Essential to learning the history of the Quran is the study of the
stages of its revelation, which is usually referred to by the
term"'Tanzeel' of the Quran", literally, the descent or the 'sending
down' of the Quran from the Heavens to the Earth. Some of theaspects
to be discussed in relationship to this would be the meaning of the
'Tanzeel' and whyit happened in stages, what was revealed first and
what was revealed last, and the significanceof understanding the
sequence inrevealing the different parts of the Quran, among others.
Certainly, the study of the 'Tanzeel' of the Quran is one of the most
important aspects of the Sciences of the Quran, because it is related
to the beginning of the last revelation, and to being certain of its
descent from Allaah, which is the foundation of believing in the Quran
as the Word of Allaah that came from Him, as well as in the
truthfulness of the Message of Prophet Muhammad .
The Meaning of 'Tanzeel'
Lexically, the term 'Tanzeel' is derived from the Arabic root
'Nuzool', which means the descent or the movement from a high place
down to a lower one. This is exactly what happened in the process of
revelation where the Angel Jibreel (Gabriel) used tocome down from the
Heavens with a varying number of verses of the Quran to deliver to
ProphetMuhammad . The exact nature of this 'Nuzool' and how Jibreel
actually brought the Quranwith him are matters of the unseen, the
details of which Allaah chose not to clarify for us, perhaps because
they involve matters that may be very difficultfor humans to imagine
or grasp. What we should understand is that this 'Nuzool' happened in
a fashion that is befitting to the greatness and sacredness of the
Word of Allaah. Allaah Almighty Says about the Holy Quran (what
means): " (It is) a Quran which Wehave divided (into parts from time
to time), in order that thou (O Muhammad) might recite it to people at
intervals: We have revealed it by stages (in 23 years)." [Quran
17:106]
The Quran was revealed in two stages:
Stage One:
In this stage, the Quran was brought by Jibreel from the Preserved
Tablet (in the Seventh Heaven) down to the First Heaven(sky) and
placed in the 'Place of Power or Honor'. First, the Quran mentions the
Preserved Tablets in the verse (which means):
"Nay! This is a Glorious Quran, inscribed in a Preserved Tablet"
[Quran 85:21-22]
Then it tells of the fact that it was sent down during a specific
night, in the verse (which means):
"By the Book that makes things clear; - We sent it down during a
Blessed Night: for We (ever) wish to warn (against Evil). In the
(Night) is made distinct every affair of wisdom." [Quran 44:2-4]
And (which means):
"We have indeed sent down this during the Night of Power." [Quran 97:1].
These two verses indicate that the Quran was revealed in a single
blessed night in the monthof Ramadhaan that is called the 'Night of
Power, or Decree'.
Stage Two:
This stage of revelation lasted forabout 23 years in which the Quran
was sent down in response to the development of events and in
accordance with the sequence needed to complete the delivery of the
Message.
The Prophet after receiving revelation, would automatically memorize
the Quranic verses thatwere revealed to him and would recite them to
whomever was in his company, and order them (the Companions ) to write
them down immediately. The Messenger himself used to keep a copy of
the revealed portions in his house. The Quran, the last of Allaah's
Scriptures, is divided into 114 'Surahs' (Chapters) of unequal length.
It isthe first fundamental source of Islamic Sharee'ah (Islamic Law).
Allaah, Most High, Says (what means): "… A Quran which We have given
seriatim (separated out) in order that you may recite it to the people
at intervals and We have caused it to come down successively (by
stages)." [Quran 17:106]
But verse 6:7 observes (what means): "If We had sent unto you(O
Muhammad) a written (message) on parchment, so that they could touch
it with their hands, the unbelievers would have been sure to say:
"This is nothing but obvious magic."' [Quran 6:7]
Recording cynical speeches of theunbelievers, Almighty Allaah Says
(what means): " Why has the Quran not been vouchsafed to him
(Muhammad) in one single whole?" [Quran 25:32]
And the answer to that is the verse (which means): "…that yourheart (O
Muhammad) may be strengthened, We have rehearsedit to you in slow,
well-arranged stages, gradually. " [Quran 25:32]
There is no nation that has ever cared about, revered, and preserved
its Divine Scripture as the Muslim nation has cared about, revered and
preserved the Quran. Unlike the other Divine Scriptures, the Quran is
not kept in the hands of a particular groupor elite of the Muslims,
and for this reason, it is not subject to suspicion that it might have
beentampered with or altered. Rather,it has always been within the
reach of all Muslims. - - ▓███▓ Translator:->
http://translate.google.com/m/ ▓███▓ - -
"GENERAL ARTICLES"
- Tamil -- Urdu -- Kannada -- Telugu --*-
Share
Share
-
-*- *: ::->
*
"BISMILLA HIRRAHMAAN NIRRAHEEM"
WELCOME! - AS'SALAMU ALAIKUM!!
******** *****
*****
[All] praise is [due] to Allah, Lord of the worlds; -
Guide us to the straight path
*- -*
* * In this Blog; More Than Ten Thousand(10,000) {Masha Allah} - Most Usefull Articles!, In Various Topics!! :- Read And All Articles & Get Benifite!
* Visit :- 
"INDIA "- Time in New Delhi -

*- WHAT ISLAM SAYS -*
-
Islam is a religion of Mercy, Peace and Blessing. Its teachings emphasize kind hear tedness, help, sympathy, forgiveness, sacrifice, love and care.Qur’an, the Shari’ah and the life of our beloved Prophet (SAW) mirrors this attribute, and it should be reflected in the conduct of a Momin.Islam appreciates those who are kind to their fellow being,and dislikes them who are hard hearted, curt, and hypocrite.Recall that historical moment, when Prophet (SAW) entered Makkah as a conqueror. There was before him a multitude of surrendered enemies, former oppressors and persecutors, who had evicted the Muslims from their homes, deprived them of their belongings, humiliated and intimidated Prophet (SAW) hatched schemes for his murder and tortured and killed his companions. But Prophet (SAW) displayed his usual magnanimity, generosity, and kind heartedness by forgiving all of them and declaring general amnesty...Subhanallah. May Allah help us tailor our life according to the teachings of Islam. (Aameen)./-
| ''HASBUNALLAHU WA NI'MAL WAKEEL''
-
''Allah is Sufficient for us'' + '' All praise is due to Allah. May peace and blessings beupon the Messenger, his household and companions '' (Aameen)
'' Our Lord ! grant us good in this world and good in the hereafter and save us from the torment of the Fire '' [Ameen]
-
{in Arab} :->
Rabbanaa aatinaa fid-dunyaa hasanatan wafil aakhirati hasanatan waqinaa 'athaaban-naar/-
(Surah Al-Baqarah ,verse 201)*--*~
| | |
| | | |
|
Follow Me | |
**
Sunday, April 14, 2013
Stages of the revelation of the Quran
Contentment is a Sign of Wealth
If people become content with the little they have, then there will be
no poor or deprived persons among them. If the slaveis content with
what Allaah The Almighty has given him, he will be powerful and in no
need of others, even if he does not possess a lot in this life.
Ash-Shaafi'i said, "I knew that contentment is the core of richness,
and I adhered to it, so I never stood at anybody's door, orbegged
anyone. Consequently, I became rich without a dirham, passing by
people as if I were a king."
The Prophet advised his Ummah (nation) to have contentment when he
said: "Be content with what Allaah has given you, and you will be the
richest person." He would supplicate to Allaah the Almighty,saying:
"Allaahuma qanni'ni bima razaqtani wa baarik li feeh wakhluf 'ala
kulli ghaa'ibatin li bikhayr [O Allaah, make me content with what You
have provided me, bless it for me and grant me good thing in
compensation for whatever I miss]."
A person who is content with what Allaah The Almighty provides him
enjoys tranquility, satisfaction and peace of mind ashe does not long
for what others have or desire what he does not possess. Accordingly,
Allaah The Almighty, as well as people, will love him, and the
following Hadeeth of the Prophet would apply to him: "Do not incline
to the worldly life and Allaah will love you. Have no desire for what
people possess, and people will love you."
Moreover, a slave cannot reach the degree of the thankful unless he
becomes content with the provision that he receives. This meaning is
indicated by the saying of the Prophet to Abu Hurayrah : "O Abu
Hurayrah! Be pious, and you will be the most worshipping person. Be
content, and you will be the mostthankful person. Love for people what
you love for yourself, and you will be a [true] believer." A content
slave, therefore, has a virtuous self as he does not hurt his pride
for the sake of a worldlygain that will soon vanish. Such people are
the ones whom AllaahThe Almighty praised in His Saying (which means):
{[Charity is]for the poor who have been restricted for the cause of
Allaah, unable to move about in the land. An ignorant [person] would
think them self-sufficient becauseof their restraint, but you will
know them by their [characteristic] sign. They do not ask people
persistently [or at all]. And whatever you spend of good - indeed,
Allaah is Knowing of it.} [Quran 2:273] Also, the Prophet gave us glad
tidings when he said: "Successful is the person who adopted Islam, has
been provided with what is just sufficient for his needs, and been
made content by Allaah with what He has given him." 'Umar ibn
Al-Khattaab said, "Greed is [in essence] poverty and despair [of what
others have] is richness. Anyone who despairs of[i.e., does not long
for] what is possessed by others, becomes in no need of that."
An amazing story in this regard ismentioned in the book of Al-Ihyaa',
Al-Khaleel ibn Ahmad Al-Faraaheedi refused to be the private tutor of
the son of theruler of Al-Ahwaaz. He brought out dry bread to show the
messenger of the ruler, and said, "As long as I find this, I am in no
need of Sulaymaan [the ruler]. Then, he said some poetic verses which
mean,
"Inform Sulaymaan that I enjoy ease and richness, although I have no wealth.
I keep my pride as I see no one die of hunger, or remain in the same
state all his life.
We realize that poverty lies in souls not in properties, as does richness."
Indeed, the Prophet was truthful when he said: "Richness is not the
abundance of wealth; rather it is self-contentment." O Allaah, make us
content with what You have given us and make us the most contented
people of what You have decreed to us of provisions!
--
/-
-
- - ▓███▓ Translator:-> http://translate.google.com/m/ ▓███▓ - - -
●▬►
-
I welcome, My Blog Readers Openions. So write your comments and
Suggetions any time, below each Posts or Write to my Email -
aydnajimudeen@gmail.com/-
Thanks my Readers.
-
*.*.*.*.*.
-
¤ Assalamualaikum Wa Rahmatullahi Wa barakatuh ¤
●▬▬▬▬▬▬▬▬▬ ▬▬▬▬▬▬▬●
-
no poor or deprived persons among them. If the slaveis content with
what Allaah The Almighty has given him, he will be powerful and in no
need of others, even if he does not possess a lot in this life.
Ash-Shaafi'i said, "I knew that contentment is the core of richness,
and I adhered to it, so I never stood at anybody's door, orbegged
anyone. Consequently, I became rich without a dirham, passing by
people as if I were a king."
The Prophet advised his Ummah (nation) to have contentment when he
said: "Be content with what Allaah has given you, and you will be the
richest person." He would supplicate to Allaah the Almighty,saying:
"Allaahuma qanni'ni bima razaqtani wa baarik li feeh wakhluf 'ala
kulli ghaa'ibatin li bikhayr [O Allaah, make me content with what You
have provided me, bless it for me and grant me good thing in
compensation for whatever I miss]."
A person who is content with what Allaah The Almighty provides him
enjoys tranquility, satisfaction and peace of mind ashe does not long
for what others have or desire what he does not possess. Accordingly,
Allaah The Almighty, as well as people, will love him, and the
following Hadeeth of the Prophet would apply to him: "Do not incline
to the worldly life and Allaah will love you. Have no desire for what
people possess, and people will love you."
Moreover, a slave cannot reach the degree of the thankful unless he
becomes content with the provision that he receives. This meaning is
indicated by the saying of the Prophet to Abu Hurayrah : "O Abu
Hurayrah! Be pious, and you will be the most worshipping person. Be
content, and you will be the mostthankful person. Love for people what
you love for yourself, and you will be a [true] believer." A content
slave, therefore, has a virtuous self as he does not hurt his pride
for the sake of a worldlygain that will soon vanish. Such people are
the ones whom AllaahThe Almighty praised in His Saying (which means):
{[Charity is]for the poor who have been restricted for the cause of
Allaah, unable to move about in the land. An ignorant [person] would
think them self-sufficient becauseof their restraint, but you will
know them by their [characteristic] sign. They do not ask people
persistently [or at all]. And whatever you spend of good - indeed,
Allaah is Knowing of it.} [Quran 2:273] Also, the Prophet gave us glad
tidings when he said: "Successful is the person who adopted Islam, has
been provided with what is just sufficient for his needs, and been
made content by Allaah with what He has given him." 'Umar ibn
Al-Khattaab said, "Greed is [in essence] poverty and despair [of what
others have] is richness. Anyone who despairs of[i.e., does not long
for] what is possessed by others, becomes in no need of that."
An amazing story in this regard ismentioned in the book of Al-Ihyaa',
Al-Khaleel ibn Ahmad Al-Faraaheedi refused to be the private tutor of
the son of theruler of Al-Ahwaaz. He brought out dry bread to show the
messenger of the ruler, and said, "As long as I find this, I am in no
need of Sulaymaan [the ruler]. Then, he said some poetic verses which
mean,
"Inform Sulaymaan that I enjoy ease and richness, although I have no wealth.
I keep my pride as I see no one die of hunger, or remain in the same
state all his life.
We realize that poverty lies in souls not in properties, as does richness."
Indeed, the Prophet was truthful when he said: "Richness is not the
abundance of wealth; rather it is self-contentment." O Allaah, make us
content with what You have given us and make us the most contented
people of what You have decreed to us of provisions!
--
/-
-
- - ▓███▓ Translator:-> http://translate.google.com/m/ ▓███▓ - - -
●▬►
-
I welcome, My Blog Readers Openions. So write your comments and
Suggetions any time, below each Posts or Write to my Email -
aydnajimudeen@gmail.com/-
Thanks my Readers.
-
*.*.*.*.*.
-
¤ Assalamualaikum Wa Rahmatullahi Wa barakatuh ¤
●▬▬▬▬▬▬▬▬▬ ▬▬▬▬▬▬▬●
-
Is it permissible for a husband to give his zakaah to his wife because she has debts?.
Is it permissible for a husband to pay off his wife's debts with
zakaahmoney, knowing that the wife got into debt before marriage?
Praise be to Allah.
Yes, there is nothing wrong with that, because he is not obliged to
pay off her debts. What is not allowed is for a man to give his zakaah
to his wife in order to waive the obligation of spending on her
maintenance.
Ibn al-Mundhir (may Allah have mercy on him) said:
The scholars are unanimously agreed that a man should not give his
wife zakaah so that she will not need any maintenance after that,
because spending on her maintenance is obligatory for him, so it is
not permissible to givezakaah to her, as also applies to giving zakaah
to her for her maintenance.
End quote from al-Mughni. 2/270
'Ulaysh (may Allah have mercy on him) said in Minah al-Jaleel Sharh
Mukhtasar Khaleel:
With regard to the husband giving his zakaah to his wife, that is not
allowed accordingto scholarly consensus. That [i.e., either spouse
giving zakaah to the other] is not allowed unless it is given by one
of them to the other in order to pay off debts orspend on someone
else; in that case it is permissible according toconsensus. End quote.
Shaykh Ibn 'Uthaymeen (may Allah have mercy on him) said: If a person
pays off his father's debtfrom his zakaah, and his father was unable
to payit off, then that is permissible. If a husbandgives his zakaah
to pay off his wife's debt, and she is not able to pay it off, then
there is nothing wrong with that, because he is giving charity to them
on the basis that they are in debt.
End quote from Fataawa Noor 'ala ad-Darb.
To sum up: it is permissible for a husband to give his zakaah to his
wife to payoff her debt.
And Allah knows best. - - ▓███▓ Translator:->
http://translate.google.com/m/ ▓███▓ - -
zakaahmoney, knowing that the wife got into debt before marriage?
Praise be to Allah.
Yes, there is nothing wrong with that, because he is not obliged to
pay off her debts. What is not allowed is for a man to give his zakaah
to his wife in order to waive the obligation of spending on her
maintenance.
Ibn al-Mundhir (may Allah have mercy on him) said:
The scholars are unanimously agreed that a man should not give his
wife zakaah so that she will not need any maintenance after that,
because spending on her maintenance is obligatory for him, so it is
not permissible to givezakaah to her, as also applies to giving zakaah
to her for her maintenance.
End quote from al-Mughni. 2/270
'Ulaysh (may Allah have mercy on him) said in Minah al-Jaleel Sharh
Mukhtasar Khaleel:
With regard to the husband giving his zakaah to his wife, that is not
allowed accordingto scholarly consensus. That [i.e., either spouse
giving zakaah to the other] is not allowed unless it is given by one
of them to the other in order to pay off debts orspend on someone
else; in that case it is permissible according toconsensus. End quote.
Shaykh Ibn 'Uthaymeen (may Allah have mercy on him) said: If a person
pays off his father's debtfrom his zakaah, and his father was unable
to payit off, then that is permissible. If a husbandgives his zakaah
to pay off his wife's debt, and she is not able to pay it off, then
there is nothing wrong with that, because he is giving charity to them
on the basis that they are in debt.
End quote from Fataawa Noor 'ala ad-Darb.
To sum up: it is permissible for a husband to give his zakaah to his
wife to payoff her debt.
And Allah knows best. - - ▓███▓ Translator:->
http://translate.google.com/m/ ▓███▓ - -
Are emission of madhiyand growth of armpit hair signs of puberty?.
Is the emission of madhiy (prostatic fluid) indicative of puberty? Is
the growth of armpit hair also indicative of puberty or not?
Praise be to Allah.
Reaching the age of accountability (i.e., puberty) is attained when
one of three signs occur in the case of males; in the case of females
there is a fourth sign, which is menstruation.
Shaykh Ibn 'Uthaymeen (may Allah have mercy on him) said: Puberty is
reached with the occurrence of one of three things in males, namely:
1. Reaching the age of fifteen years
2. Growth of pubic hair
3. Emission of maniy with desire when awakeor asleep.
If one of these three things occurs, then the individual has reached puberty.
In the case of females, a fourth sign is added to this list, namely
menstruation. If a female menstruates, even if she is ten years old,
then she has reached puberty.
End quote from ash-Sharh al-Mumti', 4/224
If a boy or girl emits maniy, accompanied by feelings of pleasure,
whether when awake orasleep, then we rule thathe or she has reached
puberty, because of the evidence that we shall quote below from the
Qur'an and Sunnah, and scholarly consensus.
Al-Maawardi (may Allah have mercy on him) said:With regard to wet
dreams, that is regarded as a sign of reaching puberty or sexual
maturity because Allah, may He be exalted, says (interpretation of the
meaning):
"And when the children among you reach sexual maturity, then let them
(also) ask for permission…"
[an-Noor 24:59].
And it was narrated fromthe Prophet (blessings and peace of Allah be
upon him) that he said: "The Pen has been lifted from three" among
whom he mentioned "the child, until he reaches sexual maturity."
The definition of sexual maturity (referred to in the Qur'an and
hadeeth) is the emission of maniy that gushes from a man or woman,
when sleeping, when having intercourse or otherwise.
End quote from al-Haawi, 6/343; al-Mughni, 4/297
Thus it is known that emission of madhiy doesnot mean that the
individual has reached puberty, because there is no evidence to that
effect, and the basic principle is that the individual is not
accountable until it is proven that there is evidence of change.
It says in Mataalib Ooli an-Nuha (3/404), after mentioning the signs
of puberty, including the emission of maniy: … Puberty is not reached
by anything other than what has been mentioned. End quote.
Secondly:
The growth of coarse hair around the private part, i.e., the penis in
males and the vagina in females, is one of the signs of puberty,
because of the report narrated by 'Atiyah al-Qurazi (may Allah be
pleased with him) who said: We were presentedto the Prophet
(blessingsand peace of Allah be upon him) on the day of Qurayzah;
those who had developed pubic hair were executed and those who had not
developed pubic hair were released. I was oneof those who had not
developed pubic hair, soI was released. Narrated by at-Tirmidhi, 1584;
classed as saheeh by Shaykh al-Albaani.
Ibn Qudaamah (may Allah have mercy on him) said: With regard tothe
growth of pubic hair, this refers to the growth of coarse hair around
the penis of the male and the vagina of the female, which should be
removed by shaving. As for fine hair, it is of no significance because
it grows in the case of a small child.
End quote from al-Mughni, 9/393.
For more information please see the answer toquestion no. 138738
With regard to hair other than pubic hair, such as the hair of the
beard or moustache or armpit hair, it is of no significance, even if
it is abundant, because Islamonly connected the ruling to the growth
of pubic hair. If hair other than pubic hair was of any significance,
the Prophet (blessings and peace of Allah be upon him) would not have
ordered the exposure of the private parts of BanuQurayzah, because the
appearance of hair in places other than the private area would have
been sufficient.
It says in Mataalib Ooli an-Nuha, 3/404: There is no other sign that
could indicate that puberty has been reached, apart from what has been
mentioned (so deepening of the voice, growth of the nose, development
of the breasts, armpit hair, growth of the beard, and so on, are not
signs of reaching puberty). End quote.
And Allah knows best.
--
/-
-
- - ▓███▓ Translator:-> http://translate.google.com/m/ ▓███▓ - - -
●▬►
-
I welcome, My Blog Readers Openions. So write your comments and
Suggetions any time, below each Posts or Write to my Email -
aydnajimudeen@gmail.com/-
Thanks my Readers.
-
*.*.*.*.*.
-
¤ Assalamualaikum Wa Rahmatullahi Wa barakatuh ¤
●▬▬▬▬▬▬▬▬▬ ▬▬▬▬▬▬▬●
-
the growth of armpit hair also indicative of puberty or not?
Praise be to Allah.
Reaching the age of accountability (i.e., puberty) is attained when
one of three signs occur in the case of males; in the case of females
there is a fourth sign, which is menstruation.
Shaykh Ibn 'Uthaymeen (may Allah have mercy on him) said: Puberty is
reached with the occurrence of one of three things in males, namely:
1. Reaching the age of fifteen years
2. Growth of pubic hair
3. Emission of maniy with desire when awakeor asleep.
If one of these three things occurs, then the individual has reached puberty.
In the case of females, a fourth sign is added to this list, namely
menstruation. If a female menstruates, even if she is ten years old,
then she has reached puberty.
End quote from ash-Sharh al-Mumti', 4/224
If a boy or girl emits maniy, accompanied by feelings of pleasure,
whether when awake orasleep, then we rule thathe or she has reached
puberty, because of the evidence that we shall quote below from the
Qur'an and Sunnah, and scholarly consensus.
Al-Maawardi (may Allah have mercy on him) said:With regard to wet
dreams, that is regarded as a sign of reaching puberty or sexual
maturity because Allah, may He be exalted, says (interpretation of the
meaning):
"And when the children among you reach sexual maturity, then let them
(also) ask for permission…"
[an-Noor 24:59].
And it was narrated fromthe Prophet (blessings and peace of Allah be
upon him) that he said: "The Pen has been lifted from three" among
whom he mentioned "the child, until he reaches sexual maturity."
The definition of sexual maturity (referred to in the Qur'an and
hadeeth) is the emission of maniy that gushes from a man or woman,
when sleeping, when having intercourse or otherwise.
End quote from al-Haawi, 6/343; al-Mughni, 4/297
Thus it is known that emission of madhiy doesnot mean that the
individual has reached puberty, because there is no evidence to that
effect, and the basic principle is that the individual is not
accountable until it is proven that there is evidence of change.
It says in Mataalib Ooli an-Nuha (3/404), after mentioning the signs
of puberty, including the emission of maniy: … Puberty is not reached
by anything other than what has been mentioned. End quote.
Secondly:
The growth of coarse hair around the private part, i.e., the penis in
males and the vagina in females, is one of the signs of puberty,
because of the report narrated by 'Atiyah al-Qurazi (may Allah be
pleased with him) who said: We were presentedto the Prophet
(blessingsand peace of Allah be upon him) on the day of Qurayzah;
those who had developed pubic hair were executed and those who had not
developed pubic hair were released. I was oneof those who had not
developed pubic hair, soI was released. Narrated by at-Tirmidhi, 1584;
classed as saheeh by Shaykh al-Albaani.
Ibn Qudaamah (may Allah have mercy on him) said: With regard tothe
growth of pubic hair, this refers to the growth of coarse hair around
the penis of the male and the vagina of the female, which should be
removed by shaving. As for fine hair, it is of no significance because
it grows in the case of a small child.
End quote from al-Mughni, 9/393.
For more information please see the answer toquestion no. 138738
With regard to hair other than pubic hair, such as the hair of the
beard or moustache or armpit hair, it is of no significance, even if
it is abundant, because Islamonly connected the ruling to the growth
of pubic hair. If hair other than pubic hair was of any significance,
the Prophet (blessings and peace of Allah be upon him) would not have
ordered the exposure of the private parts of BanuQurayzah, because the
appearance of hair in places other than the private area would have
been sufficient.
It says in Mataalib Ooli an-Nuha, 3/404: There is no other sign that
could indicate that puberty has been reached, apart from what has been
mentioned (so deepening of the voice, growth of the nose, development
of the breasts, armpit hair, growth of the beard, and so on, are not
signs of reaching puberty). End quote.
And Allah knows best.
--
/-
-
- - ▓███▓ Translator:-> http://translate.google.com/m/ ▓███▓ - - -
●▬►
-
I welcome, My Blog Readers Openions. So write your comments and
Suggetions any time, below each Posts or Write to my Email -
aydnajimudeen@gmail.com/-
Thanks my Readers.
-
*.*.*.*.*.
-
¤ Assalamualaikum Wa Rahmatullahi Wa barakatuh ¤
●▬▬▬▬▬▬▬▬▬ ▬▬▬▬▬▬▬●
-
Subscribe to:
Comments (Atom)
'' Our Lord ! grant us good in this world and good in the hereafter and save us from the torment of the Fire '' [Ameen]
-
{in Arab} :->
Rabbanaa aatinaa fid-dunyaa hasanatan wafil aakhirati hasanatan waqinaa 'athaaban-naar/-
(Surah Al-Baqarah ,verse 201)







