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10 Quranic Gems from Nouman Ali Khan

Posted by ibnabeeomar • November 3rd, 2008 • Printer friendly • 8 Comments

I wanted to highlight a series of posts at Tayyibaat regarding the Quranic miracles covered by Br.Nouman at a recent class. We have highlighted a few of these before (see here), and these aredefinitely worth reading insha’Allah.

Session One: Mercy and ForgivenessSession Two: Wali vs Mawlaa Session Three: Oaths in the Qur’anSession Four: Syntax in the Qur’anSession Five: The Precise Selection

Session Six: The Miraculous AyahSession Seven: Bonds of BrotherhoodSession Seven pt 2: The Most Noble of TasksSession Eight: Dialogue in the Qur’anSession Eight pt 2: Weakening and Empowering a StatementSession Nine: Cohesion and Consistency in the Qur’anClosing Remarks: The Final Reminder

©MuslimMatters.org by ibnabeeomar on November 3rd, 2008. All rights reserved. Please see legal& other disclaimers here.

8 Responses »



MRNovember 3, 2008 • 2:19 PM

1. I got videos of some of these gems!

coming soon to halal tube!

Reply

Bint IslamNovember 3, 2008 • 7:01 PM

2. These are awesome masha’Allah!! JazakumAllahu khairun for whoever was involvedin compiling them.I’d like to see more if these types of articles around here… they really increase your

reverence towards the book of Allah, alhamdulillah

Reply

abu abdAllah, the HoustonianNovember 3, 2008 • 11:01 PM

3. mashaAllah, the gems in our Arabic class were a wonderful part of the course, alwaysreminding us of the treasure that Allah offers those who strive to understand and appreciatethe Qur’an. and what better motivation to study the language of the Qur’an than to be of those

who are better able to experience the miracle of the Qur’an in each and every rakat of salat!

alhamdolillah, the storm of Qur’anic Knowledge just keeps washing away ignorance here inHouston:

(1) we just finished 10 days of Qur’anic Arabic — 30 hours out of an eventual 100 120 hoursof Bayyinah courses in the language of the Qur’an.

(2) now we get ready for two weeks of Ulum ul Qur’an with Shaykh Yasir Qadhi starting this weekend at UH! here’s what i wrote about this upcoming class at another site:

Qur’anic Sciences answers so many questions, mashaAllah, such as “What proof is there that theQur’an is a miracle,” “Why is the Qur’an called the Speech of Allah,” “Why is Qur’an different fromHadith Qudsee,” “How was the Qur’an revealed to Muhammad, sull Allaho alayhi wa sallam,” “What are the ‘Causes of Revelation,’” “If the Qur’an was revealed in pieces, how did we end upwith the Qur’an we have today,” “Is there more than one way to read the Qur’an,” “Has anythingever changed in the Qur’an,” “Are tafseers, translations, and the opinions of orientalists all equally valid interpretations of the Qur’an?” Shaykh Yasir has literally written a (thick — over 400 pages,alhamdolillah) book on Qur’anic Sciences, mashaAllah, so if you ever had a question about theQur’an, this is the class to take to try to get it answered!



(3) then inshaAllah, Bayyinah is coming back to Houston at the end of November for a classon Tajweed — the science of proper recitation of the Qur’an, essential for Arabs and non Arabs alike.

(4) in December we have TDC — and Nouman is scheduled to be there, too — inshaAllah

(5) and last (for now) but not least, in April, Nouman intends to bring his newest Bayyinah

class to Houston: a whole weekend of nothing but appreciation for the miraculous qualities ofthe text of the Qur’an, of the Speech of Allah. if the 10 links on this page get you excited, wait,inshaAllah for this class. it should be fantastic, inshaAllah!

Reply

aarij November 4, 2008 • 2:00 PM

4. ma sha Allah, that is one of the best blogs. lots of beneficial ilm, alhamdulillah.

Reply

Munira Kapasi June 19, 2009 • 11:35 AM

5. Jazakallah Khair for posting such a rare and precious piece of knowledge. It certainly helps toreceive guidance and strenghtening of Imaan.

Reply

Binti YounnusDecember 13, 2010 • 12:22 AM

6. AsSalaamu Alaikum wa Rahmatullah

Just this morning driving in I listened to a CD on “Understanding the Qur’aan” and this slaveof Allah explained why it is important to understand the Qur’aan in the light that it wasrevealed in and not on our own very very limited understanding of Islam and the events thatoccured in the time of the Sahaaba and our Rasul S.A.W. Another point made was that in

order to FULLY appreciate Al Qur’aan we need to understand or make an effort to learnArabic so that when we read we make that connection… Masha Allah and it seems like this isexactly what you are doing. I really wish we had more of these programmes and as readilyavailable in my country.

Allah bless you all. Khair Insha Allah.

Reply



Binti YounnusDecember 13, 2010 • 12:23 AM

7. Aaaaah, this post is older than two years old. Hehe. Well anyway, it might be old but NOTirrelevant.

Reply

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ب ي ط ل ا م ل ك ل ا د ع ص ي ه ي ل إ – To Him ascends the goodly words.

(35:10)

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Session One: Mercy and Forgiveness

October 6, 2008

tags: maghfirah, nouman khan, Qur'an, rahmahby Amatullah

Bismillah

Alhamdulillah, I’ve been blessed to take the Arabic 201 class with Bayyinah Institute for the second time

and mashaAllah br Nouman has this sunnah of taking 10 minutes at the end of each session to share a

literary gem of the Qur’an.

InshaAllah I will be posting all nine that he will share with us; one for each day of the class session.

Here is tonight’s gem:

In Surat Saba, ayah two, Allah azza wa jal says:

ر و ف غ ل ا م ي ح ر ل ا و ه و ا ه ي ف ج ر ع ي ام و ء ا م س ل ا نم ل ز ن ي ام و ا ه ن م ج ر خ ي ام و ضر أل ا يف ج ل ي ام م ل ع ي

He knows that which goes into the earth and that which comes forth from it, and that which descend from

the heaven and that which ascends to it. And He is Ar Raheem, Al Ghafoor.



In the Qur’an, Allah ta’ala mentions more than 70 times that He is Al Ghafoorur Raheem. This ayah above

is the only instance in the whole Qur’an that the order is reversed: Ar Raheemul Ghafoor.

Why?

Imam ibnul Qayyim states that if you study ‘ilm (knowledge) in the Qur’an, you’ll find that Allah ta’ala

mentions rahmah (mercy) with it. Here are some examples:

ا م ل ع و ة م ح ر ء يش لك ت ع س و ا ن ب ر“Our Lord! You comprehend all things in mercy and knowledge“ (40:7)

The duaa of those well grounded in knowledge (ar raasikhoon) is:

ة م ح ر كن دل نم ا ن ل به و ا ن ت ي ده ذإ د ع ب ا ن ب و ل ق غ ز ت ال ا ن ب ر

(They say): “Our Lord! Let not our hearts deviate (from the truth) after You have guided us, and grant us

mercy from You. Truly, You are the Bestower.”

Allah ta’ala begins this ayah from surah Saba with م ل ع ي , He knows, which as we’ll see below, has a directconnection with why Raheem is mentioned first.

When we examine Ghafoor in the Qur’an, or maghfirah (forgiveness), we notice that it is paired with

humans. Here is an example:

Nuh alayhi salaam to his disbelieving nation said:

ار ا ف غ ن اك هن إ م ك ب ر او ر ف غ ت س ا ت ل ق ف

“I said (to them): Ask forgiveness from your Lord; Verily, He is Oft Forgiving ” (71:10)

In this ayah from surah Saba, do we see a direct address to humans? There is mention of the earth, what

comes from the sky, what ascends…Humans are mentioned indirectly, and by examining this indirect

address, we can see why Raheem is mentioned before Ghafoor.

How so?

ضر أل ا يف ج ل ي ام م ل ع ي He knows that which goes into the earth: We place seeds into the earth, but

furthermore, we will also go into the earth one day. We will need the rahmah (Mercy) of Ar Raheem when

we go into the earth.

ا ه ن م ج ر خ ي ام و And that which comes from it : The plant grows from the earth, but furthermore, we will one

day be resurrected from the earth. We ask for and need the maghfirah (forgiveness) of Al Ghafoor when

we come out of the earth.

ء ا م س ل ا نم ل ز ن ي ام و and that which descends from the heavens: Rain is a rahmah (mercy) upon us, wahy

(revelation) comes from the sky and is also a rahmah upon us, our rizq (provision) comes from the sky

which is also a rahmah upon us.



ا ه ي ف ج ر ع ي ام و and that which ascends to it (the sky): What ascends to the sky? Our duaa, our souls, and

deeds. What do we need in all three of these instances from Allah ta’ala? Maghfirah (forgiveness), for our

duaas and deeds to be accepted, and our souls to be forgiven.

Then Allah ta’ala ends the ayah with the subject on this gem: ر و ف غ ل ا م ي ح ر ل ا و ه و And He is the The

Especially Merciful, the Most Forgiving.

Each part of this ayah connects with these two Names of Allah, in the order that they appear.

SubhanAllah.

The most common “criticsm” of the Qur’an is that the verses repeat too much and the ayaat are all the same

in a lot of surahs. But when we pay attention to the Qur’an, when we truly ponder, then we see that there i

actually little repitition. These are not ordinary words, they are Divine Words that have a profound wisdom

In speech, there are two parts:

1 Content: what you say. The Qur’an has Divine content.

2 Style: how you say it. The Qur’an presents this content in a profound and miraculous style.

Humans are not capable of having both content and style constantly. Take for example the famous quotes

we all know, “I have a dream” or “there is nothing to fear but fear itself”. These quotes came from

speeches, but the only part we know or remember are those few words.

This Qur’an, these blessed words of Allah azza wa jal, constantly keeps both content and style and by

pondering over these verses in a humble manner, we can taste a few drops of these wisdoms.

May Allah azza wa jal make us companions of this book, Ameen.

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from → Arabic, Awesomeness, Bayyinah Gems, Gems, Good Things, Qur'an, SubhanAllah

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14 Comments leave one →

1.

dailyreminders permalink

October 7, 2008 4:19 am

AA



Excellent post. I’m really looking forward to these gems.

I was wondering if you could possibly in the future some time as one of your projects write about the

names of Allah(swt). I.e. in a similar way to how you explained the meanings of the hamd and

tasbeeh.

I have been searching for articles or books which explain each name of Allah(swt) in detail, but to no

avail.

It would be great to have the expounded literary meanings of the Asmaa ul Husna, so one is able to

appreciate these verse ends such as Ar Raheemul Ghafoor abit more than one is able to with just the

general translation.

I would love to work on such a project, but i currently do not possess the arabic skills or the religious

knowledge to carry out such a noble, yet

difficult task.

Please let me know what you think.

wassalam

2.

ibnabeeomar permalink

October 7, 2008 8:42 am

this was excellent barakallahu feek

3.

Amatullah permalink*

October 7, 2008 8:43 am

wa alaykum assalam wa rahmatullah

Alhamdulillah. I actually made a page yesterday for the Names of Allah but I deleted it, thinking it

wouldn’t be beneficial.

InshaAllah I will be adding two more pages soon:

Names of Allah ta’ala

I’jaazul Qur’an (Miraculous nature of the Qur’an)

Also let me just say that I don’t have the knowledge to be doing this, but alhamdulillah I have

covered in detail before in various classes the Names of Allah azza wa jal, so all i’m doing is sharing

my notes! May Allah ta’ala bless my teachers, Ameen.



Jazakum Allahu khayran for asking, very good idea.

I have posts about Ismul Jalaalah (Allah) here.

and Ar Rahmaan and Ar Raheem here.

InshaAllah I will be posting more.

EDIT: here is the Names of Allah page, with a few Names up already walhamdulillah.

br ibnabeeomar: wa feek barak Allah! Wow an MM writer on my tiny blog! mashaAllah.

4.


October 8, 2008 5:38 pm

theres also an effort going on here for the Names of Allah:http://saheefah.org/99 names of allah/

5.


October 8, 2008 5:40 pm

well i saw the link since you linked to nouman’s page at MM inshallah i’ll try to add a note on

MM for people to come read these, i enjoy nouman’s “daily miracle” talks.

6.


October 8, 2008 10:50 pm

That makes sense! I’m getting used to the technicalities of blogging, inshaAllah i’ll get it together

soon. Barak Allahu feekum. If you like, you can post them up on MM inshaAllah.

Jazakum Allahu khayran for the saheefah link. I have seen it before mashaAllah it’s a great resourcefor ‘aqeedah. InshaAllah I will add it to the media section as a must read.

7.

Nouman permalink

October 10, 2008 12:45 pm



Sister Amatullah, would you be interested in transcribing lectures to be turned into a book

eventually? Let me know insha Allah.

8.

mini permalink

September 9, 2009 12:20 pm

subhan Allah a very good reminder…indeed ilm is a mercy from our LORD…barakallahu feeki…

jazakumAllah khair

9.

Saliha Ahmed permalink

October 20, 2009 7:18 pm

MashAllah, I am benefitting greatly from this, patiently await the remaining classes & book inshallah

Keep up the good work!

10.

Linguistic Miracle permalink

April 17, 2010 12:53 pm

Asalaam alaikum Warahmatulah Wabarakatuh

I was wondering if you were compiling notes on the tafaseer of bro Nouman Ali talk’s? And if so,

would you want to get involved in a project where we compile all his works on Qur’an Gems?

Barak Allahu feeki.

11.

Amatullah permalink*April 18, 2010 2:32 pm

wa alaykum salam wa rahmatullahi wa barakatuhu akhi,

mashaAllah wonderful blog.

Unfortunately at the moment, I cannot assist with the project. InshaAllah when I do have some extra

time I would love to help and will contact you through your blog.



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12.

ি নরব িহাস permalink

December 1, 2010 1:15 pm

MashaAllah wonderful blog.

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Session Two: Wali vs Mawlaa

October 8, 2008

tags: Allah, nouman khan, Qur'an, waliby Amatullah

Bismillah walhamdulillah

During the second night of class with br Nouman, he shared with us a gem on the precision of the Qur’an.

Here it is:

Allah ta’ala says in suratul Baqarah ayah 257:

ر و ن ل ا ىل إت ا م ل ظ ل ا نم م ه ج ر خ ي ا و ن م آ ني ذل ا يل و ه ل ل ا‘Allah is the Wali of those who believe, He brings take them from the darknesses into the light.’

ت ا م ل ظ ل ا ىل إر و ن ل ا نم م ه ن و ج ر خ ي ت و غ ا ط ل ا مه ؤ ا ي ل و أ او ر ف ك ني ذل او

‘and those who disblieve their Awliyaa’ are taghoot, they bring them out of the light to darknesses.’

Wali is a special type of friend, who expresses the will to help to you and support you. A wali is a friend



that you turn to for help, protection and support. The wali is the primary in the relationship, they are the

dominant party. Take for example, if a father is the wali to his son, then the father is the primary in the

relationship.

Allah ta’ala says in the beginning of the ayah that He is the Wali for the believers. Those who disbelieve

have Taghoot (anything and everything that is worshipped besides Allah) as their Awliyaa (plural of wali).

There are two comparisons taking place in this verse: firstly, the believers and those who disbelieve, and

secondly, Allah azza wa jal and taghoot. Looking at the verse again, we see that there is a differentarrangement for each comparison: when Allah ta’ala says He is the Wali of the believers, He comes first.

But for those who disbelieve, their wali is mentioned last.

Why is the arrangment different?

Allah ta’ala is being ‘compared’ to taghoot, yet: laysa kamithlihi shayy, there is NOTHING like Him,

NOTHING can be compared to Him. These taghoot do not deserve to be mentioned in the same place as

Allah azza wa jal was mentioned. They do not deserve to be mentioned in even the same sentence.

Allah ta’ala says in Surat Muhammad ayah 11,

م ه ل ىل و م ال ني ر ف ا ك ل انأو ا و ن م آ ني ذل ا ىل و م ذ لك بأ نا ل ل ه

‘That is because certainly Allah is the Mawlaa of those who believe, and indeed the disbelievers have no

Mawlaa.’

Mawlaa is more than a Wali; a Mawlaa is someone who can protect you and actually does so–they are

protecting you, while a Wali is someone who is willing to protect you.

When it came to Wali, both the believers and disbelievers had one, but when it comes to Mawlaa–someone

who CAN protect you–they have no Mawlaa.

SubhanAllah.

Allahumma faqihnaa fid deen, O Allah grant us understanding of the deen, Ameen.

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1.


October 9, 2008 4:45 am



AA

SubhanAllah!!!

What a feeling to know that Allah(swt) is the Wali and Mawlaa of the believers.

To know that in whatever situation a believer is in and wherever he may be, whether alone in the

most darkest corner of the world or surrounded by numerous people in the most populous place in

the world, the believer has a Wali – who is willing to protect, and the Wali is the Mawlaa who is theonly one who can and does protect.

Allahu Akbar!

JazaakiAllah Khairan sister

Wassalam

2.

sisterindeen permalink

November 3, 2008 7:11 pm

SubhanAllah! Very profound, barak Allahu feeki for sharing!!

3.

Amatullah permalink*November 4, 2008 10:58 am

wa feeki barak Allah ukhtee

4.

LittleBoPeep permalink


alhamdullilah! you were right! i loved it

5.

Faique permalink

June 26, 2009 6:04 am






If someone doesn’t find this absolutely amazing, then nothing can suffice for them.

This is absolutely absurdly amazing!

Subhannallah!

The Muslim Kid

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Session Three: Oaths in the Qur’an

October 9, 2008

tags: Arabic, Bayyinah, nouman khan, Qur'anby Amatullah

Bismillah

Alhamdulillah third day of class was last night, and I was literally blown away by the gem br Nouman

shared with us subhanAllah…by far the best that I have heard. O Allah we ask You for the proper

understanding of Your Book and Your Deen, Ameen.

Here it is:

Al Aqsaam (Oaths) in the Qur’an

In the Qur’an, there is a relationship between oaths and what follows the oaths. When Allah ta’ala swears

by something, it shows the importance of the object He is swearing by and that object will be elevated.

Furthermore, whatever comes after the oath is very important as well. There are many examples in the

Qur’an, here are two of them:

Allah ta’ala says in Suratul ‘Aadiyaat,



ا ح ب ض ت اي د ا ع ل او اح دق ت اي ر و م ل اف ا ح ب ص تا ر ي غ م ل اف

ا ع ق ن هب ن ر ث أف ا ع م ج هب ن ط س و ف

By the (steeds) that run, with panting (breath),

Striking sparks of fire (by their hooves),

And scouring to the raid at dawn

And raise the dust in clouds the while,

Penetrating forthwith as one into the midst (of the enemy). (100:1 5)

Makkee surahs have amazing imagery, and these first five verses are dedicated to horses in battle. Back in

the day when there was no TV, movies, picture books, all that was available was one’s imagination,

especially when the audience of the Qur’an were people from a desert with nothing to look at. Allah azza

wa jal is painting a magnificient scene in the mind of the Quraysh:

The horses being described here are feminine ( ت اي د ا ع ل ا ), why? The Arabs preferred the female horses in

battle because they were faster. Allah azza wa jal is describing the horses in the morning time, when there

is still moisture in the air and instead of the dust rising as it does in a desert, the moisture causes the dust to

settle. Imagine: these horses who are fast by nature, running so fast that they are causing the dust to rise up

even with the moisture, sparks are flying even though there is moisture on the rocks, and they don’t see

infront of them because of the dust in the air–not knowing if there is an enemy or spear waiting on the othe

side.

Think of the amazement of the non Muslims listening to the Prophet alayhi salaatu wa salaam recite theseverses…Anyone amongst them who has a horse realized how loyal their horse is to them; how it will even

die for its owner just out of submission to the master.

Then right after these amazing images, Allah ta’ala says:

د و ن ك ل هب ر ل ن ا س ن إلانإ

Indeed man is not loyal to his Rabb! (100:6) Just as this horse submits to its master, going into the enemy

range without even knowing what is there, completely loyal to the Master…Allah ta’ala reminds them: ma

is not loyal to his Rabb.

Not only that he’s not loyal but also:

ذ ى ل ع هن إو لك ل ش ه ي د

And to that fact he bears witness (100:7)

Man bears witness to the fact that he is not loyal! He knows! How? Allah azza wa jal just reminded them



of the loyalty of the steeds to their owner in the previous verses; if your horse submits to you, then why do

you not submit to your Owner?

SubhanAllah!

Another example of oaths in the Qur’an is Surah Mursalaat.

There is a difference of opinion if ‘mursalaat’ refers to angels or winds, but in a literary context, ‘winds’ is

more appropriate definition.

Allah azza wa jal says:

اف ر ع ت الس ر م ل او and by the winds that scatter : ‘urf literally means the mane of a horse. If a horse has no

reins, the rider only has the mane to hold on too, and if the rider let’s go, the horse will go wild.

This first ayah is showing how if Allah ta’ala let a wind go, it would spread wildly without control.

ا ف ص ع ت ا ف ص ا ع ل اف and by the winds that blow violently: the “fa” at the beginning of this verse shows reason,

due too, because of the mursalaati ‘urfaa: al ’aasifaati ‘asfa. ‘asf literally means inconsiderate movement,

such as a bulldozer. (Think of a car coming straight at you on the highway, if that car doesn’t move, andrams right into you–that is ‘asf) It is a merciless wind that destroys everything in its path.

In these two verses, Allah ta’laa is talking about winds that brings destruction. Why? This is a makkee

surah, and Allah ta’ala is reminding the Quraysh–those who mock at the Prophet sal Allahu alayhi wa

sallam to bring the punishment–these winds of punishment CAN be let go and it has been done before, no

intricate planning or arrangement is required for your destruction. In Suratul Haqqah, Allah ta’ala describes

the scene of ‘Aad who were destroyed by a wind: for eight days their whole city were being tossed around

like it was nothing.

Then Allah ta’ala says in the next ayah:

ا ر ش ن تا ر ش ا ن ل او and by the winds that scatter: this ayah begins with a ‘wa’ so we know it is a new oath.

Allah ta’ala swears by the winds that do nashr. Nashr means to spread randomly allover, such as the act of

taking seeds and scattering them on the soil. An naashiraat are those winds that distribute. What do they

distribute? Clouds that bring the rain. If these winds did not distribute the clouds, then cities would suffer

from drought. Modern science learns now that pollen is also distributed by winds, so without these winds

there would be no vegetation. These naashiraat distribute from both the sky (rain) and the ground

(vegetation).

This verse shows the life that the winds carry, while the first two verses displayed death and destruction.

Allah azza wa jal continues:

اق ر ف ت اق ر ا ف ل اف and by those winds that separate: farq means to distribute and separate, with a very precise

division.

These winds distribute mercy, just as the first two winds sent punishment. This verse shows us that all of

these winds, either bringing mercy or punishment, are precisely distributed.



ا ر ك ذت ا ي ق ل م ل اف and by those that deliver a message: Both of these winds, the ones of mercy and the ones of

destruction, carry a reminder for the people. The winds of mercy remind us that these winds bring rain,

which is a rizq (provision) from the sky, showing we are totally dependent on Allah ta’ala, such as a man

who is feeding a caged animal–the animal is totally dependent on the master. These verses remind us no

matter how disobedient or how wild we are: we depend totally on Allah. When the rain falls from the sky

that these winds have scattered, we see the dead earth being brought to life, reminding us that we will be

resurrected just as the dead land.

These reminders are:

أار ذع و نذ را as a justification or to warn: ‘uthra means to receive an excuse or a lesson, or an ignoring.

There are two people mentioned in this verse: those who take a reminder of these winds, and those who

ignore the reminder.

But either way:

عق ا و ل نو دع و ت ا م ن إ Surely, what you have been promised will definitely come to pass: the promise of the Day

of Judgment, of Resurrection and the destruction of those who disobey Allah. Those who enjoy the mercy

of these winds, the rain, the vegetation, the rizq, they will be destroyed.

May Allah ta’ala make us among those who benefit from the reminder, Ameen.


from → Arabic, Awesomeness, Bayyinah Gems, Gems, Qur'an, SubhanAllah

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1.

bint Husayn permalink

October 15, 2008 12:20 pm

as salamu`alayki

SubhanAllah you have an amazingly beautiful blog mashaAllah.

2.


October 15, 2008 3:49 pm

wa alayki assalam wa rahmatullah ukhtee,



Right back at ya wa lillahil hamd.

3.

sisterindeen permalink


“if your horse submits to you, then why do you not submit to your Owner?”

subhanAllah! Amazing!

4.

Nidaa permalink

November 20, 2008 11:14 am

Subhaanallaah, beautiful explanation.

I’d like to know the source of this Tafseer though: a companion’s saying…?

5.


November 20, 2008 11:21 am

ukhti Nidaa, if you look in any classical Arabic tafseer, you can find this explanation. Specifically,ibnul Qayyim rahimahullah has a small treatise on Aqsaam in the Qur’an, and it can also be found

there. here it is: http://www.almeshkat.net/books/archive/books/altbiaaan.zip wa Allahu a’lam.

6.

Abdullah Shaikh permalink

September 8, 2009 8:01 am

“and by those that deliver a message”..

does this imply the phenomenon that it is air which is responsible for sound (messages) propagation.

Sound waves can only travel through air (or wind) , the corollary for which is that sound cannot

travel in vaccum.

Therefore, winds are mediums through which messages are delievered.

Just wondering…






Subhan Allah

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Session Four: Syntax in the Qur’an

October 14, 2008

tags: Arabic, Bayyinah, Gems, nouman khan, Qur'anby Amatullah

Bismillah

Alhamdulillah after a long break, our bayyinah classes with brother Nouman started again! Here was last

night’s gem:

Syntax in the Qur’an

We learned before that the Qur’an doesn’t compromise style or content ; it maintains both aspects flawlessly

Two simple examples from the Qur’an display this fact.

Allah azza wa jal says in Suratul Muddathir verse three:

ر ب ك ف كب ر و

“and declare the greatness only of your Rabb”



the letter wow ( و ) is usually translated as “and”, but this translation is over simplification. In the Qur’an,

there are 21 ways و ‘wa’ is used and one way is wow al musta’nifah, the wow that separates one sentence

from another. In the English language, we would put a period and capitalize the next word in the sentence

to show that a new one is beginning.

So this و wow in the ayah is an indication of a new sentence, the sentence is:

ر ب ك ف كب ر

look at it more closely:

ر ببكفكببر

Rabbaka fa Kabbir…when you look at it both ways! SubhanAllah! In English, this is called a

“palindrome”, when a word is looked at backwards and forwards and has the same spelling. (race car,

radar, mom etc).

In order to construct a palindrome, one would have to look up words, check their spellings, find their

definitions, write it down a few times to see if it works and so on…a lot of work! BUT:

1 The Prophet sal Allahu alayhi wa sallam was an Nabiyy al Ummiyy: he couldn’t read.

2 The Qur’an was not revealed as a written book; but it was oral.

3 The Qur’an was not edited, it was not revised, it was one attempt.

4 Furthermore, the Prophet sal Allahu alayhi wa sallam didn’t even mention this literally miracle in his

lifetime! He did not say: ‘look this ayah is a palindrome, become Muslim!’ This was discovered by the

scholars of tafseer, who were so meticulous and intricate with the Qur’an that they counted how many

letters, how many times this word comes, how many times that letter comes and more–The study ofstatistics in the Qur’an started in the second or third century.

The Qur’an is a challenge for humanity; it doesn’t compromise style and content so if someone intended to

duplicate this book, they would have to have both. Race car has the style (of a palindrome), but it does not

have the same content as Rabbaka faKabir.

Even if the humans and jinn were to get together, they chose any language, would they be able to create

“Rabbaka faKabir” as a palindrome that contains both content and style?

And the irony is in the meaning of the ayah itself: declare the greatness only of your Rabb.

Allahu Akbar.

Another example of syntax are the verses where Allah ta’ala forbids killing children, He says in two surah

مه اي إو م ك ق ز ر ن ن ح ن أا و ل ت ق ت الو والد كم من إ مال ق

“and do not kill your children because of poverty, We provide for you and them” (6:151)



مك اي إو م ه ق ز ر ن ن ح ن ق الم إ ة ي ش خ مك دالو أا و ل ت ق ت الو

“and do not kill your children due to fear of poverty, We provide for them and for you” (17:31)

The essential difference between these verses are two words:

a) in the first ayah, Allah uses min ( نم ) from, which is called harf ajal, it shows a reason that already

exists.

b) in the second ayah, Allah uses khasyah ( ة ي ش خ ) fear, this is not a reason but rather a fear something that

will happen, which doesn’t exist yet.

So there are two different types of parents mentioned in these two verses:

a) Those who are already poor. (MIN) They already fear their own nourishment.

b) Those who fear poverty after children. (KHASYAH) They have a fear of providing for children.

When Allah azza wa jal speaks to the first group of parents, who are already worried about themselves, He

promises that they will be taken care of ( م ك ق ز ر ن ن ح ن )–as they already are and also their children. We learnhere that children are a cause of rizq (provision).

When He ta’ala addresses the second group, those whose fear is associated with children, Allah ta’ala

mentions that He will take care of the children ( م ه ق ز ر ن ن ح ن ), and He will take care of you (the parents).

SubhanAllah! This analysis takes about 10 mins to explain, but Allah ta’ala only changes a few words to

deliver the message.

May Allah ta’ala make us companions of the Qur’an, Ameen.

One blogger l ikes this post.

from → Arabic, Bayyinah Gems, Gems, Good Things, Qur'an

← Al Malik

Session Five: The Precise “Selection” →


1.

stranger permalink

October 14, 2008 3:36 pm

SubhanAllah. This also shows that each time the verses are repeated, they mean something different

They are not redundant and meaningless. Just the difference of one word makes the address differen



2.


October 14, 2008 3:53 pm

AA

Allahu akbar!!!

What a gem! This post really moved my heart and almost made me cry. SubhanAllah What a

beautiful Kalaam, so perfect and so clear.

JazaakiAllah Khairan

Wassalaam

3.

Omar permalink

October 14, 2008 7:10 pm

Subhan Allah, the Quran is really amazing!

Jazaki Allah khairan for sharing what you learn.

4.


October 15, 2008 3:53 pm

Stranger: Very true! The most common “criticism” of the Qur’an is that it repeats too much, yet if we

reflect and analyze this claim, we will realize that there is actually little repetition on the Qur’an.

dailyreminders: wa alaykum assalam wa rahmatullah, indeed, it is the most beautiful kalaam. wa

lillahil hamd.

brother Omar: wa iyyak, alhamdulillah!

5.

hiddensouls permalink

October 15, 2008 5:17 pm



Jazakillahu khairan for sharing this!

I really enjoyed it and benefitted from it

6.

Mariam 3:36 permalink

October 16, 2008 9:56 am

SubhaanAllah Amatullah, the palindrome!!! Amazing!

Jazaaki Allah khayr

7.


October 16, 2008 11:17 am

wa iyyakunna sisters

Please make duaa for brother Nouman and Bayyinah Institute. May Allah ta’ala grant him tawfeeq,

Ameen.

8.

serendipitouslife permalinkOctober 18, 2008 6:49 am

JazakAllahkhairun! This is very enlightening indeed.

Since you have already whet the appetite by mentioning the number (21) of ways a ‘wa’ is used in

the Quran, i really hope you can do a post exclusively on it, inshaAllah?

9.

Amatullah permalink*October 18, 2008 9:49 am

wa iyyaki ukhtee. InshaAllah when I learn all 21 ways, i’ll let you know

From the top of my head, I can only think of a few but i’d like to double check before I say anything

inshaAllah.



10.

serendipitouslife permalink

October 23, 2008 3:47 am

Another ‘ و’ that i’ve wondered often:

Surah Zumer (39:71)

ا ه ب و ب أ ت ح ت ف اه و ء آ ج اذإ ى ت ح ا ر م ز م ن ه ج ىل إاو ر ف ـ ك ني ذل ا ق ي س و ….

Surah Zumer (39:73)

ا ه ب و ب أ ت ح ت ف و اه و ء آ ج اذإ ى ت ح ا ر م ز ة ن ج ل ا ىل إ م ه ب ر ا و ق ت ا ني ذل ا ق ي س و …..

11.


October 23, 2008 9:03 am

jazaki Allahu khayran ukhtee, that example really sends chills down my spine subhanAllah…

A brother at Imam Suhaib Webb’s site explained it very nicely here:

http://www.suhaibwebb.com/blog/quransciences/gems of the quran the gates of hell vs the gates of

paradise/

jazah Allahu khayran.

12.


October 28, 2008 6:56 am

JazakAllahKhair

13.

wannabescholar permalink

July 3, 2009 2:28 pm

Jazak Allah Khair for posting this. May Allah (swt) reward you for sharing.



14.

Smile permalink

September 7, 2009 1:21 pm

Do u have any other examples of palindromes? thanks

salaaam

15.

Ahmed Muhammed permalink

October 30, 2009 2:44 pm

I heard about this while watching the Deenshow. It’s an amazing thing about the Qur’an that I’m jus

now recently finding out, and it has renewed my faith. Alhumdulilah!

16.

tabman permalink

May 27, 2010 6:57 am

Assalam u Alaikum,

Does anyone know of any book or linguistic study about palindromes in Quran ? I guess some

scholar in past must have done some work on this ?

17.

Wasim permalink

February 2, 2011 1:57 pm

SubhaanAllah, this is Amazing. I studied symmetry as part of my design degree while I was in

University and this would have been a great part of my work. Thank you for explaining this.

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Session Five: The Precise “Selection”

October 16, 2008

tags: Arabic, Gems, nouman khan, Qur'anby Amatullah

Bismillah walhamdulillah,

These gems keep getting better as the class progresses mashaAllah. We actually received a double

whammy on Tuesday. I think these gems are my favorite so far, so here’s Qur’anic gem #5 from Tuesday

night:

In Suratul Hajj (22) Allah ta’ala uses two distinct words to give the meaning of “selection”. ( ى ب ت ج ا and

ى ف ط ص ا )

Allah ta’ala says in ayah 75:

س ا ن ل ا نم و الس ر ة ك ئ ال م ل ا نم ي ف ط ص ي ه ل ل ا

Allah selects messengers out of angels and man.

Then He ta’ala says in ayah 77:



مك ا ب ت ج ا و ه

He has selected you (muslims).

Both of these words carry the same English meaning of ‘selection’ or ‘to choose’, yet there is a profound

difference between the two which shows the precise choice of these words.

Istafaa’ is from the root saad fa wow ( و فص ) and it means to be chosen based on purity. When Allah

ta’ala selects Messengers, He selects the purest of mankind. We learn this from our creed (aqeedah) that theMessengers are all pure. The Jews and Christians on the other hand did not keep this standard and in their

books that they claim to be divine, there are references to these Messengers that are lewd and horrifying.

When we hear anything horrendous, we automatically know it is wrong based on this ayah. We know it

cannot be from the revelation because it questions the purity of the Messengers.

Another meaning of istafaa’ is to make a choice that is purely your own, no explanation is needed for this

choice and it is free from any agendas, pressures and dictates. This protects another aspect of the

Messengers. At the time of the Prophet sal Allahu alayhi wa sallam, the Jews and the Quraysh denied the

Messengership of the Prophet sal Allahu alayhi wa sallam just because he was not Jewish or not rich; they

questioned the choice of Allah ta’ala. Allah’s Choice is BEYOND our question, and by using istafaa’Allah ta’ala makes that clear. We cannot say the Messenger alayhi salaatu wa salaam was picked for X, Y

or Z reasons–we should stop at: Allah chose Him.

Ijtibaa’ on the other hand is from jeem ba ya ( يبج ), Ijtibaa’ is to pick something for a purpose, an

agenda, and based on qualifications. For example, this word is used to collect taxes, and when collecting

taxes there is a purpose: to store the money in the treasury. Another example is when a recruiter hires an

employee: he chooses based on the qualifications of the employee. There is a reason for ijtibaa’.

Everyone who has the priviledge of saying la ilaaha il Allah has been selected. Allah ta’ala did not just

select us, but there is a reason, something that He ta’ala sees in us that He sees us as qualified for this task

and the mission of this ummah. The vast majority of the people on this earth were not chosen; yet we makeup the small minority of those whom Allah ta’ala selected.

This shows great honor, but at the same time: great responsibility. SubhanAllah.

These two examples are from Suratul Hajj, and it connects with the last ayah of this surah which is an

emotional roller coaster:

مك ا م س و ه م ي ه ا ر ب إ م ك ي ب أ ة ل م ج ر ح نم ني دل ا يف م ك ي ل ع ل ع ج ام و مك ا ب ت ج ا و ه هد ا ه ج قح ه ل ل ا يف او ده اج وا و ت آ و ة ال ص ل اا و م ي ق أف س ا ن ل ا ى ل ع ءا د ه ش ا و ن و ك ت و م ك ي ل ع ا د ي ه ش ل و س ر ل ان و ك ي ل اذ ـ ه يف و ل ب ق نم ن ي م ل س م ل ا

ر ي ص ن ل ا م ع ن و ىل و م ل ا م ع ن ف

مك ال و م و ه ه ل ل اب ا و م ص ت ع او ة اك ز ل ا(I did not translate this ayah for a reason)

In a previous ayah, ayah 74, Allah ta’ala said: هر دق قح ه ل ل ااو ر دق ام they did not make a just estimate of

Allah as He deserves. The ayah above begins with an impossible goal: هد ا ه ج قح ه ل ل ا يف او ده اج to

struggle before Allah as much as He deserves. SubhanAllah! Can we ever thank Allah as He deserves?

Can we ever pray to Allah as He deserves? Can we ever fear Allah as He deserves? The first thing we

think of when reading this statement is that we cannot do it! It’s too difficult!



But directly after this statement, Allah azza wa jal says: مك ا ب ت ج ا و ه He selected you. Allah azza wa jal sees

it in us to carry this task.

Furthermore He says: ج ر ح نم ني دل ا يف م ك ي ل ع ل ع ج ام و He did not place in this deen for you any

constriction. Our deen is not that hard.

Then He reminds us that we are the continuation of a legacy before us: م ي ه ا ر ب إ م ك ي ب أ ة ل م the religion of

your father Ibrahim (alayhi salaam). Ibrahim alayhi salaam struggled so much in his life: he was thrown

into the fire, sought to slaughter his beloved son, leaving his wife and child in the desert. Imagine if wewere late in coming home, and our phones were off and we could not be reached, what happens to our

mothers? And if we are mothers, what do we think? Imagine those thoughts, and now imagine how

Ibrahim alayhi salaam felt: leaving his child and wife in a barren desert, a certain death! The last thing we

think of about his life alayhi salaam is that it was easy, yet Allah ta’ala says that there is no haraj (hardship)

in this deen.

What is the lesson here? If Allah ta’ala can make jumping into the fire easy for Ibrahim, if He can substitute

a ram in place of his son, if He can send a river in the middle of the desert for his family…then what do yo

have that is so hard? There is no comparison.

Then Allah ta’ala reminds us that: ن ي م ل س م ل ا مك ا م س و ه He is the one who named you “Muslims”, there is

difference of opinion if the “he” in this ayah is Allah ta’ala or Ibrahim alayhi salaam. In Suratul Baqarah,

Allah states that Ibrahim made the duaa while building the Ka’bah and said “ummatan Muslimatan.” If this

ayah means that Allah named us Muslims, then we should be in trust to Allah that He chose us and named

us.

We were Muslims: اذ ـ ه يف و ل ب ق نم before (the Prophet sal Allahu alayhi wa sallam), and now .

How do you feel now? Encouraged, right?

But Allah ta’ala reminds us again:

م ك ي ل ع ا د ي ه ش ل و س ر ل ان و ك ي ل so that the Messenger is a witness against you. Allah ta’ala says م ك ي ل ع , ‘alaa

here means against. If the Messenger alayhi salaam is a witness against us, then that means we have a

mission to complete. Just because of the qualification, doesn’t mean we will do the job. Allah ta’ala is

reminding us here, if we do not fulfill our mission then our Messenger will be the one complaining to Allah

azza wa jal!

Furthermore, س ا ن ل ا ى ل ع ءا د ه ش ا و ن و ك ت و and that you all are witnesses against mankind. Not only is the

Messenger alayhi salaatu wa salaam a witness against us; we will also be a proof and witness against

humanity, if we fulfilled our mission or not. SubhanAllah, on one side it is the Messenger sal Allahu alayhiwa sallam complaining and on the other side it’s humanity!

Now we realize the magnitude of our mission, but before you become uneasy, Allah ta’ala consoles us

again:

ة اك ز ل اا و ت آ و ة ال ص ل اا و م ي ق أف then perfectly establish the prayer and give zakah. Salah is the therapy and

reinforcement for the Muslim, and through giving zakah, Allah ta’ala ensures our purification. And if you

want to pray and give zakah properly: ه ل ل اب ا و م ص ت ع او and hold fast to Allah. Hold fast to the rope of Allah



the Qur’an.

Then Allah ta’ala says at the end of this ayah:

مك ال و م و ه He is your Mawlaa. Not only is a Mawlaa a friend, but a Mawlaa is the ONLY ONE who can

protect you. When you embark on this hard journey, this great mission, He is the One who will help you.

ر ي ص ن ل ا م ع ن و ىل و م ل ا م ع ن ف and how awesome a Mawlaa, and how awesome a Helper.

SubhanAllahil A’dheem. O Allah we ask you to grant us istqaamah and to make us bearers of Your deen,

and to grant us success as callers. Ameen.


from → Arabic, Awesomeness, Bayyinah Gems, Gems, Good Things, Qur'an

← Session Four: Syntax in the Qur’an

Al Quddoos – Absolutely Pure →


1.

hiddensouls permalink

October 16, 2008 10:54 pm

SubhanAllah, reading all these true arabic gems makes me feel like I know absolutely no arabic and

I’m an arab myself…it’s just so beautiful…jazakillahu khairan for taking the time to type up this

gold…

2.


October 22, 2008 10:39 am

wa iyyaki ukhtee, May Allah ta’ala make us companions of the Qur’an, Ameen!

3.

baitussyifaonline permalink

January 19, 2010 7:37 pm

Assalamualaikum ya ukhti..

I’ve recently been guided by Allah to stumble upon Bro Nouman’s videos on Youtube..and after a

few days of listening to his lectures i was guided again to stumble upon your blog..



I find the Quranic Gems so inspiring and would like to spread this beautiful knowledge of ilmu

i’jaazul Quran to the ‘Malay World’..

Would it be OK if i translated your postings of Quranic Gems and post them on my blog?

Many thanks,

Baitussyifa’

4.


January 20, 2010 1:24 am

wa alaykum salam wa rahmatullahi wa barakatuhu,

subhanAllah, may Allah continue to guide you on His Path! I know what you mean about

discovering the gems of the Qur’an.

Please please please feel free to translate or use anything you like from this blog (my current one is:http://www.tayyibaat.com), you do not need to ask for permission May Allah reward you greatly

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Session Six: The Miraculous Ayah

October 19, 2008

tags: Arabic, Bayyinah, Gems, nouman khanby Amatullah

Bismillah walhamdulillah,

May Allah ta’ala make us companions of the Qur’an. Ameen.

I’ve been realizing how true the statement “the more you learn, the less you know” is. SubhanAllah as

many Qur’an classes you or myself have taken, the bottom line is that we can never finish studying the

Qur’an; there is always something to learn.

On Wednesday night we learned about the Miraculous Ayah, Qur’anic gem # six:

The word “ayah” ( ةي آ ) is commonly translated as “verse” in English, yet this definition is not proper

because it does not capture the true meaning of Ayah. When you mention “verse” to an English speaking

person, it reminds them of three things: the Bible, poetry or a song. The problem is that the Qur’an denies

being similar to any of these things, so “verse” does not give the correct connotation of “ayah”.

Another definition of ayah is “sentence”, yet an ayah is not a sentence. For example, the first three ayaat



(plural of ayah) from Faatihah are a sentence, but three separate ayaat. Also, ayatad dayn is one page long,

yet it’s only one ayah. Multiple ayaat can make one sentence, and one ayah could be a paragraph. The best

translation (according to brother Nouman) is: a miraculous sign.

One example from the Qur’an how ayah cannot be translated in from Surah Fath (48).

ا م ي ل ع ه ل ل ان اك و ضر أل او تاو ا م س ل اد و ن ج ه ل ل و م ه ن ا م ي إ عم ان ا م ي إاو داد ز ي ل ن ي ن م ؤ م ل اب و ل ق يف ة ن ي ك س ل ال ز ن أي ذل ا و ه ا م ي ك ح

“He it is Who sent down As Sakinah (calmness and tranquility) into the hearts of the believers, that they

may grow more in Faith (emaan) along with their (present) Faith. And to Allah belong the soldiers of the

heavens and the earth, and Allah is Ever All Knower, All Wise.” (48:4)

This surah was revealed after the Treaty of Hudaibiyyah (article here), a treaty that was enacted between

the Muslims of Madinah and the Quraysh when the Muslims traveled with the intention to perform ‘umrah

Allah azza wa jal says that He sent down Sakinah (tranquility) into the hearts of the believers. Why? So

that they put their trust in Allah ta’ala even though they cannot make ‘umrah, there is good in it.

He says in the above ayah: و

ل

ه ل

ج

ن

د و

س ل ا

م و ا

تا

و ر أل ا

ض

and to Allah belongs the soldiers of the heavens an

the earth. This statement appears twice when Allah ta’ala mentions the believers in ayah four, and in ayah

seven, after He mentions the hypocrites.

In ayah six, Allah ta’ala mention the hypocrites and their punishment:

ه ل ل ا ب ض غ و ء و س ل اة ر ئ اد م ه ي ل ع ء و س ل ا نظ ه ل ل اب ن ي ن ا ظ ل ات اك ر ش م ل او ن ي ك ر ش م ل او ت ا ق ف ا ن م ل او ن ي ق ف ا ن م ل اب ذ ع ي وا ر ي ص م تء اس و م ن ه ج م ه ل دع أو م ه ن ع ل و م ه ي ل ع

“And that He may punish the Munafiqoon (hypocrites), men and women, and also the Mushrikoon men

and women, who think evil thoughts about Allah, for them is a disgraceful torment, and the Anger of Allah

is upon them, and He has cursed them and prepared Hell for them, and worst indeed is that destination.”(48:6)

Take a deeper look at this arrangement:

When Allah ta’ala mentions the believers, He mentions in the SAME ayah that He owns the soldiers of the

heavens and the earth…because the believers belong to the armies of Allah!

Yet when Allah ta’ala describes the hypocrites, He mentions that He owns the soldiers of the heavens and

the earth in the next ayah. Allah ta’ala SEPARATES them by separating the ayah. They do not belong in

the armies of Allah, yet they claim to be amongst the believers.

At the end of ayah 4, Allah says He is: ا م ي ك ح ا م ي ل ع All Knowing, All Wise, and in ayah 7 He says He is:

ا م ي ك ح ا ز ي ز ع All Mighty, All Wise. ‘Aleema appears with the believers, and ‘Azeeza appears with the

hypocrites.

‘Aleeman is mentioned with the believers because the believers were in a frustrating position with this

Treaty and having been stopped from performing ‘umrah, yet the only one who knew it was a victory was

Allah azza wa jal. He gave the believers tranquility because He is Hakeem–All Wise. Out of His Ultimate



Wisdom, He knew this situation was good for them, whether they knew it or not.

‘Azeezan is mentioned with the hypocrites because they did not go with the believers to perform ‘umrah.

Reason being that they did not want to encounter the mushriks for the second time–after they surrounded

Madinah during the Battle of Ahzaab (or Khandaq/ditch) for weeks a few months prior. This battle was the

only time that the soldiers of the opposing side were more in number than the actual inhabitants of the city!

Allah azza wa jal gave victory to the believers; Allah ta’ala sent a wind (mentioned in 33:9) to help them.

The hypocrites did not travel with the believers after the Prophet sal Allahu alayhi wa sallam received the

dream to go for ‘umrah because they thought this meeting was too early, having just met the mushriks atAhzaab–they saw it as going straight into the mouth of the wolf and that the believers would be killed.

They thought:

ا دب أ م ه ي ل ه أ ىل إن و ن م ؤ م ل او ل و س ر ل ا ب ل ق ن ي نل نأ

“that the Messenger and the believers would never return to their families” (48:12) So what did they do?

They began planning who would take authority of Madinah, but Allah ta’ala is ‘Azeez: Authority belongs

to Him. They had confidence in their authority, as Allah says: ذ ني ز و لك في ق ل و ب ك م “and that was made

fair seeming in their hearts” (48:12) The only reason that Allah ta’ala hasn’t shown them His Authority is

because He is Hakeem: it is all part of a plan that He Knows.

May Allah ta’ala make us among the true believers, Ameen!


from → Arabic, Awesomeness, Bayyinah Gems, Gems, Qur'an

← Al Quddoos – Absolutely Pure

Session Seven: Bonds of Brotherhood →


1.


October 20, 2008 7:22 am

JazakAllahkhair. You are absolutely right! We probably taste just the drop of the wisdom & miracle

found in the study of Quran.

I didn’t fully comprehend this one. So i checked from my mushaf & then alhumdullilah, your

example became clear.

2.


October 20, 2008 8:45 am



SubhanaAllah, just one hour after reading this example, i subconsciously noticed another similar

example when i read the Quran today.

The example i found:

Surah Baqarah: 200,201 & 202.

ق ـ ل خ نم ة ر خ الا ىف هل ام و ا ي ن دل ا ىف ا ن ت اء آ ن ب ر ل و ق ي نم س ا ن ل ا ن م ف

ر ا ن ل ابا ذع ا ن ق و ة ن س ح ة ر خ الا يف و ة ن س ح ا ي ن دل ا ىف ا ن ت اء آ ن ب ر ل و ق ي نم م ه ن م و

ب ا س ح ل ا عي ر س ه ل ل او ا و ب س ك ا م م ب ي ص ن م ه ل ك ئ ـ ل و أ

The recompense of those who ask for khair of the dunya only, is immediately mentioned within the

same ayah.

Whereas, the reward of those who ask for khair of dunya & aakhirah (& protection from Fire) is

mentioned in a separate ayah.

Can you see the wisdom & reason for this? Its amazing!

3.


October 20, 2008 9:53 am

wa iyyaki! Yes it’s hard to explain these examples without speaking, but alhamdulillah i’m glad you

were able to understand it.

MashaAllah that’s a good example ukhtee, I never noticed that! SubhanAllah.

So I remember covering these ayaat in class, I think that when Allah ta’ala mentions those who ask

for khayr in this dunya, He mentions it in the same ayah–to show the quick answer..they want the

dunya, then they have no portion of the hereafter. subhanAllah, Allah doesn’t even say that they wil

receive the dunya but rather shows that they have lost out on the aakhirah because they gave priority

to the dunya. He says ta’ala they have no ‘khalaaq’, and khalaaq means a portion or share which is

given to someone because of his good character.

But for those who ask for both, subhanAllah Allah ta’ala gives them exclusion by saying “ulaaika”

“Those!”, because this is an ism ishaarah ba’eed, pointing to something far. Allah is honoring them

and showing that ONLY those people, exclusively, will get both the dunya and aakhirah.

Also if you notice, Allah ta’ala used “kasaboo” (they earned) and not “amiloo” (they did/worked),

because kasaba means to earn something with your hands, through hard work and labor, to earn

something…so these people not only ask for the dunya and aakhirah, they WORK for it. This is true

tawakkul.

These verses are in the part of Baqarah that is talking about hajj, and these two ayaat are referring to

those hu a and what duaas the make. When we make duaa we are focused on what we reall



want, so imagine someone making tawaf or at ‘arafat and they are asking for the dunya only!

SubhanAllah!

I’m sure there is more to this example but this is what I could gather from my extremely limited

knowledge. I also wrote a short article a while ago about this duaa, you can read it here inshaAllah.

and Allah knows best.

4.


October 20, 2008 2:39 pm

Assalamu alaikum

SubhanAllah!!! So much Knowledge and Wisdom. My head is spinning after this one.

Indeed you sisters have surpassed us brothers by a long way.

But Alhamdullilah!!! it means our next generation of Muslims will be the vanguards of Islam.

InshaAllahu ta’ala.

btw i envy (ghibtah) you sisters who have committed yourselves wholly to seeking the ilm of Allah

and His Rasul(saw). I pray that Allah (swt) increases you all in Ilm and makes you righteous scholar

on the straight path who will be a means of guidance for others. Ameen

Please pray that Allah grants me ilmun Nafi’a also. Ameen

wassalam

5.

nuh permalink

October 20, 2008 9:09 pm

Assalamu ‘alikum

Subhanallah! i also want to join ‘dailyreminders’ in his Du’a for you,

and i just want to say that i really really envy you for going to learn from such a smart person as

brother Nouman.

may allah increase your wisdom, and inshallah you will keep on sharing with us the things you learn

Amin.



6.


October 20, 2008 10:52 pm

wa alaykum assalam wa rahmatullahi wa barakatuhu,

Alhamdulillah, may I just remind you all that the above notes are not from my own knowledge,

rather they are from our teacher br Nouman hafidhahullah!

Jazakum Allahu khayran for the kind words and duaas, May Allah ta’ala increase us all in beneficial

knowledge and make us among the true successful believers, Ameen.

Increase your reward by sharing these gems with others inshaAllah, for each person you share it

with, you will get the reward inshaAllah! Hadeeth is: “Whoever guides anyone to goodness, his

reward shall be the same as those who follow his guidance without lessening a bit of their reward.”

7.


October 21, 2008 7:13 am

Ameen to the above duas.

Sis Amatullah, JazakAllahkhair for the detailed explanation. All of the syntax technicalities fit

together to be in perfect harmony with the meanings & exegesis. SubhanaAllah!

JazakAllahkhair for pointing to the dua link. I’ll check it out inshaAllah.

8.


October 31, 2008 11:27 am

wa iyyaki ukhtee May Allah ta’ala purify us to be carriers of His book. Ameen.

9.

FearAllah permalink


Wait I don’t quite understand what the above is an example of? You mentioned that ‘ayah’ cannot b

translated as ‘verse’ or ‘sentence’ but rather a ‘miraculous sign’. I understand how the quoted verse i



miraculous but how is it not a sentence?

Please explain! JazakiAllahu khayr

10.



The way our teacher explained it is that an ayah is NOT equivalent to the grammatical version of a

sentence. For example, ayatal kursi is one AYAH but if we look at the English translation, it’s a few

sentences. On the other hand, there are ayaat that are only two words such as: “faku raqabah”

(literally: freeing a neck, but refers to freeing a slave) that would be considered a fragment

(incomplete sentence) in English. Calling an ‘ayah’ a sentence would be constricting the real

definition of an ayah, because ONE ayah can be a FEW sentences, and a FEW ayaat can be ONE

sentence, and ONE ayah can be a whole paragraph!

The point of this example was to show that there is no equivalent translation to ‘ayah’ (verse or

sentence do not share the same qualities, nor they do hold the same weight).

Also the above example may be a bit confusing if you’re not looking in the mushaf, so open up the

mushaf and check it out inshaAllah. Allah ta’ala says that for Him are the soldiers of the heavens and

the earth in the same ayah when He mentions that He sent down sakinah to the believers and

increased their emaan. But when the statement repeats for the second time, it is a new ayah after

mentioning the punishment of the hypocrites and polytheists, showing that they are not from the

soldiers of Allah although they try and deceive the people they are believers.

Please let me know if I have clarified it for you wa Allahu ta’ala a’lam.

11.

FearAllah permalink


Yes, that helped jazakiAllahu khayr

12.


November 4, 2008 10:58 am

wa iyyaki



13.

coolguymuslim permalink


Assalamu Alaikum,

Subhan’Allah, this is a beautiful gem!

14.

abu emaan permalink

January 8, 2009 7:43 am

Sister Amatullah ,if you dont mind me asking; Which institute are you studying in?

15.


January 8, 2009 11:00 am

Abu Emaan: Alhamdulillah we just completed the tafseer of the Qur’an at Al Huda Institute. I’m also

studying with br Nouman from Bayyinah.

Other than that, AlMaghrib Institute : )

Alhamdulillah, I try and learn from wherever I can.

16.

abu emaan permalink

January 10, 2009 11:54 pm

MashAllah may Allah continue you in your good efforts and place ikhlaas with in your heart, andseal your place among the inhabitants of paradise.

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Session Seven: Bonds of Brotherhood

October 21, 2008


Bismillah

walhamdulillah, we received another double gem session last night, but since they are different topics

inshaAllah I will post them separately.

So here is Qur’anic gem # seven:

In surah Shu’ara (26), Allah ta’ala mentions the stories of many Prophets, and He says:

ح و ن مه و خ أ م ه ل ل اق ذإ

When their brother Nuh (alayhi salaam) said to them, and this format repeats for Saalih, Lut and Hud

(alayhum assalaam). Whenever a nation is mentioned, Allah says “ مه و خ أ ” their brother about the Prophet

However, when Allah ta’ala mentions Shu’ayb alayhi salaam, He says:



ب ي ع ش م ه ل ل اق ذإ

When Shu’ayb (alayhi salaam) said to them . (26:177) Why do the other Prophets receive “their brother”,

and Shu’ayb (alayhi salaam) does not? We even see in another surah, Allah says:

ا ب ي ع ش مه اخ أ ني دم ىل إو

And to Madyan, their brother Shu’ayb (7:85). Allah mentions ‘their brother’ in this ayah.

To understand this, we need to look at the city of Madyan itself. There are two names of Madyan in the

Qur’an: the first one is Madyan and the second one is Ashaabul Aykah (companions of the tree). Aykah

refers to a giant tree that they used to worship.

So, when it comes to location, the city is referred to as Madyan. When it comes to the people, the city is

referred to as Ashaabul Aykah.

How does Allah ta’ala refer to them in Surah Shu’ara, where “their brother” is not mentioned? He says:

ن ي ل س ر م ل ا ة ك ي أل اب ا ح ص أ ب ذك

Ashaabul Aykah denied the messengers. (26:176)

When Allah ta’ala mentions the location (such as 7:85), He ta’ala says مه اخ أ their brother. When it comes

to their religious identity, Allah ta’ala does not say “ مه اخ أ “, only Shu’ayb. When it comes to the location

Shu’ayb alayhi salaam is their brother. But when it comes to the religion, they are not brothers even though

they have the same blood line, the same citizenship, the same identity and the same geographical location.

The precision of the Qur’an, SubhanAllah!


from → Arabic, Awesomeness, Bayyinah Gems, Gems, Qur'an, SubhanAllah

← Session Six: The Miraculous Ayah

Qur’anic Oath: By the Fleeting Passage of Time! →


1.

nuh permalinkOctober 21, 2008 11:48 am

Assalmu ‘Alikum

Thank you for another great gem.

it reminded me the story of Nuh (AS), but insted of bonds of brotherhood, it talks about the bonds of

family.



When Allah Subhanahu Wata’ala promissed Nuh (AS) that he will save him and thouse who believe

in him, he also told him

“….and address Me no (further) on behalf of those who are in sin: for they are about to be

overwhelmed (in the Flood)” [Quran 11:37]

few Ayats layer, Nuh (AS) say to his son ( ه ن ب ا ) that he should join him in the Ark but the son refused

and died. [Quran 11:42 43]

then Nuh (AS) address his lord and say ن ي م ك ا ح ل ا م ك ح أ تن أو ق ح ل اك دع و نإو ي ل ه أ نم ي ن ب انإبر ل ا ق ف هب ر ح و ن ىد ان و

“And Noah called upon his Lord, and said: O my Lord! surely my son is of my family! and Thy

promise is true, and Thou art the justest of Judges!” [Quran 11:45]

in other words, Nuh (AS) knows that the prommis of Allah is true, and he want to find out how

come his son (as part of his family) didn’t saved.

Allah Subhanahu Wa Ta’ala replay in the next Ayah

ق ل هن إح و ن اي ل ا

أ نم س ي

ك ل ه

غ ل م ع هن إ حل اص ر ي

“He said: O Noah! He is not of thy family: For his conduct is unrighteous…”

so the son of Nuh (AS) maybe his Son (Ibnahu) but he will never be from his family (Ahlahu) Due

to his disbelieve. and that is why he is among thouse people whom he can not adress Allah on thier

behalf [11:37].

Subhanallah.

2.


October 21, 2008 11:23 pm

wa alaykum assalam wa rahmatullah akhee Nuh,

subhanAllah, a chilling example! Jazakum Allahu khayran for sharing.

3.

mohammed yunus permalink

March 31, 2009 5:24 pm

Hello dear bretheren in faith

you have been doing a very nice job

I only pray that ALLAH subhanallahi wa ta ala should bless you aboundantly






sallam alaikum

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Session Seven pt 2: The Most Noble of Tasks

October 24, 2008


Bismillah

walhamdulillah

Allah ta’ala mentions this statement many times in the Qur’an:

أل ام ز ع نم كل ذنإ م و ر

Certainly that is from the noble tasks.

When this statement occurs, it is always in reference to sabr (patience).

However, when this statement appears in Surah Shoora (42), something different occurs that does not in al

the other ayaat….Allah azza wa jal states:

أل ام ز ع نم م و ر ل ذنإ لك



Truly that is certainly from the noble tasks. (42:43)

This ayah is a special case because there is an extra letter, a laam. This laam is for emphasis: certainly. But

why does this ayah have more emphasis, but the rest of the similar ayaat do not? It is because there are two

different types of patience (sabr) being referenced for these two ayaat.

There are many types of sabr in this deen, but they all fall into two basic categories:

1. When something happens to you and you have the power to respond and take action (ie,revenge/retaliate).

2. When something happens to you and you do not have the power to respond.

Here are some examples that display these two types of patience:

Someone stealing your car (power to take action) vs. your car getting damaged in a storm.

Getting food poisoning from a restaurant vs getting a cold on your own.

Someone pushing you vs someone with a weapon pushing you.

In situations when you cannot take take action, it is still a great thing to have patience. For example the

sahaba in Makkah, they did not have the power to retaliate but Allah ta’ala still commanded them to have

patience and He praised those who were patient. Also with the Battle of Uhud or Ahzaab, they did not

have the power to retaliate but still had patience in their situation.

Then the Conquest of Makkah occured, and those who overpowered the Sahaba before, those who kicked

them out of their homes, those who tortured them and their families were right there–easily able to take

revenge. Does THAT not require sabr? Which sabr is more difficult? It is the sabr that one practices when

they have the ABILITY to take revenge and retaliate, but they do not!

Allah ta’ala mentioned in the same ayah before that statement: ر ف غ و ر ب ص ن م ل و “and for the one who has

patience and forgives” This person could have had sabr, and retaliated BUT they had sabr and chose toforgive…so this ayah, the only time it occurs in the Qur’an, gets an extra laam.

ذنإ ر ف غ و ر ب ص ن م ل و لك ل م ن ع ز ما أل م و ر

“And surely, whosoever shows patience and forgives that would truly be from the noble tasks” (42:43)

If you have the upper hand and you are in a position to retaliate and respond, but you chose to forgive–that

is the harder sabr, and truly from the noble tasks.


from → Arabic, Bayyinah Gems, Gems, Qur'an

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1.

Mariam 3:36 permalink

October 25, 2008 1:23 pm

SubhanAllah, there is a brother (a father) from a country where they try to implement the Islamically

prescribed punishment for killing. This father sent his son to college in the US, where the boy wasmurdered by several other boys who where also from the same country as the father and his son. The

murderers were sent back to their home country for punishment and you know what the father did?

He was heartbroken, but he forgave them and accepted the prescribed blood money instead. I’m not

sure if this qualifies as sabr in one of the ways that you explained it above, but this father had the

opportunity to retaliate or to forgive, and he chose to forgive…may Allah reward him, forgive him,

and have mercy upon him and his son (and their whole family) Ameen.

In situations like the one for this father (or like the ones you described with, “When something

happens to you and you have the power to respond and take action (ie, revenge/retaliate). “), where

the victim exercises sabr, I feel that the whole situation demonstrates that there is an ecouragement to

exercise mercy inherint in Islam (waAllahu a’alem)–it kinda makes you feel really blessed and

fortunate to be Muslim, may Allah make us of those who submit and practice Islam in a way that

pleases Him. Ameen.

Jazaaki Allah khayr Amatullah. May Allah make us all of the saabireen. Ameen.

2.


October 25, 2008 6:25 pm

Ameen! wa iyyaki sis.

SubhanAllah Em, that is an amazing example. May Allah ta’ala forgive the son and bless the father

with success, Ameen.

Alhamdulillah I totally see what you’re saying about mercy, the Prophet sal Allahu alayhi wa sallam

himself was sent as a rahmah. Rahmah is apart of his sunnah.

Jazaki Allahu khayran for sharing.

3.

the middle road permalink

January 15, 2009 4:32 am

Assalamu alaikum



Jazakallahu khair for this.

Just to add that if you look at the other ayat where this phrase appears without the ‘laam’, then they

are referring to being patient against things over which one has no control.

ب ل و ن في أ م و ا ل ك م وأ ن ف س ك م و ل ت س م ع ن من ا لذ ين أ

و ت و اا ل ك ت ا ب من ق ب ل ك م و من ا لذ ين أ ش ر ك و اأ

ذى ك ث ي ر ا وإنر و م أل ام ز ع نم كل ذن إف ا و ق ت ت و او ر ب ص ت

You shall be tried in your wealth and yourselves, and you shall hear much hurt from those who weregiven the Book before you, and from those who are idolaters. But if you are patient and cautious,

surely, that is of the firm affairs.

(‘Aal ‘Imran: 186)

أ ي ن ب اي قم ا ل ص ال ة وأ

م ر با ل م ع ر وف وا نه عن ا ل م ن ك ر وا ص ب ر ع ل ى ما أ صا بك إنذ لك من ع ز ما أل م و ر

My son, establish the prayer, order with honor but forbid dishonor, and bear patiently with whatever

may fall upon you, indeed that is true

constancy.

(Luqman: 17)

4.

DR.NAZIRUDDIN permalink

February 23, 2011 7:34 am

SABIR IS THE DOOR TO PARADISE ;KIBIR IS THE DOOR TO THE HELL

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(35:10)

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Session Eight: Dialogue in the Qur’an

October 27, 2008

tags: Arabic, Bayyinah Gems, nouman khan, Qur'anby Amatullah

Bismillah

walhamdulillah,

One of the powerful means that the Qur’an spreads its teachings is by dialogue. In many surahs in the

Qur’an, Allah ta’ala displays to us the conversations between people: Allah ta’ala and the Angels, Ibrahim

alayhi salaam and his father, Musa alayhi salaam and Khidr, the two men of the garden (surah Kahf), and

Musa alayhi salaam and Fir’awn.

The beauty of these dialogues is that Allah azza wa jal could have told us what happened, but rather He

chose to convey to us in the form of dialogue.

One subcategory of dialogues in the Qur’an is the idea of transitions. In the Qur’an, Allah ta’ala displays

transitions that help us as the audience visualize the scene.

An amazing example of both dialogues and transitions in the Qur’an is from Surah Shu’ara (26), the story



of Musa alayhi salaam and Firawn.

Allah azza wa jal says to Musa alayhi salaam, ن و ق ت ي الأ ن و ع ر ف م و ق ن ي م ل ا ظ ل ام و ق ل ا تئ انأ “go to the wrong

doing people–the People of Firawn, will they not have taqwa?” (10 11)

He responded to Allah ta’ala, ن و ب ذ ك ي نأف اخ أ ين إ “O my Rabb, I am scared that they will belie me” (12)

Musa alayhi salaam mentions another fear of his in the coming verses, that they will kill him for his crime,

but the first fear he mentions is that they will belie him. He is more afraid that he will not fulfill the mission

that Allah ta’ala gave Him, than of his own safety.

Then he alayhi salaam expresses his shortcomings:

نو ر اه ىل إ لس ر أف ين ا س ل ق ل ط ن ي الو ير دص ق ي ض ي و

“and that my breast will tighten and my tongue will not be fluent, so send (with me) Haroon” (13) Musa

alayhi salaam was known for his temper and when someone has a temper, they do not express themselves

clearly which results in their chest being constricted. He alayhi salaam is saying that: if I do fail in my

mission, then at least send Haroon alayhi salaam with me to help.

The thing in the mind of Musa alayhi salaam is fulfilling this mission–which is why he explains his

concerns to Allah azza wa jal. He then mentions:

ن و ل ت ق ي نأف اخ أف بن ذ ي ل ع م ه ل و

“and they have upon me a sin, so I fear that they will kill me ” (14) Musa alayhi salaam mentions the

accidental killing of the Egyptian man, and if they kill him and he cannot fulfill the mission, Haroon alayhi

salaam can continue it.

Allah azza wa jal responds to him: الك , “No!” ا ن ت اي آ ب ا ب ه ذ اف “both of you go with our signs”, Allah ta’ala did

not respond to Musa alayhi salaam saying, “Haroon will be a messenger”, but Allah’s Speech is concise,He said: fathhabaa, both of you go!

ن و ع م ت س م م ك ع م ان إ “there is no doubt that I will be alongside listening” (15) The dialogue about to take

place now between Musa alayhi salaam and Firawn is so important that we must listen closely. Why?

Because Allah azza wa jal said Himself that He was ن و ع م ت س م “one who listens attentively”, He did not

even says ‘musme’oon: one who listens’, but ن و ع م ت س م , one who listens carefully and closely.

Allah azza wa jal instructs them:

ر ف ا ي ت أف

و ع

إال و ق ف ن

ر ان

س

ر ل و

ن ي م ل ا ع ل اب

“And when you both come to Firawn, say: We are the Messenger

of the Rabb of the ‘Alameen” (16). Rasool is singular, because they are presenting themselves as one entity

they are inseperable.

Let’s look more at the situation: Musa alayhi salaam is a fugitive in their eyes, and Haroon alayhi salaam is

from a people, who according to Firawn, are second class citizens. Then they have to go to Firawn, directl

to his palace and say we are messengers from Rabb al ‘Aalameen. Firawn already claimed and thought he

was rabb! This message was already offensive to Firawn.



Then they say: ل ي ئ ا ر س إ ي ن ب ا ن ع م لس ر أنأ ,“So allow the Children of Israel to go with us. ” (17). It’s like

they (alayhum assalaam) are saying to Firawn: For your information, there is another Rabb, the True Rabb,

and second of all, send with us those who you have enslaved….This seems to be a a BIG request for the

like of Firawn!

In the next ayah, a shift occurs. The previous dialogue was between Allah ta’ala and Musa alayhi salaam,

then Allah ta’ala switches the scene where they are already speaking to Firawn.

How does Firawn react to their claim? He says: ن ي ن س ك ر م ع نم ا ن ي ف ت ث ب ل و ا د ي ل و ا ن ي ف كب ر ن مل أ , “Did we not bring you up among us as a child? And you did dwell many years of your life with us.” (18) Musa alayhi

salaam said: We are messengers from Rabb al ‘Aalameen, and send with us Bani Isra’eel. Firawn did not

even respond to his requests, rather he goes straight to Musa alayhi salaam and attacks his character and

alligence. Firawn is a politician, he addressed everything but the issue.

Then he says:

ني ر ف ا ك ل ا نم تن أو ت ل ع ف ي ت ل ا ك ت ل ع ف ت ل ع ف و “And you did your deed, which you did. And you are one of the

ungrateful.” (19) Firawn is being sarcastic by using “fa’alta”, he doesn’t even say the murder of the man

because he is undermining and threatening Musa alayhi salaam. So Firawn, instead of responding to therequests of Musa alayhi salaam: questions his loyalties (did we not raise you up?) and suggests that he is a

criminal.

At this point in the dialogue, it seems that Firawn has the upper hand. But of Musa’s alayhi salaam genius,

he addresses some of what he says and he goes in order of importance:

1. ن ي ل ا ض ل ا نم ان أو اذإ ا ه ت ل ع ف “ I did it then, when I was an ignorant ” (20) This was the last point Firawn

addressed but it was the first of importance to Musa alayhi salaam, because it was not deliberate but a

mistake.

2. ر ف ف

ر

ت

م ك ن م

م ك ت ف خ ا م ل

“So I fled from you when I feared you.” (21) Look at the bravery of Musa

alayhi salaam, he says to Firawn, in his own palace infront of all of his chiefs: م ك ت ف خ ا م ل when I

feared you, meaning: You don’t scare me anymore!

3. ن ي ل س ر م ل ا نم ي ن ل ع ج و ا م ك ح يب ر يل به و ف “Then my Rabb has granted me religious knowledge and

appointed me as one of the Messengers.” (21) Notice that Musa alayhi salaam keeps mentioned

Rabb, he did not even say Allah. Remember in the conversation with Allah ta’ala, Musa alayhi

salaam was concerned about not fulfilling the mission? Here, by mentioning Rabb over and over, he

is not moving from the agenda of conveying that he is messenger from Rabb al ‘Aalameen.

4. ي ل ع ا ه ن م ت ة م ع ن ك ل ت و “and that was a favor that you gave me” (22) Musa alayhi salaam

acknowledges the favor that Firawn gave him that he allowed him to stay in his midst.

5. BUT: ت د ب ع نأ

إ ي ن ب

س

ر

ل ي ئ ا “(is that a reason) that you have enslaved the children of Isra’eel?” (22

Musa alayhi salaam is saying: just because you raised me in your home, does that give you the right

to enslave Bani Isra’eel, a whole nation? Or is it because you raised me, I cannot ask you for their

release? There is a whole in the arguments of Firawn, and Musa alayhi salaam is not moving from

his agenda.

In response, Firawn tries to comeback after being cornered:

ن ي م ل ا ع ل ابر ام و “And what is Rabb al ‘Aalameen?” (23) Firawn intentionally says ام “what”, instead of



“man” (who). “Maa” is something which can be an imaginary idea, something that is not real, this is

extremely condescending.

Musa alayhi salaam keeps his cool and answers briefly and succinctly:

ا م ه ن ي ب ام و ضر أل او تاو ا م س ل ابر “Rabb of the heavens and the earth and all that is between them both” (24

The people of Firawn thought that they were the descendants of the “Sun God”, but Musa alayhi salaam

removes this from them and attacks their religious beliefs with this statement: my Rabb is the Rabb of your

supposed “god”, and the Rabb of the supposed ‘rabb’ (Firawn) of this earth.

Then he turns to the crowd–imagine now how big the audience must be at this point, he says: م ت ن ك نإ ن ي ن ق و م “if you seek to be convinced with certainty” (24)

Now Firawn is getting very nervous and feels the blow of the answer. So what does he do? He says to his

chiefs and those around him:

ن و ع م ت س ت الأ “You hear that, don’t you?” (25) In an attempt to laugh Musa alayhi salaam to his close

people, he says. In an administration, when one looses the close people around them, then they loose

everything, so Firawn out of his nervousness stops talking to Musa and turns to his chiefs: do you realizewhat he is saying?! Implying mockery and that they are listening to Musa alayhi salaam over him.

How does Musa alayhi salaam respond? He doesn’t move from the agenda!

ن ي ل و أل ا م ك ئ اب آ بر و م ك ب ر “Your Rabb and the Rabb of your forefathers” (26) My Rabb is the Rabb of even

the first of you pharaohs.

When someone is in a debate and they are stumped, the best thing they can do is turn to character

assassination…That is exactly what Firawn does. He says:

ن و ن ج م ل م ك ي ل إ لس ر أي ذل ا م ك ل و س ر نإ “Certainly this messenger who has been sent to you is insane!” (27)Firawn attacks the message by attacking the messenger. Once you destroy the reputation of the Rasool, the

people don’t care about the message anymore. As Muslims, we believe otherwise, as Ali radi Allahu anhu

said: Judge the statement before we judge the speaker. However, it’s of the nature of humans to be

judgmental.

Firawn thinks the crazy claim will put an end to Musa, but Musa alayhi salaam continues:

“Rabb of the East and the West, and all that is between them both” ن و ل ق ع ت م ت ن ك نإ “If you do but

understand!” (28) Musa alayhi salaam is claiming: if I am crazy, then why would I saw something

intellectual that makes complete sense? (‘aql means the intellect). Furthermore, Musa alahyi salaam saysAllah is the Rabb of the East and the West, why is this so significant? Because the people of Firawn used

to worship the sun, and Musa is conveying to them: my Rabb is the Rabb of where the sun rises from and

sets!

Now imagine the anger of Firawn! The audience is definitely captivated by what Musa alayhi salaam is

saying. So he turns to threats:

ن ي ن و ج س م ل ا نم ك ن ل ع ج أل ي ر ي غ اه ـ ل إت ذ خ ت ا ن ئ ل “if you take a deity (ilaah) other than me, surely I will make



you among the prisoners!” (29) The way Firawn phrased this statement, it shows us that there were alread

people being imprisoned. If you opposed or went against him, then you went to jail. Firawn, as mentioned

before, is the ultimate politician and reading his statements is like learning Politics 101. The more policing

you need to do in your administration, the less powerful your government is. If Firawn throws every single

person who disagrees with him in jail, then this shows how powerless he is, he has nothing.

Musa alayhi salaam is still not nervous, he says:

ن ي ب م ء ي ش ب ك ت ئ ج و ل و أ “ Even if I bring you something manifest and clear?” (30) Now Firawn cannot say noto this request because Musa has already intrigued his people, and they would demand to see this manifest

proof, yet at the same time, maybe Firawn was thinking that he could carry on his claim that Musa alayhi

salaam was crazy if he brought a proof that was weak…Whatever the reason is, Firawn agreed: نإ هب ت أف ن ي ق د ا ص ل ا نم ت ن ك “bring it then, if you are truthful” (31)

Musa alayhi salaam brings the two ayaat:

ني ر ظ ا ن ل ل ء ا ض ي ب يه اذ إف ه دي ع ز ن و ن ي ب م ن ا ب ع ث يه اذ إف ه ا ص ع ى ق ل أف

“So he threw his stick, and behold, it was a serpent, manifest. And he drew out his hand, and behold, it was white to all beholders!” (32 33)

Firawn, continuing with the attacks says to his chiefs around him–sensing how mesmerized and impressed

they were by these powerful ayaat: م ي ل ع ر ح ا س ل اذ ـ ه نإ “Indeed this is a learned magician!” (34) Now this

attack contradicts the claim that Musa alayhi salaam is crazy…How can he be an intelligent magician and

crazy at the same time? Firawn, out of his weakness, realized that when the crazy argument didn’t work, he

moved on to magic.

Then he riles up the patriotism of the chiefs: نو ر م أت اذ ا م ف ه ر ح س ب م ك ض ر أ نم م ك ج ر خ ي نأ دي ر ي “He wants to

drive you out of your land by his sorcery, then what is it your counsel, and what do you command?” (35)

The best way to oppose someone who brings something new to society is to display them as a security

threat to your nation. Firawn says he is a threat to his national integrity. In order to make the chiefs unify

against Musa alayhi salaam, he unifies them upon nationalism. Look at the cunning of Firawn, Musa alayh

salaam did not say he wanted them to leave, rather he said: give us Bani Isra’eel so we can leave!

So what do the chiefs advise? م ي ل ع ر ا ح س ل ك ب ك و ت أي ني ر ش اح نئ ا د م ل ا يف ث ع ب او ه اخ أو هج ر أ “Put him off and

his brother, and send callers to the cities; and bring up to you every well versed sorcerer” (36 37) The

chiefs, seeing that Musa alayhi salaam has clear and manifest proofs, advise Firawn to bring not only a

saahir (magician), but a ر ا ح س ‘sahhaar’, a well versed and veteran magician, one who knows what he is

doing, the experts.

م و ل ع م م و ي ت ا ق ي م ل ة ر ح س ل ا ع م ج ف “So the sorcerers were assembled at a fixed time on a day appointed.”

(38)

Now we can see the transition in the dialogue, which moves from the palace of Firawn to another day.

The debate between Musa alayhi salaam and the magicians was on the day of the fair, it was a national

event, such a known that that people were invited and asked to come to support their nation: له س ا ن ل ل ل ي ق ن ي ب ل ا غ ل ا مه ا و ن اك نإة ر ح س ل ا ع ب ت ن ا ن ل ع ل ن و ع م ت ج م م ت ن أ “And it was said to the people: are you (too) going to

”



procession for the magicians, and Musa alayhi salaam was painted as the traitor while the magicians were

the national heroes.

The magicians were of course hired by Firawn, and they claimed that they were competing with Musa

alayhi salaam for their nation, for their people and for Firawn, but this pandering they do in public is

different from what they do in private, another transition occurs and the conversation moves to Firawn and

the magicians:

ن ي ب ل ا غ ل ا ن ح ن ا ن ك نإا ر ج أل ا ن ل نئ أ “Will there surely be a reward for us if we are the winners?” (41) Allahta’ala gives us insight to their private discussion: we’re going to get paid, right? Firawn replies that he will

pay them and will give them high positions ن ي ب ر ق م ل ا ن م ل اذإ م ك ن إو م ع ن “Yes! and you shall then verily be of

those brought near (to myself).”(42) In private there is capitalism, but they convinced everyone else that it

was nationalism…greed is the main factor.

You may be thinking that this is something similar you’d see on C Span or the news, but this is from the

Qur’an! Allah ta’ala is showing us how people ar swayed…This was the media of all times.

We learn from this that there is not enough attention given to dialogue in the Qur’an–these dialogues give

us a lens into how society runs. This one simple example contains so much to learn.

May Allah ta’ala grant us understanding of His Book, Ameen.

I am not the biggest Mishary fan, but the way he recites this surah (Shu’ara) is absolutely amazing…enjoy:



← Qur’anic Characteristic #4: Mubaarak

Session Eight pt 2: Weakening and Empowering a Statement →


1.

BZ permalink


Assalamualikum,

this is absolutely amazing!

2.

Serendipitouslife permalink



,

Could you please tell me where you found this recitation of Mishary Al Afaasy. The one i have &

that which is available everywhere on the net is from the year 1424. Yours is different. His site has

many but they are mostly new ones or studio recordings. The older & masjid ones are the best.

JazakAllahkhair

3.



Sure ukhtee, I got it from Islam Way. If you go to the English section, Mishary has like 4 categories,

if you select the one that just has his name you’ll find this recitation and a lot of other nice ones.

(Listen to surah Muhammad).

Here is the direct link: http://english.islamway.com/bindex.php?section=echapters&recitor_id=10

4.

muslimah permalink


How did manage to take such a complete notes ?

Br. Nouman is very fast speaker… did you record his lecture ?

5.



JazakAllahkhairun Amatullah for the link.

I listened to surah Muhammad. Its beautiful.

Also, surah Qaaf. It was so good to listen to, i put it on loop & played it all night. MashaAllah.

Memorizing becomes very easy if we listen to something again & again, alhumdullilah.

6.



To sister Muslimah: Alhamdulillah, I write fast…very sloppy but alhamdulillah fast, and I managed

to et down about 95% of what he said. I did not record either. This em actuall was about 5 a es






written by hand for me, and he did speak very fast. My whole arm was throbbing afterwards!

mashaAllah. Also what I did was when he finished sharing the gem, I went back and filled any hole

I had in my notes since what he said was fresh in my memory.

sis SL (you don’t mind if I abbreviate your name do you? ) wa iyyaki! InshaAllah i’ll listen to

qaaf. The ease of memorization is a miracle of the Qur’an, subhanAllah!

7.

Issa permalink

August 5, 2010 2:37 pm

In Surah Qasas, Mosa (aleyhi salaam) mentioned his fear of death before his fear of his divine

message being corrupted (verse 33 34), while it is opposite in Surah Shuara.

Anyone know the reason why?

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(35:10)

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Session Eight pt 2: Weakening and Empowering

a Statement

October 28, 2008

tags: Arabic, Bayyinah, Gems, nouman khan, Qur'an

by Amatullah

Bismillah, walhamdulillah.

In Arabic, there are means in which you can empower a statement and also weaken it in degrees. Allah

ta’ala says:

و

ئ ل

ت س م ن

ه

م

ن

ف

ح

ة

نم

ع

با ذ

ر

ي ل كب

ق

نل و

ي و ا

ي

ن ل إ ا

ل اظ ا ن ك ان

م

ن ي “And if a breath of the Torment of your Rabb touches them, they will surely cry: “Woe unto us! Indeed we

have been wrongdoers.” (21:46)

The ayah begins with:

ن ئ ل – “if “, a sentence discussing reality is greater than one discussing a possibility–so this sentence starts of

weak, because it is referring to if this would occur, it has not happened yet.



م ه ت س م “ it touched them“, this is a fi’l* . Grammatically when a statement begins with an ism* it is more

powerful than when it comes with a fi’l. This word is already past tense= something that has already

occurred once. Present tense and future tense continues, but past test is weaker, therefore less.

Furthermore, there are many words to describe the act of touching/hitting someone in Arabic, such as

“daraba” (to strike) and “laqiya” (to meet/clash). This ayah however uses the least degree of contact,

something that barely touches you: سم ‘mass’ .

Already this statement is very weak: the weakest possible beginning of a sentence, the weakest possible

structure and tense, and the weakest possible form of contact.

Then Allah says:

ة ح ف ن “ a wind, whiff”. Nafhatun is a wind that is barely noticeably cool wind. If this was a warm wind,

then it would be a lafhah.

This statement has gotten weaker and weaker: Even if the slightest cool breeze touched them once….

با ذع نم from punishment . The coolest breeze is a breeze of punishment. Allah ta’ala says: Nafhatun mi

athaab , a breeze FROM the punishment: another way of weakening the statement.

Whose punishment? Allah ta’ala does not say His punishment, or the punishment of the Fire, but He

chooses: كب ر your Rabb. In the Qur’an, Rabb comes with the mention of mercy (rahmah). Rabb is: The

Owner, The Provider, The Cherisher, The Sustainer–when describing the punishment, He uses the most

lenient of Names and even more so He says: your Rabb: the Prophet (sal Allahu alayhi wa sallam). Allah

ta’ala could have said Rabb al ‘Aalameen: Rabb of all that exists because then the people would be worthy

of punishment, but rather Allah ta’ala mentioned the one whom He is MOST Merciful too: Muhammad sal

Allahu alayhi wa sallam.

The first half of this ayah shows us that there is no way you could punish someone less: it’s the least

contact, only a part of the breeze and not from the whole breeze, and when He sends the punishment, it is

from your Rabb. This is a microscopic punishment.

How about the other half of the ayah?

ل certainly, with this first letter there is already emphasis.

نل و ق ي ل surely they would definitely say. If you want to double emphasize this word, you add a noon

mushaddah: yaqoolunn. If you want to triple emphasize this word, you add the ‘la”, la yaqoolunna: they

will say again and again, over and over:

ان إ indeed We, this word is نإ in (indeed) and naaان (we) fused together: these people are so desperate. The

nature of humans is that when they are punished they tend to blame others, but when the punishment is so

intense, so severe, their cognitive ability to lie is lost and they have no other option but to tell the truth.

ن ي م ل اظ ا ن ك we had always been wrongdoers. The pain of these people is making them remember all of th

wrong and sins they committed that they forgot about.






Before the Day of Judgment, these people blame others for the punishment BUT if a whiff, a breeze from

the punishment simply touched them, they would cry out.

__________________________________________________

*fi’l: a word stuck in time. (past, present or future).

*ism: a person, place, thing, idea, adjective, adverb and more.



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(35:10)

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Session Nine: Cohesion and Consistency in

the Qur’an

October 28, 2008

tags: Arabic, Bayyinah Gems, nouman khan, Qur'an

by Amatullah

Bismillah, walhamdulilah.

In the Qur’an, the only place where the story of Aadam alayhi salaam occurs twice consecutively back to

back is suratul Israa (17) and suratul Kahf (18). The story of Aadam alayhi salaam is mentioned in other

surahs such as A’raaf and Baqarah, but here in these two surahs, his story is mentioned in the middle of the

surahs right after one another.

The story in both surahs begins similarly:

س ي ل ب إالإاو د ج س ف مدآل او د ج س ا ة ك ئ ال م ل ل ا ن ل ق ذإو

“ And when We said to the angels prostrate to Aadam, then they all did so with the exception of Iblees”

(17:61, 18:50)



What follows in the rest of the ayaat differ. What we find in suratul Israa (which is also known as Surah

Bani Isra’eel) are the words of Iblees. Iblees says:

ن ي ط ت ق ل خ ن م ل د ج س أأ

“Shall I prostrate to the one whom You created from clay?” This is what is recorded at the end of the

ayah, the complaint of Iblees. When we turn to suratul Kahf, there is something different. Instead of the

statement of Iblees, there is his profile:

هب ر ر م أ نع ق س ف ف ن ج ل ا نم ن اك

“He was from the Jinn, thus he violated the commandment of his Rabb”

Suratul Israa begins with the mention of Bani Isra’eel:

ا ر ي ب ك ا و ل ع ن ل ع ت ل و ن ي ت ر م ضر أل ا يف ن د س ف ت ل ب ا ت ك ل ا يف ل ي ئ ا ر س إ ي ن ب ىل إ ا ن ي ض ق و

“And We decreed for the Children of Israel in the Scripture, that indeed you would do mischief on the

earth twice and you will become tyrants and extremely arrogant!” (17:4)

Suratul Kahf begins with the mention of the Christians:

ا دل و ه ل ل ا ذ خ ت اا و ل اق ني ذل ار ذ ن ي و

“ And warn those who say Allah has taken a son” (18:4)

Now, the story of Aadam, is it known to both Jews and Christians? Yes. This story was told both in surah

17 and 18. But the Jews have a different theological problem, their problem of coming to emaan is differen

and the problem of the Christians is different.

The problem of the Jews at the time of the Prophet sal Allahu alayhi wa sallam can be summed up in one

word: arrogance. They were not willing to accept an Arab over one of them. The part of the story that is

mentioned in surah 17 is when Iblees says: why should I make sajdah to him?, the part of the lesson they

are forgetting. Iblees became Iblees because of his arrogance.

The Christians, on the other hand, for the most part are humble people. When they came to the Prophet sal

Allahu alayhi wa sallam during the delegation of Najran, they were not arrogant with him but they sat with

him and talked with him. What is their deviation in this story? They say that Iblees was not a Jinn, but he

was an angel. This is true of the Christians in general; they take basics of religion and confuse them. (ex:

God is 3 in 1) They took the theological component of this story and said he was a fallen angel, but Allah

ta’ala clarifies: he was from the jinn, He told the Christians what they need to hear. Allah ta’ala also addedsomething else: after the departure of Esa alayhi salaam from this earth, they came to the consensus that

they are going to abandon the laws of Musa alayhi salaam. Did Esa alayhi salaam abandon the law of Mus

alayhi salaam? No. They left the law, and Allah told the Christians the thing they should know about Iblee

is that he violated the commands of his Rabb. Why is that important for Christians? They systematically

violated the commands of their Rabb by abandoning the law of Musa alayhi salaam.

The ayaat begin the exact same way but the endings are different to correspond to the people who are bein



addressed in each surah.

These two surahs are beautifully connected in other ways:

Firstly, through the dhikr of Allah. Suratul Israa begins: ي ذل ان ا ح ب س SubhanAllah. Suratul Kahf

begins: ه ل ل د م ح ل ا Alhamdulillah. One begins with Allah’s Perfection and one begins with Allah’s Hamd.

In Suratul Israa, Allah begins: ي ذل ا ى ص ق أل ا د ج س م ل ا ىل إما ر ح ل ا د ج س م ل ا نم ال ي ل ه د ب ع ب ى ر س أي ذل ان ا ح ب س

ا ن ت اي آ نم هي ر ن ل هل و ح ا ن ك ر اب Glorified and Exalted be He, Who took His slave for a journey by night from Al Masjid al Haram to the farthest mosque, the neighbourhood whereof We have blessed, in order that We

might show him of Our Ayat . On the other hand, in suratul Kahf, Allah begins: ى ل ع ل ز ن أي ذل ا ه ل ل د م ح ل اب ا ت ك ل اه د ب ع All praise and thanks are only for the One who sent down upon His slave the Book.

In surah 17, the slave has been taken in the middle of the night up to receive revelation from Allah, and in

surah 18, the book has been sent down upon His slave. In one the slave goes up, and in the other, the book

comes down.

Both of these surahs mention Musa alayhi salaam. One surah mentions his public life and the other

mentions his private life. The Jews appreciated the public life of Musa alayhi salaam: when he rescued

them from Firawn is mentioned in Israa. The Christians are a private people; they appreciate spirituality so

which journey of Musa is mentioned in Kahf? The private journey of Musa alayhi salaam with Khidr, a

journey of knowledge, discovery and wisdom which was appropriate to what the Christians needed to hear

Secondly, through Tawheed . How do we get to know Allah ta’ala? Through three ways: by His Names,

by His creation and by His revelation.

The second last ayah of suratul Israa gives us the first means to know Allah:

ن ـ م ح ر ل اا و ع داو أ ه ل ل اا و ع دا لق أ يا ما تد ع و ا ف ل ه ا أل س م ا ءا ل ح س ن ى

Call upon Allah or call upon the Most Merciful – whichever Name you call, to Him belongs the Most

Beautiful Names. (17:110) Knowing Allah ta’ala by His Names and Attributes.

The second last ayah of suratul Kahf gives us the second and third means to know Allah:

اد دم ه ل ث م ب ا ن ئ ج و ل و يب ر ت ا م ل ك د ف ن ت نأ ل ب ق ر ح ب ل ا د ف ن ل يب ر ت ا م ل ك ل ادا دم ر ح ب ل ان اك و ل لق

Say: “If the sea were ink for the Words of my Lord, surely, the sea would be exhausted before the Words o

my Rabb would be finished, even if we brought (another sea) like it for its aid.” (18:109) The Mufassiroon

(scholars of Tafseer) comment that there are two kinds of “Words of Allah” ( م ل ك

ت ا

):

Revelation are the Words of Allah

His word “kun” (be). The consequence of the word “kun” is all of creation.

In the first surah, the Names of Allah are mentioned, and in the next surah, the other means to know Allah

ta’ala (His revelation and creation) are mentioned.

Thirdly, through Shirk. When you get to know Allah ta’ala, you have acquired tawheed. The opposite of



tawheed as we know is shirk, and the ending ayaat of both surahs are denouncements of shirk.

There are different kinds of denouncing of shirk. In simple terms: if you elevate any creation above where

belongs, that is shirk, and if you say anything about Allah that is lower than He deserves, that is shirk.

Either you are taking the creation too high or bringing the Creator lower.

Suratul Israa ends:

ا ر ي ب ك ت ه ر ب ك و ل ذل ا نم يل و هل ن ك ي مل و ك ل م ل ا يف كي ر ش هل ن ك ي مل و ا دل و ذ خ ت ي مل ي ذل ا ه ل ل د م ح ل ا لق و

And say: “All the praises and thanks are only for Allah, Who has not taken a son, and Who has no partne

in (His) Dominion, nor does He have a supporter in His Glory. And declare His Greatness above all

greatness. (17:111)

To reduce the status of Allah azza wa jal, in His Attributes, in His Wisdom, is a form of shirk, which was

committed by the Jews and has been denounced in this ayah.

On the other hand, The Prophet sal Allahu alayhi wa sallam is commanded in the last ayah of Kahf:

ك ر ش ي الو ا ح ل اص ال م ع ل م ع ي ل ف هب ر ء ا ق ل و ج ر ي ن اك ن م ف دح او ه ـ ل إ م ك ه ـ ل إ ا م ن أ يل إ ىح و ي م ك ل ث م ر ش ب ان أ ا م ن إ لقا دح أ هب ر ةد ا ب ع ب

Say: “I am only a man like you. It has been inspired to me that your Ilah is One Ilah. So whoever hopes

for the Meeting with his Rabb, let him work righteousness and associate none as a partner in the worship

of his Rabb.”

The word used for man is ر ش ب bashar, which literally means one that has skin that is exposed. Allah ta’ala

did not say insaan (man), but rather emphasized that the Prophet sal Allahu alayhi wa sallam is just flesh

and bones like them. The only difference: يل إ ىح و ي , revelation has been given to me that: دح او ه ـ ل إ م ك ه ـ ل إ ,

that your Ilaah, the One worthy of worship, is One. By saying this, the Prophet sal Allahu alayhi wa sallamis making sure that no one takes him more than a bashar, which is the other shirk of elevating the creation

too high.

In surah 17, the shirk of reducing the status of Allah is denied, and in surah 18, the shirk of elevating

creation is denied.

The second last ayaat of both surahs are introductions to tawheed, and the last ayaat of both are a

denouncing of shirk.

And finally:

At the end of suratul Israa, Allah says:

ه ل ل د م ح ل ا لق و

Say Alhamdulillah. A command.

How does suratul Kahf begin?



ه ل ل د م ح ل ا

Alhamdulillah.

SubhanAllah, how beautifully connected!

Why did br Nouman share this gem? Because when we read translation, it seems to us that the subjects and

stories are jumping from one to another. The scholars have given a lot of reflection as to why our Rabb has

organized the Message this way, it is not random or chaos, but there is divine revelation in the sequence.Not only is an ayah a manifestation of divine wisdom, the sequence of the ayaat are a manifestation of

divine wisdom as well so it deserves attention and reflection. Allah ta’ala is teaching us how to

communicate and organize our thoughts by showing us the utmost fashion in which thoughts and a

message may be organized.

May Allah ta’ala give us a deep appreciation of the Qur’an, and a love of Qur’an for us and our families.

Ameen.



← Session Eight pt 2: Weakening and Empowering a Statement

Closing Remarks: The Final Reminder →


1.


October 28, 2008 3:38 pm

The first ayah of suratul Kahf has to be one of my favorites in the Qur’an subhanAllah…check out

the tafseer here: http://trueword.wordpress.com/2008/08/29/tafsir surah kahf ayah 1/

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Closing Remarks: The Final Reminder

October 28, 2008

tags: Arabic, Bayyinah Gems, nouman khan, Qur'anby Amatullah

Bismillah

Alhamdulillah, the Bayyinah course was an awesome three weeks of being immersed in the remembrance

of Allah ta’ala and the language of His Book. I hope this compilation of the gems have been beneficial

inshaAllah. To see everything that was shared again, check out the Bayyinah Gems category. May Allah

ta’ala grant Bayyinah Institute success, and bless all of its instructors with guidance, knowledge and

tawfeeq and may He ta’ala grant them Firdaws al ‘Alaa for their work, Ameen.

As a close to these gems, I wanted to share the final reminder that br Nouman gave us.

The Final Reminder

Why are we learning Arabic?

Allah ta’ala poses a challenge to us all: ر ك ذ ل ل ن آ ر ق ل ا ان ر س ي د ق ل و



We have certainly facilitated the Qur’an for remembrance. (54: 17)

Allah ta’ala calls the Qur’an a rembrance many times:

ر ك ذالإ و ه نإ

indeed it is only a Reminder. (81:27)

ل ز ن ن ح ن ان إ ر ك ذل ا ا ن

Indeed We have sent down this Reminder. (15:9)

ه ل ل ا ر ك ذ ىل إا و ع س اف

Race to the Remembrance of Allah. (62:9)

The longest part of salaah is qiyaam, in which we read the Qur’an. Allah says about the salah: ة ال ص ل ا مق أي ر ك ذل Establish the salaah to remember Me (20:14). The ultimate remembrance of Allah are His own

Words, which is why He says: م ك م ل ع ا م ك ه ل ل ااو ر ك ذ اف remember Allah how He taught you (2:239). So the

ultimate reminder of Allah is the Book of Allah, which calls itself the ultimate means to reminder:

ة ر ك ذت ا ه ن إ الك

Rather, it is only an admonition! (80:11)

د ي ع و ف ا خ ي نم ن آ ر ق ل اب ر ك ذف

And remind by the Qur’an, him who fears My Threat. (50:45)

What does ‘reminder’ mean? It is not necessarily new knowledge. When you remind someone of

something, they already knew about it. So a reminder is sort of repetitive, as opposed to knowledge whichcan be something new.

From that point of view, we can address one of the main criticisms of the Qur’an in the west which is “the

Qur’an repeats too much.” The first response to that is that the first purpose of the Qur’an is not to

educate, it is to remind. Even more so, the reminder is not the main goal but the main goal is guidance

and the means to guidance is the reminder. The Qur’an calls itself reminder and it always calls itself

guidance.

What is the means to remembrance? It is the salaah. Allah ta’ala ensured that we do not loose a single day

without going before Him, leaving the world behind us to stand in front of Him, making sure we all recitethe ultimate remembrance in hopes that we may be guided. The biggest testimony to this is that we recite

“ihdinas siraatal mustaqeem” in Fatihah, and then we recite something from the dhikr.

There are two central terms in appreciating the Qur’an for all of us that have been undermined. What is

being overemphasized is the knowledge of Qur’an, the tafseer of Qur’an, the sciences of Qur’an, the

grammar of Qur’an, tajweed of Qur’an these are all important, but the MOST important of all of these is

the GUIDANCE of the Qur’an by means of the reminder of the Qur’an. These are the two key



components, and if you are missing these two, you can be a mufassir of the Qur’an, a reciter of Qur’an, a

tajweed expert – but that will not help you at all because that is not the primary function of the Qur’an.

The word ‘guidance’ in and of itself is very cliché and we use the term fairly loosely. But let’s look to a

simple definition of guidance to drive the point home; don’t think of it as a religious term but as a wordly

term. Take these examples: when do you ask for guidance in school? When you don’t know which career

to chose or which classes to take, so you go to the guidance counselor. Or how about if you’re lost on the

way to the airport, what do you do? You stop and ask for guidance. Guidance, generally speaking, is when

someone has a goal in mind, and they do not know how to reach this goal so they ask for help. This makesguidance seem like knowledge. If I knew which courses to take, I wouldn’t need to see the guidance

counselor. If I knew the directions, I wouldn’t ask for help. So we think of guidance almost the same as we

think of knowledge and these two seem to be tied together.

This association of knowledge and guidance works for everything else in life but it does not work for our

deen and our relationship with Allah azza wa jal.

Why not? Think about it:

Do you know Muslims who know something is haraam yet they still do it?

Did Allah speak about people who have a lot of knowledge, and still rejected the Messenger?

So knowledge does not necessarily lead to guidance, and knowledge and guidance are not the same thing.

It is very possible that a person can have a lot of knowledge and still be void of guidance.

Allah ta’ala speaks of people who are very knowledgeable in the Qur’an and think about it, if Allah ta’ala

says they have knowledge then that means they must of have a lot of knowledge. Yet in the same passage

where Allah tells us that they are knowledgeable, He tells us that they rejected the Messenger and they

changed their books after they understood them…They did not change the book because they did not

understand, but Allah says:

ه و ل ق ع ام د ع ب نم هن و ف ر ح ي they altered it even after they understood it (2:75). So there was no knowledge

missing. We can see from this that there is a difference between knowledge and guidance.

So what is the relationship between knowledge and guidance? Knowledge is a stepping stone TO

guidance but it is not necessarily the case that when you take the step to knowledge, that you are

guaranteed guidance.

Those who have knowledge and did not take the next step to guidance are greater criminals than the ones

who did not have knowledge and did not seek guidance. Allah ta’ala calls these people: those who received anger upon them. After knowledge they still disobeyed and turned away fromم ه ي ل ع ب و ض غ م ل ا

guidance.

An increase in knowledge is not an increase in guidance…UNLESS you want it to be.

How do you do this? The more your knowledge increases, the more your remembrance should

increase. And when you remember Allah, beg Allah for guidance.

The next clarification is between being Muslim and being guided. Being Muslim does not guarantee one



being guided. Guidance is a day to day, an hour to hour, a salaah to salaah thing…Choices we must make

everyday, which is why we have to keep asking Allah for it because we do not know which choice we wil

take when it comes up.

The purpose of this course and learning Arabic is to give us a reason to remember Allah. We can learn

about some tafseer which is great, but the number one thing is that we want to do is empower our

remembrance of Allah, and the real remembrance of Allah is salaah . We should upgrade from having

an artificial definition of khushoo’, to experiencing the real thing.

There is a serious state of emergency for our ummah with regards to the Qur’an. The great thing about the

Sahaba radi Allahu anhum is that they were in love with this Book. Umar radi Allahu anhu would make

sure there was duroos (classes) of Qur’an in every community. We are now moving more and more from

this Book.

Our intentions should be to remember Allah azza wa jal by means of His Words. For example, if you

want to gain a love for the sunnah, study the Qur’an. You will appreciate how Allah loves His Messenger

sal Allahu alayhi wa sallam, and that will make you love the messenger even more. A Sahabi or a scholar

can write their love for the Prophet sal Allahu alayhi wa sallam, but when Allah ta’ala shares His love for

the Prophet sal Allahu alayhi wa sallam…that is just amazing.

Finally, we sincerely ask Allah ta’ala to make us among those whom the Prophet sal Allahu alayhi wa

sallam mentioned:

ه م ل ع و نا ر ق ل ا م ل ع ت نم مك ر ي خ

The best of you are those who learn the Qur’an and teach it . (Bukhari)

We all say ‘Ameen’ together now, but when you are alone in your home or driving by yourself, beg Allah

ta’ala to make you among these people for your effort in learning His book.

When learning the Qur’an and studying it, we should not let shaytaan come to us and incite us with

whispers of pride or think we have a lot of knowledge. We should remain firm and steadfast in our courses

of study, and take up the challenge that Allah ta’ala posed in first ayah here:

ر ك دم نم ل ه ف Allah made the Qur’an easy for dhikr, is there anyone who will put in the effort to

remember?

Allah ta’ala did not start by telling us to remember the Qur’an, rather He started by telling us the Qur’an is

EASY , so in that case… Who amongst us will step forward?

A D V E R T I S E M E N T




from → Arabic, Bayyinah Gems, Gems, Good Things, Qur'an

← Session Nine: Cohesion and Consistency in the Qur’an

Qur’an vs Kitaab →


1.


October 28, 2008 3:41 pm

A really amazing point about the ayah from suratul Qamar where Allah says: ه ف م ل ن

م ك د ر A miracle in the actual word “muddakir”, where a daal is used and not the usual thaal. Allah uses a

form of the word that’s much easier to pronounce in a verse where He is saying the Qur’an is easy to

remember.

Jazahum Allahu khayran to the person who shared it with me!

2.

stranger permalink

October 28, 2008 4:30 pm

SubhanAllah… awesome

3.

Fa r ermalink



October 29, 2008 12:43 pm

Congratulations on completing the course

May Allah benefit you much and benefit others by you, ameen.

4. serendipitouslife permalink

October 29, 2008 3:26 pm

JazakAllahkhair for sharing all these gems with us. May Allah (SubbhanawaTaala) make them a

source of guidance.

5.

nuh permalinkOctober 30, 2008 5:17 pm

Baraka Allahu feeki Amatullah.

Thank you for sharing all the awesome gems with us.

O Allah give us Knowledge,

Wisdom,and Guidance

Amin.

6.


October 30, 2008 8:53 pm

barak Allahu feeki Fajr

wa iyyaki ukhtee serendipitouslife, Ameen.

wa feek barak Allah akhee Nuh, Ameen.

InshaAllah I will be sharing many more things I learned from this class in the future! He gave us a lo

of really cool tidbits throughout the class that I will be posting inshaAllah. barak Allahu feeh.

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