"MUHAMMADALINASIR" wrote:

"Dave" wrote:

lol somebody isn't up on greek mythology.

nice comeback

Did you get he was popping at you though?

"MUHAMMADALINASIR" wrote:

Asking PIRS for help and begging them???that is now a trend among Pakistanis going to the tombs of Qalandars etc and doing MANNATS

ASSALAM OO ALAIKUM

Assallamu Allaikum

This issue is simple. You should not ask anyone for help apart from Allah (swt). You shouldnt make duaa to anyone apart from Allah (swt). If anyone does then they are misguided.

The issue at hand is that of tawwasul, itermediation, waseela. This is basically asking ALLAH (SWT) through the prophet or the pious. You dont ask the prophet or the pious, awliyah etc to help you but you ask Allah that for the sake of the prophet, help me. So you are using a means, and intermediatry to reach Allah (swt). This is not shirk but rather the classical ulema have argued this and there are ample verses of the Quran and many ahadith of the prophet on this issue.

the rules are simple:
YOU ASK ONLY ALLAH (SWT)
YOUR BELIEF SHOULD BE THAT ONLY ALLAH CAN HELP YOU
YOU BELIEF SHOULD BE THAT ONLY ALLAH CAN FORGIVE YOU
YOUR BELIEF SHOULD BE THAT THERE IS NONE WORTHY OF WORSHIP EXCEPT ALLAH(SWT)

some evidence on tawassul:

1) Allah Most High says:

“O you who believe! Fear Allah and seek a means (wasila) to him” (Surah al-Ma'ida, V: 35)

The word “Wasila” (a means of approach) in its general indication includes Tawassul (intercession) by persons, and through actions.

2) Allah Almighty says:
“If they had only, when they were unjust to themselves, [b]come to you (Prophet, Sallallahu Alayhi Wasallam) and asked Allah's forgiveness and the Messenger of Allah had asked forgiveness for them,[/b] they would have found Allah indeed forgiving and Most Merciful”. (Surah al-Nisa, V: 64)

shaykh nuh keller explains this issue further with the following evidence:
[b]
THE HADITH OF THE BLIND MAN[/b]

Tirmidhi relates, through his chain of narrators from 'Uthman ibn Hunayf, that a blind man came to the Prophet (Allah bless him and give him peace) and said, "I've been afflicted in my eyesight, so please pray to Allah for me." The Prophet (Allah bless him and grant him peace) said: "Go make ablution (wudu), perform two rak'as of prayer, and then say:

"Oh Allah, I ask You and turn to You through my Prophet Muhammad,

the Prophet of mercy; O Muhamad (Ya Muhammad), I seek your intercession with my Lord for the return of my eyesight [and in another version: "for my need, that it may be fulfilled. O Allah, grant him intercession for me"]."

The Prophet (Allah bless him and give him peace) added, "And if there is some need, do the same."

Scholars of Sacred Law infer from this hadith the recommended character of the "prayer of need," in which someone in need of something from Allah Most High performs such a prayer and then turns to Allah with this supplication together with other suitable supplications, traditional or otherwise, according to the need and how the person feels. The express content of the hadith proves the legal validity of "tawassul" through a living person (as the Prophet - peace be upon him - was alive at that time). It implicitly proves the validity of tawassul through a deceased one as well, since tawassul through a living or dead person is not through a physical body or through or through a life or death, but rather through the positive meaning (ma'na tayyib) attached to the person in both life and death. The body is but the vehicle that carries that significance, which requires that the person be respected whether dead or alive; for the words "O Muhammad" are an address to someone physically absent - in which state the living and dead are alike - an address to the meaning, dear to Allah, that is connected with his spirit, a meaning that is the ground of "tawassul," be it through a living or dead person.
[b]
THE HADITH OF THE MAN IN NEED[/b]

Moreover, Tabarani, in his "al-Mu'jam al saghir," reports a hadith from 'Uthman ibn Hunayf that a man repeatedly visited Uthman ibn Affan (Allah be pleased with him) concerning something he needed, but Uthman paid no attention to him or his need. The man met Ibn Hunayf and complained to him about the matter - this being after the death (wisal) of the Prophet (Allah bless him and give him peace) and after the caliphates of Abu Bakr and Umar - so Uthman ibn Hunayf, who was one of the Companions who collected hadiths and was learned in the religion of Allah, said: "Go to the place of ablution and perform ablution (wudu), then come to the mosque, perform two rak'as of prayer therein, and say:

'O Allah, I ask You and turn to You through our Prophet Muhammad,

the Prophet of mercy; O Muhammad (Ya Muhammad), I turn through you to my Lord, that He may fulfill my need,' and mention your need. Then come so that I can go with you [to the caliph Uthman]." So the man left and did as he had been told, then went to the door of Uthman ibn Affan (Allah be pleased with him), and the doorman came, took him by the hand, brought him to Uthman ibn Affan, and seated him next to him on a cushion. 'Uthman asked, "What do you need?" and the man mentioned what he wanted, and

Uthman accomplished it for him, then he said, "I hadn't remembered your need until just now," adding, "Whenever you need something, just mention it." Then, the man departed, met Uthman ibn Hunayf, and said to him, "May Allah reward you! He didn't see to my need or pay any attention to me until you spoke with him." Uthman ibn Hunayf replied, "By Allah, I didn't speak to him, but I have seen a blind man come to the Messenger of Allah (Allah bless him and give him peace) and complain to him of the loss of his eyesight. The Prophet (Allah bless him and give him peace) said, "Can you not bear it?' and the man replied, 'O Messenger of Allah, I do not have anyone to lead me around, and it is a great hardship for me.' The Prophet (Allah bless him and grant him peace) told him, 'Go to the place of ablution and perform ablution (wudu), then pray two rak'as of prayer and make the supplications.'" Ibn Hunayf went on, "By Allah, we didn't part company or speak long before the man returned to us as if nothing had ever been wrong with him."

[b]This is an explicit, unequivocal text from a prophetic Companion proving the legal validity of tawassul through the dead. The account has been classified as rigously authenticated (SAHIH) by Baihaqi, Mundhiri, and Haythami.[/b]
[b]
AUTHENTICITY OF THE HADITH OF THE BLIND MAN[/b]

Tirmidhi has stated that the hadith of the blind man is "a hadith that is well or rigorously authenticated but singular, being unknown except through his chain of narrators, from the hadith of Abu Ja'far, who is not Abu Ja'far Khatmi," which means that the narrators of this hadith, despite Abu Ja'far being unknown to Tirmidhi, were acceptable to the degree of being well or rigorously authenticated in either case.

But scholars before Tirmidhi established that Abu Ja'far, this person unknown to Tirmidhi, was Abu Ja'far Khatmi himself. Ibn Abi Khaythama said: "The name of this Abu Ja'far, whom Hammad ibn Salama relates from, is 'Umayr ibn Yazid, and is the Abu Ja'far that Shu'ba relates from," and then he related the hadith by the channel of transmission of 'Uthman from Shu'ba from Abu Ja'far.

Ibn Taymiya, after relating the hadith of Tirmidhi, said: "All scholars say that he is Abu Ja'far Khatmi, and this is correct."

Reflect on this.

The hadith master, Ibn Hajar, notes in "Taqrib al-tahdhib" that he is Khatmi, and that he is reliable (saduq).

Ibn 'Abd al-Barr likewise says that he is Khatmi, in "al-Istii'ab fi ma'rifa al-ashab." Moreover, Baihaqi related the hadith by way of Hakim and confirmed that it was rigorously authenticated (SAHIH), Hakim having related it by a chain of transmission meeting the standards of Bukhari and Muslim, which the hadith master Dhahabi confirmed, and Shawkani cited as evidence. Dhahabi and Shawkani, who are they? The meaning of this is that all the men of the hadith's chain of transmission are known to top Imams of hadith such as Dhahabi (and who is severer than he?), Ibn Hajar (and who is more precise, learned, or painstaking than he?), Hakim, Baihaqi, Tabarani, Ibn 'Abd al-Barr, Shawkani, and even Ibn Taymiya.

This hadith was recorded was recorded by Bukhari in his "al-Tarikh al-kabir", by Ibn Majah in his "Sunan", where he said it was rigorously authenticated (SAHIH), by Nasa'i in "Amal al-yawm wa al-layla", by Abu Nu'aym in "Ma'rifa al-Sahaba", by Baihaqi in "Dala'il al-nubuwwa", by Mundhiri in "al-Targhib wa al-tahrib", by Haythami in "Majma' al zawa'id wa manba' al-fawa'id", by Tabarani in "al-Mu'jam al-kabir", by Ibn Khuzayma in his "Sahih", and by others. Nearly 15 hadith masters ("huffaz", hadith authorities with more than 100,000 hadiths and their chains of transmission by memory) have explicitly stated that this hadith is rigorously authenticated (sahih). As mentioned above, it has come with a chain of transmission meeting the standards of Bukhari and Muslim, so there is nothing left for a critic to attack or slanderer to disparage concerning the authenticity of the hadith. Consequently, as for the permissibility of supplicating Allah (tawassul) through either a living or dead person, it follows by human reason, scholarship, and sentiment, that there is flexibility in the matter. Whoever wants to can either take tawassul or leave it, without causing trouble or making accusations, since it has been this thoroughly checked ("Adilla Ahl al-Sunna wa al-Jama'a , 79-83).

It is well to review some salient features of the proof that was given , such as:

(1) that there are 2 hadiths, Tirmidhi's hadith of the "blind man" and Tabarani's hadith of the "man in need" to whom Uthman ibn Hunayf related the story of the blind man, teaching him tawassul that the Prophet (Allah bless him and grant him peace) had taught the blind man.

(2) Tirmidhi's hadith is rigorously authenticated (sahih), being the subject of the above investigation of its chain of narrators, the authencticity of which is established beyond a reasonable doubt and attested to by nearly 15 of the foremost hadith specialists of Islam. The hadith explicitly proves the validity of supplicating Allah (tawassul) through a living intermediary, as the Prophet (Allah bless him and grant him peace) was alive at the time. The author of the article holds that the hadith implicitly shows the validity of supplicating Allah (tawassul) through a deceased intermediary as well, since:

The Prophet (Allah bless him and grant him peace) told the blind man to go perform ablution (wudu) pray two rak'as, and then make the supplication containing the words, "O Muhammad, I seek your intercession with my Lord for the return of my eyesight," which is a call upon somebody physically absent, a state of which the living and the dead are alike.

Supplicating Allah (tawassul) through a living or deceased intermediary is, in the author's words, "not tawassul through a physical body, or through a life or death, but rather through the positive meaning attached to the person in both life and death, for the body is but the vehicle that carries that significance.

And perhaps the most telling reason, though the author does not mention it, is that everything the Prophet (Allah bless him and grant him peace) ordered to be done during his lifetime was "legislation" valid for all generations until the end of time unless proven otherwise by a subsequent indication from the Prophet himself (Allah bless him and grant him peace), the tawassul he taught during his lifetime not requiring anything else to be generalized to any time thereafter.

(3) The authenticity of Tabarani's hadith of the man in need during the caliphate of Uthman (Allah be well pleased with him) is not discussed by the article in detail, but deserves consideration, since the hadith explicitly proves the legal validity of supplicating Allah (tawassul) through the deceased, for 'Uthman ibn Hunayf and indeed all the prophetic Companions, by scholarly consensus (ijma'), were legally upright ('udul), and are above being impugned with teaching someone an act of disobedience, much less idolatory (shirk). The hadith is rigorously authenticated (sahih), as Tabarani explicitly states in his "al-Mu'jam al-saghir." The translator (Nuh Ha Mim Keller), wishing to verify the matter further, to the hadith with its chain of narrators to hadith specialist Sheikh Shu'ayb Arna'ut, who after examining it, agreed that it was rigorously authenticated (sahih) as Tabarani indicated, a judgement which was also confirmed to the translator by the Morrocan hadith specialist Sheikh 'Abdullah Muhammad Ghimari, who characterized the hadith as "very rigorously authenticated," and noted that hadith masters Haythami and Mundhiri had explicitly concurred with Tabarani on its being rigorously
authenticated (sahih). The upshot is that the recommendedness of tawassul to Allah Most High - through the living or the dead - is the position of the Shafi'i school, which is why both our author Ibn Naqib Al-Misri, and Imam Nawawi in his "Al-Adhkar (281-282)", and "al-Majmu" explicitly record that "tawassul" through the Prophet (Allah bless him and grant him peace) and asking his intercession are recommended. A final article below by a Hanafi scholar concludes the discussion.
[b]
CALLING UPON THE RIGHTEOUS[/b]

The Hanafi scholar, Muhammad Hamid says: As for calling upon (nida') the righteous (when they are physically absent, as in the words "O Muhammad" in the above hadiths), tawassul to Allah Most High through them is permissible, the supplication (du'a) being to Allah Most Glorious, and there is much evidence for its permissibility.
[b]
Those who call on them intending "tawassul" cannot be blamed. As for someone who believes that those called upon can cause effects, benefit, or harm, which they create or cause to exist as Allah does, such a person is an idolator who has left Islam - Allah be our refuge![/b] This then, and a certain person has written an article that tawassul to Allah Most High through the righteous is unlawful, while the overwhelming majority of scholars hold it is permissible, and the evidence the writer uses to corrobrate his viewpoint is devoid of anything that demonstrates what he is trying to prove. In declaring tawassul permissible, we are not hovering on brink of idolatory (shirk) or coming anywhere near it, for the conviction that Allah Most High alone has influence over anything, outwardly or inwardly, is a conviction that flows through us like our very lifeblood. If tawassul was idolatory (shirk), or if there were any suspicion of idolatory in it, the Prophet (Allah bless him and grant him peace) would not have taught it to the blind man when the latter asked him to supplicate Allah for him, though in fact he did teach him to make "tawassul" to Allah through him. And the notion that tawassul is permissible only during the lifetime of the person through whom it is done but not after his death is unsupported by any viable foundation from Sacred Law ["Rudud 'ala abatil wa rasa'il al-Shaykh Muhammad al-Hamid]

article by Shaykh Nuh Ha Mim Keller. Jordan

salaam
[b]
further evidence of tawassul through the prophet and the pious:[/b]

1. Sayyiduna Anas ibn Maalik [radhiallaahu anhu] reports that when the mother of Sayyiduna Ali [radhiallahu anhu] passed away (Faatima bint Asad - radhiallaahu anha], Rasulullah [sallallaahu alayhi wasallam] made the following Du'aa before burying her: 'O Allah, The One who gives life and death, and Who is living and will never die, forgive my mother Faatima bint Asad [radhiallaahu anha], and make her arguments known to her, i.e. make the answering of Munkar and Nakeer easy, and make her grave spacious for her. (I ask you) through the right of your prophet and all the prophet's before me, for verily You are Most Merciful.' (al-Mu'jamul awsat vol.1 pg.152; Hilya vol.3 pg.121)

'Bi haqqi nabiyyika' (through the right of your prophet). This narration is classified as authentic according to the standards of Imaam ibn Hibbaan and Haakim. (Raf'ul Manaarah pg.147; Maqaalaatul Kawthari). Haafiz Ibn Hajar Al-Haytami(RA) that its chain of narrators is good.(Refer to his footnotes on Al-Manaasik of Imaam Nawawi(RA) pg.500…)

2. When a person leaves the Musjid, the following du'aa is recorded, 'Allaahumma inniy as-aluka bi haqqis-saa-ileena alayka, wa bi haqqi mamshaaya haaza…'. (Translation: Oh Allah, I ask you through the right of those who ask you and through the right of the act of my walking…)

In this narration, Tawassul through people is established, '…through the right of those who ask' and Tawassul through one's deeds is supported by the second part. This Hadith is recorded in Sunan ibn Maajah, Musnad Ahmad (vol.3 pg.21), Musannaf ibn Abi Shaybah and others. The following Muhadditheen have regarded it as authentic: Imaam ibn Khuzaymah (Kitaab Tawheed pg.17), Hafiz Abdul-Ghani al-Maqdisi (al-Naseehah), Hafiz Abul-Hasan al-Maqdisi - teacher of Allaamah Munzhiri (refer al-Targheeb vol.3 pg.273), Allamah al-Iraqi - Ustaadh of Hafiz ibn Hajar (Takhrijul Ihyaa), Hafiz ibn Hajar al-Asqalaani (Nataa-ijul Afkaar vol.1 pg.272), Hafiz Dimyati (Al-Matjarur-raabih). These are six great Muhadditheen that have accepted this Hadith to be authentic, hence, there remains no doubt at all concerning its acceptability.

The following two proofs illustrate to us the practise of the Sahaaba [radhiallaahu anhum] as well.

3. Sayyiduna Maalik al-Daar, the treasurer of food during the time of Sayyiduna Umar ibn al-Khattaab [radhiallaahu anhu], reports that once the people had been experiencing a drought in the era of Sayyiduna Umar [radhiallaahu anhu], a man went to the grave of Rasulullah [sallallaahu alayhi wasallam] and said, 'O Rasulullah [sallallaahu alayhi wasallam], ask for rain on behalf of your Ummah, for verily, they are being destroyed.' Thereafter this person was instructed in a dream to go to Sayyiduna Umar [radhiallaahu anhu] and tell him that, 'the rains will soon come and say to him, Be intelligent', When Umar [radhiallaahu anhu] was informed of this, he began to cry and he said, 'O My Lord, I will only leave out what I am unable to do.' (Musannaf ibn Abi Shaybah vol.12 pg.31-32; Dalaailun-nubuwwah of Imaam Bayhaqi vol.7 pg.47). Hafiz ibn Katheer [ra] has stated that the chain of narrators is 'good and strong' (Musnadul Faarooq vol.1 pg.223). Hafiz ibn Hajar has also indicated to its authenticity in Fathul Bari.

4. Abul-Jawzaa - Aws ibn Abdullah [radhiallaahu anhu] reports that once, the people of Madinah were experiencing a severe drought. They complained to Sayyidatuna Aaisha [radhiallahu anha]. She advised them that they should make a hole in the tomb of the roof of Rasulullah [sallallaahu alayhi wasallam] so that the grave is exposed to the skies. He says, 'When they made a hole, heavy rains came down and crops also began to grow.' (Sunan Darimi vol.1 pg.56)

5. Imaam Haakim and others have narrated on the authority of Sayyiduna Umar ibn al-Khattaab [radhiallaahu anhu] that Rasulullah [Sallallahu alayhi wasallam] said, 'When Adam [alayhis salaam] ate from the forbidden tree, he said, 'O My Lord, I ask you through the right of Muhammad [sallallaahu alayhi wasallam] that you forgive me.' The words used were, 'Bi haqqi Muhammad' Allah Ta'ala accepted Aadam's [alayhis salaam] repentance. (al-Mustadrak vol.2 pg.615; Dalaailun-Nubuwwah of Imaam Bayhaqi vol.5 pg.489; al-Mu'jamus saghir of Imaam Tabrani vol.2 pg.82)

[b]it should be crystal clear that asking Allah (swt) for help through the prophet or the pious, awliyah, shaykhs who are dead or alive is absolutely permissible and NOT shirk.[/b]

salaam

even more evidence an asking help from Allah through the intermediation and tawassul of the prophet, awliya, shaykhs etc:

[b]a list of some of the many illustrious CLASSICAL SCHOLRAS of the past who had practised upon Tawassul through the rank of the pious, deceased or alive:[/b]
[b]
1. Imaam Hasan ibn Ibrahim al-Hallal[/b] [ra] has stated that whenever he had any urgent need, he would go to the grave of Imaam Moosa ibn Ja'far [ra] and make Tawassul through him. Allah Ta'ala would fulfil his need. (refer Taarikh Baghdaad)
[b]
2. Imaam Shaafi'ee [ra][/b] [b]would make Tawassul at the grave of Imaam Abu Hanifa [ra]. [/b](Taarikh Baghdaad). Allaamah al-Kawthari has classified this incident as authentic. (Maqaalaatul Kawthari pg.381)
[b]
3. Allaamah Taajuddeen al-Subki [ra][/b] has mentioned that the people would go to the grave of Imaam ibn Foorak(ra), the teacher of Imaam Bayhaqi [ra] and make Du'aa and their Du'aas would get accepted.
[b]
4. Hafiz Al-Zarkashi [ra][/b] has made Tawassul in the introduction to his commentary to Sahih al-Bukhari entitled, 'al-Tanqeeh'.
[b]
5. Hafiz Taqi-u-ddin al-Subki [ra],[/b] the father of Taajuddin al-Subki [ra], has approved of this firm of Tawassul and he has written a detailed treatise on this topic. (See his book: Shifaa-u-Siqaam pgs.293-318)
[b]
6. Imam Nawawi [ra][/b] has mentioned that from among the etiquettes of visiting the grave of Rasulullah [sallallaahu alayhi wasallam] one should make Tawassul through Rasulullah [sallallaahu alayhi wasallam] to Allah Ta'ala to accept his Du'aas. Thereafter, Allamah Nawawi states, '…and one of the best things that one should do is what has been related by Allaamah al-Mawardi [ra], al-Qaadhi Abu Teeb [ra] and all our Ulama and they have all regarded it as commendable, and that is the incident of Imaam al-Utabi [ra] that he said, 'I was once seated by the grave of Rasulullah [sallallaahu alayhi wasallam], when a Bedouin came and said, 'Peace be upon you, oh, Messenger of Allah. O Messenger of Allah, I have heard Almighty Allah say in the Qur'aan "And if they, when they had been unjust to themselves, had come to you (Muhammad Sallallahu alayhi wasallam) and begged Allah's forgiveness and the messenger had begged forgiveness for them, indeed they would have found Allah All-Forgiving. Most merciful.(Al-Nisaa:64) hence, I have come to you in a state that I seek forgiveness of my sins by seeking your intercession by my Lord', thereafter he recited a few couplets and departed. Imaam al-Utabi [ra] states, 'I then fell asleep and I saw Rasulullah [sallallahu alayhi wasallam] instructing me by the words, 'O Utabi, go to that Bedouin and give him the glad tidings that Almighty Allah has forgiven him.' (Refer al-Majmoo vol.8 pg.456 - Cairo and Manaasikul-Imaam-Al-Nawawi pg.498-499 Maktabah Salafia). This incident has been related by many Ulama in their respective compilations. Some of them are: Haafiz Ibn-Katheer in his Tafseer, Allamah Abu-Muhammad ibn Qudaamah in Al-Mughni vol.3 pg.556, Imaam Abul-Faraj in Al-Sharhul-Kabeervol.3 pg.495, etc.)
[b]
7. Imaam Ahmad bin Hambal(RA)[/b] has also encouraged making Tawassul through Rasulullah [sallallahu alayhi wasallam] in ones duas. (Fataawa ibn Taimiyyah vol.1 pg.140, Also see Mafaaheem pg.137)
[b]
8. Haafiz Shamsud-Deen Al-Sakhawi (RA)[/b], the grand student of Haafiz ibn Hajr Al-Asqalaani(RA) made Tawassul on many occasions through Rasulullah [Sallallahu Alayhi Wasallam] in his books, see for example Al-Tuhfatul-Lateefah vol.1 pg.3, 17; al-Ibtihaaj bi azkaaril musaafiril haaj
[b]
9. Allamah Muhammad ibn-ul-Jazri(RA)[/b] the famous Muhaddith and Master of Qira'aat has mentioned that from amongst the Aadaab etiquettes of dua is that one makes Tawassul with the Ambiyaa and the pious ones.(Al-Hisnul Haseen)
[b]
10. Imaam Al-Shawkaani Al-Salafi(RA) [/b]has also permitted Tawassul. (Tuhfatu-Zaakireen pg.50)
[b]
These are ten Different types of Ulama (i.e. some are Fuqahaa, some Muhadditheen and some are Qurraa). All have either practised on Tawassul or at least permitted it. And the list could go on….(refer to Maqaalatul Kawthari pg.378-397). After contemplating on all that was mentioned above, any person with sound intelligence would believe without a shadow of doubt in the permissibility of this form of Tawassul.[/b]

"angel" wrote:

"Medievalist" wrote:

I am not talking about rulings if you dont mind. I prefer to save myself from smileys and their evil! I think smileys are pictures and should be avoided.

the first one is the devil is he not? if he aint evil what is? even his title has evil in it: d[color=red][size=18]EVIL[/size][/color]

ok if thats evil what bout the last 3, they are cute!

LOL

there is now a FATWA placed on our darling smileys

:o :? :shock: :x :oops: :roll: :twisted: :evil: :!: :?: :idea: :arrow:

this forum is losing it

"MuslimSisLilSis" wrote:

"angel" wrote:

"Medievalist" wrote:

I am not talking about rulings if you dont mind. I prefer to save myself from smileys and their evil! I think smileys are pictures and should be avoided.

the first one is the devil is he not? if he aint evil what is? even his title has evil in it: d[color=red][size=18]EVIL[/size][/color]

ok if thats evil what bout the last 3, they are cute!

LOL

there is now a FATWA placed on our darling smileys

:o :? :shock: :x :oops: :roll: :twisted: :evil: :!: :?: :idea: :arrow:

this forum is losing it

[img]http://bestsmileys.com/big/6.gif[/img]

haaawww Aphrodite.........ur smiley was massive....ur gona get in so much trouble :shock:

i find that one really funny....especially how mr ali nisar immediately said he would stop using smileys once med pointed out his incosisitencies

the tv is haraam....another one that makes my insides laff

"Darth V-Hayder" wrote:

haaawww Aphrodite.........ur smiley was massive....ur gona get in so much trouble :shock:

I'm counting on it

[img]http://bestsmileys.com/bouncing/9.gif[/img]

"Aphrodite" wrote:

"Darth V-Hayder" wrote:

haaawww Aphrodite.........ur smiley was massive....ur gona get in so much trouble :shock:

I'm counting on it

[img]http://bestsmileys.com/bouncing/9.gif[/img]

more EVIL/haraam smileys

Afro when will you learn

Tut tut :twisted:

yup.....some people see that as a major sign of day of judgement

:twisted:

"MuslimSisLilSis" wrote:

"Aphrodite" wrote:

"Darth V-Hayder" wrote:

haaawww Aphrodite.........ur smiley was massive....ur gona get in so much trouble :shock:

I'm counting on it

[img]http://bestsmileys.com/bouncing/9.gif[/img]

more EVIL/haraam smileys

Afro when will you learn

Tut tut :twisted:

[img]http://pages.prodigy.net/indianahawkeye/newpage04/2.gif[/img]

"Darth V-Hayder" wrote:

yup.....some people see that as a major sign of day of judgement

:twisted:

yes-

Afro's use of huge smileys must be a result of all the halwa she has been eating and the infleunce of living in a secular society :twisted:

fear God Afro and do Niqab in front of your kids :twisted:

halwa....i still aint heard an explanation behind that one!!

i commited two major sins today people

i watched football on the pc

and i watched football on the laptop

not only did i witness pictures.....they also moved :shock:

whats more....it was men in shorts :shock:

chasing a leather circular object whic once used to be a pigs bladder :shock:

if the day of judgement is 2mrw people....you can blame me

"Darth V-Hayder" wrote:

i commited two major sins today people

i watched football on the pc

and i watched football on the laptop

not only did i witness pictures.....they also moved :shock:

whats more....it was men in shorts :shock:

chasing a leather circular object whic once used to be a pigs bladder :shock:

if the day of judgement is 2mrw people....you can blame me

ASTAGFIRULLAH!!!!!!!!!

CHI CHI CHI CHI CHI CHI CHI CHI

(do i sound like a bird?)

btw you commited more then two sins today-

i saw that you added a EVIL smiley in every post

and i bet you wore jeans/trousers today

which means you IMITATED the KAFIR

ur right end MUST be neigh

i am free from you
i am free from you
i am free from you

you accuse me of betraying my deen....etc etc etc

i wore tracky bottoms :evil:

theres goes another smiley!! the Dajjal mus be wakin up now lol

"Darth V-Hayder" wrote:

i wore tracky bottoms :evil:

Did the Sahaba's ever wore tracky bottoms? NO

Did the Imams ever wear Tracky bottoms? NO

Did the Awliya ever wear tracky bottoms? NO

you are following the sunnah of the dirty kufar

fear God hayder :twisted:

NAHEEEEN!! BACHHAAAO!!

They never posted on forums either!!

Smilies will be allowed to continue as per normal.

"ThePhantomMod" wrote:

Smilies will be allowed to continue as per normal.

and who died and made you boss? :roll:

silly wannbe MOD

btw the phantom Mod-is a nincompoop

I DARE you to edit my post if u can

:twisted: