Homosexual Party in Hargaisa

[Joesph Muktaar]

I'am not a Quranist i respect the Qur'an more than the Hadith i still respect the hadith but only a small minority

Look, you just made Kufr. The Hadith is not like the Quran but The Hadith is what The Helper of our deen. In the Quran itdoesn't explicitly show you how to Pray, but the Hadith does

I am not going to debunk all the Hadiths because it is just to much that why I am going to Fasir these hadiths for you later but
I have a question
How did the Quran come Down?
How Do you pray?
How do you make Dua?

These all require Hadith's

Surah Al barat is Surah At Tuabah.

 

[Genie]

Look, you just made Kufr. The Hadith is not like the Quran but The Hadith is what The Helper of our deen. In the Quran itdoesn't explicitly show you how to Pray, but the Hadith does

I am not going to debunk all the Hadiths because it is just to much that why I am going to Fasir these hadiths for you later but
I have a question
How did the Quran come Down?
How Do you pray?
How do you make Dua?

These all require Hadith's

Surah Al barat is Surah At Tuabah.

WOW! do you have any idea what Kufr means it means to reject the oneness of god , and i did not reject the ones of god infect i'm trying to protect the truth oness of god from the like son shirk also i do not reject ALL hadith just some simply put i respect the qur'an and its message MORE , can you not read or do you lack those skills too . The only hadiths i respect are those who details , prayer ,signs of judgement day and other means of completing my worship , others that disrespect our prophet and his characteristics consequently contradicting the qur'an DIRECTLY i reject , its really not that hard to understand.

 

[Joesph Muktaar]

WOW! do you have any idea what Kufr means it means to reject the oneness of god , and i did not reject the ones of god infect i'm trying to protect the truth oness of god from the like son shirk also i do not reject ALL hadith just some simply put i respect the qur'an and its message MORE , can you not read or do you lack those skills too . The only hadiths i respect are those who details , prayer ,signs of judgement day and other means of completing my worship , others that disrespect our prophet and his characteristics consequently contradicting the qur'an DIRECTLY i reject , its really not that hard to understand.

Kufr came from the Root word KFR means to cover. So you cover what is right that goves a trait of being a Kaffir.

 

[Genie]

Kufr came from the Root word KFR means to cover. So you cover what is right that goves a trait of being a Kaffir.

Kafir is an Arabic term (from the root K-F-R "to cover") meaning "unbeliever", or "disbeliever". The term alludes to a person who rejects or disbelieves in God and the teachings of the Islamic Prophet Muhammad,[2] and denies the dominion and authority of God. The root word does not allude to the meaning the word takes on.

Again i did not reject god , nor the teachings of the prophet i reject the defiling of my prophet by so called sahih hadith , but hurry u and explain thoso hadith to me then pls.

 

[Joesph Muktaar]

Kafir is an Arabic term (from the root K-F-R "to cover") meaning "unbeliever", or "disbeliever". The term alludes to a person who rejects or disbelieves in God and the teachings of the Islamic Prophet Muhammad,[2] and denies the dominion and authority of God. The root word does not allude to the meaning the word takes on.

but you reject the hadith which God's word.

So you reject God and the prophet.

 

[Hades]

Kafir is an Arabic term (from the root K-F-R "to cover") meaning "unbeliever", or "disbeliever". The term alludes to a person who rejects or disbelieves in God and the teachings of the Islamic Prophet Muhammad,[2] and denies the dominion and authority of God. The root word does not allude to the meaning the word takes on.

Again i did not reject god , nor the teachings of the prophet i reject the defiling of my prophet by so calle dsahih hadith , but hurry u and explain thoso hadith to me then pls.

Why are you wasting time on him? caadi maahan

 

[Genie]

but you reject the hadith which God's word.

So you reject God and the prophet.

RE read my previous post i detailed what i meant , i reject certain hadith for the sake of my lord why? because they defile our beloved prophet and the sahaba. But if you still disagree then explain these hadith.

Narrated Aisha: It had been revealed in the Quran that ten clear sucklings make the marriage unlawful, then it was abrogated (and substituted) by five sucklings and Allah's Apostle (peace_be_upon_him) died and it was before that time (found) in the Quran (and recited by the Muslims). (Muslim: Book 8, Number 3421)

Narrated Aisha: Umm Salamah said to Aisha: A young boy who is at the threshold of puberty comes to you. I, however, do not like that he should come to me, whereupon Aisha said: Don't you see in Allah's Messenger (peace_be_upon_him) a model for you? She also said: The wife of Abu Hudhayfah said: Messenger of Allah, Salim comes to me and now he is a (grown-up) person, and there is something that (rankles) in the mind of Abu Hudhayfah about him, whereupon Allah's Messenger (peace_be_upon_him) said: Suckle him (so that he may become your foster-child), and thus he may be able to come to you (freely). (Muslim: Book 8, Number 3427)

' A'isha (Allah be pleased with her) reported that Sahla bint Suhail came to Allah's Apostle (may peace be eupon him) and said: Messenger of Allah, I see on the face of Abu Hudhaifa (signs of disgust) on entering of Salim (who is an ally) into (our house), whereupon Allah's Apostle (may peace be upon him) said: Suckle him. She said: How can I suckle him as he is a grown-up man? Allah's Messenger (may peace be upon him) smiled and said: I already know that he is a young man 'Amr has made this addition in his narration that he participated in the Battle of Badr and in the narration of Ibn 'Umar (the words are): Allah's Messenger (may peace be upon him) laughed. (Muslim: Book 8, Number 3424)

'A'isha (Allah be pleased with her) reported that Salim, the freed slave of Abu Hadhaifa, lived with him and his family in their house. She (i. e. the daughter of Suhail came to Allah's Apostle (may peace be upon him) and said: Salim has attained (purbety) as men attain, and he understands what they understand, and he enters our house freely, I, however, perceive that something (rankles) in the heart of Abu Hudhaifa, whereupon Allah's Apostle (may peace be upon him) said to her: Suckle him (Breastfeed him) and you would become unlawful for him, and (the rankling) which Abu Hudhaifa feels in his heart will disappear. She returned and said: So I suckled him, and what (was there) in the heart of Abu Hudhaifa disappeared. (Muslim: Book 8, Number 3425)

First, these verses are not in the Qur'an as claimed by the hadith. Second, can anyone allow his wife to breastfeed an adult male so he could visit her freely?

2.
Abu Harb b. Abu al-Aswad reported on the authority of his father that Abu Musa al-Ash'ari sent for the reciters of Basra. They came to him and they were three hundred in number. They recited the Qur'an and he said: You are the best among the inhabitants of Basra, for you are the reciters among them. So continue to recite it. (But bear in mind) that your reciting for a long time may not harden your hearts as were hardened the hearts of those before you. We used to recite a Surah which resembled in length and severity to (Surah) Bara'at. I have, however, forgotten it with the exception of this which I remember out of it: "If there were two valleys full of riches, for the son of Adam, he would long for a third valley, and nothing would fill the stomach of the son of Adam but dust."
And we used so recite a surah which resembled one of the surahs of Musabbihat, and I have forgotten it, but remember (this much) out of it:" Oh people who believe, why do you say that which you do not act upon" (lxi 2.) and “that is recorded in your necks as a witness (against you) and you would be asked about it on the Day of Resurrection" (xvii. 13). (Muslim Book 5, No. 2286)

Note 1: The surah that was the length of Bara’at doesn’t exist in the Qur’an, nor does the alleged verse "If there were two valleys full of riches, for the son of Adam, he would long for a third valley, and nothing would fill the stomach of the son of Adam but dust." In fact, neither Muslim nor Bukhari know if it is in the Qur’an, and yet it is recorded.

Note 2: After that, Abu Musa al-Ash’ari alleges that there was another surah resembling the surahs of Musabbihat which he also forgot. Musabbihat are surahs that begin with Subhan or Subbah and they are: ‘al-Isra’ (Chapter 17 – 111 verses); ‘al-Hadid, (Chapter 57 – 29 Verses); ‘al-Hashr,( Chapter 59 – 24 Verses); ‘as-Saff, (Chapter 61 – 14 Verses); ‘al-Jumu’ah, (Chapter 62 – 11 Verses); ‘at-Taghabun, (Chapter 64 – 18 Verses)’ and ‘al-A’la.( Chapter 87 – 19 Verses).

Note that the second of the alleged verse in Arabic version of Sahih Muslim says:

<fi a’naqikum fatas’aluna ‘anha yaumal qiamati>, which is translated as “that is recorded in your necks as a witness (against you) and you would be asked about it on the Day of Resurrection"

This verse is not present in the Qur’an, so the translator has tried to identify 17:13 with it. But when we open the Qur’an and read 17: 13, it says:

<wa kullu insane azamanahu fi unuqihi wa nukhriju lahu yauma al qiamatihi litaban yalqahu manshura>
“Every man's fate We have fastened on his own neck: On the Day of Judgment We shall bring out for him a scroll, which he will see spread open.”(17:13)

As anyone can see, this is not the verse identified in the Hadeeth. The verse in the Hadeeth does not exist in the Qur’an we have today.

3.

Reported by Ibn Abbas that Umar Khattab said: “And then we used to recite among the Verses in Allah's Book: 'O people! Do not claim to be the offspring of other than your fathers, as it is disbelief (unthankfulness) on your part that you claim to be the offspring of other than your real father.'” (Bukhari Vol.8, Book 82, No. 817)

Note: There is no such verse in the entire Qur’an.

Narrated by Alqama: I went to Sham and offered a two-Rak'at prayer and then said, "O Allah! Bless me with a good pious companion." So I went to some people and sat with them. An old man came and sat by my side. I asked, "Who is he?" They replied, "(He is) Abu-Ad-Darda.' I said (to him), "I prayed to Allah to bless me with a pious companion and He sent you to me." He asked me, "From where are you?" I replied, "From the people of Al-Kufa." He said, "Isn't there amongst you Ibn Um 'Abd, the one who used to carry the shoes, the cushion (or pillow) and the water for ablution? Is there amongst you the one whom Allah gave refuge from Satan through the request of His Prophet? Is there amongst you the one who keeps the secrets of the Prophet which nobody knows except him? "Abu Darda further asked, "How does 'Abdullah (bin Mas'ud) recite the Sura starting with, 'By the Night as it conceals (the light)?' " (92.1) Then I recited before him: "By the Night as it envelops: And by the Day as it appears in brightness; And by male and female." (92.1-3) On this Abu Ad-Darda' said, "By Allah, the Prophet made me recite the Sura in this way while I was listening to him (reciting it)." (Bukhari Vol. 5, Book 57, No. 85)

Note: According to this Hadeeth, Abu Darda states that the first three verses of chapter 92 are:

Waallayli itha yaghsha - (“By the night as it envelops,”)
Waalnnahari itha tajalla (“and by the day as it appears in brightness!”)
Walththakara waalontha (“And by male and the female!”)

Note the third verse. The Qur’an we have today has the following

Waallayli itha yaghsha - (“By the night as it envelops,”)
Waalnnahari itha tajalla (“and by the day as it appears in brightness!”)
Wama khalaqa alththakara waalontha (“And by the creation of the male and the female!”)

According to this Hadeeth of Bukhari, the word “wama khalaqa” was not in the Qur’an.

4.
Narrated by Anas: Some people from 'Uraina tribe came to Medina and its climate did not suit them, so Allah's Apostle (p.b.u.h) allowed them to go to the herd of camels (given as Zakat) and they drank their milk and urine (as medicine) but they killed the shepherd and drove away all the camels. So Allah's Apostle sent (men) in their pursuit to catch them, and they were brought, and he had their hands and feet cut, and their eyes were branded with heated pieces of iron and they were left in the Harra (a stony place at Medina) biting the stones. (Bukhari: Volume 2, Book 24, Number 577)

This Hadeeth is repeated 14 times in Bukhari. Here are the other references: vol 1, No.234; vol 4 No.261; vol 5, No.505; vol 5, No.506; vol 7, No.589; vol 7, No. 590; vol 7, No. 623; vol 8, No. 794, vol 8, No. 795, vol 8, No. 796, vol 8, No. 797; vol 9, No. 37.

And here is a version from Muslim:

Anas reported: Eight men of the tribe of 'Ukl came to Allah's Messenger (may peace be upon him) and swore allegiance to him on Islam, but found the climate of that land uncogenial to their health and thus they became sick, and they made complaint of that to Allah's Messenger (may peace be upon him), and he said: Why don't you go to (the fold) of our camels along with our shepherd, and make use of their milk and urine. They said: Yes. They set out and drank their (camels') milk and urine and regained their health. They killed the shepherd and drove away the camels. This (news) reached Allah's Messenger (may peace be upon him) and he sent them on their track and they were caught and brought to him (the Holy Prophet). He commanded about them, and (thus) their hands and feet were cut off and their eyes were gouged and then they were thrown in the sun, until they died. (Muslim: Book 16, No. 4131)

Narrated Yahya: Humaid said, "A man peeped into the house of the Prophet and the Prophet aimed an arrow head at him to hit him." I asked, "Who told you that?" He said, "Anas bin Malik" (Bukhari: Volume 9, Book 83, Number 27)

Narrated Anas: A man peeped into one of the dwelling places of the Prophet. The Prophet got up and aimed a sharp-edged arrow head (or wooden stick) at him to poke him stealthily. (Bukhari: Volume 9, Book 83, Number 38a)

And here is what the Qur'an says about the Messenger:

“We sent thee not, but as a Mercy for all the creatures.” (21:107)

“It is part of the Mercy of Allah that thou dost deal gently with them. Wert thou severe or harsh-hearted, they would have broken away from about thee: so pass over (Their faults), and ask for (Allah's) forgiveness for them; and consult them in affairs (of moment). Then, when thou hast taken a decision put thy trust in Allah. For Allah loves those who put their trust (in Him).” (3:159)

“Indeed, there has come unto you [O mankind] an Apostle from among yourselves: heavily weighs -upon him [the thought] that you might suffer [in the life to come]; full of concern for you [is he, and] full of compassion and mercy towards the believers.” (9:128)

“You have indeed in the Messenger of Allah a beautiful pattern of conduct” (33:21)

“And thou (standest) on an exalted standard of character.” (68:4)


5.
“Say: ‘Am I, then, to seek a sustainer other than God, when He is the Sustainer of all things?’ and whatever [wrong] any human being commits rests upon himself alone; and no bearer of burdens shall be made to bear another's burden, and, in time, unto your Sustainer you all must return: and then He will make you. [truly] understand all that on which you were wont to differ.” (6:164)

“Whoever chooses to follow the right path, follows it but for his own good; and whoever goes astray, goes but astray to his own hurt; and no bearer of burdens shall be made to bear another’s burden. Moreover, We would never chastise [any community for the wrong they may do] ere We have sent an apostle [to them].” (17:15)

“And be conscious of the Day on which you shall be brought back unto God, whereupon every human being shall be repaid in full for what he has earned, and none shall be wronged.” (2:281)

“How, then, [will they fare] when We shall gather them all together to witness the Day about [the coming of] which there is no doubt, and every human being shall be repaid in full for what he has done, and none shall be wronged?” (3:25)

“Whoever shall come [before God] with a good deed will gain ten times the like thereof; but whoever shall come with an evil deed will be requited with no more than the like thereof; and none shall be wronged.” (6:160)

But apparently, the Prophet is shown to be unaware of this principle:

Narrated Abdullah: Allah's Apostle said, "Whenever a person is murdered unjustly, there is a share from the burden of the crime on the first son of Adam for he was the first to start the tradition of murdering." (Bukhari: Volume 4, Book 55, Number 552)

Narrated Abu Huraira: The Prophet said, "But for the Israelis, meat would not decay and but for Eve, wives would never betray their husbands." (Bukhari: Vol. 4, Book 55, No. 547)

This last Hadeeth is interesting in two regards: One it relates the betrayal of any woman to the alleged betrayal of “Eve”, which is not consistent with the Qur’anic principle of “no bearer of burdens shall near the burden of another”; second, it relates something very strange implying that before the existence of Bani-Israel (i.e. before the 12 tribes originating from the 12 sons of Prophet Jacob) the meat did not decay. No recorded history mentions this amazing and miraculous transformation after coming of Bani Israel.

6.
It is narrated on the authority of 'A'isha who said: When the Messenger of Allah (may peace be upon him) passed away, his wives made up their minds to send 'Uthman b. 'Affan (as their spokesman) to Abu Bakr to demand from him their share from the legacy of the Holy Prophet (may peace be upon him). (At this), A'isha said to them: Hasn't the Messenger of Allah (may peace be upon him) said: "We (Prophets) do not have any heirs; what we leave behind is (to be given in) charity"? (Muslim: 19:4351)

It has been narrated by 'Urwa b Zubair on the authority of 'A'isha, wife of the Holy Prophet (may peace be upon him), that Fatima, daughter of the Messenger of Allah (may peace be upon him), requested Abu Bakr, after the death of the Messenger of Allah (may peace he upon him), that he should set apart her share from what the Messenger of Allah (may peace be upon him) had left from the properties that God had bestowed upon him. Abu Bakr said to her: The Messenger of Allah (may peace be upon him) said: "We (Prophets) do not have any heirs; what we leave behind is Sadaqa (charity)." The narrator said: She (Fatima) lived six months after the death of the Messenger of Allah (may peace be upon him) and she used to demand from Abu Bakr her share from the legacy of the Messenger of Allah (may peace be upon him) from Khaibar, Fadak and his charitable endowments at Medina. Abu Bakr refused to give her this, and said: I am not going to give up doing anything which the Messenger of Allah (may peace be upon him) used to do. I am afraid that if I go against his instructions in any matter I shall deviate from the right course. So far as the charitable endowments at Medina were concerned, 'Umar handed them over to 'All and Abbas, but 'Ali got the better of him (and kept the property under his exclusive possession). And as far as Khaibar and Fadak were concerned 'Umar kept them with him, and said: These are the endowments of the Messenger of Allah (may peace be upon him) (to the Umma). Their income was spent on the discharge of the responsibilities that devolved upon him on the emergencies he had to meet. And their management was to be in the hands of one who managed the affairs (of the Islamic State). The narrator said: They have been managed as such up to this day. (Muslim: Book 19, No. 4354)

The poor daughter of the Prophet was kept away from a gift her father had given her during his lifetime based on a Hadeeth. Now, consider the following verse of the Qur’an:

“And Sulaiman inherited <warasa> from Dawud.” (27:15)

Dawud was a king, and when he passed away, his son, Sulaiman inherited his kingdom and became the king. Dawud was also a Prophet.

7.
Salim reported on the authority of his father that Allah's Apostle (may peace be upon him) said: He who kept a dog other than one meant for hunting or for watching the herd, lost two qirat of his reward every day. (Muslim: Book 10, No. 3816)

Ibn 'Umar reported Allah's Messenger (may peace be upon him) as saying He who kept a dog other than one meant for hunting or for watching the herd lost out of his deeds (equal to) two qirat every day. (Muslim: Book 10, No. 3817)

Now let us see what the Qur’an says about Ashab-al-Kahaf, the young men who were believers and facing persecution from their people:

“When those youths took refuge in the cave, they prayed: ‘O our Sustainer! Bestow on us grace from Thyself, and endow us, whatever our [outward] condition, with consciousness of what is right! And thereupon We veiled their ears in the cave for many a year” (18:10-11)

“[And now] We shall truly relate to thee their story: Behold, they were young men who had attained to faith in their Sustainer: and [so] We deepened their consciousness of the right way” (18:13)

But the problem is that these rightly guided believers had a dog with them who was neither hunting nor guarding a herd.

“And thou wouldst have thought that they were awake, whereas they lay asleep. And We caused them to turn over repeatedly, now to the right, now to the left; and their dog [lay] on the threshold, its forepaws outstretched. Hadst thou come upon them [unprepared], thou wouldst surely have turned away from them in flight, and wouldst surely have been filled with awe of them.” (18:18)

“[And in times to come] some will say, ‘[They were] three, the fourth of them being their dog,’ while others will say, ‘Five, with their dog as the sixth of them’ -idly guessing at something of which they can have no knowledge -and [so on, until] some will say, ‘[They were] seven, the eighth of them being their dog.’ Say: ‘My Sustainer knows best how many they were. None but a few have any [real] knowledge of them. Hence, do not argue about them otherwise than by way of an obvious argument, and do not ask any of those [story-tellers] to enlighten thee about them.’” (18:22)

Since the youth were losing 2 rewards per day, their reward balance must have been in the negative when they woke up after so many years.

8.
“And if any of you die and leave wives behind, they shall undergo, without remarrying, a waiting-period of four months and ten days; whereupon, when they have reached the end of their waiting-term, there shall be no sin in whatever they may do with their persons in a lawful manner. And God is aware of all that you do.” (2:234)

Now let us see if the Prophet followed this advice from God:

Narrated Anas: The Prophet stayed for three days at a place between Khaibar and Medina, and there he consummated his marriage with Safiyya bint Huyay. I invited the Muslims to a banquet which included neither meat nor bread. The Prophet ordered for the leather dining sheets to be spread, and then dates, dried yogurt and butter were provided over it, and that was the Walima (banquet) of the Prophet. The Muslims asked whether Safiyya would be considered as his wife or as a slave girl of what his right hands possessed. Then they said, "If the Prophet screens her from the people, then she Is the Prophet's wife but if he does not screen her, then she is a slave girl." So when the Prophet proceeded, he made a place for her (on the camel) behind him and screened her from people. (Bukhari: Vol.7, Book 62, No. 89)

The collection of Bukhari also informs us that Sufiyya’s husband was killed in the battle of Khaiber against the Muslims, and it was after his death that she was taken as a captive, and was married within a few days to the Prophet, who immediately consummated his marriage to her while still on the way to Medina. (Bukhari: Vol. 5, Book 59, No. 522)

This is just a sample of Ahadith in Muslim and Bukhari that contradict the Qur'an. There are many others that not only contradict the Qur'an but contradict each other also.

 

[Joesph Muktaar]

RE read my previous post i detailed what i meant , i reject certain hadith for the sake of my lord why? because they defile our beloved prophet and the sahaba. But if you still disagree then explain these hadith.

Narrated Aisha: It had been revealed in the Quran that ten clear sucklings make the marriage unlawful, then it was abrogated (and substituted) by five sucklings and Allah's Apostle (peace_be_upon_him) died and it was before that time (found) in the Quran (and recited by the Muslims). (Muslim: Book 8, Number 3421)

Narrated Aisha: Umm Salamah said to Aisha: A young boy who is at the threshold of puberty comes to you. I, however, do not like that he should come to me, whereupon Aisha said: Don't you see in Allah's Messenger (peace_be_upon_him) a model for you? She also said: The wife of Abu Hudhayfah said: Messenger of Allah, Salim comes to me and now he is a (grown-up) person, and there is something that (rankles) in the mind of Abu Hudhayfah about him, whereupon Allah's Messenger (peace_be_upon_him) said: Suckle him (so that he may become your foster-child), and thus he may be able to come to you (freely). (Muslim: Book 8, Number 3427)

' A'isha (Allah be pleased with her) reported that Sahla bint Suhail came to Allah's Apostle (may peace be eupon him) and said: Messenger of Allah, I see on the face of Abu Hudhaifa (signs of disgust) on entering of Salim (who is an ally) into (our house), whereupon Allah's Apostle (may peace be upon him) said: Suckle him. She said: How can I suckle him as he is a grown-up man? Allah's Messenger (may peace be upon him) smiled and said: I already know that he is a young man 'Amr has made this addition in his narration that he participated in the Battle of Badr and in the narration of Ibn 'Umar (the words are): Allah's Messenger (may peace be upon him) laughed. (Muslim: Book 8, Number 3424)

'A'isha (Allah be pleased with her) reported that Salim, the freed slave of Abu Hadhaifa, lived with him and his family in their house. She (i. e. the daughter of Suhail came to Allah's Apostle (may peace be upon him) and said: Salim has attained (purbety) as men attain, and he understands what they understand, and he enters our house freely, I, however, perceive that something (rankles) in the heart of Abu Hudhaifa, whereupon Allah's Apostle (may peace be upon him) said to her: Suckle him (Breastfeed him) and you would become unlawful for him, and (the rankling) which Abu Hudhaifa feels in his heart will disappear. She returned and said: So I suckled him, and what (was there) in the heart of Abu Hudhaifa disappeared. (Muslim: Book 8, Number 3425)

First, these verses are not in the Qur'an as claimed by the hadith. Second, can anyone allow his wife to breastfeed an adult male so he could visit her freely?

2.
Abu Harb b. Abu al-Aswad reported on the authority of his father that Abu Musa al-Ash'ari sent for the reciters of Basra. They came to him and they were three hundred in number. They recited the Qur'an and he said: You are the best among the inhabitants of Basra, for you are the reciters among them. So continue to recite it. (But bear in mind) that your reciting for a long time may not harden your hearts as were hardened the hearts of those before you. We used to recite a Surah which resembled in length and severity to (Surah) Bara'at. I have, however, forgotten it with the exception of this which I remember out of it: "If there were two valleys full of riches, for the son of Adam, he would long for a third valley, and nothing would fill the stomach of the son of Adam but dust."
And we used so recite a surah which resembled one of the surahs of Musabbihat, and I have forgotten it, but remember (this much) out of it:" Oh people who believe, why do you say that which you do not act upon" (lxi 2.) and “that is recorded in your necks as a witness (against you) and you would be asked about it on the Day of Resurrection" (xvii. 13). (Muslim Book 5, No. 2286)

Note 1: The surah that was the length of Bara’at doesn’t exist in the Qur’an, nor does the alleged verse "If there were two valleys full of riches, for the son of Adam, he would long for a third valley, and nothing would fill the stomach of the son of Adam but dust." In fact, neither Muslim nor Bukhari know if it is in the Qur’an, and yet it is recorded.

Note 2: After that, Abu Musa al-Ash’ari alleges that there was another surah resembling the surahs of Musabbihat which he also forgot. Musabbihat are surahs that begin with Subhan or Subbah and they are: ‘al-Isra’ (Chapter 17 – 111 verses); ‘al-Hadid, (Chapter 57 – 29 Verses); ‘al-Hashr,( Chapter 59 – 24 Verses); ‘as-Saff, (Chapter 61 – 14 Verses); ‘al-Jumu’ah, (Chapter 62 – 11 Verses); ‘at-Taghabun, (Chapter 64 – 18 Verses)’ and ‘al-A’la.( Chapter 87 – 19 Verses).

Note that the second of the alleged verse in Arabic version of Sahih Muslim says:

<fi a’naqikum fatas’aluna ‘anha yaumal qiamati>, which is translated as “that is recorded in your necks as a witness (against you) and you would be asked about it on the Day of Resurrection"

This verse is not present in the Qur’an, so the translator has tried to identify 17:13 with it. But when we open the Qur’an and read 17: 13, it says:

<wa kullu insane azamanahu fi unuqihi wa nukhriju lahu yauma al qiamatihi litaban yalqahu manshura>
“Every man's fate We have fastened on his own neck: On the Day of Judgment We shall bring out for him a scroll, which he will see spread open.”(17:13)

As anyone can see, this is not the verse identified in the Hadeeth. The verse in the Hadeeth does not exist in the Qur’an we have today.

3.

Reported by Ibn Abbas that Umar Khattab said: “And then we used to recite among the Verses in Allah's Book: 'O people! Do not claim to be the offspring of other than your fathers, as it is disbelief (unthankfulness) on your part that you claim to be the offspring of other than your real father.'” (Bukhari Vol.8, Book 82, No. 817)

Note: There is no such verse in the entire Qur’an.

Narrated by Alqama: I went to Sham and offered a two-Rak'at prayer and then said, "O Allah! Bless me with a good pious companion." So I went to some people and sat with them. An old man came and sat by my side. I asked, "Who is he?" They replied, "(He is) Abu-Ad-Darda.' I said (to him), "I prayed to Allah to bless me with a pious companion and He sent you to me." He asked me, "From where are you?" I replied, "From the people of Al-Kufa." He said, "Isn't there amongst you Ibn Um 'Abd, the one who used to carry the shoes, the cushion (or pillow) and the water for ablution? Is there amongst you the one whom Allah gave refuge from Satan through the request of His Prophet? Is there amongst you the one who keeps the secrets of the Prophet which nobody knows except him? "Abu Darda further asked, "How does 'Abdullah (bin Mas'ud) recite the Sura starting with, 'By the Night as it conceals (the light)?' " (92.1) Then I recited before him: "By the Night as it envelops: And by the Day as it appears in brightness; And by male and female." (92.1-3) On this Abu Ad-Darda' said, "By Allah, the Prophet made me recite the Sura in this way while I was listening to him (reciting it)." (Bukhari Vol. 5, Book 57, No. 85)

Note: According to this Hadeeth, Abu Darda states that the first three verses of chapter 92 are:

Waallayli itha yaghsha - (“By the night as it envelops,”)
Waalnnahari itha tajalla (“and by the day as it appears in brightness!”)
Walththakara waalontha (“And by male and the female!”)

Note the third verse. The Qur’an we have today has the following

Waallayli itha yaghsha - (“By the night as it envelops,”)
Waalnnahari itha tajalla (“and by the day as it appears in brightness!”)
Wama khalaqa alththakara waalontha (“And by the creation of the male and the female!”)

According to this Hadeeth of Bukhari, the word “wama khalaqa” was not in the Qur’an.

4.
Narrated by Anas: Some people from 'Uraina tribe came to Medina and its climate did not suit them, so Allah's Apostle (p.b.u.h) allowed them to go to the herd of camels (given as Zakat) and they drank their milk and urine (as medicine) but they killed the shepherd and drove away all the camels. So Allah's Apostle sent (men) in their pursuit to catch them, and they were brought, and he had their hands and feet cut, and their eyes were branded with heated pieces of iron and they were left in the Harra (a stony place at Medina) biting the stones. (Bukhari: Volume 2, Book 24, Number 577)

This Hadeeth is repeated 14 times in Bukhari. Here are the other references: vol 1, No.234; vol 4 No.261; vol 5, No.505; vol 5, No.506; vol 7, No.589; vol 7, No. 590; vol 7, No. 623; vol 8, No. 794, vol 8, No. 795, vol 8, No. 796, vol 8, No. 797; vol 9, No. 37.

And here is a version from Muslim:

Anas reported: Eight men of the tribe of 'Ukl came to Allah's Messenger (may peace be upon him) and swore allegiance to him on Islam, but found the climate of that land uncogenial to their health and thus they became sick, and they made complaint of that to Allah's Messenger (may peace be upon him), and he said: Why don't you go to (the fold) of our camels along with our shepherd, and make use of their milk and urine. They said: Yes. They set out and drank their (camels') milk and urine and regained their health. They killed the shepherd and drove away the camels. This (news) reached Allah's Messenger (may peace be upon him) and he sent them on their track and they were caught and brought to him (the Holy Prophet). He commanded about them, and (thus) their hands and feet were cut off and their eyes were gouged and then they were thrown in the sun, until they died. (Muslim: Book 16, No. 4131)

Narrated Yahya: Humaid said, "A man peeped into the house of the Prophet and the Prophet aimed an arrow head at him to hit him." I asked, "Who told you that?" He said, "Anas bin Malik" (Bukhari: Volume 9, Book 83, Number 27)

Narrated Anas: A man peeped into one of the dwelling places of the Prophet. The Prophet got up and aimed a sharp-edged arrow head (or wooden stick) at him to poke him stealthily. (Bukhari: Volume 9, Book 83, Number 38a)

And here is what the Qur'an says about the Messenger:

“We sent thee not, but as a Mercy for all the creatures.” (21:107)

“It is part of the Mercy of Allah that thou dost deal gently with them. Wert thou severe or harsh-hearted, they would have broken away from about thee: so pass over (Their faults), and ask for (Allah's) forgiveness for them; and consult them in affairs (of moment). Then, when thou hast taken a decision put thy trust in Allah. For Allah loves those who put their trust (in Him).” (3:159)

“Indeed, there has come unto you [O mankind] an Apostle from among yourselves: heavily weighs -upon him [the thought] that you might suffer [in the life to come]; full of concern for you [is he, and] full of compassion and mercy towards the believers.” (9:128)

“You have indeed in the Messenger of Allah a beautiful pattern of conduct” (33:21)

“And thou (standest) on an exalted standard of character.” (68:4)


5.
“Say: ‘Am I, then, to seek a sustainer other than God, when He is the Sustainer of all things?’ and whatever [wrong] any human being commits rests upon himself alone; and no bearer of burdens shall be made to bear another's burden, and, in time, unto your Sustainer you all must return: and then He will make you. [truly] understand all that on which you were wont to differ.” (6:164)

“Whoever chooses to follow the right path, follows it but for his own good; and whoever goes astray, goes but astray to his own hurt; and no bearer of burdens shall be made to bear another’s burden. Moreover, We would never chastise [any community for the wrong they may do] ere We have sent an apostle [to them].” (17:15)

“And be conscious of the Day on which you shall be brought back unto God, whereupon every human being shall be repaid in full for what he has earned, and none shall be wronged.” (2:281)

“How, then, [will they fare] when We shall gather them all together to witness the Day about [the coming of] which there is no doubt, and every human being shall be repaid in full for what he has done, and none shall be wronged?” (3:25)

“Whoever shall come [before God] with a good deed will gain ten times the like thereof; but whoever shall come with an evil deed will be requited with no more than the like thereof; and none shall be wronged.” (6:160)

But apparently, the Prophet is shown to be unaware of this principle:

Narrated Abdullah: Allah's Apostle said, "Whenever a person is murdered unjustly, there is a share from the burden of the crime on the first son of Adam for he was the first to start the tradition of murdering." (Bukhari: Volume 4, Book 55, Number 552)

Narrated Abu Huraira: The Prophet said, "But for the Israelis, meat would not decay and but for Eve, wives would never betray their husbands." (Bukhari: Vol. 4, Book 55, No. 547)

This last Hadeeth is interesting in two regards: One it relates the betrayal of any woman to the alleged betrayal of “Eve”, which is not consistent with the Qur’anic principle of “no bearer of burdens shall near the burden of another”; second, it relates something very strange implying that before the existence of Bani-Israel (i.e. before the 12 tribes originating from the 12 sons of Prophet Jacob) the meat did not decay. No recorded history mentions this amazing and miraculous transformation after coming of Bani Israel.

6.
It is narrated on the authority of 'A'isha who said: When the Messenger of Allah (may peace be upon him) passed away, his wives made up their minds to send 'Uthman b. 'Affan (as their spokesman) to Abu Bakr to demand from him their share from the legacy of the Holy Prophet (may peace be upon him). (At this), A'isha said to them: Hasn't the Messenger of Allah (may peace be upon him) said: "We (Prophets) do not have any heirs; what we leave behind is (to be given in) charity"? (Muslim: 19:4351)

It has been narrated by 'Urwa b Zubair on the authority of 'A'isha, wife of the Holy Prophet (may peace be upon him), that Fatima, daughter of the Messenger of Allah (may peace be upon him), requested Abu Bakr, after the death of the Messenger of Allah (may peace he upon him), that he should set apart her share from what the Messenger of Allah (may peace be upon him) had left from the properties that God had bestowed upon him. Abu Bakr said to her: The Messenger of Allah (may peace be upon him) said: "We (Prophets) do not have any heirs; what we leave behind is Sadaqa (charity)." The narrator said: She (Fatima) lived six months after the death of the Messenger of Allah (may peace be upon him) and she used to demand from Abu Bakr her share from the legacy of the Messenger of Allah (may peace be upon him) from Khaibar, Fadak and his charitable endowments at Medina. Abu Bakr refused to give her this, and said: I am not going to give up doing anything which the Messenger of Allah (may peace be upon him) used to do. I am afraid that if I go against his instructions in any matter I shall deviate from the right course. So far as the charitable endowments at Medina were concerned, 'Umar handed them over to 'All and Abbas, but 'Ali got the better of him (and kept the property under his exclusive possession). And as far as Khaibar and Fadak were concerned 'Umar kept them with him, and said: These are the endowments of the Messenger of Allah (may peace be upon him) (to the Umma). Their income was spent on the discharge of the responsibilities that devolved upon him on the emergencies he had to meet. And their management was to be in the hands of one who managed the affairs (of the Islamic State). The narrator said: They have been managed as such up to this day. (Muslim: Book 19, No. 4354)

The poor daughter of the Prophet was kept away from a gift her father had given her during his lifetime based on a Hadeeth. Now, consider the following verse of the Qur’an:

“And Sulaiman inherited <warasa> from Dawud.” (27:15)

Dawud was a king, and when he passed away, his son, Sulaiman inherited his kingdom and became the king. Dawud was also a Prophet.

7.
Salim reported on the authority of his father that Allah's Apostle (may peace be upon him) said: He who kept a dog other than one meant for hunting or for watching the herd, lost two qirat of his reward every day. (Muslim: Book 10, No. 3816)

Ibn 'Umar reported Allah's Messenger (may peace be upon him) as saying He who kept a dog other than one meant for hunting or for watching the herd lost out of his deeds (equal to) two qirat every day. (Muslim: Book 10, No. 3817)

Now let us see what the Qur’an says about Ashab-al-Kahaf, the young men who were believers and facing persecution from their people:

“When those youths took refuge in the cave, they prayed: ‘O our Sustainer! Bestow on us grace from Thyself, and endow us, whatever our [outward] condition, with consciousness of what is right! And thereupon We veiled their ears in the cave for many a year” (18:10-11)

“[And now] We shall truly relate to thee their story: Behold, they were young men who had attained to faith in their Sustainer: and [so] We deepened their consciousness of the right way” (18:13)

But the problem is that these rightly guided believers had a dog with them who was neither hunting nor guarding a herd.

“And thou wouldst have thought that they were awake, whereas they lay asleep. And We caused them to turn over repeatedly, now to the right, now to the left; and their dog [lay] on the threshold, its forepaws outstretched. Hadst thou come upon them [unprepared], thou wouldst surely have turned away from them in flight, and wouldst surely have been filled with awe of them.” (18:18)

“[And in times to come] some will say, ‘[They were] three, the fourth of them being their dog,’ while others will say, ‘Five, with their dog as the sixth of them’ -idly guessing at something of which they can have no knowledge -and [so on, until] some will say, ‘[They were] seven, the eighth of them being their dog.’ Say: ‘My Sustainer knows best how many they were. None but a few have any [real] knowledge of them. Hence, do not argue about them otherwise than by way of an obvious argument, and do not ask any of those [story-tellers] to enlighten thee about them.’” (18:22)

Since the youth were losing 2 rewards per day, their reward balance must have been in the negative when they woke up after so many years.

8.
“And if any of you die and leave wives behind, they shall undergo, without remarrying, a waiting-period of four months and ten days; whereupon, when they have reached the end of their waiting-term, there shall be no sin in whatever they may do with their persons in a lawful manner. And God is aware of all that you do.” (2:234)

Now let us see if the Prophet followed this advice from God:

Narrated Anas: The Prophet stayed for three days at a place between Khaibar and Medina, and there he consummated his marriage with Safiyya bint Huyay. I invited the Muslims to a banquet which included neither meat nor bread. The Prophet ordered for the leather dining sheets to be spread, and then dates, dried yogurt and butter were provided over it, and that was the Walima (banquet) of the Prophet. The Muslims asked whether Safiyya would be considered as his wife or as a slave girl of what his right hands possessed. Then they said, "If the Prophet screens her from the people, then she Is the Prophet's wife but if he does not screen her, then she is a slave girl." So when the Prophet proceeded, he made a place for her (on the camel) behind him and screened her from people. (Bukhari: Vol.7, Book 62, No. 89)

The collection of Bukhari also informs us that Sufiyya’s husband was killed in the battle of Khaiber against the Muslims, and it was after his death that she was taken as a captive, and was married within a few days to the Prophet, who immediately consummated his marriage to her while still on the way to Medina. (Bukhari: Vol. 5, Book 59, No. 522)

This is just a sample of Ahadith in Muslim and Bukhari that contradict the Qur'an. There are many others that not only contradict the Qur'an but contradict each other also.

Listen, research on these hadiths. You are just reading plain simple without a Teacher. Go get the Arabic versions The English version has mistakes. Learn Arabic

 

[Genie]

Listen, research on these hadiths. You are just reading plain simple without a Teacher. Go get the Arabic versions The English version has mistakes. Learn Arabic

in other words you can't explain them , cool

 

[Joesph Muktaar]

in other words you can't explain them , cool

I just got out of work, I go to work at 7 am

 

[Joesph Muktaar]

RE read my previous post i detailed what i meant , i reject certain hadith for the sake of my lord why? because they defile our beloved prophet and the sahaba. But if you still disagree then explain these hadith.

Muslim: Book 8, Number 3421

Narrated Aisha: Umm Salamah said to Aisha: A young boy who is at the threshold of puberty comes to you. I, however, do not like that he should come to me, whereupon Aisha said: Don't you see in Allah's Messenger (peace_be_upon_him) a model for you? She also said: The wife of Abu Hudhayfah said: Messenger of Allah, Salim comes to me and now he is a (grown-up) person, and there is something that (rankles) in the mind of Abu Hudhayfah about him, whereupon Allah's Messenger (peace_be_upon_him) said: Suckle him (so that he may become your foster-child), and thus he may be able to come to you (freely). (Muslim: Book 8, Number 3427)

' A'isha (Allah be pleased with her) reported that Sahla bint Suhail came to Allah's Apostle (may peace be eupon him) and said: Messenger of Allah, I see on the face of Abu Hudhaifa (signs of disgust) on entering of Salim (who is an ally) into (our house), whereupon Allah's Apostle (may peace be upon him) said: Suckle him. She said: How can I suckle him as he is a grown-up man? Allah's Messenger (may peace be upon him) smiled and said: I already know that he is a young man 'Amr has made this addition in his narration that he participated in the Battle of Badr and in the narration of Ibn 'Umar (the words are): Allah's Messenger (may peace be upon him) laughed. (Muslim: Book 8, Number 3424)

'A'isha (Allah be pleased with her) reported that Salim, the freed slave of Abu Hadhaifa, lived with him and his family in their house. She (i. e. the daughter of Suhail came to Allah's Apostle (may peace be upon him) and said: Salim has attained (purbety) as men attain, and he understands what they understand, and he enters our house freely, I, however, perceive that something (rankles) in the heart of Abu Hudhaifa, whereupon Allah's Apostle (may peace be upon him) said to her: Suckle him (Breastfeed him) and you would become unlawful for him, and (the rankling) which Abu Hudhaifa feels in his heart will disappear. She returned and said: So I suckled him, and what (was there) in the heart of Abu Hudhaifa disappeared. (Muslim: Book 8, Number 3425)

First, these verses are not in the Qur'an as claimed by the hadith. Second, can anyone allow his wife to breastfeed an adult male so he could visit her freely?

2.
Abu Harb b. Abu al-Aswad reported on the authority of his father that Abu Musa al-Ash'ari sent for the reciters of Basra. They came to him and they were three hundred in number. They recited the Qur'an and he said: You are the best among the inhabitants of Basra, for you are the reciters among them. So continue to recite it. (But bear in mind) that your reciting for a long time may not harden your hearts as were hardened the hearts of those before you. We used to recite a Surah which resembled in length and severity to (Surah) Bara'at. I have, however, forgotten it with the exception of this which I remember out of it: "If there were two valleys full of riches, for the son of Adam, he would long for a third valley, and nothing would fill the stomach of the son of Adam but dust."
And we used so recite a surah which resembled one of the surahs of Musabbihat, and I have forgotten it, but remember (this much) out of it:" Oh people who believe, why do you say that which you do not act upon" (lxi 2.) and “that is recorded in your necks as a witness (against you) and you would be asked about it on the Day of Resurrection" (xvii. 13). (Muslim Book 5, No. 2286)

Note 1: The surah that was the length of Bara’at doesn’t exist in the Qur’an, nor does the alleged verse "If there were two valleys full of riches, for the son of Adam, he would long for a third valley, and nothing would fill the stomach of the son of Adam but dust." In fact, neither Muslim nor Bukhari know if it is in the Qur’an, and yet it is recorded.

Note 2: After that, Abu Musa al-Ash’ari alleges that there was another surah resembling the surahs of Musabbihat which he also forgot. Musabbihat are surahs that begin with Subhan or Subbah and they are: ‘al-Isra’ (Chapter 17 – 111 verses); ‘al-Hadid, (Chapter 57 – 29 Verses); ‘al-Hashr,( Chapter 59 – 24 Verses); ‘as-Saff, (Chapter 61 – 14 Verses); ‘al-Jumu’ah, (Chapter 62 – 11 Verses); ‘at-Taghabun, (Chapter 64 – 18 Verses)’ and ‘al-A’la.( Chapter 87 – 19 Verses).

Note that the second of the alleged verse in Arabic version of Sahih Muslim says:

<fi a’naqikum fatas’aluna ‘anha yaumal qiamati>, which is translated as “that is recorded in your necks as a witness (against you) and you would be asked about it on the Day of Resurrection"

This verse is not present in the Qur’an, so the translator has tried to identify 17:13 with it. But when we open the Qur’an and read 17: 13, it says:

<wa kullu insane azamanahu fi unuqihi wa nukhriju lahu yauma al qiamatihi litaban yalqahu manshura>
“Every man's fate We have fastened on his own neck: On the Day of Judgment We shall bring out for him a scroll, which he will see spread open.”(17:13)

As anyone can see, this is not the verse identified in the Hadeeth. The verse in the Hadeeth does not exist in the Qur’an we have today.

3.

Reported by Ibn Abbas that Umar Khattab said: “And then we used to recite among the Verses in Allah's Book: 'O people! Do not claim to be the offspring of other than your fathers, as it is disbelief (unthankfulness) on your part that you claim to be the offspring of other than your real father.'” (Bukhari Vol.8, Book 82, No. 817)

Note: There is no such verse in the entire Qur’an.

Narrated by Alqama: I went to Sham and offered a two-Rak'at prayer and then said, "O Allah! Bless me with a good pious companion." So I went to some people and sat with them. An old man came and sat by my side. I asked, "Who is he?" They replied, "(He is) Abu-Ad-Darda.' I said (to him), "I prayed to Allah to bless me with a pious companion and He sent you to me." He asked me, "From where are you?" I replied, "From the people of Al-Kufa." He said, "Isn't there amongst you Ibn Um 'Abd, the one who used to carry the shoes, the cushion (or pillow) and the water for ablution? Is there amongst you the one whom Allah gave refuge from Satan through the request of His Prophet? Is there amongst you the one who keeps the secrets of the Prophet which nobody knows except him? "Abu Darda further asked, "How does 'Abdullah (bin Mas'ud) recite the Sura starting with, 'By the Night as it conceals (the light)?' " (92.1) Then I recited before him: "By the Night as it envelops: And by the Day as it appears in brightness; And by male and female." (92.1-3) On this Abu Ad-Darda' said, "By Allah, the Prophet made me recite the Sura in this way while I was listening to him (reciting it)." (Bukhari Vol. 5, Book 57, No. 85)

Note: According to this Hadeeth, Abu Darda states that the first three verses of chapter 92 are:

Waallayli itha yaghsha - (“By the night as it envelops,”)
Waalnnahari itha tajalla (“and by the day as it appears in brightness!”)
Walththakara waalontha (“And by male and the female!”)

Note the third verse. The Qur’an we have today has the following

Waallayli itha yaghsha - (“By the night as it envelops,”)
Waalnnahari itha tajalla (“and by the day as it appears in brightness!”)
Wama khalaqa alththakara waalontha (“And by the creation of the male and the female!”)

According to this Hadeeth of Bukhari, the word “wama khalaqa” was not in the Qur’an.

4.
Narrated by Anas: Some people from 'Uraina tribe came to Medina and its climate did not suit them, so Allah's Apostle (p.b.u.h) allowed them to go to the herd of camels (given as Zakat) and they drank their milk and urine (as medicine) but they killed the shepherd and drove away all the camels. So Allah's Apostle sent (men) in their pursuit to catch them, and they were brought, and he had their hands and feet cut, and their eyes were branded with heated pieces of iron and they were left in the Harra (a stony place at Medina) biting the stones. (Bukhari: Volume 2, Book 24, Number 577)

This Hadeeth is repeated 14 times in Bukhari. Here are the other references: vol 1, No.234; vol 4 No.261; vol 5, No.505; vol 5, No.506; vol 7, No.589; vol 7, No. 590; vol 7, No. 623; vol 8, No. 794, vol 8, No. 795, vol 8, No. 796, vol 8, No. 797; vol 9, No. 37.

And here is a version from Muslim:

Anas reported: Eight men of the tribe of 'Ukl came to Allah's Messenger (may peace be upon him) and swore allegiance to him on Islam, but found the climate of that land uncogenial to their health and thus they became sick, and they made complaint of that to Allah's Messenger (may peace be upon him), and he said: Why don't you go to (the fold) of our camels along with our shepherd, and make use of their milk and urine. They said: Yes. They set out and drank their (camels') milk and urine and regained their health. They killed the shepherd and drove away the camels. This (news) reached Allah's Messenger (may peace be upon him) and he sent them on their track and they were caught and brought to him (the Holy Prophet). He commanded about them, and (thus) their hands and feet were cut off and their eyes were gouged and then they were thrown in the sun, until they died. (Muslim: Book 16, No. 4131)

Narrated Yahya: Humaid said, "A man peeped into the house of the Prophet and the Prophet aimed an arrow head at him to hit him." I asked, "Who told you that?" He said, "Anas bin Malik" (Bukhari: Volume 9, Book 83, Number 27)

Narrated Anas: A man peeped into one of the dwelling places of the Prophet. The Prophet got up and aimed a sharp-edged arrow head (or wooden stick) at him to poke him stealthily. (Bukhari: Volume 9, Book 83, Number 38a)

And here is what the Qur'an says about the Messenger:

“We sent thee not, but as a Mercy for all the creatures.” (21:107)

“It is part of the Mercy of Allah that thou dost deal gently with them. Wert thou severe or harsh-hearted, they would have broken away from about thee: so pass over (Their faults), and ask for (Allah's) forgiveness for them; and consult them in affairs (of moment). Then, when thou hast taken a decision put thy trust in Allah. For Allah loves those who put their trust (in Him).” (3:159)

“Indeed, there has come unto you [O mankind] an Apostle from among yourselves: heavily weighs -upon him [the thought] that you might suffer [in the life to come]; full of concern for you [is he, and] full of compassion and mercy towards the believers.” (9:128)

“You have indeed in the Messenger of Allah a beautiful pattern of conduct” (33:21)

“And thou (standest) on an exalted standard of character.” (68:4)


5.
“Say: ‘Am I, then, to seek a sustainer other than God, when He is the Sustainer of all things?’ and whatever [wrong] any human being commits rests upon himself alone; and no bearer of burdens shall be made to bear another's burden, and, in time, unto your Sustainer you all must return: and then He will make you. [truly] understand all that on which you were wont to differ.” (6:164)

“Whoever chooses to follow the right path, follows it but for his own good; and whoever goes astray, goes but astray to his own hurt; and no bearer of burdens shall be made to bear another’s burden. Moreover, We would never chastise [any community for the wrong they may do] ere We have sent an apostle [to them].” (17:15)

“And be conscious of the Day on which you shall be brought back unto God, whereupon every human being shall be repaid in full for what he has earned, and none shall be wronged.” (2:281)

“How, then, [will they fare] when We shall gather them all together to witness the Day about [the coming of] which there is no doubt, and every human being shall be repaid in full for what he has done, and none shall be wronged?” (3:25)

“Whoever shall come [before God] with a good deed will gain ten times the like thereof; but whoever shall come with an evil deed will be requited with no more than the like thereof; and none shall be wronged.” (6:160)

But apparently, the Prophet is shown to be unaware of this principle:

Narrated Abdullah: Allah's Apostle said, "Whenever a person is murdered unjustly, there is a share from the burden of the crime on the first son of Adam for he was the first to start the tradition of murdering." (Bukhari: Volume 4, Book 55, Number 552)

Narrated Abu Huraira: The Prophet said, "But for the Israelis, meat would not decay and but for Eve, wives would never betray their husbands." (Bukhari: Vol. 4, Book 55, No. 547)

This last Hadeeth is interesting in two regards: One it relates the betrayal of any woman to the alleged betrayal of “Eve”, which is not consistent with the Qur’anic principle of “no bearer of burdens shall near the burden of another”; second, it relates something very strange implying that before the existence of Bani-Israel (i.e. before the 12 tribes originating from the 12 sons of Prophet Jacob) the meat did not decay. No recorded history mentions this amazing and miraculous transformation after coming of Bani Israel.

6.
It is narrated on the authority of 'A'isha who said: When the Messenger of Allah (may peace be upon him) passed away, his wives made up their minds to send 'Uthman b. 'Affan (as their spokesman) to Abu Bakr to demand from him their share from the legacy of the Holy Prophet (may peace be upon him). (At this), A'isha said to them: Hasn't the Messenger of Allah (may peace be upon him) said: "We (Prophets) do not have any heirs; what we leave behind is (to be given in) charity"? (Muslim: 19:4351)

It has been narrated by 'Urwa b Zubair on the authority of 'A'isha, wife of the Holy Prophet (may peace be upon him), that Fatima, daughter of the Messenger of Allah (may peace be upon him), requested Abu Bakr, after the death of the Messenger of Allah (may peace he upon him), that he should set apart her share from what the Messenger of Allah (may peace be upon him) had left from the properties that God had bestowed upon him. Abu Bakr said to her: The Messenger of Allah (may peace be upon him) said: "We (Prophets) do not have any heirs; what we leave behind is Sadaqa (charity)." The narrator said: She (Fatima) lived six months after the death of the Messenger of Allah (may peace be upon him) and she used to demand from Abu Bakr her share from the legacy of the Messenger of Allah (may peace be upon him) from Khaibar, Fadak and his charitable endowments at Medina. Abu Bakr refused to give her this, and said: I am not going to give up doing anything which the Messenger of Allah (may peace be upon him) used to do. I am afraid that if I go against his instructions in any matter I shall deviate from the right course. So far as the charitable endowments at Medina were concerned, 'Umar handed them over to 'All and Abbas, but 'Ali got the better of him (and kept the property under his exclusive possession). And as far as Khaibar and Fadak were concerned 'Umar kept them with him, and said: These are the endowments of the Messenger of Allah (may peace be upon him) (to the Umma). Their income was spent on the discharge of the responsibilities that devolved upon him on the emergencies he had to meet. And their management was to be in the hands of one who managed the affairs (of the Islamic State). The narrator said: They have been managed as such up to this day. (Muslim: Book 19, No. 4354)

The poor daughter of the Prophet was kept away from a gift her father had given her during his lifetime based on a Hadeeth. Now, consider the following verse of the Qur’an:

“And Sulaiman inherited <warasa> from Dawud.” (27:15)

Dawud was a king, and when he passed away, his son, Sulaiman inherited his kingdom and became the king. Dawud was also a Prophet.

7.
Salim reported on the authority of his father that Allah's Apostle (may peace be upon him) said: He who kept a dog other than one meant for hunting or for watching the herd, lost two qirat of his reward every day. (Muslim: Book 10, No. 3816)

Ibn 'Umar reported Allah's Messenger (may peace be upon him) as saying He who kept a dog other than one meant for hunting or for watching the herd lost out of his deeds (equal to) two qirat every day. (Muslim: Book 10, No. 3817)

Now let us see what the Qur’an says about Ashab-al-Kahaf, the young men who were believers and facing persecution from their people:

“When those youths took refuge in the cave, they prayed: ‘O our Sustainer! Bestow on us grace from Thyself, and endow us, whatever our [outward] condition, with consciousness of what is right! And thereupon We veiled their ears in the cave for many a year” (18:10-11)

“[And now] We shall truly relate to thee their story: Behold, they were young men who had attained to faith in their Sustainer: and [so] We deepened their consciousness of the right way” (18:13)

But the problem is that these rightly guided believers had a dog with them who was neither hunting nor guarding a herd.

“And thou wouldst have thought that they were awake, whereas they lay asleep. And We caused them to turn over repeatedly, now to the right, now to the left; and their dog [lay] on the threshold, its forepaws outstretched. Hadst thou come upon them [unprepared], thou wouldst surely have turned away from them in flight, and wouldst surely have been filled with awe of them.” (18:18)

“[And in times to come] some will say, ‘[They were] three, the fourth of them being their dog,’ while others will say, ‘Five, with their dog as the sixth of them’ -idly guessing at something of which they can have no knowledge -and [so on, until] some will say, ‘[They were] seven, the eighth of them being their dog.’ Say: ‘My Sustainer knows best how many they were. None but a few have any [real] knowledge of them. Hence, do not argue about them otherwise than by way of an obvious argument, and do not ask any of those [story-tellers] to enlighten thee about them.’” (18:22)

Since the youth were losing 2 rewards per day, their reward balance must have been in the negative when they woke up after so many years.

8.
“And if any of you die and leave wives behind, they shall undergo, without remarrying, a waiting-period of four months and ten days; whereupon, when they have reached the end of their waiting-term, there shall be no sin in whatever they may do with their persons in a lawful manner. And God is aware of all that you do.” (2:234)

Now let us see if the Prophet followed this advice from God:

Narrated Anas: The Prophet stayed for three days at a place between Khaibar and Medina, and there he consummated his marriage with Safiyya bint Huyay. I invited the Muslims to a banquet which included neither meat nor bread. The Prophet ordered for the leather dining sheets to be spread, and then dates, dried yogurt and butter were provided over it, and that was the Walima (banquet) of the Prophet. The Muslims asked whether Safiyya would be considered as his wife or as a slave girl of what his right hands possessed. Then they said, "If the Prophet screens her from the people, then she Is the Prophet's wife but if he does not screen her, then she is a slave girl." So when the Prophet proceeded, he made a place for her (on the camel) behind him and screened her from people. (Bukhari: Vol.7, Book 62, No. 89)

The collection of Bukhari also informs us that Sufiyya’s husband was killed in the battle of Khaiber against the Muslims, and it was after his death that she was taken as a captive, and was married within a few days to the Prophet, who immediately consummated his marriage to her while still on the way to Medina. (Bukhari: Vol. 5, Book 59, No. 522)

This is just a sample of Ahadith in Muslim and Bukhari that contradict the Qur'an. There are many others that not only contradict the Qur'an but contradict each other also.

Every hadith has a chain, all the hadiths chains are all Sahih.

1.Muslim: Book 8, Number 3421

The concept of abrogation is based on the Qur’an and Sunnah, and on the consensus (ijmaa‘) of Ahl as-Sunnah, and there is great wisdom behind it. In most cases the abrogation was for the purpose of making things easier for the Muslims or increasing the rewards.

Allah, the All High Said:

“Whatever a Verse (revelation) do We abrogate or cause to be forgotten, We bring a better one or similar to it. Know you not that Allah is able to do all things?

Know you not that it is Allah to Whom belongs the dominion of the heavens and the earth? And besides Allah you have neither any Walee (protector or guardian) nor any helper.”

[al-Baqarah 2:106-107].


In other words, the abrogation came so late that when the Prophet (peace and blessings of Allaah be upon him) died, some people had not yet heard that this aayah had been abrogated, but when they heard that it had been abrogated, they stopped reciting it, and agreed that it should not be recited, although the ruling mentioned in the aayah remained in effect. This is an abrogation of the recitation without abrogation of the ruling, which is one type of abrogation.

Muslim: Book 8, Number 3427

Before coming to any sort of conclusion, we need to first understand the background and context of this incident. Imam Abu al-Abbas al-Qurtubi (Allah have mercy on him) states in his commentary of Sahih Muslim:

“Salim (in this Hadith) is Salim ibn Ma’qal…Abu Hudhayfa had adopted him in accordance with the customs of the Arabs. He (Salim) had been brought up and raised by Abu Hudhayfa and his wife as their own son. When the verse of the Qur’an “Call them (your adopted children) by (the names of) their (real) fathers….”Surah al-Ahzab, V: 5) was revealed, the ruling of adopting children was abrogated (in that one can no longer consider an adopted son to be one’s own). However, Salim continued to reside and enter the house of Sahla (the wife of Abu Hudhayfa) as he was a minor. When he grew old and came close to puberty, both Abu Hudhayfa and Sahla disliked the idea of him entering freely upon Sahla, but they found it difficult to mention this to him, given the fact that he had lived with them (and was brought up by them), hence they asked the Messenger of Allah (Allah bless him & give him peace) regarding this. The Messenger of Allah (Allah bless him & give him peace) said to Sahla: “Suckle him and you would become unlawful for him, and (the dislike) which Abu Hudhayfa feels in his heart will disappear” hence she suckled him and it so happened (i.e. the dislike of Abu Hudhayfa disappeared)…” (al-Mufhim lima Ashkal min talkhis Kitab Muslim, 4/186, Dar Ibn Kathir print).

and the other hadiths mention in No.1 apply.

No.2

Muslim Book 5, No. 2286

Surah Al Barataa is Surah at Tawbah, because this surah had no Bismillah.

Abu Bakr said: Both of these hadith have been rejected because it contradicts what the majority have said, And Hamzah and A'asim both narrate on the authority of Ibn Mas'ud what the majority of Muslims agree on, and that the narrations that agree with the consensus should be taken first before the one that contradicts the consensus and Ummah (Muslim community) and it should not be based on a single narration that contradicts the narrations given by the majority. Take the narration that is accepted by the majority. That single narration became infected from forgetfulness and ignorance. And if the hadeeth by Abi Darda'a was authentic and its narration was accepted, and then Abu Bakr, Umar, Uthman, Ali and the majority of the Sahabah (companions of the Prophet) may Allah bless them contradict it, then we should still take what the majority have said and reject what one narrator said due to being affected by forgetfulness, which did not affect the rest of the majority, and the rest of the followers of this religion. (Abu 'Abdullah Al-Qurtubi, Tasfir al Jami' li-ahkam al-Qur'an, Commentary on Surah 92:3 Source)

NO.3
Camel Urine attains alot of benefits, The HADITH IS Sahih.


In an article by Dr Ahlaam al-‘Awadi, which was published in al-Da’wah magazine, issue no. 1938, 25 Safar 1425 AH/15 April 2004 CE, about the diseases which can be treated with camel’s milk, as proven by experience, it says that there are many benefits in camel’s milk. There follows some of what was said in the article by Dr. Ahlaam:

Camel’s urine is efficacious in the treatment of skin diseases such as ringworm, tinea and abscesses, sores that may appear on the body and hair, and dry and wet ulcers. Camel’s urine brings the secondary benefits of making the hair lustrous and thick, and removing dandruff from the scalp. Camel’s milk is also beneficial in treating hepatitis, even if it has reached an advanced stage where medicine is unable to treat it.


In the al-Jazeerah al-Sa’oodiyyah newspaper (issue no. 10132, Rabee’ al-Awwal 1421 AH) there is a quotation from the book Al-Ibl Asraar wa i’jaaz (The camel: secrets and wonders) by Darmaan ibn ‘Abd al-‘Azeez Aal Darmaan and Sanad ibn Mutlaq al-Subay’i:

As for camel’s urine, the book suggests that it has numerous uses which are beneficial for man. This is indicated by the Prophetic texts and confirmed by modern science … Scientific experiments have proven that camel’s urine has a lethal effect on the germs that cause many diseases.

Among the uses of camel’s urine, many women use it to wash their hair, to make it longer, and to make it lighter and more lustrous. Camel’s urine is also efficacious in the treatment of swelling of the liver and other diseases such as abscesses, sores that appear on the body and toothache, and for washing eyes.


Prof. Dr. ‘Abd al-Fattaah Mahmoud Idrees says: With regard to the benefits of camel’s urine in treating disease, Ibn Seena said in his Qanoon: The most beneficial of urine is the urine of the Bedouin camels known as najeeb. Camel’s urine is beneficial in treating al-hazaaz, and it was said that al-hazzaz is a pain in the heart caused by anger and so on. Camel’s urine, especially the urine of a young she-camel – is used as a cleansing substance to wash wounds and sores, to make the hair grow, to strengthen and thicken it and to prevent it falling out, and it is used to treat diseases of the scalp and dandruff. In a Master’s thesis by an engineer in applied chemistry, Muhammad Awhaaj Muhammad, that was submitted to the faculty of applied chemistry in the al-Jazeerah university in Sudan, and approved by the Dean of science and postgraduate studies in the university in November 1998 CE, entitled A Study of the Chemical Composition and Some Medical Uses of the Urine of Arabian Camels, Muhammad Awhaaj says:

Laboratory tests indicate that camel’s urine contains high levels of potassium, albuminous proteins, and small amounts of uric acid, sodium and creatine.

In this study, he explained that what prompted him to study the medicinal properties of camel’s urine was what he had seen of some tribesmen drinking this urine whenever they suffered digestion problems. He sought the help of some doctors in studying camel’s urine. They brought a number of patients and prescribed this urine for them, for a period of two months. Their bodies recovered from what they had been suffering from, which proves the efficacy of camel’s urine in treating some diseases of the digestive system.


In Hadith about the men who stole camels

Allah says in Surah Maidah verse 38
[As for] the thief, the male and the female, amputate their hands in recompense for what they committed as a deterrent [punishment] from Allah. And Allah is Exalted in Might and Wise.

They have to steal 48 Dirhams or more according to a hadith, and a Camel back then costed like 3 dinars which is 3 gold coins.


As mentioned for the Hadith of Banu Israel
The Hadith which you have quoted is wrongly translated as it is word to word translation therefore the resulted meaning of the Hadith is wrong.

The word betray in the Hadith is true to be the word to word translation of the word (خانت) but the word in the context does not mean betraying as understood in English.

The Hadith refers to the incident when Shaytaan decorated the forbidden tree in Eve's ( Hawaa) eyes so she ate it then she advised Adam (عليه السلام) about it so he ate from it as well.

Alhafith Bin Hajar said in his comentary about this Hadith.

" The meaning of betraying here does not mean at commiting filthness or sins. Betray here means that since self-desire longed to eat from the tree then it resulted with advising Adam about it."

In regards your question as if it place some blame on Hawa; Ibn hajar answers your question: " Since Eve ( Hawaa) is the mother of All daugters of Adam then her daughters gained similar traits as their mother like given birth, mood and so forth" he added later on: " Thus, all the women who came after their betryal differs....and the Hadith is to put some ease on men minds to be patient for what happens from their wives as it happened with their great mother; Eve. So it advises them not to blame them on matters they did not mean to do or happens from them on rare occasions and in the same time it is an advice for women not to surrender to this trait but strive to appose their own self-desires" [ Fathu Albari Fi Sharh Sahih Bukhari]


Also about the Hadith about Heirs

Dawud was a king, and when he passed away, his son, Sulaiman inherited his kingdom and became the king. Dawud was also a Prophet.

The Kingdom of Dawuud and Suleiman is different, and it is the only recorded case of Inheritance of in prophethood. But in Nabi Sulieman Dua he say
Give me a Kingdom That no one will have Before me and After me.

Did Nabi Suleiman Son Inherit his kingdom?

The Prophet Died with only 7 dirhaams and Commanded Aisha to put it in Sadaqah before he Dies. So The Inhertitance went to Sadaqah.

ow let us see what the Qur’an says about Ashab-al-Kahaf, the young men who were believers and facing persecution from their people:

“When those youths took refuge in the cave, they prayed: ‘O our Sustainer! Bestow on us grace from Thyself, and endow us, whatever our [outward] condition, with consciousness of what is right! And thereupon We veiled their ears in the cave for many a year” (18:10-11)

“[And now] We shall truly relate to thee their story: Behold, they were young men who had attained to faith in their Sustainer: and [so] We deepened their consciousness of the right way” (18:13)

But the problem is that these rightly guided believers had a dog with them who was neither hunting nor guarding a herd.

“And thou wouldst have thought that they were awake, whereas they lay asleep. And We caused them to turn over repeatedly, now to the right, now to the left; and their dog [lay] on the threshold, its forepaws outstretched. Hadst thou come upon them [unprepared], thou wouldst surely have turned away from them in flight, and wouldst surely have been filled with awe of them.” (18:18)

“[And in times to come] some will say, ‘[They were] three, the fourth of them being their dog,’ while others will say, ‘Five, with their dog as the sixth of them’ -idly guessing at something of which they can have no knowledge -and [so on, until] some will say, ‘[They were] seven, the eighth of them being their dog.’ Say: ‘My Sustainer knows best how many they were. None but a few have any [real] knowledge of them. Hence, do not argue about them otherwise than by way of an obvious argument, and do not ask any of those [story-tellers] to enlighten thee about them.’” (18:22)

In this time They had different laws, and the laws they had Back then was different than what we have Now.

This Story was before The Prophet himself, so they had a Different law.


Lastly about Saffiya bint Huyay Hadith

عن أبي سعيد الخدري ورفعه أنه قال في سبايا أوطاس لا توطأ حامل حتى تضع ولا غير ذات حمل حتى تحيض حيضة

Abu Sa’id Khudri narrated the following statement from Allah’s Messenger (pbuh) regarding the captives of Awtas: “There must be no intercourse with a pregnant woman till she gives birth, or with one who is not pregnant till she has had one menstrual period.” (Abu Dawud, Hadith 2157. Albani classified it as Sahih)

This Hadith lays down a rule that a man is not allowed to have intimate relations with a captive woman till she is clean from menses. This is to avoid any confusion in the lineage.

Now considering the fact that Sayyidah Safiya (RA) was actually a captive woman who was then freed and married to by the Holy Prophet (pbuh), in the light of the above Hadith the Prophet (PBUH) was to wait for her being clean from a menstrual course before consummating the marriage and this is exactly what he did. We read in Sahih Bukhari:

عَنْ أَنَسِ ...فَاصْطَفَاهَا النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لِنَفْسِهِ فَخَرَجَ بِهَا حَتَّى بَلَغْنَا سَدَّ الصَّهْبَاءِ حَلَّتْ فَبَنَى بِهَا رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ

Narrated Anas bin Malik: …The Prophet (pbuh) selected her for himself, and set out with her, and when we reached a place called Sadd-as-Sahba’, Safiya became clean from her menses then Allah's Messenger married her. (Bukhari, Hadith 3889)


So thus the Rules of Iddah are not Violated.

 

[Joesph Muktaar]

If I have Mistaken Please correct it

 

[Joesph Muktaar]

Every hadith has a chain, all the hadiths chains are all Sahih.

1.Muslim: Book 8, Number 3421

The concept of abrogation is based on the Qur’an and Sunnah, and on the consensus (ijmaa‘) of Ahl as-Sunnah, and there is great wisdom behind it. In most cases the abrogation was for the purpose of making things easier for the Muslims or increasing the rewards.

Allah, the All High Said:

“Whatever a Verse (revelation) do We abrogate or cause to be forgotten, We bring a better one or similar to it. Know you not that Allah is able to do all things?

Know you not that it is Allah to Whom belongs the dominion of the heavens and the earth? And besides Allah you have neither any Walee (protector or guardian) nor any helper.”

[al-Baqarah 2:106-107].


In other words, the abrogation came so late that when the Prophet (peace and blessings of Allaah be upon him) died, some people had not yet heard that this aayah had been abrogated, but when they heard that it had been abrogated, they stopped reciting it, and agreed that it should not be recited, although the ruling mentioned in the aayah remained in effect. This is an abrogation of the recitation without abrogation of the ruling, which is one type of abrogation.



Before coming to any sort of conclusion, we need to first understand the background and context of this incident. Imam Abu al-Abbas al-Qurtubi (Allah have mercy on him) states in his commentary of Sahih Muslim:

“Salim (in this Hadith) is Salim ibn Ma’qal…Abu Hudhayfa had adopted him in accordance with the customs of the Arabs. He (Salim) had been brought up and raised by Abu Hudhayfa and his wife as their own son. When the verse of the Qur’an “Call them (your adopted children) by (the names of) their (real) fathers….”Surah al-Ahzab, V: 5) was revealed, the ruling of adopting children was abrogated (in that one can no longer consider an adopted son to be one’s own). However, Salim continued to reside and enter the house of Sahla (the wife of Abu Hudhayfa) as he was a minor. When he grew old and came close to puberty, both Abu Hudhayfa and Sahla disliked the idea of him entering freely upon Sahla, but they found it difficult to mention this to him, given the fact that he had lived with them (and was brought up by them), hence they asked the Messenger of Allah (Allah bless him & give him peace) regarding this. The Messenger of Allah (Allah bless him & give him peace) said to Sahla: “Suckle him and you would become unlawful for him, and (the dislike) which Abu Hudhayfa feels in his heart will disappear” hence she suckled him and it so happened (i.e. the dislike of Abu Hudhayfa disappeared)…” (al-Mufhim lima Ashkal min talkhis Kitab Muslim, 4/186, Dar Ibn Kathir print).

and the other hadiths mention in No.1 apply.

No.2


Surah Al Barataa is Surah at Tawbah, because this surah had no Bismillah.

Abu Bakr said: Both of these hadith have been rejected because it contradicts what the majority have said, And Hamzah and A'asim both narrate on the authority of Ibn Mas'ud what the majority of Muslims agree on, and that the narrations that agree with the consensus should be taken first before the one that contradicts the consensus and Ummah (Muslim community) and it should not be based on a single narration that contradicts the narrations given by the majority. Take the narration that is accepted by the majority. That single narration became infected from forgetfulness and ignorance. And if the hadeeth by Abi Darda'a was authentic and its narration was accepted, and then Abu Bakr, Umar, Uthman, Ali and the majority of the Sahabah (companions of the Prophet) may Allah bless them contradict it, then we should still take what the majority have said and reject what one narrator said due to being affected by forgetfulness, which did not affect the rest of the majority, and the rest of the followers of this religion. (Abu 'Abdullah Al-Qurtubi, Tasfir al Jami' li-ahkam al-Qur'an, Commentary on Surah 92:3 Source)

NO.3
Camel Urine attains alot of benefits, The HADITH IS Sahih.


In an article by Dr Ahlaam al-‘Awadi, which was published in al-Da’wah magazine, issue no. 1938, 25 Safar 1425 AH/15 April 2004 CE, about the diseases which can be treated with camel’s milk, as proven by experience, it says that there are many benefits in camel’s milk. There follows some of what was said in the article by Dr. Ahlaam:

Camel’s urine is efficacious in the treatment of skin diseases such as ringworm, tinea and abscesses, sores that may appear on the body and hair, and dry and wet ulcers. Camel’s urine brings the secondary benefits of making the hair lustrous and thick, and removing dandruff from the scalp. Camel’s milk is also beneficial in treating hepatitis, even if it has reached an advanced stage where medicine is unable to treat it.


In the al-Jazeerah al-Sa’oodiyyah newspaper (issue no. 10132, Rabee’ al-Awwal 1421 AH) there is a quotation from the book Al-Ibl Asraar wa i’jaaz (The camel: secrets and wonders) by Darmaan ibn ‘Abd al-‘Azeez Aal Darmaan and Sanad ibn Mutlaq al-Subay’i:

As for camel’s urine, the book suggests that it has numerous uses which are beneficial for man. This is indicated by the Prophetic texts and confirmed by modern science … Scientific experiments have proven that camel’s urine has a lethal effect on the germs that cause many diseases.

Among the uses of camel’s urine, many women use it to wash their hair, to make it longer, and to make it lighter and more lustrous. Camel’s urine is also efficacious in the treatment of swelling of the liver and other diseases such as abscesses, sores that appear on the body and toothache, and for washing eyes.


Prof. Dr. ‘Abd al-Fattaah Mahmoud Idrees says: With regard to the benefits of camel’s urine in treating disease, Ibn Seena said in his Qanoon: The most beneficial of urine is the urine of the Bedouin camels known as najeeb. Camel’s urine is beneficial in treating al-hazaaz, and it was said that al-hazzaz is a pain in the heart caused by anger and so on. Camel’s urine, especially the urine of a young she-camel – is used as a cleansing substance to wash wounds and sores, to make the hair grow, to strengthen and thicken it and to prevent it falling out, and it is used to treat diseases of the scalp and dandruff. In a Master’s thesis by an engineer in applied chemistry, Muhammad Awhaaj Muhammad, that was submitted to the faculty of applied chemistry in the al-Jazeerah university in Sudan, and approved by the Dean of science and postgraduate studies in the university in November 1998 CE, entitled A Study of the Chemical Composition and Some Medical Uses of the Urine of Arabian Camels, Muhammad Awhaaj says:

Laboratory tests indicate that camel’s urine contains high levels of potassium, albuminous proteins, and small amounts of uric acid, sodium and creatine.

In this study, he explained that what prompted him to study the medicinal properties of camel’s urine was what he had seen of some tribesmen drinking this urine whenever they suffered digestion problems. He sought the help of some doctors in studying camel’s urine. They brought a number of patients and prescribed this urine for them, for a period of two months. Their bodies recovered from what they had been suffering from, which proves the efficacy of camel’s urine in treating some diseases of the digestive system.


In Hadith about the men who stole camels

Allah says in Surah Maidah verse 38
[As for] the thief, the male and the female, amputate their hands in recompense for what they committed as a deterrent [punishment] from Allah. And Allah is Exalted in Might and Wise.

They have to steal 48 Dirhams or more according to a hadith, and a Camel back then costed like 3 dinars which is 3 gold coins.


As mentioned for the Hadith of Banu Israel
The Hadith which you have quoted is wrongly translated as it is word to word translation therefore the resulted meaning of the Hadith is wrong.

The word betray in the Hadith is true to be the word to word translation of the word (خانت) but the word in the context does not mean betraying as understood in English.

The Hadith refers to the incident when Shaytaan decorated the forbidden tree in Eve's ( Hawaa) eyes so she ate it then she advised Adam (عليه السلام) about it so he ate from it as well.

Alhafith Bin Hajar said in his comentary about this Hadith.

" The meaning of betraying here does not mean at commiting filthness or sins. Betray here means that since self-desire longed to eat from the tree then it resulted with advising Adam about it."

In regards your question as if it place some blame on Hawa; Ibn hajar answers your question: " Since Eve ( Hawaa) is the mother of All daugters of Adam then her daughters gained similar traits as their mother like given birth, mood and so forth" he added later on: " Thus, all the women who came after their betryal differs....and the Hadith is to put some ease on men minds to be patient for what happens from their wives as it happened with their great mother; Eve. So it advises them not to blame them on matters they did not mean to do or happens from them on rare occasions and in the same time it is an advice for women not to surrender to this trait but strive to appose their own self-desires" [ Fathu Albari Fi Sharh Sahih Bukhari]


Also about the Hadith about Heirs


The Kingdom of Dawuud and Suleiman is different, and it is the only recorded case of Inheritance of in prophethood. But in Nabi Sulieman Dua he say
Give me a Kingdom That no one will have Before me and After me.

Did Nabi Suleiman Son Inherit his kingdom?

The Prophet Died with only 7 dirhaams and Commanded Aisha to put it in Sadaqah before he Dies. So The Inhertitance went to Sadaqah.



In this time They had different laws, and the laws they had Back then was different than what we have Now.

This Story was before The Prophet himself, so they had a Different law.


Lastly about Saffiya bint Huyay Hadith

عن أبي سعيد الخدري ورفعه أنه قال في سبايا أوطاس لا توطأ حامل حتى تضع ولا غير ذات حمل حتى تحيض حيضة

Abu Sa’id Khudri narrated the following statement from Allah’s Messenger (pbuh) regarding the captives of Awtas: “There must be no intercourse with a pregnant woman till she gives birth, or with one who is not pregnant till she has had one menstrual period.” (Abu Dawud, Hadith 2157. Albani classified it as Sahih)

This Hadith lays down a rule that a man is not allowed to have intimate relations with a captive woman till she is clean from menses. This is to avoid any confusion in the lineage.

Now considering the fact that Sayyidah Safiya (RA) was actually a captive woman who was then freed and married to by the Holy Prophet (pbuh), in the light of the above Hadith the Prophet (PBUH) was to wait for her being clean from a menstrual course before consummating the marriage and this is exactly what he did. We read in Sahih Bukhari:

عَنْ أَنَسِ ...فَاصْطَفَاهَا النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لِنَفْسِهِ فَخَرَجَ بِهَا حَتَّى بَلَغْنَا سَدَّ الصَّهْبَاءِ حَلَّتْ فَبَنَى بِهَا رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ

Narrated Anas bin Malik: …The Prophet (pbuh) selected her for himself, and set out with her, and when we reached a place called Sadd-as-Sahba’, Safiya became clean from her menses then Allah's Messenger married her. (Bukhari, Hadith 3889)


So thus the Rules of Iddah are not Violated.

correction:
Nabi Sulieman only inhertied His Father's knowledge and kingship, no wealth or land. According to Imam ibn kathir. In the hadith as mentioned It was concerning about wealth not knowledge or Power.



In Arabic Waratha, means to Inherit

The prophet said in a hadith
The uluma are the inheritors of the Prophets.

What is being inherited
Knowledge

i have imam ibn kathir noted
وَوَرِثَ سُلَيْمَـنُ دَاوُودَ

And Sulayman inherited from Dawud.) means, in kingship and prophethood. What is meant here is not wealth, because if that were the case, Sulayman would not have been singled out from among the sons of Dawud, as Dawud had one hundred wives. Rather what is meant is the inheritance of kingship and prophethood, for the wealth of the Prophets cannot be inherited, as the Messenger of Allah said:

نَحْنُ مَعَاشِرَ الْأَنْبِيَاءِ لَا نُورَثُ، مَا تَرَكْنَاهُ فَهُوَ صَدَقَة

(We Prophets cannot be inherited from; whatever we leave behind is charity.)

 

[Foreman]

It's highly doubtful that they're actually gay, but for someone who grew up in the West and visited a third-world country, regular male behavior will appear gay af to you, since they friend-touch in ways a Western male would dare not, like grabbing another man by the hands and elbows, linking arms, kissing cheeks, rubbing each other, hand-holding and playfulness that appears gay to the observer. And on another note, the men, being separated from women, quite commonly dance with each other, and that isn't considered gay in their sphere of existence.

Tfw the guy who cries muh Europhile the most is unironically using Western ideals to judge these men as gays.

I thought you said you were well-traveled

I've only been to one thirdworld developing country quite some years ago, and every man there seemed gay to the core. At that age, I could not reconcile that my parents would switch off gay rights issues on the evening news, but travel to what appeared to be some kind of gay haven, and this is what a Muslim country looked like? I was so confused

You must went to Arab country

In Arab culture kissing madaxaa iyo gacmahaa is sign of respect. Rubbing noses together and quick kiss on the cheeks is a way of greeting one another. But 2 men grabing hands together is rare and looked down upon unless they are family.

 

[Yonis]