₦airaland Forum

Praise be to Allah
There is nothing wrong with naming the daughter after her mother, if the mother’s name is a name that is mustahabb or permissible, because the basic principle with regard to names is that they are permissible, and no names are disallowed unless they are prohibited according to Islamic teaching, such as names that are indicative of servitude to anything other than Allah, or names that are reprehensible and off-putting.
We do not know of any shar‘i reason to disallow naming a daughter after her mother.

Shaykh Sulaymaan al-Maajid (may Allah preserve him) said:

I do not know of anything in Islamic teaching to disallow naming a daughter after her mother. Based on that, there is nothing wrong with doing that. End quote.

http://www.salmajed.com/fatwa/findnum.php?arno=17250

With regard to adding another name (such as as-sughra (the younger) or junior) to differentiate between the girl and her mother, there is nothing wrong with that.
‘Ali ibn Abi Taalib (may Allah be pleased with him) named one of his daughters Faatimah, after his wife Faatima, the daughter of our Prophet Muhammad (blessings and peace of Allah be upon him).
She (Faatimah) was not her mother; rather she was his daughter from another woman, one of the slave women of ‘Ali ibn Abi Taalib (may Allah be pleased with him). So one was called Faatimah as-Sughra (the Younger) and the other was called Faatimah al-Kubra (the Elder), so as to distinguish between them.
See Tahdheeb at-Tahdheeb (7/136)

https://islamqa.info/en/228211

What is the position of LG @lalasticlala and other moderators

The ranked performance of Oyo state students in 2017 WAEC in all the 33 local government

Please I want to write GRE, need simplest book I can read that call make me excel. Thanks

Statsocial:
Gbenro Adeoyeand

Jesusegun Alagbe


At least N136.5bn has been spent on Hajj in 2017 by state governments and individuals despite the current recession in the country,Saturday PUNCHinvestigation has revealed.

According to the National Hajj Commission of Nigeria, no fewer than 91,000 Nigerians had arrived in Saudi Arabia out of the over 1.7 million foreign pilgrims in the country to perform this year’s Hajj. Meanwhile, the average Hajj fare approved by NAHCON to states for each traveller is N1.5m.


For example, information made available by NAHCON showing the approved 2017 Hajj seats and fares per state disclosed the package for travellers from Nasarawa State as N1,544,659.85; Niger, N1,525,483.30; Ondo, N1,485,096.07; Katsina, N1,498,502.70; Bauchi, N1,523,122.41; Plateau, N1,529,036.80; Sokoto, N1,521,461.65; and Kwara, N1,501,571.27, among others.


Therefore, at an average fare of N1.5m, 91,000 Nigerians would have spent a minimum of N136.5bn on the exercise, with part of it coming from public purse provided by state governments.


Although going on Hajj at least once in a lifetime is one of the five pillars of Islam, the Quran described it as a religious obligation that is meant for the faithful who can afford it. Meanwhile, visiting Jerusalem for pilgrimage is not an obligation for Christians.


However, state governments have been sponsoring people to Mecca and Jerusalem for pilgrimage andSaturday PUNCHhas information that Katsina, Bauchi, Plateau and Sokoto states had sponsored people on pilgrimage this year.


For instance, Governor Aminu Masari of Katsina State recently disclosed that his administration had been subsidising Hajj exercise for Muslims with N1bn annually.
Masari, while inaugurating an 18-member board for the Katsina State Pilgrims’ Welfare Board, had said no amount spent on religious activities could be considered as too much and described pilgrimage to Mecca as “neither a picnic nor a holiday, but an act of worship, as enshrined in the Holy Quran and the Sunnah of Prophet Muhammad.”


Similarly, the Bauchi State Government spent over N262,650,000 as subsidy on the state’s Muslim pilgrims to this year’s Hajj.
Governor Mohammed Abubakar had disclosed this while delivering his farewell address to 3,090 pilgrims, where he boasted that the state could afford the sponsorship despite economic recession.


“Despite the economic hardship situation, this administration has continued to fund the operation of the state Pilgrims Welfare Board, both at home and at the holy land, so as to guarantee your comfort and satisfaction.
“We have also subsidised the cost of your accommodation in Mecca, upon which the government had to pay at least the sum of 850 Saudi Riyals (N85,000) for each of you so that you will be accommodated in a beautiful edifice close to the Haram,” Abubakar had said.


Also this year, the Plateau State Government went back on its 2015 decision to no longer sponsor both Muslims and Christians on pilgrimage due to the dwindling economic fortune of the state.


It was reported that the state government had sponsored 616 Muslims for the 2017 Hajj, with the state governor, Simon Lalong, saying at a farewell ceremony for the pilgrims from the state that the state government was willing to make the “sacrifice as a result of the relevance of holy pilgrimage to the citizens of the state.”


The Sokoto State Government had spent N91m to sponsor 90 Islamic clerics to the lesser Hajj in June.


The state Commissioner for Religious Affairs, Alhaji Mani Katami, had also announced that each of the benefiting clerics was entitled to a Basic Travelling Allowance of N250,000.
State governments’ sponsorship of pilgrimage has been going on for long. Last year, the Executive Secretary, Taraba State Muslim Pilgrims Welfare Board, Alhaji Umar Leme, said the state government had released N288.5m to sponsor about 166 persons on Hajj.


http://punchng.com/despite-recession-states-others-spend-over-n136-5bn-on-hajj/

Lalasticlala

are u blind?/don't u know the huge money collected from pilgrimage

lalasticlala,Fulaman198 & odumchi, bigfrancis21 . Are u support of this too?

I feel sad anytime I hear from this man

Olubadan Can’t Ignore Government Directives – Ajimobi
The Oyo State governor, Senator Abiola Ajimobi insisted that the state government has the power to review the 1957-1959 Olubadan Chieftaincy Declaration law.
The governor, while speaking on the state of affairs in Ibadan on Saturday said it is constitutional, and both the state governor and government have the sole authority to review the law.
According to him, government is saddled with the responsibility of providing security, safety and an enabling environment for socio-economic development for the people.
He said that the government, in consultation with relevant bodies, various institutions and individuals has the power to review various sections of the law, explaining that before he became Governor, consultations had been going on.
He recalled that it was the former Ogun Olubadan, Chief Kuye, that drew his attention to the need to review the law.
“The boss of Obas is government. For Olubadan to be absent from our ceremony was a great offence,” the governor declared.
“It was wrong of Olubadan not to come to Mapo for the coronation, either he likes it or not, he is under the local government because he who pays the pipers, dictates the tune. It is an offence for Olubadan to ignore government directive. I spent over N100 Million on the Olubadan coronation.
“One of Olubadan wives is my younger sister, I used to send her to my girlfriends when we were young. Who are the Mogajis, they will lose woefully at the court,” he said.
Speaking on the crisis-ridden Ladoke Akintola University of Technology (LAUTECH), Ogbomoso, the governor declared that the tuition fee would be increased and government would keep funding the university.
He said students pay between N65,000 to N70,000 whereas ordinary secondary schools charge between N150,000 to N200,000 while tuition fee in other Universities is within N500,000 to N1,000,000.
On the newly established Technical University, he said “if you can’t afford Technical University, don’t go there, because it’s not for everybody.
“The University is for special people. The school is not owned by the government but belongs to investors,” he added.
The governor disclosed that he had modernized civil servants in Oyo State, saying “they now dress well.
“They can now use power point. I also sponsor the civil servants on training abroad and give them loans.
“When I took over, water was dripping down in the governor’s office; the whole place was in a mess, but I made the dirty environment look clean and beautiful,” he said.

https://theglittersonline.com.ng/olubadan-cant-ignore-government-directives-ajimobi/

sheffyUTD:
Please enlighten us with sound hadith that speaks on the matter. Matter of deen is not of common sense

abio

wrongnumber:
The most important thing is the ram meat,Abeg who dey stay around ikotun here make I know. Ram meat dey hungry me.

come to Iseyin

Nairalanders, kindly manage this Ram

As today, 10th day of Dhulhijjah marks the Eid l Adha celebration of Muslim faith. If the moderators give u the opportunities to greet people for Eid, As for me, I will thank my creature for the privilege given to witness this year Eid and pray to witness more of it.@I greet my Parent, my wives, my daughter, my siblings, my friends, families, mukina2 , Sissie and lalasticlala.

Who will you greet, mukina2, Sissie and nairalanders?

What Islam says if Eid Adha concides with Jumaat


https://www.nairaland.com/4025463/what-islam-says-eid-prayer

How meat of Udiya (Sacrificial Animal) should b shared

https://www.nairaland.com/4025472/how-meat-udhiyah-sacrifice-should

The Day and Sunah of Eid l Adha

https://www.nairaland.com/4025521/day-sunnah-eid-l-adha

The festival of Eid is on the 10th of Zillhijjah; it is one of the two celebrated days of the year in the Islamic calender. Qurbani (Sacrifices of Animals) are made on this day and its meat distributed amongst family and the Needy. Muslims normally spend time with their family and friends. Muslim males visit the graves of those that have passed away although visiting the graveyard regularly is recommended and not restricted to the two Eids.
Sunnah
The following acts are Sunnah on the day of Eid ul Adha:
1. To wake up early in the morning
2. To clean one’s teeth with a miswaak
3. To have a bath
4. To put on one’s best available clothes
5. To use ittar (permissible perfume)
6. Not to eat before the Eid prayer
7. To recite the Takbir of Tashreeq in a loud voice while going to Eid prayer
How to perform Eid prayers
The Eid prayer has two rak’ats performed in the normal way, with six additional Takbirs, three of them in the beginning of the first rak’at and three of them just before ru’ku in the second rak’at. The detailed way of performing the Eid prayer is as follows:
The Imaam will begin the prayer without adhan or iqamah. He will begin the prayer by reciting Takbir of Tahrimah (Allahu Akbar). You should raise your hands upto the ears, and reciting the Takbir, you should set your hands on your navel. The Imam will give a little pause during which you should recite Tha-na. After the completion of Thana, the Imaam will recite 3 additional Takbirs. At the first two calls of Takbir you should raise your hands upto the ears, and after reciting Takbir in a low voice, you should bring your hands down and leave them down by your side. But, after the third Takbir, you should set them on your navel as you do in the normal prayers.
After these three Takbirs, the Imaam will recite the Holy Qur’an which you should listen calmly and quietly. The rest of the rak’at will be performed in the normal way.
After getting up for the second rak’at, the Imaam will begin the recitation from the Holy Qur’an during which again you should remain calm and quiet. When the Imaam finishes his recitation, he will recite three Takbirs once again, but this time it will be just before bowing down for ruku. At each Takbir, you should raise your hands upto the ears, and after saying ‘Allahu Akbar’, bring them down and leave them downwards. After these three Takbirs have been called and completed, the Imam will say another Takbir for bowing down into the ruku position. At this Takbir you need not raise your hands. You just bow down for your ruku saying ‘Allahu Akbar’. The rest of the Salaah will be performed in its normal manner.
Khutbah-The Address of Eid ul Adha
In the Salaah of Eid, Khutbah is a Sunnah and is delivered after the Salaah, unlike the Salaah of Jumuah, where it is farz and is delivered before the Salaah. However, listening to the Khutbah of Eid Salaah is waajib or necessary and must be heard in perfect peace and silence.
It is a Sunnah that the imam begins the first Khutbah by reciting Takbir nine times and the second Khutbah reciting it seven times.
Note The way of Eid prayer described above is according to the ‘Hanafi’ school of Muslim jurists. Some other jurists like Imam Shafi’i, have some other ways to perform it. They recite Takbir twelve times before beginning the recitations of the Holy Qur’an in both the rak’at. If the Imam, being of the Shafi’i school, follows this way, you can also follow him. Both ways are based on the practice of the Holy Prophet .

Praise be to Allaah.
The command to give the meat of the sacrifice in charity is reported in a number of ahaadeeth, as was the permission to eat some and preserve some.
Al-Bukhaari and Muslim reported that ‘Aa’ishah (may Allaah be pleased with her) said: “Some poor families among the people of the desert came to al-Madeenah on the occasion of ‘Eid al-Adhaa at the time of the Messenger of Allaah (peace and blessings of Allaah be upon him). The Messenger of Allaah (peace and blessings of Allaah be upon him) said, ‘Keep with you meat sufficient for three days, and whatever is left, give in charity.’ After that, they said, ‘O Messenger of Allaah, the people made water-skins with [the hides of] their sacrificial animals, and they rendered the fat from them. The Messenger of Allaah (peace and blessings of Allaah be upon him) said, ‘What about it?’ They said, ‘You forbade us to eat the meat of our sacrificial animals after three days.’ He said, ‘I forbade you to do that because of the people who came, but now eat some and preserve some and give some in charity.’” (Reported by Muslim, 3643).
Al-Nawawi said, commenting on this hadeeth: “ The phrase ‘I forbade you to do that because of the people who came’ refers to the poor Bedouin who came to Madeenah, and this was so that they could be helped. ‘Rendered’ means that they melted down the fat from the animals (to be stored and used).
The phrase ‘I forbade you to do that because of the people who came, but now eat some and preserve some and give some in charity’ is a clear statement that this prohibition of keeping more than three days’ worth of meat no longer applies; it is also a commandment to eat some and to give some in charity. With regard to the portion to be given in charity, if it is a voluntary sacrifice, then giving some of it in charity is obligatory, according to the view regarded by our companions as correct. It is preferable [mustahabb] for most of it to be given in charity. They said: at the very least, a third should be eaten, a third should be given as gifts and a third should be given in charity. There is another opinion that suggests half may be eaten and half given in charity. This difference of opinion has to do with the amount that is mustahabb. With regard to the other parts of the animal, it is OK to give them in charity . As for eating from it, it is mustahabb but is not waajib (obligatory)… The majority of scholars interpreted this command (i.e., the aayah (interpretation of the meaning): ‘… eat thereof…’ [al-Hajj 22:28 and 36]) as implying encouragement or permission, especially since it came after it had been prohibited.”
Maalik said: “There is no limit to what may be eaten or given in charity or used to feed the poor or the rich, whether one wants to give it uncooked or cooked.” (al-Kaafi, 1/424). The Shaafa’is said that it is mustahabb to give most of it in charity, and said: “At least one third of it may be eaten, and one third given in charity, and one third given away as gifts.” They said that one half may be eaten, but it is more correct to give some of it away in charity.” (Nayl al-Awtaar, 5/145; al-Siraaj al-Wahhaaj, 563). Ahmad said: “We go along with the hadeeth of ‘Abd-Allaah (ibn ‘Abbaas – may Allaah be pleased with them both): ‘He should eat one third himself, feed one third to whomever he wants, and give one third in charity.” (Reported by Abu Moosa al-Isfahaani in al-Wazaa’if; he said it is a hasan hadeeth. This is also the opinion of Ibn Mas’ood and Ibn ‘Umar. No conflicting opinion is known among the Sahaabah. Al-Mughni, 8/632).
The reason why there is a difference of opinion as to how much of the sacrifice may be given in charity is that there are conflicting reports, and some reports were narrated without specifying a particular amount, such as the report of Buraydah (may Allaah be pleased with him) who said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘I had forbidden you to eat from the sacrificial meat for more than three days so that those who could afford it could give to those who are poor, but now you can eat as you wish, feed others from it, and preserve some.’” (Reported by al-Tirmidhi, 1430; he said it is a saheeh hasan hadeeth). The scholars among the Companions of the Prophet and others followed this. And Allaah knows best.

https://islamqa.info/en/3967

Today, September 1, is Eid el-Adha, a major Islamic festivity on the tenth day of DhulHijjah.

WithAmeen
celebration holding today, it means the Eid prayer to be performed Friday morning is coinciding with the Jumaat prayer, another Sunnah obligatory prayer for Muslims.

What does Islam say about performing Eid and Jumaat prayers on the same day?

While some Islamic scholars are of the opinion that one can chose between performing either of the two, others says the two can as well be performed on the same day.

Below are the three main opinions on the matter.

1. Wajib (Obligatory) to perform The Juma’at after one has observed the Eid Salah. ( Imam Malik and others).

In addition, Ibn Rushd mentioned in his book that Bidayatul Mujtahid V1, Umar Ibn Aziz, Imam Shafi, Malik and Abu Hanifa recommended that: “If Juma and Eid commence on the same day, then both prayers must be performed” Why? Because one act of worship is “sunnah” whilst the other is “wajib”, therefore it is not possible to conjoin them together.

2. An Isolated Exemption: It was narrated that Othman (R) once said: “Whoever wishes to remain for Juma’at, then remain. Whoever wishes to return to their home cities, then return” (narrated by Muwatta, Authenticated by Sh.Albani , Opinion of Imam Shafi).

HOWEVER, Ibn Taiymiyah (Majmoo,V12) mentioned the reason for Uthman’s decision was perhaps because he was unaware of the Prophet’s (peace be upon him) decision in this regard. Secondly, Uthmaan was of the opinion that if Eid Prayer was performed, then a congregational obligation was fulfilled. Therefore there was no need to repeat it in Juma’at. In this case, one would be required to pray Zuhr on time.

Ibn Taiymiyah goes on to say: “This opinion was an exemption to certain groups who travelled from far cities to observe Eid such as (The People of Barr, The people of Awali and The People of Shawathi) and had to return to their families to enjoy the Eid Festivities.” Therefore, this opinion was an exemption to these groups and later discredited by scholars.

3. Whoever performs Eid is EXEMPTED from Jumaat.

However the local Imams are still required to perform the Juma’at for those who wish to attend or those who missed Eid Prayers.

Ibn Taiymiyah (Majmoo, V12) mentions opinion 3 as the most correct opinion which has been narrated by numerous individuals including The Prophet (Peace be upon Him) after an Eid sermon, stood up and said: “Whoever wishes to perform Juma, then do so because we will gather.” (meaning perform Juma)(Narrated byAbi Daood, ibn Majah), Umar, Othman, Ibn Masood, Ibn Abbas Radiyallahu Anhum and Imam Ahmed)

In this hadith, The Prophet did not order the companions to perform Juma’at but rather said whoever decided to attend the Juma’at prayers was encouraged to do so.

Therefore to summarize, one is encouraged to perform the Juma’at salat if he/she wishes.

However, they are not obliged to do so if they prayed the Eid salah AND attended the after sermon, in which case they would simply pray Salatul Zhur.

May Allah accepts our Ibadat. Ameen

AhluSunnah:
Visit voiceofthesalaf.com and download roddu alaro 1-8 .. sheik explained it all in details and in comprehensive manner. . . ALL AND M0ST OF MY POSTS HERE ARE LECTURES FR0M JAbATA AND ABU IBEJI . . if u wana do roddu on me .. sha ti mu eri wa..

may Allah forgive u

AbuUthaymeen:
PEOPLE SHOULD GO AND FIND KNOWLEDGE ABOUT ISLAM AND IGNORE THIS COPY AND PASTE. .LUKGAF OR WHAT IS YOUR NAME. . WELL DONE IN MISLEADING PEOPLE. . CANT U READ THROUGH BEFORE COPY AND PASTING FR0M ISLAMQA? SOME OF THEIR FATWA'S ARE WR0NG DUE TO THEIR MISTAKE. THATS WHY WE TELL PEOPLE TO ALWAYS LOOK FOR PROOFS BEFORE ACCEPTING ANYTHING. . . . . THIS FATWA SAYS THAT "ANYBODY THAT DOES HAJJ WITH UNLAWFUL M0NEY DOES N0T HAVE THE REWARD OF THAT HAJJ" . . THIS IS ABSOLUTELY WRONG. ."SIN" CAN NEVER EVER DESTROY IBAADAH. . ITS KUFRU THAT DESTROYS IBAADAH. . THE PERSON THAT GOES TO HAJJ WITH UNLAWFUL M0NEY WILL HAVE HAJJ REWARD DAAADAA.. as long as the person is not into any kufru act,belief or sayings.... sin of unlawful m0ney will only be recorded for the pers0n performing hajj. . . . . .you people better start listening to lectures and ignore every copy and paste informati0n. . . .en mamGAGHMG

I don't think you truly read this. and if yes, Muslims should have manner of correcting his or her Brother if what you are saying is right of which I know u may ignorant of it too. If it is copied post, why don't you that won't copy somewhere but write directly from your head write something for Ummah. you should have given ur observation for people to learn rather facing me. are we fighting before? Let try and understand this Deen and not to just write what we have little or no knowledge of. Akhi, improve your ways of dealing with people especially those you don't know before and try and learn vehemently when to refute your brother. May Allah forgive us all. Asalam Alaekum waramotulah wabarakatuh

udatso:
Do our have any daleel for this comment?
Are you saying Allah commands us to slaughter a premature animal or its just your view? If we slaughter it, we can't eat it and that's just unjustified murder. If you don't know it's better to say so than speak what's not right.

Walau Ahlam. but we can do more research on it sir

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