Al-Hadith (Ø§Ù„ØØ¯ÙŠØ«) is an Arabic word that means talk, saying, or event. Its plural is Al-Ahadith (Ø§Ù„Ø£ØØ§Ø¯ÙŠØ«) that means sayings. So, Al-Ahadith mean the sayings of Prophet Muhammad (peace be upon him) that are collected based on specific rules and conditions to be followed by Muslims and to be one of the basic pillars of Islam law or Sharia. As mentioned above the four basic sources of Al-Hadith are:
Shiites have much more sources than the four above.
Prophet sayings (Hadith) plus his practices and doings are called in Arabic 'Sunnah'.
The prophet hadith is important because:
Refer to the Related Links for some of Muhammad's teachings.
Further Discussion on Hadiths
Hadith are oral traditions relating to the words and deeds of the Prophet Muhammad. Hadith collections are regarded by all traditional schools of jurisprudence as important tools for determining the Muslim way of life, the sunnah.
Hadith, the teachings; sayings, actions and approvals of Prophet Muhammad, meticulously reported and collected by his devoted companions, explain and elaborate the Quranic verses.
Reference: Understanding Islam and Muslims by World Assembly of Muslim Youth
A hadith is the saying of holy Prophet Muhammad (pbuh), which were carried forward by the sahabis to their next generations and then were documented in books to make the life of people easy, as we could follow the same ahadith (plural) to lead our life in the best and organised manner. we can also find the best answers to all of our questions regarding our life and day to day situations.
The Hadith are a collection of stories about the life of Prophet Muhammad. They consist of all the verbal commandments of Muhammad, all the verbal dealings that he had with folk in his life. The Hadith also contain a record of all the actions of Muhammad and the hadith also contain details of all the actions that received the silent approval of prophet Muahmmad.
The Ahadith are collections of stories about Muhammad which were collated some years after Muhammad's death (in Bukhari's case 300 years after.)
There are hundreds of major collections within Sunni Islam
Sunan Ibne maja
According to Shia Islam, in addition to being sayings about Muhammad and his life, Hadiths are also the sayings of any of the fourteen Infallible Imams. According to Sunni Islam Hadith is only saying of messenger of God Muhammad SAWW.
1. Salim b. Qays al - Hilali, Kitabu salim b. Qays, 1st c.
2. Imam Zayn al - Abidin Al - Sahifa al - Sajjadiyya, 1st c.
3. Zayd b. Ali, Musnadu Zayd, 2nd c.
4. Imam Jafar al - Sadiq, Tashid al - Mufaddal, 2 nd c
5. (Ascribed to) Imam Jafar al - Sadiq, Misbah al Sharia 2nd c.
6. Jafar b. Muhammad al - Hadrami, Aslu Jafar b. Muhammad al - Hadrami, 2nd c.
7. Jafar b. Muhammad al - Qurashi, Aslu Jafar b. Muhammad al - Qurashi, 2nd c.
8. Husayn b. 'Uthman b. Sharik, Aslu Husayn b. 'Uthman b. Shrik, 2nd c.
9. Khallad al - Sindi, 'Aslu Khallad al - sindi, 2nd c.
10. Dursut b. Abi Mansur, Aslu Dursust b. 'Abi Mansur, 2nd c.
11. Zayd al - Zarrad, Aslu Zayd al - Zarrad, 2nd c.
12. Zayd al - Nirsi, 'Aslu Zayd al - Nirsi, 2nd c.
13. Zarif b. Nasih, 'Aslu 'Abd' Allah b. al - Jubar (Diyatu Zarif b. Nasih, 2nd c.
14. 'Asim b. Hamid al - Hannat, Aslu 'Asim b. Hamid al - Hannat, 2nd c.
15. 'Abd Allah b. Yahya al - Kahili, 'Aslu 'Abd Allah b. Yahya al - Kahili, 2nd c.
16. 'Abd al - Malik b. Hakim, 'Aslu 'Abd al - Malik b. Hakim, 2nd c.
17. 'Ala' b. Razin, Mukhtasar 'Aslu 'Ala b. Razin, 2nd c.
18. Muthanna b. al - walid al - Hannat, Aslu Muthanna b. al - Walid al - Hannat, 2nd c.
19. Muhammad b. al - Muthanna al - Hadrami, 'Aslu muhammda b. al - Muthanna - al - Hadrami, 2nd c.
20. Abu said 'Abbad al - 'Usfuri, 'Aslu abi said 'abbad al - Usfuri, 2nd c.
21. Salam b. 'Abi 'Umara, Aslu Salam b. 'Abi 'Umra, 2nd c.
22. 'Ali b. 'Asbat, Aslu 'Ali b. 'Asbat.
23. (Ascribed to) Imam 'Ali al - Rida, Tibb al - Rida 'Alayhi al - Salam (Al - Risala al - Dhahabiyya), 3rd c.
24. (Ascribed to) Imam 'Ali al - Rida, Sahifatu al - Rida 'Alayhi al - Salam, 3rd c.
25. (Ascribed to) Imam 'Ali al - Rida, Fiqh al - Rida 'Alayhi al - Salam, 3rd c.
26.(Ascribed to) Imam Hasan al - 'Askari, Tafsiru al - Imam al - Askari 'Alyahi al - Salam, 3rd c.
27. Ahmad b. Muhammad al - 'Hsh'ari al - Qummi, Al - Nawadi, 3rd c.
28. 'Ibrahim b. Muhammad al - Thaqafi, Al - Gharat, 3rd c.
29. Muhammad b. al - Hasan al - Saffar al - Qummi, Basait al - Darajat, 3rd c.
30. Husayn and 'Abd Allah b. Bastan, Tibb al - Aimma Li Ibna Bastam, 3rd c.
31. Al - Burqi, Al - Mahasin, 3rd c.
32. Al - Husayn b. Said al - Ahwazi, Al - Mumin, 3rd c.
33. Al - Husayn b. Said al - Ahwazi, Al - Zuhd lil Husayn b. Said, 3rd c.
34. Ali b. Jafar, Masailu 'Ali b. Jafar, 3rd c.
35.Al - Humayri al - Qummi, Qurb al - Asnad, 3rd c.
36. Furat al - Kufi, Tafsiru Furat al - Kufi, 3rd c.
37.Yahya b. al - Husayn, Durar al - Hadith, 3rd c.
38.Muhammad b. sulayman al - Zaydi, Manaqib al - Imam Amir al - Muminin, 3rd c.
39.Al - Ayyashi, Tafsiru al - Ayyashi, 4th c.
40.Al - Kulayni, Al - Kafi, 4th c.
41.Al - Saduq I, Al - Imama Wa al - Tabsira, 4th c.
42.Al Iskafi, Al - Tamhis, 4th c.
43.Al - Qudi al - Numan b. Muhammad, Daaimu al - Islam, 4th c.
44.Muhammad b. Quluya al - Qummi, Kamil al - Ziyarat, 4th c.
45.Jafar b. Ahmad b. Ali al - Qummi, Jami al - Ahadith gi al - Qummi, 4th c.
46.Jafar b. Ahmad b. Ali al - Qummi, Al - Ghayat, 4th c.
47.Jafar b. Ahmad b. Ali al - Qummi, Al - Musalsalat, 4th c.
48.Jafar b. Ahmad b. Ali al - Qummi, Al - Amal al - Mania Min al - Janna, 4th c.
49.Jafar b. Ahmad b. Ali al - Qummi, Nawadir al - Hathar fi Ali Khayr al - Bashar, 4th c.
50.Jafar b. Ahmad b. Ali al - Qummi, Al - Arus, 4th c.
51.Muhammad b. Muhammad al - Ashath al - Kufi, Al - Jafariyyat (Al - Ashathiyyat), 4th c.
52.Ibn Khazzar al - Qummi, Kifayat al - Athar, 4th c.
53.Ali b. Ibrahim al - Qummi, Tafsiru al - Qummi, 4th c.
54.Al-Numani, Al - Ghaybatu Li al - Numani, 4th c.
55.Al-harrani, Tuhaf al-Uqul, 4th c.
56.Sheikh al-Saduq, Al-Amali Li al-Saduq, 4th c.
57.Sheikh al-Saduq, Al-Tawhid, 4th c.
58.Sheikh al-Saduq, Thawabu al-A'mal, 4th c.
59.Sheikh al-Saduq, Al-Khisal, 4th c.
60.Sheikh al-Saduq, Sifatu al-Shi'a, 4th c.
61.Sheikh al-Saduq, Ilalu al-Shariyi, 4th c.
62.Sheikh al-Saduq, Uyunu Akhbar al-Rdia Alayhi al-Salam, 4th c.
63.Sheikh al-Saduq, Fada'il al-Ashhur al-Thalatha, 4th c.
64.Sheikh al-Saduq, Fada'ilu al-Shi'a, 4th c.
65.Sheikh al-Saduq, Kamal al-Din, 4th c.
66.Sheikh al-Saduq, Musadiqatu al-Ikhwan, 4th c.
67.Sheikh al-Saduq, Ma'ani al-Akhbar, 4th c.
68.Sheikh al-Saduq, Man la Yahdurulu al-Faqih, 4th c.
69.Sheikh al-Saduq, Al-Mawa'iz li-al-Saduq, 4th c.
70.Ibn Shadhan (Muhammad b. Ahmad), Me'atu Manqaba, 5th c.
71.Sheikh al-Mufid, Al-Irshad, 5th c.
72.Sheikh al-Mufid, Al-Amali li al-Mufid, 5th c.
73.Sheikh al-Mufid, Al-Mazar li al-Mufid, 5th c.
74.Sheikh al-Mufid, Nahj al-Balagha, 5th c.
75.Jafar b. Muhammad al-Mustaghfiri, Tibb al-Nabi Sallahu Alaghi WA'Alihi Wa Sallam, 5th c.
76.Sayyid al-Murtada, Al-Hamli li al-Murtada, 5th c.
77.Husayn b. Abd al-Wahhab, Uyun al-Mujizat, 5th c.
78.Al-Karajaki, Kanz al-Fawaid, 5th c.
79.Al-Karajaki, Madan al-Jawahir, 5th c.
80.Muhammad b. Ali al-Karajaki, Al-Istibsar fi al-Nass Ala al-Aimma, 5th c.
81.Sheikh al-Tusi, Ikhtiyaru Marifat al-Rijal (Rijalu al-Zarkashi).
82.Sheikh al-Tusi, Al-Istibsar, 5th ed.
83.Sheikh al-Tusi, Al-Amali Li al-Tusi, 5th c.
84.Sheikh al-Tusi, Tahdhib al-Akham, 5th c.
85.Sheikh al-Tusi, Al-Ghayba li al-Tusi, 5th c.
86.Sheikh al-Tusi, Misbah al-Mutahijjid, 5th c.
87.Abu Muhammad Abd al-Rahman al-Khazai, Al-Arabauna Hdithan fi Fadailu Ali Alayhi Al-Salam, 5th c.
88.Muhammad b. Ali al-Alousi al-Kufi, Al-Taazi, 5th c.
89.Muhammad b. Jarir b. Rustam al-Tabari, Dalail al-Imama, 5th c.
90.Muhammad b. Jarir b. Rustam al-Tabari, Nawadir al-Mujizat fi Manaqib al-Aimma al-Huda, 5th c.
91.Al-Halwani, Nuzhat al-Nazir, 5th c.
92.Al-Shajari al-Zaydi, Al-Amali li al-Huda, 5th c.
93.Muhammad b. Ali al-Tabari, Bisharatu al-Mustafa, 6th c.
94.Al-Hasan b. al-Fadl al-Tabarasi, Makarimu al-Akhlaq, 6th c.
95.Al-Amidi, Ghuraru al-Hikam, 6th c.
96.Ibn Hamza, Al-Thaqib fi al-Manaqib, 6th c.
97.Sayyid Fadl Allah al-Rawandi, Nawadiru al-Rawandi, 6th c.
98.Qutb al-Din al-Rawandi, Al-Daawat, 6th c.
99.Qutb al-Din al-Rawandi, Al-Khara'ij WA al-Jara'ih, 6th c.
100.Sheikh Muntajab al-Din, Al-Arbauna Hadithan An Arbaina Shaykhan, 6th c.
101.Ahmad b. Ali al-Tabarsi, Al-Ihtijaj, 6th c.
102.Ibn Shahr Ashub, Al-Manaqib li ibn Shahr Ashub, 6th c.
103.Ibn Idris al-Hilli, Mustatrafat al-Sara'ir (al-Nawadir), 6th c.
104.Muhammad b. Ja'far al-Mashadi, Al-Mazaru al-Kabir, 6th c.
105.Abu al-Hasan Ali al-Lithi al-Wasiti, Uyunu al-Hikam Wa al-Mawaiz, 6th c.
106.Al-Kaydari, Diwan al-Imam Ali Alayhi al-Salam (Anwar al-Uqul), 7th c.
107.Ibn Bitriq, Al-Umda, 7th c.
108.Ibn Bitriq, Khasais al-Wahyu al-Mudin, 7th c.
109.Ali b. al-Hasan al-Tabarasi, Mishkati al-Anwar, 6th c.
110.Warram b. Abi Farras, Tanbihu al-Khawatir (Majmuatu Warram), 7th c.
111.Al-Chaghmini, Tibb al-Nabi Sallalahu Alayhi Wa Alihi Wa Sallam (Qanunchal), 7th c.
112.Muhammad b. Abd Allah al-Husayni al-Halabi, Al-Arbauna Hadithan fi Huquq al-Ikhwan, 7th c.
113.Ibn Nama al-Hilli, Muthur al-Ahzan, 7th c.
114.Shadhan b. Jibrail, Al-Fadail, 7th c.
115.Sayyid b. Tawus (Ali b. Musa), Iqbal al-Amal, 7th c.
116.Sayyid b. Tawus (Ali b. Musa), Al-Aman, 7th c.
117.Sayyid b. Tawus (Ali b. Musa), Al-Tahisin li Ibn Tawus, 7th c.
118.Sayyid b. Tawus (Ali b. Musa), Jamal al-Usbu, 7th c.
119.Sayyid b. Tawus (Ali b. Musa), Al-Dawra al-Warqiya, 7th c.
120.Sayyid b. Tawus (Ali b. Musa), Sad al-Suud, 7th c.
121.Sayyid b. Tawus (Ali b. Musa), Ghiyathu Sultanu al-Wara, 7th c.
122.Sayyid b. Tawus (Ali b. Musa), Fathual-Abwab, 7th c.
123.Sayyid b. Tawus (Ali b. Musa), Faraju al-Mahmum, 7th c.
124.Sayyid b. Tawus (Ali b. Musa), Falahu al-Sail, 7th c.
125.Sayyid b. Tawus (Ali b. Musa), Al-Luhuf (Al-Malhuf), 7th c.
126.Sayyid b. Tawus (Ali b. Musa), Al-Mujtana min al-Duau al-Mujtaba, 7th c.
127.Sayyid b. Tawus (Ali b. Musa), Muhasibatu al-Nafs Li Ibn Tawus, 7th c.
128.Sayyid b. Tawus (Ali b. Musa), Misbaha al-Zair, 7th c.
129.Sayyid b. Tawus (Ali b. Musa), Al-Malahim Wa al-Fitan (Al-Tashrifat bi'L-Munan), 7th c.
130.Sayyid b. Tawus (Ali b. Musa), Muhaj al-Daawat, 7th c.
131.Sayyid b. Tawus (Ali b. Musa), Al-Yaqin, 7th c.
132.Abd al-Karim b. Tawus, Farhatu al-Ghari, 7th c.
133.Al-Irbili, Kashfu al-Ghumma, 7th c.
134.Sheikh Muhammad al-Shairi al-Sabziwari, Jamiu al-Akhbar, 7th c.
135.Hafiz Rajab al-Barsi, Mashariqu Anwar al-Yaqin, 8th c.
136.Shahid I, Al-Arbauna Hadithan, 8th c.
137.Shahid I, Al-Arbauna Hadithan min Waiyyat al-Nabi, 8th c.
138.Shahid I, Al-Mazar li Shahid al-Awwal, 8th c.
139.Shahid I, Al-Durratu al-Bahira, 8th c.
140.Al-Hasan b. Muhammad al-Daylami, Irshadu al-Qulub, 8th c.
141.Al-Hasan b. Muhammad al-Daylami, Alam al-Din, 8th c.
142.Allama al-Hilli, Kashfu al-Yaqin fi Fadailu Amir al-Muminin, 8th c.
143.Ibn Fahd al-Hilli, Al-Tahsin li Ibn Fahd, 9th c.
144.Ibn Fahd al-Hilli, Uddatu al-Dai, 9th c.
145.Ibn Abi Jumhur, Awali al-Liali, 9th c.
146.Al-Hasan b. Sulayman al-Hilli, Mukhtasaru Basairu al-Darajat, 9th c.
147.Al-Kafami, Al-Baladu al-Amin, 10th c.
148.Al-Kafami, Al-Misbah Li al-Kafami, 10th c.
149.Shahid II, Al-Arbaun Hadithan, 10th c.
150.Shahid II, Maskanu al-Fuad, 10th c.
151.Shahid II, Muntaqa al-Jaman fi al-Ahadith al-Suhar, 10th c.
152.Shahid II, Al-Durr al-Manthur min al-Mathur Wa Ghayr al-Mathur, 10th c.
153.Yahya b. Husayn al-Bahrani, Al-Shihab fi al-Hukm Wa al-Adab, 10th c.
154.Sharaf al-Din Ali al-Husayni, Tawil al-Ayat al-Zahira, 10th c.
155.Izz al-Din Husayn al-Amili al-Harithi, Al-Arbauna Hadithan, 10th c.
156.Sheikh al-Bahai, Al-Arbain, 11th c.
157.Sheikh al-Bahai, Miftahu al-Falah, 11th c.
158.Muhammad-Taqi al-Majlisi, Al-Arbauna Hadithan, 11th c.
159.Al-Faydh al-Kashani, Al-Haqqaiq fi Mahasinu al-Akhlaq, 11th c.
160.Al-Faydh al-Kashani, Khulasatu al-Adhkar, 11th c.
161.Al-Faydh al-Kashani, Kalamatu Maknuna, 11th c.
162.Al-Faydh al-Kashani, Nawadiru al-Akhbar fi Usul al-Din, 11th c.
163.Al-Faydh al-Kashani, Al-Nawadir fi Jam al-Ahadith, 11th c.
164.Al-Faydh al-Kashani, Al-Wafi, 11th c.
165.Muhammad b. al-Fayd, Maadinu al-Hikmati fi Makatib al-Aimma, 12th c.
166.Al-Hurr al-Amili, Al-Ithna Ashariyya fi al-Mawaiz al-Adadiyya, 12th c.
167.Al-Hurr al-Amili, Ithbata al-Hudat, 12th c.
168.Al-Hurr al-Amili, Al-Jawahira al-Saniyya fi al-Ahadith al-Qudsiyya, 12th c.
169.Al-Hurr al-Amili, Al-Sahifa al-Thaniya al-Sajjadiyya, 12th c.
170.Al-Hurr al-Amili, Wasailu al-Shia, 12th c.
171.Al-Hurr al-Amili, Al-Fusulu al-Muhimma fi Usulu al-Aimma, 12th c.
172.Al-Hurr al-Amili, Bidayatu al-Hidaya, 12th c.
173.Sayyid Hashim al-Bahrani, Al-Burhan fi Tafsiru al-Quran, 12th c.
174.Sayyid Hashim al-Bahrani, Madinatu al-Maajiz, 12th c.
175.Sayyid Hashim al-Bahrani, Yanabiu al-Maajiz Wa Usul al-Dalail, 12th c.
176.Sayyid Hashim al-Bahrani, Al-Insaf fi al-Nass Ala al-Aimma, 12th c.
177.Muhammad Baqir al-Majlisi, Bihar al-Anwar, 12th c.
178.Al-Arusi al-Huwayzi, Tafsiru Nur al-Thaqalayn, 12th c.
179.Sulayman b. Abd Allah al-Bahrani, Al-Arbauna Hadithan fi Imamatu Amir al-Muminin, 12th c.
180.Abd Allah b. Salih al-Samahiji, Al-Sahifatu al-Alawiyya, 12th c.
181.Sheikh Abu Allah al-Bahrani, Awalimu al-Ulum Wa al-Maarif, 12th c.
182.Muhammd Sadiq Khatun Abadi, Kashfu al-Haqq (Arbain-I Khatun Abadi), 13th c.
183.Ahmad b. Taan al-Bahrini, Al-Sahifatu al-Sadiqiyya, 14th c.
184.Husayn al-Nuri al-Tabarasi, Al-Sahifatu al-Alawiyya al-Thaniya, 14th c.
185.Husayn al-Nuri al-Tabarasi, Mustadraku al-Wasail, 14th c
the hadiths are rememberences of sayings of Muhammud, sacred to Muslims.
the hadiths, Qur'an, and Sharia make up their holy scriptures
Hadith is a type of religious. Hadith is Islamic prophet Muhammad.
yes, but should not distract you from ritual worships and from doing other good deeds for yourself and your community.
.He believed that the miserable condition of the Muslims in India led to the country being Dar-ul- herb. This meant an area where non Muslims ruled.The Faraizi Movement keep up the idea of Jihad against the non-Muslims who were undermining the true principles of Islam.
'Umar bin Al-Khattab narrated, "I heard Allah's Apostle salallahu alayhi wasallam saying, "The reward of deeds depends upon the intentions and every person will get the reward according to what he has intended. So whoever emigrated for worldly benefits or for a woman to marry, his emigration was for what he emigrated for."
(Sahih Al Bukhari, Book 1, Volume 1, Hadith 1)
Intention goes hand in hand with reward. This is the first hadith in Sahih al-Bukhari. It doesn't really fit in the first chapter, which is on Revelation, but it's definitely there for a reason. That reason being that, while the revelations are very important and beneficial to us, we must have the sincere intention to follow what is in the revelations. Our purpose in life is for Allah the Most High. Remember that, and in everything that you do, purify your intention and hope for the reward of Allah.
Shariah is the Islam law which is based on:
Since both Quran and Sunnah do not change or were not altered, then Sharia do not change.
Muhammad Ibn Ismail Ibn Ibrahim Ibn al-Mughirah Ibn Bardizbah al-Bukhari lived during the Abbasid Dynasty.
Muslim law states that other religions need to be respected and not discriminated against. Muslim Spain was one of the few places in Europe that Jewish residents could live and worship without fear. In places like Venice Italy the Jewish community had to be in the Jewish section of the city behind locked gates by sunset.
Just like all other religions, Islam prohibits many actions, deeds, practices and even foods which are harmful to mankind.
It forbids drinking, adultery, killing, stealing, forgery... etc.
• The Islamic Shariah (Laws of Islam)
Shariah is the divine code of practice which guides a Muslim in all affairs of his/her life, it is divided into two categories: Ebadat (system of worship), and Muamalat (system of dealing). The main source that governs all the laws of Islam is Allah through two channels; the first is the Quran, the book of Allah, and the second is the Sunnah, which is the authentic recording of the sayings, traditions of the Prophet and whatever his companion said or did to which he showed no objection.
• The Lawful and the Unlawful in Islam
The basic rule governing the issue of the lawful and the unlawful is that things are lawful unless one of the sources of the Islamic laws specifies that they are unlawful. In Islam it is prohibited to drink alcohol, use drugs, use interest, and all immoral conducts. It is also prohibited to eat the meat of pork, predators (animals and birds) and all dead animals.
War is not an objective of Islam nor is it the normal course of Muslims; it is only the last resort and is used under the most extraordinary circumstances, when all other attempts at just and peaceful solutions to the dispute fail. In Islam, every being is entitled to enjoy a free and peaceful life, regardless of religious, geographical or racial considerations. If non-Muslims are living peacefully or even indifferently with the Muslims, there can be no grounds or justification to declare war on them or to begin hostilities, embark on any act of aggression, or violate their rights.
In Islam Jihad does not mean "Holy war". And is not a declaration of war against other religions and certainly not against Christians and Jews, as some people want it to be perceived. Jihad literally means "striving, struggling or exerting more effort than usual for the betterment of one's elf and the community at large." It has an internal, societal and combative dimension.
- The internal dimension of Jihad encompasses the struggle against the evil inclinations of the self; it involves every Muslim's earnest, moral efforts to resist all internal or external inclination towards sin of all kinds. This includes the struggle to overcome problems, difficulties, tasks, and temptations.
- The social dimension includes struggling against social injustice and creating a communal identity based on charity, respect and equality. Also it takes the form of calling people with the community to enjoin good and forbid evil.
- Finally, the combative aspect of jihad is in the form of a just war to be used against aggression or to fight forces of tyranny and evil oppression, and, even then, to observe the strict limits of conduct prescribed by Islam that preserves the life of innocents and the sanctity of the environment.
- Islam rejects all forms of terrorism, extremism, fanaticism and fundamentalism. The religion of Islam guarantees the sanctity of life (the life of a non-Muslim is considered as sacred as that of a Muslim), honor, property, and freedom to embrace and practice any religion they freely choose, and all other conducts as long as those conducts do not hurt others. To terrorize people or spread fear in any society or hurt others; all are considered major sins in Islam; Allah prescribed severe punishments for those who are involved in such actions.
• Women in Islam
Islam looks at the woman as an equal, mature and capable partner of a man, without whom a family cannot exist and teaches that men and women are all the creation of Allah, existing on a level of equal worth and value.
In some societies women are treated according to ancestral customs and tribal tradition, but in Islam they are treated with full respect and honor. Islam preserves women's honor and dignity, and requires that she must be treated with respect and honor. Her femininity should not be exploited in any way, rather she is to be regarded and treated as human individual whose sexuality does not enter into her relationship with any person other than her husband.
In Islam marriage cannot take place unless the female freely agrees to it and a dowry is given to her. Islam puts priorities for the husbands and wives. The responsibility for providing for the family is on the husband, while the responsibility to care for the house and raising the children is on the wife. These are the main priorities, but cooperation between the husband and the wife is required and highly recommended.
For both males and females, Islam requires that they wear proper, decent, modest, and clean clothes.
Muslim women also are instructed by Allah in the Quran to wear as a minimum Hijab (head covering). At home, with her immediate family like her husband children, brothers, uncles, grandfathers and other males (family members who are forbidden to them to marry her), and with other women, a Muslim woman may take her outer garments off, and be free to beautify herself as she wants. Unlawful clothing and adornment:
-Tight clothing, transparent clothing, clothes that expose those parts of the body which are sexually attractive, extravagant clothes, swim suits, makeup or perfume in public, wigs and hairpieces, gold and silk prohibited to Men only, but lawful for Women.
Generally in Islam, women's beauty and sexual attributes are not for public display.
• Traditions Interfering with Islam
The adherence to Islam (as with other religions) varies with the strength of the beliefs of the people. Sometimes culture and traditions interfere with religion, or even overshadow the religion. Some people claim that something in their culture or tradition is part of the religion, when it is not. Or do things that have no justification in Islam and are prohibited; yet that gets portrayed by others as the tenets of the religion of Islam.
Also the beliefs and practices of Muslims should not be judged according to the beliefs and the laws of other religions since some lawful practices of one religion can be portrayed by other religion as unlawful or even wrong.
Sometimes a conduct of certain people can be offensive to others and vice versa in spite of the fact that this conduct is not meant to offend others. For example Islam commands Muslims to lower their eyes when they are talking to people out of respect and honor for the others. This can be offending to other cultures where eye contact is very important when communication.
To live in peace and harmony in this world, one should realize that people were created differently and vary in the colors of their skin, their languages, and in their religions, cultures, and traditions. Some people may be different, but it does not mean that they are bad or evil.
No. Sharia Law is incompatible with Democracy as practiced in the majority of non-Islamic nations in that its doctrine leaves no no room forr an independent Judicial Branch.
The problem with this question is that there is not one unified consensus among Muslims as to what the proper or strict application of Sharia law is. That being said, there are some Muslim-majority countries that enforce far fewer of the religious requirements on their populaces than other Muslim-majority countries such as: Turkey, Tunisia, Indonesia, and Morocco.
They provide the true faith, the good morals, and the proper way of life.
Thank you so much the site really helps me with social studies.
Before, the Europe passed through the Dark Ages, without laws or simply lawless. During that time, Islam came and radiated its light throughout the neighbring Europe and Asia.
To make the long story short, the American laws are very much an influence of Islamic laws. Check it fro the history of Islam how it influenced the whole world.
Imam Bukhari was born on July 20, 810.
Shaykh Muhammad ibn Saalih al-'Uthaymeen (may Allaah have mercy on him) was asked about the ruling on giving zakaat al-fitr to poor relatives.
He replied: It is permissible to give zakaat al-fitr and the zakaah of one's wealth to poor relatives, and indeed giving it to relatives is better than giving it to strangers, because giving it to relatives is both charity and upholding the ties of kinship. But that is subject to the condition that by giving it he is not protecting his wealth, which would be the case if the poor person is one on whom he is obliged to spend. In that case it is not permissible for him to meet the other person's needs with any of his zakaah, because if he does that then he is saving his wealth with what he gives of zakaah, and that is not permissible or allowed. But if he is not obliged to spend on him, then he may give his zakaah to him, and in fact giving his zakaah to him is better than giving it to a stranger, because the Prophet (peace and blessings of Allaah be upon him) said: "Your charity given to a relative is both charity and upholding the ties of kinship." End quote. Majmoo' Fataawa al-Shaykh Ibn 'Uthaymeen (18/question no. 301).
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Sharia is the sacred law of Islam. All Muslims believe Sharia is God's law, but they have differences among themselves as to exactly what it entails. Modernists, traditionalists and fundamentalists all hold different views, as do adherents to different schools of Islamic thought and scholarship. Different countries and cultures have varying interpretations of Sharia as well.
Shariah is based on the Quran, on the sayings and examples set by the Islamic Prophet Muhammad in the Sunnah, and, according to some, on the Hadith, which are reports by others concerning the words and deeds of Muhammad.
Islamic laws are the Sharia laws which are based on the Holy Quran
and based on prophet Muhammad (PBUH) sunnah (sayings and practices)
Sharia law is Islamic law founded on rules from the Quran and Hadith.
Divorce instruction according to Quran, Surah 65:1-6.AnswerIn Islam, there is something called Al-Esma which is the right to divorce. Only one spouse could have this and its usually the husband unless she asks for it when they marry. whoever has Al-Esma can divorce by saying the word, I divorce you. Saying it a million times at the same time all counts as one "divorce" attempt. After that, a certain amount of time have to pass (months) before signing the legal papers and go different ways. This time is giving to reconsider. If they decided to go through with the divorce then it becomes final. they can't marry each other again after until she marries another man and devorces again. If they decide not to go through with the devorce, they can choose to stay married. But they only have two chances to take each other back and resume the marrage. If it happens twice, the third time is final whether they like it or not.
After they devorce, The husband pays allomony for the wife only if she's pregnant or they have kids (if she wanted his money I guess she should've stayed married to the guy lol). Also, the assets are not divided between them, whatever you bring in to the marrage you take with you and what you earn during is yours. I guess this system is best to keep the spouses rights during the marriage and also give the marriage every chance to succeed and think long and hard before getting a devorce.
Well, the Shariah is based on the Qu'ran and the Sunnah. It also teaches proper conduct and things that the two don't.
The Islamic law code is the Qoran. It teaches and guides you to Worship God and to follow the Teachings of the Prophet, to be a good human being, follow the righteous path so as to achieve the ultimate goal and reward which is a place in Heaven in the hereafter. This is the reason why it influences Muslim life,
Sharia guides all aspects of Muslim life including daily routines, familial and religious obligations, and financial dealings. It is derived primarily from the Quran and the Sunna--the sayings, practices, and teachings of the Prophet Mohammed. So it is indeed practiced by Muslims, not just in the US, but around the world. In the sense that sharia is the law of the land, then no, it is not.
To Christians, they can read the Commandments given to Moses in the Old Testament. This is almost the same, but Christians are allowed to interpret these as said in a time and context and adapt these to what they consider correct today. Muslims may do the same and may elect their priests to pass judgment. The Bible say that a limb should be cut off to the thief, so does the Koran. So, in some countries, you risk losing a finger should you be caught stealing.
US law will also consider stealing to be wrong, since it shares the same values. But the consequence - the judgment passed has been determined by politicians over the years, and judges have passed sentences to keep others from stealing.
Islamic law is derived from Islam for the Muslims. The USA have got their own law according to their own faith and traditions.
Zakat is an obligatory duty for every Muslim if he/she is not poor. The purpose of zakat is so that it ensures that the poor are being given money so they can eat and live. Zakat is at least 2.5% of your annual earnings that should be given. Its a blessing because people are being KIND and HELPFULL to those who are poor and blessing them with food, money, etc.
Thus their are very little inconsiderate people.
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