The Jews and sons of Israel in Surah Al-Israa”17” Holy QURAAN verse 103, 104, 105 "

 The Jews and sons of Israel in Surah Al-Israa”17” Holy QURAAN

( فَأَرَادَ أَن يَسْتَفِزَّهُم مِّنَ الْأَرْضِ فَأَغْرَقْنَاهُ وَمَن مَّعَهُ جَمِيعًا﴾

[ الإسراء: 103] surah 17 verse 103

Then, at that point, the Qur'an described what Pharaoh planned to do after Moses (harmony arrive) quieted him with the strength of his contention and the endurance of his psyche, saying: "So he expected to impel them from the land." Induction means to upset and deprecate, and what is implied here is removal and killing.

The accusative pronoun in "impels them" alludes to Moses and his kin, the Offspring of Israel.

That is, after Moses censured and undermined him, Pharaoh planned to oust him and his kin from the place that is known for Egypt where they resided with him.

What's more, to remove their underlying foundations, as He - Greatness be to Him - demonstrated in His adage: And the heads of Pharaoh's kin said, "Will you pass on Moses and his kin to cause defilement in the land and forsake you and your divine beings?" He said, "We will murder their children and extra their ladies, and

That is, Pharaoh needed to remove Moses and the Offspring of Israel from the place that is known for Egypt by killing or banishing them, so God All-powerful obliterated him.

103

Surah 17 verse 103

So he intended to drive them from the land, but We drowned him and those with him all together.

Surah 17 verse 103

سورة

: الإسراء - Al-Isra - الجزء

: ( 15 ) - الصفحة

: ( 292 )

So he resolved to turn them out of the land (of Egypt). But We drowned him and all who were with

Then the Qur'an described what Pharaoh planned to do after Moses (harmony arrive) quieted him with the strength of his contention and the immovability of his brain, saying: "So he expected to actuate them from the land." Impelling means to upset and disparage, and what is implied here is removal and killing.

The accusative pronoun in "affects them" alludes to Moses and his kin, the Offspring of Israel.

That is, after Moses reprimanded and undermined him, Pharaoh planned to remove him and his kin from the place where there is Egypt where they resided with him.

What's more, to remove their underlying foundations, as He - Magnificence be to Him - demonstrated in His maxim: And the heads of Pharaoh's kin said, "Will you pass on Moses and his kin to cause defilement in the land and leave you and your divine beings?" He said, "We will murder their children and extra their ladies, and for sure, We are over them prevailing."

That is, Pharaoh needed to oust Moses and the Offspring of Israel from the place where there is Egypt by killing or banishing them, so God All-powerful annihilated him.

Clarification of jargon and implications of words: He needed to incite them , the earth , so we suffocated him , every one of them .

________________________________________

وَقُلْنَا مِن بَعْدِهِ لِبَنِي إِسْرَائِيلَ اسْكُنُوا الْأَرْضَ فَإِذَا جَاءَ وَعْدُ الْآخِرَةِ جِئْنَا بِكُمْ لَفِيفًا (104

)

Surah 17 verse 104

And We said after Pharaoh to the Children of Israel, "Dwell in the land, and when there comes the promise of the Hereafter, We will bring you forth in [one] gathering." Surah 17 verse 104

The importance of refrain 104 of Surat Al-Isra

What's more, We shared with them (later) the annihilation of Pharaoh (Abide in the land) the place where there is Debris Farce (Then when the commitment of the Great beyond comes, We will get you droves) meaning: When the Hour comes, which is the commitment of the Great beyond, We will get you droves: meaning: We will assemble you from your graves to the spot of revival by the thousand: that is, blended, some of you have folded over others, you don't have the foggiest idea about one another, and not a single one of you sticks to his clan or family, from your truism: The armed forces have been folded over: assuming that you hit some of them with others, so everybody is blended, and in like manner all that is blended in with something has been folded over it.

Individuals of understanding have contrasted in the translation of that, and some of them offered something almost identical to what we have said.

* Who said that: Muhammad ibn Bashar told us, he said: Abd al-Rahman told us, he said: Sufyan told us, on the power of Mansur, on the power of Ibn Abi Razin (We have united all of you) he said: From each individual.

Others said: Rather, it implies: We have united all of you.

* Who said that: Muhammad ibn Saad told me, he said: My dad told me, he said: My uncle told me, he said: My dad told me, on the power of his dad, on the power of Ibn Abbas, his assertion (We have united all of you) he said: All together.

Muhammad ibn Amr told me, he said: Abu Asim told us, he said: Isa told us; and al-Harith told me, he said: al-Hasan told us, he said: Warqa' told us, all together on the power of Ibn Abi Nujayh, on the power of Mujahid (We have united all of) all together.

Al-Qasim told us, he said: al-Husayn told us, he said: Hajjaj told me, on the power of Ibn Jurayj, on the power of Mujahid, comparatively.

Bishr told us, he said: Yazid told us, he said: Saeed told us, on the power of Qatada, in regards to his assertion (Then, at that point, when the commitment of the Great beyond comes, We will unite all of you) : meaning all together, the first of you and the remainder of you.

Al-Hasan receptacle Yahya told us, he said: Abd al-Razzaq told us, he said: Muammar told us, on the power of Qatada, in regards to his assertion (We will unite all of you): he said: all together.

I was told on the power of al-Husayn, he said: I heard Abu Muadh say: Ubayd told us, he said: I heard al-Dahhak say in regards to his assertion (We will unite all of you) : he implies all together.

What's more, he made "lafif" particular, and it is a predicate of all, since it implies a source, similar to the expression of the person who says: I assembled it, endlessly wrapped.

al-Tabari: explanation

﴿ وَبِالْحَقِّ أَنزَلْنَاهُ وَبِالْحَقِّ نَزَلَ ۗ وَمَا أَرْسَلْنَاكَ إِلَّا مُبَشِّرًا وَنَذِيرًا﴾
[ سورة الإسراء: 105] surah 17 verse 105

And with the truth We have sent the Qur'an down, and with the truth it has descended. And We have not sent you, [O Muhammad], except as a bringer of good tidings and a warner.

What's more, with reality We sent it down, and with reality it has slid. Furthermore, We have not sent you besides as a courier.

Al-Alusi said: His assertion - the Favored and Magnified - "And with reality We sent it down, and with reality it has plummeted" gets back to making sense of the condition of the Honorable Qur'an, as it is associated with His assertion: "If humankind and the jinn accumulated to deliver the like of this Qur'an, they couldn't create its like.

" This is the method of the Middle Easterners in their discourse, they take a certain something and deviate from it to another, then, at that point, to another, then to another, then, at that point, to another, then, at that point, they return to what I referenced first, and the conversation is long…

What is implied by the principal truth is the heavenly insight that required its disclosure, and what is implied continuously truth is what this Qur'an contains of convictions, demonstrations of love, habits, decisions, and dealings…

The "ba" in the two spots is for affiliation, and the prepositional expression is in the spot of the condition of the pronoun of the Qur'an, which the discourse shows is about it.

Meaning : We have not uncovered this Qur'an besides as a combination of reality expected by Our insight, and We have not uncovered it besides as a complete incorporation of all that is valid for convictions, demonstrations of love, and different things.

So the fact of the matter is its twist and woof, and the fact of the matter is its substance and its objective.

A few researchers said: God All-powerful made it clear in this respectable stanza that He uncovered this Qur'an with reality, significance: blended in with it and including it, so all that in it is reality, so its news is valid.

Also, His decisions are simply, as He - the Favored and Generally High - said: And the expression of your Master has been satisfied in truth and equity. None can change His words...

Furthermore, how should it not be, the point at which He - the Most High - uncovered it with His insight, as He - the Favored and Generally High - said: Yet God takes the stand concerning what He has uncovered to you. He has sent it down with His insight, and the holy messengers give testimony. Furthermore, adequate is God as Witness.

His assertion, "And with reality it has descended," demonstrates that there was no change or adjustment in the manner it was uncovered, in light of the fact that the Courier who is depended with its disclosure is solid and can't be survived, so it tends to be changed, reliable and can't be changed or modified, as He, the Most High, showed in His explanation, "To be sure

, it is the expression of a regarded Courier, Owner of solidarity, secure within the sight of the Ruler of the Lofty position, complied there

, reliable.

" His assertion, the Most High, "And We have not sent you, [O Muhammad ] , besides as a bearer of good news and a warner," is acclaim for the Courier, may God favor him and award him harmony, to whom the Qur'an was uncovered, subsequent to commending the Qur'an itself.

That is, We have not sent you, O honorable Courier, besides as a carrier of good greetings for the people who comply with Us of remuneration, and a warner for the individuals who ignore Us of discipline.

We have not sent you to make direction in hearts, for that is the undertaking of God, the Most High.

Intermediate explanation” “El wassit explanation “

https://sites.google.com/view/lonelyleaf/home

https://sites.google.com/view/read-book-bravely-/home

The Jews and children of Israel in Surah Al-Israa”17” Holy QURAAN VERSE 102

 

 The Jews and children of Israel in Surah Al-Israa”17” Holy QURAAN

 

“قَالَ لَقَدْ عَلِمْتَ
مَا أَنزَلَ هَٰؤُلَاءِ إِلَّا رَبُّ السَّمَاوَاتِ وَالْأَرْضِ بَصَائِرَ
وَإِنِّي لَأَظُنُّكَ يَا فِرْعَوْنُ مَثْبُورًا (102)

 

Surah  17 verse 102

he earth as clear evidence. And indeed, I think, O Pharaoh, that
you are doomed." (102)

The reciters differed in their reading of His statement (lāqd
‘alimta) . The majority of the reciters of the regions read it (lāqd
‘alimta) with the fathah on the ta’, as a way of addressing Pharaoh
from Moses. It was narrated from ‘Ali ibn Abi Talib, may God be pleased with
him, in that, that he read “lāqd ‘alimtu” with
the damma on the ta’, as a way of informing Moses about himself. Whoever reads
it according to this reading, then his interpretation of His statement,
“Indeed, I think that you, O Moses, are bewitched,” should be according to his
school of thought. So you see that you are speaking correctly and not correctly.
This is one aspect of interpretation, but the reading that the reciters of the
regions are upon is contrary to it, and it is not permissible for us to
contradict the proof in what it has brought of the reading that is agreed upon.
And then, Allah the Most High mentioned that He informed about Pharaoh and his
people that they denied what Moses brought them of the nine signs, even though
they knew that they were from Allah, by His saying: And put your hand into the
bosom of your garment; it will come out white without disease. [This is] nine
signs to Pharaoh and his people. Indeed, they were a people of transgressors. *
But when Our clear signs came to them, they said, “This is obvious magic.” *
And they denied them, although their souls were convinced thereof, out of
injustice and arrogance. So Allah the Most High informed that they said: It is
magic, even though they knew and were convinced thereof. That they are from
Allah, so his statement (You have certainly
known) is only a message from Moses to Pharaoh that he knows that
they are signs from Allah. It has been mentioned from Ibn Abbas that he
provided evidence for that with the same argument that we have mentioned.
He said: Al-Qasim told us, he said: Al-Husayn told us, he said: Hisham told us,
he said: Abu Bishr told us, on the authority of Saeed bin Jubair, on the
authority of Ibn Abbas, that he used to recite (You
have certainly known) O Pharaoh in the accusative case (None
has sent down these except the Lord of the heavens and the earth) , then
he recited: And they denied it, although their souls were convinced thereof,
out of injustice and arrogance. If that is the case, then the interpretation of
the statement is: Moses said to Pharaoh: You have certainly known, O Pharaoh,
that these nine clear signs that I showed you were not sent down as proof for
me of the truth of what I am calling you to, and as a witness for me of the
truth and correctness of my statement. Indeed, I am a Messenger of God. None
has sent me to you except the Lord of the heavens and the earth, because no one
other than Him has the power to do that, nor anything like it. Insights: He
means by insights: the signs, that they are insights for whoever sees them, and
guidance for whoever is guided by them. Whoever sees them knows by them that
whoever brings them is doomed, and that they are from God and not from anyone
else, since they are miracles that no one other than the Lord of the heavens
and the earth has the power to do, nor anything of them. It is the plural of
insight.

And His statement (And indeed, I think, O Pharaoh, that you are
doomed) means: Indeed, I think, O Pharaoh, that you are cursed and
prevented from good. The Arabs say: What prevented you from this matter?
Meaning, what prevented you from it, and what turned you away from it? And God
made him doomed, so He makes him doomed and He makes him doomed, and a man who
is doomed is imprisoned from good deeds, and from this is the saying of the
poet:
When I take Satan into the ways of error
, and whoever deviates from his inclination is doomed (4)
. And the people of interpretation said something similar to what we said in
the interpretation of that.
* Mention of who said that:
Abdullah bin Abdullah Al-Kalabi told us, he said: Abu Khalid Al-Ahmar told us,
he said: Omar bin Abdullah told us, on the authority of Al-Munhal bin Amr, on
the authority of Saeed bin Jubair, on the authority of Ibn Abbas, regarding his
statement (And indeed, I think, O Pharaoh, that you are doomed), he
said cursed.
Abu Kuraib narrated: Marwan bin Muawiyah narrated: Umar bin Abdullah Al-Thaqafi
narrated: Al-Munhal narrated: Saeed bin Jubair narrated: Ibn Abbas, similarly.
Ali narrated: Abdullah narrated: Muawiyah narrated: Ali narrated: Ibn Abbas,
regarding his statement (And indeed, I think, O Pharaoh,
you are doomed) meaning: cursed.
Others said: Rather, it means: I think, O Pharaoh, you are defeated.
* Mention of those who said that:
Muhammad bin Saad narrated: My father narrated: My uncle narrated: My father
narrated: On the authority of his father, on the authority of Ibn Abbas,
regarding his statement (And indeed, I think, O
Pharaoh, you are doomed) meaning: defeated.
I was told on the authority of Al-Husayn, who said: I heard Abu Muadh say:
Ubayd told us, who said: I heard Ad-Dahhak say about His statement (AND I
THINK, O Pharaoh, of ruin) , meaning: defeated.
Some of them said: The meaning of that is: I think, O Pharaoh, of ruin.
* Mention of those who said that:
Muhammad ibn Amr told me, who said: Abu Asim told us, who said: Isa told us; and
Al-Harith told me, who said: Al-Hasan told us, who said: Warqa’ told us, all on
the authority of Ibn Abi Nujayh, on the authority of Mujahid: Mathbur means
ruined.
Al-Qasim told us, who said: Al-Husayn told us, who said: Hajjaj told us, on the
authority of Ibn Jurayj, on the authority of Mujahid, similarly. Bishr told
us, who said: Yazid told us, who said: Sa’id told us, on the authority of
Qatadah (AND I THINK, O Pharaoh, of ruin) :
meaning ruined.
Al-Qasim narrated: Al-Husayn narrated: Hajjaj narrated: Ibn Jurayj
narrated: Mujahid narrated: similarly. Al-Hasan narrated: Abd al-Razzaq
informed us: Muammar informed us: Qatada narrated something similar.
Others said: Its meaning is: I think you are a changer and an alterer.
* Mention of those who said that:
Abu Kurayb narrated: Abdullah ibn Musa narrated: Isa ibn Musa narrated: Atiyyah
narrated: (AND I THINK YOU, O Pharaoh, ARE DESTROYED) He
said: A changer.
Others said: Its meaning is: Crazy, without a mind.
* Mention of those who said that:
Yunus narrated: Ibn Wahb informed us: Ibn Zayd said, regarding His
statement (AND I THINK YOU, O Pharaoh, ARE DESTROYED) He
said: If a person does not have a mind, what benefit will it do him? Meaning:
If he does not have a mind that benefits him in his religion and livelihood,
the Arabs will call him a loser. He said: I think you do not have a mind, O
Pharaoh. He said: While he was afraid of him and my tongue could not speak, I
would say (5) this to Pharaoh, so when God expanded his chest, he dared to
say to him more than what God had commanded him.
We have already explained what is more correct in that regard.
------------------
Footnotes:
(4) The verse is by Abdullah bin Al-Zubayri from a four-verse
poem, which he said when he came to the Prophet as a Muslim apologizing for his
negligence in satirizing him, at the incitement of the Quraysh to do so (see
the biography of Ibn Hisham, edition of Mustafa Al-Halabi and his sons, edited
by Mustafa Al-Saqa, Al-Ibyari and Shalabi, second edition, second part, p.
419). The first two verses are:
O Messenger of the King, my tongue
is strong, I have not been weak
when I compete with Satan in the ways of error .
And whoever deviates from his inclination will be doomed.
Al-Ratiq: the one who plugs a tear. You say: irtaqa al-shay’: if you repaired
and fixed it. And fataqat: meaning in religion, so every sin is a tear and a
rupture, and every repentance is a patch. For this reason, repentance is said
to be sincere, from nasahat al-thawb: if you sewed it, and nasaah: the thread.
And bor: perished. It is said: a bor and barren man, and bor people. And abari:
I oppose and oppose, and it is a narration in the verse. And as-Sunan with the
fat-ha: the middle of the road. And muthabbur is perished. And here is the
place of the evidence according to the author. He said: May God thabbaru
yathbburu and yathbburu: (like victory and strike) two
languages. And a man muthabbur: is imprisoned from goodness, perished.

references

EL TABRI EXPLANTAION

https://sites.google.com/view/read-book-bravely-/home

https://sites.google.com/view/lonelyleaf/home

 

 

 

 



 

 

 

 

The children of Israel at al Israa surah in “the HOLY QURAAN "SURAH 17

 The children of Israel at al Israa surah in “the HOLY QURAAN "SURAH 17

‘

وَلَقَدْ آتَيْنَا مُوسَىٰ تِسْعَ آيَاتٍ بَيِّنَاتٍ ۖ
فَاسْأَلْ بَنِي إِسْرَائِيلَ إِذْ جَاءَهُمْ فَقَالَ لَهُ فِرْعَوْنُ إِنِّي
لَأَظُنُّكَ يَا مُوسَىٰ مَسْحُورًا (101  :
The five mentioned in Al-Baqarah mean the flood and what is connected to it,
the hand, the staff, the years, and the loss of fruits. Something similar
was narrated from Al-Hasan, except that he makes the years and the loss of
fruits one, and he made the ninth, the staff swallowing usaid The signs mean miracles and evidence.
Ibn `Abbas and Al-Dahhak said: The nine signs are the staff, the hand, the
tongue, the sea, the flood, the locusts, the lice, the frogs, and the blood;
they are detailed signs. Al-Hasan and Al-Sha'bi
It

was said: :
We bear witness that you are a prophet.
He said: What prevents you from submitting to Islam? They said: David prayed to
Allah that there would always be prophets among his descendants, and we fear
that if we submit to Islam the Jews will kill us.
Abu `Eisa said: This is a good and authentic hadith. It
has already been mentioned in Surat Al-Baqarah.
and
he said said
: Do not associate anything with Allah, and do not commit adultery, and do not
kill the soul which Allah has forbidden, except by right, and do not steal, and
do not practice magic, and do not walk with an innocent person to the ruler to
kill him, and do not consume interest, and do not accuse a chaste woman, and do
not flee from battle - Shu`bah was not sure - and upon you Jews in particular
is not to transgress the Sabbath. So they kissed his hands and feet and blessings of Allah be upon him) (
peace The Messenger of Allah and asked him
about the statement of Allah, the Most High: And We had already given Moses
nine clear signs. peace

and blessings of Allah be upon him) ( the Prophet and
ask him.” He said: “Do not call him a prophet, for if he hears us, he will have
four eyes.” So they came to prophet “And
We had certainly given Moses nine clear signs.” There is a difference of
opinion regarding these signs. It was said that they mean the verses of the
Book, as At-Tirmidhi and An-Nasa’i narrated on the authority of Safwan ibn
‘Assal Al-Muradi that two Jews said to one of them: “Let us go to this ’” Allah the Almighty said: “And We had certainly
given Moses nine clear signs, so ask the Children of Israel when he came to
them and Pharaoh said to him, ‘Indeed, I think, O Moses, that you are
bewitched. Allah
the Almighty said:

Al-Qurtubi’s
Interpretation: The meaning of verse 101 of Surat Al-Isra

Allah the Almighty informs us that He sent Moses with nine clear
signs, which are the conclusive evidence of the truth of his prophethood and
his truthfulness in what he informed about the one who sent him to Pharaoh.
They are: the staff, the hand, the years, the sea, the flood, the locusts, the
lice, the frogs, and the blood. These are detailed signs; this was said by Ibn
Abbas.

Muhammad ibn Ka’b said: They are the hand, the staff, the five in “Al-A’raf,”
the obliteration, and the stone.
Ibn Abbas also said, as well as Mujahid, Ikrimah, Al-Sha’bi, and Qatadah: They
are his hand, his staff, the years, the loss of fruits, the flood, the locusts,
the lice, the frogs, and the blood.
This statement is clear, obvious, good, and strong. Al-Hasan Al-Basri considered
“the years and the loss of fruits” to be one, and he believes that the ninth
is: The staff swallows up what they fabricate. { But they were arrogant and were a criminal people } [ Al-A`raf : 133 ] meaning: Despite these signs and their witnessing of them, they
disbelieved in them and denied them, and their souls were certain of them
unjustly and arrogantly, and they did not benefit them. So likewise, if We had
answered those who asked of You, asked and said: { We will not believe in you until you cause a spring to gush forth
for us from the earth } [ Al-Isra’ :
90 ] to the end of it, they would not have responded nor
believed unless Allah willed, as Pharaoh said to Moses - and he had seen from
him what he had seen of these signs - { Indeed,
I think, O Moses, that you are bewitched }
It was said: meaning a magician. And Allah knows best. These nine verses
mentioned by these imams are the ones intended here, and they are the ones
meant in the words of God Almighty: { And
throw down your staff. But when he saw it writhing as if it were a serpent, he
turned in flight and did not look back. O Moses, fear not. Indeed, no
messengers fear in My presence, except one who has done wrong and then
substituted good for evil. Indeed, I am Forgiving and Merciful. And put your hand into the bosom
of your garment; it will come out white without disease. These are nine signs
to Pharaoh and his people. Indeed, they were a people of wickedness. } [ An-Naml : 10-12 ]. So He mentioned these two verses: the staff and the
hand, and explained the remaining verses in “Surat Al-A’raf” and separated
them. Moses, peace be upon him, was given many other signs, including
striking the stone with his staff, and rivers flowing from it, and shading them
with clouds, and sending down manna and quails, and other things that the
Children of Israel were given after they left the land of Egypt. However, here
he mentioned the nine signs that Pharaoh and his people from the people of
Egypt witnessed, and they were an argument against them, but they opposed them
and were stubborn about them out of disbelief and denial. As for the hadith
narrated by Imam [ Ahmad ]: Yazid told us, Shu’bah told us, on the authority
of Amr ibn Murrah, who said: I heard Abdullah ibn Salamah narrating, on the
authority of Safwan ibn ‘Assal al-Muradi, may God be pleased with him, who
said: A Jew said to his companion: Let us go to this Prophet [ peace be upon him ]
so that we may ask him about this verse: { And
We had certainly given Moses nine clear signs }.
He said: Do not call him a Prophet, for if he had heard you, he would have four
eyes. So they asked him, and the Prophet, may
God bless him and grant him peace , said : “Do not
associate anything with God, do not steal, do not commit adultery, do not kill
a soul that God has forbidden except by right, do not practice magic, do not
consume usury, do not walk with an innocent person to a person in authority to
kill him, and do not accuse a chaste woman - or he said: do not flee from the
battle - Shu`bah the doubter - and you Jews, you are especially required not to
transgress on the Sabbath.” So they kissed his hands and feet, and said: We
bear witness that you are a prophet.


He said: “What prevents you from following me?” They said:
“Because David, peace be upon him, prayed that there would always be a prophet
from his descendants , and we fear
that if we become Muslim, the Jews will kill us.
” This hadith was narrated in this way by al-Tirmidhi, al-Nasa’i, Ibn Majah,
and Ibn Jarir in his Tafsir, through various chains of transmission on the
authority of Shu’bah ibn al-Hajjaj. Al-Tirmidhi said : It is a good
and authentic hadith.
It is a problematic hadith, and ‘Abdullah ibn Salamah has some issues with his
memory, and they have spoken about him. Perhaps he confused the nine verses
with the ten words, because they are commandments in the Torah that have
nothing to do with establishing proof against Pharaoh, and Allah knows best.
For this reason, Moses said to Pharaoh:





And We gave Moses nine clear signs, so ask my children :
Tafsir Ibn Kathir

What is meant by the
nine signs in the words of Allah the Most High : “And We had
certainly given Moses nine clear signs…”
: the staff, the hand, the years, the sea, the flood, the locusts, the lice,
the frogs, and the blood.
This was said by Ibn Abbas, Mujahid, Qatadah, and others.
These signs have been mentioned in other places in the Holy Qur’an, including
the words of Allah the Most High : “So he threw down his staff, and
behold, it was a serpent evident.
And he drew out his hand, and behold, it was white to the observers.”
And His saying - the Blessed and Most High - : And We had certainly seized the
people of Pharaoh with years of famine and a loss of fruits... And His
saying - the Most High - : So We inspired Moses, "Strike the sea
with your staff," and it parted, and each portion was like a great
mountain.
And His saying - the Almighty - : So We sent upon them the flood and the locusts and the
lice and the frogs and the blood - as distinct signs, but they were arrogant
and were a criminal people. Meaning:
Do not think, O noble Messenger, that the faith of these polytheists among
your people is dependent on your answering what they asked of you. And
what they suggested to you, that you cause a spring to gush forth for them from
the earth, or that you have a garden of palm trees and grapes, etc. Do not
think that: for miracles, no matter how great, do not create faith in the
hearts of ungrateful and spiteful people. The evidence for this is that We gave
your brother Moses nine miracles, which clearly indicate the truthfulness of
his prophethood, but these miracles only increased the stubbornness of his
people in their disbelief and filth upon their filth. So be patient, O
Messenger, with the stubbornness and harm of your people, as the resolute
messengers before you were patient. The limitation of the verses to nine does not
negate the fact that there were other miracles that Allah, the Blessed and Exalted ,
gave to Moses, peace be upon him, as it is known to the scholars of the
principles of jurisprudence that specifying a number by mentioning does not
indicate the negation of anything more than that. Imam Ibn Kathir said in
his interpretation of this verse: This statement - narrated from Ibn Abbas and
others - is clear, obvious, good and strong. These nine verses mentioned by
these imams are what is meant here... Moses - peace be upon him - was
given many other verses, including: his striking the stone with a staff, and
the water coming out of it... and other things that the Children of Israel were
given after their exodus from Egypt, but what is mentioned here are these nine
verses that Pharaoh and his people from the people of Egypt witnessed and were
an argument against them, so they opposed them and defied them out of disbelief
and denial. Then he said: Imam Ahmad said : Yazid told us, Shu’bah told us on the
authority of Amr ibn Murrah, who said: I heard Abdullah ibn Salamah narrating
on the authority of Safwan ibn Assal al-Muradi, who said: A Jew said to his
companion: Let us go to this prophet so that we may ask him about this verse:
“And We had certainly given Moses nine clear signs…” So they asked him.
The Prophet, may God bless him and grant him peace, said: “ Do not associate anything
with God, do not steal, do not commit adultery, do not kill a soul which God
has forbidden except by right, do not mock, do not consume usury, do not walk
with an innocent person to a man of authority to kill him, do not accuse a
chaste woman, and do not flee from battle .” So they kissed his hands and
feet… Then he said: “ As for this hadith, it is a problematic hadith.”

gainst Pharaoh...
The
truth is that what Imam Ibn
Kathir preferred, that what is meant by the nine verses here is
what Allah, the Blessed and Exalted , gave to His Prophet Moses, peace be upon him, of the
staff and the hand...
is what the soul finds peace with, because His statement, the Blessed and Exalted, after
that, “You have certainly known that none has sent down these except the Lord
of the heavens and the earth as insights...”
supports that what is meant by them is what came before of the staff, the hand,
and the years... and because they are what contain the arguments, proofs, and
miracles indicating the truthfulness of Moses, peace be upon him.
As for those commandments that were mentioned in the hadith, they have nothing
to do with establishing proof against Pharaoh, as Imam Ibn
Kathir said .
This, and the address in His saying - the
Blessed and Exalted -: So ask the
Children of Israel when it came to them, some of them think that it is for the
Prophet, may God bless him and grant him peace, and those asked are the
believers from the Children of Israel such as Abdullah bin Salam and his
companions.
According to this interpretation, His saying when it came to them is a
circumstance of His saying We gave, and the sentence So ask the Children of
Israel is an interjection between the agent and the acted upon. The meaning
is : And We gave Moses nine clear
signs, at the time when God - the
Blessed and Exalted - sent him to
Pharaoh and his people, so ask - O noble Messenger - the believers from the
Children of Israel about that, and you will find from them the answer to what
happened between Moses and his enemies through what they read in the Torah.
The purpose of asking them is to cite them as evidence so that the believers
may increase in faith upon their faith, because the evidence, if it is combined
and multiple, is stronger and more steadfast in supporting the claim.
Al-Alusi said: The meaning is: So ask, O Muhammad, the believers of the People of the
Book about that, either because the convergence of evidence is stronger - in
establishing - or for the sake of provocation and incitement, or to indicate
that it is a matter that is established for them and established in their Book.
The intended meaning is not the actual question. Rather , it is
that they - I mean the ones being asked - are among the people of his
knowledge, and for this reason, the likes of you are commanded to ask them.
Others believe that the address is to Moses - peace be upon him - and
accordingly the question is either in its well-known meaning or in the sense of
a request, and his saying, when he came to them, is a circumstance for an
implied verb. The meaning
is : And We gave Moses nine clear
signs, so We said to him when he came to the Children of Israel: Ask them about
their situation with Pharaoh, or ask them to believe in you and believe you,
and go out with you when you ask Pharaoh to do that.
The fa in his saying: Then Pharaoh said to him, "Indeed, I think, O Moses,
that you are bewitched" is the eloquent one. The meaning
is : Moses obeyed our command, and
asked the Children of Israel about their condition, and asked Pharaoh to send
them with him, after he showed him miracles that indicated his truthfulness. So
Pharaoh said to Moses, in a way of arrogance and belittling him - peace be upon
him -: O Moses, I think you are bewitched.
That is: you have been bewitched, so your mind has become confused and
disturbed, and you have begun to act in a way that contradicts sound reason,
and you make claims that do not indicate sound thinking. So
his saying bewitched is a passive participle.
It is said: So-and-so
bewitched so-and-so, so he is bewitched, if his mind has become confused.
It is possible that his saying “bewitched” means magician, so the meaning would be: I
think you, O Moses, are a magician, knowledgeable in the arts of magic, for you
have done amazing things. He is referring to the staff turning into a snake
after he threw it - peace be upon him.
This is the way of tyrants in every time and place, when they see that the truth
has begun to surround them and expose their misguidance and lies...
they accuse its people - falsely and slanderously - of every shortcoming. up what they fabricated .
The same was narrated from Malik, except that he replaced the years and the loss of fruits with the sea and the mountain. Muhammad ibn Ka'b
said : They are the five mentioned in Al- A'raf : the sea, the staff, the stone, and the obliteration of their wealth.
The explanation of these verses has been given in full, praise be to Allah.
So ask the Children of Israel when Moses came to them, i.e. ask them, O Muhammad, when Moses came to them with these signs, as was explained in Yunus .
This is a question of inquiry so that the Jews may know the truth of what Muhammad, peace and blessings be upon him, is saying . So
Pharaoh said to him: I think, O Moses, that you are bewitched, i.e. a magician with the strange things you do; this was said by Al-Farra' and Abu Ubaidah. So
the object was put in place of the subject, as you say: This is ominous and auspicious, i.e. ominous and auspicious.
It was also said: deceived.
It was said: defeated; he said: a fighter.
And something else was said; and it was mentioned before.
And on the authority of Ibn Abbas and Abu Nahik that they read: “The Children of Israel were asked” as a report; that is, Moses asked Pharaoh to release the Children of Israel and set them free and send them with him.

references

التفسير الوسيط "
INTERMEDIATE EXPLANATION

https://sites.google.com/view/lonelyleaf/home

https://sites.google.com/view/read-book-bravely-/home

The Jews where is Israel in Surat Al-Israa”17” Holy QURAAN

 The Jews where is Israel in Surat Al-Israa”17” Holy QURAAN

سُبۡحَٰنَ ٱلَّذِيٓ أَسۡرَىٰ بِعَبۡدِهِۦ لَيۡلٗا مِّنَ ٱلۡمَسۡجِدِ ٱلۡحَرَامِ إِلَى ٱلۡمَسۡجِدِ ٱلۡأَقۡصَا ٱلَّذِي بَٰرَكۡنَا حَوۡلَهُۥ لِنُرِيَهُۥ مِنۡ ءَايَٰتِنَآۚ إِنَّهُۥ هُوَ ٱلسَّمِيعُ ٱلۡبَصِيرُ

(1)

722] is He who took His Servant [i.e., Prophet Muḥammad (ﷺ)] by night from al-Masjid al-Ḥarām to al-Masjid al-Aqṣā,[723] whose surroundings We have blessed, to show him of Our signs. Indeed, He is the Hearing,[724] the Seeing.[ verse 1

Surat Bani Israel is Meccan, and it was said: except for the saying: “And they almost tempted you”

grotesqueness that the foes of God All-powerful characteristic to Him. God celebrated Himself and amplified His status for His capacity to do what no other person can do. {Who took His servant} Muhammad, may God favor him and award him harmony, {by night} significance: during part of the evening, for with its uncertainty it shows a shortening of the span of the Isra', {from al-Masjid al-Haram} the mosque of Mecca or from Mecca, not from the mosque, and Mecca is all called al-Masjid al-Haram, {to al-Masjid al-Aqsa} which is in Jerusalem with his most decent and right body. Rather, it is right that the Isra' was finished while conscious after the mission once , regardless of whether it was in a fantasy before that. {Who We favored } Around him (with leafy foods and with the endowments of religion and this world), "that We might show him" meaning Muhammad, "a portion of Our signs" the best of the miracles of His sky and the bizarreness of His signs. "Without a doubt, He is the Conference" of the expressions of the workers, whether they accept or deny, "the Seeing" so He will compensate them as indicated by what they merit.

وَءَاتَيۡنَا مُوسَى ٱلۡكِتَٰبَ وَجَعَلۡنَٰهُ هُدٗى لِّبَنِيٓ إِسۡرَٰٓءِيلَ أَلَّا تَتَّخِذُواْ مِن دُونِي وَكِيلٗا

(2) And We gave Moses the Scripture and made it a guidance for the Children of Israel that you not take other than Me as Disposer of affairs,[726]

ذُرِّيَّةَ مَنۡ حَمَلۡنَا مَعَ نُوحٍۚ إِنَّهُۥ كَانَ عَبۡدٗا شَكُورٗا

(3) O descendants of those We carried [in the ship] with Noah. Indeed, he was a grateful servant.

عرض التراجم الأخرى

1-He, may God favor him and award him harmony, said: I was brought Al-Buraq, a white monster greater than a jackass and more modest than a donkey, setting its foot where it arrived at its farthest point. I rode it and it strolled with me until I came to Jerusalem. I attached the monster to the ring where the prophets tie us. Then, at that point, I entered and asked two rak'ahs in it. Then, at that point, I emerged and Gabriel, harmony arrive, came to me with a vessel of wine and a vessel of milk. I picked the milk. Gabriel said: You have picked the fitrah. He said: Then I was taken up to the least paradise and Gabriel requested authorization. It was shared with him: Who are you? He said: Gabriel. It was said: Who is with you? He said: Muhammad. It was said: Has he been shipped off? He said: He has been shipped off. So it was opened for ourselves and I was Adam. He invited me and petitioned God for my prosperity. Then, at that point, I was required up to the subsequent paradise and Gabriel requested authorization. It was said: Who are you? He said: Gabriel. It was said: Who is with you? He said: Muhammad. It was said: Has he been shipped off? He said: He has been shipped off him. So it was opened for ourselves and I saw my maternal cousins, John and Jesus, who invited me and petitioned God for my prosperity. Then, at that point, he climbed with us to the third paradise. Gabriel requested to be allowed in and it was said: Who are you? He said: Gabriel. It was inquired: Who is with you? He said: Muhammad. It was inquired: Has he been shipped off him? He said: He has been shipped off him. So it was opened for ourselves and I saw my maternal cousins, John and Jesus, who invited me and petitioned God for my prosperity. Then he climbed with us to the third paradise. Gabriel requested to be allowed in and it was said: Who are you? He said: Gabriel. It was inquired: Who is with you? He said: Muhammad. It was inquired: Has he been shipped off him? He said: He has been shipped off him. So it was opened for ourselves and I saw Joseph, who had been given portion of his magnificence. He invited me and appealed to God for my prosperity. Then he rose with us to the fourth paradise. It was said: Who are you? He said: Gabriel. It was inquired: Who is with you? He said: Muhammad. It was inquired: Has he been shipped off him? He said: He has been shipped off him. So it was opened for ourselves and I saw Idris, who invited me and petitioned God for my prosperity. Then he climbed with us to the fifth paradise. Gabriel requested to be allowed in and it was said: Who are you? He said: Gabriel. It was said: Who is with you? He said: Muhammad. It was said: Has he been shipped off him? He said: Has he been shipped off him. So the entryway was opened for ourselves and there was Aaron. He invited me and appealed to God for my prosperity. Then, at that point, we climbed to the 6th paradise. Gabriel requested the door to be opened and it was said: Who are you? He said: Gabriel. It was said: Who is with you? He said: Muhammad. It was said: Has he been shipped off him? He said: Has he been shipped off him. So the door was opened for ourselves and there was Moses. He invited me and appealed to God for my prosperity. Then we rose to the amazing state of ecstasy. Gabriel requested the entryway to be opened and it was said: Who are you? He said: Gabriel. It was said: Who is with you? He said: Muhammad. It was said: Has he been shipped off him? He said: He sent for him, and it was opened as far as we were concerned, and see, I saw Abraham resting up against the Regularly visited House, and observe, 70,000 holy messengers enter it consistently, and they don't get back to it. Then he took me to the Lote Tree of the Breaking point, and observe, its leaves resembled the ears of elephants, and see, its organic product resembled enormous containers. In any case, when what Allah told covered it, it changed, and none of Allah's creation can depict its magnificence. He said: Then, at that point, what was uncovered was uncovered to me, and fifty petitions to God were ordered upon me consistently and night. So I went down until I arrived at Moses, and he said: What has your Ruler charged upon your country? I said: Fifty supplications consistently and night. He expressed: Return to your Master and request that he make it less, for your country can't bear that, and I have tried the Offspring of Israel and experienced them. He said: So I returned to my Master and said: O Ruler! Make it less for my country, so He eliminated five from me. So I returned to Moses, and he said: How did you respond? I said, "He has diminished five from me." He said, "Your country can't bear that, so return to your Ruler and request that he lessen it for your country." He said, "I continued onward to and fro between my Master and Moses, and He decreased five from me until He said, 'O Muhammad, they are five petitions consistently and night, and for each request ten, so that is fifty supplications. Whoever plans to carry out something worth being thankful for yet doesn't do it, it won't be recorded, yet assuming that he makes it happen, ten will be recorded for him, and whoever expects to carry out a terrible thing yet doesn't do it, it won't be recorded, yet on the off chance that he gets it done, one awful deed will be recorded for him.' So I went down until I arrived at Moses and informed him, and he expressed, "Return to your Ruler and request that he diminish it for your country, for your country can't bear that." I said, "I have returned to my Master until I felt embarrassed." Described by the two sheikhs, and the phrasing is from Muslim. [Al-Bukhari and Muslim (1/388) Al-Sha'b edition].

2 Not as some of them said: It was here and there a blend of hadiths

{Furthermore, We gave Moses the Scripture} The notice of Muhammad and Moses, harmony arrive, is frequently joined with the Qur'an and the Torah. To begin with, the distinction of our lord Muhammad, the Courier of God, is referenced, then, at that point, the ideals of the person who addressed him, Moses, is referenced. 1 { And We made it an aide for the Offspring of Israel, that you not take} "an" will be a logical molecule, and whoever peruses it as an outsider looking in, then, at that point "an" is a nasb and the lam of outcome is erased, meaning: so you don't, {besides Me, a guardian} : a ruler to whom you depend your undertakings.

1 And there was between them on that evening an account of exploring to God All-powerful fifty petitions that were forced by the order of Moses, and his nobility is notable and kept in the books of hadiths/12, brief. [The hadith was referenced in no time before]..

-

(Relatives) is in the accusative case for particularity, and as per the perusing of the location, it is reasonable to make it in the accusative case for calling, (Who We conveyed with Noah - for sure he) Noah, (was a thankful worker) loaded with acclaim. It is a sign of the gift of saving them from suffocating, then, at that point, an encouraging for the relatives to follow his model.

وَقَضَيۡنَآ إِلَىٰ بَنِيٓ إِسۡرَٰٓءِيلَ فِي ٱلۡكِتَٰبِ لَتُفۡسِدُنَّ فِي ٱلۡأَرۡضِ مَرَّتَيۡنِ وَلَتَعۡلُنَّ عُلُوّٗا كَبِيرٗا

(4) And We conveyed[727] to the Children of Israel in the Scripture that, "You will surely cause corruption on the earth twice, and you will surely reach [a degree of] great haughtiness."

{And We decreed} : We revealed a definitive revelation, {to the Children of Israel in the Scripture} : the Torah, {that you will surely cause corruption}: the answer to an omitted oath, {on the earth} with sins, {twice } : violating the rulings of the Torah, then killing John and Zechariah, {and you will surely become very haughty}: you will be too arrogant to obey God or you will wrong people.

1 Zachariah killed the first of them, and the second killed the two Habrars of Miyahin. He warned them of God’s wrath / 12, concise

references

https://quranenc.com/ar/browse/english_saheeh/17

https://quranpedia.net/surah/1/17/book/27785

advertises

https://sites.google.com/view/read-book-bravely-/home

https://sites.google.com/view/lonelyleaf/home

The end of Israel children

 

The end of Israel children

قال الله تعالى: (وَقَضَيْنَا إِلَىٰ بَنِي إِسْرَائِيلَ فِي الْكِتَابِ لَتُفْسِدُنَّ فِي الْأَرْضِ مَرَّتَيْنِ وَلَتَعْلُنَّ عُلُوًّا كَبِيرًا (4) فَإِذَا جَاءَ وَعْدُ أُولَاهُمَا بَعَثْنَا عَلَيْكُمْ عِبَادًا لَّنَا أُولِي بَأْسٍ شَدِيدٍ فَجَاسُوا خِلَالَ الدِّيَارِ ۚ وَكَانَ وَعْدًا مَّفْعُولًا (5) ثُمَّ رَدَدْنَا لَكُمُ الْكَرَّةَ عَلَيْهِمْ وَأَمْدَدْنَاكُم بِأَمْوَالٍ وَبَنِينَ وَجَعَلْنَاكُمْ أَكْثَرَ نَفِيرًا (6) إِنْ أَحْسَنتُمْ أَحْسَنتُمْ لِأَنفُسِكُمْ ۖ وَإِنْ أَسَأْتُمْ فَلَهَا ۚ فَإِذَا جَاءَ وَعْدُ الْآخِرَةِ لِيَسُوءُوا وُجُوهَكُمْ وَلِيَدْخُلُوا الْمَسْجِدَ كَمَا دَخَلُوهُ أَوَّلَ مَرَّةٍ وَلِيُتَبِّرُوا مَا عَلَوْا تَتْبِيرًا (7

) عَسَىٰ رَبُّكُمْ أَن يَرْحَمَكُمْ ۚ وَإِنْ عُدتُّمْ عُدْنَا ۘ وَجَعَلْنَا جَهَنَّمَ لِلْكَافِرِينَ حَصِيرًا (8) إِنَّ هَٰذَا الْقُرْآنَ يَهْدِي لِلَّتِي هِيَ أَقْوَمُ وَيُبَشِّرُ الْمُؤْمِنِينَ الَّذِينَ يَعْمَلُونَ الصَّالِحَاتِ أَنَّ لَهُمْ أَجْرًا كَبِيرًا (9) [سورة الإسراء

]. [Surat Al-Isra’] verses“4,5,6,7,8,9”

happened from them two times: in the past before Islam, when they were self-important and exorbitant and killed the prophets and denied the couriers, despite the fact that their assertions varied extraordinarily in deciding the kind of their most memorable defilement, now is the right time and the person who was given control over them in it, and moreover in the second..

What concerns me to uncover and demonstrate in this exploration are two things:

First: These twice didn't happen before the mission, yet rather they happened in Islam.

Second: The initial time was during the period of the Courier of God, may God favor him and award him harmony, and his buddies, and the last time is the one we are in now, in which their appearances will be distorted, and we will enter the mosque as we entered it the initial occasion when, we will obliterate what they had vanquished totally, God willing, Master of the Universes.

I hurry to console the people who are frightened by this translation, and view it as going against what is communicated or what is known from the colloquialisms of the reporters, that nothing has been validated from the Courier of God, may God favor him and award him harmony, in it, and that what is sent from a portion of the Colleagues is confounded and can't be utilized as proof, and that the matter is just history or understanding, and it can't be said in inconsistency to it: that it is a mutilation of words from their places.

I return to make the primary statement, and I say:

Discussing the Isra' is uplifting news and predicting representing things to come:

It is demonstrated that the Isra' occurred for the Courier of God, may God favor him and award him harmony, in Mecca before the relocation, as Surat Al-Isra' was uncovered as such, so it is Meccan with the exception of a few explicit refrains. The Muslims around then in Mecca were not many and feeble on the earth, expecting that individuals would hijack them. The Offspring of Israel around then had no association or worry with the Muslims, and they had no impact or risk in Mecca, which requires that God talk about them in a Meccan surah with such detail.

So what is the mysterious in that God educates us regarding His Courier's Night Process, may God favor him and award him harmony, in one refrain toward the start of the Surah, after which the discussion about the Night Excursion stops through and through until the end, and starts discussing the Offspring of Israel, and what He gave to them and shared with them, and about the significant job that they will have..

What is the association between these refrains and occasions?

The mystery in this is that Allah talks about the Isra' however much He gives happy greetings to His Prophet and the abused Muslims in Mecca, the powerless ones on the planet, that their matter will before long broaden and ascend until the capital of polytheism and the capital Individuals of the Book submit to them. He, the Most High, the Most Incredible, says: (Brilliance be to Him who took His worker around evening time from al-Masjid al-Haram to al-Masjid al-Aqsa) , and He didn't say from Mecca to Jerusalem similar to the case, in light of the fact that the Kaaba around then was not a mosque, yet rather a house around which icons were raised, and around which the returning polytheists would circle. What's more, the Sanctuary of David and Solomon in the territory of Judah and Israel was not a mosque, yet rather a house around which the Offspring of Israel ate not well gotten gains and spread defilement.

Yet, Allah, the All-powerful, talked about this Isra' as a progress starting with one mosque then onto the next, as uplifting news for the Muslims that their matter will rise and be finished, to such an extent that the country in which they were persecuted and embarrassed and their holy natures were disregarded will turn into a "Hallowed Mosque" and a place of safety and Islam. That, however its impact and light will stretch out to the point that it will arrive at the capital Individuals of the Book, and the Sanctuary of David and Solomon will become for them "the Farthest Mosque" too, and they are more meriting it (Its partners are none yet the exemplary) .

Here the response turns out to be clear and the association between the All-powerful's maxim: (And We gave Moses the Sacred text... also, We announced to the Offspring of Israel in the Sacred text) and the primary refrain of the Isra' turns out to be clear.

The discussion proceeded, despite the fact that the discussion moved from declaring the destiny of the sanctuary to reporting the destiny of its kin.

Surah Bani Israel..

Surah Al-Isra' is properly called Surah Bani Israel, and it is more meriting this name and more commendable, on the grounds that it didn't discuss the Isra' but to the degree that it gave great news of the Kaaba and the Sanctuary turning into a safe-haven and a mosque for the Muslims. Then the discussion associated with the Offspring of Israel and their messages with the Muslims from that point onward, as God All-powerful said: (And We proclaimed to the Offspring of Israel in the Sacred text, "You will clearly cause defilement on the earth two times, and you will most likely reach [a state of] extraordinary haughtiness.") So in the event that we notice that God All-powerful didn't discuss the Offspring of Israel in a Meccan surah but to the degree that an illustration is drawn from their situations towards Moses and his edicts, and their situation towards Pharaoh and his warriors, and He discussed them in the Medinan surahs a ton, so He recorded for them kinds of debasement and debasement, so He discussed their breaking of their contract and their skepticism in the indications of God, and their killing of the prophets Unreasonably, and their platitude, "Our hearts are covered," and he talked about their foul play, and their dismissing individuals from the way of God a ton, and their taking usury when they were prohibited from it, and their consuming individuals' cash unjustifiably.

He talked about their hostility on the time of rest, and cautioned them of death, and their quiet with respect to the disasters, and their buying the indications of God at a little cost, and he talked about their offing themselves, and their removal of a gathering from their homes who were exhibiting against them in transgression and animosity, and their idiom, "We have no power over the uneducated individuals," and so on.

Defilement two times..

Assuming we notice here that God expresses that He has proclaimed that they will cause debasement on earth two times, and when the commitment of the first of them comes, it will be this way... This shows that the twice are not what was recently recorded for them, and that they will happen in the future as for the one upon whom the "Book" was uncovered, may God favor him and award him harmony; in light of the fact that the hadith from the start is uplifting news and a suggestion to the future, so that is from illuminating regarding the concealed and recounting what has not occurred, in any case they had caused debasement multiple times previously, so the twice alluded to in the refrain happened later, and this is affirmed by the supernatural occurrence of the Qur'an, and the reality of what Muhammad, may God favor him and award him harmony, brought.

The first: God All-powerful said: (And when the first of the two commitments happened, We sent against you Our workers of extraordinary may, and they attacked through your homes. Furthermore, it was a commitment satisfied.) [Al-Isra': 5]... This time it doesn't matter totally but to the job they played during the period of the Prophet, may God favor him and award him harmony, and his sidekicks, and what God rebuffed them with and forced upon them...

They spread defilement on the planet and broke the pledge of God and His Courier. The Prophet, may God favor him and award him harmony, had made a pledge with them when he previously showed up in Medina: "They are a country with the Muslims, the Muslims have their religion and the Jews have their religion, and there is backing, equity and nobility among them without transgression, and they are not violated or bragged about, and they are one hand against whoever battles individuals of this contract or goes after Yathrib...etc."

Notwithstanding this consideration, compromise and fairness, they set out with misleading, animosity and debasement on the planet, raising questions about the individual of the Prophet, may God favor him and award him harmony, his uprightness and his message, and giving fatwas to the polytheists that they were more directed than the people who accepted.

They opened their homes and chests to the foes of the Prophet, may God favor him and award him harmony, and showed them the issues of the devotees. Their issue arrived at the point that they expected to kill the Courier, may God favor him and award him harmony, and that they induced the Quraysh and Ghatafan until they blockaded Medina to dispense with the Courier of God, may God favor him and award him harmony, his call and his devotees. They went along with them and broke the pledge of God and His Courier in the hour of difficulty and the Day of the Confederates. So God enabled His trusting workers over them, so they ousted Banu Nadir, killed Banu Qurayzah and abducted them. Then, at that point, they vanquished Khaybar. Then, at that point, the Courier, may God favor him and award him harmony, showed them favor and kept them as specialists until Umar removed them during his caliphate. It was a commitment from God to the devotees to be enabled, and He did.

This is whenever that its depictions first apply just to the friends of the Courier of God, may God favor him and award him harmony.

(A) - They are the ones who merit the distinction of this connection "Our workers"; since they are the monotheists, devotees of the worker of God who was required on the Night Excursion. With respect to the devotees of "Bukhtanasr" or "Shapur" or "Dahhabin" or "Sennacherib" and so forth, about which the assertions of the analysts were confounded, they were icon admirers who don't merit the distinction of being select to God in His expression (Our own) .

(b) - They are the ones whom God depicted in His Book as: (Unforgiving against the doubters, kind among themselves) [Al-Fath: 29].

(c) - They were not entrusted with restraining the Jews aside from that they (wandered all through the terrains) . Concerning the supporters of "Bukhtanasr", they referenced that 70,000 were killed for the blood of "Zechariah, harmony arrive", and that he went into the Sacred House and kidnapped its kin, and took its gems, and so on, so it was an intrusion, not a meandering all through the terrains.

Return the ball..

God All-powerful said: (Then We gave you back the high ground over them, and built up you with riches and kids, and made you more various in labor supply) . The Jews were given the advantage over us after more than 1,000 300 and seventy years of God's discipline upon them since He sent upon them His trusting workers from the friends of the Courier of God, may God favor him and award him harmony, (and they desolated the inside of the houses) .

After this period, the length of which God All-powerful shown by saying (then) which in the combination suggests a postpone in the term, the Jews were offered (the open door) and were given multiple times more, any semblance of which they had never been given in their set of experiences:

(1) - (And We furnished you with abundance) : with abundance that streamed to them from all pieces of the earth, whether it was troublesome or simple.

(2) - (And children) : children of outsiders and warriors, chose for their excitement and reasonableness for fabricate their state.

(3) - (And We have made you more various) : The Jews have never been more various and strong than they are today. The Jews have never appreciated in their set of experiences, nor any country on earth other than them, similar number of allies and the people who come to their guide. In the event that they lash out, America, Britain, France, and every one of the countries of the West blow up for them. On the off chance that they call, the oppressors respond to them and shout to help them. The East and the West concurred - and never concurred - to lay out Israel and separation Palestine, and they stayed quiet - and never stayed quiet - about the awfulness of the evacuees, the beset, and the uprooted.

This multitude of depictions affirm that the job we are encountering today is the (ball) alluded to in the honorable refrain, and all that the reporters have referenced is outlandish and doesn't make a difference to these portrayals.

Furthermore, God All-powerful is valid when He says: (We will give them Our indications in the skylines and inside themselves until it turns out to be obvious to them that it is reality. Is it not adequate for your Ruler that He is, over all things, an Observer?) [Fussilat: verse 53].

An opportunity to pick..

God All-powerful said: (On the off chance that you accomplish something beneficial, you accomplish something beneficial for yourselves, and assuming you do evil, you do it against yourselves . )

After God All-powerful concluded that He would return the (ball) to the Jews , He concluded that it was a chance for them to decide for them and to draw their end; for the people who accomplished something useful, the best, and for the individuals who did detestable, terrible.

The commitment of the great beyond..

Then, at that point, the All-powerful concluded that He, the Infinitely knowledgeable Maker, realizes that they won't stop their defilement and their debasement, so He quickly determined the end result of their undertaking, since it is known and unavoidable. The All-powerful said: (Then when the commitment of the Great beyond happens, they will deform your countenances and enter the mosque as they entered it the initial time and annihilate what they have lifted up with sheer obliteration. (7) Maybe your Ruler will show kindness upon you...) [Al-Isra': 7-8].

Allah the All-powerful concludes that they won't get the gift with appreciation nor (the return) with recognition and forgoing malevolence, defilement and offense, yet rather they will get back to their acquired debasement and their well established defilement such that will carry them into the extraordinary scorn of Allah and the retribution of His workers, to such an extent that it is improbable that His benevolence will contact them around then. So He the All-powerful says: (So when the commitment of the Great beyond comes) We enabled over you Our most memorable workers who entered the mosque, then, at that point (the return) was gotten back to you against their replacements (to distort your appearances) with what you see of your demises, and the passings of your expectations, dreams and your state, and what you observer of the awful perspective on the result, family and nation (and to enter the mosque) the section of the Strong and Clear (as they entered it the initial time Once) successful and victorious (and to annihilate what they have magnified with absolute obliteration) annihilation.

This is our normal job, and our work that we trust God will respect us with sooner rather than later. We trust that God will rebuff them by our hands, embarrass them, award us triumph over them, recuperate the hearts of a group of devotees, eliminate the indignation from our souls, and God will acknowledge the contrition of whomever He wills, and the great end is for the noble.

God All-powerful has concluded that He will assemble them in large numbers to obliterate them. He All-powerful said: (Then, when the commitment of the Great beyond happens, We will unite you by the thousand) [Al-Isra': 104].

Uplifting news for the adherents..

This end is affirmed and proclaimed as fast approaching by the All-powerful's adage: (So when it comes) …

1 - The combination (with "fa") requires request with the development; the commitment will happen not long after this time.

2 - The saying "if" shows that the approaching will definitely occur.

3 - The great news of triumph that defy us first and rearward in this Surah.

God All-powerful said after these stanzas from the very start of the Surah: (Without a doubt, this Qur'an advisers for that which is generally upstanding and gives great greetings to the devotees . )

Furthermore, God All-powerful said toward the finish of the Surah: (And We said after him to the Offspring of Israel, "Abide in the land. Then, when the commitment of the Great beyond comes, We will get you a blended group. (104) And with reality We sent it down, and with reality it has plummeted. What's more, We have not sent you, [O Muhammad], besides as a carrier of good news and a warner. (105) And a Qur'an which We have isolated in parts that you might present it to individuals at spans. Also, We have sent it somewhere near slow disclosure. (106) Express, "Put stock in it or don't accept." Without a doubt, the people who were given information before it - when it is presented to them, they fall upon their countenances in surrender (107) and say, "Commended is our Master! The commitment of our Ruler has definitely been satisfied." (108) [Surat Al-Isra']

"Magnificence be to our Ruler! To be sure, the commitment of our Master will be satisfied."

* - Composed by: The extraordinary researcher, the prominent Sheik Abdul-Mu'izz Abdul-Sattar (may God show kindness toward him)

Al-Azhar Magazine (Section Six - Issue of Jumada al-Akhirah 1, 1376 AH - January 2, 1957 Promotion - Volume 28)

https://sites.google.com/view/read-book-bravely-/homehttps://sites.google.com/view/lonelyleaf/home

the monk Bahira

 

Was the monk Bahira a monotheist like the group of Salman the Persian, or was he from the people of the Trinity and the Cross? And was the Gospel he possessed, in which he found the description of the Seal of Prophethood, distorted?

**Answer:**

Praise be to Allah, and peace and blessings be upon the Messenger of Allah, his family, and his companions.

We have not come across the true nature of Bahira or the true nature of the Gospel he possessed. However, it is evident from the narrations that he was among the Christian monks and scholars, and he had books that he studied.

In the book *Dala’il al-Nubuwwah* by Abu Nu’aym al-Isfahani, it is mentioned that when the Messenger of Allah (peace be upon him) traveled to Syria for the first time at the age of ten, there were signs indicating his future prophethood. The Quraysh decided to send a trade caravan to Syria with significant wealth, and Abu Talib decided to join the caravan. When he prepared to leave, he noticed that the Prophet (peace be upon him) wanted to accompany him. Abu Talib felt compassion for him and asked, “Do you want to travel?” His uncles and aunts advised Abu Talib not to take such a young boy on a journey, fearing he might be exposed to hardships and diseases. Abu Talib considered leaving him behind, but when he saw the Prophet (peace be upon him) crying, he asked, “Why are you crying, my nephew? Is it because I want to leave you behind?” The Prophet (peace be upon him) replied, “Yes.” Abu Talib then said, “I will never leave you,” and took him along.

When the caravan reached Busra in Syria, there was a monk named Bahira in a monastery. The Christian scholars would reside in that monastery, inheriting it from one another and studying a book there. When the caravan stopped near Bahira’s monastery, Bahira, who had often seen them pass by before without speaking to them, prepared food and invited them. He did so because he had seen a cloud shading the Prophet (peace be upon him) as they approached, and when they stopped under a tree, the cloud shaded the tree, and its branches lowered to provide shade for the Prophet (peace be upon him). When Bahira saw this, he came down from his monastery, prepared food, and sent a message to the Quraysh: “O people of Quraysh, I have prepared food for you, and I want all of you to attend—young and old, free and slave. This is something you will honor me by accepting.” One of the men said, “O Bahira, you have never done this before. What is the matter today?” Bahira replied, “I wanted to honor you, and you owe me this.”

They gathered, but the Prophet (peace be upon him) stayed behind due to his young age, as he was the youngest among them, watching over their belongings under the tree. When Bahira looked at the group and did not see the signs he was familiar with, he noticed the cloud still hovering over the Prophet (peace be upon him). Bahira said, “O people of Quraysh, let no one stay behind from my food.” They replied, “Only a young boy, the youngest among us, stayed behind to watch our belongings.” Bahira said, “Call him to join us. It is not right for all of you to attend while one stays behind. I see him as one of your own.” They said, “By Allah, he is of noble lineage among us, the nephew of this man, and a descendant of Abdul Muttalib.” Al-Harith ibn Abdul Muttalib stood up and said, “By Allah, today the son of Abdul Muttalib almost stayed behind.” He then embraced the Prophet (peace be upon him) and brought him to sit with them. The cloud continued to shade him, and the tree uprooted itself when the Prophet (peace be upon him) left it.

Bahira observed him closely and noticed signs on his body that matched the descriptions in his books. After they finished eating, Bahira approached the Prophet (peace be upon him) and said, “O young boy, I ask you by the rights of Lat and Uzza to answer my questions.” The Prophet (peace be upon him) replied, “Do not ask me by Lat and Uzza, for I hate nothing more than them. Ask me by Allah, and I will answer if I know.” Bahira said, “Then by Allah, I ask you,” and he began to ask him about various matters, including his sleep. The Prophet (peace be upon him) said, “My eyes sleep, but my heart does not.” Bahira noticed a redness in his eyes and asked his people, “Tell me, does this redness come and go, or does it remain?” They said, “We have never seen it leave him.” Bahira then asked the Prophet (peace be upon him) to remove his cloak so he could see his back, and he saw the Seal of Prophethood between his shoulders, resembling a pigeon’s egg. Bahira trembled and kissed the spot, and the Quraysh remarked, “Muhammad must hold a special place with this monk.”

Abu Talib, fearing for his nephew, asked Bahira, “What do you think of this boy?” Bahira replied, “He is not your son, and his father should not be alive.” Abu Talib said, “He is my nephew.” Bahira asked, “What happened to his father?” Abu Talib replied, “He died while his mother was pregnant with him.” Bahira asked, “And his mother?” Abu Talib said, “She died recently.” Bahira said, “You speak the truth. Take your nephew back to your land and protect him from the Jews, for if they see him and recognize what I have recognized, they will harm him. Your nephew is destined for greatness, as we find in our books and what we have inherited from our ancestors. We have been given covenants regarding him.” Abu Talib asked, “Who gave you these covenants?” Bahira smiled and said, “Allah gave them to us through Jesus, the son of Mary. Do not stay long, and return him to his birthplace, for I have advised you. The Jews hope for him, and if they realize he is not among them, they will envy him.”

Some Jewish men saw the Prophet (peace be upon him) and plotted to kill him, recognizing his description. They were Zuraid, Tamam, and Dubais, who were from the People of the Book. They went to Bahira, thinking he would support their plan, but he strongly forbade them, saying, “Do you recognize his description?” They said, “Yes.” Bahira said, “Then you have no way to harm him.” They left him, and Abu Talib quickly returned with the Prophet (peace be upon him), fearing the Jews would harm him.

The Prophet (peace be upon him) grew up under the care of Abu Talib, protected by Allah from the evils of ignorance and the flaws of his time. He became the most virtuous, honorable, and trustworthy among his people, known for his excellent character, patience, truthfulness, and integrity. He was called “Al-Amin” (the Trustworthy) by his people due to his noble qualities.

**Question:**

The story of Bahira the monk when he met the elders of Quraysh and said to them, “When you ascended the hill, no tree or stone remained but that it prostrated, and they do not prostrate except for a prophet.” Did the monk actually see the stones and trees prostrating for the Prophet (peace be upon him)? And how did he know they were prostrating for him?

**Answer:**

Praise be to Allah, and peace and blessings be upon the Messenger of Allah, his family, and his companions.

The story of Bahira the monk is well-known and has been narrated by historians in their books. It has been reported by Al-Tirmidhi in his *Sunan*, Ibn Abi Shaybah in his *Musannaf*, Al-Hakim in his *Mustadrak*, and others with varying wordings. Scholars have differed regarding its authenticity. Some, like Al-Albani, have authenticated it in *Sahih al-Sirah*, while others, like Al-Dhahabi, have weakened it.

The summary of the story, as mentioned in *Al-Rahiq al-Makhtum*, is that when the Prophet (peace be upon him) was twelve years old (some say twelve years, two months, and ten days), Abu Talib took him on a trade journey to Syria. When they reached Busra, a city in Syria, they encountered a monk named Bahira (also said to be named George). Bahira, who had never come out to meet them before, approached the caravan and took the hand of the Prophet (peace be upon him), saying, “This is the master of all worlds. This is the Messenger of the Lord of all worlds. Allah will send him as a mercy to all worlds.” Abu Talib and the elders of Quraysh asked, “How do you know this?” Bahira replied, “When you ascended the hill, no stone or tree remained but that it prostrated, and they do not prostrate except for a prophet. I recognize him by the Seal of Prophethood below his shoulder blade, resembling an apple. We find his description in our books.” Bahira then honored them with hospitality and advised Abu Talib to return the Prophet (peace be upon him) to Mecca, fearing for him from the Romans and Jews.

This story is referenced in *Qurat al-Absar* in the biography of the Chosen Intercessor (peace be upon him):

“Then to Syria with his uncle he traveled,

At the age of twelve, his journey began.

He was sent back for fear of the Jews,

Those who plot and deny the truth.”

The story has a sound basis, including Bahira’s statement that no stone or tree remained but that it prostrated, as mentioned by several scholars, including Al-Hafiz Ibn Hajar in *Al-Isabah*, as quoted by Mulla Ali al-Qari in *Mirqat al-Mafatih*. He said, “The narrators of the hadith are trustworthy, and there is no issue except for this wording, which may have been inserted erroneously by one of the narrators.”

As for how the prostration occurred, it could have been through the inclination or movement of the trees and stones, or in a manner unknown to us. Allah says in the Quran:

“There is nothing that does not glorify Him with praise, but you do not understand their glorification.” (Quran 17:44)

And:

“To Allah prostrates whoever is in the heavens and the earth, willingly or unwillingly, and their shadows as well, in the mornings and the evenings.” (Quran 13:15)

This means that everything in the universe glorifies Allah and prostrates to Him. Allah knows best how the prostration occurred and how Bahira recognized it. Mulla Ali al-Qari interpreted it as falling and humbling themselves, saying, “No tree or stone remained but that it fell, prostrating in humility.”

---

**Additional Note:**

Before answering your question, we would like to remind you that the Gospels have been distorted and altered, as evidenced by their current contradictions. However, researchers have discovered that they still contain references to Muhammad (peace be upon him). For example:

1. Sheikh Abdul Majeed al-Zindani, in his book *Al-Basharat bi Muhammad (peace be upon him) fi al-Kutub al-Samawiyyah al-Sabiqah*, mentions that in the Gospel of Barnabas, Chapter 22, it is written: “This will remain until Muhammad, the Messenger of Allah, comes, and when he comes, he will expose this deception to those who believe in the law of God.”

In the Book of Isaiah: “I have made your name Muhammad, O Muhammad, O Holy One of the Lord: your name has existed from eternity.”

In the Book of Habakkuk: “God came from Teman, and the Holy One from Mount Paran. The heavens were illuminated by the splendor of Muhammad, and the earth was filled with his praise.”

In the Book of Isaiah: “What I have given him, I will not give to another. Ahmad will praise Allah with a new praise from the best of the earth. The wilderness will rejoice, and they will unite on every high place and glorify him on every hill.”

2. The former Bishop of Mosul, Professor Abdul Ahad Dawud al-Ashuri, who converted to Islam, said in his book *Muhammad in the Bible*: “The common phrase among Christians, ‘Glory to God in the highest, and on earth peace, goodwill toward men,’ was not originally so. It was: ‘Glory to God in the highest, and on earth Islam, and for men Ahmad.’”

3. In the Gospel of John, Jesus (peace be upon him) says to his disciples: “But I tell you, it is better for you that I go away, for if I do not go away, the Comforter will not come to you.” The word “Comforter” is derived from the Greek word *Parakletos*, which is a distortion of the word *Periklytos*, meaning Muhammad or Ahmad.

These are some of the many texts indicating the mention of the Prophet (peace be upon him) in the Gospels.

And Allah knows best.

https://sites.google.com/view/lonelyleaf/home

https://sites.google.com/view/read-book-bravely-/home