Ruuh Fathi

https://youtube.com/shorts/dhw4hHdog3A?si=cxggQvh32MvqenJy

Ta Lo Lagbara Lati Jẹ M***i Ile Yoruba Nyd de videoer og den musik, du holder af, upload originalt indhold, og del det hele med venner, familie og verden på YouTube.

BABA WA LAGEGE RECOGNIZE EVERYBODY EFFORTS IT'S JUST THAT SOME THINGS ARE NOT MEAN TO BE PUBLIC DOMAIN NI FAAAA

𝗪𝗢𝗡 𝗙𝗘 𝗦𝗢𝗥𝗔 𝗪𝗢𝗡 𝗗𝗜 𝗘𝗥𝗨𝗝𝗘𝗝𝗘 They think 💬 they're supercilious not realizing they are just a bait 🪤. #markaz #agege #fyp

I COME ACROSS THIS POST , BABA LAGEGE WILL ALWAYS SEE THE FUTURE THAT YOU CAN NEVERE IMAGINE

They said History doesn't tell lies, but nothing on earth tells more lies like the Yoruba history. It's funny how you try to tell me the history of Edo and Delta just to justify that RABITAH has a right to us, the Yorubas who are still struggling to know the truth in Ife and Oyo, Ogbomosho and Tapa, ilorin (Sheikh Alimi and Afonja) the yoruba Fulani argument in ilorin.

1 Benin people do not originate from the Yorubas, they only have some connections, the same way you don't agree Eko is a Benin word we also disagree that Benin is from ibinu
2 Edo and Delta is more than Benin, Benin is just a little part of Bendel
3 Yorubas didn't introduce Islam to Edo, the hausas and Nupe did, that's why in Edo North (where Islam dominates in the whole of Southern part of Nigeria) the traditions are closer to that of the northeners than it is to the Yorubas
4 Islam dominates Etsako more than it does in any Yoruba states
5 Islam has become a culture in places like Auchi, Ayuele, Warake among others, which there's no such development in Yoruba land
6 In as much as some of us travel to Yorbas to learn Islam hundreds of Yorubas also send their children to Edo to learn in schools like: Hira (afflicted to Islamic university of Madinah), Al-falah institute (where I obtained my diploma in Arabic and Islamic studies), Daru Tauheed (known as Afemai co educational) among other reputable schools in Edo.
7 90 Percent of our scholars have nothing to do with the Yorubas in terms of knowledge
8 We have the number one Nigerian professor in the Islamic University of Madinah (professor Abdulghaniy) also the current number one man in Nigeria when talking about Arabic literature, Emeritus prof Z.I Oseni, the waziri of Auchi
9 None of our Imams is part of the RABITAH (old and new)
10 Edo no be Lagos

Someone said RABITAH is older than my parents. No one currently in RABITAH is older than my Dad رحمه الله , he lived in kwara/Oyo for over 40 years, he knows the story of the Yorubas more than some of your ancestors, I've never seen any Yoruba who speaks better Yoruba than him رحمه الله, so don't think everyone's dad is just 35 years old like your parents, wetin I even get to tell who no get old man for house.

RABITAH both first and second has no influence on Edo/Delta and can never have any.

Below is HRH Alhaji Aliru Momoh, The Otaru of Auchi Sacred Kingdom, and in the second frame is one of the traditional rulers from south Ibie of Etsako west Edo State

Why there president didn't announce this, salafiyyah wabiyyah are viruses in our society especially yoruba land

هل يمكن أن تتكامل الرؤية البصرية والحساب الفلكي؟ وجهة نظر
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تكامل الرؤية والحساب في إثبات الأهلة: كلمة تقدير وإجلال لمفتي عام بلاد يوروبا كافة وجهوده في خدمة شؤون الإسلام

الحمد لله رب العالمين، والصلاة والسلام على سيدنا محمدٍ المبعوث رحمةً للعالمين، وعلى آله وصحبه أجمعين.
أما بعد،

فإن من تمام شكر أهل العلم أن يُعرَف لهم قدرهم، وأن يُذكر فضلهم، وأن يُشاد بجهودهم حين يجتهدون في بيان الحق وإيضاح سبيل الرشد للأمة. ومن هذا المنطلق، يسعدنا أن نرفع كلمات التقدير والإجلال إلى سماحة مفتي عام بلاد يوروبا، على توضيحاته العلمية الرصينة بشأن مسألة الحسابات الفلكية في دخول شهر رمضان وخروجه، وما بذله من جهدٍ في جمع الكلمة وردّ الأمر إلى أصوله الشرعية والعلمية.

لقد أحسن سماحته حين قرر أن الحساب الفلكي ليس بدعةً مستحدثة ولا خروجًا عن السنة، بل هو من جملة الوسائل العلمية التي تُعين على فهم السنن الكونية التي أودعها الله في خلقه. فالشرع الحنيف جاء بإقرار الرؤية، وأرشد إلى إكمال عدة شعبان ثلاثين يومًا عند تعذر الرؤية، كما أن التقدير والحساب مما عرفه المسلمون قديمًا واستعملوه في مواقيت الصلاة والقبلة والكسوف والخسوف. فالحساب الفلكي، حين يُفهَم في إطاره الصحيح، لا يُعارض السنة بل يُسهم في ضبطها وتحريرها.

إن ترتيب الأدلة في هذه المسألة يقتضي فهمًا متكاملًا:
أولًا: رؤية الهلال عند تحققها وفق الضوابط الشرعية.
ثانيًا: إكمال عدة شعبان ثلاثين يومًا عند عدم ثبوت الرؤية.
ثالثًا: الاستفادة من التقدير الفلكي والحساب العلمي في بيان إمكان الرؤية أو استحالتها.

ولا يليق بعصرٍ بلغ فيه العلم مداه، وتطورت فيه وسائل الرصد والدقة، أن يُهمَل جانبٌ معتبر من المعرفة بدعوى التمسك بالظاهر دون فقه المقاصد. إننا لسنا في عصر بدائي تُترك فيه أدوات العلم، بل نحن في زمنٍ تتكامل فيه الوسائل، ويتآزر فيه النقل الصحيح مع العقل الصريح. وإن أخذ بعض الوسائل وترك بعضها الآخر دون موجب علمي منضبط قد يُفهم على أنه ظلم للعلم، أو تضييق لما وسعه الشرع.

ومن هنا، فإن كلمات سماحة المفتي العام تمثل دعوةً رشيدة إلى الوسطية العلمية، وإلى احترام المعرفة، وإلى الجمع بين النص وفهم الواقع، دون إفراط ولا تفريط. وهو في ذلك لم يخرج عن دائرة الاجتهاد المعتبر، بل سلك سبيل العلماء الراسخين الذين يُجلّون السنة، ويستثمرون ما أتاحه الله من أدوات العلم لخدمة الدين وتنظيم شؤون المسلمين.

وإننا نغتنم هذه المناسبة لنتوجه بخطابٍ أخويٍّ مفعم بالاحترام إلى علماء يوروبا كافة، داعين إلى تعظيم شأن العلم، وصيانة مكانته، وعدم إقصائه أو التشكيك فيه بغير بيّنة. فالعلم أمانة، والغش فيه خيانة، وتضييع معالمه تفريط في حق الأمة. وبلاد يوروبا عُرفت بتاريخٍ علميٍّ مشرّف، وبعلماء حملوا لواء الفقه والتفسير واللغة، وكانوا جسورًا بين الأصالة والمعاصرة.

فلنُحيِ فينا روح الترحيب بالمعرفة، ولنحتضن أدوات العصر ما دامت منضبطة بضوابط الشريعة، ولنجعل من اختلافنا في الوسائل سببًا للحوار البنّاء لا للتنازع. إن وحدة الكلمة مقصد عظيم، ولا تتحقق إلا باحترام الاجتهاد، وإعلاء شأن الدليل، وتقديم مصلحة الأمة.

وفي الختام، نجدد شكرنا وتقديرنا لسماحة مفتي عام بلاد يوروبا على جهوده المباركة في خدمة شؤون الإسلام والمسلمين، وعلى حرصه الدائم في بيان الأحكام بروحٍ علميةٍ مسؤولة، تجمع بين الأصالة والوعي بمتغيرات العصر. نسأل الله أن يجزيه خير الجزاء، وأن يوفقه ويسدده، وأن يجمع علماء يوروبا على كلمة سواء، وأن يجعل العلم نورًا نهتدي به، لا سلاحًا نتنازع به.

والله ولي التوفيق.

ق/ الأمير عبد الحكيم داؤد أليـشي الـزكوي
خريج بمركز التعليم العربي الإسلامي أغيغي لاغوس
١١/٢/٢٠٢٦م

منقول

المركز النيجيري للبحوث العربية نيجيريا

Translated by Prof. Noah Jinadu , LASU

INTEGRATING VISUAL SIGHTING AND ASTRONOMICAL CALCULATION: A SCHOLARLY REFLECTION AND EXPRESSION OF APPRECIATION

All praise belongs to Allah, Lord of the worlds. May blessings and peace be upon our master Muḥammad, the mercy sent to all creation, and upon his family and companions altogether.

To proceed:

Among the finest qualities of the scholarly tradition is fairness in recognising merit, acknowledging virtue, and commending sincere efforts made in clarifying truth and guiding the Ummah toward sound understanding. From this noble principle, we extend our sincere appreciation and deep respect to His Eminence, the Grand M***i of the entire Land of Yoruba, SHAYKH ABDUL RAZAQ ABDUL AZEEZ ISHOLA, for his balanced and insightful scholarly clarifications regarding the role of astronomical calculations in determining the beginning and end of the blessed month of Ramaḍān, and for his tireless commitment to harmonising scholarly positions while restoring the subject to its proper Sharʿī and scientific grounding.

His Eminence has demonstrated commendable insight in affirming that astronomical calculation is neither a religious innovation nor a deviation from the Prophetic Sunnah. Rather, it is one of the scientific means that assist in understanding the universal laws that Allah has established within His creation. The noble Sharīʿah emphasised visual sighting and instructed the completion of thirty days of Shaʿbān when sighting is not achieved. At the same time, estimation and calculation have long been known and utilised within Islamic civilisation, including in determining prayer times, identifying the direction of the Qiblah, and studying eclipses. When properly understood, astronomical calculation does not contradict the Sunnah; instead, it enhances accuracy and supports its correct application.

A sound arrangement of the evidences in this matter requires an integrated methodological understanding:

First: Confirmation of crescent sighting when established according to Sharʿī criteria.

Second: Completing thirty days of Shaʿbān when verified sighting is not achieved.

Third: Benefiting from astronomical estimation and scientific calculation in determining the possibility or impossibility of sighting.

It is unfitting for an age in which knowledge has reached unprecedented levels, and where observational instruments and scientific precision have advanced significantly, for a vast domain of beneficial knowledge to be sidelined under the banner of rigid literalism that overlooks the higher objectives of the Sharīʿah. We do not live in an era that necessitates abandoning scientific tools; rather, we live in a time that calls for the integration of means and the harmonisation of authentic revelation with sound reasoning. Selecting certain tools while discarding others without disciplined scholarly justification may constitute an injustice to knowledge and an unnecessary restriction of what the Sharīʿah has left broad and accommodating.

In this regard, the statements of His Eminence represent a sound call toward intellectual balance, respect for knowledge, and reconciliation between sacred texts and contemporary realities—without excess and without negligence. Such an approach firmly resides within the realm of valid ijtihād and follows the path of deeply grounded scholars who honour the Sunnah while utilising the means of knowledge that Allah has made available for the service of the Dīn and the organisation of Muslim communal life.

We also take this opportunity to address, with sincere brotherhood and respect, the scholars of Yorubaland, encouraging the elevation of knowledge, the preservation of its dignity, and the rejection of its marginalisation or unwarranted disparagement. Knowledge is an amānah (sacred trust); betraying it is a grave failure, and neglecting its standards is a shortcoming in fulfilling the responsibility owed to the Ummah. Yorubaland has long been recognised for its noble scholarly heritage and for producing scholars who upheld fiqh, tafsīr, and the Arabic language, serving as bridges between authenticity and contemporary reality.

Let us therefore revive within ourselves a spirit of openness to beneficial knowledge, embrace the tools of our age within the framework of Sharʿī discipline, and transform differences in methodology into opportunities for constructive scholarly dialogue rather than causes of division. Unity of expression is a noble objective, and it is only achieved through respect for legitimate ijtihād, adherence to evidence, and prioritisation of the welfare of the Ummah.

In closing, we renew our sincere thanks and appreciation to His Eminence, the Grand M***i of the entire Land of Yoruba, for his blessed efforts in serving Islam and the Muslim community, and for his continued dedication to presenting rulings with responsible scholarly balance—combining faithfulness to tradition with awareness of contemporary realities. We ask Allah to reward him abundantly, grant him continued success and steadfastness, unite the scholars of Yorubaland upon truth and justice, and make knowledge a light that guides us rather than a tool of dispute.

And Allah alone grants success.

Written by:
Amīr ʿAbd al-Ḥakīm Dāwūd ʿAlīshī al-Zakawī
Graduate, Centre for Arabic–Islamic Education, Agege, Lagos
11 February 2026

Transmitted by:
The Nigerian Centre for Arabic Research, Nigeria

Ọrọ ree ọmọ lasan