@alimat

Your advice is a golden one but you must know that it is not GODSON alone that we address here, we are reaching out to thousands of Muslims who may have one way or the other been affected by the calumnies people like GODSON spread about. Thus this will serve as a means of reposing confidence in them, and to cause the non-Muslims everlasting perdition if they do not accept Islam.

And we should not lose hope on the GODSON-like people too, perhaps Allaah may soften their hearts.

I know of a sister who is out of Nigeria now who used to be a 'conc' Christian, brothers that Allaah used to bring her back to Islam said then whenever they discussed Islam with her, she would 'beat her chest confidently for Christ' not knowing that she was being wounded from within, at last she accepted Islam. It was very surprising to those brothers. Now the sister has committed the whole Qur'aan into memory (so I learnt) and she can speak perfect Arabic.

Actually there are some other threads wherein we teach ourselves Islam, you can check them out.

@Muhsin, do not mind GODSON, he is marvelling at our sense of brotherhood. Please I need more of your prayers,

And may I finally say that I noticed your distractions as you were bringing your alleged contradictions in the Qur’aan, like your allusion to ‘Satanic Verses,’ paedophilia and host of others.

My plan now is that we will take it one after the other. Do not make the mistake of thinking that this thread is aimed to attack all the issues, no we will take one after the other. I am for you.

So most probably after this we will go to ‘paedophile’, then ‘Satanic Verses,’ what of ‘Miriam in the Qur’aan,’ you would like ‘gender inequality’ again, and other issues which have not made you accept Islam. Just be patient, we will look at each one after the other. Are you not fighting for the Cross? We would see.

His third alleged contradiction in the Qur’aan. Although what he could after all brought is ‘a contradiction’ between the Qur’aan and the Sunnah (the hadith of the Prophet). He was not even ashamed of himself to ask elder Olabowale to post the Qur’ânic verses that contradict one another (can you see someone who wants to point out contradictions in the Qur’aan, O Christians will you still trust him to fight on your behalf, you better get a substitute.)

Anyway since you have brought that ‘contradiction’ between the Qur’aan and the Sunnah, we shall answer you, and clear your doubt and educate you as you have said. Hear yourself say that:

‘i am actually looking for a sensible explanation as well thank you all for your efforts in trying to educate me.’

But are you sincere?

Thus GODSON said:

“Qur'an (4:34) - "Men are in charge of women, because Allah hath made the one of them to excel the other, and because they spend of their property (for the support of women). So good women are the obedient, guarding in secret that which Allah hath guarded. As for those from whom ye fear rebellion, admonish them and banish them to beds apart, and scourge them. Then if they obey you, seek not a way against them."


Bukhari (88:219) - "Never will succeed such a nation as makes a woman their ruler."

mohammad even says that women constitute the bulk of hell's occupants,

The Prophet said: "I was shown the Hell-fire and that the majority of its dwellers were women who were ungrateful." It was asked, "Do they disbelieve in Allah?" (or are they ungrateful to Allah?) He replied, "They are ungrateful to their husbands and are ungrateful for the favors and the good (charitable deeds) done to them. If you have always been good (benevolent) to one of them and then she sees something in you (not of her liking), she will say, 'I have never received any good from you”


But where is the contradiction?

The verse is describing the role of men over women, and in fact it is showing that the women are subordinates to men [because that they are so is more honourable for them than men are subordinate to them].

As for the Ahadith (plural of hadith) viz. the one from Bukhaari, it is passing a judgement that men are better left with leadership positions than women, that a nation that allows a woman to be its leader will not prosper. [America will not have prospered if women had been its leaders; Great Britain was great when men were its kings. Could a woman have ruled France during its Revolution in France?]

In fact the prophet made that statement when he heard that a woman has assumed the mantle of leadership in Persia, so he said no nation will prosper if a woman became its leader, so was it for the Persia Empire, the Muslims conquered them.

As for your second hadith, yes it is authentic. There the Prophet was telling the Muslims of what he was shown in the hell of its inmates (in his historic journey to the heavens [i have been expecting you to tackle me on this but, ]), that the majority of its inhabitants are women because of those crimes that he mentioned. And what he mentioned were just examples, for women are known to do what is worse. The bulk of the people that cause evil in the world today are women, look at you society and see for yourself – unclothedness, prostitution, etc. It can be safely concluded that it is women that make men do what they do. It is said that there are two forces that direct the world: Money and women.

I have said it in our former discussion that men and women are spiritually the same, but their roles, as Allaah has created them is different. And physically men are different from women. Even your Olympics, men and women do not run the same 100 meters, do they?

Well we may have to open another thread for this, so that we can have time to thrash it out the way we are doing for the contradictions in the Qur’aan here.

So there is no contradiction between the Aayah you brought and the Ahadith, GODSON. Sorry.

“So the disbeliever was utterly defeated. And Allâh guides not the people, who are Zâlimûn (wrong-doers, etc.).” [Q2: 258].

As for his second alleged contradiction in the Qur’aan (may Allaah preserve His Book from such an evil ascription) that borders on the verses commanding Jihâd and others that say Muslims should not fight (even though there are not such verses that explicitly say Muslims should not fight).

He said:

“Fight in the cause of Allah those who fight you, but do not transgress limits; for Allah loves not transgressors. And slay them wherever you catch them and drive them out from whence they drove you out, for oppression is worse than killing. But fight them not at the sacred mosque unless they fight you there. But if they fight you, slay them. Such is the reward of those who suppress faith. But if they cease, Allah is Oft-Forgiving, Most Merciful. And fight them on until there is no more tumult or oppression and there prevail justice and faith in Allah. But if they cease, let there be no hostility except to those who practice oppression.” [Sûrah al-Baqarah: 190-193]



“Remember thy Lord inspired the angels (with the message): "I am with you: give firmness to the Believers: I will instil terror into the hearts of the Unbelievers: smite ye above their necks and smite all their finger-tips off them." verse 12


“This because they contended against Allah and His Messenger: If any contend against Allah and His Messenger, Allah is strict in punishment. verse 13” End of quote from Godson.



I say: Though he said the verses contradict one another, but went ahead to allude to the principle of abrogation.

He said:
“now i will like you o abulnaat to explain the rationale of the abrogation between a fair defensive course of jihad with the oppresive attack mode of jihad, going by the explanation of abrogation i guess he has given you something better i.e the medinan verses just quoted”

I say: He wants to merge the two together, that those verses commanding fight after the Muslims have been asked not to fight, and the ones commanding fight, are contradictory. That it cannot be explained using the principle of abrogation.

I will like him to see whether lexically (in the English language) ‘abrogation’ and ‘contradiction’ mean the same thing.
For instance ‘abrogation’ means: ‘An act of doing away with something; ending an agreement or contract formally and publicly.’

And ‘contradiction’ means: ‘Something that has aspects that are illogical or inconsistent with each other.’

Thus we have said it befits His Majesty, Allaah the Infinite Lord to abrogate laws that deal with the affair of a people undergoing a change.

So in the case of Jihaad, since it is Allaah that knows the affairs of His creatures, He implicitly refrained the Muslims from fight because He knew that they were not capable at the initial stage to fight. Imagine the Muslims rising giants the Makkan authorities while all of them were in Makkah, the Muslims would have been routed effortlessly. What gives credulence to that was when the Muslims were ostracized to the outskirts of Makkaah some few years before the Hijrah, if the Muslims had risen to fight, who knows what will become of Islam today.

So that Allaah should later command the Muslims to fight was necessary and it was logical.

It would have been illogical if Allaah had said earlier: ‘O Muslims know that in this your religion you cannot fight at all,’ and later said: ‘O Muslim, I am sorry for telling you what I said before, you must fight now.’ There is no doubt in the fact that that is illogical and inconsistent. But our Lord never said that, otherwise people like GODSON would have scored a point.

So there is no contradiction! And abrogation is justified.

“So the disbeliever was utterly defeated. And Allâh guides not the people, who are Zâlimûn (wrong-doers, etc.).” [Q2: 258].

In the Name of Allaah I begin and ask Allaah the Uncreated Creator and the Mighty Lord of the Magnificent Throne to open the hearts of those who are yet to believe in His Oneness and the Messengership of His noblest creature, Muhammad, may Allah exalt his mention.

Yes GODSON brought the first alleged contradiction in the Book where its Revealer had said:

“Do they not then consider the Qur'ân carefully? Had it been from other than Allâh, they would surely have found therein much contradictions.” [Q4: 82].

What the verse quoted earlier implies is that you will not find any contradiction in the Qur’aan because it is from the Creator of the heavens and the earth.

And GODSON has belied that statement saying he has seen some contradictions in the Book revealed by his Lord. Thus he said:

The following verses:

“Say: I am only a mortal like you. My Lord inspireth in me that your God is only One God. And whoever hopeth for the meeting with his Lord, let him do righteous work, and make none sharer of the worship due unto his Lord.” [Quran 18:110]


“And (remember) when Luqman said unto his son, when he was son! Ascribe no partners unto Allah. Lo! to ascribe partners wrong” [Quran 31:13”

Contradict these:

“What! for you the male sex, and for Him, the female? Behold, such would be indeed a division most unfair! These are nothing but names which ye have devised,- ye and your fathers,- for which Allah has sent down no authority (whatever). They follow nothing but conjecture and what their own souls desire!- Even though there has already come to them Guidance from their Lord!” [ Q53: 21-23].

So GODSON concludes:

‘in these verses he was justifying the arabians worship of the three godess, ‘

I say: If GODSON had pondered on the meaning of the third verse he would have realized that it is disparaging the Arabs’ worship of those goddesses.

Let him read it again:

“They follow nothing but conjecture and what their own souls desire!- Even though there has already come to them Guidance from their Lord!”

So ‘they’ in the verse refers to the pagan Arabs. And what that means is that those goddesses that they worship before Allaah are the conjectures of the pagan Arabs and what their soul contrive. Allah therefore declares:
“Allah has sent down no authority (for their worship).”

Will he now understand? So there is no contradiction. GODSON, take heart. I can understand you, it is the translation that misled you. In the original Arabic Text (which is the Qur’aan for all intent and purposes), there is a usage of Taqdeem wa Ta’kheer (bringing back and forth), it is part of the Arabic rhetoric (Balaaghah) which abounds in the Qur’aan because it was revealed by the All-Wise.

“So the disbeliever was utterly defeated. And Allâh guides not the people, who are Zâlimûn (wrong-doers, etc.).” [Q2: 258].

So you are coming to Nigeria (if you are not already in Nigeria), and you threatened that you will not be able to respond because of schedule. You must respond, one there is enough Internet facility in Nigeria (MTN, Zain, Glo, etc). And I want to ask you for an offer: Can you make it to Ife so that we can discuss one-on-one (at times that is better). Please let me know if you can make that. Or do you want me to visit you?

My responses will come shortly one after the other.

The Advent of Prophecy

UNREST
Muhammed () was approaching his fortieth year. He felt a mystifying internal unrest, yet he did not know the rationale behind it. He was himself not aware what the inexplicable confusion meant to him; nor did the idea that God was about to honor him with revelation and Prophethood ever crossed his mind. This was how the Prophet () felt, as has been attested by God in the Qur’an:
“And thus We have inspired in thee (Muhammed) a Spirit of Our Command. You knewest not what the Scripture was, nor what the Faith. But We have made it a light whereby We guide whom We will of our bondmen. And Lo! You verily dost guide unto a right path.” [Qur'aan 42:52]

At another place, the inability of the Prophet () to know the reason for his internal unrest has been demonstrated in these words:
“You hast no hope that the Scripture would be inspired in thee; but it is a mercy from Your Lord, so never be a helper to the disbelievers.” [Qur'aan 28:86]
It pleased the Will of God, All-wise and All-knowing, that His Prophet () should remain a stranger to the arts of reading and writing. His contemporaries could thus never accuse him of himself editing the divine revelations. This, too, has been subverted by the Qur’an to settle the matter as evidenced by the following verse:
“And You (O Muhammed) was not a reader of any Scripture before it, nor didst You write it with Your right hand, for then might those have doubted, who follow falsehood.” [Qur'aan 29: 48]

That is why the Qur’an calls him an 'unlettered Prophet ()'.
"Those who follow the messenger, the Prophet who can neither read nor write, whom they will find described in the Torah and the gospel (which are) with them—He commands them for Al-Maruf (monotheism and all that Islam has ordained) and forbids them from Al-Munkar (disbelief and all that Islam forbids)” [Qur'aan 7:157]

IN THE CAVE OF HIRA
Often Muhammed () preferred the solitude of Cave Hira where he remained for as many days as the provision with him required, spending his nights in vigils and prayers, in the manner he thought reminiscent of the way of Ibrahim ().
It was the 17th Ramadan/ 6th August, 610 AD of the year following the fortieth year of the Prophet (). Muhammed () was wide-awake and fully conscious when the Angel Gabriel came to him and said: “Read”. Muhammed () answered truthfully, “I cannot read.” The Prophet () related that the Angel took and pressed him until he was distressed, after which he released him and said again, “Read.” The Prophet () replied for the second time, “I cannot read.” The Angel again pressed him tightly until he felt squeezed and then letting him go, said, “Read.” When the Prophet () replied once again, “I cannot read,” he took him and pressed tightly a third time in the same manner. He then let the Prophet () go and said:
Read (O Muhammed) in the name of Your Lord who createth,
Createth man from a clot. Read: and Your Lord is the Most Bounteous, Who teacheth by the pen, Teacheth man that which he knew not. [Qur'aan 96:1-5]

BACK HOME
Upset and frightened by the strange experience which had never occurred to him earlier or having not heard of the same prior incident, the Messenger of God () came back with verses, his heart trembling, and went to Khadijah and said: “Wrap me up, wrap me up!" for he still felt horrified.
Khadijah asked the reason for the Prophet's () restlessness and the latter told her what had happened. Khadijah (May Allah be pleased with her) was intelligent and prudent and had heard a great deal about the messengers of God, Prophethood and angels from her cousin Waraqa Ibn Naufal (who had embraced Christianity and familiarized the Torah and Gospels). She was herself dissatisfied with the pagan cult of the Makkahns like several other enlightened ones who had broken away from the idol worship.
Khadijah was the wife of the Prophet (). She had spent many years with him as the closest companion and knew him like she knew herself. By that alliance, Khadijah became the most reliable and credible testament of the nobility of her husband’s character. Worthiness of his moral fiber had convinced her that succor of the Lord would in any case stand by such a man. She knew in her heart of hearts that the good grace of God could never allow one so high-minded, truth-loving, trustworthy and upright man such as her husband, to be possessed by a jinn or a devil. And so she assured him with domineering self-confidence: “By no means; I swear to God that He would never embarrass you. Because you consolidate and salvage relationships, you speak the truth, you bear peoples’ burdens, you help the destitute, you entertain guests and you relieved the pain and grief suffered for the sake of truth.” (Mishkat al-Masabih, Vol. IV, p. 1253)

PREDICTION OF WARAQA IBN NAWFAL
Khadijah had tried to comfort and encourage her husband on account of what she thought was correct or on the basis of her own knowledge and understanding. But the matter was serious, crucial and imperative. She had no peace of mind until she had consulted someone knowledgeable of the revealed religions, their history and scriptures, as well as the biography of the earlier Prophet's of God (). Khadijah wished to know for sure what had befallen her husband.
Khadijah knew that Waraqa Ibn Naufal was the man who could clarify the matter. She took the Prophet () to Waraqa and when the Prophet () told him what he had seen and heard, Waraqa cried out, “Verily by Him in whose hand is Waraqa’s soul, Lo, You art the Prophet of this people. There hath come unto thee the greatest Namus, (Archangel Gabriel) who came unto Moses at his time. A day will come when You wilt be called a liar, Your people wilt maltreat thee, cast thee out and fight against thee.” The Prophet () was surprised to hear Waraqa’s premonitions for his fellow citizens had always received him with courtesy and esteem. They addressed him as the trustworthy and honest. Holding his breath in amazement, he demanded from Waraqa, “What! Will they expel me?” “Yes”, (replied) Waraqa, “For no man has ever brought anything like what You hast brought without being opposed and fought by his people, which hath always been so. If I live to see that day, I shall stand by thee.”
The Prophet () waited, day after day, but no revelation came for a long time. Then, it began again, so the revelation of the Qur’an started to manifest itself little by little and then in quick succession and was completed throughout the entire period of twenty-three years.

"I only desire reform so far as I am able, to the best of my power. And my guidance cannot come except from Allâh, in Him I trust and unto Him I repent." [Q11: 88].

Kudos to you elder Olabowale.

when I saw what has been posted so far, I could not help but laugh at igorance of GODSON (GODSLAVE, as salafiaji has just dubbed him), and i can percieve the uneasiness the brothers have already caused him. Well i promise to him the final blow when I come back from work, as I am planning for work now. But before then GODSON, know that you have your conscince to free or enslave for life.

Lest I forget to add Insha Allah.

And when are true, we will go to paedophile, hmm.

when you come back you will meet me Insha Allaah, I swear by allaah that your ignorance about the Qur'an and its sciences will be exposed to the whole world.

Pls ensure that her reversion to Islam is genuine. It is true Islam allows us to marry the chaste women of the People of the Book but on the condition that they are chaste and will not cause commotion for our faith in Allaah. That condititon can be met if the woman is sincerely ready to practice the religion. She must begin to learn the religion, she must begin to dress in the Muslim woman's way,her faith in Allaah as the Only Lord must be firm, please ensure all those brother. And are you yourself capable of handling a woman of such, I mean in terms of knowledge and piety; your wife will respect you even after your death if she sees the knowledge and piety in you. So first check yourself.

And may I inform you that my only wife now used to be a Christian, if you see her now you can never believe she was once a Christian. It was through Allaah's Aid, we pray that Allaah should continue to safeguard the Faith of both of us. None is safe except he or she that dies in Islam. ''

Verily the deeds that will be recognized are the ones which a person dies upon,'so said the dear Prophet.

May Allaah assist you O brother.

@ GODSON

“you are the first islamic comedian i have come across lol
the fact that you reply with long winded retorts point to the fact that you are struggling to defend and justify your fraudulent prophet and religion,”

You call me a comedian. Do you really know what a comedy is? May be you go and read the Government Inspector and tell me what a comedy is. I am but explaining the truth to you so that you will not suffer everlasting perdition in the blazing fire.

“, fear the Fire (Hell) whose fuel is men and stones, prepared for the disbelievers.” [Q2: 24].

And you always accuse us of long-winded response while yours too have been so. So you expect us to nod yes or no to everything you say. Do you think we are so daft. We must explain things to you so that you will have no excuse for your disbelief.



“i answered your question directly that if the enemies of mohammad did not take him up on the fact that he was a paedophile that does not justify his actions,”

I said if that was wrong by their moral standard they would not let him go.

And what is even paedophilia ? do you understand English at all? The fact that you are in the UK (as you claim anyway) does not mean you will understand English. I challenge you to open a thread and let see whether Prophet Muhammad was really a paedophile. (I have started a thread challenging you on your alleged contradictions in the Qur’ân.)




“i know they invited him to medina to oversee the warring tribes because of his religious and military clout,which in fairness he did,however he spoilt it all by being devious and making sure that he ran the three main jewish tribes out of medina for no fault of theirs,”
So you did not read about the treachery of the Jewish tribes in Madinah against the Muslim State? You know you only want to pervert the truth. That is how people like you do – searching desperately to call a dog a bad name so as to hang it. Poor you.


“and if you are talking of conivng,mohammad was the king of connivance which he did with outsiders to try and overthrow the meccan leadership,that was what drove him out of mecca in the first place”

When it is an historical fact that the Makkans gave him the option of making him the King which he rejected. Another lie from you O Kadhaab (a great liar).


Tactically you agreed the Crusades were by the Christians, let us leave whether they were right or not they were Christians fighting a holy war. Hey don’t forget the war was that of all Europe such that the Kings of Franc and Engalnd partook, hey GODSON.


Once again show me in the Bible where God blamed the Father of Faith for his marital action, and that of Solomon.



Your problem is that you don’t understand Arabic, and I laugh that somebody who does not understand the Arabic Language wanting to criticise a religion whose 90 per cent of its knowledge is still retained in the Arabic Language untranslated (because they are too much.) do you know the effort it will cost the translators to translate volumes like the Fat’hu Baari, Shar’u Muslim, Taaliq Shaakir ala Musnad Ahmad, to mention just a few. And each of them is about 20 volumes! So you just read some translated works and you begin to open your mouth. Don’t be silly (to borrow the elders’ style in Yoruba land.)




“i dont have time for stories,was mohammed raiding innocent travellers or not,simple!!dont justify or start talking from both sides of your mouth abeg”

You do not know that the Prophet actually established a state in Madinah, and all those things you call raids are normal actions of a state. Will you understand? (we may need to open another thread on that).



Heal Yinka Ayefele first and your Obadare then let see, forget about those thousands of miracles that you claim which nobody can verify. Heal Ayefele and Obadare Oooooo!



“THIS happened concerning the jewish tribe of bani nadir, and the name of the poet was kab ibn al ashraf who composed verses lamenting the defeat of the meccans,and satirizing mohammad,this enraged mohammad and he kab assasinated telling his henchmen who did the job that it would be ok to lie to gain the confidence of their victim in order to kill him, you can find the accounts in ibn ishaq 550-51 if you dont like that then step this wayyyyyy my favourite ahadith, bukhari 5;59-369 now smile if you are satisfied and tell everybody i am the most honest born again christian lol
dont worry i am here to lecture you on your religion, i studied your ahadiths and quran, and i have more proofs olabowale and co will tell you i debate with hard incontrovertible facts sire”


If it was Ka’b al-Ashraaf that you have been trying to mention all these days then you have gaffed. Ka’b was a Jew found guilty of conniving with the Makkaans against the Muslim State – and that was a treasonable offence which no government of today will stand. That he satirised the Muslims especially the Muslim women in his poems is another. That enough can pass as a crime if it is meant to undermine the people of a state such that it will cause unrest among them. Once again, the Prophet was the head of a new state that evolved out of chaos, and one of those causing the chaos was Ka’b al-Ashraaf. (If you can read Arabic read Ibn Kathir’s Fusuul Fee Seerati Rasuul [p.143]) . go and read it, but it is in Arabic O. I can’t help you with the translation.







“yes i can sire, again let me disgrace you,
in the quran53;19-23 meccan side he spoke in support of polytheists,and then turned round to enjoin you his folowers not to mix with polytheists and all that, i have a bowl of yoghurt ice cream in my hands as i am typing so i cant get the verse where mohammad tells you not to wbe like the polytheists”

I shall transport this to the thread i have opened on the subject, meet me there.




“what has this got to do with the fact of what mohammad did?dont distract me pls, i have directly answered your questions/challenges with proof now get ready to answer my yes or no questions i have been asking since”

So you are confused whether Allaah is one of the Makkan idols or not. Do not leave your comrades like the phantom G.J.O. Morshay in this principle.




“there arnt much christians who accept islam,simply for the practical aspects talk les of the spiritual, this is evidenced by the many churches springing up all over nigeria,for each mosque in the whole of nigeria even west africa,you will get 2 standard sized churchs for each mega mosque,you will get one mighty sized redemption camp which can hold more than 1 million ppl, im sure you heard the last holy ghost conference i nigeria just some months ago had more than 1 million people in attendance,”

A question for you: In Nigeria, who are in the majority, Muslims or Christians? With proof o.



“ pls apart from the occultic gathering clled hajj where blood is always shed where else can an islamic gathering get that number of adherents, by the way i believe earnestly that there is something demonic about hajj, if not why is it that people must die every single year,its either they are trampled upon or something of that nature, you dont hear ppl dying i jerusalem pilgrimage my supposition is that maybe it is the kaba idols untill you muslims started bowing down to the image as your own idol; “

I think what I wrote to Kola Oloye will answer this go and read it again.

‘A ni se Afefe ti fe a ti ri furo edie.’ (Apology to elder Olabowale).

“Nay, We fling (send down) the truth (this Qur'ân) against the falsehood (disbelief), so it destroys it, and behold, it (falsehood) is vanished. And woe to you for that (lie) which you ascribe (to Us) (against Allâh).” [Q21: 18].

Any other thing?

In Makkah Early Life

ABDULLAH AND AMINA
‘Abdul Muttalib, chieftain of the Quraysh, had ten sons who were all worthy and outstanding, but ‘Abdullah was the noblest and most prominent among them. ‘Abdul Muttalib wedded his son to Amina, the daughter of Wahb Ibn ‘Abdu Munaf, who was the leading man of Bani Zuhra. She (Amina) was the most excellent woman among the Quraysh in birth and stature at that time. (Ibn Hisham, Vol. I, p. 110)
Muhammed's father `Abdullah died before Muhammed was born. The Prophet () was born on Monday, the 12th of Rab'i-ul Awwal in the Year of the Elephant. Certainly, it was the most auspicious day in the history of mankind.
Muhammed was the son of ‘Abdullah Ibn ‘Abdul Muttalib, Ibn Hashim, Ibn ‘Abdul Munaf, Ibn Qusayy, Ibn Kilab, Ibn Murra, Ibn Ka’b Ibn Lu’ayy, Ibn Ghalib, Ibn Fihr, Ibn Malik, Ibn al-Nadr, Ibn Kinana, Ibn Khusayma, Ibn Mudrika, Ibn Ilyas, Ibn Mudar Ibn Nizar Ibn Ma’add, Ibn ‘Adnan.
The parentage of ‘Adnan is further traced to Ismail the son of Ibrahim by Arab genealogists.
After the birth of Muhammed, Amina sent someone to inform his grandfather. He came, looked at the baby lovingly and took him to the Ka'bah where he praised Allah and prayed for the infant. ‘Abdul Muttalib then gave him the name Muhammed, which means, ‘He who is praised’. The Arabs were surprised at the unfamiliar name given to the newborn babe by ‘Abdul Muttalib. (Ibn Hisham, pp. 159-60)

THE SUCKLING PERIOD
Thuwaybah, a bondwoman of the Prophet’s uncle Abu Lahab, suckled him momentarily for a few days while ‘Abdul Muttalib continued to look for a wet-nurse to nurture his favorite grandson. It was customary in Makkah to place the suckling babies under the care of a desert tribeswoman, where the child grows up in the free, chivalrous air away from the cramp, contaminating atmosphere of the city, and learn the wholesome ways of the Bedouins. Those were the days when the chaste, unaffected and natural expression of the desert people was considered as the finest model of grace and elegance of the Arabic language. Together with the milk of a Bedouin woman, the babies imbibed the fluent language that flew across the desert.
The people from the tribe of Bani S’ad were known for the gracefulness of their speech. Halima S’adiya, a member of this tribe, ultimately came to have the precious baby under her wings. This was a year of famine wherein Bani S’ad had been rendered miserable. The tribe came to Makkah to look for children to be suckled, but no woman to whom the Prophet of God () was offered, agreed to take the child because none expected a goodly return for nurturing or nursing an infant whose father was already dead. They said, “An orphan! What will his mother and grandfather give in return?” At first, Halima also declined the offer but suddenly she felt a craving for the baby. She had also failed to get a charge for her and, therefore, before going back home, she returned and finally took the baby back with her. Halima found before long that her household was blest with luck, her breasts overflowed with milk, the udders of her she-camel were full and everything seemed to bring forth happiness. The women of Halima’s tribe now spread out the rumor: “Halima, you have certainly got a blessed child.” They began to feel envious of her already.
Halima weaned the baby when he was two years old, for it is customary upon the foster-children to return to their respective families at such an age. Besides, the boy was also developing faster than the other children, and by the time he was two, he was already a well-grown child. Thus, Halima brought the Prophet of God () back to Amina but begged her to be allowed to keep the boy for some extended time as he had brought her luck. Amina agreed and allowed Halima to take Muhammed back with her.
Some months after his return to Bani S’ad, two angels seized the Prophet of God (), opened up his chest and extracted a black drop from it. Then they thoroughly cleaned his heart and healed the wound after putting his heart back in its place.
Muhammed () tended the lambs with his foster-brothers in the boundless wilderness of the desert, far away from the pretensions, hypocrisy, pomp and pride of the city, rendering his thoughts dry and clear like the desert air. His life was as simple as the sand and he learned to endure with the hardships and dangers of the wilderness. And with the people of Bani S’ad, his ears became accustomed to the rhetoric and eloquence of the pure and classical language of the Bedouins. The Prophet () often used to tell his companions: “I am the most Arab of you all for I am of Quraysh origin and I was suckled among Bani S’ad Ibn Bakr. (Ibn Hisham, Vol. I, 167).

DEATH OF AMINA AND ‘ABDUL MUTTALIB
When the Prophet () was six years old, his mother took him to Yathrib to pay a visit to her father. She also wanted to call on the grave of her late husband, but while on her way back to Makkah, she died at a place called Abwa. Muhammed () must have felt lonely and sorrowful at the death of his mother in the middle of his journey. Incidents of such nature had been a common fixture in his life since birth, perhaps as a divine dispensation for his upbringing in a particular way, one which is reminiscent of the great role that he has to play in the future. Finally, the Abyssinian bondwoman, Umm Ayman Barkah, brought him to his grandfather in Makkah. ‘Abdul Muttalib loved Muhammed () so dearly, making him the apple of his eye and never allowed him to be distant from his sight.
When Muhammed was eight years of age, ‘Abdul Muttalib also passed away. Muhammed () was now left behind, alone and abandoned. He had never seen his father, and would have had no recollection of him, but the death of the adoring grandfather must have been too depressing and inconsolable to bear.

ABU TALIB BECOMES THE GUARDIAN
Following the death of ‘Abdul Muttalib, Abu Talib took the Prophet () under his care for he and ‘Abdullah, the Prophet’s father, were brothers by the same mother. Abdul Muttalib had also been insisting upon Abu Talib to take care of Muhammed () himself. Accordingly, Abu Talib took Muhammed () under his protection and even treated him with more care and affection than his own two sons, ‘Ali J’afar and ‘Aqil. (Ibn Hisham, Vol. I, p. 179).
Once, when Muhammed () was nine years old, Abu Talib planned to go on a merchant caravan to Syria. Knowing this, Muhammed () approached his uncle, and nestling close to him, insisted on accompanying him in the journey. Abu Talib was moved and agreed to take Muhammed with him to Syria. When the caravan reached Busra in Syria, it broke the journey for a short stay and while there, they met a monk by the name of Buhaira who lived in his cell. He came out against his practice, to welcome the merchants and made a great feast for them. The caravan found favor with Buhaira, so they say, because of something that he had seen while he was in his cell. When Buhaira saw Muhammed, he observed in him the signs of the Prophethood that he had known and advised Abu Talib: “Return to your home with this youth and guard him from the Jews; for great dignity awaits your nephew”. Abu Talib immediately took Muhammed () back to Makkah by virtue of Buhaira’s advice.

DIVINE TUTELAGE
God had made special arrangements for broadening the mind of Muhammed () and had taken particular care to shut off the faults and failures of the pagan past from him. Since early youth, the reserved and unassuming young man was known for his gentle disposition and grave purity of life as well as for his candidness, honesty and integrity and his stern sense of duty. His was the straight and narrow path and none could find the slightest fault with him. The fair character and honorable bearing of Muhammed () won for him, in the pinnacle of his youth, the title of Al-Amin, meaning the Trustworthy, from his fellow populace. (Ibn Hisham, Vol. I, p. 183)
Evil were the ways of young men in Makkah, and no misconduct brought anybody into jeopardy or accountability. But God helped Muhammed () abandon the pleasures of life familiar to everybody in there. Such that on the contrary, he was rather kind to his kinsmen, alleviated the sufferings of others and spared or minimized expenses to meet their needs. Moreover, he entertained guests, was ever willing to join hands with anybody who had a noble and virtuous task and preferred to earn his livelihood by toiling hard for it even if it meant living a simple life to the point of austerity.
When the Prophet () was around fourteen or fifteen years of age, the sacrilegious war, known as the Harb-ul-Fijar, broke out between the Quraysh and the tribe of Qays. Muhammed () was present at this event such that he picked up the arrows that the enemy had shot and gave them back to the Qurayshite fighters. This was to mark his first experience of military operations. (Ibn Hisham, Vol. I, 186)
Now that Muhammed () was coming into grips of his own life, he turned his attention to scouting a means of livelihood. Like other lads of his age, he took a shot at the tendering of sheep and goats. It was not deemed a disgraceful occupation in those days; rather, it helped one to be watchful, alert and quick, kind and considerate, besides allowing an opportunity to inhale the freedom of Arabian air and the power of its sand. More than that, it had been the convention of all the Prophets of old which complied with his future Prophetic task. The Prophet () after all used to say: “Verily, there has been no Prophet () who has not tended the flocks of goats.” On being asked again whether he had also performed the work of a shepherd, the Prophet () affirmed. “Yes I did.”
Muhammed () was not completely new to the job for in his childhood days he used to accompany his foster-brothers in tending their flocks and herds. The reports in the Saheeh show that the Prophet () used to watch the goats upon the neighboring hills and valleys for a meager payment from their owners.

GODSON has claimed that the Qur'aan contains a number of contradictions that makes it unfit to be called a Revealed Book, adn we have said that is a lie. He has asked us to open a thread to trash that out, now we do. So O GODSON bring those contradictions.

"Many of the people of the Scripture (Jews and Christians) wish that if they could turn you away as disbelievers after you have believed, out of envy from their ownselves, even, after the truth (that Muhammad Peace be upon him is Allâh's Messenger) has become manifest unto them. But forgive and overlook, till Allâh brings His Command. Verily, Allâh is Able to do all things." [Q2: 109]

GODSON O, where are you?

GODSON O, where are you?

"Many of the people of the Scripture (Jews and Christians) wish that if they could turn you away as disbelievers after you have believed, out of envy from their ownselves, even, after the truth (that Muhammad Peace be upon him is Allâh's Messenger) has become manifest unto them. But forgive and overlook, till Allâh brings His Command. Verily, Allâh is Able to do all things." [Q2: 109]

EARLIER REVEALED RELIGIONS IN ARABIA

Arabia had been the birth-place of several Prophets of God () in the bygone times. The Qur'aan says:
"And make mention (O Muhammed) of the brother of A'ad when he warned his folk among the wind-curved sandhills—and verily warners came and went before and after him—saying: Serve none but Allah. Lo! I fear for you the doom of a tremendous Day. [Qur'aan 46:21]

Prophet Hud () was sent to the A'ad; a people, according to historians, belonging to the 'Arab Ba'idah who lived in a tract of white or reddish sand blown into hill banks or dunes and covering a vast area to the south-west of al-Rub'e al-Khali (the vacant quarter) near Hadramaut. This region has no habitation and is void of the breath of life, but it was a verdant land in the ancient times, with flourishing towns inhabited by a people of gigantic strength and stature. The whole area was consumed by a fearful and roaring wind which covered it with sand dunes.
The Qur'aanic verse quoted above shows that the Prophet Hud () was not the only Messenger of God sent to the ancient Arabs of this area as many more 'warners came and went before him'.
Salih () was another Arabian Prophet sent to the people called Thamud who lived in al-Hijr situated between Tabuk and Hijaz. Prophet Isma'il () was brought up in Makkah, and he died in the same city. If we extend the frontiers of the Arabian Peninsula northwards to include Midian on the borders of Syria, Prophet Shu'aib () would also be reckoned as an Arabian Prophet (). The historian Abul Fida says that Midianites were Arabs, living in Midian near Ma'an, which is adjacent to the Sea of Lut (Dead Sea) in Syria on the frontier of Hijaz. The Midianites flourished after the downfall of the people of Lut.
Ancient Arabia had been the cradle of many a civilized and flourishing people to whom God had sent His Prophets. But all of them were either destroyed because of their evil ways or became strangers in their own homeland, or were forced to seek new homes. The Prophets of God born in the lands far away had sometimes to seek refuge in Arabia from the despotic kings of their lands. Ibrahim (Abraham) () had migrated to Makkah and Moses () had to flee to Midian. Followers of other religions, too, had to seek shelter in Arabia. The Jews, when persecuted by the Romans, had settled in Yemen and Yathrib while several Christian sects harassed by the Byzantine Emperors had migrated to Najran.

Isma'il in Makkah

The patriarch Ibrahim (Abraham) , came down to the valley of Makkah surrounded by mountains, naked rocks and bare and rugged crags. Nothing to sustain life, neither water nor verdure, nor food grains, was to be found there. He had with him his wife Hajjar (Hagar) and their son Isma'il (Ishmael) . Ibrahim () had wandered through the deserts of Arabia in order to move away from the wide-spread heathen cult of idol-worship and to set up a centre for paying homage to the One and Only God where he could invite others to bow down before the Lord of the world. He wanted to lay the foundation of a lighthouse of guidance, a sanctuary of peace which should become the radiating centre of true monotheism, faith and righteousness!
God blessed the sincerity of Ibrahim () and the dry valley of this wild country. Ibrahim () had left his wife and his infant son in this inhospitable territory. Here, in the midst of rugged hills, the Master of all the worlds manifested His grace by causing water to issue forth from the earth which is called the well of Zamzam to this day.
When Isma'il () was a few years old, Ibrahim () went to visit his family in Makkah. Ibrahim () now made up his mind to sacrifice Isma'il for the sake of God, for the Lord had commanded him in a dream: 'Offer up Your son Isma'il'. Obedient to the Lord as he was, Isma’il at once agreed to have his throat cut by his father. But, God saved Isma’il, and instituted the 'day of great sacrifice', in order to commemorate the event for all times, since, he was destined to help Ibrahim () in his mission and become the progenitor of the last Prophet () as well as of the nation charged to disseminate the message of God and to struggle for it to the end of time.
Ibrahim () came back to Makkah again and assisted by his son Isma'il (), built the House of God. While the father and the son occupied themselves in the work, they also beseeched God to confer His grace; cause them to live as well as die in Islam; and help their progeny to keep a watch over their patrimony of monotheism, not only by protecting their mission against every risk or peril but also by becoming its standard-bearers and preachers, braving every danger and sacrificing everything for its sake until their call reached the farthest corner of the world. They also supplicated God to raise up a Prophet amongst their offsprings, who should renovate and revive the summons of Ibrahim () and bring to completion the task initiated by him.
"And when Ibrahim and Ismael were raising the foundations of the House, (Abraham prayed); Our Lord! Accept from us (this duty). Lo ! You, only You, art the Hearer, the Knower.
"Our Lord ! and make us submissive unto You and of our seed a nation submissive unto You, and show us our ways of worship, and relent toward us. Lo! You,' only You, are the Relenting, the Merciful.
"Our Lord! And raise up in their midst a messenger from among them who shall recite unto them Your revelations, and shall instruct them in the Scripture and in wisdom and shall make them grow. Lo! You, only You, are the Mighty, the Wise." [Qur'aan 2:127-29]

The prayer sent up by Ibrahim () included the request that the House he was constructing might become a sanctuary of peace and God might keep his progeny away from idol worship. Ibrahim held nothing more in abomination than idolatrousness, nor deemed anything more fraught with danger for his progeny, for he knew the fate of earlier idolatrous nations. He was aware how the great Prophets of God had earlier struggled and fought this evil throughout their lives, but in no long time after their departure from the world their people were again misled into fetishism by devil's advocates disguised as promoters of faith.
Ibrahim () had implored the Lord to bless his descendants with his own spirit of struggle against the evil of pantheism and iconolatry. He wanted his heirs to carry into their thoughts how he had to strive all his life for the sake of Truth and Faith; how he had to bid farewell to his hearth and home; realize why he had incurred the wrath of his idolatrous father; and appreciate the wisdom behind his making a selection of that valley, unbelievably bare with no scrap of soil, sheer from top to bottom and jagged and sharp for their habitation. He wanted them to understand why he had preferred that wilderness, holding no prospects of progress and civilization, over verdant lands and flourishing towns and centers of trade, arts and commerce where one could easily meet one's wishes.
Ibrahim had invoked the blessings of God on his sons so that they might be esteemed and adored by all the nations of the world; that the people of every nation and country might become attached to his children; that they should come from every nook and corner of the world to pay homage to his posterity and thus become a means of satisfying their needs in that barren country. Allah says:
"And when Ibrahim said: My Lord! Make safe this territory, and preserve me and my sons from serving idols.
"My Lord! Lo! They have led many of mankind astray. But whoso followeth me, he verily is of me. And whoso disobeyeth me still You art Forgiving, Merciful. "Our Lord! Lo! I have settled some of my posterity in an uncultivable valley near unto Your holy House, our Lord! that they may establish proper worship; so incline some hearts of men that they may yearn toward them, and provide You them with fruits in order that they may be thankful." [Qur'aan 14:35-37]

Quraish

God answered each and every prayer sent up by Ibrahim and Isma'il (). The descendants of Isma'il multiplied exceedingly, so that the barren valley overflowed with the progeny of Ibrahim (). Isma'il () took for his wife a girl of the tribe of Jurhum, a clan belonging to the 'Arab 'Aribah. In the lineal descendants of Isma’il, 'Adnan was born whose lineage was universally recognised as the most worthy and noble among them. The Arabs being too particular about the purity of race and blood have always treasured the genealogy of 'Adnan's progeny in the store house of their memory.
'Adnan had many sons of whom Ma'add was the most prominent. Among the sons of Ma'add, Mudar was more distinguished; then Fihr b. Malik in the lineage of Mudar achieved eminence; and finally the descendants of Fihr b. Malik b. Mudar came to be known as Quraysh. Thus came into existence the clan of Quraysh, the nobility of Makkah, whose lineage and exalted position among the tribes of Arabia as well as whose virtues of oratory and eloquence, civility, gallantry and high mindedness were unanimously accepted by all. The recognition accorded to the Quraysh without a dissentient voice throughout the Peninsula became, in due course of time, a genuine article of faith to the people of Arabia.

QUSAYY BIN KILAB
Qusayy Bin Kilab was born in the direct line of Fihr but the hegemony of Makkah had, by that time, passed on from Jurhum's clansmen to the hands of the Khuza'ites. Qusayy b. Kilab recovered the administration of the Ka'bah and the town through his organizing capacity and superior qualities of head and heart. The Quraysh strengthened the hands of Qusayy b. Kilab in dislodging the Khuza'ites from the position of leadership usurped by them. Qusayy was now master of the town, loved and respected by all. He held the keys of the Ka'bah and the rights to water the pilgrims from the well of Zamzam, to feed the pilgrims, to preside at assemblies and to hand out war banners. In his hands lay all the dignities of Makkah and nobody entered the Ka'bah until he opened it for him. Such was his authority his Makkah during his lifetime that no affair of the Quraysh was decided but by him, and his decisions were followed like a religious law which could not be infringed.
After the death of Qusayy his sons assumed his authority but 'Abdu Munaf amongst them was more illustrious. His eldest son, Hashim b. 'Abdu Munaf conducted the feeding and watering of the pilgrims, and, after his death the authority passed on to 'Abdul Muttalib, the grandfather of the Prophet (). His people held him in the highest esteem and such was the popularity gained by him, so they say, as was never enjoyed by anybody amongst his ancestors.
The progeny of Hashim, who now filled the stage and assumed a commanding position among the Quraysh, was like a stream of light in the darkness of Arabia. The sketches of Bani Hashim preserved by the historians and genealogists, although fewer in number, eloquently speak of the nobility of their character and moderation of their disposition, the reverence they paid to the House of God, their sovereign contempt for the things unjust and uneven, their devotion to fair-play and justice, their willingness to help the poor and the oppressed, their magnanimity of heart, their velour and horsemanship, in short, of every virtue admired by the Arabs of the pagan past. Bani Hashim, however, shared the faith of their contemporaries which had beclouded the light of their soul; but despite this failing, they had to have all this goodness as the forefathers of the great Prophet () who was to inherit their ennobling qualities and to, illustrate them by his own shining example for the guidance of the entire human race.

MAKKAH IN PAGANISM
The Quraysh continued to glorify the Lord of the worlds, from whom all blessings flow, like their forefathers Ibrahim and Isma’il () until 'Amr b. Luhayy became the chief of Khuza'ites. He was the first to deviate from the religion of Isma'il; he set up idols in Makkah and bade the people to worship and venerate them, he instituted the custom of sa’iba which were to be held in reverence. 'Amr b. Luhayy also modified the divine laws of permissible and impermissible. It is related that once 'Amr b. Luhayy went from Makkah to Syria on some business where he found the people worshipping idols. He was so impressed by the ways of the idol worshippers that he obtained a few idols from them, brought them back to Makkah and asked the people there to pay divine honors to them.
It might have been so, or, perhaps, on his way to Syria 'Amr b. Luhayy had happened to pass through Betra which was variously known to ancient historians and geographers as Petraea and Petra. It was the key city on the caravan route between Saba and the Mediterranean, located on an arid plateau three thousand feet high, to the south of what is today called Transjordan, as mentioned by the Greek and Roman historians. The city was founded by the Nabataeans, ethnically an Arab tribe, in the early part of the sixth century B. C. These people carried their merchandise to Egypt, Syria, valley of the Euphrates and to Rome. Most likely, they took the way to the valley of the Euphrates through Hijaz. The Nabataeans were an idolatrous people who made their deities of graven stones. Some historians hold the view that al-Lat, the famous deity of the Northern Hijaz during the pre-Islamic period, had been originally imported from Petra and was assigned an honored place among the local gods and goddess.
The above view finds a confirmation in the History of Syria by Philip K. Hitti who writes about the religion of Nabataean kingdoms:
"At the head of the pantheon stood Dushara (dhu-al-Shara, Dusara), a sun deity worshipped under the form of anobelisk or an unknown four-cornered black stone, Associated with Dushara was Al-Lat, chief goddess of Arabia. Other Nabataean goddesses cited in the inscriptions were Manat and al-'Uzza, of Koranic fame, Hubal also figures in the inscriptions."
It is noteworthy that the above description relates to a period when idolatry had, in different forms and shapes, engulfed Arabia and the countries around it. Jesus Christ () and his disciples had not yet appeared on the scene who later on laboured to restrain its unbridled expansion. Judaism had already proved its incompetence to the task, since, being essentially a racial religion; it allowed none save the children of Bani Israel to join his faith to the creed of monotheism preached by it.
Another writer, De Lacy O'Leary, tracing the influences responsible for introduction of idol worship in the Arabian Peninsula sums up his findings in the "Arabia before Muhammed" in these words:
"It seems fairly safe therefore to understand that the use of images was an instance of Syro-Hellenistic culture which had come down the trade-route; it was a recent introduction in Makkah in the time of the Prophet () and was probably unknown to the Arab community at large."
Worship the idols was thus the popular creed of the people in the valley of the Euphrates and the lands to the east of Arabia. As the Arabians were bound, since times immemorial, by the ties of commerce with these countries, it is not unlikely that their cultural influence was responsible for grafting idol worship within the Arabian Peninsula. In his history of Ancient Iraq, Georges Roux says that during the third century B.C. and long thereafter idol-worship was very popular in Mesopotamia. Its every city, old or new, gave shelter to several foreign gods besides the local deities."
There are also reports which suggest that idol worship gradually; came into vogue among the Quraysh. In olden times, as some historians relate, when anybody went out on a long journey from Makkah he took a few stones from the enclosures of the sanctuary as a mark of grace with him. In due course of time, they started venerating the monoliths they admired most. The subsequent generations, not knowing the reason for holding such monoliths in esteem, started worshipping them like other pagan people of the surrounding countries. The Quraysh, however, remained attached to some of the older traditions like paying deference to the holy sanctuary, its circumambulation, and the greater and lesser pilgrimages: Hajj and 'Umra.
The gradual evolution of different religions showing substitution of means for the ends and the slow progression from suppositions to conclusions lend support to the view put forth by the historians about the beginning of idol worship among the Quraysh. The esteem and reverence in which even certain misguided Muslim sects come to hold the portraits and sepulchers of the saints and the way they sluggishly adopt this course possesses an incriminating evidence in support of the gradual evolution of idol worship. That is why the Islamic Shari'ah completely stalls all those tracks and alleys which lead to the undue veneration of personages, places and relics for they ultimately lead to ascribing partners to God.

THE BATTLE OF THE ELEPHANTS
It was during this period that a significant event, unparalleled in the history of Arabia, came to pass which portended something of vital importance likely to take place in the near future. It augured well for the Arabs, in general, and predicted a unique honor for the Ka'bah, never attained by any place of worship anywhere in the world. The incident afforded hope for expecting a great future for the Ka'bah—a future on which depended the destiny of religions or rather the entire humanity since it was soon to unfold itself in the shape of an eternal message of righteousness and peace.

AN IMPLICIT BELIEF OF THE QURAYSH
The Quraysh had always held the belief that the House of God had a special place of honor in the eyes of the Lord Who was Himself its protector and defender. The trust placed by the Quraysh in the inviolability of the Ka'bah is amply borne out by the conversation between Abraha and 'Abdul Muttalib. It so happened that Abraha seized two hundred camels belonging to 'Abdul Muttalib, who, then, called upon him and sought permission to see Abraha. Abraha treated 'Abdul Muttalib with the greatest respect and got off his throne and made him sit by his side. Asked to tell the purpose of his visit, 'Abdul Muttalib replied that he wanted the King to return his two hundred camels which the King had taken.
Abraha, taken by surprise, asked 'Abdul Muttalib, "Do you wish to talk about your two hundred camels taken by me, but you say nothing about the House on which depends your religion and the religion of your forefathers, which I have come to destroy?" 'Abdul Muttalib boldly replied "I am the owner of the camels and the House has an Owner Who will Himself defend it".
Abraha said again, "How can it be saved from me?"
"This is a matter between you and Him", replied 'Abdul Muttalib."(Ibn Hisham, Vol. I, pp.49-50)
Who could dare to do harm or cast a blighting glance at the House of God? Its protection was, in truth, the responsibility of God.
The episode, briefly, was that Abraha al-Ashram, who was the viceroy of Negus, the King of Abyssinia, in Yemen built an imposing cathedral in Sana'a and gave it the name of al-Qullays. He intended to divert the Arab's pilgrimage to this cathedral. Being a Christian, Abraha had found it intolerably offensive that the Ka'bah should remain the great national shrine, attracting crowds of pilgrims from almost every Arabian clan. He desired that his cathedral should replace Ka'bah as the most sacred chapel of Arabia.
This was, however, something inglorious for the Arabs. Veneration of the Ka'bah was a settled disposition with the Arabs: they neither equated any other place of worship with the Ka'bah nor they could have exchanged it with anything howsoever precious. The perturbation caused by the declared intentions of Abraha set them on fire. Some Kinanite dare-devils accepted the challenge and one of them defiled the cathedral by defecating in it. Now, this caused a serious tumult. Abraha was enraged and he swore that he would not take rest until he had destroyed the Ka'bah.
Abraha took the road to Makkah at the head of a strong force which included a large number of elephants. The Arabs had heard awesome stories about elephants. The news made them all confused and bewildered. Some of the Arab tribes even tried to obstruct the progress of Abraha's army, but they soon realised that it was beyond their power to measure swords with him. Now, hoping against hope, they left the matter to God putting their trust in Him to save the sacred sanctuary.
The Quraysh took to the hills and craggy gorges in order to save themselves from the excesses of Abraha's soldiers. 'Abdul Muttalib and a few other persons belonging to the Quraysh took hold of the door of the Ka'bah, praying and imploring God to help them against Abraha. On the other side, Abraha drew up his troops to enter the town and got his elephant 'Mahmud' ready for attack. On his way to the city, the elephant knelt down and did not get up in spite of severe beating. But when they made it face Yemen, it got up immediately and started off.
God then sent upon them flocks of birds, each carrying stones in its claws. Everyone who was hit by these stones died. The Abyssinians thereupon withdrew in fright by the way they had come, continually being hit by the stones and falling dead in their way. Abraha, too, was badly smitten, and when his soldiers tried to take him back, his limbs fell one by one, until he met a miserable end on reaching San'a (101). The incident finds a reference in the Qur'aan also.
"Hast You not seen how Your Lord dealt with the owners of the Elephant? Did He not bring their stratagem to naught, And send against them swarms of flying creatures, Which pelted them with stones of baked clay, And made them like green crops devoured (by cattle)?" [Qur'aan 105:1-5]

REPERCUSSIONS OF ABRAHA'S FAILURE
When God turned back the Abyssinians from Makkah, crushed and humbled, and inflicted His punishment upon them, the Arabs, naturally, looked up to the Quraysh in great respect. They said: "Verily, these are the people of God: God defeated their enemy—and they did not have even to fight the assailants." The esteem of the people for the Ka'bah naturally increased strengthening their conviction in its sanctity. (Ibn Hisham, Vol. 1, p.57)
It was undoubtedly a miracle; a sign of the advent of a Prophet () who was to cleanse the Ka'bah of its contamination of idols. It was an indication that the honour of the Ka'bah was to rise with the final dispensation to be brought by him. One could say that the incident foretold the advent of the great Prophet ().
The Arabians attached too much importance, and rightly too, to this great event. They instituted a new calendar from the date of its occurrence. Accordingly, we find in their writings such references as that a certain event took place in the year of Elephant or that such and such persons were born in that year or that a certain incident came to pass so many years after the Year of Elephant. This year of miracle was 570 A.D.


The Metropolis

Historical records, collections of pre-Islamic poetry, and what is known of the habits, customs, norms and traditions of the Arabians show that the people of Makkah had already been drawn into the stream of urban culture from their earlier rural, nomadic existence.
The Qur'aan describes the city as 'the Mother of towns'.
"And thus we have inspired in thee a Lecture in Arabic, that You may warn the mother-town and those around it, and may warn of a day of assembling whereof there is no doubt. A host will be in the Garden and a host of them in the Flame". [Qur'aan 42:7]

At another place Makkah is designated as the 'land made safe'.
"By the fig and the olive, by Mount Sinai, and by this land made safe". [Qur'aan 95:1-3]

The Qur'aan also calls it a city.
"Nay I swear by this city— And You art an indeweller of this city". [Qur'aan 90:1-2]
Makkah had long passed from nomadic barbarism to the stage of urban civilization by the middle of the fifth century. The city was ruled by a confederacy based on mutual cooperation, unity of purpose and a general consensus on the division of administrative and civil functions between self governing clans, and this system had already been brought into existence by Qusayy b. Kilab. Prophet Muhammed () being fifth in the line of succession to Qusayy b. Kilab, the latter can be placed in the middle of the fifth century.
Makkah, thinly populated in the beginning, was located between the two hills called Jabl Abu Qubays (adjacent to Mount Safa) and Jabl Ahmar, known as 'Araf during the pre-lslamic days, opposite the valley of Quaqiq'an. The population of the town increased gradually owing partly to the reverence paid to the Ka'bah and the regardful position of its priests and attendants, and partly because of the peace prevailing in the vicinity of the sanctuary. The tents and shacks had given place to houses made of mud and stones and the habitation had spread over the hillocks and low-lying valleys around the Ka'bah. At the outset the people living in Makkah abstained from constructing even their housetops in a rectangular shape like the Ka'bah since they considered it to be a sign of disrespect to the House of God, but gradually the ideas changed; still, they kept the height of their houses lower than that of that Ka'bah. As related by certain persons, the houses were initially made in a circular shape as a mark of respect to the Ka'bah. The first rectangular house, reported to have been built by Humaid Bin Zuhair, was looked upon with disfavor by the Quraysh.
The chiefs and other well-to-do persons among the Quraysh usually built their houses of stones and had many rooms in them, with two doors on the opposite sides, so that the womenfolk did not feel inconvenience in the presence of guests.

RECONSTRUCTION OF MAKKAH
Qusayy b. Kilab had played a leading role in the reconstruction and expansion of Makkah. The Quraysh who had been dispersed over a wide area, were brought together by him in the valley of Makkah. He allocated areas for settlement of different families and encouraged them to construct their houses in the specified localities. The successors of Qusayy continued to consolidate the living quarters and to allocate spare lands to new families coming into Makkah. The process continued peacefully for a long time with the result that the habitations of the Quraysh and their confederate clans grew up making Makkah a flourishing city.

THE CITY STATE
Qusayy b. Kilab and his had assumed a commanding position over the city and its inhabitants. They were the custodians of the Ka'bah, had the privilege of Saqayah or watering the pilgrims and arranging the annual feast, presided over the meetings of the House of Assembly (Dar-al-Nadwa) and handed out war banners.
Qusayy b. Kilab had built the House of Assembly close to the Ka'bah with one of its doors leading to the sanctuary. It was used both as a living quarter by Qusayy and the rendezvous for discussing all matters of common weal by the Quraysh. No man or woman got married, no discussion on any important matter was held, no declaration of war was made and no sheet of cloth was cast on the head (104) of any girl reaching marriageable age except in this house. Qusayy's authority during his life and after his death was deemed sacrosanct like religious injunctions which could not be violated by anybody. The meetings of the House of Assembly could be attended only by the Quraysh and their confederate tribesmen, that is, those belonging to Hashim, Umayya, Makhzum, Jomah, Sahm, Taym, 'Adiy, Asad, Naufal and Zuhra, whatever be their age, while people of other tribes not below the age of forty years were allowed to participate in its meetings.
After the death of Qusayy, the offices held by him were divided between different families. Banu Hashim were given the right of watering the pilgrims; the standard of Quraysh called 'Aqab (Lit. Eagle) went to Banu Umayya; Bani Naufal were allocated Rifada; Banu 'Abdul-Dar were assigned priesthood, wardenship of the Ka'bah and the standard of war; and Banu Asad held the charge of the House of Assembly. These families of the Quraysh used to entrust these responsibilities to the notable persons belonging to their families.
Thus, Abu Bakr (), who came from Banu Taym, was responsible for realizing blood-money, fines and gratuity; Khalid () of Banu Makhzum held charge of the apparatus of war kept in a tent during the peace-time and on the horseback during battles; 'Umar b. al-Khattab () was sent as the envoy of Quraysh to other tribes with whom they intended to measure swords or where a tribe bragging of its superiority wanted the issue to be decided by a duel; Safwan b. Umaayah of Bani Jomah played at the dice which was deemed essential before undertaking any important task; and, Harith b. Qays was liable to perform all administrative business besides being the custodian of offerings to the idols kept in the Ka'bah. The duties allocated to these persons were hereditary offices held earlier by their forefathers.

COMMERCIAL OPERATIONS
The Quraysh of Makkah used to fit out two commercial Caravans, one to Syria during the summer and the other to Yemen during the winter season. The four months of Hajj, that is, Rajab, Dhul-Q'ada, Dhul-Hijjah and Muharram, were deemed sacred when it was not lawful to engage in hostilities. During these months the precincts of the Holy Temple and the open place besides it were utilized as a trade centre to which people from distant places came for transacting business. All the necessaries required by the Arabs were easily available in this market of Makkah. The stores for the sale of various commodities, located in different lanes and byways, mentioned by the historians, tend to show the economic and cultural growth of Makkah. The vendors of attars had their stalls in a separate bylane and so were the shops of fruit-sellers, barbers, grocers, fresh dates and other wares and trades localized in different alleys. A number of these markets were spacious enough, as, for example, the market set apart for food-grains was well-stocked with wheat, ghee (clarified butter), honey and similar other commodities. All these articles were brought by trading caravans. To cite an instance, wheat was brought to Makkah from Yamama. Similarly, cloth and shoe stores had separate quarters allocated to them in the market.
Makkah had also a few meeting places where carefree young men used to come together for diversion and pastime. Those who were prosperous and accustomed to live high, spent the winter in Makkah and the summer in Ta'if. There were even some smart young men known for their costly and trim dresses costing several hundred dirhams.
Makkah was the centre of a lucrative trade transacting business on a large scale. Its merchants convoyed caravans to different countries in Asia and Africa and imported almost everything of necessity and costly wares marketable in Arabia. They usually brought resin, ivory, gold and ebony from Africa; hide, incense, frankincense, spices, sandal-wood and saffron from Yemen; different oils and food-grains, amour, silk and wines from Egypt and Syria; cloth from Iraq: and gold, tin, precious stones and ivory from India. The wealYour merchants of Makkah sometimes presented the products of their city, of which the most valued were leather products, to the kings and nobles of other countries. When the Quraysh sent 'Abdullah b. Abu Rabl'a and 'Amr b. al-'As to Abyssinia to bring back the Muslim fugitives, they sent with them leather goods of Makkah as gifts to Negus and his generals.
Women also took part in commercial undertakings and fitted out their own caravans bound for Syria and other countries. Khadija bint Khuwaylid and Hanzaliya, mother of Abu Jahl, were two merchant women of dignity and wealth. The following verse of the Qur'an attests the freedom of women to ply a trade.
"Unto men a fortune from that which they have earned, and unto women a fortune from that which they have earned." [Qur'aan 4:32]

Like other advanced nations of the then world, the commercially minded citizens of Makkah had based their economy on commerce for which they sent out caravans in different directions, organized stock markets and created favorable conditions in the home market for the visiting tourists and traders. This helped to increase fame and dignity of Makkah as a religious centre and contributed in no mean measure to the prosperity of the city. Everything required by the people of Makkah, whether a necessity or a luxury, reached their hands because of the city's commercial importance. This fact finds a reference in these verses of the Qur'aan:
"So let them worship the Lord of this House, Who hath fed them against hunger, And hath made them safe from fear" [Qur'aan 106:3-5]

ECONOMIC CONDITIONS, WEIGHTS AND MEASURES
Makkah was thus the chief centre of business in Arabia and its citizens were prosperous and wealthy. The caravan of the Quraysh, involved in the battle of Badr while returning from Syria, consisted of a thousand camels and carried merchandise worth 50,000 dinars.
Both Byzantine and Sasanian currencies, known as dirham and dinar, were in general use in Makkah and other parts of the Peninsula. Dirham was of two kinds: one of it was an Iranian coin known to the Arabs bagliyah and sauda’-I-damiyah, and the other was a Byzantine coin (Greek-drachme) which was called tabriyah and bazantiniyah. These were silver coins and therefore instead of using them as units of coinage, the Arabs reckoned their values according to their weights. The standard weight of dirham, according to the doctors of lslamic Shari'ah, is equal to fifty-five grains of barley and ten dirhams are equivalent in weight to seven mithqals of gold. One mithqal of pure gold is, however, according to Ibn Khaldun, equal to the weight of seventy-two grains of barley. Doctors of law unanimously agree with the weight given by Ibn Khaldun.
The coins in current use during the time of the Prophet () were generally silver coins. 'Ata states that the coins in general use during the period were not gold but silver coins. (Ibn Abi Sha'iba, Vol. 3, p.222)
Dinar was a gold coin familiar to the Arabs as the Roman (Byzantine) coin in circulation in Syria and Hijaz during the pre-Islamic and early Islamic period. It was minted in Byzantium with the image and name of the Emperor impressed on it as stated by Ibn 'Abd-ul-Bar in the Al-Tamhid. Old Arabic manuscripts mention the Latin denarius aureus as the Byzantine coin (synonymous with the post-Constantine sol dus) which is stated to be the name of a coin still a unit of currency in Yugoslavia. The New Testament, too, mentions denarius at several places. Dinar was considered to have the average weight of one mithqal, which, as stated above, was equivalent to seventy-two grains of barley. It is generally believed that the weight standard of the dinar was maintained from the pre-Islamic days down to the 4th century of the Hijrah. Da'iratul Ma'arif Islamiyah says that the Byzantine denarius weighed 425 grams and hence, according to the Orientalist Zambawar, the mithqal of Makkah was also of 425 grams. The ratio of weight between dirham and dinar was 7:lO and the former weighed seven-tenths of a mithqal.
The par value of the dinar, deduced from the hadeeth, fiqah and historical literature, was equivalent to ten dirhams. 'Amr b. Shuyeb, as quoted in the Sunan Abu Dawud, relates: "The blood money during the time of the Prophet () was 800 dinars or 8,000 dirhams, which was followed by the companions of the Prophet (), until the entire Muslim community unanimously agreed to retain it." The authentic ahadeeth fix the nisab or the amount of property upon which Zakat is due, in terms of dirham, at 20 dinars. This rule upheld by a consensus of the doctors of law goes to show that during the earlier period of Islamic era and even before it, a dinar was deemed to have a par value of ten dirhams or other coins equivalent to them.
Imam Malik says in the Muwatta that 'the accepted rule, without any difference of opinion, is that zakat is due on 20 dinars or 200 dirhams'. The weights and measures in general use in those days were Saa', mudd, ratal, ooqiyah and mithqal to which a few more were added latter on. The Arabs also possessed knowledge of arithmetic, for, it is evident, that the Qur'aan had relied on their ability to compute the shares of the legatees in promulgating the Islamic law of inheritance.

PROSPEROUS FAMILIES OF QURAYSH
Bani Umayya and Bani Makhzum were the two prominent families of the Quraysh favored by the stroke of luck. Walid b. al-Mughira, 'Abdul 'Uzza (Abu Lahab), Abu Uhayha b. Sa'eed b. al-'As b. Umayya (who had a share of 30,000 dinars in the caravan of Abu Sufyan) and 'Abd b. Abdul Rabi'a al-Makhzum had made good fortunes. 'Abdullah b. Jad'an of Banu Taym was also one of the wealthiest persons of Makkah who used to drink water in a cup of gold and maintained a public kitchen for providing food to every poor and beggar. 'Abbaas Ibn 'Abdul-Muttalib was another man abounding in riches who spent lavishly on the indigent and the needy and lent money at interest in Makkah. During his farewell Pilgrimage when the Prophet () abolished usurious transactions, he declared: "The first usury I abolish today is that of 'Abbaas b. 'Abdul Muttalib".
Makkah had also men rolling in riches whose well-furnished drawing rooms were the rendezvous of the elite of the Quraysh who rejoiced in the pleasures of wine, love and romance.
The chiefs of the Quraysh usually had their sittings in front of the Ka'bah in which prominent poets of pre-Islamic days, such as, Labid, recited their poems. It was here that 'Abdul Muttalib used to have his gatherings and, as they say, his sons dared not take their seats around him until their father had arrived.

CULTURE AND ARTS
Industrial arts and crafts were looked down on by the Quraysh; they considered it beneath their dignity to have their hands in a handiwork. Manual occupations were regarded as occupation meant exclusively for the slaves or non-Arabs. Yet, notwithstanding this proclivity of the Quraysh, certain crafts were a dire necessity and were practiced by some of them. Khabhab b. al-Aratt is reported to have been engaged in manufacturing swords. Constructional activities were also indispensable but Iranian and Byzantine workmen were employed to do the job for the Quraysh.
A few men in Makkah knew the art of reading and writing but the Arabs, as whole, were ignorant of the way by which learning is imparted. The Qur’an also calls them Ummi or an unlettered people:
“He it is Who hath sent among the unlettered ones a messenger of their own.”
The people of Makkah were however, not ignorant of the arts of civilisation. Their refined taste, polish and culture excelled them in the whole of Arabia in the same was as the townsmen of any metropolis occupy a distinctive place in their country.
The language spoken at Makkah was regard as a model of unapproachable excellence: the Makkan dialect set the standard which the desert Bedouins as well as the Arabs of outlying areas strived to imitate. By virtue of their elegant expression and eloquence, the inhabitants of Makkah were considered to possess the finest tongue, uncorrupted by the grossness of the languages of non-Arabs. In their physical features, shapeliness and good looks, the people of Makkah were considered to be the best representatives of the Arabian race. They were also endowed with the virtues of courage and magnanimity of heart, acclaimed by the Arabs as Al-Futuh and al-Murauwah, which were the two oft-repeated themes of Arabian poetry. These traits of their character admirably describe their recklessness which savored troth of a devil and a saint.
The matters that attracted their attention most were genealogy, legends of Arabia, poetry, astrology and planetary mansions, ominous flight of the birds and a little of medication. As expert horsemen, they possessed an intimate knowledge of the horse and preserved the memory of the purest breed; and as dwellers of the desert they were well-versed in the delicate art of physiognomy. Their therapy based partly on their own experience and partly on the traditional methods handed down to them from their forefathers, consisted of branding, phlebotomy, removal of diseased limbs and use of certain herbs.

MILITARY POWERS
The Quraysh were by nature or nurture, a peace-loving people, amiable in disposition; for, unlike all other peoples inside and outside the Peninsula, their prosperity depended on the development of free trade, continual movement of caravans, improvement of marketing facilities in their own city and maintenance of conditions peaceful enough to encourage merchants and pilgrims to bend their steps to Makkah. They were sufficiently farsighted to recognize that their merchantile business was their life. Trade was the source of their livelihood as well as the means to increase their prestige as servants of the sanctuary. The Qur'aan has also referred to the fact in the Soorah Quraysh:
"So let them worship the Lord of this House, who hath fed them against hunger hath made safe from fear." [Qur'aan 106:3-5]
In other words, they were inclined to avoid a scramble unless their tribal or religious honor was in peril. They were thus committed to the principle of peaceful coexistence; nevertheless, they possessed considerable military prowess. Their courage and intrepidity was as axiomatic throughout Arabia as was their skill in horsemanship. "Al-Ghadbata al-Mudriyah" or anger of the Mudar, which can be described as a tormenting thirst quenched by nothing save blood, was a well known adage of Arabic language frequently used by the poets and orators of pre-Islamic Arabia.
The military prowess of Quraysh was not restricted to their own tribal reserves alone. They utilized the services of ahabeesh or the desert Arabs living around Makkah, some of which traced their descent to Kinana and Khuzayma b. Mudrika the distant relation of Quraysh. The Khuza'a were also confederates of the Quraysh. In addition, Makkah had always had slaves in considerable numbers who were ever willing to fight for their masters. They could thus draft, at any time, several thousand warriors under their banner. The strongest force numbering 10,000 combatants, ever mustered in the pre-lslamic era, was enlisted by the Quraysh in the battle of Ahzab.

"Verily, those who like that (the crime of) illegal sexual intercourse should be propagated among those who believe, they will have a painful torment in this world and in the Hereafter. And Allâh knows and you know not." [Q22:19]

I am still happy they have not come here. Are you not Abuzola, at least we will be able to educate ourselves without interference.

You these Christians Sha, is it our Prophet that you call prophet Mo? You make me laugh. do you expect us to call Jesus 'Bros J?' Never we are no so that disrespectful of Prophets of God. May Allaah's Blessing be on them all.

GODSON, for the last time read this lest you are destroyed and undertand:

@kola oloye
‘What is the genesis and significance of "the five pillars of Islam".

The five pillars of Islâm are:

One: Testifying that Allaah is the Only Supreme Being worthy of worship in truth, and that Muhammad is His Messenger (sallallâhu ’alayhi wa sallam).

Evidence for that abound in the Qur’ân.

The significance of that is that people will know that Allaah (those who still refer to Him as one of the idols in Makkah are only celebrating their ignorance; do you say the Arabs never knew that there is a Supreme Being?) Only is the Creator that all forms of worship are supposed to be directed to, and that Muhammad is the last of Allaah’s Messengers and Prophets (not as being loosely used in Xtianity) whose explanation of divine phenomenon, as revealed to him, must be listened to. Muslims know that they cannot worship Allaah adequately unless the follow the Messenger of Allaah (sallallâhu ’alayhi wa sallam).

Closely associated with the above is belief in the following:

Belief in the angels – Jibreel, Mikail, Israfeel, Maalik, Malakul-Maut (angel of death) Munkar, Nakir, etc. (Only Allaah knows their number.)

Belief in all the Messengers and Prophets of Allaah (Allaah’s peace on them all). No Muslim will disbelieve in a Prophet of Allaah, say Jesus (sallallâhu ’alayhi wa sallam), and remains a Muslim. (Muslims are in a better condition).

Belief in the Heavenly Books – Torah, Zabur, Injeel and the Qur’aan (that confirms, or otherwise, of other Books.)

Belief in the Last Day (when the truth of Islâm as the religion of all the Prophets, among other things, will be resolved by the Judge - Allaah).

And belief in preordainment (Qadar), that Allaah had foreknowledge of what would be and what would not be; that I am typing these lines now had been preordained. The Prophet (sallallâhu ’alayhi wa sallam) has said the first thing Allaah created was the Pen, and He said to it: ‘Write,’ the Pen asked: ‘What should I write?’ He said write all what will be till the end of time.’ So all that is, whether good or bad, Allaah had the foreknowledge of them. Our Lord is a Mighty Lord, Above is He from all false things He has been described with.

The points above constitute the bedrock of the Aqeedah (Creed) of a Muslim.

The second pillar is observance of the Salat (Prayer).

It is a commandment from Allaah that the Muslims must observe the Salat five times a day (Sub’h, Dhuhr, Asr, Maghrib and Ishaa).

“Perform AsSalât from mid-day till the darkness of the night (i.e. the Zuhr, 'Asr, Maghrib, and 'Ishâ' prayers), and recite the Qur'ân in the early dawn (i.e. the morning prayer). Verily, the recitation of the Qur'ân in the early dawn is ever witnessed (attended by the angels in charge of mankind of the day and the night).” [Q17: 78].

Observing the Salat is a means of seeking nearness to Allaah; and they are meant to mould a Muslim in his daily life:

“, and perform As-Salât. Verily, As-Salât (the prayer) prevents from Al-Fahshâ' (i.e. great sins of every kind, unlawful sexual intercourse, etc.) and Al-Munkar (i.e. disbelief, polytheism, and every kind of evil wicked deed, etc.)” [Q29: 45]

The Salat is very important in a Muslim life that whoever does not observe it, wholly and knowingly, and calls him/herself a Muslim is not. The Prophet (sallallâhu ’alayhi wa sallam) has said: ‘Between a man and his becoming an unbeliever or a polytheist is when he leaves off the Salat. Whoever leaves off the Salat has disbelieved.’ (Authentic hadith).

We have other obligatory Salawat apart from the five mentioned above, an example of that is Salatu Jumah (observed once in a week – Fridays; it is not compulsory for women to attend). There are other supererogatory Salat called Naafilah – that accompany the daily Salawat and the pre-dawn prayer (Tahajjud). There occasional Salawat like the Prayers on the occasion of the two Eids (Adh’a and Fitr); Prayer for rain, prayer when there is eclipse, etc. The Nawafil are optional.

It is noteworthy that the number of times a Muslim will observe the Salat in a day was given by Allaah to His Messenger in the latter’s momentous and historic journey to the heavens (Israa wa Miraaj). All the Christians on this Forum would instantly add that to another ‘lies’ of Al-Ameen (sallallâhu ’alayhi wa sallam), poor them. Well unbelievers’ lot are to disbelieve, carry on. The Jews disbelieved, and are still disbelieving, in Jesus Christ (and the Christians loved, and love, them more than the Muslims, what an irony!).
[All the Arabs used to know the Prophet (sallallâhu ’alayhi wa sallam) as Al-Ameen (the trustworthy one; he never told a lie in his life) but they called him a liar when he told them there is only one God. Was it possible that someone who did not tell a lie when dealing with people would tell lie when referring to God? Unbelievable.]

The third pillar is fasting in the month of Ramadan (the ninth month of Islamic calendar).

“O you who believe! Observing As-Saum (the fasting) is prescribed for you as it was prescribed for those before you, that you may become Al-Muttaqûn (the pious).” [Q2: 183].

So it is glaring from the above verse that fasting in Ramadan was commanded so that Muslims will learn more piety. And it is so.

Imagine a fasting Muslim who refrains from eating and having intimacy with his wife while he has the power to do such, especially the former, in secret without anybody bringing him to book, but he will not do that because he knows that the Supreme Being sees him. That is it.

Fasting can also be obligatory or supererogatory. Muslims do not fast in Ramadan alone.

Thus fasting is another means of seeking nearness to Allaah (the Mighty and Sublime).

The fourth pillar is paying the Zakat.

“And perform As-Salât, and give Zakât, ” [Q2: 43].

So giving the Zakat is obligatory on the rich Muslims those whose wealth has gone beyond the Nisaab (the minimum standard of wealth from which Zakat can be given). The Nisaab, which today is according to the gold value, is around N250,000 now (subject to confirmation please). A rich Muslim who has more than that amount in his savings for a whole year without touching it will pay 2.5 per cent of it as Zakat, and they are meant for:

“, the Fuqarâ' (poor), and Al-Masâkin (the poor) and those employed to collect (the funds); and for to attract the hearts of those who have been inclined (towards Islâm); and to free the captives; and for those in debt; and for Allâh's Cause (the necessary and obligatory warfare), and for the wayfarer (a traveller who is cut off from everything); a duty imposed by Allâh. And Allâh is All-Knower, All-Wise.” [Q9: 60].

When the Zakat is properly managed and administered by the Islamic Community, then you will see how Allaah uses the Muslims to enrich one another. Some Islamic countries like Saudi Arabia are trying in this regard.

And if you read the verse above carefully, you will notice that it is not even only the Muslims that receive the Zakat.

In a Muslim State, non-Muslims who are called people of the books (viz. Xtians and Jews) are not to pay Zakat but will pay Jizyah (for the security they receive from the Islamic state). When Jesus comes back (as certain he will come back, no good Muslim will deny this, he will remove the Jizyah because by then the non-Muslims namely the Christians (alive then) will have no option but to become Muslims. You will laugh, GODSON et all, won’t you? That is the truth from our LORD - Allaah.

“And he ['Iesa (Jesus), son of Maryam (Mary)] shall be a known sign for (the coming of) the Hour (Day of Resurrection) [i.e. 'Iesa's (Jesus) descent on the earth] . Therefore have no doubt concerning it (i.e. the Day of Resurrection). And follow Me (Allâh) (i.e. be obedient to Allâh and do what He orders you to do, O mankind)! This is the Straight Path (of Islâmic Monotheism, leading to Allâh and to His Paradise).” [Q43: 61].

The non-obligatory aspect of Zakat is what is called Sadaqah, voluntary alms, which is an everyday activity of a Muslim.

The last pillar is going on hajj.

The Muslims have evidence for Hajj they go to, we do not copy people. But people copy us.

“, And Hajj (pilgrimage to Makkah) to the House (Ka'bah) is a duty that mankind owes to Allâh, those who can afford the expenses (for one's conveyance, provision and residence); and whoever disbelieves [i.e. denies Hajj (pilgrimage to Makkah), then he is a disbeliever of Allâh], then Allâh stands not in need of any of the 'Alamîn (mankind and jinns).” [Q3: 97].

Non-Muslims should know that the institution of Hajj had been a commandment handed down by Allaah to Ibrahim (Abraham) – the Father of Faith.

“And (remember) when We showed Ibrâhim (Abraham) the site of the (Sacred) House (the Ka'bah at Makkah) (saying): "Associate not anything (in worship) with Me, [Lâ ilâha ill-Allâh (none has the right to be worshipped but Allâh Islâmic Monotheism], and sanctify My House for those who circumambulate it, and those who stand up for prayer, and those who bow (submit themselves with humility and obedience to Allâh), and make prostration (in prayer, etc.);” [Q22: 26].

“And (remember) when Ibrâhim (Abraham) and (his son) Ismâ'il (Ishmael) were raising the foundations of the House (the Ka'bah at Makkah), (saying), "Our Lord! Accept (this service) from us. Verily! You are the All-Hearer, the All-Knower.” [Q2: 127].

Note, Oh Christians, that the Arabs whom the Prophet (sallallâhu ’alayhi wa sallam) met in Makkah never denied that fact even though they would have denied it as they did for other facts, because they knew it was nothing but the truth. But you Christians, here and in other places, you open your mouths and say Ka’bah ‘is a house in Makkah that houses a god called Allaah.’

“Indeed you have brought forth (said) a terrible evil thing. Whereby the heavens are almost torn, and the earth is split asunder, and the mountains fall in ruins” [Q19: 89-90].

It is stated in the Bible (get it right now, the Bible is an admixture of words of God and men [some of you have confirmed that on other threads]; Muslims believe in what comes from God there as confirmed by the Qur’ân and the authentic narrations from the Prophet (sallallâhu ’alayhi wa sallam) [like here O Israel our God is One] and we dsibeleive in what comes from men [e.g. that Jesus is God or that he is son of God {may Allaah be glorified from that}], so please take note.) so it is stated (in the Bible) that Abraham was commanded to take Ishmael (Isma’eel) and his mother (Haajar) away. To where? Please we need your answer.

Meanwhile Islâm has answered that:

Allah said quoting Ibrahim:

“O our Lord! I (Ibrahim) have made some of my offspring to dwell in an uncultivable valley by Your Sacred House (the Ka'bah at Makkah); in order, O our Lord, that they may perform As-Salât (Iqâmat-as-Salât), so fill some hearts among men with love towards them, and (O Allâh) provide them with fruits so that they may give thanks.” [Q14: 37]

Notice Ibrahim’s supplication for Makkah in the verse. Will you understand, O Christians?

So a nation has been born through Islâm Muhammad, a grandson of Ishmael, brought as commissioned by Allaah. The nation is a great one, as the Bible (the one that comes from God) attests to; and the Jews are highly Jealous of it, as it (the Bible) also says.

So Ka’abah was the first house of worship on the surface of the earth.
“Verily, the first House (of worship) appointed for mankind was that at Bakkah (Makkah), full of blessing, and a guidance for Al-'Alamîn (the mankind and jinns).” [Q3: 96]

Back to the issue of hajj being the last pillar of Islâm.

It is obligatory on capable Muslims to go on Hajj:

“That they may witness things that are of benefit to them (i.e. reward of Hajj in the Hereafter, and also some worldly gain from trade, etc.), and mention the Name of Allâh on appointed days (i.e. 10th, 11th, 12th, and 13th day of Dhul-Hijjâh), over the beast of cattle that He has provided for them (for sacrifice) (at the time of their slaughtering by saying: Bismillah, Wallâhu-Akbar, Allâhumma Minka wa Ilaik). Then eat thereof and feed therewith the poor who have a very hard time. Then let them complete the prescribed duties (Manâsik of Hajj) for them, and perform their vows, and circumambulate the Ancient House (the Ka'bah at Makkah).” [Q22: 28-29].

So the hajj is also for spiritual development of the Muslims.

The non-obligatory hajj is called Umrah – it can be performed any period out of the Hajj months (the Hajj months are Shawwal, Dhul-Qi’dah and up to tenth day of Dhul-Hijjah). But it is best performed in Ramadan.

Go to Hajj and see equality par excellence. In Hajj all Muslims (heads-of-state, peasants, traders, labourers, etc) stand, walk, pray side by side.
There is no Muslim that will go on Hajj except that his Faith will increase.

The Prophet (sallallâhu ’alayhi wa sallam) has said a hajj performed by a Muslim whereby he avoids all forms of sins (arguments, fighting, sexual intimacy with one’s wife {when adorning the Ihraam}) has no reward except that the person will come back like the day his mother gave birth to him – a sinless state. Allahu Akbar! (We do not need somebody’s blood).

These are what we the Muslims worship our Lord with, we are happy we are so guided, we implore those who are not Muslims to reason alongside their Creator so that they know what He wants from them, not what they want from Him.
[‘Inu midun pe moje Muslim’ (I am happy I am a Muslim)].

Peace unto those who follow the guidance.

NB: (sallallâhu ’alayhi wa sallam) means: May Allaah exalt his mentioning, and bestow him peace.

GODSON, hey GODSON, leave misguidance and follow guidance.

@GODSON, I swear by He Who has created me, your reply to my last post really made me laugh. How you evaded those serious questions I raised as counter-offensive. I know you are wounded, I know. I can read that from your writing.

That is one of my aims, at least if you will not accept Islam, then you will be wounded in your faith in divinity of the servant, Jesus Christ. And you are.

But: ‘Aja to ma s’onun koni gbo fere olode’ to borrow elder Olabowale’s style.

So you don’t know that if the Prophet’s marriage with Aisha was wrong his Arab enemies would use that against him.

You don’t know that the Jews in Madinah were not the ones that invited the Prophet there. And you don’t know that the Prophet defeated them intellectually, that was why they resorted to conniving with the idolaters in Makkaah against the Prophet.

Still you blanketly said the Crusaders were not fighting a religious war. What a slap on an historical fact, O GODSON.

Show me where God blamed Abraham and Solomon for their marital actions, if you cannot, then know it is not only the Prophet of Islam that you are slandering. So your crime is multi-faceted.

So at last you partially agree that it was the antecedent of the Battle of Badr that you refer to as the case of the Prophet’s ‘robbery.’ I thought you said he was robbing some of the traders of Madinah.

You do not know that Abu Sufyan was crossing the territory of the Muslims that was why they wanted to seize the goods he was carrying. And don’t you know that even in the modern secular law, you are not allowed to carry goods across a country not yours just like that. Say the Cameroonian government carries its goods across Nigeria, the goods will not go.

Still you cannot explain why Yinka Ayefele is still on the wheel chair and the mentor of your Pastor Adeboye, Obadare, in Akure is still blind, even with all the miracles around. Rather you still came with mentioning more of money-making centers that you called churches. And I can see that you are defending the Pentecostal churches, saying as if catholic Church was not the Church that gave Christianity its doctrines after years of wrangling over whether Jesus was God or not, among other issues. Seun, the owner of this Forum, must hear this O. I think he is a catholic.

And see your folly, in the case of that Pastor at Apomu, I did not say the pastor was a catholic in fact he is one of the pastors of the Pentecostal Churches around. He only took the case to the Catholic Hospital after he had ‘prayed and prayed’ for safe delivery of his wife but alas the woman could not ‘push’. So they hid the information from the Church members because they knew it would affect their business – claims for miracles.

Lest I forget, can you bring out that story of the poet whom our Prophet killed. Bring it out for all to see, I cannot find it. Bring it out GODSON otherwise you receive another medal in your lying business.

What else? Yes the contradictions in the Qur’aan, let me guide you. Say in verse so-and-so of so-and-so chapter Allaah said so-and-so and in another He said the contrary, bring one if you can. I bet it you cannot see one, even if you search from the beginning of the Qur’aan to the last.

And I cannot understand one thing from you. Do you subscribe to those Christians that say Allaah is moon god? That He was one of the idols worshipped in Makkah? Do you? Please let me know, I have some questions for you.

Once again go and read that post I sent to Kola Oloye, and open your heart.

And where are those Muslims that embraced Christianity, I mean the Shaykhs that we all know or on the least learners like me, I mean like mean. It is you that run away from us. I remember when I rediscovered Islam in Kaduna around 1996, on the street where I used to leave some Jehovah’s Witnesses (which I see as being better Christians, for they know the Bible are ready to accept some of the truths of the Qur’aan namely that Jesus is not God. Though they are also Kuffaar because they don’t recognize the Prophethood of Muhammad, among other things.)

Their Kingdom Hall was just around where I stayed, every time they came out of their programmes they would swarm on our streets and our houses ‘preaching the gospel.’ We began to have encounters, then I was very good at Comparative Religion (I am no more because I don’t have time for it, I learn and preach Islam now that is why you will not see me quote a verse of the Bible here, but I know the stories in the Bible), it was not very long that these hot-gospellers (as Deedat used to call them) removed our own house from their points of call because they said ‘there is a boy there full of evil spirit.’

And I remember another pastor who visited our house then, he came from Ondo to Kaduna, to visit my uncle whom I was staying with. He derided my Islam when he found out my religion was Islam. That night of his visit, we spoke to the wee hours of the following day comparing Islâm with Christianity (then I was just back in the pristine Islam), he left our house disappointed and wounded (as you are here), he planned to stay for some days but abruptly left the following day lest he became a Muslim.
So you are the ones that run away from us. So the Muslims have known their religion now, you are exposed!

‘Afefe ti fe a ti furo edie.’ (Apology to elder Olabowale).

“Nay, We fling (send down) the truth (this Qur'ân) against the falsehood (disbelief), so it destroys it, and behold, it (falsehood) is vanished. And woe to you for that (lie) which you ascribe (to Us) (against Allâh).” [Q21: 18].

Any other thing?

Amin wa iyyaka.

.

Abu Zubair said I asked Jaabir as regard the profit (made) from dog and cat, he then said: the Messenger of Allaah forbade it. Reported by Muslim 2933 and Nasai.


Imam Nawawi (the author of Riyaadu Saaliheen said in Shar’u Muslim):


“As for prohibition of the price (profit) of the cat’s sale, then that should be understood on the fact that it does not bring any benefit. Or that the prohibition as regard its sale is aimed to make it a detested act so that people will be able to give one another as a gift, loan and something to have joy with, as it is common with people but if the animal is such that can bring benefit, then selling it cannot be voided and any profit made therein is pure, this is our position and as that of all scholars except what has been reported from Ibn Mundhir, Abu Hurairah, Taawus, Mujaahid and Jaabir bn Zayd that selling it is not permissible. The evidence of the latter people is the hadith at hand. But the majority answered them by saying that what the hadith implies is what has been said earlier. And what has been said earlier is an answer that can be relied on.” End of quote.


So if the cat is such that will be used for beneficial purposes as the Imam has said, then the sale is permissible, and if otherwise, the sale is not permissible then the purport of the prohibition will apply.


What gives more weight to that is the fact that is the fact that the Prophet was asked as regard the cat whether it is impure, he said: ‘It is among the animals that move round you, (that is, your pet)’ [Shaykh Al-AlBaani graded it Saheeh in Ir’waa Ghaleel].


But there is no mistaking the fact about dog, keeping it is prohibited so also is transacting in it. Dogs can only be kept for hunting purposes.


So that Abu Hurairah (literally: father of a little female cat) bears that name is now understood. Though Abu Hurairah said it was Abu Hirr (the father of a male cat) that the Prophet named him. He preferred the latter but detested the former, but Allaah decreed that he became popular with the former.

I could not still resist the urge to answer some of the questions GODSON had recently raised though I had promised to leave him with the Qur’aan . But when I re-read his points again I was amazed at his ignorance.

Muhsin, please pardon me this time. Yes I understand you analogy about Abu Taalib’s case, that the Prophet strove hard perhaps he would accept Islam but alas, such that Allaah revealed:


“Verily! You (O Muhammad) guide not whom you like, but Allâh guides whom He wills. And He knows best those who are the guided.” [ Q28: 56].

But we should also remember that people like Abu Sufyan, Khaalid bn Waleed, Amr bn al-Aas, etc. (may Allaah be pleased with them all) were enemies of the dear Prophet for about 25 years, they fought him hard, they nearly killed him at Uhud (but truth must prevail) yet most of them later accepted Islam.

In fact on the day Amr accepted Islam, he said: ‘O Messenger of Allah you were the most hateful personl to me before I entered Islam but now you are my most beloved.’

So GODSON and his friends here have only been fighting Islam just some few months back. And I want to believe those areas that seem to be grey to them are their last doubts, Insha Allaah, before they would become Muslims (if Allaah needs them, I sincerely pray so). So Muhsin let us give them the benefit of the doubt.

And as he has partly not wanted me to give him long-winded answers (though his questions are long-winded too), I will make it snappy.

Well I won’t go back to some issues again viz. The marriage of Prophet to Aisha at six, and the eventual consummation at nine – it was as decreed by Allaah. Had it been wrong the enemies of the Prophet then, the Arabs would have capitalized on it, but they did not. They knew the Prophet had married a woman by the standard of their culture. I want you to think on the sociological aspect of that, GODSON. Do you know what the sociologist call cultural relativism.


If Islâm is full of gaping holes as you claim, O GODSON, it would have fizzled out. Those ‘holes’ that you refer to are meant to test people like you.

The satanic verses is based on a story not authentic in Islam. There are lot of stories in Islam but not all of them are authentic. The compilation of the hadith on the least was carefully done, and there are principles regarding acceptability or otherwise of reports. This aspect of Islamic knowledge has its experts, GODSON, you cannot understand. I do not know how to help you understand. I am sorry for you are far from it.

Islam commands fighting the unbelievers. That has been in the Divine Law since Allaah created the heaven and the earth. Moses, Solomon, David, etc. killed the unbelievers of their time, they smote their necks and they cut their fingertips. Had Allaah not decreed that Jesus’ Prophethood would go as it went (just three years, may Allaah bestow peace on Jesus ), he would have smitten the necks of the unbelievers of his time.


For the umpteenth time, Qur’ân does not contain contradictions as does you Bible. Please bring those contradictions. Eg. A verse here says ‘four things’ and the other says ‘eight’ please bring one, O GODSON.

As for the knowledge of abrogation, you cannot understand, not because you do not possess the Holy Ghost (as you claim about the Bible), but because you do not have the knowledge to. Islam is a religion of knowledge. I am sorry GODSON.


Read what I said about Jihaad in that post, please read very carefully, O GODSON. May Allaah show you the light.


“1. Did your prophet indulge in a free for all sexual proclivity?”

No. He married women as did other Prophets like him. He did not even parallel Solomon.


“2.did he covet and eventually take his adopted son's wife?”

No. He was the one that ‘forced’ Zaynab to marry Zayd in the first place when the former did not want to. And when the marriage broke down, Allaah commanded him to marry Zaynab, to put an end to the taboo in the Arab culture that a man cannot marry the former wife of his adopted son; and to put an end to rights ancillary to child adoption in Islam. [Funnily you did not mention another allegation that the Prophet saw Zaynab’s unclothedness that was why he went ‘haywire’ about her. Don’t you subscribe to that opinion?]


“3.did he sleep with slave girls,to the extent that his wives were murmuring?”

Yes. Allaah made it permissible for him to sleep with his slave girls (Maryah and Rihaanah) (not slave girls of others) as Allaah made it permissible for Abraham to sleep with Hagar (Islam says Hagar was a slave girl of Ibrahim not of Sarah), and as He made it permissible for Solomon, and other Porphets.


“4.did he assasinate a poet that satirized him and then later pay blood money?”

I like to see the evidence for this, I am hearing it for the first time. But make sure it is not a fabricated or weak report.


“5.did he murder people in cold blood?”

Do you mean in war time? If yes people could be killed in cold blood in war time. What is known is that Islamic warfare (not as being portrayed by those Muslims you refer to as terrorists) has its rules. Non-combatants are not ordinarily killed, the elders, women, children, unless if guilt can be established against them, as it was done against the Jews of Banu Quraidha (and the likes). And that was even the Judaic Law in the latter case.


“6.did he rob innocent traders?”

That would be bad if he did. But do you mean the antecedent to the Battle of Badr. He only wanted to revenge the Makkans seizure of the Muslims wealth back in Makkah. Remember the Muslims were not allowed to take any of their property when they were living Makkah. So when Abu Sufyan was passing around Madinah with the goods of the Makkans from Syria, so it was an ample time for the Muslims to have just some of their own properties back from the Makkans.





As for your claim that Christianity is the fastest going religion in the Nigeria whereby you cited examples of the attendance at the redemption camps, then I will say you have made the stupidest point so far. Do you count those who came into Christianity through the miracles which they never saw as serious Christians? When your comrades, here, have declared those redemption camps of your pastors as money-making centres, where the innocent ones are being covertly robbed of their wealth. And where are their miracles? Their Ayefele still can’t work, Obadare is still blind, Idahosa died after a cardiac arrest (they are still concealing that).


I remember a pastor whose wife gave birth through a C.S. and he hid it from the members of his congregation (it was about seven years ago at Catholic Hospital, Apomu, Osun State).

And don’t you know that those who become Christians among the Muslims are doing so because of economic hardship prevalent in the country. Let Nigeria gets a good leadership and see what will become of Christianity.

No serious Muslim, who knows the Qur’aan and the Sunnah, would become a Christian. At least I have not seen one. As for the likes you see, yes they are many. My mother was once one of them. She is late now, and Alhmadulillah she died a Muslimah; about for years before her death, she began to believe in Oneness of Allaah, and she began to pray the Muslim way. She searched foe miracles from one church to the others until it became clear to her that it is on Allaah one should depend. In fact she saw the joy of the reliance before she died. May Allaah forgive her of her shortcomings. How I wish she is alive today, and she will enjoy more, for we too are not riff-raff as our Christians neighbours have threatened we would be. In fact they are jealous of us today. Alihamdulillah ala ni’mati-hi.



And you still say, Christianity is the fastest religion in US. Are you not in the UK? Don’t they beg people to come to church on Sundays? Open your heart.


Once again, men and women are spiritually the same in Islam but physically different. Women are better of in Islam than Christianity if you but know.

One of the last means of correcting a stubborn wife is by beating which will not leave any mark on her. And it is the last option, and still Muslims men are told that not to beat their wives (at all for any reason, as the Prophet had counselled ) is better. That is the Divine Law.

And in other places (I mean even in your Christianity) men still beat their women till the point of death. Don’t say you don’t know, O GODSON. O often do we hear of a husband killing his wife in the Western countries?



Quran 33;28:

“O Prophet (Muhammad)! Say to your wives: If you desire the life of this world, and its glitter, Then come! I will make a provision for you and set you free in a handsome manner (divorce).”

There the Prophet’s wives began to make too-much worldly demand on the Prophet, so Allaah called them to order. Is that what you mean by their grumbling? Well they were humans.





‘as for taking his step son's wife to himself’

The Prophet did not take his step son rather Allaah commanded him to marry the former wife of his former adopted son. See the difference.



The Jews did not accept Muhammad as a bonafide Prophet even though they knew he was. They thought their claimed closeness with Allaah would save them on the Day of Resurrection:

“And they (Jews) say, "The Fire (i.e. Hell-fire on the Day of Resurrection) shall not touch us but for a few numbered days." Say (O Muhammad Peace be upon him to them): "Have you taken a covenant from Allâh, so that Allâh will not break His Covenant? Or is it that you say of Allâh what you know not?"” [Q2: 80].

That is one of the reasons none of them did not accept Islam. But have you read about the Islâm of Abdussalam (a former Jew in the time of Muhammad), and Ka’b al-Aabar (after the Prophet died).

Did you think the Prophet would go to Madianh to meet the Jews, if he were a false Prophet while he knew he they would expose him?

[And have you read the answer I gave to Kola Oloye as regard his question about the five pillars of Islâm? Why is your heart so hard, O GODSON?]

And should we use the same principle against Jesus? The Jews did not accept him as a bonafide Prophet, so they ‘killed’ him.




“im not reffering to just battle of badr,which was officially or unofficially the first millitant jihad,i am reffering to the time mohammad arrived in yathrib or medina as it was later known,he could not farm,as the quraysh tribe where he was from were predominantly traders,hence he started raiding and stealing from innocent travellers to make ends meet the question is”

Interesting, can you please bring your evidence. I am hearing that for the first time. And know that if you fail to produce you evidence then you are a liar, as usual.



“well,the difference between the islamic millitants and the lords army in uganda e.t.c is that in the new testament there is nowhere GOD tells or enjoins his disciples to strive against unbeleivers,rather he highlights love and compassion at every opportunity.”

So what about the Old Testamnet? Is the God of Old Testament different from that of New Testament?

And does your statement absolve the Lords Army of Uganda?

Why did you leave out the Crusades? Hey they were too brutal to be referred to Christianity.

“yet we will continue to preach love and evangelize either you like it or not and we love you our brothers and sisters even if you hate us, and i know that makes you people really mad but tough!!!we love you”

Do not pretend, where is the love? When you don’t want us in schools (like the southern universities), you do not want us in government offices. You forced some of our uncles to become Christians before they could be educated, etc. you do not love us, stop the lie. Allaah has exposed you:

“Never will the Jews nor the Christians be pleased with you (O Muhammad Peace be upon him and the Muslims) till you follow their religion. Say: "Verily, the Guidance of Allâh (i.e. Islâmic Monotheism) that is the (only) Guidance. And if you (O Muhammad Peace be upon him ) were to follow their (Jews and Christians) desires after what you have received of Knowledge (i.e. the Qur'ân), then you would have against Allâh neither any Walî (protector or guardian) nor any helper.” [Q2: 120].

And your friends are the Jews, Allaah has warned us about you. That you have evil against us. You only expressed the so called love on you tongues:

“O you who believe! Take not as (your) Bitânah (advisors, consultants, protectors, helpers, friends, etc.) those outside your religion (pagans, Jews, Christians, and hypocrites) since they will not fail to do their best to corrupt you. They desire to harm you severely. Hatred has already appeared from their mouths, but what their breasts conceal is far worse. Indeed We have made plain to you the Ayât (proofs, evidences, verses) if you understand.” [Q3: 118].


Please where is the Christian love for the Muslims in those Crudases?





the socio-religious crises in the Northern part of Nigeria is a deep-rooted ones that i may not be able to explain here while I am not absolving the Muslims from total blame. The Chrsitians too have had their share. What will you say about the massacre of the Muslims by the Christians in the Zango-Kataf crises, and recently that of Jos. What you must know is that most of those crises are political in nature the politicians only used some unsuspecting Muslims and Christians to achieve their ends.
How I wish GODSON, will open his heart, stop being stubborn against your Creator.

O GODSON, well I had prepared what I will send now before I saw your latest usual hasty generalization.

do you mean the link would not open?

I never knew she was a man, and he had been responding as if he was a she.

Wa alaykum salam, but please who are you? an enemy or friend? Becuase there are lot of enemy around.