No,we already know that angels are made up of light and jinns are made up of fire.
The word 'everything' is according to the context of that verse. In that verse Arabic word for 'everything' used is 'kulla'.
Suppose you little brother is eating chips and you asked that you wanted to eat some.
Then he said I ate everything and nothing is left.
All perfect praise be to Allah
As this is a tafseer related question so this does not necessarily require references, but it requires to make it clear how these 2 ayahs are compatible. I will try to explain this, with help of of tafseer from Dr. Israr Ahmed (late), which you can listen(in urdu) here.
There are many opinions about this, we will discuss 2 of ...
"Corn" as you're referring to wasn't actually known in Arabia during the time of the prophet; it is a grain that was developed in North/Central America and wasn't imported into Europe and points east until after Columbus.
The word "corn" however has been used historically to refer to any number of different edible grains, such as wheat, millet and oats, ...
I can't help but point out that water is literally produced from fire:
Flames consist primarily of carbon dioxide, water vapor, oxygen and nitrogen. (Wikipedia)
E.g. for methane combustion, we have the following chemical reaction:
(Image source: Wikimedia commons)
But I don't think this is the way it's intended to be interpreted. The Qur'an also says:
You seem to be asking about these two verses regarding who talked to Mary:
إذ قالت الملائكة يا مريم إن الله يبشرك بكلمة منه اسمه المسيح عيسى ابن مريم
When the angels said, "O Mary, indeed Allah gives you good tidings of a word from Him, whose name will be the Messiah, Jesus, the son of Mary ..."
— Quran 3:45
فأرسلنا إليها روحنا فتمثل لها بشرا ...
There is no contradiction, you are simply misreading what the hadith are saying.
Of the three, the only one that actually claims how the ablution "should" be performed is the third one. And that simply states that it be "like that of mine", not necessarily "exactly like this one I'm doing right now".
The first two make no such ...
It is quite possible for a sahih hadith to contradict with another in such trivial matters. This can happen due to a mistake by the transmitter, as they are not infallible. Some scholars have preferred the view that Idris (عليه السلام) was on the fourth heaven as transmitted by other chains for example the ones through Qatada and Thabit are in agreement with ...
In the following answer I'll try to:
explain the ahadith quoted.
post some commentaries and give my own comment (maybe a bit scattered here and there).
show that there are narrations that seem to contradict them.
post based on other narration an explanation of the narrator of one of the two quoted hadith himself and how he understood the matter.
All perfect praise be to Allah
Firstly, i should admit, i am not even a student of hadees, but still i will share what i know. Feel free to correct me where i am wrong.
As in your question you have specifically asked according to hadith science, so i will stick with it.
There are four major procedures to resolve contradiction (تعارض) ta'aaruz(we will use ...
There is no contradiction.
3:146 is saying that they did not give up hope, did not surrender, did not run away, and did not apostatize.
2:214 does not say that they did any of the above. Rather it says that they were shaken (زلزلوا i.e. afflicted) so much that they sought hastening of Allah's help. It does not mean that their resolve weakened or that they ...
When scholars call a hadith authentic, it is usually according to sanad i.e. the chain of narrators. There still remains the task of validating the matn i.e. the reported content in the light of Qur'an and other factors. It is a known practice. For example, Al-Khatib al-Baghdadi (392–463AH) writes in al-Kifaya:
ولا يقبل خبر الواحد في منافاة حكم العقل وحكم ...
No there's no contradiction. First of all in the chapter of Fath al-Bari border lines for the allowed clothes while wearing Ihraam are discussed. While the hadith from Sahih al-Bukhari is an explanation how the women interpreted the verse 24:31. And the addition leaving the impression that they covered their faces hardly goes along with the wording of the ...
Yes there are multiple ways to reconcile them.
The additional forbidden animals in 5:3 are all types of carrion or dead meat ( ميتة ), so they are already included in 2:173 and 5:3 is just an elaboration of it.
The first verse says:
إنما حرم عليكم الميتة
He has only forbidden to you dead animals ...
— Quran 2:173
This is defined as follows:
قال أهل اللغة ...
They were clothed when they were admitted to paradise, as Allah said to them:
إن لك ألا تجوع فيها ولا تعرى
Indeed, it is [promised] for you not to be hungry therein or be unclothed.
— Quran 20:118
However after falling into satan's deception and eating from the forbidden tree, their clothing vanished and they became naked. And so they began to cover ...
Where is the contradiction?
Please note that this is based on the simple understanding of the qur'an for more details and background information I'd need to consult a tafsir or other verses that might be related here my focus was on the story told in surat al-'A' araaf.
Verse 7:22 says in simple words: That after listening to Satan -who influenced them- they ...
This question "what is the best deed" was always answered depending on the situation and depending on the person asking. It wasn't meant as a scientific classification of deeds.
For example, in another hadith:
It is narrated on the authority of 'Abdullah b. Mas'ud that he observed. I asked the Messenger of Allah (ﷺ) which deed was the best. He (...
There is a difference between disbelievers and people of the book:
Those who believe, and those who are Jewish, and the Christians, and the Sabeans —any who believe in God and the Last Day, and act righteously— will have their reward with their Lord; they have nothing to fear, nor will they grieve.
Those who disbelieve ...
There is no clear indication anywhere in the Quran regarding the number of earths, and 65:12 is subject to interpretation, although the most apparent meaning is that there are seven earths.
That interpretation is not contrary to the expression used in the Quran ( السماوات والأرض ) , because a singular can be used to refer to a group or to its genus, for ...
Ismail (AS) was the ancestor of Quraish. He wasn't a warner sent to them when they were lost in misguidance, nor did he have scripture he brought for them to read.
As such, there is no contradiction between the verses mentioned. The Prophet Muhammad (SAW) was the first ever warner sent to Quraish and more generally to the Arabs. In addition, the Quran was ...
The verse you're asking about was revealed to Prophet Muhammad when Ammar Yasir bad things about Prophet Muhammad when he didn't really mean it.
الصّادق (علیه السلام)- عَنْ عَبْدِاللَّهِبْنِعَجْلَانَ عَنْ
أَبِیعَبْدِاللَّهِ (علیه السلام) قَالَ سَأَلْتُهُ فَقُلْتُ لَهُ
إِنَّ الضَّحَّاکَ قَدْ ظَهَرَ بِالْکُوفَهًِْ وَ یُوشِکُ أَنْ نُدْعَی
Homosexuality is prohibited in Islam.
Homosexuality is a test for some people just as heterosexuality is a test for most people.
Is it permissible to have non-penetrative gay sex (e.g. oral sex) or anal sex using a condom?
The hadith has been criticized because of the weakness of عبد الله بن سلمة see Al-Arnaa’oot and Al-Albani. Ibn Kathir postulated that a mix-up has happened between the miracles and the ten commandments.
I found at least two interpretations of the hadith that are at least sensible. Obviously, there is discussion regarding the authenticity of the hadith. However, I will assume for a moment that the hadith is authentic.
Firstly, it could be that the hadith omits a part of the conversation. Basically, like this:
So they went to the Messenger of Allah (ﷺ) to ...
I think it was only for a special tribe which was found in the Hadith. It is not quoted if it was for the whole Muslims ummah it not.
Reference:Sayyiduna Anas (Allah be pleased with him) narrates that some people came from (the tribe of) ‘Ukl or ‘Urayna and became ill in Madinah. The Messenger of Allah (Allah bless him and grant him peace) commanded them to ...
In a Nutshell: The wording regarding camel urine in some hadith is not the Prophet's words (شرب أبوال الإبل) but the wording of the narrator.
There are authentic ahadith which mention some people got sick and asked the Prophet (saw) for advice. He told them to go and: "فشربتم من ألبانها" drink camel milk.
One of the narrations adds "and their ...
My question is that,is that prescription was special... is it alsoprescription for Muslim Ummah to do so?
Yes, it was for specific tribe. Scholars believe that some people from the tribe had disease which had no other cure available. So camel urine was prescribed.
Is this for ummah how can I know this is accurate.......how to use in present.
Well I don't ...
They are not the same. Allah is eternal meaning that He has no beginning and no end. Life after death has a beginning and no end. Also Allah's existence is inherent to His person, whereas the existence after death of a people is granted and sustained by Allah, not due to themselves.
Let me try and explain these 2 Ayah from a slightly different perspective, with all due respect to the other answers mentioned here.
The first of these two Ayah is talking about the people who were blaming the Prophet for their own mistakes. And in the next Ayah, Allah is telling them, that you need to blame your own self for your own mistakes. When a ...