₦airaland Forum

I tell you

omolola15:
International airports??

Well, you can say what you like, but mind you, of all the six airports I have been to, only MMA collect money for trolley.

omolola15:
This OP just fall hand big time. You don’t know anything about airport and you rushed here all in the name of posting or to criticize the government. And some olodos like you are already typing nonsense too. Next time always make your research very well before you start embarrassing yourself.

Funny thing, maybe Na person event tell you this and you just come post am here. Na people like una Dey always share fake news.

Yes I have not been to those you mentioned. But all the 6 airports I have been to, trolley is free and immigration officers are not begging for money

princeFAD:
I will assume you have not been to USA JFK Intern airport, New york or NEWARK int. airport.

I actually do not understand the noise on this payment of trolley at lagos airport as if it is only done in Nigeria. You pay for trolley at any of USA airport (JFK New york, NEWARK int. airport and so ..)

Lalasticlala

As a student, should you try uncooked food along, they will charge u for one yeye quarantine. So useless fellows

Dear nairalanders,

Why things are done differently in Nigeria? Of all airports I have been to, it is so embarrassing, only Nigeria's airports (Muritala Muhammad Airport in particular) collect money for trolley from customers arriving/departing the country. The most unfortunate part is, those guys in charge sometimes pretend they do not have change so that you can forfeit your remaining money. If you tell them you don't have money, they will even ask you to bring foreign currency...

It is very disheartening because foreigners are been asked to pay before they can take/use too. Imagine, what they will be saying about our country when they get to their place?

We call on the Federal Government to kindly see to this.

Please, let's keep sharing this till it gets to those in charge. Enough of all these international embarrassments in our airport.

And all those Governors acting like pseudo-god should know their tenure will end one day too

Lukgaf:
Recall the tenure of the State of Osun Governor, Ogbeni Rauf Aregbesola will soon be over. Meanwhile, he gave valedictory speech yesterday, 26th of November, to mark the end of his tenure

My good people of Osun,
It gives me great joy to make this valedictory address to you. The the journey we started eight years ago, when I assumed the governorship of this glorious state will come to an end in the morning of Tuesday November 27th. However, our relationship has not ended.

Chief Obafemi Awolowo once told General Yakubu Gowon on the eve of his departure from Gowon’s government that ‘If we are related, we shall meet again’. In my own case, we are related and shall remain with you and relate well with you in other capacities.

I must therefore thank you most profusely for your kind support and assistance to me and my administration these past eight years.

Indeed, our relationship started from the day I approached you on the platform of Oranmiyan on the 16th of April 2005 and you received me warmly and enthusiastically. You gave me your undivided support in the 2007 governorship election, not considering the mortal risk and existential threat that came with it. You braced up to the grim challenges of the April 2007 election and the persecution that followed it for nearly four years.

In this cause, many of our patriots, friends and supporters were killed and wounded. These include but not limited to Hassan Olajoku, Ayo Oni (aka Ayo Kemba), Adebiyi Saheed, Gbenga Obalola and Sogo Adekoya. Scores of peaceful demonstrators were killed in Ilesa after the election, including a pastor who was just coming from his church.

Their memories are evergreen in our hearts. Every day we spend in office, we are conscious of their heroism and sacrifice and we are determined that they will not die in vain. May God grant their souls eternal repose, and may they receive comfort in their next estate.
I recollect fondly your heroic stand in the face of intimidation and harassment by security agencies in the run up to the 2014 governorship election. The largest coercive apparatus of the Nigerian military had been assembled in Osun, with balaclava wearing goons and fearsome dogs in tow. You welcomed them with your brooms and the praises of our party and for me as the candidate then. You fearlessly voted, stood by your votes and you made them count as you gave me a fresh mandate which will expire on Tuesday. You were calm in the face of provocation and thwarted any diabolical plan to disrupt the election. I will remain eternally grateful for this.

I recall again, the evil plan to stampede me out of office in 2015 by agents of darkness who planned to precipitate civil unrest and at the back of it ask for my impeachment. The plot failed spectacularly because you are solidly behind me.

The financial challenge we faced was humongous. When it became difficult to pay workers, you resisted the promptings of the opposition to plunge the state into chaos and unrest.

Last but not the least, you honoured me by voting for the candidate our party, Gboyega Oyetola, at the last governorship election. You have done me the distinctive honour of handling over to a successor from our party, which has never happened anywhere in the South West, outside of Lagos. We are not just having a proper handling over ceremony, you made it possible for us to be succeeded by one of our own. For these and many more, I thank you most sincerely.

When I came to you to seek for your support in my quest to become the governor, I did
so with integrity of heart and sincerity of purpose. It was based upon my deep conviction that I could provide leadership and galvanise the energy of the people for development.

I brought to the administration an ideological consciousness shaped in dialectical materialism. This is an outlook that conceives of history in terms of dialectics – the struggle and unity of equal and opposites. It conceives of the society and the government as reflective of how economic powers are possessed by the few at the expense of the majority and how this economic power is used to construct political and social hegemony with which to oppress the masses.

My unmistakable historical mission therefore is to liberate the masses from the clutches and stranglehold of the few, by empowering them majorly through education, health and minimum resources needed for survival, thereby freeing their creative ability. On this I stand on the shoulders of giants. Chief Obafemi Awolowo, Chief Bola Ige, Chief Bisi Akande and Asiwaju Bola Tinubu are earlier apostles of this Fabianism.

These past eight years, I am glad and fulfilled that we have affected Osun in a very positive way.

We began with the reawakening of our Omoluabi consciousness with the launching of our state’s logo, flag and anthem, in the grand preparation for the journey to greatness.

In less than 100 day of our inauguration, we established Osun Youth Empowerment Scheme (OYES) through which we employed 20,000 cadets into public works. In two years, we doubled the figure to 40,000 and increased the number to 60,000 later.

We gave the first and second batches safe landing with jobs in teaching, various agriculture schemes and ICT. For this, Osun now has one of the least unemployment figures in Nigeria while the state is also among those with the lowest crimes rate.

Agriculture has been of serious importance to us. Our intervention in agriculture has been massive. We set up the OREAP, through which we have been able execute many other programmes like rural development, land clearing and access and youth training in agriculture. We have made available to farmers more than N2 billion zero interest loans in addition to yearly provision of farming inputs and additives. We have sent two sets of youths to Germany for training in modern farming techniques.

Our greatest impact is in education. Our first task when we came to office was to hold an education summit, which was chaired by Prof Wole Soyinka. From that summit emerged the blueprint we are implementing on education.

We have built state-of-the-art 20 elementary schools, 22 middle schools and 11 high schools which have been completed and commissioned.

Beyond new buildings, we are also rehabilitating the old schools. We have carried out renovations on 40 other schools which give us 1,694 standard classrooms in the existing elementary, middle and high schools. They provide accommodation for nearly 90,000 pupils. We have provided for them more than 100,000 desks and chairs, toilets and boreholes and made schools decent places to be.

We have provided 50,000 eLearning tablets (Opon Imo) for grade 12 final year high school pupils in the state. This has benefitted five sets.

In addition to building schools, we recruited more than 12,000 teachers to boost manpower in the school system. We also put in place a policy that makes teachers in elementary and middle schools to rise to grade level 16. We have, in addition, appointed three Tutors General, equivalent of Permanent Secretary, in the three senatorial districts in the state and nine Headmasters General for effective coordination, management and administration of elementary and middle schools in each of the nine federal constituencies in the state.

We established the Osun Education Quality Assurance and Morality Enforcement Agency to assure education quality and enforce morality in our schools.

We also distributed free uniforms to pupils in public schools. The programme gave birth to a garment manufacturing company, Omoluabi Garment Company Ltd, which can employ 3,000 workers at full capacity. With the company now valued at over N3 billion, the state government’s investment in it is worth N750 million.

We are also one of the states that pioneered free school feeding programme. In the programme, healthy and nutritious meals are being served to 262,000 elementary 1-4 pupils in all public schools in the state, every school day.

This is not an isolated programme. It is integrated into the agriculture and economic empowerment programmes of the state. This is because under it, 3,007 food vendors were engaged and trained to cook healthy and hygienic food for the pupils. To be able to feed these pupils, 15,000 whole chickens, 254,000 eggs, 35 heads of cattle and 400 tonnes of catfish are weekly bought off farmers and other producers in this state.

O’MEALS was so successful that it attracted the attention of Partnership for Child Development (PCD) of Imperial College, London and the World Bank, both of whom have supported it and recommended it to other states and countries, as part of Sustainable Development Goals. I have also been invited twice by the British Parliament to speak on the programme. Osun has also been the template for its national rollout. Sometime in 2016, Osun hosted and trained other states preparing to launch this programme in their respective states.

One of our first acts in office was to reengineer the finances of Osun. When we came in, even in the midst of plenty, salary was in fits and falls. The state was under a financial burden of loans obtained at unfavourable terms. But we were able to restructure the loans on longer and more favourable terms. We were then able to pay salaries on or before the 25th of every month and for four successive years, we paid 13th month salary.

We have carried out the most comprehensive and successful social programme in Nigeria. This is because we incorporated women, widows, the elderly, lunatics, physically challenged and other vulnerable groups in governance.

We were paying a monthly stipend to the critically vulnerable senior citizens, in addition to taking care of their health. We also took care of the destitute and the lunatics, rehabilitating them and reintegrating them back into the society.

One of the biggest challenges we have had to grapple with is rising expenditure, especially wage bill, within the contrast of falling revenue.
Through various agencies, we have disbursed N4.5billion to 27,352 beneficiaries in micro, small and medium enterprises in Osun.

Under our medical ambulance services, 14,675 persons consisting of 9,245 males and 5,430 females have been rescued from road accidents and critical medical emergencies since 2013.

Indeed, over 300,000 households have been provided with improved access to potable water and sanitation in the rural communities.

Therefore, the percentage of people with improved drinking water in Osun increased from 74.7 per cent in 2011 to 88.5 per cent in 2016, according to Multiple Indicator Cluster Survey 2016/17 conducted by the UNICEF/ National Bureau of Statistics. For this reason, there is barely zero incidence of water-borne diseases in Osun rural communities.

We have implemented human development programmes and in addition economically empowered them.

The overall effect of all these interventions is that Osun, according to UNDP, has the least poverty rate in Nigeria. Unemployment rate for Osun also reduced from 17.2 per cent in 2010 (27th highest in the country) to 5.3 per cent in 2017, the second lowest in the country, according to the National Bureau of Statistics.
Osun ranked the second less miserable and poverty-ridden state with a misery index of 35.56 per cent in 2017 – The Misery Index Report released in January 2018 by independent research firm, Financial Derivative Company Limited, Lagos. Also, Renaissance Capital (RENCAP) in its 36 shades of Nigeria economic review of states ranked Osun as the 7th largest economy in Nigeria.

This is our score card, a monumental legacy of development, whose impact will be felt long after we have left the scene. I have great confidence in my successor, Gboyega Oyetola, that he will continue with the good works and take it to the next level. I am therefore asking that you support him, just as you have supported me all through my tenure.

I want to express my profound gratitude to all the people, groups and association that have been part of my journey these past eight years and have made it worthwhile.

I will begin with the national leader of our party and my mentor, Asiwaju Bola Ahmed Tinubu, who nurtured me in political leadership and without whose assistance and encouragement, I would not have made a success of my tenure. Our leader, Chief Bisi Akande, encouraged and stood by me like the Rock of Gilbreath, I thank you sir.

My sincere gratitude goes to President Muhammadu Buhari, who took a special liking for Osun and has supported us with federal might, especially on financial matters.

I express deep appreciation to the members and the national leadership of our party, the All Progressives Congress (APC) for providing the platform under which we came to power and for supporting us in every way.

I will not leave out the APC in Osun. The leadership and members of the party in the state are our battle axe. They fought and won for us three times in a row. They demonstrated great understanding and made huge sacrifice for our success in politics and governance. You are true heroes.

I must thank all the people who worked with me in my first and second term, including members of the state cabinet. They worked hard and denied themselves perks that are taken for granted in other places. Their motivation has always been to serve.

I thank the workers of Osun for their industry, enthusiasm, unwavering support and sacrifice. They demonstrated great professionalism and discipline that enabled us to serve the people with distinction.

I thank my wife and other members of my family for their unconditional love and the absolute faith they have in me.

I thank most immensely the women and their groups, market women and men, traders, artisans, workers, retirees, students, transporters, commercial motorcyclists, employers of labour, organised private sector, the business community, financial institutions, non-governmental organisations, community based organisations, youth organisations, security agencies, the media, political parties, opposition members, traditional rulers, community leaders and religious organisations and their leaders.

I leave you in peace and commit you into the hands of the Almighty, to keep and protect you and lead us all to the Promised Land of prosperity and abundant life for all.
Good bye.
Osun a dara!

https://adeyemitadese./2018/11/26/ogbeni-rauf-aregbesola-valedictory-speech-today-26-11-2018/

Lalasticlala Mynd44

Recall the tenure of the State of Osun Governor, Ogbeni Rauf Aregbesola will soon be over. Meanwhile, he gave valedictory speech yesterday, 26th of November, to mark the end of his tenure

Thanks for your attention sir. It was the moderator that added it and not me sir

dragnet:
the pictures you attached to this post are unnecessary and they don't even depict the hijab in the area of description and functionality.
I'll advise you to take the pictures off.

Stop saying what you have no knowledge of

theapeman4:
why is everything in Islam haram except sleeping with 13yrs old female child?

Praise be to Allaah.

The conditions of the hijab of the Muslim woman are:

It is not one of these conditions that it should be black. A woman may wear whatever she wants, so long as she does not wear a colour that is only for men , and she does not wear a garment that is an adornment in itself, i.e., decorated and adorned in such a way that it attracts the gaze of men, because of the general meaning of the verse (interpretation of the meaning):

“…and not to show off their adornment…”

[al-Noor 24:31]

This general meaning includes the outer garment, if it is decorated. Abu Dawood (565) narrated from Abu Hurayrah that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Do not prevent the female slaves of Allaah from attending the mosques of Allaah, but let them go out unadorned.” Classed as saheeh by al-Albaani in Irwa’ al-Ghaleel, 515.

It says in ‘Awn al-Ma’bood:

“ ‘Unadorned’ means not wearing perfume… they are commanded to go out like this and are forbidden to wear perfume lest they provoke men’s desires with their perfume. That also includes other things which are forbidden because they provoke desire, such as beautiful clothing and visible and expensive adornment.”

What a woman must do if she appears before non-mahram men is to avoid clothes that are decorated and adorned, which attract the gaze of men.

It says in Fataawa al-Lajnah al-Daa’imah (17/100):

It is not permissible for a woman to go out in a decorated garment that attracts people’s gaze, because this is something that tempts men.

It also says (17/108):

The dress of the Muslim woman need not only be black. It is permissible for her to wear any colour of clothing so long as it covers her ‘awrah, does not resemble men’s clothing, and is not so tight as to show the shape of her limbs or so thin as to show what is beneath it, and does not provoke temptation.

And it says (17/109):

Wearing black for women is not a must. They may wear other colours that are worn only by women, do not attract attention and do not provoke desire.

Many women choose to wear black, not because it is obligatory, but because it is farthest removed from being an adornment. There are reports which indicate that the women of the Sahaabah used to wear black. Abu Dawood (4101) narrated that Umm Salamah said: “When the words ‘and to draw their veils all over Juyoobihinna (i.e. their bodies, faces, necks and bosoms)’ [al-Noor 24:31 – interpretation of the meaning] were revealed, the women of the Ansaar went out looking as if there were crows on their heads because of their garments.” Classed as saheeh by al-Albaani in Saheeh Abi Dawood.

The Standing Committee (17/110) said: This is to be understood as meaning that those clothes were black in colour.

And Allaah knows best.

https://islamqa.info/en/categories/very-important/6/answers/39570/does-womens-hijab-have-to-be-black

Praise be to Allah.

With regard to laws promulgated in non-Muslim countries, one of the following three scenarios must apply:

1.

The laws are contrary to what Allah has prescribed, such as giving the wife the power of divorce, or not giving the father guardianship over his daughter after she reaches puberty, or giving a daughter the same share of the estate as a son, allowing the drinking of alcohol and zina (sex outside of marriage), and so on. It is not permissible to act upon these laws or approve of them.

2.

The laws are in accordance with what is mentioned in Islamic teachings. In this case, one should abide by them, in obedience to Allah and His Messenger.

3.

The Islamic texts have not said anything about the laws, but they are in the best interests of people, such as laws having to do with driving and the age at which driving is allowed. These laws must be adhered to, in accordance with the religious texts which enjoin being faithful to contracts and covenants, such as the verse in which Allah, may He be exalted, says (interpretation of the meaning): “O you who believe! Fulfill (your) obligations” [al-Maa’idah 5:1] and the words of the Prophet (blessings and peace of Allah be upon him): “Muslims are bound by their conditions, except a condition that forbids something permissible or permits something forbidden.” Abu ‘Eesa [at-Tirmidhi] said: This is a hasan saheeh hadith. It was classed as saheeh by Shaykh al-Albaani (may Allah have mercy on him) in Saheeh Ibn Maajah (2353).

And Allah knows best.

Ref: https://islamqa.info/en/answers/176910/ruling-on-abiding-by-the-law-of-the-land-in-western-countries

Answer

Praise be to Allah.

It is not permissible to use vessels of gold and silver for eating and drinking, because of the report narrated by al-Bukhaari (5633) and Muslim (2067) from Hudhayfah, that the Prophet (blessings and peace of Allah be upon him) said: “Do not drink from vessels of gold and silver, and do not wear silk and brocade; they are for them in this world and for you in the hereafter.”

And al-Bukhaari (5634) and Muslim (2065) narrated from Umm Salamah, the wife of the Prophet (blessings and peace of Allah be upon him), that the Messenger of Allah (blessings and peace of Allah be upon him) said: “The one who drinks from a vessel of silver is gulping the fire of Hell into his belly.”

This includes all kinds of vessels and utensils, such as spoons, cups, plates and so on.

So, with regard to any vessel that is used for eating and drinking, it is not permissible for it to be made of gold or silver, or to be plated with those metals. This is a ruling on which there is scholarly consensus.

Ibn al-Qattaan (may Allah have mercy on him) said in al-Iqnaa‘ fi Masaa’il al-Ijmaa‘ (1/326): The scholars are unanimously agreed that it is not permissible for a Muslim to eat or drink from vessels of gold and silver. End quote.

An-Nawawi (may Allah have mercy on him) said: Our companions said: The ummah is unanimously agreed on the prohibition of eating and drinking, or making other uses, of vessels of gold and silver, except what was narrated from Daawood (i.e., that drinking from them is prohibited, but not eating), and the former view of ash-Shaafa‘i.

And because if drinking (from such vessels) is forbidden, then it is more appropriate that the prohibition also apply to eating…

… Our companions and other scholars said: The prohibition on using vessels of gold and silver applies equally to both men and women, and there is no difference of opinion concerning this, because of the general meaning of the hadith and the inclusive nature of the reason for which they are forbidden.

The differentiation between men and women only applies to using these metals for jewellery, because of the purpose for which women wear jewellery, which is to adorn and beautify themselves for their husbands.

End quote from al-Majmoo‘ (1/248).

Ibn Qudaamah (may Allah have mercy on him) said: There is no difference of opinion among our companions concerning the fact that using vessels of gold and silver is haraam. This is the view of Abu Haneefah, Maalik and ash-Shaafa‘i, and I do not know of any difference of opinion concerning that. End quote from al-Mughni (1/55).

Secondly:

An exception to that ruling is made if a permissible vessel, made of wood or iron, is broken; it is permissible to mend the break with a small amount of silver, because of the report narrated by al-Bukhaari (3109) from Anas ibn Maalik (may Allah be pleased with him), that when the cup of the Prophet (blessings and peace of Allah be upon him) got cracked, he fixed it with a silver wire.

Ibn Qudaamah (may Allah be pleased with him) said: Patching with silver is permissible subject to three conditions: firstly, that it be a small amount; secondly that it should be of silver, for gold is not permissible, and a small or large amount of it is haraam… the third condition is that it should be done for a reason, meaning that the person makes it for a purpose, such as filling a crack in a vessel, even if some other metal could be used for the same purpose.

Among the scholars who granted a concession with regard to patching with silver were: Sa‘eed ibn Jubayr, Maysarah, Zaadhaan, Taawoos, ash-Shaafa‘i, Abu Thawr, Ibn al-Mundhir, ashaab ar-ra’y, and Ishaaq.

End quote from al-Mughni (9/174).

Thirdly:

There was a difference of opinion among the fuqahaa’ regarding the use of vessels of gold and silver for purposes other than eating or drinking, such as incense burners, kohl sticks, knives and so on.

The majority of the four madhhabs are of the view that this is haraam.

With regard to (using vessels of gold and silver) for eating and drinking, there is no difference of scholarly opinion concerning that, and the prohibition applies equally to women and men, as quoted above from an-Nawawi (may Allah have mercy on him).

Fourthly:

There is nothing wrong with using kitchen utensils made of steel, copper, wood, glass or other materials, apart from gold and silver, based on what we have explained above.

Source: https://islamqa.info/en/answers/267647/scholarly-consensus-that-it-is-haraam-to-use-vessels-of-gold-and-silver-for-eating-and-drinking


Question


I have questions specifically for our noble shaykh saleh munajjid (may allah preserve him) about his book \"forbidden\" in the english print, specifically the chapter: using silver and gold containers / vessels / utensils and eating and drinking out of them:
1) what kitchen utensils are permissible to use?
2) are stainless steel utensils permissible?
3) are there any other scholars, besides you, o noble shaykh, who have agreed with you have said. (this was a question from friends of mine who read the chapter with me)
4) does the threat count towards women as well?
5) can i take pictures of pages from your book and send it to my friend & and family? and photocopy / print some of your pages?
6) if someone questions your authority and i tell them you are the chief director of islam.qa is this ok with you?
7) i have told some of my friends that you were shaykh ibn baaz\'s student without your consent and without any knowledge if you were even his student. can you please, o noble shaykh forgive me for this, as well as asking you many questions?

Lesson from his question: student of knowledge, when asking scholars question, should ask with respect and Adab. A responsible and cool-headed students are known through their questions. Let us learn from this questionner

My Muslim brethren. We should just leave those guys who are trying to get fame by posting what they have no knowledge of. Remember, Allah has told us about them in the Holy book... What we are seeing from their comments now are confirmation of the word of Allah which is nothing but truth. Wasalam Alaekum

Thirdly:

With regard to what this person attributed to Ibn Katheer (may Allah have mercy on him), saying that he permitted celebration of the Prophet’s birthday, let him tell us where Ibn Katheer (may Allah have mercy on him) said that, because we have not come across any such words from Ibn Katheer (may Allah have mercy on him). We think that Ibn Katheer is above supporting or promoting this innovation.

And Allah knows best.

Ref: https://islamqa.info/en/answers/128530/response-to-those-who-regard-some-innovated-matters-as-good-such-as-celebrating-the-prophets-birthday-mawlid

Al-Haafiz Ibn Hajar al-‘Asqallaani (may Allah have mercy on him) said:

Innovation in the shar‘i sense is blameworthy, unlike innovation in the linguistic sense. Anything that is newly introduced without precedent may be called an innovation, whether it is praiseworthy or blameworthy. End quote.

Fath al-Baari, 13/253

He also said:

With regard to innovations (bida‘, pl. of bid‘ah), this word refers to everything for which there is no precedent. In linguistic terms it includes both praiseworthy and blameworthy matters, but among the scholars of Islam it usually refers to that which is blameworthy. If the word is applied to something that is praiseworthy, then it is to be understood according to its linguistic meaning. End quote.

Fath al-Baari, 13/340

In his commentary on hadeeth no. 7277, in his book al-I‘tisaam bi’l-Kitaab wa’-Sunnah, Chapter 2, from Saheeh al-Bukhaari, Shaykh ‘Abd ar-Rahmaan al-Barraak (may Allah preserve him) said:

This classification if innovations is correct from the linguistic point of view. But from the shar‘i point of view, all innovations are misguidance, as the Prophet (blessings and peace of Allah be upon him) said: “The worst of matters are those which are newly introduced, and every innovation is a going astray.” In the light of this general meaning, it is not acceptable to say that among innovations there are those that are obligatory or recommended or permissible. Rather innovations in religion are either prohibited or disliked. Among those which are disliked but may be described as a permissible innovation is singling out Fajr and ‘Asr prayers for shaking hands after the prayer. End quote.

What should be understood and adhered to is that we should pay attention to the availability of means and absence of impediments to doing something at the time of the Prophet (blessings and peace of Allah be upon him) and his noble Companions. The birthday of the Prophet (blessings and peace of Allah be upon him) was known to his Companions and their love for him was great; they could have taken the day of his birth as a festival to be celebrated and there was nothing to prevent them from doing that. But because the Prophet (blessings and peace of Allah be upon him) and his Companions did nothing of the sort, it is known that this is not prescribed; if it were prescribed, they would have been the first of people to do that.

Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said:

With regard to what some people have introduced, either in imitation of the Christian celebration of the birth of ‘Eesa (Jesus – peace be upon him) or out of love for the Prophet (blessings and peace of Allah be upon him) and to show respect for him – may Allah reward them for this love and effort, but not for this innovation – of taking the birthday of the Prophet (blessings and peace of Allah be upon him) as a festival, despite the difference of scholarly opinions concerning the date of his birth, this is something that the early generations did not do, despite the fact that the same reason for doing it (i.e., love for the Prophet (blessing and peace of Allah be upon him) was present and there no impediment to doing so. If this was something that was purely good or mostly good, the early generations (may Allah be pleased with them) would have been more likely to do it than others, because they had greater love for the Messenger of Allah (blessings and peace of Allah be upon him) and greater respect for him than us, and they were more eager to do good. Rather the best way to show love and respect for him is by following him and obeying him, heeding his commands, reviving his Sunnah both inwardly and outwardly, propagating the message with which he was sent and striving hard to do that, in one’s heart and by one’s actions and words. This is the way of the earliest generations, the Muhaajireen and Ansaar and those who followed them in truth. End quote.

Iqtida’ as-Siraat, p. 294, 295

These wise words highlight the fact that love of the Prophet (blessings and peace of Allah be upon him) should be expressed by following his Sunnah, by teaching it and propagating it among the people, and by defending it. This is the way of the Sahaabah (may Allah be pleased with them).

As for the later generations, they deceived themselves and were deceived by the Shaytaan with these celebrations. They thought that by doing that they were expressing their love for the Prophet (blessings and peace of Allah be upon him). As for reviving his Sunnah, following it, calling people to it, teaching it to people and defending it, they are far away from that.

Al-‘Izz ibn ‘Abd as-Salaam (may Allah have mercy on him) gave a likeness of obligatory innovation according to his classification and said:

There are several examples of obligatory innovations:

1.Studying ‘ilm an-nahw (Arabic grammar) by means of which the words of Allah and of His Messenger (blessings and peace of Allah be upon him) may be understood. That is obligatory because learning sharee‘ah is obligatory, and it cannot be learned without knowledge of that (Arabic grammar). That without which an obligatory duty cannot be done is also obligatory.

2.Learning the meaning of obscure vocabulary in the Qur’an and Sunnah.

3.Developing usool al-fiqh (principles of Islamic jurisprudence)

4.Discussing al-jarh wa’t-ta‘deel (evaluation of hadeeth narrators) in order to distinguish the sound from the unsound. The basic principles of sharee‘ah indicate that preserving sharee‘ah (the teachings of Islam) is a communal obligation with regard to that which is more needed by the individual, and preserving sharee‘ah cannot be achieved except by means of what we have mentioned. End quote.

Qawaa ‘id al-Ahkaam fi Masaalih al-Anaam, 2/173

Ash-Shaatibi also refuted him by saying:

With regard to what ‘Izz ad-Deen said: the response to it is similar to what was stated above. With regard to the examples of that which is obligatory on the basis that what is obligatory cannot be attained except by means of that – as he says – it is not essential that it should have been done by the salaf (early generations) or that there should be a specific principle in sharee‘ah, because it comes under the heading of al-masaalih al-mursalah (consideration of public interest), not innovation. End quote.

Al-I‘tisaam, p. 157, 158

To sum up this response: these fields of knowledge cannot be described as a blameworthy shar‘i innovation, because they are supported by the general texts and the general principles of sharee‘ah, which enjoin preservation of the religion and of the Sunnah, and sound transmission of the shar‘i sciences and texts of sharee‘ah (the Qur’an and Sunnah).

It may be said that regarding these sciences as an innovation is in the linguistic sense, not in the shar‘i sense. Innovations in the shar‘i sense are all blameworthy; as for innovations in the linguistic sense, some of them are praiseworthy and some of them are blameworthy.

With regard to describing some innovations as disliked (makrooh) and prohibited (haraam), this is correct, on the grounds that they are innovations, and not for any other reason. If there is evidence to indicate that something is not allowed or is disliked, that does not prove that it is an innovation, because there is the possibility that it may be a sin, such as murder, stealing, drinking alcohol, and so on. There is no innovation in which it can be imagined that this classification applies at all, except in the case of what is disliked and prohibited, according to this argument.

What was narrated by al-Qarraafi from his companions about consensus on denunciation of innovations is correct, but his classification thereof is not correct. It is very strange that he narrated that there was consensus at the time when he was producing a counter-argument on this issue, which would imply that there was no consensus. It is as if he was only following his shaykh – i.e., Ibn ‘Abd as-Salaam – with regard to this classification, without examining it.

Then he mentioned the reason that al-‘Izz ibn ‘Abd as-Salaam (may Allah have mercy on him) gave for this classification and that he called the concept of al-masaalih al-mursalah (consideration of public interest) an innovation, then he said:

As for al-Qarraafi, he has no excuse for transmitting that classification in a way other than his shaykh intended and other than the people intended, because he differed from everyone else with regard to that classification, so he went against consensus. End quote.

Al-I‘tisaam, p. 152, 153. We advise you to refer to the book, because the author responded at length and did a good job, may Allah have mercy on him.

Secondly:

With regard to what is mentioned in the question about what is said by those who celebrate the Prophet’s birthday: if anyone tells you that everything we do must have been done at the time of the Prophet (blessings and peace of Allah be upon him) or at the time of the Sahaabah or Taabi‘een, this indicates that they have no knowledge of what is meant by innovation (bid‘ah) and what the Messenger (blessings and peace of Allah be upon him) warned us against in many hadeeths. The innovation that we were warned against is that which is done as an act of worship to bring one closer to Allah, may He be exalted, (that was not done by the Prophet (blessings and peace of Allah be upon him) or prescribed in Islam). This is the guideline concerning the definition of innovation.

It is not permissible to seek to draw closer to Allah by doing an act of worship that was not prescribed for us by the Messenger of Allah (blessings and peace of Allah be upon him). This is what we understand from the Prophet’'s prohibition on innovation. Innovation or bid‘ah means seeking to draw closer to Allah, may He be exalted, by means of that which He has not prescribed. Hence Hudhayfah (may Allah be pleased with him) said: “Any act of worship that was not done by the Companions of the Messenger of Allah (blessings and peace of Allah be upon him), do not seek to worship Allah thereby.”

Concerning such matters, Imam Maalik (may Allah have mercy on him) said: “That which was not part of the religion at that time cannot be part of the religion today.” In other words, that which was not part of the religion at the time of the Prophet (blessings and peace of Allah be upon him) and he did not seek to draw close to Allah by means of it, cannot be part of the religion after that.

Moreover, this example that is mentioned by the questioner, which is the science of al-jarh wa’t-ta‘deel (evaluation of hadeeth narrators), and his argument that it is an innovation that is not blameworthy, is an opinion upheld by those who divide innovation into good innovation and bad innovation; then they go further than that and divide innovations into the five classifications of rulings (obligatory (waajib), recommended (mustahabb), permissible (mubaah), prohibited (haraam) and disliked (makrooh)). This classification was mentioned by al-‘Izz ibn ‘Abd as-Salaam (may Allah have mercy on him); he was followed in that by his student al-Qarraafi. Ash-Shaatibi responded to al-Qarraafi’s approval of this classification by stating:

This classification is something that has been made up and there is no evidence for it in sharee‘ah. Rather it is self-contradictory, because part of the definition of innovation is that there is no evidence for it in sharee‘ah, whether in the texts of sharee‘ah or in the basic principles. If there was something in sharee‘ah to indicate that something is obligatory or recommended or permissible, then in that case it would not be an innovation and the action would be included under the general heading of actions that are enjoined or are optional. So referring to these things as bid‘ah then stating that the evidence may indicate whether they are obligatory or recommended or permissible means that one is contradicting oneself.

Praise be to Allaah.

Firstly:

It should be noted first of all that the scholars differ concerning the exact date of the birth of the Prophet (blessings and peace of Allah be upon him), and there are several opinions. Ibn ‘Abd al-Barr (may Allah have mercy on him) thinks that he (blessings and peace of Allah be upon him) was born on the second of Rabee‘ al-Awwal; Ibn Hazm (may Allah have mercy on him) thinks it most likely that he was born on the eighth. It was also said that he was born on the tenth, as was the view of Abu Ja‘far al-Baaqir. And it was said that he was born on the twelfth, as is the view of Ibn Ishaaq. It was also said that he was born in the month of Ramadan, as was narrated by Ibn ‘Abd al-Barr from az-Zubayr ibn Bakkaar.

See: as-Seerah an-Nabawiyyah by Ibn Katheer, p. 199,200

This difference of opinion among the scholars is sufficient for us to realise that those who loved the Prophet (blessings and peace of Allah be upon him) among the early generations of this ummah were not certain about the date of his birth, let alone celebrating it. Several centuries passed during which the Muslims did not celebrate his birthday, until it was introduced by the Faatimids.

Shaykh ‘Ali al-Mahfooz (may Allah have mercy on him) said:

The first ones to introduce (celebration of the Mawlid) in Cairo were the Faatimid caliphs in the fourth century AH. They introduced the celebration of six birthdays: the Prophet’s birthday, the birthday of Imam ‘Ali (may Allah be pleased with him), the birthday of Faatimah az-Zahra’ (may Allah be pleased with her), the birthdays of al-Hasan and al-Husayn (may Allah be pleased with them), and the birthday of the current caliph. These celebrations continued to be observed until they were abolished by al-Afdal, the commander of the army. Then they were restored during the caliphate of al-Aamir bi-Ahkaam Allah in 524 AH, after the people had almost forgotten about them. The first one to introduce celebration of the Prophet’s birthday in the city of Irbil was al-Malik al-Muzaffar Abu Sa‘eed in the seventh century. And the people beganto go too far in celebration of the Prophet’s birthday and introduced everything they themselves desired and everything prompted by the devils among mankind and the jinn. End quote.

Al-Ibdaa‘ fi Madaar al-Ibtidaa‘, p. 251

Question

I work for a company that has not given me my salary for two months – September and October. When I spoke to the owner of the company, he said: When we make a sale I will give you your salary, but if you do not achieve any sales, you will not get anything. I am married and have financial commitments and debts that have broken my back and my heart.


Answer:

Praise be to Allah.

Firstly:

What is required of the business owner is to fear Allah, may He be exalted, with regard to his employees, and to pay them their salaries without deducting anything or delaying it. This is the requirement of the contract between him and them.

We should also point out that if this refusal to pay the salaries is – indeed – because the company is unable to pay the salaries due to a lack of funds, then the company is excused, because Allah, may He be exalted, says (interpretation of the meaning): “And if someone is in hardship, then [let there be] postponement until [a time of] ease. But if you give [from your right as] charity, then it is better for you, if you only knew” [al-Baqarah 2:280]. But if the owner of the company is being heedless or taking too long to pay, then he is doing wrong, because the Prophet (blessings and peace of Allah be upon him) said: “For a rich man to delay payment is wrongdoing.” Narrated by al-Bukhaari (2400) and Muslim (1564).

What is meant by delaying payment here is delaying payment of what is due with no excuse.

This hadith indicates that if the delay in payment is on the part of a rich man, then this is wrongdoing and is haraam; if it is on the part of one who is poor and unable to pay, then it is not wrongdoing and it is not haraam.

Sharh Muslim by an-Nawawi.

Secondly:

With regard to your situation, if the company owners are deliberately taking too long to pay, and it is not because they are unable to pay, then you have a number of possible solutions, including the following:

1. You can advise the company owner, using gentle and soft words, in the hope that Allah may soften his heart and guide him to give people their rights. If the company owner is accept for his employees to be heedless and neglectful in their work, then he should treat the people as he would like them to treat him, so he should not wrong them or be careless about giving them their dues.

2. You can bear this mistreatment with patience until Allah makes things easy for you and you are able to take your rights in full.

3. You can refer your case to the shari‘ah court or to the work tribunal so they can help you to get your dues in full.

4. You can submit your resignation to this company, and look for another job.

5. Over and above all of that, you should call upon Allah, may He be exalted, and ask Him to make things easy for you, and to guide the company owner and soften his heart.

And Allah is the source of strength.

Ref: https://islamqa.info/en/answers/95294/his-company-is-late-in-giving-him-his-salary-what-should-he-do

Cheif LDaVinci, I hope I have done just to them all?

LDaVinci:
Lukgaf I am still waiting

Islam: Protest And Labour Strike

https://www.nairaland.com/4835565/islam-protest-labour-strike#72808980

Conclusion:

My brothers and sisters, Strike and Protest are ways instituted by the democratic system in which the people have absolute domination and it is politically, socially and professionally right and not Islamically.

Nevertheless, Islam allow peaceful way of getting benefits like dialogue, writings etc. but in a state where the only language understand by its government is violent acts, then, Muslims should not forget their religion teachings… Ibn Mass`ûd (rodiyallahu ‘anih) reported that the Prophet salallahu ‘alayhi wasalam said: "Soon you will see others given preference over you, and there will be things which you will deny" the Companions of the Prophet salallahu ‘alayhi wasalam asked:" O Allah's Apostle! What do you order us to do?" He said: "To give the rights that are on you and to ask Allah for your rights". Bukhari 3603. This is the sunnah! Beware of those who doesn’t mind turning white to black, just to defend their sect or society. It was narrated from Abu Hurairah that the Messenger of Allah (peace and blessings of Allaah be upon him ) said:

*“There will come to the people years of TREACHERY, when the liar will be regarded as honest, and the honest man will be regarded as a liar; the traitor will be regarded as faithful, and the faithful man will be regarded as a traitor; and the Ruwaibidah will decide matters.’ It was said: ‘Who are the Ruwaibidah?’ He said: ‘Vile and base men who control the affairs of the people.’”

Ibn Majah 4036

We will revive the Sunnah, in Shaa Allah, and reject their tradition and civilization that permit protest to the extent of going topless in the name of protest. I hope this little knowledge of mine will benefit seekers of knowledge like me. May Allah forgive me and you.

The Caliph, al-Ma`moon killed everyone from amongst the Scholars who did not speak of the creation of the Quran. He killed a group of Scholars and the people were forced to say this false statement. We have never heard from Imam Ahmad (d.241H), nor from other than him from the Scholars, that anyone from amongst them ever staged a sit-in within any mosque (or demonstrations and protest)…”

Shaykh Muhammad bin Abdul-Wahhaab Al-’Aqeel advised the brothers in Libya and the Muslims all over the world regarding the recent situation in Egypt over Mubarak (the now retiered leader of Egypt) his advice was ‘to stay away from these protests and demonstrations, spilling the blood of the Muslims, etc and says that all of these are Haraam (prohibited).’

Shaykh ‘Abdul-Qaadir bin Muhammad Al-Junaid advices protesters and demonstrators “Indeed these protests, demonstrations, marches, sit-ins, and insurgencies that you are active in to remove your leader and topple his government or objections to some of his decisions, moves, and actions are not worthy enough for you to go out against him, and to march about it, and to be amongst the masses of people, and organize a way to call to it or support and be proponents to it.” Then he explains how demonstrations are haram because they involve coping the kuffaar in their harm actions. He said “…they are the disbelievers from the Jews, Christians, Communists, Buddhists, and those who are upon the way of the Baathists , Socialists, Marxists, Secularists, Liberalists, and other than them…the recent history of revolutions, demonstrations, protests, sit-ins, marches in the street in their countries are hardly unnoticed or hidden from the reasonable, insightful intellectual, as it is said (by them (the kuffaar): Freedom is a sufficient sign… So beware O believer in Allah and His Messenger that you will take the path of these two groups (the Khawarij and the kuffaar), and that you imitate their actions, and make them your examples and guides for you will lose not win, and you will spread corruption not rectification, you will cause disarray and not guidance, you will deviate and not guide. It’s affirmed from the most merciful of the creation to you and the most sincere one to you, and he is the Prophet that he said to you and to the believers, warning, repulsing, and disliking, ‘Whoever imitates a people then he is from them.’ Abu Dawood, 3512; classed as saheeh by al-Albaani.” (Ibn Taymiyyah said about this hadeeth, “This at the very least indicates that it is haraam to imitate them (the kuffaar), although the apparent meaning is that the one who imitates them is a kaafir (disbeliever). Iqtidaa al-Siraat al-Mustaqeem, 1/237. Also he said, “Imitating them in outward matters leads to imitating them in attitude and actions, hence we are forbidden to imitate the kuffaar…as it says in the marfu hadeeth: ‘Whoever imitates a people is one of them.’” Majmoo al-Fataawa of Ibn Taymiyyah, 22/154.)

Shaykh ‘Abdul-Qaadir bin Muhammad Al-Junaid words on demonstrations and protest being from the kuffaar are explained by the words of Shaykh Muhammad Naasiruddeen Al-Albaanee. “Going out for these demonstrations and protests with signs showing displeasure and rejection of some of the decisions or some of the laws, this system is with the ruling upon those who say: The rule is for the people, or from the people by the people (the kuffaar who support democracy). He made this clear when he said, “They have taken it (demonstrations and protest) completely from the culture of the westerners and their system of govern.”

On this point Shaykh Saaleh bin Fawzaan Al-Fawzaan said, “And demonstrations are not from the actions of the Muslims (because they are the actions of the kuffaar), and the Muslims have never known it before.”


Shaykh Uthmaan As-Saalimee said “Allaahul Musta’aan, with it is Tawheed (monotheism) and the greatness of trusting in Allah, and the people became… ignorant of the likes of these meanings (trusting in Allah), they started to look at their leaders only: “What should we give them if they fall short?” They (referring to the people of Egypt in their recent protest) went out to the streets protesting. Some of them were looting from others. Some of them rob each other. Importantly, it’s a great evil (protesting and demonstrations).” So we do not support the demonstrations and protests and whatever resembles that. We do not support under any circumstances, and rectification is possible without such things. However, there is no escape from the fact that there are hidden matters, inward or outward that are trying to spread these affairs.”

(C) Reliable Fatwa from Scholars on protest Shaykh Muhammad Amaan bin Alee Al-Jaamee said in his explanation of Usool ath-Thalaatha, “Jihad is a righteous action, the pinnacle of Islaam. The meaning of it (jihad) is not hollow slogans and demonstrations and declarations, no! Jihaad in the path of Allaah is private, go if there is Jihaad, fight and you are quiet, no one knows that except Allaah.” Shaykh Abdul-Muhsin Al-’Abbaad Aal-Badr said “No doubt that (demonstrations) is from the ways of rebellion, rather it is from rebellion, no doubt (rebelling against the Muslim leader is haram whether he is good or bad)!” Shaykh Abdus-Salaam bin Burjiss Aal Abdul-Kareem said regarding the corruption of rebellion: “The one who thinks about what is the result of the religious and worldly punishments in the streets from those who split the Jamaah (community) and rebels against their leader, he will realize the corruption with this rebellion is immense and its effects are harmful regardless of the intent of the rebellion.”

Shaykh al-Islam Ibn Taymiyya said a magnificent statement on the topic of rebellion and rebelling against the Muslim ruler: ‘And perhaps the group that rebelled against the leader do not know that in their rebellion is a great corruption and it is greater than the corruption that they wanted to remove’. Indeed splitting the Jamaah and rebelling against the leader has with it:

1. Replacing the security with fear

2. Replacing satisfaction with hunger

3. The shedding of blood

4. Indecent Attacks

5. Looting wealth

6. Cutting off the paths

7. The spreading (increase) of fools (and foolishness)

8. Spreading of ignorance, and increasing the ignorance

9. Reducing knowledge, and making its people strangers

10. Weakening of the religion, and making it strange