Show Posts

This section allows you to view all posts made by this member. Note that you can only see posts made in areas you currently have access to.


Topics - ThatMuslimGuy

Pages: [1] 2 3 4
1
Link : http://www.quran-errors.com/response-to-converted2islam--raping-slave-girls-in-islam.html

THE IMPERMISSIBILITY OF RAPING FEMALE CAPTIVES IN ISLAM
Islam views rape (Ightisaab) as being from among the Al-Kaba'ir (major sins) especially the raping of those under ones authority such as female captives. It is an abhorrent crime that the Shariah forbids and punishes severely.

I will provide evidences from the Quran, the Sunnah, the Companions, the Tabieen (students of the companions) and from the Salaf As Salih (righteous three early generations of Islam) to demonstrate the impermissibility of raping female captives in Islam.
​Imam Bukhari in his book Al-Jaami' As-Saheeh, commonly known as Saheeh Bukhari, in the Section of Al-Ikraah (coercion) entitles one of his chapters:
Chapter: If a women is compelled to commit illegal sexual intercourse against her will, then no legal punishment is inflicted upon her, as is indicated in the statement of Allah:

"...But if anyone compels them, then after such compulsion, Allah is Oft-Forgiving, Most Merciful." [Quran 24:33] [7]
In this chapter he brings two Hadeeth. The first is the following:
​ Safiyya bint 'Ubaid said:

"A governmental male-slave tried to seduce a slave-girl from the Khumus of the war booty till he deflowered her by force against her will; therefore 'Umar flogged him according to the law, and exiled him, but he did not flog the female slave because the male-slave had committed illegal sexual intercourse by force, against her will." [8]
In this narration we see that in the time of Umar (the second Khalif of Islam) a man raped a female slave and Umar ordered for him to be lashed according to the Islamic law and for him to be exiled. He did not punish the female captive as she was raped by the man. This narration provides us clear evidence that rape of female captives is prohibited and is punished severely in the Shariah. Another benefit from this narration is that a women who is raped receives no punishment, as she was forced and abused, contrary to anti-Islamic websites that claim otherwise.
After this narration Imam Al Bukhari brings the statement of Imam Az Zuhri. Imam Az Zuhri is one of the greatest scholars of Islam, a student of 10 Companions of the Prophet ﷺ and numerous scholars from the Tabieen [explain]. He was born in 51H [9]. Dr. Mustafa as-Siba'ee writes:
"He travelled far and wide, learning from any Companion he could meet, and he met with ten in total - among whom were Anas, Ibn Umar, Jabir, and Sahl ibn Sa'd. He then sat with the most distinguished Tabi'oon that were alive at the time: Sa'eed ibn al-Musayib, 'Urwah ibn az-Zubayr, 'Ubaydulah ibn 'Abdullah ibn 'Utbah ibn Mas'ood, and Abu Bakr ibn 'Abdur-Rahman ibn al-Harith ibn Hisham al-Makhzoomi, to mention a few. Of the above-mentioned scholars, he spent the most time with Sa'eed ibn al-Musayib." [10]
Many scholars have praised Imam Az Zuhri's knowledge of Islam, Fiqh and the Sunnah.
 Adh-Dhahabi related in his Tadhkirah and Al-Hafidh ibn 'Asakir related in his Tareekh that Al-Layth ibn Sa'd said, "I have never met with a scholar who had as much extensive knowledge as did Az-Zuhri..."

​Imam Malik related that when Ibn Shihab (Az-Zuhri) once came to Madinah, he took Rabee'ah by the hand and entered a house. When the time for 'Asr drew near, Ibn Shihab came out, saying, "I did not think that I would find a man in Madinah who is like ar-Rabee'ah." Rabee'ah came out, saying "I did not imagine that anyone had reached the level of knowledge that Ibn Shihab has reached." [11]
"Sufyan said, "There was no one among the people who was more knowledgeable about the Sunnah than Az-Zuhri." [12]
Ibn Sa'd, the author of at-Tabaqat, said, "Az-Zuhri was trustworthy, with a great amount of knowledge, hadith, and narration. He was a faqeeh (expert in jurisprudence) and a gather of hadith."

An-Nasa'i said, "The best chains related from the Messenger of Allah are four: Az-Zuhri from 'Ali ibn al-Hasan from his father, from his grandfather; Az-Zuhri from 'Ubaydullah from Ibn Abbas..." He then mentioned two other chains.

Imam Ahmad said, "Az-Zuhri is the best of people with regard to his hadith and isnad (chain of narration)."

Ibn Hibban said, "The Kunya of Muhammad ibn Muslim ibn Shihab ibn az-Zuhri al-Qurashee is Abu Bakr; he saw ten Companions. He had the best memory during his era and he was the best in relating texts of narrations. He was as much a faqeeq as he was a superior man, and many people related from him."

In Tahdheeb at-Tahdheeb, Ibn Hajr said, "He is Al-Faqeeh, Abu Bakr, Al-Hafidh, Al-Madanee (ascribed to Madinah), one of the noble and distinguished Imams. He is the scholar of the Hijaz and Syria."

Adh-Dhahabi said, "... He is the Imam, the Hafidh, and the Hujjah (proof;i.e., the narrations he related are trusted and thus become a proof for all who hear them)." [13]
Imam Al Bukhari relates:
Az-Zuhri said regarding a virgin slave-girl raped by a free man: The judge has to fine the adulterer as much money as is equal to the price of the female slave and the adulterer has to be flogged (according to the Islamic Law); but if the slave woman is a matron, then, according to the verdict of the Imam, the adulterer is not fined but he has to receive the legal punishment (according to the Islamic Law). [14]
Here Imam Al Bukhari brings the statement of Imam Az Zuhri in which is specifcally speaks about the issue of a free man raping a female captive. He says that if the female captive is a virgin then the man should be punished with lashing but if she was previously married he should be executed (Hadd). This is clear evidence, from a scholar that studied under many Companions, that raping of female captives is prohibited in Islam. We also understand that this is the understanding of Imam Al Bukhari, that raping of female captives is impermissable, due to him bringing this narration and the statement of Imam Az Zuhri.
The next Hadeeth Imam Al Bukhari brings in this chapter is the following:
Narrated Abu Huraira:
Allah's Messenger (ﷺ) said, "(The Prophet) Abraham migrated with his wife Sarah till he reached a town where there was a king or a tyrant who sent a message, to Abraham, ordering him to send Sarah to him. So when Abraham had sent Sarah, the tyrant got up, intending to do evil with her, but she got up and performed ablution and prayed and said, 'O Allah ! If I have believed in You and in Your Apostle, then do not empower this oppressor over me.' So he (the king) had an epileptic fit (or fell in the state of unconsciousness) and started moving his legs violently. " [15]
In this Hadeeth the Prophet ﷺ tells us the story of Abraham and Sarah when a King tried to overpower Sarah and rape her. In another longer narration of the story that Imam Al Bukhari narrates [16] the king tried this a number of times. The benefit we take away from this narration are two that the Prophet calls what the king intended (rape) as 'evil' and Sarah calls the king an 'oppressor'. We learn from this that Islam states that Islam is evil and those that rape women are oppressors. This is further evidence that it is impermissable to rape women, whether free or captive.
The next piece of evidence is from Imam Abi Dawud. He narrates the following Hadeeth in his Sunan:
Narrated Wa'il ibn Hujr:

When a woman went out in the time of the Prophet (ﷺ) for prayer, a man attacked her and overpowered (raped) her.
She shouted and he went off, and when a man came by, she said: That (man) did such and such to me. And when a company of the Emigrants came by, she said: That man did such and such to me. They went and seized the man whom they thought had had intercourse with her and brought him to her.

She said: Yes, this is he. Then they brought him to the Messenger of Allah (ﷺ).

When he (the Prophet) was about to pass sentence, the man who (actually) had assaulted her stood up and said: Messenger of Allah, I am the man who did it to her.

He (the Prophet) said to her: Go away, for Allah has forgiven you. But he told the man some good words (AbuDawud said: meaning the man who was seized), and of the man who had had intercourse with her, he said: Stone him to death.

He also said: He has repented to such an extent that if the people of Medina had repented similarly, it would have been accepted from them. [17]
In this Hadeeth a women, in the time of the Prophet ﷺ, was raped. The man who raped her was found guilty and the Prophet ﷺ ordered the man to receive the death penalty. The women was not punished as she had been forced. We learn from this Hadeeth that if a man rapes a women it is a capital offence worthy of the death penalty. This is clear evidence that rape is impermissable in Islam. Another benefit we take, again, is that a women is not punished for being raped as many non Muslims have claimed. We also learn this is the understanding of Imam Abi Dawud.
Imam At-Tirmidhi entitles on his chapters in his Jami':
Chapter: What Has Been Relates About A Woman Who Is Forced To Commit Adultery
In this chapter he brings two Hadeeth the first is the following:
Narrated 'Abdul-Jabbar bin Wa'il bin Hujr:

That his father said: "A woman was forced to commit illegal sexual relations during the time of the Messenger of Allah (ﷺ). The Messenger of Allah (ﷺ) did not enforce the legal punishment upon her, but he enforced it upon the one who had done it to her." And the narrator did not mention him assigning a dowry to her. [18]
This is a clear hadith from the Prophet ﷺ that narrates an incident in which a women was forced to have sex by a man. The Prophet ﷺ ruled for the legal punishment upon the man but did not punish the women. Imam at-Tirmidhi writes after this narration:
This hadith is acted upon according to the people of knowledge among the Companions of the Prophet and others, in that the legal punishment is not implemented upon the woman who is coerced into committing adultery. [19]
Thus we learn that it was the way of the Companions to punish rapists and not to punish anyone forced into sexual intercourse. The next Hadeeth Imam At-Tirmidhi brings is:
Narrated 'Alqamah bin Wa'il Al-Kindi:

From his father: "A women went out during the time of the Prophet (ﷺ) to go to Salat, but she was caught by a man and he had relations with her, so she screamed and he left. Then a man came across her and she said: 'That man has done this and that to me', then she came across a group of Emigrants (Muhajirin) and she said: 'That man did this and that to me.' They went to get the man she thought had relations with her, and they brought him to her. She said: 'Yes, that's him.' So they brought him to the Messenger of Allah (ﷺ), and when he ordered that he be stoned, the man who had relations with her, said: 'O Messenger of Allah, I am the one who had relations with her.' So he said to her: 'Go, for Allah has forgiven you.' Then he said some nice words to the man (who was brought). And he said to the man who had relations with her: 'Stone him.' Then he said: 'He has repented a repentance that, if the inhabitants of Al-Madinah had repented with, it would have been accepted from them.'" [20]
This is the same Hadeeth Imam Abi Dawud brought previously and we have explained it above. These Ahadeeth show us that rape is serious crime in Islam and also informs us that this is the understanding of Imam At-Tirmdhi.
Imam Ibn Majah narrates the following Hadeeth in his Sunan:
It was narrated from 'Abdul Jabbar bin Wa'il that his father said:

“A Woman was coerced (i.e., raped) during the time of Messenger of Allah (ﷺ) He waived the legal punishment for her and carried it out on the one who had attacked her, but he (the narrator) did not say that he rules that she should be given a bridal-money.” [21]
This is the same Hadeeth Imam At-Tirmidhi mentioned and has been explained previously. We again see that this is the same understanding that Imam Ibn Majah had with regards to rape - that it is prohibited.
Imam Malik in his Muwatta narrated to us an incident that happened in the time of Umar ibn Al Khattab:
Malik related to me from Nafi that a slave was in charge of the slaves in the khumus and he forced a slave-girl among those slaves against her will and had intercourse with her. Umar ibn al-Khattab had him flogged and banished him, and he did not flog the slave-girl because the slave had forced her. [22]
 This narration is similar to the one that Imam al Bukhari narrated [23] and was discussed previously, that a female captive was raped by a man and that Umar ordered for the man to be punished.
Imam Malik was born in the year 93H or 95H [24] and is one the greatest scholars in Islamic History. He studied under many of the Tabieen, including Nafi' the freed slave of the Companion Ibn Umar, and is the founder of the Maliki Madhab (School of Law). Dr. Mustafa as-Siba'ee writes:
"He gained knowledge from Rabee'ah, from many of the great jurists among the tabi'een, and so extensive was his study under the instruction of Az-Zuhri, that he is considered to be one of his most famous students. He also heard much from Nafay', the freed slave of Ibn 'Umar; those narrations that he related from Nafay' became well known..." [25]
In his Muwatta Imam Malik discusses the crime of rape and its punishment. He writes:
Yahya said that he heard Malik say, "What is done in our community about the man who rapes a woman, virgin or non-virgin, if she is free, is that he must pay the bride-price of the like of her. If she is a slave, he must pay what he has diminished of her worth. The hadd-punishment in such cases is applied to the rapist, and there is no punishment applied to the raped woman." [26]
We see here in the statement of Imam Malik that if a man rapes a women, regardless if she is a free women or a female captive, the capital punishment is applied to the rapist and their is no punishment upon the raped women. This is again clear evidence that the raping of a female captive is a major crime and serious offence.
Imam Al Bayhaqi narrates in his Sunan Al Kubra:
Harun ibn Al-Asim reported: Umar ibn Al-Khattab, may Allah be pleased with him, sent Khalid ibn Al-Waleed with the army and Khalid sent Dirar ibn Al-Azwar along with a company and they invaded a district belonging to the tribe of Asad. They captured a beautiful girl and Dirar was impressed with her. He asked his companions to give her to him and they did, then he had intercourse with her. When he completed his mission, he felt guilty for what he had done and he want to Khalid and told him about it. Khalid said, “Indeed, I have made it permissible and wholesome for you.” Dirar said, “No, not until you write to Umar.” Umar replied that he should be stoned but by the time the letter had arrived, Dirar had passed away from natural causes. Khalid said, “Allah did not want to disgrace Dirar.” [27]
We see in this narration that a man had intercourse with a female captive when he did not have permission to do so. Umar ordered for him to receive capital punishment for this.
Imam Ibn Abi Shaybah in his Mussanaf brings us some narrations from the Companions and the Tabieen with regards to the crime of raping women, they are:
Ibn Umar reported:

Umar ibn Al-Khattab was given a servant girl among the girls who served the leadership. She was forced upon by one of the young men, so Umar flogged the man and he did not flog the woman. [28]
Nafi' reported:

A man was invited as a guest of the family of a household, then he forced himself upon a woman among them. It was referred to Abu Bakr, so he flogged him and expelled him, and he did not flog the woman. [29]
Hajjaj reported:

An Abyssinian forced himself upon a woman among them. It was referred to Umar Ibn Abdul Aziz and he applied legal punishment on him. [30]
These narrations from Abu Bakr, Umar Ibn Al Khattab and Umar Ibn Abdul Aziz show us that it was the way of the righteous predecessors to punish rapists severely.
Imam An Nasa' in his Sunan and Imam Abi Dawud in his Sunan narrate the following Hadeeth:
It was narrated that Salamah bin Al-Muhabbaq said:

"The Prophet passed judgement concerning a man who had intercourse with his wife's slave woman: 'If he forced her, then she is free..." [31]
We learn from this Hadeeth that if a man forcefully had intercourse with a female captive that his wife owned, then this is prohibited, and the female captive is automatically made free because of this.
Imam Ash Shaafi'ee said:
"If a man acquires a slave girl by force and then he rapes her, and he is not an ignorant person, then the slave girl is taken from him. He must pay the fine and the legal punishment for adultery will be applied to him." [32]
Imam Ash Shaafi'ee here states that a man is to be punished if he requires a slave girl by force and rapes her.
Imam Abdul Barr writes:
The scholars agreed that the rapist must be given legal punishment if there is clear evidence against him that he deserves punishment or if he confesses to it. If the evidence is not as clear, then he is given a discretionary punishment. There is no punishment for the victim if it is true that she was forced and overpowered, as would be evident by her screams and cries for help. [33]
The Kuwaiti encyclopedia of Islamic law states:
"If a woman were to be raped, meaning without consent, then the rapist must be given legal punishment..." [34]
Sheikh Muhammad Saalih al-Munajjid said:
 This is an abhorrent crime that is forbidden in all religions and in the minds of all wise people and those who are possessed of sound human nature. All earthly systems and laws regard this action as abhorrent and impose the strictest penalties on it, except a few states which waive the punishment if the rapist marries his victim! This is indicative of a distorted mind let alone a lack of religious commitment on the part of those who challenge Allaah in making laws. We do not know of any love or compassion that could exist between the aggressor and his victim, especially since the pain of rape cannot be erased with the passage of time – as it is said. Hence many victims of rape have attempted to commit suicide and many of them have succeeded, The failure of these marriages is proven and they are accompanied by nothing but humiliation and suffering for the woman.

Islam has a clear stance which states that this repugnant action is haraam and imposes a deterrent punishment on the one who commits it. [​35]
What has been presented previously is evidence and statements of scholars that specifically mention rape. The prohibition of rape of female captives can be derived from many other verses in the Quran and Ahadeeth that mention the importance of treating ones female captives with goodness and not harming them. Allah says in the Quran:
Worship Allah and associate nothing with Him, and do good (Ihsaan) to parents, and to relatives, orphans, the needy, the near neighbor, the neighbor farther away, the companion at your side, the traveler, and those whom your right hands possess. Indeed, Allah does not like those who are self-deluding and boastful. [36]
In this verse of the Quran it orders to do good (Ihsaan) to a list of various people including parents, relatives and female captives. This means one must treat ones female captives with goodness (Ihsaan). Ihsaan is to treat them in the most highest manner one can. Raping a women is in direct opposition to this Quranic order of treating ones female captives with goodness. We also see that in this verse it joins do good to female captives with doing good to parents, relatives and others. Just as it is prohibited to treat ones parents or relatives badly, let alone raping them, the same also applies to female captives. This is a clear Quranic injunction prohibiting the rape of female captives.
The Prophet ﷺ encouraged to treat captives with good treatment and treat them well. This occurs in many Hadeeth of the Prophet ﷺ:
Sallam ibn 'Amr reported from one of the Companions of the Prophet, may Allah bless him and grant him peace, said, "Your slaves are your brothers, so treat him well. Ask for their help in what is too much for you and help them in what is too much for them." [37]
Jabir ibn 'Abdullah said, "The Prophet, may Allah bless him and grant him peace, advised that slaves should be well-treated. He said, 'Feed them from what you eat and clothe them from what you wear. Do not punish what Allah has created.'" [38]
Abu Umama said, "The Prophet, may Allah bless him and grant him peace, came with two slaves and gave one of them to 'Ali and said, 'Do not beat him. I have forbidden beating the people of the prayer and I saw him praying before we came.' He gave Abu Dharr a slave and said, "I recommend that you treat him well,' so Abu Dharr set him free. He said, 'What have you done?' He replied, 'You commanded me to treat him well, so I set him free.' [39]
From these Ahadeeth we can learn that the Prophet ﷺ encouraged treating captives well and with goodness - which is contrary to rape. The Prophet ﷺ also told us that every person is responsible for the well being of those under his authority and that we will be questioned regarding how we treated them. He ﷺ said:
"Each of you is a shepherd and each of you is responsible for his flock." [40]
The Prophet ﷺ encouraged treating well female captives, educating them, freeing them and marrying them. He ﷺ said:
"He who has a slave-girl and educates and treats her nicely and then manumits and marries her, will get a double reward." [41]
The Prophet ﷺ prohibited punishing and harming of female captives. He said:
Feed those of your slaves who please you from what you eat and clothe them with what you clothe yourselves, but sell those who do not please you and do not punish Allah's creatures. [42]
Jabir ibn 'Abdullah said, "The Prophet, may Allah bless him and grant him peace, advised that slaves should be well-treated. He said, 'Feed them from what you eat and clothe them from what you wear. Do not punish what Allah has created.'" [43]
The Prophet ﷺ said that our captives are our brothers and should be treated as such.
Your slaves are your brothers and Allah has put them under your command. So whoever has a brother under his command should feed him of what he eats and dress him of what he wears. Do not ask them (slaves) to do things beyond their capacity (power) and if you do so, then help them.' " [44]
The Prophet ﷺ prohibited the hitting of captives in many Ahadeeth and ordered for them to be freed if they were abused. There is a principle in Islamic law that what is greater than what is prohibited is also prohibited. For example Allah says:
And your Lord has decreed that you not worship except Him, and to parents, good treatment. Whether one or both of them reach old age [while] with you, say not to them [so much as], "uff," and do not repel them but speak to them a noble word. [45]
This verse prohibits doing the smallest of thing against on parents - saying 'Uff'. It also means that everything greater than this is also prohibited. The Prophet ﷺ prohibited the hitting of captives - if he forbade this then what about something that is greater than hitting, that off rape. This is also then clearly prohibited.
Narrated Suwaid bin Muqarrin Al-Muzani:

"We were seven brothers without a servant except one, and one of us slapped her, so the Prophet (ﷺ) ordered us to free her." ​[46]
The Messenger of Allah said : He who slaps his slave or beats him, the expiation for it is that he should set him free. [47]
Abu Mas'ud al-Ansari reported:

When I was beating my servant, I heard a voice behind me (saying): Abu Mas'ud, bear in mind Allah has more dominance over you than you have upon him. I turned and (found him) to be Allah's Messenger (ﷺ). I said: Allah's Messenger, I set him free for the sake of Allah. Thereupon he said: Had you not done that, (the gates of) Hell would have opened for you, or the fire would have burnt you. ​[48]
There is also a principle in Islam that there should be no harming or nor reciprocating of harm, as the Prophet ﷺ said, and rape is one of the greatest forms of harming someone and is therefore prohibited.
“There should be neither harming nor reciprocating harm.” [49]
All the above evidence from the Quran, the Sunnah, the Companions, the Tabieen and the Salaf as Salih show that rape of a women, whether free or captive, is prohibited and the punishment is capital punishment. We can see this is the view in the Quran, the view of the Prophet Muhammad ﷺ, the Companions; including Abu Bakr & Umar ibn Al Khattab, the view of Umar ibn Abdul Aziz, Imam Az-Zuhri, Imam Malik, Imam Shafi'ee, Imam Al Bukhari, Imam Abi Dawud, Imam At-Tirmidhi, Imam Ibn Majah, Imam Abdul Barr and other than them. The bottom line is that in Islam mutual consent is must for sexual intercourse.

http://www.quran-errors.com/response-to-converted2islam--raping-slave-girls-in-islam.html

2
RESPONSE TO CONVERTED2ISLAM - RAPING SLAVE GIRLS IN ISLAM?

Read Full Article: http://www.quran-errors.com/response-to-converted2islam--raping-slave-girls-in-islam.html

INTRODUCTION

This article is a response to a YouTube user called Ismaeel Abu Adam, more commonly known as Converted2Islam, regarding his recent video entitled "Why I Left Islam" [1]. This video has gained a large amount of attention, one of the reasons being because Abu Adam was previously a popular YouTuber having 30,000+ subscribers in which he would make videos on various topics of Islam including Islamic Apologetics. However after being Muslim for 16 years he released the video "Why I Left Islam" in which he details that he has decided to leave Islam. His reasoning is summed up in his own words:

"I have been a Muslim for 16 years but in the past view years I have been bothered by some recurring issues which have forced me to question my Islamic faith. And recently I have decided to finally leave Islam and in this video I will explain why... " [2]

In the video he explains one reason why he left Islam which is, he claims, is that Islam teaches that it is permissible to rape female captives of war. He says:

"As shocking as it may seem both the Quran and Muhammad teach that it is permissible (Halal) to capture and rape female war captives..." [3]

To bolster his claim he provides a verse from the Quran, with the a quote from Tafsir Ibn Kathir, and a Hadeeth from Sunan Abi Dawud. In this article we will analyse his claims and demonstrate that the evidence he uses does not permit raping female prisoners of war and demonstrate the impermissibility of raping female captives in Islam. Our response will be in the following sections:

Converted2Islam's argument is an implicit argument
Evidence showing the impermissibility of raping female captives
The events of Awtas
Converted2Islam's reason for leaving Islam is based on a subjective argument

Continue Reading Here : http://www.quran-errors.com/response-to-converted2islam--raping-slave-girls-in-islam.html


3
AsalamuAlaikum,

Thought id share my new website. It has alot of work and edits to do:

http://www.quran-errors.com/

Jazak Allahu Khairan

ThatMuslimGuy
http://www.quran-errors.com/

4
AsalamuAlaikum,

Question:

I was talking to a non-muslim and he said that there is a contradiction in the quran ( naauzubillah). I strongly know and believe that it is another one of those misconceptions or misinterpretations. But i could not properly reply to him due to my lack of knowledge. His so called contradiction was: How many angels announced the birth of Jesus to the Virgin Mary? One angel 19:17-21 or several angels? 3:42-45" Can you please properly explain this to me.

Answer:

Praise be to Allaah.
You are correct in describing what you friend said about the Qur’aan being contradictory as a misconception or misinterpretation. It is either because your friend has misunderstood something or he is being stubborn and is looking for a specious argument to stir up doubts in the hearts of some Muslims who are ignorant about their religion.  Hence the advice we offer to all our Muslim brothers is not to indulge in debate with the followers of falsehood before arming themselves with knowledge with which they can ward off these specious arguments. They should leave this to those who are qualified for it, namely the scholars who are well versed in knowledge and the seekers of knowledge who have a solid base of knowledge, because a specious argument may enter one’s heart and have a serious effect, and it is better to err on the side of caution.

With regard to this particular issue, there is no contradiction between the two verses, praise be to Allaah. It was answered by the scholars of tafseer in the past; al-Raazi said in his Tafseer, when commenting on the verse in Aal ‘Imraan: What is meant by the angels here is Jibreel alone. It is like the verse in which Allaah says (interpretation of the meaning): “He sends down the angels with the Rooh (Revelation) of His Command to whom of His slaves He wills” [al-Nahl 16:2], meaning Jibreel. End quote.

This is nothing strange in Arabic, where the plural may be used to refer to the singular. There are many such examples in the Qur’aan, such as the verse in which Allaah says (interpretation of the meaning): “Those (i.e. believers) unto whom the people (hypocrites) said, “Verily, the people (pagans) have gathered against you (a great army), therefore, fear them.” But it (only) increased them in Faith, and they said: “Allaah (Alone) is Sufficient for us, and He is the Best Disposer of affairs (for us)” [Aal ‘Imraan 3:173].

What is meant by al-naas (the people) in the first case is Na’eem ibn Mas’ood, and in the second case is Abu Sufyaan and his companions. It does not mean all the people.

Imam Ibn ‘Atiyyah said in his tafseer al-Muharrar al-Wajeez: The word al-malaa’ikah (the angels) is used to refer to Jibreel because he is one of them, so the name of the race is used, as in the verse (interpretation of the meaning): “Those (i.e. believers) unto whom the people (hypocrites) said,” [Aal ‘Imraan 3:173]. End quote.

And Allaah knows best.

http://islamqa.info/en/102852

ThatMuslimGuy
http://quran-errors.weebly.com/

6
AsalamuAlaikum,

Full Article: http://quran-errors.weebly.com/the-authenticity-of-the-assassination-of-abu-afak-story.html

This story is recorded by a number of sources such as Ibn Ishaq, Ibn Sa'd and Al-Waqidi.

In the case of Ibn Ishaq and one version in Ibn Sa'd's work the story has no Isnaad (chain of transmission). One of the five criteria for a hadeeth to be authentic is that it must have a fully connected chain of transmission [1]

Ittisaal as-Sanad (Continuity of the chain of transmitters)

The chain of narrators or transmitters, who are relating the Matn (text), has to be unbroken for the hadeeth to be considered. That is none of the transmitters must be missing from the chain and each narrator, Raawee, has to have met the transmitter directly preceding him as well as the one directly following him. Each Raawee has to be a known individual, otherwise he is classified as majhool (unknown) and the sanad is classified as broken. [2]

In this case we don't have that. So this story can not be regarded as authentic.

In one of Ibn Sa'd's accounts he provides us with the chain of transmission [3] and Al-Waqidi's account provides us with an isnaad [4]. However both these chains contain Al-Waqidi who is well known for being an inauthentic narrator.

1. al-Shafi’i (d. 204 A.H.):All the books of al-Waqidi are lies. In Madinah there were seven men who used to fabricator authorities, one of which was al-Waqidi.[5]

2. Ahmad ibn Hanbal (d. 241 A.H.):He is a liar, makes alternations in the traditions.[6]

3. al-Nasa’i (d. 303 A.H.):The liars known for fabricating the Hadith of the Messenger of Allah are four. They are: Arba’ah b. Abi Yahya in Madinah, al-Waqidi in Baghdad, Muqatil b. Sulayman in Khurasan and Muhammad bin Sa’id in Syria.[7]

4. al-Bukhari (d. 256 A.H.):al-Waqidi has been abandoned in Hadith. He fabricates Hadith.[8]

5. al-Dhahbi (d. 748 A.H.):Consensus has taken place on the weakness of al-Waqidi.[9]

6. Yahya ibn Ma’in (d. 233 A.H.):He is weak. He is nothing. Not reliable![10]

7. Ishaq ibn Rahwiyah (d. 238 A.H.):According to my view, he is one of those who fabricate Hadith.[11]

8. Abu Dawud (d. 275 A.H.):I do not write his Hadith and I do not report (Hadith) on his authority. I have no doubt that he used to make up Hadith.[12]

9. Ibn Abi Hatim al-Razi (d. 277 A.H.):He fabricates Hadith. We have abandoned his Hadith.[13]

10. al-Darqutni (d. 385 A.H.):There is weakness in him (in his reporting).[14]

11. ‘Ali ibn Madyani (d. 241 A.H.):He fabricates Hadith.[15]

12. Ibn ‘Adi (d. 365 A.H.):His traditions are not safe and there is danger from him (in accepting his traditions).[16]

13. Ibn Hajr (d. 852 A.H.):He has been abandoned in spite of vastness of his knowledge.[17]

14. Abu Zar’ah al-Razi (d. 264 A.H.):Abandoned, Weak![18]

15. al-Nawawi (d. 676 A.H.):Their (muhaddithin’) consensus is that al-Waqidi is weak.[19]

16. Al-Albani said: Al-Waqidi is a liar [20]

So this narration is Da'if in all of its versions - whether it be due to having no chain of transmission or because having weak transmitters in its chain of transmission.

This is why we need to authenticate and check hadeeth as Ibn Taymiyyah wrote:

قَدْ نَصَبَ اللَّهُ الْأَدِلَّةَ عَلَى بَيَانِ مَا فِيهَا مِنْ صَحِيحٍ وَغَيْرِهِ وَمَعْلُومٌ أَنَّ الْمَنْقُولَ فِي التَّفْسِيرِ أَكْثَرُهُ كَالْمَنْقُولِ فِي الْمَغَازِي وَالْمَلَاحِمِ وَلِهَذَا قَالَ الْإِمَامُ أَحْمَد ثَلَاثَةُ أُمُورٍ لَيْسَ لَهَا إسْنَادٌ التَّفْسِيرُ وَالْمَلَاحِمُ وَالْمَغَازِي وَيُرْوَى لَيْسَ لَهَا أَصْلٌ أَيْ إسْنَادٌ لِأَنَّ الْغَالِبَ عَلَيْهَا
الْمَرَاسِيلُ مِثْلُ مَا يَذْكُرُهُ عُرْوَةُ بْنُ الزُّبَيْرِ وَالشَّعْبِيُّ وَالزُّهْرِيُّ وَمُوسَى بْنُ عُقْبَةَ وَابْنُ إسْحَاقَ

Allah has provided evidence establishing the authenticity or lack thereof for the narrations that are necessary in matters of the religion. It is well-known that most of what is reported in books of exegesis is similar to what is reported in books of history and battles. For this reason, Imam Ahmad said that three matters are not reliable: exegesis, stories of battles, and history. These matters are narrated without a basis or chain of narration from those who omit narrators such as what is mentioned from Urwah ibn Az-Zubair, Ash-Sha’bi, Az-Zuhri, Musa ibn Uqbah, and Ibn Ishaq. [21]

And Allah Knows Best

References:
[1] Bilal Philips, Usool Al-Hadeeth, p.39. Mohammad Hashim Kamali, A Textbook of Hadith Studies, pp.139-143.
[2] Bilal Philips, Usool Al-Hadeeth, p.39.
[3] ibn Sa'd al-Baghdadi. The Book of the Major Classes, Volume 3. Translated by Bewley, A. (2013). The Companions of Badr, p. 376. London: Ta-Ha Publishers
[4] Muhammad ibn Umar al-Waqidi. Kitab al-Maghazi. Translated by Faizer, R., Ismail, A., & Tayob, A. K. (2011). The Life of Muhammad, pp. 86-87. London & New York: Routledge
[5] Ibn Abi Hatim, vol.4 pt.1 p.21
[6] al-Dhahbi, Mizan, vol.3 p.110
[7] Ibn Hajr al-‘Asqalani, Tahdhib al-Tahdhib, vol.9 p.366 No.604, Hyderabad, 1326 A.H.cf. Yusuf ‘Abbas Hashmi, Zaynab bint Jahash, ‘Islamic Culture’ vol.XLI, No.1, Hyderabad (India), 1967
[8] al-Dhahbi, Mizan, vol.3 p.110
[9] Ibid., p.111
[10] Ibid. p.110,
Ibn Abi Hatim, vol.4 pt.1. p.21
[11] Ibn Abi Hatim, p.21
[12] Ibn Hajr, Tahdhib, vol.9, p.366, No.604 cf. Hashmi
[13] Ibid., p.366
Ibn Abi Hatim, p.21
[14] al-Dhahbi, Mizan, p.110
[15] Ibid., p.110
Ibn Hajr, Tahdhib, p.366 cf. Hashmi
[16] al-Dhahbi, Mizan, vol.3, p.110
[17] Ibn Hajr, Taqrib al-Tahdhib, vol.2, p.194, Cairo, 1960
[19] Ibn Abi Hatim, vol.4, pt.1, p.21
[20] Ibn Hajr, Tahdhib, vol.9, p.366 cf. Hashmi
[21] Silsilat Al-Ahadeeth Ad-Da'ifah #6013.
[22] Majmu’ Al-Fatawa 13/346

ThatMuslimGuy
http://quran-errors.weebly.com

7
AsalamuAlaikum,

The Full article : http://quran-errors.weebly.com/the-authenticity-of-the-story-regarding-asma-bint-marwan.html

The story is not authentic according to Al-Albani [1], Abdul Malik [2], Al Jawzi [3], Ibn Adi [4] and others.

The chain of transmission in Ibn Ishaqs account is:

Muhammad ibn Ibrahim al-Shami → Muhammad ibn al-Hajjaj al-Lakhmi → Mujalid ibn Sa’ed → Al-Shu'abi → Ibn ‘Abbas

Muhammad ibn al-Hajjaj is a narrator is known for fabricating hadeeth. Hence Al-Albani said this is not authentic [5] alongside Al-Jawzi [6] and Ibn Adi said: "...this isnad (chain of reporters) is not narrated on authority of Mujalid but by Muhammad ibn al-Hajjaj al-Lakhmi and they all (other reporters in the chain) accuse Muhammad Ibn Al-Hajjaj of forging it" [7]

Regarding Muhammad Ibn Al-Hajjaj : Al-Bukhari said: "his hadith is abandoned", [8] Yahya Ibn Ma'een said: "compulsive liar" and once said: "not trustworthy".[9] Ad-Daraqutni denounced him as a liar.[10]

Ibn Taymiyyah writes:

قَدْ نَصَبَ اللَّهُ الْأَدِلَّةَ عَلَى بَيَانِ مَا فِيهَا مِنْ صَحِيحٍ وَغَيْرِهِ وَمَعْلُومٌ أَنَّ الْمَنْقُولَ فِي التَّفْسِيرِ أَكْثَرُهُ كَالْمَنْقُولِ فِي الْمَغَازِي وَالْمَلَاحِمِ وَلِهَذَا قَالَ الْإِمَامُ أَحْمَد ثَلَاثَةُ أُمُورٍ لَيْسَ لَهَا إسْنَادٌ التَّفْسِيرُ وَالْمَلَاحِمُ وَالْمَغَازِي وَيُرْوَى لَيْسَ لَهَا أَصْلٌ أَيْ إسْنَادٌ لِأَنَّ الْغَالِبَ عَلَيْهَا
الْمَرَاسِيلُ مِثْلُ مَا يَذْكُرُهُ عُرْوَةُ بْنُ الزُّبَيْرِ وَالشَّعْبِيُّ وَالزُّهْرِيُّ وَمُوسَى بْنُ عُقْبَةَ وَابْنُ إسْحَاقَ

Allah has provided evidence establishing the authenticity or lack thereof for the narrations that are necessary in matters of the religion. It is well-known that most of what is reported in books of exegesis is similar to what is reported in books of history and battles. For this reason, Imam Ahmad said that three matters are not reliable: exegesis, stories of battles, and history. These matters are narrated without a basis or chain of narration from those who omit narrators such as what is mentioned from Urwah ibn Az-Zubair, Ash-Sha’bi, Az-Zuhri, Musa ibn Uqbah, and Ibn Ishaq. [11]

The chain of transmission from Ibn Sa'id is:

Ibn Sa'd → Al-Waqidi → 'Abd Allah ibn al-Harith ibn al-Fudayl → Al-Harith ibn al-Fudayl

Al-Albani declared this to be inauthentic [12]. This is due to Al-Waqidi being in the chain. He is an unauthentic reporter:

1. al-Shafi’i (d. 204 A.H.):All the books of al-Waqidi are lies. In Madinah there were seven men who used to fabricator authorities, one of which was al-Waqidi.[13]

2. Ahmad ibn Hanbal (d. 241 A.H.):He is a liar, makes alternations in the traditions.[14]

3. al-Nasa’i (d. 303 A.H.):The liars known for fabricating the Hadith of the Messenger of Allah are four. They are: Arba’ah b. Abi Yahya in Madinah, al-Waqidi in Baghdad, Muqatil b. Sulayman in Khurasan and Muhammad bin Sa’id in Syria.[15]

4. al-Bukhari (d. 256 A.H.):al-Waqidi has been abandoned in Hadith. He fabricates Hadith.[16]

5. al-Dhahbi (d. 748 A.H.):Consensus has taken place on the weakness of al-Waqidi.[17]

6. Yahya ibn Ma’in (d. 233 A.H.):He is weak. He is nothing. Not reliable![18]

7. Ishaq ibn Rahwiyah (d. 238 A.H.):According to my view, he is one of those who fabricate Hadith.[19]

8. Abu Dawud (d. 275 A.H.):I do not write his Hadith and I do not report (Hadith) on his authority. I have no doubt that he used to make up Hadith.[20]

9. Ibn Abi Hatim al-Razi (d. 277 A.H.):He fabricates Hadith. We have abandoned his Hadith.[21]

10. al-Darqutni (d. 385 A.H.):There is weakness in him (in his reporting).[22]

11. ‘Ali ibn Madyani (d. 241 A.H.):He fabricates Hadith.[23]

12. Ibn ‘Adi (d. 365 A.H.):His traditions are not safe and there is danger from him (in accepting his traditions).[24]

13. Ibn Hajr (d. 852 A.H.):He has been abandoned in spite of vastness of his knowledge.[25]

14. Abu Zar’ah al-Razi (d. 264 A.H.):Abandoned, Weak![26]

15. al-Nawawi (d. 676 A.H.):Their (muhaddithin’) consensus is that al-Waqidi is weak.[27]

16. Al-Albani said: Al-Waqidi is a liar [28]

Also the chain is Mu'dal (discontinued) as Al-Harith Ibn Fudayl never met any of the Prophets companions [29]

So in conclusion this story is not authentic and is fabricated.

References:
[1] Silsilat Al-Ahadeeth Ad-Da'ifah #6013.
[2] Sahih Sirah Al-Nibawiyah pp.335-336.
[3] Al-'Ilal p.175
[4] Al-Kāmil fī al-ḍuʻafāʼ wa-ʻilal al-ḥadīth p.326
[5]Silsilat Al-Ahadeeth Ad-Da'ifah #6013.
[6]Al-'Ilal p.175
[7]Al-Kāmil fī al-ḍuʻafāʼ wa-ʻilal al-ḥadīth p.326
[8]Silsilat Al-Ahadeeth Ad-Da'ifah #6013.
[9]Silsilat Al-Ahadeeth Ad-Da'ifah #6013.
[10]Silsilat Al-Ahadeeth Ad-Da'ifah #6013.
[11] Majmu’ Al-Fatawa 13/346
[12] Silsilat Al-Ahadeeth Ad-Da'ifah #6013.
[13] Ibn Abi Hatim, vol.4 pt.1 p.21[14 al-Dhahbi, Mizan, vol.3 p.110
[15] Ibn Hajr al-‘Asqalani, Tahdhib al-Tahdhib, vol.9 p.366 No.604, Hyderabad, 1326 A.H.cf. Yusuf ‘Abbas Hashmi, Zaynab bint Jahash, ‘Islamic Culture’ vol.XLI, No.1, Hyderabad (India), 1967
[16] al-Dhahbi, Mizan, vol.3 p.110
[17] Ibid., p.111
[18] Ibid. p.110,
Ibn Abi Hatim, vol.4 pt.1. p.21
[19] Ibn Abi Hatim, p.21
[20] Ibn Hajr, Tahdhib, vol.9, p.366, No.604 cf. Hashmi
[21] Ibid., p.366
Ibn Abi Hatim, p.21
[22] al-Dhahbi, Mizan, p.110
[23] Ibid., p.110
Ibn Hajr, Tahdhib, p.366 cf. Hashmi
[24] al-Dhahbi, Mizan, vol.3, p.110
[25] Ibn Hajr, Taqrib al-Tahdhib, vol.2, p.194, Cairo, 1960
[26] Ibn Abi Hatim, vol.4, pt.1, p.21
[27] Ibn Hajr, Tahdhib, vol.9, p.366 cf. Hashmi
[28] Silsilat Al-Ahadeeth Ad-Da'ifah #6013.
[29]Silsilat Al-Ahadeeth Ad-Da'ifah #6013.


ThatMuslimGuy
http://quran-errors.weebly.com/

8
GENERAL TOPICS | BOARD ANNOUNCEMENTS / THE QURAN AND SEMEN PRODUCTION
« on: December 31, 2014, 04:24:37 pm »
AsalamuAlaikum,

A new article I wrote: THE QURAN AND SEMEN PRODUCTION V 1.0 : http://quran-errors.weebly.com/the-quran-and-semen-production.html

ThatMuslimGuy
http://quran-errors.weebly.com/

9
AsalamuAlaikum,

The Full Article: http://quran-errors.blogspot.co.uk/2013/10/requran-scientific-error-mountains-as.html

Formerly, it was thought that mountains were merely protrusions rising above the surface of the Earth. However, scientists realised that this was not actually the case, and that those parts known as the mountain root extended down as far as 10-15 times their own height.

Mountains emerge as a result of the movements and collisions of massive plates forming the Earth's crust. When two plates collide, the stronger one slides under the other, the one on the top bends and forms heights and mountains. The layer beneath proceeds under the ground and makes a deep extension downward. Consequently mountains have a portion stretching downwards, as large as their visible parts on the Earth.

A book entitled Earth is a basic reference textbook in many universities around the world. One of its two authors is Geophysist Professor Emeritus Frank Press. He was the Science Advisor to former US President Jimmy Carter, and for 12 years was the President of the National Academy of Sciences, Washington, DC. His book says that mountains have underlying roots. [1] Another book entitled "How do Mountains form" by Terry A.Hicks also states that mountains have deep roots [2] This is also found in many other sources. [3]

If one takes a look through Academic Sources one finds Geologists speaking about the roots of mountains. For example varying Geologists write:

A three or four mile-high mountain might project a root structure of continental crust thirty or forty miles deep into the surrounding mantle of the Earth. [4]

Cailleux writes:

This shaft of mountain-root serves to support the weight of the overlying mountain, thereby establishing equilibrium or, in the language of the geologist, an isostasy. [5]

Tarbuck and Lutgens write:

The existence of these roots has been confirmed by seismic and gravitational data. [6]
Frank Press and Raymond Silver write:

Continents float because the large volume of less dense continental crust that projects into the denser mantle provides the buoyancy, as shown in Figure 19.6. Note that the crust is thicker under a mountain because a deeper root is needed to float the additional weight of the mountain. [7]

...Isostasy also implies that as a large mountain range forms, it slowly sinks under gravity and the crust bends downward. When enough of a root bulges into the mantle, the mountain floats. [8]

They also write:

Relatively light continental crust projecting into the denser mantle serves as a buoyant root providing "floatation" for the continent. The root is deeper under mountains, where flotation is required to support the heavier load, in accordance with the principle of isostasy. [9]

... The collision of India and Asia is a good example. In this case, the Eurasion Plate is overiding the Indian Plate, creating double thickness of crust and forming the highest mountain range in the world, the Himalayas. The Himalayas are supported isostatically by a crustal root projecting into the denser mantle below. [10]

Brian J.Skimmer and Stephen C.Porter write:

In profile (Fig.16.8b), the crust beneath the mountains resembles icebergs with high peaks, but with massive roots below the waterline. The accuracy of this analogy is demonstrated by the gravity profile across the United States, shown in Figure 16.18c. Negative gravity anomalies are observed where the crust is thickest. The anomalies are caused by the roots of low-density rock beneath the mountains. [11]

 ... Mountains stand high and have roots beneath them because they are comprised of low-density rocks and are supported by the buoyancy of weak, easily deformed but more dense rocks below. [12]

... The negative gravity anomalies over the Sierra, the Rockies, and the Appalachians are due to the roots of low-density rocks beneath these topographic highs. [13]

... Sometimes it is observed that a mountain has too little root for its mass; sometimes, as in the seafloor trenches, it is observed that low density crust has been dragged down to form a root without a mountain mass above it. [14]

The root below the ancient, deeply eroded Appalachians is smaller than the root beneath the younger and high Sierra. [15]

 Under the sub-chapter 13.2 “How do we know mountains have roots?”  academic geologists Gary Smith and Aurora Pun write:

“Airy’s hypothesis predicts that the base of the crust is deepest beneath areas of highest elevation; in other words, mountains should have roots in the mantle…Seismic data demonstrate the presence of thick roots of crust projecting downward into the mantle beneath mountains as predicted by Airy’s model. “ [16]
Christina Reed writes:
Alfred Wegener favoured a combination of the different models. Wegener relied on a thin, dense ocean crust and less dense mountains with deep roots to support the theory of continental drift. [17]
She also writes:
Airy's model suggested that the Himalayas had mountainous roots of material creating a gravitational deficit of low density material... [18]
Kurt Stuwe writes:
Airy estimated that the density of the crust is largely the same in all continental regions and therefore concluded that topographically higher regions, must be compensated by crustal roots at depth. The models of Airy and Pratt still bear their names. Seismic studies in many mountain belts show that most regions of high surface elevation are indeed compensated by significant roots at depth. [19]
Dr Ted Nield writes in response to the question "When did we first find out that mountains had roots...":
Mountains, Airy said, exert less gravitational pull than they should do because they have roots. Their less dense material extends down into the planet, in whose denser interior they float like icebergs in water. Continental masses, Airy said, stand high above the ocean floor because they are buoyant; in their case, floating in a substrate of denser rock. They stand proud, but only because they have much larger roots below. Mountains are higher than plains for the same reason that big icebergs stand taller than small ones. [20]
In another scientific text, the structure of mountains is described as follows:
Where continents are thicker, as in mountain ranges, the crust sinks deeper into the mantle. [21]
Professor Siaveda, a world-renowned underwater geologist, made the following comment in reference to the way that mountains have root-like stalks attaching them to the surface:
The fundamental difference between continental mountains and the oceanic mountains lies in its material... But the common denominator on both mountains are that they have roots to support the mountains. In the case of continental mountains, light-low density material from the mountain is extended down into the earth as a root. In the case of oceanic mountains, there is also light material supporting the mountain as a root... Therefore, the function of the roots are to support the mountains according to the law of Archimedes. [22]
M.J.Selby writes:
G.B Airy in 1855 suggested that the crust of the earth could be likened to rafts of timber floating on water. Thick pieces of timber float higher above the water surface than thin pieces and similarly thick sections of the earth's crust will float on a liquid or plastic substratum of greater density. Airy was suggesting that mountains have a deep root of lower density rock which the plains lack. Four years after Airy published his work, J.H Pratt offered an alternative hypothesis... By this hypothesis rock columns below mountains must have a lower density, because of their greater length, than shorter rock columns beneath plains. Both Airy and Pratt's hypothesis imply that surface irregularities are balanced by differences in density of rocks below the major features (mountains and plains) of the crust. This state of balance is described as the concept of Isostasy. [23]
Karen M.Fisher in an article found on Nature and other sources writes:
When mountains form through the collision of lithospheric plates, uplift of the Earth's surface is accompanied by thickening of the crust, and the buoyancy of these deep crustal roots (relative to the surrounding mantle) is thought to contribute to the support of mountain topography. Once active tectonism ceases, continuing erosion will progressively wear away surface relief. Here I provide new constraints on how crustal roots respond to erosional unloading over very long timescales. In old collisional mountain belts, ratios of surface relief to the thickness of the underlying crustal root are observed to be smaller than in young mountains. On the basis of gravity data, this trend is best explained by a decrease in the buoyancy of the crustal root with greater age since the most recent mountain-building episode—which is consistent with metamorphic reactions 1, 2 produced by long-term cooling. An approximate balance between mountain and root mass anomalies suggests that the continental lithosphere remains weak enough to permit exhumation of crustal roots in response to surface erosion for hundreds of millions of years. The amount of such uplift, however, appears to be significantly reduced by progressive loss of root buoyancy.
Processes such as lithospheric delamination and rifting may strip away the crustal roots of some collisional mountain regions, but substantial crustal roots have survived in many mountain belts over hundreds of millions to billions of years. Unless the lithosphere is mechanically very rigid, post-tectonic erosion of mass from the surface should be accompanied by some uplift of a buoyant crustal root and inflow of mantle. If the lithosphere is very weak, the region should be in local isostatic equilibrium, and the net change in mass over time would be zero. To examine how mountain crustal roots evolve over time, surface relief, crustal thickness and gravity data were compared in young collisional mountain belts and in old orogens where some crustal root is preserved. Crustal thickness was constrained seismically, primarily by refraction and reflection studies but in a few cases by teleseismic receiver function and surface wave analyses. [24]
Karen M.Fisher's articles countlessly speak about Mountain roots.

Balter H. Bucher writes in an article on Nature:
A hundred years after Bouguer's discovery the English astronomer George B. Airy, having measured the gravitative deficiency of the Himalaya Mountains, suggested the correct explanation: the rocks beneath a mountain belt have a lower density than their surroundings. He postulated that below a mountain belt the light granite rock of the outer crust extends far down into the heavier underlying basalt. From this suggestion came the theory that mountains have "roots." Airy suggested that the young mountains and their "roots" float in their environment like icebergs in water, the lighter mountains projecting higher than the heavier ones.
... What is more remarkable is that the discrepancy grows larger as the elevation of the range increases; it reaches a maximum at the crest. This indeed suggests the existence of a mountain "root." Seismic studies provide a clinching proof. At deep levels of the crust beneath the Eastern Alps earthquake waves travel at a noticeably slower rate than at comparably deep levels in other regions, indicating that the light, low-velocity rocks here extend far down to levels normally occupied by denser rocks. In other words, the Alps do have a granitic root.
... the process of lateral compression of the crust which forms mountains forces the granitic part of the crust downward to form a solid root and upward to invade the thick sediments of the mountain forming belt as molten rock. [25]
...Compression of these belts drew out the sediment filled furrows into roots of mountains, and set in motion the physical and chemical processes that transformed part of the sediments into metamorphic rocks and ultimately into granite. [26]
David James writes in an article found on Nature:
Active mountain belts have crustal 'roots' that gravitationally balance the high topography. [27]
Peter Molner writes in "The Structure of Mountain ranges" an article found on Nature:
Airy assumed that the crust is of uniform density but that it is thicker under mountain ranges: like icebergs, mountains are supported by deep roots of buoyant material. [28]
Amy Whitchurch writes in an article found on Nature:
During the simulated plate collision, the crust thickens to create a high mountain range at the surface, while a deep crustal root forms below. Because the pressures at depth are higher, the root undergoes metamorphism and is transformed into eclogite, an unusually dense rock type. The eclogitic root is denser than the underlying mantle, so it sinks further into the mantle. This, in turn, causes localized deformation at the surface above the root, and promotes further crustal thickening and further eclogitization. [29]
These roots are deeply embedded in the ground, thus, mountains have a shape like a peg/stake (see figures 1, 2, 3.4 and 5).


Figure 1: Mountains have deep roots under the surface of the ground. (Earth, Press and Siever, p. 413.)


Figure 2: Schematic section. The mountains, like pegs, have deep roots embedded in the ground. (Anatomy of the Earth, Cailleux, p. 220.)


Figure 3: Another illustration shows how the mountains are peg-like in shape, due to their deep roots. (Earth Science, Tarbuck and Lutgens, p. 158.)


Figure 4: Isostacy: mountain masses deflect a pendulum away from the vertical, but not as much as might be expected. In the diagram, the vertical position is shown by (a); if the mountain were simply a load resting on a uniform crust, it ought to be deflected to (c). However because it has a deep of relatively non-dense rocks, the observed deflection is only to (b). Picture courtesy of Building Planet Earth, Cattermole pg. 35

Figure 5
The eye of man sees nothing more than the relatively small nubbin of a mountain, while a forty-mile shaft of Earth's crust lies invisibly embedded in the deeper, plastic asthenosphere, much like the head of a nail peeking above the surface of a block of wood, riding upon an imperceptible shaft of steel.

Or like a peg.

This is how the Quran has described mountains:

 Have We not made the earth a resting place, and the mountains as pegs/stakes?  (Quran, 78:6-7)

Modern earth sciences have proven that mountains have deep roots under the surface of the ground (see figures 1,2,3,4 and 5) and that these roots can reach several times their elevations above the surface of the ground. [30] Thus the word peg/stake is an accurate description for them.

Dr. Zaghlouul El-Naggar, who has a PHD in Geology from the University of Wales, writes:
That mountains are not just the lofty elevations seen on the surface of the Earth, but their downward extensions in the Earth’s lithosphere (in the form of pegs or pickets) is highly emphasized. In as much as most of the picket (or peg) is hidden in either soil or rock to hold one end of the tent to the ground surface, most of the mountain must be hidden in the Earth’s lithosphere. The term “picket” or “peg” is both literally and scientifically more correct than the term “root” which is currently used for mountains.  [31]


Mount Everest (pictured above),the height of which is approximately 9 km above ground, has a root deeper than 125 km. [32] So the most suitable word to describe mountains on the basis of this information is the word ‘peg/stake,’ since most of a properly set peg/stake is hidden under the surface of the ground. The history of science tells us that the theory of mountains having deep roots  was introduced only in the latter half of the nineteenth century [33] or the beginning of the 20th century. [34]

So in conclusion the Qurans statement is scientifically correct.


References:
[1] Earth, Press and Siever, p. 435. Also see Earth Science, Tarbuck and Lutgens, p. 157.
[2] Terry A. Hicks, How Do Mountains Form?
[3]Earth Science, Tarbuck and Lutgens
Physical Geology, Brian J.Skimmer and Stephen C.Porter
How Does the Earth Work? Physical Geology and the Process of Science. Second Edition. Pearson. 2010
Earth Science, Christina Reed, Willian J.Cannom,
Geodynamics of the Lithosphere, Kurt Stuwe, 2nd Edition, Springer
M. J. Selby, Earth's Changing Surface
[4]Press, Frank and Raymond Siever. 1982. Earth. 3rd ed. San Francisco: W. H. Freeman and Co. p. 435; Cailleux, Andre. 1968. Anatomy of the Earth. New York: McGraw-Hill Book Company. Translated by J.Moody Stuart. pp. 218-222; Tarbuck, Edward J. and Frederick K. Lutgens. 1982. p. 158.
[5] Cailleux, Andre. 1968. Anatomy of the Earth. New York: McGraw-Hill Book Company. Translated by J.Moody Stuart p.222.
[6] Tarbuck, Edward j. and Frederick K. Lutgens. 1982. Earth Science. 3rd ed. Columbus: Charles E. Merril Publishing Company. p. 157.
[7] Earth, Press and Siever, 2nd Edition, p. 490
[8] Earth, Press and Siever, 2nd Edition, p. 490
[9] Earth, Press and Siever, 2nd Edition, p. 489
[10] Earth, Press and Siever, 2nd Edition, p. 512
[11] Physical Geology, Brian J.Skimmer and Stephen C.Porter, p.469
[12] Physical Geology, Brian J.Skimmer and Stephen C.Porter, p.469
[13]Physical Geology, Brian J.Skimmer and Stephen C.Porter, p.459
[14]Physical Geology, Brian J.Skimmer and Stephen C.Porter, p.471
[15]Physical Geology, Brian J.Skimmer and Stephen C.Porter, p.471
[16]How Does the Earth Work? Physical Geology and the Process of Science. Second Edition. Pearson. 2010, pp. 306 – 307.
[17]Earth Science, Christina Reed, Willian J.Cannom, p.39
[18]Earth Science, Christina Reed, Willian J.Cannom, p.40
[19]Geodynamics of the Lithosphere, Kurt Stuwe, 2nd Edition, Springer, p.164
[20] Retrieved from http://www.geolsoc.org.uk/Education-and-Careers/Ask-a-Geologist/Continents-Supercontinents-and-the-Earths-Crust/Mountain-Roots  on 18/10/2013 at 19:49
[21] Carolyn Sheets, Robert Gardner, and Samuel F. Howe, General Science (Newton, MA: Allyn and Bacon Inc.: 1985), 305.
[22] www.beconvinced.com/science/QURANMOUNTAIN.htm.
[23] M. J. Selby, Earth's Changing Surface (Oxford: Clarendon Press: 1985), 32
[24] Retrieved from http://www.nature.com/nature/journal/v417/n6892/full/nature00855.html  on 18/10/2013 at 19:53
[25]The Crust of the Earth, Walter H.Bucher, p. 35 Retreived from http://www.nature.com/scientificamerican/journal/v182/n5/pdf/scientificamerican0550-32.pdf  on 18/10/2013 at 19:56
[26]The Crust of the Earth, Walter H.Bucher, p. 41 Retreived from http://www.nature.com/scientificamerican/journal/v182/n5/pdf/scientificamerican0550-32.pdf  on 18/10/2013 at 19:56
[27] Retrieved from http://www.nature.com/nature/journal/v417/n6892/full/417911a.html on 28/10/2013 at 19:58
[28] Retrieved from http://www.nature.com/scientificamerican/journal/v255/n1/pdf/scientificamerican0786-70.pdf on 18/10/2013 at 20:00. p.72
[29] Geodynamics: Dense mountain roots, Amy Whitchurch, Nature Publication Group. She references Earth Planet. Sci. Lett. 361, 195–207 (2013). Retreived at http://www.nature.com/ngeo/journal/v6/n2/full/ngeo1724.html on 18/10/2013 at 20:05
[30]The Geological Concept of Mountains in the Quran, El-Naggar, p. 5
[31]The Geological Concept of Mountains in the Quran, El-Naggar, p. 7
[32]  www.wamy.co.uk/announcements3.html, from an address by Prof. Zighloul Raghib El-Naggar.
[33]The Geological Concept of Mountains in the Quran, El-Naggar, p. 5
[34]Naomi Oreskes, Plate Tectonics: An Insider’s History Of The Modern Theory Of The Earth

10
AsalamuAlaikum,

Full article: http://quran-errors.blogspot.co.uk/2014/03/does-quran-say-earth-orbits-sun.html

Does the Quran say the Sun orbits the Earth?
[/size]


Many verses of the Quran speak about the orbit of the Sun. For example:



21:33

to top
21:33
Sahih International
And it is He who created the night and the day and the sun and the moon; all [heavenly bodies] in an orbit are swimming.
Muhsin Khan
And He it is Who has created the night and the day, and the sun and the moon, each in an orbit floating.


36:38

to top
36:38
Muhsin Khan
And the sun runs on its fixed course for a term (appointed). That is the Decree of the All-Mighty, the All-Knowing.
Yusuf Ali
And the sun runs his course for a period determined for him: that is the decree of (Him), the Exalted in Might, the All-Knowing.

None of the verses in the Quran state that the Sun orbits the Earth. All the Quranic verses simply detail two things:

1. That the Sun is moving.
2. That it has an orbit.

These two statements are what match with scientific facts.

Quote
The Sun is currently traveling through the Local Interstellar Cloud (near to the G-cloud) in the Local Bubble zone, within the inner rim of the Orion Arm of the Milky Way. Of the 50 nearest stellar systems within 17 light-years from Earth (the closest being a red dwarf named Proxima Centauri at approximately 4.2 light-years away), the Sun ranks fourth in mass. The Sun orbits the center of the Milky Way at a distance of approximately 24000–26000 light-years from the galactic center, completing one clockwise orbit, as viewed from the galactic north pole, in about 225–250 million years. [1]

Although many people quote these Quranic verses, they contain no references to the Sun orbiting the Earth.

References:
[1] Wikipedia article. http://en.wikipedia.org/wiki/Sun

12
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?
[/b][/u]
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.

13
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?
[/size]

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.

14
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.

15
AsalamuAlaikum,

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

Saheeh Hadeeth Regarding Forced Marriage
[/size]

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.

Pages: [1] 2 3 4