United-Cleverley

Muslim | Ladokite | MUFC | Iseyin

[Tabreez @Taabreez]

No the central point of your criticism to which I responded in that particular tweet at least is the question of his competence, not the validity of either scholars' position. Both of them are fallible, even if my preferred position is Dr Sharof's (May Allah increase them both in goodness)

Based off his circa 1 minute response in a clipped video vs Prof's almost 20 minutes with the context of an event, how did we or can we objectively and fairly deduce competence especially since he didn't a) reject the analysis made (at least not yet) nor b) made one of his own.

The secondary point of the argument is that the expert position is not also sacrosanct. For example I disagree with it, but I'm not attributing it to a lack of competence.

If you are withdrawing the proposition of incompetence everything else is fair, evidenced critique is all there is to it.

[United-Cleverley @olonataiwo]

@Jubrilx3 @TabreezPhD Like.. He only answered based on what the questioner presented. I don't understand this kick and drag pattern like he's some Idaady pupil, and the other Sheikh stance is absolute and uncontestable.

[United-Cleverley @olonataiwo]

May Almighty Allah continue to increase you knowledge and honor

[Tabreez @Taabreez]

He based his advice of reservation on the explicit prohibition of ribā in Baqarah and on the premise presented to him: that the refinery was substantially built with ribā-based financing. His response was therefore straightforward: “How will you allege ribā and then expect me to say it is permissible?”

That statement does not establish his lack of expertise. He did not attempt a technical Sharia screening of the IPO, calculate its financial ratios or dismiss the percentage-based methodology followed by scholars such as Professor Alaro. He simply declined to pronounce the investment permissible when the question, as presented to him, already alleged a substantial involvement with ribā.

Certainly, expertise remains necessary to verify that allegation and determine whether purchasing the shares amounts to participating in the company’s interest-based financing. That is where the company’s current debts, assets, income sources and the precise structure and use of the IPO proceeds become relevant.

However, the existence of a recognised scholarly methodology that permits investment when prohibited elements remain below specified thresholds does not automatically make the more cautious position erroneous. It means qualified scholars may differ over how an undisputed prohibition should be applied to a complex, mixed financial structure.

You may prefer Professor Alaro’s screening analysis and consider it better supported by the financial details. That is perfectly defensible. But preferring one recognised methodology is different from proving that a scholar who reserved judgment because of an admitted ribā concern is incompetent.

At most, you can say his answer was cautious and not a comprehensive financial analysis. You cannot reasonably make the absence of an analysis he never claimed to perform into evidence that he lacks expertise.

[Tabreez @Taabreez]

I think we are still expanding an extremely narrow response into a comprehensive fatwa it never claimed to be.

Again, Dr Sharof’s exact words were: “How will you allege ribā, and then expect me to say it is permissible?”

That answer is explicitly tied to the premise presented by the questioner. He did not claim to have examined the prospectus. He did not offer a competing financial analysis. He did not dismiss Professor Alaro’s screening methodology. He did not, I repeat, reject the expert analysis being cited here. He simply refused to pronounce permissibility after the questioner had already alleged that the project was financed through ribā.

Professor Alaro’s access to the prospectus and Dangote staff certainly gives him a stronger basis for describing the company’s actual financial position. But the ruling he derives from those facts remains an ijtihād. Expertise deserves weight, but it does not make an ijtihād infallible or turn it into a direct ruling from the nuṣūṣ.

More importantly, Professor Alaro’s route to permissibility appears to rely significantly on ḍarūra for the buyer and seller. That is already another substantial juristic question. What constitutes necessity for an ordinary retail investor? Is the availability of other investments relevant? How is the issuer’s necessity established? At what point does need become ḍarūra? A prospectus can establish financial facts, but it cannot answer those juristic questions by itself. The application of ḍarūra is contextual, contestable and subject to conditions. It is hardly the conclusive position being suggested here.

So yes, one may reasonably say Dr Sharof’s brief answer was insufficient to certify or comprehensively assess the IPO. But that is different from saying he answered without expertise or should have “left it for the experts.” He was not performing a Sharia audit. He answered the narrow question placed before him according to the premise contained within it.

It is unfair to use the absence of an analysis he neither attempted nor claimed to have conducted as evidence that he lacks the expertise to answer the question he was actually asked.

[United-Cleverley @olonataiwo]

@AbuMustaeina These guys are so terrible. As in to what end?

[United-Cleverley @olonataiwo]

@ifedayo_johnson His mother's family house is beside mine.

[United-Cleverley @olonataiwo]

@ashita_valdez Absolutely nobody!

[United-Cleverley @olonataiwo]

@CP_Ogamba Apọda!

[United-Cleverley @olonataiwo]

Bàbá tani ìsẹ́ wù kó wà wí... Ọlọhun má fí òsì t'awa t'ọmọ-t'ọmọ. 🤲

[Davido @davido]

Deep down who like poverty?

[United-Cleverley @olonataiwo]

The CS 😭😭

[Fatai mak Adetokunbo @Number1fanfc]

Papa if you can read this I'm just telling you I wish I had listen to you back then but God knows the best I'm so sorry for all I have done to you please keep resting papa I'm truly sorry and now I'm facing it now I don't even have a roof over my head because of disobedient but

[United-Cleverley @olonataiwo]

@Adamthallith Say it and say it again. May Almighty Allah continue to perfect all that concerns you.

[United-Cleverley @olonataiwo]

@Letter_to_Jack You're just trying to set him up for drag. Every sensible Muslim know there's nothing bad in what he said

[United-Cleverley @olonataiwo]

15 years on X
Do you remember when you joined X? I do! #MyXAnniversary

[United-Cleverley @olonataiwo]

@Danaliagan Person that needs Ruqyah

[United-Cleverley @olonataiwo]

@Nsukka_okpa Abeg @Nsukka_okpa help me ask grok who has the most successful dribbles and most successful passes better Òróró and Enugu Rangers Zidane

[Copy Counsel @BenYousef_E]

Can The Qurān Cure Cancer ?

Yes, bi idhnillaah.

The Qurān is a a cure for both bodily and diseases of the mind. It cures the true believers of doubts, hypocrisy, corrupt views, evil deviation and evil thoughts (tafseer As-Sa'diy). It cures bodily diseases through ruqyah. One of the first incidents of ruqyah was recitation over a snake bite and the victim was cured.

You might want to ask for the correlation between the means and the end but that tells you that Allah is the One who created sickness in all its forms and likewise, cure and has made the Qurān a means of attaining such.

How many times have we heard "you can do everything right and still get cancer".
If you can get cancer without putting yourself in harms way, why can't you get cured without conventional treatment too?

People getting cancer without being negligent with their health, doing everything right and cutting away the highest risk factors reinforces the fact that Allah is the One who causes sickness to descend as evidenced by the hadīth in the Sunan of Ibn Majā:

"Allah does not cause a disease to come down except with its cure"

The point of reference here is causing diseases to descend.

Also, that nothing of affliction happens on earth or to anyone except that it has been ordained in the divine book before it is eventually brought forth (to happen):

ما أصاب من مصيبة في الأرض ولا في أنفسكم إلا في كتاب من قبل أن نبرأها إن ذلك على الله يسير

It is therefore logical to believe that the One who created illness, created and knows the cure in all its forms. If He says His book can cure a disease He created do you then doubt?

In the tafseer of Al-Imām As-Sa'diy in respect of the verse below, he notes that the benefit only comes to those who believe in the verses of the Qurān and adhere to its teachings.

Although one might believe in the cure of the Qurān but yet have less tawakkul.

So the question whether or not the Qurān can cure cancer is yes, cancer and all other illnesses by Allah's leave.

However, the Qurān is just a means, there are other means to attain remedy for medical conditions. That is why you see eminent Muslim personalities seek healing through other lawful means, too. And if you ask them whether or not the Qurān is healing, they will answer in the positive.

Muslims must believe this as not doing so could amount to disbelieving in verses of the Qurān that confirm Qurān is a cure.

هذا وصلى الله وبارك على ببني الهدى

[United-Cleverley @olonataiwo]

@Yemo247 @Femi_OfMainland Apoda

[United-Cleverley @olonataiwo]

وَٱلَّذِينَ ٱتَّخَذُوا۟ مِن دُونِهِۦٓ أَوْلِيَآءَ مَا نَعْبُدُهُمْ إِلَّا لِيُقَرِّبُونَآ إِلَى ٱللَّهِ زُلْفَىٰٓ

[AMB. ỌLÁMIDÉ ADÉMỌ́LÁ ÓSÈYÍFÚNMI @Oseyifunmii]

Does the devotee of Òrìṣà Ọ̀ṣun, Ṣàngó and other Òrìṣà actually regard these Òrìṣà as their God, as some popular Christian songs imply?
This and many other eye-opening questions are explored in this insightful interview with Priestess Oyetola Elebuibon and myself.