seyibrown:

@Sweetnecta,

Given your vigorous defence of Hadiths here, how come you say some hadiths are not true on our thread? When I brought up the matter of Aisha, you said any hadiths that coontradict the Quran is not a true Hadith in trying to defend the age of consummation of Aisha's marriage! How come on this thread, all Hadiths are vital for a Muslim but on our thread incorrect when they showcase the real Mohammed! Just curious . . . . . . !

aletheia:

It's not today that Sweetnecta started denying the hadiths when they are inconvenient. See here for a previous denial of the hadiths (as nopuqeater).

The haddith according to Sahih Al-Bukhari quoted Mohammad as saying, " Bad omen is in the woman, the house and the horse." Vol. 7:30

Sweetnecta:

@Chyz1: As sSalaamualaykum wa Rahmatullah, first.

Is there a need for Hadith? Yes.
Proof; There is no where in the Quran that the rakah of any Salah is mentioned. Not Fajr. Not Dhur. Not Asr. Not Magrib. Not isha.
You know about them from hadith.

It is from hadith that you know that Wudhu can have 3 times of watching of the face, the arms that Allah mentioned in the Quran.

It is from Hadith that you know that the feet can be washed, and not wiped as Allah said, when you are not wearing anything over your feet when you lost it and want to make a fresh one.

It is the hadith that tells you how long you can have your feet covered,when you are home and when you are in a journey before washing your feet, again, when you make fresh Wudhu.

It is the hadith that tells you that in wudhu, you can wash your hand, rinse your muth, sniff your nose, clean your ears, three times, except in the ears. It is from the Hadith that you know that you can wet your beard after washing your feet in wudhu.

It is in the hadith you know how to make Qudhul (showering). Shaving your private part, trimming of the armpit hairs, finger and toe nails, etc are from Hadith.

It is from Hadith you know how to sleep and not sleep on your stomach.

It is from hadith you know about Miswak, entering using and leaving the toilet. Eating your meals and combing of your hair, including oiling it, perfuming your body, etc are all from Hadith.

Quran says "Obey Allah and obey the Messenger". Quran says "Whatever the Messenger gives you take it. Whatever he forbids you stay away from it". Quran says "Answer the Messenger when he calls you for what will bring you life". Quran says "If you Love Allah, Obey the Messenger and Allah will Love you and shall Make your affairs right, and shall have Mercy on you".

Is there any of these you disagree with?


And as to if slam will be incomplete or if Quran is Incomplete, is not what I have said. Neither is deficient. What I am saying however is that the Sunnah of Muhammad (AS) can't be discarded because you have some Kafiruun making fun of what they dont know, since the Jinn named Iblis, Shaitan has deluded them to think Shaytan is not waylaying believers in every which way he can.

Read Surah Jinn, my dear brother. It is powerful. Iblis, Shaytan is working on his own kind in nature, the Jinn, the reason they are not all muslims. Your Jinn cant be muslim if you are as a "Ins" a disbeliever. As a believer, you have to be working constantly on yourself so that your Jinn does not delude you out of Islam.


If Shaytan deceived our father Adam (AS), after refusing to obey the command of prostration to Adam, do we think that from Surah Araf (the Height) that Shaytan will not be doing all he can to seduce us?

I am on the side of Muhammad bin Abdullah, Rasulullah (AS).

luv2talk:

[b] THE MAJOR WORKS OF HADITH LITERATURE.

-The Six Accredited Collections and the Muwatta.

After numerous collections of Hadith had been made during the third century of Islam six works became recognised as authoritative. Two of them are believed to be completely authentic, namely the Sahih al-Bukhari and the Sahih Muslim. The other four are also highly esteemed but it is allowed by the Muslims that some of the Hadith in them are suspect and may not be genuine. We shall outline these works in more detail shortly but a general reference to them will serve to show what status they enjoy in this field today. The following outline summarises the general Muslim attitude towards these six major works:


It does not mean that all the ahadith recorded in these six books are authentic, it means that majority of them are authentic, with exception of the Sahih of Bukhari and that of Muslim in which all are. (Azami, Studies in Hadith Methodology and Literature, p. 105).
The importance of these six major collections for the heritage of Islam can hardly be overestimated. They have become highly regarded throughout the Muslim world and are second only to the Qur'an itself as sources of authority for the laws and customs of Islam.


The veneration of Muslims extends, in addition to the two Sahihs, also to the above-mentioned four Sunan books. Under the name al-kutub al-sitta, 'the six books', they comprise the canonical hadith literature and as such form the main sources for traditional law. (Goldziber, Muslim Studies, Vol.2, p.237).
There is another work, however, which should be mentioned in this context and that is the Muwatta of Imam Malik. It is a group of traditions of chiefly legal import put together by the founder of one of the four major schools of law in Islam. Because it is chiefly a corpus juris rather than a corpus traditionum, a collection of legal traditions rather than a general historical work, a veritable Hadith al-Akham (body of juristic hadith assembled as a foundation for the fiqh, the jurisprudence of Islam), it has not been as highly regarded as the two Sahihs. Its contents are also largely repeated in them and it has therefore been overlooked and is not included with the six major works.


The Muwatta may be treated as a good collection of Ahadith in the sense of the legal traditions. Some Muslim authorities like 'Izz al-Din Ibn al-Athir, Ibn 'Abd al-Barr and 'Abd al-Haq of Delhi include it instead of the Sunan of Ibn Maja in the six canonical collections. Of course the majority of them do not count it as one of the six books because almost all the important traditions contained in it are included in the Sahihs of Bukhari and Muslim. (Siddiqi, Hadith Literature, p.13).
Furthermore this great jurist of Islam, the Imam Malik did not adopt the same dogmatic approach that his colleague Shafi'i took towards the Sunnah, declaring that the only true sunnah was found in the Hadith and not in the ijma of Muslim scholars, no matter how unanimous it might be, when it could not produce relevant traditions to support it. A Western writer comment's on Malik's Muwatta:


Its intention is not to sift and collect the 'healthy' elements of traditions circulating in the Islamic world but to illustrate the law, ritual and religious practice by the ijma recognised in Medinian Islam, by the sunna current in Medina, and to create a theoretical corrective, from the point of view of ijma and sunna, for things still in a state of flux. Inasmuch as the book has anything in common with a collection of traditions it lies in the sunna rather than the hadith. (Goldziher, Muslim Studies, Vol.2, p.198).
He adds: "Consideration of the Medinian ijma was so much the predominating point of view for Malik that he does not even hesitate to give it preference when it is in conflict to traditions incorporated as correct in his corpus" (p.199). For Malik the value of the tradition literature lay not in supplying a foundation for the laws of Islam but rather in illustrating the application of the legal maxims obtained through the ijma of the scholars of Islam. To Shafi'i each tradition was a ratio decidendi, the root and foundation on which any question of law was to be based or decided. To Malik the illustrative use of each tradition counted more than anything else. For him each tradition took the form of an obiter dictum, a passing reference which could help to elucidate a legal principle rather than become the authority on which such principles were to be based. Nonetheless, as his Muwatta is one of the earliest collections of traditions and as most of them were approved by Bukhari and Muslim, his work has an important place in the field of Hadith literature studies even to this day.

2. The Sahihs of Bukhari and Muslim.

Of all the works of Hadith the Sahih al-Bukhari and Sahih Muslim are regarded as the most authentic and authoritative. Indeed the very word sahih means "accredited". Of these two the collection of Abu Abdallah Muhammad ibn Ismail al-Bukhari has pride of place as the most highly regarded work of Hadith literature.


He devoted more than one-fourth of his life to the actual compilation of his work, and at the end produced his epoch-making book which is accepted by most of the traditionists as the most authentic work in Hadith literature, and which is considered by the Muslims in general as an authority next only to the Qur'an. (Siddiqi, Hadith Literature, p.89).
Bukhari's complete collection was only recently translated into English for the first time by one Dr. Muhammad Muhsin Khan of the Islamic University at Medina. His most welcome contribution has increased the English-speaking student's access to the historical records of Islam. The whole collection has been published in an interlinear Arabic-English form in nine volumes.

Although Bukhari's work is chiefly a general compilation of all known traditions of Muhammad's life considered to be authentic (it contains 7275 individual hadith, many of which are duplications, selected out of 600,000 allegedly known to him), he also concentrated in many cases on the juristic side of the tradition literature, except that in his case he grouped the traditions under various headings dealing with specific points of Islamic law. In his time the schools of law had been generally established and his objective was to catalogue the traditions he regarded as authentic in relation to their respective topics of jurisprudence. The final work significantly has many headings unsupported by any hadith. He either could not obtain the relevant hadith for these points or, more likely, he sought to demonstrate that there were no known traditions relating to them which he considered authentic. He clearly chose his headings first and thereafter grouped the various traditions under them.


It was therefore justly said , the fiqh of Bukhari is in his paragraph headings. This tendency of the book also explains the fact that B. occasionally gives paragraph headings without being able to provide an appropriate hadith. (Goldziher, Muslim Studies, Vol.2, p.217).
The other great collector, Muslim ibn al-Hajjaj, also sought not so much to complement the issues at stake in the fiqh, the lslamic jurisprudence, but rather to produce a collection of sound traditions, an authentic record, on which future studies of Hadith could be based.


We may therefore deduce that Muslim was not primarily concerned with the practical application of his collection in a particular direction but intended, as he says in his preface, to purify the existing hadith material of all dross: the unreliable and untrustworthy elements which had attached themselves to this material in the course of time. (Goldziher, Muslim Studies, Vol.2, p.227).
Like Bukhari he sought chiefly to provide a reference work for authoritative decisions of Muhammad rather than a direct statutory foundation. The legal emphasis and objective of these works nevertheless resulted in each one being considered one of the Musannaf, the collections in which the traditions were grouped under specific topical headings (as opposed to the Musnad works which concentrated on grouping them under their isnads going back to their earliest transmitters). Muslim records most of the hadith found in Bukhari's collection but, whereas the former placed parallel versions of the same tradition under various headings relating to various points of law, Muslim put them all together under their own topical headings. The former made the traditions fit his subject-titles, the latter made his subject-headings fit the subject-matter of the traditions.


The principal difference is the absence of the paragraph headings characteristic of Bukhari. Muslim's work is arranged according to Fiqh, but he does not follow his plan so scrupulously: thus, while Bukhari often arranges the same tradition with a different isnad under different paragraphs when it is suitable to support more than one point of law and custom, Muslim places the parallel versions together. (Guillaume, The Traditions of Islam, p.31).
While Bukhari's compilation is considered the more reliable of the two, Muslim's arrangement of his material has been recognised as superior, and rightly so. While Bukhari made the traditions in his collection testify to his own schedule of various points of law, Muslim left them to speak for themselves. His work has also recently been translated for the first time into English in a four-volume edition.

3. The Sunan Works of Abu Dawud and Others.

The remaining four works are called sunan (the word has the meaning "path" or "way" because they concentrate on the example of Muhammad's actions and decrees insofar as these provide the ultimate foundation of all Islamic law. The work recognised as the best of these collections is the Sunan of Abu Dawud which contains many of the hadith in the two Sahihs but which also includes traditions not found there. He likewise was a scrupulous collector and although some of his traditions are regarded as weak and suspect, he was aware of the problem and was careful to distinguish between sound and weak hadith in his work.


Abu Dawud did his best to deal faithfully with the material at his disposal. Unlike al-Bukhari and Muslim, he includes material which is not very reliable, or even considered actually unsound, but he does not fall to draw attention to it. (Robson, "The Material of Tradition", The Muslim World, Vol.41, p.168).
His work has also very recently been published in English (so, incidentally, has the Muwatta of Imam Malik. One can only commend and sincerely appreciate the efforts of Muslim scholars to make the great works of Hadith accessible to the English-speaking world at this time. Hopefully the remaining three Sunan works, which can very easily be published in a few volumes like the other three, will also soon be available in English).

Two collections very similar to Abu Dawud's are the Sunan works of at-Tirmithi and an-Nasai. The former is called a Jami ("collection" because it covers not only legal traditions but also, like Bukhari and Muslim, historical and other hadith as well. Nevertheless Tirmithi confined himself to traditions on which the principles of Islamic law had already been based and did not venture to record such as might lead to new interpretations. His collection is therefore primarily a reference work as well.

The Sunan of an-Nasai is more comprehensive than the former two insofar as he deals with the legal material available to him. Unlike Tirmithi he did not limit himself to recording individual hadith as a resource work for issues concerning the jurists of his day but sought to catalogue all the variant editions of each hadith known to him as Muslim had done before him. His work accordingly has a place of its own in the heritage of the tradition literature.


Al-Nasai's main object was only to establish the texts of traditions and the differences between their various versions - almost all of which he quotes in extenso, instead of only referring to them as Abu Da'ud and al-Tirmidhi had done. (Siddiqi, Hadith Literature, p.113).
The last work, the Sunan of Ibn Maja, is regarded as the weakest of all the six major works of Hadith literature and some traditionists prefer the Sunan of ad-Darimi to it. Nonetheless, although a great many authorities have openly declared some of the traditions found in this collection to be forged, it has established itself among the approved works.


The other scholars, such as Abu Dawud and Tirmidhi also recorded weak ahadith, but they mostly noted them in their book, but Ibn Maja, even when he recorded a false hadith, went on silently. Therefore a lot of discussion has gone on among scholars about this book to the effect that some other books deserve to be mentioned in Six Principle works instead of that by Ibn Maja. (Azami, Studies in Hadith Methodology and Literature, p. 106).
Doubts were maintained longest about Ibn Maja because of the many weak (da'if) traditions which he incorporated into his corpus traditionum. (Goldziher, Muslim Studies, Vol.2, p.240).

In the eighth century after Muhammad's death a fine combination of the major hadith found in all six works, the two Sahihs and the four Sunans, was put together by one Shaikh Wali ud-Din and entitled Mishkat ul-Masabih, the "niche of lights . Various editions of this collection have appeared in English and it serves as a most useful guide to practically all the truly relevant hadith preserved in the kutub as-sitta the "six books", though most of the traditions recorded in it are purely juristic. It therefore serves as the Islamic equivalent of the Rabbinical Mishnah in Talmudic Judaism[/b]

Sweetnecta:

@Seyibrown: 2. The Sahihs of Bukhari and Muslim.The bold does not imply that if they disagree with the Quran and also does not start with "The Messenger of Allah said such and such", that it will accepted. It is because these two were the best among the many, and it does not mean that there is no good in the others, too.

Tonye-t:

And the Prophet Mo's superstitions trails. . .

Vedaxcool, sweetnecta et al. . . i mean no harm! but what would you make of your Holy Prophet's stupidity here. How on earth would someone write to his followers that WOMEN ARE BAD OMEN. . .na wa o!

Ok!for other readers, let me break the stories discovered by Islamic scholars who believed that Mohammad said so much superstitions, so that it doesnt come as a mock on Islamism originating from Tonye

In Vol. 2:541 of the Haddith according to Sahih Al-Bukhari, it was discovered that Mohammad fell out with his other wives during the time he brought in a little girl as young as 9yrs by name Aisha tobe his wife (mr.paedophile), and the brawl was so much so that shameful words were exchanged against both sides. And one of those words was when Mohammad in anger said "Women are bad omen". Now the funniest part was that this insult immediately found itself to the Haddiths and Quran.

Like WTH! why would someone go on to teach his followers that Women (Natures best gift to Mankind on Procreation) were bad omen from Allah. little wonder his followers hate women so much and would not want them to live a good life.

Na wa for Prophet Mohammad Superstition  

Sweetnecta:

@Tonye-T: It seems to me that you are saying that OMEN is the same as SUPERSTITION?

Definition of Omen: 1. A phenomenon supposed to portend good or evil; a prophetic sign.
2. Prognostication; portent: birds of ill omen.
tr.v. o·mened, o·men·ing, o·mens
To be a prophetic sign of; portend.


Definition of Superstition: a belief or practice resulting from ignorance, fear of the unknown, trust in magic or chance, or a false conception of causation
b : an irrational abject attitude of mind toward the supernatural, nature, or God resulting from superstition
2
: a notion maintained despite evidence to the contrary


Tonye-T, you do have some education, and english wrongly so in my own opinion is the official language of Nigeria, anation you claim to come from.Now tell me if by the two definitions, above that OMEN IS EQUAL TO SUPERSTITION? Open your eyes, and tell me which one of them has the word PROPHETIC in, if not OMEN?

Nopuqeater Sweetnecta 

Must your post always come up this daft?when i saw 'your post i easily summed up that you'were that pigless eater of a guy who ends up talking rubbish in a bid to defend a baseless religion  . . . like seriously. . .dont you understand simple and comprehensive english?

Please where did/have i said that Omen means the same thing as superstition? Rather my claims about your prophet Mo's declarations and stance about Women are merely supersititions. get it!

Good a thing you even defined superstitions as:

vedaxcool:

Volume 7, Book 62, Number 30:
Narrated Abdullah bin 'Umar:

Allah's Apostle said, "Evil omen is in the women, the house and the horse.'

Volume 7, Book 62, Number 31:
Narrated Ibn 'Umar:

Evil omen was mentioned before the Prophet: The Prophet said, "If there is evil omen in anything, it is in the house, the woman and the horse."

Volume 7, Book 62, Number 32:
Narrated Sahl bin Sad:

Allah's Apostle said, "If at all there is bad omen, it is in the horse, the woman, and the house."

the adjourning hadiths gave a wider implication of what he meant, " If there is evil omen in anything " this initial statement tell us there is non, then next says it all " If at all there is bad omen" , again the Prophet implicitly denies there are any thing like bad omen. During the life time of the Prophet pbuh, there was an incident where a companion requested they designate a tree for hanging their weapons, this practice was common with the pagan arabs, they believed it brought luck, the Prophet rejected this suggestion as it cannot bring any Luck, what I am saying in essence is that superstition has never been the Prophet pbuh thing.

I never knew that folly comes in packs and sizes. . .I'll look no further hence forth Ok! pls lets try breaking this grammar better

Please Vedaxcool, I have gone thru' all this haddiths and none ever put up any such thing as a question mark (?) meaning Mohammad did not put that comment as a question, but a STATEMENT. . . better still a DECREE.

Stop saying rubbish. . .U r defending 'ur prophet for saying superstitions You prophet Mo' has simply told you that every woman in Islam is a BAD OMEN. . .wats so hard in agreeing with Him?. . .

Sweetnecta:


You have been dancing around, running as if you will exit this earth before Allah Wills it on you. You are mine, until Allah Makes other decisions on you. You said the hadith about Satan came about because of Superstition. You now say superstition is equal to bad Omen. proof both.

ROTFLMAO. . . let me help you with language, Superstition is not a bad omen. . .rather saying women is a bad omen is sure a superstition. Why is this so hard for this follower of a paedophile to comprehend.

Pls dont tell me you still dont understand simple english. I am beginning to feel shy responding your daft posts

Sweetnecta:

After I deal with your ignorance, [size=14pt]I will probably leave NL[/size]. I dont wanna leave it until shame you in your lies.

vedaxcool:

Definition of Omen: a circumstance, phenomenon, etc that is regarded as a sign of a future event, either good or evil. A phenomenon supposed to portend good or evil
The creation, maintenance and eventual destruction of the universe and its contents are by Allah’s command, and both good and bad occur according to Allah’s will. However, man has always wondered “Is there any way of knowing before hand whether good times or bad times are coming?” For, if there is a way of knowing ahead of time, misfortune could then be avoided and success could be ensured.
Pre-Islamic Arabs used to consider the direction in which birds and animals moved to be a sign of impeding good or bad fortune and would plan their lives around such signs. The practice of reading good and bad omens in bird and animal movements was referred to as Tiyarah
Prophet said “Whoever does Tiyarah, or has it done for himself, … is not one of us” (Tirmidhee). That means, he is not a Muslim.
Abdullaah ibn ‘Amr ibn al ‘Aas reported that the Prophet (PBUH) said,”Whoever is prevented from doing something by Tiyarah, has committed shirk.” The companions asked, “What is its atonement?” He replied, “Say: ‘Allaahumma laa khayra illaa khayruk wa laa Tayra illaa Tayruk wa laa elaaha ghayruk.’ (‘Oh Allah, there is no good except Your good, nor birds except Yours, and there is no god beside You’).”  (Collected by Ahmed and at-Tabaraanee)
There are many forms of Omens: Black cats, knock on wood, Friday the 13th, etc
In Islam, only Allah has absolute knowledge of everything and knows the secrets of tomorrow. Allah does not reveal the secret of tomorrow to any man except His prophets, as needed.

tonye,you quite pathetic when it comes to defending your claim, like I said the Prophet simply said if there was any evil omen, that there is none, this simply puts your case at Jeopardy, Like your first claim on eating with the left hand, despite all our response to you, you simply shied away from acknowledging the truth, that you are a pathetic liar, that hadith simply spoke of eating with the Left hand, yet you turned it to one of you Pauline tactics and made allusions that could not be found in the hadith, like writing with left hand or using the left hand generally. rather One would have expected you to defend you claim but, you suffer deeply from Chronic Hypocrisy and animal stupidity, that was the simple reason you failed to reply. [size=18pt]Just as you are likely not to reply to this Glaring dismissal of your worthless point, but in any case do know that Falsehood by its' nature is  bound to fade.[/size]

I wish i could stop, but this Prophet's superstitions just wont stop. . .

Haddith according to Abdullah bin 'Umar wrote that Mohammad said, "After me I have not left any affliction more harmful to men than women." Vol. 7:33

1. Prophet indirectly told this followers he was a harmful affliction 

2. And that after Him, the next affliction harmful to mankind was WOMAN 

After sleeping with all his wives, he felt the next resort was to call them harmful afflictions. . .little wonder he was bewitched with women and food.  huuuhhhh Prophet Mo' what a pathetic Prophet.

n/b: Vedaxcool pls take note that that chick that prolly gives your joy and reason to smile IS A HARMFUL AFFLICTION   . . . rotflmao