Sunday, 11 December 2016

Apostasy in Islam ?

By Abu Amina Elias
Islam prescribes the death penalty for apostasy. Does this mean there is no freedom of religion in Islam?
In the name of Allah, the Beneficent, the Merciful
Apostasy is divided into two types: major and minor. Muslim scholars, using the Prophet’s traditions as their guide, have divided unbelief, idolatry, hypocrisy, and sin into major and minor categories. Likewise, there is a distinction between an apostate who intends to physically harm the community and an apostate who only spiritually harms himself.
Minor apostasy is when a person embraces Islam while knowing its virtues and later rejects it. There is no legal punishment for the minor apostate as long as they do not try to physically harm the Muslim community. Major apostasy is when a person embraces Islam while knowing its virtues and later rejects it and adds to this a call for violent rebellion against the Muslim authorities. Such a crime is equivalent to high treason and in its most severe case can carry the death penalty as an act of self-defense for the community.
Allah said:
إِنَّ الَّذِينَ آمَنُوا ثُمَّ كَفَرُوا ثُمَّ آمَنُوا ثُمَّ كَفَرُوا ثُمَّ ازْدَادُوا كُفْرًا لَّمْ يَكُنِ اللَّهُ لِيَغْفِرَ لَهُمْ وَلَا لِيَهْدِيَهُمْ سَبِيلًا
Verily, those who believed and then disbelieved, then believed and then disbelieved and increased in disbelief, never will Allah forgive them nor will He guide them to a right way.
Surah An-Nisa 4:137
In this verse, Allah describes a person who apostates from Islam twice and He does not prescribe legal punishment for him, but rather He only warns the apostate about severe punishment in the Hereafter. This demonstrates that the general rule is an apostate should be left alone, as the Quran prohibits compulsion in religion.
Allah said:
لَا إِكْرَاهَ فِي الدِّينِ قَد تَّبَيَّنَ الرُّشْدُ مِنَ الْغَيِّ
There is no compulsion in religion. The truth is distinct from misguidance.
Surah Al-Baqarah 2:256
And He said:
وَقُلِ الْحَقُّ مِن رَّبِّكُمْ فَمَن شَاءَ فَلْيُؤْمِن وَمَن شَاءَ فَلْيَكْفُرْ
Say: The truth is from your Lord. So whoever wills let him believe, and whoever wills let him disbelieve.
Surah Al-Kahf 18:29
Because of this, the Prophet did not punish people simply because they rejected Islam.
Jabir reported: A bedouin came to the Prophet, peace and blessings be upon him, and gave the pledge of allegiance for embracing Islam. The next day he came with a fever and said, “Please cancel my pledge.” The Prophet refused three times and he said:
الْمَدِينَةُ كَالْكِيرِ تَنْفِي خَبَثَهَا، وَيَنْصَعُ طَيِّبُهَا
Medina is like a furnace. It expels its impurities and collects what is pure.
Source: Sahih Bukhari 1784, Grade: Sahih
In this example, a man rejected Islam after embracing it but the Prophet did not apply legal punishment to him.
Regarding the major apostasy, the Prophet was clear in advising us that legal punishment is not applied to a minor apostate, but only a major apostate.
Abdullah ibn Mas’ud reported: The Messenger of Allah, peace and blessings be upon him, applied legal punishment in the following case:
وَالتَّارِكُ لِدِينِهِ الْمُفَارِقُ لِلْجَمَاعَةِ
The one who leaves his religion and separates from the community.
Source: Sahih Muslim 1676, Grade: Sahih
The reference to one who “separates from the community” (al-mufariq lil-jama’ah) indicates that a person is not legally punished simply for not practicing Islam, but rather for high treason against Muslim authorities. This is made even clearer in another narration in which the Prophet describes the major apostate as:
رَجُلٌ يَخْرُجُ مِنَ الإِسْلاَمِ يُحَارِبُ اللَّهَ عَزَّ وَجَلَّ وَرَسُولَهُ
A man who rejects Islam and wages war against Allah the Exalted and His Messenger.
Source: Sunan An-Nasa’i 4048
Ibn Abbas said:
فَمَنْ قَتَلَ وَأَفْسَدَ فِي الأَرْضِ وَحَارَبَ اللَّهَ وَرَسُولَهُ ثُمَّ لَحِقَ بِالْكُفَّارِ قَبْلَ أَنْ يُقْدَرَ عَلَيْهِ لَمْ يَمْنَعْهُ ذَلِكَ أَنْ يُقَامَ فِيهِ الْحَدُّ الَّذِي أَصَابَ
Whoever kills others, spreads corruption in the land, wages war against Allah and His Messenger, and he joins the unbelievers before he is subdued, then there is nothing to prevent the legal punishment from being applied to him because of what he did.
Source: Sunan An-Nasa’i 4046
Indeed, some of the companions interpreted the phrase this way and described an apostate as:
حَارَبَ اللَّهَ وَرَسُولَهُ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ
One who wages are against Allah and His Messenger.
Source: Ṣaḥīḥ al-Bukhārī 4334, Grade: Sahih
What can be understood from these narrations is that legal punishment is only applied to a person who combines apostasy with high treason. This is because the Quran prohibits compulsion in religion as a general rule and because the believers should be the most restrained of the people when it comes to taking life.
Abdullah ibn Mas’ud reported: The Prophet, peace and blessings be upon him, said:
أَعَفُّ النَّاسِ قِتْلَةً أَهْلُ الْإِيمَانِ
The most restrained of the people regarding killing are the people of faith.
Source: Musnad Ahmad 3720, Grade: Sahih
Furthermore, cases of major apostasy do not necessitate the death penalty if a single Muslim seeks protection for the apostate.
Ibn Abbas reported:
كَانَ عَبْدُ اللَّهِ بْنُ سَعْدِ بْنِ أَبِي سَرْحٍ يَكْتُبُ لِرَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَأَزَلَّهُ الشَّيْطَانُ فَلَحِقَ بِالْكُفَّارِ فَأَمَرَ بِهِ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَنْ يُقْتَلَ يَوْمَ الْفَتْحِ فَاسْتَجَارَ لَهُ عُثْمَانُ بْنُ عَفَّانَ فَأَجَارَهُ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ
Abdullah ibn Sa’d ibn Abi Sarh would write for the Messenger of Allah but the devil deceived him and he joined the unbelievers. The Messenger of Allah ordered that he should be killed on the day of liberation, but Uthman ibn Affan sought protection for him, so the Messenger of Allah granted him protection.
Source: Sunan Abu Dawud 4358, Grade: Sahih
In this example, a man embraced Islam and then rejected it by joining the idolaters of Mecca who at the time were waging war against the Muslims. When Mecca surrendered to the Prophet without a fight, Uthman ibn Affan sought protection for this apostate and the Prophet honored this covenant. This is because, as a general rule, the protection granted by a single Muslim should be honored by all Muslims.
Ali ibn Abu Talib reported: The Messenger of Allah, peace and blessings be upon him, said:
ذِمَّةُ الْمُسْلِمِينَ وَاحِدَةٌ يَسْعَى بِهَا أَدْنَاهُمْ
The covenant of the Muslims is one covenant, and they strive to fulfill it among the least of them.
Source: Sunan Al-Kubra Al-Bayhaqi 15464, Grade: Sahih
In conclusion, the death penalty for apostasy is restricted by the Prophet’s other statements and actions which make clear that this punishment applies only to those who commit high treason against the Muslim community.

    Success comes from Allah, and Allah knows best.

    Uncreated Qur’an: Divine Conscious Agent?

    Just when you thought the clowns have hit rock bottom, they come up with more of their tricks and sink even deeper. A piece by Shamoun and Katz argues that Islam does not affirm Monotheism.[1] The duo argue that the Qur’an, according to Islam, is a separate conscious part of God. They made the mistake of entering into philosophy instead of their usual misquoting, misapplying, context ignoring or manipulating and other forms of deceit they are best known for; however, while attempting to be philosophical, they still resort to those tricks.
    Base of the argument
    They base their argument on misunderstanding and misstating some of the narrations of the Prophet (ﷺ) as follows:
    عن أبي أمامة رضي الله عنه قال‏:‏ سمعت رسول الله صلى الله عليه وسلم يقول‏:‏ ‏ “‏ اقرءوا القرآن فإنه يأتي يوم القيامة شفيعًا لأصحابه‏”
    Abu Umamah (May Allah be pleased with him) reported: I heard the Messenger of Allah (ﷺ) saying, “Read the Qur’an, for it will come as an intercessor for its reciters on the Day of Resurrection.” [Sahih Muslim, Book 9, Hadith 991]
    Imam Nawwawi explains the Hadith as follows:
    This Hadith tells the excellence of reciting the Qur’an and acting upon its injunctions. Intercession (in this Hadath [sic]) means that the Qur’an will be endowed with the power of speech by Allah and it will request Allah to forgive the sins of its reciters who acted upon its teachings. Allah will accept the request of the Qur’an, as signified in other Ahadith [Riyad-us-Saliheen, chapter 180].
    The duo state: …the claim made by the commentary that the Quran will be endowed with speech, something not stated in the hadiths themselves… This sly passing remark is nothing but dishonesty on their part as they later themselves quote some Ahadith where the Qur’an would speak for its reciter. We shall discuss this later below.
    Another narration states:
    Allah’s Messenger (ﷺ) said, “Fasting and the Qur’an intercede for a man. Fasting says, ‘O my Lord, I have kept him away from his food and his passions by day, so accept my intercession for him.’ The Qur’an says, ‘I have kept him away from sleep by night, so accept my intercession for him.’ Then their intercession is accepted.” [Jami‘ At-Tirmidhi, Hadith 1963][2][3]
    We have somewhat similar Ayaat in the Qur’an for the rejecters of truth:
    يَوْمَ تَشْهَدُ عَلَيْهِمْ أَلْسِنَتُهُمْ وَأَيْدِيهِمْ وَأَرْجُلُهُمْ بِمَا كَانُواْ يَعْمَلُونَ
    On a Day when their tongues, their hands and their feet will bear witness against them as to what they used to do. (24:24)
    We find Ibn Kathir commenting on the Ayah as follows:
    Ibn Abi Hatim recorded that Ibn `Abbas said, “This refers to the idolators when they realize that no one will enter Paradise except the people who used to perform Salah. They will say, `Come, let us deny (everything).’ So they will deny (everything), then their mouths will be sealed and their hands and feet will testify against them, and they will not be able to hide anything from Allah.” Ibn Abi Hatim also recorded that Anas bin Malik said, “We were with the Prophet and he smiled so broadly that his back teeth could be seen, then he said:
    «أَتَدْرُونَ مِمَّ أَضْحَكُ؟»
    (Do you know why I am smiling?) We said, `Allah and His Messenger know best.’ He said,
    «مِنْ مُجَادَلَةِ الْعَبْدِ لِرَبِّهِ يَقُولُ: يَا رَبِّ أَلَمْ تُجِرْنِي مِنَ الظُّلْمِ؟ فَيَقُولُ: بَلَى، فَيَقُولُ: لَا أُجِيزُ عَلَيَّ شَاهِدًا إِلَّااِمنْ نَفْسِي، فَيَقُولُ: كَفَى بِنَفْسِكَ الْيَوْمَ عَلَيْكَ شَهِيدًا وَبِالْكِرَامِ عَلَيْكَ شُهُودًا، فَيُخْتَمُ عَلَى فِيهِ وَيُقَالُ لِأَرْكَانِهِ: انْطِقِي فَتَنْطِقَ بِعَمَلِهِ، ثُمَّ يُخَلَّى بَيْنَهُ وَبَيْنَ الْكَلَامِ فَيَقُولُ: بُعْدًا لَكُنَّ وَسُحْقًا فَعَنْكُنَّ كُنْتُ أُنَاضِلُ»
    (Because of the way a person will dispute with his Lord. He will say, “O Lord, did you not protect me from doing wrong” Allah will say, “Of course,” The person will say, “I will not accept for anyone to give testimony concerning me except myself.” Allah will say, “You are sufficient as a witness against yourself.” Then a seal will be put upon his mouth and it will be said to his faculties, “Speak.” So they will speak about his deeds. Then he will be permitted to speak, and he will say, “Away with you! I was only speaking in your defence!”) This was recorded by Muslim and An-Nasa’i.
    Fasting and reciting are good deeds that would intercede in favour of the performer while for evil people, the performing body parts will testify against the evil person.
    What does it mean that the Qur’an will intercede?
    The intercession of the Qur’an is not the intercession of the Book but rather the action or good deeds of reciting the Qur’an. These are not concepts but actions. It is not claimed that “the one” Qur’an would intercede but the action of each person of fasting and reciting would be endowed with (in the afterlife) the power of speech. We know this for sure because fasting would also intercede for a man; now fasting is not a conscious being but it is an action and the resultant good deeds of that action would be given the ability to speak on the Day of Judgment and would intercede for the believers. Is fasting also a divine being? The act of fasting and the act of reciting the Qur’an are good deeds and not conscious beings. This understanding, as will be further explained below, refutes the argument that the Quran must know the identity of every single person who recited it, which assumes that the Quran already possesses consciousness to be able to take note of all those who recite it throughout the centuries and remember them at the final judgment. The Angels write good and bad. Some of the good deeds would be given the power of speech by Allah and not on their own.[4]
    Furthermore, Qur’an means recitation and when we read that the Qur’an would intercede, it would not intercede as a separate conscious entity but the good deed of recitation would intercede for the reciter. The Prophet (ﷺ) said: “The Qur’an is an intercessor, something given permission to intercede” (Al-Tabarani). If the Qur’an was a separate conscious being, then it would not need permission; Allah would allow the Qur’an (i.e. recitation) to intercede; in other words, it would be given permission by Allah to take a human form (more on this below), communicate and intercede for the reciter.
    Imam Tahawi states:
    We do not argue about the Qur’an and we bear witness that it is the speech of the Lord of all the Worlds which the Trustworthy Spirit came down with and taught the most honoured of all the Messengers, Muhammad. It is the speech of Allah and no speech of any created being is comparable to it. We do not say that it was created and we do not go against the Congregation (jama`a) of the Muslims regarding it [Aqida al-Tahawiyya]
    The duo do not seem to understand the statement and argue: (this) shows that there is another uncreated person besides Allah according to Islam. Being ‘uncreated’ does not make something to be the Creator and such is the speech of Allah; it is an attribute of Allah and is not a separate person. Allah with all His attributes is One Essence and One Being.[5]
    Allah Hears all and the Hearing of Allah is not a separate being. The speech of Allah is an attribute of Allah but the ink and paper with which, and on which, it is written are created. The Love and Mercy of Allah have also always existed and they are also attributes of Allah.
    Showing their ignorance, the duo claim:
    If, however, Allah existed alone and yet the Quran is uncreated as well, then the Quran must in some sense also be Allah.
    The Qur’an is the speech of Allah which is an attribute of Allah and is uncreated but is not Allah. As said before, if something is uncreated, it does not mean it is God but is an attribute of God.
    More narrations
    The following narrations are quoted and attempt is made to twist their interpretation to suit their motives:
    عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ صلى الله عليه وسلم قَالَ ‏”‏ سُورَةٌ مِنَ الْقُرْآنِ ثَلاَثُونَ آيَةً تَشْفَعُ لِصَاحِبِهَا حَتَّى يُغْفَرَ لَهُ ‏{‏ تَبَارَكَ الَّذِي بِيَدِهِ الْمُلْكُ ‏}‏
    Narrated Abu Hurayrah: The Prophet (ﷺ) said: A surah of the Qur’an containing thirty verses will intercede its reader till he will be forgiven. That is: “Blessed is He in Whose Hand is the sovereignty” (Surah 67). [Sahih al-Bukhari, Book 6, Hadith 1395]
    يَقُولُ حَدَّثَنِي أَبُو أُمَامَةَ، الْبَاهِلِيُّ قَالَ سَمِعْتُ رَسُولَ اللَّهِ صلى الله عليه وسلم يَقُولُ ‏ “‏ اقْرَءُوا الْقُرْآنَ فَإِنَّهُ يَأْتِي يَوْمَ الْقِيَامَةِ شَفِيعًا لأَصْحَابِهِ اقْرَءُوا الزَّهْرَاوَيْنِ الْبَقَرَةَ وَسُورَةَ آلِ عِمْرَانَ فَإِنَّهُمَا تَأْتِيَانِ يَوْمَ الْقِيَامَةِ كَأَنَّهُمَا غَمَامَتَانِ أَوْ كَأَنَّهُمَا غَيَايَتَانِ أَوْ كَأَنَّهُمَا فِرْقَانِ مِنْ طَيْرٍ صَوَافَّ تُحَاجَّانِ عَنْ أَصْحَابِهِمَا اقْرَءُوا سُورَةَ الْبَقَرَةِ فَإِنَّ أَخْذَهَا بَرَكَةٌ وَتَرْكَهَا حَسْرَةٌ وَلاَ تَسْتَطِيعُهَا الْبَطَلَةُ ‏”‏ ‏.‏ قَالَ مُعَاوِيَةُ بَلَغَنِي أَنَّ الْبَطَلَةَ السَّحَرَةُ
    Abu Umama said he heard Allah’s Messenger (ﷺ) say: Recite the Qur’an, for on the Day of Resurrection it will come as an intercessor for those who recite It. Recite the two bright ones, al-Baqara and Surah Al ‘Imran, for on the Day of Resurrection they will come as two clouds or two shades, or two flocks of birds in ranks, pleading for those who recite them. Recite Surah al-Baqara, for to take recourse to it is a blessing and to give it up is a cause of grief, and the magicians cannot confront it. (Mu’awiya said: It has been conveyed to me that here Batala means magicians.) [Sahih al-Muslim, Book 6, Hadith 302]
    The criticism against these is as follows:
    “Two flocks of birds” is an interesting image or analogy, since flocks in turn are made of multiple entities, as if each of these suras has multiple personalities in and of themselves. Perhaps this is referring to the multiple verses contained in each surah as having a conscious personality of their own?
    Instead of the flawed interpretation forced out of these narrations, the correct meaning is actually against the trickery. We have already established above that the recitation and fasting coming forth on the Day of Judgment as intercessors with bodies and voices refer to the good deeds being given those features and abilities. These narrations further prove that the deeds would come forth as clouds, shades or flocks. The recitation is not a singular good deed and for these multiple good deeds to come in flocks makes complete sense.
    Hafiz Zubair Alizai states:
    According to the people of knowledge, the meaning of this Hadith is that the rewards of having recited them shall come. This is how some of the people of knowledge explained this Hadith and similar Ahadith regarding the coming of the rewards for reciting the Qur’an. And in the Hadith if An-Nawwas bin Sam‘an from the Prophet (ﷺ) is what proves what they explained since the Prophet (ﷺ) said: “And its people who acted according to it in the world.” So in this there is proof that it refers to the coming of the reward for the actions.
    According to this Hadith, these particular two Surahs will argue in favour of a person and defend him and get their reward for reciting them; they also have the distinction and quality that on the Day of Judgment, when a person will be in extreme need of shade, the reward for reciting these two Surah will provide shade in the form of a canopy, cloud or like the wings of the birds to those who acted accordingly.
    The plain reading of the text is sufficient evidence that the good deeds of fasting and recitation would come forth as intercessors on the Day of Judgment. If one ignores the overall context, then their understanding of the plain reading of the text would be something else which would not be true.
    The polytheist duo make the following claim:
    …this means that there are over 6,000 independent personal agents which make up the unity and personhood of the Quran!
    The reason why it hurts the polytheists the most is that Qur’an is THE ONLY BOOK that claims to be from GOD ALMIGHTY. The Bible itself does not even make this claim; it is a man written book that speaks about GOD but the Qur’an is the direct speech of GOD in the first person. No other book even makes this claim.[6]
    Hence, the subconscious guilt of paganism and idol worship forces the polytheists to come up with absurd claims.
    The recitation is allowed human form
    It was narrated that Buraydah said: I heard the Prophet (ﷺ) say: “The recitation will meet its companion (the reciter) on the Day of Resurrection when his grave is opened for him, in the form of a pale man. It will say to him, ‘Do you recognize me?’ He will say: ‘I do not recognize you.’ It will say: ‘I am your companion the Qur’an, who kept you thirsty on hot days and kept you awake at night. Every merchant benefits from his business and today you will benefit from your good deeds.’ He will be given dominion in his right hand and eternity in his left, and there will be placed on his head a crown of dignity, and his parents will be clothed with priceless garments the like of which have never been seen in this world. They will say: ‘Why have we been clothed with this?’ It will be said: ‘Because your son used to recite Qur’an.’ Then it will be said to him: ‘Recite and ascend in the degrees of Paradise,’ and he will continue to ascend so long as he recites, either at a fast pace or a slow pace.”[7]
    Based on what we have understood so far, we have established the following:
    • Allah is uncreated
    • Qur’an is the speech of Allah
    • The speech of Allah is the attribute of Allah
    • The act of reciting the speech of Allah i.e. the good deed would appear in human form after death and would intercede for the reciter of the recitation
    Is the Qur’an uncreated after all?
    The following Ayah and Hadith are quoted in claiming that the Qur’an is created:
    We verily, have made it a Qur’an in Arabic, that you may be able to understand (its meanings and its admonitions). (43:3)
    ‘Abdullah bin Mas‘ud said[8]: “Allah has not created in the heavens nor in the earth what is more magnificent than Ayat Al-Kursi.” Sufyan said: “Because Ayat Al-Kursi is the Speech of Allah, and Allah’s Speech is greater than Allah’s creation of the heavens and the earth.” [Jami‘ At-Tirmidhi, Vol. 5, Book 42, Hadith 2884]
    Let us take a look at the verse in Arabic:
    إِنَّا جَعَلْنَـهُ قُرْءاناً عَرَبِيّاً لَّعَلَّكُمْ تَعْقِلُونَ
    Inna j’alnahu Qur’aanan ‘Arabiyyan l’allakum ta’qiloon
    Indeed, We have made it an Arabic Qur’an that you might understand.
    The word (جعل) translated as ‘to make’ does not refer to creating; it may refer to making (which is different from creating), forming, putting forth or presenting. Other English translations, instead of made it, use appointed itcaused it to beset up asrevealed thissent itrendered it. No English translation translates it as created it and no one who knows Arabic and reads it in Arabic can come to the conclusion that Allah claims it is created.[9] The speech of Allah was with Him in a way we don’t know and He chose to (جعل) make it/reveal it/send it/render it/appoint it/cause it to be in Arabic.
    As for the narration, then the misconception arises also because of translation; however, one does not need to know Arabic to understand that this is the case. The added statement from Sufyan makes it clear that Ayat al-Kursi is the speech of Allah which is greater than anything from the creation. The Arabic text reads as follows:
    مَا خَلَقَ اللَّهُ مِنْ سَمَاءٍ وَلاَ أَرْضٍ أَعْظَمَ مِنْ آيَةِ الْكُرْسِيِّ
    Here is what the narration expresses: Allah has not created anything from the heavens nor from the earth (i.e. entire creation) anything greater than Ayat al-Kursi (i.e. His speech). In other words, nothing from the creation can match the greatness of Ayat al-Kursi which is the speech of Allah. Now to assume that the Ayat al-Kursi is something from the creation is reading into the text which the text and the added statement do not convey.
    The Luh al-Mahfooz (the preserved tablet)
    عَنِ النُّعْمَانِ بْنِ بَشِيرٍ، عَنِ النَّبِيِّ صلى الله عليه وسلم قَالَ ‏ “‏ إِنَّ اللَّهَ كَتَبَ كِتَابًا قَبْلَ أَنْ يَخْلُقَ السَّمَوَاتِ وَالأَرْضَ بِأَلْفَىْ عَامٍ أَنْزَلَ مِنْهُ آيَتَيْنِ خَتَمَ بِهِمَا سُورَةَ الْبَقَرَةِ وَلاَ يُقْرَآنِ فِي دَارٍ ثَلاَثَ لَيَالٍ فَيَقْرَبُهَا شَيْطَانٌ ‏”
    An-Nu‘man bin Bashir narrated that the Prophet (ﷺ) said: “Indeed Allah wrote in a book two thousand years before He created the heavens and the earth, He sent down (to the earth as part of the final revelation) two Ayat from it to end Surat Al-Baqarah with. If they are recited for three nights in a home, no shaytaan shall come near it.” [Jami` at-Tirmidhi, vol. 5, book 42, Hadith 2882]
    Regarding this portion of the narration: He sent down two Ayat from it to end Surat Al-Baqarah with, the following is alleged:
    If all of Surat Al-Baqarah was in this book (the preserved tablet), then this would not explain why these verses are more powerful than any other verses in this surah… the emphasis that these two verses came from this particular book would be pointless, since all the verses in the Quran had come from this book.
    The emphasis would not be pointless. All the Ayaat came from the Luh al-Mahfooz; however, to emphasize the importance of certain Ayaat, mentioning this fact should not be surprising. Since we already know that all Ayaat came from the Luh al-Mahfooz, we take the entire revelation seriously; however, when the Prophet (ﷺ) explicitly mentioned the importance of certain Ayaat and reiterated that they came from Luh al-Mahfooz, the believers take these Ayaat even more seriously.
    It is argued that since the Luh al-Mahfooz existed before creation, then this means that it existed before there was space and place, and something to be made 2,000 years before the creation of the heavens and the earth implies that there was time even before creation came into being while time is something which Allah created. They ask whether space and place only came into being when the heavens and earth were made and whether Allah is supposed to be timeless. This is a needless mental exercise and one which the human mind cannot comprehend. Entering into these areas will not yield results and the never ending theories and possibilities would be fruitless. Space and place could have been created by Allah before creating the heavens and the earth while time is something which we do not know[10]. Philosophy does not have answers to these matters of the unseen; something which is not told to mankind and which cannot even be comprehended at all, cannot be concluded with certainty and all such exercises are futile.
    Indeed, Allah knows the best.
    References and Footnotes:
    [2] Sham and Ratz call Islamic teachings as ridiculous, and ludicrous claiming that the more an open-minded person thinks about it, the more irrational and nonsensical Islam appears. They say it in regards to the miracles of the Prophet (ﷺ) such as trees and rocks speaking, stars and sun prostrating to Allah (in a way unknown to human beings). If they find miracles to be ridiculousludicrousirrational and nonsensical, then I wonder why they are still Christian! Even rational atheists don’t go this line; they may ask for proof of miracle and deny it or alternatively provide a scientific explanation for it but not make such closed-minded comments that a miracle is something that has to be ridiculousludicrousirrational and nonsensical.
    [3] The duo quote the following Hadith and make some absurd arguments:
    It was narrated that Ma’qil ibn Yasaar said: The Messenger of Allaah (ﷺ) said: “Learn the Qur’aan, accept as permissible what it permits, regard as forbidden what it forbids, follow its guidance and do not reject anything in it. Whatever you are confused about in it, refer it to Allaah and to those who are in authority after I am gone, so that they may tell you. Believe in the Tawraat and Injeel and Zaboor, and what the Prophets brought from their Lord, but be content with the Qur’aan and what it contains of clarity, for it is an intercessor whose intercession will be accepted. Each verse will have light on the Day of Resurrection. I have been given Soorat al-Baqarah among the early Revelation, and I have been given Ta-Ha and Ta-Seen-Meems and Ha-Meems from the tablets of Musa and I have been given the Opening of the Book (al-Faatihah) from beneath the Throne.
    They ask: … (these) suras are not found anywhere in the Torah. One of the purposes of the Qur’an is to bring back the distorted and lost teachings of the books that were once revealed by Allah Almighty [1][2][3][4][5][6]
    The duo argue:
    Moreover, if different parts of the Quran came from different places, e.g. certain suras from Moses tablets, at least one from beneath the throne, and the rest from unspecified locations, and it happened “in time” that they came together after they were given to Muhammad, then how could the Quran be eternal? Does this mean that the Quran is a distributed and divided conscious being?
    Just like the Qur’an, what Musa (عليه السلام) received was also from the speech of Allah. The primary point are the preserved tablets from where Torah also derives from and some of what the Qur’an narrates was also revealed to Musa (عليه السلام).
    This narration is also mocked by the disbelievers: “… so the Lord Most High made it an intercessor for him and said, ‘Record for him a good deed and raise him a degree in place of every sin …’” They say: Here we see how the Islamic god will exalt a person for every sin s/he has committed! Such criticism, from those with shallow understanding of Islam, make complete sense; however, it is not a difficult task to ask a Muslim who knows. We find numerous narrations stating that such and such an act would erase all sins and we also find the mention of some sins which would not be pardoned unless the one being wrong pardons. When a narration states that allsins would be forgiven, they do not include the exceptions. The Prophet (ﷺ) would not pray the funeral prayers of a person unless the debt he/she owed was cleared off. This makes it clear that the forgiveness of every sin is conditional and assumes that the unforgivable ones have not been committed which would/could be forgiven based on other factors.
    [4] The Qur’an states:
    إِذْ يَتَلَقَّى الْمُتَلَقِّيَانِ عَنِ الْيَمِينِ وَعَنِ الشِّمَالِ قَعِيدٌ – مَّا يَلْفِظُ مِن قَوْلٍ إِلاَّ لَدَيْهِ رَقِيبٌ عَتِيدٌ
    When the two receivers receive, seated on the right and on the left. Man does not utter any word except that with him is an observer prepared [to record].
    وَإِنَّ عَلَيْكُمْ لَحَـفِظِينَ- كِرَاماً كَـتِبِينَ- يَعْلَمُونَ مَا تَفْعَلُونَ
    And indeed, [appointed] over you are keepers, Noble and recording; They know whatever you do.
    [5] Deceit and trickery
    We have seen elsewhere they it is Sham and Ratz’ habit to pass on sly passing remarks that are not a part of their core argument. Since they make such comments, they need to be exposed for that. They state:
    Allah is the actual name of the Islamic god… Allah is not the God of the Holy Bible.
    Notice how they write God with a small ‘g’ for Allah when their own book says God is Allah. Such things are common from atheists or Satanists; I don’t know what the latest religion of these two is!
    They also state: If this is the case then this means that Islam is not the monotheistic religion that Muslims make it out to be since it ends up affirming that there are two separate eternal conscious beings, thereby violating monotheism.
    Applying their logic against them, Christianity would be a much more idol worshiping religion than Hinduism. Mental level and intellectual capability of Sham and Ratz is rather strange and baffling.
    [7] Narrated by Ahmad in al-Musnad (394) and Ibn Maajah in al-Sunan (3781); classed as Hasan by al-Busayri in al-Zawaa’id and by al-Albaani in al-Silsilah al-Saheehah (2829)
    [8] Even though the narration is very clear that Abdullah ibn Mas’ood spoke those words, the anti-Islamic duo make basic mistakes in reading as they state: Muhammad’s statement implies that the verse called Ayat Al-Kursi (Q. 2:255) is a part of that which Allah has created… They have exhibited this problem of basic reading over and over. In another place, they quoted a narration which starts with these words: Khalid b. Ma‘dan said: Recite the rescuer… and then right above it, they state that the Prophet (ﷺ) spoke those words. However, still if we read the whole narration, we see that it exposes the deceit of the liars:
    Khalid b. Ma‘dan said: Recite the rescuer, which is A.L.M. The sending down, for I have heard that a man who had committed many sins used to recite it and nothing else. It (the recitation) spread its wings over him and (the good deed) said, ‘My Lord, forgive him, for he often used to recite me;’ so the Lord Most High made it (the good deed of recitation) an intercessor for him and said, ‘Record for him a good deed and raise him a degree in place of every sin.’ Khalid said: It (the good deed of recitation) will dispute on behalf of the one who recites it when he is in the grave saying, ‘O God, if I (the recital) am a part of Thy Book, make me an intercessor for him; but if I am not a part of Thy Book, blot me out of it.’ It will be like a bird putting its wing on him, it (the good deed of recitation) will intercede for him and will protect him from the punishment in the grave. He said the same about ‘Blessed is He.’ Khalid did not go to sleep at night till he had recited them. Ta’us said they were given sixty virtues more than any other sura in the Qur’an. Darimi transmitted.”
    [9] Shamoun is supposed to know Arabic; even if he only knows modern Arabic of his own city/town, he should not come up with such absurd remarks. There can be only two possibilities; he is mentally not well and fit to engage with normal or intelligent people or he is a deceiving liar. Personally, I think it is both.

    Did Prophet Muhammad ﷺ bribe people to embrace Islam?

    Critics of Islam argue that Prophet Muhammad (ﷺ) gave money to people so that they convert to Islam or remain Muslim. They then argue that this is the reason why he had so many followers i.e. He used materialistic pleasures to lure people into Islam. Critics of Islam also argue that Islam teaches that Zakah (obligatory charity) can be given to soften the hearts of disbelievers. For their claims, they cite these narrations from Saheeh Bukhari.
    قَالَ حَدَّثَنِي عَمْرُو بْنُ تَغْلِبَ ـ رضى الله عنه ـ قَالَ أَعْطَى رَسُولُ اللَّهِ صلى الله عليه وسلم قَوْمًا وَمَنَعَ آخَرِينَ، فَكَأَنَّهُمْ عَتَبُوا عَلَيْهِ فَقَالَ ‏ “‏ إِنِّي أُعْطِي قَوْمًا أَخَافُ ظَلَعَهُمْ وَجَزَعَهُمْ، وَأَكِلُ أَقْوَامًا إِلَى مَا جَعَلَ اللَّهُ فِي قُلُوبِهِمْ مِنَ الْخَيْرِ وَالْغِنَى، مِنْهُمْ عَمْرُو بْنُ تَغْلِبَ ‏”‏‏.‏ فَقَالَ عَمْرُو بْنُ تَغْلِبَ مَا أُحِبُّ أَنَّ لِي بِكَلِمَةِ رَسُولِ اللَّهِ صلى الله عليه وسلم حُمْرَ النَّعَمِ‏.‏ وَزَادَ أَبُو عَاصِمٍ عَنْ جَرِيرٍ قَالَ سَمِعْتُ الْحَسَنَ يَقُولُ حَدَّثَنَا عَمْرُو بْنُ تَغْلِبَ أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم أُتِيَ بِمَالٍ أَوْ بِسَبْىٍ فَقَسَمَهُ‏.‏ بِهَذَا‏
    Narrated ‘Amr bin Taghlib:
    Allah’s Apostle gave (gifts) to some people to the exclusion of some others. The latter seemed to be displeased by that. The Prophet said, “I give to some people, lest they should deviate from True Faith or lose patience, while I refer other people to the goodness and contentment which Allah has put in their hearts, and ‘Amr bin Taghlib is amongst them.” ‘Amr bin Taghlib said, “The statement of Allah’s Apostle is dearer to me than red camels.”[1]
    عَنْ أَنَسٍ ـ رضى الله عنه ـ قَالَ قَالَ النَّبِيُّ صلى الله عليه وسلم ‏ “‏ إِنِّي أُعْطِي قُرَيْشًا أَتَأَلَّفُهُمْ، لأَنَّهُمْ حَدِيثُ عَهْدٍ بِجَاهِلِيَّةٍ ‏”
    Narrated Anas:
    The Prophet said, “I give to Quraish people in order to let them adhere to Islam, for they are near to their life of Ignorance (i.e. they have newly embraced Islam and it is still not strong in their hearts.”[2]
    There are a number of narrations along the same line.
    First of all, it must be stated that the Zakah (obligatory charity) had never been paid to non-Muslims to embrace Islam. Whatever from the Zakah had been given was always to those who were believers. Anyone who claims to the contrary must bring proof.
    Before discussing the reasons, details and logic behind giving gifts to Muslims, it must be understood that this was not a bribe and using such words is only trying to be insulting. If it was a bribe, why would Prophet Muhammad (ﷺ) openly state the reasons for giving to some people?
    As to the reasons for giving monetary assistance to the people, Prophet Muhammad (ﷺ) himself mentioned the reasons for paying money or granting gifts and that is that they should not deviate from True Faith or lose patience. This is important because many a times, governments announce development plans in certain communities so as to suppress or eliminate any potential agitation. Sometimes they do so after agitation starts so they can end it resulting in benefits for everyone. Crushing such agitations forcefully could also bring temporary benefits but that would be bad for the people and hence considered a cruel dictatorship. Prophet Muhammad (ﷺ) was not a dictator and governed well with the concern of the people in mind. He was the leader who had feelings for the people as he said:
    فَمَنْ تُوُفِّيَ مِنَ الْمُؤْمِنِينَ فَتَرَكَ دَيْنًا فَعَلَىَّ قَضَاؤُهُ
    …if a Muslim dies while in debt, I am responsible for the repayment of his debt…[3]
    Prophet Muhammad (ﷺ) was the leader who was not unconcerned for the people. He was man of foresight and if he had not helped the people with money, eventually there would have been rebellion which did happen after his death. After his death, many tribes had turned away from Islam. Giving worldly requirements and benefits to the people would leave them no excuse for rejecting the truth. His style of government was not dictatorial and did not crush forcefully potential rebellions before they started. He provided to the people so they may stay safe from the evil and the big sin of rebellion; then the disobedient people would not be left with any excuse. When the rightly guided caliphs and companions encountered rebellion, they knew that the rebels had been provided opportunities by the Prophet (ﷺ) and hence countering and disciplining them with force was the only valid and acceptable method. Peace had been given a chance but disobedient ones did not take it. People of Madinah who were not given gifts had eventually agreed to the decision because they understood the wisdom when explained to them. Madinah never rebelled or agitated and history is a witness to it thereby testifying to the wisdom of the Prophet (ﷺ).
    Islam promotes change and betterment through peaceful ways. Revolution in Islam begins with oneself and loved ones i.e. at grassroots level[4]. It is not a violent overthrow of systems because eventually the overthrown system would return and throw out the replaced system. Therefore, creating a bond of brotherhood at the grassroots level creates a culture of helping and sharing.
    Helping new Muslims with difficulties they encounter is nothing but natural. A Muslim is a brother of another Muslim and helping one’s brother in their need is an obligation on those with the ability to do so. Help is not just in money but in every department. Prophet Muhammad (ﷺ) not only helped people in their worldly needs but also helped them in any way he could. Even if he couldn’t himself offer what the person required, he would ask the companions to assist. He considered himself responsible for the payments of debts of Muslims if they died without paying them. He also helped Muslims in any and every way possible. This can be confirmed by the following statement of the companion of the Prophet (ﷺ):
    قَالَ سَمِعْتُ جَابِرًا ـ رضى الله عنه ـ يَقُولُ مَا سُئِلَ النَّبِيُّ صلى الله عليه وسلم عَنْ شَىْءٍ قَطُّ فَقَالَ لاَ‏.
    Narrated by Jabir: Never was the Prophet (ﷺ) asked for a thing to be given for which his answer was ‘no’.
    A person in need is to be helped which is what the Prophet (ﷺ) did. He helped those people who had recently embraced Islam and had suffered through war previously. Their standing in society was also impacted and hence help was provided to them in monetary assistance.
    A Muslim giving in charity for the same reason is also a sound and acceptable idea. The bond of brotherhood extends beyond just praying together and helping one another in each other’s needs is an example of brotherhood. Poverty is one of the biggest tests and can make a person do a lot of things he would have not done otherwise. People even go to graves and start worshiping the people inside them due to hunger when they are offered food there. Leaving the religion due to poverty and need is not surprising and is something has been happening from before. There is so much relevance in the Qur’an on feeding the poor, that it has been mentioned numerous times in the Qur’an. Therefore, if a Muslim provides assistance to a needy person so that his stomach does not make decisions but his intellect makes decisions, then one finds nothing wrong with that.
    Overall, we can conclude that the decision of the Prophet (ﷺ) was based on wisdom and in complete harmony with logic, common sense and ethics.
    Indeed, Allah knows the best.
    [1] Saheeh al-Bukhari, vol. 4, book 53, hadith no. 373
    [2] Saheeh al-Bukhari, vol. 4, book 53, hadith no. 374
    [3] Saheeh al-Bukhari, vol. 3, book 37, hadith no. 495
    [4] Qur’an 20:132, 26:214 and more.

    Are Hadiths Anti-Semitic? There is a Jew hiding behind me; so kill him!

    Some people claim that the following Hadith is anti-Semitic:
    تُقَاتِلُونَ الْيَهُودَ حَتَّى يَخْتَبِيَ أَحَدُهُمْ وَرَاءَ الْحَجَرِ فَيَقُولُ يَا عَبْدَ اللَّهِ هَذَا يَهُودِيٌّ وَرَائِي فَاقْتُلْهُ
    You will fight with the Jews until some of them will hide behind stones. The stones will (betray them) saying, ‘O `Abdullah (i.e. slave of Allah)! There is a Jew hiding behind me; so kill him. [Sahih al-Bukhari, Book 56, Hadith 138] (emphasis mine)
    Putting it as it is may give this impression; however, the emphasised part is essential here. Moreover, one has to see the Hadiths in totality. The above narration is further explained by the one below:
    بَعَثَ اللَّهُ الْمَسِيحَ ابْنَ مَرْيَمَ فَيَنْزِلُ عِنْدَ الْمَنَارَةِ الْبَيْضَاءِ شَرْقِيَّ دِمَشْقَ بَيْنَ مَهْرُودَتَيْنِ وَاضِعًا كَفَّيْهِ عَلَى أَجْنِحَةِ مَلَكَيْنِ إِذَا طَأْطَأَ رَأَسَهُ قَطَرَ وَإِذَا رَفَعَهُ تَحَدَّرَ مِنْهُ جُمَانٌ كَاللُّؤْلُؤِ فَلاَ يَحِلُّ لِكَافِرٍ يَجِدُ رِيحَ نَفَسِهِ إِلاَّ مَاتَ وَنَفَسُهُ يَنْتَهِي حَيْثُ يَنْتَهِي طَرْفُهُ فَيَطْلُبُهُ حَتَّى يُدْرِكَهُ بِبَابِ لُدٍّ فَيَقْتُلُهُ
    Allah would send Christ, son of Mary, and he will descend at the white minaret in the eastern side of Damascus wearing two garments lightly dyed with saffron and placing his hands on the wings of two Angels. When he would lower his head, there would fall beads of perspiration from his head, and when he would raise it up, beads like pearls would scatter from it. Every non-believer who would smell the odor of his self would die and his breath would reach as far as he would be able to see. He would then search for him (Dajjal) until he would catch hold of him at the gate of Ludd and would kill him.
    Dajjal (anti-Christ) would have arrived and would cause chaos and corruption on the earth. Eisa ibn Maryam (عليه السلام) would descend and kill him at the gate of Ludd. There would be believers with Eisa ibn Maryam (عليه السلام) and there would be disbelievers with the Dajjal and one group of disbelievers would be the Jews. Moreover, not every Jew would be a disbeliever as some Hadiths mention that several Bani Ishaq would be on the believing side [refer Sahih al-Muslim, Book 54, Hadith 99]. It appears that at that time, the Jews would divide between good and evil.
    Therefore, we learn that ethnic Jews would be on both sides of this conflict – the good and the bad. However, one may ask as to why the disbelieving ones from the Jews would be totally eliminated. The Qur’an answers this question. It is very clear from the Qur’an that nations that reject Prophets are destroyed by Allah (ﷻ).
    فكاين من قرية اهلكناها وهي ظالمة فهي خاوية على عروشها وبئر معطلة وقصر مشيد
    How many populations have We destroyed, which were given to wrong-doing? They tumbled down on their roofs. And how many wells are lying idle and neglected, and castles lofty and well-built? [Qur’an 22:45]
    Wrong-doers were destroyed and these wrong-doers were those who rejected the Prophets. Allah (ﷻ) says in Qur’an 22:44 that Prophet Musa (عليه السلام) was rejected and the rejecters were destroyed. From this we see a clear rule of destruction of rejecters. A question may be asked as to why the Jews were not destroyed as they rejected the Messengers. The answer is simple. Prophet Eisa (عليه السلام) did not die. He will return and before his death, rejecters of him would be destroyed. If he had died, then those who rejected him would not have survived. Allah (ﷻ) says that punishment is a promise in Qur’an 22:47 and it has been delayed (Qur’an 22:48).
    فكذبوهما فكانوا من المهلكين
    So they accused them of falsehood, and they became of those who were destroyed. [Qur’an 23:48]
    ياايها الرسل كلوا من الطيبات واعملوا صالحا اني بما تعملون عليم – وان هذه امتكم امة واحدة وانا ربكم فاتقون – فتقطعوا امرهم بينهم زبرا كل حزب بما لديهم فرحون – فذرهم في غمرتهم حتى حين
    O ye apostles! enjoy (all) things good and pure, and work righteousness: for I am well-acquainted with (all) that ye do. And verily this Brotherhood of yours is a single Brotherhood, and I am your Lord and Cherisher: therefore, fear Me (and no other). But people have cut off their affair (of unity), between them, into sects: each party rejoices in that which is with itself. But leave them in their confused ignorance for a time. [Qur’an 23:51-54]
    حتى اذا اخذنا مترفيهم بالعذاب اذا هم يجأرون – لاتجأروا اليوم انكم منا لاتنصرون
    Until, when We seize in Punishment those of them who received the good things of this world, behold, they will groan in supplication! (It will be said): “Groan not in supplication this day: for ye shall certainly not be helped by Us. [Qur’an 23:64, 65]
    فكذبوه فاهلكناهم ان في ذلك لاية وماكان اكثرهم مؤمنين
    So they rejected the messenger and We destroyed them. In this, is a sign of course! But most of them do not believe. [Qur’an 26:139]
    From this we clearly see that those nations that rejected Prophets were destroyed. Wrath on some was delayed but it did come to them. A group of the Jews rejected Prophet Eisa (عليه السلام) but they have not been destroyed yet. They used to be God’s chosen people and they were given a chance till the return of the Prophet they rejected.
    Prophet Muhammad (ﷺ) was also rejected and is still rejected by many of the people but they have also not been destroyed. The answer to this point is in the Qur’an as well. The Qur’an says that the Prophet (ﷺ) is for all mankind but most of them know not (Qur’an 34:28) and no nation/town/village is destroyed unless the message is conveyed to them clearly. Therefore, asking for their destruction is injustice.
    Destruction of this group of Jews: A group from the children of Israel created mischief on the land and they were punished twice by Allah (ﷻ) through warrior nations. Allah (ﷻ) says that if they create mischief again, then their punishment would be repeated again. The punishment prescribed for them is destruction through warrior nations (Qur’an 17:8). In present times, we see a lot of oppression and mischief spread by them and therefore, we can expect a warrior nation to destroy them. We know from the Hadiths that the leader of that nation would be Eisa (عليه السلام) and the destroyers have been identified in the sayings of Prophet Muhammad (ﷺ).
    More verses are as follows:
    فقلنا اذهبا الى القوم الذين كذبوا باياتنا فدمرناهم تدميرا – وقوم نوح لما كذبوا الرسل اغرقناهم وجعلناهم للناس اية واعتدنا للظالمين عذابا اليما – وعادا وثمودا واصحاب الرس وقرونا بين ذلك كثيرا
    And We command: “Go ye both, to the people who have rejected our Signs:” And those (people) We destroyed with utter destruction. And the people of Noah, – when they rejected the apostles, We drowned them, and We made them as a Sign for mankind; and We have prepared for (all) wrong-doers a grievous Penalty; – As also ‘Ad and Thamud, and the Companions of the Rass, and many a generation between them. [Qur’an 25:36-38]
    ولقد ارسلنا من قبلك رسلا الى قومهم فجاؤوهم بالبينات فانتقمنا من الذين اجرموا وكان حقا علينا نصر المؤمنين
    We did indeed send, before thee, apostles to their (respective) peoples, and they came to them with Clear Signs: then, to those who transgressed, We meted out Retribution: and it was due from Us to aid those who believed. [Qur’an 30:47]
    ولنذيقنهم من العذاب الادنى دون العذاب الاكبر لعلهم يرجعون
    And indeed We will make them taste of the Penalty of this (life) prior to the supreme Penalty, in order that they may (repent and) return. [Qur’an 32:21]
    The above verse states that a worldly punishment is promised before the final punishment on the Day of Judgment. Qur’an 36:14-29 speaks of a nation destroyed after they rejected the third messenger sent to them. They were given chances for the first two times. This matches exactly with the position of the Jews as well. They not only rejected Eisa (عليه السلام) but also rejected Prophet Muhammad (ﷺ) and the third time will be the final time for them. If they reject Eisa (عليه السلام) again, they would be destroyed just like how the prophet rejecting nations were destroyed in the past.
    In the Qur’an, Allah (ﷻ) says that had it not been for a thing already decided, their matter would have been decided, i.e. they would have perished.
    وماتفرقوا الا من بعد ماجاءهم العلم بغيا بينهم ولولا كلمة سبقت من ربك الى اجل مسمى لقضي بينهم وان الذين اورثوا الكتاب من بعدهم لفي شك منه مريب
    And they did not become divided until after knowledge had come to them out of envy among themselves; and had not a word gone forth from your Lord till an appointed term, certainly judgment would have been given between them; and those who were made to inherit the Book after them are most surely in. [Qur’an 42:14]
    The verse above speaks of Jews and Christians dividing their religion after clear knowledge had come to them. It is stated that their matter would have been decided had it not been for a word already gone forth. From the explanations above, it appears that this word was the promise of the end times and destruction at the hands of the messenger they rejected i.e. Prophet Eisa (عليه السلام). The verse speaks of an appointed time for this promise to happen and this delay in the punishment is given to these disbelievers until Prophet Eisa (عليه السلام) returns before the final punishment on the Day of Judgment.
    ولقد اتينا موسى الكتاب فاختلف فيه ولولا كلمة سبقت من ربك لقضي بينهم وانهم لفي شك منه مريب
    And certainly We gave the Book to Musa, but it has been differed about, and had not a word already gone forth from your Lord, judgment would certainly have been given between them; and most surely they are in a disquieting doubt about it. [Qur’an 41:45]
    Before I conclude, let us revisit the original Hadith under discussion:
    تُقَاتِلُونَ الْيَهُودَ حَتَّى يَخْتَبِيَ أَحَدُهُمْ وَرَاءَ الْحَجَرِ فَيَقُولُ يَا عَبْدَ اللَّهِ هَذَا يَهُودِيٌّ وَرَائِي فَاقْتُلْهُ
    You will fight with the Jews until some of them will hide behind stones. The stones will (betray them) saying, ‘O `Abdullah (i.e. slave of Allah)! There is a Jew hiding behind me; so kill him. [Sahih al-Bukhari, Book 56, Hadith 138] (emphasis mine)
    From the Hadith and overall Hadiths we learn that some of the Jews would be killed which implies that a lot of them would embrace the truth. There are explicit Hadiths in this regard as well as well as implicit ones.
    Indeed, Allah knows the best.

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