الثلاثاء، 2 يونيو 2020
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Chapters on Medicine - Sunan Ibn Majah - Sunnah.com - Sayings and Teachings of Prophet Muhammad (صلى الله عليه و سلم): Hadith of the Prophet Muhammad (saws) in English and Arabic
Is it allowed to pray at graves? What are conditions of Intercession (Shifa'ah)?
Is it allowed to pray at graves? What are conditions of Intercession (Shifa'ah)?
1 – The issue of praying at graves
Praying at graves is of two types:
The first type is praying to the occupant of the grave. This is major shirk which puts a person beyond the pale of Islam, because prayer is an act of worship, and it is not permissible to do any act of worship to anyone other than Allaah. Allaah says (interpretation of the meaning):
“Worship Allaah and join none with Him (in worship)”
[al-Nisa’ 4:36]
“Verily, Allaah forgives not (the sin of) setting up partners (in worship) with Him, but He forgives whom He wills, sins other than that, and whoever sets up partners in worship with Allaah, has indeed strayed far away”
[al-Nisa’ 4:116]
The second type is praying to Allaah in the graveyard. This covers a number of issues:
1 – Praying the funeral (janaazah) prayer at the graveside, which is permissible.
Example: if a person dies and you are not able to offer the funeral prayer for him in the mosque, then it is permissible for you to offer the prayer for him after he is buried.
The evidence for this is that this is what the Prophet (peace and blessings of Allaah be upon him) did. It was narrated from Abu Hurayrah that a black man or a black woman used to clean the mosque, and he (or she) died. The Prophet (peace and blessings of Allaah be upon him) asked about him and they said, “He died.” He said, “Why did you not tell me? Show me to his grave (or her grave).” So he went to the grave and offered the funeral prayer. (Narrated by al-Bukhaari, 458; Muslim, 956).
2 – Praying the funeral prayer in the graveyard, which is permissible
Example: a person dies and you are not able to offer the funeral prayer for him in the mosque, so you go to the graveyard and offer the prayer there before he is buried.
Shaykh ‘Abd al-Azeez ibn Baaz (may Allaah have mercy on him) said: “It is permissible to offer the funeral prayer for the deceased inside the graveyard just as it is permissible to offer the funeral prayer for him after he is buried, because it was proven that a woman used to clean the mosque and she died. The Prophet (peace and blessings of Allaah be upon him) asked about her and they said, ‘She died.’ He said, ‘Why did you not tell me? Show me to her grave.’ So they showed him and he offered the prayer for her, then he said, ‘These graves are filled with darkness for their occupants, but Allaah illuminates them by my prayer over them.’” (Narrated by Muslim, 956.)
From Fataawa al-Lajnah al-Daa’imah, 8/392
3 – Praying in the graveyard – apart from the funeral (janaazah) prayer – this prayer is invalid and does not count, whether it is an obligatory prayer or a naafil prayer.
The evidence for that is as follows:
(i)The Prophet (peace and blessings of Allaah be upon him) said: “All the earth is a mosque apart from the graveyards and bathrooms.” (Narrated by al-Tirmidhi, 317; Ibn Maajah, 745; classed as saheeh by al-Albaani in Saheeh Ibn Maajah, 606).
(ii)The Prophet (peace and blessings of Allaah be upon him) said: “May Allaah curse the Jews and the Christians, for they have taken the graves of their Prophets as places of worship.” (Narrated by al-Bukhaari, 435; Muslim, 529).
(iii)Praying in graveyards may be a means that leads to worshipping the graves, or to imitating those who worship graves. Hence, because the kaafirs used to prostrate to the sun as it was rising and setting, the Prophet (peace and blessings of Allaah be upon him) forbade us to pray when the sun is rising or setting, lest that be taken as a means that leads to worshipping the sun instead of Allaah, or to resembling the kuffaar.
4 – Praying towards the graveyard, which is haraam, according to the correct opinion.
Example: you pray with a graveyard or grave in the direction of your qiblah, but you are not praying in the graveyard, rather you are praying on some other ground that is close to the graveyard, with no wall or barrier between you and it.
The evidence for this being haraam:
(i)It was narrated that Abu Marthad al-Ghanawi said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Do not sit on graves, or pray towards them.” (Narrated by Muslim, 972). This indicates that it is haraam to pray towards graveyards or towards graves or towards a single grave.
(ii)The reason why it is not allowed to pray towards a graveyard is the same as the reason why it is not allowed to pray towards a grave. So long as a person is facing towards the grave or graveyard in such a way that it may be said that he is praying towards it, then this comes under the prohibition, and if it comes under the prohibition then it is not valid, because the Prophet (peace and blessings of Allaah be upon him) said, “Do not pray …” The prohibition here is on praying, so if a person prays towards a grave, he is combining obedience and disobedience, and it is not possible to draw closer to Allaah in such a manner.
Note: If there is a wall between you and the graveyard, then the basic principle is that it is acceptable to pray in this case and it is not prohibited. Similarly, if there is a street or a considerable distance which would mean that you cannot be regarded as praying towards the graves, then this is acceptable. And Allaah knows best.
See al-Mughni, 1/403; al-Sharh al-Mumti’ by Ibn ‘Uthaymeen, 2/232.
2 – The issue of intercession
You were mistaken when you said that no one will intercede on the Day of Resurrection except the Prophet (peace and blessings of Allaah be upon him). Rather the Prophet (peace and blessings of Allaah be upon him) will intercede and so will others among the believers. See Question no. 11931.
But we will add here an issue that was not mentioned there, which is that there are conditions attached to intercession:
1 – Permission must be granted by Allaah to the intercessor to intercede.
2 – Allaah must approve of the one for whom intercession is to be made.
The evidence for these two conditions is the verses in which Allaah says (interpretation of the meaning):
“And there are many angels in the heavens, whose intercession will avail nothing except after Allaah has given leave for whom He wills and is pleased with”
[al-Najm 53:26]
“and they cannot intercede except for him with whom He is pleased”
[al-Anbiya’ 21:28]
As for the imaginary intercession which the idol-worshippers think their gods perform for them, this is an invalid intercession, for Allaah does not permit intercession unless He is pleased both with the intercessor and those for whom intercession is made.
See al-Qawl al-Mufeed Sharh Kitaab al-Tawheed by Shaykh Muhammad ibn ‘Uthaymeen (may Allaah have mercy on him), p. 336-337.
The fact that the Prophet (peace and blessings of Allaah be upon him) and the believers will intercede does not justify asking them to intercede, as some people do when they ask the Prophet (peace and blessings of Allaah be upon him) to intercede for them even after his death.
Jesus was God because he was “worshiped”?
A Critical Analysis of the Bible
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Jesus was God because he was “worshiped”?
In my numerous exchanges with Christians in discussing Jesus’ divinity one thing that undoubtedly will not be missed is the notion that Jesus is given worship, hence making him God. At a glance the issue seems quite simple, at least to the uninitiated. God is the one who deserves worship and if Jesus is indeed given worship he must be that God. In reality, the issue is not as simple as that. In this article we will explore and dissect the main arguments that are usually propelled by Trinitarians in this regard to promote Jesus’ deity. The following are some of the verses(from the KJV) that are often cited to prove that Jesus deserves our worship and as such is God:
And, behold, there came a leper and worshipped him, saying, Lord, if thou wilt, thou canst make me clean. (Matthew 8:2)
While he spake these things unto them, behold, there came a certain ruler, and worshipped him, saying, My daughter is even now dead: but come and lay thy hand upon her, and she shall live. (Matthew 9:18)
Then they that were in the ship came and worshipped him, saying, Of a truth thou art the Son of God. (Matthew 14:33)
Then came she and worshipped him, saying, Lord, help me. (Matthew 15:25)
Then came to him the mother of Zebedee’s children with her sons, worshipping him, and desiring a certain thing of him. (Matthew 20:20)
And as they went to tell his disciples, behold, Jesus met them, saying, All hail. And they came and held him by the feet, and worshipped him. (Matthew 28:9)
And when they saw him, they worshipped him: but some doubted. (Matthew 28:17)
But when he saw Jesus afar off, he ran and worshipped him, (Mark 5:6)
In every single one of the above instances the word translated ‘worshipped’ comes from the Greek proskynein which is equivalent to the Hebrew shachah which as James Dunn explains means, ” ‘bow down, prostrate oneself, make obeisance before.’ It denotes the act of homage before a monarch or a superior, or prostration before God in worship.” He then cites the scholars Walter Bauer and F.W. Danker who define proskynein as, ” to express in attitude or gesture one’s complete dependence on or submission to a high authority figure, so ” (fall down and) worship, do obeisance to, prostrate oneself before, do reverence to, welcome respectfully' Thus the above cited verses are rendered alternatively in other various Bible versions in the following manner:
A man with leprosy came and knelt before him and said, “Lord, if you are willing, you can make me clean.” (Matthew 8:2, New International Version)
While he was saying this, a ruler came and knelt before him and said, “My daughter has just died. But come and put your hand on her, and she will live.” (Matthew 9:18, New International Version)
And, behold, there came a leper and worshipped him, saying, Lord, if thou wilt, thou canst make me clean. (Matthew 8:2)
While he spake these things unto them, behold, there came a certain ruler, and worshipped him, saying, My daughter is even now dead: but come and lay thy hand upon her, and she shall live. (Matthew 9:18)
Then they that were in the ship came and worshipped him, saying, Of a truth thou art the Son of God. (Matthew 14:33)
Then came she and worshipped him, saying, Lord, help me. (Matthew 15:25)
Then came to him the mother of Zebedee’s children with her sons, worshipping him, and desiring a certain thing of him. (Matthew 20:20)
And as they went to tell his disciples, behold, Jesus met them, saying, All hail. And they came and held him by the feet, and worshipped him. (Matthew 28:9)
And when they saw him, they worshipped him: but some doubted. (Matthew 28:17)
But when he saw Jesus afar off, he ran and worshipped him, (Mark 5:6)
In every single one of the above instances the word translated ‘worshipped’ comes from the Greek proskynein which is equivalent to the Hebrew shachah which as James Dunn explains means, ” ‘bow down, prostrate oneself, make obeisance before.’ It denotes the act of homage before a monarch or a superior, or prostration before God in worship.” He then cites the scholars Walter Bauer and F.W. Danker who define proskynein as, ” to express in attitude or gesture one’s complete dependence on or submission to a high authority figure, so ” (fall down and) worship, do obeisance to, prostrate oneself before, do reverence to, welcome respectfully' Thus the above cited verses are rendered alternatively in other various Bible versions in the following manner:
A man with leprosy came and knelt before him and said, “Lord, if you are willing, you can make me clean.” (Matthew 8:2, New International Version)
While he was saying this, a ruler came and knelt before him and said, “My daughter has just died. But come and put your hand on her, and she will live.” (Matthew 9:18, New International Version)
The men in the boat bowed down in front of Jesus and said, “You are truly the Son of God.” (Matthew 14:33, God’s Word Translation [The Dhuay-Rheims has in its place ‘adored’])
The woman came and knelt before him. “Lord, help me!” she said. (Matthew 15:25, New International Version)
Then the mother of Zebedee’s sons came to Jesus with her sons and, kneeling down, asked a favor of him. (Matthew 20:20, New International Version)
and as they were going to tell to his disciples, then lo, Jesus met them, saying, ‘Hail!’ and they having come near, laid hold of his feet, and did bow to him. (Matthew 28:9, Young’s Literal Translation [The Dhuay-Rheims has in its place ‘adored’])
When they saw him, they bowed down to him, but some doubted (Matthew 28:17, World English Bible)
The woman came and knelt before him. “Lord, help me!” she said. (Matthew 15:25, New International Version)
Then the mother of Zebedee’s sons came to Jesus with her sons and, kneeling down, asked a favor of him. (Matthew 20:20, New International Version)
and as they were going to tell to his disciples, then lo, Jesus met them, saying, ‘Hail!’ and they having come near, laid hold of his feet, and did bow to him. (Matthew 28:9, Young’s Literal Translation [The Dhuay-Rheims has in its place ‘adored’])
When they saw him, they bowed down to him, but some doubted (Matthew 28:17, World English Bible)
When he saw Jesus from a distance, he ran and fell on his knees in front of him. (Mark 5:6, New International Version)
Some versions of the Bible have retained ‘worship’ as the favoured translation in several cases due to theological motives. Even in such cases one should bear in mind that the word comes from the Greek proskynein which does not have to signify religious worship as we have already pointed out.
Further more the same word proskynein is used for others time and again apart from Jesus as we see in the following verses:
Then Abraham rose and bowed down before the people of the land, the Hittites. (Genesis 23:7)
The Hebrew word for ‘bowed down’ in the verse is the verb vaiyishtachu which comes from the root shachah which as we have noted earlier corresponds to the Greek proskynein. The KJV like all the other versions of the Bible chose to translate the word as ‘bowed down’ rather than worship. The fast and loose manner by which they translate the word is due to theological reasons as we have already stated. The Greek of Genesis 23:7 reads as follows:
Then Abraham rose and bowed down before the people of the land, the Hittites. (Genesis 23:7)
The Hebrew word for ‘bowed down’ in the verse is the verb vaiyishtachu which comes from the root shachah which as we have noted earlier corresponds to the Greek proskynein. The KJV like all the other versions of the Bible chose to translate the word as ‘bowed down’ rather than worship. The fast and loose manner by which they translate the word is due to theological reasons as we have already stated. The Greek of Genesis 23:7 reads as follows:
ἀναστὰς δὲ Αβρααμ προσεκύνησεν τῷ λαῷ τῆς γῆς, τοῖς υἱοῖς Χετ,(the word is bold letters is prosekunisen which comes from proskynein)
Genesis 33:3 has Jacob bowing down(shachah;pr
oskynein) his brother, Esau seven times! What is even more telling is what happened between King Nebuchadnezzar and the prophet Daniel. The following is from the Revised Standard Version:
Then King Nebuchadnezzar fell on his face, worshiped(shachah;proskynein) Daniel, and commanded that a grain offering and incense be offered to him. (Daniel 2:46)
Genesis 33:3 has Jacob bowing down(shachah;pr
oskynein) his brother, Esau seven times! What is even more telling is what happened between King Nebuchadnezzar and the prophet Daniel. The following is from the Revised Standard Version:
Then King Nebuchadnezzar fell on his face, worshiped(shachah;proskynein) Daniel, and commanded that a grain offering and incense be offered to him. (Daniel 2:46)
Here is an instance of a person who is described in Daniel 2:37 as ‘the King of Kings’ giving worship(προσεκύνησεν) to Daniel. There isn’t a single instance anywhere in the New Testament of a king giving worship to Jesus. Following the line of reasoning of many Trinitarians Daniel should be a greater God than Jesus since he was given worship by not just any Tom, Dick or Harry, but by ‘the King of Kings’. Some might say in an attempt at rebuttal, “yes, I agree, but those are people and actions in the Old Testament.
Firstly, even if it is in the Old Testament that does not negate the ethical and doctrinal value discernible from the verses that have been cited. Afterall, Jesus himself said that he did not come to destroy the Law or the Prophets in Matthew 5:17. Secondly, a careful reading of the New Testament will reveal that the instances found in the Old Testament recurs in the New Testament e.g. Acts 10:25:
And as Peter was coming in, Cornelius met him, and fell down at his feet, and worshipped him.
ὡς δὲ ἐγένετο τοῦ εἰσελθεῖν τὸν Πέτρον, συναντήσας αὐτῷ ὁ Κορνήλιος πεσὼν ἐπὶ τοὺς πόδας προσεκύνησεν(proskunisen)
It is thus clear that the occurrence of proskynein for Jesus does not make him deserving of worship in the sense that God the Creator deserves it. It does not make him God just as it does not make Abraham, Esau, Daniel and Peter God. Other instances of people given proskynein/
schachah include 1 Samuel 25:23, 2 Kings 4:37, Genesis 50:18, 2 Samuel 19:18 etc.
The ordinary Evangelist would by now have been defeated. However, the learned and clever Evangelist will persist. He will insist that Jesus deserves worship just like the Father. To do this they will start talking about the term letreuein/
latreia. They will argue in the following manner:
Evangelist : In the Bible the term latreuo is a specific and unique term which means religious service or devotion. It is always used for worshipping deity and never for a human being. Did you know that Jesus is given latreuo? That makes him God like the Father!
Inquirer: Really? Where is it in the Bible?
Evangelist: Daniel 7:14. The Septuagint uses the term latreuo there for the Son of Man and in Mark 16:62 Jesus uses that verse for himself.
-end of hypothetical exchange-
What does Daniel 7:14 actually say? The verse in English reads as follows:
“And to Him was given dominion, Glory and a kingdom, That all the peoples, nations and men of every language Might serve Him. His dominion is an everlasting dominion Which will not pass away; And His kingdom is one Which will not be destroyed.”
The key word in that verse which according to Trinitarians designates Jesus as God is ‘serve’ which according to them is letreuo in the Septuagint. This conclusion is actually inaccurate because there are two readings of the same verse in Greek. The one that is appealed to by Trinitarians is the LXX manuscript Codex Syro-hexaplaris Ambrosianus 88 reading which is as follows:
καὶ ἐδόθη αὐτῷ ἐξουσία, καὶ πάντα τὰ ἔθνη τῆς γῆς κατὰ γένη καὶ πᾶσα δόξα αὐτῷ λατρεύουσα· καὶ ἡ ἐξουσία αὐτοῦ ἐξουσία αἰώνιος, ἥτις οὐ μὴ ἀρθῇ, καὶ ἡ βασιλεία αὐτοῦ, ἥτις οὐ μὴ φθαρῇ.
The above reading certainly does have the word λατρεύουσα or latreousa. However, many scholars will argue that a better reading comes from Theodotian’s Greek text which reads as follows:
καὶ αὐτῷ ἐδόθη ἡ ἀρχὴ καὶ ἡ τιμὴ καὶ ἡ βασιλεία, καὶ πάντες οἱ λαοί, φυλαί, γλῶσσαι αὐτῷ δουλεύσουσιν· ἡ ἐξουσία αὐτοῦ ἐξουσία αἰώνιος, ἥτις οὐ παρελεύσεται, καὶ ἡ βασιλεία αὐτοῦ οὐ διαφθαρήσεται.
As opposed to the LXX, Theodotian’s text reads douleusousin which comes from douleo. The theologian Sir Anthony Buzzard commenting on this says, “The Septuagint chooses latreuo (worship) in 7:14, but Theodotian, another Greek version of the Old Testament, uses the verb douleuo, a neutral word meaning to serve. The word latreuo, used in the Greek New Testament only of divine service, is not applied to Jesus.” In the same discussion Buzzard cites Professor of New Testament Emeritus at Candler School of Theology, Emory University, Arthur Wainwright who says in his book The Trinity in the New Testament, “there is no instance of latreuein [to do religious service to] which has Christ as its object”. Agreeing with Buzzard, Biblical scholar Dr. T.J. Meadowcroft of the Auckland Bible College says, “Incidentally, in v. 14 θ chooses to translate פלח with δουλεύω, a term which we have noted is more generally applicable than λατρεύω to human relationships of subservience.” Elsewhere he notes that “As a rule, the θ translator follows the sense of the Aramaic closely but not slavishly.” (The θ [theta] symbol represents Theodotian’s Greek text) This means that douleuo is a close rendering of the Aramaic פלח (palach). The Eminent British Biblical scholar and Lightfoot Professor of Divinity Emeritus at the University of Durham, James Dunn unequivocally says, “Cultic worship or service (latreuein, latreia) as such is never offered to Christ…”. In conclusion, Jesus did not receive unique worship as the Father did which clearly shows that he is lower in status to the Father, hence doing away with the Athanasian creed which suggests equality between the two.The verdict is NOT to worship Jesus as one would worship the Creator God.
Addendum
A question that might arise from the above discussion is whether Daniel 7:14 is actually about Jesus or some other person. The New Jerome Biblical Commentary in its commentary on Daniel 7 markedly makes no mention of Jesus at all. The following is W.H. Green Professor of Old Testament literature, Princeton Theological Seminary, Rev. James Barr’s commentary on Daniel 7:14:
13-14 One like a Son of Man – The word ‘man’ in Heb. and Aram. is generic in sense and means ‘mankind’. ’Son of Man’ is therefore a normal expression for a single human being. The first point is therefore the contrast between this figure and the bestial figures preceding. It is commonly held that here he is a human figure representing Israel as the beasts represented the other empires. But the fact that he comes with the clouds of heaven, i.e that he is a celestial being, unlike the other beings who arise from the earth or sea, is also important. The appearance or likeness of a man is in fact a normal expression for an angelic manifestation (Ezek. I). The ‘son of man’ or rather the One like a Man is then what we would call an angel, one of the holy ones or their representative. He has a relation to Israel, for he serves the God of Israel; but is more than a figure for Israel. In the interpretations following he merges back into the host of the holy ones. The further comprehension of his significance depends on the question why what we call ‘angels’ are so often described as ‘man’ and why on the other hand ‘man’ is sometimes brought so close to God, especially in his capacity as a ruler( Gen. 1-2; Ps. 8 ); and with this place of man as ruler hangs together the question of the relation of the ‘Man’ here to the Messiah. There is no specific reference here to the Messiah as such, but there is a certain overlapping and community of expression; the Messiah is the king, and the king is also ben’adham, ’man’, in PS. 80:17, cf. 146:3. Nor can we neglect the use of ‘son of man’ for Daniel himself (see on 8:17). But what we have here in essence is an eschatological appearance of an angelic being as man in heaven.
Though being a Christian himself like the New Jerome Biblical Commentary he too markedly leaves Jesus out. Rather he proposes that the subject in question is an angelic being(and not a divine one!). E. P. Sanders says about Matthew 26:63 which parallels Mark 16:62, “The word ‘but’ (Greek plen) is adversative: ‘But on the other hand’, and thus, according to Matthew, Jesus claimed to be expecting a heavenly figure, not his own return.” Commenting on Mark’s version he says, “It is not possible to come to a firm conclusion about Jesus’ use of the phrase ‘Son of Man. He used it; sometimes he used if of himself; he expected the Son of Man to come from heaven; but it is not certain that he identified himself as that future Son of Man.” Historically, one cannot firmly conclude that Jesus saw himself as that ‘Son of Man’ and as Prof. Rev. Barr notes “there is no specific reference here to the Messiah…” in Daniel 7.
And as Peter was coming in, Cornelius met him, and fell down at his feet, and worshipped him.
ὡς δὲ ἐγένετο τοῦ εἰσελθεῖν τὸν Πέτρον, συναντήσας αὐτῷ ὁ Κορνήλιος πεσὼν ἐπὶ τοὺς πόδας προσεκύνησεν(proskunisen)
It is thus clear that the occurrence of proskynein for Jesus does not make him deserving of worship in the sense that God the Creator deserves it. It does not make him God just as it does not make Abraham, Esau, Daniel and Peter God. Other instances of people given proskynein/
schachah include 1 Samuel 25:23, 2 Kings 4:37, Genesis 50:18, 2 Samuel 19:18 etc.
The ordinary Evangelist would by now have been defeated. However, the learned and clever Evangelist will persist. He will insist that Jesus deserves worship just like the Father. To do this they will start talking about the term letreuein/
latreia. They will argue in the following manner:
Evangelist : In the Bible the term latreuo is a specific and unique term which means religious service or devotion. It is always used for worshipping deity and never for a human being. Did you know that Jesus is given latreuo? That makes him God like the Father!
Inquirer: Really? Where is it in the Bible?
Evangelist: Daniel 7:14. The Septuagint uses the term latreuo there for the Son of Man and in Mark 16:62 Jesus uses that verse for himself.
-end of hypothetical exchange-
What does Daniel 7:14 actually say? The verse in English reads as follows:
“And to Him was given dominion, Glory and a kingdom, That all the peoples, nations and men of every language Might serve Him. His dominion is an everlasting dominion Which will not pass away; And His kingdom is one Which will not be destroyed.”
The key word in that verse which according to Trinitarians designates Jesus as God is ‘serve’ which according to them is letreuo in the Septuagint. This conclusion is actually inaccurate because there are two readings of the same verse in Greek. The one that is appealed to by Trinitarians is the LXX manuscript Codex Syro-hexaplaris Ambrosianus 88 reading which is as follows:
καὶ ἐδόθη αὐτῷ ἐξουσία, καὶ πάντα τὰ ἔθνη τῆς γῆς κατὰ γένη καὶ πᾶσα δόξα αὐτῷ λατρεύουσα· καὶ ἡ ἐξουσία αὐτοῦ ἐξουσία αἰώνιος, ἥτις οὐ μὴ ἀρθῇ, καὶ ἡ βασιλεία αὐτοῦ, ἥτις οὐ μὴ φθαρῇ.
The above reading certainly does have the word λατρεύουσα or latreousa. However, many scholars will argue that a better reading comes from Theodotian’s Greek text which reads as follows:
καὶ αὐτῷ ἐδόθη ἡ ἀρχὴ καὶ ἡ τιμὴ καὶ ἡ βασιλεία, καὶ πάντες οἱ λαοί, φυλαί, γλῶσσαι αὐτῷ δουλεύσουσιν· ἡ ἐξουσία αὐτοῦ ἐξουσία αἰώνιος, ἥτις οὐ παρελεύσεται, καὶ ἡ βασιλεία αὐτοῦ οὐ διαφθαρήσεται.
As opposed to the LXX, Theodotian’s text reads douleusousin which comes from douleo. The theologian Sir Anthony Buzzard commenting on this says, “The Septuagint chooses latreuo (worship) in 7:14, but Theodotian, another Greek version of the Old Testament, uses the verb douleuo, a neutral word meaning to serve. The word latreuo, used in the Greek New Testament only of divine service, is not applied to Jesus.” In the same discussion Buzzard cites Professor of New Testament Emeritus at Candler School of Theology, Emory University, Arthur Wainwright who says in his book The Trinity in the New Testament, “there is no instance of latreuein [to do religious service to] which has Christ as its object”. Agreeing with Buzzard, Biblical scholar Dr. T.J. Meadowcroft of the Auckland Bible College says, “Incidentally, in v. 14 θ chooses to translate פלח with δουλεύω, a term which we have noted is more generally applicable than λατρεύω to human relationships of subservience.” Elsewhere he notes that “As a rule, the θ translator follows the sense of the Aramaic closely but not slavishly.” (The θ [theta] symbol represents Theodotian’s Greek text) This means that douleuo is a close rendering of the Aramaic פלח (palach). The Eminent British Biblical scholar and Lightfoot Professor of Divinity Emeritus at the University of Durham, James Dunn unequivocally says, “Cultic worship or service (latreuein, latreia) as such is never offered to Christ…”. In conclusion, Jesus did not receive unique worship as the Father did which clearly shows that he is lower in status to the Father, hence doing away with the Athanasian creed which suggests equality between the two.The verdict is NOT to worship Jesus as one would worship the Creator God.
Addendum
A question that might arise from the above discussion is whether Daniel 7:14 is actually about Jesus or some other person. The New Jerome Biblical Commentary in its commentary on Daniel 7 markedly makes no mention of Jesus at all. The following is W.H. Green Professor of Old Testament literature, Princeton Theological Seminary, Rev. James Barr’s commentary on Daniel 7:14:
13-14 One like a Son of Man – The word ‘man’ in Heb. and Aram. is generic in sense and means ‘mankind’. ’Son of Man’ is therefore a normal expression for a single human being. The first point is therefore the contrast between this figure and the bestial figures preceding. It is commonly held that here he is a human figure representing Israel as the beasts represented the other empires. But the fact that he comes with the clouds of heaven, i.e that he is a celestial being, unlike the other beings who arise from the earth or sea, is also important. The appearance or likeness of a man is in fact a normal expression for an angelic manifestation (Ezek. I). The ‘son of man’ or rather the One like a Man is then what we would call an angel, one of the holy ones or their representative. He has a relation to Israel, for he serves the God of Israel; but is more than a figure for Israel. In the interpretations following he merges back into the host of the holy ones. The further comprehension of his significance depends on the question why what we call ‘angels’ are so often described as ‘man’ and why on the other hand ‘man’ is sometimes brought so close to God, especially in his capacity as a ruler( Gen. 1-2; Ps. 8 ); and with this place of man as ruler hangs together the question of the relation of the ‘Man’ here to the Messiah. There is no specific reference here to the Messiah as such, but there is a certain overlapping and community of expression; the Messiah is the king, and the king is also ben’adham, ’man’, in PS. 80:17, cf. 146:3. Nor can we neglect the use of ‘son of man’ for Daniel himself (see on 8:17). But what we have here in essence is an eschatological appearance of an angelic being as man in heaven.
Though being a Christian himself like the New Jerome Biblical Commentary he too markedly leaves Jesus out. Rather he proposes that the subject in question is an angelic being(and not a divine one!). E. P. Sanders says about Matthew 26:63 which parallels Mark 16:62, “The word ‘but’ (Greek plen) is adversative: ‘But on the other hand’, and thus, according to Matthew, Jesus claimed to be expecting a heavenly figure, not his own return.” Commenting on Mark’s version he says, “It is not possible to come to a firm conclusion about Jesus’ use of the phrase ‘Son of Man. He used it; sometimes he used if of himself; he expected the Son of Man to come from heaven; but it is not certain that he identified himself as that future Son of Man.” Historically, one cannot firmly conclude that Jesus saw himself as that ‘Son of Man’ and as Prof. Rev. Barr notes “there is no specific reference here to the Messiah…” in Daniel 7.
References:
[1] Dunn, J. D. G. (2010). Did the First Christians Worship Jesus?: The New Testament Evidence. Louisville, Kentucky: Westminster John Knox Press. pp. 8
[1] Dunn, J. D. G. (2010). Did the First Christians Worship Jesus?: The New Testament Evidence. Louisville, Kentucky: Westminster John Knox Press. pp. 8
[2] Ibid. pp. 9
[3] Buzzard, A. (2007). Jesus Was Not a Trinitarian: A Call to Return to the Creed of Jesus. Morrow, GA: Restoration Fellowship. pp. 143
[4] Ibid.
[5] Meadowcroft, T.J. (1995). Aramaic Daniel and Greek Daniel: A Literary Comparison. Journal for the Study of the Old Testament Supplement Series 198. Sheffield, England: Sheffield Academic Press Ltd. pp. 229
[6] Dunn, J. D. G. Op. Cit. pp. 27
[7] Barr, J. (1962). The Book of Daniel. In Matthew Black & H. H. Rowley (Eds.), Peake’s Commentary on the Bible. Abingdon, Oxon: Routledge. pp. 597-598
[8] Sanders, E.P. (1995). The Historical Figure of Jesus. England: Penguin Books. pp. 247
[9] Ibid. pp. 247-248
Oxymoron Trinity
Oxymoron Trinity
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Jesus is the resurrection (John 11:25), but yet
does not know when the Hour of the resurrection will come (Matthew 24:36), and he had to cry, weep and beg GOD to resurrect Lazarus back to life. And this proves he is our Creator? And how is he exactly The Resurrection? Could Jesus and the disciples honestly even resurrect or create a fly on their own? This is one of the Glorious Quran's challenges to the polytheists from mankind who insist on deifying flesh and blood, dust and water, and idols. All are helpless. All are worthless when compared to Allah Almighty.
does not know when the Hour of the resurrection will come (Matthew 24:36), and he had to cry, weep and beg GOD to resurrect Lazarus back to life. And this proves he is our Creator? And how is he exactly The Resurrection? Could Jesus and the disciples honestly even resurrect or create a fly on their own? This is one of the Glorious Quran's challenges to the polytheists from mankind who insist on deifying flesh and blood, dust and water, and idols. All are helpless. All are worthless when compared to Allah Almighty.
In the OT, Elisha and many others also raised the dead:
2 Kings 4
32 Elisha arrived at the woman’s house and went straight to his room, where he saw the boy’s body on his bed.
33 He walked in, shut the door, and prayed to the Lord .
34 Then he got on the bed and stretched out over the dead body , with his mouth on the boy’s mouth, his eyes on his eyes, and his hand on his hands. As he lay there, the boy’s body became warm.
35 Elisha got up and walked back and forth in the room, then he went back and leaned over the boy’s body. The boy sneezed seven times and
opened his eyes .
36 Elisha called out to Gehazi, “Have the boy’s mother come here.” Gehazi did, and when she was at the door, Elisha said, “You can take your son.”
37 She came in and bowed down at Elisha’s feet. Then she picked up her son and left.
32 Elisha arrived at the woman’s house and went straight to his room, where he saw the boy’s body on his bed.
33 He walked in, shut the door, and prayed to the Lord .
34 Then he got on the bed and stretched out over the dead body , with his mouth on the boy’s mouth, his eyes on his eyes, and his hand on his hands. As he lay there, the boy’s body became warm.
35 Elisha got up and walked back and forth in the room, then he went back and leaned over the boy’s body. The boy sneezed seven times and
opened his eyes .
36 Elisha called out to Gehazi, “Have the boy’s mother come here.” Gehazi did, and when she was at the door, Elisha said, “You can take your son.”
37 She came in and bowed down at Elisha’s feet. Then she picked up her son and left.
Is Elisha and others like him now our Creator?
John 5:30 "I cannot do anything on my own."
And Jesus could not determine who gets to sit on his right and on his left in Heaven. Only GOD alone decides this, Jesus said.
Christians and Muslims agree that God is all-powerful and all-knowing. The Gospels show that Jesus was not all-powerful, and not all-knowing, since he had limitations.
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According to (Mark 13:32), ''But of that day or that hour no one has knowledge, not even the angels in heaven, nor [=οὐδὲ= oude] the Son [= ὁ Υἱός=ho Huios], but the Father. '' Jesus is reported to have denied having knowledge of the final hour of this world. How can he know everything?
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(Luke 8:45-46) ‚And Jesus said who was touching me? And when they all said, It is not I, Peter and those who were with him said, Master, the people are pushing round you on every side.(45) But Jesus said, Someone was touching me, for I had the feeling that power had gone out from me.” Jesus doesn't know who touched him.
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He said:::::(John 5:30) ‚Of myself I am unable to do anything: as the voice comes to me so I give a decision: and my decision is right because I have no desire to do what is pleasing to myself, but only what is pleasing to him who sent me‛ Jesus knew n did what God informed him.
According to (Mark 13:32), ''But of that day or that hour no one has knowledge, not even the angels in heaven, nor [=οὐδὲ= oude] the Son [= ὁ Υἱός=ho Huios], but the Father. '' Jesus is reported to have denied having knowledge of the final hour of this world. How can he know everything?
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(Luke 8:45-46) ‚And Jesus said who was touching me? And when they all said, It is not I, Peter and those who were with him said, Master, the people are pushing round you on every side.(45) But Jesus said, Someone was touching me, for I had the feeling that power had gone out from me.” Jesus doesn't know who touched him.
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He said:::::(John 5:30) ‚Of myself I am unable to do anything: as the voice comes to me so I give a decision: and my decision is right because I have no desire to do what is pleasing to myself, but only what is pleasing to him who sent me‛ Jesus knew n did what God informed him.
() "…I cast out devils by the Spirit of God…."
[The Bible, Mathew 12:28]
[The Bible, Mathew 12:28]
() "…I with the finger of God cast out devils…."
[The Bible, Luke 11:20]
[The Bible, Luke 11:20]
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Mark tells us in his gospel that Jesus was unable to do any powerful work in his hometown except few things: “He could not do any miracles there, except lay his hands on a few sick people and heal them.” (Mark 6:5). Mark also tells us that when Jesus tried to heal a certain blind man, the man was not healed after the first attempt, and Jesus had to try a second time (see Mark 8:22-26).
Therefore, although we hold a great love and respect for Jesus, we need to understand that he is not the all-powerful God.
***"I can of mine own self do nothing: as I hear, I judge: and my judgement is just; because I seek not my own will, but the will of the Father which hath sent me."
[The Bible, John 5:30]
Mark tells us in his gospel that Jesus was unable to do any powerful work in his hometown except few things: “He could not do any miracles there, except lay his hands on a few sick people and heal them.” (Mark 6:5). Mark also tells us that when Jesus tried to heal a certain blind man, the man was not healed after the first attempt, and Jesus had to try a second time (see Mark 8:22-26).
Therefore, although we hold a great love and respect for Jesus, we need to understand that he is not the all-powerful God.
***"I can of mine own self do nothing: as I hear, I judge: and my judgement is just; because I seek not my own will, but the will of the Father which hath sent me."
[The Bible, John 5:30]
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Another example for the limited knowledge of Jesus is the fig tree episode in the Gospels. Mark tells us as follows: “The next day as they were leaving Bethany, Jesus was hungry. Seeing in the distance a fig tree in leaf, he went to find out if it had any fruit. When he reached it, he found nothing but leaves, because it was not the season for figs.” (Mark 11:12-13).
It is clear from these verses that the knowledge of Jesus was limited on two counts. First, he did not know that the tree had no fruit until he came to it. Second, he did not know that it was not the right season to expect figs on trees.
===============================================
The Gospel of Luke also reveals that Jesus had limited knowledge. Luke says that Jesus increased in wisdom (Luke 2:52). In Hebrews too (Hebrews 5:8) we read that Jesus learned obedience. But God’s knowledge and wisdom is always perfect, and God does not learn new things. He knows everything always. So, if Jesus learned something new, that proves that he did not know everything before that, and thus he was not God.
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Can he become God later? No! Because there is only one God, and He is God from everlasting to everlasting (see Psalms 90:2).
Someone may say that Jesus was God but he took the form of a servant and therefore became limited. Well, that would mean that God changed. But God does not change. God said so according to Malachi 3:6.
Jesus never was God, and never will be. In the Bible, God declares: “Before me no god was formed, nor will there be one after me.” (Isaiah 43:10).
The Bible clearly shows that Jesus was not all-powerful and all-knowing as the true God should be.
============================================================================================
Another example for the limited knowledge of Jesus is the fig tree episode in the Gospels. Mark tells us as follows: “The next day as they were leaving Bethany, Jesus was hungry. Seeing in the distance a fig tree in leaf, he went to find out if it had any fruit. When he reached it, he found nothing but leaves, because it was not the season for figs.” (Mark 11:12-13).
It is clear from these verses that the knowledge of Jesus was limited on two counts. First, he did not know that the tree had no fruit until he came to it. Second, he did not know that it was not the right season to expect figs on trees.
===============================================
The Gospel of Luke also reveals that Jesus had limited knowledge. Luke says that Jesus increased in wisdom (Luke 2:52). In Hebrews too (Hebrews 5:8) we read that Jesus learned obedience. But God’s knowledge and wisdom is always perfect, and God does not learn new things. He knows everything always. So, if Jesus learned something new, that proves that he did not know everything before that, and thus he was not God.
===============================================
Can he become God later? No! Because there is only one God, and He is God from everlasting to everlasting (see Psalms 90:2).
Someone may say that Jesus was God but he took the form of a servant and therefore became limited. Well, that would mean that God changed. But God does not change. God said so according to Malachi 3:6.
Jesus never was God, and never will be. In the Bible, God declares: “Before me no god was formed, nor will there be one after me.” (Isaiah 43:10).
The Bible clearly shows that Jesus was not all-powerful and all-knowing as the true God should be.
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