Monthly Archives: April 2013

Al Bayyinah 98: 6-8

Verse 6-7

6. Verily, those who disbelieve (in the Religion of Islâm, the Qur’ân and Prophet Muhammad (Sal-Allaahu ‘alayhe Wa Sallam)) from among the people of the Scripture (Jews and Christians) and Al-Mushrikûn will abide In the Fire of Hell. they are the worst of creatures.

7. Verily, those who believe [in the Oneness of Allâh, and In his Messenger Muhammad (Sal-Allaahu ‘alayhe Wa Sallam)) including All obligations ordered by Islâm] and do righteous good deeds, they are the best of creatures.

Allah reminds us again that the one who disbelieve in the Quran and also Prophet Muhammad sallallahu alaihi wasalam are DISBELIEVERS. This include

-Those from ahl kitab

– Al mushrikin

They still disbelief even though the proof is brought to them. Here Allah clearly states that their place is in hell

 شر البرية Allah describe them as the WORSE of Creatures

They are worse than even the animals, for the animals do not possess reason and power, but these people reject the truth in spite of having reason and authority.

In contrast to this, is ayah 7

Verily, those who believe [in the Oneness of Allâh, and In his Messenger Muhammad (Sal-Allaahu ‘alayhe Wa Sallam)) including All obligations ordered by Islâm] and do righteous good deeds, they are the best of creatures.

Allah says those who believe in Allah and Prophet Muhammad sallalalhu alaihi wasalam and also do righteous deed are the best of creatures.

Some scholars have used this ayah as a proof that the believers have a status among the creatures that are better than the angels. Allah knows best.

Arabic Words

These are the Opposites in the two ayat. Write down what it means below it

 كفروا

ءامنوا

شر البرية

خير البرية

 Activity

Compare the two different types of creatures that are found in the ayat six and seven.

Verse 8

Ultimate gift

8. their reward with their Lord is ‘Adn (Eden) Paradise (Gardens of Eternity), underneath which rivers flow, they will abide therein forever, Allâh well-pleased with them, and they with Him. that is for Him who fears his Lord.

The Reward is with Their Lord

جزاء – reward

 

Allah says the reward is with Him. Imagine the One who created this whole universe promising you reward that He Himself is preserving for you.

The reward was attributed to Allaah for two reasons:
i.  To show its greatness. When you talk about who it is from, who is incredibily Generous and the one who Create, you can only imagine how great the reward that He is preserving will be.
ii. To show that this reward is being preserved to the utmost degree, because none can preserve and protect better than Allaah.

Also, the reward was attributed to Allaah’s Rububiyyah to indicate how perfectly Allaah takes care of and nurtures the one who does good deeds. (In reference to His special rububiyyah). Thus special great reward that allah is saving it for them.

Allâh well-pleased with them, and they with Him

The condition that Allah will be pleased with them is more illustrious than any everlasting delights that they will be given.

Allah will be pleased with them. The master is happy with the slave and likewise. And this is among the greatest pleasures in yaumul akhirah.

Let’s have a look at this hadith

Narrated Abu Said Al-Khudri (RadhiAllahu ‘anhu): 

Allah’s Apostle (Sallallaahu ‘alaihi wasallam) said, 

“Allah will say: to the people of Paradise, ‘O the people of Paradise!’ 

They will say: ‘Labbaik, O our Lord, and Sa’daik!’ 

Allah will say: ‘Are you pleased?” 

They will say: ‘Why should we not be pleased since You have given us what You have not given to anyone of Your creation?’ 

Allah will say: ‘I will give you something better than that.’ 

They will reply: ‘O our Lord! And what is better than that?’ 

Allah will say: ‘I will bestow My pleasure and contentment upon you so that I will never be angry with you after forever.’ “ 

[Sahih Bukhari – Book 76 – Hadith 557]

What a beautiful feeling it will be. May we be among those whom Allah will be pleased with in yaumul akhirah.

 Our Attitude towards Allah’s Promises of Rewards

We need to have Ihtisaab of Allah’s promised of His rewards. Ihtisaab means to sincerely belief and truly expecting the rewards from Allah. Do a good deed and think of the reward that’ll come with it. You believe in the reward and you will continuously motivate yourself to do more good deeds knowing fully well that Allah will preserve the reward for you.

Having eemaan and ihtisaab with the help of Allah, will keep you strong in facing the constant tests that comes along the way. Remember Allah never break His promises!

That is for Him who fears his Lord.

All the reward will be attained by those who fear Allah the way He should be feared. This is the person who worships Allah as if he sees Him, and he knows that even though he does not see Him, indeed Allah sees Him.

List down how you should fear Allah

 Other Activities

8. their reward with their Lord is ‘Adn (Eden) Paradise (Gardens of Eternity), underneath which rivers flow, they will abide therein forever, Allâh well-pleased with them, and they with Him. that is for Him who fears his Lord. 

Mention all the rewards that Allah has promised in this ayah

 LESSONS

  1. People of the Book refers to both the Jews and the Christians. If they do not follow their book which state to believe in Prophet Muhammad sallallahu alaihi wasalam then they are among the kuffar.
  2. The mushrikun are kuffar.
  3. Prophet Muhammad sallallahu alaihi wasalam is the Bayyinah they were waiting for
  4. Prophet Muhammad sallallahu alaihi wasalam recites the Suhufam Mutaharah (Purified Pages)
  5. The arrival of Prophet Muhamamd sallalhu alaihi salam spate the people of the Book into different parties. Some continue to be believers and some went astray.
  6. Allah states the (Dinnul Qiyamah) right religion
  • Worship Allah alone
  • Mukhlisin
  • Staying away from shirk
  • Establishing solat
  • Give zakat

7. The kaffirun will be in the Hellfire.

8. Allah describe the People of the Book who didn’t believe in Prophet Muhammad sallallahu alaihi salam and also the Mushrikun as Sharrul Bariyyah

9.Allah describes the believers as Khairul Bariyyah

10. The reward for the believers is with Allah which will be beyond our imagination

11. Among the promised reward is Jannah with river flowing underneath.

12. Allah will promise the believers that he will be pleased with them and will never be angry with them.

13. All the reward are for those who fear their Lord.

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Al Bayyinah – Verse 4-5

Verse 4

وَمَا تَفَرَّقَ الَّذِينَ أُوتُوا الْكِتَابَ إِلَّا مِن بَعْدِ مَا جَاءَتْهُمُ الْبَيِّنَةُ

4. and the people of the Scripture (Jews and Christians) differed not until after there came to them clear evidence. (i.e. Prophet Muhammad (Sal-Allaahu ‘alayhe Wa Sallam) and whatever was revealed to Him).

Allah says in

surah al Imran 3: 105

105. and be not as those who divided and differed among themselves after the clear proofs had come to them. it is they for whom there is an awful torment.

This verse only refers to the people of those divinely revealed Scriptures that were sent down to the nations that were before us. The Mushrikuns are not mentioned here. After Allah established the proofs and evidences against them, they divided and differed concerning that which Allah had intended in their Scriptures, and they had many differences.

For example, what happen after Prophet Isa alaihi salam came? Prophet Isa alaihi salam came bringing the same rulings of Prophet Musa alaihi salam to Bani Israel. However, the people of Book got separated whereas Prophet Isa alaihi salam was also a bayyinah for them at that time.

In a hadith concerning similar matter

Verily the Jews differed until they became seventy one sects. And verily the Christians differed until they become seventy two sects. And this Ummah will divide into seenty three sects, and all of them will be in the Fire except one. They said, “Who are they O Messenger of Allah?” He replied, “Those who are upon what I and my companions are upon.”

Essentially the People of the Books have moved from Light to darkness. Nur ila Dzulumat. They are into darkness because of their refusal to accept event though they had knowledge.

One thing we must know and always remember is that in the pursuit of us searching for knowledge, we must have taqwa. If knowledge is not attached to TAQWA, it becomes a mean of ARROGANCE.

Beware of falling into arrogance that will lead you to astray even though you have so much knowledge. A perfect example would be shaytan, who has been worshipping Allah for a long time and has so much knowledge, Yet his arrogance betray him and led him astray. Na’udzubillah.

Verse 5

وَمَا أُمِرُوا إِلَّا لِيَعْبُدُوا اللَّـهَ مُخْلِصِينَ لَهُ الدِّينَ حُنَفَاءَ وَيُقِيمُوا الصَّلَاةَ وَيُؤْتُوا الزَّكَاةَ ۚ وَذَٰلِكَ دِينُ الْقَيِّمَةِ

and they were commanded not, but that they should Worship Allâh, and Worship none but Him alone (abstaining from ascribing partners to him), and perform As-Salât (Iqâmat-as-Salât) and give Zakât: and that is the Right religion.

 

The first part of the verse says, what the commands are for them.

What are the commands?

 

i. and they were commanded not, but that they should Worship Allâh, and Worship none but Him alone

 

Those who were sent the prophets before Prophet Muhammad sallallahu alaihi wasalam were sent the same message as us that is as stated in the

surah al Anbiya 21: 25

and we did not send any Messenger before You (O Muhammad ) but we inspired Him (saying): Lâ ilâha illa Ana [none has the Right to be worshipped but I (Allâh)], so Worship Me (Alone and none else).

ii. Make Solah and Give Zakah

 

The command to make solah and give out zakah always come together

 

The command for solah and zakah always come together in the Quran.

 

Al Baqarah 2: 43

and perform As-Salât (Iqâmat-as-Salât), and give Zakât, and Irka’ (i.e. bow down or submit yourselves with obedience to Allâh) along with Ar­Raki’ûn.

Al Baqarah 2: 83

and perform As-Salât (Iqâmat-as-Salât), and give Zakât.

Al Baqarah 2: 110

and perform As-Salât (Iqâmat-as-Salât), and give Zakât,

Solat is sincerity with Allah.

 

Zakat is ihsan between human.

 

For the believer’s eeman to be complete, he has to have these two. One cannot just pray while neglecting his zakat duty nor can one give only zakah without performing solat.

 

Arabic words

i. The word أمروا

Do you see the letter wau and the alif with a small circle on top of it? This indicates that this is for many people.

ii. The word ليعبدوا

The root of this word is عبد

It has two meanings

  1. He worshipped
  2. Slave

Essentially this is our relationship with Allah that we worship Allah and we are also His slave. Since Allah is the highest of example we cannot truly bring the meaning by comparing to any of the creation. However for understanding, we understand that human can also be slaves to man. The relationship with this man and his master can never be the same with us as slaves to Allah. For Allah as the Master is loved and obeyed throughout.

Some brief conditions to be the slave of Allah

  1. Love of Allah
  2. Obedience
  3. Sincerity in everything we do is for Allah
  4. Trust and tawakkal to Allah that everything He gives us is good for us.
  5. Term of slavery is dictated by Allah. To be a good slave must be dictated by Allah not by our own whims and desires.

So the next time you see the word عبد and its derivatives, let it be known it does not mean worship only, it also mean that we are truly the slave of Allah and we are required to obey all that He commands.

iii. The word حنفاء

It comes from the root: Hanaf which means “tilting”.  Al- Haneef means “the one tilted” away from shirk.  Prophet Ibrahim alaihi salam was called al Haneef which means Prophet Ibraheem was tilted away from polytheism (worshipping many gods and idols) and to monotheism Worshipping one God).  This religion was called Hanefiyyah because it is the religion which is tilted away from Shirk/polytheism.

In this ayah 5 of Surah al bayyinah, Allah use the word حنفاء meaning this is part of the command to those who receive revelation that

  1. They should worship Allah alone
  2. They should not commit shirk.

Allah says in surah an Nahl 16: 36

and Verily, we have sent among Every Ummah (community, nation) a Messenger (proclaiming): “Worship Allâh (Alone), and avoid (or keep away from) Tâghût (all false deities, etc. i.e. do not Worship Tâghût besides Allâh).” Then of them were some whom Allâh guided and of them were some upon whom the straying was justified. so travel through the land and see what was the end of those who denied (the truth).

 

 

 وَذَٰلِكَ دِينُ الْقَيِّمَةِ

The Right Religion

 

Allah describes here the criteria of a right religion in this ayah

 

  1. To worship Allah alone
  2. To worship Allah with ikhlas
  3. To stay away from shirk
  4. To perform solah
  5. To make zakah

 

 

 

 Activity

 

–          Print on an A5 card part of ayat 5.

 

–          Give in point form how Allah describes what deenul qayyimah it in this ayat.

 

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Al Bayyinah 98: 1-3

1. those who disbelieve from among the people of the Scripture (Jews and Christians) and among Al-Mushrikûn, were not going to leave (their disbelief) until there came to them clear evidence.

2. a Messenger (Muhammad (Sal-Allaahu ‘alayhe Wa Sallam)) from Allâh, reciting (the Qur’ân) purified Pages [purified from Al-Bâtil (falsehood, etc.)].

3. containing correct and Straight laws from Allâh.

Verse 1

لَمْ يَكُنِ الَّذِينَ كَفَرُوا مِنْ أَهْلِ الْكِتَابِ وَالْمُشْرِكِينَ مُنفَكِّينَ حَتَّىٰ تَأْتِيَهُمُ الْبَيِّنَةُ

1. those who disbelieve from among the people of the Scripture (Jews and Christians) and among Al-Mushrikûn, were not going to leave (their disbelief) until there came to them clear evidence.

 

There were some different of opinions about the whole meaning of this ayah. Some of the mufasirun commented that this ayah was from the point of view of the mushrikun that is they had demanded for a proof only until then would they believe. This has been in several cases that they asked for proof.

Surah al Isra’ 17: 90

90. and they say: “We shall not believe In You (O Muhammad ), until You Cause a spring to gush forth from the earth for us;

91. “Or You have a garden of date-palms and grapes, and Cause rivers to gush forth In their midst abundantly;

92. “Or You Cause the heaven to fall upon us In pieces, as You have pretended, or You bring Allâh and the angels before (us) face to face;

93. “Or You have a House of adornable materials (like silver and pure gold, etc.), or You ascend up into the sky, and even Then we will put no faith In Your ascension until You bring down for us a Book that we would read.” Say (O Muhammad ): “Glorified (and Exalted) be My Lord (Allâh) above All that evil they (polytheists) associate with him! am I anything but a man, sent as a Messenger?”

94. and nothing prevented men from believing when the guidance came to them, except that they said: “Has Allâh sent a man as (His) Messenger?”

95. say: “If there were on the earth, angels walking about In peace and security, we should certainly have sent down for them from the heaven an angel as a Messenger.”

 But most scholars translate the ayah as there was no means of the kufr to be freed from their state of unbelief except that a clear evidence (of the truth) should come and make them understand the falsity that they believe in. This does not mean that after the coming of the clear evidence they would give up kufr, but that in the absence of the clear evidence it was not at all possible that they would be delivered from that state. However, if even after its coming, some of them still persisted in their kufr, then they themselves would be responsible for it; they could not complain that Allah had made no arrangement for their guidance.

It is clear from this ayah, Allah makes a distinct difference of a believer and a disbeliever. Those who had received a book from Allah are also considered disbeliever if they refuse to believe and accept Prophet Muhammad sallalahu alaihi wasalam.

 

5.1.1. People of the Book and the Mushriks

أهل الكتاب – People of the Book

The People of the Book are the Jews and the Christians.

المشركون- Idolaters

Idolaters are the worshipers of idols and fire among the Arabs and the non Arabs. This may mean also that they do believe in Allah but worshiping others as means. Just like the Quraysh who believe in Allah but worship idols as an intercession for them.

The common factors between them two are kufr. The people of the Book, however, follow the Book or part of the Book that were once revealed to their Prophets, while the idolaters do not follow any prophet of whatsoever.

Even though both of them are kufr, it is important to distinguish between them two because

  1. For they believed in the principle of Tauhid (Oneness of God) as the true religion, and then committed shirk. Contrary to this, the mushrik acknowledged shirk (idolatry) and dis-acknowledged Tauhid.
  2. Animal flesh duly slaughtered by the followers of the Book has been declared lawful for the Muslims if they slaughter a lawful animal in the name of Allah in the prescribed way. The animal slaughtered by the mushriks is unlawful.
  3. Also it is allowed to marry their women (not the man though). The Muslims are not allowed to marry from the mushrik.

Allah is the one who called them Ahl Kitab and Allah also described them as kufr. In this sense they are the same like pagans. Referring to them as ahl kitab should only serve them as a reminder that they are among the ones who have received The Book from Allah and the Prophet with a message. They are to adhere to the Message and become true Muslims as what their book commands them so.

 

5.2. Verse 2

رَسُولٌ مِّنَ اللَّـهِ يَتْلُو صُحُفًا مُّطَهَّرَةً ﴿٢

2. a Messenger (Muhammad (Sal-Allaahu ‘alayhe Wa Sallam)) from Allâh, reciting (the Qur’ân) purified Pages [purified from Al-Bâtil (falsehood, etc.)].

Allah mentioned al Bayyinah in the first verse. What is the Bayyinah (clear proof) is explained in this verse.

Al Bayyinah is A Messenger from Allah that recites the purified pages. The Bayyinah is Prophet Muhammad sallallahu alaihi wasalam himself! He is the promised Messenger that was mentioned in their books. In fact, the Jews were waiting for him when they resided in Madinah, but when the Messenger came from the Arabs and not the Jews, they became envious and refused to accept even though they knew him clearly like their own son.

Al Baqarah 2: 146

الَّذِينَ آتَيْنَاهُمُ الْكِتَابَ يَعْرِفُونَهُ كَمَا يَعْرِفُونَ أَبْنَاءَهُمْ ۖ وَإِنَّ فَرِيقًا مِّنْهُمْ لَيَكْتُمُونَ الْحَقَّ وَهُمْ يَعْلَمُونَ

146. those to whom we gave the Scripture (Jews and Christians) recognise Him (Muhammad or the Ka’bah at Makkah) as they recongise their sons. but Verily, a party of them conceal the Truth while they know it – [i.e. the qualities of Muhammad which are written In the Taurât (Torah) and the Injeel (Gospel)].

 

5.2.1. Arabic Words

  1. a.      The word يتلوا

is translated as recite.

The question is how does he recite when he cannot read?

Quran has already been preserved in lauh almahfuz, A preserved tablet that Allah has written everything that is to happen from the beginning till the end.

From Surah al Buruj 85: 21-22

بَلْ هُوَ قُرْآنٌ مَّجِيدٌ ﴿٢١﴾ فِي لَوْحٍ مَّحْفُوظٍ ﴿٢٢﴾

21. Nay! This is a Glorious Qur’ân,

22. (Inscribed) In Al-Lauh Al-Mahfûz (the preserved Tablet)!

When Jibrael recited to Prophet Muhammad sallalahu alaihi wasalam as commanded by Allah, it would enter his heart and thus when he recites the Quran, he was reciting the Quran from his heart.

  1. b.      The phrase صحف مطهرة

translated as Purified Pages

Prophet Muhammad sallahu alaihi wasalam was reciting from the Purified Pages.

Suhuf linguistically means written pages. But in the Quran, this word has been used as a term for the Books revealed to the Prophets of Allah (peace be upon them); and by the scriptures are meant the scriptures which are free from every mixture of falsehood, every kind of error and moral filth.

Allah says in another part of the Quran

Abasa 80: 13-16

فِي صُحُفٍ مُّكَرَّمَةٍ ﴿١٣﴾ مَّرْفُوعَةٍ مُّطَهَّرَةٍ ﴿١٤﴾ بِأَيْدِي سَفَرَةٍ ﴿١٥﴾ كِرَامٍ بَرَرَةٍ ﴿١٦﴾

13. (it is) In records held (greatly) In honour (Al-Lauh Al-Mahfûz).

14. Exalted (in dignity), purified,

15. In the hands of scribes (angels).

16. honourable and obedient.

Purified means free from impurity, additions and deficiency.

Are there any harf jar in this ayah? If there is, circle it. Also underline the ism majrur.

5.3. Verse 3

فِيهَا كُتُبٌ قَيِّمَةٌ

3. containing correct and Straight laws from Allâh.

Ibn Jarir said, in the purified pages are Books from Allah that are upright, just and straight. They have no mistakes in them because they are from Allah.

كتب. here means laws from Allah. Laws are part of what is in the quran. And there are many more knowledge that can be found in the Quran. Can you give some of them?

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Al Bayyinah – Introduction

al-bayyinah

1. those who disbelieve from among the people of the Scripture (Jews and Christians) and among Al-Mushrikûn, were not going to leave (their disbelief) until there came to them clear evidence.
2. a Messenger (Muhammad (Sal-Allaahu ‘alayhe Wa Sallam)) from Allâh, reciting (the Qur’ân) purified Pages [purified from Al-Bâtil (falsehood, etc.)].
3. containing correct and Straight laws from Allâh.
4. and the people of the Scripture (Jews and Christians) differed not until after there came to them clear evidence. (i.e. Prophet Muhammad (Sal-Allaahu ‘alayhe Wa Sallam) and whatever was revealed to Him).
5. and they were commanded not, but that they should Worship Allâh, and Worship none but Him alone (abstaining from ascribing partners to him), and perform As-Salât (Iqâmat-as-Salât) and give Zakât: and that is the Right religion.
6. Verily, those who disbelieve (in the Religion of Islâm, the Qur’ân and Prophet Muhammad (Sal-Allaahu ‘alayhe Wa Sallam)) from among the people of the Scripture (Jews and Christians) and Al-Mushrikûn will abide In the Fire of Hell. they are the worst of creatures.
7. Verily, those who believe [in the Oneness of Allâh, and In his Messenger Muhammad (Sal-Allaahu ‘alayhe Wa Sallam)) including All obligations ordered by Islâm] and do righteous good deeds, they are the best of creatures.
8. their reward with their Lord is ‘Adn (Eden) Paradise (Gardens of Eternity), underneath which rivers flow, they will abide therein forever, Allâh well-pleased with them, and they with Him. that is for Him who fears his Lord.

INTRODUCTION

Imam Ahmad recorded from Anas bin Malik that the Messenger of Allah said to Ubayy bin Ka`b,
إِنَّ اللهَ أَمَرَنِي أَنْ أَقْرَأَ عَلَيْكَ
لَمْ يَكُنِ الَّذِينَ كَفَرُواْ مِنْ أَهْلِ الْكِتَـبِ
Verily, Allah has commanded me to recite to you (Those who disbelieve from among the People of the Scripture.)) Ubayy said, “He (Allah) mentioned me by name to you”

The Prophet replied,
«نَعَم»
Yes. So he (Ubayy) cried. Al-Bukhari, Muslim, At-Tirmidhi and An-Nasa’i all recorded this Hadith from Shu`bah. (Al Bukhari, Muslim, Tirmidhi)
4.1. Ubayy bin Ka’ab

Abu Mundhir! Which verse of the Book of Allah (swt) is the greatest?” asked the Messenger of Allah (saw).

“Allah and His Messenger know best,” came the reply. The Prophet (saw) repeated the question and Abu Mundhir in response recited the Ayat al-Kursi or the Verse of the Throne:

“Allah, there is no god but He, the Living, the Self-Subsisting. Neither slumber overtakes Him nor sleep. To Him belongs whatever is in the heavens and whatever is on earth…” (Surah al-Baqarah, 2:255)

The Prophet (saw) smote his chest with his right hand in approval on hearing the reply and with his countenance beaming with happiness, said to Abu Mundhir (ra):

“May knowledge delight and benefit you, Abu Mundhir.”

This Abu Mundhir whom the Prophet (saw) congratulated on the knowledge and understanding that Allah (swt) had bestowed on him, was Ubayy ibn Ka’b, one of his distinguished companions and a person of high esteem in the early Muslim community.

Ubayy (ra) was one of the Ansar and belonged to the Khazraj tribe. He was one of the first persons of Yathrib to accept Islam. He pledged allegiance to the Prophet (saw) at al-‘Aqabah before the Hijrah. He participated in the Battle of Badr and other engagements thereafter.

Ubayy (ra) was one of the select few who committed the Qur’anic revelations to writing and had a Mus-haf of his own. He acted as a scribe of the Prophet (saw), writing letters for him. At the demise of the Prophet (saw), he was one of the twenty-five or so people who knew the Qur’an completely by heart. His recitation was so beautiful and his understanding so profound that the Prophet (saw) encouraged his companions to learn the Qur’an from him and from three others. Later, ‘Umar (ra) too once told the Muslims as he was dealing with some financial matters of state:

“O people! Whoever wants to ask about the Qur’an, let him go to Ubayy ibn Ka’b (ra)…” (‘Umar went on to say that anyone wishing to ask about inheritance matters should go to Zayd ibn Thabit, about questions of fiqh to Mu’adh ibn Jabal and about questions of money and finance, to himself – ra)

Ubayy (ra) enjoyed a special honor with regard to the Qur’an. One day, the Prophet (saw) said:

“O Ubayy ibn Ka’b! I have been commanded to show or lay open the Qur’an to you.”

Ubayy (ra) was elated. He knew of course that the Prophet (saw) only received commands from on high. Unable to control his excitement, he asked:

“O Messenger of Allah… Have I been mentioned to you by name?”

“Yes,” replied the Prophet (saw), “by your own name and by your genealogy (nasab) in the highest heavens.”

Any Muslim whose name had been conveyed to the heart of the Prophet (saw) in this manner must certainly have been of great ability and of a tremendously high stature.

Throughout the years of his association with the Prophet (saw), Ubayy (ra) derived the maximum benefit from his sweet and noble personality and from his noble teachings. Ubayy (ra) related that the Prophet (saw) once asked him:

“Shall I not teach you a Surah the like of which has not been revealed in the Tawrah, nor in the Injil, nor in the Zabur, nor in the Qur’an?”

“Certainly,” replied Ubayy (ra).

“I hope you would not leave through that door until you know what it is,” said the Prophet (saw), obviously prolonging the suspense for Ubayy (ra). Ubayy continues:

“He stood up and I stood up with him. With my hand in his, he started to speak. I tried to delay him fearing that he would leave before letting me know what the Surah is. When he reached the door, I asked:

‘O Messenger of Allah! The Surah which you promised to tell me…’

He replied:

‘What do you recite when you stand for Salat?’ So, I recited for him Surah Fatihah and he said:

‘(That’s) it! (That’s) it! They are the seven oft-repeated verses of which Allah Almighty has said: We have given you the seven oft-repeated verses and the Mighty Qur’an.'”

Ubayy’s devotion to the Qur’an was uncompromising. Once he recited part of a verse that the Khalifah ‘Umar (ra) apparently could not remember or did not know and he said to Ubayy (ra):

“You have lied,” to which Ubayy (ra) retorted:

“Rather, you have lied.”

A person who heard the exchange was astounded and said to Ubayy (ra):

“Do you call the Amir al-Mu’minin a liar?”

“I have greater honor and respect for the Amir al-Mu’minin than you,” responded Ubayy (ra), “but he has erred in verifying the Book of Allah and I shall not say the Amir al-Mu’minin is correct when he has made an error concerning the Book of Allah.”

“Ubayy is right,” concluded ‘Umar (ra).

Ubayy (ra) gave an idea of the importance of the Qur’an when a man came to him and said, “Advise me,” and he replied:

“Take the Book of Allah as (your) leader (imam). Be satisfied with it as (your) judge and ruler. It is what the Prophet has bequeathed to you. (It is your) intercessor with Allah (swt) and should be obeyed…”

After the demise of the Prophet (saw), Ubayy (ra) remained strong in his attachment to Islam and his commitment to the Qur’an and Sunnah of the Prophet (saw). He was constant in his ‘ibadah and would often be found in the mosque at night, after the last obligatory prayer had been performed, engaged in worship or in teaching. Once he was sitting in the mosque after Salat with a group of Muslims, making supplication to Allah (swt). ‘Umar (ra) came in and sat with them and asked each one to recite a du’a’. They all did until finally Ubayy’s turn came. He was sitting next to ‘Umar (ra) and felt somewhat over-awed and became flustered. ‘Umar (ra) prompted him and suggested that he say:

“Allahumma ighfir lana. Allahumma irhamna. O Lord, forgive us; O Lord, have mercy on us.”

Taqwa remained the guiding force in Ubayy’s life. He lived simply and did not allow the world to corrupt or deceive him. He had a good grasp of reality and knew that however a person lived and whatever comforts and luxuries he enjoyed, these would all fade away and he would have only his good deeds to his credit. He was always a sort of a warner to Muslims, reminding them of the times of the Prophet (saw), of the Muslims’ devotion to Islam then, of their simplicity and spirit of sacrifice. Many people came to him seeking knowledge and advice. To one such person he said:

“The believer has four characteristics. If he is afflicted by any misfortune, he remains patient and steadfast. If he is given anything, he is grateful. If he speaks, he speaks the truth. If he passes a judgment on any issue, he is just.”

Ubayy (ra) attained a position of great honor and esteem among the early Muslims. ‘Umar (ra) called him the “sayyid of the Muslims” and he came to be widely known by this title. He was part of the consultative group (mushawarah) to which Abu Bakr, as Khalifah, referred many problems. This group was composed of men of good sense and judgment (ahl ar-ra’y) and men who knew the law (ahl al-fiqh) from among the Muhajirin and Ansar. It included ‘Umar, ‘Uthman ‘Ali, ‘Abdur-Rahman ibn ‘Awf, Mu’adh ibn Jabal, Ubayy ibn Ka’b and Zayd ibn Harithah (ra). ‘Umar (ra) later consulted the same group when he was Khalifah. Specifically for fatwas (legal judgments) he referred to ‘Uthman, Ubayy and Zayd ibn Thabit (ra).

Because of Ubayy’s high standing, one might have expected him to be given positions of administrative responsibility, for example as a governor, in the rapidly expanding Muslim State. (During the time of the Prophet (saw), in fact, he had performed the function of a collector of sadaqah) Indeed, Ubayy (ra) once asked:

“What’s the matter with you? Why don’t you appoint me as a governor?”

“I do not want your religion to be corrupted,” replied ‘Umar (ra).

Ubayy (ra) was probably prompted to put the question to ‘Umar (ra) when he saw that Muslims were tending to drift from the purity of faith and self-sacrifice of the days of the Prophet (saw). He was known to be especially critical of the excessively polite and sycophantic attitude of many Muslims to their governors who he felt brought ruin both to the governors and those under them. Ubayy (ra) for his part was always honest and frank in his dealings with persons in authority and feared no one but Allah (swt). He acted as a sort of conscience to the Muslims.

One of Ubayy’s major fears for the Muslim ummah was that a day would come when there would be severe strife among Muslims. He often became overwhelmed with emotion when he read or heard the verse of the Qur’an:

Surah al An’am 6: 65. say: “He has power to send torment on You from above or from under Your feet, or to cover You with confusion In party strife, and make You to taste the violence of one another.” see How variously we explain the Ayât (proofs, evidences, lessons, signs, revelations, etc.), so that they may understand.

He would then pray fervently to Allah (swt) for guidance and ask for His clemency and forgiveness.

Ubayy (ra) died in the year 29 AH during the Khalifah of ‘Uthman (ra).

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Imagine being the one mentioned by Allah by name. Subhanallah. Wouldn’t that be wonderful?

Remember we learned about this when we learn about Angels and the Believers?

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Exercises, new words and ذلك و تلك

We did a little test. Insya Allah, improving  their writing as well.

test

Also counting backwards from ten to one in arabic

 

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Still following the Medina arabic book. Learned a new word

حجر – batu

امام – Imam

ذلك – itu

تلك ini

Find the lesson HERE and HERE

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Another lesson that will be fully explain next week

اللطقس or الجو – cuaca

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We looked at a hadith that they can read and understand

miftah

 

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Hadith 12 : Leave alone that which does not concern him

On the authority of Abu Hurairah, radiyallahu ‘anhu, who said : The Messenger of Allah, sallallahu ‘alayhi wasallam, said :
“Part of the perfection of someone’s Islam is his leaving alone that which does not concern him.”
[Hadith hasan – Recorded by Tirmidhi

1. Fundamental Guidelines of Perfection of Islam

This hadith is considered to be among the fundamental guidelines towards perfection of Islam and refining the soul. While we tr our best to avoid the prohibited and also performing religious obligations, progressing towards Ihsan requires that one be always mindful of Allah and his own manners and behavior.

Ibn Rajab, one of the commentators of Imam Nawawi’s Forty Hadith, mentioned that this hadith is a foundation of manners, behaviour and etiquette in Islam. Ibn Rajab also quote Imam Ibn Abi Zayd Al-Qairawani, one of the Maliki Imams, as saying that the following four hadiths set the main concept for good manners and behaviour:

i. As the hadith mentioned above.

ii. “Let him who believes in Allah and the Last Day either speak good or keep silent, ..” [Bukhari and Muslim. Refer to Hadeeth 15 of this collection]

iii. A man said to the Prophet, sallallahu ‘alayhi wasallam: “Counsel me”. He said : ” Do not become angry”. The man repeated [his request] several times, and he said: “Do not become angry.” [Al-Bukhari. Refer to Hadith 16 of this collection]

iv. “None of you [truly] believes until he wishes for his brother what he wishes for himself.” [Al-Bukhari. Refer to Hadith 13 of this collection]

Let us reflect on this hadith and contemplate on how we carry our daily life.

2. Avoid Things that Are not Concern to You

This hadith states that a believer should avoid things that are of no concern to him. They are of no benefit to this life nor to the hereafter, in terms of belief, speech or actions. In justifying this point, the Maliki jurist Imam Ibn Al-Arabi said that a person is not able to take care of all the necessary matters, why would he then get involved in the unnecessary matters that are of no real concern.

What are the things that are of no concern to all of us? With the general principle, anything that is forbidden, doubtful, disliked and over indulging in permissible acts.

We should avoid concern of people’s affair that has no impact on us. Gossiping and backbiting. We should not intrude uninvited into the affairs of others unnecessarily.

Even when someone cancels an appointment with you, you should avoid asking the reason why. This is a practice that we must try. Perhaps the excuse is too embarrassing to share or a secret they prefer to conceal. It is best not to put them in the position that they would be embarrass or they would have to lie.

In this time of social network and information overload and add to it normal human curiosity, it is easy to pry into people’s everyday life. One may be sharing their life on their social network status, but it is another thing if we go around telling everyone about others.

Also, with social network and vast topics of everything by everyone, people tend to go on useless debates that achieve nothing. This is the same as those who like to look for argument and debate, raising their voice and talking in superiority.

3. How to Attain This?

This is not an easy task. It is an effort against shaytan and also our nature inclined to curiosity. It’s a practice that we must try to cultivate.

Perhaps some reminders would benefit us.

Our tongue needs to be controlled. From the hadith of the Prophet sallallahu alaihi wasalam, “Indeed, from the excellence of a person’s Islam is a sparseness of words about words does not concern him.” (at Tirmidhi, graded hasan).

Prophet Muhammad sallalalhu alaihi wasalam emphasised the harm in failure to do so when he said to Muadh, “Does anything topple people onto their faces in the Fire except the fruitd of their tongues?”

Ibn Mas’ud has been quoted saying, “there is nothing more in need of prolonged imprisonment than my tongue.”

We have to remember the words that we utter and the words that we type are all accountable deeds. We must have taqwa in all of these. Umar bin Abdul Aziz observed, “One who counts his speech a part of his deeds will minimize his words except about what concerns him.” Let us remind ourself again

Surah Al Zalzalah 99: 7-8

So Whosoever does good equal to the weight of an atom (or a small ant), shall see it.
And Whosoever does evil equal to the weight of an atom (or a small ant), shall see it.

Indeed being in silence due to fear of Allah and embarrassment before Him is far better than having to say everything to everyone. Allah says in Surah an Nisa

An Nisa 4: 114
There is no good In Most of their secret talks save (in) Him who orders Sadaqah (charity In Allâh’s Cause), or Ma’rûf (Islâmic Monotheism and All the good and righteous deeds which Allâh has ordained), or conciliation between mankind, and He who does this, seeking the good pleasure of Allâh, we shall give Him a great reward.

Allah has reminded us what kind of talk would be beneficial. From this verse they are
– Encouraging charity
– Calling people to good
– Conciliation between mankind.

Prophet sallallahu alaihi wasalam issued a severe warning when he said, “Sufficient for a person as sin is his speaking about all that he hears.” One, who speaks too much, can hardly be free from untruth exaggeration or exposure of that which should be concealed. It is better to practice restraint and occupy oneself with righteous deeds. This should leave no opportunity for idle pastimes and attention to affairs of no benefit.

4. What Should We Do?

1. A believer should train him/herself to concentrate to be involved in the beneficial matters so that this in itself will be the person’s attitude.
2. Manage your time well. During idle time make dzikir. Listen to good lectures. This will give you no time to allow your mind to roam about and think about things which are unnecessary. Do not waste time, money and effort in things that are of no benefit in this life and the hereafter.
3. Rasululullaah sallahu alaihi wasalam said, “Be keen to what is beneficial to you. And do not be reckless. At Tirmidhi. It is far more beneficial to involve yourself with activities that is beneficial to deen, health and ilm than going through gossip magazines for example. Certainly, these are not beneficial at all. Not to mention, may lead to haram.
4. Prioritise your affairs to how Allah would be pelase with. Occupy yourself with beneficial things.
5. Taqwa is highly needed. Remembering Allah’s prohibition and also what he dislike and the punishment that follows it would help strengthen our fight against our desire.

5. Our Concern

Having said this, we should be concern with the states of or family, friends and communities in terms of the deen. When teachings of Allah is violated, when there is injustice, when someone is in trouble, when a fellow Muslim is in need of advise – these are the examples when we should be concern about others.

When we have friends who are missing in our study circle for example, we should follow up with his being. Just like when Prophet sallallahu alaihi wasalam asked the whereabout of Kaab when he was missing in the battle of Tabuk.

We should also be concern with Muslims all over the world who are suffering. Do not forget to make du’a for them.

6. Lessons
This hadith is all about the perfection of akhlaq and how we carry ourselves with others.
Among the lessons and benefits we can reap from this hadith are
• Do not waste time with things that do not bring benefit to you
• Avoid trying to satisfy our curiosity to other people’s affair by asking questions that do not concern you.
• Have taqwa when speaking
• Remember that talking and also tying is an accountable deed that will be counted even how small it is.
• Guard your tongue
• Stay away from the prohibited and even the dislike as much as we can
• Avoid the need for debate and argument for every topic that does not bring benefit.
• Allah reminded us talk that are beneficial would be encouraging charity, calling people to good and reconciliation between mankind.
• Constant remembrance of Allah
• Do not leave your time idle. An idle mind is the devil’s playground.
• Be keen to do beneficial thing
• Wemust be concern with the affair and difficulty of those close to us, community and also the ummah.

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New Words : Animals and Numbers from 6 to 10

Alhamdulillah we continued our arabic class today.

The other day we make a book and categorising our new words. We called this book : The book of Nouns or كتاب الأسماء

kitabul asma

Among the categories that we have for now are

المباني – bangunan

المكتبة – kedai buku/ pejabat

البيت – rumah

  • المطبخ – dapur
  • غرفة النوم – bilik tidur

ملابس – pakaian

عالم – dunia

الأعداد – nombor

الأشخاص – manusia

they wrote down the vocabularies they have learnt. We hope to add in more, but most importantly we hope that we can use these words in real life context. Allah Mustaan

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We learn some animal names. Using the Madina arabic book HERE.

We also identified the animals as in the Quran.

قط – kucing

كلب – anjing

Dog is mentioned in Quran in several places

Al Araf 7: 176

And had We willed, We would surely have elevated him therewith but he clung to the earth and followed his own vain desire. So his parable is the parable of a dog: if you drive him away, he lolls his tongue out, or if you leave him alone, he (still) lolls his tongue out. Such is the parable of the people who reject Our Ayât (proofs, evidences, verses, lessons, signs, revelations, etc.). So relate the stories, perhaps they may reflect

Al Kahf 18: 18

And you would have thought them awake, whereas they were asleep. And We turned them on their right and on their left sides, and their dog stretching forth his two forelegs at the entrance [of the Cave or in the space near to the entrance of the Cave (as a guard at the gate)]. Had you looked at them, you would certainly have turned back from them in flight, and would certainly have been filled with awe of them

Al Kahf 18: 22

(Some) say they were three, the dog being the fourth among them; and (others) say they were five, the dog being the sixth, guessing at the unseen; (yet others) say they were seven, the dog being the eighth. Say (O Muhammad SAW): “My Lord knows best their number; none knows them but a few.” So debate not (about their number) except with the clear proof (which We have revealed to you). And consult not any of them (people of the Scripture, Jews and Christians) about (the affair of) the people of the Cave. (22)

حمار – Keldai

Al Baqarah 2: 259

Or like the one who passed by a town and it had tumbled over its roofs. He said: “Oh! How will Allâh ever bring it to life after its death?” So Allâh caused him to die for a hundred years, then raised him up (again). He said: “How long did you remain (dead)?” He (the man) said: “(Perhaps) I remained (dead) a day or part of a day”. He said: “Nay, you have remained (dead) for a hundred years, look at your food and your drink, they show no change; and look at your donkey! And thus We have made of you a sign for the people. Look at the bones, how We bring them together and clothe them with flesh”. When this was clearly shown to him, he said, “I know (now) that Allâh is Able to do all things.” (259)

Jumua 62: 9

The likeness of those who were entrusted with the (obligation of the) Taurât (Torah) (i.e. to obey its commandments and to practise its laws), but who subsequently failed in those (obligations), is as the likeness of a donkey which carries huge burdens of books (but understands nothing from them). How bad is the example of people who deny the Ayât (proofs, evidences, verses, signs, revelations) of Allâh. And Allâh guides not the people who are Zâlimûn (polytheists, wrong-doers, disbelievers). (5)

حصان – kuda

In the Quran, the word used for horse is خيل

Al Imran 3: 14

زُيِّنَ لِلنَّاسِ حُبُّ الشَّهَوَاتِ مِنَ النِّسَاءِ وَالْبَنِينَ وَالْقَنَاطِيرِ الْمُقَنطَرَةِ مِنَ الذَّهَبِ وَالْفِضَّةِ وَالْخَيْلِ الْمُسَوَّمَةِ وَالْأَنْعَامِ وَالْحَرْثِ ۗ ذَٰلِكَ مَتَاعُ الْحَيَاةِ الدُّنْيَا ۖ وَاللَّـهُ عِندَهُ حُسْنُ الْمَآبِ ﴿١٤

Beautified for men is the love of things they covet; women, children, much of gold and silver (wealth), branded beautiful horses, cattle and well-tilled land. This is the pleasure of the present world’s life; but Allâh has the excellent return (Paradise with flowing rivers) with Him. (14)

An Nahl 16: 8

وَالْخَيْلَ وَالْبِغَالَ وَالْحَمِيرَ لِتَرْكَبُوهَا وَزِينَةً ۚ وَيَخْلُقُ مَا لَا تَعْلَمُونَ ﴿٨

And (He has created) horses, mules and donkeys, for you to ride and as an adornment. And He creates (other) things of which you have no knowledge. (8)

جمل – unta

There are different words used for camels. You can find in the quran الإبل and   ناقة

Al Ghashiah 88: 17

أَفَلَا يَنظُرُونَ إِلَى الْإِبِلِ كَيْفَ خُلِقَتْ ﴿١٧

Do they not look at the camels, how they are created? (17)

Ash Shams 91: 13

فَقَالَ لَهُمْ رَسُولُ اللَّـهِ نَاقَةَ اللَّـهِ وَسُقْيَاهَا ﴿١٣

But the Messenger of Allâh [Sâlih (Saleh) A.S.] said to them: “Be cautious! (Fear the evil end). That is the she-camel of Allâh! (Do not harm it) and bar it not from having its drink!” (13)

ديك – ayam jantan

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We continued with numbers from six to ten. It was a breeze for them Alhamdulillah for they know this already. I just need them to spell it correctly though. Insya Allah khayr

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