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  1. #1
    *bıɟɐɹɯıɯɐʇpɐʎızɯɯn* .: Anna :.'s Avatar
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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 :.
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  2. #121
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    Re: An Ayah a Day - Al Masad

    sis
    wheres it from, audio?
    .: Rufaida :.
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  3. #122
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    Re: An Ayah a Day - Al Masad

    yes and I gotta post maariful Qur'an.. I couldn't load it before because my internet was lagging.

  4. #123
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    Re: An Ayah a Day - Al Masad

    Verse [111:3] (He will enter a fire, full of flames.) That
    is, either on the Day of Judgment or immediately after his death, while in
    grave, he will be pushed into the blazing fire. There is a rhetorical
    relationship between Abu Lahab and dhata lahab [full of flames].

    The Fate of 'Umm Jamil, the Wife of Abu Lahab
    Verse [111:41](And his wife as well, the wicked, the
    carrier of firewood.) As Abu Lahab was a vehement enemy of the Holy
    Messenger ,
    his wife too was supportive of her husband in his disbelief,
    rejection, obstinacy, and in persecuting the Holy Prophet .
    She was a
    sister of Abu Sufyan, and daughter of Harb Ibn 'Umayyah. Her
    nickname was Umm Jamil The Qur'an makes plain in this verse that this
    wretched woman will also roast with her husband in the fire of Hell. She
    is described as which literally means 'the carrier of firewood'.
    Idiomatically, Arabs use this expression to refer to a 'tale-bearer ', that is,
    one who gathers pieces of gossip and carries them between individuals
    and families in order to ignite the fires of discord and enmity between
    people, exactly as one would gather firewood to kindle the fire. This
    telltale woman improperly carried information concerning the private
    affairs of the Messenger of Allah ,
    and the blessed Companions in an
    attempt to ignite and instigate trouble. In this verse too, the phrase 'the
    carrier of firewood' has been interpreted by Sayyidna Ibn 'Abbas &,
    Mujahid, 'Ikrimah
    and a group of commentators to mean
    that 'She was a tale-bearer' while Ibn Zaid, Dahhak and other
    commentators retain it in its original sense, and explain that
    she literally used to collect thorny branches from the jungle, and place
    them in the path of the Messenger of Allah in order to harm him -
    hence the description: 'carrier of firewood'. [Qurtubi, Ibn Kathir].
    Some scholars explain that just as she used to help her husband in
    this world to promote disbelief and tyranny and to assist him in harming
    the Messenger of Allah , she will add to the torment of her husband in
    the Hereafter. She will collect the branches of zaqqiim and other trees
    and add them as fuel to the fire of Hell in which her husband would be
    roasting. [Ibn Kathir].

    Tale-Bearing: A Gravely Major Sin

    It is recorded in the two SahIhs that the Messenger of Allah is
    reported to have said that a tale-bearer (to harm others) will not enter
    Paradise. Fudail Ibn 'Iyad says that there are three evil deeds
    of man that destroy all his righteous actions . They are: [I]
    backbiting; [2]
    tale-bearing; and [31 lying. 'Ata Ibn Saib says that he asked
    Sha'b; about the Prophetic Tradition in which the Messenger
    of Allah is reported to have said:
    "Three types of people will not enter Paradise: [I]
    a murderer; [21 a
    tale-bearer; and [31 a trader who is involved in usury."
    says that I cited this Tradition to Sha'bi and asked him in a surprising
    tone that the Holy Prophet has equated 'a tale-bearer' with a murderer
    and a usurer. He replied: "Indeed, tale-bearing is the root cause of murder
    and usurpation of wealth." [Qurtubi]

  5. #124
    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
    I have a q about the grammar of that ^ aswell

    I don't understand why he says the generality read it bil raf3 but wouldnt it be hammaalatu if marfoo3? as in with damma?
    Yep, that is correct, and that is how it is recited - with a domma. You can listen here, according to the riwayah of Warsh from Naafi'.


    But most of us recite according to the riwayah of Hafs from 'Asim. And in this qira'ah it is recited in the case of nasb, with a fatha.
    "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.

  6. #125
    *bıɟɐɹɯıɯɐʇpɐʎızɯɯn* .: Anna :.'s Avatar
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    Re: An Ayah a Day - Al Masad

    yeah because i read it with fatha thats why i was confused bt alhamdulillah is clear now
    .: Rufaida :.
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  7. #126
    speak good or be silent the_middle_road's Avatar
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    Re: An Ayah a Day - Al Masad

    وَامْرَأَتُهُ حَمَّالَةَ الْحَطَبِ

    His words, "Wamra'atuhu" - she is Umm Jamil (Mother of beauty?). ibn al-'Arabi said: "She is al-'Awra', Umm Qabeeh (Mother of ugliness?), and she was one-eyed ['awra']."


    "Hammalatal hatab" - ibn 'Abbas, Mujahid, Qatadah and al-Suddi said: "She used to spread slander [namimah] among people."

    Aktham bin Saifi said to his son: "Beware of slander for certainly it is a burning fire. Indeed, the slanderer [al-nammam] does in one hour what a magician does not do in one month."

    It is confirmed [thabata] from the Prophet : "A slanderer will not enter Jannah." And he said: "A two-faced person [dhu al-wajhain] does not have any eminence [wajeeh] by Allah." And he - 'alaihis salaatu wassalaam - said: "Of the most evil of people is the two-faced person - he comes to these people with one face, and to these with another one."

    It is related that the people of Bani Isra'il suffered a drought and they went out three times, together with Musa 'alaihis salaam, to pray for rain, but it did not come. Allah ta'ala told Musa that He did not accept their du'a because there was a slanderer among them. They all made taubah and then were given rain.

    Slander is from the major sins [kabaa'ir] and there is no disagreement about that. Fudail bin 'Iyad even said, "Three things destroy pious deeds, break the fast of the saa'im and nullify wudu': backbiting [al-gheebah], slander [al-nameemah] and lying [al-kadhib]."

    'Ata bin al-Sa'ib said, "I mentioned to al-Sha'bi the saying of the Prophet , 'The shedder of blood will not enter Jannah, nor the slanderer, nor the trader who deals in interest.' So I said, 'O Abu 'Amr, is the slanderer put together with the killer and the eater of interest!?' He replied, 'Is blood ever shed, wealth snatched away and gruesome matters stirred up, except because of slander?'"


    (al-Jami' li Ahkam al-Qur'an)
    Last edited by the_middle_road; 02-05-09 at 09:41 PM.
    "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.

  8. #127
    speak good or be silent the_middle_road's Avatar
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    Re: An Ayah a Day - Al Masad

    وَامْرَأَتُهُ حَمَّالَةَ الْحَطَبِ

    His words, "Wamra'atuhu" - she is Umm Jamil (Mother of beauty?). ibn al-'Arabi said: "She is al-'Awra', Umm Qabeeh (Mother of ugliness?), and she was one-eyed ['awra']."


    "Hammalatal hatab" - ibn 'Abbas, Mujahid, Qatadah and al-Suddi said: "She used to spread slander [namimah] among people."

    Aktham bin Saifi said to his son: "Beware of slander for certainly it is a burning fire. Indeed, the slanderer [al-nammam] does in one hour what a magician does not do in one month."

    It is confirmed [thabata] from the Prophet : "A slanderer will not enter Jannah." And he said: "A two-faced person [dhu al-wajhain] does not have any eminence [wajeeh] by Allah." And he - 'alaihis salaatu wassalaam - said: "Of the most evil of people is the two-faced person - he comes to these people with one face, and to these with another one."

    It is related that the people of Bani Isra'il suffered a drought and they went out three times, together with Musa 'alaihis salaam, to pray for rain, but it did not come. Allah ta'ala told Musa that He did not accept their du'a because there was a slanderer among them. They all made taubah and then were given rain.

    Slander is from the major sins [kabaa'ir] and there is no disagreement about that. Fudail bin 'Iyad even said, "Three things destroy pious deeds, break the fast of the saa'im and nullify wudu': backbiting [al-gheebah], slander [al-nameemah] and lying [al-kadhib]."

    'Ata bin al-Sa'ib said, "I mentioned to al-Sha'bi the saying of the Prophet , 'The shedder of blood will not enter Jannah, nor the slanderer, nor the trader who deals in interest.' So I said, 'O Abu 'Amr, is the slanderer put together with the killer and the eater of interest!?' He replied, 'Is blood ever shed, wealth snatched away and gruesome matters stirred up, except because of slander?'"

    Qatadah and others said: "She used to reproach the Messenger of Allah for being poor. Then despite her great wealth, she used to carry firewood on her back due to her extreme miserliness; so she was reproached for being miserly."


    ibn Zaid and al-Dahhak said: "She used to carry thorns and thorny shrubs and throw them at night along the path of the Prophet and his companions." ibn 'Abbas also said it. al-Rabi' said: "So the Prophet used to walk on it as if he was walking on silk." Murrah al-Hamdani said: "Umm Jamil used to come every day with a bundle of thorns and throw them on the path of the Muslims. One day, while she was carrying such a bundle she became tired and sat down on a rock in order to rest. The angel (of death) then drew out (her soul) from behind her and destroyed her."


    Sa'id bin Jubair said: "The carrier of faults [khataaya] and sins [dhunoob]." His dalil is His Saying, "Wa hum yahmiloona awzaarahum 'alaa zuhoorihim - They bear their burdens on their backs (al-An'am: 31)."

    And it is said: "The meaning is, the carrier of firewood in the Fire." But it is farfetched.

    *

    The generality recite it as "hammaalatu" in the case of raf'. It is thus a predicate [khabr] and "wamra'atuhu" is the subject [mubtada']. And "fee jeedihaa hablum mim masad" is a sentence that is a haal of "hammaalatu" or it is a second predicate.

    Or it could be that "hammaltul hatab" is an adjective [na't] of his wife and the predicate is "fee jeedihaa hablum mim masad". So according to this, one would pause at "dhaata lahab".

    But it could be that "wamra'atuhu" is connected to the (hidden) pronoun in "sayaslaa". So here one would not pause at "dhaata lahab" but rather at "wamra'atuh". And then "hammaalatul hatab" would be a predicate to a subject that is omitted.

    'Asim recited, "hammaalatal hatab" in the case of nasb as a form of dispraise [dhamm]. It is as if she had became famous for that (quality) so the adjective came not as specification [takhsis] but as dispraise. Like His Saying, "Mal'ooneena ainamaa thuqifoo - Accursed, they will be seized wherever found (al-Ahzab: 61)."

    Abu Qilabah recited, "Haamilatul hatab".


    (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.

  9. #128
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    Re: An Ayah a Day - Al Masad

    are we ready to move to the last ayah?
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  10. #129
    speak good or be silent the_middle_road's Avatar
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    Re: An Ayah a Day - Al Masad

    Yep
    "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.

  11. #130
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    Re: An Ayah a Day - Al Masad

    Oops.. been lagging behind

  12. #131
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    Re: An Ayah a Day - Al Masad

    scribble u cn catch it up insha Allah i dnt think i wil start nething for last ayah til 2mor?
    .: Rufaida :.
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    Re: An Ayah a Day - Al Masad

    oh also i was wondering earlier wat surah are we going to next?
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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
    oh also i was wondering earlier wat surah are we going to next?
    Quraish, al-Ma'un, then al-Kawthar.
    "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.

  15. #134
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    Re: An Ayah a Day - Al Masad

    okay cool insha Allah
    .: Rufaida :.
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    Re: An Ayah a Day - Al Masad

    tantawy

    fee jeedihaa 7ablun min masad:

    this is to increase in making a demonised picture of her and contempt to her body

    al jeed= al 3anq (the neck)

    al masad = the solid fibroids that are twisted strongly

    the meaning: Abu Lahab will enter a severe fire, and his wife will enter with him, the one who put thorns in the path of the Prophet , and this is a burning fire
    and in addition to that, Allah increases in her humiliation and contempt by ordering the angels to place upon her neck a strongly twisted rope of fibres, this is for her humiliation and abasement. In the dunya she was claiming that she was from the most noble and honourable women.

    the one who contemplates on this surah sees that the fact that she has been included is an evidence towards the truthfulness of the Prophet
    Allah SWT informed us of the misery of Abu Lahab and his wife, and that they both will enter the fire, they both knew of the end which Allah told of them in this surah, but they both remained upon their kufr despite this, until the end of their lives, without uttering a word of tawheed, even just saying it without meaning it (just in the apparent), so its made firm to see that this Quran is from Allah and that RasoolAllah is truthful in what he conveys from his Lord.

    نسأل الله - تعالى - أن يلحقنا بعباده الصالحين.

    وصلى الله على سيدنا محمد وعلى آله وصحبه وسلم.
    .: Rufaida :.
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    Re: An Ayah a Day - Al Masad

    i3rab - an nuhaas

    there are 2 sayings in this:

    (fee jeedihaa)

    1. that its another khabr after imra2atuhu
    2. that its a khabr cut off from the first one

    (7abalun min masad)

    there are 2 sayings:

    1. the chain that wil be around her neck in the fire
    2. the rope she was using to carry the palm leaves

    al halaby

    fee jeedihaa can be a khabr for imra2atuhu
    and 7abalun faa3ilun bihi (the thing doing the action)
    or it can be a haal for imra2atuhu - ie her state
    7abalun is marfoo3, it can be a khabr that was brought forward, or a delayed mubtada2
    so the sentence is a haal, or with a 2nd khabr
    jeed means neck- al 3anq and the plural is ajyaad
    imru2 al qays said:

    ـ وجِيْدٍ كجِيْدِ الرِّئْمِ ليس بفاحِشٍ * إذا هي نَصَّتْهُ ولا بمُعْطَّلِ

    (he used the word jeed in his poetry)

    min masad - a sifah (description) of 7abalun
    (it gives some definitions of masad which i dnt understand but presume similiar to whats mentioned in tantawy already...)

    mentioned by an-naabighah in poetry:

    ـ مَقْذُوْفَةٌ بِدَخِيْسِ النَّحْضِ بَازِلُها * له صريفٌ صَريفُ القَعْوِ بالمَسَدِ

    masad can also be from camel skin

    another poetry line:

    ومَسَدٍ أُمِرَّ مِنْ أَيانِقِ

    if a person is described as being masad then he is of a twisted nature ie: severe nature

    (corrections pls if nethings wrong)
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    Re: An Ayah a Day - Al Masad

    Im a bit behind, so I'll be posting from where I stopped which was ayah 3.


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

    وَامْرَأَتُهُ حَمَّالَةَ الْحَطَبِ

    His wife too such that she will be carrying firewood (4)

    The verses say that his wife will also be caste into the blazing fire with him and she will be carrying firewood. The reason that his wife too will meet this fate is right in accordance with justice: she herself was his associate in his crimes which led him to Hell. At times, wife and children become a source for a person committing certain crimes which not only ruin him but also his wife and children. For this very reason the Qur’an has said:

    يَا أَيُّهَا الَّذِينَ آمَنُوا إِنَّ مِنْ أَزْوَاجِكُمْ وَأَوْلَادِكُمْ عَدُوًّا لَّكُمْ فَاحْذَرُوهُمْ

    Believers! Some among your spouses and your children are also your enemies: beware of them. (64·14)


    The manner in which a person’s wife and children are regarded as his enemies is that a person while trying to comply with their unwarranted and needless desires and while wrongly pampering them becomes indifferent to the directives of God and becomes guilty of breeching these directives. In this respect, the wife and the children are called a trial and the Prophet has warned that a person’s children can make him stingy and fearful. It seems that like unseemly women, the wife of Abu Lahab also was fond of fashion and jewelry, had a great greed for wealth and also possessed a proclivity for showing off. She ruined the already ruined temperament of Abu Lahab. So much so, she also became worthy of the same punishment as that of her husband.

    There exists a lot difference of opinion in the interpretation of the expression حَمَّالَةَ الْحَطَبِ. Most exegetes think that this expression humiliatingly depicts what her state was in this world. Like a slave-lady, she would go to the forest with a rope dangling in her neck in order to gather a pieces of wood. This is the most famous of all interpretations. However, the more famous it is, the farther away it is from the truth.

    It should be kept in consideration that it was the Quraysh who ruled Arabia. Among the Quraysh, the tribe of Banu Hashim in particular was the real masters of Arabia. Abu Lahab being a member of a very rich clan was very rich himself. In the times of the Prophet , he held such an esteemed position in the religious polity of the Quraysh that he virtually had the reigns of power in his own hands. Can it be imagined that the wife of such an affluent leader needed to go to the forest to gather wood? Such was the state of affairs of these wealthy people that each possessed several slave men and women and such was the delicate temperament of their wives that they would regard suckling their own children as something below their dignity. Even the commoners among them would hire women of other tribes to suckle their children.

    Abu Lahab’s wife was no ordinary a lady. She was Umm Jamil bint Harb, a lady of very high status from among the tribe of Banu ‘Abd al-Shams who was wedded into the Banu Hashim tribe. If due consideration is given to the position her husband held in the Arab nobility, it would not be an exaggeration to say that she had the same status as is held these days by the first lady of a country.

    Probably because of this very reason some people have said that she would bring thorny bushes and throw them at the door of the Prophet’s house and some others say that she had a habit of back-biting and twisting matters and then wrongly conveying them to others to create discord between people. They opine that the words حَمَّالَةَ الْحَطَبِ portray this bad habit of hers. These interpretations are so baseless and so far off from the linguistic principles of Arabic that to criticize them would be wasting the time of the readers; hence, I will ignore them. For details, people can consult the exegesis of Imam Farahi.

    In my opinion, the word حَمَّالَةَ in حَمَّالَةَ الْحَطَبِ is in an accusative of state (حَال) and it depicts her state when she will be caste into Hell together with her husband. At that time, her situation will be akin to the criminal who carries the very instruments which are responsible for his or her execution.

    Except for regarding حَمَّالَةَ as an accusative of state (حَال), there can be no other possibility to explain its syntactical construction, in which case all the above mentioned interpretations become baseless. This is because if حَمَّالَةَ is regarded as an accusative of state, these interpretations become grammatically impossible.

    The state of affairs of a criminal on the Day of Judgement is described at various places in the Qur’an. If this is deliberated upon, the portrayal of Abu Lahab’s wife by the words حَمَّالَةَ الْحَطَبِ is in accordance with this description:

    وَهُمْ يَحْمِلُونَ أَوْزَارَهُمْ عَلَى ظُهُورِهِمْ أَلاَ سَاء مَا يَزِرُونَ


    And they shall bear their burdens on their backs and listen! Evil shall be what they will be carrying. (6·31)


    In Surah Naml, this description is even more elaborate:

    لِيَحْمِلُواْ أَوْزَارَهُمْ كَامِلَةً يَوْمَ الْقِيَامَةِ وَمِنْ أَوْزَارِ الَّذِينَ يُضِلُّونَهُم بِغَيْرِ عِلْمٍ


    So that they carry all their burdens on the Day of Judgement together with the burdens of those who in their ignorance were misled by them. (16·25)

    It is evident from these details that she would not only be carrying the burden of her own sins on her back, but also the ones of her husband’s for which she herself was a motive and that this burden would be in the form of firewood.

    It can thus be surmised from this discussion that Abu Lahab’s wife is not mentioned in this verse to appease emotions by condemning and censuring her, as has been generally understood. On the contrary, her mention is to effectively drive home the message specifically to the female community that how an impious lady can lead not only herself to doom but also her husband and children. The Qur’an has mentioned the female community right beside the male one so that each can learn a lesson more effectively from the fate of their own community. Since Abu Lahab’s wife belonged to the upper strata of the society, hence both affluent ladies as well as slave ladies could learn a lesson from her fate.
    "..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

    فِي جِيدِهَا حَبْلٌ مِنْ مَسَدٍ


    There will be a twisted rope round her neck. (5)


    These words complete the portrayal of Abu Lahab’s wife drawn in the previous verse. She will wear a thick rope round her neck – the one which is carried by slave-women who gather firewood. It is strange that our exegetes are of the opinion that this will be her state in the Hereafter; so it is odd that they have not regarded the previous verse to relate to the Hereafter because according to the linguistic principles of Arabic the two verses are so deeply connected that one cannot sever them in any way.

    The word مَسَدٍ is used for the fiber, leaves or crust of dates. Strong ropes are made out of it. Hence the word is also used for a resilient rope whether it is made of the fiber of dates or of leather or of something similar. Its use for the rope of a spinning wheel is very common which is a testimony to the fact it is commonly used for a strong and thick rope.

    The apparent interpretation of the verse is that when Abu Lahab’s wife will rise on the Day of Judgement, a sturdy rope will be dangling from her neck which will be as thick as the rope found in the necks of slave-women who carry firewood. A little deliberation shows that the addition of this feature to her brings out the following facts:

    1. It explains the state of Abu Lahab’s wife mentioned in the expression حَمَّالَةَ الْحَطَبِ.

    2. It depicts her state of humiliation which she will encounter in the Hereafter.

    3. It illustrates the harmony between the deeds and the consequences of these deeds: the very necklace she used to vainly wear in this world will be transformed into a thick rope in the next world. As a result, she will resemble a slave-woman who goes out to fetch firewood whilst a rope is suspended from her neck.

    4. Conceited women besides being fond of embellishing themselves are equally fond of showing off. For this reason, they pay special attention to the weight and size of their ornaments; for this reason the rope round the neck of Abu Lahab’s wife is depicted to be a thick one.


    [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

    sis that was interesting
    although i am a bit how can he totally disregard the other opinions sooo much when they r mentioned in classical tafaseer?
    .: Rufaida :.
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    Re: An Ayah a Day - Al Masad

    فِي جِيدِهَا حَبْلٌ مِنْ مَسَد


    His Saying, "Fee jeedihaa" means in her neck ['unuq].


    "Hablum mim masad" means from fibres [leef]. It could also be from the skin or soft fibres [awbaar] of the camel.

    Some of the views about what this habl refers to are:

    1. Abu 'Ubaidah said that it is a rope made from wool [soof].
    2. al-Hasan said that it is cords [hibaal] from a tree which grows in Yemen, named al-Masad, which is twisted.
    3. al-Dahhaak and others said that this refers to this dunya. She used to reproach the Prophet for being poor, while she used to carry firewood in a rope of fibres which was around her neck. So Allah, jalla wa 'azz, strangled her with it, so she died; and in the akhirah it will be a rope of fire.
    4. ibn 'Abbas said that it is chain [silsilah], the length of which is seventy arm-lengths / cubits [dhiraa']. Mujahid and 'Urwah bin al-Zubair added to this that it enters her mouth and exits her lowest part (?) [asfal] while the rest of it is twisted around her neck.
    5. Qatadah said that it is a necklace of pearls. al-Hasan also said that it refers to pearls.
    6. Sa'ib ibn al-Musayyib said that she had a magnificent necklace of precious stones (?) [jawhar]. She swore by al-Lat and al-'Uzza that she would spend it in order to oppose the Prophet . Therefore that will be a punishment in her neck, on the Day of Qiyamah.


    The verdict of Abu Lahab and his wife remaining in the Fire forever was conditional on their remaining in a state of disbelief until their deaths. So when they both died on disbelief, the information conveyed about them became confirmed. So this is a miracle [mu'jizah] of the Prophet .

    (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.

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    Re: An Ayah a Day - Al Masad

    I'm sorry. I've been proper behind. I think I only have the last ayah to do. When are we starting the next one?

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    Re: An Ayah a Day - Al Masad

    scribble ur not that behind if you only have the last one
    will start next wen everyone is ready?
    i gota do summary mindmaps things still
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    Re: An Ayah a Day - Al Masad

    Yeah but things have been plodding on real slowly that's why I feel behind...

    I'm proper behind on everything though, okay cool.

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    Re: An Ayah a Day - Al Masad

    Maybe we could start next one on Monday? If that's OK with everyone.
    "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



    ive been really behind, i feel like a let down...as i ws supposed to keep up.

    is it to l8 to still post where i left off?

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    Re: An Ayah a Day - Al Masad



    It's OK, you still got time.
    "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

    { وَامْرَأَتُهُ حَمَّالَةَ الْحَطَبِ }

    “ And his wife too, who carries wood

    And she too , used to be stern in her enmity and harming the Messenger (sallahAllaahu alayhi wasallam) .

    Co – operating her and her husband in transgression and sin , and inflicting harm .

    And she used to do all that which is possible ; in her harming of the Messenger (sallahAllaahu alayhi wasallam) .

    And she used to bear the main plans and responsibility [of these plans] , just like the person who carries the wood on her back.

    She has been promised on her neck , a rope ….

    { مِنْ مَسَدٍ }

    “…Of masad

    Meaning : made of fiber

    Or [another meaning of the verse] ; it is that she will be carrying firewood for her husband , while in the hell fire .

    While [she is] being tied with a rope of fiber on her neck.

    And in all : this is one of the clearest signs ; from the signs of Allaah.

    Indeed Allaah sent down this Surah while Abu lahab and his wife had not yet died : and He informed them , that they will be punished in the fire, and it will surely happen.

    And what necessitates that ; is that they will not accept Islaam.

    And surely it occurred ; as Allaah , The Knower of the Apparent and the Unseen : had informed.

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

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    Re: An Ayah a Day - Al Masad

    AYAH FOUR:

    The words in the original are hammalat al-hatab, which literally mean: "carrier of the wood". The commentators have given several meanings of it. Hadrat `Abdullah bin `Abbas, Ibn Zaid, Dahhak and Rabi` bin Anas say: She used to strew thorns at the Holy Prophet's door in the night; therefore, she has been described as carrier of the wood. Qatadah, Ikrimah Hasan Bari, Mujahid and Sufyan Thauri say: She used to carry evil tales and slander from one person to another in order to create hatred between them; therefore, she has been called the bearer of wood idiomatically. Sa`id bin Jubair says: The one who is loading himself with the burden of sin, is described idiomatically in Arabic as: Fulan-un Yahtatibu ala zahri bi (so and so is loading wood on his back); therefore, hummalat al-hatab means: “The one who carries the burden of sin.” Another meaning also which the commentators have given is: she will do this in the Hereafter, i.e. she will bring and supply wood to the fire in which Abu Lahab would be burning.

    AYAH 5:

    The word used for her neck is jid, which in Arabic means a neck decorated with an ornament. Sa`id bin al-Musayyab, Hasan Basri and Qatadah say that she wore a valuable necklace and used to say: "By Lat and `Uzza, I will sell away this necklace and expend the price to satisfy my enmity against Muhammad (Allah's peace and blessings be upon him)." That is why the word jid has been used here ironically, thereby implying that in Hell she would have a rope of palm-fibre round her neck instead of that necklace upon which she prides herself so arrogantly. Another example of this ironical style is found at several places in the Qur'an in the sentence: Bashshir-hum bi-`adhab-in alima "Give them the good news of a painful torment."

    The words babl-um min-masad have been used for the rope which will be put round her neck, i e. it will be a rope of the masad kind. Different meanings of this have been given by the lexicographers and commentators. According to some, masad means a tightly twisted rope; others say that: masad is the rope made from palm-fibre; still others say that it means the rope made from rush, or camel-skin, or camel-hair. Still another view is that it implies a cable made by twisted iron strands together.

    http://www.quran.net/

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    Re: An Ayah a Day - Al Masad

    Quote Originally Posted by the_middle_road View Post
    Maybe we could start next one on Monday? If that's OK with everyone.
    mon sounds good to me iA
    did u say it wil b quraysh?
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    Re: An Ayah a Day - Al Masad

    Yeah, insha Allah.
    "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


    .: Rufaida :.
    .:Fa Firroo Ila-llaah:.
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    Exclamation Re: An Ayah a Day - Al Masad

    I have faced a question from many Muslims which are about to go astray with the misinterpretation of Surah Masad.
    they are poisoned by the statement that Surah of Masad that Muhammad (pbuh) was venting at Abu Lahab so he wrote this Quranic Surah. The objection also states that Allah has a sadistic and angry mentality. i do not believe in this, but my other muslims colleagues are affected with this statement that was fed by an atheist to them.
    there are many websites that are trying to poison the brain of muslims with less knowledge.
    i wanted your help on this matter, what could be said in return to these allegations. i have heard your audio tafseers in baynna website but i could not excerpt a text or a message that i can convey to people who is affected with this.

    you can see this website also poisons ***********************************Quran/Prophecy/lahab.html


    i would greatly appreciate your help

 

 

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