₦airaland Forum

PRESS RELEASE

MUSLIM STUDENTS' SOCIETY OF NIGERIA, B-ZONE

Ibadan, Oyo State, Nigeria. 3rd May, 2018

BEFORE THE MEDIA SET THE NATION ON THE PATH OF RELIGIOUS WAR.

On 30th day of April, 2018, the President of the Federal Republic of Nigeria, Muhamadu Buhari held an historic meeting with his counterpart of the United States of America, President Donald Trump in the White House.

In that meeting, the two leaders discussed critical issues of concern to both countries and charted a way of collaborating and working together on issues of economy, trade and investment, anti-corruption and insecurity. Part of the statements made by President Donald Trump are:

"I have promised President Buhari that I will break trade barriers between Nigeria and the United States and expand our businesses".

On the fight against corruption, he commented:

"Before now, Nigeria is reputed for massive corruption but President Buhari has done very well to change the trend, he has reduced that trend satisfactorily".

On the wanton killings across the country, President Trump had this to say:

"All levels of government in Nigeria, local, district, national must work together must work together to stop the killings of Christians and Muslims"

Going to the press the following day, the Nigerian media especially those of the Lagos/Ibadan axis came up with headlines and captions indicating that Christians are the only victims of the killings and destructions. For example, The Punch Newspaper in its usual bias against Islam and the Muslims removed the word 'Muslims' from Trump's statement and captioned its story thus

"Killings of Christians in Nigeria Must Stop".

The Vanguard and The Guardian followed the same trend with the caption "Killing of Christians in Nigeria is unacceptable".

To them, it is only the lives of Christians that are sacred, that of others are not. What an hatred! What a level of religious sentiment!
While we have reservation to Mr Trump's statement which suggested that only Muslims and Christians were affected by the killings, when in actual fact the perpetrators of the dastardly acts know no religion as they kill anybody whether Christian, Muslim or animist, our serious concern is that the media reports, apart from being contrary to the ethics of professional journalism, more importantly it is capable of inciting religious crisis between the adherents of the two major religions, Islam and Christianity and set the country on the path of religious war.

We want to remind the makers of hate speeches and those media practitioners beating the drum of war, and their supporters, that should they succeed (and Allah forbids!), even if they have the capacity of escaping outside the country, not every member of their families have the same capacity.

Responsible journalism demands that should Trump actually made the statement as captioned by them, such aspect should have been downplayed in order not to provoke religious crisis, because they know of a fact that christians are not the only victims of the killings. And if they have any evidence whatsoever that only christians are being killed then they should bring such evidence to the public.
We therefore call on critical stakeholders and well meaning Nigerians to speak out before the media drag us all into avoidable crisis.

We equally call on the Nigerian Union of Journalists to put in place necessary machineries to check the excesses of some of its men who are blindfolded by tribal and religious sentiments.

We equally call on the various law enforcement agencies to do their lawful duties by bringing the promoters of hate speeches to book immediately before they throw us into avoidable crises.

We finally call on Nigeria Press Council, a regulatory body for the print media and National Broadcasting Commission (NBC) to wake up to their responsibilities as regulatory bodies by invoking appropriate sanctions to any erring media organizations.

We pray that the enemies of our nation will not succeed, and never shall Nigeria witness inter-religious war.

Signed.

Barr Qaasim Odedeji
Amir, MSSN, B-Zone

Alh Abdul Jaleel Abdur Rasaq
Secretary

Engr Bashir Momoh
Public Relations Officer.

http://emporiumreporters.com/2018/05/03/before-the-media-set-the-nation-on-the-path-of-religious-war-mssn/

source:
http://fiqhclass.org/index.php/

https://www.aljazeera.com/indepth/features/2017/05/muslims-ramadan-explained-170522153522413.html

http://www.islamweb.net/en/article/135762/the-significance-of-fasting

Why do Muslims fast in Ramadan?
Fasting during Ramadan is one of the five pillars of Islam. There is also a verse in the Quran that prescribes fasting for all Muslims who are mature and healthy enough to fast for the full day. So Muslims fast as an act of worship, a chance to get closer to God and a way to become more compassionate to those in need.

Fasting is also seen as a way to learn patience and break bad habits.

How long is Ramadan?
Lunar months last between 29 to 30 days depending on when the new moon is sighted. If the moon is not seen on the night of the 29th, then Ramadan lasts for the full 30 days. The Eid al-Fitr celebration marks the end of the month, when Muslims celebrate a successful month of fasting and worship

When is Ramadan?

Since Ramadan is part of a lunar calendar, its date annually changes on the Gregorian calendar. Muslims tend to wait for the new month's moon to appear before they announce the first day of Ramadan. However, they can still estimate the day beforehand. This year, Ramadan will begin on May 14 or 16.

Significance of Fasting

Fasting, is abstaining from eating, drinking and coitus from daybreak to sunset as a devotional ritual. Allah, the Almighty Says in the Noble Quran (what means):


"O you who have believed, decreed upon you is fasting as it was decreed upon those before you that you may become righteous." [Quran; 2:183] That is: that you may fear Allah, keep away from His prohibitions, and fulfill His Commands. Prophet Muhammad sallallaahu `alayhi wa sallam ( may Allah exalt his mention ) said: " Whoever does not give up forged speech and evil actions, Allah is not in need of his leaving his food and drink (i.e. Allah will not accept his fasting.)" [Al-Bukhari]


This means that Allah does not want us to abstain from eating and drinking only, rather, He wants us to refrain from evil deeds and vileness too. The Prophet sallallaahu `alayhi wa sallam ( may Allah exalt his mention ) instructed that a fasting person, if offended or abused, should say: "I am fasting." [Al-Bukhari] By this, as though the fasting person says: "It is because I am fasting I do not return your abuses." The offender at that point may feel embarrassed, and desist.


What is the purpose of Fasting?


The purpose of fasting is not physical training to endure hunger, thirst and exhaustion; rather, it is disciplining the ego to relinquish the loved for the sake of the Beloved. The loved are the desires of eating, drinking, sexual activities etc., while the Beloved is Allah, the Exalted. Hence, it is imperative to keep in mind when we observe fasting that we do so only for the sake of Allah. It becomes imperative on us to try our best to observe the rites that reflect our obedience to Allah, such as the remembrance of Allah, reading the Quran, supererogatory prayers, charitable deeds and donations, good manners, etc.


Fasting has great significances and aims, which, if carefully considered, instill in us much surprise. Among these significances, we mention the following:


First significance:


Fasting is linked with true faith in Allah, the Most Exalted; that is why it has been reported that fasting is a secret act of worship since a person may break his fast, if he wishes, by eating, drinking or simply by not making the intention to fast (in which case his fast will not be accepted even if he remains fasting the whole day). Fasting, then, is a hearty, secret worship that concerns only the servant and his Creator. When the servant knowingly gives up the things and acts that nullify the fast, despite his ability to reach them in secret, he gives indeed strong evidence of his certain belief that Allah, the Almighty, watches over him in both his manifest and secret deeds. There is no doubt that in this kind of conduct is a significant training to strengthen faith in Allah.

Second significance:


Fasting is also training for the servant to aspire to the Hereafter since, by fasting, he gives up some of the worldly matters, looking forward to Almighty Allah's reward. By observing the fast, he weighs the profit in terms of the condition in the Hereafter. However, those who measure things in materialistic terms are only concerned with the worldly aspect of fasting. As a result, they think of it as merely deprivation of the pleasures of life, which please the self and satisfy the body. They are not in the least concerned with the other aspect of its significance in the hereafter that constitutes the real reward and the genuine perpetuity. This attitude of their hearts weakens their aspiration for the hereafter and its eternal enjoyment.

Third significance:


Fasting is a practical embodiment of submission and servitude to Allah, the Exalted, that the servant manifests by eating and drinking at night only in response to the call of his Lord, Allah Who Says in the Noble Quran (what means): “And eat and drink until the white thread of dawn becomes distinct to you from the black thread [of night].” [Quran; 2:187]. That is why the fasting Muslim should eat at Iftaar (break fast) time, at sunset, and just before dawn (Suhoor, or the per-dawn meal) because continuous fasting (day and night) is forbidden in Sharee'ah (Islamic law).


The act of eating is, therefore, a form of worship of Allah, the Almighty. When dawn starts, Muslims discontinue eating and drinking (and having sex with their spouses) in compliance with Allah’s order, for He Says (what means): “…Then complete the fast until the night [i.e. sunset].” [Quran; 2:187]. In this way, the Muslim is educated about complete servitude to Allah, the Most High, in such a way that when his Lord commands, he complies. It is, therefore, not simply a matter of personal taste, whim and disposition, but a matter of obedience to Allah and implementation of His Commands.

Fourth significance:


Fasting is similarly a form of education to the whole society since when the fasting Muslim feels that people around him are all fasting, he finds fast no longer difficult, but feels that he is in harmony with the society to which he belongs through worship, the unifying factor of the whole community. Whoever compares voluntary fasting to the obligatory fast in the month of Ramadan perceives a certain difficulty in the former and easiness in the latter due to the aforementioned reasons. That is why Muslims find it very difficult to spend the month of Ramadan away from Muslim environments.

Zillion Benefits of Fasting

Fasting has many benefits which includes the followings:

Fasting distance the Observer from Hell

The Prophet (peace and blessings of Allaah be upon him): “Whoever fasts one day for the sake of Allaah, Allaah will keep his face seventy years’ distance from Hell,” (al-Nasaa’i, 2247; classed as saheeh by al-Albaani in Saheeh Sunan al-Nasaa’i, 2121).

The Reward for Fasting is Beyond what One Might Estimate

Abu Hurayrah (may Allah be pleased with him) said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “Every deed of the son of Adam will be multiplied between ten and seven hundred times. Allah, may He be glorified and exalted, said: Except fasting. It is for Me and I shall reward for it. He gives up his desires and his food for My sake.” Muslim (1151), al-Muntaqa Sharh al-Muwatta’, Ahkaam al-Qur’an (4/77), Ikmaal al-Mu‘allim bi Fawaa’id Muslim (8/184), Lataa’if al-Ma‘aarif by Ibn Rajab (p. 150), at-Tawdeeh li Sharh al-Jaami‘ as-Saheeh (13/28), Bahjat Quloob al-Abraar (p. 94-95), ash-Sharh al-Mumti‘ (6/458), Majmoo‘ Fataawa Ibn Baaz (15/447), Tafseer as-Sa‘di (p. 931)

Fast Observer will Enter Paradise through Special Gate called Ar Rayyan

It is narrated on the authority of Sahl Ibn Sa‘d As-Sa‘idi, may Allah be pleased with him, that he said: the Messenger of Allah, sallallahu ‘alayhi wa sallam, said: “There is a gate in Paradise called Ar-Rayyan, through which only the fast observant will enter on the Day of Judgment and none except them will enter through it. It will be said: “Where are the fast observant?” They will get up, and none except them will enter through it. After their entry the gate will be closed and nobody will enter through it.” Bukhari and Muslim

Fasting will intercede for the Observer on the Day of Judgment

It is narrated on the authority of ‘Abdullah Ibn ‘Amr, may Allah be pleased with them that he said: the Messenger of Allah said: “Both fasting and Qur’an will intercede for a servant on the Day of Judgment. Fasting will say: ‘O Lord! I have caused him to give up food and (sexual) desire during the day. So, please, accept my intercession for him.’ The Qur’an will say: ‘O Lord! I have caused him to spend the night sleepless. So, please, accept my intercession for him.’ Thus, their intercession will be accepted for him.” Ahmad in his Musnad

The Smell Coming from the Mouth of a Fasting Person Is More Pleasant, in the Sight of Allah, than the Odor of Musk

The Messenger of Allah said: “By Him in Whose Hand is the soul of Muhammad, the smell coming from the mouth of a fasting person will be more pleasant, in the Sight of Allah, on the Day of Judgment, than the odor of musk.” Bukhaari and Muslim (1151),

Fasting Person has Two Pleasures

It is narrated on the authority of Abu Hurayrah, may Allah be pleased with him that he said: the Messenger of Allah said:” No doubt, the fasting person has two pleasures: One at the time of breaking his fast, and the other at the time of meeting his Lord (on the Day of Judgment).” Muslim (1151)

Patience of a Fast Observer Disciplines his Soul

Fasting train soul to endure hunger and thirst, and habituates it to be patient, and experience the same sense of others who are in need. The fasting person intends, by his fast, to seek the reward of Allah Almighty for his patience on fasting. Allah Almighty says: “Indeed, the patient will be given their reward without account.” [Az-Zumur 39:10]

Fasting Person has a Supplication that is Never Rejected

`Alee ibn Muhammad narrated to us: Wakee` narrated to us from Sa`daan al-Juhanee: from Sa`d, Aboo Mujaahid at-Taa·ee – and he was reliable: from Aboo Mudillah – and he was reliable: from Aboo Hurairah, who said: Allaah’s Messenger (Sallalaahu alaihi wa sallam) said: There are three whose supplication is not rejected: the just ruler, the fasting person until he breaks his fast, and the supplication of the oppressed person: Allaah will raise it up under the clouds on the Day of Resurrection, and the gates of heaven will be opened for it, and He says: ‘By My Might, I shall certainly aid you, even if it be after a time.’ Ibn Maajah-rahimahullaah- said (vol. 1, p. 557), ‘al-Jaami`us-Saheeh mimmaa laisa fis-Saheehayn’ by Shaikh Muqbil ibn Haadee al-Waadi`ee (2/505-506)

Fasting is a Sign of Piousness

With food and drinks available in the dark room of a fast observer, he/she still endure the hunger and thirst believing in the unseen that if no one sees him/her Allaah is seeing. Allaah says: “This is the Book about which there is no doubt, a guidance for those conscious of Allah, Who believe in the unseen, establish prayer, and spend out of what We have provided for them” Q2:2-3

And many more….There are benefits that are specific to each type of fasting which may be mentioned later inshaa Allah.

culled from http://fiqhclass.org/index.php/2017/04/19/fiqh-of-fasting-2/

Fasting is a Soul Discipline Act of Worship

Fasting is referred to as Sawm or Saom (صوم) or siyam (صيام) in Arabic. Literally, fasting means abstaining from talking, eating and drinking etc, and an individual that refrain from these things, he is considered as Saaim (the observer of fast).

In Shari’ah, fasting mean “to worship Allah by abstaining, with intention to please Him, from food, drink, and sexual intercourse or an intentional and lustful discharge of semen from the period between the break of dawn until sundown”. Similarly, Sheikh Muhammed Salih Al-Munajjid explain that Siyaam (fasting) means abstaining from things that break the fast, from dawn until sunset, having first made the intention (niyyah) to fast. 70 Matters Related to Fasting Al-Siyaam. Therefore, fasting means to worship Allah by abstaining, with intention to please Him, from things that break the fast, from dawn (Fajr) until sunset (Magrib).

Corroborated by authentic narrations, abstaining from things that break the fast includes; abstaining from food, drinks, and from indulging in things that can vitiate the fast through private parts, other body parts, the heart and mind. Fasting is an act of worship that believers and nonbelievers generally regard as a mean of attaining highest state of spirituality.

Fasting is a soul discipline act of worship that carries an exceptional moral and spiritual distinctive of Islam; it helps the observer to develop self-control and suppress his/her passions and desires for Allaah’s command; the spirit of patience whilst fasting helps in strengthening observer’s faith; the observer of fast who abstains from permissible things is likely to stay away from prohibited things and feel conscious of his/her sins; it trains the soul of the observer to endure hunger and thirst, and habituates it to be patient, and entertain the same sense of the needy, thus, greater compassion towards the deprived is gained whilst fasting etc.

In conclusion:

It is not allowed to fast during the second half of Sha’baan, and that is either makrooh or haraam, except for the one who has the habit of fasting regularly or who is continuing after fasting during the first half of Sha’baan. And Allaah knows best.

The reason for this prohibition is that continually fasting may make a person too weak to fast in Ramadaan.

If it is said that if he fasts from the beginning of the month he will become even weaker, the response is that whoever fasts from the beginning of Sha’baan will have gotten used to fasting so it will be less difficult for him to fast.

Al-Qaari said: The prohibition here means that it is disliked, as a mercy to this ummah lest they become too weak to fulfil their duty of fasting during Ramadaan in an energetic fashion. But those who fast all of Sha’baan will become used to fasting so it will not be difficult for them.

And Allaah knows best.

https://beta.islamqa.info/en/answers/13726/the-prohibition-on-fasting-in-the-second-half-of-shabaan

Praise be to Allaah.

Abu Dawood (3237), al-Tirmidhi (738) and Ibn Naajah (1651) narrated from Abu Hurayrah (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “When Sha’baan is half over, do not fast.” Classed as saheeh by al-Albaani in Saheeh al-Tirmidhi, 590.

This hadeeth indicates that it is not allowed to fast after halfway through Sha’baan, i.e., starting from the sixteenth day of the month.

But there are reports that indicate that it is permissible to fast at this time. For example:

Al-Bukhaari (1914) and Muslim (1082) narrated that Abu Hurayrah (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Do not anticipate Ramadaan by fasting one or two days before it begins, but if a man habitually fasts, then let him fast.”

This indicates that fasting after halfway through Sha’baan is permissible for someone who has the habit of fasting, such as a man who regularly fasts on Mondays and Thursdays, or who fasts alternate days, and the like.

Al-Bukhaari (1970) and Muslim (1156) narrated that ‘Aa’ishah (may Allaah be pleased with her) said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) used to fast all of Sha’baan, he used to fast Sha’baan except a few days.” This version was narrated by Muslim.

Al-Nawawi said: In the words, “He used to fast all of Sha’baan, he used to fast Sha’baan except a few days” the second phrase explains the first, and indicates that the word “all” means “most of”.

This hadeeth indicates that it is permissible to fast after halfway through Sha’baan, but only for those who are continuing after fasting before halfway through the month. The Shaafa’is followed all of these ahaadeeth and said:

It is not permissible to fast after halfway through Sha’baan except for those who have a habitual pattern of fasting, or who are continuing after fasting before halfway through the month.

According to most of the scholars, the prohibition here means that it is haraam.

See al-Majmoo’, 6/399-400; Fath al-Baari, 4/129

Some, such as al-Ruyaani, suggested that the prohibition here is to be understood as meaning that it is makrooh, not haraam.

Al-Nawawi (may Allaah have mercy on him) said in Riyaadh al-Saaliheen (p. 412):

“Chapter on the prohibition on anticipating Ramadaan by fasting after halfway through Sha’baan, except for one who is continuing after fasting before halfway through the month or who has a regular pattern of fasting such as fasting on Mondays and Thursdays”.

The majority of scholars are of the view that the hadeeth which forbids fasting after halfway through Sha’baan is da’eef (weak), and based on that they said that it is not makrooh to fast after halfway through Sha’baan.

Al-Haafiz said: The majority of scholars said that it is permissible to observe voluntary fasts after halfway through Sha’baan and they regarded the hadeeth concerning that as da’eef. Ahmad and Ibn Ma’een said that it is munkar. (From Fath al-Baari). Among those who classed it as da’eef were al-Bayhaqi and al-Tahhaawi.

Ibn Qudaamah said in al-Mughni that Imam Ahmad said concerning this hadeeth:

It is not sound. We asked ‘Abd al-Rahmaan ibn Mahdi about it and he did not class it as saheeh, and he did not narrate it to me. He used to avoid talking about this hadeeth. Ahmad said: al-‘Ala’ is thiqah and none of his ahaadeeth are regarded as munkar apart from this one.

The al-‘Ala’ referred to here is al-‘Ala’ ibn ‘Abd al-Rahmaan who narrated this hadeeth from his father from Abu Hurayrah (may Allaah be pleased with him).

Ibn al-Qayyim (may Allaah have mercy on him) responded in Tahdheeb al-Sunan to those who classed this hadeeth as da’eef and said that this hadeeth is saheeh according to the conditions of Muslim. Even though al-‘Ala’ is the only one who narrated this hadeeth, that is not regarded as detrimental to the hadeeth, because al-‘Ala’ is thiqah; in his Saheeh, Muslim narrated a number of ahaadeeth from him, from his father from Abu Hurayrah (may Allaah be pleased with him). Many Sunnahs are narrated from the Prophet (peace and blessings of Allaah be upon him) only through one person who is thiqah, but they have been accepted and followed by the ummah.

Then he said:

With regard to those who think that there is a contradiction between this hadeeth and the ahaadeeth which speak of fasting in Sha’baan, there is no contradiction. Those ahaadeeth speak of fasting half of it along with the previous half, and of habitual fasting during the second half of the month, whereas the hadeeth of al-‘Ala’ speaks of the prohibition on fasting deliberately only after the month is halfway over, not about fasts that a person observes regularly or that are a continuation after fasting during the first part of the month.

Shaykh Ibn Baaz (may Allaah have mercy on him) was asked about the hadeeth which says that fasting after halfway through Sha’baan is not allowed. He said:

This is a saheeh hadeeth as Shaykh Naasir al-Deen al-Albaani said. What is meant is that it is not allowed to start fasting after halfway through the month. But if a person fasts most or all of the month, then he is following the Sunnah.

Majmoo’ Fataawa al-Shaykh Ibn Baaz, 15/385).

Shaykh Ibn ‘Uthaymeen said in his commentary on Riyaadh al-Saaliheen (3/394):

Even if the hadeeth is saheeh, the prohibition in it does not mean that this is haraam, rather it is simply makrooh, as some of the scholars have understood it to mean. But whoever has the habit of fasting regularly should fast, even if it is after halfway through Sha’baan.

Iku to ni waasi

Iku to ni waasi

Iku toni waasi

Praise be to Allaah.

Shaykh Muhammad ibn Ibraaheem Aal al-Shaykh (may Allaah have mercy on him) answered this particular question as follows:

In order to answer this question, we need to discuss three matters:

1. Who is the person who is to receive the blood transfusion?

2. Who is the person from whom the blood is to be taken?

3. Who is the person whom we can trust to decide whether a blood transfusion is needed?

With regard to the first question, the person who is to receive the blood transfusion is a person whose life is in danger due to sickness or injury, and whose life depends on his receiving a blood transfusion.

The principle in this matter is based on the following aayaat of the Qur’aan (interpretation of the meanings):

“He has forbidden you only the maytatah (dead animals), and blood, and the flesh of swine, and that which is slaughtered as a sacrifice for others than Allaah. But if one is forced by necessity without willful disobedience nor transgressing the limits, then there is no sin on him…” [al-Baqarah 2:173]

“… But as for him who is forced by severe hunger, with no inclination to sin (such can eat these above-mentioned meats), then surely, Allaah is Oft-Forgiving, Most Merciful.” [al-Maa’idah 5:3]

“… He has explained to you in detail what is forbidden to you, except under compulsion of necessity…” [al-An’aam 6:119]

The evidence derived from these aayaat tells us that if the recovery of the sick or injured person depends on a blood transfusion which he needs to save his life, and that there is no other medicine or food that can do the same thing, then it is permissible for him to receive a blood transfusion. In fact, this comes under the heading of nourishment, not medicine (using forbidden foodstuffs in cases of necessity is permissible, as in the case of a starving man eating dead meat).

With regard to the second point, the one from whom blood is taken, this should not result in any serious harm, because the Prophet (peace and blessings of Allaah be upon him) said: “There should be no causing harm or reciprocating harm.”

As regards the third point, which is the matter of whose opinion should be relied upon to decide whether a blood transfusion is needed, this should be a Muslim doctor. If that is not possible, we see nothing wrong with taking the word of a non-Muslim doctor, whether he is Jewish or Christian (or any other religion), so long as he is experienced in medicine and is trustworthy. The principle here is the saheeh hadeeth which describes how the Prophet (peace and blessings of Allaah be upon him) hired a man of Bani Deel as a skilled and experienced guide, although he was a follower of the pagan religion of Quraysh. (Reported by al-Bukhaari, 2104.) (Fataawa al-Shaykh Muhammad ibn Ibraaheem).

Concerning this matter, the Hay’at Kibaar al-‘Ulamaa’ (Council of Senior Scholars) stated the following:

1. It is permissible to donate blood, so long as this does not cause him any harm, when there is a need for it to help other Muslims.

2. It is permissible to establish Islamic blood banks to receive and store donated blood, to be kept for any Muslim who may be in need of it, so long as no money is charged to the sick person or the people in charge of his affairs in return for this service. A blood bank should not be set up as a commercial enterprise or a means of making money, because it is in the public interest of the Muslims.

(Reference: Al-Idtirar ila’l-at’imah wa’l-adwiyah al-muharramah by al-Turayqi, p. 169) )

As published on 1999-08-12

In brief, this is how the Muslim can intend his entire life and all his deeds to be for the sake of Allah, and we can sum that up in the following two points:

He should adhere to Islamic teachings in his deeds, so he should not fail to do any obligatory duty and he should not commit any infractions.
He should note in his heart how he can connect this action – even if it is basically a worldly matter – to reward and seeking to draw closer to Allah, may He be exalted.
You can apply this to your specific question about losing weight. Whoever wants to make efforts to lose weight in order to maintain good health so that he can perform obligatory deeds and do his duty towards Allah in a better manner, or wants to make himself look good for his wife, so as to achieve happiness and love between them, or wants to look better for people so that he will be better accepted among them, and have a better relationship with them, these are all good aims and one will be rewarded for that, in sha Allah.

But if this permissible action is done with the intention of imitating some of the disbelievers, or is done to make one attractive to girls, and other devilish aims, then this is sinful and deserving of punishment.

The same applies to all permissible matters; the one who does them will not be rewarded unless he seeks reward thereby and is aiming to achieve a good purpose.

Ibn al-Haajj (may Allah have mercy on him) said: Depending on intention, a permissible deed may become recommended (mandoob). End quote.

Al-Madkhil (1/21).

Ibn al-Qayyim stated that the elite among those who are close to Allah are those for whom permissible acts have become acts of worships and means of drawing closer to Allah because of the intention behind them. In their case, permissible deeds bring them closer to Allah. End quote.

Madaarij as-Saalikeen (1/107)

It is soundly narrated from the Messenger (blessings and peace of Allah be upon him) that he said to Sa‘d ibn Abi Waqqaas (may Allah be pleased with him): “You will never spend on maintenance, seeking thereby the Countenance of Allah, but you will be rewarded for it, even a morsel that you put in your wife’s mouth.” Narrated by al-Bukhaari (56) and Muslim (1628).

Imam an-Nawawi (may Allah have mercy on him) said, commenting on this hadith:

This indicates that if a permissible thing is done with the intention of seeking the pleasure of Allah, may He be exalted, it becomes an act of obedience and worship, and he will be rewarded for it. The Prophet (blessings and peace of Allah be upon him) highlighted this when he said, “even a morsel that you put in your wife’s mouth,” because man finds pleasure with his wife and enjoys permissible intimacy with her, and when he puts a morsel of food in her mouth, that is usually a kind of playful and kind treatment, and enjoying that which is permissible, which is something that is far removed from acts of worship and matters of the hereafter, yet despite that, the Prophet (blessings and peace of Allah be upon him) said that if he seeks the pleasure of Allah, may He be exalted, by doing that, he will be rewarded for it. So other matters are more likely to be deserving of reward, if he seeks to please Allah, may He be exalted, by doing them.

That also applies if a person does something that is basically permissible, and seeks to please Allah, may He be exalted by doing it; he will be rewarded for that. This is like eating with the intention of strengthening oneself to do acts of obedience to Allah, may He be exalted, and sleeping in order to rest so that he can get up and do acts of worship with energy, and enjoying intimacy with his wife so that he can restrain himself and his gaze and so on from unlawful things, and so that he can fulfil his wife’s rights, and produce a righteous child. This is the meaning of the words of the Prophet (blessings and peace of Allah be upon him), “And in the intimacy of one of you [with his wife] there is sadaqah [charity].” And Allah knows best. End quote.

Sharh Muslim (11/77).

As-Suyooti (may Allah have mercy on him) said:

One of the best proofs that a person will attain reward by having a sound intention when doing permissible things and customary practices is the words of the Prophet (blessings and peace of Allah be upon him): “And each person will have what he intended.” The one who does this will be rewarded, if he seeks thereby to draw closer to Allah, but if he does not seek or intend that, then he will have no reward. End quote.

Sharh as-Suyooti ‘ala an-Nasaa’i (1/19).

And there are many similar comments from the scholars concerning this matter.

But you should understand that what we have mentioned to you about the intention of growing closer to Allah, may He be exalted, by means of what you do of permissible things is not by way of obligation and compulsion, because if it were obligatory and compulsory, it would not be permissible; rather it would be obligatory, and a person would be sinning by not doing it.

As for the one who does not intend anything except to fulfil his personal wishes, or desire, or need, or to enjoy something that is permissible, there is no blame on him for what he does, so long as he knows that this matter is something that sharee‘ah has allowed and permitted. But he will not be rewarded merely for doing that deed, just as there is no sin on him for simply doing it.

And Allah knows best.

Extracted from https://islamqa.info/en/115574

Praise be to Allah.

The Muslim is the one who submits to Allah, may He be glorified and exalted, and complies with His laws and His commands and prohibitions, who worships Allah, may He be exalted, because He is his Lord and Creator, Who is deserving of worship; he believes in the existence and greatness of Allah and that He is Self-Sustaining and the Sustainer of the universe. Thus belief in Allah will fill his heart and control his thoughts; love of Allah will become his goal in this life and the next, and he will hope that Allah will accept him among His righteous slaves.

Allah, may He be exalted, says (interpretation of the meaning):

“Say, ‘Indeed, my Lord has guided me to a straight path - a correct religion - the way of Abraham, inclining toward truth. And he was not among those who associated others with Allah.’

Say, "Indeed, my prayer, my rites of sacrifice, my living and my dying are for Allah , Lord of the worlds.

No partner has He. And this I have been commanded, and I am the first [among you] of the Muslims”

[al-An‘aam 6:161-163].

The one who understands these meanings will strive to keep in mind the intention of drawing closer to Allah, may He be glorified and exalted, in all aspects of his life. So when he sleeps, he seeks reward for his sleep with Allah, may He be glorified and exalted, because by sleeping and resting he will have the energy to worship Allah when he wakes up. When he eats or drinks, he intends thereby to have nourishment that will help him to fulfil his duty towards Allah. When he gets married, he aims to keep himself chaste and to be content with what is lawful so that he has no need of what is unlawful. When he seeks to have children, he seeks to have righteous offspring who will increase the number of those who adhere to the path of Allah. When he speaks, he speaks for a good reason, and when he remains silent, he does so to avoid saying anything bad. He seeks reward by spending on himself and his family. When he learns, reads and studies, he seeks reward for that too. Such are his intentions and aims in all his deeds.

Ibn Taymiyah (may Allah have mercy on him) said: He should not do permissible deeds except that which will help him to obey and worship Allah, and his intention in doing these permissible deeds should be to gain energy to obey and worship Allah. End quote.

Majmoo‘ al-Fataawa (10/460-461).

Nice one bro

Thanks

teesugar:
shame you mean?

in some develop countries, no yekinni will stop your salary 25th. it is a shame on my country

When will u arrest Saraki and the likes

You will all fail if your agenda is to embezzle our treasury and have no plan for us

Ara orun

Thanks Baba elewe

There was confusion and fear yesterday, as earth tremor hit the Oke-Ogun and Ibarapa areas of Oyo State. The confusion which many had initially suspected to be a plane crash was later discovered to be earth tremor.

According a resident of Okeho, identified as Mr. Joachim Olayiwola, who spoke with Greennews, “it started around 11am with very bright lightning. What followed it was serious vibration, and everyone was running helter skelter. It was like houses were going to collapse. We had thought it was a plane crash. It was later that we discovered that it was earth tremor”

Another resident, Mrs Olayinka Raheem said, “My children fell on each other. I was shocked too.”
Areas where the lightning, accompanied with vibration were experienced included, Iseyin, Ado-awaye, Lanlate, Okeho towns, and some parts of Ibadan. All are in Oyo State. Ado-awaye was said to be the worst hit.

The incident caused pandemonium, as some students who were writing their Senior Secondary Certificate examination, hurriedly left the examination halls to go home.


A resident of Ibadan, Abubakar Olabisi said, “I also heard it in Ibadan here.”

At the moment, the magnitude of the damage likely to have been caused by the tremor in the affected areas cannot be ascertained.
https://greennewsng.com/fear-earth-tremor-hits-oyo-state/

Cc:
Lalasticlala

Thanks bro. Albaqir.... can u see those proofs now

Rashduct4luv:
May Allah grant us understanding!

Smoking is harmful to health! It is gradual suicide. It kills eventually!

Things containing any considerably harmful ingredients, because the basic principle with regard to harmful substances is that they are prohibited, and they are not included in the rule that in principle everything is permissible.

Allah, may He be exalted, says (interpretation of the meaning):

“and do not throw yourselves into destruction”

[al-Baqarah 2:195]

“And do not kill yourselves (nor kill one another). Surely, Allah is Most Merciful to you”

[an-Nisa’ 4:29].

It was narrated from Abu Sa‘eed al-Khudri (may Allah have mercy on him) that the Prophet (blessings and peace of Allah be upon him) said: “There should be neither harming nor reciprocating harm.” Narrated by al-Haakim (2/57-58). He said: Its isnaad is saheeh according to the conditions of Muslim. It was also classed as saheeh by al-Albaani in Silsilat al-Ahaadeeth as-Saheehah (1/498)

Smoking is harmful and Haram!

millions of trees would have been planted in Nigeria if we are to do the same

Jazakumlaah khaeran