Imam Shamil (d. 1871) led Dagestani & Chechen Muslims in resistance to Russian imperialism in what became known as the Caucasian War. He succeeded in establishing Shari'ah in hostile environments through toil & struggle in perseverance.
At the tender age of 24, Amir Abdul Qadir al-Jaza’eri (d. 1883) inspired unity throughout Algeria & led them towards establishing a fierce resistance to the most advanced army of the time —the French; winning wars & winning hearts alongside.
He was a Qadiriyya Sufi adherent.
In modern-day Senegal, Shaykh Umar Futi Tal (d. 1864) spent 55 yrs teaching Islam & yet when the French colonisers encroached, he plunged himself into military resistance which was largely successful, resisting with a Sayf (sword) & Hizb Sayfi.
He was a Tijāniyya Sufi adherent.
The Italian colonization of Libya was resisted by the Lion of the Desert —Omar al-Mukhtar (d. 1931), who organized & led the Libyan resistance for nearly twenty years. He terrified them, & yet showed them the true meanings of mercy & morality.
He was a Sanusi Tariqa adherent.
Shall I not mention to you the Azhar alumni, Shaykh Izzuddin al-Qassam (d. 1935), a Syrian, who led local struggles against British & French in Levant, then traveled to Palestine to serve as a militant opposition to Zionism in the 1920s & 1930s?
He was a Qadiriyya Sufi adherent.
Have you ever heard of Shaykh Fazle Haq Khairabadi (d. 1861), a Sufi who's fatwa declaring jihad against the British in 1857 terrified them?
What about Titu Mir (d. 1831), who trained his fellow countrymen in Bangladesh to fight the British using lathi bamboo sticks?
Shaykh Abdullahi Niasse (d. 1922) who was part of the Ma Ba movement that terrified the French invaders in Senegambia region, who even after choosing to concentrate on preaching & teaching Muridin, the French still couldn't handle his presence.
He was a Tijāniyya Sufi adherent.
Here is Shaykh Ahmadou Bamba Mbacke (d. 1927) who terrified the French colonial forces in Senegal.
He said:
“You exiled me, accusing me of jihad
Well, your words about me are true
For verily for the sake of Allah the majestic, I am struggling...”.
He was a Muridiyya Sufi.
Shaykh Muhammad al-Hashimi al-Hasani (d. 1961), known to have warded off his own whimsical desires, was also famous for warding off the French colonisers in his home town.
He was a Shadhili Sufi adherent.
Not just men, Sufi women such as Lalla Fatma N’Soumer (d. 1863) led several battles against the French defeating them time and over. She grew up in the Zawiya, yet it took the French a couple of expeditions before securing her capture.
She was a Rahmaniyya Sufi adherent
These are a few from the Sufi masters who lived in the times when Wahabism existed. These Sufis defended the Ummah from external forces by writing, preaching & Jihad, while the Wahabis only knew how to express their pseudo masculinity by attacking the Ummah from within.
For Sufis, the greatest battle is against one's own soul. Once that is won, opposition to external evil will manifest.
However, just like history, or any other field that requires thinking, this is a concept that is too complicated for @Shinvanuk & his likes to comprehend.
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1. Placing the dead person such that they are facing the Qiblah during Janazah
This is an Innovation. The correct way is to place them on their backs, while the Imam stands by their waist (for male) or shoulders (for females).
1/11
2. Making du'a over the deceased *after Salatul Janazah
In absence of any excuse tenable in Shari'ah, the right thing to do after observing the funeral prayer is to proceed immediately with burial. The practice of making extra du'a over them *after Janaza is an Innovation.
2/11
3. Chanting Dhikr while carrying the deceased
Engaging in congregational Dhikr while escorting a funeral to Masjid or graveyard is bid'ah. Some people gisting & laughing while escorting a funeral —SubhanaLlah. This is a moment for du'a, sober reflections & introspection.
I used to be an Islāmiyya Teacher. I taught for about 2-3 years and throughout my stay, I didn't beat a single child.
I made this conscious decision to be linient with students and I immediately understood why beating was necessary.
As for the Qur'an itself, majority of them
understood it without beating.
Majority of the students preferred my teaching style & will frequently form flocks around me. But I knew I could afford not beating because they were other teachers who would.
The problem isn't the Qur'an itself.
Islāmiyya students are stubborn!
Many of them take it as a getaway or a place to play, unlike their conventional schools.
If you take an eye off them, trust me, they will turn the entire place upside down.
Is it the girls & the boys will often engage in certain exchanges that'd leave you shocked?
These are copies of the Glorious Qur'an, written by hand off heart without looking; after years of practice (sātu), recital (tilawa) and memorization (hadda).
These copies of the Glorious Qur'an are one of the greatest religious heritage of Arewa.
One thing that makes them unique are these notes that are usually written on the margin. In this note, it indicates that the word “فمنه” occurs in the Qur'an just once.
At first, this seems unlikely cos it sounds fairly common, but upon searching, you'd discover they were right.
The mere fact that people need to be convinced over the illegitimacy of homosexuality in Islam haunts me. How can 2 grown men claim that they can hAvE children together, STEAL children birth by STRAIGHT couples, & still disguise as Muslims? Never thought I'd see a day like this.
And there are some Muslims asking other Muslims to 'tAkE it eAsY on them'. We have! That's why we show them the door OUT of Islam.
After the story of the destruction of Sadum, Allāh says: "this is a SIGN for the believers" [Hijr - 77].
What else are you waiting for?
Yes, it is a major sin which isn't kufr just yet, but it becomes Kufr when they legitimize it. If a person looks at a kabīrah, prohibited by clear texts & say it is permissible, then that is Kufr.
So, again ANYONE who calls himself gay & thinks it is okay in Islam has APOSTATED.
REBUTTAL TO THE CLAIM THAT SHAYKH IBRAHIM NIASSE (R) IS WITH ƳAN HAQIQA
In this thread:
[2-7] The hypocrisy of the author
[8-11] The actual meaning of the statement
[12-15] Ibn Taimiyyah & Ibn Qayyim confirmed this
[16-17] Shaykh is free from Ƴan Haqiqa
[18-19] Conclusion
Allāh (SWT) orders fairness even towards people we don't like [Q5:8]. However, Expecting this from a Salafi is now likeable to expecting an apple tree to produce pineapples.
They often allow their desire to slander & vilify others stand in the way of truth & fairness.
2/19
The very book this author cites as a proof that Shaykh Ibrahim is upon the belief of Ƴan Haqiqa began with a letter from Shaykh, harshly scolding a group of people WHO PRAYED with Tayamum instead of Wudhu.
He said: “it is surprising that a people pray without Wudhu, inna..