هل من أحد يترجم لي هذا النص؟؟

هل من أحد يترجم لي هذا النص؟؟
A key feature of al-Shāfiʿī's work is the emphasis on redefining the term “sunna” to restrict it to the words and actions reported from the Prophet alone. Others had interpreted the term in the older, broader sense to include the practice of other authorities, in addition to the Prophet. Al-Shāfiʿī sought to convince them that God had singled out the Prophet as alone qualified to pronounce on the law. He amassed from the Qurān evidence that God insisted on unquestioning obedience to his Prophet (e.g. q 4:13, 65). Appealing to a series of verses linking Muḥammad's commands and prohibitions to the divine will, and culminating in a verse which identified Muḥammad's will with the divine will (q 4:80), al-Shāfiʿī succeeded in recovering the unique prophet-figure central to and partner in the processes of divine revelation.

Those who denied the sunna any role in the construction of the law did so on the basis that the Qurān contains everything that is needed and that many reports about the Prophet's behavior were forged. Al-Shāfiʿī sought to convince these scholars that it was the Qurān itself that enjoined appeal to the prophetic sunna (al-Risāla, 79-105). The result was not merely his assertion that the Qurān required adherence to the sunna of the Prophet, but also the elevation of the sunna to the status of another form of revelation (Umm, vii, 271), elucidating, supplementing and never contradicting the Qurān. Only a verse of the Qurān could abrogate another verse of the Qurān and these verses could only abrogate other qurānic verses. By the same token, a prescriptive practice of the Prophet could only be abrogated by his adoption of another practice. Contrary to the practice of earlier generations of scholars who were willing to believe that their doctrines abrogated those of their foes without any evidence to support the claim, al-Shāfiʿī asserted that the ḥadīth ********ing every actual instance of abrogation have survived. Therefore, one had to show that one sunna followed the other chronologically in order to determine which was abrogated. Although al-Shāfiʿī defined “abrogation” as “to abandon” (taraka, al-Risāla, 122), he added that no ruling is abrogated without a replacement ruling being promulgated in its stead, as had occurred in the case of the change of the direction of prayer (al-Risāla, 106-13). Thus, for him, “abrogation” actually meant “substitution.”

أنا بأشد الحاجة الي ترجمة هذا النصين بالعربية

بسم الله الرحمن الرحيم

هذه ترجمة تعطي المعنى العام باذن الله تعالى ..

" الشيء الاساسي في عمل الشافعي ( يقصد مؤلفاته) هو إعادة تعريفه لمفهوم السنة وأنها ما ورد عن النبي صلى الله عليه وسلم من أقوال وأفعال. وقد قام آخرون بتوسيع تعريف هذا المصطلح ليشمل على ما قام به ذوي السلطة ( لعله يقصد الخلفاء الراشدون) إضافة لما فعله وقاله النبي صلى الله عليه وسلم. وقد قام الشافعي بإقناعهم أن الله تعالى قد جعل النبي صلى الله عليه وسلم هو المؤهل الوحيد لإعلان القانون (لعله يقصد القيام بمهمة الرسالة) . وقد استنبط (الشافعي) من القرآن آيات تدعو لعدم مناقشة طاعة النبي صلى الله عليه وسلم (الايات 13 ، 65 من سورة النساء) بالإضافة إلى ربط أوامر النبي صلى الله عليه وسلم ونواهيه بأمر الله تعالى وإرادته. وقد نجح الشافعي في توضيح مكانة النبي صلى الله عليه وسلم وأهميتها في الوحي الآلهي.

اقتباس:

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المشاركة الأصلية كتبت بواسطة علي ابن جابر

هل من أحد يترجم لي هذا النص؟؟
a key feature of al-shāfiʿī's work is the emphasis on redefining the term “sunna” to restrict it to the words and actions reported from the prophet alone. Others had interpreted the term in the older, broader sense to include the practice of other authorities, in addition to the prophet. Al-shāfiʿī sought to convince them that god had singled out the prophet as alone qualified to pronounce on the law. He amassed from the qurān evidence that god insisted on unquestioning obedience to his prophet (e.g. Q 4:13, 65). Appealing to a series of verses linking muḥammad's commands and prohibitions to the divine will, and culminating in a verse which identified muḥammad's will with the divine will (q 4:80), al-shāfiʿī succeeded in recovering the unique prophet-figure central to and partner in the processes of divine revelation.

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بسم الله الرحمن الرحيم
الذين ينكرون السنة ويحكمون بأحكام القرآن فقط يفعلون ذلك لزعمهم أن القران يحتوي على كل شيء بالإضافة إلى أن الكثير ممن روى السنة عن النبي (كانوا مزورين هذا كلامه). وقد حاول الشافعي اقناع هؤلاء المتعلمين أن القران هو الذي وجه النداء للاحتكام للسنة (الرسالة: 97- 105 ) والنتيجة ليست فقط في ان القران يؤكد ضرورة الالتزام بالسنة ولكن رفع مكانة السنة لتكون وحي ثاني اضافة للقران ( كتاب الأم ) وأن السنة توضح القران وتكمله ولا تتناقض معه أبدا. وأن القرآن لا ينسخه إلا القرآن ..وأن السنة تنسخ السنة
كما أن النسخ يوجب وجود حكم ناسخ جديد كما في قصة تغيير القبلة.
والله أعلم

اقتباس:

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المشاركة الأصلية كتبت بواسطة علي ابن جابر

those who denied the sunna any role in the construction of the law did so on the basis that the qurān contains everything that is needed and that many reports about the prophet's behavior were forged. Al-shāfiʿī sought to convince these scholars that it was the qurān itself that enjoined appeal to the prophetic sunna (al-risāla, 79-105). The result was not merely his assertion that the qurān required adherence to the sunna of the prophet, but also the elevation of the sunna to the status of another form of revelation (umm, vii, 271), elucidating, supplementing and never contradicting the qurān. Only a verse of the qurān could abrogate another verse of the qurān and these verses could only abrogate other qurānic verses. By the same token, a prescriptive practice of the prophet could only be abrogated by his adoption of another practice. Contrary to the practice of earlier generations of scholars who were willing to believe that their doctrines abrogated those of their foes without any evidence to support the claim, al-shāfiʿī asserted that the ḥadīth ********ing every actual instance of abrogation have survived. Therefore, one had to show that one sunna followed the other chronologically in order to determine which was abrogated. Although al-shāfiʿī defined “abrogation” as “to abandon” (taraka, al-risāla, 122), he added that no ruling is abrogated without a replacement ruling being promulgated in its stead, as had occurred in the case of the change of the direction of prayer (al-risāla, 106-13). Thus, for him, “abrogation” actually meant “substitution.”

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