₦airaland Forum

udatso:
Lukgaf

This isn't clear. Does this mean the little baby will equally be slaughtered as udhiya

it should be slaughter because it is product of the Animal we intend to kill as Udiya

I hope lalasticlala and mynd4 will inform those shouting before

Permanent shut up, this Professor obviously know his salt and onions

Controversy on cut off mark: UTME not for admission purpose but for Ranking -- Professor Oloyede (JAMB Registrar

The Interview

The decision to reduce the cut-off mark to 120 for universities and 100 for polytechnics has met with criticism from many quarters. It seems it is not a popular decision.......

You see, the issue is that people who are not familiar with a matter, rather than keeping their peace, will be commenting on things that they know little about. Our examination is not an achievement test. It is not a qualifying examination; rather, it is a ranking examination. Anybody that we want to admit into the university must basically have his five credits. It is not JAMB that qualifies them. But, because we don’t have space for all of them, we decide to rank them. What we had been doing was to ensure that nobody who scored less than 200 had a chance. But, this year, we are saying that anybody who scores up to 120 has a chance. With 200, we have never filled our quota in the last 10 years. Some of those who scored over 200 do not have five credits in their O level results.

And you cannot be admitted if you don’t have five credits. Those who are talking have not even dissected the problem, yet they are making recommendations. Other agencies all over the world, like the UKEAS in the United Kingdom, also rank candidates. Some of them do not even conduct any examination. Our examination is not a qualifying examination, it is a ranking examination. What that means is that you can’t admit anybody unless he is qualified. What qualifies an individual is the O level, not the UTME. The children of those who are objecting to this decision go to the UK to study. Do they write the UTME there? They are unfair to the common man who has not stolen money to study in Ghana and the UK. It is part of a class war that the poor man must be kept under.

This is a ranking examination and this is a decision of all vice-chancellors, provosts and rectors. Commentators cannot claim to know more than these people do because they are commenting out of ignorance. If you have 10 spaces and five of your children are qualified, then you look for a way of ranking them. You can use age. It does not mean that the number six child is not qualified. But, because he came sixth, then you take the first five.

And you can decide on three male children and two female children. So, the fourth male child will not say that you are unfair because there is a parameter. So, our examination is for ranking purposes. We want to rank all qualified candidates and what makes them qualified is the O level. As I speak with you, there was no time in the last 10 years that we have filled 70 per cent of the quota. The colleges of education and polytechnics are there doing nothing. And they kept on admitting students under the table. We are saying no more under-the-table deals. Come and tell us what you are doing under the table and let us see it. But people are commenting on matters that that they are not familiar with.

But 120/400 is a far cry from a pass mark…

I have answered that question. It is not the UTME that qualifies the candidate for admission. It is a ranking examination. We are not telling you to admit this or that candidate. Let me give you an example. Someone scores 300 and another scores 140, the person with 300 has four credits and the person with 140 has five credits. What it means is that you cannot take the candidate with 300 and you cannot also admit the candidate with 140. That is what we have been doing. What we are now saying is that JAMB is a clearing house. That is why people are faking our results and for them, it is a do or die affair. This is because we have created an unnecessary hurdle. Everywhere in the world, what qualifies candidates is the O level. The same thing applies to us. But because we do not have enough space, we have set an examination for them to rank them. There is no pass or fail with the UTME. We are not saying that universities should leave somebody with 230 and take another with 140.

Let me give you another example. We have never filled 50 per cent of the quota for Physics in the last 10 years. Not that there are no individuals who want to study Physics, but because they did not meet the cut-off point. You are paying the lecturers, but the classrooms are vacant. And, if the candidate is fortunate enough to have parents who can sponsor him to Ghana, he will go to that country with his O level and come back with the same degree. He will now be boasting to his colleagues who were not fortunate enough to have a father who can pay their transport fare.

The belief has always been that our universities are oversubscribed…

I am in a position to know and I know that they are not oversubscribed. There are institutions that are oversubscribed, but they are few. Tell some institutions, maybe more than five, that have in the last 10 years, filled 70 per cent of their admission capacities. It is because there is a mismatch. You ask universities to admit 60 per cent of science students and 40 per cent of those who studied humanities. But what the school system is producing is 70 per cent Arts students and 30 per cent Science students.

How do you react to arguments that this was done to assist private universities to lower their standard and accommodate these candidates?

That is not correct. I have no reason to encourage private universities. But, having said that, for God’s sake, what is bad in encouraging private universities? You allowed them to be established, you set up regulatory agencies for them and you abandon them. I travelled to Uganda and discovered that 40 per cent of the students in private universities in Kampala are Nigerians. I went to their classrooms and took pictures with them. They did not sit for the UTME, but because their parents are comfortable, they want to oppress the children of the poor.

Do you see public universities adjusting their cut-off marks with the latest development?..

Universities are universities. They have the right, under the law, to admit whom they want to admit. All these people commenting, you will see their reaction when they start to see results. I am not afraid of controversy. I know where I am going and they are the ones who are just commenting casually. I have a goal. I want to appeal to people to be patient and reserve their comments. Let us see the results. I have been in this for 40 years. Why can’t you credit me with the fact that I had the opportunity of being the chairman of the Academic Planners of Nigeria Universities, where we plan academic matters? I had the fortune of being the chairman, Committee of Vice-Chancellors, I had the opportunity of coordinating the association in West Africa and I had the opportunity of being the president of the association in Africa. Don’t you think that I would have studied the situation?

How do you react to the fact that facilities in our institutions are overstretched?

What we have done has not increased quota. We have taken all those into consideration. Not JAMB alone, but also the NUC, NCC and the NBTE. We have fixed a quota, based on available facilities. We are not telling schools to overshoot their quota, we are saying, “Bring those people who are roaming the streets into the classrooms to fill the quota.” What correlation do facilities and that has to do? I am not the one who fixed the quota.

[quote author=Occurstaem post=59805657]JazakAllah khayr.
About shaving the hair and cutting nails, is it obligatory on all muslims or only on those who will slaughter the animals?[/quote


if you think you can get the money and the intention of killing, then you shouldn't shave

www.nairaland.com/4010944/accountability-account
Accountability of an Account

Allah created us to worship, obey and submit to Him exclusively, no one else. In our belief, every human being will account for his actions to Allah, official or personal because Allah is certainly, Ever Careful Account Taker of all things (Q4:86). In Islam, the concept of ownership means Allah is the ultimate owner of everything. Allah says: “All that is in the heavens and on the earth belong to Allah (Subhanahuwata’aala)” Q4:126, 134. “To him belongs whatever is in the heavens and on earth” Q16:52. And other related verses Q67:15, Q43:85, Q5:120 etc. This does not submit that Islam does not recognize private ownership, but any ownership apart from that of Al Maalik (Allah) is not absolute.

Hence, all forms of control by man over man and others are amanaat (trusts) entrusted by Allah. Consequently, man is no more than a trustee accountable before Allah for the way in which he discharges and executes the role rested on him.

The actuality is that regardless of edicts established for guiding personal and business conduct to protect least of ethics or preventions to wrongdoing but many office holders still find way(s) to misuse the trust. Hence, there is a need to nurture a sense of religion moral respect for edicts. Though, every organization is committed to create enabling environment of transparency, accountability and integrity but individually, particularly as an accountant, vertical and horizontal accountability should be remembered. If you are a professional fraudster or materials misstatement expert and you have not been caught by any investigative representative, verily Allah punishes unjust where there is no escape. The Prophet sallallahu ‘alyhiwasalam said: “indeed Allah gives some time to the unjust but when He punishes him there is no escape” (Bukhari and Muslim).

The Prophet sallallahu ‘alyhiwasalamsaid:“The one who is bankrupt among my ummah is the one who will come on the Day of Resurrection with prayer, fasting and zakaah to his credit, but he will come having slandered one person and shed the blood of another and wrongfully consumed the wealth of a third, so (his victims) will be given some of his hasanaat (good deeds), and if his hasanaat run out before the score is settled, some of their sins will be taken and thrown onto him, and he will be thrown into Hell”-Muslim.

Hectic with worldly or fantasy stuff, usurping other people’s wealth wrongfully to forget accountability to Allah is vindictiveness and ruinous. A very important step is seeking for forgiveness and sincerely repents to Allah. If anybody can go wrong, Accountant can go wrong, but the good Accountants are those that whenever they commit sin; they seek forgiveness and sincerely repent. Allah says: “And those who, when they commit an indecency or do injustice to their souls, remember Allah and ask forgiveness for their sins – and who forgives sins but Allah – and (who) do not knowingly persist in what they have done. For such the reward is forgiveness from their Lord, and gardens with rivers flowing underneath – an eternal dwelling. How excellent a recompense for those who work (and strive) (Q3:135-136).

The Prophet sallallahu ‘alyhiwasalam said: “Whoever has wronged his brother with regard to his honour or something, let him ask him for forgiveness before the time when there will be neither dinar nor dirham (money), and if he has any good deeds it will be taken from him in proportion to the wrong he did, and if he does not have any good deeds (hasanaat), some of the other person's evil deeds (sayi’aat) will be taken and given to him to bear”-Bukhari, 2296.

Accounting and other professions are the same in respect to accountability. Wrongfully consuming wealth is unsafe, hence let Quran and Sunnah be your deciding factors in your practices to ensure good quality vertical and horizontal accountability.

References:
* Diekman K.A., Samuels S.M., Ross L., and Bazerman M.H. (1997), Self Interest and Fairness in Problems of Resource Allocation: Allocators versus Recipients, Journal of Personality and Social Psychology

* Maali, Bassam, Casson, Peter and Napier, Cristopher. (2003), “Social Reporting by Islamic Bank”, Discussion Paper in Accounting and Finance, University of Southampton, http://www.management.soton.ac.uk/research/publications/ documents/AF03-13.

* Sahih Bukhari

* Sahih Muslim

* Sulaiman, M. (2005), “Islamic Corporate Reporting, Between the Desirable and the Desired, First edition, Malaysia, International Islamic University Malaysia, Research Centre.

May Allah grant us understanding of His religion

Compiled by Ustadh Ibrahim Albany on FIQH CLASS

There has been widespread corruption in our society, not as a result of lack of edict but lack of effective enforcement. Accounting is known as an integrity profession, however, the general believe is that without the involvement of accountant(s), or if accountants carry out their duties effectively, there will be no corruption.

Why Accountants?!

Are the Accountants crooks?!

Additionally, it is believed that the contemporary financial disasters began as minor errors judgement and escalated into corruption. As Charles Niemeier, Chief accountant for the SEC’s enforcement division (cited in Diekman 1997), put it: “People who ever intend to do something wrong end up finding themselves in situations where they are almost forced to continue to commit fraud once they have started doing this. Otherwise, it will be revealed that they had used improper accounting in the earlier periods.”

Can we say many Accountants were forced to cheat?!

These are pivot questions that relate to accountability of an Accountant, and can only be answered decorously from religious facet.
Accountability means commitment of an individual or organization to accept responsibility, account for its activities, and to disclose the results in a true and fair manner. Accountability habitually forces an Accountant to be knowledgeable and careful in their professional practices, as even negligence can cause them to be legally responsible.

Accountability in Islam encompasses both the vertical accountability to Allah, and the horizontal accountability to other individuals and the community. According to Sulaiman (2005), both accountabilities are essential to a Muslim’s faith. In Maali et al., 2003; Maali and Napier, 2007, the Islamic view of accountability is based on two main concepts: the concept of Tawhid (oneness of Allah); and, the concept of ownership.

How to observe Eclipse Prayer:
www.nairaland.com/4010781/how-observe-eclipse-prayer

Praise be to Allah
Firstly:
al-Bukhaari (1041) and Muslim (911) narrated that Abu Mas‘ood al-Ansaari (may Allah be pleased with him) said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “The sun and the moon are two of the signs of Allah by means of which Allah creates fear in His slaves. They do not become eclipsed for the death of any person. If you see anything happen to them, then pray and call upon Allah until you are relieved of that.”
Al-Bukhaari (1059) and Muslim (912) narrated that Abu Moosa (may Allah be pleased with him) said: The sun was eclipsed, and the Prophet (blessings and peace of Allah be upon him) got up in a state of anxiety, thinking that it was the Hour. He came to the mosque and began to pray, standing, bowing and prostrating for the longest time I ever saw him do, and he said: “These signs that are sent do not occur for the death or birth of anyone, rather Allah sends them to create fear in His slaves. If you see any of them, then hasten to remember Him, call upon Him and ask Him for forgiveness.”
Secondly:
The way in which the eclipse prayer is performed is as follows:
The worshipper recites the opening takbeer (takbeerat al-ihram) and the opening supplication (du‘aa’ al-istiftaah), then he seeks refuge with Allah.
Then he recites al-Faatihah, followed by a lengthy recitation.
Then he bows, making it lengthy.
Then he rises from bowing and says: Sami‘a Allahu liman hamidah, Rabbana wa laka al-hamd (Allah hears those who call upon him; our Lord, to You be praise).
Then he recites al-Faatihah again, followed by another lengthy recitation but it is not as long as the first recitation.
Then he bows again, making it lengthy but not as long as the first time.
Then he rises from bowing and says: Sami‘a Allahu liman hamidah, Rabbana wa laka al-hamd (Allah hears those who call upon him; our Lord, to You be praise), and stands for a long time.
Then he prostrates twice, making each prostration lengthy, and sits for a long time between the two prostrations.
Then he gets up for the second rak‘ah, and does the same as he did in the first rak‘ah, bowing twice and so on, but each action is not as long as in the first. Then he recites the tashahhud and the tasleem.
See al-Mughni by Ibn Qudaamah (3/323); al-Majmoo‘ by an-Nawawi (5/48).
This is indicated by the hadith of ‘Aa’ishah. Al-Bukhaari (1046) and Muslim (2129) narrated that ‘Aa’ishah, the wife of the Prophet (blessings and peace of Allah be upon him) said: The sun was eclipsed during the lifetime of the Messenger of Allah (blessings and peace of Allah be upon him). The Messenger of Allah (blessings and peace of Allah be upon him) went out to the mosque and stood and said takbeer, and the people formed rows behind him. The Messenger of Allah (blessings and peace of Allah be upon him) recited for a long time, then he said takbeer and bowed for a long time. Then he said, “Sami‘a Allahu liman hamidah (Allah hears those who praise Him).”
Then he stood and did not prostrate, and recited for a long time, but it was shorter than the first time.
Then he said takbeer and bowed for a long time, but it was shorter than the first time.
Then he said, “Sami‘a Allahu liman hamidah, Rabbana wa laka al-hamd (Allah hears those who call upon him; our Lord, to You be praise).”
Then he prostrated. Then he did likewise in the second rak’ah.
Thus he did four bowings and four prostrations.
And Allah knows best.

https://islamqa.info/en/210590

Questions and Answer Relating to (Udhiya/Qurbani)

Q- What is Qurbani about?

A- Qurbani is about:

Love for Allah in contrast to love of the self obedience over rebellion.

Loyalty to Allah in preference to loyalty to the family.

Faith versus emotion.

Struggle as opposed to pleasure.

Q- What is the virtue of Qurbani?

A- There is nothing dearer to Allah Ta’ala during the days of  Qurbani than sacrificing of animals. The sacrificed animal shall come on the Day of judgment with its horns, hair, and hooves (to be weighed). The sacrifice is accepted by Allah before the blood reaches the ground. Therefore sacrifice with an open and happy heart. (Tirmizi, Ibn Majah)

Q- On whom is Qurbani Wajib (obligatory)?

A- Qurbani is Wajib (obligatory) on every Muslim who is

of sound mind – mature (has reached the age of puberty),

Muqeem (i.e. he is not a Shari traveller)

possesses the amount of 612,36 grams of silver or wealth equivalent to that value which is in excess of one’s basic needs and debts on any of the three days of Qurbani. It is not necessary that this amount be in one’s possession for a complete lunar year. (Fatawa Hindiyyah)

Note:

Qurbani is not incumbent on a child or an insane person whether they own wealth equivalent to the amount above or not, nor is it  Wajib upon their guardians to perform it on their behalf. (Fataawa Mahmoodiyyah)

Similarly, it is not Wajib on a musafir (one considered a traveller in Shariah). A Shar’i traveller is he who proceeds on a journey with an intention of travelling 77 kms. He will be treated as a  traveller as soon as soon as he departs his town. However if he intends residing at any place for 15 days or more then he will cease to be a traveller there. (Fataawa Hindiyyah)

A person upon whom Qurbani is not necessary should not incur debts beyond one’s capacity to offer the Qurbani.

If Qurbani is not compulsory on a person, for example, a musaafir then it is virtous to do so if it is within the person’s means.

Q- When is the time for Qurbani?

A- The time for Qurbani begins after the Eid Salaah on the 10th of Zul Hijjah and ends at the setting of the sun on the 12th of Zul Hijjah. It is better to make Qurbani on the first day then the second, and thereafter the third. (Fataawa Shaamiyya)

In rural and village areas where Jumu’ah and ‘Eid Salaah are not performed, Qurbani may be performed as soon as Fajr (Subhus Saadiq) sets in on the 10th of Zul Hijjah. (Fataawa Hindiyyah)

If a person residing in a town (where Eid salaah is performed) arranges for his animal to be slaughtered in a village (where Eid Salaah is not performed), then it is permissible for his animal to be slaughtered before he performs his Eid Salaah. (Fataawa Shaamiyyah)

If the Qurbani has been offered before the ‘Eid Salaah, it will have to be repeated. (Fataawa Hindiyyah)

It is preferable to slaughter during the day. (Fataawa Hindiyyah)

Q- What type of animals can be slaughtered for Qurbani?

A– It is permissible to slaughter a goat, sheep, cow, bull, buffalo or camel, male or female for Qurbani.

The minimum age of:

A goat, sheep, or ram is one full year,

A cow, bull or buffalo is two years old, and

A camel five years.

Animals that are younger than the prescribed age are not suitable for Qurbani. (Fataawa Hindiyyah)

If a sheep is more than six months old but less than a year, and physically appears to be one year old it will suffice for Qurbani. (Fataawa Hindiyyah)

A cow, bull, buffalo or camel will suffice for seven persons provided no one’s share is less than one seventh and the  niyyah (intention) of all partners is to attain reward and not merely to obtain meat. (Fatawa Shaamiyyah)

A goat, sheep or ram will suffice for the Qurbani of one person only. (Fataawa Hindiyyah)

It is permissible and preferable to slaughter a castrated animal. (Fataawa Mahmoodiyyah)

It is advisable to purchase the Qurbani animal a few days prior to slaughtering in order to build up some form of attachment with the animal by taking care of it. (Fataawa Hindiyyah)

Animals chosen for Qurbani should be healthy, free from faults and defects. (Fataawa Shaamiyah)

 

Q- Which animals are not suitable for Qurabni?

A- The following animals are not suitable for Qurbani:

An animal that is blind, one-eyed or has lost more than one-third of its eyesight. (Fataawa Hindiyyah)

Animals that has more than lost a third of the ear. Similarly, animals which have no ears from birth. Animals with small ears are suitable. (Fataawa Hindiyyah)

Animals whose horn/s has been broken off from the root. However, an animal born without horns or if the horns are broken off but not from the root is suitable for Qurbani. (Fataawa Shaamiyyah)

Animals which have one leg lame to the extent that it walks on three legs only and is unable to use the fourth leg. However if the animal can walk to the place of slaughter on the fourth leg with a limp it will be allowed. (Fataawa Shamiyyah)

Animals so lean and thin that their bones have no marrow. (Fataawa Shamiyyah)

If an animal gets injured while slaughtering , e.g. breaks it’s leg, ear gets cut etc., the Qurbani will be valid. (Fataawa Shamiyyah)

If an animal was bought in a healthy and perfect state and thereafter became unfit for Qurbani then,

If the owner is not wealthy (possessor of nisaab) it will be permissible to offer this animal for Qurbani.

If the owner is wealthy (possesses the Nisaab), then it is compulsory for him to obtain another animal. (Fataawa Shamiyyah)

 

Q- Can a man purchase the Qurbani animal for his wife form his own wealth?

A- A man may purchase his wife’s animal from his wealth with her consent. (Fataawa Hindiyyah)

 

Q- What should one do if the qurbani animal gives birth before being slaughtered?

A- If an animal purchsed for Qurbani gives birth before it’s slaughter,it is best to give the live new born in charity .Alternately, the new born animal should be slaughtered and the meat given in charity. (Fataawa Shamiyyah)

 

Q- Can one use the skin of the Qurbani animal?

A- It is permissible to utilize the skin for one’s personal use, eg. he may use it as a Musalla or a leather bucket etc. However, if the skin is sold, it is not permissible to use the income thereof. It is Wajib to give it in charity. Sale of the skin without the intention of disbursing the money in charity is not permitted. (Fataawa Hindiyyah)

It is not permissible to give the skin in lieu of any services rendered. (Fataawa Hindiyyah).

The needy and poor students of Islamic institutions are the most favourable beneficiaries of these skins. This entails the reward of Sadaqah which is coupled with the service of reviving Ilm (religious knowledge). However, it is not permissible to give these skins to the teachers and laborers of the institutes as wages or salaries.

 

Q- What happens if a person does not perform Qurbani whilst he has the means to?

A- Hazrat Abu Hurayra (radiyallahu anhu) reports that Rasulullah (sallallahu alayhi wasallam) said, “He who has the means of performing Qurbani but does not do so should not come close to our Eidgah ( Place of Eid Salaah).

 

Q- When should the Takbeerat of Tashreeq be read?

A- It is Wajib (incumbent) for every adult muslim to recite the Takbeeraat of Tashreeq after every Fardh Salaat-performed with Jamaat or individually from the Fajr of the 9th of Zul-Hijjah to the Asr of the 13th of Zul Hijjah. The Takbeeraat should be recited once only. The words are as follows:

Allahu Akbar, Allahu Akbar laa ilaha illallahu wallahu akbar. Allahu Akbar walillaahil hamd.

Translation: “Allah is the Greatest, Allah is the Greatest. There is no deity besides Allah and Allah is the Greatest. Allah is the Greatest and all praises belong to Him Alone.”

NB. Men should recite this Takbeer audibly whilst females should do so silently

performing Hajj with unlawful wealth:
www.nairaland.com/4010755/performing-hajj-unlawful-wealth

My family and I are planning to do Hajj this year, Insha’Allah – this has raised many issues. I recently left a job as an Assistant Manager in a cinema:

Point 1: I did my training at my first cinema. Here, there was always a qualified manager with me who was the alcohol licencee.

Point 2: At my second cinema the General Manager was licencensed to sell alcohol. In her absence I was the “stand in” licencee in.

Point 3: The organisation made most of its money from showing films and only a small proportion from selling alcohol.

Point 4: During this job I had problems protecting my Islam. When I asked you about these you told me to leave the job. Unfortunately my level of Iman was not very high so I kept working until I got sacked! Was all the money I earned from this job Haram? If not then what proportion of it was?

Point 5: I had a number of jobs in my youth that I may have been overpaid for.

Point 6: I have had interest bearing bank accounts in the past. Al-Hamdulillah I have cancelled the interest on these.

NB – I have only recently started keeping accurate records of my monetary transactions so am not sure about the amounts of money involved in 5 and 6 (if any!). I gave a lot of “Sadaqah” to Islamic charities before I had a job (from “pocket money” given to me by my parents). Does this “Sadaqa” cover 5 and 6?

Point 7: I currently have a £6000 debt (UK student loan). Can I get rid of the Haraam money by using it to pay off the student loan?

Can I ONLY go on Hajj if I: pay off the student loan (my parents may be against this until I have a stable job – I’m currently temping). Get rid of the Haram money? This may be our only chance to do Hajj as a family.

ANSWER

In the name of Allah, Most Compassionate, Most Merciful,

As a principle, it should be remembered that, the permissibility or impermissibility of employment in a particular firm or company basically depends on two things:

a) The nature of the job must be lawful (halal), meaning if the work entails something that is prohibited in Shariah, such as posing for nude picture-taking, serving alcohol or recording and calculating interest transactions, etc, then this type of work will be unlawful.

The reason for its prohibition is that, the work in itself is prohibited by Shariah, thus, even if the salary was paid from a lawful (halal) source, the work would still remain unlawful.

b) The salary or income that one receives upon the work must also be from a lawful (halal) source. If the work itself is lawful (halal), but the salary is paid from unlawful and impure money, such as stolen or interest money, it will still be unlawful to accept that job.

Based on the above, you state that you worked at a cinema as an assistant manager and at times you were the licensee to sell alcohol. There are two aspects that need to be considered here:

Firstly, if your work as a manager at the cinema had a direct contact and link with showing films and movies, or selling the products, then this type of work is unlawful. The reason behind this is that, the majority of the movies shown at cinemas are immoral, and against the teachings of Islam, such as screening sex, semi-naked women, violence, extra marital relationships, etc. Thus, it would not be allowed to work at a cinema.

As far as selling alcohol is concerned, if you are directly involved in its sales in any way, such as: supplying, serving, holding, overlooking its sale, etc, then this is also unlawful (haram).

Sayyiduna Anas ibn Malik (Allah be pleased with him) says: “The Messenger of Allah (Allah bless him & give him peace) cursed ten people connected with drinking alcohol: The squeezer of liquor and the one for whom it was squeezed, its drinker and its carrier and the one for whom it is carried, its server and its seller and the consumer from its sale proceeds, its buyer and the one for whom it is bought.” (Sunan Tirmidhi)

Therefore, your job at the cinema was unlawful in itself regardless of the origin of the salary. Even if the wages were paid from a lawful source, the work would not be allowed.

Moreover, you state that the organisation made most of its money from showing films and a small portion was made from selling alcohol. If your salary was paid from this money, then too it will be unlawful, for the wealth gained by both, showing movies and selling alcohol is unlawful and filthy.

With regards to the jobs where you were overpaid, if this was with the consent and understanding of the one who was paying you, then the money was lawful. However, if it was by mistake, and that they expected you to return the extra money to them, it would be unlawful, thus necessary to return it to whom it belongs.

Interest money is also unlawful and filthy as explained in many earlier posts.

The ruling of unlawfully acquired and filthy money is to give it all in charity without the intention of reward, thus removing the burden from one’s back. This has also been explained in detail in earlier posts.

Thus, you must estimate as to how much of your wealth was acquired through unlawful means and then dispose of that amount by giving it in charity. You state that you gave some money in Sadaqah, thus this may be included in your total. However, you must give it all away by making a precautionary estimation.

It will not be permissible to get rid of the unlawful (haram) money by paying off your loan and debt. It must be given in charity and not used for personal benefit.

With regards to going for Hajj, you have asked two questions. Firstly, can one go for Hajj with unlawful money, and secondly, what is the ruling on going for Hajj whilst in debt?

As far as the first question is concerned, Hajj only becomes obligatory (fard) when one has lawful and pure wealth that is sufficient in order to go for Hajj, for the unlawfully acquired wealth must all be given to the poor in charity.

Nevertheless, if one did perform Hajj with unlawful and filthy money, the obligation of Hajj will be lifted, although one will be sinful for using such wealth, thus there will be no rewards on a Hajj performed in such a manner.

Imam al-Haskafi (Allah have mercy on him) states:

“And at times Hajj is described to be unlawful, such as performing Hajj with unlawful (haram) wealth.” (Durr al-Mukhtar Sharh Tanwir al-Absar)

Allama Ibn Abidin (Allah have mercy on him) explains the above by stating:

“Hajj in itself – that which consists of visiting a specific place at a specific time, etc- will not be unlawful (haram), rather spending and utilizing unlawful money is Haram…It is similar to offering prayer (salat) on a usurped land (magsubah), in that the obligation of Salat will be lifted. However it will be unlawful to use an unlawfully snatched land…..Thus, the action of Hajj in itself will be valid but without any rewards.” (Radd al-Muhtar ala al-Durr, 2/456, Matlab fi man hajja bi mal haram)

Imam Ibn Nujaym (Allah have mercy on him) states:

“One should strive in finding lawful (halal) wealth (in order to go for Hajj), for Hajj is not accepted with unlawful (haram) wealth as mentioned in the Hadith. However, the obligation (fardiyyah) will be lifted by performing Hajj with unlawful wealth. And there is no contradiction in the obligation being lifted and Hajj not being accepted, because the meaning of not being accepted is that one will not receive any rewards on such a Hajj and the meaning of the obligation being lifted is that one will not be punished for leaving the Hajj.” (Bahr al-Ra’iq)

Therefore, it is best that you abstain from performing Hajj with unlawful money, for there is no reward in offering such a great ritual as Hajj with such money. If your wealth is a mixture of lawful (halal) and unlawful (haram) wealth, then after subtracting the unlawful portion if you have sufficient wealth to perform Hajj, you must go for Hajj, otherwise wait until you have the sufficient amount. (Fatawa Mahmudiyya, 3/206)

However, if you really want to go for Hajj at present, then you may take a loan from someone, perform Hajj with that money and then pay off the loan with Halal and lawful money.

As far as the second aspect is concerned, which is going for Hajj despite on debt, if it is an interest-based loan, then it would be wise to pay off the loan first and then go for Hajj. However, this will not have an effect on your Hajj as long as the money used for performing Hajj is Halal.

If the loan is not interest-based, then if you fulfil your monthly commitments and your creditors do not have any arrears claim against you, it would be permissible to perform Hajj. However, if the creditors have arrears claims against you, then you will be infringing on their rights by performing Hajj. Hence, you should not perform Hajj without the consent of the creditors claiming arrears from you.

It should be also remembered that, if a person is heavily indebted and his liabilities exceed his assets, Hajj is not obligatory (fard) upon him/her. (See: Radd al-Muhtar)

I hope I have been able to answer all your questions with the above.

And Allah knows best

[Mufti] Muhammad ibn Adam
Darul Iftaa
Leicester , UK

http://islamqa.org/hanafi/daruliftaa/8488

Eid: What you need to know about Udhiyah (Slaughtering Animals for Allah)
www.nairaland.com/4010748/eid-what-need-know-udhiya

In the name of Allah, Most Compassionate, Most Merciful,

‘Udhiya’ is an Arabic term which means ‘sacrificing an animal’, and ‘Qurbani’ is an Urdu and Persian word derived from the Arabic word ‘Qurban’ which literally means an act performed to seek Allah’s pleasure. It is technically used for the sacrifice of an animal slaughtered for the sake of Allah.

Virtues of Udhiya (qurbani)

Allah Most High Says:

‘So turn in prayer towards your Lord and sacrifice (animals).’ (Qur’an 108:2)

There is nothing dearer to Allah during the days of Udhiya than the sacrificing of animals. The sacrificed animal shall come on the Day of Judgment with its horns, hair, and hooves (to be weighed). The sacrifice is accepted by Allah before the blood reaches the ground. Therefore sacrifice with an open and happy heart. (Sunan Tirmidhi and Sunan Ibn Majah)

Sayyiduna Zayd ibn Arqam (may Allah be pleased with him) relates that the Companions asked, ‘O Messenger of Allah! What is Udhiya?’ He replied, ‘It is the Sunna of your father Ibrahim (peace be upon him).’ They asked again, ‘What benefit do we get from it?’ He answered, ‘A reward for every hair (of the sacrificed animal).’ ‘And [what reward is there for animals with] wool, O Messenger of Allah?’ they asked. ‘A reward’, he said, ‘for every fiber of the wool.’ (Sunan Ibn Majah)

When a person slaughters an Udhiya animal, he is forgiven at the fall of the first drop of blood, and verily, the animal shall be brought forward on the Day Of Judgment with its blood, meat etc., and shall be increased in weight seventy times more than its own weight, and thereafter it will be placed on the scale of deeds. (See: Kanz al-Ummal)

Who is required to Perform Udhiya?

Every adult Muslim, male or female, who owns 612.36 grams of silver or its equivalent in money, personal ornaments, stock-in-trade or any other form of wealth which is in excess of one’s basic personal needs, is under an obligation to offer the ritual slaughter (Udhiya).

Each adult member of a family who owns the above-mentioned amount must carry out his or her own Udhiya separately. If the husband owns the required amount but his wife does not, then slaughtering will be obligatory on the husband only, and vice-versa. If both of them have the prescribed amount of wealth, then two separate Udhiyas will need to be performed.

If the adult children live with their parents, Udhiya is obligatory on each one of them possessing the prescribed amount. The ritual slaughter offered by a husband for himself does not fulfil the obligation of his wife, nor can the Udhiya offered by a father discharge his son or daughter from their obligation; rather, separate sacrifices will have to be carried out for each individual possessing the required amount. A husband or father, apart from offering his own ritual slaughter, may offer another on behalf of his wife or son, with their permission.

The Time of Udhiya

1) Udhiya is only valid during the three days of Dhu’l-Hijjah, namely the 10th, 11th and 12th, and cannot be performed in any other day of the year.

2) Although Udhiya is permissible on each of the above three days, the first day (i.e. the 10th of Dhu’l-Hijjah) is the most preferable and desired day.

3) Generally, Udhiya is not allowed before Eid Salat. If Udhiya is being done at a place where Eid Salat is not performed, the slaughter should commence after the completion of Eid Salat in the nearby town/city. However, according to the Hanafi School, in small villages where Eid prayer is not to be performed, Udhiya can be offered any time after the break of dawn on the 10th of Dhu’l-Hijjah.

4) Udhiya can be performed during night time. However, it is preferable to perform it during the daytime.

Conditions for the Slaughtered Animal

1) The animals eligible for Udhiya are goats, sheep, cattle and camels, male or female. No other type of animal is allowed for Udhiya.

2) Castrated animals may be used for Udhiya.

3) Barren animals may be used for Udhiya.

4) Goats and sheep have to be at least one year old. However, a healthy sheep that looks like a one year old may also be used, provided it is at least six months of age.

5) Cattle (cow, ox and buffalo) must be at least two years old.

6) Camels must be at least five years old.

Rulings on Defects in the Udhiya Animal

1) An animal that was born without horns or the horn is broken off from the middle is eligible for Udhiya. However, if the horn is broken off from the root, or the horn has been uprooted, then it will not be eligible for Udhiya.

2) An animal that is totally blind or has lost one-third or more of its eye-sight, or one-third or more of one of its ear is cut, or one-third or more of its tail is cut, is not eligible for Udhiya.

3) An animal which limps/walks on three legs and cannot put the injured (4th) leg onto the ground, or it is able to put the injured leg onto the ground, but is unable to walk on it, is not eligible for Udhiya. However, if it is unable to walk on it, but can still take support from it, then it is eligible for Udhiya, even though it is limping.

4) Animals having no teeth at all are not eligible for Udhiya. If an animal has lost some teeth only, and has most of its teeth, it is eligible for Udhiya. If most of the teeth are lost, it is not eligible for Udhiya.

5) An animal born without ears is not eligible for Udhiya. An animal with very small ears is eligible for Udhiya.

6) Thin and extremely weak animals, unable to walk to the place of slaughter, are not eligible for Udhiya.

7) If an animal sustains an injury whilst being slaughtered, the Udhiya is valid.

If an animal is purchased in a healthy and eligible state, and thereafter, an accident occurs which renders the animal unfit for Udhiya, then in such a case, if the purchaser is no longer wealthy (owner of the required amount) it will be permissible to offer the same animal for Udhiya. However, if the purchaser is wealthy, then it is necessary to obtain another animal in place of the injured animal.

9) If an animal purchased for Udhiya gives birth (before being slaughtered), then the newly born animal should also be slaughtered.

Specification of Animals for Individuals Performing Udhiya

In most Western countries such as the UK, rather than one slaughtering the animal himself, Udhiya is carried out at the slaughterhouse on one’s behalf. In such a case, it is imperative that animals are specified prior to slaughter and that the specified carcass finally reaches the one performing Udhiya. To ensure this, whilst recognising the technicalities at abattoirs, the following steps should be adhered to:

1) It is important that the animal is purchased before the Udhiya is performed, or at least, specified for purchase and Udhiya on behalf of the one wishing to perform Udhiya. This should be done by tagging a label on the animal which displays the individual’s name or an assigned number.

2) If multiple Udhiya orders are placed through an agent (such as the butcher), the agent should list all the names with exclusive numbers and keep them securely. The agent should also at this stage provide the customer with his assigned number for his information. Thereafter, the complete list should be forwarded to the abattoir before Udhiya commences.

3) It is then the responsibility of the slaughterer at the abattoir to specify animals for each agent or butcher according to the number given. Furthermore, a particular animal must be specified for each name or assigned number provided by the agent and labelled accordingly, as outlined in the example below:

a) Label or tag the animal with the name of the agent/butcher and his customer: e.g. (butcher/agent) XYZ & (customer) XYZ.

or for the purpose of simplicity:

b) Label or tag the animal with the name of the butcher/agent and specified Udhiya number: e.g. Butcher XYZ Customer No 1, Butcher XYZ Customer No 2, Butcher XYZ Customer No 3, and so on and so forth. As such, each animal must at least be numbered and this must be done before slaughter or at the latest when brought into the slaughter bay. Mere slaughter without specification is not sufficient even if the intention is to specify and number the carcasses at a later stage e.g. whilst loading.

4) Finally, care should be taken that each individual receives his specified and numbered carcass after slaughter and after implementation of the subsequent processess.

Case Scenario

‘Abdullah Butchers’ has an order of 50 Udhiyas. He makes a list of the names of customers who have placed an order with him and assigns a specific number for each individual customer, e.g. Muhammad – 1, Ismail – 2, etc. A copy of this list is then given to the slaughterhouse and one copy retained by the butcher. When each animal is about to be slaughtered, the slaughterers specify that this particular animal is for order number x of ‘Abdullah Butchers’. The slaughterer then labels the animal accordingly to distinguish it as that particular Udhiya, so that when the order is collected or delivered, the butcher clearly identifies which customer’s Udhiya it is, according to the list he had drawn up.

Dhabh (Slaughter) of the Udhiya Animal

1) It is recommended (mustahabb) that the owner of the Udhiya animal slaughters it personally, provided he is able to slaughter properly. If the owner is unable to slaughter, it is better to delegate the task to another Muslim who is acquainted with the requirements of a valid Islamic slaughter. If the slaughter has been delegated, it is desirable that the owner of the Udhiya animal is present at the time of slaughter.

2) The Islamic slaughter requires that the throat, the external jugular veins and the wind-pipe of the animal is swiftly and clearly severed with a sharp tool, together with invoking the name of Allah Most High. If only two of the passages and veins are cut, the slaughter will be deemed incorrect. If any three of the four are severed, the slaughter will be valid.

3) It is Mustahabb to face the Qibla while slaughtering.

4) It is preferable to sharpen the knife before slaughter to ease the suffering of the animal.

5) After slaughter, the animal should not be skinned or cut up into pieces before it turns completely cold.

6) It is disliked to slaughter an animal in the presence of another animal, although the slaughter is valid.

7) It is preferable to read the following whilst laying the throat of the animal towards the Qibla:

‘For me, I have set my face firmly and truly towards Him, Who created the heavens and the earth. And never shall I give partners to Allah. Verily, my worship and my sacrifice, my living and my dying are for Allah; Lord of the worlds. O Allah this sacrifice is from you and is for you‘

Whilst slaughtering the animal read, ‘Bismillah Allahu Akbar‘ (In the name of Allah, Allah is the Greatest).

If the above are not memorized, then make intention of Udhiya and merely recite ‘Bismillah’ and the Udhiya will be valid.

The Meat and Skin of the Udhiya Animal

1) It is allowed for the one performing Udhiya to either eat off the meat or give it to whomsoever he pleases, rich or poor, Muslim or non-Muslim. It is preferable, however, that the meat is divided into three parts: One part for the home, one part for relatives and friends, and one part for the poor and needy.

2) The meat or skin of the animal cannot be sold, or given to an employee or butcher in payment of his labour. It may be given as a gift. The skin of the Udhiya animal can be kept for personal use or given to anyone else for their personal use. If the skin is sold, it is necessary to give the money accrued in charity as Sadaqah.

3) It is not permissible to eat the meat of the following types of sacrifices:

a) Sacrifice that is carried out as expiation (kaffara) for a mistake committed during Hajj.

b) Sacrifice carried out for a deceased person due to his bequest (wasiyya).

c) Sacrifice carried out due to a vow (nazr).

The meat of the above-mentioned 3 types of sacrifices must be distributed to the poor and needy only.

Distribution of the Meat

If an animal is sacrificed on behalf of more than one person, like a cow or camel, its meat should be divided equally among its owners based on weight, and not randomly or by mere conjecture. Even if all the partners agree on its distribution without weighing, it is still not permissible according to Shariah.

However, if the actual weighing is not practicable due to some reason, and all the partners agree to divide the meat without weighing, distribution by guess can be done with the condition that each share necessarily contains either a leg of the animal or some quantity of its liver.

No Alternative for Udhiya

Some people think that instead of offering a ritual slaughter (Udhiya), they can give its amount to the poor as charity. This attitude is totally wrong. In fact, there are different forms of worship obligatory on Muslims. Each one of them has its own importance and none of them can stand for the other. It is not permissible for a Muslim to perform Salat instead of fasting in Ramadhan, nor is it permissible to give some charity instead of observing the obligatory Salat. Similarly, Udhiya is an independent form of worship and cannot be discharged by spending money in charity.

However, if an individual, out of ignorance or negligence, could not offer it on the three prescribed days (10th, 11th and 12th of Dhu’l-Hijjah) then, in that case only, he can give the price of a ritual slaughter (Udhiya) as Sadaqah to those entitled to receive Zakat. But during the days of Udhiya, no Sadaqa can discharge this obligation.

Cutting and Clipping the Hair and Nails

It is Mustahabb (and not necessary) for the one intending to perform Udhiya to refrain from cutting hair or clipping nails from 1st of Dhu’l-Hijjah to the 10th of Dhu’l-Hijjah, (i.e. until the days of Udhiya have passed).

And Allah Knows Best

(Shaykh) Zakariyya ibn Yusuf

Edited and Approved by:
(Mufti)

[Mufti] Muhammad ibn Adam
Darul Iftaa
Leicester , UK

http://islamqa.org/hanafi/daruliftaa/8327

You're can free psst ept question on my WhatsApp:

08162942400

www.nairaland.com/3996081/fiqh-mensuration-menstral-non-menstral-blood
on Fiqh of Menstruation; Menstral and non-menstral blood

*Fiqh of Menstruation (4 of 4 )

*Differences between Blood of Menstruation and Blood of Istihaadah

Al-istihaadah mean irregular, non-menstrual vaginal bleeding. This is different from menstrual bleeding. It is governed by rulings which differ from those governing menstruation:

1. Menstrual blood is black [dark red] whilst the blood of istihaadah is red.
2. Menstrual blood is thick and heavy, whilst the blood of istihaadah is thin.
3. Menstrual blood has an offensive odour whilst the blood of istihaadah does not, because it comes from an ordinary vein.
4. Menstrual blood does not clot when it comes out of the body whilst the blood of istihaadah does clot because it comes from a vein.

*Rulings on Istihaadah

These are:

1. Ghusl (Ritual bath) is obligatory in the case of menstruation and the blood is impure, whilst ghusl is not required in the case of istihaadah.

2. Woman is not allowed to pray during menstruation, whilst woman is allowed to pray if the bleeding is istihaadah. She has to do wudu’ for each prayer if the flow of blood continues to the next prayer and if blood comes out whilst she is praying, it does not matter.

*Requirement of Ghusl after Menstrual period

When the menstruating woman’s period ends, she must do ghusl by purifying her entire body, because the Prophet (peace and blessings of Allaah be upon him) said to Faatimah bint Abu Hubaysh: “When the time of your menses comes, stop praying, then when it ends, do ghusl and pray.” al-Bukhaari.

*How is it done?

It is obligatory to ensure that water reaches every part of the body, even beneath the hair. Complete steps are same as in steps of ghusl janabah but with addition of soap confirmed in the hadith from the Prophet (peace and blessings of Allaah be upon him), when Asma’ bint Shakl asked him how a menstruating woman should do ghusl. He (peace and blessings of Allaah be upon him) said: One of you should take her water and lotus leaves and purify herself and purify herself well. Then she should pour water over her head and rub it vigorously, so that it reaches the roots of her hair, and pour water over herself. Then she should take a piece of cloth that is scented with musk and purify herself with it.” Asma’ said: “How should she purify herself with it?” He said: ‘Subhaan Allaah, let her purify herself with it.” ‘Aa’ishah said to her: “She should follow the traces of blood.”al-Bukhaari 314, Muslim 332.

Unless hair are tied so tightly that one fears that the water will not reach the roots a woman does not have to undo her braided hair when she does ghusl following janabah or menses according to most correct scholarly opinion, but she must make sure that the water reaches all parts of her body, including the hair and its roots. Majmu’ Fataawa Shaykh Ibn Baaz, 10/182, Majmu’ Fataawa Shaykh Ibn Baaz, 10/161. Majmu’ Fatawa Ibn ‘Uthaymin, 11/318, 319. Risalah fildima’ al-Tabi’iyyah lin-Nisaa by Shayk Ibn Uthaymin.

May Allah reward translators of Shari’ah sources and fiqh books from Arabic to English, and grant those behind Islam question and answer website and others for their great works.

May Allah grant us understanding of His religion and accept it as an act of ‘ibadah

*FIQH CLASS

Alhamdulillah wasolatu wasalam 'ala rosulillah.

I would like to state that:

1. Bad dream is part of symptoms some notice before sickness (like Malarial)

2. What we eat and what we watch or listen to sometimes contribute to Erotic Dream (like indecent dresses by male and female, music by female or watching female dancing etc)

This topic will not complete if ethics of sleeping is not mentioned.

Ethics of Sleeping

Among ethics of sleeping are:

1. Recitation of Aayat al-Kursiy: It was reported that Abu Hurayrah (may Allaah be pleased with him) said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) put me in charge of guarding the zakaah of Ramadaan. Someone came and started to scatter the food. I took hold of him and said, ‘I will take you to the Messenger of Allaah (peace and blessings of Allaah be upon him).’… He said, ‘When you go to bed, recite Aayat al-Kursi and you will be protected by Allaah, and no shaytaan (devil) will come near you until morning.’ The Prophet (peace and blessings of Allaah be upon him) said, ‘He told you the truth even though he is a liar. That was a shaytaan.’” (Narrated by al-Bukhaari, 3101).

2. Recitation of the last two aayahs of Surat al-Baqarah It was reported that Abu Mas’ood al-Badri (may Allah be pleased with him) said: “The Messenger of Allah (peace and blessings of Allah be upon him) said: ‘The last two aayahs of Soorat al-Baqarah – whoever recites them at night, they will be sufficient for him.’” (Narrated by al-Bukhaari, 3786; Muslim, 807). Al-Nawawi said: “Concerning the phrase, ‘The last two aayahs of Soorat al-Baqarah – whoever recites them at night, they will be sufficient for him’, it was said that it means, they will be sufficient for him instead of praying qiyaam al-layl, or as protection from Shaytaan, or as protection from vermin. It could mean all of these things.” (Sharh Muslim, 6/91, 92).

3. To blow into hands, recite Surahs 112, 113 and 114, and wipe hands over face and body.
It was reported that ‘Aa’ishah (may Allaah be pleased with her) said: “When the Messenger of Allaah (peace and blessings of Allaah be upon him) went to his bed, he would blow into his hands and recite Qul Huwa Allaahu Ahad (Soorah 112) and the Mi’wadhatayn (Surahs 113 and 114). Then he would wipe his hands over his face and his body, as far as they could reach.” ‘Aa’ishah said: “When he fell ill, He would ask me to do that for him.” (Narrated by al-Bukhaari, 5416; Muslim, 2192)

4. Saying authentic prescribed adhakar and du’a before sleeping.
Muslim, 2713, al-Tirmidhi, 3392; Abu Dawood, 5067

Please see others in Riyadh Saliheen, Hisnu Muslim, Saheeh Adhkar etc

Also, while sleeping one may be beaten and see the mark when he/she wake up or answer a call that results to death or strange sickness. This is beyond dream, it is the work of witchcraft.

Sihr (witchcraft) is done sometimes that the evildoer will prepare a statue or an object, give it the name of a target (victim). With the support of Shayateen, anything done to that object may affect the targeted person if Allah wish. Sometimes as the soul moves out confirmed in Q39:42, they may invite or call the soul for operation if Allah wish they can succeed.

This is one of the pivot reasons for us to remain protected every moment, especially before sleeping, see ethics of sleeping please!

May Allah grant us benefiting understanding and protect us and our family from fitnah of evildoer among man and jinn.

*FIQH CLASS

www.nairaland.com/3995935/simplified-istikhaar

Simplified Istikaar

Decongestion of the prison has many times marked for action but politics and politicking the arrangement remain the fear. Alhamdulillah; air, rain etc are not controlled by political parties they would have cause dangers to our lives.

Convicted ex-bank manager bagged 195 years imprisonment for stealing millions of naira recently, alright, where are those who steal billions of naira? They are in their respected offices collecting salaries and allowances whilst a poor man is awaiting trial in the prison for over 6 months for insulting another person. For how long would the looters be under trials?! Justice is delayed so that they can go unpunished – Alas! Allah is expecting you.

Islam is the religion of mercy and justice, 'A'isha reported that the Quraish had been anxious about the Makhzumi woman who had committed theft, and said: Who will speak to Allaah's Messenger (sallAllaahu alayhi wa sallam) about her? They said: Who dare it, but Usama, the loved one of Allaah's Messenger (sallAllaahu alayhi wa sallam)? So Usama spoke to him. Thereupon Allaah's Messenger (sallAllaahu alayhi wa sallam) said: Do you intercede regarding one of the punishments prescribed by Allaah? He then stood up and addressed (people) saying: O people, *those who have gone before you were destroyed, because if any one of high rank committed theft amongst them, they spared him; and it anyone of low rank committed theft, they inflicted the prescribed punishment upon him.By Allaah, if Fatima, daughter of Muhammad, were to steal, I would have her hand cut off. In the hadith transmitted on the authority of Ibn Rumh (the words are):" Verily those before you perished. Bukhari Volume 8, Book 81, Number 778, Muslim 4187. Ahkaam al-Sijn wa’l-Sujana’ wa Mu’aamalat al-Sujana’ fi’l-Islam by Hasan Abi’l-Ghuddah, 256, Ahkaam al-Sijn wa Mu’aamilat al-Sujanaa’ fi’l-Islam, p. 367-379; al-Mawsoo’ah al-Fiqhiyyah, part 16, p. 320-327. No preferential treatment in Islam, rich or poor are the same in the court of law and others.

Many (fake) lawyers still defraud inmates promising them bail after payment, same inmates are still there and lawyers are not found. NGOs collect data of inmates to write proposal, after disbursements of fund to improve wellbeing of inmates, no activity and just to visit inmates is irritating them. The persevered scholars that visit inmates to admonish them, and a countable number of organizations and individuals that support them are well commendable for helping the humanity.

The needs to care for inmates includes: setting maximum period to be in prison as awaiting trials before conviction, monitoring of fund for prisons to the grassroots, provision of academic and vocational skills, improved health facilities, access to legal practitioners, fund for bails, religion studies teachers or lecturers etc. It is a pity, inmates want to see what is going on in the society, attend festivals and others but they were confined for an offence that may be me and you have committed, Allah expose us not. This is a remembrance for the hearts that can accommodate truth.

Who will help inmates? May Allah help us, grant innocent inmates freedom, make rehabilitations of convicts successful, protect us, protect our religion, and protect our society.



Complied by Ustadh Ibrahim Albanny on FIQH CLASS

_“Prison is another world; the inmates are coming back to this world alive or dead – care for them”_

Prisons are places of corrections and rehabilitations. In order to increase public safety and reduce recidivism, the provision of academic, life skills, and career development programs are essential to educate, empower, and transform the lives of inmates. Mental health or substance abuse issues, lack of education and employment-related skills in the prison incite many inmates to more violent acts after release.

In the developed countries, many inmates complete an education in prison. New Zealander Dr Paul Wood, 37, earned two degrees and began his PhD while behind bars. Read the book “From Prison to PhD: A Memoir of Hope, Resilience, and Second Chances Paperback – 2014” by Jason Sole and many more...

The incitement to crime is the hope of escaping punishment or enjoying the punishment – agreed, in fact, there are exceptional circumstances where the inmate is subjected to harsh treatment but the inmate should be treated according to his/her human dignity in the process of punishments. So, the inmates wellbeing is important. Presently, more than 50% of inmates are awaiting trials in Nigerian prisons; they are not helpful to the families, they are not productive to the societies, they are liabilities to the government and become nuisance to the society on release as a result of un-cared attitude of the legislator, judiciary, executive arms of government and the philanthropists. Imagine, inmate (awaiting trial) have spent 5 years in prison for an offence liable for 3 months imprisonment or payment of N1,000.00. And government has spent resources for his upkeeps for 5 years; it is a waste of resources! Or a convict that steal a loaf of bread out of hunger sentenced to 3 months imprisonment.

The overcrowding of prisons in Nigeria is a systematic problem that is hardly ever addressed successfully. A confined condition in prison is affecting the prisoner’s right to good health and dignity. A prison built to accommodate 600 inmates, now comprises of over 1,600 inmates whilst over 900 were awaiting trials. Please visit there, the common questions you will ask includes: Where are the conscious lawyers or why are they kept here forgotten? Are the prisons not managed by the government or where is the fund for inmate’s upkeeps and logistics for personnel? Why basic medical treatments are always inadequate? Etc.

AL - ISTIKHAARAH (1 of 2)

*الإستخار

Definition of Istikhaarah

Istikhaarah in Arabic means seeking guidance to make a decision concerning something or seeking guidance to make appropriate choice from Allah by means of prescribed du’a narrated from the Prophet (peace and blessings of Allah be upon him).

Istikhaarah is….

Submission to the command of Allah and a practical demonstration that one has no power and no strength of one’s own.

Prescribed in cases where a person does not know the right decision to make in matters where it is known whether a thing is good or bad.

Not prescribed when it comes to things that are obligatory, haraam or makruh. Meaning that there is no need to do istikhaarah whether to perform acts of worship or to commit sin or evil action.

To be prayed when one starts to think of the matter with an open mind, and not have decided on a specific course of action.

Ruling

The scholars are unanimously agreed that Istikhaarah is Sunnah. The evidence that it is prescribed is the hadeeth narrated by al-Bukhaari from Jaabir (may Allaah be pleased with him) who said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) used to teach his companions to make istikhaarah in all matters, just as he used to teach them soorahs from the Qur’aan. He said: ‘If any one of you is deliberating about a decision he has to make, then let him pray two rak’ahs of non-obligatory prayer, then say:

اللَّهُمَّ إِنِّي أَسْتَخِيـرُكَ بِعِلْمِكَ، وَأسْتَقْدِرُكَ بِقُدْرَتِكَ، وَأَسْأَلُكَ مِنْ فَضْلِكَ الْعَظِيمِ، فَإِنَّكَ تَقْدِرُ وَلَا أَقْدِرُ، وَتَعْلَمُ وَلَا أَعْلَمُ، وَأَنْتَ عَلاَّمُ الْغُيُوبِ، اللَّهُمَّ إِنْ كُنْتَ تَعْلَمُ أَنَّ هَذَا الَأمْرَ (وَيُسَمِّي حَاجَتَه) خَيْرٌ لِي فِي دِينِي وَمَعَاشِي وَعَاقِبَةِ أَمْرِي، فَاقْدُرْهُ لِي وَيَسِّرْهُ لِي ثُمَّ بَارِكْ لِي فِيهِ، وَإِنْ كُنْتَ تَعْلَمُ أَنَّ هَذَا الأَمْرَ شَرٌّ لِي فِي دِينِي وَمَعَاشِي وَعَاقِبَةِ أَمْرِي، فَاصْرِفْهُ عَنِّي وَاصْرِفْنِي عَنْهُ وَاقْدُرْ لِيَ الْخَيْرَ حَيْثُ كَانَ ثُمَّ أَرْضِنِي بِهِ

Transliteration: Allaahumma inni astakheeruka bi ‘ilmika wa astaqdiruka bi qudratika wa as’aluka min fadlika, fa innaka taqdiru wa laa aqdir, wa ta’lamu wa laa a’lam, wa anta ‘allaam al-ghuyoob. Allaahumma fa in kunta ta’lamu haadha’l-amra (then the matter should be mentioned by name) khayran li fi ‘aajil amri wa aajilihi (or: fi deeni wa ma’aashi wa ‘aaqibati amri) faqdurhu li wa yassirhu li thumma baarik li fihi. Allaahumma wa in kunta ta’lamu annahu sharrun li fi deeni wa ma’aashi wa ‘aaqibati amri (or: fi ‘aajili amri wa aajilihi) fasrifni ‘anhu [wasrafhu ‘anni] waqdur li al-khayr haythu kaana thumma radini bihi

Translation:O Allaah, I seek Your guidance [in making a choice] by virtue of Your knowledge, and I seek ability by virtue of h Your power, and I ask You of Your great bounty. You have power, I have none. And You know, I know not. You are the Knower of hidden things. O Allaah, if in Your knowledge, this matter (then it should be mentioned by name) is good for me both in this world and in the Hereafter (or: in my religion, my livelihood and my affairs), then ordain it for me, make it easy for me, and bless it for me. And if in Your knowledge it is bad for me and for my religion, my livelihood and my affairs (or: for me both in this world and the next), then turn me away from it, [and turn it away from me], and ordain for me the good wherever it may be and make me pleased with it).” al-Bukhari (1166).

Note: Some scholars have prescribed what is to be recited in Salat istikhaarah but the most correct is that any particular verses can be recited when praying Istikhaarah

www.nairaland.com/3995916/essential-parts-obligatory-actions-sunnahs

Essential parts, obligatory actions and sunnah of hajj

Praise be to Allah
The essential parts of Hajj are four, the obligatory actions are seven and everything other than the essential parts and obligatory actions is Sunnah. A detailed discussion follows:
Al-Bahooti (may Allah have mercy on him) said in ar-Rawd al-Murbi‘ (1/285):
The essential parts of Hajj are four:
Entering ihram, which is forming the intention to start the rituals of Hajj, because of the hadith: “Actions are but by intentions.”
Standing in ‘Arafah, because of the hadith: “Hajj is ‘Arafah.”
Tawaaf az-ziyaarah (also called tawaaf al-ifaadah), because Allah, may He be exalted, says (interpretation of the meaning): “…and [let them] circumambulate the Ancient House (the Ka‘bah at Makkah)” [al-Hajj 22:29] .
Sa‘i, because of the hadith: “Do sa‘i, because Allah has ordained sa‘i for you.” Narrated by Ahmad.
The obligatory actions of Hajj are seven:
Entering ihram at the appropriate miqaat, i.e., one should enter ihram from the miqaat. As for ihram itself, it is an essential part of Hajj.
Standing in ‘Arafah until sunset, for the one who reaches there by day.
Saying overnight in Mina during the days of at-Tashreeq (the 11 , 12 and 13 of Dhu’l-Hijjah), except for those whose job is to bring water and tend livestock.
Staying overnight in Muzdalifah until after halfway through the night, for those who reach it before that time, except for those whose job is to bring water and tend livestock. [Some scholars regard staying overnight in Mina as one of the essential parts of Hajj without which Hajj is not valid. Ibn al-Qayyim (may Allah have mercy on him) expressed this view in Zaad al-Ma‘aad (2/233)].
Stoning the Jamaraat in the right sequence.
Shaving the head or cutting the hair.
Farewell tawaaf (tawaaf al-wadaa‘ ).
[If the pilgrim is doing tamattu‘ (‘umrah followed by Hajj, exiting ihram in between) or qiraan (‘umrah followed by Hajj without exiting ihram in between), then he must offer a sacrifice (by slaughtering a sheep), because Allah, may He be exalted, says (interpretation of the meaning):
“whosoever performs the ‘Umrah in the months of Hajj, before (performing) the Hajj, (i.e. Hajj-at-Tamattu‘ and Al-Qiran), he must slaughter a Hady such as he can afford, but if he cannot afford it, he should observe Saum (fasts) three days during the Hajj and seven days after his return (to his home), making ten days in all. This is for him whose family is not present at Al-Masjid-al-Haram (i.e. non-resident of Makkah)” [al-Baqarah 2:196] ].
The rest of the actions and words of Hajj are Sunnah, such as tawaaf al-qudoom, staying overnight in Mina the night before ‘Arafah, idtibaa‘ [uncovering the right shoulder from the beginning of tawaaf until the end, by placing the middle of the rida’ (upper garment) beneath the right armpit and the ends of the rida’ over the left shoulder], walking at a rapid pace [when doing so is recommended], kissing the Black Stone, reciting the adhkaar and du‘aa’s, and climbing as-Safa and al-Marwah.
The essential parts of ‘umrah are three: ihram, tawaaf and sa‘i.
The obligatory parts are two: shaving the head or cutting the hair, and entering ihram from the miqaat. End quote.
The difference between an essential part, an obligatory action and a Sunnah action is that Hajj is not valid without an essential part, whereas if an obligatory act is omitted, Hajj is still valid, but the one who omits it must offer a compensatory sacrifice (a sheep), according to the majority of scholars. As for Sunnah actions, the one who omits them does not have to do anything.
Please see ash-Sharh al-Mumti‘ (7/380-410) for evidence to prove these essential parts, obligatory acts and Sunnahs, and the rulings having to do with them.

And Allah knows....

https://islamqa.info/en/223333

Dear friend, I regret to inform you I got my passport and was rejected on the basis that 'No personal bank statement or reference letter from the bank to fobfitm ownership of attached bank account' and hence advised that I may re apply within 10 working days from receipt of notifications'.
My questions are:

1. Does that mean I can apply back next week?

2. Would I submit only that bank documents again because all the original docs I submitted was not given back.

3. Can I meet up for this semester?

4. Your general advise

eye services

Thecassanova:
Yeah it's fine. It actually open twice, November then closes February. Then around June-July for second semester.

but y is it taking long sir. it is now more than a month I applied

Thecassanova:
I know as at last year PhD can apply anytime of the year, while MSc honours are from November.

but I submitted my application last month (11th) for this semester. hope no pro

Heaven is not like country in Africa you can go without preparation. First of all repent all what you have done for Nigerian.

Freetech:
Another evidence why you need to consider Jesus Christ today. Tomorrow maybe too late

May Allah forgive him, as for you, you are dense. May Allah show you, so that u understand u are just a Christian because ur intelligent is seized.. Iro lasan!

Thecassanova:
Around November

do u mean one can't apply by September

ON ORO FESTIVAL _( Festival that restrict females movement)_

Oro Festival is an annual festival in most places in Yoruba land. Most places in Oyo state, Osun state, Ogun state and others mark this traditional festival yearly to the extent that a city in Oyo is called ISEYIN-ORO.

Odun Oro as mostly called is the festival that restrict the movement of women and young girls partially or totally throughout the period (at most a month). That period, women and young girls are not allowed to go to their schools and places of work in the name of the festival. The doers often claimed misfortune for those that violates their which is to go out among females. Haba, What a wicked festival!

Even, civilization apary, a person having very little sense of humor would know that the festival should be cancelled. Why? Because adequate measures have been put in place from time to time to fight insurgency- that threaten the life of individuals so that there could be freedom, policemen go out to ensure people are saved. How would you leave such festival that claimed misfortune for females unbanned?

In Nigeria of today, there are three recognised religion; Islam, Christianity and Traditional. Islam as it connotes peace, her believers celebrate thier weekly and annual festivals (Jumat, Eid il Fitri and Eid I'll Kabeer), people rejoice with them without restricting thier movement. Christians on the other hand celebrate Christmas, Easter and new year, people rejoice with them and also their freedom does not altered. How would the minorities in Nigeria, I mean the traditionalists be allowed to restrict our female movements in the name of their evil festival? Practise your believes and let practise ours.

It is even bizarre for such restriction to hold in this country after it was stated clearly in our constitution that every citizens should practise his religion freely without disturbing others, how would our government laid with the constitution and look at this without any say.

Our women are also the problem, they entertain fear and think their going out would truly led to their misfortune. How would a believer who listens to preaches in their respective worship places that no one can bring joy and misfortune except what thier creator has ordained believe this crooked lie. If you are still afraid, then let me remind you of a pious pregnant Muslim sister in Iseyin who came out during their festival period sometime ago, she was to them possessed by their god but fortunately the sister gave birth to triplet that night. Is that fortune or misfortune?

To this end, I am using this medium to call on all Nigerian who are females to disregard their lie and go out during this period and have it in mind that nothing would happen to them. Oro festival is an evil festival that should be abolished. Join me in campaigning this too!

By:
*Lukumon Gafari Abiodun (Lukgaf).