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    Cutting Off the Means of Innovating In The Religion

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    السلام عليكم



    Cutting Off the Means of Innovating (Bid'ah) In the Religion”.



    As the Prophet, صلى الله عليه وسلم ,said, “And avoid the newly invented matters”. And innovating can be by adding, removing, replacing or distorting something. And the
    innovated matter – the Bid’ah – can be Fisq or kufr, according to its severity. 172

    Al-Bukhārī narrated from Ibn Mas’ūd, the Prophet, صلى الله عليه وسلم ,said, “I am ahead of you at the Hawdh to make it ready. Men will be raised to me from amongst you, until when I rush to deliver to them, they are seized before (they reach) me. So I will say, ‘O my Lord, my Companions!’ So He will say, ‘You do not know what they innovated after you.’” 173

    And Al-Bukhārī narrated it as Marfū’ from Abī Sa’īd, with the phrasing, “‘Verily, you do not know what the replaced after you.’ So I will say, ‘Away with, away with those who replaced after me.’” 174

    And he narrated it from Ibn ‘Abbās, as Marfū’, with the phrasing, “And that verily, men from my nation will be brought and taken to the direction of the left, so I will say, ‘O my Lord, my Companions 175 So it will be said, ‘Verily, you do not know what they innovated after you.’ So I will say just as the Righteous Slave176said,

    وَكُنتُ عَلَيْهِمْ شَهِيدًا مَّا دُمْتُ فِيهِمْ فَلَمَّا تَوَفَّيْتَنِي كُنتَ أَنتَ الرَّقِيبَ عَلَيْهِمْ

    And I was a witness over them while I dwelt amongst them, but when
    You took me up, You were the Watcher over them
    177

    Then it will be said, ‘Verily, those ones did not cease turning back upon their
    heels since you left them
    .’” 178

    And his, صلى الله عليه وسلم , statement, “My Companions (Usayhābī )”, it was like this according to most of the narrators, with the phrasing of minimization (Tasghīr). It is an indication of the small number of those who that happened to, and they are some of the crude Bedouins. Al-Bukhārī , may Allāh be merciful to him, narrated this Hadīth 179 in the beginning of the “Book of Tribulations” within his “Sahīh”, as an indication from him – as is his habit in his naming of chapters – that the innovating and replacing in the Religion is from the greatest causes of tribulations and apostasy, rather, it is its basis. And it is like that, past and present. And its corroboration is His, Ta’āla’s, statement,

    فَلْيَحْذَرِ الَّذِينَ يُخَالِفُونَ عَنْ أَمْرِهِ أَن تُصِيبَهُمْ فِتْنَةٌ أَوْ يُصِيبَهُمْ عَذَابٌ أَلِيمٌ

    And let those who oppose his (the Messenger's) commandment beware, lest some Fitnah (Tribulations) befall them or a painful torment be inflicted on them 180

    So in this Verse, the tribulations are a Qadarī punishment for contradicting the order of the Prophet, صلى الله عليه وسلم , by deviating away from the rulings of the Sharī’ah and innovating in the Religion. As He, Ta’āla, said,

    فَنَسُواْ حَظًّا مِّمَّا ذُكِّرُواْ بِهِ فَأَغْرَيْنَا بَيْنَهُمُ الْعَدَاوَةَ وَالْبَغْضَاء

    then they abandoned a part of that which they were reminded with.
    So We planted amongst them enmity and hatred
    181

    And due to this, the Sharī’ah came with criteria to cut off the means to innovating and replacing in the Religion, which Al-Bukhārī mentioned in “The Book of Holding Steadfast to the Book and the Sunnah” within his “Sahīh”. And from them are: The forbiddance of Bid’ah and warning against it, the forbiddance of putting ignorant ones in charge, and this is countered by the encouraging of putting scholars in charge, the dispraise of the invalid intellect and the invalid Qiyās, the forbiddance of going to extremes and delving too deep into the Religion, the forbiddance of disputing and differing, and the forbiddance of imitating the People of the Book and the mushrikīn. And the stating of the evidences for these criteria is as follows:

    a) The forbiddance of Bid’ah and warning against it:

    Bid’ah: That which is innovated, from that which has no basis in the Sharī’ah which indicates it. As for that which has a basis in the Shar’ which indicates it, then it is not a Bid’ah in the Shar’, even if it is a Bid’ah in the language. And this is the definition of Ibn Rajab Al-Hanbalī. And he also said, “As for what has taken place in the words of the Salaf from the considering of some of the Bid’ahs to be good, then that is only from the linguistic Bid’ahs, not the Shar’ī-based ones.” 182


    And “Every Bid’ah is a misguidance, even if the people see it as good.” Narrated by Al-Lālakā’ī, from Ibn ‘Umar. 183 And Shaykh Hāfith Hakamī said, “Then know that all of the Bid’ahs are rejected, there is nothing from them that is accepted. And all of them are disgraceful, there is no good in them. And all of them are misguidance, there is no guidance in them. And all of them are burdens, there is no reward in them. And all of them are falsehood, there is no Truth in them.” 184 And the corroboration of this is the statement of the Prophet, صلى الله عليه وسلم ” ,And avoid the newly invented matters, because every Bid’ah is a misguidance.” 185

    And with this, you now that the categorization by ‘Izzaddīn Ibn ‘Adis-Salām, may Allāh be merciful to him, of Bid’ah into the five rulings, “Wājib (Obligatory), Mandūb (Recommended), Mubāh (Permitted), Makrūh (Disliked), Harām (Forbidden)”, it is a categorization that has no basis. Because how could the Messenger of Allāh, صلى الله عليه وسلم , say , “Every Bid’ah is a misguidance.” and Al-‘Izz says that there is a Bid’ah that is obligatory? 186 And due to that, Ash-Shātibī said, “Verily, this categorization is an invented matter, which no Shar’ī evidence indicates.” 187

    • And anyone who innovates an innovation, from Bid’ah or changing the Religion, then upon him is his burden and the burdens of those who act upon it. And in this there is a severe threat of punishment to cut off the means to this corruption. As Muslim narrated from Abū Hurayrah, may Allāh be pleased with him, as Marfū’, “Whoever calls to a misguidance, then there is upon him from the sins like the sins of those who followed him, (and) nothing from their sins is decreased.” And Muslim narrated from Jarīr Ibn ‘Abdillāh, may Allāh be pleased with him, as Marfū’, “And whoever begins an evil tradition in Islām …” – the Hadīth. 188

    • And whoever is satisfied with an innovation is cursed, in order to cut off the means to innovation. As Muslim narrated from ‘Alī, may Allāh be pleased with him, that he said, “The Messenger of Allāh, صلى الله عليه وسلم , informed me with four words, ‘Allāh cursed whoever slaughters for other than Allāh, Allāh cursed whoever curses his parents, Allāh cursed whoever is satisfied with an innovation, and Allāh cursed whoever changes the marks of the land (i.e. the markings of the borders of property).’” 189

    ----------------------------


    173 Hadīth #7049
    174 Hadīth #7051
    175 Trans. Note: The word used for “My Companions” in the previous narration is “As’hābī”, but in this one, it is “Usayhābī”. The reason for this is explained by the author shortly.
    176 Trans. Note: Referring to the Messenger ‘Īsā Ibn Maryam, عليه السلام .
    177 Trans. Note: Al-Mā’idah, 117
    178 Hadīth #4625
    179 Hadīth #7049, 7051
    180 Sūrat An-Nūr, 63
    181 Sūrat Al-Mā’idah, 14
    182Jāmi’ Al-‘Ulūmi Wal-Hikam”, Hadīth #28/pg. 233
    183Sharh I’tiqād Ahl As-Sunnah”, Vol. 1/92 Trans. Note: This Athar was authenticated by Al-Albānī in “Ahkām Al-Janā’iz”, 258 and in “Islāh Al-Masājid”, 13.
    184Ma’ārij Al-Qubūl”, Vol. 2/616. pub. “As-Salafiyyah
    185 Narrated by At-Tirmithī, and he said, “A Hasan Sahīh Hadīth, from Al-‘Irbādh Ibn Sāriyah.” Trans. Note: Also declared authentic by Ibn Taymiyyah in “Majmū’ Al-Fatwāwā”, Vol. 20/309, by Ash-Shawkānī in “Al-Fat’h Ar-Rabbānī”, Vol. 5/2229, and by Al-Albānī in “Islāh Al-Masājid”, 83.
    186Fat’h Al-Bārī”, Vol. 13/254, and “Al-I’tisām”, by Ash-Shātibī, Vol. 1/188, and what follows it.
    187Al-I’tisām”, Vol. 1/191
    188 Look to the chapter, “The Sin of the One Who Calls to a Misguidance and Begins an Evil Tradition” In “Al-I’tisām” by Al-Bukhārī. “Fat’h Al-Bārī”, Vol.13/302
    189 Look to the chapter, “The Sin of the One Who Is Satisfied with an Innovation” in “Al-I’tisām” by Al-Bukhārī. “Fat’h Al-Bārī”, Vol. 13/281


    Adapted from: Shaykh ‘Abdul-Qādir Ibn ‘Abdil-‘Azīz, The Obligation of Holding Steadfast To The Book and The Sunnah, pp.66-70.

    السلام عليكم

    Last edited by Caplets; 1 Week Ago at 10:28 PM.
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    Re: Cutting Off the Means of Innovating In The Religion

    In business they say "innovate or die". Islam will remain weak as long as Muslims believe this nonsense against innovation. But I have read the Quran and it is a very good book, so I have confidence that some Muslim will wake up and innovate (in a good way) and make Islam strong again.

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    Re: Cutting Off the Means of Innovating In The Religion

    Quote Originally Posted by fschmidt View Post
    In business they say "innovate or die". Islam will remain weak as long as Muslims believe this nonsense against innovation. But I have read the Quran and it is a very good book, so I have confidence that some Muslim will wake up and innovate (in a good way) and make Islam strong again.
    You are confusing worldly innovation with innovation in acts of worship
    If Allah sends to you a prophet sallaho alayhi wa sallam you are not going to find a path to paradise other than his

    Worldly innovation and advancement in sciences technology etc Islam has no problem with this. In fact when Europe was in the dark ages burning people at the stake for suggesting the earth rotates around the sun. Islam and the muslims were at the forefront of scientific advancement
    | Likes Ahmed., Caplets liked this post
    Cutting Off the Means of Innovating In The Religion

    The sunnah is like the ark of Noah, whoever embarks upon it reaches salvation and whoever refuses is drowned.~ Imam Malik (may Allah have mercy on him)

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    Re: Cutting Off the Means of Innovating In The Religion



    صلى الله عليه وسلم


    The Warning against putting ignorant ones in charge

    And the warning against taking their sayings and their opinions, and the clarification that this is from the greatest causes of misguidance and innovation in the Religion, and the corruption of the Dunyā of the people and their Hereafter, and this is not hidden. And concerning this, there is that which Al-Bukhārī narrated from ‘Abdullāh Ibn ‘Amr Ibn Al-‘Ās, may Allāh be pleased with them both, who said, “I heard the Prophet, صلى الله عليه وسلم ,saying, ‘Verily, Allāh will not take the knowledge away from you after He has given it to you by confiscating it, rather He will take it away from you by seizing the scholars along with their knowledge. Then ignorant people will remain. They will be asked for Fatwas, so they will give Fatwas with their opinions, so they will go astray and they will lead (others) astray.’”

    And in a narration that is agreed upon, 190 from him, as Marfū’, “Verily Allāh will not seize the knowledge through a confiscation which He confiscates it from the people, rather He will seize the knowledge by seizing the scholars. Until there is no scholar left, the people take ignorant ones as leaders. So they are asked, so they give Fatwas without knowledge, so they go astray and lead (others to go) astray.” 191


    The encouraging of taking scholars as leaders

    Due to the past Hadīth. And due to his, صلى الله عليه وسلم, statement, “If the trustworthiness is lost, then wait for the Hour.” It was said, “And how is its losing?” he said, “If the order is given to other than its people.” Narrated by Al-Bukhārī from Abū Hurayrah.


    The dispraise of the invalid intellect and the invalid Qiyās

    And the first one who used the invalid Qiyās was Iblīs, may Allāh curse him, as is in His, Ta’āla’s statement,
    قَالَ أَنَا خَيْرٌ مِّنْهُ خَلَقْتَنِي مِن نَّارٍ وَخَلَقْتَهُ مِن طِينٍ

    He said, “I am better than he, You created me from fire, and You
    created him from clay
    .” 192

    So he, may Allāh curse him, challenged the Lordly order to prostrate to Ādam, with the invalid Qiyās. So everyone who does it – meaning the invalid Qiyās – then he is following his, may Allāh curse him’s, tradition.

    And the invalid Qiyās is that which there is a Text that contradicts it, and likewise is the invalid opinion. 193 And this is an invalid fundamental which many of the Shar’ī Texts were rejected due to, in the beliefs and the rulings. And Shaykh Al-Albānī has mentioned examples of this in his book “Al-Hadīth Hujjatun Bi-Nafsihi Fil-‘Aqā’idi Wal-Ahkām”.

    And Al-Bayhaqī narrated from Ibn Mas’ūd, may Allāh be pleased with him, that he said, “There is no year, except that the one after it is worse than it. I do not say that a year is better than a year, or an Amīr is better than an Amīr, but the departing of the knowledge. Then a people will emerge and make Qiyās in the matters according to their opinions, then Islām will be destroyed.” 194

    And the Hadīth concerning the taking away of the knowledge is a witness for this saying. And the invalid Qiyās is one of the means of the People of Bid’ah in proving things. And from this is that which those who negate the Characteristics of the Lord, Jalla Wa ‘Alā, go to, through making Qiyās with Him, Subhānahu, upon His creation. 195

    And included in the invalid opinions are the Marjūh opinions in the Mathāhib, which contradict the Text, or the opinion of Maslahah which contradicts the Text.

    Al-Bukhārī narrated from Sahl Ibn Hanīf, may Allāh be pleased with him, that he said, “O you people! Accuse your opinions instead of your Religion. Because I have seen myself on the Day of Abū Jandal, and if I was able to reject the matter of the Messenger of Allāh, صلى الله عليه وسلم , then I would have rejected it.” – the Hadīth. And the Day of Abū Jandal, in other words, the Day of Hudaybiyah. And Al-Lālakā’ī narrated with his change of narration, from ‘Umar Ibn Al-Khattāb, may Allāh be pleased with him, that he said, “Beware of the People of Opinion, because they are the enemies of the Sunan. The Hadīth exhausted them in order for them to memorize them, so they said according to opinions, so they went astray and led (others) astray.” 196


    --------------------------------------
    190 Trans. Note: Meaning, narrated by Al-Bukhārī and Muslim.
    191 Look to “Fat’h Al-Bārī”, Vol. 1/195, Vol. 13/287
    192 Sūrat Sād, 76
    193Fat’h Al-Bārī”, Vol. 13/282
    194Fat’h Al-Bārī”, Vol. 13/283. Trans. Note: A very similar phrasing was mentioned by Imām Ash-Shawkānī in “Al-Fat’h Ar-Rabbānī”, Vol. 5/2219, and he mentioned that its chain and its narrators are trustworthy.
    195Al-I’tisām” by Ash-Shātibī, Vol. 2/220, 241. pub. “Dār Al-Ma’rifah” 1402 H.
    196Sharh I’tiqād Ahl As-Sunnah”, Vol. 1/123, pub. “Dār Tayyibah”. And look to “I’lām
    Al-Muwaqqi’īn
    ”, by Ibn Al-Qayyim, Vol. 1/77. And “Fat’h Al-Bārī”, Vol. 13/289. Trans.
    Note: Ibn Al-Qayyim mentioned this Athar three times with similar phrasings, once from Sadaqah Ibn Abī ‘Abdillāh, once from ‘Amr Ibn Al-Hārith, and once from Muhammad Ibn Ibrāhīm At-Taymī, all from ‘Umar Ibn Al-Khattāb. Ibn Al-Qayyim
    mentioned that the chain of this Athar is at the height of authenticity. Ibn Hajar mentioned that it was also narrated by Al-Bayhaqī from ‘Amr Ibn Harīth instead of Al- Hārith
    .

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    Re: Cutting Off the Means of Innovating In The Religion



    The forbiddance of going to extremes and delving too deep into the
    Religion
    .

    From Ibn Mas’ūd, may Allāh be pleased with him, from the Prophet, صلى الله عليه وسلم ,that he said, “The overstringent ones (Al-Mutanatti’ūn) are destroyed.” (Ibn Mas’ūd said,) “He said it three times.” 197 Narrated by Muslim. Al-Khattābī said, “The overstringent one (Al-Mutanatti’) is the one who goes deep into something and idly discusses that which the intellects do not reach.” 198

    And Ahmad narrated from Ibn ‘Abbās, may Allāh be pleased with them both, as Marfū’, “Avoid extremism in the Religion. Because all that destroyed those who were before you was extremism in the Religion.” And Ibn Khuzaymah and Ibn Hibbān authenticated it. 199 Ibn Taymiyyah said, “This is general regarding all types of extremism, in the beliefs and the actions.” 200

    And extremism is the reason for the kufr of the Christians. Allāh, Ta’āla said,

    یَـٰۤأَهۡلَ ٱلۡكِتَـٰبِ لَا تَغۡلُوا۟ فِی دِینِكُمۡ وَلَا تَقُولُوا۟ عَلَى ٱللَّهِ إِلَّا ٱلۡحَقَّۚ

    O people of the Scripture! Do not exceed the limits in your religion,
    nor say of Allāh except the truth
    . 201


    So they went to extremes with ‘Īsā, عليه السلام ,until they made him a god.

    And Shaykh Al-Islām Muhamad Ibn ‘Abdil-Wahhāb mentioned in his book “At-l Tawhīd”, “Chapter: That Which Has Come Concerning that the cause of the disbelief of the Children of Ādam and their abandoning of their Religion is going to extremes regarding the righteous.” And he mentioned in it the Hadīth of Ibn ‘Abbās regarding the Tafsīr of His, Ta’āla’s, statement,

    And they said, ‘Do not leave your gods, and do not leave Wadd, nor
    Suwā’
    202 -- The Verse.

    Narrated by Al-Bukhārī. 203

    So going to extremes and delving deep, specifically concerning the extreme efforts, and refusing to indulge in the permissible things, can lead the one doing it to leaving the responsibility 204 as a whole, through false interpretations. So going to extremes is the most likely place of giving up (all worship). 205 And this is the condition of many of the people of tasawwuf.

    And extremism is the basis of the Math’hab of the shī’ah, 206 and it is the basis for the blind following of the Math’habs. And from the extremism is the glorifying of the Shaykhs, 207 and glorifying them can lead to worshiping them besides Allāh, and from it is worshiping the people in the graves, and hanging up their pictures and the likes of that. And from the glorifying of them and going to extremes in their regards is putting their sayings and their actions ahead of Shar’ī evidences, and this is the origin of the blind following of the Math’habs. 208


    The forbiddance of arguing, disputing and differing

    The Messenger of Allāh, صلى الله عليه وسلم ,said, “Read the Qur’ān as long as your hearts are united upon it, then if you dispute, then stand up away from it.” Narrated by Al-Bukhārī from Jundub Ibn ‘Abdillāh, Chapter “The Disapproval of Differing”, in “Al-I’tisām” by Al-Bukhārī. 209

    And from ‘Abdullāh Ibn ‘Amr, that a group of the Sahābah mentioned a Verse from the Qur’ān, then they disputed about it until their voices became raised. Then the Messenger of Allāh, صلى الله عليه وسلم , came out angrily, (and) his face had become red, throwing dirt at them and he was saying, “Slowly, O People! With this the nations that were before you were destroyed. By their differing with their Prophets, and their slamming the Books, parts of them against the other. Verily the Qur’ān was not revealed (with) each part of it belying the other, rather each part of it corroborates with the other. So whatever you know from it, then act upon it, and whatever you are ignorant of from it, then return it to the One who knows it.” Narrated by Ahmad and Al-Baghawī, and Al-Albānī authenticated it in “Sharh Al-‘Aqīdah At-Tahāwiyyah”. 210

    And most of the time, disputes arise due to the ignorance of those disputing, or some of them, and their transgression, each upon the other, as He Ta’āla said,

    Those who were given the Scripture did not differ except, out of transgression, each of them against the other, after knowledge had come to them. 211

    And from the (kinds of) transgression, (there) is desire, jealousy, pride, and what follows that from stubbornness. And what is obligatory is to refer that which is being disputed back to the Book and the Sunnah.

    ---------------

    197 Trans. Note: Also narrated by Abū Dāwūd and Ahmad.
    198 Trans. Note: This quote from Al-Khattābī was mentioned with a similar phrasing by Al-‘Athīmabādī in “‘Awn Al-Ma’būd Sharh Sunan Abī Dāwūd
    199 Trans. Note: This Hadīth was also authenticated by Ibn Taymiyyah in “Iqtidhā’ As-Sirāt Al-Mustaqīm”, Vol. 1/327, by An-Nawawī in “Al-Majmū’ Sharh Al Muhath’thib”, Vol. 8/171, Ibn Al-Mulqin in “Al-Badr Al-Munīr”, Vol. 6/282 and “Tuhfat Al-Muhtāj”, Vol. 2/180, by Ibn ‘Abdil-Barr, in “At-Tamhīd”, Vol. 24/428, by Ahmad Shākir in his verification of “Musnad Ahmad”, Vol. 3/257, and by Al-Albānī in his verification of “Kitāb As-Sunnah”, 98, and other places, as well as by others.
    200Fat’h Al-Majīd” pg. 228, pub. “Ansār As-Sunnah
    201 Sūrat An-Nisā’, 171
    202 Trans. Note: Sūrat Nūh, 23
    203Fat’h Al-Majīd”, pg. 218, pub. “Ansār As Sunnah”. And “Ighāthat Al-Lahfān”, by Ibn Al-Qayyim, Vol. 1/208, pub “Al-Kutub Al-‘Ilmiyyah” 1407 H. Trans. Note: Muhammad Ibn ‘Abdil-Wahhāb mentioned the second half of this Hadīth. The following is the full text of this Hadīth: From Ibn ‘Abbās, may Allāh be pleased with them both, “The idols that were with the People of Nūh ended up with the Arabs later on. As for the Wadd, it belonged to (the tribe of) Kalb at Dawmat Al-Jandal. As for Suwā’, it belonged to Huthayl. As for Yaghūth, then it belonged to (the tribe of) Murād and then to Banī Ghutayf at Al-Jawf near Saba’. As for Ya’ūq, then it belonged to Hamdān. As for Nasr, then it belonged to Himyar, the branch of Thī Al Kalā’. The names (of the idols formerly mentioned, belonged to) some pious men from the People of Nūh. Then when they died Shaytān inspired their people to erect idols at the places where they used to sit, and to call those idols by their names, so they did so. Then they (i.e. the idols) were not worshipped until those ones (who initiated them) died and the knowledge was abrogated, (then) they were worshipped.”
    204 Trans. Note: The word is “Taklīf”, which means being held responsible for actions in the Sharī’ah.
    205Al-I’tisām” by Ash-Shātibī, Vol. 1/214, and what follows it, and pg. 304
    206Al-I’tisām” by Ash-Shātibī, Vol. 1/259
    207Al-I’tisām” by Ash-Shātibī, Vol. 1/258
    208 Look to “Chapter: That which l is hated from the delving deep and disputing concerning the knowledge, and the extremism in the Religion and the innovations” in
    Al-I’tisām” by Al-Bukhārī. “Fat’h Al-Bārī”, Vol. 13/275
    209 “Fat’h Al-Bārī” Vol. 13/ 3235
    210 Trans. Note: Pg. 200, and 518. Also declared “Sahīh“ by Ibn Kathīr in “Tafsīr Al-Qur’ān Al-‘Athīm”, Vol. 2/9, by Ash-Shawkānī in “Fat’h Al-Qadīr”, Vol. 1/476, and Ahmad Shākir in his verification of “Musnad Ahmad”, Vol. 10/174 and Vol. 15/146. Ibn Jarīr declared it “Thābit (confirmed)” in his Tafsīr, Vol. 1/16. 211 Sūrat Āl ‘Imrān, 19.


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