-
Sherry Jones
Female
Spokane, WA
United States - Share
- Applications
- Blog Posts
- Discussions
- Groups
- Photos
- Photo Albums
- Videos
Sherry Jones's Page
Profile Information
- About Me:
- Author of THE JEWEL OF MEDINA
- My hobbies:
- Writing, reading, playing piano, cooking
- Gender
- Female
- Date of Birth
- September 9, 1961
- City & Country
- Spokane, WA
- Marital Status
- Divorcee
Welcome to
Husaini Youths
Share & Bookmark
Chat
Loading Chat...
© 2008 Created by Admin - Husaini Youths
Scrap Wall (11 comments)
You need to be a member of Husaini Youths to add comments!
Join this network
When I first wrote the seven step strategy for 'jewel of medina', by all means I did not get a chance to read your book. Then I was not even aware of your work being historic fiction and I was more worried about the details you have mentioned about the intimate relations of Bibi Aish'a with Prophet (SAWS).
Its only recently that I have come to know it is a book based on historic fiction, How I wish i knew it then. Coz' then i would have put in an untiring effort to explain it to you that Fiction in regard to Islam is not acceptable. Reason being you are clearly misrepresenting it.
While you might have referred many books to arrive at the content of your book, I am more than sure that you might not have referred to Holy Quran.
In Islam no other book holds more authority than Holy Quran. The structure of Holy Quran is based on complex language and the hidden information in it.
If I write "Cos(Theeta) * Sin(theeta) = Pie (Theeta) Square" - this means nothing to you or me - coz' its an alien language to us. However for a mathematician this statement has information, hidden data and a great detail of knowledge waiting to be explored. Holy Quran is based on the same Technique.
When we read the apparent text there is a literal meaning to it and then there is a hidden meaning to it. Those who are able to reach to the hidden meaning are those who become the knowledge able and the true followers of the WORD of the Allah(SWT) and leaders of Ummah (people/nation).
However those who derive just the textual or the literal meaning becomes the followers of such leaders. But those who do not derive any knowledge from Holy Quran are the hypocrites who are condemned in Holy Quran. 2:08 " And there are some people who say: We believe in Allah and the last day; and they are not at all believers."
There is more to Holy Quran - Which is the biggest Miracle of Holy Quran. The book by itself has the capacity to help you avenues that you wish to explore; Meaning if you approach Holy Quran with the intention to explore love - you find the book guiding you towards love. If you approach the book with the intention to explore mercy - you find the book guiding you towards mercy. If compassion then compassion, if knowledge then knowledge, if science then science, if medicine then medicine, if biology then biology, if metallurgy then metallurgy. Holy Quran has practically covered all avenues.
If evil then evil (coz the deeds of Pharaoh, Satan, Nimrod and other such evil entities are listed there)
Its unfortunate that people from west do not understand the complexity of Holy Quran and approach the book to find mistakes in the word of God (misguidance) and Hence as a logical approach the book misguides them.
The truth is those who call names to Islam have not read the Old testament (the fiercest of all the three books), the new testament (The next in order of Fierceness) and Holy Quran (the least threatening book). Coz' Holy Quran only reminds us at every stage - "Have you forgotten how the people of Moses betrayed him and remember there is a severe punishment for those who call the prophets liars" (not actual words more of a gist).
Now coming to your book, If you believe the Bibi Aish'a was such a heroic person then present the true history and the true incidents in regard to her.
I guess that’s FREEDOM of speech to write the truth with out caring if people like it or not and if they read it or not. Writing something as per the mood of people, telling them what they want to hear is not freedom of speech, its hypocrisy and people resort to Hypocrisy when they are focused on personal profits and not presenting the truth.
Wa-Salam
I have had a very busy week defending my book against the lies and slanders of Denise Spellberg. It has been so exhausting, and discouraging for me because I want the conversation to move beyond her false charges of pornography. I realized this morning that the only way I can do that is to stop talking to the press or the public about my book until it is published and available to read.
When the book comes out, I hope you will all get a copy and read it so we can talk about the REAL issues, such as women's place in the umma and Muhammad's vision for Islam, and the remarkable woman A'isha whose memory is so deserving of our love and respect.
Please keep in mind also that my book is not the first work of fiction about A'isha; nor is it the last. Assia Djebar wrote "Out From Medina" in the 1990s; there is at least one novel about Muhammad that exists in English; Brad Thor's science-fiction thriller about missing "revelations" of the Qur'an has brought him death threats; and Kamran Pasha is releasing a novel about A'isha in the spring of 2009. I hope you will read all these novels and engage in a lively discussion about them, too.
Peace and love,
Sherry
Ali Hemani, thank you for posting your comments on my web site. I want to write a post about our dialogue, so you have done me a favor.
The worldwide Islamic web site IslamOnline.org has invited me to participate in a 90-minute live chat about my book. I will let you all know when. In the meantime, please keep me in your prayers, and I will do the same for you.
Peace to all,
Sherry
I am glad to hear that your heart has developed respect toward the noble character of Prophet (SAWS/PBUH) and Islam.
I request you to bear patience through my lengthy response. I felt the necessity to highlight some very important points and bring to your attention to the details that are required to understand, particularly when you intend to write fiction in relation to Islamic History, its Prophet(SAWS) and eminent people in it.
Quote: “As to the level of intimacy in my book, it is very low. I wrote about Muhammad's domestic life in order to honor A'isha, not to degrade her. I also hoped to increase understanding, empathy, and tolerance toward Islam in the West. Historical fiction is very popular and will be a good vehicle for that.”
I would like to draw your attention towards the underlined statement in your quote. Islam prohibits fiction in religion or towards any of the divinely appointed authorities like Prophet Muhammed (SAWS) or towards the believer or towards the disbelievers.
2:42 - And do not mix up the truth with the falsehood, nor hide the truth while you know (it).
49:11-O ye who believe! Let not some men among you laugh at others: It may be that the (latter) are better than the (former): Nor let some women laugh at others: It may be that the (latter are better than the (former): Nor defame nor be sarcastic to each other, nor call each other by (offensive) nicknames: Ill-seeming is a name connoting wickedness, (to be used of one) after he has believed: And those who do not desist are (indeed) doing wrong.
Defamation may consist in speaking ill of others by the spoken or written word, or in acting in such a way as to suggest a charge. A biting remark or taunt or sarcasm is included in the word lamaza. An offensive nickname may amount to defamation. (Tafseer Agha Mehdi Ali Mooya – www.al-islam.org/Quran)
49:12 - O you who believe! Avoid most of suspicion, for surely suspicion in some cases is a sin, and do not spy nor let some of you backbite others. Does one of you like to eat the flesh of his dead brother? But you abhor it; and be careful of (your duty to) Allah, surely Allah is Oft-returning (to mercy), Merciful.
Suspicion here refers not only to doubt but to presume, perceive (that which may not be truth), fictitious thoughts.
However Backbite refers to speak of those things which you are aware/unaware of regarding a person in his absence.
Imam Ali said: "Have a good opinion about your brother in faith unless proved otherwise."
Imam Musa bin Jafar al Kazim said: "Anything evil said about anyone, when he is not present, to the people who do not know it, is backbiting." (Tafseer Agha Mehdi Ali Pooya)
33:57 - Surely (as for) those who speak evil things of Allah and His Messenger, Allah has cursed them in this world and the here after, and He has prepared for them a chastisement bringing disgrace.
33:58 - And those who speak evil things of the believing men and the believing women without their having earned (it), they are guilty indeed of a false accusation and a manifest sin.
17:28 - And if you turn away from them to seek mercy from your Lord, which you hope for, speak to them a gentle word.
Here the Allah(SWT) the Master of the Worlds advises Holy prophet that He(SAWS) should speak gently with the disbelievers.
If we adopt this verse and behaviour of Prophet(SAWS) then we are being advised that even when we meet a disbeliever use the most gentle of the language towards them; meaning do not speak of which they may feel offended.
If you read the above verses carefully you would notice that Allah(SWT) strongly advises the believers not to construct any information which is not duly earned by a person or which is not true in regard to that person.
However I find your book conveniently adopting Fiction towards the Prophet(SAWS) and His(SAWS) household which is absolutely not agreeable as per Islam.
33:36 - It is not fitting for a Believer, man or woman, when a matter has been decided by Allah and His Messenger to have any option about their decision: if any one disobeys Allah and His Messenger, he is indeed on a clearly wrong Path.
And there are many more such verses that prohibits you to assume information about Prophet (SAWS), believers and disbelievers as well.
Quotes: “The hadith contain much more explicit descriptions of Muhammad's sexual life than my book contains.”
Coming to Hadith – there is a science followed in accepting a hadith as authentic, fair, just, strong, weak, a lie etc etc.
Let me help you with a few details in this regard.
'Abdullah b. al-Mubarak (d. 181 AH), one of the illustrious teachers of Imam al-Bukhari, said, "The isnad is part of the religion: had it not been for the isnad, whoever wished to would have said whatever he liked."2. (notes: Isnad is chain of narrators)
Ibn Sirin (d. 110), a Successor, said, "They would not ask about the isnad. But when the fitnah (trouble, turmoil, esp. civil war) happened, they said: Name to us your men. So the narrations of the Ahl al-Sunnah (Adherents to the Sunnah) would be accepted, while those of the Ahl al-Bid'ah (Adherents to Innovation) would not be accepted."4.
THE CLASSIFICATION OF HADITH:
The following principal types of hadith are important:
• Marfu' - "elevated": A narration from the Prophet (may Allah bless him and grant him peace), e.g. a reporter (whether a Companion, Successor or other) says, "The Messenger of Allah said ..." For example, the very first hadith in Sahih al-Bukhari is as follows: Al- Bukhari === Al-Humaidi 'Abdullah b. al-Zubair === Sufyan === Yahya b. Sa'id al-Ansari === Muhammad b. Ibrahim al-Taymi === 'Alqamah b. Waqqas al-Laithi, who said: I heard 'Umar b. al- Khattab saying, while on the pulpit, "I heard Allah's Messenger (may Allah bless him and grant him peace) saying: The reward of deeds depends on the intentions, and every person will get the reward according to what he has intended; so whoever emigrated for wordly benefits or for a woman to marry, his emigration was for what he migrated."
• Mauquf - "stopped": A narration from a Companion only, i.e. his own statement; e.g. al-Bukhari reports in his Sahih, in Kitab al-Fara'id (Book of the Laws of Inheritance), that Abu Bakr, Ibn 'Abbas and Ibn al-Zubair said, "The grandfather is (treated like) a father." It should be noted that certain expressions used by a Companion generally render a hadith to be considered as being effectively marfu' although it is mauquf on the face of it, e.g. the following:
"We were commanded to ..."
"We were forbidden from ..."
"We used to do ..."
"We used to say/do ... while the Messenger of Allah was amongst us."
"We did not use to mind such-and-such..."
"It used to be said ..."
"It is from the Sunnah to ..."
"It was revealed in the following circumstances: ...", speaking about a verse of the Qur'an.
• Maqtu'- "severed": A narration from a Successor, e.g. Muslim reports in the Introduction to his Sahih that Ibn Sirin (d. 110) said, "This knowledge (i.e. Hadith) is the Religion, so be careful from whom you take your religion."
The authenticity of each of the above three types of hadith depends on other factors such as the reliability of its reporters, the nature of the linkage amongst them, etc. However, the above classification is extremely useful, since through it the sayings of the Prophet (may Allah bless him and grant him peace) can be distinguished at once from those of Companions or Successors; this is especially helpful in debate about matters of Fiqh.
Imam Malik's Al-Muwatta', one of the early collections of hadith, contains a relatively even ratio of these types of hadith, as well as mursal ahadith (which are discussed later). According to Abu Bakr al-Abhari (d. 375), Al- Muwatta' contains the following:
• 600 marfu' ahadith,
• 613 mauquf ahadith,
• 285 maqtu' ahadith, and
• 228 mursal ahadith; a total of 1726 ahadith.6
Mursal, Munqati', Mu'dal, & Mu'allaq
If the link between the Successor and the Prophet (may Allah bless him and grant him peace) is missing, the hadith is mursal ("hurried"), e.g. when a Successor says, "The Prophet said ...".
(Notes: It means that today If I say Prophet said “……..” – this statement is accepted as Mursal Hadith – however to support this Hadith I need to provide a chain of narrators. If my chain of narrators are not reliable or the chain is broken then the given Hadith is rejected.
However, if a link anywhere before the Successor (i.e. closer to the traditionist recording the hadith) is missing, the hadith is munqati' ("broken"). This applies even if there is an apparent link, e.g. an isnad seems to be muttasil ("continuous") but one of the reporters is known to have never heard ahadith from his immediate authority, even though he may be his contemporary. The term munqati' is also applied by some scholars to a narration such as where a reporter says, "a man narrated to me ...", without naming this authority.
If the number of consecutive missing reporters in the isnad exceeds one, the isnad is mu'dal ("perplexing"). If the reporter omits the whole isnad and quotes the Prophet, may Allah bless him and grant him peace, directly (i.e. the link is missing at the beginning, unlike the case with a mursal isnad), the hadith is called mu'allaq ("hanging") - sometimes it is known as balaghah ("to reach"); for example, Imam Malik sometimes says in Al-Muwatta', "It reached me that the Messenger of Allah (may Allah bless him and grant him peace) said ..."
To be precise in this issue, let us investigate in detail the various opinions regarding the Mursal Hadith:
1. The opinion held by Imam Malik and all Maliki jurists is that the Mursal of a trustworthy person is valid as proof and as justification for a practice, just like a musnad hadith. This view has been developed to such an extreme that to some of them, the mursal is even better than the musnad, based on the following reasoning: "the one who reports a musnad hadith leaves you with the names of the reporters for further investigation and scrutiny, whereas the one who narrates by way of Irsal, being a knowledgeable and trustworthy person himself, has already done so and found the hadith to be sound. In fact, he saves you from further research."
2. Imam Abu Hanifah (d. 150) holds the same opinion as Malik; he accepts the Mursal Hadith whether or not it is supported by another hadith.
3. Imam al-Shafi'i (d. 204) has discussed this issue in detail in his al-Risalah; he requires the following conditions to be met before accepting a mursal hadith:
a.In the narrative, he requires that one of the following conditions be met: that it be reported also as musnad through another isnad; that its contents be reported as mursal through another reliable source with a different isnad; that the meaning be supported by the sayings of some Companions; or that most scholars hold the same opinion as conveyed by the mursal hadith.
b.Regarding the narrator, he requires that one of the following conditions be met: that he be an elder Successor; that if he names the person missing in the isnad elsewhere, he does not usually name an unknown person or someone not suitable for reporting from acceptably; or that he does not contradict a reliable person when he happens to share with him in a narration.
On the basis of these arguments, al-Shafi'i accepts the Irsal of Sa'id b. al-Musayyab, one of the elder Successors. For example, al- Shafi'i considers the issue of selling meat in exchange for a living animal: he says that Malik told him, reporting from Zaid b. Aslam, who reported from Ibn al-Musayyab that the Messenger of Allah (may Allah bless him and grant him peace) forbade the selling of meat in exchange for an animal. He then says, "This is our opinion, for the Irsal of Ibn al-Musayyib is fine."17
4. Imam Ahmad b. Hanbal (d. 241) accepts mursal and (other) da'if (weak) ahadith if nothing opposing them is found regarding a particular issue, preferring them to qiyas (analogical deduction). By da'if here is meant ahadith which are not severely weak, e.g. batil, munkar, or maudu', since Imam Ahmad classified ahadith into sahih and da'if rather than into sahih, hasan and da'if, the preference of most later traditionists. Hence, the category da'if in his view applied to ahadith which were relatively close to being sahih, and included many ahadith which were classed as hasan by other scholars.18 Overlooking this fact has caused misunderstanding about Imam Ahmad's view on the place of da'if ahadith in rulings of Fiqh and in matters of Fada'il al-A'mal (virtues of various acts of worship).
5. Ibn Hazm (d. 456) rejects the Mursal Hadith outright; he says that the Mursal is unacceptable, whether it comes through Sa'id b. al-Musayyib or al-Hasan al-Basri. To him, even the Mursal which comes through someone who was not well-known to be amongst the Companions would be unacceptable.
6. Abu Dawud (d . 275) accepts the Mursal under two conditions: that no musnad hadith is found regarding that issue; or that if a musnad hadith is found, it is not contradicted by the mursal hadith.20
7. Ibn Abi Hatim (d. 327) does not give a specific opinion about the Mursal Hadith. However, he did collect an anthology of 469 reporters of hadith, including four female reporters, whose narratives were subjected to criticism due to Irsal. This collection is known as Kitab al-Marasil.
8. Al-Hakim (d. 405) is extremely reluctant to accept the Mursal Hadith except in the case of elder Successors. He holds, on the basis of the Qur'an, that knowledge is based on what is heard (directly), not on what is reported (indirectly). In this regard, he quotes Yazid b. Harun who asked Hammad b. Laith: "O Abu Isma'il! Did Allah mention the Ahl al-Hadith (scholars of Hadith) in the Qur'an?" He replied, "Yes! Did you not hear the saying of Allah, If a party from every expedition remained behind, they could devote themselves to studies in religion and admonish the people when they return to them, that thus they may guard themselves (against evil)' (Qur'an, 9:l22). This concerns those who set off to seek knowledge, and then return to those who remained behind in order to teach them." Al-Hakim then remarks, "This verse shows that the acceptable knowledge is the one which is being heard, not just received by way of Irsal."
9. Al-Khatib al-Baghdadi (d. 462) strongly supports the view of those who reject the Mursal except if it comes through an elder Successor. He concludes, after giving a perusal of different opinions about this issue, "What we select out of these sayings is that the Mursal is not to be practised, nor is it acceptable as proof. We say that Irsal leads to one reporter being ambiguous; if he is ambiguous, to ascertain his reliability is impossible. We have already explained that a narration is only acceptable if it comes through a reporter known for reliability. Hence, the Mursal should not be accepted at all."
Al-Khatib gives the following example, showing that a narrative which has been reported through both musnad and mursal isnads is acceptable, not because of the reliability of those who narrated it by way of Irsal but because of an uninterrupted isnad, even though it contains less reliable reporters:
The text of the hadith is: "No marriage is valid except by the consent of the guardian"; al- Khatib gives two isnads going back to Shu'bah and Sufyan al-Thauri; the remainder of each isnad is:
Sufyan al-Thauri and Shu'bah --- Abu Ishaq --- Abu Burdah --- the Prophet.
This isnad is mursal because Abu Burdah, a Successor, narrates directly from the Prophet (may Allah bless him and grant him peace). However, al-Khatib further gives three isnads going back to Yunus b. Abi Ishaq, Isra'il b. Yunus and Qais b. al-Rabi'; the remainder of the first isnad is:
Yunus b. Abi Ishaq --- Abu Ishaq --- Abu Burdah --- Abu Musa --- the Prophet.
The other two reporters narrate similarly, both of them including the name of Abu Musa, the Companion from whom Abu Burdah has reported. Al- Khatib goes on to prove that both al-Thauri and Shu'bah heard this hadith from Abu Ishaq in one sitting while the other three reporters heard it in different sittings. Hence, this addition of Abu Musa in the isnad is quite acceptable.
10. Ibn al-Salah (d. 643) agrees with al-Shafi'i in rejecting the Mursal Hadith unless it is proved to have come through a musnad route.
11. Ibn Taimiyyah (d. 728) classifies Mursal into three categories. He says, "There are some acceptable, others unacceptable, and some which require further investigation: if it is known that the reporter does so (i.e. narrates by Irsal) from reliable authorities, then his report will be accepted; if he does so from both classes of authorities, i.e. reliable and unreliable, we shall not accept his narration (on its own, without further investigation), for he is narrating from someone whose reliability is unknown; all such mursal ahadith which go against the reports made by reliable authorities will be rejected completely."
The Method of Shi`ism in Authenticating the Hadith
Shi`ism, in addition to seeking to authenticate the chain of transmission of hadith, considers the correlation of the text of the hadith with the Quran as a necessary condition for its validity. In Shi`ite sources there are many hadiths of the Prophet and the Imams with authentic chains of transmission which themselves assert that a hadith contrary to the Quran has no value. Only that hadith can be considered valid which is in agreement with the Quran. Basing itself on these hadiths, Shi`ism does not act upon those hadiths which are contrary to the text of the Quran. As for hadiths whose agreement or disagreement cannot be established, according to instructions received from the Imams they are passed by in silence without being accepted or rejected.
Hence by stating “The hadith contain much more explicit descriptions of Muhammad's sexual life than my book contains.” – if you wish to ask that if these Hadith are accepted in your books then why are they being objected in my book. Then let me clarify that after a tiring effort of collecting Hadith over years and validating the reliable and non-reliable among them, the scholar have managed to weed out atleast 2,60,000 absolutely false hadith, which people have fabricated during the collection of Hadithes. However after the necessary Hadith were collected there were a set of Hadith which could not be agreed upon or disagreed upon and such hadith found their way in the books.
However I clearly need to articulate the point that existence of a Hadith in a book doesn’t mean that it is authentic and reliable.
Hence I would strongly urge you to re-look at hadithes if any that you have used as a source for your book. Also allow me to emphasise that every hadith that you wish to use should hold good in conjunction with Holy Quran.
Hope this clarifies some points for you – However incase of doubt please let me know and I will try my best with the grace of Allah(SWT) to bring in more points to help you gain clarity.
Quote: “I urge you not to judge my book by the standards of Ms. Denise Spellberg, who has falsely characterized "The Jewel of Medina."
I have read the prologue of your book and truly I do not see anything but falsification (fiction if you wish to refer to it that way). As I have already quoted verses of Holy Quran above – I hope you can understand that no Muslim would be able to appreciate your book and would definitely be offended. Even under the secular law I do not see it fair that your piece of work should be published which would offend 1.7 Billion believers.
In the prologue I noticed that you have demonstrated a disrespecting behaviour of H.Umar and H.Ali in the presence of Holy Prophet(SAWS) while Holy Quran says
49:02 - O you who believe! do not raise your voices above the voice of the Prophet, and do not speak loud to him as you speak loud to one another, lest your deeds became null while you do not perceive.
You have even used the term “Fahisha” for ‘Mother of all Beleivers’. Which is a grave insult.
I would like to again remind you that under the pretext of ‘fiction’, you do not gain authority or liberty to fabricate anything you wish to towards eminent Religious people.
Quote “I, too, am peace loving. I, too, believe in all the Prophets you listed, and in God which is Love. My personal jihad is to conduct my life in a loving and compassionate manner. I pray and honor God, as well.”
I appreciate your approach – however I would like to bring to your attention to countries like India, Pakistan, Bangladesh, U.K. Iran, Iraq, Netherlands, USA and many more where the Muslims are highly passionate towards their religion and your book can bring nothing but discord among them.
I notice from the Prologue that you have depicted H.Ali’s behaviour quite rude Towards Bibi Aisha’ which will instigate poor feelings among the Ahle-Sunnah (Sunni) and Ahle-Tashi (Shi’te) groups. As both groups view both these personalities in high respect, respectively.
Also it might lead to discord among Muslims and Christians in third world countries which would result in disturbed environment. I am sure your intention is not to bring discord or disturbance in peaceful environment – However I do not see any other outcome from a fictitious work which I am more than sure (particularly after reading the prologue) would offend the 1.7 Billion Muslims on this planet.
I would again invite you to give a deeper thought towards your book which might result in a un-warranted condition in third world countries. Leading to disturbance of peaceful environment – Also with open arms we invite you towards Islam the True religion of peace and the religion where Allah(SWT) promises HIS(SWT)’s mercy on those who believe and disbelieve and special mercy towards those who Believe.
May Allah guide us all and protect the oppressed Muslemeen of the world.
Wa-Salam
PS: I havev attached my response in the word document as well to maintain the formating and the emphasis of the necessary text.
thnx sis
i also love your name
:)
Sherry
wats up
hope ur all fine
we r all really glad to have u as a memeber of this site.
and hope u love this site
♥
zahra
Hoping that you are fine there by the grace of Allah.
May Allah give you peace and ability to control your emotions and also to sacrifice in the way of God.
Allah has given you the strength to expose the reality but there is also a great need of precaution while writing a single letter on anyone.
Your sources and findings all must be true and accepted among all.
I am not telling u too offend your feelings rather requesting you to think for a second about the approach im telling you.
Islam has been divided into many sects like Christianity is in many forms..
Therefore in order to do a research you must obtain the data from the authentic sources..
I m just giving you a hint to think so that you may unveil the truth...
Just tell me from where you can get the authentic report about a person...
a) With Someone who is close to him.. like his brother, sister,mother, etc
or
b) With Someone who is neighbour or living far from him.
I hope the one who is close to the individual may report the correct incident and that will be authentic too...
There are other factors which needs to be considered...like
a) What is the background of the person.
b) Is he a truthful and pious one.
c) Is he believes in Allah, Prophets and last 12 Imams a.s
etc etc
This study in arabic is known as ilm-rijaal (Study of ahadeeths)..under which a learned research which saying is weak, good, and authentic based upon the certain criteria..
Therefore earlier some person has ignited the sentiments of muslims by writing a book and it led to great problem to him and muslim world..
So if you think that your book can lead to mutiny and disturbance then please for the sake of God and His apostles abandon your work and Allah will reward you for your sacrifice.
I hope we will have a long discussion next time...
May Allah give us wisdom and potential to accept the truth...
Wassalam
Zohdi Rizvi
Welcome to Husaini Youth.
After reading your scarp to Br Ali, it seems that you don't have any bad intentions.
After reading the prologue, conclusions that can be reached are
1) that Mother of believer's had bad intentions.
2) Ali and Omar Companions of the Prophet are badly represented.
Muslims and specially the subcontinent Muslims, whose populations is approx half billion are every sentimental and emotional.
Even the most intelectual of them will not accept this type of representation of Holy Characters of Islam, specially of the wifes and of the Companion of the Prophets.
We request you to research the beliefs of a common believer and what respect they have for this holy personalties and then go for printing this book.
Insha Allah will let you know about the Chat Session soon.
Wasalam
Shahid Pradhan
Welcome to Husainiyouths Social Network. This is the place where Husainiyouths from across the globe meets and discuss the ways and methods to grow in terms of spiritualism, and make prospirity, economic, education and many other fields.
Also dont forget to invite your friends here on Husaini Youths Social Networking site by importing your address book importer. Husainiyouths are trying their level best to give you best services.
Was salam
View All Comments