PLEASE READ: `Aqeedah Study- Al-Haa'iyyah & Explanation

Discussion in 'TurnToIslam Lounge !' started by thariq2005, Sep 6, 2011.

  1. IbnAdam77
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    Assalam 'Alaikum Warahmatullahi Wabarakatuh

    Bismillah!

    Description of Ijmaa'

    Ijmaa' is the consensus (special agreement) of the Ijtihads of the Mujtahids of a time, with one another. If all of them has the same Ijtihaad on a particular matter, then it is called Ijmaa'.

    Imam Shafi'ee (rahimahullah) has gives a great definition of Ijmaa' in his famous book called al-Risala. He defines it as "The adherence of the congregation (jama`a) of Muslims to the conclusions of a given ruling pertaining to what is permitted and what is forbidden after the passing of the Prophet (pbuh)."

    Imam Shafi'ee continues in the same book (which is Risala), on the page 253: "The Prophet's order that men should follow the Muslim community is a proof that the Ijma` of the Muslims is binding."

    Later on (in the page 286) he quotes the hadith whereby the Prophet said: "Believe my Companions, then those who succeed them, and after that those who succeed the Successors. But after them falsehood will prevail when people will swear to the truth without having been asked to swear, and testify without having been asked to testify. Only those who seek the pleasures of Paradise will keep to the Congregation..."

    Imam comments: "He who holds what the Muslim Congregation (jama`a) holds shall be regarded as following the Congregation, and he who holds differently shall be regarded as opposing the Congregation he was ordered to follow. So the error comes from separation; but in the Congregation as a whole there is no error concerning the meaning of the Qur'an, the Sunna, and analogy (qiyas)."

    The Ijmaa' of Sahaba (radiyallahu 'anhum) are the most highly valued Ijmaa'.

    A very important matter we must know in regard to Ijmaa' is that if the Mujtahids comes with Ijmaa' on a matter, then it can never be changed until Qiyaamah! Even if there comes a very large number of scholars or Mujtahids later on and says opposite, it will not be changed in Islam.

    InshaAllah you will know the reason before you finish reading this answer.

    Evidence of Ijmaa' from Quran

    Allah says in Surah an-Nisa, Verse 115, "Whoever opposes the Messenger after the guidance (the truth of Islam) has become manifest (clear) to him and follows a path other than that of the Mu'mineen, We shall allow him to do that thing which he is doing and then enter him into Jahannam. It is the worst of abodes."

    This is indeed a very clear Ayah which provides us clear proof to follow Quran, Sunnah and Ijmaa'.

    "Opposing the Messenger" - this part indicates the Sunnah of the Prophet (pbuh).

    "..after Hidayat becomes manifest (clear)" - Hidayat in this verse means The Quran, according to the Mufassireen.

    The 3rd part of the Ayah "...and he follows a path other than that of the Mu'mineen (believers)...." - this means Opposing the path of the believers (Ijmaa' of the Ummah) will also lead to hell, along with those who oppose Quran and Sunnah.

    Evidence of Ijmaa' from the Sunnah of Prophet (pbuh)

    Imam al-Tirmidhi reported on the authority of Ibn Umar (radiyallahu 'anh) from the Prophet (pbuh), who said: "Verily my Ummah would not agree (or he said the Ummah of Muhammad) would not agree upon error and Allah's hand is over the group and whoever dissents from them departs to Hell." Sunan al-Tirmidhi (4/2167) (see also Mishkat, 1/173)

    Therefore it is crystal clear that this Ummah will not agree (the only way for the whole Ummah to agree on a matter is through the Ijmaa' of the Mujtahids of a time) upon a matter which is wrong. It is a great blessing of Allah to this Ummah. So the question arised in your mind in regard to why a later generation of 'Ulama cannot change a previous Ijmaa' of and earlier generation, is now clear inshaAllah.

    An Example of a thing on which there is Ijmaa'

    Riba (Interest/Usury) is forbidden according to the Qur’aan and Sunnah, and definitive scholarly consensus (Ijmaa'). Whoever regards it as permissible is a kaafir, because the basic principle is that whoever rejects something on which there is obvious scholarly consensus is guilty of kufr.

    Shaykh al-Islam Ibn Taymiyah (rahimahullah) said, "The belief that the well-known obligations are obligatory and that the well-known prohibitions are forbidden is one of the most important basic principles of faith, and the one who rejects that is a kaafir according to scholarly consensus."

    Wassalam 'ALaikum Warahmatullahi Wabarakatuh
  2. kashif_nazeer
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    kashif_nazeer ~~~Alhamdulillah~~~

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    :salam2:

    Dear akhi thariq,
    I would like to propose an idea.
    I like this thread of yours very much,mashaAllah as I am learning a lot from this thread,alhamdulillah!
    :jazaak: for that.

    I would love it,if there were a similar thread which taught Akhlaq (manners),as I believe it is also important for a muslim to learn about them.That is also the need of the hour for our youths of ummah.

    :jazaak:
    May Allah reward you immensely for your sharing of knowledge with us.Ameen.


    :wasalam:
  3. thariq2005
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    thariq2005 Praise be to Allah!

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    Wa `alaykum salaam wa rahmatullaah

    I was actually thinking of doing something like Fiqh or something on the attributes of Allaah etc. Let us, inshaa'Allaah, get this done and we will get some feedback from all you as to what we can do next.

    JazaakAllaahu khairaa for the suggestion. Please feel free to suggest anything that you people think would be beneficial
  4. Seeking Allah's Mercy
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    Seeking Allah's Mercy Qul HuwaAllahu Ahud!

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    Asalamoalaikom wa rahmatullahi wa barakaatuh,

    Here is my answer:

    :bismillah:

    "Shahih Hadith" or Authentic Hadith":

    1)Mutawaatir (Recurrent or Consective) Hadith:
    A Narration that is narrated from so many by so many in each stage of transmission that it is inconceivable that they could all have agreed upon a lie.
    2) Sahih li dhaatihi:

    A narration that is sound in and of itself.

    3)Sahih li ghayrihi:

    A narration which is sound because of supporting evidence)

    4)Hasan (good):

    If the precision is lacking and is not complete, then it is hasan li dhaatihi (hasan in and of itself). If it has a number of isnaads, then it is Sahih li ghayrihi (Sahih because of corroborating evidence).


    Al-Haafiz ibn Hajar said:
    Most of the scholars of hadith do not differentiate between hasan and Sahih. [al-Nukat (1/480)]

    The definition of conditions of Shaih Hadeeth can be summed up from the works of the later imams studying the words of the scholars of hadith and their applications. Hence we may find things in the words of the earlier scholars which point to these conditions.

    For example: Imam al-Shaafa’i (may Allah have mercy on him) said in al-Risaalah (370-371)

    Evidence cannot be established on the basis of a report narrated by a few unless several factors are present, such as:

    "The one who narrated it is trustworthy in his religious commitment, known to be truthful in his speech, understanding what he narrates, and knowledgeable about the wording and possible interpretation of the hadith; and he should be one of those who can narrate the hadith exactly as he heard it, not based on the meaning but with the exact wording, because if he if narrated on the basis of meaning and not with the exact wording, and he does not have knowledge of possible interpretations, he may inadvertently change what is halaal into haraam. But if he narrates it exactly, there is no fear that it may be changed.
    And he should know the hadith very well, if he is narrating from memory or he should take get care of his book if he is narrating from his book. If he checks what he knows with the scholars of hadith, he should be in agreement with them, and he should not be mudallis, i.e., one who narrates from one who met (a narrator) but did not hear it from him, or who narrates from the Prophet (peace and blessings of Allah be upon him) something that contradicts the narration of authentic scholars from the Prophet (peace and blessings of Allah be upon him). The same must be true for the narrators who came before him (in the isnaad), who narrated it to him, until the hadith ends with an uninterrupted chain all the way back to the Prophet (peace and blessings of Allah be upon him) or to the one who narrated it from the Prophet (peace and blessings of Allah be upon him)".
    If all these conditions are met then a hadith is Sahih according to scholarly consensus, as was narrated by Ibn al-Salaah (may Allah have mercy on him).
    [ al-Muqaddimah fi ‘Uloom il-Hadeeth (8) and al-Dhahabi in al-Mooqidah, (24).]


    From this the conditions of a Sahih hadith are summed up as follows:

    1) Integrity:

    -By this we mean the good character ('adalah) of all its narrators.

    -This is verified by studying their biographies or 'Ilm ul Rijaal.

    It is verified that all the narrators should be practicing muslims. They should observe Islamic practices and are honorable, respected people in their society. They were not known to have commited any major sins, either as disobedience to Allaah or against the people. In other words, it is ascertained that they practice what is required of them by Islam and they are not known to engage in the doing of things which are forbidden.

    If a person is known to have not establish salah, or have fornicated, or consumed alcohol etc. His hadeeth is automatically rejected.

    If this principal is applied now, everything from newspaper to history books will be regarded as unreliable. This goes to show the extra care Muslims take to ensure to the greatest degree possible that the information they recieve about the prophet of Allaah:saw: is from him :saw:

    2) Reliability:

    -By this we means the soundness of memory of the transmitters.

    -This is determined by the scholars by looking at various texts of the narrator to see if there is any variation.

    Good memory and precision on the part of narrators with regards to what they are narrating is essential.*!If he's narrating from memory then he should have a sharp memory. He should not be forgetful, Should not have suffered psycological problems or mental disorders. If he's narrating from his writing, then is must that his book was safe, accurate and unchanged or corrupted by other people. And that he only transmitted directly from his book.

    All the students of the Prophet:saw: learned and conveyed hadith over a period of time. If each time a narrator narrates a hadith and his narration is consistent than he's considered reliable. if not, then he's considered to have a "weak memory" and his narrations are rejected.
    At times consistency is found in the narrations narrated at a young age or in the begining of his teaching carrier. At a later stage or at old age, variation are found. Such a narrator is reliable at one stage and unreliable at the other.

    If a hadeeth is written as well as memorized, it's reliabilty takes precedence over that which is only written over only memorized.

    3) Continuity:

    – Chain of narrators or transmittors of the hadith "Sanad".

    _ Verified by 'Ilm ul Rijaal.

    "Continuous isnaad [ittisal assanad]" is an important condition for authentication of narrations. It means that each narrator heard the hadith from the one before him and this continued from beginning to end in an unbroken chain.

    The chain is considered consistent if each narrator in the chain have:

    - lived within the same period of the time as the one above him,

    - Attended the same circles,

    - Or proven to have some contact with each other.

    Otherwise the chain is not continuous and is "broken". For Example: If the Taba'ee narrated a hadeeth from a particular Sahabi. And this particular sahabi died while the Taba'ee was two or three years old. Since they did not live in the same time, the hadeeth is rejected.

    4) The Hadith is not "Shaadh" (Odd):

    "Shaadh" is a Hadith narrated by a trusted narrator which is in contradiction with a hadith of a "More" trusted narrator. For a hadith to be Shahih it should be free from any oddness in its isnaad or text.

    5)The absence of defects ('illah) in the Hadith:
    The hadith is free from faults in its isnaad and text. A “fault” is a subtle problem that undermines the soundness of the hadith. A Hadith which has such a defect is one which appears to be free from defect at first while after investigation it is discovered that it has a certain defect which would not be apparent without investigation. Such defect can be detected only by the well versed scholars of hadith.

    Al-Dhahabi said in al-Mooqidah (24): The scholars of hadith added a condition that the hadith should be free from any oddness or fault. This is subject to further discussion according to the principles of the fuqaha’, because many of what may be considered as faults are not accepted as such by them.
    [Tadreeb al-Raawi (1/68-75, 155).]

    Some of the scholars did not list all these conditions:

    1)Imam Maalik and Abu Haneefah:

    Both of them accepted mursal hadith (A narration missing the Sahabah), which is compromising the condition of having a continuous isnaad all the way to the source of the hadith.
    For Example: The hadeeth about the "Indimaam"(tucking up) of women in prostration, and that in this regard she's not like man is accepted by Imaam Abu Haneefa. It is transmitted on the authority of Yazeed ibn Abi Habeeb and collected by Abu Daawood (The poet's father) in his Al-Maraaseel. This hadith is Murasal and not authentic.

    2)Some scholars accepted mudallas hadith (Mudallas is the chain of "forged" transmitters) even if the narrators did not state that they heard it.

    Reasons for this difference of opinion:

    What is meant is that the scholars’ differences with regard to classing ahaadeeth as Sahih are due to two reasons:*!

    1) Their differences regarding some of the conditions of soundness. That is because those who compromised on some of these conditions were bound to class as Sahih reports that others did not class as Sahih.*!

    2) Their differences in applying these conditions to a specific hadith. They may differ as to the good character of some narrators or whether the isnaad is uninterrupted and so on.*!

    It should be noted that these conditions are based on evidence from sharee’ah and evidence is based on reason.


    How did we conclude that?

    Wasalamoalaikom wa rahmatullahi wa barakaatuh.
  5. kashif_nazeer
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    kashif_nazeer ~~~Alhamdulillah~~~

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    :salam2:
    Honestly these were the five names which arose in my mind on first seeing the question,then I did some searching using Sheikh Google

    In the Holy Qur'an, they are referred to as Ulul 'Azm, Possessors of strong will and perseverance.They came from distinguished families,they had their laqabs(names) like Najiyullah for Hazrat Nuh(alyhissalaam),Khalilullah for Hazrat Ibrahim(alyhissallam),Kalimullah for Hazrat Musa(alyhissalaam),Ruhullah for Hazrat 'Isa (alyhissalaam) and Habibullah for Hazrat Muhammad( :saw: )

    Also it mentions all the 5 prophets in a single verse in Surat Al-Ahzab:

    And [mention, O Muhammad], when We took from the prophets their covenant and from you and from Noah and Abraham and Moses and Jesus, the son of Mary; and We took from them a solemn covenant. Surat Al-'Aĥzāb[33:7]

    They were messengers(rasul) to the nations, who came to them with guidance,warning and divine law(sharee'ah),the others were anbiya who did not bring a divine law but followed the existing laws.Like Hazrat Yahya(alyhissalaam),Hazrat Zakariya(alyhissalaam),etc.


    :wasalam:
  6. your-sister
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    your-sister Junior Member

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    Assalaamu alaikum wa rahmatullaah.

    Akhy...I'll be in shortly with my answer(as I hope the rest of the sisters are) so will you wait a little before posting the commentary? (Wait till it's midnight for us here atleast..4 more hrs to go) insha'Allaah.
  7. thariq2005
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    thariq2005 Praise be to Allah!

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    Wa `alaykum salaam wa rahmatullaahi wa barakaatuh

    Inshaa'Allaah.

    We waiting for yourself, Suhaanah, Aapa, friend263 and Allahknowsbest.
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    Salaam alaikum.

    In a linguistic sense , Mutawaatir means successive.

    In his sharh Nukhba al-Fikr(which I gather means "Choosen Thoughts"), Ibn Hajar said, for a hadeeth to be classified as Mutawaatir, it must fulfill the following conditions:

    • It is reported by a large number of people.*

    • The number(of people) should be so large that it must be impossible for them to agree on a lie.

    • The narration must be based on both the (5) senses and the mind.**

    • Must have narrated from similar people from beginning to end.

    *The exact amount of reporters seem to vary.
    For example, Imaam Nawawi considers a hadeeth "Mutawaatir" if atleast 10 reporters narrated it.
    Ibn hajar says it doesn't have a "specific" number.
    And sheikh-ul-Islaam Ibn Taymiyyah said no set of number is required.

    **By senses, it basically means the reporter must of "heard" or "saw" the incidents he's reporting for it to be accepted. Some say that the "mind" solely can't be depended on because it is capable of "imagining" or "thinking" up an incident/statement that never really took place. Hence why the "senses" are needed.

    Ibn Hajar said if the above conditions are met, the mutawaatir hadeeth conveys sure knowledge. Meaning there's no need to analyze its chain because it is guaranteed to be authentic.
    As-suyuuti(who compiled all mutawaatir ahaadeeth in a book titled "Al-azhaar al-Mutanaathirah fil akhbaril Mutawaatirah) said, it is obligatory to act upon Mutawaatir hadeeth without having to check its narration.
    Some scholars even say that a Mutwaatir hadeeth is equivalent to an ayah of the Qur'an.

    There are two types of Mutawaatir hadeeth:-

    • Mutawaatir by text or phrassing

    • And Mutawaatir in meaning

    An example of the former is the hadith, "Whoever tells a lie against me deliberately, let him take his place in Hell." (Bukhaari, Muslim, Abu daawood, Ibn Maajah and Ahmad)
    This hadeeth has been narrated by over 70 companions. Including the four Khulafaa'ur-Raashideen and all ten that are promised Jannah(it's said to actually be the ONLY hadeeth that all 4 of the Khulafaa' and 10 of the mubashireen fil Jannah, have reported).

    As for Mutawaatir-by-meaning, what it means is that the hadeeth in actual meaning are the same but the "wordings" are slightly different each time.
    An example of such hadeeth is the one about the tree trunk that the messenger of Allaah used to use a mimbar(before the 3-stepped mimbaar was made for him), gave Khutba's standing on it, and lead the prayer on it(he'd only come down from it when he needs to make sujood). This hadeeth is reported by quite alot of people but they all worded it differently.
    Another example is raising the hands when making du'aa.- Imaam Suyuuti complied a whole chapter on this in his book.
    There's said to be, an estimate of 100 to 120 Mutawaatir ahaadeeth in existence right now.


    Khabr Al-aahaad is divided into 3 groups:

    1)Mash-hoor.

    2)'Azeez

    3)Ghareeb

    1- The istilahi meaning of Mash-hoor hadeeth(according to Nukhba al Fikr) is a hadeeth which has reached us through three paths(minimum chain of three companions) but did not reach the level of Mutawaatir. In linguistic form, it means "Famous" or known.

    One example is this hadeeth: "Al-muslimu man salim-al-muslimoona min lisaanihii wa yadih" - "The Muslim is the one whom other Muslims are safe from his tongue and hand."(Bukhari and Muslim)

    This hadeeth was reported by Abdullaah ibn 'Amr ibn al-'Aas, Jaabir ibb Abdullaah and Abu Musa al-ash'ari(Radiallaahu 'anhumaa).

    2- 'Azeez in a linguistic sense means, "Precious" or "Rare". 'Azeez hadeeth has no less than two generation of sanad.
    The hadeeth in which the prophet sallallaahu 'alaihi wa sallam said, " No one of you has truly believed until I am more beloved to him than his children, his parents and all of the people." is an example of azeez hadeeth.
    It has been narrated by Abu Hurairaih and Anas.
    Qataadah and Abd al-aziiz took it from Anas.
    Then Shu'bah and sa'eed took it from Qataadah(Radiallaahu 'anhumaa).

    So Two companions, two successors and two followers reported it.

    3- Ghareeb(strange) is a hadeeth that was reported through only one companion(narrator) in each level of chain.

    The hadeeth narrated in Muslim by 'Umar ibn al-khattaab is Ghareeb.
    It was reported to Abdullaah bin Zubair by Sufyaan by Yahyaa bin sa'eed al-ansaari who was narrated to by Muhammad bin Ibraheem, who heard from Al-Laith saying he heard from 'Umar ibn al-khattab who said, "sami'tu rasool-Allaah sallallaahu alaihi wa sallam.."- "I heard the prophet(pbuh).." saying, "Innama al-a'maalu binniyaat.." meaning "Actions are by intentions.."
    So the only sahaaba here was 'Umar radiallaahu anhu.

    There aren't many ghareeb hadeeth but several can be found in Sahih Bukhari(namely the first and the last).

    And as for those who reject Khabr al-Aahaad hadeeth.. If your reason is the same as Ahlul-kalaam's and not because the ahaadeeth are unauthentic or weak, then Fear Allaah and the day you shall answer to Him for He said in Surat Ahzaab, ayah #36 "It is not for a believer, man or woman, when Allaah and His messenger have decreed a matter that they should have any option in their decision. And whoever disobeys Allaah and His messenger, he has indeed strayed in plain error."
    And Imaam shaafi'ee says to you " The khabr(hadeeth) must be accepted at the time it is proven to be correct, even if previous scholars have not practiced what is contained in it."

    The "Ahlul-kalaam" rejected Aahaad ahaadeeth and claimed that the general rules of Qur'an cannot be restricted by it. But what of the hadeeth in which the prophet says, " Verily! I was given the Qur'an and its equal with it(my sunnah)." (Abu Daawood, At-Tirmidi, al-Hakim and Ahmad) what the messenger of Allaah prohibits is equal to what Allaah has prohibited. And all decrees of the messenger(that cannot be found in the Qur'an) are considered as if they were in the Qur'an. Now if it is proven to be authentic, how can one reject Aahaad hadeeth? Why not just reject all of the ahaadeeth out there?!(Khabr al-Aahaad hadeeth report the prophets sunnah and nothing more, so how can you say you accept the Qur'an and sunnah of the prophet, yet you continue to belittle Aahaad hadeeth(which - no matter if weak or not- is still a hadeeth...reporting his sunnah like all other ahaadeeth)?)
    Also, if it was not permissible for sahaabah's to reject the hadeeth of the prophet if it was Aahaad hadeeth that came from fellow sahaabahs(including in matters of *'Aqeedah*), it can't be permissible for any of us later generations, as well. Of course, after the narrator is proven to be trustworthy.

    Salaam alaikum wa rahmatullaah.
  9. your-sister
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    Suhaanah's Answer....

    Qiyaas is an anology made from the book of Allaah and the sunnan of the Messenger of Allaah. It doesn't necessarily have to be the exact same situations but has similar rulings.

    Some people(those following ibn Hazm's idealogy) shunn the whole idea of Qiyaas saying Allaah has made the deen perfect and all the laws and rulings were already affirmed by the prophet. And their reason is only due to what Iblees(la'natullaahi alaih) did when he was commanded to prostrate to Aadam(alaihi salaam) by Allaah 'azza wa jall. He(iblees) concluded that "fire"(what he was made from) was superior to "mud"(what Aadam was created from). However, that isn't the only form of "qiyaas". Just as there's a bad and good side to everything, qiyaas has its "goods" too.
    The Qur'an and sunnah come first, of course. Qiyaas should be used only when there are no text found in the Qur'an and ahaadeeth concerning a ruling on the matter at hand. In other words, it should be done only when absolutely necessary and not how some groups in the past have done(how some groups still do actually); preferring Qiyaas over the sunnah of the prophet sallaallaahu alaihi wa sallam.(Al-i`laam & shar`h al-Manar)
    Imaam shaafi'e says "Qiyaas is impermissible when there's khabr(ahaadeeth)."

    An example for when qiyaas could be used is, if one was to raise a hand, "slap" a parent out of anger, disobedience or whatever has lead them to doing that(God forbid!). Well, it hasn't been mentioned anywhere in the Qur'an or ahaadeeth that you can't 'slap' your parent. However, Allaah azza wa jall says in surat al-Israa', ayah # 23 "And your Lord decreed that you worship none but Him. And that you be dutiful to your parents. If one of them or both of them attain old age in your life, say not to them a word of disrespect, nor shout at them but address in terms of honour."
    He said "wa laa taqullahumaa *uff..*.." Do NOT say to them even "uff"- similar thing to "ugh". So if Allaah azza wa jall prohibited us from even using disrespectful words such as that, the conclusions one can come to by making Qiyaas is that, Raising a hand to them is disobedience.. sinning, so therefore, you can't do such a hurtful and abusive thing to your parents.

    Assalaamu alaikum.
  10. Seeking Allah's Mercy
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    Seeking Allah's Mercy Qul HuwaAllahu Ahud!

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    Wasalamoalaikom wa rahmatullahi wa barakaatuh.

    That was new, Jazakallah khair.


    Wasn't it Adam (Peace be upon him) shaitan was commanded to prostrate to? Jibraeel (Peace be upon him) is an angel. He's suppose to be made of light, No?

    Very beneficial answers by sister Suhanaah and yourself, Jazakallah khair. Keep them coming *Smile*.
  11. your-sister
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    your-sister Junior Member

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    ^Thank you sister for pointing that out. Good thing suhaanah didn't see that..=)
    I knew I needed to read over what I typed...things done in a rush contain no good.^.^

    Maashaa'allah sister! Your posts contain so much benefit, I'm still reading through them
  12. Seeking Allah's Mercy
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    Seeking Allah's Mercy Qul HuwaAllahu Ahud!

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    Just finished reading your post and it "Mashaa'Allaah!!". I love studying hadeeth Sciences, but I read and forget all *Smile*.

    Ukhti, when you finish going through my "essays", proof read your post again. There are some unclear bits, but I think it's spelling mistakes. If not, I'll question you later and clear my confusion Inshaa'Allaah.

    P.S pass suhanaah my salams.
  13. your-sister
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    your-sister Junior Member

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    Masha'allaah. Yeah same here. I've had the book usool-ul-hadeeth for a while now but I've yet to finish reading it..:S

    Oh ukhty, I hate proofreading(I only edit a post if I've more info to add).. But tell me all the mistakes you spot, I can fix them insha'allah. But if they're big mistakes I've made(concerning issues beyond my knowledge), I'll let the Mod brother handle it.^_^

    Insha'Allah. I'll see her tomorrow so, sure... I'll say the sister that has quite the long name says "Salaam".=)
    Btw, can yu inform the other sisters to hurry up with their answers? Its past the deadline...but the brother seems to be away so they can still post..
  14. thariq2005
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    thariq2005 Praise be to Allah!

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    No I am here... just waiting for the members to post.
  15. kashif_nazeer
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    kashif_nazeer ~~~Alhamdulillah~~~

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    :salam2:

    Wa iyyaki,Wa Barakallah feeki.
    Yes,I too wasn't aware of that earlier. Najiyullah means "The one saved by Allah".
    As we are all aware that Hazrat Nuh (alyhissalaam) survived the great flood and was saved by Allah,when Allah told him to build an Arak and take the believers and a pair of every animal with him.Hence the title.



    :wasalam:
  16. xAllahKnowsBestx
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    xAllahKnowsBestx Junior Member

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    Today's the last day for answers right? I'll post right after I get back from school insha'Allah.
  17. thariq2005
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    thariq2005 Praise be to Allah!

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    No it's past the deadline actually. But khayr- we'll wait for you all of you
  18. xAllahKnowsBestx
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    xAllahKnowsBestx Junior Member

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    :salam2:

    Rasool = Messenger
    Nabiy = Prophet

    The difference between a messenger and a prophet:

    Messenger:
    • Is sent to those who disbelieve.
    • Is sent to those who disobey or go against the commandments of Allah swt.
    • Is sent to convey a message from Allah (Revelation) to the people unlike Prophets.(ie: The Prophet :saw: was a messenger for all of mankind.)
    Allah says in the Qur'an:

    "We send the messengers only to give good news and to warn: so those who believe and mend (their lives),- upon them shall be no fear, nor shall they grieve." (Surah Anam 6:48)

    Prophet:

    • Is one who passes on what Allah reveals to him (Scripture).
    • Receives revelation but isn't necessarily commanded to convey it.
    • Is one is sent to the believing people "to teach them and judge between them."

    Also, a Messenger is superior to a Prophet. Every Messenger is a Prophet, but not every Prophet is a Messenger.

    *Edit: I just remembered.. An example would be Moses and his brother Harun. Moses was a Prophet and Messenger of Allah and he received revelation (The Torah), while Harun was only a prophet and not a messenger who received a new law/scripture.
    _______________________________________________________________________________________

    Sorry about the delay.
  19. xAllahKnowsBestx
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    xAllahKnowsBestx Junior Member

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    Brother, what do the rest of those Arabic words mean?
  20. Aapa
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    Aapa Mirajmom

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    Assalaam walaikum,

    My response is short and sweet. I do not know nor do I have the knowledge of whom Allah blessed with this blessing. The Quran mentions three others. But, we do not have the records of those not mentioned in the Quran. That knowledge is with Allah alone and I am scared to enter into that territory.

    If I understand the question correctly the only answer is we do not know all of those blessed with that level of intimacy. That is with Allah to bless whomever He wishes. The question in essence is asking me to make a judgment and I can not do that.

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