Ali Hammuda
رفتن به کانال در Telegram
5 147
مشترکین
+224 ساعت
-37 روز
+330 روز
در حال بارگیری داده...
کانال‌های مشابه
ابر برچسب‌ها
اشارات ورودی و خروجی
---
---
---
---
---
---
جذب مشترکین
اکتبر '26اکتبر '26
اکتبر '26
+16
در 1 کانال‌ها
سپتامبر '26
+62
در 1 کانال‌ها
Get PRO
اوت '26
+37
در 1 کانال‌ها
Get PRO
ژوئیه '26
+42
در 1 کانال‌ها
Get PRO
ژوئن '26
+67
در 1 کانال‌ها
Get PRO
مه '26
+74
در 2 کانال‌ها
Get PRO
آوریل '26
+78
در 2 کانال‌ها
Get PRO
مارس '26
+133
در 3 کانال‌ها
Get PRO
فوریه '26
+90
در 1 کانال‌ها
Get PRO
ژانویه '26
+74
در 2 کانال‌ها
Get PRO
دسامبر '25
+49
در 1 کانال‌ها
Get PRO
نوامبر '25
+41
در 0 کانال‌ها
Get PRO
اکتبر '25
+36
در 0 کانال‌ها
Get PRO
سپتامبر '25
+102
در 4 کانال‌ها
Get PRO
اوت '25
+57
در 1 کانال‌ها
Get PRO
ژوئیه '25
+107
در 2 کانال‌ها
Get PRO
ژوئن '25
+96
در 3 کانال‌ها
Get PRO
مه '25
+105
در 3 کانال‌ها
Get PRO
آوریل '25
+167
در 6 کانال‌ها
Get PRO
مارس '25
+145
در 3 کانال‌ها
Get PRO
فوریه '25
+69
در 1 کانال‌ها
Get PRO
ژانویه '25
+137
در 2 کانال‌ها
Get PRO
دسامبر '24
+184
در 2 کانال‌ها
Get PRO
نوامبر '24
+125
در 2 کانال‌ها
Get PRO
اکتبر '24
+163
در 1 کانال‌ها
Get PRO
سپتامبر '24
+97
در 1 کانال‌ها
Get PRO
اوت '24
+147
در 1 کانال‌ها
Get PRO
ژوئیه '24
+132
در 1 کانال‌ها
Get PRO
ژوئن '24
+71
در 0 کانال‌ها
Get PRO
مه '24
+62
در 0 کانال‌ها
Get PRO
آوریل '24
+97
در 1 کانال‌ها
Get PRO
مارس '24
+146
در 1 کانال‌ها
Get PRO
فوریه '24
+115
در 0 کانال‌ها
Get PRO
ژانویه '24
+173
در 2 کانال‌ها
Get PRO
دسامبر '23
+165
در 2 کانال‌ها
Get PRO
نوامبر '23
+118
در 0 کانال‌ها
Get PRO
اکتبر '23
+338
در 1 کانال‌ها
Get PRO
سپتامبر '23
+209
در 0 کانال‌ها
Get PRO
اوت '23
+226
در 0 کانال‌ها
Get PRO
ژوئیه '23
+206
در 0 کانال‌ها
Get PRO
ژوئن '23
+152
در 0 کانال‌ها
Get PRO
مه '23
+139
در 0 کانال‌ها
Get PRO
آوریل '23
+251
در 0 کانال‌ها
Get PRO
مارس '23
+150
در 0 کانال‌ها
Get PRO
فوریه '23
+90
در 0 کانال‌ها
Get PRO
ژانویه '23
+74
در 0 کانال‌ها
Get PRO
دسامبر '22
+123
در 0 کانال‌ها
Get PRO
نوامبر '22
+54
در 0 کانال‌ها
Get PRO
اکتبر '22
+67
در 0 کانال‌ها
Get PRO
سپتامبر '22
+86
در 0 کانال‌ها
Get PRO
اوت '22
+79
در 0 کانال‌ها
Get PRO
ژوئیه '22
+40
در 0 کانال‌ها
Get PRO
ژوئن '22
+33
در 0 کانال‌ها
Get PRO
مه '22
+66
در 0 کانال‌ها
Get PRO
آوریل '22
+70
در 0 کانال‌ها
Get PRO
مارس '22
+38
در 0 کانال‌ها
Get PRO
فوریه '22
+37
در 0 کانال‌ها
Get PRO
ژانویه '22
+23
در 0 کانال‌ها
Get PRO
دسامبر '21
+32
در 0 کانال‌ها
Get PRO
نوامبر '21
+26
در 0 کانال‌ها
Get PRO
اکتبر '21
+12
در 0 کانال‌ها
Get PRO
سپتامبر '21
+22
در 0 کانال‌ها
Get PRO
اوت '21
+12
در 0 کانال‌ها
Get PRO
ژوئیه '21
+20
در 0 کانال‌ها
Get PRO
ژوئن '21
+9
در 0 کانال‌ها
Get PRO
مه '21
+32
در 0 کانال‌ها
Get PRO
آوریل '21
+81
در 0 کانال‌ها
Get PRO
مارس '21
+14
در 0 کانال‌ها
Get PRO
فوریه '21
+22
در 0 کانال‌ها
Get PRO
ژانویه '21
+30
در 0 کانال‌ها
Get PRO
دسامبر '20
+1 453
در 0 کانال‌ها
| تاریخ | رشد مشترکین | اشارات | کانال‌ها | |
| 14 اکتبر | 0 | |||
| 13 اکتبر | +2 | |||
| 12 اکتبر | +3 | |||
| 11 اکتبر | 0 | |||
| 10 اکتبر | +1 | |||
| 09 اکتبر | +1 | |||
| 08 اکتبر | +2 | |||
| 07 اکتبر | +1 | |||
| 06 اکتبر | +1 | |||
| 05 اکتبر | +1 | |||
| 04 اکتبر | +1 | |||
| 03 اکتبر | +2 | |||
| 02 اکتبر | 0 | |||
| 01 اکتبر | +1 |
پست‌های کانال
Within just a few months in 2026, four new books have appeared that take aim at therapy culture and pop psychology:
- Resisting Therapy Culture: The Dangers of Pop Psychology and How the Church Can Respond, by the American physician and missionary Matthew Loftus.
- The Trauma Industry: How a Diagnosis is Creating a Generation of Victims, by a Dutch journalistic foundation called Skriuwer.
- Therapy Nation, by the American psychotherapist Jonathan Alpert.
- Empire of Madness: Reimagining Western Mental Health Care for Everyone, by the Zimbabwean anthropologist Kamear Kedia.
What’s striking about this group is how varied the authors’ backgrounds are: medicine, church ministry, psychology, journalism, and anthropology. They also differ in how they analyze the phenomenon and in the solutions and alternatives they propose.
| 2 |  Join us next Thursday for our first session, inshaAllah. Hoping to see you there ✍ | 757 |
| 3 |  Look out for the upcoming book launch, in shā’ Allāh:
Palestine: What Every Muslim Must Know | 1 185 |
| 4 | “Do not call grapes al-karm, for al-karm is the Muslim man.” (Muslim)
A word ordinarily used for a grapevine was corrected because words carry associations, values and ways of seeing the world.
Likewise, regarding the night prayer, the Prophet ﷺ said:
لَا تَغْلِبَنَّكُمُ الْأَعْرَابُ عَلَى اسْمِ صَلَاتِكُمُ الْعِشَاءِ، فَإِنَّهَا فِي كِتَابِ اللَّهِ الْعِشَاءُ، وَإِنَّهَا تُعْتِمُ بِحِلَابِ الْإِبِلِ
“Do not let the Bedouins overcome you regarding the name of your prayer, ʿIshāʾ. In the Book of Allah it is called ʿIshāʾ; they call it ʿatamah because they delay milking their camels until darkness.” (Muslim)
Again, notice the concern of protecting a revelation-shaped vocabulary rather than simply surrendering the naming of things to prevailing usage. Even the name of a prayer mattered. What people casually called grapes mattered.
In fact, guarding the Islamic unique identity extends beyond words. The Prophet PBUH said:
خَالِفُوا الْمُشْرِكِينَ، وَفِّرُوا اللِّحَى، وَأَحْفُوا الشَّوَارِبَ
“Differ from the polytheists: leave the beards and trim the moustaches.” (al-Bukhārī)
So if Islam cared about maintaining its own vocabulary and identity in these things, what about something infinitely more consequential: how we understand the human being himself?
How do we explain his suffering? How do we explain his anger? How do we explain his desires? What is a healthy person? What is a disordered person? What is guilt?
What is shame? What is happiness? What does healing mean? What should you tolerate? When should you leave? When should you forgive?
Such questions cannot simply be reduced to “therapy”. They are questions about what a human being is.
Needless to say, this isn’t to suggest that Muslims cannot borrow from psychology and all other useful aspects of other disciplines, nor am I suggesting that depression, psychiatric illness, trauma or other serious conditions should simply be dismissed as “weak īmān”.
The problem is replacement.
We import the entire framework, complete with its language, assumptions, categories and solutions, almost untouched, perhaps with an āyah attached at the beginning and a duʿā’ at the end. Outwardly, it may seem Islamic but remains conceptually unchanged.
I once heard the story of a Muslim sister who was going through mental challenges. She went first to conventional therapists who spoke to her about trauma, triggers, boundaries, coping strategies and all the vocabulary she had already heard. Eventually she decided to approach Muslim scholars and mashāyikh, hoping that they might help her understand what she was experiencing through another lens.
To her astonishment, she said, she encountered the exact same terminology, the same conceptual categories and essentially the same strategies. She said: “The only difference was that these therapists had beards.”
She decided to study the matter herself. She went back to the Qur’an, delved into the prophetic tradition, and immersed herself in the rich Islamic inheritance. She said: “Allah had been speaking to me about what I was experiencing all along. I simply had not learned His vocabulary for it.”
We have a map of the human being, authored by The Creator Himself. That map must be recovered and made the starting point, not just a short, inspirational quote situated at the end of a long (and expensive) therapy session. It is that map that we use to evaluate, absorb, reject, rename and reorganise what comes from elsewhere, as opposed merely “Islamicising” another civilisation's vocabulary, whether in therapy or anything else. | 1 443 |
| 5 | Challenges of modern therapy
One of the problems with popular modern therapy is that it can gradually become the Muslim’s first language for understanding himself and the world around him, distancing him from the language of Qur’an, Sunnah and his vast Islamic inheritance.
Popularised labels include: “He’s a narcissist.” “She’s toxic.” “He was gaslighting me.” “I’m burnt out.” “I need boundaries.” “I’m emotionally dysregulated.” “My attachment style.” “I need to protect my peace.”
Then, after such labels become one’s entire way of seeing the human being, he opens the Qur’an and Sunnah and naturally does not find these exact terms, let alone treatments for them. Here, a dangerous gap begins to form in his mind, believing that the “Qur’an speaks about religious things, but psychology speaks about what I’m actually going through.”
Since the vocabulary by which he has learned to identify his experience came from elsewhere, he instinctively assumes that its analysis and treatment must also be found elsewhere, as though the Qur’an, Sunnah, the vast literature of tazkiyah and our extraordinarily rich vocabulary for the inner life of the human being (like هَمّ — worry and burden, غَمّ — anguish, حُزْن — grief, كَرْب — severe distress, بَثّ — grief that can no longer be contained, جَزَع — panicked impatience in hardship) are speaking about an entirely different human being.
Such terms are a description of us by our very Maker Himself, and offer remedies that are unmatched in precision and effectiveness.
When a person is in karb (severe distress), he is connected to the source of relief:
قُلِ اللَّهُ يُنَجِّيكُم مِّنْهَا وَمِن كُلِّ كَرْبٍ ثُمَّ أَنتُمْ تُشْرِكُونَ
“Say, ‘Allah delivers you from it and from every distress, yet you still associate others with Him.’” (Al-Qur’an 6:64)
When he is carrying ḥuzn (grief), he hears a prophet who had experienced the same saying:
إِنَّمَا أَشْكُو بَثِّي وَحُزْنِي إِلَى اللَّهِ
“I complain of my anguish and grief only to Allah.” (Al-Qur’an 12:86)
And when experiencing ibtilāʾ (trial and testing), he encounters:
وَلَنَبْلُوَنَّكُمْ حَتَّىٰ نَعْلَمَ الْمُجَاهِدِينَ مِنكُمْ وَالصَّابِرِينَ وَنَبْلُوَ أَخْبَارَكُمْ
“We will certainly test you until We make evident those among you who strive and remain patient, and We expose the reality of your affairs.” (Al-Qur’an 47:31)
When he is crushed by hamm (worry and anxiety), the Prophet ﷺ teaches him:
اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنَ الهَمِّ وَالحَزَنِ، وَالعَجْزِ وَالكَسَلِ، وَالبُخْلِ وَالجُبْنِ، وَضَلَعِ الدَّيْنِ، وَغَلَبَةِ الرِّجَالِ
“O Allah, I seek refuge in You from worry and grief, incapacity and laziness, miserliness and cowardice, the burden of debt and being overpowered by men.” (al-Bukhārī)
Suddenly, you discover that your condition has a name within revelation, a relationship with Allah, its associated duʿā’, a reaction and subsequent action. It has reward, framing, warnings, examples from the prophets, and a huge spiritual context.
The feeling may be the same. But what you name it completely changes what you think it means and what you think should be done about it.
For example, consider the term “boundaries.”
Sometimes what some may mean by boundaries is entirely sensible, referring to protection from harm, refusing injustice, preserving privacy, etc. But it can also be used as a trump card; “That is my boundary” i.e. that’s the end of the conversation! However, does Allah actually give me the right to withdraw here? Is this a harmful relationship or merely an uncomfortable obligation? Is this self-protection or avoidance of duty? Am I preserving myself from ẓulm, or cutting off a relative because dealing with them is difficult?
This is precisely the issue, outsourcing our moral categories to a word that isn’t ours.
Did you know that the Prophet ﷺ was remarkably particular about language, even in matters far smaller than our approach to the human soul? For example, he said:
لَا تُسَمُّوا الْعِنَبَ الْكَرْمَ، فَإِنَّ الْكَرْمَ الرَّجُلُ الْمُسْلِمُ | 1 127 |
| 6 | There is a profound difference between being familiar with the day of judgement, or even believing in it, and centralizing it. All Muslims do the former, but few succeed in achieving the latter. Believing in it entails accepting its existence. Centralizing it, however, occurs when the thought of that inevitable day constantly lingers in one's mind, ever-present, from the break of dawn until the moment one rests, till it becomes the compass that navigates your everyday choices and actions. | 2 101 |
| 7 | Make no mistake. The Ed Sheeran saga is a warning to every Muslim figure of visibility who thinks he can live forever in the safe middle ground, always playing the harmless, agreeable figure. How many more times does this need to be said? Reality catches up with that posture every single time.
Those who think they can speak or act just enough to say that they spoke, or merely enough to quieten a frustrated following, while remaining detached from the great events unfolding around them and tone-deaf to the pain of the Ummah, need to understand that such a position cannot be sustained forever. When reality finally forces you to stand, it may already be too late.
We are watching this principle play out in real-time even with non-Muslim public figures. What, then, of those who have built a name, a following, influence and wealth through Islamic titles, Qur’anic language, the Sunnah, halal, dīn and everything associated with them?
Every Muslim with influence or visibility will eventually be cornered by the events of his time—Gaza or otherwise— into deciding what responsibility demands of him. Some will step forward because of duty, whilst others do so only when there is nowhere left to hide.
The case of Ed Sheeran is a reminder that, sooner or later, everyone is forced onto one of those two paths, and that picking up duty only when every other option has disappeared is a guaranteed path to downfall.
You owe it first to Allah Almighty. Then you owe it to this Ummah, which will always be far above any one of our names or brands. | 2 198 |
| 8 | Raising children, particularly today, can be draining and, at times, a genuine source of agony for parents.
Some of the early Muslims said:
من الذنوب ذنوب لا يكفّرها إلا الغمّ بالعيال
“There are some sins that are only erased by the distress associated with one's children.” (Qūt al-Qulūb)
When that worry starts to mount, the Qur’an shows us where to take it – to Allah ﷻ.
It is striking just how often the Qur’an features duʿāʾ of the righteous for their children. Contemplate the following, commit to memory and plug into lifestyle:
وَأَصْلِحْ لِي فِي ذُرِّيَّتِي
“Bless my offspring with righteousness for me.” (Qur’an 46:15)
وَإِنِّي أُعِيذُهَا بِكَ وَذُرِّيَّتَهَا
“I seek Your protection for her and her offspring from Satan, the accursed.” (Qur’an 3:36)
رَبَّنَا هَبْ لَنَا مِنْ أَزْوَاجِنَا وَذُرِّيَّاتِنَا قُرَّةَ أَعْيُنٍ
“Our Lord! Bless us with spouses and offspring who will be the joy of our hearts.” (Qur’an 25:74)
رَبِّ اجْعَلْنِي مُقِيمَ الصَّلَاةِ وَمِنْ ذُرِّيَّتِي
“My Lord! Make me and those believers of my descendants keep up prayer.” (Qur’an 14:40)
رَبَّنَا وَاجْعَلْنَا مُسْلِمَيْنِ لَكَ وَمِنْ ذُرِّيَّتِنَا أُمَّةً مُّسْلِمَةً لَّكَ
“Our Lord! Make us both fully submit to You, and from our descendants a nation that will submit to You.” (Qur’an 2:128)
رَبِّ هَبْ لِي مِن لَّدُنكَ ذُرِّيَّةً طَيِّبَةً
“My Lord! Grant me, by Your grace, righteous offspring.” (Qur’an 3:38)
وَاجْنُبْنِي وَبَنِيَّ أَن نَّعْبُدَ الْأَصْنَامَ
“And keep me and my children away from the worship of idols.” (Qur’an 14:35)
Clearly, then, even with every form of modern parenting techniques, workshops and self-help guides, one of the greatest means of raising righteous children is to make persistent duʿāʾ for them, which intensifies in our high-stakes environment and age of unrestricted access.
Ya Rabb, protect them, build them and use them in service of Your perfect religion. | 3 162 |
| 9 |  بدون متن... | 1 932 |
| 10 |  Aameen to your Du'aa young man, and to the Du'aa of every child who has been orphaned in Palestine.
The case against the oppressor is enormous and the reckoning, in both worlds, will be immense. | 2 235 |
| 11 | Islam in the Spotlight: Why Now?
A deep dive into the growing global attention surrounding Islam, why people are increasingly questioning the world around them, and what makes the message of Islam more relevant than ever.
https://www.youtube.com/watch?v=ko-DtWLOplM | 2 157 |
| 12 | One of the strangest inversions in our time is what some people have come to treat as “serious” ʿaqīdah, and what they dismiss as “political” discussion or “contemporary thought” that is distracting people from “real ʿaqīdah issues”.
A teacher may spend years with his students dissecting historical errors of taʾwīl, where a sect interpreted a particular divine attribute incorrectly, sometimes through a linguistic interpretation that was itself conceivable in Arabic, even if wrongly applied to that text. This is treated, quite rightly, as a matter of ʿaqīdah. Yet when the very authority of revelation itself is being challenged, when the Qur’an and Sharīʿah are being pushed out of public life, when secularism seeks to trap Islam within the Masjid, when Zionist talking points go unchallenged, when new “Abrahamic” narratives blur the lines of tawḥīd, there is a suspicious silence amidst these champions of ʿaqīdah. Worse, some will say: “Why are you distracting people with politics? Stick to ʿaqīdah!”
This is the entirely predictable result of teaching ʿaqīdah for years as a narrow archive of old controversies; a generation of students who are intellectually limited, disconnected from their age, and—worse—hugely vulnerable. They may have an abundance to say about a classical error of taʾwīl, yet stand defenceless before the theological storms of their own time—storms that will reach their own homes, their children and their inadequately trained students sooner or later.
In reality, the Muslih who gives serious attention to the theological battles of his own age has “not distracted people from ʿaqīdah”, nor prioritized “politics” over religion, but is speaking at the heart of ʿaqīdah, is nearer to the way of the prophets, and the tradition of the predecessors than many who claim to be its greatest champions. | 1 994 |
| 13 | One of the strangest inversions in our time is what some people have come to treat as “serious” ʿaqīdah, and what they dismiss as “political” discussion or “contemporary thought” that is distracting people from “real ʿaqīdah issues”. A teacher may spend years with his students dissecting historical errors of taʾwīl, where a sect interpreted a particular divine attribute incorrectly, sometimes through a linguistic interpretation that was itself conceivable in Arabic, even if wrongly applied to that text. This is treated, quite rightly, as a matter of ʿaqīdah. Yet when the very authority of revelation itself is being challenged, when the Qur’an and Sharīʿah are being pushed out of public life, when secularism seeks to trap Islam within the Masjid, when Zionist talking points go unchallenged, when new “Abrahamic” narratives blur the lines of tawḥīd, there is a suspicious silence amidst these champions of ʿaqīdah. Worse, some will say: “Why are you distracting people with politics? Stick to ʿaqīdah!” This is the entirely predictable result of teaching ʿaqīdah for years as a narrow archive of old controversies; a generation of students who are intellectually limited, disconnected from their age, and—worse—hugely vulnerable. They may have an abundance to say about a classical error of taʾwīl, yet stand defenceless before the theological storms of their own time, storms that will reach their own homes, their children and their inadequately trained students sooner or later. In reality, the Muslih who gives serious attention to the theological battles of his own age has “not distracted people from ʿaqīdah”, nor prioritized “politics” over religion, but is speaking at the heart of ʿaqīdah, is nearer to the way of the prophets, and the tradition of the predecessors than many who claim to be its greatest champions. | 1 |
| 14 |  Coming soon, inshaAllah | 1 930 |
| 15 | I once sat in a gathering of highly visible figures, people with huge reach, platforms, and public recognition. The conversation flowed effortlessly as long as it remained personal. So, what content performed, what audiences responded to, how to grow, what to post, what worked for “me.”
But then a senior figure asked a simple question: “Since we have all this talent in one room, let’s step back. What are the Ummah’s macro challenges right now, and what should we be doing strategically? Let us benefit from your experiences!”
Suddenly, pin-drop silence, literally, as if birds could have perched on their heads. The room that was so loud about metrics became totally mute about meaning and Ummatic strategizing. That moment taught me that when your life is trained to think in personal brand-sized categories, brains can master attention without ever understanding the age they live in, and that it’s so much easier to build an audience over a worldview. Every one of them was able to give a long presentation about why their last reel underperformed but seemed completely unable to diagnose the Ummah’s underperformance for the last 100 years.
So, some deliberate retraining is needed, at a time when the Ummah cannot afford to lose any more of its sons and daughters to this.
Start by intentionally reducing your access to your own digital reflection. You do not need to repeatedly check your numbers, comments, reach, mentions and performance. If possible, let someone else manage the entire mechanics of your social media. Create distance between yourself and the dashboard. There is something psychologically unhealthy about spending every day watching yourself being watched.
Then, deliberately sit with people who think in a jamʿī (collective) way, rather than individually, trapped in the echo chamber of personal “achievements”. Spend time around people who think in decades, institutions, communities, movements and generations. Your questions will eventually begin to resemble the questions of the people around you.
Connect yourself to causes larger than yourself. Serve projects in which your name is not prominent. Give time to something that will never appear on your page. Help an initiative without turning it into content. Attend meetings where nobody cares about your following. Regularly place yourself in situations where your usefulness matters more than your visibility.
Deliberately work on something that does not belong to you; not your brand, not your institute, not your project, not your audience. Carry someone else’s burden simply because it is a burden of the Ummah, and to train to discipline yourself from the intoxication of the self.
If every cause must somehow pass through your logo before you can care about it, then at best, it’s just hobby, and at worst, an exposure is inevitable. | 2 047 |
| 16 | May Allah be gentle with you, our dear people of Algeria, protect you from the wildfires, keep you and your families safe, and surround you with His care and protection. | 1 479 |
| 17 | Dead at 20, and buried at 80?
Have you heard of people who die in their late teens, but aren’t buried until their eighties? Not only is it possible, but is happening at present, and at an alarming rate.
These are a people whose bodies remain alive, organs functioning, but something within them passes away early on:
Ambition, high aspirations, the desire to live for something that will outlive them and meet them in the Ākhirah.
Somewhere early in life, they decided that existence would revolve around career, money, fitness, entertainment, personal feuds, personal comfort and personal goals. The whole horizon of life turned inward, where nothing remained large enough to survive the grave.
And so, the body spends the next sixty years slowly catching up with a death that took place decades earlier.
How relevant is Allah's invitation:
يَا أَيُّهَا الَّذِينَ آمَنُوا اسْتَجِيبُوا لِلَّهِ وَلِلرَّسُولِ إِذَا دَعَاكُمْ لِمَا يُحْيِيكُمْ
“O believers! Respond to Allah and His Messenger when he calls you to that which gives you life...” (Al-Qur’an 8:24)
Your first birth date was recorded the day your body entered this world.
Your second birth date is recorded the day your soul decides what it is living for.
The first gives you a direction to the grave.
The second gives you a direction to paradise’s highest homes.
That’s a birthday worth celebrating. | 2 694 |
| 18 | The Five Shāms
A fascinating glimpse into how Muslim scholars viewed the blessed region of al-Shām way before the modern borders of today. Take a read.
Ibn ʿAbd Rabbih, an Andalusian scholar, wrote:
“The Shāms:
1. The first Shām — Palestine
The first boundary of al-Shām, when approaching from Egypt, begins at Amaj [referring here to al-ʿArīsh], followed by Gaza and then al-Ramlah — the Ramlah of Palestine.
Its greatest city is Palestine and Ashkelon (ʿAsqalān, just 21 km from Gaza and historically part of the same Palestinian coastal region), and within it lies Bayt al-Maqdis [Jerusalem].
Palestine is the first Shām.
2. The second Shām — Jordan
The second Shām is al-Urdunn [Jordan], and its greatest city is Tiberias , which lies on the shore of the lake.
The Jordan Valley, Yarmouk and Beisan lie between Palestine and Jordan.
3. The third Shām — al-Ghūṭah
The third Shām is al-Ghūṭah, and its greatest city is Damascus . Among its coastal cities is Tripoli.
4. The Fourth Shām — Homs
The fourth Shām is the land of Homs.
5. The Fifth Shām — Qinnasrīn
The fifth Shām is Qinnasrīn, and its greatest city — where the seat of authority lies — is Aleppo [..]
Its coastal city is Antioch, a great city by the sea, with gardens, rivers and cultivated lands within it.
It is also the city associated with Ḥabīb al-Najjār, the man who “came rushing from the farthest end of the city” [Qur’an 36:20]. There is also a mosque there attributed to Ḥabīb al-Najjār.”
[Ibn ʿAbd Rabbih, al-ʿIqd al-Farīd]
These divisions remind us that al-Shām was once viewed as a single, sacred and interconnected whole, and within it, Palestine stands not at the margins, but at its very beginning and heart. | 3 371 |
| 19 |  Priorities During Times of Widespread Fear
📹 https://youtu.be/45uaIelJygM | 1 740 |
| 20 |  Priorities During Times of Widespread Fear
📹 https://youtu.be/45uaIelJygM | 1 |
