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The I-SOC (Islamic Society) (X)
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Sahih Muslim - The book of clothes and adornment (كتاب اللباس والزينة)
حَدَّثَنَا يَحْيَى بْنُ يَحْيَى، قَالَ قَرَأْتُ عَلَى مَالِكٍ عَنْ نَافِعٍ، عَنْ زَيْدِ بْنِ عَبْدِ اللَّهِ، عَنْ عَبْدِ اللَّهِ بْنِ عَبْدِ الرَّحْمَنِ بْنِ أَبِي بَكْرٍ الصِّدِّيقِ، عَنْ أُمِّ سَلَمَةَ، زَوْجِ النَّبِيِّ صلى الله عليه وسلم أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ " الَّذِي يَشْرَبُ فِي آنِيَةِ الْفِضَّةِ إِنَّمَا يُجَرْجِرُ فِي بَطْنِهِ نَارَ جَهَنَّمَ " .
Umm Salama, the wife of Allah's Apostle (ﷺ), said:
He who drinks in the vessel of silver in fact drinks down in his belly the fire of Hell.
حَدَّثَنَا يَحْيَى بْنُ يَحْيَى، قَالَ قَرَأْتُ عَلَى مَالِكٍ عَنْ نَافِعٍ، عَنْ زَيْدِ بْنِ عَبْدِ اللَّهِ، عَنْ عَبْدِ اللَّهِ بْنِ عَبْدِ الرَّحْمَنِ بْنِ أَبِي بَكْرٍ الصِّدِّيقِ، عَنْ أُمِّ سَلَمَةَ، زَوْجِ النَّبِيِّ صلى الله عليه وسلم أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ " الَّذِي يَشْرَبُ فِي آنِيَةِ الْفِضَّةِ إِنَّمَا يُجَرْجِرُ فِي بَطْنِهِ نَارَ جَهَنَّمَ " .
Umm Salama, the wife of Allah's Apostle (ﷺ), said:
He who drinks in the vessel of silver in fact drinks down in his belly the fire of Hell.
| Reference | : Sahih Muslim 2065 a |
| In-book reference | : Book 37, Hadith 1 |
| USC-MSA web (English) reference | : Book 24, Hadith 5126 |
| (deprecated numbering scheme) |
Original post by Zamestaneh
Thanks 
My tribe also vote me (cba logging out and into like 5 accounts but just pretend like I did hehe)
My tribe also vote me (cba logging out and into like 5 accounts but just pretend like I did hehe)
One vote per person, not per account
Original post by HSafirah
Good work all! They're all very nice and hard to choose from..
Anyway, I vote for Incredible 4 and Aabidah 3
Anyway, I vote for Incredible 4 and Aabidah 3
Just one vote please!
I'd like to change mine to Zam's since he's going to fix it
Original post by Tennumbers
Just one vote please!
Just one vote please!
Incredible 4 then
Tpos, Ten, Anka, Ash and me vote for mine (once it's been adjusted) 
We could just have a group of banners instead of one only, you know
We could just have a group of banners instead of one only, you know
(edited 9 years ago)
Sahih Bukhari - Book of call to prayers
Chapter: (The reward of a person) who waits for the prayer in the mosque and the superiority of mosques
حَدَّثَنَا عَبْدُ اللَّهِ بْنُ مَسْلَمَةَ، عَنْ مَالِكٍ، عَنْ أَبِي الزِّنَادِ، عَنِ الأَعْرَجِ، عَنْ أَبِي هُرَيْرَةَ، أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ " الْمَلاَئِكَةُ تُصَلِّي عَلَى أَحَدِكُمْ مَا دَامَ فِي مُصَلاَّهُ مَا لَمْ يُحْدِثْ اللَّهُمَّ اغْفِرْ لَهُ، اللَّهُمَّ ارْحَمْهُ. لاَ يَزَالُ أَحَدُكُمْ فِي صَلاَةٍ مَا دَامَتِ الصَّلاَةُ تَحْبِسُهُ، لاَ يَمْنَعُهُ أَنْ يَنْقَلِبَ إِلَى أَهْلِهِ إِلاَّ الصَّلاَةُ ".
Narrated Abu Huraira:
Allah's Messenger (ﷺ) said, "The angels keep on asking for Allah's Blessing and Forgiveness for anyone of you as long as he is at his Musalla (praying place) and does not do Hadath (passes wind). The angels say, 'O Allah! Forgive him and be Merciful to him.' Each one of you is in the prayer as long as he is waiting for the prayer and nothing but the prayer detains him from going to his family."
Chapter: (The reward of a person) who waits for the prayer in the mosque and the superiority of mosques
حَدَّثَنَا عَبْدُ اللَّهِ بْنُ مَسْلَمَةَ، عَنْ مَالِكٍ، عَنْ أَبِي الزِّنَادِ، عَنِ الأَعْرَجِ، عَنْ أَبِي هُرَيْرَةَ، أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ " الْمَلاَئِكَةُ تُصَلِّي عَلَى أَحَدِكُمْ مَا دَامَ فِي مُصَلاَّهُ مَا لَمْ يُحْدِثْ اللَّهُمَّ اغْفِرْ لَهُ، اللَّهُمَّ ارْحَمْهُ. لاَ يَزَالُ أَحَدُكُمْ فِي صَلاَةٍ مَا دَامَتِ الصَّلاَةُ تَحْبِسُهُ، لاَ يَمْنَعُهُ أَنْ يَنْقَلِبَ إِلَى أَهْلِهِ إِلاَّ الصَّلاَةُ ".
Narrated Abu Huraira:
Allah's Messenger (ﷺ) said, "The angels keep on asking for Allah's Blessing and Forgiveness for anyone of you as long as he is at his Musalla (praying place) and does not do Hadath (passes wind). The angels say, 'O Allah! Forgive him and be Merciful to him.' Each one of you is in the prayer as long as he is waiting for the prayer and nothing but the prayer detains him from going to his family."
| Reference | : Sahih al-Bukhari 659 |
| In-book reference | : Book 10, Hadith 53 |
| USC-MSA web (English) reference | : Vol. 1, Book 11, Hadith 628 |
| (deprecated numbering scheme) |
Original post by Zamestaneh
Tpos, Ten, Anka, Ash and me vote for mine (once it's been adjusted)
We could just have a could of banners instead of one only, you know
We could just have a could of banners instead of one only, you know
You missed me and beautiful out...tbh you're the winner.
Original post by Zamestaneh
Tpos, Ten, Anka, Ash and me vote for mine (once it's been adjusted)
We could just have a could of banners instead of one only, you know
We could just have a could of banners instead of one only, you know
Ideas and TMG still need to vote but I think you've won
Wheres the unity at doe?
Original post by Zamestaneh
Tpos, Ten, Anka, Ash and me vote for mine (once it's been adjusted)
Me too ^_^
Original post by Tennumbers
Ideas and TMG still need to vote but I think you've won
Wheres the unity at doe?
Wheres the unity at doe?
And me
Original post by Zamestaneh
Tpos, Ten, Anka, Ash and me vote for mine (once it's been adjusted)
Ash has voted? I didn't see it lol.
عدة من أصحابنا، عن أحمد بن محمد بن خالد، عن ابن فضال، عن ثعلبة بن ميمون، عن حمزة بن محمد الطيار، عن أبي عبد الله عليه السلام في قول الله عزوجل: " وما كان الله ليضل قوما بعد إذ هداهم حتى يبين لهم ما يتقون " قال: حتى يعرفهم ما يرضيه وما يسخطه، وقال: " فألهمها فجورها وتقويها " قال: بين لها ما تأتي وما تترك، وقال: " إنا هديناه السبيل إما شاكرا وإما كفورا " قال: عرفناه، إما آخذ وإما تارك، وعن قوله: " وأما ثمود فهديناهم فاستحبوا العمى على الهدى " قال: عرفناهم فاستحبوا العمى على الهدى وهم يعرفون؟ وفي رواية: بينا لهم.
Several of our companions from Ahmad b. Muhammad b. Khalid from ibn Faddal from Tha`laba b. Maymun from Hamza b. Muhammad at-Tayyar from Abu `Abdillah عليه السلام regarding the saying of Allah عزوجل, “It was never Allah’s part that He should send a folk astray after He had guided them until He had made clear unto them what they should avoid” (9:115).
He said: Until they know what He is pleased with and what He is displeased with. And He says, “And inspired it with knowledge of what is wrong for it and what is right for it” (91:8) – [meaning,] elucidate to it what to take to and what to abandon. And He says, “We showed him the way, whether he be grateful or disbelieving” (76:3) – we have recognized it, either take to it or abandon it. And regarding His saying, “As for Thamud, we sent guidance to them but they preferred blindness over guidance” (41:17) – He made them recognize, but they preferred blindness over guidance and they knew it.
And in another narration: We elucidated it for them. (al-Kafi, Volume 1, hadith 412)
(hasan muwathaq) (حسن موثق)
عدة من أصحابنا، عن أحمد بن محمد بن خالد البرقي، عن أبيه، عن النضر بن سويد، عن يحيى الحلبي، عن ابن مسكان، عن زرارة بن أعين قال: سمعت أبا عبدالله (عليه السلام) يقول: إن الله خلو من خلقه وخلقه خلو منه، وكل ما وقع عليه اسم شئ ما خلا الله فهو مخلوق والله خالق كل شئ، تبارك الذي ليس كمثلهشئ وهو السميع البصير.
A number of our companions from Ahmad b. Muhammad b. Khalid al-Barqi from his father from an-Nadr b. Suwayd from Yahya al-Halabi from Ibn Muskan from Zurara b. A`yan.
He said: I heard Abu `Abdillah عليه السلامsaying: Verily Allah is devoid of His creation and His creation is devoid of Him. And all upon which the name of “thing” befalls – apart from Allah – it is created. And Allah is the creator of everything. Blessed be the one who nothing is like unto Him. And He is the All-hearing, the All-seeing. (al-Kafi, Volume 1, hadith 220)
(sahih) (صحيح)
QURAN: "Only through the Divine Mercy have you (Muhammad) been able to deal with your followers so gently. If you had been stern and hard-hearted, they would all have deserted you a long time ago. Forgive them and ask God to forgive (their sins) and consult with them in certain matters. But ,when you reach a decision, trust God. God loves those who trust Him."
Original post by Mary562
And me
Sorry
and Maryam Quran: "But He fashioned him in due proportion, and breathed into him something of His spirit. And He gave you (the faculties of) hearing and sight and feeling (and understanding): little thanks do ye give!"
"When I turn my gaze skyward I see the flattened dome of the sky and the sun's brilliant disc and a hundred other visible things underneath it. What are the steps which bring this about? A pencil of light from the sun enters the eye and is focussed there on the retina. It gives rise to a change, which in turn travels to the nerve layer at the top of the brain. The whole chain of these events, from the sun to the top of mv brain, is physical. Each step is an electrical reaction. But now there succeeds a change wholly unlike any that led up to it, and wholly inexplicable bv us. A visual scene presents itself to the mind: I see the dome of the sky and the sun in it, and a hundred other visual things beside. In fact, I perceive a picture of the world around me."
Sir Charles Scott Sherrington, OM, GBE, PRS was an English neurophysiologist, histologist, bacteriologist, and a pathologist, Nobel laureate and president of the Royal Society in the early 1920s
My reflections:
Arguably, human consciousness is one thing that proves the existence of God. Immediately, the atheist reading this will think to him or her self - 'God of the gaps', or 'non sequitur' and promptly dismiss my claims. Nevertheless, it is neither of those two, and the human consciousness has been referred to be scientists all across the world as the 'hard problem of consciousness' , the 'knot', 'the last great mystery'. When i was young, i used to think to myself, why does Allah swt state that he gave us senses, intellect, to see from, hear from, see with our 'hearts/minds' as well as with our eyes. Why was this repeated?
Ofcourse, as Allah swt reveals , it is designed to make us reflect.
I'm currently studying all of these aspects of science at university, i know about the pathways of the nervous system, we've been given teaching in detail. However, impulses, neurones, tracts, areas of processing in the brain, neuro transmitters, all explain how pain is felt, how the stimulus alerts us to pain, but they fail at actually telling us what that 'raw' feeling of pain is.
When you touch a candle flame, science can explain everything, from reflectors, pathways, reflex actions, neuro-transmitters, but it can not and will never be able to explain that second of 'agony', that 'raw' feeling of pain, which is something outside the scope and field of science to explain and i hold the view it will never be explained because of this. The material circuits, transmitters, etc are all purely physical. Our reactions are physical externally. But internally, that 'raw' sensation is not physical, it seems somewhat immaterial and as if there is part of us created to actually 'experience' that 'raw' feeling and sense of agony. We can explain the physical processors that go into sight, but 'seeing' and consciously 'viewing' is something else, similar for 'hearing', even 'reflecting' and 'feeling'.
I highly recommend reading Hamzah's account of this: http://www.hamzatzortzis.com/2101/consciousness-and-the-new-scientist-magazine-reflections-on-false-materialist-assumptions/
As well as possibly watching this debate:
[video="youtube;77J6g04UeY0"]https://www.youtube.com/watch?v=77J6g04UeY0[/video]
"When I turn my gaze skyward I see the flattened dome of the sky and the sun's brilliant disc and a hundred other visible things underneath it. What are the steps which bring this about? A pencil of light from the sun enters the eye and is focussed there on the retina. It gives rise to a change, which in turn travels to the nerve layer at the top of the brain. The whole chain of these events, from the sun to the top of mv brain, is physical. Each step is an electrical reaction. But now there succeeds a change wholly unlike any that led up to it, and wholly inexplicable bv us. A visual scene presents itself to the mind: I see the dome of the sky and the sun in it, and a hundred other visual things beside. In fact, I perceive a picture of the world around me."
Sir Charles Scott Sherrington, OM, GBE, PRS was an English neurophysiologist, histologist, bacteriologist, and a pathologist, Nobel laureate and president of the Royal Society in the early 1920s
My reflections:
Arguably, human consciousness is one thing that proves the existence of God. Immediately, the atheist reading this will think to him or her self - 'God of the gaps', or 'non sequitur' and promptly dismiss my claims. Nevertheless, it is neither of those two, and the human consciousness has been referred to be scientists all across the world as the 'hard problem of consciousness' , the 'knot', 'the last great mystery'. When i was young, i used to think to myself, why does Allah swt state that he gave us senses, intellect, to see from, hear from, see with our 'hearts/minds' as well as with our eyes. Why was this repeated?
Ofcourse, as Allah swt reveals , it is designed to make us reflect.
I'm currently studying all of these aspects of science at university, i know about the pathways of the nervous system, we've been given teaching in detail. However, impulses, neurones, tracts, areas of processing in the brain, neuro transmitters, all explain how pain is felt, how the stimulus alerts us to pain, but they fail at actually telling us what that 'raw' feeling of pain is.
When you touch a candle flame, science can explain everything, from reflectors, pathways, reflex actions, neuro-transmitters, but it can not and will never be able to explain that second of 'agony', that 'raw' feeling of pain, which is something outside the scope and field of science to explain and i hold the view it will never be explained because of this. The material circuits, transmitters, etc are all purely physical. Our reactions are physical externally. But internally, that 'raw' sensation is not physical, it seems somewhat immaterial and as if there is part of us created to actually 'experience' that 'raw' feeling and sense of agony. We can explain the physical processors that go into sight, but 'seeing' and consciously 'viewing' is something else, similar for 'hearing', even 'reflecting' and 'feeling'.
I highly recommend reading Hamzah's account of this: http://www.hamzatzortzis.com/2101/consciousness-and-the-new-scientist-magazine-reflections-on-false-materialist-assumptions/
As well as possibly watching this debate:
[video="youtube;77J6g04UeY0"]https://www.youtube.com/watch?v=77J6g04UeY0[/video]
(edited 9 years ago)
[video="youtube;O1cvdRfPews"]https://www.youtube.com/watch?v=O1cvdRfPews[/video]
Original post by Mary562
Do you know any books which we can read from or do you mean in general from an Islamic store
Wa antum Jazakum Allahu Khairan
Wa antum Jazakum Allahu Khairan
Tbh nope. In Shaa Allah some others can help.
How we see God is a direct reflection of how we see ourselves. If God brings to mind mostly fear and blame, it means there is too much fear and blame welled inside us. If we see God as full of love and compassion, so are we.
(One of the forty rules of love)
(One of the forty rules of love)
Original post by Ibn Fulaan
I too, would like to make a submission.
We have a winner.
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