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TravelRe: General South Africa Visa Enquiries by Lukgaf(m): 2:37pm On Jan 30, 2020
Dongatzby:
Good day my people, I have mostly been a passive user of this thread for the past few months and you guys have been on a tremendous support, that's why I want to share my success story.

I applied for my study permit on December 10th last year and i was waiting for my visa to come out on time but when it didn't come out, I emailed the two Consular emails that you guys provided on monday January 20th requesting for quick processing of my visa application. They replied me immediately that my request has been submitted few hrs later on same day.

On Tuesday January 21st, another email was sent to me that my visa application is been considered. On Wednesday, I got the email that my visa is ready. I tracked it and it was indeed ready.

My people, I picked up my visa today and I have been approved 2yrs postgraduate study permit. For who may have this questions, I'm going in for Postgraduate program in cape town, that's all I can say.

If you have applied for your Visa, especially study permit, please feel free to contact the them through that email that were provided on here two weeks ago, I'm sure you shall hear good news soon as well.

Shallom!
Do you mean Veronica loving email?
IslamRe: Prophetic Solution To Lassa Fever And Other Related Diseases by Lukgaf(op): 8:03am On Jan 28, 2020
NeoWanZaeed:
We need proof from Kitab Wa Sunnah..

That that dua is from rosul and works for what you said
See here, https://sunnah.com/urn/1613500
IslamRe: Suggest Threads For Frontpage Here by Lukgaf(m):
IslamProphetic Solution To Lassa Fever And Other Related Diseases by Lukgaf(op): 6:55am On Jan 28, 2020
The is a recent report of a Lassa fever outbreak in some States in Nigeria.

According to the Centre for Disease Control(CDC), Lassa fever is an animal-borne disease which is transmitted to humans. It is common in Liberia, Sierra Leone and Nigeria as well as some other parts of West Africa.

It’s estimated that about 100,000 to 300,000 new cases are discovered every year with about 5000 deaths annually. For more information about how the disease is transmitted, signs and symptoms and prevention, see here.
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.
TravelRe: UK To Introduce Points-based Immigration System To Be Brought In By End of 2020 by Lukgaf(m): 6:55am On Jan 27, 2020
DMainMan:
A points-based immigration system could be in place two years earlier than originally planned, according to reports.

Home Secretary Priti Patel is reportedly set to tell her cabinet colleagues that Britain should implement an Australian-style system before the end of the year - to coincide with the end of Britain's transition period with the EU.

A government source told the Daily Express: "We need to deliver change and businesses need to be prepared for uncontrolled migration of low-skilled workers to end this year.

"There is a clear drive for talented and skilled workers from around the world to come to the UK, but we also need to see a reduction in the number of unskilled workers entering the UK and that's why this will be coming to an end."

The reports come as Boris Johnson called for the UK to be the "investment partner of choice" for Africa and said his government would put "people before passports".

He said: "Change is coming and our system is becoming fairer and more equal between all our global friends and partners, treating people the same, wherever they come from.

Sources:

https://news.sky.com/story/points-based-immigration-system-to-be-brought-in-by-end-of-2020-11913200  

https://www.standard.co.uk/news/politics/australian-point-based-immigration-system-uk-introduced-a4338856.html

cc: Seun, lalaclastilala
Thanks Prof, make I start packing my bag small small
CrimeRe: Fatai Yusuf (Oko Oloyun) Shot Dead By Unknown Gunmen by Lukgaf(m): 2:27am On Jan 24, 2020
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).
IslamRe: Suggest Threads For Frontpage Here by Lukgaf(m): 6:06pm On Jan 23, 2020
IslamCondition Of Taobah (repentance) by Lukgaf(op): 6:01pm On Jan 23, 2020
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).

The Prophet (peace and blessings of Allaah be upon him) said: “Our Lord comes down to the lowest heaven when one-third of the night remains, and says, ‘Who will call upon Me so that I may answer him? Who will ask Me so that I may give to him? Who will seek My forgiveness so that I may forgive him?’” Muslim, no. 758
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
IslamIslamic Ruling On Family Planning by Lukgaf(op): 5:53pm On Jan 23, 2020
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
IslamRuling On Tribal Marks And Tatoo by Lukgaf(op): 5:20am On Jan 17, 2020
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
IslamRe: Suggest Threads For Frontpage Here by Lukgaf(m): 5:12am On Jan 17, 2020
IslamRuling On Sharing Cartoons on Social Media by Lukgaf(op): 5:10am On Jan 17, 2020
Question

My question is about cartoons that contain animate beings. Is it permissible to take them from websites and share them in chat rooms? Please note that the person who is putting it in the chat room is not the one who drew the cartoons. Some of these cartoons depict a good idea that it is difficult to convey in mere words, and they may sometimes be more effective in conveying the idea. Is simply sharing them permissible?
Praise 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

IslamDoes Laughing Invalidate Ablution? by Lukgaf(op): 8:14am On Jan 10, 2020
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
IslamRe: Suggest Threads For Frontpage Here by Lukgaf(m):
IslamRe: Suggest Threads For Frontpage Here by Lukgaf(m): 7:05am On Jan 10, 2020
IslamInsanity: Islamic Fiqh's Ruling by Lukgaf(op): 7:03am On Jan 10, 2020
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
IslamRe: Ruling On Dealing/Buying Animate Toys (Bèèbí) For Children by Lukgaf(op): 12:24pm On Jan 03, 2020
Healthyway15:
Thank you Ustaaz... May Almighty Allah increase you in knowledge and understanding, and reward you abundantly. We would love to learn more from you anytime, because many people are going astray everyday.
Ameen my dear Shayk.
IslamAbrogated Verses In The Holy Qur'an: Why Differences In Wording? by Lukgaf(op): 6:49am On Jan 03, 2020
Question

I have read on your website answers to questions having to do with abrogated soorahs of the Holy Qur’an, specifically Soorat at-Turaab. You quoted various hadiths, which you said are saheeh, which mentioned the abrogated verses. What prompted my question is the fact that there is a difference of opinion concerning the texts, so how can the hadiths be saheeh, when they mention texts that differ from the soorah?
Answer

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)
EducationAdeleke University Suspends Muslim Student For Not Attending School Chapel by Lukgaf(op): 9:25am On Jan 02, 2020
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
IslamRe: Suggest Threads For Frontpage Here by Lukgaf(m):
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
IslamRuling On Dealing/Buying Animate Toys (Bèèbí) For Children by Lukgaf(op): 10:53am On Dec 27, 2019
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
IslamRe: Simple Evidence That The Quran Is Man Made by Lukgaf(m): 9:11am On Dec 23, 2019
TheExecutioner:
What does that even mean? grin I'm really disappointed o! What will the truth do to me?

If it will harm me, then why are you worried about causing harm to an ordinary kuffargrin? Doesn't the quran say in 8:55 that allah hates the kuffar? Or are you perhaps afraid that the quran is only making empty threats?

Why not just answer OP's question and reveal the identity of the speaker in Surah 1:1-5? grin

[img]https://images./2fWCkKGECmjVtlyevbjIIT.gif[/img]
Meanwhile, kindly note that Al-Quran is the world of Allah revealed to the Prophet via Angel Jibril. I hope you understand this?
IslamRe: Simple Evidence That The Quran Is Man Made by Lukgaf(m): 10:32pm On Dec 22, 2019
TheOutlaw:
O boy see as dem carry this topic go bury am inside the islamic section! grin

So nl's MOOslim mods want to discourage people from commenting on this topic because no sane person wants that islamic confession on their profile abi?grin Really disappointed with you lot. It seems Seun Osewa has given you too much freedom to abuse your privileges as moderators on this forum.

Nobody, not even Rashduct4luv, Lukgaf etc can answer this because it is too embarrassing for them!grin
TheExecutioner:
Amazing. You mean all the time that this thread has been standing, the only thing you can do is make childish and schoolyard insults? Isn't there any keyboard jihadi or dawahist who can answer this simple challenge?
Rashduct4luv Lukgaf OladimejiRufai aka IMESS, Patrioticman007 etc how far nacheesy ? Are you all in hiding?

Silence is the best answer for somebody like you. The fact is you are not ready for truth.
IslamRe: Can We Attribute An Ear To Allah? by Lukgaf(op): 8:35am On Dec 06, 2019
Rashduct4luv:
Any names/attributes not found in the Qur'an and Sunnah as being ascribed to Allah should be done away with.

Allah ascribes sight and hearing to himself. Nothing is similar to Allah and He is attributed with Hearing and Sight
barakalah feek Sir
IslamRuling On Using Adhan Or Dhikr As Ringing Tone by Lukgaf(op): 7:47am On Dec 06, 2019
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)
IslamRe: Some Beliefs About Death In Islam by Lukgaf(m): 7:32am On Dec 06, 2019
Death is inevitable
IslamRe: Suggest Threads For Frontpage Here by Lukgaf(m):
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
IslamCan We Attribute An Ear To Allah? by Lukgaf(op): 7:24am On Dec 06, 2019
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
IslamRe: Biography Of Ibn Taymiyyah by Lukgaf(m): 7:21am On Dec 06, 2019
May Allah be with all our scholars of sunnah

Rashduct4luv:
Biography of Ibn Taymiyyah


Question
I want to know about the biography of Ibn Taimiyah.


Answer

All perfect praise be to Allah, The Lord of the Worlds. I testify that there is none worthy of worship except Allah, and that Muhammad is His slave and Messenger.

Ibn Taymiyyah is Taqiyu Ad-Deen Abul 'Abbaas Ahmad Ibn 'Abd Al-Haleem Ibn 'Abd As-Salaam Ibn Taymiyyah Al-Harrani Al-Hanbali . He was born on Monday the 10th of Rabee' Al-Awwal 66l A.H./22nd of January 1263 A.C in Harran in Iraq. His father fled with his family from Harran to Damascus in the year 667 A.H./1268 A.C. out of fear of the Tatars who invaded the land of Islam and were very close to Harran. In Damascus, the center of Islamic studies at that time, Ahmad Ibn Taymiyyah followed the footsteps of his father who was a scholar of Islamic studies by studying with the great scholars of his time. He completed his studies when he was a teenager, and at the age of 19, he became a professor of Islamic studies, well versed in Quranic studies, Hadeeth, Fiqh, theology, Arabic grammar and scholastic theology, etc., He started giving Fataawa on religious matters without following any of the traditional schools: the Hanafi, Maaliki, Shaafi'i and Hanbali.

He defended the authentic Prophetic tradition by arguments which, although taken from the Quran and the Sunnah, were unfamiliar to people of his time. The freedom of his polemics led some narrow-minded people to falsely accuse him of all kinds of heretical beliefs. Therefore, he fought against heretical innovations in religion which were widely spread during his time everywhere in the Muslim world, especially certain acts and beliefs of some Sufi orders, like worshipping saints, visiting their graves, and throwing themselves in the fire. His attack on the Sufis caused him a lot of troubles with the authorities whose rulers were under the influence of certain Sufi leaders. However, Ibn Taymiyyah's fight was not limited to the Sufis and the people who followed the heretical innovations only; but also against the Tatars who attacked the Muslim world and almost reached Damascus. The people of Syria sent him to Egypt to urge the Mamluke Sultan, the Sultan of Egypt and Syria to lead his troops to Syria in order to save it from the invading Tatars. When he realized that the Sultan was reluctant to do what he asked him, he threatened the Sultan by saying: " If you turn your back on Syria, we will appoint a Sultan over it who can defend it and enjoy it at the time of peace ". He took part in the battle of Shaqhab near Damascus against the Tatars, which took place during the month of Ramadan and he gave a Fatwa to the army to break their fast so that they would become strong when fighting against their enemy, in the same manner like the Prophet Muhammad did during the battle of the conquest of Makkah. The Muslims won the battle against the Tatars and they drove them away from Damascus and all Syria. Ibn Taymiyyah's courage was expressed when he went with a delegation of scholars to talk to Qazan, the Khan of the Tatars, to stop his attack on the Muslims. No scholar dared to say anything to him except Ibn Taymiyyah who said: " You claim that you are Muslim and you have people calling the Aathaan, judges, Imaams and shaykhs but why did you invade us and come to our country? Your father and your grandfather, Hulago, were non-Muslims, yet, they did not attack the land of Islam; rather promised not to attack it and they kept their promise. But you promised and broke your promise. " This entire Jihaad against the enemies of Islam did not help Ibn Taymiyyah with the scholars. The authorities put him in jail many times until he died in jail because of his courage and free progressive opinions on many legal and social issues which angered his opponents, the followers of the Orthodox Schools of law. However when Ibn Taymiyyah had the chance to punish his opponents among the scholars who caused him all kinds of trouble and put him in jail many times, he showed the utmost of magnanimity and forgave them when Sultan An-Naasir Qalawun gave him the chance to punish them. Ibn Taymiyyah said: " If you kill them you will never find scholars like them. " The
Sultan said: " They harmed you many times and wanted to kill you! " Ibn Taymiyyah said: " Whoever harmed me is forgiven, and who harmed the cause of Allah and His Messenger, Allah will punish him. " The Muslim historians, like Ath-Thahabi , Ibn Katheer , Ibn Al-'Imaad Al-Hanbali and many others praised Ibn Taymiyyah and considered him as one of the greatest scholars of Islam of all times. Ibn Taymiyyah died in jail in Damascus on Sunday night 20th Thul-Qi'dah 728 H./26-27 September 1328 A.C. The people of Damascus, who held him in great honor, gave him a splendid funeral which was attended by an estimated 200,000 men and 15,000 women.
Despite all the troubles that he had in his life, as discussed earlier, Ibn Taymiyyah was able to write many books and pamphlets on all branches of Islamic knowledge.

Ibn Taymiyyah may Allaah have mercy upon him explained the practices and customs of Sufism in multiple Fatwas. He gathered all these Fatwas in one volume entitled Kitaab At-Tasawwuf.

Although Ibn Taymiyyah may Allaah have mercy upon him praised some Sufis, he was not one of them. He believed that the Waliyys (allies of Allaah The Almighty) are pious Muslims, whether they are the poor, Sufis, scholars of Fiqh (Islamic jurisprudence), scholars, traders, workers, emirs or governors. Allaah The Almighty Says (what means): {Unquestionably, [for] the allies of Allaah there will be no fear concerning them, nor will they grieve. Those who believed and were fearing Allaah.} [Quran 10:62]

Ibn Taymiyyah may Allaah have mercy upon him was not a Sufi even though he praised some Sufis. He also criticized those who claimed to be Sufis, for example, Al-Hallaaj and Ibn ‘Arabi. He declared some Sufis as people of Bid‘ah (religious innovators) and Zindeeqs (persons professing Islam and hiding disbelief). Scholars who are competent researchers did not consider some people like Al-Hallaaj, to be Sufis.

His student Ibn Al-Qayyim Al-Jawziyyah, compiled a list of the works of Ibn Taymiyyah which totaled around 350 works. May Allah’s Mercy and Forgiveness be upon him.

Allah knows best.

Copied.
TravelRe: General South Africa Visa Enquiries by Lukgaf(m): 6:45am On Nov 27, 2019
obaxlove:
Hello House,

Please if anyone is going to University of Kwazulu Natal, Howard College for January 2020 Admission or anyone currently studying there, please send PM.
What did you need?
IslamRuling On Premium Obtained From The Insurance Company By Lying To Them by Lukgaf(op): 9:28am On Nov 22, 2019
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
IslamRe: Suggest Threads For Frontpage Here by Lukgaf(m): 9:19am On Nov 22, 2019
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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