Showing posts with label Companions. Show all posts
Showing posts with label Companions. Show all posts

Friday, 29 July 2016

Explanation Hadith of Blind Man Killing His Slave for Insulting Prophet Muhammad


You may have come across a Hadith where a blind man kills his female slave with an axe after she reviles (abuses/insults) the Prophet p. There are different versions but the basis of the story is authentic.

Sadly, at least one anti-Islam critic on the internet has began to use the Hadith, which he found in Bulugh-al-Maram, for an explanation for an axe attack on people on a train in Germany by a teenaged Afghan refugee. It's so disingenuous or ignorant to misuse such a Hadith to lend Islamic validity to such a terrorist attack.

Watch this video to see his claims and a response to his claims with regards to the motives of the terrorist and concerning the Hadith itself.


If the video does not play, this video is also uploaded here

Quick focus on the possible motives of the Afghan refugee terrorist

The critic links a flag which the refugee had in his home to his motives. The flag is not evidence for the motive of the attack. Why not focus on the more realistic speculation (i.e. he is a traumatised refugee who had mental problems)?

In fact, investigators are even speculating the man had psychological problems:

Investigators have speculated that the death of a close friend in Afghanistan may have left him traumatised and psychologically vulnerable.A psychiatrist currently treating traumatised refugees, many of whom have fled war zones and endured perilous journeys of thousands of miles, said that currently clinical evidence does not support a connection between traumatisation and vulnerability to the messages of extremists.

A 2015 report by Germany's chamber of psychotherapists found that half of refugees who entered the country are experiencing psychological distress and mental illness resulting from trauma.

These figures are reflected in the sample Richter is working with.

"More than 40% of them have psychological illnesses due to their experiences while fleeing their home countries," she said, with post-traumatic stress disorder, depression and insomnia among the most common problem [IBTIMES]

In fact, Germany has had a similar attack recently in which no evidence was found that the attacker was motivated by religion but rather it was due to his psychological and drug problems (see the video above for the news report on this event)


How about the Hadith in Sunan Abu Dawud?

Looks like the critic did a key word search for "axe" in a Hadith database as the attacker used an axe.

The critic finds one Hadith, for which he completely overlooks the context, in his haste to try and link this suspected mentally disturbed person with Islamic teaching. If he had looked at the longer Hadith of the same event he would have got the context.

When the woman was found there was a public investigation into the matter in order to punish the one who killed her...


This story is indicative of the justice with which the Muslims dealt with the people of the Book, which was enjoined in the sharee’ah of the Prophet (peace and blessings of Allaah be upon him), who was a mercy to the worlds. The rights of the Jews who are under Muslim rule are guaranteed and protected, and it is not permissible to transgress against them by causing them any annoyance or harm. Hence when the people found a Jewish woman who had been killed they were alarmed and referred the matter to the Prophet (peace and blessings of Allaah be upon him), who had made the covenant with them and guaranteed them security, and who did not take the jizyah from them. He got angry and adjured the Muslims by Allaah to find out who had done this deed, so that he could determine his punishment and judge his case. But when he found out that she had transgressed the covenant several times by reviling the Messenger of Allaah (peace and blessings of Allaah be upon him) and impugning him, she forfeited all her rights and deserved the hadd punishment of execution which is imposed by sharee’ah on everyone who reviles the Prophet (peace and blessings of Allaah be upon him), whether he is a Muslim, a dhimmi or a mu’aahid (non-Muslim living under Muslim rule), because impugning the status of the Prophets is kufr or disbelief in Allaah the Almighty, and a transgression of every sacred limit and right and covenant, and a major betrayal which deserves the greatest punishment.  [IslamQA]


When the man confessed and explained what happened the Prophet simply made a pronouncement on whether blood money/retaliation for her was due.


The Prophet (peace and blessings of Allaah be upon him) did not choose to kill her in this manner, but because she deserved to be executed as a hadd punishment for breaking the covenant and reviling the Prophet (peace and blessings of Allaah be upon him), he did not demand qisaas* from her killer.


*Qisaas is retaliation in kind


That's all - he was not endorsing vigilante killings and encouraging people to chop up random people on trains (it's so ignorant/disingenuous to try and link it as such).


And in any case, think about it.

The Afghan refugee started killing random people in a non Muslim state Even if one was to try and link his act of terror to that Hadith it fails for three reasons:

1. That act was a terrorist attack on random people - terrorism is forbidden in Sharia

2. It was in a land where Sharia Hadd punishments would not apply

3. It would have been a vigilante attack (there was no trial or judge involved) - vigilantism is not allowed in Islam


Killing Dhimmis?

As for killing a dhimmi unlawfully, it is major sin, and the warning concerning that is very stern, as was proven in Saheeh al-Bukhaari (3166) from ‘Abd-Allaah ibn ‘Amr (may Allaah be pleased with him) who narrated that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever killed a mu’aahid will not smell the fragrance of Paradise, although its fragrance may be detected from a distance of forty years’ travel.” Imam al-Bukhaari included this report in a chapter in his Saheeh entitled “Chapter: the sin of one who kills a mu’aahid unlawfully.” [IslamQA]



Follow this discussion on IslamQA for more information:
https://islamqa.info/en/111252


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Monday, 16 May 2016

Did Abu Bakr and Umar Slap Their Daughters?


A comment on a Hadith which may be confusing some people. This Hadith has Abu Bakr "slap" Aisha and Umar "slap" Hafsa. However, I did a brief search of the Arabic word used in the hadith - the word used for slapped - on an Arabic website. The website said the word وجاء is like طعن.  I checked this word which the site gave as a synonym and it doesn't mean slap - it seems more like poke.

There's also a forum discussion saying it doesn't mean slap but poke here. Here's the relevant bit from the comment explaining it:

The translation of the Hadith is wrong because the word which was used in the Hadith, in Arabic is " فوجأت " which means I poked or hit. This is a form of teaching or alerting about an incident you do not approve besides this is an act that does not cause harm at all.

Example: If your brother does something wrong or you knew he is doing something wrong, you may come to him and poke him with your hand on his waist or shoulder as a way to show your frustration and disapproval for what he does. The same applies here..


Notice the word slapped is used in this translation:

Jabir b. 'Abdullah (Allah be pleased with them) reported:
Abu Bakr (Allah be pleased with him) came and sought permission to see Allah's Messenger (ﷺ). He found people sitting at his door and none amongst them had been granted permission, but it was granted to Abu Bakr and he went in. Then came 'Umar and he sought permission and it was granted to him, and he found Allah's Apostle (ﷺ) sitting sad and silent with his wives around him. He (Hadrat 'Umar) said: I would say something which would make the Prophet (ﷺ) laugh, so he said: Messenger of Allah, I wish you had seen (the treatment meted out to) the daughter ofKhadija when you asked me some money, and I got up and slapped her on her neck. Allah's Messenger (mav peace be upon him) laughed and said: They are around me as you see, asking for extra money. Abu Bakr (Allah be pleased with him) then got up went to 'A'isha (Allah be pleased with her) and slapped her on the neck, and 'Umar stood up before Hafsa and slapped her saying: You ask Allah's Messenger (ﷺ) which he does not possess. They said: By Allah, we do not ask Allah's Messenger (ﷺ) for anything he does not possess. Then he withdrew from them for a month or for twenty-nine days. Then this verse was revealed to him:" Prophet: Say to thy wives... for a mighty reward" (xxxiii. 28). He then went first to 'A'isha (Allah be pleased with her) and said: I want to propound something to you, 'A'isha, but wish no hasty reply before you consult your parents. She said: Messenger of Allah, what is that? He (the Holy Prophet) recited to her the verse, whereupon she said: Is it about you that I should consult my parents, Messenger of Allah? Nay, I choose Allah, His Messenger, and the Last Abode; but I ask you not to tell any of your wives what I have said He replied: Not one of them will ask me without my informing her. God did not send me to be harsh, or cause harm, but He has sent me to teach and make things easy.

However, in this translation (from the site where I looked into the Arabic word) in their English translation they do not use the word slap but rather poke:

Abu Bakr once came and sought permission to see the Messenger of Allaah, sallallaahu ‘alayhi wa sallam. He found people sitting at his door and none amongst them had been granted permission, but it was granted to Abu Bakr and he went in. Then came ‘Umar and he sought permission, and it was granted to him, and he found the Messenger of Allaah, sallallaahu ‘alayhi wa sallam, sitting, sad and silent, with his wives around him. He [‘Umar] said,  “I wanted to say something which would make the Prophet, sallallaahu ‘alayhi wa sallam, laugh, so he said, “Messenger of Allaah, I wish you had seen [the treatment meted out to] the daughter of Khaarijah [i.e., his wife] when she asked me for some money;  I got up and poked her on her neck.” The Messenger of Allaah, sallallaahu ‘alayhi wa sallam, laughed and said:“They are around me, as you see, asking for provision.” Abu Bakr then got up, went to ‘Aa’ishah, may Allaah be pleased with her, and poked her on the neck, and ‘Umar stood up in front of Hafsah and poked her saying, “You ask the Messenger of Allaah for that which he does not possess?” They said, “By Allaah, we do not ask the Messenger of Allaah for anything that he does not possess.” Then he withdrew from them for a month or for twenty-nine days after which this verse was revealed to him

I think it would be extremely unwise and unfair to say they slapped their daughters (to hurt them) in the light of this information.


A comment on a Hadith in Sunan Abu Dawud

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Saturday, 2 April 2016

Did Peter Believe in the Trinity?

A Trinitarian Christian apologist made the claim Peter believed in the Trinity yet if we examine Acts 2:22 and Acts 10:38 we see Peter is attributed with quotes which indicate he did not have Trinitarian beliefs. It's very difficult to believe a Trinitarian would speak like this.

In Acts 2:22 we see a comment attributed to Peter where he clearly distinguishes between God and Jesus. He states Jesus was a man (not a god-man or God) and he attributes the ability to perform miracles to God not to Jesus.

Fellow Israelites, listen to this: Jesus of Nazareth was a man accredited by God to you by miracles, wonders and signs, which God did among you through him, as you yourselves know. [Acts 2:22]

Acts 10:38 attributes another comment to Peter. Again, we see Peter differentiated between Jesus and God. Note at the end, it states God was with Jesus. It does not say Jesus was God.


how God anointed Jesus of Nazareth with the Holy Spirit and power, and how he went around doing good and healing all who were under the power of the devil, because God was with him.

A Trinitarian does not speak like this.

Here's a video refuting a Scottish Trinitarian who shockingly claimed Peter was a Trinitarian

Was St Peter a Trinitarian or Unitarian?


If this video does not play, it has also been uploaded here

Ijaz Ahmad of Calling Christians shared valuable citations on the historical Peter:

“It is one of the inscrutable ironies of Christianity’s humble beginnings that we know so little about Jesus of Nazareth’s leading disciple— the one identified in the Gospel of Matthew as the “rock” on whom Jesus would build his church, listed in later Christian tradition as Rome’s first bishop, and one of its two apostolic martyrs at the hands of Emperor Nero. But who was this man, and what happened to him? Any conventional quest for a “historical Peter” runs into the ground rather swiftly.”

“Yet they remain remarkably vague or silent about many of the things we would like to know about this apostle’s origin, character, missionary career, and death. Why would these sources show such a lack of interest in the fate of such a prominent apostle? This can only leave the modern reader frustrated and mystified. The historical Peter himself left virtually nothing in writing, and even less of archaeological interest— whether in his native Galilee, in Jerusalem or Caesarea, in Antioch or Corinth.”

“Among the numerous extant writings in his name, there are of course two short and remarkably different letters of uncertain date and origin in the NT. Beyond that, we have a bewildering range of apocryphal sources, styled as written by or about him, dating from the second through (at least) the sixth century. The authenticity of these documents remains contested among scholars of diverse critical presuppositions. On perusing the scholarly secondary literature, it seems hard to dispel the impression that the vast majority of leading specialists on both sides of the Atlantic now regard neither of the NT’s two Petrine letters as coming from Peter’s own pen.” Bockmuehl, Markus (2012-11-01). Simon Peter in Scripture and Memory: The New Testament Apostle in the Early Church (p. 3-4). Baker Publishing Group. Kindle Edition


Clearly there is very little material to draw upon concerning Peter. Are Trinitarians really being faithful to the evidence when they claim Peter was a Trinitarian? No. My message to Trinitarian Christians, don't rely on apologists for the Trinity. Look into matters for yourself. Research. Pray (to God alone) about things.

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Monday, 31 August 2015

Koine Greek Analysis: Did the Disciples Worship Jesus p? Ali Ataie.


Trinitarian Christians claim the disciples worshipped Jesus p yet we see a linguistic analysis of the Greek shows us something different. The word in question proskuneo does no refer to worship. Proskuneo is a reference to kissing the hand (i.e. showing reverence and respect, not worship). In the Bible the same verb, proskuneo, is used to show respect to Jewish priests and Angels.

The Greek word for worship which is only due to God is latreuo.



If the video does not play, please see:https://www.youtube.com/watch?v=Ye4NBtX5Yb4

Latreuo

Definition

to serve for hire
to serve, minister to, either to the gods or men and used alike of slaves and freemen
in the NT, to render religious service or homage, to worship
to perform sacred services, to offer gifts, to worship God in the observance of the rites instituted for his worship
of priests, to officiate, to discharge the sacred office

http://www.biblestudytools.com/lexicons/greek/nas/latreuo.html


Proskuneo

Definition

to kiss the hand to (towards) one, in token of reverence
among the Orientals, esp. the Persians, to fall upon the knees and touch the ground with the forehead as an expression of profound reverence
in the NT by kneeling or prostration to do homage (to one) or make obeisance, whether in order to express respect or to make supplication
used of homage shown to men and beings of superior rank
to the Jewish high priests
to God
to Christ
to heavenly beings
to demons

http://www.biblestudytools.com/lexicons/greek/nas/proskuneo.html

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Wednesday, 19 August 2015

How The Companions of Prophet Muhammad Received Ahaadeeth in Terms of Both Isnaad & Matn (Bassam Zawadi)


Did the critical methods of hadeeth verification come much later in Islamic history or were they implemented by the Sahabah themselves? The answer is the latter. 

Below, we will briefly look at some examples of how the Sahabah would critically test the veracity of ahaadeeth they received in terms of isnaad. This section will be broken down into the following subsections:
1) Comparing & Contrasting With Other Testimonies

2) Ensuring Their Best That They Heard The Hadeeth Themselves

3) Requesting the Reiteration of a Hadeeth out of Vigilance

4) Polite Confrontation 

5) Asking Narrators to Take Oaths

6) Ensuring they Know the Narrators

We will then take a brief look at some examples of how they would critically examine the ahaadeth in terms of matn. This section would be broken down into the following subsections:
1) Examining the Hadeeth in Light of the Qur'an
2) Examining the Hadeeth in Light of the Sunnah


Critical Verification of Isnaad:


1) Comparing & Contrasting With Other Testimonies

Below we could see examples of the Sahaabah verifying the statements of people with others for the sake of attaining a higher level of certainty…
Miswar b. Makhrama reported that 'Umar b. Khattab consulted people about the diyat of abortion of an unborn child. Mughira b. Shu'ba said:

I bear witness to the fact that Allah's Messenger (ﷺ) gave judgment about it that a good quality of slave or female slave should be given for it. Thereupon 'Umar said: Bring one who may bear witness to you. Then Muhammad b. Maslama bore witness to him.
 [Saheeh Muslim, Book 16, Hadith 4174]
Nafi' narrated that it was said to Ibn 'Umar that Abu Huraira reported to have heard Allah's Messenger (ﷺ) as saying:

He who follows the bier, for him is the reward of one qirat. Ibn 'Umar said: Abu Huraira narrated it too often. So he sent (a messenger to) 'A'isha to ascertain (the fact). She ('A'isha) testified Abu Huraira. Ibn 'Umar said: We missed so many qirats.
 [Saheeh Muslim, Book 4, Hadith 2066]
2) Ensuring Their Best That They Heard The Hadeeth Themselves

The Sahabah would at times take turns in going to listen to the Prophet (peace be upon him), as they valued the importance of hearing the hadeeth from the Prophet themselves...
Narrated `Umar:

My Ansari neighbor from Bani Umaiya bin Zaid who used to live at `Awali Al-Medina and used to visit the Prophet (ﷺ) by turns. He used to go one day and I another day. When I went I used to bring the news of that day regarding the Divine Inspiration and other things, and when he went, he used to do the same for me.[Saheeh Bukhari, Vol. 1, Book 3, Hadith 89]
3) Requesting the Reiteration of a Hadeeth out of Vigilance

The Sahabah would add times ask for a narrator to repeat the hadeeth he narrated once again in order to confirm that they heard the hadeeth accurately from him...
Narrated `Abdullah bin `Amr:

I heard the Prophet (ﷺ) saying, "Allah will not deprive you of knowledge after he has given it to you, but it will be taken away through the death of the religious learned men with their knowledge. Then there will remain ignorant people who, when consulted, will give verdicts according to their opinions whereby they will mislead others and go astray." I related it to 'A'isha, the wife of the Prophet, may Allah bless him and grant him peace. Then 'Abdullah ibn 'Amr went on hajj later and she said, 'Nephew, go to 'Abdullah and ask him to confirm for me what you related from him.' I went and asked him and he related to me the like of what he had related before. I went back to 'A'isha and told her. She was surprised and said, 'By Allah, 'Abdullah ibn 'Amr has indeed remembered!'" [Saheeh Bukhari, Vol. 9, Book 92, Hadith 410]
4) Polite Confrontation 

The Sahabah would not shy away from politely confronting an individual in order to verify that person's transmission of a hadeeth...
Nafi' reported that Ibn 'Umar told him that a person of the tribe of Laith said that Abu Sa'id al-Kludri narrated it (the above-mentioned hadith) from the Messenger of Allah (ﷺ) in a narration of Qutaiba. So 'Abdullah (b. 'Umar) and Nafi' went along with him, and in the hadith transmitted by Ibn Rumh (the words are) that Nafi' said:
'Abdullah (b. 'Umar) went and I along with the person belonging to Banu Laith entered (the house) of Sa'id al-Khudri, and he ('Abdullah b. Umar) said: I have been informed that you say that Allah's Messenger (ﷺ) forbade the sale of silver with silver except in case of like for like, and sale of gold for gold except in case of like for like. Abu Sa'id pointed towards this eyes and his ears with his fingers and said: My eyes saw, and my ears listened to Allah's Messenger (ﷺ) saying: Do not sell gold for gold, and do not sell silver for silver except in case of like for like, and do not increase something of it upon something, and do not sell for ready money something, not present, but hand to hand.[Saheeh Muslim, Book 10, Hadith 3846]
5) Asking Narrators to Take Oaths

As an extra precaution, the Sahabah would sometimes ask narrators to take an oath in order to entice the narrator to be 100% sure of what's he saying before he narrates any hadeeth...
Then there stood before him 'Abida Salmani who said: Commander of the Believers, by Allah, besides Whom there is no god but He, (tell me) whether you heard this hadith from the Messenger of Allah (ﷺ). He said: Yes, by Allah, besides Whom there is no god but He. He asked him to take an oath thrice and he took the oath. [Saheeh Muslim, Book 5, Hadith 2333]
It was narrated that ‘Ali bin Abu Talib said:

“If I heard a Hadith from the Messenger of Allah (ﷺ), Allah benefited me with it as much as He willed, and if I heard it from anyone else, I would ask him to swear me an oath, then if he swore an oath I would believe him. Abu Bakr told me and Abu Bakr spoke the truth that the Messenger of Allah (ﷺ) said: ‘There is no man who commits a sin then he performs ablution and does it well, then he prays two Rak’ah,’ (one of the narrators) Mis’ar said: ‘then performs prayer and seeks the forgiveness of Allah, but Allah will forgive him.’
 [Sunan Ibn Majah, Vol. 1, Book 5, Hadith 1395]
6) Ensuring they Know the Narrators

Speaks for itself...
Abū Ayyūb Sulaymān bin Ubayd Allah al-Ghaylānī narrated to us, Abū Āmir, meaning al-Aqadī, narrated to us, Rabāh narrated to us, on authority of Qays bin Sa’d, on authority of Mujāhid, he said Bushayr ul-Adawī came to Ibn Abbās then he set about narrating to him, saying:

‘The Messenger of Allah, peace and blessings of Allah upon him, said…’, ‘the Messenger of Allah, peace and blessings of Allah upon him, said…’. Then it seemed that Ibn Abbās was not listening to his Ḥadīth and not reflecting on them, so [Bushayr] said: ‘Oh Ibn Abbās, why is it that I see you not listening to my Ḥadīth? I narrate to you on authority of the Messenger of Allah, peace and blessings of Allah upon him, however you are not listening’. Ibn Abbās said: ‘Indeed once upon a time we would listen to a man saying, ‘the Messenger of Allah, peace and blessings of Allah upon him, said…’ rushing towards him with our eyes and harkening towards him with our ears; then when the people took the difficult and the docile we no longer took from people except those whom we knew’.
 [Saheeh Muslim, Introduction]
Critical Verification of Matn:


1) Examining the Hadeeth in Light of the Qur'an

Here's an example of Aisha expressing skepticism of a statement attributed to the Prophet peace be upon him because she believed it conflicted with one of the verses in the Qur'an...
When 'Umar was wounded, Suhaib came walling: Alas, for the brother! alas for the companion! 'Umar said: O Suhaib, do you wail for me, whereas the Messenger of Allah (ﷺ) said:" The dead would be punished on account of the lamentation of the (members of his family)"? Ibn 'Abbas said: When 'Umar died I made a mention of it to 'A'isha. She said: May Allah have mercy upon 'Umar! I swear by Allah that Allah's Messenger (ﷺ) never said that Allah would punish the believer because of the weeping (of any one of the members of his family), but he said that Allah would increase the punishment of the unbeliever because of the weeping of his family over him. 'A'isha said: The Qur'an is enough for you (when it states):" No bearer of burden will bear another's burden" (vi. 164). Thereupon Ibn 'Abbas said: Allah is He Who has caused laughter and weeping. Ibn Abu Mulaika said: By Allah, Ibn 'Umar said nothing. [Saheeh Bukhari, Book 4, Hadith 2023]
2) Examining the Hadeeth in Light of the Sunnah

Here's an example of Aisha expressing skepticism of a statement attributed to the Prophet peace be upon him because she believed it conflicted with his Sunnah...
It was mentioned before 'A'isha that prayer is invalidated (in case of passing) of a dog, an ass and a woman (before the worshiper, when he is not screened). Upon this 'A'isha said: You likened us to the asses and the dogs. By Allah I saw the Messenger of Allah (ﷺ) saying prayer while I lay on the bedstead interposing between him and the Qibla. When I felt the need, I did not like to wit to front (of the Holy Prophet) and perturb the Messenger of Allah (ﷺ) and quietly moved out from under its (i. e. of the bedstead) legs. [Saheeh Muslim, Book 4, Hadith 1038]
Conclusion

Many of the basic modes of hadeeth verification were not invented by scholars who came later, but were rather adhered to by the Sahabah themselves. This demonstrated their sharp intellectual skills, in addition to their sincerity to obtain the truth and nothing but that. Muslim scholars from generation to generation have been carrying this blessed torch of intellectual honesty and continue to do so until this day.

Taken from: http://www.ahlalhdeeth.com/vbe/showthread.php?t=17863

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Friday, 15 May 2015

Are Your Family Non Muslims?


Abu Bakr (radi Allahu ‘anhu) was the only major Companion whose entire immediate family members eventually became Muslim. His mother, father, sons and daughters all eventually embraced Islam. Every other companion of the Prophet (salla Allahu alayhi wa sallam) had at least one close relative that did not accept Islam. (In fact, even the uncle of the Prophet (salla Allahu alayhi wa sallam) did not embrace Islam).

If your loved ones are yet to become Muslim, be sure to invite them to this beautiful religion through your manners and good actions before your words and speech.

For those whose loved ones did not accept Islam, find comfort and solace in knowing that Allah tests those whom He loves the most, and know that great men and women who came before you also had loved ones that did not become Muslim and passed away, yet they put their trust in Allah and never questioned His infinite wisdom. And in Allah the All-Knowing and Most-Wise do we entrust all our affairs.

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Thursday, 19 March 2015

Hadith, why Prophet Muhmmad did not marry Hamza's daughter



Sahih Bukhari Volume 7, Book 62, Number 37:
Narrated Ibn 'Abbas: It was said to the Prophet, "Won't you marry the daughter of Hamza?" He said, "She is my foster niece (brother's daughter). "

Some bigots are trying to claim that Prophet Muhammad (p) was inconsistent in marrying the daughter of Abu Bakr (Aisha) while refusing to marry the daughter of Hamza.

However, the Islamophobic bigots would do well to know that Abu Bakr was not the foster brother (through suckling) of Prophet Muhammad (p) while Hamza was a foster brother (through suckling) of Prophet Muhammad (p). Thus Hamza's daughter was the foster niece of Prophet Muhammad (p) while Abu Bakr's daughter (Aisha) was not.

The reason why the Prophet (p) did not marry Hamza's daughter is simply in the Hadith itself - she was his foster niece.

Here's a bit of information from Abu Tariq Hijazi about foster relations through suckling

Islam develops cohesion in society for the general benefit of the mankind. It promotes strong bonds between parents and the children. It expands relationship to even the wet nurses, serving the infants. If a child is reared and suckled by a woman other than the real mother, she is accorded the status of an additional mother called Umm Ridah (foster mother, or milk mother); her husband is treated as the father of the child, and her children real brothers and sisters prohibiting marriages with them. Thus, a woman who nurses a child (more than five times before the age of two years), becomes mother by milk-relation with special rights under Islamic law. The suckled child is considered as a full sibling to the foster-mother’s other children, and as mahram to the woman. No other religion accords such a status to the suckling mothers.

Here's a list of Prophet Muhammad's foster siblings from LastProphet.info (notice that
Hamza is on the list and Abu Bakr is not):

The Prophet’s Foster Siblings

The names of the Prophet Muhammad’s foster siblings were as follows:

Hamza, Abu Salama ibn Abdil Asad al-Mahzumi, Abdullah ibn Jahsh, Masruh, Abu Sufyan, Shayma bint Harith, Abdullah ibn Harith, Unaysa bint Harith.

Hamza: One of the uncles of God’s Messenger, Hamza was breastfed by Lady Suwayba before the Prophet.

Abu Salama ibn Abdil Asad al-Mahzumi: Breastfed by Lady Suwayba, Abu Salama was one of the first Companions to accept Islam.

Abdullah ibn Jahsh: Also breastfed by lady Suwayba.

Masruh: Son of Abu Lahab’s handmaiden lady Suwayba. His mother breasfed him during the same period as the Prophet.

Abu Sufyan: The Abu Sufyan in question is not the father of the Prophet’s wife Umm Habiba, but Abu Sufyan ibn al-Harith ibn ‘Abdul-Muttalib, the Prophet’s paternal cousin.

Unaysa bint Harith: Daughter of Harith ibn Abdul ‘Uzza and Halima Sa’diya.

Abdullah ibn Harith: Son of Harith ibn Abdil ‘Uzza and the Prophet’s wetnurse Halima Sa’diya. He was nourished with his mother's milk during the same period as the Prophet.

Shayma bint Harith: Member of the Banu Sad ibn Bakr clan of the Hawazin tribe. Her real name was Huzafa with Shayma being a nickname. She became renowned through the name Shayma, meaning ‘to have a beauty spot.’ Her father’s name was Harith ibn Abdil ‘Uzza and her mother was the Prophet’s wetnurse Halima Sa’diya.

Did Ali and Abu Bakr Really Burn People?

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Did Ali and Abu Bakr Really Burn People?


Did Ali and Abu Bakr Really Burn People? Sorted Out Once And For All - Islamophobe Ignorance Exposed


This video looks into the claims that two companions of Prophet Muhammad (p), Ali (ra) and Abu Bakr (ra), burned people to death.

Educate yourselves so the Islamophobes cannot mislead you. Islamophobes have little understanding of what they quote. It's your duty to know more than them!



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Reason Why Prophet Muhammad Had Many Wives?


A common critique that is brought forth against the Prophet Muhammad (pbuh) is that he married several women, and a true prophet and man of morals would do no such thing. So why did the Prophet Muhammad (pbuh) have several wives? When we examine the women he married, we can divide them into 3 categories, and then we shall be able to properly understand the issue.

The First Category: In the first category of wives, we find that some of his wives were widows, they were women who had children, and their husbands had been killed so they were now left alone. So the Prophet Muhammad (pbuh) would marry these widows, and take them into his care, he would look after them, and their children as his own family. The Prophet Muhammad (pbuh) was a leader, so he took it as a duty upon himself to help as many people as possible, now he was 1 man off course, so he couldn’t marry every widow.

The Prophet Muhammad’s (pbuh) marriages to these widows also served as an example to the Muslims . Widows with children are often viewed as high maintenance, and men often don’t look to widows and their children because it has too much responsibility. So the Prophet was using his marriages to the widows as an example to the Muslims that they too should marry widows, and should not shun them for fear of too much responsibility etc. Throughout Islam we find several teachings from the Prophet in which he advocates and encourages the community to look after the widows, so his marriages to widows was him further advocating that lesson to his people, and he was doing it by example.

The Second Category: In the second category of wives, we see that the Prophet Muhammad (pbuh) would often marry women of tribes and people with whom he was in conflict with. Now if anyone studies the history of the time, marrying a women of a certain tribe/people would tie you would them, it would create bonds between the two, especially if you were a man of high ranking, and the Prophet was certainly a man of high ranking, he was the leader of community etc.

So the Prophet would marry women of certain tribes who were at war with the Muslims, and by marrying these certain women, he ensured the peace and prosperity with the warring factions. So essentially these marriages were a way of bringing peace, and ending hostility.

The Third Category: In the third category of wives, we see that the Prophet Muhammad (pbuh) married the daughters of his closest companions, such as Abu Bakr, and Umar. These men were his close companions, they were his right hand men, and they would even eventually become the leaders after the Prophet Muhammad’s (pbuh) death, with Abu Bakr being the 1st caliph, and Umar the 2nd.

By marrying the daughters of his close companions, he cemented and strengthened the bond and relationship, these men became part of his family, and after all, what is the best way of strengthening your companionship with your closest friends and right hand men?

Conclusion: So in conclusion all of the marriages of the Prophet had a wisdom and context behind them

From: http://www.muslimdebate.org/theological-arguments/answering-islamophobic-claims/68-samiz


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Sunday, 8 March 2015

Did Abu Bakr Really Burn People?


The stories in the work of  Al-Tabari which relay accounts that Abu Bakr burned people are not authentic. Dr AbdulRahman Dimashqia discusses the lack of authenticity of the claim that Abu Bakr burned people in the following video. So, there is no reliable evidence saying Abu Bakr burned atheists or whoever.

There are many false stories in Ibn Ishaq and Al-Tabari (NOTE: Go here read about other false stories about Prophet Muhammad).

Islamophobes: Are the Stories of Abu Bakr Burning People Authentic?



If this video does not play, please see: https://www.youtube.com/watch?v=c9rkCAtxGPM&feature=youtu.be

Here's a quick summary of what Islam teaches about burning people:

What is forbidden is killing with fire, because of the hadeeth of Abu Hurayrah (may Allaah be pleased with him), according to which the Prophet (blessings and peace of Allaah be upon him) said: “No one should punish with fire except Allaah.” Narrated by al-Bukhaari (3016). The Prophet (blessings and peace of Allaah be upon him) saw an anthill that one of the Companions had burned with fire and he said: “No one should punish with fire except the Lord of fire.” Narrated by Abu Dawood (2675), classed as saheeh by al-Nawawi in Riyadh al-Saaliheen (519) and by al-Albaani in al-Silsilah al-Saheehah (487). From: http://islamqa.info/en/105190

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Tzakir naik, ahmed deedat, shabir aly, Robert spencer refuted, pam geller,isis refuted, he narrative of the account provides, “[When] he [al-Fuja’ah] was brought to Abu Bakr he ordered a fire to be kindled with much firewood in the prayer yard (musalla) of Medinah and threw him, with arms and legs bound, into it.” (The History of al-Tabari,. Vol. X, The Conquest of Arabia, Translated By Fred M. Donner, SUNY Press, 1993; pp. 79 -80.) Another transmitter of the account relates it this way: “When the two of them approached Abu Bakr, he ordered Turayfah b. Hajiz to take him out to this clearing and burn him in it with fire. So Turayfah took him out to the prayer yard and kindled a fire for him and threw him into it.” (Ibid, P80-81.) After the defeat of Buzakhah, Banu ‘Amir came, saying, “Let us enter that which we had left,” so he made an agreement with them on [the same terms] that the people of Buzakhah from Asad and Ghatafan and Tayyi had agreed to before them. They gave him their hands to Islam. The only thing he would accept from anyone of Asad or Ghatafan or Hawazin or Sulaym or Tayyi was that they bring him those who during their apostasy had burned the people of Islam and mutilated them and waged aggression against them; so they brought them to him, whereupon he accepted that from them [as atonement] except for Qurrah b. Hubayrah and some people with him whom he fettered. He mutilated those who had waged aggression against Islam by burning them with fire, smashing them with rocks, throwing them down from mountains, casting them headlong into wells, and piercing them with arrows; and he sent Qurrah and the [other] prisoners and wrote a letter to Abu Bakr, “Banu Amir after awaiting [the outcome of things] . I have accepted nothing from anyone, whether he fought me or made peace with me, until he brought me whoever waged aggression against the Muslims; those I have killed by every means of slaughter. And I have sent you Qurrah and his companions.” (Ibid, pp. 75 -76.)

Sunday, 28 December 2014

How old was Khadija at the time of marriage to Prophet Muhammad p, 28 or 40?

It's popularly written that Prophet Muhammad was around 25 when he married his first wife, Lady Khadija, and she was around 40 at the time of the marriage. However, as Sheikh Yasir Qadhi points out, there seems to be stronger evidence that she was around 28 years old at the time of her marriage to Prophet Muhammad (p). The reports of the age of 28 were greater in quantity and quality as well as making more sense based on the number of children Lady Khadija had with the Prophet Muhammad (p).

How old was Khadija at time of marriage - Sheikh Yasir Qadhi



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