The Quran curses those who commit blasphemy and promises blasphemers humiliation in the Hereafter.[5] However, whether any Quranic verses prescribe worldly punishments is debated: some Muslims believe that no worldly punishment is prescribed while others disagree.[6][7] The interpretation of hadiths, which are another source of Sharia, is similarly debated.[8][6] Some have interpreted hadith as prescribing punishments for blasphemy, which may include death, while others argue that the death penalty applies only to cases where perpetrator commits treasonous crimes, especially during times of war.[9] Different traditional schools of jurisprudence prescribe different punishment for blasphemy, depending on whether the blasphemer is Muslim or non-Muslim, a man or a woman.[7]
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According to several hadiths, Muhammad ordered a number of enemies executed "in the hours after Mecca's fall". One of those who was killed was Ka'b ibn al-Ashraf, because he had insulted Muhammad.[23]
A variety of punishments, including death, have been instituted in Islamic jurisprudence that draw their sources from hadith literature.[6][18] Sources in hadith literature allege that Muhammad ordered the execution of Ka'b ibn al-Ashraf.[23] After the Battle of Badr, Ka'b had incited the Quraysh against Muhammad, and also urged them to seek vengeance against Muslims. Another person executed was Abu Rafi', who had actively propagandized against Muslims immediately before the Battle of Ahzab. Both of these men were guilty of insulting Muhammad, and both were guilty of inciting violence. While some[who?] have explained that these two men were executed for blaspheming against Muhammad, an alternative explanation[according to whom?] is that they were executed for treason and causing disorder (fasad) in society.[6]
Muhammad declared that there shall be no punishment for murdering anyone who disparages, abuses or insults him (tashtimu, sabb al rasool).[6] One hadith[24][6] tells of a man who killed his pregnant slave because she persisted in insulting Muhammad. Upon hearing this, Muhammad is reported to have exclaimed: "Do you not bear witness that her blood is futile!" (anna damah hadarun) This expression can be read as meaning that the killing was unnecessary, implying that Muhammad condemned it.[6] However, most hadith specialists interpreted it as voiding the obligation of paying the blood money which would normally be due to the woman's next of kin.[6] Another hadith reports Muhammad using an expression which clearly indicates the latter meaning:[6]
According to certain hadiths, after Mecca's fall Muhammad ordered a number of enemies executed. Based on this early jurists postulated that sabb al-Nabi (abuse of the Prophet) was a crime "so heinous that repentance was disallowed and summary execution was required".[53]
Sahih Bukhari PDF with translations in different languages is available on this portal. Read the hadith book along with the free PDF download option. You can also read this PDF in your browser without any hassle. This page is created to help people who are searching for Sahih Bukhari PDF translations.
Sahih Bukhari PDF has a vast number of hadiths. After Quran, Muslims take guidance from Hadith. Imam Muhammad al-Bukhari (Peace and Blessings of Allah Be Upon Him) compiled the book and gathered thousands of hadiths on different topics. In total, there are 99 chapters and 7,558 hadiths in Sahih Bukhari.
The Sahih Bukhari PDF online has Ahadiths related to different areas of our life. You can read all Ahadees from the large collection of Bukhari Shareef. The best part is that all hadiths are categorized in different books so you can view them according to the topic of your interest. You can also download all Volumes or Jilds of Sahih Al Bukhari and can read them offline at your convenience.
Being a Muslim, it is good for you to learn the meaning of hadiths narrated by Prophet Muhammad (Peace Be Upon Him). However, it will allow you to understand the true meaning and context of each Hadith. On our website, you can read Sahih Bukhari PDF in different languages English, Urdu, Hindi, and Bangla.
But a reading of this hadith shows that the girl in question was not a minor because the word used to describe her is bikran, which means a grown-up, unmarried girl. Also, there is no mention of puberty in the report. Therefore, the concept of Khiyar-al Buloogh is bad in law as it is based on a false premise. In short, there is no authentic statement of the Prophet justifying child marriage and hence, the question of his advising any minor to wait until puberty to exercise her right to divorce simply does not arise.
The problem with the present day Islamic law is that most of it is not based on the spirit of the Quran. This is because of the belief of Muslim theologians (particularly the Salafi ideologues, commonly known as the Wahabis) that hadiths have an overriding effect on the Quran. One such preacher Abu Ammar Yasir Qadhi has the temerity to write in his book, An Introduction to the Sciences of the Quran, that the Sunnah of the prophet can abrogate the Quran.
The truth is that the Quran being the locus classicus of Islam, no authority can supersede it. Even the Prophet was commanded to judge by it (4:105, 5:49, 6:50, and 7:203). Furthermore, as the Quran claims to be a guide for all periods, it supports the notion that any law formulated on the basis of its framework has to evolve from time to time. For this to happen, the doors of ijthihad (independent interpretation) must be reopened and the entire corpus of hadiths must be re-evaluated, to discredit such hadiths that are antithetical to the spirit of justice, equity and fairness embodied in Quranic universalism.
2) She CAN read/recite the Quran.This is the opinion of Ibn Taymiyyah, ibn Qayyim, Imam Malik, Bukhari, and one opinion of Imam Ash Shafii as well as many other scholars. Their argument is that the hadith mentioned above is Daeef (weak). In fact, the hadith is considered weak by almost all scholars of Hadith and therefore cannot be used in order to make a fiqh ruling. So women may recite or read the Quran, either from memory or from the Quran mushaf (book) itself. 2ff7e9595c
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