Salam Alikum
currently the youtube channel is active at the moment, in regards to the last part refutation to sharif video on Quran, the script is already 70% all the way in, and all refutations are already presented, but given that I have been busy with the channel and with refuting apostate prophet, I have been away from the blog for a while, and I'm not planning on abandoning it any time, it was my first platform for refutation and will continue to be my main platform, however, once I upload my refutation to AP video on Quran I should get back to my final part of my final refutation to sharif gaber, and I will no longer deal with this ignorant lunatic (sharif) there is literally not a single thing in his video that is correct from start to finish
this post will be deleted when sharif refutation is up
Assalmualaikum brother. Could you publish some articles soundly dismantling the deliberate misinterpretations spread by TheApostate prophet,who suspiciously enough, is affiliated with the pro zionist polemicst, Pamella Geller.
ReplyDeleteAssalmualaikum brother. Could you publish some articles soundly dismantling the deliberate misinterpretations spread by TheApostate prophet,who suspiciously enough, is affiliated with the pro zionist polemicst, Pamella Geller.
ReplyDeleteworking on videos
DeleteIs it true that muslims believe that there is a punishment in the grave and another after the resurrection ?
ReplyDeleteIf so, are the one punished in the grave still "alive" to feel the pain ?
Thanks
assalamu alaikum brother....i have questions regarding these hadiths and fatwas plz explain..
ReplyDelete1)Muhaririz said: "I entered the mosque and saw Abu Said al-Khudri. I sat with him and asked about withdrawing the penis (while having intercourse), Abu Said said: We went out with the Apostle of Allah on the expedition to Banu al-Mustaliq, and took some Arab women captive, and we desired the women, for we were suffering from the absence of our wives, and we wanted ransom; so we intended to withdraw the penis (while having intercourse with the slave-women). But we asked ourselves: "Can we draw the penis when the apostle of Allah is among us before asking him about it?" So we asked him about it. He said, "It does not matter if you do not do it, for every soul that is to be born up to the Day of Resurrection will be born.""
{ The note on 2167 says: "This means that the Companions wanted to have intercourse with the slave girls, but they were afraid of conception. In case they were pregnant and gave birth to a child they could not be sold as it was prohibited that a slave mother should be sold. So they withdrew the penis while having intercourse with them. By this they meant to sell the slave girls and obtain the ransom."}
and
FROM SAHIH MUSLIM, VOLUME 2, #3371
Abu Sirma said to Abu Said al Khudri: "O Abu Said, did you hear Allah's messenger mentioning about al-azl (coitus interrupts)?" He said, "Yes", and added: "We went out with Allah's messenger on the expedition to the Mustaliq and took captive some excellent Arab women; and we desired them for we were suffering from the absence of our wives, (but at the same time) we also desired ransom for them. So we decided to have sexual intercourse with them but by observing azl" (withdrawing the male sexual organ before emission of semen to avoid conception). But we said: "We are doing an act whereas Allah's messenger is amongst us; why not ask him?" So we asked Allah's messenger and he said: "It does not matter if you do not do it, for every soul that is to be born up to the Day of Resurrection will be born".
2)Ibn Sa'd, volume 2, Page 438 "A slave girl passed by me who attracted me, and I cohabited with her while I was fasting". [umar ra]
3)In Vol. 2, Part 3, p. 13, Malik Ibn Anas repeated the same text as did Ibn Hisham who is also quoted by Ibn Timiyya, and Ibn Qayyim al-Jawziyya in his book, "Zad al-Ma'ad" (part 3, p. 486). All of them taught the same principle and said the same words.
This question was delivered to Ibn Timiyya who was Mufti of Islam (Vol. 31, pp. 376, 377),
"A man married a maid-slave who bore him a child. Would that child be free or would he be an owned slave?"
Ibn Timiyya says emphatically,
"Her child whom she bore from him would be the property of her master according to all the Imams (heads of the four Islamic schools of law) because the child follows the (status) of his mother in freedom or slavery. If the child is not of the race of Arabs, then he is definitely an owned slave according to the scholars, but the scholars disputed (his status) among themselves if he was from the Arabs - whether he must be enslaved or not because when A'isha (Muhammad's wife) had a maid-slave who was an Arab, Muhammad said to A'isha, `Set this maid free because she is from the children of Ishmael.'"
In Vol. 33, p. 61 Ibn Timiyya says,
"Anyone who says, `If I do so (such a thing), every slave I own will become free' is not obligated by his oath and he can redeem his oath by any means and retain his slaves. (He can do that) by fasting a few days or by feeding some hungry people."
4)A Slave Is Not Entitled To Property Or Money
ReplyDeleteIbn Hazm says in Vol. 6, Part 9,
"The slave is not permitted to write a will when he dies, nor can he bequeath (anything) because his entire possessions belong to his master."
In part I, p. 180 of his book, "The Ordinances of the Qur'an", the Shafi'i also says,
"The Qur'anic verse; `Marry of the women who seem good to you, two or three or four are meant for the freeman only and not for the slaves because he says in it that the one who acts fairly is the person who owns money and slaves do not own money."'
He also indicates in Part II, p. 21, "The owned one does not have money." Besides, according to the Islamic law, all Muslims receive portions of war bounty except slaves and women. Malik Ibn Anas says (Vol. 2, Part 3, pp. 33,34),
"Slaves and women do not have any portion in the bounty."
This is true even if they have been fighting with the rest of the Muslims. In Part III of the "Prophetic Biography" (p. 386), Ibn Kathir says,
"The slave does not get anything from the bounty whether the bounty is money or women."
The Testimony Of The Slave Is Not Admissible
In Vol. 35, p. 409 Ibn Timiyya remarks,
"The Shafi'i, Malik, and Abu Hanifa, who are the legists of Islam, assert that the testimony of the slave is not acceptable."
If we also turn the pages of the "Ordinances of the Qur'an" by the Shafi'i (part II, p. 142), he determines,
"The witnesses must be from among our freeman, not from our slaves, but from freeman who belong to our religion! "
The testimony of a Jew or a Christian is not acceptable, as we have mentioned before, even if justice would be hindered for lack of their witness. This is not important. In his "Sahih" (Part III, p. 223), Al-Bukhari remarks,
"The testimony of a slave is not acceptable in marriages."
What is the meaning of the Shafi'i's statement,
"A witness should not be from our possessed slaves."
There Is No Punishment For One Who Makes False Accusation Against Slaves
Muslim calumniates a slave, he would not be punished.
This is the opinion of all the scholars.
For instance (Vol. 8, Part II, p. 27 1), Ibn Hazm asserts that this is the opinion of Abu Hanifa, Shafi'i, Malik, and Sufyan al-Thawri and not only his own opinion. This is what the Sharawi shamelessly remarks,
"Female slaves are deprived of dignity and subject to abuse because they are not `an honor' to anyone (that is, they are not free, respectable women who belong to a free man). These are the same words reiterated by the Shafi'i (Part I, p. 307) in his book, `Ahkam of the Qur'an'; thus a female slave must not be veiled. When- ever Muhammad took a woman as a captive, if he imposed the veil on her, Muslims would say he took her as a wife, but if he left her unveiled they would say, `He owned her as a slave'; that is, she became a property of his right hand."
This is last part of the question bro...all this i have taken from the link which is given below...
ReplyDelete5)The male slave and the female slave are forced to get married.
Malik Ibn Anas says explicitly,
"The master has the right to force his male or female slave to marry without obtaining their approval" (Vol. 2, p. 155).
Ibn Hazm says that Sufyan al-Thawri, too, has said that the master has the right to force his male or female slave to marry without securing their approval (Vol. 6, Part 9, p. 469). Ibn Timiyya is of the same opinion.
I must not fail in this regard to mention that Malik Ibn Ons, who (after agreeing with the other scholars that the master has the right to force his male or female slave to get married) added,
"The master does not have the right to force the female slave to wed to an ugly black slave if she is beautiful and agile unless in case of utmost necessity" (refer to Ibn Hazm, Vol. 6, Part 9, p. 469).
In Vol. 31, p. 383, Ibn Timiyya says,
"It is not permissible for the Arab freeman to marry an owned slave unless it is inevitable, such as being unable to get married to a free woman. If it happened and he were wed to a slave, her children would be slaves, too, because they follow (the status) of the mother in slavery."
Umar Ibn Khattab in these situations. In Vol. 8, Part 11, pp. 248, 249, Ibn Hazm remarks,
"A woman was wed to her male slave. Umar intended to stone her, but instead he made them separate and sent the slave to exile. He told the woman, `It is unlawful for you to get married to your owned slave!' Another woman got married to her slave. Umar scourged her with a whip and forbade any man to marry her. Another time, a freewoman came to Umar and told him, `I am not a pretty woman and I have a slave to whom I would like to get married.' Umar refused to do so. He whipped the slave and ordered him to be sold in a foreign country. He told the woman, `It is unlawful for you to get married to what your right hand owns. Only men have the right to get wed to what their right hand owns. Even if you set him free in order to marry him and he becomes a freeman, the manumission will be invalid and the marriage is not valid."'
Ibn Timiyya states:
"The one who owns the mother also owns her children. Being the master of the mother makes him the owner of her children whether they were born to a husband or they were illegitimate children. Therefore, the master has the right to have sexual intercourse with the daughters of his maid-slave because they are his property, provided he does not sleep with the mother at the same time" (Vol. 35, p. 54).
https://www.answering-islam.org/BehindVeil/btv5.html......
brother can you clarify me about the hadith saying as women deficiant in intelligence and religion and no nation will prosper makes women as her leader
ReplyDelete