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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,
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    ~ Ibn Atallah

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  2. #41
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    Re: An Ayah a Day - Al Masad

    Where curses and or oaths begin
    From tafseer 101 poem. =)

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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

    تَبَّتْ يَدَا أَبِي لَهَبٍ وَتَب


    Some of the different interpretations given for the word "tabbat" are that it means:

    • khasirat: to lose; to get lost; to perish. (Qatadah)
    • khaabat: to fail; to be frustrated, disappointed; to go wrong. (ibn 'Abbas)
    • dallat: to lose one's way, go astray; to err. ('Ata)
    • halakat: to perish; to die; to be annihilated, wiped out, destroyed. (ibn Jubair)
    • to be devoid of every information (?) [khabar]. (Yaman bin Ri'ab)


    al-Asma'i relates from Abu 'Amr bin al-'Ala that when 'Uthman rahimahullah was killed, part of what the people said was that may they (i.e. the killers) perish for what they have done and they singled out the hands for this. This is because the actions of the hands are more prominent.


    And it is said that what is meant by hands is himself [nafsuhu]. The self is designated by the hands. As Allah ta'ala has said, "Bimaa qaddamat yadaak - For what your hands have sent forward (al-Hajj: 10)" i.e. yourself [nafsak]. And this is the way [mahya'] of the speech of the Arabs - you designate the whole of something by part of it.


    "Wa tabb." al-Farra' said, "The first tabb is a request [dua] and the second is a statement [khabr]." As it is said, "May Allah destroy him; and he was destroyed [Ahlakahu Allahu wa qad halaka]."

    In the recitation [qira'ah] of ('Abdullah) ibn Mas'ud and Ubayy (ibn Ka'b) it is, "Wa qad tabb."


    Abu Lahab's name was 'Abd al-'Uzza and he was the son of 'Abd al-Muttalib; the paternal uncle ['amm] of the Prophet . His wife was the one-eyed ['awraa'] Umm Jamil, the sister of Abu Sufyan bin Harb. And the two of them were severe in their enmity towards the Prophet

    Tariq bin 'Abdullah said, "I was at a market which had many corridors, when I came by a person saying, 'O people, Say "Laa ilaaha illa Allah" and you be will be successful.'" There was a man following him, stoning him - he had caused his thighs [saaqaih] and Achilles tendons ['urqoobaih] to bleed - and he was saying, "O people, indeed he is a great liar [kadh-dhaab] so do not believe him". I said, "Who is this?" They replied, "Muhammad. He believes that he is a Prophet. And this is his uncle Abu Lahab. He believes that he is a liar."

    'Ata and ibn 'Abbas relate that Abu Lahab said, "Muhammad has bewitched [sahara] you. Indeed, one of us would eat al-jadha'ah (a type of cattle of a certain age) and drink the 'uss (big glass) of milk but it would not satisfy his appetite. But indeed, Muhammad has satisfied your appetite from the leg of a young sheep [shaah] and quenched your thirst from the 'uss of milk."


    (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.

  4. #43
    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

    what does it mean one eyed, is tht like literally.. she only had one eye??
    Yeah, I think it is literal because the word used to describe her is the same as is used to describe Dajjal (except in the feminine form).
    "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

    Quote Originally Posted by .: Anna :. View Post
    i think 2moro we can continue to do more on this ayah insha Allah?
    Yes and maybe even after that as well...
    "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

    Quote Originally Posted by the_middle_road View Post
    Yeah, I think it is literal because the word used to describe her is the same as is used to describe Dajjal (except in the feminine form).
    =o

    I never knew that.


    ~

    Oh ages ago I was listening to Muhammed Al Shareef's lecture on surah Masad.. Anna I think you have the notes on PDF for it? I don't know where it is.. but if you have it then post it please. =)

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    Re: An Ayah a Day - Al Masad

    yeah i have that pdf i'll bring the notes insha Allah

    tmr about dajjaal we studied this hadith b4 in class about his description and what the teacher was telling us is that not literally one eye but that one of his eyes is weird and the pupil of the eye is floating around like a grape? :S i can't remember it exactly cos was about 3 years ago, but what is the Arabic used for it cos then it might come back to me? isn't it like one functioning normal eye and one weird eye, not like some people have the image of just one big eye in the middle of the head?
    .: Rufaida :.
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    *bıɟɐɹɯıɯɐʇpɐʎızɯɯn* .: Anna :.'s Avatar
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    Re: An Ayah a Day - Al Masad



    .: Rufaida :.
    .:Fa Firroo Ila-llaah:.
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    *bıɟɐɹɯıɯɐʇpɐʎızɯɯn* .: Anna :.'s Avatar
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    Re: An Ayah a Day - Al Masad

    about the eye thing i think the wording used in muhammad shareef pdf which i just pasted above is more clear?
    .: Rufaida :.
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    Re: An Ayah a Day - Al Masad

    Quote Originally Posted by .: Anna :. View Post
    yeah i have that pdf i'll bring the notes insha Allah

    tmr about dajjaal we studied this hadith b4 in class about his description and what the teacher was telling us is that not literally one eye but that one of his eyes is weird and the pupil of the eye is floating around like a grape? :S i can't remember it exactly cos was about 3 years ago, but what is the Arabic used for it cos then it might come back to me? isn't it like one functioning normal eye and one weird eye, not like some people have the image of just one big eye in the middle of the head?
    Yeah I think that's what he meant like one eye would just be like grape like, I've been told that too. Cock eye is when one eye doesn't look the same direction as the other though, right?

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

    yeah, because the defective eye i think is not looking properly in any direction but the pupil is wandering around the eye in all directions not focusing? thats the image i got from teacher wen we did it.. Allahu alam
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    Re: An Ayah a Day - Al Masad

    baydhawy

    tabbat means halakat or khusirat and tabaab is khusraan that leads to halaak

    yadaa abee lahab means his self, ie refers to him as a whole as Allah's saying:

    { وَلاَ تُلْقُواْ بِأَيْدِيكُمْ إِلَى ٱلتَّهْلُكَةِ}

    and make not your own hands contribute to your destruction [2:195]

    and its also said that its specific - narrated incident about after revealed wa andhir asheerataka al aqribeen, and what Abu Lahab said and that he wanted to throw stone @ RasoolAllah with his hands (already been mentioned is why i didnt trans fully)

    also its said that yadaa abee lahab refers to his dunya and his aakhira

    the refering to him by his kunya is because the mention of his own name abdul uzza would have been hated, and that the name abu lahab matches with him when he wil be with ashaab an naar

    the same point is mentioned about the 1st tabb a dua, the 2nd an assurance of it happening, and the dif qirat

    a poem line is given i think to show the point about how the meaning can be repeating the same word for dua and then assurance?

    جَزَانِي جَزَاهُ الله شَرَّ جَزائِه جَزاءَ الكِلاَبِ العَاوِيَاتِ وَقَدْ فَعَل
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    Re: An Ayah a Day - Al Masad

    2moro we will b ready for ayah #2 i think? insha Allah
    .: Rufaida :.
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  14. #53
    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
    yeah i have that pdf i'll bring the notes insha Allah

    tmr about dajjaal we studied this hadith b4 in class about his description and what the teacher was telling us is that not literally one eye but that one of his eyes is weird and the pupil of the eye is floating around like a grape? :S i can't remember it exactly cos was about 3 years ago, but what is the Arabic used for it cos then it might come back to me? isn't it like one functioning normal eye and one weird eye, not like some people have the image of just one big eye in the middle of the head?
    The Arabic word used is الأَعْوَرُ. The feminine is الْعَوْرَاء.

    Hans-Wehr gives the translation as one-eyed. I understand that to mean that the person is blind in one eye. And in Lisan al-Arab it gives the following, which seems to agree with that:

    العَوَرُ: ذهابُ حِسِّ إِحدى العينين، وقد عَوِرَ عَوَراً وعارَ يَعارُ واعْوَرَّ، وهو أَعْوَرُ،


    Interestingly enough, there's also this, where Abu Lahab is also called al-A'war by Abu Talib, though here it means something else:

    والأَعْوَرُ الرديء من كل شيء. في الحديث: لمّا اعترض أَبو لَهَبٍ على النبي، صلى الله عليه وسلم، عند إِظهار الدَّعْوة قال له أَبو طالب: يا أَعْوَرُ، ما أَنتَ وهذا؟ لم يكن أَبو لهب أَعْوَرَ ولكن العرب تقول الذي ليس له أَخٌ من أُمّه وأَبيه أَعْوَر، وقيل: إِنهم يقولون للرديء من كل شيء من الأُمور والأَخلاق أَعْوَر، وللمؤنث منه عَوْراء.

    Abu Lahab wasn't one-eyed [a'war] but the Arabs called the one who doesn't have any brother from his mother and his father, a'war.


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    "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

    Quote Originally Posted by .: Anna :. View Post
    2moro we will b ready for ayah #2 i think? insha Allah
    No, I need more 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

    oh okay
    well in tht case i will try to do some from razi insha Allah as i didnt do tht this time
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    Re: An Ayah a Day - Al Masad

    Has this been posted?

    ~


    Most of us know Surah Lahab. It’s one of the first one Muslim children learn these days. We’re going to breeze through the tafseer, then dive into one of the miracles, and finish up with some Arabic analysis.

    Allah says:

    تَبَّتْ يَدَا أَبِي لَهَبٍ وَتَبَّ
    مَا أَغْنَى عَنْهُ مَالُهُ وَمَا كَسَبَ
    سَيَصْلَى نَاراً ذَاتَ لَهَبٍ
    وَامْرَأَتُهُ حَمَّالَةَ الْحَطَبِ
    فِي جِيدِهَا حَبْلٌ مِّن مَّسَدٍ

    Translation:

    May the hands of Abu Lahab be ruined, and ruined is he.
    His wealth will not avail him or that which he gained.
    He will [enter to] burn in a Fire of [blazing] flame
    And his wife [as well] - the carrier of firewood.
    Around her neck is a rope of [twisted] fiber. [Surah Lahab, verses 1-5]

    Reason of Revelation

    This verse was one of the first revealed in Mecca. You can find the full details in Tafsir ibn Kathir. The Prophet (salallahu alayhi wa sallam) was told to proclaim the message; so he went up on a mountain.

    In those days, when the Arabs attacked, they attacked right at Fajr time, when the most people were sleeping. If anyone saw this, they would get up on a mountain and say “waaaaaaaaaaaah subaaaaaaaaaaahaaaaaaaaaaaah,” like “woe to you from an evil that’s coming in the morning.”

    So the Prophet got up on the mountain, and he called each of the tribes, one by one, by name. And when they had all gathered–check this out–he said “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?” and they said “we’ve never experienced a lie from you.”

    So he (salallahu alayhi wa sallam) said: “Verily, I am a warner (sent) to you all before the coming of a severe torment.”

    And this was it! The chance for everyone to become Muslim, Mecca becomes conquered, Islam gets an established base and spreads out of Arabia …

    … and Abu Lahab, the uncle of the Prophet, said: “Have you gathered us for this? Tabba lak (may you perish).”

    And Allah revealed Surah Lahab.

    Points to Consider

    * Syed. Abu Lahab was “syed,” that is, from the family of the Prophet. And he is doomed to Hellfire! So what does that mean for all the syeds out there? Are you still so sure you’ll be saved just for being a relative of the Messenger of Allah? Wake up! You need to pray and fast and pay zakah and * make Hajj, just like anyone else.
    Tabbat is a curse. It appears twice in the first ayah–at the beginning, as if it’s a curse, and at the end, as if it’s a statement of reality–that he is cursed.

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    Re: An Ayah a Day - Al Masad

    continued...

    In Makkah Abu Lahab was the next door neighbor of the Holy Prophet. Their houses were separated by a wall. Besides him, Hakam bin As (Father of Marwan), Uqbah bin Abi Muait, Adi bin Hamra and Ibn al-Asda il-Hudhali also were his neighbors. These people did not allow him to have peace even in his own house. Sometimes when he was performing the Prayer, they would place the goat's stomach on him; sometimes when food was being cooked in the courtyard, they would throw filth at the cooking pot. The Holy Prophet would come out and say: "O Bani Abdi Manaf, what kind of neighborliness is it?"Abu Lahab's wife, Umm Jamil (Abu Sufyan's sister), had made it a practice to cast thorns at his door in the night so that when he or his children came out of the house at dawn, they should run thorns in the foot. (Baihaqi, Ibn Abi Hatim, Ibn Jarir, Ibn Asakir, Ibn Hisham).

    Before the proclamation of Prophethood, two of the Holy Prophet's daughters were married to two of Abu Lahab's sons, Utbah and Utaibah. After his call when the Holy Prophet began to invite the people to Islam, Abu Lahab said to both his sons:"I would forbid myself seeing and meeting you until you divorced the daughters of Muhammad (upon whom be Allah's peace and blessings)."So, both of them divorced their, wives. Utaibah in particular became so nasty in his spitefulness that one day he came before the Holy Prophet and said: "I repudiate An-najmi idha hawa and Alladhi dana fatadalla" and then he spat at him, but his spital did not fall on him. The Holy Prophet prayed: "O God, subject him to the power of a dog from among Your dogs."Afterwards, Utaibah accompanied his father in his journey to Syria. During the journey the caravan halted at a place which, according to local people, was visited by wild beasts at night. Abu Lahab told his companions, the Quraish: "Make full arrangements for the protection of my son, for I fear the curse invoked by Muhammad (upon whom be Allah's peace) on him." Accordingly, the people made their camels sit all around Utaibah and went to sleep. At night a tiger came which crossed the circle of the camels and devoured Utaibah tearing him to pieces. (Ibn Abdul Barr: Al-Istiab; Ibn Hajar: Al- Isabah; Abu Nuaim al-Isfahani: Dalail an-Nubuwwat; As-Suhaili: Raud al-Unuf. Here there is a difference of opinion. Some reporters say that the divorce took place after the Holy Prophet's proclamation of Prophethood and some say that it took place after the revelation of Tabbat yada Abi Lahab. There is also a difference of opinion about whether Abu Lahab's this son was Utbah or Utaibah. But this much is confirmed that after the conquest of Makkah, Utbah embraced Islam and took the oath of allegiance at the Holy Prophet's hand. Therefore, the correct view is that it was Utaibah).

    Abu Lahab's wickedness can be judged from the fact that when after the death of the Holy Prophet's son Hadrat Qasim, his second son, Hadrat Abdullah, also died, this man instead of joining with his nephew in his bereavement, hastened to the Quraish chiefs joyfully to give them the news that Muhammad (upon whom be Allah's peace and blessings) had become childless that night. This we have already related in the commentary of Surah Al-Kauthar.

    Wherever the Holy Prophet went to preach his message of Islam, this man followed him and forbade the people to listen to him. Rabiah bin Abbad ad- Dill has related: "I was a young boy when I accompanied my father to the face of Dhul-Majaz. There I saw the Holy Messenger (may peace be upon him) who was exhorting the people, saying: 'O people, say: there is no deity but Allah, you will attain success.' Following behind him I saw a man, who was telling the people, `This fellow is a liar: he has gone astray from his ancestral faith.' I asked; who is he? The people replied: He is his uncle, Abu Lahab." (Musnad Ahmad, Baihaqi).

    Another tradition from Hadrat Rabiah is to the effect; "I saw that the Holy Prophet went to the halting place of each tribe and said: `O children of so and so, I have been appointed Allah's Messenger to you. I exhort you to worship only Allah and to associate none with Him. So, affirm faith in me and join me so that I may fulfill the mission for which I have been sent.' Following close behind him there was a man who was saying: `O children of so and so, he is leading you astray from Lat and Uzza and inviting you to the religion of error and innovation which he has brought. Do not at all listen to what he says and do not follow him.' I asked my father: who is he? He replied: he is his uncle, Abu Lahab." (Musnad Ahmad, Tabarani).

    to be continued...

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    Re: An Ayah a Day - Al Masad

    Tariq bin Abdullah al-Muharibi's tradition is similar. He says: "I saw in the fare of Dhul-Majaz that the Holy Messenger (upon whom be peace) was exhorting the people, saying: `O people, say La ilaha ill-Allah, you will attain success', and behind him there was a man who was casting stones at him, until his heels bled, and he was telling the people: 'Do not listen to him, he is a liar.' I asked the people who he was. They said he was his uncle, Abu Lahab." (Tirmidhi).

    In the 7th year of Prophethood, when all the clans of Quraish boycotted the Bani Hashim and the Bani al-Muttalib socially and economically, and both these clans remaining steadfast to the Holy Prophet's support, were besieged in Shib Abi Talib, Abu Lahab was the only person, who sided with the disbelieving Quraish against his own clan. This boycott continued for three years, so much so that the Bani Hashim and the Bani al-Muttalib began to starve. This, however, did not move Abu Lahab. When a trade caravan came to Makkah and a besieged person from Shib Abi Talib approached it to buy some article of food, Abu Lahab would shout out to the merchants to demand a forbidding price, telling them that he would make up for any loss that they incurred. Thus, they would demand exorbitant rates and the poor customer had to return empty handed to his starving children. Then Abu Lahab would purchase the same articles from them at the market rates. (Ibn Sa'd, Ibn Hisham).

    On account of these very misdeeds this man was condemned in this Surah by name, and there was a special need for it. When the Holy Prophet's own uncle followed and opposed him before the Arabs who came for hajj from outside Makkah, or gathered together in the fares held at different places, they regarded it as against the established traditions of Arabia that an uncle should run down his nephew without a reason, should pelt stones at him and bring false accusations against him publicly. They were, therefore, influenced by what Abu Lahab said and were involved in doubt about the Holy Prophet (upon whom be peace). But when this, Surah was revealed, and Abu Lahab, filled with rage, started uttering nonsense, the people realized that what he said in opposition to the Holy Prophet was not at all reliable, for he said all that in his mad hostility to his nephew.

    Besides, when his uncle was condemned by name, the people's expectation that the Holy Messenger (upon whom be peace) could treat some relative leniently in the matter of religion was frustrated for ever. When the Holy Messenger's own uncle was taken to task publicly the people understood that there was no room for preference or partiality in their faith. A non-relative could become a near and dear one if he believed, and a near relation a non-relative if he disbelieved. Thus, there is no place for the ties of blood in religion.

    from: http://quran.net/

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    Re: An Ayah a Day - Al Masad

    In the name of Allah, the Compassionate, the Merciful.

    Ayah ONE:

    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 tabby 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 Islam 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 pitiable 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 Africans, 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 Islam; 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.

    ARE WE STILL ON AYAH ONE?

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    Re: An Ayah a Day - Al Masad

    I think we are on the 2nd today..unless anyone has anymore to add for the 1st ayah.
    InshaAllah we'll see.
    "..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

    No we aren't cause tmr needs to do some more stuff. =)

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    Re: An Ayah a Day - Al Masad

    OK khayr inshaAllah
    "..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

    i think 2nd should be 2moro insha Allah or we wil get really slow?
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    Re: An Ayah a Day - Al Masad

    تَبَّتْ يَدَا أَبِي لَهَبٍ وَتَب


    Quote Originally Posted by the_middle_road View Post

    Some of the different interpretations given for the word "tabbat" are that it means:


    • khasirat: to lose; to get lost; to perish. (Qatadah)
    • khaabat: to fail; to be frustrated, disappointed; to go wrong. (ibn 'Abbas)
    • dallat: to lose one's way, go astray; to err. ('Ata)
    • halakat: to perish; to die; to be annihilated, wiped out, destroyed. (ibn Jubair)
    • to be devoid of every information (?) [khabar]. (Yaman bin Ri'ab)



    al-Asma'i relates from Abu 'Amr bin al-'Ala that when 'Uthman rahimahullah was killed, part of what the people said was that may they (i.e. the killers) perish for what they have done and they singled out the hands for this. This is because the actions of the hands are more prominent.


    And it is said that what is meant by hands is himself [nafsuhu]. The self is designated by the hands. As Allah ta'ala has said, "Bimaa qaddamat yadaak - For what your hands have sent forward (al-Hajj: 10)" i.e. yourself [nafsak]. And this is the way [mahya'] of the speech of the Arabs - you designate the whole of something by part of it.


    "Wa tabb." al-Farra' said, "The first tabb is a request [dua] and the second is a statement [khabr]." As it is said, "May Allah destroy him; and he was destroyed [Ahlakahu Allahu wa qad halaka]."

    In the recitation [qira'ah] of ('Abdullah) ibn Mas'ud and Ubayy (ibn Ka'b) it is, "Wa qad tabb."


    Abu Lahab's name was 'Abd al-'Uzza and he was the son of 'Abd al-Muttalib; the paternal uncle ['amm] of the Prophet . His wife was the one-eyed ['awraa'] Umm Jamil, the sister of Abu Sufyan bin Harb. And the two of them were severe in their enmity towards the Prophet

    Tariq bin 'Abdullah said, "I was at a market which had many corridors, when I came by a person saying, 'O people, Say "Laa ilaaha illa Allah" and you be will be successful.'" There was a man following him, stoning him - he had caused his thighs [saaqaih] and Achilles tendons ['urqoobaih] to bleed - and he was saying, "O people, indeed he is a great liar [kadh-dhaab] so do not believe him". I said, "Who is this?" They replied, "Muhammad. He believes that he is a Prophet. And this is his uncle Abu Lahab. He believes that he is a liar."

    'Ata and ibn 'Abbas relate that Abu Lahab said, "Muhammad has bewitched [sahara] you. Indeed, one of us would eat al-jadha'ah (a type of cattle of a certain age) and drink the 'uss (big glass) of milk but it would not satisfy his appetite. But indeed, Muhammad has satisfied your appetite from the leg of a young sheep [shaah] and quenched your thirst from the 'uss of milk."
    "Abee lahab." He was called by al-Lahab due to his beauty and the radiance of his face. Some people thought that this is a dalil for calling a mushrik by a kunyah, but this is baatil. Allah only mentioned him by his kunyah for the following reasons, according to the ulama:

    1. His name was Abd al-Uzza and al-Uzza is an idol. And Allah did not include worship ['ubudiyyah] to idols in His Book.
    2. He was more well-known by his kunyah than by his name.
    3. The name is more noble [ashraf] than the kunyah. So Allah demeaned him from the noble to the inferior. And that is why Allah called the Prophets by their names, not by kunyahs. A dalil for you that the name is more noble than the kunyah is that Allah is called by Names but not by kunyahs, and it is impossible to attribute one to Him.
    4. Allah ta'ala wanted to confirm that he would enter the fire.



    And it is said that his name was his kunyah. His family named him Abu Lahab because of the brightness of his face and his beauty. So Allah turned them away from saying, Abu al-Noor and Abu al-Diyaa' (Father of light) - words which combine between that which is desirable and that which is reprehensible. And he placed it on their tongues to connect his name to lahab - a word which is specific only for that which is reprehensible and blameworthy and it is the Fire.


    Mujahid, Humaid, ibn Kathir and ibn Muhaisin recited "Abu Lahb" - with a sukoon on the haa. But they did not differ concerning "dhaata lahab" - it has a fatha.


    ibn 'Abbas said, "When Allah, azza wa jall, created the Pen, He said to it, 'Write that which will be.'" And part of that which was written was, "Tabbat yadaa Abee Lahab."


    (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

    .: Rufaida :.
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    Re: An Ayah a Day - Al Masad

    We can move on now.
    "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

    Second Ayah:

    (111:2) His wealth did not avail him, nor his acquisitions. *2 Abu Lahab was a stingy, materialistic man. Ibn Jarir has stated that once in the pre-Islamic days he was accused of having stolen two golden deer from the treasury of the Ka'bah. Though later the deer were recovered from another person, the fact that he was accused of stealing indicates the opinion the people of Makkah held of him. About his riches Qadi Rashid bin Zubair writes in his Adh-Dhakha'ir wat-Tuhaf. He was one of the four richest men of the Quraish, who owned one qintar (about 260 oz) of gold each. His love of wealth can be judged from the fact that when on the occasion of the battle of Badr the fate of his religion was going to be decided for ever, and all the Quraish chiefs had personally gone to fight, he sent `As bin Hisham to fight on his own behalf, telling him: This is in lieu of the debt of four thousand dirhams that you owe to me. Thus. he contrived a plan to realize his debt, for 'As had become bankrupt and there was no hope of the recovery of the debt from him.
    Some conunentators have taken ma kasaba in the meaning of the earning, i.e. the benefits that accrued to him from his wealth were his kasab(earning), and some other commentators have taken it to imply children, for the Holy Prophet (upon whom be peace) has said that a man's son also is his kasab(earning). (Abu Da'ud, Ibn Abi Hatim). Both these meanings fully correspond to the fate met by Abu Lahab. For when he was afflicted with the malignant pustule, his wealth availed him nothing, and his children also left him alone to die a miserable, wretched death. They did not even bury him honourably. Thus, within a few years the people witnessed how the prophecy which had been made in this Surah about Abu Lahab was literally fulfilled.



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    Re: An Ayah a Day - Al Masad

    "..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

    مَا أَغْنَى عَنْهُ مَالُهُ وَمَا كَسَبَ

    Neither did his wealth benefit him nor what he had earned (1)

    For those who have greed for money, money is everything. So much so, they are overcome with the evil notion that money will even save them from the grasp of God. In Surah Humazah, this mentality of such money-worshipping miserly people is revealed in the following words:

    الَّذِي جَمَعَ مَالًا وَعَدَّدَهُ يَحْسَبُ أَنَّ مَالَهُ أَخْلَدَهُ

    He who amassed wealth and counted it over thinking that his wealth has rendered him immortal. (104·2-3)

    Whilst explaining these verses, I have written that the words actually portray Abu Lahab and his companions. Such people never think that one day they will have to face God and that He can put them through such a trial which will make them realize the shallowness of wealth. All his life, Abu Lahab remained under this false notion and at last the time did come when he saw from his very eyes that even the greatest sum of money cannot save man from God’s grasp.

    Exegetes have recorded many opinions while interpreting the words وَمَا كَسَبَ. Some think that they refer to his sons. Although it is true, as pointed out earlier, that in the end even the sons of Abu Lahab could not be of any use to him, however this interpretation seems far-fetched. Some others regard them to refer to his illegal earnings; notwithstanding the fact that these words are inappropriate for such an interpretation, the words مَا أَغْنَى عَنْهُ مَالُهُ leave no need for this interpretation because it would amount to mere repetition. In my opinion, these words refer to deeds which he did whilst thinking them to be virtuous; however, because of his evil disposition and his subscription to polytheism they have no value. It should remain in consideration that he was in charge of the treasury of the Baytullah. Therefore, he had to see to some welfare works for the poor, the indigent and the pilgrims. However, he was forced to carry out these as mere pretence so that they could cover up his misdeeds. Such works have no value before the Almighty.





    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

    And [so] he will never have any gain ..

    { مَا أَغْنَى عَنْهُ مَالُهُ }

    His wealth will not benefit him!

    That which he used to have and transgress with.

    It will not , be of any gain ; thus it will Not reduce anything from the punishment of Allaah ; when the punishment descends on him .

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

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    Re: An Ayah a Day - Al Masad

    AYAH TWO

    Abu Lahab was a stingy, materialistic man. Ibn Jarir has stated that once in the pre-Islamic days he was accused of having stolen two golden deer from the treasury of the Ka'bah. Though later the deer were recovered from another person, the fact that he was accused of stealing indicates the opinion the people of Makkah held of him. About his riches Qadi Rashid bin Zubair writes in his Adh-Dhakha'ir wat-Tuhaf. He was one of the four richest men of the Quraish, who owned one qintar (about 260 oz) of gold each. His love of wealth can be judged from the fact that when on the occasion of the battle of Badr the fate of his religion was going to be decided for ever, and all the Quraish chiefs had personally gone to fight, he sent `As bin Hisham to fight on his own behalf, telling him: This is in lieu of the debt of four thousand dirhams that you owe to me. Thus. he contrived a plan to realize his debt, for 'As had become bankrupt and there was no hope of the recovery of the debt from him.

    Some commentators have taken ma kasaba in the meaning of the earning, i.r. the benefits that accrued to him from his wealth were his kasab(earning), and some other commentators have taken it to imply children, for the Holy Prophet (upon whom be peace) has said that a man's son also is his kasab (earning). (Abu Da'ud, Ibn Abi Hatim). Both these meanings fully correspond to the fate met by Abu Lahab. For when he was afflicted with the malignant pustule, his wealth availed him nothing, and his children also left him alone to die a miserable, wretched death. They did not even bury him honorably. Thus, within a few years the people witnessed how the prophecy which had been made in this Surah about Abu Lahab was literally fulfilled.

    quran.net

  33. #72
    *bıɟɐɹɯıɯɐʇpɐʎızɯɯn* .: Anna :.'s Avatar
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    Re: An Ayah a Day - Al Masad

    sis hijab thats tafheem ul quraan which i already posted
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    Re: An Ayah a Day - Al Masad

    i3rab (an nuhaas book)

    there are two sayings in this "maa"
    1. that its in a state of nasb (ie mansoob) with aghnaa
    2. theres no state/case for it in i3raab and it is naaqiyah (tht means negating?)

    wa maa kasab, two sayings:
    1. that it means children - this is the sayinging of Ibn Abbaas r
    2. it means what he earned from something

    al halaby

    maa aghnaa

    1. its permitted to consider maa as a negator or as a question
    2. in a mansoob state becuase of what follows it

    أيُّ شيء أغنى المالُ؟ وقُدِّم لكونِه له صَدْرُ الكلامِ.

    maa kasaba

    1. maa with meaning of alladhy (relative)
    so the returner is ommited (ie it doesnt say maa kasabahu like with alladhy)
    2. or it can be masdariyyah ie: kasbuhu
    3. it can be a question (istifhaamiyyah) ie: what did he earn? then ie: he didnt earn anything
    4. the sheikh said, a question with the meaning of negating (as above)
    5. Abdullah read it "maa iktasaba"
    .: Rufaida :.
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    Re: An Ayah a Day - Al Masad

    Tantawy

    maa aghnaa 3anhu maaluhu wa maa kasab

    its dispraise of him and a response to the dua against him for his destruction
    to explain that his wealth could not avail him from the punishment of Allah even a bit
    his plentiful wealth and luxiourious earnings would not protect him from destruction in this dunya or from Allah's punishment, and he can not prevent the spread of Allah's message in the earth as Allah helps and supports and gives victory to His nabee

    maa aghnaa is expressed in the past this is لتحقيق وقوع عدم الإِغناء.
    (not sure how to explain that in english)

    its likely (i think they mean most common opinion?) that the 1st maa is negating and the 2nd one is relative (mawsoolah)

    ie: none of the wealth that he inherited from his father, or what he collected and earned himself by way of trade, or anything else, will benefit him even a bit
    .: Rufaida :.
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    Re: An Ayah a Day - Al Masad

    Quote Originally Posted by .: Anna :. View Post
    sis hijab thats tafheem ul quraan which i already posted
    *smack*

    oops sorry. well at least in will be engraved into the brian again hey

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    Re: An Ayah a Day - Al Masad

    yeah lol
    well if u want i can leave tht one for u to post for all the ayahs
    .: Rufaida :.
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    Re: An Ayah a Day - Al Masad

    Quote Originally Posted by .: Anna :. View Post
    yeah lol
    well if u want i can leave tht one for u to post for all the ayahs
    yeah ok then, because tbh i dnt know many others.

    if tht ok with you

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    Re: An Ayah a Day - Al Masad

    yeah no problem then ill just mainly do in the shade of the quran and then the arabic ones & i3rab iA
    .: Rufaida :.
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  40. #79
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    Re: An Ayah a Day - Al Masad

    مَا أَغْنَى عَنْهُ مَالُهُ وَمَا كَسَب

    Meaning, the wealth that he had amassed did not protect him the punishment of Allah, nor that which he had gained of honour. Mujahid said: (what he had gained) of children . The sons of a man are part of his earning [kasb]. al-A'mash recited, "Wa maa iktasaba" and he related it from ibn Mas'ud.



    Abu al-Tufail said, "The sons of Abu Lahab came to ibn 'Abbas, disputing among themselves, and they started to fight one another. So he stood in order to separate them and some of them pushed him away. He then sat on a cushion [firash] and became angry and said, 'Get away from the evil earnings [al-kasb al-khabeeth],' i.e. his (Abu Lahab's) sons."

    And 'A'ishah radiyallahu 'anhaa related from the Messenger of Allah who said, "Indeed, the best / most pleasurable [atyab] (things) are that which a man eats from his earnings [kasb]; and indeed, his sons are from his earnings." Abu Dawud related it.

    ibn 'Abbas said, "When the Messenger of Allah warned his kinsfolk ['asheerah] about the Fire, Abu Lahab said, 'If what the son of my brother says is true, then (in that case) I would ransom myself with my wealth and my sons.' So it was revealed, 'Maa aghnaa 'anhu maaluhu wa maa kasaba.'"



    The maa in His Saying, "Maa aghnaa" can be a negation [nafi]. And it can also be a question [istifhaam]; meaning, "What did his wealth avail him?"

    The second maa can have the meaning of alladhee (that which). And it can also be together with the verb [fi'l], a masdar. Meaning, "His wealth and his earnings did not avail him."


    (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.

  41. #80
    *bıɟɐɹɯıɯɐʇpɐʎızɯɯn* .: Anna :.'s Avatar
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    Re: An Ayah a Day - Al Masad

    are people ready to move onto ayah 3 or do want another day on this for any further additions?
    .: Rufaida :.
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