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An Ayah a Day - Al Masad

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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 :saw: 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
    .: Rufaida :.
    .:Fa Firroo Ila-llaah:.
    “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


      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]


      { 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 :saw: 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 ( ) 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 :.
      .:Fa Firroo Ila-llaah:.
      “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

      Ramadan Activities for Children
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        Re: An Ayah a Day - Al Masad

        inshaAllah i will find something to post!
        check out this blog>>>


          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 :saw: 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 :saw: 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 :saw: 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]


            Re: An Ayah a Day - Al Masad

            :jkk: sis tht was interesting :up:
            where is tht one from?
            .: Rufaida :.
            .:Fa Firroo Ila-llaah:.
            “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

            Ramadan Activities for Children
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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 :saw:. Some narratives mention that when the Prophet :saw: 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 :saw:. 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 :saw: 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 :saw: by uttering these words, the Almighty in order to assure the Prophet :saw: 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 :saw: 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 :saw:. Most leaders of Makkah and Ta’if were involved in this offence; however, in response to these excesses, the Prophet :saw: 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 :saw: 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.


              "..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]


                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 :saw: 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 :saw: 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 :saw: 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 :saw: 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 :saw:. 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]


                  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!

                  check out this blog>>>


                    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.



                      Re: An Ayah a Day - Al Masad

                      what does it mean one eyed, is tht like literally.. she only had one eye??
                      .: Rufaida :.
                      .:Fa Firroo Ila-llaah:.
                      “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

                      Ramadan Activities for Children
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                        Re: An Ayah a Day - Al Masad

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


                          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


                            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.



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


                              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, 04:38 PM.


                                Re: An Ayah a Day - Al Masad

                                :jkk: 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..

                                .: Rufaida :.
                                .:Fa Firroo Ila-llaah:.
                                “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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