Was `Uzayr (Ezra) Called The Son Of God?

[م. عمـرو المصري]

Was `Uzayr (Ezra) Called The Son Of God?

M S M Saifullah & Mustafa Ahmed

© Islamic Awareness, All Rights Reserved.

Assalamu-`alaikum wa rahamatullahi wa barakatuhu:

`Uzayr, who was exalted by a community of Jews, is identified as Ezra by Muslim commentators. The Qur'an says:

The Jews call `Uzair a son of Allah, and the Christians call Christ the son of Allah. That is the saying from their mouth; (In this) they are intimate; what the Unbelievers of the old used to say. Allah's curse be on them: how they are deluded away from the truth. [Qur'an 9:30]

Before we take care of the origin of the issue of exalting Ezra to son of God by some Jews, let us first discuss the life of the man himself.

Ezra (5th-4th century BC, Babylon and Jerusalem) was a religious leader of the Jews who returned from exile in Babylon, and a reformer who reconstituted the Jewish community on the basis of the Torah (Law, or the regulations of the first five books of the Old Testament). This monumental work of Ezra helped to make Judaism a religion in which law was central, that enabled the Jews to survive as a community when they were dispersed all over the world. Ezra has with some justice been called the father of Judaism since his efforts did much to give Jewish religion the form that was to characterize it for centuries after the specific form the Jewish religion took after the Babylonian Exile. So important was he in the eyes of his people that later tradition regarded him as no less than a second Moses(P). Regarding the tomb of Ezra Encyclopaedia Judaica says:

There are number of traditions concerning the site of Ezra's tomb. According to Josephus it is in Jerusalem; other hold that he was buried in Urta or in Zunzumu on the Tigris; but the general accepted version is that his tomb is situated in Uzer, a village near Basra. This tradition is mentioned by Benjamin of Tuleda, Pethahiah of Regensburg, Judah Alharizi, and other travelers, Jewish and non-Jewish who visited Babylonia.[1]

It is to be kept in mind that the knowledge about Ezra is derived from the Biblical books of Ezra and Nehemiah, supplemented by the Apocryphal (not included in the Jewish and Protestant canons of the Old Testament but present in Roman Catholic and Greek Orthodox Churchs' canon) book of I Esdras (Latin Vulgate form of the name Ezra), which preserves the Greek **** of Ezra and a part of Nehemiah.

It is interesting to note that the Jews in Arabia, during the advent of Islam, were involved in mystical speculation as well as anthromorphizing and worshipping an angel that functions as the substitute creator of the universe. That angel is usually identified as ****tron[2]. Newby notes that:

...we can deduce that the inhabitants of Hijaz during Muhammad's time knew portions, at least, of 3 Enoch in association with the Jews. The angels over which ****tron becomes chief are identified in the Enoch traditions as the sons of God, the Bene Elohim, the Watchers, the fallen ones as the causer of the flood. In 1 Enoch, and 4 Ezra, the term Son of God can be applied to the Messiah, but most often it is applied to the righteous men, of whom Jewish tradition holds there to be no more righteous than the ones God elected to translate to heaven alive. It is easy, then, to imagine that among the Jews of the Hijaz who were apparently involved in mystical speculations associated with the merkabah, Ezra, because of the traditions of his translation, because of his piety, and particularly because he was equated with Enoch as the Scribe of God, could be termed one of the Bene Elohim. And, of course, he would fit the de******ion of religious leader (one of the ahbar of the Qur'an 9:31) whom the Jews had exalted.[3]

The Islamic exegetes have mentioned that there existed a community of Jews in Yemen who considered Ezra as son of God. Hirschberg says in Encyclopaedia Judaica:

H. Z. Hirschberg proposed another assumption, based on the words of Ibn Hazm, namely, that the 'righteous who live in Yemen believed that 'Uzayr was indeed the son of Allah.' According to other Muslim sources, there were some Yemenite Jews who had converted to Islam who believed that Ezra was the messiah. For Muhammad, Ezra, the apostle (!) of messiah, can be seen in the same light as the Christian saw Jesus, the messiah, the son of Allah.[4]

George Sale makes an interesting comment concerning the Muslim as well as Judeo-Christian opinion on this issue.

This grievous charge against the Jews, the commentators endeavour to support by telling us, that it is meant of some ancient heterdox Jews, or else of some Jews of Medina; who said so for no other reason, than for that the law being utterly lost and forgotten during the Babylonish captivity, Ezra having been raised to life after he had been dead one hundred years, dictated the whole anew unto the scribes, out of his own memory; at which they greatly marvelled, and declared that he could not have done it, unless he were the son of God. Al-Beidawi adds, that the imputation must be true, because this verse was read to the Jews and they did not contradict it; which they were ready enough to do in other instances.

That Ezra did restore not only the Pentateuch, but also the other books of the Old Testament, by divine revelation, was the opinion of several of the Christian fathers, who are quoted by Dr.Prideaux, and of some other writers; which they seem to have first borrowed from a passage in that very ancient apocryphal book, called in our English Bible, the second book of Esdras. Dr. Prideaux tells us, that herein the Fathers attributed more to Ezra, than the Jews themselves, which he laboured much in, and went a great way in the perfecting of it. It is not improbable however, that the fiction came originally from the Jews, though they be now of another opinion, and I cannot fix it upon them by any direct proof. For, not to insist upon the testimony of the Mohammedans (which yet I cannot but think of some little weight in a point of this nature,) it is allowed by the most sagacious critics, that the second book of Ezra was written by a Chrisitian indeed, but yet one who had been bred a Jew, and was intimately acquainted with the fables of the Rabbins; and the story itself is perfectly in the taste and was of thinking of those men.[5]

Last but not the least, a Christian writer also proposed that Muhammad(P) got the information of Jews exalting Ezra to son of God from the Samaritans who said the Ezra had acted presumptuously and had changed the old divine alphabetical character of the holy Books of the Law - a character still used and revered to this day by rapidly dwindling Samaritan community.[6] This author concludes in a rather unchristian way that:

But it is not at all unlikely that the source of Mohammed's indictment of the Jews is to be found among the Samaritans or amongst Arab tribesmen of Samaritan strain. If we found in Samaritan literature the opposite belief that Ezra (or Uzair) was the son of Satan, we would be well-nigh sure of having settled the matter.[7]

And Allah knows best!

References

[1] Encyclopaedia Judaica, Volume 6, Encylopedia Judaica Jerusalem, p. 1108.

[2] G. D. Newby, A History Of The Jews Of Arabia, 1988, University Of South Carolina Press, p. 59.

[3] Ibid, p. 61.

[4] Encyclopaedia Judaica, Ibid., p. 1108.

[5] George Sale, The Koran, IX Edition of 1923, London, p. 152.

[6] J. Walker, "Who Is 'Uzair?", The Moslem World, Volume XIX, No. 3, 1939, pp. 305-306.

[7] Ibid, p. 306.

Source

[فداء الرسول]

جزاكم الله خير

[فداء الرسول]

جاء هذا الرد بعد رد Andrew Vargo على الموضوع اعلاه
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Rebuttal to Andrew Vargo's Article "Was 'Uzayr (Ezra) Called The Son Of God?"

By

Bassam Zawadi


Vargo said:

It should be noted that Ibn Hazm lived during the late 9th and early 10th centuries in Cordoba, Spain. Therefore, his statements are pure conjecture, and are nothing more than an attempt to explain away this error in the Qur'an.

Vargo disputes Ibn Hazm's argument because he lived a long time after the event. However, who said that Ibn Hazm is the one we rely upon? We have the following narration that goes all the way back to Al-Tufayl bin Sakhbara a companion of the Prophet (peace be upon him) who narrates a dream he once saw:


أتيت على نفر من اليهود , فقلت : من أنتم ؟ فقالوا : نحن اليهود , قلت : إنكم لأنتم القوم لولا أنتم تقولون : عزير ابن الله . قالوا : وأنت لأنتم القوم لولا أنكم تقولون : ما شاء الله وشاء محمد . قال : ثم مررت بنفر من النصارى , فقلت : من أنتم ؟ قالوا : نحن النصارى . قلت : إنكم لأنتم القوم لولا أنكم تقولون : المسيح ابن الله . قالوا : وإنكم لأنتم القوم لولا أنكم تقولون : ما شاء الله وشاء محمد . فلما أصبحت أخبرت بها من أخبرت , ثم أتيت النبي صلى الله عليه وسلم فأخبرته , فقال : هل أخبرت بها أحدا ؟ فقلت : نعم . فقام , فحمد الله وأثنى عليه ثم قال : أما بعد , فإن طفيلا رأى رؤيا أخبر بها من أخبر منكم , وإنكم قلتم كلمة كان يمنعني كذا وكذا أن أنهاكم عنها , فلا تقولوا : ما شاء الله وشاء محمد , ولكن قولوا : ما شاء الله وحده


I came to a group of Jews and I said to them: "Who are you?" They said: "We are the Jews." I said: "You would have been a great people if it wasn't for your saying that Uzayr is the Son of Allah". They replied: "And you would have been a great people if it wasn't for your saying 'If Allah wills and Muhammad wills'". Then I passed by a group of Christians and said to them: "Who are you?" They replied: "We are the Christians." I then replied: "You would have been a great people if it wasn't for your saying that Christ is the Son of Allah." They replied: "And you would have been a great people if it wasn't for your saying 'If Allah wills and Muhammad wills'". So when I woke up, I told people about it and then I approached the Prophet (peace be upon him) about it. He said: "Did you tell anyone about this?" I said: "Yes." He began to praise Allah and then he said: "Tufayl saw a vision and told you about it and you used to utter a word and I was hesitant to forbid you from saying it. Do not say: 'If Allah wills and Muhammad wills'. Rather say, 'If Allah alone wills'" (This narration has been authenticated by hadith scholar Ahmad Shakir in 'Umdat Al-Tafseer, Volume 1, page 91)


This narration shows that the Muslims at the time understood that there were Jews who were uttering Uzayr's divine son ship. How could such a misunderstanding have taken place from the Muslim side?

Vargo proceeds:

Suppose, as in the case of the Qur'an's error that Mary was a member of the Trinity, there was a heretical sect of Jews who believed that Ezra was the Son of God. An all-knowing God would know that the vast majority of the Jews DO NOT believe this. Why is the majority opinion important in this case?

Notice that the Qur'an says "The Jews", and not "some Jews"! This wording indicates that this verse is talking about the mainstream majority of the Jewish community. Notice also that this passage says "The Christians" (referring to the majority of Christians) call Christ the Son of God in spite of the fact that there were heretical groups in Arabia who denied this belief.

Vargo states that "the Jews" in the verse denotes all Jews.

Imam Al-Qurtubi states:

" وَقَالَتْ الْيَهُود " هَذَا لَفْظ خَرَجَ عَلَى الْعُمُوم وَمَعْنَاهُ الْخُصُوص , لِأَنَّ لَيْسَ كُلّ الْيَهُود قَالُوا ذَلِكَ . وَهَذَا مِثْل قَوْله تَعَالَى : " الَّذِينَ قَالَ لَهُمْ النَّاس " [ آل عِمْرَان : 173 ] وَلَمْ يَقُلْ ذَلِكَ كُلّ النَّاس .


"And the Jews said" this expression is stated in a general sense, yet its meaning is specific because not all Jews said that. This is like Allah's saying "those to whom the people said" (3:173), yet not all people said that. (Abu 'Abdullah al-Qurtubi's, Tasfir al Jami' li-ahkam al-Qur'an, Commentary on Surah 9:30, Source)


In Arabic linguistics the method of referring to a specific group of people by using a general name is known as اطلاق اسم الكل على البعض (itlaaq ism al kull 'ala al ba'd) and this is something very common. Al-Qurtubi gave the example of Surah 3:173 where the Qur'an generally states "people", yet it clearly doesn't mean all people.

An example from the Bible would be:


John 14:17

That helper is the Spirit of Truth. The world cannot accept him, because it doesn't see or know him. You know him, because he lives with you and will be in you.


Notice that the verse is saying that "the world" cannot accept the Spirit of Truth. The world consists of both Christians and non-Christians. Would Vargo argue that since the verse says "the world" that means that even Christians cannot accept the Spirit of Truth? Well of course not. He would argue back that the meaning of "the world" must be restricted to disbelievers only.

So why would he allow for such a possibility here, but not for the Qur'an?

Vargo states:

It is not really possible for us to know for sure how Muhammad came up with the false conclusion that the Jews believed Ezra to be the Son of God. However, there are a few interesting possibilities.

One possibility is that Muhammad misinterpreted the apocryphal text of 4 Ezra [also know as 2 Esdras], chapter 2:42-48:

I Esdras saw upon the mount Sion a great people, whom I could not number, and they all praised the Lord with songs.

And in the midst of them there was a young man of a high stature, taller than all the rest, and upon every one of their heads he set crowns, and was more exalted; which I marvelled at greatly.

So I asked the angel, and said, Sir, what are these?

He answered and said unto me, These be they that have put off the mortal clothing, and put on the immortal, and have confessed the name of God: now are they crowned, and receive palms.

Then said I unto the angel, What young person is it that crowneth them, and giveth them palms in their hands?

So he answered and said unto me, It is the Son of God, whom they have confessed in the world. Then began I greatly to commend them that stood so stiffly for the name of the Lord.

Then the angel said unto me, Go thy way, and tell my people what manner of things, and how great wonders of the Lord thy God, thou hast seen.

It's unlikely that Prophet Muhammad (peace be upon him) would right away assume that since the Jews said "Son of God" then that would mean that it necessitates divine son ship. Muhammad (peace be upon him) was clearly aware of the fact that the Jews could use this phrase in a non-divine way (for example see Surah 5:18).

There is nothing unbelievable about the fact that there existed a small group of Jews living during the time of the Prophet (peace be upon him) in Medinah who would have held such a belief. The burden of the proof really is on the Islamic critic's side here. He is the one who needs to provide evidence that shows that the Muslims during the time of the Prophet (peace be upon him) clearly misunderstood the position that some of the Jews took regarding Ezra or that they completely made it up. Till now, no such evidence has been provided.

[*اسلامي عزي*]

May GOD bless you sister FIDAA AL-RASOUL

---------------

in the same context

http://jewishencyclopedia.com/articles/13912-son-of-god





http://biblesaints.blogspot.se/2011/...-ot-saint.html


Ezra / Esdras the holy prophet even God 's beloved







The Apocryphal Old Testament

page : 932

http://books.google.se/books?id=PEZN...page&q&f=false

[هشيم]

Allah bless you...
important good clarifications ...

praise is due to Allah

there are examples and answers from their bible , strange they dont see their book but they come to criticize our holly Quran and they always fail

[فداء الرسول]

Quote

May GOD bless you sister FIDAA AL-RASOUL

---------------

in the same context

http://jewishencyclopedia.com/articles/13912-son-of-god





http://biblesaints.blogspot.se/2011/...-ot-saint.html


Ezra / Esdras the holy prophet even God 's beloved







The Apocryphal Old Testament

page : 932

http://books.google.se/books?id=PEZN...page&q&f=false

جزاكم الله خير على الاضافة الطيبة اخي الكريم

[فداء الرسول]

Prophet Uzair (Ezra)

Ezra Sleeps For 100 Years
Ishaaq Ibn Bishr reported, on the authority of Ibn' Abbas and others, that Ezra was a saint and a wise man. He went out one day to his own farm, as was his custom. About noon he came to a deserted, ruined place and felt the heat. He entered the ruined town and dismounted his donkey, taking figs and grapes in his basket. He went under the shade of the khaiba tree and ate his food. Then he got up to look at what remained of the ruins. The people had long been lost, and he saw bones.

"Oh! How will Allah ever bring it to life after its death?" (Ch 2:259 Quran)

He said this not out of doubt but out of curiosity. Allah sent the Angel of Death to take his life. He remained dead for one hundred years.
After one hundred years had passed and there had been changes in Israelite affairs, Allah sent an angel upon Ezra to revive his heart and his eyes in order for him to feel and see how Allah revives the dead. The angel said: "For how long did you sleep?" He said: "A day or part of a day." He said this because he knew he had slept early in the afternoon and woke up late in the afternoon. The angel said: "You remained asleep for one hundred years." He ate and drank the food which he had prepared before he was overtaken by that long sleep. Then the angel revived his donkey.

Almighty Allah said:

"And look at your donkey! Thus We have made of you a sign for the people. Look at the bones, how We bring them together and clothe them with flesh." When this was clearly shown to him he said: "I know now that Allah is able to do all things." (Ch 2:259)

Ezra Returns Home
He rode on his donkey and entered his native place, but the people did not recognize him, nor did his household, except the maid, now an old woman. He asked her: "Is this the house of Ezra?" She said: "Yes, but the people have long forgotten Ezra." He said: "I am Ezra, Allah had taken my life for a one hundred years and has now returned it to me." She said: "Ezra used to be answered when he prayed to Allah. Pray to cure me of blindness if you are Ezra." He prayed for her and massaged her eyes and took her by the hand. "Get up by the power of Allah," he said. The crippled woman stood up and walked; she opened her eyes and saw; her blindness was gone. She said: "I bear witness that you are Ezra."
Ezra Finds and Copies the Torah
She rushed to the assembly of the Israelites. Ezra's son was one hundred eighteen years old, and his children 's children now were lords of the assembly. She called out to them saying: "This is Ezra come to you." They accused her of lying. She said: "I am your old maid. He has just prayed to Allah for me, and here I am whole again, walking and seeing." The people stood up and looked at him. His son said: "My father had a mark between his shoulders, a black mole," and they discovered it. They said: "None among us memorized the Torah since Nabuchadnezzar burned it, except Ezra; and there was only one copy of the Torah, which was hidden by Sarukha. He buried it in the days of Nabuchadnezzar in a place none but Ezra knows." Ezra led the people to the hidden place and took out that copy of the Torah. Its leaves had rotted, and the book itself crumpled.

Ezra sat under the shade of a tree surrounded by the children of Israel and copied out the Torah for them from that script. Henceforth, the Jews said that Ezra is the son of Allah, for two evidences which came down from Heaven and for his copying the torah and for his fighting the cause of the Israelites.He had been copying the Torah for Ezekial in the land of darkness in the hermitage of Ezekiel. The village which was in ruins is said to be Sayrabadh.

Ibn Abbas commanded: "So it is as Allah said:

"We have made of you a sign for the people." (Ch 2:259)
That is, for the Israelites, in that he was sitting among his children, the old men, and he a youth. He died as a forty year old, and Allah resurrected him at the same age on the day of his death."

by: islambasics

[عبد الرحيم1]

Assalam alaikum
Draft article at defending islam
http://www.defending-islam.com/page27.html

[فداء الرسول]

Quote

Assalam alaikum
Draft article at defending islam
http://www.defending-islam.com/page27.html

جزاكم الله خير

لكن حبذا لو تنقلوا الموضوع مع الراابط لا الرابط وحده

دمتم بعز الاسلام