Friday 15 February 2019

Jewish Circumcision "Sucks"







According to Jewish tradition on circumcision, we learn they had a pretty disturbing way performing this surgery.  Jews regard circumcision as a covenant to Yahweh thus, they perform the act of circumcising a new born child as a devotion following the covenant made to Abraham. Each Jewish child must be circumcised so he is purified  and  join the covenant which his forefathers agreed to as part of the faith in God.

The question is, how was circumcision performed during ancient days? Well, the question to the answer is not limited.



The Circumcision Ritual
Circumcision consists of three actions: milah — cutting the foreskin with a knife, peri'ah — ripping the membrane with a fingernail, and mezizah — applying the mouth to the baby's bleeding penis and sucking blood from the wound.



MISHNAH. WE PERFORM ALL THE REQUIREMENTS OF CIRCUMCISION ON THE SABBATH. WE CIRCUMCISE, UNCOVER [THE CORONA], SUCK [THE WOUND], AND PLACE A COMPRESS AND CUMMIN UPON IT. IF ONE DID NOT CRUSH [THE CUMMIM] ON THE EVE OF THE SABBATH, HE MUST CHEW [IT] WITH HIS TEETH AND APPLY [IT TO THE WOUND] …
— Babylonian Talmud, Tractate Shabbath 133a
Soncino 1961 Edition, pages 668-669


GEMARA. … WE SUCK OUT, etc. R. Papa said: If a surgeon does not suck [the WOUND], it is dangerous and he is dismissed. It is obvious? Since we desecrate the Sabbath for it, it is dangerous? — You might say that this blood is stored up, therefore he informs us that it is the result of a wound, and it is like a bandage and cummin: just as when one does not apply a bandage and cummin there is danger, so here too if one does not do it there is danger …
— Babylonian Talmud, Tractate Shabbath 133b
Soncino 1961 Edition, page 672


he method to be adopted is laid down thus: 'One excises the foreskin, [that is] the entire skin covering the glans, so that the corona is laid bare. Afterwards, one tears with the fingernail the soft membrane underneath the skin, turning it to the sides until the flesh of the glans appears. Thereafter, one sucks the membrane until the blood is extracted from the [more] remote places, so that no danger [to the infant] may ensue; and any circumciser who does not carry out the sucking procedure is to be removed [from his office].' … The operation itself, then, consists of three distinct acts: the excision of the prepuce; the laceration of the mucous membrane covering the glans; and the sucking of the blood from the interior of the wound.
— Rabbi Lord Jakobovits (
Jewish Medical Ethics: A Comparative and Historical Study of the Jewish Religious Attitude to Medicine and Its Practice, New York: Bloch Publishing Company, 1959, pages 193-194)



The Jewish Encyclopedia (1906) gives this detailed description:
The operation [circumcision] consists of three parts: "milah," "peri'ah," and "mezizah." 

Milah: The child having been placed upon a pillow resting upon the lap of the godfather or "sandek" (he who is honored by being assigned to hold the child), the mohel exposes the parts by removal of garments, etc., and instructs the sandek how to hold the child's legs. The mohel then grasps the prepuce between the thumb and index-finger of his left hand, exerting sufficient traction to draw it from the glans, and places the shield (see Fig. 1, next column) in position just before the glans. He now takes his knife and with one sweep excises the foreskin. This completes the first act. The knife (see Fig. 3) most commonly used is double-edged, although one like those ordinarily used by surgeons is also often employed.

Peri'ah: After the excision has been completed, the mohel seizes the inner lining of the prepuce, which still covers the glans, with the thumb-nail and index-finger of each hand, and tears it so that he can roll it fully back over the glans and expose the latter completely. The mohel usually has his thumb-nail suitably trimmed for the purpose. In exceptional cases the inner lining of the prepuce is more or less extensively adherent to the glans, which interferes somewhat with the ready removal; but persistent effort will overcome the difficulty.

Mezizah: By this is meant the sucking of the blood from the wound. The mohel takes some wine in his mouth and applies his lips to the part involved in the operation, and exerts suction, after which he expels the mixture of wine and blood into a receptacle (see Fig. 4, below) provided for the purpose. This procedure is repeated several times, and completes the operation, except as to the control of the bleeding and the dressing of the wound. 



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In short during circumcision blood from the baby's penis has to be sucked. This is not only the tradition but also a custom. Jewish rabbis through centuries have been performing this act.

Jesus of the Bible would have been no exception to this Jewish tradition of circumcision.



 On the eighth day, when it was time to circumcise the child, he was named Jesus, the name the angel had given him before he was conceived. (Luke 2:21)


We read from the account of Luke, Jesus was circumcised when he was a baby. We also know from Jewish traditions how circumcision was performed. Now the question is did the rabbis who circumcised Jesus know he was circumcising God? If so was the same rabbi aware he was putting the penis of Yahweh in his mouth sucking the blood? If you say Jesus was a man or baby in this case it was not God, how does it sound the saviour of Christians had his penis inside the mouth of an unknown rabbi?

You can't have the cake and eat it. By tradition and ritual Jesus of the Bible being a Jew would have been circumcised the same way as any Jewish baby, he would not have been an exception.

Thus, we can conclude Jesus of the Bible was circumcised by a Jewish rabbi who put his penis in his mouth an sucked it.



Explaining the Tongue-Sucking Hadith



It appears Islamophobic rabble-rousers on the internet have been distorting the reason behind Prophet Muhammad allowing his grandchildren (Hassan and Husayn, ra) to suck his tongue. [1]

Sadly, these folk have very little research behind them and even less desire for the truth. They have twisted these actions of genuine devotion and concern for these boys to reflect their debauched minds by accusing the Prophet of homosexuality. 

What is the actual reason behind the tongue-sucking?

The answer lies in Ash-Shifa of Qadi Iyad. The reason behind the tongue-sucking was to quench their thirst and help settle them down. We must remember this was an arid environment (desert) where water was scarce, thus loving parents/guardians did go to such lengths in caring for children:

He gave al-Hasan and al-Husayn his tongue to suck. They had been weeping from thirst and upon this they became quiet. [2]

This was a genuine act of devotion; had Jesus (p), Gandi, Guru Nanak or Mother Theresa carried out such an act of devotion to children they would have been praised for it. Sadly, this is not always the case for Prophet Muhammad (p) as malicious Islamophobes on the internet have dark agendas they are pursuing assiduously.

Outrageous Islamophobic spin on a genuine act of devotion!

Islamophobes who present Ahadith (narrations) of such a nature in order to promote the idea of homosexuality or child abuse should desist immediately as their spin amounts to nothing more than a fallacious and fanciful attempt at character assassination.

May Allah guide these people. Ameen.

Muslims and Non-Muslims should be alert…

If a hater does present a claim where this occurred between the Prophet (p) and his grandchildren or his daughter (Fatima) please realise there is nothing untoward and the action was a genuine act of devotion that any caring person would undertake for the betterment of the infants. Do not be swayed by such hollow and outrageous distortions. 

We must also remember homosexuality is forbidden and sinful in Islam. [3]

The Prophet’s saliva

 Prophet even used to spit in the mouths of suckling children in order to satisfy them until nightfall [4]. Further examples of the blessings within the Prophet’s saliva are given in footnotes [5], [6].



A couple of narrations Islamophobes erroneously “use” in their efforts to degrade and dehumanize the Prophet (p) and Islam:

Bukhari, 1183. It is related that Abu Hurayra said, "I never sae al-Hasan without my eyes overflowing with tears. That is because the Prophet, may Allah bless him and grant him peace, went out one day and I found him in the mosque. He took my hand and I went along with him. He did not speak to me until we reached the market of Banu Qaynuqa'. He walked around it and looked. Then he left and I left with him until we reached the mosque. He sat down and wrapped himself in his garment. Then he said, 'Where is the little one? Call the little one to me.' Hasan came running and jumped into his lap. Then he put his hand in his beard. Then the Prophet, may Allah bless him and grant him peace, opened his mouth and put his tongue in his mouth. Then he said, O Allah, I love him, so love him and the one who loves him!'" [Al-Adab al-Mufrad Al-Bukhari by Imam BukhariTranslated by: Ustadha Aisha Bewley] From -http://www.sunnipath.com/Library/Hadith/H0003P0046.aspx
Also:

Musnad Ahmed Hadith Number 16245, Volume Title: "The Sayings of the Syrians," Chapter Title: "Hadith of Mu’awiya Ibn Abu Sufyan": "I saw the prophet – pbuh – sucking on the tongue or the lips of Al-Hassan son of Ali, may the prayers of Allah be upon him. For no tongue or lips that the prophet sucked on will be tormented (by hell fire)

[2] Muhammad, Messenger of Allah – Ash Shifa of Qadi Iyad, translated by Aisha Abdarrahman Bewley, Madinah Press, 2004 pg 184

[3] Imam Dhahabi’s list of enormities (sins), p17.0 he writes, “…There is consensus among both Muslims and the followers of other religions that sodomy is an enormity…”[From the list of enormities presented in Nuh Hamim Keller’s translation of Umdat as Salik, Amana Publications, 2008, p17.0 (page 644)]

[4] He used to spit into the mouths of suckling children and his saliva would satisfy them until nightfall [page 184 in Ash Sifa of Qadi Iyad, Madinah Press, 2004]

[5] He spat in a well that was in Anas’ house and there was no water in Madina sweeter than it – Al Bayhaqi [from page 183 in Ash Sifa of Qadi Iyad, Madinah Press, 2004]

[6] This narration is unclear as to whether the blessings were within the saliva of the Prophet (p) or not but it is of benefit to mention:
In the hadith of Hanash ibn Uqayl we find, “The Messenger of Allah would give me a drink of sawiq (a kind of mash). He would drink first and I would drink last. I always found that it filled me up when I was hungry and quenched me when I was thirsty and was cool when I was parched”
[from page 184 in Ash Shifa of Qadi Iyad, Madinah Press, 2004]


Abu Huraira reported: The Messenger of Allah, peace and blessings be upon him, heard Hasan and Hussein crying while they were with their mother, so he hurried to them and he said:

What is the matter with my boys?

Their mother said:

It is thirst.

The Prophet went to the source of water but at that time water was scarce. The Prophet called out:

Does anyone have any water?

But no one had any water, so the Prophet said to their mother:

Bring me one of them.

Abu Huraira said:

He massaged his tongue and moistened it until he calmed down.

Source: al-Mu’jam al-Kabīr 2588, Grade: Hasan

This tradition was declared reliable by Al-Haythami in Majma’ al-Zawā’id 9/183 and by Ash-Shawkani in Darr al-Saḥābah 242.


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Refutation of the lie :
The Prophet Muhammad ﷺ used to kiss Al Hussein’s ( little ) Penis !!!

What Christians and Hadith Rejecters don’t understand is : we don’t accept narrations just like that , we don’t accept narrations from weak narrators , from unknown people but only from trusted people .

Imam Muslim says in the introduction of his book Sahih Muslim :

Know - may Allah, exalted is He, grant you success – that what is obligatory upon everyone who is aware of the distinction between the Sahīh transmissions and their weak, the trustworthy narrators from those who stand accused, is to not transmit from them except what is known for the soundness of its emergence and the protection of its narrators; and that they fear what may be from those accused (of deficiency in narrating) and the stubborn people of innovation . [ 1 ]

Takhrij Al Hadith ( tracking of hadith ) :

This Hadith have 5 ways ( was narrated by 5 people about the messenger of Allah ﷺ with different chains ) : 
1==  Hadith of Ibn Abbas RA ,
2== Hadith Abi Dabyan (a companion of a companion ) ,
3==  Hadith Jabir ibn Abdellah RA ,
4==  Hadith of Abi Layla Al Ansari ,
5== Hadith of Anas ben Malik RA .

In shaa Allah we will list all the books who mentioned the Hadith ,all the different Isnads the Hadith have been reported with , will see what scholars said about the Hadith , will check the chains of Narrations ( Isnad ) of each Hadith and see either if it is authentic or just someone fabricated the Hadith and the chains of Narration .

1 ==  Hadith of Ibn Abbas RA


Al Tabari said :
Al Hasan ben Ali Al Faswi narrated to us about Khaled ben Yazid Al Arni , about Jarir , About Qabous ben Abi Dabyan about his father , that Ibn Abbass RA said :
He (the prophet) put Husein’s legs apart and kissed his (little) penis . [ 2 ]

What Christians and HR don’t know is that there is a defect in this Hadith , which is Qabous ben Abi Dabyan ; Who is a weak narrator according to the scholars of Jarh and Taadil .

Ibn Al Mulaqan in Al Badr Al Munir, after he cited the Hadith commented : Qabous , Al Nisaai and others said he is not a strong narrator . [ 3 ]
Ibn Saad said : he is a weak narrator and his narration shouldn’t take as a testimony . [ 4 ]

Al Nisaai said : Not a Strong narrator . [ 5 ]

Ibn Hibban said : he was a bad memorizer (weak memory ) ,he used to narrate about his father things no other one has mentioned . [ 6 ]

Al Dahabi in Mizan Al Itidal :
Qabous ben Abi Dabyan ; Ibn Mouyein ,Abo Hatim ,Nisaii and Ibn Hiban declared him : not a trustworthy narrator . [ 7 ]

Al Albani in Asilsila Daeefa : commented on the Hadith as weak he cited what the scholars said about Qabous . [ 8 ]

Ibn Hajar in Al Talkhis Al Habir : Hadith is Daeef and Qabous is not a trustworthy narrator. [ 9 ]

Muheyii Deen Al Dimashqi in Khulasat Al Ahakam : weak Hadith . [ 10 ]

Muhamed ben Tahir Al Maqdisi in Dakhirat Al hufad : weak Hadith and Qabous is a weak narrator . [ 11 ]

Imam Shawkani in Nail Al Awtar : in the Isnad Qabous ben abi Dabyan , declared weak by Al Nisaai . [ 12 ]


2 == Hadith of Abi Dabyan 

Ibn Abi Dunya narrated about his sheikh Isaac ben Ismail about Jarir about Qabous ben Abi Dabyan about his father :
the prophet used to put Al Husein’s legs apart and kiss his (little) penis . [ 13 ]

This Isnad reported by Ibn Abi Dunya here is much weaker than the one reported by Al Tabari, because it adds another defect which is : Qabous ben Abi Dabyan attributed the Hadith directly to the prophet ﷺ .

-The Isnad reported by Tabari was : ….. Qabous ben Abi Dabyan about his father , that Ibn Abbass RA said .
-The Isnad reported by Ibn Abi Dunya is :….. Qabous ben Abi Dabyan about his father .

In the science of Hadith we call it “ Mursal Hadith ” which means a companion of the companion (of the prophet ﷺ ) narrates directly from the Prophet ﷺ without mentioning the companion which he heard the Hadith from .
Dabyan the father of Qabous narrated the Hadith directly from the Prophet ﷺ .
The father of Qabous was a companion of a companion of the prophet ﷺ. he never saw the prophet ﷺ .

So , the narration reported by Ibn Abi Dunya has two problems :
1= Qabous ben Abi Dabyan is a weak narrator
2= the Hadith is Mursal .

3 ==  Hadith of Jabir ibn Abdullah RA

Ibn Asaker narrated in Tarikh Dimashk (history of Damascus ) :
Abu Al Kasim Ali Ben Ibrahim and Abu Al Hassan Ali ben Ahmed , about Abu mansour ben Zurayq told us , about Abu Bakr Ahmed ben Ali Al Khateeb , about Al Azhari , about Al muaafi ben Zakarya , about Muhamed ben Mazyad ben Abi Al Azhar , about Ali ben Muslim Al Tousi , about Said ben Ameir , About Qabous ben Abi Dabyan , about his father , about his grandfather , about Jabir ben Abd Allah RA .
And he narrated to us Another time ( Qabous ) about his father , about jabir ben Abd Allah RA said :
I saw the messenger of Allah ﷺ putting Al Hassan’s legs apart and kissed his (little) penis and Saying : May Allah curse the one who will kill you . End quot [ 14 ]

A fabricated narration : In the Isnad we have a weak narrator and a liar.

Ibn Asakir in the next page , after citing the hadith said : Al Khateeb Said : this hadith is a fabricated one both its Isnad (the chain of narration) and its Matn (the story ) , and I think that Ibn Abi Al Azhar put / invented / fabricated it , then attributed it to Qabous about his father about his grandfather about Jabir ben Abdellah RA; when he released that this Isnad is impossible he changed it to Qabous about his father about jabir RA .End quot

Al Kahteeb Al Baghdadi in Tarikh Baghdad , after citing the Hadith :

this hadith is a fabricated one both its Isnad (the chain of narration) and its Matn (the story ) , and I think that Ibn Abi Al Azhar fabricated it (made it up ) , then attributed it to Qabous about his father about his grandfather about Jabir ben Abdellah RA; when he released that this Isnad is impossible he changed it to Qabous about his father about jabir RA ; Abu Dabyan ( the father of Qabous ) met Salman Al Farisi RA and Ali Ben Abi Talib RA and heard Hadith from them ,
the father of Qabous ‘s name was Huseein ben Jundob , and this Jundob ( the grandfather of Qabous ) we don’t know if he was either a Muslim or a Kafir .
there is another evidence that shows the Hadith is fabricated : it is impossible for Said ben Ameir to narrate from Qabous , they never met each other , Said is from Basra and Qabous from Kufa ,more than that Qabous died before Said was born . End quot [ 15 ]

The defects in the Narration are :

1 = Qabous ben Abi Dabyan as we mentioned earlier is a weak narrator.
2 = Muhamed ben Mazyad ben Abi Al Azhar is a Liar .
3 = broken chain of narration

Ibn Hajar Al Asqalani said in Lisan Al Mizan :
Al Khateeb said : it’s possible that ibn Abi Al Azhar fabricated the Hadith , he fabricated many Ahadith ; he was (Muhamed ben Mazyad) not a trustworthy narrator, he used to fabricate Hadith and attribute it to a trusted narrators .
Al Daraqoutni : he was weak ; other fabricated Ahadith were narrated about him .
Abu Al Hassan ben Al Furat said , Abu Al Fath Ubaid Allah ben Ahmed Al Nahwi said :the scholars of Hadith declared ben abi Al Azhar as a liar .
Al Marzabani said : the scholars of Hadith declared him as a liar ; and I say he was a shameless liar . End quot [ 16 ]

Al Tarablosi in Al Kashf Al Hatit : a fabricated Hadith . [ 17 ]

Al Dahabi in Mizan Al Itidal : a fabricated Hadith , Muhammed ben Mazyad ben Abi Al Azhar is a liar . [18]

Imam Shawkani in Al Fawaid al majmouaa : this Hadith of Jabir about the prophet ﷺ kissing Husein’s little penis , Al Khateeb said it is fabricated both Isnad and Matn . [ 19 ]

A fabricated Hadith said Ibn Al Jawzi in Al Mawduaat (the fabricated ones ). [ 20 ]

Ibn Iraq Al Qinani Al Shafii in his book Tanzih Al Sharia : a fabricated Hadith . [ 21 ]

Jalal udeen Al Suyuti in Al La alyi’ Al Masnouaa fi Al Ahadith Al Maoudouaa : a made-up Hadith. [22]

4 ==  Hadith of Abi Layla Al Ansari

Al Bayhaqi narrated in his book Al Sunan Al Kubra :

Abu bakr Al Qadi and Abu Said ben Abi Amrou said, Abu Al Abbas Muhamed ben Yacoub said, muhamed ben Isaac said ,Muhamed ben Imraan about his father , about ben Abi Layla about Isa about Abd-alrahman ben Abi Layla said :
We were at the presence of Rasoul Allah , and al Hasan came to him ,he kissed his (little) penis. [23]

Al Bayhaqi himself commented on this narration as weak , he cited the narration then just after he commented : and this Isnad is not strong ; In the Isnad there is Muhamed ben Abd-alrahman ben Abi Layla , who is a weak narrator .

Al Albani said in Irwa’ Al Ghalil : the Hadith was narrated by ibn Abi Layla who is Muhamed ben Abd-alrahman ben Abi Layla and he is a weak narrator for his bad memorization . [ 24 ]

Al Dahabi said in Mizan Al Itidal :

Abu Zuraa (Al Razi) said : not a strong narrator .
and Ahmed (ben Hanbal ) Said : confused (used to mix narrations ) .
and Shuba said : I didn’t saw worse than his memorization .
Yahya Al Qatan said : he had a very bad memorization / memory.
Nisaii : not so strong .
Al Daraqoutni : weak memorization , illusionist .
Abu Ahmed Al hakim : most of his narrations are
Reversed /mixed. [ 25 ]

Ibn Hajar Al Asqalani in Al Talkhis Al Habir : Muhamed ben Abd-alrahman ben Abi Layla is a weak narrator . [ 26 ]

Ibn Al Mulaqan said in Al Badr Al Munir : …. Weak Hadith . [ 27 ]

Imam Nawawi in Al Majmou’ Sharh Al Muhadab : … Hadith of Abi Layla is weak . [ 28 ]

Ibn Abi Dunya in Al Iyal : weak Hadith . [ 29 ]

5 == Hadith of Anas ben Malik RA

Ibn Asaker in Tarikh Dimashq :

Abu Muhamed Ismail ben Abi Al Qasim , about Abu Hafs Omar ben Ahmed ben Masrour ,about Al Hakim Abu Ahmed Muhamed ben muhamed ben Ahmed Al Hafiz , about Abu Yusef Muhamed ben Sufyan Al Safaar in Al Masisa , about Al yaman ben Said , about Al Harith ben Atiya , about Shu’ba , About Al Hakam , about Ibrahim , About Anas RA that he said : I saw the messenger of Allah ﷺ putting Al Hassan’s legs apart and kissed his (little) penis . [30]

Tamam Al Razi in Al Fawaid : Al Hassan ben Al Hassan ben Alan Al Harani Al Hafiz told us , about Muhamed ben Sufyan Al masisi , about Al yaman ben Saiid ,about Al harith ben Atia, About Shu’ba , about Al hakam , about Ibraheem , that Anas ben malik Said : I saw the messenger of Allah ﷺ putting Al Hassan’s legs apart and kissed his (little) penis . [ 31 ]
  

The Narration is too weak for 6 reasons :

1 = This is a weak Isnad , Al Yaman ben Said al Masisi is a weak narrator .
Imam Ibn Hajar Al Haithami said in his book Tuhfat Al Muhtaj fi sharh al minhaj :
Ibn Asakir narrated in his Tarikh with a >>weak Isnad 32 ]

Al Yaman Ben Said al masisi , Al Daraqoutni classified him among the weak narrators in his book Al Duaffa’ wal Matroukin (the weak narrators and those who shouldn’t take narrations from them ). [ 33 ]

Ibn AL Jawzi in Al Duafaa wal Matroukin : Yaman ben Said Abu redwan Al Shami Al Masisi , Daraqoutni Said he is weak . [ 34 ]

Al Dahabi in Al Mughni fi Al Duafaa : Yaman Ben Said al masisi , Al Daraqoutni classified him among the weak narrators . [ 35 ]

Al Dahabi in Mizan ul Itidal :
Yaman Ben Said al masisi , declared weak by Al Daraqoutni . [ 36 ]

Ibn Hajar in lisan Al Mizan :
Yaman Ben Said al masisi , declared weak by Al Daraqoutni and others …. [ 37 ]

2 = In the Isnad Al Harith ben Atiya Al Basri .

Ibn Hajar in Tahdib Al Tahdib : …. Al Saji Said , he is a weak narrator, Ahmed said I didn’t took Hadith from him . [ 38 ]

3 = Muhamed ben Sufyan Al Masisi is not mentioned in the biographies of narrators , an unknown narrator .

4 = Ibrahim that was mentioned in the Hadith full name is Ibn yazid Al Nukhaai , and he is a Mudalis ( used to change the Isnad - to make it short - and attribute narrations to someone who didn’t say it ) .

Al Ala’yi in Jamii’ Al tahseel : Ibrahim ben Yazid Al Nukhaai , Al hakim mentioned that he was a dangerous Mudalis…. . [ 39 ]

5 = The Hadith is maktou’ (broken chain of narration ) because Ibrahim ben Yazid al Nukhaai never heard from any Sahabi .
Al Ala’ii in Jamii’ Al tahseel :

Ibrahim ben Yazid Al Nukhaai , was a Mudalis and used to narrate Hadith with a broken Isnads , Ali ben Al Madini said : Ibrahim never met any of the Sahaba of the prophet [ 40 ]


6= Al Hakam ben Utaiba is a Mudalis .
Al Ala’i in Jamii’ Al tahsil :
Al Hakam ben Utaiba accused of being a Mudalis according of many scholars . [ 41 ]



Bibliography :

[ 1 ] Chapter 1 : The Obligation of Transmitting on Authority of Trustworthy  Narrators and Abandoning the Liars .
http://www.sunnah.com/muslim/introduction
[ 2 ] Al Mujam Al Kabir by Al Tabarani vol 3 , p 51 , N° 2658 .
Also narrated by Al Dyaa’ in his book Al Ahadith Al Mukhtara vol 9 , P 555 , N° 549 .
[ 3 ] Ibn Al Mulaqan , Al Badr Al Munir fi Takhrij Al Ahdith wa Al Atar Al Waqiaa fi Al Sharh Al Kabir vol 2 p 479 .
البدر المنير في تخريج الاحاديث الواقعة في الشرح الكبير لابن الملقن ج2 ص479 ط دار الهجرة – الرياض
[ 4 ] Ibn Saad , Al Tabaqat Al Kubra vol 8 , p 459 .
[ 5 ] Al Nisaai , Al Duafaa wal Matroukin p 227 .
[ 6 ] Ibn Hibban , Al Majrouhin min Al Mutahaditeen vol 2 , p 219 .
[ 7 ] Al Dahabi , Mizan Al Itidal vol 5 , p 445 .
[ 8 ] Al Albani , Asilsila Daeefa vol 5 p 28 Hadith N° 2029 .
[ 9 ] Ibn Hajar , Al Talkhis Al Habir vol 1 p 127 .
تلخيص الحبير في تخريج أحاديث الرافعي الكبير بن حجر العسقلاني ج1 ص222 ط مؤسسة قرطبة .
[10] Muheyii Deen Al Dimashqi Khulasat Al Ahakam vol 1 p 138 N° 283 .
[11] Muhamed ben Tahir Al Maqdisi, Dakhirat Al hufad vol 2 , p 769 , N° 1466 .
ذخيرة الحافظ لمحمد بن طاهر المقدسي ص769 ح1466 ط دار الدعوة بالهند، ودار السلف بالرياض .
[12] Shawkani , Nail Al Awtar vol 2 , p 53 .
[13] Ibn Abi Dunyaa , Al iyal vol 1 , p 376 , N° 211.
كتاب العيال لابن أبي الدنيا ج1/ص 376 برقم 211
[14] Ibn Asaker,Tarikh Dimashk (history of Damascus ) vol 14 , p 224 .
[15] Al Kahteeb Al Baghdadi , Tarikh Baghdad vol 3 , p 290 .
[16] Ibn Hajar Al Asqalani , Lisan Al Mizan vol 7 , p 501.
[17] Al Tarablosi ,Al Kashf Al Hatit aman romia bewada’ al Hadith vol 1 , p 248 , N° 733 .
[18] Al Dahabi , Mizan Al Itidal vol 6, p 330 .
[19] Shawkani , Al Fawaid al majmouaa fi al Ahadith al mawduaa , vol 1 , p 388 , N° 107 .
[20] Ibn Al Jawzi , Al Mawduaat (the fabricated ones ) vol 1 , p 307 .
[21] Ibn Iraq Al Qinani , Tanzih Al Sharia Al Marfouaa an Al Akhbar Al Maoudouaa , vol 1 , p 408 .
تنزيه الشريعة المرفوعة لابن عراق الكناني ج1/ص 408 .
[22] Jalal udeen Al Suyuti , Al La alyi’ Al Masnouaa fi Al Ahadith Al Maoudouaa vol 1 , p 358 .
[23] Al Bayhaqi , Al Sunan Al Kubra vol 1 , p 137 , N° 637 .
[24] Al Albani , Irwa’ Al Ghalil , vol 6 , p 213 .
[25] Al Dahabi , Mizan Al Itidal vol 6 , p 222 .
[26] Ibn Hajar Al Asqalani , Al Talkhis Al Habir vol 1 p 127 ,N° 169 .
[27] Ibn Al Mulaqan , Al Badr Al Munir fi Takhrij Al Ahdith wa Al Athar Al Waqiaa fi Al Sharh Al Kabir vol 2 , p 478 .
[28] Imam Nawawi , Al Majmou’ Sharh Al Muhadab vol 2 , p 54 .
[29] Ibn Abi Dunya , Al Iyal vol 1 , p 375 , N° 210 .
[30] Ibn Asaker , Tarikh Dimashq , vol 13 , p 222 .
[31] Tamam Al Razi , Al Fawaid , vol 1 , p 251 , N° 610 .
[32] Ibn Hajar Al Haithami ,Tuhfat Al Muhtaj fi sharh al minhaj vol 7 , p 196 .
[33] Daraqoutni , Al Duaffa’ w Al Matroukin p 206 , N° 609 .
[34] Ibn AL Jawzi , Al Duafaa wal Matroukin , vol 3 , p 218 , N° 3838 .
[35] Al Dahabi , Al Mughni fi Al Duafaa , vol 2 , p 760 , N° 7219 .
[36] Al Dahabi , Mizan ul Itidal vol 7 , p 289 .
[37] Ibn Hajar , lisan Al Mizan vol 6 , p 316 , N° 1135 .
[38] Ibn Hajar , Tahdib Al Tahdib , vol 2 , p 131 , N° 256 .
[39] Al Ala’yi , Jamii’ Al tahsil , vol 1 , p 104 , N° 1
جامع التحصيل للعلائي ج1/ص104 رقم1
[40] Al Ala’ii , Jamii’ Al tahsil , vol 1, p 141,N° 13 .
[41] Al Ala’i , Jamii’ Al tahsil ,vol 1 ,p 106 ,N° 13 .

Ben Abrahamson published a note. Isa (as) in Judaism, Muhammad (saw) in Judaism, Torah and Talmud



Question: Assalamualaikum. I would like to know and learn a few things about Judaism. For the past few months I have started to study and do research about Islam, Judaism and Christianity to understand better about the historical events and the connections that involved over this past thousand years.
 
1. Do you mind to explain a bit about Isa (as) in Judaism and Jesus in Christianity, what is the position for Isa (as) in Judaism, and how to relate it with Jesus as Christians believe in.
2. Second, what is the position for Muhammad (saw) in Judaism.
3. Third, about Torah and Talmud, what is the relation between it.
 
 sorry if my question offended you, I do not mean so.
 
Answer: wa aleikum salaam wa rahmatullah
 
The historical events of the last two thousand years would take a little time to explain (smile).
 
1) Jesus (pbuh) in Judaism
 
According to Jewish law, a person is declared a Prophet by means of the great court in Jerusalem. Since that court was destroyed by the Romans two thousand years ago, Judaism has given no opinion on Jesus (pbuh) or the Prophet Muhammed (pbuh), only on the movements that were founded in their name.
 
In addition there is the problem of knowing exactly what Jesus (pbuh) taught. In the Torah, Deuteronomy 18:13-22, the Children of Israel are given instructions how to recognize a Prophet:
 
1) Must be like Moses (pbuh), morally upright, without sin
2) Must teach the same teachings as Moses (pbuh)
3) If he speaks about the future, his words must be true.
 
Judaism's main source of teachings about Jesus (pbuh) come from the Church. Most Christians teach that God has a son (sure Allah SWT is above that), the Torah is invalid, the law of Moses (pbuh) no longer needs to be kept, and the Children of Israel have been replaced by the Christians.
 
These teachings violate the second rule above. The Torah says that its teachings are eternal and that the Law of Moses (pbuh) will never pass away, so Jews cannot accept the "Jesus" of the Church.
 
"Jesus" as taught by the Qur'an is more acceptable to Jewish views, but I have never heard a Rabbi discuss this issue in depth.
 
There is the additional issue of the claim that Jesus (pbuh) was the Messiah. In Judaism the expectation is that the Messiah will be like King David (pbuh). He will rule Israel and bring peace to the world, which hasn't happened yet. Christianity says that this will happen when Jesus (pbuh) comes a second time, so we will soon see.
 
2) Muhammed (pbuh) in Judaism
 
We are taught the prophecy is not limited to the Jewish people. There were many Prophets who were not Jewish, some were Arabic. The Torah says "And he said, The LORD came from Sinai, and rose up from Seir unto them; He shined forth from mount Paran, and He came with ten thousands of saints (Prophets): from His right hand went a fiery law for them (sharia/covenant)." (Deuteronomy 33:2)
 
The Qur'an explains it in a most perfect way: "To each among you have we prescribed a Shariah (law) and Minhaj (custom). If Allah had so willed, He could have made you a single Ummah (people), but (His plan is) to test you in what He hath given you: so strive as in a race in all virtues. The goal of you all is to Allah; it is He that will show you the truth about the matters in which ye differ;" (Al Maeda 48)
 
Thus we are taught that prophets were sent, and covenants were made with the nations of the world. These prophets were sent with a Divine Message, and each covenant is important and binding on its people, not unlike how the Torah is the law and guide for the Jewish people.
 
Thus from a Jewish point of view, Muhammed (pbuh) could be a Prophet. But again the biggest problem is the teachings of the followers of the Prophet (pbuh). Most Muslims claim the Torah has been corrupted, and is no longer valid. They claim that the Shari'ah of Musa (pbuh) has been abolished. For a Jew who follows the Torah with all his heart, he cannot accept these claims because the Torah itself says that it is eternal. This causes distance between Muslims and Jews, even though Jews believe that proper Jews and Muslims belong to the same religion.
 
Universal religion
 
I think the problem goes back to Roman Imperialism. With Constantine, there was a tendency to believe that Imperial and military power depended on religious uniformity. This was expressly declared at the council of Nicea in 325CE. Any time a dictator wanted to consolidate his power, he demanded that every person conform to the same form of worship. Judaism has no tradition imposing one form of worship upon all humanity. Judaism does not recognize "thought crimes" or punishment for wrong beliefs, only wrong actions. The dictators, however, demanded religious uniformity and declared all diverse religious views as unfounded, heretical and against the Empire. In order to demand universal uniformity, it was necessary to abrogate all previous beliefs.
 
Judaism cannot accept the abrogation of Torah. The Torah was given with great signs and wonders, thunder and the raising up of Mount Sina (Surat Al-Baqara 2.63) . Yet it is claimed that it has been canceled, albeit quietly. So quietly, in facet that there is nowhere in the New Testament, the Qur'an or the Ahaddith that clearly says the Covenant (Shari'ah) of Torah has been abrogated.  The opposite is true, the Torah is confirmed and upheld in the Qur'an and Ahaddith even while the Prophet (pbuh) was alive. (Surat Al-Maeda 5.43, Abu-Dawud 38.4434). So one could question if this is a true teaching or an innovation. To accept the alternative, that the Torah is still valid and binding, and still recognize Christianity or Islam is to accept multi-covenantism. Judaism accepts multi-covenantism, yet it also teaches there is a fundamental universal basic religion incumbent upon all mankind. Rabbi Benamozegh taught that if Christianity and Islam would really understand Jewish teaching, they would understand we are really all part of the same religion, under different covenants.
 
If either Christianity or Islam would officially re-evaluate claims of the abrogation of the Torah, which we are commanded to keep "as long as there is a heaven and earth", and present their case before the Great Sanhedrin in Jerusalem, Judaism's official stance of silence on Isa (as) and Muhammad (saw) could be re-evaluated. Until then, we see that Christianity and Islam are indeed playing a role in bringing monotheism and scripture to the world. Because of this we can assume that their founders are indeed Messengers of Allah SWT in some way, but we cannot say how. We are told that in the end of days, the Prophet Elijah (pbuh) will come and explain all our questions. The Qur'an too, says in a most perfect way: "The goal of you all is to Allah; it is He that will show you the truth about the matters in which ye differ;" (Al Maeda 48)
 
3) Torah and Talmud
 
The Qur'an says in a most perfect way: And remember We gave Moses the Scripture and the Criterion (Between right and wrong): There was a chance for you to be guided aright. (Surat Al Baqara 2,53)
 
We believe that when Moses (pbuh) received the Torah that he was not just given a bunch of words and then left to figure them out. We believe that Moses (pbuh) was given the understanding (criterion) how to apply the teachings of the Torah in all future situations. The written words are called "the Written Torah" and the proper understanding of those words is called "the Oral Torah". This is what the Qur'an calls "Scripture" and the "Criterion".
 
Over time, this understanding was passed down from Moses (pbuh) to Aaron (pbuh), to Joshua (pbuh), to the Prophets, to the elders, even until the spiritual leaders of today. Difficult cases were brought before the Prophets and other leaders, and they applied what they had learned and about 2000 years ago their decisions were written down. The collection of these legal cases, as well as stories and other teachings, were bound together in a set of books that we call today the Talmud (which means "learning").
 
The Talmud is not divinely inspired, but it contains examples of the divine Torah as it was applied and explained by spiritual leaders who had inherited the proper understanding of the Torah. It is believed by Jews, that study of these works, together with pure intention and and a humble heart, will allow a person to reconstruct in his or her mind the proper understanding of the words of Torah.

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