Question about the “immortal boys”

 

Are the “immortal boys” or “boys of everlasting youth” Muslim children who died in infancy?.

Praise be to Allaah.
 

 

Allaah says concerning
the people of Paradise (interpretation of the meaning): 

“Immortal boys will go
around them (serving)”

[al-Waaqi’ah 56:17] 

And Allaah says
(interpretation of the meaning): 

“And round about them
will (serve) boys of everlasting youth. If you see them, you would think
them scattered pearls”

[al-Insaan :19] 

Ibn Katheer (may Allaah
have mercy on him) said: This means that some of the children of Paradise
will go around to serve the people of Paradise. Mukhalladoon
(translated here as “immortal” and as “of everlasting youth”) means that
they will appear in one form which will never change; they will not grow
older than that age. Ibn ‘Abbaas (may Allaah be pleased with him) said: They
are young boys who will never die. 

Ibn al-Qayyim (may Allaah
have mercy on him) said: Abu ‘Ubaydah and al-Fara’ said: Mukhalladoon
means that they will not grow old or change. If a man has grown old and has
not turned grey, the Arabs describe him as mukhallad; or if a man
still has his teeth when he has grown old, they call him mukhallad. 

The verse in Soorat
al-Insaan, where Allaah describes them as (interpretation of the meaning): 

“If you see them, you would think them
scattered pearls”

[al-Insaan 76:19] 

means, if you saw them
as they go about tending to their masters’ needs, because there are so many
of them, their faces are so bright and their colours and their garments are
so beautiful, you would think that they were scattered pearls. There can be
no more beautiful comparison or more beautiful scene than pearls scattered
in a place of beauty. 

Ibn al-Qayyim (may Allaah
have mercy on him) said: Allaah likens them to scattered pearls because of
their whiteness and beautiful appearance. 

The fact that they are
scattered means two things: 

1 – It indicates that they
are not idle, rather they are moving about, serving and tending to the
people’s needs 

2 – If pearls are
scattered, especially against a background of gold or silk, it enhances
their beauty more than if they are gathered in one place. 

The scholars differed as to
who these boys are. 

It was narrated from ‘Ali
ibn Abi Taalib (may Allaah be pleased with him) and al-Hasan al-Basri that
what is meant by these boys is the children of the Muslims who died in
infancy and have no good or bad deeds on their records. 

It was narrated that
Salmaan (may Allaah be pleased with him) said: The children of the
mushrikeen are the servants of the people of Paradise. 

Al-Hasan said: They have no
good deeds for which they are to be rewarded and no bad deeds for which they
are to be punished, so they are put in this situation.  

Shaykh al-Islam (may Allaah
have mercy on him) said: There is no basis for this opinion. Majmoo’
al-Fataawa, 4/279 

Ibn al-Qayyim (may
Allaah have mercy on him) said: A hadeeth was narrated concerning that which
cannot be proven. 

And it was said that these
boys are created by Allaah for the people of Paradise, to go around among
them as He wills, without being born (in the usual manner). 

This final view is the one
which was favoured by Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on
him). He was asked about these boys:  Are they the children of the people of
Paradise? 

He replied: The boys who
will go around among the people of Paradise are among those who are created
for Paradise; they are not the children of people of this world. Rather if
the children of people of this world enter Paradise, they will given a
perfect form like the other people of Paradise, in the form of Adam, aged
thirty-three and sixty cubits tall. It was also narrated that their width
will be seven cubits. 

See Majmoo’ al-Fataawa,
4/312. 

Ibn al-Qayyim (may Allaah
have mercy on him) also preferred this view and said: It is most likely that
these boys will be created from Paradise, like al-hoor al-‘ayn, as servants
for them… They are not their children. By Allaah's grace He will cause their
children to be served alongside them, not to become servants to them. 

See also the answer to
question no. 6496 

And Allaah knows best.

 

Which is more sound, Tafseer Ibn Katheer or Tafseer al-Tabari?

 

Which is more sound, Tafseer Ibn Katheer or Tafseer al-Tabari?.

Praise be to Allaah.

Each of these Tafseers
was written by a great Sunni scholar, and the scholars still recommend
them. Each of them has its own characteristics which means that the seeker
of knowledge cannot show preference to one of them over the other. There
follow a few comments on these two Tafseers. 

1 – Tafseer al-Tabari 

Imam Muhammad ibn Jareer
al-Tabari was born in 224 AH and died in 310 AH, at the age of eighty-six,
in the region of Tabaristan. 

His Tafseer is entitled Jaami’ al-Bayaan fi Ta’weel
Aayi-‘l-Qur’aan. 

Abu Haamid al-Isfaraayini
said: If a traveller were to travel to China in order to obtain it, that
would not be too much.  

Tabaqaat al-Mufassireen by
al-Dawoodi, 2/106. 

Ibn Khuzaymah said: I
have read it from beginning to end and I do not know of anyone on the face
of the earth who is more knowledgeable than Ibn Jareer. 

Siyar A’laam al-Nubala’, 14/273. 

Shaykh al-Islam Ibn Taymiyah said: With regard to the
Tafseers that are in circulation among the people, the most sound of them is
the Tafseer of Muhammad ibn Jareer al-Tabari, for he mentions the views of
the salaf with proven isnaads, and there is no bid’ah (innovation) in it,
and he does not transmit reports from dubious sources such as Muqaatil ibn
Bukayr and al-Kalbi. 

Majmoo’ al-Fataawa, 13/358. 

He also said in Muqaddimah fi Usool al-Tafseer (p.
35), concerning the Tafseer of Ibn Jareer: 

It is one of the best and greatest of Tafseers. 

He relied on the views of three generations of mufassireen
among the salaf, namely the Sahaabah, the Taabi’een, and the followers of
the Taabi’een, and he quotes their opinions with isnaads going back to them.
This is an important feature of his book which is not present in many of the
books of Tafseer that are in circulation among us. But this feature does not
matter to many ordinary Muslims who are not able to research isnaads and
distinguish sound isnaads from weak ones; all they want is to know whether
an isnaad is sound or weak by means of a clear and brief statement to that
effect.  

When he has finished quoting their opinions, he states which
he thinks is most likely to be correct, then he describes how he reached
that conclusion.  

2 – Tafseer Ibn Katheer 

His full name is Abu’l-Fida’ Ismaa’eel ibn Katheer
al-Dimashqi, d. 774 AH. 

His Tafseer is entitled Tafseer al-Qur’aan il-‘Azeem. 

Al-Suyooti (may Allaah
have mercy on him) said concerning this Tafseer: Nothing like it has ever
been written. 

Tadhkirat al-Huffaaz, p. 534. 

This Tafseer is based on
commentary by quoting texts – verses and ahaadeeth – and its fame is second
to the fame of al-Tabari among later scholars. 

It is written in an excellent and easy style which is not
longwinded or boring, or too short and boring.  

He explains verses by quoting other verses, and he quotes
appropriate verses which explain the verse under discussion; then he quotes
ahaadeeth that have been narrated on the same topic as the verse, and he
quotes the isnaads of some, especially those that were narrated by Imam
Ahmad in his Musnad, as he is one of those who memorized al-Musnad.
He discusses the soundness and weakness of the ahaadeeth in most cases,
which is an important feature of his Tafseer. Then he quotes the views of
the salaf, including the Sahaabah and Taabi’een, and he states which view he
believes to be superior. He also avoids odd dissenting opinions. 

Muhammad ibn Ja’far
al-Kataani said of it: It is full of ahaadeeth and reports with the isnaads
of those who narrated them and discussion of how sound or weak they are. 

Al-Risaalah al-Mustatrafah, p.
195  

He draws attention to the shar’i attitude towards the
Israa’eeliyyaat (reports from Jewish sources) and quotes some of them in his
commentary on some verses. 

Conclusion: 

No seeker of knowledge can do without these two books. With
regard to which is superior, nothing like the Tafseer of Ibn Jareer
(al-Tabari) has been written since. It is essential for scholars and seekers
of knowledge, but it is not appropriate for ordinary people because they are
not qualified to understand it properly. The Tafseer of Ibn Katheer is more
appropriate for the ordinary people, and there is much in it from which
scholars and seekers of knowledge can benefit. 

And Allaah knows best.

The last soorah of the Qur’aan to be revealed

 

What the last soorah of the Qur’aan to be revealed.

Praise be to Allaah.
 

 

The last soorah of the Qur’aan to be revealed
was Soorat al-Nasr (“When there comes the Help of Allaah (to you, O Muhammad against your enemies) and the Conquest (of
Makkah)” [al-Nasr 110:1 – interpretation of the meaning]). This is the view of Ibn ‘Abbaas (may Allaah be pleased with
him). Muslim (3024) narrated that ‘Ubayd-Allaah ibn ‘Abd-Allaah ibn ‘Utbah said: “Ibn ‘Abbaas said to me, ‘Do you know the last soorah of the
Qur’aan that was revealed in full?’ I said, ‘Yes, “When there comes the Help of Allaah (to you, O Muhammad against your
enemies) and the Conquest (of Makkah)” [al-Nasr 110:1 – interpretation of the meaning]].’ He said, ‘You have spoken the
truth.’” 

This is supported by the saheeh report from
‘Umar and Ibn ‘Abbaas (may Allaah be pleased with them both) that this soorah was a sign that the death of the Prophet (peace and blessings
of Allaah be upon him) was approaching. 

Al-Bukhaari (4970) narrated that Ibn ‘Abbaas
said: “‘'Umar used to make me sit with the elderly men who had fought in the Battle of Badr. Some of them felt it (did not like that) and said to
'Umar ‘Why do you bring in this boy to sit with us when we have sons like him?’ 'Umar said, ‘Because of what you know of his position (i.e. his
religious knowledge.)’ One day 'Umar called me and made me sit in the gathering of those people; and I think that he called me just to show them
(my religious knowledge). 'Umar then asked them (in my presence). ‘What do you say about the interpretation of the verse in which Allaah says
(interpretation of the meaning):  

“When there comes the Help of Allaah (to
you, O Muhammad against your enemies) and the Conquest (of Makkah).”

[al-Nasr 110:1]?’ 

Some of them said, ‘We are ordered to praise Allaah and ask for His forgiveness when Allaah's
Help comes to us and we prevail (over our enemies).’ Some others kept quiet and did not say anything. On that, 'Umar asked me, ‘Do you say the
same, O Ibn 'Abbas?’ I said, ‘No.’ He said, ‘What do you say then?’ I said, ‘That is the sign of the death of the Messenger of Allaah (peace
and blessings of Allaah be upon him) which Allah informed him of. Allaah said (interpretation of the meaning):  

“When there comes the Help of Allaah (to
you, O Muhammad against your enemies) and the Conquest (of Makkah).

And you see that the people enter Allaah’s
religion (Islam) in crowds.

So glorify the Praises of your Lord, and
ask His forgiveness. Verily, He is the One Who accepts the repentance and Who forgives”

[al-Nasr 110:1-3] 

At that 'Umar said, ‘I do not know anything
about it other than what you have said.’” 

Al-Baraa’ ibn ‘Aazib (may Allaah be pleased
with him) said that the last soorah to be revealed was Baraa’ah (al-Tawbah). 

Al-Bukhaari (4329) and Muslim (1618) narrated
that al-Baraa’ ibn ‘Aazib said: “The last soorah to be revealed was Baraa’ah, and the last verse to be revealed was (interpretation of the
meaning): 

‘They ask you for a legal verdict. Say:
“Allaah directs (thus) about Al‑Kalaalah (those who leave neither descendants nor ascendants as heirs)’

[al-Nisa’ 4:176] 

‘Aa’ishah (may Allaah be pleased with her)
said: “The last soorah to be revealed was al-Maa’idah.” 

Ahmad (25588) narrated that Jubayr ibn Nufayr
said: “I entered upon ‘Aa’ishah and she said, ‘Do you read Soorat al-Maa'idah?’ I said, ‘Yes.’ She said, ‘It is the last soorah to be revealed, so
whatever you find in it of halaal, accept it as halaal, and whatever you find in it of haraam, accept it as haraam.’ I asked her about the
attitude of the Messenger of Allaah (peace and blessings of Allaah be upon him), and she said, ‘The Qur’aan.’” This hadeeth was classed as
saheeh by Shu’ayb al-Arna’oot in Tahqeeq al-Musannad. 

There is no proven hadeeth from the Prophet
(peace and blessings of Allaah be upon him) which states which was the last soorah of the Qur’aan to be revealed. This is why the Sahaabah
differed and each of them said what his ijtihaad led him to. 

Al-Bayhaqi (may Allaah have mercy on him)
said: The differing opinions may be reconciled by noting that each of them replied according to the knowledge that he had. This was quoted from
him by al-Mubaarakfoori in Tuhfat al-Ahwadhi. 

And Allaah knows best.

 

Meaning of the verse “And raise the dust in clouds the while” [al-‘Aadiyaat 100:4 – interpretation of the meaning]

 

I would like to know the most accurate translation of one of the Quranic Ayah in English. The Surrah number is 100 and the Ayah number is 4.
My questions are:


1. Is the Arabic words raised, dust, in, and clouds found in that Ayah?


2. If yes, then what are the words in Arabic that are used in Quran 100:4 as raised, dust, in, and clouds?


3. If there is any translator of the Quran who has translated Ayah 100:4 most accurately, what is his/her name?


4. Can you please list all the Arabic words that are used in Ayah 100:4 separately along with the English translation?

Praise be to Allaah.
   

 

1 – The words “raise” and “dust” are present in the meaning
of the verse. The word “in” is not present as such, but this meaning is
indicated because dust can only be raised “in” the air. The word “clouds” is
not present as such and is not implied by the wording. 

2 – The word “raise” has many synonyms in the Qur’aan, such
as the following: 

(a)    
Al-Nash’
(bring up, originate, rise), as in the verses (interpretation of the
meaning):

“And it is He Who brings up (or originates) [yunshi’] the
clouds, heavy (with water)”

[al-Ra’d 13:12]

“Verily,
the rising [naashi’ah] by night (for Tahajjud prayer) is very hard and most
potent and good for governing oneself, and most suitable for (understanding)
the Word (of Allaah)”

[al-Muzzammil 73:6] 

(b)   
al-Hadab
(mound, hill), as in the verse (interpretation of the meaning):

“Until, when Ya’jooj
and Ma’jooj (Gog and Magog people) are let loose (from their barrier), and
they swoop down from every mound [hadab]”

[al-Anbiya’ 21:96]

Al-Farra’ said: (this means) from every hill and elevated
place. 

(c)    
al-‘Urooj
(ascent), as in the verse (interpretation of the meaning):

“The angels and the
Rooh [Jibreel (Gabriel)] ascend [ta’ruju] to Him in a Day the measure
whereof is fifty thousand years”

[al-Ma’aarij 70:4].

This means: ascending or rising up. 

(d)   
al-Mawj
(wave), as in the verse (interpretation of the meaning):

“So it (the ship)
sailed with them amidst waves [mawj] like mountains”

[Hood 11:42]

Mawj refers to water rising
above water. 

(e)    
al-Rabwah
(high ground), as in the verse (interpretation of the meaning):

“And We made the son of Maryam (Mary) and his mother as a
sign, and We gave them refuge on high ground [rabwah], a place of rest,
security and flowing streams”

[al-Mu’minoon 23:50]

The word rabwah refers to an elevated place. 

(f)     
al-Nashz
(rising up), as in the verse (interpretation of the meaning):

“O you who believe!
When you are told to make room in the assemblies, (spread out and) make
room. Allaah will give you (ample) room (from His Mercy). And when you are
told to rise up [anshuzu] [for prayers, or Jihaad (holy fighting in Allaah’s
Cause), or for any other good deed], rise up”

[al-Mujaadilah 58:11]

Nushooz means rising up 

With regard to the word dust, another word with the same
meaning is also used in the Qur’aan, which is the word haba’, as in
the verses (interpretation of the meaning): 

“And We shall turn to whatever deeds they (disbelievers,
polytheists, sinners) did, and We shall make such deeds as scattered
floating particles of dust [haba’]”

[al-Furqaan 25:23] 

With regard to the word “clouds”, several synonymous words
are used in the Qur’aan, such as the following: 

(a)    
al-mu’siraat
(rain clouds), as in the verses (interpretation of the meaning):

“And We have sent down from the rainy clouds
[al-mu’siraat] abundant water”

[al-Naba’ 78:14] 

(b)   
al-muzn
(rain clouds), as in the verses (interpretation of the meaning):

“Is it you who
cause it from the rain clouds [al-muzn] to come down, or are We the Causer
of it to come down?”

[al-Waaqi’ah 56:69] 

3 – One of the best commentaries on the Qur’aan in general,
in the sense that it includes all kinds of tafseer (commentary) and is based
on sound belief is the Tafseer of al-Tabari among the earlier
scholars and the Tafseer of Ibn Katheer among the later scholars. 

In his commentary on the verse:

“And raise the dust in clouds the while”

[al-‘Aadiyaat 100:4 – interpretation of the meaning] 

al-Tabari said: “Fa atharna bihi naq’an (translated
here as ‘And raise the dust in clouds the while’)” means, they raise up dust
(or dust clouds) in the valley. 

The ha’ in the
word bihi alludes to a noun of place which is not mentioned
specifically, because it is known that dust can only be stirred up from a
place, and the listeners will understand that with no need to mention it
specifically. 

The mufassireen said something similar to that which we have
mentioned. 

Tafseer al-Tabari, 30/275, 276 

Ibn Katheer said in his commentary on the same verse:

 The word ghubaar means a battle ground where horses
fight.

 Tafseer Ibn Katheer,
4/542.

 The verse word-for-word is as follows:

 Fa atharna bihi naq’an

 Fa atharna

 Then
they (the horses) raised in clouds

 Bihi

 In it (i.e., in the place where the horses are running) 

Naq’an

 The dust.

 And Allaah knows best.

No contradiction between the two aayahs

 

How can we reconcile between these two aayahs (interpretation of the meanings):
“Verily, Allaah forgives not that partners should be set up with Him (in worship), but He forgives except that (anything else) to whom He wills”
[al-Nisa’ 4:48]
and
“And verily, I am indeed forgiving to him who repents, believes (in My Oneness, and associates none in worship with Me) and does righteous good deeds, and then remains constant in doing them (till his death)”
[Ta-Ha 20:82]
Is there any contradiction between them?

Praise be to Allaah. 
There is no contradiction between them. The first aayah refers to one who dies in shirk (associating others with Allaah) without having repented from it. He will not be forgiven and his abode will be Hell, as Allaah says (interpretation of the meanings):
“Verily, whosoever sets up partners (in worship) with Allaah, then Allaah has forbidden Paradise to him, and the Fire will be his abode. And for the Zaalimoon (polytheists and wrongdoers) there are no helpers”
[al-Maa'idah 5:72]
“But if they had joined in worship others with Allaah, all that they used to do would have been of no benefit to them”
[al-An’aam 6:88] 
And there are many similar aayahs.
The second aayah –  
“And verily, I am indeed forgiving to him who repents, believes (in My Oneness, and associates none in worship with Me) and does righteous good deeds, and then remains constant in doing them (till his death)”
[Ta-Ha 20:82 – interpretation of the meaning] –
refers to those who repent. Similarly Allaah says (interpretation of the meaning):
“Say: O ‘Ibaadi (My slaves) who have transgressed against themselves (by committing evil deeds and sins)! Despair not of the Mercy of Allaah, verily, Allaah forgives all sins. Truly, He is Oft‑Forgiving, Most Merciful”
[al-Zumar 39:53]
The scholars are agreed that this verse refers to those who have repented. And Allaah is the Source of strength.

 

Is the Prophet peace and blessings of Allaah alive and present on the earth at this time?

 

the following article was published stating that the prophet’s spirit is omnipresent at all times (may allah bless him & give him peace). below is most of their article and their proofs. is what they say the truth? 


it is the contention and the belief of the ahle sunnat wal jamaat that the holy prophet(sallal laahu alaihi wasallam) is : (a). present & seeing at all times , (b). aware and witnessing the creation of allah , (c). able to be present in several places at the same time . 


" 'o' nabi (communicator of the unseen) we have sent you as a witness." (s33 v45). 2). "then how shall it be, when we bring up a witness from each nation (of each prophet) and 'o' beloved messenger we will bring you as a witness and guardian against all those." (s4 v41)


observe that the holy prophet(sallal laahu alaihi wasallam) is being called a witness to all the nations that allah has put upon this earth. therefore, the holy prophet(sallal laahu alaihi wasallam) must have been present before his earthly appearance and is still present after this earthly demise, otherwise he cannot be called upon as a witness in the true sense of the word. there are many other verses of the holy quran that call upon the holy prophet(sallal laahu alaihi wasallam) to be a witness. and a witness can only be someone who is haazir & naazir.


a technical point: the following quranic verses are often quoted to show that the holy prophet(sallal laahu alaihi wasallam) was not present and seeing before his earthly appearance : "and you('o' prophet) were not with them(present) when they cast their pens(to decide) which of them should be mary's guardian." (s3 v44)


"the prophet was not present when musa was called upon tur" (s28 v46) yes, the holy prophet(sallal laahu alaihi wasallam) was not present (physically speaking) at these .

The Messenger (peace
and blessings of Allaah be upon him) is the best and most perfect of
creation, and the most beloved to Allaah and the most honoured by Him.
But this does not mean that his human characteristics are to be denied,
or that any of the duties of worship which are due only to Allaah should
be directed to him. The Messenger
(peace and blessings of Allaah be upon him) was a human being who suffered
from sickness and real death the same as any other human being. Allaah
said (interpretation of the meaning): 

“Verily, you (O Muhammad) will die,
and verily, they (too) will die” [al-Zumar 39:30] 

“And We granted not to any human
being immortality before you (O Muhammad); then if you die, would they
live forever?” [al-Anbiyaa’ 21:34]

 The Messenger
(peace and blessings of Allaah be upon him) died and was buried in his
grave, hence al-Siddeeq Abu Bakr (may Allaah be pleased with him) said:
“Whoever used to worship Muhammad, Muhammad has died, but whoever used
to worship Allaah, Allaah is alive and will never die.”

 The fact that the Prophet
(peace and blessings of Allaah be upon him) was a witness, a bringer
of glad tidings and a warner, and that he will be a witness on the Day
of Resurrection, does not mean that he is present among all nations,
or that he (peace and blessings
of Allaah be upon him) will remain alive until the Day of Resurrection,
or that he sees and witnesses whilst he is in his grave. Witnessing
does not only mean seeing. Rather he will testify against the nations
by means of what Allaah tells him, for he does not know the unseen.
Allaah says (interpretation of the meaning):

“… and If I had the knowledge of the Ghaib (Unseen), I should have secured
for myself an abundance of wealth…”[al-A’raaf 7:188]

 The Prophet
(peace and blessings of Allaah be upon him) does not have the ability to be present in numerous places; he is in only one place, which is his grave, and this is according to the consensus of the Muslims.

Was Muhammad (peace and blessings of Allaah be upon him) the first to be created?

 

Is it permissible for the Muslim to say in praise of Muhammad (peace and blessings of Allaah be upon him), “Yaa awwal khalq Allaah (O first of the creation of Allaah)”?

Praise be to Allaah. 

 Muhammad (peace and blessings
of Allaah be upon him) is the best of the creation of Allaah, and the
highest in status. But he is not the first of the creation of Allaah.
The first thing that Allaah created was the Throne, not Adam or Muhammad
(peace and blessings of Allaah
be upon him). With regard to the reports that Allaah created Muhammad
from light and put his name next to His Name, and that when Adam was
created and the spirit was breathed into him, he saw that his name was
written by the Throne – there is no proof that any of these reports
were narrated from the Prophet
(peace and blessings of Allaah be upon him). And Allaah knows best.