Sunday, 20 July 2025

Two messiahs:

Written by brother Falastineee 


There is historical and textual evidence for the doctrine of dual messianism—the expectation of two distinct messianic figures in ancient Judaism during the Late Second Temple period.  The sources that are used to make this claim is the Hebrew Bible, Dead Sea Scrolls, intertestamental literature, and New Testament references, I would argue that certain Jewish groups anticipated both:


* a Davidic (royal) messiah from the line of Judah, and

* a Priestly messiah from the line of Levi (often associated with Aaron and Zadok (Zadok son of Ahitub was a Levite priest during the time of King David. For a long time, he was co-high priest with Abiathar.) He was loyal to David to the very end, and annoited Solomon at the behest of Davids request instead of his other son, Abonijah. Abiathar who was the co-priest with Zadok sided with Abonijah and because of this, he lost his position as priest and Zadok became the sole priest administering the duties god commanded the levitical line. 


Based on what Tabor has provided in his paper, “Two Messiahs”, he makes a great case that dual-messiah concept was not fringe, but had roots in Jewish covenant theology, priestly-kingly roles in ancient Israel, and sectarian writings from Qumran and the CD (the covenant of Damascus). Tabor discusses how this belief influenced early Christian thought, particularly interpretations of John the Baptist and Jesus. (I think I want to insert some references about the Paraclete being a person and not the Holy Spirit. There could be some ties with this.)


Who is James Tabor? Academic Background & Career 

James D. Tabor is a prominent biblical scholar, archaeologist, and historian specializing in Christian origins and ancient Judaism:


* Ph.D., University of Chicago (1981) – specialized in New Testament and early Christian literature

* Faculty Positions:

    * University of Notre Dame and College of William & Mary (late 1970s–1989)

    * Professor (1989–2022) and Chair (2004–2014) of the Department of Religious Studies at UNC Charlotte

* Currently, a Distinguished Fellow in the Faculty of Humanities at the Hebrew University of Jerusalem


No way?! Two Messiahs?!

The biblical and historical precedents for dual leadership within Israel—kings from Judah and priests from Levi. Key passages (e.g., Malachi 2:8; Jeremiah 33:19–22; Zechariah 4 and 6) demonstrate how ancient texts hint at a divinely ordained joint rule. This priest-king rulership is seen in figures like David and Zadok, and idealized in Zechariah’s vision of the two “sons of fresh oil.” Zechariah 4:14 Shen ah yeem (two) Ben (sons) Yeets hawr (anointed) 


The Qumran evidence, where texts like the Damascus Document and the Community Rule explicitly refer to a Messiah of Aaron and a Messiah of Israel. These documents suggest an organized belief in two distinct eschatological (study of end times) figures, often with the priestly messiah taking precedence. This is further supported by references in Testaments of the Twelve Patriarchs, 4QFlorilegium, and 1QSa.


Tabor concludes the introductory section by noting that this idea may have influenced early Christian figures. For instance, John the Baptist could be interpreted as the expected priestly messiah, and Jesus as the Davidic king—together mirroring the Qumran model of dual messiahs.


Before we dive into key texts, what are the covenant of Damascus documents?


The Book of the Covenant of Damascus (the Zadokite Documents, a collection of writings from a Jewish sect, or the Damascus Document) is a work presenting the views of the sect which is said to have left the Land of Judah and emigrated to the Land of Damascus. The work first became known through the discovery by  Solomon Schechter  in 1896 of two fragmentary manuscripts of it (conventionally called A and B) in the genizah of a Karaite synagogue in Cairo. Schechter dated A to the 10th century C.E. and B to the 11th or 12th. They represent two different recensions of the work, to judge by the relatively small portions which overlap. When the Qumran texts were discovered in 1947 and the following years, an affinity between some of them and the Damascus Document was speedily recognized, and it soon became evident that the sect referred to in the  Damascus Document must be identified with the Qumran community. This conclusion was confirmed with the discovery of fragments of the Damascus Document in the Qumran caves – fragments of seven manuscripts in Cave 4 and further fragments in Cave 6 (6QD). (https://www.jewishvirtuallibrary.org/the-book-of-covenant-of-damascus)



Key DSS Texts Referencing Two Messiahs


1. Damascus Document (CD)

CD A Col. VII 18–21 - Covenant Damascus, Manuscript A, column 7, lines 18-21 

“The star is the Interpreter of the Law... The scepter is the prince of the whole congregation...”

* The Interpreter of the Law is often equated with the priestly messiah; the scepter symbolizes the Davidic king(cf. Num 24:17).

CD A Col. XIV 18–19

"...until there arises the messiah of Aaron and Israel."

* Hebrew: mashiach ha-Aharon v'Yisrael

* Some take this as one figure; but linguistically and contextually it likely refers to two messiahs.

CD B Col. XIX 10–11

"...when there comes the messiah of Aaron and Israel..."

* Clear eschatological reference anticipating two figures.

CD B Col. XX 1

"...until there arises the messiah from Aaron and from Israel."

* Reinforces the two-lineage distinction.


2. Community Rule (1QS)

1QS Col. IX 10–11

"...until the prophet comes, and the messiahs of Aaron and Israel."

* The plural “messiahs” (משיחי) is unmistakable.

* Also introduces a third figure: "the prophet."


3. Rule of the Congregation (1QSa, or 1Q28a)

1QSa Col. II 11–22

Describes a communal meal where the priestly messiah blesses before the messiah of Israel.

* The priest has priority, mirroring texts like the Testament of Levi.

* Confirms the coexistence of two messianic leaders with distinct roles and hierarchy.


4. Florilegium (4Q174)

Interprets 2 Samuel 7:14 and predicts that the Branch of David (royal messiah) will arise with the Interpreter of the Law (priestly messiah).


5. War Scroll (1QM)

Mentions both a High Priest (likely the messiah of Aaron) and a Prince of the Congregation (likely the Davidic messiah).

* 4Q285 (fragment of War Scroll): refers to the Branch of David, again tying military leadership to Davidic identity.


6. Testimonia (4Q175)

* Chains together texts on:

    * A Prophet like Moses (Deut 18)

    * A Davidic ruler (Num 24)

    * A Levitical blessing (Deut 33)

* Implies three eschatological figures: prophet, king, and priest.


7. Messianic Apocalypse (4Q521)

Uses Isaiah 61 language to describe the acts of a coming messiah.

* Doesn't explicitly name two messiahs, but some scholars think it assumes the Isaiah 61-style herald (priest) and a Davidic liberator.


8. Zadokite Texts (e.g., 4Q254, 4Q161)

* Reference Zechariah 4:14 (“two sons of fresh oil”)—interpreted as two anointed ones, standing before God.

* Seen as a symbolic basis for dual messianism.


9. Melchizedek Scroll (11Q13 or 11QMelch)

* Introduces Melchizedek as an exalted priestly redeemer with divine titles.

* Paired with a messenger figure (from Isaiah 52:7 and 61), likely implying a two-figure scheme.


Connecting it to the New Testament based on the roles of john and jesus!


John the Baptist as the Messianic Priest (Messiah of Aaron)

1. Malachi 3:1 (quoted in NT)

    * NT Reference: John the Baptist identifies himself as the “messenger” preparing the way (cf. Mark 1:2–3, Matthew 11:10, Luke 7:27).

    * Argument: John plays the role of the messenger of the covenant, which Qumran interpreted as a priestly figure.

    * Connection: In the Qumran version of Malachi, this “messenger” and “Lord” are two separate figures—mirroring the idea of two messiahs.

2. Q Sayings – Luke 3:16–17 / Matthew 3:11–12

    * John the Baptist says:
“I baptize you with water... but one is coming who is more powerful than I.”


    * Interpretation: John expects another messianic figure to follow him—possibly Jesus as the Davidic king.

3. Luke 7:18–20 (also Matthew 11:2–3)

    * John sends disciples to ask Jesus:
“Are you the one who is to come, or shall we look for another?”


    * Implication: Even John is uncertain if Jesus is the only expected figure—possibly reflecting an expectation of two.

4. Luke 7:28 // Matthew 11:11

    * Jesus says of John:
“Among those born of women, no one is greater than John.”


    * Tabor's argument: This is unqualified praise, especially in the Shem-Tob Hebrew Matthew, and may imply John had an unparalleled role—like the priestly messiah who “atones for the sons of his generation” (cf. 4Q541).


Jesus and John: A Joint Messianic Campaign

5. John 3:22–23
“Jesus and his disciples went out... and were baptizing. John also was baptizing...”


    * Interpretation: The parallel ministry of John (priestly) and Jesus (Davidic) reflects the Qumran pattern of collaborative messianic leadership.


Key Bible Passages Indicating a Shift from the Levitical Covenant. 


1. Hebrews 7:11–12

"If perfection could have been attained through the Levitical priesthood... why was there still need for another priest to come—one in the order of Melchizedek, not in the order of Aaron?
For when the priesthood is changed, the law must be changed also."

* Interpretation: The Levitical priesthood was inadequate for bringing perfection. A change in priesthood (from Levi to Melchizedek/Jesus) implies a change in covenantal law.


2. Hebrews 8:6–7, 13

"But now Jesus has obtained a more excellent ministry...
For if that first covenant had been faultless, there would have been no occasion for a second...
By calling this covenant ‘new,’ he has made the first one obsolete."

* Interpretation: The new covenant, prophesied in Jeremiah 31, replaces the Mosaic covenant (which includes the Levitical priesthood).

* Obsolete does not necessarily mean bad, but surpassed.


3. Hebrews 10:1–10

"The law is only a shadow of the good things that are coming—not the realities themselves...
It is impossible for the blood of bulls and goats to take away sins...
Then he said, ‘Here I am, I have come to do your will.’ He sets aside the first to establish the second."

* Interpretation: The Levitical sacrifices are viewed as shadows, not final solutions. Jesus’ sacrifice "sets aside"the old system.


4. Jeremiah 31:31–34 (quoted in Hebrews 8 and 10)

“The days are coming,” declares the Lord, “when I will make a new covenant with the people of Israel and Judah... not like the covenant I made with their ancestors.”

* Relevance: Although Jeremiah doesn’t explicitly mention Levi, Hebrews interprets this as a replacement of the Mosaic-Levitical covenant with a new, internalized law mediated by Jesus.


5. Galatians 3:24–25

"So the law was our guardian until Christ came... Now that this faith has come, we are no longer under a guardian."

* Interpretation: Paul sees the Mosaic law, which includes the Levitical system, as a temporary guardian, now superseded by faith in Christ.


Important distinction that needs to be made

* The Hebrew Bible (Old Testament) treats the Levitical covenant as eternal (e.g., Numbers 25:13, Jeremiah 33:17–22).

* The New Testament, particularly Hebrews, reinterprets this through the lens of Jesus’ priesthood, implying that the function of the Levitical covenant has ceased, not because it was false, but because it was preparatory.



Some things the reader should consider and think about.


Would the disciples have known jesus was the final sacrifice?

Acts 21: showcases the council having Paul participate in the Nazareth vow, which included a sacrifice. This would nullify any references that Hebrews makes. 


The writer of Hebrews fleshes out that Jesus nullified the covenant of Levi by becoming both the priest and king. Although there are some supposed allusions of this in the New Testament (e.g. Revelations 1:12-13, Romans 8:34, 1 John 2:1-2, Revelations 1:5-6, All of John 17, Matthew 26:28, Mark 14:24, and finally Luke 22:20), they never flat out make clear statements like the writer of Hebrews does to his audience. Further showcasing that this was intentional for these “Jewish Christian’s” and to close the loop and the two promised covenants between Levi and Judah. 


How does islam come into play? 


Duet 18, Isaiah 42, Isaiah 29, Matthew 22 (parable of the feast), John 4 (the Samaritan being told Jerusalem will not be a place of worship anymore). God warns the chosen people that if they do not obey him, the scepter will be taken away and that it will be given to others worthy (Genesis 49:10 - Shiloh possibly?) of it. Shiloh cannot be the messiah because he himself refers to being the messiah in John 4. Yet, the authority or baton, was passed on to the final prophet, Muhammed ﷺ due to the disobedience the children of Israel.

Saturday, 12 July 2025

Quran 33:56 – Myth: Allah Prays To Muhammed (p)

 


بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ

Kaleef K. Karim

This article is a refutation to the claim made by Christian missionaries that ‘Allah prays to Mohammed’, asserting that God Almighty ‘worships’ the Prophet (p). Missionaries appear to have little productive things to do but undermine Islam by spreading falsehood to people that Islam as a religion is not Monotheistic. They formulate these lies in order to deceive people so as to keep them away from the truth. But their attempts are of no avail, as Allah states,

“They want to extinguish the light of Allah with their mouths, but Allah will perfect His light, although the disbelievers dislike it.” – Quran 61:8

Let us now turn to the verse under discussion,

Arabic:
إِنَّ اللَّهَ وَمَلَائِكَتَهُ يُصَلُّونَ عَلَى النَّبِيِّ يَا أَيُّهَا الَّذِينَ آمَنُوا صَلُّوا عَلَيْهِ وَسَلِّمُوا تَسْلِيمًا
Transliteration:
“Inna Allaha wamalaikatahu Yusalloona AAala alnnabiyyi ya ayyuha allatheena amanoo salloo AAalayhi wasallimoo tasleeman”,
Translation:
“Lo! Allah and His angels shower blessings on the Prophet. O ye who believe! Ask blessings on him and salute him with a worthy salutation.” – Quran 33:56

They claim that the word “blessing” (salla) used for Q. 33:56 is wrong translation. They prefer to use this translation,

“Lo! Allah and His angels pray upon the prophet. Oh yea who believe, pray on him and salute him with peace.”

Those who propagate such lies have no understanding or even have knowledge of the Arabic language. For example, one word could be used for humans and it could mean one thing, and at the same time, the same word is used for God and it has a different meaning.
In Islam whenever the name of Prophet Muhammed (p) is mentioned we say “sallallahu `alayhi was-sallam”, it means, “peace be upon him” (P.B.U.H). This has nothing to do about “worshipping” Muhammed, it is just asking the Almighty Creator to send “blessings” on him just as we are commanded to send “blessings” on Prophet Abraham,

حَدَّثَنَا مُحَمَّدُ بْنُ عَبْدِ اللَّهِ بْنِ نُمَيْرٍ، حَدَّثَنَا رَوْحٌ، وَعَبْدُ اللَّهِ بْنُ نَافِعٍ، ح وَحَدَّثَنَا إِسْحَاقُ بْنُ إِبْرَاهِيمَ، – وَاللَّفْظُ لَهُ – قَالَ أَخْبَرَنَا رَوْحٌ، عَنْ مَالِكِ بْنِ أَنَسٍ، عَنْ عَبْدِ اللَّهِ بْنِ أَبِي بَكْرٍ، عَنْ أَبِيهِ، عَنْ عَمْرِو بْنِ سُلَيْمٍ، أَخْبَرَنِي أَبُو حُمَيْدٍ السَّاعِدِيُّ، أَنَّهُمْ قَالُوا يَا رَسُولَ اللَّهِ كَيْفَ نُصَلِّي عَلَيْكَ قَالَ ‏ “‏ قُولُوا اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَعَلَى أَزْوَاجِهِ وَذُرِّيَّتِهِ كَمَا صَلَّيْتَ عَلَى آلِ إِبْرَاهِيمَ وَبَارِكْ عَلَى مُحَمَّدٍ وَعَلَى أَزْوَاجِهِ وَذُرِّيَّتِهِ كَمَا بَارَكْتَ عَلَى آلِ إِبْرَاهِيمَ إِنَّكَ حَمِيدٌ مَجِيدٌ ‏”‏
Translation:
They (the Companions of the Holy Prophet) said: Apostle of Allah, how should we bless you? He (the Holy Prophet) observed: Say:” O Allah! bless Muhammad, his wives and his offspring as Thou didst bless Ibrahim, and grant favours to Muhammad, and his wives and his offspring as Thou didst grant favours to the family of Ibrahim; Thou art Praiseworthy and Glorious.” [1]

And

Al-Adab Al-Mufrad
أَخْبَرَنَا شُعَيْبُ بْنُ أَبِي حَمْزَةَ، قَالَ‏:‏ حَدَّثَنَا أَبُو الزِّنَادِ، عَنِ الأَعْرَجِ، عَنْ أَبِي هُرَيْرَةَ، أَنَّ رَسُولَ اللهِ صلى الله عليه وسلم قَالَ‏:‏ اخْتَتَنَ إِبْرَاهِيمُ صلى الله عليه وسلم بَعْدَ ثَمَانِينَ سَنَةً، وَاخْتَتَنَ بِالْقَدُومِ قَالَ أَبُو عَبْدِ اللهِ‏:‏ يَعْنِي مَوْضِعًا‏.‏
Translation:
Messenger of God, may Allah bless him and grant him peace, said, “Ibrahim, may Allah bless him and grant him peace, he was circumcised when he was eighty years old.” [2]

When one reads the above Ahadith, one can see that ‘Salla’ is used for others as well. It is evident that ‘Salla’ does not mean ‘prayer’ (worship) when it is used for humans. There are other instances where the word ‘Salla’ has been used,

Sunan Ibn Dawud
حَدَّثَنَا مُحَمَّدُ بْنُ عِيسَى، حَدَّثَنَا أَبُو عَوَانَةَ، عَنِ الأَسْوَدِ بْنِ قَيْسٍ، عَنْ نُبَيْحٍ الْعَنَزِيِّ، عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ، أَنَّ امْرَأَةً، قَالَتْ لِلنَّبِيِّ صلى الله عليه وسلم صَلِّ عَلَىَّ وَعَلَى زَوْجِي ‏.‏ فَقَالَ النَّبِيُّ صلى الله عليه وسلم ‏ “‏ صَلَّى اللَّهُ عَلَيْكِ وَعَلَى زَوْجِكِ ‏”‏ ‏.‏
Translation:
A woman said to the Prophet: Invoke blessing on me as well as on my husband. The Prophet  said: May Allah send blessing on you and your husband[3]

God sends ‘blessings’ on those who stand in the right side of the congregation,

Sunan Ibn Majah
“‏ إِنَّ اللَّهَ وَمَلاَئِكَتَهُ يُصَلُّونَ عَلَى مَيَامِنِ الصُّفُوفِ ‏”‏
Translation:
“The Messenger of God said, ‘Allah and His angels send blessings upon the right side of the rows.’” [4]

Prophet Muhammed asks God to send blessings (salla) upon the offspring of Abu Awf,

Sahih Bukhari
حَدَّثَنَا حَفْصُ بْنُ عُمَرَ، حَدَّثَنَا شُعْبَةُ، عَنْ عَمْرٍو، عَنْ عَبْدِ اللَّهِ بْنِ أَبِي أَوْفَى، قَالَ كَانَ النَّبِيُّ صلى الله عليه وسلم إِذَا أَتَاهُ قَوْمٌ بِصَدَقَتِهِمْ قَالَ ‏”‏ اللَّهُمَّ صَلِّ عَلَى آلِ فُلاَنٍ ‏”‏‏.‏ فَأَتَاهُ أَبِي بِصَدَقَتِهِ، فَقَالَ ‏”‏ اللَّهُمَّ صَلِّ عَلَى آلِ أَبِي أَوْفَى ‏”‏‏.‏
Translation:
Whenever a person came to the Prophet with his alms, the Prophet would say, “O Allah! Send your Blessings upon so and so.” My father went to the Prophet with his alms and the Prophet said, “O Allah! Send your blessings upon the offspring of Abu Awf.” [5]

Reading all the above instances where ‘salla’ has been used for others besides Prophet Muhammed (p), it is nonsensical for missionaries to claim that God worships Muhammed. Now, let’s turn to Muslim and non-Muslim scholars commenting on the word i.e., what does Salla Allahu Alayhi wa-sallam mean when used for Muhammed?

Keith E. Swartley

s.a.w. – abbreviation of the tasliya, which is ‘sall Allah al-ayhi wa sallam,’ words of honor and salutation attached to the name of Muhammed ; literally means ‘may Allah bless him and grant him peace’; cf., pbuh. [6]

The New Encyclopedia of Islam – Cyril Glasse

When a believer mentions the Prophet – and he is rarely mentioned by name, but rather by the title Prophet (Nabi), or Messenger of God (Rasulu-Lah) it is customary to add: salla-Llahu alayhi wa sallam (‘May God bless him and give him peace’). The blessings (salah) refer to ‘vertical’ graces descending into the soul, and ‘peace’ (sallam) to  ‘horizontal grace of inward dilation which receives and stabilizes those blessings. [7]

Dr. Ghulam Haider Asi

Salla-Allahu alayhi wa sallam (‘may Allah’s blessings and peace be upon be upon him’; this blessing on the names of honoured Prophets is sometimes abbreviated in print to saaws or Sa). [8]

A modern Arabic-English Dictionary – Dr. Rohi Ballbaki

“صلى الله عليه وسلم means: God’s blessing and peace be upon him” [9]

Hans Wehr – A Dictionary of Modern written Arabic

“salaam abbreviation of eulogy following the name of the of the Prophet Muhammed: صلى الله عليه وسلم (salla, salaam)God bless him” [10]

A Dictionary And Glossary of the Koran – John Penrice

“ala it means to pray for, also to bless, as in the formula صلى الله عليه وسلم, God bless and keep him” [11]

Encyclopaedia of Islam – Juan E. Campo says,

“The four letters p-b-u-h combine to form an acronym for the phrase ‘peace be upon him’, which is the English rendering of the Arabic ‘alayhi as-salam’.

Invoking peace on another is the signature greeting used by Muslims. According to the Quran, Angels use it when greeting the blessed in paradise (for example 16:32) and people use it in greeting God’s servants. The ‘peace be upon him’ is also invoked by the Quran for the prophets including Abraham, Moses, Aaron and Elias”.

Juan E. Campo goes further and writes,

“The Peace blessing (salama) for Muhammed as the prophet of Islam is an abbreviated rendering of an Arabic formula known as Tasliya. It consists of the invocation Salla Allahu alayhi wa-sallam (God bless him and grant him peace), which is in reverence to Muhammed… Invoking blessing and peace upon Muhammed is considered to be an expression of devotion that is endorsed by the Quran, which states ‘God and the Angels bless the prophet. O you believers! Bless him and greet him’ (Quran 33:56). [11]

In The Oxford Dictionary of Islam, John L. Esposito defines “صلى الله عليه وسلم” as the following,

“salla Allah alayhi wa-salaam: peace and blessings be upon him (abbreviation). Epithet used by pious Muslims in speech and writing as a sign of respect and honour after the name of a Prophet or holy person, especially Muhammed.” [12]

In a commentary on 33:56, by a very well-known Christian Missionary, E. M. Wherry writes in his footnote the following,

“Salute him and hence the Muhammadans seldom mention his name without adding, “on whom be the blessing of God and peace! Or the like the words.” [13]

An Arabic English Vocabularly – D. A. Cameron

صلى الله عليه وسلم
Salla Allah a’leih wa sallam, May God bles him (Mahomet) and grant him peace. [14]

Reading the above academic sources, one sees clearly that the Arabic word ‘Salla’ does not mean ‘prayer’, in the sense that God worships the Prophet. Since missionaries insist that one word cannot have more than one meaning, let us look at instances in the Bible where a word has been used for a people and has been used for God as well. The Hebrew word I am going to discuss is ‘Shachah’,

May nations serve you and peoples bow down (shachah) to you. Be lord over your brothers, and may the sons of your mother bow down (shachah) to you. May those who curse you be cursed and those who bless you be blessed.” – Genesis 27:29

The same word is used in the following verse,

“Then the LORD said to Moses, “Come up to the LORD, you and Aaron, Nadab and Abihu, and seventy of the elders of Israel. You are to worship (shachah) at a distance,” – Exodus 24:1

Reading Genesis 27.29, we see that YHWH demands people to worship Jacob. Shachah means ‘worship’, and it might be assumed that God demands people Shachah (worship) Jacob, and in conclusion Jacob shares God’s nature. [15]  [16]

You see how trivial an argument this would be if one insisted this was true. This is exactly what missionaries do when they deceptively twist Quran 33:56. Of course, I do not believe Jacob to be God. Nor does God demand people to worship Jacob. I believe context is important when we use other people’s scripture.

In conclusion, the claim by Christian missionaries that ‘Allah worships Prophet Mohammed’ (p) is an outright lie, as shown. One word can be applied to God and the same word can be used for a human being, yet they can have two different meanings depending on context. The evidences shown is quite clear that Allah sends ‘blessings’ on Prophet Mohammed (p).

References:

[1] Sahih Muslim Book 4, Hadith 807
[2] Al-Adab Al-Mufrad Book 53, Hadith 1244
[3] Sunan Abi Dawud Book 8, Hadith 1528
[4] Sunan Ibn Majah Volume 1, Book 5, Hadith 1005
[5] Sahih al-Bukhari Volume 2, Book 24, Hadith 574
[6] Encountering the World of Islam [Copyright 2005] by Keith E. Swartley page 526
[7] The New Encyclopedia of Islam revised Edition of the Concise Encyclopedia of Islam By Cyril Glassé page 364
[8] Sourcebook of the World’s Religions: An Interfaith Guide to Religion and Spirituality –  Dr Ghulam Haider Asi page 66
[9] Dr Rohi Ballbaki. A mdern Arabic-English Dictionary page 698
[10] Hans Wehr. A Dictionary of Modern written Arabic page 523
[11] Juan E. Campo, Encyclopaedia of Islam page 547 – 548
[12] John L. Esposito, The Oxford Dictionary of Islam. page 274
[13] E M Wherry. A Comprehensive Commentary on the Quran Volume 3 (Sales Translation With Notes and Emendations) 1885 page 326)
[14] An Arabic-English Vocabulary by D. A. Cameron page 155
[15] There are two translations which show that YHWH demands literal worship of Abraham in Genesis 27:29, Wycliffe Bible (WYC)
“29 and (may) peoples serve thee, and lineages WORSHIP thee; be thou lord of thy brethren, and the sons of thy mother be bowed (low) before thee; be he cursed that curseth thee, and he that blesseth thee, be he [full-]filled with blessings (be they cursed who curse thee, but let those who bless thee, be filled full with blessings).” – Genesis 27:29
Wycliffe Bible (WYC) 2001 by Terence P. Noble
[16] Genesis 27:29 Douay-Rheims 1899 American Edition (DRA)
“29 And let peoples serve thee, and tribes WORSHIP thee: be thou lord of thy brethren, and let thy mother’s children bow down before thee. Cursed be he that curseth thee: and let him that blesseth thee be filled with blessings.” – Genesis 27:29
5

Wednesday, 9 July 2025

The creedal belief of Christians rejected by the very Qur’an they say confirms their scripture.

                                                      


                                                        Crucifixion         

Surah 4:157: Isa AS was not killed nor crucified.

 

                                                       Resurrection

Surah 3:55 & 4:158: Allah Swt raised Isa AS towards him alive.

Hasan (RA) narrated: "The Messenger of Allah (PBUH) said to the Jews, 'Jesus has not died, he will return to you before the Doomsday.'" (Al-Tabari H.7133)

pdf

                                                    Jesus the son of god

Surah 112:1-4, Surah 10:68-69, Surah 18:4-5: They lie who say Allah Swt begets.

 

                                        Jesus the second person of trinity

Sura 4:171, Surah 5:73: Disbelievers say God is third of three. Trinity a is lie.

 

                                                        Jesus is god

Surah 5:17, Surah 5:72, Surah 5:116: Isa AS is not God!

 

When your fundamental creedal belief is rejected, why would you say the contrary that the Qur'an is confirming your bible? This honestly does not make sense.

 

He is Allah, other than whom there is no deity, the Sovereign, the Pure, the Perfection, the Bestower of Faith, the Overseer, the Exalted in Might, the Compeller, the Superior. Exalted is Allah above whatever they associate with Him. [Surah 59:23]


Monday, 23 June 2025

The night of Jinns, lies of Christians.

 

 Assalamu Alaikum

 

There are certain criteria  that Muslims must observe. Regardless, how compelling a narration may sound without following this criterion one cannot establish its legitimacy. This criterion is known as Isnad [chain of transmission]. In fact, there are two verbs Sanad and Isnad. Basically, Sanad refers to the chain itself, and Isnad is the act of relating the chain. Further, the word Isnad is also used as a synonym for sanad at times. (Sharh Nukhbah, pg. 41 and 106)

 

Now the question is, why did I start this paper by mentioning chain of transmission and its legitimacy, because its related to the topic we are going to address. There are some disgraceful Christians who are spewing lies against our beloved Prophet Pbuh. The idea Christians could stoop so low is beyond comprehension.

 

Christian have recently been regurgitating  a devilish lie they directly received from their apologists. They are under the delusion they found the holy grail of argument. Below is the polemic they are using against Muslims.

 

 

 

إن عبدالله قال إستبعثني رسول الله ﷺ قال فانطلقنا حتى أتيت مكان كذا وكذا فخطَّ لي خطة فقال لي كن بين ظهرَي هذه لا تخرج منها فإنك إن خرجت هلكتَ قال فكنت فيها قال فمضى رسول الله ﷺ خَذَفة أو أبعد شيئاً أو كما قال ثم إنه ذكر هنيناً كأنهم الزُطّ قال عفان أو كما قال عفان إن شاء الله ليس عليهم ثياب ولا أرى سوءاتهم طوالاً قليل لحمهم قال فأتوا فجعلوا يركبون رسول الله ﷺ قال وجعل نبي الله ﷺ يقرأ عليهم قال وجعلوا يأتوني فيخيِّلون أو يميلون حولي ويعترضون لي قال عبدالله فاُرعبتُ منهم رُعباً شديداً قال فجلست أو كما قال قال فلما إنشقَّ عمود الصبح جعلوا يذهبون أو كما قال قال ثم إن رسول الله ﷺ جاء ثقيلاً وَجِعاً أو يكاد أن يكون وجعاً مما ركِبوه قال إني لأجدني ثقيلاً أو كما قال فوضع رسول الله ﷺ رأسه في حجري أو كما قال قال ثم إن هنيناً أتوا عليهم ثياب بيض طوال أو كما قال وقد أغفى رسول الله ﷺ قال عبدالله فارعبت منهم أشد مما اُرعبت المرة الاولى 

قال عارم في حديثه فقال بعضهم لبعض لقد اُعطي هذا العبد خيراً أو كما قالوا إن عينيه نائمتان أو قال عينيه أو كما قالوا وقلبه يقظان ثم قال قال عارم وعفان قال بعضهم لبعض هلم فلنضرب له مثلاً أو كما قالوا قال بعضهم لبعض اضربوا له مثلاً ونؤوِّل نحن أو نضرب نحن وتؤوِّلون أنتم فقال بعضهم لبعض مثله كمثل سيد ابتنى بنياناً حصيناً ثم أرسل إلى الناس بطعام أو كما قال فمن لم يأت طعامه أو قال لم يتبعه عذّبه عذاباً شديداً أو كما قالوا قال الآخرون أما السيد فهو رب العالمين وأما البنيان فهو الاسلام والطعام الجنة وهو الداعي فمن اتّبعه كان في الجنة قال عارم في حديثه أو كما قال ومن لم يتبعه عُذِّب أو كما قال ثم إن رسول الله ﷺ إستيقظ فقال ما رأيت يا إبن أم عبد فقال عندالله رأيت كذا وكذا فقال نبي الله ﷺ ما خُفي عليّ مما قالوا شيء قال نبي الله ﷺ هم نفر من الملائكة أو قال هم من الملائكة أو كما شاء الله 

إسناده صحيح

المسند للامام أحمد , مسند عبدالله بن مسعود رضي الله تعالى عنه

 

Abdullah [ibn Mas'ud] related: The Messenger of Allah (SAW) sent for me, so we set out until I reached such-and-such a place, and He traced a line for me and told me: Stay between the two edges of this – don’t go outside of it; if you go outside of it, it’s over for you. Abdullah said: And so I stayed there. Then the Messenger of Allah (SAW) went off a stone’s throw away or a little farther (or something like that). Then he [Abdullah] mentioned a group of male members [haneen, i.e. men] who looked like Zutt people. ‘Affan narrated (or something like what 'Affan said, Allah willing): They didn't have any clothes on, and I didn't see their genitals, and they were tall and scrawny. He [Abdullah] said: And they came and started to ride [yarkaboun] the Messenger of Allah (SAW), and the Prophet of Allah (SAW) began to recite to them. And they started to move closer and lean around me, and get in my way, and I became intensely terrified of them, so I sat down (or something like that). And when the morning light broke, they began to go away (or something like that). Then the Messenger of Allah (SAW) came back exhausted and in pain, or practically in pain, from how they had ridden him; He said: Indeed I am exhausted (or something like that). Then the Messenger of Allah (SAW) put his head in my lap (or something like that). And the men came with tall white garments on, but the Messenger of Allah (SAW) had fallen asleep. And I became more intensely terrified of them than I was the first time.

 

‘Arim said in his hadith: Then some of them said to the others: This man has been given good things (or something like that) – indeed his eyes sleep – or they said: His eye (or something like that) – but his heart is awake. ‘Arim and ‘Affan narrated: Some of them said to the others: Come, let us make a riddle about him (or something like that). And some of them said to the others: Make a riddle about him, and we will solve it – or: We will make a riddle, and you all can solve it. Then some of them said to the others: He is like a master, who built a well-fortified building, then sent out food to people (or something like that) and whoever does not take his food – or he said: Whoever does not follow him – He punishes him severely (or something like that). And the others replied: Indeed the master is the Lord of the Worlds, and indeed the building is Islam, and the food is Jannah, and this is he who bids people to come; and whoever follows after him will be in Jannah. ‘Arim said in his hadith (or something like it) – and whoever does not follow after him will be punished (or something like that). Then the Messenger of Allah (SAW) woke up and said: What did you see, oh Ibn Umm ‘Abd? And Abdullah said: I saw this and that. And the Prophet of Allah (SAW) said: Nothing of what they said has been hidden from me? The Prophet of Allah (SAW) said: They were a group of angels – or He said: They were angels. (Or whatever Allah wills.)

 

(Sound chain of narration)
Musnad Ahmad, Section: Narrations from Abdullah ibn Mas’ud (may Allah Most High be pleased with him)

 

 

-------------------------------------------------------------------------------------------

 

 

The attack Christians bring from the above narration is, allegedly the jinn started  to “ride” the Messenger. This is an utmost monstrous lie. After finding out their man-god was sodomised prior to being crucified according to academics like David Tombs, Howard Paterson, Michael Sandford And many others, please download their paper from academia, [link provided]  https://www.academia.edu/41247545/Crucifixion_and_Sexual_Abuse out of frustration they have now turned to the Muslims to feel some comfort.

 

Note, the word in question is يركبون [yarkaboun]. In Shaa Allah we shall get that to that specific word later. First let us examine the narration used by Christians. Notice I started by paper by showing the importance or chain of transmission and legitimacy. This is where we will use this criteria and see whether this narration is authentic. Below is the screenshot of the authentication of narrations relating to this story. Take a look.

 

 



 Summary of the hadith’s ruling: Amr is not known to have heard from Ibn Masoud

 

 


Summary of the hadith’s ruling: Its chain of transmission is weak

 

 




Summary of the hadith’s ruling: It is not authentic, and Abu Zaid is unknown.




Summary of the hadith’s ruling: Its chain of transmission is weak
 

 

All the above narrations related to the story are weak or have no chain going back. Christians are circulating a weak, broken chain narration which holds not credibility. This is the level they have stooped. They are fooling themselves and other using the tactics of the devil. Isn’t this something. It doesn’t stop here.

He do however, have a authentic [Sahih] narration which completely shuts this down.

 

حَدَّثَنَا مُحَمَّدُ بْنُ الْمُثَنَّى، حَدَّثَنَا عَبْدُ الأَعْلَى، عَنْ دَاوُدَ، عَنْ عَامِرٍ، قَالَ سَأَلْتُ عَلْقَمَةَ هَلْ كَانَ ابْنُ مَسْعُودٍ شَهِدَ مَعَ رَسُولِ اللَّهِ صلى الله عليه وسلم لَيْلَةَ الْجِنِّ قَالَ فَقَالَ عَلْقَمَةُ أَنَا سَأَلْتُ ابْنَ مَسْعُودٍ فَقُلْتُ هَلْ شَهِدَ أَحَدٌ مِنْكُمْ مَعَ رَسُولِ اللَّهِ صلى الله عليه وسلم لَيْلَةَ الْجِنِّ قَالَ لاَ وَلَكِنَّا كُنَّا مَعَ رَسُولِ اللَّهِ صلى الله عليه وسلم ذَاتَ لَيْلَةٍ فَفَقَدْنَاهُ فَالْتَمَسْنَاهُ فِي الأَوْدِيَةِ وَالشِّعَابِ فَقُلْنَا اسْتُطِيرَ أَوِ اغْتِيلَ - قَالَ - فَبِتْنَا بِشَرِّ لَيْلَةٍ بَاتَ بِهَا قَوْمٌ فَلَمَّا أَصْبَحْنَا إِذَا هُوَ جَاءٍ مِنْ قِبَلِ حِرَاءٍ - قَالَ - فَقُلْنَا يَا رَسُولَ اللَّهِ فَقَدْنَاكَ فَطَلَبْنَاكَ فَلَمْ نَجِدْكَ فَبِتْنَا بِشَرِّ لَيْلَةٍ بَاتَ بِهَا قَوْمٌ ‏.‏ فَقَالَ ‏"‏ أَتَانِي دَاعِي الْجِنِّ فَذَهَبْتُ مَعَهُ فَقَرَأْتُ عَلَيْهِمُ الْقُرْآنَ ‏"‏ ‏.‏ قَالَ فَانْطَلَقَ بِنَا فَأَرَانَا آثَارَهُمْ وَآثَارَ نِيرَانِهِمْ وَسَأَلُوهُ الزَّادَ فَقَالَ ‏"‏ لَكُمْ كُلُّ عَظْمٍ ذُكِرَ اسْمُ اللَّهِ عَلَيْهِ يَقَعُ فِي أَيْدِيكُمْ أَوْفَرَ مَا يَكُونُ لَحْمًا وَكُلُّ بَعَرَةٍ عَلَفٌ لِدَوَابِّكُمْ ‏"‏ ‏.‏ فَقَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏"‏ فَلاَ تَسْتَنْجُوا بِهِمَا فَإِنَّهُمَا طَعَامُ إِخْوَانِكُمْ ‏"‏ ‏.‏

 

Dawud reported from 'Amir who said:

 

I asked 'Alqama if Ibn Mas'ud was present with the Messenger of Allah () on the night of the Jinn (the night when the Prophet met them). He (Ibn Mas'uad) said: No, but we were in the company of the Messenger of Allah () one night and we missed him. We searched for him in the valleys and the hills and said. He has either been taken away (by jinn) or has been secretly killed. He (the narrator) said. We spent the worst night which people could ever spend. When it was dawn we saw him coming from the side of Hiri'. He (the narrator) reported. We said: Messenger of Allah, we missed you and searched for you, but we could not find you and we spent the worst night which people could ever spend. He (the Holy Prophet) said: There came to me an inviter on behalf of the Jinn and I went along with him and recited to them the Qur'an. He (the narrator) said: He then went along with us and showed us their traces and traces of their embers. They (the Jinn) asked him (the Holy Prophet) about their provision and he said: Every bone on which the name of Allah is recited is your provision. The time it will fall in your hand it would be covered with flesh, and the dung of (the camels) is fodder for your animals. The Messenger of Allah () said: Don't perform istinja with these (things) for these are the food of your brothers (Jinn).

 

[Sahih Muslim 450a]

 

 

The above Sahih hadith from Muslim explicitly states Ibn Masud RA was not present with Prophet Muhammed Pbuh that time, complete contrary to the weak narrative the Christians are bringing. Now on one hand with have a authentic [Sahih] hadith from Muslim, and on the other hand Christians are bringing multiple narratives which are weak or broken in chain. Argument finished.

 

For the sake of argument, let us assume the narrative they brought has some credibility, what does the word يركبون [yarkaboun] mean? Let us find what from the lexicon.

 



[Lanes Lexicon]

As for the part about "riding" it is the statement:

فأتوا فجعلوا يركبون رسول الله

 

This is an idiom to express that the Jinn were crowded around the prophet, eager to listen to the Quran.

 

The same is conveyed by the verse of the Quran:

 

وأنه لما قام عبد الله يدعوه كادوا يكونون عليه لبدا

 

 

And that when the Servant of Allah stood up supplicating Him, they almost became about him a compacted mass. [Surah 72:19]

 

SubhanAllah the liars have been exposed. They tried and failed, and they will keep failing.

Two messiahs:

Written by brother Falastineee  There is historical and textual evidence for the doctrine of dual messianism—the expectation of two distinct...