₦airaland Forum

The legal battle over the European Super League (ESL) has been one of the most high-stakes dramas in sports history.

This is Led by Real Madrid President Florentino Pérez, the case essentially challenged whether UEFA has a "monopoly" on European football.

The Current situation as of February 2026

A. The Basis of the Court Case
Pérez and the European Super League Company (ESLC) took UEFA and FIFA to the European Court of Justice (ECJ).
Their argument was built on two main pillars of EU Law:

1. Abuse of Dominant Position: They argued that UEFA acts as both a regulator (setting the rules) and a commercial operator (selling the rights). By threatening to ban clubs and players who join a rival league, UEFA was using its power to crush competition illegally.
2. Freedom to Provide Services: Under EU law, companies have the right to operate across borders. The ESL argued that UEFA's rules blocked them from creating a legitimate business in the European market.

B. The Ruling (The "Win"
The court actually delivered its landmark ruling on December 21, 2023. In a massive victory for Pérez.
1. The Court Ruled Against UEFA: The ECJ stated that UEFA and FIFA’s rules on prior approval for new competitions were "contrary to EU law."
2. Illegal Sanctions: The court found that UEFA's power to sanction clubs for joining other leagues was not based on transparent, objective, or non-discriminatory criteria, making their "monopoly" an abuse of power.

C. The Implications
While Pérez won the legal battle, the practical "war" has been much harder.
1. Any group can now theoretically start a new tournament without UEFA’s permission.
2. UEFA has been forced to rewrite its rulebook to create a "fairer" process for authorizing new leagues, though they still maintain significant control.
3. The ESL (via A22 Sports Management) is currently pursuing a $5.2 billion lawsuit against UEFA for damages caused by the initial blocking of the league.

D. Probability of Winning
Since the ECJ has already ruled that UEFA's old rules were illegal, Pérez has already won the core legal case.
However, winning in court is different from winning on the pitch. Even with the legal "green light," the probability of the Super League actually launching in its original form is near 0% because no other top clubs are willing to join and risk the wrath of their fans or domestic leagues (like the Premier League, which has passed rules to block breakaway teams).

The $5.2 billion (€4.5 billion) lawsuit is the latest "nuclear option" triggered by Florentino Pérez and A22 Sports Management (the company behind the Super League).

1. The Breakdown of the $5.2 Billion
The lawsuit was formally initiated in late 2025 after months of failed "peace talks" between A22 and UEFA. The staggering figure is calculated based on three specific areas of loss:

Lost Revenue ($3.8B - $4B): Real Madrid and A22 argue that if the Super League had been allowed to launch in 2021, the participating clubs would have already pocketed billions in broadcasting rights and commercial deals that UEFA "illegally" blocked.
Reputational Damage: Pérez argues that UEFA’s public campaign against the project—which labeled the clubs "snakes" and "greedy" caused significant damage to the "Real Madrid" brand and its market value.

"Obstruction of Competition": The lawsuit claims UEFA intentionally stalled negotiations for over a year (through 2024 and 2025) just to prevent the launch of the new Unify League (the rebranded ESL), effectively running out the clock on the clubs' financial patience.

3. What is the probability of winning?
There are two different "wins" to consider here:

A. Winning the Money (High Probability):
Legal experts believe Pérez has a very strong chance of winning a significant financial settlement. Because the European Court of Justice already ruled in December 2023 that UEFA’s monopoly was illegal, the "crime" has already been proven. The only question for the court now is: "How much did that illegal monopoly cost Real Madrid?" Even if they don't get the full $5.2 billion, a billion-euro payout is considered a realistic possibility.

B. Winning the League (Near-Zero Probability):
While Pérez might win the legal battle for damages, the Super League itself is effectively dead. Without Barcelona or the "Big Six" from England, there is no product to sell to broadcasters.

The real goal of winning $5.2 Billion Lawsuit.
Since no matches are happening, the focus has shifted entirely to the money.
1. The Logic: Pérez is arguing that because the courts found UEFA’s monopoly was illegal, Real Madrid and the ESL company are owed for "lost profits" from the games that should have been played over the last five years.

2. The Strategy: Even if the Super League never plays a game, Pérez could still "win" by forcing UEFA to pay a massive multi-billion-dollar settlement, which would effectively fund Real Madrid's transfers for a decade.

This is just an enlightment and justification of people acts, and a guide.

kushme:
Stop worrying about what other people do with their lives, as long as they don't violate the right of other people. Leqve dem with dem braids.. Plenty of don'ts, life becomes boring.

Sunnah, culture, and the guardrails that keep it halal (and classy)

Men braiding their hair sits right where grooming meets public meaning. In one place it’s seen as heritage and masculinity; in another it’s read as feminine-coded fashion. Islam’s approach is actually very practical: the base rule for grooming is permissibility, but your hairstyle must stay inside a few clear boundaries.
This article lays out the actual evidence, the role of Quraysh-era Arab custom, and how the four Sunni madhhabs typically frame the issue without exaggeration.

1) What the Sunnah actually establishes
The clearest hadith used in this topic is the narration of Umm Hani: The Prophet ﷺ entered Makkah with four plaits/braids (Sunan Abi Dawud, 4191).
That’s huge, because it means braiding is not inherently haram. If an action was done by Prophet Muhammad, the act itself cannot be automatically forbidden.
But it’s equally important not to overstate it: braiding isn’t usually treated as an “act of worship Sunnah” that everyone should copy. Most scholars place it under customary actions (ʿādah / jibilliyyah). Things that happen as part of life, climate, travel, and local norms.
A well-known explanation is that when his hair grew long (often due to travel or busyness), he braided it in line with Arab custom at the time.

2) It wasn’t “only the Prophet” — Companion evidence exists
Sometimes people ask: “Do we have anything from the Sahabah?” Yes.
In Sahih al-Bukhari (Hadith 5919), Abdullah ibn Abbas describes the Prophet ﷺ moving him during night prayer by taking hold of his two braids/locks.
This matters because it shows braids weren’t viewed as a bizarre, forbidden novelty among early Muslims. At minimum, it confirms the practice existed among boys/men in that environment.

3) What about ʿUmar’s statement (narrated by Abdul ibn Umar): “Whoever braids his hair should shave it”?
This is a key piece to include—with the correct context.
In Sahih al-Bukhari (5914), Umar ibn al-Khattab is quoted: whoever braids his hair should shave it - on finishing ihram, and he warns against “talbīd” (binding/matting hair).
So, what does it actually prove?
1. It proves braiding/binding hair was a known practice among men.
2. It also shows jurists took it seriously enough to give Hajj/ʿUmrah rulings about how to exit ihram properly.
What it does NOT prove: that Umar banned braids in everyday life. The narration is tied to ihram completion rules, not daily grooming.

4) Was braiding a Quraysh custom?
People often say, “braiding was Quraysh culture.” The cleanest way to phrase this is:
Braiding was part of broader Arab custom in the Hijaz during that era, and Quraysh being the ruling tribe in Mecca lived inside that cultural world.
The sources most often describe it as “custom of the Arabs”, not a unique Quraysh-only marker.
So yes, it’s reasonable to call it normal Arab custom of the time (including Meccans/Quraysh) but it’s safer and more accurate to avoid claiming it was a “Quraysh-exclusive identity practice” unless you’re quoting a precise historical text.
And for modern times (2026): “Quraysh” today is mostly lineage, not a single global community with one shared hairstyle tradition. The tribe historically existed as a Meccan confederation, but descendants are spread widely and follow local norms.

5) The four madhhabs: where they converge, and why they sound different
Instead of “one madhhab says halal / the other says haram,” it’s more accurate to say: all four schools treat grooming as permissible by default, and they differ in how strongly they apply two filters:
a. tashabbuh (imitation especially of women, or distinctive immoral identities)
b. ʿurf / muru’ah (local custom and dignified public appearance)

1. Abu Hanifa (Hanafi lens)
Hanafi discussions often emphasize gender distinction and “what this looks like in your society.” A widely cited Hanafi summary: braids for men can be permissible if they do not resemble women’s braids and do not imitate distinctive non-Muslim styles.
At the same time, you will find some Hanafi fatwa responses that are stricter (especially in societies where braiding is strongly coded as female grooming) arguing a man should avoid it to stay clear of imitation.
Takeaway: under the Hanafi lens, the ruling can shift with culture and “what message it sends.”

2. Malik ibn Anas (Maliki lens)
The Maliki approach is famously attentive to ʿurf (custom) and muru’ah (dignified manliness). Even when a source isn’t explicitly labeling it “Maliki,” the principle is the same: follow what your society recognizes as dignified and normal, and avoid what makes you a target for mockery or suspicion.
A mainstream, widely circulated juristic conclusion says exactly that: follow custom and tradition in men’s braiding so you don’t expose yourself to people’s mockery/backbiting.
(That sentence captures the Maliki-style reasoning very well, even though it’s not limited to Malikis.)

3. Al-Shafi'i (Shafiʿi lens)
Shafiʿi framing typically treats hair styling as permissible grooming unless it collides with a clear prohibition. This school is also careful about prophetic prohibitions like qazaʿ (partial shaving), which becomes relevant in modern “braids + extreme fade” styles. A commonly cited Shafiʿi authority, al-Nawawi, is quoted explaining qazaʿ and its disliked/prohibited nature based on hadith.
Takeaway: permissibility is broad, but keep your haircut within prophetic grooming boundaries.

4. Ahmad ibn Hanbal (Hanbali lens)
A clear modern summary of the Hanbali line states: prolonging hair is allowed, and it can be permissible for a man to braid it with conditions: don’t seek fame, don’t attach it to unethical identity signals, and don’t violate the accepted customs of your society.
Takeaway: permissible, but disciplined by intention + public meaning.

6) The two guardrails that decide the ruling in real life
Guardrail A: Avoid tashabbuh (imitation)
The issue isn’t “braids are female by nature.” The issue is: are you adopting a look that your society reads as women-exclusive or morally-coded?
A balanced Hanafi guideline puts it plainly: braids are allowed if they don’t imitate women’s braids or distinctive non-Muslim styles.
Practical application:
I. Keep it simple and functional, not ornamental.
II. Avoid women-coded accessories (beads/jewels) if that’s how your society reads them.
III. Ask: Would reasonable people here say I’m copying a women’s style? If yes, choose a different approach.

Guardrail B: Avoid qazaʿ (partial shaving / patchy cuts)[/b]
The Prophet ﷺ forbade qazaʿ (shaving parts and leaving tufts/patches).
This is where modern barber trends enter the conversation. “Braids with a skin fade” can resemble the qazaʿ pattern depending on how extreme it is.
A useful clarification: cutting hair shorter on the sides doesn’t automatically equal qazaʿ—but very short sides with long top can resemble it, and the safer route is a more even, non-extreme cut.

[b]7) So… is it Sunnah to braid?
If you mean: “Will I be rewarded just for braiding?” Most scholars won’t present it that way. Many explicitly say braiding is not a regular Sunnah practice done consistently; it happened on occasion, tied to circumstance and custom.

A better way to say it is:
Braiding can be permissible, and it can be a valid way to manage long hair.
Your “reward” comes from intention and adab: cleanliness, modesty, avoiding vanity, and obeying the prophetic limits.
And don’t forget the broad prophetic principle: if you have hair, honor it - meaning keep it clean, cared-for, and dignified.

A simple “halal braids” checklist (2026-friendly)
If you want the simplest fiqh-safe route:
1. Hair is clean, maintained, and not neglected.
2. The braid style is normal/masculine in your environment (or at least not women-exclusive).
3. No imitation of women’s distinctive styling in your culture.
4. Avoid qazaʿ / extreme uneven shaving.
5. Intention is grooming/convenience/culture—not fame or “look at me.”

Conclusion
Men braiding their hair is not automatically haram. The Sunnah preserves a clear report of the Prophet ﷺ entering Makkah with four braids, Companion-era evidence exists, and jurists across the madhhabs treat it as customary grooming permissible so long as it doesn’t cross into tashabbuh, qazaʿ, or vanity/fame-seeking.

Ibadanland today witnesses history as Senator Rashidi Adewolu Ladoja ascends the revered throne as the 44th Olubadan. His coronation at age 82 is not only a moment of joy for the ancient city but also a reflection of how tradition, reform, and flexibility can work together to preserve Ibadan’s unique monarchy.

The Incident That Sparked Change

In 2015, a defining event exposed a flaw in Ibadan’s traditional system. Senior Ibadan chiefs, ranking higher by hierarchy than many crowned monarchs, were turned back from a state function because they did not wear crowns. The protocol was clear: only kings could enter. Lesser monarchs with beaded crowns were admitted, while Ibadan’s foremost chiefs were denied.

This indignity became the seed for reform. It was clear that Ibadan’s succession system, though orderly, was due for modernization.

Ajimobi’s Bold Intervention

In 2017, then Governor Abiola Ajimobi—responding to petitions from the Olubadan-in-Council—initiated a review of the 1957 Chieftaincy Declaration. He convened meetings with the Olubadan and seventeen high chiefs, then set up a judicial commission led by Justice Akintunde Boade. The mandate: to examine succession rules, address contradictions, and consider introducing more beaded crowns in Ibadanland.

As The Punch editorial of May 2017 noted, “Ajimobi… said that the primary purpose of the review was to facilitate the development, modernisation and effectiveness of the traditional chieftaincy system in the ancient city.” Eminent Ibadan sons and daughters—such as Dr. Omololu Olunloyo, Prof. Bolanle Awe, and Chief Areoye Oyebola—had long called for reform, warning that the old system was fraught with bottlenecks and contradictions.

The committee recommended a historic restructuring: 21 high chiefs should be elevated as beaded crown Obas, styled His Royal Majesty, while the Olubadan should be exalted as His Imperial Majesty.

The Storm of Controversy

Not everyone agreed. Senator Rashidi Ladoja objected, citing the sanctity of the 1957 declaration. He took the matter to court, even as Governor Ajimobi went ahead to crown 21 new monarchs in August 2017. Critics labeled Ajimobi power-hungry, accusing him of tampering with tradition. Yet, as the editorial observed, “Those who reject change are the architects of decay. The only human institution that rejects progress is the cemetery.”

If Ajimobi erred, it was procedural—implementing reform through executive order instead of legislative approval. But the intention was noble, and the objective clear.

Makinde’s Continuation: A Quiet Vindication

When Governor Seyi Makinde assumed office, he was no political ally of Ajimobi. Yet, he recognized the wisdom of the reform. In May 2023, Makinde re-routed the chieftaincy amendment through the Oyo State House of Assembly, which passed it into law. He signed it, giving the reforms proper legal backing.

As Makinde himself admitted, “The previous administration tried to reform the traditional council system… Now that we have amended the law, we will follow our own law, and no one can go to court now and succeed.”

Ladoja’s Resistance and Acceptance

For years, Senator Ladoja refused the beaded crown. He went to court, resisted pressure, and declared he would only wear the Olubadan crown. But by July 2024, after months of appeals from stakeholders and lovers of Ibadan unity, he finally accepted the beaded crown. He also withdrew his suit against the Olubadan-in-Council, clearing the path for his ascension.

As InsideOyo observed, Ladoja’s decision was a “dramatic twist” that put to rest years of controversy and proved that the reform was not political persecution but a modernization effort to preserve Ibadan’s monarchy.

Today’s Inauguration: History Comes Full Circle

Today, as President and dignitaries gather to honour Oba Rashidi Adewolu Ladoja, it is clear that history has vindicated Ajimobi. The late governor did not impose a personal idea; he responded to the chiefs’ call, inaugurated respected committees, and pursued a vision for Ibadan’s dignity in the modern era.

Change is constant. Tradition must evolve. Consensus is greater than stubbornness. And as Ibadan welcomes its new Olubadan, we must remember Ajimobi’s courage to begin a reform that others now carry forward.

On this occasion of Oba Ladoja’s 82nd birthday and coronation, we celebrate his patience, resilience, and eventual embrace of change. And we also honor Ajimobi—who, though misunderstood in his time, will be remembered as the governor who ensured Ibadan’s monarchy was never diminished again.

Long live the Olubadan! Long live Ibadanland!

Once upon a time, in the town of Aylah, nestled between the Arabian Peninsula and a beautiful coastline, there lived a community of Jews who thrived on their fishing business. They cast their nets and reeled in plentiful catches, providing for their families and enjoying the fruits of their labor.

Allah, in His infinite wisdom, selected Friday as a sacred day, a day to be devoted to Him and to worship. He commanded the people of Aylah to honor and observe Friday as a day of rest and reflection. However, the people, being stubborn and heedless, disregarded Allah's decree and instead chose Saturday for themselves as their holy day.

In response to their disobedience, Allah decided to test them. He commanded them to refrain from fishing on Saturdays, the day they had chosen to sanctify. Now, it so happened that Saturdays were a day when the fish would swim close to the water's surface in great abundance, making it an ideal day for fishing. The people of Aylah were mesmerized by the sight of the teeming fish, but they were bound by the divine instructions.

Time passed, and whispers of temptation reached the town of Aylah. As-Shaytan, the deceiver and tempter, slithered his way into the hearts of the people. He cunningly revealed a way to manipulate the instructions given by Allah. As-Shaytan whispered to them, "Place your fishing nets in the water on Friday, and retrieve them on Sunday with an abundant catch of fish. By doing so, you will have both your desired wealth and the appearance of obedience."

Some among the people, including the Prophet Dawud (David), warned them of the consequences of their actions. They advised against the deceit and pleaded for them to return to the path of righteousness. However, the people of Aylah, enticed by their greed and arrogance, rejected the warnings and even dared to challenge the possible wrath of their Lord.

Gradually, the town of Aylah became divided into three distinct groups. The first group consisted of those who staunchly refused to participate in the manipulation and looked upon the doers with disapproval and disappointment. The second group comprised those who did not partake in the manipulation themselves but remained silent, failing to condemn the actions of the doers. And finally, the third group comprised the culprits, the ones who persistently engaged in the deceitful practice.

As time went on, the town became segregated, with the doers living in one section and the non-doers in another. They grew apart, both physically and morally. And then, a day came when the wrath of Allah descended upon the doers in their region. As a consequence of their transgressions, they were transformed into apes. Helpless and bewildered, they could no longer recognize their own kin or distinguish between themselves and the righteous people who had refrained from such deceit.

Days turned into weeks, and the once-deceivers turned apes remained lost in their pitiful state. Their transformation was a lesson for all, a stark reminder of the consequences of defying the commandments of Allah. Eventually, in His infinite justice, Allah wiped them away, removing their presence from the town of Aylah.
The story of the people of Aylah serves as a timeless reminder that the path of righteousness and obedience is the only path to success and salvation. It warns against the allure of deception and greed, reminding us of the importance of upholding the divine commandments and staying steadfast on the righteous path.
Reference: Qur'an 7: 163-166

Has anyone received an email from SHL, which was promised to be sent before the exam, and the exam is meant to commence today.
Kindly add me to the WhatsApp group, 08132957787

Congratulations to all the recent Polytechnic graduates! As you receive your HND certificate, it is important to remember that the real struggle has only just begun. BSc/HND dichotomy! This is a global phenomenon, and Nigeria is no exception. So, what comes next?

When it comes to career options, there are three main paths to consider: getting a job, furthering your education with a 2nd degree (either in Nigeria or abroad), or going fully into entrepreneurship. For those considering the first two options, here are some tips to maximize your chances.

Securing a job with an HND is no easy feat, as you are up against many competitors who possess a degree certificate. With 134 Polytechnics and 174 universities in the country, it is undeniable that university graduates outnumber Polytechnic graduates. For every 10 people seeking employment, 6 are university graduates.
It is no secret that certain industries, such as Oil & Gas and some Financial Institutions etc, do not recruit HND graduates. While many industries may accept you with your HND, the career growth opportunities are limited, as is the case with Banks, Government Parastatals, and Agencies. This is a major limitation for Polytechnic graduates. However, one way to level the playing field is to obtain a professional certification.

Self-development and continuous improvement are key too. Networking is also an incredibly powerful tool for securing a job in Nigeria, and can often lead to a new role with little to no stress. Additionally, advancing your education further is one of the most important investments you can make with your savings. Consider enrolling in an HND conversion program at an accredited university, which typically takes two years or less and can cost up to N800k (maximum).

Upon completion, you will be on par with a university graduate. It is also an avenue to switch to more substantial courses that are not offered in Polytechnics, such as Economics, Law, etc. Please note that enrolling in a PGD (Post Graduate Diploma) is a waste of time and money.

Upon completion of the HND conversion, depending on your interests, you can further your education by enrolling in an MSc or MBA program. MBA programs are generally preferred in the labor market, excluding teaching lines. You can even cap it all off with a PhD (as “omo ogbon”).
For those looking to further their education without a BSc, the United States is the easiest place to go compared to other countries. However, with the help of result evaluation bodies such as WES (which costs an average of $218) and English exam certificates (IELTS or TOEFL) as well as the Graduate Record Examination (GRE), you can increase your chances of being admitted and even being granted a scholarship. For the more distinguished (distinction) student, UK schools may still consider your admission application depending on your job experience (how related to MSc course choice) and employer’s preference.
For those looking to go fully into entrepreneurship, you don't need to further your education. However, applying the key knowledge you learned in school to your business can help make it look more organized and pointed compared to your competitors.

ND holders reading this should start preparing to switch to university via Direct Entry (DE), even if it is not a federal university. The main aim is to obtain the BSc and not fall into the less privileged certificate holders. Don’t loose-guard!
After all, school is NEVER a scam!

Thank you for reading!

IS THERE REALY NEED FOR LEKKI-EPE AIRPORT?

Congratulations to HE, Gov. Sanwo-Olu. However, I believe this project should be thoroughly reviewed before been funded to ensure that the reasons for the creation of new airport TICK ALL the essential boxes and to avoid squandering money and resources.
It will be objective if Lagos state govt can ignore the contractors' or investors' justifications and investigate closely to justify the true need for it.

Let me briefly tell you about an abandoned airport in Spain, Ciudad Real Central Airport, Madrid (capacity - 5 million pax/per).

Spain is one of the prime travel destinations in Europe and that was a key consideration when the idea for the Ciudad Real Central Airport was conceived.

It was predicted to be the go-to destination for both domestic and international visitors.

There was already a major airport in Spain, Madrid-Barajas Airport (capacity of 70 million passengers per year), and the goal of the new airport was to provide an alternative to the increasingly overcrowded main airport in Madrid.
They initiated the airport project, which cost €1.1billion and was completed and commissioned in 2009. In fact, the airport has one of the longest runways in Europe (within the top 5).

The project came to a standstill in 2012, went on receivership in 2013 and in 2019, it was sold for $12,000

Why?
1. The location - it is 200 kilometres from Madrid and has no train station
2. Passengers prefer Barajas airport for its conveniences
3. The expansion of Madrid-Barajas airport was completed in the same period
4. It commenced operations during Spain's financial crisis when passenger traffic was minimal.

MMIA and MMA 1&2 have the capacity to serve roughly 7.5m+ & 6.5m passengers per year, respectively.

Due to the distance, many users of MMI airport come from all around the SW, SE, and some of the NC states (compared to Abuja & PH). MMIA automatically serves the majority of Nigerian international passengers.
According to the FAAN Passenger Traffic Statistics Report for 2021, MMIA carried 1,645,409 passengers, whereas MMA1&2 carried 4,447,832 passengers.


With the aforementioned stats and other considerations, the creation of Lekki - Epe Airport will result in:

1. The 7.5 million passengers (if fully utilized) will be shared between the two airports, in which case MMIA airport revenue will drop significantly.

2. Lekki - Epe airport will be largely used by Lagos islanders due to the short distance to their various destinations and will undoubtedly be patronized sparingly by non-island passengers.
The creation of the Lekki - Epe airport will be fully justified by providing answers to the following questions:

1. What is the percentage of Lagos Island passengers among the 7.5 million passengers that use MMIA (if fully utilised)?

2. What is the projected number of international passengers in Lagos over the next five years?

3. Can the total number of passengers support the seamless operation (finances) of the proposed airport (using 2021 pax stats)?

4. What will happen to MMIA if the number of passengers using it decreases in terms of revenue?

5. Majority of state (in the world) with two airport has the following reasons;
a) to reduce congestion in the existing airport,
b) unable to expand the existing airport
c) for specific operation (such as domestic use, int’l or cargo use)

Which of the three categories best justifies Lekki airport?

6. Can the Nigerian economy sustain it (having known that the aviation industry is having issues due to Jet A1 and dollar exchange)?

7. Is MMIA doing well (financially) with the low passenger turnout for previous years (2021 & 2020)?
If this questions can be answered sincerely (with substantial facts), we can actually deduce if it is NEEDED or NOT.