Muslim view of Ibraaheem (upon whom be peace) and the Tawraat (Torah)

Why does Islam ,believing that its roots lie with abraham ,nonetheless not believe in the veracity of hebrew scriptures?

Praise be to Allaah.

Muslims believe in all the Prophets and Messengers without exception; whoever denies any Prophet is a disbeliever. Muslims believe in all the Books that were revealed by Allaah to His Prophets, without exception; whoever denies any Book is a disbeliever.

On this basis, Muslims believe in Moosa (Moses) as a Prophet from Allaah, and in the original Torah as a Book from Allaah, and in ‘Eesa (Jesus) as a Prophet from Allaah, and in the original Gospel as a Book from Allaah.

When the previous books were distorted and altered because of men’s desires and division among the Jews and Christians, it was no longer possible to rely on them. Allaah abrogated all previous laws (sharee’ahs) when Islam came, and all previous Books when the Qur’aan was revealed. When He sent Muhammad (peace and blessings of Allaah be upon him) as the final Messenger and Seal of the Prophets, it became obligatory to believe in and follow the Qur’aan which was revealed to him, especially since Allaah has guaranteed to preserve the Qur’aan and protect it from alteration and distortion, as He says (interpretation of the meaning): “Verily We: it is We Who have sent down the Dhikr (i.e., the Qur’aan) and surely, We will guard it (from corruption).” [al-Hijr 15:9]

Ibraaheem (peace be upon him) is the Khaleel (Friend) of Allaah, the Father of the Prophets and the pride of the Muslims. Allaah sent him with the message of Tawheed (Divine unity) just as He sent Moosa, ‘Eesa and Muhammad (peace and blessings of Allaah be upon them all). The happiest of mankind is one who follows his way, which is Tawheed (belief in Divine unity).

Because both the Jews and Christians claimed that Ibraaheem belonged to them, Allaah explained that they were both wrong, giving decisive historical evidence in the aayaat (interpretation of the meaning):

“O People of the Scripture (Jews and Christians)! Why do you dispute about Ibraaheem, while the Tawraat and the Injeel were not revealed till after him? Have you then no sense?

Verily, you are those who have disputed about that of which you have no knowledge. Why do you then dispute concerning that which you have no knowledge? It is Allaah Who knows, and you know not.

Ibraaheem was neither a Jew nor a Christian, but he was a true Muslim haneefa (Islamic monotheism – worshipping none but Allaah alone), and he was not of al-mushrikoon (polytheists).

Verily, among mankind who have the best claim to Ibraaheem are those who followed him, and this Prophet (Muhammad (peace andb lessings of Allaah be upon him) and those who have believed (Muslims). And Allaah is the Wali (Protector and Helper) of the believers.”[Aal ‘Imraan 3:65-68]

Become Muslim and you will be saved. Praise be to Allaah, the Lord of the Worlds.

Islam Q&A
Sheikh Muhammed Salih Al-Munajjid

The reality of belief in the Books

What does it mean to believe in the Books? 

Praise be to Allaah.

Belief in the Books implies four things: 

1 – Firm belief that all of them were revealed from Allaah, and that Allaah spoke them in a real sense. Some of them were heard from Him from behind a veil, without there being any intermediary from among the angels. Some were conveyed by an angelic Messenger to a human Messenger. Some were written by Allaah’s own Hand, as He says (interpretation of the meaning): 

“It is not given to any human being that Allaah should speak to him unless (it be) by Revelation, or from behind a veil, or (that) He sends a Messenger to reveal what He wills by His Leave. Verily, He is Most High, Most Wise”[al-Shoora 42:51] 

“and to Moosa (Moses) Allaah spoke directly”

[al-Nisa’ 4:164] 

And Allaah said concerning the Tawraat (Torah): 

“And We wrote for him on the Tablets the lesson to be drawn from all things and the explanation for all things”

[al-A’raaf 7:145] 

2 – The Books that Allaah has mentioned by name, we must believe in by name. These are the Books which Allaah has named in the Qur’aan, i.e., the Qur’aan, the Tawraat (Torah), the Injeel (Gospel), the Zaboor (Psalms), and the Scriptures of Ibraaheem and Moosa. 

Those which Allaah has mentioned in general terms, we must believe in them in general terms, so we say concerning them what Allaah and His Messenger have commanded us to say: 

“…say: “I believe in whatsoever Allaah has sent down of the Book [all the holy Books…]”

[al-Shoora 42:15 – interpretation of the meaning] 

3 – Believing whatever is true of what they say, such as what is said in the Qur’aan, and whatever has not been altered or distorted in the previous Books. 

4 – Believing that Allaah revealed the Qur’aan as a witness over these Books and to confirm them, as Allaah says (interpretation of the meaning): 

“And We have sent down to you (O Muhammad) the Book (this Qur’aan) in truth, confirming the Scripture that came before it and Muhaymin (trustworthy in highness and a witness) over it (old Scriptures)”[al-Maa'idah 5:48] 

The mufassireen said that Muhaymin means trustworthy and a witness over the Books that came before it, and confirming them, i.e., confirming whatever is true in them and rejecting whatever alterations, distortions and changes have occurred in them, and ruling that the previous rulings have been abrogated – i.e., they are no longer applicable – and that new rulings and laws have been promulgated. Hence all those who were following previous books and who have not turned on their heels should submit to it, as Allaah says (interpretation of the meaning): 

“And when it is recited to them, they say: We believe in it. Verily, it is the truth from our Lord. Indeed even before it we have been from those who submit themselves to Allaah in Islam as Muslims”

[al-Qasas 28:52-53] 

It is obligatory for all the ummah to follow the Qur’aan both outwardly and inwardly, and to adhere to it, and give it its due, as Allaah says (interpretation of the meaning): 

“And this is a blessed Book (the Qur’aan) which We have sent down, so follow it and fear Allaah”[al-An’aam 6:155] 

What is meant by adhering to the Qur’aan and giving it its due is: regarding what it permits as permitted, regarding what it forbids as forbidden, obeying its commands, avoiding that which it prohibits, paying heed to its lessons, learning from its stories, understanding its clear and unambiguous texts, referring the exact meaning of its ambiguous texts to Allaah, not overstepping its limits and defending it, whilst memorizing it, reciting it in a proper manner, pondering the meanings of its verses, reciting it in prayer night and day, being sincere towards it in all senses, and calling others to do likewise with understanding. 

This belief will bear great fruit for a person, the most important of which is: 

1-     Knowledge of Allaah’s care for His slaves, for He has revealed to each people a Book by which they may be guided.

2-     Knowledge of the wisdom of Allaah in the laws which He has set out for each people, laws which are suited to their circumstances as Allaah says (interpretation of the meaning): “To each among you, We have prescribed a law and a clear way” [al-Maa’idah 5:48].

3-     Fulfilling the duty of giving thanks to Allaah for this great blessing.

4-     The importance of paying attention to the Qur’aan, by reading it, pondering its meanings, understanding its meanings and acting accordingly. 

And Allaah knows best. 

See A’laam al-Sunnah al-Manshoorah, 90-93; Sharh al-Usool al-Thalaathah by Shaykh Ibn ‘Uthaymeen, 91-92.

Sheikh Muhammed Salih Al-Munajjid

A propos de l’emploi de l’expression : « nous sommes les fils d’Allah »

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Comment juger un musulman qui dit : « Nous, nous croyons que nous sommes tous des fils de Dieu » en s’appuyant sur un hadith faible qui dit : « Toute la créatures constitue la famille d’Allah ».

Le hadith cité plus haut est rapporté par Al-Bazzar et par Abou Yaala d’après un hadith d’Anas conçu en ces termes : «  Toute la créature constitue la famille d’Allah, le plus aimé d’Allah est le plus utile à sa famille » . C’est un hadith très faible d’après l’appréciation  d’al Albani dans Dha'if al Djami, Hadith N°2946).

Quand un musulman dit : «  Nous, nous croyons que nous sommes tous les fils d’Allah » on doit lui demander de s’expliquer avant de la juger :

1°) S’il donne à la filiation un sens métaphorique, à savoir le besoin que tous les hommes éprouvent à l’égard d’Allah Très Haut, et s’il utilise cette expression pour un objectif légitime comme pour répondre aux chrétiens qui prétendent que Jésus est fils de Dieu, il n’y a aucun mal à leur opposer une telle argumentation pour réfuter leurs croyances. Mais il faut alors ne pas employer cette expression avec d’autres. Car elle peut véhiculer une ambiguïté, voire un sens faux. Il est vrai que parmi les moyens qui permettent de réfuter les croyances des chrétiens à propos de Jésus figure l’emploi d’expressions citées dans leur livre sacré. Ces expressions attribuent la filiation à d’autres que Jésus. Ce qui indique clairement que "la filiation " citée dans les textes des Evangiles n’est toujours à prendre au sens propre comme on l’interprète dans le cas de Jésus suivant une altération de Saint Paul conçue pour détourner les chrétiens du dogme du monothéisme et fondée sur une ambiguïté  liée aux mots «  père » et «  fils ».Parmi les textes qui réfutent leur allégations figure ce passage de Luc «     » [ 20/36].

Il en est de même d’Essaie : «     »[43/6] et de Jean «   » [ Jean ; 1/12] et de Mathieu qualifiant Dieu de «  père » [ Mathieu, 6/1] et de Luc [11/2] et de Jean [20/17].

Les chrétiens ne disent pas que les anges , les fils d’Israël et les Apôtres sont réellement des fils de Dieu; il ne disent pas non plus que Dieu est réellement leur père. Ils n’emploie ce terme qu’au sens figuré . C’est-à-dire qu’Il les comblent de Ses bienfaits, les protège et veille sur eux. Ils sont Ses "fils" puisqu’il L’adorent et éprouvent le besoin de Lui.

Ceci réfute l’idée selon laquelle Jésus est fils de Dieu puisque les Evangiles le présentent comme tel.

2°) S’il entend par là que tous les hommes sont des fils de Dieu ou constituent Sa famille et qu’il n’y a à cet égard aucune différence entre le musulman et l’infidèle, et s’il cherche par ce biais à ne pas reconnaître l’infidélité des Juifs, des chrétiens et des idolâtres, il a renié l’Islam. En effet, toute personne qui doute de l’infidélité des juifs et chrétiens, et justifie leurs doctrines est considéré unanimement infidèle.

4°) S’il entend par là justifier l’emploi du terme «  frère » pour parler d’un juif ou un chrétien, étant donné qu’on appartient tous à la famille de Dieu, c’est faux. Car il n’y a aucune fraternité entre les croyants et les infidèles. Le hadith cité plus haut n’est pas authentique. Et, même s’il l’était, il ne pourrait pas justifier un tel usage. Il faut éviter l’emploi de termes ambiguës qui peuvent nous entraîner dans ce qui est interdit et nous inspirer une mauvaise opinion à l’égard de celui qui les emploie. C’est surtout à éviter quand on traite de l’unicité d’Allah Très Haut et de Son esseulement dans Ses noms et attributs. En effet, le droit d’Allah est celui qui méritent le plus d’être  respecté et éloigné de toute forme de violation. Ces termes sont d’autant plus à éviter que les juifs les ont employés et le Coran nous a indiqué l’usage qu’ils en ont fait pour le stigmatiser : « Les Juifs et les Chrétiens ont dit: "Nous sommes les fils d' Allah et Ses préférés." Dis: "Pourquoi donc vous châtie- t- Il pour vos péchés?" En fait, vous êtes des êtres humains d' entre ceux qu' Il a créés. Il pardonne à qui Il veut et Il châtie qui Il veut. Et à Allah seul appartient la royauté des cieux et de la terre et de ce qui se trouve entre les deux. Et c' est vers Lui que sera la destination finale.» ( Coran, 5 : 18 ) Allah le sait mieux.

Islam Q&A