How is zakat dynamically fair?

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Professors Paul Grice’s four maxims for effective communication

For those interested in the studies of pragmatics:

The four principles are:

Grice’s Maxims

 

  1. The maxim of quantity, where one tries to be as informative as one possibly can, and gives as much information as is needed, and no more. 

     

  2. The maxim of quality, where one tries to be truthful, and does not give information that is false or that is not supported by evidence.

     

  3. The maxim of relation, where one tries to be relevant, and says things that are pertinent to the discussion. 

     

  4. The maxim of manner, when one tries to be as clear, as brief, and as orderly as one can in what one says, and where one avoids obscurity and ambiguity.

http://www.sas.upenn.edu/~haroldfs/dravling/grice.html

Assimilation, iqlaab and bean burgers…


Understanding the concept of Assimilation and its Arabic equivalent in iqlaab.

Iqlaab is defined as: iqlab of the noon saakinah

And assimilation involves one sound changing in order to accommodate a neighboring sound . The example we will be analyzing is: Bean Burger

Here it is normal for the N at the end of bean to be pronounced m. If you were to watch yourself in a mirror, you will see that as your lips move to pronounce the word bean, they are already connected to pronounce the letter b. This resembles the process in iqlaab with the lips joining to pronounce the bilabial letter meem.

This is just one form of assimilation you can find more here: assimilation – definition and examples of assimilation in phonetics

Understanding Intonation in English

To learn more about it, read here: http:http://www.teachingenglish.org.uk/article/intonation

It has come to my attention that many people have been quoting an important ḥadīth out of context

Ibn Abu Laila reported: Sahl ibn Hunaif and Qais ibn Sa’d ibn Ubaidah were in Al-Qadisiyyah when a funeral passed by them, so they stood up and it was said to them, “It is one of the local people.” They both said: A funeral passed by the Messenger of Allah, peace and blessings be upon him, and he stood up. It was said to him, “It is a Jew.” So the Prophet said, “Was he not a soul?”

Source: Sahih Bukhari 1250, Sahih Muslim 961

Grade: Muttafaqun Alayhi (authenticity agreed upon) according to Al-Bukhari and Imam Muslim

عَنْ ابْنِ أَبِي لَيْلَى أَنَّ قَيْسَ بْنَ سَعْدٍ وَسَهْلَ بْنَ حُنَيْفٍ كَانَا بِالْقَادِسِيَّةِ فَمَرَّتْ بِهِمَا جَنَازَةٌ فَقَامَا فَقِيلَ لَهُمَا إِنَّهَا مِنْ أَهْلِ الْأَرْضِ فَقَالَا إِنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَرَّتْ بِهِ جَنَازَةٌ فَقَامَ فَقِيلَ إِنَّهُ يَهُودِيٌّ فَقَالَ أَلَيْسَتْ نَفْسًا

1250 صحيح البخاري كِتَاب الْجَنَائِزِ إذا رأيتم الجنازة فقوموا

961 صحيح مسلم كِتَاب الْجَنَائِزِ قام النبي صلى الله عليه وسلم وأصحابه لجنازة يهودي حتى توارت

Taken from How should we respond to the death of Mandela? :

It has come to my attention that many people have been quoting an important ḥadīth out of context. It is only for the love of portraying the truth as it should be, are we seeking to correct this misunderstanding, and not simply for the sake of finding the faults of others. The ḥadīth is as follows: Sahl bin Hunaif and Qais bin Sa`d were sitting in the city of Al-Qādisiyyah. A funeral procession passed in front of them and they stood up. They were told that funeral procession was of one of the inhabitants of the land i.e. of a non-believer, under the protection of Muslims. They said, “A funeral procession passed in front of the Prophet (Ṣallāhu ‘alayhi wa salam) and he stood up. When he was told that it was the coffin of a Jew, he said, “Is it not a living being (soul)?”[15] 

This narration has been cited by some to prove that showing deep respect and reverence for the deceased is something that is encouraged equally for the disbelievers and believers alike. That is not to say that they should be disrespected or treated unjustly, however, to cite this ḥadith to state that a disbeliever deserves this level of veneration is not accurate.

To clarify, the version of an-Nasā’i states: “A funeral passed by us and the Messenger of Allah stood up and we stood with him. I said: ‘O Messenger of Allah, it is a Jewish funeral.’ He said: ‘Death is something terrifying, so if you see a funeral, stand up,”‘ [16] 

Likewise the version of Ibn Mājah states: “A funeral has passed by the Prophet (Ṣallāhu ‘alayhi wa salam) and he stood up and said: ‘Stand up out of recognition of the enormity of death.’” [17] 

From the above two versions it is clear that the Prophet (Ṣallāhu ‘alayhi wa salam) stood not out of veneration for the dead, but rather for death itself. Likewise, Ibn Ḥajar mentions in Fatḥ that in the version of the incident, as recorded by al Ḥākim, the Prophet (Ṣallāhu ‘alayhi wa salam) said: “We stood out of respect for the Angels (i.e. those that were associated with taking the life of the person)…also in another version the Prophet (Ṣallāhu ‘alayhi wa salam) said: ‘you are only standing out of reverence for the Angels that take the souls of people’ and the version of Ibn Ḥibbān reads: ‘out of awe for Allāh, the one who takes the souls of people.’…” [18] 

Likewise Badr ad-Dīn al ‘Ayni (Rahimahullah [d.855]) said regarding the saying: “Is it not a soul?” ‘He stood due to the difficulty and enormity of death and its remembrance. Thus if he stood up, it made his remembrance of death more affective.” [19] 

Al Munāwi (Rahimahullah [d.1031h]) also stated: “He stood out of respect and honour for the one who took the soul or the angels of punishment that were present or due to the difficulty of death and its remembrance and not for the deceased himself. Therefore, his standing was due to the greatness of the matter of death and to honour the decision and command of Allāh.” [20] 

Many scholars even said that the practice of standing up for the deceased has been abrogated since it was reported that the Prophet (Ṣallāhu ‘alayhi wa salam) sat down afterwards when other processions passed by him!

المناظرة بين سماحة الشيخ عدنان العرعور وأبي عمر الكويتي

This is a debate that took place between Shaykh Aroor and Shaykh Abu Umar al-kuwayti. Shaykh Aroor is well known and needs no introduction but Shaykh Abu Umar is the author of the text book of the group known as Jamaat al-Muslimeen, miraathul anbiyah, this is the group who believed Abu Isa to be the Khaleef of the muslimeen. The Shaykh now resides in Syria and is calling for the same dawa, i.e. to unify under the leadership of one khaleefa.

Displaced Syrian children celebrate Christmas

Where are the Muslimeen?