Lord as well as your Lord." I was a witness to them during my time with them. But after you made me die, You were the One watching over them. You witness everything.

[Al-Muntakhab] - I never said to them, says ‘Isa, but what You had commanded me to say, thus: "Worship Allah, my Creator and your Creator". "And I observed their deeds and bore witness to their behaviour as long as I lived among them, and when you ordained that I depart life, You were the only one Who constantly kept a vigilant eye upon them and their deeds and toward themselves and toward others and witnessed their course of action You are Shahidun (witness) of all things in all respects".

Ahmed Ali - I said nought to them but what You commanded me: Worship God, my Lord and your Lord. And so long as I dwelt with them I was witness over their actions. And after my life had been done, You were their keeper; and You are a witness over all things.

Shabbir Ahmed - "Never did I say to them except what You Commanded me to say, 'Worship and obey Allah my Lord and your Lord.' I was a witness to them as long as I lived among them. After You caused me to die, You were the Watcher over them and You are Witness over all things and events."

The Monotheist Group 2013 Ed. - "I only said to them what You commanded me to say, that you shall serve God my Lord and your Lord; and I was witness over them as long as I was with them, but when You terminated my life, You were watcher over them. You are witness over all things."

Mohammad Shafi - "I did not tell them anything except what You enjoined me with: 'Worship Allah, my Lord and your Lord.' And I was a witness over them so long as I remained among them, but when You caused me to die, You were the Guard over them.hAnd You are Witness over all things."​

... to be continued ...

 

... continued ...

Others:

Bijan Maeinian - “I only told them what you had ordered me to say: “Worship God, Who is my Lord as well as your Lord [see Luke 4-8 & John 20-17].” I was a witness to their conduct as long as I was living with them. As to how they behaved after my death, you are the One Who knows it.”

Maulana Muhammad Ali - I said to them naught save as Thou didst command me: Serve Allah, my Lord and your Lord; and I was a witness of them so long as I was among them, but when Thou didst cause me to die Thou wast the Watcher over them. And Thou art Witness of all things.

Muhammad Ahmed - Samira - 'I did not say to them except what You ordered/commanded me with it, that worship God, my Lord and your Lord, and I was on them a witness as long as I continued/lasted in (between) them, so when You made me die, You were the guard on them, and you (are) on every thing (an) honest witness.'

Sher Ali - `I said nothing to them except that which Thou didst command me - Worship ALLAH, my Lord and your Lord. And I was a witness over them as long as I remained among them, but since Thou didst cause me to die, Thou, hast been the Watcher over them, and Thou art Witness over all things;

Rashad Khalifa - "I told them only what You commanded me to say, that: `You shall worship GOD, my Lord and your Lord.' I was a witness among them for as long as I lived with them. When You terminated my life on earth, You became the Watcher over them. You witness all things.

Amatul Rahman Omar - `I said nothing to them except that what You had commanded me, "Worship Allah, my Lord as well as your Lord". I was a witness over them (only) so long as I remained among them but ever since You caused me to die, You Yourself have been the Watcher over them and You are the Witness to everything.​

Others yet still:

George Sale - I said nothing to them except that which Thou didst command me -- Worship God, my Lord and your Lord. And I was a witness over them as long as I remained among them, but since Thou didst cause me to die, Thou, hast been the Watcher over them, and Thou art Witness over all things;​

Still others:

Ahmed Hulusi - “I told them nothing other than what You commanded me: ‘Attain the consciousness of servitude to Allah, who is both your Rabb and my Rabb’... I was a witness over them as long as I was among them... Then you made me die! You became Raqib over them! You are the witness over all things!
​

... to be continued ...

 

... continued ...

Next text:

وَالسَّلَامُ عَلَيَّ يَوْمَ وُلِدتُّ وَيَوْمَ أَمُوتُ وَيَوْمَ أُبْعَثُ حَيًّا Maryam 19:33

The highlighted words are:

أَمُوتُ - amootu - I die

I have considered many translations of this particular text, and the specific words therein, in Arabic, and their translations by many Islamic and non-Islamic persons. I have noticed that in this case they all basically say the same, with some slight variation, which is that [Isa] was to "die", but in the immediate context, this "die", followed being "born", and came before being "raised" [to life, resurrected], see the various translations here - http://islamawakened.com/quran/19/33/default.htm

Thus the chronological order given in a Qur'an itself is [Isa] was [1] born, [2] die, [3] raised to life, resurrected, while the ayah of Maryam 19:34, reveals the 'past tense' [or even the present tense of the past, thus becoming now past tense] of the sayings, "Such was", "Such is" [i.e., then, at that time] [Isa] was, [1] born, [2] died, [3] raised to life/resurrected.

However, beyond these things, I am most interested in the Arabic words themselves, and how they were translated in the above translations, thus my Question:

What is the true Arabic meaning of these words [please use only other Arabic passages of the Qur'an to substantiate, I want to see how these very words are in other ayat, and how they are used therein, and translated into English from there, please list them for me, thank you]:

Al 'Imran 3:55 -

-مُتَوَفِّيكَ - mutawaffeeka - he died

Al Ma'ida 5:117 -

شَهِيدًا - shaheedan[a] - martyr/witness

فَلَمَّا تَوَفَّيْتَنِي - falamma tawaffaytanee - caused to die

شَهِيدٌ - shaheed[un] - martyr/witness

Maryam 19:33 -

مُوتُ - amootu - I die

 

The Testimony of Jesus says:

The Home Missionary, September 1, 1892, “Ye Are My Witnesses” -

“... The Saviour has said, "He that believeth on the Son hath everlasting life: and he that believeth not the Son shall not see life; but the wrath of God abideth on him" He says again, "And this is life eternal, that they might know thee, the only true God, and Jesus Christ whom thou hast sent." Mohammedanism has its converts in many lands, and its advocates deny the divinity of Christ. Shall this faith be propagated, and the advocates of truth fail to manifest intense zeal to overthrow the error, and teach men of the pre-existence of the only Saviour of the world? O how we need men who will search and believe the word of God, who will present Jesus to the world in his divine and human nature, declaring with power and in demonstration of the Spirit, that "there is none other name under heaven given among men, whereby we must be saved." O how we need believers who will now present Christ in life and character, who will hold him up before the world as the brightness of the Father's glory, proclaiming that God is love! {HM, September 1, 1892 par. 4} ...” - The Home Missionary -- Ellen G. White Writings​

 

Let's consider what Islam teaches, from its official authentic sources, about "Isa" [the Muslim Jesus]

[01] The excuse of the 'Arab speaking' Christians …

Arab speaking 'Christians' [ie, 'orthodoxical'] generally do not use the word 'Isa for Jesus, they use an Arabic equivalent word [of the Hebrew], Yasou' or Yasu'. See here for some details - 'Isa -- the true name of Jesus?​

[02] The Most Awful Name in the sight of Allah, is a man that calls himself “King of Kings”:

Muhammad said that the most awful name in “Allah's” sight on the [Muslim] Day of Resurrection will be that of a “man” who calls himself, “King of kings”. So “Allah” will hate the man called “King of kings”, whom the Christians know as Christ Jesus:

Isaiah 9:6 KJB - For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace.

Isaiah 9:7 KJB - Of the increase of his government and peace there shall be no end, upon the throne of David, and upon his kingdom, to order it, and to establish it with judgment and with justice from henceforth even for ever. The zeal of the LORD of hosts will perform this.

Jeremiah 23:5 KJB - Behold, the days come, saith the LORD, that I will raise unto David a righteous Branch, and a King shall reign and prosper, and shall execute judgment and justice in the earth.

Acts 10:36 KJB - The word which God sent unto the children of Israel, preaching peace by Jesus Christ: (he is Lord of all <----- I love the KJB, it is internet, emoji, wifi ready.

John 1:29 KJB - The next day John seeth Jesus coming unto him, and saith, Behold the Lamb of God, which taketh away the sin of the world.

John 1:36 KJB - And looking upon Jesus as he walked, he saith, Behold the Lamb of God!

Revelation 1:5 KJB - And from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth. Unto him that loved us, and washed us from our sins in his own blood,​

Revelation 17:14 KJB - These shall make war with the Lamb, and the Lamb shall overcome them: for he is Lord of lords, and King of kings: and they that are with him are called, and chosen, and faithful.

Revelation 19:16 KJB - And he hath on his vesture and on his thigh a name written, KING OF KINGS, AND LORD OF LORDS.​

Sahih al-Bukhari, Volume 8, Book 73, Number 224 -

“... Narrated Abu Huraira: Allah's Apostle said, “The most awful name in Allah's sight on the Day of Resurrection, will be (that of) a man calling himself Malik Al-Amlak (the king of kings).”

Sufyan said, “Somebody else (i.e. other than Abu Az-Zinad, a sub-narrator) says: What is meant by 'The king of kings' is 'Shahan Shah.,” ...”​

Sahih al-Bukhari, Volume 8, Book 73, Number 225 -

“... Narrated Abu Huraira: The Prophet said, “The most awful (meanest) name in Allah's sight.” Sufyan said more than once, “The most awful (meanest) name in Allah's sight is (that of) a man calling himself king of kings.” Sufyan said, “Somebody else (i.e. other than Abu Az-Zinad, a sub-narrator) says: What is meant by 'The king of kings' is 'Shahan Shah.,” ...”​

Sahih Muslim, Book 025, Chapter 4, Number 5338 -

“... Abu Huraira reported Allah's Messenger (may peace be upon him) as saying: The vilest name in Allah's sight is Malik al-Amidh (King of Kings). The narration transmitted on the authority of Shaiba (contains these words): There is no king but Allah, the Exalted and Glorious. Sufyan said: Similarly, the word Shahinshah (is also the vilest appellation). Ahmad b. Hanbal said: I asked Abu 'Amr about the meaning of Akhna. He said: The vilest. ...”
​

Sahih Muslim, Book 025, Chapter 4, Number 5339 -

“... Abu Huraira reported from Allah's Messenger (may peace be upon him) so many ahadith and one of them was this that Allah's Messenger (may peace be upon him) said: The most wretched person in the sight of Allah on the Day of Resurrection and the worst person and target of His wrath would of the person who is called Malik al-Amlak (the King of Kings) for there is no king but Allah. ...”​

Sunan Abu Dawud, Volume 5, Book 40, Chapter 62, Number 4961 -

“... 4961. It was narrated from Sufyan bin 'Uyainah, from Abu Az-Zinnad, from Al-A'raj, from Abu Huraurah, who conveyed it from the Prophet; he said: “The most despised of names to Allah, on the Day of Resurrection, will be a man who is called; Malik Al-Amlāk (king of kings).” (Sahih)

Abu Dawud said: Shu'aib reported it from Abu Hamzah, from Abu Az-Zinnad, with his chain, and he said: “the most obscene name” ...”​

Jami at-Tirmidhi, Volume 5, Book 41, Chapter 65, Number 2837 -

“... 2837. Al-A'raj narrated that Abu Hurairah conveyed to him that the Prophet said: “The most despicable (Akhna') name to Allah on the Day of Judgement is that of a man named King of Kings. (Malikil-Amlāk)” (Sahih)

Sufyan said: “(Like) 'Shahani Shah (Shah of Shah's).” And the meaning of Akhna' is most despicable. And this Hadith is Hasan Sahih. ...”

“... Comments: Akhna (most disgraced) according to some it means 'ugliest'. The names that denote pride, insolence and arrogance; it is disliked to be named such names, like, ruler of the rulers, king of the kings, etc, because complete sovereignty is Allah's. ...”​

Tafsir of Ibn Kathir, A compilation of the Abridged Tafsir Ibn Kathir Volumes 1-10, in the English Language with Arabic Verses. -

“... Also, the Two Sahihs recorded Abu Hurayrah saying that the Prophet said, (The most despicable name to Allah is a person who calls himself the king of kings, while there are no owners except Allah. ) ...”​

Tafsir of al-Qurtubi on Surah 1:4 -

[Page 121] “... The recitation of malik is established and it has meanings which mālik does not have, and Allah knows best.

It is said that it is not permitted to give anyone this name nor to call other than Allah Almighty by it. Al-Bukhari and Muslim related from Abu Hurayra that the Messenger of Allah, may Allah bless him and grant him peace, said, “Allah will seize the earth on the Day of Rising and roll up heaven in His right hand and then say, 'I am the King. Where are the kings of the earth?'” Abu Hurarya also reported that the Messenger of Allah, may Allah bless him and grant him peace, said, “The most abased man in the sight of Allah is a man who calls himself, 'the King of Kings.'” Muslim added, “There is no king except Allah Almighty.”: Sufyan said, “Like the Persian term Shahanshah.” The Messenger of Allah, may Allah bless him and grant him peace, said, “The man with whom Allah will be angriest is a man who calls himself, 'the king of kings.' There is no king except Allah.” Ibn al-Hassar said, “It is like that with 'King of the Day of Judgment' and 'Master of [page 121-122] the Kingdom.'” There is no disagreement that this title is forbidden to all creatures in the same way that 'the King of kings' is. ...”​

 

[03] What does Islam teach about its “'Isa”?

The Qur'an speaks of Maryam and 'Isa and the birthplace, [and please take notice that the Qur'an does not speak of Nazareth, nor a Bethlehem birth, as it merely says a “far place”, being unspecified, and speaks nothing of the taxation of the Romans, nor of the travelling, nor of Joseph being with her, nor of the crowded inn, nor of the 'star' [company of angels], nor of a manger, nor later of the Magi, nor of the gifts [Gold [King], Frankincense [Priest] and Myrrh [Sacrifice]], but rather a date palm-tree [having no significance whatsoever], though some later commentators attempt to rewrite the Qur'anic verses adding notations, for obvious reasons, yet the passage of the Qur'an speaks about Maryam wanting to die, though Scripture [KJB] knows nothing of such a statement]:

Maryam 19:22-25 (Pickthall translation) -

“... [v.22] And she conceived him, and she withdrew with him to a far place. [v.23] And the pangs of childbirth drove her unto the trunk of the palm-tree. She said: Oh, would that I had died ere this and had become a thing of naught, forgotten! [v.24] Then [one] cried unto her from below her, saying: Grieve not! Thy Lord hath placed a rivulet beneath thee, [v.25] And shake the trunk of the palm-tree toward thee, thou wilt cause ripe dates to fall upon thee. ...”​

[04] Islam teaches that 'Isa [the person] is a mere creature/creation, whose person [not merely body] was created from “dust”, see:

Al 'Imran 3:45 (al-Hilali-Khan translation) -

“... [v.45] (Remember) when the angels said: “O Maryam (Mary)! Verily, Allah gives you the glad tidings of a Word [“Be!” – and he was! i.e. 'Isa (Jesus) the son of Maryam (Mary)] from Him, his name will be the Messiah 'Isa (Jesus), the son of Maryam (Mary), held in honour in this world and in the Hereafter, and will be one of those who are near to Allah.” ...”​

Al 'Imran 3:47 (al-Hilali-Khan translation) -

“... [v.47] She [Maryam (Mary)] said: “O my Lord! How shall I have a son when no man has touched me.” He said: “So (it will be) for Allah creates what He wills. When He has decreed something, He says to it only: “Be!” – and it is. ...”​

Al 'Imran 3:59 (al-Hilali-Khan translation) -

“... [v.59] Verily, the likeness of 'Isa (Jesus) before Allah is the likeness of Adam. He created him from dust, then (He) said to him: “Be!” – and he was. ...”​

Al Nisa' 4 :171 (al-Hilali-Khan translation) -

“... [v.171] O people of the Scripture (Christians)! Do not exceed the limits in your religion, nor say of Allah aught but the truth. The Messiah 'Isa (Jesus), son of Maryam (Mary), was (no more than) a Messenger of Allah and His Word, (“Be!” – and he was) which He bestowed on Maryam (Mary) and a spirit (Ruh) [2] created by Him; so believe in Allah and His Messengers. Say not: “Three (trinity)!” Cease! (it is) better for you. For Allah is (the only) One Ilah (God), glory be to Him (Far Exalted is He) above having a son. To Him belongs all that is in the heavens and all that is in the earth. And Allah is All-Sufficient as a Disposer of affairs. [3] ...”​

Maryam 19:35 (al-Hilali-Khan translation) -

“... [v.35] It befits not (the Majesty of) Allah that He should begat a son [this refers to the slander of Christians against Allah, by saying that 'Isa (Jesus) is the son of Allah]. Glorified (and Exalted) be He (above all that they associate with Him). When He decrees a thing, He only says to it: “Be!” – and it is. [4] ...”​

Tafsir of al-Jalalayn on Al 'Imran 3:59 -

“... [3:59] Truly, the likeness of Jesus, his remarkable case, in God’s sight, is as Adam’s likeness, as the case of Adam, whom God created without father or mother: this is a comparison of one remarkable thing with another more remarkable, so that it convinces the disputer and establishes itself in one’s mind more effectively. He created him, Adam, that is, his form, of dust, then said He to him, ‘Be,’, a human being, and he was; similarly, He said to Jesus, ‘Be’ — without a father — and he was. ...”
​

[05] Islam teaches that “Allah” could destroy “'Isa” the “Messiah” [of the Jews only, says a Qur'an] whenever He wanted, since “Allah” is not the “Messiah”:

Al Ma'idah 5:17 (al-Hilali-Khan translation) -

“... [v.17] Surely, in disbelief are they who say that Allah is the Messiah, son of Maryam (Mary)[3]. Say (O Muhammad): “Who then has the least power against Allah, if He were to destroy the Messiah, son of Maryam (Mary), his mother, and all those who are on the earth together?” And to Allah belongs the dominion of the heavens and the earth, and all that is between them. He creates what He wills. And Allah is Able to do all things. ...”
​

 

[06] Islam teaches that 'Isa is just [not more than] a “slave” [[having no Divinity whatsoever]; not servant] of “Allah”, see:

Al Nisa' 4:172 (al-Hilali-Khan translation) -

“... [v.172] Then whoever disputes with you concerning him ['Isa (Jesus)] after (All this) knowledge that has come to you [i.e. 'Isa (Jesus) being a slave of Allah, and having no share in Divinity], say: (O Muhammad) “Come, let us call our sons and your sons, our women and your women, ourselves and yourselves – then we pray and invoke (sincerely) the Curse of Allah upon those who lie.” ...”​

Maryam 19:30 (al-Hilali-Khan translation) -

“... [v.30] “He ['Isa (Jesus)] said: “Verily I am a slave of Allah, He has given me the Scripture and made me a Prophet; [3]”. ...”​

Al Zukhruf 43:59 (al-Hilali-Khan translation) -

“... [v.59] He ['Isa (Jesus)] was not more than a slave. We granted Our Favour to him, and We made him an example for the Children of Israel (i.e. his creation without a father). ...”​

[07] Islam teaches that there is no difference between its 'prophet' [razul] “'Isa” and any of the other 'prophets' [whom are not actually the prophets of the Scriptures [KJB]] of Islam:

Al Baqara 2:136 (al-Hilali-Khan translation) -

“... [v.136] Say (O Muslim), “We believe in Allah and that which was been sent down to us and that which has been sent down to Ibrahim (Abraham), Isma'il (Ishamel), Ishaq (Isaac), Ya'qub (Jacob), and to Al-Asbat [the offspring of the twelve sons of Ya'qub (Jacob)], and that which has been given to Musa (Moses) and 'Isa (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).”​

[08] Islam teaches that 'Isa's followers [Al-Hawariyyun (the disciples, the helpers)] were “Muslims”, not “Christians”:

Al Ma'idah 5:111 (al-Hilali-Khan translation) -

“... [v.111] And when I (Allah) revealed to Al-Hawariyyun (the disciples) [of 'Isa (Jesus)] to believe in Me and My Messenger, they said: “We believe. And bear witness that we are Muslims.” ...”​

 

[09] Islam teaches that its “Allah” has no sons [not even Christians are sons, neither Jews, etc, none], and its 'Isa is not the son of Allah [and that the idea of the hated [by Muslims] 'Godhead' [sometimes called Trinity, though not the same depending upon definitions], being "shirk" [associating partners with Allah, worse sin to commit], in the qur'an is Father [Allah], Mother [Maryam], & Son ['Isa], more on this later]:

Al Baqara 2:116 (al-Hilali-Khan translation) -

“... And they (Jews, Christians and pagans) say: Allah has begotten a son (children of offspring) [1]. Glory be to Him (Exalted be He above all that they associate with Him). Nay, to Him belongs all that is in the heavens and on the earth, and surrender with obedience (in worship) to Him. ...”

“... [1] (V.2:116) “They (Jews, Christians and pagans) say: Allah has begotten a son (children, offspring). Glory be to Him ... Nay ....”

Narrated Ibn 'Abbas: The Prophet said, “Allah said, 'The son of Adam tells lies against Me though he has no right to do so, and he abuses Me though he has no right to do so. As for his telling lies against Me, he claims that I cannot re-create him as I created him before; and as for his abusing Me: it is his statement that I have a son (or offspring) No! Glorified be Me! I am far from taking a wife or a son (or offspring).'” (Sahih Al-Bukhari, Vol. 6, Hadith No. 9). ...”​

Al 'Imran 3:55 (al-Hilali-Khan translation) -

“... [v.55] And (remember) when Allah said: “O 'Isa (Jesus)! I will take you and raise you to Myself and clear you [of the forged statement that 'Isa (Jesus) is Allah's son] of those who disbelieve, and I will make those who follow you (Monotheists, who worship none but Allah) superior to those who disbelieve [in the Oneness of Allah, or disbelieve in some of His Messengers, e.g. Muhammad, 'Isa (Jesus), Musa (Moses), etc., or in His Holy Books, e.g. the Taurat (Torah), the Injeel (Gospel), the Qur'an] till the Day of Resurrection [1]. Then you will return to Me and I will judge between you in the matters in which you used to dispute.” ...”

* Notation in al-Hilali-Khan translation on Al 'Imran 3:55 - “... (V.3:55) The advent (descent) of 'Isa (Jesus), [son of Maryam (Mary)]. a) Narrated Abu Hurairah: Allah's Messenger said, “By Him in Whose Hand my soul is, surely ['Isa (Jesus)], the son of Maryam (Mary) will shortly descend amongst you (Muslims), and will judge mankind justly by the law of the Qur'an (as a just ruler); he will break the cross and kill the pigs and there will be no Jizyah* (i.e. taxation taken from non-Muslims). … ...”​

Al 'Imran 3:62 (al-Hilali-Khan translation) -

“... [v.62] Verily! This is the true narrative [about the story of 'Isa (Jesus)], and La ilaha illallah (none has the right to be worshipped but Allah, the One and the Only True God, Who has neither a wife nor a son). And indeed, Allah is the All-Mighty, the All-wise. ...”​

Maryam 19:35 (al-Hilali-Khan translation) -

“... [v.35] It befits not (the Majesty of) Allah that He should begat a son [this refers to the slander of Christians against Allah, by saying that 'Isa (Jesus) is the son of Allah]. Glorified (and Exalted) be He (above all that they associate with Him). When He decrees a thing, He only says to it: “Be!” – and it is. [4] ...”

“... [4] (V.19:35) See the footnote of (V.2:116). …”​

Maryam 19:88-93 (al-Hilali-Khan translation) -

“... [v.88] And they say: “The Most Gracious (Allah) has begotten a son (or offspring or children) [as the Jews say: 'Uzair (Ezra) is the son of Allah, and the Christians say that He has begotten a son ['Isa (Jesus)], and the pagan Arabs say that He has begotten daughters (Angels and others)].” [v.89] Indeed you have brought forth (said) a terrible evil thing. [v.90] Whereby the heavens are almost torn, and the earth is split asunder, and the mountains fall in ruins. [v.91] That they ascribe a son (or offspring or children) to the Most Gracious (Allah). [v.92] But it is not suitable for (the Majesty of) the Most Gracious (Allah) that He should beget a son (or offspring or children). [v.93] There is none in the heavens and the earth but comes unto the Most Gracious (Allah) as a slave. ...”​

Al Jinn 72:1-4 (al-Hilali-Khan translation) -

“... [v.1] Say (O Muhammad): “It has been revealed to me that a group (from thee to ten in number) of jinn [1] listened (to this Qur'an). They said: 'Verily, we have heard a wonderful Recitation (this Qur'an)! [v.2] 'It guides to the Right Path, and we have believed therein, and we shall never join (in worship) anything with our Lord (Allah). [v.3] 'And He, exalted be the Majesty of our Lord, has taken neither a wife nor a son (or offspring or children). [2] [v.4] 'And that the foolish among us [i.e. Iblis (Satan) or the polytheists amongst the jinn] used to utter against Allah that which was an enormity in falsehood. ...”​

Sahih al-Bukhari, Volume 4, Book 54, Number 415 -

“... Narrated Abu Huraira: Allah's Apostle said, “Allah the Most Superior said, “The son of Adam slights Me, and he should not slight Me, and he disbelieves in Me, and he ought not to do so. As for his slighting Me, it is that he says that I have a son; and his disbelief in Me is his statement that I shall not recreate him as I have created (him) before.” ...”​

Sahih al-Bukhari, Volume 6, Book 60, Number 9 -

“... Narrated Ibn Abbas: The Prophet said, “Allah said, 'The son of Adam tells a lie against me though he has no right to do so, and he abuses Me though he has no right to do so. As for his telling a lie against Me, it is that he claims that I cannot recreate him as I created him before; and as for his abusing Me, it is his statement that I have offspring. No! Glorified be Me! I am far from taking a wife or offspring.'” ...”​

Sahih al-Bukhari, Volume 6, Book 60, Number 498 -

“... Narrated Abu Huraira: The Prophet said, “Allah said: 'The son of Adam tells a lie against Me, though he hasn't the right to do so. He abuses me though he hasn't the right to do so. As for his telling a lie against Me, it is his saying that I will not recreate him as I created him for the first time. In fact, the first creation was not easier for Me than new creation. As for his abusing Me, it is his saying that Allah has begotten children, while I am the One, the Self-Sufficient Master Whom all creatures need, I beget not, nor was I begotten, and there is none like unto Me.” ...”​

Sahih al-Bukhari, Volume 6, Book 60, Number 499 -

“... Narrated Abu Huraira: Allah's Apostle said, “Allah said: – 'The son of Adam tells a lie against Me and he hasn't the right to do so; and he abuses me and he hasn't the right to do so. His telling a lie against Me is his saying that I will not recreate him as I created him for the first time; and his abusing Me is his saying that Allah has begotten children, while I am the self-sufficient Master, Whom all creatures need, Who begets not nor was He begotten, and there is none like unto Me.” ...”​

 

[10] Islam teaches that the true followers of 'Isa were Muslims, and that his “glad tidings” were foretelling the coming of Ahmad [Muhammad]:

Al Saff 61:6 (al-Hilali-Khan translation) -

“... And (remember) when 'Isa (Jesus), son of Maryam (Mary), said: “O Children of Israel! I am the messenger of Allah unto you, confirming the Taurat [(Torah) which came] before me, and giving glad tidings of a Messenger to come after me, whose name shall be Ahmad.[2] But when he (Ahmad i.e. Muhammad) came to them with clear proofs, they said: “This is plain magic.”[3] ...

... [2] (V.61:6) i.e. the second name of Prophet Muhammad and it (Ahmad) literally means: “One who praises Allah more than others”.

[3] (V.61:6)

A) Narrated Jubair bin Mut'im: Allah's Messenger said, “I have five names: I am Muhammad and Ahmad; I am Al-Mahi through whom Allah will eliminate Al-Kufr (infidelity); I am Al-Hashir who will be the first to be resurrected, the people being resurrected thereafter; and I am also Al-'Aqib (i.e. there will be no Prophet after me).” (Sahih Al-Bukhari, Vol. 4, Hadith No. 732).

B) Narrated Abu Hurairah: Allah's Messenger said, “By Him (Allah) in Whose Hand my soul is, surely, the son of Mary ['Isa (Jesus)] will shortly descend amongst you people (Muslims), and will judge mankind justly by the Law of the Qur'an (as a just ruler), and will break the Cross and kill the pigs and abolish the Jizyah [a tax taken from the people of the Scriptures (Jews and Christians), who are under the protection of a Muslim government. This Jizyah tax will not be accepted by 'Isa (Jesus) and all mankind will be required to embrace Islam with no other alternative]. Then there will be abundance of money and nobody will accept charitable gifts.” (See Fath Al-Bari, Page No. 304 and 305, Vol. 7), (Sahih Al-Bukhari, Vol. 3, Hadith No. 425). ...”​

[11] Islam teaches that those who Deify and worship Jesus [are poly-theists, committed Shirk [making partners equal to], thus are Mushrikun, sinners/disbelievers, etc], will be doomed to eternal tormenting hellfire [because Islam is actually a dark mirror to Roman Catholicism, more on this later in detail]:

Al Zukhruf 43:74-77 (al-Hilali-Khan translation) -

“... [v.74] Verily, the Mujrimun (criminals, sinners, disbelievers) will be in the torment of Hell to abide therein forever. [v.75] (The torment) will not be lightened for them, and they will be plunged into destruction with deep regrets, sorrows and in despair therein. [v.76] We wronged them not, but they were the Zalimun (polytheists, wrong-doers). [v.77] And they will cry: “O Malik (Keeper of Hell)! Let your Lord make an end of us.” He will say: “Verily, you shall abide forever.” ...”​

[12] Islam teaches that 'Isa was never killed, never died, nor was crucified, nor buried, nor resurrected in an immortal body:

Al Nisa' 4:156-157 (al-Hilali-Khan translation) -

“... [v.156] And because of their (Jews) disbelief and uttering against Maryam (Mary) a grave false charge (that she has committed illegal sexual intercourse); [v.157] And because of their saying (in boast), “We killed Messiah 'Isa (Jesus), son of Maryam (Mary), the Messenger of Allah,” – but they killed him not, nor crucified him, but the resemblance of 'Isa (Jesus) was put over another man (and they killed that man), and those who differ therein are full of doubts. They have no (certain knowledge), they follow nothing but conjecture. For surely; they killed him not [i.e. 'Isa (Jesus), son of Maryam (Mary)]:​

 

[13] Islam teaches that “'Isa” was whisked away by Allah [the people being deceived by Allah into believing 'Isa died [a semi-gnostic belief, they generally teach Judas was the one killed], thus starting the false belief in the death/resurrection of “Jesus” from their perspective] and taken to the second level of Heaven [in Islam, there are 7 levels, 7th being the highest [just as there are 7 earths and 7 levels of hell, and that's right the TV show 7th Heaven is a Muslim doctrinal title ...] where “Yahya” [John the Baptist] is that, which means according to the Muslim, 'Isa was not ascended to the Right Hand of God [Jehovah the Father]:

Al 'Imran 3:55 (al-Hilali-Khan translation) -

“... [v.55] And (remember) when Allah said: “O 'Isa (Jesus)! I will take you and raise you to Myself and clear you [of the forged statement that 'Isa (Jesus) is Allah's son] of those who disbelieve, and I will make those who follow you (Monotheists, who worship none but Allah) superior to those who disbelieve [in the Oneness of Allah, or disbelieve in some of His Messengers, e.g. Muhammad, 'Isa (Jesus), Musa (Moses), etc., or in His Holy Books, e.g. the Taurat (Torah), the Injeel (Gospel), the Qur'an] till the Day of Resurrection [1]. Then you will return to Me and I will judge between you in the matters in which you used to dispute.” ...”​

Tafsir of al-Jalalayn on Al 'Imran 3:54-55 -

“... [3:54] God says: And they, the disbelievers among the Children of Israel, schemed, against Jesus, by assigning someone to assassinate him; and God schemed, by casting the likeness of Jesus onto the person who intended to kill him, and so they killed him, while Jesus was raised up into heaven; and God is the best of schemers, most knowledgeable of him [Jesus]. [3:55] And mention, when God said, ‘O Jesus, I am gathering you, seizing you, and raising you to Me, away from the world without death, and I am cleansing you of, removing you far away from, those who disbelieved, and I am setting those who follow you, those Christians and Muslims who believed in your prophethood, above those who disbelieved, in you, namely, the Jews, becoming above them through [definitive] argument and the sword, until the Day of Resurrection. Then to Me shall be your return, and I will decide between you, as to what you were at variance about, as regards religion. ...”​

Al Nisa' 4:157 (Yusuf-Ali translation) -

“... That they [*] said (in boast), “We killed Christ Jesus the son of Mary, the Messenger of Allah.; - but they killed him not, nor crucified him, but so it was made to appear to them, and those who differ therein are full of doubts, with no (certain) knowledge, but only conjecture to follow, for of a surety they killed him not: - [**] ...”

* (personal clarification) - “They” is the Jews.

** (Yusuf-Ali translation notation on Surah 4:157, bold, underline added for emphasis, mine) - “... 663 The Orthodox-Christian Churches make it a cardinal point of their doctrine that his life was taken on the Cross, that he died and was buried, that on the third day he rose in the body with his wounds intact, and walked about and converses, and ate with his disciples, and was afterwards taken up bodily to heaven. This is necessary for the theological doctrine of blood sacrifice and vicarius atonement for sins, which is rejected by Islam. ... The Qur'anic teaching is that Christ was not crucified nor killed by the Jews, notwithstanding certain apparent circumstances … …”​

Al Nisa' 4:158 (al-Hilali-Khan translation) -

“... [v.158] But Allah raised ['Isa (Jesus)] up (with his body and soul) unto Himself (and he is in the heavens). And Allah is Ever All-Powerful, All-Wise. ...”​

Tafsir of al-Jalalayn on Al Nisa' 4:157-158 -

“... [v.157] And for their saying, boastfully, ‘We slew the Messiah, Jesus son of Mary, the Messenger of God’, as they claim: in other words, for all of these [reasons] We have punished them. God, exalted be He, says, in repudiating their claim to have killed him: And yet they did not slay him nor did they crucify him, but he, the one slain and crucified, who was an associate of theirs [the Jews], was given the resemblance, of Jesus. In other words, God cast his [Jesus’s] likeness to him and so they thought it was him [Jesus]. And those who disagree concerning him, that is, concerning Jesus, are surely in doubt regarding, the slaying of, him, for some of them said, when they saw the slain man: the face is that of Jesus, but the body is not his, and so it is not he; and others said: no, it is he. They do not have any knowledge of, the slaying of, him, only the pursuit of conjecture (illā ittibā‘a l-zann, is a discontinuous exception) in other words: ‘instead, they follow conjecture regarding him, that which they imagined [they saw]’; and they did not slay him for certain (yaqīnan, a circumstantial qualifier emphasising the denial of the slaying). [v.158] Nay, God raised him up to Him. God is ever Mighty, in His kingdom, Wise, in His actions. ...”​

Al Isra' 17:44 (al-Hilali-Khan translation) -

“... The seven heavens and the earth and all that is therein, glorify Him and there is not a thing but glorifies His Praise. But you understand not their glorification. Truly, He is Ever Forbearing, Oft-Forgiving. ...”​

Tafsir al-Jalalayn translation and notation on Al Anbiya' 21:30 -

“... Have they not ([one may] read a-wa-lam or a-lam) realised, [have they not] come to know, those who disbelieve, that the heavens and the earth were closed together and then We parted them, We made seven heavens and seven earths — or [it is meant] that the heaven was parted and began to rain, when it did not use to do so, and that the earth was parted and began to produce plants, when it did not use to do so; and We made, of water, [the water] that falls from the heaven and that springs from the earth, every living thing?, in the way of plants and otherwise: in other words, water is the cause of such [things] having life. Will they not then believe?, by affirming My Oneness? ...”​

Al Talaq 65:12 (al-Hilali-Khan translation) -

“... It is Allah Who has created seven heavens and of the earth the like thereof (i.e. seven). His Command descends between them (heavens and earth), that you may know that Allah surrounds all things in (His) Knowledge. ...”​

Tafsir al-Jalalayn translation and notation on Al Talaq 65:12 -

“... God it is Who created seven heavens, and of earth the like thereof, that is to say, seven earths. The command, the revelation, descends between them, between the heavens and the earth: Gabriel descends with it from the seventh heaven to the seventh earth, that you may know (li-ta‘lamū is semantically connected to an omitted clause, that is to say, ‘He apprises you of this creation and this sending down [that you may know]’), that God has power over all things and that God encompasses all things in knowledge. Medinese, consists of 12 verses. ...”
​

... to be continued ...

 

... continued ...

Sahih al-Bukhari, Volume 4, Book 54, Number 429 -

“... The Prophet said, “While I was at the House in a state midway between sleep and wakefulness, (an angel recognized me) as the man lying between two men. A golden tray full of wisdom and belief was brought to me and my body was cut open from the throat to the lower part of the abdomen and then my abdomen was washed with Zam-zam water and (my heart was) filled with wisdom and belief. Al-Buraq, a white animal, smaller than a mule and bigger than a donkey was brought to me and I set out with Gabriel. When I reached the nearest heaven. Gabriel said to the heaven gate-keeper, 'Open the gate.' The gatekeeper asked, 'Who is it?' He said, 'Gabriel.' The gate-keeper,' Who is accompanying you?' Gabriel said, 'Muhammad.' The gate-keeper said, 'Has he been called?' Gabriel said, 'Yes.' Then it was said, 'He is welcomed. What a wonderful visit his is!' Then I met Adam and greeted him and he said, 'You are welcomed O son and a Prophet.' Then we ascended to the second heaven. It was asked, 'Who is it?' Gabriel said, 'Gabriel.' It was said, 'Who is with you?' He said, 'Muhammad' It was asked, 'Has he been sent for?' He said, 'Yes.' It was said, 'He is welcomed. What a wonderful visit his is!” Then I met Jesus and Yahya (John) who said, 'You are welcomed, O brother and a Prophet.' Then we ascended to the third heaven. It was asked, 'Who is it?' Gabriel said, 'Gabriel.' It was asked, 'Who is with you? Gabriel said, 'Muhammad.' It was asked, 'Has he been sent for?' 'Yes,' said Gabriel. 'He is welcomed. What a wonderful visit his is!' (The Prophet added. There I met Joseph and greeted him, and he replied, 'You are welcomed, O brother and a Prophet!' Then we ascended to the 4th heaven and again the same questions and answers were exchanged as in the previous heavens. There I met Idris and greeted him. He said, 'You are welcomed O brother and Prophet.' Then we ascended to the 5th heaven and again the same questions and answers were exchanged as in previous heavens, there I met and greeted Aaron who said, 'You are welcomed O brother and a Prophet". Then we ascended to the 6th heaven and again the same questions and answers were exchanged as in the previous heavens. There I met and greeted Moses who said, 'You are welcomed O brother and. A Prophet.' When I proceeded on, he started weeping and on being asked why he was weeping, he said, 'O Lord! Followers of this youth who was sent after me will enter Paradise in greater number than my followers.' Then we ascended to the seventh heaven and again the same questions and answers were exchanged as in the previous heavens. There I met and greeted Abraham who said, 'You are welcomed o son and a Prophet.' Then I was shown Al-Bait-al-Ma'mur (i.e. Allah's House). I asked Gabriel about it and he said, This is Al Bait-ul-Ma'mur where 70,000 angels perform prayers daily and when they leave they never return to it (but always a fresh batch comes into it daily).' Then I was shown Sidrat-ul-Muntaha (i.e. a tree in the seventh heaven) and I saw its Nabk fruits which resembled the clay jugs of Hajr (i.e. a town in Arabia), and its leaves were like the ears of elephants, and four rivers originated at its root, two of them were apparent and two were hidden. I asked Gabriel about those rivers and he said, 'The two hidden rivers are in Paradise, and the apparent ones are the Nile and the Euphrates.' Then fifty prayers were enjoined on me. I descended till I met Moses who asked me, 'What have you done?' I said, 'Fifty prayers have been enjoined on me.' He said, 'I know the people better than you, because I had the hardest experience to bring Bani Israel to obedience. Your followers cannot put up with such obligation. So, return to your Lord and request Him (to reduce the number of prayers.' I returned and requested Allah (for reduction) and He made it forty. I returned and (met Moses) and had a similar discussion, and then returned again to Allah for reduction and He made it thirty, then twenty, then ten, and then I came to Moses who repeated the same advice. Ultimately Allah reduced it to five. When I came to Moses again, he said, 'What have you done?' I said, 'Allah has made it five only.' He repeated the same advice but I said that I surrendered (to Allah's Final Order)'" Allah's Apostle was addressed by Allah, "I have decreed My Obligation and have reduced the burden on My slaves, and I shall reward a single good deed as if it were ten good deeds.”​

... to be continued ...

 

... continued ...

Sahih al-Bukhari, Volume 5, Book 58, Number 227 -

“... Narrated Abbas bin Malik: Malik bin Sasaa said that Allah's Apostle described to them his Night Journey saying, "While I was lying in Al-Hatim or Al-Hijr, suddenly someone came to me and cut my body open from here to here." I asked Al-Jarud who was by my side, "What does he mean?" He said, "It means from his throat to his pubic area," or said, "From the top of the chest." The Prophet further said, "He then took out my heart. Then a gold tray of Belief was brought to me and my heart was washed and was filled (with Belief) and then returned to its original place. Then a white animal which was smaller than a mule and bigger than a donkey was brought to me." (On this Al-Jarud asked, "Was it the Buraq, O Abu Hamza?" I (i.e. Anas) replied in the affirmative). The Prophet said, "The animal's step (was so wide that it) reached the farthest point within the reach of the animal's sight. I was carried on it, and Gabriel set out with me till we reached the nearest heaven.

When he asked for the gate to be opened, it was asked, 'Who is it?' Gabriel answered, 'Gabriel.' It was asked, 'Who is accompanying you?' Gabriel replied, 'Muhammad.' It was asked, 'Has Muhammad been called?' Gabriel replied in the affirmative. Then it was said, 'He is welcomed. What an excellent visit his is!' The gate was opened, and when I went over the first heaven, I saw Adam there. Gabriel said (to me). 'This is your father, Adam; pay him your greetings.' So I greeted him and he returned the greeting to me and said, 'You are welcomed, O pious son and pious Prophet.' Then Gabriel ascended with me till we reached the second heaven. Gabriel asked for the gate to be opened. It was asked, 'Who is it?' Gabriel answered, 'Gabriel.' It was asked, 'Who is accompanying you?' Gabriel replied, 'Muhammad.' It was asked, 'Has he been called?' Gabriel answered in the affirmative. Then it was said, 'He is welcomed. What an excellent visit his is!' The gate was opened.

When I went over the second heaven, there I saw Yahya (i.e. John) and 'Isa (i.e. Jesus) who were cousins of each other. Gabriel said (to me), 'These are John and Jesus; pay them your greetings.' So I greeted them and both of them returned my greetings to me and said, 'You are welcomed, O pious brother and pious Prophet.' Then Gabriel ascended with me to the third heaven and asked for its gate to be opened. It was asked, 'Who is it?' Gabriel replied, 'Gabriel.' It was asked, 'Who is accompanying you?' Gabriel replied, 'Muhammad.' It was asked, 'Has he been called?' Gabriel replied in the affirmative. Then it was said, 'He is welcomed, what an excellent visit his is!' The gate was opened, and when I went over the third heaven there I saw Joseph. Gabriel said (to me), 'This is Joseph; pay him your greetings.' So I greeted him and he returned the greeting to me and said, 'You are welcomed, O pious brother and pious Prophet.' Then Gabriel ascended with me to the fourth heaven and asked for its gate to be opened. It was asked, 'Who is it?' Gabriel replied, 'Gabriel' It was asked, 'Who is accompanying you?' Gabriel replied, 'Muhammad.' It was asked, 'Has he been called?' Gabriel replied in the affirmative. Then it was said, 'He is welcomed, what an excel lent visit his is!'

The gate was opened, and when I went over the fourth heaven, there I saw Idris. Gabriel said (to me), 'This is Idris; pay him your greetings.' So I greeted him and he returned the greeting to me and said, 'You are welcomed, O pious brother and pious Prophet.' Then Gabriel ascended with me to the fifth heaven and asked for its gate to be opened. It was asked, 'Who is it?' Gabriel replied, 'Gabriel.' It was asked. 'Who is accompanying you?' Gabriel replied, 'Muhammad.' It was asked, 'Has he been called?' Gabriel replied in the affirmative. Then it was said He is welcomed, what an excellent visit his is! So when I went over the fifth heaven, there I saw Harun (i.e. Aaron), Gabriel said, (to me). This is Aaron; pay him your greetings.' I greeted him and he returned the greeting to me and said, 'You are welcomed, O pious brother and pious Prophet.' Then Gabriel ascended with me to the sixth heaven and asked for its gate to be opened. It was asked. 'Who is it?' Gabriel replied, 'Gabriel.' It was asked, 'Who is accompanying you?' Gabriel replied, 'Muhammad.' It was asked, 'Has he been called?' Gabriel replied in the affirmative. It was said, 'He is welcomed. What an excellent visit his is!' When I went (over the sixth heaven), there I saw Moses. Gabriel said (to me),' This is Moses; pay him your greeting. So I greeted him and he returned the greetings to me and said, 'You are welcomed, O pious brother and pious Prophet.' When I left him (i.e. Moses) he wept. Someone asked him, 'What makes you weep?' Moses said, 'I weep because after me there has been sent (as Prophet) a young man whose followers will enter Paradise in greater numbers than my followers.' Then Gabriel ascended with me to the seventh heaven and asked for its gate to be opened. It was asked, 'Who is it?' Gabriel replied, 'Gabriel.' It was asked,' Who is accompanying you?' Gabriel replied, 'Muhammad.' It was asked, 'Has he been called?' Gabriel replied in the affirmative. Then it was said, 'He is welcomed. What an excellent visit his is!' So when I went (over the seventh heaven), there I saw Abraham. Gabriel said (to me), 'This is your father; pay your greetings to him.' So I greeted him and he returned the greetings to me and said, 'You are welcomed, O pious son and pious Prophet.' Then I was made to ascend to Sidrat-ul-Muntaha (i.e. the Lote Tree of the utmost boundary) Behold! Its fruits were like the jars of Hajr (i.e. a place near Medina) and its leaves were as big as the ears of elephants. Gabriel said, 'This is the Lote Tree of the utmost boundary) . Behold ! There ran four rivers, two were hidden and two were visible, I asked, 'What are these two kinds of rivers, O Gabriel?' He replied,' As for the hidden rivers, they are two rivers in Paradise and the visible rivers are the Nile and the Euphrates.'

Then Al-Bait-ul-Ma'mur (i.e. the Sacred House) was shown to me and a container full of wine and another full of milk and a third full of honey were brought to me. I took the milk. Gabriel remarked, 'This is the Islamic religion which you and your followers are following.' Then the prayers were enjoined on me: They were fifty prayers a day. When I returned, I passed by Moses who asked (me), 'What have you been ordered to do?' I replied, 'I have been ordered to offer fifty prayers a day.' Moses said, 'Your followers cannot bear fifty prayers a day, and by Allah, I have tested people before you, and I have tried my level best with Bani Israel (in vain). Go back to your Lord and ask for reduction to lessen your followers' burden.' So I went back, and Allah reduced ten prayers for me. Then again I came to Moses, but he repeated the same as he had said before. Then again I went back to Allah and He reduced ten more prayers. When I came back to Moses he said the same, I went back to Allah and He ordered me to observe ten prayers a day. When I came back to Moses, he repeated the same advice, so I went back to Allah and was ordered to observe five prayers a day. When I came back to Moses, he said, 'What have you been ordered?' I replied, 'I have been ordered to observe five prayers a day.' He said, 'Your followers cannot bear five prayers a day, and no doubt, I have got an experience of the people before you, and I have tried my level best with Bani Israel, so go back to your Lord and ask for reduction to lessen your follower's burden.' I said, 'I have requested so much of my Lord that I feel ashamed, but I am satisfied now and surrender to Allah's Order.' When I left, I heard a voice saying, 'I have passed My Order and have lessened the burden of My Worshipers. ...”​

... to be continued ...