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Ibn Al-Ja'abi

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About Ibn Al-Ja'abi

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    Abu Bakr Muhammad ibn Umar Al-Ja'abi
  • Birthday 11/10/1997

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    دين على

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  1. homeopathy study / vision

    It's quack nonsense. If you want to study medicine then study actual medicine.
  2. Sufism, poetry and fisq/kufr

    To be fair, Muhammad-Taqi Majlisi was reputedly a Sufi and Allama al-Majlisi did attempt to disassociate that reputation from his father. This could be another instance of that attempt at disassociation.
  3. All of these languages are Central Semitic Languages, though Hebrew and Aramaic are more closely related than either are with Arabic, and all three descend from the same proto-language, that is Central Semitic which then broke apart into the North-West Semitic languages and Proto-Arabic, then the North-West Semitic languages broke off into proto-Aramaic and the Canaanite languages (among which is proto-Hebrew), but they did not descend from one another.
  4. How the tragedy of Karbala is well documented?

    Could you please clarify what exactly you mean? If I'm understanding you right, that @Abul Hussain Hassani and you mean to say that Abu Mikhnaf's (fragmentary) maqtal has no sources of its own, then that couldn't possibly be true. As I've shown before, that isn't at all true. Abu Mikhnaf extensively cites his informers in his work and doesn't include a report unless he can verify the witnesses. If you mean that it isn't the original work written on Karbala and used as a primary source about the events which took place at Karbala, then that also isn't true. The earliest extant work on Karbala al-Fadhil b. al-Zubayr's Tasmiyah, the author died either about 50 or 10 years before Abu Mikhnaf. And Abu Mikhnaf's Maqtal certainly wasn't the only source used by later historians, though it was heavily relied upon. For example, al-Tabari uses one other major informer aside from Abu Mikhnaf in his Tarikh.
  5. How the tragedy of Karbala is well documented?

    What exactly does original mean?
  6. That's precisely my point, you're busy trying to invent unfounded cliches and not looking at the nuances of Arabian culture and history. You also don't seem to realize that there are massive gaps in our knowledge of pre-Islamic Arabia that you can make such definitive statements. I'm not sure how you can know this, but if it is the case, then it isn't anything at all to be proud of. أللهم إلعن كل من حارب الإمام أمير المؤمنين عليه السلام إلى قيام يوم الدين May Allah curse anyone who fought Imam Amir al-Mu'minin (as) until the day of reckoning.
  7. Are you forgetting what happened in Najran some 40 years before the prophet Muhammad (saaw) was born? The attempted eradication of the Christian community there by the Jewish King, Dhu-Nuwas. I'm curious how you came to your conclusions about the state of pre-Islamic Arabia, or even what you're referring to as "Arabia".
  8. I wrote a forum post about the history of Christianity in pre-Islamic Arabia a couple of months ago. It might make a good blog post. You're definitely right, you cannot discuss Arabia as a homogenous entity, it was made up of various people who, slowly and over centuries, were Arabized, in that they adopted Arabic as their language — though with great dialectical diversity — and even retaining aspects of their culture. Yemen contained millennia old civilisations while Jordan had been occupied by Arab nomads ever since there was an Arabic language to speak. That is to say that we need to recognize diversity in culture and language.
  9. More likely a Nestorian or a Severan Monophysite Bishop, or possibly even an Arian one. It's said in dictum, falsely attributed to St. Theodoret of Cyrrhus, that "Arabia hæresium ferax", "Arabia is the bearer [or mother] of heresies". ___________________________ On another note, prior to the Qur'an there were laws against female infanticide in various Arabian cultures. For example it was outlawed in a Sabaic inscription from the second century AD, found in the ancient city of Matirat, around 40 km from Sana'a.
  10. Book Recommendations on Husain (As)

    Are you looking only for a history of the event, though?
  11. Book Recommendations on Husain (As)

    I'm not at all sure how on earth you could have possibly come to that conclusion. If anything it is the exact opposite. It is Abu Mikhnaf attempting to create a reliable narrative about Karbala, which was still in living memory when he compiled the book, he interviewed some eyewitnesses of the battle. This was the first extant chronicle of the events of Karbala, a contemporary named Nasr b. Muzahim al-Minqari also wrote a maqtal which is now lost. The only written work on the events at Karbala prior to this was a martyr list compiled by a Zaydi companion of Imams al-Baqir and al-Sadiq, named al-Fadhil b. al-Zubayr (d. 110 or 145 Hijri), called Tasmiyatu man qutila ma'a al-Husayn (An Identification of Those Killed with al-Husayn) (published in the spring 1982 edition of Turathuna, edited by Sayyid Ridha al-Husayni, with occasional notes on the martyr and a couple of pages dedicated to the aftermath of Karbala. Abu Mikhnaf, however, created a dedicated chronicle of the events including an collecting reports on events which had witnesses to them, stating his chains of narrators to them. He even notes when he is unable to verify an event because there were no one directly present to witness it (e.g. page 111). I don't think it represents a complete narrative because of the limitations presented by attempting to create a primary source, but the book should definitely represent an authoritative narrative of the events. And like I said before, Shaykh Yusufi Gharavi's reconstruction of the work is outstanding and is the basis for the translation you've been linked to by @Qa'im, there's also been a complete translation of it (including of its notes and lengthy introduction). This book is absolutely germane to any discussion on the historical Karbala. Also, the Imams invited poets to speak on the manabir, not historians. I'm not sure what you're looking for, for your friend, if you're looking for an authoritative and historically well-researched book, then it runs into the problem of being too technical and advanced for your friend. By the way, a work people might be interested in reading on Karbala is Agha Muhammad-Sadiq Najmi's "From Medina to Karbala: In the Words of Imam al-Husayn". After each speech, private discussion, line of poetry, or letter, there is a discussion explaining the background of the event, historical debates about something, and extensive citations.
  12. Why I became Muslim (Sunni)

    Thank God that our intellectual opponents are such manifestly silly, lousy little people.
  13. A History of the Arabic Language: Introduction

    The saying usually goes “like father like son”. However, in the case of Abraham and Ishmael it should be “like son like father”. In the Qur’an, their names are written as ʾIsmāʿīl (إسماعيل) and ʾIbrāhīm (إبراهيم). It seems rather banal to those of us used to reading these names, it is an etymological peculiarity. In the original Hebrew, these names are Yišmaʿel (יִשְׁמָעֵאל‎), meaning “God Heard”, and ʾAbrāhām (אַבְרָהָם), meaning “Father of Nations”. While Yišmaʿel is Arabicized typically from Hebrew, ʾAbrāhām is not. The initial alef is pronounced with a kasrah in the Arabic rather than a fatḥah like in the Hebrew. More notably, the final alef becomes a yāʾ in the Arabic. This has even confused Muslim philologists who have listed such variants of the name as ʾAbrahām, ʾAbrāhum, and ʾAbraham. The philologist and orientalist, Arthur Jeffrey, in his “The Foreign Vocabulary of the Qur’an”, records several theories as to why this might be the case concluding that the best possibility is that ʾIbrāhīm was put onto the same pattern as ʾIsmāʿīl’s name when being Arabicized – something the Qur’an has done with other names. Though it seems semantical, it is relevant to understanding the style of the Qur’an. This topic and others like it have to do with the history of Arabic, which, like the history of any language, is important in providing context to linguistic phenomena, and consequently better cementing our understanding of the Qur’anic text. While great efforts are made by Muslims to have mastery over Arabic grammar, there seems to be a gap in our collective understanding of this topic. Arabic is now a global language spoken by 290 million native speakers found from Morocco to Khuzestan and Central Asia, and it is used as a liturgical language by over a billion people. In the 9th-century BC, though, it was an obscure Semitic language spoken by an equally obscure ethnic group of nomadic herders and mercenaries from the South Syrian desert. As such, I intend on writing a series of brief blog posts, which will give an overview of the history of the Arabic language. In due course, we shall also examine interesting features of and notable oddities in the language, such as the one I mentioned at the beginning of my introduction. These posts will not necessarily be chronological so that the task of writing is easier. Since a language exists only due to people being there to speak it, I will also be writing general points about the history of the Arab people. This will not be comprehensive, rather, it will simply complement our primary discussion on the Arabic language. I hope that by reading this series you will grow to love the subject as much as I do, and by its completion, have deepened your knowledge of the Arabic language and the Qur’an.
  14. Predestination

    You really must've put a lot of thought into your post. Nice job.
  15. 17000 verses

    Then what meaning would an orthographic change to write the word as it is pronounced mean? And is this type of change what Muslims were concerned about when attempting to establish the preservation of guidance?