You have misunderstood the example brother gave whom i quoted. What he is trying to imply is that the meaning of a "verb" could be different, if a scenario changes. When Julius Caesar used the verb, he meant it to be literal, whereas when someone who is successful in debates uses it, then it is metaphorical.
The verb "conquered" is meant in its literal sense in both examples you gave. Keep in mind I am only arguing this point to make you understand. Otherwise I could easily have said that whatever Julius Caesar said was obviously not in English but in Latin; and furthermore, what someone might say isn't a proof when we are talking about something from Qur'aan and Sunnah which is in Arabic and based on Arabic language principles.
Nevertheless, simply taking the example you gave, which is not altogether without flaw in analogizing it with Quraan and Sunnah, it is still a fact that "conquered" as used in both examples is upon its literal meaning "to overcome by force; subdue; to gain, win, or obtain by effort, personal appeal, etc. to gain a victory over; surmount; master; overcome"
This general agreed upon meaning of "conquer" is the same when applied to both someone who conquers by force of arms, and someone who conquers and subdues his opponent in verbal argumentation. In both cases the essential meaning of "conquer" (to subdue, overcome, and gain victory over) remains the same.
You started running in circles brother, and this happens when you act stubbornly and refuse to accept the truth. This is what the brother whom I quoted was trying to explain to you, that the "CONTEXT AND IMPLICATIONS" of the word are not parallel. The different meanings for the word conquer which you brought shows that some implications of conquer are physical/literal, while some are not. I believe the readers are wise enough to understand this simple logic.
When Prophet(saws) will use the words of Isa(As) will say: "I dwelt among them when Thou didst take me up" it is to imply unawareness and absence in common between Isa(as) and Prophet(saws).
Since you defined Tawaffaa as "take away in full (body and soul)" you are therefore contradicting yourself when saying that this meaning of Tawaffaa can be applied equally to both Eesaa عليه السلام and the Prophet Muhammad صلى الله عليه وآله وسلم.
It is only when we say that Tawaffaa, as applied to human being, means death can it be said that that meaning applies equally to both of them.
This argument was answer in the initial post, let me re-quote it for the benefit of readers.
It is NOT necessary that ‘tawaffaitani’ means the same everywhere. According to linguists and scholars e.g. Abu Al-Baqa and Ibn Taymiya ‘tawaffa‘ has various meanings i.e. 1) To take in full, 2) Sleep and 3) Death.
I know you disagree, but self made rules or rather theories have no value at all in our view.
This argument is very weak. You are implying that the only reason we say As salaamu alayka ayyuhan Nabiyyu wa Rahmatullaahi wa Barakaatuhu before Tashahhud is because that is how the Prophet taught it while he was alive; otherwise this wording after his death doesn't make sense and the only reason we repeat it is out of "tradition".
But I dispute this premise that addressing someone after death is "meaningless", especially when we know that the Angels convey our greetings to the Prophet صلى الله عليه وسلم.
The evidence for what I said, comes from the hadeeth of Abdullah ibn Masood(ra) and Abdullah ibn Umar(ra). The hadeeth of Abdullah ibn Masood is quite clear that after the death of Prophet(saws) he changed the wording, it was his ijtihad, but the point which I want to make out of this is that, he knew very well that angels convey our "salaam" to Prophet(saws), but since they knew usage of arabic terms better than you, he chose to change it after death of Prophet(saws), but we don't do it because we recite it in a traditional way, as it was the practice of majority of Sahaba.
حَدَّثَنَا أَبُو نُعَيْمٍ، حَدَّثَنَا سَيْفٌ، قَالَ سَمِعْتُ مُجَاهِدًا، يَقُولُ حَدَّثَنِي عَبْدُ اللَّهِ بْنُ سَخْبَرَةَ أَبُو مَعْمَرٍ، قَالَ سَمِعْتُ ابْنَ مَسْعُودٍ، يَقُولُ عَلَّمَنِي رَسُولُ اللَّهِ صلى الله عليه وسلم وَكَفِّي بَيْنَ كَفَّيْهِ التَّشَهُّدَ، كَمَا يُعَلِّمُنِي السُّورَةَ مِنَ الْقُرْآنِ التَّحِيَّاتُ لِلَّهِ وَالصَّلَوَاتُ وَالطَّيِّبَاتُ، السَّلاَمُ عَلَيْكَ أَيُّهَا النَّبِيُّ وَرَحْمَةُ اللَّهِ وَبَرَكَاتُهُ، السَّلاَمُ عَلَيْنَا وَعَلَى عِبَادِ اللَّهِ الصَّالِحِينَ، أَشْهَدُ أَنْ لاَ إِلَهَ إِلاَّ اللَّهُ وَأَشْهَدُ أَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ. وَهْوَ بَيْنَ ظَهْرَانَيْنَا، فَلَمَّا قُبِضَ قُلْنَا السَّلاَمُ. يَعْنِي عَلَى النَّبِيِّ صلى الله عليه وسلم.
Narrated Ibn Mas`ud: Allah's Messenger (ﷺ) taught me the Tashah-hud as he taught me a Sura from the Qur'an, while my hand was between his hands. (Tashah-hud was) all the best compliments and the prayers and the good things are for Allah. Peace and Allah's Mercy and Blessings be on you, O Prophet! Peace be on us and on the pious slaves of Allah, I testify that none has the right to be worshipped but Allah, and I also testify that Muhammad is Allah's slave and His Apostle. (We used to recite this in the prayer) during the lifetime of the Prophet (ﷺ) ,
but when he had died, we used to say, "Peace be on the Prophet."[Sahih al-Bukhari #6265]
وَحَدَّثَنِي عَنْ مَالِكٍ، عَنْ نَافِعٍ، أَنَّ عَبْدَ اللَّهِ بْنَ عُمَرَ، كَانَ يَتَشَهَّدُ فَيَقُولُ بِاسْمِ اللَّهِ التَّحِيَّاتُ لِلَّهِ الصَّلَوَاتُ لِلَّهِ الزَّاكِيَاتُ لِلَّهِ السَّلاَمُ عَلَى النَّبِيِّ وَرَحْمَةُ اللَّهِ وَبَرَكَاتُهُ السَّلاَمُ عَلَيْنَا وَعَلَى عِبَادِ اللَّهِ الصَّالِحِينَ شَهِدْتُ أَنْ لاَ إِلَهَ إِلاَّ اللَّهُ شَهِدْتُ أَنَّ مُحَمَّدًا رَسُولُ اللَّهِ . يَقُولُ هَذَا فِي الرَّكْعَتَيْنِ الأُولَيَيْنِ وَيَدْعُو إِذَا قَضَى تَشَهُّدَهُ بِمَا بَدَا لَهُ فَإِذَا جَلَسَ فِي آخِرِ صَلاَتِهِ تَشَهَّدَ كَذَلِكَ أَيْضًا إِلاَّ أَنَّهُ يُقَدِّمُ التَّشَهُّدَ ثُمَّ يَدْعُو بِمَا بَدَا لَهُ فَإِذَا قَضَى تَشَهُّدَهُ وَأَرَادَ أَنْ يُسَلِّمَ قَالَ السَّلاَمُ عَلَى النَّبِيِّ وَرَحْمَةُ اللَّهِ وَبَرَكَاتُهُ . السَّلاَمُ عَلَيْنَا وَعَلَى عِبَادِ اللَّهِ الصَّالِحِينَ السَّلاَمُ عَلَيْكُمْ عَنْ يَمِينِهِ ثُمَّ يَرُدُّ عَلَى الإِمَامِ فَإِنْ سَلَّمَ عَلَيْهِ أَحَدٌ عَنْ يَسَارِهِ رَدَّ عَلَيْهِ
Yahya related to me from Malik from Nafi that Abdullah ibn Umar used to say the tashahhud saying, "In the name of Allah. Greetings belong to Allah. Prayers belong to Allah. Pure actions belong to Allah. Peace be on the Prophet and the mercy of Allah and His blessings. Peace be on us and on the slaves of Allah who are salihun. I testify that there is no god except Allah. I testify that Muhammad is the Messenger of Allah." "Bismillah, at-tahiyatu lillah, as-salawatu lillah, az-zakiyatu lillah. As-salamu ala'n-nabiyyi wa rahmatullahi wa barakatuhu. As-salamu alayna wa ala ibadi'llahi's-salihin. Shahidtu an la ilaha illallah. Shahidtu anna Muhammadu'r-rasulu'llah." He used to say this after the first two rakas and he would make supplication with whatever seemed fit to him when the tashahhud was completed. When he sat at the end of the prayer, he did the tashahhud in a similar manner, except that after the tashahhud he made supplication with whatever seemed fit to him. When he had completed the tashahhud and intended to say the taslim, he said,
"Peace be on the Prophet and His mercy and blessings. Peace be upon us and on the slaves of Allah who are salihun." "As- salamu ala'n-nabiyyi wa rahmatu'llahi wa barakatuhu. As-salamu alayna wa ala ibadi'llahi'ssalihin ." He then said, "Peace be upon you" to his right, and would return the greeting to the imam, and if anyone said "Peace be upon you" from his left he would return the greeting to him. [Muwatta Malik, Book 3, Hadith 204]
Why do we recite this when we visit the cemetery:
السَّلامُ عَلَيْكُمْ أَهْلَ الدِّيَارِ مِنَ الْمُؤْمِنِينَ وَالْمُسْلِمِينَ ، وَإِنَّا إِنْ شَاءَ اللهُ بِكُمْ لَلَاحِقُونَ ، نَسْأَلُ اللهَ لَنَا وَلَكُمُ الْعَافِيَةَ
"Peace be upon you people of the abodes from among the believers and Muslims..."
Do we recite this merely out of "tradition" too? Here we are addressing those that are deceased:
السَّلامُ عَلَيْكُمْ يا أَهْلَ القُبُورِ ، يَغْفِرُ اللَّهُ لَنا وَلَكُمْ
This is the hadeeth you are talking about.
حَدَّثَنَا مُحَمَّدُ بْنُ عَبَّادِ بْنِ آدَمَ، حَدَّثَنَا أَبُو أَحْمَدَ، حَدَّثَنَا سُفْيَانُ، عَنْ عَلْقَمَةَ بْنِ مَرْثَدٍ، عَنْ سُلَيْمَانَ بْنِ بُرَيْدَةَ، عَنْ أَبِيهِ، قَالَ كَانَ رَسُولُ اللَّهِ ـ صلى الله عليه وسلم ـ يُعَلِّمُهُمْ إِذَا خَرَجُوا إِلَى الْمَقَابِرِ كَانَ قَائِلُهُمْ يَقُولُ السَّلاَمُ عَلَيْكُمْ أَهْلَ الدِّيَارِ مِنَ الْمُؤْمِنِينَ وَالْمُسْلِمِينَ وَإِنَّا إِنْ شَاءَ اللَّهُ بِكُمْ لاَحِقُونَ نَسْأَلُ اللَّهَ لَنَا وَلَكُمُ الْعَافِيَةَ
It was narrated from Sulaiman bin Buraidah that his father said: “The Messenger of Allah (ﷺ) used to teach them, when they went out to the graveyard, to say: As-salamu ‘alaykum ahlad-diyar minal-mu’minina wal- muslimin, wa inna insha’ Allah bikum lahiqun, nas’alul-laha lana wa lakumul-‘afiyah (Peace be upon you, O inhabitants of the abodes, believers and Muslims, and we will join you soon if Allah wills. We ask Allah for well-being for us and for you).’” [Sunan Ibn Majah Book 6, Hadith 1614]
Well this is said, when we are present in graveyard, where the graves of the people are present before us, hence the address is with Khitaab, not with Ghayb. Whereas Prophet(saws) or his grave is Ghayb(absent), but when a person is present at the grave of Prophet(saws) then he has to convey "salaam" with Khitaab.
ابن عمر يقول : السلام عليك يا رسول الله ، السلام عليك يا أبا بكر ، السلام عليك يا أبتِ ، ثم ينصرف . صححه الحافظ ابن حجر
Ibn ‘Umar used to say, “Al-salaamu ‘alayka ya Rasool-Allaah, al-salaam ‘alayka ya Aba Bakr, al-salaamu ‘alayka ya abati (O my father),” then he would go away. This was classed as saheeh by al-Haafiz ibn Hajar.
https://islamqa.info/ar/34561Notice, that the supplication taught by Prophet(Saws) was to be recited when a person visits a graveyard, it wasn't for the scenario wherein the graves are absent or a person is not near any grave.
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April 05, 2016, 05:47:07 AM
