Malik's Muwatt Hadith..

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O.K. Let us read through these Malik's Muwatt Hadith..
considering that they were the closest hadith to Muhammad/Muhammad's time and may contain some real stuff accordoing to some Muslims scholars

http://en.wikipedia.org/wiki/Al-Muwatta

The Muwaṭṭa (Arabic: الموطأ‎) is an early collection of hadith comprising the subjects of Muslim law, compiled and edited by the Imam, Malik ibn Anas. It is considered to be from the earliest extant collections of hadith that form the basis of Islamic jurisprudence alongside the Qur'an.[2] Nonetheless, is not merely a collection of hadith; many of the legal precepts it contains are based not on hadith at all. The book covers rituals, rites, customs, traditions, norms and laws of the time of the Islamic prophet Muhammad.

Imam Malik composed the 'Muwatta' over a period of forty years to represent the "well-trodden path" of the people of Medina. Its name also means that it is the book that is "many times agreed upon"- about whose contents the people of Medina were unanimously agreed. Its high standing is such that people of every school of fiqh and all of the imams of hadith scholarship agree upon its authenticity.

The Muslim Jurist, Muhammad ibn Idris ash-Shafi`i famously said, "There is not on the face of the earth a book – after the Book of Allah – which is more authentic than the book of Malik."
[edit] Composition of al-Muwatta

Al-Muwatta consists of approximately 1,720 hadith divided amongst the following hadith terminology as follows:[2]

* 600 marfu` hadith
* 613 mawquf hadith
* 285 maqtu' hadith
* 222 mursal hadiths

Mālik ibn Anas ibn Malik ibn 'Āmr al-Asbahi (Arabic مالك بن أنس) (c. 711 – 795) (93 AH – 179 AH ) is known as "Imam Malik," the "Sheikh of Islam", the "Proof of the Community," and "Imam of the Abode of Emigration." [1] He was one of the most highly respected scholars of fiqh in Sunni Islam. Imam Shafi, who was one of Malik's students for nine years and a scholarly giant in his own right, stated, "when scholars are mentioned, Malik is like the star among them."[2] The Maliki Madhab, named after Malik, is one of the four schools of jurisprudence that are followed by Sunni Muslims to this day...

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The Life and Times of Malik ibn Anas A scholar of Hadeeth and Fiqh and the renowned Imam of the Madinah
by Hassan Ahmad

http://www.islaam.com/Article.aspx?id=530

Abu Abdullah, Malik ibn Anas ibn Malik ibn Amer al-Asbahee was born in Madinah in the year 93 AH (714 CE). His ancestral home was in Yemen, but his grandfather settled in Madinah after embracing Islam. Malik became the Imam of the Madinah, and one of the most renowned Imams of Islam.

He received his education in was the most important seat of Islamic learning, Madinah, and where lived the immediate descendants and the followers of the companions of the Prophet, sallallahu alayhe wa sallam, were living.

Born into a well-to-do family, Malik did not need to work for a living. He was highly attracted to the study of Islam, and ended up devoting his entire life to the study of Fiqh. It is said that he sought out over three hundred Tabi'een or those who saw and followed the companions of the Prophet, sallallahu alayhe wa sallam. Malik held the hadeeth of the Prophet, sallallahu alayhe wa sallam, in such reverence that he never narrated, taught any hadeeth or given a fatwa without being in a state of ritual purity, ghusl. Ismael ibn abi Uwaiss said, "I asked my uncle -Malik- about something.

He had me sit, made ablution, then said,"la hawla wala quwata illa billah." He did not give any fatwa without saying it first." Also, Malik saw fatwa as a sensitive, precise, and important action that can have far reaching results, and used to be extremely careful about giving it to the extent that if he was not sure about a matter, he would not dare to talk. Al-Haytham said, "I once was with Malik when he was asked more than forty questions and I heard him reply, 'I do not know,' to thirty two of them." Yet, he was the man about whom ash-Shafi'ee said, "When scholars are mentioned, Malik is like the star among them." Malik said that he did not sit to give fatwa, before seventy of the Madinah scholars first witnessed to his competence in doing so.

He is the author of al-Muwatta' ("The Approved"), formed of the sound narrations from the Prophet together with the sayings of his companions, their followers, and those after them. Malik said, "I showed my book to seventy scholars of Madinah, and every single one of them approved it for me (kulluhum wata-ani alayh), so I named it 'The Approved'." Imam Bukhari said that the soundest of all chains of transmission was "Malik, from Nafi, from Ibn Umar." The scholars of hadeeth call it the Golden Chain, and there are eighty narrations with this chain in the Muwatta. Malik composed al-Muwatta in the course of forty years, having started with ten thousand narrations until he reduced them to their present number of fewer than 2,000.

Like all scholars of Islam, Malik was famous for his piety and integrity. He courageously stood up, and was prepared to suffer, for his convictions. When the governor of Madinah demanded and forced people to take the oath of allegiance to Khalifah al-Mansour, Imam Malik issued a fatwa that such an oath was not binding because it was given under coercion. He based this opinion of the hadeeth, "The divorce of the coerced does not take effect" (laysa ala mustakrahin talaq). This resulted in many people finding courage to express their opposition, but the Imam was arrested, found guilty of defiance, and publicly flogged.

Malik's followers and disciples developed a Fiqh school, Math-hab, based on his Ijtihad which came to be known as the Maliki Madh-hab. This Madh-hab apread in North Africa, al-Andalus, much of Egypt, and some of al-Sham, Yemen, Sudan, Iraq, and Khurasan. Today, Malikis are mostly found in North and West Africa, Egypt, Sudan and the eastern part of the Arabian Peninsula. Imam Malik died in the year (179 AH) 796 CE at Madinah and is buried in the famous al-Baqie cemetery in Madinah.

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Imam Malik by Dr. Gabriel .F. Haddad

http://www.sunnah.org/publication/khula ... /malik.htm

Malik ibn Anas ibn Malik ibn `Amr, al-Imam, Abu `Abd Allah al-Humyari al-Asbahi al-Madani (93-179), the Shaykh of Islam, Proof of the Community, Imam of the Abode of Emigration, and Knowledgeable Scholar of Madina predicted by the Prophet. The second of the four major mujtahid imams, whose school filled North Africa, al-Andalus, much of Egypt, and some of al-Sham, Yemen, Sudan, Iraq, and Khurasan. He is the author of al-Muwatta’ ("The Approved"), formed of the sound narrations of the Prophet from the people of the Hijaz together with the sayings of the Companions, the Followers, and those after them. It was hailed by al-Shafi`i as the soundest book on earth after the Qur’an, nearest book on earth to the Qur’an, most correct book on earth after the Qur’an, and most beneficial book on earth after the Qur’an according to four separate narrations. Malik said: "I showed my book to seventy jurists of Madina, and every single one of them approved me for it (kulluhum wâta’ani `alayh), so I named it ‘The Approved’." Imam al-Bukhari said that the soundest of all chains of transmission was "Malik, from Nafi`, from Ibn `Umar." The scholars of hadith call it the Golden Chain, and there are eighty narrations with this chain in the Muwatta’.

Among those Malik narrated from in the Muwatta’: Ayyub al-Sakhtyani, Ja`far ibn Muhammad (al-Sadiq), Zayd ibn Aslam, `Ata’ al-Khurasani, al-Zuhri, Ibn al-Munkadir, `Alqama, Nafi` the freedman of Ibn `Umar, and others. Among those who narrated from Malik: al-Zuhri, Ibn Jurayj, Abu Hanifa, al-Awza`i, Sufyan al-Thawri, Shu`ba, Ibn al-Mubarak, Muhammad ibn al-Hasan, `Abd al-Rahman ibn Mahdi, Waki`, Yahya al-Qattan, al-Shafi`i, Ibn Wahb, Abu Dawud al-Tayalisi, `Abd al-Razzaq, and many others.

The Prophet said: "Very soon will people beat the flanks of camels in search of knowledge, and they shall find no-one more knowledgeable than the knowledgeable scholar of Madina." Al-Tirmidhi, al-Qadi `Iyad, Dhahabi and others relate from Sufyan ibn `Uyayna, `Abd al-Razzaq, Ibn Mahdi, Ibn Ma`in, Dhu’ayb ibn `Imama, Ibn al-Madini, and others that they considered that scholar to be Malik ibn Anas. It is also related from Ibn `Uyayna that he later considered it to be `Abd Allah ibn `Abd al-`Aziz al-`Umari. Al-Dhahabi said of the latter: "He possessed knowledge and good fiqh, spoke the truth fearlessly, ordered good, and remained aloof from society. He used to press Malik in private to renounce the world and seclude himself."

Abu Mus`ab said: "Malik did not pray in congregation [in the Prophet’s mosque] for twenty-five years. He was asked: ‘What is preventing you?’ He said: ‘Lest I see something reprehensible and be obligated to change it.’" Another narration from Abu Mus`ab states: "After Malik left the [Prophet’s] mosque he used to pray in his house with a congregation that followed him, and he prayed the Jum`a prayer alone in his house."

Ibn Sa`d narrates from Muhammad ibn `Umar: "Malik used to come to the Mosque and pray the prayers and the Jum`a, as well as the funeral prayers. He used to visit the sick and sit in the Mosque where his companions would came and saw him. Then he quit sitting there, instead he would pray and leave, and he quit attending the funeral prayers. Then he quit everything, neither attending the prayers nor the Jum`a in the mosque. Nor would he visit anyone who was sick or other than that. The people bore with it, for they were extremely fond of him and respected him too much. This lasted until he died. If asked about it, he said: ‘Not everyone can mention his excuse.’"

Ibn `Abd al-Barr said that Malik was the first who compiled a book formed exclusively of sound narrations. Abu Bakr ibn al-`Arabi said: "The Muwatta’ is the first foundation and the core, while al-Bukhari’s book is the second foundation in this respect. Upon these two all the rest have built, such as Muslim and al-Tirmidhi." Shah Wali Allah said something similar and added that it is the principal authority of all four Schools of Law, which stand in relation to it like the commentary stands in relation to the main text. Malik composed it in the course of forty years, having started with ten thousand narrations until he reduced them to their present number of under 2,000.

Al-Suyuti said: "There is no mursal narration in the Muwatta’ except it has one or several strengthening proofs (`âdid aw `awâdid)." Ibn `Abd al-Barr composed a book in which he listed all the narrations of the Muwatta’ that are either mursal, or munqati`, or mu`dal, and he provided complete sound chains for all of them except four:

"In truth I do not forget, but I am made to forget so that I shall start a Sunna." This is the second hadith in the book of Sahw.

"The Prophet was shown the lifespans of people before his time, or whatever Allah willed of it, and seemed alarmed that the lifespans of his Community were too brief to reach the amount of deeds reached by previous communities who lived long. Whereupon Allah gave him the Most Precious Night (layla al-qadr), which is better than a thousand months." This is the fifteenth hadith in the book of I`tikaf.

Mu`adh ibn Jabal said: "The last instruction I received from Allah’s Messenger when I put my foot in the stirrup was: ‘Beautify your manners for the people, O Mu`adh ibn Jabal!’" This is the first hadith of the book of Husn al-Khuluq.

"If clouds appear towards the sea then go northwards, that is the mark of heavyish rain." This is the fifth hadith of the book of Istisqa’.

Among the hadith masters, al-`Iraqi and his student Ibn Hajar agreed with Ibn `Abd al-Barr that the above four hadiths have no chain, but others follow a different view: Shaykh Muhammad al-Shinqiti mentioned in his Dalil al-Salik ila Muwatta’ al-Imam Malik (p. 14) that Shaykh Salih al-Fulani al-`Umari al-Madani said: "Ibn al-Salah provided complete chains for the four hadiths in question in an independent epistle which I have in my possession, written in his own hand." Shaykh Ahmad Shakir said: "But al-Shinqiti did not mention what these chains were, and so the scholars cannot judge on the question."

Al-Zurqani counted as sixty-nine the number of those who narrated the Muwatta’ directly from Malik, geographically spread as follows:

- Seventeen in Madina, among them Abu Mus`ab Ahmad ibn Abi Bakr al-Zuhri, whose version has received a recent edition;

- Two in Mecca, among them al-Shafi`i;

- Ten in Egypt, among them `Abd Allah ibn Wahb, `Abd Allah ibn Yusuf al-Tinnisi al-Dimashqi, whose narration al-Bukhari chose, and Dhu al-Nun al-Misri;

- Twenty-seven in Iraq, among them `Abd al-Rahman ibn Mahdi, whose narration Ahmad ibn Hanbal chose, Yahya ibn Yahya al-Tamimi al-Hanzali al-Naysaburi, whose narration Muslim chose, and Abu Hanifa’s student Muhammad ibn al-Hasan al-Shaybani, whose version has been published but greatly differs from the others and also contains other than what is narrated from Malik, so that it became known as Muwatta’ Muhammad;

- Thirteen in al-Andalus, among them the jurist Yahya ibn Yahya al-Laythi "the Sage of al-Andalus" û thus nicknamed by Malik himself û whose version is the most commonly used today and is the version meant by the term "Malik’s Muwatta’." He is mainly responsible for the spread of the Maliki School in al-Andalus.

- Two from al-Qayrawan;

- Two from Tunis;

- Seven from al-Sham.

Imam Malik is the connection of the entire Islamic Community to the knowledge of the Sunna as it was preserved by the scholars of the Prophet’s city, al-Madina. This reference-point of his school of jurisprudence is observed time and again in the Muwatta’ with the phrase: "And this is what I have found (or seen) the people of knowledge practicing." He was keenly aware of his mission as both the transmitter and the elucidator of the Sunna. This is characteristic of his students’ praise of him, beginning with al-Shafi`i’s famous sayings: "No-one constitutes as great a favor to me in Allah’s Religion as Malik" and "When the scholars of knowledge are mentioned, Malik is the guiding star." `Abd Allah ibn Wahb said: "Every memorizer of hadith that does not have an Imam in fiqh is misguided (dâll), and if Allah had not rescued us with Malik and al-Layth (ibn Sa`d), I would have been misguided." Abu Mus`ab recounts the following story:

I went in to see Malik ibn Anas. He said to me: "Look under my place of prayer or prayer-mat and see what is there." I looked and found a certain writing. He said: "Read it." It contained the account of a dream which one of his brothers had seen and which concerned him. Malik recited it [from memory]: "I saw the Prophet in my sleep. He was in his mosque and the people were gathered around him, and he said: ‘I have hidden for you under my pulpit (minbar) something good – or: knowledge – and I have ordered Malik to distribute it to the people.’" Then Malik wept, so I got up and left him.

The caliph Abu Ja`far al-Mansur had forbidden Malik to narrate the hadith: "The divorce of the coerced does not take effect" (laysa `ala mustakrahin / li mukrahin talâq). Then a spy came to Malik and asked him about the issue, whereupon Malik narrated the hadith in front of everyone. He was seized and lashed until his shoulder was dislocated and he passed out. When he came to, he said: "He [al-Mansur] is absolved of my lashing." When asked why he had absolved him, Malik replied: "I feared to meet the Prophet after being the cause for the perdition of one of his relatives." Ibrahim ibn Hammad said he saw Malik being carried up and walking away, carrying one of his hands with the other. Then they shaved his face and he was mounted on a camel and paraded. He was ordered to deprecate himself aloud, whereupon he said: "Whoever knows me, knows me; whoever does not know me, my name is Malik ibn Anas, and I say: The divorce of the coerced is null and void!" When news of this reached Ja`far ibn Sulayman (d. 175) the governor of Madina and cousin of al-Mansur, he said: "Bring him down, let him go."

Imam Malik held the hadith of the Prophet in such reverence that he never narrated anything nor gave a fatwa unless in a state of ritual purity. Isma`il ibn Abi Uways said: "I asked my uncle û Malik û about something. He bade me sit, made ablution, sat on the couch, and said: la hawla wa la quwwata illa billah. He did not give a fatwa except he said it first." Al-Haytham said: "I heard Malik being asked forty eight questions, to thirty-two of which he replied: ‘I do not know.’" Abu Mus`ab reported that Malik said: "I did not give fatwas before seventy scholars first witnessed to my competence to do it."

Malik’s ethics, together with the states of awe and emotion which were observed on him by his entourage, were no doubt partly inherited from great shaykhs of his such as Ja`far al-Sadiq, Ibn Hurmuz, and Ibn Shihab al-Zuhri. He visited his shaykh Ibn Hurmuz (d. 148) every day from morning to night for a period of about eight years and recounts: "I would come to Ibn Hurmuz, whereupon he would order the servant to close the door and let down the curtain, then he would start speaking of the beginning of this Umma, and tears would stream down his beard." The Maliki shaykh Ibn Qunfudh al-Qusantini (d. 810) wrote:

It was the practice of the Pious Predecessors and the Imams of the past that whenever the Prophet was mentioned in their presence they were overwhelmed by reverence, humbleness, stillness, and dignity. Ja`far ibn Muhammad ibn `Ali ibn al-Husayn ibn `Ali ibn Abi Talib would turn pale whenever he heard the Prophet mentioned. Imam Malik would not mention a hadith except in a state of ritual purity. `Abd al-Rahman ibn al-Qasim ibn Muhammad ibn Abu Bakr al-Siddiq would turn red and stammer whenever he heard the Prophet mentioned. As for `Amir ibn `Abd Allah ibn al-Zubayr ibn al-`Awamm al-Asadi (one of the early Sufis), he would weep until his eyes had no tears left in them. When any hadiths were mentioned in their presence they would lower their voices. Malik said: "The Prophet’s sacredness (hurma) is in death is as his sacredness was in life."

Qutayba said: "When we went to see Malik, he would come out to us adorned, wearing kuhl on his eyes, perfumed, wearing his best clothes, sit at the head of the circle, call for palm-leaf fans, and give each one of us a fan." Muhammad ibn `Umar: "Malik’s circle was a circle of dignity and courtesy. He was a man of majestic countenance and noblity. There was no part for self-display, vain talk, or loud speech in his circle. His reader would read for all, and no-one looked into his own book, nor asked questions, out of awe before Malik and out of respect for him."

When the caliph al-Mahdi sent his sons Harun and Musa to learn from Malik, the latter would not read to them but told them: "The people of Madina read before the scholar just like children read to the teacher, and if they make a mistake, he corrects them." Similarly when Harun al-Rashid with his own two sons requested Malik to read for them, he replied: "I have stopped reading for anybody a long time ago." When Harun requested the people to leave so that he could read freely before Malik, the latter also refused and said: "If the common people are forbidden to attend because of the particulars, the latter will not profit." It is known that Malik’s way in the transmission of hadith, like Ibn al-Musayyib, `Urwa, al-Qasim, Salim, Nafi`, al-Zuhri, and others, was `ard ("reading by the student") and not samâ` ("audition from the shaykh"), although the student states by convention, in both cases: "So-and-so narrated to us."

The caliph Harun al-Rashid said to Malik after hearing his answers to certain questions he put to him: "You are, by Allah! the wisest of people and the most knowledgeable of people." Malik replied: "No, by Allah! O Leader of the Believers." He said: "Yes! But you keep it hidden. By Allah! If I live, I shall put your sayings in writing like the mushafs are put down in writing, and I shall disseminate them to the ends of the world." But Malik refused.

When one of the caliphs manifested his intention to replace the Prophet’s wooden pulpit with a pulpit of silver and jewels Malik said: "I do not consider good the hindrance of the people from access to the Prophet’s relics." (lâ ara an yuhrama al-nâsu athara rasulillah.)

Among Malik’s sayings:

From Ibn Wahb: "Knowledge Allah places wherever He wills. It does not consist in narrating a lot."

From Ibn Wahb: "The saying has reached methat none renounces the world and guards himself except he will speak wisdom."

From Ibn Wahb: "Knowledge diminishes and does not increase. Knowledge has diminished incessantly after the Prophets and the Books."

From `Abd Allah ibn `Abd al-Hakam: "The Companions differed in the Branches (al-furû`) and split into factions (tafarraqû), and each one of them was correct in himself."

From Ja`far ibn `Abd Allah:"We were with Malik when a man came and asked him: ‘O Abu `Abd Allah! "The Merciful is established over the Throne" (20:5): how is He established?’ Nothing affected Malik as much as that man’s question. He looked at the ground and started prodding it with a twig he held in his hand until he was completely soaked in sweat. Then he lifted his head and said: ‘The "how" of it is inconceivable; the "establishment" part of it is not unknown; belief in it is obligatory; asking about it is an innovation; and I believe that you are a man of innovation.’ Then he gave an order and the man was led out."

From Ibn Wahb:"We were with Malik when a man asked him: ‘O Abu `Abd Allah! "The Merciful is established over the Throne" (20:5): how is His establishment?’ Malik lowered his head and began to sweat profusely. Then he lifted up his head and said: ‘"The Merciful is established over the Throne" just as He described Himself. One cannot ask "how." "How" does not apply to Him. And you are an evil man, a man of innovation. Take him out!’ The man was led out."

From Yahya ibn Yahya al-Tamimi and Malik’s shaykh Rabi`a ibn Abi `Abd al-Rahman:"We were with Malik when a man came and asked him: ‘O Abu `Abd Allah! "The Merciful is established over the Throne" (20:5): how is He established?’ Malik lowered his head and remained thus until he was completely soaked in sweat. Then he said: ‘The establishment is not unknown; the "how" is inconceivable; belief in it is obligatory; asking about it is an innovation; and I do not think that you are anything but an innovator.’ Then he ordered that the man be led out."

From Ma`n:"Disputation (al-jidâl) in the Religion fosters self-display, does away with the light of the heart and hardens it, and bequeaths aimless wandering."

From Ma`n and others:"There are four types of narrators one does not take from: An outright scoffer, even if he is the greatest narrator; an innovator who invites people to his innovation; someone who lies about people, even if I do not charge him with mendacity in hadith; and a righteous, honorable worshipper if he does not memorize what he narrates." Malik’s last clause refers to the two conditions sine qua non of the trustworthy narrator, who must possess not only moral uprightness (`adâla) but also accuracy in transmission (dabt). The clause elucidates the paradox current among hadith scholars whereby "No-one lies more than the righteous." The reason for this is that the righteous do not doubt the Muslim’s attribution of a saying to his Prophet, and so they accept it without suspicion, whereas al-Shafi`i said: "If Malik had the slightest doubt about a hadith, he discarded the entire hadith." Dr. Nur al-Din `Itr said: "The manner of the righteous who narrate everything indiscriminately stems from purity of heart and good opinion, and the scholars have said about such narrators: ‘Lies run off their tongue without their intending it.’" There is a fundamental difference between the latter and those who deliberately forge lies or narrate forgeries passed for hadith, and who are condemned by the Prophet’s saying: "Whoever lies about me willfully, let him take now his seat in the Fire!"

From Ibn al-Qasim: "Malik used to say: ‘Belief increases.’ He would stop short of saying that it decreases."

From Ibn Abi al-Zubayr: "I saw `Ata’ ibn Abi Rabah enter the [Prophet’s] Mosque, then take hold of the pommel of the Pulpit, after which he faced the Qibla [to pray]."

In the Muwatta’:" "Shaving the moustache is an innovation." It is elsewhere related that Malik himself was tall, heavyset, imposing of stature, very fair, with white hair and beard but bald, with a huge beard and blue eyes; he "detested and condemned" shaving of the moustache, and he always wore beautiful clothes, especially white.

Narrated by Ibn Abi Zayd: "The turban was worn from the beginning of Islam and it did not cease to be worn until our time. I did not see anyone among the People of Excellence except they wore the turban, such as Yahya ibn Sa`id, Rabi`a, and Ibn Hurmuz. I would see in Rabi`a’s circle more than thirty men wearing turbans and I was one of them; Rabi`a did not put it down until the Pleiades rose and he used to say: ‘I swear that I find it increases intelligence.’ Jibril was seen in the image of (the Companion) Dihya (ibn Khalifa) al-Kalbi wearing a turban with its extremity hanging between his shoulder-blades." Ashhab said: "When Malik wore the turban he passed it under his chin and let its extremity hang behind his back, and he wore musk and other scents."[/size]

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IMAM MAALIK IBN ANAS (ra) by Ahmed Ali
http://www.islamicnetwork.com/

Abu Abdullah Malik ibn Anas ibn Malik ibn Abi Aamir (ra) was born in Madina in the year 93 A.H. (714 A.C)
He came from a respectable family. His ancestral home was in Yemen, but his great grandfather - Aamir - settled in Madina after embracing Islam. His grandfather - Maalik - was an important Taabi-ee and a famous reporter of Ahadith.

For the purpose of his study, ..he sought out over 300 “Tabi’een” = those who saw the Sahaba/Companions of the Holy Prophet (saw), and acquired from them the knowledge of the Holy Prophet’s (saw) Ahadith and Sunnah. He spent his entire life in Madina where he studied Fiqah from 95 Shaikhs. It is these Shaikhs from whom he recorded the Ahadith in his Kitab-ul-Muatta. This Kitab contains 1725 Ahadith of Rasulullah (saw).

He studied Qira’at & Hadith for nearly ten years under Hazrat Naafe’ the slave of Hazrat Abdullah ibn Umar (ra). Hazrat Naafe’ had served his master for nearly 30 years. Naafe’ was once sent by Umar ibn Abdul Aziz (ra) to impart knowledge in Egypt. Among his first tutors was Imam-ush-Shua’raa Hazrat Naafe’ bin Abdur Rahman (died - 169 A.H.) from whom he mastered the Qur’an. Later, whilst still a youngster he joined the Hadith classes of Naafe’.
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His seat in the Masjid-e-Nabawi was the same seat that was occupied by Hazrat Umar (ra).
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He had taught and issued fatwas for 62 years.

IMAM MAALIK IBN ANAS (ra) - ORIGIN OF MALIKI FIQAH

The Fuqaha-e-Saba’ of Madina are:

Saeed ibn Musayyib, Died 94 A.H.
Ubaidullah ibn Uttba ibn Mas’ud, Died 98 A.H.
Urwa, Died 94 A.H.
Qasim ibn Muhammad ibn Abi Bakr, Died 108 A.H.
Abu Bakr bin Abdur-Rahman bin Haris ibn Hisham, Died 94 A.H.
Sulaiman ibn Yasaar, Died 109 A.H.
Kharija Zaid, Died 109 A.H.
These 7 were the centre of Ilm-e-Fiqah and Hadith in Madina.
Their unanimous ruling was the basis of any verdict in the court of Madina in matters of Fiqah.

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On The "Versions" Of Malik's Muwatta' M S M Saifullah, Hesham Azmy & Muhammad Ghoniem writes at http://www.islamic-awareness.org/Hadith/muwatta.html

It has become increasingly common for Christian missionaries to attack Islam by employing the polemics of the so-called the "Qur'an-only sect," a group that rejects hadith literature as one of the sources of Islamic law. Prominent among such writings is the work of one Dr. Kamal Omar. Taking a cue from Dr. Omar, these Christian missionaries have claimed that "many traditions" by "unreliable" narrators were inserted into the Sahih of al-Bukhari upon his death. This claim was systematically critiqued and found to be without merit. In this essay, we will examine another claim by Dr. Omar, which concerns the Muwatta', a treatise of Islamic law by the Medinan jurist, Malik ibn Anas (d. 179 AH / 795 CE).

2. What Is The Muwatta'?

The Muwatta', a title given by Malik himself,[2] is one of the earliest formulation of Islamic law as well as being one the earliest collection of hadiths. Even though Muwatta' contains both legal judgements and hadiths, it is neither a book of fiqh nor a book of hadith.[3] Muhammad Zubayr Siddiqi says:

... the Muwatta' was not intended to serve as collection of hadiths. But it may be said with equal justice that it is not a book of fiqh in the same sense in which later books on fiqh are said to be works on the subject.[4]

Similarly, Mustafa al-Azami says:

Muwatta' is not purely a hadith book. It contains the ahadith of the Prophet, legal opinions of the Companions and the Successors and of some later authorities.[5]

In his introduction to the Muwatta', Goldziher says:

The Muwatta' cannot be regarded as the first great collection of traditions in Islam, nor does it appear to have been considered as such in Muslim literature.... The work of Malik is in fact not in the proper sense a collection of traditions, forming a counterpart to the sahihs of the next century, nor one which could, from the point of view of the literary historian, be mentioned as a member of the same literary group. It is a corpus juris, not a corpus traditionum.... Its intention is not to sift and collect the healthy elements of the traditions circulating in the Islamic world but to illustrate the law, ritual and religious practice, by the ijma` recognized in Medinan Islam, by the sunna current in Medina...[6]

4. Transmissions Of The Muwatta'

The number of people who transmitted the Muwatta' in its entirety directly from Malik exceed over ninety. Al-Zurqani mentions 81 names; Qadi `Iyad adds 8 more names; al-Nayfar (through Ibn Tulun) adds another four; making a possible 93 names.[14] But the number of transmissions known to us through the existing texts and quotations of the authors is considerably less. The modern editors of the Muwatta' mention between fourteen and sixteen transmissions.[15] The most important of them are listed below:[16]

1. Yahya ibn Yahya al-Laythi (d. 234). Yahya studied the Muwatta' under Malik during the last year of Malik's life (i.e., 179 AH) and his transmission therefore represents the text as Malik was teaching it at the end of his life. It is by far the best known transmission and is the one that is generally meant when reference is made to 'the Muwatta'". It has been published many times.

2. Al-Shaybani (d. 189). This transmission is usually referred as "the Muwatta' of Muhammad" (i.e., Muhammad ibn al-Hasan al-Shaybani), rather than as his transmission of Malik's Muwatta'. This transmission, which differs markedly from the others, has also been published several times. We will discuss the reason for differences between al-Shaybani's transmission of the Muwatta' below.

3. Ibn Bukayr (d. 231). This transmission was published under the title Muwatta' al-imam al-mahdi by the Gouvernement General de l'Algerie (Algiers, 1323/1905). The copies of this transmission are extremely rare.

4. `Ali ibn Ziyad (d. 183). This is one of the earliest known transmissions, having been transmitted from Malik before 150 AH. An early parchment fragment of this transmission (dated 288 AH) containing chapters on game and slaughtered animals (al-sayd wa-l-dhaba'ih) has recently been edited and published.[17] This transmission is again remarkably similar to that of Yahya ibn Yahya but not quite as much as al-Qa`nabi, Abu Mus`ab and to a lesser extent Suwayd.

5. Al-Qa`nabi (d. 221). This is said to be the longest (akbar) transmission. A number of chapters of this transmission, corresponding to the initial portion of Yahya ibn Yahya's transmission up to and including the section on i'tikaf as well as a few chapters from the section on business transactions (buyu`) have recently been edited and published. This transmission is quite similar to that of Yahya ibn Yahya.

6. Abu Mus`ab al-Zuhri (d. 242). Abu Mus'ab is said to have been the last to have related the Muwatta' from Malik and, indeed, his transmission is very close to that of Yahya ibn Yahya. A manuscript of this transmission in Hyderabad, India, has recently been edited and published.

7. Suwayd al-Hadathani (d. 240). The incomplete, but substantial, fragment of this transmission in the Zahiriyya library in Damascus has recently been edited and published. This transmission is close to that of Yahya ibn Yahya, but not as close to it as those of al-Qa`nabi and Abu Mu`sab, there being greater divergence of wording and also a seeming omission of several reports contained in the other three.

8. Ibn al-Qasim (d. 191). Fragments of this transmission, including a large part of the section on business transactions (for which knowledge Ibn al-Qasim was famous), exist in manuscript form in Tunis and Qayrawan. Al-Qabisi's Mulakhkhas (or Mulakhkhis), which contains all the musnad hadiths from this transmission, has recently been published under the title Muwatta' al-Imam Malik ibn Anas riwayat Ibn al-Qasim wa talkhis al-Qabisi. According to Schacht, this transmission closely resembles that of Yahya bin Yahya.[18]

9. Ibn Wahb (d. 197). According to Schacht, the published fragments of Tabari's Kitab Ikhtilaf al-fuqaha contain 'fairly comprehensive' extracts from the transmission of Ibn Wahb on the subjects of jihad and jizya. Schacht says that this transmission 'follows that of Yahya ibn Yahya quite closely'.[19] Schacht also considered the manuscript fragment in Qayrawan entitled Kitab al-Muharaba min Muwatta' `Abdallah ibn Wahb to be part of Ibn Wahb's transmission of Malik's Muwatta'.[20] However, it now seems clear from the the recent edition of this fragment published by Muranyi that it is part of Ibn Wahb's own "Muwatta'" rather than his transmission of Malik's book, for this text, as well as containing distinctively 'Muwattan' material - such as reports containing expressions relating to Madinan `amal - also contains extensive materil now recorded specifically in either the Mudawwana or the `Utbiyya. Indeed much of the material is closer textually to the Mudawwana than to the Muwatta'. Given the basic similarity between the known transmissions of the Muwatta' - including according to Schacht, the other fragments of Ibn Wahb's transmission available - one has to conclude, with Muranyi, that this particular text is not the part of Ibn Wahb's transmission of the Muwatta' of Malik but rather of his own 'Muwatta''.

read it all at the link.....

[AhmedBahgat]

The brothel of Malik

Salam all

There is a book of the books of man made hadith that certainly sounds like a porn book, it is called موطأ مالك , Muwata’a Malik, the Arabic verb يطأ , Yati’aa means To fuk, so to make from it اسم مكان i.e. to make a noun indicating a place from it, it becomes موطأ , Muwata’a, i.e. A place of fuking, i.e. a brothel, sounds to me like a brothel that is run by someone named Malik, do not you reckon? Well, let me just consider what I said as a joke despite it has strong linguistic merit to support it.

I think going through a whole chapter from Muwata’a Malik that is titled الرضاعة , i.e. Breastfeeding, should do justice to anyone who is horny, especially if you like breasts very much. So let the porn show begins:

The first hadith has no number

http://hadith.al-islam.com/Display/Disp ... 7&Rec=1796



The above is alleged by someone named Yahya, so he said:

And I heard his saying exalted he is, that breastfeeding being little or much, if it is in the first two years, it should prohibit the one who is breastfed to the one who breastfeeds. But if it is after the first two years, then it does not prohibit anyone because at that moment of time it will be like food.

End of hadith

Hmmm, there is something strange in the above allegation, Yahya said that he heard: قوله تعالى , Qawlahu Taala, i.e. His saying, exalted he is, an expression that is only used with Allah, i.e. the saying of Allah, exalted He is, so I am not sure what he meant by that? Certainly he did not mean Allah because what he said next is not from Allah which is: breastfeeding being little or much, if it is in the first two years then it should prohibit the one who is breastfed to the one who breastfeeds. But if it is after the first two years, then it does not prohibit anyone because at that moment of time it will be like food.

Most likely he meant a saying of Muhammed, and he was just praising him as he praises Allah, a typical Mushrik, you know.

Now the above hadith should put Bukhari’s crap about breastfeeding the adult men into shame, because the above allegation clearly stated that breastfeeding that causes prohibition is the breastfeeding within the first two years, any breastfeeding after the first two years is considered like food and does not make the one who is breastfed prohibited to the one who breastfeeds.

That makes a bit of sense, otherwise most husbands who sucked some milk from their wives, and certainly it happens, would have been prohibited to their wives.

The above allegation is confirmed through another hadith:

http://hadith.al-islam.com/Display/Disp ... 1104&doc=7



The above is alleged by someone named Abdullah Ibn Abbas, so he said:

Breastfeeding which is in the first two years should prohibit, even if it is one suck.

End of hadith

I.e. any breast suckling by one who is more than 2 years old, does not prohibit that child to marry the woman who breastfed him. And if breastfeeding happened within the first two years of the baby’s life then one suckling is enough to prohibit.

And again, this is also confirmed in another allegation:

http://hadith.al-islam.com/Display/Disp ... 1106&doc=7



The above is alleged by someone named Abdullah Ibn Omar, so he said:

There is no breastfeeding except for one who is a baby, and there is no breastfeeding for adults.

End of hadith

How clear, so who is right now? Why the hell all these contradictions in all these man made books of crap hadith?

Should adults be breastfed or not, to make them prohibited to the women who breastfeed them?

Here is a guy named Saeed Ibn Al-Musib confirming the same when he was asked about breastfeeding, so he answered:

http://hadith.al-islam.com/Display/Disp ... 1110&doc=7



Breastfeeding is when it happens in the first two years. Even if it is one drop (of milk), it causes prohibition, but any breastfeeding after the first two years is like food that is eaten

Another two guys, Ibrahim Ibn Uqbah and Arwah Ibn Al-Zubair confirmed what Saeed Ibn Al-Musib said by saying the exact same

End of hadith

Please take note of the underlined name of Arwah Ibn Al-Zubair who confirmed that no breastfeeding for adults, as later on we should read something weird

The same narrator Saeeb Ibn Al-Musib said the above in different words:

http://hadith.al-islam.com/Display/Disp ... 1111&doc=7



No breastfeeding except for babies in the cot, otherwise the flesh and blood won’t grow.

End of hadith

Even it is alleged that Omar Ibn Al-Khtab confirmed the above, see below:

http://hadith.al-islam.com/Display/Disp ... 1114&doc=7



The hadith is alleged by Abdullah Ibn Omar, so he said:

A man came to Omar Ibn Al-Khatab and said: I have a slave woman and I اطؤها , Atw’ha, fuk her; so my wife went to her and breastfed her. When I came back and I wanted to enter on her (to fuk the slave) my wife shouted at me and said, by Allah, I have breastfed her.

So Omar Ibn Al-Khatab said to him, return to her and fuk your slave woman, breastfeeding is only for babies.

End of hadith

Remember what I told you earlier about the name of this book of hadith موطأ مالك , Muwata’a Malik that it sounds like a brothel, see the Arabic verb يطأ , Yati’aa means To fuk, so to make from it اسم مكان i.e. to make a noun indicating a place from it, it becomes موطأ , Muwata’a, i.e. A place of fuking, see in this hadith how the man decsribed to Omar that he used to fuk his slave woman: اطؤها , Atw’ha, i.e. fuk her.

Anyway, I feel for that woman slave, who was getting banged by her master all night long and when he left to do something in the day, she finds the wife of her master asking her for a lesbian encounter by showing her, her breasts and asking her to suck it. Bloody oath, the slave woman had no power to decline, by day, she sucks tits, and by night she sucks dicks.

Imagine that the wife had to explain to the slave why she wants her to suck her tits, I am sure she told her that she will be prohibited to her husband after that, as she will be considered like his daughter, it is like the slave way out finally, then when the husband came back, he proved his wife wrong by an alleged Fatwa from Omar Ibn Al-Khatab then continued to bang his slave.

In the next hadith we read about a husband who sucked the tits of his wife and swallowed some milk from her, so he was puzzled by such crap called breastfeeding the adults and went to get some Fatwa from some sheikhs:

http://hadith.al-islam.com/Display/Disp ... 1115&doc=7



The hadith is alleged by someone named Malik (who owns the brothel I guess), so he said:

A man came to Aba Musa Al-Asharay and said to him: I have sucked from the breasts of my wife some milk and it went inside my belly.

So Abu Musa replied: I do not see the situation except that your wife is now prohibited to you.

So a man named Abdullah Ibn Masoud said: Look at the Fatwa you are giving to the man (in wonder I guess).

So Abu Musa said to him: How about you, what you say?

So Abdullah Ibn Masoud said: No breastfeeding except in the first two years.

Abu Musa felt embarrassed and said to the people: Do not ever ask me anything while this scholar (Abdullah Ibn Masoud) is standing within you.

End of hadith

You can see that many of those so called scholars easily promoted the wrong things, and when there was a knowledgeable religious man, he proved those scholars wrong and the scholars even admitted that.

It is inconceivable to think that by sucking some milk from your wife, you are now like her son, so you cannot have sex with her any more. It also seems that all the people above who were against breastfeeding of the adults were referring indirectly to the Quran to reach their conclusion that breastfeeding is only in the first two years of newly born babies who are still in cots, let’s have a look, shall we:

وَالْوَالِدَاتُ يُرْضِعْنَ أَوْلاَدَهُنَّ حَوْلَيْنِ كَامِلَيْنِ لِمَنْ أَرَادَ أَن يُتِمَّ الرَّضَاعَةَ وَعلَى الْمَوْلُودِ لَهُ رِزْقُهُنَّ وَكِسْوَتُهُنَّ بِالْمَعْرُوفِ لاَ تُكَلَّفُ نَفْسٌ إِلاَّ وُسْعَهَا لاَ تُضَآرَّ وَالِدَةٌ بِوَلَدِهَا وَلاَ مَوْلُودٌ لَّهُ بِوَلَدِهِ وَعَلَى الْوَارِثِ مِثْلُ ذَلِكَ فَإِنْ أَرَادَا فِصَالاً عَن تَرَاضٍ مِّنْهُمَا وَتَشَاوُرٍ فَلاَ جُنَاحَ عَلَيْهِمَا وَإِنْ أَرَدتُّمْ أَن تَسْتَرْضِعُواْ أَوْلاَدَكُمْ فَلاَ جُنَاحَ عَلَيْكُمْ إِذَا سَلَّمْتُم مَّآ آتَيْتُم بِالْمَعْرُوفِ وَاتَّقُواْ اللّهَ وَاعْلَمُواْ أَنَّ اللّهَ بِمَا تَعْمَلُونَ بَصِيرٌ (233)
And the mothers should breastfeed their children for two complete years, for whoever wants to complete the time of breastfeeding. And upon him (the father) who had a begotten child, is their maintenance and their clothing lawfully; We do not impose upon a soul except its capacity. A mother should not be harmed by her child, nor him (the father) who had a begotten child should be harmed by his child; and upon the (father's) heir is a similar duty, but if both desire weaning by mutual consent and counsel, then no blame is upon them, and if you wish to engage others to breastfeed your children, then no blame is upon you as long as you deliver what you promised in kindness. And fear Allah and know that Allah is Seeing of what you do.
[Al Quran ; 2:233]

-> See: وَالْوَالِدَاتُ يُرْضِعْنَ أَوْلاَدَهُنَّ حَوْلَيْنِ كَامِلَيْنِ لِمَنْ أَرَادَ أَن يُتِمَّ الرَّضَاعَةَ , i.e. And the mothers should breastfeed their children for two complete years, for whoever wants to complete the time of breastfeeding. I.E. Breastfeeding (with the context of breastfeeding babies, which is the only context to be honest) should be finished by the first two years of the newly born babies. After that it cannot be called breastfeeding, rather fondling or foreplay.

Normally, people do not question the unquestionable, the unquestionable that only babies are the ones to be breastfed, this common knowledge is not only known since human were created on earth, rather it is known for almost all living animals as well. So what made such people back then and now to question such common knowledge? Well, it is these evil and filthy books of man made hearsay hadith, it is the rubbish of stories that they collected and recorded in these man made books. The example of the confusion of this man named Malik who created Matwa’a Malik will be clear when all of a sudden he starts to contradict himself and his own collection of man made hadith.

So far it seems for him (Malik) after going through the above 7 hadith that he agreed that breastfeeding should only be for babies in their first two years, yet he starts to post in his book the contrary, let’s see:

http://hadith.al-islam.com/Display/Disp ... 1112&doc=7



The hadith is alleged by someone named Ibn Shihab, so he said:

As for breastfeeding, if it is little or much, it should prohibits. And breastfeeding of adult men also prohibits.

End of hadith

Hmmm, what the f…? So what is the story you bunch of confused and dumb hadith writers?

Is breastfeeding after the first two years considered as mere food and does not prohibit?

Or

Does breastfeeding of adult men prohibit?

I reckon most of those confused hadith writers were drunk while they were collecting and writing their crap. And btw they should have not violated anything according to their own man made books of hadith with their drinking habit, because their own man made books of crap hadith told us many times that the noble prophet was fond of drinking wine.

Such crap and contradicting allegations should heat up when Aysha starts to come in the picture, the last 4 hadith we will look at in this sex/porn article are related to Aysha one way or another, either by her being the narrator, or the narration is about her.

The freak hadith writers from among the sunni sect followers always portray Aysha as someone who was not chaste, someone who was most of the time rebellious while having her own religion that she was following as well promoting it between others, no wonder that the shia sect followers have strong ground to launch their malice attack on that innocent woman, I myself do not believe any hadith alleged about her even if it compatible with the Quran. In my books, all Aysha hadith being by her or about her are quickly dismissed in the rubbish bin, this is to protect her and not give any low pervert of a human an atom weight of ground to attack her. Simply I do not need to know anything about her to understand my religion, in fact Muslims are not even required to believe that a person named Aysha existed, and that is how I disable the filthy kafirs and the filthy shia sect followers who attack her using such filthy sunni materials. I simply tell them, I do not believe that a person named Aysha existed, nor that I am required to believe in her existence or her message if there is any.

So let’s see how the filthy sunni sect followers are portraying Aysha:

http://hadith.al-islam.com/Display/Disp ... 1118&doc=7



The hadith is alleged by Aysha, so she said:

It was in the Quran that ten breastfeeds should prohibit but it was abrogated by five breastfeeds. Then the messenger of Allah died while it was recited in the Quran.

Yahya then said: Malik said that it should not be like that.

End of hadith

Here you have it, it is alleged that Aysha has doubted the integrity of the Quran, by alleging that there was a verse in there that prohibits humans if they are breastfed ten times or more, then such verse was abrogated with something else, possibly a hadith, so it is now five breastfeeds instead, yet all the hadith we read so far alleged that even one breastfeed should prohibit and even one single suck should prohibit, and even one drop of milk should prohibit.

Can you also see that Malik himself contradicted her and said: It should not be like that. In fact he also contradicted himself too. If it is not like that mister dumb Malik bum, why the hell you included it in your rubbish book of Jerry Springer crap hearsay hadith? I know why he included what he did not agree on, to confuse the sh!t out of all Muslims who will read his rubbish man made book.

Who and what should we believe exactly?

Is it one drop of Milk that prohibits?

Is it one suck that prohibits?

Is it one breastfeed that prohibits?

Is it five breastfeeds that prohibit?

Is it ten breastfeeds that prohibit?

Is breasting after two years prohibits or it is just like food?

The next hadith portrays Aysha as one who, when she likes any man to enter on her, sends that man to her sister Um-Kalthum to breastfeed him, so he can enter on Aysha and even be with her alone. What a filthy story that is man, let’s spin with the filthy hadith spinners:

http://hadith.al-islam.com/Display/Disp ... 1113&doc=7



The hadith is alleged by a guy named Arwah Ibn Al-Zubair, the hadith is huge and I am not interested to translate to you all such crap and filth, I will only translate to you what you need to know. So the story goes like this.

There was a woman named Sahlah Bint Suhail who was married to Abi Huzaifah, both adopted a guy named Salim, so when the Quran prohibited adoption and commanded the believers to call the adopted children to their real fathers, Sahlah went to the prophet and asked him what she has to do now with her adopted son Salim, so the prophet told her to breastfeed him five times, as by then he should be prohibited to her, so he can enter on her freely as he will be considered as her son by breastfeeding.

What is revolting that the allegation quickly told us that Aysha adhered to that straight away, so whenever she liked a man to enter on her, she sent that man to her sister Um-Kalthum to breastfeed him, so he will be the son of Aysha’s sister, consequently he is prohibited to Aysha, and consequently he can enter on her and be alone with her. Let me show you how such filth is stated in Arabic:

فأخذت بذلك ‏ ‏عائشة أم المؤمنين ‏ ‏فيمن كانت تحب أن يدخل عليها من الرجال فكانت تأمر أختها ‏ ‏أم كلثوم بنت أبي بكر الصديق ‏ ‏وبنات أخيها أن يرضعن من أحبت أن يدخل عليها من الرجال

Here is an exact translation to the above crap and filth:

Aysha took that and whenever she liked a man to enter on her from the men, she used to command her sister Um-Kalthum the daughter of Abi Bakr, and command the daughters of her brother, to breastfeed whoever she liked to enter on her from among the men.

The above does not only imply that Aysha was a whore, rather Aysha and her sister Um-Kalthum were whores, as well the husband of Um-Kalthum must have been a pimp. I am not slandering these people, it is the rubbish book of hadith that are upheld by the confused sunni sect followers that clearly defame these women and men.

What the above crap of hadith also told us that all the rest of the messenger wives disagreed with Aysha and they never took that as a law from the prophet. Let me put to you the exact Arabic words:

وأبى سائر أزواج النبي ‏ ‏صلى الله عليه وسلم ‏ ‏أن يدخل عليهن بتلك الرضاعة أحد من الناس وقلن لا والله ما نرى الذي أمر به رسول الله ‏ ‏صلى الله عليه وسلم ‏ ‏سهلة بنت سهيل ‏ ‏إلا رخصة من رسول الله ‏ ‏صلى الله عليه وسلم ‏ ‏في رضاعة ‏ ‏سالم ‏ ‏وحده لا والله لا يدخل علينا بهذه الرضاعة أحد فعلى هذا كان أزواج النبي ‏ ‏صلى الله عليه وسلم ‏ ‏في رضاعة الكبير

Here is an exact translation to the above crap and filth:

And the rest of the prophet wives refused that any man enters on them via such breastfeeding, and they said: No, by Allah, we do not see that which the prophet commanded except as special circumstances that applied only to Sahlah Bint Suhail with her breastfeeding to Salim. No, by Allah no man should enter on us using such breastfeeding.

And that is how were all the rest of the prophet wives concerning the breastfeeding of adults

End of haidth

The above clearly means that Aysha was the only pervert; would not that be very strong grounds for the filthy shia sect followers to attack that woman maliciously?

There is also a huge contradiction in the above crap, the narrator of this crap is a guy named Arwah Ibn AL-Zubair, whom we read about earlier in hadith #1110 above, here it is again:

http://hadith.al-islam.com/Display/Disp ... 1110&doc=7



Breastfeeding is when it happens in the first two years even it is one drop (of milk), it causes prohibition, but any breastfeeding after the first two years is like food being eaten

Another two guys, Ibrahim Ibn Uqbah and Arwah Ibn Al-Zubair confirmed what Saeed Ibn Al-Musib said by saying the exact same.

End of hadith

I.e. for Arwah Ibn Al-Zubair, there should be no adult breastfeeding. For him, adult breastfeeding does not prohibit because it is considered like food, YET that confused man is coming here to slander Aysha by alleging that she still used to send adult men to her sister to breastfeed them so they become prohibited to her and can enter freely on her and be alone with her.

What all that load of filth, crap and contradictions? Well, it does not stop here, there is more, we already know that all the wives of the prophet with the exception of Aysha, rejected breastfeeding the adult men and never allowed such men to enter on them, here is the exact Arabic words again:

وأبى سائر أزواج النبي ‏ ‏صلى الله عليه وسلم ‏ ‏أن يدخل عليهن بتلك الرضاعة أحد من الناس وقلن لا والله ما نرى الذي أمر به رسول الله ‏ ‏صلى الله عليه وسلم ‏ ‏سهلة بنت سهيل ‏ ‏إلا رخصة من رسول الله ‏ ‏صلى الله عليه وسلم ‏ ‏في رضاعة ‏ ‏سالم ‏ ‏وحده لا والله لا يدخل علينا بهذه الرضاعة أحد فعلى هذا كان أزواج النبي ‏ ‏صلى الله عليه وسلم ‏ ‏في رضاعة الكبير

Here is an exact translation yo the above crap and filth:

And the rest of the prophet wives refused that any man enters on them via such breastfeeding, and they said: No, by Allah, we do not see that which the prophet commanded except as special circumstances that applied only to Sahlah Bint Suhail with her breastfeeding to Salim. No, by Allah no man should enter on us using such breastfeeding.

And that is how were all the rest of the prophet wives concerning the breastfeeding of adults.

Yet in the next hadith we read that Hafsa Bint Omar who was also a wife of the prophet was doing the exact same as Aysha was doing, i.e. when any of them liked any man to enter on them, they send them to their sisters to breastfeed them so they can freely enter on them and be alone together:

http://hadith.al-islam.com/Display/Disp ... 1108&doc=7



The hadith is alleged by a woman named Safayah Bint Abi Ubaid, so she said

Hafsah sent Asim Ibn Abdullah Ibn Saad to her sister Fatimah Bint Omar Ibn Al-Khatab to breastfeed him ten times so he enters on her while he was young being breastfed.

And Fatimah did, so he used to enter on Hafsah

End of hadith

I am sure the Mushrik sunni sect followers will say quickly: No. the hadith says that she sent him while he was a baby being breastfed, not a man. I say that may even make it worse, so the baby was so cute that when he grows up and be a man, most likely he will be a handsome man, so let's book him in with the rest of other future men.

So what is the bloody story, you bunch of confused hadith writers?

Was Aysha alone who used to do so, or Aysha and Hafsah?

And how come Hafsah Bint Omar Ibn Al-Khatab contradicts her own father who was against such type of breastfeeding? Here is what Omar said again in Malik hadith #1114 we discussed earlier:

So Omar Ibn Al-Khatab said to him, return to her and fuk your slave woman, as breastfeeding is only for babies.

For those slanderers of Aysha, it did not stop there, they included other allegations to confirm her perversity:

http://hadith.al-islam.com/Display/Disp ... 1107&doc=7



The hadith is alleged by a guy named Salim Ibn Abdullah Ibn Omar, so he said:

Aysha sent him while he was breastfed to her sister Um-Kalthum Bint Abi Bakr and said to her: Breastfeed him tem times so he can enter on me.

Salim then added: So she breastfed me three times but she got sick and therefore I could not enter on Aysha as Um-Kalthum never completed the ten breastfeeds.

End of hadith

And to further give merit to their lies and slandering about Aysha, they listed another allegation stating whom Aysha used to use as suckling mothers to breastfeed any man she likes to enter on her and be alone with her:

http://hadith.al-islam.com/Display/Disp ... 1109&doc=7



The hadith is alleged by the father of a guy named Abdul Rahman Ibn Al-Qasim, so he said

They used to enter on Aysha those whom she sent to be breastfed by her sisters and the daughters of her brother, but those who were breastfed by the wives of her brothers were not allowed to enter on her.

End of hadith

Total non sense and rubbish, so why then those who were breastfed by her sisters in law were not prohibited to her? Wouldn’t they be considered as the sons of her brother? As the other woman, in the other Malik hadith #1114, did when she was jealous seeing her man fuking his female slave, and she breastfed her so she would be like his daughter and be prohibited to him.

It seems to me that even at that early time of Islam after the death of the prophet, many Muslims were just inventing their own laws according to their own desires. From day one after his death it seems.

Do I need to summarize to you all the contradictions and non sense in the above crap? Well, why not so it is clear to everyone:

Summary of contradictions, non sense and crap:

-> In the first Malik hadith (un-numbered) & hadith #1104 & #1106 & #1110 & #1111 & #1114 & #1115
- Breastfeeding is only in the first two years and during that time it prohibits.
- Any breastfeeding after the first two years is considered food and does not prohibit.
- One suck within the first two years of breastfeeding is enough to cause prohibition
- No breastfeeding for adults.
- Adults breastfeeding does not prohibit.

-> In Malik hadith #1112
- One suck within any time of breastfeeding is enough to cause prohibition
- Adults breastfeeding is allowed and prohibits.

-> In Malik hadith #1113
- Minimum five breastfeeds are required to cause prohibition.
- Adults breastfeeding is allowed and prohibits.
- When Aysha liked any man to enter on her and be alone with her, she used to send those men to her sister Um-Kalthum and the daughters of her brothers to be breastfed
- Men who are breastfed by the wives of Ayasha’s brothers, are not prohibited.
- All the wives of the prophet with the exception of Aysha rejected such thing called adult breastfeeding, and they never allowed any man to enter on them through such flawed breastfeeding.

-> In Malik hadith #1118
- Minimum ten breastfeeds are required to cause prohibition as alleged to have been part of the Quran.
- The verse in the Quran of ten breastfeeds was abrogated by some man made hadith and gone missing.
- Adults breastfeeding is allowed and prohibits.
- Minimum five breastfeeds are required to cause prohibition as alleged in the man made hadith.
- Malik rejected all the above in hadith #1118

-> In Malik hadith #1108
- Hafsah also used such flawed concept of adult breastfeeding and used to send anyone ,she likes to enter on her and be alone with her, to her sister to be breastfed.
- Adults breastfeeding is allowed and prohibits.
- Ten breastfeeds are required to cause prohibition

-> In Malik hadith #1107
- Adults breastfeeding is allowed and prohibits.

Again, what is the bloody story exactly?

Have these man made books of crap hadith made such un-needed subject to talk about, clear?

Did any of the prophet wives really do so while the Quran told them the following:

يَا نِسَاءَ النَّبِيِّ مَنْ يَأْتِ مِنْكُنَّ بِفَاحِشَةٍ مُبَيِّنَةٍ يُضَاعَفْ لَهَا الْعَذَابُ ضِعْفَيْنِ ۚ وَكَانَ ذَٰلِكَ عَلَى اللَّهِ يَسِيرًا (30)
O wives of the prophet! Whoever of you commits a clear indecency, the punishment will be doubled for her two fold; and that is upon Allah easy.
[Al Quran ; 33:30]

وَمَنْ يَقْنُتْ مِنْكُنَّ لِلَّهِ وَرَسُولِهِ وَتَعْمَلْ صَالِحًا نُؤْتِهَا أَجْرَهَا مَرَّتَيْنِ وَأَعْتَدْنَا لَهَا رِزْقًا كَرِيمًا (31)
And whoever of you is obedient to Allah and His messenger and does a good deed , We will give her, her reward twice, and We have prepared for her an honourable provision.
[Al Quran ; 33:31]

يَا نِسَاءَ النَّبِيِّ لَسْتُنَّ كَأَحَدٍ مِنَ النِّسَاءِ ۚ إِنِ اتَّقَيْتُنَّ فَلَا تَخْضَعْنَ بِالْقَوْلِ فَيَطْمَعَ الَّذِي فِي قَلْبِهِ مَرَضٌ وَقُلْنَ قَوْلًا مَعْرُوفًا (32)
O wives of the Prophet! You are not like any other of the women; If you will fear (Allah), then be not soft in (your) saying, lest he in whose heart is a disease aspire; and say a kind saying.
[Al Quran ; 33:32]

وَقَرْنَ فِي بُيُوتِكُنَّ وَلَا تَبَرَّجْنَ تَبَرُّجَ الْجَاهِلِيَّةِ الْأُولَىٰ ۖ وَأَقِمْنَ الصَّلَاةَ وَآتِينَ الزَّكَاةَ وَأَطِعْنَ اللَّهَ وَرَسُولَهُ ۚ إِنَّمَا يُرِيدُ اللَّهُ لِيُذْهِبَ عَنْكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَيُطَهِّرَكُمْ تَطْهِيرًا (33)
And remain in your houses and do not display your adornment as was the adornment display of former times of ignorance. And stand up for the prayer, and give Zakah (Alms), and obey Allah and His messenger. Allah only wants to remove from you the uncleanness, O people of the House! And to purify you a (thorough) purifying.
[Al Quran ; 33:33]

وَاذْكُرْنَ مَا يُتْلَىٰ فِي بُيُوتِكُنَّ مِنْ آيَاتِ اللَّهِ وَالْحِكْمَةِ ۚ إِنَّ اللَّهَ كَانَ لَطِيفًا خَبِيرًا (34)
And remember what is recited in your houses of the signs of Allah and wisdom; indeed Allah is ever Subtle, Acquainted.
[Al Quran ; 33:34]

Allah also commanded the believers the following concerning the wives of the prophet:

يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَدْخُلُوا بُيُوتَ النَّبِيِّ إِلَّا أَنْ يُؤْذَنَ لَكُمْ إِلَىٰ طَعَامٍ غَيْرَ نَاظِرِينَ إِنَاهُ وَلَٰكِنْ إِذَا دُعِيتُمْ فَادْخُلُوا فَإِذَا طَعِمْتُمْ فَانْتَشِرُوا وَلَا مُسْتَأْنِسِينَ لِحَدِيثٍ ۚ إِنَّ ذَٰلِكُمْ كَانَ يُؤْذِي النَّبِيَّ فَيَسْتَحْيِي مِنْكُمْ ۖ وَاللَّهُ لَا يَسْتَحْيِي مِنَ الْحَقِّ ۚ وَإِذَا سَأَلْتُمُوهُنَّ مَتَاعًا فَاسْأَلُوهُنَّ مِنْ وَرَاءِ حِجَابٍ ۚ ذَٰلِكُمْ أَطْهَرُ لِقُلُوبِكُمْ وَقُلُوبِهِنَّ ۚ وَمَا كَانَ لَكُمْ أَنْ تُؤْذُوا رَسُولَ اللَّهِ وَلَا أَنْ تَنْكِحُوا أَزْوَاجَهُ مِنْ بَعْدِهِ أَبَدًا ۚ إِنَّ ذَٰلِكُمْ كَانَ عِنْدَ اللَّهِ عَظِيمًا (53)
O you who have believed! Do not enter the houses of the prophet except that permission is given to you for a meal, not waiting for its cooking (to finish) but when you are invited, then enter, and when you have been fed, then disperse, not seeking to listen to (his) saying, indeed, that harms the prophet as he is shy of you, and Allah is not shy from the truth. And when you ask them (the prophet wives) for maintenance, ask them from behind a veil; that is purer for your hearts and their hearts. And it not for you that you harm the messenger of Allah, nor that you marry his wives after him ever; indeed, that would be, in the sight of Allah, great (sin).
[Al Quran ; 33:53]

-> See: وَإِذَا سَأَلْتُمُوهُنَّ مَتَاعًا فَاسْأَلُوهُنَّ مِنْ وَرَاءِ حِجَابٍ ۚ ذَٰلِكُمْ أَطْهَرُ لِقُلُوبِكُمْ وَقُلُوبِهِنَّ , i.e. And when you ask them (the prophet wives) for maintenance, ask them from behind a veil; that is purer for your hearts and their hearts. See how when the believers needed to ask the wives of the prophet something or any help or whatever, IT SHOULD HAVE BEEN FROM BEHIND A VEIL.

But those filthy man made books of hadith portray the opposite about the prophet wives (the mothers of the believers), whenever a couple of them liked a man to enter on them, they sent that man to their sisters to be breastfed then the men can enter on them freely and be with them alone, under the deluded apology which is, to make those believing men prohibited to them.

There is actually a very important point against those confused and Mushrik hadith worshippers, Allah called the wives of the prophet, the mothers of the believers, see:

النَّبِيُّ أَوْلَىٰ بِالْمُؤْمِنِينَ مِنْ أَنْفُسِهِمْ ۖ وَأَزْوَاجُهُ أُمَّهَاتُهُمْ ۗ وَأُولُو الْأَرْحَامِ بَعْضُهُمْ أَوْلَىٰ بِبَعْضٍ فِي كِتَابِ اللَّهِ مِنَ الْمُؤْمِنِينَ وَالْمُهَاجِرِينَ إِلَّا أَنْ تَفْعَلُوا إِلَىٰ أَوْلِيَائِكُمْ مَعْرُوفًا ۚ كَانَ ذَٰلِكَ فِي الْكِتَابِ مَسْطُورًا (6)
The Prophet is more worthy for the believers than themselves, and his wives are their mothers. And those of relationships, some of them with respect to others are more worthy (for inheritance) in the book of Allah than the believers, and (than) those who have migrated, except that you do well to your guardians; that is in the book inscribed.
[Al Quran ; 33:6]

-> See: وَأَزْوَاجُهُ أُمَّهَاتُهُمْ , i.e. and his wives are their mothers , this is not : زى امهاتهم , i.e. and his wives are LIKE their mothers , NO NO, it means that his wives are their mothers.

And because mothers are prohibited:

حُرِّمَتْ عَلَيْكُمْ أُمَّهَاتُكُمْ وَبَنَاتُكُمْ وَأَخَوَاتُكُمْ وَعَمَّاتُكُمْ وَخَالاَتُكُمْ وَبَنَاتُ الأَخِ وَبَنَاتُ الأُخْتِ وَأُمَّهَاتُكُمُ اللاَّتِي أَرْضَعْنَكُمْ وَأَخَوَاتُكُم مِّنَ الرَّضَاعَةِ وَأُمَّهَاتُ نِسَآئِكُمْ وَرَبَائِبُكُمُ اللاَّتِي فِي حُجُورِكُم مِّن نِّسَآئِكُمُ اللاَّتِي دَخَلْتُم بِهِنَّ فَإِن لَّمْ تَكُونُواْ دَخَلْتُم بِهِنَّ فَلاَ جُنَاحَ عَلَيْكُمْ وَحَلاَئِلُ أَبْنَائِكُمُ الَّذِينَ مِنْ أَصْلاَبِكُمْ وَأَن تَجْمَعُواْ بَيْنَ الأُخْتَيْنِ إَلاَّ مَا قَدْ سَلَفَ إِنَّ اللّهَ كَانَ غَفُورًا رَّحِيمًا (23)
Prohibited to you are your mothers, and your daughters, and your sisters, and your sisters of your father, and you’re the sisters of your mother, and the daughters of your brother, and the daughters of your sister, and your foster mothers who have breastfed you, and your sisters through breastfeeding, and the mothers of your wives. And your step daughters, who are in your care, of your wives with whom you have consumed marriage; but if you have not consumed marriage with them, then there should be no blame upon you. And (prohibited to you) are the wives of your sons who are from your loin, and that you take in marriage two sisters together, except what has already passed. Indeed, ever is Allah Forgiving, Merciful.
[Al Quran ; 4:23]

-> See: حُرِّمَتْ عَلَيْكُمْ أُمَّهَاتُكُمْ , i.e. Prohibited to you are your mothers,

Then the wives of the prophets are already PROHIBITED to all believers, therefore NON OF THEM needed such flawed and disturbing concept of adult breastfeeding to make themselves prohibited to the believing men.

In fact Allah even said it LOUD AND CLEAR that they are prohibited to all believing men in a verse that we already walked through (did you notice it?) Let’s have a look, shall we:

يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَدْخُلُوا بُيُوتَ النَّبِيِّ إِلَّا أَنْ يُؤْذَنَ لَكُمْ إِلَىٰ طَعَامٍ غَيْرَ نَاظِرِينَ إِنَاهُ وَلَٰكِنْ إِذَا دُعِيتُمْ فَادْخُلُوا فَإِذَا طَعِمْتُمْ فَانْتَشِرُوا وَلَا مُسْتَأْنِسِينَ لِحَدِيثٍ ۚ إِنَّ ذَٰلِكُمْ كَانَ يُؤْذِي النَّبِيَّ فَيَسْتَحْيِي مِنْكُمْ ۖ وَاللَّهُ لَا يَسْتَحْيِي مِنَ الْحَقِّ ۚ وَإِذَا سَأَلْتُمُوهُنَّ مَتَاعًا فَاسْأَلُوهُنَّ مِنْ وَرَاءِ حِجَابٍ ۚ ذَٰلِكُمْ أَطْهَرُ لِقُلُوبِكُمْ وَقُلُوبِهِنَّ ۚ وَمَا كَانَ لَكُمْ أَنْ تُؤْذُوا رَسُولَ اللَّهِ وَلَا أَنْ تَنْكِحُوا أَزْوَاجَهُ مِنْ بَعْدِهِ أَبَدًا ۚ إِنَّ ذَٰلِكُمْ كَانَ عِنْدَ اللَّهِ عَظِيمًا (53)
O you who have believed! Do not enter the houses of the prophet except that permission is given to you for a meal, not waiting for its cooking (to finish) but when you are invited, then enter, and when you have been fed, then disperse, not seeking to listen to (his) saying, indeed, that harms the prophet as he is shy of you, and Allah is not shy from the truth. And when you ask them (the prophet wives) for maintenance, ask them from behind a veil; that is purer for your hearts and their hearts. And it is not for you that you harm the messenger of Allah, nor that you marry his wives after him ever; indeed, that would be, in the sight of Allah, great (sin).
[Al Quran ; 33:53]

-> See: وَمَا كَانَ لَكُمْ أَنْ تُؤْذُوا رَسُولَ اللَّهِ وَلَا أَنْ تَنْكِحُوا أَزْوَاجَهُ مِنْ بَعْدِهِ أَبَدًا , i.e. And it is not for you that you harm the messenger of Allah, nor that you marry his wives after him ever;

I.e. the wives of the prophet were already prohibited TWICE in the Quran. This must put all these shameful man made books of crap hadith where they belong, the filthiest rubbish bin in the universe

I seek refuge in Allah

Salam

[Idesigner]

O you who have believed! Do not enter the houses of the prophet except that permission is given to you for a meal, not waiting for its cooking (to finish) but when you are invited, then enter, and when you have been fed, then disperse, not seeking to listen to (his) saying, indeed, that harms the prophet as he is shy of you, and Allah is not shy from the truth. And when you ask them (the prophet wives) for maintenance, ask them from behind a veil; that is purer for your hearts and their hearts. And it is not for you that you harm the messenger of Allah, nor that you marry his wives after him ever; indeed, that would be, in the sight of Allah, great (sin).
[Al Quran ; 33:53]


Whole sura is fake, Mohemmed was a fake prophet.

He made up this revelation.

What Mohemmed talk here is just the common sense advice.

Allah is not in business of preaching good manners. He gave people common sense how to behave or respect privacy of anyone not just prophet.

When people hung around his premises, he could have told those dumb Ansaris or Meccans to leave the premises.

Mohemmed sought revelation and Allah obliged.

Proof positive that Koran is not from god, whether you add or not " nor that you marry...

[yeezevee]

AhmedBahgat starts with a heading " The brothel of Malik and writes lots of junk along with Salam all

Spoiler! :

Did any of the prophet wives really do so while the Quran told them the following:

يَا نِسَاءَ النَّبِيِّ مَنْ يَأْتِ مِنْكُنَّ بِفَاحِشَةٍ مُبَيِّنَةٍ يُضَاعَفْ لَهَا الْعَذَابُ ضِعْفَيْنِ ۚ وَكَانَ ذَٰلِكَ عَلَى اللَّهِ يَسِيرًا (30)
O wives of the prophet! Whoever of you commits a clear indecency, the punishment will be doubled for her two fold; and that is upon Allah easy.
[Al Quran ; 33:30]

وَمَنْ يَقْنُتْ مِنْكُنَّ لِلَّهِ وَرَسُولِهِ وَتَعْمَلْ صَالِحًا نُؤْتِهَا أَجْرَهَا مَرَّتَيْنِ وَأَعْتَدْنَا لَهَا رِزْقًا كَرِيمًا (31)
And whoever of you is obedient to Allah and His messenger and does a good deed , We will give her, her reward twice, and We have prepared for her an honourable provision.
[Al Quran ; 33:31]

يَا نِسَاءَ النَّبِيِّ لَسْتُنَّ كَأَحَدٍ مِنَ النِّسَاءِ ۚ إِنِ اتَّقَيْتُنَّ فَلَا تَخْضَعْنَ بِالْقَوْلِ فَيَطْمَعَ الَّذِي فِي قَلْبِهِ مَرَضٌ وَقُلْنَ قَوْلًا مَعْرُوفًا (32)
O wives of the Prophet! You are not like any other of the women; If you will fear (Allah), then be not soft in (your) saying, lest he in whose heart is a disease aspire; and say a kind saying.
[Al Quran ; 33:32]

وَقَرْنَ فِي بُيُوتِكُنَّ وَلَا تَبَرَّجْنَ تَبَرُّجَ الْجَاهِلِيَّةِ الْأُولَىٰ ۖ وَأَقِمْنَ الصَّلَاةَ وَآتِينَ الزَّكَاةَ وَأَطِعْنَ اللَّهَ وَرَسُولَهُ ۚ إِنَّمَا يُرِيدُ اللَّهُ لِيُذْهِبَ عَنْكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَيُطَهِّرَكُمْ تَطْهِيرًا (33)
And remain in your houses and do not display your adornment as was the adornment display of former times of ignorance. And stand up for the prayer, and give Zakah (Alms), and obey Allah and His messenger. Allah only wants to remove from you the uncleanness, O people of the House! And to purify you a (thorough) purifying.
[Al Quran ; 33:33]

وَاذْكُرْنَ مَا يُتْلَىٰ فِي بُيُوتِكُنَّ مِنْ آيَاتِ اللَّهِ وَالْحِكْمَةِ ۚ إِنَّ اللَّهَ كَانَ لَطِيفًا خَبِيرًا (34)
And remember what is recited in your houses of the signs of Allah and wisdom; indeed Allah is ever Subtle, Acquainted.
[Al Quran ; 33:34]

Allah also commanded the believers the following concerning the wives of the prophet:

يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَدْخُلُوا بُيُوتَ النَّبِيِّ إِلَّا أَنْ يُؤْذَنَ لَكُمْ إِلَىٰ طَعَامٍ غَيْرَ نَاظِرِينَ إِنَاهُ وَلَٰكِنْ إِذَا دُعِيتُمْ فَادْخُلُوا فَإِذَا طَعِمْتُمْ فَانْتَشِرُوا وَلَا مُسْتَأْنِسِينَ لِحَدِيثٍ ۚ إِنَّ ذَٰلِكُمْ كَانَ يُؤْذِي النَّبِيَّ فَيَسْتَحْيِي مِنْكُمْ ۖ وَاللَّهُ لَا يَسْتَحْيِي مِنَ الْحَقِّ ۚ وَإِذَا سَأَلْتُمُوهُنَّ مَتَاعًا فَاسْأَلُوهُنَّ مِنْ وَرَاءِ حِجَابٍ ۚ ذَٰلِكُمْ أَطْهَرُ لِقُلُوبِكُمْ وَقُلُوبِهِنَّ ۚ وَمَا كَانَ لَكُمْ أَنْ تُؤْذُوا رَسُولَ اللَّهِ وَلَا أَنْ تَنْكِحُوا أَزْوَاجَهُ مِنْ بَعْدِهِ أَبَدًا ۚ إِنَّ ذَٰلِكُمْ كَانَ عِنْدَ اللَّهِ عَظِيمًا (53)
O you who have believed! Do not enter the houses of the prophet except that permission is given to you for a meal, not waiting for its cooking (to finish) but when you are invited, then enter, and when you have been fed, then disperse, not seeking to listen to (his) saying, indeed, that harms the prophet as he is shy of you, and Allah is not shy from the truth. And when you ask them (the prophet wives) for maintenance, ask them from behind a veil; that is purer for your hearts and their hearts. And it not for you that you harm the messenger of Allah, nor that you marry his wives after him ever; indeed, that would be, in the sight of Allah, great (sin).
[Al Quran ; 33:53]

-> See: وَإِذَا سَأَلْتُمُوهُنَّ مَتَاعًا فَاسْأَلُوهُنَّ مِنْ وَرَاءِ حِجَابٍ ۚ ذَٰلِكُمْ أَطْهَرُ لِقُلُوبِكُمْ وَقُلُوبِهِنَّ , i.e. And when you ask them (the prophet wives) for maintenance, ask them from behind a veil; that is purer for your hearts and their hearts. See how when the believers needed to ask the wives of the prophet something or any help or whatever, IT SHOULD HAVE BEEN FROM BEHIND A VEIL.

But those filthy man made books of hadith portray the opposite about the prophet wives (the mothers of the believers), whenever a couple of them liked a man to enter on them, they sent that man to their sisters to be breastfed then the men can enter on them freely and be with them alone, under the deluded apology which is, to make those believing men prohibited to them.

There is actually a very important point against those confused and Mushrik hadith worshippers, Allah called the wives of the prophet, the mothers of the believers, see:

النَّبِيُّ أَوْلَىٰ بِالْمُؤْمِنِينَ مِنْ أَنْفُسِهِمْ ۖ وَأَزْوَاجُهُ أُمَّهَاتُهُمْ ۗ وَأُولُو الْأَرْحَامِ بَعْضُهُمْ أَوْلَىٰ بِبَعْضٍ فِي كِتَابِ اللَّهِ مِنَ الْمُؤْمِنِينَ وَالْمُهَاجِرِينَ إِلَّا أَنْ تَفْعَلُوا إِلَىٰ أَوْلِيَائِكُمْ مَعْرُوفًا ۚ كَانَ ذَٰلِكَ فِي الْكِتَابِ مَسْطُورًا (6)
The Prophet is more worthy for the believers than themselves, and his wives are their mothers. And those of relationships, some of them with respect to others are more worthy (for inheritance) in the book of Allah than the believers, and (than) those who have migrated, except that you do well to your guardians; that is in the book inscribed.
[Al Quran ; 33:6]

-> See: وَأَزْوَاجُهُ أُمَّهَاتُهُمْ , i.e. and his wives are their mothers , this is not : زى امهاتهم , i.e. and his wives are LIKE their mothers , NO NO, it means that his wives are their mothers.

And because mothers are prohibited:

حُرِّمَتْ عَلَيْكُمْ أُمَّهَاتُكُمْ وَبَنَاتُكُمْ وَأَخَوَاتُكُمْ وَعَمَّاتُكُمْ وَخَالاَتُكُمْ وَبَنَاتُ الأَخِ وَبَنَاتُ الأُخْتِ وَأُمَّهَاتُكُمُ اللاَّتِي أَرْضَعْنَكُمْ وَأَخَوَاتُكُم مِّنَ الرَّضَاعَةِ وَأُمَّهَاتُ نِسَآئِكُمْ وَرَبَائِبُكُمُ اللاَّتِي فِي حُجُورِكُم مِّن نِّسَآئِكُمُ اللاَّتِي دَخَلْتُم بِهِنَّ فَإِن لَّمْ تَكُونُواْ دَخَلْتُم بِهِنَّ فَلاَ جُنَاحَ عَلَيْكُمْ وَحَلاَئِلُ أَبْنَائِكُمُ الَّذِينَ مِنْ أَصْلاَبِكُمْ وَأَن تَجْمَعُواْ بَيْنَ الأُخْتَيْنِ إَلاَّ مَا قَدْ سَلَفَ إِنَّ اللّهَ كَانَ غَفُورًا رَّحِيمًا (23)
Prohibited to you are your mothers, and your daughters, and your sisters, and your sisters of your father, and you’re the sisters of your mother, and the daughters of your brother, and the daughters of your sister, and your foster mothers who have breastfed you, and your sisters through breastfeeding, and the mothers of your wives. And your step daughters, who are in your care, of your wives with whom you have consumed marriage; but if you have not consumed marriage with them, then there should be no blame upon you. And (prohibited to you) are the wives of your sons who are from your loin, and that you take in marriage two sisters together, except what has already passed. Indeed, ever is Allah Forgiving, Merciful.
[Al Quran ; 4:23]

-> See: حُرِّمَتْ عَلَيْكُمْ أُمَّهَاتُكُمْ , i.e. Prohibited to you are your mothers,

Then the wives of the prophets are already PROHIBITED to all believers, therefore NON OF THEM needed such flawed and disturbing concept of adult breastfeeding to make themselves prohibited to the believing men.

In fact Allah even said it LOUD AND CLEAR that they are prohibited to all believing men in a verse that we already walked through (did you notice it?) Let’s have a look, shall we:

يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَدْخُلُوا بُيُوتَ النَّبِيِّ إِلَّا أَنْ يُؤْذَنَ لَكُمْ إِلَىٰ طَعَامٍ غَيْرَ نَاظِرِينَ إِنَاهُ وَلَٰكِنْ إِذَا دُعِيتُمْ فَادْخُلُوا فَإِذَا طَعِمْتُمْ فَانْتَشِرُوا وَلَا مُسْتَأْنِسِينَ لِحَدِيثٍ ۚ إِنَّ ذَٰلِكُمْ كَانَ يُؤْذِي النَّبِيَّ فَيَسْتَحْيِي مِنْكُمْ ۖ وَاللَّهُ لَا يَسْتَحْيِي مِنَ الْحَقِّ ۚ وَإِذَا سَأَلْتُمُوهُنَّ مَتَاعًا فَاسْأَلُوهُنَّ مِنْ وَرَاءِ حِجَابٍ ۚ ذَٰلِكُمْ أَطْهَرُ لِقُلُوبِكُمْ وَقُلُوبِهِنَّ ۚ وَمَا كَانَ لَكُمْ أَنْ تُؤْذُوا رَسُولَ اللَّهِ وَلَا أَنْ تَنْكِحُوا أَزْوَاجَهُ مِنْ بَعْدِهِ أَبَدًا ۚ إِنَّ ذَٰلِكُمْ كَانَ عِنْدَ اللَّهِ عَظِيمًا (53)
O you who have believed! Do not enter the houses of the prophet except that permission is given to you for a meal, not waiting for its cooking (to finish) but when you are invited, then enter, and when you have been fed, then disperse, not seeking to listen to (his) saying, indeed, that harms the prophet as he is shy of you, and Allah is not shy from the truth. And when you ask them (the prophet wives) for maintenance, ask them from behind a veil; that is purer for your hearts and their hearts. And it is not for you that you harm the messenger of Allah, nor that you marry his wives after him ever; indeed, that would be, in the sight of Allah, great (sin).
[Al Quran ; 33:53]

-> See: وَمَا كَانَ لَكُمْ أَنْ تُؤْذُوا رَسُولَ اللَّهِ وَلَا أَنْ تَنْكِحُوا أَزْوَاجَهُ مِنْ بَعْدِهِ أَبَدًا , i.e. And it is not for you that you harm the messenger of Allah, nor that you marry his wives after him ever;

and he end his postwith another rubbish

I.e. the wives of the prophet were already prohibited TWICE in the Quran. This must put all these shameful man made books of crap hadith where they belong, the filthiest rubbish bin in the universe

I seek refuge in Allah

Salam

AhmedBahgat you can seek refuge in Allah., or I can seek refuge in Allah and whole world can seek refuge in Allah., It doesn't matter. It also doesn't matter whether you can seek Refugee in Muhammad or you can seek refugee in houries of earth or houries of Heavens .,

the bottom line in the stupidity of verses that you picked out from that Surah 33 doesn't change., Forget The brothel of Malik and his hadith., what NONSENSE is that in Quran dear Ahmed??

You see instead all that garbage in the Quran on the wives of Muhammad , selection of wives to Muhammad, or dress code of his wives or little fighting between his wives., Allah could have eliminated all that rubbish with one single verse.

And that is

Ohyee Muhammad ., You fool , You stupid, you are 50 year old guy, you already had wife and children and you have a lot of work ahead of you to educate Jews/Christian/Pagans on the monotheistic importance of Allah., Stop marrying women, stop sleeping with women, stop going to bed with your adopted son's wife and stop fooling with right hand posses. By such stupid actions of yours, you are not only insulting yourself but your insulting me. SO STOP IT DAMMIT and start preaching Islam.."

That one verse would have eliminated lots of troubles to me, to you and to Muhammad .. To Allah , to his followers and half of silly verses in Quran dear AhmedBahgat

[yeezevee]

So with all those 5 or 6 posts on Mālik ibn Anas ibn Malik ibn 'Āmr al-Asbahi we find that the guy was born in Madina in the year 93 A.H. (714 A.D) and died in the year 179 A.H. and that is around the year 780 AD., On the way he collected /recorded the Ahadith in his Kitab-ul-Muatta. and apparently it contains 1725 Ahadith of Rasulullah (saw).

So going through these 1725 hadith sayings is not a big deal., Let us read some of them and see whether we can figure out any parallel with some verses in Quran. We also have to keep in mind the birth and death dates of Prophet of Islam and how far down the road this guy collected those hadith + from whom? . Going in to the old ffi resource center at http://www.faithfreedom.org/forum/viewt ... 165#261165 we find these dates on Prophet of Islam.. Let me highlight some Important dates in the life of Prophet of Islam.

571: Birth of the Holy Prophet. Year of the Elephant. Invasion of Makkah by Abraha the Viceroy of Yemen, his retreat.

Spoiler! :

577: The Holy Prophet visits Madina with his mother. Death of his mother.
580: Death of Abdul Muttalib, the grandfather of the Holy Prophet.
583: The Holy Prophet's journey to Syria in the company of his uncle Abu Talib. His meeting with the monk Bahira at Bisra who foretells of his prophethood.
586: The Holy Prophet participates in the war of Fijar.
591: The Holy Prophet becomes an active member of "Hilful Fudul", a league for the relief of the distressed.
594: The Holy Prophet becomes the Manager of the business of Lady Khadija, and leads her trade caravan to Syria and back.
595: The Holy Prophet marries Hadrat Khadija. Seventh century

605: The Holy Prophet arbitrates in a dispute among the Quraish about the placing of the Black Stone in the Kaaba.
610: The first revelation in the cave at Mt. Hira. The Holy Prophet is commissioned as the Messenger of God.
613: Declaration at Mt. Sara inviting the general public to Islam.
614: Invitation to the Hashimites to accept Islam.
615: Persecution of the Muslims by the Quraish. A party of Muslims leaves for Abyssinia.
616: Second Hijrah to Abysinnia.
617: Social boycott of the Hashimites and the Holy Prophet by the Quraish. The Hashimites are shut up in a glen outside Makkah.
619: Lifting of the boycott. Deaths of Abu Talib and Hadrat Khadija. Year of sorrow.
620: Journey to Taif. Ascension to the heavens.
621: First pledge at Aqaba.
622: Second pledge at Aqaba. The Holy Prophet and the Muslims migrate to Yathrib.
623: Nakhla expedition.
624: Battle of Badr. Expulsion of the Bani Qainuqa Jews from Madina.
625: Battle of Uhud. Massacre of 70 Muslims at Bir Mauna. Expulsion of Banu Nadir Jews from Madina. Second expedition of Badr.
626: Expedition of Banu Mustaliq.
627: Battle of the Trench. Expulsion of Banu Quraiza Jews.
628: Truce of Hudaibiya. Expedition to Khyber. The Holy Prophet addresses letters to various heads of states.
629: The Holy Prophet performs the pilgrimage at Makkah. Expedition to Muta (Romans).
630: Conquest of Makkah. Battles of Hunsin, Auras, and Taif.
631: Expedition to Tabuk. Year of Deputations.
632: Farewell pilgrimage at Makkah.

632: Death of the Holy Prophet. Election of Hadrat Abu Bakr as the Caliph

so basically ibn Malik hadith is collected ~100 years after the death of Prophet of Islam.

[AhmedBahgat]

Here is yekee talking as normal from his stinky arse, well, let me shove more of Malik's crap into it:

Salam all

I hope you have enjoyed Malik’s porn show as he expressed it in his rubbish book. Today I will continue the show but not with porn rather with sh!t, I mean urine, so let’s urinate in Malik’s brothel, I mean Muwata'a Malik:

The first hadith is under a chapter that is titled: الطهارة , i.e. Purification, under a sub-chapter that is titled: ما جاء في البول قائما وغيره , i.e. What was said concerning urinating while standing and other,

http://hadith.al-islam.com/Display/Disp ... =129&doc=7



The above is alleged by someone named Yahya Ibn Saeed, so he said:

A Bedouin entered the mosque, then he revealed his dick to urinate, so the people shouted at him but the messenger said to them leave him, so he urinated, and after that the prophet ordered to bring some water and he dropped some of it in that spot (where he urinated)

End of hadith

Far out man, I guess there might be some perverted merits to talk about porn and sex, but what is the bloody merit to talk about someone trying to urinate in a mosque? Possibly to learn a lesson that we should stop such filthy people from urinating inside the mosques if they try to? It does not look like it, mates, look how the noble prophet allowed such filthy man to urinate inside a mosque despite that such filthy man entered the mosque only to urinate and not to worship Allah, and despite that the other believers inside the mosques tried to stop him, yet they were commanded to let him urinate. I guess if in some other Bukhari crap hadith, the prophet was ok for dogs to urinate inside the mosques, why not let some filthy people to do it too, let me bring that stupid Bukhari hadith in here:

http://hadith.al-islam.com/Display/Disp ... =168&doc=0



The above crap is from the same chapter of Wudo, in which we learn from the always questionable Abu Hurairah the following saying by him, he said that he heard the following from Mohammed:

A man saw a dog eating the dust from thirst, so the man put some water in his hands then put it in front of the dog mouth until the dog was not thirsty any more, so Allah thanked the man and made him enter Jannah

And again that was not the end of the hadith, at the end it was said that during the time of the prophet, the dogs were allowed to urinate, and enter the mosques, and they were not ever spraying water to clean it.

End of hadith

So what you guys think of the sunnah in Malik hadith #129?

Well, I guess here is the sunnah that we should learn:

1- When we are praying in a mosque and some filthy guy enters then exposes his dick to urinate, we should allow him to do so

2- Wash the spot where he urinated inside the mosque with some water, then continue to pray

Man, what sort of sunnah is that? I do not really get it, possibly if we look at another Malik hadith from the same urine sub-chapter, I may get it? Let me see:

The second hadith is under the same chapter that is titled: الطهارة , i.e. Purification, under a sub-chapter that is titled: ما جاء في البول قائما وغيره , i.e. What was said concerning urinating while standing and other,

http://hadith.al-islam.com/Display/Disp ... =130&doc=7



The above is alleged by someone named Abdullah Ibn Dinar, so he said:

I saw Abdullah Ibn Omar urinating while standing.

End of hadith

Hahahahahaha, that was one hell of a joke mister standing comedian, Malik. So what is the story mister Malik with Abdullah Ibn Omar urinating while standing? So if he does it while sitting down, would that be haram?

So what is the story with the women who want to urinate while sitting down? Should the women urinate while standng as well? Bloody funny

The hadith is not even about seeing the prophet urinating while standing, I am sure they have some that allege so about the prophet, but what that has to do with Abdullah Ibn Omar urinating standing? Oh, I get it:

It is to confirm that what Muhammed was doing while urinating, was a command from him? Right you bunch of confused idol worshippers and hadith writers.

Salam

[yeezevee]

Here is yekee talking as normal from his stinky arse, well, let me shove more of Malik's crap into it:

Well not only my ass and your ass., but Muhammad Ass and every ass of any living thing is/was STINKY dear Ahmed., If Allah doll had an ass, he/she/its ass would be stinking. Nature designed ass for getting rid of stinky waste products from 1000s of biological reactions of a body. That is not a big deal., Big deal is clean THE STINKY QURAN that rubbish from chapter 33 you highlighted and baloney from Chapter 66.,. Damn...

33+66=99., 9+9=8., 8+1=9 add 1 to the left of that 9 you have 19.. 19ers org.. Miracle..Miracle..

with best
yeezevee

[yeezevee]

Let me take on this BUM.. so what is the big deal about this hadith dear ROBOT?? ., people piss .. robots don't do that

..................

The alleged by someone named Yahya Ibn Saeed, so he said:

A Bedouin entered the mosque, then he revealed his dick to urinate, so the people shouted at him but the messenger said to them leave him, so he urinated, and after that the prophet ordered to bring some water and he dropped some of it in that spot (where he urinated)

Far out man, I guess there might be some perverted merits to talk about porn and sex, but what is the bloody merit to talk about someone trying to urinate in a mosque? Possibly to learn a lesson that we should stop such filthy people from urinating inside the mosques if they try to? It does not look like it, mates, look how the noble prophet allowed such filthy man to urinate inside a mosque despite that such filthy man entered the mosque only to urinate and not to worship Allah, and despite that the other believers inside the mosques tried to stop him, yet they were commanded to let him urinate. I guess if in some other Bukhari crap hadith, the prophet was ok for dogs to urinate inside the mosques, why not let some filthy people to do it too, let me bring that stupid Bukhari hadith in here:

Salam

read that what you wrote carefully.. Well that guy may be an old diabetic man who could not control his piss but would like to listen to Prophet., may be they didn't had rest rooms near by. What is the big deal about that? why can't you think this way??

., Prophet of was nice enough to tell idiots who were following him., "please don't beat or throw that old man out" just throw some water and clean it up

You are a fool not to understand such simple things dear AhmedBahgat" and you are not 17 year old kid. Dammit what Prophet said was NOT a command it is a request you nut., Problem here is NOT prophet but fools who are following prophet and taking prophet words without common sense

now Take that in to Quran only asses..

with best
yeezevee

[skynightblaze]

@Bahgat

So the logic is again because these hadiths embarass islam and because prophet of islam cant be that dirty freak you reject the hadiths. Your prophet was what those hadiths describe.Get real .

[yeezevee]

http://www.usc.edu/schools/college/crcc ... h/muwatta/

well that link I casually read through has many good words and good sayings., some of them are as good or better than some good words you see Quran., and some is Bull Shittt., It is very much possible some junk is added by Prophet's followers for their own benefit and I am sure they did that to Quran also..

Prophet described in Islam was NOT that bad guy until he was 50 year old guy.., He probably could not control Bedouin baboons from Arabian desert so the real prophet along with his Alla may have disappeared in to some caves and now what you have is filthy stuff from many filthy Prophets.. wars.. looting and raping..and what not..

yeezevee

[AhmedBahgat]

@Bahgat

So the logic is again because these hadiths embarass islam and because prophet of islam cant be that dirty freak you reject the hadiths. Your prophet was what those hadiths describe.Get real .

These crap hadiths has nothing to do with Islam you kid, it is you freak enemy of islam and the confused punks of Mushrik Muslim who alleg so, yet both of you tards never provided a compelling evidence from Quran that such man made rubbish hadth is part of Islam

Keep deluding yourself kafirs and filthy Mushriks, every day we are getting closer to the JD, the JD when both of you will be shoved in the bottom of hell with Allah' willing

[AhmedBahgat]

Bukhari said: Anas Ibn Malik convicted Abu Hurairah as charged

Salam all

Here is one hell of a Bukhari man made hadith:

Source


Alzuhari SAID that Anas Ibn Malik SAID:

The messenger of Allah Salla Allah Alaihi Wa Sallam said: Do not make wine in Al-Dubba nor in Al-Muzaffat.

Abu Hurairah used to add to them Al-Hantam and Al-Naqir.

-> Hmmm, so the noble messenger of Allah instead of delivering the guidance of Allah to them, he was teaching them what type of containers they should use to do wine in it. Yep for Al-Mushrikoon, it is ok that Bukhari is telling us that Muhammed was a professional wine drinker who knew which type of containers to use for wine and which that should not be used.

-> In addition to that, Bukhari is telling us that Anas Ibn Malik said that Abu Hurairah used to add to what the prophet said, in effect Anas convicted Abu Hurairah as charged, that Abu Hurairah was telling the people man made rubbish hadith from his own and not from the prophet.

Salam.

[yeezevee]

Translation of Malik's Muwatta, Book 15:

Yahya related to me from Malik from Hisham ibn Urwa from his father from A'isha, the wife of the Prophet, may Allah bless him and grant him peace, that al-Harith ibn Hisham asked the Messenger of Allah, may Allah bless him and grant him peace,

"How does the revelation come to you?" and the Messenger of Allah, may Allah bless him and grant him peace, said,

"Sometimes it comes to me like the ringing of a bell, and that is the hardest for me, and when it leaves me I remember what it has said. And sometimes the angel appears to me in the likeness of a man and talks to me and I remember what he says."

A'isha added, "I saw it coming down on him on an intensely cold day, and when it had left him his forehead was dripping with sweat."

That is how message from came to Prophet of Islam.. So who are the guy that jot it down what Muhammad said during that time?? Clearly ., Muhammad's day to day words & actions seem to be closer to hadith Than Quran. I wonder about hadith before the death of his first wife Khdija..

All this stuff seems to be coming form the character of Muhammad that is in Madina. Similar to Aisha "said Hadith" is there any description of Khdija "said Hadith" ??

[Muhammad bin Lyin]

Boy, you can tell when Baghat has been on a page because it takes so long to download. People shouldn't even have the patience to wait for the page to download, so do you think they should actually have the patience to read all of that stuff?

[AhmedBahgat]

Ahmed chose to reply to filthy child molester Ugly (according to his own admission on FFI)

Boy, you can tell when Baghat has been on a page because it takes so long to download. People shouldn't even have the patience to wait for the page to download, so do you think they should actually have the patience to read all of that stuff?

Inmate Ugly

Why dont you spend a few bucks and get a decent ADSL+ connection instead of the 56K dial up you have?

When you do so, the page will download quick

You are dimsissed

[yeezevee]

...

Why dont you spend ......

You are dimsissed

and why don't you spend your time filming rogues of Islam instead of insulting people in FFi dear Ahmed ??


Every one is not as rich as you are working for infidels dear Bahgat