The Difference Between Rawwina with a Kasrah on the Waw and a Shaddah, and Rawina Without a Shaddah
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The questioner : Shaykh, excuse me, regarding your drawing our attention to Ibn Kathir’s statement "rawwina," and you say it is "rawwina" and not "rawina"... Is your abbreviation here of "rawina" to mean "we narrated" or "it was narrated to us"?
The Shaykh : It is this.
The questioner : It was narrated to us.
The Shaykh : This is the difference.
The questioner : Beautiful. And your "rawina" means "we narrated."
The Shaykh : Yes.
The questioner : So the context is what determines the word.
The Shaykh : Yes, but what is the difference between this and that?
The questioner : The difference is that "rawwina" means "it was narrated to us."
The Shaykh : No, do not repeat the speech; you have new speech, bring it.
The questioner : This is what I have, my Shaykh.
The Shaykh : No, the difference is that—for example—you heard a phrase from Sami.
The questioner: Yes.
The Shaykh : Or he heard a phrase from you.
The questioner: Yes.
The Shaykh : So the phrase that you heard from Sami, I would say "rawwitu an Sami," I would not say "rawitu an Sami."
The questioner : Rawitu.
The Shaykh : I only say that in the second case.
The questioner: Yes.
The Shaykh : Meaning, you narrated from Sami, a narration; I would say "rawitu an al-Khatib an Sami."
The questioner: Yes.
The Shaykh : But when I want to say "from Sami," I say "rawitu," because I did not narrate from him; I narrated from you. "Rawitu" is passive, so when I say "rawwitu an Sami," you or someone else would wonder, "Where did he get the narration from Sami?"The Shaykh : The narration from Sami is unknown; "rawwitu" means someone narrated it to me.
The questioner: Yes.
The Shaykh : But when I say "I narrated from Sami," it means that I narrated from him directly.
The questioner : Yes, so let us summarize it: "rawwina" means by means of an intermediary, and "rawina" means without an intermediary.
The Shaykh : ... .
The questioner : May Allah honor you.
The questioner : Meaning, if it were a separate, independent tape... May Allah reward you. Of course, the activists there, or what are called the activist preachers, regarding the issue of Afghanistan, which is an old issue, but after the killing of the Shaykh, we did not find among them anyone who would be fair to the Shaykh or show a tape, for example, of denial or warning or displaying the truth regarding the killing of Shaykh Jamil (may Allah have mercy on him).
The Shaykh : May Allah have mercy on him.
The questioner : So these people used to accustom us, for example, to standing up for the truth, as far as we know, and Allah knows best. The Gulf fitnah passed, and they showed tapes and said in their words, and they breached all the barriers of the scholars and the barriers that you know, may Allah reward you. And when the fitnah of Kooner came, we did not find anyone standing up for the truth; they all took the position of silence and quietness until, meaning, the fitnah ended. Some of them issued statements not to speak about this fitnah, and some of them said that this fitnah resembles the fitnah of the Companions and that one must hold back from it with the tongue, and so on. This is one point. And the other, may Allah reward you, there are some innovators among the mujahideen. You know, for example, if we name him, there is no harm, O Shaykh.
The Shaykh : Ah, there is no harm.
The questioner : Mawjidi. This is the owner of, meaning, shirk that is not found with Abu Jahl. He issued a book, for example, on the four poles and that they...
The Shaykh : ... .
The questioner : Mawjidi.
The Shaykh : Mawjidi, yes.
The questioner : And we did not find among these people anyone who would warn about this man, until even when they entered Kabul, the common Muslims in our peninsula...
The Shaykh : ... .
The questioner: Yes.
The Shaykh : This is because I...
The questioner : Yes, let us leave it for later, later, my Shaykh.
The Shaykh : That is it.
The questioner : And like Mawjidi, when he entered Kabul, the common Muslims in the peninsula and in the Levant, there were words. I was in some villages of the Levant with Abu Ali and Mustafa al-Khaluf, you know them.
The Shaykh: Yes.
The questioner : Yes. So they did not believe that Mawjidi had these shirks; they considered him one of the Rightly Guided Caliphs, because these preachers did not clarify the truth, but rather they polished it and presented it, and so on. And in another matter, which is the third for me, like Hasan al-Turabi.
The Shaykh : Yes.
The questioner : This man had a conflict with some regimes, and some of our scholars had responses regarding him. So one of these preachers showed a tape in which he polished this Turabi and said that he is one of the fundamentalists, and that he is, and that he is, and that he is. And the question for us is, meaning, when they hide something, and if I may use the expression, they hide something, meaning they show one thing and hide another, what is the intention? Are these people, for example, carrying the banner of the true da'wah, or are these people like the activists, knowing that most of them are influenced by the thought of Shaykh Muhammad Surur al-'Abidin, who is the one in London? And I asked my Shaykh, Shaykh 'Abd al-'Aziz, about him, and he said that there is a problem in his 'aqidah, and so on. So what do you see, O your excellence, in this matter? I would like to know, are you monitoring these matters, or did you disapprove?
The Shaykh : First, I hope...
The questioner: Yes.
The Shaykh : I hope that you summarize the question so that I can hit the target with the answer.
The questioner : He, may Allah reward you, this is a general overview.
The Shaykh: Yes.
The questioner : Regarding why I want to say it, because I am not the one recording the questions now. If you allow me, in another session, we will speak together, you and I, and we will write this. But if you want it now...
The Shaykh : No, there is no harm, so that the questions are limited.
The questioner : Limited, yes. That is it. I did not inform our brother, may Allah reward you with good. This is what is on my mind, and many of the fiqh questions, perhaps Allah will make it possible for us, if Allah wills, to gather them. May Allah reward you.
The Shaykh : It is this.
The questioner : It was narrated to us.
The Shaykh : This is the difference.
The questioner : Beautiful. And your "rawina" means "we narrated."
The Shaykh : Yes.
The questioner : So the context is what determines the word.
The Shaykh : Yes, but what is the difference between this and that?
The questioner : The difference is that "rawwina" means "it was narrated to us."
The Shaykh : No, do not repeat the speech; you have new speech, bring it.
The questioner : This is what I have, my Shaykh.
The Shaykh : No, the difference is that—for example—you heard a phrase from Sami.
The questioner: Yes.
The Shaykh : Or he heard a phrase from you.
The questioner: Yes.
The Shaykh : So the phrase that you heard from Sami, I would say "rawwitu an Sami," I would not say "rawitu an Sami."
The questioner : Rawitu.
The Shaykh : I only say that in the second case.
The questioner: Yes.
The Shaykh : Meaning, you narrated from Sami, a narration; I would say "rawitu an al-Khatib an Sami."
The questioner: Yes.
The Shaykh : But when I want to say "from Sami," I say "rawitu," because I did not narrate from him; I narrated from you. "Rawitu" is passive, so when I say "rawwitu an Sami," you or someone else would wonder, "Where did he get the narration from Sami?"The Shaykh : The narration from Sami is unknown; "rawwitu" means someone narrated it to me.
The questioner: Yes.
The Shaykh : But when I say "I narrated from Sami," it means that I narrated from him directly.
The questioner : Yes, so let us summarize it: "rawwina" means by means of an intermediary, and "rawina" means without an intermediary.
The Shaykh : ... .
The questioner : May Allah honor you.
The questioner : Meaning, if it were a separate, independent tape... May Allah reward you. Of course, the activists there, or what are called the activist preachers, regarding the issue of Afghanistan, which is an old issue, but after the killing of the Shaykh, we did not find among them anyone who would be fair to the Shaykh or show a tape, for example, of denial or warning or displaying the truth regarding the killing of Shaykh Jamil (may Allah have mercy on him).
The Shaykh : May Allah have mercy on him.
The questioner : So these people used to accustom us, for example, to standing up for the truth, as far as we know, and Allah knows best. The Gulf fitnah passed, and they showed tapes and said in their words, and they breached all the barriers of the scholars and the barriers that you know, may Allah reward you. And when the fitnah of Kooner came, we did not find anyone standing up for the truth; they all took the position of silence and quietness until, meaning, the fitnah ended. Some of them issued statements not to speak about this fitnah, and some of them said that this fitnah resembles the fitnah of the Companions and that one must hold back from it with the tongue, and so on. This is one point. And the other, may Allah reward you, there are some innovators among the mujahideen. You know, for example, if we name him, there is no harm, O Shaykh.
The Shaykh : Ah, there is no harm.
The questioner : Mawjidi. This is the owner of, meaning, shirk that is not found with Abu Jahl. He issued a book, for example, on the four poles and that they...
The Shaykh : ... .
The questioner : Mawjidi.
The Shaykh : Mawjidi, yes.
The questioner : And we did not find among these people anyone who would warn about this man, until even when they entered Kabul, the common Muslims in our peninsula...
The Shaykh : ... .
The questioner: Yes.
The Shaykh : This is because I...
The questioner : Yes, let us leave it for later, later, my Shaykh.
The Shaykh : That is it.
The questioner : And like Mawjidi, when he entered Kabul, the common Muslims in the peninsula and in the Levant, there were words. I was in some villages of the Levant with Abu Ali and Mustafa al-Khaluf, you know them.
The Shaykh: Yes.
The questioner : Yes. So they did not believe that Mawjidi had these shirks; they considered him one of the Rightly Guided Caliphs, because these preachers did not clarify the truth, but rather they polished it and presented it, and so on. And in another matter, which is the third for me, like Hasan al-Turabi.
The Shaykh : Yes.
The questioner : This man had a conflict with some regimes, and some of our scholars had responses regarding him. So one of these preachers showed a tape in which he polished this Turabi and said that he is one of the fundamentalists, and that he is, and that he is, and that he is. And the question for us is, meaning, when they hide something, and if I may use the expression, they hide something, meaning they show one thing and hide another, what is the intention? Are these people, for example, carrying the banner of the true da'wah, or are these people like the activists, knowing that most of them are influenced by the thought of Shaykh Muhammad Surur al-'Abidin, who is the one in London? And I asked my Shaykh, Shaykh 'Abd al-'Aziz, about him, and he said that there is a problem in his 'aqidah, and so on. So what do you see, O your excellence, in this matter? I would like to know, are you monitoring these matters, or did you disapprove?
The Shaykh : First, I hope...
The questioner: Yes.
The Shaykh : I hope that you summarize the question so that I can hit the target with the answer.
The questioner : He, may Allah reward you, this is a general overview.
The Shaykh: Yes.
The questioner : Regarding why I want to say it, because I am not the one recording the questions now. If you allow me, in another session, we will speak together, you and I, and we will write this. But if you want it now...
The Shaykh : No, there is no harm, so that the questions are limited.
The questioner : Limited, yes. That is it. I did not inform our brother, may Allah reward you with good. This is what is on my mind, and many of the fiqh questions, perhaps Allah will make it possible for us, if Allah wills, to gather them. May Allah reward you.
Source
www.al-albany.com
The Arabic text is copied verbatim from the original source, without any edits.