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31
AsalamuAlaikum,

Original Article:  http://quran-errors.blogspot.co.uk/2014/01/does-quran-teach-that-earth-is-flat.html

Does the Quran teach that the Earth is Flat?
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One often finds critics of the Quran claiming that the Quran states that the Earth is flat. They cite verses that state the Earth is 'an expanse' or is 'spread out'. But do these verses say the Earth is flat?

One of the grandfathers of this criticism was William Montgomery Watt. William Montgomery Watt in his book "Muhammad at Mecca" brings forth 8 verses that he claims describe a flat earth. Muhammad Mohar Ali is his book "The Qur'an And The Orientalists" analyses Watt's claims and this oft cited criticism and shows it to be baseless.

As an extension of the plea about errors in respect of Judaism and Christianity Watt has lately suggested that the Qur'an also reproduces the contemporary errors about the nature of the earth and the sky. The Qur'an, he says, addresses its first audience, the Arabs, in terms of their own world-picture and thus reproduces even points in which that picture was mistaken. In support of this statement he reproduces, in translation, some eight Qur'anic passages and says that they show that the prevailing notions of the earth being a flat space and the sky being a solid structure, "presumably of stone", are reproduced in the Qur'an. [1] Watt recognizes that different words are used in these passages to describe the earth and says that "all would be interpreted by the hearers in terms of their belief that the earth is flat." He adds that "there is no special emphasis on flatness, since no one supposed that the earth would be otherwise. " [2] He also suggests that such reproduction of contemporary errors was only natural, for, according to him, "it was not essential for god's purpose that false ideas of this sort should be corrected", "since the Qur'anic message could be communicated to them [the Arabs] without correcting these beliefs." [3]

Before proceeding to take into account the passages cited by Watt in support of his assumption it is necessary to note the implications of his last mentioned statement about the supposed compatibility of God's purpose with the continuance of the prevailing scientific errors in the Qur'an. In making this statement Watt appears to reflect the modern Christian's attitude to his own sacred scripture. This attitude is an outcome of a growing awareness since the nineteenth century of the existence of a number of scientific inaccuracies in the Biblical texts. In view of these inaccuracies the opinion first gained ground that there was an antagonism between science and religion. Gradually, however, the notion of a text of revelation communicated by God gave way to the notion of a text "inspired" by God but written down by human hands. The Biblical authors, it came to be assumed, might have introduced inaccuracies to the text arising from the language of the day or from ideas and traditions still honoured and prevalent at the time; but that did not detract from their being divinely inspired. [4] "The scientific errors in the Bible", states an eminent modern Christian thinker, "are the errors of mankind, for long ago man was like a child, as yet ignorant of science." [5]

The modern Muslim, however, is neither in need of nor prepared for finding solace in such assumptions; for there is no discrepancy between scientific data and any of the Qur'anic statements. As will be seen presently, the interpretations put by Watt on the passages he cites are wrong. And it is surprising that in advancing his assumption he has not taken into account, not to speak of a umber of Arabic works on the subject, [6] even such a best-seller in Europe as M. Bucaille's La Bible, Le Coran et Ia Science which, appearing for the first time in 1976, had run into 12 editions within ten years [7] and had been translated into at least three other European languages including English and seven Asian languages before Watt penned his above mentioned statement.The word 'ard occurs in the Qur'an some 461 times. Most of the uses are in connection with a description of Allah's absolute dominion over the entire universe and His power of creation. At a number of places the word clearly comes in the sense of country or dominion; [8] while at other places it is used metaphorically to denote worldly life. [9] The passages wherein it occurs with any description of its shape and nature may be divided into two categories. In one category it is mentioned in combination with or in comparison to the mountains and rivers. Here the emphasis is on how the earth has been made suitable and useful for man and other creatures. Here the listeners' or readers' attention is drawn mainly to the objects of nature and the land-surface falling within his immediate view. In other words, the earth in these passages means the land or land-surface falling within an observer's immediate view, in contradistinction to the mountains and rivers, rather than the entire earth as a unit. In the second category of passages the word occurs in relation to the sun, the moon, the skies and the universe in general. Here the earth is spoken of as a unit and the description really gives an insight into its shape, position and even movement in space.

In view of this general nature of the Qur'anic use of the expression 'arrj Watt's statement of the subject is partial and faulty in three main respects. In the first place, he concentrates on the passages of the first category and takes them to refer to the shape of the earth as a unit, which is not the case. Second, despite the diversity and differences in the descriptive expressions in the passages he cites he imposes on them all identical meanings because, as he says, the "first audience" of the Qur'an could not have supposed that the earth's shape could have been otherwise than flat. A really objective approach would have suggested greater care in understanding the precise implications of the different expressions employed in the passages. Watt even neglects to note the significance of a passage in its entirety, omitting its material part from his translation. Third and more importantly, he does not at all take into consideration the second category of passages wherein the shape and position of the earth as a unit, as also those of the others planets and stars in the space, are indicated and which contain astounding scientific data not known to man at the time the Qur'an was revealed.
That the term 'ard used in most of the passages cited means the land-surface falling within the observer's immediate view, rather than the earth as a planet, is very clear from 88:19-20 and 78:6-7 which Watt cites. The two passages, together with Watt's translations, run respectively as follows:

 وَإِلَى الْأَرْضِ كَيْفَ سُطِحَتْ وَإِلَى الْجِبَالِ كَيْفَ نُصِبَتْ 
"and [to] the mountains how they are set up? and [to] the earth how it is spread out?" (88:19-20)
 أَلَمْ نَجْعَلِ الْأَرْضَ مِهَادًا وَالْجِبَالَ أَوْتَادًا
"Did we not make the earth an expanse and the mountains pegs?" (78:6-7)
 
Clearly, at both the places 'ard means the immediately visible plain land in contradistinction to "the mountains" that also are visible. For, if the earth as a whole is implied, the reference to the mountains distinct from it would be both incongruous and superfluous here. It is further noteworthy that the 'ayah 78:7 speaks of mountains as "pegs". Modern scientific knowledge confirms that mountains, like pegs have deep roots embedded in the ground and that these stabilize the earth's crust. [10] In another place the Qur'an very clearly says that Allah "has set firm mountains in the earth so that it would not shake with you." [11] The 'ayahs 88:6-7 and 78:6-7 do in fact refer to these scientific facts and how Allah has set the earth's surface and the mountains for making the earth suitable for human habitation. They do not speak about the earth's shape. Watt has simply misunderstood and misinterpreted the 'ayahs. Let us now consider the material words in relation to 'ard in all the passages cited. They are mentioned below together with Watt's rendering of material words (italicized) in them.

 (1) 79:30 = وَالْأَرْضَ بَعْدَ ذَٰلِكَ دَحَاهَا (dahaha) "spread out".
(2) 88:20 = وَإِلَى الْأَرْضِ كَيْفَ سُطِحَتْ (sutihat) "spread out".
(3) 78:6 = أَلَمْ نَجْعَلِ الْأَرْضَ مِهَادًا (mihada) "make an expanse".
( 4) 51:48 = وَالْأَرْضَ فَرَشْنَاهَا فَنِعْمَ الْمَاهِدُونَ (farashnaha) "laid flat".
(5) 71:19 =وَاللَّهُ جَعَلَ لَكُمُ الْأَرْضَ بِسَاطًا (bisata) "made an expanse".
(6) 20:53 = الَّذِي جَعَلَ لَكُمُ الْأَرْضَ مَهْدًا  (mahda) "made a bed".
(7) 13:3 = وَهُوَ الَّذِي مَدَّ الْأَرْضَ (madda) "spread out".
(8) 2:22 = الَّذِي جَعَلَ لَكُمُ الْأَرْضَ فِرَاشًا (fiarasha) "made a carpet".

Needless to say, each one of these expressions like dahaha, sutihat, etc., admits of a variety of meanings. Watt himself admits this fact in a general way not only with reference to these passages but also with regard to the others he has quoted by saying at the outset of his work that he has so selected the translation as "best brings out the points being illustrated by the quotations." [12]

Now, the very first expression in the series, dahaha, is noticeably distinctive and different in genre from the rest. Watt, following many other previous translators, renders it as "spread out". But the exact and correct meaning of the term, keeping in view its root, rather provides a very positive Qur'anic evidence in support of the spherical shape of the earth. For daha means to "shape like an egg", its noun being dahiyah, which the Arabs still use to mean an egg. [13]

The second expression, sutihat, is equally significant. It is derived from sath (سطح) which means surface, outer layer, outer cover, roof, deck, plane, etc. Hence sath al-bahr means sea-level, sath ma'il means inclined plane, sathi means external, outward, superficial, etc. Keeping this original meaning of the root-word in view and approaching the Qur'anic statement at 88:20 with our modern knowledge that the interior of the earth is full of gaseous and liquid materials (lava) and that the land-surface is only an outer cover resembling the skin of an egg, and that it is also a plane, it would be seen how very appropriate, scientific and significant is the term sutihat used here in describing the land-surface of the earth, particularly after the description in the previous 'ayah, 88:19, of how the mountains have been affixed. The Qur'anic statement at 88:20 may thus be very appropriately and more correctly rendered as: "(Do they not look) to the earth how it has been surfaced and planed?"

The third word in the series is mihad and it may be considered along with the sixth in the series, mahd in 20:53, because they both belong to the same root. The former means resting place, abode, bosom, cradle and, figuratively, fold (in which something rests). And A.J. Arberry has very correctly translated the expression at 78:6 as: "Have We not made the earth as a cradle?" [14] In fact, this very word mihad occurs at six other places in the Qur'an, [15] and at each of these places it clearly bears the meaning of an abode, a habitat, a resting place, etc. In any case, even without regard to what we know of the interior of the earth, to translate the expression as "made an expanse" would be quite remote from the original sense and would be inappropriate here.

Similarly mahd means bed or cradle. It occurs at four other places in the Qur'an, once in connection with 'ard in 43:10 and thrice in connection with 'Isa's speaking to men even while in the cradle. [16] And again, A.J. Arberry very consistently renders the term at both 43:10 and 20:53 as cradle. In fact, he translates the statements at both the places uniformly as: "He who appointed the earth to be a cradle for you." [17] Watt, on the other hand, is not so consistent. He translates the expression at 78:6 as "make an expanse" and at 20:53 as "made a bed".
Similarly inconsistent is his translation of the fourth and eighth terms in the series, farashnaha and firasha. The primary meaning of farasha is to spread out as a bed, to pave, to cover, etc.; while firasha means bed, mattress, bedspread, cushion, carpet, etc. Nevertheless, while Watt has translated this last expression at 2:22 as "made a bed", he has rendered the word at 51:48 as "laid flat", though the farthest manoeuvring that could legitimately be done here is to render it as "spread out as a bed" or "laid out as a bed", but not quite as "laid flat".
There remain two other words to consider, bisat and madda, the fifth and seventh respectively in the series. The same meaning of laying or spreading as a bed is appropriate for bisat, and Arberry has indeed translated the whole statement at 71:9 as: "And God has laid the earth for you as a carpet." [18] Watt, however, has rendered the expression as "made an expanse". As regards the word madda, its primary meaning is "he extended" or "he expanded". It may even mean "he spread out", as Watt translates it. The term has been used in the Qur'an in several other senses. At 84:3-4 the expression is in its passive form, muddat, and it clearly bears the meaning of "is flattened"-"And when the earth shall be flattened and it will throw off what is in it and shall get emptied". This is a description of what will happen when the earth (world) will be brought to an end and the resurrection will take place. Hence the sense in which muddat is used here cannot be applied to the same term or its derivatives which speak about the normal situations of the earth and which therefore must bear a meaning other than "made flat" or "flattened". Conversely, this passage is a pointer to the fact that prior to the event of the earth's being brought to an end it is as a whole not flat.
Leaving aside the differentials in meanings and accepting the renderings as "spread out", "made an expanse", etc., none of the eight statements cited does really say that the earth as a whole is a flat space; for the passages speak of the earth or land as it comes within the immediate view of the observer. Moreover, though the sense of making level or plane may be said to be common to all the terms, this sense does not in fact run counter to the spherical nature of the earth as a whole. The accepted geometrical and mathematical definition of "plane" is "surface such as that the straight line joining any points on it is touching on all points. " [19] Hence, in spite of the earth as a whole being spherical, its surface is nonetheless level, plane, spread out or even flat.

The inherent relativity of the expression madda or "spread out" applied to earth in such passages was indeed pointed out some eight centuries ago by Imam Fakhr al-Din al-Razi (544-606 H./1150-1210 A.C.) who was quite conscious of the spherical nature of the earth. Referring to the term madda used at 13:3 and 15:19 he makes two points. He says that the object of these passages is to bring home the theme of the existence of the Creator. The reference has therefore to be to such objects as are visible and obvious to the listener. Hence the term 'art/ in these passages has to be understood in the sense of the part of it which comes to the immediate view of the observer. [20] Second, he points out that the earth "is an extremely large ball; but a part of a gigantic ball, when looked at it, you will see it as a plain surface. This being the case, the difficulty of which you speak ceases to exist. The proof of this [explanation] is the saying of Allah: (We have set the mountains as pegs - 78:7). He calls them pegs notwithstanding the fact that there may be extensive plain surfaces on top of them. So is the case here. " [21]

 
[Muhammad Mohar Ali, (2004) The Qur'an And The Orinientlists, Jam'iyat Ihyaa' Minhaaj Al-Sunnah, pp.71-77]

Footnotes:
[1] WATT, Muhammad's Mecca, 5-6.
[2] Ibid., 5.
[3] Ibid., 2, 44.
[4] The second Vatican Council (1962-1965) adopted a document which recognizes that the Books of the Old Testament contain material that is imperfect and obsolete. See M. Bucaille, What is the Origin of Man? The Answers of Science and the Holy Striptum, 4th edition, Seghers, Paris, 1988, p. 15.
[5] Jean Guitton (1987), quoted in ibid., 10.
[6] For instance Muhammad Wafa Al-'Amiri, Al-'Isharat al-Ilmiyah Fi al-Qur'an, second impression, Cairo, 1401 (1981) and Hanafi Ahmad, AI-Tafsir al-'Ilmii li 'Ayat al-Kawniyyah Fi al-Qur'an, Cairo, n.d.
[7] The 13th edition was published in Paris in 1987.
[8] For instance in 7:110; 14:13; 20:57; 20:63; 26:35; 28:57. Incidentally the word 'earth' seems to be an adaptation of 'ard.
[9] As in 9:38.
[10] See for instance Andre Cailleux, Anatomy of the earth, London, 1968, p. 220; Frank Press and Raymond Siever, Earth, Sanfrancisco, 1982, p. 413.
[11] Q. 16:15.
[12] WATT, Mubammad's Mecca,2.
[13] M. Fathi 'Uthman, "AI-'ard Fi al-Qur'a al-Karim", Proceedings of the First Islamic Geographical Conference", Riyadh, 1404/1984, Vol. IV, 127; A.M. Soliman, Scientific Trends in the Qur'an, London (Ta-Ha Publications), 1985, p.16
[14] A.J. ARBERRY, op.cit, 626.
[15] Q. 2:206; 3:12; 3:197; 7:41; 13:18 and 38:56.
[16] Q. 3:40; 3:110 and 19:314.
[17] A.J. ARBERRY, op.cit., 505 and 314.
[18] Ibid., 609.
[19] Oxford Advanced Learner's Dictionary of Current English, 19th impression, 1984, p. 636.
[20] Al-Tafsir al-Kabir, XIX, 3.
[21] Ibid, 170.

32
GENERAL TOPICS | BOARD ANNOUNCEMENTS / Does Islam Permit Sex With Animals?
« on: December 23, 2014, 03:08:20 PM »
AsalamuAlaikum,

Original Article: http://quran-errors.blogspot.co.uk/2014/01/does-islam-permit-sex-with-animals.html

Clarifying Issues - Does Islam Permit Sex With Animals?
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On the internet we find some articles claiming Islam permits sex with animals. Is this true? Let us analyse what authentic hadeeths say on the issue.

The simple answer is no. The Prophet Muhammad (ﷺ) prohibited sex with animals in many narrations:

The Prophet (ﷺ) said: Cursed is he who goes in unto (has sex with in other words in Arabic) an animal. [1]
The Prophet (ﷺ) said: Allah cursed who goes unto (has sex) with an animal. [2]
The Prophet (ﷺ) said: If anyone has sexual intercourse with an animal, kill him and kill it along with him. [3]
The Prophet (ﷺ) said: Whoever you find doing as the people of Lot did (i.e. homosexuality), kill the one who does it and the one to whom it is done, and if you find anyone having sexual intercourse with animal, kill him and kill the animal. [4]
The Prophet (ﷺ) said: Whoever comes unto an animal, kill him and kill it with him. [5]
The Prophet (ﷺ) said: Whoever comes unto an animal, kill him and kill it with him. [6]
The Prophet (ﷺ) said: Whoever goes in unto (has sex with in other words in Arabic) an animal, kill him and kill the animal. [7]
The Prophet (ﷺ) said: Whoever you find unto (having sex with) an animal, kill him and kill the animal with him. [8]
The Prophet (ﷺ) said: Whoever you find unto (having sex with) an animal, kill him and kill the animal with him. [9]
The Prophet (ﷺ) said: Whoever goes in unto (having sex with) an animal, kill him and kill the animal. [10]
The Prophet (ﷺ) said: Kill the doer and the one who is being done (i.e., two males having sodomy), and who goes in unto an animal. [11]

After reading these authentic hadeeths it becomes clear that having sex with animals is indeed prohibited within Islam. The same viewpoint is also held in the Bible:

'If a man has sexual relations with an animal, he is to be put to death, and you must kill the animal. [12]
If a woman approaches an animal to have sexual relations with it, kill both the woman and the animal. They are to be put to death; their blood will be on their own heads [13]


References:

[1] Narrated by Abdallah Ibn Abbas in Musnad Ahmad 3/266 & Authenticated by Sheikh Al-Albani in Sahih Al-Jami' 5891, Authentic.
[2] Narrated by Abdallah Ibn Abbas and authenticated by Sheikh Al-Albani in Sahih Al-Targheeb 2421, Authentic.
[3] Narrated Abdullah ibn Abbas in Sunan Abi Dawud 4464, Hasan Sahih According to Al-Albani.
[4] Narrated by Ibn 'Abbas and related by Ahmad and the four Imams with a trustworthy chain of narrators cited in Bulugh al-Maram Book 10, Hadith 1216 by Ibn Hajar.
[5] Narrated by Abu Huraira and Ibn Abbas in Sahih Al-Jami'a 5938, Authentic according to Sheikh Al-Albani.
[6] Narrated by Abdallah Ibn Abbas in Mushkat Al-Masabeeh 3509, Authentic.
[7] Narrated by Abdallah Ibn Abbas in Nile Al-Awtar, 7/288, Chained by Amru bin Abu-Amru.  Both disputed it.  But Yahya bin Ma'een authenticated it.
[8] Narrated by Abdallah Ibn Abbas in Sahih Al-Tirmidhi 1455, Authentic according to Sheikh al-Albani.
[9] Narrated by Abdallah Ibn Abbas in Sahih Al-Jami'a 6588, Authentic according to Sheikh al-Albani.
[10] Narrated by Abdallah Ibn Abbas in Sahih Ibn Majah 2094. Authentic according to Sheikh al-Albani.
[11] Narrated by Abdallah Ibn Abbas in Sahih Al-Targheeb 2423. Authentic according to Sheikh al-Albani.
[12] Leviticus 20:15 New International Version.
[13] Leviticus 20:16 New International Version.

33
AsalamuAlaikum,

Original Article: http://quran-errors.blogspot.co.uk/2014/02/clarifying-issues-is-forced-marriage.html

Clarifying Issues: Is Forced Marriage permitted in Islam?

Islam has forbidden forced marriage. Islam teaches that the consent of both parties is needed in order for a marriage to be legal.

The Prophet said (ﷺ): "Seek the permission of women with regard to marriage." [1]

Narrated `Aisha:
I asked the Prophet, "O Allah's (ﷺ)! Should the women be asked for their consent to their marriage?" He said, "Yes." [2]
The Prophet (ﷺ) said: "A woman without a husband (or divorced or a widow) must not be married until she is consulted, and a virgin must not be married until her permission is sought. [3]

In the time of Prophet Muhammad (ﷺ) a woman was forced into marriage with someone she didn't wish to marry. The Prophet (ﷺ) gave her the option to either stay with the man or annul the marriage. In other occasions the Prophet (ﷺ) annulled such marriage.

Narrated Abdullah ibn Abbas:
A virgin came to the Prophet (ﷺ) and mentioned that her father had married her against her will, so the Prophet (ﷺ) allowed her to exercise her choice. [4]

Khansa’ daughter of Khidham al-Ansariyyah reports that when her father married her when she had previously been married and she disapproved of that she went to the Apostle of Allaah (ﷺ) and mentioned it to him. He (the Prophet) revoked her marriage. [5]

Narrated Al-Qasim:
A woman from the offspring of Ja`far was afraid lest her guardian marry her (to somebody) against her will. So she sent for two elderly men from the Ansar, `AbdurRahman and Mujammi', the two sons of Jariya, and they said to her, "Don't be afraid, for Khansa' bint Khidam was given by her father in marriage against her will, then the Prophet (ﷺ) cancelled that marriage." [6]

Khansa Bint Khidam said “My father married me to his nephew, and I did not like this match, so I complained to the Messenger of Allah (ﷺ). He said to me “accept what your father has arranged.” I said “I do not wish to accept what my father has arranged.”
He said “then this marriage is invalid, go and marry whomever you wish.” I said “I have accepted what my father has arranged, but I wanted women to know that fathers have no right in their daughter’s matters (i.e. they have no right to force a marriage on them). [7]

It was narrated that Buraydah ibn al-Haseeb said: A girl came to the Prophet (ﷺ) and said: My father married me to his brother’s son so that he might raise his own status thereby. The Prophet (ﷺ) gave her the choice, and she said: I approve of what my father did, but I wanted women to know that their fathers have no right to do that. [8]

https://www.youtube.com/watch?v=MpirzfJf1hQ

Conclusion

Islam has made it vital that the permission of the spouses must be taken as the Prophet (ﷺ) said "Seek the permission of women with regard to marriage" [9]. The Prophet (ﷺ) forbade forcing women into marriage and annulled such marriages. [10]

References:

[1] Sunan an-Nasa'i 3266. Sheikh Al-Albani said Saheeh in Saheeh Abi Dawud #1826 & Irwaa' al-Ghaleel #1837.
[2] Sahih al-Bukhari 6946
[3] Translation of Sahih Muslim, The Book of Marriage (Kitab Al-Nikah), Book 008, Number 3303
[4] Sunan Abi Dawud 2096. Sheikh Al-Albani said Saheeh.
[5] Sunan Abi Dawud 2101. Sheikh Al-Albani said Saheeh.
[6] Sahih al-Bukhari 6969
[7] Fathul Bari Sharah Al Bukhari 9/194, Ibn Majah Kitabun Nikah 1/602
[8] Narrated by Ibn Maajah, 1874. It was classed as saheeh by al-Buwaysiri in Masaabeeh az-Zujaajah, 2/102. Similarly Shaykh Muqbil al-Waadi‘i stated: (It is) saheeh according to the conditions of Muslim
[9] Sunan an-Nasa'i 3266.Sheikh Al-Albani said Saheeh in Saheeh Abi Dawud #1826 & Irwaa' al-Ghaleel #1837.
[10] See Sunan Abi Dawud 2096 Grade: Sahih (Al-Albani), Sunan Abi Dawud 2101 Grade: Sahih (Al-Albani), Sahih al-Bukhari 6969, Fathul Bari Sharah Al Bukhari 9/194, Ibn Majah Kitabun Nikah 1/602 & Ibn Maajah, 1874. It was classed as saheeh by al-Buwaysiri in Masaabeeh az-Zujaajah, 2/102. Similarly Shaykh Muqbil al-Waadi‘i stated: (It is) saheeh according to the conditions of Muslim. And there are many more.

34
AsalamuAlaikum,

The original article: http://quran-errors.blogspot.co.uk/2014/05/saheeh-hadeeth-regarding-forced-marriage.html

Saheeh Hadeeth Regarding Forced Marriage
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The Prophet said:


اسْتَأْمِرُوا النِّسَاءَ فِي أَبْضَاعِهِنَّ
Seek the permission of women with regard to marriage. [1]

There are many instances where the Prophet revoked forced marriages. The following will detail the Saheeh narrations in regard to this.


حَدَّثَنَا إِسْمَاعِيلُ، قَالَ حَدَّثَنِي مَالِكٌ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْقَاسِمِ، عَنْ أَبِيهِ، عَنْ عَبْدِ الرَّحْمَنِ، وَمُجَمِّعٍ، ابْنَىْ يَزِيدَ بْنِ جَارِيَةَ عَنْ خَنْسَاءَ بِنْتِ خِذَامٍ الأَنْصَارِيَّةِ، أَنَّ أَبَاهَا، زَوَّجَهَا وَهْىَ ثَيِّبٌ، فَكَرِهَتْ ذَلِكَ فَأَتَتْ رَسُولَ اللَّهِ صلى الله عليه وسلم فَرَدَّ نِكَاحَهُ‏.‏
Narrated Khansa bint Khidam Al-Ansariya: that her father gave her in marriage when she was a matron and she disliked that marriage. So she went to Allah's Messenger (ﷺ) and he declared that marriage invalid. [2]


أَخْبَرَنَا هَارُونُ بْنُ عَبْدِ اللَّهِ، قَالَ حَدَّثَنَا مَعْنٌ، قَالَ حَدَّثَنَا مَالِكٌ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْقَاسِمِ، وَأَنْبَأَنَا مُحَمَّدُ بْنُ سَلَمَةَ، قَالَ حَدَّثَنَا عَبْدُ الرَّحْمَنِ بْنُ الْقَاسِمِ، عَنْ مَالِكٍ، قَالَ حَدَّثَنِي عَبْدُ الرَّحْمَنِ بْنُ الْقَاسِمِ، عَنْ أَبِيهِ، عَنْ عَبْدِ الرَّحْمَنِ، وَمُجَمِّعِ، ابْنَىْ يَزِيدَ بْنِ جَارِيَةَ الأَنْصَارِيِّ عَنْ خَنْسَاءَ بِنْتِ خِذَامٍ، أَنَّ أَبَاهَا، زَوَّجَهَا وَهِيَ ثَيِّبٌ فَكَرِهَتْ ذَلِكَ فَأَتَتْ رَسُولَ اللَّهِ صلى الله عليه وسلم فَرَدَّ نِكَاحَهُ ‏.
It was narrated from Khansa' bint Khidham that her father married her off when she had been previously married, and she was unwilling. She went to the Messenger of Allah and he annulled the marriage. [3]


أَخْبَرَنَا زِيَادُ بْنُ أَيُّوبَ، قَالَ حَدَّثَنَا عَلِيُّ بْنُ غُرَابٍ، قَالَ حَدَّثَنَا كَهْمَسُ بْنُ الْحَسَنِ، عَنْ عَبْدِ اللَّهِ بْنِ بُرَيْدَةَ، عَنْ عَائِشَةَ، أَنَّ فَتَاةً، دَخَلَتْ عَلَيْهَا فَقَالَتْ إِنَّ أَبِي زَوَّجَنِي ابْنَ أَخِيهِ لِيَرْفَعَ بِي خَسِيسَتَهُ وَأَنَا كَارِهَةٌ ‏.‏ قَالَتِ اجْلِسِي حَتَّى يَأْتِيَ النَّبِيُّ صلى الله عليه وسلم فَجَاءَ رَسُولُ اللَّهِ صلى الله عليه وسلم فَأَخْبَرَتْهُ فَأَرْسَلَ إِلَى أَبِيهَا فَدَعَاهُ فَجَعَلَ الأَمْرَ إِلَيْهَا فَقَالَتْ يَا رَسُولَ اللَّهِ قَدْ أَجَزْتُ مَا صَنَعَ أَبِي وَلَكِنْ أَرَدْتُ أَنْ أَعْلَمَ أَلِلنِّسَاءِ مِنَ الأَمْرِ شَىْءٌ
It was narrated from 'Aishah: "A girl came to her and said: 'My father married me to his brother's son so that he might raise his own status thereby, and I was unwilling.' She said: 'Sit here until the Prophet comes.' Then the Messenger of Allah came, and I told him (what she had said). He sent word to her father, calling him, and he left the matter up to her. She said: 'O Messenger of Allah, I accept what my father did, but I wanted to know whether women have any say in the matter.'" [4]

حَدَّثَنَا عُثْمَانُ بْنُ أَبِي شَيْبَةَ، حَدَّثَنَا حُسَيْنُ بْنُ مُحَمَّدٍ، حَدَّثَنَا جَرِيرُ بْنُ حَازِمٍ، عَنْ أَيُّوبَ، عَنْ عِكْرِمَةَ، عَنِ ابْنِ عَبَّاسٍ، أَنَّ جَارِيَةً، بِكْرًا أَتَتِ النَّبِيَّ صلى الله عليه وسلم فَذَكَرَتْ أَنَّ أَبَاهَا زَوَّجَهَا وَهِيَ كَارِهَةٌ فَخَيَّرَهَا النَّبِيُّ صلى الله عليه وسلم ‏.‏
Narrated Abdullah ibn Abbas: A virgin came to the Prophet (ﷺ) and mentioned that her father had married her against her will, so the Prophet (ﷺ) allowed her to exercise her choice. [5]

حَدَّثَنَا مُحَمَّدُ بْنُ عُبَيْدٍ، حَدَّثَنَا حَمَّادُ بْنُ زَيْدٍ، عَنْ أَيُّوبَ، عَنْ عِكْرِمَةَ، عَنِ النَّبِيِّ صلى الله عليه وسلم بِهَذَا الْحَدِيثِ ‏.‏ قَالَ أَبُو دَاوُدَ لَمْ يَذْكُرِ ابْنَ عَبَّاسٍ وَكَذَلِكَ رَوَاهُ النَّاسُ مُرْسَلاً مَعْرُوفٌ ‏.‏
The above tradition has been transmitted by ‘Ikrimah from the Prophet (ﷺ). Abu Dawud said “He (Muhammad bin ‘Ubaid) did not mention the name of Ibn ‘Abbas in the chain of this tradition. The people have also narrated it mursal (without the mention of the name of Ibn ‘Abbas) in a similar way. Its transmission in the mursal form is well known. [6]


حَدَّثَنَا الْقَعْنَبِيُّ، عَنْ مَالِكٍ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْقَاسِمِ، عَنْ أَبِيهِ، عَنْ عَبْدِ الرَّحْمَنِ، وَمُجَمِّعٍ، ابْنَىْ يَزِيدَ الأَنْصَارِيَّيْنِ عَنْ خَنْسَاءَ بِنْتِ خِدَامٍ الأَنْصَارِيَّةِ، أَنَّ أَبَاهَا، زَوَّجَهَا وَهِيَ ثَيِّبٌ فَكَرِهَتْ ذَلِكَ فَجَاءَتْ رَسُولَ اللَّهِ صلى الله عليه وسلم فَذَكَرَتْ ذَلِكَ لَهُ فَرَدَّ نِكَاحَهَا ‏.‏
Khansa’ daughter of Khidham al-Ansariyyah reports that when her father married her when she had previously been married and she disapproved of that she went to the Apostle of Allaah(ﷺ) and mentioned it to him. He (the Prophet) revoked her marriage. [7]


حَدَّثَنَا أَبُو بَكْرِ بْنُ أَبِي شَيْبَةَ، حَدَّثَنَا يَزِيدُ بْنُ هَارُونَ، عَنْ يَحْيَى بْنِ سَعِيدٍ، أَنَّ الْقَاسِمَ بْنَ مُحَمَّدٍ، أَخْبَرَهُ أَنَّ عَبْدَ الرَّحْمَنِ بْنَ يَزِيدَ وَمُجَمِّعَ بْنَ يَزِيدَ الأَنْصَارِيَّيْنِ أَخْبَرَاهُ أَنَّ رَجُلاً مِنْهُمْ يُدْعَى خِذَامًا أَنْكَحَ ابْنَةً لَهُ فَكَرِهَتْ نِكَاحَ أَبِيهَا فَأَتَتْ رَسُولَ اللَّهِ ـ صلى الله عليه وسلم ـ فَذَكَرَتْ لَهُ فَرَدَّ عَلَيْهَا نِكَاحَ أَبِيهَا فَنَكَحَتْ أَبَا لُبَابَةَ بْنَ عَبْدِ الْمُنْذِرِ ‏.‏ وَذَكَرَ يَحْيَى أَنَّهَا كَانَتْ ثَيِّبًا ‏.‏
Abdur Rahman bin Yazid Al-Ansari and Mujamma bin Yazid Al-Ansari said: that a man among them who was called Khidam arranged a marriage for his daughter, and she did not like the marriage arranged by her father. She went to the Messenger of Allah and told him about that, and he annulled the marriage arranged by her father. Then she married Abu Lubabah bin Abdul-Mundhir. [8]

حَدَّثَنَا هَنَّادُ بْنُ السَّرِيِّ، حَدَّثَنَا وَكِيعٌ، عَنْ كَهْمَسِ بْنِ الْحَسَنِ، عَنِ ابْنِ بُرَيْدَةَ، عَنْ أَبِيهِ، قَالَ جَاءَتْ فَتَاةٌ إِلَى النَّبِيِّ ـ صلى الله عليه وسلم ـ فَقَالَتْ إِنَّ أَبِي زَوَّجَنِي ابْنَ أَخِيهِ لِيَرْفَعَ بِي خَسِيسَتَهُ ‏.‏ قَالَ فَجَعَلَ الأَمْرَ إِلَيْهَا ‏.‏ فَقَالَتْ قَدْ أَجَزْتُ مَا صَنَعَ أَبِي وَلَكِنْ أَرَدْتُ أَنْ تَعْلَمَ النِّسَاءُ أَنْ لَيْسَ إِلَى الآبَاءِ مِنَ الأَمْرِ شَىْءٌ ‏.‏
It was narrated from Ibn Buraidah that: his father said: “A girl came to the Prophet and said: 'My father married married me to his brother's son so that he might raise his status thereby.' The Prophet gave her the choice, and she said: 'I approve of what my father did, but I wanted to know that their fathers have no right to do that.' ” [9]

حَدَّثَنَا أَبُو السَّقْرِ، يَحْيَى بْنُ يَزْدَادَ الْعَسْكَرِيُّ حَدَّثَنَا الْحُسَيْنُ بْنُ مُحَمَّدٍ الْمَرُّوذِيُّ، حَدَّثَنِي جَرِيرُ بْنُ حَازِمٍ، عَنْ أَيُّوبَ، عَنْ عِكْرِمَةَ، عَنِ ابْنِ عَبَّاسٍ، ‏.‏ أَنَّ جَارِيَةً، بِكْرًا أَتَتِ النَّبِيَّ ـ صلى الله عليه وسلم ـ فَذَكَرَتْ لَهُ أَنَّ أَبَاهَا زَوَّجَهَا وَهِيَ كَارِهَةٌ ‏.‏ فَخَيَّرَهَا النَّبِيُّ ـ صلى الله عليه وسلم ـ ‏.
It was narrated from Ibn Abbas that: a virgin girl came to the Prophet and told him that her father arranged a marriage that she did not like, and the Prophet gave her the choice. [10]


وَحَدَّثَنِي عَنْ مَالِكٍ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْقَاسِمِ، عَنْ أَبِيهِ، عَنْ عَبْدِ الرَّحْمَنِ، وَمُجَمِّعٍ، ابْنَىْ يَزِيدَ بْنِ جَارِيَةَ الأَنْصَارِيِّ عَنْ خَنْسَاءَ بِنْتِ خِدَامٍ الأَنْصَارِيَّةِ، أَنَّ أَبَاهَا، زَوَّجَهَا وَهِيَ ثَيِّبٌ فَكَرِهَتْ ذَلِكَ فَأَتَتْ رَسُولَ اللَّهِ صلى الله عليه وسلم فَرَدَّ نِكَاحَهُ ‏.‏

Yahya related to me from Malik from Abd ar-Rahman ibn al-Qasim from his father from Abd ar-Rahman and Mujamma the sons of Yazid ibn Jariya al-Ansari from Khansa bint Khidam al-Ansariya that her father gave her in marriage and she had been previously married. She disapproved of that, and went to the Messenger of Allah, may Allah bless him and grant him peace, and he revoked the marriage. [11]

References:
[1] Sunan an-Nasa'i 3266. Sheikh Al-Albani said Saheeh in Saheeh Abi Dawud #1826 & Irwaa' al-Ghaleel #1837.
[2] Sahih al-Bukhari 5138
[3] Sunan an-Nasa'i 3268. Sheikh Al-Albani said Saheeh in Irwaa' al-Ghaleel #1830.
[4] Sunan an-Nasa'i 3269. Darussalam detailed that this Narration is Saheeh.
[5] Sunan Abi Dawud 2096. Sheikh Al-Albani said Saheeh.
[6] Sunan Abi Dawud 2097. Sheikh Al-Albani said Saheeh.
[7] Sunan Abi Dawud 2101. Sheikh Al-Albani said Saheeh.
[8] Sunan Ibn Majah 1873. Sheikh Al-Albani said Saheeh in Irwaa' al-Ghaleel #1380 & Al-Rawd #423.
[9] Sunan Ibn Maajah, 1874. It was classed as saheeh by al-Buwaysiri in Masaabeeh az-Zujaajah, 2/102. Similarly Shaykh Muqbil al-Waadi‘i stated: (It is) saheeh according to the conditions of Muslim.
[10] Sunan Ibn Majah 1875. Sheikh Al-Albani said Saheeh in Al-Rawd #422.
[11] Maliks Muwatta Book 28, Hadith 25. Saheeh - Also found in Bukhari 5138.

35
Asalamualaikum,

Original Article: http://www.quran-errors.blogspot.co.uk/#!http://quran-errors.blogspot.com/2014/08/the-mistranslation-of-hadeeth-in-sunan.html

The Mistranslation Of The Hadeeth In Sunan Abu Dawud 2:2150
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In recent years there has been alot of questioning around a hadeeth found in Sunan Abu Dawud 2:2150 or Sunan Abi Dawud 2155 regarding its content. The issue has stemmed around a translation of the hadeeth collection, which has become popular, found on many sites including Sunnah.com. The Arabic and the common translation of the hadeeth is the following:

حَدَّثَنَا عُبَيْدُ اللَّهِ بْنُ عُمَرَ بْنِ مَيْسَرَةَ، حَدَّثَنَا يَزِيدُ بْنُ زُرَيْعٍ، حَدَّثَنَا سَعِيدٌ، عَنْ قَتَادَةَ، عَنْ صَالِحٍ أَبِي الْخَلِيلِ، عَنْ أَبِي عَلْقَمَةَ الْهَاشِمِيِّ، عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ، أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم بَعَثَ يَوْمَ حُنَيْنٍ بَعْثًا إِلَى أَوْطَاسٍ فَلَقُوا عَدُوَّهُمْ فَقَاتَلُوهُمْ فَظَهَرُوا عَلَيْهِمْ وَأَصَابُوا لَهُمْ سَبَايَا فَكَأَنَّ أُنَاسًا مِنْ أَصْحَابِ رَسُولِ اللَّهِ صلى الله عليه وسلم تَحَرَّجُوا مِنْ غِشْيَانِهِنَّ مِنْ أَجْلِ أَزْوَاجِهِنَّ مِنَ الْمُشْرِكِينَ فَأَنْزَلَ اللَّهُ تَعَالَى فِي ذَلِكَ ‏{‏ وَالْمُحْصَنَاتُ مِنَ النِّسَاءِ إِلاَّ مَا مَلَكَتْ أَيْمَانُكُمْ ‏}‏ أَىْ فَهُنَّ لَهُمْ حَلاَلٌ إِذَا انْقَضَتْ عِدَّتُهُنَّ ‏.‏
Abu Sa’id Al Khudri said “The Apostle of Allaah(ﷺ) sent a military expedition to Awtas on the occasion of the battle of Hunain. They met their enemy and fought with them. They defeated them and took them captives. Some of the Companions of Apostle of Allaah(ﷺ) were reluctant to have intercourse with the female captives in the presence of their husbands who were unbelievers. So, Allaah the exalted sent down the Qur’anic verse “And all married women (are forbidden) unto you save those (captives) whom your right hand posses.” This is to say they are lawful for them when they complete their waiting period. [1]

The issue stems round the following section of the hadeeth:

" Some of the Companions of Apostle of Allaah(ﷺ) were reluctant to have intercourse with the female captives in the presence of their husbands who were unbelievers.  So, Allaah the exalted sent down the Qur’anic verse... "

Many people instantly object stating how could people have sex with captives of war within the presence of husband? And rightly so.The confusion around this hadeeth has led to a whole range of articles being written, many putting forth a narrative that Islam permits rape - something completely false.

But the confusion is easily resolved when we return back to the arabic text of the hadeeth in question.

The section that has been translated above is the following:
أَصْحَابِ رَسُولِ اللَّهِ صلى الله عليه وسلم تَحَرَّجُوا مِنْ غِشْيَانِهِنَّ مِنْ أَجْلِ أَزْوَاجِهِنَّ مِنَ الْمُشْرِكِينَ فَأَنْزَلَ اللَّهُ تَعَالَى فِي ذَلِكَ

The arabic text above contains no reference to "in the presence of". These words are simply not present.

Infact this hadeeth, with the same wording, has been recorded in Saheeh Muslim. Let us take a look at the popular translation of this hadeeth:

حَدَّثَنَا عُبَيْدُ اللَّهِ بْنُ عُمَرَ بْنِ مَيْسَرَةَ الْقَوَارِيرِيُّ، حَدَّثَنَا يَزِيدُ بْنُ زُرَيْعٍ، حَدَّثَنَا سَعِيدُ، بْنُ أَبِي عَرُوبَةَ عَنْ قَتَادَةَ، عَنْ صَالِحٍ أَبِي الْخَلِيلِ، عَنْ أَبِي عَلْقَمَةَ الْهَاشِمِيِّ، عَنْ أَبِي سَعِيدٍ، الْخُدْرِيِّ أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم يَوْمَ حُنَيْنٍ بَعَثَ جَيْشًا إِلَى أَوْطَاسٍ فَلَقُوا عَدُوًّا فَقَاتَلُوهُمْ فَظَهَرُوا عَلَيْهِمْ وَأَصَابُوا لَهُمْ سَبَايَا فَكَأَنَّ نَاسًا مِنْ أَصْحَابِ رَسُولِ اللَّهِ صلى الله عليه وسلم تَحَرَّجُوا مِنْ غِشْيَانِهِنَّ مِنْ أَجْلِ أَزْوَاجِهِنَّ مِنَ الْمُشْرِكِينَ فَأَنْزَلَ اللَّهُ عَزَّ وَجَلَّ فِي ذَلِكَ ‏{‏ وَالْمُحْصَنَاتُ مِنَ النِّسَاءِ إِلاَّ مَا مَلَكَتْ أَيْمَانُكُمْ‏}‏ أَىْ فَهُنَّ لَكُمْ حَلاَلٌ إِذَا انْقَضَتْ عِدَّتُهُنَّ ‏.‏
Abu Sa'id al-Khudri (Allah her pleased with him) reported that at the Battle of Hanain Allah's Messenger (ﷺ) sent an army to Autas and encountered the enemy and fought with them. Having overcome them and taken them captives, the Companions of Allah's Messenger (may peace te upon him) seemed to refrain from having intercourse with captive women because of their husbands being polytheists. Then Allah, Most High, sent down regarding that:
" And women already married, except those whom your right hands possess (iv. 24)" (i. e. they were lawful for them when their 'Idda period came to an end). [2]

Notice here the same wording of the section in question with the translation being:

أَصْحَابِ رَسُولِ اللَّهِ صلى الله عليه وسلم تَحَرَّجُوا مِنْ غِشْيَانِهِنَّ مِنْ أَجْلِ أَزْوَاجِهِنَّ مِنَ الْمُشْرِكِينَ فَأَنْزَلَ اللَّهُ عَزَّ وَجَلَّ فِي ذَلِكَ 
The Companions of Allah's Messenger (may peace te upon him) seemed to refrain from having intercourse with captive women because of their husbands being polytheists. Then Allah, Most High, sent down regarding that.

We can instantly see that there has been a mistake in the translation of the hadeeth in Sunan Abu Dawud.

This is further emphasised by the Translation of Sunan Abu Dawud by Yasir Qadhi and published by Darussalam. It reads:

Abu Sa'eed Al-KhudrI narrated that the Messenger of Allah sent an expedition to Awas on the Day of Uunain, and they met the enemy, fought them, and won the battle. They captured some slaves, but some of the Companions of the Messenger of Allah felt uncomfortable in having relations with them because of their pagan husbands. At this, Allah revealed: "And chaste, free women, except for those whom your right hand possesses..."meaning that they are allowed for you after their waiting periods have finished. [3]

To sum up. The translation of the Sunan Abu Dawud hadeeth contains a grave mistake. The Arabic text doesnt contain the phrase "in the presence of". This is further shown by the translation of Saheeh Muslim, which contains the hadeeth with the same wording, and the translation of Sunan Abu Dawud provided by Darussalam.

I hope websites like www.sunnah.com, www.wikiislam.net and other sites can correct there translations. In shaa Allah.

[1] Sunan Abu Dawud 2:2150 or Sunan Abi Dawud 2155. Translation is the one present here. Sheikh Al-Albani said this hadeeth is Saheeh (authentic) in Saheeh Wa Da'if Sunan Abi Dawud #2155. Also see Saheeh Muslim 1456 a.
[2] Saheeh Muslim 1456 a. Translation taken from here.
[3] English Translation of Sunan Abu Dawud, Published by Darussalam, vol.2, pp.555-556. View here.

36
GENERAL TOPICS | BOARD ANNOUNCEMENTS / Re: Did Muhammad (SAW) Rape Safiyyah?
« on: September 19, 2014, 08:13:09 AM »
When i told the critics that her Husband used to beat her then he replied,

Quote
Her husband was not only killed but her family and friends were also killed by the Muslims do you still think that she fell in love? Open your eyes!


ThatMuslimGuy how should i respond this? Ahm...

AsalamuAlaikum,

Brother. Respond with what simply Safiyah herself said. That she had fallen in love. And that she openly chose to marry him.

She had the choice to go back to her people. But she decided to stay with the Prophet SAW.


37
Christian asked me.
Quote
Why would Gabriel ask Muhammad to read when he was illiterate? Angel Knows everything. This proves that it was not an angel but it was a demon.


How should i answer this?

Gabriel told the Prophet SAW:

Iqra.

Which means read, recite.

So it means to recite/read. Not to like pick up a book and read it.

But to recite - recite what? The Quran (Quran means recitation).

38
AsalamuAlaikum,

The history works of Ibn Ishaq, Ibn Hisham and At-tabari's work on history - have within them Authentic, weak and fabricated narrations.

The author has taken only the narrations that are authentic from these sources.


39
Assalam-Alaykum
A Christian is saying me that "Muhammad had slaves but Jesus who lived many years before Muhammad did not had any slave so who is the nearer and pure in the eyes of God?"

So what should i reply him? Till now i already told him that Prophet Muhammad treated slaves with kindness and love and they were not slaves like him but there own Muslim brothers

I find such logic faulty.

As if one reads the Bible. You find many places Prophets taking slaves and owning slaves. And rules for owning slaves.

Is the person proposing that Moses, Aaron, Joshua etc are not close in the eyes of god as they took slaves?

40
GENERAL TOPICS | BOARD ANNOUNCEMENTS / Re: Places of Worship at Graves
« on: August 21, 2014, 09:27:50 AM »
AsalamuAlaikum,

Read p.195-222 of the following books. Specifically p.220-222.

https://ia600804.us.archive.org/7/items/FundamentalsOfTawheed/FundamentalsOfTawheed.pdf


41
Thanks for your answer.

#Question 2
Quote
Salahuddin, I suggest you read the accomplishments of a prominent Greek physician, surgeon and philosopher in the Roman empire name Claudius Galenus or Galen - born AD 129. He was the most accomplished of all medical researchers of antiquity. He was also before Mohammed.

From the Quran:
Man We did create from a quintessence (of clay); Then we placed him as (a drop of) sperm in a place of rest, firmly fixed; Then We made the sperm into a clot of congealed blood, then of that clot We made a (fetus) lump, then We made out of that lump bones and clothed the bones with flesh; then we developed out of it another creature. So blessed be Allah, The Best to create!"

From Galen:
But when it has been filled with blood (Arabic Alaqa), and heart, brain and liver are still unarticulated and unshaped yet have by now a certain solidarity and considerable size, this is the second period; the substance of the foetus has the form of flesh and no longer the form of semen.

This means that the reproductive system was already told by Galen before the Quran.So it means its not a miracle :(

AsalamuAlaikum,

For now read:

http://islampapers.com/2011/10/02/does-the-quran-plagiarse-ancient-greek-embryology/

http://www.hamzatzortzis.com/essays-articles/prophetic-studies/did-the-prophet-muhammad-plagiarise-hellenic-embryology/

And watch:

https://www.youtube.com/watch?v=TdlIs0sgMx4

https://www.youtube.com/watch?v=iX9vZr6Zxis

42
Jazakallah Khair Dawud :) Thank you ;)

#Question 4
Now here are some small questions that are not posted by critics but are by me now the question is that from my childhood i have been listening that " Prophet Muhammad(PBUH) forgave that women who always threw trash and when she got ill the Prophet visited her and she accepted Islam" and the other is that The Prophet once went to Taif and there people threw stones and they threw stones so much that Prophet Muhammad(PBUH) whole shoes were filled with blood and he forgave them


So i need these Hadiths please and if they are any more regarding love with children and enemies then please also provide those too.


For the story of the woman and the trash. I have personally never been able to find the hadeeths for this. Although it is a famous story.

The story of Ta'if is narrated in many ahadith and including in all the works of history including Al-Bidayah Wa Niyahah by Ibn Kathir.

Because of like of time one can read Ar-Raheeq Al-Makhtum - The Sealed Nectar p.162 onwards.

p.136 in this addition:

http://www.kalamullah.com/Books/the-sealed-nectar.pdf

Quote
#Question 5

Here is a video https://www.facebook.com/photo.php?v=10152782775073268&set=vb.40203553267&type=2&theater

In This video the Prophet told these incidents will happen regarding ISIS and Syria but i never heard the name of these Hadith like

1 . (al-Ghaybah Nomani, p. 228) and (Hadith from the Compilation of Jalâleddin Suyuti, The Portents of the Mahdi of the End Times, p.61, hadith no. 7.77)

Are they really Hadiths or something else?

Allah Knows Best.

They appear to be taken from books that discuss the end times. Such as the book by Suyuti.

However if all those hadeeth are authentic I dont know.

Black banners is mentioned in many hadeeth such as:

http://www.sunnah.com/urn/1291820

http://www.sunnah.com/urn/1291840

But I dont know there authenticity.

Allah Knows Best.

Im revising for an exam atm. In shaa Allah I can help more after.

43
But you didn't explained this

Quote
“…and then we attacked from all sides and reached their watering-place where a battle was fought.  Some of the enemies were killed and some were taken prisoners.  I saw a group of persons that consisted of women and children [escaping in the distance].  I was afraid lest they should reach the mountain before me, so I shot an arrow between them and the mountain.  When they saw the arrow, they stopped.  So I brought them, driving them along” (Sahin Muslim 4345)

I drove them along until I brought them to Abu Bakr who bestowed that girl upon me as a prize.  So we arrived in Medina.  I had not yet disrobed her when the Messenger of Allah (may peace be upon him) met me in the street and said: “Give me that girl.” (Sahih Muslim 4345)

waiting for the final and good answer :)

I made a post regarding the translation of the hadeeth that I talked about before:

http://quran-errors.blogspot.co.uk/2014/08/the-mistranslation-of-hadeeth-in-sunan.html

Im unsure the issue of the hadeeth in Saheeh Muslim. The Sahabi simply shot an arrow which would stop them from running away. After a battle your not going to let woman and children to run off into the desert and die are you? Instead you would ensure they are safe, feed them etc.

Now lets read the whole hadeeth:

It has been narrated on the authority of Salama (b. al-Akwa') who said:

We fought against the Fazara and Abu Bakr was the commander over us. He had been appointed by the Messenger oi Allah (ﷺ). When we were onlv at an hour's distance from the water of the enemy, Abu Bakr ordered us to attack. We made a halt during the last part of the night tor rest and then we attacked from all sides and reached their watering-place where a battle was fought. Some of the enemies were killed and some were taken prisoners. I saw a group of persons that consisted of women and children. I was afraid lest they should reach the mountain before me, so I shot an arrow between them and the mountain. When they saw the arrow, they stopped. So I brought them, driving them along. Among them was a woman from Banu Fazara. She was wearing a leather coat. With her was her daughter who was one of the prettiest girls in Arabia. I drove them along until I brought them to Abu Bakr who bestowed that girl upon me as a prize. So we arrived in Medina. I had not yet disrobed her when the Messenger of Allah (ﷺ) met me in the street and said: Give me that girl, O Salama. I said: Messenger of Allah, she has fascinated me. I had not yet disrobed her. When on the next day. the Messenger of Allah (ﷺ) ag;tin met me in the street, he said: O Salama, give me that girl, may God bless your father. I said: She is for you. Messenger of Allah! By Allah. I have not yet disrobed her. The Messenger of Allah (ﷺ) sent her to the people of Mecca, and surrendered her as ransom for a number of Muslims who had been kept as prisoners at Mecca.

http://www.sunnah.com/muslim/32/54

The shortened and cuttened version makes it out as if the Prophet SAW took her for himself. But he didnt.

He wished to take the girl in order to ransom her for Muslims who had been captured and made prisoner in Mecca.



44
My understanding is that sunni Muslims like yourself reject hadiths if they contradict the Quran.

Well, I'm pleased to tell you that the Quran does not permit raping of female slaves. Now the rejection of those hadiths is up to you:

http://quransmessage.com/articles/sex%20with%20slave%20girls%20FM3.htm

"Scripture has never permitted men to engage in sex outside the institution of marriage whether this is from the category of free believing women, or from the category of 'right hands possess'."

Islam doesnt teach the raping of anyone?

Im unsure where you got that from akhi.


45
AsalamuAlaikum,

They begin to use different numbering system in book 65.

They begin to use the Arabic Numbering system. Rather than the English.

Hence the Change

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