The Prophet Jesus (pbuh) did not die, he was raised to God's Sight

In our previous article , we explained that the Christians' faith of
crucifixion could not have been originated from the original Gospel
which was revealed to the Prophet Jesus (pbuh). There are various
Gospels which were written after the Prophet Jesus (pbuh). Each one of
these Gospels depict the very same incident in a different way and
each Book has many contradictions within itself. Only these two
features provide enoughevidence to be doubtful about the information
conveyed in these books. Our Christian brothers are also aware that,
apart from the existence of many true and righteous accounts in the
Gospel, the parts in question which they claim to be divine
revealations do not provide a common account; accordingly thisstate
casts serious doubts over the accuracyof the information provided.
These contradictory passages must make our Christian brothers adopt a
more objective view about theissue, because the contradictions in
question are not the kind of statements that can be explained away or
denied. They are solidevidences sufficient enough to present the
inaccuracy of the conservative belief that the current Gospel is of
undistorted, precise pronouncements. Accordingly it is of great
importance for our Christian brothers to payattention to the evidence
provided below. This aside, it is unacceptable that a piece of
information conveying the so-called death of the Prophet Jesus (pbuh)
is considered as a righteous revelation revealed to the Prophet Jesus
(pbuh):
In the Qur'an God expresseses certain information that the Prophet
Jesus (pbuh) did not die:
In the Qur'an God provides accurate information about the crucifixion
of the Prophet Jesus (pbuh), which is described in theGospel with
contradictory and doubtful explanations. In the Qur'an, God makesit
clear that SCHEMES MADE TOWARDS THE PROPHET JESUS (PBUH) ARE THWARTED
AND THAT THEY CERTAINLY DID NOT KILL HİM:
and their saying, 'We killed the Messiah, Jesus son of Mary, Messenger
of God.' THEY DID NOT KILL HIM AND THEY DID NOT CRUCIFY HIM but it was
made to seem so to them. Those who argue about him are in doubt about
it. They have no real knowledge of it, justconjecture. BUT THEY
CERTAINLY DID NOT KILL HIM . (Surat An-Nisa', 157)
In the Qur'an, that the Prophet Jesus (pbuh) was not killed is
stressedtwice in the same verse and it is stated that those who
advocate the belief that the Prophet Jesus (pbuh) was killed have no
real knowledge of it. This is a very clear statement.
Someone resembling to the Prophet Jesus (pbuh)was crucified:
In the same verse in the Qur'an God reveals, " They did not kill him
andthey did not crucify him but IT WAS MADE TO SEEM SO TO THEM ." (
Surat an-Nisa', 157 ), and informs us that the person who was
crucified was another person who was resembling the Prophet Jesus
(pbuh). The individual who was crucified instead of the Prophet Jesus
(pbuh) was Judas Iscariot, who acted treacherously towards the Prophet
Jesus (pbuh). As a great miracle, God made JudasIscariot seem like the
Prophet Jesus (pbuh). When they came to take the Prophet Jesus
(pbuh)to crucify him, they took Judas Iscariot who was present there
and crucified him. Besides, because Judas Iscariot's face was covered
with blood, people also did not understand that it was not the Prophet
Jesus (pbuh) who was crucified. In the latter part of Surat an-Nisa'
157, God relates, "They have no real knowledge of it, just
conjecture." Indeed, in the Gospel, the words which are conveyed as
the last words of the Prophet Jesus (pbuh) [" Elohi , Elohi, lama
sabachthani?" which means, "My God, My God,why have You forsaken me?
"], is again a continuation of the same delusion and the expression of
disbelief inquestion belong to JudasIscariot, whose plot was thwarted
and was crucified instead of the Prophet Jesus (pbuh). Indeed, it is
obvious thatthe Prophet Jesus (pbuh), who was a servant of God who
wholeheartedly submitted to God and loved Him, could not have told
these words. One can only expect to hear such rebellious expressions
from a hypocrite.
The disappearance of Judas Iscariot cccording to the Gospel:
Parallel to what is revealed by the verses ofthe Qur'an and these
explanations also supported by various sources, there are passages in
Gospel that may provide evidence that a disciple of the Prophet Jesus
(pbuh), Judas Iscariot, was crucified instead of him. According to
these passages we need to notice that just after the crucifixion Judas
Iscariotdisappeared. Various Gospel authors try to explain away this
subject in many ways and have contradicted with one other. The
contradictory explanations regarding the disappearance of Iscariot in
the Gospel is as follows:
Early in the morning, all the chief priests and the elders of the
people came to the decision to put Jesus to death. They bound him, led
him away and handed him over to Pilate, the governor.
When Judas, who had betrayed him, saw that Jesus was condemned, he
was seized with remorse and returned the thirty silver coins to the
chief priests and the elders. "I have sinned," he said, "for I have
betrayed innocent blood." "What is that to us?" they replied.
"That'syour responsibility." So Judas threw the money into the temple
and left. Then he went away and hanged himself. (Matthew 27: 1-5)
In those days Peter stood up among the believers and said,"Brothers,
the Scripture had to be fulfilled...through the mouth of David
concerning Judas, who served as guide for those who arrested Jesus—he
was one of our number and shared in this ministry."
With the reward he got for his wickedness, Judasbought a field; there
he fell headlong, his body burst open and all his intestines spilled
out. (Acts 1: 5-18)
Despite the fact that some explanations in theGospel contradict with
one another, there is consensus on the disappearance of Judas Iscariot
just after the crucifixation. Judas Iscariot disappeared, because the
one who was crucified and killed was Judas Iscariot. Judas Iscariot,
who normally looked like the Prophet Jesus (pbuh) in the physical
sense, was made to seem more like the Prophet Jesus (pbuh)as a miracle
of God. Upon this, soldiers were mistaken and took him to the crucifix
instead of The Prophet Jesus (pbuh). Just before this incident, by
God's command, the Prophet Jesus (pbuh) was taken to the heavens by
angels, into the Sight of God.
In the Qur'an God informs that the plot against the Prophet Jesus
(pbuh) was "thwarted":
In the leadership of Judas Iscariot who was ahypocrite, unbelievers
plotted against the Prophet Jesus (pbuh). The purpose of this plot was
to kill the Prophet Jesus (pbuh). However, in the Qur'an God INFORMS
US THAT THE PLOT AGAINST THE PROPHET JESUS (PBUH) WAS THWARTED. If, in
oneway, The Prophet Jesus (pbuh) died, this would mean unbelievers'
plot coming to a favorable end on their part , and this is impossible.
THAT PLOT WAS THWARTED. THEPROPHET JESUS (PBUH), INNO WAY, DIED AND
WAS NOT MURDERED. God informs us about this fact in the Qur'an thus:
When Jesus sensed disbelief on their part, he said, 'Who will be my
helpers to God?' The disciples said, 'We are God's helpers. We believe
in God. Bear witness that we are Muslims. Our Lord, we have faith in
what You have sent down and have followed the Messenger, so write us
down among the witnesses.'THEY PLOTTED AND GOD PLOTTED. BUT GOD IS THE
BEST OF PLOTTERS. (Surah Al 'Imran, 52-54)
If the plots of unbelievers succeeded, this would surely be related in
the Qur'an. On the contrary, we know from the Qur'an that the plots
against the Prophet Jesus (pbuh) came to nothing and that the Prophet
Jesus (pbuh) was raised to the Sight of God.
You can read further information about the subject on this link.
It is a great blessing for sincere believers that a stealthy plot
against The Prophet Jesus (pbuh) was thwarted:
Despite very clear evidence, those who insist on the claim that the
Prophet Jesus (pbuh)was killed should think wisely and re-read the
Qur'an with an open mind and and keep theirmind free of any
prejudices. The Prophet Jesus (pbuh) did not die; he was honorably
raisedto the heavens. For a sincere Christian, there isno meaning in
being insistent upon the claim that the Prophet Jesus (pbuh) was
killed. For a Christian, it is a blessing to know and believe that the
Prophet Jesus (pbuh) did not die, that he was saved from the plots of
unbelivers and that he is in our Lord's Sight. Insistently turning
one's face from such glad tidings, not wanting the Prophet Jesus
(pbuh) to be alive despite all these facts revealed is a strange
attitude.
Some Christians claim that Muslims object the belief that the Prophet
Jesus (pbuh) is not alive, because they think it is unbecoming for a
prophet to suffer. However Muslims believein it simply because it is
stated so in the Qur'an. The key point that deserves mention here
isthe following:
Surely God has tested Prophets with various affliction, hardships and
trials. As a requisite of the trial in this world, God also granted
temporary triumph to unbelievers. But God never lets His Prophets to
be in a state that will, in the eyes of unbelievers, make them seem as
if they were weak. Accordingly, such a state also holds true for the
Prophet Jesus (pbuh). Believing that the Prophet Jesus (pbuh)did not
die is also good for Christians. Indeed, in the End Times when the
Prophet Jesus (pbuh) will be sent back to earth, Christians will see
that he has no scar on his palms or feet. In the End Times in which we
live the Prophet Jesus (pbuh) will come back toearth with the clothes,
belongings he had on 2000 years ago, and the money dating back to 2000
years. When these happen, Christians will be better convinced,
Insha'Allah.
You can read further information about the subject on this link.
The delusion of redemption:
One of the main reasons why this claim – the so-called death of the
Prophet Jesus (pbuh) - was subsequently introduced into the Gospel and
has been since persistently upheldis to be able to lay the ground for
another erronous viewpoint, thatis, Redemption. This subject will be
expandedon our next article. However we can briefly say that according
to theQur'an, it is impossible for a baby to be born as a sinner.
Again according to the Qur'an, no one can take on another's
wrongdoing, and everyone will give an account of his deeds and every
moment he spends in this life by himself. The contrary would be
incompatible with God's justice and the purpose of this life's
creation. Accordingly a life that is free of sins can by no means be
valid in Christianity or any other religion. This claim was probably
introduced to Christianity by various circles in order to put away
with religious responsibilities in daily life and those that are
brought by as the requisite of faith in God. In order to validate it,
the circles in question had to spread the view that the Prophet Jesus
(pbuh) had died. SincereChristians need to see the inaccuracy of this
belief.
Various contradictions in the four Gospels about theclaim of the
Prophet Jesus' (pbuh) so-calledcrucification>>>
It is important for genuine Christians to understand the true purpose
behind the articles about Christianity on this site>>>

The real source of democracy and freedom of expressionis Islam

No matter from which line of thought, religion,or nation people may
come from, one of the most important requests of all people in our day
is freedom. People remain healthy as long as they feel free in the
corporal and mental sense, express themselves freely and live as they
wish. A person who is taken under pressure in any realm of his life no
sooner starts to lose his peace, joy and the capacity to produce. When
one recalls the cold, joyless expression, and the dullness in the eyes
of the majority of people in the Soviet Russia and China in recent
history, one will once again remember how, in human life, it is
important to think freelyand lead a free life.
Freedom, which is an important part of humanlife and raises the
quality of life, is a blessing granted by Allahto human beings. Some
people who do not know the morality of religion, and especially Islam
or obtain information from inaccurate sources and examples may harbor
several prejudices and erroneous convictions about this subject.
Though having no accuracy whatsoever, these people assume that Islam
will limit their living spaces and freedom, take their thoughts under
control and restrict arts and science. The fact is however that Islam
is a religion that ensures all kinds of intellectual freedom as well
as freedom of worship and expression, that takes allkinds of rights of
people under protection and, more importantly, presents real freedom
topeople.
However, the following fact should be clear: Allah wishes ease,
comfort, happiness and joy to people. Allah does not wrong people. The
religion, which is the commandment of Allah, also shows people the way
to the most peaceful, blissful, safest, highest quality, comfortable,
and delightful life. There is no compulsion where religion is
concerned. A person believes in Allah and lives by religion, by seeing
Allah's existence and oneness by using hisconscience. Religion is an
acceptance by the heart. If a person is obliged to live a religious
life by force, then this person does not become devout and he simply
becomes a hypocrite. As we are informed in the Qur'an, a hypocrite is
someone who deserves Allah's torment and whose place is at the bottom
of Hell. Furthermore hypocrites not only give harm to themselves, with
their insincere and tricky nature, but also they pose a threat for
society as a whole.
Generating such a peril with one's own hands, bringing hypocrites and
a system of hypocrisy into being is something that Muslims would by no
means wish. Every Muslim, as a requisite of the morality of the
Qur'an, is responsible forshowing people the truepath, enjoining the
good and forbidding theevil. But this never means to oblige others to
think, live, act and dress like oneself. A Muslim shows the truth and
leaves the choice to the person himself. This is the commandment Allah
informs us in the Qur'an.
Along with this, a Muslimwishes all sorts of thoughts and beliefs to
be freely expressed in the society. He respects the opinions, views
and lives of others. He wishesthe systems that are not in compliance
with the morality of religion, and even irreligious, atheist
ideologies and views to be explained, so that he can respond to them
in the scientific and ideological sense. Prohibiting views and
ideologies, taking them under pressure is not ease for a Muslim. On
thecontrary, this is a state that will make the communication of the
religion difficult, and render the scientific struggle harder. In an
environment where everyone can express their thoughts openly, religion
develops easily and becomes even stronger.
Furthermore, a Muslim knows that every man lives the destiny Allah
wills for him. He is awarethat an atheist is an atheist because Allah
created him so. Alternatively, he knows that an unbeliever does not
believe in Allah because that is what is preordained for him by Allah.
Accordingly he truly believes that a member of another religion
believes in that religion because Allah wills it so. He
approachesthese people with compassion, understanding and affection.
He wishes them to be free to express their own views,just as how he is
free to do so. He wants them to live as they wish and be at ease, just
as how he isfree himself to fulfill his acts of worship. Surely this
does not mean that he should condone immorality or cruelty and simply
disregard them. However he does not struggle against them by
oppressing the other party, putting pressure upon them, preventing
them from speaking, writing and expressing his opinion freely. On the
contrary, he carries on his struggle with patience, good words,
modesty, affection and respect. As we stated earlier, a Muslim is not
responsiblefor all the people's guidance except calling them to the
true path. It is Allah Who guides a person. A Muslim only calls to the
true path but by no means oppresses the other party.
As is seen, in the essence of Islam, there is intellectual freedom,
freedom of faith and expression. Some peopleassume that democracy
entered the history of humanity with the ancient Greeks. However, it
is Allah Who teaches democracy to people. From the time ofthe Prophet
Adam (as) allprophets have been the genuine representatives of
intellectual freedom and respect to views. The essence of all primary
concepts – freedom of justice, not putting any pressure upon anyone,
treating everyone as a first class citizens, respecting and trusting
people, not judging anyone due to his views- which are associated with
democracy and are present in the morality of religion. Throughout
history, people have learned these concepts from the righteous
religions revealed by Allah and witnessed its most beautiful examples
during the times when people lived by the righteous religions. When we
look at the times when people wereoppressed due to their opinions and
their different ideologies, members of various religions were
humiliated, while the arts, science and architecture died out. People
lost their joy of living and almost turned into robots. Book
burnings, murders, massacres, genocides became widespread, and we see
the influenceof irreligious, atheist ideologies or those who interpret
the religion with a radical mindset by distancing it from its essence.
Before explaining by evidence that once Allah's righteous religionis
lived in the form it is commanded by Allah, the real justice,
democracy, respect and love, that people have been longing for can be
experienced, we would like to remind with a beautiful good news from
our Prophet (saas):
Very soon, democracy, brotherhood, love, friendship and peace will, by
Allah's leave, dominate the world in an unprecedented way in history
and people will experience the joy, bliss and abundance of faith as
much as they can. As one can clearly see from the signs of theverses,
hadith of our Prophet (saas) and words of great Islamic scholars, the
time in which we live is the End Times. The difficult and troublesome
days of the End Times will, in this century, come to end with the
Prophet Jesus' (as) and Hazrat Mahdi's (as) being instrumental, and
the world will enter a brand new, bright era. (For further information
on this subject, please see www.awaitedmahdi.com) Communicating the
Oneness and Unity of Allah in the most beautiful and wise manner and
introducingpeople to the Islam described in the Qur'an lays a very
important ground for the bright days that we will attain in the near
future. Our wish is that Allah rendersalso this work instrumental in
attainingthe beauties in question.We wish that the days when we see
"people entering Allah's religion in droves" come at once.
DEMOCRACY IS THE UNDERSTANDING OF MORALITY COMMANDED BYALLAH; PEOPLE
WILL ACKNOWLEDGE THE GENUINE DEMOCRACY WITHTHE DOMINANCE OF THE
MORALITY OF ISLAM
ADNAN OKTAR: Now briefly, what will happen in the time of Hazrat Mahdi
(as)? Let me tell it. Full freedom, full democracy, full
enlightenment, full peace, love, compassion,brotherhood, technology,
science and arts will be at its peak point. They will exist in an
unprecedented way. Every view will be free. Every opinion will be
free. In the world [even the letter] "d" of democracy is non-existent
right now. People will know what actual democracy is. Because they
received [the concept of] democracy from the Qur'an. That is from the
Prophet Moses (as), the Prophet Abraham (as). Democracy is very
ancient; it dates back to the Prophet Adam (as), the Prophet Noah
(as). It is an understanding of morality that comes from the ancient
prophets. An understanding of morality commanded by Allah. That is,
granting freedom to all views. Forinstance what does All-Mighty Allah
say? I take refuge in Allah fromsatan. "You have your religion and I
have my religion." Allah says; "There is no compulsion where the
religion is concerned." That is, you can neither make one fulfill his
prayer or tell her to cover her hair. You cannot interfere with
anything of a person. Religion is merely an offer. You communicate it
and that is all. One lives by religion with love. Whencompulsion
enters the equation, a hypocrite comes out. They say, "Weoblige them."
You can only cause the appearance of millions of hypocrites then. You
establish a factory of hypocrites. Right? A hypocrite is the meanest
creature of this world. We will attain such a level of arts that
people will be out of breath. (In his hadith) our Prophet (saas) said
that even those in their graves willenvy them. Even those intheir
graves. Such an environment of security comes into being. For
instance, "women go to Madinah, Mecca and Damascus all alone." All
alone. In darkness, and with their hands free. "Nothing happens", says
our Prophet (saas). "Eventhe predatory animals will be compassionate."
Obedient. Such a development will happen Insha'Allah. Bigotry,
fanaticism, radicalism, fraudulence, insaneness, psychopathy, mafia,
murder, terror organizations; none of these will remain in the time of
Hazrat Mahdi (as). Absolute peace, bliss, love reigns and all weapons
are removed. Including guns and rifles. Tanks, cannons; allof them
will be melted; all of them. Washing machines, refrigerators will be
produced with them, they will be used in constructions; that is iron
will not be used in the production of weapons. It is removed. Where
can you use weapon? It may be in snow-balls war, that is all. As a
joke. Why shouldwar be, my brother? Why should people kill one
another? They are the innocent, pure slavesof Allah. You can
educatethem, tell them, and thatis it. Right? People will think more
clearly. They will construct such architectural masterpieces that
those looking at them will be out of breath. Now we look and see
square buildings like boxes of matches. Are these buildings at all? If
you do them, then make some effort and construct something beautiful.
Right? For each building constructed, you will think to yourself, "I
guess not a more beautiful one can ever be built." They will look at
another one and say, "This is the best one ever." Notice that neither
a theatrical production nor a movie, a quality film or a picture can
be produced.There is none; artistry has died in the world. There are
no longer any artists… (Gaziantep Olay TV, August 3, 2010)
ADNAN OKTAR: No one will intervene another. "Her head is covered,
open" They will be as free as they wish; there will not be something
like that. That is to say, noone will reproach another; because
religion is freedom. Religion endows us freedom,
independence.All-Mighty Allah says, "relieving them of the chains
which were around them." Our Prophet (saas) says thoseheavy chains
wrapping around one's body. All-Mighty Allah says that the Qur'an will
accomplish this. The Qur'an does not bring any chains, It rescues us
from chains; this is the attribute of religion. It brings us
democracy, freedom, independence.Pressure paralyses a person's soul;
it ruins thepower of arts, the powerof writing. For instance I was
watching TV other day; there were those ancient buildings in Europe,
the paintings in them. They cannot ever reproduce those, or produce
new ones. There are very bad imitations of movies. They can only take
photographs and displaytheir photographs. Why?Their power of artistry
has disappeared. Why? Because they do not loveAllah; Allah has taken
thepower in their hearts. When love disappears, science also
disappears, all of them disappear. The man is not strong enough, he
cannot do it,he simply cannot. He canneither paint nor construct a
building, nordo artwork for architecture; nothing of that sort. Notice
that, forinstance, even in the old Turkish movies – except those with
obscene scenes- there was some sense of nobility. Right? There was
quality. Why? Because they were the last Ottomans. They preserved
their spiritual values. Then, a corruption of a great scope occurred
and they have no power right now; they cannot do it. Neither any
artists, nor any actors, nobody appears. Arts disappeared. But I tell
this for the whole world.Not only for Turkey. Those buildings, for
instance, those ancient churches are amazing. But of course we
exemptthose parts related with disbelief. I don't adopt them, of
course. But with the part that is righteous, it is a tremendous
artistry. Why? They made them with the love of Allah. For instance the
old mosques. Can they do the Sultanahmet? The Bayazid Mosque? Right?
Can they construct Nur-i Osmania? They can only imitate them. With
concrete etc. But they are not beautiful either. It is understood when
one looks at them. Does that glory, that beautifulconstruction that
soothes the soul exist? All these and more of them will return back
with the time of Hazrat Mahdi (as). But with much greater beauty. Our
Prophet (saas) says that it will be like the Prophet Solomon (as) and
Dhu'l-Qarnayn (as); he says he will dominatethe world. An
unprecedented sovereignty.

Is it prescribed not to do the prostration of forgetfulness in Jumu‘ahand Eid prayer?.

Dear brother i came to know from my father that prostration of
forgetfulness should not b done during friday salah and eid, how far
is it true i was going on searching it on ur website but i couldnt
find it please provide meif any evidence.
Praise be to Allah.
Firstly:
We have previously discussed the ruling on Eid prayer in the answers
to questions no. 48983 and 49014 .
In the answer to question no. 45456 we stated that it is prescribed to
do the prostration of forgetfulness (sujood as-sahw) in naafil prayers
just as it is prescribed in obligatory prayers; it is exactly the
same. This is the view of the majority of scholars.
That is because the basicprinciple is that it is prescribed to do the
prostration of forgetfulness in prayer when there is the reasonfor
doing it, and the Lawgiver made no differentiation between obligatory
and naafil prayers in that regard.
Shaykh Ibn Baaz (may Allah have mercy on him) said:
The prostration of forgetfulness is prescribed in all prayers,both
naafil and obligatory, because of the general meaning of the hadeeths.
End quote from Majmoo'Fataawa Ibn Baaz, 30;13.
There is no disagreement that Jumu'ah prayer is obligatory, so the
requirement to compensate for mistakesby doing the prostrationof
forgetfulness in this prayer is more certain.
With regard to Eid prayer, whether we say it is obligatory or naafil,
it is like all other prayers; if a person makes a mistake he should
compensate for itby doing the prostrationof forgetfulness.
We have not found any one among the scholars, either the imams of the
four madhhabs or other leading fuqaha', who differentiate between the
prayers and Jumu'ahand Eid prayer, with regard to the prostration of
forgetfulness.
However, the well-known view amongst the later Hanafis is that it is
betternot to do the prostrationof forgetfulness in Jumu'ah and Eid
prayer if a large number of people are present, lest that confuse the
worshippers, although in principle they also do not differentiate in
the ruling on prostration of forgetfulness between obligatory and
naafil prayers; rather they thought it was better not to do it with a
large congregation for the reasons mentioned.
Burhaani ad-Deen al-Bukhaari al-Hanafi said in al-Muheet, 2/229:
It says in al-Asl: Making mistakes (or forgetting) in the Eid prayer,
Jumu'ah, obligatory and voluntary prayers is the same, because Jumu'ah
and Eid prayers are the same as other prayers with regard to what
mayspoil them, and they are the same with regard to what is required
as compensation, except that our shaykhs said: They should not do the
prostration of forgetfulness in Jumu'ahand Eid prayers, lest that
cause people to fall into confusion. End quote.
Abu Bakr al-Haddaadi said in al-Jawharah an-Nayyirah, 1/95:
Prostration of forgetfulness in Jumu'ah, Eid and obligatory prayers is
all the same; what is meant is that one should do theprostration of
forgetfulness in all prayers (if required). Butsome of the shaykhs
saidthat the imam should not do the prostration offorgetfulness in
Jumu'ahor Eid prayer lest he cause confusion to thosewho are far away
from the imam. End quote.
Ibn 'Aabideen said in al-Haashiyah, 2/157:
The favoured view among the later scholarsis that he should not do the
prostration of forgetfulness in Jumu'ahand Eid prayer, lest the
ignorant think that something has been added. This is what it says in
as-Siraaj and elsewhere. But that doesnot mean that it is not
permissible; rather it is better not to do it so that the people will
not become confused. End quote.
It is clear from the wordsof Ibn 'Aabideen and others that this
opinion is only well-known among the later Hanafis. As for the imams
of the madhhabs and the earlier scholars, this is not known from them;
rather what is well known from them is the opposite, as is clear
fromthe above. Muhammad ibn al-Hasan ash-Shaybaani, the companion of
Imam Abu Haneefah, the propagator of his madhhab and the faqeeh of
Iraq, said that the prostration of forgetfulness should be done (if
required) in the Eid prayer, Jumu ah and all other prayers.
Abu Sulaymaan al-Jawzjaani said: I said –i.e., to Muhammad ibn
al-Hasan – Do you think that the prostration of forgetfulness is the
samein the Eid prayer, Jumu'ah, and in the obligatory and
voluntaryprayers? He said: Yes.
Al-Mabsoot, 1/383
This is the correct view, which is in accordance with the opinion of
the majority of scholars. What was quoted above from the later Hanafis
is an opinion and juristic preference, but it is an opinion that is
superseded.
The correct view is what is stated above, that the prostration of
forgetfulness is prescribed in all prayers,whether obligatory or
naafil, if the reason for doing it is present. Thereis no
differentiation between Eid prayer, Jumu'ah prayer, or any other
prayer, whether obligatory or naafil.
And Allah knows best.

Is there any saheeh text about the number of Prophets and Messengers?.

Is there any saheeh hadeeth that gives the number of Prophets and Messengers?.
Praise be to Allah.
Firstly:
Allah, may He be exalted,sent Messengers to everynation and He stated
that they came one afteranother, as He says (interpretation of the
meaning):
"Then We sent Our Messengers in succession, every time there came to a
nation their Messenger, they denied him, so We madethem follow one
another(to destruction), and We made them as Ahadeeth (the true
stories for mankind to learn a lesson from them). So away with a
people whobelieve not"
[al-Mu'minoon 23:44]
"Verily! We have sent you with the truth, a bearer of glad tidings,
and a warner. And there never was a nation but awarner had passed
among them"
[Faatir 35:24].
Allah has named some ofthose Messengers and told us the stories of
some of them, but not ofmany others. Allah, may He be exalted, says
(interpretation of the meaning):
"Verily, We have inspiredyou (O Muhammad SAW) as We inspired Nooh
(Noah) and the Prophets after him; We (also) inspired Ibrahim
(Abraham), Ismail (Ishmael), Ishaque (Isaac), Yaqoob (Jacob), and
Al-Asbat (the twelve sons of Yaqoob (Jacob)), Iesa (Jesus), Ayub
(Job), Yoonus (Jonah), Haroon (Aaron), and Sulaiman (Solomon), and to
Dawood (David) We gave the Zaboor (Psalms).
And Messengers We havementioned to you before, and Messengers We have
not mentioned to you, - and to Moosa (Moses) Allah spoke directly"
[an-Nisa' 4:163-164].
Ibn Katheer (may Allah have mercy on him) said:
These are the names of the Prophets whose names are mentioned in the
Qur'an: Adam, Idrees,Nooh, Hood, Saalih, Ibraaheem, Loot, Ismaa'eel,
Ishaaq, Ya'qoob, Yoosuf, Ayyoob,Shu'ayb, Moosa, Haroon, Yoonus,
Dawood, Sulaymaan, Ilyaas, al-Yasa', Zakariya, Yahya,and 'Eesa
(blessings and peace be upon them), as well as Dhu'l-Kifl according to
many commentators, and theirleader is Muhammad (blessings and peace of
Allah be upon him).
The words "and Messengers We have not mentioned to you" mean: other
people whoare not mentioned in the Qur'an.
Tafseer Ibn Katheer, 2/469
Secondly:
The scholars differed as to the number of Prophets and Messengers,
according to what reached them and their opinions on the authenticity
of the hadeeths that mentioned their numbers. Those who classed the
hadeeths as saheeh or hasan gave their opinion based on those reports;
those whoclassed the hadeeths as da'eef said that the number could not
be known except through Revelation, so they refrained from stating a
number.
The hadeeths that mentioned a number areas follows:
1.
It was narrated that Abu Dharr said: I said: O Messenger of Allah, how
many Prophets were there? He said: "One hundred and twenty four
thousand." I said: O Messenger of Allah, how many of them were
Messengers? He said: "Three hundred and thirteen, a good number." I
said: O Messenger of Allah, who was the first of them? Hesaid: "Adam."
…
Narrated by Ibn Hibbaan, 361
This hadeeth is da'eef jiddan (very weak). Its isnaad includes
Ibraaheem ibn Hishaam al-Ghassaani, of whom adh-Dhahabi said: he is
matrook (rejected). Indeed, Abu Haatim said:(He is) a liar. Hence Ibn
al-Jawzi ruled that the hadeeth was fabricated and false.
Ibn Katheer (may Allah have mercy on him) said:
This hadeeth was narrated at length by al-Haafiz Abu Haatim ibn
Hibbaan al-Basti in his book al-Anwaa' wa't-Taqaaseem, and he said
that it was saheeh. But Abu'l-Faraj ibn al-Jazwi disagreed with him
and included this hadeeth in his book al-Mawdoo'aat (the fabricated
hadeeths) and accused Ibraaheem ibn Hishaam of fabricating the
hadeeth. There is no doubt that more than one of the imams of al-jarh
wa't-ta'deel (evaluation of hadeeth narrators) criticised him because
ofthis hadeeth.
Tafseer Ibn Katheer, 2/470
Shu'ayb al-Arna'oot said:Its isnaad is da'eef jiddan (very weak) –
andhe quoted the commentsof the scholars about Ibraaheem ibn Hishaam.
Tahqeeq Saheeh Ibn Hibbaan, 2/79
2.
A hadeeth mentioning this number - one hundred and twenty four
thousand – was alsonarrated via another isnaad:
It was narrated that Abu Umaamah said: I said: O Prophet of Allah, how
many Prophets were there? He said: "One hundred and twenty four
thousand, of whom three hundred and fifteen were a good number."
Narrated by Ibn Hibbaanin his Tafseer, 963
Ibn Katheer (may Allah have mercy on him) said:
Mu'aan ibn Rifaa'ah as-Silaami is da'eef; 'Ali ibn Yazeed is da'eef;
andal-Qaasim Abu 'Abd ar-Rahmaan is also da'eef.
Tafseer Ibn Katheer, 2/470
3.
The hadeeth of Abu Dharr (may Allah be pleased with him) was also
narrated via another isnaad, without any mention of the number of
Prophets; rather it mentions the number of Messengers:
He said: I said: O Messenger of Allah, how many Messengers were there?
He said: "Three hundred and umpteen, agood number."
Narrated by Ahmad, 35/431
According to another report (35/438): "three hundred and fifteen, a
good number."
Shu'ayb al-Arna'oot said:
Its isnaad is da'eef jiddan (very weak), because 'Ubayd ibn
al-Khashkhaash is majhool (unknown) and Abu 'Umar ad-Dimashqi is
da'eef. Ad-Daaraqutni said: al-Mas'oodi from Abu 'Umar ad-Dimashqi is
matrook (rejected).
Al-Mas'oodi is 'Abd ar-Rahmaan ibn 'Abdullah ibn 'Utbah.
Tahqeeq Musnad Ahmad,35/432
4.
It was narrated that Anassaid: The Messenger of Allah (blessings and
peace of Allah be upon him) said: "Allah sent eight thousand Prophets,
four thousand to the Children of Israel and four thousand to the rest
of mankind."
Narrated by Abu Ya'la in his Musnad, 7/160
This hadeeth is da'eef jiddan (very weak).
Al-Haythami (may Allah have mercy on him) said:
It was narrated by Abu Ya'la and its isnaad includes Moosa ibn
'Ubaydah ar-Rabdhi, who is da'eef jiddan.
Majma' az-Zawaa'id, 8/210
Ibn Katheer (may Allah have mercy on him) said:
This is also a da'eef isnaad. It includes ar-Rabdhi who is da'eef, and
his shaykh ar-Raqqaashi is also weaker than him.
Tafseer Ibn Katheer, 2/470
5.
It was narrated that Abu'l-Waddaak said: AbuSa'eed said to me: Do
theKhaarijis believe in the Dajjaal? I said: No. He said: The
Messenger of Allah (sa) said: "I am the Seal of a thousand Prophets or
more; no Prophet was sent but he warned his nation aboutthe Dajjaal…"
Narrated by Ahmad, 18/275
This hadeeth is da'eef because Mujaalid ibn Sa'eed is da'eef.
Al-Haythami (may Allah have mercy on him) said:
It was narrated by Ahmad, and its isnaad includes Mujaalid ibn Sa'eed.
An-Nasaa'i classed him as thiqah (trustworthy) in one report but he
said concerning another: He is not qawiy (strong). A number of
scholars classed him as da'eef.
Majma' az-Zawaa'id, 7/346
It was also classed as da'eef by al-Arna'oot in Tahqeeq al-Musnad, 18/276
6.
This hadeeth was narrated from Jaabir ibn'Abdullah (may Allah be
pleased with him):
It was narrated by al-Bazzaar in his Musnad,3380, Kashf al-Astaar.
Its isnaad includes Mujaalid ibn Sa'eed; it has been stated above that
he is da'eef.
Al-Haythami (may Allah have mercy on him) said:
It was narrated by al-Bazzaar and its isnaadincludes Mujaalid ibn
Sa'eed, who was classed as da'eef by the majority.
Majma' az-Zawaa'id, 7/347
From the hadeeths quoted above – and there are others that we have not
quoted to save space, all of which are da'eef – it is clear that the
reports differ concerning the number of Prophets and Messengers. Every
group spoke on the basis of thereports that were saheeh in their
opinion. The most well-known of the reports mentioned above is the
hadeeth of Abu Dharr (may Allah be pleased with him), which says that
the number of Prophets was one hundred and twentyfour thousand, among
whom the number of Messengers was three hundred and fifteen. Some of
the scholars even said that the number of Prophets was the same as the
number of Companions of the Prophet (blessings and peace of Allah be
upon him) and the number of Messengers was the same as the number of
those who were present at Badr.
But by examining the isnaads of these reports, it does not seem to us
that these hadeeths are saheeh, either individually or when their
isnaads are put together.
Thirdly:
There follow the opinions of some of the leading scholars who said
that these hadeeths and the numbers mentioned in them are not saheeh
(sound):
1.
Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said:
From what is mentioned by Ahmad, Muhammad ibn Nasr and others, it is
clear that they did not know the number of Books and Messengers, and
the hadeeth of Abu Dharr that speaks of thatwas not proven in their
view.
Majmoo' al-Fataawa, 7/409
From this report from the two imams Ahmad and Muhammad ibn
Nasral-Marwazi it is clear thatthey regarded the hadeeths which speak
ofthe number of Prophets as da'eef. What appears to be the case is
that Shaykh al-Islam (may Allah have mercy on him) supported them in
that. And he indicated that the hadeeth of Abu Dharr was da'eef. As he
said: It was narrated in the hadeeth of Abu Dharr that their number
was three hundred and thirteen, but that hadeeth was not quotedas
evidence; rather whatis quoted as evidence is the verses that speak of
their large number.
2.
Ibn 'Atiyyah (may Allah have mercy on him) said in his commentary on
the verse in an-Nisa':
The words of Allah, may He be exalted, "and Messengers We have not
mentioned to you" [an-Nisa' 4:164], imply a large number of Prophets,
without mentioning a specific number. Allah, may He be exalted, says
(interpretation of the meaning):
"And there never was a nation but a warner hadpassed among them"
[Faatir 35:24]
"and many generations in between"
[al-Furqaan 25:38].
What has been narrated about the number of Prophets is not correct;
Allah knows best about their number, may the blessings of Allah be
upon them. End quote.
3.
The scholars of the Standing Committee were asked:
What is the number of Prophets and Messengers (blessings and peace of
Allah be upon them)?
They replied:
No one knows their number except Allah, because He says
(interpretation of the meaning):
"And, indeed We have sent Messengers before you (O Muhammad SAW);of
some of them We have related to you theirstory and of some We have not
related to you their story"
[Ghaafir 40:78].
Those who are known are those who are mentioned in the Qur'an or in
the saheeh Sunnah.
Shaykh 'Abd al-Azeez ibnBaaz, Shaykh 'Abd ar-Razzaaq 'Afeefi, Shaykh
'Abdullah ibn Ghadyaan, Shaykh 'Abdullah ibn Qa'ood
Fataawa al-Lajnah ad-Daa'imah, 3/256
4.
Shaykh 'Abd al-'Azeez ibn Baaz (may Allah havemercy on him) said:
In the hadeeth of Abu Dharr that is narrated byAbu Haatim ibn Hibbaan
and others, it says that he asked the Prophet (sa) about the
Messengers and about the Prophets, and the Prophet (blessings and
peace of Allah be upon him) said: "The Prophets were one hundred and
twenty-four thousand and the Messengers were three hundred
andthirteen." According to the report of Abu Umaamah: three hundred
and fifteen. Butthese are both da'eef hadeeths according to the
scholars. They have corroborating reports, but those are also da'eef,
as we have mentioned above. According to some of them it says that the
Prophet (blessings and peace of Allah be upon him) said that there
were a thousand Prophets or more, and insome it says that the number
of Prophets was three thousand. All the hadeeths that speak of this
matter are da'eef; infact Ibn al-Jawzi regarded the hadeeth ofAbu
Dharr as being fabricated. The point is that there is no reliable
report about the number of Prophets and Messengers; no one knows their
number except Allah, may He be glorified and exalted. But they were a
good number. Allah has told usthe stories of some of them and He has
not toldus the stories of others in His wisdom, may He be glorified
and exalted.
Majmoo' Fataawa ash-Shaykh Ibn Baaz, 2/66, 67
5.
Shaykh 'Abdullah ibn Jibreen (may Allah preserve him) was asked:
What is the number of Prophets and Messengers? Is not believing in
some of them (because we are unaware of them) regarded as kufr? What
is the number of divinelyrevealed Books?
He replied:
In a number of hadeethsit is stated that the number of the Prophets
was one hundred and twenty-four thousand, and that the number of
Messengers among themwas three hundred and thirteen; it was also
narrated that the number of Prophets was eight thousand. All of these
hadeeths were quoted in Ibn Katheer's Tafseer al-Qur'an al-'Azeem, at
the end of Soorat an-Nisa', in his commentary on the verse in which
Allah, may He be exalted, says (interpretation of the meaning): "and
Messengers We have not mentioned to you" [an-Nisa' 4:164]. But the
hadeeths about this matter are all da'eef, despite the fact that there
are so many. So it is better to refrain from discussing this matter.
What is required of the Muslim is to believe specifically in those
Prophets whose names were mentioned by Allahand His Messenger, and to
believe in the rest in general terms. Allah condemned the Jews for
differentiating between them, as He said (interpretation of the
meaning): "…saying, We believe in some but reject others…"
[an-Nisa'4:150]. We believe in every Prophet and every Messenger whom
Allah sent at some time or another, but each one's message was for the
people of his own time and his Book was for his nation and his people.
With regard to the number of Books, it says in the lengthy hadeeth
narrated from Abu Dharrthat the number of books was one hundred books
and four books, aswas mentioned by Ibn Katheer in his commentary on
the verse quoted above. But Allah knows best how sound this is. Allah
has mentioned the Torah, the Gospel, the Psalms (Zaboor), and the
Scriptures of Ibraaheem and Moosa, so we believe in that and we
believe that Allah has many Books of which wehave no knowledge; it is
sufficient for us to believe in them in general terms.
Fataawa Islamiyyah, 1/41
And Allah knows best.