Just because it is written by a Harvard professor doesn't mean that you don't need to check the references!
So, I was reading this interesting line by Shady Hekmat about Qunbul's character, which reflects negatively on his role as a reciter of the Qurʾān.
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Well, the only problem here is that by returning to the Arabic reference, which happens to be Abū Ghudda's edition of Lisān al-Mīzān, we find it saying: "He became chief of the police in Makkah and he was PRAISED."
Isn't that strange? So... How did this happen?
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Well, firstly, let us establish that Ibn Ḥajar did have it as "and he was praised" and not "but he grew corrupt".
The image on the left is from a manuscript that indicates this and the one right shows that the copy was reviewed by Ibn Ḥajar himself.
I came across an interesting interpretation by Ibn Abbas today which pushed me to ponder about the Prophet's ﷺ relationship with the Jews of his time.
Ibn Abbas says that the verse below is about the Jews hiding the punishment of stoning adulterers. (al-Mustadrak #8069)
At the time, the Jews of Arabia only lashed adulterers.
Ibn Omar narrates that when the Jews were asked about the punishment for adultery, they mentioned lashings.
al-Bukhari #6819
An additional punishment is mentioned in this report and in others.
This report mentions that they have their faces blackened with charcoal. Another report mentions that the couple were placed on a donkey and were sent around town in shame.
Either way, this punishment wasn't in any way as severe as stoning, so the Jews were satisfied with it.
During my first year of college, my roommate was the nicest person in the world.
He was a religion brother. Super friendly. Almost every time he'd pass by, he would have a chocolate bar or something and would offer it to me, for no reason other than to be nice.
He had such an--
odd sense of humor though. In the middle of a conversation, he would abruptly calculate the cost of something.
If I would drop a friend to class, he'd pretending to calculate the fuel expenses, wear and tear of the short trip, time costs, etc, then give a ridiculously large--
number as the final price. He did it very often. I was forced to tolerate it and smile, BECAUSE HE WAS SO NICE!
You know the type, right? The old shaikh in the masjid that makes the lame pun, but you feel obligated to laugh along to not make him feel bad. Yeah, that.
-=[On this day, around 1200 years ago, Shia claimed that the "Mahdi" was born in Samarra'.]
However, his father, Al-Hasan, feared for his life from the tyrant Abbasids, and thus, his son was sent to Madinah and was hidden away.
He still remains hidden today.
Sunnis reject the existence of Mohammad bin Al-Hassan, due to the lack of evidence for his birth.
Ja'afar bin Ali Al-Zakee, the uncle of the "Mahdi", also denied that his brother, Al-Hassan, had a son.
Shias refer to him as "Ja'afar the Liar" due to this.
This wasn't merely the opinion of Ja'afar though. This was a common view. Al-Amri, the "representative" of the "Mahdi" would conceal his name for "they think that the lineage has halted."
Perhaps the first lesson that I learned in my journey into editing manuscripts is "to bring forth the text in the way the author intended."
Not as simple as it sounds.
In this thread, I'll be providing an example of how an editor ignores this rule due to his ideological bias.
Below is a screenshot from Mukhtaṣar Baṣā`ir Al-Darajāt p. 79.
The text says: When Al-Ḥusayn did what he did, Allah the most majestic made upon himself to not place the wasiyyah and Imamate anywhere but within the progeny of Al-Ḥusayn (peace be onto him).
The editor points out that this is based on one manuscript.
Two other manuscripts instead say:
When Al-Ḥassan (peace be upon him) did what he did with Mu`āwiyah (may Allah curse him), Allah the most majestic made upon himself to not place the wasiyyah and Imamate... etc.