NAHCON, states muslims boards, plans medical services partnership

Okikiola Qasim

The National Hajj Commission of Nigeria (NAHCON) has reaffirmed its policy to partners with State Muslim Pilgrims’ Welfare Boards, Agencies and Commissions to save cost for both State and Federal Governments, in an effort to effectively manage medical service delivery to the Nigerian pilgrims for 2017 Hajj.

The head of the media team NAHCON, Uba Nana, in a press statement said that the commission would provide 70 per cent off all medical consumables while the state would be left to provide the balance of 30 per cent and also would provide 40 per cent of the total required medical personnel the hill state would complement the remaining 60 percent. The policy which was initiated and partly implemented in the last Hajj, NAHCON

The Chairman of NAHCON, Barr. Abdullahi Mukhtar Muhammad, while briefing senior management staff of the Commission on the development on Tuesday  in Abuja, reiterated the resolve of his leadership to ensure that Nigerian pilgrims receive the maximum services due to them during the forthcoming Hajj through the initiatives being introduced in all the critical components of Hajj including accommodation, feeding, medical amongst others.

The medical reform was commended last year by the Saudi authorities which expressed happiness with Nigeria reducing the number of clinics in the Holy Land.

He gave an instance of Pakistan with over 260,000 pilgrims but with only one big clinic in Makkah and about 150 medical personnel, as compared to Nigeria which before the 2016 Hajj used to have many clinics and thousands of personnel to serve 75,000 pilgrims. “these medical personnel’s are needed in our hospitals.

The reform will drastically reduce the number of personnel who would be useful in our state and federal hospitals and medical centers”, he said.

The medical reform was commended last year by the Saudi authorities which expressed happiness with Nigeria reducing the number of clinics in the holy land.

He gave an instance of Pakistan with over 260,000 pilgrims but with only one big clinic in Makkah and about 150 medical personnel, as compared to Nigeria which before the 2016 Hajj used to have many clinics and thousands of personnel to serve 75,000 pilgrims.

“these medical personnel’s are needed in our hospitals. The reform will drastically reduce the number of personnel who would be useful in our state and federal hospitals and medical centers”, he said.

Muhammad urged the state boards to fully key into the system for a more coordinated, efficient and effective medical service delivery as personnel would be posted to states other than their origins for them to share ethnocultural experiences, thus enhancing national integration and coexistence through Hajj. This is also done in the allocation of accommodation to pilgrims in Madinah.

Sultan, MUSWEN, wade into OAU MSSN legitimacy crisis

By Okikiola Qasim

The Sultan, President General Nigerian Supreme Council for Islamic Affairs (NSCIA), Sa’ad Abubakar and Muslim Ummah of South West Nigeria (MUSWEN) has waded into legitimacy crisis by summoned a stakeholders meeting of all parties involved in the crisis rocking Obafemi Awolowo University (OAU) Muslim Students’ Society of Nigeria (MSSN)

The executive Secretary of MUSWEN, Prof Daud Naibi, who disclosed the development in a release to the newsmen said this was a sequel to series of petitions and counter-petitions received by the Sultan of Sokoto, Abubakar and MUSWEN on the same matter.

The Sultan, NSCIA, directed MUSWEN under the leadership of its Executive Secretary, Prof. Noibi to find a lasting solution to the lingering crisis.

To this end, letters have been forwarded to all those concerned in the matter to appear before the MUSWEN reconciliatory meeting slated for Monday, April 17 in Ibadan.

Those invited were the OAU Muslim Graduates Association (UNIFEMGA), OAU Muslim Community, the parties of MSSN OAU branch, the Osun State Muslim Community, MSSN B -Zone, MSSN Osun State Area Unit and Ife Muslim Community.

In a letter written to all the stakeholders, they were to send in their representatives with their presentation before the panel on April 17.

It would be recalled that Akeem Idowu led MSSN OAU branch has petitioned all the Muslim bodies that one Abdurrasheed Bakare of the same institution has been using the name of MSSN and parading himself as the leader.

Sequel to this, the spiritual head of the institution, Prof. Abubakr Sanusi, also disowned Abdurasheed Bakare group alongside other stakeholders in the community.

The stakeholders include Prof. Sanusi, the Chief Imam of the OAU Central Mosque, Dr. S.O Oseni, as well as the Muslim Community of the Institution headed by Prof. Isiaka Aransi.

In separate letters addressed to the Dean of Students’ Affairs (DSA) and which were made available to newsmen,  they stated that the activities of the group are not in tandem with dictates of Islam and that of the recognised and registered  Muslim Students Society of Nigeria (MSSN) on campus headed by  Akeem Idowu of Public Administration Department.

Similarly, the Muslim Alumni body, UNIFEMGA through its National President, Engr. Abdulwaheed Odeyimka had raised an alarm over the existence of an illegal Muslim Students body on campus masquerading as the original and recognised MSSN.

A similar alarm was raised by the recognised MSSN Amir, Akeem Idowu to the Acting Vice Chancellor and the DSA to quickly arrest the situation as the group was using the name of MSSN to perpetrate illegal activities on campus and extorting money from innocent Nigerians to execute its illegal programmes.

Worried by the consequences of the students’ action, the Sultan directed MUSWEN to urgently nip the matter in the bud.

The authorities of OAU had equally endorsed Akeem Idowu as the recognised and registered MSSN group on campus and set up a disciplinary committee to sanction any erring group or students.

 

Fatwa:How should Muslims seek knowledge?

Prepared by Okikiola Qasim

Q. What is your advice to someone who wants to begin the journey of seeking knowledge, in terms of what he should begin with? And how can he do that?

  1. Praise be to Allah

The way in which Muslim should begin to seek knowledge is by starting with the most important matters. The seeker of knowledge should be keen to have a sound beginning so that he can remain steadfast in seeking knowledge and not waste his time and effort.

The aim in seeking knowledge is so that the Muslim can rectify himself and others. So the seeker should begin with matters that are important to himself first of all, then for those around him.

The first step:

The seeker of knowledge should begin by attaining some general knowledge of the texts of revelation because they are the main source of the religion of Allah, may He be exalted. So he should begin by memorizing the Holy Qur’an, as much as his energy and free time allow, and he should be keen to understand what he memorizes.

For this purpose, we advise him to study the Tafseer of Shaykh ‘Abd ar-Rahmaan as-Sa‘di (may Allah have mercy on him), because this author is one of those who is well-known for sound belief, and his Tafseer is written in straightforward language and easy to read.

At the same time, the seeker should strive hard to study ‘aqeedah (belief) and fiqh (jurisprudence); he cannot delay that because the seeker has a need for that for himself, and so that he can advise and guide the people around him.

With regard to ‘aqeedah, we have previously explained how to learn it gradually, in fatwa no. 226903.

With regard to fiqh, the best is for the seeker to begin with the madhhab that is most widespread in his own environment, for the following reasons:

  1. Because it will be easier for the seeker to find a shaykh who is well-versed in that madhhab, from whom he can learn and who can guide him;
  2. Because learning the madhhab of his fellow countrymen will help the seeker to call his fellow countrymen to the truth because by doing so he will be able to seek help from the books that are available and the views of local scholars when there is a need for that.

Based on that, you can look for a shaykh in your local environment who is trustworthy in terms of his knowledge and religious commitment, and start studying with him, with the easiest text of the madhhab which will give you the view that is regarded by the scholars of that madhhab as more correct.

The shaykh will be able to tell you of the evidence for every issue, without too much elaboration, and will help you to avoid a lot of the scholarly opinions that will not help you at the beginning of your quest for knowledge.

The second step:

As you memorize and study the first source of the law of Allah, may He be exalted, which is the Holy Qur’an, you can also begin to study the second source, which is the prophetic Sunnah beginning with the most important, then the next most important.

Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said:

There is no book better than the Book of Allah, may He be glorified and exalted. What I advise my brothers to do is to focus on the Holy Qur’an, memorising it, understanding it and acting upon it, for the Sahaabah (may Allah be pleased with them) did not go beyond ten verses until they had learned them and what they contain knowledge and prescribed actions; they learned knowledge and put it into practice at the same time.

Then after that, you should focus on the hadiths that have been soundly narrated from the Prophet (blessings and peace of Allah be upon him).

It is well-known that the hadiths that have been soundly narrated from the Prophet (blessings and peace of Allah be upon him) are very many, and the seeker of knowledge who is at a beginner or intermediate level cannot learn all of them, but there are some books on this topic which can be referred to, such as ‘Umdat al-Ahkaam by ‘Abd al-Ghani al-Maqdisi (may Allah have mercy on him); al-Arba‘een an-Nawawiyyah by an-Nawawi (may Allah have mercy on him); and other brief books.

Then after that, he can move on to somewhat longer books, such as Buloogh al-Maraam and al-Muntaqa min Akhbaar al-Mustafa. Then after that, he can read further in the books of hadith, such as Saheeh al-Bukhaari and Saheeh Muslim.

End quote from Majmoo‘ Fataawa wa Rasaa’il Ibn ‘Uthaymeen (26/375-376).

After you have built a solid foundation in fiqh and gained an understanding of the most important issues of ‘aqeedah, you can prepare yourself for deeper study of the laws of Allah, learning about differences of opinion and how to determine which view is more likely to be correct, as there are specific tools for this task that you cannot do without, the most important of which are ‘ilm an-nahw was-sarf (study of Arabic language and grammar), ‘ilm usool al-fiqh (the fundamentals of fiqh) and ‘ilm al-hadith (study of hadith).

With regard to ‘ilm al-hadith, please see fatwa no.153227, in which there is a detailed discussion of how to seek knowledge of hadith.

With regard to usool al-fiqh, the best is for the student to acquire knowledge thereof gradually, according to the books of usool of the madhhab that he is studying. So you should consult your shaykh from whom you are learning fiqh so that he can advise you as to how you should begin studying usool al-fiqh.

With regard to ‘ilm an-nahw wa’s-sarf, you should begin with al-Ajroomiyyah and the commentary thereon, at-Tuhfat as-Sanniyyah by Shaykh Muhiy ad-Deen ‘Abd al-Hameed (may Allah have mercy on him).

Then Qatr an-Nada wa Ball as-Sada by Ibn Hishaam.

Then after that, Alfiyyat Ibn Maalik, with its commentary by Ibn ‘Aqeel (may Allah have mercy on him).

Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said:

With regard to nahw (Arabic grammar), he should start with brief books first, such as al-Ajroomiyyah, which is a useful, blessed and brief book that is divided into portions that the beginner can grasp, especially if Allah enables him to find a scholar who can explain it to him. Then after that, I advise him to memorize Alfiyyah Ibn Maalik (may Allah have mercy on him) and understand its meanings, for it is a blessed Alfiyyah in which there is much good.

End quote from Majmoo ‘ Fataawa Ibn ‘Uthaymeen (23/376).

In addition to these books, there are other books that discuss details of morphology (sarf) that the author of al-Alfiyyah did not deal with. The student may choose whatever he thinks is easy for him.

The third step:

After the seeker has learned about the most important tools of ijtihad, he may begin the step of deepening his knowledge of different views and ways of determining which view is more likely to be correct, whether that is in the field of fiqh, Tafseer or hadith commentary.

It is also essential for the student to observe the etiquette and manners of seeking knowledge, which has been explained previously on our website, in fatwa no. 10324.

And Allah knows best.

Fatwa: 230969

Source: Islam Question and Answer

 

 

 

Islamic apex body announces commencement of Rajab

By Okikiola Qasim

The Nigerian Supreme Council for Islamic Affairs (NSCIA), under leadership of its President-General and Sultan of Sokoto, Muhammad Sa’ad Abubakar, has announced commencement of month of Rajab.

The Director, Administration, NSCIA, Christian Isa Okonkwo, yesterday informed that there was no positive sighting of crescent for Rajab, 1438AH on 29th of Jumadal-Thani, 1438AH, equivalent to 28th March, 2017.

He said that Wednesday, 29th March 2017 served as last day of Jumadal-Thani, 1438AH. and that Thursday was first day of the new Islamic calender month.

“In line with the above, the President-General, NSCIA, and Sultan of Sokoto approved Thursday, 30th March 2017 as the first day of Rajab 1438AH, he said.

“The Council hereby enjoins the Nigerian Muslim Ummah to continue to promote peaceful coexistence and unity among all the citizens of the country”, the director added.

Prophet Muhammad (BPUH) interaction

Prepared by Okikiola Qasim

Unarguably, Allaah granted his Prophet, (S.A.W), qualities of perfection and noble characteristics which distinguished him from all other human beings.

Consequently, he, (S.A.W), combined all the possible virtuous human traits and was the best leading example in treating others with benevolence. He, (S.A.W), was a sublime example in his interactions with people, old and young, believers and disbelievers, the common people and close Companions.

He, (S.A.W), would support the oppressed, aid the needy, persevere patiently despite the harm he faced from foolish people, face evil with goodness, meet people with a smiling and cheerful face and was unfailingly generous and kind when dealing with people.

As soon as his enemies discovered his extraordinary personality and his exceptional manners, they immediately responded to his call and believed in the message he was preaching. One such person who came to believe in him told him after accepting Islam:

“I swear by Allah O Muhammad! There was no one on the face of the earth who was more detested to me than you. However, now your religion (the religion you are conveying) is the dearest religion to me. There was no land more hated by me than your land, but now it is the dearest part of the earth to me.”

In this book, you will come to know the Prophet, (S.A.W), and how he dealt with different types of people, each according to their qualities and particular circumstances. You will know him as a husband, a father, a neighbor, a friend, as a buyer and a seller, a judge, and someone who gave jurisprudential verdicts.

Allah the Almighty sent the Prophet, (S.A.W), as a slave and a Messenger and bestowed upon him the best manners and the most beautiful qualities. We have outlined some of the interpersonal interactions of the Prophet, (S.A.W),, in order to highlight how a person whose manners are in consonance with the teachings of the Qur’an should be.

By teaching about his qualities and the way he, (S.A.W), interacted with people, one would know how he dealt with people in their homes, in the market and other places in all walks of life. How did this unlettered Prophet, (S.A.W), treat people whether they were relatives or strangers, virtuous or sinners, noble or evil? What benefit can one derive by studying his qualities and manners that reflect his nobility, generosity and perfect manners?

This book answers all these questions and more and paints a vivid picture of the Prophet, (S.A.W), who was sent by his Lord to perfect good manners.

Guidelines on taking means, measures

Prepared by Okikiola Qasim

Question:

How can I know whether I have taken sufficient measures, so that I may feel that I have done all that I can, and now I can put my trust in Allah with peace of mind? In other words, what are the guidelines on taking means and measures? Some people say for example, “Tie it up and put your trust in Allah.” Does that mean that the appropriate measure is to tie it up in iron chains, or is this going to extremes in taking appropriate measures?

Answer:

Praise be to Allah

Taking measures and means is not contrary to putting one’s trust in Allah; rather this is something that is enjoined in Islamic teaching, whilst believing that harm and benefit are in the hand of Allah alone, may He be glorified, and that it is He who creates the means and the ends (or cause and effect).

It is essential that there be a real connection between the means and the end (or the cause and the effect), which may be learned from experience, through repetition, from religious texts, and the like.

Moreover, the means or cause must be something that is permissible in Islam, so a praiseworthy and permissible end can only be achieved through means that are permissible and allowed according to Islamic teachings.

Moreover, a person’s approach should be moderate and fall between the two extremes. So he should not neglect appropriate measures altogether, nor should his heart be unduly attached to them. Rather he may take these measures as other people do in their day-to-day lives, then his heart should not be attached to the measures that he has taken; rather his heart should be attached to the Creator, may He be glorified and exalted, the Sovereign and Controller of all things.

Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said:

Focusing on the means or causes means that the heart relies on that measure and the individual pins his hopes on it and depends on it emotionally, and no created thing deserves that type of attachment or reliance, because it is not independent and does not stand alone; rather there will inevitably be other things that help in that or oppose it. Moreover, if the Creator of measures and causes does not allow them to lead to the (desired) effect, the measures will be to no avail.

End quote from Majmoo‘ al-Fataawa (8/169).

As for the guidelines on taking measures, that varies from one issue to another. Taking measures to deal with mild sickness, for example, is not like taking measures to deal with severe sickness. Taking measures to protect or preserve a valuable and precious item is not like taking measures to protect or preserve an item of little value, and so on.

Taking measures to seek provision is different from taking measures to treat sickness, and taking measures to obtain food and drink is different from taking measures to have a child, bring him up to be righteous and educate him. Thus the measures for anything depend on what it is. As for the guideline on distinguishing between the one who is heedless and negligent and the one who is smart and prudent varies from one issue or situation to another. This is something that people may learn from their own experience and from studying their environment.

And Allah knows best.

Fawta: 213652.

 

 

 

 

 

 

Jannah as a retirement package

By Abdullah Musa Abdul (Penabdul)

I begin with the Name of Allaah, the Entirely Merciful, the Especially Merciful.

“Verily, the Abrar (pious, who fear Allah and avoid evil), shall drink a cup (of wine) mixed with water from a spring in Paradise called Kafur.” Q76:5

“And their recompense shall be Paradise, and silken garments, because they were patient.” Q76:12…The reward of patience is Jannah.

“Reclining therein on raised thrones, they will see there neither the excessive heat of the sun, nor the excessive bitter cold,” Q76:13

In Jannah there is no sun nor moon.
“Their garments will be of fine green silk and gold embroidery. They will be adorned with bracelets of silver and their Lord will give them a pure drink.” Q76:21

It will be said to the dwellers of Paradise, live and you will never die.
No words are as perfect as the Words of Allaah.

We could be passing our death location, we could be seeing our last sun, we could be seeing our last moon, we could just be spending our last moment. Make it worthwhile so that you will have Jannah as your retirement package.

Jannah is a retirement package for those who worked throughout their lives fearing and obeying Allaah and associated no partner with Him.

Jannah is a retirement package for those who strived their utmost fighting against unchaste nature and do not approach illegal sexual intercourse because Allaah has forbidden it.

Jannah is a retirement package for those Muslims who strived their utmost adhering strictly to the five pillars of Islam.

Jannah is a retirement package for those who have sinned most part of their lives but on knowing the Mercy and the punishment of Allaah repent sincerely.

Jannah is a retirement package for those who when doing anything seeks only for Allaah’s pleasure and do not seek for fame nor fortune.

Jannah is a retirement package for those who refused to succumb to peer pressures and adhered strictly to the provisions of the Shariah.

Jannah is a retirement package for those Muslim women who go against the satanic trend of exposing their nudity and donned the Hijab to please Allaah.

Jannah is a retirement package for those who learned the sciences of Islam and worked diligently on what they learned.

Jannah is a retirement package for those men and women who lowered their gaze.
Jannah is a retirement package for those who spread salaam, kept ties of kinship, fed the poor and performed Tahajjud when others are asleep.

Jannah is a retirement package for those who fasted their days and humble themselves.
In Jannah, you will hear no nonsense.

For the beautiful description of Paradise let those who aspire to be in, strive their utmost.
May Allaah give us the strength to work righteousness all our lives so that He can favor us with this everlasting retirement package.
twitter: @Penabdull instagram: @Penabdul

Muslim women group to hold professional forum

By Okikiola Qasim

An Islamic women group, professional wing of Al-Mu’minaat, Lagos state chapter, would be holding a day professional forum to treat topic on Islamic Antidote to the Nation’s challenges.

Guest speakers, including  Deputy Director, Lagos State Ministry of Education, Bushrah Adeola Alli, and  Coordinator, Hijab right advocacy Initiative, Barr. Mutiat Orolu, would talk at the  program slated to hold on Sunday, 19th March 2017 at Lagos state House of Assembly Mosque in Lagos.

 

Islamic ruling on bank interest for project

Prepared by Okikiola Qasim

Question:

Can a Muslim take loan with interest to set up a business that will benefit poor Muslims?

Answer:

Praise be to Allah.

Dealing with interest is a major sin, concerning which there are a stern warning and threat to the one who does that. Allah, may He be exalted, says (interpretation of the meaning):

“O you who believe! Fear Allah and give up what remains (due to you) from Ribaa (from now onward) if you are (really) believers.

And if you do not do it, then take a notice of war from Allah and His Messenger but if you repent, you shall have your capital sums. Deal not unjustly (by asking more than your capital sums), and you shall not be dealt with unjustly (by receiving less than your capital sums)” [al-Baqarah 2:278-279].

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

”Those who consume Riba will not stand (on the Day of Resurrection) except like the standing of a person beaten by Shaytaan (Satan) leading him to insanity. That is because they say: ‘Trading is only like Riba,’ whereas Allah has permitted trading and forbidden Riba. So whosoever receives an admonition from his Lord and stops consuming Riba, shall not be punished for the past; his case is for Allah (to judge); but whoever returns (to Riba), such are the dwellers of the Fire — they will abide therein.

“Allah will destroy Riba and will give increase for Sadaqaat (deeds of charity, alms). And Allah likes not the disbelievers, sinners.[al-Baqarah 2:275-276].

Muslim (1598) narrated that Jaabir (may Allah be pleased with him) said: “The Messenger of Allah (blessings and peace of Allah be upon him) cursed the one who consumes riba and the one who pays it, the one who writes it down and the two who witness it, and he said: they are all the same.”

So it is not permissible for the Muslim to take out a loan with interest and oppose Allah, may He be glorified and exalted, even if that loan is for the purpose of doing a righteous deed, such as building a mosque or a school for memorization of Qur’an, or to help the poor and needy, and the like. For Allah is good and does not accept anything but that which is good.

Riba is one of the gravest of prohibited things, so it is not permissible for a Muslim to take the matter lightly or to do it, whether that is for the purpose of helping poor Muslims or any other cause.

Ibn al-Qayyim said: The prohibition on Riba an-Nasee’ah [which means that the amount of debt is increased when the debtor is unable to pay off the debt at the appointed time and requests extra time in which to pay it off] comes under the heading of prohibition of ends that are in and of themselves haraam; the prohibition on riba al-Fadl [which refers to when similar commodities are exchanged unequally, such as one measure of dates for two measures of a different quality of dates] comes under the heading of prohibition of means. Hence no kind of riba an-nasee’ah is permitted. See I‘laam al-Muwaqqi‘een(2/107).

Riba an-nasee’ah is the basis on which banks operate (lending with interest).

Seeking to do good and righteous deeds, and to bring relief to the poor and needy, cannot be achieved by indulging in sin and evil. A small amount of blessed and halal trade is better than a great deal of riba that is subject to destruction.

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

“Allah will destroy Riba” [al-Baqarah 2:276].

It was narrated in Musnad al-Imam Ahmad (3672) from Ibn Mas‘ood (may Allah be pleased with him) from the Prophet (blessings and peace of Allah be upon him): “And no person who acquires wealth from haraam sources and spends from it will be blessed in it, and if he gives it to charity it will not be accepted from him, and if he leaves it behind, it will be his provision on his journey to Hell. Allah, may He be glorified and exalted, does not erase a bad deed by means of another bad deed; rather He erases bad deeds by means of good deeds. Evil does not erase evil.”

(Classed as Saheeh by ar-Daaraqutni in a mawqoof report. See Haashiyat Tahqeeq al-Musnad, ar-Risaalah edn.) (6/189).

Muslim women body links morality to national relations

By NewsDesk

The Federation of Muslim Women Association in Nigeria (FOMWAN) has asserted that degree of morality of people reflected in a perception which a nation was viewed through, which affected its external relationship with other nations

The association which made the assertion in a communique of its annual conference, held to deliberate on issues topical to existence of the nation, in Akoka, Lagos recently, said that there was need for Nigerians to reorganize some issues which were central to the country.

It raised concerns over perceived societal ills, such as immoral mode of dressing which it noted pervaded the nation, stressing that females who engaged in nudity were a bane on national development, noting that parents and teachers should encourage their female children and students to embrace proper dressing.

It went further to state that parents and teachers alike should endeavor to serve as worthy examples to female children, adding that the female elders should to instruct the students to align with doctrinal teachings of various religious homes.

The association advocated religion of Islam as solution to religious teaching, as it appealed to Nigerians to embrace harmonious existence through preservation of family unit which was foundation of eventual behavior of individuals in the society.

It also stressed that concerted efforts needed to be made by parents and other stakeholders involved in mentoring process, which would eventually shape the children and help them live their youth age, properly.

‘The family unit remains the bedrock of proper child upbringing and as such, parents and guardians should ensure that proper Islamic upbringing is given to their children and wards.’’ It said.