“The correct position is that it is disliked to touch the Bible (in its original language whilst in a state of ritual impurity), because only some parts of these books have been altered.
the majority of their contents remain unchanged, and therefore, it must be honored and protected.”
[Radd al-Muḥtār].
While some Christians desecrate the Qurʾān by burning it or throwing it in toilets, some of our scholars are of the view that we, as Muslims should not even touch the Bible without purification, out of reverence for the words of God that still remain within the Torah and Gospel.
Even the Jews and Christians themselves don’t revere their books to this extent.
Yet, we are portrayed by the media as intolerant savages!
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Ibn Juzayy (d. 741) discusses the Iʿrāb of أن in the following verse:
“Do not ascribe anything as a partner to Him...”
ألا تشركوا به شيئا
It is said that:
a) The أن is a Ḥarf ʿIbārah/Tafsīr, which doesn't have any Iʿrāb, and the لا is “Nāhiyah” (prohibiting) which makes—
—the Fiʿl = Majzūm.
It is also said that:
b) The أن is Maṣdariyyah and في موضع رفع (after the Taʾwīl with its verb), and the Taqdīr would be:
الأمرُ أن لا تشركوا
So based on this, the لا would “Nāfiyah” (negating).
It is also said that:
c) The أن (is Maṣdariyyah) but it is في موضع نصب (after the Taʾwīl with its verb) as it is “Badal” from ما حَرَّمَ , and that this is not possible unless the لا is “Zāʾidah”, and if it is not “Zāʾidah” then the meaning will be spoiled as it will then mean—
Some of the classical scholars who didn't perform Ḥajj in their lifetime
1) Al-Qayrawānī (d. 386) 2) Ibn Ḥazm (d. 456) 3) Ibn Sīdah (d. 458) 4) Ibn ʿAbd al-Barr (d. 463) 5) Abū Isḥāq al-Shīrāzī (d. 476) 6) Al-Dāmighānī (d. 478) 7) Al-Baghawī (d. 516)
8) Al-Qāḍī ʿIyāḍ (d. 544) 9) Al-Dawlaʿī (d. 578) 11) Al-Munḏirī (d. 656) 12) Ibn Jamāʿah (d. 733) 14) Ibn Rajab (d. 795)
This is also evident in some of the errors they made in describing the rituals of ḥajj, likely due to the fact they had not experienced ḥajj themselves.
For example, Ibn Sīdah was of the opinion that the stoning of the Jamarāt takes place in ʿArafah” (Siyar al-Aʿlām, 18/145)
Similarly, Ibn Ḥazm, is reported to have said: “The Ṭawāf between Ṣafā and Marwah consists of 14 circuits” (Zād al-Maʿād)
It is commonly claimed that the great ḥadīt͟h critic Ibn Maʿīn (d. 233) used the expression laysa bi-shayʾ (lit. he is nothing) for narrators that had small pools of transmission, which means they did not retain and narrate many aḥādīt͟h.
According to this reading, Ibn Maʿīnʾs evaluative statement laysa bi-shayʾ does not carry with it a negative value judgement.
Abū Ghuddah (d. 1997) explicitly rejected the claim that Ibn Maʿīn used the phrase laysa bi-shayʾ with this special meaning (though some exceptions—
—apply, they go against his customary usage of the term), and he brought forth 31 examples to demonstrate that Ibn Maʿīn used it to weaken a reporter.
Scholars who researched Ibn Maʿīnʾs usage of the term like al-Muʿallimī (d. 1966) said that Ibn Maʿīn does, in fact, use it—
Is Laylah al-Qadr really specified to the 27th of Ramaḍān?
Ubayy Ibn Kaʿb had sworn by Allāh and stated about Laylatul Qadr:
“it is the night on the eve of the 27th of Ramaḍān. Its sign is that the sun will rise in the morning of that day, white without exuding any rays.”
Al-Nawawī (d. 676) writes commenting on this ḥadīt͟h:
“The ḥadīt͟h of Ubayy Ibn Ka‘b indicates that he firmly believed Laylah al-Qadr to be on the twenty-seventh night of Ramaḍān. However, this is just one of several scholarly opinions on the matter.
The majority of scholars hold that its exact timing is unknown, but it is most likely found within the last ten nights of Ramaḍān, particularly on an odd-numbered night. Among these, the 27th, 23rd, and 21st nights are considered the strongest possibilities.
“Most Imāms of the mosques in Damascus would peck really fast whilst leading Tarāwīḥ. They used to recite al-Fātiḥah in one breath and then recite
{الرحمن • علم القرآن • خلق الإنسان • علمه البيان}
and then bend down for Rukūʿ.
They would do the same for every Rakʿah. Except for a few who used to pray whilst taking their time, calling Allāh without being bogged down about the number of Rakaʿāt. Some would recite a whole Juzʿ in one night with Tartīl.
The most famous of them was an Imām from Āl al-Ḥamzāwī, a pious shaykh whom the people would come from all over Damascus to pray behind.
As for Tarāwīḥ in al-Umawī, when we were young, then it was really something else.
Look at how scholars deal with that which is not known to them:
In Sharḥ Muntaha-l Irādāt, al-Buhūtī (d. 1051) says whilst discussing the rulings of al-Tarāwīḥ:
“It is not preferred that the Imām exceeds beyond one completion of the Qurʾān for Tarāwīḥ unless however that's—
—what they (the congregation) prefer. Also, it is not preferred that they (the congregation) go for anything less than a completion of the whole Qurʾān, so they can attain its rewards.
He (the Imām) should commence the (Tarāwīḥ) prayer in the first night with Surah al-‘Alaq as that was the first to be revealed. Then he goes down to Sujūd (as there is a Sajdah in the Sūrah) and then gets up and begins from al-Baqarah, naṣṣan نصاً.