And one thing I forgot to address is that while I cannot speak for Qatar, it is not true that the Arabs do not know their own language. My evidence? Go to this website Learn Arabic on al3arabiya.org and look at the section labeled
Arabic Student’s Books Used in Arabic CountriesYou will find books used in the school curricula of Saudia Arabia, Kuwait, Palestine, Egypt, Iraq, Syria, and Algeria. Download those books, as they will be good reading practice for you, and when you have gone through them you will realize that the Arabs are taught all the Grammar from 4th grade to 12th grade including Arabic poetry. This should convince you that definitely know their language.
The belief that the Arabs do not know their language is one of those myths propagated by the Maulivs in the sub continent and ranks high up their with the myths that “the Arabs do no know their religion it is the Ajamys who taught them their religion” and that in Arabic the word horse has 200 meanings!
See what Taqleed does?
Anyway, I am now, probably to the relief of most here, going on a break as I have been told I spend too much time on this forum and will be back when I can and answer all the questions and accusations aimed at me when and if I return!
If you think that illa could mean alla then you really need to first learn how Arabic is written before you even attempt grammer. The hamza under the first alif is a dead give away that it is illa. I don't see how I can help you if you continue to miss such basics.
I didn't see the hamza ... But then I'm back on square one. Are you sure there are no typos in the original copy paste location?
Brother not all Arabs study Arabic - that was the point I was making and there is a difference between Arabic used by our scriptures as these contain archaic expressions that modern Arabic language skirts over. I am not saying and never said that native Arabs don’t know Arabic … I said I would like to know who is teaching the Arabic has a) got ijaza to teach it and b) Has a good command of the language he is wishing to teach it in … so he realises that his translations make sense or not.
If the Salafi Ulema can give reference for every one of their verdicts then it only follows that the ulema of other schools start giving their evidences. And in this digital age with scanned copies of all books it is very easy to do. You can't be labelled an Alim unless you know your evidences. The only person who would hide evidences is one who knows they are to weak to present or has no clue about them. Even in darse Nizami when they teach you there are references in some books like Hidayah. Best the students memorize these if they want to call themselves scholars.
The scholars who I follow are both not anti-taqlid and do provide their evidences ... taqlid to some degree is inescapable ... I prefer to focus on amal rather than detailed knowledge ... I used to sit with Salafi brothers to learn and I found a stagnation in tawfeeq and no barakah.
Being bogged down in argumentation and debate and heavily pruning the Sunnah away led to inaction and strictness on others mostly. I chose what I chose because I saw beautiful people with much tawfiq and adab and a knowledge that they had which they acted on and was consistent. Taqlid may not be suitable for people involved in transmitting and partaking in documenting ahadith and who are the scribes involved in such matters, but for the rest of us we have to exercise trust moreso so enable our lives to go on functioning.
Full knowledge is not the job of every person ... nor is it fair for those who are less capable and less resourced. I am yet to get an acceptance on these point from you.
- ( **ليس أحد بعد النبي صلى الله عليه وسلم إلا ويؤخذ من قوله ويترك إلا النبي صلى الله عليه وسلم ) . ( ابن عبد البر في الجامع 2 / 91 )
**> Is this a scholarly discourse of Ibn Abd-Al-Barr?
What is the purpose of the book - Al-Jami?
Do you know where Ibn Abd-Al-Barr obtained this phrase?
I didn't notice the waw before the fi'l "yukhazhu before ... what is that for?
I would like to compare ALL the other parts you have given regarding the phrases Laysa ahadun - If as you say that Laysa does not have Taama form then it follows it must have khabaru Laysa is that right?
... Please understand all I am trying to do is - understand the sentence ... And work out if possible - whether it is a cogent sentence ... If not then it should be corrected by going back to the source from where it came ... to check ... typos can creep in, but I am not saying they have ... the double Illa is confusing ... It would help if you could give me examples of that too.
It has not skipped my mind that you have avoided the initial allegation made by me, its ok to avoid it for now, but do get back to it when you have time in your life.
The passage you have translated of Ibn Kathir says there is no conflict regarding the Witnessing of actions by The Prophet peace and blessings upon him and his family on Fridays and says it is possible that it is done everyday, and especially on Fridays (?)
*“”..It has passed (been mentioned previously) that the deeds are laid open before Allah every Monday and Thursday and before the Prophets and fathers and mothers every friday. He said, there is no Ta’aarad (conflict), For it is possible that our Prophet (PBUH) is special in respect to that which is laid open before him every day and on the day of Friday along with the Prophets.“”
After taking into account the non conflicting opinion regarding Friday against other opinion regarding everyday it is possible to say The angels present the actions of the Ummah to the Prophet [May Allah bless him and grant him peace] every single day. This is not correct, but the truth is that the actions of the Ummah are presented not every day but every Friday.*
Although it is not a word for word translation, it is ok, but not great since the point was not to outright reject the other (everyday) belief although it it can be argued that the translation is still vague regarding rejecting the other opinion whilst highlighting it is a lesser opinion. I’ll pass this onto others to pass comment on
As far as i can tell it is from Imam Qurtubi, and my comment regarding Salafi and Sunni difference was not regarding verification but regards outright rejection even when there is a great deal of evidence. the rejection is done so as to maintain a position and is in conflict with the following principle as mentioned by you:
*- ( ***من رد حديث رسول الله صلى الله عليه وسلم فهو على شفا هلكة ) ( ابن الجوزي في المناقب (
He who refutes the Hadith of the Prophet(PBUH) then he is on the brink of destruction
**
for now i gave you an example of rejecting the understanding of the Companions regarding praying in the places Prophet peace and blessings upon him prayed, the Barakah with regards it and its status as Sunnah. This is a contradiction of the stated Manhaj they have
This is the wrong attitude. It is an attitude of one who has no sense of responsibility. I demand from the Muslim nation **Sincerity **and expect you to demand it too. Don’t be forgiving regarding tampering
We are bound to principles not to sectarianism
The fact that you are so easily able to overlook tampering and make excuses for it is Disturbing
Anyway, I am now, probably to the relief of most here, going on a break as **I have been told I spend too much time on this forum **and will be back when I can and answer all the questions and accusations aimed at me when and if I return!
When I mentioned salafi/Sunni differences regarding Hadiths, it was not regarding Fiqhi matters within Ahlus Sunnah, I know or I think I know that all the differences among Ahlus Sunnah are due to preference over one hadith over another, weakness in the hadith is one definite possibility. I have no interest in Fiqhi matters, one for the future perhaps
The salafi tampering of Islamic literature, includes Imam Bukhari’s Kitab Al Adab Al Mufrad where albani has imposed his desires upon the Hadith Collections of the Salaf
One of the generally accepted principles of Ahlus Sunnah is that amal from weak (but not fabricated) hadiths can be acceptable upon approval by scholars. The point about the Hadiths and chapter headings used in Adab Al Mufrad of Imam Bukhari (of the Salaf) are felt as big lashes by Salafis
At the same time as creating Hatred for weaker Hadiths they are publishing tampered works of the Salaf, whom they claim to follow