if a woman is old enough to enter into a marriage contract, then all the functions of what marriage entails, she is saying she can carry out.

Sweetnecta: if a woman is old enough to enter into a marriage contract, then all the functions of what marriage entails, she is saying she can carry out.

thanks for your courage but it is still twist and turn.

my questions are quite simple. yes or no answers will suffice.

please try again or are you saying there are no "yes and no" answers to these questions?

should i fu.c.k my 9 yr old wife?
would allah approve?

^^^^^^^
@lagosshia , sweetnecta etc. looks like Lagbaja had you guys in mind.


*Lagbaja* - simple YES or NO. . . . .

Answer d question.

tiarabubu: ^^^^^^^
@lagosshia , sweetnecta etc. looks like Lagbaja had you guys in mind.


*Lagbaja* - simple YES or NO. . . . .

Answer d question.

lol...how ridiculous for a christian to make a "tag team" with an atheist to demonstrate mockery.

well,i'm not shocked after reading this by "logic mind",a confirmed atheist:

"Logic Mind Praises The Lord":

https://www.nairaland.com/904712/logic-mind-praises-lord

still won't answer the question.
soldier of allah on the run

Islamic Thought Series #6 - part 2: In part 2, we will discuss why the Qur'an cannot be described as any of the Arabic literary forms.

The inability to produce anything like the Qur’an, due to its unique literary form, is the essence of the Qur’anic miracle. This is because a human author is only able to produce the known literary forms in the Arabic language. The development of an entirely new literary form is beyond the scope of the natural capacity of any human author, hence a Divine entity, Allah, is the only sufficient comprehensive explanation. The evidence for this is that for over a millennia, the speech and writings of the Arabs have always fallen within the known literary forms of the Arabic language. However, the Qur’an breaks this natural pattern due to its uniqueness. Taha Husayn, a prominent Egyptian litterateur, in a public lecture summarised how the Qur’an achieves its own unique form:

“But you know that the Qur’an is not prose and that it is not verse either. It is rather Qur’an, and it cannot be called by any other name but this. It is not verse, and that is clear; for it does not bind itself to the bonds of verse. And it is not prose, for it is bound by bonds peculiar to itself, not found elsewhere; some of the binds are related to the endings of its verses, and some to that musical sound which is all its own. It is therefore neither verse nor prose, but it is “a Book whose verses have been perfected and expounded, from One Who is Wise, All-Aware.” We cannot therefore say it is prose, and its text itself is not verse. It has been one of a kind, and nothing like it has ever preceded or followed it.” [1]

Hence, the Qur’an is truly a unique expression of the Arabic language. Nothing has come before or after it that can match its literary form. This post will discuss how the Qur’an cannot be described as any of the possible literary forms of the Arabic language.

Is the Qur’an poetry?

The Qur’an cannot be simply described as poetry because each surah (chapter) does not conform to any of the al-bihar (the syllabic based rhythmical patterns of poetry - see part 1) and in many places does not exhibit the same regular rhythmic patterns of the al-bihar. Surah al-Kawthar (A River in Paradise, 108) is a good example to show how the Qur’an is not Arabic poetry:

Inna a’tayna kal kawthar
Verily, We have granted you al-Kawthar.
Fasalli li rabbika wanhar
Therefore turn in prayer to your Lord and sacrifice.
Inna shani-aka huwal abtar
For he who hates you, he will be cut off.

The syllables of these verses do not correspond to any pattern similar to the al-bihar of Arabic poetry. In fact, there is no syllabic rhythmical pattern in this surah. Mohammad Khalifa in The Authorship of the Qur’an concludes:

“Readers familiar with Arabic poetry realize that it has long been distinguished by its wazn, bahr, arud and qafiyah (i.e. exact measures of syllabic sounds and rhymes), which have to be strictly adhered to even at the expense of grammar and a shade of meaning at times. All of this is categorically different from Qur’anic literary style.” [2]

Is the Qur'an Mursal?

As discussed in part 1, Arabic prose can be defined either as rhymed (saj’) or normal speech (mursal). If we compare mursal with the Qur’an, we find that the construction of the Qur’an is not just straightforward speech. This is due to the use of rhyme, rhythm, depth of meaning and unique stylistic features abundant throughout the Qur’an. Mursal is just normal speech that does not employ any of the above features. A superficial analysis on Surah al-Kawthar will conclude that it cannot be described as normal speech.

Inna a’tayna kal kawthar
Fasalli li rabbika wanhar
Inna shani-aka huwal abtar

These verses employ an end rhyme and the repetition of the ending ‘ka’ (you) is responsible for creating the chapter’s rhythm. By highlighting just this surah’s rhyme and rhythm, clearly shows that the Qur’an is not straightforward speech. For more information please read the following article of Surah al-Kawther: http://www.hamzatzortzis.com/?page_id=377.

Is the Qur’an rhymed prose (saj’)?

There are three major opinions based upon modern and classical scholarship on how the Qur’an achieves its own unique literary form, these include 1. Unique fusion of metrical and non-metrical speech, 2. The Qur’an transcends saj’, and 3. Qur'an bound stylistic variations. These opinions are explained below:

1. Unique fusion of metrical and non-metrical speech

The Qur’an achieves this unique literary form by fusing together metrical and non-metrical speech. This fusion of metrical and non-metrical composition is present throughout the whole of the Qur’an and cannot be found in any Arabic text, past or present.[3] This is summarised by the famous Arabic literary scholar Arthur J. Arberry, “For the Koran is neither prose nor poetry, but a unique fusion of both.”[4]

2. The Qur’an transcends saj’

The Qur’an shares similar features with saj’, specifically in the early Makkan surahs, but it completely transcends many aspects of what defines saj’. What makes the Qur’an unique in this context is:

a. Greater tendency to mono-rhyme

The Qur’an differs from saj’ due to its use of mono-rhyme, meaning that its rhyming scheme conforms to a few rhymes rather than a selection of many rhymes. According to one analysis, just over half of the Qur’an ends with the same letter.[5] This particular use of rhyme, in a text the size of the Qur’an, has not been replicated in any Arabic text. Devin J. Stewart states:

“Qur’anic saj’ has a much greater tendency to mono-rhyme than does later saj’. A small number of rhymes…are predominant in the Qur’an whereas rhyme in later saj’ shows greater variation.”[6]

b. Does not conform to a particular style

The general description of saj’ is that it has an end rhyme. However, the Qur’an does not conform to a constant or consistent rhyme, which reflects the work of ar-Rummani[7] who states that the Qur’an’s use of language is semantically orientated and does not conform to a particular style. Semantically orientated means the use of language is driven by meaning, in other words the message that is being portrayed, in contrast to the language of the poets when they used words and phrases primarily for sound and rhythm rather than any coherent meaning.
This is also reflected by Devin J. Stewart’s analysis, he states:

“The Qur’an allows inexact rhymes which are not found in later saj’”[8]

c. Greater range of saj’ phrases

The divisions of saj’ or single phrases of saj’ are called saj’aat.[9] The Qur’an differs from normal saj’ as it has a greater range of short and long saj’aat. Devin J. Stewart states:

“Both in the Qur’an and in later saj’ we see that shorter saj’ is much more common, but the range in the Qur’an is greater.”[10]

d. Higher frequency of rhetorical features

The Qur’an is a ‘sea of rhetoric’. The Qur’an exhibits an unparalleled frequency of rhetorical features, surpassing any other Arabic text, classical or modern.[11] The use of rhetoric in the Qur’an stands out from any other type of discourse.[12] The following are some examples to show that the Qur’an employs a wider range and frequency of rhetorical features than any other rhymed prose; past or present [please refer to the original Arabic to understand the examples given below]:

i. Alliteration

This is a literary or rhetorical stylistic device that consists of repeating the same consonant sound within several words in close succession. For example repetition of kum in the following verse:

“He will direct you to do righteous good deeds and will forgive you your sins. And whosoever obeys Allah and His Messenger, he has indeed achieved a great achievement.” Surah al-Ahzaab (The Confederates) 33: 71.

Another example of alliteration occurs in Surah al-Mursalaat when the letter meem is repeated in quick succession:

“Did We not create you from a despised water? Surah al-Mursalaat (Those sent forth) 77: 20.

ii. Analogy

This can be a spoken or textual comparison between two words (or sets of words) to highlight some form of semantic similarity between them. For example:

“And cushions set in rows. And rich carpets spread out.” Surah al-Ghaashiyah (The Overwhelming) 88: 15-16.

“Therefore, treat not the orphan with oppression. And repulse not the beggar.” Surah ad-Duhaa (The Forenoon) 93: 9-10.

iii. Antiphrasis

This is a figure of speech that is used to mean the opposite of its usual sense, especially ironically. For example:

“Then pour over his head the torment of boiling water. Taste you (this)! Verily, you were (pretending to be) the mighty, the generous!” Surah ad-Dukhaan (The Smoke) 44: 48-49.

iv. Antithesis

This is a counter-proposition and denotes a direct contrast to the original proposition. For example:

“Those who disbelieve, theirs will be a severe torment; and those who believe and do righteous good deeds, theirs will be forgiveness and a great reward.” Surah Faatir (The Originator of Creation) 35: 7.

v. Asyndeton

This term is used for a stylistic scheme in which conjunctions are deliberately omitted from a series of related clauses. For example in the following verses the subject matter switches within the same verse without any linkage:

“Allah is He Who raised the heavens without any pillars that you can see. Then, He rose above the Throne. He has subjected the sun and the moon, each running (its course) for a term appointed. He manages and regulates all affairs; He explains the Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) in detail, that you may believe with certainty in the Meeting with your Lord.” Surah ar-Ra’d (The Thunder) 13: 2.

vi. Assonance

A refrain of vowel sounds to create internal rhyming within phrases or sentences, For example the words eeyaa bahum and hesaa bahum in the following two verses:

“Verily, to Us will be their return; Then verily, for Us will be their reckoning.” Surah al-Ghaashiyah (The Overwhelming) 88: 25-26.

vii. Cadence

Cadence is the rhythmic rise or fall of the voice when a text is read aloud. This powerful feature is one of the most beautiful attractions of the Qur’an and is present throughout. It is a major phonetic and cohesive element which makes the Qur’an impossible to imitate. No other text has done this before, especially in such frequency and in combination with assonance and the many other phonetic devices such as assimilation, nasalisation, etc.

viii. Chiasmus

In rhetoric, chiasmus is the figure of speech in which two or more clauses are related to each other through a reversal of structures in order to make a larger point, for example:

“You make the night to enter into the day, and You make the day to enter into the night, You bring the living out of the dead and, You bring the dead out of the living. And You give wealth and sustenance to whom You will, without limit.” Surah al-Imraan (The Family of Imraan) 3: 27.

ix. Homonymy

This is a group of words, that share the same spelling and the same pronunciation but can have a different meaning. For example, in the following verse the word makara can have both good and bad meaning. In the context of the verse we see the evil plotting and planning of those who wished to kill Prophet Jesus (peace be upon him) as opposed to Allah’s plan to protect Prophet Jesus (peace be upon him).

“And they (disbelievers) plotted (to kill Jesus), and Allah planned too. And Allah is the Best of those who plan.” Surah aal-Imraan (The Family of Imraan) 3: 54.

x. Palindrome

This is a word or phrase that can be read both forwards and backwards, for example ‘race car’ or ‘radar’. The Prophet Muhammad was unlettered, so for him to construct palindromes in the Qur’an such as these would have been a very lengthy task of trial and error, especially when we consider that the Qur’an was revealed as an oral transmission and Prophet Muhammad would merely recite the revelation as soon as he had received it without editing or revising. Allah says in verse 3 of Surah al-Muddaththir (The One Enveloped, 74):

Translated into English this verse means;

“And magnify your Lord (Allah)!”

The example above of an Arabic palindrome is all the more remarkable because it maintains the Qur’an’s consistent unique style, and retains a coherent meaning which is often lost in normal Arabic poetry. When we take a closer look, we see the verse is composed of a palindrome. The word rabbaka (Lord) written backwards forms kabbara meaning ‘magnify’.

3. Qur’an bound stylistic variations

Stylistic variation is the use of different features of language in a myriad of ways. Continuing with the comparison between the unique literary form of the Qur’an and Arabic rhymed prose or saj’, we find that the Qur’an uses literary and linguistic devices in such a way that has not been used before with unparalleled communicative effect.

The use of stylistic variation or stylistic differences, includes, but is not limited to:

1. Semantically driven assonance and rhyme
2. Grammatical shifts (iltifaat, in Arabic)
3. Interrelation between sound, structure and meaning
4. Choice of words
5. Unique linguistic genre
6. Word order

To illustrate these points further take the following two Qur’anic verses which are structurally identical but stylistically distinct:

“These are the limits set by God, so do not approach them”[13]
“These are the limits set by God, so do not transgress them”[14]

The first verb ‘approach’ occurs in the context of following a very serious prohibition in the same verse:

“…but do not associate with your wives while you are in spiritual retreat in the mosques.”[15]

The second verb ‘transgress’ of the second verse entails flexibility signified by the conjunctions in the previous phrases ‘either’ and ‘or’:

“A divorce is only permissible twice: after that, the parties should either hold together on equitable terms, or separate with kindness.”[16]

In the context of stylistic variation the above example can provide empirical evidence for the view that the Qur’an uses words and phrases specifically to provide an accurate and intended meaning.

How are stylistic variations unique to the Qur’an?

The Qur’an achieves its unique literary form by transcending the use of language that is common to saj’. S. M. Hajjaji-Jarrah in her article 'The Enchantment of Reading: Sound, Meaning, and Expression in Surat Al-Adiyat', which discusses how the Qur’an achieves its uniqueness due to stylistic differences, states:

“…Qur’anic ‘Arabiyya brings forth a dazzling assembly of word meaning and sound defying the conventions of both the Arabian saj’ and the literary rules of classical Arabic literature”.[17]

The following examples provide linguistic and literary evidence for the Qur’an’s stylistic distinction.

Example 1: Word order, sound and meaning

The following is an example of how the Qur’an combines words, sounds, meaning and order to achieve its communicative goal, the result of which is sublime rhetoric[18], unsurpassed eloquence and a unique literary form. Let us examine the text from verses 3 and 4 of Surah al-Imraan (The Family of Imraan, 3):

“…And He sent down the Torah and the Gospel, Aforetime, as a guidance to mankind. And He sent down the Criterion…”

Working with the English transliteration the verse reads;

“wa-anzala at-tawrata waal-injeela min qablu hudan lilnnasi wa-anzala al-furqana”

An alternative order of the words is possible:

“wa-anzala at-tawrata waal-injeela waal-furqana min qablu hudan lilnnas”

However, when compared to the original this alternative arrangement has some flaws. Firstly, the alternative arrangement lacks rhythm, compared to the original Qur’anic structure, and it is phonetically inferior. Secondly, this arrangement has led to a disturbance in the meaning. This is due to the fact that the second use of the key word anzala (revealed) has been taken out and the final word al-furqana (the Criterion), whose position has a crucial semantic value, has been placed in the middle of the sentence.

In the original Qur’anic sentence, the repetition of the word anzala and the placement of al-furqana are essential devices employed to enhance the communicative, psycholinguistic and rhetorical effect. The repetition of the word anzala is to confirm the revelation of the Criterion and that it is indeed a Divine scripture while the placement of the word al-furqana at the end of the sentence is to confirm that the Criterion is the last and final scripture.[19] Abd al-Qadir Ahmad ‘Ata refers to examples like these as ‘the chemical composition of the Qur’an which indicate the delicate and balanced stylistic variation in the Qur’an.[20]

Example 2: Grammatical Shift (iltifaat)

Professor Abdel Haleem in his article ‘Grammatical Shift for Rhetorical Purposes: Iltifaat and related features in the Qur’an'[21], highlighted another inimitable feature of the Qur’an, the extensive use of grammatical shifts. This feature is an effective rhetorical device that enhances the texts literary expression and achieves the communicative goal;[22] it is an accepted, well researched part of Arabic rhetoric. One can find references in the books of balagha (Arabic Rhetoric) by al-Athir, Suyuti and Zarkashi.[23]

These grammatical shifts include changes in person, change in number, change in addressee, change in tense, change in case marker, using a noun in place of a pronoun and many other changes.[24] An example of this complex rhetorical feature is exhibited in the following verse. It changes to talking about Allah, in the third person, to Allah Himself speaking in the first person plural of majesty:

“There is no good in most of their secret talk, only in commanding charity, or good, or reconciliation between people. To anyone who does these things, seeking to please God, We shall give a rich reward.” Surah an-Nisaa (The Women, 4): 114.

Surah al-Kawthar provides another good example of the use of grammatical shift:

“Verily, We have granted you al-Kawthar. Therefore turn in prayer to your Lord and sacrifice. For he who hates you, he will be cut off.” Surah al-Kawthar (A River in Paradise) 108: 1-3.

In this surah, there is a change from the first person plural ‘We’ in the first line to the second person ‘…your Lord’. This change is not an abrupt shift; it is calculated and highlights the intimate relationship between Allah and Prophet Muhammad . The use of ‘We’ as described above is used to emphasize the Majesty, Power and the Ability of Allah, whereas ‘Your Lord’ is used to indicate and emphasise intimacy, closeness and love; this is an apt use as the preceding concepts are about prayer, sacrifice and worship ‘So to your Lord pray and sacrifice’. Furthermore, the purpose of this chapter is also to console Prophet Muhammad; using intimate language enhances the psycholinguistic effect. A final shift occurs from the second person to the third person singular.

These shifts contribute to the dynamic style of the Qur’an and are obvious stylistic features and accepted rhetorical practice. The Qur’an uses this feature in such a way that conforms to the theme of the text (semantically driven) while enhancing the impact of the message it conveys. It is not surprising that Neal Robinson in his book ‘Discovering the Qur’an: A Contemporary Approach to a Veiled Text’ concludes that the grammatical shifts used in the Qur’an:

“…are a very effective rhetorical device.”[25]

The Qur’an is the only form of Arabic prose to have used this rhetorical device in an extensive and complex manner. Professor Abdel Haleem states:

“…it employs this feature far more extensively and in more variations than does Arabic poetry. It is, therefore, natural to find…no one seems to quote references in prose other than from the Qur’an.”[26]

Hence, the Qur’an is stylistically distinct from any known form of Arabic speech. It uses linguistic and literary devices in such a way that have not been used before.

In the final part, part 3, we will discuss how the unique literary form of the Qur'an makes it a Divine text.

1. The influential Egyptian Litterateur born in 1889 and died in 1973. Lecture entitled, Prose in the second and third centuries after the Hijrah, delivered at the Geographical Society in Cairo 1930, Dar al Ma-arif.
2. Mohammad Khalifa, The Authorship of the Qur’an: Critical Concepts in Islamic Studies. Edited by Colin Turner, Vol. I, p.129.
3. Mitwalli al-Sharawi, The Miracles of the Qur’an, Dar ul Taqwa, p. 31.
4. Arthur J. Arberry, The Koran, Oxford University Press, 1998. p. x.
5. Dr. Adel M. A. Abbas, Anne P. Fretwell, Science Miracles, No Sticks or Snakes, Beltsville, Maryland, USA: Amana Publications: 2000.
6. Devin J. Stewart, Saj’ in the Qur’an: Prosody and Structure, p.102.
7. Ali Ibn Isa al-Rummani, Thalath Rasa’il Ijaz al-Qur’an, Ed. M. Khalaf Allah & M. Sallam, Cairo, 1956, p. 97-98.
8. Devin J. Stewart, Saj’ in the Qur’an: Prosody and Structure, p.102.
9. ibid, p.84.
10. ibid, p.90.
11. See: H. Abdul-Raof, Exploring the Qur’an, Al-Maktoum Institute Academic Press, 2003, p. 265-398; H. Abdul-Raof, Qur’an Translation: Discourse, Texture and Exegesis, Curzon Press, 2000, p 95-137; F. Esack, Qur’anic Hermeneutics: Problems and Prospects, The Muslim World, 1993, Vol. 83, No. 2. p. 126 -128.
12. ibid.
13. Surah al-Baqarah (The Heifer) 2: 187.
14. Surah al-Baqarah (The Heifer) 2: 229.
15. Surah al-Baqarah (The Heifer) 2: 187.
16. Surah al-Baqarah (The Heifer) 2: 229. For further detail see: Hussein Abdul-Raof, Qur’anic Stylistics: A Linguistic Analysis, p 91-92.
17. S. M. Hajjaji-Jarrah, The Enchantment of Reading: Sound, Meaning, and Expression in Surat Al-Adiyat, Curzon Press, 2000, p. 229.
18. For more information on the rhetorical features in the Qur’anic discourse see: H. Abdul-Raof, Exploring the Qur’an, al-Maktoum Institute Academic Press, 2003, p. 265-398; H. Abdul-Raof, Qur’an Translation: Discourse, Texture and Exegesis, Curzon Press, 2000, p 95-137; F. Esack, Qur’anic Hermeneutics: Problems and Prospects, The Muslim World, 1993, Vol. 83, No. 2. p. 126 -128; Muhuddin Darwish, Irab-ul-Quran; Ibn Kathir, Tafseer al-Qur’an, Darusalaam, Riyadh, 2001; Dr Wahba Zuhayli, al-Tafseer al-Muneer; Al-Qurtubi, Tafsir al-Qurtubi Arabic; al-Jami li-Ahkam al-Qur’an; Tafsir al-Jalalayn, Classical Commentary of the Qur’an (Arabic & english); Imam at-Tabari, Tafsir al-Tabari: Jami` al Bayan fi Ta’Wil al Qur’an; Ahmad al-Hashimi, Jawaher al-Balaghah;
‘Abd al-Fatah al- Qadhi, al-Wafi fi Sharh al-Shatibiyyah fi al-Qira’at al-Sab’, karangan.
19. Hussein Abdul-Raof, The Linguistic Architecture of the Qur’an, Journal of Qur’anic Studies, Vol. II, Issue II, 2000, p. 39.
20. ‘Abd al-Qadir Ahmad ‘Ata, ‘Wujuh i’jaz al-Qur’an, in Mahmud ibn Hamza al-Karmani (ed.), Asrar al-tikrar fi’l-Qur’an, Cairo: Dar al-I’tisam, 1977, p. 243-63.
21. Muhammed Abdel Haleem, Understanding the Qur’an: Themes & Styles, I. B.Tauris Publishers, 1999, p. 184-210.
22. H. Abdul-Raof, Exploring the Qur’an, Al-Maktoum Institute Academic Press, 2003 and H. Abdul-Raof, Qur’an Translation: Discourse, Texture and Exegesis, Curzon Press, 2000.
23. Muhammed Abdel Haleem, Understanding the Qur’an: Themes & Styles, 1999, p. 184-210.
24. ibid.
25. Neal Robinson, Discovering the Qur’an: A Contemporary Approach to a Veiled Text, Georgetown University Press, 2004.
26. Muhammed Abdel Haleem, Understanding the Qur’an: Themes & Styles, 1999, p. 184-210.

Lagoshia and his none-ending excuses to dodge questions

What is Islam?

https://www.youtube.com/watch?v=W-1fE5opgU8

Ill-logic mind are u a muslim?

vedaxcool: Ill-logic mind are u a muslim?

is that a prerequisite to getting a clear answer?

@tbaba1234,
there is a free mat for you in a dark corner of the muslim only section.
beware of the light outside that area

Logic Mind:

is that a prerequisite to getting a clear answer?

Yep

vedaxcool:

Yep

well there is a muslim only section where you can give your "clear" answers.

Logic Mind:

well there is a muslim only section where you can give your "clear" answers.

Good your problem have been solved!

vedaxcool:

Good your problem have been solved!

the light is shinning. run run run
soldiers of allah. run run run

vedaxcool:

Good your problem have been solved!

vedaxcool:

Good your problem have been solved!

vedaxcool:

Good your problem have been solved!

I don't know why ill-logic mind is pained that I solved his problem the price we have to pay when dealing with minds like . . .

[size=16pt]muslims! run![/size]

LagosShia:

lol...how ridiculous for a christian to make a "tag team" with an atheist to demonstrate mockery.

well,i'm not shocked after reading this by "logic mind",a confirmed atheist:

"Logic Mind Praises The Lord":

https://www.nairaland.com/904712/logic-mind-praises-lord

[quote author=LagosShia]

Let me explain something to you Mr Lagosshia. Unlike in Islam, in Christianity an atheist is free to think,question, and choose. If he feels Christianity means nothing that's his problem. What we are interested in here are answers to questions. An atheist is human first before anything else. His questions are not diminished by his beliefs.

why do you think renowned atheist like Richard Darwkins (of "The God Delusion" book fame) is as free as air to propagate his views? We are not like you, we welcome question of faith and leave individuals to decide. There is nothing more powerful than faith based on conviction not coercion. That's why I am interested in your answer whether the question came from the pope or an atheist. Get it?


Now answer the question sir. If you don't know, just say so. Its ok.

^

So keep teaming up with the atheist against muslims! It is a free world after all, I only wonder whether Jesus would have agreed to side with people that insulted and denied his "father"

@Tiarabubu hey woman. you alright? Yes. You must have returned from your church service. Welcome and well done.

Logic Mind: 15 hours & 11 minutes

Sweetnecta: if a woman is old enough to enter into a marriage contract, then all the functions of what marriage entails, she is saying she can carry out.


thanks for your courage but it is still twist and turn.

my questions are quite simple. yes or no answers will suffice.

please try again or are you saying there are no "yes and no" answers to these questions?

should i fu.c.k my 9 yr old wife?
would allah approve?

(Report Post) (Quote Post) Like

i wonder what are the roles of husband to a wife or that of wife to a husband in your world? in mine, it includes se.xual intercourse. i just read about a woman here on nairaland who is 28 years old virgin, still not ready for se.xual intercourse, even as she is 'eager for a man's touch'. in the community of the pigmies, 9 may actually be a grandpa, while today's new york city girl of 19 is naive as a village pumpkin in taking care of herself.

remember the president of the nigeria walked to school without shoes and his story will equal that of poor whites in the 1800s, or that of black people's school children immediately after the end of the civil war.
if you dont know what to do with your 9 year old wife, you have no business entering a marriage contract with you. she was sure ready when she signed the marriage contract. i guess she thought you were up to being a husband; she figured you all wrong.

if the society you live in has set the standard for the age and mentality to marry, you may be 30 years old and not have reached the threshold yet, while the younger woman already did and now waiting for you to get to it already; she does not want to be your mother and the mother of your babies.

the igbos pride themselves today as monogamous society. did anyone forget that they used to have many wives even many eze did or still doing it now? i say this to let you know that what is acceptable in your home may not be acceptable next door; and you may or not be a moral man for all your argument.

yes. if you marry a wife, you better be ready when she is ready, or you will hear her complaining.

twist and turn.

allah soldiers have no clear answer.

you can't wriggle or explain yourself out of this one.

regardless of what the society thinks, would allah approve if i f.u.ck my 9 year old wife?

@ tbaba.

I will like to know why of the 124,000 or so prophets that the Holy Quran says there were only about 25 were mentioned and all except Muhammad of course were biblical figures ( kings, scribes, etc).

I thought the holy Quran would have given us an insight on others not mentioned in the Bible (which is said to be corrupt) cos the number of prophets are so large that statistically picking 25 out a hundred thousand will not result to biblical prophets only.

what is your opinion on this.

Thanks

vedaxcool: ^

So keep teaming up with the atheist against muslims! It is a free world after all, I only wonder whether Jesus would have agreed to side with people that insulted and denied his "father"

Haha! would you rather I team up with you? So I would be murdered in my sleep or bombed on my way from church? ( like just this afternoon in Kaduna). Nnoooo thanks!

seriously, I am not teaming with anybody. I am curious to hear the answer and all this wayo wayo running in circles was just plain time wasting for me.

Oya, biko, douAllah, ejour answer the man's question.

@Patriot2

patriot2: 23 hours & 37 minutes


https://www.youtube.com/watch?v=0X9c_LNwqtU&feature=related

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maybe patriots should ask his christian poet in the video about how the christian twisted the word of Allah in the NT to get Trinity while OT and Jesus say that Allah is not Trinity but One, complete Unity, Indivisible and not Persons. And let Patriot2 asked his poet while at it why Jeremeiah says the Scribes/teachers, learned, Rabbis by their pen/writing change word of Allah.

Not able to twist the word of Allah is simply this; What Allah has said is said by Him, even if you change it by your own desire or allow satan to lead you away from it. After all, the prophets [as] when they received it gave it to the audience in truth and stayed on that truth, until the prophets were no more and people can change it now. We see an example of Paul calling Jesus a cursed soul. Did Jesus say that about himself?

tiarabubu: Let me explain something to you Mr Lagosshia. Unlike in Islam, in Christianity an atheist is free to think,question, and choose. If he feels Christianity means nothing that's his problem. What we are interested in here are answers to questions. An atheist is human first before anything else. His questions are not diminished by his beliefs.

why do you think renowned atheist like Richard Darwkins (of "The God Delusion" book fame) is as free as air to propagate his views? We are not like you, we welcome question of faith and leave individuals to decide. There is nothing more powerful than faith based on conviction not coercion. That's why I am interested in your answer whether the question came from the pope or an atheist. Get it?


Now answer the question sir. If you don't know, just say so. Its ok.

prove what you are saying to us and answer "logic mind" below.his question is directed to christians like yourself:

Jenwitemi: Frosbel, and you think you are still not in bondage? You deceive yourself greatly, brethren. The so-called "word of God" is the word of man. God doesn't write books.

Da-unashamed:

but at least He shows men vision and dreams right? Or you don't believe that? He shows men things even till this day, just the same way He showed the men who wrote His words.

Logic Mind:

do you think he shows women how to suck c.o.c.k.s or did they learn that all by themselves?

please answer "logic mind".christians have abandoned that thread as at now!:

https://www.nairaland.com/909600/isn-t-it-time-that#10552042

tiarabubu: @ tbaba.

I will like to know why of the 124,000 or so prophets that the Holy Quran says there were only about 25 were mentioned and all except Muhammad of course were biblical figures ( kings, scribes, etc).

I thought the holy Quran would have given us an insight on others not mentioned in the Bible (which is said to be corrupt) cos the number of prophets are so large that statistically picking 25 out a hundred thousand will not result to biblical prophets only.

what is your opinion on this.

Thanks

first what makes them "biblical figures" aside from just being mentioned in the bible? then,who compiled the bible and by whose order? next,must all these men appear in the bible? next,how many you think are prophets in the bible that the Quran disregarded? next,how many you believe are not prophets,that the Quran addresses as prophets?

@tiarabubu

you must answer "logic mind" before you say anything here:

Logic Mind:

do you think he shows women how to suck c.o.c.k.s or did they learn that all by themselves?

tiarabubu: @ tbaba.

I will like to know why of the 124,000 or so prophets that the Holy Quran says there were only about 25 were mentioned and all except Muhammad of course were biblical figures ( kings, scribes, etc).

I thought the holy Quran would have given us an insight on others not mentioned in the Bible (which is said to be corrupt) cos the number of prophets are so large that statistically picking 25 out a hundred thousand will not result to biblical prophets only.

what is your opinion on this.

Thanks

Your assertions are in accurate: The prophets in the Quran are as follows: Hud, Salih and Shuayb were mentioned nowhere in the bible, same with lukman.

The Quran was recited to an audience: The pagan arabs were familiar with the cities of Hud and Thamud destruction: Hud and Salih were Arab prophet so was shuayb.

The Quran also spoke to the Jews and christians: the stories of these prophets relates to them..

Talking about about African or european prophet is out of place because it does not relate to the pagan Arab or the jew:: So that is why the prophet were from the region of revelation.

LagosShia:

prove what you are saying to us and answer "logic mind" below.his question is directed to christians like yourself:







please answer "logic mind".christians have abandoned that thread as at now!:

https://www.nairaland.com/909600/isn-t-it-time-that#10552042

hahaha! Mr LagosShia I see you are vexed

unfortunately I am seeing that thread for the first time and if I want to answer or was asked directly I will go there and answer. I might even join the discussion there, at my discretion of course.

thanks for the referral. But we are here. What say you LagoShia?

I am zulu

tiarabubu:

hahaha! Mr LagosShia I see you are vexed

unfortunately I am seeing that thread for the first time and if I want to answer or was asked directly I will go there and answer. I might even join the discussion there, at my discretion of course.

thanks for the referral. But we are here. What say you LagoShia?

i am not vexed.i'm only amazed that a christian is teaming up with an atheist to blaspheme and utter very vulgar remarks against Muslims.but this same atheist uttered worse to christians.i will not follow his rudeness or engage him on such nonsense.so he'd better be left with silence as a fool that he is.