Tag Archives: muhammed

February 23, 2026 · 2:03 am

Examination of the word tawaffā in the Qur’an. As it relates to the death of Jesus.

“I said not to them except what You commanded me – to worship Allah , my Lord and your Lord. And I was a witness over them as long as I was among them; but when You caused me to die., You were the Observer over them, and You are, over all things, Witness.” (Qur’an 5:117)

“When Allah said, “O Jesus, indeedI will cause you to die and raise you to Myself and purify you from those who disbelieve and make those who follow you [in submission to Allah alone] superior to those who disbelieve until the Day of Resurrection. Then to Me is your return, and I will judge between you concerning that in which you used to differ.” (Qur’an 3:55)

﷽

The verb tawaffā (verbal noun: tawaffī) seems to cause a great deal of needless distress among Muslim exegetes. Why is this so?

We are going to present our case that if it was not for these oral traditions, Muslim exegetes would not argue the way they do at all.

So keep in mind that the interpretation of the verses that clearly say that Jesus died is influenced by ‘the tradition’.

Yet, the Qur’an itself offers no cause for confusion. Tawaffā appears in twenty-five verses in the Qur’an, and twice in relation to Christ Jesus (Qur’an 5:117 and Qur’an 3.55).

For twenty-three of those verses, the Muslim commentators generally follow the standard definition of this term, that is that Allah (swt) separates the soul from the body or makes someone die.

Think about this. For those verses in the Qur’an that are not tied into ahadith about Jesus(as) coming back, they are translated and understood as per usual.

Interestingly enough, we have the following du’a:

“And you do not resent us except because we believed in the signs of our Lord when they came to us. Our Lord, pour upon us patience and let us die as Muslims [in submission to You].” (Qur’an 7:126)

How often do we say this du’a after congregational prayers?

rabbanā afrigh ʿalaynā sabran wa-tawaffanā muslimīn (Ameen!)

So let us use the ol Google machine — aka—the much feared and dreaded ‘Shaykh Google’ and put two and two together, shall we?

So what we are going to do as an experiment so that you, the reader, can follow along as we are going to call upon the good people at https://www.islamawakened.com-Whoever they are, may Allah (swt) bless them.

They put all the translations out for everyone to see.

So what we are going to do is show you all the disparate translations into the English language. We will then put those that don’t immediately convey the idea of death—at least to us.

Tawaffā appears in twenty-five verses: Let us examine them all.

We will go in order of the chapter and verse they appear in.

Example: 1 (Qur’an 2:234)

“And those who are taken in death among you and leave wives behind – they, [the wives, shall] wait four months and ten [days]. And when they have fulfilled their term, then there is no blame upon you for what they do with themselves in an acceptable manner. And Allah is [fully] acquainted with what you do.” (Qur’an 2:234)

key word: yutawaffawna

https://www.islamawakened.com/quran/2/234/

Ya Allah people 51 disparate translations from people coming from different approaches to Islam have translated the passage as DEATH.

The two odd ones out: Ahmed Hulusi, a translation still in progress… and Muhammed Mahmoud Ghali and even then it finally puts “And the ones of you who are taken up, (i.e., those who die).”

You want to talk about consensus? The consensus here is that yutawaffawna means death, to die.

Example: 2 (Qur’an 2:24)

“And those who are taken in death among you and leave wives behind – for their wives is a bequest: maintenance for one year without turning [them] out. But if they leave [of their own accord], then there is no blame upon you for what they do with themselves in an acceptable way. And Allah is Exalted in Might and Wise.” (Qur’an 2:24)

key word: yutawaffawna

https://www.islamawakened.com/quran/2/240/

Once again, look at the 52 disparate translations and the verdict is that yutawaffawna means death, to die.

Example: 3 (Qur’an 3:193)

“Our Lord, indeed we have heard a caller calling to faith, [saying], ‘Believe in your Lord,’ and we have believed. Our Lord, so forgive us our sins and remove from us our misdeeds and cause us to die with the righteous.” (Qur’an 3:193)

key word: watawaffanā

https://www.islamawakened.com/quran/3/193/

Ambiguous translations are as follows:

“Gather us to Thee with the pious” — Dr. Laleh Bakhtiar

“And take us with the obedient ones”—The Monotheist Group 2011 edition.

“Take us back to You”—Aisha Bewley

“And take us to You with the ever benign (ones)”—Muhmmed Mahmoud Ghali

“Include us among the righteous people”-Bijan Moeinian

“And take us to Thee with the pious.” -Arthur John Arberry

“And claim us back with the righteous” — N J Dawood (2014)

“You never fail to fulfill your oath” — Ahmed Halusi

44 Translators are in consensus that the term watawaffanā -is to cause to die.

In fact, we would say that N J Dawood, Arberry, Bewley, Bakhtiar or the Monotheist Group, none of them believe that watawaffana here means to be bodily raised up to heaven.

Example: 4 (Qur’an 4:15)

“Those who commit unlawful sexual intercourse of your women – bring against them four [witnesses] from among you. And if they testify, confine the guilty women to houses until death takes them or Allah ordains for them [another] way.” (Qur’an 4:15)

key word: yatawaffāhunna

https://www.islamawakened.com/quran/4/15/

Ambiguous translations are as follows:

“This confinement would be for an indefinite period”- Shabbir Ahmed

“if they repent and correct themselves, then leave them to their own accord”- Ahmed Halusi

Again the consensus here from 52 different disparate translations is that yatawaffāhunna is understood as death or to die.

Example: 5 (Qur’an 4:97)

“Indeed, those whom the angels take [in death] while wronging themselves – [the angels] will say, “In what [condition] were you?” (Qur’an 4:97)

key word: tawaffāhumu

https://www.islamawakened.com/quran/4/97/

The following are ambiguous translations.

“The angels will ask those whom they claim back while steeped in sin”- N J Dawood 2014

“And those the angels take, while still they are wronging themselves”-Arthur John Arberry

“And the angels who take those who wronged themselves will say”-Hasan Al-Fatih Qaribullah

“When the angles take the should of those who [had compromised and in consequence] were unjust to their own souls”-,Bijan Moeinian

“Surely the ones whom the Angels take up, (while) they are unjust to themselves”-Muhammed Mahmoud Ghali

“Indeed, those whom the angels take away while they are wronging themselves” -Ali Quli Qara’i

“The angels ask those they take while they are wronging themselves” -Aisha Bewley,-

“Those whom the Angels take, while they had wronged their souls.”-The Monotheist Group (2011 Edition)

“While the angels are gathering the souls of those who wronged themselves.”-Safi Kaskas

“Those whom the angels will gather up”- T. B Irving

“Truly, those whom the angels gathered to themselves.”-Dr. Laleh Bakhtiar

The overwhelming consensus of 42 translations is that tawaffāhumu is to die by taking the souls.

Example: 6 (Qur’an 5:117) –text that is about Jesus.

key word: tawaffaytanī

https://www.islamawakened.com/quran/5/117/

We know the drill on this crucial passage. So let us see the disparate translations here:

“Thou hast caused me to die”-Muhammad Asad

“But when Thou didst cause me to die”-Shakir

“You did cause me to die”-Wahiduddin Khan

“You did cause me to die”- Safi Kaskas

“Ever since You took my soul”-Abdel Haleem

“And after my life had been done”- Ahmed Ali

“After You caused me to die”-Shabbir Ahmed

“but when you gave me Wafat”-Dr. Kamal Omar (NON COMMITTAL)

“You terminated my life”-Monotheist group-2013

“but when You caused me to die” -Muhammed Shafi

“Thou didst cause me to die”-Maulana Muhammad Ali

“so when You made me die”- Muhammad Ahmed-Samira

“Thou didst cause me to die”-Sher Ali

“When You terminated my life on earth”-Rashad Khalifa

“You caused me to die”- Amatul Rahman Omar

“Thou didst cause me to die” -George Sale

39 Translations overwhelming support the view that tawaffaytanī -is to be raised up, gathered up, recalled. We assume the majority believe bodily and alive.

So in the curious case of Jesus (as) the majority view is not to understand tawaffaytanī as death. That was predictable; as it will be when we get to (Qur’an 3:55).

WHAT ABOUT THE TWO VERSES THAT ARE THAN USED TO SUGGEST THAT JESUS HAS BEEN PUT TO SLEEP FOR THESE LAST 2000 YEARS? (Qur’an 6:60) & (Qur’an 39:42)

That is to say they want to argue that Jesus (as) has been put to sleep and will one day wake up at some unspecified time. Presumably as per various hadith traditions etc.

Example: 7 (Qur’an 6:60)

“And it is He who takes your souls by night and knows what you have committed by day. Then He revives you therein that a specified term may be fulfilled. Then to Him will be your return; then He will inform you about what you used to do.” (Qur’an 6:60)

key word: yatawaffākum

https://www.islamawakened.com/quran/6/60/

Example: 21 (Qur’an 39:42)

“Allah takes the souls at the time of their death, and those that do not die [He takes] during their (manāmihā)sleep. Then He keeps those for which He has decreed death and releases the others for a specified term. Indeed in that are signs for a people who give thought.” (Qur’an 39:42)

key word: yatawaffā

https://www.islamawakened.com/quran/39/42/

This is why we have the well known du’a for going to sleep and rising from sleep:

Narrated Hudhaifa:

Whenever the Prophet (saw) intended to go to bed, he would recite: “Bismika Allahumma amutu wa ahya (With Your name, O Allah, I die and I live).” And when he woke up from his sleep, he would say: “Al-hamdu lil-lahil-ladhi ahyana ba’da ma amatana; wa ilaihi an-nushur (All the Praises are for Allah Who has made us alive after He made us die (sleep) and unto Him is the Resurrection). “

Source: https://sunnah.com/bukhari:6324

Question: Has anyone observed a person sleeping that their body suddenly disappeared or went some where else?

I think we all know the answer is No.

“And He has made me blessed wherever I am and has enjoined up me prayer and zakah as long as I remain alive.” (Qur’an 19:31)

What kind of embellished claims are you going to make about Jesus (as) giving zakat in the heavens while asleep?!!

Here is the interesting point about these verses. If as some of the exegetes want to understand it as ‘you put me to sleep‘ and ‘than raised me up‘ than what about those who say, “No he raises him up first and than will put him to sleep in the future!”

DO TELL US WHICH VERSION IS CORRECT?

They would be taking into account:

“but Allah raised him to Himself. Allah is All-Mighty, All-Wise.” (Qur’an 4:158)

Does that really make any sense? They can’t both be correct.

Also know that Qur’an 5:117 or Qur’an 3:55 can’t be understood as falling asleep. It is actually negated by Qur’an 6:60 and Qur’an 39:42

Why? Allah (swt) either:

Takes souls at the time of their death. If the souls are taken the person(body) dies.
Other souls are taken during sleep-during an unspecified period of time-if they are not returned than they die in their sleep leaving behind a body.
Other souls are taken during sleep-during an unspecified period of time –If they are returned to their body the person lives the course of their natural life until they die in the future.

In all three examples the body is left behind. There are no examples where tawaffā means to taking the soul and the body.

So since our interlocutors in this discussion will absolutely rule out points 1 & 2 with regards to Christ Jesus (as) let us look at point 3.

Let us put up the two verses in consideration and juxtapose them. We will put up two translations that are very user friendly to the ‘he didn’t die and was bodily raised up‘ crowd.

“Behold! Allah said: “O Jesus! I will take thee AND raise thee to Myself and clear thee (of the falsehoods) of those who blaspheme; I will make those who follow thee superior to those who reject faith, to the Day of Resurrection: Then shall ye all return unto me, and I will judge between you of the matters wherein you dispute.” (Qur’an 3:55 Yusuf Ali translation)

“Never said I to them aught except what You did command me to say, ‘worship Allah, my Lord and your Lord’; and I was a witness over them while I dwelt among them; when You did take me up You were the Watcher over them, and You are a witness to all things.” (Qur’an 5:117 Yusuf Ali translation)

Now if we only had Qur’an 5:117 and we were feeling really charitable (despite the fact the word is translated as death every where else)- we could say, “O.K. maybe you have a point“.

However, Qur’an 5:117 has to also be in harmony with Qur’an 3:55 doesn’t it?

This is where our interlocutors are in a most difficult situation. Why are they in a most difficult situation? Qur’an 3:55 says, “mutawaffīka WA rāfiʿuka.”

Thus, their arguments make the Qur’an a redundant revelation.

It would be akin to saying: “I am going to take your soul from your body (just like when we sleep) and than I am going to raise up (presumably) your physical body. It would have been sufficient to just say that Allah (swt) ‘took him up’.

However, we have this slight problem. We have this very troublesome conjunction called ‘WA‘ -AND.

Why does Allah (swt) want you to know that he did something to Jesus (as) before “taking him up”? Couldn’t Allah (swt) just say that he “took him up”?

Why would Allah (swt) say, “I made Jesus fall asleep and than I took him up.” What point is being made there?

“Gabriel replied, ‘Muhammed.’ It was asked, ‘Has he been called?’ Gabriel answered in the affirmative. Then it was said, ‘He is welcomed. What an excellent visit his is!’ The gate was opened. When I went over the second heaven, there I saw Yahya (i.e. John) and `Isa (i.e. Jesus) who were cousins of each other. Gabriel said (to me), ‘These are John and Jesus; pay them your greetings.’ So I greeted them and both of them returned my greetings to me and said, ‘You are welcomed, O pious brother and pious Prophet.’ ”

Source: https://sunnah.com/bukhari:3887

What should we expect concerning the state of those Prophets (May Allah’s peace and blessings be upon them all)?

“The Messiah, son of Mary, is no more than a messenger, certainly the messengers before him have passed away. And his mother was a saintly woman. And they both used to eat (earthly) food. See how We make the revelations clear for them, and see how they are turned away!” (Qur’an 5:75)

So in light of Qur’an 6:60 and Q ur’an 39:42

Are there any indications in Qur’an 5:117 or Qur’an 3:55 that Allah (swt) took a soul out of Jesus -during a sleep phase -only to put it back in, and afterwards raise a body up?

“And has blessed me wherever I might be and has enjoined upon me Prayer and Zakah (purifying alms) as long as I live.” (Qur’an 19: 31)

Is Jesus(as) asleep (hence why he’s not doing zakat-for as long he lives?) being ‘disembodied‘ -meaning his soul is some where and his body is some where else? Yet , he has time for a quick meet and greet with the Blessed Prophet (saw) according to the above hadith?

In fact one of the Mauritanian Shaykhs -Shaykh Salek bin Siddina āl-Māliki whom was called upon to correct Mufti Abu Layth doesn’t buy into the argument of redundancy either.

This Shaykh knows full well what the text says and so he uses a different strategy -to save the hadith traditions-of course!

Read the following article and see for yourself!

Shaykh Salek bin Siddina al-Maliki Return of Jesus: The use of hysteron proteron.

(We have also downloaded this video-you know-in case it mysteriously vanishes)

Here are some notes we took of the video in the post linked to above.

We thought it was interesting. The translator said: @ 0:55 “Isa alayi salam has died a complete death.”

Prima Qur’an comments: “What other kind of death is there?”

@ 3:30 minutes, the translator addresses what the Shaykh says:
“Mutawafikka is a word that can be translated to ‘I will cause you to die.’ It is mentioned in a way that it does not indicate any particular order.”

“Allah says I will cause you to die, and I will raise you to me, it doesn’t it is used…”

@5:11 minutes, the translator addresses what the Shaykh says:

“So this ‘And’ is the type of WA that is being used. Those are both things that are being done, not necessarily in a particular order.” “In the statement that Zayd and Umar came, it doesn’t mean that Zayd came first. Not in any way does it indicate an order of those things.”

Prima Qur’an comments:

Firstly. May Allah (swt) have patience with the translator. The shaykh often would not allow the translator to finish. If the idea is to convey in Arabic let it be conveyed in Arabic, but if there is an agreement that this knowledge is to be transmitted by translation into English, than give the translator time.

Second the respected shaykh knows full well the obvious that ‘mutawafikka‘ means ‘I will cause you to die‘.

Third he definitely is not on board with the interpretation: “No he raises him up first and than will put him to sleep in the future!“

Fourth the shaykh being influenced by the traditions has to make the Qur’an confirm to his presuppositions. As we stated before if it were not for the traditions (which the shaykh brought up quite often) you would wonder if he would have felt the need to use this literary device. In English we call this hysteron proteron.

For example you could say I put on my shoes and socks. No one understands that you put the shoes on and then the socks.

So what is important that we take away from this is that.

The Shaykh understands the word in Qur’an 3:55 means death
A cursory reading of the text would be ‘I will cause you to to die and than elevate you.’
The obvious understanding of the text is made to conform to a literary device. This is obviously based upon the presupposition the shaykh holds to the ahadith.

Another point about Qur’an 5:117

Narrated Ibn `Abbas:

Allah’s Messenger (saw) delivered a sermon and said, “O people! You will be gathered before Allah barefooted, naked and not circumcised.” Then (quoting Qur’an) he said:– “As We began the first creation, We shall repeat it. A promise We have undertaken: Truly we shall do it..” The Prophet (saw) then said, “The first of the human beings to be dressed on the Day of Resurrection, will be Abraham. Lo! Some men from my followers will be brought and then (the angels) will drive them to the left side (Hell-Fire). I will say. ‘O my Lord! (They are) my companions!’ Then a reply will come (from Almighty), ‘You do not know what they did after you.’I will say as the pious slave (the Prophet (as) Jesus) said: And I was a witness over them while I dwelt amongst them. When You took me up. You were the Watcher over them and You are a Witness to all things.’ (Qur’an 5:117) Then it will be said, “These people have continued to be apostates since you left them.”

Source: (https://sunnah.com/bukhari:4625)

Now what is the condition of the Blessed Prophet (saw) at this point when he used that phrase “When you took me up?” It is clear that Allah (swt) took his soul and his body is in Madinah. In other words the Prophet Muhammed (saw) died.

Was he taken body and soul into the heavens?

Example: 8 (Qur’an 6:61)

“And He is the subjugator over His servants, and He sends over you guardian-angels until,when death comes to one of you, Our messengers take him, and they do not fail [in their duties].” (Qur’an 6:61)

key word: tawaffathu

https://www.islamawakened.com/quran/6/61/default.htm

The unanimous decision of 54 translations is that tawaffathu is death.

Example: 9 (Qur’an 7:37)

“And who is more unjust than one who invents about Allah a lie or denies His verses? Those will attain their portion of the decree until when Our messengers come to them to take them in death, they will say, “Where are those you used to invoke besides Allah ?” They will say, “They have departed from us,” and will bear witness against themselves that they were disbelievers.” (Qur’an 7:37)

key word: yatawaffawnahum

https://www.islamawakened.com/quran/7/37/default.htm

“When Our messengers come to gather them”- M.M Pickthall

“Our Messengers drew near to gather them to themselves” -Dr. Laleh Bakhtiar

“Our messengers come to carry them off”-T.B Irving

“So that when Our messengers come to take them”-The Monotheist Group (2011) -changed position in 2013.

“When Our angels arrive to take them back”-Abdel Haleem

“When Our messengers come to take them away”- “Ali Quli Qara’i

“When Our Messengers come to them to take them up”-Muhammed Mahmoud Ghali

“Our Messengers come to take them away.”- Hasan Al-Fatih Qaribullah

“Our messengers come to them, to take them away”- Arthur John Arberry

“Until when Our messengers come to them to take them away”- Sayyed Abbas Sadr-Ameli

44 disparate translations are unanimous in their decision that yatawaffawnahum means to take the souls and or to die.

Worth mentioning is that ‘The Monotheist Group‘ translation changed in 2013.

Example: 10 (Qur’an 7:126)

key word: watawaffanā

https://www.islamawakened.com/quran/7/126/

“And call us to Thyself”-Dr. Laleh Bakhtiar

“Take us back to You”-Aisha Bewley

“And take us to Thyself”-Hamid S Aziz

“Take us to Yourself”-Muhammed Mahmoud Ghali

“Lift us (from the world)”-Dr. Mohammed Tahir Qadri.

“And gather us unto Thee”- Arthur John Arberry.

“And take us to Thyself resigned”-Edward Henry Palmer

47 disparate translations believe that watawaffana is to die.

Even those that don’t translate it as such take for example Dr. Mohmmed Tahir Qadri, do you really think his belief when making this du’a is that Muslims will be taken bodily into the sky? Does anyone really think Aisha Bewley believes this?

Example: 11 (Qur’an 8:50)

“And if you could but see when the angels take the souls of those who disbelieved… They are striking their faces and their backs and [saying], “Taste the punishment of the Burning Fire.” (Qur’an 8:50)

key word: yatawaffā

https://www.islamawakened.com/quran/8/50/

“See how the angels receive”-M.M Pickthall

“Are called to themselves by the angels”-Dr. Laleh Bakhtiar

“See as the Angels take those who have rejected”-The Monotheist Group 2011 -changed in 2013 edition

“When the angels take away the faithless”-Ali Quli Qara’i

“As they take up the ones who disbelieved”, -Muhmmed Mahmoud Ghali

“As the angels take away those who disbelieve”-Talal A. Itani (new translation)

When the angels take the unbelievers”-Arthur John Arberry

47 disparate translations are in agreement that yatawaffa means to separate the soul from the body, to cause to die.

Example: 12 (Qur’an 10:46)

“And whether We show you some of what We promise them, [O Muhammed], or We take you in death, to Us is their return; then, [either way], Allah is a witness concerning what they are doing.” (Qur’an 10:46)

key word: natawaffayannaka

https://www.islamawakened.com/quran/10/46/

“We call thee to Us.”- Dr. Laleh Bakhtiar

“Or retrieve you [first].”-Safi Kaskas

“Or take you to Oursefl”-Ahmed Ali

“Or take you back to Us”- Aisha Bewley

“Or take you away”-Ali Quli Qara’i.

“Or whether We will take you to Ourself”-Hamid S. Aziz

“We definitely take you up to Us” -Muhammed Mahmoud Ghali

“Or We take you back to Us”-Muhammed Taqi Usmani

“Or take you”-Talal A. Itani

“Or We call you unto Us”-Maududi

“We call you towards Us”- Faridul Haque

“Or We call you to Us”- Hasan Al-Fatih Qaribullah

“Or We call you unto Us”- Ahmed Raza Khan (Barelvi)

“We call thee unto Us”-Arthur John Arberry

“Or we will take thee to ourself”-Edward Henry Palmer

“Or whether we first take thee to Ourself”-John Medows Rodwell

“Or claim you back to Us”-N J Dawood (2014)

37 disparate translations are of the view that natawaffayannaka means to cause to die, to separate the soul from the body.

Now there are a few points that need to be mentioned here. Understand that many people who don’t believe that the Prophet (saw) is dead. They believe that the Prophet (saw) was poisoned by a Jewish woman and that made him (saw) a martyr. Therefore, he is alive ‘though we do not perceive it’. However, if you ask them if they believe a body is in the Prophets Mosque in Medina, they will answer ‘of course’.

In fact, every one of those translators who translate as they do asks them point-blank, “Do you believe there is a body in the Mosque in Medina with the Green Dome?”

Remember the point we mentioned earlier about these people making the Qur’an redundant?

Let’s take the translation of Muhammed Mahmoud Ghali

Let us look at he translates the above text:

“And whether We definitely show you something (i.e., some form of punishment) of what We promise them, or We definitely take you up to Us, then to Us will be their return; thereafter Allah is Ever-Witnessing over whatever they perform.” (Qur’an 10:46)

“We definitely take you up to Us” -Muhammed Mahmoud Ghali

Now let us look at he translates Qur’an 3:55

“As Allah said, “O Isa, (Jesus) surely, I am taking you up to Me, and I am raising you up to Me, and I am purifying you of the ones who have disbelieved. And I am making the ones who have closely followed you above the ones who have disbelieved until the Day of the Resurrection. Thereafter to Me will be your return; so I will judge between you as to whatever you used to differ in.” (Qur’an 3:55)

“I am taking you up to Me, and I am raising you up to Me.” – Muhammed Mahmoud Ghali.

Notice the redundancy in the language used? He could have just translated as “I am taking you up to Me” OR “I am raising you up to Me” -because in his mind they both mean the same thing.

This is the exact kind of problems that they run into when they approach the Qur’an with a mind of making it to conform to the oral traditions.

Example: 13 (Qur’an 10:104)

“Say, [O Muhammed], “O people, if you are in doubt as to my religion – then I do not worship those which you worship besides Allah ; but I worship Allah , who causes your death. And I have been commanded to be of the believers.” (Qur’an 10:104)

key word: yatawaffākum

https://www.islamawakened.com/quran/10/104/

“Who will call you to Himself”-Dr. Laleh Bakhtiar

“Who will gather you (all)”-T.B. Irving

“Who will eventually retrieve you back to Him”- Safi Kaskas

“Who takes me”-The Monotheist Group 2011 edition -changed in the 2013 edition.

“Who will take you back to Him”-Aisha Bewley

“Who takes you to Himself”-Hamid S. Aziz

“Who takes you up to Him”-Muhammed Mahmoud Ghali

“I only serve Allah Who will cause (all of) you to”-Maududi

“Who will gather you to Him”-Arthur John Arberry

“Who takes you to Himself”_Edward Henry Palmer

“Who will claim you back”-N J Dawood (2014)

43 disparate translations understand yatawaffākum to mean to terminate the life of, to take the souls, to cause to die.

Example: 14 (Qur’an 12:101)

“My Lord, You have given me [something] of sovereignty and taught me of the interpretation of dreams. Creator of the heavens and earth, You are my protector in this world and in the Hereafter. Cause me to die a Muslim and join me with the righteous.” (Qur’an 12:101)

key word: tawaffanī

https://www.islamawakened.com/quran/12/101/

“Call me to Thyself as one who submits.”-Dr. Laleh Bakthiar

“Gather me in as a Muslim.”-T.B Irving

“Take me as one who has surrendered.”-The Monotheist Group 2011 Edition -changed in the 2013 edition

“O receive me to Thee in true submission.”-Arthur John Arberry

“Take me to Thyself resigned,” -Edward Henry Palmer

49 different disparate translations understand tawaffani as to die , to separate the soul from the body.

Example: 15 (Qur’an 13:40)

“And whether We show you part of what We promise them or take you in death, upon you is only the [duty of] notification, and upon Us is the account.” (Qur’an 13:40)

key word: natawaffayannaka

https://www.islamawakened.com/quran/13/40/

Ambiguous translations are as follows:

“Or call thee to Ourselves”-Dr. Laleh Bakhtiar

T. B Irving and Safi Kaskas finally let us die.

“Or We take thee away.” -Abdul Majid Daryabadi

“We take you back to Us”-Aisha Bewley

“Or take you away”-Ali Quli Qara’i

“Or take you to Ourself”-Hamis S. Aziz

“Or We take you to Us”-Muhammed Mahmoud Ghali

“Or We take you back to Us”-Muhammed Taqi Usamani

“Or We take you away before that happens”-Maududi

“Or call you to Us before it”- Faridul Haque

“Or We call you to Us”- Hasan Al-Fatih Qaribullah

“Or We call you to Us before”- Ahmed Raza Khan (Barelvi)

“Or We lift you.”-Dr. Mohammad Tahir-ul-Qadri

“We call thee to Us”-Arthur John Arberry

“Or we will take thee to Ourself”-Edward Henry Palmer

“Or whether we take thee hence”-John Medows Rodwell

“Or claim you back to Us”-N J Dawood (2014)

37 Disparate translations understand natawaffayannaka to mean to die , to separate the soul from the body.

Example: 16 (Qur’an 16:28)

“The ones whom the angels take in death [while] wronging themselves, and [who] then offer submission, [saying], “We were not doing any evil.” But, yes! Indeed, Allah is Knowing of what you used to do.” (Qur’an 16:28)

Key word: tatawaffāhumu

https://www.islamawakened.com/quran/16/28/

Ambiguous translations are as follows:

“Those whom the angels call to themselves”-Dr. Laleh Bakhtiar

“Whom the angels will carry away”-T.B. Irving

“Those whom the Angels take while they had wronged their souls”-The Monotheist Group 2011 Edition -changed in the 2013 edition.

“Those whom the angels take away while they are wronging themselves”- Ali Quli Qara’i

“Those whom the angels take away while they are wronging their own souls.”-Hamid S. Aziz

“Whom the Angels take up while they are unjust to themselves.”-Muhammed Mahmoud Ghali

“The unjust, who will be seized by the angels, will submit themselves”-Muhammed Sarwar

“Whom the angels take while they were still harming themselves.”-Hasan Al-Fatih Qaribullah

“Whom the angels take while still they are wronging themselves”-Arthur John Arberry

“Those whom the angels took away were wronging themselves;”-Edward Henry Palmer

“Those whom the angels will claim back”- N J Dawood (2014)

43 different and disparate translations have tatawaffāhumu understood to be taken in death.

Example: 17 (Qur’an 16:32)

“The ones whom the angels take in death,[being] good and pure; [the angels] will say, “Peace be upon you. Enter Paradise for what you used to do.” (Qur’an 16:32)

key word: tatawaffāhumu

https://www.islamawakened.com/quran/16/32/

Ambiguous translations are as follows:

“Those whom the angels call to themselves”-Dr. Laleh Bakhtiar

“Whom the angels carry off”-T.B. Irving

“Those whom the Angels take”-The Monotheist Group 2011 Edition-changed in 2013 edition

“Those the angels take in a virtuous state.”-Aisha Bewley

“Those whom the angels take away while they are pure”.-Ali Quli Qara’i

“To those whom the angels take away in a goodly state”-Hamid S. Aziz

“Whom the Angels take up while they are goodly”-Muhammed Mahmoud Ghali

“They will be received by the angels of mercy”-Muhammed Sarwar

“Those who are in a wholesome state when the angels take them”-Talal A. Itani

“Whom the angels take while they are goodly”- Hasan Al-Fatih Qaribullah

“Whom the angels take while they are goodly”-Arthur John Arberry

“To those whom the angels take off in a goodly state:-Edward Henry Palmer

“Whom the angels will claim”-N J Dawood (2014)

41 different and disparate translations understand tatawaffāhumu as to take in death, to take the soul.

Example: 18 (Qur’an 16:70)

“And Allah created you; then He will take you in death. And among you is he who is reversed to the most decrepit [old] age so that he will not know, after [having had] knowledge, a thing. Indeed, Allah is Knowing and Competent.” (Qur’an 16:70)

key word: yatawaffākum

https://www.islamawakened.com/quran/16/70/

Ambiguous translations are as follows:

“He calls you to Himself.” Dr. Laleh Bakhtiar

“Then He will gather you (all) in”-T.B. Irving

“He will take you”-The Monotheist Group 2011 Edition -2013 edition they changed their position.

“Will take you back again”-Aisha Bewley

“Then He takes you away”-Ali Quli Qara’i

“Then He will take you to Himself”-Hamid S. Aziz

“Thereafter He takes you (to Him)”-Muhammed Mahmoud Ghali

“Then He takes you back”-Muhammed Taqi Usmani

“Then He takes you away”-Talal A. Itani

“Then He will gather you to Him”-Arthur John Arberry

“Then He will take you to Himself”-Edward Henry Palmer

“By and bye will he take you to himself”-John Medows Rodwell

“And He will then reclaim you”-N J Dawood (2014)

41 disparate translations understand yatawaffākum- as to cause to die, to separate the soul from the body.

Example 19: (Qur’an 22:5)

“O People, if you should be in doubt about the Resurrection, then [consider that] indeed, We created you from dust, then from a sperm-drop, then from a clinging clot, and then from a lump of flesh, formed and unformed – that We may show you. And We settle in the wombs whom We will for a specified term, then We bring you out as a child, and then [We develop you] that you may reach your [time of] maturity. And among you is he who is taken in [early] death, and among you is he who is returned to the most decrepit [old] age so that he knows, after [once having] knowledge, nothing. And you see the earth barren, but when We send down upon it rain, it quivers and swells and grows [something] of every beautiful kind.” (Qur’an 22:5)

Key word: yutawaffā

https://www.islamawakened.com/quran/22/5/

Prima Qur’an Comments: One thing is certain you cannot escape death. Look at all thes above translators of Qur’an 22:5 who were very reluctant to use the word death or dying. They resisted and resisted and finally they yield.

“And among you there is he whom death will call to itself”-Dr. Laleh Bakhtiar

“[Then] there are some of you who are taken away”-Ali Quli Qara’i –this guy still resist 😉

“And among you there is he who is taken up, (i.e., dies)“-Muhammed Mahmoud Ghali. So now Muhammed Mahmoud Ghali sheds light on what he means by ‘is taken up‘ i.e -death.

“Then We (rear you) that you may attain your (age of) full strength. And among you then is he who is allowed to complete (the normal life-span)”- Dr. Kamal Omar -odd translation

“And some of you die“-Arthur John Arberry

“And of you are some who die“-Edward Henry Palmer

“Some among you die young”-N J Dawood (2014)

Example 20: (Qur’an 32:11) THE MOST POWERFUL VERSE FOR LOOKING AT ALL THESE ODD TRANSLATIONS

Say, “The angel of death will take your soul who has been entrusted with you. Then to your Lord you will be returned.” (Qur’an 32:11)

Key word: yatawaffākum

https://www.islamawakened.com/quran/32/11/

Ambiguous translations are as follows:

“Will gather you”-Muhammed Asad

“Will gather you”-M.M Picthall

“Will call you to itself.”-Dr. Laleh Bakhtiar

“Will gather you in”-T.B Irving

“Will retrieve you”-Safi Kaskas

“Will take you”-The Monotheist Group 2011-the 2013 edition modified their translation

“Will take you up”-Muhammed Mahmoud Ghali

“Will collect you”-Shabbir Ahmed

“Will take you”-Umm Muhmmad Sahih Internationl

“Will reclaim you”-Talal A. Itani

Will gather you”- Hasan Al-Fatih Qaribullah

“Shall gather you”-Arthur John Arberry

“Shall take you away”-Edward Henry Palmer

“Will claim you back.”-N J Dawood (2014)

“Will gather you”-Sayyid Qutb

The reason why this is the most powerful verse yet discussed is because it deals with the angel of death. What does the angel of death do? It is very obvious. The fact that translators who we have seen use that same ambiguity here makes it now both known and clear what they mean.

So for example when we see them use ambiguous terms like:

“gather you”

“call you to itself”

“retrieve you”

“take you up”

“collect you”

“claim you”

“reclaim you”

“summoned”

We now know with certainty that all of these authors meant ‘to die’, ‘to separate the soul from the body’ ‘to take the soul’. What else does the Angel of Death do? Notice you kept seeing practically the same group of people that will over and over use ambiguous terms. Instead of making their case plain in the most obvious situation—”the angel of death” — they still choose to use ambiguous language — which sheds light on their ambiguity in all other places! This actually means that the verb tawaffā (verbal noun: tawaffī) is being translated nearly 100% of the time as to die, to cause to die, to separate the soul from the body!

Thank you! Al hamdulillah!

Example: 21 (Qur’an 39:42)

“Allah takes the souls at the time of their death, and those that do not die [He takes] during their sleep. Then He keeps those for which He has decreed death and releases the others for a specified term. Indeed in that are signs for a people who give thought.” (Qur’an 39:42)

Key word: yatawaffā

https://www.islamawakened.com/quran/39/42/

This is another very powerful verse. Not a single translator can play with the text here. It is as Allah (swt) says,

“We have brought them a Scripture – We have explained it on the basis of knowledge – as guidance and mercy for those who believe.” (Qur’an 7:52)

The beautiful thing about this verse is that death is clearly contrasted with sleep (as explained in a similar verse above).

Here there is 100% unanimous approval from the translators that yatawaffā is death, final death, physical death, taking the soul from the body.

Translators (any of us) can try and play fast & loose with the words of Allah (swt) but sooner or latter we will get caught out.

Example :22 (Qur’an 39:42)

“It is He who created you from dust, then from a sperm-drop, then from a clinging clot; then He brings you out as a child; then [He develops you] that you reach your [time of] maturity, then [further] that you become elders. And among you is he who is taken in death before [that], so that you reach a specified term; and perhaps you will use reason.” (Qur’an 39:42)

Key word: yatawaffa

https://www.islamawakened.com/quran/39/42/

Ambiguous translations are as follows:

“While some of you He recalls”- Maududi

“And some are summoned before completing the whole cycle”-Bijan Moeinian

“Are taken away before”-Edward Henry Palmer

Once again, there is unanimous understanding that ‘yatawaffa’ means to die, to be taken in death, to take the soul, to separate the soul from the body.

Remember as well that these ambiguous terms: ‘summoned’, ‘taken away’, ‘recalled’, ‘gone with the wind’, ‘spirited away’ etc. None of that is ambiguous to us now. It all means having died.

Example: 23 (Qur’an 40:77)

“So be patient, [O Muhammed]; indeed, the promise of Allah is truth. And whether We show you some of what We have promised them orWe take you in death, it is to Us they will be returned.” (Qur’an 40:77)

key word: natawaffayannaka

https://www.islamawakened.com/quran/40/77/

Ambiguous translations are as follows:

“We call thee to Us”-Dr. Laleh Bakhtiar

“Recall you to Us”-T. B. Irving

“Or take you back to Us”-Aisha Bewley

“Or take you away”-Ali Quli Qara’i

“We definitely take you up (to Us)”-Muhammed Mahmoud Ghali

“We recall you”-Farook Malik

“Or take you to Us”-Talal A. Itani

“Or We recall you (from this world)”-Maududi

“Call you to Us”- Hasan Al-Fatih Qaribullah

“Or make you depart from the visible life”-Dr. Mohammed Tahir-ul-Qadri (from the visible life-what’s he mean here make you become invisible?) (walk around cloaked from vision)

“We call thee unto Us”-Arthur John Arberry

“Take thee to ourself”-Edward Henry Palmer

“Or claim you back”-N J Dawood 2014

The unanimous decision is that natawaffayannaka means to cause to die, to take the life of, to separate the soul from the body. The only exception seems to be Dr. Mohammad Tahir Ul Qadri who seems to be offering everyone the power of invisibility; however we are sure that you dear reader will see this is not the case.

Exampe: 24 (Qur’an 47:27)

“Then how [will it be] when the angels take them in death, striking their faces and their backs?” (Qur’an 47:27)

Key word: tawaffathumu

https://www.islamawakened.com/quran/47/27/

Ambiguous translations are as follows:

“When the angels gather them”-M.M Pickthall

“Angels will call them to themselves”-Dr. Laleh Bakhtiar

“Gather them up”-T. B. Irving

“Then the angels take them away”-Ali Quli Qara’i

“Angels take them up”-Muhammed Mahmoud Ghali

“The angels take them”-Arthur John Arberry

Again the unanimous consensus is that tawaffathumu means to die, to cause to die, to take the soul at death, to separate the soul from the body.

Example: 25 (Qur’an 3:55) text that is about Jesus.

Key word: mutawaffīka

https://www.islamawakened.com/quran/3/55/

We all know the drill of how the masses understand these ayats and how both the bulk of majority scholarship want the masses to understand them.

Tawaffā appears in twenty-five passages in the Qur’an, and twice in relation to Christ Jesus (Qur’an 5:117 & Qur’an 3.55).

Conclusion and Summary

The Qur’anic usage of tawaffā is remarkably consistent

The linguistic facts:

Tawaffā / tawaffī appears ~25 times in the Qur’an.
In every uncontroversial context, it means:
- Allah takes the soul
- i.e. death (final death or death-like separation, as in sleep, where the body remains)

Even in verses where translators use softer English (“take”, “gather”, “recall”, “claim”), the underlying meaning is still death, as we convincingly demonstrated by:

Context (Angel of Death, punishment, resurrection)
Cross-comparison with Qur’an 39:42 and 6:60
The translators’ own theology (none believe people are bodily lifted into heaven at death)

In other words:

Lexically, contextually, and theologically, tawaffā in the Qur’an means “to take the soul,” resulting in death.

No neutral reader disputes this.

The problem only appears with Jesus (Q 3:55 and Q 5:117)

We correctly identified the anomaly:

23 verses → tawaffā = death
2 verses about Jesus → suddenly reinterpreted

This inconsistency is not driven by Arabic, grammar, or Qur’anic context.

It is driven by extra-Qur’anic commitments.

The real pressure comes from hadith-based eschatology

Classical Sunni theology developed a very detailed end-times narrative in which:

Jesus is alive
He was raised bodily
He will return physically before the Hour

Once that framework is assumed, the Qur’an must be made to fit it.

So when exegetes reach:

Qur’an 3:55 (mutawaffīka wa rāfiʿuka)
Qur’an 5:117 (falammā tawaffaytanī)

They face a dilemma:

Either:

Read tawaffā consistently → Jesus died
Or preserve the tradition → reinterpret the word

They overwhelmingly choose option 2.

How exegetes resolve the tension (as we have documented)

To preserve the tradition, they resort to:

a) Redefinition

Claiming tawaffā here means:

“taking without death”
“taking the soul temporarily”
“taking body and soul”

➡️ None of these meanings exist elsewhere in the Qur’an

b) Literary devices (e.g., hysteron proteron)

Arguing that:

“wa (and) does not imply order”

So:

“I will cause you to die and raise you”
does not mean death precedes raising

This move is theologically motivated, not text-driven.

As we have noted:

A plain reading already makes sense
The literary device is introduced only because death is unacceptable

c) Strategic ambiguity in translation

Using phrases like:

“take you to Myself”
“recall”
“gather”
“claim back”

Yet the same translators use these exact phrases for ordinary death elsewhere, including:

The Angel of Death (Qur’an 32:11)
Disbelievers being punished
The Prophet Muhammed (saw) himself

This exposes the inconsistency.

The Qur’an 39:42 destroys the “sleep” theory

We highlighted the decisive verse:

Allah takes the souls at the time of their death, and those that do not die during their sleep…

This verse establishes three categories only:

Soul taken → death
Soul taken during sleep → body remains
Soul returned → life continues

There is no category where the body is taken.

So:

“Jesus was asleep for 2000 years”
“Jesus’ soul was taken but his body raised”
“Jesus is alive somewhere bodily”

➡️ None of these fit Qur’anic anthropology

Qur’an 3:55 and the problem of redundancy

The observation here is crucial:

mutawaffīka WA rāfiʿuka

If tawaffā already means “raise bodily,” then:

rāfiʿuka becomes redundant
The verse collapses into tautology

But if tawaffā means death, the verse is elegant and non-redundant:

Death (completion of earthly mission)
Elevation in rank/status with Allah
Purification from accusations
Vindication of followers

This reading:

Fits Qur’anic style
Fits Qur’anic anthropology
Fits Qur’an 5:75 (“messengers before him passed away”)

Why the distress persists?

So we return to our original question.

Why does tawaffā cause so much distress?

Because:

Accepting its Qur’anic meaning forces a revision of inherited eschatology
That revision feels, to many, like undermining tradition
So the text is bent to protect the framework rather than the reverse

In short:

The distress is not linguistic.
It is theological.
And it is inherited, not Qur’anic.

Final takeaway

Our documentation shows that:

The Qur’an is internally consistent
The word tawaffā is not ambiguous in usage
The ambiguity appears only when external narratives are imposed
Once those narratives are removed, the verses about Jesus read plainly

As we concluded:

“If it were not for the traditions, Muslim exegetes would not argue this way at all.”

Jesus (alayi salam) he is dead. He is not coming back!

Open your eyes brothers and sisters, dear truth seekers.

May Allah Guide the Ummah.

May Allah Forgive the Ummah.

4 Comments

Filed under Uncategorized

Tagged as hadith, Ibadi, Islam, jesus, muhammed, quran, second-coming, sunnah, tawaffa, theology

October 21, 2025 · 2:13 am

Critique of the argument that Muhammed wrote the Qur’an.

“Proclaim! (or read!) in the name of thy Lord and the One whom Cherishes, Who created” (Qur’an 96:1)

﷽

We have seen this issue raised by Christians repeatedly. We have also remembered Dr. Anis Shorrosh using it in his debate with Dr. Jamal Badawi. Debate: (Qur’an word of God or word of Muhammed?)

It is one of the reasons why we choose the Yusuf Ali translation above.

One could ask: what was God thinking?

You are approaching a man that is obviously illiterate, and you’re asking him to read, again and again….and yet again.

However, the narrative shows that the term ‘Iqra‘ can mean read (as from a book) or recite, or repeat (as in a repetition).

What we find fascinating is that the account of the Blessed Messenger (saw) and his receiving of the revelation are not found in the Qur’an. Rather, it is found in secondary sources. We think this is very profound.

In the Bible, we would read the historical bits, get some revelation as well as the thoughts of the narrators all mixed in together.

The very fact that the Qur’an does not have a detailed narrative of how the Blessed Messenger (saw) received the revelation speaks well for the Prophet (saw), the Qur’an, and the veracity of Islam.

In fact, it is one of the most remarkable things for us. Because we never hear in the Bible what that was like. What is that moment like when you encounter the divine? What is it like to know that you are being appointed as a Prophet of God? What is your mental state? How does that feel?

That has to be indescribable beyond words! Powerful!

In the Bible, we are just given the impression that one day the Holy Spirit moved Matthew to write, so he picked up his pen and off he went. Not really inspiring. Rather lackluster for a divine encounter.

“So if you are in doubt, [O Muhammed], about that which We have revealed to you, then ask those who have been reading the Scripture before you. The truth has certainly come to you from your Lord, so never be among the doubters.” (Qur’an 10:94)

Question: If Muhammed (saw) were in the habit of reading and writing, he wouldn’t need to ask the people of the book anything. He could simply go to their text for verification.

Now, this is, of course, assuming that they had their text with them.

However, the interesting thing about this passage is asking the Blessed Messenger (saw) to verify the truth outside the Qur’an or at the very least corroborate with what the divine directive was, by checking outside references.

No doubt those who follow the ‘Qur’an Only Religion’ would like to dismiss the dominant narrative for two reasons.

Our colleague was in an exchange with Dr. Shabbir Ahmed, @ our Beacon http://www.galaxydastak.com refuting the points he made that the Blessed Messenger (saw) was the one who wrote the Qur’an. Needless to say, he was banned from the forum for ‘not participating in the project’.

He was initially invited there by a friend and former teacher, Hamza Abdulmalik from IPCI. He believes his former teacher was testing the waters before he decided to leave Islam for the “Qur’an Only Religion“.

The two reasons that ‘Qur’an Only Religion’ would want to reject the dominant narrative are these:

The very first word ‘iqra‘ suggests that the Qur’an is composed in a language that has depth, nuances, clarity, and ambiguity. This takes the wind out of one of their sails. Namely, that the Qur’an is clear; which usually means “Agree with our interpretation.”
The very first word ‘iqra’ also suggests that the Qur’an would be transmitted through both written and oral means. The idea that the Qur’an would be transmitted orally is problematic to those who castigate oral transmission in its entirety.

Understand that point 2. above is their sole reason for making the claim that the Blessed Prophet (saw) wrote the Qur’an. It is because they do not like the idea of the Qur’an being preserved through oral transmission.

This might cause other uncomfortable thoughts like: “What else may be preserved through oral transmission?“

The “Qur’an Only Religion” does not like the historical narrative that has been passed down to us about how the Blessed Messenger (saw) received the revelation.

Let us see if their perspective holds true.

“Read in the name of your Lord Who created. He created man from a clot. Read and your Lord is Most Honorable,” (Qur’an 96:1-3)

If the Blessed Messenger (saw) is being asked to ‘read‘ rather than recite/repeat, where is this text at?

In other words, whoever is telling Muhammed (saw) to read, what exactly is he being asked to read? Is it a divine template? Is this an ethereal revelation that is appearing like a holographic image?

Wouldn’t it make sense to say, ‘write‘?

So let us deal with the next point.

“Who taught (to write) with the pen. Taught man what he knew not.” (Qur’an 96:4-5)

So the “Qur’an Only Religion” will say, “How can Muhammed be taught by the PEN if he cannot write?“

However, this assumes two things.

That this verse does not generally address the gift of literacy, which is a blessing from Allah (swt).
That Muhammed (saw) is the one being addressed here. After all, the verse does say, taught man (plural)…
. To suggest that the above verse is imperative. Meaning that Allah (swt) has taught every person to read that would be incorrect. Vast swathes of humanity still cannot read. The proliferation of literacy is a modern phenomenon.

“In honored sheets, exalted and purified, In the hands of scribes noble, virtuous.” (Qur’an 80:13-16)

It would have been a perfect occasion to say, “I will teach you the use of the pen, or I will teach you that which you know not.”

In fact, we never get an example of the Blessed Messenger (saw) reading the Qur’an to anyone. However, we do have examples of him reciting it.

“A messenger from Allah, reciting pure pages.” (Qur’an 98:2)

“Move not thy tongue concerning the (Qur’an) to make haste therewith. It is for Us to collect it and promulgate it; but when We have promulgated it, follow thou its recital’ (Qur’an 75: 16-19).

Why not ‘move not thy eyes‘ concerning the Qur’an?

Why not ‘move not thy pen‘ concerning the Qur’an?

It is interesting to note here that the Blessed Messenger (saw) was told to not be hasty in his recitation; nothing about ‘move not thy pen‘ concerning the Qur’an.

Now we are going to use a translation of the Qur’an that we think is one of the worst possible. Interestingly enough, this translation gets as close as is grammatically possible to supporting the proposition that the Blessed Messenger (saw) wrote the Qur’an.

So we are going to use a translation that actually favours our interlocutors (Qu’ran only Religion) in this regard.

“Neither did you (O Muhammed SAW) read any book before it (this Quran), nor did you write any book (whatsoever) with your right hand. In that case, indeed, the followers of falsehood might have doubted.” (Qur’an 29:48) – Muhsin Khan translation.

We would encourage the readers to see how this verse is translated from disparate translations from translators with disparate theological backgrounds etc…

http://www.islamawakened.com/quran/29/48/default.htm

The reason we chose the ‘Muhsin Khan’ translation above; is because it can give the impression that Muhammed (saw) didn’t read any book before the Qur’an; meaning he can now! Nor has he (saw) written any book (until now!!)…

So let us put our focus on the second part of this verse…

“In that case, indeed, the followers of falsehood might have doubted.”

Let us say that for the sake of argument we take the understanding of those who claim the Blessed Prophet (saw) wrote the Qur’an. Meaning that, suddenly, Muhammed (saw) is now able to read and write.

How does that alleviate the doubt of unbelievers?

It seems the argument being made is that “Haha, you can’t doubt that the Qur’an is a product of Muhammed because he can read and write, and therefore wrote it!

Erm…….. (stares off blankly into space)….. are we missing something here?

What argument is that? Seriously?

We would encourage anyone to carefully read how “Qur’an Only Religion” will posture in regard to the above verse. They half quote it.

Let us look at some of their other claims.

“Moreover, they say, “Legends of the former peoples which he has written, and they are dictated to him morning and afternoon.” (Qur’an 25:5)

We actually found this argument to be very desperate. The fact that (unbelievers) alleged that the Blessed Messenger (saw) wrote down the Qur’an is now proof that he actually did write the Qur’an?

This is a specious argument for anyone who is intellectually honest.

“We know indeed that they say, “It is a man that teaches him.” The tongue of him they wickedly point to is notably foreign, while this is Arabic, pure and clear.” (Qur’an 16:103)

“Moreover, the Unbelievers would almost trip you up with their eyes when they hear the Message; and they say: “Surely he is possessed!” (Qur’an 68:51)

Let’s stop for a moment on this above claim. The claim that ‘he is possessed.’

This is a very fascinating and insightful claim against our Blessed Prophet (saw). The unbelievers ascribed to the Qur’an a supra natural origin. They were just not ready to say that it came from Allah. However, the fact that even they ascribed to it a supra natural origin is quite powerful.

Let us follow the fuzzy logic given to us by these people who claim that the Blessed Messenger (saw) could read and write the Qur’an.

So here it is:

Just because the (unbelievers) charged Muhammed (saw) with writing the Qur’an, does it also follow that a man taught him the Qur’an?

Just because the (unbelievers) charged Muhammed (saw) that he was possessed means that it is true?

So those people who make such claims would do well to remember it was non-Muslims who charged that the Prophet Muhammed (saw) wrote the Qur’an.

The first claim that the Blessed Messenger (saw) wrote the Qur’an came from (unbelievers). That is the company that followers of the ‘Quran Only‘ religion are in; not the company we would like to be in.

Another text they would use.

“And if he had invented false sayings concerning Us We surely should have seized him by his right hand (or with power and might), And then severed his life-artery.” (Qur’an 69:44-46)

There is certainly a lot to be desired in this translation.

Invented is taqawwala -this should have been translated as spoken

That word is nowhere being used for writing.

See the following: http://corpus.quran.com/qurandictionary.jsp?q=qwl#(69:44:2)

sayings is l-aqawili

So this should read: “And if he had spoken some sayings over Us, We surely should have...”

seized him –la-akhadhna-can be translated as to take or to seize or to call to account.

his right hand-bil-yamini-can be translated as hand or oath.

So this should read: “And if he had spoken some sayings over Us, We surely should have seized him with power and might.”

Alternatively, it could read: “And if he had spoken some sayings over Us, We surely would have called him to account for his oath.”

The first part is how we understand the second part. If someone is speaking and saying it would make sense to say, ‘we seize him by his tongue.’

That is why that argument put forward by the ‘Hafs Qur’an Only Religion’ is easily dismissed. When someone is speaking lies, why is the attention directed towards the hand?

So let us take their understanding and translate it the way they want to: “We surely should have seized him by his right hand.”

Why doesn’t the text before it say:

“So if he had written false sayings concerning Us.”

None of them dare to translate as written.

https://www.islamawakened.com/quran/69/44/

“Had he uttered any other teachings.”-Rashad Khilafa

“Also, had he attributed anything falsely to Us.”-The Monotheist Group.

In fact, the only person trying to be sly among the Quraniyoon in their translation is Shabir Ahmed

“So if he had ascribed his sayings unto Us.” -Shabir Ahmed

Why handle the Qur’an in such a false manner? Why the deception? What is the agenda here?

Was the Qur’an only revealed to those who were literate? Even today, there are vast areas of the world where people cannot read and write. What of the situation in the past? What was the situation of slaves, farmers, and people from other trades?

How was a textual Qur’an distributed to all of these people? If that is the case, why is there a dearth of written Qur’anic material from the early period?

“However, if they turn away, you are responsible only for conveying the message clearly.” (Qur’an 16:82)

If the Blessed Messenger (saw) was writing the Qur’an and the Qur’an is clear, there would be no need for him to explain anything to anyone. He would simply tell them to refer to the book itself! Better yet to their own written copies, parchments, etc. I think we know better.

We think the idea that the Blessed Messenger (saw) wrote the Qur’an is both intellectually lazy and the result of wanting to skirt around the issue of the preservation through oral transmission of the Qur’an.

We think that issues are nuanced, and sometimes a little more academically challenging than we are ready to admit. Some answers are simply not microwavable.

Something else we want to point out. Was it possible that the Blessed Messenger (saw) learned to recognize and understand some words in the Arabic script over time? Of course!

When our colleague was the Executive Docent Officer at the Singapore Sultan Mosque and leading the ATMT (Awareness Through Mosque Tour) program, they used to have fun showing copies of the Qur’an to curious non-Muslims.

They would open a page of the Qur’an that had many usages of the word ‘Allah‘ in Arabic. They would point out the word. They would then ask them to find that word anywhere on the two pages. They did without fail! They asked them to read that word, and they said, ‘Allah’!

For example, they have highlighted the word ‘Allah’ in the Arabic text below. See if you can find at least 3 other examples of it.

This was a great interactive experience for our colleague and them. Our point here is that it’s possible that the Blessed Messenger (saw) was able to recognize words (after all they are simply symbols) and say or repeat what they mean.

“Neither did you (O Muhammed SAW) read any book before it (this Quran), nor did you write any book (whatsoever) with your right hand. If that was the case, indeed, the followers of falsehood might have doubted.” (Qur’an 29:48)

May Allah Forgive the Ummah.

May Allah Guide the Ummah.

5 Comments

Filed under Uncategorized

Tagged as allah, hadith, Ibadi, Islam, muhammed, quran, quran-authorhsip, quran-origins, religion, revelation, sunnah

September 19, 2025 · 1:15 pm

Blowing on Knots. Saving Muslim Marriages

And they learn from them that by which they cause separation between a man and his wife. But they do not harm anyone through it except by permission of Allah. And the people learn what harms them and does not benefit them. But the Children of Israel certainly knew that whoever purchased the magic would not have in the Hereafter any share. And wretched is that for which they sold themselves if they only knew.” (Quran 2:102-103)

﷽

Is it not curious that, out of all the things that people learned concerning magic that an emphasis is put on causing separation between a man and his wife? That there are extremely dark forces at play working against the foundations of a family should be something that we really think about.

In Islam, marriage completes half of one’s faith. 60% of Shari’ah law is focused on the family.

There is a significant gap between the holistic guidance of the Qur’an and Sunnah and the often-mechanistic application of certain legal rulings, particularly concerning marriage and divorce.

The Reality of Supra-Natural Forces and Their Target.

The Qur’an explicitly confirms the existence of magic and the efforts of Shaitan to sow discord, especially within the most sacred of institutions: the family.

“The Shaitan only desires to cause enmity and hatred to spring in your midst by means of intoxicants and games of chance, and to keep you off from the remembrance of Allah and from prayer.” (Qur’an 5:91)

“If an evil impulse from Shaitan provokes you, seek refuge with Allah; He is All-hearing and all-knowing.” (Qur’an 7:200)

“And march forth in the way of forgiveness from your Lord, and for Paradise as wide as the heavens and the earth, prepared for the pious. Those who spend in prosperity and in adversity, who repress anger, and who pardon the people; verily, Allah loves the good-doers.”(Qur’an 3:133-134)

“So whatever you have been given is but enjoyment for this worldly life, but that which is with Allah is better and more lasting for those who believe and put their trust in their Lord. And those who avoid the greater sins, and illegal sexual intercourse, and when they are angry, they forgive.” (Qur’an 42:36)

It can be seen from the aforementioned verses that enmity, anger, hate are things that Shaitan provokes us with. We also see that tempering our anger and forgiveness are more wholesome.

“Say: ‘I seek refuge with the Lord of Daybreak, from the evil of duality, and from the evil of the darkness as it gathers and from the evil of those who blow on knots (l-‘uqadi) and from the evil of an envier when he envies.'” (Qur’an 113:1-5)

From those who ‘blow on knots‘. The term ‘l-uqadi’ .

This term is used in the following instances of the Qur’an:

“There is no blame upon you for that to which you indirectly allude concerning a proposal to women or for what you conceal within yourselves. Allah knows that you will have them in mind. But do not promise them secretly except for saying a proper saying. And do not determine to undertake a (uq’data l-nikahi)marriage contract until the decreed period reaches its end. And know that Allah knows what is within yourselves, so beware of Him. And know that Allah is Forgiving and Forbearing.” (Qur’an 2:235)

“And in case you divorce them even before you have touched them, and you have already ordained for them a marriage-portion, then give her one half of what you have ordained except in case the women remit, or he in whose hand is the (uq’datu l-nikahi) knot of marriage remits; that you remit is nearer to piety. And do not forget the virtue of grace among yourselves; surely Allah is Ever-Beholding of whatever you do.” (Qur’an 2;237)

When you look at those instances of the word, it becomes apparent that ‘blow on knots‘ means ‘blow on marriages’. “Devise plots against marriages.”

The phrase “those who blow on knots” (an-naffathati fil ‘uqad) has a primary meaning referring to sorceresses who literally tie knots and blow spells upon them. However, the linguistic drawn to the “knot of marriage” (‘uqdat an-nikah) in verses 2:235 and 2:237 is a powerful and valid tafsir (interpretation). It highlights that one of the primary objectives of these dark forces is to unravel the sacred bond (‘aqd) between spouses. This is not a minor issue; it is a direct assault on half of a Muslim’s faith.

Aqad literally means to ‘tie’ or to ‘bind’. In English, we have the interesting idiom of ‘tying the knot‘ as a reference to getting married.

The Arabic word Khul means to ‘untie or to disrobe’.

Whereas the word Talaq means to abandon or rid oneself of something.

“Definition of “divorce” (talaq) Literally, the word “divorce” (talaq) means to abandon a thing or get rid of a thing. When an animal tied with a string is untied it is called talaq. If the tied with a string she-camel is untied, the Arabs mention this state as: “talaqa al-naqata talaqan” 23 (The she-camel has been released).”

Source: (Pg 15. Islamic Law of Marriage and Divorce by Shehza Sham)

So, if the term Talaq means to untie, to abandon or to get rid of something, it makes no sense to say to someone “I abandon you” thrice, because in order to be abandoned the second time or the third time just like saying ‘I untie you thrice’. In order to be ‘untied’ a second or third time, you would need to be tied or in a state of ‘aqad’ for a second or third time.

If we take into account that supra-natural forces are at work in bringing about discord in Muslim marriages, why is it not taken into the calculation by certain Muslim jurists and especially those influenced by ‘tassawuf’ when deciding the fate of Muslim marriages?

Here is something that those of our brothers of the Ahl Sunnah need to take on board. If you believe the following haidth, we have a question for you.

Narrated Aisha:

Magic was worked on Allah’s Messenger (saw) so that he used to think that he had sexual relations with his wives while he actually had not (Sufyan said: That is the hardest kind of magic as it has such an effect)…….the hadith is longer.

Source: (https://sunnah.com/bukhari:5765)

If you believe the best of creation, the Blessed Prophet Muhammed (saw), could be affected by magic to the extent that it created a false reality in his personal life, then it is a form of arrogance for any scholar or jurist to dismiss the possibility that ordinary Muslim couples could be acting under similar influences of anger, hatred, miscommunication, and irrational behavior provoked by Shaitan.

Until today, there has been no meaningful engagement in regard to this question.

We also need to keep the following verses in mind:

“O Prophet! When any of you divorce women, divorce them during their period of purity and calculate their ‘idda carefully. And have fear of Allah, your Lord. Do not evict them from their homes, nor should they leave, unless they commit an outright indecency. Those are Allah´s limits, and anyone who oversteps Allah´s limits has wronged himself. You never know, it may well be that after that Allah will cause a new situation to develop.” (Qur’an 65:1)

Even though this is what the Qur’an clearly states, the jurist will allow couples’ marriages to be dissolved without asking questions like:

“Did you intend to divorce your wife while she was in menses?”

If the answer is yes, then you cannot intend to divorce your wife while she is in her menses.

If the answer is “I don’t know”, then again, you cannot intend to divorce your wife on an “I don’t know.”

Yet, we, unfortunately, know of many Muslims who have gone through the divorce process, and they have informed us that the judge, the counselor, didn’t even bother to ask this question. Most unfortunate.

Another aspect of the revelation that unfortunately gets ignored is the following:

“Then, when they have reached their term (3 months), take them back in kindness or part from them in kindness, and call to witness two just men among you, and keep your testimony upright for Allah. Whoso believes in Allah and the Last Day is exhorted to act thus. And whosoever keeps his duty to Allah, Allah will appoint a way out for him…” (Qur’an 65:2)

People do not realize it, but it is very possible for people to part amicably. Sometimes a woman cannot produce children, and she has the option to be a co-wife. Whereas, if a man cannot produce children, he does not have the option to be the co-husband.

People can decide to amicably part if having biological children is an absolute deal-breaker in a relationship. They may find, for various other reasons, that they are not suitable as partners.

Yet, unfortunately, once again, the judges or the counselors do not ask about the emotional state of the man/wife when words are uttered? The answer is no.

“If any men among you divorce their wives by Zihar (calling them mothers), they cannot be their mothers: None can be their mothers except those who gave them birth. And in fact, they use words (both) iniquitous and false: but truly Allah is one that blots out (sins), and forgives (again and again).” (Qur’an)

This verse clearly repudiates those men who would use an idiom or simply a verbal expression to divorce women. This verse is also clear when coupled with other verses about having just two witnesses present, and consultation that it repudiates instant divorce simply through pronunciation.

“They are invited to the book of Allah to settle their dispute”. (Qur’an 3:23)

“And this is a Book which We have revealed as a blessing, so follow it and be righteous, that you may receive mercy”. (Qur’an 6:155).

“Lo! this Qur’an guides to that which is most upright”. (Qur’an 17:9)

The Juristic (Fiqh) Response vs. The Holistic (Tazkiyah) Approach

The Problem: In many contemporary contexts, these two streams have become separated. A judge in a civil or family court, or even an imam acting in an advisory capacity, often wears only the hat of the jurist. They apply the law as a set of rules without the accompanying spiritual and pastoral context that is essential for dealing with something as sensitive as divorce.

The Qur’anic procedure for divorce is not a mere utterance but a process designed for contemplation and reconciliation.

Divorce during Menses (Tuhr): The ruling in (65:1) to divorce women during their period of purity is precisely to prevent a rash decision made in a state of emotional turmoil (which can sometimes coincide with a wife’s menses). A man who says “I divorce you” in a fit of rage during her menses has transgressed Allah’s law. The juristic consensus is that such a divorce is still legally effective but is considered bid’ah (reprehensible innovation) and a sin.

The practical consequence is that the marriage is often considered dissolved, and the crucial pastoral step of questioning the validity of the intention and context is skipped.

The Role of Witnesses and Kindness: Verse (65:2) emphasize kindness, witnesses, and a measured process. This stands in stark contrast to the instantaneous, often unilateral, and highly emotional divorces that occur. The Qur’anic ideal is a mediated separation, not a sudden outburst.

Before any divorce is finalized, a mandatory mediation process should be instituted that involves:

Questioning the emotional state and intention at the time of the utterance.
Investigating possible external factors (family interference, financial stress, etc.).
Recommending ruqyah (Qur’anic healing) if there is a legitimate suspicion of magic or evil eye.
Exhausting all avenues for reconciliation, as the Qur’an commands.

May Allah (swt) sanctify and bless all of your marriages. May Allah (swt) protect you all from the evil eye. May you and your spouse work out your differences. May Allah (swt) make your wife or wives appear as the most loving and beautiful of women. May Allah (swt) make your husband appear to you as the most kind, generous, understanding and handsome of men.

You might be interested in reading the following articles:

Did Imam Al-Shafi’i say you could marry your own daughter?

The position of the Ibadi school on marrying Ahl Kitab

https://primaquran.com/2023/04/05/can-a-child-of-fornication-adultery-be-an-imam/

Adultery and Post Fornication Marriages -Shaykh Juma Muhammed al-Mazrui

https://primaquran.com/2022/10/04/polygyny-and-redundant-revelation/

https://primaquran.com/2022/10/05/the-hypocrisy-of-bidi-talaq-innovated-divorces-weighed-against-the-wisdom-of-the-quran/

May Allah Guide the Ummah.

May Allah Forgive the Ummah.

1 Comment

Filed under Uncategorized

Tagged as allah, fiqh, Ibadi, ibadi-fiqh, ibadi-jurisprudence, Islam, jurisprudence, magic, Marriage, muhammed, muslim, quran, religion, sihr, sorcery, tassawuf, tazkiya, witchcraft

September 9, 2025 · 9:10 am

Why Jesus Is Not The Name of God.

“O People of the Scripture, do not commit excess in your religion or say about Allah except the truth. The Messiah, Isa, the son of Mary, was but a messenger of Allah and His word which He directed to Mary and a soul [created at a command] from Him. So, believe in Allah and His messengers. And do not say, “Three”; desist – it is better for you. Indeed, Allah is but one God. Exalted is He above having a son. To Him belongs whatever is in the heavens and whatever is on the earth. And sufficient is Allah as Disposer of affairs.” (Qur’an 4:171)

﷽

The name of God and the name of Jesus are distinctly different.

“The victor I will make into a pillar in the temple of my God, and he will never leave it again. On him, I will inscribe the name of my God, and the name of the city of my God, the new Jerusalem, which comes down out of heaven from my God, as well as my new name.” (Revelation 3:12)

Prima Qur’an Comment:

From the above text it can be seen that ‘the name of my God‘ AND ‘my new name‘ are distinctly different.

This becomes obvious from the fact that Jesus is a common name, like John, James, or Peter. The above text of Revelation 3:12 was taken from a ‘Red Lettered‘ New Testament, where the words of Jesus are in red.

JESUS IS NOT THE NAME OF GOD…

Many times, our Christians tell us that Jesus is the name of God. It is a name ‘above every name’. After all, how can a person have a personal relationship with God if you don’t know the name of God? I guess that sounds reasonable.

However, what most Christians are not aware of is the fact that the Hebrew language does not have a ‘J‘. So, if the Jews spoke Hebrew, you know they didn’t pronounce Jesus with a ‘J‘.

The other point that is not realized so readily by our Christian sisters and brothers is that Jesus is really quite an ordinary name. It has no power in and of itself. It was a very common name then and it’s still a common name.

In fact, seeing that Spanish is ranked as the number 3 language in the world, Jesus, pronounced ‘Hey Zeus,‘ is a very common name among men in the Latin American community.

So, this is a rather uneventful name. It would be the equivalent of calling someone Chaz, or Lester or Herbert in English.

Feel free to go to Google Translate and listen to how the name ‘Jesus’ is pronounced.

Go to Google Translate and just listen to the name “Jesus” as it is pronounced in Spanish and Greek.

Even more revealing is the fact that Jesus is a ‘bastardized’ (apologies for the terminology) Latin version of the name Yehoshua in Hebrew, or in other words, Joshua.

The name Yeshua appears 29 times in the Tanach.

Yehoshua (Joshua) of Nun is called Yeshua in Nechemyah (Nehemiah) 8:17. Yeshua is the name of the Cohain HaGadol (the high priest) in the time of Zerubavel in Ezra 3:2. It is the name of a Levite under King Hizkiyah (Hezekiah) in 2 Chronicles 31:15. There is even a city called Yeshua in the negev of Yehudah in Nechemyah11:26.

Yeshua is also a shortened version of the word Yehoshua, much like Bill is for William.

Before anyone gets angry with us using the word ‘bastardized’ in relationship to Jesus (may Allah’s peace and blessings be upon him), one must realize that the word ‘bastardized’ means—to modify, especially by introducing discordant or disparate elements.

Source: http://dictionary.reverso.net/english-cobuild/bastardize

After all, you take a very common name, Joshua, which means — ‘God is my salvation’ and turn it into this Latin that sounds a lot like a former Greek god ‘Zeus’.

Remember when the evangelist screams out in the name of ‘Jeeeee zuuus’. Or the Spanish speaker yells out on stage, “In the name of ‘Hey Zeus’.” Jesus /Zeus.

Hey Zeus. Hail Zeus.

HEY ZEUS! HAIL ZEUS!

In the Qur’an the son of Mary is called ‘Isa‘ or ‘Esau‘.

Recall that Hebrew was a dead language for a long time. It was only when Eliezer Ben Yehuda used the Arabic language to help revive Hebrew that it became a vibrant language again.

Source: https://www.haaretz.com/opinion/.premium-eliezer-ben-yehuda-is-turning-in-his-grave-over-israels-humiliation-of-arabic-1.5472510

“One prominent pioneer was Eliezer Ben-Yehuda, the famed Jewish lexicographer widely hailed as the reviver of modern Hebrew, and whose revivalist legacy rested on a genuine recognition of the essential role of Arabic in the rebirth and resurrection of modern Hebrew.“

It is quite possible that some Christians may find it strange to use the name ‘Esau‘ or ‘Isa‘ in place of ‘Jesus‘ as there is a passage in the Bible that says that ‘God hates Esau‘.

“The oracle of the word of the Lord to Israel by Malachi. “I have loved you,” says the Lord. But you say, “How have you loved us?” “Is not Esau Jacob’s brother?” declares the Lord. “Yet I have loved Jacob, but Esau I have hated.” (Malachi 1:1-3)

God hates Jesus but loves Jacob?

Imagine if in place of the word ‘Esau’ you had the word ‘Joshua’. You would have a very interesting passage in the Bible of God saying, “But Jesus, I hate.”

Let’s continue with Eliezer Ben Yehuda.

Since Hebrew, Aramaic, and Arabic are all based upon the same Semitic vowel system, Eliezer used the Arabic language.

A language that was still living and had wide currency to decipher the pronunciation and understanding of the Hebrew language.

“Jesus” was a common name back in the day. In Acts 13:6 there was a magician named Bar Jesus.

“When they had travelled through the whole island as far as Paphos, they met a magician named Bar-Jesus who was a Jewish false prophet.”

In Colossians 4:11 there was a contemporary of Paul called Jesus-Justus

“And Jesus, who is called Justus, who are of the circumcision; these alone are my co-workers for the kingdom of God, and they have been a comfort to me.”

Another interesting example of two people called “Jesus” side by side in the following text:

So, when the crowd had gathered, Pilate asked them, “Which one do you want me to release to you: Jesus Barabbas, or Jesus who is called the Messiah?” (Matthew 27:17).

So, the people had the choice to have Jesus ‘son of the father‘ or Jesus ‘called Messiah‘ killed.

So, the name “Jesus” was a common name, like John, James or Mary.

This doesn’t sound like a ‘Name Above All Names’ to me. It sounds rather common and uneventful.

Do Christians Feel Power in The Name of Joshua?

We are whether we can call upon the name of Joshua and be saved? It is, however, the same as “Jesus”. Why should only the ‘bastardized‘ form of the Latin version of ‘Yehoshua‘ be the only name for salvation?

In other words, is the Christian mission only done in English? No it is not!

So, if there are Jews, wouldn’t they be screaming out ‘Yehoshua‘ in the congregation?

That being the case, why couldn’t they scream out ‘Joshua‘ as it is the Anglicized form?

Joshua Christ?

Imagine using terms like Joshua Christ! Imagine Christian missionaries asking people to accept faith in Joshua? Imagine Benny Hinn jumping up and down and healing people in the name of Joshua! Or imagine John Hagee being slain in the spirit of Joshua Christ!

What about the name Immanuel?

Immanuel is also a common Jewish name which means ‘God is with us‘.

Maher-shalal-hash-baz was called Immanuel in Isaiah 8:8

“It shall pass into Judah and flood it all throughout up to the neck it shall reach; It shall spread its wings the full width of your land, Immanuel!”

So, for Christians to say, “Hey look, there is a prophecy that says he will be called Immanuel, We can tell them that Maher-shalal-hash-baz was also called Immanuel.”

In Matthew 1:23 we read: “Behold, the virgin shall be with a child and shall bear a Son, and they shall call His name Immanuel,” which translated means, “God with us“.”

That this is an example of a failed prophecy plain pure and simple. It’s amazing the lengths that Christian apologists will go through to make this all add up.

In the end, I think that the position of Islam and the Qur’an is very clear. ‘Isa is an Arabized form of the word ‘Esau’. He was born of a virgin named Mariam (Mary).

There is much to be said about the fact that Christians use a name like Jesus (a common name like John, James, or Mary) when describing the ineffable name of the creator.

Maybe there is a way out of this. Maybe, after all, The Creator is not a person, much less person(s).

Since, after all, the words ‘person’ and ‘personality’ come from the Greek word ‘persona’ which means ‘a mask’. Think about it! Tri-Theist Christians believe in a God that is One Being that wears three masks.

In the end, “Jesus” is just a common name, like Chuck, or Daryl or Lester.

We sincerely hope people will read the Qur’an and learn as much as they can about Islam. We hope that Allah Most High opens the breasts and hearts of humanity and that Allah Most Merciful guides us all to what he loves.

“And when they hear what has been revealed to the Messenger, you see their eyes overflowing with tears because of what they have recognized of the truth. They say, “Our Lord, we have believed, so register us among the witnesses.” (Qur’an 5:83)

May Allah Guide the Ummah.

May Allah Forgive the Ummah.

Some faces that day will be radiant. Looking at their Lord. Will we see Allah?

“(Some) faces, that day, will be radiant. Looking towards their lord.” (Qur’an 75:22-23)

﷽

May Allah (swt) reward brother Assad, the servant of Allah (swt) who did the translation from our noble Shaykh and teacher.

From his book “Bughyat al-Rāqī fī Sharḥ Khulāṣat al-Marāqī” By Shaykh Rashid bin Salim Al-Busafi (h)

The Impossibility of Seeing Allah (SWT): Evidences and Analysis.

1. Qur’anic Evidence: The Permanence of Non-Perception

Surah al-An’am 6:103

{لَّا تُدْرِكُهُ الْأَبْصَارُ وَهُوَ يُدْرِكُ الْأَبْصَارَ وَهُوَ اللَّطِيفُ الْخَبِيرُ}
“Vision perceives Him not, but He perceives [all] vision; and He is the Subtle, the Acquainted.”

Linguistic Analysis:
- “لَا” (Lā al-Nāfiyah): Implies permanent negation (“visions do not and will never perceive Him”).
- “الْأَبْصَارُ” (Al-Abṣār): Plural of baṣar (vision), emphasizing all types of sight fail to perceive Him.
- Divine Contrast: Allah’s complete perception of creation vs. creation’s inability to perceive Him underscores His transcendence.
Context: The verse is a declarative praise, not a reproach, confirming Allah’s incomparability.

Surah al-A’raf 7:143: The Case of Prophet Musa (AS)

{قَالَ لَن تَرَانِي}
“[Allah] said, ‘You will never see Me.'”

“لَن” (Lan) vs. “لَا” (Lā):
- “لَن”: Stronger negation, implying eternal impossibility (not just in this world but also the Hereafter).
- Context: A rebuke to the demand for visual perception, linked to the Israelites’ disbelief (Qur’an 2:55).
The Mountain’s Destruction:
- Allah’s tajallī (manifestation) to the mountain reduced it to dust, proving physical creation cannot endure His manifestation.
- Logical conclusion: If a mountain cannot withstand Allah’s presence, how could human vision perceive Him?

3. Linguistic and Theological Principles

A. Meaning of “Idrāk” (الإدراك):

Literally: “To catch up/comprehend fully” (e.g., “أدركته بيدك” = “You grasped it with your hand”).
In the Qur’an: Used for complete perception, not mere sight (e.g., “إِنَّا لَمُدْرَكُونَ” [7:38] = “We are overtaken”).

B. The Three Parts of Ayah 6:103:

Negation of Perception (لَّا تُدْرِكُهُ الْأَبْصَارُ).
Allah’s Full Perception (وَهُوَ يُدْرِكُ الْأَبْصَارَ).
Divine Attributes (وَهُوَ اللَّطِيفُ الْخَبِيرُ).
- “Al-Laṭīf”: The Subtle (beyond physical perception).
- “Al-Khabīr”: The All-Aware (knows creation’s limitations).

C. Muqābala (Contrastive Rhetoric):

The juxtaposition of “لَّا تُدْرِكُهُ الْأَبْصَارُ” and “وَهُوَ يُدْرِكُ الْأَبْصَارَ” emphasizes asymmetry: Creation’s incapacity vs. Allah’s omnipotence.

Refutation of “Seeing Allah in the Hereafter”

A. Qur’an 75:22-23: {وُجُوهٌ يَوْمَئِذٍ نَّاضِرَةٌ إِلَىٰ رَبِّهَا نَاظِرَةٌ}

“نَاظِرَةٌ” (Nāẓirah): Does not necessarily mean “seeing”:
- Alternate meanings: “Awaiting” (e.g., Qur’an 3:77: “وَلَا يَنظُرُ إِلَيْهِمْ” = “He will not look upon them”).
- Context: Contrast between radiant faces (awaiting mercy) and gloomy faces (fearing punishment).
- The correct meaning is confirmed through the context it has been mentioned in, so the Al Nathar (النظر) comes with the meaning of waiting even if it was preceded by (Ila) إلى

“Indeed, those who exchange the covenant of Allah and their [own] oaths for a small price will have no share in the Hereafter, and Allah will not speak to them or look at them on the Day of Resurrection, nor will He purify them; and they will have a painful punishment.” (Qur’an 3:77)

So is it said that, those who sell out Allah’s covenant and their own oaths for a small price, is it said that Allah doesn’t see them in the Akhira?!

This Ayah came in the context of describing the day of judgment, and the day of gathering to be exact. And that’s by the proof of its context {{On that Day ˹some˺ faces will be bright,() Awaiting the mercy of their lord ()And ˹other˺ faces will be gloomy,() ا ِض َرةٌ ُو ُجوهٌ َيْو َمِئٍذ } {.in anticipation of something devastating ن )22ٰ )ى َّ لَ ِإ َنا ِظ َرةٌ )23ِ )إ َرِّب َها َت ن ُظ َبا ِس َرةٌ )24ُّ )ن َوُو ُجوهٌ َيْو َمِئٍذ َأ َع َل َأ ُيف َها ْ ِ ٌرة َقِفا َب { so if (Nathira) (ناظرة (was of the meaning of seeing then it won’t be except on that day; because he described that by saying (on that day) (ذٍيومئ (and those who differ with us they have not agreed on it happening on the gathering, add to that, the ayah came with the style of comparison between two types of faces, so these are radiant, happy, waiting for the mercy of its lord, while the others are contorted and gloomy expecting what will break their backs from punishment. So, it’s in pity waiting for it to come. Add to that that the description by faces in this ayah means the known organ which the feelings appear on. What is in the soul. What the soul is feeling will be expressed on the face. As the contentment and happiness can be identified through his face, and fearful and frightened can also be identified by his face, and the face organ is not the organ responsible for seeing.

B. Hadith of the “Two Gardens”:

Claim: The ridā’ al-kibriyā’ (Cover of Majesty) is the only barrier to seeing Allah.
Rebuttal:
- The “barrier” is an eternal attribute of Allah’s majesty, not a temporary veil.
- Asserting its removal implies Allah changes His essence, which is impossible.

C. Theological Absurdity:

If seeing Allah were possible, it would necessitate:
1. Spatial limitation (violating His transcendence).
2. Change in divine attributes (e.g., “pride” being removed).

5. Critique of Pro-Visual Perception Arguments

A. Misinterpretation of “نَاظِرَةٌ”:

Error: Assuming it means “seeing” despite contextual evidence to the contrary.
Qur’anic Precedent: “وَلَا يَنظُرُ إِلَيْهِمْ” (3:77) cannot mean “He does not see them,” as Allah is All-Seeing.

B. Anthropocentric Fallacy:

Claiming “seeing Allah is the ultimate reward” reduces worship to physical gratification, contrary to the Qur’an’s emphasis on spiritual nearness (e.g., “قُرْبًا إِلَى اللَّهِ” [3:45]).

C. Quotes from Classical Scholars:

Ibn al-Qayyim’s Attribution to al-Shafi’i:“If Muhammed ibn Idris [al-Shafi’i] knew he would not see his Lord in the Hereafter, he would not have worshipped Him.”
- Rebuttal: This contradicts the Qur’anic principle that worship is due to Allah’s lordship, not contingent on visual perception.

This is not acceptable to us. It is as if one links to Imam al-Shafi’i the belief of the Atheist!

And they hold that seeing Allah is the thing that made Allah the Exalted worthy to be worshiped, and that if he Allah Tabaraka wa Ta’ala was not seen in the Akhira then he was not worthy to be worshiped in this dunya, and to you some of what they said: we find ibn Al Qayyim links to Imam Shafi’e that he said “if Mohammed bin Idrees did not known that he won’t see his lord in the akhira then he wouldn’t have worshiped him” and he said “I oppose ibn Aliyyah in everything even in saying La Illaha Illa Allah, as I say: la Illaha Illa Allah that can be seen in the akhira, and he says: La Illaha Illa Allah that cannot be seen in the Akhira…” and in another narration he said “ If Mohammed ibn Idrees was not certain that he’ll see Allah Azza Wa Jal he wouldn’t have worshiped him”. And this is talk that makes bodies grasp, and minds flabbergasted, as this is the Quran within our hands, we do not find that that the worship of Allah the Exalted was conditioned in any position of it with seeing him swt!! This is the belief of the Atheist!

You may see for yourself!

Imam ash-Shafi’i Seeing Allah in The Hereafter

Conclusion

Qur’an 6:103 and 7:143 definitively negate the possibility of seeing Allah in any form.
Linguistic, contextual, and theological analysis confirms “نَاظِرَةٌ” refers to awaiting divine reward, not visual perception.
The idea of “seeing Allah” contradicts His transcendence, immutability, and incomparability.

Final Note: Worship is grounded in acknowledging Allah’s perfection, not in physical encounters.

You may be interested in reading the following:

The Proper Understanding of Musa (as) Request of Seeing Allah.

Those who do good will have the finest reward and more.

Shaykh Juma commentary on Seeing the Lord as you see the moon

On Seeing Allah

Is Distance Necessary to See Allah (swt)? Response to Dr. Hamza Bakri

Salafis debate Ibadis on the issue of seeing Allah in the hereafter.

Seeing Allah: What Every Christian Should Ask Every Salafi. The Form/Shape of Allah?

Madhkali Salafi Faris Al Hammadi The 60 cubit tall Allah?

Irrefutable Proof that the Salafi God is one that can take human form.

Dr. Muhammed Salah teacher of the Salafi Sect Lies about Moses Seeing Allah.

Salafi preacher: We will see Allah’s face in paradise!

Salafi Shaykh Muqbil Al Wadi’i Hadith in Sahih Muslim on Seeing Allah is actually weak!

May Allah (swt) guide you dear reader!

May Allah (swt) guide the Muslim ummah!

Salafi preacher: We will see Allah’s face in paradise!

“The Originator of the heavens and the earth; He made mates for you from among yourselves, and mates of the cattle too, multiplying you thereby; there is nothing like unto Him; and He is the Hearing, the Seeing.” (Qur’an 42:11)

The faculties of seeing (tudriku) cannot grasp Him, and He grasp all–seeing (yudriku), He is the All-Subtle and All-Aware.” (Qur’an 6:103)

“Allah has promised the believing men and believing women Gardens beneath which rivers flow. They shall abide in it. There are delightful dwelling places for them in the Gardens of Eternity. They shall, above all, enjoy the good pleasure of Allah. That is the great achievement.” (Qur’an 9:72)

﷽

My friend had his brother in law send him these clips by a preacher from the Salafi sect claiming people will ‘see the face of Allah’ in the paradise.

The preacher in the above video says:

“O Rabb, show Your Face.” “We want to look at You.” “So Allah (swt) Orders for the Hijab to be removed. And the Hijab of Allah Is Light (Noor).” “And you will see your Lord Like you see the sun at its noon Or the moon at its full. ” “There will be faces looking at their Lord. Looking so much so that Allah” (swt)

“May Allah makes us of those who will lay eyes On the Blessed Face of Allah” (swt)

You ever notice how these people talk about seeing the ‘Face of Allah’ ? Why don’t they ask to see the foot of Allah? Why don’t they ask to see the two right hands of Allah? Why don’t they ask to see the shin of Allah? Why would it be shameful to ask that? Does Allah (swt) have attributes that are shameful? Astaghfiurllah! Of course not!

When I asked this of a brother his response was:

“I guess because the face is considered to be the seat of beauty in human beings.”

Right! However,

“There is nothing like unto Him; and He is the Hearing, the Seeing.” (Qur’an 42:11)

AS FAR AS ALLAH (SWT) REMOVING SOME HIJAB….WELL THINK AGAIN!

Curious to see more?

Like where Imam Shafi’i is reported to have said that if he knew he would not see Allah (swt) he would not worship him, even though Allah (swt) NEVER made that a condition of worshipping him.

Imam ash-Shafi’i Seeing Allah in The Hereafter

Curious to see where our brothers play fast and loose with various text to get you to believe that you will see Allah (swt) on the day of judgement?

On Seeing Allah

Allah (swt) has already told us what the great attainment is! It is not seeing his face!

“Allah has promised the believing men and believing women Gardens beneath which rivers flow. They shall abide in it. There are delightful dwelling places for them in the Gardens of Eternity. They shall, above all, enjoy the good pleasure of Allah. That is the great achievement.” (Qur’an 9:72)

You might benefit from reading the following articles:

Those who do good will have the finest reward and more.

Some faces that day will be radiant. Looking at their Lord. Will we see Allah?

Shaykh Juma commentary on Seeing the Lord as you see the moon

The Proper Understanding of Musa (as) Request of Seeing Allah.

Is Distance Necessary to See Allah (swt)? Response to Dr. Hamza Bakri

Salafis debate Ibadis on the issue of seeing Allah in the hereafter.

Dr. Muhammed Salah teacher of the Salafi Sect Lies about Moses Seeing Allah.

Seeing Allah: What Every Christian Should Ask Every Salafi. The Form/Shape of Allah?

Madhkali Salafi Faris Al Hammadi The 60 cubit tall Allah?

Irrefutable Proof that the Salafi God is one that can take human form.

Salafi Shaykh Muqbil Al Wadi’i Hadith in Sahih Muslim on Seeing Allah is actually weak!

May Allah (swt) guide us to what is beloved to Allah (swt).

May Allah (swt) Guide the Ummah.

May Allah (swt) Forgive the Ummah.

3 Comments

Filed under Uncategorized

Tagged as allah, hadith, Ibadi, Islam, muhammed, muslim, quran, salafi, seeing-allah, spirituality, sunnah, theology

	primaquran on I am at war with the one who i…
	primaquran on Former (Qāḍī al-Quḍāt) of Qata…
	T on Former (Qāḍī al-Quḍāt) of Qata…
	primaquran on About Prima Qur’an: Ibad…
	Khalifa Lifts on About Prima Qur’an: Ibad…

Tag Archives: muhammed

Examination of the word tawaffā in the Qur’an. As it relates to the death of Jesus.

Critique of the argument that Muhammed wrote the Qur’an.

Blowing on Knots. Saving Muslim Marriages

Why Jesus Is Not The Name of God.