₦airaland Forum

sister toba, someone just gave u an advice on how to go about it.

OMG! where av I been!!!!!

First, I must commend my Muslim brotheras nd sisters, u did try to giv it to dem. But, will they ever yield

Special one to bhusayo mi atata

My main aim was to enlighten the Muslims here. After all, charity begins at home. And I did know that a few non-Muslims who come frequently to the Islam for Muslim section might get a thing or two to learn too. At least toba asked to be told the meaning of Jihad. In essence, what comes with a thread getting to the homepage, I wasnt prepared for.

After reading all the replies, I just couldnt get angry at anyone. They only reaffirm what I av always known of many of the people on this forum. Obviously, many of them didnt read the post before commenting.

*many are not here to learn- they believe so much in themselves that whatever goes against their belief is never to be given a chance. they seem to not think beyond what they know. How then can I get angry at such people. Rather, they deserve to be pitied

*Another group always think in the ethnic line. and hausa/fulani automatically equals Islam and vice versa. this group needs an education and even when you try to give them that, their arrogance wouldnt pave way.

*the bigots av bn coming to the Islam for Muslim section for so long that they are familiar with many Islamic terms, rulings and explanations to many things there fellows are ignorant of. U'd think they understand until they bring such issues up again. These are deliberately ignorant. No one might help them except themselves.

*the hypocrites see all that is wrong with certain Individuals in Islam and see it okay to generalise on all Muslims but they find it hard to accept that they are corrupt and 419ners because they are Nigerians. They probably know of some Muslims in their neighborhood who are good and nice and also peace loving, but in order that they might find something wrong with Islam, they pretend such people dont exist and that the boko haramist and their likes are the true Muslims.They also turn a blind eye to the bible and its discrepancies.

With all analysis written, I av to remind every1 here that it is very easy to move with the flow, to do things just because others are doing it or cos they feel right at the moment. but, a day is coming when all these people wont be there with you to give an account of what you av done in this world. u would be alone in your grave and so would you be on the day of judgement.

Finally, some people credited me for the above. I didnt write it and am aware plagiarism is a crime. So, i posted the link to where I got it from.

toba:
U are a big liar. Theres no xtian on the entire NL forum that mix up with muslims like i do. Stop lying young lady

do u av to write it on ur forehead b4 i see dat. U dont even av to say it. wat u do wen u call Muslims terrorist all of d time is called wat embarrassed u cldnt sense dat.

toba:
Smdh. U think i would register with toba right? u don enter one chance. I will register as an ustaz farouk Ahmed

the reason i asked for ur username. I hope u get one of dose scammers hahaha! dont come here to complain afterwards oo.

@komole, i think u pple need to watch d site well well ooo. On signing in, i realised i av three messages from some peeps claiming, seeing my name made dem fall over heels(dats not d words. . .lol). i think dey are scammers. u shld try and fish them out and probably ban dem.

olawalebab:
@deols login with your e mail address, from there your username will come up. Let's promote the site.

thanks

komole:
A member has just given you the best reply


Thanks for that.

PLEASE LETS COME TOGETHER AND SPREAD THE WORD. If it was a christian website they will all come together to promote it irrespective of their Dominion, Allah has blessed us by making Islam ONE and not scattered like their religion.

Let us be proud of what is ours.

hmmn!. I dont like dat. stop comparing us wv Christians.

toba:
thks. tomorrow is da d day pathetic. boko ro kun rosa, afabo fe le bute abeg face front jor

is dat Yoruba u typed. abeg fi ami si, i ddnt get it. dont thnk U wld get a Muslim sister there. It wont happen. .ur plan is foiled, just tell m ur username.

and there are freaks like toba always here and there promoting hate.

Amin

komole:
Asalam Alaikum Brothers and sisters in Islam.

Join Africa's 1st Islamic Social Networking site today - http://naijamuslims.org

Where singles meet and interact, business ideas are being discussed, learn more about Islam and also meet regularly (face to face) at our various sessions.

you can also be a friend on our facebook - facebook.com/ Naija Muslims Platform
As well as follow on twitter - Naija Muslims

SPREAD THE GOOD NEWS TO FELLOW MUSLIM FRIENDS AND FAMILY.

Masalam

I joined sometime ago but cant remeba my user name. wat do i do?

komole:
You don't have to leave nairaland to join.

You are very free to join and please spread the Good news by inviting others.

dont mind him o jare. he is a xtian.

toba:
photoshop

As for the Disbelievers, Whether thou warn them or thou warn them not it is all one for them; they believe not.
Allah hath sealed their hearing and their hearts, and on their eyes there is a covering. Theirs will be an awful doom. (Q. 2:6-7)

The Meaning of Jihad

"Jihad" in Arabic
The Arabic word "jihad" is a noun. Its singular past tense verb is "jahada" (masculine) or "jahadat" (feminine). The singular active participle of "jihad" is "mujahid" (masculine) or "mujahida"(feminine). The root of the word "jihad" is "juhd" which means "effort." Another related word is "ijtihad"which means "working hard or diligently."

Jihad is simply[b] the process of "exerting the best efforts," involving some form of "struggle" and "resistance," to achieve a particular goal.[/b] In other words, jihad is the struggle against, or resistance to, something for the sake of a goal. The meaning of the word is independent of the nature of the invested efforts or the sought goal.


Contrary to common belief, the word[b] "jihad" does not necessarily imply any violent effort[/b], let alone "war" and such instances of extreme violence. It is a general term that can mean violent as well as peaceful actions, depending on the context in which it is used, as we shall indeed see later. Similarly, "jihad" as a generic word can be used even when the sought goals are not Islamic, i.e. in non-religious contexts.


The Qur'an uses the verb of "jihad" in its generic meaning of "exerting the best efforts against something" in the following two verses:

    And We have enjoined on man goodness to parents, but if they jahadaka (do jihad against you) to make you associate [a god] with Me, of which you have no knowledge [being a god], do not obey them. To Me is your return [O people!], so I shall inform you of your past deeds (29..

     
    And We have enjoined on man to be good to his parents; his mother bears him in weakness upon weakness, and his weaning is in two years; and that [you must] be grateful to Me and to both your parents. To Me is the eventual coming (31.14). And if they jahadaka (do jihad against you) to make you associate [a god] with Me, of which you have no knowledge [being a god], do not obey them, but keep company with them in this world kindly; and follow the way of he who turns to Me. Then to Me is your [O people!] return, then I shall inform you of your past deeds (31.15).

Jihad in the verses above refers to actions taken by non-Muslim parents against their Muslim offspring [/b]to force them to worship other than Allah. This goal goes against the message of Islam which teaches the oneness of God, Allah; obviously this kind of jihad is not Islamic. The verses above also confirm the already mentioned fact that jihad is not necessarily an act of violence.


It is worth noting that the verses above command the Muslims to remain kind and caring toward their parents, but to resist any attempt by the latter to force them to give up the Islamic tenet of monotheism in favor of some polytheistic belief.


[b]"Jihad" in the Qur'an
Aside from its use of the term "jihad" in its generic meaning in the two verses above, the Qur'an uses "jihad" in another twenty eight verses in a specific meaning. In this case, the phrase "fi sabili Allah", which means "in the way of Allah" or "for the sake of Allah", either follows "jihad," or one of its derivatives, explicitly, or is implied by the context. For reference, Appendix A lists all thirty verses that mention the term "jihad" or any of its variations.


Contrary to the common belief that is embodied in the misinterpretation of "jihad" as "holy war," Islamic jihad does not refer solely to fighting in the way of Allah. This, in fact, is a special case of jihad. The Qur'anic concept of jihad refers to exerting efforts, in the form of struggle against or resistance to something, for the sake of Allah. This effort can be fighting back armed aggression, but can also be resisting evil drives and desires in one's self. Even donating money to the needy is a form of jihad, as it involves struggling against one's selfishness and inner desire to keep one's money for one's own pleasures. Jihad can, therefore, be subdivided into armed jihad and peaceful jihad. Armed jihad, which is the subject of Chapter 4, is only temporary and is a response to armed aggression. Once the aggression has ceased, armed jihad comes to an end. Armed jihad, thus, can take place only when there is an aggressive, external enemy.


Causes of peaceful jihad, on the other hand, are always existent, which is why this form of jihad is permanent. One major form of peaceful jihad is the war of the Muslim against his "nafs," an Arabic term that may be translated as the "lower self," and which refers to the individual's inferior drives and evil motives. This most dangerous enemy never disappears, hence this war knows no end.


The other form of peaceful jihad involves every act of peaceful struggle undertaken by the Muslim against external sources of evil. Preaching the message of Islam in a hostile environment, opposing an evil act, and all such peaceful good actions are instances of jihad because they involve some form of resistance and struggle to achieve a good goal. For instance, the Prophet's patience at the accusations and abuse that the disbelievers directed at him for preaching the Qur'an was peaceful jihad:

    Therefore [O Muhammad!] be patient with what they say, and glorify your Lord by praising Him before the rising of the sun and before its setting, and during hours of the night do also glorify [Him], and during parts of the day, that you may be well satisfied (20.130).

It is interesting to note how the terms "jihad" and "Islam" relate to each other in Arabic and in the Qur'anic sense. Linguistically, the general term "jihad," which refers to "struggle" and "resistance," has almost exactly the opposite meaning of the general term "Islam," which means "surrender" or "submission." The Qur'anic "jihad," however, which is about resisting the lower self and other sources and forms of evil, is the route that the individual must take to attain the state of Qur'anic "Islam" or "submission to Allah."


Although Islamic jihad is a Qur'anic concept, the Qur'an, in reality, is rarely consulted for understanding this concept. The widespread misunderstanding of jihad can only be attributed to an endemic neglect of the Qur'an, not only by non-Muslims, but by Muslims as well. The Qur'an has charged Muslims with the responsibility of educating others about its message and disseminating its teachings. Unfortunately, Muslims have had a big share in propagating the common misunderstanding that jihad is all about violence. Many Muslims think that "jihad" means "holy war." It is a sad but undeniable fact that many Muslims learn about Islamic practices and concepts, such as jihad, from secondary, often unreliable, sources. It is not uncommon even for cultural beliefs and narratives to be among those sources.


Those who misunderstand the Qur'anic term jihad as armed jihad only have totally failed to notice, among other things, this particularly important fact: in the majority of verses in which the Qur'an talks about fighting the enemy, it uses variations of the word "qital," which means "fighting." Here are some examples, and we will encounter more later on:

    And qatilu (fight) [O you who believe!] in the way of Allah, and know that Allah is Hearing, Knowing (2.244).

     
    Falyuqatil (then let) those who sell this world's life for the hereafter (fight) in the way of Allah. And whoever yuqatil (fights) in the way of Allah so he gets killed or turns victorious, We shall grant him a great reward (4.74).

     
    Faqatil (then fight) [O Muhammad!] in the way of Allah; you are not held responsible but for yourself; and urge the believers [to fight]. May be Allah will restrain the might of the disbelievers; and Allah is greatest in might and greatest in punishment (4.84).

The term jihad actually refers to the more general concept of exerting efforts in the way of Allah, of which fighting the enemy, or armed jihad, is only one aspect. In Qur'anic terminology, it is wrong to equate the words "jihad" and "qital," as this reduces a broad concept to a more specific one.


Let's look at an example. The Qur'an refers in several verses to doing jihad with "one's properties and self," i.e. sacrificing one's properties and self in the cause of Islam, as in the following verse:

    The believers are those who believe in Allah and His Messenger, then do not doubt [the verity of Islam], and jahadu (do jihad) with their properties and selves in the way of Allah; those are the truthful (49.15).

It is simply wrong to suggest that the verb jahadu (do jihad) in this verse is equivalent to the verb qatalu (fight). Doing jihad with one's properties and self in the way of Allah covers every effort that the person exerts to please Allah. Even when such efforts are in connection with a war, they would include more than the act of fighting. In other words, jihad is more than armed jihad, which itself is more than just fighting. Going to war means coping with the fear of getting killed or seriously injured, overcoming concerns over the family and properties that the person left behind, losing earnings for being out of work during that time, and all such testing sacrifices. Braving the heat of the desert sun when traveling to and from the battle field is one aspect of armed jihad that is different from fighting itself:

    Those who were left behind were glad to stay home and not join the Messenger of Allah. They were averse to yujahidu (do jihad) with their properties and selves, and said [to other Muslims]: "Do not go forth in the heat." Say [O Muhammad!]: "The fire of hell is far hotter," if they understand (9.81).

The following verses make the point absolutely clear. They detail a number of different forms of hardship involved in armed jihad; the act of fighting itself is only one of those hardships:

    It would not be fitting for the people of al-Madina and the Bedouin Arabs of the neighborhood to stay home and not join the Messenger of Allah, nor should they hold themselves back from doing what he wants them to do. That is because no thirst, fatigue, or hunger in the way of Allah afflicts them; no path they tread which angers the disbelievers; and no success they achieve against an enemy but a righteous deed is written down for them on account of it. Surely, Allah does not waste the reward of the doers of good (9.120). And they do not spend anything, small or great, or cut across a valley but it is written down for them [as a credit], that Allah may reward them according to the best of their past deeds (9.121).

Qital in the way of Allah is, thus, only one aspect of armed jihad. It is, however, the most prominent aspect and the climax of that form of jihad, which is why it is usually possible to use "qital in the way of Allah" and "armed jihad" interchangeably. Armed jihad in turn is one of two forms of jihad; the second is peaceful jihad.


So, one major aspect of the widespread[b] misunderstanding of "jihad" is reducing it to "fighting in the way of Allah."[/b] What has made this confusion of "jihad" with "fighting" particularly disastrous is another serious misunderstanding, which is that of the characteristics of Islamic fighting, i.e. "fighting in the way of Allah." The erroneous view of the Qur'anic concept of fighting in the way of Allah has been extended to the Qur'anic concept of jihad. Thus, the true Qur'anic meanings of "jihad" and "fighting in the way of Allah" have both been distorted.

www.quranicstudies.com/louay-fatoohi/jihad/the-meaning-of-jihad.html

maclatunji:
^^^ abi na talk make we read.

what is a muslim girl doing with boyfriends nd wats a man doin trying all kinds of girls

Allahu Akbar!!!!

Subhanallah!!!!!

more talking photos

What voices may not convey, pictures should be able to 

Pukkah:
In addition, though religions may try, no one really understands the true nature of God or His ways.  I think each religion is an attempt to achieve spirituality or godliness for its adherents.  In this sense, religion is a framework established by man for various reasons which range from the quest to exert control, stroke egos or whatever.  In this vein, religion tends to be mechanical, for example: just confess your sins before you die even after you've been extremely wicked and cruel all your life and bam!, paradise is yours. Try as you can, it is difficult for me to understand this 'death-bed confession syndrome', which covertly encourages ungodliness, because God is just.

I wanted to address this but omitted it earlier on. wat u call d confession syndrome is supposed to be dat thing that keeps every1 away from sins. Yes, God can accept any1's forgiveness but the thought that no one knows wen death might arise shld keep us away from sinning.

It also gives a new person into the religion hope. There's no excuse for anyone who knows of a sinful act but keeps it on wv the thot that he wld be forgiven. In fact, one of the conditions to forgiveness is dat u dont go back to the sinful act.

What if I show u something that tells u of the true nature of God. It is still d basis of faith. Wld u be willing to read nd digest it. I am so willing to show u dat.


In view of the fact that it's good to search for knowledge, I do not want to pre-empt the content of what you have in mind but clearly, there are so many questions/topics on which religions vacillate and are ignorant.

If and when you read this, pls tell me what u think- http://www.wefound.org/texts/Islam_files/IslamFundamentals.htm
and if u have questions on it, do ask pls!

hmmmmmmmmnnnnnn

I replied ds on wednesday, d anti spam bot must av disallowed it. nyways. . .

may be when i want to take lunch tomorrow at work, i may order for a pounded yam and probably give u a feed back here

like it matters .

im cool with this. since u have retracted your comment and u posted a verse by the prophet admitting that hes a mere mortal like Toba and deols with just one head, one body, two legs, one mouth etc

The verse is not by the prophet. That is a verse of the Qur'an. Allah tells the prophet what to say with the beginning, say

Im getting nothing wrong. read the clarification i gave above. this is arguable but let me just agree with u that hes a prophet like Jesus but u need to know that jesus was and hes more than a prophet unlike he.

what makes jesus more than a prophet. His miraculous birth?

No where did i make such an assertion. u need to know that according to the custom of the land, there were some sins punishable by crucifixion, but that of Jesus was unique cos it was pre destined and he had the powers to have save himself, but chose not to for the fulfilment of Gods decree.

exactly what I needed u to get. Things that wouldnt happen to ordinary pple happen to Prophets of God. THese things are meant to fulfill a decree, meant to teach us some lessons, meant to guide our ways. If u can understand that in relation with Jesus, how can u not in relation with the prophet(SAW).

Thats why its better to marry one and deal with her and the children well.

same reason monogamy is the rule. If u are man enough u can go for more.

i dont pray to marry more than one sha cos its not easy dealing with women from experience

Nairaland experiance or that of the real world

including some of his negative actions right?

y dont u name them. And mind u, no insults

im asking which option will u go for when confronted with such by your husband?

Did u mention d options I made it clear I'll try to stay monogamous but if he marries another woman still, i'll accept her. every decision I make in ds situation wldnt be about me alone, what about my children.Every decision affects dem more.

should i take this that u are a supporter of polygamy?

i dont need to support it. the Qur'an does.

toba:
what isaw was personal and i have chosen not to reveal it here

na u sabi

BetaThings:
Salaam

I have no problem with trying to educate people. But you should caution anyone who insults the Prophet (PBUH). As muslims we are NOT ALLOWED to abuse the leaders of other religions. We also try and caution those who are rude to the Prophets. Anybody saying it is not fair, is He a superhuman being is being rude!

noted

blank:
Can someone help me out? I do not recognise the guy beside Gowon (not GEJ).

shehu shagari

From ‘Abi Jari Al- Hajimy (May Allaah be pleased with him) who said:“I appraoched the The Messenger of Allaah and said to him O! Messenger of Allaah (PBUH) verily we are Bedouin Arabs, please teach us something, May Allaah benefit us with the teaching, so he said (PBUH):


“Do not underestimate any good deed, even if the deed entails that you empty your bucket of water to the one seeking water or even if the deed entails that while speaking to your brother (in Islam) you put on a smile.



And be afraid of trailing the garments below the ankles, that act is definitely amongst the sign of pride and Allaah does not like it.





And if any one abuses/insults you with factual matters that he knows about you then do not reply him similar factual insults/abuses, because the reward shall be yours and the blame/retribution shall be the lot of whoever says abusive speech”


How I wish all nairalanders might learn this

this is very interesting. I have heard of a similar thing happening in my family.

There is no problem in allowing the grandfather give the child child his/her name. But THe parents  have the sole responsibility of giving it. this means, grandpa is only allowed with their consent.

Their is so much emphasis on giving your child a good name in Islam and it is important that  if the grandpa is allowed, the parents must make sure the names have good meanings. it is in d quest for beautiful names that we now term some names old fashioned which is wrong. U can always make people call your children d right way. In fact, pple wu say dey cant call it right are only after making jest of it and shld never be allowed. 

"The most beloved of your names to Allah - the Mighty and Magnificent - are 'Abdullah and 'Abdur-Rahman" (Reported by Muslim & Abu Dawud)

would u want to miss dat just bcause u'r afraid pple might call it Ramoni. .it is up to u to not allow dem call it badly.

read more http://www.zawaj.com/articles/names_praiseworthy.html

http://www.islamchannel.tv/MuslimNames/index.aspx

I dont play d tribal card. NEVER. But I must say this

People claiming the people in Ibadan are poor are so so wrong. How do u measure that.I was looking for that map earlier nd I think it is a true picture of things.

The locals are mostly into buying and selling. Bodija d food market, Gbagi for clothes, oje for fruits, sasa for tomatoes nd vegetables. Now talk of Alesinloye, Dugbe( ds is where most Ibos are ) for ur already made clothes and so on. People come from far and near to shop there. But, u wont c dem as rich if ur definition of rich are tall rising buildings.

They just are okay wv the kind of housing they av and is d reason I said above dat most dont want to give their houses up. All u need do is visit them nd see what they offer u or attend their different ceremonies to c how well off they are nd how much they can satisfy their guests.

The poor people in Ibadan as far as am concerned are not the pepper sellers, nor the buka madams but the so called educated waiting for white collar jobs.

mukina2:
nothing dear nothing at all

okay

AL RAZI, the clinician.

One of the greatest names in medieval medicine is that of Abu Bakr Muhammad ibn Zakariya' al-Razi, who was born in the Iranian City of Rayy in 865 (251 H) and died in the same town about 925 (312 H). A physician learned in philosophy as well as music and alchemy, he served at the Samanid court in Central Asia and headed hospitals in Rayy and Baghdad. A story is related that he was instrumental in determining the location in Baghdad of the hospital founded by `Adud al-Dawlah, for he is said to have chosen its position by hanging pieces of meat in various quarters of the city and finding the quarter in which the putrefaction of the meat was the slowest. ( )Since, however, the `Adudi hospital was founded in 980 (370 H), more than 50 years after al-Razi died, it must be an earlier hospital, probably the one founded during the reign of al-Mu`tadid (ruled 892-902/279-289 H), which he helped locate and of which he was later director.

The most sought after of all his compositions was The Comprehensive Book on Medicine (Kitab al-Hawi fi al-tibb) -- a large private notebook or commonplace book into which he placed extracts from earlier authors regarding diseases and therapy and also recorded clinical cases of his own experience. The material comprising the Hawi is arranged under headings of different diseases, with separate sections on pharmacological topics. The National Library of Medicine is fortunate in having the oldest recorded copy of this treatise, or rather part of the treatise, for the manuscript contains only the section on gastrointestinal complaints. The unnamed scribe completed the copy on the 19th of the month Dhu al-Qa`dah in the year 487 of the Muslim era, which is equivalent to 30 November 1094.

Following al-Razi's death, Ibn al-`Amid, a statesman and scholar appointed vizier to the Persian ruler Rukn al-Dawlah in 939 (327 H), happened to be in the town of Rayy and purchased from al-Razi's sister the notes comprising the Hawi, or Comprehensive Book. He then arranged for the pupils of al-Razi to put the notes in order and make them available. The Hawi is an extremely important source for our knowledge of Greek, Indian, and early Arabic writings now lost, for al-Razi was meticulous about crediting his sources. Moreover, the clinical cases, while not unique, are the most numerous and varied in the Islamic medieval medical literature.

Europe knew al-Razi by the Latinized form of his name, Rhazes. His Comprehensive Book on Medicine, the Hawi, was translated into Latin in 1279 under the title Continens by Faraj ben Salim, a physician of Sicilian-Jewish origin employed by Charles of Anjou to translate medical works. Even more influential in Europe was al-Razi's Book of Medicine Dedicated to Mansur, a short general textbook on medicine in ten chapters which he had dedicated in 903 (290 H) to the Samanid prince Abu Salih al-Mansur ibn Ishaq, governor of Rayy. The treatise was translated into Latin in Toledo by Gerard of Cremona (d. 1187) and was known as Liber ad Almansoris. It became one of the most widely read medieval medical manuals in Europe, and the ninth chapter, on therapeutics, frequently circulated by itself under the title Liber nonus ad Almansorem. In the Renaissance many editions of it were printed with commentaries by the prominent physicians of the day, such as Andreas Vesalius.

A third treatise by al-Razi that was also influential in Europe was his book on smallpox and measles (Kitab fi al-jadari wa-al-hasbah). His was not the earliest monograph on the subject -- that honor goes to Thabit ibn Qurrah, a 9th-century Sabian Syriac-speaking translator and scholar working in Baghdad who became one of the great names in the history of Islamic science, especially in mathematics and astronomy. Al-Razi's treatise on smallpox and measles was, however, the more influential and was twice translated into Latin in the 18th century at a time when there was much interest in inoculation or variolation around 1720 following the description of the procedure in Turkey by Lady Mary Wortley Montagu, wife of the Ambassador Extraordinary to the Turkish Court in Istanbul.

Among al-Razi's smaller medical tracts were treatises on colic, on stones in the kidney and bladder, on curing diseases in one hour (such as headache, toothache, haemorrhoids, and dysentery in small children), on diseases of children, on diabetes, on food for the sick, on maladies of the joints, on medicine for one who is unattended by a physician, on medical aphorisms, and on the fact that some mild diseases are more difficult to diagnose and treat than the serious ones. He also composed a book on the reason why the heads of people swell at the time of the roses and produce catarrh, in which he was apparently the first to relate hay fever to the scent of roses.

Throughout his writings, al-Razi displayed a primary interest in therapeutics, lacking the concern of later writers for refining the classification of symptoms. He was not in such awe of Galen that he refrained from correcting him, but his criticism was in the areas of logic and clinical applications. For example, he said that in his experience in hospitals in Baghdad and Rayy he had seen as many cases whose courses did not follow Galen's description of fevers as did. He also stated in regard to a certain urinary ailment that, while Galen had seen only three cases, he had seen hundreds and consequently knew more about it. While al-Razi was critical of specific points, one can only conclude that he considered the medical theory adequate for his purposes, for he displayed no interest in altering its theoretical foundations.

http://www.nlm.nih.gov/exhibition/islamic_medical/islamic_06.html

thanks

akoro:
i,m clearly, straigthforword

wat is ur pre existing Nairaland user name, abi u are absolutely new

javalove:
@mukina and @deols

I'm suing 2 of you. . .don't ask me why. . .

you will be hearing from my lawyers soon. . .

ma salam



#Javalove. . .unless otherwise stated. . .!

sue o jare! na only u get lawyer ??

mukina2:
@deols
i love you sister!!!!

i love u too x10 but y d teeth nahhh

uplawal:
@deols,am not really here to say much but to say concerning your writeups,the last hadiths of tathooing and others is still equivalent to relaxing of hair,the fact that they dnt write relaxers does not mean it's permitted in anyway,the hadiths clearly states that whoever does all those have changed the creation of Allah and they are cursed,its also not different from bleaching,fixing of false nails,enlargement of bosom and bum,fake hips etc,even if not mentioned in the hadiths all these are frantically not permitted in islam and its total ingratitudes to Allah.Like have said earlier,you can please yourself,but you can't change Allahs words.

My dear sister Uplawal, I ddnt reply yu earlier cos I thot sweetnecter's reply is enough. But I must say dat Islam is complete. Trying to read undue meanings to things is wat brings about bid'ah(innovations). Every of those pple look out for proofs and misinterprete them to suit their whims.

for example, The prophet warned us against adding other pple's hairs to ours at a time when their was no peruvian nor brazillian hair for sale. TIme again we are told his message is for then , now and the future. He also mentioned dat pple wld make their hair appear as the hump of a camel. .dat is also happening now. But until it is clearly written, dr's no point in making ourselves uncomfortable.

or how do u think extremism started.

can u pls remove the quotte? it makes it uneasy to read. thanks!

javalove:
get what ?? ?? i see there is a conspiracy against me on this thread. . .

explain oooo. . .u are just a trouble maker. . .oya. . i'm waiting. . .explain. . .you will find out you are the serial player. . .



#Javalove. . .unless otherwise stated. . .!

u donno wat it means nd u think she's d one

mukina2:
ta! conspiracy wetin?

me sef wonder oo

toba:
what if i told u u are the im talking about?

u mean deols=2 diff pple? complicated indeed

@ toba
don't you think its bout time you bought shock absorber for your heart? #justsaying 

yh! he needs dat ASAP.

toba:
nice advise. u women knows u are heart breakers. what i would buy is circuit breaker to trip off when my heart is about to be broken.

sha dont electrocute yourself