أبو فاطمة المحمدي

Both Sunnis and Qadiyanis are equal in heresy. A believer must not be either of them.

Paradise is only for those Shi'i Muslims who practise piety and good deeds: لَٰكِنِ الَّذِينَ اتَّقَوْا رَبَّهُمْ لَهُمْ جَنَّاتٌ تَجْرِي مِن تَحْتِهَا الْأَنْهَارُ خَالِدِينَ فِيهَا نُزُلًا مِّنْ عِندِ اللَّهِ وَمَا عِندَ اللَّهِ خَيْرٌ لِّلْأَبْرَارِ But those who have taqwa of their Lord will have Gardens with rivers flowing under them, remaining in them timelessly, for ever: hospitality from Allah. What is with Allah is better for those who are truly good. (3:198) تِلْكَ حُدُودُ اللَّهِ وَمَن يُطِعِ اللَّهَ وَرَسُولَهُ يُدْخِلْهُ جَنَّاتٍ تَجْرِي مِن تَحْتِهَا الْأَنْهَارُ خَالِدِينَ فِيهَا وَذَٰلِكَ الْفَوْزُ الْعَظِيمُ These are Allah´s limits. As for those who obey Allah and His Messenger, We will admit them into Gardens with rivers flowing under them, remaining in them timelessly, for ever. That is the Great Victory. (4:13)

Talk about a confused, ridiculous fellow:

Your super-eyes should be able to see me right now, I guess. If you can see what has no shape, image, form or body, you should be able to see all things. Isn't it? Now, getting back to your ridiculous submission: Perhaps, you forgot that the "feet" are conjoined to the "heads" in the verse - which means that they both have the same hukm. So, you have to wipe your feet also WITHOUT washing them.

Did you read what you wrote? You really have a huge talent for making ridiculous statements. I still remember your claim that your eyes can see something which has no image, form or body. These are why I no longer take you seriously.

That is a plainly ridiculous argument. Whoever makes that claim should bring us other similar examples from the Qur'an. Besides, it contradicts this report cited by Ibn Kathir in his Tafsir under the Verse of Wudu: وقال ابن جرير : حدثنا علي بن سهل ، حدثنا مؤمل حدثنا حماد حدثنا عاصم الأحول ، عن أنس قال : نزل القرآن بالمسح ، والسنة الغسل . وهذا أيضا إسناد صحيح . Ibn Jarir - 'Ali b. Sahl - Muammal - Hammad - 'Asim al-Ahwal - Anas: The Qur'an was revealed with wiping, and the Sunnah is to wash." And this chain is also sahih. Anas here expresses the root of this great Sunni confusion.

Akhi, they just want to force the verse to agree with their contradictory ahadith!

There are two mutawatir recitations of that word in the verse: arjulakum and arjulikum. Both of them are mutawatir, and both of them are correct. The term arjulikum leaves absolutely no room for manipulation: it means wiping, and there is absolutely no way to play games with it. So, Sunnis are confused. Does the same verse contradict itself through its dual recitations? Instead of agreeing with the obvious - that both terms have the same meaning - Sunnis try to play games with the meaning of "wipe." So, they claim that to "wipe" means to "wash lightly." However, they have forgotten that the same verse has mentioned "wipe" twice: يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا قُمْتُمْ إِلَى الصَّلَاةِ فَاغْسِلُوا وُجُوهَكُمْ وَأَيْدِيَكُمْ إِلَى الْمَرَافِقِ وَامْسَحُوا بِرُءُوسِكُمْ وَأَرْجُلَكُمْ إِلَى الْكَعْبَيْنِ وَإِن كُنتُمْ جُنُبًا فَاطَّهَّرُوا وَإِن كُنتُم مَّرْضَىٰ أَوْ عَلَىٰ سَفَرٍ أَوْ جَاءَ أَحَدٌ مِّنكُم مِّنَ الْغَائِطِ أَوْ لَامَسْتُمُ النِّسَاءَ فَلَمْ تَجِدُوا مَاءً فَتَيَمَّمُوا صَعِيدًا طَيِّبًا فَامْسَحُوا بِوُجُوهِكُمْ وَأَيْدِيكُم مِّنْهُ مَا يُرِيدُ اللَّهُ لِيَجْعَلَ عَلَيْكُم مِّنْ حَرَجٍ وَلَٰكِن يُرِيدُ لِيُطَهِّرَكُمْ وَلِيُتِمَّ نِعْمَتَهُ عَلَيْكُمْ لَعَلَّكُمْ تَشْكُرُونَ O you who have faith! When you stand up for prayer, wash your faces and your hands up to the elbows, and wipe a part of your heads and your feet, up to the ankles. If you are junub, purify yourselves. But if you are sick, or on a journey, or any of you has come from the toilet, or you have touched women, and you cannot find water, then make tayammum with clean ground and wipe a part of your faces and your hands with it. Allah does not desire to put you to hardship, but He desires to purify you, and to complete His blessing upon you so that you may give thanks. Are we to wash lightly in tayammum too?

What then about the Prophet's (peace be upon him and his family) understanding of that verse? The Messenger of Allah himself stated that the verse commands the WIPING of the feet, according to this sahih Sunni hadith recorded by Imam Abu Dawud in his Sunan, vol. 2, p. 358, # 858: حدثنا الحسن بن علي حدثنا هشام بن عبد الملك والحجاج بن منهال قالا حدثنا همام حدثنا إسحق بن عبد الله ابن أبي طلحة عن علي بن يحيى بن خلاد عن أبيه عن عمه رفاعة بن رافع بمعناه قال فقال رسول الله صلى الله عليه وسلم إنها لا تتم صلاة أحدكم حتى يسبغ الوضوء كما أمره الله عز وجل فيغسل وجهه ويديه إلى المرفقين ويمسح برأسه ورجليه إلى الكعبين Al-Hasan b. 'Ali - Hisham b. 'Abd al-Malik and al-Hajjaj b. Minhal - Hammam - Ishaq b. 'Abd Allah b. Abi Talhah - 'Ali b. Yahya b. Khallad - his father - his uncle, Rifa'ah b. Rafi, with similar meaning (as the previous hadith): The Messenger of Allah, peace be upon him, said: "The salat of one of you is not complete until he perfects the wudu as Allah the Most High has ordered him: he washes his face and his hands until the elbows, and he wipes his head and his feet until the ankles." Shaykh al-Albani grades it "sahih." Here, the Prophet explicitly and clearly gives us the tafsir of that verse: it commands that the feet must be wiped. Whoever does not do this has a defective wudu. This is a moot point. The conjunction in Arabic may conjoin the two conjuncts in both their hukm (ruling) and their grammar, or may conjoin them in their hukm (ruling) only without the grammar. Both functions of the coordinating conjunction "wa" are in the Qur'an. For instance, this verse contains the same grammatical format as that of the Verse of Wudu: وَأَذَانٌ مِّنَ اللَّهِ وَرَسُولِهِ إِلَى النَّاسِ يَوْمَ الْحَجِّ الْأَكْبَرِ أَنَّ اللَّهَ بَرِيءٌ مِّنَ الْمُشْرِكِينَ وَرَسُولُهُ فَإِن تُبْتُمْ فَهُوَ خَيْرٌ لَّكُمْ وَإِن تَوَلَّيْتُمْ فَاعْلَمُوا أَنَّكُمْ غَيْرُ مُعْجِزِي اللَّهِ وَبَشِّرِ الَّذِينَ كَفَرُوا بِعَذَابٍ أَلِيمٍ The conjunction has conjoined them in hukm only, and not in grammar. This is exactly what we have in the Verse of Wudu also. Basically, the Ahl al-Sunnah have no argument, with regards to the Verse of Wudu - neither textual nor grammatical.

Well, Sunnis have never been able to quote a single reliable report from their own books about Abu Talib's kufr. Moreover, no Sunni has ever been able to show us any report of Abu Talib worshipping idols either.

The Salafi scholar, Shaykh 'Ali b. 'Abd al-Qadir al-Saqqaf, has investigated the chains of both versions of Hadith al-Thaqalayn and these are his conclusions. First, he states: جاء حديث الثَّقلين بلفظ: ((... كتاب الله، وعِترتي أهلَ بيتي)) عن جمْعٍ من الصَّحابة؛ منهم: علي بن أبي طالب، وأبو سعيد الخُدري، وجابر بن عبد الله، وجُبَير بن مُطعِم، وحُذيفة بن أَسيد، وزَيد بن أرقمَ، وزيد بن ثابت، وعبد الله بن حَنطب، ونُبَيط بن شُرَيط، (رضي الله عنهم أجمعين)، بألفاظٍ مختلفة - كما سيأتي. Hadith al-Thaqalayn is narrated with the wording (( ... the Book of Allah, and my descendants my Ahl al-Bayt)) by a number of the Sahabah, including: (1) 'Ali b. Abi Talib, (2) Abu Sa'id al-Khudri, (3) Jabir b. 'Abd Allah, (4) Jubayr b. Mut'im, (5) Hudhayfah b. Usayd, (6) Zayd b. Arqam, (7) Zayd b. Thabit, (8) 'Abd Allah b. Hantab, and (9) Nubayt b. Shurayt, may Allah be pleased with them all, with different wordings, as shall be discussed soon. The hadith has also been narrated by Abu Dharr. Shaykh al-Saqqaf seems to have missed his report. It has been narrated by others as well. But, the bottom-line is: the hadith is mutawatir as you can see. Then, the Salafi shaykh discusses the other hadith: وجاء بلفظ: ((كِتَابَ الله، وسُنَّتي))، أو: ((... وسُنَّة نبيِّه)) عن جمْع من الصَّحابة أيضًا؛ منهم: عُمر بن الخطَّاب، وعبد الله بن عمر، وعبد الله بن عبَّاس، وأبو هُريرَة، وأبو سعيد الخدريُّ، وأنس بن مالك، وعبد الله بن أبي نَجيحِ، وعُروة بن الزُّبير، وعَمرو بن عوف المـُزَني، وموسى بن عُقبةَ، وناجية بن جُنْدُب، (رضي الله عنهم أجمعين)، بألفاظٍ مختلفة - كما سيأتي. It has been narrated with the wording ((the Book of Allah and my Sunnah)) or ((... and the Sunnah of His Prophet) by a number of the Sahabah also, including: (1) 'Umar b. al-Khattab, (2) 'Abd Allah b. 'Umar, (3) 'Abd Allah b. 'Abbas, (4) Abu Hurayrah, (5) Abu Sa'id al-Khudri, (6) Anas b. Malik, (7) 'Abd Allah b. Abi Najih, (8) 'Urwah b. al-Zubayr, (9) 'Amr b. 'Awf al-Muzani, (10) Musa b. 'Uqbah and (11) Najiyyah b. Jundub, may Allah be pleased with them all, with different wordings, as shall be discussed soon. As you can see, this is mutawatir too.

We believe - in line with our authentic reports - that he recited his shahadah discreetly and hid his Islam in order to make it possible for himself to continue to exert influence on the Makkan pagans and thereby protect the Prophet (peace be upon him and his family) from their harm.

Have you forgotten that Allah revealed this ayah (2:6) about him and his followers: إِنَّ الَّذِينَ كَفَرُوا سَوَاءٌ عَلَيْهِمْ أَأَنذَرْتَهُمْ أَمْ لَمْ تُنذِرْهُمْ لَا يُؤْمِنُونَ As for those who are kafir, it makes no difference to them whether you warn them or do not warn them, they will not have iman. So, how did Abu Sufyan have iman?

They are generally those who believe that iman (faith) is static, and does not increase or decrease. So, once a person becomes a mumin, no matter the crimes or sins he commits, his iman remains static at 100%. The Murji'ah were the prototype Sunnis. They believed that no matter the crimes a Sahabi committed, he was still a perfect mumin. So, they said "radiyallah 'anhu" for all Sahabah indiscriminately, despite knowing that some of them committed mass murder and rebellion. Does any of these sound familiar? Well, the modern Murjiah have limited that belief to the Sahabah only. To them, a Sahabi remained a mumin, no matter the crimes or sins he committed. The original Murjiah, by contrast, applied that belief to all Muslims indiscriminately. And one of the most well-known prototypical Murjiah was Abu Hanifah.

It is simple logic: 1st Premise: Abu Sufyan is considered, by all Sunnis, to have been a Sahabi. 2nd Premise: Sunnis love all the Sahabah indiscriminately. CONCLUSION: Therefore, Sunnis love Abu Sufyan.

Ibn Khaldūn, in full Walī al-Dīn ʿAbd al-Raḥmān ibn Muḥammad ibn Muḥammad ibn Abī Bakr Muḥammad ibn al-Ḥasan Ibn Khaldūn (born May 27, 1332, Tunis [Tunisia]—died March 17, 1406, Cairo, Egypt), the greatest Arab historian, who developed one of the earliest nonreligious philosophies of history, contained in his masterpiece, the Muqaddimah (“Introduction”). He also wrote a definitive history of Muslim North Africa. http://global.britannica.com/biography/Ibn-Khaldun Abd al-Rahman ibn Khaldun, the well known historian and thinker from Muslim 14th-century North Africa, is considered a forerunner of original theories in social sciences and philosophy of history, as well as the author of original views in economics, prefiguring modern contributions. In the following detailed and documented article, Muhammad Hozien outlines the bio-bibliography of Ibn Khaldun and presents insights into his theories, especially by comparing his analysis with that of Thucydides, and by characterizing Ibn Khaldun's view on science and philosophy. http://muslimheritage.com/article/ibn-khaldun-his-life-and-works Ibn Khaldun, considered the greatest Arab historian, is also known as the father of modern social science and cultural history. http://sunnahonline.com/library/biographies/371-ibn-khaldun Abd al-Rahman ibn Muhammad ibn Khaldun (1332-1406) was an Arab historian, philosopher, and statesman whose treatise, the Muqaddima, in which he pioneered a general sociological theory of history, shows him as one of the most original thinkers of the Middle Ages. http://biography.yourdictionary.com/abd-al-rahman-ibn-muhammad-ibn-khaldun Abu Zayd ‘Abd al-Rahman ibn Muhammad ibn Khaldun al-Hadhrami, 14th-century Arab historiographer and historian, was a brilliant scholar and thinker now viewed as a founder of modern historiography, sociology and economics. http://archive.aramcoworld.com/issue/200605/ibn.khaldun.and.the.rise.and.fall.of.empires.htm

Here is another one, from Dr. 'Adnan Ibrahim: I have made a rough, translated transcript of his words: To Allah we belong, and to Him we shall return. Ahl al-Bayt, O brothers, whom we pray for in every salat. I pray for Muhammad and the family of Muhammad. This Ummah did not relent in expelling them, in ostracizing them, in slaughtering. And they (i.e. this Ummah) committed atrocities against them. They (i.e. this Ummah) hid their (i.e. the Ahl al-Bayt’s) teachings, and they waged war against even mentioning them and their names, O brothers! An Imam, like Imam ‘Ali, peace be upon him. And who is the like of ‘Ali? The gate of the city of knowledge, and the brother of the Messenger of Allah, who stayed with him right from the beginning till he buried him in his noble grave, did not narrate from him, as stated by Ibn Hazm, except fifty hadiths, and in the two Sahihs he has (only) twenty of them. Imam ‘Ali died in 40 Hijri, and before that, he lived 13 years in Makkan, Muhammadan Islam. This made 53 years. And before Islam, he was brought up by the Messenger of Allah, and he drank his milk of knowledge and judgment. He narrated twenty hadiths in the two Sahihs, and fifty hadiths overall, as Ibn Hazm said. Yet, there are other people, who were with the Messenger of Allah for one year, or two years, or three years, and they narrated thousands of hadiths. Where are the hadiths of al-Hasan, peace be upon him, who was martyred by poisoning in 48 Hijri? Where are the hadiths of al-Husayn, who was martyred unjustly and in a criminal manner by the Umayyads in 61 Hijri? Where are the hadiths of Abu ‘Abdillah? Where are the hadiths of the family of Muhammad?

Your entire case is very weak, brother: 1. Your attempt to re-define the word "breastfeed" has woefully failed. 2. Your attempt to use the fabricated report of al-Waqidi has woefully failed. Now, your new argument is that it was a special case for Salim. But, the second hadith which I quoted in the OP rejects that: It was narrated from 'Aishah that the Prophet entered upon her and there was a man with her. He said: "Who is this?" She said: "This is my brother." He said: "Look at whom you allow to enter upon you, because the breastfeeding (that makes a person Mahram) is that which satisfies hunger." (Sahih) Why did the Prophet (peace be upon him and his family) mention this ruling to Umm al-Muminin 'Aishah when he found a man with her? Secondly, where is it stated in any hadith that the issue was a special case for Salim? Could you show us the statement of the Prophet where he has said that? And, do not think I have quoted all the ahadith I have on this topic yet.

The hadith from Sahih al-Bukhari shows that the verse was revealed before Abu Talib's death: حَدَّثَنَا مَحْمُودٌ، حَدَّثَنَا عَبْدُ الرَّزَّاقِ، أَخْبَرَنَا مَعْمَرٌ، عَنِ الزُّهْرِيِّ، عَنِ ابْنِ الْمُسَيَّبِ، عَنْ أَبِيهِ، أَنَّ أَبَا طَالِبٍ، لَمَّا حَضَرَتْهُ الْوَفَاةُ دَخَلَ عَلَيْهِ النَّبِيُّ صلى الله عليه وسلم وَعِنْدَهُ أَبُو جَهْلٍ فَقَالَ ‏"‏ أَىْ عَمِّ، قُلْ لاَ إِلَهَ إِلاَّ اللَّهُ‏.‏ كَلِمَةً أُحَاجُّ لَكَ بِهَا عِنْدَ اللَّهِ ‏"‏‏.‏ فَقَالَ أَبُو جَهْلٍ وَعَبْدُ اللَّهِ بْنُ أَبِي أُمَيَّةَ يَا أَبَا طَالِبٍ، تَرْغَبُ عَنْ مِلَّةِ عَبْدِ الْمُطَّلِبِ فَلَمْ يَزَالاَ يُكَلِّمَانِهِ حَتَّى قَالَ آخِرَ شَىْءٍ كَلَّمَهُمْ بِهِ عَلَى مِلَّةِ عَبْدِ الْمُطَّلِبِ‏.‏ فَقَالَ النَّبِيُّ صلى الله عليه وسلم ‏"‏ لأَسْتَغْفِرَنَّ لَكَ مَا لَمْ أُنْهَ عَنْهُ ‏"‏‏.‏ فَنَزَلَتْ ‏{‏مَا كَانَ لِلنَّبِيِّ وَالَّذِينَ آمَنُوا أَنْ يَسْتَغْفِرُوا لِلْمُشْرِكِينَ وَلَوْ كَانُوا أُولِي قُرْبَى مِنْ بَعْدِ مَا تَبَيَّنَ لَهُمْ أَنَّهُمْ أَصْحَابُ الْجَحِيمِ‏}‏ وَنَزَلَتْ ‏{‏إِنَّكَ لاَ تَهْدِي مَنْ أَحْبَبْتَ‏} Narrated Al-Musaiyab: When Abu Talib was in his death bed, the Prophet (ﷺ) went to him while Abu Jahl was sitting beside him. The Prophet (ﷺ) said, "O my uncle! Say: None has the right to be worshipped except Allah, an expression I will defend your case with, before Allah." Abu Jahl and `Abdullah bin Umaiya said, "O Abu Talib! Will you leave the religion of `Abdul Muttalib?" So they kept on saying this to him so that the last statement he said to them (before he died) was: "I am on the religion of `Abdul Muttalib." Then the Prophet said, " I will keep on asking for Allah's Forgiveness for you unless I am forbidden to do so." Then the following Verse was revealed:-- "It is not fitting for the Prophet (ﷺ) and the believers to ask Allah's Forgiveness for the pagans, even if they were their near relatives, after it has become clear to them that they are the dwellers of the (Hell) Fire." (9.113) The other Verse was also revealed:-- "(O Prophet!) Verily, you guide not whom you like, but Allah guides whom He will ......." (28.56) Interestingly, Chapter 28 seems to have actually been revealed long BEFORE Abu Talib's death. It is said that it was revealed during the middle stage of the Prophet's stay in Makkah: As mentioned in the introduction to Surah An-Naml, according to Ibn Abbas and Jabir bin Zaid, Surahs Ash-Shu'ara, An-Naml and Al-Qasas were revealed one after the other during the middle stage of the Prophet's residence at Makkah. Abu Talib died at the last stage, immediately before the Hijrah.

Bro @aansoogas apparently disagrees with you. He clearly accepts that the breast milk of Sunni wives are halal for all men.

Here is one from Ibn Khaldun's Muqaddimah, vol. 1, p. 446: وشذ أهل البيت بمذاهب ابتدعوها وفقه انفردوا به وبنوه على مذهبهم في تناول بعض الصحابة بالقدح وعلى قولهم بعصمة الائمة ورفع الخلاف عن أقوالهم وهي كلها أصول واهية وشذ بمثل ذلك الخوارج ولم يحتفل الجمهور بمذاهبهم بل أوسعوها جانب الانكار والقدح فلا نعرف شيئا من مذاهبهم ولا نروي كتبهم ولا أثر لشئ منها إلا في مواطنهم فكتب الشيعة في بلادهم وحيث كانت دولتهم قائمة في المغرب والمشرق واليمن والخوارج كذلك The Ahl al-Bayt deviated through opinions which they innovated, and jurisprudence (fiqh) which they alone practised. They based it upon their dogma requiring the criticism of some of the Sahabah, and upon their declaration of the infallibility of the Imams and the inadmissibility of differences in their statements. All these are futile principles. The Kharijites similarly deviated. The majority did not care for their opinions, but greatly disapproved of them and criticized them. Therefore, we do not know anything from their opinions and we do not transmit their books. No trace of anything in them exists except in their regions. So, the books of the Shi'ah are in their countries and wherever their governments existed, in the West, the East, and in the Yemen. The same applies to the Kharijites.

Wa 'alaikum salam, Akhi, could you please point out exactly where I have assaulted Sunni beliefs in this thread? I have merely quoted their authentic ahadith along with commentaries of their scholars, and I have encouraged them to revive a "sunnah" which has died amongst them. How is that an "assault"? So, do you advocate that married Shi'i women should be breastfeeding adults other than their husbands too? Are you saying that the breast milk of married Shi'i women are halal for all men? Brother, please point out the insult in the thread and I will insha Allah apologize for it, if it really is an insult.

Is that your interpretation of the two verses I quoted? Anyway, Shaykh al-Jaziri, the well-known Sunni jurist who wrote "Islamic Jurisprudence According to the Four Sunni Schools", in the same book, also defines the literal meaning of the word as "to suck the breast": الرضاع - بفتح الراء وكسرها - ويقال : رضاعة - بفتح الراء وكسرها - أيضا معناه في اللغة أنه اسم لمص الثدي . And, talking of fatwas, let me remind you of this weird submission of yours: Well, this Salafi fatwa has used both words together, and they refer to breastfeeding in its literal sense, as explained above: للزوج أن يستمتع بزوجته بما يشاء ، ولم يحرم عليه إلا الإيلاج في الدبر ، والجماع في الحيض والنفاس ، وما عدا ذلك فله أن يستمتع بزوجته بما يشاء كالتقبيل والمس والنظر وغير ذلك . وحتى لو رضع من ثديها ، فهو داخل في الاستمتاع المباح ، ولا يقال بتأثير اللبن عليه ؛ لأن رضاع الكبير غير مؤثر في التحريم ، وإنما الرضاع المؤثر هو ما كان في الحولين . Also, this is another fatwa cited on the same Salafi forum: Yet this is was Imam Al-Albani says: http://www.youtube.com/watch?v=115gFzpaVx0 beginning form min: 3:40 1. He says the Hukm was not PARTICULLARY for Salim it is for every Muslim. There is no DALIL he says to restrict it to Salim r.a. This is also the opinion of Ibn Taymiyyah r.h. I thought this was only Aishas r.a. opinion?! 2. He says his personal opinion is that an adult can be brestfeed by a nonmahram woman. 3. He even says that there is no objection to suckle DIRECTLY from the nipples of the breast for this isn't shahwati (sexual) How it isn't sexual????????? besides how can a grown man suck DIRECTLY from the nipples of a non mahram???? Did I get it right? Then, this is added: CORRECTION! wrong video! here the correct reference: http://www.youtube.com/watch?v=4Xvqu...eature=related beginning form min: 4:50 very disturbing Insha Allah I got it wrong our my mafhoum is wrong. Note this submission also: ALSO before Imam Al ALbani r.h. you can see shaikh huweini who completely refutes what brother Abdulwahhab and others said to me. he says the matn is the proof that she gave him her breast not in a cup (hadith with a cup are ALL weak). The poster reiterates again: keep in mind imam alalbani r.h (as far as I understood) said there is no sexual desire ANYWAY by sucking at the tits of a non mahram GROWN woman thus its absolutely fine! This is very disturbing to me and where shall I clarify this if not with muslims brothers who have knowledge? Then, in case you are unable to watch the video, a rough translated narration (apparently interpolated with the translator's exclamations) is provided in that thread: 5:15 he basically says:"A woman i.e. the Sahabiyah (apparenly) behind her Hijaab, passing a cup of her breastmilk to Salim (RA), if this was the case, i.e. if this is what she understand (as some people today understand and try to claim she gave him mild in a cup!) WHY WAS SHE SHOCKED when Rasulullah (SAWS) said:"BREAST FEED HIM"! She definately understood that she shall literally give him (Salim) her breast. For according to: -The arabic language -according to the shari3a -and customs irdha3 means LITERALLY to breast feed someone, it can NEVER BE UNDERSTOOD as drinking breast feed in a cup etc. NEVER! Then the shaikh said that the sahabiyyah gave the GROWN MAN SALIM who is BEARDED five times her breast (5 RADH3AT)! Now this makes all no sense at all wallahu a3lam. For Abu Hudhayfa her husband was jeleous for the boy who grown up in her house and who was not their son i.e. Salim was a GROWN man now. The Sahabiya explains her problem to the Prophet (SAWS), and he says BREAST FEED HIM. She gets shocked because ridha3 means LITERALLY breast feeding, nothing else. All Ahadith about him drinking from a cup are not just not authentic, they are actually against the arabic, shar3i and 3urfi meaning of "ridha3" for drinking from a cup is not considered ridha3 as simple as that. Now this is so confusing and makes no sense, for Abu Hudhaifa is obviously jeleous in the first place, for a grown, BEARDED man his entering his house on daily basis, so how would he accept this grown man being BREAST FEEDED (LITERALLY) by his wife??????!!!!!!!!! 5:57: Shaikh said it is not an exception for Salim, breas feeding an ADULT is for all muslims (the hukm) and it is done DIRECLY, i.e. literally sucking the breast of a woman, and this is not SEXUAL (!!!) for that part of the breast is darkish .... http://www.youtube.com/watch?v=4Xvqu...eature=related It is my guess that you have learnt one or two things from the fatwas of al-Albani and al-Huwayni. Meanwhile, I did raise an issue which you, again, ignore. Is the breast-milk of a man's wife halal to another man?

Would you mind citing examples from the Sunni hadith masters? Besides, as I mentioned earlier, al-Waqidi is matruk (rejected), and accused of telling lies. This means that his ahadith are not just weak, but very weak or even fabrications, and they cannot be used for anything.

What does that word mean in the following Qur'anic verses: وَالْوَالِدَاتُ يُرْضِعْنَ أَوْلَادَهُنَّ حَوْلَيْنِ كَامِلَيْنِ لِمَنْ أَرَادَ أَن يُتِمَّ الرَّضَاعَةَ Mothers should breastfeed their children two full years, provided they want to complete the nursing. (2:233) وَأَوْحَيْنَا إِلَىٰ أُمِّ مُوسَىٰ أَنْ أَرْضِعِيهِ فَإِذَا خِفْتِ عَلَيْهِ فَأَلْقِيهِ فِي الْيَمِّ وَلَا تَخَافِي وَلَا تَحْزَنِي إِنَّا رَادُّوهُ إِلَيْكِ وَجَاعِلُوهُ مِنَ الْمُرْسَلِينَ We inspired Moses' mother saying, "Breastfeed your son. When you become afraid for his life, throw him into the sea. Do not be afraid or grieved for We shall return him to you and make him a Messenger." (28:7)