₦airaland Forum

iamoyindamola:
Congratulation
I follow your youtube, using Yoruba to teach programming is a big deal
You can link with A001 he's scientist using yoruba as means of communication

Amoto94:
Durban, the coastal city in eastern South Africa’s KwaZulu Natal province rose gingerly as a Nigerian scholar and math wizard, Lukumon Abiodun Gafari bagged his second doctorate in highflying and electrifying style on 18th September 2024. He is 30+!

Read more:
https://muslimvoice.com.ng/2024/09/22/2-phds-at-31-teaches-math-in-yoruba-founded-hisf-meet-lukumon-gafari-iseyin-born-academic-wizard/
Congratulations LukGaf he's currently teaching both Maths and R in Yoruba language.

Narrated Aboo Hurayrah: The Prophet () said, “Allaah does not accept prayer of anyone of you if he does Hadth (passes wind) till he performs the ablution

Praise be to Allah.

Whoever memorises the Quran and acts upon it, Allah will reward him and honour him greatly for that, so that he will rise in status in Paradise to a level commensurate with what he memorised of the Book of Allah.

At-Tirmidhi (2914) and Abu Dawud (1464) narrated from `Abdullah ibn `Amr that the Prophet (peace and blessings of Allah be upon him) said: “It will be said to the companion of the Quran: Recite and rise in status, recite as you used to recite in the world, for your status will be at the last verse that you recite.” This Hadith was classed as authentic by Al-Albani in As-Silsilah As-Sahihah, 5/218, no. 2240, after which he said:

Note that what is meant by the “companion of the Quran” is the one who memorises it by heart , as the Prophet (peace and blessings of Allah be upon him) said, “The one who knows more Quran should lead the people in prayer,” meaning the one who has memorised the most. The differentiation in status in Paradise will depend on how much was memorised in this world, not how much one will recite on that day as some people imagine. This clearly points to the virtue of the Hafdh who has memorised the Quran , but that is subject to the condition that he memorises it for the sake of Allah, not for worldly purposes or financial gain. Otherwise the Prophet (peace and blessings of Allah be upon him) said: “Most of the hypocrites of my Ummah are among those who have memorised the Quran.”

Concerning the virtue of the Hafidh who memorises the Quran , Al-Bukhari (4937) narrated from `A’ishah that the Prophet (peace and blessings of Allah be upon him) said: “The likeness of the one who reads Quran and memorises it is that he is with the righteous honourable scribes. The likeness of the one who reads it and tries hard to memorise it even though it is difficult for him, he will have two rewards.”

For the Hafidh who has memorised the Quran , praying Qiyam Al-Layl is easy. And the Quran will intercede for him on the Day of Resurrection, because the Prophet (peace and blessings of Allah be upon him) said: “Fasting and the Quran will intercede for a person on the Day of Resurrection. Fasting will say, `O Lord, I deprived him of food and desires during the day, so let me intercede for him.’ The Quran will say, `O Lord I deprived him of his sleep at night, so let me intercede for him.’ Then they will both intercede for him.” (Narrated by Ahmad, At-Tabarani and Al-Hakim; classed as authentic by Al-Albani in Sahih Al-Jami’, no. 3882)

It should be noted here that there is a weak Hadith that is quoted concerning the virtue of memorising the Quran. This Hadith says, “The bearer of the Quran, if he regards what it permits as permissible and what it forbids as forbidden, he will intercede for ten of his family members on the Day of Resurrection, all of whom deserved to enter Hell.” (Narrated by Al-Bayhaqi in Shu`ab Al-Iman (The Branches of Faith) from Jabir; it was classed as inauthentic by Al-Albani in Da`ief Al-Jami`)

And Allah knows best.

Narrated ‘Umar (bin Al-Khattaab): Allaah’s Messenger said, “The reward of deeds depends upon the intention and every person will get the reward according to what he has intended, So whoever emigrated for Allaah and His Messenger then his emigration was for Allaah and His Apostle. And whoever emigrated for worldly benefits or for a woman to marry, his emigration was what he emigrated for.”

Praise be to Allah.

Mocking or lampooning means reviling and listing a person’s faults. It is mostly done in poetry, but it may be done in poetry and otherwise. al-Mu‘jam al-Wasit (2/975).

There is a clear prohibition on insulting a Muslim. It was narrated from Ibn Mas‘ud (may Allah be pleased with him) that the Prophet (blessings and peace of Allah be upon him) said: “Trading insults with a Muslim is evildoing and fighting him is disbelief (kufr).” Al-Bukhari (48).

An-Nawawi (may Allah have mercy on him) said: The Arabic word sabb (reviling) means insulting and saying about the person things that shame him. Reviling someone for no legitimate reason is prohibited, according to the consensus of the ummah, and the one who does that is an evildoer, as the Prophet (blessings and peace of Allah be upon him) said."(Sharh an-Nawawi ‘ala Muslim 2/53).

If it so happens that the insult is said by way of joking, that is not allowed either, because such insults are usually wrong and foul-mouthed. In the hadith it is narrated that Abu Hurayrah said: They said: O Messenger of Allah, you joke with us. He said: “I never say anything but that which is true.” At-Tirmidhi (1990); he said: This is as hasan sahih hadith. It was also classed as sahih by al-Albani in as-Silsilah as-Sahihah (1726).

Shaykh Ibn ‘Uthaymin (may Allah have mercy on him) was asked: It is customary for friends to joke, and those jokes include saying rude words. Is this regarded as prohibited?

He (may Allah have mercy on him) replied: Yes, rude words which include false accusations, cursing and the like, are prohibited, even if they are said by way of joking, because the Muslim has sanctity and it is not permissible to violate that sanctity."(Fatawa Nur ‘ala ad-Darb by al-‘Uthaymin 24/2).

It makes no difference whether the insult comes in the form of poetry or prose; rather poetry has more impact, because it is easy to memorize and circulate.

Secondly:

Your saying that you mock one another jokingly when there is no fear of that stirring up enmity is not correct, because it is well established for people of reason that people are affected by what is said about them, even if they pretend otherwise because it is said as a joke. Rather it is said that what a person cannot say in earnest he will say as a joke. Educationalists and behaviourists have stated that the impact of such words remains in the psyche. Hence Allah, may He be exalted, says (interpretation of the meaning): {And tell My servants to say that which is best} [al-Isra’ 17:53]. This indicates that speaking unkind words is a means by which the Shaytan sows discord among people, whether the words are said in earnest or in jest. Real-life experience tells us how often jokes create grudges, enmity and rancour, so how about if the jokes include insults and mockery?

Hence it is not appropriate for you to mock one another, even if that is by way of joking; rather you should let your joking be by saying good and permissible words. According to the hadith, the Prophet (blessings and peace of Allah be upon him) said: “The Muslim is the one from whose words and actions the Muslims are safe.” Narrated by al-Bukhari (10).

And Allah knows best.

1. Do Things/ Make Intention In The Name Of Allah.
“Muslim” means “those who submit to the Will of Allah”.
So, with اللَّهُ Subhana wa Ta’ala in mind, a Muslim should begin the day & end the day with doing deeds according to His Will. That is ideally how each one of us should choose to live our life, by executing every daily action with Allah,our Creator, in mind.
There are many sunnah du’as (supplication) one should recite before performing daily obligations, such as driving, having a meal, going to the bathroom, etc.
To remember اللَّهُ Subhana wa Ta’ala should be our starting point always.

2. Doing Good Deeds Aиϑ Staying Away from Bad Deeds (& Bad People)
“A man is known by the company he keeps.”
In Islam, having good company is better than being alone, but being alone is better than keeping bad company.
The strength of influence is explained in a Hadith wherein Rasulullah (sallallaahu alayhi wasallam) said:
“A person is on the religion of his companions. Therefore let every one of you carefully consider the company he keeps.”
[Tirmidhi]

3. Be Positive Aиϑ Be Patient
Going through ups & down is part & partial of our daily life.
Everyone has their good days & their bad days, but it is how we manage these challenges that set us apart from others. Let’s not dwell into our sorrows too much, be accepting of what comes our way & try to remember that there’s a silver lining to everything, that with difficulty there is ease (‘in na ma’al usri yusra’)
As stated in the Qur’an,
“We shall test you with something of fear, hunger, loss of wealth, lives aиϑ fruits,
but give glad tidings to As-Sabirun (the patient).” Surah al-Baqarah:155
4. Pray 5 Times A Day
The five daily prayers are the basic foundation of what it means to be a Muslim, it sets us apart from the life of a disbeliever.
“Islam” means “submitting to the Will of Allah”. Therefore, everything that a Muslim does stands on him worshipping his Creator.
Sadly, many of us give more attention to work than to our obligatory prayers.
To become a better Muslim, we should start the journey by mending our relationship with our Creator. Apart from remembering Him in our daily actions, we should remind ourselves that prayer is the key to directly communicate with our اللَّهُ Subhana wa Ta’ala .
If we fear we might forget the prayer times, technology can come in handy & there are phone apps which can notify the prayer times accordingly.
It is time for us to stop picking & choosing when it comes to Deen & submit to the Will of اللَّهُ Subhana wa Ta’ala completely if we are to be His thankful servants.
“Aиϑ if you were to count Allah’s favours, you would not be able to number them; most surely Allah is Forgiving, Merciful.
[Sūrah al-Nahl: 18]
5. Forgive & Let Go
Rasulullah (sallallaahu alayhi wasallam) said,
“The most complete in faith are those best in their character, those who are easy to socialize with, aиϑ those who get along with others aиϑ others get along with them. There is no good in the one who cannot get along with others aиϑ others cannot get along with them.” (Tirmidhi).
The Hadith above talks about maintaining good relationship with others, & forgiving & letting go is definitely one of the ways. Holding on to grudges, creating rumours, gossiping, idle talk, is not the way to go if we wish to have a pure heart & soul.
One should stop assuming & thinking the worst in another in order to remain a healthy relationship. Let go, move forward & continue to meet new & better people in the future.

6. Give Charity Without Hesitation
Charity, should not only be handed out once a year during the fasting month of Ramadhan but done daily.Even a R1 is sufficient for charity in Islam. A good Muslim is one who may give as much as he or she pleases, & it is more rewarding when done in secret.
Aиϑ charity is not only in the form of money & material things. There are countless other things which are also counted as sadaqa/ charity.
Loosening that frown on our face, & spreading a smile to the people we pass by, is also considered as charity in Islam. .
The Prophet (sallallaahu alayhi wasallam)said, as narrated by Abu Dhar ( radiallahu anhu),
“even meeting your brother with a cheerful face is charity.” (Tirmidhi)
7. Control One’s Temper
Anger is seen as a weapon of man that can cause mass destruction. Anger can lead to an ugly outcome which can destruct the peace & harmony. In Islam, anger is seen as a spark of fire & (the devil) was created from smokeless fire.
Thus, if one thinks they have an anger management issue, get to the root of the issue. Implement ways to control one’s anger & reflect before taking action out of anger.
As Allah’s Rasool sallallaahu alayhi wasallam said, “The strong is not the one who overcomes the people by his strength, but the strong is the one who controls himself while in anger,” (Bukhari).

8. Set Specific Goals On How To Become Better
There’s nothing wrong to over achieve, but set goals which are achievable & which u know u can fulfil.
Change takes time to develop, not everyone has the spiritual strength to have an immediate 360 degrees change. But setting a goal to change is a stepping stone to develop further into a better Muslim.

9. Reciting Aиϑ Understanding The Qur’an
If you think your faith & understanding in Islam is weak, the Quran & Hadith are the best references one can refer to for a better understanding.
If the language & explanation are too complicated, consult a pious learned Aalim, make use of the internet & other references that may explain in a laymen form. But be careful to get legitimate answers as the understanding of the Qur’an is subjective & one may explain it differently than others, whether intentionally or not.

10. Avoid Sins
Lust, gluttony, greed, sloth, wrath, envy & pride are some of the deadly sins that are necessary for us to avoid.
Take account of our actions daily.
Sometimes we are not even aware of our little sins & take it lightly. But it is these little sins that will eventually add up to alot & start causing a rift between us & اللَّهُ Subhana wa Ta’ala. Instead of spiritually progressing, we gradually move away until one day we find it extremely difficult to tread the straight path again. May اللَّهُ Subhana wa Ta’ala save us.

'Umdatul Ahkam is a famous text that contains hadith pertaining to juristic rulings (ahkaam) from Bukhari & Muslim written by Imam Abd Al-Ghani Al-Maqdisi.

Like Bulugh al Maram, ibn Hajar, the author leaves out the chains of narration and suffices with the name of the Sahabi.

The ordering of the chapters falls in line with the Hanbali fiqh as the author himself was hanbali, yet despite that many scholars from other schools of thought paid great attention to this text, such as Ibn Daqeeq al 'Eid and ibn al Mulaqqin.
It Covers Twenty Chapters From: the Book of Purification, the Book of Prayer, the Book of Funerals, the Book of Zakat, the Book of Fasting, to the Book of Marriage the Book of Trade, the Book of Jihad to​the Book of Food. all the way to the Book of Manumission of Slaves. Handy Pocket Size Copy.

About The Book

The Sunnah of the Prophet Muhammad (PBUH) is the practical implementation of the Noble Qur'an, it was taught to the Prophet (PBUH) along with the Scripture, side by side. Neither the Noble Qur'an nor the honourable Sunnah can be understood correctly without recourse to the other.

Thus we have to follow and implement all of the authentic narrations reported from the Prophet Muhammad (PBUH), without referring them to our fallible judgements and considerations.We also have to preserve the Sunnah by implementing it inwardly and outwardly throughout our lives, remembering that the Prophet's lifestyle was better than any other way of life.

In this book; 'Umdatul-Ahkami min Kalami Khairil-Anam, there are a great number of 'principle Islamic rulings' taken from the authentic Hadiths of the Prophet (PBUH) that every Muslim can not do without if they want to succeed in this life and the life to come.

Forgiveness?

One of the things that stops me from praying Salaah is that my mother will taunt me,” said a college-going girl to me once, “I know I should pray, but I am afraid that she will say, “After doing so many wrong things, now you are praying?”

What this girl was saying is true, although it isn’t a good enough excuse to stop praying. Many people, often even your close friends and well-wishers, don’t let you forget your past misdeeds if they see you start to turn over a new leaf by praying regularly or donning the hijab. “Hundreds of men have seen you uncovered for years. Now you decide to cover yourself?” comes the taunt with a cocked eyebrow and a smirk.

One of the major obstacles that people face when they feel regret in their heart for disobeying Allah and then turn back to Him to start a new life with religious vigour, is that the people around them — their family and friends — most of whom were their companions and supporters in their “non-Islamic” lifestyle and habits — will ridicule them, throw their past in their faces, and outright relinquish their company.

Fear of people and of being socially ostracized keeps hundreds of believers from turning back to their Lord in sincere Taubah (repentance); the kind of repentance that brings about in them a permanent change for the better.

What is absolutely amazing is that the One being disobeyed has such a just system of retribution that He, despite being the Greatest Being of all, whose wrath is also the greatest, forgives in such an all-inclusive way that He erases a person’s sins and past misdemeanours entirely, without a trace, from their book of deeds. That person becomes as if he had never committed those sins in the first place. And this applies even to major sins, or “Kabaa’ir”, if their required expiation, if any, is given.

The pre-requisite for acceptance of repentance is that it is absolutely sincere and that the person compensate for his/her past misdeeds by rushing forth in good deeds.

However, one of the unique characteristics of Allah’s all-encompassing forgiveness is what no mortal or human system of justice, no matter how benevolent and lenient, could ever do: on the sincere repentance of a believer that is followed by an absolute turnaround and rushing forth in good deeds, Allah actually converts his or her past sins into good deeds!

Allah says in the Qur’an: “Except him who repents and believes and doth righteous work; as for such, Allah will change their evil deeds to good deeds. Allah is ever Forgiving, Merciful.” (25:70)

So, for example, if someone used to lie a lot in their past, or a woman did not observe hijaab during most of her youth, then they sincerely repent and do the opposite, Allah will write off all their lies as truths, and replace the woman’s years of staying uncovered as having instead been spent in dressing modestly.

Is there any system of human justice today in this world that takes a convicted criminal’s past “criminal record” and converts it into a record of honorable achievements? Nay, the world and its inhabitants are, on the contrary, quick to permanently label and tarnish individuals who commit crimes or misdemeanours, so much so that once their vice or mistake is well-known and out in the open, people don’t let them forget it — ever. Media and publications record and report the event to all corners of the globe. History writes them off as people who did such-and-such crimes, even if they changed for the better before they died.

Consequently, criminals and sinners are forever judged for the wrong things that they did in the past, so much so that it seems useless and futile for them to even try to turn over a new life. Even if they have a rare flicker of hope for renewal, it quickly wanes as they give in to the insinuations of Shaitan when he tells them: “There is no going back now. You are tainted for life as a thief/prostitute/atheist/polytheist. You might as well continue as you are.”

It is only Allah’s magnificent forgiveness and His benevolent system of retribution that can provide solace and often the only hope to regretful people who have committed crimes and indulged in vices.

Consumed with guilt, as they slump with tears of regret pouring down their cheeks, they can feel peace descend in their heart just by the knowledge that, even if the world shuns them, labels them, tarnishes their past reputation and refuses to forgive or forget their mistakes, the One above has not just forgiven them and wiped out their misdeeds from their records, but — depending on their sincerity and steadfastness on the path of righteousness — He will convert their past sins into good deeds!

And yet, how many of us who have gone far, far ahead in a life of vice and disobedience to Allah, often get deluded by thinking: “But I can’t turn back now. Allah won’t possibly forgive all the wrongs I have done.”

Well, think again. It is never too late

The basic principle of Shariah is that it is not permitted to remove an evil by means of a greater evil; evil must be warded off by that which will remove or reduce it. Warding off evil by means of a greater evil is not permitted according to the scholarly consensus (ijmaa’) of the Muslims.