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Haqbahu · Jun 19, 2015

Some basics to read the Fiqhiy texts

Episode one

Text is from Imam Abdulghani Nabulsi
''Subject of Understanding the Ahkam which distinguishes the halal from the haram is one the most highest subjects after the subject of recognising God.
But Fuqaha are two types;
Perfect one who have grounded knowledge of Usul (Principles and foundations) and Furu' (branches, fiqiy ahkam), who have a solid understanding of the details of the issues and it's types, and it's permissibility and non-permissibility.
Second type is the ones who are lacking a knowledge in it. It's those who quote the issues from Fiqh' books of four schools without understanding them, without understanding what was author trying to say. They just quote by following each in incorrect understanding. And they are not aware of the principles of the issue on which its based. They are not aware of the conditions of the issues which is mentioned unconditionally. these conditional issues mentioned unconditionally trusting the correct understanding of the readers. They are as a person who is collecting a wood in the dark night, who pick up each and everything....

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He is talking about the people who just find one sentence in any book. Then go out with fatwa without comparing it to the principles which is related to this issue. And without comparing it to the rest of the authentic books.

Just pick up a random book, and start giving fatwa.
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Episode two

in red box

The reason of that [misunderstanding] is, they memorise few issues and think that they became qualified high ranked scholar. Then he mentions the fatwa unconditionally by imitating the top scholars who are higher than him. But doesn't have a clue on what bases this issue mentioned unconditionally by that top scholars.
He is totally unaware that fuqaha and authors of the early and later generations set up their opinions which is in their books on certain foundations, conditions, limits and principles. And time to time they may not mention all of that details leaving it to the correct understanding of the student. As well they don't mention these details, because they don't want the people who didn't gain their level to claim of having their knowledge.
So, they mention the issues without mentioning the conditions, but they actually mean that conditions accordingly to their Terminologies.
And Imam Zain ibn Nujaim mentioned this style of the Fuqaha in his book....

please read what ibn Nujaim said in the next post...

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Just in two words:
Fuqaha have their own language in which they write their books.
There are few reasons why they write their book in that language...

So, book of fiqh is not a newspaper that you buy in the street.
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Episode three

Here is what ibn Nujaim said;
There are two principles of understanding the fiqhiy issues correctly;
First; Most of the unconditional statements has it's conditions, which is well understood by the person who has solid understanding, the one who had a good experience of Usool (Principles of fiqh) and Furu' (fiqiy masail). And Fuqaha don't mention the conditions leaving it to the smart student's correct understanding.
Second; These fiqhiy masail are rationally based. And you cannot understand them comprehensively until you know the foundation and basis of this issue which resulted this masala. Otherwise student will be confused in the masail for not understanding the bases of these issues.
And the person who ignore these two principles, will fall in error and mistake...

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In two words;
By cutting off the issue from it's bases you will get it wrong.

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Nabulsi carries on.
Just read it if you want.
He just says;
Problems amongst people will happen when people will start giving fatwa by ignoring these two principles.
etc...

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Next we will look into the texts of fuqaha where they talk about our issue.

Just remember the principles and usuli issues that i posted yesterday. Our issue is based on them.
Actually I already saw few people already understood the issue.
But I will go though it again to make it even easier.
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Haqbahu · Jun 19, 2015

"Why estimating the times of prayers is wrong"

- What is wrong with the estimating the times of the prayers as the Shafei/maliki way?
A. There are three main problems with estimating accordingly to Hanafi school of thought;
1. Fiqhiy principle says;
La yu'taddu bilqias fi Muqabalat al-Nass wa la 'inda wujoodihi
Means Qias is disregarded when it is opposing the text, and it's disregarded when text exists.
Our case is first one. Please read it's explanation in the comment.
2. Fiqhiy principle says;
La madkhala lil'aqli fee nas al-abdal
Brain cannot establish a religious replacements. please read it in the comments.
3. list of Fiqhiy principles;
- La qias fee Ghair Ma'qul al-Ma'na
Using the analogy (qias) in Irrational issues is not valid please see in the comments.
These are the main issues, there are some more issues but small ones.
Good luck!!
))
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Comments

1. Fiqhiy principle says;
La yu'taddu bilqias fi Muqabalat al-Nass wa la 'inda wujoodihi
Means Qias is disregarded when it is opposing the text, and it's disregarded when text exists.

I quoted some of the verses where prayer attached to it's time by God and Prophet.
As long as these times are there we cannot use qias to setup a new ones by disregarding the quranic times.

We all know that As soon as sun sets there is a Twilight every where in the sky (East-West).

If this whiteness is from the west that is the time of Maghrib.
When it is on the east that is the time of Fajr.
Both is confirmed by text.
So as long as textual condition is met we don't need qias.

So estimating the time of Maghrib and Fajr is not valid.
But estimating the time of Isha is not valid because of two other principles which I will explain.
Also, if you follow the al-Mu'allaq bi al-Shart, Mafhoom al-Shart and few other usuli principles then these texts are creating the Ta'leeq, and Shart. That's because the compulsion of the Prayer is attached to the time means out of the time it's not compulsory.

But when you become secure, re-establish [regular] prayer. Indeed, prayer has been decreed upon the believers a decree of specified times. 4;104

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2. Fiqhiy principle says;
La madkhala lil'aqli fee nas al-abdal
Brain cannot establish a religious replacements.

For example:
1. If you are ill then you pray sitting, if you cannot then laying by ima. That much is confirmed by text.
But what about if you are unable to do ima?
What is the replacement of ima?
Text didn't establish any replacement, means that is the last thing.
And it's not permissible to use the brain to setup a replacement such as '' you have to pray by moving one arm or one foot or eyes etc''.

2. If you have no wudhu and want to pray then you have to use the water for wudhu.
If no water then text said pure part of the ground.
But what if you in the cold winter stuck some where, where there is not any part of ground?
You don't setup a replacement by your brain saying for example ''use the air, or use the fabric''.

That how time is established by text.
So, what to do when there is not that specific time and no any other replacement established by text?
Hanafis said no replacement, i.e. we don't setup up a time by using the brain.
Further one group said; NO isha at all.
Second said; we consider that isha happened but because we don't know when exactly we pray the isha only as Qadha.

So, this whole thing is only aplicable on Isha, and not Maghrib and Fajr.
As for them two, no replacement needed as we have the condition which is setup by text for 100%.

text from Hidaya; follow on red.
Replacement cannot be setup by brain.
he was talking about non permissibility of praying by eye or eyebrow.

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3. list of Fiqhiy principles;
- La qias fee Ghair Ma'qul al-Ma'na
Using the analogy (qias) in Irrational issues is not valid

In the qias there are four important things:
1. illa means reason, for example intoxicating
2. Asl it is issue which is mentioned in the text , for example wine
3. Far' it is the issue in which we have the illa of the asl, for example Vodka
4. Hukm the fiqhiy level, in our example it is Haraam.

For the validity of the qias ''illa'' should be rational. Because qias is when you have a reason of prohibition in some issue. Then try to find it in other issues. If it is there then it takes the hukm of asl otherwise it doesn't.

SO if illa is not some thing which could be understood by brain then how can you find what is the actual illa and does it exist in other issues?

Now question;
Why is it 5 times a day?
Why these five times spread on the way in which it is?
What makes it different to other times?

If answer is I don't know.
Then how are you going to compare your estimated times to the times which is stated by text?

Here is the text from Shashi.
Here are five conditions of validity of qias:
1. Qias shouldn't go against text (if you remember our first comment)
2. It shouldn't damage the issue which is already stated in the text (its again our situation with regards to Maghrib and Fajr)
3. It shouldn't be irrational issue (that what we said)
4. Reasoning should be religious and not linguistic
5. The issue shouldn't be one the masail which is stated in the text. (applicable on estimating the time of Maghrib and fajr)

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These are very brief answer to the question:
- What is wrong with the estimating the times of the prayers as the Shafei/maliki way?

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Next we learn few principles to understand the Hanafi Fiqh books.
Then we are ready to find that texts about maghrib and fajr when time of both is there.

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And yes I know that few hanafis followed Shafei/Maliki position which is not a problem at all.
But problem is classing that as hanafi fatwa when it is confilicting with so many hanafi principles and fatwas.

Hanafi fuqaha spoke about this issue. We saw their texts our selves.

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Remaining comments:

Ali GhoriWhat I want to know that what time is real time to keep fast ? And pray fajar ? And read isha. I am layman and uneducated person. I feel that I need time in clock right now to understand what is right and what is wrong. Can you help me ?

Atabek ShukurovI know very well that it takes few years before information will be digested.
So, I expect strange reaction.
Any response that doesn't quote from authentic hanafi books is ignored.

Atabek ShukurovI remember two years ago when we said that it's global moon sighting accordingly to Hanafi school they nearly caused a war. This post is still on my wall.
And last year same molanas claimed that they knew about global sighting. And this year it's well known.

Same thing about hanafi mustalah. First they battled against it.
Then , they said we always knew it.

So , it's the matter of time. )))

Atabek ShukurovAs we see they are avoiding my one single question;
Give us a quote from hanafi authentic books where it explains what to do!

Atabek ShukurovNo need to shafei / maliki, nor Shanafi and Manafi an Sanafi scholars.
Only authentic hanafi sources!

Arfan ShahThe reason why taking the shafi time is because there is no other time. So in the situation when there is no ruling in hanafi, why can't we go to shafi time of isha? Like the reason we go to Maliki judge when a man disappears leaving a wife for seven years or more. It's need and not for the sake of it. If we don't then there might be a large discussion with people who don't want to pray now have the excuse not to pray three prayers. I am concerned it will open a door of fitna, if we are not careful.

Atabek ShukurovWhat is the Definition of Fitna?
Also, we have hanafi fatwa about the issue.

Sulaiman AhmedArfan shah, it's not about Hanafis not being able to use the Shafi and Maliki ruling it's their choice but they need to make it clear that's what they are doing.
Also denying the fact that Hanafis do not use estimation as they believe it is going is Quran is a problem.
Also why can't Hanafis use Hanafi ruling, what's wrong with things becoming easier for the people based on a valid school.

Arfan ShahIf we say that it's not wajib to prayer because the time does not come in. They will read it as they don't have to prayer.

Rouf DittaSidi I think those that want to pray will pray this fatwa only gives the position of the madhab based on the reality in front of us.

Umm Fazool HarchSo if people dont pray some payers for some part of year due to valid reason that doesn't mean they muslimness becomes less just as women don't pray for sometime of the month. We cling to the ritual fard sunnah nafl maybe because inside we have nothing else that is sad.

Atabek Shukurov)))))

Muhammed F. Bayraktar Arfan Shah But it is said, that you have to pray. Maghrib and Fajr are real and there, just Isha is not coming and that one you should pray according to Shaykh Atabeks opinion.

Umm Fazool HarchThis is maybe a strange comment but I am enjoying these posts a lot for the reason that there is sometimes reason you cannot pray for fast that are valid for normal person menustration diabetes ect. But no valid reason to slander or oppress someone it show me what is most important to Allah swt and what my main focus should be. It's just amazing

Arfan ShahThe problem is when the times come back in. They start slowly maybe five minutes and get larger. So to follow that opinion of praying them in order but anytime will mean there can be either missed the prayer or prayed too early.

Ismaa'eel Abu AdamSorry shaykh maybe you gave this answer already, but for example here in Canada the prayer schedule says the sunrise time is at 5:02 am. If we should not follow these estimated prayer times on these schedules, how can I know when sunrise will be (it might be cloudy for example)? Also, I understand that I can delay things by eating suhoor and pray fajr just a few minutes before sunrise, is my understanding correct according to the Hanafi Madhhab?

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Haqbahu · Jun 19, 2015

Here he mentions something about Alahazrat

Q. Did Hanafis comment on the issue of not having the time of Isha and the rest of the condition in which we are?
- Or is it only the texts from Ahmad Radha khan and few other Deobandi molanas who took the Shafei/Maliki position?
- What is wrong with the estimating the times of the prayers as the Shafei/maliki way?

A. As we all saw top hanafis of the past spoke about this scenario; Halwani, Baqqali, al-Burhan al-Kabeer, and al-Sagheer, Quduri, Nasafi, etc.
- They didn't ignore explaining it's hukm, because they were aware of this condition
- Hanafis spoke explicitly about the situation when twilight of the sunset and sunrise is unattached.
- And these texts are nearly in each single Fiqh book.
- We will read all of that texts togeather
- There are few terminologies that we have to learn, because knowing arabic language is not enough to understand Fiqh books. As a test just pick up the book of Nasafi and try to understand it.
- And just ignore these brother who have been looking to criticize us since few years. Inshaallah after these posts we will display some of their fatwas to find out if they are on the level to understand fiqh or not. You saw they till today never answered a single question.
- But now just ignore and learn here.

First we answer this question:
- What is wrong with the estimating the times of the prayers as the Shafei/maliki way?
Second we learn few principles
Third we go to the actual texts to finish this issue inshaallah.
)))
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Haqbahu · Jun 19, 2015

Another post:

Q. Is it the issue of Kufr?

1. As for the Hanafi side;
Q. If someone says; ''When there is no time of one of the prayers, then one has to pray four prayers a day and not five'', is he kafir?

A. If someone denies 5 times a day prayer generally, that is classed as Kufr Accordingly to Hanafis and the rest of Ahl Sunna.
But if some one says;
In certain conditions you have to pray less than five prayers in a day, that is not Kufr.
But actually that is the truth in some of the situations, for example;
1. A lady finishes her monthly bleeding after sunrise then she has to pray only four prayers in that day.
- If she stops in the time of Asr then only three, etc.

Q. But isn't it that; Purity is the condition of compulsion?
A. Yes, indeed. Time is also condition of compulsion.
- It is the same as there are four fards in Wudu. But that is generally speaking.
But there is a person who has both feet chopped off, he will have only three faraid. And he doesn't have to wash the air which is attached to his shin. Neither he has to put on an artificial feet to wash. And even if he already has them he doesn't have to wash them. Faraid of wudhu for him are three.

2. A person becomes mukallaf after missing some of the prayers of a day, he has to pray only the rest of them which is less than five.

Any way
Rejecting 5 times is dangerous only if it is generally with no condition.
Therefore our case is out of the question.

So, no kufr from neither side!
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Haqbahu · Jun 19, 2015

Sidi continues:

Q. Is it the issue of Kufr?
I want to start with the position of Jumhoor, because that is quite weak so people may misunderstand their excuse and state on them ''Kufr''

2. As for the position of Jumhoor;
Q. If some one says; ''When there is no time of one of the prayers, then one has to estimate the time of that prayer and perform it'', is he kafir?

I say;
- Both of Quran and Mutawatir Sunna prove that each prayer is attached to it's time. Please read the comments to see some examples from Quran and Sunnah.
- So the link between Prayer and it's Time is Qat'i which is setup by Quran and Mutawatir Sunnah.
- To detach them from each other we need something similar.
- But as for Khabar Ahad and Qias cannot remove the Hukm which is setup by certainty.

Q. What is the proof which they used to detach the Prayer from it's Time?

A. There are three thing;
1. Hadeeth of Me'raj which says that Muslims have to pray five prayers a day.
2. Hadeeth of Dajjal
3. Ijma' of Ummah that there are five prayers a day.

I say;
As for the hadeeth of me'raj, there are three problems;
1. It is Ahaad narration. That's why both of Maturidis and Ash'aris agreed that if someone denies whole of Me'raj he is not Kafir but Wrong.
2. Big number of Verses and Mutawatir Sunnah established that these five prayers to be performed on it's own time
3. Hadeeth of Me'raj is not detaching explicitly the prayer from the it's time.
So argument is too weak to reject something which is setup by Qat'

As for Hadeeth of Dajjal, there are several problems;
1. If you want to detach between prayer and it's time as whole then it's impossible to do by this hadeeth as it is Ahaad. And Ahaad cannot finish off many verses and Mutawatir Sunnah.
2. If you want to detach the prayer from it's time in extreme situation then you have another problem;
- In the Hadeeth of Dajjal Prophet صلى الله عليه وسلم explained that this situation will be in three days and only in three specific conditions; First day as a year, Second day as a month, Third day on the Length of a week. So you can estimate only by two conditions;
First is; you have to follow the opinion that says that Ahaad can specify Qat'i (in our case it is big number of verses and Mutawatir sunnah, please read it in the comments)
Second is; you have to estimate only if the length of the days either as a year or month or week.
But without meeting these conditions you cannot estimate!

Q. Why we cannot use Hadeeth of dajjal and to do qias of our situation?

A. For the validitiy of Qias we have one important condition, which is; the Issue has to be Ma'qool al-Ma'na (Rational matter). That's because the whole concept of Qias is; You derive the i'lla (reason) of the Hukm by brain from the issue which is Mansoos, and try to find this illa in the issue which is Ghair Mansoos.
And the issue of Time of the prayers and it's number is not Rational.
i.e Brain cannot explain why is that we have to pray five times a day? and why are they exactly in that specific times? etc.
So, if the issue is Ghair Ma'qool al-Ma'na (not rational) you cannot use qias (which is nothing but using the ration)
Fiqhiy principle says;
Ma warada Ghair Ma'qool al-Ma'na, uqtusira bihi 'ala mawrid al-Nass.
The hukm which is setup up not based on Ration, has to be kept only on the issue which is specifically mentioned in the text.

Also, this hadeeth of dajjal is conflicting with Qat'is texts, so you have to keep in only about this circumstance which is mentioned in it (which is only if a day is as a year, month or week)
Ma kana mukhalifan lil-qias, ghairuhu 'alaihi la yuqas.
Any hukm which is established imposingly to the qias, rest of the cases cannot be compared to it.
Ma warada bi khiliaf al-nass, ghairuhu 'alaihi la yuqas....

And there are few other hadeethiy problems too...

As for the Ijma about five times been in a day;
We say, there are few problems;
1. Ijma' which opposes Quran and Mutawatir sunnah is not valid.
2. This ijma' is also confirming that it is five one it's time
3. This ijma' is fiqhiy, as for Aqeeda it cannot be taken because for the validity of second we need all sects to be in. As we know Ja'faris and several Mutazila groups say it is three per day, Hanafis say it is six a day, Big group of Mur'jia and some Mu'tazila said it is twice a day, etc...
4. This Ijma is conditional, because of following situations;
- A lady in the period stops bleeding after sunrise, for her it is only 4 prayers in that day.
- If she stops bleeding in the time of asr then 3 etc.
- Same is applicable on a person with mental problem who becomes normal after missing some prayers. For him it will be less than 5 in that day.
- So, we know that this ijma' is conditional. Means when there is no any strange conditions then it becomes 5 a day.
- As this lady had her condition, and this person had his mental condition which made them to pray less than 5, that how we have our own condition. And ijma' is only applicable if it meets it's own conditions, but not applicable if there are some other conditions...

Coming back to the question;
We all know that times of each of them 5 prayers established by Quran and Mutawatir sunnah (please read some of them in the comments). So, rejecting these time and setting up your own by using qias, is that Permissible?!

Well, )))
Just take small gift;
1. Accordingly to Abu Hanifa, if issue is mentioned in Quran then we don't go anywhere else. That's because Quran is sufficient! And what do you think if Quran is supported by Mutawatir sunnah? ))
2. Hanafis are the best people who use the brain; They use it where it has to be used perfectly. But where it shouldn't be used they don't use it at all!
In our case we have both;
1. Quran and Sunnah explained the times
2. The issue is not some thing that brain should catch.

But as for other;
- I hope that it is the matter where Shubha is in Mahall.
- In the scenario of Shubha fil-Mahall there is no Kufr even if one is aware.
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Comments

Prayer is attached to it's specific times;
Here are some verses from quran;

But when you become secure, re-establish [regular] prayer. Indeed, prayer has been decreed upon the believers a decree of specified times. 4;104

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Prayers are specified explicitly by it's exact times in Quran;

Establish prayer at the decline of the sun [from its meridian] until the darkness of the night and [also] the Qur'an of dawn. Indeed, the recitation of dawn is ever witnessed. 17;78

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Some more;

So be patient, [O Muhammad], over what they say and exalt [ Allah ] with praise of your Lord before the rising of the sun and before its setting,And [in part] of the night exalt Him and after prostration. 50;39-40

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And there are alot of other hadeeths where prophet صلى الله عليه وسلم attaches the prayers to it's own time, such as:
Best deed is the Prayer on it's own time
Best deed is the prayer on it's beginning time
Warning the people who miss the times of the prayers
Explaining the punishment of the people who sleep and miss their prayers.
etc.
Any way hadeeth about attaching the prayers to it's time is Mutawatir.

So, Qias which is taken from the hadeeth of Dajjal cannot finish off all of that big number of verses and hadeeths.
Actually, times of the prayers and number of it's raka'at are not rational matters.
Therefore, using the brain in this issue is not permissible.
I wish if Muslims would use the brain where it needs to be used.
But they use it in where it's prohibited to do so, for example this issue and issue of comparing God to prophet Adam...

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So, conclusion is;
Because they did ijtihad it's not classed as a Kufr even though they went against big list of verses and Mutawatir Sunnah. Even though they used the Qias in Non-Qiasable issue.
The reason is, we have Shubha fil-Mahall!

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Next is the case from the point of Hanafis kufr?

Even though answer is clear I will post it next inshaallah.

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Maestros of the Art of using the Brain is Hanafis. (I mean the real ones). )))
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Haqbahu · Jun 19, 2015

Regarding Isha' not being Fard in the summer period, post by Sidi Atabek:

Q. Is it the issue of Kufr?

A. This issue has two sides;
1. Hanafi mu'tamad position
2. Position of Jumhoor including the latest hanafis who followed the Shafei/Maliki position.

We will discuss each side of the argument in separate post.
(We didn't explicitly spoke about the order of Maghrib, Isha and Fajr yet.)

1. As for the Hanafi side;
Q. If someone says; ''When there is no time of one of the prayers, then one has to pray four prayers a day and not five'', is he kafir?

2. As for the position of Jumhoor;
Q. If some one says; ''When there is no time of one of the prayers, then one has to estimate the time of that prayer and perform it'', is he kafir?

Please follow the next post...
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Haqbahu · Jun 19, 2015

Article of Sulaiman Ahmed regarding Maghrib, Isha and Fajr time:

http://sulaimanahmed.com/2015/06/13/fasting-times-and-puritanism-2/

In summary:
he says that one can pray Maghrib, Isha and Fajr anywhere between sunset and sunrise (tulu'),
and the time of fasting starts from the moment (in this period) at which somebody prays Fajr.

Abu Hamza · May 31, 2015

Correction: Abd al-Rahman Ibn Akhnas said: 'I witnessed Saeed Ibn Zayd Ibn Amr Ibn Nufayl with Mugheera Ibn Shu'ba and he mentioned a thing from Ali, he said: (The rest is the same) although if you count the names there are 9 as opposed to ten, Sayyiduna Abu Ubaydah is not mentioned in this particular narration so who is the tenth referring to?

Abu Hamza · May 31, 2015

With regards to Sayyiduna Abu Talha al-Ansari al-Khazraji (Radi'Allahu Anh) there is a dispute as to when he passed away, the strongest position is that he passed away in the time of Sayyiduna Uthman (Radi'Allahu Anh) in the year 32AH, some have also said after that, whilst others dispute whether he passed away in Madina or Shaam.

Abu Hamza · May 31, 2015

"...Also Abu Talha, Zubair Ibn Awwaam who are the Ashara Mubashara, were on the side of Mu'awayah, and Ahle Sunnah hold the position that they are destined for heaven."

Sayyiduna Ali (Radi'Allahu Anh) said: I heard the Messenger of Allah (صلي اللهُ عليه و اله و سلم) say: "Ten from Qurasysh are in Jannah, Abu Bakr is in Jannah, and Umar is in Jannah, and Ali is in Jannah, and Uthman is in Jannah, and Talha is in Jannah, and Zubayr is in Jannah and Abd al-Rahman is in Jannah and Sa'd Ibn Abi Waqaas is in Jannah and Saeed Ibn Zayd Ibn Amr"

Imam Ahmad Ibn Shuayb al-Nasafi - Fadail ul Sahaba.

Abu Hamza · May 31, 2015

Sayyid Irfan Shah's debate in Manchester in 1999 was on this very issue, Atabek Shukrov is 16 years late.

abu Hasan · May 31, 2015

a-ha! sulaiman the nincompoop and his sheikh atabek the imbecile know better than everyone else.

----
morons.

Haqbahu · May 31, 2015

From the facebook of Sidi Sulaiman

Sunni Muslims v Bukhari

Narrated Ikrimah from Abu Said: "We carried the adobe of the mosque, one brick at a time while Ammar used to carry two at a time. The Prophet passed by Ammar and removed the dust off his head and said, "May Allah be merciful to Ammar. He will be killed by a rebellious aggressive group. 'Ammar will invite them to Allah and they will invite him to the FIRE." (Sahih al-Bukhari - Volume 4, Book 52, Number 67)

So Ahle Sunnah reject this Hadith. Ahle Sunnah believe Mu'awayyah (RA) was wrong but do not believe he was calling people to the hellfire (that's the job of satan). Also Abu Talha, Zubair Ibn Awwaam who are the Ashara Mubashara, were on the side of Mu'awayah, and Ahle Sunnah hold the position that they are destined for heaven.

So Ahle Sunnah are Hadith rejectors of Sahih Hadith contained in Bukhari.

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Abu Hamza · May 1, 2015

"Who is stronger? Shaykh or Rabbi?..... watch tomorrow at 7pm to see who won?"

Abu Hamza · May 1, 2015

Atabek Shukrov on his fb page:

"The king killed the boy who would not yield to disbeleif! Well done boys superb costumes and portrayal of the characters"

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Avicenna Academy's latest antics

Haqbahu Veteran

Haqbahu Veteran

Haqbahu Veteran

Haqbahu Veteran

Haqbahu Veteran

Haqbahu Veteran

Haqbahu Veteran

Abu Hamza Well-Known Member

Abu Hamza Well-Known Member

Abu Hamza Well-Known Member

Abu Hamza Well-Known Member

abu Hasan Administrator

Haqbahu Veteran

Abu Hamza Well-Known Member

Attached Files:

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Abu Hamza Well-Known Member

Attached Files:

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