Bismillahi rahmani raheem, assalamu alaikum.
Insha Allah i will begin this email by first explaining the title, it is usually my habit when reading a translation of Islamic texts done by Kufar to skip the introduction, usually it is filled with delusions about the translator affirming how he understood the subject when in reality even the most accurate non muslim on the planet still makes basic mistakes that a Muslim child understands because they live the subject an outsider is commenting on, this is the nature man.
Such was the case when I read the introductory material to “Pure Gold From the Words of Sayyidi Abd Al Aziz Al Dabbagh ” and saw the translation was done by two people clearly the enemies of Islam, openly resorting to insulting the wali in the book and the prophet Muhammad (saws) in passing.
Here is one thing these idiots said:
“Was al-Lamati out to show his theological colleagues that his intellect hadn’t suffered through association with the somewhat ambiguous figure al-Dabbagh?”
Here is the passage;
The main section, however, consists of a theological treatise by al-Lamati in which al-Dabbagh has no role to play. AI-Lamati surveys the time-worn, lengthy debate which had been ignited by al-Ghazzali’s words: laysa fi’l-imkan abda mimma kan. AI Lamati shows himself to be well-informed about the positions represented by the chief participants.
…AI-Lamati’s position accords with Ibn al-Munayyir, although he refrains from condemning al-Ghazzali and takes refuge in the assertion that the words in question have been falsely attributed to al-Ghazzali.
AI-Lamati…His treatment of the controversy is organized into clearly subdivided sections and testifies to an acute intellect. On the other hand, one may ask oneself what the treatise has to do in this context. AI-Dabbagh only reappears at the end. He has already died (by the time the Imam wrote down hi words) and now communicates a message to al-Lamati in a dream. Was al-Lamati out to show his theological colleagues that his intellect hadn’t suffered through association with the somewhat ambiguous figure al-Dabbagh?
Clearly the translators fancy themselves above the judgment of Imam Lamati who was the leading scholar of Fez in his time, because of the 1000 pages that comprise this book they spend more than 200 critiquing it chapter by chapter all to prove Imam Dabbagh was wrong and against other Sufi’s scholars.
What garbage would you trust the science man discovered 1000 years ago compared to the science man discovered 100 years ago, because that is the place of Imam Dabbagh’s words in comparison to earlier sufi masters when describing the universe.
His descriptions are entirely more complete because of the fact man has continued to advance in knowledge, while these idiots routinely use the excuse no one said it before him to belittle his words, that is the nature of science and discovery what comes later is more complete.
The translators have no knowledge of the subject or science for that matter, only a grasp of the language, considering their first critique is a beginner’s mistake of not recognizing things have roots and origin in the universe, not just Arabic words.
“Section [2] is the lengthiest treatment of any single subject in the Ibrizz (pp. 205-306). Ostensibly, it’s an explanation of the Hadith: ‘This Quran has been sent down upon seven letters (ahruf)’. In fact, the question provides al-Dabbagh with the opportunity to present a theosophical construct that appears to be an original, fantastical analysis of the Prophet Muhammad’s superhuman faculties. AI-Dabbagh hereby contributes to the development of the complex of ideas associated with the cult of the Prophet. After al-Lamati asks him about the meaning of the Hadith, al-Dabbagh has a meeting with the Prophet and on the following day sets forth the answer as we find it presented in our text.”
All the Imam said was “This Quran has been sent down upon seven letters.’ The seven letters are seven lights which consist of prophethood, apostleship, Adamhood (Humanity), the spirit (Human soul), science, contraction (Al Batin) and expansion (Al Zahir). The sign of each letter’s presence in a Quranic verse.”
Meaning these are the root subjects each verse revolves around and seeks to treat at its core, it underlaying subtexts/subjects.
Clearly these idiots likewise don’t know the Arabic language is derived from root letters, in fact the entire universe is derived from root subjects, matter, particles it is all a hierarchy of one thing coming from another, one system building upon another combining to create more complex systems that are the foundation of life.
In part what the Imam said are the root subjects of the Quran, every complex subject we can identify in life comes from more simpler ones until we reach the subjects that are the origin. Many scholars for example said the 99 qualities of Allah are derived from a handful of them, what they mean is in the universe and how it created things, that is because Al Ghani (The wealthy) cannot exist in the universe before Al Khaliq (the creator) created things.
The subject of Ijtihad was brought up, many scholars declared after reaching it they attained the rank of Mujtahid, despite the door being closed since the 9th century, that is because human capacity had not decreased over time it was closed only for safety and preserving Islam. Imam Suyuti (ra) was one such scholar in other cases scholars thought it about those they respected, such was the case of Imam Ibn Abbidin (ra).
The introductory material is handpicked and deliberately designed to cause fitnah among Muslims who read it such is the controversy they seek to stir through the material. Chapter by chapter these spiritual midgets that see themselves in knowledge and understanding above that of a leading scholar critiqued the words of an Imam the Ummah considers not just a wali but a Ghawth and so they are deserving of the same treatment.
Shaykh Rami Al Rifai.