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Messages - Sama

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« on: November 16, 2022, 11:17:01 AM »
Wa alaikum assalam
Kindly remove anti-islamic links (not to make free propaganda for Islamophobes) and ask your specific question(s).

« on: November 12, 2022, 10:15:18 AM »
Wa alaikum assalam

Both are called so; but the context tells us everything.

The prophecy of Isaiah 42 about the Prophet:

1. Lives where Kedar the son of Ishmael [Genesis 25:13]
2. Kedar from Arabia [Ezekiel 27:21]
3. Will live besides Sela (mountain in Arabia)
4. He will sing a new song (law)
5. Will be sent from Gentiles not Jews
6. Man of war (Isaiah 42:13)
7. Will be sent to idol worshipers (Isaiah 42:17)

Who is this man?

Have a look here too

« on: August 03, 2022, 10:13:35 AM »
Wa alaikum assalam,

I am not an admin, but you can post your material here.

In Other Religions / Age of marriage in Hinduism
« on: June 12, 2022, 06:50:55 AM »
Historically, there was no minimum age for marriage in India throughout ages. Books considered sacred by Hindus point out that it was common for girls about 6 or 8 years old to be married. 

The laws of Manu also don't forbid that the girl is married before she attains the age of puberty:

88. To a distinguished, handsome suitor (of) equal (caste) should (a father) give his daughter in accordance with the prescribed rule, though she have not attained (the proper age).

The Gautama's Dharmasūtra, which is believed to be the oldest of the four Hindu Dharmasastras, doesn't consider puberty a prerequisite for marriage:

21. A girl should be given in marriage before (she attains the age of) puberty.

    22. He who neglects it, commits sin.

Read more:

« on: June 17, 2021, 11:56:16 PM »
-Scientifically speaking, it's impossible to determine the age of death of a historical figure whose womb is not examined.
-There is nothing that makes his age of death impossible. Allah is All-powerful.

GENERAL TOPICS | BOARD ANNOUNCEMENTS / Re: Our new baby girl, Rahaf :)
« on: December 24, 2020, 05:01:20 AM »
Congratulations brother Osama

May Allah make her a source of happiness for you and your family and help you to raise her as a righteous Muslima  :)

Bismillah IR Rahmaan ir Raheem

Assalaamu Alaikum to all viewers


WE seek refuge with ALLAH against the accursed devils ,;

Take note and SHARE TO OTHERS

From AN NAWAAWI 40 Hadith

post number 6 on HADITH 17

"Verily, Allah has prescribed excellence ... "

"And even a sheep, if you show mercy to it, Allah has mercy on you." The Prophet (peace be upon him) repeated it twice. 1 In another hadith, the Messenger of Allah (peace be upon him) said, "Whoever shows mercy, even while slaughtering a sparrow, Allah will have mercy on him on the Day ofResurrection."2

These are all aspects of slaughtering in the best manner possible, as ordered by the Prophet (peace be upon him) in this hadith.

The Mercy Found in Islamic Slaughtering

Al-Jumuah magazine reported that two professors, Professor Schultz and Hazim, "conducted an experiment to compare the Islamic slaughtering with the stunning required in the so-called humane slaughter." The results of their experiment were reported as follows:

Islamic Method: 1. During the first three seconds after

slaughtering, the EEG [electroencephalograph] did not record

any change, thus indicating that the animal did not feel any

pain during or immediately after the incision.

2. For the following three seconds, the EEG recorded a condition of deep sleep-unconsciousness. This is due to the large quantity of blood gushing out of the body.

3. After this total of six seconds, the EEG recorded zero level, showing no feeling of pain at all.

4. As the brain message (EEG) dropped to zero

level, the heart was still pounding and the body convulsing

vigorously (a reflex action of the spinal cord) driving

maximum blood out of the body.

Stunning: 1. The animals were apparently unconscious soon

after stunning but the EEG showed severe pain immediately

after stunning.

2. The heart of the stunned animal stopped beating earlier than the one slaughtered the Islamic way thus resulting in the retention of more blood in the meat.

The Significance of The Two Examples Mentioned in This Hadith

Al-Sanaani states that the Prophet (peace be upon him) stated the least imaginable examples that one would think of when thinking of ihsaan: even while killing an animal or a human one must exhibit ihsaan.

1 However, there may be a deeper reason as to why the Prophet (peace be upon him) explicitly mentioned these two examples.

Do you have a question?

Please write in in one paragraph because I have a feeling that you are trolling.
I wish I am wrong.

Assalamualaikum brother, how to respond to Christians missionary that said Allah that responsible for created Christianity by letting and misled the people to believe that the person being crucified as a substitute to Jesus appears to them like actually him until they confused and started to follow Christianity ?

The fact that the real problem is that enemies of Jesus tried to kill him. God protected his servant from their evil.

Christ-worshippers on the other hand applied pagan theories of atonement to this good prophet who used to ask them to worship his God alone.

The undeniable truth is that all previous prophets preached absolute monotheism.

Whether a prophet was killed or not is irrelevant.

People are expected to follow the footsteps of their prophets not to apply pagan theories of atonement to them.

It must. Muslims believe that Prophet Jesus is blessed not cursed as Christians claim.

There are many pre-Islamic references that shows how people used to believe that Prophet Jesus was saved by God:

"But in doing these things, they condemn themselves. Yes, they saw me; they punished me. It was another, their father, who drank the gall and the vinegar; it was not I. They struck me with the reed; it was another, Simon, who bore the cross on his shoulder. I was another upon Whom they placed the crown of thorns. But I was rejoicing in the height over all the wealth of the archons and the offspring of their error, of their empty glory. And I was laughing at their ignorance.

And I subjected all their powers. For as I came downward, no one saw me. For I was altering my shapes, changing from form to form. And therefore, when I was at their gates, I assumed their likeness
. "

In this work, Jesus is described as a prophet and not the son of God, while Paul is called "the deceived." Furthermore, the Gospel of Barnabas states that Jesus escaped crucifixion by being raised alive to heaven, while Judas Iscariot the traitor was crucified in his place.
(N.B: Some people doubt the authenticity of this gospel.)

The Cerinthians and later the Basilidians, for example, who were among the first of the early Christian communities, denied that Jesus was crucified...The Carpocratians, another early Christian sect, believed that it was not Jesus who was crucified, but another in his place

The first century scholar Basilides بازيليد and his followers, the Basilidians. They believed that Prophet Jesus was saved from the crucifixion. The beliefs of Basilides matter because he was living very close to the time of the disciples, and there are even traditions that he got these teachings from disciples of Jesus such as Peter.

Christian historians about the era of "Justinian I" 527 to 565 AD:

It's a book by a Christian historian for his fellow Christ-worshippers. Muslims have no business here.

The Christian historian educates his fellow Christ-worshippers that the doctrine of the whole Egypt was that Jesus was saved from crucifixion.

Your claim is baseless. Knowing what scandal awaited him in front of his guests, and what ill-treatment awaited these guests from his own people, Lot was troubled on their account.The woeful day soon started when his people rushed towards him. They were impelled by their desires, rushing like one who has lost self-control. This was the reason for the distress Lot felt on his guests’ account.
When Lot looked at his people coming hurriedly towards his home, intent on abusing him and his guests, he tried to arouse their upright nature and direct them to the opposite sex with whom healthy nature finds pleasure. He was even ready to give his daughters in marriage to those frenzied people to satisfy their maddening desires in a clean, pure way.  All the connotations of purity,psychological and physical, are meant here. Lot’s daughters would provide a proper, sound and natural way for the satisfaction of sexual desire, arousing healthy feelings as well. It is a situation of complete purity, natural as well as moral and religious. Moreover, they are physically purer. The will of the Creator has provided a clean, pure place for the new emerging life.

Lot also tried to appeal to their fear of God, and their sense of propriety in providing hospitality to one’s guests.

الَ يقَوْمِ هَـؤُلاءِ بَنَاتِى هُنَّ أَطْهَرُ لَكُمْ

(He said: "O my people! Here are my daughters (the women of the nation), they are purer for you...'') This was his attempt to direct them to their women, for verily the Prophet is like a father for his nation. Therefore, he tries to guide them to that which is better for them in this life and the Hereafter. This is similar to his statement to them in another verse,
أَتَأْتُونَ الذُّكْرَانَ مِنَ الْعَـلَمِينَ - وَتَذَرُونَ مَا خَلَقَ لَكُمْ رَبُّكُمْ مِّنْ أَزْوَجِكُمْ بَلْ أَنتُمْ قَوْمٌ عَادُونَ

(Go you in unto the males of the nation, and leave those whom Allah has created for you to be your wives Nay, you are a trespassing people!)
By "my daughters" Prophet Lot might have meant either of the two things.
He might have referred to the daughters of the community as "ray daughters" because the relationship of a Prophet to his people is as of a father to his children.
But it is also possible that he aught have meant by this his own daughters.
Anyhow this could not have been an offer of adultery, for the succeeding sentence "..these are purer for you" leaves no room for such a misunderstanding. This makes it quite obvious that Prophet Lot admonished them in this way so as to turn them to the females for the lawful gratification of their sexual desires instead of seeking unnatural ways.

1-Ibn Kharrash accused him, he said:
كذاب متروك يضع الحديث
[Liar, his narrations are abandoned, a fabricator.]
Ibn Kharrash is `Abdul-Rahman bin Yusuf bin Kharrash, he is a Rafidhi.
From his students is ibn `Uqdah who is also a Rafidhi.
The author of Lisan al-Meezan says about him:
بعد هذا فما انتفع بعلمه فلا عتب على حمير الرافضة
[After this, he never benefited from his knowledge, but there is no reproach for the donkeys of the Rafidhah.]
And this Rafidhi’s opinions are rejected as the Rafidhah themselves are liars, and this man weakened narrations  such as “We do not give inheritance, all we leave behind is Sadaqah.”   Although it is authentic and with many chains, he accused one of the  main reliable narrators (Malik bin Uways) of fabricating it, so he is a  hypocrite.

2- They reported from Ibn Ma`een that he said:
كان حفص بن سليمان وأبو بكر بن عياش من أعلم الناس بقراءة عاصم وكان حفص أقرأ من أبي بكر وكان أبو بكر صدوقا وكان حفص كذابا
[Hafs bin Sulayman and Abu Bakr bin  `Ayyash were the most knowledgeable of people in the recitation of  `Asim, Hafs was better than Abu Bakr at it but Abu Bakr was trustworthy  and Hafs was a liar.]
The one who narrated the above is Ibn  Mihraz Ahmad bin Muhammad al-Baghdadi and he is from the weaker  students, so what he reports is not acceptable if it conflicts with the  major students of the man.
As for the reliable and best students of  ibn Ma`een such as `Uthman bin Sa`eed al-Darimy and abu Qudamah  al-Sarkhasi, they reported from him that he said:
ليس بثقة
[Not relied upon.]
In Tareekh Baghdad we read from the reliable narrators the following:
علي بن الحسين بن حيان قال وجدت في كتاب  أبي بخط يده قال أبو زكريا يعني يحيى بن معين زعم أيوب بن متوكل قال أبو  عمر البزاز أصح قراءة من أبي بكر بن عياش وأبو بكر أوثق من أبي عمر
[`Ali bin al-Husayn bin Hayyan said: I  found in my father’s book, in his own handwriting that he said: abu  Zakariyah Yahya bin Ma`een, Ayyub bin al-Mutawakkil stated, abu `Umar  al-Bazzaz (Hafs) has better recitation than Abu Bakr bin `Ayyash, and  Abu Bakr is more reliable than abu `Umar.]
الليث بن عبيد أنه قال : سمعت يحيى بن  معين يقول : أبو عمر البزاز صاحب القراءة ليس بثقة ، هو أصح قراءة من أبي  بكر بن عياش ، وأبو بكر أوثق منه
[al-Layth bin `Ubayd that he said: I  heard Yahya bin Ma`een say: abu `Umar al-Bazzaz (Hafs) is a man of  recitation, not reliable, his recitation is better than Abu Bakr bin  `Ayyash, and Abu Bakr is more reliable.]
So notice how there is no mention of him saying “Liar”.

3- If, for the sake of the argument, we would accept Ibn  Mihraz narration from Ibn Maieen, which is NOT authentic;
Lying in the (Arabic) language may refer to "the error".
 Ibn Hibban - may God have mercy on him - said: “And the people of Hijaz call the error a lie.” [13] Ibn Hajar said in the tarjamah of Bard Mawla Saeed bin Al-Musayyib: "Ibn Habban" said in "Al-Thiqat": "Some of the thiqat (trustworthy) can make mistakes and the people of Al-Hijaz call the error a lie", I said: - That is, Ibn Hajar -: This means the words of his master: Do not lie to me, as Ikrama lied to Ibn Abbas - may God be pleased with them. [14]

Lane's lexicon:

فالكذب في اللغة قد يطلق على الخطأ قال ابن حبان – رحمه الله - :" وأهل الحجاز يسمون الخطأ كذباً "[13] وقال ابن حجر في ترجمة برد مولى سعيد بن المسيب :" قال ابن حبان في الثقات :" كان من الثقات كان يخطيء ، وأهل الحجاز يسمون الخطأ كذباً ، قلت : - أي ابن حجر - : يعني قول مولاه : لا تكذب علي كما كذب عكرمة على ابن عباس – رضي الله عنهما " [14].
انظر على سبيل المثال تاج العروس للزبيدي ولسان العرب لابن منظور وتهذيب اللغة للأزهري وغيرها
قال ابن منظور رحمه الله تعالى في لسان العرب 1/709 : وفي حديث صلاة  الوتر كذب أبو محمد ( رضي الله تعالى عنه ) أي أخطأ ؛ سماه كذبا لأنه يشبهه  في كونه ضد الصواب كما أن الكذب ضد الصدق ، وإن افترقا من حيث النية  والقصد لأن الكاذب يعلم أن ما يقوله كذب ، والمخطىء لا يعلم ، وهذا الرجل  ليس بمخبر ، وإنما قاله باجتهاد أداه إلى أن الوتر واجب ، والاجتهاد لا  يدخله الكذب وإنما يدخله الخطأ ، وأبو محمد ( رضي الله عنه ) صحابي واسمه  مسعود بن زيد .
وقد استعملت العرب الكذب في موضع الخطأ ، وأنشد بيت الأخطل : كذبتك  عينُك أم رأيت بواسط ٍ , وقال ذو الرمة : وما في سمعه كذب , وفي حديث عروة ،  قيل له : إن ابن عباس ( رضي الله عنهما ) يقول إن النبي صلى الله عليه  وسلم لبث بمكة بضع عشرة سنة ، فقال : كذب ، أي أخطأ .
ومنه قول عمران لسمرة ( رضي الله تعالى عنهما ) حين قال : المغمى عليه  يصلي مع كل صلاة صلاة ً حتى يقضيها ، فقال : كذبتَ ولكنه يصليهن معا ، أي  أخطأت َ .انتهى من لسان العرب----

4- All the scholars and Imams of Rijal  and Hadith, such as al-Hakim, ibn `Adi, ibn al-Jawzi, al-Bayhaqi, abu  Hatim, abu Zur`ah, Ahmad bin Hanbal, al-Nasa’ee, al-Jawzajani, ibn  Hajar, al-Dhahabi, al-Saji, ibn al-Madeeni, al-Bukhari ect…
When they talked about Hafs’s narrations  they said that he was either acceptable or weak or abandoned or  unreliable or that they avoided writing what he narrates, not one of  them said the man was a liar or fabricator.

In conclusion;
It is established that he  is weak in narration and this is agreed upon,
As for him being a liar or fabricator, this is not accepted.

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