While this article on #Dune only scratches the surface of the book and it's themes, the author rightfully frames it as a personal reflection on the book by a Muslim, rather than an analysis of what Herbert was trying to achieve by mentioning religion in it.
A few observations:
One thing that stood out from the article is the idea of offense. That the use of some "Islamic" terms may be contentious if not condescending and insulting to Muslims, such as Auliya, and I'm imagining many others as well.
I feel this contention is a bit shortsighted; many of these concepts are not exclusive to Islam.Auliya is abtemr used in Arabic Christian workz. Phonetically it's a familiar term, in Dune it's used for something entirely different.
Everyone keeps asking and I'm here telling:
- Forex is Haram for numerous reasons, it's all bets on someone else's CFD (Contract for Difference), plus the whole compensation model is Riba based.
- Anyone flexing like this is full of 💩 & most likely broke or a fraud.
Imagine you're let into a 2 horse race. You don't own the horses, and a person let's you in for free but he says: I can't let you in on the race, but if you can guess what point of the track the horse is at at a given minute, I'll give you a cut AFTER I take mine. 1/
So you put down $100 that the horse will be at point 4. You were right, so he takes the first $50, you take $150.
The guy that didn't guess it lost his $100. You don't own the horses. He doesn't either, nor does the guy that let you in! You made $50 on a guess. /2
As I sat with my mother today & spoke about life, a verse came to mind:
(یَوۡمَ لَا یَنفَعُ مَالࣱ وَلَا بَنُونَ إِلَّا مَنۡ أَتَى ٱللَّهَ بِقَلۡبࣲ سَلِیمࣲ) "On a day when not wealth nor children will benefit; but only one who comes to God with a sound heart."
The word sound here is what caught my eye. Saleem is the word in Arabic. Saleem is one of those words used to refer to a person who has healed. It's also used to refer to an ill person whose healing is hoped for. /2
The Arabs would often use terms to refer to their opposites, as a way of injecting optimism into the conversation. For example, a long arduous and dangerous trek was called a "Victory Lap" (Arabic: Mafawiz) instead of a "Death hike". (Arabic: Mahalik). /3
Don't let your self-loathing get the best of you. Being the average of your amazing peer group may make you think you're less than. You're still doing better than most *simply because you're in better company.* /1
A man saw a gathering. People were sitting remembering God's blessing and praising Him. He sat with them.
God sent angels to bless the gathering with forgiveness.. When they arrived, they found this man. /2
They went back and said "There's this guy. He just showed up and sat down. What about him?"
God said "I've forgiven him too. These are people who even the person who sits with them won't despair." (You can read the full narration in Bukhari). /3
The following is a translation of "The description of the believing man and believing women" by Dhun-Nūn al-Masri (d. 245).
I'll be tweeting it out over the next few weeks.
A description of the believing man: His joy is in his face & his sorrow in his heart. He has the most open chest & most humbled soul; abstinent from ever harm, present for every good. Not envious or spiteful; he does not pummel, curse, chastize, or backbite others. /1
He dislikes haughtiness and despises ostentation. His sorrow is long and his worries reach far. His silence is much; he is dignified, evocative, patient, and grateful. /2
Let's talk Zakat on Assets:
- 1st, assets you do not pay Zakat on.
- 2nd, assets you do pay Zakat on.
- 3rd, deductions and expenses that lower your Zakat liability.
A thread 🧵:
1st: There some types of assets that you will not pay Zakat on.
A- Personal assets: things like personal items, you home, car, etc. All of these items are not liable for Zakat.
B- Bad debts: Amounts that you have loaned to others & cannot be repaid due to default or denial.
C- Lost, Frozen, or Inaccessible wealth: this includes things like frozen bank accounts, money that you have lost, or amounts that you can't access due to contract or penalty.
The following are some notes I wrote up a few years ago when researching dispute resolution under Islamic Law.
A number of these points are lost on people assuming the roles of mediators in the community, and I beleive there are two chief reasons for this:
1) They've only ever read about judges and therefore look to adjudication as the sole role that one plays in settling disputes.
2) Emotionally, as humans we are are attuned to retribution instead of reconciliation. Placing yourself in a position of power is ingratiating.
An important difference between a mediator and adjudicator:
- A mediator looks for cause and how to reconcile differences.
- An adjudicator looks for fault and how damages are remedied.
So this small bio was sparked by some quick research I was doing about jobs that scholars had. A friend said to me the other day about famous speakers who act impervious to critique "They can't survive in the real world; they only exist in places where they are worshiped."
So I started looking at the bios of scholars: some were employees, others had businesses, others were merchants. What I find interesting is that using religion as a means to earn - not to serve - was universally condemned.
Take Ata', he was a basket weaver. He'd sell his wares to get by. Bishr b. Bakr al-Tanisi was a skilled shoemaker. Abu Ja'far al-Abbar, a needleworker. Abu Sahl al-Bajkhusti, a farmer. Ibrahim b. al-Iraqi al-Qazwini, a govt employee. AbdurRahman b Abd al-Qari, a treasurer.
If you're closing in on 30 and you're still unable to make core decisions that affect your long-term happiness for fear of your parents, your parents failed you. You need to move on and allow them to be unhappy so that you can find yours. They'll come around eventually.
For those surprised by my statement above, and pulling this "tHiS is nOt oUr TrAdItiOn!" card, consider first that I spent 12 years of my life staring at rocks and trees in the Arabian peninsula...
But more importantly, consider these statements from scholars of the past:
فلا يجب على الولد طاعتهما في كل ما يأمران به ولا في كل ما ينهيان عنه باتفاق العلماء
Ibn Daqiq al-Eid and other quote al-Izz Ibn AbdelSalam "It is not obligatory for a child to obey them in everything they order and everything they forbid, by agreement of all scholars."
I had a classmate in Medina from the Caucus. He told me that they used to keep a Quran buried underground in their basement. They'd take it out occasionally & their grandfather would teach them secretly. This happened for years until somebody told on them. 1/n
The communists kidnapped him in the night, then returned his belt to them 30 years later.
The whole time they continue to learn the deen in secret and maintain their identity as Muslims. 2/
Somehow we're acting like not being able to have a group iftar or go to the masjid is a struggle so exceptional and so difficult, that we need exceptional fatawa that defy even the most basic conditions for acceptable Ibadah. 3/
Ibn Hajar in his biographical dictionary Lisan al-Mizan: #IbnSina, Abu Ali, the chief, I don't know of him narrating anything of knowledge. Even if he did it wouldn't be permissible to narrate from him as he is a Faylasuf in approach, Misguided, may God not be pleased with him.
الحسين بن عبد الله بن سيناء أبو علي الرئيس * ما أعلمه روى شيئا من العلم (1218) ولو روى لما حلت الرواية عنه لأنه فلسفي النحلة ضال لا رضي الله عنه...
He quotes Ibn Sina saying:
My father was from those that answered the call of the Egyptians, and afterwards was one of the Ismailiyya...
وكان أبى ممن أجاب داعي المصريين وكان يعد من الإسماعيلية
Imam al-Bukhari narrates in his book al-Adab al-Mufrad, as well as his Sahih, the following Hadith from Aisha.
In al-Adab al-Mufrad he uses the chapter heading:
"Chapter: What a man does in his house"
Al-Aswad said, "I asked 'A'isha, may Allah be pleased with her, 'What did the Prophet, may Allah bless him and grant him peace, do when he was with his family?' She replied, 'He would do chores for his family, and when it was time for the prayer, he would go out.'"
There are a few benefits we can derive from this narration: 1- The permissibility of men asking women of knowledge questions. 2- The Sunnah being more than just devotions and outward appearances, but how you deal with family.
Lots of times we as men as told "crying isn't manly." I's a stereotype taught to us as men from the time we are small. Not through words necessarily, but many times by the way we are allowed to express our emotions & how emotional interactions are modeled for us.
Crying is a natural reaction to grief.
The Prophet cried when his son Ibrahim died. Someone said "You cry and you're God's messenger?!"
He said "The eyes shed tears, the heart grieves, yet we only say what pleases our Lord."
Crying is praiseworthy. It's a natural reaction to awe & inspiration.
"Those given knowledge before, when it is recited to them, fall prostrate saying Glory to Our Lord His promise indeed comes to pass. They fall prostrate, crying, & it increases their devotion." Quran 17:107-109
The Islamic position on reparations centers itself on three core concepts: 1) the prohibition of selling a free person 2) the imprescriptible right to restitutionary damages for harm and injury 3) the invalidity of escheatment of these rights when living heirs exist.
One of the first instances of reparations being awarded is recorded by Ibn Rushd al-Jadd about an incident in Cordoba circa 5th century.
While I had been working on a paper on this issue for some time I've held off until I read @JonathanACBrown and Bernard K. Freamon's books.
In the simplest terms: kidnapping a person and selling them into slavery is forbidden. If that person cannot be returned to their family, then you owe blood-wit for their murder as well as the projected value of their work in supporting their family.
Since I'm hemmed up in bed on some pain meds, here's a thread about anger.
A man came to the Prophet and said "Advise me."
He replied: "Don't get angry."
He repeated himself several times to which the Prophet answered "Don't get angry." Collected by al-Bukhari
Scholars mentioned this Hadith gathers the good of both this world and the next. How? Anger leads to dispute and a lack of kindness, which can lead to harming the one you're angry at. By stopping anger, your stop harm to yourself and others, preserving your faith & enchancing it
Most evil in this life can be avoided by simply learning to avoid anger. The pain that we experience both physically/emotionally results from the ill effects of anger. By controlling one's anger we lessen our pain. By lessening our pain we lessen the evil we bring into the world.
@um_Talhah Per verse 2:196 We can ascertain that there are three types of people with regards to Tamattu' 1- those that travel to Mecca from outside of the Miqat. 2- those that travel to Mecca from inside the Miqat. 3- those that live within Mecca and it's vicinity.
@um_Talhah Category 1: Whoever travels to makka from outside the Miqat for umra in the sacred months then remains there until Hajj is considered Mutamati' & must sacrifice. Why? Because they entered into Ihram, came out of it, & will enter into it again without passing the miqat.
@um_Talhah Category 2: The same ruling as category 1 applies according to the majority of scholars. If a person from this category were to leave Mecca more than the distance of travel (Qasr) they would not be considered Mutamati' and would return with a Ifrād Hajj.
In every choice we forgo, there are potential opportunity costs. This means that each alternative future has its risks and benefits, and it is only irrationality that keeps us from acting in our best interests.
Choosing an alternative future is a bet against all other possible future versions of ourselves.
The wager: NPV
The risk: NFV
We bet based on what we beleive the world is, but also what we beleive it *could be*. The more accurate our belief, the more accurate our decision. Belief can only become more accurate by being more rational, objective, and compassionate towards ourselves.
For those confused as to how Ahmadi/Qadiyanis are not considered Muslim, consider this:
"Ahmadis to Muslims are as Mormons to Christians."
Catholics, Orthodox, & Protestants reject Mormon claims of additional scriptures after the Gospel and NT; likewise All Muslims (Sunni and Shiite branches of Islam alike) reject claims of revelation after the Quran.
Catholics, Orthodox, and Protestants reject the prophetic office of Joseph Smith and other Mormon leaders; likewise All Muslims (Sunni and Shiite branches of Islam alike) reject the prophetic office of Mirza Ghulam Ahmad and his "khulafā".
I started studying the Hanafi madhhab in the US. In the KSA I found Hanbali teachers & studied that school in depth with them. My bachelor's degree was awarded based on our study of a seminal Maliki work of comparative Fiqh. My masters thesis was based on the Shafi school.
Am I saying I know all 4 madhhabs back to front? No. But I am familiar enough w them to navigate their books & understand their usul. What I have studied the most is the Hanbali school, it's what I refer to primarily, and I consult peers and elders in other schools for clarity.
In applied fiqh I specialized in two areas: 1- Adjudication 2- Financial transactions
I shadowed judges, scribes, and attended court proceedings.
I sat under Shariah scholars, wrote research on deals/transactions, and drafted board resolutions for signing by those scholars.
I said the other day about earrings for men is "making the rounds"
People are saying "as with anything in a slum you must provide proof"
Yes if you're going to declare something impermissible then you need to provide proof.
But you don't have to provide proof for everything which is permissible. That's not how anything like this works. Everything is permitted until proven otherwise.This is a well-known principle in the Sharia.
If you don't know this principal then you should probably go back and study more before delving into subjects like this.