₦airaland Forum

This is laughable and salient prayer points really.

slivertongue:
Dear CORONA VIRUS,

I want to beg you in the name of Jesus, please don't listen to the empty boasts of our Nigeria leaders. Our leaders don't know what they are saying. How can they say they are ready and prepared for you?
Abeg Sir, na lie, na slip of tongue. Just yesterday they said they have voted N680m to prepare for you, just imagine!! How much is that?
Sir, Look at how your Younger brother, Lassa Fever, is dealing with our people, your brother is already in 28 states of Nigeria unstoppable talk less of you.
Dear CORONA VIRUS, your birth place, China, with all her sophistications couldn't withstand your anger.
*China is overwhelmed,
*WHO is overwhelmed,
*Advanced countries are scared,
*Nigeria is boasting.
(Snails do not attend a meeting of Animals with horns).
Please in the name of Jesus ������, don't come here, we can't handle you, we don't have the money, we don't have any hospital, no Power, we don't even have hand gloves and nose masks, our Doctors are afraid of you.
Our Government is joke.

Thank you sir,
God bless you.

You can say that again.

Hoyindarmolar:
I still cant think of any way which this thread has helped society at large

That's pretty unbecoming of a royal father.

Like seriously?
I never knew that his wife has left him ooo

NaijaRoyalty:
Oshiomhole Baba werey, ever since his wife left him his brain been malfunctioning.

Na person say make your deputy candidate get plenty names?

You have apparently been stripped off your principle, ethics and discipline.
You lack command and control.
Free yourself and redeem your image.

That would not bring back victory to their party.
Rather, public funds shall be used to replace, repair and renovate the destroyed properties.

That would add salt to their injury.
Yeye APC's miscreants causing unnecessary havoc.

Error of inconsistency by Degi cost David Lyon the number one office in Bayelsa.
What a bad luck!

Valentine is not meant for us (Muslims) as it's evident that, sins and immoralities of all sorts are exemplified by its celebration.

Alihamdulillah for Islam.

�

*141#

Olam09:
please give me the ussd code

Eyaaa as this is not meant to be a reality.

How will Goodluck Jonathan be feeling following the recent Supreme Court judgement?

How will Goodluck Jonathan be feeling following the recent Supreme Court judgement?

How will Goodluck Jonathan be feeling following the recent Supreme Court judgement?

What a luck!

May the heavenly breakthrough and joy befall on us when all hope seems lost and dwindling.

I say NO to valentine

Sai Buhari!

Is a welcome development. The way some folks dress these days is disgusting.

Let him be and his partner in crime be thoroughly penalized.

Nigeria jagajaga.

Aameen

AntiChristian:
We ask Allah to forgive us our past and
keep us on the straight path.

May we all end in al-islam with tawheed.

The unsustained Lord of the universe disappointed the Almighty US for its prediction on the dissolution of Nigeria as a one and United country by 2015.
The same Lord is still on the throne and will ultimately disappoint you as well come 2025 when Nigeria shall be more United ever than before.

Can you reconcile a fragmented party?

When the news of death in the family reaches the relatives and friends, the first thing that they should say is the following Quranic verse (2:156): "Inna lillahi wa inna ilayhi raji'un (Truly! To Allah we belong and truly, to Him we shall return)." In the case of the husband or wife, they should add:" (O Allah grant me refuge in my affliction and replace her (or him) with someone better).

Once the person expires, the relatives and those present are obliged to perform particular services for him or her. The eyes of the dead person should be closed and some prayers should be made for him, based on the tradition of the Prophet. After this, the body of the deceased should be covered with a sheet of cloth large enough to cover the whole body. The burial should then be hastened as it is not permissible for Muslims to delay the burial in order for the maximum number of relatives to see the deceased, as is common practice among other communities. Once death is evident, the body should be prepared and taken out of the house for prayer and burial as soon as possible. In this way, contact with the dead body is minimized, which keeps the grief and hurt of seeing the dead down to a minimum. Abu Hurayrah related that the Prophet said "Hasten the funeral rites." (Collected in all six major books of hadith; Sahih Al-Bukhari vol. 2, p. 225, #401; Sahih Muslim, vol. 2, p. 448, #2059; Sunan Abu Dawud, vol. 2, pp. 897-8, #3153; Sunan Ibn Majah, vol. 2, p. 383, #1477; Mishkat al-Masabih, vol. 1, p.338)

Those present and the relatives of the deceased are allowed to cry for a maximum period of three (3) days. Abdullah ibn Jafar narrated that the prophet delayed coming to visit Jafar’s family 'for three days after his death', then he came to them and said, "Do not cry for my brother after today." (Abu Dawud, vol. 3, p. 1165, #4180)

Relatives of the deceased are obliged to be patient, practice self restraint, and gracefully accept Allah's decree, because Allah has already promised mankind that He would test them: see Quran 2:155

Women are required to avoid all forms of beautification as a sign of mourning for their husbands, children or relatives. This does not contradict the recommendations for patience, as long as the mourning does not exceed three days for her child or relative and four months and ten days for her husband.

It is forbidden to make a big affair about announcing anyone's death, such as proclaiming it from the minarets of the mosques, announcing it in the market streets, etc. However, a calmly expressed general announcement is allowed, based on the Prophet's practice.

The custom of organizing gatherings in the home, at the grave or in the masjid to give condolences to the family of the deceased is against the Sunnah of the Companions of the Prophet.

Imam ash-Shafi'i said, "I dislike gatherings, even if there is no wailing or crying. For it only renews the (family's feelings of) sorrow and puts burdens on their food supplies." (Al-Umm, vol. 1, p. 248).

The obligation placed on the family of the dead person to prepare food for gatherings is incorrect. Furthermore, it contradicts the Prophet's explicit instructions to relatives, friends and neighbors to send food to the bereaved family. (Al-Bukhari, vol. 7, p. 401, #593; Muslim, vol. 4, p. 1202, #5491. Collected by At-Tirmidhi, Abu Dawud and Ibn Majah (Sunan Ibn Majah, vol. 2, p. 455, #1610) and authenticated in Sahih Sunan Ibn Majah, vol. 1, p. 268, #1306)

This last injunction is the crux of this sermon. Today, we Moslems have gone against the tradition and we are all guilty of this infraction. To all intents and purposes, we have exceeded the limits. Only Allah will forgive us. What we now term ‘celebration of life’ of the dead is nothing short of burnishing of our individual and collective ego. My late father once told us that ‘we do not celebrate death as we celebrate birth’. Unfortunately we are lost in the art of personal egoistic practice. ‘My burial is bigger than yours’ is now the order of the day. Even our Islamic clerics who should know and offer their ‘fatwa’ on such practice are present at such gatherings, sometimes struggling for take-away food and gift packs. It has become a veritable avenue for the clerics to make quick money. Hence, rather than taking food to the bereaved, we now task the bereaved to hire caterer to make exotic food to entertain us. Ply us with wines and spirits and provide musicians to entertain us. In a spate of seven days a situation of loss, grieve and bereavement suddenly transforms into one of merriment and jollification. Even the animals we watch on the Geographic Channel do not exhibit such lack of compassion and bestiality.

FIDAU is an Arabic word which means 'Redemption' in English language. Yet, the concept of redemption is alien to Islam.

It is very common in the Yoruba Muslim society where people wrongly use the word FIDAU to mean praying for the deceased. This is mostly done on 8th day of the person's demise or generally celebrated on the 40th day of the deceased. Obviously this is an innovation to Islam. Islam or the Prophet (SAW) never had this kind of prayer or celebration for a deceased Muslim in such style or manner. When Abu Bakre died no one made a special prayer, even though he was the best of the Companions. The same was when Umar was killed, neither did people gather to pray or read the Quran for him. Uthman and Ali were killed and the people did not gather after a specific time to pray for them, ask mercy for them or prepare food for sympathizers. It is, however, recommended for the relatives or neighbors of the deceased to prepare food for the deceased's family and to send that food to them. This is similar to what the Prophet did when the news of Jafar's death came to him. He said to his family, "Prepare food for the family of Jafar as something has occurred to them that is preoccupying them."'

Mourning according to the Sunnah is only for 3 days. The Sunnah concerning this is that one should offer condolences to the bereaved family and leave. Ahmad and many other Hanafi scholars also hold this opinion. The Shariah has outlined that when someone passes away it is permissible to do acts of charity on his behalf and to make dua and Istighfar for him. However, for this, the Shariah has not made specific days, months or dates, and has not fixed specific timings for such acts. Therefore, scholars have stated that to make such specification of a ‘3 days’, ’40 days’ or ‘yearly’ and to practice such observances is ‘Bid’ah’, and a repulsive innovation.

Early Hanafi scholars, however, held the view that there is nothing wrong in holding a gathering at places other than mosques for (3) THREE DAYS of condolence, so long as one does nothing prohibited. The practices of some people nowadays, such as gathering for condolences, setting up tents, spreading carpets, selection of 'aso-ebi', and incurring a lot of expenses out of arrogance, frivolities and show off are all despicable innovations that are forbidden and must be avoided, especially when most of these acts are contradictory to the teachings of the Quran and Sunnah and are vestiges of pre-Islamic customs of Jahiliyyah.

In essence, what people do after the death of their parents, wives or husbands, sons or daughters in terms of inviting friends and relations on the third, seventh and fortieth days to offer some ‘special prayers’ for the deceased as ransom or fidau due to his or her lapses, remains an innovation or Bid’ah.

The prayer is inconsequential in changing the past of the dead. Allah will never accept a ransom from the families, friends and relations of a dead person if he or she did not pay his or her right dues to Allah when alive. No compensations or substitute for bad work done while alive, instead of a good one later.

In fact, the special fidau prayers which people consider as Islamic, is really not Islamic in any way! It is a waste of money, time and above all null and void effort in a wrong direction. The Quran forewarns, thus: “That man can have nothing but what He strives for; That (the fruit of) His striving will soon come In sight.”(Quran 53: 39-40). That is to say, if the dead was righteous while alive, to him or her his or her credit! The next verse brings that out clearly: “Whoever works any act of righteousness and has Faith; His endeavor will not be rejected: We shall record it In His favor”.(Quran 21:94)

Similarly, Allah has given us an expansive liberty and freedom to choose to do good or bad while alive. Why after series of warnings and admonishing, and the flinging of several chances for repentance, can such a careless person be granted any compassion by proxy, and free of charge? Our chances of repentance are only during our life time. When we pass away, the chances become quiescent, dormant and frozen forever! There can be no repentance by proxy, because it is impossible for an empty sack to stand erect!

Lastly, we need to know that practicing (Bid’ah) innovation is a SIN in Islam as the Al-Hadith (Sahih Muslim) tells us: “Every innovation is a misguidance and every misguidance goes to Hell fire.” This is the Islamic way! May Allah grant us perfect understanding of Islam, Ameen. Hihdna siratlmutaqm: May Allah guide and direct us to the right path. May Allah forgive our trespasses; Ameen!

As written by Babatunde Jose

From Allah we come and to Him we shall all return.

May God preserve him for the right course.

It's worst now, but things shall be worse for the future generations.
Pregnant at 13 for 10 years old boy, what a nasty and sorry occurrence!
Family are lacking in moral values

Abacha really looted the national Treasury as if Nigeria was to fizzle out in the last millennium.

What is the meaning of khuffayn (leather socks) and jawarab (socks)?
All praise is due to Allah, and I invoke peace and blessings upon our Prophet Muhammad, and upon all of his Companions.

The meaning of the khuffayn is that which is worn upon the foot being made of leather and it's likes. The meaning of jawarab is that which is worn on the foot being made of cotton and it's likes, and it is what is referred to commonly as shurrab (socks, stockings).

What is the ruling of wiping on the khuffayn and jawarab, and what is the evidence for that from the Book and Sunnah?
The wiping is a sunnah which has come to us from the Messenger sallallahu 'alayhi wa sallam, and it is better for the one wearing them to wipe over them, rather than taking them off to wash his feet.

The evidence for this is the hadith of Al-Mughirah bin Shu'bah radiallahu 'anhu who said that the Prophet sallallahu 'alayhi wa sallam made wudhu. Al-Mughirah said, "I moved to remove his khuffayn and he said,'Leave them, for indeed my feet were in a state of purity when I wore them.' So he wiped over them."

The legislation of wiping over the khuffayn is established in the Book of Allah and the Sunnah of Messenger of Allah sallallahu 'alayhi wa sallam. As for it's legislation in the Book, then it lies in the verse, "O you who believe, when you stand for prayer, wash you faces and hands up to the elbows, and wipe your heads and feet up to the ankles."

There are two correct ways of reciting the saying of Allah (wa arjulikum) 'and your feet' having reached us from the Messenger of Allah sallallahu 'alayhi wa sallam:

Reciting it as 'wa arjulakum' with a fatha on the lam, hence linking it in meaning to 'wa wujuhakum' ('and your faces'), i.e. wash the feet.
Reciting it as 'wa arjulikum' with a kasra on the lam, hence linking it in meaning to 'bi ru'usikum' ('your heads'), i.e. wipe the feet.
And that which explains when one should wipe the feet and when one should wash them is the sunnah, for the Messenger sallallahu 'alayhi wa sallam used to wash his feet when they were uncovered, and wipe over them when they were covered by khuffayn.

As for it's legislation in the sunnah, the sunnah is mutawatir from the Messenger of Allah sallallahu 'alayhi wa sallam in this sunnah. Imam Ahmad said, "There is no aversion in my heart to wiping. There are forty ahadeeth with regards to it from the Messenger of Allah sallallahu 'alayhi wa sallam and his Companions", and the saying of the poet:

"From those that are mutawatir is the hadith 'the one who lies ... ',
and 'the one who builds a house for the sake of Allah, and hopes for the reward',
and the Sight, the Intercession and the Pond,
and the wiping over the socks, and ... "

So this is the evidence from the Book of Allah, and the sunnah of His Messenger sallallahu 'alayhi wa sallam.

What are the authentic, established conditions for wiping over the socks and what are their evidences?
There are four conditions:

That he be in a state of purity when he wore them. And the evidence for this is his sallallahu 'alayhi wa sallam saying to Mughirah, "Leave them, for indeed my feet were in a state of purity when I wore them."
That the khuffayn or jawarab be pure and clean. If they have filth on them then it is not permissible to wipe over them. And the evidence for this is that the Messenger of Allah sallallahu 'alayhi wa sallam prayed with his Companions one day in shoes, and during the prayer he removed them. Then afterwards he informed his Companions that this was because Jibril had informed him that they had filth or dirt on them. And this indicates that the prayer is not acceptable when there is something in it which is impure, and because when the wiper wipes over the filth it sullies him also, and then he is also not in a state of purity.
That he wipes over them when he is in a state of minor impurity, not when he is junub or in any state that necessitates the ghusl. And the evidence for that is the hadith of Safwan ibn Asal radiallahu 'anhu who said, "The Messenger of Allah sallallahu 'alayhi wa sallam ordered us not to remove our socks for three days and nights when we were on a journey except if we were junub, but not from excretion, urination or sleep." So the condition is set that the wiping is only for minor impurity, not for the major impurity due to this hadith.
That the wiping be for the period determined by the Shari'ah, and that is a day and a night for one who is resident, and three days and nights for the one on a journey. This due to the hadeeth of 'Ali radiallahu 'anhu who said, "the Messenger sallallahu 'alayhi wa sallam set a limit of one day and night for the resident, and three days and nights for the traveler," meaning for wiping over the khuffayn. [Related by Muslim] And this period starts the first time one wipes over the socks, and it finished 24 hours after for the resident and 72 hours after for the traveler.
So if we were to assume that one purified himself for fajr on Wednesday at 5am, and he remained in this state till the isha' prayer, then he slept and woke for fajr at 5am on Thursday then he has to make wudhu with washing his feet as the period has expired. But were he to make wudhu before 5am then his wiping is valid and he can pray fajr with this wiping. And he can keep praying as much as he wishes afterwards as well with that same wudhu, for the wudhu does not become void when the period of wiping ends according to the strongest opinion of the scholars. And this is because the Messenger sallallahu 'alayhi wa sallam did not set a time period for the state of purity, but he set a time period for the wiping only.

So when the period for wiping has finished then there is no wiping after this, but if he was in a state of purity when the period expired, then his state of purity remains. This is because this state of purity has been established according to the dictates of the shari'ah, so then it cannot be removed except by an evidence from the shari'ah, and there is no evidence for the state of wudhu ending as the time period for the wiping ends. And because the basic principle is that everything endures according to what it is upon until it's termination is made clear.

So these are the conditions that are set for wiping over the khuffayn. And there are other conditions that some scholars have mentioned but some of these are problematic.

A person makes tayammum, then he wears the khuffayn, then he finds water, is it permissible for him to wipe over the socks knowing that he was in a state of purity when he wore them?
It is not permissible for him to wipe over the socks when the state of purity is the purity of tayammum due to the saying of the Prophet sallallahu 'alayhi wa sallam, " ... for indeed my feet were in a state of purity when I wore them." And the purity of tayammum has no connection to the feet, rather it is only concerned with the hands and face. So building upon this, if a person does not have water with him, or he is sick and unable to use water for wudhu, then he can wear the khuffayn even without being in a state of purity, and he can wear them for an unlimited time (making tayammum) until he finds water or is cured from his illness, because the feet are not connected to the tayammum.

Is the intention obligatory, meaning that when a person intends to wear socks or shoes should he have the intention that he will wipe over them, and likewise should he have the intention that he is going to wipe over them as a resident or a traveler, or is the intention no obligatory?
The intention is not obligatory because the ruling of wiping is concerned only when the need arises and therefore it is not requiring an intention. Just like if a person were to wear a garment, it is not a condition that he has to have the intention that this garment covers his awrah when he prays. So it is not a condition that he has to have the intention that he will wipe over the socks when he wears them. Likewise he does not have to have an intention as to how long he intends to wipe for, rather if he is traveling then he has a period of three days whether he had the intention for this or not, and if he is resident he has a period of one day whether he had the intention for this or not.

What is the journey in which the wiping period of three days and nights becomes permissible?
The journey in which it becomes permissible to shorten ones prayer, is the journey in which it becomes permissible to wipe over the socks for three days and nights, this is because in the hadith of Safwan ibn Asal which we have mentioned he says, "when we were on a journey", so for as long as a person is on a journey in which he shortens his prayer he can wipe over his socks for the period of three days.

When the traveler comes to the end of his journey, or a resident starts a journey and he has already started wiping over his socks, how does he calculate the length of his wiping?
When a resident wipes over his socks and then starts a journey, then he should complete the wiping of a traveler (i.e. 3 days and nights) according to the strongest opinion. And if he was traveling and then completes his journey, then he should complete the wiping of a resident. Some of the People of Knowledge have mentioned that if one were to wipe as a resident then start a journey he should complete the period of wiping as if he were a resident, but the strongest opinion is what we have first mentioned. This is because this person has some time remaining in the period of his wiping before he started on a journey, then he started traveling so it is true to say that he is a traveler and therefore from those that can wipe over there socks for three days.