tripoli007:
Ndi Muslim .. Always causing confusion were there is none .. In all this heat still cover head like person wey don dey mad .. Emancipate yourself from mental slavery .. Allah this Allah that ..yet una go they carry bomb up n down.. Muslims are not terrorist but all terrorist are Muslims .. Hehehehe ndi ala kuba kuba ..

Ndi chuku Obuko Alakoba.
How does this thread concern you?

Raintaker:
Ndi chuku Obuko Alakoba.
How does this thread concern you?

How does it not concern me ,u see them comment on christian post , idol worshipers post ,atheist post ..but if it comes to there own ,they will add sentiment may chuwku abiama and alusi okija visit all of you ..

Adayi1:

may God forgive u...

May amadioha and abani romance u

tripoli007:


How does it not concern me ,u see them comment on christian post , idol worshipers post ,atheist post ..but if it comes to there own ,they will add sentiment may chuwku abiama and alusi okija visit all of you ..

May Sopona and Chuku abuke alakoba fall on u too.
Omo ale, Igbo olori pelebe.

ollah1:


Quit writing nonsense. Did the Quran tell you to visit Nairaland?

LAUGHING. . .YOUR FOOLISHNESS IS A1

AhluSunnah:
LAUGHING. . .YOUR FOOLISHNESS IS A1

hehehehehehehehe......................

Muslim and double standard, I'm not afraid of that creed. You people are very stingy with your woman. But you will like other people own.

Don't go for nysc then ! Infact don't go to school in nigeria so you don't mix with the opposite sex. Saudi Arabia is open for all who don't want to mix . Peace be unto you .

alhamdulilah.may Allah grant d poster with more knowledge. pls we shldn't argue blindly. Islam is a religion of truth, seek for knowledge of what u don't know and listen more than u talk, its more better for u. Assalamu alaikum wal'rahma

In the Name of Allah, the most Merciful,
the most Kind
Noteworthy is that there is no difference
amongst all the Islamic schools of thought,
the ahl al-qibla, in allowing the combination
of the two obligatory prayers; al-zuhr and al-
`asr, at `Arafa [ground which is included in
the rites of ‘Hajj’ (the Pilgrimage to Mecca,
Saudi Arabia)] at the time of the noon (al-
zuhr) prayer. Technically, this is [called] ‘jam'
al-taqdim’ (the preceding combination).
Similarly, there is no difference between
them in allowing the combination of the two
obligatory [prayers] - al-maghrib and al-`isha'
- at al-Muzdalifa [another ground near Mecca,
Saudi Arabia] at the time of the
`isha' [prayers].
Technically, this is called ‘jam' al-ta'khir’ (the
delayed combination). There is no difference
[amongst the scholars] in preferring these two
combinations. Indeed, they are amongst the
prophetic practices. However, they (the
scholars) have differed as to the permissibility
of combining the prayers in daily
performances.
The point of disagreement here is the
permissibility of combining two [individually
performable] obligatory prayers by
performing them together at the time
stipulated for one of them either by bringing
it forward (taqdiman) as at `Arafa, or, by
delaying it [until the time stipulated for the
later prayer] (ta'khiran) as done at al-
Muzdalifa [for al-maghrib and al-isha prayers
respectively].
The Imams [twelve] from the family of
Muhammad (S) have declared that this is
permissible at all times although it is better to
separate them [prayers]. Their followers
(Shi`as) have followed them in this [ruling] at
all times and places. Most of the time, they
combine al-zuhr and al-`asr, and al-maghrib
and al-`isha' [prayers], whether they are
traveling, are at home, or, they have an
excuse [to combine], and without no excuse
at all. ‘Jam' al-taqdim’ and ‘jam' al-ta'khir’
are equally valid for them [at all times].
As for the School of Hanafis [jurisprudence],
they have prohibited the combination [of
prayers] absolutely, with exception being at
`Arafa and al-Muzdalifa. [This is] despite the
presence of numerous clear sahih (authentic
traditions) which allow the combination,
especially when traveling. However, despite
the clear [traditions], they (the School of
Hanafis) interpreted them to refer to an
unintentional combination (al-jam' al-suri).
The invalidity of this [view] will become clear
to you soon, God willing.
As for the School of Shafi`is, Malikis and
Hanbalis (three differing jurisprudence
respectively), they have allowed it (the
combination) when travelling although there
are differences between them. Otherwise,
they are not allowed to combine except for
[genuine] excuses; for example, when there is
rain, soil, sickness and fear. There are also
differences between them on the conditions
which consider traveling as a legitimate
requisite to combine chronologically separated
prayers.
Our proofs, for the issue whether the
chronologically separated prayers could be
combined, or, not, rely on between us, and
our God, the Almighty, as well as other issues
on the authentic [traditions] from our Imams
(twelve, utmost chaste, males from the
progeny of the Prophet Muhammad A.S.),
peace be upon them. We shall argue with the
masses (jumhur) by referring to their
authentic traditions since they clearly point to
what we claim. For our sake of discussion,
the sufficient proofs are [provided by] the two
Shaykhs have reported in the Sahihs (the
reporters of Prophet’s sayings’ recorded). We
present to you what [Sahih] Muslim (one of
the reporters) has narrated in his ‘Sahih’ in
the chapter on the combination of prayers at
home. He says:
"Yahya b. Yahya reported: `I read from Malik
from b. Abu al-Zubayr from Sa`id b. Jubayr
from Ibn `Abbas [who] said: `The Prophet of
God (S) prayed the zuhr and `asr prayers
together and [he also offered] the maghrib
and `isha' prayers together even though
there was neither any fear, nor was he
traveling.'"
Muslim said: "And, Abu Bakr b. Abi Shayba
narrated to us that Sufyan b. `Uyayna
reported from `Amr b. Dinar from Abu
Sha`sha' Jabir b. Zayd from Ibn `Abbas who
said: `I prayed with the Prophet (S) the eight
[‘rakahs’(standings)] (of prayer) together and
the seven [standings] together.' `Amr b.
Dinar said: `I said: `O Abu Sha`sha' I think
he delayed the zuhr and hastened [to pray]
the `asr and he delayed the maghrib and
hastened [to pray] the `isha'.' He (Abu
Sha`sha') said: `I think so too.'" I (the
author) say: "They only follow [their]
conjectures, and the conjecture does not lead
to the truth."
Muslim said: "Abu al-Rabi`i al-Zahrani said
that Hammad b. Zayd reported from `Amr b.
Dinar from Jabir b. Zayd from Ibn `Abbas:
`Indeed the Prophet of God (S) prayed in
Medina the seven, and eight cycles, the zuhr
and `asr and the maghrib and the
`isha' [together].'"
He (Muslim) said: "And, Abu al-Rabi`i al-
Zahrani told me that Hammad narrated to us
from al-Zubayr b. al-Kharit from `Abd Allah
b. Shaqiq who said: `One day Ibn `Abbas
delivered a sermon to us after the `asr
[prayer] until the sun had set, and the stars
had begun to appear. The people started to
say: `The prayer! The prayer!.' He said: `A
man from the Banu Tamim, who was not
smiling or inclined [in stature], came to him
(Ibn `Abbas) and said: `The prayer! the
prayer!.' Ibn `Abbas said: `Do you teach me
the sunna O one who has no mother?' Then
he said: `I saw the Prophet of God (S)
combine the zuhr and `asr and the maghrib
and `isha'.' `Abd Allah b. Shaqiq said:
`Something about that bothered me, so I
came to Abu Hurayra, and I asked him about
it and he verified his statement.'"
Muslim said: "And Ibn Abi 'Umar told us that
Waqi' reported that `Imran b. Hudayr
reported from `Abd Allah b. Shaqiq al-`Uqayli
that a man said to Ibn `Abbas: `The prayer!',
then he kept quiet. Then he said: `The
prayer!' then he kept quiet. Then he said:
`The prayer!' and he kept quiet. Ibn `Abbas
said: `You have no mother! Do you teach us
about the prayer, we used to combine the
two prayers in the time of the Prophet of God
(S).'"
I (the author) say: Al-Nasai narrated from
`Amr b. Harm from Abu Sha`sha' that Ibn
`Abbas prayed the zuhr and `asr in Basra
without any interval between them. He did
that as he was busy, he reported it from the
Prophet (S).
Muslim said that Ahmad b. Yunus and `Awn
b. Salaam both told us from Zuhayr. Ibn
Yunus said that Zuhayr narrated that Abu al-
Zubayr reported from Sa`id b. Jubayr from
Ibn `Abbas who said: "The Prophet of God
(S), prayed the zuhr and `asr together in
Medina when there was neither fear, nor,
[was he] travelling." Abu al-Zubayr said: "I
asked Sa`id: `Why did he do that?' He
replied: `I asked Ibn `Abbas just as you have
asked me. He said: `He did not wish to
impose any difficulty on anyone in his
community.'"
Muslim said: "And Abu Bakr b. Abu Shayba
and Abu Karib reported to us, they said: `Abu
Mu'awiya, Abu Karib and Abu Sa`id al-Ashaj
said (and the words are of Abu Karib) that
they (Abu Karib and Abu Sa'id) said that
Waqi' and Abu Mu`awiya said, both of them
[reporting] from al-A`mash from Habib b.
Abu Thabit from Sa'id b. Jubayr from Ibn
`Abbas who said: `The Prophet of God (S)
combined the zuhr and `asr and the maghrib
and `isha' [prayers] in Medina even though
there was neither fear, nor, rain.'"
He (Muslim) said: "In the tradition of Waqi`i
he said: `I asked Ibn `Abbas: `Why did he
do that'? He said: `So that he should not
[impose a] burden on his community.'" And,
[according to] the hadith of Abu Mu`awiya,
Ibn `Abbas was asked: "What did he intend
by that?" He said: "He did not wish to impose
difficulty on his community."
Muslim said: "Yahya b. Habib al-Harithi said
that Khalid b. al-Hirth said that Qurra b.
Khalid said that Abu al-Zubayr told us that
Sa`id b. Jubayr reported that Ibn `Abbas
said: `Indeed the Prophet of God (S)
combined the prayers when on a journey,
and during the undertaking in the battle of
Tabuk, he combined the zuhr and `asr and
the maghrib and `isha.'" Sa`id said: `I asked
Ibn `Abbas: `What made him do that?' He
replied: `He did not wish to burden his
umma.'"
Muslim said: "Yahya b. Habib said that Khalid
b. al-Hirth told us that Qurra b. Khalid
narrated that Abu al-Zubayr said that `Amir
b. Wa'ila Abu al-Tufayl reported that Mu`adh
b. Jabal said: `In the battle of Tabuk, the
Prophet of God (S) combined the zuhr and
`asr and the maghrib and `isha' [prayers].'
He said: `I asked: `What made him do that?'
He (Mu'adh) said: `He did not wish to burden
his community.'"
I (the author) say: These authentic traditions
are clear to the reason for the legislation of
combining [the prayers]. All of these [indicate]
give respite to the community, so as not to
burden it with separating [the prayers],
[thereby] having mercy on the diligent ones
who [comprise] are most of the people. The
last two traditions; the hadith of Mu`adh and
the one before it, are not restricted to the
specific situation (I mean traveling) since the
reason for combining [the prayer] in them
(the two traditions) is general.
It is not the journey per se, nor, for sickness,
rain, soil, and fear. Rather it is a general
[ruling] which can be applied in any specific
case. So, it is not restricted to it; but, it is
applicable to all occasions. Due to that you
see that Imam Muslim did not mention the
[last] two traditions in the chapter on
"combining [the prayer] when traveling," since
they are not restricted to it (traveling).
Rather, he cited the traditions in the chapter
on the "combination [of prayer] when at
home" so that they can be a proof for the
permissibility of combining [the prayers] at all
times. This is based upon his understanding,
knowledge, and judgement.
Muslim's ‘sahih hadiths’ on this issue, and
those which you have heard, and not heard
are all according to the conditions stipulated
by al-Bukhari. The transmitters in their
‘isnads’ (the chain of custody) have all been
used by al-Bukhari in his ‘Sahih’; so, I wonder
what prevented al-Bukhari from mentioning
all of them (the traditions) in his ‘Sahih’?
What led him to reduce them to a negligible
portion? Why did he not append a chapter in
his book on the combination [of prayer] when
at home, or, while traveling?
Given the abundant ‘sahih hadiths’ according
to the conditions stipulated by him which are
available on the combination [of prayers] and
given that, on the whole, most of the Imams
(twelve, utmost chaste, males from the
progeny of the Prophet Muhammad A.S.) do
accept it (the combination of prayers), why
did he select those traditions on combining
which have the least [impact] in pointing to it
(the combination of prayer)? Why did he (al-
Bukhari) insert them in a chapter which could
alter its (intended) meaning? I consider al-
Bukhari above, and exclude him from being
like those who alter words from their
intended meanings, or, like those who hide
the truth even though they may know it.
I present to you what he has selected on this
topic and has inserted at an improper place.
He says in the chapter on the delaying of the
zuhr prayer until the [time of] `asr in the
book of the timings of prayers in his Sahih:
"Abu Nu`man narrated to us that Hammad
b. Zayd told him from `Amr b. Dinar who
reported from Jabir b. Zayd on the authority
of Ibn `Abbas who said: `The Prophet (S)
prayed in Medina the seven and eight
[standings] of the zuhr and `asr and the
maghrib and `isha.' Ayyub said: `Perhaps it
was a rainy night.' He said: `Maybe.'" I (the
author) say: they only follow conjectures.
He (al-Bukhari) also reported in the chapter
on the time of the maghrib from Adam: He
said: "Shu`ba told us: ``Amr b. Dinar
reported: `I heard Jabir b. Zayd reporting
from Ibn `Abbas who said: `The Prophet (S)
prayed the seven [standings] together, and
the eight [standings] together.'"
And, he reported with an incomplete chain of
transmission (arsala) in the chapter on
remembering the `isha' and darkness from
Ibn `Umar, Abu Ayyub and Ibn `Abbas that
the Prophet (S) prayed the maghrib and
`isha' [one after another without significant
time lapse between the two prayers], that is
he combined them at the time of one of
them at the expense of the other.
This is a very small portion from a large
number of authentic traditions on the
combination [of prayers] which are sufficient
to prove what we maintain, as is obvious.
This is supported by what [is reported] from
Ibn Mas`ud when he said: "The Prophet (S)
conjoined the two prayers, in Medina, the
zuhr and `asr, and the maghrib and `isha',
and this [fact] was mentioned to him. He (the
Prophet) said: "I did this so that my umma
should not be burdened." Al-Tabrani has
reported this.
It is reported from `Abd Allah b. `Umar when
it was said to him: "Did you not see the
Prophet (S) conjoined the zuhr and `asr and
the maghrib and `isha' prayers whilst he was
staying [in town], not travelling?" He replied
saying: "He did that so as not to impose a
burden on his community."
In short, there are, among all the `ulama' of
the masses, those who say that it is
permissible to conjoin the prayers, and those
who negate it; they ratify the authenticity of
these traditions, and their apparent
inference. This is what we say, that it is
allowed [to conjoin the prayer] in all cases.
Refer, if you wish, to what they have
appended to it so that it may be clear to you.

hafeezibnfattah:
Nysc is a fitnah camp. May Allaah protect them especially the sisters in the dress code. The advise I can give to sisters is to get married before going for nysc . with that, they will be posted to their husband's state. And if Allaah completes it and they went to camp with halal pregnancy or babies, they won't stay in the camp for all those activities. They will just complete the registration and come back to collect their posting letter to their PPA.
My own precious jewel went in the morning on Wednesday and we returned home in the night same day.
On the issue of Qasr, I have been an Mcan exco before too, i only understand qasr is permitted, not Jamu'u .
Anybody that will talk regarding fatwa on issues should say it as explained by scholars upon sunnah. Not the Takfeerun , liberalist nor orientalist's.

AhluSunnah:


i am not in any group.. But group created in the name of islam and has ameer and others is innovation into the deen and its against quran verse.. Check my thread on 'creating group in islam'... Read it

Educate me with that Quranic Verse. Moreover why don't you create a' social group ' since you know how to? Or you think Muslims don't need help of your social group

olayinka63:

Educate me with that Quranic Verse. Moreover why don't you create a' social group ' since you know how to? Or you think Muslims don't need help of your social group

VISIT MY THREAD ON CREATING SECT IN ISLAM..YOU WILL SURE GET EDUCATED. . .I do not need it. . am just trying to c0rrect u that creating a group and affiliating it with islam is kufru. . . a muslim practising islam with kitab wa xunnah is a jammah... n0 n33d of creating islamic group

AhluSunnah:
VISIT MY THREAD ON CREATING SECT IN ISLAM..YOU WILL SURE GET EDUCATED. . .I do not need it. . am just trying to c0rrect u that creating a group and affiliating it with islam is kufru. . . a muslim practising islam with kitab wa xunnah is a jammah... n0 n33d of creating islamic group

See reasoning, from the onset I know you're part of those "لا جمعة" group, you know how to takfir and condemn contributions of Islamic organizations. yet no meaningful contributions from your side to life of Muslims. You won't just accept, but you are already part of a "sect",.

olayinka63:

See reasoning, from the onset I know you're part of those "لا جمعة" group, you know how to takfir and condemn contributions of Islamic organizations. yet no meaningful contributions from your side to life of Muslims. You won't just accept, but you are already part of a "sect",.

LAUGHING. . If you like listen, if you like dont. . thats ur problem. . i have tried my best. . kosi egbe(sect) in islam. . hadith hudayfah ibn yaman explained it all

AhluSunnah:
LAUGHING. . If you like listen, if you like dont. . thats ur problem. . i have tried my best. . kosi egbe(sect) in islam. . hadith hudayfah ibn yaman explained it all

I've been seeing Kufr in all your statements on here, what is your definition of Kufr?
Mine is disbelieve in Almighty Allah , the prophets the Malaikats, the revealed books and Qadar.
What's yours?

Raintaker:
I've been seeing Kufr in all your statements on here, what is your definition of Kufr?
Mine is disbelieve in Almighty Allah , the prophets the Malaikats, the revealed books and Qadar.
What's yours?

You are correct. . destiny is part of it too. . and seeing kufru in all my statement, what do u really mean

AhluSunnah:
You are correct. . destiny is part of it too. . and seeing kufru in all my statement, what do u really mean

Qadar=Destiny.
I mean you've been mentioning Kufr in all your posts here on nairaland, hence I want to know your own definition of it.

Raintaker:
Qadar=Destiny.
I mean you've been mentioning Kufr in all your posts here on nairaland, hence I want to know your own definition of it.

Simply means to disbelief in ALLAH, ANGELS, HOLY BOOKS, PROPHETS, QADR(the good and bad) and JUDGEMENT DAY

AhluSunnah:
Simply means to disbelief in ALLAH, ANGELS, HOLY BOOKS, PROPHETS, QADR(the good and bad) and JUDGEMENT DAY

Good .
I can see there are no discrepancies in our definitions of what Kufr is.
Why then do you refer to those who believe in Allah , Angels, Holy Books, Prophets Judgment Day as Kaafirs.
I've seen you do that many times here.

Raintaker:
Good .
I can see there are no discrepancies in our definitions of what Kufr is.
Why then do you refer to those who believe in Allah , Angels, Holy Books, Prophets Judgment Day as Kaafirs.
I've seen you do that many times here.

OFCOURSE I CANT DO THAT.. ITS AGAINST THE MANHAJ OF THE SALAF.. please who have i call a kafir and such person believe in all u have listed?

AhluSunnah:
OFCOURSE I CANT DO THAT.. ITS AGAINST THE MANHAJ OF THE SALAF.. please who have i call a kafir and such person believe in all u have listed?

I quoted you yesterday when you called Albaqir a Kafir, you said he's Shiite.
Those who have amirs such as Mcan and co, you called them Kaafirs also.
My question is these people, do they not believe in the same thing you believe in?

AhluSunnah:
LAUGHING. . If you like listen, if you like dont. . thats ur problem. . i have tried my best. . kosi egbe(sect) in islam. . hadith hudayfah ibn yaman explained it all

Continue laughing. If you like desist from condemning and criticism. Its your problem deal with it.

AhluSunnah:
LAUGHING. . If you like listen, if you like dont. . thats ur problem. . i have tried my best. . kosi egbe(sect) in islam. . hadith hudayfah ibn yaman explained it all

Funny, don't you belong to Jabata's group? Jabata has a mosque where all his followers meet some days every week, you guys even go to Ilorin township stadium to train how to fight. And here you are telling me you do not belong to any "egbé/ìjo (group)". Its not necessary you tag yourself with a name. Group (ìjo) mean collection of some individuals with the belief, intention, goal and objectives.

olayinka63:

Continue laughing. If you like desist from condemning and criticism. Its your problem deal with it.

Condemning and criticism? so thats the word you gunna use to replace correction? ? continue

Raintaker:
I quoted you yesterday when you called Albaqir a Kafir, you said he's Shiite.
Those who have amirs such as Mcan and co, you called them Kaafirs also.
My question is these people, do they not believe in the same thing you believe in?

ABSOLUTELY NO. . BECAUSE THEY REJECT ALLAH, QURAN, HADITH AND RASUL MUHAMMAD.... how can such person or people be a muslim?huh?... Although there are conditions to fufil before one can make takfir,1. maybe the person forgets 2. maybe he made mistake 3. maybe he was forced 4. maybe he doesnt understand . .. . but al baqir and other shite like him and also sufi like empiree, ikupati and others . .fully understands and rejects every single proof fr0m quran and hadith... shia have different quran and hadith, they do curse sahabahs, aeesha and they call Ali ALLAH and their imam(ayatollah) has final say over everything even if its against islam, their adhan is different from rasuls own..and u want to say he is n0t kafir abi. .g

Raintaker:
I quoted you yesterday when you called Albaqir a Kafir, you said he's Shiite.
Those who have amirs such as Mcan and co, you called them Kaafirs also.
My question is these people, do they not believe in the same thing you believe in?

Am sure sufism kufru is also very clear to u and yet these sufi guys defends it. . . and quran and hadith warns against creating islamic group . .creating islamic group means u reject quran and hadith . . . .to those that do not know its dangers, after they realize its against quran and hadith, they leave the islamic group they belong and practise islam according to sunnah. . . . .m0st refuses to leave the groups even after its clear to them. . . . . . . so, are u saying all those groups are not kafir abi? and mind u, there is general takfir and individual takfir. . those conditions before making takfir only applies to individual takfir. .j

AhluSunnah:
ABSOLUTELY NO. . BECAUSE THEY REJECT ALLAH, QURAN, HADITH AND RASUL MUHAMMAD.... how can such person or people be a muslim?huh?... Although there are conditions to fufil before one can make takfir,1. maybe the person forgets 2. maybe he made mistake 3. maybe he was forced 4. maybe he doesnt understand . .. . but al baqir and other shite like him and also sufi like empiree, ikupati and others . .fully understands and rejects every single proof fr0m quran and hadith... shia have different quran and hadith, they do curse sahabahs, aeesha and they call Ali ALLAH and their imam(ayatollah) has final say over everything even if its against islam, their adhan is different from rasuls own..and u want to say he is n0t kafir abi. .g

Kpele crying baby

AhluSunnah:
. .j

Keep Hating While They Loving

AhluSunnah:
shia have different quran and hadith, they do curse sahabahs, aeesha and they call Ali ALLAH and their imam(ayatollah) has final say over everything even if its against islam, their adhan is different from rasuls own..and u want to say he is n0t kafir abi. .g

# So, you seen that Quran before?

# Cursing sahabah is an overstatement. I am not defending those who used to curse some sahabah, but the thorn on your throat is:

1. sahabah cursed themselves e.g Mu'awiyah used to curse Imam Ali, and Nabi said "whoever curse Ali has cursed Me".

So, according to your faulty senses, why was Mu'awiyah not become a kafir but those who curse Mu'awiyah back for cursing Ali are Kuffar?!

2. Munafiqun were part of sahabah, even your terrorist master Jabata agreed to this. Allah cursed the Munafiqun in the Qur'an. Has Allah become " kafir" for cursing "sahabah"?

3. Shia, call Ali Allah? Even your master Jabata did not make this huge lie. Shia only believe Ali is superior to the first three Khalifahs.

4. Imams of Ahl al-Bayt are different from the Ayatullahs.

# The onus is on you to show us shia authentic book/hadith where their Imams have final say even if they contradict Allah and His prophet.

Hadith Thaqalain has given your lies a befitting burial. Nabi says:

" ...they (the Ahl al-Bayt) will not deviate/separate from the Qur'an until they will meet me at the pool".