Arabic Tafsir - surat al Fatiha ( 21st May, 2013)

بسم الله الرحمن الرحيم

التفسير والتدبّر في فاتحة الكتاب

مقدمة عن السورة:

هذه السورة مكية، و آياتها سبع بالإجماع

تسمي الفاتحة لأنها تُفتتح بها في الصلوات، و كذلك تُسمّي الفاتحة لإفتتاح الكتاب العزيز بها، حيث أنها أول القرآن في الترتيب لا في النزول.

إن جمال الفاتحة و سرّها يكمن في إشتمالها علي جميع معاني القرآن وأهدافه، فكتاب الله يدور حول ثلاثة محاور هي:

المحور الأول: العقيدة الصحيحة، وهي الإيمان بوجود الله ووحدانيته وال اليوم الآخر

المحور الثاني: العبادات والشعائر

المحور الثالث: المنهج (إفعل ولا تفعل) والدعاء و قصص السابقين.

و قد اشتملت الفاتحة علي هذه الأهداف الثلاثة، ففي محور العقيدة يقول الحق تبارك و تعالي (الحمد لله رب العالمين . . الرحمن الرحيم . . مالِكِ يوم الدين) – فالتوحيد والإيمان باليوم الآخر هما أساس عقيدة الإسلام، و يقول الحق تبارك وتعالي (إيّاكَ نَعبُدُ و إِيّاكَ نستعين) وهذه هي العبادة، وفي منهج حياة المسلم يقول الحق ( إهدِنا الصِراطَ المستقيم . . صِراطَ الّذينَ أَنعمتَ عليهِم غير المغضوبِ عليهِم ولا الضالّين)،،ثم يأتي القرآن الكريم كلّه بعد سورة الفاتحة، و يسير في المحاور الثلاثة المجموعة في الفاتحة.

و من هنا نعلم لماذا سُمِّيَت بالفاتحة، لأنها مفتاح القرآن، فيها تفتتح كل سورة من سورة، فكل معاني القرآن فيها، فلو جائت قبل أي سورة لوجدنا المعني مُتِّصل ومتكاملاً، لذلك فإننا نبدأ الصلاة بالفاتحة ثم نقرأ أي سورة بعدها و يبقي المعني متصلاً، ولذلك يقول (ابن القيِّم): إنَّ الله تعالي أنزل مائة صحيفة جُمِعَ معانيها في ثلاث كتب: هي التوراه والزبور الإنجيل، وجُمِعَ معاني هذه الكتب الثلاثة في القرآن الكريم، وجُمِعَ معاني القرآن الكريم في الفاتحة في (إيّاكَ نَعبُدُ وإيّاكَ نستعين)، فالفاتحة قد حَوَت معاني القرآن، واشتملت علي مقاصده الأساسية بالإجمال، فهي تتناول أُصول الدين وفروعه، تتناول العقيدة والعبادة والتشريع والإعتقاد واليوم الآخر والإيمان بصفات الله الحُسني و إفراده بالعبادة والإستعانة والدعاء والتوجه إليه جَلّ وعلا بطلب الهِداية إلي الدين الحق والصراط المستقيم والتضرُّع إليه بالتثبيت علي الإيمان ومنهج سبيل الصالحين و تجنُّب طريق المغضوب عليهم والضالّين، وفيها الأخبار عن قصص الأُمم السابقين، و فيها التعبُّد بأمر الله سبحانه و نهيه إلي غير ذلك، فهي كالأُم بالنسبة لبقية السور الكريمة، ولهذا تُسمّي بأُم الكتاب لأنها جمعت مقاصده الأساسية.

من أسمائها:

أُم القرآن - السبع المثاني – القرآن العظيم – الحمد – الصلاة – الشفاء – الرُقيه – أساس القرآن – الواقية – الكافية – الكتاب

فضلها:

ورد في فضل سورة الفاتحة أحاديث كثيرة، منها:

روي الإمام أحمد في السند أن رسول الله صلّي الله عليه وسلّم قال: [والذي نفسي بيده ما أنزل فالتوراه ولا في الإنجيل ولا في الزبور ولا في الفرقان مثلها، هي السبع المثاني والقرآن العظيم الذي أوتيتُه]

روي البخاري في صحيحه عن أبي سعيد بن المعلي - رضي الله عنه قال: كنت أُصلّي في المسجد فدعاني النبي صلّي الله عليه وسلّم فلم أجبه فقلت: يا رسول الله إنّي كنت أُصلّي فقال: ألم يقل الله (استجيبوا لله وللرسول إذا دعاكم) ثم قال لي: (لأُعلّمنّك سورة هي أعظم السور في القرآن قبل أن تخرج من المسجد) ثم أحذ بيدي، فلما أراد أن يخرج قلت: يا رسول الله ألم تقُل لي لأُعلّمنّك سورة هي أعظم السور في القرآن، قال: (الحمد لله رب العالمين) هي السبع المثاني والقرآن العظيم الذي أوتيتُه.

روي مسلم عن أبي هريره – رضي الله عنه عن النبي صلّي الله عليه وسلّم قال: [من صلّي صلاة لم يقرأ فيها بأُم القرآن فهي خداج (ثلاثاً) - غير تمام] فقيل لأبي هريرة: إنّا نكون وراء الإمام؟ فقال: اقرأ بها في نفسك، فإنّي سمعت رسول الله صلّي الله عليه وسلّم يقول: قال الله تعالي: (قسمت الصلاة بيني وبين عبدي نصفين ولعبدي ما سأل) فإذا قال العبد: (الحمد لله رب العالمين) قال الله: حمدني عبدي، وإذا قال: (الرحمن الرحيم) قال الله تعالي: أثني علي عبدي، وإذا قال: (مالِكِ يوم الدين) قال الله: مجّدَني عبدي، فإذا قال: (إيّاكَ نعبُدُ وإيّاكَ نستعين) قال الله: هذا بيني وبين عبدي ولعبدي ما سأل؛ فإذا قال: (إهدنا الصراط المستقيم صراط الذين أنعمت عليهم غير المغضوب عليهم ولا الضالّين) قال الله: هذا لعبدي ولعبدي ما سأل.

روي مسلم في صحيحه و النسائي في سننه عن ابن عبّاس قال: بينما رسول الله صلّي الله عليه وسلّم وعنده جبرائيل إذا سمع نقيضاً فوقه فرفع جبريل بصره إلي السماء فقال: هذا باب قد فُتِح من السماء ما فُتِحَ قط قال فنزل منه مَلَك فأتي النبي صلّي الله عليه وسلّم: (أبشر بنورَين قد أوتيتهما لم يؤتهما نبيّ قبلك فاتحة الكتاب وخواتيم سورة البقرة لم تقرأ حرفاً منها إلّا أوتيته) وهذا لفظ النسائي

روي مسلم عن عباده بن الصامت قال: قال رسول الله صلّي الله عليه وسلّم: [لا صلاة لمن لم يقرأ بفاتحة الكتاب].

[أعوذُ بالله من الشيطانِ الرجيم]

أجمع العلماء أن [أعوذُ بالله من الشيطانِ الرجيم] ليست آية، لكن النبي صلّي الله عليه وسلّم ما كان يقرأالقرآن الكريم إلا ويتعوذ بالله من الشيطان الرجيم إمتثالً لقوله تعالي: (فإذا قرأت القرآن فاستعِذ بالله من الشيطان الرجيم) 98 سورة النحل – فالعلماء قالوا مندوب أن نقرأها في غير الصلاة وواجب أن نقرأها في الصلاة، فيجب أن نتعوذ بالله من الشيطان الرجيم في الصلاة و لكن سِرّاً بعد دعاء الإستفتاح، أى نقول: (سبحانك اللهم وبحمدك وتبارك اسمك و تعالي جدّك و لا إله غيرك) سِرّاً،ثم نتعوذ بالله من الشيطان الرجيم سِرّاً.

و معني أعوذُ بالله من الشيطانِ الرجيم: أي ألتجئ إلي الله وأتحصّن به وأستجير من الشيطان الرجيم أن يضرّني في ديني أو دنياي.

(أعوذ): العوذ هو الإتجاء لقوي كي تتقي به الشر

(بالله): قيل هو اسم الله الأعظم الجامع للأسماء الحسني كلها

(الشيطان) قال ابن كثير: (الشيطان في لغة العرب كل متمرِّد من الجِن والإنس والدواب و كل شئ، و هو مشتق من شطن، إذا بعد فهو بعيد بطبعه عن طباع البشر و بعيد بفسقه عن كل خير – و قيل مشتق من شاط لأنه مخلوق من النار. والأول أصح، إذ عليه يدل كلام العرب، فالشيطان مشتق من البُعد عن الصحيح.

(الرجيم): أي مطرود من رحمة الله ومن كل خير – وقيل رجيم بمعني راجم، لأنه يرجم الناس بالوساوس والشكوك.

قال بعض العلماء: (وإنما خصّت القراءة بطلب الإستعاذة، مع أنه قد أمر بها علي وجه العموم في جميع الشؤون، لأن القرآن مصدر الهداية، والشيطان مصدر الضلال، فهو يقف للإنسان بالمرصاد، وفي هذا الشأن علي وجه الخصوص، فيثير أمامه ألواناً من الشكوك فيما يقرأ، وفيما يفيد من قراءته، وفيما يقصد بها، فيُفوِّت عليه الإنتفاع بهدي الله وآياته، علّمنا الله أن نتّقي ذلك كله بهذه الإستعاذة التي هي في الواقع عنوان صدق وتعبير حق عن امتلاء قلب المؤمن بمعني اللجوء إلي الله وقوة عزيمته في طرد الوسواس والشكوك واستقبال الهداية بقلب طاهر، وعقل واعٍ، وإيمان ثابت

والنبي صلّي الله عليه وسلّم كان يعوذ بالله من كل شئ و من دار يدخلها ومن دابّه يركبها، فكان إذا ركب دابّه يقول: [أعوذ بالله .. اللهم إني أسألك خير هذه الدابّه وخير ما خلقت له .. وأعوذ بك من شرها وشر ما خلقت له]

فالإنسان المؤمن من علامة إيمانه أنه دائماً يتعوّذ بالله من الشيطان الرجيم أن يضلّه أو أن يغويه أو يفسده أو يفتنه أو أن يحمله عن معصيته و يوسوس له ويبعده عن أهل الحق.

[بسم الله الرحمن الرحيم]

الاسم: اللفظ الذي يدل علي ذات أو معني، وقد اختلف النحويون في اشتقاقه علي وجهين، فقال البصريون: هو مشتق من السمو، وهو العلو والرفعة، فقيل: اسم، لأن صاحبه بمنزلة المرتفع به.

وقال الكوفيون: إنه مشتق من السمة و هي العلامة، لأن الإسم علامة لمن وُضِع له، فأصل إسم علي هذا (وسم).

ويري المحققون أن البصريين أرجح.

القرآن الكريم منذ اللحظة الأولي الذي نزل فيها نزل مقروناً بسم الله سبحانه وتعالي، ولذلك حينما نتلوه فإننا نبدأ البداية نفسها التي أرادها الله تبارك وتعالي، وهي أن تكون البداية بسم الله، وأول الكلمات التي نطق بها الوحي لمحمد صلّي الله عليه وسلّم كانت: [اقرأ بإسم ربك الذي خلق].

بركة وفضل بسم الله:

تُستحب في أول كل عمل وقول، فتُستحب في أول خطبة لما جاء "كل أمر لا يبدأ فيه ببسم الله الرحمن الرحيم فهو أجذم. وتستحب البسملة في دخول الخلاء لما ورد من الحديث في ذلك، وتُستحب في أول الوضوء لما جاء في مسند الإمام أحمد والسنن من رواية أبي هريرة: لا وضوء لمن لا يذكر اسم الله عليه وهو حديث حسن. ومن العلماء من أوجبها عند الذكر ههنا و منهم من قال بوجوبها مطلقاً وكذا تُستحب عند الذبيحة في مذهب الشافعي وجماعة أوجبها آخرون عند الذكر.

تُستحب عند الأكل لما في صحيح مسلم أن رسول الله صلّي الله عليه وسلّم قال: قل بسم الله وكل بيمينك وكل مما يليك، وكذلك تُستحب عند الجِماعلما في الصحيحين عن ابن عبّاس أن رسول الله صلّي الله عليه وسلّم قال: (لو أن أحدكم إذا أراد لأن يأتي أهله قال بسم الله اللهم جنّبنا الشيطان و جنّب الشيطان ما رزقتنا فإنه إن يقدر بينهما ولد لم يضره الشيطان أبداً).

وقال الإمام أحمد ابن حمبل في مسنده عن عاصم قال: سمعت أبا تميمة يحدث عن رديف النبي صلّي الله عليه وسلّم (يجلس خلفه علي الدابّة) قال: عثر بالنبي صلّي الله عليه وسلّم: فقلت تعث الشيطان فقال النبي صلّي الله عليه وسلّم "لا تقل تعس الشيطان، فإنك إذا قلت تعس الشيطان تعاظم وقال بقوّتي صرعته، وإذا قلت بسم الله تصاغر حتي يصير مثل الذباب" هكذا وقع في رواية الإمام أحمد.

ولكن هل نحن مطالبون أن نبدأفقط تلاوة القرآن بسم الله؟ إننا مطالبون أن نبدأ كل عمل بسم الله، لإننا لا بد أن نحترم عطاء الله في كونه، فحين نزرع الأرض مثلاً لا بد أن نبدأ بسم الله لأننا لم نخلق الأرض التي نحرثها، ولا خلقنا البذرة التي نبذرها، ولا أنزلنا الماء من السماء لينموا الزرع، والإنسان لا قدرة له علي خلق الحبّة لتنموا وتصبح شجرة، ولا سلطان له علي إنزال الماء من السماء، فكأنه حين يبدأ العمل بسم الله، يبدؤه بسم الله الذي سخر له الأرض، وسخر له الحب، وسخر له الماء، وكلها لا قدرة له عليها ولا تدخل في طاقته ولا في استطاعته، كأنه يعلن أنه يدخل علي هذه الأشياء جميعاً بإسم الله من سخرها له. فأنت حين تبددأ كل شئ بسم الله كأنك تجعل الله في جانبك يعينك، ومن رحمة الله سبحانه وتعالي أنه علّمنا أن نبدأ كل شئ بسم الله، لأن (الله) هو الإسم الجامع لصفات الكمال سبحانه وتعالي، والفعل عادة يحتاج إلي صفات متعددة، فأنت حين تبدأ عملاً تحتاج إلي قدرة الله وإلي قوته وإلي عونه وإلي رحمته، فلو أن الله سبحانه وتعالي لم يخبرنا بالإسم الجامع لكل الصفات، كان علينا أن نحدد الصفات التي نحتاج إليها، كأن نقول بسم الله القوي وبسم الله الرزاق وبسم الله المجيب و بسم الله القادر وبسم الله النافع....إلي غير ذلك من الأسماء والصفات التي تريد أن تستعين بها، ولكن الله تبارك زتعالي جعلنا نقول: بسم الله الجامع لكل هذه الصفات.

غلي أننا لابد أن نقف هنا عند الذين لا يبدأون عملهم بسم الله وإنما يريدون الجزاء المادّي وحده، فهذا إنسان غير مؤمن لا يبدأ عمله بسم الله، وإنسان مؤمن يبدأ كل عمله وفي باله الله، كلاهما يأخذ من الدنيا لن الله رب الجميع، له عطاء الربوبية لكل خلقه الذين استدعاهم للحياة، ولكن الدنيا ليست هي الحياة الحقيقية للإنسان، بل الحياة الحقيقية هي اللآخرة، فالذي في باله الدنيا وحدها يأخذ بقدر عطاء الربوبية، بقدر عطاء الله في الدنيا والذي في باله الله يأحذ بقدر عطاء الله في الدنيا ولآخرة.

قال رسول الله صلّي الله عليه وسلّم : (كل امر ذي بال لا يبدأ فيه ببسم الله الرحمن الرحيم أقطع) حديث حسن رواه ابن كثير عن أبي هريرة.

و معني أقطع أي مقطوع الذنب أو الذيل، أي عمل ناقص فيه شئ ضائع، لأنك حين لا تبدأ العمل بسم الله قد يصادفك الغرور والطغيان بأنك أنت الذي سخرت ما في الكون ليخدمك وينفعل لك، وحين لا تبدأ العمل بسم الله، فليس لك عليه جزاء في الآخرة فتكون قد أخذت غطاء في الدنيا وبترت أو قطعت عطائه في الآخرة،  فإذا كنت تريد عطاء الدنيا والآخرة فاقبل علي كل عمل بسم الله.

قبل أن تأكل قل بسم الله لأنه هو الذي خلق لك هذا الطعام و رزقك به، عندما تدخل إلي بيتك قل بسم الله لأنه هو الذي سخر لك هذا البيت، ففي كل عمل تفعله ابدأه بسم الله لأنها تمنعك من أي عمل يغضب الله سبحانه وتعالي، فأنت لا تستطيع أن تبدأ عملاً يغضب الله ببسم الله، إذا أردت أن تسرق أو تشرب الخمر وتذكرت الله فإنك ستمتنع عنه، ستستحي أن تبدأ عملاً بسم الله يغضب الله، و هكذا ستكون أعمالك كلها فيما أباحه الله.

الله تبارك وتعالي حين نبدأ قراءة كلامه بسم الله، فنحن نقرأ هذا الكلام لأنه من الله، والله هو الإله المعبود في كونه، ومعني معبود أنه يُطاع فيما يأمر به ولا نقدم علي ما نهي عنه،فكأنك تستقبل القرآن الكريم بعطاء الله في العبادة و بطاعته في إفعل ولا تفعل، وهذا هو المقصود أن تبدأ قراءة القرآن بسم الله الذي آمنت به ربّاً وإلهاً والذي ستقف أمامه يوم القيامة ليحاسبك أحسنت أم أسأت، فالبداية من الله، والنهاية الي الله سبحانه وتعالي.

بعض الناس يسأل كيف أبدأ بسم الله وقد عصيت وقد خالفت؟ نقول له إيّاك أن تستحي أن تقرأ القرآن وأن تبدأ بسم الله إذا كنت قد عصيت، ولذلك أعطانا الله السبب بأن نبدأ القرآن الكريم بسم الله الرحمن الرحيم، فالله سبحانه وتعالي لا يتخلّي عن العاصي، بل يفتح له باب التوبة و يحثه عليها و يطلب منه أن يتوب وأن يعود إلي الله فيغفر ذنبه، لأن الله رحمن رحيم، فلا تقل أنني أستحي أن أبدأ سسم الله لأنني عصيته، فالله سبحانه وتعالي يطلب من كل عاصي أن يعود إلي حظيرة الإيمان وهو رحمنٌ رحيم.

Conversational Arabic: The Station ( 19th May, 2013 )

المَحَطَّة

The Station

 al mahatta


لَوْ سَمَحْتْ كَيْفَ أَصِلُ إِلى المَحَطَّة؟

How do I get to the station, please?

Law samaht kayfa aselu elel mahatta?

خُذي الطَّريقَ الأَوَّلَ على جِهَةِ اليَمينْ

Take the first road to the right.

Khuthee attarekal awwala 3la jehatel yameen.

الطَّريقَ الأَوَّلَ على جِهَةِ اليَمينْ؟

the first road to the right?

attarekal awwala 3la jehatel yameen?

نَعَمْ ثُمَّ اسْتَمِرّي إِلى الأَمامْ إِلى أَنْ تَصِلي المَسْرَحْ

Yes, then continue straight ahead until you get to the theatre.

Na3m, thumma estamerree elel amam ela an tasele almasrah.

أَسْتَمِرُّ إِلى الأَمامْ حَتّى أَصِلَ المَسْرَحْ؟

Straight ahead until I get to the theatre?
 

Astamerru elel amam hatta aselal masrah?

نَعَمْ وَهُناكَ انْعَطِفي إِلى اليَسارِ بَعْدَ إشارَةِ المُرورْ

Yes, there, turn left just after the lights.

Na3m wahunaka en3atefe elel yasar ba3da esharatel muroor.

عَلَيَّ أَنْ أَنْعَطِفَ إِلى اليَسارِ بَعْدَ إشارَةِ المُرورْ؟

Do I have to turn left after the lights?

3alayya an an3atefe elel yasar ba3da esharatel muroor?

نَعَمْ وَالمَحَطَّة عَلى جِهَةِ اليَمينْ

Yes, and the station is to the right.

Na3m walmahatta 3la jehatel yameen.


وَ هَلْ هِيَ بَعيدَة؟

Is it far?

Wa hal heya ba3eeda?

كَلّا إِنَّها عَلى بُعْدِ عِشْرينَ دَقيقةً مِنْ هُنا

No, it is twenty minutes from here.

Kalla ennaha 3ala bu3de 3eshreena dakeekatan men huna.

عِشْرونَ دَقيقةً! لَكِنّني أَسيرُ عَلى الأَقْدامْ

Twenty minutes! But I am on foot!

3eshrona dakeekatan! Lakennane aseeru 3alal akdam!

NEW Tafseer Class in ARABIC by teacher Afaf

In the name of Allah

Assalamu aleikum wa rahmatullahi wa barakatuhu

We would like to invite all sisters with sufficient level of Arabic to attend our new

 Arabic Tafseer class by teacher Afaf every Tuesday 10:00pm (Egypt time)

Only sisters who register by email and will assure to be regular can attend the class.

------

Please also make time to join teacher's Recitation of Quran class in English every Tuesday and Sunday 4:30am (Egypt time)

 

Hadith an Nawawi : Hadith 6 by teacher Reda ( 17th May, 2013 )

In the name of Allah 

HADITH SIX

Abu "Abdullh An-Nu'rnan bin Bashir (may Allah be pleased with him) Narrated, I heard the messenger of Allah (peace be upon him) said, 'Both the legal and illegal things are evident, but in between them there are doubtful things of which most people have no knowledge. So whoever saves himself from these doubtful things saves his religion and his honor, and whoever indulges in these doubtful things indulges in fact in unlawful things, just as a shepherd who pastures his flock round a preserve will soon pasture them in it. Beware, every king has a preserve, and the things Allah has declared unlawful are His preserves. Beware; in the body there is a flesh; if it is sound, the whole body is sound, and if it is corrupt, the whole body is corrupt, and behold, it is the heart." (Recorded by Al-Bukhary and Muslim)

Background

The first thing to note is that The Scholar Al-Bukhari recorded this hadith in the beginning of the Book of Trading. Why did The Scholar Al-Bukhari start the Book of Trading with this hadith? What does this imply? There are many implications. One of them is that these doubtful matters are related to the things that we buy and sell, that we trade in. It is also said that his father once mentioned to him that for forty years he never brought anything doubtful into their home.

 It can be observed that Imam al-Bukhari was influenced by his father's attitude, his father brought only lawful things into the house. Whatever the family ate, drank, wore or used was lawful. There were no doubts. This is the environment The Scholar Al-Bukhari was brought and raised up in. It is also said that whenever his father made invocations to Allah, Allah answered his invocations because of the fact that he never dealt with anything which was doubtful. This is reflected in the behavior and attitude of Al-Bukhari. Hence like in this hadith where he chose to record it at the beginning of the chapter the Book of Trading.

This hadith emphasizes the importance of glorifying Allah. If we want to glorify Allah, we have to glorify His injunctions, commandments, whether they are obligations (so we perform them), or whether they are prohibitions (so we don't perform them). It is narrated: "Don't look at how minor the sin is that you committed, but look at the glory of the One you disobeyed, i.e. Allah Exalted He" A sin, even if it is a minor one, means disobedience to Allah, hence defying the Glorification of Allah. And the glorification of Allah is actually one of the principles of monotheism.

.

If you read any hadith of the Prophet, (peace be upon him), it talks about a matter, whether it is something good that we should do, or something bad that we should not do. And then in the hadith the Prophet, (peace be upon him), will mention a principle. Usually, the principle, which is the main point of the hadith, is the last words or sentence. The hadith above mentions about the lawful and unlawful being evident, and then there is the doubtful matter. And then there is the last sentence of the hadith. This is the bottom-line of the hadith, the main thing, the main issue. If we want to get away from the unlawful things, and also from the doubtful matters, we have to care about our heart. We have to purify our heart and make sure it is sound and alive, and it is not lost from us. 

One wisdom we can learn from the hadith is from the way the Prophet, (peace be upon him)tells us about something: he will discuss a concept and then give us the principle. This principle helps us not only with the concept mentioned in the hadith, but it actually helps us, if we use it in the right way with the right understanding, in other similar matters and situations. If we care about our heart, not only will we be able to avoid the doubtful matters, we can apply the same principle to other similar concepts or issues, e.g. in avoiding bad manners for there are also doubtful matters in the concept of values.

Related to the above issue is the issue of food where there are many doubtful matters about what we eat. If we check the ingredients that are used in many manufactured food today, e.g. biscuits, canned food and preserved food, there are ingredients that might raise the question of doubtfulness of what we eat. For example, lecithin is used in the manufacture of foodstuff especially in the west and Muslim countries import a lot of food from the west. If it is not specified otherwise then there is a high probability that the lecithin is derived from pig because it is cheaper to produce. Otherwise, it should be mentioned whether it is derived from soya or plants or from lawful production.

The main key to the issue that the Prophet, (peace be upon him), gave us, again, is the heart. If we care about our heart, we will be more sensible. If the heart is sound, strong, full of faith, we will be more responsible, and we will care more about what we do and what we don't do. This becomes the measure to those matters which are doubtful.

Even though some interpreters gave some principles by which we can distinguish those doubtful matters, it can still be debated or questioned. But if the heart is good, strong and full of faith, the person will be able to distinguish between the doubtful matters and other clear evident matters, where he would also be able to refrain from the doubtful matters. Sometimes people may know something is illegal and not just doubtful, but yet they still get involved in it because of the weak status of their hearts.

 

Lessons Deduced

Creedal Lessons:

'Both legal and illegal things are evident, so whoever denies an established mailer in the religion has apostatized from Islam for example, anyone who regards wine or adultery as lawful cm who forbids anything that has been declared lawful by the consensus of the scholars or permitted through their consensus.

Behavioral Lessons:

- So whoever saves himself from these doubtful things..." Faith continues to elevate a believer, taking him up to lofty degrees, until he avoids doing some of the lawful deeds in order not to slip into committing the illegal ones, Al-Hassan Al-Basry said, We have seen people who were avoiding almost seventy lawful matters through their fear of committing that which is illegal.' The pious veracious Abu-Bakr (may Allah be pleased with him) once vomited food of which he was not certain about its legality.

- The correctness of deeds and sayings depend upon the correctness of the body, which depends upon the correctness of the heart. If this is spoiled, the whole body becomes spoiled. This spoiling begins with the smallest of sins.
Ibrahim bin Adham said, ‘The heart of a believer is as pure as a mirror; when Satan whispers to him concerning anything, he can see it. And when he commits one sin, Allah puts a black spot in his heart. If Allah forgives him, He will erase this spot, but if lie returns to the sin and does not repent, the number of black spots will be increased until his becomes completely black.

 All that time, no advice will be useful for such hearts, as Allah says, which means, "Nay, But on their hearts is the covering of sins and evil deeds) that they used to earn.(Al-Mutaffifin„ 83: '14) How similar hearts are to the land! That is why the Messenger of Allah (peace be upon him) mentions the head and its conditions after the pastures, in order to give us a clear image of a good heart, which is like good fertile land. Allah says which means, ‘The vegetation of a good land comes forth (easily) by the Permission of its Lord, and that which is bad brings forth nothing but a little with difficulty.

Juristic Lessons:

The parable given by the messenger of Allah (peace be upon him) to illustrate the one who falls into suspicious matters is, "like a shepherd who grazes this animals near his private pasture of someone else,' This reminds us of the judgment that Allah revealed to (Solomon, peace be upon him), as the Exalted says, which means, 'And remember (David) and (Solomon, peace be upon both of them), when they gave a judgment in the case of the field in which the sheep of certain people had pastured at night and We were witness to their judgment, And We made Solomon to understand the case, and to each of them We gave (right judgment of the affairs and Prophet hood) and knowledge." (Al-Anbiy2rr, 21; 78-79)

Masruq said, 'The land in which the sheep had pastured was a vineyard and they are everything, not leaving even a leaf or a bunch of grapes. When the owners came to complain to David, he judged that the sheep should be given to the owners of the vineyard. But Solomon said, 'No, the sheep are to be given to the owners of the vineyard who may benefit from them, while the owners of the sheep are to take the vineyard, and restore and repair it until it returns to the condition it was in on the night before the sheep ate in it. Then, the sheep owners are to be given back their sheep and the vineyard owners are to be given back their vineyard.

Legal Principles Lessons:

'Both the legal and the illegal matters are evident.' The scholars (may Allah have mercy on them) have disagreed on the definition of the legal and the illegal. Abu- Hanifah said, 'The legal is what is lawful by evidence. Ashafi’y said, the illegal is what is unlawful by evidence.' I prefer the latter view because the scholars gave a rule that the basis of everything is that it is legal, while the illegal is the exception. Perhaps, this is evidenced in the hadith when the Messenger of Allah (peace be upon him) mentioned the legal matters first.

'But in between them there are doubtful things.' Distinguishing between the legal and the illegal is considered a fundamental aspect when taking the responsibility of conveying and explaining the Qur'an, which was the mission of the Prophet (peace be upon him). The Exalted says, which means, 'And We have Sent down to you the book as an exposition of everything.' (An-Nahl, 16: 89)

Mujahid said, "Everything' means every matter that they were either ordered to do or were forbidden from doing. Allah also said to the Prophet, which means, 'And We have also sent down unto you (O Muhammad) the reminder and the advice that you may explain clearly to men what is sent down to them' (An-Nahl, 16: 44)

And just before the death of the Prophet (peace be upon him) Allah revealed, which means, 'This day, I have perfected your religion for you, completed My Favor upon you, and have chosen for you Islam as your religion."Al-Ma'idah, (5: 31)

Thus, legal matters are clear and obvious and illegal matters are not any less clear. Similarities or contradictions do not appear in the text, but maybe some of the rulings are similar, but they are not renowned among the scholars of Islamic law.

Social Lessons

We have previously mentioned that the honor of man is what is affected by praise or criticism. This may be in what is related to himself, his predecessors, or his family. In this hadith, having a pure honor is connected with having a pure religion, which shows the great position of man's honor in Islam and the importance of preserving it from being impaired in any way. Islam saws it from backbiters, talebearers, slanderers (or those who call one another by hateful names. In Islam, it is forbidden to put oneself in a situation of doubt and suspicion that might arouse people's indulgence in idle talk, gossip, and to speak ill about him. Some of the pious predecessors said, 'Whoever exposes himself to suspicion is not to blame those who may be suspicious of him.' Safiyyah, the prophet’s wife (may Allah be pleased with her) went to visit the Prophet. (peace he upon him) in the mosque while he was observing seclusion in the mosque for worship, during the last ten days of the month of Rarmadan. She talked with him for a while then she got up to return home and the Prophet (peace be upon him) accompanied her. When they reached the gate of the mosque, two men from Al-Ansar (The Supporters) passed them by. He said to them, do not run away! She is my wife Safiyyah bint Huyay.' Both of them said, ‘Glorified be Allah!’,O Messenger of Allah, we cannot think of you in any way except that which is good.' The Prophet (peace be upon him) said to them, ‘Satan reaches everywhere in the human body as the blood does run everywhere in one's body. I was afraid that Satan might insert an evil thought in your minds." Once Anas went to perform Friday prayer, but he discovered that the people had finished the prayer and returned. So he felt ashamed of himself and disappeared into a place where they would not be able to see him. Then he said, "Whoever is not shy in front of people is not shy in front of Allah. Furthermore, some scholars said, if any scholar knows that something is lawful, but this is unknown to others, he will be putting himself in a bad position if he does it, as he will be risking that others will think ill about him. So he must not do this lawful matter, unless he has explained its lawfulness to them, in order to help them understand that he has only done this deed because he wanted to clarify to them that the deed was lawful.'

Psychological Lessons:

The human soul is by nature a composition of several conflicting psychological faculties. Thus if a believer adheres to that which is lawful only, all his faculties will be calm and tranquil, but if he commits illegal deeds he will never feel peace in his soul except in its baser level. Thus, his conscience will be pricking him, which is mainly the punishment of the good that cannot be content with the unlawful. In actual fact, keeping away from the doubtful matters is the most psychologically relieving factor, as it relieves the self from being reproached by its conscience. I wonder if the one who works hard spends his night in the same manner as a cheating thief. Does a murderer, for example, sleep like a pious person who fears Allah? Do liars feel the same tranquility as truthful people?

Political Lessons;

Prohibiting and permitting acts are from among the missions that are done exclusively by the Lord, the Exalted and Ever-majestic, Who is the Only One "Who is All-Aware of the nature of human soul, what benefits it, and what harms it However nowadays we find some who give themselves the right to legislate, forbid, analyze, and even delete some of the Islamic legal ruling distort them, or give false interpretations to them. By doing so, they are appointing themselves as gods, without declaring so of course. They may forbid whatever is unsuitable to their aims and interests and allow whatever pleases their lusts and pleasures. These descendants are following the slaying of their predecessor, the tyrant Pharaoh.

This means, I show you only that which I see (correct), and I guide you only to the path of right policy.

As a result of the heavy oppressiveness of political tyranny and international pride, the so called Islamic nations fear the power of their rulers, emirs, and leaders more than they fear violating the limits set by Allah and His Sanctities. This fear has made Muslims forget the dignity that made Bilal, Ammar, and others not utter anything other than the words of monotheism while being whipped.

The mentioning of the heart and its importance after the mentioning of the king implies that the goodness in a society is according to the goodness of its ruler, and the goodness in the body is according to the goodness of the heart and vice versa.

Medical Lessons:

The correctness of the whole body both physically and mentally depends upon that of the heart. From the biological point of view, as long as the heart beats regularly and does not stop pumping blood to all the cells of the body, the whole body will be in good health. But if there is a sudden stoppage in e heart or a disorder in its beats, the life of the human can be threatened, and the doctors know the great dangers of heart disease and the necessity of its treatment.

Hadith in Practice

1-    Nowadays, there are some among those who call themselves Muslims who believe that what is legal is that which power legalizes, and the illegal is that which power prohibits. So they collect money from all the different types of usury like the usurious interests from the banks, exchanging currency using excess usury (i.e. not exchanging the same quantity of two items of the same type) with a delay in payment, and giving loans with interest. Such people do not recognize any limits for the lawful and the unlawful. We seek refuge with Allah from such people.

2-    Some of the sophists have nothing to do except arguing over the doubtful matters without possessing the required knowledge. About those people Allah says, which means, it is He, Who has sent down to you (Muhammad) the Book (this Qur’an), in it are verses that are entirely clear, they are the foundations of the Book and others not entirely clear. So as for those in whose hearts there is a deviation (from the truth) they follow that which is not entirely clear, seeking polytheism and tria1s, etc.}, and seeking for its hidden meanings, but none knows its hidden meanings save Allah. And those who are firmly grounded in knowledge say, "We believe in it; the whole of it (the clear and unclear Verses) all are from our Lord. And none receive admonition except men of understanding.(interpretation from Tafsfir AE-Tabary), (Al-Imran, 3: 7)

3-    There are many people who are supposedly Muslims, but they commit sins and indulge in prohibited acts in public. They are even proud of violating the limit of Allah such as by abandoning the prayer, drinking intoxicants, taking drugs, not fasting during the month of Ramadan and so on. Another group do not like people to mention what Allah prohibited and what He permitted and become furious if this happens. Such group even cooperates with the enemies of Islam to suppress any voices, and dismiss and imprison anyone who is courageous enough to disagree with them. After that, they go to perform Friday Prayers at the end of every week. Glorified be Allah Whom there is neither might nor power except with Him!

Conversational Arabic ( 12th May, 2013 ) by teacher Islam

مُشاهَدَةُ أَلْبومِ العائِلَة

Browsing Family Album

– انْظُرْ, هذِهِ أَنا وَتِلْكَ سارَة.

– Look, that’s me there is Sarah.
Unthur hathehe ana wa telka sarah.

–وَمَنْ تَكونُ سارَة ؟

– Who is she?
Wa man takunu sarah?

– إِنَّها ابْنَتي .
– She’s my daughter.
Ennaha ebnate.

Who is that?

– وَمَنْ تَكونُ تِلْكْ ؟
Waman takunu telk?

هذِهِ فاطِمَة زَوْجَةُ ابْني.تَزَوَّجوا السَّنَة الماضِيَة.انْظُرْ , هَذِهِ صورَةٌ مِنْ حَفْلِ زَواجِهمْ .

– That’s Fatima my son’s wife. They got married last year.
Look, here is a photo from their wedding.
Hathehe Fatima zawjatu ebne tazawaju assanatal madeya unthur hathehe suratun men 7afle zawajehem.

– نَعَمْ , أَرَى ادَمْ وَ فاطِمَة وَوالِدَيْكْ .لَكِنْ هَذِهِ المَرْأَة مَنْ تَكونْ ؟

– Yes, I see Adam, fatima and your parents, but who is this woman?
Na'am ara adam wa Fatima wa waledayk laken hathehel mar'a man takun?


– إِنَّها أُمُّ فاطِمَة . هِيَ أَرْمَلَة وَ زَوْجُها تُوُفِّيِ في حادِثٍ قَبْلَ عَشْرِ سَنَواتْ .

– That’s Fatima's mother. She is a widow, her husband died in an accident ten years ago.
Ennaha ummu Fatima heya armala wa zawjuha tuwufeya fe hadethen qabla a'shre sanawat.

Fiqh lesson by Umm Ahmad ( 7th May, 2013)

In the name of Allah 

The whispers of Shaytaan & The Cure 

by Shaykh Mashhoor bin Hasan Aal-Salmaan

 

Question: Sometimes I am afflicted with suspicions concerning the truth of the existence of Paradise, Hell Fire and the Last Day. What is your advice to me; for protection from these suspicions?

Answer: Praise Allaah, your Lord, for you are upon good.

And there is no objection or harm in that which you find within yourself. Indeed, no one is afflicted with the Shaytaan's whispers; except for him who has in his heart, a portion of goodness.

It is authenticated in the Saheeh of Imaam Muslim; in the Book of Eemaan under the chapter, 'Suspicions Concerning Eemaan', in a chain of narration leading to Abu Hurayrah radhiyaAllaahu 'anhu, said; some people from the companions of the Messenger of Allaah (sallallaahu 'alayhi wasallam) came to him and asked him: Verily, we find in ourselves some thoughts that one of us finds it too horrible to speak of. The Prophet, sallallaahu 'alayhi wasallam, said to them: "do you really experience this?" They said, 'Yes.' So he said, sallallaahu 'alayhi wasallam, 'that is a manifestation of Eeman (belief).' [1]

And in another narration, 'That is the pure Eeman (faith).' [2]

And when 'Alee, radhiyallaahu 'anhu, asked him: 'How is this the sincerity of eemaan?'

He (sallallaahu 'alayhi wasallam) said: 'Do you not all see the thief' Verily, he does not steal except from a precious (valuable) house.'

So man only finds in himself these suspicions; when he has purity (sincerity) in his heart.

As for he whom Shaytaan has blinded and has found comfort in his heart, he will not find traces of the suspicions and whispers.

The Prophet, sallallaahu 'alayhi wasallam, said:

' The Hour will not be established until Shaytaan comes to one of you and says to him, 'Who created this?' So he will say: 'Allaah.' And he will say to him, 'Who created this?' He will (again) say: 'Allaah.' Then he will say to him, 'Who created Allaah?'

So the Prophet, sallallaahu 'alayhi wasallam, said: 'Whoever finds that in himself, then let him seek refuge in Allaah from the Shaytaan and spit on his left side. '

And in another narration: ' Let him recite Soorah al-Ikhlaas' [3]

Therefore these are signs of good. And the companions of the Messenger of Allaah, sallallaahu 'alayhi wasallam, found this (in themselves).

But they warded off (the suspicions and whispers) by seeking refuge in Allaah from the accursed Shaytaan.

In his commentary to these hadeeth: in his Silsilah as-Saheeha, Imaam al-Muhaddith Muhammad Naasirudden al-Albaanee says : This authentic hadeeth shows that it is a must on the person whom the shaytaan whispers to, by saying who created Allaah?

[This authentic hadeeth] teaches this person to reply in this debate; by using the solutions / answers that have been narrated from these ahadeeth mentioned.

And specifically that he should say ”Aamantu billaahi wa rusoolihi , Allaahu Ahad , Allâ¨*us-Samad , lam yaleed wa lam yuwlad , wa lam yakun lahu kufuwaan ahad.” I have believed in Allaah and His messengers. All⨠(The) One, Allâ¨*us-Samad (The Self-Sufficient Master, Whom all creatures need, He neither eats nor drinks), He begets not, nor was He begotten, And there is none co-equal or comparable unto Him." Then he should spit (dry spit) on his left side three times, and seek refuge in Allaah from the cursed shaytaan. And then he should refrain from indulging in thinking over these whispers.

And I believe that whoever does that Sincerely - as an action by which he is showing obedience to Allaah and His messenger- Then the shaytaan will be expelled And the whispers will go away from him. Just like the Prophet (sallahAllaahu alayhi wasallam) said: then that will make them (the whispers) go away from him.

This is the Noble Prophetic knowledge. [It is] Beneficial, and it cuts off the whispers.

From the inner self debate (whispers) as in this case. And in the case of the outward whispers in the form of speech; then this medicine is beneficial and cuts that off too.

And it is sad, that many people are heedless and not knowledgeable; of this noble prophetic knowledge. So take heed . O , Muslims ! And learn and practice the Sunnah of your Messenger (sallahAllaahu alayhi wasallam). And act upon it. Verily in the Sunnah; is a medicine and a source of strength for you."

---

[1] Saheeh Muslim. Book of Eemaan, chapter, 'Suspicions Concerning Eemaan'.

[2] Saheeh Muslim; hadeeth of 'Abdullah bin Mas'ud (radhiyaAllaahu anhu).

[3] Sisilah as-Saheehah 116 - 118.