"I said, "Ye are gods."" Torah or Psalms?

by Ibn Anwar, BHsc (Hons), MCollT

In John 10:34, Jesus is said to have quoted Psalm 82:6, but the reference that Jesus is made to give is not the Psalms but rather "the Law" which is the common translation for 'Torah' in New Testamanet verbiage. No doubt, Christian and Jewish sources readily explain that the term Torah can be used in two ways: to refer to the five books of Moses or to refer to the Old Testament as a whole. That understanding of the term "Torah" may well resolve the apparent problem in citation in John 10:34 but for the Lukan text where Jesus seems adamant in distinguishing between the Torah and the Psalms as two distinct books. This is clearly seen in Luke 24:44 in which Jesus is said to have uttered: "These are the words which I spoke to you while I was still with you, that all things must be fulfilled which were written in the Law of Moses and the Prophets and the Psalms concerning me." If this Lukan text is true, then it would seem that Jesus was not in the habit of conflating the Torah with the book of Psalms as though they may be regarded as one and the same. Since Jesus makes a clear distinction between the Torah and the book of Psalms in the Lukan text, the claim that the Johannine text in 10:34 has Jesus conflating the Psalms and the Torah as one does not appear so convincing after all. It would seem that the Johannine text is indeed a mistake in citation. Professor of Biblical Studies at the University College of North Wales Max Wilcox writes:

"First, the words quoted sometimes seem to be ascribed to the wrong OT book, as for example in John 10:34 a quotation from Ps. 81(82):6 is said to be from the law;... It is perhaps tempting to treat such apparent aberrations as due to slips of memory, 'loose' citation and the like..." [1]

The citation in John 10:34 as it stands does indeed appear problematic because the verse is actually from the Psalms and not from the Torah. To say that the Torah may encompass the Psalms and any other book of the Old Testament while at the same time it may refer to only the five books of Moses is to commit the fallacy known as equivocation and as we have demonstrated Jesus apparently did treat the Torah as separate from the Psalms in Luke 24:44.

Notes:

[1] Wilcox, M. (1988). Text Form. In D. A. Carson & H. G. M. WIlliamson, It is Written: Scripture Citing Scripture: Essays in Honour of Barmabas Lindars, SSF. New York: Cambridge University Press. p. 194

Allaah hates not to be asked, and the son of Adam hates to be asked – Tafseer Ibn Katheer

by AbdurRahman.org

The Command to call upon Allah By His grace and kindness

وَقَالَ رَبُّكُمُ ادْعُونِي أَسْتَجِبْ لَكُمْ ۚ إِنَّ الَّذِينَ يَسْتَكْبِرُونَ عَنْ عِبَادَتِي سَيَدْخُلُونَ جَهَنَّمَ دَاخِرِينَ

And your Lord said: "Call upon Me, I will answer you. Verily, those who scorn My worship they will surely enter Hell in humiliation!
( Soorah Ghafir 40:60)

Allah encourages His servants to call upon Him, and He guarantees to respond.

Sufyan Ath-Thawri used to say:

"O You Who love most those who ask of You, and O You Who hate most those who do not ask of You, and there is no one like that apart from You, O Lord.'' 

This was recorded by Ibn Abi Hatim.

Similarly; the poet said:

"Allah hates not to be asked, and the son of Adam hates to be asked.''

Qatadah said that Ka`b Al-Ahbar said,

"This Ummah has been given three things which were not given to any nation before, only to Prophets.

(1) When Allah sent a Prophet, He said to him, `You are a witness over your nation.' But you have been made witnesses over mankind;

(2) It was said to the Prophets individually, `Allah has not laid upon you any hardship in religion,' but He said to this entire Ummah: (and﴿ Allah ﴾has not laid upon you in religion any hardship) (22:78) and

(3) It was said to the Prophets individually; `Call upon Me, I will answer you,' but it was said to this Ummah, (Call upon Me, I will answer you).''

This was recorded by Ibn Abi Hatim.

Imam Ahmad recorded that Al-Nu`man bin Bashir, may Allah be pleased with him, said, "The Messenger of Allah said:

(Indeed the supplication is the worship. )'' Then he recited,

(And your Lord said: "Call upon Me, I will answer you. Verily, those who scorn My worship they will surely enter Hell in humiliation!'').

This was also recorded by the Sunan compilers; At-Tirmdhi, An-Nasa'i, Ibn Majah, and Ibn Abi Hatim and Ibn Jarir. At-Tirmidhi said, "Hasan Sahih.'' It was also recorded by Abu Dawud, At-Tirmidhi, An-Nasa'i, and Ibn Jarir with a different chain of narration. Allah's saying:

(Verily, those who scorn My worship) means, `those who are too proud to call on Me and single Me out,'

(they will surely enter Hell in humiliation!) means, in disgrace and insignificance. Imam Ahmad recorded from `Amr bin Shu`ayb from his father, from his grandfather that the Prophet said:

(The proud will be gathered on the Day of Resurrection like ants in the image of people, and everything will be stepping on them, humiliating them, until they enter a prison in Hell called Bulas. They will be fed flames of fire, and given for drink a paste of insanity dripping from the people the Fire.)''

Source: Tafseer Ibn Katheer, Dar-us-Salam English Publication

Allaah revealed to His Prophet what will occur to his Ummah till the Day of Resurrection – Sharh as-Sunnah | Dawud Burbank [Audio|En]

Sharh as-Sunnah : Lesson 52: Point 89
Shaykh Fawzan | Dawud Burbank [Audio|English]

Imaam Barbahaaree rahimahullaah said:

And to have eemaan that Allaah, the Most High, showed His Prophet sallAllaahu `alayhi wa sallam what was going to occur in his nation until the Day of Resurrection.[1]

[Souncloud Audio Link] 

Transcribed Audio:

The Prophet sallAllaahu `alayhi wa sallamdoes not know the ghayb (hidden and unseen) and no-one from the created beings knows the hidden and unseen (ghayb).

قُل لَّا يَعْلَمُ مَن فِي السَّمَاوَاتِ وَالْأَرْضِ الْغَيْبَ إِلَّا اللَّهُ

Say, no-one in the heavens or on the earth knows the hidden and unseen except Allaah. (Sooratun-Naml (27), aayah65)

And al-ghayb (hidden and the unseen) is that which is hidden from us, whether it be in the past or in the future, we do not know it. However, the Prophets `alayhimussalaatu wassalaam, Allaah shows them something from the hidden and the unseen for the benefit of the da`wah (call to Allaah, the Perfect and Most High). And from them was our Prophet Muhammad sallAllaahu `alayhi wa sallam for Allaah showed him some of the matters of the unseen and he sallAllaahu `alayhi wa sallam informed of them for the benefit of the nation.

He, the Most High, said:

عَالِمُ الْغَيْبِ فَلَا يُظْهِرُ عَلَىٰ غَيْبِهِ أَحَدًا
إِلَّا مَنِ ارْتَضَىٰ مِن رَّسُولٍ

Allaah is the Knower of the unseen so He does not reveal what He has kept hidden to anyone except to a messenger whom He is pleased with. (Sooratul-Jinn (72), aayah 26-27)

Except to a messenger He is pleased with; meaning that Allaah shows to him whatever He, the Perfect and Most High, wishes. For e.g. the Messenger sallAllaahu `alayhi wa sallam was walking along with his companions and they passed by two graves so he said:

“These two are certainly being punished.”[2]

The companions were not aware that the two inhabitants of the graves were being punished. Allaah revealed it to His Messenger sallAllaahu `alayhi wa sallam, the punishment of the two deceased. So he said:  “These two are certainly being punished.”

This was something which Allaah made him aware of and this was from the khasaa·is, from the matters specific to the Messengers `alayhimussalaatu wassalaam. And Allaah made him aware of events that were going to occur in the future and he sallAllaahu `alayhi wa sallam informed us about Ashraatis-Saa’ah (The Signs of the Last Hour). He informed us about the fitan(trials and tribulations) in order that we should beware and have fear lest these matters come upon us so that we could be upon clear insight.

He informed us for our benefit from the angle of warning so that we could safeguard ourselves. He sallAllaahu `alayhi wa sallam also said:

“This nation will split into 73 sects, all of them will be in the Fire except one.”[3]

This was news for him (sallAllaahu `alayhi wa sallam) that splitting would occur in the nation and it occurred just as he (sallAllaahu `alayhi wa sallam) informed so that we should remain firm upon the truth and not go off along with those who contradict the truth.[4]

Footnotes:

[1] Translator’s side point: Allaah Bi Annallaaha Ta`ala and in some of the versions it has Bi Annallaaha Tabaaraka Wa Ta`ala (Allaah, the Exalted and Most High). Just a slight one addition word; Tabaaraka Wa Ta`ala.

[2] Reported by Al-Bukhaariyy (218) and Muslim (292) from a hadeeth of Ibn `Abbaas radiyAllaahu `anhumaa.

[3] Translator’s side point: In the footnote it mentions checking of this has preceded and it will follow in the next point inshaaAllaah also.

[4] Translator’s side point:

Firstly, with regard to the main point that Allaah, the Most High, shows His Prophet sallAllaahu `alayhi wa sallam what will occur in his nation until the Day of Resurrection and the reference for this as some of the verifiers mention is a hadeeth reported by al-Bukhaariyy (6604) and reported by Muslim (2891) as a hadeeth of Huthayfah radiyAllaahu `anhu who said:

“The Prophet gave us an address; khutbah, he did not leave anything out of it that will happen until the establishment of the Hour except that he mentioned it. Whoever knew of it, knew it and whoever was ignorant of it was ignorant of it and I used to see things happening, which I had forgotten so then I would recognise them just as a man recognises when something has been absent from him then when he sees it again, he recognises it.”

Also, Shaykh Ahmad an-Najmeerahimahullaah made an important point also with regard to this point that “Allaah, the Most High made His Prophet sallAllaahu `alayhi wa sallam aware. He showed him things that would happen in his nation until the Day of Resurrection”. Shaykh Ahmad said,

“I say, this saying contains some degree of generality. So Allaah, the Perfect and Most High did not show His Prophet everything that was going to occur in his nation until the Day of Resurrection because this is from ilm ul-ghaib (the knowledge of the hidden and unseen), which is specific to the Lord of Might and Majesty. However, He showed him some events and some matters that were going to occur. And therefore, there occurs in the two saheehs from a hadeeth of Aboo Hurayrah radiyAllaahu `anhu that:

“Allaah’s Messenger sallAllaahu `alayhi wa sallam came to the graveyard and gave the greeting, “May Allaah grant you security O believing people and we will if Allaah wills be joining you.” Then he said, “I would have loved that I would have seen my brothers.” So they (the companions) said, “Are we not your brothers Oh Messenger of Allaah?” So he said, “You are my companions and my brothers are those who have not yet come.” So they said, “How will you recognise those who have not yet come from your nation O Messenger of Allaah?” He said, do you see if a man had some horses with white marks upon their heads and their arms and they were amongst some dark horses, would he not recognise his own horses?” So they said, “Yes indeed O Messenger of Allaah”. He said, “Then they will come with white marks on account of the wudu and I will precede you to the hawd (the great reservoir). Indeed some men will be repelled away from my reservoir just as a stray camel is repelled away. I will call to them, Come. So it will be said, they changed after you. So then I will say, suhqan, suhqan, be away, be far away.” 

[Reported by Al-Bukhaariyy and Muslim]

“So this is a proof that he was not informed of everything that would occur in his nation but rather, he was informed of some things that were going to have a serious effect. So the Prophet sallAllaahu `alayhi wa sallam informed of some of that just as is written in the books of the Sunnah and that does not mean that he became aware of everything that was going to occur in his nation and everything that would occur amongst them and to them as is believed by some people and I have researched this matter of my refutation of Ibn ul Haaj in the book Awza hul al ishaarah fir raddi ala man ajaza mamnu minal ziyaara, the clear indication in refutation of those who make permissible the forbidden type of visitation of graves.”

“So refer to that treatise because it is beneficial in its topic and that is from the bounty and beneficence of Allaah and His grant of success. And beware O student of knowledge of being slow or being too lazy to digest this matter because it is something that has great importance and by researching it and understanding it, you can become free from the beliefs of shirkand you can come to know the position of the Salaf well in this matter and Allaah is the one who grants success.”

Then finally on this point, Shaykh Saalihas-Suhaymee hafizahullaah summarised this point by saying the ghaib (hidden and the unseen) is of two categories. He mentioned:

• Firstly, Ghaib ul-Mutlaq: That which is totally hidden and unseen and that is known only to Allaah, nobody else knows it, and,
• Ghaib ul-Nisbee: That which is partially hidden and unseen.

That which is partially hidden and unseen refers to that which Allaah has made His Prophets aware of just as, He, the Most High said, the aayah that came at the beginning:

عَالِمُ الْغَيْبِ فَلَا يُظْهِرُ عَلَىٰ غَيْبِهِ أَحَدًا
إِلَّا مَنِ ارْتَضَىٰ مِن رَّسُولٍ

Allaah, the Most High, is the Knower of the hidden and unseen so He does not reveal that which He has kept hidden to anyone except to a messenger whom He is pleased with. (Sooratul-Jinn (72), aayah 26-27)

So the Ghaib ul-Mutlaq; that which is unrestrictedly hidden and unseen is something specific to Allaah and the Ghaib ul-Nisbee; that which is partially hidden and unseen is that which He made His Prophets aware of.

—

Ithaaful-Qaaree bit-Ta`leeqaat `alaa Sharhis-Sunnah
(A Gift To The Reader In Annotation Of Sharh As-Sunnah)
by Shaykh Saalih ibn Fowzaan al-Fowzaan hafizahullaah
Translated by Aboo Talhah Daawood Burbank, rahimahullaah

Transcribed by Saima Zaher.

Posted with kind permission from Dawud Burbank rahimahullaah

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How long did the Israelite's dwell in Egypt 430 years or 215 years?

the idea that the children of Israel lived in Egypt for 430 years is mathematically incorrect. If we carefully study the timeline, we find that the Bible makes a serious mistake in calculating the length of time dwelt in Egypt by the Children of Israel.

Exodus 7:7 Moses was 80 years old

Exodus 6:20 Amram was 137 years old

Exodus 6:17 Kohath was 133 years old

Genesis 46:11 Kohath was the son of Levi when they went to Egypt genesis 46:26 with Jacob

Let’s assume   Kohath was a new born baby when he went to Egypt. And let’s assume Amram was born the year his father passed away, and let’s assume Moses was born the year his father passed way

133 + 137 + 80 = 350

Which means, the amount of the spent in Egypt would have been no longer than 350 years maximum. Now more than likely Amaram was not a baby when he arrived to Egypt, and it's more than likely Kohath was not born the year his father passed away, and it’s more than likely Moses was not born the year his father passed way.

this means the amount of time spent in Egypt would have been significantly less than 350 years. so why does Exodus 12:40 say the time Israelites spent in Egypt was 430 years?

Now the length of time the Israelite people lived in Egypt was 430 years. (Exodus 12:40)

in one of the letters of Paul to Galatians we read:

This is what I am trying to say: The agreement God made with Abraham could not be canceled 430 years later when God gave the law to Moses. God would be breaking his promise. (Galatian 3:17)

Basically, what Paul is saying from the time Abraham received his promise to the time Moses received his law there was 430 years.

Let’s do the maths

Abraham received the promise when he entered Canaan when he was 75 Genesis 12:3-5,7. then 25 years later when Abraham was 100 years old, that’s when Isaac was born Genesis 21:5. then 60 years later when Isaac was 60 years old, that’s when Jacob was born Genesis 25:26. then a 135 years later when Jacob was 130 years old that’s when all of Israel arrived in Egypt Genesis 47:9.

So add 25 + 60 + 130 = 215 which means there’s 215 years from the time that Abraham entered Canaan to the time all of Israel arrived in Egypt

Now Moses received the law the same time they left Egypt, so Paul is saying there was 430 between Abraham and Moses. And according to the Old Testament there is 215 between Abraham and Jacob entering Egypt.

So take 430 and subtract 215 and that equals to 215 years, which means the amount of time the Israelites were in Egypt was 215 years. (215 in Egypt 215 in Canaan) 430 total.

Now that's mathematically possible.

Flavius Josephus a 1st century Jewish Historian mentions:

"they left Egypt…four hundred and thirty years after out forefather Abraham came into Canaan, but two hundred and fifteen years only after Jacob removed into Egypt" (Josephus Antiquities of the Jews 2.15.2)

What even more interesting is the Samaritan Pentateuch says

Now the sojourning of the children of Israel and fathers of them, who dwelt in Canaan and in Egypt, [was] four hundred and thirty years. (Exodus 12:40 Samaritan Torah) This means the Masoretic Torah was altered (corrupted) by the scribes to received it and dropped out Canaan. Unless you disagree with the Samaritan Torah? The other problem seems to point at the God of the Old Testament, who was corrected by Paul and Flavius Josephus.

Benefit: O you who believe! If you obey and fear Allaah, He will grant you Furqan – Tafseer Ibn Katheer

by AbdurRahman.org يَا أَيُّهَا الَّذِينَ آمَنُوا إِن تَتَّقُوا اللَّهَ يَجْعَل لَّكُمْ فُرْقَانًا وَيُكَفِّرْ عَنكُمْ سَيِّئَاتِكُمْ وَيَغْفِرْ لَكُمْ ۗ وَاللَّهُ ذُو الْفَضْلِ الْعَظِيمِ O you who believe! If you obey and fear Allaah, He will grant you Furqan, and will expiate for you your sins, and forgive you; and Allah is the Owner of the great bounty. (Al-Anfal 8:29) Ibn `Abbas, As-Suddi, Mujahid, `Ikrimah, Ad-Dahhak, Qatadah, Muqatil bin Hayyan and several others said that, (Furqan), means, `a way out'; Mujahid added, "In this life and the Hereafter.'' In another narration, Ibn `Abbas is reported to have said, `Furqan' means `salvation' or -- according to another narration -- `aid'. Muhammad bin Ishaq said that `Furqan' means `criterion between truth and falsehood'. This last explanation from Ibn Ishaq is more general than the rest that we mentioned, and it also includes the other meanings. Certainly, those who have Taqwa of Allah by obeying what He ordained and abstaining from what he forbade, will be guided to differentiate between the truth and the falsehood. This will be a triumph, safety and a way out for them from the affairs of this life, all the while acquiring happiness in the Hereafter. They will also gain forgiveness, thus having their sins erased, and pardon, thus having their sins covered from other people, as well as, being directed to a way to gain Allah's tremendous rewards, يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ وَآمِنُوا بِرَسُولِهِ يُؤْتِكُمْ كِفْلَيْنِ مِن رَّحْمَتِهِ وَيَجْعَل لَّكُمْ نُورًا تَمْشُونَ بِهِ وَيَغْفِرْ لَكُمْ ۚ وَاللَّهُ غَفُورٌ رَّحِيمٌ O you who believe! Have Taqwa of Allah, and believe in His Messenger, He will give you a double portion of His mercy, and He will give you a light by which you shall walk (straight). And He will forgive you. And Allah is Oft-Forgiving, Most Merciful (57:28) Source: Tafseer Ibn Katheer, Dar-us-salam English Publication

shem lived during the time of Abraham?

Amazingly Shem the elder son of Noah, lived till the time of Abraham, Ismael and Isaac. he outlived his sons, and great grandchildren’s, yet not once did Abraham make mention of him neither did they meet each other?.

Ancestor	Age Upon Fatherhood	Age Upon Death
Shem	100	600
Arphaxad	35	438
Shelah	30	433
Eber	34	464
Peleg	30	239
Reu	32	239
Serug	30	230
Nahor	29	148
Terah	70	205
Abraham	100	175

Ask yourself, could such genealogy be possible? if so why did not Abraham live with his great great great great great father? how comes Shem did not come and bless Abraham and his two sons? if Shem was alive all that time, then Abraham's father would not have been a pagan nor his people i.e. the community he was living with.  Since Shem his great great great grandfather would of been the chief of the town, the son of a Prophet who bore on the Ark. this goes to show the inconsistency within the Bible

Shem at the age of 100 had Arphaxad. Arphaxad at the age of 35 had Shelah. Shelah at the age of 30 had Eber. Eber at the age 34 had Peleg. Peleg at the age of 30 had Reu. Reu at the age of 32 had Serug. Serug at the age of 30 had Nahor. Nahor at the age of 29 had Terah. Terah at the age of 70 had Abraham.

Shem in total lived up to the age of 600. if we add all his children's age at the time of their marriage we get a total of 290 years making Shem 390 years old at the time of Abraham? This means Shem lived another 210 years after the birth of Abraham.

----------------

According to Paul, Melchizedek had no genealogy?

There is no record of his father or mother or any of his ancestors--no beginning or end to his life. He remains a priest forever, resembling the Son of God. (Hebrews 7:3)

How comes Paul being a student of rabbi Gamaliel did not knowMelchizedek was Shem? In Judaism it is taught that Shem was Melchizedek who Abraham met.

And Malchizedek: The Midrash Aggadah (Targum Jonathan, Ned. 32b, Mid. Ps. 76:3) states that he was Shem, the son of Noah (Rashi commentary on Genesis 14:18)

 He asked Melchizedek1See Nedarim 32b, where Melchizedek is identified with Shem, the son of Noah., ( Orchot Tzadikim 14:19)

When Abraham returned from the war, Shem, or, as he is sometimes called, Melchizedek, the king of righteousness, priest of God Most High, and king of Jerusalem, came (Legends of the Jews 1:5:119)

identification of Shem with Melchizedek occurs in the Talmud (loc. cit. in this note), and see Buber’s note 18 on p. 30 of the Midrash Agadah, cf. also Pal. Targum and Jer. Targum on Gen. xiv. 18, (Pirkei DeRabbi Eliezer 8:4)

 

This goes to show Paul had no clue of the traditional view of Shem. And to make matters worse for Paul, Shem did have a genealogy his father was Noah and mother Naamah. How could Paul assume making up such a lie about Melchizedek will go unnoticed?

Paul was not the student of rabbi Gamaliel and nor was he aware of who Melchizedek was. Paul has deceived millions of Christians till now who believe Melchizedek resembled the son of god? Little do they know Paul lied. Melchizedek was none other than Shem.

To Allaah belongs whatever is in the Heavens and the Earth – Shaykh Uthaymeen | Dr. Saleh as-Saleh

The following is excerpted from the Shaykh Uthaymeen’s explanation of Aayatul-Kursi, Translated by Dr. Saleh as-Saleh rahimahullaah

[THIRD]: In the Third statement, Allaah (تعالى) said:

لَّهُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ

To Him belongs whatever (maa) is in the heavens [44] and whatever is on the earth. [Qur’aan, Aayatul-Kursi , Surah Al-Baqarah 2:255]

The name {ما} “maa” here is a conjunctive noun (gram. ism mawsool) taking a form of generalization. The term is used in this form in order to indicate that it comprises both the beings and their states. The meaning, therefore, is that Allaah is the One Who masters the affairs of everything in existence in the heavens and the earth: creating, sovereignty-kingship,and management.

The sentence “لَّهُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ” “To Him belongs whatever is in the heavens and the earth” is a declarative clause in which the predicate (gram. khabar) { له } “To Him” has preceded the subject (gram. mubtada’) which is the conjunctive noun {ما} “Whatever”. In this way, there is a grammatical state of hasr(exclusivity, restriction) which signifies that to Him (Allaah) alone belongs whatever is in the heavens and the earth. Accordingly, since creating, sovereignty-kingship, and management of affairs belong to Allaah alone, it is incumbent that we should surrender to Him alone because we are His slaves, and a slave must surrender to the One Who Owns and Masters him, Allaah, the One free of all imperfection, the Most High.

In addition, we must stand to persevere Allaah’s pre-decree because we are His possession and anything that is owned by Allaah, the Mighty and Majestic, then it follows that is His right to administer its affairs as He Wills. This right is the same whether His pre-decree applies to the person himself, his family, wealth, friends, country, or the rest of mankind. The important thing is that since the dominion belongs to Allaah, then it is His exclusive right to do whatever He Wills.

In the saying of Allaah (which means), “To Him belongs whatever is in the heavens and the earth,” the term “heavens” came in the plural form [45] while the word “earth” was stated in the singular though what is meant is the plural. In this regard, the intended usage of the term “earth” refers to the jins (kind).

Footnotes:

[44] From the angels, jinn, and all that which exists, including which we have no knowledge of.

[45] The Qur’aan has stated that there are seven heavens:

قُلْ مَن رَّبُّ السَّمَاوَاتِ السَّبْعِ وَرَبُّ الْعَرْشِ الْعَظِيمِ
Say: Who is the Rabb of the seven heavens and the Rabb of the great ‘Arsh?
[Qur’aan, Soorat Al-Mu’minoon (23:86)].

—

Source : From the eBook: Tafseer Ayatul-Kursi – By Shaykh Muhammad bin Saalih Al-’Uthaymeen (rahimahullah). With Related Points of Benefit From the Shaykh’s Commentary on Imaam ibn Taymeeyah’s Sharhul ’Aqeedatil-Waasitiyyah, Prepared by Dr. Saleh As-Saleh (rahimahullah)

Shechem “RAPED” 8 year old Dinah a“NAAR” daughter of Jacob

When Shechem son of Hamor the Hivite, the ruler of that area, saw her, he took her and raped her. His heart was drawn to Dinah daughter of Jacob; he loved the young girl (NAAR) and spoke tenderly to her. And Shechem said to his father Hamor, "Get me this girl (NAAR) as my wife." (Genesis 34:2-4)

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Shechem raped Dinah when she was 8 years old and also married her.

ותדבק נפשו בדינה, “His soul became attached to Dinah.” At that time Dinah waseight years and one month old. Our sages (Bereshit Rabbah 72,6) arrive at this conclusion by assuming that Leah’s prayer... that her fetus should be a girl wasoffered when she was in a state of advanced pregnancy. Dinah was born before Joseph as the Torah mentions Rachel as becoming pregnant after her birth. Joseph was... Joseph seven and a half years old at that time. Dinah was seven months older than he (Joseph was born at the end of a seven month pregnancy) so that made Dinah eight years and one month when she was raped. (Rabbeinu Bahya, Bereshit 34:3:1)

Torah Commentary by Rabbi Bachya ben Asher, trans. Eliyahu Munk, 1998.

whats fascinating is Jacob did not object his 8 year old raped daughter to get married to her rapist. though her brothers were against it purely out of vengeance, the fact Jacob had no objection says a lot. this is why we find such commandment given by Yahweh where the rapist marries his victim

“If any man takes a wife and goes in to her and then hates her and accuses her of misconduct and brings a bad name upon her, saying, ‘I took this wife, and when I came near her, I did not find in her evidence of virginity,’ then the father of the young girl (NAAR) and her mother shall take and bring out the evidence of her virginity to the elders of the city in the gate.  And the father of the young girl (NAAR) shall say to the elders, ‘I gave my daughter to this man to marry, and he hates her; and behold, he has accused her of misconduct, saying, “I did not find in your daughter evidence of virginity.” And yet this is the evidence of my daughter’s virginity.’ And they shall spread the cloak before the elders of the city.  Then the elders of that city shall take the man and whip  him,  and they shall fine him a hundred shekels of silver and give them to the father of the young girl (NAAR), because he has brought a bad name upon a virgin of Israel. And she shall be his wife. He may not divorce her all his days. But if the thing is true, that evidence of virginity was not found in the young girl, then they shall bring out the young girl (NAAR) to the door of her father’s house, and the men of her city shall stone her to death with stones, because she has done an outrageous thing in Israel by whoring in her father’s house. So you shall purge the evil from your midst. (Deuteronomy 22:13-21)

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The Hebrew word used for girl is NAAR. This command seems to indicate “child marriage” was a common practice with the Jews. Notice how the bible emphasises this command on a little girl NAAR.  What’s embarrassing about this command is, if this NAAR (little girl) is accused her father must finger her and expose her virginity publicly.   such a command cannot be justified, but one thing we know is child marriage was no exception it was a common practice done by the Jews of ancient times

Know that No One will enter Paradise except by the mercy of Allaah – Sharh as-Sunnah | Dawud Burbank [Audio|En]

by AbdurRahman.org Sharh as-Sunnah : Lesson 41 : Point 65 Shaykh Fawzan | Dawud Burbank [Audio|English] Imaam Barbahaaree rahimahullaah said: And know that no-one will enter Paradise except by the mercy of Allaah. And that Allaah will not punish anyone except according to the degree of his sins. And if He were to punish all the inhabitants of the heavens and the earth; the righteous and the wicked amongst them, then He will be punishing them without being unjust to them. And it is not permissible to say about Allaah, the Mighty and Majestic, that He is unjust since the unjust is the one who takes something that is not his to take, whereas creation and decree is for Allaah. The creation is His creation and the world is His world. He is not to be questioned about what He does but they will be questioned. And it is not to be said, 'Why?' and 'How?' And no-one can enter between Allaah and His creation. [Souncloud Audio Link]  Transcribed Audio: His saying, “And you should know that no-one will enter Paradise except by the mercy of Allaah,” Al-Jannah (Paradise) is expensive and exalted and it cannot be reached through deeds, no matter how much a person works and even if he does all the acts of obedience then his deeds will not meet up to the favours that have been bestowed upon him. So, if he were to be brought to account for those favours then no deed would remain for him. This is from one aspect. The second aspect is that Paradise is expensive and it does not have a price that can be assessed in terms of deeds or wealth or other than that, no-one knows how tremendous it is except for Allaah, the Perfect and Most High. However, Allaah enters the believers into Paradise by His rahmah (mercy) by means of their deeds. So, deeds are just a sabab (means) towards entry into Paradise but they do not necessitate entry into Paradise nor are they the price for Paradise. And therefore, he sallAllaahu `alayhi wa sallam said: “No-one from amongst you will enter into Paradise through his deeds.” This is in order that a person should not become amazed and complacent at his own deeds. It is not stated so that he should abandon performing deeds. And His saying, He the Most High:  ادْخُلُوا الْجَنَّةَ بِمَا كُنتُمْ تَعْمَلُونَ  Enter into Paradise on account of that which you used to do. (Sooratun-Nahl (16), aayah 32) The Baa here does not show compensation or the price. Rather, the Baa here, “Bimaa Kuntum Ta’maloon” is to show a cause or a means, meaning by means of that which he used to do as is shown by the hadeeth that the Prophet sallAllaahu `alayhi wa sallam said: “None of you will enter into Paradise through his deeds.” So, they said, “Not even you Oh Messenger of Allaah?” So, he said, “Nor even me unless Allaah covers me with His mercy.”[1] So, a person should not become amazed at his own deeds. However, a person will not enter into Paradise except by means of deeds. So, if a person did not perform any deeds, he will not enter Paradise because he has not carried out the means. His saying, “And Allaah does not punish anyone except in accordance with the degree of his sins,” Paradise is fadl (a favour) from Allaah, the Majestic and Most High and is through the mercy of Allaah and deeds are a means for entry into it and the People of the Fire will not be punished except in accordance with their sins. They will not be punished because of the sins of other people and they will not be punished whilst not having any sins. So, this is from `adl (justice). So, Paradise is from al-fadl (favour) and the Fire is from al-`adl (justice). His saying, “And if He were to punish the inhabitants of the heavens and the earth, the righteous ones of them and the wicked ones of them then He will be punishing them without being unjust to them.” This is just as has preceded that a person no matter how many deeds he performs then his deeds will not match up to even a part of the favours of Allaah upon him. If Allaah were to punish him that would be justice because of his falling short in giving thanks for the favours of Allaah upon him. And this speech which he mentioned is the text of a hadeeth from Allaah’s Messenger sallAllaahu `alayhi wa sallam: “If Allaah were to punish the inhabitants of His heavens and the people of His earth then He would punish them and He would not be unjust to them. And if He were to be merciful to them then His mercy would be better than their deeds deserved.”[2] Because He would punish the evildoer on account of his evil acts and He would be punishing the righteous person because of the fact that his deeds did not qualify him for entry into Paradise because he did not match the favours of Allaah upon him. His saying, “It is not permissible to say about Allaah, the Mighty and Majestic, that He is unjust,” Allaah, the Majestic and Most High has declared Himself free of dhulm (oppression, injustice). وَمَا رَبُّكَ بِظَلَّامٍ لِّلْعَبِيدِ  And your Lord is not unjust to the servants. (Soorah Fussillat (41), aayah 46) لَا ظُلْمَ الْيَوْمَ ۚ إِنَّ اللَّهَ سَرِيعُ الْحِسَابِ There will be no injustice on this day. Allaah is quick in reckoning. (Soorah Ghaafir (40), aayah 17) وَلَا يَظْلِمُ رَبُّكَ أَحَدًا  And your Lord does not wrong anyone. (Sooratul-Kahf (18), aayah 49) وَمَا ظَلَمْنَاهُمْ وَلَٰكِن كَانُوا هُمُ الظَّالِمِينَ  We did not oppress them. However, they were the wrongdoers. (Sooratul-Zukhruf (43), aayah 76) وَمَا ظَلَمْنَاهُمْ وَلَٰكِن كَانُوا أَنفُسَهُمْ يَظْلِمُونَ  And We did not oppress them but rather they oppressed their own souls. (Soorah Nahl (16), aayah 118) The Prophet sallAllaahu `alayhi wa sallam reported the words of his Lord, He the Most High that He said: (Hadeeth Qudsi) “O My servants I have made oppression forbidden for Myself and I have made it forbidden for you to oppress one another so do not commit oppression.”[3] So, Allaah, the Majestic and Most High, is a just judge and oppression (dhulm) does not befit Him. His saying, “And oppression is only one taking that which is not His to take whereas creation and decree is for Allaah.” Adh-dhulm (oppression) is to wrongfully take the right of the people. And do the people have any right over Allaah? They have no right upon Allaah and no-one can make anything binding upon Allaah. Rather, the right of the servants with Allaah is that He should not punish one who does not associate anything with Him. This is a right which He, the Perfect, has given as a favour. And oppression (dhulm) is to put something in other than its due place. So, Allaah does not put punishment upon those who deserve bliss and He does not give bliss to those who deserve punishment. Rather, He gives bliss to those who deserve it and He gives punishment to those who deserve it and this is al-`adl (justice) but as for the opposite then that would be oppression. If He were to punish the people of eemaan (true faith) and bestow honour to the people of disbelief, this would be oppression and Allaah is free of that. It is not possible that He will punish the people of eemaan (true faith) and bestow honour upon the people of disbelief and that He will enter the disbelievers into Paradise and enter the believers into the Fire. This does not befit Allaah, the Perfect and Most High. His saying, “And Allaah; creation and decree are for Him and the creation is His creation and the world is His world.” Allaah, the Most High said: أَلَا لَهُ الْخَلْقُ وَالْأَمْرُ ۗ تَبَارَكَ اللَّهُ رَبُّ الْعَالَمِينَ  Is not creating and commanding His? Exalted is Allaah, the Lord and nurturer of the whole of creation. (Sooratul-A`raaf (7), aayah 54) “Alaa lahul- khalq,” Is creating not His? And it is to bring things into existence from non-existence. So, all the created being were created by Allaah, the Majestic and Most High, no-one can create along with Allaah. Allaah, the Most High, said: اللَّهُ خَالِقُ كُلِّ شَيْءٍ  Allaah is the Creator of everything. (Sooratuz-Zumar (39), aayah 62) And He, the Most High, said: أَمْ جَعَلُوا لِلَّهِ شُرَكَاءَ خَلَقُوا كَخَلْقِهِ فَتَشَابَهَ الْخَلْقُ عَلَيْهِمْ ۚ قُلِ اللَّهُ خَالِقُ كُلِّ شَيْءٍ وَهُوَ الْوَاحِدُ الْقَهَّارُ Or do they set up partners for Allaah who they claim create with the like of His creation such that the creation is confused for them? Say, Allaah is the Creator of everything and He is the One, the Overpowering Subduer.  (Sooratur-Ra`d (13), aayah 16) “Or do they set up partners for Allaah who create with the like of His creation such that the creation would be confused for them?” Such that that created by the servant resembles that created by Allaah, this is impossible. “Say, “Allaah is the Creator of everything and He is the One, the Overpowering Subduer.”’ قُلْ أَرَأَيْتُم مَّا تَدْعُونَ مِن دُونِ اللَّهِ أَرُونِي مَاذَا خَلَقُوا مِنَ الْأَرْضِ  Say, “Do you see that which you call upon besides Allaah? Show me what they have created upon the earth.” (Sooratul-Ahqaaf (46), aayah 4) His saying, “al-khalq,” creating is for Allaah alone, w`al-amar,” and the decree and the command is for Him,” al-amar (command/decree) is legislating and sending down legislation. So, the Creator, He is the one who commands and forbids and legislates for His servants whatever is beneficial for them and He it is Who forbids whatever is harmful for them and it is not for anyone to command or forbid or to obligate an act of worship or to prohibit anything without a proof. أَمْ لَهُمْ شُرَكَاءُ شَرَعُوا لَهُم مِّنَ الدِّينِ مَا لَمْ يَأْذَن بِهِ اللَّهُ Or do they have partners who legislate things from the religion for them that Allaah has not given permission for. (Soorah ash-Shooraa (42), aayah 21) So, the amar (decree/command) is for Allaah, the Perfect and Most High, the command relating to what occurs in creation and relating to what is pre-decreed, w’al amrush-shar`ee (and the command relating to what is legislated), He commands and He prohibits, He, the Perfect and Most High. أَلَا لَهُ الْخَلْقُ وَالْأَمْرُ Is not the creating and the command for Him? (Sooratul-A`raaf (7), aayah 54) And He made a distinction between khalq (creating) and al-amar (commanding). So, this shows the command is not something created and this contains a refutation of the Jahmiyyah; those who said that the Qur·aan is created and that the speech of Allaah is created. So, Allaah had made a distinction between the creating and between the command. The command is from His speech and His legislation and Allaah has made a distinction between the creation and between the command. So, this proves that the speech of Allaah is not created.[4] His saying, “And the world is His world, He, the Majestic and Most High.” And the abodes are three; Firstly, daarud-duniya (the abode of this world), The second, wa daarul-barzakh (intermediate period in the grave), And the third one, wa daarul-qaraar wahiyaa al-aakhirah (the abode of permanent residence and it is the Hereafter). All of them belong to Allaah, the Perfect and Most High. His saying, “And He will not be asked about what He does but they will be asked,” He cannot be asked about what He does, He, the Perfect and Most High because His actions contain no deficiency and there is no shortcoming in them. So, they are perfect and precise and they never suffer from any deficiency or any shortcoming and questions are only to be asked about one who has deficiencies or shortcomings in his actions. So, Allaah cannot be asked about what He does because His actions are perfect and complete. Second reason; it is not just on account of His overpowering and His Lordship as is said by those who say it that He cannot be asked because of His tremendousness, He, the Perfect and Most High and because of His Majesty. However, it is not this alone, rather, He is not to be asked also because His actions are perfect and precise. They do not suffer from any deficiency at all or any flaws, contrary to the created being for he will be asked about his actions because he commits errors and his deeds are deficient and observations are to be made concerning him. So, he will be questioned because he is deficient from every aspect except for those who are rendered complete and aided and supported by Allaah. And therefore, he said, “But rather they will be questioned.” This is the difference between the Creator and the created being that Allah is not to be questioned whereas, the created being will be questioned. His saying, “And it is not to be said, 'Why?' and 'How?' And no-one can enter between Allaah and His creation.” No objection is to be raised about Allaah such that it is said, “Why did Allaah create such and such and How did Allaah create these things?” This is not permissible with respect to Allaah, the Perfect and Most High. Rather, it is upon us to submit and to comply and to believe that the actions of Allaah are perfect and complete and do not suffer any deficiency or shortcoming. So, even if some of the points of wisdom or the underlying reasons remain hidden to us then still we do not ask about them, rather, we submit. So, if we understand the wisdom and the underlying reason then this is fine but if we do not understand it then we submit and we do not raise objections to Allaah or withhold from action until we know the wisdom or the underlying reason. Footnotes: [1] Reported by al-Bukhaariyy (6463) and Muslim (2,816) from a hadeeth of Aboo Hurayrah radiyAllaahu `anhu. [2] Reported by Imaam Ahmad in his Musnad and by Aboo Daawood and Ibn Maajah and Ibn Hibbaan and others from a hadeeth of Zayd Ibn Thaabit radiyAllaahu `anhu and it was declared authentic by Ibn Hibbaan and by Shaykh ul-Islaam Muhammad ibn `Abdul Wahhaab in Kitaab at-Tawheed. Translator’s side point: Likewise Shaykh al-Albaaniyy declared it saheeh (authentic). [3] Reported my Muslim (2,577) from a hadeeth of Aboo Tharr radiyAllaahu `anhu. Hadeeth included in the 40 hadeeth of Imaam an-Nawawiyy (24). [4] Translator’s side point: This is the same point that Imaam Ahmad used in his argument against those who tried to force him to say the Qur'aan was created. -- Ithaaful-Qaaree bit-Ta`leeqaat `alaa Sharhis-Sunnah (A Gift To The Reader In Annotation Of Sharh As-Sunnah) by Shaykh Saalih ibn Fowzaan al-Fowzaan hafizahullaah Translated by Aboo Talhah Daawood Burbank, rahimahullaah Transcribed by Saima Zaher. Posted with kind permission from Dawud Burbank rahimahullaah Listen to the full Audio Series of Sharhus Sunnah Sharh-us-Sunnah – Shaykh Saalih Fawzaan – Dawood Burbank [Audio|En] Visit : Book Study of Sharhu Sunnah of Imaam Barbahaaree