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  1. #1
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    An Ayah a Day - Al Masad


    Alhamdulillah we have again made it to the next surah. Surah al-Masad (the palm fibre).



    New people are welcome to join
    We will start today with the background of the surah, reason of revelation, fadhaail, etc and tomorrow insha Allah start the 1st ayah
    .: Rufaida :.
    .:Fa Firroo Ila-llaah:.
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    “People praise you for what they suppose is in you,
    but you must blame your soul for what you know is in you.”
    ~ Ibn Atallah

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    Re: An Ayah a Day - Al Masad

    Abu Lahab, whose real name was Abduluzza ibn Abdulmuttalib, was an uncle
    of the Prophet. He was so nicknamed because of the radiant look he had on
    his face. With his wife Abu Lahab was one of the most unbending foes of
    the Messenger and the ideas he was propagating.

    Ibn Ishaq related the report made by Rabiah ibn 'Abbad Ad-Daili who said,

    When I was a youngster I once watched with my father Allah's Messenger
    preaching Islam to the Arab tribes saying 'O sons of ... (calling their
    respective names), I am Allah's Messenger sent to order you to submit to
    and worship Him and nothing else beside Him, and to believe in me and
    protect me until I carry out what Allah has entrusted me with.' A cross
    eyed, bright-faced man was behind him, who used to say, after he had
    finished, 'O sons of ... this man wants you to forsake Al-Lat and Al
    Uzza (two prominent idols worshipped by the pagan Arabs) and your allies
    of the jinn, the children of Malik ibn Aqmas and to substitute for them
    these innovations and nonsense he has brought. Do not harken to him, nor
    follow what he preaches.' I asked my father who that man was and he told
    me that it was Abu Lahab, the Prophet's uncle.' (Imam Ahmad and Tabarani
    also had the same version.)

    This is but one incident of Abu Lahab's intimidation and ill-will towards
    the Messenger and his call. His wife Arwa, the daughter of Harb Ibn Ummya,
    a sister of Abu Sufyan, gave him unfailing support in his virulent,
    relentless campaign.

    Such was the attitude of Abu Lahab towards the Prophet from the very start
    of his Divine mission. Al-Bukhari related, on the authority of 'Ibn Abbas,
    that the Prophet went out to Batha' (a large square in Makka) one day,
    mounted a hill and summoned the people of Quraish. When they came to him
    he addressed them and said,

    Were I to tell you that an enemy is drawing near and will attack you
    tomorrow morning or evening, would you believe me? 'Yes,' they replied.
    'So listen to me,' he went on, 'I am warning you of gruesome torment
    (from Allah).' Abu Lahab was there and snapped at him, 'Damn you!' For
    this you have called us?' (Another version goes: 'Abu Lahab stood up
    shaking the dust off his hands and saying, 'Damn you all day long ...')
    Then this surah was revealed.

    Another instance was when the Hashimi clan (the Prophet's own clan) decided
    on grounds of tribal loyalties, under the leadership of Abu Talib to
    protect the Prophet despite their rejection of the religion he was
    preaching. Abu Lahab was the only one to take a different stand. He
    joined with the Quraish instead, and was with them in signing the document
    to boycott the Hashimi clan completely and starve them till they gave up
    the Prophet to them.

    Abu Lahab also ordered his two sons to renounce the daughters of Muhammad,
    to whom they had been engaged before Muhammad's prophetic assignment, so
    as to burden him with the expenses of their maintenance and welfare.

    Thus, Abu Lahab and his wife, Arwa, who was also called Umm Jamil,
    continued to launch their persistent onslaught against the Prophet and
    his message. The fact that they were close neighbours of the Prophet
    made the situation worse still. We are told that Umm Jamil used to
    carry thorns and sharp wood and place them in the Prophet's path (though
    it is thought that the phrase 'the carrier of firewood' in the surah is
    used only metaphorically to indicate her lies and malice about him).

    This surah was revealed as a counter-attack against their hostile

    In the Shade of the Quran
    compaigns, Allah had taken over the command of the battle.
    .: Rufaida :.
    .:Fa Firroo Ila-llaah:.
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    “People praise you for what they suppose is in you,
    but you must blame your soul for what you know is in you.”
    ~ Ibn Atallah

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  3. #3
    *bıɟɐɹɯıɯɐʇpɐʎızɯɯn* .: Anna :.'s Avatar
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    Re: An Ayah a Day - Al Masad

    Quote Originally Posted by .: Anna :. View Post

    Were I to tell you that an enemy is drawing near and will attack you
    tomorrow morning or evening, would you believe me? 'Yes,' they replied.
    'So listen to me,' he went on, 'I am warning you of gruesome torment
    (from Allah).' Abu Lahab was there and snapped at him, 'Damn you!' For
    this you have called us?' (Another version goes: 'Abu Lahab stood up
    shaking the dust off his hands and saying, 'Damn you all day long ...')
    Then this surah was revealed.
    the same hadith is mentioned in asbaab an nuzool section on al tafsir here
    just thought its relevant to note that in the Arabic what he (Abu Lahab) said is tabban lak (تَبَّاً لك)
    so this is the same verb thats used in response to this that Allah says: tabbat yadda abee lahabin wa tabb

    another narration is that (isnad is on site but i dont think i need to translate and write it all) RasoolAllah stood up and called all the people (yaa aala ghaalib, yaa aala luayy, yaa aala murrata, yaa aala kilaab, yaa aala qusayy, yaa aala abdi manaaf) then informed them:
    (إِنِّي لا أملكُ لكم من الله شيئاً ولا من الدنيا نصيباً، إِلاَّ أن تقولوا: لا إله إِلا اللهُ )
    He was warning them that he cant protect them or intercede with them from Allah at all or help them against the punishment thats with Allah, except by them saying: laa ilaaha ila Allah, thats all he can do for them (not exact trans, but roughly)

    then at this saying, Abu Lahab said "tabban lak - is this what you have gathered us for?" then Allah SWT revealed tabbat yaddaa abee lahabin wa tabb

    then a similar narration to the first one which is mentioned in fee thilaal il quraan, it mentions at the start of it that it was after the revelation of "wa andhir asheerataka al aqrabeen" (warn your nearest kinfolk - 26:214) that RasoolAllah went to tell them this warning.


    .: Rufaida :.
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    ~ Ibn Atallah

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  4. #4
    *bıɟɐɹɯıɯɐʇpɐʎızɯɯn* .: Anna :.'s Avatar
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    Re: An Ayah a Day - Al Masad

    couldn't get any fadhail from altafsir.com didnt seem to have any mentioned in any of those books

    here's some more from a random site/blog: here

    Who was Abu Lahab?
    Abu Lahab, literally “the father of flame”, was the nickname of Abdul Uzza (meaning; the servant of the idol ‘Uzza), an uncle of the Holy Prophet Muhammad (SAW), and a bitter and fiery opponent of Islam and the Holy Prophet. This nickname, perhaps, was chosen for him, because, ‘lahab’, in Arabic, means ‘a flame of fire’. Ever since Prophet Muhammad (SAW) began to spread Islam, Abu Lahab became his enemy. He used to often cause harm to the Messenger of Allah (SAW) even though the Prophet was his own nephew. When Prophet Muhammad (SAW) was born, Abu Lahab was so happy he went to free a slave. But after Prophet Muhammad (SAW) invited people to worship Allah and leave the idols, he hated him and scorned the religion. Whenever Prophet Muhammad (SAW) went to the market to spread Islam calling the people to worship Allah, Abu Lahab would follow him and shouted, “Verily! He is an apostate and a liar!”
    He made it his business to torment the Holy Prophet; and his wife, Arwah Binti Harb bint Umayyah, also known as Umm Jumail, sister of Abu Sufyan, took pleasure in carrying thorny bushes and strewing them in the sand where she knew that the Holy Prophet was sure to walk barefooted, because of which she is referred to as the bearer of the wood. Abu Lahab used to persuade the people to throw stones at the Holy Prophet, whenever he passed the streets of Makkah, by telling them that he was a mad man. The two hands he used to throw stones at the Holy Prophet are cursed. The two hands of Abu Lahab may also refer to the evil deeds he had sent forth which condemns him to suffer severest punishment till eternity. Neither his wealth nor his supporters will be able to save him from the blazing fire. A week after the battle of Badr, Abu Lahab perished, consumed with grief and his own fiery passions. The angel of death strangled his wife with the rope she used to wear around her neck. On the day of judgement the fire of punishment like a rope of iron strongly twisted will be put on her neck.
    .: Rufaida :.
    .:Fa Firroo Ila-llaah:.
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    “People praise you for what they suppose is in you,
    but you must blame your soul for what you know is in you.”
    ~ Ibn Atallah

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    *bıɟɐɹɯıɯɐʇpɐʎızɯɯn* .: Anna :.'s Avatar
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    Re: An Ayah a Day - Al Masad

    introduction from M Asad trans: here

    AL-MASAD (THE TWISTED STRANDS)
    THE HUNDRED-ELEVENTH SURAH
    Total Verses: 5
    MECCA PERIOD
    Introduction

    THIS very early suruh- the sixth in the order of revelation - derives its name from its last word. It relates to the bitter hostility always shown to the Prophet's message by his uncle Abu Lahab: a hostility rooted in his inborn arrogance, pride in his great wealth, and a dislike of the idea, propounded by Muhammad, that all human beings are equal before God and will be judged by Him on their merits alone (Ibn Zayd, as quoted by Tabari in his commentary on the first verse of this surah). As reported by several unimpeachable authorities - Bukhari and Muslim among them - the Prophet ascended one day the hillock of As-Safa in Mecca and called together all who could hear him from among his tribe, the Quraysh, When they had assembled, he asked them: "O sons of Abd al-Muttalib! O sons of Fihr! If I were to inform you that enemy warriors are about to fall upon you from behind that hill, would you believe me?" They answered: "Yes, we would." Thereupon he said: "Behold, then, I am here to warn you of the coming of the Last Hour!" At that, Abu Lahab exclaimed: "Was it for this purpose that thou hast summoned us? May thou be doomed!" And shortly afterwards this surahwas revealed.
    .: Rufaida :.
    .:Fa Firroo Ila-llaah:.
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    “People praise you for what they suppose is in you,
    but you must blame your soul for what you know is in you.”
    ~ Ibn Atallah

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    Re: An Ayah a Day - Al Masad

    from tafseer al kashaaf by az-zumkhashry:

    RasoolAllah said:
    "whoever reads Surah tabbat.. hopes that Allah would not join him and Abu Lahab together in one place/abode."

    (its mentioned on the 2nd page @ very end)
    .: Rufaida :.
    .:Fa Firroo Ila-llaah:.
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    “People praise you for what they suppose is in you,
    but you must blame your soul for what you know is in you.”
    ~ Ibn Atallah

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  7. #7
    scribble
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    Re: An Ayah a Day - Al Masad

    sis! Wooooah that's a lot of stuff you did. I shall post something later today insha Allah

  8. #8
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    Re: An Ayah a Day - Al Masad

    wa iyyaaki
    yeah because last time i didn't do it properly so i wnted to do this one a bit better insha Allah i can keep it up
    .: Rufaida :.
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    “People praise you for what they suppose is in you,
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    ~ Ibn Atallah

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  9. #9
    speak good or be silent the_middle_road's Avatar
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    Re: An Ayah a Day - Al Masad

    Quote Originally Posted by .: Anna :. View Post
    from tafseer al kashaaf by az-zumkhashry:

    RasoolAllah said:
    "Whoever reads Surah tabbat, I hope that Allah would not join him and Abu Lahab together in one place/abode."

    (its mentioned on the 2nd page @ very end)
    "And thus have We willed you to be a community of the middle way."
    (al-Baqarah: 143)

    Allahumma innaa na'udhu bika min an nushrika bika shai-an na'lamuh; wa nastaghfiruka limaa laa na'lam.

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    speak good or be silent the_middle_road's Avatar
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    Re: An Ayah a Day - Al Masad

    For example, the Prophet (SAW) had an uncle by the name of Abu Lahab. This man hated Islam to such an extent that he used to follow the Prophet around in order to discredit him. If Abu Lahab saw the Prophet (SAW) speaking to a stranger, he would wait until they parted and then would go to the stranger and ask him, "What did he tell you? Did he say, 'Black.'? Well, it's white. Did he say, 'Morning.'? Well, it's night." He faithfully said the exact opposite of whatever he heard Muhammad (SAW) and the Muslims say. However, about ten years before Abu Lahab died, a little chapter in the Qur'an was revealed to him. It distinctly stated that he would go to the Fire (i.e., Hell). In other words, it affirmed that he would never become a Muslim and would therefore be condemned forever. For ten years all Abu Lahab had to do was say, "I heard that it has been revealed to Muhammad that I will never change - that I will never become a Muslim and will enter the Hellfire. Well I want to become a Muslim now. How do you like that? What do you think of your divine revelation now?" But he never did that. And yet, that is exactly the kind of behavior one would have expected from him since he always sought to contradict Islam. In essence, Muhammad (SAW) said, "You hate me and you want to finish me? Here, say these words, and I am finished. Come on, say them!" But Abu Lahab never said them. Ten years! And in all that time he never accepted Islam or even became sympathetic to the Islamic cause. How could Muhammad possibly have known for sure that Abu Lahab would fulfill the Qur'anic revelation if he (i.e., Muhammad) was not truly the messenger of Allah? How could he possibly have been so confident as to give someone 10 years to discredit his claim of Prophethood? The only answer is that he was Allah's messenger; for in order to put forth suck a risky challenge, one has to be entirely convinced that he has a divine revelation.
    From The Amazing Quran by Gary Miller.
    "And thus have We willed you to be a community of the middle way."
    (al-Baqarah: 143)

    Allahumma innaa na'udhu bika min an nushrika bika shai-an na'lamuh; wa nastaghfiruka limaa laa na'lam.

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    Re: An Ayah a Day - Al Masad

    for post and for correction
    .: Rufaida :.
    .:Fa Firroo Ila-llaah:.
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    “People praise you for what they suppose is in you,
    but you must blame your soul for what you know is in you.”
    ~ Ibn Atallah

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    speak good or be silent the_middle_road's Avatar
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    Re: An Ayah a Day - Al Masad

    Quote Originally Posted by .: Anna :. View Post
    THIS very early suruh- the sixth in the order of revelation - derives its name from its last word. It relates to the bitter hostility always shown to the Prophet's message by his uncle Abu Lahab: a hostility rooted in his inborn arrogance, pride in his great wealth, and a dislike of the idea, propounded by Muhammad, that all human beings are equal before God and will be judged by Him on their merits alone (Ibn Zayd, as quoted by Tabari in his commentary on the first verse of this surah). As reported by several unimpeachable authorities - Bukhari and Muslim among them - the Prophet ascended one day the hillock of As-Safa in Mecca and called together all who could hear him from among his tribe, the Quraysh, When they had assembled, he asked them: "O sons of Abd al-Muttalib! O sons of Fihr! If I were to inform you that enemy warriors are about to fall upon you from behind that hill, would you believe me?" They answered: "Yes, we would." Thereupon he said: "Behold, then, I am here to warn you of the coming of the Last Hour!" At that, Abu Lahab exclaimed: "Was it for this purpose that thou hast summoned us? May thou be doomed!" And shortly afterwards this surahwas revealed.
    Imam al-Qurtubi mentions this same narration, with the wording as related in Muslim. He then says that al-Humaidi and others add the following:

    "When his wife heard what had been revealed about her husband and herself in the Qur'an, she came to the Messenger of Allah while he was sitting in the masjid near the Ka'bah, and with him was Abu Bakr radiyallahu 'anhu. In her hand was a stone the size of a palm [fihr]. When she stopped by him Allah took her vision away from the Messenger of Allah so that she did not see except Abu Bakr. She said, 'Abu Bakr, your companion has conveyed to me that he has satirized / mocked [yahjoo] me. By Allah, if I were to find him I would hit his mouth with this stone. By Allah, indeed I am a poetess: 'Mudhammaman 'asainaa wamruhu abainaa wa deenuhu qalainaa.' Then she left. So Abu Bakr said, 'O Messenger of Allah, you certainly saw her. Did she see you?' He replied, 'She did not see me. Indeed, Allah took her vision away from me.'"


    The Quraish used to name the Messenger of Allah mudhammaman (very blameworthy), insulting him. But he used to say, 'Aren't you amazed at what Allah has averted from me of the harm [adhaa] of the Quraish? They insult and mock mudhammaman while I a am Muhammad (praiseworthy).'


    And it is said that the reason for its revelation was what was related by 'Abd al-Rahman bin Zaid that Abu Lahab came to the Prophet and said, "What will you give (me) if I believe in you, O Muhammad?" He replied, "The same as what is given to the (other) Muslims." He said, "Isn't there any superiority for me over them?" He replied, "What thing do you seek?" He said, "Perished [tabban] be this religion [deen], that I and these should be the same." So Allah revealed about him, "Tabbat yadaa Abee Lahabiw wa tabb."


    A third view is related from 'Abd al-Rahman bin Kaisan who said, "Whenever a delegation used to come to see the Prophet , Abu Lahab would go out to them. So they would ask him about the Messenger of Allah and would say to him, 'You know more about him than we do.' So Abu Lahab would reply to them, 'Indeed, he is a great liar [kadh-dhaab], a sorceror [saahir].' So they would turn away from him (i.e. the Prophet ) and not meet him. Another delegation came and he did the same with them. They said, 'We will not leave until we see him and hear his speech.' Abu Lahab said to them, 'We will never stop working against him so perished [tabban] be he and wretched [ta'san] be he.'" So the Messenger of Allah was informed about that and he was dejected / worried [ikta'abba] because of it. Then Allah ta'ala revealed the surah, "Tabbat yadaa Abee Lahab..."


    And it is said: Abu Lahab intended to stone the Prophet with a stone but Allah prevented him from that and revealed, "Tabbat yadaa Abee Lahabiw wa tabb" because of what he had been prevented from doing.

    (al-Jami' li Ahkam al-Qur'an)
    "And thus have We willed you to be a community of the middle way."
    (al-Baqarah: 143)

    Allahumma innaa na'udhu bika min an nushrika bika shai-an na'lamuh; wa nastaghfiruka limaa laa na'lam.

  13. #13
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    Re: An Ayah a Day - Al Masad



    today we can start with the 1st ayah insha Allah
    .: Rufaida :.
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    Re: An Ayah a Day - Al Masad

    In the shade of the Quran:
    (this is for the whole surah as not seperated to ayahs)

    May the hands of Abu Lahab perish, doomed he is.

    The Arabic term rendered here as 'perish ' also signifies failure and
    cutting off. The term is used twice in two different senses. It is used
    first as an appeal, while in the second occurence it implies the granting
    of the appeal and its fulfillment. So, in one short verse, an action is
    realised which draws the curtains upon a scene of a completed battle.
    What later follows is merely a description of what took place with the
    remark that 'his wealth and his gains shall not avail him.' He can have
    no escape. He is defeated, vanquished and damned. That was his fate in
    this world, but in the Hereafter 'he shall be plunged in a flaming fire.'
    And his wife, the wood-carrier, will reside there with him having around
    her neck a rope of palm-fibre with which, as it were, she is being dragged
    into Hell; or which she used for fastening wood bundles together, according
    to whether a literal or metaphorical interpretation of the text is adopted.

    The language of this surah achieves a remarkable degree of beautiful
    harmony between the subject matter and the atmosphere built around it. Abu
    Lahab will be plunged into a fire with 'Lahab', which is the Arabic word
    for flames of fire; and his wife who carries the wood, a fuel, will be met
    with the same fire with a palm-fibre rope around her neck. 'Jahannam' or
    Jehanna with fiercely burning 'Lahab' will be inhabited by Abu Lahab. And
    his wife, who wraps up thorns and sharp woods, materials which,
    significantly, can increase the blaze of a fire, and puts them in the
    Prophet's way, will be subsequently dragged to Hell with a rope tied to
    her neck, bundled like firewood. How perfect is the matching between the
    words and the pictures; the punishment is presented as of the same nature
    as the deed - wood, ropes, fire and Lahab!

    Phonetically, the words are arranged in a way which provides a wonderful
    harmony between the sounds made by the pulling of the wood and the neck by
    ropes. Read in Arabic, the verse, ' Tabbat yada abi Lahabin watab, ' makes
    one feel a kind of hard sharp pull, analogous to that of bundles of wood
    or of dragging an unwilling person by the neck into a wild fire; all is in
    phase with the fury and the violent, bellicose tone that goes with the
    theme of the surah. Thus, in five short verses of one of the shortest
    surahs of the Qur'an, the vocal melodies click neatly with the actual
    movements of the scene portrayed.

    This extremely rich and brilliant style led Umm Jamil to claim that the
    Prophet was in fact 'satirizing' her and her husband. The arrogant and
    vain Arab woman could not get over being referred to with such a
    humiliating phrase as 'the carrier of firewood,' who 'shall have a rope
    of palm-,fibre round her neck. ' Her rage grew wilder when the surah
    became popular among the Arab tribes who esteemed such a literary style!

    Ibn Ishaq related:

    'Umm Jamil, I was told, having heard what the Qur'an said about her
    and her husband, came to the Prophet who was with Abu Bakr at the
    Ka'aba. She was carrying a handful of stones. Allah took her sight
    away from the Prophet and she saw only Abu Bakr to whom she said,
    'Where is your comrade? I have heard that he has been satirizing
    me. Were I to find him, I would throw these stones right into his
    face. 1, too, am gifted in poetry.' Then she said before leaving:
    'The contemptible we obey not! Nor what he says shall we accept!'

    'Abu Bakr turned around to the Prophet and said, 'Do you think that
    she saw you?' 'No,' replied the Prophet, 'Allah made her unable
    to see me.'

    Al-Hafiz Abu Bakr Al-Bazar also related, on the authority of Ibn Abbas,
    that when this surah was revealed Abu Lahab's wife sought the Prophet.
    While he was with Abu Bakr she appeared and Abu Bakr suggested, 'She will
    not harm you if you hide yourself away!' 'Don't worry,' said the Prophet
    in a soothing manner. 'She will not see me.' She came to Abu Bakr and
    said, 'Your friend has lampooned us!' 'By the Lord of this Ka'aba, he
    has not,' Abu Bakr assured her. 'He is no poet and what he says is not
    poetry,' he added. She said, 'I believe you,' and then left. Abu Bakr
    then enquired from the Prophet whether she had seen him and he said, 'No,
    an angel was shielding me all the time she was here.' So much was her
    fury and her indignation at what she thought was poetry and which Abu
    Bakr rightly refuted.

    Thus, the humiliating picture of Abu Lahab and his wife has been recorded
    to last forever in this eternal book, the Qur'an, to show Allah's anger
    with them for their animosity to His Messenger and the ideas he was
    advocating. All those who choose to take a similar attitude towards
    Islam, therefore, shall meet with the same disgrace calamity and
    frustration, both in this life and in the Hereafter, as fitting punishment
    and reward!
    .: Rufaida :.
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    Re: An Ayah a Day - Al Masad

    tafheem ul quran

    (111:1) Destroyed were the hands of Abu Lahab, and he lay utterly doomed.

    *1 His real name was 'Abd al-'Uzza, and he was called Abu Lahab on account of his glowing, ruddy complexion. Lahab means the flame of fire, and Abu Lahab the one with a flaming, fiery face. His being mentioned here by his nickname (Kunyat), instead of his real name, has several reasons. First, that he was better known by his nickname than by his real name; second, that the Qur'an did not approve that he should be mentioned by his polytheistic name `Abd al 'Uzza (slave of 'Uzza); third, that his kunyat goes well with the fate that has been described of him in this Surah.

    Some commentators have translated tabbat yada Abi Lahab to mean: "May the hands of Abu Lahab be broken", and tabb to mean: °may he perish" or "he perished". But this, in fact, was not a curse which was invoked on him, but a prophecy in which an event taking place in the future, has been described in the past tense, to suggest that its occurrence in the future is certain and inevitable.

    In actual fact, at last the same thing happened as had been foretold in this Surah a few years earlier. Breaking of the hands obviously does not imply breaking of the physical hands, but a person's utterly failing in his aim and object for which he has exerted his utmost. And Abu Lahab indeed had exerted his utmost to defeat and frustrate the message of lslam presented by the Holy Prophet (upon whom be peace). But hardly seven or eight years after the revelation of this Surah most of the big chiefs of Quraish, who were a party with Abu Lahab in his hostility to Islam, were killed in the Battle of Badr. When the news of the defeat reached Makkah, he was so shocked that he could not survive for more than seven days. His death occurred in a pitiabie state. He became afflicted with malignant pustule and the people of his house left him to himself, fearing contagion. No one came near his body for three days after his death, until the body decomposed and began to stink. At last, when the people began to taunt his sons, according to one tradition, they hired some negroes, who lifted his body and buried it. According to another tradition, they got a pit dug out and threw his body into it by pushing it with wood, and covered it up with earth and stones. His utter failure became manifest when the religion which he had tried his utmost to impede and thwart, was accepted by his own children. First of all, his daughter, Darrah, migrated from Makkah to Madinah and embraced lslam; then on the conquest of Makkah, both his sons, `Utabh and Mu`attab, came before the Holy Prophet (upon whom be peace) through the mediation of Hadrat `Abbas, believed and took oath of allegiance to him
    .: Rufaida :.
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    Re: An Ayah a Day - Al Masad

    i3rab (from i3rab al quran by an nuhas

    in the first "tabba" there are two sayings:
    1. its a dua
    2. its a khabr

    about the sukoon on the taa (tabbat <- that last taa i think is what its referring to) there are two sayings

    1. its a place where the sukoon was wajib
    2. أنه لم تبق لها حركة فأمسكت
    (not sure the meaning of that)

    (* i just thought that a sukoon in that place is normal anyway?)

    2 sayings about yaddaa:

    1. its as a metaphor
    2. it is reality, as in the way that Abu Lahab wanted to throw the things at RasoolAllah but Allah prevented him and revealed "tabbat yaddaa abee lahabin wa tabb"
    ie: tabbat as the meaning of khusirat

    2 sayings:

    its a sign of the khafdh (reducing?) of the yaa
    its inflective from two sides? and this is the saying of the kufans
    (*i dont understand any of those two points if anyone can explain? i probly done it wrong )

    2 says on tabba:

    1. that this has been implicit, as ibn masud (r) narrated
    2. its a khabr, and there is no implicit "qad" because that affects the meaning

    link to other i3rab book (al halaby) here
    insha Allah will look @ that one later
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    Re: An Ayah a Day - Al Masad

    Tantawy

    tabbat means halakat and khusirat ie destroyed and lost

    like Allah's saying:

    { وَمَا كَـيْدُ فِرْعَوْنَ إِلاَّ فِي تَبَابٍ}

    (tabaab is a noun from tabba)

    and the plot of Pharaoh led to nothing but perdition (for him)
    and Pharaoh’s guile did not lead to aught but ruin.
    The plot of Pharaoh ended but in ruin
    (thats three dif trans m asad, pickthall and yusuf ali i just put them all)
    [40:37 - surah ghaafir]

    and

    { وَمَا زَادُوهُمْ غَيْرَ تَتْبِيبٍ}
    tatbeeb is another noun from root tabba

    Nor did they add aught (to their lot) but perdition!
    they added to them naught save ruin
    and brought them no more than utter perdition

    [11:101 - surah hood]

    and His saying "wa tabb" (the 2nd one) is with the meaning of qad, certainty of it happening:
    wa qad tabba wa halaka wa khusira
    the first one is a dua for this
    the 2nd is informing tht the dua was accepted, and is its answer, that the khusraan/loss of Abu Lahab has already now been revealed & so is certain.
    this is due to his severe emnity to the truth with which RasoolAllah came

    the meaning of yadayn is his self, his being: from the chapter of mentioning a part with the meaning of the whole
    like Allah's saying:

    { ذٰلِكَ بِمَا قَدَّمَتْ يَدَاكَ}

    "This is because of the deeds which thy hands sent forth" [22:10 - al hajj]

    or it can mean their reality because he (abu lahab) was saying that Muhammad (:saws: ) promised him some things, which he claims are after death and i haven't seen any of it in my hands, then he blew in his hands and said "tabban lakumaa - i don't see anything in you"
    .: Rufaida :.
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    Re: An Ayah a Day - Al Masad

    inshaAllah i will find something to post!

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    Re: An Ayah a Day - Al Masad

    Surah al Masad

    It has been mentioned in the exegesis of Surah Nasr that just as the Almighty completed the mission of the Prophet on the conquest of Makkah, similarly He ended the Book revealed to him on the mention of this great victory. This is an indication to the fact that the truth had reached its central place. It was the conquest of Makkah which was the final assignment of the Prophet because the House of God was the centre of monotheism and Islam and the fountainhead of the religion of Abraham (alaihi salam). After this, the only thing needed was perseverance and steadfastness for which the three succeeding surahs were appended to this surah: Surah Ikhlas which is a treasure trove of monotheism and the foundation of religion and then Surah Falaq and Surah Nas as supplications which provide perseverance and also protect this treasure of monotheism from the onslaughts of the devils among men and jinn.

    After this, Imam Farahi has mentioned the wisdom in the placement of Surah Lahab in between Surah Nasr and the three surahs which come after Surah Lahab:

    It is evident from these introductory remarks that all these surahs: Surah Nasr, Surah Ikhlas, and the mu‘awwadhatayn are arranged together harmoniously. Hence the placement of Surah Lahab between them must necessarily be based on some wisdom otherwise this sequence of arrangement would become meaningless. Consequently, after deliberation on this issue, it becomes evident that the conquest and dominance mentioned in Surah Nasr is actually predicted in and explained in Surah Lahab. Thus as per the overall sequence of arrangement of these surahs, it is implied that the Almighty made His Prophet victorious and destroyed his enemies. Thus at another place, the Almighty has said:

    جَاء الْحَقُّ وَزَهَقَ الْبَاطِلُ إِنَّ الْبَاطِلَ كَانَ زَهُوقًا


    The truth has become manifest and falsehood has been routed. Indeed, falsehood was bound to be routed. (17·81)

    A very apt example of this sequence is the sermon delivered by the Prophet at the door of the Ka‘bah on the day Makkah was conquered. He is reported to have said:

    لا إله إلا الله وحده صدق وعده ونصر عبده وهزم الأحزاب وحده


    There is no god except the one God. He fulfilled His promise and helped His servant and alone defeated all enemy groups.

    On the face of it, these are just three separate sentences. In reality, for a man of vision they mention the subject matter of the three surahs in the same sequence as these surahs occur. The first sentence there is no god except the one God is the subject matter of Surah Kafirun; the second He fulfilled His promise and helped His servantthat of Surah Nasr and the third and alone defeated all enemy groups” that of Surah Lahab. In other words, just as these three sentences are in sequence for a man of vision, similarly, those who would reflect on the subject matter of these surahs would find them in a meaningful sequence.
    "..And verily for everything that a slave loses there is a substitute, but the one who loses Allah will never find anything to replace Him."
    [Related by Ibn al-Qayyim in ad-Dâ' wad-Dawâ Fasl 49]

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    Re: An Ayah a Day - Al Masad

    sis tht was interesting
    where is tht one from?
    .: Rufaida :.
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    Re: An Ayah a Day - Al Masad

    Surahs Place of Revelation

    One important question about this surah is whether it was revealed in Makkah or in Madinah. Most exegetes regard it to be a Makkan surah. However, this opinion does not seem sound. The only argument they cite in support of their opinion is that this surah is the answer to the insolence and disrespect shown by Abu Lahab for the person of the Prophet . Some narratives mention that when the Prophet was directed by the Almighty to warn his near ones from the wrath of God, he, one day, climbed the hillock of Safa’ and shouted the words: wa sabahan. In Arabia, these words were considered an alarm for some imminent danger. After hearing these words, all families of the Quraysh gathered around the Prophet . He asked them that if he were to inform them that a great army on the other side of the hillock was waiting in ambush to attack them, would they believe him? All of them replied in the affirmative because they had never heard him lie. At this, the Prophet said that if this was so, he would warn them of a great punishment that will come to them. Abu Lahab instantly responded with the words: تَباًّ لَكَ أَلهِذَا دَعَوْتَنَا (May you be cursed! Did you call us for this reason).

    Exegetes say that it is this incident which occasioned the revelation of this surah. In other words, when Abu Lahab misbehaved with the Prophet by uttering these words, the Almighty in order to assure the Prophet revealed this surah in condemnation of Abu Lahab and his wife. Since this incident occurred early in the Makkan period, exegetes regard this surah to belong to that time. Now, as far as this incident is concerned, one cannot deny it; however, for various reasons it is improbable that this surah was revealed in response to Abu Lahab’s misdemeanour and to condemn him and his wife.


    Firstly, it seems unlikely that the misbehaviour of an adversary of a Prophet would be responded to in such a tit-for-tat manner. Abu Lahab was not the only one who showed such enmity and disrespect to the Prophet . Most leaders of Makkah and Ta’if were involved in this offence; however, in response to these excesses, the Prophet only showed perseverance and ignored them, he urged his Companions also to adopt this attitude of forbearance and the Almighty too directed him repeatedly to adhere to it. Never did the Prophet utter even a word of condemnation in response to even the severest display of disrespect to him by any of them. He had been directed by the Almighty to call his people to the truth with wisdom and with kindly exhortation and he always adhered to this directive. He did not even label his people as kuffār until, as evident from my exegesis of Surah Kafirun, the truth had been communicated to them to such an extent that they were left with no excuse to deny it and until the time had arrived to migrate from them after announcing his acquittal what to speak of condemning and censuring them. The prophets before him adopted no different a methodology. How then is it possible that right at the beginning of his preaching mission, he became so offended by a remark of his uncle that for his assurance a whole surah be revealed as a result – a surah in which according to our exegetes not only is his uncle taken to task but also his aunt.

    Secondly, there is a world of difference between the words of Abu Lahab تَباًّ لَكَ and the words تَبَّتْ يَدَا أَبِي لَهَبٍ of this surah. The former do imply condemnation and are used to demean and debase someone; however, this does not mean that other idioms which begin with the word تَباًّ also carry in them the meaning of humiliating and demeaning someone. Had the revealed words been تَبًّ لِأَبِي لَهَبٍ there could have been a possibility that Abu Lahab was being paid back in the same coins; however, the revealed words are تَبَّتْ يَدَا أَبِي لَهَبٍ. These words in no way have a ring of condemnation and reprimand, but as, will be explained later, they refer to the end of Abu Lahab’s political dominance, a defeat of all his friends and allies and a devastation of his pomp and wealth. In other words, this sentence is not a statement of fact; it is a prediction of Abu Lahab’s destruction given in the past tense. This prediction was made when the truth had been communicated to him in such an ultimate form that he was left with no excuse to deny it. It is thus incorrect to believe that this surah is an early Makkah one. It was revealed when the signs of Abu Lahab’s destruction were becoming evident. He died a little after the battle of Badr; thus the revelation of this surah too should be around this period. It is also evident from the style of the surah that it was revealed before his death. Had it been revealed after his death the style of the surah would have been like أَلَمْ تَرَ كَيْفَ (Have you not seen?) or words similar to it. The past tense adopted in the opening verse of the surah is employed for expressing the certainty of a future event. Examples of this style abound in the Qur’an and we have referred to them several times earlier.


    --------------------------------------------------------

    Source
    "..And verily for everything that a slave loses there is a substitute, but the one who loses Allah will never find anything to replace Him."
    [Related by Ibn al-Qayyim in ad-Dâ' wad-Dawâ Fasl 49]

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    Re: An Ayah a Day - Al Masad



    تَبَّتْ يَدَا أَبِي لَهَبٍ وَتَبَّ

    Both hands of Abu Lahab have been broken and he himself shall perish. 1


    The Arabic word means تَبٌّ “to perish and end up in loss”. From this, the idiom تَبَّتْ يَدَا فُلاَنٌ has been formed, which can only mean that both hands of such and such a person have failed to achieve an objective. Failure of both hands is a complete picture of one’s helplessness. If it is said تَبَّتْ يَدَاهُ then this would mean “he was totally unable to compete”. Similarly, the words كَسَرَ يَدٌ (his hands broke) are a portrayal of crushing someone’s force.

    A couplet of Fanad al-Zamani reads:

    وَ تَرَكْنَا دِيَارَ تَغْلَبَ قَفَرَا
    وَ كَسَرْنَا مِنَ الغَوَاةِ الجَنَاحَا


    We flattened the area of Taghlib and broke the hands of its arrogant [people]



    In Hebrew, a sister language of Arabic, this idiom is used also. In the Book of Ezekiel, it is written:


    In the eleventh year, in the first month on the seventh day, the word of the Lord came to me. I have broken the arm of Pharaoh king of Egypt. It has not been bound up for healing or put in a splint so as to become strong enough to hold a sword. Therefore this is what the sovereign LORD says: I am against Pharaoh king of Egypt. I will break both his arms, the good arm as well as the broken one, and make the sword fall from his hand. (Ezekiel 30:20-22)


    It is evident from this excerpt that the there is no element of condemnation and censure present in this word. It is only a prediction that Abu Lahab’s political power will be crushed and he will also perish. It needs to be appreciated that he has been mentioned by his honorific title (kuniyyah) and when Arabs mention someone thus, it is generally out of respect for him.

    Here a question arises that in the whole of the Qur’an no enemy of the Prophet has been mentioned by name; so what was special about Abu Lahab that he was mentioned by his name?

    The answer to this question is that there can be several reasons for mentioning him by name; however, two of them are very significant.

    First, the nature of enmity between the Prophet and Abu Lahab was extremely different from the one between him and his other enemies. The main difference which other leaders of Quraysh had with the Prophet was that they considered the religion preached by him to be against their ancestral religion; the reason for this enmity was not that they thought that this religion was a danger to their own person interests. They had great respect for the lofty morals towards which he would call people. Many nobles among the Quraysh held him in high esteem for urging people to be kind to the orphans, the needy and the slaves. They wanted that all these admirable efforts be undertaken. In this regard, they thought highly of the Prophet because they found him to be an embodiment of exalted traits. The anger they had for him was because in his preaching he would censure their idols. It has already been indicated in the exegesis of Surah Kafirun that they were ready to compromise with him if he adopted a soft tone for their idols.

    On the other hand, the enmity of Abu Lahab was totally for the protection of his personal interests. He was in charge of the treasury of the Baytullah, which was called rifadah. He had taken such control of it that a greater part of the money received would go into his own pockets instead of being spent on orphans, the poor and the pilgrims. As a result, he had become the Shylock of his times. When he heard the calls of the Prophet towards lofty morals and the verses which depicted the objectives of building the Baytullah,4 he felt that the time of his accountability was drawing near. If he did not make an immediate effort to curb the intensity of the Prophet’s preaching, he would have to let go of all his vested interests from which he was being able to benefit at that time without any hindrance or impediment. He thus rose to make a concerted effort to oppose the Prophet . Surah Humazah and some other surahs portray his character. People who agree or oppose a point of view whilst disregarding their personal interests have decency in them, even though their stance might not be correct; on the contrary, people who agree or oppose a point of view merely because of their personal interests are absolutely devoid of decency. It is because of this reason that there is a world of difference between the nature of enmity of Abu Jahal and Abu Sufyan and that of Abu Lahab. And it is because of this very reason that the name of Abu Lahab was specially mentioned so that people come to know of the character of people who are the real enemies of the truth and how the Almighty deals with them.

    The second reason is that a trait of preaching of the prophets becomes evident from it: the real basis for association or disassociation with a prophet is the religion of God. It is people who become the companions and loved ones of a prophet who adopt the religion of God however much they be far from him and those who sever their relationship with him become adversaries of the religion of God, however much they may be near to him as regards being their kith and kin. In order to delineate this reality, the incidents of Noah’s [alaihi salam] son, Abraham’s ['alaihi salam] father and Lot’s [alaihi salam] wife are mentioned with great emphasis in the Qur’an. For this very reason the name of Abu Lahab has been mentioned here: it should become evident from this mention that race and lineage have no status before God. A shepherd can become a loved one of a prophet if he accepts his message and if an uncle of his rejects his message, his relation with God and the prophet will stand severed. In other words, this is a practical testimony of the declaration of acquittal against the disbelievers mentioned in Surah Kafirun.

    A question arises here: The words تَبَّتْ يَدَا أَبِي لَهَبٍ were seemingly enough to predict the downfall of Abu Lahab; what then is the use of the words وَتَبَّ after them? The answer to this question is that the first part is a prediction of his political downfall and the second part is a prediction of his own death. Consequently, these predictions materialized word for word. There were many of his special allies and cronies among the leaders of the Quraysh who were killed in the battle of Badr. This really damaged his political status. Then soon after this battle he was inflicted with small-pox. For fear that this disease might be contagious, neither his associates nor his sons and other relatives inquired after his health. It was in this state of helplessness that he died and for many days his dead body rotted in the house. At last, when his sons got tired of the taunts of people, they hired a few negroes and with their help threw his corpse in the upper region of Makkah and covered it with stones and pebbles which were flung from a distance. It should be kept in consideration that flinging stones at someone in those times was tantamount to cursing him.

    This fact also needs to remain in mind was that all leaders of the Quraysh participated in the battle of Badr with great fervour and enthusiasm; however, Abu Lahab stayed back because of cowardice. In fact, he forced a person from whom he had no hope of recovering a loan to take part in the battle in lieu of the loan. This person did take part and was most probably killed whilst the spineless Abu Lahab remained in his house; however, even this scheme could not save him from death. Very soon, as I have indicated earlier, he was inflicted with small-pox and died a humiliating death. In my opinion, the words وَتَبَّ refer to this dreadful fate of his.



    ---------------------------
    "..And verily for everything that a slave loses there is a substitute, but the one who loses Allah will never find anything to replace Him."
    [Related by Ibn al-Qayyim in ad-Dâ' wad-Dawâ Fasl 49]

  23. #23
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    Re: An Ayah a Day - Al Masad



    Abu lahab is the uncle of the Messenger (sallahAllaahu alayhi wasallam) , and he used to be stern in his enmity [ and harming ] the Messenger (sallahAllaahu alayhi wasallam) .

    He had no religion , nor any respect of the ties of relations – may Allaah destroy him .

    So Allaah degraded him with this great affliction. And this is continuous until the Day of Judgment.

    So Allaah said :

    { تَبَّتْ يَدَا أَبِي لَهَبٍ }

    “ Perish the two hands of Abű Lahab…

    Meaning : full of lose and misery; are his hands ,

    { وَتَبَّ }

    …and perish he!

    http://www.almuflihoon.com/index.php...eer&Itemid=188

  24. #24
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    Re: An Ayah a Day - Al Masad

    A Story of Abu Lahab's Wife harming the Messenger of Allah

    Ibn Abi Hatim said that his father and Abu Zur`ah both said that `Abdullah bin Az-Zubayr Al-Humaydi told them that Sufyan informed them that Al-Walid bin Kathir related from Ibn Tadrus who reported that Asma' bint Abi Bakr said, "When

    [تَبَّتْ يَدَآ أَبِى لَهَبٍ]

    (Perish the two hands of Abu Lahab and perish he)!) was revealed, the one-eyed Umm Jamil bint Harb came out wailing, and she had a stone in her hand. She was saying, `He criticizes our father, and his religion is our scorn, and his command is to disobey us.' The Messenger of Allah was sitting in the Masjid (of the Ka`bah) and Abu Bakr was with him. When Abu Bakr saw her he said, `O Messenger of Allah! She is coming and I fear that she will see you.' The Messenger of Allah replied,

    «إِنَّهَا لَنْ تَرَانِي»

    (Verily, she will not see me.) Then he recited some of the Qur'an as a protection for himself. This is as Allah says,

    [وَإِذَا قَرَأْتَ الْقُرءَانَ جَعَلْنَا بَيْنَكَ وَبَيْنَ الَّذِينَ لاَ يُؤْمِنُونَ بِالاٌّخِرَةِ حِجَابًا مَّسْتُورًا ]

    (And when you recite the Qur'an, We put between you and those who believe not in the Hereafter, an invisible veil.) (17:45) So she advanced until she was standing in front of Abu Bakr and she did not see the Messenger of Allah . She then said, `O Abu Bakr! Verily, I have been informed that your friend is making defamatory poetry about me.' Abu Bakr replied, `Nay! By the Lord of this House (the Ka`bah) he is not defaming you.' So she turned away saying, `Indeed the Quraysh know that I am the daughter of their leader.''' Al-Walid or another person said in a different version of this Hadith, "So Umm Jamil stumbled over her waist gown while she was making circuits (Tawaf) around the House (the Ka`bah) and she said, `Cursed be the reviler.' Then Umm Hakim bint `Abdul-Muttalib said, `I am a chaste woman so I will not speak abusively and I am refined so I do not know. Both of us are children of the same uncle. And after all the Quraysh know best.'' This is the end of the Tafsir of this Surah, and all praise and blessings are due to Allah.

    http://tafsir.com/default.asp?sid=111&tid=59474

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    Re: An Ayah a Day - Al Masad


    what does it mean one eyed, is tht like literally.. she only had one eye??
    .: Rufaida :.
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  26. #26
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    Re: An Ayah a Day - Al Masad

    I dunno... =o I tried finding out but can't really find anything.

  27. #27
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    Re: An Ayah a Day - Al Masad



    Tafseer of Surah Masad :

    Surah masad was revealed in Makkah and the earliest of the surahs to be revealed to the prophet whereas surah Nasr was the very last complete surah to be revealed to the prophet . Between these two a lot of things happened in the Prophet's life and the ummah of the Muslims.

    At the age of 40 was when islam began to be preached, he migrated at the age of 53, and prophet died at the age of 63. At the stage where he was commanded by Allah to preach to close relatives and the rest of his tribe to Islam;


    Al-Bukhari recorded from Ibn `Abbas that the Prophet went out to the valley of Al-Batha and he ascended the mountain. Then he cried out,

    «يَا صَبَاحَاه»

    (O people, come at once!) So the Quraysh gathered around him. Then he said,

    «أَرَأَيْتُمْ إِنْ حَدَّثْتُكُمْ أَنَّ الْعَدُوَّ مُصَبِّحُكُمْ، أَوْ مُمَسِّيكُمْ أَكُنْتُمْ تُصَدِّقُونِّي»

    ؟ (If I told you all that the enemy was going to attack you in the morning, or in the evening, would you all believe me) They replied, "Yes.'' Then he said,

    «فَإِنِّي نَذِيرٌ لَكُمْ بَيْنَ يَدَيْ عَذَابٍ شَدِيد»

    (Verily, I am a warner (sent) to you all before the coming of a severe torment.) Then Abu Lahab said, "Have you gathered us for this May you perish!'' Thus, Allah revealed,

    [تَبَّتْ يَدَآ أَبِى لَهَبٍ وَتَبَّ ]

    (Perish the two hands of Abu Lahab and perish he!) to the end of the Surah. In another narration it states that he stood up dusting of his hands and said, "Perish you for the rest of this day! Have you gathered us for this''

    Why didn't Abu lahab believe? One of the reasons may be because he was afraid that he would have lost his position in the community as he was the head of Quraish. Also the religion of his forefathers may be forgotten and given up this is why he made fun of the prophet in front of everyone. No one had to say anything, his leadership figure answered the response of everyone there even if a few among them wanted to accept the truth. When a leader or a strong figure accept or reject something, the rest of the people feel the pressure to follow the leaders of Makkah. The situation is different in surah Nasr.

    So the people did not follow the rational advice even though they trusted him with his possessions.

    Abu Lahab's real name was AbdulUzza, he was a paternal uncle of the prophet He was called Lahab because his face was bright or lightened up and lahab means flame/fire. The face that Allah gave him, he used that to turn the people away from the truth. A leadership figure that is powerful and strong doesn't meant what they say is right - a leader may also be wrong, like in this circumstance. The truth is not judged by the people but the other circumstances around it.

    This surah was revealed to help deal with the situation.

    تَبَّتْ means to perish, or to destroy and to lose.

    تَبَّتْ يَدَا أَبِي لَهَبٍ وَتَبَّ Allah is saying may the two hands of Abu Lahab perish, وَتَبَّ here is repeated and the scholars say that the first time it was mentioned was a dua, the second time is a statement of fact. Allah says that "indeed" Abu Lahab is destroyed, in the dunya the dua is made for the man that may he be perished, then at the end of the ayah, Allah says he will be. Allah did not command them to hurt him or stone him and those that tortured them. Allah said he would deal with them in the hereafter. Notice, that Allah gave abu lahab time to continue his propaganda, in a way Abu Lahab was a test by Allah for the Muslims, among mankind there is wisdom behind shayateen of humankind also. If Allah wanted he could have destroyed him, but He reassured the Muslims that in the hellfire abu lahab would perish.

    Imam Ahmad recorded from Abu Az-Zinad that a man called Rabi`ah bin `Abbad from the tribe of Bani Ad-Dil, who was a man of pre-Islamic ignorance who accepted Islam, said to him, "I saw the Prophet in the time of pre-Islamic ignorance in the market of Dhul-Majaz and he was saying,

    «يَا أَيُّهَا النَّاسُ، قُولُوا: لَا إِلهَ إِلَّا اللهُ تُفْلِحُوا»

    (O people! Say there is no god worthy of worship except Allah and you will be successful.) The people were gathered around him and behind him there was a man with a bright face, squint (or cross) eyes and two braids in his hair. He was saying, "Verily, he is an apostate (from our religion) and a liar!'' This man was following him (the Prophet ) around wherever he went. So, I asked who was he and they (the people) said, "This is his uncle, Abu Lahab.'' Ahmad also recorded this narration from Surayj, who reported it from Ibn Abu Az-Zinad, who reported it from his father (Abu Zinad) who mentioned this same narration. However in this report, Abu Zinad said, "I said to Rabi`ah, `Were you a child at that time' He replied, `No. By Allah, that day I was most intelligent, and I was the strongest blower of the flute (for music).''' Ahmad was alone in recording this Hadith.

    They would call Muslims saabi, someone who left their religion, the religion of pagans. They used this term for Muslims to turn others away from islam.

    What we learn from this is that we have to practice patience, our purpose is to invite the people regardless who tries to stop the others from accepting because Allah guides whom He pleases, and those who He wants to guide can never be misguided.


    Alhamdulillah from here

  28. #28
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    Re: An Ayah a Day - Al Masad

    Tafseer surah Al-Masad:

    Tafseer 111.



    Surah Masad/Lahab/Tabat is a Makkan surah, hence it was revealed before migration. The surah consists of 5 verses. This surah talks about the destruction of Abu Lahab, the enemy of Allah and the enemy of the dawah and the enemy of the prophet . A man who had left and neglected his own job to hindering the dawah. Turning the people away from Islam as much as he can, the surah came especially for the bad ending of Abu Lahab, how he will be perished. This surah also talks about his wife. This surah as the mufassireen and from Ibn Abbas when Allah revealed;

    وَأَنذِرْ عَشِيرَتَكَ الْأَقْرَبِينَ

    And warn [whomever thou canst reach, beginning with] thy kinsfolk [26:214]

    This Prophet tried to carry the command of Allah and to go and give dawah to his family, he went on the mountain and he called all the tribes by their names. Those who could not be there they sent a representative, Quraish had gathered there to see what the news was, among them was Abu lahab who was the uncle of the Prophet . So he said, "if I told you there was an army behind this mountain out of the valley was about to attack you, would you believe me?" the prophet was waking the people up because everyone cares about their security and belongings. He talked about something that everyone could relate to. The people said they have never witnessed the Prophet to ever lie. This indicates to us the character of the prophet before he became a Prophet. He was truthful and honest, his community only knew the good things about him, they should have believed him. Right away the prophet warns the people of the punishments of Allah if they do not accept Islam. If dunya matters were to be discussed everyone would have accepted, but things about the al ghaib and things to do with faith and the soul and heart, people reject.

    Abu Lahab then shouts out "perish, woe to you, is this the reason you gathered us for" it's not a big issue for him, right away this is when he began his animosity and said "perish you for this day" so Allah revealed the surah. Allah is defending the prophet and says that it's Abu Lahab is going to be perished.

    تَبَّتْ = perish
    يَدَآ = two hands
    أَبِى = the father
    لَهَبٍ = fire

    May the two hands of Abu Lahab perish. Abu Lahab was the uncle, he was a relative, he was supposed to be a supporter, and this would have really hurt the prophet when his uncle turned out to be his own enemy.

    3 types of people:

    Those who supported him and believed in his message
    Those who didn't believe but sympathised with him
    Those who did neither.

    تَبَّتْ is the opposite of a winner, but why does Allah talk about the two hands? This is what is known as the pure Arabic language, when the part of the body is talked about and the whole body is included. For example when Allah says;

    كُلُّ مَنْ عَلَيْهَا فَانٍ
    وَيَبْقَى وَجْهُ رَبِّكَ ذُو الْجَلَالِ وَالْإِكْرَامِ

    All that lives on earth or in the heavens is bound to pass away: but forever will abide thy Sustainer’s Self, [11] full of majesty and glory. [55:26-27]

    If you take this by human understanding it's limited, but the face here is to express the essence of Allah. Most actions come with the hands, you kill, give sadaqah, take money and the hand symbolises the whole body. Allah says "may the hands of Abu Lahab perish" Allah calls him Abu Lahab even though that's not his real name. So why does Allah call him this? Because he's known to the people by this name. It is traditional to have a kunya. Some of the mufassireen said that Allah called him the father of the flame to shame him, and to degrade him. A kunya is meant to be something that is supposed to look up to, but Allah degraded him, thus indicating his final abode: the fire.

    Just to emphasise the point more Allah said وَتَبَّ = and perish. The first one is supplicated against Abu Lahab, and the second one is affirming his destruction.

    **************************

    Alhamdulillah

    I'd post the audio but the advertisement links around it aren't very nice.. =s

  29. #29
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    Re: An Ayah a Day - Al Masad

    Tafseer Surah Lahab/Masad:



    The surah is called surah lahab, and lahab means the flame of a fire, this is about Muhammed uncle who's real name abd-al-Uzza, the messenger of Allah when in Makkah went through a lot of trials, and one of the most difficult situations is when his own elders would appose him, and especially a Prophet of Allah who's teaching others that uncle is just like father. Now the uncle is giving him such a hard time, this was a very difficult situation if we look in the seerah, and truly it becomes something hard for a Muslim because he has to continue with his work without breaking any relationships or getting angry.

    The messenger of Allah would go out to invite people to Islam, his uncle would accompany him to appose him. His uncle made it a mission to appose the messenger of Allah, the whole family of abu Lahab made it a mission to appose the Prophet , abu lahab, his wife and his children, a mission from morning to night.

    One of the sahahba says that before embracing Islam in the days of jahiliyyah he went for Hajj, the Messenger of Allah would go there to invite them to islam, when he saw the work of dawah happening, he said he saw a person who would follow him and say the opposite. then he said that he found the person giving dawah was the prophet and the person taking him away was his uncle.

    Not a single time did the prophet raise his voice to Abu Lahab.. the example in his life is this one, in all the Prophet's lives, they really mean what they preach and practice it, this is the level of their patience.

    Whenever the messenger of Allah abilities of using means was limited, and for doing the work he was supposed to do, Allah did the thing in a totally different way, now Abu lahab was chasing after the messenger of Allah, and he was appointing people to tell everyone about the prophet , at least Allah let everyone know that there is a man who claims to be a prophet. Hence, everyone knew about Muhammed .

    When the messenger of Allah went for mirage, there was no where he could convey the message to the kuffar, Allah made a way forward, as the prophet was leaving his home Abu jahl came and asked to tease the Prophet whether he had some news, the prophet said yes, so he told him what had happened in the mirage. Abu Jahl asked if he would gather everyone would you tell everyone that? In this way everyone heard it.

    Allah is using the leaders to convey the message. When people went back to their cities and towns they also were informed! Subhanallah! Many people from this way came to find out for themselves and them then became Muslims in the end, then they would give dawah when they went back to their home town.

    Abu Lahab was one of the main persons to appose the prophet and the most difficult one to deal with, a couple of times the prophet talked back to Abu Jahl but not Abu Lahab, abu lahab was one of the worst enemies of Islam. (I heard in a lecture but don't quote me on it, Imam Anwar Al Awlaki was talking about the battle of Battle and was saying that Abu Lahab (I'm sure it's him) was the Firown of their time. Allahu Alam).

    The prophet daughters were married to two of the sons of Abu Lahab, and they had also began to torture the daughters. His children are suffering because the prophet is conveying the message, they would use their daughters, and say that they would harm them if he continued. But the prophet did not think about stopping, he continued giving dawah. Later on when one of his daughters were coming to Madinah, she was pregnant, and she had a miscarriage when one of the kuffar hurt her and she fell off the camel. The messenger of Allah went through all of this to get the message to us.

    If we put effort in our message then Allah puts barakah in our efforts and gives us victory insha Allah finally, but it is not easy. The message of islam spread and it spread after these hardships and patience of suffering and the effort that the Prophet and the sahaba sacrificed for us, thy put their lives on the line, they never sacrificed their islam, ever. They left their wives and children for Islam, they would put their belongings and children on the line for the sake of deen.

    One day the messenger of Allah saw a child outside his house that was crying (on Eid) the boy said "Oh messenger of Allah, my father was murdered in the battle fields he went with you and I have only a mother who can't afford to buy me nice clothes" the messenger started weeping, the son's father sacrificed everything for the sake of deen, the messenger of Allah took the boy to his house and gave him his best clothes and took the boy with him to Eid salaah.

    Abu Bakr was walking in the street and was playing with a young girl and started weeping, he was why he was crying and then he said that he remembered his father, and now she is fatherless, these were the shahabas sacrifices, and this is how Allah showed them the fruits and the true happiness. Subhanallah..

    ****************

    The rest is the same I think... =o

    It's another audio.
    Last edited by scribble; 23-04-09 at 04:38 PM.

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    Re: An Ayah a Day - Al Masad

    sisters
    u know the first one posted on this page is disputing tht its a makkan surah, i feel confused abt tht point a bit as i double checked the 12 surahs of ikhtilaf cs i thought its not mentioned, and it isnt...
    so is this a very minority view? i think so right & nearly all the concensous is tht its one of the earliest makkan surahs..

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  31. #31
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    Re: An Ayah a Day - Al Masad

    Hmm yeah... that's confusing.. =s

    And.. Is that a trusted site.. =o I get funny with .org sites.. I dunno if I read it here or heard it or something..

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    Re: An Ayah a Day - Al Masad

    I love these threads...

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    Re: An Ayah a Day - Al Masad

    Its an early surah indeed

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    Re: An Ayah a Day - Al Masad

    its not .org it says .com?
    i looked on the site and it seemed normal
    mayb tmr or someone can check it out further insha Allah
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  35. #35
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    Re: An Ayah a Day - Al Masad

    It said .org on the thingy title on the site but I'm sure it's fine anyway. =)

    Yaay alhamdulillah finally I'm on track on up to date with everyone else. =P

  36. #36
    Umm Amirah *hijab*'s Avatar
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    Re: An Ayah a Day - Al Masad

    Name

    The Surah takes its name from the word Lahab in the first verse.

    Period of Revelation

    Although the commentators have not disputed its being a Makki Surah, yet it is difficult to determine in which phase of the life at Makkah precisely it was revealed. However, in view of Abu Lahab's role and conduct against the Holy Prophet's message of Truth, it can be assumed that it must have been revealed in the period when he had transgressed all limits in his mad hostility to him, and his attitude was becoming a serious obstruction in the progress of Islam. It may well have been revealed in the period when the Quraish had boycotted the Holy Prophet (upon whom be peace) together with the people of his clan and besieged them in Shi'b Abi Talib, and Abu Lahab was the only person to join with the enemies against his own relatives. The basis of this assumption is that Abu Lahab was the Holy Prophet's uncle, and public condemnation of the uncle by the tongue of the nephew could not be proper until the extreme excesses committed by the uncle had become visible to everyone. If the Surah had been revealed before this, in the very beginning, the people would have regarded it as morally discourteous that the nephew should so condemn the uncle.

    Background

    This is the only place in the Quran where a person from among the enemies of Islam has been condemned by name, whereas in Makkah as well as in Madinah, after the migration, there were many people who were in no way less inimical to Islam and the Prophet Muhammad (upon whom be Allah's peace and blessings) than Abu Lahab. The question is, what was the special trait of the character of this person, which became the basis of this condemnation by name? To understand that it is necessary that one should understand the Arabian society of that time and the role that Abu Lahab played in it.

    In ancient days since there prevailed chaos and confusion, bloodshed and plunder throughout Arabia, and the condition for centuries was that a person could have no guarantee of the protection of life, honor and property except with the help and support of his clansmen and blood relations, therefore silah rehmi (good treatment of the kindred) was esteemed most highly among the moral values of the Arabian society and breaking off of connections with the kindred was regarded as a great sin. Under, the influence of the same Arabian tradition when the Holy Prophet (upon whom be peace) began to preach the message of Islam, the other clans of Quraish and their chiefs resisted and opposed him tooth and nail, but the Bani Hashim and the Bani al-Muttalib (children of al-Muttalib, brother of Hashim) not only did not oppose him but continued to support him openly, although most of them had not yet believed in his Prophethood. The other clans of Quraish themselves regarded this support by the blood relations of the Holy Prophet as perfectly in accordance with the moral traditions of Arabia. That is why they never taunted the Bani Hashim and the Bani al-Muttalib in that they had abandoned their ancestral faith by supporting a person who was preaching a new faith. They knew and believed that they could in no case hand over an individual of their clan to his enemies, and their support and aid of a clansman was perfectly natural in the sight of the Quraish and the people of Arabia.

    This moral principle, which the Arabs even in the pre-Islamic days of ignorance, regarded as worthy of respect and inviolable was broken only by one man in his enmity of Islam, and that was Abu Lahab, son of Abdul Muttalib. He was an uncle of the Holy Prophet, whose father and he were sons of the same father. In Arabia, an uncle represented the father especially when the nephew was fatherless. The uncle was expected to look after the nephew as one of his own children. But this man in his hostility to Islam and love of kufr trampled all the Arab traditions under foot.

    The traditionists have related from Ibn Abbas with several chains of transmitters the tradition that when the Holy Prophet was commanded to present the message of Islam openly, and he was instructed in the Quran to warn first of all his nearest kinsfolk of the punishment of God, he ascended the Mount, Safa one morning and called out aloud: Ya sabahah (O, the calamity of the morning!). This alarm in Arabia was raised by the person who noticed early at dawn an enemy tribe advancing against his tribe. When the Holy Messenger made this call, the people inquired as to who had made the call. They were told that it was Muhammad (upon whom be Allah's peace). There the people of all the clans of Quraish rushed out. Everyone who could, came. He who could not, sent another one for himself. When the People had assembled, the Holy Messenger calling out each clan by name, viz. O Bani Hashim, O Bani Abdul Muttalib, O Bani Fihr, O Bani so and so, said: "If I were to tell you that behind the hill there was an enemy host ready to fall upon you, would you believe me?" The people responded with one voice, saying that they never had so far experienced a lie from him. The Holy Prophet said: "Then I warn you that you are heading for a torment." Thereupon, before anyone else could speak, Abu Lahab, the Holy Prophet's uncle, said: "May you perish! Did you summon us for this?"Another tradition adds that he picked up a stone to throw at the Holy Prophet. (Musnad Ahmad, Bukhari, Muslim, Tirmidhi, Ibn Jarir, and others).

    According to Ibn Zaid, one day Abu Lahab asked the Holy Prophet: "If I were to accept your religion, what would I get?" The Holy Prophet replied: "You would get what the other believers would get." He said: "Is there no preference or distinction for me?" The Holy Prophet replied: "What else do you want?" Thereupon he said: "May this religion perish in which I and all other people should be equal and alike!" (Ibn Jarir).

    to be continued...

  37. #37
    *bıɟɐɹɯıɯɐʇpɐʎızɯɯn* .: Anna :.'s Avatar
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    Re: An Ayah a Day - Al Masad

    i think 2moro we can continue to do more on this ayah insha Allah?
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    “People praise you for what they suppose is in you,
    but you must blame your soul for what you know is in you.”
    ~ Ibn Atallah

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    Re: An Ayah a Day - Al Masad

    yeah^^theres a lot to get through.

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    Re: An Ayah a Day - Al Masad

    Quote Originally Posted by .: Anna :. View Post
    sisters
    u know the first one posted on this page is disputing tht its a makkan surah, i feel confused abt tht point a bit as i double checked the 12 surahs of ikhtilaf cs i thought its not mentioned, and it isnt...
    so is this a very minority view? i think so right & nearly all the concensous is tht its one of the earliest makkan surahs..

    Yeah I think this is the view of this person only which would make it a very minority view. If you read through the bio they give for him on the site then you'd see that he has quite a... "unique" way of doing his tafsir. Seems like he's developed his own new methodology.


    I think it's safe to say that this is Makkan surah because that it was what the majority of the classical sources say. Also the style of it is very much like the Makkan surahs.
    "And thus have We willed you to be a community of the middle way."
    (al-Baqarah: 143)

    Allahumma innaa na'udhu bika min an nushrika bika shai-an na'lamuh; wa nastaghfiruka limaa laa na'lam.

  40. #40
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    Re: An Ayah a Day - Al Masad

    there are also Makkan and Madani Surah Signs.

 

 

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