Meee

Invest in your akhira by listening to Albani's lecture on gossip (gulma). O Mu’adh! Are people thrown onto their faces in Hell for anything other than the harvest of their tongues? (Hadith). Listen to it & ask Allah to grant you tawfique.

My aunty visiting from Nigeria is complaining about the UK heatwave. She’s visiting from Nigeria!

Göğüste o anlık gelen "cız" sesi ya da ince bir iğne batması hissi, çoğu zaman kişiyi "Kalp krizi mi geçiriyorum?" korkusuyla baş başa bırakır. Ancak bu durumun arkasında genellikle çok daha masum ama can sıkıcı sebepler yatar.++++

Everyone keeps asking… "who is Aliyyah"? Aliyyah is not just a name on this graphics. She is one of us. A graduate of the University of Ilorin, who, two years ago in her 300 level, was diagnosed with Lupus Nephritis — a condition that slowly began to damage her kidneys.

I don't care about your favourite singer. Tell me your favorite Qur'an reciter.

A fair and balanced assessment of Kitāb al-Tawḥīd by Muḥammad ibn ʿAbd al-Wahhāb must begin by acknowledging that the work was intended as a call to the purification of monotheism and the elimination of practices perceived as compromising pure devotion to Allāh. Many Muslims have benefited from its emphasis on sincerity (ikhlāṣ) and the rejection of idolatry. However, over time, a number of scholars across different Sunni traditions have raised concerns, not necessarily about the goal of tawḥīd itself, but about the methodology, framing, and implications of the text. One of the major criticisms is the tendency of the book to expand the scope of shirk in ways that appear to include practices historically treated with nuance by classical scholars. Issues such as tawassul (seeking intercession), tabarruk (seeking blessings), and certain forms of grave visitation were discussed in detail by scholars like Imām al-Nawawī and Ibn Ḥajar al-ʿAsqalānī, who often allowed some forms of these practices within the framework of Sunni orthodoxy. Critics argue that Kitāb al-Tawḥīd tends to collapse these distinctions, presenting them in ways that may lead readers to equate long-standing juristic differences with outright shirk. Another concern relates to the reduction of theological nuance. The broader Sunni intellectual tradition, whether Ashʿarī, Māturīdī, or classical Ḥanbalī, developed sophisticated approaches to interpreting texts, weighing intentions, and contextualising actions. In contrast, the structure of Kitāb al-Tawḥīd often presents matters in binary terms: tawḥīd versus shirk, guidance versus deviation. While this approach may be effective for instruction at a basic level, it risks oversimplifying complex theological discussions and leaving little room for legitimate scholarly disagreement (ikhtilāf). Closely connected to this is the book’s method of presenting evidence. It relies heavily on Qur’ānic verses, selected ḥadīth, and statements of early scholars, that are often presented without engaging alternative interpretations found within the wider Sunni tradition. As a result, the text appears one-directional, guiding the reader toward a single conclusion without exposing them to the diversity of juristic and theological reasoning that has historically characterised Islamic scholarship. Perhaps the most serious concern about it is the potential pathway the text creates toward takfīr (excommunication). While Muḥammad ibn ʿAbd al-Wahhāb himself set conditions and cautions regarding declaring Muslims as disbelievers, the framework of the book, especially when read without scholarly guidance, can be interpreted in ways that encourage harsh judgments against other Muslims. In some contexts, this has contributed to sectarian tensions and the policing of religious practice in ways that exceed the bounds of classical Sunni restraint. The work has produced a form of religiosity that is more polemical than transformative, emphasising correctness over character. Nevertheless, the historical impact of the text cannot be ignored. It became foundational to recent Salafi reform movement that later aligned with political authority in Arabia, shaping religious discourse and policy but also unfluenced rigidity and extremism in Arabia and many other parts of the world. Its teachings have been associated with rigid attitudes, the marginalisation of other Sunni expressions, and even the destruction of certain Islamic heritage sites. While these outcomes cannot be attributed solely to the book, they form part of the broader conversation about its influence. Recommendation: ❌ Not recommended except in a classroom with a well-grounded teacher who has insight and exposure to other great works, contextual understanding and Uṣūl al-Fiqh.