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Publicaciones del Canal
These people truly are a risk for themselves and for their gullible audiences, a liability that will only grow as they inevitably expand their viewership.
Despite being demonstrably unfit for this level of exposure, they are drowning in praise and attention from all directions. Every viral clip facilitated by godless algorithms is misinterpreted as a sign that Allah is pleased with them and their work.
Instead of any oversight or mentorship, they hire degenerate talent managers to jumpstart their online hustles.
I will never come to terms with this abomination. However, the greater blame is on the orgs and institutions that are hosting (literally) anonymous YouTubers with zero qualifications simply because they are popular online.
| 2 |  ICNA Canada invited one of these problematic Dawah Figures as a SPEAKER in their recent 2026 Canada Convention in Toronto.
I hope they do some better screening next time, so they don't repeat the mistake of inviting people who have a history of poor behaviour and lack of any formal qualifications.
A normal person would not be laughing at their friend joking that their interlocuter will be r*ped for 40 days by 10 men. | 96 |
| 3 | These people truly are a risk for themselves and for their gullible audiences, a liability that will only grow as they inevitably expand their viewership.
Despite being demonstrably unfit for this level of exposure, they are drowning in praise and attention from all directions. Every viral clip facilitated by godless algorithms is misinterpreted as a sign that Allah is pleased with them and their work.
Instead of any oversight or mentorship, they hire degenerate talent managers to jumpstart their online hustles.
I will never come to terms with this abomination. However, the greater blame is on the orgs and institutions that are hosting (literally) anonymous YouTubers with zero qualifications simply because they are popular online. | 2 |
| 4 |  "Laypeople should NOT be reading hadiths.
Just give them Fath al-Bari first until necessary training..."
Very nice logics. | 89 |
| 5 | من حكايات الشام ما حدثناه أحد شباب مدينة الحفة أنه عرف رجلا بينه وبين أخيه خصومة وقطيعة. ثم اتفق لأحد الأخوين أن بُترت قدمه بسبب مرض السكري، فجاء صاحبُنا بعد البتر فنصحه وذكّره بالله، وكان من ضمن موعظته له في ذلك المجلس أنه قال: "انظر قدمك هذه التي بُتِرت ودُفِنَت، أسبقتك إلى الجنة أم إلى مكان آخر؟"
فرقّ الرجل لموعظته وهو في تلك الحال، ثم جمعه صاحبنا بعد ذلك بأخيه، فبكيا وتعانقا وتصالحا.
وما زلتُ مستحضرا هذه الموعظة التي لم أشهدها. فاللهم رشدك. | 158 |
| 6 |  +1Sin texto... | 178 |
| 7 | Some may ask, "If a child's appearance and characteristics are determined by the DNA in the sperm and egg cell, how are we supposed to understand this hadith?" The issue with the question is that it perceives a highly dynamic and multivariate process (gene expression) as a static process. Yes, a human's characteristics are determined by genes inherited from both parents, but a host of factors influence the expression of those genes.
We know, for example, through several studies, that the genetic expression of children can be influenced by their mothers' diets during pregnancy and time of conception.
The study attached below showed embryos cultured to day 2 in two different media showed 266 differently expressed genes tied to key developmental pathways. By the blastocyst stage (day 5) the differences had shrunk, suggesting embryos can partly adjust.
In a 2017 pig study published in eLife, Cánovas and colleagues found that IVF embryos differ from naturally conceived ones in gene expression and DNA methylation, including at key imprinted genes. When natural reproductive fluids from the oviduct and uterus were added to the IVF culture, the embryos were of higher quality, and their gene expression and methylation patterns were much closer to those of naturally conceived embryos. This suggests the fluid environment of the female reproductive tract helps shape the early embryo’s epigenetic programming.
So, the apparent meaning of the hadith should not come as a surprise to anyone. Changes in the female reproductive tract during and after conception can have an impact on gene expression, including which sperm cells ultimately make it the egg for conception.
This is not taking into consideration our own ignorance and the fact that much is yet to be discovered. For some processes in the cell cycle and/or gene regulation, there are competing mechanistic models that are still debated: we don't know everything about biology (and everything else). Even if none of the aforementioned information was known, the word of ﷺ الصادق المصدوق is sufficient. | 189 |
| 8 | Some may ask, "If a child's appearance and characteristics are determined by the DNA in the sperm and egg cell, how are we supposed to understand this hadith?" The issue with the question is that it perceives a highly dynamic and multivariate process (gene expression) as a static process. Yes, a human's characteristics are determined by genes inherited from both parents, but a host of factors influence the expression of those genes.
We know, for example, through several studies, that the genetic expression of children can be influenced by their mothers' diets during pregnancy and time of conception.
The study attached below showed embryos cultured to day 2 in two different media showed 266 differently expressed genes tied to key developmental pathways. By the blastocyst stage (day 5) the differences had shrunk, suggesting embryos can partly adjust.
In a 2017 pig study published in eLife, Cánovas and colleagues found that IVF embryos differ from naturally conceived ones in gene expression and DNA methylation, including at key imprinted genes. When natural reproductive fluids from the oviduct and uterus were added to the IVF culture, the embryos were of higher quality, and their gene expression and methylation patterns were much closer to those of naturally conceived embryos. This suggests the fluid environment of the female reproductive tract helps shape the early embryo’s epigenetic programming.
So, the apparent meaning of the hadith should not come as a surprise to anyone. Changes in the female reproductive tract during and after conception can have an impact on gene expression, including which sperm cells ultimately make it the egg for conception.
This is not taking into consideration our own ignorance and the fact that much is yet to be discovered. For some processes in the cell cycle and/or gene regulation, there are competing mechanistic models that are still debated: we don't know everything about biology (and everything else). Even if none of the aforementioned information was known, the word of ﷺ الصادق المصدوق is sufficient. | 1 |
| 9 |  Reflections on this hadith, which some fellow Muslims unfortunately are uneasy about and seek alternative variants and interpretations. | 179 |
| 10 |  Some Reflections on the Prophet's Ḥadīth About Intercourse and Gender Determination
Some fellow Muslims seem uncomfortable with this reading of the hadith due to a presumed contradiction with established science, so they differ to alternative variants of the hadith with different wordings. However, I believe that nothing in this hadith necessarily contradicts with any established facts and that no alternative interpretation is warranted. | 1 |
| 11 | It is my belief that a successful “Islamic” YouTube channel is one that ironically facilitates its audience’s righteous integration with the real world (e.g. a mosque, a book, family, good company) and away from these social media platforms.
Their utility is to provide the viewers with tools and insights that actually benefit them in such real-world domains, intellectually, spiritually, physically, or emotionally. For people living within Muslim communities with ample resources and amenities, it ideally is supplemental in nature.
If the core audience is gradually becoming more addicted to your content, something is probably wrong with the content, platform, or audience (or maybe all of them combined). I understand that this is an idealistic perspective that will probably not convince most YouTubers, especially those with large platforms. | 422 |
| 12 | “Buildings and paid staff can be a sign of institutional growth, but they do not by themselves establish communal health. And the emptiness is not universal, nor uniform — different masjids in different regions feel it at differing levels.
The 2020 U.S. Mosque Survey also found that masjids are becoming more suburban, with those located in towns and small cities falling from 20% in 2010 to 6% in 2020. Some communities may actually not feel this. So knowing that the prerequisite is having a building — definitely, we need to have a place. But when the building is mistaken for building — building youth, building women, building new Muslims, building capacity, building belonging — that's when we have a problem.
You can feel the difference in a single room — a masjid prayer area that seated five to seven hundred people, and people normally dispersed along different walls. When carpet cleaning closed the main hall, everyone moved into a room that held roughly fifty, with some spillover. The first night was awkward: people were suddenly close enough to make eye contact and greet. By the second night they were talking and lingering; by the third, people brought tea and poured it for everyone. When the carpet was finished and the main prayer area reopened, they greeted one another and returned to their separate sides.
The larger the space, the larger the gaps between the hearts. If there's room to move, clearly there's room to escape. The more room we have, the more we can escape what makes a community. This is not just one community's experience. In the classic study of MIT's Westgate housing projects, Leon Festinger, Stanley Schachter, and Kurt Back found that it was not simply how close people lived that made them friends, but where the space forced them to pass — the doorway everyone had to walk through, the path that channeled neighbors into contact (Social Pressures in Informal Groups, 1950). The sheer arrangement of the space shaped who had the chance to connect. Proximity does not force friendship; it creates the opening. Space can give or withhold openings for relationship, but community remains an active practice.” | 240 |
| 13 | Amir is a dear friend with remarkable insight and reflection. I am happy to discover that he published a book dealing with this subject, especially considering his rich experience with the youth and congregations in our local community.
https://www.amazon.com/Hive-Place-Where-People-Become-ebook/dp/B0HN5SRQB8?ref_=ast_author_dp_aw&th=1&psc=1&dib=eyJ2IjoiMSJ9.aF8mfZRgQbD4E9BzQOaGyA.njE7er567WMPSqqpzGAH5U4__3loK9sVsUC52umcU_Y&dib_tag=AUTHOR | 240 |
| 14 | Apparently, I am starting to sound like a disgruntled old Syrian boomer who complains about the kids and their social media trends.
I have generally maintained a hardline stance on these male and female Muslim influencers, and it may come off as moral posturing. To put it simply, they are unqualified and unfit for such exposure, and the best thing they can do for themselves and for their audiences is to abandon these platforms.
In response, a dear friend potently argued that this position effectively achieves nothing beyond moral posturing because it has no real impact on anything. They will not stop pumping out content because some disgruntled Syrian boomer tells them that they are idiots, and this moralizing has no real positive impact on the scene beyond what appears to be a private principled stance.
If the goal is to actually mitigate the harm and increase the good, he suggests a more pragmatic solution is needed because such people will not simply cease to exist.
Please share your thoughts and suggestion. | 261 |
| 15 | Apparently, I am starting to sound like a disgruntled old Syrian boomer who complains about the kids and their social media trends.
I have generally maintained a hardline stance on these male and female Muslim influencers, and it may come off as moral posturing. To put it simply, they are unqualified and unfit for such exposure, and the best thing they can do for themselves and for their audiences is to abandon these platforms.
In response, a dear friend potently argued that this position effectively achieves nothing beyond moral posturing because it has no real impact on anything. They will not stop pumping out content because some disgruntled Syrian boomer tells them that they are idiots, and this moralizing has no real positive impact on the scene beyond what appears to be a private principled stance.
If the goal is to actually mitigate the harm and increase the good, he suggests a more pragmatic solution is needed because such people will not simply cease to exist.
Please share your thoughts and suggestion. | 1 |
| 16 | When you see a Palestinian cheering as the Houthis intensify their siege of tens of thousands of innocent Muslims in Taiz or a "pro-Palestine" Malaysian calling for the expulsion of Rohingya refugees from Malaysia, you recognize that much of the Muslim biomass doesn't really understand their self-proclaimed causes. It often is just a charade rooted in identitarian politics, not a God-centric worldview and understanding of reality. | 302 |
| 17 |  إنا لله وإنا إليه راجعون
May Allah protect the community of Columbus. | 1 |
| 18 | The most embarrassing and cringeworthy development of the past 3 years must be the gradual integration of Muslim normies into the online Christian apologetics space. You end up with laughable dumb videos like “5 Muslims vs. 1 Christian,” where a bunch of Muslim and Christian idiots embarrass themselves in public; or you have a Muslim named after a cartoon character who dresses up as a ninja and walks around claiming to represent Islam in debates.
It is the inevitable consequence of Muslim influencers regularly engaging with these apologetic spaces. Truly embarrassing and worthy of contempt. | 551 |
| 19 | The subtle impact of non-Islamic ideals on practicing Muslims often manifests in the (failed) attempts to rationalize and cope with the prescribed Islamic penalties and punishments for different crimes.
It is, for example, much easier to justify and rationalize the death penalty as a consequence of a violent crime that severely impinges on someone’s personal liberty and wellbeing than for non-violent crimes.
In some scenarios, a non-محصن rapist can be prescribed the following punishment: 100 lashes, one year of exile, and the payment of the dowry to the female victim. However, the محصن adulterer in a mutually consensual relationship is prescribed the death penalty if his crime is established per the Islamic guidelines.
Such realities makes many of us uncomfortable, which is understandable considering the pervasive cultural biases that impact our perspectives.
If anything, such examples should encourage us to question our sensibilities: our priorities and biases are impacted by transient man-made cultural currents that will inevitably be supplanted by others one day. | 375 |
| 20 |  An easy way to collect good deeds: reporting harmful objects and obstructions on the road with the intention of assisting in its removal for Allah’s sake.
With the right intentions, inshallah you get rewarded for potentially saving people’s lives and assisting in the removal of harm from their roads for simply pressing a button. | 394 |
