₦airaland Forum

✒ 'Madkhalīs', 'Jāmīs', 'Wahhābīs',
Why Do They Give Ahlus-Sunnah Distasteful Names?
Shaykh Ibn al-'Uthaymeen Raḥimahullāh:
“The oppressive Mushrikeen used to refer to Prophet Ṣallallāhu-'Alaihi Wa Sallam and his Companions with defamatory, slanderous and sarcastic names such as magician, insane, fortune-teller and liar etc,
As the people of knowledge and Eemān are the inheritors of Prophets, they were subjected by the people of innovation and influential speech to the same harm which the Messenger of Allāh Ṣallallāhu-'Alaihi Wa Sallam and his Companions were subjected to by the Mushrikoon, all of these misguided sects refer to the people of Sunnah with the names of slander and sarcasm that Allāh has made them free from, they do this either out of ignorance of the truth, assuming the correctness of what they themselves are upon of falsehood, or they do this from evil intentions trying to alienate Ahlus-Sunnah and to drive people away from them,
And this is from the wisdom of Allāh that He has made for every Prophet and his true Companions, enemies from amongst the evil criminals, who try their best to prevent the truth as much as they can by their corrupt words and actions.”

The great ascetic Shaqîq Al-Balakhî – Allâh have mercy on him – was once asked, “What is the mark of [true] repentance?” He replied, “Continued crying over past sins, deep fear of falling into them again, staying away from bad company, and keeping the company of good people.”
Abû Bakr Al-Daynûrî, Al-Mujâlasah wa Jawâhir Al-‘Ilm article 2645.

The Imām, the Faqeeh, ash-Shaykh Bin Bāz Raḥimahullāh was asked if covering one's 'Awrah (private parts) is a condition for the correctness/validity of the Wuḍū (i.e doing ablution whilst in the bath and wearing clothes afterwards)?

The Shaykh replied: “The Wuḍū is correct, and covering one's private parts is NOT a condition for the validity of the Wuḍū, and Allāh is the Owner of success (at-Tawfeeq).”

OP some of these guys are educated illiterates but worst still they don't want to admit it

repogirl:
Zombie, take your own advice.

Product of failed education sector wehdone. I'm not in your league of childish banter so swerve and learn to stop asking stupid question.

repogirl:
So where is CBN getting money to claim $30 billion Forex reserve?

Receive sense or move to romance session. There are other sources of government revenue despite our over reliance on petrol-dollars

Invest in hydroponics

Only bile filled buffoons wish the President death. God pass dem

'Seeking Help From The Kuffar Against Other Kuffar & Against Transgressive Muslims - Answered by Shaykh Bin Baz Rahimahullah
Shaykh Bin Baz Rahimahullah said, "... Seeking the help of unbelievers to ward off the evil of other unbelievers, aggressive Muslims, or Muslims expected to wage impending aggression is permissible.''
It is authentically reported that the Prophet (peace be upon him) fought using shields he borrowed from Safwan Ibn Umayyah - who was unbeliever at the time - while fighting Thaqif in the Battle of Hunayn.
All the people of Khuza`ah, Muslims and unbelievers, were fighting with the Prophet (peace be upon him) while he (peace be upon him) was fighting against the unbelievers of Quraysh at the day of the Conquest of Makkah. It is authentically reported that the Prophet (peace be upon him) said: "You will make a peace-treaty with the Byzantines and together you will invade another enemy. You will be victorious and take much booty."
This indicates the permissibility of seeking their help in fighting enemies beyond us. What is meant is that it is permissible to defend Muslims and their countries by Muslim or non-Muslim forces.
It is permissible to use their weapons or armies to help Muslims ward off aggression and protect their countries against the evils and intrigues of their enemies.
Allah (Glorified and Exalted be He) says in His Glorious Book: "O you who believe! Take your precautions."
Thus, Allah (Exalted be He) orders us to take our precautions against our enemies.
Allah (Glorified and Exalted be He) says: "And make ready against them all you can of power."
The same ruling applies to whosoever commits aggression against us, even if he was a Muslim or is associated with Islam. If Muslims fear aggression being committed against them, they can also seek the help of anyone whom they can seek their help to protect their countries and the sanctity of Muslims against the aggression or oppression of unbelievers or any aggressor.
Muslims are obliged to support one another and cooperate in righteousness and piety against their enemies.
Yet, if they are still in need of additional help against their enemies or against whosoever - among those belonging to Islam - forms intrigues against them and commits aggression against them, then it is permissible for them to seek the help of whosoever stretches his hand to help and ward off aggression and protect Muslim countries..."
Ref: http://alifta.com , Fataawa Bin Baz, volume 6, The Iraqi invasion is a grave crime
>Side Point 1:
Shaykh Salih ibn Abdul Aziz Aal al-Shaykh has said (speech summarised), "...Tawaalli is allying with the kuffar against the Muslims in war to give the kuffar victory over the Muslims. This alliance is based upon complete love for the kuffars religion or ideology (i.e. democracy, secularism ect) this is major kufr which nullifies a persons islam.
Muwalaat is allying with the kuffar against the Muslims in oder to give them victory over the Muslims. Based upon a wordly benefit like money, power, influence ect. This is a major sin but not kufr in any way.
Isti’anah is seeking assistance from the kuffar instead of Muslims or employing them to do something instead of Muslims in certain situations the scholars have ruled this is halaal and entails no sin..."
Ref: Islamic Principles For The Muslims Attitudes During Fitnah By Shaykh Salih ibn Abdul Aziz Aal al-Shaykh
>Side point 2:
At times allying with the kuffar against Muslims is halaal, at times it is haraam and at times it is major kufr.
Thinking it is always haraam, always halaal or always major kufr is wrong.
Allying with them out of need/necessity against a Muslim force who are or are seeking to harm other Muslims physically is halaal to protect and defend those Muslims from being harmed physically if the Muslims are too weak to defend them Muslims themselves.
Allying with them due to loving the kuffars religion or ideology (democracy ect) is major kufr.
Allying with them due to a wordly benefit is haraam and major sin but not major kufr.
Allying with them due to being forced by the kuffar is halaal as the Muslims in this situation have no choice.

The Danger of saying “Allah knows I did such and such” - By Shaykh Uthaymeen (رحمه الله)...

Question: “What is the ruling on the statement some of the people say: “Allah knows
such and such?”

Shaykh Uthaymeen: The statement: “Allah knows” is a dangerous affair, such that I saw in the books of the Hanafis that whoever says about something “Allah knows”— while the affair is in contrast to what he has said—becomes a disbeliever outside the fold of Islam.

If you say “Allah knows surely I did not do this” while you actually did it, this necessitates that Allah is ignorant of the affair.

(For example if you say) “Allah knows I did not visit so and so” and you visited them, the result is that Allah did not know what happen. And it is known that whoever negates knowledge for Allah has disbelieved.

For this reason As Shafi’i said concerning the Qadariyah: “Argue with them concerning the knowledge (of Allah) if they deny it they have disbelieved and if they affirm it they have been defeated in the argument.”

The statement “Allah knows” if the person says it while the reality is in contrast to what he is saying then that is extremely dangerous, and it is Haram without doubt. But if what he says is correct and the affair is in accordance with what he said then there is no problem with this because he is truthful in his statement, and because Allah has full knowledge of all affairs.

As the Messengers said:

They said: "Our Lord knows that we have been sent to you as Messengers.

(Soorah Yā-Sīn 36:16)

https://www.sahab.net/forums/index.php?showtopic=141376

✒ Translated by Rasheed Ibn Estes Barbee

Via http://mtws.posthaven.com/the-danger-of-saying-allah-knows-i-did-such-and-such-explained-by-shaykh-uthaymeen

So be like that - if Allah wills ...
Al-Hasan al-Basree (d.110H) – rahimahullaah – said:
“If there was a man who reached the first Salaf, then he (this man) was raised up today, he would not recognise anything of Islaam.” The narrator said: Al-Hasan put his hand on his cheek and said. “Except for this Prayer.” Then he said. “So – by Allaah – how is it for the one who lives in this bad time, not having reached the Salafus-Saalih. So he sees an innovator calling to his innovation, and a worldly person calling to the world, but Allaah protects him from that and makes his heart lean towards those Salafus-Saalih, asking about their way, seeking their narrations and following their path. Allaah will recompense him with a greet reward. So be like that – if Allaah wills.”

Where To Put Your Hands After Ruku? Abu Sarah Dr Abdulilah Lahmami hafidhahullah: http://safeshare.tv/v/KAj2SIxfgZE

*Ruling on spreading unverified stories*
by Shaykh Ibn 'Uthaymeen rahimahullaah
Question:
"What is the ruling regarding narrating stories I have heard, but am unaware as to their authenticity, in the path of da’wah to some people, and likewise narrating stories which I know are fabricated (lies)? And what is the ruling regarding narrating a hadeeth whilst I do not know whether it is authentic or weak?"
Answer:
"It is not permissible for a person, a storyteller or one who gives advice, to narrate a hadeeth and attribute it to the Messenger (sal-Allaahu `alayhe wa sallam) whilst he does not know if it is authentic.
And it is (also) not permissible for him to narrate a hadeeth whilst he knows it to be weak.
However, if he narrates a weak hadeeth to reveal it’s weakness and warn the people from it, then that is obligatory.
Likewise, he should not narrate stories which he assumes are worthy (of being narrated) without checking (their authenticity), and he should not narrate stories which he knows are fabricated, because that is being dishonest and deceiving the people.."
Shaykh Ibn 'Uthaymeen, As-Sahwah al-Islaamiyyah, Question 5 [Narrating Unverified Stories In The Path Of Da'wah], Page 105, May 2, 2005
Majmu'ah ibn Sireen

wamiikechukwu:
Where do i find one

Banks and Nigeria Stock Exchange

You Do Not Know What Is In My Heart – Q&A With Shaykh Ahmad Bazmool

First Question:

If a person forbids someone from an evil, the one who is being forbidden from doing this evil says, “You do not know what is in my heart,” or they say “Who are you that you judge me?” So what do you say in regards to this?

Answer:

In the name of Allaah, all praises are for Allaah, and may peace and salutations be upon the one [Muhammad] sent as a mercy to all of mankind and upon his family and all of his companions.

As to proceed: So before answering this question I would like to mention one thing related to your previous statement when you said: “The noble Shaykh Ahmad ibn ‘Umar Baazmool.” I am – may Allaah reward you – a student of knowledge, and I am not amongst the ranks of the major scholars. However, this is from your good thoughts (concerning me); and related to what was said, I would like that our Salafi brothers in Makkah, America and everywhere else, learn the affair of putting people in their proper places. They should not treat the students of knowledge as if they were on the level of the scholars. So I am a student of knowledge, and I ask Allaah – the Mighty and Majestic – to aid me in answering that which you are asking.

So I say – may Allaah bless you – this person who says this type of thing, we say to him that you are upon error, because the Prophet – salla Allaahu alayhi wa sallam – said:

“Whoever from amongst you sees an evil then let him change it with his hands, if he is unable then with his tongue and if he is unable then with his heart, and that is the lowest of faith.” [Muslim]

The point we are referring to in this hadeeth is the statement of the Prophet – salla Allaahu alayhi wa sallam: “Whoever sees.” So the evil which is seen with the eyes has to be stopped with the hand, and this is if a person has an authority and he has the ability to do so. If he is not able to stop it with his hand, he does it with his tongue. So he should say to the person, “this is an error,” “this is haraam,” “this is in opposition to the truth,” etc. This is the first thing.

The second thing is that the statement of this person “You don’t know what is in my heart,” we say just as Hasan al Basree – rahimahullaah – said:

“Eemaan (faith) is not outer decoration, nor mere hope. Rather it is what settles in the heart and what is affirmed by actions. Whoever spoke good and did righteous actions, it will be accepted from him. But whoever spoke good but did wicked actions, it will not be accepted from him.”

So if you have within you something which is good, but your action is erroneous, it is a must that this error be spoken against.

Then, thirdly, we say to these individuals:
we were not commanded to look into what is in the hearts of the people. We were not commanded to ask the people, is this or that in your heart? However, the actual error that was done is rejected and clarified.

The final matter is that we remind you of the hadeeth of the Prophet – salla Allaahu alayhi wa sallam – in which he said:

“Verily the most detested speech to Allaah, the Mighty and Majestic, is that a man says to another man ‘fear Allaah,’ so the (other) man says: ‘Leave me alone!‘”

[In another narration, he says: "Worry about your own self." Al-Albaanee authenticated it in Silsilatul-Ahaadeethis-Saheehah (2598).]

That which is meant by this statement is that he is asking the person not to disapprove of what he does. So I fear that this statement (mentioned in the question) falls under this hadeeth, thus it will be trying to reject those who command the good and forbid the evil. And it is upon the Muslim who fears Allaah, if an evil that he committed is refuted, that he remembers and takes admonition, and that he leaves this evil, and completely stop.

Source:
http://salaf-us-saalih.com/2012/06/06/you-do-not-know-what-is-in-my-heart/

wamiikechukwu:
How can one buy this shares

Contact a stockbroker

Who impregnated Wike? Beer

PRESS RELEASE
JAIZ BANK’S SHARES NOW TRADE ON NIGERIAN STOCK EXCHANGE
Shares of Jaiz Bank Plc have been Listed on the floor of the Nigerian Stock Exchange (NSE) and trading on them commenced Thursday.
The Bank’s Chairman Alhaji (Dr.) Umaru Abdul Mutallab officially rang the NSE’s bell to open the 29,464,249,300 Ordinary Shares to the public. He was supported by its Managing Director/CEO Hassan Usman and other Directors.
The shares have per value of 50 kobo per share with an Introduction price of N1.25. Shareholders of the Bank unanimously endorsed the Listing at an Extra-Ordinary General Meeting in November, 2016.
In his Facts behind the Listing presentation, the CEO Hassan Usman said the paid up capital of the Bank stands at N14.7 billion divided into 29.5 billion Ordinary Shares.
The Listing he believed would promote liquidity for the Bank’s shares, enhance value of the company and increased transparency. It is also in fulfillment of an earlier promise made at inception of the Bank to the shareholders and the public.
“Our listing today, I am sure will elicit public confidence that Non-Interest Banking provides alternative model that will contribute to the socio-economic development of our country,” he said.
On the future outlook of the Bank, the CEO said going by the growth trajectory which averaged 30% per annum, Jaiz Bank’s prospects are bright. The projection for the next five years indicates a gross revenue of N16 billion by 2021and profit before tax of N7.9 billion.
Jaiz Bank commenced operations in 2012 with three branches in Abuja, Kano and Kaduna after it was granted a Regional Operating License from the Central Bank of Nigeria. The branches have since increased to 27 across the country. More branches are scheduled to be opened within the year to extend the services to its growing clientele across the nation.

Let us leave Sought Africans alone before they accuse us stealing their brains. Let every man carry his own cross

A pproaching Okpoko market through thick smog on the back of an okada (motorcycle taxi), the natural reaction is to cover your nose to protect yourself from the dust storm – but the effort is futile.
When a lorry zooms past, kicking up yet another red cloud of dirt, a trader turns the head of a sleeping toddler away from the road, a protective act that is as poignant as it is pointless.
This is a typical day in the southern Nigerian port city of Onitsha – which last year gained notoriety when it was ranked the worst city in the world for the staggering levels of PM10 particulate matter in its air.
Onitsha’s mean annual concentration was recorded at 594 micrograms per cubic metre by the World Health Organization – massively exceeding the WHO’s annual guideline limit for PM10s of
20μg/m3 .
PM10 refers to coarse dust particles between 10 and 2.5 micrometres in diameter, while PM2.5s are even finer and more dangerous when inhaled, settling deep in a person’s lungs. Sources of both include dust storms, gases emitted by vehicles, all types of combustion, and industrial activities such as cement manufacturing, construction, mining and smelting. Onitsha scores highly on most of the above – as do other rapidly growing Nigerian cities such as Kaduna, Aba and Umuahia, all of which also featured in the WHO’s 20 worst offenders for PM10s.
In Onitsha’s very busy Okpoko market, my air quality monitor registers 140 for PM10s and 70 for PM2.5s – all way over recommended healthy levels, but still nothing compared to the readings triggered in other parts of this densely populated commercial and industrial hub.
The entire vicinity of the market is perpetually dusty, as wood-sellers saw lumber into different shapes and sizes. The air here is made worse by all the fine sand particles that fly off the back of trucks as they visit one of the many dredging companies on the bank of the River Niger, just behind the wood market.
One female traffic warden has been working in the same spot here for two days. How does she cope with the dust? “I am just doing my job,” she replies reluctantly. “Dust does not kill people.”
But she is mistaken. According to the United Nations Environment Programme (Unep), around 600,000 deaths throughout Africa every year are associated with air pollution, while an October 2016 report by the Organisation for Economic Co-operation and Development (OECD) suggested that polluted air could be killing 712,000 people prematurely every year across the continent.
The warden’s attitude towards this invisible but deadly threat is widespread among Onitsha’s residents – but not necessarily because they are nonchalant about their health. Most are simply unaware of the issue.
Some say they have more pressing concerns, such as how to feed their family. Others have simply become accustomed to living in a dirty and polluted environment.
Onitsha is grossly polluted – not just in terms of the air quality, but also the solid waste that litters the streets, blocking drainages and canals. With not a single waste bin in sight, heaps of unregulated rubbish dumps occupy roadsides and street corners.
Ikechukwu Obizue, a businessman in the neighbourhood of Nwangene, says residents can only do so much when there is little corresponding effort by the city’s government.
“Onitsha is quite dirty, but the government is not doing anything about it. We do environmental sanitation monthly, but then the city returns to being dirty,” Obizue says. “It is the government’s responsibility to keep the city clean, not the work of the residents – people in this city are too busy hustling to make an income.”
‘We don’t take air pollution seriously’
In Nwangene, my air monitor shows 667μg/m3 for PM10s – a reading in excess of the 594 annual figure that gave Onitsha its title of the world’s most polluted city. What’s more, the smaller and even more dangerous particulate (PM2.5) reading of 290 is far in excess of the WHO’s annual figure of 66.
We are in deep trouble. People will keep dying as stakeholders remain nonchalant
Nelson Aluya
The air quality proves just as bad at Ochanja market, with PM10s registered at 586 micrograms and PM2.5s at 266. Yet in these highly polluted areas, few people show any sign of trying to protect themselves from the threat.
There are only a few air masks in sight. A good number of aluminium and copper recyclers are not wearing masks, even while smelting metal scraps. Worse still, most smelting activities are done in the open, releasing monstrous clouds of smoke into the core of the city.
At one of the few state-approved dump sites on Creek Road, Ikechuckwu works at a smelting workshop. He is sweating profusely as he sits on a pile of ash, taking a break from work. He explains he has been smelting iron for a little over five years – but says not to worry about his health.
“I know how to take care of myself,” he brags. “I am not wearing a nose mask because I don’t need it. I take medicine to cater for my health.”
It is hard to determine to what extent these high concentrations of particles are affecting the residents of Onitsha, since there is no official data – but the
health effects attributed to sustained exposure to PMs, especially PM2.5s, are well proven.
For a state government that can barely manage its waste disposal system, however, regulating its air quality appears a far-fetched aspiration. The now defunct Anambra State Environmental Protection Agency was widely criticised for failing in its responsibility to effectively tackle environmental pollution, and in its place, the Anambra State Waste Management Agency was created – with little effect.
The state’s Ministry of Environment, Beautification and Ecology did not respond to the Guardian’s questions regarding air pollution in Onitsha.
“The major problem is that we don’t take air pollution seriously in
Nigeria ,” says medical practitioner Dr Nelson Aluya. “As the population increases and we become more industrialised, we ought to have active air-monitoring agencies and a federal environmental protection agency. We say they are there – but are they active?”
In truth, air quality monitoring and control is not on the radar of many African governments. Nigeria has a long list of environmental protection laws and regulations that are barely enforced.
“Even in the healthcare sector,” Aluya continues, “there is no standardised care to monitor those who have chronic obstructive pulmonary diseases resulting from exposure to bad air, and no standard procedure in hospitals to check for oxygen levels.
“So you see, we are in deep trouble. If we have not recognised the fact there’s a problem, then how do we solve it? Unfortunately, people will keep dying as stakeholders remain nonchalant.”
https://www.theguardian.com/cities/2017/feb/13/polluted-onitsha-nigeria-perpetual-dust-city-world-worst-air

‘Umar Ibn ‘Abdul ‘Aziz (Rahimahullah) heard that his son bought a ring for 1,000 dirhams, so he wrote a letter to his son, saying:
ﺑﻠﻐﻨﻲ ﺃﻧّﻚ ﺍﺷﺘﺮﻳﺖ ﺧﺎﺗﻤًﺎ ﻭﻓﺼّﻪ ﺑﺄﻟﻒ ﺩﺭﻫﻢ، ﻓﺈﺫﺍ ﺃﺗﺎﻙ ﻛﺘﺎﺑﻲ ﻫﺬﺍ ﻓَﺒِﻊْ ﺍﻟﺨﺎﺗﻢ، ﻭﺃﺷﺒﻊ ﺑﻪ ﺃﻟﻒ ﺑﻄﻦ، ﻭﺍﺗّﺨﺬ ﺧﺎﺗﻤًﺎ ﺑﺪﺭﻫﻤﻴﻦ، ﻭﺍﺟﻌﻞ ﻓﺼّﻪ ﺣﺪﻳﺪًﺍ ﺻﻴﻨﻴًﺎ ﻭﺍﻛﺘُﺐ ﻋﻠﻴﻪ : ﺭﺣِﻢ ﺍﻟﻠﻪ ﺍﻣﺮﺀًﺍ ﻋﺮﻑ ﻗﺪﺭﻩ
“It has reached me that you bought a 1,000 dirham ring, so when this letter reaches you, sell the ring and fill 1000 stomachs (charity) Then buy a ring for 2 dirhams and the inside of it should be of iron and engrave on it the following words: “May Allaah have mercy on the person who knows his limits!”
Source: Madarij As-Salikien”, 2/331

THE SEARCH FOR TYAZPROMEXPORT AND THE NIGERIAN SOCIAL MEDIA YOUTH.

Over the past few weeks a lot of news have made headlines on many 'mediaphere' in Nigeria. One of such news is the imbroglio entwined in the AJAOKUTA steel integrated plant Saga.

A lot of questions have been asked by various sections of Nigerians, most calling on government to re-engage the original builders, and others, who have very little knowledge about the activities surrounding the grounding of the plant, being ignorant or indifferent.

Questions of whether the original builders are still in existence and possessed the requisite wherewithal to complete the project is sadly gaining popularity, whereas a more germane question would have been whether they were willing to still partner Nigeria to complete the project or not, and not of their existence and competence. A little history of the Soviet Union may provide light as to whether this Russian company still exists or not.


Soviet Russia, as Russia before the USSR was known, was a dynasty headed by a Tsar. After the various Russian revolution that occurred between 1905 and 1922 when the Soviet Union was eventually formed, the system of governance slowly metamorphosed to the socialist form. As other states in Russia practiced this system of rule that gave power to the proletariats and her subsequent conquest in neighboring countries and propagation of Socialism, the newly formed USSR, in 1922, grew to a world power with Russia maintaining the capital of the union in Moscow.

Joseph Stalin who ruled from 1924 to 1953 was instrumental to USSR attaining world power as it formed the Eastern bloc then. It is within the period of his rule that most Russian construction companies were formed and industrialization took an astronomical dimension. During the cold war which emerged in 1947 just a little after the World War 2, the drive to gain control of the world politically, economically and socially led to a fight for the influence and control of other countries directly, and by proxy, against the Western bloc who were also forming alliances against the USSR.

This must have led to Russia's interest in steel development at the prompting of Nigeria's 1st Prime Minister, Tafawa Balewa, in the mid-50s and Gen. Gowon's subsequent visit to Russia in the late 60s to consolidate the prime minister's request for the construction of a steel plant. This also informed the decree No.19 that formed the National Steel Development Authority (NSDA) that would later transform to the Ajaokuta Steel Integrated complex decree instituted by Gen.Gowon.

TyazhPromExport(TPE) was founded by Russians in 1957, and as at 1973, via a letter to the Nigerian authority, stated plainly that they were a Russian company. At the disbanding of the USSR in 1991, Russia still maintained the system of governance of socialism while other member countries, mostly controlled via proxy by Russia, that were influenced by the capitalist Western bloc, gained independence and practiced other forms of governance especially Capitalism.

It must be emphasized that most of the companies existed in Russia, and they thrived and even did more businesses from Russia after the dissolution of the union.

Tyazpromexport has built over 90 metallurgical and steel plants the world over and all are working to full capacity. The largest steel plant in India was built by them. They also had one of the largest integrated plant in China built by them. When the Chinese and Indians have problems with their plants they call on the masters- Russians. The question begs, why don't we stick to this masters?

In 2001 when president Obasanjo visited Russia to renegotiate the engagement of the original builders, he didn't think that because the Soviet Union had been disbanded in 1991 there was no need to go to Russia any more, he knew better. But not only did he go there, the original builders came down to Nigeria at the instance of President Putin to undertake due diligence, and also drafted a report within 3 months, a characteristic of an effective and serious business minded company. The rest after that is history. For more on the current state of the TPE, please refer to their site.http://tyazh.ru/en/main/history/.

But for the Altruistic heroics and bravery of Barr. Natasha Akpoti, many Nigerians would not have been this informed about the state of one of Nigeria’s greatest national assets that lies forlorn in waste while we still complained of unemployment and under-development as a result of a certain insignificant group of people who have through their actions and inactions put us in this state of dystopia. Working at full scale, the Plant is able to provide over 10,000 direct jobs and over 500,000 indirect jobs.

One needn’t be a skyrocket scientist or a metallurgical engineer to read and understand plane English used in the various corrupt agreements entered into between grossly incompetent companies (SOLGAS and GIHL) and our corrupt leaders in the past and make intelligent inferences logically as to what our collective efforts should be geared towards in a view to reviving the steel plant. This is called patriotism, a quality Barr. Natasha Akpoti chose to display.

Putting the ASCL for bid is unfortunately only going to lead to her final disintegration and internment. Where is Nitel and her likes put up for privatization today? We know privatization is just one means to hoodwink Nigerians while the company is selfishly handed over to stooges and cronies of corrupt officials.

Furthermore, hoping the TPE will join the bidding process for a company that they had built to 98% as at 1994 is not only wicked but heartless, unpatriotic and self-serving. For a company that was frustrated out of the country, reinvited then further frustrated after they had done due diligence towards resuscitating the steel plant, inviting them for bidding is an insult to their sensibilities.

For all the mind-boggling revelations and patriotism displayed by Barr. Natasha Akpoti through the expendture of energy, resources and time to uncovering some of these conspiracies by government officials under whose watch we had entrusted our national assets, even to the extent of traveling to Russia and meeting with the management of TPE just to ensure Nigerians get firsthand information about the root cause of the inability of their steel giant to produce liquid steel, she deserves a nationalistic honor.

The rest is left for us as a people to decide our fate. With all these revelations and Nigerians are still in the comfort of their homes leaving everything in the hands of God and praying fervently for those involved to be exposed, it appears nothing else can provoke us to demand for answers and seek justice. The youths have been immersed in the world of penury and squalor so much so that a few crumbs and pittance is all that is required to silence them. Little wonder we cower and cringe in disgust, shout and wail our voices out at gatherings in protest, fight and inveigh ourselves on social media when corruption laden cases, having to do with our collective commonwealth, are discussed. Let's take for instance, the over N3B that was recovered in hard currencies in the kaduna home of a former NNPC boss 2 days ago that we have rightly made viral on social media like a blockbuster in Nollywood served to entertain us, what happens afterwards? Recently James Ibori returned from Prison after serving term for plundering our common wealth, we gave him a resounding hero's welcome and even prayed to God to extend his life, possibly to vote for him when he declares interest for the presidency. Nothing irates us any more, we have come to terms with the institutionalization of corruption and impunity in our country and sadly we have children we hope will live a better life after us, am sorry to say they may suffer worse fate if we continue to condone these malfeasances.

Our fate in the next 10 to 20 years is bound to remain the same if the system of governance and the level of impunity continues to be perpetuated and nursed jealously by our collective complacency and ignorance.

Truth234:
Oil output has never been 400,000 bpd. The lowest since this administration came in was 1.4 mbpd.

However, what sustained 170/$ exchange rate wasn't the reserve, it was the looting. Imagine in 2013 when oil prices was $107 a barrel and output was 2 mbpd, just $2 billion was added to the foreign reserve, bringing total reserve to $29 billion.

That was when about $33 billion was generated in oil revenue, what happened to the rest? Looted, shared and find it way back into the economy through luxury consumer spending, investment in real estates, extravagance life styles and of course olosho enjoy too. I wrote an article called Nigeria: A nation that thrive on loots. It details everything.

But under the current administration foreign reserve is $28.9 billion. A period when oil prices has been averaging $33 a barrel for the past 12 months and plunged to 25 year low in Feb 2016 to trade at 26 a barrel. All this was achieved with 1.4 mbpd output.

Please provide me a link to this Nigeria: A nation that thrive on loots.

How to Deal with Tapes and Books of Deviants
Translated by Abu Sumayyah Aqeel Walker

Question: What is the truthful statement concerning reading the books of the innovators and listening to their tapes?

Answer: It is not permissible to read the books of the innovators or listen to their tapes, except for whoever wants to refute them and explain their deviance.

In reference to the person who is just beginning (in studying), and the student of knowledge, and the common person, or the person who only reads for the sake of seeing what's there, and not for the sake of refutation and explaining the situation of these (deviant books), then for this person it is not permissible for him to read these books. This is because they might have an effect on his heart1 and cause confusion for him, and thus he will be affected by their evil. Therefore, it is not permissible to read the books of the people of misguidance, except for the people who are specialists from the people of knowledge, in order to refute these books and warn against them.

___________________________________

1 Footnote by Shaikh Jamaal Al-Haarithee: Indeed the narrations from the Salaf regarding warning against the people of desires and innovations are too numerous to deny (Mutawaatir). So here are some of these narrations which we present to you, O my brother who is seeking the truth:

Abu Qulaabah said, "Do not sit with them - the people of innovations - and do not mix with them, for verily I do not feel safe from them immersing you all in their misguidance, or they will confuse you concerning much of what you know." (Al-Laalikaa'ee, 1/134, and the book Al-Bida' wan-Nahy 'anhaa, pg. 55, and the book Al-I'tisaam by Ash-Shaatibee, 1/172.)

Ibraaheem An-Nakha'ee said, "Do not sit with the people of innovations and do not speak to them, for verily I fear that your hearts will turn apostate." (Al-Bida' wan-Nahy 'anhaa, pg. 56, and Al-I'tisaam, 1/172.)

Abu Qulaabah said, "O Ayyub - As-Sakhtiyaanee - do not allow the people of desires any of your listening (i.e. don't listen to them at all)." (Al-Laalikaa'ee, 1/134.)

And Al-Fudhayl bin 'Iyyaadh said, "If you see an innovator on the road, then take another road." (Al-Ibaanah, 2/475.)

And Abu Zar'ah was asked about Al-Haarith bin Asad Al-Muhaasibee and his books, so he said to the questioner, "Beware of these books. These are books of innovations and deviances. You must stick to the old way (i.e. the way of the Salaf)." It was also said to him, "In these books is a good lesson." So he replied, "Whoever does not have a good lesson in the Book of Allaah, then there is no good lesson for him in these books." Then he said, "How quick the people rush to the innovations." (At-Tahtheeb, 2/117, and Taareekh Baghdad, 8/215.)

Al-Imaam Ahmad said a harsh statement regarding Al-Muhaasibee when he was asked about him, and from that which he said to the questioner was, "Do not be deceived by the hanging of his head (i.e. in piety), for verily he is an evil man... don't speak to him and there should be no respecting him... and we do not turn a blind eye to him." (See the narration in its entirety in Haashiyah, no. 49, pg. 30.)

So this is the Manhaj (methodology) of the Salaf in dealing with the people of innovations, and their (the Salaf's) position in regards to their books and listening to their speech, so measure this in comparison to their tapes (i.e. listening to them).

O how serious this is. Will our youth comprehend this Manhaj (methodology), and avoid the tapes and books of the people of innovations and desires in this time of ours?

Al-'Allaamah Saalih Al-Fawzaan bin 'Abdillaah Al-Fawzaan

Source: Al-Ajwibatul-Mufeedah 'an As'ilatil-Manaahij il-Jadeedah, pp. 78-79, question no. 39.

Translated by Aqeel Walker

The scholars of the Standing Committee for Issuing Fatwas were asked: What is the ruling on watching sports tournaments such as the World Cup and so on?
They replied: "Football matches that are played for money and similar prizes are haraam, because that is gambling. It is not permissible to accept a prize except in things that sharee‘ah has deemed permissible, namely racing horses and camels, and competing in archery. Based on that, going to matches is haraam and so is watching them [on TV], for the one who knows that they are being played for a prize, because going to them implies approval of them.
But if the match is not for a prize and does not distract one from what Allah has enjoined, such as prayer and the like, and it does not involve anything that is contrary to sharee‘ah, such as uncovering ‘awrahs, mixing of men and women or musical instruments, there is nothing wrong with that or with watching it".
(Fataawa al-Lajnah al-Daa’imah, 15/238)

A Biography of Shaykh Muhammad Amaan Al-Jaamee Scholar from Ethiopia

May Allah have mercy on him.

In the Name of Allaah, the Most Gracious, the Ever Merciful…

The great scholar, the imaam, Aboo Ahmad Muhammad Amaan ibn ‘Alee was originally from a village in Ethiopia called Taghaa Taab near or within the Harar region of Ethiopia, about 100 miles west of the Somali border. His family name, al-Jaamee, is an ascription to an Ethiopian village named Jaamaa.

He was born in the Hijri year of 1349 amidst local political turmoil and tribal feuds. He began studying the Arabic Language from Shaykh Muhammad Ameen al-Hararee in Taghaa Taab. There he also completed memorizing the Quran and began studying the locally favored Shaafi’ee math-hab. He made his way to nearby villages to seek knowledge, and then nearby cities, into Somalia, and then across the Gulf of Aden into Yemen. He traveled impoverished, once spending his only amount of money on a single book. He eventually ventured north on foot, and offered the rites of Hajj in the year 1369.

After Hajj, he remained in Makkah, seeking knowledge at the study circles of the Sacred Haram Mosque at the Ka’bah. There, against the advice of some of his previous teachers, he reluctantly read the book, Al-Usool ath-Thalaathah of Shaykh Muhammad ibn ‘Abdil-Wahhaab (may Allaah have Mercy on him), through which Allaah guided him to abandon the innovations of the Soofee-Ash’aree cults that influenced his earlier studies. He then enrolled in Daar al-Arqam in Makkah, along with the likes of another future scholar, Shaykh Yahyaa ibn ‘Uthmaan al-Mudarris. Daar al-Arqam later became known as Daar al-Hadeeth.

In Makkah, he studied under the great scholar, Shaykh ‘Abdul-’Azeez ibn Baaz (may Allaah have Mercy on him), whom he accompanied back to Riyadh in the early 1370′s, to attend the new academic institute there, along with other future scholars, such as Shaykh ‘Abdul-Muhsin Al-’Abbaad (may Allaah preserve him). After completing the Secondary program there, he joined Riyadh’s College of Sharee’ah in 1374.

During his years in Riyadh, he benefited from the Muftee of that era, the great scholar, Shaykh Muhammad bin Ibraaheem (may Allaah have Mercy on him). He also studied under the great scholar of Tafseer, Shaykh Muhammad Al-Ameen Ash-Shinqeetee (may Allaah have Mercy on him), as well as the great scholar of Hadeeth, Shaykh Hammaad Al-Ansaaree (may Allaah have Mercy on him). He was also influenced by other great scholars, like Shaykh ‘Abdur-Razzaaq ‘Afeefee, Shaykh ‘Abdur-Rahmaan bin Naasir As-Sa’dee (through correspondence), Shaykh Muhammad Khaleel Haraas, and Shaykh ‘Abdullaah Al-Qar’aawee (may Allaah have Mercy on all of them).

In 1377, after the death of the great scholar, Shaykh Haafith al-Hakamee (may Allaah have Mercy on him), who had headed the Academic Institute of Saamitah in southern Saudi Arabia, Shaykh Ibn Baaz appointed Muhammad Amaan to relocate there as the new head of the institute. He continued teaching there until 1381, when he was selected to be among the first group of instructors at the newly founded Islaamic University of Al-Madeenah, alongside a number of widely recognized major scholars of the era. As a representative of the university, Shaykh Muhammad Amaan traveled extensively in missionary work, both inside Saudi Arabia and abroad.

Highly recognized for his dedication to the Sunnah, he was appointed as the very first chairman of the new College of Hadeeth at the Islaamic University in the year 1397. He was also assigned teaching positions at the Prophet’s Masjid, Qubaa’ Masjid, and other masjids around the city of al-Madeenah. During his time as Chairman of the College of Hadeeth, he submitted his thesis about the Attributes of Allaah to Cairo University in the year 1403, for which he was awarded his doctorate degree.

The greatest scholars of this era loved this upright Salafee scholar and recommend him. His personal teacher, Shaykh ‘Abdul-’Azeez ibn Baaz (may Allaah have Mercy on him), who outlived him by four years, said, “I know him as a person of knowledge, virtue, good creed, and diligence in calling to Allaah and warning against innovations and false teaching…”

Shaykh Saalih al-Fowzaan (may Allaah preserve him) said:

“Students and highly accredited teachers are many, but only a few of them truly benefit themselves and others. Shaykh Muhammad Amaan al-Jaamee was one of those select few scholars who put their knowledge and efforts to serve the Muslims and guide them by calling them to Allaah with insight. This was through classes he would give while at the Islamic University and at the Prophet’s Masjid, as well as during his travels inside the Kingdom and abroad. He would call to Allaah’s Oneness and spread the correct creed. He would direct the youth of the Ummah towards the methodology of righteous Salaf (early scholars), while warning them about destructive principles and deviant calls. Whoever did not know him personally should get to know him through his beneficial books and numerous tapes, which contain a massive amount of abundant knowledge and plentiful benefit…”

Shaykh Rabee’ ibn Haadee al-Madkhalee (may Allaah preserve him) said:

“I only knew Shaykh Muhammad Amaan to be a believing man of towheed, a Salafee of clear understanding, well versed in the sciences of the Islaamic Creed. I have seen no one better than him in presenting and explaining the creed. He taught us [the books] Al-Waasitiyyah and Al-Hamawiyyah in secondary school. I have never seen anyone more virtuous or skilled at educating the students than this man. We knew him to have good manners, humility, and dignity, manners which his students learned from him…”

The large body of his students who went on to become highly reliable scholars of today also testifies to the knowledge and sincerity of Shaykh Muhammad Amaan. The following are from the more notable of today’s scholars who learned from him:

Shaykh Zayd ibn Haadee al-Madkhalee
Shaykh Bakr ibn ‘Abdillaah Aboo Zayd
Shaykh Rabee’ ibn Haadee al-Madkhalee
Shaykh ‘Alee ibn Naasir al-Faqeehee
Shaykh Saalih ibn Sa’d as-Suhaymee
May Allaah have Mercy on those who have passed, and may He preserve those who remain.

Shaykh Muhammad Amaan also left behind a heritage of writings and recorded classes, some examples of which follow:

As-Sifaat al-Elaahiyyah (The Divine Attributes), his doctoral thesis
The Status of the Sunnah in Islaamic Legislation (book)
A Compilation of Writings in Creed and Sunnah
Explanation of Kitaab at-Towheed (recorded classes)
Explanation of al-Qawaa’id al-Muthlaa (recorded classes)
Two explanations of al-’Aqeedah al-Waasitiyyah (recorded classes)
Explanation of the 40 Hadeeth of an-Nawawee (recorded classes)
Explanation of ‘Umdat al-Ahkaam (recorded classes)
Explanation of Nayl al-Owtaar (recorded classes)
Shaykh Muhammad Amaan was a man of obvious sincerity, shining in his personal character, and ingrained in his teachings and writings of and sound refutations of falsehood. He was a man devoted to advising the Muslims on every level he could reach them. He did not socialize much, but his interactions with the people were limited to benefitting and providing benefit. He was also cautious and chose his words wisely. He would not allow anyone to backbite in his presence, nor would he permit anyone to gossip or talk about people’s defects.

He was kind and gentle when people would regret speaking ill of him. After a lecture in Riyadh in 1412, when someone falsely accused him of allowing ribaa (interest), he said, “May Allaah excuse him, whether he honestly misunderstood or had ill intentions. I ask Allaah not to punish anyone because of me, as I only work to rectify matters.” He would pardon anyone who sought to apologize. May Allaah be gracious with him.

While he socialized rarely, Shaykh Muhammad Amaan would use his money, status, and free time to assist his students who needed his help. In fact, in 1374 when he first assumed a teaching position in Riyadh, he continued to sleep in the masjid, and he would give his entire salary away in charity, saying, “I don’t need it.” He only began to take some of it for his family once he was married. This lifestyle rightfully earned him the love of Allaah’s servants. One sign of the love Allaah placed in the hearts of his students for him is that when he left to teach at the Islaamic University of al-Madeenah in 1381, all of his students from Saamitah followed him there to enroll.

Shaykh Muhammad Amaan battled serious illnesses in the latter part of his life and was bedridden during his last year. Before he passed, he gathered his family together, advised them, and reminded them to be conscious of Allaah, maintain family ties, and to be steadfast upon the Salafee creed. “The creed, the creed,” he would repeatedly say. The last thing he said was the testimony that he lived and died for: “There is no deity deserving of worship other than Allaah, and Muhammad is the Messenger of Allaah.”

Shaykh Muhammad Amaan died on Wednesday, the 26th of Sha’baan, 1416, leaving behind two wives and 18 children. May Allaah have Mercy on him and bless his family and students.

Written by: Moosaa Richardson

Courtesy of Bakkah.netu

FOCUS NIGERIA With Gbenga Aruleba featuring explosive reveals on Ajaokuta Steel by Barr. Natasha Akpoti and Revive Ajaokuta Convener Dr. Arome Okeme will repeat on Friday February 3 at 10.00am on AIT. Don't miss it!


https://www.youtube.com/watch?v=N9DPXDmLm1Q

Q. WHAT ARE THE TYPES OF TAWHID (MONOTHEISM) AND WHAT IS THE DEFINITION OF EACH TYPE?

A. There are three types of Tawhid:

1. Tawhid-ul-Rububiyyah (Oneness of Allah’s Lordship),
2. Tawhid-ul-Uluhiyyah (Oneness of Worship) and
3.Tawhid-ul-Asma’ wal-Sifat (Oneness of Allah’s Names and Attributes).

1. Tawhid-ul-Rububiyyah is testifying that Allah alone is the Creator, the Sustainer, the Giver and the Taker of life, and the Controller of all affairs in the dominion of the heavens and the earth. It also means attributing Governance and Legislation only to Allah, through sending His Messengers and revelation of His Books. Allah says (what means): "Surely, His is the Creation and Commandment. Blessed is Allâh, the Lord of the ‘Alamîn (mankind, jinn and all that exists)!" (Surah Al-A‘raf, 7: 54).

2. Tawhid-ul-Uluhiyyah is the worship of Allah alone; nothing else is to be worshipped, invoked, or sought for help. Vows and sacrificial animals must be dedicated exclusively to Him. Allah states: Say (O Muhammad صلى الله عليه وسلم): "Verily, my Salât (prayer), my sacrifice, my living, and my dying are for Allâh, the Lord of the ‘Alamîn (mankind, jinn and all that exists). "He has no partner. And of this I have been commanded, and I am the first of the Muslims." (Surah Al-An‘am, 6: 162-163). He also states: Therefore turn in prayer to your Lord and sacrifice (to Him only). (Surah Al-Kawthar, 108: 2).

3. Tawhid-ul-Asma’ wal-Sifat means describing Allah the way He has described Himself, and the way His Messenger (peace be upon him) described Him; and naming Allah with the Names that He has named Himself with, and His Messenger (peace be upon him) named Him with in the Sahih (authentic) Hadiths, without Tashbih (comparison), Tamthil (likening Allah’s Attributes to those of His Creation), Ta’wil (allegorical interpretation) or Ta‘til (denial of Allah’s Attributes).
There is nothing like Him; and He is the All-Hearer, the All-Seer. (Surah Al-Shura, 42: 11).

May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions.

The Permanent Committee for Scholarly Research and Ifta'

http://www.alifta.net/Search/ResultDetails.aspx?languagename=en&lang=en&view=result&fatwaNum=&FatwaNumID=&ID=2&searchScope=7&SearchScopeLevels1=&SearchScopeLevels2=&highLight=1&SearchType=exact&SearchMoesar=false&bookID=&LeftVal=0&RightVal=0&simple=&SearchCriteria=allwords&PagePath=&siteSection=1&searchkeyword=116097119104105100#firstKeyWordFound

The concession of Itakpe Iron Ore Company to the Indians is a fraudulent act which shouldn't be condone by any sane Nigerian because the Indians are fronts for some big men in Nigeria who doesn't mean well for Nigeria and its future.

Lanretoye:
ajaokuta can never revive unless it is sold to lagos state govt.

You think Nigeria starts and ends in Lagos right? It is your type that is making Nigeria remaining backward because all you care for is your short-term gains at the expense of long-term gains. Ajaokuta revival should be a concern for all Nigerians and it shouldn't be that it will only become functional when it's been sold to Lagos government.