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+1
Traces in my Damascene urbanite genetic buildup.
The national categories are probably arbitrary and more reflective of a general relationship to the region as opposed to a specific ethnic group. As an example, I assume the "German/Dutch" category is not really reflective of direct German descent, but more so that southern Italians have traces of Norman ancestry. Lots of indirect relations that should not really show up as separate categories like this.
The trace East African ancestry does not surprise me, but I'm a bit more confused by the North and South Indian ancestry.
| 2 |  Love is at the core of it all.
A person with hatred as his disposition can not arrive to such a remarkable awareness derived from the ways of the prophets.
روى أبو نعيم في حلية الأولياء أن سفيان الثوري قال: "مَا أَحَبَّ اللهُ عَبْدًا فَأَبْغَضَهُ، وَمَا أَبْغَضَهُ فَأَحَبَّهُ. وَإِنَّ الرَّجُلَ ليعَبْدُ الْأَوْثَانَ وَهُوَ عِنْدَ اللهِ سَعِيدٌ." | 36 |
| 3 | Al-Aṣmaʿī once heard a tribesman say, "Poverty in one's own homeland makes him a stranger, and affluence in a strange land makes him at home."
قال ابن الأعرابي في معجمه: نا أَبُو يَعْلَى، نا الأَصْمَعِيُّ، قَالَ: سَمِعْتُ بَعْضَ الأَعْرَابِ، يَقُولُ: " الْفَقْرُ فِي الْوَطَنِ غُرْبَةٌ، وَالْغِنَى فِي الْغُرْبَةِ وَطَّنٌ." | 143 |
| 4 | قال الترمذي في «الجامع الكبير» : حَدَّثَنَا أَبُو كُرَيْبٍ، حَدَّثَنَا أَبُو خَالِدٍ الْأَحْمَرُ، عَنْ هِشَامِ بْنِ الْغَازِ، عَنْ مَكْحُولٍ، عَنْ أَبِي هُرَيْرَةَ، قَالَ: قَالَ لِي رَسُولُ اللَّهِ ﷺ: " أَكْثِرْ مِنْ قَوْلِ لَا حَوْلَ وَلَا قُوَّةَ إِلَّا بِاللَّهِ، فَإِنَّهَا كَنْزٌ مِنْ كُنُوزِ الْجَنَّةِ."
قَالَ مَكْحُولٌ: فَمَنْ قَالَ: (لَا حَوْلَ وَلَا قُوَّةَ إِلَّا بِاللَّهِ وَلَا مَنْجَأَ مِنَ اللَّهِ إِلَّا إِلَيْهِ) كشف عَنْهُ سَبْعِينَ بَابًا مِنَ الضُّرِّ، أَدْنَاهُنَّ الْفَقْرُ ".
قَالَ أبو عيسى الترمذي: "هَذَا حَدِيثٌ لَيْسَ إِسْنَادُهُ بِمُتَّصِلٍ، مَكْحُولٌ لَمْ يَسْمَعْ مِنْ أَبِي هُرَيْرَة."
قلت: إسناده إلى مكحول جيد إن شاء الله، وهو موضع الشاهد، وما فوقه منقطع كما نص الإمام. | 113 |
| 5 |  Нет текста... | 127 |
| 6 |  +2Нет текста... | 125 |
| 7 | The four gospels, Mark, Matthew, Luke and John are in no way shape or form the Injīl revealed to Jesus. They might have a few fragments from it embedded into Jesus’ purported dialogues therein, but it is difficult assert the historicity of anything not specifically confirmed by Prophet Muhammad ﷺ.
These 4 books simply are anonymous biographies of Jesus compiled many decades after his departure. Among New Testament scholarship, there effectively is a consensus that there are varying degrees of intertextuality at play between these biographies, especially the synoptic gospels, Mark, Matthew, and Luke.
Furthermore, there effectively is a consensus that Mark predates the other biographies and that Matthew and Luke are significantly influenced by Mark. The disagreement between NT scholarship simply is in their explanation of these relationships: did Matthew and Luke directly edit Mark? Did Luke edit Matthew, who directly edited Mark? etc. Various hypotheses posited explanations to these questions, and some notable ones are:
- The Q Hypothesis
- The Farrer Hypothesis
- The Four Source Hypothesis
These explanations vary in their degrees of speculation, creativity, and acceptance.
The rest of the “New Testament” consists of a few books (mis)attributed to some apostles, and many are epistles and letters attributed to the zindiq, Paul. It is always nauseating to observe a Christian cite some epistle of Paul when debating an oblivious Muslim, who fails to recognize that the Ibn Saba’ of Christianity is being cited as divine scripture. | 130 |
| 8 | Some Muslims shallowly engaging with the Shia presume they can ‘sacrifice’ Yazid and exaggerate their revilement of him in exchange for Shi’ite sympathy and respect of the Shaykhayn.
The issue with this silly approach, barring the silly use of Yazid as a scapegoat, is that it does not recognize Shi’ite polemical utilization of Yazid. Yazid in Shi’ite polemics is a stepping stone for chain takfir all the way back to Abu Bakr. The Shi’ite ultimately views Yazid and all of his blunders as an extension and legacy of Mu’awiya. They then emphasize Mu’awiya’s association with ‘Uthman and ‘Umar etc.
This logic ends up with the Shi’ite today ultimately blaming Abu Bakr for Al-Husayn’s martyrdom, a quite outrageous proposition that only follows in a brain fried by fabricated reports, perpetual wailing, and yearlong bloated emotions. This is something you will eventually observe after sufficient engagement with these people.
It goes without saying that the ideal approach with Yazid or any subsequent caliph is to neither lionize nor scapegoat him. Assess all of the historical traditions associated with him in a sober context, and avoid conspiratorial reasoning that makes claims about people’s hidden intentions. The end result would be a fair and sober assessment that does justice to Yazid, his Muslim victims, and his Muslim beneficiaries. | 169 |
| 9 |  +4The claim that “Sunnis don’t talk about al-Husayn” is not only a problematic assertion based on questionable theological assumptions, but it also is an inaccurate stereotype.
A simple YouTube search in Arabic would have revealed a an abundance of lectures on Al-Husayn delivered by individuals associated with different branches of Sunnism. I have attached a few images of those results. This is not even including the rich literature that has been published on the topic over the past few decades.
The same can be said in Anglophone communities, where the topic has been thoroughly researched and addressed as well. | 320 |
| 10 |  Tom seems to be entirely ignorant of the long history of failed Sunni-Shia unity conferences that have transpired in the Arab world over the past 2 centuries, all of which ultimately failed (and will continue to fail). He approaches the subject with the unfounded confidence of an expert critiquing a reality that exclusively exists in his imagination. | 189 |
| 11 |  People like Tom conveniently jump between theological and political domains to score cheap brownie points with respect to Shi’ism.
In this context, where he is advocating for cooperation with IRAN and its proxies, he makes a useless disclaimer to vindicate Shi’ite theology, arguing that the criminal Iranian regime does not represent all Shia. Later, he will act as though this theological disclaimer was never made, and he will advocate support of the Iranian regime in the current political climate.
It is unfortunate that this man simply cannot help himself, insisting to pontificate on topics he does not comprehend. He makes other laughable assertions throughout the video, such as the claim that the Shia are justified in their criticism of Sunnis for not mentioning al-Husain on ‘Ashura’.
What a joke… | 488 |
| 12 | When I see newborns today, I realize that they are the true owners of this Dunya, not us. Just a few years ago, we were in a similar position, yielding all the fruits from multiple generations of family labor. Today, we have a few years at a peak, and we will then consciously set much of our lives around the transfer of our fruits to the next generations.
In other words, we likely are past most of our peaks in this Dunya, and we have effectively entered a the transitional phase that every human adult since Adam عليه السلام eventually entered.
We don’t own this Dunya anymore. The 0-10 year olds do, albeit transiently. This perspective does not personally distress me, but it serves to highlight the significance of the Hereafter. A man who passes the age of 30, 35 or 40, may as well retire from his insatiable obsession with the Dunya and devote his life to Allah and the Hereafter. | 215 |
| 13 | Some brief points in response to those who weaken Imām Muslim's ḥadīth on the reward of fasting on ʿAshūrāʾ
Imām Muslim in his Ṣaḥīḥ reported via Ghaylān ibn Jarīr, from ʿAbdullāh ibn Maʿbad al-Zimmānī, from Abū Qatāda al-Anṣārī that Allah’s Messenger was asked about fasting on the day of ʿĀshūrāʾ, to which he replied, “It expiates the sins of the previous year.”
As noted by others, the argument made by critics ought not to be about the historicity of prescribed fasting on the day of ʿĀshūrāʾ, as it is established in several authentic traditions in the Ṣaḥīḥayn and elsewhere. Rather, the debate should be confined to the reward associated with the fasting, which is a more minute and possibly inconsequential debate when put in context.
Nonetheless, some individuals who weaken the ḥadīth cite the ḥadīth critic, Yaḥyā ibn Maʿīn, saying, “Everything reported from Ibn Sīrīn and from the Baṣrans through Abū Qatāda, then it is from Abū Qatāda al-ʿAdawī,” meaning that the Abū Qatāda in the isnad would be a tābiʿī, not the Anṣārī Abū Qatāda.
قال يحيى بن معين: "كلّ شيء يُروى عن ابن سيرين وعن البصريين، عن أبي قتادة، فهو أبو قتادة العَدوي."
Since Imām Muslim’s isnad back to Abū Qatāda is a Baṣran isnad, they hold that the ḥadīth in accordance to Yaḥyā ibn Maʿīn’s statement must be mursal: Abū Qatāda is a Baṣran tābiʿī directly quoting the Prophet, not the Anṣārī companion.
The issue with the appeal to this quote, notwithstanding the identification of Abū Qatāda as al-Anṣārī in some routes, is that it presents Imām Muslim as a non-authority whose conclusions are subjected to the opinions of Yaḥyā ibn Maʿīn. The conclusions of Imām Muslim, at worst, are equal in authority to those of Yaḥyā ibn Maʿīn. The fact that Muslim admitted this tradition into his Ṣaḥīḥ is evidence that he was convinced Abū Qatāda in the isnad was al-Anṣārī.
Another non-issue cited by some critics is the oddity that this tradition is narrated exclusively in Baṣra, even though Abū Qatāda al-Anṣārī was a Medinite. Why don’t any of Abū Qatāda al-Anṣārī’s Medinite companions relay this ḥadīth? This may initially seem like a valid argument, but the reality of the matter is that there are a host of plausible reasons why a companion could end up disseminating some traditions in specific regions and not others.
Such reasons often come down to variations in regional cultures or events that shape the priorities of its tābiʿīn, subsequently influencing and/or accelerating the differentiation of ḥadīth pools in different regions. For example, a companion of the Prophet visiting Kufa shortly after ʿAlī’s wars would likely receive far more inquiries about ʿAlī’s merits than if he had stayed in Mecca or Medina. It is not necessarily problematic for a companion’s ḥadīths to exhibit such patterns across different regions, and to assume otherwise begs the question.
Finally, some cite a statement by al-Imām al-Bukhārī in al-Tārīkh al-Kabīr where he says, “ʿAbdullāh [ibn Maʿbad al-Zimmānī’s] audition from Abū Qatāda is not known.”
قال البخاري: "وروى غيلان بْن جرير عَنْ عَبْد اللَّه بْن معبد الزماني عَنْ أَبِي قتادة عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، وَلا يعرف سماع عَبْد اللَّه بْن معبد من أَبِي قتادة."
This statement of al-Bukhārī is a valid and undisputed observation. Throughout his book, al-Bukhārī is invested in documenting claims of audition or lack thereof. Such observations serve as an important element of the muḥaddith’s study of an isnād’s connectivity, but it is not the be-all and end-all in determining ittisāl. A muḥaddith may correctly note the absence of any documented audition between two transmitters yet still conclude that they likely met.
In conclusion, these points were meant to be brief responses and not comprehensive expositions. A good rule of thumb when in doubt is that you are much better off betting on the Ṣaḥīḥayn than you are betting against them.
And Allah knows best. May Allah enable us all to fast tomorrow, and may He accept our worship. | 377 |
| 14 |  من أخبار شيخ الإسلام أبي المواهب الحنبلي (ت 1126 هـ) في بليدتنا دمشق، عمرها الله بالسنة والتقوى.
ثبت الغزي (ص114). | 196 |
| 15 |  ذكره أبو المعالي الغزي (ت 1167 هـ) في ثبته المسمّى «لطائف المنّة في فوائد خَدَمة السنة» ضمن ترجمة شيخه عبد الجليل بن العلّامة محمد أبي المواهب الحنبلي (ت 1019 هـ).
ثبت الغزي (ص 91). | 196 |
| 16 | To this effect, Abu Khaliyl Jadd Sylvester (may Allah have mercy upon him) also said regarding this report: "It is not part of Sunan at-Tirmithi, he does not narrate from the Shaykh being narrated from in the chain, and, the chain is bonafide weak." | 215 |
| 17 | Imam al-Tirmidhi reports a narration in his Jami' where Imam Abu Hanifah is said to have wiped over his socks before his death by a few days.
But using this riwayah of al-Tirmidhi is prima facie problematic for a number of reasons:
1. This report is not found in most manuscripts of al-Tirmidhi, as mentioned by Shakir, al-Arna'ut, and others;
2. Its chain contains Salih ibn Muhammad al-Tirmidhi, who was accused of lying; his reports are useless. | 183 |
| 18 | لا ينبغي لوالد أن يغفل عن هذه الأدعية القرآنية:
رَبَّنَا وَاجْعَلْنَا مُسْلِمَيْنِ لَكَ وَمِن ذُرِّيَّتِنَا أُمَّةً مُّسْلِمَةً لَّكَ
رَبِّ هَبْ لِي مِن لَّدُنكَ ذُرِّيَّةً طَيِّبَةً ۖ إِنَّكَ سَمِيعُ الدُّعَاءِ
رَبِّ اجْعَلْنِي مُقِيمَ الصَّلَاةِ وَمِن ذُرِّيَّتِي ۚ رَبَّنَا وَتَقَبَّلْ دُعَاءِ
رَبِّ اجْعَلْ هَٰذَا الْبَلَدَ آمِنًا وَاجْنُبْنِي وَبَنِيَّ أَن نَّعْبُدَ الْأَصْنَامَ
رَبَّنَا هَبْ لَنَا مِنْ أَزْوَاجِنَا وَذُرِّيَّاتِنَا قُرَّةَ أَعْيُنٍ وَاجْعَلْنَا لِلْمُتَّقِينَ إِمَامًا
رَبِّ أَوْزِعْنِي أَنْ أَشْكُرَ نِعْمَتَكَ الَّتِي أَنْعَمْتَ عَلَيَّ وَعَلَىٰ وَالِدَيَّ وَأَنْ أَعْمَلَ صَالِحًا تَرْضَاهُ وَأَصْلِحْ لِي فِي ذُرِّيَّتِي ۖ إِنِّي تُبْتُ إِلَيْكَ وَإِنِّي مِنَ الْمُسْلِمِينَ | 234 |
| 19 | قال أبو نعيم الأصبهاني في حال الحسن بن حفص الهمداني: "كان وجه الناس وزينهم ، وكان دخله في كل سنة مائة ألف ، فما وجبت عليه زكاة قط ، وكانت صلاته وجوائزه دارة على المحدثين وأهل العلم والفضل مثل أبي مسعود ، وعمرو بن علي الفلاس ، وكان من المختصين بسفيان الثوري ، وقيل : إن سفيان حج على مركبه." | 234 |
| 20 | ما أحوجَ المسلمين في زماننا إلى هذا الباب في كتاب الأدب المفرد.
قال البخاري في الأدب المفرد: حَدَّثَنَا مُحَمَّدُ بْنُ عُبَيْدٍ، قَالَ: حَدَّثَنَا عِيسَى بْنُ يُونُسَ، عَنِ الْأَعْمَشِ، قَالَ: حَدَّثَنَا ثُمَامَةُ بْنُ عُقْبَةَ، قَالَ: سَمِعْتُ الْحَارِثَ بْنَ سُوَيْدٍ يَقُولُ:
قَالَ عَبْدُ اللَّهِ بْنُ مَسْعُودٍ: إِذَا كَانَ عَلَى أَحَدِكُمْ إِمَامٌ يَخَافُ تَغَطْرُسَهُ أَوْ ظُلْمَهُ، فَلْيَقُلِ: اللَّهُمَّ رَبَّ السَّمَاوَاتِ السَّبْعِ، وَرَبَّ الْعَرْشِ الْعَظِيمِ، كُنْ لِي جَارًا مِنْ فُلَانِ بْنِ فُلَانٍ وَأَحْزَابِهِ مِنْ خَلَائِقِكَ، أَنْ يَفْرُطَ عَلَيَّ أَحَدٌ مِنْهُمْ أَوْ يَطْغَى. عَزَّ جَارُكَ، وَجَلَّ ثَنَاؤُكَ، وَلَا إِلَهَ إِلَّا أَنْتَ.
وقال البخاري: حَدَّثَنَا أَبُو نُعَيْمٍ، قَالَ: حَدَّثَنَا يُونُسُ، عَنِ الْمِنْهَالِ بْنِ عَمْرٍو، قَالَ: حَدَّثَنِي سَعِيدُ بْنُ جُبَيْرٍ،
عَنِ ابْنِ عَبَّاسٍ، قَالَ: إِذَا أَتَيْتَ سُلْطَانًا مَهِيبًا تَخَافُ أَنْ يَسْطُوَ بِكَ، فَقُلِ: اللَّهُ أَكْبَرُ، اللَّهُ أَعَزُّ مِنْ خَلْقِهِ جَمِيعًا، اللَّهُ أَعَزُّ مِمَّا أَخَافُ وَأَحْذَرُ، وَأَعُوذُ بِاللَّهِ الَّذِي لَا إِلَهَ إِلَّا هُوَ، الْمُمْسِكُ السَّمَاوَاتِ السَّبْعَ أَنْ يَقَعْنَ عَلَى الْأَرْضِ إِلَّا بِإِذْنِهِ، مِنْ شَرِّ عَبْدِكَ فُلَانٍ، وَجُنُودِهِ وَأَتْبَاعِهِ وَأَشْيَاعِهِ مِنَ الْجِنِّ وَالْإِنْسِ، اللَّهُمَّ كُنْ لِي جَارًا مِنْ شَرِّهِمْ، جَلَّ ثَنَاؤُكَ، وَعَزَّ جَارُكَ، وَتَبَارَكَ اسْمُكَ، وَلَا إِلَهَ غَيْرُكَ، ثَلَاثَ مَرَّاتٍ .
وقال البخاري: حَدَّثَنَا مُوسَى قَالَ: حَدَّثَنَا سُكَيْنُ بْنُ عَبْدِ الْعَزِيزِ بْنِ قَيْسٍ، أَخْبَرَنِي أَبِي، أَنَّ ابْنَ عَبَّاسٍ حَدَّثَهُ، قَالَ:
مَنْ نَزَلَ بِهِ هَمٌّ أَوْ غَمٌّ أَوْ كَرْبٌ أَوْ خَافَ مِنْ سُلْطَانٍ، فَدَعَا بِهَؤُلَاءِ اسْتُجِيبَ لَهُ:أَسْأَلُكَ بِلَا إِلَهَ إِلَّا أَنْتَ، رَبُّ السَّمَاوَاتِ السَّبْعِ، وَرَبُّ الْعَرْشِ الْعَظِيمِ، وَأَسْأَلُكَ بِلَا إِلَهَ إِلَّا أَنْتَ، رَبُّ السَّمَاوَاتِ السَّبْعِ، وَرَبُّ الْعَرْشِ الْكَرِيمِ، وَأَسْأَلُكَ بِلَا إِلَهَ إِلَّا أَنْتَ رَبُّ السَّمَاوَاتِ السَّبْعِ وَالْأَرَضِينَ السَّبْعِ وَمَا فِيهِنَّ، إِنَّكَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ "، ثُمَّ سَلِ اللَّهَ حَاجَتَكَ.
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