insidelife22:
I like the pastor, and i will give him a call later to appreciate him for his courage.

his numbers are switched off which means he's a coward

I have been compelled to educate our Hausa brothers a bit, on the heels of the evil they perpetrated yesterday where a Christian woman was killed on the accusation that she insulted the prophet (pbuh).
Let me put it to you the worst of blasphemy against the prophet happened during the prophet era himself, yet no one was murdered because of that.
It's safe to say that many of you in the North are ignorant of the Qur'anic message as Allah reports to us this item of blasphemy where it reads openly:

Waqaalu;

And the disbelievers say;

Ya ayyuhal Lazee Nuzzila Alei dhikru;

"O you to whom the Qur'an is revealed (Muhammad);

Innaka lamajnoon;

You are indeed mad." (surah 15:6)

Masha Allah!
What more of an insult can there be against the noblest of mankind
Yet heaven did not fall!
Yet the prophet did not order their killing.
Yet many of them eventually accepted Islam, as a result of the prophet subtle nature.
This is the correct Islamic position on blasphemy. Therefore the culture of killing those who blaspheme is not Islamic and thus should not be attributed to Islam. It is the Hausa culture.
Reminder is good for a believer.
Jumuah Mubaraq to you all.

Yahaya Bello 2023 I support Youth I support Bello

Masha Allah

I support Yahaya Bello

Bello

Bello is the best for the job

As'salaamu Alaekum Warahmatulahi Wabarakaatuh.

09064816590

Ask Your Questions About Zakatul'fitr And Lailatul Qodri last tendays of ramadan, sunnah of eid day Etc....

Answer
Zakat-ul-fitr is an obligation for every person or head of a family who has food in excess of what he needs to feed himself and his family on the last day of Ramadan. Its payment becomes due towards the end of Ramadan. The Prophet (peace and blessings be upon him) emphasized its importance by saying that God’s acceptance of our fast is contingent on the payment of zakat-ul-fitr. It is a small sum, but the fact that it is payable for every person in the family, including the youngest of children, even one born immediately before sunrise on the day of ‘Eid, increases its total sum. The purpose is to relieve the poor of their needs at least on the day of ‘Eid.

Many scholars argue that zakat-ul-fitr must be paid in kind, from the staple diet of the local community of the payer. Again, the purpose here is to satisfy the needs of the poor. The majority of scholars prefer that it be paid in the form of grains such as wheat, barley or corn. Dates and other staple foods are also acceptable

However, many contemporary scholars argue that this is not a fixed ruling. They maintain that in communities where food is scarce or hard to get, zakat-ul-fitr must be paid in kind and it is not acceptable to pay a poor person the cash equivalent of the zakat. On the other hand, in a community where grains and agricultural produce are available in abundance, there is no need to insist on paying zakat-ul-fitr in kind. Cash may be much better for the poor. They further point out that in our modern times, homes are not equipped with the tools necessary to make bread and the like. In many communities, the poor who receive sizeable quantities of grains or flour or in communities which enjoy abundance of them find no alternative but to sell all or most of what they receive. Such a situation will inevitably lead to their depreciation and this will affect them adversely. Paying the cash equivalent of zakat-ul-fitr is better because it benefits the poor and allows them to buy whatever they need. Hence, it is acceptable to pay zakat-ul-fitr in cash. The criterion, however, is the availability of food, especially staple foodstuff, in abundance.

And God Almighty knows best.
https://www.daralifta.org/Foreign/ViewFatwa.aspx?ID=7732

Praise be to Allah.

It was proven from the Messenger of Allaah (peace and blessings of Allaah be upon him) that he enjoined zakaat al-fitr on the Muslims, one saa’ of dates or one saa’ of barley, and he commanded that it be given before the people went out to the (Eid) prayer. In al-Saheehayn it is narrated that Abu Sa’eed al-Khudri (may Allaah be pleased with him) said: At the time of the Prophet (peace and blessings of Allaah be upon him) we used to give one saa’ of food, or one saa’ of dates, or one saa’ of barley, or one saa’ of raisins.

Some of the scholars have interpreted “food” (ta’aam) in this hadeeth as referring to wheat; others interpreted it as meaning the staple food of the country, whatever it is, whether it is wheat, corn, pearl millet or whatever. This is the correct view, because zakaah is a help from the rich to the poor, and the Muslim does not have to help with anything other than the staple food of his country. Undoubtedly rice is the staple food in the land of the Two Holy Sanctuaries (Saudi Arabia) and it is a good and valuable food; it is better than the barley that is mentioned in the text. Hence it is known that there is nothing wrong with giving rice as zakaat al-fitr.

What must be given is a saa’ of any kind of staple food, i.e., a saa’ of the Prophet (peace and blessings of Allaah be upon him), which is four complete scoops as scooped up with two hands, according to al-Qaamoos etc. In modern weights this is equivalent to approximately three kilograms. If a Muslim gives a kilo of rice or some other staple food of his country, that is sufficient even if it is not one of the types mentioned in the hadeeth, according to the more correct of the two scholarly opinions. There is nothing wrong with giving the equivalent amount by weight, which is approximately three kilograms.

Zakaat al-fitr must be given on behalf of all Muslims, young and old, male and female, free and slave. With regard to a foetus, it is not obligatory to give it on his behalf according to scholarly consensus, but it is mustahabb, because ‘Uthmaan (may Allaah be pleased with him) did that.

It is also obligatory to give it before the Eid prayer, and it is not permissible to delay it until after the Eid prayer. There is nothing wrong with giving it one or two days before the Eid. Hence it is known that the earliest time when it may be given, according to the more correct of the two scholarly views, is the night of the 28th of Ramadaan, because the month may be twenty-nine or thirty days. The companions of the Messenger of Allaah (peace and blessings of Allaah be upon him) used to give it one or two days before Eid.

Those to whom it must be given are the poor and needy. It was proven that Ibn ‘Abbaas (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) enjoined zakaat al-fitr as a purification for the fasting person from idle and obscene speech, and to feed the poor. Whoever gives it before the prayer, it is zakaat al-fitr, and whoever gives it after the prayer, it is ordinary charity. This was narrated by Abu Dawood and classed as hasan by al-Albaani in Saheeh Abi Dawood

Praise be to Allah.

Firstly:

I’tikaaf is prescribed according to the Qur’aan and Sunnah and scholarly consensus.

In the Qur’aan, Allaah says (interpretation of the meaning):

“and We commanded Ibraaheem (Abraham) and Ismaa’eel (Ishmael) that they should purify My House (the Ka‘bah at Makkah) for those who are circumambulating it, or staying (I’tikaaf), or bowing or prostrating themselves (there, in prayer)”

[al-Baqarah 2:125]

“And do not have sexual relations with them (your wives) while you are in I‘tikaaf (i.e. confining oneself in a mosque for prayers and invocations leaving the worldly activities) in the mosques”

[al-Baqarah 2:187]

With regard to the Sunnah, there are many ahaadeeth, such as the hadeeth of ‘Aa’ishah (may Allaah be pleased with her) who said that the Prophet (peace and blessings of Allaah be upon him) used to observe i'tikaaf during the last ten days of Ramadaan until Allaah took his soul, then his wives observed i’tikaaf after he was gone. Narrated by al-Bukhaari, 2026; Muslim, 1172.

With regard to scholarly consensus, more than one of the scholars narrated that there was scholarly consensus that i’tikaaf is prescribed in sharee’ah, such as al-Nawawi, Ibn Qudaamah, Shaykh al-Islam Ibn Taymiyah, and others.

See al-Majmoo’, 6/404; al-Mughni, 4/456; Sharh al-‘Umdah, 2/711.

Shaykh Ibn Baaz said in Majmoo’ al-Fataawa, 15/437:

Undoubtedly i’tikaaf in the mosque is an act of worship, and (observing it) in Ramadaan is better than at other times. It is prescribed in Ramadaan and at other times.

Secondly:

The ruling on i’tikaaf.

The basic principle is that i’tikaaf is Sunnah, not obligatory, unless one made a vow to do it, in which case it becomes obligatory, because the Prophet (peace and blessings of Allaah be upon him) said: “Whoever vows to obey Allaah, let him obey Him, and whoever vows to disobey Him, let him not disobey Him.” Narrated by al-Bukhaari, 6696.

And ‘Umar (may Allaah be pleased with him) said: “O Messenger of Allaah, during the Jaahiliyyah I vowed to observe i’tikaaf for one night in al-Masjid al-Haraam.” He said: “Fulfil your vow.” (6697).

Ibn al-Mundhir said in his book al-Ijmaa’ (p. 53):

They were unanimously agreed that i’tikaaf is Sunnah and is not obligatory unless a man obliges himself to do that by making a vow, in which case it becomes obligatory for him.

Praise be to Allah.

If a person intends to break the fast when he is fasting, whether he is certain about that or is hesitant, then he does not find anything with which to break his fast and he changes his mind again, he has broken his fast and he has to make up that day. This is the view of the Maalikis and Hanbalis, but not the Hanafis and Shaafa’is. See: Badaa’i’ al-Sanaa’i’ (2/92); Haashiyat al-Dasooqi (1/528); al-Majmoo’ (6/313); Kashshaaf al-Qinaa’ (2/316). 

The view that he invalidates his fast is the more correct view, as we shall see below. So if he intends to break his fast and is certain and not hesitant, then he cannot find anything with which to break his fast, so he changes his mind, he has still broken his fast, and he has to make up that day. 

But if he is hesitant about breaking the fast, or he makes that conditional upon something, such as if he finds food or drink he will break his fast, then he does not find anything, then in that case his fast is still valid. 

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked: A man was travelling and fasting in Ramadaan, and he intended to break his fast but then he did not find anything with which to break his fast, then he changed his mind and completed the fast until Maghrib. Is his fast valid? 

He replied: His fast is not valid and he has to make it up, because when he intended to break the fast, he broke his fast. But if he had said ‘If I find water I will drink, otherwise I will carry on fasting,’ and he did not find any water, then his fast is valid, because his intention was not definite, rather breaking the fast was conditional upon finding something, but he did not find that thing, so his initial intention remained in effect.  

Someone may ask: How can we answer the one who says that none of the scholars said that the intention to break the fast is one of the things that break the fast? He replied: we say to the one who says that: He is not familiar with the books of the scholars – the books of the scholars of fiqh and specialties. For example, in Zaad al-Mustaqni’ it says: The one who intends to break the fast has broken the fast. And I warn you, my brothers, against those who are not well versed in knowledge; I warn you against them if they say that they do not know of anyone who said that, or that no one said that. They may be telling the truth, because they do not know the books of the scholars and they have not studied them, and they do not know anything about them. Moreover, even if we assume that this is not to be found in the books of the scholars, didn’t the Prophet (peace and blessings of Allaah be upon him) say: “Actions are but by intentions”? Yes indeed, he did say that, so if he said “Actions are but by intentions” and this man intended to break his fast, has he broken his fast? Yes, he has broken his fast. End quote from Liqaa’aat al-Baab il-Maftooh (29/20). 

And Allaah knows best

https://islamqa.info/en/answers/95766/if-he-intended-to-break-his-fast-then-changed-his-mind

SOME LOCATIONS YOU CAN PERFORM YOUR ITIKAF

ILORIN
Ilorin central mosque Oja'ba
Darul Kitab Wa Sunnah Mosque Gaa Akanbi
Lawal Mosque GRA

ADO EKITI
Ansaru D'deen Central mosque, Odotu street Ado Ekiti.
Ahmadiyyah Central Mosque Ijigbo Street Opposite Fayose Market
Police headquarter Central mosque Iyin road Ado Ekiti

LAGOS
Lagos central mosque
Lekki Central Mosque
NASFAT Mosque Fashoro, Fashoro Street, Surulere, Lagos etc

IBADAN
UI central mosque
Ibadan Central Mosque
Arisekola mosque in iwo rd

Note that Itikaf cannot be performed except in a mosque where Jummah prayer is being performed.

Itikaf starts today's evening pls move to FP as soon as possible to benefit the Ummah

Literally, itikaf means waiting somewhere and stopping.
Whether good or bad, it means binding the soul to something.
Religiously, it refers to a Muslim abandoning outside relations and cares and staying in a mosque for some time with the purpose of worship.
In the 187th verse of Chapter al-Baqarah of the Qur'an, it is
stated: “...do not associate in intimacy with them (your wives)during the period when you are in retreat in the mosques...” ; so itikaf is a type of worship which is present both in the Qur'an and in the Sunnah (the practice of the Prophet).

Aisha, may Allah be pleased with her, explains:
The Messenger of Allah, peace and blessings upon
him, would perform itikaf on the last ten days of
Ramadan. He continued it till he passed away .
(Bukhari, Itikaf: 1; Muslim, Itikaf: 2)
When the last ten days of Ramadan came, Allah's
Messenger (PBUH) would collect himself, make good
use of the night, and wake up his household. (Bukhari,
Qadr: 5)

Conditions before one can perforn Itikaf

Being Muslim: The first condition to performing itikaf is that the person be Muslim

Must be of sound mind: What this means is that a person must be able to make reasonable and rational thoughts and decisions. To explain further, a person may not be drunk or under the influence of drugs that may alter their state of mind. Also, a person who has a mental illness where they cannot make decisions on their own does not perform itikaf.

Niyyah: This means intention. One must have the intention to participate in itikaf for the sake of Allah, not for the sake of being seen by others. Your intention must be pure and focused on worshiping and pleasing Allah.

Permission: Women need to ask permission from their husbands before performing itikaf.

Performed in masjid: It is mentioned in Surat al-Baqarah 2:187 that itikaf is performed in a masjid. While some may say it is okay to perform itikaf at home, especially for women, most scholars agree that this is simply not the case at all, because the Qur'an says otherwise.

State of wudu: One must be in a state of wudu (purification/cleanliness) to participate in itikaf. If a person's wudu is nullified, such as using the bathroom, then the person must wudu before continuing itikaf. Although, if during sleep, one has what is called a wet dream, one's itikaf is not nullified but one must ghusl (full body purification) before continuing itikaf.

Fasting. One must be a fasting muslim to perform Itikaf


Virtues Of Itikaf

1 Renewing Your relationship with Your Creator
2 Having the Opportunity to witness Lailatul-Qodri a night better than a thousand month
3 Having Enough time to Worship your creator
4 Being able to doing away with sins in seclution and from seeing/hearing, saying bad things. etc

Thanks to everyone that donated and those who wish but have no means. we don't need anymore donation. JazaakumuLahu Khaira.

As'salaamu alaekum warahahmatulahi wa barakaatuh. Please help a muslim fasting brother who wants to continue fasting but have nothing left. Wollahi, Wollohi, if could help him i wouldn't come here to seek for your help. May Allah help everyone of us! Sule Nana 3115768108 First bank.

Zao19:
Salam Alaikum, I heard a sermon some years ago that we should not read complete QURAN in less than three days. Pls clarify pls

did you ask the person for proof on that? anyway, it is a lie. Imam Shafi used to complete 60 qurans in Ramadan which translates to at least two qurans per day.

AntiChristian:


Subhanallah! We ask Allah to grant us eloquence and time like this! I am lazy and weak!

ameen

AntiChristian:
May Allah make it easy for us and may He accept all our 'ibaadah with huge +ve rewards.

ameen today is 11th day of Ramadan. Wallohi, some have completed 10 Qurans!!! May Allah have mercy on us

Question

Can you please tell me, is it nessecary for muslims to finish the whole Quran during the month of Ramadhan? 

Answer:

...Yes, it is mustahabb for the Muslim to read Qur’aan a great deal during Ramadaan and to strive to complete it, but that is not obligatory, i.e., if he does not complete the Qur’aan he is not sinning, but he has missed out on a great deal of reward. The evidence for that is the report narrated by al-Bukhaari (4614) from Abu Hurayrah (may Allaah be pleased with him) who said: Jibreel used to review the Qur’aan with the Prophet (peace and blessings of Allaah be upon him) once every year, and he reviewed it with him twice in the year in which he passed away. 

Ibn al-Atheer said in al-Jaami’ fi Ghareeb al-Hadeeth (4/64): 

i.e., he used to study with him all that had been revealed of the Qur’aan. End quote. 

It was the practice of the salaf (may Allaah be pleased with them) to strive to complete the Qur’aan in Ramadaan, following the example of the Prophet (peace and blessings of Allaah be upon him). 

It was narrated that Ibraaheem al-Nakha’i said: al-Aswad used to complete the Qur’aan in Ramadaan every two nights. Al-Siyar (4/51). 

Qataadah used to complete the Qur’aan in seven days, and when Ramadaan came, he would complete it every three days. When the last ten days came, he would complete it every night. Al-Siyar (5/276). 

It was narrated from Mujaahid that he used to complete the Qur’aan every night in Ramadaan. Al-Tibyaan by al-Nawawi (p. 74). He said: Its isnaad is saheeh. 

It was narrated that Mujaahid said: ‘Ali al-Azdi used to complete the Qur’aan every night in Ramadaan. Tahdheeb al-Kamaal (2/983). 

Al-Rabee’ ibn Sulaymaan said: al-Shaafa’i used to complete the Qur’aan sixty times in Ramadaan. Al-Siyar (10/36). 

Al-Qaasim ibn al-Haafiz ibn ‘Asaakir said: My father used to pray in congregation and read Qur’aan regularly. He would complete it every week, and every day in Ramadaan. Al-Siyar (20/562). 

Al-Nawawi (may Allaah have mercy on him) said, commenting on how often the Qur’aan should be completed: 

The best view is that that varies from one person to another. The one who is seeking to understand it and ponder its meaning should limit himself to as much as he can understand fully when he reads, and the one who is busy spreading knowledge or other religious works, or working for the public interests of the Muslims, should limit himself to what will not cause him to neglect his work. 

If he is not among the categories mentioned here, then he should do as much as he can without reaching the point of boredom. End quote. 

Al-Tibyaan (p. 76) 

However it is mustahabb to read Qur’aan and complete it in Ramadaan, and that remains mustahabb but it is not one of the obligatory duties and the Muslim is not sinning if he does not do it. 

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked: Is it obligatory for the fasting person to complete the Qur’aan in Ramadaan? 

He replied: 

Completing the Qur’aan in Ramadaan is not obligatory for the fasting person, but he should read the Qur’aan a great deal in Ramadaan, as that is the Sunnah of the Messenger of Allaah (peace and blessings of Allaah be upon him), and he (peace and blessings of Allaah be upon him) used to review it with Jibreel every Ramadaan. End quote. 

Majmoo’ Fataawa Ibn ‘Uthaymeen (20/516) 

https://islamqa.info/en/answers/65754/it-is-mustahabb-to-complete-the-quraan-in-ramadaan

Question

My question is complex. First, during the first Ramadan that my wife and I were married, we did something that we are ashamed of and have sincerely repented for; and that is have intercourse while fasting. Unfortunately, this occured 2 or 3 times.
I have come to know that the correct action for this is to: first free a slave or second, fast for 60 days continuously. The first option of freeing a slave is not possible, so my question is about fasting. I could fast for sixty days..... Also, if one is to fast is that 60 days for each time one had intercourse during Ramadans fast?

Answer

Praise be to Allah.

Our advice is that you should try to fast the two consecutive months during cold or temperate days when the days will be shorter and it will be less difficult for you, or during the annual leave which your employer gives you, and other opportunities which you can make use of for this purpose. If you really and truly cannot fast, then it is permissible for you to feed sixty poor persons. You could give them food in stages – according to what you are able to do – until you have fed the complete number. Your wife also has to make a similar expiation if she was a willing partner in the act of intercourse during the day in Ramadan. If the number of times that intercourse took place happened on different days, then you have to offer expiation for each day on which the sanctity of the sacred month was broken.

According to a report narrated by Ahmad from ‘Aa’ishah (may Allaah be pleased with her), whilst the Prophet (peace and blessings of Allaah be upon him) was sitting in the shade of the fortress of Hassaan, a man came to him and said, “I have been burnt, O Messenger of Allaah!” He asked, “What is wrong with you?” He said, “I had intercourse with my wife whilst I was fasting.” She [‘Aa’ishah] said: that was in Ramadaan. The Messenger of Allaah (peace and blessings of Allaah be upon him) said to him, “Sit down,” so he sat down at the back of the gathering. Then a man came with a donkey on whose back was a basket of dates, and said: “This is my sadaqah (charity) O Messenger of Allaah.” The Messenger of Allaah (peace and blessings of Allaah be upon him) said, “Where is the burnt one who just came?” He said: “Here I am, O Messenger of Allaah.” He said: “Take this and give it in charity.” He said, “Where should it go except to me and my family, O Messenger of Allaah? By Him Who sent you with the truth, I cannot find anything for me and my family.” He said: “Take it.” So he took it. (al-Musnad 6/276).

https://islamqa.info/en/answers/1672/expiation-for-one-who-had-intercourse-with-his-wife-during-the-day-in-ramadan

Praise be to Allah.

It is proven in the hadith that Abu Hurayrah (may Allah be pleased with him) said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “Every deed of the son of Adam will be multiplied between ten and seven hundred times. Allah, may He be glorified and exalted, said: Except fasting. It is for Me and I shall reward for it. He gives up his desires and his food for My sake.”

Narrated by Muslim (1151) 

In their commentaries on this hadith, the scholars stated that what this means is that the reward for fasting is multiplied more than seven hundredfold. We will quote here some of their many comments: 

Abu’l-Waleed al-Baaji (d. 474 AH – may Allah have mercy on him) said: 

The virtue of the multiple reward for fasting is that Allah attributed it to Himself, may He be exalted. This implies that it will be more than seven hundredfold.

End quote from al-Muntaqa Sharh al-Muwatta’ (2/74) 

Abu Haamid al-Ghazaali (d. 505 AH – may Allah have mercy on him) said: 

Allah, may He be exalted, says (interpretation of the meaning): “Only those who are patient shall receive their rewards in full, without reckoning” [az-Zumar 39:10]. Fasting is half of patience, so its reward is beyond what one might estimate and give a figure for.

End quote from Ihya’ ‘Uloom ad-Deen 

...According to another hadith, the Prophet (blessings and peace of Allah be upon him) said: “Fasting is half of patience.” Narrated by at-Tirmidhi. 

Patience is of three types: patience in obeying Allah, patience in refraining from that which Allah has prohibited, and patience in accepting the decree of Allah when it is hurtful. All three types of patience are combined in fasting. End quote from Lataa’if al-Ma‘aarif by Ibn Rajab (p. 150) 

Shaykh Ibn ‘Uthaymeen (d. 1421 AH – may Allah have mercy on him) said:

 The reward for acts of worship is tenfold up to seven hundredfold, up to many times more, except fasting, for it is Allah Who will reward for it. What that means is that the reward for it is very great indeed. The scholars said that this is because fasting combines three types of patience, namely patience in obeying Allah, patience in refraining from disobeying Allah, and patience in accepting His decree. It is patience in obeying Allah because the individual is patient in doing this act of obedience. It is patience in refraining from disobeying Him because he avoids that which is prohibited for the fasting person. And it is patience in accepting the decree of Allah because the fasting person experiences the pain of thirst, hunger, tiredness and lack of energy. Hence fasting is one of the most sublime forms of patience, because it combines the three types of patience, and Allah, may He be exalted, says (interpretation of the meaning): “Only those who are patient shall receive their rewards in full, without reckoning” [az-Zumar 39:10]. 

https://islamqa.info/en/answers/39462/some-of-the-sunnahs-of-fasting

Realismailakabir:
For the number one question. NO except they are legally married. If they are married, they can after breaking of their fast but it is disliked to do so without praying magrib, as we all know it is Sunnah to break our fast with dates or water before Magrib. Your second third and fourth and sixth question is also NO! Whoever does that during fasting time or after iftaar spoiled his/her fast. That is because of Hadith where prophet Muhammad SAW says "Fasting is not abstaining from food and drinks but fasting is abstaining from lagwi (bad words) and rafas (bad deeds) if you are insulted by one or provoked, say i'm fasting i'm fasting" (translated). This hadith tells fasting is not abstaining from food and drinks only but other bad deeds. Question 5 Yes if legally married she can cook for you there is no disagreement between scholars about because of hadith where prohet says "menstruation is not in your hands." (Sahih Muslim) and other many hadith. you can join our whatsapp group question 2,3,4 and 6 had been treated in second lecture (second voice note ) answered by Abdul Kabir Ismail https:///BT1rMEKsSHCLJEkR9o7P9Z

modified! sorry for the first mistake, i didn't read the question carefully.

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