TALL ENGINEER 🇵🇸

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TALL ENGINEER 🇵🇸

TALL ENGINEER 🇵🇸

@___Abdulsalam

أنا أحب الإسلام بكل ذرة من كياني Civil Engineer Ahlus-sunnah please, if you're not a Muslim, don't bother to follow this account!

Zaria, Nigeria Katılım Mayıs 2021
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Abu Āliyah
Abu Āliyah@ElderImran·
Okay, finally wrapped up on this as promised and it's super long😂. Longer than I thought. About 6 longgg posts. May Allah make it beneficial
Abu Āliyah@ElderImran

𝗧𝗵𝗲 𝗝𝘂𝗿𝗶𝘀𝗽𝗿𝘂𝗱𝗲𝗻𝗰𝗲 𝗼𝗳 𝗣𝗿𝗼𝗳𝗶𝘁: 𝙄𝙨 𝙏𝙝𝙚𝙧𝙚 𝙖 𝙇𝙞𝙢𝙞𝙩 𝙩𝙤 𝙋𝙧𝙤𝙛𝙞𝙩 𝙞𝙣 𝙄𝙨𝙡𝙖𝙢? Bismillahir Rahmanir Raheem. In the Islamic legal tradition, trade is recognized not merely as an economic activity but as a sphere of moral accountability. Commerce, when conducted ethically, serves human needs, fosters social cooperation, and channels divine blessings. The pursuit of profit, therefore, is permissible; yet it exists within a framework that balances individual enterprise with the welfare of society. The Quran establishes the foundational principle for trade: “O you who have believed, do not consume one another's wealth unjustly, but only [in lawful] business by mutual consent” (Surah An-Nisa, 4:29). This verse underscores two essential requirements: 1. Mutual Consent – The buyer and seller must agree freely. 2. Lawful Trade – Transactions must not involve prohibited elements like riba (interest) or deceit. Classical jurists derived from this principle that all forms of profit are permissible unless a specific text prohibits them. No text in the Quran or Sunnah explicitly caps profit margins, leaving the matter subject to market forces and mutual consent. When examining the corpus of Islamic jurisprudence, there is a clear scholarly consensus that Shariah does not specify a maximum or minimum rate of profit for general commercial activities. The International Islamic Fiqh Academy, in its 5th session, resolved that the fundamental principle is freedom for individuals to buy, sell, and dispose of their property within the framework of Shariah. The Standing Committee for Issuing Fatwas echoed this sentiment, stating that "there is no limit to profits in trading; rather the matter is subject to supply and demand". 𝐓𝐡𝐞 𝐇𝐚𝐝𝐢𝐭𝐡 𝐨𝐟 𝐔𝐫𝐰𝐚𝐡 𝐚𝐥-𝐁𝐚𝐫𝐢𝐪𝐢 The companion Urwah Al-Bariqi narrated as reported in Sunan Abi Dawud(3348) and Tirmidhi(1258). The Prophet (PBUH) gave Urwah one dinar and instructed him to purchase a sheep. Urwah proceeded to the market and negotiated a deal where he bought two sheep for the single dinar. While returning, he was met by a man who wished to purchase a sheep; Urwah sold one of the two sheep for one dinar. He then returned to the Prophet with both the sheep and the original dinar. This transaction represents a 100% profit margin, as Urwah effectively doubled the value of the Prophet’s capital within a single market outing. Upon hearing the details, the Prophet did not reprimand Urwah for overcharging the third party or for profiting significantly from the initial commission; rather, he supplicated for him: "O Allah, bless him in this transaction of his". So this Hadith answers to those who were arguing that one could not make 100% profit on a transaction. Let's get into more details. While the law does not prescribe a profit cap, it provides a safeguard against exploitation. Let's discuss the concept of 𝐆𝐇𝐀𝐁𝐍 𝐀𝐋 𝐅𝐀𝐇𝐈𝐒𝐇. What is Ghabn in the First Place? In classical fiqh, Ghabn (غبن) refers to: A disparity between the price of a good and its fair market value (qīmat al-mithl). It is not simply “overpricing.” It is unjustified deviation from what the market ordinarily accepts. Jurists divide it into two: • Ghabn Yasīr (minor disparity) → Minor inequity is viewed as an unavoidable part of trade, as market players naturally haggle to obtain better prices • Ghabn Fāḥish (gross disparity) → occurs when the price exceeds the standard market range to a degree that people of experience find unacceptable. Why Does Shariah Care About Ghabn? Because of a deeper principle: Consent (tarāḍī) is only valid when it is informed and unmanipulated. The Qur’an permits trade based on consent (4:29), but jurists understood: Consent built on deception or ignorance is defective consent. This is why Ghabn becomes relevant—not as price control, but as Protection against hidden injustice inside “consensual” transactions 1/

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MALAM KAYBEE👳
MALAM KAYBEE👳@MalamKaybee·
Ok today's episode 🤣🤣 Ashe da tafi dadi
MALAM KAYBEE👳 tweet mediaMALAM KAYBEE👳 tweet media
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⚜️Boss Mafia⚜️
⚜️Boss Mafia⚜️@Sheikhsadiqkt·
@___Abdulsalam Kai jiya ma ina wajen aiki naga wata tsaleliyar budurwa innalillahi kai kace hurul aini ce tsabar kyau 😉😂
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TALL ENGINEER 🇵🇸
TALL ENGINEER 🇵🇸@___Abdulsalam·
I don finally mute that guy Make jealousy no kpai me😂
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TALL ENGINEER 🇵🇸 retweetledi
Sister__
Sister__@ana_herleemerh·
STOP KILLING MUSLIMS IN NIGERIA 🇳🇬 STOP KILLING MUSLIMS IN NIGERIA 🇳🇬 STOP KILLING MUSLIMS IN NIGERIA 🇳🇬 STOP KILLING MUSLIMS IN NIGERIA 🇳🇬 STOP KILLING MUSLIMS IN NIGERIA 🇳🇬 STOP KILLING MUSLIMS IN NIGERIA 🇳🇬 ENOUGH IS ENOUGH!!!!!!!!
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Yaya Sule.
Yaya Sule.@X_Sponoton·
A beautiful recitation of Qur'an by zarami 🤩
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Ukhتِي 🧕
Ukhتِي 🧕@Shazaamerh·
May Allah remove every hidden stress from your heart today . Amin ya rabbi
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Kasim · أمبورسا
Tsakanin Cefane da Sadaka Wanne Yafi?? Sheikh Dawud Ibrahim Azzahariy.
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TALL ENGINEER 🇵🇸 retweetledi
Safiyyabiso
Safiyyabiso@safiyyabiso·
Conditions of Hijab in Shari'a♥️ This document gathers important points and conditions related to hijab based on Islamic teachings,explaining how a woman should cover her body, the suitable types of clothing, and the reasons why some clothing styles do not meet the requirements of the Shari'ah. 1. The Purpose of Hijab The concept of hijab in Islam is designed to protect the woman’s figure from becoming a source of attraction to men. It aims to preserve her dignity, purity, and the moral balance of society. Hijab ensures that no part or shape of the woman’s body is exposed in a way that might provoke lust or inappropriate attention. 2. Characteristics of a Proper Hijab A hijab that fulfills the Shari'ah conditions should possess the following features: 1. Thick Fabric : The clothing must not be transparent or reveal the body shape. 2. Not Body-Fitting :It should not outline the woman’s figure or body curves. 3. Dark or Modest Color : Avoid bright or flashy colors that draw attention. 4. Long and Flowing : It should reach the feet or at least cover the parts that must be hidden. 5. Fully Covering : It must cover all parts that are required to be concealed, such as the arms, neck, and chest. 6. Without Decorative Designs : The clothing should not contain shiny patterns, flowers, or any form of adornment that attracts the eyes of men. 3. When These Conditions Are Met If a hijab fulfills all these requirements, it is regarded as the correct Islamic hijab one that properly covers the body and does not cause temptation or attention in public. 4. Common Misunderstandings and Modern Challenges Some clothes may be thick but still act as decorative garments (for example, fancy household or marital wear) because of their patterns or attractive designs. Even if they are made from heavy fabric, if they attract attention, they are not appropriate for public appearance. Scholars have also spoken about hijabs with floral or colorful patterns, warning that they may capture men’s attention and therefore are discouraged. 5. The Principle of Precaution In cases of disagreement among scholars or when there is doubt about whether something is permissible, it is safer to avoid it. Refraining from doubtful matters protects one from sin and helps maintain modesty and dignity. 6. Final Advice 1. Choose thick clothing that does not reveal the body shape. 2. Wear calm and modest colors rather than bright or flashy ones. 3. Avoid decorative or shiny designs that attract unnecessary attention. 4. When in doubt, choose a stricter or more modest option to ensure safety from temptation
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Kasim · أمبورسا
Me Ya Dace Inyi Idan Na Tarar da Mai Shan Giya ko Zinah?? Sheikh Abdulrazak Yahya Haifan.
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Kasim · أمبورسا
Falalar Ɓoye Fushi. Sheikh Ja'afar Mahmud Adam Rahimahullāh.
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