a must read post

ruqyah

New Member
a must read post

Im just looking for answers please dont get offended




how can hadith be a trusted source of infromation, when it has past long time since the time of the sahaba and it was not promised gaurded like the quran?

doesn't the last aya in surat al Muzzammil mention a salat that is prayed on one third, two third or three third of the night,sence this is mentioned in the quran isnt' it faral/obligatory on us to pray that prayer, the aya mentions not just the prophet (saw) praying it,but others with him aswell?, if so how can it be only 5 obligatory prayers ?

In al Baqra 187 does it not say clearly, when fasting, to contingue fasting until nightfall ? not to maqrib salat!

The fear mentioned in the Quran is it not a physcal fear one feels?

Fear that grows by worshiping like the aya in al baqra ( 21) ?
The lies the hypocrites tel mentioned in albaqra vers 10.is it not about theire faith?

wich sura mentions the prophet (saw) raised up to the suba samawaat and recieved the faral/obligatory prayers?

In the begining of al baqra salaat is mentioned , as if thou it existed already how does the hadith explain this?

PICKTHAL: That is because Allah hath revealed the Scripture with the truth. Lo! those who find (a cause of) disagreement in the Scripture are in open schism
Isn't the aya really just saying: Those who disagree in the book are in open schism. (those who dont agree conserning the book are in great opposition against God.and his messenger)?
woudn't those in opposition include the sunni sect too?
 

Aapa

Mirajmom
Assalaam walaikum,

Lots of questions. Good.

Fear..in the Quran..it is better if we feel the physical fear. Have you not watched the reciters of the Quran weep. That is physical.
 

ruqyah

New Member
a must read thread

Assalaam walaikum,

Lots of questions. Good.

Fear..in the Quran..it is better if we feel the physical fear. Have you not watched the reciters of the Quran weep. That is physical.

thanks for the respond, i was hoping for the answer to the other questions too
And i think weeping and fearing have difference
 

ruqyah

New Member
a must read thread

I have left out one more question I will appreciate your answer.

The part in al baqra that speaks about divorce,says that divorce is twice
If i understod it correct in the sunna its three, why is theire difference?
 

Aapa

Mirajmom
Assalaam walaikum,

When you fear you can weep and that is physical...do not expect a quick answer. There are books written about fearing Allah. Salat will make you fear Allah. Life is fearing Allah.

What is your aim?
 

Ayyub

Junior Member
how can hadith be a trusted source of infromation, when it has past long time since the time of the sahaba and it was not promised gaurded like the quran?

Assalamou Alaikoum wa rahmatullahi Wa Baraktu.

Well the hadith are trusted cause of the unique science that is behind it that the the Salaf invented.
Here is how we muslims differ between the hadiths:

Da’eef Hadeeth


--> Da’eef- weak

Da’eef can be strengthened by another hadeeth

Da’eef Jeddan Hadeeth- very weak hadeeth
• It cannot be strengthened
• it’s the worst description we can give a chain
• it was narrated by someone who has a very poor/weak memory, a fabricator , or liar
• we don’t it give any consideration (when looking for support of other hadeeths)

Conditions for Da’eef Hadeeth:
• The Chain is broken
• One of the narrators are weak in their memory

Mawduu’ Hadeeth- narrated by a liar, but we still call the chain Da’eef Jeddan, not fabricated

Two Da’eef chains can support each other to become Hasan (Hasan li ghayrihi) ;
• At least two people have come together to narrate the exact same thing (they have no relationship with each other)
• the weakness in the chains are different
• we know that these people have come together and have been united on this hadeeth, and that it has a basis

You cannot establish this as the words of the Messenger; you cannot follow it, or support it.



Hasan Hadeeth

* Hasan- good

* Hasan li ghayrihi- a hadeeth that became Hasan by way of support from others

* Hassan- Has the same 5 conditions as the saheeh hadeeth except 1 or more of the Narrator’s dobt (precision) is a little weak. So the narrator has some weakness in his memory, and he is called saduq (trustworthy) and not thiqah.

* Two Hasan Hadeeths can support each other to make a hadeeth saheeh

* We believe in them and we take them as our deen

Saheeh Hadeeth

* Saheeh- authentic

* Five conditions for saheeh hadith:

1. The narrators must be religiously upright
2. The narrators must have dobt, or precision
• Two types of dobt:
- dobt-assadr (precision of the chest, meaning from memory).
- dobt-alkitab (precision of the book).

3. The chain must be connected and not broken
4. There can not be any shudhudh (contradictions/strangeness) in the hadeeth
5. The hadeeth must not have any hidden defect

* Two chains might support each other and that might become a saheeh hadeeth

* We believe in them and we take them as our deen

Vocabulary

* I’ttibaar- to seek out and search for other routes of the chain that would support a hadeeth

* Shaahid- the same hadeeth from another sahaabee

* Mutaaba’a- same hadeeth from the same sahaabee, but from different chains
• Muttaaba’ah-Taamma: total and complete mutaaba’ah (it is the exact support needed for the point of doubt)
• Muttaaba’ah-Khaasirah: supports it from a different angle from a different chain, but supports the same phrase

* To some scholars, shaahid and mutaaba’a are synonyms, or the same


Majhool
• Majhool Lughatan (linguistically) : unknown

• doesn’t mean that we don’t know who the narrator is (like their name, where they live, and so on) , it means that we don’t know their rank as a narrator

• no scholar vouched for their precision, but yet they have not criticized them

• if two narrators are majhool, then the hadeeth is da’eef

• jahaalah= the lack of the reliability being established

• jahaalat-raawi’yaan= when two narrators in a chain are majhool (this hadeeth would be da’eef)



* The two basic types of Majhool

1. majhool al-haal: less severe case of majhool; the person’s reliability has not been established, but the person was known as a person of hadeeth (more than one person took hadeeth from) (All the scholars consider these kinds of hadeeth when looking for support)

2. majhool al-‘ayn: more severe case of majhool; the person’s reliability was not established, and there was only one person who took hadeeth from them (many scholars don’t even consider these kinds of hadeeth for support)



Types of Narrators

* thiqah= a reliable narrator (we call their hadeeth saheeh)

* saduq= a person with poor memory (we call their hadeeth hasan)

* sayyidul-hidhif= a person who was criticized (we call their hadeeth da’eef)

* mubham= the narrator whose name is not mentioned in the narration; unknown name



Hiding, or not Fully Identifying the Narrator


* ibhaam= to narrate a hadeeth without a name

* ibhaam as-Sahaabah= to not say the name of the sahaabah

* tablees ash-shayookh= a way of hiding you shaykh (by giving him a kunya [a name that is not known by the people])

* muhmal= relating a hadeeth without the full name of the narrator

* ihmaal= to mention a person with a name that doesn’t identify him

Four Imaams of the Fiqh Madhhab

* Aboo Haneefah

* Maalik ( Imaam Maalik was an imam of hadeeth, he had a book called a muwattah, and the people of his time used to send their children, after they memorized the muwattah, to go and read it to the author (Imaam Maalik)

* Ash-Shaafi’ee (he was born in the year 150 (when Aboo Haneefah died), some say he was born the same day Aboo Haneefah died, He lived to be 54 years old. When he was around 8-10 years old, he read the Muwattah to Imam Maalik by memory)

* Ahmad ibn Hanbal

* The scholars of fiqh organized their books by the name of the sahaabee, not by fiqh content

Six imams of the six major books of Hadeeth

* Bukhaari
* Muslim
* Abu Dawuud
* At-Tirmidhi
* Ibn Maajah
* An-Nasaa’ee

* The scholars of hadeeth would gather their hadeeth by fiqh subject, they were focused on fiqh

* The Imaams in fiqh and the imams in hadeeth aren’t separate (the imaams of fiqh are imaams of hadeeth and the imaams of hadeeth are also imaams of fiqh)


Terms used to categorize books of Hadeeth

* Al-ahad wal-mathaanee = a book that had a collection of musnads from companions who had only one or two hadeeth (Afraad- the sahaaba that only had one or two hadeeths

* Musnad and Mu’jam- books of hadeeth organized by the companion (small distinctions)

* Saheeh, Jaami’, Sunen, Musanaf and Muwattah are all organized by fiqh chapters (small distinctions)

Hope it helps you sister to understand why we have to trust the hadith and why we need them.nd if there is any mistake then it is from me and not from our rightous precessedors.

Wa'alaikoum Assalam wa Rahmtullahi Wa barakatu
 

Ayyub

Junior Member
Assalamou Alaikoum wa rahmatullahi Wa Baraktu.

wich sura mentions the prophet (saw) raised up to the suba samawaat and recieved the faral/obligatory prayers?

It is Surah 17 being named Al Isra or Suarh Bani Israel.
 

Ayyub

Junior Member
Assalamou Alaikoum wa rahmatullahi Wa Baraktu.

In al Baqra 187 does it not say clearly, when fasting, to contingue fasting until nightfall ? not to maqrib salat!

The Sahabah understood this ayah that it means to fast til maghrib prayer. And we as muslims have to understand the Quran like the Sahaba understood it.

Allah sunhanahu wa ta'ala says:

ثُمَّ أَتِمُّواْ الصِّيَامَ إِلَى الَّيْلِ
then complete your fast till the nightfall

and the tafsir/explanation of this ayah is the hadith of Umar radhaiy allahu anhu:

This Ayah orders breaking the fast at sunset. It is recorded in the Two Sahihs that `Umar bin Al-Khattab said that Allah's Messenger said:

إِذَا أَقْبَلَ اللَّيْلُ مِنْ ههُنَا، وَأَدْبَرَ النَّهَارُ مِنْ ههُنَا فَقَدْ أَفْطَرَ الصَّائِم»

(If the night comes from this direction (the east), and the day departs from that direction (the west), then the fasting person breaks his fast.)

This is taken from tafsir ibn Katheer rahimahullah.
So from this it is taken the fast should be breken by the time of maghrib prayer.

Wa'alaikoum Assalam wa Rahmtullahi Wa barakatu
 

Ayyub

Junior Member
In the begining of al baqra salaat is mentioned , as if thou it existed already how does the hadith explain this?

How is there a problem? Ukhti it's not like Surah Al-Baqaraa is one the first surah that Allah subhanahu wa ta'ala revealed to Mohamed salallahu alaihi wa salllam.
The explanation of this Ayah is :

Ibn `Abbas said that,

﴿وَيُقِيمُونَ الصَّلٰوةَ﴾

(And perform the Salah), means, "Perform the prayer with all of the obligations that accompany it.'' Ad-Dahhak said that Ibn `Abbas said, "Iqamat As-Salah means to complete the bowings, prostrations, recitation, humbleness and attendance for the prayer.'' Qatadah said, "Iqamat As-Salah means to preserve punctuality, and the ablution, bowings, and prostrations of the prayer.'' Muqatil bin Hayyan said Iqamat As-Salah means "To preserve punctuality for it, as well as completing ones purity for it, and completing the bowings, prostrations, recitation of the Qur'an, Tashahhud and blessings for the Prophet . This is Iqamat As-Salah.''

Taken from Tafsir Ibn Katheer rahimahullah.
 

Ayyub

Junior Member
doesn't the last aya in surat al Muzzammil mention a salat that is prayed on one third, two third or three third of the night,sence this is mentioned in the quran isnt' it faral/obligatory on us to pray that prayer, the aya mentions not just the prophet (saw) praying it,but others with him aswell?, if so how can it be only 5 obligatory prayers ?

Here is the tafsir of this ayah:

Allah says,

(Verily, your Lord knows that you do stand a little less than two-thirds of the night, or half the night, or a third of the night, and also a party of those with you.) meaning, sometimes like this and sometimes like that, and all of these are done unintentionally. However, you all are not able to be consistent with the night prayer Allah has commanded you, because it is difficult for you. Thus, Allah says,

(And Allah measures the night and the day.) meaning, sometimes the night and day are equal, and sometimes one of them will be longer or shorter than the other.

(He knows that you are unable to pray the whole night,) meaning, the obligation which He prescribed for you.

(So, recite you of the Qur'an as much as may be easy.) meaning, without specification of any set time. This means, stand and pray during the night as much as is easy (for you). Allah uses the term recitation (Qira'ah) to mean prayer (Salah). This is as Allah says in Surah Subhan (Al-Isra'),

(And offer your Salah neither aloud) (17:110) meaning, your recitation.

(Nor in low voice.) (17:110) Then Allah says,

(He knows that there will be some among you sick, others traveling through the land, seeking of Allah's bounty, yet others fighting in Allah's cause.) meaning, He knows that there will be people of this nation who will have excuses for not praying the (voluntary) night prayer. They are those who are ill and therefore they are not able to perform it, and those who are traveling in the land seeking the bounty of Allah in business and trade, and others who will be busy with that which is more important to them. An example of this is going on expeditions to fight in the way of Allah. This Ayah, rather, this entire Surah was revealed in Makkah even though fighting was not legislated until after it was revealed. Thus, it is among the greatest of the signs of prophethood, because it informs about unseen matters of the future. Thus, Allah says,

(So recite as much of the Qur'an as may be easy,) meaning, stand and pray at night whatever is easy for you to do of it. Allah said;

(and perform Salah and give Zakah,) meaning, establish your obligatory prayers and pay your obligatory Zakah. This is a proof for those who say that Zakah was made obligatory in Makkah, but the various amounts of Nisab and how much was to be given was clarified in Al-Madinah. And Allah knows best. Ibn `Abbas, `Ikrimah, Mujahid, Al-Hasan, Qatadah and others from the Salaf have said, "Verily, this Ayah abrogated the standing for prayer at night that Allah previously made obligatory for the Muslims.'' It has been confirmed in the Two Sahihs that the Messenger of Allah said to a man,

(Five obligatory prayers during a day and a night (are obligatory).)'' The man said, "Is there anything other than this (of prayer) that is obligatory upon me'' The Messenger of Allah replied,

(No, except what you may do voluntarily.)

Tafsir Ibn Katheer rahimahullah

hope it helps you a bit.
 

ruqyah

New Member
thanks a lot for the respond

is it not fard/obligatory what the quran mentions.
isnt a divorce catagorized as a bad thing, isnt bad things even numbers like the quran mentions, two dalakh?
arent those who disagree in the book in open schism like the aya 229 in al baqra mentions?

And perform properly the Hajj and 'umrah for Allah. But if you are prevented (from completing them), sacrifice a Hady (animal, i.e. a sheep, a cow, or a camel) such as you can afford, and do not shave your heads until the Hady reaches the place of sacrifice. And whosoever of you is ill or has an ailment in his scalp (necessitating shaving), he must pay a Fidyah (ransom) of either observing Saum (fasts) or giving Sadaqah or offering sacrifice. Then if you are in safety and whosoever performs the 'umrah in the months of Hajj before (performing) the Hajj, he must slaughter a Hady such as he can afford, but if he cannot afford it, he should observe Saum (fasts) three days during the Hajj and seven days after his return (to his home), making ten days in all. This is for him whose family is not present at Al-Masjid-Al-Haram (i.e. non-resident of Makkah). And fear Allah much and know that Allah is Severe in punishment.


Does it not say in the begning of the aya "And accomplish the pilgrimage and umrah for Allah", is this aya not saying if you do umrah in the time of hajj sacrifice un animal and send un offering if you can't come to do the hajj or umrah if you dont live nearby the masjid al haram?

PICKTHAL: It is made lawful for you to go in unto your wives on the night of the fast. They are raiment for you and ye are raiment for them. Allah is Aware that ye were deceiving yourselves in this respect and He hath turned in mercy toward you and relieved you. So hold intercourse with them and seek that which Allah hath ordained for you, and eat and drink until the white thread becometh distinct to you from the black thread of the dawn. Then strictly observe the fast till nightfall and touch them not, but be at your devotions in the mosques. These are the limits imposed by Allah, so approach them not. Thus Allah expoundeth His revelation to mankind that they may ward off (evil

why do we fast only to magrib and not to layl (nightfall),like it says in this aya above, there is a difference between magrib time and layl (nightfall)?

002.229
YUSUFALI: A divorce is only permissible twice: after that, the parties should either hold Together on equitable terms, or separate with kindness. It is not lawful for you, (Men), to take back any of your gifts (from your wives), except when both parties fear that they would be unable to keep the limits ordained by Allah. If ye (judges) do indeed fear that they would be unable to keep the limits ordained by Allah, there is no blame on either of them if she give something for her freedom. These are the limits ordained by Allah; so do not transgress them if any do transgress the limits ordained by Allah, such persons wrong (Themselves as well as others).


In this aya not the translation above, say divorce is twice, in al baqra vers 229, where did we get the three talaq/divorce, and does it not go against this aya?

SHAKIR: And whoever among you has not within his power ampleness of means to marry free believing women, then (he may marry) of those whom your right hands possess from among your believing maidens; and Allah knows best your faith: you are (sprung) the one from the other; so marry them with the permission of their masters, and give them their dowries justly, they being chaste, not fornicating, nor receiving paramours; and when they are taken in marriage, then if they are guilty of indecency, they shall suffer half the punishment which is (inflicted) upon free women. This is for him among you who fears falling into evil; and that you abstain is better for you, and Allah is Forgiving, Merciful.

Doesn't this aya indecate clearly that the punishment of free married women who is guilty of indecency is not stoning to death, isn't the aya saying a slave women married who commited indecency her punishent is half the punishment of a free women, what is the half of murdered with stones?

002.176
SHAKIR: This is because Allah has revealed the Book with the truth; and surely those who go against the Book are in a great opposition

Is this way not more correct: Those who disagree in the book are in great schism, any who disagree in the book (ex.the different sects) are in agreat opposition against Allah and his messenger.


SHAKIR: Those only are believers whose hearts become full of fear when Allah is mentioned, and when His communications are recited to them they increase them in faith, and in their Lord do they trust.

Isn't the fear mentioned in the quran so often a physical fear one feels of Allah and his punishment and doesn't the aya above clear this,why do the translators write: keep duty to, ward off evil, gaurd against and careful of (your duty to)?

002.021
PICKTHAL: O mankind! worship your Lord, Who hath created you and those before you, so that ye may ward off (evil).

Fear that grows the more we worship like the aya above explains, why dont we grow that physical fear if we are worshiping correctly?

Nay,-whoever submits His whole self to Allah and is a doer of good,- He will get his reward with his Lord; on such shall be no fear, nor shall they grieve.

Whoever submits his whole self to Allah, and is a doer of good, has grasped indeed the most trustworthy hand-hold: and with Allah rests the End and Decision of (all) affairs.


Islam means to submit oneself completly does it not, and there by giving up wourldly materials,except what is given to us by our lord, while he is pleased with us and we are pleased with Him?.
why do we finish the salat (prayer) with looking at our right hand side first, When we leave the badroom we leave the left foot behind, and take the right one first out, should we be leaving the salat (the prayer) looking at the righthand side first, leaving the lefthand side for later like the way we leave the badroom?

Much of our prayer or salat is so indirectly ex. instead of invoking God directly saying glory be to you o my lord, you are the most great, we say glorified is my lord the most great.

SHAKIR: And keep up prayer and pay the poor-rate and bow down with those who bow down.albaqra 43

How is the prayer sent down at when our prophet (saw) was raised up (described in surat al najm) when in fact in surat al baqra in the begning the salad is mentioned as if thou it existed already?,is there any proof in the Quran that shows the Qurans order is not the way it was sent down, so that the salat being reaveled at when the prophet (saw) was raised up is proofed correct ?
SHAKIR: Say: O my Lord! if Thou shouldst make me see what they are threatened with:
YUSUFALI: "Then, O my Lord! put me not amongst the people who do wrong

isn't the raising up to the seven heavens when the prophet is shown hell is it not over by the time sura al mumenoon was revealed, why is the prophet (saw) being told to pray as if thou he was not shown hell yet, doesnt the order the quran is writen proof that one should to read all of the quran then make up un understanding?

SHAKIR: Say: I am only a mortal like you; it is revealed to me that your god is one Allah, therefore whoever hopes to meet his Lord, he should do good deeds, and not join any one in the worship of his Lord.

Why do we speake directly to the prophet (saw) in our prayer saying O messenger and ending the prayer with speaking directly to him by saying peace be on you dirictly to him, isn't the salat a worship should we be revering to anyone else directly other than Allah ?isnt to end a prayer this way joining somone in the worship of Allah

why dont we say: o our lord give your peace and blessing on our prophet or let o our lord your peace and blessing be on our prophet

PICKTHAL: Their prayer therein will be: Glory be to Thee, O Allah! and their greeting therein will be: Peace. And the conclusion of their prayer will be: Praise be to Allah, Lord of the Worlds!

what better way is there to start and end a da'awa, then how the people of paradise will do?

and in the sunna so many of the members and staff of TTI trust isnt it wrong to have images of living creatures?
 

kalamazoo

'Millat "IBRAHIM" {AleyhiSalaam}
thanks for the respond, i was hoping for the answer to the other questions too
And i think weeping and fearing have difference

:salam2:

i agree with you
concerning differences of 'Fear Allah' and weeping; however it is good thing we are discussing a matter and not criticizing.


I have left out one more question I will appreciate your answer.



The part in al baqra that speaks about divorce,says that divorce is twice
If i understod it correct in the sunna its three, why is theire difference?



Speaking about divorce, how about reading surat Talaq.

these are few answer i could from your inquiry and Inshaa Allah i will try to be with members and learn from their answers viz a viz
 

Ayyub

Junior Member
Assalamou Alaikoum Wa Rahmatullahi Wa Barakatuh

Sister I already answered this question:

PICKTHAL: It is made lawful for you to go in unto your wives on the night of the fast. They are raiment for you and ye are raiment for them. Allah is Aware that ye were deceiving yourselves in this respect and He hath turned in mercy toward you and relieved you. So hold intercourse with them and seek that which Allah hath ordained for you, and eat and drink until the white thread becometh distinct to you from the black thread of the dawn. Then strictly observe the fast till nightfall and touch them not, but be at your devotions in the mosques. These are the limits imposed by Allah, so approach them not. Thus Allah expoundeth His revelation to mankind that they may ward off (evil
We are not allowed to take the quran literally but rather to understand it how ths Sahabah( Companions understood it). For example if we would take everything literally then you would see men beating their wifes like an enemy and muslim starting killing disbelievers left and right.
The Sahabah understood this part of surah al Baqrah as to fast til maghrib. Look at the post #9.


In this aya not the translation above, say divorce is twice, in al baqra vers 229, where did we get the three talaq/divorce, and does it not go against this aya?

Well sister your answer is in the next vers you onlyneed to read it til the end.

Allah subahnahu wa ta'ala says:
229. The divorce is twice, after that either you retain her on reasonable terms or release her with kindness. And it is not lawful for you (men) to take back (from your wives) any of what you gave them (the Mahr, bridal-money given by the husband to his wife at the time of marriage), except when both parties fear that they would be unable to keep the limits ordained by Allah (e.g., to deal with each other on a fair basis). Then if you fear that they would not be able to keep the limits ordained by Allah, then there is no sin on either of them if she gives back (the Mahr or a part of it). These are the limits ordained by Allah, so do not transgress them. And whoever transgresses the limits ordained by Allah, then such are the wrongdoers.) (230. And if he has divorced her (the third time), then she is not lawful unto him thereafter until she has married another husband. Then, if the other husband divorces her, it is no sin on both of them that they reunite, provided they feel that they can keep the limits ordained by Allah. These are the limits of Allah, which He makes plain for the people who have knowledge.)

The bolded part mentions the third divorce that can take place between a husband and a wife.

The tafsir(explanation) of this ayah is:

This honorable Ayah abrogated the previous practice in the beginning of Islam, when the man had the right to take back his divorced wife even if he had divorced her a hundred times, as long as she was still in her `Iddah (waiting period). This situation was harmful for the wife, and this is why Allah made the divorce thrice, where the husband is allowed to take back his wife after the first and the second divorce (as long as she is still in her `Iddah). The divorce becomes irrevocable after the third divorce, as Allah said:

(The divorce is twice, after that, either you retain her on reasonable terms or release her with kindness.)

In his Sunan, Abu Dawud reported in Chapter: "Taking the Wife back after the third (Divorce) is an abrogated practice," that Ibn `Abbas commented on the Ayah:

(And divorced women shall wait (as regards their marriage) for three menstrual periods, and it is not lawful for them to conceal what Allah has created in their wombs,) (2:228) The man used to have the right to take back his wife even if he had divorced her thrice. Allah abrogated this and said:

(The divorce is twice.)

This Hadith was also collected by An-Nasa'i. Ibn Abu Hatim reported that `Urwah said that a man said to his wife, "I will neither divorce you nor take you back.'' She said, "How'' He said, "I will divorce you and when your term of `Iddah nears its end, I will take you back.'' She went to Allah's Messenger and told him what happened, and Allah revealed:

(The divorce is twice.)

Ibn Jarir (At-Tabari) also reported this Hadith in his Tafsir.

Allah said:

(...after that, either you retain her on reasonable terms or release her with kindness.) meaning, `If you divorce her once or twice, you have the choice to take her back, as long as she is still in her `Iddah, intending to be kind to her and to mend differences. Otherwise, await the end of her term of `Iddah, when the divorce becomes final, and let her go her own way in peace, without committing any harm or injustice against her.' `Ali bin Abu Talhah reported that Ibn `Abbas said, "When the man divorces his wife twice, let him fear Allah, regarding the third time. He should either keep her with him and treat her with kindness, or let her go her own way with kindness, without infringing upon any of her rights.''

So all in all what is meant with the thrid divrorce is that when you divorce a wife twice you have the right to take her back/remarry her but not after the third time.

002.176
SHAKIR: This is because Allah has revealed the Book with the truth; and surely those who go against the Book are in a great opposition

Is this way not more correct: Those who disagree in the book are in great schism, any who disagree in the book (ex.the different sects) are in agreat opposition against Allah and his messenger.
What is your question or what do you not understand here?


Fear that grows the more we worship like the aya above explains, why dont we grow that physical fear if we are worshiping correctly?
How do you want to see fear. Fear is a feeliing something you can't see or touch so this is an assumption of you.

The rest of your quetions are not clear. Could you give the Ayah and Suarah that you don't understand?

BTW what is Pickthal, yusufali and shakir???

Wa'alaikoum assalam wa rahmatullahi wa barakatuh
 

ruqyah

New Member
Assalamou Alaikoum Wa Rahmatullahi Wa Barakatuh

Sister I already answered this question:

PICKTHAL: It is made lawful for you to go in unto your wives on the night of the fast. They are raiment for you and ye are raiment for them. Allah is Aware that ye were deceiving yourselves in this respect and He hath turned in mercy toward you and relieved you. So hold intercourse with them and seek that which Allah hath ordained for you, and eat and drink until the white thread becometh distinct to you from the black thread of the dawn. Then strictly observe the fast till nightfall and touch them not, but be at your devotions in the mosques. These are the limits imposed by Allah, so approach them not. Thus Allah expoundeth His revelation to mankind that they may ward off (evil
We are not allowed to take the quran literally but rather to understand it how ths Sahabah( Companions understood it). For example if we would take everything literally then you would see men beating their wifes like an enemy and muslim starting killing disbelievers left and right.
The Sahabah understood this part of surah al Baqrah as to fast til maghrib. Look at the post #9.




Well sister your answer is in the next vers you onlyneed to read it til the end.

Allah subahnahu wa ta'ala says:


The bolded part mentions the third divorce that can take place between a husband and a wife.

The tafsir(explanation) of this ayah is:



So all in all what is meant with the thrid divrorce is that when you divorce a wife twice you have the right to take her back/remarry her but not after the third time.


What is your question or what do you not understand here?



How do you want to see fear. Fear is a feeliing something you can't see or touch so this is an assumption of you.

The rest of your quetions are not clear. Could you give the Ayah and Suarah that you don't understand?

BTW what is Pickthal, yusufali and shakir???

Wa'alaikoum assalam wa rahmatullahi wa barakatuh
sorry i repeated some questions, because i didnt understand the answer you gave earlier, but thanks a lot for taking the time to answer them again.
I think you know more than me when it comes to sunna, so I think i will benefitt from your answers.


the quran is not to be taken literally. what! and you support this with that we are supposed to understand how the sahaba understood the Quran, thou the sahaba sayings reached us with so much disagreement wthin it, and caused and justified devition in islam.



and men beating theire wifes??? this is what it says about wife in the Quran
PICKTHAL: O ye who believe! It is not lawful for you forcibly to inherit the women (of your deceased kinsmen), nor (that) ye should put constraint upon them that ye may take away a part of that which ye have given them, unless they be guilty of flagrant lewdness. But consort with them in kindness, for if ye hate them it may happen that ye hate a thing wherein Allah hath placed much good.



isnt murdering someone with stones much much wors? and honestly are you saying that the Quran commands us to kill every disbelievers if we look at it literally.

this is what says in the Quran about killing disbelievers
PICKTHAL: And fight them until persecution is no more, and religion is for Allah. But if they desist, then let there be no hostility except against wrong-doers.
سورة البقرة , Al-Baqara, Chapter #2, Verse #193)

by the way pickthal, shakir and yusuf ali are men who translated the Quran into english

the part about the sahaba fasting til maqrib can we be sure this information reached us the way it was supposed be considering the amount of disagreements that are within the hadiths and after a millnium and a half and all the enemies of islam of men and jinn.

please dont say it was protected if it was protected it wouldnt cause and justify devition.




if i keep listening til the end of the same aya i will hear the three dalaakh? you copied a translation here if you listen as in audio you will not hear a third dalaakhso ,i did listen to it before and i didnt hear it.


Those who disagree within the book (ex ahlu sunna wal jame'a, wahhabi salafi etc) are in great opposition to God.
listen to the aya not translation of the aya, if you speak arabic im sure you will understand what im talking about.
its 176 in al baqra.
we cant see fear, but we can see the results of fear sweating shaking stuttering especially when reminded of Allah and His punishment, lot of fear can even cause fainting. how ever fear definitely does not cause the way "muslims" are behaving today.

and my original question was isn something wrong with the way we are worshiping when this fear is not growing?
and i think you didnt read my second post or reply, i could be wrong.

dont look for Quranic ayads to prove me wrong because if you look you will find them instead look for what is right
 

kalamazoo

'Millat "IBRAHIM" {AleyhiSalaam}
a must read post

Im just looking for answers please dont get offended






doesn't the last aya in surat al Muzzammil mention a salat that is prayed on one third, two third or three third of the night,sence this is mentioned in the quran isnt' it faral/obligatory on us to pray that prayer, the aya mentions not just the prophet (saw) praying it,but others with him aswell?, if so how can it be only 5 obligatory prayers ?
(73:20) (O Prophet), *18 your Lord knows that you sometimes stand up in Prayer nearly two-thirds of the night,
and sometimes half or one-third of it, *19 and so does a party of those with you;
*20
Allah measures the night and the day. He knows that you cannot keep an accurate count of it, so He has shown mercy to you.
So now recite as much of the Qur’an as you can.
*21
He knows that there are among you those who are sick and others who are journeying in the land in quest of Allah’s bounty, *22 and still others who are fighting in the cause of Allah.
*23
So recite as much of the Qur’an as you easily can, and establish Prayer, and pay Zakah, *24 and give Allah a goodly loan.
*25
Whatever good you send forth for yourselves, you shall find it with Allah. That is better and its reward is greater. *26And ask for Allah’s forgiveness; surely He is Most Forgiving, Most Compassionate.

::::

*18 About this verse in which reduction has been made in the injunction concerning the Tahajjud Prayer, there are different traditions. Musnad Ahmad, Muslim and Abu Da'ud have related a tradition, on the authority of Hadrat `A'ishah, saying that this second command was sent down one year after the first command, and the standing up in the Prayer at night was made voluntary instead of obligatory.

Another tradition which Ibn Jarir and Ibn Abi Hatim have related, again on the authority of Hadrat `A'ishah, says that this command came down 8 months after the first command, and a third tradition which Ibn Abi Hatim has related again from her, says that it came down 16 months later. Abu Da'ud, Ibn Jarir and Ibn Abi Hatim have cited the period of one year from Hadrat `Abdullah bin 'Abbas. But Hadrat Sa'id bin Jubair has stated that it was sent down ten years later. (Ibn Jarir, Ibn Abi Hatim).

In our opinion this last view is most sound,
for the subject-matter of the first section clearly shows that it was sent down in Makkah and that too in the earliest stage when at the most four years might have passed since the advent of Prophethood. Contrary to this, this second section, .in view of the express evidence of its subject matter, seems to have been revealed at Madinah when fighting had started with the disbelievers and the zakat also had been enjoined as an obligatory duty. On this basis inevitably the two sections should have been sent down at an interval of at least ten years between them.

*19 Although the initial command to the Holy Prophet was to keep standing up in the Prayer for half the night, or thereabout, it was difficult to compute the tithe precisely in the absorption of the Prayer, especially when there were no watches either to measure time accurately; therefore, sometimes two thirds of the night passed in the prayer and sometimes only one-third of it.

*20 In the initial command only the Holy Prophet (upon whom be peace) was addressed and only he was instructed to stand up in the Prayer by night. But since the Muslims at that time were ardently desirous of following him in everything he did and of earning more and more good and virtues, many of the Companions also performed this Night Prayer regularly.

*21 As the Prayer is prolonged due mainly to a lengthy recital of the Qur'an, it is said:
"You may recite as much of the Qur'an as you easily can in the Tahajjud Prayer This would automatically cause the Prayer to be shortened" .

Although the words here are apparently in the imperative mood, it is agreed by all that Tahajjud is not an obligatory but a voluntary Prayer.

In the Hadith also it has been explained that on an enquiry by a person the Holy Prophet (upon whom be peace) replied:

"Five times Prayer in the day and night is obligatory on you.

He asked: Is anything besides this also binding on me? The Holy Prophet said: No, unless you may like to offer something of your own accord. "

(Bukhari, Muslim).

This verse also shows another thing. Just as the bowing (ruku ) and prostration (sajdah.) are obligatory in the Prayer, so is the recital of the Qur'an. For just as Allah at other places has used the words ruku' and sajdah for the prayer, so here He has mentioned recital of the Qur'an, which implies its recital in the Prayer.

If somebody objects to this conclusion, saying: When the Tahajjud Prayer itself is voluntary, how can recital of the Qur'an in it be obligatory?

The answer is: Even in case of the voluntary Prayer it is incumbent on one to fulfil all the pre-requisites of the Prayer and to perform all its basic elements and obligatory parts. No one can say that in case of the voluntary Prayer, purity of the garments and body, ablutions and concealment of the satar (minimal part of the body to be covered) are not obligatory, and the standing up and sitting and performance of ruku`and sajdah also in it are only voluntary.

*22 Travelling to earn one's living by lawful and permissible methods has been described in many places in the Qur'an as the seeking of Allah's bounty.

*23 Here, the way Allah has made mention of seeking pure livelihood and fighting in the Way of Allah together and declared these two, besides the compulsion on account of illness, as reasons for exemption from the Tahajjud Prayer, or concession in it, shows how meritorious it is in Islam-to earn one's livelihood by lawful methods.

In the Hadith, Hadrat `Abdullah bin Mas`ud has reported that the Holy Prophet (upon whom be peace) said:

"The person who came to a city of the Muslims with food grains and sold it at the rate of the day, will attain to a place nearest to Allah, and then the Holy Prophet recited this very verse." (lbn Marduyah), Hadrat 'Umar once said:
"Except for fighting in the way of Allah, the state in which I would love to be overtaken by death, is the state when I am overtaken by it while passing through a mountain pass in search of livelihood and then he recited this very verse." (Baihaqi, Shu ab al-Iman).

*24 Commentators are agreed that this implies observance of the obligatory Prayer five times a day and giving away of the obligatory zakat.

*25 Ibn Zaid says this implies spending one's wealth in the cause of Allah besides the zakat, whether it is in the cause of fighting in the way of Allah, or for helping the needy, or for public utilities, or other good works.

The meaning of giving to Allah a good loan has been explained at several places above. See E.N 267 of AI-Baqarah, E.N. 33 of Al-Ma'idah, E.N. 16 of Al-Hadid).

*26 It means:

"Whatever you have sent forward for the good of your Hereafter is more beneficial for you than that you withheld in the world and did not spend in any good cause for the pleasure of Allah.
According to a Hadith reported by Hadrat 'Abdullah bin Mas`ud the Holy Prophet (upon whom be peace) once asked:
"Which of you has a greater love for his own wealth than for the wealth of his heir? The people said:
There is none among us, O Messenger of Allah, who would not have greater love for his own wealth than for the wealth of his heir. He said: Consider well what you are saying.
The people submitted:
This indeed is our considered opinion, O Messenger of Allah.

Thereupon the Holy Prophet said: Your own property is only that which you have sent forward (for the good f your Hereafter), and whatever you held back indeed belongs to the heir." (Bukhari. Nasa'i, Musnad Abu Ya`la).

http://www.tafheem.net/tafheem.html

لَا إِكْرَاهَ فِي الدِّينِ قَدْ تَبَيَّنَ الرُّشْدُ مِنَ الْغَيِّ فَمَنْ يَكْفُرْ بِالطَّاغُوتِ وَيُؤْمِنْ بِاللَّهِ فَقَدِ اسْتَمْسَكَ بِالْعُرْوَةِ الْوُثْقَى لَا انْفِصَامَ لَهَا وَاللَّهُ سَمِيعٌ عَلِيمٌ ﴿
2:256﴾



(2:256) There is no compulsion and coercion in regard to religion. *285 The right thing has been made distinct from the wrong thing: now whoever rejects taghut *286 and believes in Allah has taken a firm support that never gives way.


{mind prefers}....abuali..as kalamazoo}



 

Ayyub

Junior Member
Assalamou Alaikoum Wa Rahmatullahi Wa Barakatuh

Sister I already answered this question:

PICKTHAL: It is made lawful for you to go in unto your wives on the night of the fast. They are raiment for you and ye are raiment for them. Allah is Aware that ye were deceiving yourselves in this respect and He hath turned in mercy toward you and relieved you. So hold intercourse with them and seek that which Allah hath ordained for you, and eat and drink until the white thread becometh distinct to you from the black thread of the dawn. Then strictly observe the fast till nightfall and touch them not, but be at your devotions in the mosques. These are the limits imposed by Allah, so approach them not. Thus Allah expoundeth His revelation to mankind that they may ward off (evil
sorry i repeated some questions, because i didnt understand the answer you gave earlier, but thanks a lot for taking the time to answer them again.
I think you know more than me when it comes to sunna, so I think i will benefitt from your answers.


the quran is not to be taken literally. what! and you support this with that we are supposed to understand how the sahaba understood the Quran, thou the sahaba sayings reached us with so much disagreement wthin it, and caused and justified devition in islam.
[1]


and men beating theire wifes??? this is what it says about wife in the Quran
PICKTHAL: O ye who believe! It is not lawful for you forcibly to inherit the women (of your deceased kinsmen), nor (that) ye should put constraint upon them that ye may take away a part of that which ye have given them, unless they be guilty of flagrant lewdness. But consort with them in kindness, for if ye hate them it may happen that ye hate a thing wherein Allah hath placed much good.[2]



isnt murdering someone with stones much much wors? and honestly are you saying that the Quran commands us to kill every disbelievers if we look at it literally.[3]

this is what says in the Quran about killing disbelievers
PICKTHAL: And fight them until persecution is no more, and religion is for Allah. But if they desist, then let there be no hostility except against wrong-doers.
سورة البقرة , Al-Baqara, Chapter #2, Verse #193)

by the way pickthal, shakir and yusuf ali are men who translated the Quran into english[4]

the part about the sahaba fasting til maqrib can we be sure this information reached us the way it was supposed be considering the amount of disagreements that are within the hadiths and after a millnium and a half and all the enemies of islam of men and jinn.[5]

please dont say it was protected if it was protected it wouldnt cause and justify devition.[6]




if i keep listening til the end of the same aya i will hear the three dalaakh? you copied a translation here if you listen as in audio you will not hear a third dalaakhso ,i did listen to it before and i didnt hear it.[7]


Those who disagree within the book (ex ahlu sunna wal jame'a, wahhabi salafi etc) are in great opposition to God.
listen to the aya not translation of the aya, if you speak arabic im sure you will understand what im talking about.
its 176 in al baqra.
we cant see fear, but we can see the results of fear sweating shaking stuttering especially when reminded of Allah and His punishment, lot of fear can even cause fainting. how ever fear definitely does not cause the way "muslims" are behaving today.[8]

and my original question was isn something wrong with the way we are worshiping when this fear is not growing?
and i think you didnt read my second post or reply, i could be wrong.[9]

dont look for Quranic ayads to prove me wrong because if you look you will find them instead look for what is right[10]
Wa'alaikoum assalam wa rahmatullahi wa barakatuh
Bismillaah Al-Hamdulillaah wa salatu wa salaamu 'ala rasulullaah
Amma ba'd

[1]

First of all sister would please be so kind to show me your proof that the Sahabah had disagreement in their community?
We all should be carefull with what we say about the Sahabah radhiallahu anhum.
Let me give you fist an example of why we should be careful with what we say about the Sahabah.
Allah subhanahu wa ta'ala says:
Surah 3:110
You are the best nation produced [as an example] for mankind. You enjoin what is right and forbid what is wrong and believe in Allah . If only the People of the Scripture had believed, it would have been better for them. Among them are believers, but most of them are defiantly disobedient.

Allah subhanahu wa ta'ala describes the ummah of Mohamed allahu alayhi wa sallam as the best of the best. And there are certain hadiths which are proven to be 100% true that Messenger sallahu alayhi wa sallam said that:
Volume 8, Book 76, Number 437:

Narrated 'Abdullah :

The Prophet said, "The best people are those of my generation, and then those who will come after them (the next generation), and then those who will come after them (i.e. the next generation), and then after them, there will come people whose witness will precede their oaths, and whose oaths will precede their witness."

So sister don't attack the Sahabah without knowledge. The Sahabah radhallahu anhum are the best creation that sat their foot on this earth.
They radhiallahu anhum did their utmost to deliver the message of Islam to the following generations. For example it was Uthman radhaillahu anhu that is responsible that the surat are together in one book. It is the Mushaf that we have today.

Not that misunderstands me I'm not out to disprove you sister but rather you are saying some harsh things against the best of the best which is utterly wrong and a sin.

The devotion in Islam started cause certain people which aren't the sahabah started to follow their desires and misuse the quran to satisfy their desires. Muhamed sallahu alayhi wa salam already informed the sahaba radhiallahu anhum that after his sallahu alayhi wa sallam life islam will split in 73 sects.

This is hadith:
The Messenger of Allah (sallallaahu alaihi wa sallam) said, My Ummah will split into seventy three sects, all of them in the Fire except one and it is al-Jamaaýah. It was said, Who are they, O Messenger of Allah? He (sallallaahu alaihi wa sallam) replied, That which I and my Companions are upon today.

Source: The hadeeth is hasan and is reported by at-Tirmidhee (no.2643), Ibn Waddaah in al-Bidýah (p.85), al-Aajurree in ash-Shareeýah (p.15) and in al-Arbaýeen, al-Haakim (1/128-129), Ibn Nasr in as-Sunnah (no.62), al-Laalikaaýee in as-Sunnah (no.147), Ibn al-Jawzee in Talbees Iblees (p.16) and al-Uqailee in ad-Duýafaaý (2/262) from the hadeeth of Abdullah ibn Amr.

I will for now leave at that if you still want to know more about it I will nchallah write more about it.

Why do we muslims need the hadith?And even our noble precessedors went to even make a complete scientific system for it. Well without the ahadith you wouldn't even know how to pray, how to make tashahud, what du'aa to say after the adhan or how to make abolution.

I will say it again the shabah weren't in disagreement. They all had the same Aqeedah.

[2]

About men beating their wifes. Well look at the Vers in sarah 4 for example:

Surah 4:34
Men are in charge of women by [right of] what Allah has given one over the other and what they spend [for maintenance] from their wealth. So righteous women are devoutly obedient, guarding in [the husband's] absence what Allah would have them guard. But those [wives] from whom you fear arrogance - [first] advise them; [then if they persist], forsake them in bed; and [finally], strike them. But if they obey you [once more], seek no means against them. Indeed, Allah is ever Exalted and Grand

Take these literally and men would start to beat their wifes for everything hey do which they don't like even if they do something Allah allowed the women to do.

But if we take how the Sahabah radhiallahu anhum explained this vers everything becomes clear:
Allah said,

(As to those women on whose part you see ill conduct,) meaning, the woman from whom you see ill conduct with her husband, such as when she acts as if she is above her husband, disobeys him, ignores him, dislikes him, and so forth. When these signs appear in a woman, her husband should advise her and remind her of Allah's torment if she disobeys him. Indeed, Allah ordered the wife to obey her husband and prohibited her from disobeying him, because of the enormity of his rights and all that he does for her. The Messenger of Allah said,

(If I were to command anyone to prostrate before anyone, I would have commanded the wife to prostrate before her husband, because of the enormity of his right upon her.) Al-Bukhari recorded that Abu Hurayrah said that the Messenger of Allah said,

(If the man asks his wife to come to his bed and she declines, the angels will keep cursing her until the morning.) Muslim recorded it with the wording,

(If the wife goes to sleep while ignoring her husband's bed, the angels will keep cursing her until the morning.) This is why Allah said,

(As to those women on whose part you see ill conduct, admonish them (first)). Allah's statement,

(abandon them in their beds,) `Ali bin Abi Talhah reported that Ibn `Abbas said "The abandonment refers to not having intercourse with her, to lie on her bed with his back to her.'' Several others said similarly. As-Suddi, Ad-Dahhak, `Ikrimah, and Ibn `Abbas, in another narration, added, "Not to speak with her or talk to her.'' The Sunan and Musnad compilers recorded that Mu`awiyah bin Haydah Al-Qushayri said, "O Allah's Messenger! What is the right that the wife of one of us has on him'' The Prophet said,

(To feed her when you eat, cloth her when you buy clothes for yourself, refrain from striking her face or cursing her, and to not abandon her, except in the house.) Allah's statement,

(beat them) means, if advice and ignoring her in the bed do not produce the desired results, you are allowed to discipline the wife, without severe beating. Muslim recorded that Jabir said that during the Farewell Hajj, the Prophet said;

(Fear Allah regarding women, for they are your assistants. You have the right on them that they do not allow any person whom you dislike to step on your mat. However, if they do that, you are allowed to discipline them lightly. They have a right on you that you provide them with their provision and clothes, in a reasonable manner.) Ibn `Abbas and several others said that the Ayah refers to a beating that is not violent. Al-Hasan Al-Basri said that it means, a beating that is not severe.

Now we see what Allah subhanahu wa ta'ala means with this ayah.

I said it in my previous post to make an example for you to understand the quran like the Mohamed sallahu alayhi wa sallam understood it and taught it the Companions radhallahu anhum.
It is one of the main reasons why some muslims start commiting suicide and kill their brothers and sistrs with them (aka the follower of Bin Laden) cause these certain individuals take every ayah literally and out of context. Some even see such people as heros which they are far off.

In Islam there is a rule for everything. And we need these rules. The Sahabah radhallahu anhum had the Prophet sallahu alayhi wa sallam to ask. The tabi'oon radhiallahu anhum ahd the Sahabah radhiallahu anhum to ask and the atba tabi'oon had the tabi'oon to ask radiallhu anhum kulhum.

So what should we do then??

So the Sahabah feared that people will start misusing Allah's commands and so they wrote down how the Protphet sallahu alayhi wa sallam understood the quran and even wrote down everything the prophet sallahu alayhi wa sallam told them.

[3]

Yes.
Let's read suarh 9 vers 5:
And when the sacred months have passed, then kill the polytheists wherever you find them and capture them and besiege them and sit in wait for them at every place of ambush. But if they should repent, establish prayer, and give zakah, let them [go] on their way. Indeed, Allah is Forgiving and Merciful.

Let's take this literally and you will see that after the three sacred months every muslim will go hunting disbelievers. But with it's explanation we understand the wisdom behind this surah and this vers and how Mohamed sallahu alayhi wa sallam understood it.

Explanation:

[4]

Jazakallahu khairan for this information.

[/5] and [6]
Yes. Look at post number #6 and you will see why the hadith are to be trusted. If not and you are better in the arabic language I will tray to explain it in the arabic language.

[7]

2_229.png


Here Allah subhanahu wa ta'ala speaks about two divorces and their rules.

And in the Ayah after it Allah subhanahu wa ta'ala talks about a divorce that comes after the first two.And if we count them together we have three. The number three is not metioned if you are wondering about it.

2_230.png


[8]

Those who disagree within the book (ex ahlu sunna wal jame'a, wahhabi salafi etc) are in great opposition to God.

How did you come to this conclusion???? Ahlu sunnah wal jama'a are the manhaj as salaf and there is no such thing as wahabi salafi.
Before using such words how about first recherche who Mohamed Abdul-Wahab rahimahullah is and what he did for islam and for the muslims. People are attacking him and Ibn Tayymiyahrahimahullah cause they said the truth to the people to not worship graves and to stick to the sunnah.

Why use the name Salafee? Is it a call towards a party or a group or a madh-hab (school of thought)? Or is it a new sect in Islaam?

Indeed, the word Salaf is well known in the Arabic language as well as in the religious terminology. But what concerns us here, is its discussion from the religious standpoint. Thus, it has been authentically reported on the Prophet, sallAllaahu 'alayhi wa sallam, that during the sickness from which he died from, he said to Faatimah, radyAllaahu 'anhaa: "So fear Allaah and have patience. And I am the best Salaf (predecessor) for you." [Saheeh Muslim: no. 2450]

For furrther understanding sister I would advice you to listen to this Video to te end it is in arabic with english subtitles.
[yt]7HGOcX-mUfc[/yt]
There you will inchallah realize the misconceptions that the anti salafi have.

or read this article:


[9]

Sister this fear will come the more your Emaan grows. With the time the emaan of the sahabah grew so much that they would start to weep when they hear someone saying fear allah. Cause they would immediately be remembered what allahs punishment will be. So with time and with the growing of our emaan we will inchallah reach these state.
We have a lot of scholars who are like Allah described his fearful slaves to be by worshipping him.
That is one of the reasons we should everyday try to strentghen our emaan so that we inchallah will also reach this state by learning more verses from the quran, by learning more from the sunnah, by making less grave sins etc.

[10]

Why should I do this? I'm not here to prove you wrong but rather try to give a good advice to the best of my ability.



Subhanak Allaahuma wa bihamdika ash-hadu anlaa illaaha illa anta astaghfiruka wa atubu ilayk

If I said anything correct, then it is from Allaah (subhanahu wa taa'ala), and if I erred, then that is from me and shaytan.

:wasalam:
 

ruqyah

New Member
reply

last reply


The hadith reached us full of contradiction to itself and to the Quran that is what i said NOT the sahaba disagreed.

you wrote a lot about men beating their wifes
How ever still you didnt prove your claim that if the Quran is taken literally some men would beat their wifes exessevly.
I understand now your view of the word literally.

The way our beloved prophet saw and the sahaba radhallahu anhum
understood the Quran is the only way the Quran is suppost to be understood, this is not what we disagree on its how they undersood we disagree on
I mean they understood it literally, not out of context.



I thought before and I think now "tafsir" of the Quran is putting words in Allahs mout subhanu wata'alaa
for ex if our Lord says fear and we say: what our lord really means with fear is righteousness, this is just outrages!!
fear is fear.

About the third talaakh are you saying Allah subhanu wata'alaa said a third talaakh in the end of the same aya, I read it and didnt I read a thid talaakh.

I mean I proved my point on how the Quran should be taken literally in my preveus post. the word literally is not a negativ word the aya about killing disbelivers all year except three month im sure was reaveled when the disbelievers were at war with muslims and breaking their covenant with the muslims.

You asked me how i came to the conclution every sect in islam being in opposition to Allah subhanu wata'alaa, it was progressivly, they all disagree conserning the book.and all who disagree consering the book are in open schism

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Ayyub

Junior Member
:salam2: wa rahmatullahi wa barakatuh
The hadith reached us full of contradiction to itself and to the Quran that is what i said NOT the sahaba disagreed.
sister I said it in my last post and I will say it again where is your proof that the ahadith are contradicting the quran???

The way our beloved prophet saw and the sahaba radhallahu anhum
understood the Quran is the only way the Quran is suppost to be understood, this is not what we disagree on its how they undersood we disagree on
I mean they understood it literally, not out of context.
So how do we know then how the Sahabah and the prophet Mohamed sallahu alayhi wa salam understood the quran without tafsir???
You are kin of contradicting yourself.

I thought before and I think now "tafsir" of the Quran is putting words in Allahs mout subhanu wata'alaa
for ex if our Lord says fear and we say: what our lord really means with fear is righteousness, this is just outrages!!
fear is fear.
Fear allah sister. Without proof you shouldn't say something like this.
It seems like you are not really strong in the arabic language. The arabic word fear in a certain grammatic constallation has more than one meaning. So don't be so short sighted.
I mean I proved my point on how the Quran should be taken literally in my preveus post. the word literally is not a negativ word the aya about killing disbelivers all year except three month im sure was reaveled when the disbelievers were at war with muslims and breaking their covenant with the muslims.
How do you know when the suarh was being sent without tafsir? All your post rather proof that we need ahadith and tafsir.

The Sahabah radhiallahu anhum had the right literal understanding. But today we doesn't have the literal understanding. For example the word getting hit bysomeone.
Some would understand it as pushing someone, some would understand it as boxing someone etc.
The sahabah were all masters in the arabic language which today we aren't. The sahabah knew if a word come in such and such a constallation it means such and such. But we the muslims of today don't even speak the real arabic language in the arabic lands but rather speak slangs of it. I mean in Saudi Arabia they speak a different slang than in Yemen,Morocco or Lebanon.
About the third talaakh are you saying Allah subhanu wata'alaa said a third talaakh in the end of the same aya, I read it and didnt I read a thid talaakh.

Ok Allah subhanahu wa ta'ala speaks in vers 229 about the two divorces and it's rules and says in the same vers that the men have the right to remarry their wives again aftr a certain time. In the next vers, vers 230 Allah subahanahu wa ta'ala says if the muslims then divorces his wife another time then he is not allowed to remarry his wife. If we now count all ivorces together we have then two divirces after which muslim are allowed to remarry and a divorce after which muslims aren'r allowed to remarry. And 2+1=3. I hope you agree now with me. I already worte this in my past post.


You asked me how i came to the conclution every sect in islam being in opposition to Allah subhanu wata'alaa, it was progressivly, they all disagree conserning the book.and all who disagree consering the book are in open schism

Again it is a difference between claiming something and proving something. Show me your proof that the ones of manhaj as salaf are disagreeing with the book of Allah. Why are you claiming such a thing withot showing your proof.

I will give you a few names of rightous salafi scholars:
1. Ibn Quayyim rahimahullah
2. Abdul Aziz Ibn Baz rahimahullah
3. Mohamed Nasr Adeen Al Abani rahimahullah
4. Mohamed Ibn Utheymeen rahimahullah
5. Saleh al Fawzaan hafidhahullah
6. Adbil Muhsin al abbad hafidhahullah

and many more and if you could be so kind to show me where this scholars disagree with the quran in any of their videos or books so we could all be enlighted by you.

You still fail to understand the science of ahadith. Recherche this topic in the language you're strong in and then inchallah you will undertand that the ahadith are not contradicting the quran or each other.


Please proof your claims.
 

Seeking Allah's Mercy

Qul HuwaAllahu Ahud!
Asalamo`Alaykum Wa Rahmatullahi Wa baraakaatuh,

Your posts clearly show that you have a tendency towards the beliefs of those foolish Quranist, may Allaah guide them. There is a lack of trust in the Sunnah and lack of respect for the knowledge of Shahabah and the scholars. It's a blessing of Allaah upon you that you asked these questions. May Allaah grant you and us all hidayah.

I wonder how do you follow Islam by "just" following the the Qur'an, when:

a) It was not revealed to you, so you don't understand the context, reason and background behind every verse.

b) It was not revealed in your time to someone next to you, so you don't know a thing about when, why and where such and such verses were revealed with such and such information.

c) It was not revealed to a generation or two before yours so that they could have informed you in one step father-to-son fashion as to what happened and how?

Forget about all those questions you asked above, for a while. You can proceed to learning the multiplication and division after you have revised you 123. Just answer this very simple question of mine (keeping those three points mentioned above in mind). How do you pray and from where did you learn how to pray this way?

Please, make sure you mention the exact number of Surah and verse as a reference for each act of you prayer, starting from takbeer to taslim. Provide reference to what is recited, and where, and how much and in what manner. BaraakAllaahu feeki.
 

Ayyub

Junior Member
:salam2:
@ sister ruqyah:

Here might be a benifical text for you about people who reject the sunnah. People who reject hadith and say I only take from the quran are rejecting the sunnah.


Shaykh Saalih al-Fawzaan hafidahullah clarifies this issue:

Question:

This person asks about the one who says: "I only believe in the Qur'an, as for the Sunnah, then it is not truthful."

Shaykh Saalih al-Fawzaan:

This is a disbeliever. This is a disbeliever.

For he is a liar, he does not take the Qur'an as being truthful. The Qur'an commands the following of the Sunnah. Allah, the Almighty, says:

"And whatsoever the Messenger gives you, take it, and whatsoever he forbids you, abstain (from it)." (al-Hashr 59:7)

The Qur'an has commanded us to follow the Sunnah of the Messenger, sallAllahu 'alayhi wa sallam. So the one who says: "I believe in the Qur'an but I do not believe in the Sunnah." He has (in reality) disbelieved in the Qur'an and the Sunnah, for he has taken the Qur'an not as being truthful.

Allah says in the Qur'an: "And whatsoever the Messenger gives you, take it, and whatsoever he forbids you, abstain (from it)." (al-Hashr 59:7)

And Allah, the Allmighty, says: "And if you obey him..." Who is "him" (in this verse)? The Messenger.

"If you obey him, you shall be on the right guidance. The Messenger's duty is only to convey (the message) in a clear way (i.e. to preach in a plain way)." (al-Noor 24:54)

The Exalted said: "Obey Allah and obey his messenger" (an-Nisaa 4:59)

The Exalted says: "He who obeys the Messenger, has indeed obeyed Allah" (an-Nisaa 4:80)

So those who do not regard the Sunnah as being truthful, he is a disbeliever. He is a disbeliever, even with regards to the Qur'an.

More text and fatawa with proves from the quran about the ones who reject the sunnah

Just a small quote:

"Anyone who denies or claims the permissibility of departing from the Sunnah and uses the Qur'an as the only source of legislation has gone far astray, accordingly, they are guilty of major Kufr (disbelief that takes the Muslim out of Islam) and have apostatized from Islam. That is because in doing so they are belying Allah (Exalted be He) and His Messenger (peace be upon him), denying their commands, and rejecting a great principle of Islam, which Allah has commanded Muslims to resort to, rely upon and follow."


:wasalam:
 
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