El Rufai only retweeted (liked) the tweet. Wasn't the one that composed it. Its like somebody commenting here on Nairaland and I just did this .What about the person that actually composed the tweet. This is absurd because he apologised to his 'retweet' that same day.

RICHIE BOI: That pint sized guy called El rufai should stop making careless and unguided utterance .if it was a Christian that made that blasphemous comment by now all hell would have been let lose.

Laugh wan kill m̶̲̥̅̊e̶̲̥̅̊ die.

W3xy1: what of lwkmd

A̶̲̥̅♏ not surprise... You were not born to use your head.

born2fuck: Hausa Sanusi=Monetary Killing
Hausa Boko haram= Christian Religion and Government killing
Hausa Buhari=Political killing
Hausa Alhaji Shehu Guma = Religious Advisory Killing
Hausa Fulani= Tribal Killing

When Hausas go change, this nation dey try to grow, hausas dey destroy ham.

Igbo dey look for Money
Yoruba dey look for Education
Hausa dey look for war

Any land hausa go, na so so trouble trouble

Even if dem become leader ,na so so trouble trouble

‘If the Virgin Mary appears wearing a Veil on all her pictures, how can you ask me to sign on a Hijab ban law?’- Roberto Maroni, Italian minister
. They might be very few, but they are usually in all batches in most states. You don't notice them because they are usually exempted from the orientation camp. That is the constitutional provision for them. If they are allowed in Government Institutions, why won't they be allowed to serve? Don't know how they have offended any of you. Please let's learn to respect and tolerate one another. Am sure there is also a lost culture similar to this in your religion. Call them whatever you like, Masquerades, Illiterate, stone age people, ojuju calabar, terrorist, Halloween, Fanatics etc. Those before them were called worse. They are no fanatics. Three hearty cheers to those women of honour.

GEJ under pressure to...

Appeals court to hear case on...

Police promise to find killers of murdered...

Police nab 1_ suspected killers of ...


Cynthia Osokogu , the 24-year-old ...

... BH claim responsibility.

Lagos State Gov. Babatunde Fashola has again...

Thank you very much. I will do that.

TEXZLEM: Acca is much of online correspondence! Visit their home page and all your queries are already address in their FQA

.
Thank you very much TEXZLEM but I don't think I will like it online. Don't know if you can enlighten me more on the online correspondence. Didn't really get what I wanted from their home page. Thank you.

Just been posted to Ogbomoso, Oyo state. I want to start my ACCA programme during this my service year but am yet to locate any ACCA centre as am only in contact with ICAN centres. Please I need anybody with useful information to please direct me.

Please where can I get a car or bus from Lagos to Iseyin directly?

...

When is the school resuming?

Please, I need your help as regards outline on my project topic or anyone with useful link on how I can get one. ''Effect of Cerebral Malaria.'' I don't know either on children, pregnant women or in general. I help really appreciate your contribution/suggestion.

Question asked by Anonymous from India on 30-Apr-1998.

Title:
What was Ayesha's (ra) Age at the Time of Her Marriage to the Prophet (pbuh)?

Question:

What was Ayesha's (ra) age at the time of her marriage?

It is normally believed that she was nine years old at the time of her marriage with Mohammad (sws) was consummated. I do think it was according to the traditions of the Arab culture, as otherwise people would have objected to this marriage. But unfortunately, the modern day man is not satisfied with an answer as simple as that.



Answer:

To begin with[1], I think it is the responsibility of all those who believe that marrying a girl as young as nine years old was an accepted norm of the Arab culture, to provide at least a few examples to substantiate their point of view. I have not yet been able to find a single reliable instance in the books of Arab history where a girl as young as nine years old was given away in marriage. Unless such examples are given, we do not have any reasonable grounds to believe that it really was an accepted norm.

In my opinion, the age of Ayesha (ra) has been grossly misreported in the narratives of the incident. Not only that, I think that the narratives reporting this event are not only highly unreliable but also that on the basis of other historical data, the event reported, is quite an unlikely happening. Let us look at the issue from an objective stand point. My reservations in accepting the narratives, on the basis of which, Ayesha's (ra) age at the time of her marriage with the Prophet (pbuh) is held to be nine years are:

Most of these narratives are reported only by Hisham ibn `urwah reporting on the authority of his father. An event as well known as the one being reported, should logically have been reported by more people than just one, two or three.

It is quite strange that no one from Medinah, where Hisham ibn `urwah lived the first seventy-one years of his life has narrated the event, even though in Medinah his pupils included people as well known as Malik ibn Anas. All the narratives of this event have been reported by narrators from Iraq, where Hisham is reported to have shifted after living in Medinah for seventy-one years.

Tehzeeb al-Tehzeeb, one of the most well known books on the life and reliability of the narrators of the traditions ascribed to the Prophet (pbuh) reports that according to Yaqub ibn Shaibah: "narratives reported by Hisham are reliable except those that are reported through the people of Iraq". It further states that Malik ibn Anas objected on those narratives of Hisham, which were reported through people of Iraq (Vol. 11, pg. 48 - 51).

Meezaan al-Ai`tidaal, another book on the narrators of the traditions of the Prophet (pbuh) reports that when he was old, Hisham's memory suffered quite badly (Vol. 4, pg. 301 - 302).

According to the generally accepted tradition, Ayesha (ra) was born about eight years before Hijrah. However, according to another narrative in Bukhari (Kitaab al-Tafseer) Ayesha (ra) is reported to have said that at the time Surah Al-Qamar, the 54th chapter of the Qur'an , was revealed, "I was a young girl". The 54th Surah of the Qur'an was revealed nine years before Hijrah. According to this tradition, Ayesha (ra) had not only been born before the revelation of the referred Surah, but was actually a young girl (jariyah), not even only an infant (sibyah) at that time. Obviously, if this narrative is held to be true, it is in clear contradiction with the narratives reported by Hisham ibn `urwah. I see absolutely no reason that after the comments of the experts on the narratives of Hisham ibn `urwah, why should we not accept this narrative to be more accurate.

According to a number of narratives, Ayesha (ra) accompanied the Muslims in the battle of Badr and Uhud. Furthermore, it is also reported in books of hadith and history that no one under the age of 15 years was allowed to take part in the battle of Uhud. All the boys below 15 years of age were sent back. Ayesha's (ra) participation in the battle of Badr and Uhud clearly indicates that she was not nine or ten years old at that time. After all, women used to accompany men to the battlefields to help them, not to be a burden upon them.

According to almost all the historians Asma (ra), the elder sister of Ayesha (ra) was ten years older than Ayesha (ra). It is reported in Taqreeb al-Tehzeeb as well as Al-Bidayah wa al-Nihayah that Asma (ra) died in the 73rd year after hijrah[2] when she was 100 years old. Now, obviously if Asma (ra) was 100 years old in the 73rd year after hijrah, she should have been 27 or 28 years old at the time of hijrah. If Asma (ra) was 27 or 28 years old at the time of hijrah, Ayesha (ra) should have been 17 or 18 years old at that time. Thus, Ayesha (ra) - if she got married in 1 AH (after hijrah) or 2 AH - was between 18 to 20 years old at the time of her marriage.

Tabari in his treatise on Islamic history, while mentioning Abu Bakr (ra) reports that Abu Bakr had four children and all four were born during the Jahiliyyah - the pre Islamic period. Obviously, if Ayesha (ra) was born in the period of jahiliyyah, she could not have been less than 14 years in 1 AH - the time she most likely got married.

According to Ibn Hisham, the historian, Ayesha (ra) accepted Islam quite some time before Umar ibn Khattab (ra). This shows that Ayesha (ra) accepted Islam during the first year of Islam. While, if the narrative of Ayesha's (ra) marriage at seven years of age is held to be true, Ayesha (ra) should not even have been born during the first year of Islam.

Tabari has also reported that at the time Abu Bakr (ra) planned on migrating to Habshah (8 years before Hijrah), he went to Mut`am - with whose son Ayesha (ra) was engaged at that time - and asked him to take Ayesha (ra) in his house as his son's wife. Mut`am refused, because Abu Bakr had embraced Islam. Subsequently, his son divorced Ayesha (ra). Now, if Ayesha (ra) was only seven years old at the time of her marriage, she could not have been born at the time Abu Bakr decided on migrating to Habshah. On the basis of this report it seems only reasonable to assume that Ayesha (ra) had not only been born 8 years before hijrah, but was also a young lady, quite prepared for marriage.

According to a narrative reported by Ahmad ibn Hanbal, after the death of Khadijah (ra), when Khaulah (ra) came to the Prophet (pbuh) advising him to marry again, the Prophet (pbuh) asked her regarding the choices she had in her mind. Khaulah said: "You can marry a virgin (bikr) or a woman who has already been married (thayyib)". When the Prophet (pbuh) asked about who the virgin was, Khaulah proposed Ayesha's (ra) name. All those who know the Arabic language, are aware that the word "bikr" in the Arabic language is not used for an immature nine-year old girl. The correct word for a young playful girl, as stated earlier is "Jariyah". "Bikr" on the other hand, is used for an unmarried lady, and obviously a nine year old is not a "lady".

According to Ibn Hajar, Fatimah (ra) was five years older than Ayesha (ra). Fatimah (ra) is reported to have been born when the Prophet (pbuh) was 35 years old. Thus, even if this information is taken to be correct, Ayesha (ra) could by no means be less than 14 years old at the time of hijrah, and 15 or 16 years old at the time of her marriage.

These are some of the major points that go against accepting the commonly known narrative regarding Ayesha's (ra) age at the time of her marriage.

In my opinion, neither was it an Arab tradition to give away girls in marriage at an age as young as nine or ten years, nor did the Prophet (pbuh) marry Ayesha (ra) at such a young age. The people of Arabia did not object to this marriage, because it never happened in the manner it has been narrated.

1st May 1998


--------------------------------------------------------------------------------

[1] The answer to this question is primarily based on the research by Habib ur Rahman Kandhalwi (urdu) as presented in his booklet, "Tehqiq e umar e Siddiqah e Ka'inat", Anjuman Uswa e hasanah, Karachi, Pakistan

[2] That is, the migration of the Prophet (pbuh)

I applied for the canadian visa through my agent since last september. Early this year, I was called for medical test without interview. Its almost six months now and I havn't heard anything from them. A confused, anyone with likely info on what the problem is because the school is resuming september.

To begin with[1], I think it is the responsibility of all those who believe that marrying a girl as young as nine years old was an accepted norm of the Arab culture, to provide at least a few examples to substantiate their point of view. I have not yet been able to find a single reliable instance in the books of Arab history where a girl as young as nine years old was given away in marriage. Unless such examples are given, we do not have any reasonable grounds to believe that it really was an accepted norm.

In my opinion, the age of Ayesha (ra) has been grossly misreported in the narratives of the incident. Not only that, I think that the narratives reporting this event are not only highly unreliable but also that on the basis of other historical data, the event reported, is quite an unlikely happening. Let us look at the issue from an objective stand point. My reservations in accepting the narratives, on the basis of which, Ayesha's (ra) age at the time of her marriage with the Prophet (pbuh) is held to be nine years are:

Most of these narratives are reported only by Hisham ibn `urwah reporting on the authority of his father. An event as well known as the one being reported, should logically have been reported by more people than just one, two or three.

It is quite strange that no one from Medinah, where Hisham ibn `urwah lived the first seventy-one years of his life has narrated the event, even though in Medinah his pupils included people as well known as Malik ibn Anas. All the narratives of this event have been reported by narrators from Iraq, where Hisham is reported to have shifted after living in Medinah for seventy-one years.

Tehzeeb al-Tehzeeb, one of the most well known books on the life and reliability of the narrators of the traditions ascribed to the Prophet (pbuh) reports that according to Yaqub ibn Shaibah: "narratives reported by Hisham are reliable except those that are reported through the people of Iraq". It further states that Malik ibn Anas objected on those narratives of Hisham, which were reported through people of Iraq (Vol. 11, pg. 48 - 51).

Meezaan al-Ai`tidaal, another book on the narrators of the traditions of the Prophet (pbuh) reports that when he was old, Hisham's memory suffered quite badly (Vol. 4, pg. 301 - 302).

According to the generally accepted tradition, Ayesha (ra) was born about eight years before Hijrah. However, according to another narrative in Bukhari (Kitaab al-Tafseer) Ayesha (ra) is reported to have said that at the time Surah Al-Qamar, the 54th chapter of the Qur'an , was revealed, "I was a young girl". The 54th Surah of the Qur'an was revealed nine years before Hijrah. According to this tradition, Ayesha (ra) had not only been born before the revelation of the referred Surah, but was actually a young girl (jariyah), not even only an infant (sibyah) at that time. Obviously, if this narrative is held to be true, it is in clear contradiction with the narratives reported by Hisham ibn `urwah. I see absolutely no reason that after the comments of the experts on the narratives of Hisham ibn `urwah, why should we not accept this narrative to be more accurate.

According to a number of narratives, Ayesha (ra) accompanied the Muslims in the battle of Badr and Uhud. Furthermore, it is also reported in books of hadith and history that no one under the age of 15 years was allowed to take part in the battle of Uhud. All the boys below 15 years of age were sent back. Ayesha's (ra) participation in the battle of Badr and Uhud clearly indicates that she was not nine or ten years old at that time. After all, women used to accompany men to the battlefields to help them, not to be a burden upon them.

According to almost all the historians Asma (ra), the elder sister of Ayesha (ra) was ten years older than Ayesha (ra). It is reported in Taqreeb al-Tehzeeb as well as Al-Bidayah wa al-Nihayah that Asma (ra) died in the 73rd year after hijrah[2] when she was 100 years old. Now, obviously if Asma (ra) was 100 years old in the 73rd year after hijrah, she should have been 27 or 28 years old at the time of hijrah. If Asma (ra) was 27 or 28 years old at the time of hijrah, Ayesha (ra) should have been 17 or 18 years old at that time. Thus, Ayesha (ra) - if she got married in 1 AH (after hijrah) or 2 AH - was between 18 to 20 years old at the time of her marriage.

Tabari in his treatise on Islamic history, while mentioning Abu Bakr (ra) reports that Abu Bakr had four children and all four were born during the Jahiliyyah - the pre Islamic period. Obviously, if Ayesha (ra) was born in the period of jahiliyyah, she could not have been less than 14 years in 1 AH - the time she most likely got married.

According to Ibn Hisham, the historian, Ayesha (ra) accepted Islam quite some time before Umar ibn Khattab (ra). This shows that Ayesha (ra) accepted Islam during the first year of Islam. While, if the narrative of Ayesha's (ra) marriage at seven years of age is held to be true, Ayesha (ra) should not even have been born during the first year of Islam.

Tabari has also reported that at the time Abu Bakr (ra) planned on migrating to Habshah (8 years before Hijrah), he went to Mut`am - with whose son Ayesha (ra) was engaged at that time - and asked him to take Ayesha (ra) in his house as his son's wife. Mut`am refused, because Abu Bakr had embraced Islam. Subsequently, his son divorced Ayesha (ra). Now, if Ayesha (ra) was only seven years old at the time of her marriage, she could not have been born at the time Abu Bakr decided on migrating to Habshah. On the basis of this report it seems only reasonable to assume that Ayesha (ra) had not only been born 8 years before hijrah, but was also a young lady, quite prepared for marriage.

According to a narrative reported by Ahmad ibn Hanbal, after the death of Khadijah (ra), when Khaulah (ra) came to the Prophet (pbuh) advising him to marry again, the Prophet (pbuh) asked her regarding the choices she had in her mind. Khaulah said: "You can marry a virgin (bikr) or a woman who has already been married (thayyib)". When the Prophet (pbuh) asked about who the virgin was, Khaulah proposed Ayesha's (ra) name. All those who know the Arabic language, are aware that the word "bikr" in the Arabic language is not used for an immature nine-year old girl. The correct word for a young playful girl, as stated earlier is "Jariyah". "Bikr" on the other hand, is used for an unmarried lady, and obviously a nine year old is not a "lady".

According to Ibn Hajar, Fatimah (ra) was five years older than Ayesha (ra). Fatimah (ra) is reported to have been born when the Prophet (pbuh) was 35 years old. Thus, even if this information is taken to be correct, Ayesha (ra) could by no means be less than 14 years old at the time of hijrah, and 15 or 16 years old at the time of her marriage.

These are some of the major points that go against accepting the commonly known narrative regarding Ayesha's (ra) age at the time of her marriage.

In my opinion, neither was it an Arab tradition to give away girls in marriage at an age as young as nine or ten years, nor did the Prophet (pbuh) marry Ayesha (ra) at such a young age. The people of Arabia did not object to this marriage, because it never happened in the manner it has been narrated.

SAW never married Aisha at 6 niether did he consummated her at  9 years.

Chess ball and omidun

Asslam alaikum,
please I want to know who sang "Give thanks to Allah" Some said its Micheal Jackson
but I think its Yusuf Islam.

IMAM ABU HANEEFAH:

Imam Abu Haneefah(*108) has perhaps the harshest view of the four famous Imams of jurisprudence. His school of thought is the strictest, for he detested singing and considered it sinful. As for his disciples, they have explicitly confirmed the prohibition of listening to all musical amusements and pastimes, including wind instruments (mazaameer),(*109) all types of tambourines, hand drums (dufoof)(*110) and even the striking of sticks(al-qadeeb). They have asserted that such actions constitute disobedience to Allah and that the performer of such action is sinful, therefore necessitating rejection of his testimony.(*111) They have further stated that it is incumbent upon the Muslim to struggle to avoid listening to such things, even if he were passing by or stationed near them (without any willful intention). Abu Haneefah's closest disciple, Abu Yoosuf, stated that if the sound of musical instruments (ma'aazif) and amusements (malaahi) were heard coming from a house, the house could be entered without permission of its owners.(*112) The justification for this is that the command regarding the prohibition of abominable things (munkaaraat) is mandatory, and cannot be established if such entering rests upon the permission of the residents of the premises.(*113) This is the madhhab (position) of the rest of the Kufic scholars as well, such as Ibraheem An-Nakha'i, Ash-Sha'bi, Hammaad and Ath-Thowri. They do not differ on this issue. The same can be said of the general body of jurisprudence of Al-Basrah.(*114)

IMAAM MAALIK:

It is related by Ibnul-Jowzi that Ishaaq bin 'Eesaa At-Tabba'a asked Imaam Maalik bin Anas,(*115) the leading jurisprudent of Madeenah, about the view of the people of Madeenah regarding singing (ghinaa). He replied, "In fact, that is done by the sinful ones." Abut-teeb At-Tabari said, "As for Maalik bin Anas, he truly did prohibit singing and listening to it." He further related that Maalik said, "If one purchased a slave-girl(*116) and found her to be a professional singer, he could return her to the original owner for reimbursement on the claim of having found fault in the merchandise."(*117) The ruling of prohibition (tahreem) is generally agreed upon by the scholars of Madeenah. The Maaliki jurisprudence and commentator, Al-Qurtubi, reports Ibn Khuwayz Mandaad as saying that Imam Maalik had learned singing and music as a small boy until his mother encouraged him to leave it for a study of the religious sciences. He did, and his view became that such things were prohibited.(*118) Al-Qurtubi confirmed Maalik's view by saying that the only exception to this general ruling was the type of innocent songs such as those sung to placate the camels during travel, or during hard labor or boredom or during times of festivity and joy, such as the 'Eed days and weddings - the latter to the accompaniment of a simple daff (hand drum). Al-Qurtubi then said, "As for that which is done in our day, by way of the [blameworthy] innovations [bidah] of the Sufi mystics in their addition to hearing songs to the accompaniment of melodious instruments such as flutes, string instruments, etc., such is haraam [forbidden].(*119)

IMAAM SHAAFI'EE:

In the book, Aadaabul Qadaa, Ash-Shaafi'ee is reported as saying, "Verily, song is loathsome [makrooh]; it resembles the false and vain thing [al-baatil]. The one who partakes of it frequently is an incompetent fool whose testimony is to be rejected."(*121) His closest and most knowledgeable disciples clearly stipulate that his position on this issue is that of prohibition (tahreem) and they rebuke those who attribute its legality to him.(*122) This is confirmed by the later Shafi'ite scholar, Ibn Hajar Al-Haythami. He related that one of Ash-Shaafi'ee's disciples, Al-Haarith Al-Muhaasibi (d.243 H) said, "Song is haraam, just as the carcass [maytah](*123) is." Furthermore, the statement that singing is haraam is found in the treatise, Ash-Sharh Al-Kabeer, by the authoritative Shafi'ite scholar, Ar-Raafi'ee (d.623 H.). This is further corroborated by the accomplished Shafiiite jurisprudent, Imam An-Nawawi (d.676 H.) in his Rowdah.(*124) Such is the correct view of the dependable scholars of the Shafi'ite madhhab. However, due to limited knowledge and personal fancy and desire, a few of their latter-day scholars disagree with this view.(*125)

IMAM AHMAD BIN HANBAL:

Imaam Ahmad's(*126) position regarding this issue has been narrated in detail by the Hanbalite jurisprudent and Quranic commentator, Abul-Faraj Ibnul-Jowzi (d.597 H.) in his treatise, Tablees Iblees (Satan's deception). He tells us that ghinaa during Ahmad's era consisted primarily of a rhymed, rythmical chanting (inshaad) of poems(*127) whose purpose was to lead people to a pious, abstentious way of life. However, when such chanters began to vary their simple style to one of a throbbing, affected melody, the narrations regarding Ahmad began to differ. His own son and student, Abdullah, relates that his father said, "Singing(*128) sprouts hypocrisy in the heart; it doesn't please me." The scholar, Ismaa'eel bin Ishaaq Ath-Thaqafi, reports that Ahmad was questioned regarding one's listening to those poems (qasaaid) to which he replied, "I despise it, for it is a bid'ah [innovation]. Don't sit down to listen to its reciters." Abul-Haarith relates that Ahmad said, "At-taghyeer(*129) is an innovation," whereupon it was said, "But it sensitizes and softens the heart." Ahmad rejoined, "It is a bid'ah [blameworthy innovation]." Yaqoob Al-Haashimi narrates that Ahmad said, "At-taghyeer is a recent innovation," and Yaqoob bin Gayyaath reports him as saying that he despised at-taghyeer and prohibited one's listening to it.(*130)

Ibnul-Jowzi then mentioned some narrations related by Abu Bakr Al-Khlallaal and Ahmad's son Saalih, which indicate Ahmad's not being averse to poetry sessions. It is related that Ahmad heard a singer (qawwal) a didn't reproach him, whereupon Saalih said to him, "Oh father, didn't you used to criticize and censure such a thing?" Ahmad replied, "That was because I was told that they were doing reproachable things, so i despised it; as for this, I do not dislike it." Ibnul-Jowzi commented at this point, "Some of the scholars of our [Hanbalite] school mention that Abu Bakr Al-Khallaal (d.311 H.) and his disciple, Abdul-Azeez, permitted singing [ghinaa]. Such a statement refers to the spiritual poems [qasaaid zuhduyyaat] which were prevalent during their time. This is precisely the type of singing which was not disliked by Ahmad [as previously mentioned].(*131) Ahmad bin Hanbal attests to this in the instance where he was asked regarding a deceased person who left behind him a son and a [professional singing] slave-girl.(*132) The son then needed to sell her. Ahmad said that she was not to be sold on the basis of her being a singer. Upon this it was said to him that, [as a singer], she was worth thirty-thousand dirhams, whereas if she were sold only on the basis of her being simply a slave-girl, she would perhaps be worth only twenty dinars. Ahmad reaffirmed that she was allowed to be sold only on the basis of her being simply a slave-girl." Ibnul-Jowzi explained, "The reason Ahmad said this is because the singing slave-girl doesn't sing spiritual poems [qasaaid zuhdiyaat]; rather, she sings throbbing lyrics which incite passion in one's being. This is proof that such singing is haraam, for if it were not so, the incurred loss of the orphans son's wealth would not be permissible.(*133) Furthermore, it is reported by the jurisprudent Al-Mirwazi that Ahmad bin Hanbal said, "The earnings of the effeminate [mukhannath] singer are foul [khabeeth] because he doesn't sing spiritual poems, but rather, he sings erotic poetry [al-ghazal] in a licentious, cooing manner."

Ibnul-Jowzi concluded that it is obvious from what has preceded that the variant narrations relating to Ahmads dislike of (karaahah) or permission for singing depended upon the type of singing that was meant. As for the type of singing which is popular today,(*134) it would be forbidden according to Ahmad's view. If only he could see what the people have added to it by way of innovation.(*135)

In conclusion, the general consensus of the companions, taabi'een and the following generations of Islamic scholars up to the present day, including the four Imams, points to the ruling of prohibition of music and song (other than the exceptions to be mentioned later).

________________________________________
For anyone who wishes to increase their knowledge about Islam, whether they are born Muslims, Converts, or simply Non-muslims interested in learning more, I would highly recommend the following excellent sources in the english language.

 
Qur'ân
The Qur'ân is God's last message to humanity, revealed to Prophet Muhammad pbuh. The Qur'ân is the primary source of legislation and guidance in Islam, providing instruction in all aspects of life. The Qur'ân was revealed in the arabic language, consequently, a translation is merely a human attempt to convey the meanings of the original text in another language.

English Translations:
Al-Qur'an : Guidance for Mankind English translation of the meaning by Muhammad Farooq-i-Azam Malik. Links (English Only Paperback, Arabic and English Hardback, Travel Size Paperback).

The Qur'aan: Arabic text with corresponding english meanings released by Saheeh International. Link (Here, Download here).

Commentary:
Ma'ariful Qur'an: A Comprehensive Commentary of the Holy Qur'an by the Late Grand Mufti of Pakistan, Muhammad Shafi. Links (7 volumes, Complete 8 Volumes from Al-Balagh, Available Online as well).
Tafsir Ibn Kathir by I'mâm Al-Hâfiz Ibn Kathîr, translated and abridged by a group of scholars under the supervision of Shaykh SafiurRahman Al-Mubarakpuri. Links (10 volume set, Available Online as well)

Studying the Qur'ân
An Introduction to the Sciences of the Qur'aan by Dr. Abu Ammaar Yasir Qadhi. Links (Revised Second Edition)
Usool at-Tafseer: The Methodology of Qur'aanic Explanation by Dr. Abu Ameenah Bilal Philips. Links (Paperback)
The History of the Qur'anic Text from Revelation to Compilation by Dr. M. M. Al-Azami. Links (Paperback)
The Qur'ân and the Orientalists by Dr. Muhammad Mohar Ali. Links (Info found on this page)


 
Islamic History
[/You][/COLOR]
Sîrah (Life of the Prophet Muhammad, peace be upon him)
Muhammad: Man and Prophet by Adil M. Salahi. Links (Paperback)
Ar-Raheeq Al-Makhtum (The Sealed Nectar) by Shaykh Safi-your-Rahman Al-Mubarpuri. Links (Hardcover, Available online as well)
Biography of the Prophet of Islam by Dr. Mahdi Rizqullah Ahmad. Links (Hardcover 2 Volumes)
The Noble Life of the Prophet by Dr. 'Ali Muhammad As-Sallaabee. Links (Hardcover 3 Volumes)

Other
Stories of the Prophets by I'mâm Al-Hâfiz Ibn Kathîr. Links (Hardcover, Harcover)
Book of the End by I'mâm Al-Hâfiz Ibn Kathîr. Links (Hardcover)
The History of Islam by Akbar Shah Najeebabadi. Links (Hardcover 3 volumes, Harcover 3 volume set)
Great Women of Islam by Mahmood Ahmad Ghadanfar. Links (Hardcover)
Commanders of the Muslim Army by Mahmood Ahmad Ghadanfar. Links (Hardcover)
Heroes of Islam by Dr. M. Esma'il Sieny. Links (Hardcover)

 
Ahâdîth
[/You][/COLOR]
Ahâdîth (sing. Hadîth) are the narrations and reports containing the teachings, practices, and descriptions of the Prophet Muhammad pbuh. They are many famous collection of Ahâdîth, Sahîh Bukhârî and Sahîh Muslim, being the most authentic.

English Translations
Introductory readings:
In the Prophet's Garden by Fatima D'Oyen and Abdelkader Chachi. Links (Paperback)

Major Compilations:
Sahîh Al-Bukhârî trans. by Dr. M. Muhsin Khan. Links (Hardcover 9 volumes, Summarized 1 volume, Available online as well)
Sahîh Muslim trans. by Abdul Hamdi Siddiqui. Links (Hardcover 8 volumes, Summarized 2 volumes, Available online as well)
Sunân Abi Dawûd trans. by Prof. Ahmad Hasan. Links (Hardcover 3 volumes, Partially available online as well)

Sciences of Hadith
An Introduction to the Science of Hadith by Dr. Suhaib Hasan. Links (Paperback, Available online as well
A Textbook of Hadith Studies : Authenticity, Compilation, Classification and Criticism of Hadith by Dr. M. H. Kamali. Links (Paperback)
Studies of Early Hadith Literature by Dr. M. M. Al-Azami. Links (Paperback)
Studies in Hadith Literature with a Complete Hadith Terminology by Omar Ahmed Kasir. Links (Paperback)
Hadith Literature: Its Origin, Development, and Special Features by Dr. Muhammad Zubayr Siddiqi. Links (Paperback)
Introduction to Hadith by Dr. Abdur-Rahman Doi. Links (Paperback)

Hadith Commentary
Commentary on the Forty Hadith of Al-Nawawi by Shaykh Jamaal Al-Din Zarabozo. Links (Hardcover 3 volumes, Hardcover)

 
Aqîdah
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Aqîdah refers to the Islamic beliefs, creed and theology as described and detailed in the Holy Qur'ân and the authentic Ahâdîth.

Introductory
Guide to Sound Creed by Shaykh Saalih al-Fawzaan. Links (Hardcover)
The Authentic Creed and the Invalidators of Islam by Shaykh Abdul-Azeez bin Baz. Links (Paperback)
Tenet of Faith by Shaykh M. Saalih Al-Uthaymeen. Links (Paperback)
The Fundamentals of Tawheed by Dr. Abu Ameenah Bilal Philips. Links (Paperback, Partially available online as well)
Minhaj Al-Muslim by Shaykh Abu Bakr Al-Jaza'iry. [also listed under Sharî'ah] Links (Hardcover 2 volumes)

Detailed
An Explanation of Kitab al-Tawhid by Imam Muhammad ibn Abdul Wahhab [Explanation by Shaykh 'Abdul-Rahmaan as-Sa'di]. Links (Hardcover, Hardcover)
Belief in Allah by Dr. Umar Sulayman Al-Ashqar. Links (Hardcover)
The World of the Noble Angels by Dr. Umar Sulayman Al-Ashqar. Links (Hardcover)
The World of the Jinn and Devils by Dr. Umar Sulayman Al-Ashqar. Links (Hardcover)
The Messengers and the Messages by Dr. Umar Sulayman Al-Ashqar. Links (Hardcover
The Minor Resurrection by Dr. Umar Sulayman Al-Ashqar. Links (Hardcover)
The Day of Resurrection by Dr. Umar Sulayman Al-Ashqar. Links (Hardcover)
Paradise and Hell by Dr. Umar Sulayman Al-Ashqar. Links (Hardcover)
Divine Will and Predestination by Dr. Umar Sulayman Al-Ashqar. Links (Hardcover)
Life in Al-Barzakh by Shaykh Muhammad Al-Jibaly. Links (Hardcover)
The Decisive Criterion Between the Friends of Allah and the Friends of Shaytaan by Imam Ibn Taymiyyah. Links (Hardcover)
Mysteries of the Soul Expounded by Abu Bial Mustafa Al-Kanadi. Links (Paperback)
Jinn & Human Sickness by Dr. Abu'l-Mundhir Khaleel ibn Ibraaheem Ameen. Links (Hardcover)
A Critical Study of Shirk by Dr. Abu Ammaar Yasir Qadhi. Links (Hardcover)
The Explanation of Sufficiency of Creed by Imam Ibn Qudamah Al-Maqdisee [Explanation by Shaykh Muhammad Ibn Saalih Al-'Uthaymeen]. Links (Paperback)
Explanation of the Creed by Imam Al-Barbaharee. Links (Paperback)

Other Topics
Dua: The Weapon of the Believer by Dr. Abu Ammaar Yasir Qadhi. Links (Paperback)
Bearing True Witness by Dr. Laurence Brown. Links (Harcover, Available Online as well)
Don't Be Sad by Shaykh Aaidh ibn Abdullah al-Qarni. Links (Hardcover
The Ideal Muslim by Shaykh Muhammad Ali Al-Hashimi. Links (Hardcover)
The Ideal Muslimah by Shaykh Muhammad Ali Al-Hashimi. Links (Harcover, Hardcover)
The Dreamer's Handbook by Shaykh Muhammad Al-Jibaly. Links (Hardcover)


 
Sharîah and Fiqh
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Sharîah refers to the Islamic legal constitution as detailed in the Holy Qur'ân and authentic Ahâdîth, while Fiqh refers to human interpretation and application of the laws into our lives.

A Summary of Islamic Jurisprudence by Shaykh Saalih Al-Fawzaan. Links (Hardcover 2 volumes)
The Evolution of Fiqh By Abu Ameenah Bilal Philips. Links (Paperback, Paperback)
The Four Imams: Their Lives, Works and Schools of Thought By Muhammad Abu Zahra. Links (Hardcover, Hardcover)
Minhaj Al-Muslim by Shaykh Abu Bakr Al-Jaza'iry. Links (Hardcover 2 volumes)
Sickness: Regulations and Exhortations by Shaykh Muhammad Al-Jibaly. Links (Hardcover)
Inheritance: Regulations and Exhortations by Shaykh Muhammad Al-Jibaly. Links (Hardcover)
Funerals: Regulations and Exhortations by Shaykh Muhammad Al-Jibaly. Links (Hardcover)
Fatawa Islamiya compiled by M. Abdul-Aziz Al-Musnad. Links (Hardcover 8 volumes)


 
Da'wah
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Da'wah refers to inviting others to Islam and sharing the Islamic message of peace achieved through submission to God with all humanity.

Sacred Freedom: Western Liberalist Ideologies in the Light of Islam by Haneef Oliver. Links (Website)
Islam: The Natural Way by Abdul Wahid Hamid. Links (Paperback)
The First and Final Commandment by Dr. Laurence Brown. Links (Paperback)
In Defense of Islam by Dr. Ali Ataie. Links (Available Online)

 
Beneficial Websites
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http://www.IslamReligion.com
http://www.beconvinced.com
http://www.path-to-peace.com
http://www.load-islam.com
http://www.islamtoday.com
http://www.islamonline.net/english/index.shtml
http://muhammad.islamonline.net/English/index.shtml
http://www.islamicboard.com

The following is written in a language that is intended as an
`Invitation' (Daw'ah) to Christians, who have confused the
concept of "Spirit of Truth" (a Paraclete) with "Holy Spirit".

Moses and Isaiah PROPHESIED the coming of JESUS.
Did Jesus and Isaiah PROPHESY the coming of MUHAMMAD?



To understand the prophecies made by Jesus on the subject, one has to begin with the First Epistle of John, Chapter 2, Verse 1. Here, Jesus Christ is called a "Paraclete" (Parakletos, Advocate, Comforter, Helper) by apostle John. The same term "Paraclete" is used by the apostle in his Gospel, in connection with a portentous prophecy made by Jesus Christ, before the end of his ministry upon this earth, for the coming of "another Paraclete". Prophet Moses also made a similar prophecy, before the end of his ministry, for the coming of his successor. Jesus Christ declared;

"And I will pray the Father, and He will give you another Paraclete, that he may abide with you into the age (to come)."

John 14:16

Note: We often read the verse ending as; "with you for ever". However; "into the age" is the literal translation of the Greek phrase; `eis ton aiona', used by John.

These two verses by John clearly demonstrate that Jesus Christ, while speaking of "another Paraclete", was speaking of the coming of "another male figure" like himself, some time in the future, after his departure. The passage quoted below also confirms that the original concept among the noted Christian scholars and populace, for the "Paraclete" was for the coming of a "male figure", but that concept was later confused with the "Holy Spirit". Here is an extract from the world renowned and distinguished Anchor Bible Volume 29A:

"The word parakletos is peculiar in the NT to the Johnannine literature. In 1John ii1 Jesus is a parakletos (not a title), serving as a heavenly intercessor with the Father. , Christian tradition has identified this figure (Paraclete) as the Holy Spirit, but scholars like Spitta, Delafosse, Windisch, Sasse, Butlmann and Betz have doubted whether this identification is true to the original picture and have suggested that the Paraclete was once an independent salvific figure, later confused with the Holy Spirit." (page 1135).

The Bible tells us that Jesus Christ, besides being a "Messiah" was also a prophet like Moses, by his own admission. Please see John 5:46 and 9:17. Hence to say that the coming of "another Paraclete" was similar to the coming of "another Prophet" like Jesus and Moses, would not be inaccurate. OTOH, the concept of "Holy Spirit" is unequivocally negated by the following verse:

"But I tell you the truth, it is to your advantage that I go away; for if I do not go away, the Paraclete shall not come to you; but if I go, I will send him to you." John 16:7

This verse clearly tells us that the coming of the Paraclete was subject to the departure of Jesus. Whereas, the "Holy Spirit" was already present. It was in existence since the day of the Creation and was hovering upon the surface of the earth (Genesis 1:2). It was also present with the prophets of the Old Testament. The "Holy Spirit" happened to be present at River Jordan when Jesus Christ was being Baptised by John the Baptist, in the early part of his ministry. So, how could Jesus say; "but if I go, I will send Holy Spirit"?

"When the Paraclete comes, whom I will send to you from the Father, that is the Spirit of Truth, who proceeds from the Father, he will bear witness of me." John 15:26

This above verse clears the confusion. The Paraclete is called the "Spirit of Truth" and not the "Holy Spirit". These are two separate terms and two independent entities. The first takes the pronoun "he" being a male figure, whereas, the second one takes the pronoun "it".

"But the Paraclete, the Spirit, whom the Father will send in my name, he will teach you all things, and bring to your remembrance all that I said to you." John 14:26

Note: 1. In the older MSS, Codex Syriacus discovered in 1812 on Mount Sinai by Mrs.Agnes S. Lewis (and Mrs. Bensley), the text of 14:26 reads; "Paraclete, the Spirit"; and not "Paraclete, the Holy Spirit". "The Spirit" is a reference to "the Spirit of Truth" as in 15:26.

2. The word spirit, Greek. `pneu'ma', is of neutral gender and takes pronoun "it". Whereas, in almost all the verses referring to Paraclete quoted above and below, the pronoun used is "he".

3. In 1 John 4:6, the terms "the spirit of truth" and "the spirit of error" are used for the human beings.

4. History records that prophet Muhammad was known for his Truth and Honesty, long before he received the Revelations.

Jesus Christ did indicate what the Paraclete to come will do in his time. Did prophet Muhammad do those things? Let's examine;

1. "But when he, the Spirit of Truth, comes, he will guide you into all the truth; for he will not speak on his own initiative, but whatever he hears, he will speak, " Jn.16:13

Note: The Quran is a compilation of the "Divine Revelations" that were received by prophet Muhammad, over a period of 23 years, through the arch angel Gabriel. The prophet used to recite whatever he used to hear. Prophet's companions used to write down whatever was recited. The Quran does not contain the writings or teachings of or by Muhammad, as often mentioned by some misinformed authors.

2. "He shall glorify me." John 16:14

Note: The Quran glorifies the birth of Jesus through Virgin Mary. The Quran also confirms, Jesus was a Messiah; a Messenger of God; the Spirit from God; the Word of God and the Righteous Prophet.

3. "He shall take mine and shall disclose it to you." Jn.16:14

Note: Muhammad did declare himself a Messenger of God like Abraham, Moses and Jesus.

4. "He will teach you all things." John 14:26

Note: The Quran teaches a way of life. It guides mankind, how to live a pious life socially, politically and spiritually.

5. "He will bring to your remembrance all that I said to you." Jn.14:26

Note: The Quran speaks about the teaching of the righteous Jesus and even quotes him.

6. "He will bear witness of me" John 15:26

Note: The Quran attests the miracles performed by Jesus the Messiah. It also mentions one astonishing miracle performed by Jesus that the Gospel writers have not recorded. The Quran acknowledges that these miracles and signs were performed with the leave of Allah, by His righteous Servant and Messiah Jesus. The same is also attested in the Book of Acts 2:22; 3:13 (NASB).

Prophet Isaiah is considered to be one of the major prophets of the Old Testament. In the Book of Isaiah there are several prophecies about the coming of the Messiah. In chapter 42, Isaiah begins with a prophecy for the coming of prophet Jesus. After verse number nine, God declares through Isaiah, the "new things" that are to "spring forth" in the Land of Kedar.

In the Bible there is only one personality called Kedar. He was the grandson of prophet Abraham, through his son Ishmael (see Gen.25:13). Kedar's descendants had settled in Paran (Syno-Arabian dessert). In the Rabbinic literature Arabia is called the "Land of Kedar". Prophet Muhammad was a descendant of Kedar.

God declares through Isaiah;

"Behold, the former things are come to pass, and the new things do I declare: before they spring forth I tell you of them. `Sing unto the Lord a new song, and his praise from the end of the earth'. Let the wilderness and the cities thereof lift up their voices, the villages that Kedar doth inhabit: let the inhabitants of the rock sing, let them shout from the top of the mountains. Let them give glory unto the Lord, and declare His praise in the inlands." Chapter 42, Verses 9-12.

God did reveal in the Land of Kedar, through prophet Muhammad - a direct descendant of Kedar, a "New Song" - The Qur'an (Koran). This happens to be the only Scripture to be revealed in the language of the Kedarites. The verses of the Qur'an are recited like a poem. Nearly 1.2 billion Muslims, residing all over the world, recite this "new song" and Glorify Allah, in their daily prayers, five times in a day. The initial Revelation came to prophet Muhammad in a cave of Mount Hira near the city of Mecca. There are several mountains near Mecca. During the annual Islamic Pilgrimage called "Hajj", Muslims from all over the world, assemble in Mecca and shout Glory to the Lord from the top of Mount Arafat. The pilgrims continuously give Glory to Allah on their ways, to and from Mecca.

"The Lord shall go forth as a mighty man, he shall stir up jealousy like a man of war: he shall cry, yea, roar; he shall prevail against his enemies." Verse 13.

In the Old Testament the God often speaks "I" will do this, or "I" have done this; whereas, He has chosen human beings like us, to do these jobs. (see 2 Samuel 12:7-12). Muhammad did go forth as a mighty prophet of Allah, did stir up jealousy among the most influential and dominating tribe of the pagan Arabs in Arabia. Finally with a war cry and roar, Muhammad did prevail upon the enemies of Lord - the idolaters, fulfilling the above prophecy.

"I have long time holden my peace; I have been still, and refrained myself, now will I cry like a travailing woman; I will destroy and devour at once." Verse 14.

The prophets that came before Muhammad had all tried with peaceful missions. But, the concept of sharing God's Glory continued to surface again and again, in one way or other. It was with the war cry, through the descendants of Kedar (Arabs), these sinful practices were destroyed and devoured, inside and outside of Arabia. The spread of Islam was swift, wide spread and at once.

"And I will bring the blind by a way they knew not; I will lead them in paths that they have not known; I will make darkness light before them, and crooked things straight. These things I will do unto them, and not forsake them." Verse 16.

It is an undeniable fact that before the advent of Islam, the pagan Arabs were like the blinds. Their religious and social concepts were crooked. The revelation of this "new song" brought them out of that darkness. Earlier, God had not sent any prophet to these people. By sending Muhammad, God fulfilled His above promise and also the following promise to Abraham;

"And also of the son of the bondwoman I will make a nation, because he is thy seed." Genesis 21:13.

Please note the word "also" in above promise. The nations of Judaism and Christianity came out from the descendants of Abraham and Sarah. The nation of Islam came out from the descendants of Abraham and Hagar. Judaism, Christianity and Islam are three children of Abraham by God's Covenants with Abraham.

This also fulfils the following prophecy by Jesus;

"Howbeit when he, the Spirit of Truth, is come, he will guide you into all truth; for he shall not speak of himself; but what soever he shall hear, that shall he speak: and he will show you thing to come." John 16:13

For further details about "the Paraclete" and "the Spirit of Truth" please see Section 1 of this article.

"They shall be turned back, they shall be greatly ashamed, that trust in graven images; they say to the molten images, `Ye are our gods.'" Isaiah 42 Verse 17.

History records that Prophet Muhammad did put the pagan idolaters to great shame when he demolished before them, their 365 idols that were installed in Ka'bah (Mecca), the most respected place of pilgrimage in the whole of Arabia. Today, Ka'bah is the Grand Mosque of Islam. Muslims from all over the world face towards Ka'bah while reciting their daily ritual prayers.

This whole thing really looks like acting among rampant, Queenisha,Pataki and co to me . Why not move it to the entertainment forum. It's really a pity.

Thanks to Allah Subhanahu Wa Ta'ala for these proves. Allah Subhanuhu Wa Ta'ala was said in the Holy Qur'an:

We shall show them our signs in all the religion of the earth and in their own souls, until they clearly see that this is the true. (41:53)

http://www.agnatemoslem.net/iproofs.html

So verily, which of the favours of your lord will you deny? Indeed, this is enough for those who have reasoning.

Ogun ti o koni,abere to. Sufficient is a needle in an inheritance that you are not entitled to.

A question which troubles some people and which is sometimes discussed openly is the following: How can we show kindness, affection, and good treatment to non-Muslims since Allah Ta'ala Himself prohibits Muslims to take non-believers as friends, allies, and supporters in such verses as the following:
"O you who believe, do not take the Jews and Christians as friends; they are the friends (only) of each other. And whoever among you turns to them (for friendship) is certainly one of them; indeed, Allah does not guide the people who do wrong, "
The answer to this is that these verses are not unconditional, to be applied to every Jews, Christian, or non-Muslims. Interpreting them in this manner contradicts the injunctions of the Qur'an which enjoins affection and kindness to the good and peace-loving people of every religion, as well as the verses which permit marriage to the women ot the people of the Book, with all that Allah says concerning marriage- "and He has put love and mercy between you" (30:21)- and the verse concerning the Christians:
", And thou wilt find those who say, 'Surely we are Christians,' to be nearest to them (the Muslims) in affection,
The verses cited above were revealed in connection with those people who were hostile to Islam and made war upon the Muslims. Accordingly, it is not permissible for the Muslims to support or assist them- that is,to be their ally- nor to entrust them with secrets at the expense of his own religion and community. This point is explained in other verses, in which Allah Ta'ala says;
They will spare nothing to ruin you; they yearn for what makes you suffer. Hatred has been expressed by their mouths, but what their hearts conceal is still greater. Thus have We made clear to you the revelations (or signs), if you possess understanding. Ah! You love them, but they do not love you, (3:118-119)
This ayah throws light on the character of such people, who conceal great enmity and hatred against the Muslims in their hearts and whose tongue express some of the effects osf such hostility. With this type of people, friendship and alliance cannot be peritted. Yet in spite of this, the Qur'an did not dismiss the hope that some day there might be a reconciliation; it did not declare utter disappointment in them but encouraged the Muslims to entertain the hope of better circumstances and improved relationship, for in the same surah Allah says;
It may be that Allah will bring about affection between you and those who are your enemies fromaong them. And Allah is All-Powerful, and Allah is Forgiving, Merciful (60:7)
This Qur'anic statement gives the assurance that this bitter host hostility and deep hatred will pass way, as it is also stated in the hadith,
"Hate your enemy mildly; he may become your freind one day."

When we contemplate summarizing the Islamic teachings concerning dealing with non-Muslims,we find that the following two verses of the Qur'an are sufficient,for they provide coprehensive guidelines in this matter.
Says Allah Subhanahu wa Ta'ala:
"Allah does not forbid you,with regard to those who do not fight you on account of your religion nor drive you out of your homes,to treat them with goodness and to be just to them;truly,Allah loves those who are just.Indeed,Allah forbids you (only)with regard to those who fight you on account of religion and drive you out of your homes,and assist (others) in driving you out,that you turn to them (in friendship); and whoever turns to them (in friendship),they are the wrongdoers. (Q60:8-9)
the first of these two verses only calls for justice and fairness indealing with non-Muslims who neither fight Muslims on religious grounds nor drive them out of therir homes-that is,those who are neither at war with,nor hostile to,Muslims-but also urges Muslims to be kind to them.The word Birr or "goodness" which is used in this verse is a very comprehensive term that kindness and generosity which is over and above justice;it is the same word which is used to describe the Muslim's duty to his parents. We have said that this verse calls for justice;as Allah says,"Allah loves those who are just,"
While Islam does not prohibit Muslims to be kind and generous to people of other religions,even if they are idolators and polytheists,it looks upon the people of the book, (i.e Jews and Christians), with special regards.The Qur'an never addresses them without saying,"O People of the book" or O You who have been give the book,"indicating that they were originally people of a revealed religion.For this reason there exists a relationship of mercy and spiritual kinship between them and the Muslims,all having in common the principle of the one true religion sent by Allah through his prophets (peace be on them all).

"Verily,those who disbelieve,it is the same to them whether you(O Muhammed (SAW))warn them or do not warn them,they will not believe.Allah has set a seal on their hearts and on hearing,(i.e are closed from accepting Allah's Guidance),and on thier eyes there is a covering.Theirs will be a great torment.(Q2:6-7)

Well, i believe the young man that needed a nice girl only aired his views as regards wht he needed and i believe since he is also a nairalander he deserves to get what he wants. But all the same what do u need a nice girl considering the fact u ar still a being paid peanuts where you claim to work as an i.t or u wan turn the fine girl to woo woo .Asides that if your boss catch you say dey use the service wey the dey use make money commit fornication bros your own don finish be dat so wait for the right time and environment when everythng will come naturally. Just an advice.