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@illiterato
Islam | Family | Data & AI | System Design A marrying man…
Katılım Nisan 2014
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Shaykh Muḥammad ibn Ṣāliḥ al-Uthaymīn said:
“Indeed tarnishing the reputation of the scholars and leaders in reality is a great crime. It is not a crime upon the scholar himself; but rather it is a crime upon whatever form of the legislation of Allah that the scholar is carrying.
Since when a person’s rights are not recognised and his reputation is tainted, people will not take anything from him and will consider him to be upon misguidance and his opinion to be from desires. Thus, the legislation that this scholar carries falls into neglect due to this defaming.
And so this person who defames the scholar has committed a personal crime upon the scholar and a religious crime upon the religion of Allah which the scholar carries. So these are two great crimes.”
- Ibn al-‘Uthaymīn, Muḥammad ibn Ṣāliḥ, Waṣāyat wa at-Tawjīhāt li Ṭulāb al-‘Ilm (p.196).
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Dr Sharof son graduated as the best student in his department from either BUK or ABU Zaria.
Professor Alaro gave out his daughter who is Medical Doctor the other time.
Sheikh Amubieya said six of his daughters are in Medical and Nursing school. I'm sure many of our other Sunni
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It has been brought to my notice that a post I shared yesterday has been taken to Twitter and used to push an agenda against Sunniy and Salafiy people.
Ordinarily, I would have gone there myself to address it directly, but Twitter is not really my space. Hence, I am putting up this clarification here, with the hope that whoever shared it for the wrong reasons will also share this and correct the narrative.
For clarity, the people referred to as Ahlus-Sunnah are those who follow ALLAAH and His Messenger (Rasool, ﷺ). The Salafiyyah are those who strive to follow the understanding and way of the righteous predecessors (the Salaf) in adherence to the Qur’an and Sunnah.
My name is Abbas Rhamotallahi Ejide (Rahmah), and I identify upon the Sunnah, the Salafiyyah.
At no point did my previous post intend, directly or indirectly, to speak against people upon the Sunnah or the Salaf. That interpretation is entirely false.
I, Myself, wear the Niqāb. I made that decision after I turned 18, upon reaching the age where I could consciously choose my path. It has been six years, and never once have I regretted that decision.
Within these years, I have:
– Completed my first degree
– Served in a university
– Completed my Master’s degree
– Interned at a university teaching hospital in the psychiatry department
– Built and sustained a ghostwriting brand for four years
– Recently launched a virtual mental health brand for Muslim women
– Mentored teenage girls, some of whom I have supported into university
All of this while wearing the Niqāb.
So yes, I can confidently say that modesty has never been a barrier to growth, education, or success.
I also come from a family upon the Sunnah. My father is a medical doctor who has practiced for over forty years and runs his own hospital. His children, all raised upon the Sunnah, are accomplished in their respective fields, including graduates from top institutions abroad.
There are countless Sunniy families, within and outside Nigeria, with similar stories of excellence. Nowhere in the Sunnah is the pursuit of knowledge or lawful worldly success discouraged.
As Muslim women, we choose dignity. We choose modesty. And we still rise, achieve, and excel.
Our role models are not empty figures. They are women of legacy:
𝐊𝐡𝐚𝐝𝐢𝐣𝐚𝐡 𝐛𝐢𝐧𝐭 𝐊𝐡𝐮𝐰𝐚𝐲𝐥𝐢𝐝:
A successful and respected businesswoman, she was the first to believe in the Prophet (ﷺ). She supported Islam with her wealth, strength, and unwavering faith, becoming a pillar of stability in the earliest and most difficult days.
𝐅𝐚𝐭𝐢𝐦𝐚𝐡 𝐛𝐢𝐧𝐭 𝐌𝐮𝐡𝐚𝐦𝐦𝐚𝐝:
A scholar of immense knowledge, she narrated thousands of hadith and became one of the greatest teachers in Islam. Men and women travelled from far to learn from her.
𝐀𝐢𝐬𝐡𝐚 𝐛𝐢𝐧𝐭 𝐀𝐛𝐢 𝐁𝐚𝐤𝐫:
The beloved daughter of the Prophet (ﷺ), known for her piety, patience, and strength. She lived a life of simplicity and devotion, becoming a model of dignity and faith for Muslim women.
𝐀𝐬𝐦𝐚 𝐛𝐢𝐧𝐭 𝐀𝐛𝐢 𝐁𝐚𝐤𝐫:
A woman of courage and sacrifice. She supported the Prophet (ﷺ) during the Hijrah by secretly delivering food and aid, risking her safety for the sake of Islam.
𝐅𝐚𝐭𝐢𝐦𝐚𝐡 𝐚𝐥-𝐅𝐢𝐡𝐫𝐢:
The founder of one of the world’s oldest universities, Al-Qarawiyyin. She dedicated her wealth to establishing a center of knowledge that continues to benefit generations till today.
Women whose impact was not loud, yet eternal. Women whose faith elevated them, whose honour protected them, and whose excellence spoke across generations.
May ALLAAH be pleased with them, accept from them, and make us worthy of following in their path.
Even the Prophet (ﷺ) honoured knowledge and those who pursued it. So it is deeply unfair to twist a message rooted in awareness into something divisive.
My original post was a warning against manipulation and psychological control—especially when such acts are carried out without regard for a person’s religious values.
1/2
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The problem with the Hadith is that it designates to hell those who attempt to reinvent Islam and spawn heresies, same as thrust as Quran 4:115:
“And whoever opposes the Messenger after guidance has become clear to him and follows other than the way of the believers - We will give him what he has taken and drive him into Hell, and evil it is as a destination”
and Hadith العرباض بن سارية ending in “all heresies end in hell”, to mention only a few.
It has indeed caused many problems for deviants like Dedew who is a known Sufi Ikwaani who rubs his body with saliva from the mouths of Sufi Sheikhs, and says علو الله is merely figurative.
We all know what we are doing.
Bọrọkini Rogers 🇳🇬@Femi_OfMainland
That Hadith has caused many problems in our history. Many scholars have tried to identify these 73 sects, and as soon as they are done identifying these 73, there are 74 and 75. Which shows the inconsistency of the hadith with what we know to be true. I suppose the biggest problem with the hadith is that it creates a “we are saved, you're not” division between Muslims. This hadith is also ridiculously more commonly used by a well-known strand of Islam. If you're one of the regular users of this hadith, best to do more research about it.
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@illiterato Can you share the chain of narration relating to al-Irbād's mention of hell?
The narration you brought here is for that of Jābir not what al-Irbād narrated.
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Don't Let Anyone Deceive You From Not Getting Kitaab At-Tawheed.
I've sold more than 50 copies(still selling)
And non of those who got it regretted.
Even it was part of the book a non-muslim got that Allah used in guiding her to Islam With Other Books.
Some Of The Deliveries in attached pictures.
May Allah Not Mislead Us.
Victoria Island, Nigeria 🇳🇬 English
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My first peer mentor in academia is a Niqobi, sunni and salafi core. Extremely brilliant! Achievements uncountable... No noise.
May Allah continue to bless her.
To every fufu story you tell me, I will respond with 20 successful stories.
Bring it on !
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@IbnDhikriLlaah Both. Jaabir’s narration is of a regular part of the Prophet’s khutbah, without the ziyaadah I referred to. Irbad’s is of a particularly touching admonition, in the sunan: islamweb.net/amp/ar/fatwa/2…
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@illiterato Perhaps you mean the Hadith of Jābir Bn Abdullāh
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I have videos, don’t play
Alpha Mariam@mariampearls
@alapo_ Please, I have stories. Don't play
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If you can point out any matter discussed here without evidence, I've got 100k for you.
Abuja, Nigeria 🇳🇬 English
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We shouldn’t create fear around knowledge. We should guide people on how to approach it correctly.
Latest Kitab At- Tauhid owner soon Bi IdhniLlah ☺️
JazakumLlahu khayran to our sponsor 🤲
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I am Salafi! I pray to Allah to make me worthy of the ascription.
I am a Salafi because 'as a Muslim, I practise my Islam with the Qur'an and Sunnah as my guide and UPON THE UNDERSTANDING OF THE SALAFS (the pious predecessors).
What better way to understand/practise my Deen.
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Re: Blacklisting of Kitāb al-Tawḥīd
by Shaykh Muḥammad bin ʿAbd al-Wahhāb -rahimahulLāh-
I recently came across a post on X that blacklisted Kitāb al-Tawḥīd of Shaykh Muḥammad bin ʿAbd al-Wahhāb on the basis of flimsy reasons and watery, unsubstantiated allegations. Such attempts are not new; several similar efforts have been made in the past, all of which have failed, and this latest one is likewise destined to fail.
What I have recently observed is that most of those who pass such judgments on this blessed book are either ignorant of its contents, which consist primarily of direct quotations from the Qurʾān, the Sunnah, and the statements of the pious predecessors (al-salaf al-ṣāliḥ), or they are deliberate mischief-makers whose views are shaped by premeditated sectarian biases.
In my opinion, the most effective response to such individuals is not to engage in direct refutation of their claims, but rather to promote the teaching of the book itself. In this way, those who are genuinely curious about its contents can become enlightened and properly educated. It is for this reason that I recommend the Yoruba-language explanation of Kitāb al-Tawḥīd delivered by Shaykh Professor ʿAbd al-Razzāq A. Alaro, mni. Those who wish to benefit from the book in the Yoruba language may access the weekly classes on the Facebook page of the Assunnah Academy of Daʿwah. Previous classes are available via the following link:
(drive.google.com/drive/folders/…)
A pertinent illustration of this approach is the popular story of a scholar who had long been a vocal critic of Shaykh Muḥammad bin ʿAbd al-Wahhāb, having formed his opinion solely on the basis of reports he had heard from the Shaykh’s opponents. After some time, one of his students travelled to Saudi Arabia for advanced Islamic studies, which afforded him the opportunity for direct engagement with the Shaykh’s works under qualified teachers. During the holidays, the student presented Kitāb al-Tawḥīd to his teacher after first removing the cover pages that bore the author’s name. Upon returning later to inquire about his teacher’s opinion, he found that the scholar had expressed profound satisfaction with the book, remarking that it consisted entirely of Qāla Allāhu (“Allah says”) and Qāla al-Rasūl (“the Prophet says”). The teacher showered high praise upon whoever had authored such an excellent work. Only then did the student reveal the true identity of the author. From that moment onward, the teacher ceased his criticism of Shaykh Muḥammad bin ʿAbd al-Wahhāb.
A similar historical incident occurred between ʿAbdullāh ibn al-Mubārak and his teacher al-Awzāʿī. The latter had been a strong critic of Imām Abū Ḥanīfah on the basis of hearsay. This attitude persisted until Ibn al-Mubārak returned from Kūfah bearing some of the books he had studied under Abū Ḥanīfah and presented them to al-Awzāʿī without disclosing the author’s identity. The full account of the story, as narrated in Tārīkh Dimashq by Ibn ʿAsākir (32/399), is as follows:
"Al-Faḍl ibn ʿAbd al-Jabbār reported to us, saying: I heard Abū ʿUthmān Ḥamdūn ibn Abī al-Ṭūsī say: I heard ʿAbdullāh ibn al-Mubārak say: “I travelled to Syria to meet al-Awzāʿī and found him in Beirut. He said to me, ‘O Khurāsānī, who is this man who has appeared in Kūfa?’ -meaning Abū Ḥanīfa. “So I returned to my lodging, took up the books of Abū Ḥanīfa, and extracted from them some of his finest legal opinions. I spent three days occupied with them. “On the third day I went back to him. He was the muʾadhdhin and imam of their mosque, and I had the book in my hand. He asked, ‘What is this book?’ I handed it to him. “He opened it and looked at one of the issues I had marked, which read: ‘al-Nuʿmān ibn Thābit.’ After giving the adhān, he remained standing and read the opening section of the book. Then he placed it in his sleeve, stood up and led the prayer. After the prayer he took the book out again and continued reading until he reached that same issue. “Then he said to me, ‘O Khurāsānī, who is this al-Nuʿmān ibn Thābit?’ “I replied, ‘A scholar I met in Iraq.’ “He said, ‘This is a noble man among the scholars. Go and learn as much as you can from him.’ “I said, ‘This is Abū Ḥanīfa, the very one you warned me against.’”.
End of quote.
Abdul Qowiyy Olalekan Badmus
Català
Future X@Sheik_elizzy
@contentmints @ibnjaafar1205 @saheedosupa “9 year old is an adult.” 😂 Your ped0phile caravan robber prophet who got bewitched and attempted su!cide because revelation ceased after Waraqah death said Fatima who was 15-18 year was too young to be married to his friends Ped0phile sympathizer. Nothing concern me with Osupa
ZXX
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Then when a person chooses to return to the authentic teachings of the religion in its pristine form —before the layers of later habits and customs— that commitment is labelled as extremism.
How easily the original becomes strange, and the additions become 'worthy alternatives'
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