₦airaland Forum

The face of Otooge

But when will they kill Reverend King. Nigeria is lawless. The law is only for the poor

In an age of crime and danger, where hijackings, burglaries, hold-ups, murders, rapes and kidnappings are rife especially in Nigeria, people are understandably worried about their safety and security. Example is the case of one-million boys in Oyo

Effective safety and security can be acquired through making du‘aa to Allah Ta‘ala to protect us and reciting the various du‘aas of protection mentioned in the ahaadeeth, together with adopting the means of protection such as burglar bars, security gates, alarm systems, armed response, etc.

Hereunder, we will elaborate on the aspect of making du‘aa for safety and security, while a separate article on physical, practical safety tips will insha-Allah follow at a later stage.

Rasulullah (sallallahu ‘alaihi wasallam), in his blessed ahaadeeth, has taught us various du‘aas of protection. We should make it a point to recite these du‘aas regularly, with the firm conviction that by doing so, we will enjoy the divine protection of Allah Ta‘ala. We should also ensure that we teach these du‘aas to our children and practically remind them to read these du‘aas so that they will remain safe and secure.

There are many different sunnah du‘aas of protection. Ideally, we should recite as many of them as we can. Nevertheless, for the sake of ease, we have presented just five du‘aas that can easily be read by one and all. We should try to read these du‘aas in the morning and evening, before sleeping, before leaving the home, etc.

These du‘aas are:

1. Aayatul Kursi. (Saheeh Bukhaari #2311)

2. The last two verses of Surah Baqarah. (Saheeh Bukhaari #4008)

3. The three “Quls” i.e. Surah Ikhlaas, Surah Falaq and Surah Naas. These should be recited three times each. (Sunan Abi Dawood #5082)

4. The du‘aa below. This should also be recited thrice. (Sunan Tirmizi #3388)

بِسْمِ اللهِ الَّذِيْ لَا يَضُرُّ مَعَ اسْمِهِ شَيْءٌ فِيْ الْأَرْضِ وَلَا فِيْ السَّمَاءِ وَهُوَ السَّمِيْعُ الْعَلِيْمْ​

5. The following du‘aa. (Ibnu ‘Asaakir – Al Jaami‘us Sagheer #6140)

بِسْمِ اللهِ عَلَى دِيْنِيْ وَنَفْسِيْ وَوَلَدِيْ وَأَهْلِيْ وَمَالِيْ​

May Allah Ta‘ala keep us all safe and secure, aameen.

alhaadi.org via JAMIA KZN.

Alhamdulillah, Allah has granted us a great favour by choosing Islam as our Deen. Allah, the Exalted, says: “Today I have perfected your Deen for you, completed My bounty upon you and chosen Islam as your Deen.” (Surah Al-Mai’dah, 5:3)

Islam is an all-encompassing and holistic way of life. It takes into account all of the human needs: spiritual, emotional and physical. It encourages marriage and has made it the only means through which we can satisfy our sexual needs. In fact, according to many scholars, though marriage is a highly recommended act, it becomes obligatory once there is a risk of getting involved in a sin.

Unfortunately many Brothers are living a very promiscuous life these days. A number of them are involved in premarital relationships while others are even having extra-marital relationships with girls/women.

These Brothers who are involved in these immoral acts can actually be divided into three common categories:

1. Brothers who are in unlawful relationship with a single girl either with the aim of having fun with her or with the sincere intention of marrying her. Whatever your motive may be, she is haraam for you. Some of you get engaged to her thinking that once you are engaged to her she becomes halaal for you.

No Brother, your fiancée is not your wife therefore she is not halaal for you till you have a Nikah with her, period!

2. Then there are those who have relations with several girls at a time (these are the lads who are usually termed as ‘Playboys’). Every time you find a new girlfriend you feel a sense of pride in you. You take the new relationship as a feather in your cap!

No Brother, this relationship is not a feather in your cap but in real sense it is something that can cause a black spot in your heart. Yes, by being alone with her you are bound to be involved in a sin and this creates a black spot in your heart as is stated in the following Hadeeth: Abu Huraira reported: The Messenger of Allah, peace and blessings be upon him, said, “Verily, when the servant commits a sin a black spot appears upon his heart…” Source: Sunan al-Tirmidhī 3334. If Allah has endowed you a luxurious life that includes wealth, a splendid house, a porsche car etc. and has also blessed you with very good looks, then do not use these bounties to cause His wrath because you are answerable to Him tomorrow in the Hereafter.

3. Then there are Brothers who are involved in Extramarital affairs. These are the relationships outside of marriage where an illicit romantic or sexual relationship or a romantic friendship or a passionate attachment occurs. This practice is not only totally forbidden in Islam, it is also disliked by all societies of the world, however liberal they might be. Being unfaithful to your wife is disliked by majority of the people all around the world.


Please fear Allah Subhanahu wa Ta’ala because He is always watching every move of yours. Keep away from all types of sins. Do not ruin the everlasting life of the Hereafter for the Trivial life of this Duniya! What answer are you going give Him for the sins you are committing here?

On the other hand, if a person leaves a sin for the pleasure of Allah Subhanahu wa Ta‘ala, he will enjoy rewards in both the worlds: in this world as well as the Hereafter.

By: M. B. Ahmed via JAMIA KZN

Praise be to Allah.

Firstly:

To announce death are of three types: those that are forbidden, those that are disliked [makrooh], and those that are permissible.

The kind of death announcements that is forbidden is that which is like the death announcements of the people of the Jaahiliyyah, which were based on shouting out that news in public places and mentioning the status of the deceased and eulogizing him, or were accompanied by lamentation, wailing and distress.

Eulogising means mentioning the attributes of the deceased himself; status means mentioning his lineage.

Hashiyat al-Jamal ‘ala al-Manhaj, by Zakariyya al-Ansaari (3/687).

The kind of death announcement that is disliked [makrooh] is announcing the death by calling out and raising the voice, without mentioning his status and eulogizing him.

As for the kind of death announcement that is permissible, it is simply announcing the death of the deceased, without calling out.

Evidence from the Sunnah indicates that the last type of death announcements is permissible, as when the Prophet (blessings and peace of Allah be upon him) announced the death of the Negus, and of the martyrs of Mu’tah, and so on.


Al-Kaasaani said: There is nothing wrong with a person informing people such as his relatives, friends and neighbours of the death so that they may fulfil his rights such as offering the funeral prayer, offering supplication (du‘aa’) for him and accompanying the bier to the graveyard… Moreover, announcing it will encourage people to do an act of worship, and urge them to prepare for death, so it comes under the heading of helping one another in righteousness and piety, being a means of bringing about good, and telling others of a good deed.

End quote from Badaa’i‘ as-Sanaa’i‘ (3/207).

In Fataawa al-Lajnah ad-Daa’imah (8/402) it says: It is permissible to call the relatives, friends and neighbours of the deceased when he dies, so that they may offer the funeral prayer for him, offer supplication for him, accompany his bier and assist with his burial, because the Prophet (blessings and peace of Allah be upon him) informed his companions when the Negus (may Allah have mercy on him) died, so that they could pray for him. End quote.

Secondly:

There is nothing wrong with announcing and informing people of a death via social media such as Facebook, Twitter, WhatsApp and so on, or through email and text messages, if the purpose behind that is to inform people so that they may attend the funeral prayer, or offer supplication for the deceased and pray for forgiveness for him, or offer condolences to his family, because that is a means of bringing about these righteous deeds.

Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allah have mercy on him) was asked about death announcements in newspapers, and he said: We do not see anything wrong with that, if it is simply for the purpose of informing people.

End quote from Masaa’il al-Imam Ibn Baaz by Ibn Maani‘ (p. 108).

Shaykh Ibn ‘Uthaymeen said: With regard to announcing the death of the deceased, if it is for a good reason, such as if the deceased interacted widely with people in business, and his death is announced so if anyone is owed anything by him, it can be paid to him (from his estate) and so on, there is nothing wrong with that.

End quote from Majmoo‘ Fataawa wa Rasaa’il al-‘Uthaymeen (17/461).

Shaykh Ibn Jibreen said: There is nothing wrong with spreading the news of the death of people who were well known for goodness and righteousness, so that the Muslims may pray for mercy for them and offer supplication for them, but it is not permissible to praise them for things that they did not do or traits that they did not possess, because that is clearly lying.

End quote from Fataawa Islamiyyah (2/106).

And Allah knows best.

Source: Islam Q&A

You are very much correct Akhee. Sukran

Guess op mouth is smelling. Lol

Rashduct4luv:
Why tag me in this kind of post?
.
At least our hadiths has grades unlike the Bible with various mixtures of words that looks like that of God, that of God's Prophets, that of normal men and that of fools.
.
Worry about analysing your Book!

I wonder ooo my brother

Praise be to Allah.

Firstly:

A number of modern researchers have studied the weights, measures and lengths mentioned in the Qur’an and Sunnah. The scholars have discussed guidelines on their values in the past, and mentioned their equivalents in modern terms. These scholars include the following:

Mahmoud Faakhoori and Salaah ad-Deen Khawwaam, in their book Mawsoo‘ah Wahdaat al-Qiyaas al-‘Arabiyyah wa’l-Islamiyyah wa maa yu‘aadiluhaa bi’l-Maqaadeer al-Hadeethah: al-Atwaal, al-Masaahaat, al-Awzaan, al-Makaayeel.

Muhammad Najm ad-Deen al-Kurdi, in his book al-Maqaadeer ash-Shar‘iyyah wa’l-Ahkaam al-Muta‘alliqah biha – Kayl, Wazn, Miqyaas – mundhu ‘Ahd an-Nabi (sall-Allahu ‘alayhi wa sallam) wa Taqweemuha bi’l-Mu‘aasir.

‘Ali Pasha Mubaarak, in his book al-Mizaan fi’l-Aqyisah wa’l-Awzaan.

Muneer Hammood Farhaan al-Kubaysi, in his book al-Maqaadeer ash-Shar‘iyyah wa Ahammiyatuha fi Tatbeeq ash-Sharee‘ah al-Islamiyyah: al-Awzaan wa’l-Makaayeel wa’l-Maqaayees.

Muhammad al-Jaleeli, in his book al-Makaayeel wa’l-Awzaan wa’n-Nuqood al-‘Arabiyyah.

Muhammad Subhi al-Hallaaq, in his book al-Eedaahaat al-‘Asriyyah li’l-Maqaayees wa’l-Makaayeel wa’l-Awzaan ash-Shar‘iyyah.

Shaykh ‘Abdullah ibn Sulaymaan al-Munayyi‘, in his article Tahweel al-Mawaazeen wa’l-Makaayeel ash-Shar‘iyyah ila al-Maqaadeer al-Mu‘aasirah, published in Majallat al-Buhooth al-Islamiyyah (issue no. 59).

Shaykh Wahbah az-Zuhayli, in his book al-Fiqh al-Islami wa Adillatuhu.

Secondly:

With regard to what the questioner wants to know about the modern equivalents of those measures, weights and volumes, we say – with the addition of the equivalent of the “meel”:

Mudd
Shaykh ‘Abdullah ibn Sulaymaan al-Munayyi‘ (may Allah preserve him) said:

The mudd is equivalent to 544 grams, based on the fact that the mudd is equal to one and a third ratls, and the ratl is equivalent to 408 grams, as noted above.

Majallat al-Buhooth al-Islamiyyah (59/179).

Saa‘
Shaykh ‘Abdullah ibn Sulaymaan al-Munayyi‘ (may Allah preserve him) said:

The Council of Senior Scholars in the Kingdom of Saudi Arabia researched the equivalent of the saa‘ in kilograms, basing their research on the fact that the saa‘ of the Messenger of Allah (blessings and peace of Allah be upon him) was equal to four mudds, and the mudd was what could fill the cupped hands of a man of average size, then it was worked out what was meant by “what could fill the cupped hands of a man of average size”. The conclusion reached was that the mudd is equivalent to approximately 650 grams, so the equivalent of the saa‘ is 2600 grams.

Majallat al-Buhooth al-Islamiyyah (59/178).

Qullah
Shaykh ‘Abdullah ibn Sulaymaan al-Munayyi‘ (may Allah preserve him) said:

The qullah that is well known among the scholars is the “qullah of Hajar”. This Hajar was a village near Madinah, not the Hajar of al-Bahrain.

We have mentioned above that one qullah was equal to two hundred and fifty ratls, and we have mentioned above that the ratl is equivalent to 408 grams. Therefore the equivalent of a single qullah in grams is 250 x 408 = 102,000 grams, or 102 kilograms.

Majallat al-Buhooth al-Islamiyyah (59/184).

Dhiraa‘
Shaykh Wahbah az-Zuhayli (may Allah preserve him) said:

The dhiraa‘ [cubit] referred to in fiqh is the Haashimi dhiraa‘, which is equivalent to 61.2 centimetres.

Meel
The meel [mile] is 4,000 dhiraa‘s [cubits], i.e., 1,848 metres.

Farsakh
The farsakh [parasang] is 3 meels, or 5,544 metres, or 12,000 khutwah [steps].

Bareed
The Arabian bareed is equal to 4 farsakhs, or 22,176 metres, or 22.176 kilometres.

Al-Fiqh al-Islami wa Adillatuhu (1/74, 75).

And Allah knows best.

Source: Islam Q&A

Man-made Law

Man-made law is the law that is made by humans, usually considered in opposition to concepts like natural law or divine law (Mohnhaupt 2008, p. 75–76). It is a derivative of ethics of a given society. The word ethics is derived from the Greek noun ethos meaning “the customs and conventions of a given community”. Ethics is a moral law of human conduct or behavior considered from the point of view of good or evil. It is an action, which is morally good or morally evil.

Ethics is therefore often used as a synonym of morality as when we speak of religious ethics, social ethics, personal ethics, professional ethics. Central to ethics are the norms which serve as moral standards we use to evaluate human conduct, or human behavior, in terms of right or wrong morally good or morally bad. These norms or customs or standards reflecting moral principles and values are often expressed in the form of laws rules and regulations. There are three sources of morality: religion, society and the human person, i.e. religious ethics, social ethics and personal ethics. So, what constitute manmade laws of every society is religious ethics, social ethics and personal ethics or values and norms of the society.

Religious ethics is a supernatural source of moral standards for the believers. Religious ethics finds expression in the laws of the Creator, as found in sacred writings such as the Quran, Injeel, Taurah e.t.c. and in religious traditions. For a religious person, stealing or killing is wrong because the Creator forbids it, caring for one’s neighbor is morally right, because the Creator commands it. Social sources of morality, these include family and parental authority the clan and the authority of the elders but also the school, neighborhood, the peer group.

May Allaah grant us understanding and government that will rule by words Allaah

http://fiqhclass.org/index.php/2019/02/28/man-made-laws-man-made-problems-1/

Divine law is the hope of ultimate revival of values

Governments were instituted to protect those Allaah given laws; rights but our government is transforming from a limited government to a limitless government; they legislate without considering the divine revelations. The Constitution that has been understood to protect religious beliefs from government intrusion is now a shield for desperate elites to perpetrate extreme and unjustifiable destruction on earth. Many pitiless, immoral, and extremely clever elites still control and confuse the confused population to be successful using dishonest system of propaganda. Money, status and power are ruling and vices dominating. Personality has replaced character for celebrities; rudeness, arrogance, and egotism are now basic features of those who are uncultured to religious people but celebrities to spoilt minded people. Despite achievements on law amendment, vices are disgracefully increasing. Prostitutes are protesting; more ritualists called spiritual leaders; thieves, kidnappers and armed robbers are suing the police; accused leaders are asking court to stop their trials thus encouraging vices all in the name of freedom. And freedom cannot be established without morality, nor morality without faith. Where is morality? Where is faith? Nigerians have built on shifting sands by choosing man-made laws of another land while divine laws are the stable foundations, and most Nigerians don’t want to be ruled by divine laws.

We are living in a universe, not of chance or caprice but of law and order. There are basically two types of law; divine law and manmade law. In law, we also have what is called natural laws which other laws build upon. Natural law refers to moral principles common to most or all human creatures. It posits that there is a Creator, that we all have to answer to. According to legal dictionary natural law is the philosophy that certain rights, moral values, and responsibilities are inherent in human nature, and that those rights can be understood through simple reasoning. It is the belief that certain laws of morality are inherent by human nature, reason, or religious belief, and that they are ethically binding on humanity. Allaah says: By the Soul, and the proportion and order given to it; And its enlightenment as to its wrong and its right; Q91:7 and 8. Law of morality is just like an inbuilt system of every man, that is why the idea of what is “right” and “wrong” are universal concepts, as mankind finds certain things to be useful and good, and other things to be bad, destructive, or evil. This means that, what constitutes “right” and “wrong,” is the same for everyone, and this concept is expressed as “morality.” As an example of natural law, it is universally accepted that to kill someone is wrong, and that to punish someone for killing that person is right, and even necessary etc.

Mr Festus Keyamo SAN, Buhari's campaign spokesman has urged their supporters to be magnanimous in victory and not to taunt whoever loses. This was contained in his recent tweet:

As we celebrate, I urge that we don’t do so wildly as to put us or others in harm’s way. I also urge all our supporters to be magnanimous in victory and not to taunt those who lost. Those who fought us with ideas are not our enemies. They are just patriots with different ideas.

He noted however, those not supporting them are patriots with different ideas.

KubwaBoy:
Time to start looking for Visa. Even Kenya, I no mind.

You said it on other thread. So, no need of telling us Sir

pls source before i start jubilating

Otooge, AtiQuietg

AtiQuiet

Anyhow, we are moving to next level

Sayyidah Zainab Thaqafiyyah (radhiyallahu ‘anha), also known by the name ‘Raitah’, was the respected wife of the renowned Sahaabi, Sayyiduna ‘Abdullah bin Mas‘ood (radhiyallahu ‘anhu).

Sayyiduna ‘Abdullah bin Mas‘ood (radhiyallahu ‘anhu) had dedicated his time to remaining in the blessed company of Rasulullah (sallallahu ‘alaihi wasallam) to serve him and acquire the knowledge of Deen from him. Through this effort, Allah Ta‘ala blessed him to become one of the leading Sahaabah (radhiyallahu ‘anhum) in the field of the knowledge of Deen.

Sayyiduna ‘Abdullah bin Mas‘ood (radhiyallahu ‘anhu) did not possess abundant wealth, and he had sacrificed earning a living to acquire the knowledge of Deen from Rasulullah (sallallahu ‘alaihi wasallam). As for his wife, Sayyidah Zainab (radhiyallahu ‘anha), she not only accepted his decision happily, but even tried her best to assist him in his noble endeavour! She would thus see to the needs of the household – which included the orphaned children of her brother and sister – by making things and selling them (from home) in order to earn an income.

One day, Sayyidah Zainab (radhiyallahu ‘anha) heard Rasulullah (sallallahu ‘alaihi wasallam) address the women saying, “Give charity, even if it be through selling your jewellery!” When she heard this, Sayyidah Zainab (radhiyallahu ‘anha) mentioned to Sayyiduna ‘Abdullah bin Mas‘ood (radhiyallahu ‘anhu), “By spending on the household, I am unable to give money in charity!” Sayyiduna ‘Abdullah bin Mas‘ood (radhiyallahu ‘anhu) answered, “If spending on your household is not rewarding for you, I would not be happy for you to spend on us.”

Sayyidah Zainab (radhiyallahu ‘anha) thus went to Rasulullah (sallallahu ‘alaihi wasallam) and addressed her concern to him saying, “I am a woman who makes things and sells (from home). Neither my husband, nor my children nor I possess wealth. Due to spending on my family, I am unable to give money in charity. Will I receive reward of charity for spending on them?” Rasulullah (sallallahu ‘alaihi wasallam) replied, “So long as you spend on them, you will receive the reward of charity, so continue spending on them.” In another narration, Rasulullah (sallallahu ‘alaihi wasallam) said that she would receive a double reward; one reward for maintaining family ties (through spending on family) and a separate reward for charity.

(Saheeh Bukhaari #1466, Fat-hul Baari vol. 3, pg. 419 and Usdul Ghaabah vol. 5, pgs. 291 & 302)

Lessons:

1. When a woman assists her husband and children in their Deeni endeavours, then even though she may be comfortable in her home while they are out doing Deeni work, she has a full share in their efforts and thus shares in their rewards as well. Hence, Sayyidah Zainab (radhiyallahu ‘anha) was not only running a ‘home industry’, she was running a full-blown factory that was generating rewards in the Aakhirah on an industrial scale.

2. When giving charity, a person should first try to find recipients from his own family, as he will earn a double reward through giving to relatives. When giving family, he does not have to embarrass them by telling them that it is charity. Instead, he may give it to them in the guise of a gift. However, although charity starts at home, it does not end there. If a person has any surplus money to give in charity, he should give to other recipients and spend in other avenues as well.

3. Although they did not have abundant wealth, Sayyidah Zainab (radhiyallahu ‘anha) had taken in her brother’s and sister’s orphaned children and was raising them, looking after them and spending on them from her own money. This is the spirit advocated by Islam – the spirit of love, compassion, sympathy, generosity and care for one and all.

4. Despite the good deeds that she was already performing, Sayyidah Zainab (radhiyallahu ‘anha) was not complacent. Rather, she wanted to increase her good deeds by giving charity as well, even though she did not possess abundant wealth.

http://uswatulmuslimah.co.za/

Tafwees means to resign oneself to the Decisions of Allah


“ When in love, the complaint of the Beloved is not appropriate. For me there is no injustice in any of His actions.Outwardly though it may be a calamity,But it is in fact a blessing in disguised form.That calamity in which there is goodness for us,Is not really a punishment.The love of the slaves of Allah cannot reach perfection Until the blood of evil desires is not shed. May that which is pleasing to You also become pleasing to me.What would I do with that pleasure,which is not accompanied by Your pleasure ?How can I say that the pain which is in my heart (of Your love)Is not a gift of Yours?He, who is not blessed with this gift remains Unaware of Your Glory.Do not rejoice over my tears of longing for Him,When I am distanced from Him. O you uninitiated in love, you have not as yet Experienced the pain of deep-hearted love.Whosoever you witness giving his heart and soul to gold and silver,O Akhtar, believe that he has not tasted The sweetness of the Love of Allah. ”

Depression, it seems, has become synonymous with living in a society overrun with innumerable problems. It is an ailment which has unfortunately reached epidemic proportions. In the search for a solution, we sink deeper and deeper into the abyss of depression. Hardly a day passes, without some person complaining about his failures or of the acute depression that he is suffering, due to various factors.

What I wish to discuss is Tafweez. If we learn Tafweez, then we have indeed found the antidote for depression.

We have to clearly understand, that we cannot escape the decisions of Allah Ta’ala with regard to any matter in our lives. Whatever Allah Ta’ala has decided will happen, no matter how much we may wish otherwise.

Our anxieties, depression and worries are all created because we first make the decisions and then expect Allah Ta’ala to conform; whereas what we plan and decide is subject to Allah Ta’ala’s confirmation.

Except from a talk delivered by Shaykh Yunus Patel via JAMIAT KZN

DO YOU WISH TO LEARN THE MEANING OF THE GLORIOUS AL-QURAN AND YOU ARE YET TO ENROL IN ARABIC SCHOOL?

Pending the time, you can check here for short Qur'an verses with their translations and transliterations:
https://drive.google.com/folderview?id=1kUoskdo1uBgFr7Jn9DUFFkzWuZloWDIS

Do not forget to share with others!

Jazakumlah khaer Ustadh . Bachelors are hereby encourage to marry

The basic principle regarding such celebrations is that they are permissible, whether they are held for male or female students, so long as they are free of evils and matters that are objectionable according to Islamic teaching, which include the following:

1.

Extravagance and excess, both of which are blameworthy according to Islamic teaching, as Allah, may He be exalted, says (interpretation of the meaning):

“And be not excessive. Indeed, He does not like those who commit excess”

[al-An‘aam 6:141]

“And give the relative his right, and [also] the poor and the traveler, and do not spend wastefully,

Indeed, the wasteful are brothers of the devils, and ever has Satan been to his Lord ungrateful”

[al-Isra’ 17:26-27].

That also includes charging a high fee for admission to these celebrations, which causes hardship to poor students and their families, who cannot afford the price of a ticket.

2.

Holding celebrations in hotels and other places where there is no guarantee that men will not be able to look at the female students, either directly or through cameras and the like.

Hence it is essential that the celebrations for female students should be held in secure places where they will be safe from men looking at them.

3.

Hiring bands to play at the celebrations, or having the graduation procession accompanied by music or nasheeds with vocal effects that resemble music. This is an obvious evil, because of the shar‘i proof of the prohibition on musical instruments and listening to them. Please see the answer to question no. 5000.

4.

Hiring male and female singers to liven up the celebrations, according to their claims, and spending money on that. In fact they deaden people’s hearts with what they repeat of indecent and immoral words.

5.

Resembling the disbelievers in their ecclesiastical graduation gowns and caps. The Prophet (blessings and peace of Allah be upon him) said: “Whoever imitates a people is one of them.” Narrated by Abu Daawood (3512); classed as saheeh by al-Albaani.

6.

Taking pictures of female students’ graduation ceremonies, by video and otherwise, when there is no guarantee that men will not look at these pictures, even after a while.

7.

Attendance of female students in revealing clothing in which it is not appropriate for a Muslim woman to appear before her Muslim sisters.

These are the types of evils that are widespread in the celebrations, and which we must beware of and denounce those who do them.

We ask Allah to protect the young Muslim men and women, and enable them to act in accordance with His Book and the Sunnah of His Prophet (blessings and peace of Allah be upon him).

And Allah knows best.

Source: Islam Q&A

Praise be to Allah.

Firstly:

No doubt when a student completes the university stage and gets his graduation certificate, this is an occasion of joy for all people, for the student, his family, his classmates and those who love him, because that represents the end of this stage of hard work, sleepless nights and anxiety, and prepares him to move to a new stage in which the student will take care of himself, eat from what he earns, and reap the fruits of his hard work. Hence celebrating this graduation is regarded as something normal that is in harmony with human nature in general terms. But if the individual is mature in his thinking and has a high level of faith, this joy make him realise how blessed he is, so he will give thanks to the One Who bestowed that blessing, may He be glorified, and he will realise that all grace and bounty is in His hand, and that He is the one who enabled him and helped him to achieve that, and were it not for Him, neither he nor his success nor his effort would exist.

Secondly:

There is nothing wrong with expressing joy on this occasion, inviting family and friends, and congratulating the student on his graduation. There is also nothing wrong with the university organising a celebration in which it honours the top students and encourages those who are still studying to work hard in order to achieve the same.

Without doubt, followers deserve the kind of leaders they have.

We pray Allah give us good leaders and make us good followers

As we are very near 2019 General election, it is a very important to know how Islam perceive politics.

Politics in Arabic means Siyaasah.

The word siyaasah (translated above as political outlook) comes from a root (saasa) meaning to become in charge and take care of something, which means looking after something in a manner that maintains its well-being. The phrase sawwasahu al-qawm refers to people appointing someone to run their affairs.

See: Lisaan al-‘Arab (6/107); al-Qaamoos al-Muheet (p. 170).

Al-Bukhaari (3455) and Muslim (1842) narrated from Abu Hurayrah that the Prophet (blessings and peace of Allah be upon him) said: “The Children of Israel were ruled by the Prophets (tasoosuhum al-Anbiyaa’); every time one prophet died, another prophet would succeed him.”

An-Nawawi (may Allah have mercy on him) said:

“[They] were ruled by the Prophets” means the Prophets took care of their affairs as rulers who are in charge of the people do. Thus siyaasah means to take care of something in a manner that maintains its well-being and serves its interests. End quote.

Ibn Nujaym said:

Siyaasah refers to an action taken by the ruler as he sees fit, even if there is no partial evidence for the action he takes.

Al-Bahr ar-Raa’iq (5/11).

Ibn Khaldoon defined as-siyaasah ash-shar‘iyyah [siyaasah on the basis of Islamic teachings] as follows: [It means] to lead the people in accordance with shar‘i guidelines, in a manner that serves their interests in the hereafter as well as in this world, for their interests in this world are connected to and may serve their interests in the hereafter, because the Islamic guidelines concerning the life of this world are connected to what serves people’s interests in the hereafter. Thus as-siyaasah ash-shar‘iyyah, in reality, means acting in the stead of the Messenger in guarding religious affairs and taking care of worldly affairs. End quote from Muqaddimat Ibn Khaldoon (p. 97)

Based on that, siyaasah is an indivisible part of Islam, and there is no separation between siyaasah (politics) and deen (religion).

Based on the above and on modern usage of the word siyaasah, we may say that the Prophet (blessings and peace of Allah be upon him) used to conduct the people’s affairs and run the affairs of state on the basis of wise politics (siyaasah), because he brought a set of laws that were aimed at achieving what is in people’s best interests and warding off what is harmful and bad.

This is also how the Rightly Guided Caliphs and leaders of guidance after him ran the affairs of the ummah.

See also: at-Turuq al-Hukmiyyah by Ibn al-Qayyim (p. 17-20).

And Allah knows best.

Source: Islam QA

Academic and non-academic Staff of Emmanuel Alayande College of Education, Oyo, Oyo state (EACOED) protest on non-payment of 16 months salary arrears owed by Oyo State government. The staffs were found singing and appealing the citizen of Oyo state and Nigeria to appeal their Governor to pay the owed salaries.

Also, they were singing painfully that they have nothing to eat, unable to pay their ward's school fees and some of their colleagues are sick and thus have no means to go to hospital.

Recall that the Staff earlier went on strike more than three (3) times in the year 2018 because of the non-payment issue.

We appeal Oyo State Government led by Governor Abiola Ajimobi to kindly pay these young builders.

Watch the video here : https://video.xx.fbcdn.net/v/t42.9040-2/52594026_443289463077441_6172259920117760000_n.mp4?_nc_cat=110&efg=eyJybHIiOjg0OSwicmxhIjo1MTIsInZlbmNvZGVfdGFnIjoic3ZlX3NkIn0%3D&rl=849&vabr=472&_nc_ht=video-lga3-1.xx&oh=da13be60d9e1a96710b376d9a11e2f3a&oe=5C6365CA

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