QuranicGems Nouman Ali Khan

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10 Quranic Gems from Nouman Ali Khan Posted by ibnabeeomar • November 3rd, 2008 • Printerfriendly • 8 Comments

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I wanted to highlight a series of posts at Tayyibaat regarding the Quranic miracles covered by Br. Nouman at a recent class. We have highlighted a few of these before (see here), and these are definitely worth reading insha’Allah.

Session One: Mercy and Forgiveness Session Two: Wali vs Mawlaa Session Three: Oaths in the Qur’an Session Four: Syntax in the Qur’an Session Five: The Precise Selection Session Six: The Miraculous Ayah Session Seven: Bonds of Brotherhood Session Seven pt 2: The Most Noble of Tasks Session Eight: Dialogue in the Qur’an Session Eight pt 2: Weakening and Empowering a Statement Session Nine: Cohesion and Consistency in the Qur’an Closing Remarks: The Final Reminder 3 Like

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MR November 3, 2008 • 2:19 PM 1. I got videos of some of these gems! coming soon to halal tube!

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Bint Islam November 3, 2008 • 7:01 PM 2. These are awesome masha’Allah!! JazakumAllahu khairun for whoever was involved in compiling them. I’d like to see more if these types of articles around here… they really increase your reverence towards the book of Allah, alhamdulillah

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abu abdAllah, the Houstonian November 3, 2008 • 11:01 PM 3. mashaAllah, the gems in our Arabic class were a wonderful part of the course, always reminding us of the treasure that Allah offers those who strive to understand and appreciate the Qur’an. and what better motivation to study the language of the Qur’an than to be of those who are betterable to experience the miracle of the Qur’an in each and every rakat of salat! alhamdolillah, the storm of Qur’anic Knowledge just keeps washing away ignorance here in Houston: (1) we just finished 10 days of Qur’anic Arabic — 30 hours out of an eventual 100120 hours of Bayyinah courses in the language of the Qur’an. (2) now we get ready for two weeks of UlumulQur’an with Shaykh Yasir Qadhi starting this weekend at UH! here’s what i wrote about this upcoming class at another site:

Qur’anic Sciences answers so many questions, mashaAllah, such as “What proof is there that the Qur’an is a miracle,” “Why is the Qur’an called the Speech of Allah,” “Why is Qur’an different from Hadith Qudsee,” “How was the Qur’an revealed to Muhammad, sull Allaho alayhi wa sallam,” “What are the ‘Causes of Revelation,’” “If the Qur’an was revealed in pieces, how did we end up with the Qur’an we have today,” “Is there more than one way to read the Qur’an,” “Has anything ever changed in the Qur’an,” “Are tafseers, translations, and the opinions of orientalists all equally valid interpretations of the Qur’an?” Shaykh Yasir has literally written a (thick — over 400 pages, alhamdolillah) book on Qur’anic Sciences, mashaAllah, so if you ever had a question about the Qur’an, this is the class to take to try to get it answered!

(3) then inshaAllah, Bayyinah is coming back to Houston at the end of November for a class on Tajweed — the science of proper recitation of the Qur’an, essential for Arabs and non Arabs alike. (4) in December we have TDC — and Nouman is scheduled to be there, too — inshaAllah (5) and last (for now) but not least, in April, Nouman intends to bring his newest Bayyinah class to Houston: a whole weekend of nothing but appreciation for the miraculous qualities of the text of the Qur’an, of the Speech of Allah. if the 10 links on this page get you excited, wait, inshaAllah for this class. it should be fantastic, inshaAllah!

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aarij November 4, 2008 • 2:00 PM 4. ma sha Allah, that is one of the best blogs. lots of beneficial ilm, alhamdulillah.

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Munira Kapasi June 19, 2009 • 11:35 AM 5. Jazakallah Khair for posting such such a rare and precious piece of knowledge. It certainly helps to receive guidance and strenghtening of Imaan.

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Binti Younnus December 13, 2010 • 12:22 AM 6. AsSalaamu Alaikum wa Rahmatullah Just this morning driving in I listened to a CD on “Understanding the Qur’aan” and this slave of Allah explained why it is important to understand the Qur’aan in the light that it was revealed in and not on our own very very limited understanding of Islam and the events that occured in the time of the Sahaaba and our Rasul S.A.W. Another point made was that in order to FULLY appreciate AlQur’aan we need to understand or make an effort to learn Arabic so that when we read we make that connection… Masha Allah and it seems like this is exactly what you are doing. I really wish we had more of these programmes and as readily available in my country. Allah bless you all. Khair Insha Allah.

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Binti Younnus December 13, 2010 • 12:23 AM 7. Aaaaah, this post is older than two years old. Hehe. Well anyway, it might be old but NOT irrelevant.

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‫ – إﻟﻴﻪ ﻳﺼﻌﺪ اﻟﻜﻠﻢ اﻟﻄﻴﺐ‬To Him ascends the goodly words. (35:10) Home About Characteristics of the Qur’an Jannah and Naar Know your Dhikr Names of Allah Tayyib Media

Session One: Mercy and Forgiveness October 6, 2008 tags: maghfirah maghfirah,, nouman khan, khan, Qur'an Qur'an,, rahmah by Amatullah Bismillah Alhamdulillah, I’ve been blessed to take the Arabic 201 class with Bayyinah Institute for the second time and mashaAllah br Nouman has this sunnah of taking 10 minutes at the end of each session to share a literary gem of the Qur’an. InshaAllah I will be posting all nine that he will share with us; one for each day of the class session. Here is tonight’s gem: In Surat Saba, ayah two, Allah azza wa jal says:

َ ُ ِ‫ﺰ‬ْ‫ﻨ‬َ‫ﻣﺎ ﻳ‬َ َ‫ﺎ و‬َ‫ﻬ‬ْ‫ﻣﻨ‬ِ ‫ج‬ُ ‫ﺮ‬ُ ‫ﺨ‬ ‫ر‬ُ ‫ﻔﻮ‬ُ َ‫ﻐ‬ْ‫ﻢ اﻟ‬ُ ‫ﺣﻴ‬ِ ‫ﺮ‬ ‫ اﻟ‬َ‫ﻮ‬ُ‫ﻫ‬َ‫ﺎ و‬َ‫ﻴﻬ‬ِ‫ج ﻓ‬ُ ‫ﺮ‬ُ ْ‫ﻌ‬َ‫ﻣﺎ ﻳ‬َ َ‫ و‬‫ﻤﺎ ِء‬َ ‫ﺴ‬ ْ َ‫ﻣﺎ ﻳ‬َ َ‫ و‬‫ض‬  ‫ﻦ اﻟ‬ َ ‫ﻣ‬ِ ‫ل‬ ِ ‫ر‬ْ ‫ﻷ‬ْ ‫ﻲ ا‬ِ‫ﺞ ﻓ‬ُ ِ‫ﻠ‬َ‫ﻣﺎ ﻳ‬َ ‫ﻢ‬ُ َ‫ﻠ‬ْ‫ﻌ‬َ‫ﻳ‬ 

ۚ

He knows that which goes into the earth and that which comes forth from it, and that which descend from the heaven and that which ascends to it. And He is Ar is Ar Raheem, Al Ghafoor. Ghafoor.

In the Qur’an, Allah ta’ala mentions more than 70 times that He is Al Ghafoorur Raheem. This ayah above is the only instance in the whole Qur’an that the order is reversed: Ar Raheemul Ghafoor. Why? Imam ibnul Qayyim states that if you study ‘ilm (knowledge) in the Qur’an, you’ll find that Allah ta’ala mentions rahmah (mercy) with it. Here are some examples:

َ ‫ﻞ‬  ُ‫ﺖ ﻛ‬ ‫ﻤﺎ‬ً ْ‫ﻋﻠ‬ِ َ‫ و‬ً‫ﻤﺔ‬َ ‫ﺣ‬ْ ‫ر‬ ‫ﻲ ٍء‬ ِ َ‫ﺎ و‬َ‫ﻨ‬‫رﺑ‬َ َ ْ‫ﺳﻌ‬ ْ ‫ﺷ‬ “Our Lord! You comprehend all things in mercy and knowledge knowledge“ “ (40:7) The duaa of those wellgrounded in knowledge (arraasikhoon) is:

َ ْ‫ﻧ‬ُ‫ﺪ‬َ‫ﻦ ﻟ‬ ً‫ﻤﺔ‬َ ‫ﺣ‬ْ ‫ر‬َ ‫ﻚ‬ ْ َ‫ﻫ‬َ‫ﺎ و‬َ‫ﻨ‬َ‫ﺘ‬ْ‫ﻳ‬َ‫ﺪ‬َ‫ ﻫ‬ْ‫ذ‬ِ‫ إ‬َ‫ﺪ‬ْ‫ﻌ‬َ‫ﺎ ﺑ‬َ‫ﻨ‬َ‫ﻮﺑ‬ُ‫ﻠ‬ُ‫ ﻗ‬ْ‫غ‬ِ‫ﺰ‬ُ‫ﻻ ﺗ‬َ ‫ﺎ‬َ‫ﻨ‬‫رﺑ‬َ ْ ‫ﻣ‬ِ ‫ﺎ‬َ‫ﻨ‬َ‫ﺐ ﻟ‬ (They say): “Our Lord! Let not our hearts deviate (from the truth) after You have guided us, and grant us mercy from You. Truly, You are the Bestower.” Allah ta’ala begins this ayah from surah Saba with ‫ﻢ‬ knows,, which as we’ll see below, has a direct ُ َ‫ﻠ‬ْ‫ﻌ‬َ‫ﻳ‬, He knows connection with why Raheem is mentioned first. When we examine Ghafoor in the Qur’an, or maghfirah (forgiveness), we notice that it is paired with humans. Here is an example: Nuh alayhi salaam to his disbelieving nation said:

‫را‬ً ‫ﻔﺎ‬َ‫ن ﻏ‬ َ ‫ﺎ‬َ‫ ﻛ‬‫ُﻪ‬‫ﻧ‬ِ‫ﻢ إ‬ْ ُ‫ﻜ‬‫رﺑ‬َ ‫ﺮوا‬ُ ‫ﻔ‬ِ ْ‫ﻐ‬َ‫ﺳﺘ‬ ْ ‫ﺖ ا‬ ُ ْ‫ﻘﻠ‬ُ َ‫ﻓ‬ “I said (to them): Ask forgiveness from your Lord; Verily, He is OftForgiving ” (71:10) In this ayah from surah Saba, do we see a direct address to humans? There is mention of the earth, what comes from the sky, what ascends…Humans are mentioned indirectly, and by examining this indirect address, we can see why Raheem is mentioned before Ghafoor. How so?

َ earth: We place seeds into the earth, but ‫ض‬ ِ ‫ر‬ْ ‫ﻷ‬ْ ‫ﻲ ا‬ِ‫ﺞ ﻓ‬ُ ِ‫ﻠ‬َ‫ﻣﺎ ﻳ‬َ ‫ﻢ‬ُ َ‫ﻠ‬ْ‫ﻌ‬َ‫ﻳ‬ He knows that which goes into the earth:

furthermore, we will also go into the earth one day. We will need the rahmah (Mercy) of Ar Raheem when we go into the earth.

‫ﺎ‬َ‫ﻬ‬ْ‫ﻣﻨ‬ِ ‫ج‬ُ ‫ﺮ‬ُ ‫ﺨ‬ ْ َ‫ﻣﺎ ﻳ‬َ َ‫و‬ And that which comes from it : The plant grows from the earth, but furthermore, we will one day be resurrected from the earth. We ask for and need the maghfirah (forgiveness) of Al Ghafoor when we come out of the earth.

ُ ِ‫ﺰ‬ْ‫ﻨ‬َ‫ﻣﺎ ﻳ‬َ َ‫ و‬and that which descends from the heavens: heavens: Rain is a rahmah (mercy) upon us, wahy ‫ﻤﺎ ِء‬َ ‫ﺴ‬  ‫ﻦ اﻟ‬ َ ‫ﻣ‬ِ ‫ل‬ (revelation) comes from the sky and is also a rahmah upon us, our rizq (provision) comes from the sky which is also a rahmah upon us.

sky): What ascends to the sky? Our duaa, our souls, and ‫ﺎ‬َ‫ﻴﻬ‬ِ‫ج ﻓ‬ُ ‫ﺮ‬ُ ْ‫ﻌ‬َ‫ﻣﺎ ﻳ‬َ َ‫ و‬and that which ascends to it (the sky): deeds. What do we need in all three of these instances from Allah ta’ala? Maghfirah (forgiveness), for our duaas and deeds to be accepted, and our souls to be forgiven. Then Allah ta’ala ends the ayah with the subject on this gem: ‫ر‬ُ ‫ﻔﻮ‬ ُ َ‫ﻐ‬ْ‫ﻢ اﻟ‬ُ ‫ﺣﻴ‬ِ ‫ﺮ‬ ‫ اﻟ‬َ‫ﻮ‬ُ‫ﻫ‬َ‫و‬ And He is the The Especially Merciful Especially Merciful,, the Most Forgiving. Forgiving. Each part of this ayah connects with these two Names of Allah, in the order that they appear. SubhanAllah. The most common “criticsm” of the Qur’an is that the verses repeat too much and the ayaat are all the same in a lot of surahs. But when we pay attention to the Qur’an, when we truly ponder, then we see that there is actually little repitition. These are not ordinary words, they are Divine Words that have a profound wisdom. In speech, there are two parts: 1 Content: what you say. The Qur’an has Divine content. 2Style: how you say it. The Qur’an presents this content in a profound and miraculous style. Humans are not capable of having both content and style constantly. Take for example the famous quotes we all know, “I have a dream” or “there is nothing to fear but fear itself”. These quotes came from speeches, but the only part we know or remember are those few words. This Qur’an, these blessed words of Allah azza wa jal, constantly keeps both content and style and by pondering over these verses in a humble manner, we can taste a few drops of these wisdoms. May Allah azza wa jal make us companions of this book, Ameen. One blogger l ikes this post.

from → Arabic Arabic,, Awesomeness Awesomeness,, Bayyinah Gems, Gems, Gems Gems,, Good Things, Things, Qur'an Qur'an,, SubhanAllah ← “Things” that Loved the Prophet Names of Allah azza wa jal → 14 Comments leave one →

1. dailyreminders permalink October 7, 2008 4:19 am AA

Excellent post. I’m really looking forward to these gems. I was wondering if you could possibly in the future some time as one of your projects write about the names of Allah(swt). I.e. in a similar way to how you explained the meanings of the hamd and tasbeeh. I have been searching for articles or books which explain each name of Allah(swt) in detail, but to no avail. It would be great to have the expounded literary meanings of the Asmaa ul Husna, so one is able to appreciate these verse ends such as Ar Raheemul Ghafoor abit more than one is able to with just the general translation. I would love to work on such a project, but i currently do not possess the arabic skills or the religious knowledge to carry out such a noble, yet difficult task. Please let me know what you think. wassalam

2. ibnabeeomar permalink October 7, 2008 8:42 am this was excellent barakallahu feek

3. Amatullah permalink permalink* * October 7, 2008 8:43 am wa alaykum assalam wa rahmatullah Alhamdulillah. I actually made a page yesterday for the Names of Allah but I deleted it, thinking it wouldn’t be beneficial. InshaAllah I will be adding two more pages soon: Names of Allah ta’ala I’jaazul Qur’an (Miraculous nature of the Qur’an) Also let me just say that I don’t have the knowledge to be doing this, but alhamdulillah I have covered in detail before in various classes the Names of Allah azza wa jal, so all i’m doing is sharing my notes! May Allah ta’ala bless my teachers, Ameen.

Jazakum Allahu khayran for asking, very good idea. I have posts about Ismul Jalaalah (Allah) here here.. and Ar Rahmaan and Ar Raheem here here.. InshaAllah I will be posting more.

EDIT: here is the Names of Allah page, with a few Names up already walhamdulillah. br ibnabeeomar: wa feek barak Allah! Wow an MM writer on my tiny blog! mashaAllah.

4. ibnabeeomar permalink October 8, 2008 5:38 pm theres also an effort going on here for the Names of Allah: http://saheefah.org/99namesofallah/

5. ibnabeeomar permalink October 8, 2008 5:40 pm well i saw the link since you linked to nouman’s page at MM inshallah i’ll try to add a note on MM for people to come read these, i enjoy nouman’s “daily miracle” talks.

6. Amatullah permalink permalink* * October 8, 2008 10:50 pm That makes sense! I’m getting used to the technicalities of blogging, inshaAllah i’ll get it together soon. Barak Allahu feekum. If you like, you can post them up on MM inshaAllah. Jazakum Allahu khayran for the saheefah link. I have seen it before mashaAllah it’s a great resource for ‘aqeedah. InshaAllah I will add it to the media section as a must read.

7. Nouman permalink October 10, 2008 12:45 pm

Sister Amatullah, would you be interested in transcribing lectures to be turned into a book eventually? Let me know insha Allah.

8. mini permalink September 9, 2009 12:20 pm subhan Allah a very good reminder…indeed ilm is a mercy from our LORD…barakallahu feeki… jazakumAllah khair

9. Saliha Ahmed permalink October 20, 2009 7:18 pm MashAllah, I am benefitting greatly from this, patiently await the remaining classes & book inshallah. Keep up the good work!

10. Linguistic Miracle permalink April 17, 2010 12:53 pm Asalaam alaikum Warahmatulah Wabarakatuh I was wondering if you were compiling notes on the tafaseer of bro Nouman Ali talk’s? And if so, would you want to get involved in a project where we compile all his works on Qur’an Gems? Barak Allahu feeki.

11. Amatullah permalink permalink* * April 18, 2010 2:32 pm wa alaykum salam wa rahmatullahi wa barakatuhu akhi, mashaAllah wonderful blog. Unfortunately at the moment, I cannot assist with the project. InshaAllah when I do have some extra time I would love to help and will contact you through your blog.

12. ি নরব িহাস ি নরব িহাস permalink

December 1, 2010 1:15 pm MashaAllah wonderful blog.

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Session Two: Wali vs Mawlaa October 8, 2008 tags: Allah Allah,, nouman khan, khan, Qur'an Qur'an,, wali by Amatullah Bismillah walhamdulillah During the second night of class with br Nouman, Nouman, he shared with us a gem on the precision of the Qur’an. Here it is: Allah ta’ala says in suratul Baqarah ayah 257:

ِ ‫ﻤﺎ‬َُ‫ﻠ‬‫ﻦ اﻟﻈ‬َ ‫ﻣ‬ِ ‫ﻢ‬ْ ُ‫ﺟﻬ‬ُ ِ‫ﺨﺮ‬ْ ُ‫ﻮا ﻳ‬ُ‫ﻣﻨ‬َ ‫ﻦ آ‬َ ‫ﻳ‬ِ‫ﺬ‬‫ﻲ اﻟ‬ ِ‫ﻮر‬‫ﻰ اﻟﻨ‬َ‫ﻟ‬ِ‫ت إ‬  ِ‫ﻟ‬َ‫ و‬‫ُﻪ‬‫اﻟﻠ‬ ‘Allah is the Wali of those who believe, He brings take them from the darknesses into the light.’

‫ت‬ ِ ‫ﻤﺎ‬َُ‫ﻠ‬‫ﻰ اﻟﻈ‬َ‫ﻟ‬ِ‫ إ‬ِ‫ﻮر‬‫ﻦ اﻟﻨ‬َ ‫ﻣ‬ِ ‫ﻢ‬ْ ُ‫ﻬ‬َ‫ﺟﻮﻧ‬ُ ِ‫ﺨﺮ‬ْ ُ‫ت ﻳ‬ ُ ‫ﻮ‬ُ‫ﺎﻏ‬‫ﻢ اﻟﻄ‬ُ ُ‫ﻫ‬ُ‫ﺎؤ‬َ‫ﻴ‬ِ‫ﻟ‬ْ‫و‬َ‫ﺮوا أ‬ُ ‫ﻔ‬ََ‫ﻦ ﻛ‬َ ‫ﻳ‬ِ‫ﺬ‬‫اﻟ‬َ‫و‬ ‘and those who disblieve their Awliyaa’ are taghoot, they bring them out of the light to darknesses.’ Wali is a special type of friend, who expresses the will to help to you and support you. A wali is a friend

that you turn to for help, protection and support. The wali is the primary in the relationship, they are the dominant party. Take for example, if a father is the wali to his son, then the father is the primary in the relationship. Allah ta’ala says in the beginning of the ayah that He is the Wali for the believers. Those who disbelieve have Taghoot (anything and everything that is worshipped besides Allah) as their Awliyaa (plural of wali). There are two comparisons taking place in this verse: firstly, the believers and those who disbelieve, and secondly, Allah azza wa jal and taghoot. Looking at the verse again, we see that there is a different arrangement for each comparison: when Allah ta’ala says He is the Wali of the believers, He comes first. But for those who disbelieve, their wali is mentioned last. Why is the arrangment different? Allah ta’ala is being ‘compared’ to taghoot, yet: laysa kamithlihi shayy, there is NOTHING like Him, NOTHING can be compared to Him. These taghoot do not deserve to be mentioned in the same place as Allah azza wa jal was mentioned. They do not deserve to be mentioned in even the same sentence. Allah ta’ala says in Surat Muhammad ayah 11,

َ َ َ ِ‫ﻟ‬َ‫ٰذ‬ ‫ﻢ‬ْ ُ‫ﻬ‬َ‫ ﻟ‬‫ﻰ‬ ٰ َ‫ﻟ‬ْ‫ﻣﻮ‬َ ‫ﻻ‬َ ‫ﻦ‬َ ‫ﻳ‬ِ‫ﺮ‬ِ‫ﺎﻓ‬َ‫ﻜ‬ْ‫ن اﻟ‬ ‫أ‬َ‫ﻮا و‬ُ‫ﻣﻨ‬َ ‫ﻦ آ‬َ ‫ﻳ‬ِ‫ﺬ‬‫ﻰ اﻟ‬َ‫ﻟ‬ْ‫ﻣﻮ‬َ ‫َﻪ‬‫ن اﻟﻠ‬ ‫ﺄ‬ِ‫ﻚ ﺑ‬ ‘That is because certainly Allah is the Mawlaa of those who believe, and indeed the disbelievers have no Mawlaa.’ Mawlaa is more than a Wali; a Mawlaa is someone who can protect you and actually does so–they are protecting you, while a Wali is someone who is willing to protect you. When it came to Wali, both the believers and disbelievers had one, but when it comes to Mawlaa–someone who CAN protect you–they have no Mawlaa. SubhanAllah. Allahumma faqihnaa fid deen, O Allah grant us understanding of the deen, Ameen. Be the first to like this post.

from → Arabic Arabic,, Bayyinah Gems, Gems, Gems Gems,, Good Things ← Two Hearts in One Man NOW is the Time to Learn Arabic! → 6 Comments leave one →

1. dailyreminders permalink October 9, 2008 4:45 am

AA SubhanAllah!!! What a feeling to know that Allah(swt) is the Wali and Mawlaa of the believers. To know that in whatever situation a believer is in and wherever he may be, whether alone in the most darkest corner of the world or surrounded by numerous people in the most populous place in the world, the believer has a Wali – who is willing to protect, and the Wali is the Mawlaa who is the only one who can and does protect. Allahu Akbar! JazaakiAllah Khairan sister Wassalam

2. sisterindeen permalink November 3, 2008 7:11 pm SubhanAllah! Very profound, barak Allahu feeki for sharing!!

3. Amatullah permalink permalink* * November 4, 2008 10:58 am wa feeki barak Allah ukhtee

4. LittleBoPeep permalink November 9, 2008 4:32 pm alhamdullilah! you were right! i loved it

5. Faique permalink June 26, 2009 6:04 am

If someone doesn’t find this absolutely amazing, then nothing can suffice for them. This is absolutely absurdly amazing! Subhannallah! The Muslim Kid


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Session Three: Oaths in the Qur’an October 9, 2008 tags: Arabic Arabic,, Bayyinah Bayyinah,, nouman khan, khan, Qur'an by Amatullah Bismillah Alhamdulillah third day of class was last night, and I was literally blown away by the gem br Nouman shared with us subhanAllah…by far the best that I have heard. O Allah we ask You for the proper understanding of Your Book and Your Deen, Ameen. Here it is: AlAqsaam (Oaths) in the Qur’an In the Qur’an, there is a relationship between oaths and what follows the oaths. When Allah ta’ala swears by something, it shows the importance of the object He is swearing by and that object will be elevated. Furthermore, whatever comes after the oath is very important as well. There are many examples in the Qur’an, here are two of them: Allah ta’ala says in Suratul ‘Aadiyaat,

‫ﺎ‬ً‫ﺤ‬ْ‫ﺒ‬َ‫ت ﺿ‬ ِ ‫ﺎ‬َ‫ﻳ‬ِ‫ﺎد‬َ‫اﻟﻌ‬َ‫و‬ ‫ﺎ‬ً‫ﺣ‬ْ‫ﺪ‬َ‫ت ﻗ‬ ِ ‫ﺎ‬َ‫ﻳ‬ِ‫ﻮر‬ُ‫ﻤ‬ْ‫ﺎﻟ‬َ‫ﻓ‬ ‫ﺎ‬ً‫ﺤ‬ْ‫ﺒ‬ُ‫ت ﺻ‬ ِ ‫ﺮا‬َ ‫ﻴ‬َِ‫ﻐ‬ُ‫ﻤ‬ْ‫ﺎﻟ‬َ‫ﻓ‬ ‫ﺎ‬ً‫ﻌ‬ْ‫ﻘ‬َ‫ ﻧ‬ِ‫ﻪ‬ِ‫ن ﺑ‬ َ ‫ﺮ‬ْَ‫ﺄﺛ‬َ‫ﻓ‬ ‫ﺎ‬ً‫ﻌ‬ْ‫ﻤ‬َ‫ ﺟ‬ِ‫ﻪ‬ِ‫ﻦ ﺑ‬ َ َ‫ﻮ‬َ‫ﻓ‬ َ ْ‫ﺳﻄ‬ By the (steeds) that run, with panting (breath), Striking sparks of fire (by their hooves), And scouring to the raid at dawn And raise the dust in clouds the while, Penetrating forthwith as one into the midst (of the enemy). enemy). (100:15) Makkee surahs have amazing imagery, and these first five verses are dedicated to horses in battle. Back in the day when there was no TV, movies, picture books, all that was available was one’s imagination, especially when the audience of the Qur’an were people from a desert with nothing to look at. Allah azza wa jal is painting a magnificient scene in the mind of the Quraysh: The horses being described here are feminine (‫ت‬ ِ ‫ﺎ‬َ‫ﻳ‬ِ‫ﺎد‬َ‫ﻌ‬ْ‫)اﻟ‬, why? The Arabs preferred the female horses in battle because they were faster. Allah azza wa jal is describing the horses in the morning time, when there is still moisture in the air and instead of the dust rising as it does in a desert, the moisture causes the dust to settle. Imagine: these horses who are fast by nature, running so fast that they are causing the dust to rise up– even with the moisture, sparks are flying even though there is moisture on the rocks, and they don’t see infront of them because of the dust in the air–not knowing if there is an enemy or spear waiting on the other side. Think of the amazement of the non Muslims listening to the Prophet alayhi salaatu wa salaam recite these verses…Anyone amongst them who has a horse realized how loyal their horse is to them; how it will even die for its owner just out of submission to the master. Then right after these amazing images, Allah ta’ala says:

ٌ‫ﻮد‬ُ‫ﻨ‬َ‫ﻜ‬َ‫ ﻟ‬ِ‫ﻪ‬‫ﺮﺑ‬َِ‫ن ﻟ‬ َ ‫ﺴﺎ‬  ِ‫إ‬ َ ْ‫ﻧ‬ِ‫ﻹ‬ْ ‫ن ا‬ Indeed man is not loyal to his Rabb! (100:6) Just as this horse submits to its master, going into the enemy range without even knowing what is there, completely loyal to the Master…Allah ta’ala reminds them: man is not loyal to his Rabb. Not only that he’s not loyal but also:

َ ِ‫ﻟ‬َٰ‫ ذ‬ٰ‫ﻰ‬َ‫ﻠ‬َ‫ﻪ ﻋ‬ُ‫ﻧ‬ِ‫إ‬َ‫و‬ َ َ‫ﻚ ﻟ‬ ٌ‫ﻴﺪ‬ِ‫ﺸﻬ‬ And to that fact he bears witness (100:7) Man bears witness to the fact that he is not loyal! He knows! How? Allah azza wa jal just reminded them

of the loyalty of the steeds to their owner in the previous verses; if your horse submits to you, then why do you not submit to your Owner? SubhanAllah! Another example of oaths in the Qur’an is Surah Mursalaat. There is a difference of opinion if ‘mursalaat’ refers to angels or winds, but in a literary context, ‘winds’ is a more appropriate definition. Allah azza wa jal says:

‫ﺎ‬ً‫ﺮﻓ‬ْُ‫ت ﻋ‬ ِ ‫ﻼ‬َ ‫ﺳ‬ َ ‫ﺮ‬ْ ُ‫ﻤ‬ْ‫اﻟ‬َ‫ و‬and by the winds that scatter : ‘urf literally means the mane of a horse. If a horse has no reins, the rider only has the mane to hold on too, and if the rider let’s go, the horse will go wild. This first ayah is showing how if Allah ta’ala let a wind go, it would spread wildly without control.

‫ﺎ‬ً‫ﻔ‬ْ‫ﺼ‬َ‫ت ﻋ‬ ِ ‫ﺎ‬َ‫ﻔ‬ِ‫ﺎﺻ‬َ‫ﻌ‬ْ‫ﺎﻟ‬َ‫ﻓ‬and by the winds that blow violently: the “fa” at the beginning of this verse shows reason, due too, because of the mursalaati ‘urfaa: al’aasifaati ‘asfa. ‘asf literally means inconsiderate movement, such as a bulldozer. (Think of a car coming straight at you on the highway, if that car doesn’t move, and rams right into you–that is ‘asf) It is a merciless wind that destroys everything in its path. In these two verses, Allah ta’laa is talking about winds that brings destruction. Why? This is a makkee surah, and Allah ta’ala is reminding the Quraysh–those who mock at the Prophet sal Allahu alayhi wa sallam to bring the punishment–these winds of punishment CAN be let go and it has been done before, no intricate planning or arrangement is required for your destruction. In Suratul Haqqah, Allah ta’ala describes the scene of ‘Aad who were destroyed by a wind: for eight days their whole city were being tossed around like it was nothing. Then Allah ta’ala says in the next ayah:

ْ َ‫ت ﻧ‬ scatter: this ayah begins with a ‘wa’ so we know it is a new oath. ‫ﺮا‬ً ‫ﺸ‬ ِ ‫ﺮا‬َ ‫ﺷ‬ ِ ‫ﺎ‬‫اﻟﻨ‬َ‫ و‬and by the winds that scatter: Allah ta’ala swears by the winds that do nashr. Nashr means to spread randomly allover, such as the act of taking seeds and scattering them on the soil. Annaashiraat are those winds that distribute. What do they distribute? Clouds that bring the rain. If these winds did not distribute the clouds, then cities would suffer from drought. Modern science learns now that pollen is also distributed by winds, so without these winds there would be no vegetation. These naashiraat distribute from both the sky (rain) and the ground (vegetation). This verse shows the life that the winds carry, while the first two verses displayed death and destruction. Allah azza wa jal continues:

‫ﺎ‬ً‫ﺮﻗ‬ْَ‫ت ﻓ‬ ِ ‫ﺎ‬َ‫ﻗ‬ِ‫ﺎر‬َ‫ﻔ‬ْ‫ﺎﻟ‬َ‫ ﻓ‬and by those winds that separate: farq means to distribute and separate, with a very precise division. These winds distribute mercy, just as the first two winds sent punishment. This verse shows us that all of these winds, either bringing mercy or punishment, are precisely distributed.

‫ﺮا‬ًْ‫ﻛ‬ِ‫ت ذ‬ ِ ‫ﺎ‬َ‫ﻴ‬ِ‫ﻠﻘ‬ُ‫ﺎﻟﻤ‬َ‫ﻓ‬and by those that deliver a message: Both of these winds, the ones of mercy and the ones of destruction, carry a reminder for the people. The winds of mercy remind us that these winds bring rain, which is a rizq (provision) from the sky, showing we are totally dependent on Allah ta’ala, such as a man who is feeding a caged animal–the animal is totally dependent on the master. These verses remind us no matter how disobedient or how wild we are: we depend totally on Allah. When the rain falls from the sky that these winds have scattered, we see the dead earth being brought to life, reminding us that we will be resurrected just as the dead land. These reminders are:

‫را‬ًْ‫ﺬ‬ُ‫ ﻧ‬ْ‫و‬َ‫را أ‬ًْ‫ﺬ‬ُ‫ ﻋ‬as a justification or to warn: ‘uthra means to receive an excuse or a lesson, or an ignoring. There are two people mentioned in this verse: those who take a reminder of these winds, and those who ignore the reminder. But either way:

ٌ ‫ﻊ‬ِ‫اﻗ‬َ‫ﻮ‬َ‫ن ﻟ‬ َ ‫و‬ُ‫ﺪ‬َ‫ﻮﻋ‬ُ‫ﺎ ﺗ‬َ‫ﻤ‬‫ﻧ‬ِ‫ إ‬Surely, what you have been promised will definitely come to pass: the promise of the Day of Judgment, of Resurrection and the destruction of those who disobey Allah. Those who enjoy the mercy of these winds, the rain, the vegetation, the rizq, they will be destroyed. May Allah ta’ala make us among those who benefit from the reminder, Ameen. Be the first to like this post.

from → Arabic Arabic,, Awesomeness Awesomeness,, Bayyinah Gems, Gems, Gems Gems,, Qur'an Qur'an,, SubhanAllah ← NOW is the Time to Learn Arabic! Qur’anic Characteristic #3: Full of Dhikr → 8 Comments leave one →

1. bint Husayn permalink October 15, 2008 12:20 pm as salamu`alayki SubhanAllah you have an amazingly beautiful blog mashaAllah.

2. Amatullah permalink permalink* * October 15, 2008 3:49 pm wa alayki assalam wa rahmatullah ukhtee,

Right back at ya

wa lillahil lillahil hamd.

3. sisterindeen permalink November 3, 2008 7:16 pm “if your horse submits to you, then why do you not submit to your Owner?” subhanAllah! Amazing!

4. Nidaa permalink November 20, 2008 11:14 am Subhaanallaah, beautiful explanation. I’d like to know the source of this Tafseer though: a companion’s saying…?

5. Amatullah permalink permalink* * November 20, 2008 11:21 am ukhti Nidaa, if you look in any classical Arabic tafseer, you can find this explanation. Specifically, ibnul Qayyim rahimahullah has a small treatise on Aqsaam in the Qur’an, and it can also be found there. here it is: http://www.almeshkat.net/books/archive/books/altbiaaan.zip wa Allahu a’lam.

6. Abdullah Shaikh permalink September 8, 2009 8:01 am “and by those that deliver a message”.. does this imply the phenomenon that it is air which is responsible for sound (messages) propagation. Sound waves can only travel through air (or wind) , the corollary for which is that sound cannot travel in vaccum. Therefore, winds are mediums through which messages are delievered. Just wondering…

Subhan Allah

Trackbacks 1. Qur’anic Oath: By the Fleeting Passage of Time! « Tayyibaat 2. 10 Quran Gems from Nouman Ali Khan | Sheikhonderun's Weblog

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Session Four: Syntax in the Qur’an October 14, 2008 tags: Arabic Arabic,, Bayyinah Bayyinah,, Gems Gems,, nouman khan, khan, Qur'an by Amatullah Bismillah Alhamdulillah after a long break, our bayyinah classes with brother Nouman started again! Here was last night’s gem:

Syntax in the Qur’an We learned before that the Qur’an doesn’t compromise style or content ; it maintains both aspects flawlessly. Two simple examples from the Qur’an display this fact. Allah azza wa jal says in Suratul Muddathir verse three:

َ ‫رﺑ‬ََ‫و‬ ‫ﺮ‬ْ‫ﺒ‬َ‫ﻜ‬َ‫ﻚ ﻓ‬ “and declare the greatness only of your Rabb”

the letter wow (َ‫ )و‬is usually translated as “and”, but this translation is over simplification. In the Qur’an, there are 21 ways َ‫‘و‬wa’ is used and one way is wow al musta’nifah, musta’nifah, the wow that separates one sentence from another. In the English language, we would put a period and capitalize the next word in the sentence to show that a new one is beginning. So this َ‫و‬wow in the ayah is an indication of a new sentence, the sentence is:

َ ‫رﺑ‬َ ‫ﺮ‬ْ‫ﺒ‬َ‫ﻜ‬َ‫ﻚ ﻓ‬ look at it more closely:

‫رب ب ك ف ك ب ب ر‬ RabbakafaKabbir…when you look at it both ways! SubhanAllah! In English, this is called a “palindrome”, when a word is looked at backwards and forwards and has the same spelling. (race car, radar, mom etc). In order to construct a palindrome, one would have to look up words, check their spellings, find their definitions, write it down a few times to see if it works and so on…a lot of work! BUT: 1 The Prophet sal Allahu alayhi wa sallam was an Nabiyy al Ummiyy: he couldn’t read. 2 The Qur’an was not revealed as a written book; but it was oral. 3 The Qur’an was not edited, it was not revised, it was one attempt. 4 Furthermore, the Prophet sal Allahu alayhi wa sallam didn’t even mention this literally miracle in his lifetime! He did not say: ‘look this ayah is a palindrome, become Muslim!’ This was discovered by the scholars of tafseer, who were so meticulous and intricate with the Qur’an that they counted how many letters, how many times this word comes, how many times that letter comes and more–The study of statistics in the Qur’an started in the second or third century. The Qur’an is a challenge for humanity; it doesn’t compromise style and content so if someone intended to duplicate this book, they would have to have both. Race car has the style (of a palindrome), but it does not have the same content as Rabbaka faKabir. Even if the humans and jinn were to get together, they chose any language, would they be able to create “Rabbaka faKabir” as a palindrome that contains both content and style? And the irony is in the meaning of the ayah itself: declare the greatness only of your Rabb . Allahu Akbar. Another example of syntax are the verses where Allah ta’ala forbids killing children, He says in two surahs:

َ ‫ﻢ‬ْ ُ‫ﺎﻫ‬‫ﻳ‬ِ‫إ‬َ‫ﻢ و‬ْُ‫ﻜ‬ُ‫زﻗ‬ُ‫ﺮ‬ْَ‫ﻦ ﻧ‬ ْ َ‫ق ﻧ‬ ُ ‫ﺤ‬ ْ ‫ﻣ‬ِ ‫ﻢ‬ْُ‫ﻛ‬َ‫ﻻد‬َْ‫ﻮا أو‬ُ‫ﻠ‬ُ‫ﻘﺘ‬ْَ‫ﻻ ﺗ‬ََ‫و‬ ٍ ‫ﻼ‬َ‫ﻣ‬ِْ ‫ﻦ إ‬ 

ۖ

“and do not kill your children because of poverty, We provide for you and them” (6:151)

ْ ‫ﺧ‬َ ‫ﻢ‬ْ ‫ﻛ‬َ‫ﻻد‬َْ‫ﻠﻮا أو‬ُ‫ﻘﺘ‬ْَ‫ﻻ ﺗ‬ََ‫و‬ ‫ﻢ‬ْ ‫ﺎﻛ‬‫ﻳ‬ِ‫إ‬َ‫ﻢ و‬ْ ُ‫ﻬ‬ُ‫زﻗ‬ُ‫ﺮ‬ْَ‫ﻦ ﻧ‬ ْ َ‫ق ﻧ‬ ُ ‫ﺤ‬ ٍ ‫ﻼ‬َ ‫ﻣ‬ْِ‫ﺔ إ‬ََ‫ﺸﻴ‬ 

ۖ

“and do not kill your children due to fear of poverty, We provide for them and for you” (17:31) The essential difference between these verses are two words: a) in the first ayah, Allah uses min (‫ﻦ‬ ْ ‫ﻣ‬ِ ) from, which is called harf ajal, it shows a reason that already exists.

ْ َ‫ )ﺧ‬fear, this is not a reason but rather a fear something that b) in the second ayah, Allah uses khasyah (‫ﺔ‬ ََ‫ﺸﻴ‬ will happen, which doesn’t exist yet. So there are two different types of parents mentioned in these two verses: a) Those who are already poor. (MIN) They already fear their own nourishment. b) Those who fear poverty after children. (KHASYAH) They have a fear of providing for children. When Allah azza wa jal speaks to the first group of parents, who are already worried about themselves, He promises that they will be taken care of (‫ﻢ‬ ْ َ‫–)ﻧ‬as they already are and also their children. We learn ْُ‫ﻜ‬ُ‫زﻗ‬ُ‫ﺮ‬ْَ‫ﻦ ﻧ‬ ُ ‫ﺤ‬ here that children are a cause of rizq (provision). When He ta’ala addresses the second group, those whose fear is associated with children, Allah ta’ala mentions that He will take care of the children (‫ﻢ‬ ْ َ‫)ﻧ‬, and He will take care of you (the parents). ْ ُ‫ﻬ‬ُ‫زﻗ‬ُ‫ﺮ‬ْَ‫ﻦ ﻧ‬ ُ ‫ﺤ‬ SubhanAllah! This analysis takes about 10 mins to explain, but Allah ta’ala only changes a few words to deliver the message. May Allah ta’ala make us companions of the Qur’an, Ameen. One blogger l ikes this post.

from → Arabic Arabic,, Bayyinah Gems, Gems, Gems Gems,, Good Things, Things, Qur'an ← Al Malik Session Five: The Precise “Selection” → 18 Comments leave one →

1. stranger permalink October 14, 2008 3:36 pm SubhanAllah. This also shows that each time the verses are repeated, they mean something different. They are not redundant and meaningless. Just the difference of one word makes the address different.

2. dailyreminders permalink October 14, 2008 3:53 pm AA Allahu akbar!!! What a gem! This post really moved my heart and almost made me cry. SubhanAllah What a beautiful Kalaam, so perfect and so clear. JazaakiAllah Khairan Wassalaam

3. Omar permalink October 14, 2008 7:10 pm Subhan Allah, the Quran is really amazing! Jazaki Allah khairan for sharing what you learn.

4. Amatullah permalink permalink* * October 15, 2008 3:53 pm Stranger: Very true! The most common “criticism” of the Qur’an is that it repeats too much, yet if we reflect and analyze this claim, we will realize that there is actually little repetition on the Qur’an. dailyreminders: wa alaykum assalam wa rahmatullah, indeed, it is the most beautiful kalaam. wa lillahil hamd. brother Omar: wa iyyak, alhamdulillah!

5. hiddensouls permalink October 15, 2008 5:17 pm

Jazakillahu khairan for sharing this! I really enjoyed it and benefitted from it

6. Mariam 3:36 permalink October 16, 2008 9:56 am SubhaanAllah Amatullah, the palindrome!!! Amazing! Jazaaki Allah khayr

7. Amatullah permalink permalink* * October 16, 2008 11:17 am wa iyyakunna sisters Please make duaa for brother Nouman and Bayyinah Institute. May Allah ta’ala grant him tawfeeq, Ameen.

8. serendipitouslife permalink October 18, 2008 6:49 am JazakAllahkhairun! This is very enlightening indeed. Since you have already whet the appetite by mentioning the number (21) of ways a ‘wa’ is used in the Quran, i really hope you can do a post exclusively on it, inshaAllah?

9. Amatullah permalink permalink* * October 18, 2008 9:49 am wa iyyaki ukhtee. InshaAllah when I learn all 21 ways, i’ll let you know From the top of my head, I can only think of a few but i’d like to double check before I say anything inshaAllah.

10. serendipitouslife permalink October 23, 2008 3:47 am Another ‘‫ ’و‬that i’ve wondered often: Surah Zumer (39:71)

‫ﺎ‬َ‫ﻬ‬ُ‫ﺑ‬َ‫ﻮ‬ْ‫ﺑ‬َ‫ﺖ أ‬ َ ِ‫ﺘ‬ُ‫ﺎ ﻓ‬َ‫وﻫ‬ُ‫ﺟﺂء‬َ ‫ا‬َ‫ذ‬ِ‫ﻰ إ‬‫ﺣﺘ‬َ ً‫ﻣﺮا‬َ ‫ز‬ُ ‫ﻢ‬َ ‫ﻨ‬َ‫ﺟﻬ‬َ ‫ﻰ‬َ‫ﻟ‬ِ‫ إ‬ْ‫ﺮوا‬ُ ‫ﻔ‬َ ‫ـ‬َ‫ﻦ ﻛ‬ ِ َ‫و‬ ْ ‫ﺤ‬ َ ‫ﻳ‬ِ‫ﺬ‬‫ اﻟ‬َ‫ﺳﻴﻖ‬

…. Surah Zumer (39:73)

‫ﺎ‬َ‫ﻬ‬ُ‫ﺑ‬َ‫ﻮ‬ْ‫ﺑ‬َ‫ﺖ أ‬ َ ِ‫ﺘ‬ُ‫ﻓ‬َ‫ﺎ و‬َ‫وﻫ‬ُ‫ﺟﺂء‬َ ‫ا‬َ‫ذ‬ِ‫ﻰ إ‬‫ﺣﺘ‬َ ً‫ﻣﺮا‬َ ‫ز‬ُ ِ‫ﺔ‬‫ﺠﻨ‬ َ ّ‫ﻰ اﻟ‬َ‫ﻟ‬ِ‫ﻢ إ‬ْ ُ‫ﻬ‬‫رﺑ‬َ ْ‫ا‬ْ‫ﻘﻮ‬َ‫ﻦ اﺗ‬ ِ َ‫…و‬.. ْ ‫ﺤ‬ َ ‫ﻳ‬ِ‫ﺬ‬‫ اﻟ‬َ‫ﺳﻴﻖ‬

11. Amatullah permalink permalink* * October 23, 2008 9:03 am jazaki Allahu khayran ukhtee, that example really sends chills down my spine subhanAllah… A brother at Imam Suhaib Webb’s site explained it very nicely here: http://www.suhaibwebb.com/blog/quransciences/gemsofthequranthegatesofhellvsthegatesof paradise/ jazah Allahu khayran.

12. serendipitouslife permalink October 28, 2008 6:56 am JazakAllahKhair

13. wannabescholar permalink July 3, 2009 2:28 pm Jazak Allah Khair for posting this. May Allah (swt) reward you for sharing.

14. Smile permalink September 7, 2009 1:21 pm Do u have any other examples of palindromes? thanks salaaam

15. Ahmed Muhammed permalink October 30, 2009 2:44 pm I heard about this while watching the Deenshow. It’s an amazing thing about the Qur’an that I’m just now recently finding out, and it has renewed my faith. Alhumdulilah!

16. tabman permalink May 27, 2010 6:57 am Assalam u Alaikum, Does anyone know of any book or linguistic study about palindromes in Quran ? I guess some scholar in past must have done some work on this ?

17. Wasim permalink February 2, 2011 1:57 pm SubhaanAllah, this is Amazing. I studied symmetry as part of my design degree while I was in University and this would have been a great part of my work. Thank you for explaining this.


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Session Five: The Precise “Selection” October 16, 2008 tags: Arabic Arabic,, Gems Gems,, nouman khan, khan, Qur'an by Amatullah Bismillah walhamdulillah, These gems keep getting better as the class progresses mashaAllah. We actually received a double whammy on Tuesday. I think these gems are my favorite so far, so here’s Qur’anic gem #5 from Tuesday night: In Suratul Hajj (22) Allah ta’ala uses two distinct words to give the meaning of “selection”. ( ‫اﺟﺘﺒﻰ‬and ‫)اﺻﻄﻔﻰ‬ Allah ta’ala says in ayah 75:

ُ ‫ر‬ُ ِ‫ﺔ‬َ‫ﻜ‬ِ‫ﻼﺋ‬َ َ‫ﻤ‬ْ‫ﻦ اﻟ‬ َ ِ‫ﻣ‬َ‫ﻼ و‬ً ‫ﺳ‬ َ ِ‫ﻲ ﻣ‬ِ‫ﻔ‬َ‫ﻄ‬ْ‫ﺼ‬َ‫ﻪ ﻳ‬ُ ‫اﻟﻠ‬ ِ‫ﺎس‬‫ﻦ اﻟﻨ‬ Allah selects messengers out of angels and man. Then He ta’ala says in ayah 77:

‫ﻢ‬ْ ‫ﺎﻛ‬َ‫ﺒ‬َ‫ﺘ‬ْ‫ اﺟ‬َ‫ﻮ‬ُ‫ﻫ‬ He has selected you (muslims). Both of these words carry the same English meaning of ‘selection’ or ‘to choose’, yet there is a profound difference between the two which shows the precise choice of these words. Istafaa’ is from the root saadfawow ( ‫ )ص ف و‬and it means to be chosen based on purity. When Allah ta’ala selects Messengers, He selects the purest of mankind. We learn this from our creed (aqeedah) that the Messengers are all pure. The Jews and Christians on the other hand did not keep this standard and in their books that they claim to be divine, there are references to these Messengers that are lewd and horrifying. When we hear anything horrendous, we automatically know it is wrong based on this ayah. We know it cannot be from the revelation because it questions the purity of the Messengers. Another meaning of istafaa’ is to make a choice that is purely your own, no explanation is needed for this choice and it is free from any agendas, pressures and dictates. This protects another aspect of the Messengers. At the time of the Prophet sal Allahu alayhi wa sallam, the Jews and the Quraysh denied the Messengership of the Prophet sal Allahu alayhi wa sallam just because he was not Jewish or not rich; they questioned the choice of Allah ta’ala. Allah’s Choice is BEYOND our question, and by using istafaa’ Allah ta’ala makes that clear. We cannot say the Messenger alayhi salaatu wa salaam was picked for X, Y or Z reasons–we should stop at: Allah chose Him. Ijtibaa’ on the other hand is from jeembaya ( ‫)ج ب ي‬, Ijtibaa’ ), Ijtibaa’ is to pick something for a purpose, an agenda, and based on qualifications. For example, this word is used to collect taxes, and when collecting taxes there is a purpose: to store the money in the treasury. Another example is when a recruiter hires an employee: he chooses based on the qualifications of the employee. There is a reason for ijtibaa’. ijtibaa’. Everyone who has the priviledge of saying la ilaaha il Allah has been selected. Allah ta’ala did not just select us, but there is a reason, something that He ta’ala sees in us that He sees us as qualified for this task and the mission of this ummah. The vast majority of the people on this earth were not chosen; yet we make up the small minority of those whom Allah ta’ala selected. This shows great honor, but at the same time: great responsibility. SubhanAllah. These two examples are from Suratul Hajj, and it connects with the last ayah of this surah which is an emotional roller coaster:

َ َ‫ﻌ‬َ‫ﺎ ﺟ‬َ‫ﻣ‬َ‫ﻢ و‬ْُ‫ﺎﻛ‬َ‫ﺒ‬َ‫ﺘ‬ْ‫ اﺟ‬َ‫ﻮ‬ُ‫ ﻫ‬ِ‫ه‬ِ‫ﺎد‬َ‫ﻬ‬ِ‫ ﺟ‬‫ﻖ‬َ‫ ﺣ‬ِ‫ﻪ‬‫ﻲ اﻟﻠ‬ِ‫وا ﻓ‬ُ‫ﺪ‬ِ‫ﺎﻫ‬َ‫ﺟ‬َ‫و‬ ‫ﻢ‬ُُ‫ﺎﻛ‬‫ﺳﻤ‬ َ َ‫ﻮ‬ُ‫ﻢ ﻫ‬َ ‫ﻴ‬ِ‫ﺮاﻫ‬َْ‫ﺑ‬َِ‫ﻢ إ‬ْُ‫ﻴﻜ‬ِ‫ﺑ‬َ‫ﺔ أ‬َ ‫ﻠ‬ِ‫ج ﻣ‬ٍ ‫ﺮ‬َ َ‫ﻦ ﺣ‬ ْ ِ‫ﻦ ﻣ‬ ِ ‫ﻳ‬‫ﻲ اﻟﺪ‬ِ‫ﻢ ﻓ‬ْُ‫ﻜ‬ْ‫ﻴ‬َ‫ﻠ‬َ‫ﻞ ﻋ‬ ُ ‫ﻮا‬ُ‫ﻮﻧ‬ُ‫ﻜ‬َ‫ﺗ‬َ‫ﻢ و‬ْُ‫ﻜ‬ْ‫ﻴ‬َ‫ﻠ‬َ‫ا ﻋ‬ً‫ﻴﺪ‬ِ‫ﺷﻬ‬ َ ‫ل‬ ُ ‫ﺳﻮ‬ ُ ْ‫ﺒ‬َ‫ﻦ ﻗ‬ ‫ﻮا‬ُ‫آﺗ‬َ‫ و‬َ‫ﻼة‬َ ‫ﻮا اﻟﺼ‬ُ‫ﻴﻤ‬ِ‫ﺄﻗ‬َ‫ ﻓ‬ِ‫ﺎس‬‫ﻰ اﻟﻨ‬َ‫ﻠ‬َ‫ ﻋ‬َ‫اء‬َ‫ﺪ‬َ‫ﺷﻬ‬ َ ‫ﻮ‬ُ‫ﻜ‬َ‫ﻴ‬ِ‫ا ﻟ‬َ‫ذ‬ٰ‫ـ‬َ‫ﻲ ﻫ‬ِ‫ﻓ‬َ‫ﻞ و‬ ُ ‫ﺮ‬‫ن اﻟ‬ ْ ُ‫ﻤ‬ْ‫اﻟ‬ ْ ِ‫ﻦ ﻣ‬ َ ‫ﻴ‬ِ‫ﻤ‬ِ‫ﺴﻠ‬ ‫ﺮ‬ُ ‫ﻴ‬ِ‫ﺼ‬‫ﻢ اﻟﻨ‬َ ْ‫ﻌ‬ِ‫ﻧ‬َ‫ و‬ٰ‫ﻰ‬َ‫ﻟ‬ْ‫ﻮ‬َ‫ﻤ‬ْ‫ﻢ اﻟ‬َ ْ‫ﻌ‬ِ‫ﻨ‬َ‫ﻢ ﻓ‬ْُ‫ﻻﻛ‬َْ‫ﻮ‬َ‫ ﻣ‬َ‫ﻮ‬ُ‫ ﻫ‬ِ‫ﻪ‬‫ﺎﻟﻠ‬ِ‫ﻮا ﺑ‬ُ‫ﻤ‬ِ‫ﺼ‬َ‫ﺘ‬ْ‫اﻋ‬َ‫ و‬َ‫ﺎة‬َ‫ﺰﻛ‬‫اﻟ‬ 

ۚ





ۚ



ۚ



ۚ

ۖ

(I did not translate this ayah for a reason) In a previous ayah, ayah 74, Allah ta’ala said: ِ‫ه‬ِ‫ر‬ْ‫ﺪ‬َ‫ ﻗ‬‫ﻖ‬َ‫ﻪ ﺣ‬ َ ‫روا اﻟﻠ‬ُَ‫ﺪ‬َ‫ﺎ ﻗ‬َ‫ ﻣ‬they did not make a just estimate of Allah as He deserves. The ayah above begins with an impossible goal: ِ‫ه‬ِ‫ﺎد‬َ‫ﻬ‬ِ‫ ﺟ‬‫ﻖ‬َ‫ ﺣ‬ِ‫ﻪ‬‫ﻲ اﻟﻠ‬ِ‫وا ﻓ‬ُ‫ﺪ‬ِ‫ﺎﻫ‬َ‫ ﺟ‬to struggle before Allah as much as He deserves. SubhanAllah! Can we ever thank Allah as He deserves? Can we ever pray to Allah as He deserves? Can we ever fear Allah as He deserves? The first thing we think of when reading this statement is that we cannot do it! It’s too difficult!

But directly after this statement, Allah azza wa jal says: ‫ﻢ‬ ْ ‫ﺎﻛ‬َ‫ﺒ‬َ‫ﺘ‬ْ‫ اﺟ‬َ‫ﻮ‬ُ‫ﻫ‬ He selected you. Allah azza wa jal sees it in us to carry this task.

َ َ‫ﻌ‬َ‫ﺎ ﺟ‬َ‫ﻣ‬َ‫و‬ He did not place in this deen for you any Furthermore He says: ‫ج‬ ْ ِ‫ﻦ ﻣ‬ ِ ‫ﻳ‬‫ﻲ اﻟﺪ‬ِ‫ﻢ ﻓ‬ْُ‫ﻜ‬ْ‫ﻴ‬َ‫ﻠ‬َ‫ﻞ ﻋ‬ ٍ ‫ﺮ‬َ َ‫ﻦ ﺣ‬ constriction. constriction. Our deen is not that hard. َ

Then He reminds us that we are the continuation of a legacy before us: ‫ﻢ‬ َ ‫ﻴ‬ِ‫ﺮاﻫ‬َْ‫ﺑ‬ِ‫ﻢ إ‬ْُ‫ﻴﻜ‬ِ‫ﺔ أﺑ‬َ ‫ﻠ‬ِ‫ ﻣ‬the religion of your father Ibrahim (alayhi salaam). Ibrahim alayhi salaam struggled so much in his life: he was thrown into the fire, sought to slaughter his beloved son, leaving his wife and child in the desert. Imagine if we were late in coming home, and our phones were off and we could not be reached, what happens to our mothers? And if we are mothers, what do we think? Imagine those thoughts, and now imagine how Ibrahim alayhi salaam felt: leaving his child and wife in a barren desert, a certain death! The last thing we think of about his life alayhi salaam is that it was easy, yet Allah ta’ala says that there is no haraj (hardship) in this deen. What is the lesson here? If Allah ta’ala can make jumping into the fire easy for Ibrahim, if He can substitute a ram in place of his son, if He can send a river in the middle of the desert for his family…then what do you have that is so hard? There is no comparison. Then Allah ta’ala reminds us that:‫ﻦ‬ ْ ُ‫ﻤ‬ْ‫ﻢ اﻟ‬ُُ‫ﺎﻛ‬‫ﺳﻤ‬ َ َ‫ﻮ‬ُ‫ﻫ‬ He is the one who named you “Muslims”, there is a َ ‫ﻴ‬ِ‫ﻤ‬ِ‫ﺴﻠ‬ difference of opinion if the “he” in this ayah is Allah ta’ala or Ibrahim alayhi salaam. In Suratul Baqarah, Allah states that Ibrahim made the duaa while building the Ka’bah and said “ummatan Muslimatan.” If this ayah means that Allah named us Muslims, then we should be in trust to Allah that He chose us and named us.

ُ ْ‫ﺒ‬َ‫ﻦ ﻗ‬ We were Muslims: ‫ا‬َ‫ذ‬ٰ‫ـ‬َ‫ﻲ ﻫ‬ِ‫ﻓ‬َ‫ﻞ و‬ now . ْ ِ‫ ﻣ‬before (the Prophet sal Allahu alayhi wa sallam), and now. How do you feel now? Encouraged, right? But Allah ta’ala reminds us again:

َ ‫ل‬ ُ ‫ﺳﻮ‬ ‫ﻢ‬ْُ‫ﻜ‬ْ‫ﻴ‬َ‫ﻠ‬َ‫ا ﻋ‬ً‫ﻴﺪ‬ِ‫ﺷﻬ‬ َ ‫ﻮ‬ُ‫ﻜ‬َ‫ﻴ‬ِ‫ ﻟ‬so that the Messenger is a witness against you. Allah ta’ala says ‫ﻢ‬ْُ‫ﻜ‬ْ‫ﻴ‬َ‫ﻠ‬َ‫ﻋ‬, ‘alaa ُ ‫ﺮ‬ ‫ن اﻟ‬

here means against. If the Messenger alayhi salaam is a witness against us, then that means we have a mission to complete. Just because of the qualification, doesn’t mean we will do the job. Allah ta’ala is reminding us here, if we do not fulfill our mission then our Messenger will be the one complaining to Allah azza wa jal!

ُ ‫ﻮا‬ُ‫ﻮﻧ‬ُ‫ﻜ‬َ‫ﺗ‬َ‫ و‬and that you all are witnesses against mankind. Furthermore, ِ‫ﺎس‬‫ﻰ اﻟﻨ‬َ‫ﻠ‬َ‫ ﻋ‬َ‫اء‬َ‫ﺪ‬َ‫ﺷﻬ‬ mankind. Not only is the Messenger alayhi salaatu wa salaam a witness against us; we will also be a proof and witness against humanity, if we fulfilled our mission or not. SubhanAllah, on one side it is the Messenger sal Allahu alayhi wa sallam complaining and on the other side it’s humanity! Now we realize the magnitude of our mission, but before you become uneasy, Allah ta’ala consoles us again:

َ‫ﺎة‬َ‫ﺰﻛ‬ ‫ﻮا اﻟ‬ُ‫آﺗ‬َ‫ و‬َ‫ﻼة‬َ ‫ﻮا اﻟﺼ‬ُ‫ﻴﻤ‬ِ‫ﻗ‬َ‫ﺄ‬َ‫ ﻓ‬then perfectly establish the prayer and give zakah. Salah is the therapy and reinforcement for the Muslim, and through giving zakah, Allah ta’ala ensures our purification. And if you want to pray and give zakah properly: ِ‫ﻪ‬‫ﺎﻟﻠ‬ِ‫ﻮا ﺑ‬ُ‫ﻤ‬ِ‫ﺼ‬َ‫ﺘ‬ْ‫اﻋ‬َ‫ و‬and hold fast to Allah. Allah. Hold fast to the rope of Allah,

the Qur’an. Then Allah ta’ala says at the end of this ayah: Mawlaa. Not only is a Mawlaa a friend, but a Mawlaa is the ONLY ONE who can ‫ﻢ‬ْُ‫ﻻﻛ‬َْ‫ﻮ‬َ‫ ﻣ‬َ‫ﻮ‬ُ‫ﻫ‬ He is your Mawlaa. protect you. When you embark on this hard journey, this great mission, He is the One who will help you.

‫ﺮ‬ُ ‫ﻴ‬ِ‫ﺼ‬‫ﻢ اﻟﻨ‬َ ْ‫ﻌ‬ِ‫ﻧ‬َ‫ و‬ٰ‫ﻰ‬َ‫ﻟ‬ْ‫ﻮ‬َ‫ﻤ‬ْ‫ﻢ اﻟ‬َ ْ‫ﻌ‬ِ‫ﻨ‬َ‫ ﻓ‬and how awesome a Mawlaa, and how awesome a Helper. SubhanAllahil A’dheem. O Allah we ask you to grant us istqaamah and to make us bearers of Your deen, and to grant us success as callers. Ameen. Be the first to like this post.

from → Arabic Arabic,, Awesomeness Awesomeness,, Bayyinah Gems, Gems, Gems Gems,, Good Things, Things, Qur'an ← Session Four: Syntax in the Qur’an Al Quddoos – Absolutely Pure → 5 Comments leave one →

1. hiddensouls permalink October 16, 2008 10:54 pm SubhanAllah, reading all these true arabic gems makes me feel like I know absolutely no arabic and I’m an arab myself…it’s just so beautiful…jazakillahu khairan for taking the time to type up this gold…

2. Amatullah permalink permalink* * October 22, 2008 10:39 am wa iyyaki ukhtee, May Allah ta’ala make us companions of the Qur’an, Ameen!

3. baitussyifaonline permalink January 19, 2010 7:37 pm Assalamualaikum ya ukhti.. I’ve recently been guided by Allah to stumble upon Bro Nouman’s videos on Youtube..and after a few days of listening to his lectures i was guided again to stumble upon your blog..

I find the Quranic Gems so inspiring and would like to spread this beautiful knowledge of ilmu i’jaazul Quran to the ‘Malay World’.. Would it be OK if i translated your postings of Quranic Gems and post them on my blog? Many thanks, Baitussyifa’

4. Amatullah permalink permalink* * January 20, 2010 1:24 am wa alaykum salam wa rahmatullahi wa barakatuhu, subhanAllah, may Allah continue to guide you on His Path! I know what you mean about discovering the gems of the Qur’an. Please please please feel free to translate or use anything you like from this blog (my current one is: http://www.tayyibaat.com), http://www.tayyibaat.com ), you do not need to ask for permission May Allah reward you greatly!


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Session Six: The Miraculous Ayah October 19, 2008 tags: Arabic Arabic,, Bayyinah Bayyinah,, Gems Gems,, nouman khan by Amatullah Bismillah walhamdulillah, May Allah ta’ala make us companions of the Qur’an. Ameen. I’ve been realizing how true the statement “the more you learn, the less you know” is. SubhanAllah as many Qur’an classes you or myself have taken, the bottom line is that we can never finish studying the Qur’an; there is always something to learn. On Wednesday night we learned about the Miraculous Ayah, Qur’anic gem # six: The word “ayah” (‫ )آﻳﺔ‬is commonly translated as “verse” in English, yet this definition is not proper because it does not capture the true meaning of Ayah. When you mention “verse” to an English speaking person, it reminds them of three things: the Bible, poetry or a song. The problem is that the Qur’an denies being similar to any of these things, so “verse” does not give the correct connotation of “ayah”. Another definition of ayah is “sentence”, yet an ayah is not a sentence. For example, the first three ayaat

(plural of ayah) from Faatihah are a sentence, but three separate ayaat. Also, ayatad dayn is one page long, yet it’s only one ayah. Multiple ayaat can make one sentence, and one ayah could be a paragraph. The best translation (according to brother Nouman) is: a miraculous sign. sign. One example from the Qur’an how ayah cannot be translated in from Surah Fath (48).

‫ﻤﺎ‬ً ‫ﻴ‬ِ‫ﻠ‬َ‫ ﻋ‬‫ُﻪ‬‫ن اﻟﻠ‬َ ‫ﺎ‬َ‫ﻛ‬َ‫ و‬ِ‫ْرض‬ ‫ﻷ‬َْ ‫ا‬َ‫ت و‬ ِ ‫ا‬َ‫ﻤﺎو‬َ ‫ﺴ‬  ‫ اﻟ‬ُ‫ﻮد‬ُ‫ﺟﻨ‬ُ ِ‫ﻪ‬‫ﻠ‬ِ‫ﻟ‬َ‫ﻢ و‬ْ ِ‫ﻬ‬ِ‫ﻤﺎﻧ‬َ ‫ﻳ‬ِ‫ إ‬َ‫ﻣﻊ‬َ ‫ﺎ‬ً‫ﻤﺎﻧ‬َ ‫ﻳ‬ِ‫وا إ‬ُ‫اد‬َ‫ﺰد‬ْَ‫ﻴ‬ِ‫ﻦ ﻟ‬َ ‫ﻴ‬ِ‫ﻣﻨ‬ِْ‫ﻤﺆ‬ُ ْ‫ب اﻟ‬  ‫ل اﻟ‬َ ‫ﺰ‬َْ‫ﻧ‬َ‫ي أ‬ِ‫ﺬ‬‫ اﻟ‬َ‫ﻮ‬ُ‫ﻫ‬ ِ ‫ﻮ‬ُ‫ﻠ‬ُ‫ﻲ ﻗ‬ِ‫ ﻓ‬‫ َﺔ‬َ‫ﻴﻨ‬ِ‫ﺴﻜ‬ ‫ﻤﺎ‬ً ‫ﻴ‬ِ‫ﺣﻜ‬َ 



ۚ

ۗ

“He it is Who sent down AsSakinah (calmness and tranquility) into the hearts of the believers, that they may grow more in Faith (emaan) along with their (present) Faith. And to Allah belong the soldiers of the heavens and the earth, and Allah is Ever AllKnower, AllWise.” (48:4) This surah was revealed after the Treaty of Hudaibiyyah (article here here), ), a treaty that was enacted between the Muslims of Madinah and the Quraysh when the Muslims traveled with the intention to perform ‘umrah. Allah azza wa jal says that He sent down Sakinah (tranquility) into the hearts of the believers. Why? So that they put their trust in Allah ta’ala even though they cannot make ‘umrah, there is good in it.

َ

He says in the above ayah: ِ‫رض‬ْ‫ﻷ‬ْ ‫ا‬َ‫ت و‬ ِ ‫ا‬َ‫ﻤﺎو‬َ ‫ﺴ‬  ‫ اﻟ‬ُ‫ﻮد‬ُ‫ﺟﻨ‬ُ ِ‫ﻪ‬‫ﻠ‬ِ‫ﻟ‬َ‫ و‬and to Allah belongs the soldiers of the heavens and the earth. earth. This statement appears twice when Allah ta’ala mentions the believers in ayah four, and in ayah seven, after He mentions the hypocrites. In ayah six, Allah ta’ala mention the hypocrites and their punishment:

ْ ‫ﻤ‬ُ ْ‫اﻟ‬َ‫ﻦ و‬ ْ ‫ﻤ‬ُ ْ‫اﻟ‬َ‫ت و‬ َ ‫ﻀ‬ ِ َ‫ﻏ‬َ‫ و‬ِ‫ء‬ْ‫ﺴﻮ‬ ِ ‫ﺎ‬َ‫ﻛ‬ِ‫ﺸﺮ‬ ِ ‫ﻘﺎ‬َِ‫ﺎﻓ‬َ‫ﻤﻨ‬ُ ْ‫اﻟ‬َ‫ﻦ و‬ َ ‫ﺬ‬َ‫ﻌ‬ُ‫ﻳ‬َ‫و‬ ‫ُﻪ‬‫ﺐ اﻟﻠ‬  ‫ اﻟ‬ُ‫ﺮة‬َِ‫اﺋ‬َ‫ﻢ د‬ْ ِ‫ﻬ‬ْ‫ﻴ‬ََ‫ﻠ‬َ‫ ﻋ‬ِ‫ء‬ْ‫ﺴﻮ‬  ‫ﻦ اﻟ‬ َ‫ ﻇ‬ِ‫ﻪ‬‫ﺎﻟﻠ‬ِ‫ﻦ ﺑ‬َ ‫ﻴ‬‫ﺎﻧ‬‫ت اﻟﻈ‬ َ ‫ﻴ‬ِ‫ﻛ‬ِ‫ﺸﺮ‬ َ ‫ﻘﻴ‬ِِ‫ﺎﻓ‬َ‫ﻤﻨ‬ُْ‫ب اﻟ‬ ‫ﺮا‬ً‫ﺼﻴ‬ ِ ‫ﻣ‬َ ‫ت‬ ْ َ‫ﺳﺎء‬ َ َ‫ﻢ و‬َ‫ﻨ‬َ‫ﺟﻬ‬َ ‫ﻢ‬ْ ُ‫ﻬ‬َ‫ ﻟ‬‫ﺪ‬َ‫أﻋ‬َ‫ﻢ و‬ْ ُ‫ﻬ‬َ‫ﻨ‬َ‫ﻌ‬َ‫ﻟ‬َ‫ﻢ و‬ْ ِ‫ﻬ‬ْ‫ﻴ‬َ‫ﻠ‬َ‫ﻋ‬ 



ۖ



ۚ

ۖ

“And that He may punish the Munafiqoon (hypocrites), men and women, and also the Mushrikoon men and women, who think evil thoughts about Allah, for them is a disgraceful torment, and the Anger of Allah is upon them, and He has cursed them and prepared Hell for them, and worst indeed is that destination.” (48:6) Take a deeper look at this arrangement: When Allah ta’ala mentions the believers, He mentions in the SAME ayah that He owns the soldiers of the heavens and the earth…because the believers belong to the armies of Allah! Yet when Allah ta’ala describes the hypocrites, He mentions that He owns the soldiers of the heavens and the earth in the next ayah. Allah ta’ala SEPARATES them by separating the ayah. They do not belong in the armies of Allah, yet they claim to be amongst the believers. At the end of ayah 4, Allah says He is: ‫ﻤﺎ‬ Wise, and in ayah 7 He says He is: ً ‫ﻴ‬ِ‫ﺣﻜ‬َ ‫ﻤﺎ‬ً ‫ﻴ‬ِ‫ﻠ‬َ‫ ﻋ‬All Knowing, All Wise, Wise. ‘Aleema appears with the believers, and ‘Azeeza appears with the ‫ﻤﺎ‬ً ‫ﻴ‬ِ‫ﺣﻜ‬َ ‫ﺰا‬ً ‫ﻳ‬ِ‫ﺰ‬َ‫ﻋ‬ All Mighty, All Wise. hypocrites. ‘Aleeman is mentioned with the believers because the believers were in a frustrating position with this Treaty and having been stopped from performing ‘umrah, yet the only one who knew it was a victory was Allah azza wa jal. He gave the believers tranquility because He is Hakeem–All Wise. Out of His Ultimate

Wisdom, He knew this situation was good for them, whether they knew it or not. ‘Azeezan is mentioned with the hypocrites because they did not go with the believers to perform ‘umrah. Reason being that they did not want to encounter the mushriks for the second time–after they surrounded Madinah during the Battle of Ahzaab (or Khandaq/ditch) for weeks a few months prior. This battle was the only time that the soldiers of the opposing side were more in number than the actual inhabitants of the city! Allah azza wa jal gave victory to the believers; Allah ta’ala sent a wind (mentioned in 33:9) to help them. The hypocrites hypo crites did not travel with the believers after after the Prophet sal Allahu alayhi wa sallam received the dream to go for ‘umrah because they thought this meeting was too early, having just met the mushriks at Ahzaab–they saw it as going straight into the mouth of the wolf and that the believers would be killed. They thought:

‫ا‬ً‫ﺪ‬َ‫ﺑ‬َ‫ﻢ أ‬ْ ِ‫ﻴﻬ‬ِ‫ﻠ‬ْ‫ﻫ‬َ‫ أ‬‫ﻰ‬ َ ِ‫ﻘﻠ‬َْ‫ﻨ‬َ‫ﻦ ﻳ‬ْ َ‫ن ﻟ‬ْ َ‫أ‬ ُ ‫ﺮ‬‫ﺐ اﻟ‬ ٰ َ‫ﻟ‬ِ‫ن إ‬َ ‫ﻮ‬ُ‫ﻣﻨ‬ِ ْ‫ﻤﺆ‬ُْ‫اﻟ‬َ‫ل و‬ُ ‫ﺳﻮ‬ “that the Messenger and the believers would never return to their families” (48:12) So what did they do? They began planning who would take authority of Madinah, but Allah ta’ala is ‘Azeez: Authority belongs َ ِ‫ﻟ‬َ‫ﻦ ٰذ‬ to Him. They had confidence in their authority, as Allah says: ‫ﻢ‬ ْُ‫ﻜ‬ِ‫ﻮﺑ‬ُ‫ﻠ‬ُ‫ﻲ ﻗ‬ِ‫ﻚ ﻓ‬ َ ‫زﻳ‬ُَ‫“ و‬and that was made fairseeming in their hearts” (48:12) The only reason that Allah ta’ala hasn’t shown them His Authority is because He is Hakeem: it is all part of a plan that He Knows. May Allah ta’ala make us among the true believers, Ameen! Be the first to like this post.

from → Arabic Arabic,, Awesomeness Awesomeness,, Bayyinah Gems, Gems, Gems Gems,, Qur'an ← Al Quddoos – Absolutely Pure Session Seven: Bonds of Brotherhood → 18 Comments leave one →

1. serendipitouslife permalink October 20, 2008 7:22 am JazakAllahkhair. You are absolutely right! We probably taste just the drop of the wisdom & miracle found in the study of Quran. I didn’t fully comprehend this one. So i checked from my mushaf & then alhumdullilah, your example became clear.

2. serendipitouslife permalink October 20, 2008 8:45 am

SubhanaAllah, just one hour after reading this example, i subconsciously noticed another similar example when i read the Quran today. The example i found: Surah Baqarah: 200,201 & 202.

‫ﻖ‬ َ ‫ﻤ‬ِ َ‫ﻓ‬ ٍ ‫ـ‬َ‫ﺧﻠ‬َ ‫ﻦ‬ْ ‫ﻣ‬ِ ِ‫ﺮة‬َ‫ﺧ‬ِ‫ﻰ اﻻ‬ِ‫ ﻓ‬‫ُﻪ‬َ‫ﻣﺎ ﻟ‬َ َ‫ﺎ و‬َ‫ﻴ‬ْ‫ﻧ‬‫ﻰ اﻟﺪ‬ِ‫ﺎ ﻓ‬َ‫ﻨ‬ِ‫اﺗ‬َ‫ﺂ ء‬َ‫ﻨ‬‫رﺑ‬َ ‫ل‬ُ ‫ﻘﻮ‬ُَ‫ﻣﻦ ﻳ‬َ ِ‫ﺎس‬‫ﻦ اﻟﻨ‬ َ ‫ا‬َ‫ﺬ‬َ‫ﺎ ﻋ‬َ‫ﻨ‬ِ‫ﻗ‬َ‫ و‬‫ًﺔ‬َ‫ﺴﻨ‬ َ ‫ﺣ‬َ ِ‫ﺮة‬َ‫ﺧ‬ِ‫ﻲ اﻻ‬ِ‫ﻓ‬َ‫ و‬‫ ًﺔ‬َ‫ﺴﻨ‬ َ ‫ﺣ‬َ ‫ﺎ‬َ‫ﻴ‬ْ‫ﻧ‬‫ﻰ اﻟﺪ‬ِ‫ﺎ ﻓ‬َ‫ﻨ‬ِ‫اﺗ‬َ‫ﺂ ء‬َ‫ﻨ‬‫رﺑ‬َ ‫ل‬ُ ‫ﻘﻮ‬ُَ‫ﻣﻦ ﻳ‬ ‫ﻢ‬ُ‫ﻬ‬ْ‫ﻣﻨ‬ِ ِ‫و‬ ِ‫ﺎر‬‫ب اﻟﻨ‬ َ ِ‫ـﺌ‬َ‫وﻟ‬ُ‫أ‬ ‫ب‬ ٌ ‫ﺼﻴ‬ ِ َ‫ﻢ ﻧ‬ْ ُ‫ﻬ‬َ‫ﻚ ﻟ‬ َ ‫ﺤ‬ِ ْ‫ اﻟ‬ُ‫ﻳﻊ‬ِ‫ﺳﺮ‬ َ ‫ُﻪ‬‫اﻟﻠ‬َ‫ و‬ْ‫ﻮا‬ُ‫ﺴﺒ‬ َ َ‫ﻤﺎ ﻛ‬ ‫ﻣ‬ ‫ﺐ‬ ِ ‫ﺴﺎ‬ The recompense of those who ask for khair of the dunya only, is immediately mentioned within the same ayah. Whereas, the reward of those who ask for khair of dunya & aakhirah (& protection from Fire) is mentioned in a separate ayah. Can you see the wisdom & reason for this? Its amazing!

3. Amatullah permalink permalink* * October 20, 2008 9:53 am wa iyyaki! Yes it’s hard to explain these examples without speaking, but alhamdulillah i’m glad you were able to understand it. MashaAllah that’s a good example ukhtee, I never noticed that! SubhanAllah. So I remember covering these ayaat in class, I think that when Allah ta’ala mentions those who ask for khayr in this dunya, He mentions it in the same ayah–to show the quick answer..they want the dunya, then they have no portion of the hereafter. subhanAllah, Allah doesn’t even say that they will receive the dunya but rather shows that they have lost out on the aakhirah because they gave priority to the dunya. He says ta’ala they have no ‘khalaaq’, and khalaaq means a portion or share which is given to someone because of his good character. But for those who ask for both, subhanAllah Allah ta’ala gives them exclusion by saying “ulaaika” “Those!”, because this is an ism ishaarah ba’eed, pointing to something far. Allah is honoring them and showing that ONLY those people, exclusively, will get both the dunya and aakhirah. Also if you notice, Allah ta’ala used “kasaboo” (they earned) and not “amiloo” (they did/worked), because kasaba means to earn something with your hands, through hard work and labor, to earn something…so these people not only ask for the dunya and aakhirah, they WORK for it. This is true tawakkul. These verses are in the part of Baqarah that is talking about hajj, and these two ayaat are referring to those hu a and what duaas the make. When we make make duaa we are focused on what we reall

want, so imagine someone making tawaf or at ‘arafat and they are asking for the dunya only! SubhanAllah! I’m sure there is more to this example but this is what I could gather from my extremely limited knowledge. I also wrote a short article a while ago about this duaa, you can read it here inshaAllah. and Allah knows best.

4. dailyreminders permalink October 20, 2008 2:39 pm Assalamu alaikum SubhanAllah!!! So much Knowledge and Wisdom. My head is spinning after this one. Indeed you sisters have surpassed us brothers by a long way. But Alhamdullilah!!! it means our next generation of Muslims will be the vanguards of Islam. InshaAllahu ta’ala. btw i envy (ghibtah) you sisters who have committed yourselves wholly to seeking the ilm of Allah and His Rasul(saw). I pray that Allah (swt) increases you all in Ilm and makes you righteous scholars on the straight path who will be a means of guidance for others. Ameen Please pray that Allah grants me ilmun Nafi’a also. Ameen wassalam

5. nuh permalink October 20, 2008 9:09 pm Assalamu ‘alikum Subhanallah! i also want to join ‘dailyreminders’ in his Du’a for you, and i just want to say that i really really envy you for going to learn from such a smart person as brother Nouman. may allah increase your wisdom, and inshallah you will keep on sharing with us the things you learn. Amin.

6. Amatullah permalink permalink* * October 20, 2008 10:52 pm wa alaykum assalam wa rahmatullahi wa barakatuhu, Alhamdulillah, may I just remind you all that the above notes are not from my own knowledge, rather they are from our teacher br Nouman hafidhahullah! Jazakum Allahu khayran for the kind words and duaas, May Allah ta’ala increase us all in beneficial knowledge and make us among the true successful believers, Ameen. Increase your reward by sharing these gems with others inshaAllah, for each person you share it with, you will get the reward inshaAllah! Hadeeth is: “Whoever guides anyone to goodness, his reward shall be the same as those who follow his guidance without lessening a bit of their reward.”

7. serendipitouslife permalink October 21, 2008 7:13 am Ameen to the above duas. Sis Amatullah, JazakAllahkhair for the detailed explanation. All of the syntax technicalities fit together to be in perfect harmony with the meanings & exegesis. SubhanaAllah! JazakAllahkhair for pointing to the dua link. I’ll check it out inshaAllah.

8. Amatullah permalink permalink* * October 31, 2008 11:27 am wa iyyaki ukhtee

May Allah ta’ala purify us to be carriers of His book. Ameen.

9. FearAllah permalink November 2, 2008 6:23 pm Wait I don’t quite understand what the above is an example of? You mentioned that ‘ayah’ cannot be translated as ‘verse’ or ‘sentence’ but rather a ‘miraculous sign’. I understand how the quoted verse is

miraculous but how is it not a sentence? Please explain! JazakiAllahu khayr

10. Amatullah permalink permalink* * November 2, 2008 6:32 pm The way our teacher explained it is that an ayah is NOT equivalent to the grammatical version of a sentence. For example, ayatal kursi is one AYAH but if we look at the English translation, it’s a few sentences. On the other hand, there are ayaat that are only two words such as: “faku raqabah” (literally: freeing a neck, but refers to freeing a slave) that would be considered a fragment (incomplete sentence) in English. Calling an ‘ayah’ a sentence would be constricting the real definition of an ayah, because ONE ayah can be a FEW sentences, and a FEW ayaat can be ONE sentence, and ONE ayah can be a whole paragraph! The point of this example was to show that there is no equivalent translation to ‘ayah’ (verse or sentence do not share the same qualities, nor they do hold the same weight). Also the above example may be a bit confusing if you’re not looking in the mushaf, so open up the mushaf and check it out inshaAllah. Allah ta’ala says that for Him are the soldiers of the heavens and the earth in the same ayah when He mentions that He sent down sakinah to the believers and increased their emaan. But when the statement repeats for the second time, it is a new ayah after mentioning the punishment of the hypocrites and polytheists, showing that they are not from the soldiers of Allah although they try and deceive the people they are believers. Please let me know if I have clarified clarified it for you

11. FearAllah permalink November 3, 2008 10:20 pm Yes, that helped jazakiAllahu khayr

12. Amatullah permalink permalink* * November 4, 2008 10:58 am wa iyyaki

wa Allahu ta’ala a’lam.

13. coolguymuslim permalink November 7, 2008 2:40 am Assalamu Alaikum, Subhan’Allah, this is a beautiful gem!

14. abu emaan permalink January 8, 2009 7:43 am Sister Amatullah ,if you dont mind me asking; Which institute are you studying in?

15. Amatullah permalink permalink* * January 8, 2009 11:00 am Abu Emaan: Alhamdulillah we just completed the tafseer of the Qur’an at AlHuda Institute. I’m also studying with br Nouman from Bayyinah. Other than that, AlMaghrib Institute : ) Alhamdulillah, I try and learn from wherever I can.

16. abu emaan permalink January 10, 2009 11:54 pm MashAllah may Allah continue you in your good efforts and place ikhlaas with in your heart, and seal your place among the inhabitants of paradise.

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Names of Allah Session Four: Syntax in the Qur'an As Salaam The Perfection and Giver of Peace Session One: Mercy and Forgiveness Know your Dhikr

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Session Seven: Bonds of Brotherhood October 21, 2008 tags: Arabic Arabic,, Bayyinah Bayyinah,, Gems Gems,, nouman khan, khan, Qur'an by Amatullah Bismillah walhamdulillah, we received another double gem session last night, but since they are different topics inshaAllah I will post them separately. So here is Qur’anic gem # seven: In surah Shu’ara (26), Allah ta’ala mentions the stories of many Prophets, and He says:

‫ح‬ٌ ‫ﻮ‬ُ‫ﻢ ﻧ‬ْ ُ‫ﺧﻮﻫ‬ُ َ‫ﻢ أ‬ْ ُ‫ﻬ‬َ‫ل ﻟ‬َ ‫ﺎ‬َ‫ ﻗ‬ْ‫ذ‬ِ‫إ‬ When their brother Nuh (alayhi salaam) said to them, and this format repeats for Saalih, Lut and Hud (alayhum assalaam). Whenever a nation is mentioned, Allah says “ ‫ﻢ‬ ْ ُ‫ﺧﻮﻫ‬ُ َ‫ ”أ‬their brother about the Prophet.

However, when Allah ta’ala mentions Shu’ayb alayhi salaam, He says:

ُ ‫ﻢ‬ْ ُ‫ﻬ‬َ‫ل ﻟ‬َ ‫ﺎ‬َ‫ ﻗ‬ْ‫ذ‬ِ‫إ‬ ‫ﺐ‬ ٌ ْ‫ﻴ‬َ‫ﺷﻌ‬ When Shu’ayb (alayhi salaam) said to them . (26:177) Why do the other Prophets receive “their brother”, and Shu’ayb (alayhi salaam) does not? We even see in another surah, Allah says:

ُ ‫ﻢ‬ْ ُ‫ﺧﺎﻫ‬َ َ‫ﻦ أ‬َ َ‫ﻳ‬ْ‫ﻣﺪ‬َ ‫ﻰ‬ ‫ﺎ‬ً‫ﺒ‬ْ‫ﻴ‬َ‫ﺷﻌ‬ ٰ َ‫ﻟ‬ِ‫إ‬َ‫و‬ And to Madyan, their brother Shu’ayb (7:85). Allah mentions ‘their brother’ in this ayah.

To understand this, we need to look at the city of Madyan itself. There are two names of Madyan in the Qur’an: the first one is Madyan and the second one is Ashaabul Aykah (companions of the tree). Aykah refers to a giant tree that they used to worship. So, when it comes to location, the city is referred to as Madyan. When it comes to the people, the city is referred to as Ashaabul Aykah. How does Allah ta’ala refer to them in Surah Shu’ara, where “their brother” is not mentioned? He says:

‫ﻦ‬ ُ ‫ﺤﺎ‬َ ‫ﺻ‬ َ ‫ﺬ‬َ‫ﻛ‬ َ ‫ﺮ‬ْ ‫ﻤ‬ُ ْ‫ اﻟ‬ِ‫ﺔ‬َ‫ﻜ‬ْ‫ﻷﻳ‬َْ ‫ب ا‬ َ ‫ﻴ‬ِ‫ﺳﻠ‬ ْ َ‫ب أ‬ Ashaabul Aykah denied the messengers. (26:176)

َ

When Allah ta’ala mentions the location (such as 7:85), He ta’ala says ‫ﻢ‬ ْ ُ‫ﺧﺎﻫ‬َ ‫ أ‬their brother. When it comes  َ to their religious identity, Allah ta’ala does not say “‫ﻢ‬ ْ ُ‫ﺧﺎﻫ‬َ ‫“أ‬, only Shu’ayb. When it comes to the location, Shu’ayb alayhi salaam is their brother. But when it comes to the religion, they are not brothers even though they have the same blood line, the same citizenship, the same identity and the same geographical location. The precision of the Qur’an, SubhanAllah! Be the first to like this post.

from → Arabic Arabic,, Awesomeness Awesomeness,, Bayyinah Gems, Gems, Gems Gems,, Qur'an Qur'an,, SubhanAllah ← Session Six: The Miraculous Ayah Qur’anic Oath: By the Fleeting Passage of Time! → 4 Comments leave one →

1. nuh permalink October 21, 2008 11:48 am Assalmu ‘Alikum Thank you for another great gem. it reminded me the story of Nuh (AS), but insted of bonds of brotherhood, it talks about the bonds of family.

When Allah Subhanahu Wata’ala promissed Nuh (AS) that he will save him and thouse who believe in him, he also told him “….and address Me no (further) on behalf of those who are in sin: for they are about to be overwhelmed (in the Flood)” [Quran 11:37] few Ayats layer, Nuh (AS) say to his son (‫ﻪ‬ ُَ‫ﻨ‬ْ‫ )اﺑ‬that he should join him in the Ark but the son refused and died. [Quran 11:4243] then Nuh (AS) address his lord and say

َ َ‫ﺪ‬ْ‫ﻋ‬َ‫ن و‬ ِ‫إ‬َ‫ﻲ و‬ِ‫ﻠ‬ْ‫ﻫ‬َ‫ﻦ أ‬ْ ‫ﻣ‬ِ ‫ﻲ‬ِ‫ﻨ‬ْ‫ن اﺑ‬ ِ‫ب إ‬ ‫ﻦ‬َ ‫ﻤﻴ‬ِِ‫ﺤﺎﻛ‬َ ْ‫ﻢ اﻟ‬ُَ‫ﺣﻜ‬ْ َ‫ﺖ أ‬  ‫ر‬َ ‫ل‬َ ‫ﻘﺎ‬َ َ‫ ﻓ‬‫ُﻪ‬‫رﺑ‬ ‫ح‬ٌ ‫ﻮ‬ُ‫ى ﻧ‬َ‫ﺎد‬َ‫ﻧ‬َ‫و‬ َ ‫ﻧ‬َ‫أ‬َ‫ و‬‫ﺤﻖ‬َ ْ‫ك اﻟ‬ “And Noah called upon his Lord, and said: O my Lord! surely my son is of my family! and Thy promise is true, and Thou art the justest of Judges!” [Quran 11:45] in other words, Nuh (AS) knows that the prommis of Allah is true, and he want to find out how come his son (as part of his family) didn’t saved. Allah Subhanahu Wa Ta’ala replay in the next Ayah

َ ِ‫ﻠ‬ْ‫ﻫ‬َ‫ﻦ أ‬ْ ‫ﻣ‬ِ َ‫ﺲ‬ْ‫ﻴ‬َ‫ ﻟ‬‫ُﻪ‬‫ﻧ‬ِ‫ح إ‬ُ ‫ﻮ‬ُ‫ﺎ ﻧ‬َ‫ل ﻳ‬َ ‫ﺎ‬َ‫ﻗ‬ ‫ﺢ‬ٍِ‫ﺻﺎﻟ‬ َ ‫ﺮ‬ُْ‫ﻴ‬َ‫ﻞ ﻏ‬ٌ ‫ﻤ‬َ َ‫ ﻋ‬‫ُﻪ‬‫ﻧ‬ِ‫ﻚ إ‬

“He said: O Noah! He is not of thy family: For his conduct is unrighteous…” so the son of Nuh (AS) maybe his Son (Ibnahu) but he will never be from his family (Ahlahu) Due to his disbelieve. and that is why he is among thouse people whom he can not adress Allah on thier behalf [11:37]. Subhanallah.

2. Amatullah permalink permalink* * October 21, 2008 11:23 pm wa alaykum assalam wa rahmatullah akhee Nuh, subhanAllah, a chilling example! Jazakum Allahu khayran for sharing.

3. mohammed yunus permalink March 31, 2009 5:24 pm Hello dear bretheren in faith you have been doing a very nice job I only pray that ALLAH subhanallahi wa ta ala should bless you aboundantly

sallam alaikum


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Session Seven pt 2: The Most Noble of Tasks October 24, 2008 tags: Arabic Arabic,, Bayyinah Bayyinah,, Gems Gems,, nouman khan, khan, Qur'an by Amatullah Bismillah walhamdulillah Allah ta’ala mentions this statement many times in the Qur’an:

ُ َ ِ‫ﻟ‬َ‫ن ذ‬  ِ‫إ‬ ِ‫ﻣﻮر‬ُ ‫ﻷ‬ْ ‫ا‬ِ‫ﺰم‬ْ َ‫ﻦ ﻋ‬ ْ ‫ﻣ‬ِ ‫ﻚ‬ Certainly that is from the noble tasks. tasks. When this statement occurs, it is always in reference to sabr (patience). However, when this statement appears in Surah Shoora (42), something different occurs that does not in all the other ayaat….Allah azza wa jal states:

ُ َ ِ‫ﻟ‬َٰ‫ن ذ‬ َ ‫ﻚ‬  ِ‫إ‬ ِ‫ﻣﻮر‬ُ ‫ﻷ‬ْ ‫ا‬ِ‫ﺰم‬ْ َ‫ﻦ ﻋ‬ ْ ‫ﻣ‬ِ ‫ل‬

Truly that is certainly from the noble tasks. (42:43) This ayah is a special case because there is an extra letter, a laam. This laam is for emphasis: certainly. But why does this ayah have more emphasis, but the rest of the similar ayaat do not? It is because there are two different types of patience (sabr) being referenced for these two ayaat. There are many types of sabr in this deen, but they all fall into two basic categories: 1. When something happens to you and you have the power to respond respond and take action (ie, (ie, revenge/retaliate). 2. When something something happens to to you and you do not have the power to respond. Here are some examples that display these two types of patience: Someone stealing your car (power to take action) vs. your car getting damaged in a storm. Getting food poisoning from a restaurant vs getting a cold on your own. Someone pushing you vs someone with a weapon pushing you. In situations when you cannot take take action, it is still a great thing to have patience. For example the sahaba in Makkah, they did not have the power to retaliate but Allah ta’ala still commanded them to have patience and He praised those who were patient. Also with the Battle of Uhud or Ahzaab, they did not have the power to retaliate but still had patience in their situation. Then the Conquest of Makkah occured, and those who overpowered the Sahaba before, those who kicked them out of their homes, those who tortured them and their families were right there–easily able to take revenge. Does THAT not require sabr? Which sabr is more difficult? It is the sabr that one practices when they have the ABILITY to take revenge and retaliate, but they do not! Allah ta’ala mentioned in the same ayah before that statement: ‫ﺮ‬ َ‫ﻔ‬َ َ‫ﻏ‬َ‫ﺮ و‬ََ‫ﺻﺒ‬ َ ‫ﻦ‬ ْ ‫ﻤ‬َ َ‫ﻟ‬َ‫“ و‬and for the one who has patience and forgives” This person could have had sabr, and retaliated BUT they had sabr and chose to forgive…so this ayah, the only time it occurs in the Qur’an, gets an extra laam.

ُ َ ِ‫ﻟ‬َٰ‫ن ذ‬  ِ‫ﺮ إ‬َ ‫ﻔ‬َ َ‫ﻏ‬َ‫ﺮ و‬ََ‫ﺻﺒ‬ ِ‫ﻣﻮر‬ُ ‫ﻷ‬ْ ‫ا‬ِ‫ﺰم‬ْ َ‫ﻦ ﻋ‬ ْ ‫ﻤ‬ِ َ‫ﻚ ﻟ‬ َ ‫ﻦ‬ ْ ‫ﻤ‬َ َ‫ﻟ‬َ‫و‬ “And surely, whosoever shows patience and forgives that would truly be from the noble tasks” (42:43) If you have the upper hand and you are in a position to retaliate and respond, but you chose to forgive–that is the harder sabr, and truly from the noble tasks. Be the first to like this post.

from → Arabic Arabic,, Bayyinah Gems, Gems, Gems Gems,, Qur'an ← Best Hosary Recitation EVER New Series: Jannah and Naar → 6 Comments leave one →

1. Mariam 3:36 permalink October 25, 2008 1:23 pm SubhanAllah, there is a brother (a father) from a country where they try to implement the Islamically prescribed punishment for killing. This father sent his son to college in the US, where the boy was murdered by several other boys who where also from the same country as the father and his son. The murderers were sent back to their home country for punishment and you know what the father did? He was heartbroken, but he forgave them and accepted the prescribed blood money instead. I’m not sure if this qualifies as sabr in one of the ways that you explained it above, but this father had the opportunity to retaliate or to forgive, and he chose to forgive…may Allah reward him, forgive him, and have mercy upon him and his son (and their whole family) Ameen. In situations like the one for this father (or like the ones you described with, “When something happens to you and you have the power to respond and take action (ie, revenge/retaliate). “), where the victim exercises sabr, I feel that the whole situation demonstrates that there is an ecouragement to exercise mercy inherint in Islam (waAllahu a’alem)–it kinda makes you feel really blessed and fortunate to be Muslim, may Allah make us of those who submit and practice Islam in a way that pleases Him. Ameen. Jazaaki Allah khayr Amatullah. May Allah make us all of the saabireen. Ameen.

2. Amatullah permalink permalink* * October 25, 2008 6:25 pm Ameen! wa iyyaki sis. SubhanAllah Em, that is an amazing example. May Allah ta’ala forgive the son and bless the father with success, Ameen. Alhamdulillah I totally see what you’re saying about mercy, the Prophet sal Allahu alayhi wa sallam himself was sent as a rahmah. Rahmah is apart of his sunnah. Jazaki Allahu khayran for sharing.

3. the middle road permalink January 15, 2009 4:32 am Assalamu alaikum

Jazakallahu khair for this. Just to add that if you look at the other ayat where this phrase appears without the ‘laam’, then they are referring to being patient against things over which one has no control.

ْ َ‫ﻦ أ‬ ‫ن‬ ْ ِ‫إ‬َ‫ﺮا و‬ً ‫ﻴ‬ِ‫ﺜ‬َ‫ى ﻛ‬ً‫ذ‬َ‫ﻮا أ‬ُ‫ﺮﻛ‬َ ‫ﺷ‬ َ ‫ﺎ‬َ‫ﺘ‬ِ‫ﻜ‬ْ‫ﻮا اﻟ‬ُ‫وﺗ‬ُ‫ﻦ أ‬ ِ ‫ﻔ‬ُْ‫ﻧ‬َ‫أ‬َ‫ﻢ و‬ْُ‫ﻜ‬ِ‫اﻟ‬َ‫ﻣﻮ‬ْ َ‫ﻲ أ‬ِ‫ن ﻓ‬  ُ‫ﻮ‬َ‫ﻠ‬ْ‫ﺒ‬ُ‫ﺘ‬َ‫ﻟ‬ ْ َ‫ﺘ‬َ‫ﻟ‬َ‫ﻢ و‬ْُ‫ﺴﻜ‬ َ ‫ﻳ‬ِ‫ﺬ‬‫ﻦ اﻟ‬ َ ‫ﻣ‬ِ َ‫ﻢ و‬ْُ‫ﻜ‬ِ‫ﻠ‬ْ‫ﺒ‬َ‫ﻦ ﻗ‬ ْ ‫ﻣ‬ِ ‫ب‬ َ ‫ﻳ‬ِ‫ﺬ‬‫ﻦ اﻟ‬ َ ‫ﻣ‬ِ ‫ﻦ‬  ُ‫ﻤﻌ‬َ ‫ﺴ‬ َ ِ‫ﻟ‬َ‫ن ذ‬  ِ‫ﺈ‬َ‫ﻘﻮا ﻓ‬ُ‫ﺘ‬َ‫ﺗ‬َ‫ﺮوا و‬ُِ‫ﺼﺒ‬ ِ‫ﻣﻮر‬ُ ‫اﻷ‬ِ‫ﺰم‬ْ َ‫ﻦ ﻋ‬ ْ ‫ﻣ‬ِ ‫ﻚ‬ ْ َ‫ﺗ‬ You shall be tried in your wealth and yourselves, and you shall hear much hurt from those who were given the Book before you, and from those who are idolaters. But if you are patient and cautious, surely, that is of the firm affairs. (‘Aal ‘Imran: 186)

َ َ َ‫ﻨ‬ُ‫ﺎ ﺑ‬َ‫ﻳ‬ َ ِ‫ﻟ‬َ‫ن ذ‬ َ َ‫ﺻﺎﺑ‬  ِ‫ﻚ إ‬ ِ ‫ﺮو‬ُْ‫ﻤﻌ‬َ ْ‫ﺎﻟ‬ِ‫ﺮ ﺑ‬ْ ‫ﻣ‬ُ ْ‫أ‬َ‫ و‬َ‫ﺼﻼة‬ ِ‫ﻣﻮر‬ُ ‫اﻷ‬ِ‫ﺰم‬ْ َ‫ﻦ ﻋ‬ ْ ‫ﻣ‬ِ ‫ﻚ‬ َ ‫ﻣﺎ أ‬َ ‫ﻰ‬َ‫ﻠ‬َ‫ﺮ ﻋ‬ْِ‫ﺻﺒ‬ ْ ‫ا‬َ‫ و‬ِ‫ﺮ‬َ‫ﻜ‬ْ‫ﻤﻨ‬ُ ْ‫ﻦ اﻟ‬  ‫ اﻟ‬ِ‫ﻢ‬ِ‫ﻲ أﻗ‬  ِ َ‫ ﻋ‬‫َﻪ‬ْ‫اﻧ‬َ‫ف و‬ My son, establish the prayer, order with honor but forbid dishonor, and bear patiently with whatever may fall upon you, indeed that is true constancy. (Luqman: 17)

4. DR.NAZIRUDDIN permalink February 23, 2011 7:34 am SABIR IS THE DOOR TO PARADISE ;KIBIR IS THE DOOR TO THE HELL

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Session Eight: Dialogue in the Qur’an October 27, 2008 tags: Arabic Arabic,, Bayyinah Gems, Gems, nouman khan, khan, Qur'an by Amatullah Bismillah walhamdulillah, One of the powerful means that the Qur’an spreads its teachings is by dialogue. In many surahs in the Qur’an, Allah ta’ala displays to us the conversations between people: Allah ta’ala and the Angels, Ibrahim alayhi salaam and his father, Musa alayhi salaam and Khidr, the two men of the garden (surah Kahf), and Musa alayhi salaam and Fir’awn. The beauty of these dialogues is that Allah azza wa jal could have told us what happened, but rather He chose to convey to us in the form of dialogue. One subcategory of dialogues in the Qur’an is the idea of transitions. In the Qur’an, Allah ta’ala displays transitions that help us as the audience visualize the scene. An amazing example of both dialogues and transitions in the Qur’an is from Surah Shu’ara (26), the story

of Musa alayhi salaam and Firawn.

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Allah azza wa jal says to Musa alayhi salaam, ‫ن‬ َ ‫ﻘﻮ‬ُ‫ﺘ‬َ‫ﻻ ﻳ‬َ‫ن أ‬َ ْ‫ﻮ‬َ‫ﺮﻋ‬ْِ‫م ﻓ‬َْ‫ﻮ‬َ‫ﻦ ﻗ‬َ ‫ﻤﻴ‬ِِ‫ﺎﻟ‬‫م اﻟﻈ‬َ ْ‫ﻘﻮ‬َْ‫ﺖ اﻟ‬ ِ ْ‫ن اﺋ‬ِ ‫“ أ‬go to the wrong doing people–the People of Firawn, will they not have taqwa?” (1011)

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He responded to Allah ta’ala, ‫ن‬  ‫ﺧﺎ‬َ ‫ﻲ أ‬‫ﻧ‬ِ‫“ إ‬O my Rabb, I am scared that they will belie me” (12) ِ ‫ﻮ‬ُ‫ﺑ‬‫ﺬ‬َ‫ﻜ‬ُ‫ن ﻳ‬ْ ‫فُأ‬ Musa alayhi salaam mentions another fear of his in the coming verses, that they will kill him for his crime, but the first fear he mentions is that they will belie him. He is more afraid that he will not fulfill the mission that Allah ta’ala gave Him, than of his own safety. Then he alayhi salaam expresses his shortcomings:

‫ن‬َ ‫رو‬ُ‫ﺎ‬َ‫ ﻫ‬‫ﻰ‬ ِ ‫ر‬ْَ‫ﺄ‬َ‫ﻲ ﻓ‬ِ‫ﺴﺎﻧ‬ ِ َ‫ﻳ‬َ‫و‬ َ ِ‫ ﻟ‬ُ‫ﻖ‬ِ‫ﻠ‬َ‫ﻄ‬ْ‫ﻨ‬َ‫ﻻ ﻳ‬ََ‫ي و‬ِ‫ر‬ْ‫ﺻﺪ‬ َ ُ‫ﻀﻴﻖ‬ ٰ َ‫ﻟ‬ِ‫ﻞ إ‬ْ ‫ﺳ‬ “and that my breast will tighten and my tongue will not be fluent, so send (with me) Haroon” (13) Musa alayhi salaam was known for his temper and when someone has a temper, they do not express themselves clearly which results in their chest being constricted. He alayhi salaam is saying that: if I do fail in my mission, then at least send Haroon alayhi salaam with me to help. The thing in the mind of Musa alayhi salaam is fulfilling this mission–which is why he explains his concerns to Allah azza wa jal. He then mentions:

‫ن‬ِ ‫ﻮ‬ُ‫ﻠ‬ُ‫ﻘﺘ‬ْَ‫ن ﻳ‬ْ َ‫فُأ‬  ‫ﺧﺎ‬َ َ‫ﺄ‬َ‫ﺐ ﻓ‬ ٌ ْ‫ﻧ‬َ‫ﻲ ذ‬  َ‫ﻠ‬َ‫ﻢ ﻋ‬ْ ُ‫ﻬ‬َ‫ﻟ‬َ‫و‬ “and they have upon me a sin, so I fear that they will kill me” me” (14) Musa alayhi salaam mentions the accidental killing of the Egyptian man, and if they kill him and he cannot fulfill the mission, Haroon alayhi salaam can continue it.

َ‫ﻛ‬, “No!” ‫ﺎ‬َ‫ﻨ‬ِ‫ﺎﺗ‬َ‫ﺂﻳ‬ِ‫ﺎ ﺑ‬َ‫ﺒ‬َ‫ﻫ‬ْ‫ﺎذ‬َ‫“ﻓ‬both of you go with our signs”, Allah ta’ala did Allah azza wa jal responds to him: ‫ﻼ‬ not respond to Musa alayhi salaam saying, “Haroon will be a messenger”, but Allah’s Speech is concise, He said: fathhabaa, both of you go! listening” (15) The dialogue about to take ‫ن‬َ ‫ﻮ‬ُ‫ﻤﻌ‬ِَ‫ﺴﺘ‬ ْ ‫ﻣ‬ُ ‫ﻢ‬ْُ‫ﻜ‬َ‫ﻣﻌ‬َ ‫ﺎ‬‫ﻧ‬ِ‫“إ‬there is no doubt that I will be alongside listening”

place now between Musa alayhi salaam and Firawn is so important that we must listen closely. Why? Because Allah azza wa jal said Himself that He was ‫ن‬ attentively”, He did not َ ‫ﻮ‬ُ‫ﻤﻌ‬ِ َ‫ﺴﺘ‬ ْ ‫ﻣ‬ُ “one who listens attentively”, even says ‘musme’oon: one who listens’, but ‫ن‬ listens carefully and closely. َ ‫ﻮ‬ُ‫ﻤﻌ‬ِَ‫ﺴﺘ‬ ْ ‫ﻣ‬ُ , one who listens Allah azza wa jal instructs them:

‫ﻦ‬  ‫ر‬َ ‫ل‬ُ ‫ﺳﻮ‬ ُ ‫ر‬َ ‫ﺎ‬‫ﻧ‬ِ‫ﻻ إ‬َ‫ﻘﻮ‬ُ َ‫ن ﻓ‬َ ْ‫ﻮ‬َ‫ﺮﻋ‬ْِ‫ﺎ ﻓ‬َ‫ﻴ‬ِ‫ﺗ‬ْ‫ﺄ‬َ‫“ ﻓ‬And when you both come to Firawn, say: We are the Messenger َ ‫ﻤﻴ‬ِَ‫ﺎﻟ‬َ‫ﻌ‬ْ‫ب اﻟ‬

of the Rabb of the ‘Alameen” (16). Rasool (16). Rasool is singular, because they are presenting themselves as one entity, they are inseperable. Let’s look more at the situation: Musa alayhi salaam is a fugitive in their eyes, and Haroon alayhi salaam is from a people, who according to Firawn, are second class citizens. Then they have to go to Firawn, directly to his palace and say we are messengers from Rabb from Rabb al ‘Aalameen. ‘Aalameen. Firawn already claimed and thought he was rabb! This message was already offensive to Firawn.

َ ‫ﻴ‬ِ‫ﺮاﺋ‬َ‫ﺳ‬ Then they say: ‫ﻞ‬ ِ ‫ر‬ْ‫ن أ‬ْ ‫أ‬,“So allow the Children of Israel to go with us. ” (17). It’s like ْ ِ‫ﻲ إ‬ِ‫ﻨ‬َ‫ﺎ ﺑ‬َ‫ﻨ‬َ‫ﻣﻌ‬َ ‫ﻞ‬ْ ‫ﺳ‬ they (alayhum assalaam) are saying to Firawn: For your information, there is another Rabb, the True Rabb, and second of all, send with us those who you have enslaved….This seems to be a a BIG request for the like of Firawn! In the next ayah, a shift occurs. The previous dialogue was between Allah ta’ala and Musa alayhi salaam, then Allah ta’ala switches the scene where they are already speaking to Firawn.

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َ ِ‫ﻤﺮ‬ُ ُ‫ﻦ ﻋ‬ْ ‫ﻣ‬ِ ‫ﺎ‬َ‫ﻴﻨ‬ِ‫ﺖ ﻓ‬ َ ‫ﺮﺑ‬َُ‫ﻢ ﻧ‬ْ َ‫ أﻟ‬, “Did we not How does Firawn react to their claim? He says: ‫ﻦ‬ ِ ‫ك‬ َ ْ‫ﺜ‬ِ‫ﺒ‬َ‫ﻟ‬َ‫ا و‬ً‫ﻴﺪ‬ِ‫ﻟ‬َ‫ﺎ و‬َ‫ﻴﻨ‬ِ‫ﻚ ﻓ‬ َ ‫ﻴ‬ِ‫ﺳﻨ‬ bring you up among us as a child? And you did dwell many years of your life with us.” (18) Musa alayhi salaam said: We are messengers from Rabb al ‘Aalameen, and send with us Bani Isra’eel. Firawn did not even respond to his requests, rather he goes straight to Musa alayhi salaam and attacks his character and alligence. Firawn is a politician, he addressed everything but the issue. Then he says:

َ َ‫ﺘ‬َ‫ﻠ‬ْ‫ﻌ‬َ‫ﺖ ﻓ‬ ‫ﻦ‬ َ ْ‫ﻧ‬َ‫أ‬َ‫ﺖ و‬ َ ْ‫ﻠ‬َ‫ﻌ‬َ‫ﻲ ﻓ‬ِ‫ﺘ‬‫ﻚ اﻟ‬ َ ْ‫ﻠ‬َ‫ﻌ‬َ‫ﻓ‬َ‫“و‬And you did your deed, which you did. And you are one of the َ ‫ﻳ‬ِ‫ﺮ‬ِ‫ﺎﻓ‬َ‫ﻜ‬ْ‫ﻦ اﻟ‬َ ‫ﻣ‬ِ ‫ﺖ‬ ungrateful.” (19) Firawn is being sarcastic by using “fa’alta”, he doesn’t even say the murder of the man because he is undermining and threatening Musa alayhi salaam. So Firawn, instead of responding to the requests of Musa alayhi salaam: questions his loyalties (did we not raise you up?) and suggests that he is a criminal. At this point in the dialogue, it seems that Firawn has the upper hand. But of Musa’s alayhi salaam genius, he addresses some of what he says and he goes in order of importance: 1.

‫ﻦ‬َ ‫ﻴ‬‫ﻀﺎﻟ‬  ‫ﻦ اﻟ‬َ ‫ﻣ‬ِ ‫ﺎ‬َ‫ﻧ‬َ‫أ‬َ‫ا و‬ً‫ذ‬ِ‫ﺎ إ‬َ‫ﻬ‬ُ‫ﺘ‬ْ‫ﻠ‬َ‫ﻌ‬َ‫“ ﻓ‬ I did it then, when I was an ignorant ” (20) This was the last point Firawn

addressed but it was the first of importance to Musa alayhi salaam, because it was not deliberate but a mistake. 2. ‫ﻢ‬ ْُ‫ﻜ‬ُ‫ﻔﺘ‬ْ ‫ﺧ‬ِ ‫ﻤﺎ‬َ‫ﻢ ﻟ‬ْُ‫ﻜ‬ْ‫ﻣﻨ‬ِ ‫ت‬ ُ ‫ر‬ْ‫ﺮ‬َ‫ﻔ‬ََ‫“ﻓ‬So I fled from you when I feared you.” (21) Look at the bravery of Musa alayhi salaam, he says to Firawn, in his own palace infront of all of his chiefs: ‫ﻢ‬ ْُ‫ﻜ‬ُ‫ﻔﺘ‬ْ ‫ﺧ‬ِ ‫ﻤﺎ‬َ‫ ﻟ‬when I feared you, you, meaning: You don’t scare me anymore! 3. ‫ﻦ‬ َ َ‫ﻫ‬َ‫ﻮ‬َ‫“ﻓ‬Then my Rabb has granted me religious knowledge and َ ‫ﺮ‬ْ ‫ﻤ‬ُْ‫ﻦ اﻟ‬َ ‫ﻣ‬ِ ‫ﻲ‬ِ‫ﻨ‬َ‫ﻠ‬َ‫ﺟﻌ‬َ َ‫ﻤﺎ و‬ًْ‫ﺣﻜ‬ُ ‫ﻲ‬‫رﺑ‬َ ‫ﻲ‬ِ‫ﺐ ﻟ‬ َ ‫ﻴ‬ِ‫ﺳﻠ‬ appointed me as one of the Messengers.” (21) Notice that Musa alayhi salaam keeps mentioned Rabb, Rabb, he did not even say Allah say Allah.. Remember in the conversation with Allah ta’ala, Musa alayhi salaam was concerned about not fulfilling the mission? Here, by mentioning Rabb over and over, he is not moving from the agenda of conveying that he is messenger from Rabb al ‘Aalameen. َ ْ‫ﻠ‬ِ‫ﺗ‬َ‫“ و‬and that was a favor that you gave me” (22) Musa alayhi salaam 4. ‫ﻲ‬  َ‫ﻠ‬َ‫ﺎ ﻋ‬َ‫ﻬ‬‫ﻤﻨ‬ُَ‫ ﺗ‬‫ﻤ ٌﺔ‬َ ْ‫ﻌ‬ِ‫ﻚ ﻧ‬ acknowledges the favor that Firawn gave him that he allowed him to stay in his midst. َ ‫ﻴ‬ِ‫ﺮاﺋ‬َ‫ﺳ‬ 5. BUT: ‫ﻞ‬ ْ ِ‫ﻲ إ‬ِ‫ﻨ‬َ‫ت ﺑ‬ َ ْ‫ﺪ‬‫ﺒ‬َ‫ن ﻋ‬ْ َ‫(“ أ‬is that a reason) that you have enslaved the children of Isra’eel?” (22) Musa alayhi salaam is saying: just because you raised me in your home, does that give you the right to enslave Bani Isra’eel, a whole nation? Or is it because you raised me, I cannot ask you for their release? There is a whole in the arguments of Firawn, and Musa alayhi salaam is not moving from his agenda. In response, Firawn tries to comeback after being cornered: ‘Aalameen?” (23) Firawn intentionally says ‫ﻣﺎ‬ ‫ﻦ‬  ‫ر‬َ ‫ﻣﺎ‬ََ‫“و‬And what is Rabb al ‘Aalameen?” َ “what”, instead of َ ‫ﻤﻴ‬ِَ‫ﺎﻟ‬َ‫ﻌ‬ْ‫ب اﻟ‬

“man” (who). “Maa” is something which can be an imaginary idea, something that is not real, this is extremely condescending. Musa alayhi salaam keeps his cool and answers briefly and succinctly:

‫ﻤﺎ‬َ ُ‫ﻬ‬َ‫ﻨ‬ْ‫ﻴ‬َ‫ﻣﺎ ﺑ‬ََ‫ و‬ِ‫رض‬ْ‫ﻷ‬َْ‫ا‬َ‫ت و‬ ِ ‫ا‬َ‫ﻤﺎو‬َ ‫ﺴ‬  ‫ر‬َ “Rabb of the heavens and the earth and all that is between them both” (24)  ‫ب اﻟ‬ The people of Firawn thought that they were the descendants of the “Sun God”, but Musa alayhi salaam removes this from them and attacks their religious beliefs with this statement: my Rabb is the Rabb of your supposed “god”, and the Rabb of the supposed ‘rabb’ (Firawn) of this earth.

Then he turns to the crowd–imagine now how big the audience must be at this point, he says: ‫ﻢ‬ ْ ُ‫ﺘ‬ْ‫ﻨ‬ُ‫ن ﻛ‬ْ ِ‫إ‬ certainty” (24) ‫ﻦ‬ َ ‫ﻴ‬ِ‫ﻨ‬ِ‫ﻣﻮﻗ‬ُ “if you seek to be convinced with certainty” Now Firawn is getting very nervous and feels the blow of the answer. So what does he do? He says to his chiefs and those around him:

‫ن‬َ ‫ﻮ‬ُ‫ﻤﻌ‬ِَ‫ﺴﺘ‬ ْ َ‫ﻻ ﺗ‬ََ‫“ أ‬You hear that, don’t you?” (25) In an attempt to laugh Musa alayhi salaam to his close people, he says. In an administration, when one looses the close people around them, then they loose everything, so Firawn out of his nervousness stops talking to Musa and turns to his chiefs: do you realize what he is saying?! Implying mockery and that they are listening to Musa alayhi salaam over him. How does Musa alayhi salaam respond? He doesn’t move from the agenda!

َ ‫ﻦ‬  ‫ر‬ََ‫ﻢ و‬ْُ‫ﻜ‬‫رﺑ‬َ “Your Rabb and the Rabb of your forefathers” (26) My Rabb is the Rabb of even َ ‫ﻴ‬ِ‫ﻟ‬‫ﻷو‬ْ ‫ﻢ ا‬ُُ‫ﻜ‬ِ‫ﺎﺋ‬َ‫ب آﺑ‬ the first of you pharaohs. When someone is in a debate and they are stumped, the best thing they can do is turn to character assassination…That is exactly what Firawn does. He says:

‫ن‬ٌ ‫ﻮ‬ُ‫ﺠﻨ‬ْ ‫ﻤ‬َ َ‫ﻢ ﻟ‬ْُ‫ﻜ‬ْ‫ﻴ‬َ‫ﻟ‬ِ‫ﻞ إ‬َ ‫ﺳ‬ ِ ‫ر‬ْُ‫ي أ‬ِ‫ﺬ‬‫ﻢ اﻟ‬ُُ‫ﻜ‬َ‫ﺳﻮﻟ‬ ُ ‫ر‬َ ‫ن‬ ِ‫“ إ‬Certainly this messenger who has been sent to you is insane!” (27)

Firawn attacks the message by attacking the messenger. Once you destroy the reputation of the Rasool, the people don’t care about the message anymore. As Muslims, we believe otherwise, as Ali radi Allahu anhu said: Judge the statement before we judge the speaker. However, it’s of the nature of humans to be judgmental. Firawn thinks the crazy claim will put an end to Musa, but Musa alayhi salaam continues: “Rabb of the East and the West, and all that is between them both” ‫ن‬ َ ‫ﻮ‬ُ‫ﻘﻠ‬ِْ‫ﻌ‬َ‫ﻢ ﺗ‬ْ ُ‫ﺘ‬ْ‫ﻨ‬ُ‫ن ﻛ‬ْ ِ‫“ إ‬If you do but understand!” (28) Musa alayhi salaam is claiming: if I am crazy, then why would I saw something intellectual that makes complete sense? (‘aql means the intellect). Furthermore, Musa alahyi salaam says Allah is the Rabb of the East and the West, why is this so significant? Because the people of Firawn used to worship the sun, and Musa is conveying to them: my Rabb is the Rabb of where the sun rises from and sets! Now imagine the anger of Firawn! The audience is definitely captivated by what Musa alayhi salaam is saying. So he turns to threats:

َ ‫ﻨ‬َ‫ﻠ‬َ‫ﺟﻌ‬ْ ‫ﻷ‬َ ‫ي‬ِ‫ﺮ‬ْ‫ﻴ‬َ‫ﺎ ﻏ‬ً‫ٰـﻫ‬َ‫ﻟ‬ِ‫ت إ‬ ‫ﻦ‬ ْ ‫ﻤ‬َ ْ‫ﻦ اﻟ‬َ ‫ﻣ‬ِ ‫ﻚ‬ َ ْ‫ﺨﺬ‬َ ‫ﻦ اﺗ‬ِ ِ‫ﺌ‬َ‫“ ﻟ‬if you take a deity (ilaah) other than me, surely I will make َ ‫ﻴ‬ِ‫ﺠﻮﻧ‬ُ ‫ﺴ‬

you among the prisoners!” (29) The way Firawn phrased this statement, it shows us that there were already people being imprisoned. If you opposed or went against him, then you went to jail. Firawn, as mentioned before, is the ultimate politician and reading his statements is like learning Politics 101. The more policing you need to do in your administration, the less powerful your government is. If Firawn throws every single person who disagrees with him in jail, then this shows how powerless he is, he has nothing. Musa alayhi salaam is still not nervous, he says:

َ ُ‫ﺘ‬ْ‫ﺟﺌ‬ِ ْ‫ﻮ‬َ‫ﻟ‬َ‫و‬َ‫“ أ‬ Even if I bring you something manifest and clear?” (30) Now Firawn cannot say no َ ِ‫ﻚ ﺑ‬ ‫ﻦ‬ ْ ‫ﺸ‬ ٍ ‫ﻴ‬ِ‫ﻣﺒ‬ُ ٍ‫ﻲء‬ to this request because Musa has already intrigued his people, and they would demand to see this manifest proof, yet at the same time, maybe Firawn was thinking that he could carry on his claim that Musa alayhi salaam was crazy if he brought a proof that was weak…Whatever the reason is, Firawn agreed: ‫ن‬ ْ ِ‫ إ‬ِ‫ﻪ‬ِ‫ت ﺑ‬ ِ ْ‫ﺄ‬َ‫ﻓ‬ truthful” (31) ‫ﻦ‬ َ ْ‫ﻨ‬ُ‫“ ﻛ‬bring it then, if you are truthful” َ ‫ﻴ‬ِ‫ﻗ‬ِ‫ﺼﺎد‬  ‫ﻦ اﻟ‬َ ‫ﻣ‬ِ ‫ﺖ‬ Musa alayhi salaam brings the two ayaat:

َ ‫ﻦ‬ َ ْ‫ﻴ‬َ‫ ﺑ‬‫ﻲ‬ َ ‫ﻳ‬ِ‫ﺮ‬ِ‫ﺎﻇ‬‫ﻠﻨ‬ِ‫ ﻟ‬ُ‫ﻀﺎء‬ َ ِ‫ا ﻫ‬َ‫ذ‬ِ‫ﺈ‬َ‫ ﻓ‬ُ‫ه‬َ‫ﺪ‬َ‫ ﻳ‬َ‫ﺰع‬ََ‫ﻧ‬َ‫ﻦ و‬ٌ ‫ﻴ‬ِ‫ﻣﺒ‬ُ ‫ن‬ٌ ‫ﺎ‬َ‫ﺒ‬ْ‫ﻌ‬ُ‫ ﺛ‬‫ﻲ‬ َ ِ‫ا ﻫ‬َ‫ذ‬ِ‫ﺈ‬َ‫ ﻓ‬ُ‫ﺼﺎه‬ َ َ‫ ﻋ‬‫ﻰ‬ ٰ ‫ﻘ‬َْ‫ﺄﻟ‬َ‫ﻓ‬ “So he threw his stick, and behold, it was a serpent, manifest. And he drew out his hand, and behold, it was white to all beholders!” (3233) Firawn, continuing with the attacks says to his chiefs around him–sensing how mesmerized and impressed they were by these powerful ayaat: ‫ﻢ‬ ٌ ‫ﻴ‬ِ‫ﻠ‬َ‫ﺮ ﻋ‬ٌ ‫ﺣ‬ِ ‫ﺴﺎ‬ َ َ‫ا ﻟ‬َ‫ـذ‬ٰَ‫ن ﻫ‬ ِ‫“ إ‬Indeed this is a learned magician!” (34) Now this attack contradicts the claim that Musa alayhi salaam is crazy…How can he be an intelligent magician and crazy at the same time? Firawn, out of his weakness, realized that when the crazy argument didn’t work, he moved on to magic.

ْ

َ

َ

Then he riles up the patriotism of the chiefs: ‫ن‬ َ ‫ﺮو‬ُ ‫ﻣ‬ُ ‫ﺄ‬َ‫ا ﺗ‬َ‫ﻤﺎذ‬َ َ‫ ﻓ‬ِ‫ه‬ِ‫ﺤﺮ‬ْ ‫ﺴ‬ ِ ِ‫ﻢ ﺑ‬ْُ‫ﺿﻜ‬ ِ ‫ر‬ْ‫ﻦ أ‬ْ ‫ﻣ‬ِ ‫ﻢ‬ْُ‫ﺟﻜ‬َ ِ‫ﺨﺮ‬ْ ُ‫ن ﻳ‬ْ ‫ أ‬ُ‫ﻳﺪ‬ِ‫ﺮ‬ُ‫“ﻳ‬He wants to drive you out of your land by his sorcery, then what is it your counsel, and what do you command?” (35) The best way to oppose someone who brings something new to society is to display them as a security threat to your nation. Firawn says he is a threat to his national integrity. In order to make the chiefs unify against Musa alayhi salaam, he unifies them upon nationalism. Look at the cunning of Firawn, Musa alayhi salaam did not say he wanted them to leave, rather he said: give us Bani Isra’eel so we can leave!

ْ

َ

َ

َ ‫ﻮ‬ُ‫ﺄﺗ‬َ‫ﻦ ﻳ‬َ ‫ﻳ‬ِ‫ﺷﺮ‬ So what do the chiefs advise? ٍ‫ﻴﻢ‬ِ‫ﻠ‬َ‫ ﻋ‬ٍ‫ﺤﺎر‬  َ‫ﻌ‬ْ‫اﺑ‬َ‫ و‬ُ‫ﺧﺎه‬َ ‫أ‬َ‫ﻪ و‬ْ ‫ﺟ‬ِ ‫ر‬ْ‫“ أ‬Put him off and ‫ﺳ‬ ِ ‫ﺣﺎ‬َ ‫ﻦ‬ِ ِ‫اﺋ‬َ‫ﻤﺪ‬َْ‫ﻲ اﻟ‬ِ‫ﺚْ ﻓ‬ َ ‫ﻞ‬ ُ‫ﻜ‬ِ‫ك ﺑ‬ his brother, and send callers to the cities; and bring up to you every wellversed sorcerer” (3637) The chiefs, seeing that Musa alayhi salaam has clear and manifest proofs, advise Firawn to bring not only a saahir (magician), but a ٍ‫ﺤﺎر‬ ‫ﺳ‬ َ ‘sahhaar’, a wellversed and veteran magician, one who knows what he is doing, the experts. ِ ‫ﻘﺎ‬َ ‫ﻤﻴ‬ِِ‫ ﻟ‬ُ‫ﺮة‬َ ‫ﺤ‬َ ‫ﺴ‬  ‫ اﻟ‬َ‫ﻤﻊ‬ِ ‫ﺠ‬ُ َ‫“ ﻓ‬So the sorcerers were assembled at a fixed time on a day appointed.” ٍ‫ﻮم‬ُ‫ﻠ‬ْ‫ﻣﻌ‬َ ٍ‫م‬ْ‫ﻮ‬َ‫ت ﻳ‬ (38) Now we can see the transition in the dialogue, which moves from the palace of Firawn to another day.

The debate between Musa alayhi salaam and the magicians was on the day of the fair, it was a national ْ َ‫ ﻫ‬ِ‫ﺎس‬‫ﻠﻨ‬ِ‫ﻞ ﻟ‬َ ‫ﻴ‬ِ‫ﻗ‬َ‫و‬ event, such a known that that people were invited and asked to come to support their nation: ‫ﻞ‬  َ ‫ﻦ‬  ‫ اﻟ‬ُ‫ﻊ‬ِ‫ﺒ‬‫ﺘ‬َ‫ﺎ ﻧ‬َ‫ﻨ‬‫ﻠ‬َ‫ﻌ‬َ‫ن ﻟ‬َ ‫ﻮ‬ُ‫ﻤﻌ‬ِَ‫ﺠﺘ‬ْ ‫ﻣ‬ُ ‫ﻢ‬ْ ُ‫ﺘ‬ْ‫“ أﻧ‬And it was said to the people: are you (too) going to َ ‫ﻴ‬ِ‫ﺒ‬ِ‫ﺎﻟ‬َ‫ﻐ‬ْ‫ﻢ اﻟ‬ُ ُ‫ﻮا ﻫ‬ُ‫ﺎﻧ‬َ‫ن ﻛ‬ْ ِ‫ إ‬َ‫ﺮة‬َ‫ﺤ‬َ ‫ﺴ‬ ”

procession for the magicians, and Musa alayhi salaam was painted as the traitor while the magicians were the national heroes. The magicians were of course hired by Firawn, and they claimed that they were competing with Musa alayhi salaam for their nation, for their people and for Firawn, but this pandering they do in public is different from what they do in private, another transition occurs and the conversation moves to Firawn and the magicians:

‫ﻦ‬ َ ‫ﻴ‬ِ‫ﺒ‬ِ‫ﺎﻟ‬َ‫ﻐ‬ْ‫ﻦ اﻟ‬ُ ‫ﺤ‬ْ َ‫ﺎ ﻧ‬‫ﻨ‬ُ‫ن ﻛ‬ْ ِ‫ﺮا إ‬ً‫ﺟ‬ْ ‫ﻷ‬َ ‫ﺎ‬َ‫ﻨ‬َ‫ﻦ ﻟ‬ ِ‫ﺋ‬َ‫“ أ‬Will there surely be a reward for us if we are the winners?” (41) Allah ta’ala gives us insight to their private discussion: we’re going to get paid, right? Firawn replies that he will pay them and will give them high positions‫ﻦ‬ َ ‫ﻴ‬ِ‫ﺮﺑ‬‫ﻘ‬َ ‫ﻤ‬ُ ْ‫ﻦ اﻟ‬َ ‫ﻤ‬ِ َ‫ا ﻟ‬ً‫ذ‬ِ‫ﻢ إ‬ْُ‫ﻜ‬‫ﻧ‬ِ‫إ‬َ‫ﻢ و‬ْ َ‫ﻌ‬َ‫“ﻧ‬Yes! and you shall then verily be of those brought near (to myself).”(42) myself).”(42) In private there is capitalism, but they convinced everyone else that it was nationalism…greed is the main factor. You may be thinking that this is something similar you’d see on CSpan or the news, but this is from the Qur’an! Allah ta’ala is showing us how people ar swayed…This was the media of all times. We learn from this that there is not enough attention given to dialogue in the Qur’an–these dialogues give us a lens into how society runs. This one simple example contains so much to learn. May Allah ta’ala grant us understanding of His Book, Ameen. I am not the biggest Mishary fan, but the way he recites this surah (Shu’ara (Shu’ara)) is absolutely amazing…enjoy:

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from → Arabic Arabic,, Bayyinah Gems, Gems, Gems Gems,, Qur'an ← Qur’anic Characteristic #4: Mubaarak Session Eight pt 2: Weakening and Empowering a Statement → 8 Comments leave one →

1. BZ permalink November 5, 2008 5:35 am Assalamualikum, this is absolutely amazing!

2. Serendipitouslife permalink

, Could you please tell me where you found this recitation of Mishary Al Afaasy. The one i have & that which is available everywhere on the net is from the year 1424. Yours is different. His site has many but they are mostly new ones or studio recordings. The older & masjid ones are the best. JazakAllahkhair

3. Amatullah permalink permalink* * November 7, 2008 11:30 am Sure ukhtee, I got it from Islam Way. If you go to the English section, Mishary has like 4 categories, if you select the one that just has his name you’ll find this recitation and a lot of other nice ones. (Listen to surah Muhammad). Here is the direct link: http://english.islamway.com/bindex.php?section=echapters&recitor_id=10

4. muslimah permalink November 8, 2008 5:59 am How did manage to take such a complete notes ? Br. Nouman is very fast speaker… did you record his lecture ?

5. serendipitouslife permalink November 8, 2008 6:07 am JazakAllahkhairun Amatullah for the link. I listened to surah Muhammad. Its beautiful. Also, surah Qaaf. It was so good to listen to, i put it on loop & played it all night. MashaAllah. Memorizing becomes very easy if we listen to something again & again, alhumdullilah.

6. Amatullah permalink permalink* * November 8, 2008 8:52 am To sister Muslimah: Alhamdulillah, I write fast…very sloppy but alhamdulillah fast, and I managed to et down about 95% of what he said. I did not record either. either. This em actuall actuall was about 5 a es

written by hand for me, and he did speak very fast. My whole arm was throbbing afterwards! mashaAllah. Also what I did was when he finished sharing the gem, I went back and filled any holes I had in my notes since what he said was fresh in my memory. sis SL (you don’t mind mind if if I abbreviate your name do you? ) wa iyyaki! InshaAllah InshaA llah i’ll listen to qaaf. The ease of memorization is a miracle of the Qur’an, subhanAllah!

7. Issa permalink August 5, 2010 2:37 pm In Surah Qasas, Mosa (aleyhi salaam) mentioned his fear of death before his fear of his divine message being corrupted (verse 3334), while it is opposite in Surah Shuara. Anyone know the reason why?


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Session Eight pt 2: Weakening and Empowering a Statement October 28, 2008 tags: Arabic Arabic,, Bayyinah Bayyinah,, Gems Gems,, nouman khan, khan, Qur'an by Amatullah Bismillah, walhamdulillah. In Arabic, there are means in which you can empower a statement and also weaken it in degrees. Allah ta’ala says:

َ ‫رﺑ‬َ ‫ب‬ ‫ﻦ‬ َ ‫ﻔ‬ْَ‫ﻢ ﻧ‬ْ ُ‫ﻬ‬ْ‫ﺴﺘ‬  ‫ﻣ‬ ‫ﻦ‬ِ‫ﺌ‬َ‫ﻟ‬َ‫و‬ َ ‫ﻤﻴ‬ِ ِ‫ﺎﻟ‬َ‫ﺎ ﻇ‬‫ﻨ‬ُ‫ﺎ ﻛ‬‫ﻧ‬ِ‫ﺎ إ‬َ‫ﻨ‬َ‫ﻠ‬ْ‫ﻳ‬َ‫ﺎ و‬َ‫ﻦ ﻳ‬  ُ‫ﻘﻮﻟ‬ُَ‫ﻴ‬َ‫ﻚ ﻟ‬ ِ ‫ا‬َ‫ﺬ‬َ‫ﻦ ﻋ‬ ْ ‫ﻣ‬ ‫ﺔ‬ٌ ‫ﺤ‬ “And if a breath of the Torment of your Rabb touches them, they will surely cry: “Woe unto us! Indeed we have been wrongdoers.” (21:46) The ayah begins with:

‫ﻦ‬ِ‫ﺌ‬َ‫“ – ﻟ‬if ““,, a sentence discussing reality is greater than one discussing a possibility–so this sentence starts of weak, because it is referring to if this if this would occur, it has not happened yet.

‫ﻢ‬ْ ُ‫ﻬ‬ْ‫ﺴﺘ‬  ‫ﻣ‬

“ it touched them“, them“, this is a fi’l* . Grammatically when a statement begins with an ism* it is more powerful than when it comes with a fi’l. This word is already past tense= something that has already occurred once. Present tense and future tense continues, but past test is weaker, therefore less.

Furthermore, there are many words to describe the act of touching/hitting someone in Arabic, such as “daraba” daraba” (to strike) and “laqiya “laqiya”” (to meet/clash). This ayah however uses the least degree of contact, something that barely touches you: ‫ﺲ‬  ‫ﻣ‬ ‘mass’ .

Already this statement is very weak: the weakest possible beginning of a sentence, the weakest possible structure and tense, and the weakest possible form of contact. Then Allah says: whiff”. Nafhatun is a wind that is barely noticeably cool wind. If this was a warm wind, ‫ﺔ‬ٌ ‫ﺤ‬ َ ‫ﻔ‬ْَ‫ “ ﻧ‬a wind, whiff”. then it would be a lafhah. lafhah. This statement has gotten weaker and weaker: Even if the slightest cool breeze touched them once….

‫ب‬ ِ ‫ا‬َ‫ﺬ‬َ‫ﻦ ﻋ‬ ْ ‫ﻣ‬

from punishment . The coolest breeze is a breeze of punishment. Allah ta’ala says: Nafhatun says: Nafhatun min athaab , a breeze FROM the punishment: another way of weakening the statement. Whose punishment? Allah ta’ala does not say His punishment, or the punishment of the Fire, but He َ ‫رﺑ‬َ your Rabb. chooses: ‫ﻚ‬ Rabb. In the Qur’an, Rabb Qur’an, Rabb comes with the mention of mercy (rahmah) (rahmah).. Rabb is: The Owner, The Provider, The Cherisher, The Sustainer–when describing the punishment, He uses the most lenient of Names and even more so He says: your says: your Rabb: Rabb: the Prophet (sal Allahu alayhi wa sallam). Allah ta’ala could have said Rabb said Rabb al ‘Aalameen: ‘Aalameen: Rabb of all that exists because then the people would be worthy of punishment, but rather Allah ta’ala mentioned the one whom He is MOST Merciful too: Muhammad sal Allahu alayhi wa sallam. The first half of this ayah shows us that there is no way you could punish someone less: it’s the least contact, only a part of the breeze and not from the whole breeze, and when He sends the punishment, it is from your Rabb. This is a microscopic punishment. How about the other half of the ayah?

َ certainly, ‫ل‬ certainly, with this first letter there is already emphasis. ‫ﻦ‬ ُ say. If you want to double emphasize this word, you add a noon  ‫ﻘﻮﻟ‬ُَ‫ﻴ‬َ‫ ﻟ‬surely they would definitely say. mushaddah: yaqoolunn mushaddah: yaqoolunn.. If you want to triple emphasize this word, you add the ‘la”, ‘la”, la yaqoolunna: they will say again and again, over and over:

‫ﺎ‬‫ﻧ‬ِ‫إ‬

indeed We, this word is‫ن‬  ِ‫ إ‬in (indeed) and ‫ﻧﺎ‬naa (we) fused together: these people are so desperate. The nature of humans is that when they are punished they tend to blame others, but when the punishment is so intense, so severe, their cognitive ability to lie is lost and they have no other option but to tell the truth.

‫ﻦ‬ َ ‫ﻤﻴ‬ِ ِ‫ﺎﻟ‬َ‫ﺎ ﻇ‬‫ﻨ‬ُ‫ﻛ‬

we had always been wrongdoers. The pain of these people is making them remember all of the wrong and sins they committed that they forgot about.

Before the Day of Judgment, these people blame others for the punishment BUT if a whiff, a breeze from the punishment simply touched them, they would cry out. __________________________________________________ *fi’l: a word stuck in time. (past, present or future). *ism: a person, place, thing, idea, adjective, adverb and more. Be the first to like this post.

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Session Nine: Cohesion and Consistency in the Qur’an October 28, 2008 tags: Arabic Arabic,, Bayyinah Gems, Gems, nouman khan, khan, Qur'an by Amatullah Bismillah, walhamdulilah. In the Qur’an, the only place where the story of Aadam alayhi salaam occurs twice consecutively backto back is suratul Israa (17) and suratul Kahf (18). The story of Aadam alayhi salaam is mentioned in other surahs such as A’raaf and Baqarah, but here in these two surahs, his story is mentioned in the middle of the surahs right after one another. The story in both surahs begins similarly:

َ َ‫م ﻓ‬َ َ‫ﻵِد‬ ‫وا‬ُ‫ﺠﺪ‬ُ ‫ﺳ‬ ْ ‫ ا‬ِ‫ﺔ‬َ‫ﻜ‬ِ‫ﻼﺋ‬َ ‫ﻤ‬َ ْ‫ﻠ‬ِ‫ﺎ ﻟ‬َ‫ﻨ‬ْ‫ﻠ‬ُ‫ ﻗ‬ْ‫ذ‬ِ‫إ‬َ‫و‬ َ‫ﻴﺲ‬ِ‫ﻠ‬ْ‫ﺑ‬ِ‫ﻻ إ‬ِ‫وا إ‬ُ‫ﺠﺪ‬َ ‫ﺴ‬ “ And when We said to the angels prostrate to Aadam, then they all did so with the exception of Iblees” (17:61, 18:50)

What follows in the rest of the ayaat differ. What we find in suratul Israa (which is also known as Surah Bani Isra’eel) are the words of Iblees. Iblees says:

‫ﻦ‬ َ ‫ﻘ‬ْَ‫ﺧﻠ‬َ ‫ﻦ‬ْ ‫ﻤ‬َِ‫ ﻟ‬ُ‫ﺠﺪ‬ُ ‫ﺳ‬ ْ َ‫أ‬َ‫أ‬ ً ‫ﻴ‬ِ‫ﺖ ﻃ‬ “Shall I prostrate to the one whom You created from clay?” This is what is recorded at the end of the ayah, the complaint of Iblees. When we turn to suratul Kahf, there is something different. Instead of the statement of Iblees, there is his profile:

ِ‫ﻪ‬‫رﺑ‬َ ِ‫ﻣﺮ‬ْَ‫ﻦ أ‬ْ َ‫ ﻋ‬َ‫ﺴﻖ‬ َ ‫ﻔ‬ََ‫ﻦ ﻓ‬ ‫ﺠ‬ِ ْ‫ﻦ اﻟ‬َ ‫ﻣ‬ِ ‫ن‬َ ‫ﺎ‬َ‫ﻛ‬ “He was from the Jinn, thus he violated the commandment of his Rabb” Suratul Israa begins with the mention of Bani Isra’eel:

‫ﺮا‬ً‫ﻴ‬ِ‫ﺒ‬َ‫ا ﻛ‬‫ﻮ‬ُ‫ﻠ‬ُ‫ﻦ ﻋ‬ ُ‫ﻠ‬ْ‫ﻌ‬َ‫ﺘ‬َ‫ﻟ‬َ‫ﻦ و‬ِ ْ‫ﻴ‬َ‫ﺮﺗ‬‫ﻣ‬َ ِ‫رض‬ْ‫ﻷ‬َْ ‫ﻲ ا‬ِ‫ن ﻓ‬ ُ‫ﺴﺪ‬ ِ ‫ﻔ‬ْُ‫ﺘ‬َ‫ب ﻟ‬ َ َ‫ﻗ‬َ‫و‬ ْ ِ‫ﻲ إ‬ِ‫ﻨ‬َ‫ ﺑ‬‫ﻰ‬ ِ ‫ﺎ‬َ‫ﺘ‬ِ‫ﻜ‬ْ‫ﻲ اﻟ‬ِ‫ﻞ ﻓ‬َ ‫ﻴ‬ِ‫ﺮاﺋ‬َ‫ﺳ‬ ٰ َ‫ﻟ‬ِ‫ﺎ إ‬َ‫ﻨ‬ْ‫ﻀﻴ‬ “And We decreed for the Children of Israel in the Scripture, that indeed you would do mischief on the earth twice and you will become tyrants and extremely arrogant!” (17:4) Suratul Kahf begins with the mention of the Christians:

‫ا‬ً‫ﺪ‬َ‫ﻟ‬َ‫ و‬‫ُﻪ‬‫ اﻟﻠ‬َ‫ﺨﺬ‬َ ‫ﻮا اﺗ‬ُ‫ﺎﻟ‬َ‫ﻦ ﻗ‬َ ‫ﻳ‬ِ‫ﺬ‬‫ر اﻟ‬َِ‫ﺬ‬ْ‫ﻨ‬ُ‫ﻳ‬َ‫و‬ “ And warn those who say Allah has taken a son” (18:4) Now, the story of Aadam, is it known to both Jews and Christians? Yes. This story was told both in surah 17 and 18. But the Jews have a different theological problem, their problem of coming to emaan is different and the problem of the Christians is different. The problem of the Jews at the time of the Prophet sal Allahu alayhi wa sallam can be summed up in one word: arrogance. They were not willing to accept an Arab over one of them. The part of the story that is mentioned in surah 17 is when Iblees says: why should I make sajdah to him?, the part of the lesson they are forgetting. Iblees became Iblees because of his arrogance. The Christians, on the other hand, for the most part are humble people. When they came to the Prophet sal Allahu alayhi wa sallam during the delegation of Najran, Najran, they were not arrogant with him but they sat with him and talked with him. What is their deviation in this story? They say that Iblees was not a Jinn, but he was an angel. This is true of the Christians in general; they take basics of religion and confuse them. (ex: God is 3 in 1) They took the theological component of this story and said he was a fallen angel, but Allah ta’ala clarifies: he was from the jinn, jinn, He told the Christians what they need to hear. Allah ta’ala also added something else: after the departure of Esa alayhi salaam from this earth, they came to the consensus that they are going to abandon the laws of Musa alayhi salaam. Did Esa alayhi salaam abandon the law of Musa alayhi salaam? No. They left the law, and Allah told the Christians the thing they should know about Iblees is that he violated the commands of his Rabb. Rabb. Why is that important for Christians? They systematically violated the commands of their Rabb by abandoning the law of Musa alayhi salaam. The ayaat begin the exact same way but the endings are different to correspond to the people who are being

addressed in each surah. These two surahs are beautifully connected in other ways: Firstly, through the dhikr of Allah. Suratul Israa begins: begins:‫ي‬ِ‫ﺬ‬‫ن اﻟ‬ SubhanAllah.. Suratul Kahf َ ‫ﺤﺎ‬َ ْ‫ﺳﺒ‬ ُ SubhanAllah  ْ  begins:ِ‫ﻠﻪ‬ِ‫ ﻟ‬ُ‫ﻤﺪ‬ Alhamdulillah.. One begins with Allah’s Perfection and one begins with Allah’s Hamd. ْ ‫ﺤ‬َ ‫ اﻟ‬Alhamdulillah

َ

َ

In Suratul Israa, Allah begins:‫ي‬ِ‫ﺬ‬‫ﺼﻰ اﻟ‬ ْ ‫ﻤ‬َْ‫ﻰ اﻟ‬َ‫ﻟ‬ِ‫إ‬ِ‫ﺮام‬َ‫ﺤ‬َ ْ‫ اﻟ‬ِ‫ﺠﺪ‬ِ ‫ﺴ‬ ْ ‫ﻤ‬َْ‫ﻦ اﻟ‬َ ‫ﻣ‬ِ ‫ﻼ‬ًْ‫ﻴ‬َ‫ ﻟ‬ِ‫ه‬ِ‫ﺪ‬ْ‫ﺒ‬َ‫ﻌ‬ِ‫ ﺑ‬ٰ‫ﺮى‬َ‫ﺳ‬ ْ ‫ي أ‬ِ‫ﺬ‬‫ن اﻟ‬َ ‫ﺤﺎ‬َ ْ‫ﺳﺒ‬ ُ َ ْ‫ﻷﻗ‬ْ ‫ ا‬ِ‫ﺠﺪ‬ِ ‫ﺴ‬ ‫ﺎ‬َ‫ﻨ‬ِ‫ﺎﺗ‬َ‫ﻦ آﻳ‬ْ ‫ﻣ‬ِ ‫ُﻪ‬َ‫ﻳ‬ِ‫ﺮ‬ُ‫ﻨ‬ِ‫ ﻟ‬‫ُﻪ‬َ‫ﻟ‬ْ‫ﺣﻮ‬َ ‫ﺎ‬َ‫ﻨ‬ْ‫رﻛ‬َ‫ﺎ‬َ‫ﺑ‬Glorified and Exalted be He, Who took His slave for a journey by night from Al MasjidalHaram to the farthest mosque, the neighbourhood whereof We have blessed, in order that We َ‫ﻠ‬َ‫ل ﻋ‬َ ‫ﺰ‬َْ‫ﻧ‬َ‫ي أ‬ِ‫ﺬ‬‫ اﻟ‬ِ‫ﻪ‬‫ﻠ‬ِ‫ ﻟ‬ُ‫ﻤﺪ‬ْ ‫ﺤ‬َ ْ‫اﻟ‬ might show him of Our Ayat . On the other hand, in suratul Kahf, Allah begins:‫ﻰ‬ ٰ ‫ب‬ َ ‫ﺎ‬َ‫ﺘ‬ِ‫ﻜ‬ْ‫ اﻟ‬ِ‫ه‬ِ‫ﺪ‬ْ‫ﺒ‬َ‫ﻋ‬All praise and thanks are only for the One who sent down upon His slave the Book. In surah 17, the slave has been taken in the middle of the night up to receive revelation from Allah, and in surah 18, the book has been sent down upon His slave. In one the slave goes up, and in the other, the book comes down. Both of these surahs mention Musa alayhi salaam. One surah mentions his public life and the other mentions his private life. The Jews appreciated the public life of Musa alayhi salaam: when he rescued them from Firawn is mentioned in Israa. The Christians are a private people; they appreciate spirituality so which journey of Musa is mentioned in Kahf? The private journey of Musa alayhi salaam with Khidr, a journey of knowledge, discovery and wisdom which was appropriate to what the Christians needed to hear. Secondly, through Tawheed . How do we get to know Allah ta’ala? Through three ways: by His Names, by His creation and by His revelation. The second last ayah of suratul Israa gives us the first means to know Allah:

ْ ‫ﺤ‬ُ ْ‫ اﻟ‬ُ‫ﻤﺎء‬َ ‫ﺳ‬ ْ ‫ﻷ‬َْ‫ ا‬‫ُﻪ‬َ‫ﻠ‬َ‫ﻮا ﻓ‬ُ‫ﻋ‬ْ‫ﺪ‬َ‫ﻣﺎ ﺗ‬َ ‫ﺎ‬‫ﻳ‬َ‫ن أ‬َ ‫ـ‬ٰ‫ﻤ‬َ ‫ﺣ‬ْ ‫ﺮ‬‫ﻮا اﻟ‬ُ‫ﻋ‬ْ‫ اد‬ِ‫و‬َ‫ أ‬‫َﻪ‬‫ﻮا اﻟﻠ‬ُ‫ﻋ‬ْ‫ﻞ اد‬ِ ُ‫ﻗ‬ ‫ﻰ‬ ٰ َ‫ﺴﻨ‬ 

ۖ

Call upon Allah or call upon the Most Merciful – – whichever whichever Name you call, to Him belongs the Most Beautiful Beautiful Names. N ames. (17:110) Knowing Allah ta’ala by His Names and Attributes. The second last ayah of suratul Kahf gives us the second and third means to know Allah:

‫ا‬ً‫د‬َ‫ﻣﺪ‬َ ِ‫ﻪ‬ِ‫ﻠ‬ْ‫ﻤﺜ‬ِِ‫ﺎ ﺑ‬َ‫ﻨ‬ْ‫ﺟﺌ‬ِ ْ‫ﻮ‬َ‫ﻟ‬َ‫ﻲ و‬‫رﺑ‬َ ‫ت‬ ِ ‫ﻤﺎ‬َ ِ‫ﻠ‬َ‫ﻜ‬ِ‫ا ﻟ‬ً‫اد‬َ‫ﻣﺪ‬ِ ‫ﺮ‬ُ‫ﺤ‬ْ َ‫ﺒ‬ْ‫ن اﻟ‬َ ‫ﺎ‬َ‫ ﻛ‬ْ‫ﻮ‬َ‫ﻞ ﻟ‬ْ ُ‫ﻗ‬ ُ ‫ﻤﺎ‬َ ِ‫ﻠ‬َ‫ ﻛ‬َ‫ﻔﺪ‬َْ‫ﻨ‬َ‫ن ﺗ‬ْ َ‫ﻞ أ‬َ ْ‫ﺒ‬َ‫ﺮ ﻗ‬ُ ‫ﺤ‬ْ َ‫ﺒ‬ْ‫ اﻟ‬َ‫ﻔﺪ‬ِَ‫ﻨ‬َ‫ﻲ ﻟ‬‫رﺑ‬َ ‫ت‬ Say: “If the sea were ink for the Words of my Lord, surely, the sea would be exhausted before the Words of my Rabb would be finished, even if we brought (another sea) like it for its aid.” (18:109) The Mufassiroon (scholars of Tafseer) comment that there are two kinds of “Words of Allah” (‫ت‬ ِ ‫ﻤﺎ‬َِ‫ﻠ‬َ‫)ﻛ‬: Revelation are the Words of Allah His word “kun” (be). The consequence of the word “kun” is all of creation. In the first surah, the Names of Allah are mentioned, and in the next surah, the other means to know Allah ta’ala (His revelation and creation) are mentioned. Thirdly, through Shirk. When you get to know Allah ta’ala, you have acquired tawheed. The opposite of

tawheed as we know is shirk, and the ending ayaat of both surahs are denouncements of shirk. There are different kinds of denouncing of shirk. In simple terms: if you elevate any creation above where it belongs, that is shirk, and if you say anything about Allah that is lower than He deserves, that is shirk. Either you are taking the creation too high or bringing the Creator lower. Suratul Israa ends:

ٌ ‫ﻳ‬ِ‫ﺷﺮ‬ َ ‫ُﻪ‬َ‫ﻦ ﻟ‬ْ ُ‫ﻜ‬َ‫ﻢ ﻳ‬ْ َ‫ﻟ‬َ‫ا و‬ً‫ﺪ‬َ‫ﻟ‬َ‫ و‬ْ‫ﺨﺬ‬ِ ‫ﺘ‬َ‫ﻢ ﻳ‬ْ َ‫ي ﻟ‬ِ‫ﺬ‬‫ اﻟ‬ِ‫ﻪ‬‫ﻠ‬ِ‫ ﻟ‬ُ‫ﻤﺪ‬ْ ‫ﺤ‬َ ْ‫ﻞ اﻟ‬ِ ُ‫ﻗ‬َ‫و‬ ‫ﺮا‬ً‫ﻴ‬ِ‫ﺒ‬ْ‫ﻜ‬َ‫ ﺗ‬ُ‫ﺮه‬ْ‫ﺒ‬َ‫ﻛ‬َ‫ل و‬ ‫ﻦ اﻟﺬ‬َ ‫ﻣ‬ِ ‫ﻲ‬ ِ ْ‫ﻤﻠ‬ُ ْ‫ﻲ اﻟ‬ِ‫ﻚ ﻓ‬  ِ‫ﻟ‬َ‫ و‬‫ُﻪ‬َ‫ﻦ ﻟ‬ ْ ُ‫ﻜ‬َ‫ﻢ ﻳ‬ْ َ‫ﻟ‬َ‫ﻚ و‬ 

ۖ

And say: “All the praises and thanks are only for Allah, Who has not taken a son, and Who has no partner in (His) Dominion, nor does He have a supporter in His Glory. And declare His Greatness above all greatness. (17:111) To reduce the status of Allah azza wa jal, in His Attributes, in His Wisdom, is a form of shirk, which was committed by the Jews and has been denounced in this ayah. On the other hand, The Prophet sal Allahu alayhi wa sallam is commanded in the last ayah of Kahf:

ً ‫ﻤ‬َ َ‫ﻞ ﻋ‬ْ ‫ﻤ‬َ ْ‫ﻌ‬َ‫ﻴ‬ْ‫ﻠ‬َ‫ ﻓ‬ِ‫ﻪ‬‫رﺑ‬َ َ‫ﻘﺎء‬َِ‫ﺟﻮ ﻟ‬ُ ‫ﺮ‬ْَ‫ن ﻳ‬َ ‫ﺎ‬َ‫ﻦ ﻛ‬ْ ‫ﻤ‬َ َ‫ ﻓ‬ٌ‫ﺣﺪ‬ِ ‫ا‬َ‫ و‬ٌ‫ٰـه‬َ‫ﻟ‬ِ‫ﻢ إ‬ْُ‫ﻜ‬ُ‫ٰـﻫ‬َ‫ﻟ‬ِ‫ﻤﺎ إ‬َ‫ﻧ‬َ‫ﻲ أ‬ َ‫ﻟ‬ِ‫ إ‬‫ﻰ‬ ْ ِ‫ﺸﺮ‬ ُ‫ﻜ‬ُ‫ﻠ‬ْ‫ﻣﺜ‬ِ ‫ﺮ‬ٌ‫ﺸ‬ ْ ُ‫ﻻ ﻳ‬ََ‫ﺤﺎ و‬ً ِ‫ﺻﺎﻟ‬ َ َ‫ﺎ ﺑ‬َ‫ﻧ‬َ‫ﻤﺎ أ‬َ‫ﻧ‬ِ‫ﻞ إ‬ْ ُ‫ﻗ‬ ‫ك‬ ‫ﻼ‬ ‫ﺣ‬ ‫ﻮ‬ ‫ﻳ‬ ‫ﻢ‬  َ  ُ ْ   َ  ٰ ‫ا‬ً‫ﺣﺪ‬َ َ‫ أ‬ِ‫ﻪ‬‫رﺑ‬َ ِ‫ة‬َ‫ﺎد‬َ‫ﺒ‬ِ‫ﻌ‬ِ‫ﺑ‬ 

ۖ

Say: “I am only a man like you. It has been inspired to me that your Ilah is One Ilah. So whoever hopes for the Meeting with his Rabb, let him work righteousness and associate none as a partner in the worship of his Rabb.”

َ َ‫ ﺑ‬bashar, The word used for man is ‫ﺮ‬ bashar, which literally means one that has skin that is exposed. Allah ta’ala ٌ ‫ﺸ‬ did not say insaan (man), but rather emphasized that the Prophet sal Allahu alayhi wa sallam is just flesh and bones like them. The only difference: ‫ﻲ‬  َ‫ﻟ‬ِ‫ إ‬‫ﻰ‬ ٰ ‫ﺣ‬َ ‫ﻮ‬ُ‫ ﻳ‬, revelation has been given to me that:ٌ‫ﺣﺪ‬ِ ‫ا‬َ‫ و‬ٌ‫ٰـه‬َ‫ﻟ‬ِ‫ﻢ إ‬ْُ‫ﻜ‬ُ‫ٰـﻫ‬َ‫ﻟ‬ِ‫إ‬, that your Ilaah, the One worthy of worship, is One. By saying this, the Prophet sal Allahu alayhi wa sallam is making sure that no one takes him more than a bashar, bashar, which is the other shirk of elevating the creation too high. In surah 17, the shirk of reducing the status of Allah is denied, and in surah 18, the shirk of elevating creation is denied. The second last ayaat of both surahs are introductions to tawheed, and the last ayaat of both are a denouncing of shirk. And finally: At the end of suratul Israa, Allah says:

ِ‫ﻪ‬‫ﻠ‬ِ‫ ﻟ‬ُ‫ﻤﺪ‬ْ ‫ﺤ‬َ ْ‫ﻞ اﻟ‬ِ ُ‫ﻗ‬َ‫و‬ Say Alhamdulillah. A command. How does suratul Kahf begin?

ِ‫ﻠﻪ‬ِ‫ ﻟ‬ُ‫ﻤﺪ‬ْ ‫ﺤ‬َ ْ‫اﻟ‬ Alhamdulillah. SubhanAllah, how beautifully connected! Why did br Nouman share this gem? Because when we read translation, it seems to us that the subjects and stories are jumping from one to another. The scholars have given a lot of reflection as to why our Rabb has organized the Message this way, it is not random or chaos, but there is divine revelation in the sequence. Not only is an ayah a manifestation of divine wisdom, the sequence of the ayaat are a manifestation of divine wisdom as well so it deserves attention and reflection. Allah ta’ala is teaching us how to communicate and organize our thoughts by showing us the utmost fashion in which thoughts and a message may be organized. May Allah ta’ala give us a deep appreciation of the Qur’an, and a love of Qur’an for us and our families. Ameen. Be the first to like this post.

from → Arabic Arabic,, Bayyinah Gems, Gems, Gems Gems,, Qur'an ← Session Eight pt 2: Weakening and Empowering a Statement Closing Remarks: The Final Reminder → 2 Comments leave one →

1. Amatullah permalink permalink* * October 28, 2008 3:38 pm The first ayah of suratul Kahf has to be one of my favorites in the Qur’an subhanAllah…check out the tafseer here: http://trueword.wordpress.com/2008/08/29/tafsirsurahkahfayah1/


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Names of Allah Session Four: Syntax in the Qur'an As Salaam The Perfection and Giver of Peace Session One: Mercy and Forgiveness Know your Dhikr

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Closing Remarks: The Final Reminder October 28, 2008 tags: Arabic Arabic,, Bayyinah Gems, Gems, nouman khan, khan, Qur'an by Amatullah Bismillah Alhamdulillah, the Bayyinah course was an awesome three weeks of being immersed in the remembrance of Allah ta’ala and the language of His Book. I hope this compilation of the gems have been beneficial inshaAllah. To see everything that was shared again, check out the Bayyinah Gems category. May Allah ta’ala grant Bayyinah Institute success, and bless all of its instructors with guidance, knowledge and tawfeeq and may He ta’ala grant them Firdaws al ‘Alaa for their work, Ameen. As a close to these gems, I wanted to share the final reminder that br Nouman gave us.

The Final Reminder Why are we learning Arabic? Allah ta’ala poses a challenge to us all: ِ‫ﺮ‬ْ‫ﻛ‬‫ﻠﺬ‬ِ‫ن ﻟ‬ َ ‫ﺮآ‬ْ ‫ﻘ‬ُْ‫ﺎ اﻟ‬َ‫ﺮﻧ‬ْ ‫ﺴ‬  َ‫ ﻳ‬ْ‫ﻘﺪ‬ََ‫ﻟ‬َ‫و‬

We have certainly facilitated the Qur’an for remembrance. (54: 17) Allah ta’ala calls the Qur’an a rembrance many times:

‫ﺮ‬ٌْ‫ﻛ‬ِ‫ﻻ ذ‬ِ‫ إ‬َ‫ﻮ‬ُ‫ن ﻫ‬ ْ ِ‫إ‬ indeed it is only a Reminder. (81:27)

‫ﺮ‬َْ‫ﻛ‬‫ﺎ اﻟﺬ‬َ‫ﻨ‬ْ‫ﺰﻟ‬َ‫ﻦ ﻧ‬ ْ َ‫ﺎ ﻧ‬‫ﻧ‬ِ‫إ‬ ُ ‫ﺤ‬ Indeed We have sent down this Reminder. (15:9)

ِ‫ﻪ‬‫ اﻟﻠ‬ِ‫ﺮ‬ْ‫ﻛ‬ِ‫ ذ‬ٰ‫ﻰ‬َ‫ﻟ‬ِ‫ا إ‬ْ‫ﻮ‬َ‫ﺳﻌ‬ ْ ‫ﺎ‬َ‫ﻓ‬ Race to the Remembrance of Allah. (62:9)

َ

َ ‫ﺼ‬ The longest part of salaah is qiyaam, in which we read the Qur’an. Allah says about the salah: َ‫ﻼة‬  ‫اﻟ‬ِ‫ﻢ‬ِ‫أﻗ‬ ‫ي‬ِ‫ﺮ‬ْ‫ﻛ‬ِ‫ﺬ‬ِ‫ ﻟ‬ Establish the salaah to remember Me (20:14). The ultimate remembrance of Allah are His own Words, which is why He says: ‫ﻢ‬ ْُ‫ﻤﻜ‬َ ‫ﻠ‬َ‫ﻤﺎ ﻋ‬ََ‫ﻪ ﻛ‬َ‫ﺮوا اﻟﻠ‬ُُ‫ﻛ‬ْ‫ﺎذ‬َ‫ ﻓ‬remember Allah how He taught you (2:239). So the ultimate reminder of Allah is the Book of Allah, which calls itself the ultimate means to reminder: ٌ‫ﺮة‬َِ‫ﻛ‬ْ‫ﺬ‬َ‫ﺎ ﺗ‬َ‫ﻬ‬‫ﻧ‬ِ‫ﻼ إ‬َ‫ﻛ‬ Rather, it is only an admonition! (80:11)

َ َ‫ﻦ ﻳ‬  ‫ﺨﺎ‬ ِ‫ﻋﻴﺪ‬ِ َ‫فُو‬ ْ ‫ﻣ‬َ ‫ن‬ ِ ‫ﺮآ‬ْ ‫ﻘ‬ُْ‫ﺎﻟ‬ِ‫ﺮ ﺑ‬ْ‫ﻛ‬َ‫ﺬ‬َ‫ﻓ‬ And remind by the Qur’an, him who fears My Threat. (50:45) What does ‘reminder’ mean? It is not necessarily new knowledge. When you remind someone of something, they already knew about it. So a reminder is sort of repetitive, as opposed to knowledge which can be something new. From that point of view, we can address one of the main criticisms of the Qur’an in the west which is “the Qur’an repeats too much.” The first response to that is that the first purpose of the Qur’an is not to educate, it is to remind . Even more so, the reminder is not the main goal but the main goal is guidance and the means to guidance is the reminder . The Qur’an calls itself reminder and it always calls itself guidance. What is the means to remembrance? It is the salaah. Allah ta’ala ensured that we do not loose a single day without going before Him, leaving the world behind us to stand in front of Him, making sure we all recite the ultimate remembrance in hopes that we may be guided. The biggest testimony to this is that we recite “ihdinas siraatal mustaqeem” mustaqeem” in Fatihah, and then we recite something from the dhikr. There are two central terms in appreciating the Qur’an for all of us that have been undermined. What is being overemphasized is the knowledge of Qur’an, the tafseer of Qur’an, the sciences of Qur’an, the grammar of Qur’an, tajweed of Qur’anthese are all important, but the MOST important of all of these is the GUIDANCE of the Qur’an by means of the reminder of the Qur’an . These are the two key

components, and if you are missing these two, you can be a mufassir of the Qur’an, a reciter of Qur’an, a tajweed expert – but that will not help you at all because that is not the primary function of the Qur’an. The word ‘guidance’ in and of itself is very cliché and we use the term fairly loosely. But let’s look to a simple definition of guidance to drive the point home; don’t think of it as a religious term but as a wordly term. Take these examples: when do you ask for guidance in school? When you don’t know which career to chose or which classes to take, so you go to the guidance counselor. Or how about ab out if you’re lost on the way to the airport, what do you do? You stop and ask for guidance. Guidance, generally speaking, is when someone has a goal in mind, and they do not know how to reach this goal so they ask for help. This makes guidance seem like knowledge. If I knew which courses to take, I wouldn’t need to see the guidance counselor. If I knew the directions, I wouldn’t ask for help. So we think of guidance almost the same as we think of knowledge and these two seem to be tied together. This association of knowledge and guidance works for everything else in life but it does not work for our deen and our relationship with Allah azza wa jal. Why not? Think about it: Do you know Muslims who know something is haraam yet they still do it? Did Allah speak about people who have a lot of knowledge, and still rejected the Messenger? So knowledge does not necessarily lead to guidance, and knowledge and guidance are not the same thing. It is very possible that a person can have a lot of knowledge and still be void of guidance. Allah ta’ala speaks of people who are very knowledgeable in the Qur’anand think about it, if Allah ta’ala says they have knowledge then that means they must of have a lot of knowledge. Yet in the same passage where Allah tells us that they are knowledgeable, He tells us that they rejected the Messenger and they changed their books after they understood them…They did not change the book because they did not understand, but Allah says: it (2:75). So there was no knowledge َ ُ‫ ﻳ‬they altered it even after they understood it (2:75). ُ ‫ﻮه‬ُ‫ﻘﻠ‬َ َ‫ﻣﺎ ﻋ‬َ ِ‫ﺪ‬ْ‫ﻌ‬َ‫ﻣﻦ ﺑ‬ِ ‫ﻪ‬ُَ‫ﻮﻧ‬ُ‫ﺮﻓ‬‫ﺤ‬ missing. We can see from this that there is a difference between knowledge and guidance. So what is the relationship between knowledge and guidance? Knowledge is a stepping stone TO guidance but it is not necessarily the case that when you take the step to knowledge, that you are guaranteed guaranteed guidance. Those who have knowledge and did not take the next step to guidance are greater criminals than the ones who did not have knowledge and did not seek guidance. Allah ta’ala calls these people: ‫ﻢ‬ ُ ْ‫ﻤﻐ‬َ ْ‫اﻟ‬ ْ ِ‫ﻬ‬ْ‫ﻴ‬َ‫ﻠ‬َ‫ب ﻋ‬ ِ ‫ﻀﻮ‬ those who received anger upon them. them. After knowledge they still disobeyed and turned away from guidance. An increase in knowledge is not an increase in guidance…UNLESS you want it to be. How do you do this? The more your knowledge increases, the more your remembrance should increase. And when you remember Allah, beg Allah for guidance. The next clarification is between being Muslim and being guided. Being Muslim does not guarantee one

being guided. Guidance is a day to day, an hour to hour, a salaah to salaah thing…Choices we must make everyday, which is why we have to keep asking Allah for it because we do not know which choice we will take when it comes up. The purpose of this course and learning Arabic is to give us a reason to remember Allah . We can learn about some tafseer which is great, but the number one thing is that we want to do is empower our remembrance of Allah, and the real remembrance of Allah is salaah . We should upgrade from having an artificial definition of khushoo’, to experiencing the real thing. There is a serious state of emergency for our ummah with regards to the Qur’an. The great thing about the Sahaba radi Allahu anhum is that they were in love with this Book. Umar radi Allahu anhu would make sure there was duroos (classes) of Qur’an in every community. We are now moving more and more from this Book.

Our intentions should be to remember Allah azza wa jal by means of His Words . For example, if you want to gain a love for the sunnah, study the Qur’an. You will appreciate how Allah loves His Messenger sal Allahu alayhi wa sallam, and that will make you love the messenger even more. A Sahabi or a scholar can write their love for the Prophet sal Allahu alayhi wa sallam, but when Allah ta’ala shares His love for the Prophet sal Allahu alayhi wa sallam…that is just amazing. Finally, we sincerely ask Allah ta’ala to make us among those whom the Prophet sal Allahu alayhi wa sallam mentioned:

‫ﺧﻴﺮﻛﻢ ﻣﻦ ﺗﻌﻠﻢ اﻟﻘﺮان و ﻋﻠﻤﻪ‬ The best of you are those who learn the Qur’an and teach it . (Bukhari) We all say ‘Ameen’ together now, but when you are alone in your home or driving by yourself, beg Allah ta’ala to make you among these people for your effort in learning His book. When learning the Qur’an and studying it, we should not let shaytaan come to us and incite us with whispers of pride or think we have a lot of knowledge. We should remain firm and steadfast in our courses of study, and take up the challenge that Allah ta’ala posed in first ayah here:

ْ َ‫ﻬ‬َ‫ ﻓ‬Allah made the Qur’an easy for dhikr, is there anyone who will put in the effort to ٍ‫ﺮ‬ِ‫ﻛ‬‫ﻣﺪ‬ُ ‫ﻦ‬ ْ ‫ﻣ‬ِ ‫ﻞ‬ remember? remember? Allah ta’ala did not start by telling us to remember the Qur’an, rather He started by telling us the Qur’an is EASY , so in that case… Who amongst us will step forward? ADVERTISEMENT

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from → Arabic Arabic,, Bayyinah Gems, Gems, Gems Gems,, Good Things, Things, Qur'an ← Session Nine: Cohesion and Consistency in the Qur’an Qur’an vs Kitaab → 7 Comments leave one →

1. Amatullah permalink permalink* * October 28, 2008 3:41 pm

ْ َ‫ﻬ‬َ‫ﻓ‬ A really amazing point about the ayah from suratul Qamar where Allah says: ٍ‫ﺮ‬ِ‫ﻛ‬‫ﻣﺪ‬ ُ ‫ﻦ‬ ْ ‫ﻣ‬ِ ‫ﻞ‬ A miracle in the actual word “muddakir”, where a daal is used and not the usual thaal. Allah uses a form of the word that’s much easier to pronounce in a verse where He is saying the Qur’an is easy to remember. Jazahum Allahu khayran to the person who shared it with me!

2. stranger permalink October 28, 2008 4:30 pm SubhanAllah… awesom aw esomee

3. Fa r ermalink

October 29, 2008 12:43 pm Congratulations on completing the course May Allah benefit you much and benefit others by you, ameen.

4. serendipitouslife permalink October 29, 2008 3:26 pm JazakAllahkhair for sharing all these gems with us. May Allah (SubbhanawaTaala) make them a source of guidance.

5. nuh permalink October 30, 2008 5:17 pm Baraka Allahu feeki Amatullah. Thank you for sharing all the awesome gems with us. O Allah give us Knowledge, Wisdom,and Wisdom,and Guidance Amin.

6. Amatullah permalink permalink* * October 30, 2008 8:53 pm barak Allahu feeki Fajr wa iyyaki ukhtee serendipitouslife, Ameen. wa feek barak Allah akhee Nuh, Ameen. InshaAllah I will be sharing many more things I learned from this class in the future! He gave us a lot of really cool tidbits throughout the class that I will be posting inshaAllah. barak Allahu feeh.


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Tayyib Websites and Blogs AE AlHuda Institute AlMaghrib Institute Arabic Gems Bariis iyo Basto Bayyinah Institute Daily Reminders Dar us Salaam Egyptian Gumbo Enduring Thoughts Fajr Green Zabiha HalfDate Healthy Muslim Ilm Fruits Ilm Seeker Invaider Islamic Information Center Islamic Texts Istighfar Joy Luck Kitchen Khutbah Central Light Upon Light Little Bo Peep MR Muslim Matters Must Keep Tryin’ Pen 4 Allah Qabeelat Nurayn Qur’an and Me Reminders * ‫ذﻛﺮى‬ Saheefah Sayings of the Salaf Serendipitous Life Student of Islam

Suhaib Webb Tawheed First The Big Picture True and Good Words Writeous Bum


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