Ben Sirach 25:2 in the hadith literature.
Ex. 1 from Nasāʾī (sanad saḥīḥ)
"Four God despises: the seller given to making oaths, the boast pauper, the elderly adulterer, and the unjust Imam"
Ex. 2 from Muslim (sanad saḥīḥ)
"Three whom God will not address nor absolve on the Day of Resurrection" - Abū Muʿāwiyah said, "nor regard them"- "and shall have a painful torment: an elderly adulterer, a lying man of property, and boastful pauper."
[sorry that I deleted the original thread; i had accidentally not included my translation of the Nasa'i hadith]
*boastful
Ben Sirach 30:1-3 didn’t become a ḥadīth, but below is the version from al-Mubarrad’s Kāmil who cites a "sage":
He who punishes/instructs his son when young will delight in him when grown.
He who punishes/instructs his son humiliates the one envies him.
archive.org/details/kamilo…
Ben Sirach 29:21 in the hadith lit.
Ex 1 from Tirmidhī (sanad ḥasan)
"A child of Adam has no right except to these items: a house to reside in, a garment to cover his nakedness, a sack of bread, and water."
Ex 2 from Aḥmad’s Musnad (ḍaʿīf according to Arnaʾūṭ)
"All but the shade of a home, a sack of bread, a garment to cover his nakedness, and water -- a child of Adam has a right to nothing in excess of these."

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More from @shahanSean

4 Feb
How many ḥadīth are there? Thousands, right?
As usual it depends on who’s counting and how. Abū Dāwūd al-Sijistānī (d. 275/889) lists two interesting early opinions in his letter to the Meccans about his famous Sunan...
The Meccan al-Ḥasan b. ʿAlī al-Khallāl (d. 242/856+) and Ibn Mubārak (d. 181/797) set the number at ~900. When asked why Abū Yūsuf al-Qāḍī placed the number at ~1,100, Ibn Mubārak retorted, “Abū Yūsuf adopts these defective ones from here and there like weak ḥadīths."... Image
Abū Dāwūd, of course, put the number higher: ~4,800. He regarded himself as having collected more than anyone else (he didn’t know abt Aḥmad ibn Ḥanbal’s Musnad, which includes around 5,200). The editor of the letter, Abu Ghuddah, provides some other early opinions in a note:
Read 4 tweets
17 Jan
How to define a drink called nabīdh has come up multiple times on my feed recently. Nabīdh was an intoxicating beverage distinguished from khamr, grape wine, which the Qurʾan prohibits (Q. 5:90). But some say nabīdh wasn’t an intoxicating beverage at all. Why all the confusion?
Ibn Qutaybah (d. 276/889) already notes the confusion in his Kitāb al-Ashribah; he mentions two ways of defining nabīdh.
"One group says: 'It’s raisin water or date water before they ferment. If that becomes strong and sets, then its khamr. The forebears from ...
the Companions and Followers drank that, making it at the outset of their day and drinking it at its end, making it in the early evening and drinking it with their meals.' They say, 'It was called nabīdh because ...
Read 10 tweets
4 Jan
The Umayyad governor al-Ḥajjāj b. Yūsuf al-Thaqafī infamously berated Ibn Masʿūd & his recension of the Qurʾan. He called Ibn Masʿūd’s reading “doggerel like the doggerel of Bedouin (rajazun min rajaz al-aʿrāb).” Such a statement from Ḥajjāj is more than an arcane curiosity...
bc Ḥajjāj played a role in standardizing the text of the Qurʾan under the caliph ʿAbd al-Malik. Ḥajjāj uttered these words in an oration. His full statement: "How astonishing is the slave from Hudhayl [=Ibn Masʿūd]! He claimed to recite a qurʾān from God, but I swear by God ... Image
it is naught but the doggerel of Bedouin! By God, had I met the slave from Hudhayl, I would have struck off his head!” This is the version from Ibn Abī l-Dunyā's (d. 894) al-Ishrāf fī manāzil al-ashrāf.
archive.org/stream/waq3755…
Read 6 tweets
26 Nov 20
Ibn Qutaybah (d. 889) includes a striking passage in his Taʾwīl muškil al-Qurʾān where he notes that memorizing the text of the Qurʾan was a rare feat among the Companions of the Prophet. “Though the very lights of the earth, masters of creation, and highest aim of knowledge,
most men from [the Companions] could only recite two, three, or four sūrahs – bits and pieces from the Qurʾān – all except for a few of them whom God helped to memorize it all, facilitating its preservation.
Anas b. Mālik said, “The man who could recite al-Baqarah and Āl ʿImrān become a weighty person among us – i.e., he became mighty in our eyes and great in our hearts.”
Al-Shaʿbī said, “Abū Bakr, ʿUmar and ʿAlī – may God show them mercy – never memorized the entire Qurʾān.”
Read 5 tweets
26 Nov 20
The Muʿtazilī theologian Abū ʿAlī al-Jubbāʾī (d. 915) was once challenged because he accepted one prophetic tradition on the Medinan scholar Abū l-Zinād's authority but rejected another, though they shared an identical chain of authorities (sanad). How did he justify it? ...
We don't know which ḥadīth from Abū l-Zinād that Jubbāʾī accepted as authentic (ṣaḥīḥ), but we do know which one he rejected: the account of the disputation between Moses and Adam, which one finds in the Ṣaḥīḥ of Muslim. Like many other Mutʿtazilah, ...
Jubbāʾī set 3 criteria for accepting the authority of a ḥadīth; it must: 1) accord with the Qurʾan, 2) accord with communal consensus (al-ijmāʿ), and 3) accord with reason (al-ʿaql). His explanation for rejecting it follows this reasoning, as it fails on 3 counts in his view...
Read 6 tweets
9 Oct 20
Sorry, but Muslim scholars did 𝒏𝒐𝒕 write about evolution, let alone natural selection, 1000 yrs before Darwin ...
"A Thousand Years Before Darwin, Islamic Scholars Were Writing About Natural Selection" vice.com/en/article/ep4… via @vice
@shayla__love 's well-meaning article seems to be premised on an equally well-meaning tweet of Prof. Higham, who takes his info from a dubious, albeit peer-reviewed, article published in a journal whose editors didn't know to whom to send it for review
Unfortunately, the Vice and the peer-reviewed articles contain numberous misconceptions that could have been avoided if an Arabist or medievalist were consulted. I’ll focus on three that seem to be persistent on Internet but that originate in the 19th cent (more on that later)...
Read 13 tweets

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