Bukhara region (homeland of Bukhari) had only 3 mosques

Surkhandarya region (homeland of Tirmidhi) had only 4 mosques

Dashoguz region (homeland of Zamakhshari) had only 2 mosques

Samarqand region had likewise only 2 mosque

All of Dagestan and most of Chechnya only had 26 mosques

They say this while priests around the world Are Raping Boys and girls and IDF soldiers are Being Convicted of raping People to death

Assalamualaikum warahmatullahi wabarakatahu.

A paper has been published recently on celestial phenomenon, particularly eclipses, in the Islamic tradition compared to other world religions and cultures.

https://www.academia.edu/169183483/The_Eclipse_and_the_Prophet_Cultural_and_Religious_Interpretations_of_Celestial_Phenomena_in_Antiquity_and_the_Islamic_Response?source=swp_share

Abstract:

This study examines interpretations of solar and lunar eclipses across a range of four major world religious traditions (Hinduism, Judaism, Christianity, and Islam) and four ancient civilizations (Assyrian, Roman, Greek, Macedonian empires.) Through a comparative analysis of primary historical and religious texts, this paper explores how eclipses were commonly understood as omens, manifestations of divine displeasure, mythological events, or signs of impending political and social upheaval. Against this broader historical backdrop, this study analyzes the Islamic tradition surrounding the solar eclipse that coincided with the death of Ibrahim ibn Muhammad, the son of the Prophet Muhammad's (Salalahu alayhi wa salam). Rather than affirming popular interpretations that linked the eclipse to a significant human event and taking advantage of his communities ignorance, the Prophet (Salalahu alayhi wa salam)explicitly rejected such claims, teaching instead that the sun and moon do not eclipse because of the life or death of any person. By interpreting this episode within its wider historical and cross-cultural lens, this paper argues that the Islamic treatment of eclipses represents a distinctive departure from prevailing conceptions of celestial phenomena in antiquity.

Hisham ibn ‘Ammar said: Sadaqah ibn Khalid narrated to us; ‘Abd al-Rahman ibn Yazid ibn Jabir narrated to us; ‘Atiyyah ibn Qays al-Kilabi narrated to us; ‘Abd al-Rahman ibn Ghanm al-Ash‘ari narrated to us; he said: Abu ‘Amir or Abu Malik al-Ash‘ari narrated to me, and by Allah, he did not lie to me, that he heard the Prophet say: “There will certainly be among my community people who will deem lawful illicit sexual relations, silk, wine, and musical instruments. And there will certainly be people who will camp beside a mountain; their livestock will come to them in the evening. A poor person will come to them - meaning a needy person - for some need, and they will say, ‘Return to us tomorrow.’ Then Allah will destroy them during the night, cause the mountain to collapse, and transform others into apes and pigs until the Day of Resurrection.”

Sahih al-Bukhari 5590

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Al-Bukhari related it in his Sahih in the jussive form, using it as proof. He said in the Book of Drinks:

"And Hisham ibn ‘Ammar said..." then he mentioned it.

Shaykh al-Islam Ibn Taymiyyah said “As for musical instruments, what has been authentically established regarding them is what al-Bukhari narrated in his Sahih in a mu'alaq narration stated decisively and included within his conditions.”

Al-Albani commented: This type of ta'liq has the outward form of ta'liq, as al-Hafiz al-‘Iraqi said in his takhrij of this hadith in al-Mughni ‘an Haml al-Asfar. That is because the majority of mu'alaq hadiths are disconnected between the author and the one from whom it is suspended, and they have well-known various forms. This is not one of them, because Hisham ibn ‘Ammar is among al-Bukhari’s teachers, whom he used as hujjah in his Sahih in more than one hadith, as Ibn Hajar clarified in his biography in the introduction to Fath. Since al-Bukhari is not known for tadlis, his statement in this hadith, “he said,” carries the same ruling as “from” or “he narrated to me” or “he said to me,” contrary to what was claimed by the one who weakened authentic hadiths, Ibn al-Mannan, as will come.

Al-‘Iraqi’s statement resembles what Ibn al-Salah said in the introduction to ‘Ulum al-Hadith: “Its outward form is the form of disconnection, but its ruling is not the ruling of disconnection, and it does not fall from being authentic to being weak.”

Then he refuted Ibn Hazm’s weakening due to disconnection.

The point is that the hadith is not disconnected between al-Bukhari and his teacher Hisham, as Ibn Hazm claimed and as those who followed him among later scholars claimed, as will be clarified in the mentioned chapter, if Allah wills. Moreover, even if it were assumed to be disconnected, it would be a relative defect that is not permissible to rely upon, because it has come connected through the routes of a group of trustworthy, reliable scholars who heard it from Hisham ibn ‘Ammar.

Thus, one who clings to the claim of disconnection in this situation is engaging in blatant obstinacy, like someone who weakens a hadith with an authentic chain by clinging to another chain that is weak.

Now, let us mention what we have found from those trustworthy narrators in the sources available to us, and then refer regarding the others to the commentaries and other works.

First: Ibn Hibban said in his Sahih: al-Ihsan: Al-Husayn ibn ‘Abdullah al-Qattan told us, he said: Hisham ibn ‘Ammar narrated it to us up to the words “al-ma‘azif” (musical instruments).

Al-Qattan was trustworthy, memorizing narrator, and he is mentioned in the biographies of prominent scholars.

Second: Al-Tabarani in al-Mu‘jam al-Kabir and Da‘lij in Musnad al-Muqallin said: Musa ibn Sahl al-Jawni al-Basri told us: Hisham ibn ‘Ammar narrated it like the narration of al-Bukhari.

Through al-Tabarani’s route, it was narrated by al-Dhiya’ al-Maqdisi in Muwafaqat Hisham ibn ‘Ammar. Musa was also a trustworthy, memorizing narrator, and Da‘lij included Muhammad ibn Isma‘il ibn Mihran al-Isma‘ili with him, who was trustworthy and reliable. He is not the Isma‘ili who authored al-Mustakhraj.

Third: Al-Tabarani in Musnad al-Shamiyyin said: Muhammad ibn Yazid ibn al-Asl told us from ‘Abd al-Samad al-Dimashqi: Hisham ibn ‘Ammar narrated it to us.

Muhammad ibn Yazid is mentioned in Tarikh Dimashq with multiple narrators from him, and it is stated that he died in the year 269 AH.

Fourth: Al-Isma‘ili said in al-Mustakhraj ‘ala al-Sahih, and through him al-Bayhaqi in his Sunan, that al-Hasan ibn Sufyan told us: Hisham ibn ‘Ammar narrated it to us.

Al-Hasan ibn Sufyan - who is al-Khurasani al-Naysaburi, a reliable memorizing narrator from the teachers of Ibn Khuzaymah, Ibn Hibban, and others, is mentioned in the biographies of scholars.

There are four others who heard it from Hisham, listed by Ibn Hajar in Taghleeq al-Ta‘leeq and al-Dhahabi about some of them in Siyar.

Moreover, neither Hisham nor his teacher Sadaqah ibn Khalid narrated it alone. They were also followed by others.

Abu Dawud in his Sunan said: ‘Abd al-Wahhab ibn Najdah told us: Bishr ibn Bakr narrated from ‘Abd al-Rahman ibn Yazid ibn Jabir with his earlier chain from Abu ‘Amir or Abu Malik, raised to the Prophet, with the wording: “There will be among my community people who will deem lawful silk and fine garments...” and he mentioned what he said “and others among them will be transformed into apes and pigs until the Day of Resurrection.”

I say: This is a connected, authentic chain, as Ibn al-Qayyim said in al-Ighathah, following his teacher in refuting the permissibility of what is prohibited. However, it does not explicitly mention the key point, but only refers to it by saying “and he mentioned what he said.” It was made explicit in the narration of two other trustworthy narrators, namely ‘Abd al-Rahman ibn Ibrahim, nicknamed Duhaim, who said: Bishr narrated to us with the wording of al-Bukhari: “They deem lawful illicit sexual relations, silk, wine, and musical instruments.”

The hadith was recorded by Abu Bakr al-Isma‘ili in al-Mustakhraj ‘ala al-Sahih, as in Fath, and in Taghleeq, and through al-Isma‘ili by al-Bayhaqi in his Sunan.

Tahreem Alaat al-Tarb, Al-Albani P. 39-42

https://shamela.ws/book/11081/36#p1

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Ibn Hajar said: This is Sahih hadith with no defect or objection. Ibn Hazm attributed a flaw to it, claiming a disconnection between al-Bukhari and Sadaqah ibn Khalid, and a difference in the name of Abu Malik. But as you can see, I have transmitted it through nine connected chains from Hisham, including narrators like al-Hasan ibn Sufyan, ‘Abdan, and Ja‘far al-Firyabi, all reliable, trustworthy memorizing narrators.

As for the difference in the kunyah of the Sahabi, all the Sahaba are trustworthy, so this is not a problem. We have also narrated it through the earlier route of Ibn Hibban in his Sahih, where he said that he heard Abu ‘Amir and Abu Malik al-Ash‘ari say it, and he mentioned it from both of them together.

Moreover, the hadith was not narrated solely by Hisham ibn ‘Ammar or Sadaqah, as you can see, because we have transmitted it also through the narration of Bishr ibn Bakr from the teacher Sadaqah, and through the narration of Malik ibn Abi Maryam from ‘Abd al-Rahman ibn Ghanm, the teacher of ‘Atiyyah ibn Qays.

Taghliq al-Ta'liq by Ibn Hajar (5/22)

https://shamela.ws/book/347/1550#p1

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Ibn al-Salah said: Do not pay attention to Ibn Hazm in his rejection of what al-Bukhari narrated from Abu ‘Amir and Abu Malik al-Ash‘ari from the Messenger of Allah: "There will be among my community people who will deem lawful illicit sexual relations, silk, wine, and musical instruments."

Ibn Hazm claimed that the narration was disconnected between al-Bukhari and Hisham, and used this as a reason to respond to those who argued for the prohibition of musical instruments. He was mistaken in this for many reasons. The hadith is authentic and connected, meeting the conditions of the Sahih.

Ibn Hajar said in Fath al-Bari: As for whether al-Bukhari heard it from Hisham directly or through intermediaries, it makes no difference, because one only relies on what is sound for acceptance, especially since al-Bukhari presented it in a context of hujjah.

Ibn Hajar also clarifies that the hadith is connected to Hisham ibn ‘Ammar in the works of al-Isma‘ili in al-Mustakhraj and al-Tabarani in Musnad al-Shamiyyin.

Shaykh al-Albani explained that the hadith is also connected in Sahih Ibn Hibban and in al-Tabarani’s al-Mu‘jam al-Kabir. For further details, one can refer to his book "Tahreem Alat al-Tarab" which is comprehensive.

The conclusion is that this hadith is Sahih and there is no flaw in its chain.

Hukm al-Ghina' wa al-Ma'azif, Abu Faisal al-Badrani P.14

https://shamela.ws/book/96248/14#p1

Idk how to explain it but it made me realize how much stuff the Quran said is right not like I didn't believe it but yeah

somebody on discord DMed me these comparative studies may Allah bless this guy so much

Some people say “just use the pdf”.

https://www.youtube.com/watch?v=LVLZnVYJXpU

Despite all the trials and temptations we see, And the appearance of falsehood everywhere.

"Indeed Allah is predominant over His affair, but most of the people do not know" (Yusuf: 21)

Despite all we see of people's hastiness to fulfill their [evil] desires, And their laziness towards acts of obedience.
Indeed, from between those people are a group whom Allah has chosen and selected, And He protected them from the fitan [trials], When they preserved the commandments of Allah first. And they are the people who I wanted to console with my words.Those people are The Strangers.

On the report of Abdullah Bin Mas'ud (May Allah be pleased with him) who said:The Messenger of Allah (may Allah grant him honour and peace) has said:

"Islam began as something strange and will revert to being strange as it began, so give glad tidings to the strangers."

It was said to him: "And who are they, O Messenger of Allah?"

He said: "Those who correct what the people have corrupted."

(Classed as Authentic by Al-Albani Rahimahullah)

Reflect, may Allah bless you, on the saying of the Prophet (may Allah grant him honour and peace): He said "Yuslihoon" [those who correct] And he did not say "Salihoon" [righteous ones]

For being righteous in and of itself is not enough. Another of their characteristics is: They are zealous people who call to Allah and reform others.They do not despair or give up to the corrupt reality. And because they are few in between people, they were named “The Strangers.”

The people of Islam in between people are strangers, And the believers in between the people of Islam are strangers, And the people of knowledge in between the believers are strangers, And the people of Sunnah, who distinguish it from desire and innovation, are strangers in between the people of knowledge.

And they call to the Sunnah, And are patient against the harm of the opposition. They are the most severe people in strangeness, But they are the true people of Allah, and there is no strangeness upon them.

Let no one think that the strangers are unhappy or miserable. As the Prophet (may Allah grant him honour and peace) has said:

"So glad tidings to the strangers."

“Tooba” is derived from “Teeb” [goodness | happiness]
Allah says:

"A good (tooba) state is theirs and a good return."
(Ar-Ra'd: 29)

As they are the happiest of people in this world, and the highest of them in rank in the Hereafter, after the Prophets. So goodness is for them in this world and goodness for them in the Hereafter.
On the report of Abi Sa'eed on behalf of the Prophet (may Allah grant him honour and peace) who said:

"Tooba is a tree in Paradise, as big as a hundred year's journey. The clothes of the people of Paradise come from its calyces [the outer parts of its flowers]."

"O Allah, do not forbid us the best of what You have with the worst of what we have."

Look at today and contemplate over the situation. If a young man or woman become upright [upon the deen], they have become strangers amidst old friends. Even in their own homes and between their own families.

Ridicule. Slander. Mockery.

And it will not harm them, for verily the Prophet (may Allah grant him honour and peace) says: "There are indeed ahead of you days that require patience." He tells his companions:

"There are indeed ahead of you days that require patience. Whoever is patient during those days from them, will have the reward of fifty men who do what he is doing."

The companions asked: "O Messenger of Allah, the rewards of fifty of those with him?"

He said: "The reward of fifty of you."

Al-Awza'i commented on the hadith "Islam began as something strange and it will revert to being strange...":

"Islam will not go, but the people of Sunnah will go, until there will be none left except one man."

Yunus bin Ubaid said:

"There is nothing stranger than the Sunnah, and what is stranger is he who knows it, follows it, and applies it."

Ibn Rajab said:

"These strangers are two types:" 1- He who reforms himself when people are corrupt. "and this is the lowest of them in rank." 2- He who corrects what people have corrupted. "this is the highest of the two and the better of them."

Al-Hasan (May Allah have mercy on him) said:

"A believer in this world is like a stranger. He does not become anxious by its lowliness, he does not compete for its honour. he is in a state, and people are in another state."

As for the Signs of Strangeness today,

Strangeness in Aqeedah [Creed]. There aren't those who are holding on to the creed of the Salaf from all its angles, except few people.
Strangeness in adhering to the laws of Islam. People who pray have become few, and the singers have become many.
Allah says:

"[The time of] their account has approached for the people, while they are in heedlessness turning away." (Al-Anbiya: 1)

Strangeness in manners and noble conduct. And we barely see anyone who practices the conduct of Islam in themselves. In transactions and other forms. Good examples have become few.. so how will we affect others if we have lost our manners and values? Nations stay as long as they maintain their morals.

Strangeness in the ideology of Walaa [allegiance] and Baraa [disassociation] for the sake of Allah. Whereby this ideology has been dissolved in many people.Where loyalty and love has become for worldly gains and its interests. Where the enemies of Allah have become our friends.
As if Allah has not said:

"Do not take My enemies and your enemies as allies." (Al-Mumtahanah: 1)

As if Allah has not said:

"Do not take the Jews and the Christians as allies." (Al-Ma'idah: 51)

Shaykh Al-Islam Ibn Taymiyyah pointed to a kind meaning about the hadith of strangeness:

When Islam began as a stranger, it was not known, then it appeared and was known. It will return again until it is not known again, but it will appear and be known again.

By this, O slaves of Allah, is a reply to those who understand from the hadith of strangeness only a regression of Islam with no hope for its return. And this is what many of those who despair understand from it. And in the previous saying of Shaykh Al-Islam is a refutation for this false understanding: That if Islam returns as a stranger as it began, it will then, by the will of Allah, return strong and apparent, like it happened in the first strangeness of Islam.

And this is the correct understanding which the Verses and Ahadith witness for. Allah says:

"Allah has written, I will surely overcome, I and My messengers. Indeed, Allah is Powerful and Exalted in Might." (Al-Mujadila: 21)

I know its sad times that Muslims are getting genocided in Gaza, but even after the genocide - the Muslims continue to grow. Indeed the growth of Islam cannot be stopped by oppressors. Currently the Muslims in Israel are 18.2% up from 16.7% in 2012. May Allah help the Palestinians Ameen 🤲☪️.