Alara

Its really bewildering

This is not true. Not only was it done, he asked them to do it. In fact in the very similar manner that you claimed Ibn Mas'ud frowned against. Again lemme link the hadeeth x.com/i/status/20382…

At least its now getting clearer that wahabis will prefer to align with the Ahmadiyyah instead of the Sunni. As it has often been pointed out, if you take the path of wahabism, it will lead you to kufr

Thats is the way they do. The benefit, declare misguidance, amass more crowd, get funding from Saudi, embezzle funding, leave their crowd in abject poverty and denying them similar benefit that they enjoyed. Its the people who believe them that I pity

@Khaleel886 @IdrisAOni1 In Shaa Allah, you will not see me where misguidance is been justified. If i don't know it i would rather seek knowledge instead of doing taqleed. Which is what I also advice you to do. Because now it is clear you did not consider all evidences. x.com/i/status/20382…

@_alagbada @IdrisAOni1 Please, I want to see the narration that said prophet closed the door and told the sahabah to recite the tasbeeh and tahleel. I want to see that narration. Because nothing some of you will not use to justify misguidance. And please, add the isnād of the hadith.

The Asalatu gathering, as practiced in Yorùbá land, can be best understood as a cultural expression of what is known in classical Islamic tradition as a Ḥalaqah (circle of learning and remembrance). Both concepts are rooted in the same fundamental objectives: gathering Muslims for the remembrance of Allah, the recitation of supplications upon the Prophet (ṣallāLlāhu 'alayhi wa sallam) spiritual upliftment, communal bonding, and informal religious instruction. In essence, the difference between Asalatu and Ḥalaqah is not one of purpose, but of form and cultural adaptation. Islam, as a universal religion, has historically allowed for variations in methodology across different regions, provided that the core principles of the Sharīʿah are preserved. Thus, just as scholarly circles in the Arab world may adopt one format, Muslim communities in Yorùbá land naturally developed Asalatu as a localized and accessible means of achieving similar spiritual and educational goals. It is therefore inaccurate to dismiss Asalatu as an innovation in its entirety. Rather, it falls within the category of permissible communal practices (al-ʿādāt al-mubāḥah) that serve a legitimate Islamic purpose. The foundational elements, dhikr (remembrance), ṣalawāt upon the Prophet (ṣallāLlāhu 'alayhi wa sallam), exhortation, and moral instruction, are all firmly established in the Qur’ān and Sunnah. What differs is the structure, language, rhythm, and cultural expression. However, like many inherited communal practices, Asalatu has, over time, experienced an influx of elements that may not align fully with authentic Islamic teachings. These may include exaggerations, unverified chants, excessive formalism, or practices that border on innovation in the blameworthy sense (bidʿah sayyi’ah). This development is not unique to Asalatu; it is a pattern observed in many Muslim societies where originally sound practices gradually accumulate foreign elements. This reality calls not for outright condemnation, but for thoughtful reform (iṣlāḥ). Reform should aim at purification, not destruction, retaining what is sound and beneficial while gently correcting or removing what contradicts the Sharīʿah. To abandon Asalatu entirely would mean losing a powerful indigenous platform for daʿwah, community engagement, and spiritual development, especially among grassroots Muslims who may not have access to formal scholarly environments. A balanced approach, therefore, is required. Scholars and community leaders should engage Asalatu gatherings constructively, guiding their content, ensuring authenticity in supplications and teachings, and reorienting them toward the Prophetic model of remembrance and learning. This approach preserves cultural identity while safeguarding religious integrity. In conclusion, Asalatu and Ḥalaqah are essentially two expressions of the same Islamic spirit, shaped by different cultural contexts. The presence of certain irregularities within Asalatu does not invalidate its foundation, but rather highlights the need for continuous scholarly guidance and reform. What is required is not rejection, but refinement, so that the practice can continue to serve as a means of drawing people closer to Allah in a manner that is both authentic and culturally meaningful.

@Khaleel886 @IdrisAOni1 So which act exactly in asalatu is not found in the Qur'an and Sunnah? Is it the gathering? Is it the azhkaar? Kindly name the particular act.

@_alagbada @IdrisAOni1 Any act of worship that is brought to seek closeness to Allah that do not have a basis for it in the Qur'ān and Sunnah is termed bid'ah (religious heresy). I want to see that narration that supports some other claims.

@Khaleel886 @IdrisAOni1 You keep saying the actions of Amir al Mu'mineen and Ibn Mas'ud is enough. But their actions only show that they do not know about it. That they don't know doesn't mean it does not exist. And is actually a Hujjah against declaring something as bid'ah if it is not mass transmitted

@_alagbada @IdrisAOni1 The actions of Umar Ibn Khattab and Abdullah ibn Mas'ud رضي الله عنهماshows that tha narration is largely false because if it were a known practice amongst the companions,Umar Ibn Khattab and Abdullah Ibn Mas'ud will not frown upon what the saw and called out it's perpetrators.

With every passing day it becomes increasingly obvious that Trump’s one & only plan was to kill the Ayatollah, which should presumably just result in immediate state collapse. Everything since day 2 has been desperately scrambling to salvage that situation.

After three years, I realized that this door to Sufism was not going to open any further unless I embraced Islam. (1/)

“No more foreign wars.” “It’s just a limited military operation.” “Okay, we’re at war. But no boots on the ground.” “We’re putting boots on the ground. But mostly special forces.” “Activate the draft.”

The reason why you see all these recent Wahabi horde in the Nigerian Online space is because Nigeria is quite slow to what happens everywhere else. Everywhere else in the world, they have debated and effectively subdued their folly. Give it 5 more years, they'll disappear

Knowing above three will help you in world life (in GK questions), knowing below three would corrupt your aqeedah and may lead you to Jahannum.

@Khaleel886 @IdrisAOni1 So, I ask you, who are you to blame one and praise the other? What authority do you have to claim it is Bid'ah? And where did that authority come from? That is where the problem is.

@Khaleel886 @IdrisAOni1 Jokomba brought the narrations including that of Umar, Faagba brought a narrations including one of the prophet himself asking the Sahaba to close the door and reciting tasbeeh and tahleel after he has instructed them to do so, in an asalatu-esque manner.

It does seem to me that most of our brothers here have a way of “having seen” ONLY the negative part of something they’re not pleased with. As someone who’s left Madrasah since 2008, I went to Nasfat Abuja for a whole year in the year 2009-10 and I learned so much. Long before

Funnily, in the entire world, entirely, this is the arrangement. Every so called "islamic country" operates based on the principle of separation of "church and state" Except One. And it is that one that every other heretic government is ganging up against

@Abdulganiyinka Toor, all he called himself was Muslim. So why not leave everyone who identifies as muslim and face front. So far so good, there is only one set of people who don't face front

😂He didn't call himself Sufi either