The idea, and the modern challenge faced by mankind in the physical plan, has inevitably permeated Muslims' religious perception. The modern mind structure, which suggests that the first one has filled its place and inevitably left its place, by subjecting the world of time, history, perception and values to a "traditional" and a "modern", transforming the readings of their sources, values and histories into a certain direction New "and" different ".
The concept of "willle-i şer'yeye", which constitutes the system of relations of Muslims with their own resources and which has been in a certain direction of "the nature of the people" within the centuries, the understanding of the Qur'an and Sunnah, the relationship between these two evidences and other evidences, And Kavaid is able to perceive the shape of "contemporary values" with its charm of "new and different" approaches. This inevitably leads to a process that extends to "new and different" Muslims. Although this is not the intention and purpose at the beginning of the work, the point reached is often other than that.
The question of Hz.Isâ 's ref and nüzülü is one of the points of crystallization of this matter. The "new and different" observations, which are presented on the related Qur'anic verses with a "contemporary" approach that is not very sensitive to the principles of Qur'an-Sunnah relation and the method of interpretation procedure, place the owner under the image of " scientific freedom" and position it against the whole Ummah . [one]
The subject of the Qur'an and reflections of the Prophet Jesus (pbuh) has never been a topic of discussion during the times of the Companion of Islam and later in the Period of Tabiah and Etibai Tabi. The efforts of renewing and changing the fixed provisions of Islam from the birth of Islam to the day-to-day, the adaptation to the conditions of the day, or correction and modification under the name of breeding, never made a positive positive contribution to this community.
For the Book of Allah is preserved like the Qur'an, and all the small and great sciences related to it are handled by scholars as main and subheadings. Hz. The Prophet Muhammad (PBUH) and the Sunnah of the Prophet (PBUH) have been preserved very meticulously and meticulously by the scholars and scholars of the hadiths of every century.
Therefore, in every Qur'an and circumcision context, all the disputes and alliances between the members of the other religions as well as the members of the Ummah are recorded. Most of the time, we do not need a new and special effort beyond understanding the sources at the point of understanding and understanding our affairs.
As we have mentioned above, the question of Hz.Isâ 's ref and affinity has never been a topic of discussion during the times of the Companions of Islam and later in the Period of Tabi and Etibasi. The question of Hz.Isâ 's ref and affinity recently came to light in Egypt and India.
In 1943, Ezher Sheikh Mahmut Seltût's: "The subject of Hz. Isa (as) has been accepted as a controversial issue by old and new scholars. The verses that speak of him reveal that his death is happening. Hadiths related to Hz. Isa (pbuh) in respect of faith are not honored because they are the AHad News. At least he hadiths te'vil / comments as they are not open infidels who deny the ref hz.îsâ'n and Hira. " Shaped fetvâs, caused great controversy; Pros and cons have been written. [2nd]
Some of the modernist theologians who entered Mahmut Şeltût's path have argued that this idea has come into being by the influence of foreign cultures. Muhammad sallallahu rejected the intention of Hz. Isa by reason of the fact that a prophet could not come after the adversary and sallam.
According to contemporary thinkers Fazlurrahman, this thought began to take place in the Sunni belief in the second century. The adoption of this belief has played a role in Sufism and Shiism. The idea of a savior Messiah has been put forward by the preachers of the century of the consolation and pleasure of the masses of people who have been disappointed in political and moral care, abandoned to the death of starvation. According to them, history will go from worse to worse, and the Messiah or the Mahdi will come to "stop" this evil. Thus, the doctrine of the second coming of Jesus (as) was adopted by the Ahl-i Sunnat over time. [3]
Huseyin Atay is the same with Fazlurrahman. Atay, who advocates that Nüzul-i Îsâ goes through the Christian culture, claims that Christian mythology has been Islamized. [4]
(Professor of Hadith) According to M. Hayri Kırbaşoğlu, Hz. Islamic narrations about the second development of Isa are very problematic in terms of necessity and content, so it is not acceptable. And some of these narratives are beyond the tradition of some of the information given by pre-Islamic sources. This, on the other hand, makes it impossible and invalid to use religious narratives as evidence in the field. [5]
Mehmet Okuyan, one of the popular theologians of recent years, said in a television program that "Dajjal's Qur'anic has no references ... When he sees it, the Apocalypse is approaching. Will the Hani Doomsday come in the future? Our Prophet has never been seated, he has always regarded signs concerning the Apocalypse. Such things are not right. Hz.Isa surely died. The verses of 116, 117 and 118 of Mâide Sûresî It is the door-like answer to those who argue that Isa was dead. " [6] He denied the intention of Hazrat Isa.
The modernist writer Mustafa İslamoğlu, like the above-mentioned theologians, Whether Isa 's landing on the earth does not exist in the Qur'an, He claims that Jesus died and that the doom would not come near the earth. [7]
Ultimately, in the Islamic Encyclopedia of the Religious Foundation of Turkey, Ilyas Çelebi, one of the authors of "Îsâ", stated that "it is highly probable that Nuzul-i Îsâ beliefs have entered Islam akaidine as a consequence of encountering Christian culture during Tedvin period" [8] .
Let's start from the beginning; Today, we are witnessing that the Prophet (pbuh) of Refs (Reflections of the Prophets) and the shining (the return to the earth) are discussed somehow and in public. These issues are being discussed in the press organs and question marks are formed at the heart of people. Because those who participate in the discussion program approach the subject differently and do not produce a complete result. Some of the theologians (eg Mustafa Islamoglu, Süleyman Ateş, Ali Riza Demircan, Mehmet Okuyan, Abdulaziz Bayındır), who are popular with the society, claim that they will hurt the idea of Hz.Isâ or even believe that it will harm the truth Has been smashed.
A) ÎS® REF (BREAST UPGRADE)
We will try to penetrate to the affair of the verses and the interpretations of these verses while examining the narration of Hz.Isâ, the beginning of the reference topics of the Qur'anic Islamism, namely the descent from the sky. It is the result of a bouquet, a rise in the sense that Hz.Isâ descends from the sky. No mention of landing without ascension. In that case, we will see here also the issue of Hz.Isâ's ref.
Throughout history many prophets have been sent by God. These prophets have left the world after completing their duties. Generally, all the prophets who came to the prophets are alike. At first they see great reaction, expulsion, exclusion, accusations of lying or witchcraft, and so on. For example. Hz.Isâ is one of the Prophets living this process of exclusion. The Children of Israel also exhibit their attitude toward the Prophets against the Prophet, and they have taken the work until they attempt to kill it.
According to the Qur'an, the Almighty Allah reveals to the Prophet Jesus (pbuh), while the Children of Israel are trying to kill Hz. Isa. "... Jesus said:" O Jesus, I will keep those who disobey you and those who follow you up to the Day of Resurrection, above those who disbelieve ... " (Al-Imran, 55)
It is also a verb that derives from the word vefy (vfy) mentioned above. In this word, there is a meaning to make and replenish something that is essentially a job or a number. As a matter of fact, a word is not fulfilled exactly as it is called a vefa.
It is also used in the meaning of "to take one's life or something, to take it all without leaving anything behind", and to use it to mean to take life and to soul. [9]
In the Qur'an this word has been used in over seventy places with its derivatives. Uses such as standing in line, killing and crying out the soul, giving full restitution of the structures can be reminded in this frame. However, the act of love is commonly a word that expresses death. As a matter of fact, it has become famous with this meaning in the language.
The long-lived and tawafatti (the words that have passed me) used in news about the Prophet Jesus (pbuh) have been evaluated differently by commentators. The interpretations of the commentators on this concept have been put forward directly in relation to its probable dictionary meanings and the following explanations have been made especially about the expression "innate muteveffîke and râfiuke ileyye" on the 55th verse of the Âl-i Imrân surah:
1- The death in these expressions is a death in the manner of sleep. According to this, it means: "O Îsâ, I will make you sleep and I will raise me."
2- It is also the subject of takdîm-te'hir. Accordingly, the meaning of this verse is: "O Îsâ, I will raise you up to Me, and I will save you from the unbelievers and I will make you die".
3- It means death. "O Jesus, I will kill you and raise me up." For Allah hath killed him in the daytime for three hours, then he resurrected it, and he refused it.
4- "Teveffî", "Kabz" or Hz. Isa's removal of the soul from the earth with the body (withdrawal). According to this, the meaning of verse is as follows: "O Îsâ, I will take you on earth, without death, and refile it among polytheists and infidels." [10]
Muhammad Zahid Kevseri (v.1951), one of the last scholars of the Ottoman period, looks at historical perspectives while examining "death". According to him, the meaning that a glove today would express has a different meaning in the past. Kevserî brings some examples from this Qur'an. The Âl-i İmran 55.āyeti, which relates to the position, interprets this as follows: The word 'long-lasting', which is understood every day, is first understood as "death" on the present dildo. However, with the development of this language, it became the subject of discussion. However, it is not necessary to understand this meaning in the time of the Qur'an and in the speeches of the Sahaba among themselves. Had it been necessary, it would have been abes to come to the meaning of death, which was revealed in the verse "Allah, Who will bring death to death" ( Zumer , 42) . The Word of Allah is abasse and lame. The same is true for the word "risale". If we explain this word in the verses and hadiths with the word of God, which is valid in today's Arabic language, we have misunderstanding. Because we need to give the meaning of "duty" to all the words of God that pass through the nass. If, as mentioned above, Allah had meant "the death of Hz. Isa", he would not use such different expressions. Since Allah spoke of the Jews not raising him, raising them to veil and chest, then it must be a meaning beyond normal death here. [11th] If Allah had meant "the death of the Prophet Jesus (as)" as claimed, he would not use such different expressions. Since Allah spoke of the Jews not raising him, raising them to veil and chest, then it must be a meaning beyond normal death here. [11th] If Allah had meant "the death of the Prophet Jesus (as)" as claimed, he would not use such different expressions. Since Allah spoke of the Jews not raising him, raising them to veil and chest, then it must be a meaning beyond normal death here. [11th]
At this point, it is obvious that we can not discuss the Qur'anic al-Nisâsî 158, which clearly states that Hz.îsâ, which is closely related with our subject title,
"... though they did not kill him (ýsâ) and did not kill him (asmadılar); But they were likened to (Ish'ya) for them. Those who disagree with him are in complete doubt about it. They do not have any knowledge other than to adhere to them. They did not kill him (ýsâ) precisely. On the contrary, Allah has raised him up to himself. Allah is the Saints (the only victor in his command) and the Righteous (Wisdom is infinite). "
In order to know what is meant by the notion of "ref" in the expression " Bel rafeahullahu ileyhi " which is located next and to understand how this maxim is the material (body) or spiritual (spiritual) of the aim and to understand what meaning this elevation character is used in these verses, Let's browse:
Ref means, in words, to put something up, to honor it, to raise it, and to lift it. Nisa 158. "Ref", which expresses the fact that Hz.Isâ is shot in the sky, means "to ascend" in the verse. We can say that ref is material or spiritual, it is the opposite of lowering. Essentially, the word ref in the relevant verses here is also taken in the sense of "elevation to the chest" and in the sense of "elevation of the position".
Contrary to the rhetoric given by the commentators to the generic, cheerful, meaning of ref, the reflex meaning of material ascension has been given. The word ref is interpreted in two different ways, parallel to the meaning given to death. Indeed, with the fact that the Prophet Jesus (pbuh) was not killed by the Jews on the cross and that Allah raised him up to his own level, as surely as it went by, whether this uplift was with the body or with the spirit; The body and the soul are alive, or the body is the dead soul is alive. [12]
The great majority of the commentators prefer the idea of Hz.Isâ "s spirit to be raised from the earth with the soul, in other words, with the body. It is our opinion that the interpretation of Hz. Isa (as) 'ın' Ref is such a kind of interpretation that it is necessary to express more and more with the contexts of the expressions " and râfiuke ileYye" in the 55th verse of Âl-i Imran , and "wa rafeahullahu ileyhi" in the 158th verse of Nisâ Overlap.
According to the result of these interpretations of the majority of the commentators who perceive the concepts of "Ref" and "Teveffî" in relation to each other, Hz.Îsâ (as) was taken from the earth and raised to the sky by being whitewashed with his soul and body or made almost as if he had died asleep. [13]
There is no doubt that this interpretation adopted by the majority of Islamic scholars is a natural extension and an inevitable consequence is that it returns to the earth as one of the great signs of the Prophet. According to the scholars of the Ahl as-Sunnets who accept that Hz.isâ is not dead as a principle, there are signs in the Qur'an that some of the verses will come back to the earth. [14]
B) THE NUMBER OF HAZRATORS
There are two verses in the Qur'an which are related to the descent of the Prophet Jesus on the earth. However, the statements in these verses are not precise and clear in their point of view. As such, most of the commentators in the view that Hz.Isâ was taken out into the sky as soul and body are aware that these two verses, pointed out, will land on the earth near the Day of Judgment. On the other hand, there are more than seventy hadiths on this subject in reliable hadith sources. These hadiths are clear and precise in terms of their expressions.
The verses related to Hz.Isâ'nın Nüzüler : One of the two verses related to Hz.Isâ is the 61st verse of Sûrruf. In order to explain the meaning of this verse more clearly, we need to give the verses related to the same subject before and after this verse in its entirety:
"(O Muhammad) When the son of Mary is given an example, your people (Quraish policemen) are immediately delighted by it. 'Is our gods better or is it?' They said. That's what they say to you, just to argue. Certainly they are a fighting people. The son of Mary the son of Isa is a servant whom we blessed and set an example to the children of Israel. If we were willing, we would have angels to keep you on your earth for your price.
Indeed, it is a knowledge of the coming of the Day of Judgment. Do not doubt the future of the Doomsday. Follow me, this is the right way. Do not let the devil keep you from this path; Surely He is a clear enemy to you. (61 âyet)
When the truth comes to you with all the proofs of truth, I have come to you to clarify some of the things you have fallen into wisdom and separation. Then be conscious of your responsibility to God and become obedient to me. Allah is surely my Lord and your Lord; So worship only O, and this is just the right way. ' said.
But they were later divided into groups, and they gave up their views on the idea of Îsâ. Woe to those who will come to the punishing punishment of the Day of Resurrection! " [15]
As you can see, in these verses, it is reported that the wrongs of Christians about Mecca's prophecy about Christians, and that, contrary to what they hear from them, he is a servant like other servants, and that God has chosen him as a prophet. 61, which is related to the narration of Hz.Isâ, is stated as "and innehû le-ilmun li's-sâati: Verily it is a knowledge for the Hour" (Doomsday).
Some commentators on this verse from "inneh the" on "hu she" pronouns agree that the Quran is intended. [16] However, a large part of them expressed that Zamir was holding the position of Hz.Isâ. Those who adopt this second view have considered the first view as a remote possibility, bringing in evidence that the Qur'anic phrase did not pass in the previous verses. According to them, in fact, this is the meaning of the Prophet Jesus mentioned in the previous verses. Accordingly, the meaning of the signs, "Jesus is information showing that Judgment is coming." Is shaped.
Some of the second word of Ashab, especially Ibn Abbas "le alem" also read. According to this reading, the meaning of the first verse of verse is as follows: "There is no doubt that (Îsâ) is a sign of apocalypse."
The commentators who adopt this view point out that the miracles of healing and reestablishing the measures given to the Prophet Jesus (pbuh) and the resurrection of the measure are the signs of the approach of the Qadim to the resurrection of the earth, and that the Qadim . Therefore, these scholars have accepted the descent of Hz.Isâ as a Qiyâmet almây. It is reported that the first commentators are Ibn Abbas, Ebu Hureyre, Mujahid, Ebul-Ai, Iqrime, Hasen-i Basri, Qaeda, Dahhak and some other commentators. [17]
The subject of Hz.Isâ 's disregard for the allegiance was interpreted in two ways by the commentators:
1- The descent of the Prophet Jesus (pbuh) into the earth is a sign for the doomsday.
2- Hz. It is a testament to the fact that Jesus came to the world as a father and that he would play a leading role in the struggle of some astounding miracles. Because Hz. The fact that Isa resurrected the measurements indicates that the dead on the day of the Lord will also be resurrected. [18]
The second verse in this respect is the 159th verse of the Nisâ surah. This is said:
"There is no one of the People of the Book (Jews and Christians), that He may have believed before Him, before death. He will bear witness upon them on the Day of Resurrection. "
There are also different views on the interpretation of this verse. One of these views is that the first pronoun, which holds the names of the people who are to be believed before their death, and all Jews and Christians, with the "that" pronoun used for the person to be believed in, Muhammad sallallahu is what the anti-sallam means. According to this, every Jew or Christian, when the curtain is removed from his eyes during death, Muhammad Sallallâhu will prove that the object and the sallame are both sons and daughters. [19] But their wives will not be valid in their flesh.
Another opinion is that both the person mentioned in his death, and the two pronouns used for the person who is to be believed in him, It is in the place where Jesus holds his place. According to this, when the Prophet Jesus (pbuh) descends from heaven, the Jews and Christians alive at that time will believe on him before his death. Tabari and Ibn Kathir, the great commentators, preferred this view. [20]
Another view is that every one of the people of the People of the Book, before the death, It is that Isa is able to understand the fact that Allah is a ranger and to believe in it. But this belief in the flesh is invalid. [21]
2. Hadiths of Hz.Isâ and their opinions
The number of hadiths narrated about the surname of Hz. In some of these hadiths, the Prophet sallalâhu wa sallam and wa sallam said:
Ebu Hureyre is a rivayette from the Radical Anh. Prophet Muhammad wavered and said: "I swear to God, who is in the power of the Nefsim, that the son of Mary, the son of Isa, is very close to descend as a just judge. He will break the cross, kill the pig, stand the line; The goods will multiply so that nobody will accept it. Then Ebu Hureyre will say, "If you will, read this verse." He said: "No one in the Book has a person who believes in him before his death." [22]
Huzeyfe b. Esid al-Ghiyari said: "When we were arguing, the Prophet sallalâhu came out against me. And he asked, "What are you discussing?" Ashab: They said "doomsday." He said, "Unless you see ten signs before him, he will not break." And smoke, Dajjal, dabbeyi, born from the place where the sun sets, Îsâ b. Meryem Un descent, the Gog and Magog and one east, one west, and one that sank the three places on the Arabian Peninsula, while the latest one last place they haşrolun people come from Yemen told there would be a fire. " [23 ]
Abdullah b. Amr says: "The Prophet sallalâhu wa sallam said:" At the time my ummah is alive, the Dajjal will come out and stay for forty times (the Prophet says that the Prophet does not know whether the Prophet forty days, forty months or forty years. ) On this, Allah Allaah, Îsâ b. He sends Mary to the earth; He finds the Dajjal and removes it. Then people live for seven years without any hostility between them. " [24]
Cabir speaks about the radar. Rasulullah sallalâhu said against him and said: "A victory from my ummah will always fight as much as the khan, as a victor. Then ýsâ Ibn Mary will descend; Orders: "Come on, pray to us!" In reply: "Whosoever is the commandment of thee. This is a blessing for Allah in this nation. " [25]
Our main hadith sources contain many stories related to this topic. All of Kütüb-i Sitte, Muvatta of Imam Malik, Ibn Huzeyme and Sahih of Ibn Hibban, Ahmed b. The Musnads of Hanbal and Tayalisi recorded hadiths about Nüzul-i Îsâ. Direct Hz. In addition to the hadiths related to the surname of Îsâ, the rumors about the Dajjal are spoken of.
We have a nice Ahl-i Sunnah apostasy, which expresses that the hadiths about the soul-bearing Îsâ (as) are mutual. [26] Kadı Iyaz, a well-known writer, said about the outcome of these hadiths: " According to the Ahl as-Sunnah , it is the right, the righteousness, the death of Jesus and the death of Dajjal. Because this sahbi hadhishis had been transferred. There is no evidence to cancel it. Acceptance of construction is vaciptir. " [27]
Muhammad Enverşah al-Kashmîrî (died 1932) collects the hadiths telling that Hz.Isâ will descend on the earth in his work bearing the name 'et-Tasrîh bimâ tevâtere fî nüzûl al-masîh'. In this work, there are a total of hundred narrations, including seventy-five of the Prophet Muhammad and the promise of the sallam. [28]
Muhammad b.Ca'fer al-Kattani, after mentioning in his book entitled 'Nazmü'l-mütenâsir mine'l-hadîs al-mütevâtir' that the intention of the Prophet Isa is constant with the Book, Sunnah, and Biblical, . [29]
Muhammad Nasiruddin al-Bani, one of the great hadith scholars of our day, said: "It is important to know that the hadiths concerning the narration of Dajjal and Hazrat Isha are mutawatir and we must believe these hadiths. Those who claim that these hadiths are hadiths, do not deceive anybody. Because they are interested in this science. If they were they subject to the procedures of this science, like Ibn Hajar they would accept this hadith mutawatir. " [30] it says.
As for the attitude of the scholars of the Ahl as-Sunnah on the subject of Nüzûl-i Îsâ (as)
Imam Abu Hanifa, al-Fikhu'l-Ekber said: "Mi'rac is true news. Refusing him is a deviant and bid'at. It is true that Dajjal's treacherous, Ya'jac-Me'c'c, sun rise from the west, Hazrat Isha's descent from the sky and the signs of the Day of Resurrection exist in authentic news. " [31]
Imam al-Tawawi says in al-Akidetu't-Tahawiiyya that the three imams of Hanafi mezhebin refer to the idealistic line: "We believe in the signs of the Qiyâmet. It is these signs that Dajjal's treacherous, Hazrat Isa's descent from the sky. " [32]
Imam al-Ash'arri: While saying "Ashâbu'l-Hadīs and Ahlâs-Sunnah" as the beliefs of the faith, "... Dajjal will come out and Îsâ b. They confirm that Mary will kill her "[33] and after mentioning many other things, he ties his words as follows: "All these are the things that they (the Ashâbu'l-Hadith and the Ahlâs-Sunnah) have commanded and devised. We believe in all these principles of faith that we have mentioned, and we admit them ... " [34]
Şeyhulislâm İbni Teymiyye says: "The Prophet Jesus (pbuh) will certainly come down to the earth as it is constant in the authentic hadiths. According to the fact that Prophet Muhammad Sallallah al-Alaqi and Sarell came to the Mirac, he is now on the second sky level. Although it is superior to Hz.Isâ, Hz.Yusuf, Hz.Idris and Hz.Harun, it is found in the second semaphore that it will descend to the earth before the time of the earth. " [35]
Ibn al-Humâm's statement about the subject is as follows: "The Dajjal's treacherous, Îsâ b. The descent of Mary from the skies is the rightful representation of Ye'cüc-Me'cq and Dabbe, In these matters there are clear and authentic nassars. " [36]
The idea of Suyuti, one of the authors of this work, is briefly as follows: "Hz. Muhammad sallallahu is a Muslim mujadid who will return to the world as an important relic of the time, along with being a Prophet in the footsteps of the prophet and sallam. He will justice the earth and explain the misunderstood and distorted parts of his teaching. " [37]
Şevkâni also explained his kanâatî after he had narrated the related hadith in his work which he wrote in this subject: "The hadiths about the Mahdi al- Muntazar [38] are definite and the hadiths about the Dajjal are mutawatten. [39]
After Muhammad Zahid al-Kawsari, in his work on this subject, commented on the relevant verses, he said, "As you can see, only the Qur'an's narratives, It turns out that Jesus is definitively shown to be refused on the right and to come down on the apostolic time. The hadiths on this subject are mutual. The Ummah has believed in them from submission to subordination. He has arranged his books according to him. Beyond that, it is simply a perversion. " [40] In another place, he further intensified his expression and said of the opposition group: "The icy of Hajj is a spiritual incarnate hadith. That is to say: There are indeed a great number of authentic and damaged hadiths in this subject, with some differences of meanings among them. These hadiths are Hz. It clearly reveals the idea of ísâ. In such a case, no one from those who smell the smell of Hadith's identification will be able to deny it. " Another Kevseri determination is:" There is no doubt in the Ahl-i Hadis about the embodiment of the Mahdi, the Dajjal and the Messiah. The fact that some Qur'anic people, along with all of the claims of the Qiyâmet, acknowledge the matter of righteousness - the fact that some of these hadiths are altruistic are the inferiority of the Hadith's knowledge and wisdom. If they abandon their stubbornness when they are explained to them by their arguments, they will be excused in their attitude. " [41] The fact that some of these hadiths are altruistic, along with their acceptance of all the truths of the Prophet, are inferior to the Hadith's knowledge and wisdom. If they abandon their stubbornness when they are explained to them by their arguments, they will be excused in their attitude. " [41] The fact that some of these hadiths are altruistic, along with their acceptance of all the truths of the Prophet, are inferior to the Hadith's knowledge and wisdom. If they abandon their stubbornness when they are explained to them by their arguments, they will be excused in their attitude. " [41]
Mevdûdî says, after he has conveyed twenty-one of the hadiths related to the narration of Hz.Isâ in his commentary: "All these twenty one hadiths were based on fourteen persons of Prophet Muhammad (PBUH), and are mentioned in the most authentic and authentic hadith sources. However, there are many other hadiths on this subject other than these hadiths; But we are merely to cite an episode that has become widespread and proprietary in terms of the sequence chain only. Judging from these hadiths, it is not necessary or useful to discuss the fact that Hz. Isa, born of the virgin Mary, was born 2000 years ago, or is still alive anywhere in the world. And Allah is able to keep a man alive for thousands of years elsewhere in the world, and to send it back to the world at will. " [42]
In another work: "The issue of the descent of the Messiah (the nickname of Hz. Ishâ) at the time of the apocalypse is an issue that Muslims have allied over from the beginning to the present. This affects the Book, the Sunnah, and the Ikma-i Ummete. The purpose of the descent of Jesus, reported in the hadiths, is that he will claim that an antichrist will emerge at that time and that he is the Messiah to the people. That is when all the Jews will become a subject to him and will create a great cause in the earth. Then Allah will establish the root of this struggle and send the true Messiah to the world so that you will save people from the dajjal of this Dajjal. It is necessary to admit that Nüzül-i Îsâ akîdinin will not be in contradiction with the nübüvê end-exponent. Hz.Isâ, Hz. He is one of the prophets sent before Muhammad. Prophet himself. The Prophet believed him and Muslims always continued to believe him. The one who does not believe in him is from the Islamic circle. When he comes back to the earth, what kind of matter may arise because he believes in him again or denies him. Muslims do not believe there is no need to once again believe and landing him in an instant. " [43] it says.
Muhammad Ali Sābûnî, one of today's scholars, said: "The subject of Hz. Isa is not finished yet. Risalet will come back to earth to complete the mission and notify the invitation to the people. At this moment Hz.Isâ (pbuh) is a dharma dir. Almighty Allah has lifted him up with his soul and body. The Qur'an has informed him that he has been raised to the level of Allah. Therefore, we believe that the Qur'an tells us about this in the report and the Prophet Muhammad (pbuh) about this. [44] he said that this was the umma of beliefs of the Ahl-i Sunnah and Jamaat.
Inşallâh'ah our next number, Hz. We will address some of the causes of denial that have been put forward by modernist theologians about Isa's ref and nussl, and we will convey the answers of our scholars. With greetings and prayers ...
NOTES
[1] Abu Bakr Sifil, Nuzul-i-Isa (aleyhis-salaam) An Audit of the Appeal , http://deuif.blogspot.com.tr/p/nuzuli-isa.html
I am thankful to Abu Bakr Sifil Hocam, who gave the most compelling answers to the doubts and claims of modernist theologians about the nosy of Hz.Isâ and wrote many newspapers and magazines on this subject and I wish that our Lord would receive the provision of his services in this regard.
[2] Muhammad Zahid Kevserî, Nazratun Abire fi Mezaimi Men Yünkiru Nüzule İsâ Kable'l-Ahire, Egypt, 1400/1980; Al-Gumari, Residence'l-Burhan ala Nuzuli Isâ Ahirezzaman; Muhammad Halil Herras, Faslu'l-Makal fi Ref, Isâ Hayyan and Nüzulihi and Katlihi'd-Dajjal; Zeki Sarıtoprak, Nüzul-i İsâ Question in terms of Islamic Religion, İzmir, 1997; Sami Baybal, Ibrahimî The Return of Christ in Religions, Konya, 2002; M. Hayri Kırbaşoğlu, "Hz. The Criticism of the Hadiths Who Have Brought Jesus ", İslamiyat III, October-December 2000; Ali Altay, according to the Qur'an Hz. İsâ and Nüzulü Problemi, M.Sc. Thesis, Van, 2005
[3] Fazlurrahman, Islam, (Trc .: Mehmet Dağ - Mehmet Aydın), Ankara, 1988, 309
[4] Hüseyin Atay, Research by the Qur'an, Ankara, 1973, 49.
[5] M. Hayri Kırbaşoğlu, "Hz. The Criticism of the Hadiths Who Have Brought Jesus Christ, p.164
[6] http://deuif.blogspot.com.tr/p/mehmet-okuyan.html
[7] http://www.youtube.com/watch?v=FpvAA1ETDVo
[8] TDV Islamic Encyclopedia, 22nd volume, p.472
[9] Veysi Unverdi, Hz. Assessment of the Problem of Jesus' Deception from the Perspective, p.33, M.Sc. Thesis, Adana, 2005
[10] Shawkani, Fethul-Kadir, Egypt, 1383/1964, II / 95; Ebu'l al-al-Mawdudi, Tefhim al-Qur'an, c.1, p.211-212
[11] Kevseri, Nazra Abira, p. 96-99
[12] Veysi Unverdi, Hz. Judgment from the Perspective of Jesus' Nüzulü Problem, p.42
[13] Ibn Kathir, The Qur'an in the Qur'an Tefsiri, c.5, p.1981-1990; Imam Kurtubi, al-Camii li-Ahkami'l-Qur'an, c.5, pp.550-552; Sayyid Ebu'l-A'la Mevdudi, Tefhimu'l-Qur'an, c.1, p.429-430
[14] İshak Yazıcı, "According to the Qur'an Hz. The Interpretation of the Refs and Relevant Verses of Jesus ", OMÜİFD, no: 20-21, Samsun 2005, p. 86
[15] The Zuhruf surah, 60-65
[16] Those in this view have given reason to give information about the Qur'anic verses of the Holy Qur'an and to speak of the evidence which shows that the Qur'ām approached. One of our time commentators preferred this view (Tafsir, III, 383-384).
[17] Imam Kurtubi, El-Camiu li-Ahkami'l-Qur'an, c.15, p.527-530; Vehbe Zuhayli, et-Tafsir al-Munir, c.13, p.149-152, Muhammad Ali Es Sabuni, Safvetu't-Tefasir, c.5, p.500
[18] Vehbe Zuhayl, age, c.13, pp.149-152,; Es-Sabûnî, age, c.5, p.500
[19] See this issue. Dervish, Tafsir, VI, 24 et al .; HE. Ahmed Omer, I, 357-358.
[20] Ibn Kathir, Tafsir, Beirut 1401, I, 578; Kasasu'l-enbiyâ, II, 712
[21] Elmalili took the following meaning from the use of the phrase "before death", not "at the time of death": "Before the death of the Jews, Hz. In the face of falsehood of Jesus, Christians are turning from the doctrine of the god, They have to believe in Isa, that is, they owe it to them with faith. They must repent and believe before death comes, before the redemption gate is closed, before it becomes compulsory. Otherwise then faith will not be beneficial, Hz. On the Day of Resurrection, the Prophet Jesus (as) will witness against the people on the Day of Resurrection, saying to the Jews, "O Lord, they have rejected me; And against Christians, he said, "O my Lord, these are the gods and the children of God." [The Religion of the Holy Quran, III, 121).
See this issue. Mevdudi, Tefhimul Qur'an, c.1, p.432
[22] Buhâri, Mezâlim, 31; Muslim, İman, 242-243
[23] Muslim, Fiten and Eşratu's-Sâa, 39; Abu Dawud, al-Sünen, Melahim, 12
[24] Muslim, Fiten, 116.
[25] Muslim, İman, 247; Ahmed b. Hanbal, Musnad, III, 345, 384.
[26] See: Hasan Karakaya, Islam Akaidi, pp.869-878
[27] A. Davudoglu, Sahih-i Muslim Terceme and Şerhi, XI, 7049.
[28] Abdullahiqah Abu Gudde, a well-known scholar who has determined that 4 of the hadiths quoted by Kashmîrî are articles (fitting), added 10 hadiths to the narrations he quoted, so that the number of the related merfu hadiths- '. Likewise, Abu Gudde added more than 10 works (narrations that did not reach the Prophet of the Prophet), 25 chapters spoken by Kashmiri. Thus, the number of articles transmitted from the Sahabe on the subject is also increased to 35.
[29] İsmail Yiğit, History of the Prophets, pp.610-614, Kayıhan Publications, Istanbul, 2010
[30] Yusuf al-Babyl, Ashrati's Sa'a, p. 352, S.Arabia
[31] Ebu Hanife Nu'man b. Sabit, al-Fikhu'l-Ekber, (Translated by Seniyüddin Başak) Istanbul, ts., 11
[32] Al-Akîdetu't-Tahâviyye, together with Abd al-Ghani al-Majdani's commentary,
[33] Imam al-Ash'ari, Makalat al-Islamyiyn, 295
[34] Imam al-Ash'ari, Makalat al-Islamyiyn, 297
[35] Mecmuul-Fetâvâ, c.4, p.329
[36] Ibn al-Humam, al-Musayere, 351
[37] Suyuti, Nuzuli Isa Âhire'z-Zaman, (N.r .: Abdulkadir Ata), Beirut, 1985, p.61.
[38] 'Mahdi al-Muntazar' means the expected mehdi. The Mahdi; In the dictionary "find the right way; (Hedy, hidâyet) is an adjective derived from the root of "hidâ" (means of guidance, guiding) and means "the person who has been guided and directed towards him". Ahmed b. Hanbell, Ibn Majah, Abu Dawud, Tirmidhi, Judge and Tabarani in their works narrated the narrations about the Mahdi. According to these reports; The Mahdi, one of the great signs of the doomsday, He will be born in Medina as a child of a family from the descendants of Hasan or Hussein, and will declare his majesty in Mecca. His name is Muhammad b. It is Abdullah. The Divine commandments will pass by, we will renew the sunnahs, Will establish a state dominating the whole of the world with the support of the armies of the angels, in particular Gabriel and Mîkâil, and will find the origins of the Torah and the Bible and ensure that the Ahl-i Book is a Muslim, will eradicate persecution and establish justice, and everyone will enrich and realize the environment of peace and end the hostilities . After seven years of power, Hz. He will descend from the skies, and after he has killed the antichrist together, he will hand him over to him and die at thirty-five or forty. It is imperative that these events be accepted, as they are fixed in the hadith expressing certainty. Ibn Hajj al-Heytemî, Muhammad b. Ahmed al-Seffârînî, Allāme Muhammad Shawkānī, etc., are the (spiritual) followers of the hadiths. For more information see: Hasan Karakaya, Islamic Akaidi, pp. 844-846; Omer Faruk Akkaya,
[39] Gumāri, Akidet al Ahl al-Islamic al-fit Îsâ (pbuh), p. 11, Shawkānī's religion is derived from his work named et-Tawdîh fi-mâ tawâtera fi'l-Muntezar and dd-Deccâl wal-Mesîh. It is the same opinion in Gumari.
[40] Kevserî, Nazra Ãbira, p. 36.
[41] Kevserî, age, p. 49
[42] Mevdudi, Tefhim, c.4, p. 488
[43] Mawdudi, Kadiyanilik Nedir, p. 210-216, Istanbul, 1975,
[44] Muhammad Ali Sabūni, History of the Prophets, Ahsen Publications, p. 495-496
NOTE: This article has been published in the July 2015 issue of Young Birikim Dergisi.
Quotation:Click
The concept of "willle-i şer'yeye", which constitutes the system of relations of Muslims with their own resources and which has been in a certain direction of "the nature of the people" within the centuries, the understanding of the Qur'an and Sunnah, the relationship between these two evidences and other evidences, And Kavaid is able to perceive the shape of "contemporary values" with its charm of "new and different" approaches. This inevitably leads to a process that extends to "new and different" Muslims. Although this is not the intention and purpose at the beginning of the work, the point reached is often other than that.
The question of Hz.Isâ 's ref and nüzülü is one of the points of crystallization of this matter. The "new and different" observations, which are presented on the related Qur'anic verses with a "contemporary" approach that is not very sensitive to the principles of Qur'an-Sunnah relation and the method of interpretation procedure, place the owner under the image of " scientific freedom" and position it against the whole Ummah . [one]
The subject of the Qur'an and reflections of the Prophet Jesus (pbuh) has never been a topic of discussion during the times of the Companion of Islam and later in the Period of Tabiah and Etibai Tabi. The efforts of renewing and changing the fixed provisions of Islam from the birth of Islam to the day-to-day, the adaptation to the conditions of the day, or correction and modification under the name of breeding, never made a positive positive contribution to this community.
For the Book of Allah is preserved like the Qur'an, and all the small and great sciences related to it are handled by scholars as main and subheadings. Hz. The Prophet Muhammad (PBUH) and the Sunnah of the Prophet (PBUH) have been preserved very meticulously and meticulously by the scholars and scholars of the hadiths of every century.
Therefore, in every Qur'an and circumcision context, all the disputes and alliances between the members of the other religions as well as the members of the Ummah are recorded. Most of the time, we do not need a new and special effort beyond understanding the sources at the point of understanding and understanding our affairs.
As we have mentioned above, the question of Hz.Isâ 's ref and affinity has never been a topic of discussion during the times of the Companions of Islam and later in the Period of Tabi and Etibasi. The question of Hz.Isâ 's ref and affinity recently came to light in Egypt and India.
In 1943, Ezher Sheikh Mahmut Seltût's: "The subject of Hz. Isa (as) has been accepted as a controversial issue by old and new scholars. The verses that speak of him reveal that his death is happening. Hadiths related to Hz. Isa (pbuh) in respect of faith are not honored because they are the AHad News. At least he hadiths te'vil / comments as they are not open infidels who deny the ref hz.îsâ'n and Hira. " Shaped fetvâs, caused great controversy; Pros and cons have been written. [2nd]
Some of the modernist theologians who entered Mahmut Şeltût's path have argued that this idea has come into being by the influence of foreign cultures. Muhammad sallallahu rejected the intention of Hz. Isa by reason of the fact that a prophet could not come after the adversary and sallam.
According to contemporary thinkers Fazlurrahman, this thought began to take place in the Sunni belief in the second century. The adoption of this belief has played a role in Sufism and Shiism. The idea of a savior Messiah has been put forward by the preachers of the century of the consolation and pleasure of the masses of people who have been disappointed in political and moral care, abandoned to the death of starvation. According to them, history will go from worse to worse, and the Messiah or the Mahdi will come to "stop" this evil. Thus, the doctrine of the second coming of Jesus (as) was adopted by the Ahl-i Sunnat over time. [3]
Huseyin Atay is the same with Fazlurrahman. Atay, who advocates that Nüzul-i Îsâ goes through the Christian culture, claims that Christian mythology has been Islamized. [4]
(Professor of Hadith) According to M. Hayri Kırbaşoğlu, Hz. Islamic narrations about the second development of Isa are very problematic in terms of necessity and content, so it is not acceptable. And some of these narratives are beyond the tradition of some of the information given by pre-Islamic sources. This, on the other hand, makes it impossible and invalid to use religious narratives as evidence in the field. [5]
Mehmet Okuyan, one of the popular theologians of recent years, said in a television program that "Dajjal's Qur'anic has no references ... When he sees it, the Apocalypse is approaching. Will the Hani Doomsday come in the future? Our Prophet has never been seated, he has always regarded signs concerning the Apocalypse. Such things are not right. Hz.Isa surely died. The verses of 116, 117 and 118 of Mâide Sûresî It is the door-like answer to those who argue that Isa was dead. " [6] He denied the intention of Hazrat Isa.
The modernist writer Mustafa İslamoğlu, like the above-mentioned theologians, Whether Isa 's landing on the earth does not exist in the Qur'an, He claims that Jesus died and that the doom would not come near the earth. [7]
Ultimately, in the Islamic Encyclopedia of the Religious Foundation of Turkey, Ilyas Çelebi, one of the authors of "Îsâ", stated that "it is highly probable that Nuzul-i Îsâ beliefs have entered Islam akaidine as a consequence of encountering Christian culture during Tedvin period" [8] .
Let's start from the beginning; Today, we are witnessing that the Prophet (pbuh) of Refs (Reflections of the Prophets) and the shining (the return to the earth) are discussed somehow and in public. These issues are being discussed in the press organs and question marks are formed at the heart of people. Because those who participate in the discussion program approach the subject differently and do not produce a complete result. Some of the theologians (eg Mustafa Islamoglu, Süleyman Ateş, Ali Riza Demircan, Mehmet Okuyan, Abdulaziz Bayındır), who are popular with the society, claim that they will hurt the idea of Hz.Isâ or even believe that it will harm the truth Has been smashed.
A) ÎS® REF (BREAST UPGRADE)
We will try to penetrate to the affair of the verses and the interpretations of these verses while examining the narration of Hz.Isâ, the beginning of the reference topics of the Qur'anic Islamism, namely the descent from the sky. It is the result of a bouquet, a rise in the sense that Hz.Isâ descends from the sky. No mention of landing without ascension. In that case, we will see here also the issue of Hz.Isâ's ref.
Throughout history many prophets have been sent by God. These prophets have left the world after completing their duties. Generally, all the prophets who came to the prophets are alike. At first they see great reaction, expulsion, exclusion, accusations of lying or witchcraft, and so on. For example. Hz.Isâ is one of the Prophets living this process of exclusion. The Children of Israel also exhibit their attitude toward the Prophets against the Prophet, and they have taken the work until they attempt to kill it.
According to the Qur'an, the Almighty Allah reveals to the Prophet Jesus (pbuh), while the Children of Israel are trying to kill Hz. Isa. "... Jesus said:" O Jesus, I will keep those who disobey you and those who follow you up to the Day of Resurrection, above those who disbelieve ... " (Al-Imran, 55)
It is also a verb that derives from the word vefy (vfy) mentioned above. In this word, there is a meaning to make and replenish something that is essentially a job or a number. As a matter of fact, a word is not fulfilled exactly as it is called a vefa.
It is also used in the meaning of "to take one's life or something, to take it all without leaving anything behind", and to use it to mean to take life and to soul. [9]
In the Qur'an this word has been used in over seventy places with its derivatives. Uses such as standing in line, killing and crying out the soul, giving full restitution of the structures can be reminded in this frame. However, the act of love is commonly a word that expresses death. As a matter of fact, it has become famous with this meaning in the language.
The long-lived and tawafatti (the words that have passed me) used in news about the Prophet Jesus (pbuh) have been evaluated differently by commentators. The interpretations of the commentators on this concept have been put forward directly in relation to its probable dictionary meanings and the following explanations have been made especially about the expression "innate muteveffîke and râfiuke ileyye" on the 55th verse of the Âl-i Imrân surah:
1- The death in these expressions is a death in the manner of sleep. According to this, it means: "O Îsâ, I will make you sleep and I will raise me."
2- It is also the subject of takdîm-te'hir. Accordingly, the meaning of this verse is: "O Îsâ, I will raise you up to Me, and I will save you from the unbelievers and I will make you die".
3- It means death. "O Jesus, I will kill you and raise me up." For Allah hath killed him in the daytime for three hours, then he resurrected it, and he refused it.
4- "Teveffî", "Kabz" or Hz. Isa's removal of the soul from the earth with the body (withdrawal). According to this, the meaning of verse is as follows: "O Îsâ, I will take you on earth, without death, and refile it among polytheists and infidels." [10]
Muhammad Zahid Kevseri (v.1951), one of the last scholars of the Ottoman period, looks at historical perspectives while examining "death". According to him, the meaning that a glove today would express has a different meaning in the past. Kevserî brings some examples from this Qur'an. The Âl-i İmran 55.āyeti, which relates to the position, interprets this as follows: The word 'long-lasting', which is understood every day, is first understood as "death" on the present dildo. However, with the development of this language, it became the subject of discussion. However, it is not necessary to understand this meaning in the time of the Qur'an and in the speeches of the Sahaba among themselves. Had it been necessary, it would have been abes to come to the meaning of death, which was revealed in the verse "Allah, Who will bring death to death" ( Zumer , 42) . The Word of Allah is abasse and lame. The same is true for the word "risale". If we explain this word in the verses and hadiths with the word of God, which is valid in today's Arabic language, we have misunderstanding. Because we need to give the meaning of "duty" to all the words of God that pass through the nass. If, as mentioned above, Allah had meant "the death of Hz. Isa", he would not use such different expressions. Since Allah spoke of the Jews not raising him, raising them to veil and chest, then it must be a meaning beyond normal death here. [11th] If Allah had meant "the death of the Prophet Jesus (as)" as claimed, he would not use such different expressions. Since Allah spoke of the Jews not raising him, raising them to veil and chest, then it must be a meaning beyond normal death here. [11th] If Allah had meant "the death of the Prophet Jesus (as)" as claimed, he would not use such different expressions. Since Allah spoke of the Jews not raising him, raising them to veil and chest, then it must be a meaning beyond normal death here. [11th]
At this point, it is obvious that we can not discuss the Qur'anic al-Nisâsî 158, which clearly states that Hz.îsâ, which is closely related with our subject title,
"... though they did not kill him (ýsâ) and did not kill him (asmadılar); But they were likened to (Ish'ya) for them. Those who disagree with him are in complete doubt about it. They do not have any knowledge other than to adhere to them. They did not kill him (ýsâ) precisely. On the contrary, Allah has raised him up to himself. Allah is the Saints (the only victor in his command) and the Righteous (Wisdom is infinite). "
In order to know what is meant by the notion of "ref" in the expression " Bel rafeahullahu ileyhi " which is located next and to understand how this maxim is the material (body) or spiritual (spiritual) of the aim and to understand what meaning this elevation character is used in these verses, Let's browse:
Ref means, in words, to put something up, to honor it, to raise it, and to lift it. Nisa 158. "Ref", which expresses the fact that Hz.Isâ is shot in the sky, means "to ascend" in the verse. We can say that ref is material or spiritual, it is the opposite of lowering. Essentially, the word ref in the relevant verses here is also taken in the sense of "elevation to the chest" and in the sense of "elevation of the position".
Contrary to the rhetoric given by the commentators to the generic, cheerful, meaning of ref, the reflex meaning of material ascension has been given. The word ref is interpreted in two different ways, parallel to the meaning given to death. Indeed, with the fact that the Prophet Jesus (pbuh) was not killed by the Jews on the cross and that Allah raised him up to his own level, as surely as it went by, whether this uplift was with the body or with the spirit; The body and the soul are alive, or the body is the dead soul is alive. [12]
The great majority of the commentators prefer the idea of Hz.Isâ "s spirit to be raised from the earth with the soul, in other words, with the body. It is our opinion that the interpretation of Hz. Isa (as) 'ın' Ref is such a kind of interpretation that it is necessary to express more and more with the contexts of the expressions " and râfiuke ileYye" in the 55th verse of Âl-i Imran , and "wa rafeahullahu ileyhi" in the 158th verse of Nisâ Overlap.
According to the result of these interpretations of the majority of the commentators who perceive the concepts of "Ref" and "Teveffî" in relation to each other, Hz.Îsâ (as) was taken from the earth and raised to the sky by being whitewashed with his soul and body or made almost as if he had died asleep. [13]
There is no doubt that this interpretation adopted by the majority of Islamic scholars is a natural extension and an inevitable consequence is that it returns to the earth as one of the great signs of the Prophet. According to the scholars of the Ahl as-Sunnets who accept that Hz.isâ is not dead as a principle, there are signs in the Qur'an that some of the verses will come back to the earth. [14]
B) THE NUMBER OF HAZRATORS
There are two verses in the Qur'an which are related to the descent of the Prophet Jesus on the earth. However, the statements in these verses are not precise and clear in their point of view. As such, most of the commentators in the view that Hz.Isâ was taken out into the sky as soul and body are aware that these two verses, pointed out, will land on the earth near the Day of Judgment. On the other hand, there are more than seventy hadiths on this subject in reliable hadith sources. These hadiths are clear and precise in terms of their expressions.
The verses related to Hz.Isâ'nın Nüzüler : One of the two verses related to Hz.Isâ is the 61st verse of Sûrruf. In order to explain the meaning of this verse more clearly, we need to give the verses related to the same subject before and after this verse in its entirety:
"(O Muhammad) When the son of Mary is given an example, your people (Quraish policemen) are immediately delighted by it. 'Is our gods better or is it?' They said. That's what they say to you, just to argue. Certainly they are a fighting people. The son of Mary the son of Isa is a servant whom we blessed and set an example to the children of Israel. If we were willing, we would have angels to keep you on your earth for your price.
Indeed, it is a knowledge of the coming of the Day of Judgment. Do not doubt the future of the Doomsday. Follow me, this is the right way. Do not let the devil keep you from this path; Surely He is a clear enemy to you. (61 âyet)
When the truth comes to you with all the proofs of truth, I have come to you to clarify some of the things you have fallen into wisdom and separation. Then be conscious of your responsibility to God and become obedient to me. Allah is surely my Lord and your Lord; So worship only O, and this is just the right way. ' said.
But they were later divided into groups, and they gave up their views on the idea of Îsâ. Woe to those who will come to the punishing punishment of the Day of Resurrection! " [15]
As you can see, in these verses, it is reported that the wrongs of Christians about Mecca's prophecy about Christians, and that, contrary to what they hear from them, he is a servant like other servants, and that God has chosen him as a prophet. 61, which is related to the narration of Hz.Isâ, is stated as "and innehû le-ilmun li's-sâati: Verily it is a knowledge for the Hour" (Doomsday).
Some commentators on this verse from "inneh the" on "hu she" pronouns agree that the Quran is intended. [16] However, a large part of them expressed that Zamir was holding the position of Hz.Isâ. Those who adopt this second view have considered the first view as a remote possibility, bringing in evidence that the Qur'anic phrase did not pass in the previous verses. According to them, in fact, this is the meaning of the Prophet Jesus mentioned in the previous verses. Accordingly, the meaning of the signs, "Jesus is information showing that Judgment is coming." Is shaped.
Some of the second word of Ashab, especially Ibn Abbas "le alem" also read. According to this reading, the meaning of the first verse of verse is as follows: "There is no doubt that (Îsâ) is a sign of apocalypse."
The commentators who adopt this view point out that the miracles of healing and reestablishing the measures given to the Prophet Jesus (pbuh) and the resurrection of the measure are the signs of the approach of the Qadim to the resurrection of the earth, and that the Qadim . Therefore, these scholars have accepted the descent of Hz.Isâ as a Qiyâmet almây. It is reported that the first commentators are Ibn Abbas, Ebu Hureyre, Mujahid, Ebul-Ai, Iqrime, Hasen-i Basri, Qaeda, Dahhak and some other commentators. [17]
The subject of Hz.Isâ 's disregard for the allegiance was interpreted in two ways by the commentators:
1- The descent of the Prophet Jesus (pbuh) into the earth is a sign for the doomsday.
2- Hz. It is a testament to the fact that Jesus came to the world as a father and that he would play a leading role in the struggle of some astounding miracles. Because Hz. The fact that Isa resurrected the measurements indicates that the dead on the day of the Lord will also be resurrected. [18]
The second verse in this respect is the 159th verse of the Nisâ surah. This is said:
"There is no one of the People of the Book (Jews and Christians), that He may have believed before Him, before death. He will bear witness upon them on the Day of Resurrection. "
There are also different views on the interpretation of this verse. One of these views is that the first pronoun, which holds the names of the people who are to be believed before their death, and all Jews and Christians, with the "that" pronoun used for the person to be believed in, Muhammad sallallahu is what the anti-sallam means. According to this, every Jew or Christian, when the curtain is removed from his eyes during death, Muhammad Sallallâhu will prove that the object and the sallame are both sons and daughters. [19] But their wives will not be valid in their flesh.
Another opinion is that both the person mentioned in his death, and the two pronouns used for the person who is to be believed in him, It is in the place where Jesus holds his place. According to this, when the Prophet Jesus (pbuh) descends from heaven, the Jews and Christians alive at that time will believe on him before his death. Tabari and Ibn Kathir, the great commentators, preferred this view. [20]
Another view is that every one of the people of the People of the Book, before the death, It is that Isa is able to understand the fact that Allah is a ranger and to believe in it. But this belief in the flesh is invalid. [21]
2. Hadiths of Hz.Isâ and their opinions
The number of hadiths narrated about the surname of Hz. In some of these hadiths, the Prophet sallalâhu wa sallam and wa sallam said:
Ebu Hureyre is a rivayette from the Radical Anh. Prophet Muhammad wavered and said: "I swear to God, who is in the power of the Nefsim, that the son of Mary, the son of Isa, is very close to descend as a just judge. He will break the cross, kill the pig, stand the line; The goods will multiply so that nobody will accept it. Then Ebu Hureyre will say, "If you will, read this verse." He said: "No one in the Book has a person who believes in him before his death." [22]
Huzeyfe b. Esid al-Ghiyari said: "When we were arguing, the Prophet sallalâhu came out against me. And he asked, "What are you discussing?" Ashab: They said "doomsday." He said, "Unless you see ten signs before him, he will not break." And smoke, Dajjal, dabbeyi, born from the place where the sun sets, Îsâ b. Meryem Un descent, the Gog and Magog and one east, one west, and one that sank the three places on the Arabian Peninsula, while the latest one last place they haşrolun people come from Yemen told there would be a fire. " [23 ]
Abdullah b. Amr says: "The Prophet sallalâhu wa sallam said:" At the time my ummah is alive, the Dajjal will come out and stay for forty times (the Prophet says that the Prophet does not know whether the Prophet forty days, forty months or forty years. ) On this, Allah Allaah, Îsâ b. He sends Mary to the earth; He finds the Dajjal and removes it. Then people live for seven years without any hostility between them. " [24]
Cabir speaks about the radar. Rasulullah sallalâhu said against him and said: "A victory from my ummah will always fight as much as the khan, as a victor. Then ýsâ Ibn Mary will descend; Orders: "Come on, pray to us!" In reply: "Whosoever is the commandment of thee. This is a blessing for Allah in this nation. " [25]
Our main hadith sources contain many stories related to this topic. All of Kütüb-i Sitte, Muvatta of Imam Malik, Ibn Huzeyme and Sahih of Ibn Hibban, Ahmed b. The Musnads of Hanbal and Tayalisi recorded hadiths about Nüzul-i Îsâ. Direct Hz. In addition to the hadiths related to the surname of Îsâ, the rumors about the Dajjal are spoken of.
We have a nice Ahl-i Sunnah apostasy, which expresses that the hadiths about the soul-bearing Îsâ (as) are mutual. [26] Kadı Iyaz, a well-known writer, said about the outcome of these hadiths: " According to the Ahl as-Sunnah , it is the right, the righteousness, the death of Jesus and the death of Dajjal. Because this sahbi hadhishis had been transferred. There is no evidence to cancel it. Acceptance of construction is vaciptir. " [27]
Muhammad Enverşah al-Kashmîrî (died 1932) collects the hadiths telling that Hz.Isâ will descend on the earth in his work bearing the name 'et-Tasrîh bimâ tevâtere fî nüzûl al-masîh'. In this work, there are a total of hundred narrations, including seventy-five of the Prophet Muhammad and the promise of the sallam. [28]
Muhammad b.Ca'fer al-Kattani, after mentioning in his book entitled 'Nazmü'l-mütenâsir mine'l-hadîs al-mütevâtir' that the intention of the Prophet Isa is constant with the Book, Sunnah, and Biblical, . [29]
Muhammad Nasiruddin al-Bani, one of the great hadith scholars of our day, said: "It is important to know that the hadiths concerning the narration of Dajjal and Hazrat Isha are mutawatir and we must believe these hadiths. Those who claim that these hadiths are hadiths, do not deceive anybody. Because they are interested in this science. If they were they subject to the procedures of this science, like Ibn Hajar they would accept this hadith mutawatir. " [30] it says.
As for the attitude of the scholars of the Ahl as-Sunnah on the subject of Nüzûl-i Îsâ (as)
Imam Abu Hanifa, al-Fikhu'l-Ekber said: "Mi'rac is true news. Refusing him is a deviant and bid'at. It is true that Dajjal's treacherous, Ya'jac-Me'c'c, sun rise from the west, Hazrat Isha's descent from the sky and the signs of the Day of Resurrection exist in authentic news. " [31]
Imam al-Tawawi says in al-Akidetu't-Tahawiiyya that the three imams of Hanafi mezhebin refer to the idealistic line: "We believe in the signs of the Qiyâmet. It is these signs that Dajjal's treacherous, Hazrat Isa's descent from the sky. " [32]
Imam al-Ash'arri: While saying "Ashâbu'l-Hadīs and Ahlâs-Sunnah" as the beliefs of the faith, "... Dajjal will come out and Îsâ b. They confirm that Mary will kill her "[33] and after mentioning many other things, he ties his words as follows: "All these are the things that they (the Ashâbu'l-Hadith and the Ahlâs-Sunnah) have commanded and devised. We believe in all these principles of faith that we have mentioned, and we admit them ... " [34]
Şeyhulislâm İbni Teymiyye says: "The Prophet Jesus (pbuh) will certainly come down to the earth as it is constant in the authentic hadiths. According to the fact that Prophet Muhammad Sallallah al-Alaqi and Sarell came to the Mirac, he is now on the second sky level. Although it is superior to Hz.Isâ, Hz.Yusuf, Hz.Idris and Hz.Harun, it is found in the second semaphore that it will descend to the earth before the time of the earth. " [35]
Ibn al-Humâm's statement about the subject is as follows: "The Dajjal's treacherous, Îsâ b. The descent of Mary from the skies is the rightful representation of Ye'cüc-Me'cq and Dabbe, In these matters there are clear and authentic nassars. " [36]
The idea of Suyuti, one of the authors of this work, is briefly as follows: "Hz. Muhammad sallallahu is a Muslim mujadid who will return to the world as an important relic of the time, along with being a Prophet in the footsteps of the prophet and sallam. He will justice the earth and explain the misunderstood and distorted parts of his teaching. " [37]
Şevkâni also explained his kanâatî after he had narrated the related hadith in his work which he wrote in this subject: "The hadiths about the Mahdi al- Muntazar [38] are definite and the hadiths about the Dajjal are mutawatten. [39]
After Muhammad Zahid al-Kawsari, in his work on this subject, commented on the relevant verses, he said, "As you can see, only the Qur'an's narratives, It turns out that Jesus is definitively shown to be refused on the right and to come down on the apostolic time. The hadiths on this subject are mutual. The Ummah has believed in them from submission to subordination. He has arranged his books according to him. Beyond that, it is simply a perversion. " [40] In another place, he further intensified his expression and said of the opposition group: "The icy of Hajj is a spiritual incarnate hadith. That is to say: There are indeed a great number of authentic and damaged hadiths in this subject, with some differences of meanings among them. These hadiths are Hz. It clearly reveals the idea of ísâ. In such a case, no one from those who smell the smell of Hadith's identification will be able to deny it. " Another Kevseri determination is:" There is no doubt in the Ahl-i Hadis about the embodiment of the Mahdi, the Dajjal and the Messiah. The fact that some Qur'anic people, along with all of the claims of the Qiyâmet, acknowledge the matter of righteousness - the fact that some of these hadiths are altruistic are the inferiority of the Hadith's knowledge and wisdom. If they abandon their stubbornness when they are explained to them by their arguments, they will be excused in their attitude. " [41] The fact that some of these hadiths are altruistic, along with their acceptance of all the truths of the Prophet, are inferior to the Hadith's knowledge and wisdom. If they abandon their stubbornness when they are explained to them by their arguments, they will be excused in their attitude. " [41] The fact that some of these hadiths are altruistic, along with their acceptance of all the truths of the Prophet, are inferior to the Hadith's knowledge and wisdom. If they abandon their stubbornness when they are explained to them by their arguments, they will be excused in their attitude. " [41]
Mevdûdî says, after he has conveyed twenty-one of the hadiths related to the narration of Hz.Isâ in his commentary: "All these twenty one hadiths were based on fourteen persons of Prophet Muhammad (PBUH), and are mentioned in the most authentic and authentic hadith sources. However, there are many other hadiths on this subject other than these hadiths; But we are merely to cite an episode that has become widespread and proprietary in terms of the sequence chain only. Judging from these hadiths, it is not necessary or useful to discuss the fact that Hz. Isa, born of the virgin Mary, was born 2000 years ago, or is still alive anywhere in the world. And Allah is able to keep a man alive for thousands of years elsewhere in the world, and to send it back to the world at will. " [42]
In another work: "The issue of the descent of the Messiah (the nickname of Hz. Ishâ) at the time of the apocalypse is an issue that Muslims have allied over from the beginning to the present. This affects the Book, the Sunnah, and the Ikma-i Ummete. The purpose of the descent of Jesus, reported in the hadiths, is that he will claim that an antichrist will emerge at that time and that he is the Messiah to the people. That is when all the Jews will become a subject to him and will create a great cause in the earth. Then Allah will establish the root of this struggle and send the true Messiah to the world so that you will save people from the dajjal of this Dajjal. It is necessary to admit that Nüzül-i Îsâ akîdinin will not be in contradiction with the nübüvê end-exponent. Hz.Isâ, Hz. He is one of the prophets sent before Muhammad. Prophet himself. The Prophet believed him and Muslims always continued to believe him. The one who does not believe in him is from the Islamic circle. When he comes back to the earth, what kind of matter may arise because he believes in him again or denies him. Muslims do not believe there is no need to once again believe and landing him in an instant. " [43] it says.
Muhammad Ali Sābûnî, one of today's scholars, said: "The subject of Hz. Isa is not finished yet. Risalet will come back to earth to complete the mission and notify the invitation to the people. At this moment Hz.Isâ (pbuh) is a dharma dir. Almighty Allah has lifted him up with his soul and body. The Qur'an has informed him that he has been raised to the level of Allah. Therefore, we believe that the Qur'an tells us about this in the report and the Prophet Muhammad (pbuh) about this. [44] he said that this was the umma of beliefs of the Ahl-i Sunnah and Jamaat.
Inşallâh'ah our next number, Hz. We will address some of the causes of denial that have been put forward by modernist theologians about Isa's ref and nussl, and we will convey the answers of our scholars. With greetings and prayers ...
NOTES
[1] Abu Bakr Sifil, Nuzul-i-Isa (aleyhis-salaam) An Audit of the Appeal , http://deuif.blogspot.com.tr/p/nuzuli-isa.html
I am thankful to Abu Bakr Sifil Hocam, who gave the most compelling answers to the doubts and claims of modernist theologians about the nosy of Hz.Isâ and wrote many newspapers and magazines on this subject and I wish that our Lord would receive the provision of his services in this regard.
[2] Muhammad Zahid Kevserî, Nazratun Abire fi Mezaimi Men Yünkiru Nüzule İsâ Kable'l-Ahire, Egypt, 1400/1980; Al-Gumari, Residence'l-Burhan ala Nuzuli Isâ Ahirezzaman; Muhammad Halil Herras, Faslu'l-Makal fi Ref, Isâ Hayyan and Nüzulihi and Katlihi'd-Dajjal; Zeki Sarıtoprak, Nüzul-i İsâ Question in terms of Islamic Religion, İzmir, 1997; Sami Baybal, Ibrahimî The Return of Christ in Religions, Konya, 2002; M. Hayri Kırbaşoğlu, "Hz. The Criticism of the Hadiths Who Have Brought Jesus ", İslamiyat III, October-December 2000; Ali Altay, according to the Qur'an Hz. İsâ and Nüzulü Problemi, M.Sc. Thesis, Van, 2005
[3] Fazlurrahman, Islam, (Trc .: Mehmet Dağ - Mehmet Aydın), Ankara, 1988, 309
[4] Hüseyin Atay, Research by the Qur'an, Ankara, 1973, 49.
[5] M. Hayri Kırbaşoğlu, "Hz. The Criticism of the Hadiths Who Have Brought Jesus Christ, p.164
[6] http://deuif.blogspot.com.tr/p/mehmet-okuyan.html
[7] http://www.youtube.com/watch?v=FpvAA1ETDVo
[8] TDV Islamic Encyclopedia, 22nd volume, p.472
[9] Veysi Unverdi, Hz. Assessment of the Problem of Jesus' Deception from the Perspective, p.33, M.Sc. Thesis, Adana, 2005
[10] Shawkani, Fethul-Kadir, Egypt, 1383/1964, II / 95; Ebu'l al-al-Mawdudi, Tefhim al-Qur'an, c.1, p.211-212
[11] Kevseri, Nazra Abira, p. 96-99
[12] Veysi Unverdi, Hz. Judgment from the Perspective of Jesus' Nüzulü Problem, p.42
[13] Ibn Kathir, The Qur'an in the Qur'an Tefsiri, c.5, p.1981-1990; Imam Kurtubi, al-Camii li-Ahkami'l-Qur'an, c.5, pp.550-552; Sayyid Ebu'l-A'la Mevdudi, Tefhimu'l-Qur'an, c.1, p.429-430
[14] İshak Yazıcı, "According to the Qur'an Hz. The Interpretation of the Refs and Relevant Verses of Jesus ", OMÜİFD, no: 20-21, Samsun 2005, p. 86
[15] The Zuhruf surah, 60-65
[16] Those in this view have given reason to give information about the Qur'anic verses of the Holy Qur'an and to speak of the evidence which shows that the Qur'ām approached. One of our time commentators preferred this view (Tafsir, III, 383-384).
[17] Imam Kurtubi, El-Camiu li-Ahkami'l-Qur'an, c.15, p.527-530; Vehbe Zuhayli, et-Tafsir al-Munir, c.13, p.149-152, Muhammad Ali Es Sabuni, Safvetu't-Tefasir, c.5, p.500
[18] Vehbe Zuhayl, age, c.13, pp.149-152,; Es-Sabûnî, age, c.5, p.500
[19] See this issue. Dervish, Tafsir, VI, 24 et al .; HE. Ahmed Omer, I, 357-358.
[20] Ibn Kathir, Tafsir, Beirut 1401, I, 578; Kasasu'l-enbiyâ, II, 712
[21] Elmalili took the following meaning from the use of the phrase "before death", not "at the time of death": "Before the death of the Jews, Hz. In the face of falsehood of Jesus, Christians are turning from the doctrine of the god, They have to believe in Isa, that is, they owe it to them with faith. They must repent and believe before death comes, before the redemption gate is closed, before it becomes compulsory. Otherwise then faith will not be beneficial, Hz. On the Day of Resurrection, the Prophet Jesus (as) will witness against the people on the Day of Resurrection, saying to the Jews, "O Lord, they have rejected me; And against Christians, he said, "O my Lord, these are the gods and the children of God." [The Religion of the Holy Quran, III, 121).
See this issue. Mevdudi, Tefhimul Qur'an, c.1, p.432
[22] Buhâri, Mezâlim, 31; Muslim, İman, 242-243
[23] Muslim, Fiten and Eşratu's-Sâa, 39; Abu Dawud, al-Sünen, Melahim, 12
[24] Muslim, Fiten, 116.
[25] Muslim, İman, 247; Ahmed b. Hanbal, Musnad, III, 345, 384.
[26] See: Hasan Karakaya, Islam Akaidi, pp.869-878
[27] A. Davudoglu, Sahih-i Muslim Terceme and Şerhi, XI, 7049.
[28] Abdullahiqah Abu Gudde, a well-known scholar who has determined that 4 of the hadiths quoted by Kashmîrî are articles (fitting), added 10 hadiths to the narrations he quoted, so that the number of the related merfu hadiths- '. Likewise, Abu Gudde added more than 10 works (narrations that did not reach the Prophet of the Prophet), 25 chapters spoken by Kashmiri. Thus, the number of articles transmitted from the Sahabe on the subject is also increased to 35.
[29] İsmail Yiğit, History of the Prophets, pp.610-614, Kayıhan Publications, Istanbul, 2010
[30] Yusuf al-Babyl, Ashrati's Sa'a, p. 352, S.Arabia
[31] Ebu Hanife Nu'man b. Sabit, al-Fikhu'l-Ekber, (Translated by Seniyüddin Başak) Istanbul, ts., 11
[32] Al-Akîdetu't-Tahâviyye, together with Abd al-Ghani al-Majdani's commentary,
[33] Imam al-Ash'ari, Makalat al-Islamyiyn, 295
[34] Imam al-Ash'ari, Makalat al-Islamyiyn, 297
[35] Mecmuul-Fetâvâ, c.4, p.329
[36] Ibn al-Humam, al-Musayere, 351
[37] Suyuti, Nuzuli Isa Âhire'z-Zaman, (N.r .: Abdulkadir Ata), Beirut, 1985, p.61.
[38] 'Mahdi al-Muntazar' means the expected mehdi. The Mahdi; In the dictionary "find the right way; (Hedy, hidâyet) is an adjective derived from the root of "hidâ" (means of guidance, guiding) and means "the person who has been guided and directed towards him". Ahmed b. Hanbell, Ibn Majah, Abu Dawud, Tirmidhi, Judge and Tabarani in their works narrated the narrations about the Mahdi. According to these reports; The Mahdi, one of the great signs of the doomsday, He will be born in Medina as a child of a family from the descendants of Hasan or Hussein, and will declare his majesty in Mecca. His name is Muhammad b. It is Abdullah. The Divine commandments will pass by, we will renew the sunnahs, Will establish a state dominating the whole of the world with the support of the armies of the angels, in particular Gabriel and Mîkâil, and will find the origins of the Torah and the Bible and ensure that the Ahl-i Book is a Muslim, will eradicate persecution and establish justice, and everyone will enrich and realize the environment of peace and end the hostilities . After seven years of power, Hz. He will descend from the skies, and after he has killed the antichrist together, he will hand him over to him and die at thirty-five or forty. It is imperative that these events be accepted, as they are fixed in the hadith expressing certainty. Ibn Hajj al-Heytemî, Muhammad b. Ahmed al-Seffârînî, Allāme Muhammad Shawkānī, etc., are the (spiritual) followers of the hadiths. For more information see: Hasan Karakaya, Islamic Akaidi, pp. 844-846; Omer Faruk Akkaya,
[39] Gumāri, Akidet al Ahl al-Islamic al-fit Îsâ (pbuh), p. 11, Shawkānī's religion is derived from his work named et-Tawdîh fi-mâ tawâtera fi'l-Muntezar and dd-Deccâl wal-Mesîh. It is the same opinion in Gumari.
[40] Kevserî, Nazra Ãbira, p. 36.
[41] Kevserî, age, p. 49
[42] Mevdudi, Tefhim, c.4, p. 488
[43] Mawdudi, Kadiyanilik Nedir, p. 210-216, Istanbul, 1975,
[44] Muhammad Ali Sabūni, History of the Prophets, Ahsen Publications, p. 495-496
NOTE: This article has been published in the July 2015 issue of Young Birikim Dergisi.
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