De'Lecturer

Political expert - Football lover - Religious - Deep thinker - Arsenal fan - CR7 fan

[A.Y.O @YusufAsunmogejo]

One of the reasons the earliest attempts at Islamic banking in Nigeria, such as the dedicated Islamic banking windows in the old Bank PHB or Habib Nigeria Bank, faced so much scrutiny was because people kept asking this exact question you've just asked. They couldn’t understand how a financial institution could survive without the crutch of interest.

As time went by, scholars and financial experts needed to find a way out of this recurring problem. They had to prove that Islamic banks could cover their significant operating costs, infrastructure, and personnel without taking or giving a single naira of Riba (interest).

To do this, they developed authentic, asset-backed, money-making mechanisms that are foundational to Islamic banking today.

Please note that these are not just "interest with a different name," they are different entirely from the conventional interest-based banking.

Here is exactly why they are completely different from conventional banking:

1. Murabahah (Cost-Plus Financing): In a conventional bank, if you want a car, they give you a cash loan with interest, and you pay back cash for cash with an added percentage. That is Riba.

In an Islamic bank using Murabahah, the bank actually buys the car from the dealer themselves, owns it, and then sells that physical car to you at a disclosed profit margin, allowing you to pay in installments. The profit comes from a real trade transaction, not from renting out money.

2. Mudarabah and Musharakah (Partnership Models): Instead of just pooling deposits from savers and giving them a fixed, guaranteed interest rate, an Islamic bank acts as a partner.

In Mudarabah, the bank manages your funds in halal ventures, and the profit is shared based on a pre-agreed ratio, while the customer bears the financial risk.

In Musharakah, both parties pool capital for a business, sharing both the profits and the losses. The bank puts skin in the game. They earn by working and taking risk, not by exploiting a debtor.

3. Ijarah (Leasing): Instead of lending money to buy equipment, the bank buys the equipment and leases it to the customer for an agreed rental fee. The bank retains ownership and bears the risk of the asset, making the rental income entirely halal.

Having said this, now, let us talk about the reality of navigating a conventional financial ecosystem.

Because Islamic banks have to operate under the Central Bank of Nigeria (CBN), they are sometimes forced by regulatory compliance to participate in clearing systems or transactions that inadvertently generate Non-Permissible Income (NPI), such as penalty fees or unavoidable interest-bearing statutory reserves.

Islamic banks do not use this money to cover their infrastructure or staff salaries. Instead, they have a strict purification process. This NPI is completely segregated and channeled directly to charitable causes, such as funding public health clinics, building schools, or helping the poor. The bank derives zero corporate benefit from it.

One thing Islam prioritizes is striving toward the best, and not absolute perfection. We live in a highly imperfect, conventional financial world. These institutions are doing their best to be upon the truth, creating a halal alternative for millions of Muslims, and leaving the remaining gaps for the Almighty to pardon.

But to throw your hands up, capitulate completely, and allow Shaitan to trick you into thinking Riba is unavoidable just because banking has costs? What will then be the difference between us and them?

Allah knows best.

[𝑰𝒅𝒓𝒊𝒔 𝑨. 𝑶𝒏𝒊 PhD @IdrisAOni1]

Why do we say Islam first?

Because Islam first means God first.

Islam first means truth first.

Islam first means justice first.

Islam first means humanity first.

Islam first means honesty first.

Islam first means peace and security first.

Islam first means the protection of life first.

Islam first means the protection of human dignity first.

Islam first means standing with the oppressed first.

Islam first means opposing oppression first.

Islam first means fairness before ethnicity.

Islam first means principles before tribe.

Islam first means integrity before personal interest.

Islam first means righteousness before partisanship.

Islam first means mercy before hatred.

Islam first means knowledge before ignorance.

Islam first means accountability before impunity.

Islam first means the sanctity of human life before political ambition.

Islam first means condemning crime even when committed by one's own people.

Islam first means defending the innocent regardless of their religion or ethnicity.

Islam first means fulfilling trus

Islam first means loving for others what you love for yourself.

Islam first means protecting society from corruption and chaos.

Islam first means serving humanity for the sake of Allah.

Islam first means being a source of benefit, not harm.

Islam first means brotherhood without injustice.

Islam first means strength without oppression.

Islam first means faith without extremism.

Islam first means identity without tribalism.

Islam first means conviction without hatred.

Islam first means firmness without bigotry.

Islam first means confidence without arrogance.

Islam first means loyalty to principles, not blind loyalty to people.

Islam first means standing for what is right even when it is against yourself, your family or your tribe.

Islam first means refusing to compromise the truth for popularity, politics or ethnic sentiment.

Islam first means judging people by their character and conduct, not by their race, tribe or social status.

Islam first means having the courage to say "my people are wrong" when they are wrong and "my opponent is right" when he is right.

Islam first means submission to God above every ideology, ethnicity, race, tribe, nation and worldly interest.

That is why a Muslim says Islam first, not because he hates his people, but because he believes that the best guarantee of justice, peace, dignity, security and human flourishing is to place the guidance of Allah above every other loyalty.

[A.Y.O @YusufAsunmogejo]

The situation you are describing is a heavy one, and it is understandable why you feel overwhelmed with a three month old at home while facing a new pregnancy.

First of all, establishing the time marker is key here: your wife is one month pregnant, which puts her in the Nutfah stage, well before the 120 day mark of ensoulment.

From a grounded Islamic perspective, the majority of scholars view abortion as generally prohibited because it interferes with a life that Allah has decreed.

However, because the pregnancy is only at one month, there is more room for scholarly discussion compared to later stages. Many scholars, particularly within the Hanafi school and some Shafi'i and Hanbali jurists, allow for termination within the first 40 days if there is a valid reason.

This is where you have to be careful with your intentions. While financial fear is often discouraged as a reason, based on the Quranic warning not to kill children for fear of poverty, the physical and emotional health of the mother are considered valid grounds.

Since your wife just gave birth three or four months ago, her body is still recovering. If a new pregnancy would severely impact her health or her ability to care for the current infant, many scholars would consider this a legitimate pressing need to justify termination before 40 days.

The raw truth is that you cannot terminate just because of a whim. There must be a genuine fear of harm, whether it is the mother's physical health, her mental well-being, or the inability to provide the basic rights of the existing child.

While the text offers leniency in the first month, it is not a free pass. You and your wife should sit down and honestly assess if this is a matter of genuine hardship.

If the hardship is real, the scholarly path for termination at one month exists, but it should be done with a clear conscience.

Allah knows best.

[𝑰𝒅𝒓𝒊𝒔 𝑨. 𝑶𝒏𝒊 PhD @IdrisAOni1]

Muslims do not “avoid” talking about how Prophet Muhammad (ṣallāLlāhu 'alayhi wa sallam) died. In fact, the reports about his final illness and death are openly discussed in the books of Ḥadīth, Sīrah, and Islamic history. The issue is not hidden at all. The real problem is that many people today present selective narratives without context, scholarship, or honesty.

The Prophet Muhammad (ṣallāLlāhu 'alayhi wa sallam) died in Madinah after a period of illness in the 11th year after Hijrah. Among the authentic narrations is that he once mentioned feeling lingering pain from poisoned food he had eaten years earlier at Khaybar. The incident itself is well known in Islamic history.

After the Battle of Khaybar, a Jewish woman named Zaynab bint al-Ḥārith reportedly presented roasted meat to the Prophet Muhammad (ṣallāLlāhu 'alayhi wa sallam) and his companions. According to the narrations, she had poisoned it in an attempt to kill him. The Prophet Muhammad (ṣallāLlāhu 'alayhi wa sallam) tasted it but did not continue eating after realizing something was wrong. One of his companions, Bishr ibn al-Barā’, however, consumed more of it and later died from the poisoning.

The woman herself reportedly admitted her motive when questioned. Some narrations mention that she sought revenge due to the deaths and consequences of war. These reports are found in major Islamic sources and are not concealed by Muslims.

Now, the important point is this: Muslims do not generally say that the Prophet Muhammad (ṣallāLlāhu 'alayhi wa sallam) was “killed” in the simplistic way critics often frame it. Rather, the majority understanding is that:

- he died naturally during his final illness,
- while also possibly experiencing lingering effects connected to the earlier poisoning,
- and that Allāh honoured him with both Prophethood and martyrdom (shahādah).

There is no contradiction here from the Islamic perspective.

Critics often ask:
“If Muhammad was a prophet, why was he poisoned?”

But Prophets in Islamic tradition were never immune from suffering, injury, persecution, betrayal, or even killing attempts. The Qur’ān itself repeatedly states that earlier prophets were harmed and some were killed by their enemies. Prophet Zakariyyā, Prophet Yaḥyā, and many righteous people suffered violence. Prophet Mūsā faced assassination attempts. Prophet ʿĪsā (Jesus) was plotted against according to both the Qur’ān and Christian scriptures.

Even during the Prophet Muhammad’s (ṣallāLlāhu 'alayhi wa sallam) lifetime:

- he was stoned in Ṭā’if,
- physically injured at Uḥud,
- insulted,
- boycotted,
- starved,
- attacked,
- and targeted multiple times for assassination.

None of these negate Prophethood. In fact, enduring hardship while remaining steadfast is part of the prophetic legacy itself.

Another important point critics ignore is this: the Prophet Muhammad (ṣallāLlāhu 'alayhi wa sallam) survived the poisoning incident for years afterward. Khaybar occurred around 7 AH, while the Prophet Muhammad (ṣallāLlāhu 'alayhi wa sallam) passed away in 11 AH. This alone disproves the simplistic claim that he was immediately “killed” there and then.

Some Muslim scholars interpreted his later statement about feeling the effect of the poison as indicating that the poison contributed to his final illness. Others understood it differently. In either case, the reports are openly preserved within Islamic scholarship itself.

Ironically, the very existence of these narrations demonstrates the honesty of Muslim preservation. Muslims transmitted even difficult historical reports rather than erasing them. If Muslims truly wanted to “hide” the issue, these narrations would not exist prominently in Ṣaḥīḥ al-Bukhārī and other major works studied publicly for centuries.

[𝑰𝒅𝒓𝒊𝒔 𝑨. 𝑶𝒏𝒊 PhD @IdrisAOni1]

In Islam, the dead are generally buried directly in the earth because of spiritual, theological, and practical reasons rooted in the Qur’ān and Sunnah. Allah says: “From the earth We created you, and into it We shall return you, and from it We shall bring you out once again” (Sūrah Ṭā Hā 20:55). This verse establishes the natural cycle of human existence: we are created from the earth, we return to it after death, and from it we shall be resurrected on the Day of Judgment. Direct burial reflects this reality in a very profound way.

Islam also emphasizes humility and equality before Allah. Whether a person was rich or poor, powerful or weak, everyone is eventually washed, wrapped in a simple white shroud (kafan), prayed over, and returned to the earth. This simplicity reminds people that worldly status, wealth, and pride eventually disappear. The Prophet (ṣallāLlāhu 'alayhi wa sallam) encouraged Muslims to remember death and the Hereafter, and simple burials help preserve that spiritual reminder.

The Prophet Muḥammad ﷺ himself was buried without a coffin, and his companions followed the same practice. Because Muslims try to follow the Sunnah of the Prophet (ṣallāLlāhu 'alayhi wa sallam) as closely as possible, direct burial became the standard Islamic method. Islam also encourages that the deceased be buried as soon as reasonably possible, reducing unnecessary delays, expenses, and excessive funeral displays.

However, Islam does not absolutely forbid coffins. A coffin may be used when necessary, such as because of the laws of a country, transportation requirements, public health concerns, very soft or wet ground, or other genuine needs. Therefore, the issue is not that coffins are inherently forbidden, but rather that direct and simple burial is preferred whenever possible.

Islam also teaches respect and dignity for the human body even after death. The body is washed carefully, shrouded respectfully, and buried honourably. Extravagance in graves and funeral practices is discouraged because Islam seeks to prevent pride, social inequality, and attachment to worldly status even after death.

In a nutshell, as Muslims, we bury the dead without coffins because Islam emphasizes humility, simplicity, equality, returning naturally to the earth, and following the Sunnah of the Prophet (ṣallāLlāhu 'alayhi wa sallam). Nonetheless, coffins are permissible when there is a genuine need or legal requirement.

[Arsenal @Arsenal]

Good morning from your Premier League champions 👋

[Ibraheem Oloye (AbuMustaeina) @AbuMustaeina]

The wife of Azeez openly confessed to the women that she sought to seduce Yusuf, and bragged that if he didn't acquiesce to her demand (of intimacy), she will find a way to get him imprisoned and have him disgraced.
ولقد راودته عن نفسه فاستعصم، ولئن لم يفعل ما ءامره ليسجنن وليكونا من الصاغرين

She confessed to them about a plan of injustice, hatched it and saw it through, and they all kept mum. It was only after Yusuf had found some leverage while serving his jail term and asked the King to investigate his unjust incarceration that the women finally confessed!
ما علمنا عليه من سوء

So if you see women supporting women even while in obvious error, my brother don't be shocked. It didn’t start today!

But more importantly, be careful around women because if they accuse you of rape, with or without evidence, you might either go to jail or be disgraced.

Yusuf no do anything. In fact e even resist strong temptation! At the end of the day, the woman use emotional blackmail convince her husband to send am go jail even though he know say he innocent abi no be him talk say يوسف أعرض عن هذا واستغفري لذنبك؟
E also don tay wey man dey do man because of woman.

Sha be kiaful around women wey no be your mahram!

Abu Imrān

[A.Y.O @YusufAsunmogejo]

To the Non-Muslims on this space.

I see the way you try to use the crimes of monsters to silence my voice. You think my presence is a threat. Some of you even try to hide your discomfort behind backhanded praise about how brilliant I am except when I talk about my faith.

The truth is that for every belief system on this earth, there will always be people who push things to the extreme. This is not a Muslim problem; it is a human one.

In "The Gun and the Olive Branch," David Hirst documented the history of Zionist militias and the violence they used. If you look at Uganda, Tim Allen wrote about Joseph Kony and the Lord's Resistance Army. These were people committing atrocities in the name of a very different cross.

Even if you look at the history of suicide bombing, Robert Pape noted in his book "Dying to Win" that the Tamil Tigers in Sri Lanka, a secular group, were the world leaders in that tactic for years.

What I am trying to say in all of these? —That terrorism is not and cannot be associated with Islam. Some Muslims can be extreme because they choose to misrepresent the text or they are ignorant of the depth of the doctrine. They are a threat to me just as much as they are to you. When a man decides to be a monster, call him the name of his father and mother.

One of the greatest fallacies in recent history is this forced connection between Islam and terror. T. W Arnold in his book "The Preaching of Islam" and Muhammad Asad in "Islam at the Crossroads" have shown how far the reality is from the narrative you try to sell.

Like I said earlier, if you want to know why I am here, go to my profile page and read it slowly. I have come to stay. You can either brace up for what is coming or you can go home. I am not going anywhere.

[De'Lecturer @Lectureradigun1]

@Eva_Sommie 10 years, according to Prophet Muhammad

[A.Y.O @YusufAsunmogejo]

Someone did send me an anonymous message about a snake spraying confetti on them in a dream. I saw it. I read it, but I didn’t just answer because scholars have warned us to be careful in spreading the dreams we have.

But because this is a general question, I have been tagged on it several times, and since it’s related, I will answer it.

Please note: I am not a dream interpreter, and I would not want people to send me their dreams to interpret for them.

To answer the question, one of my great books on dream interpretation is Muntakhab al-Kalam fi Tafsir al-Ahlam by Ibn Sirin.

In this tradition, the snake is not a symbol of luck or mystery. It is a clear representation of an adversary. The scholars teach that the degree of the threat is mirrored by the features of the snake.

For instance, if the snake is large or carries potent venom, it reflects a powerful and malicious enemy in your waking life. The scholars would say:

رؤيا الحية عدو
Seeing a snake in a dream is a sign of an enemy.

Ibn Sirin distinguished between the locations where you encounter the snake to identify who the enemy is.

If the snake is inside your home, the conflict is domestic. It points to a relative, a neighbor, or someone close who has access to your private life and is acting against you. If the snake is outside, the adversary is a stranger or someone from your professional circle. He was reported to have said:

الحية في البيت عدو من الأهل
A snake in the house is an enemy from the family.

Ibn Sirin went a step further to discuss the resolution of the dream.

If you kill the snake, the interpretation is one of triumph and victory over those who wish you harm.

If the snake sprays you with something, like the confetti I talked about earlier, scholars argue that it could be a golden sign of value on the snake.

Ibn Sirin said this can mean a benefit or treasure will come to you after a period of struggle. He anchored this interpretation on the event that happened during the time of Prophet Yusuf (peace be upon him) and the Malk-l-Misir.

Scholars would also say:

من قتل حية نال ظفرا بعدوه
Whoever kills a snake has achieved victory over his enemy.

After all is said, the ultimate best advice is what you do next after the dream. Remember, dreams like this are meant to make us aware, not afraid. And when it causes you extreme fear, return to the shield the Prophet (peace be upon him) gave us:

1. Dry Spit three times over your left shoulder to symbolically reject the evil of the dream.

2. Seek Refuge. Say:

أعوذ بالله من الشيطان الرجيم ومن شر هذه الرؤيا
I seek refuge in Allah from the accursed Shaitan and from the evil of this dream.

3. Keep it Private. The Prophet said:

فإنها لا تضره ولا يخبر بها أحدا
It will not harm him, and he should not tell anyone about it. Don’t bring it to the TL either.

4. Change Positions. Turn over to the other side from which you were sleeping.

5. Perform Salah. If you are still feeling unsettled, get up and pray.

If you do all these, no matter the evil you see, it will not be able to harm you.

Allah knows best.

[Arojinle @arojinle1]

Egbére does NOT exist!

[De'Lecturer @Lectureradigun1]

@perkmaybe Hello

[De'Lecturer @Lectureradigun1]

@CHIZZY_BB Yes, UNILAG, that school no rate Ur papa at all.

[De'Lecturer @Lectureradigun1]

Remember that UTME is just one part of the admission process.
Stay focused, prepare for the next steps such as Post-UTME screening, and keep monitoring updates from JAMB and your chosen institutions.

[De'Lecturer @Lectureradigun1]

2026 UTME: JAMB Releases First Day Results 🤝

To check your result:
1️⃣Send “UTMERESULT” as a text message to 55019 or 66019
2️⃣Use the same phone number used during registration
3️⃣After sending the message, your result will be delivered via SMS...

[De'Lecturer @Lectureradigun1]

Candidates who are yet to see their results should remain patient and continue checking through the official channels.

*Final Advice to Candidates:* While checking your result is important, candidates are encouraged to stay calm regardless of their scores.

[De'Lecturer @Lectureradigun1]

JAMB has emphasized that the SMS method remains the safest and most reliable way to access your result.

What Happens Next?
With the release of the first day results, more candidates who sat for subsequent exam days are expected to have their results released in batches.

[De'Lecturer @Lectureradigun1]

Important Things to Note
1️⃣Candidates are advised to take note of the following:
2️⃣Ensure you have sufficient airtime before sending the SMS
3️⃣Use only your registered SIM card
4️⃣Avoid using third-party websites claiming to check results

[De'Lecturer @Lectureradigun1]

Fabian Benjamin
Ph.D OrgExpert and PCA

[De'Lecturer @Lectureradigun1]

*OFFICIAL STATEMENT FROM JAMB*

*RE: Hijab Discrimination at Esther Oshikoya CBT Centre*

The attention of the Joint Admissions and Matriculation Board (JAMB) has been drawn to an incident at the Esther Oshikoya CBT Centre in Ibadan. Through its monitoring mechanisms, the Board

[De'Lecturer @Lectureradigun1]

candidates, regardless of faith, that their rights to religious expression including dressing remain a cornerstone of our policy.
For the avoidance of doubt, all ad hoc staff have been further briefed and reminded of the approved procedures for screening candidates at all centres