nihilistjnr:


Yeah but to what point though.

I know a guy that localised an entire Linux build to Yoruba.

Chances are that if you are a Nigerian using Linux, then English is nor your problem

So in this case, my guy was creating a solution in search of a problem that didn't exist.

The current political structure of Nigeria necessitates a common lingua franca, negating the need ro teach maths in Yoruba or Efik...

At least at this point.

If exams will be set in English, then students should be instructed in English.

However I see and agree with yours and A001 broader point about a need for continued promotion of our indigenous culture. Where I disagree with you is in how we do it - for me rhe obvious vehicle for this is humanities and the arts.

I just don't see the point of instructing STEM subjects in Yoruba or Ibibio

Amoto94:
I share the belief that science subjects can be taught in our languages though it required hardwork and commiting resources toward the project. Recently some Science textbooks were translated into Hausa, Lukgaf teaches maths in Yoruba on YouTube.

Praise be to Allah.

Firstly:

If the patient is an adult of sound mind, it is not permissible to give him medicine without his knowledge, unless it is thought most likely that he will die without the medicine, or will be harmed greatly.

That is because, in principle, taking medicine is permissible or recommended (mustahabb), so the patient has the right to refrain and should not be forced to take it.

If it is thought most likely that he will die if he does not take the medicine, or that not taking it will result in clear harm, or damage of a limb or faculty, then taking the medicine becomes obligatory, and it is permissible to give it to him without his knowledge, because of the obligation to protect life and the prohibition on destroying it. Allah, may He be exalted, says (interpretation of the meaning):

{And do not kill yourselves [or one another]} [an-Nisa’ 4:29].

This may be understood from the statements of some of the jurists with regard to forcing the patient to take medicine if there is a fear that he may die.

It says in al-Darar al-Bahiyyah fi Sharh al-Bahjah al-Wardiyyah (2/78):

It says in ar-Rawdah: It is disliked (makruh) to force him to take the medicine. End quote.

What appears to be the case is that this applies in the case when it is not known and is not thought that not taking the medicine will lead to his death, as was said about taking medicine. End quote.

If it is permissible to force the patient to take medicine, then [giving it to him without his knowledge] may come under the same ruling, or it may be better to give it to him without his knowledge.

The Islamic Fiqh Council adopted the view that it is obligatory to administer medical treatment if not doing so will lead to loss of life or limb, or lead to incapacity, or the harm of the sickness may be transmitted to others, as in the case of contagious diseases.

End quote from Majallat Majma‘ al-Fiqh al-Islami (issue no. 7, vol. 3, p.729).

See the text of the Council’s statement in the answer to question no. 2148.

Based on that, so long as your mother is conscious and of sound mind, and this medicine only calms her down and she will not die if she does not take it, you do not have the right to give it to her except with her permission.

If it has negative side-effects that outweigh the hoped-for benefits, it is not permissible for her to take it, because the Prophet (blessings and peace of Allah be upon him) said: “There should be neither harming nor reciprocating harm.” Narrated by Ahmad (2865) and Ibn Majah (2341); classed as sahih by al-Albani in Sahih Ibn Majah.

If you find a remedy that will calm her bad temper and will not lead to any harmful side effects, then there is nothing wrong with using it, so long as it is with her permission.

Secondly:

Some specialist doctors have said that one of the best medicines for seniors, and the least likely to have negative side effects, is aripiprazole, with a dose of 5 mg once a day; and mirtazapine, with one dose of 15 mg at night. We advise you to consult the doctor who is treating your mother and ask him about these medicines, to see how suitable they may be in your mother’s case.

The specialist also advised us that strokes are usually followed by what is called post-stroke major depression, and one of the best treatments for seniors in this case is electroconvulsive therapy (ECT). It is completely safe for seniors, but it should be administered under the supervision of a neurologist who does follow-up for stroke patients. End quote.

Thirdly:

You should bear with patience what your mother does, treat her kindly, offer a lot of supplication for her, and try to convince her to see the doctor and take whatever medicine he prescribes.

We ask Allah to grant her healing and well-being, and to avert harm from her.

And Allah knows best.

Abu Hurairah (radhiyallahu ‘anhu) reports that Rasulullah (sallallahu ‘alaihi wasallam) said, “The only fear which I have over my Ummah (in regard to their hearts being affected) is the weakness of conviction.” (Tabraani – Majma‘uz Zawaaid #416)

From this hadeeth, we learn that one of the main fears which Rasulullah (sallallahu ‘alaihi wasallam) had for his Ummah was the fear of the imaan and conviction of the Muslims becoming weak.

In reality, it is a person’s belief and conviction that motivates and urges him into action. Every person understands the danger of a loaded gun, and hence if a loaded gun is held to one’s head (Allah Ta‘ala forbid!), a person will immediately cooperate with the one holding the gun. The reason is that there is a firm conviction and deep belief that a bullet to the brain will result in instant death.

When it comes to the world around us, then we are able to openly observe the chain reaction of cause and effect. We see car accidents resulting in fatalities and natural disasters ending in calamity. Hence, the conviction of these causes and effects is deeply rooted in people’s hearts.

As far as the Hereafter is concerned, then Jannah and Jahannam, the siraat (bridge) which crosses over Jahannam and leads to Jannah, and the weighing of the deeds – all these relate to the unseen. The rewards for our righteous deeds and punishments for our actions will only be seen after we leave this world. Thus, as time passes, if an effort is not made on one’s imaan, then these realities of the Hereafter gradually recede to the back of one’s mind, where they appear to be a distant dream.

On account of remaining in the blessed company of Rasulullah (sallallahu ‘alaihi wasallam), the Sahaabah (radhiyallahu ‘anhum) were blessed with true imaan and conviction. Thus, Sayyiduna Haarith bin Maalik Ansaari (radhiyallahu ‘anhu) reports that he once passed by Rasulullah (sallallahu ‘alaihi wasallam) when Rasulullah (sallallahu ‘alaihi wasallam) asked him, “How are you this morning, O Haarith?” Sayyiduna Haarith (radhiyallahu ‘anhu) replied, “I commenced the morning as a true believer.”

Hearing this answer, Rasulullah (sallallahu ‘alaihi wasallam) responded, “Look at (i.e. consider) what you are saying, for every statement has a reality (i.e. a proof)! So, what is the reality (proof) of that (your statement)?” Sayyiduna Haarith (radhiyallahu ‘anhu) replied, “This morning, I have turned away from the dunya (material world), thus I spent my entire night awake (in worship) and remained thirsty throughout the day (fasting). It is as though I can see the throne of Allah Ta‘ala being brought out for the reckoning, and it is as though I can see the inhabitants of Jannah visiting one another in Jannah, and it is as though I can see the inmates of Jahannam howling to one another (in anguish and distress).”

When Rasulullah (sallallahu ‘alaihi wasallam) heard this answer, he said, “(You are) a slave (of Allah Ta‘ala) whose heart contains the noor of imaan. Since you have acquired the recognition (of Allah Ta‘ala), remain steadfast (upon your imaan and Deen).” (Musannaf Ibni Abi Shaibah #31064 and Tabraani – Majma‘uz Zawaaid #190)

Such was the imaan and conviction of Sayyiduna Haarith (radhiyallahu ‘anhu) that it was though he could see Jannah and Jahannam before him – and this prompted him to spend his night standing in ‘ibaadah and his day fasting for the pleasure of Allah Ta‘ala.

Today, there is no lack of knowledge and information. There is an abundance of Deeni websites, inspirational lectures, educational literature, informative posts and ‘Ulama to whom people can refer. Yet, despite this, Deen and the sunnah is still seen to be on the decline.

Muslim women know that adopting purdah and dressing with hayaa is compulsory, and Muslim men know that they must perform their salaah in the masjid with jamaat – yet we find that very few people hold onto these actions. The reason is that our imaan and conviction has become weak.

The solution is to make an effort on our imaan. Daily, we must conduct ta’leem at home. When reading the incidents of the Sahaabah (radhiyallahu ‘anhum), our hearts will be moved and our imaan will receive a boost. Likewise, we should daily speak about the greatness of Allah Ta‘ala, try to recite the first kalimah 100 times, as well as take out a few minutes before going to bed to ponder over Jannah, Jahannam, the grave and the other realities that face us after death. Insha-Allah, through adopting this simple procedure, our imaan and conviction will remain strong.

May Allah Ta‘ala bless us with true imaan and conviction, aameen.

Authority1o1:
Okay...


Urchins are truly becoming creative with their campaign of calumny and lies. I was keenly observing to see between PDP and APC, who would out-lie the other. True to my expectations, APC still lead the game. PDP still have a lot of lie lectures to attend before they can be at par with APC whose mushroom WhatsApp groups are part of the machinery of their lie factories.

Imagine coming up with this narrative to discredit LP. I wouldn't have thought about it myself. Behind those accounts are violent APC Twitter Urchins who are becoming more frustrated.

Just dig into those accounts and you'd see that the operators are one Lukgaf Akinjobi and Salaudeen Mustapha, all aphonjified muzlimz..



Nurudeen, never you in your whole aphonjified stay on NL mention me again. I know those that I engage please.

The incident of Lūt ‘Alayhis-Salām and his nation is recurrently mentioned in the Qur’ān Karīm.

Lūt ‘Alayhis-Salām was the nephew of Ibrāhīm ‘Alayhis-Salām. Allāh Ta’āla sent him to the people of Sadūm. They, however, rejected his message. Together with the very severe crime of kufr (disbelief), they were guilty of the abominable act of homosexuality; an act described as abnormal and unprecedented in the Qur’ān Karīm. Lūt ‘Alayhis-Salām vociferously condemned this despicable act and its perpetrators.

Allāh Ta’āla says in the Qur’ān Karīm: “And remember Lūt ‘Alayhis-Salām, when he said to his nation: “Do you pursue a shameful deed that no man has ever committed before?” “You shamefully pursue men with desire instead of women! You are certainly an evildoing nation.”(Al-Qur’ān 7:80/81)

The Qur’ān defines homosexuality as a shameful deed and declares its perpetrators as “evil-doers”. From the time of Adam ‘Alayhis-Salām up to that point, no nation ever perpetrated such an abomination. Shaytaan deceived them and introduced this evil amongst them.

In another place: (Lūt ‘Alayhis-Salām says) “Do you approach fellow men and abandon the wives that Allah Ta’aala had created for you? In fact, you are a transgressing nation!” (Al-Qur’ān 26:165/166).

Allah defines same-sex attraction as transgression. It is not an ordinary human characteristic. It is foreign to the makeup of man. The Qur’ān Karīm is categorical and in no uncertain terms identifies homosexuality, and not rape, as the crime that drew the wrath of Allah Ta’ala.

In yet another place, Allāh Ta’ālā says: “And remember Lūt, when he rebuked his people: “Do you commit this shameful deed while you are aware (that it is evil). Do you really approach men with desire instead of women? You are certainly an ignorant nation.” (Al-Qur’ān 27:54/55).

Here, the Qur’ān Karīm highlights that the perpetrators of this heinous crime were aware that it is evil. Hiding behind the guise of helplessness, they try to promote the notion that it is normal to feel that way. Here, Allah Ta’aala exposes them. When they realised that Lūt ‘Alayhis-Salām was refusing to tolerate their evil, they resorted to threats of expulsion and abandonment. They said: “if you don’t stop, O Lūt, you will definitely be expelled (from our land).” (Al-Qur’ān 26:167). This very thing is happening today. Anyone who denounces this movement is instantly labelled and accused of inciting hate. Special terms are coined to identify people who refuse to accept this evil.

This is called “cancel culture”– a tactic used to suppress any opposition. As a result, many are threatened into silence.

Ironically, those who preach “tolerance” have absolutely no tolerance and respect for those who hold a different opinion. This shows us their hypocrisy and more importantly, the fact that they are hell-bent on promoting a particular agenda.

As Muslims, we follow the example of Nabi Lūt ‘Alayhis-Salām. When threatened with expulsion, Lūt ‘Alayhis-Salām, expressing his disgust, retorted: “I despise your (shameful) deed.” (Al-Qur’ān 26:168)

The punishment that befell this nation was most severe. Allāh Ta’āla snatched their eyesight away. Stones bearing the name of each person were rained down upon them and the land they inhabited was raised and smashed upside down upon them. This obliterated them and no trace remained of them. They were buried with their fitnah deep into the Earth.

The incidents recorded in the Qur’ān Karīm and the difference in the way Allāh Ta’āla relates the incident of Lūt ‘Alayhis-Salām compared to other Ambiyā ‘Alayhimus-Salām are sufficient for us to understand the severity of this crime in the sight of Allāh Ta’āla.

The Ahādīth of Nabi sallallāhu alayhi wa sallam categorically denounce homosexuality. Nabi sallallāhu alayhi wa sallam said: “One of the greatest fears I have for my Ummah is that they perpetrate the action of the people of Lūt ‘Alayhis Salām, i.e., homosexuality.” (Tirmidhi, 1457 / Ibn Mājah, 2563)

How can we ever accept as normal that which our beloved Nabi sallallāhu alayhi wa sallam feared for us?

Nabi sallallāhu alayhi wa sallam also repeatedly cursed those who involve themselves in the hideous act of homosexuality.

Abu Hurairah radhiyallāhu anhu narrates that Nabi sallallāhu alayhi wa sallam said: “There are four types of people who spend the morning and evening in the anger of Allāh Ta’āla (i.e., they perpetually earn the wrath of Allāh Ta’āla).” Nabi sallallāhu alayhi wa sallam was asked: “Who are they, O Messenger of Allāh sallallāhu alayhi wa sallam?” Nabi sallallāhu alayhi wa sallam replied: “Those men who imitate women, those women who imitate men, those who commit bestiality, and those men who approach men (to fulfill their desires).” (Bayhaqī, 5001)

This warning encompasses many of the strange and absurd sexual orientations found today.

Nabi sallallāhu alayhi wa sallam also mentioned: “When homosexuality becomes rife in society, Allāh Ta’āla lifts His help from the creation. He then does not care which valley they destroy themselves in.” (Tabrāni, 1752)

We are now more than ever in need of Allah Ta’āla’s special help. It should not be that our complicity in allowing these fitan to spread in our communities becomes a means of removing Allāh Ta’āla’s help, Allāh forbid!

When a youngster in the time of Sayyiduna Umar radhiyallāhu anhu displayed some homosexual tendencies, Sayyiduna Umar radhiyallāhu anhu commanded his friends to stay away from him (Bayhaqi, 5011)

Mujāhid rahimahullah said: “If a person who commits this act has to bath with every drop of water in the heavens and the Earth, he will remain impure. (i.e., until he sincerely repents from this sin).” (Bayhaqi, 5403)

May Allāh Ta’āla save us and the Ummah from being included in the curse of Nabi sallallāhu alayhi wa sallam. Āmīn.

Rasulullah (sal lal laahu alay hi wa sal lam) was informed about a man who had divorced a woman by pronouncing three divorces, in one breath, and all at the same time. On hearing this, our Nabi(sal lal laahu alay hi wa sal lam) stood up in anger and said, ”Is this the book of Allah being played around with, even whilst I am in your midst”?

One of the companions then stood up saying, ”Shall I not kill him O Rasul of Allah”?

Hafiz ibn Qayyim, Hafiz ibn Hajar and Hafiz ibn Katheer have all confirmed that this hadith is authentic with sound narrators.

In a nutshell the religion of Islam recognizes three stages in the procedures of divorce and has entrusted to man the absolute right of pronouncing three divorces. This does not mean that it is essential for man to issue all three divorces, nor can it be said that even one be used because Islam never encourages divorce as it is the only detestable action condoned only under extreme circumstances. So, if there is no option left in a marriage besides divorce, then only one divorce should be pronounced, allowing the term of iddat to proceed as prescribed. Upon completion of the iddat, the marriage would be severed completely and the lady would be free to marry another man if she wants to. This method of divorce-with just one pronouncement- is the best system. In it lies the advantage of reconciliation during the period of iddat , and even after the expiry of the iddat, a re-marriage (second nikah) between the same couple would be valid if only one or two clear cut divorces had been issued. However, it should be borne in mind that the pronouncing of the second divorce is unnecessary and disliked because thereafter the man is left with only the final option of his limit of three divorces after which the same couple can never re-marry without the process of Halaalah.

THE PROCESS OF HALAALAH

If the husband pronounces the divorce a third time, then the woman shall not be lawful for him unless that woman marries another man and the second husband consummates the marriage and thereafter, of his own free will, divorces her, and the woman fulfills the period of iddat-only under these conditions can the first husband remarry her. In shariah it is known as “Halaalah”. After “halaalah” the first husband shall remarry her only when they intend to fulfill their mutual obligations and keep within the divine limits, otherwise there is the danger of recurrence of mutual dissentions and encroachments of mutual rights and obligations, and falling into sin.

The effect of three divorces issued all at once
Q. If somebody issues three divorces (all at once) despite it being un-Islamic and disliked, what would be its effects?

A. The logical answer to this question is that the sin or wrong in any action cannot prevent the action from causing its effects.

Murder, being a sin, will not delay a victim’s death just to check whether or not the bullet was fired justly and fairly or another example that could be cited is that it is preferable to drink a glass of water in at least three sips. However, should the water be swallowed in one gulp, it will still be finished.

Therefore, if a person ignores the sunnah step-by-step method of divorce and opts to issue three divorces altogether, in one breath even at the displeasure of Rasulullaah Sallallaahu Alaihi Wasallam his rash action will take effect immediately and become binding upon him in that he will lose not only the right of revoking the divorce but also the opportunity to re-marry the same women without having to go through the process of Halaalah.

The decision of Rasulullaah Sallallaahu Alaihi Wasallam bears ample testimony to the fact that despite his anger upon the issuance of three divorces at once, he decreed them to be valid and effective. There are many Ahadeeth confirming that Rasulullaah Sallallaahu Alaihi Wasallam implemented the uttering of three divorces all at once as the complete set of three divorces and NOT as one revocable divorce as some people think nowadays. Ahaadeeth substantiating this point have been gathered by Moulana Muhammad Sarfaraaz of Pakistan in his book, “Umdatul Asaas.”

From the above it becomes clear that the decision of upholding the verdict that three simultaneous divorces are to be regarded as a set of three separate divorces (having the same binding effects) was that of Rasullullaah Sallallaahu Alaihi Wasallam. Thereafter, Umar Radiyallaahu anhu also passed a similar ruling which we gather from the following incident recorded in the famous Hadeeth book, Muslim Shareef, and many other kitaabs as well.

Ibn Abbaas Radiyallaahu anhu reports that during the three eras- the time of Rasulullaah Sallallaahu Alaihi Wasallam, the reign of Abu Bakr Radiyallaahu annhu, and the first two years of the Caliphate of Umar Radiyallaahu anhu, three divorces were counted as one. So Hadrat Umar Radiyallaahu anhu declared that people are making haste in a matter wherein they had ease, hence it is preferable that we enforce it (i.e. the three divorces) upon them. So he enforced it upon them. ( Sahih Muslim: vol.1 p.77)

This announcement of the second Caliph was made in a general gathering of the Muslims after consultation with leading Sahaaba Ridwaanul laahi alaihim ajmaeen. There is no report of anyone opposing him or rejecting this decision. It is for this very reason that the Haafiz of Hadeeth, Imaam Abdul Barr Maaliki Alaihir Rahmah has reported consensus of opinion (ijma) on this issue.

The following is recorded in “Zurqaani”, the commentary of Mu’atta of Imaam Maalik Rahmatul laahi Alaihi: “The majority of the Ummah are unanimous that three divorces are effective, so much so that Allaamah Ibn Abdul Barr has recorded consensus of opinion (ijma) upon it saying that anything contrary to this is rare and towards which no attention should be directed. (Vol.3- p.167)

Imaam Tahaawee, has written:

“Umar Radiyallaahu anhu announced this ruling to all the people, amongst whom were also those Companions of Rasulullaah Sallallaahu Alaihi Wasallam who knew whether or not three divorces are one during the time of Rasulullah Sallallaahu Alaihi Wasallam, but none of them rejected or opposed it.

From this ruling of Umar Radiyallaahu Anhu, by means of Ijma (consensus of opinion) we learn that if three divorces are given they become effective and cause the marriage to break off instantly, and that without Halaalah the same couple cannot re-marry.

(Source: Qur’aan Tafseer by Husainiyyah Publications)

Proliferation of Divorces
The alarming explosion of the incidents of Talaaq in our present times is a cause for great concern. The mention of the word Talaaq which was at one time taboo in our communities has now become such a common and cheap word that in some marriages every argument features this word; either the husband threatens with it or the wife demands it. Forgotten is the grave warning of our Rasool Sallallaahu Alayhi Wa Sallam that Talaaq causes the grand throne of Allah to shudder. This is an expression to convey the utter abhorrence of Talaaq in Islam. Islam permits Talaaq in extremely unavoidable circumstances.

CASUAL ATTITUDE

The sanctity of the sacred bond of Nikah and marriage has all but left the hearts of many. Nikah has almost become like another of the hundreds of disposable commodities in the market – disposable plates, cups, towels, lighters, etc. A casual and cavalier attitude is developing towards the institution of Nikah, an attitude that says if it doesn’t work out, it doesn’t matter, we’ll live on – maybe try again. Some people have gone through a number of divorces in their lives without a care in the world.


FACTORS

What has contributed towards this deplorable state of affairs? A number of factors could be responsible for this recent proliferation of Talaaqs which has resulted in so many broken homes and shattered families.

Lack of proper Islamic education is one big factor.

Lack of fear of Allah is another.

Selfishness, hard-heartedness, stubbornness, callousness, an uncompromising attitude are other factors.

Never overlook the devastating effect of western culture and values in the home – it is poison for the Muslim marriage.

Inability to handle the pressures of marriage and an escapist attitude is a major factor.

Anger is another dangerous factor. When a person loses control of his anger and flies into a towering rage, he can do the most drastic and foolish of things in the world. The fruits of anger are very bitter. Sayyidina Rasoolullah Sallallaahu Alayhi Wa Sallam has mentioned: “The beginning of anger is madness and the end result is sorrow and regret.” Whatever the cause maybe, in order to gain some temporary, imaginary victory, or to score a few points in one’s favour, an extremely short-sighted decision is taken and the long term implications are totally ignored.

In almost all instances the short sightedness adopted in handling the situation by giving or demanding the Talaaq results in much regret, misery, sorrow and heartache later on. Often the damage is too extensive to rescue or salvage the situation. At that time, a frantic effort is launched to obtain fatwas or rulings to reverse the devastating damage of Talaaq, but to no avail. Even if a fatwa is obtained under false pretences or grounds, it cannot render lawful that which Allah has rendered unlawful and forbidden.

PARENTS’ ATTITUDES

Nowadays, some parents and family elders too adopt an indifferent, casual attitude and hardly bring any pressure on the warring couple to pull together and resolve their differences. The sad reality in some instances is that parents and other family members have actively promoted the process of disintegration of the marriage and encouraged the Talaaq! At times, they simply shut the door on any discussion or dialogue to address the problem. Sometimes, the pride of the parents or family comes even before the interest of the couple who inwardly are willing to reconcile but do not have much say because of family pressures.

WIDER COMMUNITY

Then there is the wider Muslim community that sits by as spectators, as if watching some boxing or wrestling match. They are content to pass remarks and indulge in idle gossip on the sad state of affairs. This is a very dangerous attitude. The fire of divorces and marriage breakdown is spreading while people are watching idly. Allah Ta’aala knows whose house will burn down next if the situation is not arrested in good time. The least that the general public can do when they hear about a marital dispute is to make fervent Dua that Allah must give Hidaayat and understanding to the couple and save their marriage. To save marriages, Islam has actually permitted the speaking of “white” lies if that will bring about some degree of reconciliation between the spouses. If the situation is left to spiral out of control, the fabric of our society will be rent asunder. Dozens of divorced women (and men) are not healthy for the well being of society. Tolerance has to be exercised.

SOLUTIONS

Just as the factors of Talaaq are numerous, the solutions to the problem are also multi-faceted.

Mass-scale educational programmes on matrimonial matters are an absolute imperative. Through the pulpit and various Islamic media, both print and electronic, a sustained educational campaign is crucial.

Spiritual programs that contribute towards Allah-consciousness and fear of accountability are absolutely imperative and need to increase many fold.

No marriage is perfect, all marriages could have some problems, till the end, this should be regarded as a test from Allah which requires Sabr (patience). Forgive and forget, everyone makes mistakes. Never try to be a perfectionist in marriage. Do not bring up the past, look forward, not backward. Let bygones be bygones. Just as we want Allah Ta’ala to forgive us, forgive others.

Come onto Deen fully. Perform 5 daily Salah, Zikr, Tilawah, attend Deeni programmes, start Taleem at home even for few minutes, avoid sins and change your lifestyle.

Attitudes and outlooks need to be changed.

Rectification of character and conduct – Islahe–Nafs – is a crying need.

Marriage counselling with an Islamic orientation must be increased dramatically.

Pre-marital educational programs should become compulsory for all prospective couples – boys and girls.

A decadent lifestyle and western values have to be shunned and spurned if a marriage is to work and thrive.

Islamic values based on simplicity, humility and a Sunnah way of life is a guarantee for a happy married life.

With these concerted efforts, the tide will slowly turn, Insha-Allah. The rot will be remedied and a solid and firm family structure will result. This in turn will become the bedrock of solid communities, giving rise to a mighty Ummah. For those who are experiencing marital problems, please don’t simply throw the towel in and walk out. Please be patient, forgive, forget and overlook, make duas, seek help and guidance, make one more attempt to make it work – this time it might work out with Allah’s help!

Praise be to Allah.

Firstly:

The majority of scholars are of the view that it is not permissible to eat the meat of vipers and snakes.

An-Nawawi (may Allah have mercy on him) said in al-Majmu‘ (9/16-17):

The views of the scholars regarding the vermin of the earth such as snakes, scorpions, black beetles, woodlice, mice and the like, our view is that they are haram. This is the view of Abu Hanifah, Ahmad and Dawud. Malik said: They are halal. End quote.

The correct view is the view of the majority, for several reasons:

1. Snakes are among the animals that catch prey with their fangs, and the Prophet (blessings and peace of Allah be upon him) forbade eating any wild animal that has fangs. Agreed upon.

2. Snakes are among the animals that the Prophet (blessings and peace of Allah be upon him) instructed us to kill. It was narrated from Ibn ‘Umar (may Allah be pleased with him) that he heard the Prophet (blessings and peace of Allah be upon him) delivering a khutbah from the minbar in which he said: “Kill snakes…” Agreed upon.

3. They are regarded as repulsive. Allah, may He be exalted, says (interpretation of the meaning):

{and makes lawful for them the good things and prohibits for them the bad things} [al-A‘raf 7:157].

The scholars of the Permanent Committee said:

It is not permissible to eat mice, snakes, venomous insects or monkeys, because they catch prey with their fangs, and the Prophet (blessings and peace of Allah be upon him) forbade eating any wild animal that has fangs, and because they are regarded as repulsive, and Allah, may He be exalted, says describing the Prophet (blessings and peace of Allah be upon him):

{and [he] makes lawful for them the good things and prohibits for them the bad things} [al-A ‘raf 7:157].

End quote. Fatawa al-Lajnah ad-Da’imah (22/292).

Secondly:

The Prophet (blessings and peace of Allah be upon him) forbade treating sickness with that which is haram, according to the report narrated by Abu Dawud (3874) from Abu’d-Darda’ (may Allah be pleased with him), who said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “Allah has sent down the disease and the remedy, and He has created for every disease a remedy, so treat disease but do not treat it with anything that is haram.” Classed as sahih by al-Albani in Sahih al-Jami‘ (1762).

Ibn Mas‘ud (may Allah be pleased with him) said regarding intoxicants: Allah has not put your healing in that which He has forbidden to you. Narrated by al-Bukhari in a mu‘allaq report (5/2129).

Muslim (1948) narrated from Wa’il ibn Hajar (may Allah be pleased with him) that Tariq ibn Suwayd al-Ju‘fi asked the Prophet (blessings and peace of Allah be upon him) about khamr, and he forbade him to make it or expressed his disapproval of his making it. He said: I only make it as a remedy. He said: “It is not a remedy, but it is a disease.”

The scholars of the Permanent Committee were asked:

There is a man who uses snakes for medicinal purposes, and he claims that this is permissible because of circumstances and necessity. The way in which he uses the snake is that he picks it up and puts it in a pot of ghee when it is still alive, and the pot is boiling on the stove. After that, he treats people with the ghee in which he cooked the snake, and the one who uses it becomes slightly intoxicated. Is it permissible to treat sickness with this ghee, if it is proven to be beneficial? Is it permissible to put the snake into the ghee when it is boiling on the stove?

The scholars of the committee replied:

Firstly: it is not permissible to put a living animal into boiling liquid, because of what that involves of cruelty to animals, which is prohibited according to the words of the Prophet (blessings and peace of Allah be upon him): “When you kill, kill well [without unnecessary suffering]…”

Secondly: it is not permissible to treat sickness with snakes or with ghee in which snakes have been cooked, because it is not permissible to eat them, according to the more correct of the two scholarly views. Their dead meat [meat that has not been slaughtered in the prescribed fashion] is impure (najis), and treating sickness with that which is haram is also haram."(Fatawa al-Lajnah ad-Da’imah 25/25-26).

Conclusion: it is not permissible to eat the meat of snakes, whether for medicinal purposes or for any other purpose. The foods and medicines that Allah has permitted are sufficient and there is no need for that which is haram.

And Allah knows best.

Janābah bath is an OBLIGATORY ritual bath required of a Muslim, male or female, who:

a. Engages in sexual intercourse by mere penetration;

b. Ejaculates sperm in the course of arousal or masturbation;

c. Notices traces of sperm on his/her pp upon waking up from sleep.

It is called Janābah جنابة from the verb أجنب because its occurrence necessitates 'staying away' from certain rituals (Salāt, entering the Masjid, reciting the Qur'ān), until one has taken the bath.

Steps for taking the Janābah bath:

1. Wash your � twice/thrice (especially if you're going to dip your ✋ inside a container of water or you've just woken up from sleep. The Prophet ﷺ recommended that, "whenever anyone of you wakes up from sleep, let him wash his hands thrice before dipping them into the water container..." Do the washing before dipping it into the water. This may not be necessary if you're using a kettle, tap, or shower.

2. Wash your entire private parts thoroughly with your left ✋. This includes the frontal and backsides of the pp. Extend the washing to the navel and thighs, as the fluid may likely get to those areas, too.

3. Wash your left ✋ again, this time by rubbing it on sand, wall, tiles, or by using soap (any kind of soap). In case one cannot find soap, he/she may use water. The essence is to make the ✋ clean once again, after removing the impurities from the pp.

4. Perform complete ablution as you would for Salāt. There's no specification of number of times one can wash/wipe the limbs. It could be one time all through; two times; or three times. In fact, one may wash some limbs once, some twice, and some thrice. All are allowed.

5. Wet your fingers with water, and run them through your hair (especially for those that are hairy). Women in particular should take note of this. Janābah bath does NOT warrant loosening the plaited/braided hair. Run your wet hands through your hair.

6. Take water with both hands and pour it on your head. Do this thrice.

7. Pour water on your entire body from head to toe. You MAY rub your ✋ over your body to ensure that water reaches every part. For those bathing under tap or shower, let the water touch every part of your body, head to toe.

Note

i. You may take a bath as described above while omitting the ablution part entirely.

ii. Such bath (with or without the ablution) is valid for Salāt.

iii. As regards the ablution, any of the following is allowed:

a. Perform a complete ablution washing the feet;
b. Delay washing the feet till after completion of bath;
c. Wash the feet a second time after performing (a) above if you notice any dirt's on your legs;

iv. Unintentional touching of the private part does not invalidate the ablution according to my preferred view.

v. If ablution becomes void before completion of the bath, it doesn't affect the bath. One may only repeat the ablution upon completion of bath at one's own discretion.

vi. Women are not required to undo their braids for this purpose. All they need to do is to ensure that water gets to their hair scalp.

vii. For anyone bathing under tap or shower or in a swimming pool, these basic steps should also be followed.

Combining the Janābah and Regular Baths

It is permitted to take the Janābah bath with soap (and sponge). This can be done through either of the following two ways:

a. The bathwater can be mixed with soap (liquid or powdered) and then used to take the Janābah bath. (This is debatable. The majority of the scholars oppose its use while Abū Hanīfah, Imām Ahmad in one of the views attributed to him and which is the stand of Ibn Taimiyah permit it.). The view of permissibility is stronger in proof but the view of impermissibility is safer. (وقول الجمهور أحوط، وإن كان القول بجواز التطهر به أقوى في الدليل

b. One can rub soap on his/her body and then take the Janābah bath while washing the soap off his/her body. (This is permitted by all).

On the other hand, one may choose to take the Janābah bath first before resorting to using soap to take his usual bath, or take his bath first with soap, then take the Janābah after. (This is the closest view to avoiding the controversies).

Allāh knows best

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DeepSight:


Lukgaf, you went silent on this?

dmaze:
Jazakumullah Khairan Lukgaf. May Almighty Allah SWT, accept this from you as an act of ibaadah, and accept our ibaadah, also in our various endeavours, aameen thumma aameen.

Barakah Jumu'ah to my muslim brothers and sisters.

Ibn Qudaamah (may Allaah have mercy on him) said in his book Al-Mughni:

“If he married her on the condition that he should not make her move from her house or her city, then this condition is valid, because it was reported that the Prophet (peace and blessings of Allaah be upon him) said: ‘The most deserving of conditions to be fulfilled are those by means of which sexual intercourse becomes permissible for you.’ If he married her on the condition that he will not marry another wife, then she has the right to leave him if he does take another wife.” In conclusion, then, the conditions of the marriage contract are divided into three types, one of which must be adhered to, which is of benefit to the wife, such as her being able to stipulate that he cannot make her move from her house or city, or travel with him, or take another wife or a concubine. He has to adhere to these conditions, and if he does not, then she has the right to annul the marriage.” (Al-Mughni by Ibn Qudaamah, part 7, Kitaab al-Nikaah).

Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) was asked this question and he replied in Al-Fataawa al-Kubra:

“Question: a man married a woman and she stipulated that he should not take another wife or make her move from her house, and that she could stay with her mother, so he married her on this basis. Does he have to adhere to this, and if he goes against these conditions, does his wife have the right to annul the marriage or not?

Answer: yes, these conditions and similar ones are valid according to the madhhab of Imaam Ahmad and other scholars among the Sahaabah and Taabi’een, such as ‘Umar ibn al-Khattaab, ‘Amr ibn al-‘Aas, Shurayh al-Qaadi, al-Oozaa’i and Ishaaq. According to the madhhab of Maalik, the condition states that if he marries another wife, (the first wife) has the choice of what to do, and this is a valid condition. The woman has the right to leave him in this case. This is similar to the idea in the Madhhab of Imaam Ahmad. The basis for this is the hadeeth narrated by (al-Bukhaari and Muslim) in al-Saheehayn from the Prophet (peace and blessings of Allaah be upon him): ‘The most deserving of conditions to be fulfilled are those by means of which sexual intercourse becomes permissible for you.’ ‘Umar ibn al-Khattaab said: ‘Rights are in accordance with conditions.’ The Prophet (peace and blessings of Allaah be upon him) dictated that the conditions which make sexual intercourse permissible are more deserving of fulfilment than others. This is the ruling on conditions of this nature.”