المادة س - لام - ف وعلاقتها بالمحتوى الاجتماعي : دراسة دلالية
Root Words Sīn, Lām, and Fā and Its Relation to the Social Content: A Semantic Study
Keywords:Root Words, Semantic, Social Content, Salafi
Sīn, Lām and Fā stand for Salaf, which indicates Salafism; it is initially a very eminent Islamic school of thought. Since Islam was spread over the Arabian world and exceeded all geographical boundaries until it reached the non-Arabian countries and islands; it was known as Islam described by Holy Qur’an, interpreted by Allah’s Messenger (peace be upon Him) and stimulated by Holy Messenger’s companions, their followers and the followers of the followers. The term Salafism was basically introduced to the Ummah for them as it was meat: the people of time who in each and every issue be followed without any doubt. Unfortunately, a large number of groups had born from social and political diachronies that later started claiming independently as to be a good example for others to be followed. Surely none of them could precisely prove themselves hundred percent on right way that had been proven by the earliest golden age of Islam. Each one had professed as Salafi to prove oneself for others a good follower of Salaf. This matchless proclamation got all Ummah into sectarianism and racism. In present time Salafism has become a known symbol for a hierarchal group having different perspectives socially, politically and geographically. This paper is a short composition on the subject. It proves what is and what is not to be meant accurately by Salafism and what modern Salafism stands for?
Imam Tirmazi reported this in his book, chapter in superiorty of knowledge to Ibada (worship), under the number 2687, and then he commented saying: this Hadith is Grib. Imam Al-Bani also considered this Hadith as unreliable.
Al-Hujrat, verse, 13.
Al-Ahzab, vers, 62.
Al-Fatir, verse, 43.
Al-Hazab, verse 38.
Imam Muslim reported this hadith in his book, under the chapter of “Friday” oration and its shortness, vol. 2, p 592, the number of Hadith is 867.
Al-Hujrat, verse, 10.
Imam Bukhari reported this in chapter of Adab, under being merciful to humanbeing and animals, Hadith number 2011.
See: Muhammad ibn Tahir ibn Ashur, Tafsir al-Tahrir wa al-Tanvir known as Tafsir ibn Ashur, printed and published by Moussasa al-Tarikh, Beruit-Lubnan, vol. 25, p 273.
Ibrahim Mustafa, Ahmed Hassan al-Zayyat, Hamid Abd ul-Qadir, Muhammad Ali Najar, al-Mojam ul wa-Seet, Dar al-Dawa, Moussasa Taqafyya le-Talif wa-Tabah wa-Nashr wa-Tauzeeh, Istanbol-Turkey, volume 2, p 443.
Al-Nisa, verse, 22.
See: Sharaf al-Din al-Husain ibn Abdullah al-Tibi, Fatuh al-Ghaib fi al-Kash ann Qina al-Rayb, Notes: Dr. Hasan ibn Ahmed al-Umari, Dr. Salih ibn Nasir al-Nasir, general supervision: Dr. Muhammad Abd al-Rahim, Sultan ul-Ulama, Jaiza Dubi al-Doulia for Holy Qur’an, Wahdat al-Bhoos wa al-Dirasat, vol. 4, Pp 487-489.
Al-Nisa, verse, 23.
Fatuh al-Ghaib fi al-Kash ann Qina al-Rayb, vol. 4, Pp 490-498.
Al-Maida, vers, 95.
Al-Anfal, verse, 38.
Yunus, verse, 30.
Nasir ul-Din Abu Said Abdullah ibn Umar al-Sherazi al-Bayzawi, Notes: Muhammad Muhy ul-Din al-Asfar, Dar al-Marifa le-al-Taba wa-Nashr wa-Taouzeeh, Beurit-Lubnan, publication number 1, 2013, p 451.
Al-Zukhruf, verse, 56.
Abu Saud Muhammad ibn Muhammad ibn Mustafa al-Imadi al-Hanafi, Tafsir Abi al-Saud Irshad al-Aql al-Salim Ila Mazaya al-Kiab al-Karim, Taqiq and Takhrig: Muhammad ibn al-Afifi, Khyri ibn Said, Dar al-Mustfa li-Tibah-Qairo, vol 6, p 41..
Al-Haqa, verse, 24.
Al-Shaykh Kazim al-Salhi, al-Salafiyya al-Muasira… Juzooruha al-Tarikhyya wa Tamdduha al-Jugrafyyu, al-Markaz al-Islami li-al-dirasat al-Istiratigiyyat, having keen foucs on Istiratigiyyah wa-al-marifiyya, al-Najaf al-Ashraf, p 8.
See all details of these Salfiyyat: Shakir al-Nabulsi, Tahafat al Usuliyya Naqd Fikryy lil-Usuliyya al-Islmaiyya min Khilal Waqiha al-Mash, printing 1, (2009), al-Moussasa al-Arabiyya li-al-Dirasat wa-al-Nashr, Beurit with contribtion of Dar al-Faris li-al-Nashr wa al-Touzee, Jordan, Pp 23-27.
Imam Bukhari mentioned this Hadith under the number 2530.
Muhammad ibn Ahmed ibn Usman ibn Qyymaz al-Zahabi Shams al-Din Abu Abdullah, Tazkira al-Huffaz, (T: al-Mullimi), Taqeeq: Abdu Rahman ibn Yahya al-Muallimi, Daira al-Maarif al-Usmaniyya, 18th addition, volume 4, p 1431.
See for details of Salafiyya concept: al-Shaiykh Muhammad ibn Ahmed al-Safarini, Lawamio al-Anwar wa Sawate al-Asrar al-Asariyya le Sharh al-Durra al-Muziyya fi Aqd al-Firqat al-Murziyya, volume, 1, p 20.
Al-Ragib al-Asfahani, Mufradat al-Faz al-Qur’an, Taqeeq, Safwan Adnan Daoudi, Qaf letter, p 682.
Abu Muhammad Ali ibn Ahmed ibn Ahmed ibn Saeed ibn Hazm, al-Iham fi Usul al-Aham, Taqeeq: al-Shaiykh Ahmed Shakir, addition 2, 1983, Dar al-Afaq al-Jadia, Beurit, Volume 6, p 60.
Abu Umar Yousuf ibn Abd al-Bir, Jamih Bayan al-Ilm wa Fazlho, Taqeeq: Abu al-Ashbal al-Azhari, Dar Ibn al-Jouzi li-al-Nashr wa al-Tauzee- Kindom of Saudi Arabia, addition 1, 1994, volume 2, p 993.
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