Khamis ibn Mohammed Rimthan, also known as The Guide of Guides.
Khamis ibn Mohammed Rimthan, gifted guide, instinctive geographer and long-time employee of Aramco, died Sunday, June 21, at the Dhahran Health Center. Born at the turn of the century in the al-Madi District of Jubail, he was a member of the ‘Ajman tribe. As he had the ability to gauge distances accurately he was employed by the Saudi Arab Government as a guide. He was the first guide in the government service who was assigned to the Company in 1934 to lead caravans of supplies from Jubail to Dhahran and from Dhahran to Abqaiq. After he entered the Company’s employ in 1942, Khamis served as Chief Guide for Aramco’s Exploration parties, working with Arabian Research during the summers when the parties came in from the desert. Extremely conscientious, Khamis took his responsibilities seriously when he led a field party. His first concern was for the welfare and comfort of his charges. As Chief Guide he rendered an invaluable service to the Company. He knew the geography of Saudi Arabia as well as a child knows his mother. On numerous occasions his knowledge of the country proved to be more accurate than maps. In the Arabian Research division he was considered the highest authority on Saudi Arab place names, Bedouin customs, tribal chiefs and their areas of influence.
A man came to the Prophet and said, ‘O Messenger of God! Who among the people is the most worthy of my good companionship? The Prophet said: Your mother. The man said, ‘Then who?’ The Prophet said: Then your mother. The man further asked, ‘Then who?’ The Prophet said: Then your mother. The man asked again, ‘Then who?’ The Prophet said: Then your father.
In the rewriting of Arab sexual history over the past century or so, homosexuality has been buried—to the point that today’s intolerance is now seen as the authentic voice of tradition when it is (as in so many other part of the Global South) arguably more of an echo of the region’s European colonial masters and is certainly less forgiving, in practice, than at other times in its history.
Sex and the Citadel - Shereen El Feki (via noor3amoor)
Black Theama (بلاك تيما) is an Egyptian band that was founded in 2004.The band’s musical genre covers a wide range of styles from Nubian rhythms, reggae, hip-hop, R&B, to music with other African influences.Through their music, they sing to ‘celebrate the black experience in Egypt.”
I am not a knight in shining armor, and I am not a prince charming..
I am a crowd, a bewilderment, a piece of lunacy..
Half of me may laugh while the other is upset..
I am a promiscuous Shiekh..
I am kind, evil, bold, and cowardly..
Sometimes I’m shining, and sometimes I’m pale..
sometimes I’m a ladder, and sometimes a snake..
I am very abusive, and also very helpless..
Windows and doors; a lost home..
In the end, I am an Ifrit wearing a human suit..
لا تتحدث عن أموالك أمام فقير ، لا تتحدث عن صحتك أمام عليل
لا تتحدث عن قوتك أمام ضعيف ، لا تتحدث عن سعادتك أمام تعيس
لا تتحدث عن حريتك أمام سجين ، لا تتحدث عن أولادك أمام عقيم
لا تتحدث عن والدك أمام يتيم ، فجراحهم لا تحتمل المزيد
زِن كلامك في كل أمور حياتك وَ اجعل مراعاة شعور الآخرين جزءاً من شخصيتك
حتى لا يأتي يوم تجدك فيه وحيداً مع جُرحك
فلا ترقص على جراح الآخرين .. كي لا يأتي يوم تجد فيه من يرقص على جرحك
Do not talk about your riches in front of the impoverished
Do not talk about your good health in front of the sick.
Do not talk about your power in front of the weak.
Do not talk about the joys of your life in front of those afflicted.
Do not talk about your freedom in front of those captured.
Do not talk about your children in front of those who cannot have any.
Do not talk about your parents in front of the orphans, for their wounds cannot withstand more pain.
Weigh your words, and understand their impact on others.
For one day shall dawn upon you that you will be alone in your agony.
Do not mock others’ trials, so others can be there for you when you are yourself afflicted.
إبراهيم محمد السيد الفقي
Hey followers! There’s a lot of confusion in regards to the concept of Hadiths or Prophetic traditions so I figured I could try my best to summarize it into this text post. To those who are not familiar with what Hadith is, it is the actions, words, and actions the Prophet Muhammad uttered or approved that serve as a supplement to the Holy Quran, the divine text central to Islamic doctrines.
With that being said, the Quran is the undisputed literal word of God, with several dozens of narrations and written documents that have historically proven its authenticity since the time of the Prophet. The Hadith on the other hand, is a much vaster and diverse body of work and collections that definitely have varying degrees of authenticity and interpretations.
A hadith always consists of a list of narrators (Sanad) and the text of the Hadith itself (Matn). The categorization of the level of authenticity, credibility and practical use of the hadith is determined by the narrators, the soundness of the sequence of narrators and the accuracy of the words themselves and if they are truly the words of the Prophet. Over the centuries, people have memorized, categorized and documented Hadith and have investigated their authenticity to a strong degree. This has given way to a body of Science dedicated to Hadith and still serves today to be taught in institutes and universities worldwide.
Let us now begin with the first category of categorizing Hadiths.
1. The highest level of authenticity of the sources is understood through the number of sources or sequences of narrators:
Mutawatir: This is the highest level of authenticity that refers to multiple lineages of narrators or sources that all agree on either the meaning or literal structure of the body of the quoted words of Muhammad. In many Legal Islamic structures this is considered legally binding and legislative as well.
Ahad: This is a hadith with a single lineage of narrators that confirm its authenticity. It is considered “singular” in terms of narration.
2. The individual authenticity of Hadith is determined by the narrators themselves and this is often collected in Volumes such as Sahih Bukhari or Sahih Muslim:
'Ilm Al Rijjal(The Science of Men): This is the body of science specialized in determining the biographies and credibility of the men or women that had narrated a particular Hadith and this generally is a good reference to determine the level of a Hadith.
Sahih Hadith(Authentic Hadith): This is the highest level of Hadith authenticity and is agreed that the narrators are sound and credible. This category of authenticity makes up a large portion of the Islamic legislative rules and interpretations of Islamic tenants and rituals.
Hasan Hadith(Sound Hadith): This is the second level of Hadith authenticity that is not considered strong but is still considered credible and sound. However, it fails to meet the standards of a Sahih Hadith.
Da’eef Hadith(Weak Hadith): This is the third category of Hadith authenticity. It is still attributed to the Prophet but does not have the credibility or strengthof the higher categories. It is used in anecdotal or rare legal purposes.
This is not a comprehensive list and is just a very small summary so do not use it as an authentic guide; it is merely an introduction. I hope this clears up any confusion and if you wish to read more please look into the following pieces of literature that delve much deeper:
1. The Authority of the Hadith by Ahmed Yaar Khan
2. Usul Al Hadith by Abu Ameena Bilal Philips
3. An Introduction the sciences of Hadith by Suhayb Hasan
4. The Compilation of Hadith by Abdul Ghaffar Hassan
I want to live in a world where entire countries don’t have to live off Western tourists gawking and poking at historical areas and cultures like it’s some spectacle.
Today [formal codes of Islamic law (the ‘Shariah’)] are often presented in the West as expressions of pure barbarism as opposed to the allegedly ‘humane’ and ‘civilised’ values of some ‘Judao-Christian tradition’. But in the 9th and 10th centuries the codes represented, in part, the values of traders and artisans who sought to free themselves from the arbitrary rule of imperial officialdom and landed aristocrats—and did so in ways that stood in marked contrast to what prevailed in ‘Christian’ Byzantium, let alone in the developing feudal system of western Europe. As one scholarly history of Islam puts it, the Shariah law was built on ‘egalitarian expectations of relative mobility…which maintained its autonomy as against the agrarian empires’. Tradesmen and artisans could look to ‘the reconstitution of the whole society on more openly structured, more egalitarian and contractual bases, appealing to Islam for legitimation’.
Chris Harman (A People’s History of the World)
The flower men live in Yemen and South Saudi Arabia. They wear a headdress made with fresh flowers and grasses. They still live in a very tribal way, and do not like to meet foreigners.
Meeting them in the souq of Al Farsha is a special time as you need a police escort and a lot of diplomacy to go in the area.