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I have the luxury of being outside the U.S. between the election and innauguration, which means that I will be watching the presidential transition for the first time in my life as an outsider. One thing that has become quite clear while residing—at least for the time being—in a foreign country is that Americans have put more stock in the forms of democracy than its substance. If only more people read beyond the phrase "Life, Liberty, and the pursuit of Happiness", they would learn that the founders knew that the decay of the political system would likely happen and understood the needs of society to alter their forms of government when they no longer served the needs of the people.
The two-party electoral system that dominates American politics no longer serves its people. The fact that there is no clear moral choice when voting in this election speaks to the fact that the only driving force in American politics is the pessimistic view that one must save the country from "a greater evil," rather than any positive reasons to support either of the candidates in the field. Even those voting for a third candidate in districts where their protest votes can influence electoral results are forced to consider whether their vote will draw support away from the candidate who is the "lesser of two evils." How can one be asked to feel a sense of patriotic duty when participating in the democratic process places you in a morally compromised position to support candidates who actively work against your interests?
Anyway, I wrote something small after reflecting on an excellent essay by culture critic, Freddie deBoer, about the failures of the Democrats and the negative influence of the Clintonian wing of the party. I'll link to his essay in the comments.
https://open.substack.com/pub/somaliki/p/americans-are-more-disposed-to-suffer?r=fze5n&utm_campaign=post&utm_medium=web
| 2 | An important caveat: if none of the individuals mentioned in the previous post register as familiar names, that's alright. However, these are some of the most influential people in the history of Islamic law and theology. That they are not widely famous so as to be familiar to the average, cultured Muslim is largely a product of our education and impoverished entertainment. By studying the people who produced the rich, complex, and intricately-woven framework which guides (or at least should guide) our ethical decisions, we will have a greater appreciation for our forebears—a group that extends far beyond the three of four generations of the Salaf. The names of the luminaries who decorate the 15 centuries between us and our beloved Prophet ﷺ, inheritors and bearers of his Sunnah, should be as recognizable to us as those of Medieval Christians and subsequent apostates of the Church whose primary influence on our day-to-day living is the product of colonial disruptions and a desire to integrate within the order of the world as it exists.
There are two ways of reaching into the past. One seeks to reverse time and, in a fit of romanticism, dwell in an idyllic past which never existed—or at least not as it does in one's imagination. Such a person recreates the past as much as they hope to relive it. Their myopic vision always fails as time has only ever been commanded by Allah to march in one direction. The one who is aware of that fact embarks on the other path, drawing on the treasures of the past, cherishing them, and using them as inspiration for how to cope with the present and find fortune in what comes after. Such a person recognizes a fundamental fact of life: Allah did not create us for the 8th, 10th, 14th, nor 19th centuries, but for the century at hand. We were chosen for this moment in history, born into our languages, cultures, and environment, and presented with gifts in the dark: radiant lights that went before us but, like the stars, guide us even after their physical deaths. As long as we continue to look for landmarks in the sea, ignoring the ancient, guiding light of the constellations, we will find ourselves lost adrift with little hope of discovering the shore. | 281 |
| 3 |  Sometimes you read a scholar's biography and you become amazed at what they're able to accomplish. Here is Abū l-Ḥasan ʿAlī b. Ismāʿīl al-Abyārī (d. 616/1219) whose list of works include:
(1) Safīnat al-najāh, a text composed in the style of al-Ghazālī's (d. 505/1111) magnum opus, Iḥyāʾ ʿulūm al-dīn, but was described as being more thorough (akthar itqānan) and better (aḥsan) than the Iḥyāʾ.
(2) A commentary on the Tahdhīb of al-Barāduʿī (d. 386-422/996-1031)*, which is an abridgment of the Mudawwanah, the most important compilation of legal opinions in the Mālikī school. The Tahdhīb came to be synonymous with the Mudawwanah and was memorized and commented on by successive generations of scholars beginning in the early 5th/11th century. Only scholars of such vast learning were able to comment on the text, signaling al-Abyārī's mastery of the Mālikī madhhab.
(3) An addition (Takmilah) to a prior work which had gathered the encyclopedic texts of the 5th century, such as the Taʿlīqah of Abū Isḥāq al-Tūnisī (d. 443), the Jāmiʿ of Ibn Yūnus (d. 451/1059), and the Tabṣirah of al-Lakhmī (d. 478/1085). Each one of these works is magisterial in scope, leaving one to wonder what kind of superior intellect could possibly add to the voluminous production of these three masters of 5th/11th century Mālikī jurisprudence in the centers of learning in Tunis, Sicily, and Qayrawān.
(3) Al-Taḥqīq wa l-bayān fī sharḥ al-Burhān fī uṣūl al-fiqh, a commentary on the famous Burhān of al-Juwaynī (d. 478/1085—same year as the aforementioned al-Lakhmī), a central text in legal theory (uṣūl al-fiqh). This commentary was used as a reference by the erudite master of the scriptural and rational sciences, Fakhr al-Dīn al-Rāzī (d. 606/1210), whose work in uṣūl al-fiqh came to represent the apex of the discipline, having distilled with such skill and dexterity the knowledge of nearly two centuries of accretions in a sprawling discipline that intimidates even the boldest of students. As if it was not enough that the eminent al-Fakhr al-Rāzī relied on al-Abyārī's commentary, some such as Ibn ʿAqīl al-Maṣrī (d. 769/1367-8)—the famous Shāfiʿī scholar and author of the commentary on the Alfiyyah of Ibn Mālik—are reported to have preferred al-Abyārī over al-Rāzī.
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*If memory serves me correctly, the death date of al-Barāduʿī is not known exactly. He is believed to have died sometime between Ibn Abī Zayd al-Qayrawānī (d. 386/996) and Qāḍī ʿAbd al-Wahhāb (d. 422/1031), hence the death dates given above.
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Sources:
ʿAlī b. Ismāʿīl al-Abyārī, al-Taḥqīq wa l-bayān fī sharḥ al-Burhān fī uṣūl al-fiqh, ed. ʿAlī b. ʿAbd al-Raḥmān Bassām al-Jazāʾirī (Qatar: Wizārat al-awqāf wa l-shuʾūn al-islāmiyyah, 2013), 1:134-5.
Ibrahīm b. ʿAlī Ibn Farḥūn (Burhān al-Dīn), Kitāb al-Dībāj al-mudhahhab fī maʿrifat aʿyān al-madhhab, ed. Muḥammad al-Aḥmadī (Cairo: Dār al-Turāth li l-Ṭabʿ wa l-Nashr, 1974), 2:121-2. | 255 |
| 4 |  Barakāt b. Muḥammad b. ʿAbd al-Raḥmān al-Ḥaṭṭāb (d. 980/1577) was the brother of Muḥammad b. Muḥammad al-Ḥaṭṭāb (d. 954/1547) the author of the highly influential commentary of Mukhtaṣar Khalīl, Mawāhib al-Jalīl.
Not only did Barakāt educate his nephew—Muḥammad's son Yaḥyā who authored the text Irshād al-sālik as a guide for those performing ʿʿumrah and ḥajj—but he also taught the father of the great scholar Aḥmad Bābā of Timbuktu whose commentary on Khalīl and biographical dictionary of the notable figures of the Mālikī school would leave an indelible mark on future generations.
Barakāt al-Ḥaṭṭāb also authored a commentary on Mukhtaṣar Khalīl, titled al-Manhaj al-jalīl fī Mukhtaṣar Khalīl, demonstrating the profound influence that their father, the Mālikī jurist Muḥammad b. ʿAbd al-Raḥmān al-Ḥaṭṭāb, had on his sons. Anyone who diligently reads portions of Mawāhib al-Jalīl by Barakāt's brother Muḥammad, will see the imprint of their father's legal thought. In one instance, al-Ḥaṭṭāb (Muḥammad) recounts his father's denouncement of the practice of holding four congregational prayers for the different madhāhib at the Ḥaram in Makkah, specifically in the case of Maghrib where time is restricted and the prayers could not be staggered.
Unfortunately, it apperas that Barakāt's commentary is not to be found. Whether it remains hidden in a manuscript collection somewhere or has been lost to history is unknown. Rather it has been his brother's commentary, and the writings of his nephew, which have preserved the knowledge of this great Mālikī house of learning.
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Image source:
Maman Sani Issoufou, “Ḥashiyah ʿalā Risālah Ibn Abī Zayd Al-Qayrawānī Li l-ʿallāmah al-Imām Muḥammad b. Muḥammad b. al-Ḥaṭṭāb al-Raʿīnī, Jamʿ Wa Tartīb Najlihi l-Imām Yaḥyā b. Muḥammad b. Muḥammad al-Ḥaṭṭāb: Dirāsatan Wa Taḥqīqan Min Bāb Fī l-Nikāḥ Ḥattā Ākhir al-Kitāb” (MA Thesis, Makkah, Umm al-Qura University, 2014), 81. | 320 |
| 5 | If the energies of people who spend much of their time on Twitter were directed towards more fruitful ends such as memorizing, studying, teaching, and writing, imagine the immense cultural and intellectual production we could achieve as a global Muslim community. Nothing drains the resources of our community like the thirst for relevance and spectacle. | 412 |
| 6 | If you think that you would handle the situation better, know then that I am making du’a at this moment that Allah afflicts you with this same challenge and that you face the same kind of emotional turmoil and public response to these messages as one of my dear friends has faced as a result. I pray that Allah tests you with the same test and that he strips you of your loathsome hubris in thinking you would somehow fare better in its wake.
And if there are individuals who have claims to make against this man that we have dissociated from, let them come forward with their evidence and take him to task for whatever crimes he may have committed. If they were unwilling to do that when we were investigating and have found the courage now to do so, let them do so with others. And if Zuhayr Qazzan is innocent of those claims, let him be absolved and let the people who fabricated them be discredited. Neither outcome would change the fact that there are enough reasons for us to dissociate from him and to recommend against studying with him—reasons which, insha'Allah, are likely forthcoming.
- Mohamed Ali | 2 173 |
| 7 | It is unfortunate that I and others find ourselves in a situation where we have to make the following statement. Since December 2023, I have disassociated myself completely from my former teacher, Zuhayr Qazzan. As someone who had studied with him from 2020 to the end of 2023, having visited him during the summers, and attended all classes he provided online from September 2020 onwards, I do not recommend studying with him.
It is likely that some of those few who have continued to study with him online will attempt to cast doubts on these messages of disassociation. There will always be a group of people who are so devoted to a teacher that they ignore the advice of others who know him better as well as the warning signs they have seen. The fact that the students who lived with Zuhayr Qazzan in Egypt, those who knew him the longest, served him, and were appointed as teachers by him—all of whom come from several different countries—have all abandoned him should be enough indication that he is someone you should avoid. Unfortunately, it is those who have spent the least amount of time (if any) in person, who continue to promote him. They do this to their own detriment and at their own, likely eventual, peril.
I’d also like to caution those reading to be wary of the wave of carpetbaggers that usually follow these kinds of announcements. These are the faceless and nameless people of the internet who like leeches find an opportunity to promote themselves through forms of virtue signaling by promoting unsubstantiated claims that are so disturbing as to make you believe that they must be true. If such claims have evidence, I would kindly ask that they submit those claims and the evidence in its support so that justice can be done. However, if the mere existence of a claim is sufficient enough to determine the guilt of an individual, I would venture to guess this principle does not extend to the syndicate of internet justice warriors who have appointed themselves the vanguard of the downtrodden against Zuhayr Qazzan and his supposed “former cabal,” of which I assume am to be counted a member. I am sure they would vehemently deny claims against them and cry out that they should be presumed innocent until proven guilty.
If the existence of a claim is sufficient to determine guilt, this would mean that everyone is guilty as soon as a claim is made against them. This is beyond absurd. It results in an inversion of the justice process as it means that we should investigate to verify that someone is innocent—an impossible task which requires that one prove the absence of evidence against evidence that is absent. If the absurdity has not settled in, please reread that last sentence a few more times. If you truly understand what it means, you’ll do well to avoid the murky cesspool produced by the rumor mill spun by unnamed parties and amplified by unknown accounts on social media.
Finally, I would submit the following thought experiment for your consideration. Say that you have an individual who you have come to know, perhaps even loved as a friend or mentor, and you begin to identify some character flaws. Let us say that those character flaws are also accompanied by claims which, despite the best efforts of people across several continents, cannot be substantiated due to hearsay and absence of any conclusive evidence. Imagine that the people who are claimed to have the evidence deny that they have such evidence. However, what appears is that the character flaws of the individual are so serious and have created such a toxic environment for others that you feel the need to dissociate yourself and shut down an organization. During this process, you and the other organizers have consulted with several scholars across several continents in order to identify how best to deal with the situation. What would you do? | 1 841 |
| 8 |  Shaykh Yahya Āl Abi Bakr is the shaykh of the Ahnaf in Al Ahsā’
The region where all 4 madhabs are preserved and intertwine through families.
I had the chance to sit and ask for his naseehah for da’wah in America.
He said:
1. You are the Muslims on the frontier and you have a great responsibility to spread Islam.
2. Spread Islam through your silence as much as or even more than through your speech.
And indeed most of the majlis of Shaykh Yahya was silent and spent in individual dhikr. When people were not talking they went to their sibhahs rather than their phones.
3. Be as united as possible in your efforts and move past importing conflicts from Muslim countries.
Your goal is the same: tawheed.
4. Start by preventing existing Muslims from leaving Islam. | 219 |
| 9 | The famous belles-lettrist, al-Jāḥiẓ (d. 255/868-9), is known for having composed over 200 books in a variety of disciplines as far-ranging as logic and zoology/bestiary. His defense of the virtues of the Turks and the Zanj (blacks) continues to be a source of fascination for modern readers. In describing the origins of skin tones, al-Jāḥiẓ rejects the idea that darker skin resulted from some divine punishment, instead attributing it to a combination of environmental factors, namely proximity to the sun and the composition of soil and water in a region.
To demonstrate this he points to the Bani Sulaym, a tribe that was black in complexion and yet Arab. He notes how even the neighboring peoples to the Bani Sulaym are black. Indeed, the animals, birds, flowers, and other plants in the region are black. To al-Jāḥiẓ this proves that color is a function of environmental conditions and has nothing to do with divine punishment or other causes that are intended to denigrate people of dark skin.
Al-Jāḥiẓ, without missing a beat, then proceeds to provide yet another example from another group of peoples. Drawing on his theory that all the creatures of a region share in unique features, he beckons us to look at the Turkish camel. He asks, "Does it not look Turkish?" (Yes, I laughed at the ridiculousness of this as well.)
I have no idea what he is talking about but there's something humorous in thinking that humans and animals that live in the same region look the same. Al-Jāḥiẓ, which means "the protruding eye," must have seen something the rest of us cannot see. Perhaps he was subverting racialized norms while providing tongue-in-cheek commentary to ease its adoption. Or this may have be an instance of the "shoehorn of intelligence" phenomenon that my wife always talks about: that at some level of genius, what one utters starts to become indistinguishable from the musings of the insane.
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Disclaimer: Obviously the Turkish camel does not look Turkish just as the animals, birds, and plants in "black" lands do not look like black people. That said, one may find an animal in any part of the world that looks like some unfortunate soul in that land. I assure you this is coincidence and not an indication of some larger interspecies geographical connection. In the case that you experience such a rare phenomenon, try not to overthink it and move along as quickly as possible without sharing your thoughts in case you, too, start to descend the shoehorn. | 453 |
| 10 |  You always have to be careful when relying on death dates provided by editors. These kinds of mistakes are more common than one would expect. In the example above, Muhyiddin Ibn ʿArabī's death date is given as 438 AH—and not the correct 638 AH—which turns a reflection on the friendship of predecessors، namely Abū Madyan al-Ghawth (d. 594/1198) and ʿAbd al-Ḥaqq al-Ishbīlī (d. 581/1185)—into a miraculous prediction of would-be friends born after he died.
Source:
Abū l-ʿAbbās al-Yazlīṭīnī (Ḥulūlū), Al-Masāʾil al-mukhtaṣarah min Kitāb al-Burzulī, ed. Aḥmad Muḥammad al-Khalīfī (Beirut: Dār al-Madār al-Islāmī, 2002), 54n1. | 404 |
| 11 | The path of ‘ilm will test the extent to which you’re willing to sacrifice for it. | 306 |
| 12 | Perhaps the strangest example of Islamophobia is that of Gandhi's invocation of death by Muslims to justify sleeping naked with his 18-year-old grandniece.
Meanwhile, it seemed that challenging times required greater efforts of spiritual fortitude, and for that, more attractive women were required: Sushila, who in 1947 was 33, was now due to be supplanted in the bed of the 77-year-old Gandhi by a woman almost half her age. While in Bengal to see what comfort he could offer in times of inter-communal violence in the run-up to independence, Gandhi called for his 18-year-old grandniece Manu to join him – and sleep with him. "We both may be killed by the Muslims," he told her, "and must put our purity to the ultimate test, so that we know that we are offering the purest of sacrifices, and we should now both start sleeping naked."
Source: The Independent. “The Truth about Gandhi’s Sex Life,” September 1, 2021. https://www.independent.co.uk/arts-entertainment/books/features/thrill-of-the-chaste-the-truth-about-gandhi-s-sex-life-b1912595.html. | 498 |
| 13 | Last week, news articles and op-eds were circulating in the wake of a decision by the Writers Institute and University of Albany to cancel a moderated event with two award-winning authors. One of the panelists, Aisha Abdel Gawad, had refused to participate after learning that the panel was to be moderated by a Zionist author, Elisa Albert. Abdel Gawad's co-panelist, Lisa Ko, also refused to participate due to the controversy. Then the op-eds and news pieces came out claiming, quite predictably, that the decision by Abdel Gawad and Ko were examples of rampant anti-semitism which had gone unchecked. The attached essay was composed in response to those claims.
https://somaliki.substack.com/p/maybe-people-dont-want-to-be-on-panels | 450 |
| 14 | They destroyed the Turkish from within with materialism and from without with nationalism.
[Paraphrased from the last Ottoman Shaykh ul-Islam Mustafa Al-Sabri]
And I would add:
They destroyed most Muslim peoples in the past 2-3 centuries similarly may Allah reunite the ummah of His Prophet ﷺ | 277 |
| 15 |  America's relationship with Israel will go down in history as a bizarre bait-and-switch... | 412 |
| 16 | For anyone who's paying attention to the U.S. elections and interested, here's the Vance dossier which news outlets are refusing to publish for fear of being accused of aiding Iranian interference in the election cycle. As Klippenstein mentions, this dossier is well-researched and is verifiable through publicly-available data. I'm sharing the article rather than the dossier (though it's included in the article).
https://www.kenklippenstein.com/p/read-the-jd-vance-dossier?r=fze5n&utm_campaign=post&utm_medium=web | 504 |
| 17 | If you’ve been paying attention to the news recently, you’ll know that 2,800 people were injured, with 9 reportedly killed, in a coordinated attack targeting pagers in Lebanon last Tuesday. Here are some thoughts concerning Israel's involvement and why this shift in the nature of cyberwarfare should frighten us all.
https://somaliki.substack.com/p/paging-israels-conscienceunavailable | 1 545 |
| 18 | A person who has barakah in their time will experience this world slowly, being able to capitalize on their living moments, so they come to have a swift reckoning in the next life.
But the person who has no barakah in their time will experience this world quickly, feeling as if time is always wasting and slipping away, and their reckoning will seem longer in the next life. | 2 629 |
| 19 | Scores of people were injured across Lebanon on Tuesday when electronic pagers used by the militant group Hezbollah simultaneously exploded around 3:30 p.m., the group and Lebanese officials said, in what experts said may have been an unprecedented attack by Israel that possibly involved sabotaging the devices before they were delivered.
At least 2,800 people were injured across the country, mostly with wounds to the face, hands or stomach, Health Minister Firas Abiad said. At least nine people were reported killed. [1]
Killing and maiming dozens of people by infiltrating their devices through a coordinated malware attack is the epitome of a modern terrorism campaign. Though Israel has denied comment, any onlooker who asks the ever pertinent question of cui bono ("who benefits?") would be forced to infer the high likelihood of Israel's involvement. This is repugnant behavior on the part of a nation that is supposedly a bastion of liberal democracy in the Middle East. One would be surprised if it were not for the fact that Israel's tactics share that Machiavellian quality of ends justifying means. A case in point are the bombings of synagogues in Baghdad during the early 1950s, the evidence of which the British-Israeli historian Avi Shlaim argued in 2023 confirmed what Iraqi Jews had concluded at the time—namely, that Israeli operatives were responsible for the terror campaign in order to "quicken the transfer of 110,000 Jews in Iraq to the then-newly created state of Israel." [2]
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Sources:
[1] https://www.washingtonpost.com/national-security/2024/09/17/lebanon-pagers-exploding-hezbollah/
[2] https://www.middleeasteye.net/news/avi-shlaim-proof-israel-zionist-involvement-iraq-jews-attacks | 553 |
| 20 | “They’re eating the dogs. The people that came. They’re eating the cats. They’re eating the pets of the people who live there.”
That is an actual quote by a former president and candidate in the current U.S. presidential election. I don’t think I’ve ever laughed out loud at a moment in a debate. This is both sad and hilarious to watch.
The conservative-leaning Wall Street Journal ran a fact-check to prove this wild claim of immigrants consuming the flesh of pets in Springfield false.
https://www.wsj.com/livecoverage/harris-trump-presidential-debate-election-2024/card/trump-in-springfield-they-are-eating-the-dogs--izVfNcztdnqZP4QNqzN3
https://youtu.be/_7R6nWPbW9g?si=478LRWf1CouJixo5 | 502 |
