Post by Ibrahimi on Mar 24, 2013 0:29:41 GMT -5
The famous lexicon by Murtada Al-Zabidi (1732-1790 CE) called Taj Al-'Arous is an authoritive work on the Classical Arabic language. However it still does not rank by far with the Lisanul-Arab by Ibn Mandhur (1233 -1312), a work which must be given more authority than Taj-Al'Arous seeing that it preceded it by 500 years. Even with that said Taj Al-Arous is still authoritative and must necessarily have used Lisanul-Arab as a source. As it concerns lexicons, these books are not books of hadeeth, nor are they dedicated to give religious edification. They are books on the Classical Arabic language of the early Arabs and compile what they can of the language so that all can know how the Classical Arabs used their languge, so that we can know how to understand the Arabic words found in the Quran. These works supercede by leaps and bounds the works we find in English, like Lane's Lexicon. Unfortunatly these works continue to be in Arabic only, and I ask myself often why Lane did not just directly translate these lexicons into English. In Taj Al-'Arous there is a section called 'What is Successive of the Arabic language, and what is Anomalous.' Successive is tawaatur or mutawaatir in Arabic and is the most authoritative when it comes to narrations. 10 readings out of the 14 readings in total of the Quran that i an aware of are successive, or mutawaatir. Anomalous is also known as Aaahad. All hadeeth labelled as Sahih, including those found in Bukhari, Tirmidhi, Muslim etc. etc are all Aahad or anomalous hadeeths.
In this section of Taj Al-Arous it says: "The scholar Abu Al-Fadl said: relating from the luminous proofs of Ibn Al-Anbari, "Know that there are two parts to transmission: successive (Tawaatur) and anomylous (Aahaad). What is successive is the language of the Quran, as well as what is successive of the prophetic practices and the speech of the Arabs. This part (all that is tawaatur) is definitive proof among the proofs for grammar and syntax. It conveys knowledge, necessarily. The majority have relied on it, in theory, and others have leaned towards it." It has been said: "What does not have the condition of successivness-successiveness being a fully acceptable proof- what is weak and what is unique in transmission (aahaad) does not lead to a definitive knowledge and most have concluded that it conveys conjecture." It has also been said: "Knowledge is not in what is labelled as saheeh, because it is open to the potential of being false." Abu Al-Fadl then said: The condition of successivness (Tawaatur) is that the number of narrators reach a number where it is not possible for them to have coordinated and agreed on a lie concerning the language in the Quran, as well as the dialects of the Arabs. It has been said: "The condition of successiveness is that the number of narrators reaches 5." The first (condition) is what is correct. Some of the legists have said: They have accepted proofs from anomalous reports as an authority in legislation. But they have not accepted these proofs as it concerns the Arabic language. This was the most appropriate." And Imam Fakhruddeen Al-Razi said, (his follower Imam Tajuddeen Al-Armawi having said the same), "Language and syntax and declensions and conjugations are divided into two sections. One of the two is successiveness, it is is necessarily to be taken as knowledge if it qualifies as having been used in the past as it concerns particular meanings. Hence, we find ourselves thoroughly convinced that the words for sky and earth were used in the time of the prophet Muhammad (saas) in their known meaning. This also applies to the words for water, fire, air and the like. Additionally, the subject of a phrase is still put into nominative case, the object into accusative case and the possessive into genitive case." Imam Al-Razi also said, "And whatever is known by way of anomalous reports (aahaad), being strange articulations, are doubtful and suspicious. Most of the articulations of the Quran, its syntax and its declensions and conjugations are from the first (the successive) category. Those in the second category (the anomalous category) are very few, they are not to be taken as decisive, rather they are to be taken as conjectural."
Moral of the story....SAHEEH IS NOT ENOUGH!!!
In this section of Taj Al-Arous it says: "The scholar Abu Al-Fadl said: relating from the luminous proofs of Ibn Al-Anbari, "Know that there are two parts to transmission: successive (Tawaatur) and anomylous (Aahaad). What is successive is the language of the Quran, as well as what is successive of the prophetic practices and the speech of the Arabs. This part (all that is tawaatur) is definitive proof among the proofs for grammar and syntax. It conveys knowledge, necessarily. The majority have relied on it, in theory, and others have leaned towards it." It has been said: "What does not have the condition of successivness-successiveness being a fully acceptable proof- what is weak and what is unique in transmission (aahaad) does not lead to a definitive knowledge and most have concluded that it conveys conjecture." It has also been said: "Knowledge is not in what is labelled as saheeh, because it is open to the potential of being false." Abu Al-Fadl then said: The condition of successivness (Tawaatur) is that the number of narrators reach a number where it is not possible for them to have coordinated and agreed on a lie concerning the language in the Quran, as well as the dialects of the Arabs. It has been said: "The condition of successiveness is that the number of narrators reaches 5." The first (condition) is what is correct. Some of the legists have said: They have accepted proofs from anomalous reports as an authority in legislation. But they have not accepted these proofs as it concerns the Arabic language. This was the most appropriate." And Imam Fakhruddeen Al-Razi said, (his follower Imam Tajuddeen Al-Armawi having said the same), "Language and syntax and declensions and conjugations are divided into two sections. One of the two is successiveness, it is is necessarily to be taken as knowledge if it qualifies as having been used in the past as it concerns particular meanings. Hence, we find ourselves thoroughly convinced that the words for sky and earth were used in the time of the prophet Muhammad (saas) in their known meaning. This also applies to the words for water, fire, air and the like. Additionally, the subject of a phrase is still put into nominative case, the object into accusative case and the possessive into genitive case." Imam Al-Razi also said, "And whatever is known by way of anomalous reports (aahaad), being strange articulations, are doubtful and suspicious. Most of the articulations of the Quran, its syntax and its declensions and conjugations are from the first (the successive) category. Those in the second category (the anomalous category) are very few, they are not to be taken as decisive, rather they are to be taken as conjectural."
Moral of the story....SAHEEH IS NOT ENOUGH!!!
