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Dongatzby:Do you mean Veronica loving email? |
NeoWanZaeed:See here, https://sunnah.com/urn/1613500 |
Prophetic Solution To Lassa Fever And Other Related Diseases https://www.nairaland.com/5655157/prophetic-solution-lassa-fever-other#86167794 Ruling On Eating Onions Or Garlic https://www.nairaland.com/5661216/ruling-eating-onions-garlic#86253382 |
The is a recent report of a Lassa fever outbreak in some States in Nigeria.Meanwhile, Islam touches all aspect of our lives in that the prophet of Allah, Muhammad (May peace and blessings of Allah be upon him, his household and companions) has recommended dua for preventing diseases like Lassa and other related which is to recite: اللهم إني أعوذ بك من البرَص والجنون والجُذام ، ومن سيء الأسقام Transliteration: _Allahumma innee a'uudhu bika minal barasi wal junuuni wal judhaam, wa min sayyi'il asqaam "O Allah, I seek refuge in Thee from leprosy, madness, elephantiasis, and evil diseases." [رواه أبو داود] May Allah protect our us and loved ones from this deadly disease and related. |
DMainMan:Thanks Prof, make I start packing my bag small small |
MAY ALLAH FORGIVE Alhaji Yusuf Abdfatah OKO-OLOYUN But whoever kills a believer intentionally - his recompense is Hell, wherein he will abide eternally, and Allah has become angry with him and has cursed him and has prepared for him a great punishment. (Qur'an 4:93). |
Ruling on Tribal marks or Tatoo https://www.nairaland.com/5635809/ruling-tribal-marks-tatoo Islamic Ruling On Family Planning https://www.nairaland.com/5647841/islamic-ruling-family-planning Condition Of Taobah (repentance) https://www.nairaland.com/5647857/condition-taobah-repentance |
Alhamdulillah wasalatu wasalamu ‘ala rosulillah Allaah says: “Say: O ‘Ibaadi (My slaves) who have transgressed against themselves (by committing evil deeds and sins)! Despair not of the Mercy of Allaah, verily, Allaah forgives all sins. Truly, He is Oft-Forgiving, Most Merciful” (Q39:53).Al-Nawawi (may Allaah have mercy on him) said: Repentance is essential from every sin, even if it is something between a person and Allaah and has nothing to do with the rights of another person. There are three conditions of repentance: 1-You should give up the sin 2-You should regret having done it 3-You should resolve never to go back to it. If one of these three is missing, then your repentance is not sincere. If the sin has to do with the rights of another person, then there are four conditions: the three mentioned above and restoring the rights of that person. If it is money or property, etc, it must be returned to him; if it had to do with slandering him etc, then you should allow him to insult him in return, or ask for his forgiveness; if it had to do with backbiting about him, then you have to ask for his pardon. It is essential to repent from all sins; if a person repents from some, his repentance from the sins from which he repented is valid – according to the scholars who follow the right path – but he must still repent from the rest as well. According to Sheik Uthaymeen, sincere Repentance: Must meet five conditions (in order to be accepted), which are: 1. Sincerity to Allaah, the Most High: This is by the person doing it only for the sake of Allaah and seeking His reward and salvation from His punishment. 2. Remorse: for the sin that was committed, such that he is sad he did it and wishes he had never done it. 3. Ceasing: to commit the sin immediately. If the sin was against Allaah, then he should (1) stop doing it if it was an unlawful act, or (2) hasten to do it if it was an obligation that he abandoned doing. And if the sin was against a created being (such as humans), then he should hasten to free himself from it, whether by returning it back to him or seeking his forgiveness and pardon. 4. Determination: to not go back to doing that sin again in the future. 5. The repentance should not occur before the time when its acceptance is terminated, either by death or by the sun rising from the west. Allaah says: “Repentance is of no effect for those who commit sins constantly until when death faces one of them, he says: Verily I repent now.” The Prophet ( sallAllaahu ‘alayhi wa sallam) said: “Whoever repents before the sun rises from its west, Allaah will accept his repentance.” [Reported by Muslim] O Allaah, grant us the sincere repentance and accept it from us, verily You are the All-Hearing, the All-Knowing. Sifat Salaat-in-Nabee (pages 49-51). May Allaah grant us understanding Source: Fiqh class foundation |
Family planning allows people to attain their desired number of children and determine the spacing of pregnancies. It is achieved through use of contraceptive methods and the treatment of infertility (this fact sheet focuses on contraception). This is prohibited if it means to completely eradicate the ability to have children in the case of either the man or the woman, which is known as sterilisation, so long as there is no necessary reason (i.e. medical reason). However, it is permissible if it is means child spacing; to space pregnancies in order to achieve this important purpose, so that pregnancy will not adversely affect the mother or her children.Permissibility of delaying having children is indicated in the narration of As Jaabir ibn ‘Abdullah (may Allah be pleased with said): “We used to engage in ‘azl [coitus interruptus, a form of contraception] at the time when the Qur’an was being revealed. Narrated by al-Bukhaari (5208) and Muslim (1440). ‘Azl (coitus interruptus) means ejaculating outside the woman’s vagina in order to avoid pregnancy. Shaykh Ibn Baaz (may Allah have mercy on him) quoted this hadith as evidence for it being permissible to space having children in order to give them a proper Islamic upbringing, when he said: If a woman has a lot of children, and it is difficult for her to give them a proper Islamic upbringing because they are so many, then there is nothing wrong with her taking something to space her pregnancies in order to achieve this important purpose, so that pregnancy will not adversely affect her or her children, as Allah has permitted ‘azl for this and similar purposes. End quote from Fataawa Noor ‘ala ad-Darb by Ibn Baaz ed. by ash-Shuway‘ir (21/394) Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said: Taking contraceptive measures is permissible in principle, because the Sahaabah (may Allah be pleased with them) used the method of ‘azl (coitus interruptus) during the time of the Messenger (blessings and peace of Allah be upon him), and he did not forbid them to do that. But it is contrary to what is preferable, because having a lot of children is something that is prescribed and is desirable. Fataawa Noor ‘ala ad-Darb by al-‘Uthaymeen (22/2). So, the statement of the International Islamic Fiqh Council no. 39 (1/5), which has to do with family planning says: The session of the Islamic Fiqh Council held during its fifth conference in Kuwait, 1-6 Jumaada al-Aakhir 1409 AH/10-15 December 1988 AH. After studying the research papers presented by council members and experts on the topic of family planning, and listening to the discussion that took place on the topic. And based on the fact that one of the aims of marriage according to Islamic teaching is to produce children and preserve the human race, and that it is not permissible to undermine this aim, because undermining it is contrary to the texts of Islam and their teachings which call for having a lot of offspring, protecting them and caring for them because protecting offspring is one of the five holistic principles that are promoted by Islamic teaching. The council determined the following: Firstly: it is not permissible to promulgate laws restricting the freedom of couples to have children. Secondly: it is prohibited to completely eradicate the ability to have children in the case of either the man or the woman, which is known as sterilisation, so long as there is no necessary reason, according to Islamic standards, for doing so. Thirdly: it is permissible to use temporary methods of birth control for the purpose of spacing pregnancies, or preventing pregnancy for a specific length of time, if there is a valid reason, according to Islamic teachings, for doing so, according to what a couple decide on the basis of mutual consultation and consent, on condition that this does not lead to any harm and that the method used is Islamically permissible and does not cause harm to any existing pregnancy. May Allaah grant us understanding Source: Fiqh class foundation |
Historically, across many tribes in Africa tribal marks have become a way of identification, beautification and protection. Tribal marks are created using sharp instruments such as razor blades, knives or glass and in some cases, flesh is cut from the skin to create a gash, which later heals and leaves a permanent pattern on the body while tattoo is a form of body modification made by inserting indelible ink into the dermis layer of the skin to change the pigment.Effects of tattoo and facial mark includes: 1. Health effect: Use of unsterilized instrument can cause Infections in skin, Tetanus, HIV and hepatitis B. 2. Psychological, emotional and social effect: Skin disorder, Skin allergies, Swelling, Burning and the healing process might leave a scar and develop keloids. Islam discourage causing our own destruction, creating tribal marks is risky and many people have been afflicted by it. Allaah says: “Do not cause your own destruction” (Al-Baqarah: 195). Regarding tattoo, Abdullah reported: The Messenger of Allaah, peace and blessings be upon him, said the one who gives tattoos and the one who receives them have been cursed, as well as the one who makes hair extensions and the one who receives them, the one who consumes usury and the one who pays it, and the one who marries and divorces a woman in order to make her lawful for another and the one who marries her. Sunan An-Nasa’i 314 6th Saheeh (authentic) according to Al-Albani. Therefore, tattoo is forbidden. Sheik Ibn Baz validate that there is no difference between tattoos on the face or on the hand or elsewhere. With regard to what has been done in the past as a result of ignorance, it is sufficient to repent for that, and praise be to Allaah. If it is possible to remove it without causing harm, then that must be done. With regard to the future, after coming to know the ruling of Allaah, the Muslim must beware of that which Allaah has forbidden. This applies to both men and women. Majmoo’ Fataawa wa Maqaalaat li’l-Shaykh Ibn Baaz, 6/404. Tribal marks and tattoo on the face, stomach, hand or elsewhere have no evidence in the Sharee’ah. May Allah grant us understanding of His religion and accept it as an act of ‘ibadah. Source: Fiqh class foundation |
Ruling on sharing cartoons on social media https://www.nairaland.com/5635804/ruling-sharing-cartoons-social-media#85860740 Ruling on Tribal marks or Tatoo https://www.nairaland.com/5635809/ruling-tribal-marks-tatoo |
QuestionPraise be to Allah. Firstly: It is not permissible to draw images of animate beings, whether the depiction is realistic or distorted, which is what is called cartoons, because of the general meaning of the evidence which indicates that it is haraam to draw and depict animate beings. An-Nawawi (may Allah have mercy on him) said in Sharh Saheeh Muslim: Our companions and other scholars said that making an image of an animate being is emphatically prohibited and is a major sin, because this stern warning is issued against it in the hadiths. That applies whether it is included in something that will be handled without respect or otherwise; making it is haraam in all cases, because it is trying to match the creation of Allah, may He be exalted. It is all the same whether it is on a garment, a rug, a dirham (silver coin), a dinar (gold coin), a penny, a vessel, a wall or anything else. As for depicting trees, camel saddles and other things that do not show animate beings, that is not haraam. This is the ruling on image-making. With regard to keeping anything in which there is a depiction of an animate being, if it is hung on a wall, or it is on a garment or turban that is worn, and the like, which are matters that are not regarded as disrespectful handling, then it is haraam. If it is on a rug that is stepped on, or a pillow or cushion and the like, that are handled with disrespect, then it is not haraam, but does it prevent the angels of mercy from entering that house? There is a scholarly discussion concerning that, which we will mention below, in sha Allah. In all these cases, there is no difference between that which has a shadow (three dimensional) and that which does not have a shadow (two dimensional). This is a summary of our view on the matter. Something similar was mentioned by the majority of scholars among the Sahaabah and Taabi‘een, and those who came after them. This is the view of ath-Thawri, Maalik, Abu Haneefah and others. Some of the salaf (early generations) said: It is only that which has a shadow (three dimensional) that is prohibited, and there is nothing wrong with images that do not have a shadow (two dimensional). But this is an invalid view, because the curtain with images to which the Prophet (blessings and peace of Allah be upon him) objected was undoubtedly blameworthy, although its images did not have shadows. That is in addition to the other hadiths which spoke of images in general terms and are applicable to all images. End quote. Secondly: What appears to be the case is that it is not permissible to share these drawings in chat rooms, because that is spreading and propagating something haraam. Allah, may He be exalted, says (interpretation of the meaning): “And cooperate in righteousness and piety, but do not cooperate in sin and aggression. And fear Allah; indeed, Allah is severe in penalty” [al-Maa’idah 5:2]. Muslim (969) narrated that Abu’l-Hayyaaj al-Asadi said: ‘Ali ibn Abi Taalib said to me: Shall I not send you on the same mission as the Messenger of Allah (blessings and peace of Allah be upon him) sent me: Do not leave any image without erasing it or any high grave without levelling it? The Prophet (blessings and peace of Allah be upon him) cut down the curtain that contained images, and tore it up. If a person is commanded to erase images, how can he keep them and care about them and share them? As for the notion that this is helping to convey the idea, it is obvious that means of da‘wah (calling people to Islam) must be in line with Islamic guidelines, and free of anything that is haraam. And Allah knows best. Source: https://islamqa.info/en/answers/93105/ruling-on-sharing-cartoons-in-chat-rooms
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Praise be to Allah. Firstly: There is no difference of opinion among the scholars that laughing outside of prayer – even when one is getting ready for prayer – does not invalidate wudoo’. Ibn al-Mundhir said: The scholars are unanimously agreed that laughing outside of prayer does not invalidate wudoo’ and does not require one to do wudoo’ again. End quote from al-Awsat (1/166). An-Nawawi said: They [the scholars] are unanimously agreed that laughing out loud outside of prayer does not invalidate wudoo’. End quote from al-Majmoo‘ (2/61). Secondly: The scholars are unanimously agreed that laughing when praying invalidates the prayer. Ibn al-Mundhir said: They are unanimously agreed that laughing when praying invalidates the prayer. End quote from al-Ijmaa‘, p. 3. What is meant by laughing here is laughing out loud Ibn Qudaamah said: We do not know of any difference of opinion concerning that. End quote from al-Mughni (2/451). Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said: Laughing out loud, in which one makes a loud noise, is contrary to the dignity of prayer and to the focus and humility that is required in prayer. Moreover, it shows disrespect towards the prayer, makes a mockery of it and is contrary to its purpose, so the prayer is spoiled by that. End quote from Majmoo‘ al-Fataawa (22/617). Thirdly: From the above, it is clear that the difference of opinion among the scholars has to do with laughing out loud in the prayer and whether wudoo’ is also invalidated by it, or not. The correct view, which is that of the majority of scholars, is that it does not invalidate wudoo’, because there is no evidence to indicate that it does invalidate it. Jaabir ibn ‘Abdillah (may Allah be pleased with him) said: If someone laughs whilst praying, he must repeat his prayer, but he does not have to repeat wudoo’. Narrated by al-Bukhaari in a mu‘allaq report, and by ad-Daaraqutni (51) in a mawsool report. Ibn Hajar said: It is proven to be saheeh, but it is the words of Jaabir. End quote from Fath al-Baari (1/280). Shaykh al-Islam said: There is no narration from any Sahaabi to suggest a different view. Moreover, it does not invalidate wudoo’ outside of prayer, so by the same token [it does not invalidate wudoo’] in the prayer. End quote from Sharh al-‘Umdah (1/324). An-Nawawi said: Our view and that of the majority of scholars is that it does not invalidate wudoo’. … This is the view of the majority of the Taabi‘een and those who came after them. Al-Bayhaqi narrated that Abu’z-Zinaad said: I met some of our well-versed scholars whose view is decisive: Sa‘eed ibn al-Musayyab, ‘Urwah ibn az-Zubayr, al-Qaasim ibn Muhammad, Abu Bakr ibn ‘Abd ar-Rahmaan, Khaarijah ibn Zayd ibn Thaabit, ‘Ubaydullah ibn ‘Abdillah ibn ‘Uqbah, Sulaymaan ibn Yasaar, and many other respectable scholars, who say that laughing invalidates the prayer, but it does not invalidate wudoo’. And he said: There is no proof at all to suggest that wudoo’ is invalidated by laughing. End quote from al-Majmoo‘ (2/60). The hadiths which say that laughing invalidates wudoo’ are da‘eef (weak) and none of them are saheeh (sound). An-Nawawi said: All of them are da‘eef and waahin (flimsy), according to the consensus of the scholars of hadith. End quote from al-Majmoo‘ (2/61). Summary: laughing does not invalidate wudoo’, whether that happens when praying or outside of prayer. And Allah knows best. https://islamqa.info/en/answers/129409/laughing-does-not-invalidate-wudoo |
Insanity: Islamic Fiqh's Ruling https://www.nairaland.com/5623564/insanity-islamic-fiqhs-ruling Does Laughing Invalidates Ablution https://www.nairaland.com/5623665/does-laughing-invalidates-ablution |
Praise be to Allah. Sanity is the condition of accountability, and insanity is a breakdown of sanity, meaning that the individual’s words and deeds cannot be interpreted in the usual manner except in rare instances. It was said that insanity is a breakdown of rational thinking that distinguishes between good things and bad things, and can see the consequences of things, so that there is no sign of discernment and no deeds are done that reflect discernment. See: al-Mawsoo‘ah al-Fiqhiyyah (16/99). There are many rulings which apply to the one who is insane, and which are discussed in various areas of fiqh. One of those rulings is that the insane person is not required to do physical acts of worship, such as purification, prayer, fasting and Hajj, and they are not valid on his part. He is required to give zakaah, if he has wealth; his guardian should pay it on his behalf. He is also required to pay penalties and compensation if he damages or destroys something, because this comes under the heading of dealing with the situation, not of accountability. The insane person is deemed to be Muslim if one of his parents is Muslim, and there is the hope that he will enter Paradise, as stated in the answer to question no. 14392. The insane person is to be deemed legally incompetent, so transactions of sale and purchase on his part are not valid, and his word is not to be taken seriously in matters of divorce, gift-giving, and so on. Insanity is regarded as a defect with regard to marriage, and requires annulment of the marriage. No retaliatory punishment (qisaas) is to be carried out on one who is insane, and he is not to be subjected to the hadd punishment for zina and the like. The insane person may inherit, and his guardian may dispose of his wealth in accordance with what is in his best interests. If he dies and has wealth, it is to be inherited from him. With regard to much of what we have mentioned above, please see: al-Mawsoo‘ah al-Fiqhiyyah (16/99-116). See also: al-Junoon wa Anwaa‘uhu fi’l-Manzoor al-Islami – Diraasah ‘Asriyyah, by Safar Ahmad al-Hamdaani: http://www.alukah.net/publications_competitions/0/41911 See also: Athar al-Junoon fi’t-Tasarrufaat al-Qawliyyah wa’l-Fa‘liyyah fi’sh-Sharee‘ah al-Islamiyyah: https://www.jamaa.net/books.library/?i=39361#main And Allah knows best. https://islamqa.info/en/answers/296651/rulings-in-islamic-fiqh-concerning-one-who-is-insane |
Healthyway15:Ameen my dear Shayk. |
QuestionAnswer Praise be to Allah. One of the texts which is abrogated and removed from the Mushaf is this verse: “If the son of Adam had two valleys of wealth he would desire a third, but nothing will fill the belly of the son of Adam except dust.” That is because of the report narrated by Muslim (1050) from Abu Moosa al-Ash‘ari who said: We used to recite a soorah which we likened in its length and strictness to Baraa’ah [Soorat at-Tawbah], then I was caused to forget it, but I remember from it the words: “If the son of Adam had two valleys of wealth he would desire a third, but nothing will fill the belly of the son of Adam except dust.” Ibn Hazm (may Allah have mercy on him) said, explaining the different types of abrogation: Abrogation of the text and the ruling: It was narrated that Anas ibn Maalik (may Allah be pleased with him) said: We used to recite a soorah that was equal in length to Soorat at-Tawbah; I do not remember anything of it except this verse: “If the son of Adam had two valleys of gold, he would desire a third, and if he had a third, he would desire a fourth, but nothing will fill the belly of the son of Adam except dust, and Allah turns in mercy to whoever repents.” End quote from an-Naasikh wa’l-Mansookh by Ibn Hazm (p. 9). Perhaps the reason for the different wordings narrated for this verse is that when it was abrogated, it was no longer Qur’an, so the narrators were less careful about its wording, and were not so careful about it as they were in the case of the Qur’an or the hadith of the Prophet (blessings and peace of Allah be upon him) which they wanted to convey to those who came after them. Do you not see that Abu Moosa al-Ash‘ari (may Allah be pleased with him) said: We used to recite a soorah which we likened in its length and strictness to Baraa’ah [Soorat at-Tawbah], then I was caused to forget it? The focus of the Sahaabah (may Allah be pleased with them) was on preserving and memorizing that which was proven, in order to convey it to the people. As for that which had been abrogated, they were not very concerned with it, so it was sufficient for them and for those who narrated from them to narrate it in general terms, or to narrate the meaning, or to narrate it with less precision in some of the phrases, especially since both the text and the ruling were abrogated. If the ruling remained in effect, they would pay more attention to the wording in order to apply it. Al-Qaadi ‘Iyaad (may Allah have mercy on him) said: Then think about what the Sahaabah mentioned of the verses which were abrogated; they only mentioned the meaning and some words, not the exact wording as revealed. The context and style of the Qur’an confirm what they mentioned about that, and what they narrated here is clearly far removed from the style and eloquence of the Qur’an. End quote from Ikmaal al-Mu‘lim bi Fawaa’id Muslim (3/585). It may be that the Prophet (blessings and peace of Allah be upon him) said something along these lines with different wording on different occasions, on the grounds that this is a prophetic hadith, then these wordings became mixed with the wording of the abrogated verse, because of what we have noted above, or the Sahaabah (may Allah be pleased with them) did not focus their attention on memorizing verses of which the text had been abrogated. Hence Anas said: I do not know whether it was something that was revealed to him or something that he said. Narrated by Muslim (1048). And Allah knows best. Source: Islam Q&A (https://islamqa.info/en/answers/290374/the-reasons-for-differences-in-the-wording-of-some-abrogated-verses) |
The authorities of Adeleke University, Ede, Osun State, Nigeria, has suspended the studentship of a part three Law student, Lawal Toheeb, for failure to attend the university’s imposed numerous chapel activities. In a letter of suspension, signed by the school registrar, Mr. Oyerinde Caleb Oyejola JP, that was handed over to the affected student on 10th December, 2019, the university says, inter alia, ‘The President/Vice-Chancellor considered the report of the Students’ Disciplinary Committee that found you guilty of gross disrespect to Constituted Authority. The Vice-Chancellor subsequently approved that you should be suspended from all academic activities in the University for One Semester to commence second semester of 2019/2020 academic session in line with the sanction in the Students’ Handbook…’. Lawal Toheeb was invited to face the disciplinary committee on 3rd Decemeber, 2019, at the Senate Building of the school, that has persons like Pastor Andrew Emuroutu, Mrs. Omije; the Chief Security Officer of the School, Mr. Kola Ojetoye; Professor Oguntoyinbo Atere, the Dean of Students’ Care; as members. The Panel was chaired by the school registrar, Mr. Oyerinde Caleb Oyejola. According to Lawal Toheeb, all his pleas to the panel that he is a Muslim fell on their deaf ears. He said they all alluded to the fact it was a mandatory rule of the school that all students must attend the chapel services. The school Sabbath Worship takes place 8-45am to 9-15am on Saturdays, so also in the evenings of Wednesdays and Saturdays, as contained in page 49 of the student’s handbook. This website confirmed that the Sabbath activities on Saturdays used to end by 12 noon, while the ones in the evening of Wednesdays are till sunset. The Handbook states, ‘careful preparation should be made for the Sabbath especially on Friday before sundown: clothes and shoes to be worn on Sabbath should be made ready between (5:00p.m. to 6:00p.m.).’ ‘The following are activities that are in harmony with the spirit of the Sabbath observance: (a) Attending religious services, (b) Maintaining reverence during the worship, (c) enjoying church fellowship,’ the Handbook also states. In our investigation, the school operates a merit/demerit system for obedience or disobedience to the various rules and regulations of the school among which is compulsory attendance of chapel services where the Seventh Day Church doctrines such as singing, dancing, preaching and host of other activities, hold sway. There are a number of chapels such as Shalom Chapel, Salvation Chapel, Grace Chapel, Praise Chapel, Peace Chapel, etc., that all the students have been grouped. Non-attendance of chapel programme attracts a 10-point demerit, which was formerly a 5-point, according to our findings. A student who has amassed between 10 and 60 points of demerits may be asked to carry out a community service such as sweeping the floor of the surroundings, cutting the grass, cleaning the gutters, or other dirty jobs, all in the university arena. But at any point above 60 demerits, the student will be summoned to face a disciplinary panel from where he can be suspended and eventually expelled from the school if he is returned and does not comply with the law of compulsory chapel attendance. However, according to Lawal Toheeb, in his personal report he forwarded to this website, ‘The genesis significantly began at a screening interview held on the 3rd of November 2017 where I appealed to the board that I am not willing to compromise my religion by attending the Sabbath worship.’ ‘I said, ‘I hope there is a concession for me’. However, it was the Students Care Dean’s voice I heard first, remarking that ‘No! If you refuse to abide by the law of the land then be ready to be expelled from this school,’’ he said further. ‘The school exercises continued and my artless mind remained in trauma… I had to attend the chapel worships every Wednesday evening and Saturday, morning and evening. Then a week soon came that the attendance ran on for a whole week and no days were spared. When present in the service, we were obliged to throw all worries behind and ‘stand with those who stood’. ‘to sit as others did’ they would not mind if we clapped along also. They would always ask for that and persuade us to close eyes as they pray.’ ‘Each day we were found unyielding, they would seize our cards and scare us with demerit points or community services. 'I was once caught in my room by the Hall officers on a Sabbath morning and dragged to the security post. ‘I’m a Muslim’ I objected but they were always gutsy and swift to reply ‘other Muslims are there.’ I found my way back in having spent about an hour loitering aimlessly around the Security Post awaiting sanction.’ In the tail end of the report, the student wrote: ‘Earlier this semester, I faced Disciplinary Committee on charges of the non-attendance of Sabbath worships and not appearing before the panel back then. I explained again, ‘I am a Muslim and I hold a different belief and that I once appeared back then too but left for exams’ but they were indifferent. Then the officers came for me yesterday about 4:pm and was led to the CSO who asked, if you would be indifferent why did you remain here? And I frankly replied ‘I never knew it is Zero Tolerance if I don’t compromise’. He couldn’t say anything to it. Asked me to be taken to the Senate for the letter. And just yesterday sir, I was served a suspension letter by Mrs. Ajayi on those charges for a full semester commencing January (I have attached the suspension letter) also.’ End of quote. Meanwhile, the school has always claimed that it does not force the Muslim students to attend church services in the school, in a statement credited to the Vice Chancellor of the school, Professor Samuel Ekundayo Alao, that appeared in an interview he granted a newspaper outfit of the school, Adeleke Star, in its November 18, 2019, edition, he said, ‘such malicious rumour cannot be spread by Muslim students in the institution who are enjoying the freedom to practice their religion and other benevolent acts of the institution.’ The newspaper also alluded to him as saying that the large number of students in the school are well treated. Many other Muslim students who do not wish that their names be published for fear of possible backlash from the school authorities have said the VC is being economical with the truth. For instance, some of them cited an instance of forbiddance of observance of Muslim daily prayers in the school. They said attempts to use makeshift places for prayers have always been met with harsh actions from the agents of the school. They say the school only makes a-once-in-a-week political Jumaht attendance at Adeleke mosque in the town, a case of spoiling the students for six days and trying to show the world they are well treated for just a day, this investigation discovers. It would be recalled that this website carried the story of a female Muslim student who had to leave the university when she was refused the use of Hijab. There are many other cases of Muslim students leaving the school in the face of intimidation. To an outside world, Adeleke University depicts the look of a secular private university but which findings have shown is doctrinally a Seventh Day Adventist Church University Source: https://www.simplysalafiyyah.com/news-r.php?id=26&adeleke-university-suspends-muslim-student-for-church-non-attendance&fbclid=IwAR0axpOm_xOXnI3YhXqF8-pXCJFF9tjb8-ks3Ee0gSS0TOFvrxgcT6e92xI |
Ruling Of Dealing/buying Animate Toys (bèèbí) For Children https://www.nairaland.com/5601219/ruling-dealing-buying-animate-toys#85257057 Abrogated Verses In The Holy Qur'an: Why Differences In Wording? https://www.nairaland.com/5611275/abrogated-verses-holy-quran-why |
Praise be to Allah It is permissible to deal in products that people give as gifts, such as toys, flowers, cards and the like, provided that they do not involve anything haraam such as music or images or pictures of animate beings, and do not help in anything haraam, such as gifts for Valentine’s Day, Christmas, Halloween and so on, because it is not permissible to sell anything that is haraam or helps in anything haraam, as Allah, may He be exalted, says (interpretation of the meaning): “Help you one another in Al‑Birr and At‑Taqwa (virtue, righteousness and piety); but do not help one another in sin and transgression. And fear Allah. Verily, Allah is Severe in punishment” [al-Maa’idah 5:2]. Secondly: With regard to toys and teddy bears, if they are for children, there is nothing wrong with dealing in them, because there is a concession allowing playing with dolls, and because concessions are granted in the case of children that are not granted in the case of adults. But if they are bought by adults to decorate their living rooms and cars, then it is not permissible to sell them to them. In as-Saheehayn it is narrated that ‘Aa’ishah (may Allah be pleased with her) said: I used to play with dolls in the house of the Messenger of Allah (blessings and peace of Allah be upon him), and I had friends who would play with me… Narrated by al-Bukhaari (6130) and Muslim (2440) Al-Haafiz Ibn Hajar said in al-Fath: This hadith is quoted as evidence for the permissibility of keeping dolls and toys so that girls can play with them. That is excluded from the general meaning of the prohibition on keeping images. This was the view of ‘Iyaad, who narrated it from the majority. They regarded it as permissible to sell toys for girls in order to teach them from an early age how to take care of their houses and their children in the future. Ibn Hibbaan wrote a chapter entitled: Permissibility of little girls playing with toys… – according to a report of Jareer from Hishaam: [‘Aa’ishah said:] I used to play with dolls, which are toys. Narrated by Abu ‘Awaanah and others. Abu Dawood and an-Nasaa’i narrated via another isnaad from ‘Aa’ishah that she said: The Messenger of Allah (blessings and peace of Allah be upon him) came from the campaign to Tabook or Khaybar… and he quoted the hadith about him tearing down the curtain that she had hung up over her door. She said: He lifted the edge of the curtain and saw some dolls belonging to ‘Aa’ishah. He said: “What is this, O ‘Aa’ishah?” She said: My dolls. He saw among them a horse that had wings attached to it and said: “What is this?” I said: A horse. He said: “A horse with wings?” I said: Have you not heard that Sulaymaan had horses that had wings? And he smiled. End quote. The report mentioned by Ibn Hajar was also narrated by Abu Dawood (no. 22813) and classed as saheeh by al-Albaani in Ghaayat al-Maraam (129). Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) was asked: What is the ruling on buying dolls and on the images that are found in books, such as images of animals and birds, and so on, because children enjoy looking at them and they learn by looking at them, and I do not know what the ruling on that is? He replied: With regard to dolls for children, which are three-dimensional images in the form of a woman or a girl or a child, they may be divided into two categories: The first category is permissible and there is nothing wrong with it. It includes the dolls that are made nowadays that have no facial features, no eyes or nose or mouth. There are no reservations about the permissibility of these, because ‘Aa’ishah (may Allah be pleased with her) had dolls that were like this, with which she played. The second category is those that are made of plastic and look exactly like human beings, with eyes, lips, eyelashes and eyebrows; some of them even walk and talk. There is some reservation about the permissibility of these, but I am not strict about it, because with regard to the hadith of ‘Aa’ishah (may Allah be pleased with her) which says that she played with dolls, it may be said that it is indicative of lenience concerning dolls, especially since, as I said, children may enjoy playing with them. Nevertheless we say: so long as there is an alternative to that, we should not turn to that which is doubtful when that which is not doubtful is available, because the Prophet (blessings and peace of Allah be upon him) said: Leave that which makes you doubt for that which does not make you doubt. As for images of other animals, such as horses, lions and the like, there is no justification for keeping them at all, when we have an alternative in the form of toys that are based on equipment such as cars, bulldozers and the like. A boy can play with those just as he would play with toy animals. But if a person is given one of these animals as a gift, then he should cut off its head and leave it without a head, and there is nothing wrong with that. End quote from Liqa’ al-Baab al-Maftooh (26/6) And Allah knows best. Source: https://islamqa.info/en/answers/119056/ruling-on-dealing-in-gifts-and-toys |
TheExecutioner:Meanwhile, kindly note that Al-Quran is the world of Allah revealed to the Prophet via Angel Jibril. I hope you understand this? |
TheOutlaw: TheExecutioner: |
Rashduct4luv:barakalah feek Sir |
Praise be to Allah The purpose of the ring tone on a phone is to alert one to an incoming call. The ringtone should be for this purpose - to alert and notify one of the person calling. To utilise the sanctified name of Allah and similar wording for a ringtone is inappropriate and tantamount to disrespect. The recitation and words of Quran and other sanctified words have a prescribed etiquette. Using these words as a ringtone violates their sanctity and is a form of disrespect to Allah Ta’ala and the salient symbols of Islam. The Jurists have forbidden the use of the sacred words and symbols for purposes other than worship and what is related to it. The respect of the Qur’an and sanctity of the symbols of Islam must always be upheld in the highest regard. Allah Ta’ala says “And whosoever honours the salient symbols of Allah, then surely this is due to the piety of the hearts.” (Surah Hajj – Verse 32) And Allah Knows Best Excerpt from Darulihsan (https://www.darulihsan.com/index.php/k2-categories/item/8574-using-azan-zikr-etc-as-a-ring-tone) |
Death is inevitable |
Can We Attribute An Ear To Allah? https://www.nairaland.com/5567246/attribute-ear-allah Ruling On Using Adhan Or Dhikr As Ringing Tone https://www.nairaland.com/5567285/ruling-using-adhan-dhikr-ringing |
Praise be to Allah. Firstly: The basic principle of Ahl as-Sunnah wa’l-Jamaa‘ah in affirming the divine attributes is that they affirm for Allah, may He be exalted, what He affirmed for Himself, or His Messenger (blessings and peace of Allah be upon him) affirmed for Him, without resorting to an interpretation that differs from the apparent meaning, without denying the divine attributes, without asking how they are, and without likening these attributes to any of Allah’s creation. To sum up: the attributes of Allah, may He be exalted, are tawqeefi (something which is based on revelation [and not open to ijtihaad]), and there is no room for reason in this regard. So we do not affirm for Allah, may He be exalted, any attributes except those that are affirmed in the Qur’an and Sunnah. Imam Ahmad (may Allah have mercy on him) said: Allah cannot be described except in the terms in which He described Himself or His Messenger described Him, and that cannot go beyond what is mentioned in the Qur’an and hadith. End quote from al-Fatwa al-Hamawiyyah (p. 271). Secondly: This attribute, the “ear”, cannot be affirmed unless there is a religious text [Qur’an or sound hadith] to support that, and we have no report that affirms it, so we must refrain, and it is not permissible to affirm this attribute for Allah, may He be exalted. Shaykh al-Barraak says: With regard to that for which there is nothing at all to deny it or affirm it, whether that be on the basis of a religious text [Qur’an or sound hadith] or an implied meaning or what is necessarily understood, we should refrain from discussing the matter. One example of that is the ear, with regard to Allah, may He be exalted. This is one of the matters concerning which we must refrain from discussion and neither deny or affirm it, because we have nothing to confirm it, either on the basis of a religious text [Qur’an or sound hadith] or an implied meaning or what is necessarily understood. End quote from at-Ta‘leeq ‘ala al-Qawaa‘id al-Muthla (96). And Allah knows best. Source: https://islamqa.info/en/answers/300999/can-we-attribute-an-ear-to-allah |
May Allah be with all our scholars of sunnah Rashduct4luv: |
obaxlove:What did you need? |
Praise be to Allah. Because you were at fault and are the one who caused this accident, then you must bear responsibility for it in full. If the other party wants to let you off and forgive you, then he has the right to do that. It is his right: he can waive liability or he can demand compensation. But he does not have the right to deceive the insurance company and make them think that he was the one who caused the accident, so that they will bear the costs of repair, because this is lying, cheating and deceit, and it is contrary to the conditions of the contract between him and this company. Based on that, you have to return this money to the insurance company, because you took it unlawfully. If it is too difficult to return it to them for any reason, then you must give it in charity to the poor and needy. The fact that you are not well off in contrast to the wealth of the other man is not an excuse or justification for obtaining the money unlawfully. And Allah knows best. Source: https://islamqa.info/en/answers/201112/ruling-on-money-obtained-from-the-insurance-company-by-lying-to-them |
Keeping a heart clean https://www.nairaland.com/5543350/keeping-clean-heart Ruling On Premium Obtained From The Insurance Company By Lying To Them https://www.nairaland.com/5543364/ruling-premium-obtained-insurance-company |
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I'm really disappointed o! What will the truth do to me?
? Are you all in hiding?