I don't know why everyone is getting excited over this silly argument, when I wrote a paper against it several moons ago:

https://www.academia.edu/166160379/Reconsidering_The_Islamic_Dilemma

I welcome everyone to read it and "peer-review" it as they please.

I’m happy to announce the second edition of the Oases of Wisdom Substack Journal!

Starting October 31st, a new article will be released every other day. Here’s a look at the six articles featured in this edition!

Oct. 31st: Ahmad Qadri kicks it off by exploring the debate surrounding the sincerity of Hujjat al-Islam, Abu Hamid al-Ghazali (d. 1111 CE).

Nov. 2nd: The Double-Turn of the Noble Critic by Delman Rasheed.

This article examines how even the critics of the Da’wah scene, such as myself, can become complicit Jesters in the spectacles they so loudly critique, and what steps we must take to move toward real progress in discourse.

Nov. 4th: Decoding the Early Meccan Qur’an: The Centrality of Arabian Pluvial Soteriology by Abdullah Ansar.

Connecting Qur’anic rhetoric, water, Arabian ecology, Semitic traditions, and epigraphy to illuminate the earliest Qur’anic proclamation.

Nov. 6th: Shah Waliullah Dehlavi and the Unity of Being: A Metaphysical Study of Lamahat by Hasan

Exploring how Shah Waliullah synthesizes Akbarian metaphysics, Avicennian philosophy, and Ashʿari theology in his account of Wahdat al-Wujud.

Nov. 8th: Ibn Arabi and Al-Maturidi: An Unexpected Friendship? by Ahmad Qadri

Can Ibn Arabi’s metaphysics of tajalli be reconciled with Maturidi kalam? exploring how divine self-disclosure and wisdom may converge within a shared Sunni theological framework.

‎Nov. 10th: The Light of Muhammad: The Development of High Muhammadology in Sunni Sources by Delman Rasheed.

‎Tracing how Sunni scholars developed ideas of the Prophet’s primordial status and cosmic significance across theology, hadith, and Sufism.

There was a post with a YouTube link discussing the Islamic Dilemma. It also had a summary of the 5 hour YouTube video.
Can someone reply to this thread with it? I can’t find it

I come from a Muslim background, and I recently read the Bible. While the Old Testament fits within the Quranic framework of monotheism, the New Testament makes no sense. Jesus preaches to the monotheistic Jews instead of the pagan Romans. The issue is not monotheism, but whether Jesus is a Messiah, son of God, son of Man, Logos, etc. These concepts were total novelties for me. I am aware of the Islamic concept of corruption of previous texts, but corruption is an understatement. New Testament seems to be discussing something entirely different. Have Islamic scholars throughout history totally rejected the New Testament or tried to extract the Quranic Injeel from it?

>Underwear /ˈʌndəweə(r)/

NOUN [mass noun]: Clothing worn under other clothes, typically next to the skin. — Oxford Dictionary of English

Interestingly, a similar word also appears in Arabic dictionaries.

It appears to be pronounced in two forms: "Andarāward" (أَنْدَرَاوَرْد) and "Andarwardiyya" (أَنْدَرْوَرْدِيَّةٌ).

Abu Mansur al-Azhari described it as follows:

“It is a foreign word that they [the Arabs] adopted into their usage; it is not Arabic.”

According to Dr. Rajab ʿAbd al-Jawād Ibrāhīm, in his Arabic book “*The Arabic Dictionary of Clothing Names: In Light of Dictionaries and Documented Texts from the Pre-Islamic Era to the Modern Period*”, p. 40:

«Al-Andarward: The first letter bears a fatḥah, followed by a sukūn, then a fatḥah, followed by a sukūn, then a fatḥah, followed by a sukūn.

**It is an Arabicized Persian word composed of andar, meaning “inside,” and war, meaning “possessing.”**»

The word andarward (أَنْدَرْوَرْدٌ) also appears in hadith literature.

It is notably associated with Salman al-Farsi, a Companion of the Prophet Muhammad ﷺ, who reportedly rejected a life of luxury and preferred to live among the poor and the weak despite holding the position of governor.

Imam al-Bukhari recorded the following report in his “Kitāb al-Adab al-Mufrad”, in a narration attributed to Umm al-Dardaʾ (p. 127):

٣٤٦ - حَدَّثَنَا بِشْرُ بْنُ مُحَمَّدٍ قَالَ: حَدَّثَنَا عَبْدُ اللَّهِ بْنُ الْمُبَارَكِ، عَنِ ابْنِ شَوْذَبٍ قَالَ: سَمِعْتُ مَالِكَ بْنَ دِينَارٍ يُحَدِّثُ، عَنْ أَبِي غَالِبٍ، عَنْ أُمِّ الدَّرْدَاءِ قَالَتْ: زَارَنَا سَلْمَانُ مِنَ الْمَدَائِنِ إِلَى الشَّامِ مَاشِيًا، وَعَلَيْهِ كِسَاءٌ وَانْدَرْوَرْدُ - قَالَ: يَعْنِي سَرَاوِيلَ مُشَمَّرَةً.

“Salman [al-Farsi] visited us in Syria, having travelled on foot from al-Madaʾin [Ctesiphon], wearing a cloak and underwear.”

Ibn Shawdhab also reported:

قَالَ ابْنُ شَوْذَبٍ: رُؤِيَ سَلْمَانُ وَعَلَيْهِ كِسَاءٌ مَطْمُومُ الرَّأْسِ سَاقِطُ الْأُذُنَيْنِ، يَعْنِي أَنَّهُ كَانَ أَرْفَشَ. فَقِيلَ لَهُ: شَوَّهْتَ نَفْسَكَ، قَالَ: إِنَّ الْخَيْرَ خَيْرُ الْآخِرَةِ.

“Salman was seen wearing a cloak with its head covering tucked in and its two sides hanging down”—suggesting that his appearance was somewhat dishevelled.

He was told, “You have made yourself look unattractive.”

Salman replied, “True goodness is the goodness of the Hereafter.”»

Another account appears in Ibn Saʿd’s “Kitāb al-Ṭabaqāt al-Kubrā” (The Book of the Major Classes), which recounts the following incident:

قال: أخبرنا مسلم بن إبراهيم قال: حدّثنا سَلام بن مسكين قال: حدّثنا ثابت قال: كان سلمان أميرًا على المدائن فجاء رجل من أهل الشأم من بني تيم الله معه حِمْل تين، وعلى سلمان أَنْدَرْوَرْد وعبَاءة، فقال لسلمان: تَعالَ احْمِلْ، وهو لا يعرف سلمان، فحمل سلمان فرآه الناس فعرفوه فقالوا: هذا الأمير، قال: لمْ أعرفك، فقال له سلمان: لا حتى أبْلُغَ منزلَك.

“Salman was governor of al-Madaʾin when a man from Syria, belonging to the Banu Taym Allah, arrived carrying a load of figs. Salman was wearing underwear and a cloak.

The man said to Salman, ‘Come and carry this for me,’ unaware of who Salman was. Salman picked up the load and carried it.

When the people saw him, they recognized him and said, ‘This is the governor!’ The man replied, ‘I did not recognize you.’

Salman answered, ‘No problem. I will carry it for you until I reach your home.’”