Answering Christianity Research Center

SCIENCE OF HADITH(ACCORDING TO SUNNI):

Islam, the Arabic word Sunnah has come to denote the way Prophet Muhammad (S), the Messenger of Allah, lived his life. The Sunnah is the second source of Islamic jurisprudence, the first being the Qur’an. Both sources are indispensable; one cannot practice Islam without consulting both of them. The Arabic word hadith (pl. ahadith) is very similar to Sunnah, but not identical. A hadith is a narration about the life of the Prophet (S) or what he approved - as opposed to his life itself, which is the Sunnah as already mentioned.
In M. M. Azami's Studies in Hadith Methodology and Literature, the following precise definition of a hadith is given,

According to Muhaddithiin [scholars of hadith -ed.] it stands for 'what was transmitted on the authority of the Prophet, his deeds, sayings, tacit approval, or description of his sifaat (features) meaning his physical appearance. However, physical appearance of the Prophet is not included in the definition used by the jurists.'

Thus hadith literature means the literature, which consists of the narrations of the life of the Prophet and the things approved by him. However, the term was used sometimes in much broader sense to cover the narrations about the Companions [of the Prophet -ed.] and Successors [to the Companions -ed.] as well.

The explosion of Islam in the 7th and 8th centuries confronted Islamic scholars with a daunting task: to preserve the knowledge of the Sunnah of the Prophet (S). Hence the science of hadith evaluation was born.

The promise of Allah

The promise made by Allah (SWT) in Qur'an 15:9 is obviously fulfilled in the undisputed purity of the Qur'anic text throughout the fourteen centuries since its revelation. However, what is often forgotten by many Muslims is that the divine promise also includes, by necessity, the Sunnah of the Prophet (PBUH), because the Sunnah is the practical example of the implementation of the Qur'anic guidance, the wisdom taught to the Prophet (PBUH) along with the scripture, and neither the Qur'an nor the Sunnah can be understood correctly without the other.

Allah (SWT) preserved the Sunnah by enabling the companions and those after them to memorize, write down and pass on the statements of the Prophet (PBUH), and the descriptions of his way, as well as to continue the blessings of practicing the Sunnah.

Later, as the purity of the knowledge of the Sunnah became threatened, Allah (SWT) caused the Muslim Ummah to produce individuals with exceptional memory skills and analytical expertise, who travelled tirelessly to collect thousands of narrations and distinguish the true words of prophetic wisdom from those corrupted by weak memories, from forgeries by unscrupulous liars, and from the statements of the large number of Ulama (scholars), the companions and those who followed their way. All of this was achieved through precise attention to the words narrated, and detailed familiarity with the biographies of the thousands of reporters of hadith.

The methodology of the expert scholars of hadith in assessing the narrations and sorting out the genuine from the mistaken and fabricated, for ms the subject matter of the science of hadith. In this article a brief discussion is given of the terminology and classifications of hadith.

Components of Hadith
A hadith is composed of three parts (see the figure [below]):




Matn (text), isnad (chain of reporters), and taraf (the part, or the beginning sentence, of the text which refers to the sayings, actions or characteristics of the Prophet (PBUH), or his concurrence with others action). The authenticity of the hadith depends on the reliability of its reporters, and the linkage among them.

Classifications of Hadith

A number of classifications of hadith have been made. Five of these classifications are shown in the figure [below], and are briefly described subsequently.



1)According to the reference to a particular authority

Four types of hadith can be identified.
Qudsi - Divine; a revelation from Allah (SWT); relayed with the words of the Prophet (PBUH).
Marfu - elevated; a narration from the Prophet (PBUH), e.g. I heard the Prophet (PBUH) saying ...
Mauquf- stopped: a narration from a companion only, e.g., we were commanded to ...
Maqtu' - severed: a narration from a successor

It invites his attention to the history of those who purchased the punishment of Hell in exchange for the comforts of this world. It tells him of those who were granted the entry into Paradise for having led a life of purity.

Briefly put, the Qur'an prepares man for attaining salvation both in this world and the next through obedience to the Divine commandments.





2)According to the links of Isnad - interrupted or uninterrupted

Six categories can be identified.
Musnad - supported: a hadith which is reported by a traditionalist, based on what he learned from his teacher at a time of life suitable for learning; similarly - in turn - for each teacher until the isnad reaches a well known companion, who in turn, reports from the Prophet (PBUH).
Mutassil - continuous: a hadith with an uninterrupted isnad which goes back only to a companion or successor.
Mursal - hurried: if the link between the successor and the Prophet (PBUH) is missing, e.g. when a successor says "The Prophet said...".
Munqati - broken: is a hadith whose link anywhere before the successor (i.e., closer to the traditionalist recording the hadith) is missing.
Mu'adal - perplexing: is a hadith whose reporter omits two or more consecutive reporters in the isnad.
Mu'allaq - hanging: is a hadith whose reporter omits the whole isnad and quotes the Prophet (PBUH) directly (i.e., the link is missing at the beginning).


3)According to the number of reporters involved in each stage of Isnad

Five categories of hadith can be identified:
Mutawatir - Consecutive: is a hadith which is reported by such a large number of people that they cannot be expected to agree upon a lie, all of them together.
Ahad - isolated: is a hadith which is narrated by people whose number does not reach that of the mutawatir.
It is further classified into:
Mash'hur - famous: hadith reported by more than two reporters.
Aziz - rare, strong: at any stage in the isnad, only two reporters are found to narrate the hadith.
Gharib - strange: At some stage of the Isnad, only one reporter is found relating it.


4)According to the nature of the text and isnad

Munkar - denounced: is a hadith which is reported by a weak narrator, and whose narration goes against another authentic hadith.
Mudraj - interpolated: an addition by a reporter to the text of the hadith being narrated.


5)According to the reliability and memory of the reporters
 
This provides the final verdict on a hadith - four categories can be identified:
Sahih - sound. Imam Al-shafi'i states the following requiremetts for a hadith, which is not mutawatir, to be acceptable "each reporter should be trustworthy in his religion; he should be known to be truthtul in his narrating, to understand what he narrates, to know how a different expression can alter the meaning, and to report the wording of the hadith verbatim, not only its meaning".
Hasan - good: is the one where its source is known and its reporters are unambiguous.
Da'if - weak: a hadith which fails to reach the status of hasan. Usually, the weakness is: a) one of discontinuity in the isnad, in which case the hadith could be - according to the nature of the discontinuity - munqati (broken), mu'allaq (hanging), mu'dal (perplexing), or mursal (hurried), or b) one of the reporters having a disparaged character, such as due to his telling lies, excessive mistakes, opposition to the narration of more reliable sources, involvement in innovation, or ambiguity surrounding his person.
Maudu' - fabricated or forged: is a hadith whose text goes against the established norms of the Prophet's sayings, or its reporters include a liar. Fabricated hadith are also recognized by external evidence related to a discrepancy found in the dates or times of a particular incident.


 Other Resources For Hadith :-
Sahih Bukhari : http://www.quraan.com/Bukhari/Default.asp
Sahih Muslim : http://www.quraan.com/Muslim/Default.asp
An Nawwawis 40 Hadith : http://www.quraan.com/Nawawi/Default.asp
40 Hadith Qudsi : http://www.quraan.com/Qudsi/Default.asp
Maliks Muwatta : http://www.quraan.com/Malik/Default.asp

Has Christ ever claimed that he was one person amongst the triple God-head of the Trinity? Is there any evidence in the Bible to the effect that he did make such a claim? Let us examine the matter.

Father, Son and Holy sprit

The following verses from the Gospel according to Matthew have been produced as evidence in support of the Trinity: "Therefore go and make disciples of all nations, baptising them in the name of the Father and of the Son and of the Holy Spirit, and teaching them to obey everything I have commanded you. And surely I will be with you always, to the very end of the age." (Matthew 28:19,20)

These verses are, however, not the proofs for Trinity. Indeed, these verses are better suited as criticism against the Trinity. The only thing that is evident from these verses is that there are three entities namely the Father, the Son and the Holy Spirit. However, it is not given to understand here that these three are one. If these three were indeed the three personages of the One God then it should have been made clear in the verses themselves or Christ should have declared it himself. Why did Christ, who taught concerning the Father, Son and the Holy Spirit, not say himself that these three were the personages of the One God? Is it that Christ had covered up the 'fact' that these three were one from the masses? No. That can never be. The Messiah, who had come as the very messenger of truth would never have covered up anything which he himself knew and which would have served as the means of salvation for his people. He, who had shown the truth and the way, had never abstained from conveying to the masses any belief that would have provided life eternal itself. Yet he had never given out - not even once - the slightest hint of the doctrine of Trinity. It is evident from this itself that the idea of the Trinity does not fall into that group of fundamental beliefs which would serve to provide for eternal life.

'I and the Father are One'

Some have asked the question as to whether Christ had not himself said that "I and the Father are one." (John 10:30) and whether this does not then imply that he and God were, indeed, two parts of the same and single entity. Let us examine this verse in all its completeness. "My sheep listen to my voice; I know them, and they follow me. I give them eternal life, and they shall never perish; no one can snatch them out of my hand. My Father, who has given them to me, is greater than all; no one can snatch them out of my Father's hand. I and the Father are one." (John 10:27-30)

There is not even a single indication anywhere in these verses which serve to convincingly present the claim that both Jesus and the Father belong to the triple parts of the same Divine essence. If that is so, then why has it been said here that "I and the Father are one" ?

Observe another of the statements from the Gospel of John: "... that all of them may be one, Father, just as You are in me and I am in You. May they also be in us so that the world may believe that You have sent me. I have given them the glory that You gave me, that they may be one as we are one: I in them and You in me. May they be brought to complete unity to let the world know that You sent me and: have loved them even as You have loved me." (John 17:21-23)

In these verses it has been said that not only is God one in Christ alone, but the followers too constitute this oneness with God. If it is claimed that Christ is one in a triple God-head based on the aforementioned statement, "I and the Father are one", it must then be conceded, again on the basis of the above mentioned statement, that the followers of Christ, too, will find an existence within the Divine essence. It is then not the oneness in essence which is mentioned in these verses, but the oneness in ideal and belief. Here, it is the Greek word hen which has been translated as 'one'. This word is never the oneness in essence; it is the oneness in the attitude of co-operation that is implied here.

The saying of Christ that "I and the Father are one" is merely similar in intent to the saying used in the Malayalam language to the effect that "We both are bound to each other (in purpose)." Both Christ and the Father, who are involved in conveying the Divine message are, indeed, one. The followers of Christ, who accept it and attain to life eternal are also members in that communion. It is the communion of the Father, the prophet and of the apostles.

'He who has seen me has seen the father'

Some have asked based on the saying of Jesus, "he who has seen me has seen whether he could not, indeed, be God. Can man ever see God? The fact is that this can never be. Both the Old and the New Testaments have thrown light on this reality. Look at what the book of Exodus quotes Jehovah as having told Moses: "But , he said, 'you cannot see My Face, for no-one may see Me and live.'" (Exodus 33:20) If Christ was, indeed, God, then it would not have been possible for the masses to have seen him. As for Christ, he had lived as one seen by the people and as one seeing them in turn.

What then is the implication of the statement that "he who has seen me has seen father"? Examine this statement in full. "Philip said, 'Lord show us the Father and that will be enough for us.'

Jesus answered: 'Don't you know me, Philip, even after I have been among you such a long time? Anyone who has seen me has seen the Father. How can you say, 'Show us the Father'? " (John 14:8,9). Here Christ has made it clear that none can at any time ever see God and that it is through Jesus that one must come to know God Himself.

Look at what John himself has to say, "No-one has ever seen God, but God, through His only Son, who is at the Father's side, has made him known." (John 1:18). Look at this verse in particular. The phrase used has been that 'No one has ever seen God.' There is no two opinion concerning the fact that this was written after Christ. This has been stated by John who only knew that the people had seen Christ. This means that John had never believed that Jesus Christ was God. Indeed, in the usage of 'God' Christ was never included. Of that we may be certain. It is, therefore, clear that John was a person who knew nothing of the God of the Trinity.

Divine truth was made manifest through Jesus. For he is the messenger of God. Indeed it is simply because of that anyone who knew Jesus came to know of God as well. This means that the son has made him (God) manifest. (John 1:18). This is the essence of the saying of Christ that ' he who has seen me has seen the father. Even when Christ said that "the words that ye hear are not mine, but of the Father who hath sent me" (John 14:24), it was the same message that is being conveyed.

Son of God

Another of the claims has been that as Christ has declared himself to be the son of God and that as his followers never discouraged the practice of calling him as such, it must follow that he did, indeed, possess such divinity. Whenever the Bible does make use of the term 'Son of God' it is necessary, firstly, to examine the meaning that has been intended there. The only Biblical meaning that can be conferred upon the term 'Son of God' is a man, particularly appointed by God Himself. Paul had written that "As many as are led by the spirit of God, they are the sons of God." (Romans 8:14)

The term 'Son of God' has been, therefore, reserved only for the elect of God. This has been the usage both in the Old and the New Testaments. Christ himself has made this clear. "If he called them 'gods' to whom the word of God came - and the Scripture cannot be broken - what about the one whom the Father set apart as His very own and sent into the world? Why then do you accuse me of blasphemy because I said, 'I am God's Son'?" (John 10:35,36). This would then mean that even as the God of the Israelites had referred to those to whom the Book was revealed as being gods, so was Christ, the messenger, who was sent into the world for the purpose of the guidance called the 'Son of God'.

It can be seen that the term 'Son of God' has been employed as a way of addressing right from the Old Testament itself. In fact, Jacob, Solomon, Ephraim and David: all are the sons of God in the language of the Old Testament.

"Then say to Pharaoh, 'This is what the LORD says: Israel is my firstborn son, ..." (Exodus 4:22)

"I will be his father, and he shall be My son. When he does wrong, I will punish him with the rod of men, with floggings inflicted by men." (Samuel 7:14)

"They will come with weeping; they will pray as I bring them back. I will lead them beside streams of water on a level path where they will not stumble, because I am Israel's father, and Ephraim is my firstborn son." (Jeremiah 31:9)

"I will proclaim the decree of the LORD: He said to me, 'You are My son; today I have become your Father.'" (Psalm 2:7)

If it is contended that Christ is one in the three personages of the Divine Trinity for the reason that he has been addressed as the son of God, then it must also be conceded that all the prophets in the Old Testament, who were referred to as the sons of God, must all be the personages of the Divine essence as well. But that is not all. The New Testament refers to all those who believe in Christ as the sons of God. Writes John, "Yet to all who received him, to those who believed in his name, he gave the right to become children of God" (John 1:12). If Christ is, indeed, one person in the essence of the God of the Trinity because he is the Son of God, then it must follow that the apostles, too, who were conferred the right to be the sons of God, must find their membership in the same essence as well.

Matthew has made it clear as to who it is that are entitled to be known as the sons of God. "Blessed are the peace-makers, for they will be called sons of God." (Matthew 5:9). However, none among the peace-makers have raised the claim of being a part of the Divine Essence.

The Miraculous Birth

We have understood that Christ had never claimed to be God or that he was one personage in the God of the Trinity or even that he was the begotten son of God. It is also claimed that he was the son of God as he was born without a father. If that is so, then it must be Adam, who was born without a father and a mother, who is more entitled, than Jesus, to be the son of God! In fact, the Bible does introduce Adam as being the son of God (Luke 3:38). Is it possible to accept Adam as a personage in the essence of God on the premise that he has been recognized as the son of God?

The Bible introduces Melchizedec, the high priest, as one who has neither beginning nor end. Look at what Paul has to write about Melchizedec, the King of Salem, the high priest of God: "Without father or mother, without genealogy, without beginning of days or end of life, like the Son of God he remains a priest forever." (Hebrews 7:3) If it is claimed that Christ was the son of God simply because he was born without a father, it must then be conceded that Melchizedec, who has neither father nor mother, no beginning or end, was even more deserving than Christ in being the son of God. At this rate the number of personages within the divine essence can only but increase. Indeed, the doctrine of Trinity will very well change into a multiplicity of the divine unity!

The Holy Prophet

Who was Christ? This question still remains to be answered. He had himself never claimed to be God or even to be the begotten son of God. Then what was it that he actually did claim?

Read through the statements concerning Christ which have come up in the New Testament. He has been referred to as the 'Son of God' in a very limited number of occasions within the Gospels. This epithette has been, however, used more frequently in the writings of Paul. The Gospels have, on the other hand, referred to Jesus as the 'Son of Man' 63 times.

Yes .... Christ was, indeed, the Son of Man. A man who was subject, like every one of us, to the feelings of hunger, thirst and other emotions. A man great in the sense that he had laboured to sacrifice all his desires for the sake of God's pleasure. A messenger who had striven to his utmost to lead the Children of Israel along that path of Truth and virtue. That which he uttered was but the revelation of God. He said, "He who does not love me will not obey my teaching. These words you hear are not my own; they belong to the Father who sent me." (John 14:24) He had performed many a miracle. These were, however, shown by God. Christ had made clear the fact that he could do nothing of himself except that which God had taught him." .... 'I tell you the truth, the Son can do nothing by himself; he can do only what he sees his Father doing, because whatever the Father does the Son also does." (John 5:19)

Christ was, indeed, a very human messenger. A messenger like Abraham, Ishmael, Jacob, Moses and Joseph. He was the guide of the Children of Israel. He was innocent of sin; a great individual who had persevered to guide society along the path of righteousness by his own example. He was not God; nor even the son of God. Nor yet one in the three personages of the Trinity. He was but a messenger; a very human messenger.

The Complete Man

Examine the New Testament. We see, therein, Christ, the man. If we study the accounts from his birth onwards. We cannot arrive at a picture that is different from that of a human being.

- Jesus is born as the descendent of Abraham and David (Luke 2:21).

- Jesus is circumcised (Luke 2:21).

- Jesus is breast-fed (Luke 11:27).

- Jesus travels on back of the ass (Matthew 21:5).

- Jesus takes food and drink (Matthew 11:19).

- A homeless Jesus (Matthew 8:20).

- Jesus uses clothing (John 19:23).

- Jesus has brothers and sisters (Matthew 13:35).

- The knowledge of Jesus increases with his age (Luke 21:40).

- Jesus, of his own self, can do nothing (John 5:30).

- Jesus is unaware of the time of fruition of the Fig tree (Mark 11:12).

- Jesus exercises obedience through his patience (Ebriar 5:8).

- Jesus experiences hunger (Mark 11:12).

- Jesus experiences thirst (John 19:28).

- Jesus sleeps (Matthew 8:24).

- Jesus is fatigued in a journey (John 4:6).

- Jesus sighs in anxiety (John 11:33).

- Jesus weeps (John 11:35).

- Jesus grieves (Matthew 26:37).

- Jesus exerts his strength (John 2:13).

- Jesus exhorts unto the taking up of the sword (Luke 22:36).

- Jesus fears the Jews (John 18:12,13).

- Jesus is betrayed (John 18:2).

- Jesus is captured (John 18:12,13)

- Jesus is humiliated (Matthew 26:67)

- Jesus is beaten (John 18:22)

- Jesus fears death (Mark 14:36).

- Jesus prays to God (Matthew 26:42).

- A messenger from heaven appears so that Jesus may be strengthened (Luke 22:43).

Let us now think. Is Jesus God or was he human?

Common sense answers that he is, indeed, human. A great messenger!

The Holy Quran had been right all along: "O people of the Book! Commit no excesses in your religion: nor say of Allah aught but the truth. Christ Jesus the son of Mary was (no more than) a messenger of Allah, and his Word, which He bestowed on Mary, and a Spirit proceeding from Him: so believe in Allah and His Messengers. Say not 'Three': desist: it will be better for you: for Allah is One God: glory be to Him: (Far Exalted is He) above having a son. To Him belong all things in the heavens and on earth. And enough is Allah as a Disposer of affairs." (Quran 4:171)

@So are you saying who so ever know the truth should not let the truth set him/her free................

I AM NOT SAYS LIKE THAT ,BUT I SAYS "SHE HAS A CHANCE TO LEAVE THE
COUNTRY MARRY THE MAN AS HER WISH" ,

@why most muslims  will
tell you that islam is a tolerant religion that holds the view that there should be no compulsion .

YES THAT CORRECT

@they force people to become a muslim while at the same time threatens anyone who might leave with death.

NO FORCED CONVERSION:

2:256  Let there be no compulsion in religion: Truth stands out clear from error.
2: 272. Not upon you (Muhammad SAW) is their guidance, but Allah guides whom He wills. And whatever you spend in good, it is for yourselves, when you spend not except seeking Allah’s Countenance. And whatever you spend in good, it will be repaid to you in full, and you shall not be wronged.
4:28 “If then they turn away, We have not sent thee as a guard
over them. Thy duty is but to convey (the message).
5: 92. And obey Allah and the Messenger (Muhammad SAW), and beware (of even coming near to drinking or gambling or AlAnsâb, or AlAzlâm, etc.) and fear Allah. Then if you turn away, you should know that it is Our Messenger's duty to convey (the Message) in the clearest way.
6: 48. And We send not the Messengers but as givers of glad tidings and as warners. So whosoever believes and does righteous good deeds, upon such shall come no fear, nor shall they grieve.
6: 66. But your people (O Muhammad SAW) have denied it (the Qur'ân) though it is the truth. Say: "I am not responsible for your affairs."
67. For every news there is a fact, i.e. for everything there is an appointed term (and it is also said that for every deed there is a recompense) and you will come to know.
68. And when you (Muhammad SAW) see those who engage in a false conversation about Our Verses (of the Qur'ân) by mocking at them, stay away from them till they turn to another topic. And if Shaitân (Satan) causes you to forget, then after the remembrance sit not you in the company of those people who are the Zâlimûn
69. Those who fear Allah, keep their duty to Him and avoid evil are not responsible for them (the disbelievers) in any case, but (their duty) is to remind them, that they may avoid that (mockery at the Qur'ân). 
70. And leave alone those who take their religion as play and amusement, and are deceived by the life of this world. But remind (them) with it (the Qur'ân) lest a person be given up to destruction for that which he has earned, when he will find for himself no protector or intercessor besides Allah, and even if he offers every ransom, it will not be accepted from him. Such are they who are given up to destruction because of that which they have earned. For them will be a drink of boiling water and a painful torment because they used to disbelieve.
7: 51. "Who took their religion as an amusement and play, and the life of the world deceived them." So this Day We shall forget them as they forgot their meeting of this Day, and as they used to reject Our Ayât (proofs, evidences, verses, lessons, signs, revelations, etc.).
7: 188. Say (O Muhammad SAW): "I possess no power of benefit or hurt to myself except as Allah wills. If I had the knowledge of the Ghaib (unseen), I should have secured for myself an abundance of wealth, and no evil should have touched me. I am but a Warner, and a bringer of glad tidings unto people who believe."
9: 129. . But if they turn away, say (O Muhammad SAW): "Allah is sufficient for me. Lâ ilâha illa Huwa (none has the right to be worshipped but He), in Him I put my trust and He is the Lord of the Mighty Throne."
10: 41. And if they belie you, say: "For me are my deeds and for you are your deeds! You are innocent of what I do, and I am innocent of what you do!"
10: 99. And had your Lord willed, those on earth would have believed, all of them together. So, will you (O Muhammad SAW) then compel mankind, until they become believers.
10: 108. . Say: "O you mankind! Now truth (i.e. the Qur'ân and Prophet Muhammad SAW), has come to you from your Lord. So whosoever receives guidance, he does so for the good of his own self, and whosoever goes astray, he does so to his own loss, and I am not (set) over you as a Wakîl (disposer of affairs to oblige you for guidance)."
11:12…But you are only a Warner……

Does "Islam" really mean to force someone to Islam or else kill him?

Some anti-Islamic Arabic speaking people say that the word "Islam" means particularly to "surrender".  This is a clear lie, because "Islam" in Arabic means "submission".

Islam is derived from the word Salam which means peace.  When someone says "as'SALAMu alaikum", he is saying may peace be upon you, or peace be upon you.  Islam is not istislam.  "istislam" means surrender, like in wars when your enemy surrenders.  Islam means submission, and it is only used for submitting yourself to GOD Almighty and not to man.   You can't submit yourself to me for instance.  That is prohibited in Islam.   

There are words that are related to the word "Islam", such as "Aslam" which means to convert to Islam.  If I tell you you are better off to aslam to Islam, it means that you are better off to convert to Islam or submit yourself to Islam to be saved by Allah Almighty at the Day of Judgment. 

"Tasleem" means to give or turn in, but it is not derived from the word Salam.  "Islam" is only used when referring to Allah Almighty and the religion of Islam.  It has nothing to do with compulsion.  Plus compulsion is not allowed in Islam anyway:


WHO R FORCED TO BELIEF:
Deuteronomy
Chapter 13
KJV
 
1 If there arise among you a prophet, or a dreamer of dreams, and giveth thee a sign or a wonder, 2 And the sign or the wonder come to pass, whereof he spake unto thee, saying, Let us go after other gods, which thou hast not known, and let us serve them; 3 Thou shalt not hearken unto the words of that prophet, or that dreamer of dreams: for the LORD your God proveth you, to know whether ye love the LORD your God with all your heart and with all your soul. 4 Ye shall walk after the LORD your God, and fear him, and keep his commandments, and obey his voice, and ye shall serve him, and cleave unto him. 5 And that prophet, or that dreamer of dreams, shall be put to death; because he hath spoken to turn you away from the LORD your God, which brought you out of the land of Egypt, and redeemed you out of the house of bondage, to thrust thee out of the way which the LORD thy God commanded thee to walk in. So shalt thou put the evil away from the midst of thee.
 
6 If thy brother, the son of thy mother, or thy son, or thy daughter, or the wife of thy bosom, or thy friend, which is as thine own soul, entice thee secretly, saying, Let us go and serve other gods, which thou hast not known, thou, nor thy fathers; 7 Namely, of the gods of the people which are round about you, nigh unto thee, or far off from thee, from the one end of the earth even unto the other end of the earth; 8 Thou shalt not consent unto him, nor hearken unto him; neither shall thine eye pity him, neither shalt thou spare, neither shalt thou conceal him: 9 But thou shalt surely kill him; thine hand shall be first upon him to put him to death, and afterwards the hand of all the people. 10 And thou shalt stone him with stones, that he die; because he hath sought to thrust thee away from the LORD thy God, which brought thee out of the land of Egypt, from the house of bondage. 11 And all Israel shall hear, and fear, and shall do no more any such wickedness as this is among you.
 
12 If thou shalt hear say in one of thy cities, which the LORD thy God hath given thee to dwell there, saying, 13 Certain men, the children of Belial, are gone out from among you, and have withdrawn the inhabitants of their city, saying, Let us go and serve other gods, which ye have not known; 14 Then shalt thou inquire, and make search, and ask diligently; and, behold, if it be truth, and the thing certain, that such abomination is wrought among you; 15 Thou shalt surely smite the inhabitants of that city with the edge of the sword, destroying it utterly, and all that is therein, and the cattle thereof, with the edge of the sword. 16 And thou shalt gather all the spoil of it into the midst of the street thereof, and shalt burn with fire the city, and all the spoil thereof every whit, for the LORD thy God: and it shall be an heap for ever; it shall not be built again. 17 And there shall cleave nought of the cursed thing to thine hand: that the LORD may turn from the fierceness of his anger, and show thee mercy, and have compassion upon thee, and multiply thee, as he hath sworn unto thy fathers; 18 When thou shalt hearken to the voice of the LORD thy God, to keep all his commandments which I command thee this day, to do that which is right in the eyes of the LORD thy God.


Let us look at Deuteronomy 13:6-9 "If your very own brother, or your son or daughter, or the wife you love, or your closest friend secretly entices you, saying: Let us go and worship other gods (gods that neither you nor your fathers have known, gods of the peoples around you, whether near or far, from one end of the land to the other, or gods of other religions), do not yield to him or listen to him. Show him no pity. Do not spare him or shield him. You must certainly put him to death. Your hand must be the first in putting him to death, and then the hands of all the people."

Also let us look at Deuteronomy 17:3-5 "And he should go and worship other gods and bow down to them or to the sun or the moon or all the army of the heavens, .....and you must stone such one with stones and such one must die."

This verse was sent to me by Yusif 65; may Allah Almighty always be pleased with him:  2 Chronicles 15:13 "All who would not seek the LORD, the God of Israel, were to be put to death, whether small or great, man or woman."

Matthew 15:1-9
1 Then some Pharisees and teachers of the law came to Jesus from Jerusalem and asked,
2 "Why do your disciples break the tradition of the elders? They don't wash their hands before they eat!"
3 Jesus replied, "And why do you break the command of God for the sake of your tradition?
4 For God said, 'Honor your father and mother' and 'Anyone who curses his father or mother must be put to death.'

KILLING WOMEN/CHILDREN FOR DISOBEY THE GOD:

Numbers 31: 7-18 :
 
They attacked Midian just as the LORD had commanded Moses, and they killed all the men.  All five of the Midianite kings – Evi, Rekem, Zur, Hur, and Reba – died in the battle.  They also killed Balaam son of Beor with the sword.  Then the Israelite army captured the Midianite women and children and seized their cattle and flocks and all their wealth as plunder.  They burned all the towns and villages where the Midianites had lived.  After they had gathered the plunder and captives, both people and animals, they brought them all to Moses and Eleazar the priest, and to the whole community of Israel, which was camped on the plains of Moab beside the Jordan River, across from Jericho.
 
    Moses, Eleazar the priest, and all the leaders of the people went to meet them outside the camp.  But Moses was furious with all the military commanders who had returned from the battle.  "Why have you let all the women live?" he demanded.  "These are the very ones who followed Balaam's advice and caused the people of Israel to rebel against the LORD at Mount Peor.  They are the ones who caused the plague to strike the LORD's people.  Now kill all the boys and all the women who have slept with a man.  Only the young girls who are virgins may live; you may keep them for yourselves.

Deuteronomy 3:3-6

So the LORD our God delivered Og also, king of Bashan, with all his people into our hand, and we smote them until no survivor was left. We captured all his cities at that time; there was not a city which we did not take from them: sixty cities, all the region of Argob, the kingdom of Og in Bashan. All these were cities fortified with high walls, gates and bars, besides a great many unwalled towns. We utterly destroyed them, as we did to Sihon king of Heshbon, utterly destroying the men, women and children of every city. (NASB)

1 Samuel 15:3,8

Now go, attack the Amalekites and totally destroy everything that belongs to them. Do not spare them; put to death men and women, children and infants, cattle and sheep, camels and donkeys.' " … He took Agag king of the Amalekites alive, and all his people he totally destroyed with the sword.(NIV)

 

Sex is a divine gift. Its foremost function amongst living creature
is reproduction. It is also true that in the case of man, besides
reproduction, his mental health, shappiness of family life , peacefull
social life : all are linked to sexuality. In availing of a sexual behaviour
that is not in keeping with the divine guidelines, the mental health of
the individual, solidarity of the family and social structure will be
adversely affected. Moreover, such extra-marital relations will lead
to the affliction by sexually transmitted diseases which will eventually
end in the degeneration of society. Indeed, those who have learned of
this through experience have been the very people who claim for
themselves the status of being the spokespersons of modern civilisation.
Islam teaches that if two individuals are to have sexual relations
with each other they are to do so only through the contract of marriage.
Apart from that all other relations are bound to create problems and
damage. It will also destroy the very fabric of all values in society. It
will cast the seeds of suspicion within one’s marital life. Such suspicion
will then create cracks within the rapport between hearts. It disrupts
family relations - it will even gravely affect the mental health of future
generations.
As for the state of western societies, it is even
worse. The greatest social problem there continues to be the girls who
become pregnant at a very tender age. Another important issue with
which the government continues to grapple is the problem of illegitimate
children. However the situation there is such that these issues are not
considered as problematic at all. Social scientists, however, warn that
such violations of behavioural norms lead to the collapse of the institution
of the family and consequently create social problems of a grave nature
which will, in the long run, end in the total chaos and destruction of the
western world.
Islam has never envisioned such a society. Islam has striven for
the creation of a society wherein a peaceful family environment and
marital relationship prevails.
To that end, Islam considers that all sexual relations outside of
wedlock are to be prohibited. For that reason the Qur'an recommends
strict penal laws which serve to eliminate such sexual relations.
Conceding the fact that the sexual impulse is, indeed, one of the most
powerful of instincts, it is necessary, nevertheless, to check man, in
the exercise of that impulse, with equally compelling measures. Indeed,
herein lies the great relevance of the punishments in the Qur'an.

MUSLIM GIRL MARRING WITH NON MUSLIM MEN PROHIBITED BY THE LAW OF ISLAM,IT IS PUNISHABLE OFFENCE ,SHE WAS A CITIZEN OF SUDAN,SHE KNOW THE LAW ,THEN WHY SHE BROKEN IT ? SHE HAS A CHANCE TO LEAVE THE COUNTRY MARRY THE MAN AS HER WISH,BUT SHE NOT UTILIZE IT,ISLAMIC LAW IS NOT FOR CHILD GAME ,ITS STRICT ,IT FOR SOCIETY NOT FOR PERSON,IF THEY FORGIVE IT ,MAY BE 1000 Meriam
Yahia Ibrahim ARISE FROM THERE  ........
______________________________________________________________________________________________

THIS TOO
http://islamhinduism.com/

@God allowed the spirit to speak lie out of Ahab's prophets mouth not God's chosen prophet note that............

THAT IS GOD MISGUIDE THE WRONG PEOPLE,GOD NEVER THEM RIGHT PATH.............
"Make these people close-minded. Plug their ears. Shut their eyes. Otherwise, they may see with their eyes, hear with their ears, understand with their minds, and return and be healed."(Isaiah 6:10)

"Why, O LORD, do You cause us to stray from Your ways And harden our heart from fearing You? Return for the sake of Your servants, the tribes of Your heritage."(Isaiah 63:17)

"This is why they could not believe: Isaiah also said, He has blinded their eyes and hardened their heart, so that they might not perceive with their eyes, and understand with their mind and turn, and I would heal them." (John 12:39-40)

"As it is written, "To this day God has put them into deep sleep. Their eyes do not see, and their ears do not hear."(Romans 11:8)
"At that time Jesus said, "I praise you, Father, Lord of heaven and earth, because you have hidden these things from wise and intelligent people and have revealed them to infants. Yes, Father, because this is what was pleasing to you." (Matthew 11:25-16)
"For the one living in Maroth is waiting for good: for evil has come down from the Lord to the doorways of Jerusalem." (Micah 1:12, Bible in Basic English)
Jeremiah 4:10

Then I said, "Ah, Sovereign LORD, how completely you have deceived (nasha) this people and Jerusalem by saying, 'You will have peace,' when the sword is at our throats." 

@U NEVER RESPOND THE VERSES :John 4:24 ESV /

God is spirit, and those who worship him must worship in spirit and truth.”
IF GOD HIMSELF  A SPIRIT ,THEN WHAT THE REQUIREMENT OF " the Spirit searches everything, even the depths of God" SO THAT LEADS GOD SEARCHING FOR GOD,IS IT?

OTHER VERSES SAYS HOLY SPIRIT GREATER THAN GOD:
 Verily I say unto you, All sins shall be forgiven unto the sons of men, and blasphemies wherewith soever they shall blaspheme:  29 But he that shall blaspheme against the Holy Ghost hath never forgiveness, but is in danger of eternal damnation (Mark 3:28-29)
JESUS DON'T KNOW THE TRUTH:(HE NEVER ACHIEVE THE COMPLETE DEPTH OF GOD)
Mark 24: 32-36:
 32 Now learn a parable of the fig tree; When his branch is yet tender, and putteth forth leaves, ye know that summer is nigh: 33 So likewise ye, when ye shall see all these things, know that it is near, even at the doors. 34 Verily I say unto you, This generation shall not pass, till all these things be fulfilled. 35 Heaven and earth shall pass away, but my words shall not pass away. 36 But of that day and hour knoweth no man, no, not the angels of heaven, but my Father only

John 10:29 which reads as follows:
 
My Father, which gave them me, is greater than all; and no man is able to pluck them out of my Father's hand.

THAT IS MOST SUPERIOR GOD CAN UNDERSTAND DEPTH OF THE GOD IS IT?
ANY PERSON IS THERE IN HISTORY OF CHRISTIANITY TO UNDERSTAND THE COMPLETE DEPTH OF GOD?

 
 

The Qur'an is, indeed, a book that guides people to the way of
morality and virtue. In fact, it is the Qur'an, and the Qur'an alone,
which can claim the distinction of being a book which transformed a
society that was steeped in wine, debauchery and warfare into a
people who became the staunchest advocates and practitioners of
morality and virtue within a short span of just twenty- three years.
However, to any who has had even a cursory reading of the Qur'an, it
is clear that to say Muhammad (e) had written the Qur'an for the
cause of moral revivalism and had then attributed it to God is to say
something without any foundation.Observe the facts mentioned below:
One: There have been no two opinions about the fact that
Muhammad (e) was truthful. It is illogical, therefore, to assume that
such a one as he would then, in the name of moral revival, attribute a
blatant falsehood in the name of God. It is unbelievable that a person
who persevered for the cause of morality would then committ, for the
same cause, a gross immorality. What, indeed, can be a greater sin
than attributing lies in the name of God?
Two: The Qur'an itself has declared that the worst transgressor
is the one who invents lies in the name of the Lord Creator and the
one who writes something and then says that it is from God. “Who
can be more wicked than one who inventeth a lie against Allah,
or saith, ‘I have received inspiration,’ when he hath received
none, or (again) who saith, ‘I can reveal the like of what Allah
hath revealed’?” (6:93). If the Qur'an is, indeed, Muhammad’s own
work, then the ‘most wicked’ one mentioned in this verse must
necessarily be he himself. Will he have condescended to describe
himself as the “most wicked” and to preserve it in writing too?
Three: God has cursed those who write with their own hands
and then attribute it to God. “Then woe to those who write the Book
with their own hands, and then say: ‘This is from Allah’.” (2:79).
If the Qur'an is, indeed, the work of Muhammad (e), then this curse is
most applicable to him . Consider this : to makes one’s own composition;
then to proceed to curse one’s own self. Is this believable?
Four: The Qur'an is not a book that was revealed all at once.
The verses of the Qur'an were, in fact, revealed over a long period of
twenty- three years and, that too, under varying circumstances. Indeed,
in some cases, the verses of the Qur'an were revealed as a direct answer
to the questions posed by the people. There are, in the Qur'an, around
fifteen occasions wherein the verses which employ the style “they
ask thee (O Muhammad) concerning...” and “Say (O
Muhammad)...” have been used. It is evident from this that there
were occasions when the Prophet could not provide a satisfactory
answer to the questions of the people on a topic and that it was only
later, with the revelation of the verses of the Qur'an, that this became
possible. If the composition of the Qur'an was, indeed, the work of the
Prophet, who sought to bring about a moral revival, he would have
been able to answer the questions of the people as and when they
arose. For instance, if it was the Prophet’s intention to save the people
from the evils of drinking and gambling, he could have straightaway
declared them to be sinful.Instead, that was not done; without making
his own statement and he awaited the arrival of the divine revelation.
It was only after the revelation of the divine verses that he sought to
take action against these evils.
Five: There are certain Qur'anic verses which seek to correct
Prophet Muhammad (e). The verses of the Qur'an (80:1-10) which
criticized the action of the Prophet when he did not receive the blind
Abdulla bin Ummi Makthoom with warmth and respect owing to his
being engaged in discussion with the leaders of the Quraysh, are only
too well-known. In the Battle of Uhud wherein the Muslims had
suffered great losses, the Prophet too had received a number of
injuries. After the battle he had cursed some of the disbelievers and
had mentioned to himself thus, “How will a people, who injure their
own prophet, ever progress ?” Immediately was the verse of the
Qur'an, which sought to correct the Prophet, revealed : “Not for thee,
(but for Allah), is the decision: Whether He turn in mercy to
them, or punish them; for they are indeed wrong-doers.” (3:128)
If the Qur'an was really the composition of the Prophet, which he had
made for the moral transformation of the people, would there have
been verses in the Qur'an which criticized his own actions?