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hadeth · 1 year

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عَنْ عَبْدِ اللَّهِ بْنِ عَمْرِو بْنِ الْعَاصِ، أَنَّهُ سَمِعَ النَّبِيَّ صلى الله عليه وسلم يَقُولُ ‏ "‏ إِذَا سَمِعْتُمُ الْمُؤَذِّنَ فَقُولُوا مِثْلَ مَا يَقُولُ ثُمَّ صَلُّوا عَلَىَّ فَإِنَّهُ مَنْ صَلَّى عَلَىَّ صَلاَةً صَلَّى اللَّهُ عَلَيْهِ بِهَا عَشْرًا ثُمَّ سَلُوا اللَّهَ لِيَ الْوَسِيلَةَ فَإِنَّهَا مَنْزِلَةٌ فِي الْجَنَّةِ لاَ تَنْبَغِي إِلاَّ لِعَبْدٍ مِنْ عِبَادِ اللَّهِ وَأَرْجُو أَنْ أَكُونَ أَنَا هُوَ فَمَنْ سَأَلَ لِيَ الْوَسِيلَةَ حَلَّتْ لَهُ الشَّفَاعَةُ ‏"‏ ‏.‏ صحيح مسلم حديث ٣٨٤

'Abdullah b. Amr b. al-As reported Allah's Messenger (ﷺ) as saying: "When you hear the Mu'adhdhin, repeat what he says, then invoke a blessing on me, for everyone who invokes a blessing on me will receive ten blessings from Allah; then beg from Allah al-Wasila for me, which is a rank in Paradise fitting for only one of Allah's servants, and I hope that I may be that one. If anyone who asks that I be given the Wasila, he will be assured of my intercession." Sahih Muslim 384In-book reference : Book 4, Hadith 13

" إِذَا سَمِعْتُمُ النِّدَاءَ ": أي صوت المؤذن بالأذان.

" فَقُولُوا مِثْلَ مَا يَقُولُ": الفاء تدل على التعقيب فتكون لمتابعة عقب كل كلمة، " مِثْلَ مَا يَقُولُ " أي مثل كل جملة يتلفظ بها المؤذن من أذكار الأذان، والمراد المشابهة بالألفاظ لا في النغمة ورفع الصوت، ويستثنى من ألفاظ الأذان الحيعلتين فإن المتابع يقول " لا حول ولا قوة إلا بالله " كما في حديث عمر بن الخطاب صلى الله عليه وسلم.

"صَلُّوا عَلَيَّ": أي قولوا: " اللهم صل على محمد"، وهذا أمر منه صلى الله عليه وسلم يوافق أمر الله تعالى في قوله: ﴿ إِنَّ اللَّـهَ وَمَلائِكَتَهُ يُصَلّونَ عَلَى النَّبِيِّ يا أَيُّهَا الَّذينَ آمَنوا صَلّوا عَلَيهِ وَسَلِّموا تَسليمًا ﴾ [سورة الأحزاب: 56]

قال شيخنا ابن عثيمين رحمه الله: " والصلاة من الله على رسوله ليس معناها كما قال بعض أهل العلم: إن الصلاة من الله الرحمة، ومن الملائكة الاستغفار، ومن الآدميين الدعاء، فهذا ليس بصحيح، بل إن الصلاة على المرء ثناؤه عليه في الملأ الأعلى، كما قال أبو العالية وتبعه على ذلك المحققون من أهل العلم، ويدل على بطلان القول الأول، قوله تعالى: ﴿ أُولـئِكَ عَلَيهِم صَلَواتٌ مِن رَبِّهِم وَرَحمَةٌ وَأُولـئِكَ هُمُ المُهتَدونَ ﴾ [سورة البقرة: 157]، فعطف الرحمة على الصلوات، والأصل في العطف المغايرة؛ لأن الرحمة تكون لكل أحد... فمن صلى على محمد صلى الله عليه وسلم مرة أثنى الله عليه في الملأ الأعلى عشر مرات، وهذه نعمة كبيرة" [مجموع الفتاوى (9/ 444)].

" ثُمَّ سَلُوا الله لِي الْوَسِيلَةَ": الوسيلة المرادة في الحديث عرفها النبي صلى الله عليه وسلم بقوله: " فَإِنَّهَا مَنْزِلَةٌ فِي الْجَنَّةِ لاَ تَنْبَغِي إِلاَّ لِعَبْدٍ مِنْ عِبَادِ الله، وَأَرْجُو أَنْ أَكُونَ أَنَا هُو " ورجاؤه هذا سيتحقق إن شاء الله.

" حَلَّتْ له الشَّفَاعَةُ": أي وجبت له. ...

من فوائد الأحاديث:

الفائدة الأولى: الأحاديث دليل على مشروعية متابعة المؤذن، وفي قول النبي صلى الله عليه وسلم: " فَقُولُوا مِثْلَ مَا يَقُولُ " استدل من يقول بوجوب متابعة المؤذن، والصواب استحباب المتابعة وهو قول جمهور العلماء، وتقدمت المسألة بأدلتها في الحديث السابق.

الفائدة الثانية: الأحاديث دليل على أن المتابع يقول مثل ما يقوله المؤذن جملة جملة إلا في الحيعلتين كما في حديث عمر رضي الله عنه فيقول: " لا حول ولا قوة إلا بالله " فيحمل العام في حديث أبي سعيد رضي الله عنه وحديث عبد الله بن عمرو رضي الله عنهما في قوله: " فَقُولُوا مِثْلَ مَا يَقُولُ" على الخاص في حديث عمر باستثناء الحيعلتين فإنه يقول لا حول ولا قوة إلا بالله، ولأن المعنى مناسب لإجابة الحيعلة بالحوقلة، وبه قال جمهور العلماء. [انظر الفتح (2/ 91)] وكأن السامع يجيب جميع ألفاظ الذكر والثناء في الأذان كما يقول المؤذن إلا في النداء إلى حضور الصلاة بـ " حَيَّ عَلَى الصَّلاَةِ. حَيَّ عَلَى الْفَلاَحِ " فالمناسب للعبد إظهار عجزه عن حضور ذلك وافتقاره لإعانة الله تعالى وتقويته له وتوفيقه وفي هذا غاية الحسن في المناسبة.

ولأن المؤذن ينادي بـ " حَيَّ عَلَى الصَّلاَةِ. حَيَّ عَلَى الْفَلاَحِ" فليس من المناسب أن نناديه بها بترديدنا الحيعلتين لأن في هذا تعارض وإنما المناسب الحوقلة كما تقدم.

الفائدة الثالثة: يدخل في عموم قول النبي صلى الله عليه وسلم: " فَقُولُوا مِثْلَ مَا يَقُولُ" قارئ القرآن ومن كان منشغلاً بذكر أو دعاء؛ لأن الإجابة عبادة يفوت وقتها بخلاف القراءة والذكر والدعاء فلا يفوت وقتها، وكذلك الطائف بالبيت يجيب المؤذن حال طوافه لأن إجابة المؤذن من الذكر، والذكر مشروع في الطواف، فإجابة المؤذن مشروعة من كل إنسان على أي حال، إلا في الأحوال التي نهى الشرع فيها عن الذكر كدخول الخلاء وحال الجماع ونحو ذلك. ...

الفائدة السابعة: ظاهر الأحاديث تدل على أن متابعة المؤذن تكون عقب كل جملة من الأذان، لا معها ولا يتأخر عنها، وبهذا تتحقق المتابعة الصحيحة؛ لأن من الناس من يوافق المؤذن في الألفاظ وهذا من الأخطاء المشتهرة.

الفائدة الثامنة: في الأحاديث بيان ما يتعلق بالأذان من سنن وفضائل امتن الله تعالى بها على عباده خمس مرات في اليوم والليلة، والعباد منها بين مستقل ومستكثر وبين مبادر ومفرط، وهي خمس سنن في خمس فرائض يتحصل منها خمساً وعشرين سنة في اليوم والليلة تتعلق بالأذان، وهذه الخمس سنن كما يلي:

(1) متابعة المؤذن، كما دلّ عليها حديث أبي سعيد وحديث ابن عمر وحديث عمر رضي الله عنهم في الباب، وفضلها: دخول الجنة، شريطة أن يكون قلب القائل مخلصاً موقناً بما نطق به، لقوله "مِنْ قَلْبِهِ ".

(2) أن يقول بعد الشهادتين ما جاء في حديث سعد بن أبي وقاص رضي الله عنه في الباب: " أَشْهَدُ أَنْ لاَ إِلٰهَ إِلاَّ الله وَحْدَهُ لاَ شَرِيكَ لَهُ، وَأَنَّ مُحَمَّداً عَبْدُهُ وَرَسُولُهُ، رَضِيتُ بِالله رَبَّاً وَبِمُحَمَّدٍ رَسُولاً وَبِالإِسْلاَمِ دِيناً "ومما يدل على أن الأصح في موضع هذا الذكر بعد الشهادتين لا بعد الأذان:

أ- حديث الباب " مَنْ قَالَ حِينَ يَسْمَعُ الْمُؤَذِّنَ: أَشْهَدُ " وأيضاً الرواية الأخرى " وَأَنَا أَشْهَدُ " أي وأنا أشهد كما تشهد أنت أيها المؤذن.

ب- ما أخرجه أبو عوانة بسنده عن سعد بن أبي وقاص رضي الله عنه قال: قال رسول الله صلى الله عليه وسلم: " مَنْ قَالَ حِينَ يَسْمَعُ الْمُؤَذِّنَ: أَشْهَدُ أَنْ لاَ إِلٰهَ إِلاَّ الله وَحْدَهُ لاَ شَرِيكَ لَهُ، وَأَنَّ مُحَمَّداً عَبْدُهُ وَرَسُولُهُ، رَضِيتُ بِالله رَبَّاً وَبِمُحَمَّدٍ رَسُولاً وَبِالإِسْلاَمِ دِيناً غُفِرَ لَهُ ذَنْبُهُ " أخرجه أبو عوانة في مسنده " 1/ 283"

وفضل هذا الذكر: مغفرة الذنوب، لقوله" غُفِرَ لَهُ ذَنْبُهُ ".

3- الصلاة على النبي صلى الله عليه وسلم بعد الأذان، لقوله: " فَقُولُوا مِثْلَ مَا يَقُولُ، ثُمَّ صَلُّوا عَلَيَّ "، وتقدم أن معنى الصلاة عليه هي الثناء عليه في الملأ الأعلى.

وفضل من فعل ذلك: أن الله تعالى يثني عليه في الملأ الأعلى عشر مرات وياله من شرف وفضل عظيم، لقوله صلى الله عليه وسلم: " فإنه من صلى علي صلاة صلى الله عليه بها عشر "، وأفضل صيغة للصلاة هي الصلاة الإبراهيمية: " اللهم صل على محمد وعلى آل محمد... ".

4- سؤال الله تعالى الوسيلة لمحمد صلى الله عليه وسلم كما في حديث ابن عمرو رضي الله عنهما في الباب، وصيغته جاءت في حديث جابر عند البخاري أن النبي صلى الله عليه وسلم قال: " من قال حين يسمع النداء: " اللهم رب هذه الدعوة التامة والصلاة القائمة، آت محمداً الوسيلة والفضيلة وابعثه مقاماً محموداً الذي وعدته، حلت له شفاعتي يوم القيامة".

والفضل جاء في آخر الحديث السابق وكذا في آخر حديث ابن عمر رضي الله عنهما في الباب وهو: شفاعة النبي صلى الله عليه وسلم له يوم القيامة، ومعنى " حلت " أي وجبت واستحقها، فهذا الذكر من أسباب نيل شفاعة النبي صلى الله عليه وسلم يوم القيامة.

5- الدعاء بين الأذان والإقامة، دلّ على ذلك حديث عبد الله بن عمرو رضي الله عنهما: " أن رجلاً قال: يا رسول الله، إن المؤذنين يفضلوننا، فقال رسول الله صلى الله عليه وسلم: " قل كما يقولون، فإذا انتهيت فسل تعطه" رواه أبو داود، وحسنه ابن حجر والألباني. [انظر نتائج الأفكار (1/ 367) وصحيح الكلم الطيب للألباني ص (73)].

وفضله: إجابة الدعاء، وهذا من فضل الله تعالى الواسع على عباده، ويا لخسارة من ترددت عليه هذه الفضائل: دخول الجنة، ومغفرة الذنوب، وثناء الله عليه في الملأ الأعلى عشرا، والشفاعة، وإجابة الدعاء – في اليوم والليلة – خمساً وعشرين مرة في عبادة واحدة وهي الأذان ولم يكن نصيبه منها إلا القليل إن لم يكن محروماً والله المستعان.

9- في الأحاديث فضل الله تعالى على هذه الأمة بمضاعفة الأجور وتنوعها مع عظمتها ومن ذلك ما اشتملت عليه عبادة واحدة من العبادات وهي الأذان.

10- في حديث عمر رضي الله عنه دلالة على أن الأعمال لابد لها من الإخلاص لله تعالى لقوله "مِنْ قَلْبِهِ ".

11- في حديث ابن عمرو ما يدل على اختصاص الوسيلة المذكورة بنبينا صلى الله عليه وسلم.

12- في حديث ابن عمرو رضي الله عنهما إثبات الشفاعة.

كامل الفوائد في الحديث في هذا الرابط

Hadith Translation/ Explanation : English

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masjid-world · 1 year

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Shaykh Ibn 'Uthaymin said:

"When you hear the Mu'adhdhin calling to prayer and you are reciting the Qur'an, then stop [reciting] the Qur'an and answer the Mu'adhdhin."

[Fatawa Nūr 'ala Ad-Darb (4/171) | Translated By RPubs Editorial]

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stirlingmoss · 9 months

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190 There truly are signs in the creation of the heavens and earth, and in the alternation of night and day, for those with understanding,

191 who remember God standing, sitting, and lying down, who reflect on the creation of the heavens and earth: ‘Our Lord! You have not created all this without purpose– You are far above that!– so protect us from the torment of the Fire.

192 Our Lord! You will truly humiliate those You commit to the Fire. The evildoers have no one to help them.

193 Our Lord! We have heard someone calling us to faith–“ Believe in your Lord”– and we have believed. Our Lord! Forgive us our sins, wipe out our bad deeds, and grant that we join the righteous when we die.

194 Our Lord! Bestow upon us all that You have promised us through Your messengers– do not humiliate us on the Day of Resurrection– You never break Your promise.’

195 Their Lord has answered them: ‘I will not allow the deeds of any one of you to be lost, whether you are male or female, each is like the other [in rewards]. a I will certainly wipe out the bad deeds of those who emigrated and were driven out of their homes, who suffered harm for My cause, who fought and were killed. I will certainly admit them to Gardens graced with flowing streams, as a reward from God: the best reward is with God.’

{a Literally ‘you come from each other’, i.e. you are equal.}

196 [Prophet], do not be deceived by the disbelievers’ [lucrative] trading to and fro in the land:

197 this is only a brief enjoyment, after which Hell will be their home– a miserable resting place!

198 But those who were mindful of their Lord will have Gardens graced with flowing streams where they will stay as a reward from God. What God has is best for those who are truly good.

199 Some of the People of the Book believe in God, in what has been sent down to you and in what was sent down to them: humbling themselves before God, they would never sell God’s revelation for a small price. These people will have their rewards with their Lord: God is swift in reckoning.

200 You who believe, be steadfast, more steadfast than others; be ready; b always be mindful of God, so that you may prosper.

{b ‘For prayer’ or ‘to ward off an attack’.}

It was narrated from Kuraib that 'Abdullah bin 'Abbas (RA) told him:

He slept at the house of Maimunah (RA) the wife of the Prophet (ﷺ), who was his maternal aunt. He said: "I laid down across the mattress and the Messenger of Allah (ﷺ) and his wife lay along it. The Prophet (ﷺ) slept until midnight, or a little before or a little after. The Prophet (ﷺ) woke up and began to rub the sleep from his face with his hand. Then he recited the last ten verses of Surah Al Imran. Then he got up and went to a water skin that was hanging up and performed wudu from it, and he performed wudu well, then he stood up and prayed." Abdullah bin 'Abbas (RA) said: "I stood up and did what he had done, then I went and stood beside him. The Messenger of Allah (ﷺ) put his right hand on my neck, and took hold of my right hand and tweaked it. Then he prayed two rak'ahs, then two rak'ahs, then two rak'ahs, then two rak'ahs, then two rak'ahs, then two rak'ahs, then he prayed witr. Then he lay down until the Mu'adhdhin came to him and he prayed two brief rak'ahs."

[Sahih (Darussalam), Sunan an-Nasa'i 1620]

#3:190-200 #The House of 'Imran #(Al'Imran)#Medinan #Pbuh

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uma1ra · 2 years

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What is iqama and adhan?

The Iqama (also Iqamah) is the Islamic second call to salah (prayer), which signals that it's time for the prayer to start. It's recited by a caller, usually the muezzin (also Mu'adhdhin) in a mosque, after the first call to prayer, which is called the Athan (also Adhan).

The Iqama or Iqamah (Arabic: إِقَامَة, ʾIqāmah) is the second call to Islamic Prayer, given immediately before prayer begins.

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zakirnaikpersonal · 5 months

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Du'aa When Hearing the Aadhaan

Repeat what the Mu'adhdhin says, except for when he says,

'Come to the Prayer, Come to Salvation'

Here you should say:

There is No Might and No Power except by Allaah

Saheeh Muslim

Vol 1, Hadith 848 & 850

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drmaqazi · 11 months

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SAHIH AL-BUKHARI, Book 4, Hadith 49

Chapter (36): The recitation of Holy Qur’an or doing other invocations etc. after Hadath

باب قِرَاءَةِ الْقُرْآنِ بَعْدَ الْحَدَثِ وَغَيْرِهِ

وَقَالَ مَنْصُورٌ عَنْ إِبْرَاهِيمَ لاَ بَأْسَ بِالْقِرَاءَةِ فِي الْحَمَّامِ، وَبِكَتْبِ الرِّسَالَةِ عَلَى غَيْرِ وُضُوءٍ.

وَقَالَ حَمَّادٌ عَنْ إِبْرَاهِيمَ إِنْ كَانَ عَلَيْهِمْ إِزَارٌ فَسَلِّمْ، وَإِلاَّ فَلاَ تُسَلِّمْ.

Narrated `Abdullah bin `Abbas (RadiyAllah ‘anhum):

That he stayed overnight in the house of Maimuna the wife of the Prophet, (SallAllahu ‘alaihi wa Sallam) his aunt. He added : I lay on the bed (cushion transversally) while Allah's Messenger (ﷺ) and his wife lay in the lengthwise direction of the cushion.

Allah's Messenger (ﷺ) slept till the middle of the night, either a bit before or a bit after it and then woke up, rubbing the traces of sleep off his face with his hands. He then, recited the last ten verses of Sura Al-`Imran, got up and went to a hanging water-skin.

He then performed the ablution from it and it was a perfect ablution, and then stood up to offer the prayer. I, too, got up and did as the Prophet (SallAllahu ‘alaihi wa Sallam) had done. Then I went and stood by his side. He placed his right hand on my head and caught my right ear and twisted it.

He prayed two rak`at then two rak`at and two r rak`at and then two rak`at and then two rak`at and then two rak`at (separately six times), and finally one rak`ah (the witr).

Then he lay down again in the bed till the Mu'adhdhin came to him where upon the Prophet (ﷺ) got up, offered a two light rak`at prayer and went out and led the Fajr prayer.

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dailytafsirofquran · 2 years

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Tafsir Ibn Kathir: Surah Al-Ma’idah Ayah 35-37

In the Name of Allah, the Most Gracious, the Most Merciful.

5:35 O you who believe! Have Taqwa of Allah and seek the Wasilah to Him, and strive hard in His cause, so that you may be successful.

5:36 Verily, those who disbelieve, if they had all that is in the earth, and as much again therewith to ransom themselves thereby from the torment on the Day of Resurrection, it would never be accepted of them. And theirs would be a painful torment.

5:37 They will long to get out of the Fire, but never will they get out therefrom; and theirs will be a lasting torment.

Commanding Taqwa, Wasilah, and Jihad

Allah commands;

O you who believe! Have Taqwa of Allah,

Allah commands His faithful servants to fear Him in Taqwa, which if mentioned along with acts of obedience, it means to refrain from the prohibitions and the prohibited matters.

Allah said next,

and seek the Wasilah to Him. Sufyan Ath-Thawri said that Talhah said that Ata said

that Ibn Abbas said that;

Wasilah means `the means of approach'.

Mujahid, Abu Wa'il, Al-Hasan, Qatadah, Abdullah bin Kathir, As-Suddi, Ibn Zayd and others gave the same meaning for Wasilah.

Qatadah said that the Ayah means, "Seek the means of approach to Him by obeying

Him and performing the acts that please Him.''

Those whom they call upon seek a means of access to their Lord (Allah). (17:57)

Wasilah is a means of approach to achieve something, and it is also used to refer to the highest grade in Paradise, and it is the grade of the Messenger of Allah, his residence and the nearest grade in Paradise to Allah's Throne.

Al-Bukhari recorded that Jabir bin Abdullah said that the Messenger of Allah said,

Whoever, after hearing to the Adhan says,

"O Allah! Lord of this perfect call and of the regular prayer which is going to be established! Grant Muhammad the Wasilah and superiority and send him (on the Day of Judgment) to the praiseworthy station which You have promised him,"

then intercession from me will be permitted for him on the Day of Resurrection.

Muslim recorded that Abdullah bin `Amr bin Al-`As said that he heard the Prophet saying,

When you hear the Mu'adhdhin, repeat what he says, and then ask for Salah (blessing, mercy from Allah) for me. Verily, whoever asks for Salah for me, then Allah will grant ten Salah to him. Then, ask for the Wasilah for me, for it is a grade in Paradise that only one servant of Allah deserves, and I hope that I am that servant. Verily, whoever asks (Allah) for Wasilah for me, he will earn the right of my intercession.

Allah said,

and strive hard in His cause as much as you can. So that you may be successful.

After Allah commanded Muslims to avoid the prohibitions and to work towards obedience, He commanded them to fight against their enemies, the disbelievers and idolators who have deviated from the straight path and abandoned the correct religion. Allah encouraged the believers by reminding them of the unending success and great happiness that He prepared for them for the Day of Resurrection, which will never change or decrease for those who join Jihad in His cause. They will remain in the lofty rooms of Paradise that are safe and beautiful. Those who live in these dwellings will always be comfortable and will never be miserable, living, never dying, and their clothes will never grow thin, nor will their youth ever end.

Allah then describes the painful torment and punishment that He has prepared for His disbelieving enemies for the Day of Resurrection.

Allah said,

Verily, those who disbelieve, if they had all that is in the earth, and as much again therewith to ransom themselves thereby from the torment on the Day of Resurrection, it would never be accepted of them. And theirs would be a painful torment.

No Amount of Ransom Shall Be Accepted from the Disbelievers on the Day of the Judgment and They Will Remain in the Fire

So if a disbeliever brought the earth's fill of gold, and twice as much as that amount on the Day of Judgment to ransom himself from Allah's torment that has surrounded him, and he is certain that he will suffer from it, it will not be accepted of him. Rather, there is no escaping the torment, and he will not be able to evade or save himself from it.

Hence Allah's statement, And theirs would be a painful torment

meaning, hurtful,

They will long to get out of the Fire, but never will they get out therefrom, and theirs will be a lasting torment.

In another Ayah, Allah said,

Every time they seek to get away therefrom, in anguish, they will be driven back therein. (22:22)

Therefore, they will still long to leave the torment because of the severity and the pain it causes. They will have no way of escaping it. The more the flames lift them to the upper part of Hell, the more the angels of punishment will strike them with iron bars and they will fall down to its depths,

And theirs will be a lasting torment.

meaning, eternal and everlasting, and they will never be able to depart from it or avoid it.

Anas bin Malik said that the Messenger of Allah said,

A man from the people of the Fire will be brought forth and will be asked, `O son of Adam! How did you find your dwelling!'

He will be told, `Would you ransom yourself with the earth's fill of gold!'

He will say, `Yes, O Lord!'

Allah will say to him, `You have lied. I asked you for what is less than that and you did not do it,' and he will be ordered to the Fire.

Muslim and An-Nasa'i recorded it.

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religion-is-a-mental-illness · 2 years

Text

youtube

https://quranx.com/9.30

The Jews say, "Ezra is the son of Allah "; and the Christians say, "The Messiah is the son of Allah." That is their statement from their mouths; they imitate the saying of those who disbelieved [before them]. May Allah destroy them; how are they deluded?

https://quranx.com/hadith/Muslim/USC-MSA/Book-1/Hadith-352/

Abu Sa'id al-Khudri reported:

Some people during the lifetime of the Messenger of Allah (ﷺ) said: Messenger of Allah! shall we see our Lord on the Day of Resurrection?

The Messenger of Allah (ﷺ) said: Yes, and added: Do you feel any trouble in seeing the sun at noon with no cloud over it, and do you feel trouble in seeing the moon (open) in the full moonlit night with no cloud over it?

They said: No, Messenger of Allah!

He (the Holy Prophet) said: You will not feel any trouble in seeing Allah on the Day of Resurrection any more than you do in seeing any one of them. When the Day of Resurrection comes a Mu'adhdhin (a proclaimer) would proclaim: Let every people follow what they used to worship. Then all who worshipped idols and stones besides Allah would fall into the Fire, till only the righteous and the vicious and some of the people of the Book who worshipped Allah are left.

Then the Jews would be summoned, and it would be said to them: What did you worship? They will say: We worshipped 'Uzair, son of Allah. It would be said to them: You tell a lie; Allah had never had a spouse or a son. What do you want now? They would say: We feel thirsty, O our Lord! Quench our thirst. They would be directed (to a certain direction) and asked: Why don't you go there to drink water? Then they would be pushed towards the Fire (and they would find to their great dismay that) it was but a mirage (and the raging flames of fire) would be consuming one another, and they would fall into the Fire.

Then the Christians would be summoned and it would be said to them: What did you worship? They would say: We worshipped Jesus, son of Allah. It would be said to them: You tell a lie; Allah did not take for Himself either a spouse or a son. Then it would be said to them: What do you want? They would say: Thirsty we are, O our Lord! Quench our thirst. They would be directed (to a certain direction) and asked: Why don't you go there to get water? But they would be pushed and gathered together towards the Hell, which was like a mirage to them, and the flames would consume one another. They would fall Into the Fire, till no one is left except he who worshipped Allah, be he pious or sinful.

[ And it rambles on and on and on for a while, but the rest is not relevant. ]

Note: "Uzair" is Arabic for "Ezra." Some apologists insist that they're separate, but that doesn't even matter; it still describes Jews worshiping someone when they didn't. Which "Allah" should have known.

As Apostate Prophet points out, it seems most likely that Muhammad got confused by Ezra being regarded as a pious and holy man, and referred to as a Son of God, in the same sense as Xians call themselves a Child of God.

But that doesn't mean he was worshiped, least of all in a manner comparable to Jesus. Muhammad clearly didn't know that, but the all-knowing, all-wise "Allah" certainly should have.

Also, "May Allah destroy them" is a request of Allah... from Allah. Muhammad momentarily lets the mask slip and calls upon Allah in the third person. Rather than revealing in the first-person plural (the royal "we"), or declaring himself in the third person ("Allah is wise'").

Islam is insistent that Islam is false.

#islam #reasons islam is false #straight outta the quran #Ezra #judaism #Uzair #quran #religion #errors in the quran #religion is a mental illness

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