I see you!

السلام عليكم ورحمة الله وبركاته

Alhamdulillah I have noticed a steady flow of visitors to this website of mine from across the world. Many of you read the posts on lessons from the various surahs.

I’d just like to take this opportunity to request some feedback on the site, what content you would like to see, what can be improved, etc. Constructive criticism will be much appreciated, as well as suggestions.

Just give me something so that I know its not robots reading my stuff!!

Feedback link: https://knowledgethroughthepen.com/enquiriesfeedback/

May Allah reward you all.

Anees

 

The Prophet Muḥammad ﷺ

بسم الله الرحمن الرحيم

The Prophet Muḥammad ﷺ was the final messenger sent by Allāh to humanity, in order to guide the people to His Oneness and obedience.

Born in Makkah (Mecca) in April 570BC on a Monday, Muḥammad ﷺ was a child of noble descent. He was from the clan of Banū Hāshim, from the tribe of Quraysh. They were well respected due to their residence in the proximity of the Ka‘bah, which was held sacred throughout Arabia and visited for pilgrimage annually. This meant that the Quraysh, naturally, looked after the affairs of the Ka‘bah and played host to the many pilgrims, for which they were repaid with respect.

The father of Muḥammad ﷺ passed away whilst his mother Āminah was pregnant with him. Muḥammad ﷺ was thus born an orphan. After spending a while with her new-born, Āminah sent him to be brought up by a tribe living in the mountains, as was customary among the Meccans in those days. Muḥammad ﷺ grew into a strong, healthy, eloquent young child, and was returned to his mother at the age of four.

When he was six, his mother Āminah passed away and he was consequently taken into the care of his grandfather, ‘Abdul Muṭṭalib, who loved him dearly and recognised the potential in him. However, in a matter of approximately two years, he also passed away.

His paternal uncle, Abū Ṭālib, now took Muḥammad ﷺ into his care. He showed great love, affection and support towards his nephew, raising him as his own son, if not more. It was under the guidance of his uncle that he matured into a man, working as a successful businessman and shepherd.

As he grew older, Muḥammad ﷺ became popular among his people for his salient characteristics. His honesty and trustworthiness was unparalleled, as was his cool temperament, dealings and relations with the people. He would always look out for and help the weak; support the poor; actively campaign for matters of truth and justice, and enjoin ties of kinship.

He married a widow, Khadījah رضي الله عنها at the age of 25, with whom he had six children-two sons and four daughters. His sons passed away during their infancy, while the four daughters lived to marry.

When Muḥammad ﷺ reached 40, he received revelation from Allāh through the angel Jibra’īl whilst in the cave of Ḥirā. This meant that he was now a prophet. Shell-shocked at the responsibility placed upon him, he rushed home to his wife Khadījah رضي الله عنها, who consoled him and offered her unreserved support.

The message in the initial pieces of revelation was clear: recognise your Maker; the Being that created you, who is One. This message was conveyed by the Prophet Muḥammad ﷺ to those close to him, and many of them embraced this message. Among the very first of the believers were his wife, and his dear friend Abu Bakr رضي الله عنه.

During this period, the Arabs did not believe in a sole deity; instead they worshipped numerous idols. This tradition had continued on from their ancestors and so the message of One God was a concept they were evidently hostile to and apprehensive about. When the Prophet ﷺ preached openly, the people of Makkah turned against him and everyone who had accepted his message. They took to torturing the weak, trying to intimidate them into renouncing their new faith. They tried to buy out the Prophet ﷺ, appease him, and even assassinate his noble character. However, those who embraced the faith were unwavering in their belief and stood firm, with many losing their lives in the process. The Prophet ﷺ wasn’t one to be ever tempted by worldly luxuries, and his exemplary character shone through all the dirt they tried to taint it with.

Eventually, when they saw no escape except through assassinating him, the Prophet ﷺ was instructed by Allāh to migrate, and Yathrib (later to be known as Al-Madīnah) was chosen as the destination. The resident tribes of the Aws and the Khazraj, collectively known as the Anṣār, accepted Islām and welcomingly hosted the Prophet ﷺ as well as their Muslim brethren who had migrated. Thus Al-Madīnah became the bedrock from where Islām developed and flourished.

It was after the migration that a Muslim community formed and developed. From this point, revelation also guided towards everything required to form an ideal community that was based on Islāmic values; where consideration for others was the motto, and justice was upheld.

However, the people of Makkah did not let the Prophet ﷺ and the Muslims rest even here, hundreds of miles away. Thus, battles ensued as a result of the Makkans attacking and at times allying with neighbouring tribes that held hostilities with the Muslims in Al-Madīnah.

In the sixth year after migration, which was the nineteenth year after prophethood, the Muslims and the Makkans signed an historic treaty at Al-Ḥudaybīyyah. In it they agreed upon a ceasefire for ten years and opened up trade routes between the two places. However, in the eighth year after migration, the Makkans broke the treaty by attacking one of the tribes allied to the Muslims.

Having been forced out of their homeland eight years ago, along with having left behind loved ones and wealth that was consequently usurped by the Makkans, the Muslims always longed to revisit and liberate Makkah. This was now their cue, and the Prophet ﷺ marched onto Makkah with approximately 10,000 Companions. The Makkans were going through a period of difficulty and were unable to counter the Muslims. Makkah was therefore liberated with minimal bloodshed. The Prophet ﷺ, after entering it victorious and in total dominance, addressed the Makkans, knowing full well the crimes they had committed against himself and the Muslims. He asked, ‘O the assembly of Quraysh! What do you think I am going to do with you?’

Knowing the excellent character of Muḥammad ﷺ, they replied, ‘[You are] an honourable brother, son of an honourable brother…’ imploring him and confident in being shown mercy. In total embodiment of his exemplary and noble character, he said, ‘I say to you just as Yūsuf (Joseph) said to his brothers, ‘There is no blame on you today’, go, for you are all free!’

After this climax, the Prophet ﷺ lived on for approximately two more years, passing away in Al-Madīnah on a Monday after a period of illness. With his demise, humanity bid farewell to the concept of prophethood, but the rise of a religion that was destined to be its companion until the end of times.

‘You Must Be a Millionaire By Now Anyway!’

بسم الله الرحمن الرحيم

I briefly met one of my former students today, and he began by asking about my car.
It’s funny how the student-teacher relationship evolves into mutual friendship outside the class setting, yet amazing in a way too. It’s got quite a lot to do with the way the teacher treats his/her students in the classroom.

Anyway, during the course of our brief conversation, he jokingly asked, ‘Why didn’t you get a Lambo instead?!’ To which I retorted, ‘Yeah, if you’d have been willing to pay for it!’
He then went on to ask me the approximate price of a Lamborghini (which he genuinely had no clue of), and so was shocked when I told him. The light-hearted conversation continued, and it became apparent to me that he was slightly out of touch with financial matters in general life. He said (pretty seriously), ‘Being a teacher, you must be a millionaire by now anyway.’

At this point we had reached the Masjid, and Ṣalāh had commenced, so the conversation naturally ended. However, his last sentence struck me. Although it was said out of pure innocence and naivety, it was a true reality check.

Being a teacher of Islamic studies is no insignificant occupation. Granted, the pay may not be enough for me to be able to afford a Lamborghini even if I saved up a lifetime for it, but the benefit I could potentially gain in the Hereafter due to it is immense. Imagine, for every single thing I teach the students and which they then implement in their lives, I’ll get a share of the reward. This is due to the ḥadīth of the Prophet ﷺ wherein he said, “One who leads a person to goodness, will receive the same reward as the doer.”[1] Not to mention their knowledge of Dīn which will help them over the course of their lives, and will ultimately lead them to Jannah.

Added onto that is the statement of the Prophet ﷺ: ‘That a single person is guided due to you is better for you than red camels.’[2] – Red camels were the best means of transport at the time; one of the most valuable commodities (that’s my Lambo right there!), and his ﷺ statement: ‘Indeed Allāh, His Angels, the inhabitants of the Heavens and the Earth, to the ants in their nests and the fish, pray for the person teaching people goodness.’[3]
And as if that wasn’t enough, the Prophet ﷺ also said, “The best amongst you are the ones who learn the Qur’ān and teach it.”[4]

I don’t need a Lamborghini anymore. I mean, I’d love to own one no doubt, but I don’t need it to gain respect or success in this world or the Hereafter. Alḥamdulillāh, Allāh has blessed me with the avenues to achieve success and put me on that path. I pray He grant me that success, and everyone else too. Āmīn20150520_145411

[1] Abū Dāwūd #5129 and At-Tirmidhī #2670

رواه أبو داود في سننه: كتاب الأدب: أبواب النوم: باب في الدَّالِّ على الخَير كفاعِلِه:

حدَّثنا محمدُ بنُ كثيرٍ، أخبرنا سفيانُ، عن الأعمشِ، عن أبي عمرو الشيبانيِّ عن أبي مسعودٍ الأنصارىِّ، قال: جاءَ رجُلٌ إلى النبي -صلى الله عليه وسلم-، فقال: يا رسولَ الله ِ، إني أُبدِعَ بي فاحمِلْنِي، قال: “لا أجدُ ما أحمِلُكَ عليهِ، ولكنِ ائتِ فُلاناً، فلعلَّه أن يحمِلَكَ” فأتاه، فحمَلَه، فأتى رسولَ الله -صلى الله عليه وسلم -، فأخبرَه، فقال رسولُ الله -صلى الله عليه وسلم-: “مَنْ دلَّ على خَيْرٍ فلهُ مِثلُ أجرِ فَاعِلِه”

ورواه الترمذي أيضاً في جامعه: أبواب العلم: بَابُ مَا جَاءَ الدَّالُّ عَلَى الخَيْرِ كَفَاعِلِهِ: قال: حَدَّثَنَا نَصْرُ بْنُ عَبْدِ الرَّحْمَنِ الكُوفِيُّ قَالَ: حَدَّثَنَا أَحْمَدُ بْنُ بَشِيرٍ، عَنْ شَبِيبِ بْنِ بِشْرٍ، عَنْ أَنَسِ بْنِ مَالِكٍ، قَالَ: أَتَى النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ رَجُلٌ يَسْتَحْمِلُهُ، فَلَمْ يَجِدْ عِنْدَهُ مَا يَحْمِلُهُ فَدَلَّهُ عَلَى آخَرَ فَحَمَلَهُ، فَأَتَى النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَأَخْبَرَهُ فَقَالَ: «إِنَّ الدَّالَّ عَلَى الخَيْرِ كَفَاعِلِهِ» وَفِي البَابِ عَنْ أَبِي مَسْعُودٍ البَدْرِيِّ، وَبُرَيْدَةَ: «هَذَا حَدِيثٌ غَرِيبٌ مِنْ هَذَا الوَجْهِ مِنْ حَدِيثِ أَنَسٍ عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ»

[2] Al-Bukhārī #3498

روى البخاري في صحيحه: كتاب الجهاد والسير: باب دعاء النبي صلى الله عليه وسلم الناس إلى الإسلام والنبوة، وأن لا يتخذ بعضهم بعضا أربابا من دون الله: قال: حدثنا عبد الله بن مسلمة القعنبي، حدثنا عبد العزيز بن أبي حازم، عن أبيه، عن سهل بن سعد رضي الله عنه، سمع النبي صلى الله عليه وسلم، يقول: يوم خيبر: «لأعطين الراية رجلا يفتح الله على يديه»، فقاموا يرجون لذلك أيهم يعطى، فغدوا وكلهم يرجو أن يعطى، فقال: «أين علي؟»، فقيل: يشتكي عينيه، فأمر، فدعي له، فبصق في عينيه، فبرأ مكانه حتى كأنه لم يكن به شيء، فقال: نقاتلهم حتى يكونوا مثلنا؟ فقال: «على رسلك، حتى تنزل بساحتهم، ثم ادعهم إلى الإسلام، وأخبرهم بما يجب عليهم، فوالله لأن يهدى بك رجل واحد خير لك من حمر النعم»

[3] At-Tirmidhī #2685

روى الترمذي في جامعه: أبواب العلم: باب ما جاء في فضل الفقه على العبادة: قال: حدثنا محمد بن عبد الأعلى الصنعاني، قال: حدثنا سلمة بن رجاء، قال: حدثنا الوليد بن جميل، قال: حدثنا القاسم أبو عبد الرحمن، عن أبي أمامة الباهلي، قال: ذكر لرسول الله صلى الله عليه وسلم رجلان أحدهما عابد والآخر عالم، فقال رسول الله صلى الله عليه وسلم: فضل العالم على العابد كفضلي على أدناكم. ثم قال رسول الله صلى الله عليه وسلم: إن الله وملائكته وأهل السموات والأرضين حتى النملة في جحرها وحتى الحوت ليصلون على معلم الناس الخير.

هذا حديث حسن صحيح غريب سمعت أبا عمار الحسين بن حريث الخزاعي، يقول: سمعت الفضيل بن عياض، يقول: عالم عامل معلم يدعى كبيرا في ملكوت السموات

[4] Al-Bukhārī #5027

روى البخاري في صحيحه: كتاب فضائل القرآن: باب خيركم من تعلم القرآن وعلمه: قال: حدثنا حجاج بن منهال، حدثنا شعبة، قال: أخبرني علقمة بن مرثد، سمعت سعد بن عبيدة، عن أبي عبد الرحمن السلمي، عن عثمان رضي الله عنه، عن النبي صلى الله عليه وسلم قال: «خيركم من تعلم القرآن وعلمه»، قال: وأقرأ أبو عبد الرحمن في إمرة عثمان، حتى كان الحجاج قال: وذاك الذي أقعدني مقعدي هذا

 

A Few Islamic Teachings Regarding ‘Īsā (Jesus) عليه السلام

  1. He was born miraculously without a father. (Sūrat Maryam)
  2. He was the slave and Messenger of Allāh, not His son. (4:171)
  3. He was not crucified nor killed, but was raised to the heavens by Allāh. (4:157)
  4. He would perform miracles by the Will of Allāh: giving life to the dead, curing the leper and the blind, among others. (5:110)
  5. He will descend before the Day of Judgement and live out the remainder of his life on Earth. (Al-Bukhārī)

Quranic Wonders: ‘You are the Independent and ‘Ḥamīd’’

Another amazing choice of wording I came across today was in the following āyah of Sūrat Luqmān:

وَلَقَدۡ ءَاتَيۡنَا لُقۡمَـٰنَ ٱلۡحِكۡمَةَ أَنِ ٱشۡكُرۡ لِلَّهِ‌ۚ وَمَن يَشۡكُرۡ فَإِنَّمَا يَشۡكُرُ لِنَفۡسِهِۦ ‌ۖ وَمَن كَفَرَ فَإِنَّ ٱللَّهَ غَنِىٌّ حَمِيدٌ (31:12)

Allāh narrates the wisdom of Luqmān, and in doing so states that whoever is grateful to Allāh benefits only himself, and as for the one who is ungrateful, Allāh is independent and ‘Ḥamīd’.

The word Ḥamīd is generally translated as ‘Worthy of Praise’, or ‘Praiseworthy’. Fellow students of the Arabic language will know that any word coming on the scale of ‘فَعِيْلٌ’ can portray the meaning of ‘فاعل’ or ‘مفعول’. Hence, the word حَمِيْدٌ can either mean حَامِدٌ – the One who praises, or مَحْمُودٌ – the Praiseworthy. Allāh however, is both, in that He praises His righteous servants, and those who do good in general, and He is also praised excessively by His creation.

In the āyah quoted above, Allāh mentions that as for those who are ungrateful to Him, Allāh is independent; He is not in need of their gratitude as their gratitude or ingratitude does not benefit Him in the slightest. He is Ḥamīd: deserving of all praise that the rest of the creation continue to praise Him with, yet He also acknowledges and praises those who praise Him and are grateful to Him. The attribute Ḥamīd here can express both meanings, and Allāh chose to praise Himself at this point in the āyah with this very attribute, which again expresses the brilliant choice of words used!

May Allāh grant us all the ability to show true gratitude to Him, and we seek His refuge from ingratitude.

Quranic Wonders: Meticulously Amazing Choice of Wording

The Qur’ān is a miracle in many ways. One of these ways is how each word, in each āyah, is so apt and unique in expressing its meaning.

One such example we came across today was the term ‘نَجَّيْنَاكُم’ in the āyah:

وَإِذۡ نَجَّيۡنَـٰكُم مِّنۡ ءَالِ فِرۡعَوۡنَ يَسُومُونَكُمۡ سُوٓءَ ٱلۡعَذَابِ يُذَبِّحُونَ أَبۡنَآءَكُمۡ وَيَسۡتَحۡيُونَ نِسَآءَكُمۡ ‌ۚ وَفِى ذَلِكُم بَلَآءٌ مِّن رَّبِّكُمۡ عَظِيمٌ

In this āyah, Allāh reminds the Banū Isrā’īl (Children of Israel) how He saved them from the tyranny of Fir‘awn (Pharaoh). The āyah is generally translated as: ‘And remember when we delivered you from the people of Fir‘awn…’. The term ‘نَجَّيْنَاكُم’ is translated as ‘we delivered you’, but its beauty is lost in translation to many readers.

The dictionary translation of ‘نَجّى’ is ‘to deliver, save, rescue, bring to safety’[1]. Imām Al-Qurṭubī writes that the word originated from ‘نَجْوَةٌ’ which means an elevated place, and therefore ‘نجّى’ was originally used as ‘to place someone/thing on an elevated place’. Thereafter, it developed into the meaning that is now the dictionary term, as placing someone or something on an elevated platform usually saves them from the dangers lurking below it figuratively.[2]

Let us now ponder over how Allāh saved the Banū Isrā’īl from Fir‘awn: Mūsā عليه السلام was instructed to strike his staff upon the water. Consequently, twelve paths appeared which each of the twelve tribes of the Banū Isrā’īl traversed[3] and were saved. Fir ‘awn and his people pursued the Banū Isrā’īl on the same paths, but when they reached the middle, Allāh drowned them. Going back to the term ‘نَجَّيْنَاكُم’, did not Allāh effectively place the Banū Isrā’īl on an elevated ground, while the Fir‘awn and his army drowned in the depths of the river, thus saving delivering them to safety?

Any word synonymous to ‘saving, rescuing, delivering’ could have been used to express that meaning, yet the term ‘نَجَّيْنَاكُم’ was used. Subḥānallāh!

May Allāh grant us the true understanding of His Words!

[1] Hans Wehr

[2] قال القرطبي: ومعنى “نجيناكم” ألقيناكم على نجوة من الأرض وهي ما ارتفع منها هذا هو الأصل ثم سمي كل فائز ناجيا. فالناجي من خرج من ضيق إلى سعة

[3] قال ابن كثير: وقال ابن عباس: صار البحر اثني عشر طريقا، لكل سبط طريق