Quranic Arabic Program - Description: Description: Description ...

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Quranic Arabic Program - Description: Description: Description ...

IntroductionDear Reader:Assalam o alaikum!Thanks for selecting 'Quranic Arabic Program' to learn the Arabic Language. We will take you through aseries of lessons. At the end, you will be able to understand the Arabic Language Insha Allah. This programcontains an easy approach to learn the Arabic Language. This program covers the language of IslamicLiterature but it is name the 'Quranic Arabic Program' because the Quran resides at the central position inthis program.People learn Arabic Language due to two reasons: To understand the Quran, the Hadith and classic ArabicLiterature; or to speak and write in the modern Arabic to communicate with Arabs. This course is targetedtowards the former objective. Although people with the second objectives can also get benefit of thisprogram.Due to its systematic nature, Arabic is one of the easiest languages of the world. It has well-defined rules anda developed language structure. If you are familiar with these rules, you can learn this language in a fewweeks.To understand the Quran and the Hadith, it is essential to learn the Arabic Language used in the Quran, theHadith and the Islamic literature. We will focus on its linguistics, philology and figurative speech.Study MethodologyStudy Methodology is very simple. Study one lesson daily. Solve all the exercises provided under 'TestYourself'. Do not read the answers before attempting the questions. Once you solve the exercises, compareyour answers with the answers provided to you. In a few weeks, you will find that your Arabic Languageskills are improving.The BoxesFollowing boxes are provided to you for your ready reference. They contain very important information foryou.Build Your PersonalityObjective of our course is not onlyteaching the Quranic Arabic. We are alsoconcerned about transforming ourpersonalities according to Quranicteachings. This box will provide you thetips for Personality Development.Rule of the DayGrammar and language rules will beprovided in this box.Do you know?Facts about the Arabs, their Language,Islamic literature and history will beprovided in this box.Face the Challenge!This box will challenge you which will helpyou in developing your language skillsWorth ReadingLinks to good articles will be provided in thisbox.Quranic Arabic Program4Module AR03


IntroductionThe Program is organized as follows:• Level 0: The objective of this level is to enable you to read the Arabic script.• Level 1: The objective of this level is to enable you to understand the religious Arabic used in the routinelife.• Level 2: This level is designed to improve your language skills. You learn basic grammar and enhanceyour vocabulary. After completing this level, you become able to understand 30-40% of the Islamicliterature in Arabic by using a dictionary.• Level 3: This level enhances your skills further. You read advanced concepts of grammar. Yourvocabulary becomes vast. After completing this level, you become able to understand 75-80% of theIslamic literature in Arabic by using a dictionary.• Level 4: You complete your studies of Arabic Grammar at this level. At completion of this level, youbecome able to read 100% of the Islamic literature in Arabic by using a dictionary.• Level 5: This is the last level of this program. You study the advanced concepts of 'Arabic Eloquence' atthis level. At the end of this level, you become able to appreciate the fine rhetorical concepts in theArabic language. It enables you to understand the Islamic literature in Arabic without consulting adictionary frequently.Level 1 – 5 are also divided into two streams. 'A' series deal with the rules of Arabic Grammar & Eloquence.Enough exercises are provided to you to learn the Grammar & Eloquence rules.The objective of 'B' Series is to build your vocabulary. Passages from the Quran, the Hadith and selectedwritings of Arab scholars are provided to you. You have to learn the words and styles and then translate thepassages into English. You need not to cram these words. The lessons and the exercises are designed in away that you will automatically learn the grammar rules, words and Arabic styles. At this level, we shall notprovide you the answers for the B Series.This program is not designed to teach you day-to-day conversation in the Arabic language. This program isalso not designed to teach you how to write in Arabic language. But this program will help you in achievingthese two objectives. You need an Arabic speaking environment as well as a teacher to achieve these twoobjectives. Nevertheless, the program is basically designed to teach you comprehension in the Arabiclanguage.Ask Your QuestionsIf you are facing difficulty in any lesson, feel free to ask your questions. Send an email atmubashirnazir100@gmail.com. Feel free to share your views and valuable comments. Scholars of Arabiclanguage are strongly requested to please identify any mistakes in this book. Any constructive criticism willbe highly welcomed.Important NoteThis book is the beta version of this program. Quality review is in progress.Certain spelling, grammar or language mistakes are possible in this book.Quranic Arabic Program5Module AR03


IntroductionSet-up Your ResourcesEnable the Arabic Language in your computer. Follow these steps:For Windows Vista Users• Open 'Regional and Language Options' from Control Panel• Press 'Keyboards and Languages' tab.• Press 'Change keyboards…' button• Press 'Add' button• Select 'Input Language: 'Arabic'For Windows XP Users• Open 'Regional and Language Options' from Control Panel• Choose Language tab.• Check the 'Install files for Complex Script and right-to-left languages (Including Thai)'.• Press Apply to proceed• Press Details button.• Press Add button.• Select the 'Arabic (Saudi Arabia)' in Input Language drop down list.• Select the default 'Arabic (102)' keyboard.• Press 'OK' and then 'Apply'.The system may ask you to provide Windows CD during this process.Warning: If you are using an unlicensed version of Windows, it may corrupt.Download the following resources from this link to continue this program:http://www.mubashirnazir.org/Courses/Arabic/Level01/AR000-01-Contents-E.htm• The Holy Quran• Arabic Font• A Dictionary: Download the Sakhr Arabic-English Dictionary and install it in your computer. Afterthat, do the following steps:• Open 'Regional and Language Options' from Control Panel• In Regional Options change the standard format to Arabic (Saudi Arabia), and the location to beSaudi Arabia• Press the 'Advanced' card (The third card up) and then change the language to Arabic (SaudiArabia), then ok and restart your computer.• Check that Sakhr Dictionary is working.• Go back to the Regional Settings and change the settings to your normal settings.Quranic Arabic Program6Module AR03


Lesson 1B: The Last Part of the Quranالغاشيةبِسْ‏ ‏ِم ا ‏ِالله الرَحْمَ‏ ‏ِن الْرحِ‏ يِْم88- سورةهَلْ‏ أَتَا ‏َك حَدِي ‏ُث الْغَاشِ‏ يَِة.....‏ وُجُوهٌ‏ يَوْمَئِ‏ ‏ٍذ خَاشِ‏ عَةٌ.....‏ عَامِلَةٌ‏ نَاصِبَةٌ.....‏ تَصْلَى نَاراً‏ حَامِيَةً.....‏ تُسْقَى مِ‏ ‏ْن عَيْ‏ ‏ٍن آنِيٍَة.....‏ لَيْس لَهُ‏ ‏ْم طَعَاٌمإِلا مِ‏ ‏ْن ضَرِي ‏ٍع.....‏ لا يُسْمِ‏ ‏ُن وَلا يُغْنِي مِ‏ ‏ْن جُوٍع.....‏ وُجُوهٌ‏ يَوْمَئِ‏ ‏ٍذ نَاعِمَةٌ.....‏ لِسَعْيِهَا رَاضِيَةٌ.....‏ فِي جَن‏ٍة عَالِيٍَة.....‏ لا تَسْمَ‏ ‏ُع فِيهَالاغِيَةً.....‏ فِيهَا عَيْ‏ ‏ٌن جَارِيَةٌ.....‏ فِيهَا سُرٌُر مَرْفُوعَةٌ.....‏ وَأَكْوَابٌ‏ مَوْضُوعَةٌ.....‏ وَنَمَارِقُ‏ مَصْفُوفَةٌ.....‏ وَزَرَابِي مَبْثُوثَةٌ.....‏َأَفَلا يَنْظُرُو ‏َن إِلَى الإِبِِلكَيْ‏ ‏َف خُلِقَ‏ ‏ْت.....‏ وَإِلَى السمَاِءكَيْ‏ ‏َف رُفِعَ‏ ‏ْت.....‏ وَإِلَى الْجِ‏ بَاِلكَيْ‏ ‏َف نُصِبَ‏ ‏ْت.....‏ وَإِلَى الأَرْ‏ ‏ِضكَيْ‏ ‏َف سُطِحَ‏ ‏ْت.....‏فَذَكرْ‏ إِنمَا أَنْ‏ ‏َت مُذَك‏ٌر.....‏ لَسْتَ‏ عَلَيْهِ‏ ‏ْم بِمُسَيْطِ‏ ‏ٍر.....‏ إِلا مَ‏ ‏ْن تَوَل ى وَكَفََر.....‏ فَيُعَذبُهُ‏ اللهُ‏ الْعَذَا ‏َب الأَكْبََر.....‏ إِن إِلَيْنَا إِيَابَهُ‏ ‏ْم.....‏ ثُم إِ‏ نعَلَيْنَا حِ‏ سَابَهُ‏ ‏ْم.‏Has the news of the great calamity reached you [O Prophet!] which will over spread [the whole world]? Many a faceon that day will be downcast, worn out, exhausted. They will enter the blazing fire. They will be given to drink froma seething spring. Their only food will be thorny dry grass, which will neither nourish them nor satisfy their hunger.[On the other hand], many a face on that day will be radiant, pleased with their endeavors in a lofty garden. Theywill hear no absurd talk there. In it will be a running spring. In it there will be high thrones, and goblets set forth, andcarpets arranged, and cushions spread all over.[If they do not believe] , then do they not see the camels, How they have been made? And do they not behold thesky, How it has been raised high? And do they not look at the mountains, How they have been set firm? And do theynot see the earth, How it has been spread out.[If they do not believe in spite of this], then just go on reminding them [O Prophet!]. Your duty is only to remindthem; you are not to force them. [Those who take heed will definitely believe in it]. As for those who turn away andreject [it], Allah will inflict on them that great punishment [the punishment of Hell]. Indeed, then to Us will theyreturn. Then it is upon Us to call them to account.ExplanationWordExplanationWordExplanationWordSpread over carpetsالْغَاشِ‏ يَةِ‏جُوعٍ‏Hunger زَرَابِي مَبْثُوثَةٌ‏Over-shadowing,calamityShe-camelsخَاشِ‏ عَةٌ‏نَاعِمَةٌ‏Radiant الإِبِلِ‏FearingIt is raisedعَامِلَةٌ‏سَعْيِهَاTheir effort رُفِعَتْ‏Worn outMountainsنَاصِبَةٌ‏رَاضِيَةٌ‏Pleased, happy الْجِ‏ بَالِ‏ExhaustedIt is set firmedحَامِيَةً‏عَالِيَةٍ‏High نُصِبَتْ‏BlazingIt is spread outتُسْقَىلاغِيَةً‏Absurd, useless سُطِحَتْ‏They will be given todrinkOne who remindsعَيْنٍ‏ آنِيَةٍ‏جَارِيَةٌ‏Running مُذَكرٌ‏Boiling springOne who forces to dosomethingضَرِيعٍ‏سُرُرٌ‏ مَرْفُوعَةٌ‏Raised couches مُسَيْطِرٍ‏Thorny bitter foodHe turns awayلا يُسْمِنُ‏أَكْوَابٌ‏ مَوْضُوعَةٌ‏Drinking glass placed تَوَلىIt will not givenourishmentTheir returning placeلا يُغْنِينَمَارِقُ‏ مَصْفُوفَةٌ‏Arranged cushions إِيَابَهُمْ‏It will not satisfyQuranic Arabic Program11Module AR03


Lesson 1B: The Last Part of the Quranالشمسبِسْ‏ ‏ِم ا ‏ِالله الرَحْمَ‏ ‏ِن الْرحِ‏ يِْم91- سورةوَالشمْسِ‏ وَضُحَاهَا.....‏ وَالْقَمَرِ‏ إِذَا تَلاهَا.....‏ وَالنهَارِ‏ إِذَا جَلاهَا.....‏ وَالليْلِ‏ إِذَا يَغْشَاهَا.....‏ وَالسمَاءِ‏ وَمَا بَنَاهَا.....‏ وَالأَرْضِ‏ وَمَا طَحَاهَا.....‏ وَنَفْسٍ‏ وَمَاسَواهَا.....‏ فَأَلْهَمَهَا فُجُورَهَا وَتَقْوَاهَا.....‏ قَدْ‏ أَفْلَ‏ ‏َح مَ‏ ‏ْن زَكاهَا.....‏ وَقَدْ‏ خَا ‏َب مَ‏ ‏ْن دَساهَا.....‏كَذبَتْ‏ ثَمُودُ‏ بِطَغْوَاهَا.....‏ إِذْ‏ انْبَعَ‏ ‏َث أَشْقَاهَا.....‏ فَقَالَ‏ لَهُ‏ ‏ْم رَسُوُل الل‏ِه نَاقَةَ‏ الل‏ِه وَسُقْيَاهَا.....‏ فَكَذبُوهُ‏ فَعَقَرُوهَا فَدَمْدَ‏ ‏َم عَلَيْهِ‏ ‏ْم رَبهُ‏ ‏ْم بِذَنْبِهِ‏ ‏ْم فَسَواهَا.....‏ وَلايَخَافُ‏ عُقْبَاهَا.‏The sun bears witness and its ascent and the moon when it follows it, and the day when it [the sun] illuminates it,and the night when it enshrouds it, and the sky and its [wondrous] make, and the earth and its [wide] expanse [that ifthis world exists, the next world also does.] And the soul bears witness and the perfection given to it. Then inspiredit with its evil and its good that he succeeded who purified it and he failed who corrupted it.The Thamud denied [their Prophet] in their rebellious pride when their most wretched person rose against him. TheProphet of Allah then warned them of the she-camel of Allah and her turn [to drink]. But they rejected him and cutits legs; so because of this crime, their Lord let lose His scourge upon them and razed their city to the ground. AndHe had no fear of its consequences.الليلبِسْ‏ ‏ِم ا ‏ِالله الرَحْمَ‏ ‏ِن الْرحِ‏ يِْم92- سورةوَالليْلِ‏ إِذَا يَغْشَى.....‏ وَالنهَارِ‏ إِذَا تَجَلى.....‏ وَمَا خَلَ‏ ‏َق الذكََر وَالأُنْثَى.....‏ إِن سَعْيَكُ‏ ‏ْم لَشَتى.....‏ فَأَما مَ‏ ‏ْن أَعْطَى وَاتقَى.....‏ وَصَدقَ‏ بِالْحُسْنَى.....‏ فَسَنُيَسرُهُ‏لِلْيُسْرَى.....‏The night when it darkens bears witness and the day when it brightens and the creation of the male and the femalespecies also [that if this world exists, the next world also does and] whatever you do [in this world] shall necessarilyhave different results in the next. So, he who gave in the way of Allah and was God-fearing and believed in the goodoutcome [in the Hereafter], We shall, indeed, take him to [a fate] of delight.ExplanationWordExplanationWordExplanationWordHe smashedضُحَاهَازَكاهَاHe purified it دَمْدَمَ‏Its brightnessIts consequences, itsaftermathتَلاهَاخَابَ‏He failed عُقْبَاهَاIt follows itIt brightens, itilluminatesالنهَارِ‏دَساهَاHe corrupted it تَجَلىDayYour effortsجَلاهَاكَذبَتْ‏She (they) denied سَعْيَكُمْ‏It (the sun) illuminates itVarious, differentيَغْشَاهَاطَغْوَاهَاشَتىTransgression, rebelliousprideIt (darkness) covers itHe gave (for Allah’ssake)بَنَاهَاانْبَعَثَ‏He rose, he came forward أَعْطَىIts construction, its makeHe testifiedطَحَاهَاأَشْقَاهَاصَدقَ‏Their most wretchedpersonIts expanse, its wide spreadareaGood (outcome ofHereafter)سَواهَانَاقَةَ‏ اللهِ‏Allah’s she-camel الْحُسْنَىHe perfected it, He leveledit to groundWe shall soon make iteasyأَلْهَمَهَاسُقْيَاهَاIts turn to drink سَنُيَسرُهُ‏He inspired itThey cut its legsفُجُورَهَاIts evil عَقَرُوهَاQuranic Arabic Program14Module AR03


Lesson 1B: The Last Part of the Quranالبَينَةبِسْ‏ ‏ِم ا ‏ِالله الرَحْمَ‏ ‏ِن الْرحِ‏ يِْم98- سورةلَمْ‏ يَكُ‏ ‏ْن الذِي ‏َن كَفَرُوا مِ‏ ‏ْن أَهْ‏ ‏ِل الْكِتَا ‏ِب وَالْمُشْرِكِي ‏َن مُنفَكي ‏َن حَتى تَأْتِيَهُ‏ ‏ْم الْبَينَةُ.....‏ رَسُولٌ‏ مِ‏ ‏ْن الل‏ِه يَتْلُوا صُحُفاً‏ مُطَهرَةً.....‏ فِيهَا كُتُ‏ ‏ٌبقَيمَةٌ.....‏ وَمَا تَفَر ‏َق الذِي ‏َن أُوتُوا الْكِتَا ‏َب إِلا مِ‏ ‏ْن بَعْ‏ ‏ِد مَا جَاءَتْهُ‏ ‏ْم الْبَينَةُ.....‏ وَمَا أُمِرُوا إِلا لِيَعْبُدُوا اللهَ‏ مُخْلِصِي ‏َن لَهُ‏ الدي ‏َن حُنَفَاءَ‏ وَيُقِيمُواالصلاةَ‏ وَيُؤْتُوا الزكَاةَ‏ وَذَلِ‏ ‏َك دِي ‏ُن الْقَيمَ‏ ‏ِة.....‏ إِن الذِي ‏َن كَفَرُوا مِ‏ ‏ْن أَهْ‏ ‏ِل الْكِتَا ‏ِب وَالْمُشْرِكِي ‏َن فِي نَاِر جَهَن ‏َم خَالِدِي ‏َن فِيهَا أُوْلَئِ‏ ‏َك هُ‏ ‏ْم شَ‎ر الْبَرِي‏ِةإِن الذِي ‏َن آمَنُوا وَعَمِلُوا الصالِحَا ‏ِت أُوْلَئِ‏ ‏َك هُ‏ ‏ْم خَيْ‏ ‏ُر الْبَرِي‏ِة.....‏ جَزَاؤُهُمْ‏ عِنْ‏ ‏َد رَبهِ‏ ‏ْم جَنا ‏ُت عَدْ‏ ‏ٍن تَجْرِي مِ‏ ‏ْن تَحْتِهَا الأَنْهَاُر خَالِدِي ‏َن فِيهَاأَبَداً‏ رَضِي اللهُ‏ عَنْهُ‏ ‏ْم وَرَضُوا عَنْهُ‏ ذَلِ‏ ‏َك لِمَ‏ ‏ْن خَشِ‏ ي رَبهُ.‏Those among the People of the Book and the Idolaters [of the Quraysh] who have denied [the Qur’ān] shall notdesist from their stubbornness until [according to their wish] there comes to them a clear sign -- that is a messengerfrom Allah [descending from the heavens] reciting purified pages in which [are written] clear directives [for them].The truth is that [those among them] who were given the Book [before] became divided only after such a clear signhad come to them. And [in this Book also] they had been directed to worship Allah, obeying Him exclusively withsincere devotion and to establish prayers and to pay zakat [and the truth is that] this is the religion of the UprightNation.Those among the People of the Book and the Idolaters [of the Quraysh] who [in this way] have denied [the Qur’ān]shall, indeed, forever dwell in the fire of Hell [because of this attitude]. They are the worst of creatures. [On theother hand], those who embraced faith and did righteous deeds, they, indeed, are the best of creatures. Their rewardwith Allah is the Gardens of Eden beneath which rivers flow. They will abide there forever. Allah is well pleasedwith them and they with Him. This is the reward for him who feared the Lord [without seeing Him].َالزلزلةبِسْ‏ ‏ِم ا ‏ِالله الرَحْمَ‏ ‏ِن الْرحِ‏ يِْمَ.....99- سورةإِذَا زُلْزِلَ‏ ‏ْت الأَرْ‏ ‏ُض زِلْزَالَهَا.....‏ وَأَخْرَجَتْ‏ الأَرْ‏ ‏ُض أَثْقَالَهَا.....‏ وَقَالَ‏ الإِنسَا ‏ُن مَا لَهَا.....‏ يَوْمَئِذٍ‏ تُحَد ‏ُث أَخْبَارَهَا.....‏ بِأَن رَب ‏َك أَوْحَىلَهَا.....يَوْمَئِذٍ‏ يَصْدُ‏ ‏ُر النا ‏ُس أَشْتَاتاً‏ لِيُرَوْا أَعْمَالَهُ‏ ‏ْم.....‏ فَمَنْ‏ يَعْمَ‏ ‏ْل مِثْقَا ‏َل ذَرةٍ‏ خَيْراً‏ يَرَه.....‏ وَمَنْ‏ يَعْمَ‏ ‏ْل مِثْقَا ‏َل ذَرةٍ‏ شَرّاً‏ يَرَه.‏[They should remember the Day] when the earth is shaken the way it should be shaken, and it casts forth its burdens.And man shall cry out: `what is the matter with her?' On that Day, she will narrate all her story at the intimation ofyour Lord. On that Day, men will issue forth alone so that their deeds can be shown to them Then whoever has donethe smallest bit of good he also shall see it, and whoever has done the smallest bit of evil, he also shall see it.Its weightsExplanationWhat happened to it?It will describe itsinformationHe revealedIt will be brought outScatteredSo that they see their deedsEqual to the weight of agrainHe will seeWordExplanationحنيف Devoted, plural ofWordHe was notExplanationWordلَمْ‏ يَكُنْ‏مُنفَكينَ‏حُنَفَاءَ‏شَر الْبَرِيةِ‏أَثْقَالَهَاThe worst of the creatures مَا لَهَاThe best of the creaturesOne who desistIt comes to themتَأْتِيَهُمْ‏الْبَينَةُ‏خَيْرُ‏ الْبَرِيةِ‏جَزَاؤُهُمْ‏عَدْنٍ‏تُحَدثُ‏ أَخْبَارَهَاTheir reward أَوْحَىEdenA clear evidenceThey reciteيَتْلُوامُطَهرَةً‏أَبَداً‏يَصْدُرُ‏For ever أَشْتَاتاً‏They are happy with HimPurifiedقَيمَةٌ‏ Established directivesرَضُوا عَنْهُ‏لِيُرَوْا أَعْمَالَهُمْ‏It was shakenتَفَرقَ‏ They divided into sectsمُخْلِصِينَ‏زُلْزِلَتْ‏زِلْزَالَهَامِثْقَالَ‏ ذَرةٍ‏Its shaking يَرَهSincereQuranic Arabic Program18Module AR03


Lesson 1B: The Last Part of the Quranالعادياتبِسْ‏ ‏ِم ا ‏ِالله الرَحْمَ‏ ‏ِن الْرحِ‏ يِْم100- سورةوَالْعَادِيَاتِ‏ ضَبْحاً.....‏ فَالْمُورِيَاتِ‏ قَدْحاً.....‏ فَالْمُغِيرَاتِ‏ صُبْحاً.....‏ فَأَثَرْنَ‏ بِِه نَقْعاً.....‏ فَوَسَطْنَ‏ بِِه جَمْعاً.....‏ إِن الإِنسَا ‏َن لِرَب‏ِه لَكَنُودٌ.....‏وَإِنهُ‏ عَلَى ذَلِ‏ ‏َك لَشَهِي ‏ٌد.....‏ وَإِنهُ‏ لِحُ‏ ب الْخَيِْر لَشَدِي ‏ٌد.....‏أَفَلا يَعْلَ‏ ‏ُم إِذَا بُعْثَِر مَا فِي الْقُبُوِر.....‏ وَحُصلَ‏ مَا فِي الصدُوِر.....‏ إِن رَبهُ‏ ‏ْم بِهِ‏ ‏ْم يَوْمَئِ‏ ‏ٍذ لَخَبِيٌر.‏Gasping galloping horses, then striking fire with their hooves, then raiding at dawn, then blazing a trail of dust in itand penetrating with it into a throng -- they bear witness that [this] man [living in the peaceful surroundings of theBaytullah] is very ungrateful to his Lord. And to this attitude, he himself is a witness. And mad is he in the love ofwealth.Is he not aware of the time when graves are laid open and whatever is in the hearts is taken out. Indeed, on that Day,your Lord shall be well aware [of all their deeds].القارعةبِسْ‏ ‏ِم ا ‏ِالله الرَحْمَ‏ ‏ِن الْرحِ‏ يِْم101- سورةالْقَارِعَةُ.....‏ مَا الْقَارِعَةُ.....‏ وَمَا أَدْرَا ‏َك مَا الْقَارِعَةُ.....‏ يَوْمَ‏ يَكُو ‏ُن النا ‏ُسكَالْفَرَا ‏ِش الْمَبْثُو ‏ِث.....‏ وَتَكُونُ‏ الْجِ‏ بَا ‏ُلكَالْعِهْ‏ ‏ِن الْمَنفُو ‏ِش.....‏فَأَما مَ‏ ‏ْن ثَقُلَ‏ ‏ْت مَوَازِينُهُ.....‏ فَهُوَ‏ فِي عِيشَ‏ ‏ٍة رَاضِيٍَة.....‏وَأَما مَ‏ ‏ْن خَف ‏ْت مَوَازِينُهُ.....‏ فَأُمهُ‏ هَاوِيَةٌ.....‏ وَمَا أَدْرَا ‏َك مَا هِيَهْ.....‏ نَارٌ‏ حَامِيَةٌ.‏That Pounding One! What is that Pounding One?! What do you imagine what the Pounding One is? On that Day,people shall be like moths scattered about and mountains like carded wool. Then whose scales are heavy shall dwellin bliss and whose scales are light, the abyss shall be his abode. and what do you understand that is!? Blazing Fire.Face the Challenge! Identify the verbs with past, present and future tense in this lesson.ExplanationScattered mothsCarded colorful woolHis scale was heavyA life with happinessHis scale was lightHis dwelling placeA deep placeWordExplanationThey reach at themiddleCollectivelyUngrateful, thanklessIt will be opened,disarrangedقبر Graves, plural ofWordExplanationFast moving horsesSnorting, gaspingStriking fireFrom their hoovesRaidingAt morning (dawn)They leaveWordالْعَادِيَاتِ‏ضَبْحاً‏الْمُورِيَاتِ‏قَدْحاً‏الْمُغِيرَاتِ‏صُبْحاً‏أَثَرْنَ‏ بِهِ‏وَسَطْنَ‏ بِهِ‏جَمْعاً‏كَنُودٌ‏بُعْثِرَ‏الْقُبُورِ‏حُصلَ‏الصدُورِ‏الْفَرَاشِ‏ الْمَبْثُو ‏ِثالْعِهْنِ‏ الْمَنفُو ‏ِشثَقُلَتْ‏ مَوَازِينُهُ‏عِيشَةٍ‏ رَاضِيٍَةخَف ‏ْت مَوَازِينُهُ‏أُمهُ‏هَاوِيَةٌ‏It will be collectedصدر Chests, plural ofBlazingنَقْعاً‏الْقَارِعَةُ‏The Big Explosion حَامِيَةٌ‏A trail of dustQuranic Arabic Program19Module AR03


Lesson 1B: The Last Part of the Quranالتكاثربِسْ‏ ‏ِم ا ‏ِالله الرَحْمَ‏ ‏ِن الْرحِ‏ يِْم102- سورةأَلْهَاكُمْ‏ التكَاثُُر حَتى زُرْتُ‏ ‏ْم الْمَقَابَِر.....‏ كَلا سَوْ‏ ‏َف تَعْلَمُو ‏َن ثُم كَلا سَوْ‏ ‏َف تَعْلَمُو ‏َن .....الْجَحِ‏ يمَ‏ ثُم لَتَرَوْنَهَا عَيْ‏ ‏َن الْيَقِي ‏ِن ثُم لَتُسْأَلُ‏ ن يَوْمَئِ‏ ‏ٍذ عَ‏ ‏ْن النعِيِم.‏كَلا لَْو تَعْلَمُو ‏َن عِلْ‏ ‏َم الْيَقِي ‏ِن.....‏ لَتَرَوْنَ‏.....The greed for abundance has distracted you until you reached the graves. [O people! this is nothing] Nothing indeed!You shall soon come to know! Again [listen! this is nothing] Nothing indeed! You shall soon come to know![No! never would you have been distracted by it] Never indeed! if you knew definitely that you would surely see thefire of Hell, then [knew that] you would observe it by your very eyes, then [knew that] you would be questionedabout all these favours on that Day...........العصربِسْ‏ ‏ِم ا ‏ِالله الرَحْمَ‏ ‏ِن الْرحِ‏ يِْم.....103- سورةوَالْعَصْرِ.....‏ إِنالإِنسَا ‏َن لَفِي خُسْ‏ ‏ٍر.....‏ إِلا الذِي ‏َن آمَنُوا وَعَمِلُوا الصالِحَا ‏ِت وَتَوَاصَوْا بِالْحَ‏ ق وَتَوَاصَوْا بِالصبِْر.‏Time bears witness that these people shall definitely be in a state of loss. Yes! except those who accepted faith anddid righteous deeds and exhorted one another to the truth and exhorted one another to remain steadfast on it.الهمزةبِسْ‏ ‏ِم ا ‏ِالله الرَحْمَ‏ ‏ِن الْرحِ‏ يِْم104- سورةوَيْلٌ‏ لِكُ‏ ل هُمَزَةٍ‏ لُمَزٍَة.....‏ الذِي جَمَ‏ ‏َع مَالاً‏ وَعَددَهُ.....‏ يَحْسَبُ‏ أَ‏ ن مَالَهُ‏ أَخْلَدَهُ.....‏ كَلا لَيُنْبَذَ‏ ن فِي الْحُطَمَ‏ ‏ِة.....‏ وَمَا أَدْرَا ‏َك مَاالْحُطَمَةُ.....‏ نَارُ‏ الل‏ِه الْمُوقَدَةُ.....‏ التِي تَطلِ‏ ‏ُع عَلَى الأَفْئِدَةِ.....‏ إِنهَا عَلَيْهِ‏ ‏ْم مُوصَدَةٌ.....‏ فِي عَمَ‏ ‏ٍد مُمَددٍَة.‏Woe to every person [among them] who gestures [at you O Prophet!] and slanders [you]. He who amassed wealthand counted it over. He thinks that his wealth has rendered him immortal. By no means! he shall be flung into thatwhich crushes into pieces. And what do you imagine what that which crushes is? A fire kindled by Allah which willrise up to the hearts. Verily, these [rebellious people] will be enshrouded in it, fastened to columns very high.ExplanationIt renders him immortalHe will be thrownThe tool of crushingKindled, blazedIt will reachHeartsClosedPillar, columnLongWordBlessingsExplanationWordExplanationIt has killed youWordأَلْهَاكُمْ‏التكَاثُرُ‏النعِيمِ‏الْعَصْرِ‏أَخْلَدَهُ‏لَيُنْبَذَن TimeLossDesire for abundance ofwealthYou metزُرْتُمْ‏الْمَقَابِرَ‏خُسْرٍ‏تَوَاصَوْاالْحُطَمَةِ‏They advice each other الْمُوقَدَةُ‏Woeمَقْبَرَة Graves, plural ofFirm beliefعِلْمَ‏ الْيَقِينِ‏لَتَرَوْنَ‏وَيْلٌ‏هُمَزَةٍ‏تَطلِعُ‏Slanderer الأَفْئِدَةِ‏DefamerYou will definitely seeThe Hellالْجَحِ‏ يمَ‏لُمَزَةٍ‏مُوصَدَةٌ‏He gatheredFirm believe based onobservationعَيْنَ‏ الْيَقِينِ‏لَتُسْأَلُنجَمَعَ‏عَددَهُ‏عَمَدٍ‏He counted it مُمَددَةٍ‏You will be definitelymake accountableQuranic Arabic Program20Module AR03


Lesson 1B: The Last Part of the Quranالفيلبِسْ‏ ‏ِم ا ‏ِالله الرَحْمَ‏ ‏ِن الْرحِ‏ يِْم105- سورةأَلَمْ‏ تَرَى كَيْ‏ ‏َف فَعَ‏ ‏َل رَب ‏َك بِأَصْحَا ‏ِب الْفِي ‏ِل.....‏ أَلَمْ‏ يَجْعَ‏ ‏ْل كَيْدَهُ‏ ‏ْم فِي تَضْلِي ‏ٍل.....‏ وَأَرْسَلَ‏ عَلَيْهِ‏ ‏ْم طَيْراً‏ أَبَابِي ‏َل.....‏ تَرْمِيهِمْ‏ بِحِ‏ جَارَةٍ‏ مِ‏ ‏ْن‏ٍف مَأْكُوٍل.‏سِ‏ جيلٍ‏ ..... فَجَعَلَهُمْ‏ كَعَصْ‏Have you not seen how your Lord dealt with the people of the elephant? Did He not foil their treacherous scheme?And sent down against them swarms of birds? [Such that] they pelted them with stones of baked clay, and Herendered them as straw eaten away.106- سورة قريشبِسْ‏ ‏ِم ا ‏ِالله الرَحْمَ‏ ‏ِن الْرحِ‏ يِْم‏ٍفلإِيلافِ‏ قُرَيْ‏ ‏ٍش.....‏ إِيلافِهِمْ‏ رِحْلَةَ‏ الشتَاِء وَالصيْ‏ ‏ِف.....‏ فَلْيَعْبُدُوا رَ‏ ب هَذَا الْبَيْ‏ ‏ِت.....‏ الذِي أَطْعَمَهُ‏ ‏ْم مِ‏ ‏ْن جُوٍع وَآمَنَهُ‏ ‏ْم مِ‏ ‏ْن خَوْ‏On account of the association the Quraysh have -- the association [in the peaceful atmosphere of the Baytullah] theyhave with the winter and summer travels they should worship the Lord of this House who [in these barrenmountains] fed them in hunger and rendered them secure from fear.الماعونبِسْ‏ ‏ِم ا ‏ِالله الرَحْمَ‏ ‏ِن الْرحِ‏ يِْم107- سورة‏ُب بِالدي ‏ِن.....‏ فَذَلِكَ‏ الذِي يَدُع الْيَتِي ‏َم.....‏ وَلا يَحُ‏ ض عَلَى طَعَاِم الْمِسْكِي ‏ِن.....‏ فَوَيْلٌ‏ لِلْمُصَلي ‏َن.....‏ الذِينَ‏ هُ‏ ‏ْم عَ‏ ‏ْنأَرَأَيْتَ‏ الذِي يُكَذصَلاتِهِمْ‏ سَاهُو ‏َن.....‏ الذِينَ‏ هُ‏ ‏ْم يُرَاءُو ‏َن.....‏ وَيَمْنَعُونَ‏ الْمَاعُو ‏َن.‏Seest thou one who denies reward and punishment [O Prophet!]. He it is who shoves the orphan and urges not thefeeding of the poor. So woe be to these [priests of the Baitullaah] who pray being unmindful [to the essence] of theirprayers; who put up a pretentious display [of worship], and are not even prepared to lend ordinary items of commonuse to others.الكوثربِسْ‏ ‏ِم ا ‏ِالله الرَحْمَ‏ ‏ِن الْرحِ‏ يِْم108- سورةإِنا أَعْطَيْنَا ‏َك الْكَوْثََر.....‏ فَصَل لِرَب ‏َك وَانْحَ‏ ‏ْر.....‏ إِن شَانِئَ‏ ‏َك هَُو الأَبْتَ‏ ‏ُر.‏Upon thee [O Prophet!] have We bestowed this abundance of good [this House of Ours]. So pray ye only for yourAlmighty and offer ye sacrifice. Indeed, this enemy of yours will be rootless: none of his followers will remain.ExplanationThey show (for ostentation)They forbidOrdinary itemsWe provide youAbundance of goodPerform prayer!Sacrifice!Your enemyRootless One not having progeny or followersWordTravelingExplanationWordFellowExplanationWordأَصْحَابِ‏الْفِيلِ‏رِحْلَةَ‏الشتَاءِ‏يُرَاءُونَ‏Winter يَمْنَعُونَ‏SummerElephantTheir treacherous schemeكَيْدَهُمْ‏تَضْلِيلٍ‏الصيْفِ‏لْيَعْبُدُواالْمَاعُونَ‏They should worship أَعْطَيْنَاكَ‏He secured themFlopFlocks of birdsطَيْراً‏ أَبَابِيلَ‏تَرْمِيهِمْ‏سِ‏ جيلٍ‏آمَنَهُمْ‏يَدُعالْكَوْثَرَ‏صَل He shoves harshlyلا يَحُضHe does not urge انْحَرْ‏People performing prayersThey threw on themBaked clayEaten strawعَصْفٍ‏إِيلافِ‏مَأْكُوٍلالْمُصَلينَ‏سَاهُونَ‏شَانِئَكَ‏Unmindful الأَبْتَرُ‏Association, loveQuranic Arabic Program21Module AR03


Lesson 1B: The Last Part of the Quranالكافرونبِسْ‏ ‏ِم ا ‏ِالله الرَحْمَ‏ ‏ِن الْرحِ‏ يِْم109- سورةقُلْ‏ يَا أَيهَا الْكَافِرُو ‏َن.....‏ لا أَعْبُ‏ ‏ُد مَا تَعْبُدُو ‏َن.....‏ وَلا أَنْتُ‏ ‏ْم عَابِدُو ‏َن مَا أَعْبُ‏ ‏ُد.....‏ وَلا أَنَا عَابٌِد مَا عَبَدت ‏ْم.....‏ وَلا أَنْتُ‏ ‏ْم عَابِدُو ‏َن مَا أَعْبُ‏ ‏ُد.....‏لَكُمْ‏ دِينُكُ‏ ‏ْم وَلِي دِي ‏ِن.‏Declare ye [O Prophet!]: O Unbelievers! I shall worship not that which ye worship. Nor will ye ever worship [alone]that which I worship. Nor ever before this was I prepared to worship that which ye worshipped. Nor were you everprepared to worship that which I have been worshipping. [So, now] to you your religion and to me mine.النصربِسْ‏ ‏ِم ا ‏ِالله الرَحْمَ‏ ‏ِن الْرحِ‏ يِْمَ110- سورةإِذَا جَاءَ‏ نَصْ‏ ‏ُر الل‏ِه وَالْفَتْ‏ ‏ُح.....‏ وَرَأَيْتَ‏ النا ‏َس يَدْخُلُو ‏َن فِي دِي ‏ِن الل‏ِه أَفْوَاجاً.....‏ فَسَبحْ‏ بِحَمْ‏ ‏ِد رَب ‏َك وَاسْتَغْفِرْهُ‏ إِنهُكَا ‏َن تَواباً.‏When comes the help of God and that victory [which We have promised you O Prophet!] and you see men embracethe religion of God in multitudes, extol His glory while being thankful to Him and seek His forgiveness. For, indeed,He is ever disposed to mercy.أبِي لَهَ‏ ‏ٍببِسْ‏ ‏ِم ا ‏ِالله الرَحْمَ‏ ‏ِن الْرحِ‏ يِْم111- سورةُ‏تَبتْ‏ يَدَا أَبِي لَهَ‏ ‏ٍب وَتَ‏ ب.....‏ مَا أَغْنَى عَنْهُ‏ مَالُهُ‏ وَمَا كَسَ‏ ‏َب.....‏ سَيَصْلَى نَاراً‏ ذَا ‏َت لَهَ‏ ‏ٍب.....‏ وَامْرَأَتُهُ‏ حَمالَةَ‏ الْحَطَ‏ ‏ِب.....‏ فِي جِ‏ يدِهَا حَبْ‏ ‏ٌلمِنْ‏ مَسَ‏ ‏ٍد.‏The hands of Abu Lahab have been broken and he himself has perished. Neither did his wealth benefit him nor the[good] he earned. Soon shall this man [of glowing countenance] be put in a glowing Fire and [with him] his wifealso such that [in Hell] she will be carrying firewood on her back [for her own self]; [like a slave woman], there willbe a twisted rope round her neck.الإخلاصبِسْ‏ ‏ِم ا ‏ِالله الرَحْمَ‏ ‏ِن الْرحِ‏ يِْم112- سورةقُلْ‏ هَُو اللهُ‏ أَحَ‏ ‏ٌد.....‏ اللهُ‏ الصمَ‏ ‏ُد.....‏ لَمْ‏ يَلِ‏ ‏ْد وَلَ‏ ‏ْم يُولَ‏ ‏ْد.....‏ وَلَمْ‏ يَكُ‏ ‏ْن لَهُكُفُواً‏ أَحَ‏ ‏ٌد.‏Declare ye [O Prophet!]: that Allah is One and Alone; Allah is with everyone; He is neither father nor son; and thereis none like Him.ExplanationWordExplanationWordExplanationWordGlowing fire, flamesArmies, groups of people, pluralفوج ofالْكَافِرُونَ‏ Unbelieversأَفْوَاجاً‏لَهَبٍ‏CarrierFirewoodHer neckRopeTwistedAssociate, equivalentOne Who accepts repentanceIt was destroyedAbu Lahab, the main leader ofProphet’s opponentsHe destroyedI don’t worshipYou worshipWorshippersYou worshippedHe (it) cameVictoryلا أَعْبُدُ‏تَعْبُدُونَ‏عَابِدُونَ‏عَبَدتمْ‏جَاءَ‏الْفَتْحُ‏تَواباً‏تَبتْ‏أَبِي لَهَبٍ‏تَبكَسَبَ‏سَيَصْلَىحَمالَةَ‏الْحَطَبِ‏جِ‏ يدِهَاحَبْلٌ‏مَسَدٍ‏كُفُواً‏He earnedHe will soon reachQuranic Arabic Program22Module AR03


Lesson 1B: The Last Part of the Quranالفلقبِسْ‏ ‏ِم ا ‏ِالله الرَحْمَ‏ ‏ِن الْرحِ‏ يِْم113- سورةقُلْ‏ أَعُوذُ‏ بِرَ‏ ب الْفَلَِق.....‏ مِنْ‏ شَ‎ر مَا خَلَ‏ ‏َق.....‏ وَمِنْ‏ شَ‎ر غَاسِ‏ ‏ٍق إِذَا وَقَ‏ ‏َب.....‏ وَمِنْ‏ شَ‎ر النفاثَا ‏ِت فِي الْعُقَ‏ ‏ِد.....‏ وَمِنْ‏ شَ‎ر حَاسِ‏ ‏ٍد إِذَا حَسَ‏ ‏َد.‏Pray ye [O Prophet!]: I seek refuge with the Lord who breaks apart and brings forth everything; from the evil of allthat He has created and [especially] from the evil of darkness when it overspreads, and from the evil of those whoblow upon knots and from the evil of every envious creature when it envies.الناسبِسْ‏ ‏ِم ا ‏ِالله الرَحْمَ‏ ‏ِن الْرحِ‏ يِْم114- سورةقُلْ‏ أَعُوذُ‏ بِرَ‏ ب النا ‏ِس.....‏ مَلِكِ‏ النا ‏ِس.....‏ إِلَهِ‏ النا ‏ِس.....‏ مِنْ‏ شَ‎ر الْوَسْوَا ‏ِس الْخَنا ‏ِس.....‏ الذِي يُوَسْوِ‏ ‏ُس فِي صُدُوِر النا ‏ِس.....‏ مِنْ‏ الْجِ‏ ن‏ِةوَالناسِ‏Pray ye [O Prophet!]: I seek refuge with the Cherisher of mankind, the King of mankind, the God of mankind fromthe evil of the Prompter [of vice] who withdraws [after his prompting], who prompts evil suggestions in the hearts ofmen, [and is] from among the jinn and mankind.This translation is derived from that of Shehzad Saleem..Rule of the DayIn Arabic, most of the words have three rootletters. Additional letters are vowels are added tothem in order to make hundreds of words.Face the Challenge!Think about 20 Arabic words in yourvocabulary and identify their rootletters.Do you know?The Quran is the book whose thousands of commentarieshave been written. The Quranic Exegetes look at each wordand sentence of the Quran from different angles e.g.grammar, eloquence, vocabulary, text organization, legaldirectives, philosophical issues and link with Hadith.Rule of the DayThere is a built-in pronounin each verb. For each verb,there are 14 words torepresent the 14 pronounsmentioned in Level 1.ExplanationSecret enemy, the SatanHe promptsصدر Chest, plural ofJinn, a hidden creatureWordExplanationKnotsAn envious personHe enviesPrompterWordالْعُقَدِ‏حَاسِ‏ دٍ‏حَسَدَ‏الْوَسْوَاسِ‏الْخَناسِ‏يُوَسْوِسُ‏صُدُورِ‏الْجِ‏ نةِ‏ExplanationBreaking apart andbringing forthDarknessIt spreadsThose women whoblow upon, witchesWordالْفَلَقِ‏غَاسِ‏ قٍ‏وَقَبَ‏النفاثَاتِ‏Quranic Arabic Program23Module AR03


فعل و أقسامه و الأسْماء الْمُشتَقة Lesson 2A: The Verb, its Types and the Derived NounsCategoryعربِي MeaningعربِيCategoryMeaningقَالَ‏ He saidخَتَمَ‏يَذْهَبَ‏يُتْرَكَ‏خُلِقَ‏يَجْعَلُ‏أَمَرَ‏أُسْجُدْ‏يُقَالُ‏تَابِعٌ‏كَفَرَ‏لَبِثَ‏كَافِرٌ‏مَعبُودٌ‏يُعْبَدُ‏لا تَعْبُدْ‏قَائِلٌ‏فعل ماضي معلوممظْلُومٌ‏One who isoffendedHe sealedفعل ماضي معلومأَظْلَ‏ ‏ُمThe mostoffenderHe goes /will goفعل مضارع معلومشَاءَ‏يَكُو ‏ُنHe wantedHe is leftفعل مضارع مَجهولHe isHe wascreatedفعل ماضي مَجهولرَاضِيٌ‏HappyHe makesفعل مضارع معلومعَاصِيٌ‏مَشْهُوٌدSinnerHeinstructedفعل ماضي معلومOne that isobservedProstrate!فعل أمر معلومأَعْلَ‏ ‏ُمThe mostknowledgeableHe was saidفعل مضارع مجهولشَهِيٌدObserverFollowerاسْم فاعِلٌ‏نَذِيٌرThe ResultCompare the result. Each word carried three marks. If your score is below 80%, repeat the test.WarnerHe deniedفعل ماضي معلوملا تَتْرُ‏ ‏ْكDon’t leaveHeremainedفعل ماضي معلومأُعْبُ‏ ‏ْدWorship!Denierاسْم فاعِلٌ‏إِجْعَ‏ ‏ْلMakeOne who isworshippedاسْم مفعولمَأمُوٌنOne who isprotectedHe isworshippedفعل مضارع مجهوللا تَقُ‏ ‏ْلDon’t sayDon’tworshipفعل نهى معلومأَعْظَ‏ ‏ُمThe greatestOne whoاسْم فاعِلٌ‏ saysعَظِي ‏ٌمGreatاسْم مفعولاسْم تفضيلفعل ماضي معلومفعل مضارع معلوماسْم فاعِلٌ‏اسْم فاعِلٌ‏اسْم مفعولاسْم تفضيلاسْم صفتاسْم صفتفعل نهى معلومفعل أمر معلومفعل أمر معلوماسْم مفعولفعل نهى معلوماسْم تفضيلاسْم صفتQuranic Arabic Program24Module AR03


فعل و أقسامه و الأسْماء الْمُشتَقة Lesson 2A: The Verb, its Types and the Derived NounsCategoryMeaningCategoryعربِي MeaningعربِيOne who isobeyedSay!قُلْ‏مَنْظَرٌ‏مَشْهَدٌ‏تَارِكٌ‏فعل أمر معلوماسْم ظرفاسْم ظرفاسْم فاعلمَأمُوٌرأسْلَ‏ ‏ُمأكْرَ‏ ‏ُمكُ‏ ‏ْناسْم مفعولاسْم تفضيلاسْم تفضيلفعل أمر معلومThe mostpeacefulThe mostrespectfulBe!Place oflookingObservatoryOne who leavesDon’t be!مَخْلُوقٌ‏ Creatureاسْم مفعوللا تَكُ‏ ‏ْنفعل نهي معلومHe commits a sinMakerجَاعِلٌ‏آمِرٌ‏أَمِيْرٌ‏مِسْطَرٌ‏مَتْبُوعٌ‏اسْم فاعلاسْم فاعلاسْم صفتاسْم آلهاسْم مفعوليَعصِيمَحْفُو ‏ٌظعَلِي ‏ٌمأمِيْ‏ ‏ٌنيَشْهُ‏ ‏ُدفعل مضارع معلوماسْم مفعولاسْم صفتاسْم صفتفعل مضارع معلومOne that isprotectedKnowledgeableHonestHe observesInstructor,dictatorRulerTool to drawlinesOne who isfollowedHe helpsPlace ofمَعْبَدٌ‏ worshipاسْم ظرفيُنْصَُرفعل مضارع مَجهولHelp!The mostأَجْمَلُ‏ handsomeشَاهِدٌ‏اسْم تفضيلاسْم فاعلأُنْصُْركُتِ‏ ‏َبفعل أمر معلومIt was written فعل ماضي مَجهولObserverOne that iswrittenHe wasعُبِدَ‏ worshippedأَمَنَ‏مِفتَاحٌ‏مَقْتَلٌ‏عَاصِمٌ‏فعل ماضي مَجهولفعل ماضي معلوماسْم آلهاسْم ظرفاسْم فاعلمَكْتُو ‏ٌبكاتِ‏ ‏ٌبعَادِ‏ ‏ٌلمَفْتُوٌحيُكْتَ‏ ‏ُباسْم مفعولاسْم فاعلاسْم فاعلاسْم مفعولفعل مضارع مَجهولWriterOne who is justGreatIt was writtenHe gave peaceKeyPlace of warOne whoremains chasteQuranic Arabic Program25Module AR03


Lesson 2B: A Collection of HadithThe Result: Calculate your score. Each paragraph carries 10 mark. If your score is less than 80%, repeatthe exercise. The translation is provided for each paragraph. Text in parenthesis [ ] is the information notdescribe in the original Arabic text but its sense is understood.عن أبي هريرة رضي اللّه عنه قال:‏ سمعت رسول االله صلى االله عليه وسلم يقول:‏ ‏'إنّ‏ أوّل النا ‏ِس يُقضَى يَوَم القِيامَِة عَلَيِه رَجُ‏ ‏ًل استُشْهَدَ،‏فأُتِي به فَعَرفَهُ‏ نِعْمَهُ‏ فَعَرفَها،‏ قال:‏ ‏'فَمَا عمِلْ‏ ‏َت فِيهَا؟'‏ قال:‏ ‏'قَاتَلْتُ‏ فِي ‏َك حتى استَشْهَدْ‏ ‏ُت.'‏ قال:‏ ولكِن ‏َك قاتَلْ‏ ‏َت لأَ‏ ‏ْن يُقا ‏َل:‏‏َب على وَجهِ‏ ‏ِه حَتى أُلقِي فِي الناِر.‏جَرِيءٌ.‏ فقد قِي ‏َل.'‏ ثُمّ‏ أُمِ‏ ‏َر به فَسُحِ‏ورَجُلٌ‏ تَعَل ‏َم العِلْ‏ ‏َم وعَلمَهُ،‏ وقَرَأَ‏ القُرآنَ،‏ فأُتِي به فَعَرفَهُ‏ نِعْمَهُ‏ فَعرفها،‏ قال:‏ ‏'فما عملت فيها؟'‏ قال:‏ ‏'تعلّمتُ‏ العِلْ‏ ‏َم وعلّمْتُهُ،‏ وقَرَأ ‏ُتْ‏ فيك‏َب على وجهه حتّىالقرآنَ.'‏ قال:‏ ‏'كذبت،‏ ولكنّك تعلّم ‏َت العل ‏َم لِيُقا ‏ُل:‏ عَالِمٌ،‏ وقرأ ‏َت القرآ ‏َن ليقال:‏ هُو قارِ‏ ‏ٌئ.‏ فقَد قِي ‏َل.'‏ ثُمّ‏ أُمِ‏ ‏َر به فسُحِ‏أُلقِي فِي الناِر.‏‏'كَذبْتَ‏ ،ورجلٌ‏ وَس ‏َع االلهُ‏ عليه،‏ وأعْطَاهُ‏ مِ‏ ‏َن أصْنا ‏ِف الْمَاِل كُلهُ،‏ فأتِي به فعرّفه نعمه فعرفها،‏ ‏'فما عملت فيها؟'‏ قال:‏ ‏'ما تَرَكْ‏ ‏ُت مِ‏ ‏َن سَبِي ‏ٍل تُحِ‏ ب أنيُنفِقَ‏ فيها إلا أنفَقْ‏ ‏ُت فيها لَكَ‏ ؟ قال:‏ ولكنك فَعَلْ‏ ‏َت ليقا ‏ُل:‏ هو جَوادٌ،‏ فقد قيل.'‏ ثُمّ‏ أُمَِر به فسُحب على وجههِ،‏ ثُّم ألقِي فِيالنارِ.'‏ رواه مسلمَََ‏'كذبتَ‏ ،Narrated by Abu Huraira , he said: I listened Allah’s Prophet while he was saying: 'Surely the matter of a person whowas martyred will be decided at first in people. So he will be brought and [Allah] will inform him His blessings and he willrecognize them. He [Allah] will say, 'What good acts you did with these [blessings]?' He will say, 'I fought in Your way until Igot martyred.' He [Allah] will say, 'You are false, but you fought [with an objective] to be said, ‘he was brave’. So it is alreadysaid.' Then instructions will be issued about him and he will be dragged by his face until he will be thrown into the Hellfire.رضي اللّه عنهAnd a man who used to learn knowledge and then teach it and he used to recite the Quran. So he will be brought and [Allah]will inform him about His blessings so he will recognize them. He will ask, 'What good acts you did with these [blessings]?' Hewill say, 'I learned knowledge and taught it and recited the Quran.' He will say, 'You told a lie, but you learn the knowledge [inorder to get remarks and] it is said, ‘He is a scholar’ and you recited the Quran so that it is said, ‘He is a reciter’, so it is said.Then instructions will be issued about him and he will be dragged by his face until he will be thrown into the Hellfire.And a man whose Allah has extended His blessings and He has provided him with all kinds of wealth, he will be brought and[Allah] will inform him about His blessings and he will recognize them. 'So what you did with these?' He will say, 'I have notleft any way where You like to spend money.' He will say, 'You have told a lie, but you did so that it is called, ‘He is generous’,so it is said.' Then instructions will be issued about him, he will be dragged on his face then put into the Hellfire. Muslimreported it.ََExplanationWordExplanationWordExplanationWordReciterHe extended, He made it easyHe gaveVarious kindsI leftI spentGenerousHe was draggedHe was thrownI learnedI recitedI taughtYou learnedYou recitedHis matter is decidedHe got martyredHe knewI foughtI was martyredYou foughtBrave, courageousيُقضىاستُشهدعَرفَ‏قَاتَلْتُ‏استَشْهَدْتُ‏قاتَلْتَ‏جَرِيءٌ‏سُحِ‏ بَ‏أُلقِيقارِئٌ‏وَسعَ‏أعْطَاأصْنافِ‏تَرَكْتُ‏أنفَقْتُ‏جَوادٌ‏َتعلّمتُ‏قَرَأتُ‏علّمْتُ‏تعلّمتَ‏قرأتَ‏Quranic Arabic Program26Module AR03


Lesson 2B: A Collection of Hadithعَنْ‏ أَبِي هُرَيْرَةَ‏ رَضِي اللّه عَنْهُ‏ قَا ‏َل:‏ قال رَسُوُل اللّه صلى االله عليه وسلم فِي البَحِر:‏ ‏'هُوَ‏ الطهُوُر مَاؤُهُ،‏ الْحِ‏ ل مَيْتَتُهُ.'‏ ‏(أخرجه الأربعة وابن أبي شيبة-‏ واللفظ له-‏وصَححَهُ‏ اب ‏ُن خُزيْمَةَ‏ والترمذي)‏Narrated by Abu Hurairah, he said the Allah’s Apostle said about sea / river: 'Its water is purified and its dead animals arelawful [to eat].' (Authors of four books [i.e. Abu Dawood, Tirmidhi, Ibn Maja & Nisai] and Ibn Abi Sheeba selected it [thisHadith to include in their books]. The words are for him [Ibn Abi Sheeba]. Ibn Khuzaimah and Tirmidhi declared it authentic.)عَنْ‏ أبِي هُرَيْرَةَ‏ رَضِي اللّه عَنْهُ‏ قَا ‏َل:‏ قال رَسُوُل االله صلى االله عليه وسلم ‏'طَهُورُ‏ إنَاِء أحَدِكُ‏ ‏ْم إِذَا وَلَ‏ ‏َغ فيه الكَلْ‏ ‏ُب أ ‏ْن يَغْسِ‏ لَهُ‏ سَبْ‏ ‏َع مَرا ‏ٍت أولاهُ‏ ن بِالتراب.'‏ ‏(أخرجهمسلم،وفي لفظ له:‏ ‏'فَليرِقْهُ'‏ و للترمذي:‏ ‏'أخْراهُن أو أَولاهُ‏ ن.'‏عن ابْ‏ ‏ِن عُمََر رَضِي اللّه عَنْهُما قَا ‏َل:‏ قال رَسُوُل اللّه صلى االله عليه وسلم ‏'أُحِ‏ لتْ‏ لَنا مَيْتَتَان ودَمَا ‏ِن.‏ فأما الْميْتَتَا ‏ِن فالْجَرَادُ‏ والْحُو ‏ُت.‏ وأما الدمَا ‏ِن فالطحا ‏ُلوالكَبِدُ.'‏ أخرجه أحمد وابن ماجهNarrated by Abu Hurairah, he said the Allah’s Apostle said: 'The utensils of anyone of you can be purified in a way, if a doglicks in it, that he washes it seven times and first time with soil.' (Muslim selected it [to include in his book] and in his words, itis included that 'He should pour water over it'. The words mentioned by Tirmidhi include: 'Last of them or first of them [shouldbe washed with soil].'Narrated by Ibn U’mar, said that Allah’s Apostle said, 'Two died animals and two bloods are lawful for you to eat. The twodied animals include locust and fish and two bloods include spleen and liver [of a slaughtered animal].' Ahmed and Ibn Majaselected it [this Hadith to include in their books].::رَضِي االله عَنْها قَالَت:‏ ‏'كان النبي صلى االله عليه وسلم يعْجِ‏ بُهُ‏ التيَم ‏ُن في تَنَعلِِه وَتَرجلِِه و طُهُورِه وفي شَأْنِِهكُل‏ِه.'‏ ‏(متفق عليه)‏عن عائشةَ‏ َNarrated by Ayesha, she said: 'The Prophet liked to start from the right side while wearing his shoes, combing his hair, washing[his body] and in all similar matters.' [Bukhari & Muslim] agreed on it [that the Hadith is authentic].عن المُغِيرة بن شُعبة رَضِي اللّه عَنْه قَا ‏َل:‏ كُنْتُ‏ مع النبي صلى االله عليه وسلم فتَوضأَ،‏ فأَهْوَيْ‏ ‏ُت لأنْزِعَ‏ خُفيِْه فقال:‏ ‏'دَعْهُما فإن ي أَدْخَلْتُهُما طَاهِرتَي ‏ْن.'‏ فمَسَحَ‏عليهما.‏ ‏(متفق عليه)‏Narrated by Mughira Ibn Shu’ba, he said: We were with the Prophet. He performed ablution. I stretched my hand to remove hissocks, he said: 'Leave both of them, I wore them while I was pure [i.e. already performed ablution].' So he wiped over both ofthem. [Bukhari & Muslim] agreed on it [that the Hadith is authentic]ExplanationWearing shoesCombingI stretched my handdownwardsSo that I removeHis leather socksLeave both of themI entered into, I wore themTwo cleanHe wipedWordExplanationHe should pour water on itWordExplanationPurity, cleanlinessََََWordالطهُورُ‏مَاءٌ‏ليرِقْهُ‏تَنَعلِ‏Last of them تَرجلِ‏It is made lawful أخْراهُن WaterAllowed, lawfulالْحِ‏ لمَيْتَةٌ‏إنَاءِ‏أُحِ‏ لتْ‏دَمَانِ‏أَهْوَيْتُ‏Two bloods لأنْزِعَ‏Locusts, migratorygrasshoppersالْجَرَادُ‏خُفيْهFishDead bodyUtensilsIt licks, it lapsوَلَغَ‏الكَلْبُ‏مَراتٍ‏الْحُوتُ‏الطحالُ‏دَعْ‏ هُماSpleen أَدْخَلْتُ‏Liverالكَبِدُ‏DogTimesأولاهُنيعْجِ‏ بُ‏طَاهِرتَينْ‏مَسَحَ‏He liked, He becameastonishedStarting from the right sideFirst of all of themالتُرَابُ‏Soil التيَمنُ‏Quranic Arabic Program27Module AR03


Lesson 2B: A Collection of Hadithعَنْ‏ أبِي هُرَيْرَةَ‏ رَضِي اللّه عَنْهُ‏ أ ن رَسُوَل االله صلى االله عليه وسلم قال:‏ ‏'اِتقُوا اللعانَي ‏ْن.'‏ قالوا:‏ ‏'وما اللَعانَا ‏ِن يا رسوَل االله؟'‏ قال:‏ ‏'الذي يَتَخلى في طريِق النا ‏ِس أَْوفي ظِلهِ‏ ‏ْم.'‏ ‏(رواه مسلم)‏Narrated by Abu Hurairah, he said the Allah’s Apostle said: 'Beware of two condemnations.' They said, 'What are these twocondemnations, O Allah’s Apostle!' He replied, 'That someone discharges [urine or shit] on the way of people or in their shelter[i.e. under a tree etc.]' Muslim reported it.رَضِي االله عَنْهُ‏ قال:‏ قال رَسُوَل اللّه صلى االله عليه وسلم : ‏'إِذَا دَخَ‏ ‏َل أَحَدُكُ‏ ‏ُم الْمسج ‏َد فَلا يَجْلِ‏عَنْ‏ أَبِي قَتَادَةَ‏ َ‏ْس حَتىيصَلي رَكْعَتَي ‏ْن'‏ ‏(متفق عليه)‏َNarrated by Abu Qatadah, he said the Allah’s Apostle said: 'When anyone of you enters into a mosque, he should not sit untilhe performs two Rak’at prayer.' [Bukhari & Muslim] agreed on it [that the Hadith is authentic].رَضِي االله عَنْهُما أ ن رَسُوَل اللّه صلى االله عليه وسلم قال:‏ ‏'صلاةُ‏ الْجَمَاعَِة أَفْضَلُ‏ من صَلاَةِ‏ الفَ‏ ذ بِسَبْ‏ ‏ٍع وعِشرين دَرَجَة.'‏ ‏(متفق عليه)‏َعَنْ‏ عب ‏ِد اللّه بْن عُمََرNarrated by Abdullah Ibn U’mar, that the Allah’s Apostle said: 'Praying collectively is 27 ranks better than praying alone.'[Bukhari & Muslim] agreed on it [that the Hadith is authentic].عَنْ‏ أبِي هُرَيْرَةَ‏ رَضِي االله عَنْهُ:‏ أن رَسُوَل االله صلى االله عليه وسلم قال:‏ ‏'لَوْ‏ يَعْلَ‏ ‏ُم النا ‏ُس ما في النداِء والص ‏ِف الأولِ‏ ،وَلَوْ‏ يَعْلَمُوَن ما في التهْجِ‏ يِر لاسْتَبَقُوا إليه.‏ ولَوْ‏ يعلمون ما في العَتِم ‏ِة والصبْ‏ ‏ِح لأتَوْهُمَا وَلَْو حَبَوا'‏ ‏(متفق عليه)‏ثُ‎م لَ‏ ‏ْم يَجِ‏ دُوا إلا أ ‏ْن يَسْتَهِمُوا عليه لاسْتَهَمُوا.‏Narrated by Abu Hurairah, that the Allah’s Apostle said: 'If people knew what [reward] is in the call of prayer and the first row[of collective prayer], they would have only able to find them by a lucky draw. If they knew what is [the reward for] the finalcall of prayer, they would have competed for it. If they knew what is [the reward for] the Night and Morning prayers, theywould have coming for it although they had to come by crawling.' [Bukhari & Muslim] agreed on it [that Hadith is authentic].عَنْ‏ أبِي هُرَيْرَةَ‏ رَضِي االله عَنْهُ‏ قال:‏ قال رَسُوُل صلى االله عليه وسلم :البخاري وأبو داود واللفظ له)‏‏'مَنْ‏ لَم يَدَ‏ ‏ْع قَوْ‏ ‏َل الزُوْ‏ ‏ِر والعَمَ‏ ‏َل بِِه والْجَهْلَ‏ فَلَيْ‏ ‏َس للّه حَاجَةٌ‏ فِي أ ‏ْن يَدَعَ‏ طَعَامَهُ‏ وشَرَابَهُ.'‏ ‏(رواهNarrated by Abu Hurairah, he said the Allah’s Apostle said: 'Whoever cannot leave vulgar talk and bad deeds [during fasting],Allah does not need him to leave his food and drink.' Bukhari and Abu Dawood reported it and the words belong to him[Bukhari].َََعَنْ‏ أَبِي هُرَيْرَةَ‏عليه)‏رَضِي اللّه عَنْهُ‏ قال:‏ قال رَسُوُل اللّه صلى االله عليه وسلم : ‏'مَنْ‏َي وهو صائٌِم فَأكَ‏ ‏َل أو شَرِ‏ ‏َب فَلْيُتِ‏ م صَوْمَهُ،‏ فَإِنما أطْعَمَهُ‏ اللّه وَسَقَاهُ.'‏ ‏(متفقنَسِ‏ َNarrated by Abu Hurairah, he said the Allah’s Apostle said: 'Whoever forgets that he is fasting and he eats or drink something,he should complete his fasting. Surely Allah has provided him food and drink.' [Bukhari & Muslim] agreed on it [that theHadith is authentic].ExplanationWordExplanationWordExplanationWordLack of patience, intoleranceNeedRow, lineThey arrange a lucky drawBe carefulاِتقُوااللعانَينْ‏الصفِ‏يَسْتَهِمُواالْجَهْلَ‏حَاجَةٌ‏Two condemnationsHe forgotFinal call (for prayer)He discharges his bodywastesيَتَخلىالتهْجِ‏ يرِ‏ينَسِ‏ َThe person who is fastingSo he should completeThey compete with each otherThe night prayerTheir shelter, shadeظِلهِمْ‏الفَذلاسْتَبَقُواالعَتِمةِ‏صائِمٌ‏فَلْيُتِمAloneFastHe provided food & drinksThey crawlFalsehood, vulgar talkRankدَرَجَةالنداءِ‏حَبَواالزُوْرِ‏صَوْمَ‏أطْعَمَ‏ و سقاCall (for prayer)Quranic Arabic Program28Module AR03


Lesson 2B: A Collection of Hadithعَنْ‏ أبِي هُرَيْرَةَ‏رَضِي االله عَنْهُ:‏ أن رَسُوَل صلى االله عليه وسلم قال:‏ ‏'العُمْرَةُ‏ إلى العُمْرَةِكفّارةٌ‏ لِمَا بيْنَهُما،‏ والح ج المبْروُرَلَيْس له جَزَاءٌ‏ إلا الجنّةُ.'‏ ‏(متفق عليه)‏َNarrated by Abu Hurairah, that the Allah’s Apostle said: 'The U’mrah till the next U’mrah is the atonement for whatever[minor sins] between both of them. And there is no reward for an accepted Pilgrimage except the Paradise.' [Bukhari &Muslim] agreed on it [that the Hadith is authentic].رواه ابن عباس رضي اللّه عنهما قال:‏ كُنتُ‏ خَلْ‏ ‏َف النبِي صلى االله عليه وسلم فقال:‏ ‏'يا غلام!‏ إني أُعَلمُ‏ ‏َك اِحْفِ‏ ‏ْظ اللّهُ‏ يَحْفِظُ‏ ‏َك.‏ اِحْفِظْ‏ اللّهُ‏ تَجِ‏ دَهُ‏تَجَاهِكَ‏ إذا سَألْ‏ ‏َت فَاسأِل اللّهَ‏ وإذا اسْتَعَنْ‏ ‏َت فاستَعِ‏ ‏ْن باللّه،‏ واعلَم أ ن الأُمةَ‏ لَِو اجتَمَعَ‏ ‏ْت عَلى أ ‏ْن يَنفَعُوَك بِشيٍء لَم ينفعوك إلا بِشَيٍء قد كَتَبَهُ‏ اللّهُ‏ لك وإ ‏ْن اجتمعُواعلى أن يَضِروَك بشيء لَم يضروك إلا بشيء قدكتبه اللّه عليك.‏ رُفِعَتِ‏ الأقلامُ‏ وجُف ‏ِت الصحُ‏ ‏َف.'‏ لِما رواه الترمذي.‏كَلِمَاتٍ‏ ،Narrated by Ibn A’bbas, he said: I was behind the Allah’s Apostle while he said: 'O boy! I am teaching you some words.Memorize them, Allah will protect you, memorize them you will find Allah in front of you. When you ask, only ask Allah andwhen you seek help, only seek the help of Allah. Know that if a group of people agree to benefit you for anything, they willdefinitely not be able to benefit you except what Allah has ordained for you. And if they agree to harm you for anything, theywill not be able to harm you except what Allah has ordained for you. The pens (which were used to write the destiny of benefits& harm) have been raised and the books (of destiny) have become dry.' Tirmidhi reported it.وعن عبد االله بن عمرو بن العاص رضي االله عنهما أن رسول االله صلى االله عليه وسلم قال:‏ ‏'مِن الكبائِِر شَت ‏ُم الرجُلُ‏ وَالِدَيِه.'‏ قالوا ‏'يا رسول االله!‏ وهَل يَشتَ‏ م الرجُ‏ ‏ُلوالِدَيهِ.'‏ قال ‏'نَعم يَسُ‏ ب أبا الرجُ‏ ‏ِل فَيسُب أباه ويسب أمهُ‏ فيسب أمهُ.'‏ رواه البخاري ومسلم وأبو داود والترمذيNarrated by A’bdullah Ibn A’mr Ibn A’as, that the Allah’s Apostle said: 'It is from the biggest sins that a person abuses hisparents.' They said, 'O Allah’s Prophet! How can a person abuse his parents?' He said, 'Yes! If he abuses the father of anotherman and in return he abuses the father [of this person] or he abuses the mother of [other person] and he abuses the mother [ofthe first person].' Bukhari, Muslim, Abu Dawood & Tirmidhi reported it.‏ْل رَحِمَهُ‏عن أبي هريرة رضي االله عنه أ ن رسول االله صلى االله عليه وسلم قال:‏ ‏'مَن كان يُؤمِ‏ ‏ُن با ‏ِالله واليوم الآخِر فَلْيُكرِْم ضَيفَهُ‏ ومَن كان يُؤمِ‏ ‏ُن با ‏ِالله واليوم الآخِر فلْيَصِ‏ومنكان يؤمن باالله واليوم الآخر فليَقُ‏ ‏ْل خَيْرًا أو لِيَصْمُ‏ ‏ْت.'‏ رواه البخاري ومسلمNarrated by Abu Hurairah, that the Allah’s Apostle said: Whoever believes in Allah and the Last Day [of Judgment], he shouldrespect his guest. And whoever believes in Allah and the Last Day, he should join the relationships [by treating his relatives ina good manner]. And whoever believes in Allah and the Last Day should talk good or remain silent [i.e. not talk bad]. Bukhariand Muslim reported it..ExplanationWordExplanationWordExplanationWordHe curse, he insultsThey / she gatherMemorize! Protect!اِحْفِظْ‏اجتَمَعَتْ‏يَشتَمHe curse, he insultsThey will benefit youHe will protectيَحْفِظُ‏يَنفَعُوكَ‏يَسُبSo he should respectGuestSo he should joinRelationship, mothers wombSo he should sayHe should remain silentThey will harm youHe has written itIt is raisedقَلَمٌ‏ Pens, plural ofIt had become dryصَحيفَةٌ‏ Books, plural ofYou find itIn front of youAsk!You sought helpSo seek help!Entire group of peopleتَجِ‏ دَهُ‏تَجَاهِكَ‏اسألِ‏اسْتَعَنْتَ‏فاستَعِنْ‏الأُمةَ‏يَضِروكَ‏كَتَبَ‏رُفِعَتِ‏الأقلامُ‏جُفتِ‏الصحُفَ‏فَلْيُكرِمْ‏ضَيفَ‏فلْيَصِلْ‏رَحِ‏ ‏َمفليَقُلْ‏لِيَصْمُ‏ ‏ْتQuranic Arabic Program29Module AR03


Lesson 2B: A Collection of Hadithوعن أنس رضي االله عنه أن رسول االله صلى االله عليه وسلم قال:‏ ‏'مَن أَحَ‏ ب أ ‏ْن يَبسُ‏ ‏َط له فِي رِزقِِهويَنسَأُ‏ له فِي أَثَرِهِ‏ فَلْيَصِلُ‏ رَحِ‏ مَهُ.‏ رواه البخاري ومسلمNarrated by Anas, that the Allah’s Apostle said: Whoever likes that is his sustenance is extended, and his age is prolonged, heshould join the relationships [by treating his relatives in a good manner.] Bukhari & Muslim reported this Hadith.عن سهل بن سعد رضي االله عنه قال قال رسول االله صلى االله عليه وسلم:‏ ‏'أنَا وكَافِلُ‏ اليَتِيِم فِي الْجَن‏ِة هَكَذَا.'‏ وأشَارَ‏البخاري وأبو داود والترمذيبِالسبَابَِة والوُسطَى وفَر ‏َج بَينَهُمَا.‏رواهNarrated by Sahl Ibn Sa’ad, he said that the Allah’s Apostle said: 'I and a caretaker of an orphan will be in the Paradise in thisway.' He pointed by his index and middle fingers and kept a small space in both of them.' Bukhari, Abu Dawood & Tirmidhireport it.وعن أبِي شريح الكعبي رضي االله عنه قال قال رسول االله صلى االله عليه وسلم:‏ ‏'وااللهِ‏ لا يُؤمِ‏ ‏ُن واالله لا يؤمن واالله لا يؤمن.'‏ قيل:‏ ‏'يا رسول االله!‏ لَقَدْ‏ خَا ‏َب وخَسِ‏ ‏َرمَن هَذَا.'‏ قال:‏ ‏'مَن لا يَأمَ‏ ‏ُن جَارَهُ‏ بِوَائِقِِه.'‏ قَالُوا:‏ ‏'وَمَا بِوَائِقِهِ؟'‏ قَالَ‏ ‏'شَرهُ.'‏ رواه البخاريNarrated by Abu Shuraih Al-Ka’abi, he said that the Allah’s Apostle said: By Allah, he does not believe; By Allah, he does notbelieve; By Allah, he does not believe.' It was said, 'O Allah’s Prophet! Surely he failed and incurred a great loss. Who is he?'He said, 'The one whose neighbor is not safe from his ‘waiq’?' They asked, 'What is his waiq?' He said, 'His ill-treatment.'Bukhari reported it.عن جابر رضي االله عنه قال قال رسول االله صلى االله عليه وسلم:‏ ‏'مَا مِ‏ ‏ْن مُسلٍِم يَغْرِ‏ ‏ُس غَرسًا أو يَزرَعُ‏ زَرعًا فَيَأكُلُ‏ مِنه طَيْرٌ،‏ أو إنسَانٌ،‏ أو بَهِيمَةٌ،‏ إلا كَا ‏َن مَا أَكَ‏ ‏َلمِنهُ‏ لَهُ‏ صَدْقَةٌ.'‏ رواه الْبخاريNarrated by Jabir, he said that the Allah’s Apostle said: 'Any Muslim who plants some trees or grows crops and birds, humanbeings and animals eat out of it, is nothing except a charity from his side.' Bukhari reported it.‏َش الْمُتَفَحِ‏ ش وإياكم والظل ‏ُم فإنه هَُووعن أبي هريرة رضي االله عنه قال قال رسول االله صلى االله عليه وسلم:‏ ‏'إياكُم والفُحَ‏ ‏ِش والتفَحُ‏ ‏ِش فإ ن االلهَ‏ لا يُحِ‏ ب الفَاحِ‏الظلُمَاتِ‏ يَوَم القيامِة وإياكم والش ‏ِح فَإنهُ‏ دَعَا مَن كان قبلَكُم فَسَفَكُوا دِمَاءَهُ‏ ‏ْم ودَعَا مَن كان قبلكم فَقَطَعُوا أرحَامَهُم ودعا من كان قبلَكم فاستَحَلوا حُرُمَاتَهُ‏ ‏ْم.'‏ رواهابن حبان في صحيحه والحاكم واللفظ له وقال صحيح الإسنادNarrated by Abu Hurairah, he said that the Allah’s Apostle said: 'Beware of vulgarity and vulgar talk. Surely Allah does notlike the one who engage in vulgarity or vulgar talk. Beware of offence [against others], surely it will cause darkness on the Dayof Judgment. Beware of misery, surely it inspired those before you to shed the blood [by killing people]. It inspired the peoplebefore you, they cut their relationships. It inspired the people before you and they made the women forbidden for marriagelawful for themselves.' Ibn Habban reported it in his Saheeh & Hakim also reported it. The words are for Hakim and he saidthat the chain of narrators of this Hadith is authentic.ExplanationA vulgar personOne who uses vulgar languageMiserThey shedThey cutTheir relationsThey made lawfulForbidden women for marriageWordExplanationHe is not protectedWordExplanationHe stretchesWordيَبسُطَ‏يَنسَأُ‏لا يَأمَنُ‏جَارَ‏وَائِقِ‏الفَاحِ‏ شَ‏الْمُتَفَحِ‏ ش NeighborWrong behaviorIt extendsHis ageأَثَرِهِ‏كَافِلُ‏يَغْرِسُ‏الشحِ‏He plants سَفَكُواPlantationOne who take care ofHe signaledأشَارَ‏غَرسًابَهِيمَةٌ‏قَطَعُواAnimals أرحَامَهُمVulgarityThe index fingerHe kept some space empty◌ِ السبَابَةِ‏فَرجَ‏خَابَ‏الفُحَشِ‏التفَحُشِ‏استَحَلواUsing obscene language حُرُمَاتَ‏He failedQuranic Arabic Program30Module AR03


ول'‏لا'‏Lesson 2B: A Collection of Hadithوعن أبي هريرة رضي االله عنه أن رسول االله صلى االله عليه وسلم قال:‏أخطَأتُ‏ ‏ْم حتى تَبلُ‏ ‏َغ السمَاءَ‏ ثُم تُبتُ‏ ‏ْم لَتَا ‏َب االلهُ‏ عَليكُم.‏ رواه ابن ماجه بإسناٍد جَي‏ٍد.‏Narrated by ِ◌Abu Hurairah, that the Allah’s Apostle said: 'If you commit a mistake and it reaches till the sky, then you repent,surely Allah will accept your repentance.' Ibn Maja reported it with authentic chain of narrators.وعن أبي هريرة رضي االله عنه قال قال رسول االله صلى االله عليه وسلم:‏ ‏'إنّ‏ الْمُؤمِ‏ ‏َن إذا أذْنَ‏ ‏َب ذَنْبًا كَانَت نُكتَةٌ‏ سَودَاءُ‏ فِي قَلبِِه فإ ‏ّن تَا ‏َب ونَزَعَ‏ واستَغفََر صَقَ‏ ‏َل مِنهاوإنْ‏ زَا ‏َد زَادَ‏ ‏ْت حتّى يُغَل ‏ُف بِهَا قَلبُهُ‏ فذَلِ‏ ‏َك الرا ‏َن الذي ذَكََر االلهُ‏ فِيكتابِه:‏ كلا بَل رَا ‏َن على قلوبِهم.'‏رواه الترمذي وصَححَهُ‏ والنسائي وابن ماجه وابن حبان في صَحِ‏ يحِ‏ ‏ِه والحاكم واللفْ‏ ‏ُظ لَهُ‏ مِن طَريقَي ‏ِن قال في أحَدِهِمَا صَحي ‏ٌح على شَر ‏ِط مسلٍمNarrated by ِ◌Abu Hurairah, he said that the Allah’s Apostle said: 'Surely when a believer commits a sin, a black dot appears onhis heart. If he repents, leaves [that sin] and seek forgiveness [from Allah], it [the black spot] is removed from it. If he increases[the sin], [the black spot] increases until it covers his heart. This is the corrosion [of the personality] which Allah has mentionedin His book: 'Beware, there is corrosion on their hearts.' Tirmidhi reported it and declared it authentic. Nisai, Ibn Maja, Hakimand Ibn Habban in his Sahih reported it. The words belong to him [Hakim]. He reported it in two ways and about one he saidthat it is authentic on the criteria of Muslim.وعن أبِي سعي ‏ِد الْخُدرِي رضي االله عنه أن النبي صلى االله عليه وسلم قال:‏والشرَابُ.'‏ رواه الْحَاك ‏ُم وقال صحي ‏ُح الإسناِدنإ'‏االله عَ‎ز وجَ‏ ل لَيحْمَي عَبدَهُ‏ الْمؤمن الدنيَا وهو يُحِ‏ بهُ‏ كما تَحمُوَن مَريضَكُم الطعَاُمNarrated by Abu Sa’eed Al-Khudri, that the Allah’s Apostle said: 'Surely Allah, the Exalted the Great, keeps the world awayfrom His believer slave while He stills loves him like you keep food and drinks away from a patient.' Hakim reported it and hesaid that its chain of narrators is authentic.أبي هريرة رضي االله عنه قال قال رسول االله صلى االله عليه وسلم:‏ يَلِ‏ ‏ُج الناُر رَجُلً‏ بَكَى مِن خَشيَةِ‏ ا ‏ِالله حتّى يَعُودُ‏ اللبَ‏ ‏ُن فِي الضرِع ولا يَجتَمِ‏ ‏ُع غُبَاُر فِيسبيلِ‏ االله ودُخَا ‏ُن جَهَنم.'‏ رواه الترمذي وقال حديث حسن صحيح والنسائي والحاكم وقال صحيح الإسناِدNarrated by ِ◌Abu Hurairah, he said that the Allah’s Apostle said: 'The Hellfire will not enter to the person who wept due toAllah’s fear until milk is returned back to milking organ [of a cow]. The dust in Allah’s way and the smoke of the Hell cannotcombine.' Tirmidhi reported it and said that the Hadith is moderately authentic. Nisai and Hakim also reported it and he saidthat its chain of narrators is authentic.◌ِ وعنWorth Reading! How to get rid of poverty? Is there any shortcut available?http://www.mubashirnazir.org/PD/English/PE03-0004-Poverty.htmExplanationWordExplanationWordExplanationWordYou all keep it awayHe weptIt polishes, it becomes neatIt increasesYou commit a mistakeIt / she / you reachأخطَأتُمْ‏تَبلُغَ‏صَقَلَ‏زَادَ‏تَحمُونَ‏بَكَىHe / it returnedMilk, liquid yogurtMilking organ or a cow etc.DustSmoke, fumeIt is wrappedCorrosionHe declared it authenticTwo ways, two channelsCondition, criteriaYou repentChain of narratorsGood, reliableHe commits a sinDot, pointتُبتُمْ‏إسنادٍ‏جَيدٍ‏أذْنَبَ‏نُكتَةٌ‏يُغَلفُ‏الرانَ‏صَححَهُ‏طَريقَينِ‏شَرطِ‏يَعُودُ‏اللبَنُ‏الضرعِ‏غُبَارُ‏دُخَانُ‏He keeps awayسَودَاءُ‏Black لَيحْمَيQuranic Arabic Program31Module AR03


لا'‏Lesson 2B: A Collection of Hadithوعن أنس أيضا رضي االله عنه أ ‏ّن النبِي صلى االله عليه وسلم دَخَ‏ ‏َل عَلى شَا ‏ٍب وهو فِي الْمَو ‏ِت فقال:‏ ‏'كيف تَجِ‏ دُكَ‏ ؟'‏ قال:‏ ‏'أرجُو االلهَ‏ يا رَسوَل ا ‏ِالله!‏ وإنّي أخَا ‏ُفذُنُوبِي.'‏ فقال رسوُل االله صلى االله عليه وسلم:‏ يَجتَمِعَا ‏ِن فِي قَل ‏ِب عَب ‏ٍد فِي مِث ‏ِل هَذا الْمَوطَ‏ ‏ِن إلا أعطَاهُ‏ االلهُ‏ مَا يَرجُو وأمنَهُ‏ مِما يَخَا ‏ُف.'‏رواه الترمذي وقال حديث غَرِي ‏ٌب وابن ماجه وابن أبي الدنيا كلهم من رواية جَعفَ‏ ‏ِر ب ‏ِن سُلَيما ‏َن الضَبعِي عَن ثَابِت عَن أن ‏ٍس.‏ قال الْحَاف ‏ُظ إسنادُهُ‏ حَسَ‏ ‏ٌن فَإ ن جَعفَرًاصُدُوقٌ‏ صَالِ‏ ‏ٌح احْتَ‏ ج بِِه مُسلِ‏ ‏ٌم ووَثقَهُ‏ النَسَائ ي وتَكَل ‏َم فِيه الدَارقُطنِ‏ ي وغَيْرَهُ.‏Narrated by Anas, that the Allah’s Apostle entered [into the home of] a young main who was dying and said: 'What are youfeeling?' He said, 'O Allah’s Prophet! I keep a good hope with Allah and I’m fearful about my sins.' The Allah’s Prophet said,'In the heart of a slave like this [heart], both of them will not collect except that Allah gives him what he is hoping and protecthim from what he is fearing.' Tirmidhi reported it and said, it is a unique Hadith. Ibn Maja and Ibn Abi Dunya all of themreported it from Ja’afar Ibn Sulaiman Al-Dab’I [and he reported it] from Anas. Hafiz said that its chain of narrators ismoderate. Surely Ja’afar was a pious man and Muslim used to report [Ahadith] on his authority and Nisai testified him.Although Dar Qutni and others have talked about [some weaknesses] in his [traditions].عن أبي هريرة رضي االله عنه قال سَمِع ‏ُت رسول االله صلى االله عليه وسلم يقول:‏ سَبعَةٌ‏ يَظِلهُ‏ ‏ُم االلهُ‏ فِي ظِل‏ِه يوَم لا ظِلٌ‏ إلا ظلهُ:‏ الإمامُ‏ العَادِ‏ ‏ُل وشَا ‏ٌب نَشَأ فِي عِبَادِ‏ ‏ِةااللهِ‏ عز وجل ورجلٌ‏ قَلبُهُ‏ مُعَل ‏ٌق بالْمَساجِ‏ ‏ِد ورجُلان تَحَابَا فِي ا ‏ِالله اجتَمَعَا على ذلك وتَفَرقَا عليه ورجُل دَعَتْهُ‏ امرأةٌ‏ ذَا ‏َت مَنصَ‏ ‏ٍب وجَمَاٍل فقال إنّي أخا ‏ُف االلهَ‏ ورجُلذَكَرَ‏ االلهَ‏ خَالٍ‏ ◌ِ يًا ففَاضَ‏ ‏ْت عَينَاهُ.'‏ رواه البخار ي ومسل ‏ٌم وغَيرهُمَا.‏Narrated by ِ◌Abu Hurairah, he said that he listened Allah’s Apostle while he was saying: 'Allah will shelter seven [type ofpeople] on the Day when there will not be any shelter except His shelter: (1) The just ruler; (2) The young person who grew upin Allah’s worship; (3) The man whose heart is hanging in the mosques; (4 & 5) Two men who love for the sake of Allah, theygather for it [sake of Allah] and go away from each other for it [sake of Allah]; (6) The man whom a beautiful and highlyrankedwoman called [for fornication] and he said 'I fear Allah'; (7) The person who remembered Allah in loneliness and tearscame out of his both eyes.' Bukhari, Muslim and others reported it.Worth ReadingThe Report of Transparency International and a Hadith. This article isan eye-opening writing on the condition of Muslim Ummah.http://www.mubashirnazir.org/PD/English/PE02-0004-Transparency.htmExplanationWordExplanationWordExplanationWordShe calledPosition, rankBeautyPrivacyHe testifies himA young manI hopeI fearA dwelling placeشَابٍ‏أرجُوأخَافُ‏الْمَوطَنِ‏وَثقَهُ‏تَكَلمَ‏ فِيهيَظِلنَشَأدَعَتْ‏مَنصَبٍ‏جَمَالٍ‏خَالٍ‏ ◌ِ يًاThey have talked(negatively) about himHe provides shelterHe spent his young ageIt (tears) came out ofHis both eyesHangingمُعَلقٌ‏تَحَابَاتَفَرقَافَاضَتْ‏Both of them love each other عَينَاهُ‏Both of them separateHe gaveHe securedHe accepts his authorityأعطَاأمنَ‏احْتَج بِهِ‏Quranic Arabic Program32Module AR03


فعل ماضي معلوم Lesson 3A: The Past Tense: Active VoiceThe Result (1)Compare the result. Each word carried four marks. If your score is below 80%, repeat the test.He listened.صيغةفعلفعلVerbBoth of them listened(male)They listened (male)She listenedBoth of them listened(female)They listened (female)You listened (male)Both of you listenedYou all listened (male)You listened (female)Both of you listenedYou all listened(female)I listenedWe listenedWorth ReadingHe raisedVerbPersonواحد مذكر غائبتثنية مذكر غائبرَفَ‏ ‏َعرَفَعاسَمِعَ‏سَمِعاBoth of them raised(male)They raised (male)جمع مذكر غائبواحد مؤنث غائبرَفَعُوارَفَعَ‏ ‏ْتسَمِعُواShe raised سَمِعَتْ‏Both of them raised(female)تثنية مؤنث غائبجمع مؤنث غائبرَفَعَتَارَفَعْ‏ ‏َنسَمِعَتَا(female) They raised سَمِعْنَ‏You raised (male)واحد مذكر حاضرتثنية مذكر حاضررَفَعْ‏ ‏َترَفَعْتُمَاسَمِعْتَ‏Both of you raised سَمِعْتُمَاYou all raised (male)جمع مذكر حاضرواحد مؤنث حاضررَفَعْتُ‏ ‏ْمرَفَعْ‏ ‏ِتسَمِعْتُمْ‏(female) You raised سَمِعْتِ‏Both of you raisedتثنية مؤنث حاضرجمع مؤنث حاضررَفَعْتُمَارَفَعْتُ‏ نسَمِعْتُمَاسَمِعْتُن You all raised (female)I raisedواحد متكلمجمع متكلمرَفَعْ‏ ‏ُترَفَعْنَاسَمِعْتُ‏We raised سَمِعْنَاWhat is backbiting? What is its impact on a society? Read in detail:http://www.mubashirnazir.org/PD/English/PE02-0003-Backbiting.htmQuranic Arabic Program33Module AR03


فعل ماضي معلوم Lesson 3A: The Past Tense: Active VoiceصيغةفعلفعلVerbVerbPersonHe became happy.Both of them becamehappy (male)He came near.واحد مذكر غائبتثنية مذكر غائبقَرُ‏ ‏َبقَرُبَافَرِحَ‏فَرِحَاBoth of them came near(male)They became happy(male)They came near (male)جمع مذكر غائبقَرُبُوافَرِحُواShe became happyShe came nearواحد مؤنث غائبقَرُبَ‏ ‏ْتفَرِحَتْ‏Both of them becamehappy (female)Both of them came near(female)تثنية مؤنث غائبقَرُبَتَافَرِحَتَاThey became happy(female)You became happy(male)They came near(female)جمع مؤنث غائبواحد مذكر حاضرقَرُبْ‏ ‏َنقَرُبْ‏ ‏َتفَرِحْنَ‏(male) You came near فَرِحْتَ‏Both of you becamehappyBoth of you came nearتثنية مذكر حاضرقَرُبْتُمَافَرِحْتُمَاYou all became happy(male)You became happy(female)You all came near(male)جمع مذكر حاضرواحد مؤنث حاضرقَرُبْتُ‏ ‏ْمقَرُبْ‏ ‏ِتفَرِحْتُمْ‏(female) You came near فَرِحْتِ‏Both of you becamehappyتثنية مؤنث حاضرقَرُبْتُمَاBoth of you came near فَرِحْتُمَاYou all became happy(female)جمع مؤنث حاضرقَرُبْتُ‏ نفَرِحْتُنYou all came near(female)I became happyواحد متكلمقَرُبْ‏ ‏ُتI came near فَرِحْتُ‏We became happyجمع متكلمقَرُبْنَاWe came near فَرِحْنَاArabic language is as systematic as mathematics. I have generated all these tables by usingformulae in Microsoft Excel.Quranic Arabic Program34Module AR03


فعل ماضي معلوم Lesson 3A: The Past Tense: Active VoiceThe Result (2)Compare the result. Each word carried two marks. If your score is below 80%, repeat the test.EnglishAllah has sealed off their hearts.خَتَمَ‏قَالُواعربِياللهُ‏ عَلَى قُلُوبِهِ‏ ‏ْمإِنمَا نَحْنُ‏ مُصْلِحُو ‏َن‏(واحد مذكر غائب)‏They said, 'Surely we are the reformers.'‏(جمع مذكر غائب)‏Allah took their light.اللهُ‏ بِنُورِهِ‏ ‏ْم ذَهَبَ‏‏(واحد مذكر غائب)‏He left them in darkness. They do no see.‏(واحد مذكر غائب)‏تَرَكَهُمْ‏ فِي ظُلُمَاتٍ‏ لا يُبْصِرُو ‏َنThat Who created you.‏(واحد مذكر غائب)‏خَلََقكُ‏ ‏ْم الذِيThat Who made the earth a bed for you.‏(واحد مذكر غائب)‏جَعَ‏ ‏َل الذِيلَكُمْ‏ الأَرْضَ‏ فِرَاشاً‏Allah ordered to connect.‏(واحد مذكر غائب)‏أَمَرَ‏اللهُ‏ بِهِ‏ أَنْ‏ يُوصَ‏ ‏َلSo they prostrated except the Iblees.‏(جمع مذكر غائب)‏فَسَجَدُواإِبْلِيسَإِلاSo He accepted their repentance.‏(واحد مذكر غائب)‏عَلَيِْه فَتَا ‏َبSo whoever followed the guidance.‏(واحد مذكر غائب)‏هُدَا ‏َي تَبِ‏ ‏َع فَمَنْ‏Those who denied our verses.‏(جمع مذكر غائب)‏بِآيَاتِنَا الذِينَ‏ كَفَرُواRemember when We separated the sea for you.‏(جمع متكلم)‏بِكُمْ‏ الْبَحْ‏ ‏َر فَرَقْنَا إِذْ‏Then We forgave you.‏(جمع متكلم)‏عَنْكُ‏ ‏ْم عَفَوْنَا ثُمQuranic Arabic Program35Module AR03


فعل ماضي معلوم Lesson 3A: The Past Tense: Active VoiceEnglishEat from the pure thing what We provided you.‏(جمع متكلم)‏And they did not did an unjust ac to Us.‏(جمع مذكر غائب)‏Did you make the providing water to the pilgrims(equivalent to faith.)‏(جمع مذكر حاضر)‏It (the thunder) did not leave anything on which it cameon except that it made that thing rotten.‏(واحد مؤنث غائب)،‏ ‏(واحد مؤنث غائب)‏I made for him abundant wealth.‏(واحد متكلم)‏When the wife of I’mran said, O Lord! I make an oath.‏(واحد مؤنث غائب)،‏ ‏(واحد متكلم)‏Remember when I protected you from the Israelites.‏(واحد متكلم)‏And eat from it comfortably from where both of youdesire.‏(تثنية مذكر حاضر)‏عربِيكُلُوا مِنْ‏ طَيبَاتِ‏ مَا رَزَقْنَاكُ‏ ‏ْموَمَا ظَلَمُونَاأَ‏ جَعَلْتُ‏ ‏ْم سِ‏ قَايَةَ‏ الْحَا جمَا تَذَرُ‏ مِنْ‏ شَيْءٍ‏ أَتَ‏ ‏ْت عَلَيْهِ‏ إِلا جَعَلَْتهُ‏كَالرمِيمِ‏جَعَلْتُ‏ لَهُ‏ مَالاً‏ مَمْدُوداً‏إِذْ‏ قَالَ‏ ‏ْت امْرَأَةُ‏ عِمْرَانَ‏ رَب إِني نَذَرْ‏ ‏ُتإِذْ‏ كَفَفْ‏ ‏ُت بَنِي إِسْرَائِيلَ‏ عَنْ‏ ‏َكوَكُلا مِنْهَا رَغَداً‏ حَيْثُ‏ شِ‏ ئْتُمَاIf you became the desiring one for the worldly life.‏(جمع مؤنث حاضر)‏إِنْ‏ كُنْتُ‏ نتُرِدْنَ‏ الْحَيَاةَ‏ الدنْيَاRemember when We gave Moses the book.‏(جمع متكلم)‏آتَيْنَا إِذْ‏مُوسَى الْكِتَا ‏َبRule of the DayThe second source letter كلمة)‏ ‏(ع may carry either a fathah, or a kasrah or a dhamma. It alldepends on how the native people speak. فَتَحَ‏ will always be with a fathah, سَمِعَ‏ will alwaysbe with a kasrah and قرُبَ‏ will always be with a dhamma. Same is the case with other words.It is mentioned in the dictionary that the ع كلمة will carry which vowel.Quranic Arabic Program36Module AR03


فعل ماضي معلوم Lesson 3A: The Past Tense: Active VoiceEnglishIf they became believing in Allah and the day of judgment.‏(جمع مؤنث غائب)‏He said, I stayed for a day.‏(واحد متكلم)‏Alas! I would be with them.‏(واحد متكلم)‏I am happy with Islam as the religion for you.‏(واحد متكلم)‏I do not say you anything except what You ordered me to say.،عربِي‏(واحد متكلم)‏‏(واحد مذكر حاضر)‏Both of them said , 'O Our Lord! We were unjus to ourselves.‏(تثنية مذكر غائب),‏ ‏(جمع متكلم)‏If I disobey my Lord, the punishment of that day is very big.‏(واحد متكلم)‏Remember when Moses said to his nation.‏(واحد مذكر غائب)‏Then We gave life to you after your death.‏(جمع متكلم)‏إِنْ‏ كُ‏ ن يُؤْمِن بِاللهِ‏ وَالْيَوْمِ‏ الآخِ‏ ‏ِرقَالَ‏ لَبِثْ‏ ‏ُت يَوْماً‏يَا لَيْتَنِيكُن ‏ُت مَعَهُ‏ ‏ْمرَضِيتُ‏ لَكُمْ‏ الإِسْلامَ‏ دِيناً‏مَا قُلْ‏ ‏ُت لَهُمْ‏ إِلا مَا أَمَرْتَنِي بِِهقَالا رَبنَا ظَلَمْنَا أَنفُسَنَاإِنْ‏ عَصَيْ‏ ‏ُت رَبي عَذَابَ‏ يَوْمٍ‏ عَظِيٍمإِذْ‏ قَا ‏َل مُوسَى لِقَوْمِ‏ ‏ِهثُم بَعَثْنَاكُمْ‏ مِنْ‏ بَعْدِ‏ مَوْتِكُ‏ ‏ْمDo you know? Hadith of the Prophetis not described without its reference.That’s why you are finding the reference after each Hadith. Bukhari & Muslim were thecompilers of two books of Hadith which contain the most authentic Ahadith. Othercompilers include Nisai, Ibn Maja, Tirmidhi, Abu Dawood, Ibn Habban, Hakim, AhmedIbn Hanbal etc. Dar Qutni was an expert in identifying the weaknesses in the chain ofnarrators in order to check the authenticity of a Hadith. ٓ◌ Authenticity of a Hadith isdetermined on the basis of reliability of its narrators.صلى االله عليه وسلمFace the Challenge!Prepare a list of 30 words of past tense from your own vocabulary. Foreach list, prepare the complete tables as mentioned in the next pages.Quranic Arabic Program37Module AR03


رضي االله عنه Lesson 3B: The Biography of Abu Bakr Al-SiddiqueThe Result: Calculate your score. Each paragraph carries 10 mark. If your score is less than 80%, repeatthe exercise. The translation is provided for each paragraph. Text in parenthesis [ ] is the information notdescribe in the original Arabic text but its sense is understood.Abu Bakr, the Truthful, May Allah be pleased with himبَكِر أبُونَسَبُهُ‏ ومَولِدُهُ‏عنه االله رضي الصدي ‏ُقهو عب ‏ُد اللِّه بْ‏ ‏ُن عُثمَا ‏َن بن عَامِر ب ‏ُن عَمْرِْو بْ‏ ‏ُن كع ‏ِب بن سَعْ‏ ‏ِد ب ‏ُن تِيم ب ‏ُن مُرةٍ.‏ ويَلتَقِي مَ‏ ‏َع الرسوِل صلى االله عليه و سلم في ‏'مُرةٍ'‏ وهو الْجَ‏ د الس ادِ‏ ‏ِس له عليه الصلاةوالسلام.‏ وَصَفَهُ‏ الرسوُل صلى االله عليه و سلم بالصدي‏ِق عَقْ‏ ‏ِب حَادِثَةُ‏ الإِسرَاِء والْمِعرا ‏ِج إ ‏ْذ صَدقَهُ‏ حِ‏ ي ‏َن كَذّ◌ّ‏ ◌َ بَهُ‏ الْمُشرِكُوَن عِندمَا أُسْرَي بالنبِي صلى االله عليه وسلم إلى الْمسجد الأقْصَى،‏ أصْبَ‏ ‏َح يَتَحَد ‏ُث النا ‏ُس فارتَ‎د النا ‏ُس مِم ‏ْن كانوا آمَنُوا به وصَدقُوهُ‏ وسَعَوا بذلك إلى أبِي بكٍر رضي اللّه عنه فقالوا:‏ ‏'هَل لَ‏ ‏َك إلىصَاحِ‏ بِكَ‏ يَزعَ‏ ‏ُم أنه أسْرَي به الليلَةُ‏ إلى بي ‏ِت الْمَقدَسِ‏ ؟'‏ قال:‏ وأ'‏ قال ذلك؟'‏ قالوا:‏ ‏'نعم.'‏ قال:‏ ‏'لَئِن قال ذلك لَقد صَدَ‏ ‏َق.'‏His Family Chain & Place of BirthHe is A’bdullah Ibn U’thman Ibn A’amir Ibn A’mr Ibn Ka’ab Ibn Sa’ad Ibn Teem Ibn Murrah. It (his family chain) meets withthat of the Prophet at 'Murrah'. He is the sixth grandfather of him.The Prophetdescribed him as 'The Truthful' after the incident of the miraculous travel (of the Prophet). At thattime, he (Abu Bakr) testified him (the Prophet) while the pagans were denying him that he was taken to the Mosque ofJerusalem. At morning, when he described it to the people, they returned to those who used to believe him. They testified himand ran to Abu Bakr and said: 'What is your opinion about your friend who thinks that he is taken in one night to Jerusalem?'He said, 'Has he said that?' They replied, 'Yes.'. He said, 'If he has said that then he has spoken the truth.'صلى الله عليه وسلمبِذلكَ‏ ،Worth ReadingHow to conduct work for Islamic Da’wah? How a Da’wahstrategy should be developed? The article is in Urdulanguage.http://www.mubashirnazir.org/ER/L0005-00-Dawat.htmExplanationWordExplanationWordExplanationWordHe did at morning timeHe describedThe miraculous travelof the Prophet fromMakkah to Jerusalemand then to the heavensFamily chainTime / place of birthنَسَبُ‏مَولِدُ‏الإِسرَاءِ‏الْمِعراجِ‏أصْبَحَ‏يَتَحَدثُ‏He returned, he left thereligionHe testifiedيَلتَقِي It meets, it joinsصَدقَ‏ارتَدHe considersHe told the truthHe was sent on travelHe described attributeBehind, afterوَصَفَ‏عَقْبِ‏أُسْريحَادِثَةُ‏يَزعَمُ‏Event, incident صَدَقَ‏Quranic Arabic Program38Module AR03


رضي االله عنه Lesson 3B: The Biography of Abu Bakr Al-Siddiqueقالوا:‏ وأ'‏ تَصَدقَهُ‏ أنه ذَهَ‏ ‏َب الليلةَ‏ إلى بيت الْمقد ‏ِس وجَاء قَبلُ‏ أن يَصبَحَ؟'‏ قال:‏ ‏'نعم،‏ إنّي أصْدَقَهُ‏ فِيمَا هو أبْعَ‏ ‏ُد من ذَلِكَ‏ ،رَوْحَةٍ.'‏ فلذلك سُمي أبو بكروُلِدَ‏ رضي اللّه عنه بِمَكةَ‏ بَع ‏َد مَولِِد الرسُوِل صلى االله عليه وسلم بِسَنَتَي ‏ِن وأشْهُُر ونَشَأ فِيهَا.‏أصدقه بِخَبِْر السمَاِء في غَدْوَةٍ‏ أو1الصديق.‏They said, 'Will you testify him [on the point] that he went in one night to Jerusalem and came [back] before morning?' Hesaid, 'Yes, I testify him even if [he claims that he has gone and returned] from a farther place. I testify him for the informationabout [his travel to] the heavens in a day or night.' Due to that, he was named 'Abu Bakr, the Truthful' 1 .––إسلامُه وبَعْضُ‏ مُشَاهَدِهِ‏كان أبو بكر رضي اللّه عنه سَرِي ‏ُع الاستَجَابَِة لِدَعْوَةِ‏ الرسوِل صلى االله عليه وسلم.‏ فقد عُ‎د أبو بكر الصديق أوَل من آمَ‏ ‏َن مِ‏ ‏َن وقد أخبََر النبِي صلى االلهعليه وسلم أنه لَما بُعِ‏ ‏َث كذّبَهُ‏ النا ‏ُس وصدقَهُ‏ أبو بكٍر.‏ قال النبِي صلى االله عليه وسلم:‏ ‏'إنّ‏ اللّهَ‏ بَعَثَنِي إليكم،‏ فقُلتُم:‏ وقال أبو بكر صَدَ‏ ‏َق ووَاسَانِي بِنفْسِهِ‏ومالِه فَهَ‏ ‏ْل أنتُم تَارَكُوا لِي صاحِ‏ بِي؟'‏الرجاِل . 2كذّبْتَ‏ ،His Conversion to Islam and Some of His Views3‏(مرتين).‏Abu Bakr used to respond the call of the Prophet quickly. Abu Bakr is considered the first person in men 2 who converted [toIslam]. They told that when he was sent [as a prophet], people denied him but Abu Bakr testified him. The Prophet said, 'SurelyAllah has sent me to you [as a prophet].' You said, 'You are telling a lie.' But Abu Bakr testified and comforted me with in(2) فتح الباري .7/170 (3)person and with his wealth. So are you going to leave my friend?' (He said it twice). 3 )1) سلسلة الأحاديث الصحيحة للألباني الْمجلد الأول رقم 306، أخرجه الحاكم في المستدرك 63. 3/62,فتح الباري 7/18.(1) The Chain of Authentic Ahadith by Albani, Volume 1, Hadith No. 306. Hakim reported it in Mustadrak, Volume 3, Page62, 63. (2) Fath-ul Bari, Volume 7, Page 170. (3) Fath-ul Bari, Volume 7, Page 18.Worth ReadingWhat is ostentation and what is its impact on the personality of a person? What will be the impact ofostentation on the Deeds Account of a person in the real life i.e. Hereafter? Read in English.http://www.mubashirnazir.org/PD/English/PE02-0002-Ostentation.htmExplanationWordExplanationWordExplanationWordHe was sentHe sentHe comforted meبُعِثَ‏بَعَثَ‏ ◌َHe bornMonthsScenes, viewsYou testifyI testifyMorningتَصَدقَ‏أُصَدقُ‏غَدْوَةٍ‏وَلَدَ‏أشْهُرُ‏مُشَاهَدِ‏وَاسَانِيYou leaveMy friendFastRespondingEveningHe was namedرَوْحَةٍ‏سُميسَرِيعُ‏الاستَجَابَةِ‏تَارَكُواصاحِ‏ بِيQuranic Arabic Program39Module AR03


رضي االله عنه Lesson 3B: The Biography of Abu Bakr Al-Siddiqueثَانِي اثْنَيْ‏ ‏ِن إِ‏ ‏ْذ هُمَا فِي الْغَاِرَ‏َب النبِ‏ ي صلى االله عليه وسلم في هِجرَتِِه إلى الْمدينِة فنَزَلَ‏ ‏ِت الآيةُ‏ الكريْمَةُ‏ ‏'إِلا تَنصُرُوهُ‏ فَقَ‏ ‏ْد نَصَرَهُ‏ اللهُ‏ إِ‏ ‏ْذ أَخْرَجَهُ‏ الذِي ‏َن كَفَرُواوقَد صَحِ‏4إِذْ‏ يَقُوُل لِصَاحِ‏ بِِه لا تَحْزَ‏ ‏ْن إِ‏ ن اللهَ‏ مَعَنَا فَأَنزَ‏ ‏َل اللهُ‏ سَكِينَتَهُ‏ عَلَيِْه وَأَيدَهُ‏ بِجُنُوٍد لَ‏ ‏ْم تَرَوْهَا وَجَعَ‏ ‏َل كَلِمَةَ‏ الذِي ‏َن كَفَرُوا السفْلَى وَكَلِمَةُ‏ الل‏ِه الْعُلْيَا وَاللهُ‏ عَزِيٌز حَكِي ‏ٌم.'‏وشَهِدَ‏ الْمُشَاهِ‏ ‏ُد كُلهَا مع النبِ‏ ‏ِي صلى االله عليه و سلم،‏ وكان يُتَاجِ‏ ‏ُر بالثيَا ‏ِب وبَلَ‏ ‏َغ رَأ ‏ُس مَالِِه حين أسلَ‏ ‏َم أربعِيْ‏ ‏َن أل ‏ٍف دِرْهَ‏ ‏َم أنفَقَهَا على مَصَالِ‏ ‏ِح الدعوَةِ‏ الإِسلامي‏ِة6 وقدالنبِي صلى االله عليه و سلم يَقضِي في مَال أبِي بكٍر كما يَقضِي الرجُلُ‏ فِي مَاِل نَفسِ‏ هِ.‏ُوخَاصَةً‏ فِي عِتِق رِقَا ‏ِب الْمستَضعَفِيْ‏ ‏َن الأرقاِء مِنَ‏ الْمُسلِمي ‏َن.‏ وكانبَشرَهُ‏ الرسوُل صلى االله عليه و سلم بالْجَن‏ِة وتَرَ‏ ‏َك خُوخَةَ‏ دَارِهِ‏ مُشَرعَةً‏ على الْمَسجِ‏ ‏ِد دُوَن بَقِيةَ‏ الصحَابَِة وأمَرَهُ‏ بأن يَؤَ‏ م النا ‏ِس في الصلاِة خَلا ‏َل مَرَضِ‏ ‏ِه وكان مَوضَ‏ ‏ُعمَشوَرَةِ‏ النبِي صلى االله عليه وسلم وقد صَاهَرَهُ‏ بأ ‏ْن تَزو ‏َج عليه الصلاة والسلام ابنَتُهُ‏ عائشةَ‏ رضي اللّههِيَ8عنها.‏He accompanied the Prophet during his migration to Madinah then the Holy Verse was revealed. 'If you do not help theProphet, [it does not matter:] Allah did help him when the unbelievers drove him out of his town, when he was only the secondin two persons, while the two were in the cave and [the enemy came to the opening of the cave] he said to his companion [AbuBakr], ‘Do not worry, Allah is with us.’ So Allah sent down his serenity on him and strengthened him with forces which youcan not see, thus, He made the word of the unbelievers lowest, while words of Allah remain supreme. Allah is All-Mighty, All-Wise.' 4He was present at all events with the Prophet. He used to trade cloths and when he converted to Islam, his capital reached to40,000 Dirham (silver coins). He spent [this amount] for the interests of Islamic Call and especially in freeing weak Muslimslaves 5 [by buying such slaves and manumitting them]. The Prophet used to decide about the wealth of Abu Bakr in a way aman decides about his personal wealth. The Prophet gave him good news for the Paradise and unlike other companions, heallowed [him] to leave a small door in his house [directly] opening in the Mosque. He ordered him [Abu Bakr] to lead people inprayer during his [the Prophet’s] sickness. He was at the rank of the consultant to the Prophet. He [the Prophet] made him his75relative [in-law] by marrying his daughter Ayesha. 8 (6))4) سورة التوبة آية 40. (5) جمع رقيقأكرم ضياء العمري ص 63أحمد،‏ فضائل الصحابة 1/65 بإسناد صحيح.‏ (7) الخوخة:‏ بَابُ‏ صَغِيرٌ‏ يَنفذُ‏ منه إلى المسجد.‏ (8) عصر الخلافة الراشدة،‏ للدكتور/‏(4) Surah Tauba, Verse 40. (5) Plural of 'Raqeeq' (6) Ahmed [Ibn Hanbal], The Virtues of Companions, Volume 1, Page 65,with authentic chain of narrators. (7) Al-Khokha: A small door made within [a big door] towards the Mosque (8) The Period ofthe Righly Guided Caliphate, Dr. Akram Zia Al-U’mri, Page 63ExplanationWeak peopleSlaves, plural ofرقيقHe decidedTo leadAllowedAt the time ofAdviseHe made himrelative by lawWordHigherExplanationWordExplanationHe accompaniedWordصَحِ‏ بَ‏تَنصُرُوهُ‏الْعُلْيَايُتَاجِ‏ رُ‏الثيَابِ‏الْمستَضعَفِيْنَ‏He traded الأرقاءِ‏ثَوبٌ‏ Cloths, plural ofYou helped himلا تَحْزَنْ‏ Don’t worryسَكِينَةرَأسُ‏ مَالِ‏يَقضِيأن يَؤَممُشَرعَةً‏Capital (in business)He converted to Islamمصلحة Interest, plural ofPeaceHe supportedأَيدَهُ‏جُنُودٍ‏أسلَمَ‏مَصَالِ‏ ‏ِحخَلا ‏َل(slaves) Freeing مَشوَرَةِ‏جُندٌ‏ Armies, plural ofلَمْ‏ تَرَوْهَا You did not seeالسفْلَىعِتقِ‏رِقَابِ‏رَقَبَةٌ‏ Slaves, plural of صَاهََرLowerQuranic Arabic Program40Module AR03


رضي االله عنه Lesson 3B: The Biography of Abu Bakr Al-Siddique:–صِفَاتُهُ‏ وفَضْلُهُ‏أما عن صفاتِه –رضي اللّه عنهفيُمكِنُ‏ تَقسِ‏ يمها إلى قِسمَيْ‏ ‏ِنا-‏ الصفاتُ‏ الْخَلْقِيةُ‏وَصَفَتْهُ‏ ابنَتُهُ‏ عائشةَ‏ رضي اللّه عنها فَقَالَ‏ ‏ْت:‏ ‏'كانالْخُلُقِيةُ‏ الصفاتُ‏العَينَينِ‏ نَاتِئ الْجَبهَةُ.‏1110 9 ‏ِم الوَجِه غائُِررَجُلاً‏ أبْيَ‏ ‏ُض نَحِ‏ يفاً‏ خَفِي ‏ُف العَارِضَيْ‏ ‏َن أجنأ قَليلُ‏ لَحْ‏13-2كان رضي اللّه عنه-‏ أَوّاهاالأخلاقُ‏ الطيبَةُ.‏شديدُ‏ الْحَياِء كثيُر الوَرِعحَازِماً‏ مع رحْمَ‏ ‏ٍة يَحفِ‏ ‏ُظ شَرفَهُ‏ وكَرَامَتُهُ‏ وكان غَنِياً‏ بِجَاهِ‏ ‏ِه وأخلاقِِه.‏ ولَم يُؤثَر عنه عِبَادَةَ‏ الأصناِم وأُثَِر عنهHis Personal Attributes & VirtuesRegarding his personal attributes, may Allah be pleased with him, it is possible to divided them into two categories:1. Physical AttributesHis daughter Ayesha described his attributes, she said: 'He was a white man with weak body and light cheeks 9 . His shoulderswere bent 10 and there was less flesh on his face. His eyes were deep 11 and forehead was jutting out.2. Attributes related to His CharacterHe was a soft-hearted, very modest and pious person 12 . He was a firm person with mercy. He used to protect his respect andrank. He was generous with self-respect and good character. Idol-worship is never reported about him while good character isreported about him.(9) خفيف العارضين:‏ العارضُ‏ صَفحَةُ‏ الْخَد والْمُرادُ‏ خَفِيفُ‏ شَعرِ‏ الْخَد‏.‏ (10) أجْنَأ:‏ الأحْدَبُ‏ وكَذَلِكَ‏ يُطلِقُ‏ عَلَى انْحِ‏ نَاءِ‏ ما بين الكَتِفَيْنِ‏ عَلَى الصدرِ.‏ (11) غائر العينين.‏ أي عَينَاهُ‏ داخِ‏ لَتَانِ‏في رَأسِ‏ هِ.‏ (12) الْخُلَفَاءُ‏ الراشِ‏ دُونَ،‏ أميْن القضاة صح‎15‎‏.‏ (13) أوّاهاً:‏ الأوّاهُ‏ كثِيرُ‏ الدعَاءِ‏ وكذلك رحيمُ‏ القلبِ‏ ورَقِيقِهِ.‏(9) Khafeef-ul-A’aridain: Al-A’arid is the sheet of cheek. It means that there were less hair on his cheeks. (10) Ajna’: Bent, itmeans that the shoulders are bent in a round shape around the chest. (11) Ghair-ul-A’ainain: It means that his both eyes weredeep in his head. (12) The Rightly Guided Caliphs by Amin Al-Qudhah, Page 15. (13) Awwaha: It means a person who praysa lot and possess a soft and merciful heart.ExplanationDeepForehead wasjutting outSoft-heartedPietyFirmEsteem, high rankIt is not reportedWordExplanationCurving shouldresWordExplanationAttributes, plural ofصفة-Wordصِفَاتُ‏فَضْلُ‏أجنأصَفحَةُ‏غائِرُ‏Sheet ناتئ الْجَبهَةُ‏CheekGrace, goodattributes, virtueIt is possibleيُمكِنُ‏الْخَلْقِيةُ‏الْخَدالأحْدَبُ‏انْحِ‏ نَاءِ‏أَوّاهاCurving الوَرعِ‏Curve, bentRelated to physicalbodyRelated to ethics andالْخُلُقِيةُ‏ way of dealingنَحِ‏ يفاً‏حَازِماً‏Weak الكَتِفَيْنِ‏ كتف of تثنيه shoulders, Two جَاهِ‏العَارِضَيْنَ‏الصدرChest لَم يُؤثَرTwo cheeksQuranic Arabic Program41Module AR03


رضي االله عنه Lesson 3B: The Biography of Abu Bakr Al-Siddiqueوكان-‏ رضِي اللّهُ‏ حَكيماً‏ فقد ظَهَرَ‏ ‏ْت حِ‏ كمَتُهُ‏ ورِبَاطَةٌ‏ جَأشِ‏ ‏ِه فِي مَوَاجَهَِة مَصَا ‏َب الأُم‏ِة بِوَفَاةِ‏ النبِ‏ ي صلى االله عليه وسلم كما ظَهَرَ‏ ‏ْت شَخصِيتِِه القَوِي‏ِة وحَنَكَتَهُ‏السيَاسِ‏ يةِ‏ فِي اجتِمَاِع السقِيفَِة.‏وقد عِبٌَر عَن تَواضِ‏ ‏ِع جَ‏ م وزُه ‏ٍد فِي الْخَلافَِة حين رُش ‏َح لَها وذلك فِي خُطبَتِِه التِي خَطَبَهَا فِي النا ‏ِس بَع ‏َد البَيعَِة ومِما جاءَ‏ فيها:‏ ‏'أني قد وُليْ‏ ‏ُت عليكُم ولَس ‏ُتبِخَيرِكُمْ.'‏ ‏(الْخطبة)‏ ومع عِلمُهُ‏ بالقرآ ‏ِن والسنِة وفَهمِ‏ ‏ِه لِمَقَاصِ‏ ‏ِد الشرِع وأحكَامِ‏ ‏ِه فقد كان كثِيْ‏ ‏ُر الاستِشَارَةِ‏ للصحَابَِة وكان ‏ِت الرحْمَةُ‏ تَغَل ‏َب عَلى آرَائِِه فقد أشَاَربِقُبُولِ‏ الْمَفَادَاةِ‏ من أُسَرَى بَدٍر.‏He, may Allah be pleased with him, was wise. His wisdom and calmness to deal with the problems appeared at the time oftroubles faced by the Muslim nation at the time of the death of the Prophet. In that way, his personality appeared as very strongand wise to deal with the politics in the gathering of 'Saqifah'There is a lesson in his humbleness and piety during his rule when he was selected for it 14 . During his first speech what hedelivered after the oath of allegiance, it [the words] came in it, 'I have been appointed over you but I am not better than you.' 15With his knowledge about the Quran and the Sunnah, he had a great understanding of the objectives of the Shari’ah (Holy Law)and its instructions. He was consulting the companions a lot. His mercy used to dominate his opinions as he signaled to accept1416عَنهُ‏ -15َransom from the war-captives of Badr [instead of killing them]. 16 )14) رشح:‏ أي اختياره وهيئَوِهِ‏ للخَلافَةِ.‏ (15) خُطبَتِهِ‏ بعد البيعةِ‏ كما سَيأتي إن شاء االله.‏ (16) عصرُ‏ الْخلافةِ‏ الراشِ‏ دَةِ،‏ للدكتور/‏ أكرم ضياء العمري.‏(14) Rusheha: It means his selection and appointment for the Caliphate. (15) The Speech after the Oath of Allegiance as it willsoon come, if Allah wills. (16) The Period of the Rightly-Guided Caliphate, Dr. Akram Zia Al-U’mri.Worth Reading! Form of religious rituals is very important buttheir real spirit is more important. Read the details in:http://www.mubashirnazir.org/PD/English/PE02-0017-Spirit.htmExplanationOath of allegianceWordExplanationHumblenessWordExplanationWiseWordحَكيماً‏تَواضِعِ‏البَيعَةِ‏Soon it will comeI am appointedToo muchSteadfastness whilefacing problemsرِبَاطَةٌ‏ جَأشِ‏ هِ‏مَوَاجَهَةِ‏جَمزُهدٍ‏سَيأتيPiety وُليْتُ‏FacingObjectives, pluralمقصد ofCaliphate, governmentof companionsAfflictionمَصَابَ‏الْخَلافَةِ‏مَقَاصِدِ‏ConsultationHe signaledAcceptanceRansoms, benefitsالاستِشَارَةِ‏أشَارَ‏قُبُولِ‏الْمَفَادَاةِ‏He was appointedSpeechHe delivered a speechHis electionIt appearedStrongWisdomظَهَرَتْ‏القَوِيةِ‏حَنَكَتَهُ‏السيَاسِ‏ يةِ‏رُشحَ‏خُطبَةخَطَبَ‏Political اختيارهWar-captives of thebattle of Badrعِبَرٌ‏هيئَوِهِ‏His nomination أُسَرَى بَدرٍ‏LessonQuranic Arabic Program42Module AR03


رضي االله عنه Lesson 3B: The Biography of Abu Bakr Al-Siddiqueالبيعةُ‏ لأبي بك ‏ٍر رضي اللّه عنه بالْخَلافَِةبعدُ‏ وفاةِ‏ النبِي صلى االله عليه و سلم،‏ اجتَمَ‏ ‏َع الأنصاُر فِي سقيفَِة بنِي سَاعَدَةِ‏ لاختِيَاِر خَلِيفٍَة مِنهُ‏ ‏ْم فَحَضََر إلَيهِم نَفٌَر مِ‏ ‏َن الْمُهاجِ‏ رِي ‏َن ومِنهُم أبو بكٍر الصديقُ،‏ وعُمَ‏ ‏ُربنُ‏ الْخَطابُ،‏ وأبُو عُبَيدَةِ‏ عَامِ‏ ‏ُر ب ‏ُن الْجَرا ‏ُح رضي اللّه عنهم.‏ فَتَكَلمَ‏ أبو بكِر وبَي ‏َن فَضلُ‏ الأنصَاِر وقال:‏‏'لقد رَضَي ‏ُت لَكُم أح ‏ُد هَذَي ‏ِن الرجُلَيْ‏ ‏ِن فَبَايَعُوا أيهُمَا شِ‏ ئتُ‏ ‏ْم.'‏ فَأخَذَ‏ بِيَِد عُمََر ب ‏َن وبِيَ‏ ‏ِد أبِي عُبيدةِ‏ ب ‏ِن الْجرا ‏ِح.‏ فقال عمُر ب ‏ُن الْخطا ‏ُب:‏ ‏'يَا مَعْشََر الأنصَاِر!‏ألَستُمْ‏ تَعلَمُوَن أ ‏ّن رسوَل اللِّه صلى االله عليه وسلم قَْد أمََر أبَا بَكٍر أ ‏ْن يُؤَ‏ م النا ‏َس فأيكُم تُطَي ‏ُب نفسَهُ‏ أ ‏ْن يَتَقَد ‏َم أبَا بكٍر.'‏ فقال الأنصاُر:‏ ‏'نَعُوذُ‏ باللِّه أ ‏ْن نَتَقَد ‏َم أبَاالْخطابِ‏ ،17بكرٍ.'‏فَقَدْ‏ اسْتَد ‏َل عمُر بن الْخطا ‏ِب رضي اللّه عنه بأحْقِي‏ِة أبِي بكٍر بالْخَلافَِة بع ‏ُد أ ‏ْن ذَكرهُم بأمِر الرسوِل صلى االله عليه و سلم أن يُؤم النا ‏َس أبو بكر رضي اللّه عنهفطَلَبَ‏ عمُر مِن أبِي بكٍر أ ‏ْن يَبسُ‏ ‏َط يَدَهُ‏ ليُبَايِعَهُ‏ فبَسَ‏ ‏َط يَدِهِ‏ فبَايَعَهُ‏ عمُر فالْمُهَاجِ‏ رُوَن فَالأنصَاُر.‏After the death of the Prophet, Ansaar gathered under the shelter of Banu Sa’ada to elect a caliph from them. A group of theMigrators visited there. Abu Bakr the Truthful, Umar Ibn Khattab and Abu U’baidah A’amir Ibn Al-Jarrah were among them.Abu Bakr spoke to them, explained the virtues of Ansaar and said:'I am happy with these two men, so give oath of allegiance to anyone of them whoever you like.' He caught the hand of U’marIbn Al-Khattab and that of Abu U’baida Ibn Al-Jarrah. U’mar said: 'O Group of Ansaar! Do you not know that the Allah’sProphet ordered Abu Bakr to lead people [in prayer] so who can like himself to lead Abu Bakr?' Ansaar said, 'We seek refugeof Allah that we lead Abu Bakr.' 17U’mar Ibn Al-Khattab provided reasons for the priority of Abu Bakr by mentioning the instructions of the Prophet for AbuBakr to lead people. So U’mar demanded Abu Bakr to extend his hand for the oath of allegiance. He extending his hand andU’mar gave the oath of allegiance, then the Migrators and then Ansaar did so.(17) Musnad Ahmad, Volume 2, Page 133(17) مُسنَدُ‏ أحْمَدَ‏ 2/133ExplanationHe provided reasonsPriority, preferenceWordExplanationI became happyGive oath of allegianceWordExplanationShelterA family of MadinaWordسقيفَةِ‏بنِي سَاعَدَةِ‏رَضَيتُ‏بَايَعُوااسْتَدلَ‏أحْقِيةِ‏He remindedHe asked for, hedemandedYou likeO people!He became presentGroupحَضَرَ‏نَفَرٌ‏شِ‏ ئتُمْ‏يَا مَعْشَرَ‏ذَكرَ‏طَلَبَ‏So that he gives oath ofallegianceYou preferHe spokeتَكَلمَ‏تُطَيبُ‏لِيُبَايِعَ‏He gave oath ofallegianceHe leadsYou leadHe clarifiedGrace, favorsبَينَ‏فَضلُ‏يَتَقَدمَ‏نَتَقَدمَ‏بَايَعَ‏Quranic Arabic Program43Module AR03


رضي االله عنه Lesson 3B: The Biography of Abu Bakr Al-Siddiqueوما كا ‏َن للأنصاِر رضوان اللّه عليهم أ ‏ْن يَتَخَلفُوا ع ‏ِن البَيعَِة بَع ‏ُد أ ‏ْن نَبهَهُ‏ ‏ْم عمُر إلى تِل ‏َك الْحَقِيقَةُ‏ ألا أفْضَلِيةُ‏ أبي بكٍر رضي اللّه عنه على سَائِِر الصحَابَِةرضوانُ‏ اللّه عليهم جَمِيعاً‏ فاتفَقَ‏ ‏ْتكَلِمَتُهُم عَلى البَيعَِة.‏ وفِي اليَوِم التالِي صَعَ‏ ‏َد أبُو بكٍر رضي اللّه عنه الْمِنبََر فَبَايَعَهُ‏ النا ‏ُس وتَم ‏ِت البَيعَةُ‏ لأبِي18بكٍر.‏وهِيَأُسلُوبُهُ‏ فِي الْحُكْ‏ ‏ِم رضي اللّه عنهأعْلَنَ‏ أبُو بكٍر رضي اللّه عنه أسلوبهُ‏ في الْحكِم من خَلاِل خُطبَتِِه القَصِيرَةِ‏ التِي خَطَبَهَا فِي النا ‏ِس فِي مَسْجِ‏ ‏ِد رسوِل اللِّه صلى االله عليه وسلم فقا ‏َل بع ‏ُد أ ‏ْن حَمِ‏ ‏َداللّهَ‏ وأثْنَى عَلَيِه:‏‏'ياأيهَا النا ‏ُس!‏ إِنّي قد وُلي ‏ُت عليكُم ولس ‏ُت بِخَيرِكُم.‏ فإنْ‏ أحسَنْ‏ ‏ُت فأعِينُونِي وإ ‏ْن أسَأ ‏ُت فَقَومُونِي.‏ الصدْقُ‏ أمَانَةٌ‏ والكِذْ‏ ‏ُب خَيَانَةٌ‏ والضَعِي ‏ُف فِيكُم قَوِ‏ ى عِندِي حتىارْجِ‏ عُ‏ عَلَيه حَقهُ‏ إ ‏ْن شَاءَ‏ اللّهِ،‏ والقَوِ‏ ي فِيكُم ضَعِي ‏ٌف حتّى آخِ‏ ‏ُذ الْحَ‏ ق مِنهُ‏ إن شاء اللّه.‏ لا يَدَعُ‏ قَومٌ‏ الْجِ‏ هَا ‏َد فِي سَبِي ‏ِل اللِّه إلا خَذَلَهُ‏ ‏ْم ولا تَشِ‏ ي ‏ُع الفَاحِ‏ شَةُ‏ فِي قوٍم إلاعَمهُمُ‏ اللّهُ‏ بالبَلاِء.‏ أطِيعُونِي ما أطَعْ‏ ‏ُت اللّهَ‏ ورسولَهُ‏ فإذا عَصَي ‏ُت اللّهَ‏ ورسولَه فلا طَاعَةُ‏ لِي عليكُم.'‏19It was not possible for the Ansaar, may Allah be pleased with them, to keep them away from the oath of allegiance after Umarwarned them about the reality i.e. the virtue of Abu Bakr on all companions, may Allah be please will all of them. So theyagreed his words on the oath of allegiance. On the next day Abu Bakr stood on the pulpit and people gave him the oath ofallegiance and the [process of giving] oath for Abu Bakr finished. 18His Style of GovernanceAbu Bakr announced his governance style at the time of a short speech delivered to people in the Mosque of Allah’s Apostle.He said after praising Allah and glorifying Him:'O People! I have been appointed over you but I am not better than you. If I do good, help me and if I do bad, make me straight.Truth is honesty and falsehood is dishonesty. A weak person among you is powerful in my opinion until I return him his right,if Allah wills. And a powerful person is weak until I get the due right from him, if Allah wills. A nation who leave striving inAllah’s way, He humiliates them. If vulgarity spreads in a nation, Allah spreads troubles in them. Follow me whenever I followAllah and His Prophet. If I disobey Allah and His Prophet, then following [me] is not your responsibility.' 19(19) سيرة هشام 4/661، والنهايِة 6/305./(18)انظر لمحات في الخلافة الراشدة،‏ للدكتورعبد العزيز محمد نور ولي.‏ابنالبداية(18) Look [the book] Moments in the Rightly Guided Caliphate, Abdul Aziz Muhammad Noor Wali. (19) Biography by IbnHisham, Volume 4, Page 661, Al-Bidayah wan Nihaya, Volume 6, Page 305.I do badExplanationMake me straightI returnI takeIt does not leaveHe humiliatesIt does not spread widelyHe spreads in themWordExplanationIt finishedWordExplanationThey remain behindWordيَتَخَلفُوانَبهَهُمْ‏الْحَقِيقَةُ‏تَمتِ‏أسلوبُ‏الْحكمِ‏أسَأتُ‏قَومُونِيارْجِعُ‏آخِ‏ ذُ‏Way, styleGovernanceHe announcedShortHe warned themRealityأفْضَلِيةُ‏ Superiorityسَائِرِ‏أعْلَنَ‏القَصِيرَةِ‏لا يَدَعُ‏He glorified HimAllاتفَقَتْ‏ She / they agreeالتالِيأثْنَى عَلَيهِ‏أحسَنْتُ‏أعِينُونِيخَذَلَ‏I do good لا تَشِ‏ يعُ‏Nextصَعَدَ‏Help me عَمهُمُ‏He climbedQuranic Arabic Program44Module AR03


رضي االله عنه Lesson 3B: The Biography of Abu Bakr Al-Siddique(4)(3)(7)وقَد تَضَمنَ‏ ‏ْت هَذِهِ‏ الْخُطبَةُ‏ الْخُطُو ‏ُط الرئِيسَةُ‏ لِسَيَاسَتِِه رضي اللّه عنه وهي:‏(2)(6)سَاوَى نَفسَهُ‏ بالنا ‏ِس يُسرَي عليه مِ‏ ‏َن الْحُكْ‏ ‏ِم ما يُسرَي عليهم.‏الظالِمِ‏ وإنصَا ‏ُف الْمَظلُوِم.‏ رفعُ‏ رَايَِة الْجِ‏ هَاِد فِي سبي ‏ِل اللِّه.‏إقَامَةُ‏ مُبدَأِ‏ التعَاوُ‏ ‏ِن على الْحَ‏ ق.‏قَمعُ‏ الفَاحِ‏ شَةِ‏ فِي الْمُجْتَمِ‏ ‏ِع.‏رَفعُ‏ شَعَاِر الصد ‏ِق ومُحَارَبَةُ‏ الكِذْ‏ ‏ِب.‏الأمْرُ‏ بِطَاعَتِِه مَا دَاَم يُقِي ‏ُم حُدُوَد اللِّه.‏الأخْذُ‏ على21This speech includes the major lines for his policy, they are:(1) He equaled himself to the people. Whatever was made their responsibility was also made his responsility. (2) Establishmentof the principle of cooperation for the right. (3) Raising the words of truth and fighting against the falsehood. (4) Taking fromthe offender and being just to the offended. (5) Raising the flag of striving in Allah’s way. (6) Suppression 20 of vulgarity in thesociety. (7) Instructions for following him till he establishes Allah’s limits. 2120(5)(1)أعْمَالُ‏أبِي بك ‏ٍر رضي اللّه عنه:‏أبُو بكٍر رضي اللّه عنه لَهُ‏ أعمَا ‏ٌل عَظيمةٌ‏ فقد حَق ‏َق أهْدَافاً‏ وإنْجَازَا ‏ٌت كَثيْرَةٌ‏ وجَلِيلَةٌ‏ وكَانَ‏ ‏ْت أيامُهُ‏ حَافِلَةٌ‏ بِأعمَاِل الْخَيِْر مَ‏ ‏َع أنهَا لَم تَدُ‏ ‏ْم إلا سنتَين وثَلاثَةُ‏ أشهُ‏ ‏ٍر و مِ‏ ‏َنأهَم أعمَالِِه ما يَلَي:‏Works of Abu BakrAbu Bakr had great works, so his objectives realized and there were a lot of great achievements. His period was full of piousworks along with [the reality] that it remained only for two years and three months. His most important works are as follows:(20) قَمعٌ:‏ أي قَهَرَهُم وذَللهم (21)لَمحات في الخلافة الراشدةَ،‏ للدكتور/‏ عبد العزيز محمد نور ولي.‏(20) Qam’ means he condemned them and humiliated them. (21) Moments in the Rightly Guided Caliphate, Abdul AzizMuhammad Noor Wali.ExplanationSocietyUntil he remainHe establishesGoals realizedAchievementsWordExplanationCooperationWordالتعَاوُنِ‏رَف ‏ُعشَعَارِ‏مُحَارَبَةُ‏الأخْذُ‏الْمُجْتَمِعِ‏مَا دَامَ‏يُقِيمُ‏حَققَ‏ أهْدَافاً‏إنْجَازَاتٌ‏RaisingSlogan, wordsFightingTakingExplanationIt includesخط Lines, plural ofMajorHis policyHe made equalWordتَضَمنَتْ‏الْخُطُوطُ‏الرئِيسَةُ‏سَيَاسَتِهِ‏سَاوَىFull ofHe did not remainImportantFlagIt is maderesponsibilityيُسرَيإقَامَةُ‏مُبدَأِ‏رَايَةِ‏قَمعُ‏قَهَرَوذَللحَافِلَةٌ‏لَم تَدُمْ‏أهَمSuppressionHe subdued andovercomeEstablishmentPrincipleQuranic Arabic Program45Module AR03


رضي االله عنه Lesson 3B: The Biography of Abu Bakr Al-Siddiqueأولاً‏ إنفَاذُ‏ جَي ‏ِش أُسَامَةَ‏ ب ‏َن زَيْ‏ ‏ٍد رضي اللّه عنهجَهزَ‏ رسوُل اللِّه صلى االله عليه وسلم جيشاً‏ قَب ‏َل وَفَاتِِه وأَم‏َر عَلَيِه أُسَامَةَ‏ ب ‏َن زي ‏ْد رضي اللّه عنهما.‏ وكان أسَامَةُ‏ قد أُمَِر أن يَسِ‏ يْ‏ ‏َر إلى مَشَارِ‏ ‏ِف الشامِ،‏ فَعَسْكََر فِيالْجُرْفِ‏ وقد ضَ‏ م جَيشِ‏ ‏ِه كِبَاُر النا ‏ِس وخَيَارِهِم وفِيهِم عُمَ‏ ‏ُر رضي اللّه عنه ولكن هذا الْجَي ‏ِش لَم يَبْرَ‏ ‏ْح الْمَدِينَةَ‏ لِمَرْ‏ ‏ِض رسوِل اللّه صلى االله عليه وسلم.‏ وما زَا ‏َلمُعَسْكَرًا حتّى تَوَفي رسوُل اللِّه صلى االله عليه وسلم وتَوَل ى أبو بكٍر رضي اللّه عنه الْخِ‏ لافَةً.‏ولَما وصَلَ‏ ‏ْت أنْبَاءُ‏ بِوَادِرِ‏ الردةِ‏ رَأ ‏َى أُسَامَةُ‏ أ ‏ْن يَتَرِي ‏َث حتّى يَنْجَلِي الوَضْ‏ ‏ِع وبِخَاصٍَة وأ ‏ّن مَعَهُ‏ وُجُوهُ‏ النا ‏ِس فأبَى أبو بكٍر رضي اللّه عنه إلاّ‏ أن يَسِ‏ يْ‏ ‏َر إلى ما أُمَِر بهوقال:‏ ‏'ما كُن ‏ُت لاستَفْتَ‏ ‏ُح بِشَيٍء أولَى مِن إنفَاِذ أمْ‏ ‏ِر رسوِل اللِّه صلى االله عليه وسلم ولإِن تَخْطِفِنِي الطيْ‏ ‏ُر أح ب إلَ‏ ي مِ‏ ‏ْن ذَلِ‏ ‏َك.'‏ واستَأذَنَ‏ أبو بكٍر أسُامَةَ‏ فِي عُمََر-‏رضي اللّه عنهم فأذِنَ‏ لَه ومَضَى لِوَجهِ‏ ‏ِه.‏First: Execution of the Military Expedition of Usama Ibn ZaidAllah’s Apostle prepared a military expedition before his death and made Usama Ibn Zaid its leader. Usama was instructed totravel towards the high lands of Syria. He camped at Al-Jurf. Elder people also joined his army. Umar was among them. But hisarmy did not leave Madina due to sickness of the Prophet of Allah. The army did not leave the camp until Allah’s Prophet diedand Abu Bakr took charge of Caliphate.When the news 22 about pouring out of revolt reached, Usama opined to delay it until the situation becomes clear especially thereasons [mentioned by] people were [available] with him. Abu Bakr denied [his opinion] and [asked him] to travel for what hewas instructed and said, 'I am not going to begin with something other than execution of the instructions of Allah’s Apostle.Even if birds snatch me, I like that [to implement the instructions].' Abu Bakr asked Usama to give permission [to leave]U’mar. He permitted for him and went towards his direction.(22) Anbaa’ means news22-.(22) أنباء.‏ أي أخبار.‏ExplanationWordExplanationWordExplanationWordIt becomes clearHe deniedHe leftExecutionإنفَاذُ‏جَيشِ‏يَبْرَحْ‏ما زَالَ‏يَنْجَلِيHe did not leave أبَىMilitary expeditionI beginThey snatchBirdsHe got permissionلاستَفْتَحُ‏تَخْطِفِنِيالطيْرُ‏استَأذَنَ‏He diedHe became the rulerNewsPouring outHe preparedHe ordered, he madeleaderTo travelجَهزَ‏أَمرَ‏أن يَسِ‏ يْرَ‏مَشَارِفِ‏تَوَفيتَوَلىأنْبَاءُ‏High lands وَادِرِ‏He allowedHe wentApostasy, revolt duringAbu Bakr’s reignHe campedعَسْكَرَ‏الْجُرْفِ‏الردةِ‏يَتَرِيثَ‏أذِنَ‏He delayed مَضَىSteep slopeQuranic Arabic Program46Module AR03


رضي االله عنه Lesson 3B: The Biography of Abu Bakr Al-Siddiqueعلى وآبِل مِن نَوَاحِ‏ ي مُؤتَه وأَدى23مَضَى أسامةُ‏ رضي اللّه عنه إلى أر ‏ِض الشاِم وقَاتَ‏ ‏َل مَ‏ ‏ِن ارْتَ‎د مِن قَبِيلَِة قُضَاعَِة فَفَروا إلَى دُومَِة الْجُندَ‏ ‏ِل وسَاَر أسامةُ‏ حتّى أغَاَرمُهِمتَهُ‏ بِنَجا ‏ِح وعَا ‏َد سالِمًا غَانِماً‏ فِي أربَعِي ‏َن لَيلٍَة.‏‎24‎ثانياً:‏ مُحَارَبَةُ‏ الْمُرتَدي ‏َنوَصَلَتْ‏ أنبَاءُ‏ الردةِ‏ إلى عَاصِمَ‏ ‏ِة الدولَِة الإِسلامي‏ِة الْمَدِينَةُ‏ النبَوِيةُ‏ وكان الْمُرتَدوَن على ثَلاثَِة أقسَاٍم:‏القِسمُ‏ الأو ‏ُل:‏ عَادَ‏ إلى عِبَادَةِ‏ الأوثَا ‏ِنالقسم الثانِي:‏ اتبَعَ‏ أدعِيَاءَ‏ النبُو ‏ِةالقسم الثالث:‏ استَمَر على الإِسلاِم ولكِنهُم جَحَدُوا الزكاةَ‏ وتَأَولُوها بأنهَا خَاصةٌ‏ بِزَمَ‏ ‏ِن النبِ‏ ي صلى االله عليه وسلم.... 25Usama traveled to the land of Syria and fought with those of the tribe Quda’ah who revolted. They fled to Doomat-ul-Jundaland Usama followed 23 them until he raided at Wabil in the outskirts of Muta. He completed his expedition successfully andreturned safe and sound in forty nights 24 with war booties.Second: Fight against the RebelliousThe news of revolt reached at the capital of the Islamic State (Madina of the Prophet) while the rebellious people were of threetypes:Type I: Those who returned to worshipping idols.Type II: The Followers of false claimers of prophethoodType III: Who continued [to believe] in Islam but refused to pay Zakat. They interpreted that it was specific to the Prophet’s(25) الباري time. 25 .12/276(24))أغار:‏ أي اشْتَ‎د في العُدُ‏ و وأسْرَعَ.‏لمَحات في الخلافة الراشدة،‏ للدكتور/‏ عبد العزيز محمد نور ولي ص‎8‎‏.‏فتح(23(23) Aghara means ‘he aggressively followed the enemy with speed. (24) Moments in the Rightly Guided Caliphate, AbdulAziz Muhammad Noor Wali, Page 8. (25) Fathul-Bari Volume 12, Page 276.ExplanationWordExplanationWordExplanationWordThose who revoltedCapital (of a country)OutskirtsA town in Jordanارْتَد He revoltedفَروانَوَاحِ‏ يمُؤتَهالْمُرتَدونَ‏عَاصِمَةِ‏They escapedCountryHe performedA city in NorthSaudi Arabiaدُومَةِ‏ الْجُندَلِ‏أَدىالدولَةِ‏False claimers ofprophethoodHe continuedThey refusedThey interpretedHis projectWith successSafe & soundBringing war bootiesHe raidedأغَارَ‏اشْتَدعُدُوأسْرَعَ‏مُهِمتَهُ‏نَجاحِ‏سالِمًاغَانِماً‏أدعِيَاءَ‏ النبُوةِ‏استَمَرجَحَدُواتَأَولُواHe intensifiedEnemyHe moved quicklyQuranic Arabic Program47Module AR03


رضي االله عنه Lesson 3B: The Biography of Abu Bakr Al-Siddiqueوقد أصْدَ‏ ‏َر أبو بكٍر رضي اللّه عنه كِتاباً‏ عاماً‏ وجْهَهُ‏ إلَى المرتدين فِي أنْحَاِء الْجَزِيرَةِ‏ وأرسَ‏ ‏َل بِهَذَا الكِتَا ‏ِب رُسُلاً‏ يَتَقَدمُوَن الْجَي ‏َش لِيَقرَؤُوْهُ‏ على النا ‏ِس حتَى يَفتَ‏ ‏ُح لَهُم26بَابُ‏ الرجُوِع إلَى الْحَ‏ ق ويُتِيْ‏ ‏ُح لَهُ‏ ‏ُم الفُرصَةَ‏ الْمُنَاسَبَةَ‏ لِكَي يَتَدَبرُوا أمرَهُم وحتَى يُبْرِ‏ ‏ُئ ذِمتَهُ‏ أماَم اللِّه قبلَ‏ أ ‏ْن تَقَ‏ ‏َع الْحَر ‏َب وتَرا ‏َقوكان مِن نَتِيجَ‏ ‏ِة ذل ‏َك أن وَقَعَ‏ ‏ْت اصطِدَامَا ‏ٌت بين جُيُو ‏ِش الْمُسلِمِي ‏َن وهَؤلاِء الْمُتَمَردِي ‏َن من الْمُتَنَبئِي ‏َن والْمُرتَدي ‏َن وبَذَ‏ ‏َل الْمُسلمُوَن في هذه الْحُرُو ‏ِب كُ‏ ‏َل قُوتِهِ‏ ‏ْمإيْمَانُهُم فِي أروِع صُورَةٍ‏ واستَطَاعُوا فِي النهَايَِة وقَب ‏َل مُرُوِر عَاٍم أن يَقطَعُوا دَابَِر الفِتنَِة ويُعِيدُوا الْمُرتدي ‏َن إلى دِينِهم الذي بَلغَهُ‏ الرسُوُل صلى االله عليه وسلم.‏الدمَاء‎27ُ‎ .28وتَجَلىAbu Bakr sent a general letter towards the rebellious in all directions of the Peninsula. He also sent messengers along with thisletter who went before the armies to read it in front of people. [The objective was] to open the door of return towards the truthand to allow an appropriate time for them so that they think in this matter. [The objective was] to become free from hisresponsibility in front of Allah before occurrence of war and bloodshed.26, 27The result was that collisions started between the Muslim armies and these arrogant people belonging to the false claimers ofprophethood and the rebellious groups. The Muslims put their full effort in a liberal manner in these battles. Their faith becameenlightened 28 in this wonderful situation when they became able to finish it before passing of a year to cut the root oflawlessness. The rebellious groups returned back to their religion that was preached by the Prophet.(26) تُراق الدماء:‏ تَنْصَب (27) انظُر نَ‏ ص هَذا الكتاب فِي البداية والنهاية،‏ لابنكثير ج‎5‎ص 321-320. (28) التاريخ الإسلامي،‏ محمود شاكر ص 68.(26) Turaq ud Dimaa’ means bloodshed. (27) Look at the description of this letter in Al-Bidaya wan Nihaya by Ibn Katheer,Volume 5, Page 320-321. (28) The Islamic History by Mahmood Shaker, Page 68ExplanationWordExplanationWordExplanationWordThe most wonderfulThey were able toThey thinkHe sentأصْدَرَ‏كِتاباً‏يَتَدَبرُوايُبْرِئُ‏ ذِمتَهُ‏أروعِ‏استَطَاعُواHe discharges hisresponsibilityA letterEndTo happen, to occurDirections, pluralنحو ofأنْحَاءِ‏أنْ‏ تَقَ‏ ‏َعالنهَايَةِ‏Persecution,lawlessnessBloodshedIsland i.e. Arabianpeninsulaالْجَزِيرَةِ‏تَراقَ‏ الدمَاءُ‏الفِتنَةِ‏Passing of yearCollisionsMessengers, pluralرسول ofرُسُلاً‏اصطِدَامَا ‏ٌتمُرُورِ‏ عَامٍ‏To cut, cuttingجيش Armies, plural ofيَتَقَدمُونَ‏ They go beforeجُيُوشِ‏أن يَقطَعُواRootArrogant people,rebelliousلِيَقرَؤُوْا So that they readالْمُتَمَردِينَ‏دَابِرَ‏They returnHe communicatedFalse claimer ofprophethoodالرجُوعِ‏ Returningيُتيْحُ‏الْمُنَاسَبَةَ‏الْمُتَنَبئِينَ‏بَذَلَ‏تَجَلىيُعِيدُواHe put full effort بَلغَ‏It enlightenedIt allowsAppropriateQuranic Arabic Program48Module AR03


رضي االله عنه Lesson 3B: The Biography of Abu Bakr Al-Siddiqueثالثاً:‏ جَمعُ‏ القُرآ ‏ِن الكَرِيِْملَقَد كَانَ‏ ‏ْت هَذِهِ‏ الفِكرَةُ‏ مِن عُمََر بن الْخطاب رضي اللّه عنه.‏ أخرَجَ‏ البُخَارِي فِي صَحِ‏ يحِ‏ ‏ِه عن زَي ‏ُد ب ‏ُن ثاب ‏ٍت رضي اللّه عنه قال:‏ ‏'أرسَلَ‏ إلَ‏ ي أبُو بكُر الصدي ‏ُق بع ‏َدمَقْتَلِ‏ أهْ‏ ‏ِل اليَمَامَِة فإذَا عمُر بن الْخطا ‏َب عِندَه.'‏30قال أبُو بكر رضي اللّه عنه:‏ ‏'إن عمَر أتَانِي فقال إ ن القَت ‏َل قَد يَومَ‏ اليَمَامَِة بِقُراء القرآ ‏َن وإنّي أخشِ‏ ى إ ‏ِن استَمَ‎ر القتْ‏ ‏َل بالقُراِء بالْمَوَاطِ‏ ‏ِن فَيَذْهَبُ‏القرآنَ‏ وإنّي أرَى أ ‏ْن تَأمَُر بِجَم ‏ِع القرآ ‏َن … ولَم يَزَ‏ ‏ْل عمُر يُرَاجِ‏ عُنِي حتّى شَرَ‏ ‏َح اللّهُ‏ صَدْرِي لذلك ورأي ‏ُت فِي ذل ‏َك الذي رَأ ‏ُى32‏ِب واللخَافِ‏ وصُدُورُ‏وأمَرَ‏ زي ‏َد ب ‏َن ثاب ‏ٍت فَجَمَ‏ ‏َع القرآ ‏َن مِ‏ ‏َن العَسْ‏كثيْر مِ‏ ‏َنعمَر.'‏Third: Collection of the Holy Quran33الرجَاِل.‏29اسْتَحَ‎رThis was the idea of U’mar Ibn Khattab. Bukhari reported in his Saheeh on the authority of Zaid Ibn Thabit. He said: 'AbuBakr, the Truthful, sent [a messenger] to me after the war with the ‘People of Yamamah’. At that time, U’mar Ibn Al-Khattabwas with him.'Abu Bakr said: 'U’mar has brougth [the matter] to me again and again and said that ‘killing of the Reciters [and theMemorizers] of the Quran was very intense 29 on the day of Yamamah. I fear that killing of the Reciters will continue in battlefields 30 and a big part of the Quran will go [i.e. destroy]. I think that you instruct to collect the Quran.’ U’mar kept remindingme until Allah has opened my heart for that and my opinion has become the same as the opinion of U’mar.'He instructed Zaid Ibn Thabit so he compiled the Quran from [various sources that included] the flat parts of date-palm trees 31 ,white flat stones 32 and memories of people 33 .(31) العَسبُ‏ :31استَحَر‏:‏ اشتَد الْمُوَاطِن:‏ جَمعُ‏ مَوطِ‏ ‏ٌن وهِي الْمَشهَ‏ ‏ُد من مَشَاهِ‏ ‏ِد الْحُرُو ‏ِب.‏وهِي حَجَ‏ ‏ٌر أبيَ‏ ‏ُض عَرِي ‏ٌض رَقِي ‏ٌق.‏ الْخلفاء الراشدون.‏ الدكتور أمين القضاة ص 30.َاللَخفَةِ‏جَمْ‏ عُ‏ العُسَي ‏ِبوهِي حَرِيدَةُ‏ النخ ‏ِل الْمُستَقِيِم يُكشَ‏ ‏ُط وَرَقَهَا.‏ (32) اللخَافُ‏ : جَمعُ‏َ(29) Istaharra means it became intensified. (30) Al-Muwatin is the plural of Mautin which means a place of war. (31) Al-A’asab is the plural of Al-U’saib. It is a a flat part of a date-palm tree whose leaves are removed. (32) Al-Lakhaf is the plural ofLakhafah. It is a white, wide and thin stone. (33) The Rightly Guided Caliphs. Dr. Amin Al-Qudhah, Page 30(33)(30)(29)ExplanationWordExplanationWordExplanationWordFlat stonesPlace, sceneIt continuedCollectingجَمعُ‏الفِكرَةُ‏استَمَرالْمَوَاطِنِ‏اللخَافِ‏Places of war الْمَشهَدُ‏Thinking, ideaA flat part of date-palmtreeI see, My opinion isمَقْتَلِ‏ Time or place of warأرَىحَرِيدَةُ‏It is removedLeavesWideThinTo instruct youA town in Arab, placeof great warاليَمَامَةِ‏أتَانِياسْتَحَرقُراءأنْ‏ تَأمُرَ‏يُرَاجِ‏ عُنِيشَرَحَ‏العَسْبِ‏يُكشَطُ‏وَرَقَ‏عَرِيضٌ‏رَقِيقٌ‏He takes matter to meHe openedFlat part of date-palmtree used for writingHe brought to meIt intensifiedReciter of Quran,قاري plural ofI fearأخشِ‏ ىQuranic Arabic Program49Module AR03


رضي االله عنه Lesson 3B: The Biography of Abu Bakr Al-Siddiqueرابِعاً:‏ الفُتُوحَاتُ‏ الإسلامِيةُ:‏ بَعدُ‏ أ ‏ْن استَقَ‎ر الْحُكْ‏ ‏َم لأبِي بكر الصديق رضي اللّه عنه وقَمَ‏ ‏َع فِتنَةُ‏ الْمُرتَدي ‏َن وعَادَ‏ ‏ِت الأمُوُر إلَى نَصَابِهَا،‏ اتجَهُ‏ الصدي ‏ُق رضي اللّهعنه إلى الغَايَِة السامِيةُ‏ فِي الإِسلاِم وهِي إعلاءُ‏ كَلِمَ‏ ‏ِة لا إلَهَ‏ إلاّ‏ اللّهُ‏ مُحَم ‏ُد رَسُوُل اللِّه وإخرَا ‏ُج النا ‏ِس بِهَا مِن الظلُمَا ‏ِت إلَى النوِر لِذَا فَقَ‏ ‏َد آ ‏َن الأوَا ‏َن لِنَشْ‏ ‏ِر الدَعْوَ‏ ‏ِةخَارِجِ‏ الْجَزِيرَةِ‏ العربِيِة فكَانَ‏ ‏ِت الفَتُوحَا ‏ُت فِي عَهدِهِ‏ فِي جَبهَتَيْ‏ ‏ِن:‏الأُولَى:‏ جَبهَةُ‏ الفُرْ‏ ‏ِس فِي الشرِق:‏ لَما فَرَغَ‏ خَالُِد ب ‏ُن الوَلِي ‏ُد مِن قِتَاِل الْمُرتدينَ،‏ أرسَلَهُ‏ أبو بكر بِجَي ‏ٍش إلَى العِرَا ‏ِق لِمُحَارَبَِة الْفُرْ‏ ‏ِس الذين رَفَضُوا دَعوَةُ‏ الإِسلاِم.‏ودَارَتْ‏ أو ‏ُل مَعرِكَ‏ ‏ٍة بَيْ‏ ‏َن الطرَفَيْ‏ ‏ِن فِي كَاظِمَةً‏ فانْهَزَمَ‏ الفُرَ‏ ‏ُس وقُتِل قائِدُهُمْ،‏ وغَنِ‏ ‏َم الْمُسلِمُوَن غَنَائَِم كثيْرةً‏ ثُم تَوَالَ‏ ‏ْت انتِصَارَا ‏ُت الْمسلمي ‏َن فِي عِدةِ‏ مَعَارَِك حتّىدَخَلَتْ‏ أكثَُر الْمَنَاطِ‏ ‏ِق الوَاقِعَِة غَرْ‏ ‏ُب الفُرَا ‏َت تَح ‏َت حُكمِهِم حَربًا أو صُلْحًا واتخَذُوا الْحِ‏ يْرَةَ‏ مَركزًا لَهُم.‏Fourth: The Islamic Conquests: After the government of Abu Bakr, the Truthful became stable, the lawlessness of therebellious groups was overcome and the matters returned to their normal conditions, the Siddique drew his attention to asuperior mission about Islam. It is exaltation of the words that 'There is no god except Allah and Muhammad is the Prophet ofAllah'. [It is the] bringing people out of the darkness and [bring them] towards the light. This was due to lack of time forspreading the [Islamic] call outside the Arabian Peninsula. [Since the governments outside the Arabian Peninsula used topersecute any person leaving his / her faith, therefore] the conquests during his period were in two directions:The first direction was towards the Iranians in East. When Khalid Ibn Al-Waleed [the most expert Muslim Military General]became free from fighting the rebellious groups, Abu Bakr sent him with an army towards Iraq to fight against the Iranians whorejected the call of Islam. The first battle happened between the two sides at Kazima 34 . The Iranians were defeated and theirleader was killed. The Muslims found huge quantities of war booties. Then the conquests of the Muslims continued in a numberof battles until the areas situated on the West [bank] of the [River] Euphrates entered under their government by war or byreconciliation. They made 'Al-Heera' as their center.34َ(34) Look 'Al-Khareeta' Page 19(34) انظر الْخريطة ص 19.ExplanationWar booties, pluralغنيمة ofWordExplanationSpreadingWordExplanationConquestsIt became stableWordالفُتُوحَاتُ‏استَقَرنَشْرِ‏جَبهَتَيْنِ‏of تثنيه directions, Two غَنَائِمَ‏جبهةIt continuedVictoriesNumber of battlesAreasPersianالفُرْسِ‏فَرَغَ‏قِتَالِ‏رَفَضُواتَوَالَتْ‏انتِصَارَاتُ‏عِدةِ‏ مَعَارِكَ‏الْمَنَاطِقِ‏He became freeFightingThey rejectedIt returnedIts normalHe drew his attentionObjective, missionعَادَتِ‏نَصَابِهَااتجَهُ‏الغَايَةِ‏River Euphrates inIraqIt happenedالسامِيةُ‏ Superior, highدَارَتْ‏الفُرَاتَ‏ReconciliationA town in IraqCenter, capitalBoth sidesExaltationBecause it lackedAt this timeإعلاءُ‏لِذَا فَقَ‏ ‏َدآنَ‏ الأوَانَ‏الطرَفَيْنِ‏كَاظِمَةً‏انْهَزَمَ‏صُلْحًاالْحِ‏ يْرَةَ‏مَركزًاA town in IraqThey were defeatedQuranic Arabic Program50Module AR03


رضي االله عنه Lesson 3B: The Biography of Abu Bakr Al-Siddiqueوفِي شَهْ‏ ‏ِر صَفٍر مِ‏ ‏َن السنَِة الثالِثَِة عَشَرَةً‏ أمََر أبُو بكٍر خَالَِد بْ‏ ‏َن الولي ‏ُد أ ‏ْن يَتَوَجهَ‏ مَ‏ ‏َع قِسْ‏ ‏ٍم مِن الْجَي ‏ِش إلَى الشاِم لِمُسَاعَدَ‏ ‏ِة الْمُسلمِي ‏َن هُنَا ‏َك عَلَى الرومِ،‏ وأمََر أ ‏ْنيَخْلِفَ‏ عَلَى العِرَا ‏ِق الْمُثَنى بْ‏ ‏َنالثَانِيةُ:‏ جَبهَةُ‏ الروِم فِي الشمَاِل:‏ وَجهَ‏ أبُو بكٍر رضي اللّه عنهُ‏ خَالَِد بْ‏ ‏َن سعي ‏ِد بْ‏ ‏َن العَا ‏ِص على رَأ ‏ِس جَي ‏ٍش مِ‏ ‏َن الدعَاةِ‏ الفَاتِحِ‏ ي ‏َن إلى مَشَارِِق الشاِم وعَسْكََر بِتِيمَاِءوالتَقَى الروَم ثُمكَتَ‏ ‏َب إلى أبِي بكٍر يَطلِبُهُ‏ الْمَدَ‏ ‏َد والعَوَن فَجَه‏َز أبُوبكر رضي اللّه عنه أربَعَةَ‏ جُيُو ‏ٍش.‏حَارِثَة‎35‎ .During the month of Safar 13H [the second month of the lunar calendar], Abu Bakr instructed Khalid Ibn Al-Waleed to movetowards Syria with a division of army to help the Muslims there [who were fighting] against the Rome. He instructed him toleave Muthanna Ibn Al-Haaritha 35 at Iraq [as the chief commander].Second direction was towards the Syria in the North. Abu Bakr sent Khalid Ibn Sa’eed Ibn Al-A’as towards the top of an armyof the missionary conquerors towards the Eastern Syria. He camped at Teema and faced the Roman army. He wrote a letter toAbu Bakr in that he demanded for help and support. So Abu Bakr prepared four armies. First: Its leader was A’mr Ibn Al’Aasand it was sent to Palestine. Second: Its leader was Shurhabeel IbnHasanah and it was sent to Jordan. Third: Its leader was Yazeed Ibn AbiSufyan and it was sent to Balaqa. Fourth: Its leader was Abu U’baidahA’amir Ibn Al-Jarrah and it was sent toالأول:‏ قائِدُهُ‏ عَمرُو بنُ‏ العاصِ‏ ووُجهَتْهُ‏ إلىفَلَسطِيْنَ.‏الثاني:‏ قائِدُهُ‏ شُرحَبِيلُ‏ بنُ‏ حَسَنَةً‏ ووجهته إلىالأُردُنِ.‏الثالث:‏ قائده يزيد بن أبي سفيان ووجهتهالبَلَقَاءُ.‏الرابع:‏ قائده أبو عُبَيدَة عَامِرُ‏ بنُ‏ الْجراحَ‏ووجهته حِ‏ مَصٍ‏36.Hims. 36 )(36)السيرة النبويةوتاريخ الخلفاء الراشدين،‏ عبد االله الصالح العثيمين ص 81.الخلفاء الراشدون،‏ الدكتورأمينالقضاة ص 30(35(35) The Biography of the Prophet and the History of the Rightly Guided Caliphs, A’bdullah Al-Saleh Al-U’thaimeen, Page 81.(36) The Rightly-Guided Caliphs, Dr. Amin Al-Qudhaw, Page 30ExplanationWordExplanationWordExplanationWordIt was sent toPalestineJordanAn area in South SyriaA town in Central SyriaEastern sidesHe demandedHelpHelp, supportLeaderDivisionقِسْمٍ‏مُسَاعَدَةِ‏هُنَاكَ‏أنْ‏ يَخْلِفَ‏الدعَاةِ‏مَشَارِقِ‏يَطلِبُ‏الْمَدَدَ‏العَونَ‏قائُِدوُجهَتْهُ‏فَلَسطِيْنَ‏الأُردُنِ‏البَلَقَاءُ‏حِ‏ مَصٍ‏HelpThereTo leaveInviters to Islam,داعي plural ofQuranic Arabic Program51Module AR03


رضي االله عنه Lesson 3B: The Biography of Abu Bakr Al-Siddiqueوَوَصَلَتْ‏ جيو ‏ُش الْمسلمي ‏َن إلى مَشَارِ‏ ‏ِف الشاِم وفلسطي ‏َن فِي أوَائِِل السنَِة الثَالِثَِة عَشَرَةً‏ لِلهِجرَةِ‏ ودَارَ‏ ‏ْت بَينَهَا وبَيْ‏ ‏َن جيو ‏ِش الروِم عِدةٌ‏ اشْتِبَاكَا ‏ٍت تَلَتْهَا مَعَارٌِك كَبِيْرَةٌ‏وفُتوحاتٌ‏ عَظِيمَةٌ‏ مِنهَا:‏أ-‏ مَعرِكَةُ‏ أجنادِي ‏َن:‏ سنة ‎13‎ه:‏ بَعدُ‏ الْمُنَاوَشَا ‏ِت الأولَى بَي ‏َن الْمُسلمي ‏َن والروِم أعَ‏ د مَلِ‏ ‏ُك الروِم هِرْقَلَ‏ جَيشًا كبَ‏ ◌ِ يرًا لِمُقَاتَلَِة الْمُسلِمِي ‏َن.‏ فَاستَنْجَدَ‏الْمُسلِمونَ‏ بأبِي بكر رضي اللّه عنه وأمََر أبو بكر خال ‏َد بن الوليد أ ‏ْن يَتَوَجهَ‏ مِن العرا ‏ِق بِقِسٍم مِن الْجَي ‏ِش لِنَجَدَتْهُم.‏واخْتَرَقَ‏ خال ‏ٌد الصحرَاءَ‏ بِسُرعٍَة مُذهِلٍَة حتَى التَحَ‏ ‏َق بالْمُسلمي ‏َن فِي الشاِم.‏ فَتَوَلى قِيَادَتُهُ‏ ‏ْم ورَتبَهُم تَرتِيبًا مُمتَازًا.‏ وانطَلَقَ‏ الْجَمِي ‏ُع لِلوُقُو ‏ِف مَ‏ ‏َع عَمرَو ب ‏َن العَا ‏ِص الذيكان يُواجِ‏ هُ‏ جَيشًا رُوميًاكبيرًا فِي أجنَادِي ‏َن مِن أراضِي فَلسطي ‏َن ولِما التَقَى الطرفَا ‏ِن هَزََم الْمسلموَن الروَم هزيْمَةًكبيرةً‏ وانتَصَرُوا عليهم.‏38The Muslim armies reached at the high plains of Syria and Palestine in initial months of 13H. A number of small battleshappened between them and the Roman armies which were followed by great wars and big conquests. [Following are] fromthem:A. The Battle of Ajnadeen 13H: After initial fights 37 between the Muslims and the Rome, the king of Rome, Herculesprepared a great military to fight against the Muslims. The Muslims asked from help from Abu Bakr and he instructed KhalidIbn Al-Waleed to move from Iraq with a division of army to relieve them.Khalid passed the desert with an amazing speed and joined the Muslims at Syria. He changed their leadership and arrangedthem in a superior organization. All of them rushed to stay with A’mr Ibn Al-A’as who was facing towards a great Romanarmy at Ajnadeen in the land of Palestine. When both sides met [in the battlefield], the Muslims defeated the Romans greatly 38and became victorious against them.المناوشاتْ‏ : جمع مناوشة أي خالط مقدمة الجيش.‏ (38) السيرة النبوية وتاريخ الخلفاء الرَاشدين،‏ عبد االله الصالح العثيمين ص 86(37) Al-Munawashat is the plural of Munawashah which means the initial fight of the front part of an army. (38) TheBiography of the Prophet and the History of the Rightly Guided Caliphs, A’bdullah Al-Saleh Al-U’thaimeen, Page 86.37(37)ExplanationWordExplanationWordExplanationWordSuperiorThey rushedTo stayIt relieved themHe passed throughSpeedIt reachedHigh landsInitial monthsوَصَلَتْ‏مَشَارِفِ‏أوَائِلِ‏نَجَدَتْهُماخْتَرَقَ‏سُرعَةٍ‏مُمتَازًاانطَلَقَ‏اِلوُقُوفِ‏LandTwo sidesThey defeatedDefeatThey become victoriousAmazingHe joinedHe turnedTheir leadershipHe organized themIt happenedFights, battlesIt followed byFights, battlesTo fightدَارَتْ‏اشْتِبَاكَاتٍ‏تَلَتْهَاالْمُنَاوَشَاتِ‏مُقَاتَلَةِ‏مُذهِلَةٍ‏التَحَقَ‏تَوَلىقِيَادَتُهُمْ‏رَتبَهُمأراضِيالطرفَانِ‏هَزَمَ‏هزيْمَةً‏انتَصَرُواOrganizationاستَنْجَدَ‏He called for help تَرتِيبًاQuranic Arabic Program52Module AR03


رضي االله عنه Lesson 3B: The Biography of Abu Bakr Al-Siddiqueب-‏ مَرَجَ‏ الصفْ‏ ‏ِر سنة حَدثَ‏ هَذَا اللقَاِء إلَى الْجُنُو ‏ِب مِن دِمَشْ‏ ‏ٍق مَ‏ ‏َع قُوا ‏ُت الروِم التِي جَاءَ‏ ‏ْت مِن حِ‏ م ‏ٍص فِي الشمَاِل فَتَلتَ‏ ‏َف لِتَقَابُِل الْمُسلِمِي ‏َن مِ‏ ‏َنالْجُنُوبِ‏ وَقَفَ‏ خَالٌِد ومَعَهُ‏ أبُو عُبَيدَةَ‏ وَرَاءَ‏ الصفُو ‏ِف.‏ وسَارَ‏ بِهِ‏ ‏ْم نَحَو جَي ‏ِش الروِم الذِي بَعَثَهُ‏ هِرقَ‏ ‏َل.‏ وكَانُوا مِن أه ‏ِل القُوةِ‏ والشدةِ‏ لِيَغِي ‏َث حَامِيَةَ‏ دِمَش ‏َق التِي كَا ‏َنيُحَاصِرُهَا الْمُسلموَن فاضطَ‎ر الْمسلموَن إلَى أن يَسِ‏ يرُوا نَحوِهَا،‏ وبَلَ‏ ‏َغ عَدَدُ‏ الروِم أكثَُر مِن عَشَرَةَ‏ آلا ‏ٍف اجتَمَعُوا فِي مَرَ‏ ‏َج الصُفِر ونَظََر إلَيهم خال ‏ُد بن الولي ‏َد ثُمأسرَعَ‏ يُعَب ‏ُئ جَيشَهُكَتَعبِئٍَة يَوَم أجنَادِي ‏َن وفِي هَذِهِ‏ الْمَعرِكَ‏ ‏ِة انْهَزََم الروَم وأصَا ‏َب الْمُسلموَن عَسْكَرَهُ‏ ‏ْم وقَتَلُوا مِنهُمكثيرًا وتَبَددَ‏ ‏ْت40 39فُلولَهُ‏ ‏ْم.‏:13...مَرَضُ‏أبِي بكر رضي اللّه عنه ووَفَاتُهُ‏كان سَبَ‏ ‏ُب مر ‏ِض أبِي بكر الصديق رضي اللّه عنه أنهُ‏ اغتَسَ‏ ‏َل فِي يَوِم بَارٍِد فأُصِي ‏َب بالْحُمَى خَمسَةَ‏ عَشََر يومًا لا يُخرِ‏ ‏ُج فيها إلى الصلاةِ‏ وكان يَأمُُر عمَر بن الْخَطا ‏ُبأن يُصَلي بالنا ‏ِس وكان النا ‏ُس يَدخُلُوَن إلَيِه يَزُورُونَهُ‏ وهُو فِي البي ‏ِت وكان عُثمَا ‏ُن رضي اللّه عنه ألزَمَهُم له فِي مَرَضِ‏ ‏ِه.‏B. The Battle of Maraj-us-Sufr 13H: This encounter occurred in the South of Damascus with the Roman armies coming fromHims in the North. They seized Muslims from the South …. Khalid was behind the rows and Abu U’baida was with him. ARoman army similar to that of the Roman army sent by the Hercules passed by them. They were very powerful and violent tohelp their garrison at Damascus to seize the Muslims. So the Muslims were forced to move in the similar way. The number ofRomans reached above 10,000. They gathered at Maraj-us-Sufr. Khalid Ibn Al-Waleed looked at them and moved quickly. Hewas mobilizing his army like the mobility of the day of Ajnadeen. In this battle, the Romans were defeated, the Muslimsreached at their camp, killed them a lot and dispersed their troops.39 40The Sickness of Abu Bakr & His DeathThe reason of sickness of Abu Bakr, the truthful was that he took a bath on a cold day and was caught by a viral infection for15 days. He did not use to come out for the prayer and instructed U’mar Ibn Al-Khattab to lead people for prayer. People usedto enter into his [house] and visit him while he was staying at home and Uthman was arranging them during his sickness.(39) فلولهم:‏ أي الباقي المنقطع منهم.‏ (40) الطريق إلى دمشق،‏ أحمد عادل كمال ص 293.(39) Fululahum means the remaining troops separated from their army. (40) The Road to Damascus, Ahmed A’adil Kamal,Page 293.ExplanationWordExplanationWordExplanationWordMilitary troopsReasonSicknessHe washed, took a bathHe was attached byA viral infectionThey meetHe made it their dutyفُلولَ‏سَبَبُ‏مرضِ‏اغتَسَلَ‏أُصِيبَ‏الْحُمَىيَزُورُونَ‏ألزَمَهُمHe movedTo helpGarrison, armyThey were forcedIt blocked from varioussideHe mobilizedMobilizingThey dispersedسَارَ‏لِيَغِيثَ‏حَامِيَةً‏اضطَريُحَاصِرُ‏يُعَبئُ‏تَعبِئَةٍ‏تَبَددَتْ‏Joining pointIt happenedMeeting, encounterArmed ForcesThey blocked fromvarious sidesTo fightHe stayedRows of an armyمَرَجَ‏حَدثَ‏اللقَاءِ‏قُواتُ‏تَلتَفَ‏تَقَابُلِ‏وَقَفَ‏الصفُوفِ‏Quranic Arabic Program53Module AR03


رضي االله عنه Lesson 3B: The Biography of Abu Bakr Al-Siddiqueومَا زَا ‏َل الْمَر ‏ُض بِه حتَى تَوَفي أبُو بكر رضي اللّه عنه مَسَاءُ‏ لَيلَِة الثلاثَاِء لثَمَانِي لَيَاٍل بَقِي ‏َن مِن جَمَادِى الآخِ‏ رَةِ‏ سَنَةً‏ ثَلا ‏ُث عَشَرَةً‏ لِلهِجرَةِ‏ فَكَانَ‏ ‏ْت خَلافَتُهُ‏ سَنَتَيْ‏ ‏ِنوثَلاثَةُ‏ أشهَُر وعَشََر لَيَاٍل.‏وقد أوصَى رضي اللّه أن تَغسِ‏ لَهُ‏ زَوجَتُهُ‏ أسْمَاءُ‏ بِنْ‏ ‏ُت عَمِي ‏َس رضي اللّه عنها وكُف ‏َن بِثَوبَيْ‏ ‏ِن وقِي ‏َل بِثَلاثٍَة.‏وَصَلى عَلَيه عمُر بن الْخطا ‏ِب رضي اللّه عنه ودَفَ‏ ‏َن ليلاً‏ إلى جانِ‏ ‏ِب صَاحِ‏ بِِه عليه الصلاة والسلام وجُعِ‏ ‏َل رأسَهُ‏ بِمُحَاذَاة‎41ِ‎ كَتِفَي رَسوِل اللِّه صلى االله عليه وسلم.‏‎42‎رضِي عنهُ‏ وجَزَاهُ‏ عَ‏ ‏ِن الإِسلاِم والْمُسلِمِي ‏َن خَيَر الْجَزَاِء.‏َرحِ‏ مَهُ‏ اللّهُ‏ و‏(مأخوُذْ‏ من ‏'تعليم اللغة العربِية'،‏ الْجامعة الإسلامية بالْمَدِينِة الْمُنَورَةِ)‏His sickness continue until Abu Bakr died at the 23rd night while eight nights were remaining from Jamadi-al-Ukhra13H [the 6 th month of the lunar calendar]. So his Caliphate remained for two years, three months and 10 nights.In his will, he asked that his wife Asma Bint A’mees to give him [his dead body] a bath. He was wrapped in twocloths and it is also said that [he was wrapped] in three cloths.U’mar Ibn Al-Khattab [led the] funeral prayer for him and buried him on the side of his friend [the Holy Prophet,peace and blessings be upon him]. His head was kept parallel 41 to the shoulder of Allah’s Prophet 42 . May Allah bemerciful for him and may be pleased with him. May Allah reward him the best reward for [his contribution to] Islamand Muslims.- عنه -(41) بمحاذاة:‏ أي وازاه.‏ (42)الخلفاء الراشدون،‏ الدكتور أمين القضاة 33.(41) Muhazat means parallel to. (42) The Rightly Guided Caliphs, Dr. Amin Al-Qudhah, Page 33Rule of the DayPast Tense in its simple form means that 'Someone did something once in past.'You can add different words to it to change its sense. It is described in detail inlater chapters. Just note the following:are لو،‏ إنْ‏ negative. is added before the past tense in order to make the sentence ماadded before the past tense to make the sentence conditional. هل،‏ أ are addedbefore the past tense to make the sentence interrogative.Face the Challenge!What is the difference betweenand كَتَبَ‏‏?كُتِبَ‏ExplanationWordExplanationWordExplanationWordParallelTwo shouldersHe rewarded himوَازَاهُ‏كَتِفَيجَزَاهُ‏He was wrapped (incloths after death)He buriedParallelEveningRemainingHe asked in his willمَسَاءُ‏بَقِينَ‏أوصَىكُفنَ‏دَفَنَ‏مُحَاذَاةِ‏Quranic Arabic Program54Module AR03


فعل ماضي مَجهول Lesson 4A: The Past Tense: Passive VoiceThe Result (1)Compare the result. Each line carried two marks. If your score is below 80%, repeat the test.صيغةفعل ماضي معلومفعل ماضي مجهولPast Tense: Passive VoiceHe was killedBoth of them werekilled (male)They were killed(male)She was killedBoth of them werekilled (female)They were killed(female)You were killed (male)Both of you were killed(male)You all were killed(male)You were killed(female)Both of you were killed(female)You all were killed(female)I was killedWe were killedHe killedPast Tense: Active VoicePersonواحد مذكر غائبتثنية مذكر غائبقَتَلَ‏قَتَلاقُتِلَ‏قُتِلاBoth of them killed(male)They killed (male)جمع مذكر غائبواحد مؤنث غائبقَتَلُواقَتَلَ‏ ‏ْتقُتِلُواShe killed قُتِلَتْ‏Both of them killed(female)تثنية مؤنث غائبجمع مؤنث غائبقَتَلَتَاقَتَلْ‏ ‏َنقُتِلَتَا(female) They killed قُتِلْنَ‏You killed (male)واحد مذكر حاضرتثنية مذكر حاضرقَتَلْ‏ ‏َتقَتَلْتُمَاقُتِلْتَ‏(male) Both of you killed قُتِلْتُمَاYou all killed (male)جمع مذكر حاضرواحد مؤنث حاضرقَتَلْتُ‏ ‏ْمقَتَلْ‏ ‏ِتقُتِلْتُمْ‏(female) You killed قُتِلْتِ‏Both of you killed(female)تثنية مؤنث حاضرجمع مؤنث حاضرقَتَلْتُمَاقَتَلْتُ‏ نقُتِلْتُمَاقُتِلْتُن You all killed (female)I killedواحد متكلمجمع متكلمقَتَلْ‏ ‏ُتقَتَلْنَاقُتِلْتُ‏We killed قُتِلْنَاQuranic Arabic Program55Module AR03


فعل ماضي مَجهول Lesson 4A: The Past Tense: Passive Voiceصيغةفعل ماضي معلومفعل ماضي مجهولPast Tense: Passive VoiceHe was raisedBoth of them wereraised (male)They were raised(male)She was raisedBoth of them wereraised (female)They were raised(female)You were raised (male)Both of you wereraised (male)You all were raised(male)You were raised(female)Both of you wereraised (female)You all were raised(female)I was raisedWe were raisedHe raisedPast Tense: Active VoicePersonواحد مذكر غائبتثنية مذكر غائبجمع مذكر غائبواحد مؤنث غائبتثنية مؤنث غائبجمع مؤنث غائبواحد مذكر حاضرتثنية مذكر حاضرجمع مذكر حاضرواحد مؤنث حاضرتثنية مؤنث حاضرجمع مؤنث حاضرواحد متكلمجمع متكلمرَفَ‏ ‏َعرَفَعارُفِعَ‏رُفِعاBoth of them raised(male)رَفَعُوا (male) They raisedرَفَعَ‏ ‏ْترُفِعُواShe raised رُفِعَتْ‏Both of them raised(female)رَفَعَتَارَفَعْ‏ ‏َنرُفِعَتَا(female) They raised رُفِعْنَ‏رَفَعْ‏ ‏َت (male) You raisedرَفَعْتُمَارُفِعْتَ‏رُفِعْتُمَاBoth of you raised(male)رَفَعْتُ‏ ‏ْم (male) You all raisedرَفَعْ‏ ‏ِترُفِعْتُمْ‏(female) You raised رُفِعْتِ‏Both of you raised(female)رَفَعْتُمَارَفَعْتُ‏ نرُفِعْتُمَارُفِعْتُن You all raised (female)I raisedرَفَعْ‏ ‏ُترَفَعْنَارُفِعْتُ‏We raised رُفِعْنَاQuranic Arabic Program56Module AR03


فعل ماضي مَجهول Lesson 4A: The Past Tense: Passive Voiceصيغةفعل ماضي معلومفعل ماضي مجهولPast Tense: Passive VoiceHe was brought closerBoth of them werebrought closer (male)They were broughtcloser (male)She was brought closerBoth of them werebrought closer (female)They were broughtcloser (female)You were broughtcloser (male)Both of you werebrought closer (male)You all were broughtcloser (male)You were broughtcloser (female)Both of you werebrought closer (female)You all were broughtcloser (female)I was brought closerWe were brought closerPast Tense: Active VoiceHe came closerPersonواحد مذكر غائبتثنية مذكر غائبجمع مذكر غائبواحد مؤنث غائبتثنية مؤنث غائبجمع مؤنث غائبواحد مذكر حاضرتثنية مذكر حاضرجمع مذكر حاضرواحد مؤنث حاضرتثنية مؤنث حاضرجمع مؤنث حاضرواحد متكلمجمع متكلمقَرُ‏ ‏َبقَرُباقُرِبَ‏قُرِباBoth of them came closer(male)قَرُبُوا (male) They came closerقَرُبَ‏ ‏ْتقُرِبُواShe came closer قُرِبَتْ‏Both of them came closer(female)قَرُبَتَاقَرُبْ‏ ‏َنقُرِبَتَاقُرِبْنَ‏They came closer(female)قَرُبْ‏ ‏َت (male) You came closerقَرُبْتُمَاقُرِبْتَ‏قُرِبْتُمَاBoth of you came closer(male)You all came closer(male)قَرُبْتُ‏ ‏ْمقَرُبْ‏ ‏ِتقُرِبْتُمْ‏(female) You came closer قُرِبْتِ‏Both of you came closer(female)قَرُبْتُمَاقَرُبْتُ‏ نقُرِبْتُمَاقُرِبْتُنYou all came closer(female)قَرُبْ‏ ‏ُت I came closerقَرُبْنَاقُرِبْتُ‏We came closer قُرِبْنَاWorth ReadingWhat is the difference between an extremist and a moderate person? Whichapproach is better: Extremism or Moderatism?http://www.mubashirnazir.org/PD/English/PE02-0015-Extremist.htmQuranic Arabic Program57Module AR03


فعل ماضي مَجهول Lesson 4A: The Past Tense: Passive Voiceصيغةفعل ماضي معلومفعل ماضي مجهولPast Tense: Passive VoiceHe was listenedBoth of them werelistened (male)They were listened(male)She was listenedBoth of them werelistened (female)They were listened(female)You were listened(male)Both of you werelistened (male)You all were listened(male)You was listened(female)Both of you werelistened (female)You all were listened(female)I was listenedWe were listenedHe listenedPast Tense: Active VoicePersonواحد مذكر غائبتثنية مذكر غائبجمع مذكر غائبواحد مؤنث غائبتثنية مؤنث غائبجمع مؤنث غائبواحد مذكر حاضرتثنية مذكر حاضرجمع مذكر حاضرواحد مؤنث حاضرتثنية مؤنث حاضرجمع مؤنث حاضرواحد متكلمجمع متكلمسَمِ‏ ‏َعسَمِعاسُمِعَ‏سُمِعاBoth of them listened(male)سَمِعُوا (male) They listenedسَمِعَ‏ ‏ْتسُمِعُواShe listened سُمِعَتْ‏Both of them listened(female)سَمِعَتَاسَمِعْ‏ ‏َنسُمِعَتَا(female) They listened سُمِعْنَ‏سَمِعْ‏ ‏َت (male) You listenedسَمِعْتُمَاسُمِعْتَ‏سُمِعْتُمَاBoth of you listened(male)سَمِعْتُ‏ ‏ْم (male) You all listenedسَمِعْ‏ ‏ِتسُمِعْتُمْ‏(female) You listened سُمِعْتِ‏Both of you listened(female)سَمِعْتُمَاسَمِعْتُ‏ نسُمِعْتُمَاسُمِعْتُنYou all listened(female)I listenedسَمِعْ‏ ‏ُتسَمِعْنَاسُمِعْتُ‏We listened سُمِعْنَاFace the Challenge!Identify 10 words from your vocabulary related tothe passive voice of Past Tense.Quranic Arabic Program58Module AR03


فعل ماضي مَجهول Lesson 4A: The Past Tense: Passive VoiceThe Result (2)Compare the result. Each word carried two marks. If your score is below 80%, repeat the test.EnglishHumiliation and misery was stamped upon them.And when the son of Marry was put as an example.If he died or was killed, will you turn on your heels.If they were with us, they did not die and were notkilled.O people! An example was put. So listen to it.And the person who was killed wrongfully, so Wehave made his heirs powerful (by giving them theright to plead against him in the court.)And when it is said to them, do not make mischiefin the earth.And when the girl that was buried alive was asked,for what sin she was killed.And when the wild beasts were herded together. (InArabic, past tense is used to describe a confirmevent of future.)If we had anything to do in this matter, we were notkilled here.And when the reports (of good and bad deeds of aperson) were unfoled.And when the sky was torn.And when it was said to him, 'Be fearful to Allah.'Arrogance took him to sin.Rule of the Dayعربِيضُرِبَتْ‏ عَلَيْهِمْ‏ الذلةُ‏ وَالْمَسْكَنَةُ‏وَلَما ضُرِ‏ ‏َب ابْنُ‏ مَرْيَمَ‏ مَثَلاً‏أَفَإِيْن مَاتَ‏ أَوْ‏ قُتِ‏ ‏َل انْقَلَبْتُمْ‏ عَلَى أَعْقَابِكُ‏ ‏ْملَوْ‏ كَانُوا عِنْدَنَا مَا مَاتُوا وَمَايَا أَيهَا الناسُ‏وَمَنْ‏وَإِذَاقُتِ‏ ‏َلقِي ‏َلضُرِ‏ ‏َبمَظْلُوماً‏ فَقَ‏ ‏ْدقُتِلُوامَثَلٌ‏ فَاسْتَمِعُواجَعَلْنَالِوَلِيهِ‏ سُلْطَاناً‏لَهُمْ‏ لا تُفْسِ‏ دُوا فِي الأَرْ‏ ‏ِضوَإِذَا الْمَوْءُودَةُ‏ سُئِلَ‏ ‏ْت.‏وَإِذَا الْوُحُوشُ‏حُشِ‏ رَ‏ ‏ْتلَوْ‏ كَانَ‏ لَنَا مِنْ‏ الأَمْرِ‏ شَيْءٌ‏وَإِذَا الصحُفُ‏نُشِ‏ رَ‏ ‏ْتوَإِذَا السمَاءُكُشِ‏ طَ‏ ‏ْتقِي ‏َل وَإِذَابِأَي ذَنْبٍ‏مَا قُتِلْنَاقُتِلَ‏ ‏ْتهَاهُنَالَهُ‏ اتقِ‏ اللهَ‏ أَخَذَتْهُ‏ الْعِزةُ‏ بِالإِثِْمA sentence has three components: the verb, the subject (one who performs a task) and the object (onwhom the task was performed). First two are essential part of a sentence while the object is not alwaysessential. For example كَتَبَ‏ زَيدٌ‏ رِسالَةً‏ (Zaid wrote a letter). Hereis the subject and زَيدٌ‏ verb, isكَتَبَ‏ theobject. is the رِسالَةً‏Quranic Arabic Program59Module AR03


فعل ماضي مَجهول Lesson 4A: The Past Tense: Passive VoiceEnglishDo you intend to ask your prophet as Moses wasasked before.Do they not see the camels how they were created?(In Arabic, a group as a whole is considered‘feminine’. Therefore, the feminine pronoun is usedfor it.)And towards the sky, how it was raised ?And towards the earth, how it was leveled?And towards the mountains, how they were fixed ?Human being was created of haste.Human being was created weak.Were they created of nothing or We are their Creator?The man should think from what he was created . Hewas created from a gushing fluid.Fasting was made mandatory for you as it was mademandatory for those who were before you.Have they created the heavens and the earth. (Thevoice is active here, not the passive one.)Retaliation was made mandatory for you in case of amurder.And We carried him on (an ark) made of woodenplanks and nails. It flows in our sight (on the water),as a reward for that who was rejected.عربِيأَمْ‏ تُرِيدُونَ‏ أَنْ‏ تَسْأَلُوا رَسُولَكُمْ‏ كَمَا سُئِ‏ ‏َلمُوسَى مِنْ‏ قَبْلُ‏أَفَلا يَنْظُرُونَ‏ إِلَى الإِبِلِ‏ كَيْفَ‏ خُلِقَ‏ ‏ْتوَإِلَى السمَاءِ‏ كَيْفَ‏ رُفِعَ‏ ‏ْتوَإِلَى الأَرْضِ‏ كَيْفَ‏ سُطِحَ‏ ‏ْتوَإِلَى الْجِ‏ بَالِ‏ كَيْفَ‏ نُصِبَ‏ ‏ْتخُلِقَ‏ الإِنسَانُ‏ مِنْ‏ عَجَ‏ ‏ٍلخُلِقَ‏ الإِنسَانُ‏ ضَعِيفاً‏أَمْ‏ خُلِقُوا مِنْ‏ غَيْرِ‏ شَيْءٍ‏ أَمْ‏ هُمْ‏ الْخَالِقُونَ؟فَلْيَنظُرْ‏ الإِنسَانُ‏ مِم خُلِ‏ ‏َق.‏ خُلِقَ‏ مِنْ‏ مَاٍءدَافِقٍ‏كُتِبَ‏ عَلَيْكُمْ‏ الصيَامُ‏ كَمَاكُتِ‏ ‏َب عَلَى الذِي ‏َنمِنْ‏ قَبْلِكُمْ‏أَمْ‏ خَلَقُوا السمَوَاتِ‏ وَالأَرْ‏ ‏َضكُتِبَ‏ عَلَيْكُمْ‏ الْقِصَاصُ‏ فِي الْقَتْلَىوَحَمَلْنَاهُ‏ عَلَى ذَاتِ‏ أَلْوَاحٍ‏ وَدُسُ‏ ‏ٍر.‏ تَجْرِيبِأَعْيُنِنَا جَزَاءً‏ لِمَنْ‏ كَانَ‏ كُفَِرQuranic Arabic Program60Module AR03


Lesson 4B: The Law of Physical PurificationThe Result: Calculate your score. Each paragraph carries 10 mark. If your score is less than 80%, repeatthe exercise. The translation is provided for each paragraph. Text in parenthesis [ ] is the information notdescribe in the original Arabic text but its sense is understood.The Law of Physical Purification. 2كتابُ‏ الطهَارَةِ‏‏َب عنْكُ‏ ‏ُم الرجْ‏ ‏َس أهْ‏ ‏َلتَعرِيفُ‏ الطهَارَةُ:‏ تُطلَقُ‏ الطهارةُ‏ ويُرَادُ‏ بِهَا النزَاهَ‏ ‏ِة عَن الأقْذَارِ،‏ والابتِعَادُ‏ عَ‏ ‏ِن الشرِك والْمَعَاصِي.‏ كما في قوِل ا ‏ِالله تعالى:‏ إنما يُرِيد اللّه لِيُذْهِ‏البَيْتِ‏ وَيُطَهرَكُم تَطْهِيراً‏ وقوله تعالى:‏ خُذْ‏ مِ‏ ‏ْن أمْوالِهِ‏ ‏ْم صَدقةً‏ تُطَهرُهُ‏ ‏ْم وتُزَكيهِ‏ ‏ْم بِها فهذهِ‏ طهارةٌ‏ مَعنَوِيةٌ‏ غيِْر الطهارةِ‏ الْحِ‏ سيِة.‏ والطهارةُ‏ فِي اصطِلا ‏ِح الفُقهاِء:‏رَفْعُ‏ ما يَمنَ‏ ‏ُع مِ‏ ‏َن الصلاةِ‏ ونَحوُهَا مِ‏ ‏ْن حَدَ‏ ‏ٍث أو خَبَثٍ‏ ، وتَكُوُن حقيقِيةُكالطهارِة بالْمَاءِ،‏ وحُكْمِيةُكالطهارةِ‏ بالُتّرا ‏ِب فِي التيَم ‏ِم.‏ما الْحَدَثُ؟:‏ الْحَدَثُ‏ وَصْ‏ ‏ٌف يَقُومُ‏ بالبَدَ‏ ‏ِن يَمن ‏ُع الإنسا ‏َن مِن الصلاةِ‏ والطوَا ‏ِف ونَحوهِمَا وهَُو قِسمَا ‏ٍن:‏The Definition of Purity: The [word] purity applies on and it is meant [by the word purity] to be free of filth andmoving away of paganism and sins. As in Allah’s words: 'Allah intends to take away the filth from you, O family [ofProphet] and purify you with [a perfect] purification.' 1 And in His words, 'Take charity [as a mandatory tax] fromtheir wealth and purify them and purify [their souls] by it.' 2 So this is moral purity not the physical cleanliness. Thepurity in the terminology of [Islamic] jurists is: Taking away whatever forbids prayer and similar to that fromabstract or physical filth. It [the purity] may be real like purification with water, and it may also be assumed, likepurification with soil in case of Tayammum.What is Impurity? The impurity is a characteristic attached to the body of a human being that forbids him toperform prayer or Circumambulate [around the Holy Ka’aba] and other rituals like that. It has two types:. 1(1) Al-Ahzaab 33:33, (2) Al-Taubah 9:103(2) التوبة 9:103(1) الأحزاب .33:33Worth Reading! What is the difference between Monotheism and Polytheism? Why thePolytheism not acceptable in front of God? How to avoid polytheism in our prayers?http://www.mubashirnazir.org/PD/English/PE01-0009-Monotheism.htmExplanationWordExplanationWordExplanationWordRaising, taking awayHe / It forbidsAbstract filth, impurityPhysical filthRealDeclaredFilth, moral filthHe purifies youPurificationYou purify themYou purify themAbstract, moralالرجْسَDefinitionPurityIt is applied onIt is meantBeing free ofFilthتَعرِيفُ‏الطهَارَةُ‏تُطلِقُ‏يُرَادُ‏ بِهَاالنزَاهَةِ‏الأقْذَارِ‏يُطَهرَكُمتَطْهِيراً‏تُطَهرُهُمْ‏تُزَكيهِمْ‏مَعنَوِيةٌ‏رَفْعُ‏يَمنَعُ‏حَدَثٍ‏خَبَثٍ‏حقيقِيةُ‏حُكْمِيةُ‏Attribute, characteristicIt attaches to the bodyPhysicalTerminologyMoving awaySins, wrongdoingsالابتِعَادُ‏الْمَعَاصِيالْحِ‏ سيةِ‏اصطِلاحِ‏وَصْفٌ‏يَقُومُ‏ بالبَدَ‏ ‏ِنQuranic Arabic Program61Module AR03


Lesson 4B: The Law of Physical Purification.2حَدَثٌ‏ أصغَرُ،‏ وهو ما أَوجَ‏ ‏ُب وُضوءًا كَالبَولِ‏ ، والغَائِطِ‏ ،تُصِيبُ‏ البد ‏َن أو الثو ‏َب أو الأر ‏َض أو غيْرَهَا.‏والنوِم.‏أكبَ‏ ‏ُر ؛ حدثٌ‏وهو ما أوجب غُسلاً:‏ كالْجَنَابَةِ.‏ما الْخَبَث؟ الْخَبَ‏ ‏ُث هَو النجَاسَةُ‏ التِي1. Minor Impurity: It is that [impurity which] makes Ablution mandatory. For example delivering urine, stool orsleeping.2. Major Impurity: It is that [impurity which] makes a bath mandatory. For example, abstract impurity due to sexualintercourse.What is Physical Filth: The physical filth is the impurity that attaches to a body, a cloth, land or other things.Impurity & Its Typesالنجَاسَةُ‏ وأنوَاعُهَا‏ُب على الْمُسلِِم أ ‏ْن يَتَنَزهُ‏ عنها ويَغسِ‏ لُ‏ ما أصابَهُ‏ مِنها كالعَذِرَة والبَوِل.‏ والنجاسةُ‏ منها الْحِ‏ س ي ومنها الْمعْنَوِ‏ ي كما تَقَد ‏َم فِي الطهارةِ.‏النجاسةُ‏ هي:‏ القَذَارَةُ‏ التِي يَجِ‏فَمِنَ‏ الْمَعْنو ي ما وُرَِد فِي قوله تعالى:‏ ‏'إنما الْمُشْرِكُون نَجَ‏ ‏ٌس له'‏ ‏(التوبة)‏ فالظاهِرُ‏ أ ن نَجَاسَةَ‏ الْمشركي ‏َن نَجَاسةٌ‏ معنويةٌ‏ وليسَ‏ ‏ْت حِ‏ سِ‏ يةٌ.‏والنجاساتُ‏ الْحسيةُ‏ أنواعٌ‏ من أهَ‏ م هذهِ‏ الأنواِع ما يَأتِي:‏ غَائِطُ‏ الآدَمِ‏ ي وبَولُه:‏ أمّا الغائِ‏ ‏ُط فَلحَدِي ‏ُث أبِي هريرةَ‏ رضي االله عنه أ ن رسول ا ‏ِالله صلى االله عليهوسلم قال:‏ ‏'إذا وَطِي أحدُكُ‏ ‏ْم بِنَعْلِِه الأذى فإ ن الترا ‏َب لهُ‏ طَهُوٌر.'‏ ‏(رواه أبو داود والحاكم والبيهقي)‏ وحديث أبِي سعيد رضي االله عنه أن النبي صلى االله عليه وسلم‏ْل فِيهِمَا.'‏ ‏(أخرجه أحمد وأبو داود والحاكم وابن حبان).‏‏ْب نَعْلَيْه ولينْظُْر فيهما فإن رَأَى خَبَثًا فلِيَمْسَحْهُ‏ بالأر ‏ِض ثُم لِيَصِ‏قال:‏ ‏'إذا جَاءَ‏ أحَدُكُ‏ ‏ْم الْمسْجِ‏ ‏َد فلْيقْلِ‏The impurity is: 'The filth [when attaches to the body], it makes it obligatory for a Muslim to get rid of it and washwhatever [filth] is attached to [his / her body] like blood or urine. Impurity may be physical or abstract as passedunder the head 'Purification'. The abstract filth is what came in [Allah’s] words, 'Surely the [views of] polytheists areimpure.' So it is apparent that the filth of the polytheists was virtual not physical. Physical filth has different types.The most important of these types are following:1. Urine or Stool of a Person: Regarding the stool, in the Hadith of Abu Hurairah that Allah’s Apostle said, 'Whensome filth [like urine or stool] is attached to the shoe of anyone of you, then the soil makes it pure.' (Abu Dawood,Hakim & Baihiqi reported it.) The Hadith of Abu Saeed that the Prophet said, 'When anyone of you come to themosque, he should turn his shoes to see [its sole]. If he finds some filth, he should rub it with the land then wear it.'-1،َ.1ExplanationWordExplanationWordExplanationWordShoeHarmful, filthنوع Types, plural ofFilthIt makes obligatoryأَوجَبَ‏البَولِ‏أنوَاعُ‏القَذَارَةُ‏نَعْ‏ ‏ِلالأذىUrinePurityHe should turnHe should wipe / rubTo become pure, to get rid ofBlood coming out of vaginaIt is broughtStoolالغَائِطِ‏النومِ‏الْجَنَابَةِ‏أنْ‏ يَتَنَزهُ‏العَذِرَةوُرِدَ‏طَهُورٌ‏لْيقْلِبْ‏لِيَمْسَحْ‏SleepThe state of impurityafter sexual intercourseHe should reach / wearتُصِيبُ‏وَطِيHe presses to level لِيَصِلْ‏It hitsQuranic Arabic Program62Module AR03


Lesson 4B: The Law of Physical Purificationوأما البوُل فلحديث أبي هريرة وأنس رضي اللّه عنهما أن النبِي صلى االله عليه وسلم أمََر أ ‏ْن يُرا ‏َق على بَوِل الأعرابِي ذَنُو ‏ٌب من ماء.‏ وهو فِي الصحِ‏ يحَيْ‏ ‏ِن....‏لُعَابُ‏ الكَلْ‏ ‏ِب:‏ لَما ثَبَ‏ ‏َت فِي الصحيحي ‏ِن وغيرُهُما مِن حديث أبي هريرة رضي اللّه عنه أن رسول اللّه صلى االله عليه وسلم قال:‏ ‏'إذا شَرِب الكلب في إناءأحدكم فلْيَغْسِ‏ له سَبْعاً.'‏ وما رواه مسلم وأحْمد:‏ ‏'طُهُورُ‏ إِناِء أحدِكُم إذا وَلَ‏ ‏َغ فيه الكل ‏ُب أن يَغْسِ‏ لَهُ‏ سبْ‏ ‏َع مرات أولاهُ‏ ن بِالترا ‏ِب.'‏دَم الْحَي ‏ِض:‏ لِحديثِ‏ أسماِء بن ‏ِت أبِي بكر رضي اللّه عنهما قالت:‏ جَاءَتْ‏ امرَأَةٌ‏ إلَى النبِي صلى االله عليه وسلم فقالت:‏ ‏'إحدَانَا يُصِي ‏ُب ثَوبَها مِن دم الْحي ‏ِضكَيفَ‏ تَصنَعُ؟'‏ فقال:‏ ‏'تَحُتهُ‏ ثُم بالْماء ثم تَنْضَحَه‎3ُ‎ ثُم تُصَلي فيه.'‏ ‏(متفق عليه)‏ي إِلَ‏ ي مُحَرماً‏ عَلَى طَاعِ‏ ‏ٍم يَطْعَمُهُ‏ إِلا أَ‏ ‏ْن يَكُوَن مَيْتَةً‏ أَْو دَماً‏ مَسْفُوحاً‏ أَْو لَحْ‏ ‏َم خِ‏ نْزِيٍر فَإِنهُ‏ رِجْ‏ ‏ٌس.'‏ ‏(الأنعام:‏لَحمُ‏ الْخِ‏ نْزِيِر:‏ لقَولِهِ‏ تعالى:‏ ‏'قُلْ‏ لا أَجِ‏ ‏ُد فِي مَا أُوحِ‏ َوالرجْسُ‏ النجَسُ.‏Regarding the urine, the Hadith of Abu Huraira & Anas that the Prophet ordered to pour water on the urine of thevillager [who delivered urine in the Mosque in Prophet’s presence]. It is reported in the two Saheeh [authentic bookswritten by Bukhari & Muslim].2. The Saliva of a Dog: As proved in the two Saheehs and other books from the Hadith of Abu Huraira that Allah’sProphet said, 'When a dog drinks in a utensil of anyone of you, he should wash it seven times.' According to thereport of Muslim & Ahmed, 'When a dog licks in utensils of anyone of you, the purification [should be achieved] bywashing it seven times, first time with soil.'3. The Blood of Menstruation: As mentioned in the Hadith of Asma Bint Abu Bakr, she described that a womancame to the Prophet and said, 'The blood of menstruation attaches to cloth worn by anyone of us, so what isopinion?' He replied, 'Rub it with your fingers and nails by pouring water, then rub it again and then perform prayerin the same cloth.' (Bukhari & Muslim agreed to report this Hadith)4. Flesh of a Pig: As in His [Allah’s] words, 'Say, I do not find anything edible thing forbidden except that it isdead, or blood spilling over, or flesh of a pig, surely it is filthy.' The word 'Rijs' means impure or filthy.2تَقْرُصُه1:-2-3-4(145(1) Tahuttau means subbing it with a stone or a stick having good fumes. (2)Taqrusahu means rubbing it with fingers and nails. (3) Tandahahu means pouringwater over it.تَحُتهُ:‏ أي تَحُكهُ‏ بِطَر ‏ِف حَجَ‏ ‏ٍر أو عُوٍد مثلاً.‏ تَقْرُصُهُ:‏أي تَدلِكُهُ‏ بأطرَا ‏ِف الأصَابِ‏ ‏َع والأظفَاِر.‏ تَنضَحَهُ:‏ تَرَشهُ‏بالْمَاءِ.‏(2)(3)(1)ExplanationWordExplanationWordExplanationWordMeatPigI do not findForbiddenEater, one who eatsDead bodyShed, spilled overFilthyShe rubsStickShe rubsShe rubsFingersNailsShe spills overShe spills overأنْ‏ يُراقَ‏ To spill overذَنُوبٌ‏لُعَابُ‏دَمالْحَيضِ‏إحدَانَاتَصنَعُ‏تَحُتتَحُكهُ‏عُودٍ‏تَقْرُصُ‏تَدلِكُهُ‏الأصَابِعَ‏الأظفَارِ‏تَنْضَحَ‏تَرَشهلَحمُ‏الْخِ‏ نْزِيرِ‏لا أَجِ‏ دُ‏مُحَرماطَاعِمٍ‏مَيْتَةً‏مَسْفُوحاً‏رِجْسٌ‏Half full bucket ofwaterSalivaBloodMenstruationOne of usShe doesShe rubsQuranic Arabic Program63Module AR03


و'‏Lesson 4B: The Law of Physical Purificationبَولٌ‏ و رَو ‏ٌث ما لا يُؤكَلُ‏ لَحْمَهُ:‏ لِحديثِ‏ اب ‏ِن مسعوٍد رضي اللّه عنه قال:‏ أتَى النبِ‏ ي صلى االله عليه وسلم الغَائ ‏َط فامَرنِي أن آتِيَهُ‏ بِثَلاثَِة أحْجَارٍ،‏ فَوَجَدْ‏ ‏ُتحَجَريْنَ،‏ والتَمَسْ‏ ‏ُت الثالِ‏ ‏َث فَلَ‏ ‏ْم أجِ‏ دَهُ،‏ فأخَذْ‏ ‏ُت رَوْثَةً‏ فأتَيتُهُ‏ بِهَا،‏ فأخَ‏ ‏َذ الْحَجَرَي ‏ِن وألقَى الروْثَةَ‏ وقال:‏ ‏'هذا رِج ‏ٌس.'‏ رواهُ‏ البُخاري واب ‏ُن ماجَه واب ‏ُن خُزَيْمَة وزَادَ‏ فِيروايةٍ:‏ ‏'إِنهَا رَكْسٌ،‏ إنهَا رَوْثَةُ‏ حِ‏ مَاٍر.'‏5. Urine & Dung of [Animals] whose Meat is not Eaten: As mentioned in the Hadith of Ibn Mas’ud, he said: TheProphet went for discharging stool and asked me to bring him three stones. I found only two stones. I looked for thethird one but did not find. I took a [dried piece of] dung and brought them to him. He took the two stones and threwthe dung and said, 'This is impure.' Bukhari, Ibn Maja and Ibn Khuzaimah reported it and added in the narration,'Surely, this is pure.' It was the dung of a donkey.-5The Chapter on Laws about Waterالْمُيَاهِ‏ بَابُ‏ أحْكَامِ‏يَنقَسِ‏ مُ‏ الْمَاءُ‏ إلَى عِدة أقساٍم ولِكُ‏ ل منها حُك ‏ٌم يَخُصهُ.‏ أولا:‏ الْمَاءُ‏ الطهُور:‏ وهو الْماءُ‏ الباقِ‏ ي على خِ‏ لقَتِِه حَقِيقَةً‏ أو حُكماً.‏ فمِثَالُ‏ الْماِء الباق ي على خِ‏ لْقَتِِه حقيقةً:‏الْمَاءُ‏ النازُِل من السماءِ،‏ كالأمطَاِر والثلَ‏ ‏ِج.‏ ومثال الْماء الباقي على خلقته حُكماً:‏ الْماءُ‏ الْمُتَغَي ‏ُر بِمَا يَشُ‏ ق صَو ‏ُت الْماء عنه كالطحَالِ‏ ‏ِب وأورَا ‏ِق الشجَ‏ ‏ِر.‏ وحُكمُهُ:‏أنهُ‏ طاهٌِر فِي نفسِ‏ ‏ِه مُطَه‏ٌر لِغَيْرِهِ‏ يُستَعمَلُ‏ فِي العبادا ‏ِت كالوُضُوِء والغُسْ‏ ‏ِل وفِي العَادَا ‏ِت كالشر ‏ِب وطَهْ‏ ‏ِي الطعاِم.‏ قال االله تعالى:‏ أَنزلنَا مِ‏ ‏َن السماء ماءً‏ طَهُورًا.'‏وقال صلى االله عليه وسلم عِندَمَا سُئِ‏ ‏َل عن البَحِر:‏ ‏'هو الط هوُر ماؤُهُ‏ الْحِ‏ ل1مَيْتَتُهُ.'‏Water can be divided into a number of types. For each of them, there are specific laws:‏(الفرقان 25:48)1. Purifying Water: It is the water which remains at its original form by reality or by legal decree. Example of thewater at its original form is the water coming down from the sky e.g. rain or snow. Example of the water remainingat its original form by legal decree is the water whose properties are changed and the word 'water' is not applicableto it e.g. water having moss or leaves of a tree. The law about it is that this type of water is pure in itself and canpurify other things. It can be used for performing ablution or taking a bath religious worships. [It can also be used] innormal matters like drinking or cooking food. Allah, the Exalted said, 'We brought pure water from the sky.' When[the Prophet] was asked about the sea, he said: 'It’s water is pure and its dead animals are lawful [to eat].'1. Five [compilers of Hadith i.e. Tirmidhi, Ibn Maja, Nisai, Abu Dawood & Ahmed IbnHanbal] reported it and Tirmidhi said, 'This Hadith is authentic and I asked Muhammad IbnIsmael Al-Bukhari [the biggest expert to check authenticity of Hadith] about it and hedeclared it authentic.'(1) رواه الْخَمسَةُ‏ وقال التِرمِذِيُ:‏ هذاالْحديثُ‏ صحيحٌ‏ وسألتُ‏ مُحمدُ‏ بنُ‏إسْماعيل البخاريُ‏ عَنهُ‏ فقال حديثٌ‏ صحيحٌ◌ExplanationWordExplanationWordExplanationWordSnowWaterAnimal dungرَوثٌ‏الْمُيَاهِ‏الثلَجِ‏ChangedIt comes outMoss, water vegetationIt is dividedIt is specific to itRemainingIt is eatenحجر Stones, plural ofI looked for, I asked forيُؤكَلُ‏أحْجَارٍ‏التَمَسْتُ‏يَنقَسِ‏ مُ‏يَخُصهُ‏الباقِيالْمُتَغَيرُ‏يَشُقالطحَالِبِ‏One that purifiessomethingIts original formHe threwألقَىخِ‏ لقَتِهِ‏مُطَهرٌ‏It is usedCookingBy decreeComing downWaterحُكماً‏النازِلُ‏الأمطَارِ‏يُستَعمَلُ‏طَهْيِ‏FilthFilthDonkeyرِجسٌ‏رَكْسٌ‏حِ‏ مَارٍ‏Quranic Arabic Program64Module AR03


Lesson 4B: The Law of Physical Purificationثانيا:‏ الْماء الطاهِر:‏ وهُوَ‏ الْمَاءُ‏ الذِي خَالَطَهُ‏ شَيءٌ‏ طَاهٌِر مِثلُ‏ الصابُوِن واللبَ‏ ‏ِن والدقِيِق وغيْرِهَا فَغَي‏َر مِن أوصَافِِه كُلهَا أو بَعضِهَا.‏ وحكمه:‏ أنه طهورٌ‏ مَا دَاَم حَافِظًالإطلاقِ‏ اسِم الْماِء عَليهِ،‏ فإ ‏ْن خَرَ‏ ‏َج عَن إطلاقِِه بِحَي ‏ُث لا يَتَنَاوَلَهُ‏ اس ‏ُم الْماِء الْمُطلَِق كان طاهرًا فِي نفسٍ‏ ‏ِه غَيْ‏ ‏ُر مُطَه ‏ٍر لِغَيْرِهِ.‏ ثالثا:‏ الْماء النجِ‏ س:‏ وهو الْماءُ‏ الذيخَالَطَتْهُ‏ نَجَاسَةٌ‏ فَغَلَبَ‏ ‏ْت عليِه وغير ‏ْت أحَ‏ ‏ُد أوصَافِِه الثلاثَِة:‏ اللونُ،‏ والطعْمُ،‏ والرَائِحَةُ.‏ وحكمُه:‏ أنه لا يَجُوُز استِعمَالُهُ‏ لا فِي العبادا ‏ِت ولا فِي وااللهُ‏ أعلَ‏ ‏ُم.‏العاداتِ‏ ،2. Pure Water: It is the water in which some pure thing is mixed like soap, milk, flour etc. and its properties changewholly or partly. The laws about it are: It is purifying until the name 'water' can be applied over it. If it came out ofsuch application that the name 'water' cannot be applied on it absolutely [e.g. it is called juice, milk etc.]. It is pure initself but it cannot purify something else. 3. Filthy Water: It is the water in which some filth mixed, then becamedominated and changed one of its three properties i.e. color, taste and smell. The law about it is that it is neitherallowed to use for [ablution etc for] worship or normal use. And Allah knows better.Purifying the Attached Filthتَطهِيْرُ‏ ما أصَابَتْهُ‏ النجَاسَةُ‏تَطهِيْرُ‏ البَدَ‏ ‏ِن والثو ‏ِب:‏ إذا أصَا ‏َب بد ‏َن الإِنسا ‏َن أو ثوبَهُ‏ نَجاسَةٌ‏ وَجَ‏ ‏َب غُسلُها بِالْمَاِء حتَى تَزُوَل عَينُهَا إن كان ‏ْت مَرئِيةٌ،‏ فإ ‏ْن بَقِي بَع ‏ُد الغَس ‏ِل أثٌر يَصْعُ‏ ‏ُب زَوالُهُ‏فهو مَعفُ‎و عَنه،‏ وذلك لِحدي ‏ِث أسْمَاَء الْمُتَقَد‏ِم فِي دَِم الْحي ‏ِض.‏ تطهيْرُ‏ الأر ‏ِض:‏ إذا أصَابَ‏ ‏ْت الأر ‏َض نَجاسةٌ‏ فإِنها تُطَه ‏ُر بِصَ‏ ب الْماِء عليها لِحدي ‏ِث أبِي هريرةَ‏وأنَسٍ‏ الْمتقدِم فِي بوِل الآدمِ‏ ي:‏ ‏'صَبوا عليه ذَنُوباً‏ من الْماء.'‏ وتَطهرَ‏ كذلك بالْجَفَا ‏ِف إن كانَ‏ ‏ْت النَجَاسَةُ‏ مَائِعَةً،‏ فإن كان لَها جِ‏ رْمٌ‏ جِ‏ سْ‏ ‏ٌم)‏ فَإِن الأرْ‏ ‏َض لا تَطْهُْرإِلا بِزواِل عي ‏ِن النجاسَ‏ ‏ِة عنها.‏َ) يأ1. Purifying Body or Cloths: When filth is attached to the body or the cloth of a person, it is essential to wash itwith water till it removes visibly, if it is visible. If its mark remains after washing and it is difficult to remove [thatmark] then it is exempt. That is mentioned in the Hadith of Asma previously mentioned [in this text] about the bloodof menstruation. 2. Purifying Land: When filth is attached to land, it becomes pure by pouring water over it. Asmentioned in the Hadith of Abu Huraira & Anas [mentioned] above about urine of a person, 'Pour a bucket half-fullof water.' It also becomes pure by drying, if the filth is liquid. If it is sold, then the land does not purify unless thefilth is physically removed from it.-2-1ExplanationWordExplanationWordExplanationWordRemovalExemptPreviously mentionedTo spill overBeing dryColorTasteSmell, odorPurificationIt removesاللونُ‏الطعْمُ‏الرَائِحَةُ‏تَطهِيْرُ‏تَزُولَ‏زَوالُ‏مَعفُوالْمُتَقَدمِ‏صَبالْجَفَافِ‏It mixesSoapFlourIt changedApplicationخَالَطَ‏الصابُونِ‏الدقِيقِ‏غَيرَ‏إطلاقِ‏LiquidVisiblyIt reaches, it becomesapplicableيَتَنَاوَلَ‏عَينُهَامَائِعَةً‏Solid bodySolid bodyVisibleIt is difficultIt dominatesغَلَبَتْ‏غيرتْ‏مَرئِيةٌ‏يَصْعُبُ‏جِ‏ رْمٌ‏جِ‏ سْمٌ‏It changedQuranic Arabic Program65Module AR03


لا'‏لا'‏Lesson 4B: The Law of Physical Purificationتطهير النعْ‏ ‏ِل:‏ يَطْهُرُ‏ النعْ‏ ‏َل والْخُ‏ ف بالدلْ‏ ‏ِك فِي لِحديث أبي سعيد أن النبِي صلى االله عليه وسلم قال:‏ ‏'إذا جَاءَ‏ أحَدُكُم الْمسج ‏َد فَلْيَقْلِب نَعلَيهوَلْيَنْظُر فِيْهِمَا فإن رأى خبثاً‏ فليمسَحْه بالأرْ‏ ‏ِض ثُ‎م ليُصَ‏ ل فِيْهِمَا.'‏ أخرجه أحْمد وأبو داود والْحاكم وابن حبان.‏ تطهير الإنَاِء:‏ إذَا أصابَ‏ ‏ِت الإناءَ‏ نَجاسةٌ‏ فإ ‏ْنكانت لُعا ‏َب كَلْ‏ ‏ٍب فإنهُ‏ يُغسَلُ‏ سَبْ‏ ‏َع مَرا ‏ٍت إحداهُ‏ ن بالترَا ‏ِب لِلحَدِي ‏ِث الْمُتقدِم فِي لُعا ‏ِب الكَلْب.‏ وإذا كانت النجاسةُ‏ غيْ‏ ‏ُر لُعا ‏ِب الكل ‏ِب فإ ن الإناءَ‏ يُغْسَل حَتّىتَذهبَ‏ عي ‏ُن النجاسِة أو لونُها أو رِيْحُها.‏-43. Purification of Shoes: Shoes and leather socks purify by rubbing on the land. As mentioned in the Hadith of AbuSa’eed that the Prophet said, 'When anyone of you come to the mosque, he should turn his shoes to see [its sole]. Ifhe finds some filth, he should rub it with the land then wear it.' Ahmed, Abu Dawood, Hakim and Ibn Habbanreported it. 4. Purification of Utensils: When filth is attached to utensils, if it is the saliva of a dog, it is washedseven times, once by soil as mentioned in the Hadith previously mentioned about the saliva of a dog. If the filth isother than the saliva of a dog, then the utensil should be washed till the filth itself, or its color or its smell iscompletely removed.The Chapter of Ablutionالأرضِ‏ ،بَابُ‏ الوُضُوءِ‏الوُضُوءُ:‏ طَهارةٌ‏ مَائِيةٌ‏ تَتَعَل ‏ُق بالأعضَاِء الْمَذكُورَةِ‏ فِي قوله تعالى:‏ ‏'يَا أَيهَا الذِي ‏َن آمَنُوا إِذَا قُمْتُ‏ ‏ْم إِلَى الصلاةِ‏ فَاغْسِ‏ لُوا وُجُوهَكُ‏ ‏ْم وَأَيْدِيَكُ‏ ‏ْم إِلَى الْمَرَافِِق وَامْسَحُوابِرُءُوسِ‏ كُمْ‏ وَأَرْجُلَكُ‏ ‏ْم إِلَى الْكَعْبَيْ‏ ‏ِن.'‏ حكمه:‏ واجِ‏ بٌ‏ على من أرَادَ‏ الصلاةَ‏ أو الطَوَا ‏َف.‏ دَلِيلُ‏ الوَجُو ‏ِب:‏ الآيةُ‏ السابِقَةُ‏ وحدي ‏ُث أبِي هريرةَ‏ رضي اللّه عنهأنّ‏ النبِي صلى االله عليه وسلم قال:‏ تُقبَلُ‏ صلاةُ‏ مَ‏ ‏ْن أحْدَ‏ ‏َث حتّى يَتَوضّأ.'‏ رواه الشيخان وأبو داود والترمذي وأحْمد واللفظ للبخاري.‏ ولفظُ‏ أبِي داود:‏ تَتِ‏ مصلاةٌ...‏ وقد انْعَقَ‏ ‏َد إجْمَاعُ‏ الْمسلمين على مَشرُوعِي‏ِة الوضوِء.‏ فصَارَ‏ معلومًا مِن الدي ‏ِن بِالضرُورَةِ.‏‏(الْمائدة 5:6).Ablution is purification by water that relates to the body organs mentioned in Allah’s words, 'O believers! When youstand for the prayer, wash your faces and your hands till elbows and wipe your heads [with wet hands] and [wash]your feet till ankles.' The law about it is that it is essential for the person who wants to perform a prayer or tocircumambulate [the Holy Ka’ba]. The Argument for Obligation: The verse mentioned previously and the Hadithof Abu Huraira that the Prophet said, 'The prayer [of that person] is not acceptable who had a filth until he performsablution.' Two big scholars [Bukhari & Muslim], Abu Dawood, Tirmidhi and Ahmed reported it. The words belongto Bukhari. In words of Abu Dawood, 'The prayer is not finished until ….' The consensus of Muslims occurred onthe legitimacy of ablution. It became well-known necessity in the religion..'-3ExplanationWordExplanationWordExplanationWordHe performs ablutionHeads, plural of◌ِ رُءُوسِ‏ رَأسٌ‏الْخُف Leather socksيَتَوضّأBukhari & MuslimIt does not completeIt occurred / happenedConsensusReligious legitimacyIt becameEssentiality, necessityFeet, plural ofرِجْلٌ‏Ankles, plural ofكَعبٌ‏Essential, mandatoryHe intendsReason, logicIt is not acceptedHe became impureأَرْجُلَ‏الْكَعْبَيْنِ‏واجِ‏ بٌ‏أرَادَ‏دَلِيلُ‏لا تُقبَلُ‏أحْدَ‏ ‏َثRubbingSmell, odor, aromaRelated to waterIt relatesBody organsYou standمِرفَقٌ‏ Elbows, plural ofالدلْكِ‏رِيْحُ‏مَائِيةٌ‏تَتَعَلقُ‏الأعضَاءِ‏قُمْتُمْ‏الْمَرَافِقِ‏الشيخانلا تَتِ‏ مانْعَقَدَ‏إجْمَاعُ‏مَشرُوعِيةِ‏صَارَ‏الضرُورَةِ‏Quranic Arabic Program66Module AR03


Lesson 4B: The Law of Physical Purificationفُرُوضُ‏ الوُضُوِء:‏ للوضوءِ‏ فرو ‏ٌض إذا نَقَ‏ ‏َص منها فَرْ‏ ‏ٌض فإِ‏ ‏ّن الوضوءَ‏ يكوُن ناقصًا ولا يُعْتَ‎د به شَرْعاً،‏ وهَذِهِ‏ الفرو ‏ُضغَسْلُ‏ الوَجْهِ،‏ ومِن الوجِه الف ‏ُم والأنفُ،‏ فالْمُضَمضَمَةُ‏ والاستِنشَا ‏ُق والاستنثَاُر واجِ‏ بَةٌ‏ على الراجِ‏ ‏ِح ‏[و قيل مُستَحَ‏ ‏ٌب].‏ وَحَد الوجِه مِن مَنَابَ‏ ‏ِت الشعِر إلَى أسفَ‏ ‏َلاللحيِيْنَ‏ طُولاً،‏ وعن الأُذُ‏ ‏ِن إلَى الأذ ‏ِن عَرضًا.‏ غسلُ‏ اليَدَي ‏ِن إلى الْمِرْفَقيْن:‏ ويَدخلُ‏ الْمِرْفقا ‏ِن فِي الْمَغسُوِل.‏ مَسحُ‏ ومنهُ‏ الأذنَانِ،‏ فمَسحُهماواجبٌ‏ على الراجح ‏[و قيل مُستَحَ‏ ‏ٌب]‏ لِحديث:‏ ‏'الأُذُنَانِ‏ من الرأ ‏ِس.'‏ رواه أحْمد وأبو داود.‏ غسلُ‏ الرِجلَيْن إلى الكَعبَيْن:‏ ويدخل الكعبَا ‏ُن فِي الْمَغسوِل.‏الترتيب:‏ وهُو أن يغس ‏َل الوجهَ‏ ثُم اليدين ثُم يَمس ‏ُح بالرأ ‏ِس ثُم يغسلُ‏ الرِجلين كما جَاءَ‏ فِي الآيِة.‏ الْمُوَالاةِ:‏ وهي أَلاَ‏ يُؤَخ ‏ُر غَسْ‏ ‏َل عُضْ‏ ‏ٍو حتَى يَجِ‏ ف الذيقبله.‏-3 الرأْسِ‏ ،هِي:‏َ-62-4Essential parts of Ablution: For Ablution, there are certain essential parts, if anyone of them is missing, the Ablutionwill be incomplete. Trespassing it is not allowed in the Shari’ah [Islamic law]. These essential parts include:1. Washing the face. The face includes mouth and nose. According to the preferred point of view, gargling andtaking water into the nose is essential. [Another view is that it is preferable but not essential]. The limit of the face inlength is from the root of hair [at forehead] to the lower part of beard 1 [i.e. chin]. In width, it is from one ear to theother ear. 2. Washing the Both Hands till Elbows: The elbows are included in washable organs. 3. Wiping overthe Head: It includes the ears. Wiping both of them is obligatory according to the preferred point of view. [Anotherview is that it is preferable but not essential]. As in Hadith, 'The ears are a part of head.' Ahmed and Abu Dawoodreported it. 4. Washing Feet till Ankles: The ankles are included in the washable organs. 5. The Sequence: It isthat the face should be washed first, then the hands, then the head should be wiped and then the feet should bewashed as mentioned in the verse. 2 6. Not Delaying the Washing: It means that the washing of an organ shouldnot be delayed that the previous organ becomes dry.(1) Lower part of the both sides of beard means the bone of the lower part of facei.e. the chin. (2) On first four, there is consensus of scholars while No. 5 and 6are disputed. According to other view, they are preferred but not obligatory.-21-1-5اللحِ‏ يانُ‏ الْمقصوُد بِهما عَظ ‏ُم الفَ‏ ك الأسفَ‏ ‏ِل.‏إجْمَاع العُلَمَاِء على فرو ‏ِض الأربعِة الأولَى و اختلافُهُمعلى قيل هُم مُستَحَ‏ ‏ٌب(2)رقم 5،6.(1)ExplanationWordExplanationWordExplanationWordAt the lengthEarAt the widthInhaling water in noseObligatory partsIt decreasedIncompleteفُرُوضُ‏نَقَصَ‏ناقصًاالاستِنشَاقُ‏الاستنثَارُ‏الراجِ‏ حِ‏طُولاً‏الأذنِ‏عَرضًاInhaling water in nosePreferredWashedPreferred but notobligatoryلا يُعْتَد It is not trespassedمُستَحَبٌ‏الْمَغسُولِ‏Not delaying washingorgansBonePartRootMouthNoseGarglingالفمُ‏الأنفُ‏مَنَابَتِ‏أسفَلَ‏اللحيِيْنَ‏الْمُوَالاةِ‏عَظمُ‏الفَكLowerTwo sides of beardالْمُضَمضَمَةُ‏Quranic Arabic Program67Module AR03


Lesson 4B: The Law of Physical Purificationفأمّا دليلُ‏ الفُرُو ‏ِض الأربعة الأولى،‏ فالآية الْمُتقدمَِة وهي آية المائدة:‏ ‏'يَا أَيهَا الذِي ‏َن آمَنُوا إِذَا قُمْتُ‏ ‏ْم إِلَى الصلاةِ‏ فَاغْسِ‏ لُوا وُجُوهَكُ‏ ‏ْم وَأَيْدِيَكُ‏ ‏ْم إِلَى الْمَرَافِِق وَامْسَحُوابِرُءُوسِ‏ كُمْ‏ وَأَرْجُلَكُ‏ ‏ْم إِلَى الْكَعْبَيْ‏ ‏ِن.'‏ وأما دَليلُ‏ فَلأ ن الآيةَ‏ ذَكَرَ‏ ‏ْت الأعضَاءَ‏ مُرَتبَةً.‏ ثُم أ ‏ّن النبِي صلى االله عليه وسلم لَم يُثبَ‏ ‏ْت عَنه ولا مَرةً‏ وَاحِ‏ دَةً‏ أنّه خَالِ‏ ‏ٌفهَذَا وفِعْلُهُ‏ صلى االله عليه وسلم بَيَا ‏ٌن للواج ‏ِب الوارِِد فِي الآية إذْ‏ لَم يَرِد فيها إلا الواجِ‏ ‏ِب.‏ ولِعُمُومِ‏ قولِه صلى االله عليه وسلم ‏'إبْدَأ بِمَا بَدَأَ‏ االلهُ‏ بِِه.'‏ رَوَاهُ‏مُسلم من حدي ‏ِث جابٍِر رضي االله عنه.‏ وأما دليلُ‏ الْمُوالاةِ:‏ فما رَوَى عمُر رضي االله عنه أ ‏ّن رجُلاً‏ تَوَضأ فَتَرَ‏ ‏َك مَوضِ‏ ‏ُع ظُفُ‏ ‏ٍر مِن قَدَمِِه فأبصَرَهُ‏ النبِي صلى االله عليهوسلم فقال:‏ ‏'ارْجَعْ‏ فاحْسِ‏ ن وُضُوءَ‏ ‏َك.'‏ فَرَجَعَ‏ فتوضأ ثُم صَلى.‏ ‏(رواه مسلم)،‏ وفِي لف ‏ٍظ:‏ نأ'‏ النبّي صلى االله عليه وسلم رَأَى رجلاً‏ يُصلّي وفِي رِجلِِه لَمعَةً‏ قَدْ‏ ‏َرالدرْهَمِ‏ لَم يُصِبهَا الْماءُ‏ فأمَرَه النبِي صلى االله عليه وسلم أن يُعِي ‏َد الوضوءَ◌َ‏ والصلاةَ◌ِ‏ ‏(رواه أبو داود).‏:َ1'.التَرتِيبِ‏ ،الترتِيبِ‏ ،Regarding the first four, the argument for that they are obligatory is the verse previously mentioned. It is the verse ofSurat ul Maida, 'O believers! When you stand for the prayer, wash your faces and your hands till elbows and wipeyour heads [with wet hands] and [wash] your feet till ankles.' The argument for the sequence is that the organs aredescribed in the verse in a sequence. 1 Then that it is not proved about the Prophet even a single time that he violatedthis sequence. His action describes that it is obligatory as mentioned in the verse because he did not use to violatesome rule that was obligatory. [It is also proved from his] general saying, 'Start with what Allah has started.' Muslimreported it on behalf of Jabir. The argument for not delaying washing of an organ is the Hadith reported by U’marthat a man performed ablution and he left the place of nails in his foot. The Prophet saw and said, 'Return andperform your ablution in a nice way.' So he returned, performed ablution [again] and then prayed. (Reported byMuslim) In [other] words, 'The Prophet saw a man performing prayer and a place equivalent to a silver coin was notwashed by water, so the Prophet instructed to re-perform the ablution and the prayer. (Abu Dawood reported it).وإن كانَ‏ ‏ِت الآية وَرََد فيها عَط ‏ُف الأعضاِء بِالوَا ‏ِو ومَعَلُوٌم أن الوَاو لِمُجَر‏ِد العَط ‏ِف لا تُفِي ‏ُد ترتيبًا،‏الرأسُ‏ بين الْمَغسُولا ‏ِت وهي بقيةُ‏ الأعضاءُ)‏ وفي اللغة العربِية لا يُفَص ‏ُل النظيْ‏ ‏ُر عن نظيْرِهِ‏ إلا لِعِل‏ِة.‏إلا أن في الآية قَرِينَةُ‏ تَدُ‏ ل على الترتي ‏ِب وهي إدخَا ‏ُل الْمَجروِر بين الْمَنصُوبَا ‏ِت ‏(الْمَمسُوحُ‏ وهو(1) In this verse, the conjunction و is used and it is known that it only to describe different things together. It does notnecessarily describe the sequence. But in the verse, there is an indication that points towards the sequence. That is entering a'Majroor' between 'Mansubat' (i.e. wiped head which is described between the washable organs.) In Arabic language, somethingsimilar to someone is not described at a distance except some reason. [Since, washable organs i.e. hands and feet are describedat a distance and wiping over head is between both of them, therefore, it indicates that the sequence is essential.](1)ExplanationWordExplanationWordExplanationWordIt did not reachTo perform againMere conjunctionIt does not give benefitIndicator that indicatesHe performed ablutionHe leftPlaceNailsFootWith a sequenceIt is not provedOne doing againstExplanationComingمُرَتبَةً‏لَم يُثبَتْ‏خَالِفٌ‏بَيَانٌ‏الوارِدِ‏تَوَضأتَرَكَ‏مَوضِعُ‏ظُفُرٍ‏قَدَمِ‏لَم يُصِبهَاأن يُعِيدَ‏عَطفٌ‏ مُجَردِ‏لا تُفِيدُ‏قَرِينَةُ‏ تَدُلEnteringIt is not placed at adistanceExampleReasonHe looked atDo it in a good mannerDry spaceEquivalent toHe did not rejectGenerallyStartHe startedلَم يَرِدعُمُومِ‏إبْدَأبَدَأَ‏أبصَرَ‏فاحْسِ‏ نلَمعَةً‏قَدْرَ‏إدخَالُ‏لا يُفَصلُ‏النظيْرُ‏عِلةِ‏Quranic Arabic Program68Module AR03


Lesson 4B: The Law of Physical Purificationشُروطُ‏ صِح ‏ِة الوُضُوِء:‏ ليكونَ‏ الوضوءُ‏ صحيحاً‏ هُنَاك شرو ‏ٌط لابُ‎د مِنها وهِي مُبَينَةً‏ فيما الإسلام:‏ إذ لا تَصِ‏ ح عِبَادَةُ‏ الكافِرِ،‏ والوُضُوءُ‏ عِبَادَةٌ.‏ العَقلُ:‏فالْمَجنُونُ‏ لَي ‏َس مُطالَبًا بِالعِبَادَةَ‏ ولا تصح عبادتُه.‏ التمْيِيز:‏ فإِن غَيْر الْمُمَي‏ِز لا يُفَر ‏ُق بَيْن العبادةِ‏ وغيرها.‏ وُجُودُ‏ الْمَاِء الطهوِر:‏ فلا يص ‏ُح الوضوءُ‏ بِماٍء غيِرطَهورٍ‏ كما تَقَد ‏َم.‏ النِيةُ:‏ وفِي شر ‏ِط لِصح ‏ِة كُ‏ ل عبادةِ،‏ لِقوِل النبِي صلى االله عليه وسلم:‏ ‏'إنمَا الأعما ‏ُل بالنيا ‏ِت وإنّما لكُ‏ ‏ّل امْرِىٍء ما نَوَى...'‏ مُتفَقٌ‏ عليه من‏ُب من بَوٍل أو غائِ‏ ‏ٍط أو نَحوهِمَا.‏ إزَالَةُ‏ ما يَمنَ‏ ‏ُع وصوِل الْمَاِء إلى البَشَرَةِ‏ ؛ كالعَجِ‏ ي ‏ِنحديثِ‏ عمَر بن الْخطاب رضي االله عنه.‏ انقِطَاعُ‏ مَا يُوجِ‏والشُحُومِ‏ ونَحوِهَا.‏ الاستِنجَاءُ‏ أِو الاستِجمَاُر.‏ فلا يص ‏ُح الوضوءُ‏ مِم ‏ْن به نَجاسة فِي مَحَ‏ ل البَوِل أِو الغَائِ‏ ‏ِط.‏-2-4-7يأتِي:‏ 1-َالوضوءَ◌َ‏ ،The Conditions of Correctness of Ablution: There are certain conditions which are required for the ablution to becorrect. They are clarified as follows: (1) Islam [the person performing ablution is a Muslim]: Worship of anunbeliever is not correct and ablution is a worship. (2) Sound Mind: Worship is not required from an insane person,so his worship is not correct. (3) Differentiation: A person [like a minor child] cannot differentiate between worshipand other things. (4) Availability of Purifying Water: Ablution is not permissible with non-purifying water, asdescribed above. (5) Intention: It is a condition for every worship to be correct as the Prophet’s saying: 'Surely thedeeds are dependent on intentions. Every person will be rewarded for what he intends ….' It is agreed upon [toreport by Bukhari & Muslim] reported by U’mar Ibn Al-Khattab. (6) Finishing whatever makes ablution essentiale.g. urine, stool etc. (7) Removing whatever hinders the water to reach at the skin e.g. paste, animal fat etc. (8)Removing filth from the body by water or stones: The Ablution is not correct if filth is attached at penis or bowel.Preferred Practices of Ablution-3-6سُنَنُ‏ الوُضوءِ‏السوَاكُ‏ لِحديث أبي هريرة رضي اللّه عنه عن النبي صلى االله عليه وسلم قال:‏ ‏'لَولا أ ‏ْن أشُ‏ ق على أمتِي لأمَرْتُهُم بالسواك عِنْد كُ‏ ل صلاةٍ.'‏ رَوَاهُ‏ الْجَمَاعَةُ،‏وفِي رواية لأحْم ‏َد:‏ ‏'لأمَرْتُهُمْ‏ بالسوَا ‏ِك مَ‏ ‏َعكُ‏ ل وُضوٍء.'‏ وللبخاري تعليقاً:‏ ‏'لأمرتُهُم بالسوَا ‏ِك عِن ‏َدكُ‏ ل وضوٍء.'‏(1) Cleaning Teeth: As reported in the Hadith of Abu Hurairah from the Prophet that he said, 'Had it not difficult for myfollowers, I would have instructed them to clean teeth at the time of each prayer.' A group reported it. In the report of Ahmed,[the words are] 'I would have instructed them to clean teeth at the time of each Ablution.' [In the words of] Bukhari with abroken chain of narrators, [it is also mentioned that] 'I would have instructed them to clean teeth at the time of each Ablution.'-5-8:-1ExplanationWordExplanationWordExplanationWordPurifying organs withstones after urine etc.PlaceIt followedلابُد No escape, essentialمُبَينَةً‏تَقَدمَ‏انقِطَاعُ‏الاستِجمَارُ‏مَحَل Cutting, finishingClearPreferred practices, pluralسُنة ofالكافِريُوجِ‏ بُ‏It makes mandatory سُنَنُ‏Unbeliever, denierCleaning tooth usually bya fresh stick of a treeالْمَجنُونُ‏إزَالَةُ‏Removal, السوَاكُ‏Insane, crazyMore or the most difficultمُطالَبًاالبَشَرَةِ‏أشُق SkinFrom whom demand ismadeMy followersالتمْيِيزالعَجِ‏ ينِ‏Paste أمتِيDifferentiationI instructed themالْمُمَيزِ‏الشُحُومِ‏Fat, grease أمَرْتُهُمDifferentiatorWith broken chain ofnarratorsلا يُفَرقُ‏الاستِنجَاءُ‏تعليقاً‏Washing organs afterurine / shitHe does notdifferentiateQuranic Arabic Program69Module AR03


لا'‏Lesson 4B: The Law of Physical Purificationالتَسمِيةُ‏ فِي أولِِه:‏ لِحديث أبي هريرة رضي اللّه عنه عن النبي صلى االله عليه وسلم قال:‏ صلاة لِمن لا وُضُوءَ‏ له،‏ ولا وضوء لِمن لَم يذكر اسم اللّه عليه.'‏رواه أحْمد وأبو داود وابن ماجه وهو حديث حسن.‏ غَسلُ‏ الكَفيْ‏ ‏ِن:‏ يَغسِ‏ لُ‏ كَفيِه ثَلا ‏ُث مرا ‏ٍت بإفرَاِغ الْماِء عَديهُمَا مِن الإناِء إ ‏ْن كان يَتَوَضأ مِن إناِء لأ ‏ّنعُثمَانَ‏ رضي اللّه عنه وَصَ‏ ‏َف وضوءَ‏ النبي صلى االله عليه وسلم فقال:‏ ‏'دَعَا بالْمَاِء فافْرَغَ‏ عَلى كَفيِْه ثَلا ‏َث مَرّا ‏ٍت فَغَسَلَهُما،‏ ثُم أَدْخَ‏ ‏َل يَدَهُ‏ فِي الإناِء...'‏ مُتفق عليه.‏البَدءُ‏ بِالْمُضْمَضَِة والاسْتِنْشَا ‏ِق عِن ‏َد غَسْ‏ ‏ِل الوجْ‏ ‏ِه والْمُبَالغَةُ‏ فِيهِمَا ما لَ‏ ‏ْم يَكن صائماً.‏ لَما جَاءَ‏ فِي وص ‏ٍف وُضُوئِِه صلى االله عليه وسلم،‏ ولقولِِه صلى االله عليهوسلم ‏'وَبَالِغْ‏ فِي الاستنشا ‏ِق إلا أن تكوَن صائِمًا.'‏ رواه الْخَمسَةُ‏ وصَححَهُ‏ تَخْلِيلُ‏ اللحْيَِة الكَثِيْفَِة:‏ لِحديثِ‏ عثما ‏َن رضي اللّه عنه أن النبِي صلى االلهعليه وسلم:‏ ‏'كان يُخَللُ‏ لِحيَتِِه.‏ قال الترمذي:‏ هذا حديث حسن صحيح.‏ وقال البخاري:‏ هذا أصِ‏ ح حديث فِي الباب.‏ تَخْلِيلُ‏ أصابِِع اليَدي ‏ِن والرِجلَي ‏ِن:‏لِحديثِ‏ ابن عباس رضي اللّه عنهما أن النبِي صلى االله عليه وسلم قال:‏ ‏'إذا تَوضأْ‏ ‏َت فَخَل ‏ْل أصابِ‏ ‏َع يَدَيْ‏ ‏َك وَرِجْليك.'‏ رواه أحْمد والترمذي وابن ماجه،‏ وحدي ‏ُثالْمستوردِ‏ ابن شداٍد رضي اللّه عنه قال:‏ ‏'رأيتُ‏ رسوَل ا ‏ِالله صلى االله عليه وسلم يُخللُ‏ أصاب ‏َع رجلَيِه بِخِ‏ نْصَرِه.'‏ رواه الْخمسة إلا أحْمد.‏ التيَامُن:‏ أي البدءُ‏باليُمنَى قب ‏َل اليُسْرَى فِي اليدين والرجلين،‏ وذلك لِحديث عائشةَ‏ رضي اللّه عنها:‏ ‏'كان النبِي صلى االله عليه وسلم يُعْجِ‏ بُه التيَم ‏ُن في تَنَعلِِه وَتَرَجلِِه وَطُهُوْرِهِ‏ وَفِيشَأْنِهكُل‏ِه.'‏ مُتفَقٌ‏ عليه.‏-7-6ُالترمذي.‏ 5-(2) Saying Bismillah at the Beginning: As in the Hadith of Abu Hurairah about the Prophet that he said, 'There isno prayer for the person who did not perform the Ablution, and there is no Ablution for the person who did notmentioned Allah’s name on it.' Ahmed, Abu Dawood and Ibn Maja reported it and it is 'Moderately Authentic'Hadith.(3) Washing Palms: [The person performing the Ablution] should wash his palms thrice by pouring water on bothof them from the utensil if he is performing the Ablution from a utensil [e.g. a bucket]. As Uthman described thestate of the Ablution of the Prophet and said, 'He called for water and poured in over his palms thrice and washedboth of them. Then he entered his hand inside the utensil.' Agreed upon [Hadith].(4) Gargling & Inhaling Water in Nose at start of Washing Face: It should be done excessively if the person isfasting. As mentioned in the way of the Ablution of the Prophet and as he said, 'Inhale water in nose up to themaximum point if you are not fasting.' Five experts reported it and Tirmidhi declared it authentic.(5) Putting Wet Fingers into a heavy beard: As mentioned in the Hadith of Uthman that the Prophet used to puthis wet fingers into his beard. Tirmidhi said, 'This Hadith of moderately authentic.' Bukhari said that this is the mostauthentic Hadith on this topic. (6) Putting Wet Fingers into the Fingers of Both Hands & Feet: As mentioned inthe Hadith of Ibn A’bbas that the Prophet said, 'When you perform the Ablution, put wet fingers inside the fingers ofyour hands and feet [in order to make sure that these portions do not remain dry.]' Ahmed, Tirmidhi & Ibn Majareported it. In the Hadith of Mastaurad Ibn Shaddad, [it is mentioned that] he said: 'I saw that Allah’s Apostle wasputting his smallest finger inside the other fingers.' Five experts reported it except Ahmed.(7) Starting from the Right Side: Starting from the right side before the left while washing the hands and the feet.As mentioned in the Hadith of Ayesha that, 'The Prophet liked to start from the right side while wearing or removingshoes, and while purifying and in all of his matters.' Agreed upon.-3ّ:-2-4ExplanationWordExplanationWordExplanationWordPut your fingers into!The smallest finger of handStarting from the right sideFastingPut fingers in somethingHeavyالتَسمِيةُ‏الكَفيْنِ‏إفرَاغِ‏بسم االله الرحمن الرحيم Sayingصائماً‏تَخْلِيلُ‏الكَثِيْفَةِ‏خَللْ‏خِ‏ نْصرِ‏التيَامُنTwo palmsEmptingRightLeftHe puts his fingers intoThe most authenticStartingالبَدءُ‏الْمُبَالغَةُ‏يُخَللُ‏أصِحاليُمنَىاليُسْرَىExaggeration, doingexcessivelyQuranic Arabic Program70Module AR03


أ'‏Lesson 4B: The Law of Physical Purificationالغَسلَتانِ‏ الثانيةُ‏ والثالثةُ:‏ الغَسْلُ‏ مرةً‏ فِي الوضوِء هو الفَر ‏ُض وما وَرََد فِي الغَسلتَيْ‏ ‏ِن والثلا ‏ِث فهَُو وذلك لِحديث عمرو بن شعيب عن أبيه عنجده رضي االله عنهم قال:‏ جَاءَ‏ أعرابِ‏ ي إلى رسول اللّه صلى االله عليه وسلم يَسأَلُهُ‏ عن الوضوءِ،‏ فَأَراه ثلاثاً‏ ثلاثاً،‏ وقال:‏ ‏'هذا الوضوءُ‏ فَمَ‏ ‏ْن زَا ‏َد على هَذَا فقد أسَاَءوتَعَدى وظَلَ‏ ‏َم.'‏ رواه أحْمد والنسائي وابن ماجه ‏،وحديث عثما ‏َن رضي اللّه عنه:‏ ‏'أنّ‏ النبِي صلى االله عليه وسلم تَوَضأ ثلاثًا ثلاثًا.'‏ رواه مسلم وأحْمد.‏للاستِحبَابِ‏ ،الذكْرُ‏ بع ‏َد الوضوِء:‏ لِحديث عمَر رضي االله عنه قال:‏ قال رسول االله صلى االله عليه وسلم:‏ ‏'ما مِنكم من أح ‏ٍد يَتَوَضأ فَيُسْبِ‏ ‏ُغ الوضُوءَ‏ ثُم يقول:‏ أشهَدُ‏ أن لا إلهإلا اللّه وحده لا شريك له،‏ وأشهد أن مُحمداً‏ عبدُهُ‏ ورسولُه إلا فُتِحَ‏ ‏ْت له أبوا ‏ُب الْجَن‏ِة الثمانيةُ،‏ يَدخُلُ‏ مِن أيهَا شَاءَ.'‏ رواه مسلم وأحْمد و أبوداود.‏الاقتِصَادُ‏ فِي الْماِء:‏ لِحديث عبد االله بن عمرو رضي االله عنهما أن رسوَل االله صلى االله عليه وسلم مر بِسَع ‏ٍد وهو يَتوضأ فقال:‏ ‏'ما هذا السرَفُ‏ ؟'‏ فقال:‏فِي الوُضُوِء إِسرافٌ‏ ؟'‏ قال:‏ ‏'نَعَمْ،‏ وإن كن ‏ُت على نَهْ‏ ‏ٍر جاٍر.'‏ رواه ابن ماجه،‏ ويَشهَ‏ ‏ُد له قولَه صلى االله عليه وسلم ‏'هذا الوضوءُ‏ فمن زَا ‏َد على هذا فقد أسَاَءوتَعَدى وظَلَ‏ ‏َم.'،‏ وقد تَقَد ‏َم ذِكرَهُ‏ قريباً.‏:(8) Washing Second & Third Time: Washing [the organs] once in the Ablution is obligatory. Regarding washingthem twice and thrice is preferred but not obligatory. As mentioned in the Hadith of A’mr Ibn Shu’aib from hisfather and he reported on behalf of his grandfather that he said: A villager came to the Prophet and asked him aboutthe Ablution. He showed him [washing] thrice and said, 'This is the Ablution. Whoever did more than that, he didbad, crossed the limits and committed an offence.' Ahmed, Nisai, and Ibn Maja reported it. In the Hadiht ofU’thman, 'The Prophet used to perform the Ablution thrice.' Muslim & Ahmed reported it.(9) Mentioning Allah’s Name after the Ablution: As in the Hadith of U’mar, he said that the Prophet said, 'Whenanyone of you performs the Ablution and completes it and says, ‘I witness that there is no deity except Allah, theOne, there is no associate to Him. I witness that Muhammad is His slave and His prophet.’ The eight gates of theParadise are opened from him. He can enter from whatever gate he want.' Muslim, Ahmed and Abu Dawoodreported it.(10) Being Moderate in Spending Water: As mentioned in the Hadith of A’bdullah Ibn A’mr that the Prophetpassed by Sa’ad while he was performing the Ablution and said, 'What is this overspending?' He asked, 'Is there anyoverspending in the Ablution as well?' He said, 'Yes, even if you are at a flowing river.' Ibn Maja reported it andadding another witness to his [the Prophet’s] saying: 'This is the Ablution. Whoever did more than that, he did bad,crossed the limits and committed an offence.' It is described above nearly.-8-9-10Do you know? Islam is the Religion of Ease. If a person has worn socks, it maybecome a hassle for him to remove his / her shoes and socks several times toperform the Ablution. Therefore, the Prophetallowed to performthe full Ablution before wearing the socks and then wipe over them subsequently.صلى االله عليه وآله وسلمExplanationWordExplanationWordExplanationWordOver-spendingHe completesPreferredاستِحبَابِ‏يُسْبِغُ‏إِسرافٌ‏Canal, riverFlowingBeing moderate inspendingHe did badHe trespassed his limitsHe offendedأسَاءَ‏تَعَدىظَلَمَ‏الاقتِصَادُ‏مرالسرَفُ‏نَهْرٍ‏He passed جارٍ‏Over-spendingQuranic Arabic Program71Module AR03


Lesson 4B: The Law of Physical PurificationWiping Over the Socksالْمَسحُ‏ على الْخُفيْنِ‏دلِيلُ‏ مَشرُوعِيتِِه:‏ ما رواهُ‏ البُخارِي ومسل ‏ُم عن هَماِم النخعِي رضي اللّه عنه قال:‏ ‏'بَالَ‏ جريُر ب ‏ُن عب ‏ِد اللّه ثُم تَوضأ ومَسَ‏ ‏َح على خُفيهِ،‏ فَقِي ‏َل:‏ ‏'تَفَعلَ‏ هذا وقدبُلتَ‏ ؟'‏ قال:‏ ‏'نَعَم،‏ رَأي ‏ُت رسوَل االله صلى االله عليه وسلم بَا ‏َل ثُم توضأ ومَسَ‏ ‏َح على خُفيِه.'‏ قالَ‏ إبراهي ‏ُم ‏'فَكَانَ‏ يُعجِ‏ بُهُ‏ ‏ْم هذا الْحدي ‏َث لأ ‏ّن إسلاَم جَرِيَر كان بَع ‏ُدنُزُولِ‏ الْمَائدةِ.'‏: 1مَشرُوعِيةُ‏ الْمَس ‏ِح على الْجَوربَيْ‏ ‏ِن:‏ قَدْ‏ رُوِ‏ ‏َي عن كثيٍْر مِ‏ ‏َن الصحَابَِة.‏ قال أبو داود:‏ ‏'وَمَسَحَ‏ على الْجَورَبَيْ‏ ‏ِن عل ي ب ‏ُن أبِي طال ‏ٍب واب ‏ُن مسعوٍد و البَراءُ‏ بن عاز ‏ٍبوأنَسُ‏ بن مال ‏ٍك وأبو أمامةَ‏ وسهلُ‏ بن سع ‏ٍد وعَمرُو بن حُرَيث،ورَوَي ذلك عن عمَر بن الْخطاب وابن عبا ‏ٍس وروي أيضا عن عبد اللّه بن عمر وسعد بن أبي وقاصوأبي مسعود البدري وغيْرهم.‏شروطُ‏ الْمس ‏ِح على الْخُفي ‏ِن وما فِي مَعنَاهُما:‏ يُشتَرَطُ‏ لِجَوَاِز الْمس ‏ِح أن يُلْبَسَا على طَهارةٍ‏ لِحدي ‏ٍث الْمُغِيَرةِ‏ ب ‏ِن شُعْبَةَ‏ رضي اللّه عنه قال:‏ ‏'كنتُ‏ مَ‏ ‏َع النبِي صلىاالله عليه وسلم ذَا ‏َت لَيلَةً‏ فِي مَسِ‏ يٍر فَافْرَغْ‏ ‏ُت عليه من الإِدَوَاةِ‏ فَغَسَ‏ ‏َل وجْهَهُ‏ وذِرَاعَيِه ومَس ‏ُح بِرأسِ‏ هِ،‏ ثُم أهوَي ‏َت لأنزَعَ‏ خُفيِه فقال:‏ ‏'دَعْهُمَا فإنّي أدخَلتُهُمَا طاهرتَيْ‏ ‏ِن.'‏فمَسَحَ‏ عَلَيهِمُا.‏ رواه البخاري ومسلم وأحْمد.‏،(1) The Argument of Its Legitimacy: As reported by Bukhari and Muslim from Hammam Al-Nakh’ii and he said,Jarir Ibn A’bdullah delivered urine, then he performed the Ablution and wiped over his socks. It was said, 'You didit although you delivered urine!' He said, 'Yes, I saw that Allah’s Apostle delivered urine, then he performed theAblution and wiped over his socks.' Abraham said: 'This Hadith amazed them because Jarir converted to Islam afterthe revelation of Surat ul Maida [in which the instructions about washing feet were revealed].(2) Legitimacy of Wiping over the Socks made by Cloth: It is reported by a lot of Companions. Abu Dawoodsaid, 'Ali Ibn Abu Talib, Ibn Mas’ud, Bara Ibn A’azib, Anas Ibn Malik, Abu Umamah, Sahl Ibn Sa’ad, A’mr IbnHuraith used to wipe over the socks made by cloth. It is reported also about U’mar Ibn Al-Khattab and Ibn A’bbas.It is also reported about A’bdullah Ibn U’mar, Sa’ad Ibn Abu Waqas, Abu Mas’ud Al-Badri and others.(3) Conditions for Wiping over Socks and what is its meaning: A condition is attached for the legitimacy ofwiping over the socks that they are worn while [the person] is in pure form. As in the Hadith of Mughira Ibn Su’ba,he said: I was with the Prophet at night time in a travel. I removed the luggage from his body [because he was goingto perform the Ablution]. He washed his face and hands and wiped over his head. Then I bent down to remove hissocks, he said, 'Leave both of them because I entered into both of them while I was purified.' So he wiped over them.Bukhari, Muslim & Ahmed reported it.،–َ1– 2– 3(1) Abraham: He is Ibn Yazeed Al-Nakh’ii, [a great jurist] among the religious leadersof the generation who got the religion directly from the Companions of the Prophet.(1) إبراهيم:‏ هو ابن يزيد النخعي من أئمة التابعيْنExplanationWordExplanationWordExplanationWordI bent downConditions areimposedبَالَ‏ He delivered urineيُشتَرَطُ‏أهوَيتَ‏I removeLeave both of themإمام Leaders, plural ofTo wear both ofthemبُلتَ‏ You delivered urineيُعجِ‏ بُ‏الْجَوربَيْنِ‏أن يُلْبَسَامَسِ‏ يرٍ‏الإِدَوَاةِ‏أنزَعَ‏دَعْهُمَاأئمةTravel, walkUtensil of waterIt amazesA pair of socks (otherthan those of leather)Followers, the generation wholearnt from Prophet’s companionsالْخُفيْنِ‏ذِرَاعَيهِ‏His both arms التابعيْنA pair of leather socksQuranic Arabic Program72Module AR03


Lesson 4B: The Law of Physical Purificationنَواقِض الوضوءِ‏‏ٌض تُبطِلُهُ‏ وتُخرِجُهُ‏ عَ‏ ‏ِن إِفَادَةِ‏ الْمَقصُوِد منه وه ‏ِى:‏ كُل مَا خرج مِ‏ ‏َن السبِيلَيْ‏ ‏ِن:‏ سَوَاءٌ‏ أ كَا ‏َن بَولاً‏ أْم غائطاً‏ أم رِيْحاً‏ أم مَنِيا أم مَذْياً‏ أم وَدْياً‏ أم غيْرللوضوء نَواقِ‏ذلك.‏ وكَذَلِكَ‏ إذا خَرَ‏ ‏َج البوُل أو الغائِ‏ ‏ُط مِ‏ ‏ْن غيْر السبِيليْ‏ ‏ِن كالْجَر ‏ِح.‏ لقوله تعالى:‏ ‏'أوْ‏ جَاءَ‏ أحَ‏ ‏ٌد منْكُم م ‏َن الَغَائِ‏ ‏ِط...'‏ ولِحديث أبِي هريرةَ‏ رضي االلهعنه قال:‏ ‏'قال رسوُل ا ‏ِالله صلى االله عليه وسلم لا يُقبِلُ‏ االلهُ‏ صَلاةَ‏ أحدِكُم إذا أحْدَ‏ ‏َث حتّى يَتَوَضأ.'‏ فقال رجلٌ‏ مِ‏ ‏ْن حَضْرَمَوْت:‏ ‏'ما الْحَدَ‏ ‏ُث يا أبا هُريرة؟'‏ قال:‏‏'فُساءٌ‏ أو ضُرا ‏ٌط.'‏ متفق عليه.‏ زَوَالُ‏ العَق ‏ِل أو تَغْطِيَتُهُ‏ بِسُكْ‏ ‏ٍر أو إِغْمَاٍء أو نَوٍم أو جُنُوٍن أو دَوَاء:◌ٍ‏ لِحديثِ‏ صفوا ‏َن ب ‏ِن عَساٍل رضي االله عنه قال:‏ ‏'كانرسول االله صلى االله عليه وسلم يَأمُرُنَا إذا كنا سَفْراً‏ ألا نَنْزِعَ‏ خِ‏ فَافَنا ثلاثةَ‏ أياٍم ولَيَالِيهِ‏ ن إلا مِ‏ ‏ْن جَنَابٍَة لكِن مِ‏ ‏َن غائ ‏ٍط وبوٍل ونوٍم.'‏ رواه أحْمد والنسائي والترمذي‏ُض وضَوؤُهُ،‏ وذلِ‏ ‏َك لِحدي ‏ٍث أنَ‏ ‏َس رضي اللّه عنه قال:‏ ‏'كان أصحا ‏ُبوصححَهُ.‏ فإن كان النوم يَسِ‏ يْرًا أو كان مُمَكناً‏ مَقْعَدَتَهُ‏ من الأر ‏ِض يَنْتَظُِر الصلاةَ.‏ فإنه لا يَنتَقِ‏رسولِ‏ ا ‏ِالله صلى االله عليه وسلم يَنتَظِرُوَن العِشَاءَ‏ الآخرةَ‏ حتَى تَحْفُ‏ ‏َق رُؤُوسُهُ‏ ‏ْم ثُم يُصَلون ولا يَتَوَضؤون.'‏ رواه مسلم والترمذي وأبو داود،‏ ولفظ الترمذي:‏ ‏'لقدرَأيتُ‏ أصحا ‏ُب رسوِل ا ‏ِالله صلى االله عليه وسلم يُوْقَظُون للصلاةِ‏ حتّى إنّي لأسْمَ‏ ‏ُع لأحَدِهِم غَطِيطاً،‏ ثُم يَقُومُوَن فَيَصِلُوَن ولا يَتَوَضؤُوَن.'‏‏(المائدة 5:6).،– 1– 2There are certain things which cancel the Ablution and takes a person out of the desired benefit [of performing the Ablution i.e.performing prayer]. The are:(1) Whatever coming out of two ways [i.e. penis or vagina / bowel]: It does no make any difference that it is urine, or stool, orair, or semen, or other juices coming out of these organs [the Ablution will become void in all of these cases]. Similarly, ifurine or stool come out of a place other than these two ways like in case of a wound, [the Ablution will become void]. AsAllah’s saying, 'If anyone of you has come after discharging urine / stool….' As mentioned in the Hadith of Abu Hurairah, hesaid that Allah’s Prophet said, 'Allah does not accept the prayer of anyone of you, if he has been suffered by an impurity unlesshe performs the Ablution.' A man from Hadarmut [a town in Yemen] asked, 'What is impurity? O Abu Hurairah!' He said, 'Aircoming out of bowel with sound or without sound.' It is agreed upon.(2) Permanent Loss of Sanity or its Temporary Suspension due to Intoxication, Unconsciousness, Sleep, Madness, or Use ofMedicine: As mentioned in the Hadith of Safwan Ibn Assal, he said: 'Allah’s Apostle used to instruct us not to remove oursocks three days and nights during the travel except in case of sexual intercourse. But in case of delivering stool, urine or sleep[it is allowed to wipe over socks].' Ahmed, Nisai, Tirmidhi reported it and declared it authentic. If the sleep is light [i.e. aslumber] and the ass is firmly positioned over the land while waiting for prayer, then the Ablution does not become void. Asmentioned in the Hadith of Anas, he said: 'The Companions of Allah’s Apostle used to delay the Early Night Prayer till the timewhen their heads used to bow down [due to sleep]. Then they used to perform prayer without a new Ablution.' Muslim,Tirmidhi & Abu Dawood reported it and in words reported by Tirmidhi: 'I saw that the Companions of Allah’s Prophet wereawaken for prayer while I used to hear one of them snoring [i.e. but their sleep was light]. Then they used to stand for prayerwithout a new Ablution.'ExplanationWordExplanationWordExplanationWordLight, easyFirmly positionsAssAir coming out ofbowel without soundThe things that cancelsنَواقِضٌ‏تُبطِلُ‏ضُراطٌ‏تَغْطِيَةسُكْرٍ‏يَسِ‏ يْرًاTemporary suspension مُمَكناً‏IntoxicationIt cancelsإِفَادَةِ‏ الْمَقصُوِد Desired benefitمَقْعَدَةIt cancels, it becomes voidUnconsciousnessTwo holes i.e. penisand bowelالسبِيلَيْنِ‏إِغْمَاءٍ‏يَنتَقِضُ‏It came downThey were awakenMedicineJuices secreted from apenisمَنِيا مَذْياً‏ وَدْياً‏الْجَرحِ‏دَوَاءخِ‏ فَافَناتَحْفُقَ‏Our leather socks يُوْقَظُونWoundSnoringفُساءٌ‏لَيَالِيهِنTheir nights غَطِيطاً‏Air coming out ofbowel with soundQuranic Arabic Program73Module AR03


لا'‏أ'‏أ'‏أ'‏أ'‏Lesson 4B: The Law of Physical Purificationمَس الفَر ‏ِج بِدُوِن حَائٍِل:‏ لِحديثِ‏ بُسرةِ‏ بن ‏ِت صفوا ‏ٍن رضي اللّه عنها أن النبِي صلى االله عليه وسلم قال:‏ ‏'مَنْ‏ مَ‏ س ذَكَرَه فَلا يُصَ‏ ل حتى يَتَوضأ.'‏ رواه الْخمسةوصححه الترمذ ي ونُقِ‏ ‏َل عن البخار ي:‏ أنه أص ح الشيء فِي هذا الباب،‏ وحديث أبي هريرة رضي اللّه عنه أن النبِي صلى االله عليه وسلم قال:‏ ‏'مَنْ‏ أفْضَى بيده إلىذَكَرِهِ‏ ليس دونه ستٌر فَقَد وَجَ‏ ‏َب الوُضُوء.'‏ رواه أحْمد،‏ وابن حِ‏ بان في صحيحه وصححه الحاكم وابن عبد البر وأخرَجَهُ‏ البَيهِقِي.‏أَكْلُ‏ لْح ‏َم الإبِ‏ ‏َل:‏ لِحديثِ‏ جابِر ب ‏ِن سَمُرَةَ‏ أ ن رجلاً‏ سَأََل رسوَل االله صلى االله عليه وسلم:‏ تَوَضأ مِن لُحُوِم الغَنَمِ؟'‏ قال:‏ ‏'إِنْ‏ شِ‏ ئْ‏ ‏َت فَتَوَضأ،‏ وإ ‏ْن شِ‏ ئ ‏َت فَلا‏َض الغَنَم؟'‏ قال:‏ ‏'نعم.'‏ قال:‏ أصُلي فِي مُبارَِك الإبلِ‏ ؟'‏تَتَوَضأ.'‏ قال:‏ تَوَضأ مِن لُحُوِم الإبِلِ‏ ؟'‏ قال:‏ ‏'نَعَم توضأ مِن لُحوِم الإب ‏ِل.'‏ قال:‏ أُصَل ي فِي مَرَابِ‏قال:‏ رواه مسلم وأحْمد.‏(3) Touching the Sexual Organs without any Barrier: As mentioned in the Hadith of Busrah Bint Safwan that theProphet said: 'Whoever touches his penis, he should not pray without a new Ablution.' Five experts reported it andTirmidhi declared it authentic and copied it from Bukhari that 'It is the most authentic thing on this topic.' And inHadith of Abu Hurairah that the Prophet said: 'Whoever touches his penis with his hand without any barrier [i.e.cloth], the Ablution became mandatory.' Ahmed reported it and Ibn Habban also reported in his 'Saheeh'. Hakim andIbn A’bdul Birr declared it authentic. Baihiqi also described it.(4) Eating Meat of Camel: As in the Hadith of Jabir Ibn Sumrah that a man asked Allah’s Apostle: 'Is the Ablutionrequired after eating meat of sheep?' He replied: 'If you want, perform the Ablution, and if you want, don’t performthe Ablution.' He said, 'Is the Ablution required after eating meat of a camel?' He replied: 'Yes, perform the Ablutionafter eating meat of a camel.' He asked, 'Can I pray near the place of sheep?' He replied, 'Yes.' He asked, 'Can I praynear the place of camel?' He replied, 'No.' [Because the camel can harm a person while praying]. Muslim & Ahmedreported it.'.– 3– 4Rule of the DayThe subject (one who performs a task) will always be in its subjective case رفع while‏.نصب the object (on whom the task was performed) will always be in its objective caseFor example, in the sentence كَتَبَ‏ زَيدٌ‏ رِسَالَةً‏ (Zaid wrote a letter). زيد is the subject, so itis in رفع case while رسالة is the object, so it is in نصب case.Face the Challenge!Identify 10 words from your vocabulary related tothe passive voice of Past Tense.ExplanationWordExplanationWordExplanationWordCamelSheep, goatsPenisTouchingمَسالفَرجِ‏ذَكَرَ‏أفْضَىالإبِلَ‏He took الغَنَمِ‏Sexual organsPlace where sheep & goatsare keptPlace where camels are keptA barrier usually clothbetween somethingA barrier betweensomethingحَائِلٍ‏سترٌ‏وَجَبَ‏مَرَابِضَ‏It became mandatory مُبارَكِ‏Quranic Arabic Program74Module AR03


لا'‏Lesson 4B: The Law of Physical PurificationDoubt about Purificationالشك فِي الطَهَارَةِ‏مَن تَيَق‏◌َ‏ ‏َن الطهارةَ‏ وَشَ‏ ك فِي الْحَدَ‏ ‏ِث حُكِ‏ ‏َم بِبَقائِِه على الطهارَةِ،ولا عِبْرَةَ‏ بالش ك لأ ن الطهارةَ‏ هِي الْمُتَيَقنَةُ‏ ولا يُنْقَلُ‏ عَنها إلا بِيَقِيْ‏ ‏ٍن.‏ من تَيَق ‏َن الْحَدَ‏ ‏َث وَش ك فِيالطهارةِ‏ بَنَى على اليقي ‏ِن وهو ولا عِبْرَةَ‏ بالش ك لأن الْحَدَ‏ ‏َث هو الْمُتَيَق ‏ُن ولا يُنْتَقَل عَنْهُ‏ إلا بِيَقِيْ‏ ‏ٍن.‏وذلكَ‏ عَباِد بن تَميٍم عن عَمه قال:‏ شُكَي إلى النبِي صلى االله عليه وسلم:‏ ‏'الرجلُ‏ يُخَيلُ‏ إليه أنه يَجِ‏ ‏ُد الشيءَ‏ فِي الصلاةِ.'‏ فقال:‏ يَنْصَرِ‏ ‏ُف حتىيَسْمَعَ‏ صَوْتًا أْو يَجِ‏ ‏َد رِيْحًا.'‏ رواه الْجَمَاعَةُ‏ إلا الترمذي.‏وحديثِ‏ أبي هريرة رضي االله عنه عن النبِي صلى االله عليه وسلم:‏ ‏'إذا وَجَ‏ ‏َد أحدُكم فِي بَطْنه شَي ‏ٍئ فَأشْكَ‏ ‏َل عليه أخَرَ‏ ‏َج مِنْه شي أْم لا،‏ فَلا يَخْرُ‏ ‏ْج مِن الْمسْجِ‏ ‏ِد حَتىيَسْمَعَ‏ صَوْتًا أو يَجِ‏ ‏َد رِيْحًا.'‏ رواه مسلم وأبوداود والترمذي.‏َالْحَدَثِ‏ ،لِحديثِ‏ ◌ِIf a person was sure about purification and a doubt developed about impurity, the purification will remain valid.There is no significance of the doubt because the purity was confirmed and it will not move away withoutconfirmation. If a person was sure about impurity and doubtful about the purification, then it is impurity. There is nosignificance of the doubt because the impurity was confirmed and it will not move away without confirmation.That is in the Hadith of A’bbad Ibn Tameem reported on behalf of his uncle, he said: A doubt was brought to theProphet: 'A man thinks during the prayer that some impurity is found [e.g. air came out of his bowel].' He said:'Don’t leave [the prayer to re-perform the Ablution] unless you listen the sound or smell the fume.' The group [ofHadith experts] reported it except Tirmidhi.Another Hadith is reported by Abu Hurairah from the Prophet: 'When anyone of you finds something [air] in hisstomach and he is doubtful about it whether it came out or not, he should not go out of the Mosque [to re-performthe Ablution] unless he listens the sound or smells the fume.' Muslim, Abu Dawood and Tirmidhi reported it.Worth ReadingWhy people have two faces? What is the impact of dualpersonality on the reputation? Read the details in:http://www.mubashirnazir.org/PD/English/PE02-0016-Twofaces.htmFace the Challenge!Identify 20 words from your vocabulary related to‏.فعل مضارع the active voice ofExplanationWordExplanationWordExplanationWordHe thinks, he imaginesHe will leaveInside part of belly, stomachA sure thingIt will not be movedIt will not be movedHe is sureHe is doubtfulRemaining, sustainingتَيَق‏◌َ‏ نَ‏شَكبَقائِ‏الْمُتَيَقنَةُ‏لا يُنْقَلُ‏لا يُنْتَقَليُخَيلُ‏يَنْصَرِفُ‏بَطْنHe became doubtfulA doubt was broughtعِبْرَةَ‏ Significance, lessonشُكَيأشْكَلَ‏Quranic Arabic Program75Module AR03


فعل مُضَارِع معلوم Lesson 5A: The Present & Future Tense: Active VoiceThe Result (1)Compare the result. Each line carried two marks. If your score is below 80%, repeat the test.صيغةفعلفعلVerbHe listens / He will listenBoth of them listen /Both of them will listen(male)They listen / They willlisten (male)She listens / She willlistenBoth of them listen /Both of them will listen(female)They listen / They willlisten (female)You listen / You willlisten (male)Both of you listen / Bothof you will listen (male)You all listen / You allwill listen (male)You listen / You willlisten (female)Both of you listen / Bothof you will listen(female)You all listen / You allwill listen (female)I listen / I shall listenWe listen / We shalllistenHe beats / He will beatVerbPersonواحد مذكر غائبتثنية مذكر غائبيَضْرِ‏ ‏ُبيَضْرِبَا ‏ِنيَسْمَعُ‏يَسْمَعَانِ‏Both of them beat / Bothof them will beat (male)They beat / They willbeat (male)جمع مذكر غائبواحد مؤنث غائبيَضْرِبُو ‏َنتَضْرِ‏ ‏ُبيَسْمَعُونَ‏She beats / She will beat تَسْمَعُ‏Both of them beat / Bothof them will beat (female)تثنية مؤنث غائبجمع مؤنث غائبتَضْرِبَا ‏ِنيَضْرِبْ‏ ‏َنتَسْمَعَانِ‏يَسْمَعْنَ‏They beat / They willbeat (female)You beat / You will beat(male)واحد مذكر حاضرتثنية مذكر حاضرتَضْرِ‏ ‏ُبتَضْرِبَا ‏ِنتَسْمَعُ‏تَسْمَعَانِ‏Both of you beat / Bothof you will beat (male)You all beat / You all willbeat (male)جمع مذكر حاضرواحد مؤنث حاضرتَضْرِبُو ‏َنتَضْرِبِي ‏َنتَسْمَعُونَ‏تَسْمَعِينَ‏You beat / You will beat(female)Both of you beat / Bothof you will beat (female)تثنية مؤنث حاضرجمع مؤنث حاضرتَضْرِبَا ‏ِنتَضْرِبْ‏ ‏َنتَسْمَعَانِ‏تَسْمَعْنَ‏You all beat / You all willbeat (female)I beat / I shall beatواحد متكلمجمع متكلمأضْرِ‏ ‏ُبنَضْرِ‏ ‏ُبأسْمَعُ‏We beat / We shall beat نَسْمَعُ‏Quranic Arabic Program76Module AR03


فعل مُضَارِع معلوم Lesson 5A: The Present & Future Tense: Active VoiceصيغةفعلفعلVerbVerbPersonHe becomes happy / He willbecome happyواحد مذكر غائبيَقْرُ‏ ‏ُبيَفْرَحُ‏He comes near / He will comenearBoth of them become happy /Both of them will becomehappy (male)تثنية مذكر غائبيَقْرُبَا ‏ِنيَفْرَحَانِ‏Both of them come near / Bothof them will come near (male)They become happy / Theywill become happy (male)جمع مذكر غائبيَقْرُبُو ‏َنيَفْرَحُونَ‏They come near / They willcome near (male)She becomes happy / She willbecome happyواحد مؤنث غائبتَقْرُ‏ ‏ُبتَفْرَحُ‏She comes nears / She willcome nearBoth of them become happy /Both of them will becomehappy (female)تثنية مؤنث غائبتَقْرُبَا ‏ِنتَفْرَحَانِ‏Both of them come near / Bothof them will come near(female)They become happy / Theywill become happy (female)جمع مؤنث غائبيَقْرُبْ‏ ‏َنيَفْرَحْنَ‏They come near / They willcome near (female)You become happy / You willbecome happy (male)واحد مذكر حاضرتَقْرُ‏ ‏ُبتَفْرَحُ‏You come near / You willcome near (male)Both of you become happy /Both of you will becomehappy (male)تثنية مذكر حاضرتَقْرُبَا ‏ِنتَفْرَحَانِ‏Both of you come near / Bothof you will come near (male)You all become happy / Youall will become happy (male)جمع مذكر حاضرتَقْرُبُو ‏َنتَفْرَحُونَ‏You all come near / You allwill come near (male)You become happy / You willbecome happy (female)واحد مؤنث حاضرتَقْرُبِي ‏َنYou come near / You will تَفْرَحِ‏ ينَ‏come near (female)Both of you become happy /Both of you will becomehappy (female)تثنية مؤنث حاضرتَقْرُبَا ‏ِنتَفْرَحَانِ‏Both of you come near / Bothof you will come near (female)You all become happy / Youall will become happy(female)جمع مؤنث حاضرتَقْرُبْ‏ ‏َنتَفْرَحْنَ‏You all come near / You allwill come near (female)I become happy / I shallbecome happyواحد متكلمأقْرُ‏ ‏ُبI come near / I shall come near أفْرَحُ‏We become happy / We shallbecome happyجمع متكلمنَقْرُ‏ ‏ُبنَفْرَحُ‏We come near / We shallcome nearQuranic Arabic Program77Module AR03


فعل مُضَارِع معلوم Lesson 5A: The Present & Future Tense: Active VoiceThe Result (2)Compare the result. Each line carried two marks. If your score is below 80%, repeat the test.EnglishThose who believe in the unseen (truth) andestablish the prayer and spend out of what Weprovided to them.There must be a group amongst you who calltowards the piety and they advise for good deedsand forbid from bad deeds.He leaves them in their trespass, so they wanderabout.And remember when We said to the angels,'Prostrate before Adam.' So they prostratedexcept Ibless.And remember when We delivered you from thepeople of Pharaoh, they imposed on you to theworst torture.Then We forgave you after that, so that youbecome thankful.And Allah intends to accept your repentance.Do they wait for Allah to come down to them inthe shadow of clouds?They ask you, 'What they should spend?'And whatever you spend in charity from yourwealth or whatever you make a vow, Allah knowsit.And nobody knows its meaning except Allah.عربِيالذِينَ‏ يُؤْمِنُونَ‏ بِالْغَيْبِ‏ وَيُقِيمُونَ‏ الصلاة وَمِمارَزَقْنَاهُمْ‏ يُنفِقُو ‏َن‏َويَأْمُرُو ‏َنوَلْتَكُنْ‏ مِنْكُمْ‏ أُمةٌ‏ يَدْعُو ‏َن إِلَى الْخَيْرِ‏بِالْمَعْرُوفِ‏ وَيَنْهَوْ‏ ‏َن عَنْ‏ الْمُنْكَ‏ ‏ِريَمُدهُمْ‏ فِي طُغْيَانِهِ‏ ‏ْم يَعْمَهُو ‏َنوَإِذْ‏ قُلْنَا لِلْمَلائِكَةِ‏ اسْجُدُوا لآدَمَ‏ فَسَجَدُوا إِلاإِبْلِيسوَإِذْ‏ نَجيْنَاكُمْ‏ مِنْ‏ آلِ‏ فِرْعَوْنَ‏ يَسُومُونَكُ‏ ‏ْم سُوءَ‏الْعَذَابِ‏َعَفَوْنَا ثُموَاللهُ‏ يُرِيدُ‏ أَنْ‏عَنْكُمْ‏ مِنْ‏ بَعْدِ‏ ذَلِكَ‏ لَعَلكُ‏ ‏ْمعَلَيْكُ‏ ‏ْم يَتُو ‏َبتَشْكُرُو ‏َنهَلْ‏ يَنظُرُو ‏َن إِلا أَنْ‏ يَأْتِيَهُمْ‏ اللهُ‏ فِي ظُلَلٍ‏ مِ‏ ‏ْنالْغَمَامِ‏يَسْأَلُونَكَ‏مَاذَا يُنفِقُو ‏َنوَمَا أَنفَقْتُمْ‏ مِنْ‏ نَفَقَةٍ‏ أَوْ‏يَعْلَمُهُ‏يَعْلَ‏ ‏ُم وَمَاتَأْوِيلَهُ‏ إِلا اللهُ‏نَذَرْتُ‏ ‏ْممِنْ‏ نَذْرٍ‏ فَإِن اللهَ‏Worth Reading! In the Land of the Quran & the Bible. At travel story to thesites related to God’s prophets. The writing is in Urdu.http://www.mubashirnazir.org/ER/L0014-00-Safarnama.htmQuranic Arabic Program78Module AR03


فعل مُضَارِع معلوم Lesson 5A: The Present & Future Tense: Active VoiceEnglishThis is for that person from you who fear aboutthat trouble.Those who say, 'O our Lord! Surely we believe, soforgive our sins.'Say, 'O Allah! You are the Master of all thekingship, You give the kingdom to whom Youwant and You take away the kingdom from whomYou want.And You bring out the living from the dead andYou provide to whom You want without anymeasurement.Surely, Allah knows what you do.Do you believe in some part of the Holy Book andyou reject some part of it. So what is the rewardfor that person from you who does that exceptdisgrace in this world?And remember when you said, 'O Moses! We willdefinitely never believe you unless we see Allahwith our own eyes.' So a thunderbolt caught youwhile you were observing.Allah does what He wants.And remember when you said, 'O Moses! We willdefinitely not endure on one type of food.عربِيي الْعَنَتَ‏ مِنْكُ‏ ‏ْمذَلِكَ‏ لِمَنْ‏ خَشِ‏ َالذِينَ‏ يَقُولُو ‏َن رَبنَا إِننَا آمَنا فَاغْفِرْ‏ لَنَا ذُنُوبَنَاقُلْ‏ اللهُم مَالِكَ‏ الْمُلْكِ‏ تُؤْتِي الْمُلْكَ‏ مَنْ‏ تَشَاءُ‏وَتَنْزِعُ‏ الْمُلْكَ‏ مِم ‏ْن تَشَاءُ‏وَتُخْرِجُ‏ الْمَيتَ‏ مِنْ‏ الْحَي وَتَرْزُ‏ ‏ُق مَ‏ ‏ْن تَشَاءُ‏ بِغَيْ‏ ‏ِرحِ‏ سَابٍ‏إِن اللهَ‏ يَعْلَ‏ ‏ُم مَا تَفْعَلُو ‏َنأَفَتُؤْمِنُونَ‏ بِبَعْضِ‏ الْكِتَابِ‏ وَتَكْفُرُو ‏َن بِبَعْضٍ‏ فَمَاجَزَاءُ‏ مَنْ‏ يَفْعَلُ‏ ذَلِكَ‏ مِنْكُ‏ ‏ْم إِلا خِ‏ زْيٌ‏ فِي الْحَيَاِةالدنْيَاوَإِذْ‏ قُلْتُ‏ ‏ْم يَا مُوسَى لَنْ‏ نُؤْمِنَ‏ لَكَ‏ حَتى نَرَى اللهَ‏جَهْرَةً‏ فَأَخَذَتْكُ‏ ‏ْم الصاعِقَةُ‏ وَأَنْتُمْ‏ تَنظُرُو ‏َنيَفْعَلُ‏ اللهُ‏ مَا يَشَاءُ‏وَإِذْ‏ قُلْتُ‏ ‏ْم يَا مُوسَى لَ‏ ‏ْن نَصْبَِر عَلَى طَعَامٍ‏ وَاحِ‏ ‏ٍدRule of the DayThe second source letter كلمة)‏ ‏(ع may carry either a fathah, or a kasrah or adhamma. It all depends on how the native people speak. يَفْتَحَ‏ will always bewith a fathah, يَضْرِبُ‏ will always be with a kasrah andwill always be with يَنْصُرُ‏a dhamma. Same is the case with other words. It is mentioned in the dictionarythat the ع كلمة will carry which movement.Quranic Arabic Program79Module AR03


فعل مُضَارِع معلوم Lesson 5A: The Present & Future Tense: Active VoiceEnglishThey said, 'O Shuaib! Does your prayer instructsyou that we leave what our ancestors worship orwhat we do with our wealth as we want?'Verily, Allah will raise those in graves.Those who reject Allah’s verses and kill theprophets without any justification and kill thosepersons from people who advise justice, so givethem the warning of a painful punishment.You are the best group raised for the humanity,advise towards the right and forbid evil and youbelieve in Allah.Verily Allah is watching what you do.We worship You only and we seek help from youronly.O our Lord! Do not let our hearts deviated (fromthe right path) after You guided us.In the same way, Allah does what He wants.How Allah guides a group who rejected (thefaith) after believing (in it).And poverty was imposed on them. That(punishment) was due to (the fact) that they usedto reject Allah’s verses and kill prophets unjustly.That (punishment) was due to (the fact) thatdisobeyed and they were the trespassers.عربِيقَالُوا يَا شُعَيْبُ‏ أَصَلاتُ‏ ‏َك تَأْمُرُ‏ ‏َك أَ‏ ‏ْن نَتْرُ‏ ‏َك مَايَعْبُدُ‏ آبَاؤُنَا أَوْ‏ أَ‏ ‏ْن نَفْعَ‏ ‏َل فِي أَمْوَالِنَا مَا نَشَاءُ‏أَن اللهَ‏ يَبْعَ‏ ‏ُث مَنْ‏ فِي الْقُبُوِرإِن الذِينَ‏ يَكْفُرُو ‏َن بِآيَاتِ‏ اللهِ‏ ‏َويَقْتُلُو ‏َن النبِيي ‏َنبِغَيْرِ‏ حَق وَيَقْتُلُو ‏َن الذِي ‏َن يَأْمُرُو ‏َن بِالْقِسْطِ‏ مِ‏ ‏ْنالناسِ‏ فَبَشرْهُمْ‏ بِعَذَابٍ‏ أَلِيمٍ‏كُنْتُمْ‏ خَيْرَ‏ أُمةٍ‏ أُخْرِجَتْ‏ لِلناسِ‏ تَأْمُرُو ‏َنبِالْمَعْرُوفِ‏ وَتَنْهَوْ‏ ‏َن عَنْ‏ الْمُنكَرِ‏ وَتُؤْمِنُونَ‏ بِالل‏ِهإِن اللهَ‏ بِمَا تَعْمَلُو ‏َن بَصِيٌرإِياكَ‏ نَعْبُ‏ ‏ُد وَإِياكَ‏ نَسْتَعِي ‏ُنرَبنَا لا تُزِغْ‏ قُلُوبَنَا بَعْدَ‏ إِذْ‏ هَدَيْتَنَاكَذَلِكَ‏ اللهُ‏ يَفْعَلُ‏ مَا يَشَاءُ‏كَيْفَ‏ يَهْدِي اللهُ‏ قَوْماًكَفَرُوا بَعْدَ‏ إِيمَانِهِ‏ ‏ْموَضُرِبَ‏ ‏ْت عَلَيْهِمْ‏ الْمَسْكَنَةُ‏ ذَلِكَ‏ بِأَنهُمْ‏ كَانُوايَكْفُرُونَ‏ بِآيَاتِ‏ اللهِ‏ ‏َويَقْتُلُو ‏َن الأَنبِيَاءَ‏ بِغَيْرِ‏ حَ‏ قذَلِكَ‏ بِمَا عَصَوْا وَكَانُوا يَعْتَدُو ‏َنWorth ReadingThe Report of Transparency International and a Hadith. This article is an eyeopeningwriting on the condition of Muslim Ummah.http://www.mubashirnazir.org/PD/English/PE02-0004-Transparency.htmQuranic Arabic Program80Module AR03


Lesson 5B: Communication in the Arabic LanguageThe Result: Calculate your score. Each paragraph carries 10 mark. If your score is less than 80%, repeatthe exercise. The translation is provided for each paragraph. Text in parenthesis [ ] is the information notdescribe in the original Arabic text but its sense is understood.The Arabic Languageاللُغَةُ‏ العربِيةاللغةُ‏ العربِيةُ‏ هي لغةُ‏ القرآ ‏ِن الكريْمِ،‏ وبِها نَطَ‏ ‏َق خاتَ‏ ‏ُم الْمُرسلِيْنَ،‏ فالعِنَايَةُ‏ بِها عِنَايةُ‏ بِكتا ‏ِب ا ‏ِالله تعالى وسُن‏ِة نَبِي‏ِه صلى االله عليه وسلم.‏ قال اب ‏ُنتَيمِيةِ‏ ‏'اللغةُ‏ العربِيةُ‏ مِ‏ ‏َن الدينِ،‏ ومَعْرِفَتُهَا فر ‏ٌض وَاجِ‏ بٌ‏ ، فإ ‏ّن فَه ‏ُم الكتا ‏ِب والسنِة فرضٌ،‏ ولا يَفهَمَا ‏ِن إلا بِفَهِم اللغِة العربِيةِ،‏ وما لا يَتِ‏ م‏ٌبالواجبُ‏ إلا به فهو وَاجِ‏إذَا فَتَعَل ‏ُم اللغِة العربِيِة ضَرُورَةٌ‏ لِكُ‏ ‏ِل مسلمٍ؟كَي يَقُومُ‏ بِشَعَائِرِِه التَعَبدِيةِ،‏ ويَتَمَك ‏ُن مِن تِلاوةِكِتَا ‏ِب رَب‏ِه وفَهِم سُنِة نبيِه عليه الصلاة والسلام.‏The Arabic language is the language of the Venerable Quran. The Seal of prophets (Prophet Muhammadcommunicated in it. Therefore, keeping [this language] is preserving Allah’s Book and the Practical Example ‏(وسلم[Sunnah] of His Prophet. Ibn Taimiyyah 1 said, 'The Arabic Language is [a part] of religion. Its knowledge isobligatory and essential. Surely, understanding the Book and the Sunnah is obligatory. Both of them cannot beunderstood without understanding the Arabic language. Anything, without which an obligatory deed cannot beperformed, is also obligatory. 22'.: 1صلى الله عليهIf this is the case, then learning Arabic language is a necessity for every Muslim, so that he can perform the ritualsrelated to worship and reciting the Book of his Lord and understanding the Sunnah of his Prophet becomes possiblefor him.تَقِي الدين مُحمد ب ‏ُن عب ‏ُد الْحليِم ب ‏ُن تيمية الْحُرانِي الدمَشقِي،‏ وَلََد فِي حُران سنة 661 ه وتَوَفي فِي دِمَشْ‏ ‏َق سنةً‏ 728 ه.‏ (2)ُاقِتِضَاءُ‏ الصرَا ‏ِط الْمُستَقِيِم(1).470 /1(1) Taqi-ud-Din Muhammad Ibn A’bdul Haleem Ibn Taimiyah Al-Hurrani Al-Dimashqi. He was born at Hurran [a city ofSyria] in the year 661H and died at Damascus in the year 728H.(2) Seeking the Straight Path, Volume 1, Page 470Face the Challenge!‏.فعل لازم و متعدي Think about five examples each forExplanationWordExplanationWordExplanationWordشَعيِرةٌ‏ Rituals, plural ofWorshipIts becomes possibleRecitationDemand, seekingKeeping, arrangingKnowledgeIt completesLearningNecessityLanguageHe spokeSealProphetsاللُغَةُ‏نَطَقَ‏خاتَمُ‏الْمُرسلِيْنَ‏عِنَايةُ‏مَعْرِفَةيَتِمتَعَلمُ‏ضَرُورَةٌ‏شَعَائِرِ‏التَعَبدِيةِ‏يَتَمَكنُ‏تِلاوةِ‏اقِتِضَاءُ‏Quranic Arabic Program81Module AR03


Lesson 5B: Communication in the Arabic Languageأهْمِيةُ‏ التعبِيْ‏ ‏ِر:‏التعبيْرُ:‏ هُو إفصَا ‏ُح الإنسا ‏ِن بِلِسَانِِه أو قَلَمِ‏ ‏ِه عما فِي نفسِ‏ ‏ِه مِ‏ ‏َن الأفكَاِر والْمَعَانِي.‏ وهُو يُعتَبَ‏ ‏ُر أهَ‏ م أقساِم اللغِة العربِيِة لأنهُ‏يَمتَازُ‏ بأنهُ‏ غَايَةٌ‏ وغَيْرُه وَسائِلُ‏ مُسَاعَدَةِ‏ عَلَيِه.‏ إنهُ‏ وَسِ‏ يلَةُ‏ الإفهامِ،‏ واتصَا ‏ُل الفَرِد بِغَيْرِهِ،‏ ووسيلةُ‏ الإفصا ‏ِح عمّا فِي نف ‏ِس الإنسا ‏ِن وما يَشعُُر بِهِ،‏ووسيلةُ‏ لِنق ‏ِل الترَا ‏ِث الإنسانِ‏ ي للأجيَاِل الْحَاضِرَةِ‏ والْمُستَقبَلَةِ،‏ وهو أحَ‏ ‏ُد جَانِبَي تَعل‏ِم اللغِة وهُما:‏أ-‏ جانبُ‏ الأخ ‏ِذ:‏ وهُوَ‏ عِبارَةٌ‏ عن قُدرَةِ‏ الط الِ‏ ‏ِب على فَهِم اللغةِ،‏ وهذا الْجَانِ‏ ‏ِب له مُهَارَتَا ‏ِن هُما:‏ فَهمُ‏ الْمَسمُوِع.‏ فهمُ‏ الْمَقرُوِء.‏ب-‏ جانبُ‏ العَطاِء:‏ وهو عبارةٌ‏ عن قدرةِ‏ الطال ‏ِب على الإفْهَاِم والتعبيِْر عمّا فِي نفسِ‏ ه وله أيضًا مهارتا ‏ِن هُما:‏ التعبيْرُ‏ الشَفهِ‏ ي.‏التعبيْرُ‏ التَحرِيرِ‏ ي.‏(2)(2)(1)(1)Significance of Expression: Expression is the articulation of a person with his tongue or pen [to describe] whateverthoughts and meanings are in his mind. It is considered the most important in types of [the ways of learning] theArabic language due to its prominence. It is the objective of all other [types] which are the supporting ways to it.Surely it is a tool of understanding and linking an individual to others. It is a tool for articulating whatever is in themind of a person and what he / she perceives. It is a tool for transferring the human heritage to present and futuregenerations. This is one side of learning the language. Both of them are:A. Taking Side: It means the ability of a student to understand the language. Two skills are required for this side. (1)Understanding the listened content and (2) Understanding the read content.B. Giving Side: It means the ability of a student on understanding and expressing whatever in his mind. It alsorequires two skills. (1) Oral expression and (2) Written expression.ExplanationWordExplanationWordExplanationWordTakingStatement, meaningWay, mean, toolSignificanceأهْمِيةُ‏التعبِيْرِ‏وَسِ‏ يلَةُ‏الإفهامِ‏الأخذِ‏Understanding عِبارَةٌ‏ExpressionCapabilityStudentJoining, connectingExpression,articulationإفصَاحُ‏لِسَانِ‏ أو قَلَِماتصَالُ‏الفَردِ‏قُدرَةِ‏Individual الطالِبِ‏Tongue or penTwo skillsListenedHe considersThoughtsالأفكَارِ‏الْمَعَانِييَشعُرُ‏نقلِ‏مُهَارَتَانِ‏Transport, move الْمَسمُوعِ‏MeaningsReadGivingOralWrittenHeritageالترَاثِ‏الأجيَالِ‏الْحَاضِرَةِ‏الْمُستَقبَلَِةجَانِبَيالْمَقرُوءِ‏العَطاءِ‏الشَفهِيالتَحرِيرِيGenerations, plural ofجَيلٌ‏PresentFutureTwo sidesIt is consideredIt is distinguishedObjective, purposeوسيلة Means, plural ofSupportيَعتَبِرُ‏يُمتَازُ‏غَايَةُ‏وسائِلُ‏مُسَاعَدَةِ‏Quranic Arabic Program82Module AR03


Lesson 5B: Communication in the Arabic Languageكِتَابٍ‏ ،مَوضُوعَاتُ‏التَعبِيْ‏ ‏ِر:‏التعبيْرُ‏ الوَظِيفِ‏ ي:‏ وهو ما يُؤَدي غَرضًا تَقتَضِيِه حَيَاةُ‏ الط الِ‏ ‏ِب فِي مُحِ‏ ي ‏ِط تَعلِيمِ‏ ‏ِه كَعَر ‏ِضوالْمُحَادَثَةِ،‏ والإلقَاءِ،‏ والإعلانَا ‏ِت.‏ ونَحوُ‏ ذَلِ‏ ‏َك.‏التعبيْرُ‏ الإبدَاعِي:‏ ويُقصَدُ‏ به إظهَاُر الْمَشَاعِ‏ ‏ِر والإفصَا ‏ِح عن وخَلجَا ‏ِتجَيدَةِ‏ النسِقكَكِتَابِِة وتَألي ‏ُف ونَظ ‏ُم الشعْ‏ ‏ِر.‏أو فِي مُحي ‏ِط مُجْتَمِعِِه كَمُرَاسَلَِة الأصدِقَاءِ،‏وتَرجُمَ‏ ‏ِةالاحسَاسَا ‏ِتمُنتَقَاِة بِعِبَارَِة الْمُختَلَفَِةTopics of Expressionالعَوَاطِفِ‏ ، النَفْسِ‏ ،الْمُقَالاتِ‏ ، القَصَصِ‏ ،اللفظِ‏ ،كَيفَ‏تَكتُ‏ ‏ُب تعبيْرًا جيدًا؟لِكَي تَستَطِي ‏ُع اسْتِخْدَاَم الأسالِي ‏َب الْجَيدَةَ‏ فِي تعبيْرَِك نَنصِحُ‏ ‏َك بالآتِي:‏Functional Expression: It is expressed because the life of a student demands for it. [For example] during hiseducational sphere [of life] e.g. presenting a book, or in his social sphere [of life] e.g. writing letters to friends, [dayto-day]conversation, meetings, announcements etc.Creative Expression: Its objective is to express inner feelings and articulate sympathies and personal emotions,translating different feelings in form of selected words. [It includes] good organized [writings] like writing theses,compiling stories or composing verses.How to write a good expression? In order to employ good communication styles during your expression, we adviseyou the following:ExplanationWordExplanationWordExplanationWordSelectionConversationTopicsمَوضُوعَاتُ‏الْمُحَادَثَةِ‏مُنتَقَاةِ‏GoodOrganizationMeetingFunctional, related toworkالوَظِيفِييُؤَديالإلقَاءِ‏الإعلانَاتِ‏جَيدٌ،‏ جَيدَةِ‏Announcements النسقِ‏He expressesThesesCreativeObjectiveغَرضًاالإبدَاعِيالْمُقَالاتِ‏Creating storiesComposing versesYou become ableIts objective isIt demandsتَقتَضِيمُحِ‏ يطِ‏تَعلِيمِ‏يُقصَدُ‏إظهَارُ‏الْمَشَاعِرِ‏تَأليفُ‏ القَصَصِ‏نَظمُ‏ الشعْرِ‏تَستَطِيعُ‏ExpressionInner feelingsSphere, surroundingEducationEmploying, usingSympathies, love, pluralعَاطِفٌ‏ ofOfferعَرضِ‏العَوَاطِفِ‏اسْتِخْدَاَمLanguage styles, pluralأسلوب ofخَلَجَةٌ‏ Emotions, plural ofSocietyمُجْتَمِعِ‏خَلجَاتِ‏الأسالِيبَ‏We suggestFollowingTranslationLetterمُرَاسَلَةِ‏الأصدِقَاءِ‏تَرجُمَةِ‏نَنصِحُ‏Feelings الآتِيصَدِيقٌ‏ Friends, plural of الاحسَاسَاتQuranic Arabic Program83Module AR03


Lesson 5B: Communication in the Arabic Languageكَثرَةُ‏ الاطلا ‏ِع والقِرَاءَةِ،‏ فإ ‏ّن ذلك يُوسِ‏ ‏ُع دَائِرَةَ‏ ثَقَافَتِكَ‏ ،الْجيدةِ‏ والأسلو ‏ِب الْمُهذ ‏ِب.‏قِرَاءَةُ‏ النصُو ‏ِص الْمَشكُولَِة بِصَو ‏ٍت مُرتَفَعٍ،‏ فإ ‏ّن ذلك وَسِ‏ يلَةُ‏ لاستِقَامَِة لِسَانِ‏ ‏َك.‏ويَمْلأ فِكرَ‏ ‏َك بالْمَعانِي والألفا ‏ِظ التِي تَرَقى بِمُستَوَى تعبيْرك من حي ‏ُث الكَلِمَ‏ ‏ِةحِ‏ فظٌ‏ ما استَطَعْ‏ ‏َت مِن النصُو ‏ِص العربِيِة الْمَشكُولَِة بَدْءًا بالقرآ ‏ِن الكريِْم والْحَدي ‏ِث النبو ي الشري ‏ِف ثُم النصو ‏ِص الأَدَبِي‏ِة شِ‏ عرًا ونَثرًا،‏ فإ ‏ّنذلك يُعِينُ‏ ‏َك على الاستِشهَاِد بِهَا فِي مَوضَوعَاتِ‏ ‏َك فَيَزِيدُهَا رَونَقًا وجَمَالاً.‏الإكثَارُ‏ مِن الاستِمَاِع إلى الكلاِم العربِي،‏ وذلك عن طريِق حُضُوِر الْمُحَاضَرا ‏ِت والندَوَا ‏ِت والأمسِ‏ يَا ‏ِت الشعرِيةِ،‏ وسِ‏ مَاِع الأشرِطَِةالنافِعَةِ،‏ لأن ذلك يُساعِ‏ ‏ُد على تَنمِيةَ‏ وتُعَودُ‏ أذُنَ‏ ‏َك سِ‏ مَاع الكلاِم العربِي الفصي ‏ِح.‏ثَقَافَتِكَ‏ ،Abundance of knowledge and reading. It will widen the sphere of your education. It will fill you thinking withmeanings and words that will improve the level of your expression in terms of good words and polished styles.Reading written material with loud voice. It is a tool of establishing your language.Memorizing Arabic written material according to your capacity starting from the Holy Quran, the Hadith of theProphet, then Arabic literature [in form of] poetry or prose. It will help you in presenting them as a support [fordescribing meaning of something] in your topics. It will increase the grace & beauty .Increasing the listening of Arabic communication. Its way is attending lectures, conferences, and poeticevenings and listening useful cassettes. It will help in developing your education and will accustom your ears tolisten fluent Arabic communication.ExplanationAttendingLecturesSeminars, conferencesPoetic evenings i.e.where poets recite theirverses in front of eachotherListeningشريط Cassettes, plural ofBeneficial, usefulIt will helpDevelopmentIt will accustomEloquent, fluentWordExplanationLoud voiceWordExplanationKnowledgeWordالاطلاعِ‏القِرَاءَةِ‏صَوتٍ‏استِقَامَةِ‏مُرتَفَ‏ ‏ٍعحُضُورِ‏Establishing الْمُحَاضَراتِ‏MemorizingReadingIt will widenيُوسِ‏ عُ‏دَائِرَةَ‏حِ‏ فظٌ‏استَطَعْتَ‏الندَوَاتِ‏الأمسِ‏ يَاتِ‏الشعرِيةِ‏You are capable ofStartingPoetry and proseCircleثَقَافَة Culture, educationيَمْلأبَدْءًاشِ‏ عرًا ونَثرًاسِ‏ مَاعِ‏It will help الأشرِطَةِ‏Presenting as anevidenceIt will fillThinkingفِكرَ‏تَرَقىيُعِينُ‏الاستِشهَادِ‏النافِعَةِ‏It will increaseIt advancedLevelمُستَوَىالْمُهذبِ‏يَزِيدُ‏رَونَقًايُساعِدُ‏Beauty, grace تَنمِيةَ‏IncreasingCultured, polishedالنصُوصِ‏ نص Texts, plural ofالْمَشكُولَةِ‏الإكثَارُ‏الاستِمَاعِ‏تُعَودُ‏Listening الفصيحِ‏WrittenQuranic Arabic Program84Module AR03


Lesson 5B: Communication in the Arabic Languageالإكثاُر من الْمَوَاقِ‏ ‏ِف الكلاميِة التِي تَحِ‏ ل عُقدَةَ‏ اللسَانِ،‏ وذلك بالتِزَاِم التحَد ‏ِث باللغِة العربِيِة مَ‏ ‏َع زُمُلائِ‏ ‏َك وأسَاتِذَتِ‏ ‏َك ومع ك ‏ِل مَن تَلتَقِيِه ما استطعْ‏ ‏َت إلى ذل ‏َكسبيلاً.‏الالتِزَامُ‏ عِن ‏َدكِتَابٍَة أو إلقَاِء الْمَوضُوِع بالآتِي:‏حُسنُ‏ البَدءِ،‏ وحُس ‏ُن الْخَتامِ،‏ وضرورةُ‏ الإيْجَاِز فيهما.‏تَحدِيدُ‏ خُطُوَا ‏ِت الْمَوضُوعِ،‏ والتِزَاِم الترَابُ‏ ‏ِط الْمَنطَقِي‏،‏ مِن غيِْر اضْطَرَا ‏ِب ولا تَنَاقُض.‏أنْ‏ تكوَن الْجُمَلُ‏ وِعَاءَ‏ مُنَاسَبًا للمعنَى فلا هي بالإيْجَاِز الْمُخِ‏ ل ولا الإسهَا ‏ِب الْمُمِ‏ ل.‏الاستِفَادَةُ‏ من الْمَصَادِ‏ ‏ِر الْخَارِجِ‏ يةِ،‏ ومِن ثَقَافَتِ‏ ‏َك العَامةِ،‏ وتَجَارُبِ‏ ‏ِك السابِقَِة مع ضرورةِ‏ الاستشهاِد بالآيا ‏ِت القرآنيةِ،‏ والأحادي ‏ِث النَبَويةِ،‏ والأبْيَا ‏ِتالشعرِيةِ،‏ والْحُكَمِ،‏ ليكوَن الْمَوضوعُ‏ مُمَتعًا جَذابًا غَنِيا بالْمَعَانِي.‏والأمثالِ‏ ،BoringIncreasing [your attendance at] the scholastic events that will resolve the knot of language. This can be done bycommitting to talk in the Arabic language with your colleagues, teachers and whoever you meet up to the extentof your capacity in this way.Commitment to the following while writing or casting a topic:ExplanationGetting benefit ofSourcesExternalExperienceVersesWords of wisdomIdiomsInterestingAttractiveRichA good start, a good end, and essential conciseness in both of them.Writing the steps [points] of the topic. Keeping logical coherence and [avoiding] confusion or contradiction.The sentences should have an appropriate size according to the meaning. Disturbing conciseness and boringwordiness should be avoided.Utilizing external sources from your general education and previous experience along with putting essentialevidence from the Quranic verses, Prophetic Ahadith, poetic verses, words of wisdom and idioms so that thetopic becomes interesting, attractive and rich of meanings.WordExplanationConcisenessWordExplanationOccasions, placesWordالْمَوَاقِفِ‏الكلاميةِ‏الإيْجَازِ‏تَحدِيدُ‏خُطُوَاتِ‏الترَابُطِ‏الْمُمِلDefining الاستِفَادَةُ‏StepsScholasticIt loosensتَحِ‏ لعُقدَةَ‏التِزَامِ‏التحَدثِ‏الْمَصَادِرِ‏Linking, coherence الْخَارِجِ‏ يةِ‏Logicalالْمَنطَقِياضْطَرَابِ‏تَجَارُبِ‏Confusion الأبْيَاتِ‏ContradictionKnotCommitmentTalkingزُمُلاء زميل Peers, plural ofأسَاتِذَةتَنَاقُضالْحِ‏ كَمِ‏جُملَةٌ‏ Sentences, plural of الأمثاِلSize, vesselأستاذ Teachers, plural ofYou meetتَلتَقِيحُسنُ‏الْخَتامِ‏الْجُمَلُ‏وِعَاءَ‏الْمُخَلِ‏الإسهَابِ‏مُمَتعًاجَذابًاغَنِياDefective, disturbingWordinessBeautiful, goodEndingQuranic Arabic Program85Module AR03


Lesson 5B: Communication in the Arabic Languageالانتِبَاهِ‏ إلَى تَجَن ‏ِب الأخْطَاِء النحوِي‏ِة واللغوِي‏ِة ما أمْكَنَ،‏ والبُع ‏ِدكُ‏ ل البُع ‏ِد عَ‏ ‏ِن الكَلِما ‏ِت العَامِي‏ِة والأعجَمِي‏ِة.‏العنايةُ‏ بِكِتَابَِة الْمَوضُوِع خَطأً‏ وتَرقِيمًا وتَنظِيمًا.‏Being attentive for grammatical and linguistic errors, up to the possible extent and keeping away from slang andNon-Arabic words.While writing [about] the topic, considering mistakes, numbering and organization.Public Speechالْخِ‏ طَابَةُ‏الْخطابةُ:‏ هي فَ‏ ‏ُن مُخَاطَبَِة الْجَمَاهِيْ‏ ‏ِر لِلتأثِيِْر عَليهم واسْتِمَالَتِهِم.‏أنَواعُهَا:‏ خُطُبٌ‏ دِينِيةٌ،‏ خط ‏ٌب سَيَاسِ‏ ية،‏ خط ‏ٌب عَسكَرِيةٌ،‏ خط ‏ٌب اجتِمَاعِيةٌ،‏ خط ‏ُب الْمُؤتَمَرا ‏ِت والوَفُودِ،‏ و خط ‏ُب الْمُنَاسَبَا ‏ِت.‏أجْزَاءُ‏ الْخُطبَِة:‏ الْمُقَدمَةُ،‏ الْمَوضُوعُ،‏ الْخَاتِمَةُ.‏Public Speech: It is the art of speaking with masses in order to influence and persuade them.Its Types: Religions speeches, political speeches, military speeches, social speeches, speeches at conferences anddelegations, speeches at family occasions.Parts of Public Speech: Start, main topic and end.ExplanationWordExplanationWordExplanationWordMilitaryBy numbersAttentionالانتِبَاهِ‏تَرقِيمًاعَسكَرِيةٌ‏SocialBy organizationAvoidanceتَجَنبِ‏تَنظِيمًااجتِمَاعِيةٌ‏Conferences, conventionsDelivering a publicspeechMistakes, plural ofخطاءالأخْطَاءِ‏الْخطابةُ‏الْمُؤتَمَراتِ‏وفد Delegations, plural ofFamily ceremoniesArtالنحوِيةِ‏ Grammaticalاللغوِيةِ‏فَنُ‏مُخَاطَبَةِ‏الوَفُودِ‏Addressing الْمُنَاسَبَاتِ‏Linguistic, related tovocabularyPartsInitial partMasses, publicIt is possibleأمْكَنَ‏البُعدِ‏الْجَمَاهِيْرِ‏التأثِيْرِ‏أجْزَاءُ‏Influencing الْمُقَدمَةُ‏Remoteness, farnessSubject, main partالعَامِيةِ‏اسْتِمَالَةPersuasion الْمَوضُوعُ‏Slang, colloquialEnding partالأعجَمِيةِ‏دِينِيةٌ‏Religious الْخَاتِمَةُ‏Non ArabPoliticalخَطأً‏By mistake سَيَاسِ‏ يةQuranic Arabic Program86Module AR03


Lesson 5B: Communication in the Arabic Languageإرشَادَاتُ‏لِلخَطِي ‏ِب:‏الاستِعدَادُ‏ الفِطرِي.‏ويُمكِنُ‏ تَنمِيَتُهُ‏ بالتدرِي ‏ِب.‏وكَثرةُ‏ مُزَاوَلَِة الْخَطَابَِة.‏الْجُرأةُ‏ وقُوةُ‏ الشَخصِيةُ.‏حُضُورُ‏ البَدِيهَ‏ ‏ِة.‏يَنبَغِي أ ‏ْن تَتَوَافََر فِي الْخَطِي ‏ِب الصفا ‏ُت الآتِيَةُ:‏فَصَاحَةُ‏ اللسَا ‏ِن وطَلاقَتُِه.‏حسنُ‏ الإلقاِء وجُودَتِِه.‏التزَودُ‏ بِالعُلُوِم مِن شَتَى الفُنُوِن.‏القُدوَةُ‏ الْحَسَنَةُ.‏Guidelines for a Public Speaker: It is essential that a public speaker should have abundance of the followingattributes:Natural capabilityDevelopment [of capability to deliver a public speech]by trainingA lot of practice for delivering public speechesBoldness and personal powerPresence of intuitive powerEloquence in language and its fluencyBeauty and quality of delivery A good stock of knowledge from variousdisciplines[Availability of] good examplesRule of the Day! Some verbs require an object. For example كَتَبَ‏ زَيدٌ‏ رِسالَةً‏ (Zaid wrote a letter).This sentence is not complete without the object ‏.رِسالَةً‏ Such verbs are called مُتَعَدي ‏.فعل On theother hand, there are certain verbs which do not require an object. For example زَيدٌ‏ Zaid‏)جَاءَ‏‏.فعل لازِم came). This sentence is complete without an object. Such verbs are calledExplanationWordExplanationWordExplanationWordQualityTrainingإرشَادَاتُ‏ Guidelinesالتدرِيبِ‏جُودَةMaking provisionsAreas of knowledgePracticeBravery, courageSpeakerاِلْخَطِيبِ‏يَنبَغِيمُزَاوَلَةِ‏الْجُرأةُ‏التزَودُ‏العُلُومِ‏It is essentialVariousفن Arts, plural ofPresenceIntuitionTo exist in largenumbersأنْ‏ تَتَوَافَرَ‏الآتِيَةُ‏حُضُورُ‏البَدِيهَةِ‏شَتَىالفُنُونِ‏FollowingExamplesFluency, ease to speakAbilityالاستِعدَادُ‏طَلاقَةالقُدوَةُ‏Delivery, throwingNaturalالفِطرِيالقَاءُ‏Quranic Arabic Program87Module AR03


Lesson 5B: Communication in the Arabic Languageخُطبَةُ‏ الوِدَاعِ‏ لِرسولِ‏ االله‎1ِ‎ صلى االله عليه وسلم The Last Speech of Allah’s Apostleأيهَا النا ‏ُس:‏ اسْمَعُوا مِني أُبَي ‏ُن لَكُم،‏ فإني لا أدرِي لَعَلي لا ألقَاكُم بَع ‏َد عَامِي هذا،‏ فِي مَوقِفِي هَذَا.‏ أيها الناس:‏ إنّ‏ دِمَاءُكُم وأموَالُكُم حَرَاٌمعليكم إلى أ ‏ْن تَتقُوا ربكُم،كحُرمَِة يَومِكُم هذا،‏ فِي شَهرِكُم هذا،‏ فِي بَلَدِكُم هذا.‏ ألاّ‏ هَ‏ ‏ْل بَلغْتُ؟ اللهم اشْهَ‏ ‏ْد.‏فَمَن كانَ‏ ‏ْت عِندَهُ‏ أمَانَةٌ‏ فَلِيُؤَدهَا إلى مَ‏ ‏ْن ائتَمَنَهُ‏ عليها.‏ وإنّ‏ رِبَا الْجَاهِلِي‏ِة مَوضُوعٌ‏ ولَكِن لكم رُؤُو ‏ُس أموَالِكُم لا تَظلِمُو ‏َن ولا تُظلَمُو ‏َن.‏ قَضَى االلهُ‏أنْ‏ لا رِبَا،‏ وإ ‏ّن أو ‏َل رِبَا أبْدَأُ‏ بِِه رِبَا عَمي العبا ‏ِس ب ‏ِن عب ‏ِد الْمُطلِ‏ ‏ِب.‏ وإن دِمَاءُ‏ الْجاهليِة موضوعَةٌ....‏ وإن مآثُِر الْجاهليِة موضوعةٌ‏ غيْ‏ ‏ُر السدَانَِةوالسقَايَةِ.‏ والعَمَدُ‏ قُودٌ،‏ وشِ‏ بهُ‏ العم ‏ِد ما قَتَ‏ ‏َل بالعَصَا والْحَجَرِ،‏ وفيه مِائَةُ‏ بَعِيْرٍ،‏ فمَن زَا ‏َد فهُو من أه ‏ِل الْجاهليِةرضِي أن يُطاعَ‏ فيما سَوَى ذلك مِما تَحقِرُو ‏َن مِن أعمالِكم.‏َالنا ‏ُس:‏ إنّ‏ الشيطا ‏َن قد يَئِس أن يُعبَ‏ ‏َد فِي أرضِكُم هذه،‏ ولكنهُ‏ قد.َأيهاO people! Listen me, I make it clear for you. Surely I do not think that I will meet you after this year of my life atthis place. O people! If you fear your Lord, then your blood and your wealth is as sacred for you as this day [ofPilgrimage], this month [of Pilgrimage] and this city [Makkah]. Have I communicated? O Allah! Bear witness.So whoever has something payable, he should pay it to whom it belongs. Surely the usury of the period of ignoranceis void but you can claim your principal amount. Don’t offend and don’t be offended. Allah has declared that therewill not be any usury [payable]. Initially, I start with the interest [receivable by] my uncle A’bbas Ibn A’bdulMuttalib [to cancel it]. Surely the blood [whose retaliation is outstanding] related to the period of ignorance is void.Surely the ranks of the Pre-Islamic period are void except the House Keeping of the Ka’aba and providing water tothe Pilgrims. Retaliation [of killing a person intentionally] will be implemented. For killing similar to intentionalkilling [i.e. killing by mistake] with the help of a stick or stone, 100 camels will be paid [to the heirs of the diedperson]. Whoever will increase [these limits], he is from the people of ignorance.O people! The Satan has lost his hope that he would be worshipped in this land but he is happy that he will befollowed in other matters. This is what you despise from your (good) deeds.(1) The Principles of Public Speech & Writing, Page 54أُصُولُ‏(1) الْخِ‏ طَابَِة والإنشَاِء ص 54.ExplanationWordExplanationWordExplanationWordHousekeeping of the Ka’abaHe should pay itالوِدَاعِ‏ Last, endingلِيُؤَدهَاالسدَانَةِ‏Arranging water for pilgrimsIntentionallyRetaliation will be takenSimilar, not intentionalCamelsThe trust is payableI explain, I clarifyأُبَينُ‏لَعَليألقَاكُمحُرمَةِ‏بَلَدِ‏ائتَمَنَهُ‏رِبَامَوضُوعٌ‏السقَايَةِ‏العَمَدُ‏قُودٌ‏Usury, interestVoidPrincipalرُؤُوسُ‏ أموَالِ‏أبْدَأُ‏شِ‏ بهُ‏I start بَعِيْرٍ‏I hope thatI shall meet youSacredness, holinessCityHe lost hopeYou despiseWritingيَئِسَMy uncleGlorious rankI have conveyedBe witness!بَلغْتُ‏اشْهَدْ‏أمَانَةٌ‏عَميمآثِرُ‏الْجَاهِلِيةِ‏تَحقِرُونَ‏الإنشَاءِ‏The period ofignorance before IslamTrust, something keptwith other for careQuranic Arabic Program88Module AR03


Lesson 5B: Communication in the Arabic Languageأيها النا ‏ُس:‏ إنّ‏ لِنِسَائِكُم عليكم حَقا،‏ ولكم عليهِن حقٌ،‏ لكم عليهن ألا يُوطِئ ‏َن فَرشَكُم غَيرَكُم،‏ ولا يُدخِ‏ ل ‏َن أحدا تَكرَهُونَهُ‏ بُيُوتَكُم إلابِإِذنِكُم،‏ ولا يأتِيْ‏ ‏َن بِفاحِ‏ شَ‏ ‏ٍة مُبَينٍَة فإ ‏ْن فعلن فإ ‏ّن االلهَ‏ قد أذ ‏َن لكم أن تَعضَلُوهُ‏ ن وتَهجَرُوهُ‏ ن فِي الْمَضَاجِ‏ عِ،‏ وتَضرِبُوهُ‏ ن ضربًا غير فإ ‏ِنانتَهِيْنَ‏ وأطَعنَكُم فعليكم رِزقُهُ‏ ن وكِسوَتُهُ‏ ن فاتقوا االلهَ‏ فِي النساءِ،‏ واستَوصَوا بِهِ‏ ن خيرًا.‏ ألا هل بلغتُ؟ اللهم اشه ‏ْد.‏ أيها الناس:‏إنّما الْمُؤمِنُو ‏َن إخْوَةٌ،‏ فلا يَحِ‏ ل لامرِ‏ ‏ِئ ما ‏ُل أخِ‏ يِه إلاّ‏ عَن طَي ‏ِب نَف ‏ٍس مِنهُ.‏ ألا هل بلغتُ؟ اللهم اشهد.‏ فلا تَرجِ‏ ع ‏َن بَعدِي كُفارًا يضرِ‏ ‏ُب بعضُكُمرِقابُ‏ فإنّي قد تَرَك ‏ُت فيكم ما إ ‏ْن أخَذتُم به ل ‏ْن تَضِل وا بعدَه،‏ كتا ‏َب ا ‏ِالله وسُنتِي؟ ألا هل بلغت؟ اللهم اشهد.‏ أيها الناس:‏ إنّ‏ ربكمواحدٌ،‏ وإ ‏ّن أبَاكم واحدٌ،‏ كُلكُم لآدمَ،‏ وآدمُ‏ مِن أكرَمُكُم عن ‏َد االله أتقَاكُم،‏ لِعربِي على أعجَمِ‏ ي فَضلٌ‏ إلا بِالتقوَى.‏ ألا هلبلغت؟ اللهم اشهد.‏ فَلِيُبلِغْ‏ الشاه ‏ُد والسلام عليكم ورحْمة االله وبركاته.‏مُبَرحٍ‏ ،وليسَبِالْمَعرُوفِ‏ ،تُرَابٍ‏ ،الغائبَ‏ ،O people! Surely your women have rights that are your responsibility and you have rights that are theirresponsibility. Your rights obligated on them are that they do not perform sexual intercourse on your bed withsomeone else and they do not allow to enter anyone you dislike in your homes and do not commit a clearly vulgaract. If they do so, then Allah has already allowed you to admonish them, [if the issue is not settled], leave them inthe beds alone, [and the issue is still not settled] then beat them but not in an intense manner. If they leave andfollow you, then it is your responsibility to provide them sustenance and dress according to the established practiceof the society. Fear Allah in matters of women and be well-wisher to them. Have I communicated? O Allah! Bearwitness.O people! Surely the believers are brothers. It is not allowed for a man to take the wealth of his brother except withthe pleasure of his heart. Have I communicated? O Allah! Bear witness. Don’t return back after me to disbelief andto killing each other’s necks. What I have left in you, if you take it, you will never deviate i.e. Allah’s Book and MySunnah. Have I communicated? O Allah! Bear witness. O people! Your Lord is one, your father is one. All of youare from Adam and Adam was made of soil. The most respected of you will be the most God-fearing among you.An Arab has no superiority over a a Non-Arab except being God-fearing. Have I communicated? O Allah! Bearwitness. Those who are present should convey this to those who are absent. Peace, blessings and benedictions ofAllah be upon all of you.ExplanationWith pleasure of heartYou returnNecksYou will definitely not goastrayThe most respected of youThe most pious among youHe should conveyPresentAbsentWordExplanationLeave themWordRightExplanationبعضٍ‏ ،Wordحقٌ‏يُوطِئنَ‏تَهجَرُوهُنالْمَضَاجِ‏ عِ‏طَيبِ‏ نَفسٍ‏مضجع Beds, plural of تَرجِ‏ ع ‏َنYou beat themThey perform sexBedفَرشَ‏يُدخِ‏ لنَ‏تَضرِبُوهُنمُبَرحٍ‏رِقابُ‏Intense لنْ‏ تَضِلواThey terminateThey allow to enterتَكرَهُونَ‏ You dislikeيأتِيْنَ‏فاحِ‏ شَةٍ‏انتَهِيْنَ‏كِسوَتُهُنالْمَعرُوفِ‏أكرَمُكُمأتقَاكُملِيُبلِغْ‏Their dressesEstablished practice /law of the societyBe well wisherThey bringVulgar actOpen, clearمُبَينَةٍ‏تَعضَلُوهُناستَوصَوالامرِئِ‏الشاهدُ‏For a man الغائبَ‏You admonish themQuranic Arabic Program89Module AR03


Lesson 5B: Communication in the Arabic LanguageA Sample of Public Speech1نَمُوذَجٌ‏ لِلخُطبَةِ‏إنّ‏ الْحم ‏َد ‏ِالله نَحمَدُهُ‏ ونَستَعِينُهُ‏ ونَستَغْفِرُهُ،‏ ونَعُوذُ‏ با ‏ِالله مِن شُرُوِر أنفُسِ‏ نَا ومِن سَيئَا ‏ِت أعمَالِنَا.‏ مَنْ‏ يَهدِ‏ ‏ِه االلهُ‏ فلا فَضْ‏ ‏َل لَهُ‏ ومَن يُضلِ‏ ‏ْل فلا هَادِ‏ ‏َيله وأشهَ‏ ‏ُد أ ‏ْن لا إله إلا االله وَحدَهُ‏ لا شري ‏َك له وأشه ‏ُد أ ‏ّن مُحمدًا عبدُهُ‏ ورسولُه.‏يَا أَيهَا الذِي ‏َن آمَنُوا اتقُوا اللهَ‏ حَ‏ ق تُقَاتِِه وَلا تَمُوتُ‏ ن إِلا وَأَنْتُ‏ ‏ْم مُسْلِمُو ‏َن.‏ يَا أَيهَا النا ‏ُس اتقُوا رَبكُ‏ ‏ْم الذِي خَلَقَكُ‏ ‏ْم مِ‏ ‏ْن نَفْ‏ ‏ٍس وَاحِ‏ دَ‏ ‏ٍة وَخَلَ‏ ‏َق مِنْهَازَوْجَهَا وَبَ‏ ث مِنْهُمَا رِجَالاً‏ كَثِيراً‏ وَنِسَاءً‏ وَاتقُوا اللهَ‏ الذِي تَتَسَاءَلُو ‏َن بِِه وَالأَرْحَاَم إِ‏ ن اللهَ‏ كَا ‏َن عَلَيْكُ‏ ‏ْم رَقِيباً.‏ يَا أَيهَا الذِي ‏َن آمَنُوا اتقُوا اللهَ‏ وَقُولُواقَوْلاً‏ سَدِيداً.‏ يُصْلِحْ‏ لَكُ‏ ‏ْم أَعْمَالَكُ‏ ‏ْم وَيَغْفِْر لَكُ‏ ‏ْم ذُنُوبَكُ‏ ‏ْم وَمَ‏ ‏ْن يُطِ‏ ‏ْع اللهَ‏ وَرَسُولَهُ‏ فَقَ‏ ‏ْد فَاَز فَوْزاً‏ عَظِيماً.‏أمّا بع ‏ُد:‏ ‏'فإنّ‏ خيْ‏ ‏َر الْحدي ‏ِث كتا ‏ُب ا ‏ِالله وخيَر الْهَدْ‏ ‏ِى هد ‏ُى مُحم ‏ٍد صلى االله عليه وسلم وشَ‎ر الأموِر مُحدَثَاتُهَا وك ل مُحْدَثٍَة بِدعَةٌ‏ و كُ‏ ل بِدْعٍَة2ضَلالَةٌ.'‏Surely, the praise is only for Allah. We glorify Him, seek help from Him, seek forgiveness from Him and seekrefuge from Allah about the evils of our personalities and about our bad deeds. Whomever Allah guides, he has nosuperiority [from himself]. Whomever He leaves astray, there is no guide for him. I witness that there is no deityexcept Allah, He is One and there is no associate with Him. I witness that Muhammad is His slave and His Prophet. 1O believers! Fear Allah as His fear should be. Don’t die except in state of being submitted [to Allah]. O people! Fearyour Lord who created you from a single person, He created his wife from himself and spread a large number ofmen and women from both of them. Fear Allah in front of Whom you will be made responsible and be careful aboutrelationships. Surely Allah is monitoring you. O believers! Fear Allah and speak the right words. He will restoreyour deeds for you and will forgive your sins. Whoever follows Allah and His Prophet, he achieved a big success.After that, the best words is the Book of Allah and the best counsel is the guidance of Muhammad, and the worst ofall matters are new inventions to the religion. Each invention is a new thing and each new thing [invented in thereligion] is a deviation.' 2(1) Musnad of Imam Ahmed Ibn Hanbal, Volume 5, Page 57.)(2) Saheeh Muslim, Volume 2, Page 13, No. 867(2) صحيح 2مسند الإمام أحمد بن حنبل ج /57. 5باب مسلم ج(113 رقم 867ExplanationWordExplanationWordExplanationWordHe became successful, heachievedSuccessHe spreadYou will be askedSample, exampleنَمُوذَجٌ‏شُرُورِ‏بَثتَتَسَاءَلُو ‏َنفَازَ‏فَوْزاً‏شر Evils, plural ofGuidanceObserverOur personalities,أنفُسِ‏ نَا نفس plural ofرَقِيباً‏الْهَدْىِ‏New things introduced inمحدثة religion, plural ofRightHe guidesيَهدِ‏سَدِيداً‏مُحدَثَاتُ‏Self-created religionDeviation from the right pathHe will reformHe followsHe leaven astrayيُضلِلْ‏هَادِيَ‏يُصْلِحْ‏يُطِعْ‏بِدعَةٌ‏ضَلالَةٌ‏One who guidesQuranic Arabic Program90Module AR03


Lesson 5B: Communication in the Arabic LanguageSample of Second Speechنَمُوذَجٌ‏ لِلخُطبَةِ‏ الثَانِيةِ‏الْحمدُ‏بِسُنتِهِ.‏‏ِالله ر ب العالَمِيْ‏ ‏َن والصلاةُ‏ والسلامُ‏ على أشرَ‏ ‏ِف الأنبِيَاِء والْمُرسَلِيْ‏ ‏َن نَبِينَا مُحَم ‏ٍد وعلى آلِِه وصَحبِِه أجْمَعِيْنَ،‏ ومَ‏ ‏ِن اهتَدَى بِهَديِِه واستَ‏ نأما بَع ‏ُد:‏ فأيهَا الإخوَةُ‏ الْمُؤمِنُو ‏َن!‏ أوصِيكُم وإيا ‏َي بِتَقوَى ا ‏ِالله فإ ‏ّن خَيْ‏ ‏ُر الزاِد التقوَى واعلَمُوا أيّها الإخوَةُ‏ الْمُؤمنو ‏َن أ ‏ّن االلهَ‏ سُبحَانَهُ‏ وتَعَالَى أمَرَنَابِالصلاةِ‏ والسلاِم على نَبِي‏ِه فَقا ‏َل عَ‎ز وَجَ‏ ل:‏ إِن اللهَ‏ وَمَلائِكَتَهُ‏ يُصَلو ‏َن عَلَى النبِ‏ ي يَا أَيهَا الذِي ‏َن آمَنُوا صَلوا عَلَيِْه وَسَلمُوا تَسْلِيماً.‏ وقال النبِيصلى االله عليه وسلم:‏ ‏'مَن صَلى عَلَ‏ ي واحدَةً‏ صلى االلهُ‏ عليه عَشرًا.'‏اللهُم صَ‏ ل على مُحَم ‏ٍد وعلى آِل مُحَم ‏ٍد كما صلي ‏َت على إبراهي ‏َم وعلى آل إبراهي ‏َم إنك حَمِي ‏ٌد مُجِ‏ ي ‏ٌد.‏ وَارْضِ‏ الله م عَ‏ ‏ِن الْخُلَفَاِء الراشِ‏ دِي ‏َنأبِي بكٍر وعمَر وعثما ‏َن وعَلِ‏ ي وعَن سائِِر الصحَابَِة والتابِعِيْ‏ ‏َن.‏ قال النبِي صلى االله عليه وسلم:‏ اللها'‏ االله!‏ فِي أصحَابِي.‏ االله االله!‏ فِي أصحابِي.‏13أبغَضَهُم.'‏2لا تَتخِ‏ ذُوهُم غَرضًا بَعدِي،‏ فَمَن أحَبهُم فَبِحُبي أَحَبهُم ومن أبغَضَهُم فَبِبُغضِيThe praise of for Allah, the Lord of all worlds. Blessings and peace be upon the most honorable from the prophetsand God-messengers i.e. our prophet Muhammad, and upon all of his progeny and companions, and upon those whofollowed his guidance and adopted the path his Sunnah.After that: O believer brothers! I advise you to keep fear of Allah. Surely the best wealth is the fear of God. Obeliever brothers! You should know that Allah, the Exalted the High, instructed us to pray for blessings and peaceabout His Prophet. He, the Great the Exalted, said: 'Surely Allah and His angels send blessings upon the Prophet. SoO believers! Pray for blessings upon him and for peace upon him.' 1And the Prophet said, 'Whoever prayed forblessings upon me once, Allah will send blessings upon him 10 times.' 2O Allah! Send blessings upon Muhammad, and on the progeny of Muhammad, as you sent blessings of Abrahamand the progeny of Abraham. Surely You are the Praiseworthy, the Glorious. O Allah! Be pleased with the rightlyguidedCaliphs i.e. Abu Bakr, Umar, Uthman, Ali and all the companions [of the Prophet] and their followers. TheProphet said, 'Allah Allah [An exclamation to demonstrate the significance of matter]! Be careful about mycompanions. Allah Allah [O people]! Be careful about my companions. Don’t make them a target [of blame] afterme. Whoever loves them, he loves them due to his love in me and whoever hates them, he hates them due to hishatred with me. 3(1) Al-Ahzaab, Verse 56. (2) Saheeh Muslim, Volume 1, Chapter 17,)[Hadith] No. 408. (3) Musnad of Imam Ahmed Ibn Hanbal, Volume 5,Page 57.17ج 5 ص 57الأحزاب آية صحيح مسلم ج ‎1‎بابمسند الإمام أحمد بن حنبل(2) .56(1رقم (3) 408ExplanationWordExplanationWordExplanationWordTargetPray for peaceThe most honorableأشرَفِ‏سَلمُواغَرضًاHe loves themDue to his love for mePeaceBe pleasedHe adopted the wayI adviseاستَنأوصِيتَسْلِيماً‏ارْضِ‏أحَبهُمبِحُبيHe hates themيُصَلونَ‏سائِرِ‏All أبغَضَهُمThey send blessingsDue to his hatred for meصَلواتَتخِ‏ ذُوهُمYou make them بِبُغضِيPray for blessingsQuranic Arabic Program91Module AR03


Lesson 5B: Communication in the Arabic Language‏ْم لنا مِن خَشِ‏ يتِ‏ ‏َك ما تَحَو ‏َل به بَينَنَا وبَيْ‏ ‏َن مَعصِيَتِ‏ ‏َك ومِن طَاعَتِ‏ ‏َك ما تُبلغُنَا به ومِ‏ ‏َن اليَقِيْ‏ ‏ِن ما تُهو ‏ُن به علينا مَصَائِ‏ ‏َب الدنيَا.‏اللهمَ‏ اقسِ‏اللهمَ‏ مَتعنَا بِأسْمَاعِنَا وأبصَارِنَا وقُواتِنَا ما أحيَيتَنَا،‏ واجعَلهُ‏ الوَارِ‏ ‏ُث مِنا.‏ اللهمُ‏ اجعَ‏ ‏ْل ثَأرَنَا على مَن ظَلَمنَا،‏ وانصُرنَا على مَن عَادَانَا،‏ ولا تَجعَ‏ ‏ْلمُصِيبَتُنَا فِي دينِنَا،‏ ولا تَجعَ‏ ‏ْل الدنيَا أكبَر هَمنَا ولا مُبلَ‏ ‏ُغ عِلمِنَا ولا تُسَل ‏ْط علينا بِذُنُوبِنَا مَن لا يَخَافُ‏ ‏َك ولا يَرحَمنَا.‏أيهَا الإخوةُ‏ الكِرَاُم!‏ ‏'إِن اللهَ‏ يَأْمُُر بِالْعَدْ‏ ‏ِل وَالإِحْسَا ‏ِن وَإِيتَاِء ذِي الْقُرْبَى وَيَنْهَى عَ‏ ‏ْن الْفَحْشَاِء وَالْمُنكَ‏ ‏ِر وَالْبَغْ‏ ‏ِي يَعِظُكُ‏ ‏ْم لَعَلكُ‏ ‏ْم تَذَكرُو ‏َن.'‏‏ُب لَكُم واشكُرُوهُ‏ عَلَى نِعَمَهُ‏ يُزدكُم ولَذِكُر ا ‏ِالله أكبَ‏ ‏ُر وااللهُ‏ يَعلَ‏ ‏ُم ما تَصنَعُو ‏َن...‏ أقِمِ‏ الصلاَة...‏فاذكُرُوا االلهَ‏ يَذكُرُكُ‏ ‏ْم وادعُوهُ‏ يَستَجِ‏جَنتِكَ‏ ،O Allah! Make a share for us in Your fear that becomes a barrier between us and Your disobedience. [Make a sharefor us] from Your obedience that take us to Your Paradise. [Make a share for us from] the faith that make theworldly troubles easy for us. O Allah! Provide us with ability to hear, ability to see and other powers as You keep usalive. Make it [the faith] our heir. O Allah! Revenge from our side from those who offended on us and help usagainst those who transgressed against us. Don’t make problems for us in our religious matters. Don’t make theworld a greater thing for our worries and [don’t make it] the limit of our knowledge. Due to our sins, don’t appoint amaster upon us who does not fear You and does not be merciful to us.O respected brothers! 'Surely, Allah instructs for justice, benevolence, and giving [charity to poor] relatives andforbids from vulgarity, evil practices and arrogance. He advises you so that you become conscious.' So rememberAllah, He will remember you. Call him, He will respond to you. Be thankful to Him for His blessings. Surely,remembering Allah’s is the greatest thing. Allah knows what you are doing….. Now stand for prayer.Worth Reading! How to get rid of Frustration? The author has analyzed thereasons of frustration and provided solutions to get rid of it. The writing is inUrdu. http://www.mubashirnazir.org/ER/L0002-00-Frustration.htmExplanationWordExplanationWordExplanationWordDon’t appoint as amasterHe fearsGivingOur sightOur powersYou keep us liveDivide, make sharesاقسِ‏ مْ‏خَشِ‏ يتِكَ‏تَحَولَ‏أبصَارِنَاقُواتِنَاأحيَيتَنَالا تُسَلطْ‏يَخَافُ‏إِيتَاءِ‏Your fearIt changed, it deviate awayfrom, it becomes a barrierArrogance,transgressionMakeمَعصِيَة Disobedience, sinsاجعَلالْبَغْيِ‏He advisesInheritorIt lead to usتُبلغُنَاالوَارِثُ‏يَعِظُ‏He will respondOur revengeIt makes easyتُهونُ‏ثَأرَنَايَستَجِ‏ بHe will increaseYou make, you doHe transgressed against usOur worriesمصيبة Troubles, plural ofمَصَائِبَ‏مَتعنَاعَادَانَاهَمنَايُزدتَصنَعُونَ‏Give us as sustenanceStandThe reached limitأسْمَاعِنَا Our sense of hearingمُبلَغأقِمِ‏Quranic Arabic Program92Module AR03


فعل مُضَارِع مَجهُول Lesson 6A: The Present & Future Tense: Passive VoiceThe Result (1)Compare the result. Each line carried two marks. If your score is below 80%, repeat the test.صيغةفعل مضارع معلومفعل مضارع مجهولHe is helped / He will be helpedBoth of them are helped / Both ofthem will be helped (male)They are helped / They will behelped (male)She is helped / She will be helpedBoth of them are helped / Both ofthem will be helped (female)They are helped / They will behelped (female)You are helped / You will behelped (male)Both of you are helped / Both ofyou will be helped (male)You all are helped / You all willbe helped (male)You are helped / You will behelped (female)Both of you are helped / Both ofyou will be helped (female)You all are helped / You all willbe helped (female)I am helped / I shall be helpedWe are helped / We shall behelpedWorth ReadingHe helpsPersonواحد مذكر غائبتثنية مذكر غائبيَنْصُُريَنْصُرَا ‏ِنيُنْصَرُ‏يُنْصَرَانِ‏Both of them help / Both ofthem will help (male)They help / They will help(male)جمع مذكر غائبواحد مؤنث غائبيَنْصُرُو ‏َنتَنْصُُريُنْصَرُونَ‏تُنْصَرُ‏تُنْصَرَانِ‏She helps / She will helpBoth of them help / Both ofthem will help (female)They help / They will help(female)تثنية مؤنث غائبجمع مؤنث غائبواحد مذكر حاضرتَنْصُرَا ‏ِنيَنْصُرْ‏ ‏َنتَنْصُُريُنْصَرْنَ‏تُنْصَرُ‏تُنْصَرَانِ‏You help / You will help(male)Both of you help / Both ofyou will help (male)You all help / You all willhelp (male)تثنية مذكر حاضرجمع مذكر حاضرواحد مؤنث حاضرتَنْصُرَا ‏ِنتَنْصُرُو ‏َنتَنْصُرِي ‏َنتُنْصَرُونَ‏تُنْصَرِيُنَ‏تُنْصَرَانِ‏You help / You will help(female)Both of you help / Both ofyou will help (female)You all help / You all willhelp (female)تثنية مؤنث حاضرجمع مؤنث حاضرواحد متكلمتَنْصُرَا ‏ِنتَنْصُرْ‏ ‏َنأنْصُُرتُنْصَرْنَ‏I help / I shall help اُنْصَرُ‏We help / We shall helpجمع متكلمنَنْصُُرنُنْصَرُ‏Secrets of success. http://www.mubashirnazir.org/PD/English/PE03-0015-Secrets.htmQuranic Arabic Program93Module AR03


فعل مُضَارِع مَجهُول Lesson 6A: The Present & Future Tense: Passive Voiceصيغةفعل مضارع معلومفعل مضارع مجهولPersonHe is beaten / He will be beatenHe beats / He will beatواحد مذكر غائبيَضْرِ‏ ‏ُبيُضْرَبُ‏Both of them are beaten / Both ofthem will be beaten (male)Both of them beat / Both ofthem will beat (male)تثنية مذكر غائبيَضْرِبَا ‏ِنيُضْرَبَانِ‏They are beaten / They will bebeaten (male)They beat / They will beat(male)جمع مذكر غائبيَضْرِبُو ‏َنيُضْرَبُونَ‏She is beaten / She will be beatenShe beats / She will beatواحد مؤنث غائبتَضْرِ‏ ‏ُبتُضْرَبُ‏Both of them are beaten / Both ofthem will be beaten (female)Both of them beat / Both ofthem will beat (female)تثنية مؤنث غائبتَضْرِبَا ‏ِنتُضْرَبَانِ‏They are beaten / They will bebeaten (female)You are beaten / You will bebeaten (male)They beat / They will beat(female)جمع مؤنث غائبواحد مذكر حاضريَضْرِبْ‏ ‏َنتَضْرِ‏ ‏ُبيُضْرَبْنَ‏تُضْرَبُ‏You beat / You will beat(male)Both of you are beaten / Both ofyou will be beaten (male)Both of you beat / Both ofyou will beat (male)تثنية مذكر حاضرتَضْرِبَا ‏ِنتُضْرَبَانِ‏You all are beaten / You all willbe beaten (male)You all beat / You all willbeat (male)جمع مذكر حاضرتَضْرِبُو ‏َنتُضْرَبُونَ‏You are beaten / You will bebeaten (female)Both of you are beaten / Both ofyou will be beaten (female)You beat / You will beat(female)واحد مؤنث حاضرتثنية مؤنث حاضرتَضْرِبِي ‏َنتَضْرِبَا ‏ِنتُضْرَبِيُنَ‏تُضْرَبَانِ‏Both of you beat / Both ofyou will beat (female)You all are beaten / You all willbe beaten (female)I am beaten / I shall be beatenYou all beat / You all willbeat (female)جمع مؤنث حاضرواحد متكلمتَضْرِبْ‏ ‏َنأضْرِ‏ ‏ُبتُضْرَبْنَ‏I beat / I shall beat اُضْرَبُ‏We are beaten / We shall bebeatenWe beat / We shall beatجمع متكلمنَضْرِ‏ ‏ُبنُضْرَبُ‏Rule of the DayIf the word كَانَ‏ is added before a مضارع ‏,فعل it gives the sense of past continuous tense. For examplemeans 'he eats or will eat' while يأكُلُ‏eat.' means 'He used to كَانَ‏ يَأكُلُ‏Quranic Arabic Program94Module AR03


فعل مُضَارِع مَجهُول Lesson 6A: The Present & Future Tense: Passive Voiceصيغةفعل مضارع معلومفعل مضارع مجهولPersonHe is listened / He will belistenedHe listens / He will listenواحد مذكر غائبيَسْمَعُ◌َ‏يُسْمَعُ‏Both of them are listened / Bothof them will be listened (male)Both of them listen / Bothof them will listen (male)تثنية مذكر غائبيَسْمَعَا ‏ِنيُسْمَعَانِ‏They are listened / They will belistened (male)They listen / They willlisten (male)جمع مذكر غائبيَسْمَعُو ‏َنيُسْمَعُونَ‏She is listened / She will belistenedShe listens / She willlistenواحد مؤنث غائبتَسْمَ‏ ‏ُعتُسْمَعُ‏Both of them are listened / Bothof them will be listened (female)Both of them listen / Bothof them will listen(female)تثنية مؤنث غائبتَسْمَعَا ‏ِنتُسْمَعَانِ‏They are listened / They will belistened (female)You are listened / You will belistened (male)They listen / They willlisten (female)جمع مؤنث غائبواحد مذكر حاضريَسْمَعْ‏ ‏َنتَسْمَ‏ ‏ُعيُسْمَعْنَ‏تُسْمَعُ‏You listen / You willlisten (male)Both of you are listened / Both ofyou will be listened (male)Both of you listen / Bothof you will listen (male)تثنية مذكر حاضرتَسْمَعَا ‏ِنتُسْمَعَانِ‏You all are listened / You all willbe listened (male)You all listen / You allwill listen (male)جمع مذكر حاضرتَسْمَعُو ‏َنتُسْمَعُونَ‏You are listened / You will belistened (female)Both of you are listened / Both ofyou will be listened (female)You listen / You willlisten (female)واحد مؤنث حاضرتثنية مؤنث حاضرتَسْمَعِي ‏َنتَسْمَعَا ‏ِنتُسْمَعِيُنَ‏تُسْمَعَانِ‏Both of you listen / Bothof you will listen (female)You all are listened / You all willbe listened (female)I am listened / I shall be listenedYou all listen / You allwill listen (female)جمع مؤنث حاضرواحد متكلمتَسْمَعْ‏ ‏َنأسْمَ‏ ‏ُعتُسْمَعْنَ‏I listen / I shall listen اُسْمَعُ‏We are listened / We shall belistenedجمع متكلمنَسْمَ‏ ‏ُعWe listen / We shall listen نُسْمَعُ‏Face the Challenge!Identify 10 verbs from your vocabulary in whichsomeone is asked to do something.Quranic Arabic Program95Module AR03


فعل مُضَارِع مَجهُول Lesson 6A: The Present & Future Tense: Passive VoiceThe Result (2)Compare the result. Each line carried two marks. If your score is below 80%, repeat the test.EnglishDo not consider those who were killed in Allah’s wayas dead. Nay, they are alive and ________ in thepresence of their Lord.He (Joseph) said, 'Food will not be brought to both ofyou, by which you are provided sustenance beforethat I will tell both of you the interpretation (of yourdream).Who could be more unjust than the one who inventsfalsehoods against Allah while he is called towardsIslam?And you will see every nation in its knees. Each nationwill be called towards its book (of records). On thatday, you will be rewarded for what you do.Stars and trees both of them prostrate.They said, 'We listened about a boy talking aboutthem, he is called Abraham.Then it will be said, 'This is what you used to deny.'They fear their Lord Who is above them. And they dowhat they are ordered (to do).So do what you are being ordered (to do).Keep on going where you are ordered (to go).So proclaim publicly what you are ordered (toproclaim) and turn away from pagans.Face the Challenge!عربِيوَلا تَحْسَبَن الذِينَ‏ قُتِلُوا فِي سَبِيلِ‏ الل‏ِهأَمْوَاتاً‏ بَلْ‏ أَحْيَاءٌ‏ عِنْدَ‏ رَبهِمْ‏ يُرْزَقُو ‏َنقَالَ‏ لا يَأْتِيكُمَا طَعَامٌ‏ تُرْزَقَانِِه إِلا نَبأْتُكُمَابِتَأْوِيلِهِ‏وَمَنْ‏ أَظْلَمُ‏ مِمنْ‏ افْتَرَى عَلَى اللهِ‏ الْكَذِبَ‏وَهُوَ‏ يُدْعَى إِلَى الإِسْلاِموَتَرَىكُل أُمةٍ‏ جَاثِيَةً‏ كُل أُم‏ٍة تُدْعَى إِلَىكِتَابِهَا الْيَوْمَ‏ تُجْزَوْ‏ ‏َن مَا كُنتُ‏ ‏ْم تَعْمَلُو ‏َنوَالنجْمُ‏ وَالشجَرُ‏ يَسْجُدَا ‏ِنقَالُوا سَمِعْنَا فَتًى يَذْكُُرهُ‏ ‏ْم يُقَا ‏ُل لَهُ‏ إِبْرَاهِي ‏ُميُقَا ‏ُل ثُمهَذَا الذِي كُنتُمْ‏ بِهِ‏ تُكَذبُو ‏َنيَخَافُونَ‏ رَبهُمْ‏ مِنْ‏ فَوْقِهِ‏ ‏ْم وَيَفْعَلُو ‏َن مَايُؤْمَرُونَ‏فَافْعَلُوا مَاوَامْضُوا حَيْثُ‏فَاصْدَعْ‏ بِمَاتُؤْمَرُو ‏َنتُؤْمَُرتُؤْمَرُو ‏َنوَأَعْرِضْ‏ عَنْ‏ الْمُشْرِكِي ‏َنIdentify 10 words from your vocabulary related to‏.فعل مضارع the passive voice ofQuranic Arabic Program96Module AR03


فعل مُضَارِع مَجهُول Lesson 6A: The Present & Future Tense: Passive VoiceEnglishHe said, 'O father! Do what you are ordered (to do).Soon you will find me in the steadfast people, if Allahwills.(In case of a murder) so whoever is forgiven by hisbrother, he should follow the common law.Have We made other than Allah, any gods that areworshipped.I do not worship what you worship.Then, towards Him they will be returned.All hidden (secrets) of the heavens and the earth are forAllah, and towards Him, all matters are returned.The kingdom is for Him and towards Him you will bereturned.I return towards the people so that they know.The punishment on them will not be reduced and theywill not be looked upon (taken care of).He said, 'Soon we shall find out whether you have toldthe truth or you are liar.'عربِيقَالَ‏ يَا أَبَتِ‏ افْعَلْ‏ مَا تُؤْمَُر ‏َستَجِ‏ ‏ُدنِي إِنْ‏ شَاءَ‏اللهُ‏ مِنْ‏ الصابِرِينَ‏فَمَنْ‏ عُفِي لَهُ‏ مِنْ‏ أَخِ‏ يهِ‏ شَيْءٌ‏ فَاتبَاعٌ‏بِالْمَعْرُوفِ‏أَجَعَلْنَا مِنْ‏ دُونِ‏ الرحْمَنِ‏ آلِهَةً‏ يُعْبَدُو ‏َنلا أَعْبُدُ‏ مَا تَعْبُدُونَ‏ثُم إِلَيِْه يُرْجَعُو ‏َنوَلِلهِ‏ غَيْبُ‏ السمَوَاتِ‏ وَالأَرْضِ‏ وَإِلَيْهِ‏ يُرْجَ‏ ‏ُعالأَمْرُ‏وَلَهُ‏ الْحُكْمُ‏ وَإِلَيْهِ‏ تُرْجَعُو ‏َنأَرْجِ‏ عُ‏ إِلَى الناسِ‏ لَعَلهُ‏ ‏ْم يَعْلَمُو ‏َنلا يُخَففُ‏ عَنْهُمْ‏ الْعَذَابُ‏ وَلا هُمْ‏ يُنظَرُو ‏َنقَالَ‏ سَنَنظُُر أَصَدَقْتَ‏ أَمْ‏ كُنتَ‏ مِنْ‏ الْكَاذِبِي ‏َنَDo you know?In Pre-Islamic Arabia, the tasks related to the administration of the Holy Ka’aba and Hajj were considereda pride for the people performing them. They had divided such tasks in different families of Makkah.‏,السِ‏ قَايَة providing water to the Pilgrims was called ‏,السَدَانَة Housekeeping of the Holy Ka’aba was calledfeeding the poor Pilgrims was called ‏.رَفَادَة Special funds were maintained for each of these tasks.In addition to that, they had many other high ranks for different families of Makkah, maintaining theirparliament house, holding flags during a war, arranging military camps, dealing with foreign affairs,managing public finances, sending delegations to other states etc.After conquest of Makkah, the Prophet rearranged all the institutions except those related to thePilgrimage.Quranic Arabic Program97Module AR03


فعل مُضَارِع مَجهُول Lesson 6A: The Present & Future Tense: Passive VoiceEnglishSay, 'You will not be asked about our crimes and wewill not be asked about what you do.'And you will not be asked about the people of hell.They think that a backbreaking disaster will be done tothem.When you listen that Allah’s verses are rejected,Soon their testimonies will be written and they will beasked (about them).So I shall write that soon for those who care (abouthereafter)And intercession will not be accepted and acompensation will not be taken and they will not behelped.The criminals will be recognized by their faces, sothey will be caught by their foreheads and feet.It (Zakat) will be taken from their rich people and willbe returned to their poor people.Does the man think that he will be left without anypurpose?He (Satan) said, 'Give me a chance till the day whenthey will be raised up.'Then definitely you will be raised up on the day ofjudgment.Don’t say that who is killed in Allah’s way that they aredead.So they kill and are killed.عربِيقُلْ‏ لا تُسْأَلُو ‏َن عَما أَجْرَمْنَا وَلا نُسْأَُل عَماتَعْمَلُونَ‏ولاَ‏ تُسْأَُل عَنْ‏ أَصْحَابِ‏ الْجَحِ‏ يِمتَظُن أَنْ‏ يُفْعَ‏ ‏َل بِهَا فَاقِرَةٌ‏إِذَا سَمِعْتُ‏ ‏ْم آيَاتِ‏ الل‏ِه يُكْفَُر بِهَاسَتُكْتَ‏ ‏ُب شَهَادَتُهُ‏ ‏ْم وَيُسْأَلُو ‏َنفَسَأَكْتُبُهَا لِلذِينَ‏ يَتقُو ‏َنوَلا يُقْبَ‏ ‏ُل مِنْهَا شَفَاعَةٌ‏ وَلا يُؤْخَ‏ ‏ُذ مِنْهَا عَدْ‏ ‏ٌلوَلا هُمْ‏ يُنصَرُو ‏َنيُعْرَفُ‏ الْمُجْرِمُونَ‏ بِسِ‏ يمَاهُمْ‏ فَيُؤْخَ‏ ‏ُذبِالنوَاصِي وَالأَقْدَامِ‏تُؤخَذُ‏ مِنْ‏ أغنِيَاءَهُمْ‏ وَ‏ تُرَدُّ‏ الي فُقَرَائهمأَيَحْسَ‏ ‏ُب الإِنسَانُ‏ أَ‏ ‏ْن يُتْرَ‏ ‏َك سُدًىقَالَ‏ أَنظِرْنِي إِلَى يَوْمِ‏ يُبْعَثُو ‏َنثُم إِنكُمْ‏ يَوْمَ‏ الْقِيَامَةِ‏ تُبْعَثُو ‏َنوَلا تَقُولُوا لِمَنْ‏ يُقْتَلُ‏ فِي سَبِيلِ‏ اللهِ‏ أَمْوَا ‏ٌتفَيَقْتُلُونَ‏ وَيُقْتَلُونَ‏Worth Reading! Positive attitude affirms thelife.http://www.mubashirnazir.org/PD/English/PE03-0017-Positive.htmQuranic Arabic Program98Module AR03


Lesson 6B: Quranic Socio-Economic TeachingsThe Result: Calculate your score. Each paragraph carries 10 mark. If your score is less than 80%, repeatthe exercise. The translation is provided for each paragraph. Text in parenthesis [ ] is the information notdescribe in the original Arabic text but its sense is understood.The Chapter of Lightسُورَةُ‏ النورِ‏إِن الذِي ‏َن يُحِ‏ بوَن أَ‏ ‏ْن تَشِ‏ ي ‏َع الْفَاحِ‏ شَةُ‏ فِي الذِي ‏َن آمَنُوا لَهُ‏ ‏ْم عَذَا ‏ٌب أَلِي ‏ٌم فِي الدنْيَا وَالآخِ‏ رَةِ‏ وَاللهُ‏ يَعْلَ‏ ‏ُم وَأَنْتُ‏ ‏ْم لا تَعْلَمُوَن.‏ وَلَوْلا فَضْلُ‏ الل‏ِه عَلَيْكُ‏ ‏ْم وَرَحْمَتُهُ‏ وَأَ‏ ن اللهَ‏ رَءُو ‏ٌفرَحِ‏ يمٌ.‏يَا أَيهَا الذِي ‏َن آمَنُوا لا تَتبِعُوا خُطُوَا ‏ِت الشيْطَا ‏ِن وَمَ‏ ‏ْن يَتبِ‏ ‏ْع خُطُوَا ‏ِت الشيْطَا ‏ِن فَإِنهُ‏ يَأْمُُر بِالْفَحْشَاِء وَالْمُنْكَ‏ ‏ِر وَلَوْلا فَضْلُ‏ الل‏ِه عَلَيْكُ‏ ‏ْم وَرَحْمَتُهُ‏ مَا زَكَا مِنْكُ‏ ‏ْم مِ‏ ‏ْن أَحَ‏ ‏ٍد أَبَداً‏وَلَكِن اللهَ‏ يُزَكي مَ‏ ‏ْن يَشَاءُ‏ وَاللهُ‏ سَمِي ‏ٌع عَلِي ‏ٌم.‏ وَلا يَأْتَِل أُوْلُوا الْفَضْ‏ ‏ِل مِنْكُ‏ ‏ْم وَالسعَةِ‏ أَ‏ ‏ْن يُؤْتُوا أُوْلِي الْقُرْبَى وَالْمَسَاكِي ‏َن وَالْمُهَاجِ‏ رِي ‏َن فِي سَبِي ‏ِل الل‏ِه وَلْيَعْفُوا وَلْيَصْفَحُوا أَلاتُحِ‏ بونَ‏ أَ‏ ‏ْن يَغْفَِر اللهُ‏ لَكُ‏ ‏ْم وَاللهُ‏ غَفُوٌر رَحِ‏ ي ‏ٌم.‏إِن الذِي ‏َن يَرْمُوَن الْمُحْصَنَا ‏ِت الْغَافِلا ‏ِت الْمُؤْمِنَا ‏ِت لُعِنُوا فِي الدنْيَا وَالآخِ‏ رَةِ‏ وَلَهُ‏ ‏ْم عَذَا ‏ٌب عَظِي ‏ٌم.‏ يَوْمَ‏ تَشْهَ‏ ‏ُد عَلَيْهِ‏ ‏ْم أَلْسِ‏ نَتُهُ‏ ‏ْم وَأَيْدِيهِ‏ ‏ْم وَأَرْجُلُهُ‏ ‏ْم بِمَا كَانُوا يَعْمَلُوَن.‏يَوْمَئِذٍ‏ يُوَفيهِ‏ ‏ْم اللهُ‏ دِينَهُ‏ ‏ْم الْحَ‏ ق وَيَعْلَمُوَن أَ‏ ن اللهَ‏ هَُو الْحَ‏ ق الْمُبِي ‏ُن.‏ الْخَبِيثَاتُ‏ لِلْخَبِيثِي ‏َن وَالْخَبِيثُوَن لِلْخَبِيثَا ‏ِت وَالطيبَا ‏ُت لِلطيبِي ‏َن وَالطيبُوَن أُوْلَئِ‏ ‏َك مُبَرءُوَنمِما يَقُولُونَ،‏ لَهُ‏ ‏ْم مَغْفِرَةٌ‏ وَرِزْ‏ ‏ٌقكَرِيٌْم.‏لِلطيبَاتِ‏ ،Those who love to broadcast such vulgarity among the believers will have a painful punishment in this life and inthe Hereafter. Allah knows and you do not know. Were it not for the grace and mercy of Allah towards you, [thisscandal would have produced very bad results for you.] Allah is indeed very Kind, most Merciful.O believers! Do not follow the footsteps of Satan: because anyone who follows the footsteps of Satan is seduced byhim to commit acts of indecency and wickedness. If there had not been the grace and mercy of Allah upon you, noneof you would have ever been purified [from that sin], for it is Allah Alone Who purifies whom He pleases, and Allahis All-Hearing, All-Knowing. Let not those among you who are endowed with grace and amplitude of means swearto withhold their help from their relatives, the indigent and those who left their homes for the cause of Allah - ratherlet them forgive and overlook - do you not wish that Allah should forgive you? Allah is Forgiving, Merciful.Those who accuse chaste but careless believing women are cursed in this life, and in the Hereafter they shall have agrievous punishment. [Such people should not forget that] Day when their own tongues, their own hands and theirown feet will testify against their misdeeds. On that Day, Allah will give them the full reward they deserve, thenthey will realize that Allah is the One Who manifests the Truth. Unclean women are for unclean men, and uncleanmen are for unclean women; and pure women are for pure men, and pure men are for pure women. They are freefrom the slanderer’s accusations; for them there shall be forgiveness and honorable provision from Allah.ExplanationThey are cursedلِسَانٌ‏ Tongues, plural ofHe causes to dieMalicious, corrupt menPure, cleanFreeWordTo giveExplanationWordExplanationTo spread, to broadcastWordأَنْ‏ تَشِ‏ يعَ‏رَءُوفٌ‏أَنْ‏ يُؤْتُوالْيَعْفُوالُعِنُواThey should forgive أَلْسِ‏ نَةThey should overlookMerciful, KindHe purifies [hispersonality]زَكَايُزَكيلْيَصْفَحُوايَرْمُونَ‏يُوَفيالْخَبِيثِينَ‏They accuse, theymake targetChaste womenHe purifiesلا يَأْتَلِ‏ He should not withholdالسعَةِ‏الْمُحْصَنَاتِ‏الْغَافِلاتِ‏الطيبُونَ‏Careless women مُبَرءُونَ‏Abundance of wealth,easeQuranic Arabic Program99Module AR03


Lesson 6B: Quranic Socio-Economic Teachingsيَا أَيهَا الذِي ‏َن آمَنُوا لا تَدْخُلُوا بُيُوتاً‏ غَيْ‏ ‏َر بُيُوتِكُ‏ ‏ْم حَتى تَسْتَأْنِسُوا وَتُسَلمُوا عَلَى أَهْلِهَا ذَلِكُ‏ ‏ْم خَيْ‏ ‏ٌر لَكُ‏ ‏ْم لَعَلكُ‏ ‏ْم تَذَكرُوَن.‏ فَإِنْ‏ لَ‏ ‏ْم تَجِ‏ دُوا فِيهَا أَحَداً‏ فَلا تَدْخُلُوهَا حَتىلَيْس عَلَيْكُ‏ ‏ْم جُنَا ‏ٌح أَ‏ ‏ْن تَدْخُلُوا بُيُوتاً‏ غَيْ‏ ‏َر مَسْكُونٍَة فِيهَا مَتَاعٌ‏ لَكُ‏ ‏ْم وَاللهُ‏ يَعْلَ‏ ‏ُم مَاَيُؤْذَنَ‏ لَكُ‏ ‏ْم وَإِ‏ ‏ْن قِي ‏َل لَكُ‏ ‏ْم ارْجِ‏ عُوا فَارْجِ‏ عُوا هَُو أَزْكَى لَكُ‏ ‏ْم وَاللهُ‏ بِمَا تَعْمَلُوَن عَلِي ‏ٌم.‏تُبْدُونَ‏ وَمَا تَكْتُمُوَن.‏قُلْ‏ لِلْمُؤْمِنِي ‏َن يَغُضوا مِ‏ ‏ْن أَبْصَارِهِ‏ ‏ْم وَيَحْفَظُوا فُرُوجَهُ‏ ‏ْم ذَلِ‏ ‏َك أَزْكَى لَهُ‏ ‏ْم إِ‏ ن اللهَ‏ خَبِيٌر بِمَا يَصْنَعُوَن.‏ وَقُلْ‏ لِلْمُؤْمِنَا ‏ِت يَغْضُضْ‏ ‏َن مِ‏ ‏ْن أَبْصَارِهِ‏ ن وَيَحْفَظْ‏ ‏َن فُرُوجَهُ‏ ن وَلا يُبْدِي ‏َنزِينَتَهُن إِلا مَا ظَهََر مِنْهَا وَلْيَضْرِبْ‏ ‏َن بِخُمُرِهِ‏ ن عَلَى جُيُوبِهِ‏ ن وَلا يُبْدِي ‏َن زِينَتَهُ‏ ن إِلا لِبُعُولَتِهِ‏ ن أَْو آبَائِهِ‏ ن أَْو آبَاِء بُعُولَتِهِ‏ ن أَْو أَبْنَائِهِ‏ ن أَْو أَبْنَاِء بُعُولَتِهِ‏ ن أَْو إِخْوَانِهِ‏ ن أَْو بَنِيإِخْوَانِهِن أَْو بَنِي أَخَوَاتِهِ‏ ن أَْو نِسَائِهِ‏ ن أَْو مَا مَلَكَ‏ ‏ْت أَيْمَانُهُ‏ ن أَْو التابِعِي ‏َن غَيِْر أُوْلِي الإِرْبَِة مِ‏ ‏ْن الرجَاِل أَْو الطفْ‏ ‏ِل الذِي ‏َن لَ‏ ‏ْم يَظْهَرُوا عَلَى عَوْرَا ‏ِت النسَاِء وَلا يَضْرِبْ‏ ‏َنبِأَرْجُلِهِن لِيُعْلَ‏ ‏َم مَا يُخْفِي ‏َن مِ‏ ‏ْن زِينَتِهِ‏ ن وَتُوبُوا إِلَى الل‏ِه جَمِيعاً‏ أَيهَا الْمُؤْمِنُوَن لَعَلكُ‏ ‏ْم تُفْلِحُوَن.‏O believers! Do not enter houses other than your own until you have sought permission and said greetings of peaceto the occupants; this is better for you, so that you may be mindful. If you do not find the person you wanted to see,then do not enter until permission is given to you; and if you are asked to go back, then go back; this is more fittingfor you; and Allah is cognizant of what you do. There is no blame on you if you enter houses which are not used fordwelling [e.g. a mosque, an office etc.] and in which you have something belonging to you; and Allah knows whatyou reveal and what you conceal.Enjoin the believing men to lower their gaze and guard their modesty; that is more chaste for them. Surely Allah iswell aware of their actions. Likewise enjoin the believing women to lower their gaze and guard their modesty; not todisplay their beauty and ornaments except what normally appears thereof; let them draw their veils over theirbosoms and not display their charms except to their husbands, their fathers, their fathers-in-law, their own sons, theirstepsons, their own brothers, their nephews on either brothers’ or sisters’ sides, their own womenfolk, their ownslaves, male attendants who lack sexual desires or small children who have no carnal knowledge of women. Alsoenjoin them not to strike their feet in order to draw attention to their hidden trinkets. And O believers! Turn to Allahin repentance, all of you, [about your past mistakes], so that you may become successful.Do you know? The Quran took serious steps to eradicate slavery from the Islamic society gradually. These verses describesome of these steps i.e. marrying slave-men & women and giving freedom to a slave for a payment in easy installments if he /she wants to buy freedom and then helping them in financial terms. For more details, see my book: Abolition of Physical &Intellectual Slavery in Islam. http://www.mubashirnazir.org/ER/Slavery/L0018-00-Slavery.htmExplanationWordExplanationWordExplanationWordHaving sexual desireHidden parts of bodyYou conceal, you hideThey lowerتَسْتَأْنِسُوا You get permissionتُسَلمُواتَكْتُمُونَ‏يَغُضواالإِرْبَةِ‏عَوْرَاتِ‏You say greetingsThey should not strikeThey hideTheir feet, plural ofرِجلٌ‏They protectThey do not showTheir beautyلَمْ‏ تَجِ‏ دُوا You do not findيُؤْذَنَ‏أَزْكَىيَحْفَظُوالا يُبْدِينَ‏زِينَتَهُنلا يَضْرِبْنَ‏يُخْفِينَ‏أَرْجُلِهِنHe is permittedThe most purifiedWhat their right handscontrol i.e. slavesTheir husbandsمَسْكُونَةٍ‏ Residentialتُبْدُونَ‏بُعُولَتِهِنمَا مَلَكَتْ‏أَيْمَانُهُ‏ نYou reveal, youdiscloseQuranic Arabic Program100Module AR03


Lesson 6B: Quranic Socio-Economic Teachingsوَأَنكِحُوا الأَيَامَى مِنْكُ‏ ‏ْم وَالصالِحِ‏ ي ‏َن مِ‏ ‏ْن عِبَادِكُ‏ ‏ْم وَإِمَائِكُ‏ ‏ْم إِ‏ ‏ْن يَكُونُوا فُقَرَاءَ‏ يُغْنِهِ‏ ‏ْم اللهُ‏ مِ‏ ‏ْن فَضْلِِه وَاللهُ‏ وَاسِ‏ ‏ٌع عَلِي ‏ٌم.‏ وَلْيَسْتَعْفِفْ‏ الذِي ‏َن لا يَجِ‏ دُوَن نِكَاحاً‏ حَتى يُغْنِيَهُ‏ ‏ْماللهُ‏ مِ‏ ‏ْن فَضْلِِه وَالذِي ‏َن يَبْتَغُوَن الْكِتَا ‏َب مِما مَلَكَ‏ ‏ْت أَيْمَانُكُ‏ ‏ْم فَكَاتِبُوهُ‏ ‏ْم إِ‏ ‏ْن عَلِمْتُ‏ ‏ْم فِيهِ‏ ‏ْم خَيْراً‏ وَآتُوهُ‏ ‏ْم مِ‏ ‏ْن مَاِل الل‏ِه الذِي آتَاكُ‏ ‏ْم وَلا تُكْرِهُوا فَتَيَاتِكُ‏ ‏ْم عَلَى الْبِغَاِء إِ‏ ‏ْنأَرَدْنَ‏ تَحَصناً‏ لِتَبْتَغُوا عَرَ‏ ‏َض الْحَيَاةِ‏ الدنْيَا وَمَ‏ ‏ْن يُكْرِه ن فَإِ‏ ن اللهَ‏ مِ‏ ‏ْن بَعْ‏ ‏ِد إِكْرَاهِهِ‏ ن غَفُوٌر رَحِ‏ ي ‏ٌم.‏وَلَقَدْ‏ أَنزَلْنَا إِلَيْكُ‏ ‏ْم آيَا ‏ٍت مُبَينَا ‏ٍت وَمَثَلاً‏ مِ‏ ‏ْن الذِي ‏َن خَلَوْا مِ‏ ‏ْن قَبْلِكُ‏ ‏ْم وَمَوْعِظَةً‏ لِلْمُتقِي ‏َن.‏ اللهُ‏ نُوُر السمَوَا ‏ِت وَالأَرْ‏ ‏ِض مَثَلُ‏ نُورِهِ‏ كَمِشْكَاةٍ‏ فِيهَا مِصْبَا ‏ٌح الْمِصْبَا ‏ُح فِي زُجَاجَ‏ ‏ٍةالزجَاجَةُ‏ كَأَنهَا كَوْكَ‏ ‏ٌب دُر ي يُوقَُد مِ‏ ‏ْن شَجَرَةٍ‏ مُبَارَكَ‏ ‏ٍة زَيْتُونٍِة لا شَرْقِي‏ٍة وَلا غَرْبِي‏ٍة يَكَادُ‏ زَيْتُهَا يُضِيءُ‏ وَلَْو لَ‏ ‏ْم تَمْسَسْهُ‏ نَاٌر نُوٌر عَلَى نُوٍر يَهْدِي اللهُ‏ لِنُورِهِ‏ مَ‏ ‏ْن يَشَاءُ‏ وَيَضْرِ‏ ‏ُباللهُ‏ الأَمْثَا ‏َل لِلنا ‏ِس وَاللهُ‏ بِكُ‏ ل شَيْ‏ ‏ٍء عَلِي ‏ٌم.‏Get the singles among you married as well as those who are fit for marriage among your male slaves and femaleslaves. If they are poor, Allah will make them free from want out of His grace: for Allah has boundless resourcesand is All-Knowing. And let those who do not find means to marry keep themselves chaste until Allah enriches themout of His bounty. As for those of your slaves who wish to buy out their liberty, execute the deed of liberty withthem if you find them deserving, and give them some of the wealth which Allah has given you. Do not force yourslave-girls into prostitution for your own worldly gains, if they wish to preserve their chastity; and if anyone forcesthem into it, then surely after such a compulsion Allah will be forgiving and merciful to them.We have already sent down to you revelations giving you clear guidance and cited examples of those people whopassed away before you to serve as a warning and an admonition for the righteous people. Allah is the Light of theheavens and the earth. The parable of His Light is as if there were a Niche, in which there is a lamp, the lamp isenclosed in crystal, the crystal is of a star-like brilliance, it is lit with the olive oil from a blessed olive tree which isneither eastern nor western, its very oil would almost be luminous though no fire touched it [- as though all themeans of increasing] Light upon Light are provided - Allah guides to His Light whom He pleases. Allah cites suchparables [to make His message clear to] the people; and Allah has knowledge of everything.Worth Reading! O God! Who is like you? An article for invoking God’s love.http://www.mubashirnazir.org/PD/English/PE01-0008-LikeYou.htmExplanationWordExplanationWordExplanationWordCrystalStarBrilliance, glisteningIt is litYour girls (especiallyslave girls)أَنكِحُوا Arrange marriageالأَيَامَىإِمَائِكُمْ‏فُقَرَاءَ‏فَتَيَاتِكُمْ‏الْبِغَاءِ‏أَرَدْنَ‏تَحَصناً‏زُجَاجَةٍ‏كَوْكَبٌ‏دُرييُوقَدُ‏ProstitutionThey intend, they decidePreserving chastitySinglesYour slave womenPoor people, plural ofفقيرOliveIts oilIt illuminatesIt touchesGains, moneyHe should keep himselfchasteلْيَسْتَعْفِفْ‏يَبْتَغُونَ‏الْكِتَابَ‏كَاتِبُواعَرَضَ‏يُكْرِهنإِكْرَاهِ‏مِشْكَاةٍ‏مِصْبَاحٌ‏زَيْتُونِةٍ‏زَيْتُهَايُضِيءُ‏تَمْسَسْ‏He forces themForcingNicheLamp, lightThey wantLegal documentWrite the deed oflibertyDon’t forceلا تُكْرِهُواQuranic Arabic Program101Module AR03


Lesson 6B: Quranic Socio-Economic Teachingsفِي بُيُو ‏ٍت أَذِ‏ ‏َن اللهُ‏ أَ‏ ‏ْن تُرْفَ‏ ‏َع وَيُذْكََر فِيهَا اسْمُهُ‏ يُسَب ‏ُح لَهُ‏ فِيهَا بِالْغُدُ‎و وَالآصَاِل.‏ رِجَالٌ‏ لا تُلْهِيهِ‏ ‏ْم تِجَارَةٌ‏ وَلا بَيْ‏ ‏ٌع عَ‏ ‏ْن ذِكْ‏ ‏ِر الل‏ِه وَإِقَاِم الصلاةِ‏ وَإِيتَاِء الزكَاةِ‏ يَخَافُوَن يَوْماً‏تَتَقَلبُ‏ فِيِه الْقُلُو ‏ُب وَالأَبْصَاُر.‏ لِيَجْزِيَهُمْ‏ اللهُ‏ أَحْسَ‏ ‏َن مَا عَمِلُوا وَيَزِيدَهُ‏ ‏ْم مِ‏ ‏ْن فَضْلِِه وَاللهُ‏ يَرْزُ‏ ‏ُق مَ‏ ‏ْن يَشَاءُ‏ بِغَيِْر حِ‏ سَا ‏ٍب.‏وَالذِينَ‏ كَفَرُوا أَعْمَالُهُ‏ ‏ْم كَسَرَا ‏ٍب بِقِيعٍَة يَحْسَبُهُ‏ الظمْآ ‏ُن مَاءً‏ حَتى إِذَا جَاءَهُ‏ لَ‏ ‏ْم يَجِ‏ دْهُ‏ شَيْئاً‏ وَوَجَ‏ ‏َد اللهَ‏ عِنْدَهُ‏ فَوَفاهُ‏ حِ‏ سَابَهُ‏ وَاللهُ‏ سَرِي ‏ُع الْحِ‏ سَا ‏ِب.‏ أَوْ‏ كَظُلُمَا ‏ٍت فِي بَحْ‏ ‏ٍرلُجي يَغْشَاهُ‏ مَوْ‏ ‏ٌج مِ‏ ‏ْن فَوْقِِه مَوْ‏ ‏ٌج مِ‏ ‏ْن فَوْقِِه سَحَا ‏ٌب ظُلُمَا ‏ٌت بَعْضُهَا فَوْ‏ ‏َق بَعْ‏ ‏ٍض إِذَا أَخْرَ‏ ‏َج يَدَهُ‏ لَ‏ ‏ْم يَكَ‏ ‏ْد يَرَاهَا وَمَ‏ ‏ْن لَ‏ ‏ْم يَجْعَ‏ ‏ْل اللهُ‏ لَهُ‏ نُوراً‏ فَمَا لَهُ‏ مِ‏ ‏ْن نُوٍر.‏ ‏(النور(24:19-40His Light is found in those houses which Allah has sanctioned to be built for the remembrance of His name; whereHis praise is sung, in the mornings and in the evenings again and again, by such people whom neither business norbusiness profit can divert from the remembrance of Allah, nor from establishing the Prayer and nor from payingZakat, for they fear the Day of Judgment when hearts will be overturned and eyes will be petrified, who hope thatAllah will reward them according to the best of their deeds and add for them even more out of His grace: forAllah gives without measure to whom He pleases.As for the unbelievers, their deeds will disappear like a mirage in a sandy desert, which the thirsty traveler thinks tobe water, but when he comes near, he finds it to be nothing, instead he finds Allah to settle his account - Allah isswift in settling accounts. Or another parable of unbelievers' efforts is that of a person trying to swim in a bottomlessocean overwhelmed with billows, one over the other, overcast with dark clouds - layers of utter darkness one aboveanother - so much so that if he stretches out his hand, he can hardly see it. The one to whom Allah does not givelight, will have no light!Do you know? The Quran took serious steps to eradicate slavery from the Islamic society gradually.These verses describe some of these steps i.e. marrying slave-men & women and giving freedom to aslave for a payment in easy installments if he / she wants to buy freedom and then helping them infinancial terms. For more details, see my book: Abolition of Physical & Intellectual Slavery in Islam.http://www.mubashirnazir.org/ER/Slavery/L0018-00-Slavery.htmFace the Challenge!Identify 10 Arabic words fromyour vocabulary in whichsomeone is asked to ‘not do’something.فعل is added before a لَيتَ‏ Rule of the Day! If the wordit gives the sense of expressing a wish. For ‏,ماضيexamplemeans 'he understood' while فَهَمَ‏لَيْتَ‏ يَفهَمُ‏means 'I wish he would have understood.'ExplanationWordExplanationWordExplanationWordBottomless, very deepIt dominatesAccounting, measurementAt morningالْغُدُوالآصَالِ‏حِ‏ سَابٍ‏سَرَابٍ‏لُجيMirage, illusion يَغْشَاAt eveningSea wave, billowCloudsHe does not seeDesertIt diverts themتُلْهِيهِمْ‏تَتَقَلبُ‏لِيَجْزِيَهُمْ‏قِيعَةٍ‏الظمْآنُ‏وَفامَوْجٌ‏سَحَابٌ‏لَمْ‏ يَكَدْ‏ThirstyHe gives in full measure /causes to dieIt will be overturnedSo that He rewardsthemQuranic Arabic Program102Module AR03


Lesson 6B: Quranic Socio-Economic TeachingsThe Chapter of the Chambersسُورَةُ‏ الْحُجُرَاتِ‏بِسمِ‏ ا ‏ِالله الرحْمَ‏ ‏ِن الرحِ‏ يِم.‏يَا أَيهَا الذِي ‏َن آمَنُوا لا تُقَدمُوا بَيْ‏ ‏َن يَدَ‏ ‏ْي الل‏ِه وَرَسُولِِه وَاتقُوا اللهَ‏ إِ‏ ن اللهَ‏ سَمِي ‏ٌع عَلِي ‏ٌم.‏ يَا أَيهَا الذِي ‏َن آمَنُوا لا تَرْفَعُوا أَصْوَاتَكُ‏ ‏ْم فَوْ‏ ‏َق صَوْ‏ ‏ِت النبِ‏ ي وَلا تَجْهَرُوا لَهُ‏ بِالْقَوْ‏ ‏ِلكَجَهْرِ‏ بَعْضِكُ‏ ‏ْم لِبَعْ‏ ‏ٍض أَ‏ ‏ْن تَحْبَ‏ ‏َط أَعْمَالُكُ‏ ‏ْم وَأَنْتُ‏ ‏ْم لا تَشْعُرُوَن.‏ إِن الذِي ‏َن يَغُضوَن أَصْوَاتَهُ‏ ‏ْم عِنْ‏ ‏َد رَسُوِل الل‏ِه أُوْلَئِ‏ ‏َك الذِي ‏َن امْتَحَ‏ ‏َن اللهُ‏ قُلُوبَهُ‏ ‏ْم لِلتقْوَى لَهُ‏ ‏ْم مَغْفِرَةٌ‏ وَأَجْ‏ ‏ٌرعَظِيمٌ.‏ إِن الذِي ‏َن يُنَادُونَ‏ ‏َك مِ‏ ‏ْن وَرَاِء الْحُجُرَا ‏ِت أَكْثَرُهُ‏ ‏ْم لا يَعْقِلُوَن.‏ وَلَوْ‏ أَنهُ‏ ‏ْم صَبَرُوا حَتى تَخْرُ‏ ‏َج إِلَيْهِ‏ ‏ْم لَكَا ‏َن خَيْراً‏ لَهُ‏ ‏ْم وَاللهُ‏ غَفُوٌر رَحِ‏ ي ‏ٌم.‏يَا أَيهَا الذِي ‏َن آمَنُوا إِ‏ ‏ْن جَاءَكُ‏ ‏ْم فَاسِ‏ ‏ٌق بِنَبٍَإ فَتَبَينُوا أَ‏ ‏ْن تُصِيبُوا قَوْماً‏ بِجَهَالٍَة فَتُصْبِحُوا عَلَى مَا فَعَلْتُ‏ ‏ْم نَادِمِي ‏َن.‏ وَاعْلَمُوا أَ‏ ن فِيكُ‏ ‏ْم رَسُوَل الل‏ِه لَْو يُطِيعُكُ‏ ‏ْم فِي كَثِيٍر مِ‏ ‏ْنالأَمْرِ‏ لَعَنِت ‏ْم وَلَكِ‏ ن اللهَ‏ حَب ‏َب إِلَيْكُ‏ ‏ْم الإِيْمَا ‏َن وَزَينَهُ‏ فِي قُلُوبِكُ‏ ‏ْم وَكَرهَ‏ إِلَيْكُ‏ ‏ْم الْكُفْ‏ ‏َر وَالْفُسُو ‏َق وَالْعِصْيَا ‏َن أُوْلَئِ‏ ‏َك هُ‏ ‏ْم الراشِ‏ دُوَن.‏ فَضْلاً‏ مِ‏ ‏ْن الل‏ِه وَنِعْمَةً‏ وَاللهُ‏ عَلِي ‏ٌم حَكِي ‏ٌم.‏In the name of Allah, the Compassionate, the Merciful.O believers! Do not put yourselves ahead of Allah and His Messenger. Fear Allah; surely Allah hears all and knowsall. O believers! Do not raise your voices above the voice of the Prophet, nor speak aloud when talking to him asyou speak aloud to one another, lest your deeds should come to nothing while you do not even perceive it. Thosewho lower their voices and speak softly in the presence of Allah’s Messenger are the ones whose hearts Allah hastested for piety; they shall have forgiveness and a great reward. Those who call out to you, [O Muhammad,] fromoutside the private apartments, most of them lack common sense. If only they had patience until you could come outto them, it would certainly be better for them. Allah is Forgiving, Merciful.O believers, if an evildoer comes to you with some news, verify it [investigate to ascertain the truth], lest you shouldharm others unwittingly and then regret what you have done. And know that Allah’s Messenger is among you. If hewere to follow you in most affairs, you would certainly be in trouble. Allah has endeared this faith to you andbeautified it in your hearts, making unbelief, wrongdoing, and disobedience abhorrent to you. It is they who arerightly guided through Allah’s grace and blessing. Allah is Knowledgeable, Wise.Do you know?In Pre-Islamic Arabia, slavery was present in its worst form. The most heinous form of slavery wassex-slavery. Beautiful young girls were trained as prostitutes to earn money for their masters.ExplanationWordExplanationWordExplanationWordYou becomeAshamedYou willHe endearedHe beautified itHe made it hateful /abhorrentThey callBeyondMorally corruptNewsO you all! InvestigateYou cause harmChambersYou advanceYou raiseIt spoilsThey lowerHe testedالْحُجُرَاتِ‏تُقَدمُواتَرْفَعُواتَحْبَطَ‏يَغُضونَ‏امْتَحَنَ‏يُنَادُونَ‏وَرَاءِ‏فَاسِ‏ قٌ‏نَبَإٍ‏تَبَينُواتُصِيبُواتُصْبِحُوانَادِمِينَ‏عَنِتمْ‏حَببَ‏زَينَ‏كَرهَ‏Quranic Arabic Program103Module AR03


Lesson 6B: Quranic Socio-Economic Teachingsوَإِنْ‏ طَائِفَتَا ‏ِن مِ‏ ‏ْن الْمُؤْمِنِي ‏َن اقْتَتَلُوا فَأَصْلِحُوا بَيْنَهُمَا فَإِ‏ ‏ْن بَغَ‏ ‏ْت إِحْدَاهُمَا عَلَى الأُخْرَى فَقَاتِلُوا التِي تَبْغِي حَتى تَفِيءَ‏ إِلَى أَمْ‏ ‏ِر الل‏ِه فَإِ‏ ‏ْن فَاءَ‏ ‏ْت فَأَصْلِحُوا بَيْنَهُمَا بِالْعَدْ‏ ‏ِلوَأَقْسِ‏ طُوا إِ‏ ن اللهَ‏ يُحِ‏ ب الْمُقْسِ‏ طِي ‏َن.‏ إِنمَا الْمُؤْمِنُوَن إِخْوَةٌ‏ فَأَصْلِحُوا بَيْ‏ ‏َن أَخَوَيْكُ‏ ‏ْم وَاتقُوا اللهَ‏ لَعَلكُ‏ ‏ْم تُرْحَمُوَن.‏يَا أَيهَا الذِي ‏َن آمَنُوا لا يَسْخَ‏ ‏ْر قَومٌ‏ مِ‏ ‏ْن قَوٍْم عَسَى أَ‏ ‏ْن يَكُونُوا خَيْراً‏ مِنْهُ‏ ‏ْم وَلا نِسَاءٌ‏ مِ‏ ‏ْن نِسَاٍء عَسَى أَ‏ ‏ْن يَكُ‏ ن خَيْراً‏ مِنْهُ‏ ن وَلا تَلْمِزُوا أَنفُسَكُ‏ ‏ْم وَلا تَنَابَزُوا بِالأَلْقَا ‏ِب بِئْ‏ ‏َسالاِسْمُ‏ الْفُسُو ‏ُق بَعْ‏ ‏َد الإِيمَا ‏ِن وَمَ‏ ‏ْن لَ‏ ‏ْم يَتُ‏ ‏ْب فَأُوْلَئِ‏ ‏َك هُ‏ ‏ْم الظالِمُوَن.‏يَا أَيهَا الذِي ‏َن آمَنُوا اجْتَنِبُوا كَثِيراً‏ مِ‏ ‏ْن الظ ن إِ‏ ن بَعْ‏ ‏َض الظ ن إِثٌْم وَلا تَجَسسُوا وَلا يَغْتَ‏ ‏ْب بَعْضُكُ‏ ‏ْم بَعْضاً،‏ أَيُحِ‏ ب أَحَدُكُ‏ ‏ْم أَ‏ ‏ْن يَأْكُ‏ ‏َل لَحْ‏ ‏َم أَخِ‏ يِه مَيْتاً‏ فَكَرِهْتُمُوهُ‏ وَاتقُوا اللهَ‏إِن اللهَ‏ تَوا ‏ٌب رَحِ‏ ي ‏ٌم.‏يَا أَيهَا النا ‏ُس إِنا خَلَقْنَاكُ‏ ‏ْم مِ‏ ‏ْن ذَكَ‏ ‏ٍر وَأُنثَى وَجَعَلْنَاكُ‏ ‏ْم شُعُوباً‏ وَقَبَائِ‏ ‏َل لِتَعَارَفُوا إِ‏ ن أَكْرَمَكُ‏ ‏ْم عِنْ‏ ‏َد الل‏ِه أَتْقَاكُ‏ ‏ْم إِ‏ ن اللهَ‏ عَلِي ‏ٌم خَبِيٌر.‏ ‏(الْحجرات 49:1-13)If two parties among the believers fall into mutual fighting, make peace between them. Then if one of themtransgresses against the other, fight the one who has transgressed until he returns to the commands of Allah. Then, ifhe returns, make peace between them with justice and be fair; for Allah loves those who are fair and just. Thebelievers are brothers to one another, therefore, make reconciliation between your brothers and fear Allah, so thatyou may be shown mercy.O believers! Let no men laugh at other men who may perhaps be better than themselves; and let no woman laugh atanother woman, who may perhaps be better than herself. Do not defame [through sarcastic remarks] about oneanother, nor call one another by offensive nicknames. It is an evil thing to be called by a bad name after being abeliever, and those who do not repent are the ones who are the wrongdoers.O believers! Avoid suspicion, for in some cases suspicion is a sin. Do not spy on one another, nor backbite oneanother [to say something about another behind ones back that if one hears it, dislikes it]. Would any of you like toeat the flesh of his dead brother? Surely you would abhor it. Fear Allah; for Allah is the Accepter of repentance,Merciful.O mankind! We created you from a single [pair of] a male and a female, and made you into nations and tribes thatyou might get to know one another. Surely the noblest of you in the sight of Allah is he who is the most righteous.Allah is All-Knowledgeable, All-Aware.ExplanationWordExplanationWordExplanationWordAvoid!Be just!طَائِفَتَانِ‏ Two groupsأَقْسِ‏ طُوااجْتَنِبُواSuspicionSinDon’t spy onJust peopleThey Fightاقْتَتَلُواأَصْلِحُوابَغَتْ‏الْمُقْسِ‏ طِينَ‏لا يَسْخَرْ‏عَسَىالظنإِثْمٌ‏لا تَجَسسُواDon’t make a fun(with disdain)It is possible that(O you all!) MakereconciliationShe / they transgressedDon’t backbiteYou hate itNationsDon’t defame (bysarcastic remarks)Otherالأُخْرَىقَاتِلُواتَبْغِيلا تَلْمِزُوالا تَنَابَزُواالأَلْقَابِ‏لا يَغْتَبْ‏كَرِهْتُمُوهُ‏شُعُوباً‏Don’t call(Offensive) nicknamesFight!They transgressSo that you getintroducedHe does not repentThey returnتَفِيءَ‏لَمْ‏ يَتُبْ‏لِتَعَارَفُواQuranic Arabic Program104Module AR03


Lesson 6B: Quranic Socio-Economic TeachingsThe Chapter of Ironسُورَةُ‏ الْحَديدِ‏أَلَمْ‏ يَأْ‏ ‏ِن لِلذِي ‏َن آمَنُوا أَ‏ ‏ْن تَخْشَ‏ ‏َع قُلُوبُهُ‏ ‏ْم لِذِكْ‏ ‏ِر الل‏ِه وَمَا نَزَ‏ ‏َل مِ‏ ‏ْن الْحَ‏ ق وَلا يَكُونُوا كَالذِي ‏َن أُوتُوا الْكِتَا ‏َب مِ‏ ‏ْن قَبْلُ‏ فَطَا ‏َل عَلَيْهِ‏ ‏ْم الأَمَ‏ ‏ُد فَقَسَ‏ ‏ْت قُلُوبُهُ‏ ‏ْم وَكَثِيٌر مِنْهُ‏ ‏ْمفَاسِ‏ قُونَ.‏ اعْلَمُوا أَ‏ ن اللهَ‏ يُحْ‏ ‏ِي الأَرْ‏ ‏َض بَعْ‏ ‏َد مَوْتِهَا قَْد بَينا لَكُ‏ ‏ْم الآيَا ‏ِت لَعَلكُ‏ ‏ْم تَعْقِلُوَن.‏إِن الْمُصدقِي ‏َن وَالْمُصدقَا ‏ِت وَأَقْرَضُوا اللهَ‏ قَرْضاً‏ حَسَناً‏ يُضَاعَ‏ ‏ُف لَهُ‏ ‏ْم وَلَهُ‏ ‏ْم أَجْ‏ ‏ٌر كَرِيٌْم.‏ وَالذِينَ‏ آمَنُوا بِالل‏ِه وَرُسُلِِه أُوْلَئِ‏ ‏َك هُ‏ ‏ْم الصديقُوَن وَالشهَدَاءُ‏ عِنْ‏ ‏َد رَبهِ‏ ‏ْم لَهُ‏ ‏ْمأَجْرُهُمْ‏ وَنُورُهُ‏ ‏ْم وَالذِي ‏َنكَفَرُوا وَكَذبُوا بِآيَاتِنَا أُوْلَئِ‏ ‏َك أَصْحَا ‏ُب الْجَحِ‏ يِم.‏اعْلَمُوا أَنمَا الْحَيَاةُ‏ الدنْيَا لَعِ‏ ‏ٌب وَلَهْ‏ ‏ٌو وَزِينَةٌ‏ وَتَفَاخٌُر بَيْنَكُ‏ ‏ْم وَتَكَاثٌُر فِي الأَمْوَاِل وَالأَوْلاِد كَمَثَِل غَيْ‏ ‏ٍث أَعْجَ‏ ‏َب الْكُفاَر نَبَاتُهُ‏ ثُ‎م يَهِي ‏ُج فَتَرَاهُ‏ مُصْفَرّاً‏ ثُ‎م يَكُوُن حُطَاماً،‏ وَفِيالآخِ‏ رَةِ‏ عَذَا ‏ٌب شَدِي ‏ٌد وَمَغْفِرَةٌ‏ مِ‏ ‏ْن الل‏ِه وَرِضْوَا ‏ٌن وَمَا الْحَيَاةُ‏ الدنْيَا إِلا مَتَاعُ‏ الْغُرُوِر.‏ سَابِقُوا إِلَى مَغْفِرَةٍ‏ مِ‏ ‏ْن رَبكُ‏ ‏ْم وَجَن‏ٍة عَرْضُهَا كَعَرْ‏ ‏ِض السمَاِء وَالأَرْ‏ ‏ِض أُعِد ‏ْت لِلذِي ‏َنآمَنُوا بِالل‏ِه وَرُسُلِِه ذَلِ‏ ‏َك فَضْلُ‏ الل‏ِه يُؤْتِيِه مَ‏ ‏ْن يَشَاءُ‏ وَاللهُ‏ ذُو الْفَضْ‏ ‏ِل الْعَظِيِم.‏Has not the time arrived for the believers to submit with fervent hearts to Allah’s warning and to the truth He hasrevealed, so that they may not become like those who were given the Book before this, even though their term wasprolonged for them but their hearts became hardened? Today most among them are transgressors. You should knowthat Allah restores the earth to life after its death. We have spelled out Our revelations for you, so that you mayunderstand. Surely the charitable men and the charitable women, and those who give a goodly loan to Allah, shall berepaid manifold, and also be given a liberal reward besides it. Those who believe in Allah and His Messenger, theyare the truthful and the true witnesses in the sight of their Lord; they shall have their reward and their light. But thosewho disbelieve and reject Our revelations; they shall be the inmates of hellfire.You should know that the life of this world is only play and amusement, a show and boasting among yourselves, aquest for greater riches and more children. Its similitude is that of vegetation that flourish after rain: the growth ofwhich delights the tillers, then it withers and you see it turn yellow, soon it becomes dry and crumbles away. In thehereafter there will be either severe punishment or forgiveness from Allah and His good pleasure. The life of thisworld is nothing but an illusion. Therefore, earnestly strive for the forgiveness of your Lord and for the paradisewhich is as vast as the heaven and the earth, prepared for those who believe in Allah and His Messengers. Such isthe grace of Allah, which He bestows on whom He pleases, and Allah is the Owner of mighty grace.ExplanationWordExplanationWordExplanationWordIt makes happyIt becomesYellowishBroken piecesDelusion, illusionRun!It is preparedGive loan!Iron, steelIt became longPeriod of timeIt became hardWe clarifiedCharitable menالْحَديدِ‏طَالَ‏الأَمَدُ‏قَسَتْ‏بَيناأَعْجَبَ‏يَهِيجُ‏مُصْفَرّاً‏حُطَاماً‏الْغُرُورِ‏سَابِقُواأُعِدتْ‏It will be increasedmultiple timesThe HellPlay, leisureAmusementBoasting, show offVegetation, cropsالْمُصدقِينَ‏أَقْرَضُوايُضَاعَفُ‏الْجَحِ‏ يمِ‏لَعِبٌ‏لَهْوٌ‏تَفَاخُرٌ‏غَيْثٍ‏Quranic Arabic Program105Module AR03


Lesson 6B: Quranic Socio-Economic Teachingsمَا أَصَا ‏َب مِ‏ ‏ْن مُصِيبٍَة فِي الأَرْ‏ ‏ِض وَلا فِي أَنْفُسِ‏ كُ‏ ‏ْم إِلا فِي كِتَا ‏ٍب مِ‏ ‏ْن قَبْ‏ ‏ِل أَ‏ ‏ْن نَبْرَأَهَا إِ‏ ن ذَلِ‏ ‏َك عَلَى الل‏ِه يَسِ‏ يٌر.‏ لِكَيْلا تَأْسَوْا عَلَى مَا فَاتَكُ‏ ‏ْم وَلا تَفْرَحُوا بِمَا آتَاكُ‏ ‏ْم وَاللهُ‏لا يُحِ‏ بكُ‏ ل مُخْتَاٍل فَخُوٍر.‏ الذِينَ‏ يَبْخَلُوَن وَيَأْمُرُوَن النا ‏َس بِالْبُخْ‏ ‏ِل وَمَ‏ ‏ْن يَتَوَ‏ ل فَإِ‏ ن اللهَ‏ هَُو الْغَنِ‏ ي الْحَمِي ‏ُد.‏لَقَدْ‏ أَرْسَلْنَا رُسُلَنَا بِالْبَينَا ‏ِت وَأَنْزَلْنَا مَعَهُ‏ ‏ْم الْكِتَا ‏َب وَالْمِيزَا ‏َن لِيَقُوَم النا ‏ُس بِالْقِسْ‏ ‏ِط وَأَنْزَلْنَا الْحَدِي ‏َد فِيِه بَأْ‏ ‏ٌس شَدِي ‏ٌد وَمَنَافِ‏ ‏ُع لِلنا ‏ِس وَلِيَعْلَ‏ ‏َم اللهُ‏ مَ‏ ‏ْن يَنْصُرُهُ‏ وَرُسُلَهُ‏ بِالْغَيْ‏ ‏ِبإِن اللهَ‏ قَوِ‏ ي عَزِيٌز.‏وَلَقَدْ‏ أَرْسَلْنَا نُوحاً‏ وَإِبْرَاهِي ‏َم وَجَعَلْنَا فِي ذُريتِهِمَا النبُوةَ‏ وَالْكِتَا ‏َب فَمِنْهُ‏ ‏ْم مُهْتٍَد وَكَثِيٌر مِنْهُ‏ ‏ْم فَاسِ‏ قُوَن.‏ ثُم قَفيْنَا عَلَى آثَارِهِ‏ ‏ْم بِرُسُلِنَا وَقَفيْنَا بِعِيسَى ابْ‏ ‏ِن مَرْيََم وَآتَيْنَاهُ‏الإِنْجِ‏ يلَ‏ وَجَعَلْنَا فِي قُلُو ‏ِب الذِي ‏َن اتبَعُوهُ‏ رَأْفَةً‏ وَرَحْمَةً،‏ وَرَهْبَانِيةً‏ ابْتَدَعُوهَامَا كَتَبْنَاهَا عَلَيْهِ‏ ‏ْم إِلا ابْتِغَاءَ‏ رِضْوَا ‏ِن الل‏ِه فَمَا رَعَوْهَا حَ‏ ق رِعَايَتِهَا فَآتَيْنَا الذِي ‏َن آمَنُوا مِنْهُ‏ ‏ْمأَجْرَهُمْ‏ وَكَثِيٌر مِنْهُ‏ ‏ْم فَاسِ‏ قُوَن.‏‏(الْحديد 57:16-27)No affliction can happen on earth nor to your souls, which is not recorded in a Book, before We bring it intoexistence; surely that is easy for Allah. This is done so that you may not grieve for the things that you miss, or beoverjoyed at what you gain; for Allah does not love any vainglorious boaster, nor those who, being stingythemselves, enjoin others to be stingy also. He that gives no heed should know that Allah is free of all needs, worthyof all praises.Surely We sent Our Messengers with clear signs, and sent down with them the Book and the Scales of Justice, sothat men may conduct themselves with fairness. We also sent down Iron, with its mighty strength and diverse usesfor mankind, so that Allah may know those who will help Him, though unseen, and help His Messengers. SurelyAllah is All-Powerful, All-Mighty.We sent Noah and Abraham, and bestowed among their descendants Prophethood and the Book. Some of themadopted the right guidance, but most of them were transgressors. After them We sent other Messengers, one after theother, and followed them with Jesus the son of Mary. We gave him The Gospel, and put compassion and mercy intothe hearts of his followers. As for monasticism, they instituted it themselves - for We did not enjoin it on them - inorder to seek the good pleasure of Allah, but they did not observe it as it should have been observed. Yet Werewarded those among them who were true believers, but most of them are transgressors.ExplanationWordExplanationWordExplanationWordWe sent continuouslyTheir footstepsCompassion, loveHe pays no attentionWe bring it intoexistenceأَنْ‏ نَبْرَأَهَايَسِ‏ يرٌ‏لِكَيْلايَتَوَلالْبَينَاتِ‏الْمِيزَا ‏َنقَفيْنَاآثَارِهِمْ‏رَأْفَةً‏Clear signsBalance, the criteria forright & wrongEasyلِ‏ كِي لا not, So thatMonasticismStrengthYou becomedisappointedتَأْسَوْابَأْسٌ‏رَهْبَانِيةً‏They invented (from theirown)HardIt lacksفَاتَ‏شَدِيدٌ‏ابْتَدَعُواWe made it mandatoryPowerfulلا تَفْرَحُوا Don’t be happyقَوِيكَتَبْنَاPleasureProgeny, childrenSelf-proudمُخْتَالٍ‏ذُريةرِضْوَانِ‏They took care of itIts requirements to observeOne who selects the rightpathBoasterفَخُورٍ‏يَبْخَلُونَ‏مُهْتَدٍ‏رَعَوْهَارِعَايَتِهَاThey become stingyQuranic Arabic Program106Module AR03


Lesson 6B: Quranic Socio-Economic TeachingsThe Chapter of Banishmentسُورَةُ‏ الْحَشروَمَا أَفَاءَ‏ اللهُ‏ عَلَى رَسُولِِه مِنْهُ‏ ‏ْم فَمَا أَْو جَفْتُ‏ ‏ْم عَلَيِْه مِ‏ ‏ْن خَيْ‏ ‏ٍل وَلا رِكَا ‏ٍب وَلَكِ‏ ن اللهَ‏ يُسَل ‏ُط رُسُلَهُ‏ عَلَى مَ‏ ‏ْن يَشَاءُ‏ وَاللهُ‏ عَلَى كُ‏ ل شَيْ‏ ‏ٍء قَدِيٌر.‏ مَا أَفَاءَ‏ اللهُ‏ عَلَى رَسُولِِه مِ‏ ‏ْنأَهْلِ‏ الْقُرَى فَلِل‏ِه وَلِلرسُوِل وَلِذِي الْقُرْبَى وَالْيَتَامَى وَالْمَسَاكِي ‏ِن وَابْ‏ ‏ِن السبِي ‏ِل كَي لا يَكُوَن دُولَةً‏ بَيْ‏ ‏َن الأَغْنِيَاِء مِنْكُ‏ ‏ْم وَمَا آتَاكُ‏ ‏ْم الرسُوُل فَخُذُوهُ‏ وَمَا نَهَاكُ‏ ‏ْم عَنْهُ‏ فَانْتَهُواوَاتقُوا اللهَ‏ إِ‏ ن اللهَ‏ شَدِي ‏ُد الْعِقَا ‏ِب.‏لِلْفُقَرَاءِ‏ الْمُهَاجِ‏ رِي ‏َن الذِي ‏َن أُخْرِجُوا مِ‏ ‏ْن دِيارِهِ‏ ‏ْم وَأَمْوَالِهِ‏ ‏ْم يَبْتَغُوَن فَضْلاً‏ مِ‏ ‏ْن الل‏ِه وَرِضْوَاناً‏ وَيَنْصُرُوَن اللهَ‏ وَرَسُولَهُ‏ أُوْلَئِ‏ ‏َك هُ‏ ‏ْم الصادِقُوَن.‏ وَالذِينَ‏ تَبَوءُوا الداَر وَالإِيْمَا ‏َن مِ‏ ‏ْنقَبْلِهِمْ‏ يُحِ‏ بوَن مَ‏ ‏ْن هَاجََر إِلَيْهِ‏ ‏ْم وَلا يَجِ‏ دُوَن فِي صُدُورِهِ‏ ‏ْم حَاجَةً‏ مِما أُوتُوا وَيُؤْثِرُوَن عَلَى أَنْفُسِ‏ هِ‏ ‏ْم وَلَْو كَا ‏َن بِهِ‏ ‏ْم خَصَاصَةٌ‏ وَمَ‏ ‏ْن يُو ‏َق شُ‏ ح نَفْسِ‏ ‏ِه فَأُوْلَئِ‏ ‏َك هُ‏ ‏ْم الْمُفْلِحُوَن.‏وَالذِينَ‏ جَاءُوا مِ‏ ‏ْن بَعْدِهِ‏ ‏ْم يَقُولُوَن رَبنَا اغْفِْر لَنَا وَلإِخْوَانِنَا الذِي ‏َن سَبَقُونَا بِالإِيْمَا ‏ِن وَلا تَجْعَ‏ ‏ْل فِي قُلُوبِنَا غِلا لِلذِي ‏َن آمَنُوا رَبنَا إِن ‏َك رَءُو ‏ٌف رَحِ‏ ي ‏ٌم.‏‏(الْحشر 59:6-10)As for those spoils of theirs which Allah has bestowed on His Messenger, you spurred neither cavalry nor camelry tocapture them: but Allah gives authority to His Messengers over whom He pleases, for Allah has power over allthings. Whatever spoils from the dwellers of the township Allah has bestowed on His Messenger, shall belong toAllah, His Messenger, [Messenger's] relatives, and to the orphans, the needy and the travellers in need; so that itmay not become the property of the rich among you. Whatever the Messenger gives you, take it and from whateverhe forbids you, refrain from it. Fear Allah; for Allah is stern in retribution.[A share of the spoils shall be given to] the indigent immigrants who were driven out of their homes and theirpossessions, and are seeking Allah’s grace and His good pleasure and who want to help Allah and His Messenger:such are indeed the true believers. [A share of the spoils shall also be given to] those who [made their abode inMedina i.e. the Ansar] and believed even before the arrivals of the immigrants and love those who migrated to themand entertain no desire in their hearts for things given to them, and prefer those immigrants over themselves, eventhough they themselves are poor. [In fact] those who are saved from the greediness of hearts, are the ones who willachieve true success. And [it is also for] those who came after them and say: 'Our Lord! Forgive us and our brotherswho embraced the faith before us and do not leave any malice in our hearts towards the believers. Our Lord! SurelyYou are the Kind, the Merciful.'Rule of the DayIf the word لَعَل is added before a مضارع ‏,فعل it gives the sense of expressing a hope. For exampleيَفهَمُ‏means 'he understands / will understand' whileunderstand.' means 'I hope that he will لَعَل يَفهَمُ‏ْExplanationWordExplanationWordExplanationWordThey sacrificePovertyHis is protectedGreedinessTownshipRevolvingPunishmentThey madeGathering (on theJudgment day)الْحَشرأَفَاءَ‏جَفْتُمْ‏خَيْلٍ‏الْقُرَىدُولَةً‏الْعِقَابِ‏تَبَوءُوايُؤْثِرُونَ‏خَصَاصَةٌ‏يُوقَ‏شُحHe gaveYou expeditedHorses, cavalryThey advanced usMaliceHomeHe migratedAnimals used fortransportation e.g. camelرِكَابٍ‏يُسَلطُ‏الدارَ‏هَاجَرَ‏سَبَقُونَاغِلاHe appoints as a masterQuranic Arabic Program107Module AR03


Lesson 6B: Quranic Socio-Economic TeachingsThe Chapter of Divorceسُورَةُ‏ الطلاقبسم االله الرحْمن الرحِ‏ يم)‏يا أيها النبِ‏ ي إِذَا طَلقْتُ‏ ‏ْم النسَاءَ‏ فَطَلقُوهُ‏ ن لِعِدتِهِ‏ ن وَأَحْصُوا الْعِدةَ‏ وَاتقُوا اللهَ‏ رَبكُ‏ ‏ْم لا تُخْرِجُوهُ‏ ن مِ‏ ‏ْن بُيُوتِهِ‏ ن وَلا يَخْرُجْ‏ ‏َن إِلا أَ‏ ‏ْن يَأْتِي ‏َن بِفَاحِ‏ شَ‏ ‏ٍة مُبَينٍَة وَتِلْ‏ ‏َك حُدُودُ‏ الل‏ِه‏ُث بَعْ‏ ‏َد ذَلِ‏ ‏َك أَمْراً.‏ فَإِذَا بَلَغْ‏ ‏َن أَجَلَهُ‏ ن فَأَمْسِ‏ كُوهُ‏ ن بِمَعْرُو ‏ٍف أَْو فَارِقُوهُ‏ ن بِمَعْرُو ‏ٍف وَأَشْهِدُوا ذَوَى عَدْ‏ ‏ٍلوَمَنْ‏ يَتَعَ‏ د حُدُوَد الل‏ِه فَقَ‏ ‏ْد ظَلَ‏ ‏َم نَفْسَهُ‏ لا تَدْرِي لَعَ‏ ل اللهَ‏ يُحْدِ‏مِنْكُمْ‏ وَأَقِيمُوا الشهَادَةَ‏ لِل‏ِه.‏‏ْل عَلَى الل‏ِه فَهَُو حَسْبُهُ‏ إِ‏ ن اللهَ‏ بَالِ‏ ‏ُغ أَمْرِهِ‏ قَْد‏ُب وَمَ‏ ‏ْن يَتَوَكذَلِكُمْ‏ يُوعَ‏ ‏ُظ بِِه مَ‏ ‏ْن كَا ‏َن يُؤْمِ‏ ‏ُن بِالل‏ِه وَالْيَوِْم الآخِ‏ ‏ِر وَمَ‏ ‏ْن يَت‏ِق اللهَ‏ يَجْعَ‏ ‏ْل لَهُ‏ مَخْرَجاً.‏ وَيَرْزُقْهُ‏ مِ‏ ‏ْن حَيْ‏ ‏ُث لا يَحْتَسِ‏جَعَلَ‏ اللهُ‏ لِكُ‏ ل شَيْ‏ ‏ٍء قَدْراً.‏وَاللائِي يَئِسْ‏ ‏َن مِ‏ ‏ْن الْمَحِ‏ ي ‏ِض مِ‏ ‏ْن نِسَائِكُ‏ ‏ْم إِ‏ ‏ْن ارْتَبْتُ‏ ‏ْم فَعِدتُهُ‏ ن ثَلاثَةُ‏ أَشْهُ‏ ‏ٍر وَاللائِي لَ‏ ‏ْم يَحِ‏ ضْ‏ ‏َن وَأُوْلا ‏ُت الأَحْمَاِل أَجَلُهُ‏ ن أَ‏ ‏ْن يَضَعْ‏ ‏َن حَمْلَهُ‏ ن وَمَ‏ ‏ْن يَت‏ِق اللهَ‏ يَجْعَ‏ ‏ْل لَهُ‏ مِ‏ ‏ْنأَمْرِهِ‏ يُسْراً.‏ ذَلِكَ‏ أَمُْر الل‏ِه أَنزَلَهُ‏ إِلَيْكُ‏ ‏ْم وَمَ‏ ‏ْن يَت‏ِق اللهَ‏ يُكَف‏ْر عَنْهُ‏ سَيئَاتِِه وَيُعْظِ‏ ‏ْم لَهُ‏ أَجْراً.‏In the name of Allah, the Compassionate, the Merciful.O Prophet! If you and the believers divorce your wives, divorce them at the end of their prescribed periods, andcount their prescribed periods accurately. Fear Allah, your Lord. Do not expel them from their homes [during theirwaiting period], nor they themselves should leave, unless they have committed an open lewdness. These are limitsset by Allah; he that transgresses the limits of Allah will wrong his own soul. You never know, Allah may,thereafter, bring about some new situation [of reconciliation]. Then when their waiting period ends, either keep themhonorably or part with them in an honorable way. Call to witness two honest persons among you, and [O witnesses,]bear witness equitably for the sake of Allah.This advice is being given to all who believe in Allah and the last Day. He that fears Allah may be provided a wayout by Him, and given sustenance from the sources he could never imagine: for Allah is all sufficient for the personwho puts his trust in Him. Surely Allah brings about what He pleases, and Allah has set a measure for all things.If you have any doubt concerning those of [your wives] who have ceased menstruating, then [you should know] thattheir waiting period will be three months, and the same will apply to those who have no menstruation [due to youngage or a disease]. As for those who are pregnant, their waiting period will end with delivery. Allah will ease thehardship of those who fear Him. This is the command of Allah which He has sent down to you. He that fears Allah,will have his sins removed and his reward enlarged.ExplanationWordExplanationWordExplanationWordThey lost hopeYou doubtThey menstruatePregnancyHe brings new situationKeepLeaveDivorceالطلاقطَلقُوهُنعِدةأَحْصُوايُحْدِثُ‏أَمْسِ‏ كُوافَارِقُوايُوعَظُ‏يَئِسْنَ‏ارْتَبْتُمْ‏يَحِ‏ ضْنَ‏It is advised الأَحْمَالِ‏You divorce themWaiting period afterdivorceCount!He will make void, He willremoveHe imaginesيَتَعَد He crossed limitsيَحْتَسِ‏ بُ‏يُكَفرْ‏He will enlargeThose who, plural ofالتيلا تَدْرِي You don’t knowاللائِييُعْظِ‏ ‏ْمQuranic Arabic Program108Module AR03


Lesson 6B: Quranic Socio-Economic Teachingsأَسْكِنُوهُن مِ‏ ‏ْن حَيْ‏ ‏ُث سَكَنتُ‏ ‏ْم مِ‏ ‏ْن وُجْدِكُ‏ ‏ْم وَلا تُضَاروهُ‏ ن لِتُضَيقُوا عَلَيْهِ‏ ن وَإِ‏ ‏ْن كُ‏ ن أُولا ‏ِت حَمْ‏ ‏ٍل فَأَنْفِقُوا عَلَيْهِ‏ ن حَتى يَضَعْ‏ ‏َن حَمْلَهُ‏ ن فَإِ‏ ‏ْن أَرْضَعْ‏ ‏َن لَكُ‏ ‏ْم فَآتُوهُ‏ ن أُجُورَهُ‏ نوَأْتَمِرُوا بَيْنَكُ‏ ‏ْم بِمَعْرُو ‏ٍف وَإِ‏ ‏ْن تَعَاسَرْتُْم فَسَتُرْضِ‏ ‏ُع لَهُ‏ أُخْرَى.‏ لِيُنفِقْ‏ ذُو سَعٍَة مِ‏ ‏ْن سَعَتِِه وَمَ‏ ‏ْن قُدِ‏ ‏َر عَلَيِْه رِزْقُهُ‏ فَلْيُنفِ‏ ‏ْق مِما آتَاهُ‏ اللهُ‏ لا يُكَل ‏ُف اللهُ‏ نَفْساً‏ إِلا مَا آتَاهَا سَيَجْعَلُ‏اللهُ‏ بَعْ‏ ‏َد عُسْ‏ ‏ٍر يُسْراً.‏وَكَأَينْ‏ مِ‏ ‏ْن قَرْيٍَة عَتَ‏ ‏ْت عَ‏ ‏ْن أَمْ‏ ‏ِر رَبهَا وَرُسُلِِه فَحَاسَبْنَاهَا حِ‏ سَاباً‏ شَدِيداً‏ وَعَذبْنَاهَا عَذَاباً‏ نُكْراً.‏ فَذَاقَتْ‏ وَبَا ‏َل أَمْرِهَا وَكَا ‏َن عَاقِبَةُ‏ أَمْرِهَا خُسْراً.‏ أَعَد اللهُ‏ لَهُ‏ ‏ْم عَذَاباً‏ شَدِيداً‏فَاتقُوا اللهَ‏ يَا أُولِي الأَلْبَا ‏ِب الذِي ‏َن آمَنُوا قَْد أَنزَ‏ ‏َل اللهُ‏ إِلَيْكُ‏ ‏ْم ذِكْراً.‏رَسُولاً‏ يَتْلُو عَلَيْكُ‏ ‏ْم آيَا ‏ِت الل‏ِه مُبَينَا ‏ٍت لِيُخْرِ‏ ‏َج الذِي ‏َن آمَنُوا وَعَمِلُوا الصالِحَا ‏ِت مِ‏ ‏ْن الظلُمَا ‏ِت إِلَى النوِر وَمَ‏ ‏ْن يُؤْمِ‏ ‏ْن بِالل‏ِه وَيَعْمَ‏ ‏ْل صَالِحاً‏ يُدْخِ‏ لْهُ‏ جَنا ‏ٍت تَجْرِي مِ‏ ‏ْن تَحْتِهَاالأَنْهَارُ‏ خَالِدِي ‏َن فِيهَا أَبَداً‏ قَْد أَحْسَ‏ ‏َن اللهُ‏ لَهُ‏ رِزْقاً.‏ اللهُ‏ الذِي خَلَ‏ ‏َق سَبْ‏ ‏َع سَمَاوَا ‏ٍت وَمِ‏ ‏ْن الأَرْ‏ ‏ِض مِثْلَهُ‏ ن يَتَنَز ‏ُل الأَمُْر بَيْنَهُ‏ ن لِتَعْلَمُوا أَ‏ ن اللهَ‏ عَلَى كُ‏ ل شَيْ‏ ‏ٍء قَدِيٌر وَأَ‏ ناللهَ‏ قَْد أَحَا ‏َط بِكُ‏ ل شَيْ‏ ‏ٍء عِلْماً.‏Let those women, during their waiting period (‘Iddat), live where you yourselves live according to your means. Youshall not harass them so as to make life intolerable for them. If they are pregnant, maintain them until their delivery:and if, after that, they suckle your offspring, compensate them and settle the matter of compensation with mutualconsultation and in all fairness. But if you cannot bear with each other then let another woman suckle the baby foryou. Let the rich man give according to his means, and the poor man give according to what Allah has given him.Allah does not charge a man with more than He has given him; soon Allah may bring ease after hardship.How many townships have rebelled against the commandments of their Lord and His Messengers! Stern was Ourreckoning with them and exemplary was Our punishment. So they tasted the fruit of their misdeeds, and the fruit oftheir misdeeds was perdition. Allah has prepared for them a severe punishment. Therefore, fear Allah! O men ofunderstanding and faith. Allah has indeed sent down to you an admonition:A Messenger reciting to you the revelations of Allah containing clear guidance, so that he may lead the believerswho do good deeds from the darkness to the light. He that believes in Allah and does good deeds, shall be admittedto gardens beneath which rivers flow, to live therein forever; and Allah has prepared an excellent provision for them.It is Allah Who has created seven heavens, and earths as many. His commandment descends through them, so thatyou may know that Allah has power over all things, and that Allah encompasses all things in His knowledge.(Adopted from the Translation of F. Malik)ExplanationWordExplanationWordExplanationWordWe punished itYou are in difficultyDwell! Provideresidence!أَسْكِنُواتَعَاسَرْتُمْ‏عَذبْنَاهَاExemplaryShe suckles the babyYour finding, youravailabilityوُجْدِكُمْ‏تُرْضِعُ‏نُكْراً‏She / they tastedCurseRich, the personfinancially relaxYour harmتُضَاروالِتُضَيقُواذُو سَعَةٍ‏عُسْرٍ‏ذَاقَتْ‏Problem وَبَالَ‏To creative difficultiesResultLossHe encirclesEaseThey deliver (a child)يَضَعْنَ‏أَرْضَعْنَ‏أُجُورَهُنيُسْراً‏عَتَتْ‏حَاسَبْنَاهَاعَاقِبَةُ‏خُسْراً‏أَحَاطَ‏She / they rebelledWe reckonedThey suckle (the baby)Their remunerationأْتَمِرُوا Decide! Settle!Quranic Arabic Program109Module AR03


ن(‏س(‏مصدر and the Source Noun ثلاثي مجرد Lesson 7A: The Groups ofThe ResultCompare the result. Each line carried four marks. If your score is below 80%, repeat the test.مصدر Meaning‏(ن)‏ رِزْقٌ‏ماضي معلومرَزَقَ‏ماضي مجهولرُزِ‏ ‏َقمضارع معلوميَرزُ‏ ‏ُقمضارع مجهوليُرزَ‏ ‏ُقTo provide assustenanceسَجْدَةٌ‏ To prostrateقولٌ‏‏(ن)‏‏(ن)‏سَجَدَ‏قَالَ‏أمَرَ‏رَجَعَ‏سُجِ‏ ‏َدقَ◌ِ‏ ي ‏َلاُمَِررُجِ‏ ‏َعيَسْجُ‏ ‏ُديَقُوُليَأمُُريَرجَ‏ ‏ُعيُسْجَ◌ِ‏ ‏ُديُقا ‏ُليُؤمَُريُرجَ‏ ‏ُعTo sayTo instruct /request / adviseTo returnTo be thankfulأمرٌ‏ ‏(ن)‏رُجُوعٌ‏ ‏(ف)‏شُكرٌ‏ ‏(ن)‏عِبَا ‏َدةشَكَرَ‏عَبَدَ‏شُكَِرعُبِ‏ ‏َديَشْكُُريَعبُ‏ ‏ُديُشْكَ‏ ‏ُريُعبَ‏ ‏ُدTo worshipTo see, to think,to wait(ٌ‏(ن)‏ نَظْرٌ‏نَظَرَ‏عَلِمَ‏نُظَِرعُلِ‏ ‏َميَنظُُريَعْلَ‏ ‏ُميُنظَُريُعْلَ‏ ‏ُمTo knowTo observeعِلْمٌ‏ ‏(س)‏شَهَا ‏َدةمَرْضٌ‏ ‏(س)‏غَلْبَةٌ‏ ‏(ض)‏شَهِدَ‏مَرِضَ‏غَلَبَ‏جَلَسشُهِ‏ ‏َدمُرِ‏ ‏َضغُلِ‏ ‏َبيَشهَ‏ ‏ُديَمرَ‏ ‏ُضيَغلِ‏ ‏ُبيُشهَ‏ ‏ُديُمرَ‏ ‏ُضيُغلَ‏ ‏ُبيُجلَسُيَجلِسُجُلِسََTo be illTo dominateTo sit(ٌ‏(ض)‏ جَلْسَةٌ‏You may have noticed that certain words do not follow exactly the pattern and weight mentioned inprevious lessons. For exampleetc. There are special rules for theirيرى رأى يبيع،‏ باع يقول،‏ قالtransformation. We will discuss in the next level.Rule of the Day! If the word س is added before a مضارع ‏,فعل it gives the sense of ‘soon. For examplemeans 'he understands / will understand' while يَفهَمُ‏understand.' means 'Soon he will سَيَفهَمُ‏Quranic Arabic Program110Module AR03


ك(‏مصدر and the Source Noun ثلاثي مجرد Lesson 7A: The Groups ofمصدر Meaningماضي معلومماضي مجهولمضارع معلوممضارع مجهولكَتَبَ‏فَعَلَ‏كَفَرَ‏أخَذَ‏كُتِ‏ ‏َبفُعِلَ‏كُفَِراُخِ‏ ‏َذيَكتُ‏ ‏ُبيَفعَلُ‏يَكفُُريَاخُذُ‏يُكتَ‏ ‏ُبيُفعَلُ‏يُكفُُريُؤخَذُ‏To writeTo doTo disbelieve,to rejectTo take, tocatchكِتا ةٌبَ‏ ‏(ن)‏فِعْلٌ‏ ‏(ف)‏كُفْرٌ‏ ‏(ن)‏‏(ن)‏ أخْذٌ‏قُبُوٌل To acceptتَركٌ‏‏(س)‏‏(ن)‏قَبِلَ‏تَرَكَ‏قَ◌ُ‏ بِ‏ ‏َلتُرَِكيَقبَ‏ ‏ُليَترُ‏ ‏ُكيُقبَ‏ ‏ُليُترَ‏ ‏ُكTo leaveTo send, toraise up‏(ن)‏ بِعثَةٌ‏بَعَثَ‏بُعِ‏ ‏َثيَبعُ‏ ‏ُثيُبعَ‏ ‏ُثTo killقَتلٌ‏عَمَلٌ‏‏(ن)‏‏(ف)‏قَتَلَ‏عَمَلَ‏ضَرَبَ‏نَصَرَ‏كَرُمَ‏حَسِ‏ بَ‏فَرِحَ‏بَعُدَ‏قَرُبَ‏قَ◌ُ‏ تِ‏ ‏َلعُمِ‏ ‏َلضُرِ‏ ‏َبنُصِ‏ ‏َركُرَِم‏َبحُسِ‏فُرِ‏ ‏َحبُعِ‏ ‏َدقَ◌ُ‏ رِ‏ ‏َبيَقتُ‏ ‏ُليَعمَ‏ ‏ُليَضرِ‏ ‏ُبيَنصُُريَكرُُم‏ُبيَحسِ‏يَفرَ‏ ‏ُحيَبْعُ‏ ‏ُديَقرُ‏ ‏ُبيُقتَ‏ ‏ُليُعمَ‏ ‏ُليُضرَ‏ ‏ُبيُنصَُريُكرَ‏ ‏ُميُحسَ‏ ‏ُبيُفرَ‏ ‏ُحيُبْعَ‏ ‏ُديُقرَ‏ ‏ُبTo perform, todoTo beat, todescribeTo helpTo be respectedTo thinkTo be happyTo be awayTo be nearضَرْبٌ‏نُصْرَةٌ‏كِراَمةٌ‏‏(ض)‏‏(ن)‏(حِ‏ سْبٌ‏ ‏(ح)‏فَرحَةٌ‏ ‏(س)‏بُعدٌ‏قُربَ‏ ةٌ‏‏(ك)‏‏(ك)‏Now prepare the complete tables of all of the words mentioned here.Quranic Arabic Program111Module AR03


Lesson 7B: Hadith CommentaryThe Result: Calculate your score. Each paragraph carries 10 mark. If your score is less than 80%, repeatthe exercise. The translation is provided for each paragraph. Text in parenthesis [ ] is the information notdescribe in the original Arabic text but its sense is understood.Give Everyone his Due Rightأَعْطِ‏ كُ‏ ل ذِي حَ‏ ق حَقهُ‏عن أبي جُحَيْفَةَ‏ وَهْب بن عب ‏ِد اللّه رضي اللّه عنه قال:‏ آخَى النبِ‏ ي صلى االله عليه وسلم بَين سًلْمَا ‏َن الفَارِس ي وأَبي الدرْدَاِء.‏ فَزَارَ‏ سَلْمَا ‏ُن أبا الدرداءِ،‏ فرأى أمالدرداءِ‏ مُتَبَذلَةً،‏ فقا ‏َل:‏ ‏'ما شأنُك؟'‏ قالت:‏ ‏'أخوكَ‏ أبو الدرداِء ليس له حاجةٌ‏ فِيالدنيا.'‏فجاء أبو الدرداءِ،‏ فَصَنَ‏ ‏َع له طعاماً،‏ فقال له:‏ ‏'كُلْ،‏ فإِني صائ ‏ٌم.'‏ قال:‏ ‏'ما أنا بِآك ‏ًل حتَى تأك ‏َل.'‏ فأَكَلَ.‏ فلمّا كان الليلُ‏ ذَهَ‏ ‏َب أبو الدرداِء يَقُوم،‏ فقال له:‏ ‏'نَمْ.'‏‏َك عليكفَنَامَ.‏ ثُم ذَهَ‏ ‏َب يَقُومُ،‏ فقال له:‏ ‏'نَمْ.'‏ فلما كان مِ‏ ‏ْن آخِ‏ ‏ِر الليْ‏ ‏ِل قال سلما ‏ُن:‏ ‏'قُم الآ ‏َن.'‏ فَصَليَا جَمِيعاً.‏ فقال له سلما ‏ُن:‏ ‏'إِن لِرَب ‏َك عليك حَقا،‏ وإِ‏ ن لِنَفْسِ‏حَقا،‏ ولأهْلِ‏ ‏َك عليك حَقا.‏ فَأَعْطِ‏ كُ‏ ل ذِي حَ‏ ق حَقهُ.'‏فأتى النبِ‏ ي صلى االله عليه وسلم فذكر ذلك له،‏ فقال النبِ‏ ي صلى االله عليه وسلم:‏ ‏'صَدَقَ‏ سَلْمَا ‏ُن.'‏ ‏(رواه البخاري في الصوم)‏Narrated by Abu Juhaifa Wahb Ibn A’bdullah, he said: The Prophet made Salman Al-Farsi and Abu Darda brothers.[Once] Salman visited Abu Darda. He saw Umm Darda wearing unattractive cloths. He asked, 'What happened toyou?' She said, 'Your brother Abu Darda does not have any worldly desire.'Abu Darda came and prepared food for him and said to him: 'Eat, [I will not eat because] I am fasting.' He [Salman]said: 'I will not eat unless you eat [with me].' So he started eating. At night time, Abu Darda stood [for prayer] and[Salman] said to him, 'Sleep.' When some night was passed, Abu Darda [again] stood for prayer. He [Salman] saidto him, 'Sleep'. At the last of part of night, Salman said, 'Now stand up.' Both of them performed the prayercollected. Salman said to him, 'Surely your Lord has rights upon you. Surely your body has rights upon you andsurely your family has rights upon you. Give everyone having right his due rights.Then he came to the Prophet and described that to him. The Prophet said, 'Salman spoke the truth.' (Bukhari reportedit in [the chapter of] Fasting)Do you know?Islamic texts like the Quran & the Hadith are analyzed from different angles: (1) Meaning of individualwords. (2) Grammatical issues. (3) Issues related to rhetoric. In Arabic, it is very important to considerthe rhetorical aspect of a statement because many words and phrases are metaphorical and figurativemeaning. (4) Background information & the context for that statement. (5) The message described in thetext.ExplanationWordExplanationWordExplanationWordEaterSleep!He sleptA woman wearingunattractive clothsGive!He made brothersHe visitedأَعْطِ‏آخَىزَارَ‏مُتَبَذلَةً‏صَنَعَ‏كُلْ‏آكلً‏نَمْ‏نَامَ‏He madeEat!Quranic Arabic Program112Module AR03


Lesson 7B: Hadith CommentaryA – Explanation of Individual Wordsشرحُ‏ الْمُفرَدَاتِ‏ أ الكلمةمعناهاآخَى بينهماجَعَلَهُمَاكالأَخَوَيْ‏ ‏ِن.‏ الْمُضَارِعِ:‏ يُؤَاخِ‏ ي.‏ الْمَصدَرُ:‏ مُؤَاخَاةٌ.‏He made them ‘like brothers’. Its مضارع is ‏.يؤاخي Its مصدر is مؤاخاة [which means making brothers].تَبَذلَ‏لَبِس ثِيَا ‏َب البِذْلَةِ،‏ وهي لبا ‏ُس الْمِهْنَِة والعَمَ‏ ‏ِل.‏ والتبَذلُ‏ : تَرْكُ‏َالتزَي ‏ِن.‏He wore the uniform. It is the dress of professional and work. تبذل means leaving attractive dress.He worked on it. Its مصدر is صنع [making].‏.شؤون Plural: Condition and matter.صَنَع الشيَءالشأْنُ‏عَمِلَه.‏ والْمصدر:‏ صُنْعٌ.‏الْحال والأَمُْر.‏ جَمع:‏ شُؤُون.‏سلما ‏ُن صَدَقَ‏هذا إقراُر مِن النبِ‏ ‏ِي صلى االله عليه وسلم دَا ‏َل على صِح ‏ِة قوِل سلمان رضي اللّه عنه.‏ والإقرار من السِ‏ نَِة.‏ ولأنه صلى االله عليه وسلم لايَقَر أحدًا على باط ‏ٍل.‏This is approval of the Prophet that indicates the correctness of Salman’s words. His acceptance is Sunnah becauseHe did not used to approve anyone’s false acts.B – Grammatical Explanationsب إيضَاحَا ‏ٌت نَحوِيةٌ‏‏(يُوسُف 12:31).َمَا أنَا بِآكِ‏ ‏ٍل:‏ هذه ‏'ما الْحِ‏ جَازِيةُ'.‏ وهِي مِن أخَوَا ‏ِت 'لَيس.'‏ تَدخُلُ‏ على الْجُملَِة الاسْمِيةِ،‏ فَتَرفَ‏ ‏ُع اسْمَهَا وتَنْصِ‏‏ُب خَبْرَهَا،‏ نَحْ‏ ‏ُو:‏ ما هَذَا بَشَراً.‏‏(البقرة 2:74).(1)وقَدْ‏ يَقتَرِ‏ ‏ُن خَبَرُهَا بِالبَاءِ،‏ نَحْ‏ ‏ُو:‏ ومَا اللّهُ‏ بِغَافِ‏ ‏ٍل عَمّا تَعْمَلُون.‏(1) I am not going to eat: This is the ما of Hijaaz. It is from the group of ‏.ليس When it is entered on a NounishSentence, it gives رفع to its noun and نصب to its khabr. For example: 'He is not a man.' (Joseph 12:31). Here هَذَا is‏(بغافل)‏ For example: 'Allah is not ignorant ‏.ب Its khabr is also merged with ‏.نصب is Khabr which has a بَشَراً‏ while مبتدا‏.ب due to مجرور of what you do.' (Baqarah 2:74). Here it isExplanationWordExplanationWordExplanationWordSisters, belonging to thesame groupAcceptance, approvalExplanationشرحُ‏إقرارُ‏أخَوَاتِ‏It changes to رفع formIt changes to نصب formIt comes with, it meetsIt indicates, it is anargumentالْمُفرَدَاتِ‏ Single wordsلَبِسالبِذْلَةِ‏دَالَ‏صِحةِ‏لا يَقَرتَرفَعُ‏تَنْصِبُ‏يَقتَرِنُ‏CorrectnessHe does not acceptHe woreWork costumeَFor exampleالْمِهْنَةِ‏إيضَاحَاتٌ‏نَحْوُ‏Clarifications,explanationsProfessionGrammaticalالتزَينِ‏نَحوِيةٌ‏Wearing attractivedress / jewelry etc.Quranic Arabic Program113Module AR03


ب(‏ب(‏Lesson 7B: Hadith Commentaryتأكُ‏ ‏َل:‏ ‏'حتّى'‏ هنا بِمعنَى ‏'إِلى'.‏ و يُنصَ‏ ‏ُب الفعلُ‏ الْمضارعُ‏ بَعدَهَا بإِضمَاٍر ‏'أنْ'‏ و هَُو مَحْذُو ‏ٌف.‏فلما كان الليل...:‏ هنا ‏'كان'‏ تَامةٌ.‏ وتَكُونُ‏ تامةً‏ إذا كانَ‏ ‏ْت بِمعنَى وُجِ‏ دَ،‏ وَقَ‏ ‏َع'،‏ وحِ‏ ينَئِذٍ‏ يكوُن مَرفُوعُها فَاعِلاً.‏ إليك مثالَيْ‏ ‏ِن آخرَيْ‏ ‏ِن:‏ أ(‏ ( مَا شَاءَ‏ اللّهُ‏كَانَ،‏ وما لَم يَشَأْ‏ لَم يَكُ‏ ‏ْن.‏ ولَماكان الليلُ‏ مَا ‏َت الْمَرِي ‏ُض.‏إنّ‏ لِرَب ‏َك علي ‏َك حَقًا:‏ هنا ‏'حقا'‏ اسمُ‏ إ ‏ّن.‏ إذا كان اس ‏ُم ‏'إنّ'‏ نَكرَةً‏ وخَبَرُهَا شِ‏ بهُ‏ جُملٍَة وَجَ‏ ‏َب تَوَس ‏ُط خَبَرِهَا بَينَهَا وبَيْ‏ ‏َن اسْمُهَا،‏ نَحو:‏ ‏'إنّ‏ لَدَينَا أنكَالاً.'‏‏(الْمُزملُ‏ 73:12) وإذاكَا ‏َن الاس ‏ُم مَعرِفَةً‏ جَاَز تَوَس ‏ُط الْخَبَرِ،‏ نَحُو:‏ إنّ‏ إلَينَا إيَابَهُ‏ ‏ْم ثُم إ ‏ّن عَلَينا حِ‏ سَابَهُ‏ ‏ْم.‏كُلْ‏ فإِنّي صَائٌِم:‏ هَذِهِ‏ الفَاءُ‏ التعْلِيلِيةُ‏ فَمَعنَى ‏'فإِنّي'‏ ‏'لأِني'.‏ إِلَيكَ‏ أمثِلَةُ‏ أُخرَى لِلْفَاِء التعليليِة:‏ أ(‏ ( لا تَأكُلُوا بِالشمَاِل فَإِ‏ ن الشيطا ‏َن يَأكُلُ‏ بالشماِل.‏ إياكُم‏َب فإِنهُ‏ خُلُ‏ ‏ٌق ذَمِي ‏ٌم.‏والْحَسَدُ‏ فإِ‏ ن الْحَسَ‏ ‏َد يأكُلُ‏ الْحَسَنا ‏ِتكما تَأكلُ‏ الناُر الْحَطَ‏ ‏َب.‏ ‏(ج)‏ إِياكَ‏ والكَذِ‏(‏(الغاشية:‏ 88:25-26)فعل مضارع (2) Until you eat: Here 'until' means 'to'. The‏[.تاكل and حتى actually available between‏'حَدَثَ‏ ،((2) حتّىwill be given نصب due to hidden أنْ‏ which is omitted [but(3) When the night occurred …: Here the word كان is perfect. When it is perfect, it gives the meaning of 'itoccurred, it was found, it happened'. In that case, its فاعل will be ‏.مرفوع Two other examples are [presented] for you:(A) What Allah wills, it happens. What He does not will, does not happen. (B) When night occurred, the patientdied. (If is not in the meaning of ‘occurrence', then it is called كان ناقصة . See Lesson 5A of Level 2 for more details.)(4) Surely your Lord has rights upon you: Here, the word حقا is the noun of ‏.إن When the noun ‏(مبتدا)‏ of إنّ‏ is acommon noun and its خبر is like a sentence, it is essential to place the خبر between إنّ‏ and its noun. For example:'Surely there are heavy shackles available with us.' (Muzzammil 73:12). If the noun is a proper noun, it is allowed[but not mandatory] to place the خبر between [ إنّ‏ ]. For example: 'Surely they have a returning place with Usمبتدا وand then surely their accountability will be Our task.'(5) Eat, I am fasting: This ف is for describing the reason. So the meaning of فإني is 'because I am'. There are otherexamples of ف of reasoning: (A) Don’t eat with your left hand because surely, the Satan eats with the left hand. (B)Beware of jealousy because surely it eats the good deeds like the fire eats the wood. (C) Beware of falsehoodbecause surely it is a bad character.(3)(4)(5)ExplanationWordExplanationWordExplanationWordProper NounHe diedA word hidden butunderstoodإِضمَارٍ‏مَاتَ‏مَعرِفَةً‏Their place of returnCommon nounOmitted in words butpresent in meaningمَحْذُوفٌ‏نَكرَةً‏إيَابَهُمْ‏Related to ‘reason’مثال Examples, plural ofWood used for burningLike a sentenceIt becomes mandatoryPutting betweenكان تامة Complete,means 'be, happened'تَامةٌ‏وَقَعَ‏مَرفُوعُ‏شِ‏ بهُ‏ جُملٍَةوَجَبَ‏تَوَس ‏ُطالتعْلِيلِيةُ‏أمثِلَةُ‏الْحَطَبَ‏It happenedرفع The word havingDispraised, badHeavy shacklesA noun which does ataskفَاعِلاً‏أنكَالاً‏ذَمِيمٌ‏Quranic Arabic Program114Module AR03


Lesson 7B: Hadith CommentaryC – Rhetorical Sidesج مِ‏ ‏َن الْجَوَانِ‏ ‏ِب البَلاغِي‏ِةالكِنَايَةُ‏ فِي قوِل أم الدَردَاِء ‏'أخُوكَ‏أبُو الدرداِء لَي ‏َس لَهُ‏ حَاجَةٌ‏ فِي الدنْيَا.'‏ فَهِذِهِ‏ العِبَارَةُكنايةٌ‏ عَن انْصِرَافِِه عَ‏ ‏ِن الدنيَا،‏ وعَدِم اهْتِمَامِ‏ ‏ِه بِهَا.‏In the words of Umm Darda, there is a metonymy, 'Your brother Abu Darda has no need in this world.' Thisstatement is a metonymy to describe his turning away from and not taking care of the worldly matters.D – What can be derived from the Statement?د مَا يُستَفَا ‏ُد مِ‏ ‏َن الن صالإسلامُ‏ دي ‏ُن التوَس ‏ِط الدي ‏ُن الذ ي يَجمَ‏ ‏ُع بَيْ‏ ‏َن مَطَالِ‏ ‏ِب الدنيَا ومَطَالِ‏ ‏َب الدي ‏ِن.‏ فعَلَى الإنسا ‏ِن أن يَبْتَغِي فِيمَا آتَاهُ‏ اللّهُ‏ الداَر الآخرةَ،‏ وألا يَنْسَىنَصِيبَه من الدنيا ويُحْسِ‏ ‏ُن كَمَا أحسَ‏ ‏َن اللّهُ‏ إِليِه.‏ فَيَصُومُ‏ ويُفْطِرُ،‏ ويَقُومُ‏ اللي ‏َل يَنَامُ،‏ ويَتَزَو ‏ُج النساءَ،‏ فَيَجمَ‏ ‏ُع بِذل ‏َك بَيْ‏ ‏َن عِبَادَةِ‏ ا ‏ِالله تَعَالَى وبَيْ‏ ‏َن ما يَطلُبُهُ‏ الْجَسَ‏ ‏ُد وماتَبْتَغِيهِ‏ الرو ‏ُح.‏لا تَشَد ‏َد فِي الدينِ،‏ ولا رَهْبَانِيةَ‏ فِي الإسلامِ،‏ وعلى الْمسلِم أن يُدْرَِك هذهِ‏ الْحَقِيقَةُ‏ فلا ينْهِ‏ ‏ْك جَسَدَهُ‏ فِي العِبَادَةِ،‏ ولا يُسْرِ‏ ‏ْف فِي حِ‏ رْما ‏ِن نَفْسِ‏ ‏ِه من طَيبَا ‏ِتالدنيا الْمُبَاحَ‏ ‏ِة.‏والاعْتِدَالِ‏ ،(1) Islam is the religion of moderation and ease. It is the religion that combines the worldly and religious objectives.It is the responsibility of a person to seek what Allah will give him in the Hereafter but he should not forget his sharein this world. He should do good as Allah does good with him. He should fast and also not fast. He should stand forprayer at night but also sleep. He should marry with women. He should accumulate Allah’s worship and what thebody and the spirit demands.(2) There is no extremism in the religion. There is no monasticism in Islam. It is essential for the Muslim tounderstand this reality. He should not forbid his body’s [requirements] due to worship. He should not transgress byforbidding the lawful pure worldly things for himself.(1)(2)ExplanationWordExplanationWordExplanationWordBodyIt demandsSpirit, soulExtremism, strictnessModerationSidesالْجَوَانِبِ‏البَلاغِيةِ‏الكِنَايَةُ‏العِبَارَةُ‏الاعْتِدَالِ‏يَجمَعُ‏مَطَالِبِ‏يَنْسَىالْجَسَدُ‏تَبْتَغِيالروحُ‏تَشَددَ‏He gathersDemandsHe forgetsRhetoricMetonymyStatementHe transgressesانْصِرَافِ‏نَصِيبShare يُسْرِفTurning away,departureForbidding, deprivationاهْتِمَامِ‏يُحْسِ‏ نُ‏He does good حِ‏ رْمانِ‏Taking care ofAllowedيُستَفَادُ‏أحسَنَ‏He did good الْمُبَاحَةِ‏Its benefit is got, itsmeanings are derivedHe does not fast, he eats& drinksالنصA clear statement يُفْطِرُ‏Quranic Arabic Program115Module AR03


Lesson 7B: Hadith CommentaryAre you intervening in a limit from Allah’s Limits?أ تَشْفَ‏ ‏ُعفِي حَ‏ د مِن حُدُوِد االلهِ؟عن عائشةَ‏ رضي اللّه عنها أ ‏ّن قُرَيْشاً‏ أَهَمهم شأ ‏ُن الْمِرأةِ‏ الْمَخْزُومِي‏ِة التِي فقالوا:‏ ‏'مَن يُكَلم فيها رسوَل االله صلى االله عليه وسلم؟'.‏ فقالوا:‏ ‏'مَن يَجْتَرِ‏ ‏ُئب رسوِل اللّه صلى االله عليه وسلم؟'فَكلمَه أسامةُ،‏ فقال رسوُل االله صلى االله عليه وسلم:‏ ‏'أتَشْفَعُ‏ فِي حَ‏ د مِن حُدُود االله تعالى؟'‏ ثُم قَامَ،‏عليه إلا أُسامةُ‏ ابْ‏ ‏ُن زَيٍْد حِ‏ثُم قال:‏ ‏'إِنما أَهْلَ‏ ‏َك الذِين مِ‏ ‏ْن قَبْلِكم أَنهم كانوا إِذا سَرَ‏ ‏َق فيهم الشرِي ‏ُف تَرَكُوهُ،‏ وإِذا سَرَ‏ ‏َق فيهم الضعِي ‏ُف أقَامُوا عليه الْحَد‏،‏ وايْ‏ ‏ُم ا ‏ِالله لَْو أَ‏ ن فاطمةَ‏ بِنْ‏ ‏َتمُحَمدٍ‏ سَرَقَ‏ ‏ْت لَقَطَعْ‏ ‏ُت يَدَها.'‏ ‏(متفق عليه)‏سَرَقَتْ‏ ،فاخْتَطَبَ‏ ،Narrated by Ayesha that the most important matter for Quraish was the condition of the woman of Banu Makhzum[a noble family of Makkah] that committed theft. They said, 'Who will talk to Allah’s Prophet about her?' Then theysaid, 'Who can be courageous enough for that except Usama Ibn Zaid, the beloved of Allah’s Prophet?' Therefore,Usama talked to him. Allah’s Apostle said, 'Are you intervening in a limit from Allah’s limits?' Then he stood upand delivered a sermon and said, 'Surely those who were before you were ruined because when a noble person fromthem used to steal something, they used to leave him. And when a weak person from them used to steal, they use toimplement the punishment on him. By Allah! If Fatima, the daughter of Muhammad, steal something, definitely Iwill cut her hand [as well].' (Agreed upon)A – Explanation of Individual Wordsشرحُ‏ الْمُفرَدَاتِ‏ أ الكلمةمعناهاIt worried him and caused grief to him.أهَم الأمُرُ‏ فلاناً‏الْمَخْزوميّةأَقْلَقَه وأَحْزَنَهنِسْبَة إلى بَنِي مَخْزُوم.‏ واسمُ‏هذه اْل ‏ِمرأةِ‏ فاطمةُ‏ بِنْتُ‏ الأسْوَدِ‏ بْنِ‏ عَبْدِ‏ الأَسَ‏ ‏ِد.‏Al Makzumiyah: It is the relationship to Banu Makhzoom. The name of that woman was Fatima Bint Al Aswad IbnA’bdul Asad.جَرُؤَ‏ على الشيءِ‏أَقْدَمَ‏ عليه من غْيرِ‏ تَوَقفٍ‏ ، فَ ‏ُهَو جَرِيءٌ.‏ والْ‏ ‏َمص ‏َد ‏ُر:‏ جُرْأَةٌ،‏ وجَرَاءةٌ.‏He moves forward for it without any hesitation, so he is courageous. Its مصدر is جرأة ، جراءة [which means courage].ExplanationWordExplanationWordExplanationWordIt caused griefRelationshipHe delivered the sermonIt destroyedYou interveneتَشْفَعُ‏حَداخْتَطَبَ‏أَهْلَكَ‏أَحْزَنَ‏نِسْبَةPunishmentBeing courageousأَهَمهمالشرِيفُ‏Honorable جَرُؤَ‏Most concerned issuefor themHe stepped forwardالْمَخْزُومِيةِ‏وايْمُ‏ االلهِ‏By God أَقْدَمَ‏The woman belongingto Banu MakhzumTaking a pauseسَرَقَتْ‏قَطَعْتُ‏I cut تَوَقفٍ‏She theftBrave, courageousيَجْتَرِئُ‏أَقْلَقَ‏It worried جَرِيءٌ‏Who can get courageQuranic Arabic Program116Module AR03


Lesson 7B: Hadith Commentary،الكلمةاِجترَأَ‏ على الشيءمعناهاتَشَجع.‏ والْمراد هنا:‏ أنه لا يجترئ عليه أحَ‏ ‏ٌد لِمَهَابَتِِه صلى االله عليه وسلمعليه وسلم فهو يَجْسُُر على ذلك.‏ولكنأسامَة له إِدْلال ومَنْزِلَةٌ‏ عند رسوِل اللّه صلى االله،He became bold. Here it means: There was nobody getting courage due to solemnity of the Prophet. But Usama hadthe position and rank with Allah’s Prophet, so he dared to do that.Beloved, pluralالْحِ‏ بالْمَحْبوب.‏ ج أحْبَاب،‏ وحِ‏ با ‏ٌن.‏أحباب و حبانHere it means that he intervened.كَلمشَفَعَ‏ لِفُلان إِلى فلانٍ‏في كذاالمراد به هنا شَفَ‏ ‏َعوسُمي الشافِ‏ ‏ُع شافعاً‏ لأنه يَضُ‏ م طلَبه إلى طلب الْمَشْفُوِع له.‏ والْمصدر:‏ شَفَاعَةٌ‏ . تقول:‏َطَلَبَ‏ إليه أن يُعَاوِنَهُ‏ فيه.‏ فهو شَفِي ‏ٌع وشَافِ‏ ‏ٌعاِشْفَعْ‏ لي إلى الْمُدِيِر فِي سَفَرِي إلى مكةَ.‏He demanded cooperation in that manner. He is intervener. He is given this name because demands for the personfor whom he intervenes. Its مصدر is ‏.شفاعة For example, you say: Intervene for me to the manager during my travelto Makkah.الْحَدحَ‏ د الشيِء:‏ طَرَفُه.‏ وفي اصطلاح الشرْ‏ ‏ِع:‏ عُقُوبَةٌ‏ مُقَدرَةٌ‏ وَجَبَ‏ ‏ْت على الْجَانِي.‏ ج حُدًودٌ‏Limit of something i.e. its edge. In the terminology of Shariah, it is the determined punishment which is essential toحُدًودٌ‏ Plural: be given to the criminals.He delivered the sermon.اِخْتَطَبَ‏خَطَ‏ ‏َبExplanationWordExplanationWordExplanationWordManagerجمع Plural, abbreviation ofاِجترَأَ‏ Taking courageجالْمُدِي ‏ِرEdge, borderTerminologyHe intervenedHe got courageHere it is meantتَشَجعالْمراد هناشَفَعَ‏أن يُعَاوِنَ‏طَرَفُ‏To cooperate اصطلاحPunishmentDeterminedIntervenerSolemnityPutting argumentsمَهَابَةإِدْلالشَفِيعٌ‏شَافِعٌ‏عُقُوبَةٌ‏Intervener مُقَدرَةٌ‏CriminalThe person for whomsomeone is interveningالمَشْفُوعِ‏شَفَاعَةٌ‏اِشْفَعْ‏الْجَانِيInterventionIntervene!Rank, positionHe daresBelovedمَنْزِلَةٌ‏يَجْسُرُ‏الْمَحْبوبQuranic Arabic Program117Module AR03


Lesson 7B: Hadith Commentaryالشرَفُ‏الكلمةمعناهاالمَجْدُ‏ والحَسَبُ‏ وعُلُو المَنْزِلَِة.‏ والشرِيف:‏ صاحبُ‏ الشرَف.‏ ج شُرَفَاءُ‏ وأشْرَافٌ.‏Honor, noble descent and high rank. شريف is the person having honor. Plural:الضعِيفشرفاء و أشرافالمراد بالضعيف هنا الوَضِيع وهو ضِد الشرِيف.‏‏.شريف (weak) means the people considered inferior [in the society]. It is opposite to ضعيف HereHe implemented.He died. Its مصدر is.أقام الْحدهَلَكَ‏نَف ‏َذمَا ‏َت.‏ المصدر:‏ هَلاكٌ‏ ، وتَهْلُكَةٌ‏وأَهْلَكَهُ:‏ جَعَلَهُ‏ يَهْلِكُ‏ .him]. means he made him died [i.e. he killed أهلكه ruin). (death, هلاك و تهلكةاَيْمُ‏ اللهكلمةُ‏ قَسَ‏ ‏ٍم.‏هَمزَتُهَا هَمزَةُ‏ وَصلٍ‏ . يُقَالُ‏ : وَايْمُ‏ اللهِ،‏ لأفْعَلَن كذا.‏It is words for swearing. Its hamza is that of joining. It is said: By God, I’ll definitely do that.B – Grammatical Explanationsب إيضَاحَا ‏ٌت نَحوِيةٌ‏إِنما أَهْلَكَ‏ إِنما هي ‏'إِن‏'‏ دَ‏ ‏َخلَ‏ ‏ْت عَلَيها ‏'مَا ال ‏َكافةُ'‏ فكَفتْها عَ‏ ‏ِن العَ‏ ‏َم ‏ِل.‏ وتُِفيدُ‏ ‏'إِن‏َما التعْيِيْ‏ ‏َن،‏ وُهَو إِثباتُ‏ الْ‏ ‏ُح ‏َكمِ‏ لِلَمذُكوِر،‏ ونَفْيُهُ‏ عمّا عَ‏ ‏َداهُ،‏ نَحو:‏ ‏'إِنّماالصَ‏ ‏َدقَاتُ‏ للفُقَرَاِء.'‏ تَد ‏ُخلُ‏ إِنّما على الْ‏ ‏ُجملَِة الِفعلِي‏ِة أيضًا ‏َك ‏َما فِي الْ‏ ‏َحدِي ‏ِث،‏ وَك ‏َما فِي قَولِه تعالَى:‏ ‏'قُلْ‏ إِنّما يُوحَي إِلي أَنما إِلَُه ‏ُكم إِلَهٌ‏ وا ‏ِح ‏ٌد.'‏ لأا(‏نبياء‏(التوبة 9:62):(1)(21:108إنما which make it refraining from an action. The ما entered on the refraining إنّ‏ is the word إنما killed: (1) Surely itgives the meaning of specification. It affirms the described rule and negates whatever else [i.e. it gives meaning of‘only for’]. For example: 'Surely the charity is only for poor.' (Al Tauba 9:62) إنما is entered on a Verb-Sentence asmentioned in the Hadith and as mentioned in Allah’s words: 'Say! It is only revealed to me that your God is a SingleGod.' (Anbiya 21:108)RuleWrittenNegationExceptExplanationVerb Sentence: Thesentence starting from averb instead of noun. It isWordExplanationRuin, destructionWordHonorExplanationWordالْمَجْدُ‏الْحَسَبُ‏تَهْلُكَةٌ‏قَسَمٍ‏الْحُكَمِ‏الْمَذكُورِ‏نَفْيُSwearingThe silent 'hamzah' atstart of a wordما RefrainingNoble descentHighعُلُوالوَضِيعهَمزَةُ‏ وَصلٍ‏مَا الكَافةُ‏عَدَاهIt refrainsMean, inferiorOppositeضدكَفتْ‏الْجُملَةِ‏الفِعلِيةِ‏نَفذَ‏ ‏.الجملة الاسْمية opposite toIt is revealedSpecification,determination التعْيِيْنَ‏ He implementedهَلاكٌ‏إِثباتُ‏Confirmation يُوحَيRuin, destructionQuranic Arabic Program118Module AR03


و'لَ‏ب(‏ أ(‏ب(‏Lesson 7B: Hadith Commentaryإِنّما أهلك الذين من قبلكم أنّهم كانوا:‏ فَاعِلُ‏‏'أهْلَكَ‏ '، الْمَصدَرُ‏الْمُؤَولُ،‏ وتَقرِيرُهُ:‏ أهَلَكَ‏ الذي ‏َن مِن قَبلِكُم كَونُهُم يَترَكُوَن الشرِي ‏َف ويُقِيمُوَن الْحَ‏ د على(2)الضعيفِ‏ .لَو أ ‏ّن فَاطِمَةَ...‏ سَرِقَتْ‏ لَقَطَعْ‏ ‏ُت يَدَهَا:‏ تُسَمى حَرفَ‏ امتِنَاٍع لامتِنَاٍع امْتِنَاِع الْجَوَا ‏ِب لامتناِع الشرْ‏ ‏ِط.‏ فمعنَى قولِنَا:‏ ‏'لو اجتَهَدْ‏ ‏َت لَنَجَحْ‏ ‏َت.'‏ أنكَ‏ ماولِذَلِ‏ ‏َك لَم تَنْجَ‏ ‏ْح.‏ إِذَنْ:‏ ول'‏ تُفِيدُ‏ ثَلاثَةَ‏ أموٍر:‏ الشرطِيةُ.‏ وتَقْيِيدُ‏ الشرطيةُ‏ بِالزمَ‏ ‏ِن الْمَاضِي.‏ ‏(ج)‏ وامتنَاعُ‏ السبَ‏ ‏ِب.‏ تَلَي إِمّا جُملَةٌ‏ فِعلِيةٌ،‏نَحو:‏ أَتَيْتَنِي لأتَيْتُك.'‏ وإِما ‏'أَن‏'‏ وَصِلَتْها،‏ نَحو:‏ ول'‏ أَ‏ ‏ّن فاطمة بن ‏َت مُحمد سرقَ‏ ‏ْت لقطعْ‏ ‏ُت يَدَهَا.'‏ وجَوَابُ‏ الْمُثْبَتُ‏ اقْترَانُهُ‏ بِاللاِم أكثُر كما فِي الأمثِلَِةأُعْطِي واديًا مَلآ ‏َن من ذَهَ‏ ‏ٍب أَحَ‏ ب إِليه ثانياً...'‏ أما جوابُها الْمَنْفِ‏ ي فَعَدَمُ‏ اقتِرَانِها باللاِمَالسابِقَةِ.‏ وقد تَحذَ‏ ‏ُف كما فِي هذا الْحدي ‏ِث الشرِي ‏ِف:‏ ول'‏ أَ‏ ن اب ‏َن آدَمأكثرُ،‏ نَحو:‏ قوله تعالى:‏ ‏'ولَوْ‏ شَاءَ‏ اللهُ‏ ما فَعَلُوه.'‏ وإليك أمثِلَةُ‏ أُخرَى ‏ِل أ(‏ ( لو رأي ‏َت ذَا ‏َك الْمَنْظََر لأعْجَبَ‏ ‏َك.‏ لو لَم أمْرَ‏ ‏ْض فِي أثْنَاِءالاخْتِبَارِ‏ لَنَجَحْ‏ ‏ُت بِتَقدِيٍر مُمْتَاٍز.‏ ‏(ج)‏ لو عَرَفْ‏ ‏ُت أن ‏َك قَادِمٌ‏ مَا سَافَرْ‏ ‏ُت.‏' ول '(' ول '' ول .'' يأ(('‏(الأنعام:‏ 137)' ول'(3)اجتهدتَ‏ ،(2) Surely those who were before you were killed only because they were: The doer of أهلك is a hidden ‏.مصدر Itsexplanation is: Those who were before you, their practice that they used to leave honorable people and punishing theweak killed them.(3) If Fatima …. Has stole something I’ll definitely cut her hand: The word لو is named as 'the word of forbidding'because it forbids the effect if the condition is not real. 'If you had worked, you would have been successful.' In ourwords, the meaning is that since you have not worked, so you did not become successful. Then the word لو givesthree type of meaning: (A) Condition (B) Specifying the condition in the past tense. (C) Forbidding the reason. AVerb Sentence follows ‏.لو For example: 'If you have given me, I would give you.' أنّ‏ can also join it. For example: 'IfFatima Bint Muhammad had stolen, I would have cut here hand.'The result of لو is a positive sentence with a ل as mentioned in previous examples. It can also be omitted asmentioned in this venerable Hadith, 'If Ibn Adam is given a valley full of gold, he will desire for another…'If the result of لو is a negative sentence, a ل is not mentioned with it mostly. For example, in Allah’s words, 'If Allahhad willed, they would not have done that.' (Anaam 6:137) Other examples for you are: (A) If you had seen thatview, you would have been amazed. (B) If I had not been sick during exams, I would have been succeeded with adistinctive marks. (C) If I had known that you are traveling, I would not have traveled.ExplanationWordExplanationWordExplanationWordIt is givenTwo full ofGoldNegativeأُعْطِيَThenIt gives benefit, it can bederived from itInterpreted, hiddenExplanationBe, beingForbidding, restrictingالْمُؤَولُ‏تَقدِيرُ‏كَونُ‏امتِنَاعٍ‏إِذَنْ‏تُفِيدُ‏الزمَنِ‏السبَبِ‏مَلآنَ‏ذَهَبٍ‏الْمَنْفِيPeriodReasonExaminationI traveledEstimation, marksArrivingPart of a conditionalsentence: if …, then ….ConditionYou exert effortYou became successfulYou become successfulالشرْطِ‏اجتَهَدْتَ‏لَنَجَحْتَ‏تَنْجَحْ‏جَوَابُ‏الْمُثْبَتُ‏اقْترَانُ‏تَحذَفُ‏الاخْتِبَارِ‏سَافَرْتُ‏تَقدِيرٍ‏قَادِمٌ‏Positive, affirmativeJoining, meetingIt is deleted, it is omittedQuranic Arabic Program119Module AR03


أ'‏Lesson 7B: Hadith CommentaryC – Rhetorical Sidesج مِ‏ ‏َن الْجَوَانِ‏ ‏ِب البَلاغِي‏ِةفِي قَوِل النبِي صلى االله عليه وسلم:‏ تَشفَ‏ ‏ُع فِي حَ‏ د مِن حُدُوِد االلهِ؟'‏ استِفهَامٌ‏ إِنكَارِ‏ ي مَعنَاهُ‏ الاسْتِنْكَاُر وعَدَمُ‏ أي أ ن رَسوَل ا ‏ِالله صلى االله عليه وسلم يُنْكُِرعَلَى أسامةَ‏ هَذِهِ‏ الشفَاعَةَ،‏ أي لا يَصِ‏ ح لك يا أسامةُ‏ أ ‏ْن تَشفَ‏ ‏َع فِي حَ‏ د مِن حُدوِد ا ‏ِالله.‏النفْي أي لا أح ‏َد إلا أسامةُ‏ يَجترئ عليه فَيَشفَ‏ ‏ُع فيه.‏ُوكَذَلِكَ‏ فِي قَولِهِم:‏ ‏'مَن يَجتَرِ‏ ‏ُئ عليه إلا أُسامَةَ؟ ‏'استفهامٌ‏ إنْكَارِ‏ ي بِمَعنَىالقَبُولِ‏ ،In the words of the Prophet, 'Are you intervening in a limit from Allah’s limits?' This is a negative interrogationwhich means condemnation and disapproval. It means that Allah’s Apostle condemned Usama for this interventioni.e. It is not right for you, O Usama, that you intervene in a punishment from Allah’s limits.Similarly, their words, ''Who can be courageous enough for that except Usama?' This is also a negative interrogationwhich negates that nobody except Usama has courage to intervene in it.D – What can be derived from the Statement?د مَا يُستَفَادُ‏ مِ‏ ‏َن الن ص(1) حِ‏ رصُ‏ رسوِل ا ‏ِالله صلى االله عليه وسلم علَى تَأكي ‏ِد مَبْدَأِ‏ العَدْ‏ ‏ِل والْمُسَاوَاةِ‏ بَيْ‏ ‏َن النا ‏ِس.‏‏(‏‎2‎‏)كُل إِنسا ‏ٍن يَنَا ‏ُل جَزَاءَ‏ عَمَلِهِ،‏ خَيْرًا أو شَرا،‏ دُوَن النظَِر إلَى الأنْسَا ‏ِب والأحْساَ‏ ‏ِب.‏ا ‏ِالله تُقَامُ‏ على الْجَمِيعِ،‏ فَلا تَسْقُ‏ ‏ُط لِقَرَابَةٍ،‏ ولا تُخَف ‏ُف لِهَوًى.‏(1) Allah’s Prophet’s desire for emphasizing the principle of justice and equality among the people.(3) حُدُودُ‏(2) Every person should get the reward for his action, whether good or bad, without looking at his family anddescent.(3) Allah’s punishments will be implemented on all. They cannot be eliminated due to relationship, and they cannotbe reduced due to personal desire.Do you know?In Arabic, rhetoric is used to beautify the language.Metaphors and figurative meanings are widely used. Weshall discuss its concepts is more detail at Level 5.Face the Challenge!Identify three words / phrases in this lessonthat are used in figurative meanings insteadof their literal meanings.ExplanationWordExplanationWordExplanationWordIt is dropped, it is eliminatedRelationshipDesire, wishEmphasisAsking questions in anegative way tomotivate e.g. 'Will younot do this?'استِفهَامٌ‏إِنكَارِ‏ يحِ‏ رصُ‏تَأكيدِ‏تَسْقُطُ‏قَرَابَةٍ‏It is reducedPrincipleCondemnationالاسْتِنْكَارُ‏مَبْدَأِ‏تُخَففُ‏For personal desireEqualityHe condemnsيُنْكِرُ‏الْمُسَاوَاةِ‏الَهَوًىQuranic Arabic Program120Module AR03


Lesson 7B: Hadith CommentaryWhom Allah will provide a Shelter on the Day of Judgmentيُظِلهُ‏ ‏ُم مَنْ‏االلهُ‏ في ظِل‏ِه يَوْ‏ ‏َم القِيَامَِةالنبِي صلى االله عليه وسلم قال:‏ ‏'سَبْعَةٌ‏ يُظِلهُ‏ ‏ُم االله في ظِل‏ِه يوَم لا ظِ‏ ل إِلا ظِلهُ:‏ إِمامٌ‏ عادِ‏ ‏ٌل.‏ وشاب نَشَأَ‏ في عِبادة االلهّعن أبي هريرةَ‏ رضي االله عنه عنتعالى.‏ ورَجُلٌ‏ قَلْبُه مُعَل ‏ٌق بالْمَسَاجِ‏ دَ،‏ ورَجُلانِ‏ تَحَابا في االله اجْتَمَعَا عليه وتَفَرقَا عليه.‏ ورجلٌ‏ دَعَتْه اْمرأةٌ‏ ذا ‏ُت مَنْصِ‏ ‏ٍب وجَمَاٍل فقال إِني أَخاف االله.‏ورجلٌ‏ تصدق بصَدَقٍَة فأَخْفَاهَا حتى لا تَعْلَ‏ ‏َم شِ‏ مَالُه ما تُنْفِ‏ ‏ُق يَمِينُه،‏ ورجلٌ‏ ذكر االله خالياً،‏ فَفَاضَ‏ ‏ْت عَيْنَاهُ.‏ ‏(متفق عليه)‏(2)(1)(5)Narrated by Abu Hurairah that the Prophet said: 'Allah will provide His shelter to seven [type of] people. On thatDay, there will not be any shelter except His one: (1) A just ruler. (2) A young man who is grown up in Allah’sworship. (3) The man whose heart is hanging in the Mosques. (4) Two men who love with each other for the sake ofGod – they gather for it and separate for it. (5) A man whom a beautiful and high-ranked woman called [to commitadultery] but he said, 'I fear God'. (6) A man who give charity and keeps it secret. His left hand does not know whathis right hand has spend. (7) A man who remember Allah in loneliness and his eyes overflow [with tears]. (Agreedupon)(7)(4)،(3)(6)A – Explanation of Individual Wordsشرحُ‏ الْمُفرَدَاتِ‏ أ ‏.ظلال Pluralinto its shelter.الظِلالكلمةج ظِلا ‏ٌلمعناهاأَظَل فلانٌ‏ فلاناً:‏ جعله في ظِله.‏ واستَظَل بالشجرة:‏ دخل فِي ظِلهَا.‏X gave shelter to Y i.e. He put him under shelter. He seek the shelter of a tree i.e. he entered أظل فلان فلانا.في ظِلهإِضافةُ‏ الظل إِلى االله إِضافةُ‏ تشريفٍ‏ لِيَحْصُلَ‏ امتيازُ‏ هذا الظل على غيره كَما قِيلَ‏ لِلكَعبَةِ:‏ بيتُ‏ االلهِ‏ مع أن جَميعُ‏ الْمساجدَ‏مِلْكُه.‏ وقيل:‏ الْمُرادُ‏ ظل عَرْشِ‏ هِ،‏ وتَدُل عليه رِوَايَةُ‏ سَلمَانَ:‏ فِي ظِل عَرْشِ‏ هِ‏.'...'The objective of relating the shelter with Allah is giving honor to it so that this shelter becomes distinctive fromothers. As it is said about the Ka’aba: It is the House of Allah although all the mosques belong to Him. It is also saidthat here the shelter of His Throne is considered. The narration of Salman also indicates it, '….. In the shelter of HisThrone.'Here the Day of Resurrection is under discussion.يوم لا ظل إِلاّ‏ ظلهالْمراد به يوم القيامةExplanationWordExplanationWordExplanationWordAttachmentشابدَعَتْ‏She called إِضافةُ‏A young manHonorنَشَأَ‏أَخْفَاHe kept secret تشريفٍ‏He was grown upTo obtainتَحَابافَاضَتْ‏It flew over لِيَحْصُلَ‏Both of them love eachotherDistinctionتَفَرقَااستَظَلHe got shade of امتيازُ‏Both of them left eachotherQuranic Arabic Program121Module AR03


Lesson 7B: Hadith Commentaryالإمامالكلمةالْخليفَةُ،‏ وُيلْحَقُ‏ به كل مَن وُلِيَ‏ أمراً‏ من أمور المسلمين.‏ ج أَئِمةٌ‏معناهاأئمة The Caliph, it includes everyone who became responsible for the collective matters of the Muslims. Pluralوالعَادِلُ‏ :العَدْلالإنصَافُ‏ ، وهو إعطَاءُ‏ الْمَرءِ‏ ما لَه وأَخْذُ‏ ما عليه.‏الْمُتصِفُ‏ بِالعَدلِ‏Justice. It means giving a man what is his right and taking from him what is his liability. عادل is the person who hasthe attribute of justice.He grew up. مصدر isنَشَأَ‏ الصبِيشَب ونَمَا.‏ الْمصدر:‏ نُشُوءٌ‏ ونَشْأَةٌ‏مَن بَلَغَ‏ سِ‏ ن البلوغِ‏ وَلَما يَصِلُ‏ إلى سِ‏ ن الرُجُولَةِ‏ بَع ‏ُد.‏ ج شُبانٌ‏ ، وشَبَابٌ‏up) (growing نشوء و نشأةشَاب‏(والشبابُ‏ أيضًا مصدر شَبّ‏ الغلامُ‏ أي:‏أدرك طَوْرَ‏ الشبَابِ‏.(The person who reached at the adulthood age but not yet reached at the age of manhood. Plural‏.شباب is alsoشبان و شبابadulthood. means that he has reached to the manners of شب الغلامتَقُولُ‏ :مصدر . Itsعَلّق الشيء بالشيءنَاطَهُ.‏ والشيءُ‏ مُعَلقٌ.‏عَلّقْتُ‏ الثوبَ‏ بالْمِشْجَبِ‏.He hanged it. A thing can be hanged. You can say, 'I hanged the cloth on the hook.'يَتَحَاب .تَحَاب الرجُلانِ‏أحَب أحدُهما الآخر.‏ المضارع:‏وهو من باب تَفَاعُل،‏ وأصلُ‏ تَحَاب تَحَابَبَ‏‏.تحابب is تحاب Originally ‏.تفاعل It is from the Chapter of ‏.يتحاب is مضارع Each one of them loved the other. Its‏.اجتمع Each one of them went on his way. It is opposite toتفرّق الرجلانذَهَبَ‏ كُل مِنهُمَا فِي طريٍق.‏ وهو ضِد اجْتَمَعَ.‏It means that she called him for a vulgar act..دَعَتْهالمَنْصِبأي دعته إلى فعلِ‏ الفاحشة.‏الأصْلُ‏ والْحَسَ‏ ‏ُب.‏ يقال:‏ فلانٌ‏ ذُو مَنْصِب كريْمٍ.‏ ويُقال:‏ لِفُلان مَنْصِب:‏ أي عُلُو ورِفْعَةٌ‏مَنْصِب الوزَارةِ‏ أو القَضَاءِ‏ ونحوِهِمَاوهو ما يَتَوَلاه الْمَرْءُ‏ من عَمَلٍ‏ . يقال:‏ تَوَلى فلانOrigin and a noble descent. It is said, 'X is honorable and high-ranked.' It is also said, 'For X, there is a rank.' Itmeans his highness and loftiness [in the society]. When a person is given a rank, it is said: He is appointed on therank of ministry or judiciary or like that.ExplanationWordExplanationWordExplanationWordHookHighnessLoftinessRankHe grew upHe grew upAge of adulthoodManhoodشَبنَمَاالْمِشْجَبِ‏He is appointedGivingManThe person who has attributes ofوُلِيَإعطَاءُ‏الْمَرءِ‏الْمُتصِفُ‏سِ‏ ن البلوغِ‏الرُجُولَةِ‏عُلُورِفْعَةٌ‏مَنْصِبMinistryJudiciaryPhase, stageIt hangedChildالصبِيطَوْرَ‏نَاطَ‏الوزَارةِ‏القَضَاءِ‏Quranic Arabic Program122Module AR03


ايانَ‏Lesson 7B: Hadith CommentaryBeauty, it is opposite to ugliness.He gave him as a charity.الْجَمَالتَ‏الكلمة‏َص د ‏َق على فُلا ‏ٍنأَخْفَى الشيءَ‏الْحُسْن.‏ وضِ‏ دهُ‏ القُبْح.‏أعطَاهُ‏ الصدَقَةَ.‏‏َسترَه وكَتَمَه.‏ والْمصدُر:‏ إِخْفَاءٌ‏معناهاHe hid and concealed it. Its مصدر is إخفاء (hiding).الشمال‏ِميْ‏ ‏َن.‏ ج شَمَائِلُ.‏ وجَم ‏ُع اليَميْ‏ ‏َن أيْمَا ‏ٌن وفِي القرآن الكريِْم على لسا ‏ِن إِبلي ‏َس:‏ ثُم لآتِيَنهم مِنْ‏ بَيْنِ‏ أيْدِيهِم ومِ‏ ‏ْنمََقابِلُ‏ اليَ‏خَلْفِهم،‏ وعَنْ‏ أيْمانِهم،‏ وعن شَمَائِله ‏ْم‏(الأعراف 7:17)It is opposite to the ‘right’. Plural ‏.شمائل While the plural of يمين is ‏.أيمان In the Holy Quran, the words of Satan are:'Then I’ll definitely come front their front, their back, their right and their left.' (A’raaf 7:17)It increased so much that it flow. His eyes flowmeans that its tears came out.فَاضَ‏ الْماءُ‏كَثُرَ‏ ‏َحتّى سَا ‏َل.‏‏ْت فَا ‏َض‏َعينُهُ:‏ سَا ‏َل دَمْعَُهاB – Grammatical Explanationsب إيضَاحَا ‏ٌت نَحوِيةٌ‏يُظِل هم االلهُ‏ فِي ظِله يومَ‏ لا ظل إِلا ظله:‏ هِ‏ يوَم مُ‏ ‏َضا ‏ٌف إلى الْ‏ ‏ُجملَِة‏ْعلِي‏ٍة.‏حَ‏ ‏(مريم 19:15) هنا أضِي ‏ُف يَوٌم إلى ‏ُجملٍَة فِ‏‏َر:‏ ‏'وسلامٌ‏ عليه يومَ‏ وُلِدَ‏ ويومَ‏ يَموتُ‏ ويومَ‏ يُبْعَ‏ ‏ُث‏ِمي‏ِة ‏'لا ظل إلا ظله'.‏ وإليك مثالا آخِ‏الاسْ‏مضاف is يوم Allah will provide them in His Shelter when there will not be any shelter except His One: Here the wordto the Noun Sentence لا ظل إلا ظله . There is another example for you: 'Peace on him on the Day when he born, andthey day when he will die and the day when he will become alive again.' (Marry 19:15) There the word يوم is broughtas مضاف of a Verb Sentence.'.Rule of the DayThe word إنمَا is used to limit something within theparameters defined after it.The word لو is used to describe a hypothetical condition.Part of the sentence after it is called شرط (condition) whilethe other part is called جَوَابُ‏ شَرط (reply of the condition).Face the Challenge!مركب إضافي Name the two parts of a‏.مركب توصيفي and those of aExplanationWordExplanationWordExplanationWordمركب إضافي The noun inwhich is attached to otherIt is attachedI will definitely comeHe hidedسَترَ‏كَتَملآتِيَندَمْعُ‏مُضَافٌ‏دُمُوع Tears, plural أضِي ‏ُفHe kept secretQuranic Arabic Program123Module AR03


ب(‏لا'‏Lesson 7B: Hadith CommentaryC – Rhetorical Sidesج مِ‏ ‏َن الْجَوَانِ‏ ‏ِب البَلاغِي‏ِةقَولُه صلى االله عليه وسلم ‏'يوم لا ظل إلا ظله فيه قَصٌْر والقصر فِي اللغَِة الْحَبْ‏ ‏ُس تقول مثلا:‏ قَصَرَتِ‏ الْجَائِزَةُ‏ الْجَامِعَِة على الطلا ‏ِب الْمُتَفَوقِيْنَ،‏ بِمَعنَىخَصتهم بِها دون غيرهم.‏ والقَصر فِي البلاغة نوعان:‏ قَصْرُ‏ موصو ‏ٍف على صِفٍة قَصْرُ‏ صِفٍة على موصوف.‏أي ليس أح ‏ٌدمُتَفَو ‏َق في هذا الفصل إلا مُحم ‏ٌد ما سعي ‏ٌد إِلا مُدَر ‏ٌس.‏ أي لَيست له صِفَةٌ‏ أُخرَى غَيْ‏ ‏ُر التدرِي ‏ِس.‏ ومِثَالُ‏ الثانِي قولُ‏ ‏َك ومثال الأول قولك فأصبح التَفَو ‏ُق مَقصُوراً‏ على محمد.‏متفوقًا إلا مُحم ‏ٌد ،:الْمَوصُوفِ‏ ،(..'أ(‏ (وفِي قوِل الرسول صلى االله عليه وسلم ‏'لا ظل إلا ظله.'‏ نُلاحِ‏ ظُ‏ أنه مِن قصِر الصفَِة علىالْمَوجُودُ‏ فِي يوِم القيامِة على ظِ‏ ل ا ‏ِالله سبحانه وتعالى.‏وقولُه صلى االله عليه وسلم:‏ ‏'ورَجُلٌ‏ قلْبُه مُعَلقا بالْمَسَاجِ‏ ‏ِد'‏ فيهكِنَايَةٌ‏ عَن حُ‏ ب هذا الرجُ‏ ‏ِل لِلمَسَاجِ‏ ‏َد ومُلازَمَتِِه لَها.‏وأمّا قولُه صلى االله عليه وسلم ‏'حتّى لا تعل ‏َم شِ‏ مالُه ما تُنْفِ‏ ‏ُق يمينُه'‏ ففيه مُبَالَغَةٌ‏ فِي إِخفاِء الصدَقَِة وسِ‏ تْرِهَا.‏أي ليس هناك يومُ‏ القيامِة ظلٌ‏ إلا ظ ‏ِل االلهِ،‏ فقَصََر الظ ل (1) There is a limitation in his saying, 'The Day when there will not be any shelter except His shelter'. In thelanguage, limitation means, for example, 'The prize of university is only limited to the high-performer students.' Itmeans that [the prize] is specifically for them, not others. Limitation in the rhetoric has two types. (A) Limiting theattribute for a specific person. (B) Limiting the person for a specific attribute.The example of first is as you say, 'Saeed is nothing except a teacher.' It means that he has no other attribute exceptteaching. Example of other is as you say, 'There is no high-performer in this semester except Muhammad.' It meansthat there is no high-performer except Muhammad. So the 'High performance' is limited to Muhammad only.In the Prophet’s saying, 'There is no shelter except His shelter.' We see that it is limiting the attribute to the person. Itmeans that on the Day of Judgment, there will not be any shelter except that of Allah. So the shelter will onlyavailable with Allah, the High the Exalted.(2) His saying, 'the man whose heart is hanging to the mosques.' There is a metonymy about the love of that man forthe mosques and his attendance there.(3) His saying, 'Until his left hand does not know what his right hand has spent'. There is an exaggeration in hidingthe charity.حقيقة،‏ Insha Allah, you’ll study the 'Art of Eloquence' at Level 5. At that time, we’ll discuss in detail the concepts ofetc.مجاز،‏ إستفهامإنكاري،كناية،‏ مبالغة:::.(1)(2)(3)ExplanationWordExplanationWordExplanationWordWe noteقَصْرٌ‏التدرِيسِ‏Teaching, education نُلاحِ‏ ظُ‏Limiting something, apalaceMetonymy, metaphoricalmeaningالفصلClass, semester كِنَايَةٌ‏Limiting something,ImprisonmentالْحَبْسُAttendanceخَصتالتَفَوقُ‏مُلازَمَةSuperiority, highperformanceIt became specific toExaggerationالْمُتَفَوقِيْنَ‏مَقصُوراً‏Being limited to مُبَالَغَةٌ‏Superior, intelligent,high-performerQuranic Arabic Program124Module AR03


Lesson 7B: Hadith Commentaryوأما قوله صلى االله عليه وسلم ‏'فَفَاضَتْ‏ عَينَاهُ'‏ فَفِيهِ‏ مَجَاٌز عَقْلِ‏ ي إذْ‏ أُسْنَِد الفَي ‏ُض إلى العَيْنِ،‏ مع أ ن الدمُوعَ‏ هي التِي تَفِي ‏ُض وذلك من إسنَاِد الفع ‏ِل إلىمَكَانِهِ‏ لأ ‏ّن العي ‏َن مكا ‏ُن الدمُوعِ،‏ وإسنادُ‏ الفي ‏ِض إلى العيْ‏ ‏ِن مُبَالَغَةٌكأنهَا هي التِي فَاضَ‏ ‏ْت.‏(4) In his saying, 'So his both eyes overflow.' There is a logical metaphor in it. When flow is linked to the eyes,while tears flow, so it is linking the action to the place because eye is the place of tears. Linking flow with the eyesindicates an exaggeration that it flew.D – What can be derived from the Statement?:(4)د مَا يُستَفَادُ‏ مِ‏ ‏َن الن صفي هذا الْحديث حَ‏ ث لكل من يَلِي أمراً‏ من أُمُوِر الْمُسلِمِيْ‏ ‏َن أ ‏ْن يكوَن عَادِلاً‏ حتّى يُحظَى بِرَحْمَ‏ ‏ِة ا ‏ِالله وكَرَمِ‏ ‏ِه يَوَم القيامِةطَاعَةُ‏ الإنسَا ‏ِن ‏ِالله تعالى وَقْ‏ ‏َت الشبا ‏ِب أفضلُ‏ عند االله مِن طاعَتِِه وَقْ‏ ‏َت الكِبَرِ،‏ فَفِي الشبَا ‏ِب يَقْوَى الإنسا ‏ُن على العم ‏ِل والعِبَادَةِ.‏فضلُ‏ الْمَسَاجِ‏ ‏َد عن ‏َد ا ‏ِالله عظي ‏ٌم لأنّها بُيُوتَهُ‏ فِي وكذلك فضلُ‏ الْمُحِ‏ بيْ‏ ‏َن لَها،‏ الْمُكَثرِي ‏َن مِن مُلازَمَتِهَا والتَرَد‏ِد عليها.‏‏ِض مِن أغرَا ‏ِض الدنيَا.‏يَنبَغِي أن يكوَن حُ‏ ب الإنسا ‏ِن لأخيه الإنسا ‏ِن قَائِمًا على أسَا ‏ِس الدي ‏ِن أي الْحُ‏ ب فِي ا ‏ِالله ولي ‏َس لِغَرَ‏تَقْوى الل‏ِه وخَشْيَتُهُ‏ مِن أفضَ‏ ‏ِل ما يَتَحَص ‏ُن به الْمُؤمِ‏ ‏ُن مِن نَزَعا ‏ِت النف ‏ِس وهَوَاجِ‏ ‏ِس الشيطَا ‏ِن.‏. (1)(2)الأرضِ‏ ،(3)(1) In this Hadith, the person who is appointed on the collective matters of Muslims, is motivated to be just in orderto achieve Allah’s mercy and His grace on the Day of Judgment.(2) For a person, being obedient to Allah at the time of young age is superior to Allah than the old age. In young age,a person is more able to do good deeds and perform worship.(3) Mosques have a great place in Allah’s view because they are His houses on the earth. Similar is the rank of thosewho love them, attend them frequently and stay there more.(4) Love of a person for another person should be established on the religion i.e. love for Allah’s sake and not forany worldly objective.(5) Fear of Allah and His apprehension is the best way for a believer to fortify himself against the temptations ofmind and the obsessions of the Satan.(4)(5)ExplanationWordExplanationWordExplanationWordThose who do a lotHesitation, staying longHe becomes fortifiedTendencies, appetites, pluralنزع ofTearsUrgingHe is appointed as rulerHe is privilegedFigurative meaning,metaphorمَجَازٌ‏عَقْلِيأُسْنِدَ‏الفَيضُ‏الدمُوعَ‏حَثيَلِييُحظَىالْمُكَثرِينَ‏التَرَددِ‏يَتَحَصنُ‏نَزَعاتِ‏LogicalIt is linkedOverflowingهاجس Obsessions, plural ofالكِبَرِ‏Old age هَوَاجِ‏ سِ‏Quranic Arabic Program125Module AR03


Lesson 7B: Hadith Commentary:فضلُ‏ إخفَاِء الصدَقَِة خَاصَةً‏ إذاكانَ‏ ‏ْت صَدقَةُ‏ تَطَوعٍ،‏ لأنّها حِ‏ ينَئٍِذ تَكُوُن أبعَ‏ ‏ُد عَ‏ ‏ِن الريَاِء ودَلِيلاً‏ على صِد ‏ِق الْمُتَقَر ‏ِب بِها إلى اللّه تعالى.‏مِن صِفَا ‏ِت الْمُؤمِ‏ ‏ِن الصادِ‏ ‏ِق أن يَخشَ‏ ‏َع قَلبَهُ‏ وتَفِي ‏ُض دُموعُهُ‏ عِن ‏َد ذِكِر االله مِصدَاقًا لِقَولِِه تعالى ‏'إنّما الْمُؤمنوَن الذين إذا ذُكَِر اللهُ‏ وَجِ‏ لَ‏ ‏ْت قلوبُهم.'‏ وقوله تعالىوإذا تُتْلَى عليهم آيا ‏ُت الرحْمَ‏ ‏ِن خَروا سُجدا وَبُكِيا.‏والنفَاقِ‏ ،(6) Charity should be kept secret especially if it is from personal inspiration because it is away from ostentation andhypocrisy. And it is the evidence for the true spirit of the person who is seeking Allah’s pleasure by it.(7) From the attributes of a true believer is that at the time of remembering Allah, his heart apprehends and his tearsflow, as mentioned in His words, 'Surely the believers are those when Allah is mentioned, their hearts becomescared.' And in His words, 'When the verses of Rahman are read in front of them, they fall prostrating and weap.'(6)(7)Do you know?In إضافي ‏,مركب either thecan مضاف إليه or the مضافbe a sentence instead of aword.Worth ReadingIslamic Threat – Myth or Reality. An introduction to the book ofJohn L. Esposito. A detailed analysis about the world Islamicmovements by an American professor who studies Islam andMuslim Movements in an unbiased manner. The writing is in Urdu.http://www.mubashirnazir.org/ER/L0012-00-Islamic Threat.htmWorth ReadingWealth is a great blessing of God butit also creates some problems. Readmore:http://www.mubashirnazir.org/PD/English/PE02-0008-Wealth.htmRule of the DayIf the word لَنْ‏ is added before a مضارع ‏,فعل itmakes its meaning negative with emphasis. Forexamplemeans 'he understands / will يَفهَمُ‏understand' while لَنْ‏ يَفْهَمْ‏ means 'He willdefinitely not understand.'ExplanationWordExplanationWordExplanationWordThey fall downProstrationWeepingReason, argumentOne who is near toConfirmationدَلِيلاً‏الْمُتَقَربِ‏مِصدَاقخَرواسجدابُكِياDoing something frompersonal inspirationFar, awayOstentationتَطَوعٍ‏أبعَدُ‏الريَاءِ‏He became scaredHypocrisy, doublestandardsالنفَاقِ‏وَجِ‏ لَتْ‏Quranic Arabic Program126Module AR03


Lesson 8A: Special Forms of Past TenseThe ResultCompare the result. Each line carried four marks. If your score is below 80%, repeat the test.EnglishThat is because of they used to reject Allah’sverses.Whoever used to intend the reward for thisworld, so the reward of here and hereafter is withAllah.And he vowed for what our ancestors used toworship.We leveled to ground what Pharaoh and his nationused to construct and what they used to raise.So whoever is expecting meeting his Lord, heshould perform good deeds.He used to instruct his family about the prayerand the mandatory charity.Whoever used to think.Both of them used to eat food.And if, they used to believe in Allah and Hisprophet.Satan made attractive for them what they used topractice.The punishment will approach them becausethey used to be disobey.We delivered him from the town whose(inhabitants) used to perform heinous acts.And he prevented her what she used to worshipother than Allah.عربِيذَلِكَ‏ بِأَنهُمْ‏ كَانُوا يَكْفُرُو ‏َنبِآيَاتِ‏ الل‏ِهمَنْ‏ كَانَ‏ يُرِي ‏ُدالدنْيَا وَالآخِ‏ رَِةثَوَابَ‏ الدنْيَا فَعِنْدَ‏ اللهِ‏ ثَوَا ‏ُبآبَاؤُنَا مَاكَانَ‏ يَعْبُ‏ ‏ُد وَنَذَ‏ ‏َردَمرْنَا مَاكَانَ‏ يَصْنَ‏ ‏ُع فِرْعَوْنُ‏ وَقَوْمُهُ‏ وَمَاكَانُوايَعْرِشُونَ‏فَمَنْ‏ كَانَ‏ يَرْجُواكَانَ‏ يَأْمُرُ‏مَنْ‏ كَانَ‏ يَظُ‏ نكَانَا يَأْكُلانِ‏لِقَاءَ‏ رَبهِ‏ فَلْيَعْمَلْ‏ عَمَلاً‏ صَالِحاً‏أَهْلَهُ‏ بِالصلاةِ‏ وَالزكَاِةالطعَامَاوَلَوْ‏ كَانُوا يُؤْمِنُو ‏َنبِاللهِ‏ وَالنبِ‏ يوَزَينَ‏ لَهُمْ‏ الشيْطَانُ‏ مَاكَانُوا يَعْمَلُو ‏َنيَمَسهُمْ‏الْعَذَابُ‏ بِمَاكَانُوا يَفْسُقُو ‏َننَجيْنَاهُ‏ مِنْ‏ الْقَرْيَةِ‏ التِيكَانَتْ‏ تَعْمَ‏ ‏ُلوَصَدهَامَاكَانَتْ‏ تَعْبُ‏ ‏ُدمِنْ‏ دُونِ‏ الل‏ِهالْخَبَائِ‏ ‏َثWorth Reading! How to overcome obstacles on your way to success? Read more:http://www.mubashirnazir.org/PD/English/PE03-0010-Block.htmQuranic Arabic Program127Module AR03


Lesson 8A: Special Forms of Past TenseEnglishIf you are believing in Allah and the last day.This is from the secret news We have revealed itto you that you did not use to know.You did not use to expec that the Book would berevealed to you.You did not use to recite a book before.So taste the eternal punishment for what youhave practiced.This is the hell about that you used to bepromised.You used to come to us from the right hand.We did not used to practice evil.Surely we used to joke and play.They said, 'O our Lord! These are our partnerswhom we used to call instead of You.'Both of them used to eat.They used to kill.She used to observe.You used to beat / describe.Both of you used to drink.عربِيإِنْ‏ كُن يُؤْمِ‏ ن بِاللهِ‏ وَالْيَوْمِ‏ الآخِ‏ ‏ِرتِلْكَ‏ مِنْ‏ أَنْبَاءِ‏ الْغَيْبِ‏ نُوحِ‏ يهَا إِلَيْكَ‏ مَا كُن ‏َتتَعْلَمُهَامَاكُنتَ‏ تَرْجُوا أَنْ‏ يُلْقَى إِلَيْكَ‏ الْكِتَا ‏ُبوَمَاكُنْتَ‏ تَتْلُو مِنْ‏ قَبْلِهِ‏ مِنْ‏ كِتَا ‏ٍبوَذُوقُوا عَذَابَ‏ الْخُلْدِ‏ بِمَاكُنْتُمْ‏ تَعْمَلُو ‏َنهَذِهِ‏ جَهَنمُ‏ التِيكُنتُمْ‏ تُوعَدُو ‏َنكُنتُمْ‏ تَأْتُونَنَا عَنْ‏ الْيَمِي ‏ِنمَاكُنا نَعْمَ‏ ‏ُل مِنْ‏ سُوٍءإِنمَاكُنا نَخُوضُ‏ وَنَلْعَ‏ ‏ُبقَالُوا رَبنَا هَؤُلاء شُرَكَاؤُنَا الذِينَ‏ كُنا نَدْعُو مِ‏ ‏ْندُونِكَ‏كَانَا أكَلاكَانُوا قَتَلُواكانَت شَهِدَتْ‏كُنتَ‏ ضَربتَ‏كُنتُمَا شَرِبتُمَاFace the Challenge!If you want to mention that something happened in near past, how will you express. What willyou do to express something happened in distant past?Quranic Arabic Program128Module AR03


Lesson 8A: Special Forms of Past TenseWe ate a long time ago.EnglishBoth of them may have eaten.They may have killed.She may have observed.You may have beaten / described.Both of you may have drunk.We may have eaten.If Allah wished, we had not adopted thepolytheism.Both of them did not eat.They did not kill.She did not observe.You did not describe / beat.Both of you did not drink.We did not eat.كُنا أكلنَايَكُونانِ‏ أكَلايكُونُونَ‏ قَتَلُواتَكُونُ‏ شَهِدَتْ‏تَكُونُ‏ ضَربتَ‏تَكُونانِ‏ شَرِبتُمَانَكونُ‏ أكلنَالَوْ‏ شَاءَ‏ اللهُ‏ مَا أَشْرَكْنَاما أكَلاما قَتَلُواما شَهِدَتْ‏ما ضَربتَ‏ما شَرِبتُمَاما أكلنَاعربِيFace the Challenge!Take any five verbs of past tense. Apply therules mentioned in this lesson for eightchanges to their meaning.Worth ReadingHow creativity can be improved? Think outsidethe box. Read more:http://www.mubashirnazir.org/PD/English/PE03-0013-Pineye.htmQuranic Arabic Program129Module AR03


Lesson 8A: Special Forms of Past TenseEnglishIf they had left at their back weak children, theywill be fearful about them.If We wished, We would punish them for theirsins.O Lord! If You wished, You had killed thembefore.If they had come out with you, they had notadded except madness (discouragement).They said, 'If Allah had guided us, we would haveguided you.Why not four witnesses on it came.He has recognized his prayer.So they have come with unjust and false attitude.So whoever disobey Allah and His prophet, so hehas deviated on a clearly deviated path.We have known what was made obligatory onthem about their spouses.He has achieved a great success.The disbeliever will say, 'Ah! I wish to be dust.'Ah! We wish that we would be returned and thenwe will not deny the signs of our Lord and we willbe among the believers.She said, 'Ah! I wish I would had died before itand I was totally forgotten.عربِيلَوْ‏ تَرَكُوا مِنْ‏ خَلْفِهِمْ‏ ذُريةً‏ ضِعَافاً‏ خَافُوا عَلَيْهِ‏ ‏ْملَوْ‏ نَشَاءُ‏ أَصَبْنَاهُمْ‏ بِذُنُوبِهِ‏ ‏ْمرَب لَوْ‏ شِ‏ ئْ‏ ‏َت أَهْلَكْتَهُمْ‏ مِنْ‏ قَبْلُ‏لَوْ‏ خَرَجُوا فِيكُمْ‏ مَا زَادُوكُ‏ ‏ْم إِلا خَبَالاً‏قَالُوا لَوْ‏ هَدَانَا اللهُ‏ لََهدَيْنَاكُ‏ ‏ْملَوْلا جَاءُوا عَلَيْهِ‏ بِأَرْبَعَةِ‏ شُهَدَاءَ‏قَدْ‏ عَلِمَ‏ صَلاتَهُ‏فَقَدْ‏ جَاءُوا ظُلْماً‏ وَزُوراً‏وَمَنْ‏ يَعْصِ‏ اللهَ‏ وَرَسُولَهُ‏ فَقَدْ‏ ضَ‏ ل ضَلالاً‏ مُبِيناً‏قَدْ‏ عَلِمْنَا مَا فَرَضْنَا عَلَيْهِمْ‏ فِي أَزْوَاجِ‏ هِ‏ ‏ْمقَدْ‏ فَازَ‏ فَوْزاً‏ عَظِيماً‏يَقُولُ‏ الْكَافِرُ‏ يَا لَيْتَنِيكُنتُ‏ تُرَابًايَا لَيْتَنَا نُرَد وَلا نُكَذبَ‏ بِآيَاتِ‏ رَبنَا وَنَكُو ‏َن مِ‏ ‏ْنالْمُؤْمِنِينَ‏قَالَتْ‏ يَا لَيْتَنِي مِت قَبْلَ‏ هَذَا وَكُن ‏ُت نَسْياً‏ مَنْسِ‏ يّاً‏فعل ماضي it makes its converts it into ‏,فعل مضارع is added before a لَما Rule of the Day! If the wordwith negative meaning and adds the sense of ‘not yet’. For examplemeans 'he understands / will يَفهَمُ‏understand' while لَمّا يَفْهَمْ‏ means 'He has not yet understood.'Quranic Arabic Program130Module AR03


Lesson 8B: Two Mothers of BelieversThe Result: Calculate your score. Each paragraph carries 10 mark. If your score is less than 80%, repeatthe exercise. The translation is provided for each paragraph. Text in parenthesis [ ] is the information notdescribe in the original Arabic text but its sense is understood.أيمُ‏ العرب أم سَلَمَةَ‏ رضي االله عنها The Widow of Arabia – Umm Salmahأم سَلَمَةَ،‏ وما أدْرا ‏َك ما أم سَلَمَةَ؟ أما أبوها فَسَي‏ٌد من سادا ‏ِت مَخْزوِم الْمَرْمُوقِيْنَ،‏ وجَوادٌ‏ من أجْوَاِد العَرَ‏ ‏ِب الْمَعْدودين؛ حتى إنه كان يُقال له ‏'زادُ‏ الراكِ‏ ‏ِب'؛ لأ نالركْبانَ‏ كَان ‏ْت لا تتَزَودُ‏ إذا قَصَدَ‏ ‏ْت منازِلَه أو سارَ‏ ‏ْت فِي صُحْبَتِِه.‏ وأما زوجُها فعب ‏ُد ا ‏ِالله ب ‏ُن عب ‏ِد الأسَ‏ ‏ِد أحَ‏ ‏ُد العَشَرةِ‏ السابِقِيْ‏ ‏َن إلى الإسلامِ،‏ إ ‏ْذ لم يَسلَ‏ ‏ْم قَبْلَه إلا أبوبكرٍ‏ الصدي ‏ُق ونَفٌَر قليل لا يَبْلُ‏ ‏ُغ أصاب ‏َع اليدين عدداً.‏وأما اسْمُها فَهِنْدُ؛ لكِنها كُنيَ‏ ‏ْت بِأم سَلَمَةَ،‏ ثُم غَلَبَ‏ ‏ْت عليها الكُنْيَةُ.‏ أسلَمَتْ‏ أم سَلَمَةَ‏ مع زَوْجها فكان ‏ْت هي الأخْرَى من السابِقَا ‏ِت إلى الإسلاِم أيضاً.‏ وما إ ‏ْن شَا ‏َعنَبَأ إسلاِم أم سلمةَ‏ وزوجِ‏ ها حتى هاجَ‏ ‏ْت قري ‏ُش وجَعل ‏ْت تَصُ‏ ب عليهما من نَكَالِهَا ما يُزَلْزُِل الص م فلم يَضعُفا ولم يَهِنا ولم يَتَرددا.‏ ولَما اشتَ‏ دعليهما الأذَى وأَذِ‏ ‏َن الرسوُل صلوات االله عليه لأصحابه بالْهِجرَةِ‏ إلى الْحبشِةكانا فِي طَلِيعَِة الْمُهاجِ‏ رِي ‏َن.‏الصلابَ‏ ،ومَاجَتْ‏ ،Umm Salamah! What do you know about Umm Salamah? Her father was a chief from the distinguished chiefs ofMakzum family. He was one of the few most generous people of Arabia. He was called 'The Provider of Travelers'because whenever the travelers used to come to his home and enjoy his company, there used to find provisions fortraveling. Her husband was A’bdullah Ibn A’bd Al-Asad, one of the first ten persons who converted to Islam at earlystage, at the time when only Abu Bakr Al-Siddique and a small group had accepted Islam and the number ofbelievers was not more than count of fingers of both hands.Her name was Hind but her Kunniyyah was Umm Salamah, then her Kunniyyah dominated [over her name and shebecame famous with her Kunniyyah]. Umm Salamah converted to Islam with her husband and was also one of theearly converts to Islam. When the news of conversion of Umm Salamah and her husband spread, Quraish ran acampaign [against both of them] and agitated. They poured down hard punishment to them to give a lesson to others.[The punishment was so hard that it was able to shake hard rocks. Both of them did not show weakness, they did notfear and did not hesitate [about Islam]. When the troubles were made intensified for both of them and the Prophetallowed his companions to migrate towards Abyssinia, these two were in the first group of the Migrators.ExplanationWordExplanationWordExplanationWordThey agitatedThey pouredThey moved toWidowأيمُ‏أدْراكَ‏سارَتْ‏صُحْبَةمَاجَتْ‏تَصُب CompanyYou knowHard punishment togive lesson to othersIt was shakenHard rockThose who led inconverting to Islamساداتِ‏ سيد Chiefs, plural ofالْمَرْمُوقِيْنَ‏السابِقِيْ‏ ‏َننَفَرٌ‏كُنيَ‏ ‏ْتنَكَالِ‏Group يُزَلْزِلُ‏‏.كنيت She was given theName wrt father or sonDistinguishedGenerous, plural ofجوادأجْوَادِ‏الصم الصلابَ‏They did not fearIt dominatedCounted, numbered, afewالْمَعْدودينغَلَبَتْ‏لَم يَهِناThey did not hesitateIt spreadProvisionsزادُ‏شَاعَ‏لَم يَتَردداThe front of an armyor caravanThey ran a campaignHe providedتتَزَودُ‏هاجَتْ‏طَلِيعَةِ‏Quranic Arabic Program131Module AR03


Lesson 8B: Two Mothers of Believersمَضَتْ‏ أم سلمةَ‏ وزوجُها إلى دياِر الغُرْبَِة وخلفَ‏ ‏ْت ورءاها في مكةَ‏ بيتَها الباذِخَ،‏ وعزها الشامِخَ،‏ ونَسَبَها العريقَ،‏ مُحْتَسِ‏ بَةً‏ ذلك كله عن ‏َد االلهِ،‏ مُسْتَقِلةً‏ له فِي جَنْ‏ ‏ِبمَرْضاتِه.‏ وعلى الرغِْم مِما لَقيَتْه أم سَلَمَةَ‏ وصحبُها مِ‏ ‏ْن حِ‏ مايَِة النجاشِ‏ ي نَض‏َر االلهُ‏ في الجنِة وَجْهَه،‏ فقد كان الشوْ‏ ‏ُق إلى مكةَ‏ مهب ‏ِط الوحْي،‏ والْحَنِيْ‏ ‏ُن إلى رسوِل ا ‏ِاللهمَصْدر الُهدَى يَفْري كَبِدَها وكَب ‏َد زوجها فَرْياً.‏ ثم تَتَابَع ‏ِت الأخباُر على المهاجرين إلى أر ‏ِض الحَبَشَ‏ ‏ِة بأ ن المسلمين في مكةَ‏ قد كَثَُر عَدَدُهم،‏ وأ ن إسلاَم حَمْزَة ب ‏ِنعبدِ‏ وعمَر ب ‏ِن الخطا ‏ِب قد شَ‏ د من أزْرهم،‏ وكَ‏ ف شيْئاً‏ من أذَى قريش عنهم،‏ فَعَزََم فريق منهم عَلى العَودَةِ‏ إلى مَكةَ،‏ يَحْدوهم الشوقُ،‏ ويدعوهمالحنينُ..‏ فكانت أم سلمةَ‏ وزوجُها في طليعِة العائدين.‏ لكِنْ‏ سَرْعا ‏َن ما اكْتَشَ‏ ‏َف العائدون أ ن ما نُمِي إليهم من أخباٍر كان مُبالغاً‏ فيه،‏ وأ ن الوَثْبَةَ‏ التي وَثَبَهاالمسلمون بَعْ‏ ‏َد إسلاِم حمزةَ‏ وعمرَ،‏ قد قوبِلَ‏ ‏ْت مِ‏ ‏ْن قريش بِهَجْمَ‏ ‏ٍة أكبََر.‏ فَافْتَن المُشْرِكوَن في تعْذي ‏ِب المسلمين وتَرْويعهم،‏ وأذاقوهُم مِ‏ ‏ْن بَأسِ‏ هم ما لا عَهْ‏ ‏َد لَهم بِِهمِنْ‏ قَبلُ.‏َالمطلبِ‏ ،Umm Salamah remained with her husband in an alien country and left her elegant home, high respect and firmlyestablishedfamily at Makkah behind her. She did so only for the sake of Allah. She was permanently seeking Hispleasure.Despite of the fact that Umm Salamah and her companions were living in the protection of Najashi, may Allahflourish his face at the Paradise, but her inclination was to towards Makkah – the place of coming down ofrevelation. She had a desire to live with Allah’s Apostle, the source of guidance, towards whom the heart of her andher husband inclined. Then news reach to the Migrators at the land of Abyssinia that the number of Muslims atMakkah increased. Conversion of Hamzah Ibn A’bdul Muttallib and U’mar Ibn Al-Khattab [the two powerfulperson of Makkah] increased their power and now they are protected from the torture of Quraish. A group of themdecided to return to Makkah. Their wish [to live with the Prophet] was inciting them and [the pleasure to live withhim] was calling them. Umm Salamah and her husband were in the first group of those returning [to Makkah].But soon the Returning People realized that the news reported to them were exaggerated. The jump of Muslims afterthe conversion of Hamzah and U’mar was followed by a great attack from Quraish. The pagans are persecuting theMuslims and terrorizing them. They are tasting the hardship that they have never faced before.Explanation Word Explanation Word Explanation WordPeople returning to theirhomeSoonIt was reportedExaggerationJumpThey facedAttackThey persecutedTortureTerrorizingThey tastedSupport, protectionAlienالغُرْبَةِ‏خلفَتْ‏حِ‏ مايَةِ‏النجاشِ‏ يالعائدينسَرْعانَ‏نُمِيَNajashi, the king ofAbyssiniaHe made it shineDesireShe leftالباذِخَ‏ Luxurious, elegantالشامِخَ‏نَضرَ‏الْحَنِيْنُ‏مُبالغاً‏He inclinedHighالعريقَ‏ Firmly establishedمُحْتَسِ‏ بَةً‏يَفْريكَبِدَ‏الوَثْبَةَ‏قوبِلَتْ‏هَجْمَةٍ‏◌َ افْتَنHeartWonderfulIt followedIt became strongOnly for sake of AllahPermanentمُسْتَقِلةً‏جَنْبِ‏فَرْياً‏Side تَتَابَعتِ‏Pleasureمَرْضاةالرغْمِ‏شَدأزْرهمتعْذيبِ‏Their strength تَرْويعDespite the fact thatلَقِيَتْ‏يَحْدوIt incites أذاقوهُمShe metQuranic Arabic Program132Module AR03


يبنِ‏ونُ‏يفِ‏لا'‏Lesson 8B: Two Mothers of Believersعند ذلك أذِ‏ ‏َن الرسوُل صلوا ‏ُت ا ‏ِالله عليه لأصحابِِه بالِهجْرَةِ‏ إلى المدينةِ،‏ فَعَزَمَ‏ ‏ْت أم سلمةَ‏ وزوجُها على أن يكونا أو ‏َل المهاجرين فِراراً‏ بدينهما وتَخَلصاً‏ من أذَىقريش.‏ لكِن هِجْرَةَ‏ أم سَلَمَةَ‏ وزوجِ‏ ها لَم تكن سَهْلَةً‏ مُيَسرَةً‏ كما خُيل لَهما،‏ وإنما كانت شَاقةً‏ مُرةً‏ خَلفَ‏ ‏ْت وراءَها مأساةً‏ تَهوَ‏ ‏ُن دونَها ك ل مَأساةٍ.‏ فَلْنَتْركِ‏ الكلاَم لأمسلمةَ‏ لِتَرْوِ‏ ‏َي لنا قِصةَ‏ مأساتَها فشعورُها بِها أش د وأعْمَقُ،‏ وتَصْويرُها لَها أدَ‏ ق وأبلَ‏ ‏ُغ.‏ قالت أم سلمةَ:‏لَ‎ما عَزََم أبو سلَمَةَ‏ على الْ‏ ‏ُخُروِج إلى المدينِة أعَ‏ د لي بَعِيْراً،‏ ثُ‎م حَمَلَنِي عليه،‏ وجع ‏َل طِفْلَنا سَلَمَةَ‏ حِ‏ جْري،‏ ومضَى يقودُ‏ بِنا البعيَر وهو لا يَلْوي على شيء.‏ وقبلَ‏أن نَفْصِ‏ ‏َل عَ‏ ‏ْن مَكةَ‏ رآنا رِجا ‏ٌل مِ‏ ‏ْن قَوْمي ‏َمخُزوٍم فَتَصَدوْا لنا،‏ وقالوا لأبى سَلَمَةَ:‏ نإ'‏ كن ‏َت قد غَلبْتَنا على نَفسِ‏ ك،‏ فما با ‏ُل امْرَأتِ‏ ‏َك هذه؟ وِهي بِنْتُنا،‏ فعلاَمنَتْرُكُكَ‏ تأخُذُها مِنا وتسيُر بِها في البلادِ؟'‏مثُ‏ وَثَبوا عليه،‏ وانْتَزَعُ‏ يونِ‏ منه انْتِزاعاً.‏ وما إن رآهم قومُ‏ ‏َزوجِ‏ ي بَ عَبْ‏ ‏ِد الأسَ‏ ‏ِد يأخذونَنِي أنا وطِفْلي،‏ حَتى غَضِبوا أشَ‏ د وقالوا:‏ وا ‏ِالله لا تتْرُ‏ ‏ُك الوَلََد عِنْ‏ ‏َدصاحِ‏ بَتِكم بعد أن انْتزعتُمُوها من صاحِ‏ بِنا انْتِزاعاً.‏ فهو ابْنُنا ونَحن أولى به.‏ م'ثُ‏ طَفِقُوا يتجاذَبون طِفْلي سلمةَ‏ بيْنَهم عَلَى مَشْهَ‏ ‏ٍد منى حتى خَلَعوا يَدَهُ‏ وأخَذوه.‏الغَضَبِ‏ ،At that time, the Prophet allowed his companions to migrate towards Madina. Umm Salamah and her husband werethe initial Migrators escaping due to their religion and getting rid of Quraish’s torture. But the migration of UmmSalamah and her husband was not so easy as they thought. It was hard, bitter and followed by a tragedy that washorrible than all tragedies. We leave it to Umm Salamah to describe the story of her tragedy… Her feelings are hardand deep and the picture drawn by her is deep and well-described. Umm Salamah said:When Abu Salamah decided to travel to Madina, he prepared a camel for me and mounted me on it. He placed ourchild Salamah was in my lap. He started leading the camel and was not waiting for anything. Before we depart fromMakkah, we saw men from my family Banu Makhzum who stopped us. They said to Abu Salamah: 'You havedominated us about yourself, but what is the matter for this woman? She is our daughter. Why should we leave youthat you take her from us and travel with her to other cities.Then they jumped on him and pulled me out harshly. Then they saw the family of my husband – Banu A’bdul Asad– to take my baby from me. They became too much angry and said [to my family]: 'No, by God! We will not leavethe baby with your daughter after you are snatching her from our fellow. He is our son and we deserve him more.'Then they pulled my child Salamah between them in front of me, they caught his hand and took him.....ExplanationWordExplanationWordExplanationWordWhat is the matter ofReported in a better wayEscapeفِراراً‏أبلَغُ‏ما بالُ‏WhyThey jumpedCamelMy lapBoth of them got ridofتَخَلصاً‏سَهْلَةً‏ مُيَسرَةً‏بَعِيْراً‏حِ‏ جْريعلامَ‏وَثَبواEasy and achievableThey pulled out meThey startedHe ledHe does not waitخُيل They had impressionشَاقةً‏ مُرةً‏يقودُ‏لا يَلْويانْتَزَعُونِيطَفِقُواHard and bitterThey pulledIn front ofWe departThey stoppedTragedyمأساةً‏تَهوَنُ‏نَفْصِلَ‏تَصَدوْايتجاذَبونمَشْهَدٍ‏It was horribleThe took ofأدَقغَلبْتَناYou dominated us خَلَعواMore fine, deepQuranic Arabic Program133Module AR03


Lesson 8B: Two Mothers of Believersوفِي لَحَظَا ‏ٍت وَجَدْ‏ ‏ُت نَفْسِ‏ ي مُمَزقَةَ‏ الشمْل وحيدةً‏ فريدةً:‏ فزوجي اتجه إلى المدينِة فِراراً‏ بدينه ونَفْسِ‏ ه...‏ وولدي اخْتَطَفَه بنو عب ‏ِد الأسَ‏ ‏ِد من بي ‏ِن يَدَ‏ ي مُحَطماً‏مَهيضاً...‏ أما أنا فقد اسْتَوْلَى علي قَوْمي بنو مَخزوم،‏ وجعلوني عِنْدَهم...‏ ففُرقَ‏ بَيْني وبي ‏َن زَوْجي وَبَيْ‏ ‏َن ابنِي في ساعٍة.‏ ومُنذ ذلك اليوِم جَعَلْ‏ ‏ُت أخرُ‏ ‏ُج كُ‏ ل غَداةٍ‏ إلى‏ُس فِي الْمكا ‏ِن الذي شَهِ‏ ‏َد مأساتي،‏ وأستعي ‏ُد صورةَ‏ اللحظا ‏ِت التي حِ‏ ي ‏َل فيها بينِي وبي ‏َن ولدي وزَوْجِ‏ ي،‏ وأظَ‏ ل أبكي حتى يُخيّ‏ ‏َم عل ي اللي ‏َلفأجْلِ‏على ذلك سنةً‏ أو قريباً‏ مِ‏ ‏ْن سنٍة إلى أ ‏ْن مَ‎ر بي رَجُل من بني عَم ي،‏ فَرَ‏ ق لِحالي ورَحِ‏ مَنِي وقال لِبنِي قومي:‏ ‏'ألاّ‏ تُطْلِقون هذه الْمسكينةَ!!'‏ فَرقْتُم بينَها وبي ‏َنزَوْجِ‏ ها وبي ‏َن ولدِها.‏ وما زا ‏َل بِهم يَسْتَلي ‏ُن قلوبَهم ويَسْتَدِ‏ ر عَطْفَهم حتى قالوا لي:‏ اِلْحَقِي بزوجِ‏ ك إن شِ‏ ئْ‏ ‏ِت.‏ولكِنْ‏ كي ‏َف لي أن ألْحَ‏ ‏َق بِزَوجي في المدينِة وأترُ‏ ‏َك ولدي وفِلْذَةَ‏ كَبِدي في مكةَ‏ عنْ‏ ‏َد بنِي عب ‏ِد الأسدِ؟!‏ كيف يمك ‏ُن أن تَهْدَأ لي لوعَة أو تَرْقأ لعيني عَبْرَةٌ،‏ وأنا فِيدارِ‏ الِهجْرَةِ‏ وولدي الصغيُر في مكةَ‏ لا أعرِف عنه شيئاً؟!!!‏ ورَأى بع ‏ُض النا ‏ِس ما أعالِ‏ ‏ُج مِ‏ ‏ْن أحْزاني وأشْجاني فرقت قلوبُهم لِحالي،‏ وكلموا بنِي عب ‏ِد الأسَ‏ ‏ِد فيشَأني واسْتَعْطفوهم عل ى فَرَدوا لي وَلَدي سَلَمَةَ.‏الأبطَحِ‏ ، .وبقيتُ‏In a few moments, my personality was torn which was united and unique. My husband moved towards Madinaescaping [to protect] himself and his religion. Banu A’bdul Asad snatched my child from my hands [leaving me]broken and scattered. My family, Banu Makhzum seized me and I was kept with them. In an hour, they separatedme from my husband and son. From that day, I used to come out every morning to the valley and sit and the placewhere the tragedy occurred. I used to recall the picture of those moments which hindered between me, my child andmy husband. I used to weep until the night used to encamp on me.I remaining in that state for a year or about a year. One day, a man from the family of my uncle passed. He becamedisturbed due to my condition and became merciful to me and said to the people of my family: 'Would you notrelease this poor lady? You have separated her from her husband and child. He tried to soften their hearts and invoketheir sympathies. They said to me: 'Join you husband if you want.' But How could I join my husband and Madinaand leave my child – the part of my heart – at Makkah with Banu A’bdul Asad? How was it possible to calm downthe pain and stop tears from my eyes while I am at the place of Migration and my little child is at Makkah and Idon’t know anything about him!!! Some people wanted to treat my grieves and anxieties that disturbed their hearts.They talk to Banu A’bdul Asad about my matter and invoked their sympathies so they returned my child Salamah.ExplanationWordExplanationWordExplanationWordJoin!I recalledMomentsلَحَظَاتٍ‏أستعيدُ‏اِلْحقيPiecePainThat is hinderedI weepRagged, tornUnityمُمَزقَةَ‏الشمْلحِ‏ يلَ‏أبكيفِلْذَةَ‏لوعَةThey calm downThey stopIt encampIt toreUniqueThey snatchedفريدةً‏اخْتَطَفَ‏يُخيّمَ‏فَرَقتَهْدَأتَرْقأTearsYou releaseBrokenمُحَطماً‏تُطْلِقونعَبْرَةٌ‏They treated / helpedحُزنٌ‏ My grieves, plural ofMy anxieties, plural ofشَجَنٌ‏Poor womanIt becomes softIt evokesShatteredThey seizedEarly morningمَهيضاً‏اسْتَوْلَىغَداةٍ‏المسكينةَ‏يَسْتَلينُ‏يَسْتَدِرأعالِجُ‏أحْزانيأشْجانيThey became sympatheticالأبطَحِ‏عَطْفَ‏Sympathy اسْتَعْطفواOpen valleyQuranic Arabic Program134Module AR03


لا'‏Lesson 8B: Two Mothers of Believersوما إن بَلَغْ‏ ‏ُت حتى لقي ‏ُت عُثْما ‏َن ب ‏َن طلحة‎2َ‎ فقال:‏ ‏'إلى أين يا بِنْ‏ ‏َت زاِد الراكِبِ‏ ؟'‏ فقُلتُ:‏ ‏'أريدُ‏ زَوْجي فِي المدينِة.'‏ قال:‏ ‏'أوَما مَعَ‏ ‏ِك أح ‏ٌد ؟'‏ قلت:‏وااللهِ‏ إلا االلهَ‏ ثُم بُنَ‏ ي هذا.'‏ قال:‏ ‏'وااللهِ‏ لا أترُكُ‏ ‏ِك أبداً‏ حتى تَبْلُغي المدينةَ.'‏ ثم أخَ‏ ‏َذ بِخطام بَعِيْرِي وانْطَلَ‏ ‏َق يَهْوي بي...‏ فوااللهِ‏ ما صَحِ‏ بْ‏ ‏ُت رجلاً‏ من العَرَ‏ ‏ِب قَ‏ ط أكْرَممِنْه ولا أشْرَ‏ ‏َف.‏ كان إذا بَلَغ منْزِلاً‏ من المنازِِل يُني ‏ُخ بعيري،‏ ثُم يَسْتَأخُر عني،‏ حتى إذا نَزَلْ‏ ‏ُت عن ظهْرِه واسْتَوَيْ‏ ‏ُت على الأر ‏ِض دَنَا إليه وحَ‏ ط عَنْه رَحْلَه،‏ واقْتَادَه إلىشَجَرَةٍ‏ وقيده فيها...‏ ثم يَتَنَحى عَنى إلى شَجَرَةٍ‏ أخْرَى فيَضْطَج ‏ُع فِي ظلها.‏ فإذا حا ‏َن الر وا ‏ُح قاَم إلى بعيري فأعَده،‏ وقدمه إلي‏،‏ ثم يَسْتَأخِ‏ ‏ُر عَنى ويقول:‏ ارِكَبِي،‏فإذا رَكِبْتُ،‏ واسْتَوَيْ‏ ‏ُت على البعيرِ،‏ أتى فأخ ‏َذ بِخِ‏ طامِه و قادَه.‏ وما زال يصْنَ‏ ‏ُع بي مث ‏َل ذلك ك ل يوم حتى بَلَغْنا المدينةَ،‏ فلما نَظََر إلى قريٍة بقُبَاء لبَنِي عمرو بنعوِف قال:‏ زوجُك في هذه القريةِ،‏ فادْخُليها على بَرَكِة االلهِ،‏ ثم انصَرَف راجعاً‏ إلى مكةَ.‏1‏'التنعيم'‏I have not yet reached at Tan’eem when I met U’thman Ibn Talhah. He said: 'Where are you going, O daughter ofthe Provider of Travelers?' I said: 'I intend to go to my husband at Madina.' He said: 'Is there anyone with you?' Isaid: 'No, by God! Nobody except Allah and then my this son.' He said: 'By God! I will not leave you ever until youreach at Madina.' Then he took the reign of my camel and started running for travel with me…. By Allah! I havenever been accompanied by an Arabian man more respected and more generous than him. When we used to reach ata resting place, he used to make my camel knee down. Then he used to go away from me. When I used to comedown from its back and become stable on the land, he used to come to it [the camel], remove its saddle and take it toa tree and tied it with it.Then He used to withdraw from me and go to another tree to sleep under its shade. At the time of departure, he usedto stand near my camel and prepare it. Then he used to advance to me [to inform] and then move away after saying:'Ride or it.' When I had ridden and become stable on the camel, he used to catch its reigns and drive it. He keptdoing so every day until we rached at Madina. When he saw at the Quba town of Banu A’mr Ibn A’uf, he said:'Your husband is in this town. Enter it with Allah’s blessings.' Then he returned back to Makkah.‏ُب بي ‏ِت االله فِي الْجاهلية،‏ أسلَ‏ ‏َم مع خال ‏ِد ب ‏ِن الولي ‏ِد وشَهِ‏ ‏َدالتنعيم:‏ مكانٌ‏ على ثلاثَِة أميَاٍل من مكة.‏ عثمان بن طلحة:‏ كان حَاجِ‏فَتحُ‏ مَكةَ‏ فَدَفَ‏ ‏َع إليه الرسوُل عليه السلام مِفتَا ‏ُح الكَعبَةَ‏ وكان يَومُ‏ رَافَ‏ ‏َق أم سَلمَةَ‏ مُشرِكًا.‏(1) Tan’eem: A place at distance of three miles from Makkah. (2) U’thman Ibn Talhah: He was the doorkeeper ofAllah’s home during Pre-Islamic period. He converted to Islam with Khalid Ibn Al-Waleed and participated in theconquest of Makkah. The Prophet returned him the key of Ka’aba. The day he accompanied Umm Salamah, he wasa polytheist.(2)(1)ExplanationWordExplanationWordExplanationWordHe tiedHe withdrewHe fall asleepIt cameDepartureHe led, he droveHe returnedI was not accompanied byNeverHe makes a camel knee downHe moves awayI became stableHe approachedHe put downSaddle on the back of a camelHe pulledMiles, plural ofمِيلٌ‏DoorkeeperHe accompaniedHe returnedMy sonYou reachReigns of a camelHe ranHe traveledأميَالٍ‏حَاجِ‏ بُ‏رَافَقَ‏دَفَعَ‏بُنَيتَبْلُغيخِ‏ طَامٌ‏انْطَلَقَ‏يَهْويصَحِ‏ بْ‏ ‏ُتقَطيُنيخُ‏يَسْتَأخرُ‏اسْتَوَيْتُ‏دَنَاحَطرَحْلَ‏اقْتَادَ‏قَيدَ‏يَتَنَحىيَضْطَجعُ‏حانَ‏الرواحُ‏قادَ‏انصَرَفQuranic Arabic Program135Module AR03


Lesson 8B: Two Mothers of Believersاجتَمَع الشمْلُ‏ الشتي ‏ُت بع ‏َد طوِل وقر ‏ْت عَيْ‏ ‏ُن أم سلمةَ‏ بِزَوْجِ‏ ها،‏ وسَعِ‏ ‏َد أبو سلمةَ‏ بصاحِ‏ بَتِِه وولَدِه...‏ ثم طَفِقَ‏ ‏ِت الأحدا ‏ُث تَمْضى سِ‏ راعاً‏ كَلَمْح البَصِر.‏ فهذهبَدْرٌ‏ يَشْهَدُها أبو سلمةَ‏ ويعودُ‏ منها مَ‏ ‏َع المسلمين،‏ وقد انْتَصروا نَصراً‏ مُؤزَراً.‏ وهذه أُحد،‏ يُخُوْ‏ ‏ُض غِمَارَها بَعْ‏ ‏َد بَدْرٍ،‏ ويُبلي فيها أحس ‏َن البلاِء وأكْرَمَه،‏ لكنه يخر ‏ُجمنها وقد جُرِ‏ ‏َح جُرْحاً‏ بليغاً،‏ فما زال يعالِجُه حتى بدا له أنّه قد انْدَمَلَ،‏ لكِ‏ ن الْجُر ‏َح كان قد رُ‎م عَلى فساٍد فما لَبِ‏ ‏َث أن انْتَكَأ وألْزََم أبا سَلَمَةَ‏ الفِرا ‏َش.‏ وفيما كان أبوسلمة يُعالَج من جُرْحِ‏ ه قال لزوجه:‏‏'يا أم سَلَمَةَ،‏ سَمِع ‏ُت رسوَل االله صلى االله عليه وسلم يقول:‏ لا يصي ‏ُب أحداً‏ مصيبة،‏ فَيَسْتَرْج ‏ُع عِنْ‏ ‏َد ذلك ويقول:‏ اللهُم عندَ‏ ‏َك احْتَسَبْ‏ ‏ُت مُصِيبَتِي هذه.‏ اللهُماخْلُفنِي خَيْراً‏ مِنها إلا أعطاهُ‏ االله عز وج ل ظَل أبو سلمةَ‏ على فِرا ‏ِش مَرَضِ‏ ‏ِه أياماً.‏ وفي ذا ‏ِت صباح جاءَه رسوُل اللِّه صلى االله عليه وسلم ليَعودَه،‏ فلم يَكَ‏ ‏ْدينتهي من زيارتِه ويَجَاوُِز با ‏َب داره،‏ حتى فَار ‏َق أبو سلمةَ‏ الْحياةَ.‏ فأغْمَضَ‏ النبِ‏ ي عليه الصلاةُ‏ والسلامُ‏ بِيَديه الشَرِيفَتَيْ‏ ‏ِن عَيْنِي صاحبه.‏ ورَفَعَ‏ طَرْفَه إلى السماِء وقال:‏The scattered [family] met after a long separation and the eyes of Umm Salamah comforted by her husband. AbuSalamah became successful by his wife and child. Then the events started passing quickly like twinkling of eyes.This was Badr, Abu Salamah participated in it and returned with the Muslims who triumphed with a great victory.This was Ohad, he entered into its hardship after Badr. He proved himself brave and became honorable. But he waswounded with a deep wound. He kept treating it until it healed. But the wound was internally spoiled. It opened andAbu Salamah became bound to the bed. During the treatment of his wound, Abu Salamah said to his wife:'O Umm Salamah! I have heard Allah’s Apostle saying: When a trouble comes to anyone and he says: 'We are forAllah and we have to return to Him and O Allah! I have put my this trouble in front of You. O Allah! Bring goodafter me.' Allah gives that to him. Abu Salamah remained on the bed for a few days during his sickness. On amorning, Allah’s Apostle came to him to see him. He did not used to prevent himself from visiting him. He crossedthe door of his house. At that time, Abu Salamah left his life. The Prophet closed the eyes of his companion with hisvenerable hands, raised his hands towards the heaven and said:'....افْتِراقٍ‏ ،ExplanationWordExplanationWordExplanationWordHe says: 'We are for Allah& we’ve to return to HimI have countedBring after it to meBedPowerfulالشتيتُ‏ Scattered, separatedافْتِراقٍ‏قرتْ‏سَعِدَ‏مُؤزَراً‏يُخُوْضُ‏غِمَارَ‏يَسْتَرْجعُ‏احْتَسَبْتُ‏اخْلُفنِيفِراشِ‏He moved intoHardship, distressHe proved himselfbraveيُبلي أحسن البلاءSeparationIt comfortedHe becamesuccessfulSo that he visit duringillnessHe becamewoundedIt startedطَفِقَتِ‏جُرِحَ‏ليَعودَ‏He did not remainHardEventsالأحداثُ‏بليغاً‏لم يَكَدْ‏He passedHe leftIt healedIt passesتَمْضىسِ‏ راعاً‏انْدَمَلَ‏يَجَاوِزُ‏فارقَ‏Internally it wasspoiledQuickly رُم عَلى فسادٍ‏He closedلَمْح البَصرِ‏انْتَكَأIt opened أغْمَضَ‏Twinkling of eyesHe was boundانْتَصرواألْزَمَ‏They obtainedvictoryQuranic Arabic Program136Module AR03


Lesson 8B: Two Mothers of Believers‏'اللهُم اغْفِْر لأبي سَلَمَةَ،‏ وارْفَ‏ ‏ْع دَرَجَتَه في الْمقربيْن.‏ واخلُفْه فِي عَقِبهِ‏ فِي الغابرين.‏ واغْفِرْ‏ لنا وله يا ر ب العالَمين.‏ وافسَحْ‏ له في قَبْرِه،‏ ونو ‏ْر له فيه.'‏ أما أم سلمةَ‏‏ْب نفسَها أ ‏ْن تقوَل:‏ ‏'اللهُم‏ُب مصيبتِي هذه...'‏ لكِنها لَم تَطِ‏فَتَذكرَتْ‏ ما رَواهُ‏ لَها أبو سَلَمَةَ‏ عَ‏ ‏ْن رسوِل االلهِ‏ صلى االله عليه وسلم فقالت:‏ ‏'اللهُم عِنْدَ‏ ‏َك أحْتَسِ‏اخْلُفنِي فيها خيراً‏ منها؟'‏ لأنها كانت تَتَسَاءَلُ،‏ ومن عَساهُ‏ أن يكوَن خيراً‏ من أبي سَلَمَة؟!‏ لكنها ما لَبِثَ‏ ‏ْت أن أتَم ‏ِت الدعاءَ....‏ حَزِنَ‏ الْمسلموَن لِمصا ‏ِب أم سلمةَ؟لم يَحْزنوا لِمُصا ‏ِب أحَ‏ ‏ٍد من قَبْلُ،‏ وأطلقوا عليها اسم ‏'أيّم العرب'‏ إذْ‏ لم يَكُ‏ ‏ْن لَها في المدينِة أح ‏ٌد من ذويها غيَر صِبيٍَة صغاٍركَزَغ ‏ِب القَطَا.‏شَعَرَ‏ المهاجرون والأنْصَاُر معاً‏ بِحَ‏ ق أم سلمةَ‏ عليهم،‏ فما كادَ‏ ‏ْت تَنْتَهي من حِ‏ دَادِها على أبى سلمةَ‏ حتى تقدم منها أبو بكر الصدي ‏ُق يَخطُبُها لِنَفْسِ‏ ‏ِه فأبَ‏ ‏ْت أنتَسْتَجيبَ‏ لِطَلَبِه..‏ ثم تقدم منها عمُر ب ‏ُن الْخط اب فردتهكما ردت صاحِ‏ بَه...‏ ثم تَقَدم منها رسوُل ا ‏ِالله صلى االله عليه وسلم فقالت له:‏ ‏'يا رسوَل ا ‏ِالله!‏ إن فِ‏ ي خِ‏ لالاً‏ثلاثاً:‏ فأنا امرأةٌ‏ شديدةُ‏ الغَيْرَة فأخا ‏ُف أن تَرَى مِنى شَيئاً‏ يُغْضِبُ‏ ‏َك فَيُعَذبنِي االله به.‏ وأنا امرأة قد دَخَلْ‏ ‏ُت في الس ن.‏ وأنا امرَأة ذا ‏ُت عِيال.'‏ فقال عليه الصلاةوالسلام:‏ ‏'أما ما ذَكَرْ‏ ‏ِت من غَيْرَت ‏ِك فإني أدعو اللّهَ‏ عَ‎ز وجَ‏ ل أن يُذْهِبَها عنك.‏ وأما ما ذَكَرْ‏ ‏ِت من الس ن فقد أصابنِي مثلُ‏ الذي أصابَك.‏ وأما ما ذَكَرْ‏ ‏ِت منفإنما عيالُ‏ ‏ِك عيالي.'‏العيالِ‏ ،'O Allah! Forgive Abu Salamah and raise his rank in [Your] closed people. Make his back as good as those whopassed away. Forgive us and him, O the Lord of all worlds, and widen his grave for him and enlighten it for him.'When the words of Allah’s Apostle were mentioned to Umm Salamah, she said:'O Allah, I put my this trouble in front of You.' She did not use to make herself pleasant and used to say: 'O Allah!Will you give me better than him after him?' She used to ask that because who can be better than Abu Salamah. Butshe remained calling [Allah]. Muslims became so grieved due to the tragedies of Umm Salamah that they were nevergrieved by tragedies of anyone before. They gave her the name of 'The Widow of Arabia' because they did not findin the people of Madina anyone [to marry her] except young boys even not having hair of beard.The Migrators and the Ansaar thought that Umm Salamah had a right on them. They wanted to finish the mourningof Abu Salamah. Abu Bakr Al-Siddique moved forward and proposed her for himself but she refused to accept hisoffer. Then U’mar Ibn Al-Khattab came forward but she refused him like she refused his companion. Then Allah’sApostle came forward. She said: 'O Allah’s Prophet! There are three problems with me: I am a woman having hardjealousy about my husband. I fear that you may see anything in me which makes you angry and Allah may punishme for that; I am woman of old-age; and I am a woman having kids.' He replied: 'You have mentioned yourjealousy, I pray Allah to remove it from you. You have mentioned the age, I have also reached at the similar age likeyou. You have mentioned your children, so your children are mine.'ExplanationWordExplanationWordExplanationWordShe respondsذو Its inhabitants, plural ofHis backعَقِبهِ‏ذويهاتَسْتَجي ‏َبHe moved forwardYoung boysالغابرين Passed, goneصِبيَةٍ‏تقدمIn meProblems, pluralخَلَلٌ‏Not having hair of beardWiden!افسَحْ‏نورْ‏زَغبِ‏القَطَافِي‏،‏ فِي يخِ‏ لالاً‏Enlighten!Solicitude, jealousyabout the spouseHe becomes angryHe punishes meHairMourningHe proposedShe did not make herselfpleasantلَم تَطِبْ‏تتساءلمصابِ‏شَعَرَ‏حِ‏ دَادِ‏الغَيْرَةيُغْضِبُ‏◌َ يُعَذبنِييَخطُبShe askمصيبة Troubles, plural ofFamily, childrenأبَتْ‏She refused عِيالQuranic Arabic Program137Module AR03


Lesson 8B: Two Mothers of Believersثُم تَزَو ‏َج رسوُل ا ‏ِالله صلى االله عليه وسلم من أم سلمة فاستَجَا ‏َب االلهُ‏ دُعاءَها،‏ وأخْلَفَها خيراً‏ من أبى سَلَمَةَ.‏ ومنذ ذلك اليوِم لَ‏ ‏ْم تَبْ‏ ‏َق هِنْ‏ ‏ُد المَخْزُوميةُ‏ أُمّاً‏ لِسَلَمَ‏ ‏َةوحدَه؟ وإنّما غَدَ‏ ‏ْت أمّاً‏ لِجَمِي ‏ِع الْمؤمنين.‏ نَضرَ‏ االله وَجْهَ‏ أم سلمة في الْجن‏ِة ورَضِى عنها وأرضاها.‏Then Allah’s Apostle married Umm Salamah and Allah acknowledged her prayer and gave him [a husband] betterthan Abu Salamah. From that time, the Hind of Makhzum did not remain the mother Salamah only. She became themother of all believers. May Allah flourish the face of Umm Salamah at the paradise. May Allah pleased with herand make her happy.Ramalah Bint Abu Sufyan – Umm HabibaUmm Habiba preferred Allah & His Prophet over everyone else anddisliked to return to disbelief like a man dislikes to be thrown into fire.َرَمْلةُ‏ بنتُ‏ أبِي سُفيَانَ‏ أم حَبِيبَةٌ‏ رضي االله عنهاأمحبيبة آثَرَتْ‏ االلهَ‏ ورَسُولَهُ‏ على ما سواهُمَا،‏ وكَرِهَتْ‏ أن تَعُودَ‏ لِلكُفرِ‏كما يَكرَهُ‏ الْمَرءُ‏ أن يُقذَفَ‏ فِي النارِ.‏ما كان يَخْطُُر بِباِل أبي سُفْيَا ‏َن ب ‏ِن حر ‏ٍب أ ن فِي وُسْ‏ ‏ِع أح ‏ٍد من قري ‏ٍش أ ‏ْن يَخرُ‏ ‏َج على سُلْطانِه،‏ أو يُخالفَه في أمر ذي بال.‏ فهو سَي ‏ُد مكةَ‏ الْمُطاعُ،‏ وزعيمُها الذيتَدينُ‏ له بالولاِء.‏ لكن ابنَتَه رَمْلَةَ‏ الْمكناَة بأم حبيبةَ،‏ قد بَدَدَ‏ ‏ْت هذا الزعْ‏ ‏َم.‏ وذَلك حين كَفَرَ‏ ‏ْت بآلِهَ‏ ‏ِة أبيها،‏ وآمَنَ‏ ‏ْت هي وزوجُها عبي ‏ُد ا ‏ِالله ب ‏ُن جحش با ‏ِالله وحدَه لاشَريكَ‏ له،‏ وصدقَ‏ ‏ْت بِرِسالَِة نبيه مُحم ‏ِد ب ‏ِن عب ‏ِد ا ‏ِالله.‏ وقد حاوَ‏ ‏َل أبو سفيا ‏َن بك ل ما أوتي مِ‏ ‏ْن سَطْوَةٍ‏ وبَأس،‏ أن يَرُ‏ د ابنتَه وزوْجَها إلى دينِه ودي ‏ِن آبائهِ،‏ فلم يُفْلِحْ،‏ لأ نالإيْمانَ‏ الذي رَسَ‏ ‏َخ في قل ‏ِب رَمْلَةَ‏ كا ‏َن أعم ‏َق من أ ‏ْن تَقْتَلِعَه أعَاصيُر أبى سفيانَ،‏ وأثْبَ‏ ‏َت من أ ‏ْن يُزَعْزِعَه غَضبُه.‏ رَكِبَ‏ أبا سفيا ‏َن الْهَ‏ م بِسَبَ‏ ‏ِب إسلاِم رملةَ؟ فما كانيَعرِفُ‏ بأ ي وجٍه يُقَابِلُ‏ قريشاً،‏ بعد أ ‏ْن عَجََز عن إخْضَاِع ابنتِه لِمَشِ‏ يئَتِه،‏ والْحَيلُولَِة دونَها ودوَن اتباع مُحَم ‏ٍد.‏Nobody used to take the risk in matter of Abu Sufyan Ibn Harab in Quraish to go out of his obedience or oppose himin any of his matter. He was the chief leader of Makkah. He was the leader that owned the government. But hisdaughter Ramalah, having kuniyyah of Umm Habiba, made this belief false. This happened when she disbelieved inthe gods of her father and believed with her husband U’baidullah Ibn Jahash in Allah, the One God without anyassociate. She testified the prophethood of His prophet, Muhammad Ibn A’bdullah. Abu Sufyan tried hard with allof his power and harshness to return his daughter and her husband to the religion of himself and his forefathers butdid not become successful. The reason was that the faith established firmly in the heart of Ramalah so deeply that itwas not possible for the windstorms of Abu Sufyan to pluck it out. It shook his anger. Worries overwhelmed AbuSufyan due to Islam of Ramalah. He used to know how could he face Quraish after his failure to subjugate hisdaughter against his will and to prevent her to follow Muhammad.ExplanationIt became deep-rootedIt is plucked outإعصار Windstorm, plural ofIt shakesWorry, anxietySubjugatingWish, willWordLeaderExplanationWordExplanationShe did not remainWordلَمْ‏ تَبْقَ‏آثَرَتْ‏زعيمُ‏تَدينُ‏الولاءِ‏رَسَخَ‏It is owned تَقْتَلِعGovernmentShe preferredكَرِهَتْ‏ She disliked / hateيُقذَفَ‏الْمكناةَ‏أعَاصيرُ‏of كنية A woman having يُزَعْزِعَ‏She made it falseHe is thrownIt come to his mindيَخْطُرُ‏يُخالفَ‏بَدَدَتْ‏حاوَلَ‏الْهَمHe tried إخْضَاعِ‏He opposesأمر ذي بالسَطْوَةٍ‏Power, authority مَشِ‏ يئَةVery important matterHindering, preventionالْمُطاعُ‏بَأسHarshness, punishment الْحَيلُولَةِ‏Leader, one who isfollowedQuranic Arabic Program138Module AR03


Lesson 8B: Two Mothers of Believersولَما وَجَدَت قريشا أ ن أبا سفيا ‏َن ساخِ‏ ‏ٌط على رَمْلَةَ‏ وزوجها اجترأ ‏ْت عليهما،‏ وطَفِقَ‏ ‏ْت تُضَي ‏ُق عليهما الْخِ‏ نَاقَ،‏ وجعلت تُرْهِقُهُما أشَ‏ د حتّى باتا لا يُطيقا ‏ِنالْحَيَاةَ‏ في مكةَ.‏ ولَما أذِ‏ ‏َن الرسوُل صلوا ‏ُت ا ‏ِالله وسلامُه عليه للمسلمين بالِهجْرَةِ‏ إلى الْحبشةِ،‏ كانت رَمْلَةُ‏ بن ‏ُت أبي سُفيا ‏َن وطِفْلَتُها الصغيرةُ‏ حبيبةُ،‏ وزوجُها عبي ‏ُد االلهِ‏بنُ‏ جحش،‏ في طليعِة الْمُهَاجري ‏َن إلى اللِّه بدينهم،‏ الفار ين إلى حَمْى النجاش ي بإيْمَانِهِم.‏لكن أبا سفيا ‏َن ب ‏َن حر ‏ٍب ومن مَعه من زعماِء عَ‎ز عليهم أن يفْلِ‏ ‏َت من أيديهم أولئ ‏َك النفُر من الْمسلمين،‏ وأن يذوقوا طَعْ‏ ‏َم الراحَ‏ ‏ِة في بلاِد الْحَبَشَ‏ ‏ِة.‏ فأرسلوارُسُلَهُم إلى النجاشي يُحَرضُونَهُ‏ عليهم.‏ ويَطلُبُونَ‏ منه أن يُسْلِمَهم إليهم،‏ ويَذْكروَن له أنَهُ‏ ‏ْم يقولون فِي الْمَسِ‏ ي ‏ِح وأمه مَريََم قولاً‏ يَسوؤَهُ.‏ فبعثَ‏ النجاش ى إلى زُعَمَاِءالْمُهاجرين،‏ وسألَهُم عن حَقِيقَِة دينِهم وعَما يقولونه فِي عِيسَى اب ‏ِن مري ‏َم وأم ه،‏ وطَلَ‏ ‏َب إليهم أ ‏ْن يُسْمِعُوه شيئاً‏ من القرَا ‏ِن الذي يَنْزُِل على قل ‏ِب نبيهم.‏فلما أخْبَرُوهُ‏ بِحَقِيقَِة الإسلامِ،‏ وتَلَوْا عليه بعضاً‏ من آيا ‏ِت القرَآنِ،‏ بَكَى حتّى اخْضَل ‏ْت لِحْيَتُه وقال لَهم:‏ ‏'إنّ‏ هذا الذي انْزَِل على نَبِيكُ‏ ‏ْم مُحمدٍ،‏ والذي جَاءَ‏ بهعَيسَى اب ‏ُن مريََم يَخرُجَا ‏ِن من مِشْكاة واحِ‏ دَةٍ.‏ مث'‏ أعل ‏َن إيْمَانَه با ‏ِالله وَحْدَهُ‏ لا شري ‏َك له،‏ وتصديقَه لِنُبُوةِ‏ مُحم ‏ٍد صلوا ‏ُت ا ‏ِالله وسلامُه عليه...كما أعلن حِ‏ مايَتَهُ‏ لِمَنهاجر إلى أرضِه من الْمسلمين على الرغِْم من أ ن بطارِقَتَه أبَوَا أ ‏ْن يُسْلِموا،‏ وظَلوا على نَصْرانِيتِهم.‏الإرْهاقِ‏ ،When Quraish found that Abu Sufyan is angry with Ramalah and her husband, they dared about both of them. Theystarted narrowing around their necks. They made both of them tired hardly. They became unable to live at Makkah.When the Prophet allowed the Muslims to migrate to Abyssinia, Ramalah, her little daughter Habiba and herhusband U’baidullah Ibn Jahash were in the first group of Migrators for the religion of Allah, escaping to theprotection given by Najashi to their faith.But Abu Sufyan Ibn Harab, with other leaders of Quraish, made it difficult for that group of Muslims to escape fromtheir hands and to taste comfort at the country of Abyssinia. They sent their messengers to Najashi to incite him to[return them back]. They demanded to return those who embraced Islam back to them. They mentioned him thatthey say bad words about Jesus and his mother Marry. Najashi sent [a messenger] to the leaders of the Migrators andasked them about the reality of their religion and their saying about the Jesus and his mother. He demanded them toread something from the Quran that was revealed to the heart of their prophet.When they informed him about the reality of Islam and recited some verses of the Quran, he wept and his beardbecame wet. He said to them: 'Surely what is revealed to your Prophet Muhammad and what was brought by Jesus,the son of Marry, both of them came out from the same source of light.' Then he announced his faith in One God,Who has no associate. He testified the prophethood of Muhammad. He also announced his support for thoseMuslims who migrate to his land despite of the fact that his Bishops refused to embrace Islam and remained firm ontheir Christianity.َقُريشٍ‏ ،ExplanationWordExplanationWordExplanationWordزعيم Leaders, plural ofThose who escapeساخِ‏ طٌ‏ Annoyed, dissatisfiedالفارينزُعَمَاءِ‏It became wetNiche, source of lightDespite of thatSupport, warmnessHe made it difficultHe escapedحَمْىَThey daredاجترأتْ‏تُضَيقُ‏الْخِ‏ نَاقَ‏عَز علييفْلِتاخْضَلتْ‏مِشْكاةعلى الرغْمِ‏They narrowedNeckبَطرِيقٌ‏ Bishops, plural ofتُرْهِقُهُماالراحَةِ‏Comfort بطارِقَةThey made both of themtiredThey refusedالإرْهاقِ‏يُحَرضُونَ‏They incite أبَوَاTiring, fatigueThey continuedباتايَسوؤَهُ‏It became bad ظَلواBoth of them becameQuranic Arabic Program139Module AR03


Lesson 8B: Two Mothers of Believersحَسبتْ‏ أم حبيبةَ‏ بعد ذلك أ ن الأياَم صَفَ‏ ‏ْت لَها بع ‏َد طول عُبُوس،‏ وأن رِحْلَتَهَا الشاقةَ‏ في طريق الآلام قد أفْضَ‏ ‏ْت بِها إلى راحِة الأمان...‏ إذْ‏ لَم تكن تَعْلَ‏ ‏ُم ما خَبأتْهُ‏‏ُش فيه عقوُل الرجاِل ذَوي الأحلاِم و تَتَضَعْضَ‏ ‏ُع أمامَه أفهام ذوي الأفهاِم.‏ وأنلَها الْمَقَادِيُر...‏ فلقد شاَء االله تَبَارَكَ‏ ‏ْت حِ‏ كْمَتُه،‏ أن يَمْتَحِ‏ ‏َن أم حبيبةَ‏ امتحاناً‏ قاسياً‏ تَطِ‏يَخْرِجُهَا من ذلك الابتلاء الكبير ظافِرَةً‏ تَتَرَب ‏ُع على قِمَِة النجَا ‏ِح...‏ ففي ذا ‏ِت ليلٍة أوَ‏ ‏ْت أم حبيبةَ‏ إلى مَضْجَعِها،‏ فَرَأ ‏ْت فيما يراه النائِ‏ ‏ُم أ ن زوجَها عُبَيْ‏ ‏َد ا ‏ِالله ب ‏َنجحش يَتَخَب ‏ُط فِي بَحٍر لُج ي غَشِ‏ يَتْهُ‏ ظُلُما ‏ٌت بعضُها فو ‏َق بَعْض،‏ وهَُو بأسْوَِء حال...‏فهبتْ‏ من نومها مَذْعورًة مضطَرِبَةً...‏ ولَم تشأ أ ‏ْن تَذْكَُر له أو لأح ‏ٍد غَيْرِه شيئاً‏ مِما رَأَ‏ ‏ْت...‏ لكن رُؤياها ما لَبِثَ‏ ‏ْت أن إذ لَم يَنْقَ‏ ‏ِض يوُم تلك الليْلَِة الْمَشؤُومَةِ‏حتّىكان عبي ‏ُد االله ب ‏ُن قد ارتَ‎د عن دينه وتَنَص‏َر...‏تَحَققتْ‏ ،جحشٍ‏ ،Umm Habiba thought that the days of long hardship have passed and her difficult journey on the way of troubles hasresulted in the comfort of peace. But she did not know that there are other destinies. Allah wants to test UmmHabiba with a hard test to bless her with His wisdom. A test in that wisdom of creative men becomes useless andunderstanding of people of understanding fails in front of it. He wanted to make her successful in that great test atthe top of success….. One night, Umm Habiba was lying at her bed. She say in a dream that her husbandU’baidullah Ibn Jahash is wandering in a deep see covered by multi-layered darkness and was in the worstcondition…She woke up and was terrified and confused. She did not want to discuss that with anyone else what she has seen.But her dream had to become true. The day following that ill-fortuned night did not finish when U’baidullah IbnJahash returned back from his religion and converted to Christianity.Worth Reading! The Sermon of Mount delivered by the Prophet Jesus الصلوة والسلام ‏.عليه Its contentsare applicable today. Read more: http://www.mubashirnazir.org/PD/English/PE03-0009-Mount.htmExplanationWordExplanationWordExplanationWordDeep, bottomlessThinking, dreamingعُبُوس Hardship, unpleasantالأحلامِ‏لُجيIts darknessIt failsالشاقةَ‏ Hard, difficultyتَتَضَعْضَعُ‏غَشِ‏ يَتْهُ‏The worstUnderstandings, pluralفهم ofالآلام ألَم Pains, plural ofأفهامأسْوَءِ‏She awaked suddenlyTestIt resulted inأفْضتْ‏الابتلاءهَبتْ‏TerrifiedConfusedShe was sittingPeace, securityIt was hidden from herالأمانخَبأتْهُ‏تَتَرَبعُ‏قِمَةِ‏مَذْعورةً‏Top مضطَرِبَةً‏It became trueمَقَادِيُرالنجاحSuccess تَحَققتْ‏Quantities, luckIt did not passقاسياً‏أوَتْ‏She stayed لَم يَنْقَضِ‏HardIll fortunedتَطِشُ‏مَضْجَعِهاHer bed الْمَشؤُومَةِ‏It became uselessHe converted toChristianityعقولُ‏يَتَخَب ‏ُطتَنَصرَ‏He stumbled, hewalked unsteadilyعقل Wisdoms, plural ofQuranic Arabic Program140Module AR03


ىحتّ‏يفِ‏يفِ‏Lesson 8B: Two Mothers of Believersوَجَدَتْ‏ أم حبيبةَ‏ نفسَها فجأةً‏ بين ثلا ‏ٍث:‏ فإما أ ‏ْن تَسْتَجي ‏َب لِزَوْجِ‏ ها الذي جَعَ‏ ‏َل يُلِ‏ ح فِي دَعْوَاها إلى التَنّصرِ،‏ وبذل ‏َك تَرْتَ‎د عن دينها والعياذُ‏ باالله وتبوءُ‏ بِخْزِ‏ ‏ِيالدنْيَا وعذا ‏ِب الآخرة.‏ وهو أمر لا تَفْعَلُهُ‏ ولو مُشِ‏ ‏َط لَحمُها عن عَظْمِها بأمْشَا ‏ٍط من حديد...‏ وإما أ ‏ْن تعوَد إلى بَيْ‏ ‏ِت أبيها مكةَ،‏ وهو مازال قَلْعَةً‏ للشرْكِ‏ ؟فتعيشَ‏ فيه مَقْهورَةً‏ مغلوبَةً‏ على دينها...‏ وإما أ ‏ْن تَبْقَى في بلاِد الْحبشِة وحيدًة شريدةً،‏ لا أه ‏َل لَها ولا وطَ‏ ‏َن ولا مُعِيْ‏ ‏َن.‏فآثرت ما فيه رضى ا ‏ِالله عز وجَل على ما سِ‏ واه...‏ وأزْمَعَتْ‏ على البقاِء الحبشٍة حتى يأتي االله بِفَرَج من عنده.‏ لم يَطُِل انتظاُر أم حبيبةَ‏ كثيراً.‏ فما إن انْقَضَ‏ ‏ْتعِدتُها من زَوْجِ‏ ها الذي ملَ‏ يَعِش بعد تَنَصرِه إلا قليلاً‏ أتَاَها الفَرَج...‏ لقد جاءها السعْ‏ ‏ُد يُرَفْرِ‏ ‏ُف بأجْنِحَتِِه الزمُردِي‏ِة الْخُضِر فو ‏َق بَيْتها الْ‏ ‏َمحُزوِن على غيرميعاد...‏ ففي ذا ‏ِت ضُحى مُفَض ‏ِض السنا طَلِْق الْمُحيا طُرِ‏ ‏َق عليها البابُ؛ فلما فَتَحَتْه فوجِ‏ ئَ‏ ‏ْت ‏'بأبْرَهَةَ'‏ وصيفةِ‏ النجاش ي مل ‏ِك الحبشِة.‏ فحَ‏ مْت ‏َها بأ ‏َد ‏ٍب وبِشْرٍ،‏واسْتَأذَنَتْ‏ بِال د ‏ُخوِل عليها وقالت:‏َUmm Habiba found for herself three options: Either to accept the call of her husband who insisted her to convert toChristianity and leave her religion – Allah forgive us from that – and return to disgrace at this world and thepunishment of the Hereafter. She could not do so even if her meat is combed out from her bones with steel combs.[The second option was] to return to the home of her father at Makkah, the fort of paganism, and live there in asubjugated way and being dominated about her religion. [The third option was] to remain at the country ofAbyssinia alone and homeless where she has no family, no home and no supporter.She preferred the Allah’s pleasure over other options and decided to stay at Abyssinia till the time Allah gives relieffor her. Waiting of Umm Habiba did not prolonged a lot. When she finished her waiting period from her husbandwho lived a short life after being Christian, the relief came. The lucky bird came over her sad home flapping itswings of green emerald without any [long] time. At a silver-lighted and open faced morning, her door was knocked.When she opened it, she found 'Abraha', a servant of Najashi, the king of Abyssinia. She greeted her warmly withrespect and joy and asked for permission to enter her home. She said:Face the Challenge! How can you make a sentence related to past tense doubtful?ًExplanationWordExplanationWordExplanationWordSilver lightHelperHe insistedيُلحمُعِيْنَ‏مُفَضضِ‏ السناOpen facedIt was knockedShe came to herShe determinedRemainingIt did not prolongConverting toChristianityالتَنّصرِ‏تبوءُ‏أزْمَعَتْ‏البقاءِ‏لم يَطُلِ‏طَلْقِ‏ الْمُحياطُرِقَ‏وجِ‏ ئَتْ‏She return toDisgrace◌ِ خْزِيِ‏ServantReliefIt is combedمُشِ‏ طَ‏الفَرَجوصيفةِ‏She greeted warmlySuccess, luckأمْشَاطٍ‏ مِشْطٌ‏ Combs, plural ofالسعْ‏ ‏ُدحَمتْ‏Happiness, joyIt flappedFortقَلْعَةً‏يُرَفْرِفُ‏بِشْرٍ‏She got permissionWingsMade of emeraldShe liveتعيشَ‏مَقْهورَةً‏أجْنِحَةالزمُردِيةِ‏اسْتَأذَنَتْ‏Subdued, subjugatedSadشريدةً‏Homeless الْمَحزُونِ‏Quranic Arabic Program141Module AR03


Lesson 8B: Two Mothers of Believers‏'إنّ‏ اْلمل ‏َك يُحيي ‏ِك ويقوُل لك:‏ إن مُحمداً‏ رسوَل ا ‏ِالله قد خَطًب ‏ِك لِنَفْسِ‏ ه...‏ وإنه بع ‏َث إليه كتاباً‏ وكلَه فيه بأ ‏ْن يَعْقِ‏ ‏َد له عليك فَوَكلِي عَنْ‏ ‏ِك من تَشائِ‏ نيْ‏استطارَتْ‏ أم حبيبة فرحاً،‏ وهَتََف ‏ْت:‏ ‏'بَشرَكِ‏ االله بالْخيِر...‏ بَشَرَكِ‏ االله بالْخيِر...'‏ وطَفِقَتْ‏ تَخْلَ‏ ‏ُع ما عليها من الْحلِ‏ ى فَنَزَعَ‏ ‏ْت سِ‏ وارَيْهَا،‏ وأعْطَتْهُما لأبرَهَةَ...‏ ثُمألْحَقَتْهما بِخَلْخالِها ثم أتبَعَ‏ ‏ْت ذلك بِقُرْطَيْها وخَواتيمِها...‏ ولو كانت تَملِ‏ ‏ُك كنوَز الدنْيا كلها لأعْطَتْها لَها فِي تلك اللحْظَة.‏ ثُم قالت لَها:‏ ‏'لقد وَكلْ‏ ‏ُت عَنيخالدَ‏ ب ‏َن سعي ‏ِد ب ‏ِن العَاصِ‏ ؛ فهو أقر ‏ُب النا ‏ِس إل ي.‏وفِي قَصْ‏ ‏ِر النجاش ي الرابِ‏ ‏ِض على رابيٍة شَجْرَاءَ‏ مُطِل‏ٍة على روضٍة من ريا ‏ِض الْحَبَشَ‏ ‏ِة النضِرَةِ.‏ وفِي أحَ‏ ‏ِد أبْهَائِِه الفَسِ‏ يحَ‏ ‏ِة الُمزْدانَِة بالنقُو ‏ِش الزاهِيَةِ،‏ الْمُضَاءَِة بالسُر ‏ِجالنحَاسِ‏ يةِ‏ الوضاءَةِ،‏ الْمَفرُوشَ‏ ‏ِة بِفَاخِ‏ ‏ِر الريَا ‏ِش اجتمع وجوهُ‏ الصحابَِة الْمُقِيمُوَن فِي الْحَبَشَةِ،‏ وعلى رأسِ‏ هِ‏ ‏ْم جعفُر ب ‏ُن أبي وخال ‏ُد ب ‏ُن سعي ‏ِد ب ‏ِن وعب ‏ُد اللِّهبنُ‏ حُذَافَةَ‏ السهمى‏،‏ وغيرُهم لِيَشْهَدوا عَقْ‏ ‏َد أم حبيبةَ‏ بن ‏ِت أبى سُفيا ‏َن على رسوِل ا ‏ِالله صلى االله عليه وسلم.‏'.العاصِ‏ ،...طالبٍ‏ ،'The king greets you and says: Muhammad, the Allah’s Apostle, has proposed you for himself… He has sent to hima letter and in that he has appointed him [Najashi] his agent to conduct marriage with you …. So you also appointwhomever you want as your agent.' Umm Habiba expressed extreme joy and cried: 'May Allah give your good news… May Allah good you good news.' Then she started removing her ornaments from her body. She removed herbracelets and gave it to Abraha … Then she added her anklet … Then she further added her earring and hand-rings.'If she had treasures of the world, she would have given all of them to her at that moment. Then she said: 'I appointKhalid Ibn Sa’eed Ibn Al-A’as as my agent. He is closest to me in people.Najashi was living at his palace at the top [of a mountain] having a lot of dominated trees. It was a flourishinggarden from the gardens of Abyssinia. The companions residing at Abyssinia gathered at one of his wide halls thatwas decorated by brilliant inscriptions, lighted by copper lamps and furnished by expensive furniture. Ja’afar IbnAbu Talib, Khalid Ibn Sa’eed Ibn Al-A’as and A’bdullah Ibn Hudhafa Al-Sahmi were their leader. Others [alsocame] to participate in the marriage of Umm Habiba Bint Abu Sufyan with Allah’s Prophet....ExplanationWordExplanationWordExplanationWordWideShe added toيُحييكِ‏ He greets youألْحَقَتْ‏الفَسِ‏ يحَةِ‏DecoratedSculptures, inscriptionsBrilliantAnkletEar ringsRings, plural ofخَاتَمٌ‏He appointed an agentوكلَ‏وَكلِيتَشائِيْنخَلْخالِ‏قُرْطَيْ‏خَواتيمِ‏الُمزْدانَةِ‏النقُوشِ‏الزاهِيَِةYou appoint an agent!You wantLightedكنْز Treasures, plural ofShe expressed extremejoyاستطارَتْ‏كنوزَ‏الْمُضَاءَِةسِ‏ رَاجٌ‏ Lamps, plural ofLivingهَتَفَتْ‏ She shouted with joyالرابِضِ‏السُرُجِ‏Made of copperHilltopبَشرَكِ‏ Give good news to youرابيةٍ‏النحَاسِ‏ يةِ‏PureDecoratedDominatedروضة Gardens, plural ofShe removedتَخْلَعُ‏الْحلِىمُطِلةٍ‏رياضِ‏الوضاءَةِ‏الْمَفرُوشَ‏ ‏ِةJeweleryExpensive furnitureنَزَعَتْ‏النضِرَةِ‏Flourishing فَاخِ‏ رِ‏ الريَاشِ‏She extractedMarriage, knotسِ‏ وارَيْ‏أبْهَاءLounges, plural of عَقْ‏ ‏َدبَهْوٌ‏BraceletsQuranic Arabic Program142Module AR03


Lesson 8B: Two Mothers of Believers‏َس وخَطَبَهم فقال:‏ ‏'أحْمَدُ‏ االلهَ‏ القُدو ‏َس الْمُؤمِ‏ ‏َن الْجباَر وأشْهَ‏ ‏ُد أ ‏ْن لا إله إلا االله وأ ن مُحمداً‏ عبدُه ورسولُه،‏ وأنّه هو الذيفلما اكْتَمَ‏ ‏َل الْجمعُ،‏ تَصَد ‏َر النجاش ي الْمَجْلِ‏بَشرَ‏ به عيسَى اب ‏ُن مَريََم.‏ أما بعد:‏ فإن رسوَل ا ‏ِالله صلى االله عليه وسلم طَلَ‏ ‏َب مِنى أ ‏ْن أُزَوجَهُ‏ أم حبيبةَ‏ بن ‏َت أبي سُفْيا ‏َن.‏ فَأجَبْتُه إلى ما وأمْهَرْتُها نيابَةً‏ عنه أرب ‏َعماِئةِ‏ ديناٍر ذهباً...‏ على سُن‏ِة ا ‏ِالله ورَسُولِِه ثُم سَكَ‏ ‏َب الدَنَانِيْ‏ ‏َر بين يَدَ‏ ‏ْي خَالِِد ب ‏ِن سعي ‏ِد ب ‏ِن العاصطلبَ‏ ،. '...وهناقام خالٌِد فقال:‏ ‏'الْحمدُ‏ الله أحْمَدُه وأسْتَعينُه،‏ وأسْتَغْفِرُهُ،‏ وأتو ‏ُب إليه،‏ وأشْهَ‏ ‏ُد أ ن مُحمداً‏ عبدُه ورسولُه،‏ أرْسَلَه بدي ‏ِن الْهُدَى والْح ق لِيُظْهِرَه على الدي ‏ِن كُله ولوكَرِهَ‏ الكافِرون.‏ أما بع ‏ُد:‏ فقد أجَبْ‏ ‏ُت طَلَ‏ ‏َب رسوِل ا ‏ِالله عليها،‏ وزَوجْتُه مُوكلَتِي أم حبيبةَ‏ بن ‏َت أبي سفيا ‏ِن.‏ فبَارَكَ‏ االله لرسولِه بزوجَتِه.‏ وهنيئاً‏ لأم حبيبةَ‏ بِما كتب االله لَهامن الْخير...'‏ ثُم حَمَ‏ ‏َل الْما ‏َل وهَم أ ‏ْن يَمضي به إليها،‏ فقام أصحابُه لِقِيامِه وهَموا بالانصرا ‏ِف أيضاً.‏ فقال لَهم النجاشي:‏ ‏'اجْلِسُوا!‏ فإن سُنةَ‏ الأنبياِء إذا تَزَو جوا أنيُطْعِمُوا طعاماً.'‏ ودعا لَهم بطعام فأك ‏َل القومُ‏ ثم انفَضوا.‏When they finished gathering [i.e. everyone arrived], Najashi delivered a sermon to the gathering and spoke, he said:'I praise Allah, the Most Holy, the Peace-Giving, the Eternally Powerful. I declare that there is no deity except Allahand Muhammad is His slave and His prophet. He is the one about whom Jesus Ibn Marry informed in advance. Afterthat: Surely Allah’s Prophet has demanded me to marry him with Umm Habiba Bint Sufyan. I have accepted whathe demanded. In his representation, I declare that the marriage gift will be 400 gold coins …. in accordance with theestablished practice of Allah and His Prophet.' Then he poured out the gold coins in the hands of Khalid Ibn Sa’eedIbn Al-A’as.Then Khalid stood up and said: 'Praise is only for Allah. I praise Him and seek help from Him. I seek forgivenessfrom Him and repent to Him. I declare that Muhammad is His slave and His prophet. He sent the religion ofguidance and truth to Him in order to dominate His religion over everything, even the unbelievers dislike. After that:I accepted the demand of Allah’s Prophet and declare the marriage of my client, Umm Habiba Bint Abu Sufyan, tohim. May Allah bless His Prophet in his marriage. Congratulations to Umm Habiba for the good Allah has writtenfor her…' Then he carried the money to give it to her. Then his companions stood up. They thought to leave. Najashisaid to them: 'Sit down! It is the established practice of Prophets that when they arrange marriage, they serve food.'He called for the food and the group ate it. Then they left.َFace the Challenge!فعل is added to a كان Ifimpact? what is the ‏,مضارعRule of the DayIf the word كَي is added before a مضارع ‏,فعل it adds the sense of ‘sothat __ should’. For examplemeans 'he understands / will يَفهَمُ‏understand' while كَي يَفْهَمْ‏ means 'So that he should understand'.ExplanationWordExplanationWordExplanationWordI declare marriageMy clientCongratulationsThey thoughtReturning backThey returnedI decide gift ofmarriage for brideIt completedHe deliveredMost HolyWho gives peaceEnormously PowerfulI arrange marriageاكْتَمَلَ‏تَصَدرَ‏القُدوسَ‏الْمُؤمِنَ‏الجبارَ‏أُزَوجَ‏أمْهَرْتُ‏نيابَةً‏سَكَبَ‏أسْتَعينُ‏لِيُظْهِرَ‏أجَبْتُ‏زَوجْتُ‏مُوكلَتِيهنيئاً‏هَمواانصرافِ‏انفَضواRepresentationHe poured outI seek helpSo that He dominatesI acceptQuranic Arabic Program143Module AR03


Lesson 8B: Two Mothers of Believersقالت أم حبيبة:‏ فلما وَصَ‏ ‏َل الْما ‏ُل إل ي أرْسَلْ‏ ‏ُت إلى ‏'أبرَهَةَ'‏ التِي بَشرَتْنِي خَمسِ‏ يْ‏ ‏َن مِثْقالاً‏ من الذه ‏ِب وقل ‏ُت:‏ ‏'إني كن ‏ُتأعطيتكِ‏ ما أعط ‏ُت حي ‏َن بَشرْتِنِي ولَم يَك ‏ْن عِنْدي يَوْمَئِ‏ ‏ٍذ مال.'‏ فما هَُو إلا قليلٌ‏ حتى جاءَ‏ ‏ْت أبرَهَةُ‏ إل ي ورَد ‏ِتوأخْرَجَتْ‏ حُقًا فيه الْحُلي الذي كن ‏ُت أعطتها إياه،‏ فَرَدتْهُ‏ إل ي أيضاً‏ وقالت:‏ ‏'إن الْمل ‏َك قد عَزََم عَلَ‏ ي ألا آخ ‏َذ من ‏ِك شيئاً.‏وقد أمََر نساءَه أن يَبْعَثْن لَ‏ ‏ِك بِكُ‏ ل ما عِنْدَهُ‏ ن من الطّ‏ ‏ِب.'‏الذهَبَ‏ ،فلما كان الغَُد جاءتنِي وعودٍ،‏ وعَنْبَر،‏ ثم قالت لي:‏ ‏'إن لي عند ‏ِك حاجَةً.'‏ فقلت:‏ ‏'ومَا هي؟'‏ فقالت:‏ ‏'لقدواتبع ‏ُت دي ‏َن مُحم ‏ٍد فاقْرَئي عَلَى النبِ‏ ي مِني السلاَم وأعلمِيه أني آمن ‏ُت با ‏ِالله ورسولِه ولا تَنْسَي ذلك.'‏ ثمجَهزَتْنِي.‏ ثُم إني حُمِلْ‏ ‏ُت إلى رسوِل االله صلى االله عليه وسلم فلما لقيتُه،‏ أخْبَرْتُه بِما كان من أمر الْخِ‏ طْبةِ،‏ وما فَعَلْتُه مع‏'أبرَهَةَ'‏ وأقْرَأته مِنها السلاَم.‏ فَسُر بِخَبَرِها وقال:‏ وعليها السلامُ‏ ورحْمةُ‏ ا ‏ِالله وبَرَكَاتُه.‏.بِوَرْسٍ‏ ،أسْلَمْتُ‏ ،Umm Habiba said: When the money reached to me, I sent it to Abraha who gave me good news. It was 50 Mithqalof gold. I said: 'I was giving you what I had at the time you gave me good news. On that day, I had no money.' Aftera short time, Abraha came to and returned the gold. She brought out a jar in which there were ornaments that I gaveto her. She returned that as well and said: 'The king decided that I’ll not take anything from you. He has instructedthe women of his family to send you [as a gift] whatever medicine they have.'On the next day, she came to me with Wars, A’ud and A’nbar and said to me: 'I need something from you.' I asked:'What?' She said: 'I have converted to Islam and following the religion of Muhammad. Give my salutations to theProphet and inform him that I believed in Allah and His prophet. Don’t forget that.' Then she prepared my luggage.After that, I was carried to Allah’s Apostle. When I met him, I informed him about the matter of marriage and whatAbraha did and delivered him her salutations. He became happy with her news and said: 'Peace be upon her alongwith Allah’s mercy and blessings.'Rule of the Day‏,فعل ماضي is added before a يَكُونُ‏ If the wordit makes the sentence doubtful. For examplemeans 'he ate' while أَكَلَ‏means 'He يَكُونُ‏ أكَلَ‏may have eaten'.Worth ReadingWhat is the relationship between the revelationand the intellect? Read more:http://www.mubashirnazir.org/PD/English/PE03-0007-Revelation.htmExplanationWordExplanationWordExplanationWordShe prepared my luggageNext day, tomorrowAn ancient measureof weightمِثْقالالغَدُ‏جَهزَتْنِيI was carriedProposal for marriageRead!Inform!She returnedرَدتِ‏حُقًااقْرَئيأعلمِيحُمِلْتُ‏الْخِ‏ طْبةِ‏Jar, potHe became happyDon’t forgetHe decidedعَزَمَ‏لا تَنْسَيسُرDifferent types of herbs used in folkmedicineMedicineالطّبِ‏وَرْسٍ‏ ، عودٍ،‏ عَنْبَرQuranic Arabic Program144Module AR03


Lesson 9A: Special Forms of Present & Future TenseThe ResultCompare the result. Each line carried five marks. If your score is below 80%, repeat the test.ImpactEnglishDo you think?Impact on Form: No impact because the verb is in Past Tensewhich is not variable. Impact on Meaning: Made interrogativeDo you intend to ask your Prophet?تسألون form. has no impact on the أم Impact on Form: Becausebecame ‏.تسألوا Its Noon is deleted. Impact on Meaning: Madeinterrogative, 'You ask' becomes 'to ask'.Were you witness?Impact on Form: No impact. Impact on Meaning: MadeinterrogativeDo they have hands they hold with? Do they haveeyes they see with? Do they have ears they listenwith?Impact on Form: No impact Impact on Meaning: MadeinterrogativeDo they wait for Allah to come to them in clouds?Impact on Form: هل has no impact on the أن.‏form has placed afathah and changedto يأتِيُ‏يأتِيَ‏Impact on Meaning: Made interrogative. أن has changed themeaning of 'come' to 'to come.'Does anyone is destroyed except the offender group.Does the blind and the seeing alike?Do you have something from knowledge?Wherever he turns his face, he does not bring a goodthing.So what is the matter with these people who are notgoing to understand the word.Impact on Form: No impact‏(.لا Impact on Meaning: Made negative (applicable to all withThe women who do not expect to be married.So they will not return.Arabicأَمْ‏ حَسِ‏ بْتُمْ‏أَمْ‏ تُرِيدُونَ‏ أَنْ‏ تَسْأَلُواشُهَدَاءَ‏ أَمْ‏ كُنتُمْ‏رَسُولَكُ‏ ‏ْمأَمْ‏ لَهُمْ‏ أَيْ‏ ‏ٍد يَبْطِشُو ‏َن بِهَا أَْم لَهُمْ‏ أَعْيُ‏ ‏ٌنيُبْصِرُونَ‏ بِهَا أَْم لَهُمْ‏ آذَا ‏ٌن يَسْمَعُو ‏َن بِهَاهَلْ‏ يَنظُرُونَ‏ إِلا أَنْ‏ يَأْتِيَهُ‏ ‏ْم اللهُ‏ فِي ظُلٍَلهَلْ‏ يُهْلَكُ‏ إِلا الْقَوْمُ‏ الظالِمُو ‏َنهَلْ‏ يَسْتَوِي الأَعْمَى وَالْبَصِيُرهَلْ‏ عِنْدَكُمْ‏ مِ‏ ‏ْن عِلٍْمأَيْنَمَا يُوَجه لا يَأْ‏ ‏ِت بِخَيْ‏ ‏ٍرفَمَالِ‏ هَؤُلاءِ‏النسَاءُ‏ اللاتِيفَهُمْ‏الْقَوِْملا يَرْجِ‏ عُو ‏َنلا يَكَادُو ‏َننِكَاحاً‏ لا يَرْجُو ‏َنيَفْقَهُونَ‏ حَدِيثاً‏Quranic Arabic Program145Module AR03


Lesson 9A: Special Forms of Present & Future TenseImpactEnglishWe will definitely not believe in you until we see Allahclearly.Impact on Form: لن and حتى both have given fathah to the last letter ofthe verb.Arabicحَتى نَرَى لَ‏ ‏َك لَنْ‏ نُؤْمِنَ‏اللهَ‏ جَهْرًَة‏.نؤمن became نؤمنُ‏حتى made the meaning extremely negative and لن Meaning: Impact onadded the sense of 'until'.Do not shave your heads until the animals of sacrifice reachat their place.‏.يبلغَ‏ to يبلغُ‏ has changed حتى Form: Impact onImpact on Meaning: Meaning of ‘until’ are added.So if you did not do and definitely you will not do, so becareful about the fire (of hell.)‏.لم و لن is deleted by both ن Impact on Form: LastImpact on Meaning: لم made the meaning negative whereas لن has mademeaning extremely negative with future.He does not beget. And He is not begotten. And there is noassociate with Him.‏.لم Impact on Form: Last letter becomes silent due toImpact on Meaning: لم made the meaning negative.He teaches you what you did not use to know.Their repentance will not be accepted.You will definitely not win the piety until you spend yourfavorite wealth (in Allah’s way).Make an assistant to me so that we praise You a lot.Impact on Form: كي has changedوَلا تَحْلِقُوا رُءُوسَكُمْ‏ حَتى يَبْلُ‏ ‏َغالْهَدْيُ‏ مَحِ‏ لهُ‏فَإِ‏ ‏ْنلَمْ‏ تَفْعَلُوا وَلَنْ‏ تَفْعَلُوالَمْ‏ يَلِدْ‏ وَلَمْ‏ يُولَدْ.‏ وَلَمْ‏ يَكُنْ‏أَحَدٌ.‏يُعَلمُكُمْ‏ مَالَمْ‏ تَكُونُوا تَعْلَمُو ‏َنفَاتقُوا الناَرلَهُ‏ كُفُواً‏لَنْ‏ تُقْبَلَ‏ تَوْبَتُهُ‏ ‏ْملَنْ‏ تَنَالُوا الْبِ‎ر حَتى تُنْفِقُوا مِما تُحِ‏ بو ‏َنوَاجْعَلْ‏ لِي وَزِيراً‏ كَ‏ ‏ْينُسَبحَكَ‏ كَثِيراً‏‏.نسبحَ‏ to نسبحُ‏Impact on Meaning: Meaning of ‘so that’ are added.So We return him (Moses) to his mother so that her eyesbecome cold. (i.e. She becomes peaceful.)So that it does not be revolving within your rich.فَرَدَدْنَاهُ‏كَيْ‏ لا يَكُونَ‏إِلَى أُم‏ِهكَيْ‏ تَقَ‎رعَيْنُهَادُولَةً‏ بَيْنَ‏ الأَغْنِيَاءِ‏ مِنْكُ‏ ‏ْمQuranic Arabic Program146Module AR03


Lesson 9A: Special Forms of Present & Future TenseImpactEnglishAnd they said, 'The fire will definitely not touch us except afew days.Impact on Form: لن has changed‏.تمسَ‏ to تمسُ‏Impact on Meaning: Meaning became negative future.Do they not see at the earth how much noble pairs we havecaused to grow in it.‏.يروا to يرون and changed ن has deleted the لم Form: Impact onImpact on Meaning: Meaning of ‘until’ are added.If they do not leave what they say, a painful punishment willdefinitely touch those who disbelieve.Impact on Form: ل ن added at the start and end.Impact on Meaning: Made extremely assertive.Do you not see towards those who were given a share fromthe Holy Book.‏.تر to ترى has changed لم Form: Impact onImpact on Meaning: Meaning became negative.He said, 'I intend to marry you with one of my these twodaughters.Impact on Form: أن has changed‏.أنكحَ‏ to أنكحُ‏Impact on Meaning: Meaning of ‘to’ are added.They said, 'These two (Moses & Aaron) are certainly expertmagicians who intend to drive you out of your land.'If you are true.To describe an example.To employ you for 8 years. So if you complete 10 years, itwill be (additional) from your side.Impact on Form: أن has changedArabicوَقَالُوا لَنْ‏ تَمَسنَا النارُ‏ إِلا أَياماً‏مَعْدُودَةً‏أَوَلَمْ‏ يَرَوْا إِلَى الأَرْضِ‏ كَ‏ ‏ْم أَنْبَتْنَا فِيهَامِنْ‏ كُل زَوْجٍ‏ كَرِيمٍ‏وَإِنْ‏ لَ‏ ‏ْم يَنتَهُوا عَما يَقُولُو ‏َن لَيَمَس نالذِينَ‏ كَفَرُوا مِنْهُمْ‏ عَذَابٌ‏ أَلِيمٌ‏أَ‏ لَمْ‏ تَرَ‏ إِلَى الذِي ‏َن أُوتُوا نَصِيباً‏ مِ‏ ‏ْنالْكِتَابِ‏قَالَ‏ إِني أُرِيدُ‏ أَنْ‏ أُنكِحَ‏ ‏َك إِحْدَىابْنَتَي هَاتَيْنِ‏قَالُوا إِنْ‏ هَذَانِ‏ لَسَاحِ‏ رَانِ‏ يُرِيدَانِ‏ أَ‏ ‏ْنيُخْرِجَاكُمْ‏ مِنْ‏ أَرْضِكُ‏ ‏ْمإِنْ‏ كُنتُمْ‏ صَادِقِي ‏َنأَنْ‏ يَضْرِبَ‏ مَثَلاً‏أَنْ‏ تَأْجُرَنِي ثَمَانِيَةَ‏ حِ‏ جَ‏ ‏ٍج فَإِ‏ ‏ْن أَتْمَمْ‏ ‏َتعَشْراً‏ فَمِنْ‏ عِنْدِكَ‏‏.تاجرَ‏ to تاجرُ‏Impact on Meaning: Meaning of ‘to’ are added.Worth ReadingWhat is the significance of Character in building a nation? Read more:http://www.mubashirnazir.org/PD/English/PE03-0001-Character.htmQuranic Arabic Program147Module AR03


Lesson 9A: Special Forms of Present & Future TenseImpactEnglishSo if you do not do and definitely you will not do, sobeware of the fire.Either to punish or to do good with them.Either you to put down or we to be the ones who put down.That Allah has ordered to join.If Allah wills.Impact on Form: إن has no impact because شاء is the Past Tense.Impact on Meaning: Sentence became conditional.If they are brough to you as prisoners.Impact on Form: إن changed ياتون to ياتو and ن is deleted.Impact on Meaning: Sentence became conditional.And it is not protecting them from the punishment to livelong life.It is definitely not the piety to turn your faces towards theeast or the west.Surely, Allah does not hesitate to describe a parable.Do they wait for Allah to come to them in clouds?‏.ياتىَ‏ to ياتى changed أن Form: Impact onImpact on Meaning: Meaning of ‘to’ added.Arabicفَإِنْ‏ لَمْ‏ تَفْعَلُوا وَلَنْ‏ تَفْعَلُوافَاتقُوا الناَرإِما أَ‏ ‏ْن تُعَذبَ‏ وَإِما أَ‏ ‏ْن تَتخِ‏ ‏َذ فِيهِ‏ ‏ْمحُسْناً‏إِما أَنْ‏ تُلْقِي وَإِما أَنْ‏ نَكُو ‏َن نَحْ‏ ‏ُنالْمُلْقِينَ‏مَا أَمَرَ‏ اللهُ‏ بِهِ‏ أَنْ‏ يُوصَ‏ ‏َلَشَاءَ‏ اللهُ‏ إِنْ‏أُسَارَى إِنْ‏ يَأْتُوكُمْ‏وَمَا هُوَ‏ بِمُزَحْزِحِ‏ هِ‏ مِنْ‏ الْعَذَا ‏ِب أَ‏ ‏ْنيُعَمرَ‏لَيْسَ‏ الْبِر أَ‏ ‏ْن تُوَلوا وُجُوهَكُمْ‏ قِبَ‏ ‏َلالْمَشْرِقِ‏ وَالْمَغْرِبِ‏إِن اللهَ‏ لا يَسْتَحْيِي أَنْ‏ يَضْرِ‏ ‏َب مَثَلاً‏هَلْ‏ يَنظُرُونَ‏ إِلا أَنْ‏ يَأْتِيَهُ‏ ‏ْم اللهُ‏ فِيظُلَلٍ‏Face the Challenge!How do you make a فعل ماضي conditional?‏?فعل مضارع What is the difference in case of aFace the Challenge!Describe the difference between the impact of‏.فعل مضارع on the لَنْ‏ and لَمْ‏Quranic Arabic Program148Module AR03


Lesson 9A: Special Forms of Present & Future TenseImpactEnglishSo turn your faces towards it so that people will not havean argument against you.‏.يكون to يكونُ‏ changed لئلا Form: Impact onImpact on Meaning: Meaning of 'so that not' are added.Verily, he (Satan) instructs you to commit evil andvulgar acts and to say about Allah what you do notknow.Do you think to enter paradise whereas (a trouble) hasnot yet arrived on you similar to that faced by those whowere before you.It is likely that you dislike a thing whereas it is better foryou.And it is not allowed for you to take from what you havealready given (to your wives) except (the situation of)both of them fearing that both of them will not abide bythe Allah’s limits.If you exhibi the charity, it is good but if you conceal itand give it to poor (secretly) it is better for you.Allah has not yet pinpointed those of you who havestruggled (in His way), so that He may pinpoint thesteadfast ones.Impact on Form: لما has changedArabicفَوَلوا وُجُوهَكُمْ‏ شَطْرَهُ‏ لِئَلا يَكُو ‏َن لِلنا ‏ِسعَلَيْكُمْ‏ حُجةٌ‏إِنمَا يَأْمُرُكُ‏ ‏ْم بِالسوءِ‏ وَالْفَحْشَاءِ‏ ‏َوأَ‏ ‏ْنتَقُولُوا عَلَى اللهِ‏ مَا لا تَعْلَمُو ‏َنأَمْ‏ حَسِ‏ بْتُمْ‏ أَنْ‏ تَدْخُلُوا الْجَنةَ‏ وَلَما يَأْتِكُ‏ ‏ْممَثَلُ‏ الذِينَ‏ خَلَوْا مِنْ‏ قَبْلِكُمْ‏عَسى أَنْ‏ تَكْرَهُوا شَيْئاً‏ وَهُوَ‏ خَيْرٌ‏ لَكُ‏ ‏ْموَلا يَحِ‏ ل لَكُمْ‏ أَنْ‏ تَأْخُذُوا مِما آتَيْتُمُوهُ‏ نشَيْئاً‏ إِلا أَنْ‏ يَخَافَا أَلا يُقِيمَا حُدُودَ‏ الل‏ِهإِنْ‏ تُبْدُوا الصدَقَاتِ‏ فَنِعِما هِيَ‏ ‏َوإِ‏ ‏ْنتُخْفُوهَا وَتُؤْتُوهَا الْفُقَرَاءَ‏ فَهُوَ‏ خَيْرٌ‏ لَكُ‏ ‏ْملَما يَعْلَمْ‏ اللهُ‏ الذِينَ‏ جَاهَدُوا مِنْكُ‏ ‏ْموَيَعْلَمَ‏ الصابِرِينَ‏‏.يعلمَ‏ to يعلمُ‏Impact on Meaning: Meaning of 'not yet' added.But they denied what they did not grasp from Hisknowledge and its reality has not yet arrived to them.بَلْ‏ كَذبُوا بِمَا لَمْ‏ يُحِ‏ يطُوا بِعِلْمِهِ‏ وَلَمايَأْتِهِمْ‏ تَأْوِيلُهُ‏Worth ReadingThe Report of Transparency International and a Hadith. This article is an eye-openingwriting on the condition of Muslim Ummah.http://www.mubashirnazir.org/PD/English/PE02-0004-Transparency.htmQuranic Arabic Program149Module AR03


Lesson 9A: Special Forms of Present & Future TenseImpactEnglishBut they have not yet tasted the punishment.Impact on Form: لما has changed يذوقون to يذوقوا and ن deleted.Impact on Meaning: Meaning of 'not yet' added.They said, 'We accepted Islam but the faith has not yetentered into their hearts.And other ones of the who have not yet joined them.And if We wished, We will definitely take away what Wehave revealed to you.‏.نذهب added at start and end of ل،‏ ن Impact on Form:Impact on Meaning: Sentence became extremely assertive.Allah has written, 'Only I and My prophets shall surely &definitely dominate.'You shall definitely go up from one step to another step.We will definitely compensate with excellent rewardthose who remained steadfast.He said, 'Definitely I will be given wealth and children.'Allah shall definitely help the one who has helped Him(in His cause.)I will seek forgiveness for you.We will definitely be patient on what you will torture us.Then we shall definitely say to his guardian.And when a help from your Lord comes, they shalldefinitely say, 'We were with you.'They shall definitely carry their burdens.Arabicبَلْ‏ لَما يَذُوقُوا عَذَا ‏ِبقُولُوا أَسْلَمْنَا وَلَما يَدْخُ‏ ‏ْل الإِيمَانُ‏ فِيقُلُوبِكُمْ‏وَآخَرِينَ‏ مِنْهُمْ‏ لَما يَلْحَقُوا بِهِ‏ ‏ْموَلَئِنْ‏ شِ‏ ئْنَا لَنَذْهَبَ‏ ن بِالذِي أَوْحَيْنَا إِلَيْ‏ ‏َككَتَبَ‏ اللهُ‏ لأَغْلِبَ‏ ن أَنَا وَرُسُلِيلَتَرْكَبُن طَبَقاً‏ عَنْ‏ طَبٍَقلَنَجْزِيَن الذِينَ‏ صَبَرُوا أَجْرَهُمْ‏ بِأَحْسَ‏ ‏ِنقَالَ‏ لأوتَيَ‏ ن مَالاً‏ وَوَلَداً‏لَيَنصُرَن اللهُ‏ مَنْ‏ يَنصُرُهُ‏لأَسْتَغْفِرَن لَ‏ ‏َكلَنَصْبِرَن عَلَى مَا آذَيْتُمُونَاثُم لَنَقُولَ‏ ن لِوَلِي‏ِهوَلَئِنْ‏ جَاءَ‏ نَصْرٌ‏ مِنْ‏ رَبكَ‏ لَيَقُولُ‏ ن إِنا كُنامَعَكُمْ‏لَيَحْمِلُن أَثْقَالَهُ‏ ‏ْمQuranic Arabic Program150Module AR03


Lesson 9A: Special Forms of Present & Future TenseImpactEnglishAnd if you ask them, 'Who has created you?' They shalldefinitely say, 'Allah.'If Allah wills, you shall definitely enter into the SacredMosque.Then on that day, you shall be definitely be asked about theblessings (you have enjoyed in your worldly life.)And verily, those who were given the Book they know that itis the truth from their Lord.So that Allah pinpoints those believed.And the trouble you have faced with Allah’s permission onthe day (of Ohad) when two groups met (for fighting), and sothat He pinpoints the believers and so that He pinpointsthose who were engaged in hypocrisy.Impact on Form: لَ‏ has changedArabicوَلَئِنْ‏ سَأَلْتَهُمْ‏ مَنْ‏ خَلَقَهُمْ‏ لَيَقُولُ‏ ن اللهُ‏لَتَدْخُلُن الْمَسْجِ‏ دَ‏ الْحَرَامَ‏ إِنْ‏ شَاءَ‏ اللهُ‏ثُم لَتُسْأَلُ‏ ن يَوْمَئِذٍ‏ عَنْ‏ النعِيِموَإِن الذِينَ‏ أُوتُوا الْكِتَابَ‏ لَيَعْلَمُو ‏َن أَنهُ‏الْحَق مِنْ‏ رَبهِمْ‏لِيَعْلَمَ‏ اللهُ‏ الذِينَ‏ آمَنُواوَمَا أَصَابَكُمْ‏ يَوْمَ‏ الْتَقَى الْجَمْعَانِ‏فَبِإِذْنِ‏ اللهِ‏ وَلِيَعْلَ‏ ‏َم الْمُؤْمِنِي ‏َن وَلِيَعْلَ‏ ‏َمالذِينَ‏ نَافَقُوا‏.كي like يعلمَ‏ to يعلمُ‏Impact on Meaning: Meaning of 'so that' added.So soon they will see (the result of) their deviation.Soon they will know when they will see the punishment.Impact on Form: سوف has no impact on the form.Impact on Meaning: Meaning of 'soon' added and the sentence isspecific to the future tense.Soon you will be asked.So soon he will call for (his) destruction.فَسَوْفَ‏ يَلْقَوْ‏ ‏َن غَيّاً‏سَوْفَ‏ يَعْلَمُونَ‏ حِ‏ ي ‏َن يَرَوْ‏ ‏َن الْعَذَا ‏َبسَوْفَ‏ تُسْأَلُونَ‏فَسَوْفَ‏ يَدْعُو ثُبُوراً‏Worth ReadingProphet Muhammad صلى االله عليه وسلم seek refuge of Allahfrom procrastination. What’s the solution? Read more:http://www.mubashirnazir.org/PD/English/PE03-0016-Procrastination.htmWorth ReadingWhat are the Quranic teachings aboutdefamation? Read more:http://www.mubashirnazir.org/PD/English/PE02-0006-Defamation.htmQuranic Arabic Program151Module AR03


لا'‏لا'‏كتابُ‏ الصلَوةِ‏ Lesson 9B: The Law of PrayerThe Result: Calculate your score. Each paragraph carries 10 mark. If your score is less than 80%, repeatthe exercise. The translation is provided for each paragraph. Text in parenthesis [ ] is the information notdescribe in the original Arabic text but its sense is understood.The Law of Prayerكِتَابُ‏ الصلَوةِ‏شُرُوطُ‏ صِح ‏ِة الصلاةِ‏الطهَارَةُ‏ مِ‏ ‏َن الْحَدَ‏ ‏ِث:‏ لِحَدِيثِ‏ أبِي هريرةَ‏ رضي اللّه عنه:‏ تُقْبَلُ‏ صَلاةُ‏ أحَدِكُ‏ ‏ْم إذَا أحْدَ‏ ‏َث حتّى يَتَوَضأ.'‏ ‏(متفق عليه)‏دُخُولُ‏ الوَق ‏ِت:‏ وذَلِكَ‏ فِي الصلاةِ‏ الْمَفرُوضَِة الْمُؤَقتَِة لِقَوِل االله تعالى:‏ ‏'إِن الصلاةَكَانَ‏ ‏ْت عَلَى الْمُؤْمِنِي ‏َنكِتَاباً‏ مَوْقُوتاً.'‏ ‏(النساء 4:103)سَتْرُ‏ العَوْرَةِ:‏ وَحَد عَوْرَةُ‏ الرجُ‏ ‏ِل ما بَيْ‏ ‏َن سُرتِِه ورُكْبَتِِه ‏(أخذاً‏ بِالأحوَ‏ ‏ِط)‏ فَعَنْ‏ جَرْهَ‏ ‏َد قال:‏ ‏'مَر رسوُل االله صلى االله عليه وسلم وعَلَ‏ ي بُرْدَةٌ‏ وقد انكَشَفَ‏ ‏ْت فَخذِي،‏فقال:‏ ‏'غُطْ‏ فإ ‏ّن الفَخ ‏َذ عَورَةٌ.'‏ رواهُ‏ مال ‏ٌك وأحْمَ‏ ‏ُد وأبُو دَاوُ‏ ‏َد والترمِذِي‏،و ذَكَرَهُ‏ البُخَارِي فِي صحيحه مُعَلقاً.‏‏ُب عليها سَترُهُ‏ فِي الصلاةِ‏ مَا عَدَا الوَجْ‏ ‏ِه والكَفيْ‏ ‏ِن...‏ وذَلِكَ‏ لِحَدِي ‏ِث عَائِشَةَ‏ رضي االله عنها أ ‏ّن النبِي صلى االله عليه وسلم قال:‏وأما الْمَرأةُ:‏ فَجِ‏ مِيعُ‏ جَسَدِهَا عَورةٌ‏ يَجِ‏يَقبُلُ‏ االلهُ‏ صَلاةَ‏ حَائِ‏ ‏ٍض إلا بِخِ‏ مَاٍر.'‏ رواه الْخَمسةُ‏ إلا النسائي وصَححَهُ‏ اب ‏ُن خُزَيْمَةَ‏ والْحَاكِ‏ ‏ُم.‏Conditions for a Valid Prayerفَخذَيكَ‏ ،(1) Purification from filth: As mentioned in the Hadith of Abu Hurairah: 'The prayer of anyone of you is notacceptable if he has a filth until he performs ablution.' (Agreed upon).(2) Start of Time: That is about the obligatory prayer with specific time, as mentioned in Allah’s words: 'Surely theprayer is obligatory on believers at fixed times.'(3) Hiding the Coverable Parts: The limit for coverable parts of a man is what between his navel and his knees (bytaking a cover). Reported by Jarhad, he said: Allah’s Apostle passed [by me] while I was taking a shawl and mythighs was not covered. He said: 'Cover your thighs, surely the thigh is also coverable.' Malik, Ahmed, Abu Dawoodand Tirmidhi reported it. Bukhari also mentioned it in his Saheeh without chain of narrators.Regarding women, their entire body is coverable. It is obligatory on them to cover it in the prayer except face andboth hands. That is based on the Hadith of A’yesha that the Prophet said: 'Allah does not accept the prayer of awoman without a veil.' Five [compilers of Hadith] reported it except Nisai. Ibn Khuzaima and Hakim declared itauthentic.(1)(2)(3)ExplanationWordExplanationWordExplanationWordCover!Navel point of bodyBeing rightصِحةِ‏سُرةغُطْ‏Hanging, without chain ofnarratorsKneeObligatoryالْمَفرُوضَةِ‏رُكْبَةمُعَلقاً‏BodyCovering, guardingالْمُؤَقتَةِ‏ Having a fixed timeالأحوَطِ‏جَسَدِ‏Menstruating [meanswomen]Shawl, garmentمَوْقُوتاً‏ At fixed timeبُرْدَةٌ‏حَائِضٍ‏Veil covering headIt exposedThigh, upper part of legCoveringCoverable parts of bodyسَتْرُ‏العَوْرَةِ‏انكَشَفَتْ‏فَخذِ‏خِ‏ مَارٍ‏Quranic Arabic Program152Module AR03


كتابُ‏ الصلَوةِ‏ Lesson 9B: The Law of Prayerطَهَارَةُ‏ الثو ‏ِب والْبَدَ‏ ‏ِن والْمَكَا ‏ِن الذِي يُصَلي فيه:‏ لَقولِهِ‏ تعالى:‏ ‏'وَثِيَابَكَ‏ فَطَهر.'‏ ولِحَديثِ‏ الأعرابِ‏ ي الذِي بَا ‏َل فِي الْمَسجِ‏ ‏ِد فقال النبِي صلى االلهعليه وسلم ‏'صَبوا عَليِه ذَنُوباً‏ مِن ماٍء.'‏ رَوَاهُ‏ الْجَمَاعَةُ‏ إلا مُسلِمًا.‏استِقبَالُ‏ القِبْلَِة ‏(الكَعْبةُ):‏ لِقَولِ‏ االله تعالى:‏ ‏'فَوَل وَجْهَ‏ ‏َك شَطَْر الْمَسْجِ‏ ‏ِد الْحَرَاِم وَحَيْ‏ ‏ُث مَا كُنْتُم فوَلّوا وُجُوهَكُ‏ ‏ْم شَطْرَهُ.'‏ وَذَلِكَ‏ لِلقَادِ‏ ‏ِر عَلَى‏ُب على مَ‏ ‏ْن يُشَاهِ‏ ‏ُد الكعبةَ‏ فِي صَلاتِِه أ ‏ْن يَستَقْبِ‏ ‏َل الكعبةَ‏ ذَاتَهَا،‏ أمّا مَن لا يُشاهِدُهَا فَيَستَقبِلُ‏استِقبَالِهَا،‏ فإ ‏ْن عَجََز عَ‏ ‏ْن استِقبَالِهَا لِعُذَ‏ ‏ٍر فَإ ‏ّن صَلاتَهُ‏ صَحِ‏ يحَةٌ،‏ ويَجِ‏جِ‏ هَتَهَا.‏ مَتَى يَسقُ‏ ‏ُط استقبا ‏ُل القبلةَ؟ أ-‏ يسقُطُ‏ استقبا ‏ُل القبلةَ‏ فِي صلاةِ‏ وهي صلاةُ‏ الْحَرَ‏ ‏ِب لقوله تعالى:‏ ‏'فَإِنْ‏ خِ‏ فْتُم فَرِجالاً‏ أَْو رُكْباناً.'‏ قالابنُ‏ عمَر رضي اللّه عنهما:‏ ‏'مُسْتَقْبِلي القِبلِة أو غيَر مُستقبِلِيها.'‏ رواه البخاري.‏ ب-‏ صلاةُ‏ النافِلَِة فَقِبلَتُهُ‏ حَي ‏ُث اتجَهَ‏ ‏ْت بِِه رَاحِ‏ لَتَهُ،‏ ويَستَحِ‏ ب لَه أنيستقبلَ‏ بِهَا القبلةَ‏ عِن ‏َد تَكبِيْرَةِ‏ الإحراِم ثُم يَتجَهُ‏ بِهَا حي ‏ُث كَانَ‏ ‏ْت وَجهَتُهُ.‏ ج-‏ العَاجِ‏ زُ‏ عَن استقبالِها كالْمُكرَهِ‏ كأ ‏ْن يَكُوَن مَربُوطاً‏ أو مَصلُوباً‏ لِغَيِْر القبلةِ،‏والْمريضُ‏ الذي لا يستَطِي ‏ُع أن يَتَحَر ‏َك إلى جِ‏ هَ‏ ‏ِة القِبلَِة.‏ لقوله تعالى:‏ لا يُكَل ‏ُف االله نَفْساً‏ إلا وُسْعَها وقوله تعالى:‏ فَاتقوا االله مَا اسْتَطَعْتُم...‏ ‏(التغابن‏(البقرة 2:239)‏(البقرة 2:144)لِلراكِبِ‏ ،والْمَرِيضِ‏ ،‏(البقرة 2:268)‏(الْمُدثِر 74:4)،الْخَوفِ‏ ،(4) Purification of the Cloth, the Body and the Place where a person is performing prayer: As mentioned in Allah’swords: 'Purify your cloths.' Also mentioned in the Hadith of the villager who delivered urine at the Mosque. TheProphet said: 'Pour a bucket of water on it.' Entire group [of compilers of Hadith] reported it except Muslim.(5) Facing towards the Prayer Direction (Ka’aba): As mentioned in Allah’s words: 'Turn your faces to the SacredMosque. Wherever you are, turn your faces towards it.' This is for the person who is capable to face towards it. If heis unable to face towards it due to a reason, then his prayer is correct. It is obligatory for the person to face towardsthe Ka’aba itself who is viewing the Ka’aba. If it is not in his sight, then he should face towards it direction.When [the condition of] Facing towards Ka’aba is Waived?(A) [The condition of] facing towards Ka’aba is waived during the prayer of danger. This is in case of prayingduring a war. As mentioned in Allah’s words, 'If you fear, then pray on foot or while riding.' Ibn U’mar said: '[Itmeans that he should pray] whether he is facing towards Ka’aba or not.' Bukhari reported it.(B) [For a person performing] Non-Obligatory Prayer for a Rider, [the condition of facing towards Ka’aba iswaived]. His direction of prayer will be towards where the ridden [vehicle or animal] is moving. It is preferable forhim to face towards Ka’aba at the time of first 'Allah o Akbar', then face towards wherever his [vehicle or animal] ismoving.(C) The person who is unable to face towards it [Ka’aba] like a bound person or a patient. If he is tied or crucifiedtowards some direction other than Ka’aba, or he is the patient who is unable to move towards the direction ofKa’aba [it is not essential for him to face towards it]. As mentioned in Allah’s words: 'Allah does not place a burdenon a person beyond its capacity.' In other words, 'Be careful to Allah up to your extent….'.ExplanationAnimal, bus, car etc.It is preferableOne who is forced to doBoundCrucifiedHe movesYou are capable ofWordExplanationHe became unable toWordExplanationHe delivered urine:(4)(5)(64:16Wordبَالَ‏صَبواعَجَزَ‏عُذَرٍ‏رَاحِ‏ لَةيَستَحِ‏ بالْمُكرَهِ‏Reason, excuseIt declines, it is waivedWarPour!Bucketذَنُوباً‏وَليَسقُطُ‏الْحَرَبِ‏مَربُوطاً‏One who face towardsTurn your face!Towards, in the directionشَطْرَ‏القَادِرِ‏مُسْتَقْبِلالنافِلَةِ‏مَصلُوباً‏Not obligatory يَتَحَركَ‏Capableاستِقبَالِ‏الراكِبِ‏One mounted on something اسْتَطَعْتُمFacing towardsQuranic Arabic Program153Module AR03


كتابُ‏ الصلَوةِ‏ Lesson 9B: The Law of Prayerالنيةُ:‏ وهِي القَص ‏ُد أِو الْعَزمُ‏ عَلَى فِع ‏ِل الشيءِ،‏ ومَحَلهَا القَلْ‏ ‏ُب لا دَخَ‏ ‏َل لِلِسَا ‏ِن فيها،‏ فلَ‏ ‏ْم يَنقُ‏ ‏ْل ع ‏ِن النبِي صلى االله عليه وسلم ولا عَن أحَ‏ ‏ٍد مِ‏ ‏ْن أصحَابِِه رض ‏ِىاالله عنهم ولا التابِعِيْ‏ ‏َن ولا الأئِمةُ‏ الأربَعَةُ‏ فِي النيِة لَف ‏ٌظ ق ط إلاّ‏ فِي الْحَ‏ ج والعُمرَةِ.‏ وزَمَنُهَا فِي أو‏ِل الصلاةِ‏ أي عِن ‏َد تكبيْرَةُ‏ الإِحرَاِم.‏َ(6)أركَانُ‏ الصلاةِ‏للصلاةِ‏ أركا ‏ٌن تَتَكُوُن مِنها،‏ فإذَا نَقَ‏ ‏َص منها رُك ‏ٌن فإ ‏ّن الصلاةَ‏ تَكوُن نَاقِصَةٌ‏ بَاطِلَةٌ‏ ولا يُعْتَ‎د بِهَا شَرعًا نُبِينُهَا فِيمَا يَلَي:‏القِيَامُ‏ فِي الفَر ‏ِض:‏ لقول االله تعالى:‏ ‏'وَقُومُوا الله قَانِتِيْ‏ ‏َن.'‏ وقَولُ‏ الرسوِل صلى االله عليه وسلم:‏ ‏'صَلّوا كما رأيْتُمُونِي أُصَلّي.'‏ رواه البخار ‏ُي وأحْم ‏ُد.‏وحديثُ‏ عِمرا ‏َن بن حُصي ‏ٍن رضي االله عنه قال:‏ كانتْ‏ بِي بَوَاسِ‏ يْرُ،‏ فسأل ‏ُت النبِ‏ ي صلى االله عليه وسلم عَ‏ ‏ِن الصلاةِ‏ فقال:‏ ‏'صَل قَائماً،‏ فَإ ‏ْن لَم تَستَطِ‏ ‏ْع فقَاعِداً،‏ فإ ‏ْنلَم تَستَطِ‏ ‏ْع فَعَلَى جُنُ‏ ‏ٍب.'‏ رواه البخاري.‏فَمَنْ‏ كان قَادِرًا على القياِم ولَم يَقُ‏ ‏ْم فِي صلاةِ‏ الفَرِيضَِة بَطَلَ‏ ‏ْت صَلاتُهُ،وأمّا فِي النافلةِ،‏ فصلاةُ‏ القَاعِ‏ ‏ِد مع القُدرَةِ‏ على القياِم صَحِ‏ يحَةٌ‏ لَكِن ثَوَابُهُ‏ على النص ‏ِف مِنصَلاةِ‏ القائِمِ،‏ لِحدي ‏ِث اب ‏ِن عُمََر رضي اللّه عنهما قال:‏ حُدثَتْ‏ أ ‏ّن رسوَل االله صلى االله عليه وسلم قال:‏ ‏'صلاةُ‏ الرجُ‏ ‏ِل قاعدًا نِص ‏ُف الصلاةِ.'‏ رواه البخاري ومسلم.‏‏(البقرة 2:238)(6) Intention: It is the determination or decision to do something. Its place is the heart. Tongue is not included in it. Itis not narrated at all about the Prophet, anyone of his companions, followers of companions and the four juristicleaders to describe intention in words except in case of Major or Minor Pilgrimage. Its time is at the start of prayeri.e. at the time of the first 'Allah o Akbar'.The Parts of PrayerThere are certain parts of prayer. If any part is missing, the prayer will remain incomplete and void. It is not allowedto cross this limit by Shari’ah. We explain them as follows:(1) Standing at Obligatory Prayers: As Allah mentioned, 'Stand in front Allah obediently.' The Prophet saying, 'Prayin the same way as you see me praying.' Bukhari & Ahmed reported it. And mentioned in the Hadith of I’mran IbnHusain, he said: I suffered with piles, I asked the Prophet to about the prayer, he replied, 'Pray while standing. If youare unable to do so, then [pray] while sitting, and even if you are unable to do so, then pray while lying on yourside.' Bukhari reported it.Whoever is capable to stand and he did not stand during obligatory prayers, his prayer will become void. In case ofnon-obligatory prayers, prayer while sitting along with the ability to stand is correct but its reward will be half ofpraying while standing. As mentioned in the Hadith of Ibn U’mar, he said: 'It is described that Allah’s Apostle said,'The prayer of a sitting man is half prayer.' Bukhari & Muslim reported it.(1)ExplanationWordExplanationWordExplanationWordPiles, a decease of analpointركن Parts, plural ofIntentionالنيةُ‏أركانٌ‏بَوَاسِ‏ يْ‏ ‏ُرStandingSittingLying on sidesWe explainStandingStand! O you allDeterminationDecisionPlaceالقَصدُ‏الْعَزمُ‏مَحَلنُبِينُ‏القِيَامُ‏قُومُواقَائماً‏قَاعِداً‏على جُنُبٍ‏He does not standIt becomes voidIt is describedObedientYou see meNeverقطتكبيْرَةُ‏الإِحرَامِ‏قَانِتِيْنَ‏رأيْتُمُونِيلَم يَقُمْ‏بَطَلَتْ‏حُدثَتْ‏Saying االله أكبر at thebeginning of prayerQuranic Arabic Program154Module AR03


يفِ‏يفِ‏يفِ‏لا'‏كتابُ‏ الصلَوةِ‏ Lesson 9B: The Law of Prayerومَنْ‏ عَجََز عَ‏ ‏ِن القِيَاِم فِي الفَر ‏ِض صَلى عَلى حَس ‏ِب قُدرَتِِه وله أجرُهَا كامِلاً‏ لِحَدي ‏ِث أبِي مُوسَى رضي االله عنه أ ‏ّن النبِ‏ ي صلى االله عليه وسلم قال:‏ ‏'إذَا مَرِ‏ ‏َض العَب ‏ُد أوسَافَرَ‏ كَتَ‏ ‏َب لَه مِثلُ‏ ماكان يَعمَلُ‏ مُقِيماً‏ صَحِ‏ يحًا.'‏ رواه البخاري.‏تَكبِْي ‏َرةُ‏ الإحرام:‏ ولَفظَُها ‏'االلهُ‏ أكبَُر'،‏ لا يُجْ‏ ‏َزي غَيُرها.‏ لِحدي ‏ِث عل ي رضي االله عنه أن النبِي صلى االله عليه وسلم قال:‏ مِفْتاحُ‏ الصلاةِ‏ الطّهُوُر وتَحريُْم ‏َها‏َصلاتُهُ:‏ ‏'إذا قُمْ‏ ‏َت إلى الصلاةِ‏ فَكَبر.'‏ متفق عليهالتكْبِيرَ‏ وتَحْلِيلُها التسلِي ‏ُم.'‏ رواه أبو داود والترمذي والْحاكم وصححه وغيرهم.‏ ولِحديث أبي هريرة الْ‏ ‏َمسيءِ‏‏َحةِ:‏ وهِي رك ‏ٌن ‏ُك ل ‏َر كعٍَة ‏ِمن رَكعَا ‏ِت النف ‏ِل والَفر ‏ِض على الإماِم والْ‏ ‏ُمنَف ‏ِرِد واختَلَ‏ ‏َف الْ‏ ‏َمأمُوِمقَِراءَةُ‏ الَفاتِ‏الر‏ُكوعُ:‏ لَِقوله تعالى:‏ ‏'يَا أَيهَا الذِي ‏َن آمَنُوا ارْكَعُوا وَاسْجُدُوا وَاعْبُدُوا رَبكُ‏ ‏ْم وَافْعَلُوا الْخَيْ‏ ‏َر لَعَلكُ‏ ‏ْم تُفْلِحُوَن.'‏ ‏(الحج 22:77) ولقولِ‏ الرسوِل صلى االله عليه وسلمللمَسِ‏ يءِ‏ فِي صلاتِِه:‏ ‏'ثُم ارك ‏ْع حتّى تَطْمَئِ‏ ن رَاكِعاً.'‏ ولِحديث أبِي مسعوٍد البَدرِ‏ ي أن النبِي صلى االله عليه وسلم قال:‏ تُجْزِي صَلاةٌ‏ لا يُقي ‏ُم الرجُلُ‏ فيها صُلْبُهُ‏ فِيالرَكُوعِ‏ والسجُوِد.'رواه الْخمسةُ‏ وابن خزيمة وابن حبّان والطبراني والبيهقي وصححه،‏ وقال الترمذي:‏ حسن صحيح.‏....َ(3)(4)If a person is unable to stand in obligatory prayers, he should pray according to his ability and he will have thecomplete reward. As mentioned in the Hadith of Abu Musa that the Prophet said: 'When a slave becomes sick or hetravels [and is unable to pray in full], reward of a person living in right condition is written for it.(2) The Takbeer of Starting the Prayer: Its words are 'Allah o Akbar'. It is not allowed to say any other words. Asmentioned in the Hadith of A’li that the Prophet said: 'The key of prayer is purification. Its start is by saying 'Allah oAkbar' and its end is with 'Assalaam o alaikum wa Rahmatullah'. Abu Dawood, Tirmidhi, Hakim and othersreported it and declared it authentic. In the Hadith of Abu Hurairah about the person who committed mistakes in hisprayer, it is mentioned: 'When you stand for prayer, say ‘Allah o Akbar’.' Agreed upon.(3) Reciting Al-Fatihah: It is the part of each Rak’at in obligatory and non-obligatory prayers. [It is obligatory for]the prayer-leader and the person praying individually. There is disagreement about the person performing prayer inleadership of other. [According to some scholars, it is also obligatory for him while others do not consider itobligatory].(4) Bowing Down: As mentioned in Allah’s words, 'O believers! Bow down, prostrate and worship your Lord. Dogot so that you become successful.' As mentioned in the words of the Prophet about the person who committedmistakes in his prayer, 'Then bow down until you become calm in your bowing down.' In the Hadith of Abu Mas’udAl-Badri that the Prophet said: 'The prayer of the person is not valid who does not level his back during bowingdown and prostrating.' Five [compilers of Hadith] reported it. Ibn Khuzaima, Ibn Habban, Tabrani and Baihiqi alsoreported it and declared it authentic. Tirmidhi said: This is moderately authentic.(2)ExplanationWordExplanationWordExplanationWordBeing all acts lawful at endof prayerحَسبِ‏ According toكامِلاً‏تَحْلِيلُ‏التسلِيمُ‏كَبرالْمُنفَرِدِ‏االله أكبر Say,Person performing prayeraloneالسلام عليكم و رحمة Sayingat end of prayer االلهPerfectPerson performing prayerin leadership of otherلا يُجْزَيالْمَسيءِ‏الْمَأمُومِ‏A person who committedmistakes in the prayerIt is not allowedIt is performedsatisfactorilyمِفْتاحُ‏قُمْتَ‏تَطْمَئِن You standKeyBackتَحريْمُ‏صُلْبُ‏Being all acts unlawfulat start of prayerQuranic Arabic Program155Module AR03


كتابُ‏ الصلَوةِ‏ Lesson 9B: The Law of Prayerالرفعُ‏ مِ‏ ‏َن الركوِع والاعتِدَا ‏ُل قائِمًا:‏ لِقَولِ‏ أبِي حُمي ‏ٍد فِي صِفَِة صَلاةِ‏ رسوِل ا ‏ِالله صلى االله عليه وسلم:‏ ‏'وإذَا رَفَ‏ ‏َع رَأسَهُ‏ اسْتَوَى قَائِمًا حتّى يَعُودُ‏ كُ‏ ل فَقَاٍر إلىمَكَانِهِ.'‏ متفق عليه.‏ وقولُ‏ عائشةَ‏ رضي اللّه عنها عن النبِي صلى االله عليه وسلم:‏ ‏'فَكَانَ‏ إذَا رَفَ‏ ‏َع رَأسَهُ‏ من الركوِع لَم يَسجُ‏ ‏ْد حتّى يَستَوِي قَائِمًا.'‏ رواه مسلم.‏ولِقَولِهِ‏ صلى االله عليه وسلم للمَسِ‏ يِء فِي صَلاتِِه:‏ م'ثُ‏ ارف ‏ْع حتّى تَعتَدِ‏ ‏ُل قَائِمًا.'متفق عليه.‏السجُودُ:‏ وَصِفَتُهُ‏ أَ‏ ‏ْن يُمَك ‏َن جَبْهَتَه وأَنْفَه وكَفيِْه وَرُكْبَتَيِْه وأَطْرَا ‏َف قَدَمَيِْه مِ‏ ‏َن الأرْ‏ ‏َض.‏ والدليلُ‏ عَلَى أنّه رُك ‏ٌن قَولُهُ‏ تعالى:‏ ‏'يَا أَيهَا الذِي ‏َن آمَنُوا ارْكَعُوا وَاسْجُدُواوَاعْبُدُوا رَبكُ‏ ‏ْم وَافْعَلُوا الْخَيْ‏ ‏َر لَعَلكُ‏ ‏ْم تُفْلِحُوَن.'‏ ‏(الحج 22:77) وحديثُ‏ اب ‏ِن عبا ‏ٍس رضي االله عنهما قال قال النبِي صلى االله عليه وسلم:‏ ‏'أُمِرْتُ‏ أَ‏ ‏ْن أَسْجُ‏ ‏َد على سَبْعَةِ‏‏ُت الثيَا ‏َب والشعَر.'‏ رواه البخاري ومسلم واللفظ للبخاري.‏ وقوله صلى االلهأَعْظُمٍ،‏ على الْجَبْهَ‏ ‏ِة وأَشاَر بِيَدِهِ‏ إلى أنفِِه واليدين والركْبَتيْن وأطرا ‏ِف القدمَيْن ولا نَكْفِ‏عليه وسلم للمسيء فِي صلاتِِه:‏ م'ثُ‏ اسجُ‏ ‏ْد حتّى تَطمَئِ‏ ن سَاجِ‏ دًا.'‏الْجُلُوسُ‏ بَيْ‏ ‏َن السجدَتَيْ‏ ‏ِن:‏ ودليلُهُ‏ قوُل عائشةَ‏ رضي االله عنها عن صَلاةِ‏ النبِي صلى االله عليه وسلم ‏'وكان إذا رَفَ‏ ‏َع رأسَهُ‏ مِ‏ ‏َن السجدَةِ‏ لَم يَسجُ‏ ‏ْد حتّى يَستَوِي‏ُب رِجْلَهُ‏ اليُمْنَى ويستَقبِلُ‏ بِأصابِعَهَا القبلةَ).‏‏َس مُفتَرِشاً‏ يَفْرُ‏ ‏ُش رِجْلَهُ‏ اليُسرى فَيَقعَ‏ ‏ُد عليها ويَنْصِ‏جَالِسًا.'‏ رواه مسلم.‏ وصِفَةُ‏ هَذا الْجُلُو ‏ِس أن يَجلِ‏:(5) Raising up after Bowing Down and Standing Moderately: As mentioned in the words of Abu Humaid about thedescription of the Prayer of Allah’s Apostle: 'When he used to raise his head, he used to stand straight up to the pointthat his back bones returned to their original place.' Agreed upon. In words of A’yesha about the Prophet: 'When heused to raise his head after bowing down, he did not use to prostrate before standing straight.' Muslim reported it. Inthe words of the Prophet about the person who committed mistakes in his prayer, 'Then raise [your head] until youstand moderately.' Agreed upon.(5) Prostration: Its method is that his [the person performing prayer] forehead, his nose, his hand-palms, his kneesand the toes of his feet are firmly placed on the land. The argument for that it is a part of prayer is Allah’s words: 'Obelievers! Bow down, prostrate and worship your Lord. And do good so that that you become successful.' In theHadith of Ibn A’bbas, the Prophet said: 'I am instructed to prostrate on seven bones: He mentioned by his handstowards his forehead, his nose, two hands, two knees and toes of his feet. Cloth and hair should not be pulled.'Bukhari and Muslim reported it and words belong to Bukhari. His words about the person who committed mistakesin his prayers: 'Then prostrate until you become calm in your prostration.'(7) Sitting between two Prostrations: Its argument is the words of A’yesha about the Prayer of the Prophet: 'When heused to raise his head from prostration, he did not use to prostrate [again] until he used to sit straight.' Muslimreported it. The method of this sitting is that the person should spread his left foot and sit on it and erect his rightfoot straight and [try to] direct its fingers towards the Ka’aba.) يأ(5)(6)(7)ExplanationWordExplanationWordExplanationWordعِظام Bones, plural ofWe pullSittingHe becomes straightForeheadNoseTwo palmsEdges, toesRaising upModerate behaviorHe became straightBack bonesالرفعُ‏اعتِدَالُ‏اسْتَوَىفَقَارٍ‏جَبْهَةأَنْفَ‏كَفيْنأَطْرَافَ‏أَعْظُمٍ‏نَكْفِتُ‏الْجُلُوسُ‏يَستَوِيHe spreadsHe erectsFeetArgumentRaise!You become moderateارفعْ‏تَعتَدِلُ‏قَدَمَيْنالدليلُ‏يَفْرُشُ‏يَنْصِبُ‏Quranic Arabic Program156Module AR03


كتابُ‏ الصلَوةِ‏ Lesson 9B: The Law of Prayerالطمأنِينَةٌ:‏ وهِي السكوُن وإ ‏ْن كان زَمنَهُ‏ قَلِيلاً‏ أي البَقَاءُ‏ بَع ‏ُد استِقرَاِر الأعضاِء فِي الركُوِع والرف ‏ِع مِنهُ‏ والسجُوِد والْجُلُو ‏ِس بين السجدَتَيْ‏ ‏ِن.‏ والدلِيلُ‏ على أ نالطمأنِينَةَ‏ رُك ‏ٌن قَولُهُ‏ صلى االله عليه وسلم فِي حدي ‏ِث الْمَسيِء فِي صَلاتِِه:‏ م'ثُ‏ ارْكَ‏ ‏ْع حتّى تَطمَئِ‏ ن رَاكِعًا،‏ ثُم ارْفَ‏ ‏ْع حتّى تَعتَدِ‏ ‏ُل قَائِمًا ثُم اسْجُ‏ ‏ْد حتّى تطمئ ن سَاجِ‏ دًا ثُمارْفَعْ‏ حتّى تطمئ ن جَالِسًا ثُم اسْجُ‏ ‏ْد حتّى تطمئن سَاجِ‏ دًا،‏ ثُم افْعَ‏ ‏ْل ذلك فِي صَلاتِ‏ ‏َككُلهَا.'‏ متفق عليه من حديث أبي هريرة رضي اللّه عنه.‏الْجلوسُ‏ لِلتشَه ‏ِد الأخِ‏ يِْر والتَسلِيمَتَيْ‏ ‏ِن:‏ وهُو الثابِ‏ ‏ُت الْمَعرُو ‏ُف مِن هَد ‏ِي النبِي صلى االله عليه وسلم،‏ فقد كان يَقعُ‏ ‏ُد القُعُوَد الأخِ‏ يْ‏ ‏َر ويَقرَأُ‏ فِيِه التشَهدِ،‏ وقاللِلمَسِ‏ يءِ‏ فِي صَلاتِِه:‏ ‏'فإذَا رَفَعْ‏ ‏َت رَأسَ‏ ‏َك مِ‏ ‏ْن آخِ‏ ‏ِر سَجدَةٍ‏ وقَعَدْ‏ ‏َت قَدَر التشه ‏ِد فَقَ‏ ‏ْد تَم ‏ْت صَلاتُ‏ ‏َك.'‏التشَهدُ‏ الأخِ‏ يْ‏ ‏ُر:‏ والدليلُ‏ على أنّه رُك ‏ٌن قَولُهُ‏ صلى االله عليه وسلم:‏ ‏'صَلوا كما رَأيْتُمُونِي أصُلي.'‏ وأنه صلى االله عليه وسلم كان يُدَاوِمُ‏ على ذَلِ‏ ‏َك وأمََر بهالْمَسِ‏ يءُ‏ فِي صَلاتِِه.‏ وقولُ‏ اب ‏ُن مَسعُوٍد واب ‏ُن عَبا ‏ٍس رضي االله عنهم:‏ ‏'كان رسوُل االله صلى االله عليه وسلم يُعَلمُنَا التشه ‏َد كما يُعلمنا السُورةَ‏ مِن القُرآ ‏ِن.'‏ روى قوَلابنِ‏ مسعوٍد البخار ‏ُي ومسل ‏ٌم وقوُل اب ‏ُن عبا ‏ٍس مسل ‏ٌم والنسائِ‏ ي.‏صِيغَةُ‏ التشَه ‏ِد:‏ قد وَرَدَ‏ ‏ْت صي ‏ُغ لِلتشه ‏ِد عَن اب ‏ِن مسعوٍد واب ‏ِن عبا ‏ٍس واب ‏ِن عمَر وأبِي موسَى الأشعَرَي ‏،وعمَر بن الْخطا ‏ِب رضي االله عن الْجَمِيعِ،‏ تَقتَرِ‏ ‏ُب ألفا ‏ُظ ك ‏ِلواحِ‏ دَةٍ‏ من غَيْرِهَا،‏ وأصِحهَا تشه ‏ُد اب ‏ِن مسعودٍ،‏ قال مسل ‏ٌم رَحِ‏ مَهُ‏ االله تعالى:‏ ‏'أجْمَعُ‏ النا ‏ُس على تشه ‏ِد اب ‏ُن مَسعُوٍد.'‏ ومَعَ‏ ذَلِ‏ ‏َك فأ ي صِيغٍَة تَشَه ‏َد بِهَا الْمُصَلي أجْزَأَتْهُ‏إذاكانت وَارِدَةٌ‏ بِنَق ‏ٍل صَحِ‏ ي ‏ٍح.‏(8) Calmness: It is absence of excitement even for a short while. It means that the organs should become stableduring bowing down, raising head after it, two prostrations and sitting between two prostrations. The argument thatthis calmness is a part of prayer is the Prophet’s words about the person who committed mistakes in his prayer:'Then bow down until you become calm in your bowing down. Then raise [your head] until you stand moderately.Then perform prostration until you become calm in your prostration. Then raise your head until you become calm insitting. Then prostrate again until you become calm in your prostration. Then do that in your entire prayer.' Agreedupon. A part of the Hadith of Abu Hurairah.(9) Sitting for the Last Tashahud and Two Greetings: This is proved and well-known in the guidance of the Prophet.He used to sit at end of the prayer and recite 'Tashahud' in it. He said to the person who committed mistakes in hisprayer: 'When you raise your head from the last prostration and sit for the time of Tashahud, your prayer willcomplete.'(10) The Last Tashahud: The argument for that it being a part of the prayer is Prophet’s words: 'Pray as you see mepraying.' He used to recite it continuously and instructed the person who committed mistake during his prayer. IbnMasud and Ibn A’bbas said: 'Allah’s Apostle used to teach us ‘Tashahud’ as he used to teach us a chapter of Quran.'Bukhari & Muslim reported the words of Ibn Mas’ud and Muslim & Nisai reported the words of Ibn A’bbas.Words of Tashahud: The words of Tashahud are reported by all of Ibn Mas’ud, Ibn A’bbas, Ibn U’mar, Abu MusaAl-Ash’ari and U’mar Ibn Al-Khattab. The words of each one of them are near to each other. The most correctTashahud is reported by Ibn Mas’ud. Muslim said: 'People agreed upon the Tashahud of Ibn Mas’ud.' If a personperforming prayer recites Tashahud in whatever words, it will be sufficient if reported in an authentic narration.َ(8)(9)(10)ExplanationWordExplanationWordExplanationWordWordsIt arrivedThe most correct of itThey agreedIt sufficesProvedWell-knownIt completedHe continued to doHe teaches usالثابِتُ‏الْمَعرُوفُ‏تَمتْ‏يُدَاوِمُ‏يُعَلمُنَاصِيغَةُ‏وَرَدَتْ‏أصِحهَاأجْمَعُ‏أجْزَأَتْ‏CalmnessCalmnessStayingStabilityOther, lastالطمأنِينَةٌ‏السكونُ‏البَقَاءُ‏استِقرَارِ‏الأخِ‏ يْرِ‏Quranic Arabic Program157Module AR03


كتابُ‏ الصلَوةِ‏ Lesson 9B: The Law of Prayerتشهدُ‏ اب ‏ِن مسعوٍد:‏ ‏'التحيات الله والصلَوَا ‏ُت والطيبَاتُ،‏ السلامُ‏ عليك أيهَا النبِ‏ ي ورحْمَةُ‏ ا ‏ِالله وبَرَكَاتُهُ،‏ السلامُ‏ علينا وعلى عِبَاِد ا ‏ِالله الصَالِحِ‏ ينَ،‏ أشه ‏ُد أ ‏ْن لا إلَهَ‏ إلاااللهِ،‏ وأشه ‏ُد أ ‏ّن مُحَمدًا عَبدُهُ‏ ورَسُولُهُ.'‏التسْليم:‏ ثَبَتَتْ‏ فَرضِيةُ‏ السلاِم بِقَوِل النبِي صلى االله عليه وسلم فِي حَدِي ‏ِث عَلِ‏ ي رضي اللّه عنه:‏ ‏'مِفتَاحُ‏ الصلاةِ‏ الطهوُر وتَحرِيْمُهَا التكبِيْ‏ ‏ُر وتَحلِيلُهَاالتسلِيمُ.'‏ رواه أحْم ‏ُد والشَافِعِ‏ ي و أبُوداوَد واب ‏ُن مَاجه والترمَذِ‏ ي وقال:‏ هذا أصِ‏ ح شيٍء فِي البَا ‏ِب.‏ وعَن وَائِلُ‏ بن حُجْ‏ ‏ٍر رضي االله عنه قال:‏ صَليْتُ‏ م ‏َع النبِي صلىاالله عليه وسلم فكان يُسَل ‏ُم عَن يَمِينِِه:‏ ‏'السلامُ‏ عليكم ورحْمَةُ‏ ا ‏ِالله وبَرَكَاتُهُ.'‏ وعن شِ‏ مَالِِه:‏ ‏'السلام عليكم ورحْمة االله وبركاته.'‏ رواه أبو داود بإسناٍد صحي ‏ٍح.‏ وإنِ‏اكتَفَى بِقولِِه:‏ ‏'السلام عليكم'‏ أو ‏'السلام عليكم ورحْمة االله'‏ أجْزَأَهُ‏ وكُلهُ‏ وَارِدٌ.‏تَرتِيبُ‏ الأركَا ‏ِن:‏ ترتيب الأركا ‏ِن عَلى ما هي مَذكُورَةٌ‏ آنِفًا رُك ‏ُن مِن أركَا ‏ِن الصلاةِ‏ فَلَو سَجَ‏ ‏َد الإنسا ‏ُن قَب ‏َل أ ‏ْن يَركَ‏ ‏َع مَثَلاً‏ مُتَعَمدًا بَطَلَ‏ ‏ْت صَلاتُهُ.‏ وإذا خَالَ‏ ‏َف‏ُب عليه أ ‏ْن يَعُوَد إلى الرك ‏ِن الذِي قَدمَهُ‏ فَيفعَلُهُ‏ فِي تَرتِيبِِه.‏ وإلا بَطَلَ‏ ‏ْت صلاتُهُ.‏ دَليلُهُ‏ حدي ‏ُث الْمَسيِء فِي صَلاتِهِ،‏ وعَمِ‏ ‏َل الرسوُل صلىالترتِيبَ‏ سَهوًا ثُم ذَك‏َر فإنّه يَجِ‏االله عليه وسلم القائل:‏ ‏'صلّوا كما رأيتموني أصلي.'‏ رواه البخاري.‏ فلَمْ‏ يَثبُ‏ ‏ْت أ ‏ّن النبِ‏ ي صلى االله عليه وسلم فَعَ‏ ‏َل خِ‏ لا ‏ُف هذا الترتي ‏ِب ولو مَرةً‏ وَاحِ‏ دةً‏ فِي حَيَاتِِه.‏The Tashahud of Ibn Mas’ud: 'All the greetings, prayers and pure things are for Allah. Peace be upon you, OProphet, along with Allah’s mercy and blessings. Peace be upon us and on pious slaves of Allah. I declare that thereis no god except Allah and I declare that Muhammad is His slave and His prophet.'(11) Greeting: Obligation of greeting is proved by the Prophet’s words in the Hadith of A’li: 'The key of prayer ispurification. Its start is by Takbeer and its end is by greetings.' Ahmed, Shafi’i, Abu Dawood, Ibn Maja andTirmidhi reported it and said: 'This is the most authentic thing in this chapter.' Reported by Wail Ibn Hajar, he said:'I performed prayer with the Prophet and he greeted [while looking] at his right [shoulder]: 'Peace be upon you andAllah’s mercy and His blessings.' And on his left [shoulder, he said]: 'Peace be upon you and Allah’s mercy and Hisblessings.' Abu Dawood reported it with authentic chain of narrators. It is sufficient to say, 'Peace be upon you' or'Peace be upon you and Allah’s mercy'. It suffices and all of them arrive [in reports of Hadith].(12) The Sequence of Parts: The sequence of parts mentioned previously is also a part among the parts of prayer. If,for instance, a person prostrates before bowing down deliberately, his prayer will become void. If he does so bynegligence and then recalls, it is essential for him to return to that part that he advanced, then he should do in the[right] sequence, otherwise his prayer will become void. Its argument is the Hadith of the person who committedmistakes in his prayer and the action of the Prophet while saying: 'Pray as you see me praying.' Bukhari reported it.It is not proved from the Prophet any action against this sequence even a single time in his life.(11)(12)فعل Face the Challenge! How do you make a‏?مضارعفعل interrogative? How do you do so in case of a ماضيExplanationWordExplanationWordExplanationWordHe violatedNeglectfully,unintentionallyHe was remindedHe advanced, he didsomething before otherSequencePreviouslyDeliberatelyIt becomes voidIt is provedObligationIt sufficeComingثَبَتَتْ‏فَرضِيةُ‏أجْزَأَ‏وَارِدٌ‏تَرتِيبُ‏آنِفًامُتَعَمدًابَطَلَتْ‏خَالَفَ‏سَهوًاذَكرَ‏قَدمَ‏Quranic Arabic Program158Module AR03


كتابُ‏ الصلَوةِ‏ Lesson 9B: The Law of Prayerالصلاةِ‏ مُبطِلاتُ‏ومِما يُبطِلُ‏ الصلاةَ:‏ما يَنْقُ‏ ‏ُض الوُضُوءَ:‏ لأنّ‏ الطهارةَ‏ شر ‏ٌط فِي صِح ‏ِة الصلاةِكما تَقَد ‏َم فإذا انتَقَضَ‏ ‏ِت الطهارةُ‏ انتقضَ‏ ‏ِت الصلاةُ‏ أي بَطَلَ‏ ‏ْت.‏‏(‏‎2‎‏)كشفُ‏ العَورةِ:‏ لأنّ‏ سَتُر العَورَةِ‏ شَر ‏ٌط فِي صحة الصلاةِكما فإذَا انكَشَفَ‏ ‏ِت العَورَةُ‏ عَمَدًا،‏ بطلت الصلاة.‏استدْبَارُ‏ الكَعبَِة:‏ لأنه شُرِ‏ ‏َط استقبالُهَا لصحة الصلاة إلا لِجَاهِ‏ ‏ٍل فإنكان عَالِمًا عَامِدًا بطلت صلاته.‏الزيادة فِي الأركا ‏ِن أِو النَق ‏ِص مِنها عمدًا:‏ لأنّها عِبَادَةٌ‏ تَوقِيفِيةٌ‏ لا تَجُوُز الزيادةُ‏ عليها ولا النق ‏ُص مِنها فإ ‏ْن فَعَ‏ ‏َل عَامِدًا بَطَلَ‏ ‏ْت صَلاتُهُ.‏تَقدِيْمُ‏ بَع ‏ِض الأركا ‏ِن على ما قَبلُهَا:‏ تَرتِيبُ‏ الأركا ‏ِن رك ‏ٌن من الصلاةكما علِمْ‏ ‏َت فإ ‏ْن قَد ‏َم أو أَخ‏َر عَمدًا أخَ‏ ل بِهَذا الترتِي ‏ِب وبطلت صلاته.‏فَسْخُ‏ الني‏ِة أو نِيّةُ‏ الْخُرُوِج من الصلاة:‏ لأنّ‏ النيةَ‏ واستِدَامَتِهَا شر ‏ٌط لصحة الصلاة،‏ فإ ‏ْن فَسَخَهَا أو نَوَى الْخُرُوَج مِ‏ ‏َن الصلاةِ‏ بطلت صلاته.‏الكلامُ‏ الْخَارِ‏ ‏ُج عن الصلاة:‏ مَن تَكَل ‏َم عامدًا عالِمًا بِحُرمَِة الكلاِم فِي الصلاةِ‏ بطلت صلاته،‏ لِحدي ‏ِث زي ‏ِد ب ‏ِن أرقم:‏ ‏'كُنا نَتَكَل ‏ُم فِي الصلاةِ،‏ يُكَل ‏ُم الرجلُ‏ مِناصاحِ‏ بَهُ‏ وهو إلى جُنُبِِه فِي الصلاة فَنَزَلَ‏ ‏ْت وَقُومُوا الله قَانتين فَأُمِرْنا بالسكو ‏ِت ونُهِينا عَ‏ ‏ِن الكَلاِم.'‏ رواه الْجماعة إلا ابن ماجه.‏عَلِمْتَ‏ ،Things that make the Prayer Void: The things which make the prayer void include:(1) Whatever makes the Ablution Void: Because purification is a condition for correctness of prayer. As mentionedabove, if the purification becomes void, the prayer will also become void.(2) Revealing the Coverable Organs: Because hiding the coverable organs is a condition for correctness of prayer asyou know. If the hidden part is revealed deliberately [during prayer], the prayer will become void.(3) Turning the Face away from the Ka’aba: Because facing towards it is a condition for correctness of prayer exceptthe person lacking knowledge. If he knows it and does so deliberately, his prayer will become void.(4) Deliberate Increase or Decrease in the Parts: Since the [rituals of] worship are appointed by Allah, therefore it isnot allowed to increase or decrease them. If someone does so deliberately, his prayer will become void.(5) Doing some Parts before its preceding Parts: The sequence of parts is itself a part of prayer as you know. If aperson does something before [its predecessor] or does it after [its next part], he violates the sequence and his prayerbecomes void.(6) Canceling the Intention or Intending to come out of Prayer: The intention [for prayer] and keeping the intentionthroughout the prayer is a condition for correctness of prayer, therefore, if a person cancels it or intends to come outof prayer, his prayer becomes void.(7) Talking about something other than Prayer: If a person talks deliberately and knowingly about prohibition of talkduring prayer, his prayer becomes void. As mentioned in the Hadith of Zaid Ibn Arqam, he said: 'We used to talkduring prayer. A person from us used to talk to his friend standing at his side. Then the verse ‘Stand in front ofAllah obediently’ revealed and we were instructed to remain silent and were forbidden to talk during prayer.' Entiregroup of [of compilers] reported it except Ibn Maja.(1)(3)(4)(5)(6)(7)ExplanationWordExplanationWordExplanationWordHe violatedNegation, voidingTurning face awayIt makes voidThings that make voidيُبطِلُ‏مُبطِلاتُ‏استدْبَارُ‏تَوقِيفِيةٌ‏أخَلEstablished by Allah فَسْخُ‏Keeping it continuedانتَقَضَتِ‏تَقدِيْمُ‏استِدَامَةDoing something beforesomethingIt breaksWe talkكشفُ‏أَخرَ‏نَتَكَلمُ‏Doing something aftersomethingRevealingQuranic Arabic Program159Module AR03


كتابُ‏ الصلَوةِ‏ Lesson 9B: The Law of Prayerبَابُ‏صَلاةِ‏ الْمُسَافِ‏ ‏ِرتَشتَمِلُ‏ صلاةُ‏ الْمُسافِِر على ثَلاثَِة أموٍر هي:‏ القصْرُ،‏ الْجَمعُ،‏ الصلاةُ‏ على الر احِ‏ لَِة.‏أولا القَصْر:‏ ثَبَتَ‏ القَصُر بِالكِتَا ‏ِب والس ن‏ِة والإجْمَاِع.‏ فأمّا نَ‏ ص القرآن فقوله تعالى:‏ ‏'وَإِذَا ضَرَبْتُ‏ ‏ْم فِي الأَرْ‏ ‏ِض فَلَيْ‏ ‏َس عَلَيْكُ‏ ‏ْم جُنَا ‏ٌح أَ‏ ‏ْن تَقْصُرُوا مِ‏ ‏ْن الصلاةِ‏ إِ‏ ‏ْنخِ‏ فْتُمْ‏ أَ‏ ‏ْن يَفْتِنَكُ‏ ‏ْم الذِي ‏َن كَفَرُوا...'‏ وأمّا مِ‏ ‏َن السنِة:‏ فحديثُ‏ يَعْلى ب ‏ِن أميةَ‏ قال:‏ قُلتُ‏ لِعُمََر بن الْخطاب:‏ ‏'فَلَيْسَ‏ عَلَيكُم جُنا ‏ٌح أن تَقْصُروا مِ‏ ‏َن الصلاةإنْ‏ خِ‏ فْتُم أن يَفْتِنَكُم الذين كفروا فَقَ‏ ‏ْد أمِ‏ ‏َن الناسُ؟'‏ فقال:‏ عَجِ‏ بْتُ‏ مِما عَجِ‏ بْ‏ ‏َت منه فسأل ‏ُت رسوَل ا ‏ِالله صلى االله عليه وسلم عن ذلك فقال:‏ ‏'صَدَقَةٌ‏ تَصَد ‏َق االلهُ‏ بِهَاعليكم فاقْبُلُوا صَدَقَتَهُ.'‏ رواه الْجماعة إلا البخاري.‏ وأما الإجْماعُ‏ فقد أجْمَعَ‏ ‏ِت الأُمةُ‏ على مَشرُوعِي‏ِة قَصِر الصلاةِ‏ فِي السفِر.‏‏ُح أنّه أفْضَلُ‏حُكمُ‏ القَصْ‏ ‏ِر فِي السفِر:‏ قَصْرُ‏ الصلاة فِي السفِر ‏(والْمُرادُ‏ بِهَا الربَاعِيةُ‏ فَقَطْ،‏ فلا قَصَْر فِي الفَجِر ولا فِي الْمَغرِ‏ ‏ِب)‏ هذا القصُر سُنةٌ‏ وهو رُخصَةٌ،‏ والراجِ‏مِنَ‏ الإتْمَاِم لِمُدَاوَمَِة الرسوِل صلى االله عليه وسلم عليه.‏ فَمَن أتَ‎م الربَاعِيةَ‏ فِي السفِر فَصَلاتُهُ‏ صَحِ‏ يحَةٌ‏ إلاّ‏ أ ‏ْن يَرغَ‏ ‏َب عَن هَد ‏ِي الرسوِل صلى االله عليه وسلم فَيَأثَُم‏ُب عليه القصُر فِي هَذِهِ‏ الْحَاِل.‏ وذلك لِحدي ‏ِث اب ‏ِن عمَر رضي االله عنهما قال قال رسول االله صلى االله عليه وسلم ‏'إنّ‏ االلهَ‏ يُح ب أن تُؤتِى رُخَصُهُ‏وقيل يَجِ‏كما يَكْرَهُ‏ أ ‏ْن تُؤتِى مَعصِيتُهُ.'‏ رواه أحْم ‏ُد واب ‏ُن حَبا ‏َن واب ‏ُن خُزَيْمَةَ‏ فِي صحيحِ‏ هِمَا.‏ وفِي رواية:‏ ‏'كما يُحِ‏ ب أ ‏ْن تُؤتِى عَزَائِمَهُ.'‏َ:The Chapter of the Prayer of a Travelerَ‏(النساء 4:101)The prayer of a traveler consists of three matters i.e. reducing prayers, joining prayers and praying on a vehicle oranimal.First – Reduction: The reduction [of prayer] is provided by the Book [i.e. the Quran], the Sunnah and theConsensus. Regarding the statement of Quran, it is in the words of Allah: 'When you travel in the land, there is noharm that you reduce your prayer, if you fear that the unbelievers will harm you …'. Regarding the Sunnah, it is inthe Hadith of Ya’laa Ibn Ummayah, he said: I said to U’mar Ibn Al-Khattab: 'There is no harm that you reduce yourprayer, if you fear that the unbelievers will harm you – now people live peacefully [so why should we reduce theprayer]?' He said: I also surprised as you have surprised. Then I asked Allah’s Apostle about that. He replied: 'Thisis a charity, Allah has given to you, so accept His charity.' The group [of compilers] reported it except Bukhari.Regarding the Consensus, so entire [Muslim] nation has agreed upon the legitimacy of reduction in prayer duringtraveling.Instructions about Reduction [in prayer] while Traveling: The prayer will be reduced in travel (here it means theprayer of 4 Rak’at only [which will reduce to 2], there is no reduction in Fajr [having 2 Rak’at] and Maghrib [having3 Rak’at]. This reduction is a Sunnah [of the Prophet] and an allowance. It is preferred opinion that the reduction isbetter than full prayer because the Prophet did so forever. If a person completes 4 Rak’ats, his prayer will be correctbut he has deviated from the guidance of the Prophet and did wrong. It is also said that it is obligatory to reduce theprayer. That is in the Hadith of Ibn U’mar, he said that the Prophet said: 'Surely Allah loves that you get advantageof his allowances as He dislikes that you commit His disobedience.' Ahmed, Ibn Habban, Ibn Khuzaima reported intheir Saheeh. In a report, [the words include]: 'As He loves that you fulfill His full instructions.'ExplanationDoing it foreverHe did wrongWordAccept!ExplanationPrayers of 4 Rak’atWordExplanationIt comprises ofReduction in prayersYou feel danger ofَبِذَلِكَ‏ ،Wordمُدَاوَمَةِ‏اقْبُلُواتَشتَمِلُ‏يَأثَمُ‏الربَاعِيةُ‏القصْرُ‏خِ‏ فْتُمْ‏عَزَائَِمرُخصَةٌ‏يَفْتِنَكُمْ‏ رخصة opposite to ‏,عَزِيْمَةٌ‏Not getting advantage ofreduction is religiousobligations. Plural ofCompletingReduction in religiousرُخَصٌ‏ obligations, pluralThey will createproblem for youعَجِ‏ بْتُ‏الراجِ‏ حُ‏Preferred الإتْمَامِ‏I amazedQuranic Arabic Program160Module AR03


كتابُ‏ الصلَوةِ‏ Lesson 9B: The Law of Prayerمُسَافَةُ‏ القَصِر:‏ لَم يَرَ‏ ‏ْد فِي القرآ ‏ِن الكريِْم ولا فِي سُن‏ِة النبِي صلى االله عليه وسلم تَحدِي ‏ُد لِمُسَافَِة السفِر الذي تَقصُُر فيه الصلاةِ.‏ والضابِطُ‏ فِي ذَلِ‏ ‏َك أ ‏ْن يُقَا ‏ُل:‏تَقصُرُ‏ الصلاةِ‏ فِيكُ‏ ل مَا يُسَمى سَفرًا.‏ وما لَم يُسَ‏ م سَفرًا فلا تَقصُُر فِيِهيَبدَأُ‏ القصُر ومتَى يَنتَهِي؟ يَبدأُ‏ القصُر مُن ‏ُذ خُرُوجِ‏ ‏ِه مِن قَريَتِهِ،‏ لأنّه لا يكوُن ضَارِبًا فِي الأر ‏ِض إلا إذَا خَرَ‏ ‏َج مِن بَلَدِهِ‏ لقولِه تعالى:‏ ‏'وَإِذا ضَرَبْتُم في الأر ‏ِض...'‏ويَنتَهِي القَصُر بِانتِهَاِء السفرِ،‏ فإذَا عَا ‏َد إلى بَلَدِهِ‏ فَحِ‏ ينَئٍِذ لا يَجُوُز له إلا أ ‏ْن يُتِ‏ م الصلاَة.‏ثَانِيًا الْجَم ‏ُع بَيْ‏ ‏َن الصلاتَيْ‏ ‏ِن:‏ مِنْ‏ يُسْ‏ ‏ِر الإِسلاِم أ ‏ْن يَرخَ‏ ‏َص لِلمُسَافِِر الْجَمْ‏ ‏ِع بَيْ‏ ‏َن الظهِر والعَصرِ،‏ وكَذَلِ‏ ‏َك بيْن الْمَغرِ‏ ‏ِب والعِشَاِء والدليلُ‏ على ذلك حدي ‏ُث أن ‏ٍسرضي االله عنه قال:‏ ‏'كان رسوُل االله صلى االله عليه وسلم إذا ارْتَحَ‏ ‏َل قَبْ‏ ‏َل أن تَزِي ‏َغ الشم ‏ُس أخر الظهْ‏ ‏َر إلى وَق ‏ِت العَصرِ،‏ ثُم نَزَ‏ ‏َل فَجَمَ‏ ‏َع بَينَهُمَا،‏ وإن زَاغَ‏ ‏ِت الشم ‏ُسقَبلَ‏ أ ‏ْن يُرحَ‏ ‏َل صَل ى الظهَر ثُم رَكِ‏ ‏َب.'‏ متفق عليه،‏ ولِمُسلٍِم:‏ ‏'إذا عَج ‏َل عليه السيْ‏ ‏ُر يُؤَخ ‏ُر الظهُر إلى وَق ‏ِت العَصْ‏ ‏ِر فَيَجمَ‏ ‏ُع بينهما،‏ ويُؤَخ ‏ُر الْمَغرِ‏ ‏ُب حتّى يَجمَ‏ ‏ُع بينهاوبين العِشَاِء حِ‏ يْ‏ ‏َن يُغِي ‏ُب الشفَ‏ ‏ُق.'‏.مَتَىDistance for the Reduction: The limit of distance to reduce prayers is not described in the Venerable Quran or theSunnah of the Prophet. The rule is that the prayer will be reduced in everything that is named a 'travel'. If it cannotbe named as a 'travel' [like in case of short trip], the prayer will not be reduced.When the Reduction will start and when it will finish? The reduction will start when he [the traveler] will comeout of his town because he does become a ‘traveler’ in the land unless he come out of his town. As in Allah’s words,'If you travel at land ….' The reduction will finish at the end of the trip i.e. when he returns to his town, then it willnot be allowed for him to not complete the prayer.Second – Joining Prayers: From the ease of Islam is that it gives allowance to the traveler to join Zuhr and A’srprayers. Similarly [he can also join] the Maghrib and I’sha prayers. The argument for that is in the Hadith of Anas,he said: 'When Allah’s Prophet used to travel before coming down of sun, he used to delay the Zuhr prayer until thetime of A’sr. Then he used to dismount and join both of these [prayers]. If the sun came down before his departure,he used to pray Zuhr before riding.' Agreed upon. In the words of Muslim, 'When he was in hurry during travel, heused to delay the Zuhr prayer till the time of A’sr and then used to join both of them. He used to delay Maghrib tojoin it with I’sha until the twilight disappeared [and the time of I’sha started].Rule of the Day! If the word ل is added before a مضارع ‏,فعل it specifies it to the past tense. If a نّ‏ isadded after it, it creates extreme emphasis. For exampleلَيَنْصُر means 'he helps or will help' while يَنْصُرُ‏means 'He helps' and لَيَنْصُرن and means 'With extreme surety, he will help.'ExplanationWordExplanationWordExplanationWordIt came downTravelerDistanceمُسَافَةُ‏ضَارِبًازَاغَتِ‏He hurriedDepartureIt is delayedIt disappearsEaseA reduction is providedHe mountedIts coming downIt does not comeLimitationRuleIt is namedلَم يَرَدْ‏تَحدِيدُ‏الضابِطُ‏يُسَمىيُسْرِ‏يَرخَصَ‏ارْتَحَلَ‏أن تَزِيغَ‏عَجلَ‏السيْرُ‏يُؤَخرُ‏يُغِيبُ‏The red light on horizonafter sunset, the twilightHe delayedIt startsيَبدَأُ‏أخرَ‏الشفَقُ‏Quranic Arabic Program161Module AR03


كتابُ‏ الصلَوةِ‏ Lesson 9B: The Law of Prayerثَالِثًا:‏ الصلاةُ‏ عَلَى الر احِ‏ لَِة:‏ الراحِ‏ لَةُ‏ إمّا أ ‏ْن تَكُوَن سَفِينَةٌ‏ أو طَائِرَةٌ‏ أو سَيارَةٌ‏ أو قِطَارًا أو نَحُو ذَلِ‏ ‏َك وإمّا أن تكوَن دَابةٌ‏ مِ‏ ‏ْن فَرَ‏ ‏ٍس أو بَغٍْل أو حِ‏ مَاٍر ونَحُو ذلك.‏‏ُب القِيَامُ‏ فيها فِي الفَرِيضَةِ‏ مع القُدرَةِ‏ على ذلك لِحدي ‏ِث اب ‏ُن عمَر قال:‏ سَألتُ‏ النبِي صلى االله عليه وسلم:‏ ‏'كيفَ‏ أُصَلي فِي السفينةِ؟'‏فأمّا السفِينَةُ‏ ونَحوُهَا فيَجِ‏قال:‏ ‏'صَل قائماً‏ إلا أ ‏ْن تَخَا ‏َف الغَر ‏َق.'‏ رواه الدارقطنِ‏ ي والْحاكِ‏ ‏ُم وقال صحي ‏ٌح على شر ‏ِط الشيخَيْ‏ ‏َن.‏وأمّا الدَابةُ‏ مِن فَر ‏ٍس ونَحوِهِ‏ فَلا تَصِ‏ ح الصلاةُ‏ الْمَكتُوبَةُ‏ عليها إلا لِعُذَ‏ ‏ٍر كَالْمَطَِر والوَح ‏ِل ونَحوِهِ‏ لِمَا رَوَى يَعلَى اب ‏ُن أمَية أ ‏ّن النبِي صلى االله عليه وسلم انتَهَى إلىمَضِيقٍ‏ هَُو وأصحَابُهُ،‏ وهو على رَاحِ‏ لَتِه،‏ والسمَاءُ‏ مِن فَوقِهِم والبَلةُ‏ مِن أسفَل منهم فحَضَرَ‏ ‏ِت الصلاةُ‏ فأمََر الْمُؤَذ ‏َن فأذ ‏َن وأقَاَم الصلاةَ‏ ثُم تَقَد ‏َم النبِ‏ ي صلى االله عليهوسلم فَصَلى بِهِم يُوْمي إيْمَاءً‏ يَجعَلُ‏ السجُوَد أخفَ‏ ‏َض من الركُوِع.'‏ رواه أحْم ‏ُد والترمذي،‏ وقال:‏ العملُ‏ عليه عِند أه ‏ِل العِلِم.‏Third – Performing Prayer on a Vehicle or Animal: The vehicle can be a boat, an airplane, a bus, a train etc. AnAnimal may be a horse, a mule, a donkey etc.Regarding the boat [bus, airplane, train] etc. it is essential to stand in the obligatory prayers, if possible. Asmentioned in the Hadith of Ibn U’mar, he said that he asked the Prophet: 'How should I pray in a boat?' He replied:'Pray while standing except if you fear drowning [due to falling down by movement of the boat].' Dar Qutni andHakim reported it and said that it is authentic on the criteria of the two great scholars [i.e. Bukhari & Muslim].Regarding the animal like a horse etc, it is not correct to perform the obligatory prayer on it except in case of a validreason like rain or mud etc. As reported by Ya’ala Ibn Ummayah that the Prophet entered into a narrow way with hiscompanions and he was riding on an animal. There was [rain on the] sky above them and mud below them. The[time of] prayer came and he instructed the Caller to give call for the prayer. Then the Prophet moved ahead andperformed prayer with them by signals. He was [signaling for] prostration lower than [those for] bowing down.'Ahmed and Tirmidhi reported it and said: People of knowledge act according to it.Face the Challenge!فعل added to a أن and لَما What is the difference between the impact of‏?مضارعWorth ReadingDeveloping trust is very important. How and why? Read more:http://www.mubashirnazir.org/PD/English/PE03-0012-Trust.htmExplanationWordExplanationWordExplanationWordMudMuleShip or boatسَفِينَةٌ‏بَغْلٍ‏البَلةُ‏He made call for prayerHe moved forwardHe gave gesturesDonkeyDrowningRainAirplaneCar or busTrainطَائِرَةٌ‏سَيارَةٌ‏قِطَارًاحِ‏ مَارٍ‏الغَرقَ‏الْمَطَرِ‏أذنَ‏تَقَدمَ‏يُوْميGesturingLower thanMudNarrow wayAnimalHorseدَابةٌ‏فَرَسٍ‏الوَحلِ‏مَضِيقٍ‏إيْمَاءً‏أخفَضَ‏Quranic Arabic Program162Module AR03


ن(‏س(‏فعل أمر و نَهى Lesson 10A: Instructing and Forbidding VerbsThe Result (1)Compare the result. Each line carried four marks. If your score is below 80%, repeat the test. Now alsoderive the meanings and make complete tables yourself.مصدر Meaningأمر معلومغائبأمر معلومحاضرأمرمجهولنَهى معلومنَهى مجهولTo provide assustenanceرِزْقٌ‏سَجْدَةٌ‏‏(ن)‏‏(ن)‏لِيَرزُقْ‏لِيَسْجُدْ‏اُرزُ‏ ‏ْقاُسْجُ‏ ‏ْدلِيُرزَ‏ ‏ْقلِيُسْجَ◌ِ‏دْ‏لِيُقالْ‏لا يَرزُ‏ ‏ْقلا يَسْجُدْ‏لا يَقُوْللا يُرزَ‏ ‏ْقلا يُسْجَ◌ِ‏ ‏ْدلا يُقا ‏ْلTo prostrateTo say‏(ن)‏ قولٌ‏‏(قُل)‏ اُقُوْل لِيَقُولْ‏لِيَأمُرْ‏لِيَرجَعْ‏اُءمُْرإرجَ‏ ‏ْعلِيُؤمَْرلِيُرجَ‏ ‏ْعلا يُؤمَْرلا يُرجَ‏ ‏ْعلا يُشْكَ‏ ‏ْرلا يُعبَ‏ ‏ْدلا يُنظَْرلا يُعْلَ‏ ‏ْملا يُشهَ‏ ‏ْدلا يُغلَ‏ ‏ْبلا يُجلَ‏ ‏ْس◌ِ لِيَشْكُرْ‏To instruct /requestTo returnTo bethankfulأمرٌ‏ ‏(ن)‏رُجُ‏ وعٌ‏ ‏(ف)‏شُكرٌ‏ ‏(ن)‏عِبَا ‏َدةلِيَعبُدْ‏اُشْكُرْ‏اُ◌َ‏ عبُ‏ ‏ْداُ◌َ‏ نظُْرلِيُشْكَ‏ ‏ْرلِيُعبَ‏ ‏ْدTo worshipTo see, toنَظْرٌ‏ think, to wait(ٌ‏(ن)‏لِيَنظُرْ‏إعْلَ‏ ‏ْم لِيَعْلَمْ‏لِيُنظَْرلِيُعْلَ‏ ‏ْمTo knowTo observeعِلْمٌ‏ ‏(س)‏شَهَا ‏َدةغَلْبَ‏ ةٌ‏ ‏(ض)‏جَلْسَةٌ‏ ‏(ض)‏لِيَشهَدْ‏لِيَغلِبْ‏لِيَجلِسْ‏إشهَ‏ ‏ْد‏ْبإغلِ‏‏ْسإَجلِ‏لِيُشهَ‏ ‏ْدلِيُغلَ‏ ‏ْبلِيُجلَ‏ ‏ْسلا يَأمُْرلا يَرجَ‏ ‏ْعلا يَشْكُْرلا يَعبُ‏ ‏ْدلا يَنظُْرلا يَعْلَ‏ ‏ْملا يَشهَ‏ ‏ْد‏ْبلا يَغلِ‏‏ْسلا يَجلِ‏To dominateTo sit(ٌWorth ReadingWhat is glamour and what is its impact on human personality? Read more:http://www.mubashirnazir.org/PD/English/PE02-0011-Glamor.htmQuranic Arabic Program163Module AR03


فعل أمر و نَهى Lesson 10A: Instructing and Forbidding VerbsThe Result (2)Compare the result. Each line carried four marks. If your score is below 80%, repeat the test.EnglishO believers! Don’t say 'Ra’inaa (favor us)', but say,'Unzurna (consider us)' and listen.So look at your food and drinks.O Lord! Show me how will You give life to dead?He said, 'So take four birds. Then train them to followyour direction. Then (mix their minced meat afterslaughtering them and then) keep them over each ofthese mountains. Then call them, Allah will definitelybring them to you rapidly.O Lord! Make this city peaceful and providesustenance to its inhabitants with fruits.O Lord! Make us submissive for you.And show us the way of our worship and accept ourrepentance.And make your homes the direction of prayers.Make me (the administrator of) the treasures of earth.So go out (of this city). I am among your wellwishers.So We said, 'Strike the stone with your stick.'They said, 'Call your Lord for us.'Then We said, 'Strike it with its part.Face the Challenge!عربِييَا أَيهَا الذِينَ‏ آمَنُوا لا تَقُولُوا رَاعِنَا ‏َوقُولُواانظُرْنَا وَاسْمَعُوافَانظُْررَبإِلَى طَعَامِكَ‏ وَشَرَابِ‏ ‏َكأَرِنِيكَيْفَ‏ تُحْيِ‏ الْمَوْتَىقَالَ‏ فَخُ‏ ‏ْذ أَرْبَعَةً‏ مِنْ‏ الطيْرِ‏ فَصُرْهُن إِلَيْكَ‏ ثُ‎ماجْعَلْ‏ عَلَى كُل جَبَلٍ‏ مِنْهُن جُزْءاً‏ ثُ‎م ادْعُُه نيَأْتِينَكَ‏ سَعْياً‏رَب اجْعَ‏ ‏ْل هَذَا بَلَداً‏ آمِناً‏ ‏َوارْزُ‏ ‏ْق أَهْلَهُ‏ مِ‏ ‏ْنالثمَرَاتِ‏رَبنَا وَاجْعَلْنَاوَأَرِنَاوَاجْعَلُوااجْعَلْنِيفَاخْرُ‏ ‏ْجفَقُلْنَاقَالُوافَقُلْنَامَنَاسِ‏ كَنَامُسْلِمَيْنِ‏ لَ‏ ‏َك‏َوتُ‏ ‏ْببُيُوتَكُمْ‏ قِبْلَةً‏عَلَيْنَاعَلَى خَزَائِنِ‏ الأَرْ‏ ‏ِضإِني لَكَ‏ مِنْ‏ الناصِحِ‏ ي ‏َناضْرِ‏ ‏ْبادْعُ‏اضْرِبُوهُ‏بِعَصَاكَ‏ الْحَجََرلَنَا رَب ‏َكبِبَعْضِهَا‏?فعل مضارع added to a أن،‏ كَي،‏ إذَن،‏ حَتّى What is the difference between the impact ofQuranic Arabic Program164Module AR03


فعل أمر و نَهى Lesson 10A: Instructing and Forbidding VerbsEnglishDon’t make void your charity by reminders of yourgenerosity and injuring feeling (of recipient.)Whenever you lend for a fixed period, so write it.And a writer should write with justice.So he should write and he should dictate that whatis right.And don’t decrease something from it.And don’t place a burden on us as You have placedit on those who were before us.And excuse us, and forgive us and be Merciful to us.You are our Lord, so help us over the infidel group.O Lord! Don’t deviate our hearts after You haveguided us.So forgive our sins and save us from the firepunishment.So write our (name) among the observers.And don’t make us shameful on the day ofjudgment.O Lord! Don’t make us within the offender group.O Marry! Be submissive to your Lord and prostrateand bow down with those bow down.To bring you out from it.He is the One Who sends blessings upon you alongwith His angels to bring you out from the darkness tothe light.عربِيلا تُبْطِلُوا صَدَقَاتِكُمْ‏ بِالْمَن وَالأَذَىإِذَا تَدَايَنتُمْ‏ بِدَيْنٍ‏ إِلَى أَجَلٍ‏ مُسَمى فَاكْتُبُوهُ‏وَلْيَكْتُ‏ ‏ْب بَيْنَكُمْ‏ كَاتِبٌ‏ بِالْعَدْ‏ ‏ِلفَلْيَكْتُ‏ ‏ْب ‏َولْيُمْلِ‏ ‏ْل الذِي عَلَيْهِ‏ الْحَ‏ قوَلا يَبْخَ‏ ‏ْس مِنْهُ‏ شَيْئاً‏‏ْل عَلَيْنَا إِصْراً‏ كَمَا حَمَلْتَهُ‏ عَلَى الذِي ‏َنوَلا تَحْمِ‏مِنْ‏ قَبْلِنَاوَاعْ‏ ‏ُف عَنا ‏َواغْفِْر لَنَا ‏َوارْحَمْنَا أَنْتَ‏ مَوْلانَافَانصُرْنَا عَلَى الْقَوْمِ‏ الْكَافِرِي ‏َنرَبنَافَاغْفِْرفَاكْتُبْنَالا تُزِ‏ ‏ْغوَلا تُخْزِنَارَبنَاقُلُوبَنَا بَعْدَ‏ إِذْ‏ هَدَيْتَنَالَنَا ذُنُوبَنَا وَقِنَا عَذَابَ‏ الناِرمَعَ‏ الشاهِدِي ‏َنلا تَجْعَلْنَايَوْمَ‏ الْقِيَامَِةمَعَ‏ الْقَوْمِ‏ الظالِمِي ‏َن‏َواسْجُدِي ‏َوارْكَعِي مَ‏ ‏َعيَا مَرْيَمُ‏ اقْنُتِي لِرَبكِ‏الراكِعِينَ‏لِيُخْرِجُوكَ‏ مِنْهَاهُوَ‏ الذِي يُصَلي عَلَيْكُمْ‏ وَمَلائِكَتُهُ‏ لِيُخْرِجَكُ‏ ‏ْممِنْ‏ الظلُمَاتِ‏ إِلَى النورِ‏Rule of the Day! In a أمر ‏,فعل the last letter is silent. If there is a ان،‏ ين at the end, its ن is deleted.Quranic Arabic Program165Module AR03


فعل أمر و نَهى Lesson 10A: Instructing and Forbidding VerbsEnglishAnd they should pu their veils over their bosoms andthey should not show their charms other than theirhusbands.They should not strike their feet so tha the charm(of their body) they hide is known.Repen to Allah collectively, O believers!Arrange marriage of the singles among you.Don’t coerce your girls on adultery.So wipe your faces and hands with it. Allah does notintend to make a trouble for you.So whoever expects meeting his Lord, so he shouldperform good deeds. And don’t associate anyone inthe worship of his Lord.So that We make it a topic for discussion. (So whoever wants so he should believe, and whoeverwants so he should deny.And they were not instructed except to worship OneGod. ل)‏ used in the meaning of 'to')عربِيوَلْيَضْرِبْ‏ ‏َن بِخُمُرِهِن عَلَى جُيُوبِهِن ‏َولا يُبْدِي ‏َنزِينَتَهُن إِلا لِبُعُولَتِهِنلا يَضْرِبْنَ‏ بِأَرْجُلِهِ‏ ن لِيُعْلَ‏ ‏َم مَا يُخْفِينَ‏ مِ‏ ‏ْنزِينَتِهِنتُوبُوا إِلَى اللهِ‏ جَمِيعاً‏ أَيهَا الْمُؤْمِنُو ‏َنأَنكِحُوا الأَيَامَى مِنْكُ‏ ‏ْملا تُكْرِهُوا فَتَيَاتِكُمْ‏ عَلَى الْبِغَاِءفَامْسَحُوا بِوُجُوهِكُمْ‏ وَأَيْدِيكُمْ‏ مِنْهُ‏ مَا يُرِي ‏ُداللهُ‏ لِيَجْعَ‏ ‏َل عَلَيْكُمْ‏ مِنْ‏ حَرَ‏ ‏ٍجفَمَنْ‏ كَانَ‏ يَرْجُوا لِقَاءَ‏ رَبهِ‏ فَلْيَعْمَ‏ ‏ْل عَمَلاً‏صَالِحاً‏ وَلا يُشْرِْك بِعِبَادَةِ‏ رَبهِ‏ أَحَداً‏لِنَجْعَلَهَا لَكُمْ‏ تَذْكِرًَةفَمَنْ‏ شَاءَ‏ فَلْيُؤْمِ‏ ‏ْن وَمَنْ‏ شَاءَ‏ فَلْيَكْفُْرمَا أُمِرُوا إِلا لِيَعْبُدُوا إِلَهاً‏ وَاحِ‏ داً‏I have not created the giants and human beings exceptto worship. ل)‏ used in the meaning of 'to')ل)‏ home. So they should worship the Lord of thisused in the meaning of 'should')مَا خَلَقْتُ‏ الْجِ‏ ن وَالإِنسَ‏ إِلافَلْيَعْبُدُوارَب هَذَا الْبَيْ‏ ‏ِتلِيَعْبُدُوِنRule of the DayIf a لِ‏ is added before athen it isان،‏ and its last letter is silent or its مضارعفعل . If it carries a fathah, then it is أمرينفعلفعلthat' are added.مضارعare deleted,and the meaning of 'soQuranic Arabic Program166Module AR03


فعل أمر و نَهى Lesson 10A: Instructing and Forbidding VerbsEnglishSo don’t be complaisant while talking (with themen), lest the one in whose heart is a decease maythereby be encouraged, and talk (to them) usingsuitable good words.And establish the prayer, and pay Zakat, and followAllah and His prophet. (instructions to women)Verily, Allah decides to take from you the moral filthfro you, O family of Prophet!, and to purify youcompletely.And recall what is recited in your homes from Allah’sverses and wisdom.This is the communication for the people, so that theyare warned with it and they should know that He isthe One God.And for each nation, We have prescribed the way ofsacrifice, so that they should pronounce Allah’sname on what He has provided them as food.Verily, we believe in our Lord so that He forgives usour mistakes.He should forgive. (note the difference ofعربِيلِ‏‏(.لِيُغْفَرْ‏and يَغْفَِرIf you will stretch your hand towards me so that youkill me, I will not be stretching my hands towards you.فَلا تَخْضَعْ‏ ‏َن بِالْقَوْلِ‏ فَيَطْمَعَ‏ الذِي فِي قَلْبِِهمَرَضٌ‏ وَقُلْ‏ ‏َن قَوْلاً‏ مَعْرُوفاً‏وَأَقِمْ‏ ‏َن الصلاةَ‏ ‏َوآتِي ‏َن الزكَاةَ‏ ‏َوأَطِعْ‏ ‏َن اللهَ‏وَرَسُولَهُ‏‏َب عَنْكُمْ‏ الرجْسَ‏ أَهْ‏ ‏َلإِنمَا يُرِيدُ‏ اللهُ‏ لِيُذْهِ‏الْبَيْتِ‏ وَيُطَهرَكُمْ‏ تَطْهِيراً‏وَالْحِ‏ كْمَةِمَا وَاذْكُرْ‏ ‏َن يُتْلَى فِي بُيُوتِكُن مِنْ‏ آيَاتِ‏ الل‏ِههَذَا بَلاغٌ‏ لِلناسِ‏ وَلِيُنذَرُوا بِهِ‏ ‏َولِيَعْلَمُوا أَنمَاهُوَ‏ إِلَهٌ‏ وَاحِ‏ دٌ‏وَلِكُل أُمةٍ‏ جَعَلْنَا مَنْسَكاً‏ لِيَذْكُرُوا اسْمَ‏ الل‏ِهعَلَى مَا رَزَقَهُمْ‏إِنا آمَنا بِرَبنَا لِيَغْفَِر لَنَا خَطَايَانَالِيُغْفَرْ‏لَئِنْ‏ بَسَط ‏َت إِلَي يَدَ‏ ‏َك لِتَقْتُلَنِي مَا أَنَا بِبَاسِ‏ ‏ٍطيَدِي إِلَيْكَ‏Face the Challenge!What is the difference between a لَ‏ (with fathah) and a لِ‏ (with kasrah)? What are different usesof both of them?Quranic Arabic Program167Module AR03


Lesson 10B: Arabic IdiomsThe Result: Calculate your score. Each paragraph carries 10 mark. If your score is less than 80%, repeatthe exercise. The translation is provided for each paragraph. Text in parenthesis [ ] is the information notdescribe in the original Arabic text but its sense is understood.Idioms & Words of Wisdomوالْحِ‏ كَم الأَمْثَالُ‏‏ُف الأمثا ‏ُل باختِلا ‏ِف مَعِيشِة الأُمَِمالأمثال جُمَلٌ‏ وَصْفِيةٌ‏ تَمتَاُز بإِيْجاِز اللف ‏ِظ وصِح ‏ِة الْمَعْنَى وصوا ‏ُب التشْبِيه،‏ وتُصُو ‏ُر حياَة الأمِّة ومنْزِلَتَها رُقِيا وضَعْفًا،‏ وتَختَلِ‏وأحوَالِها وظُرُوفِهَا.‏ فالأُمةُ‏ الصحْراويةُ،‏ تَنْبُ‏ ‏ُع أمثالُها من بِيئَتِها الصحراوِيَِة والأمة البَحرِيةُ‏ أمثالُها مُشْتَقةٌ‏ من حَيَاتِهَا،‏ وهكذا...‏ويَرْتَبِط الْمَثَلُ‏ بِحَادَثٍَة مُعينٍَة قِي ‏َل فيها وذَاعَ‏ على الألسِ‏ نَةِ،‏ فأصبَ‏ ‏َح يُضْرَ‏ ‏ُب فِي ك ‏ِل حَالٍَة تُشْبِهُ‏ الْحَالَةُ‏ التِي وُرِدَ‏ فيها.‏ وقد جَمَ‏ ‏َع الْمَيْدَان ي كثيراً‏ م ‏َن الأمثاِل العربِيِة فِيكِتَابِهِ‏ الْمُسَمى ‏'مَجْمَعُ‏ الأمثاِل'.‏ ومِنَ‏ الأمثاِل ما يَلَي:‏Idioms: These are the sentences containing attributes that are distinguished for concise words, right meaning andright parables. They draw a picture of the life of a nation and its rising or declining condition. Idioms differ with adifference in the economy, conditions and circumstances of a nation. The idioms of a nation living in a desert willcome out from its environment while those of a nation living near sea will be derived from its life and so on….Idioms are connected to a specific event. They are said for it and then spread over tongues. Then they are describedin each condition similar to that in which they were said [first]. Maidani has collected a lot of Arabic idioms in hisbook named 'Collection of Idioms'. From the idioms, some are as follows:::Rule of the DayIf the word إنْ‏ is added before a مضارع ‏,فعل it makes it conditional. For examplemeans يَنْصُرُ‏'he helps or will help' while إنْ‏ يَنْصُرْ‏ means 'If he helps, …'. The sentence will not be completewithout the result of condition.ExplanationWordExplanationWordExplanationWordIt connectsIncident, accidentIt gives a picture ofProgressIdiomsالأَمْثَالُ‏الْحِ‏ كَمتُصُورُ‏رُقِيايَرْتَبِطحَادَثَةٍ‏Words of wisdomIt spreadsIt is describedEconomyIts conditionsSentencesجُمَلٌ‏وَصْفِيةٌ‏مَعِيشةِ‏ظُرُوفِهَاذَاعَ‏يُضْرَبُ‏Describing someattributesIt is similar toRelated to desertConcisenessإِيْجازِ‏الصحْراويةُ‏تُشْبِهُ‏Condition, stateIt is broughtIt comes outIts environmentRightصوابالتشْبِيهتَنْبُعُ‏بِيئَتِهاالْحَالَةُ‏وُرِدَ‏ParablesQuranic Arabic Program168Module AR03


Lesson 10B: Arabic IdiomsFirst: Idiomsأَولا:‏ الأَمْثَالأَ‏ حَشَفاً‏ وَسُوءَ‏ كيلٍَة؟ الكِيلَةُ:‏ عَلَى وَزن فِعْلَِة مِ‏ ‏َن وهي تَدُ‏ ل عَلَى الْهَيْئَِة والْحَالَِة نَحو الركْبَِة والْجِ‏ لسَ‏ ‏ِة.‏ الْحَشَفُ‏ :وتَكِيْلُ‏ سوءَكِيلةٍ؟ يُضرَ‏ ‏ُب مَثلا لِمَن يَجْمَ‏ ‏ُع بين خَصْلَتَيْ‏ ‏ِن مَكرُوهَتَيْ‏ ‏ِن.‏أرْدأُ‏ التمْ‏ ‏ِر.‏ والْمعنَى:‏ أ تَبِي ‏ُع حَشَفًا(1) Are you giving inferior quality with less measure? Al-Keelah: It is on the weight of 'Fi’lah' from the ‏.ك Itdescribes the form and condition like riding or sitting. Hasf: The inferior quality dates. The meaning of 'Are yougiving inferior quality with less measure?' This idiom is described for the person who has two bad habits.الكَيلِ‏ ،ي لبَلَغَ‏ السيْلُ‏ الزبَى.‏ السيْلُ:‏ جَرَيانُ‏ الْمَاِء.‏ يقال سَالَ‏ الْمَاءُ‏ سَيْلاً‏ وسَيَلاناً.‏ الزبَى جَمع زُبْيٍَة وهي حُفْرَةٌ‏ تُحْفَر للأسَ‏ ‏ِد فِي مَكَا ‏ٍن مُرتَفَ‏ ‏ٍع عَ‏ ‏ِن الْمَسِ‏ ي ‏ِل إذاأرَادُوا صَيدَهُ،‏ وأصلُها الرَابِيَةُ‏ لا يَعْلُوها الْمَاءُ‏ فإذا بَلَغَها السَيلُكان قوياً‏ جَارِفاً.‏ يضرب مثلاً‏ لِما جَاوََز الْحَ‏ د.‏،:(2) The flood has reached at untouchable point. Sail: Flow of water. It is said: Water flooded with a heavy flood.‏,الرابية It is the hole dug for hunting a lion at a place higher to that of flood. Its origin is ‏.زبية Al-Zuba: It is plural ofthe water does not reach it by increasing up to that point. The flood can only reach there if it is very powerful andoverwhelming. This idiom is described when someone crosses the limit.الرمْي.‏ والكَنائِنُ:‏ جَمعُ‏ كِنانة،‏ وهِي وِعاءُ‏ السهَاِم.‏ يُضرَبُ‏ مثلا للإعْدَاِد لِلأَمْ‏ ‏ِر قبل وُقُوعِِه.‏ُقَبْلَ‏ الرماء تُمْلأ الكَنَائِ‏ ‏ُن.‏ الرماء:‏(3) Arrow-cases filled before shooting arrows. Al-Rimaa: It is shooting arrows. Al-Kanain: It is plural of ‏.كنانة Itmeans a case of arrows. This idiom is described for preparation before happening of an event.:(1)(2)(3)ExplanationWordExplanationWordExplanationWordIt reaches it by increasingthe levelOverwhelmingHe trespassedShooting arrowsCase of arrowsCaseArrowsTwo badFloodUntouchable pointFlowIt floodedHole, digIt is dugمَكرُوهَتَيْنِ‏Useless, poor qualityproductBadحَشَفاً‏سُوءَ‏كِيلَةٍ‏الْهَيْئَةِ‏الركْبَةِ‏الْجِ‏ لسَةِ‏أرْدأُ‏السيْلُ‏الزبَىجَرَيانُ‏سَالَ‏حُفْرَةٌ‏تُحْفَريَعْلُوهاجَارِفاً‏جَاوَزَ‏الرماءالكَنَائِنُ‏وِعاءُ‏السهَامِ‏MeasureShape, formRidingSittingWorsePreparingHighDatesالتمْرِ‏مُرتَفَعٍ‏إعْدَادِ‏Its happeningPlace of floodHillYou sellتَبِيعُ‏تَكِيْلُ‏الْمَسِ‏ يلِ‏الرَابِيَةُ‏وُقُوعِهِ‏You measureQuranic Arabic Program169Module AR03


Lesson 10B: Arabic Idioms:(-ِ )أَعْطِ‏ الْقَوْ‏ ‏َس بَارِيَها.‏ القَوْسُ:‏ آلَةُ‏ على هَيْئَِة هِلاٍل تُرمَى بِها السهام.‏ ‏(تَذَكرُ‏بَارٍ.‏ يضرب مثلا للاستِعَانَِة على العَمَل بِأَهْ‏ ‏ِل الْمَعْرِفَِة والْحِ‏ ذْق.‏وتُؤَن ‏ُث)‏ ج:‏ أقْواسٌ‏وقِسِ‏ ي.‏ بَرَى العُوَد أو الْحَجََر ونَحوَهُمانَحَتَه.‏ فهو بَرْياً‏(4)(4) Give the bow to its inventor: Al-Qaus: It is the instrument having shape of a new moon. Arrows are shoot withit. (It is used as both masculine & feminine). Plural: قسي و أقواس . Sharpening a stick or a stone or similar thing iscalled بريا which means sharpening it. This idiom is described for getting help in a task from its expert and skilledpeople.:إنكَ‏ لا تَجْنِي من الشوْ‏ ‏ِك الْعِنَ‏ ‏َب.‏ جَنَى الثمْرَةَ‏ ونحوه.‏ جَنًى وجَنْيًا :يُعْطِيكَ‏ عِنَباً.‏تَنَاوَلَها من مَنْبَتِها.‏ والْمعنَىلا تَجِ‏ ‏َد عِن ‏َد ذي السوء جَمِيلاً‏ كما أ ن نبا ‏َت الشوِك لا(5) You cannot grow grapes from thorns: Jana: Growing fruits from its tree etc. Its meaning is: You cannot find abeautiful thing with a bad person like thorns cannot give you grapes.Second: Words of Wisdom:(5)الْحِ‏ كَمُ‏ ثانياً‏‏ُف عن الأمثالالْحِ‏ كَم:‏ قَولٌ‏ مُوجٌَز صائِ‏ ‏ُب الفكرةِ،‏ دَقِي ‏ُق التعبيْرِ،‏ يَنطِق به ذَوُو الرَأْي والتجْرِبَِة ويَحمِلُ‏ تَوجِ‏ يهاً‏ سليماً‏ إلى جان ‏ِب مِن جوان ‏ِب الس لُوِك.‏ والْحِ‏ كَمُ‏ تَختَلِ‏فِي أنّها لا تَرْتَبِط فِي أَساسِ‏ هَا بِحَادَثٍَة أو قِص‏ٍة وأنّها تَصدِ‏ ‏ُر غالبًا عن طائفٍة مِ‏ ‏َن الناس لَها خِ‏ بْرَتُها وتَجَارِبُها وثَقَافَتُها.‏ ومن الْحِ‏ كَم ما يلي:Words of Wisdom: It is summarized words having a good thought and deep interpretation. People having ideas andexperience speak them and it carries a sound interpretation from intellectual aspect. The words of wisdom aredifferent from idioms because they do not originate from an incident or story. They originate from a group of peoplehaving information, experience and good manners. Some words of wisdom are as follows:ExplanationWordExplanationWordExplanationWordPeople having ideasExperienceYou growBowالْقَوْسَ‏بَارِيَهاتَجْنِيالشوْكِ‏ذَوُو الرَأْيThorns التجْرِبَةِ‏Its inventorIt carriesGrapesThe moon of 1 st night ofa monthهِلالٍ‏الْعِنَبَ‏يَحمِلInterpretationEating itIt is consideredmasculineتَذَكرُ‏تَنَاوَلَهاتوجيهاً‏Sound, intactIts place of growth,nursery, gardenتُؤَنثُ‏ It is considered feminineمَنْبَتِهاسليماً‏WisdomVegetation, plantsبَرَى He made sharpنباتَ‏السلوكIts baseIt is releasedIts experienceSummarizedStickالعَودَ‏استِعَانَةِ‏الْمَعْرِفَةِ‏مُوجَزٌ‏دَقِيقُ‏التعبيْرِ‏أَساسِ‏ هَاتَصدِرُ‏تَجَارِبُهاDeep, difficultInterpretationHelpKnowledgeIts culture, its educationالْحِ‏ ذْقيَنطِقHe speaks ثَقَافَتُهاSkill, expertiseQuranic Arabic Program170Module AR03


Lesson 10B: Arabic Idiomsوَظُلْمُ‏ ذَوِي الْقُرْبَى أَشَ‏ د مَضَاضَةً:‏ عَلَى الْمَرِْء من وَقِْع الْحُسَاِم الْمُهَن‏ِدالقُرْبَى:‏ القَرَابة.‏ الْمَضَاضة الوَجَعُ‏ والأَلْم.‏ الْحُسَام السيفُ‏ القَاطِ‏ ‏ُع.‏ الْمُهَندُ‏ السيفُ‏ الْمَصنُوعُ‏ مِن حَدي ‏ِد الْهِن ‏ِد وكان خَيْ‏ ‏َر الْحَدِي ‏ِد.‏مَعنَى البَي ‏ِت يقول الشاعُِر:‏ إِن الظُل ‏َم إذا أتَى إلى الإنسا ‏ِن مِن أَقْرِبائِِه وذَوِي رَحْمِ‏ ‏ِهكان أَش ‏َد أَلْمًا على النفْ‏ ‏ِس من ضَرْبَِة السي ‏ِف الأصِي ‏ِل.‏(1) Cruelty to relatives is the hardest pain. For the affected person, it is like an Indian sword.Qurba: Relationship. Al-Madada: Pain and agony. Al-Husaam: Sharp sword. Al-Muhannad: The sword made fromthe iron of India that was the best iron.Meaning of the verse: The poet says that when offence comes to a person from his relatives especially the bloodrelations,it gives him a pain harder than the hit of an original sword.إِذا الْمَرْءُ‏ لَم يَدْنَ‏ ‏ْس مِ‏ ‏َن اللؤْمِ◌ِ‏ عِرْضُه:‏ فُكُل رِدَاٍء يَرْتَدِيِه جَمِيلدَنِسَ:‏ تَوَسخَ.‏ الْمصدر:‏ دَنَسٌ.‏ ويقال:‏ دَنِسَ‏ عِرْضُه،‏ فهو دَنِ‏ ‏ٌس العِرْض:‏ اللؤْمُ:‏ الدنَاءَة والْخِ‏ سةُ.‏ الرداء:‏ الثوبُ‏ الذي يَستُر النصْ‏ ‏َف الأعلى مِ‏ ‏َن الْجسم.‏اِرْتَدَى الردَاءَ:‏ لَبِسَه.‏معنى البيت يقول الشاعر إِن الإِنسا ‏َن إذا كان حَمِيداً‏ فِي أخلاقِه،‏ شَرِيفًا فِي سِ‏ يْرَتِِه وأفعالِه بعيداً‏ عَن كُ‏ ‏ِل مَا يَنقُ‏ ‏ُص النف ‏َس وُيدَنس العِرْض إذا كان كذلكلَبِس رَدِيءَ‏ الثيا ‏ِب.‏َفَهُوَ‏ عظي ‏ٌم فِي أَعْيُ‏ ‏ِن الناس ولو-:الشرَفُ‏ .(2) When the honor of a person is not badly affected by meanness, then whatever shawl he wears, looksbeautiful.Danisa: Becoming filthy, its مصدر is ‏.دنس It is said, ‘his honor is badly affected. Al-I’rd: Honor. Al-Luum:Ignobility and wickedness. Al-Rida: The cloth that covers the upper half of the body. Irtadar Rida: He wore it.Meaning of the Verse: The poet says that when a person is good in his character, noble in his manners and acts, hegoes far from whatever can harm his personality and affect his honor badly. It happens when he is considered greatin people’s eyes although he has worn inferior cloths..:::::(1)(2)ExplanationWordExplanationWordExplanationWordDirt, filth, impurityIgnobilityBlood relativesOriginal, genuineExtreme painSwordمَضَاضَةً‏الْحُسَامِ‏ذَوِي رَحْمِ‏الأصِيلِ‏دَنَسٌ‏الدنَاءَةWickednessHe coversHe wrappedIt does not become dirtyMeanness, blamesHis honorIndianAgonyPainالْمُهَندِ‏الوَجَعُ‏الأَلْملَم يَدْنَسْ‏الْخِ‏ سةُ‏يَسترُ‏اِرْتَدَىاللؤْمِ‏ ◌ِعِرْضُهIt reducesعين Eyes, plural ofShawlHe wraps with it (shawl)ManufacturedIron, steelالْمَصنُوعُ‏حَديدِ‏رِدَاءٍ‏يَرْتَدِيهِ‏يَنقُصُ‏أَعْيُنِ‏Inferiorالْهِندِ‏تَوَسخَ‏It became dirty رَدِيءَ‏IndiaQuranic Arabic Program171Module AR03


Lesson 10B: Arabic Idiomsوعَيْنُ‏ الرضَا عنكُ‏ ل عَيْ‏ ‏ٍبكَلِيلَةٌ:‏ ولكن عَيْ‏ ‏َن السخْ‏ ‏ِط تُبْدِي الْمَسَاوِيَا‏ُصالرضا السخْط.كَلتِ‏ العَيْ‏ ‏ُن لَم تُحَقق الْمَنظُورَ،‏ فهيكَلِيلةٌ‏ ضَعِيفة.‏ أَبْدَى الشيءَ:‏ أَظْهَرَهُ.‏ الْمَسَاوِي الْمَعَايِبُ‏ والنقَائِ‏معنَى البيت:‏ يَقُول الشاعُر:‏ إنّ‏ عَيْ‏ ‏َن الْحُ‏ ب والر ضا لا تَكَادُ‏ تُبْصِ‏ ‏ُر عُيُو ‏َب فهي أشْبَهُ‏ ما تكوُن بِالعَيْ‏ ‏ِن الكَلِيلَِة الْمرِيضَِة التِي لا تكادُ‏ تَرَى شيئًا.‏ أما عيْ‏ ‏ُنالبُغْضِ‏ والسُخْ‏ ‏ِط فهي تُظْهِ‏ ‏ُر ما خَفِي مِن العُيُو ‏ِب والْمَسَاوِ‏ ‏َي لأنّها تَبْحَ‏ ‏ُث عنها وتُمَع ‏ُن النظََر فيها.‏.::الْمَحبوبِ‏ ،َ(3) The sight of pleasure is tired to see any defect but the sight of anger shows all faults.Al-Rida: It is opposite to ‏.السخط Kallat al-A’ain: If the eye does not search for any defect in the seen object, it is tiredand weak. Abda Al-shai: Showing it. Al-Masawee: Defects and faults.Meaning of the Verse: The poet says that the sight of love and pleasure does not become looking at the faults ofbeloved person. It is similar to that the eye becomes tired or unhealthy that cannot see anything. As far as the sightof hatred and rage is concerned, it makes hidden defects and faults apparent because it searches and examines deeplyinto it.: ضد(3)لسَانُ‏ الفَتَى نِصْفٌ،‏ ونِصْ‏ ‏ٌف فُؤَادُهُ‏ فَلَمْ‏ يَبْ‏ ‏َق إِلا صورةُ‏ اللحْ‏ ‏ِم والد‏ِمالفُؤادُ:‏ القَلبِ‏ . ج أَفْئِدَةٌ.‏معنَى البَي ‏ِت ‏:يقول الشاعر:‏ إنّ‏ الإنسا ‏َن إنسا ‏ٌن بِشَيْئَيْ‏ ‏ِن لسانِه وفؤادِه ‏(عقلِه)‏ فإنْ‏بِالْحَيَوَانِ.‏فَقَدَهُما لَم يَكُ‏ ‏ْن إنسانًا بل كان جِ‏ سْمًا مُكَونًا من لَحْ‏ ‏ٍم ودٍَم أَشْبَهَ‏ ما يكون::(4)(4) The tongue of a young man is half, and the heart is remaining half. Except both of them, nothing remainsexcept the form of meat and blood.‏.أفئدة Al-Fuad: Heart, pluralMeaning of the Verse: The poet says that a person is a human being due to two things: His tongue and his heart (hisintellect). If both of them are lost, he becomes only a body formed by meat and blood which is similar to an animal.Face the Challenge! Why the words related to any verb are 14 and those for nouns are only 6?Compare the noun-tables with the verb-tables and identify the difference.ExplanationWordExplanationWordExplanationWordIt searches forIt examinesHeartIt does not remainMeatBloodBoth of them lackedSeen objectIt showedDefectsWeaknessesIt does not becomeIt watchesHatred, ragePleasure, loveDefectFatigued, tiredAnger, discontentIt showsDefects, ills, evilsIt became tiredالرضَاعَيْبٍ‏كَلِيلَةٌ‏السخْطِ‏تُبْدِيالْمَسَاوِيَاكَلتِ‏الْمَنظُورَ‏أَظْهَرَ‏الْمَعَايِبُ‏النقَائِصُ‏لا تَكَادُ‏تُبْصِرُ‏البُغْضِ‏تَبْحَثُ‏تُمَعنُ‏فُؤَادُ‏لَمْ‏ يَبْقَ‏اللحْمِ‏الدمِ‏فَقَدَهُماFormed, shapedلَم تُحَققتُظْهِرُ‏It shows مُكَونًاIt does not verifyQuranic Arabic Program172Module AR03


Lesson 10B: Arabic Idiomsبَقِي اللحَاءُ‏َيَعِيشُ‏ المَرْءُ‏ ما اسْتَحْيَا بِخَيٍْر:‏ ويَبْقَى العُودُ‏ مافلا وا ‏ِالله ما في العَيْ‏ ‏ِش خيٌر:‏ ولا الدنيا إِذا ذَهَ ‏َب الْحَيَاءُ‏إِذا لَم تَخْ‏ ‏َش عاقبةَ‏ الليَالِي ولَمْ‏ تَسْتَحْ‏ ‏ِي فَاصْنَ‏ ‏ْع ما تشاءاللحاء قِشْرُ‏ ك ل شيء.‏ ج ألْحِ‏ يَةٌ‏ المراد بالليالِي الزمَن.‏معنى الأبيات إِنّ‏ الإنسا ‏َن الذي يَجعَلُ‏ الْحَيَاءَ‏ خُلُقًا له وصِفَةً‏ يَعِي ‏ُش بِخَيٍْر مَادَاَم مُتَمَسكًا به ومُلْتَزِمًا آدابَهُ‏ الْجَمِيلَةَ،‏ فالْحياءُ‏ لِلإِنسا ‏ِن مِثلُ‏ القِشْرَةِ‏ الظاهرةِ‏ التِيتَحْمِي عوَد الشجَرَةِ‏ مِن التلَ‏ ‏ِف والْهَلاك،‏ ذلك أ ‏ّن الْحَيَاةَ‏ لا تَسْتَقِي ‏ُم إلا بالْحياءِ،‏ فَإ ‏ْن ذَهَ‏ ‏َب الْحياءُ‏ ذَهَ‏ ‏َب الْخَيْ‏ ‏ُر مِن الْحياةِ‏ ومِ‏ ‏َن الدنيَاكُلهَا.‏أمّا الإنسا ‏ُن الذي لا يُبَالِي بِالْحياِء ولا بِمَا تَفعَلُهُ‏ الأيّامُ‏ ولا يَتخِ‏ ‏ُذ من الْحياِء خُلُقًا له وصفةً‏ فَلْيَفْعَل ما يشاء.‏ وصَدَقَ‏ الرسوُل الكريْ‏ ‏ُم صلى اللّه عليه وسلم حينيَقولُ‏ ‏'إِذا لَم تَسْتَحْي فَاصْنَع ما شِ‏ ئْ‏ ‏َت.'‏ رواه البخار ي فِي أحادي ‏ِث الأنبياء.‏(5) A man does not live good without modesty. If the cortex of a plant is removed, only a stick [not a liveplant] remains.By God! When modesty has gone, there is no good in the life of world.When you don’t care about the result of nights [time] and you are not modest, then do whatever you want.Al-Laha: Cortex [outermost part of the stem of a plant] of everything, plural ‏.الحية Nights means time.Meaning of the Verses: The person who makes modesty his habit and part of his character, he lives good until thetime he remains devoted to it and comply with good manners. The modesty for a person is like the outer cortex thatdefend the stem of a tree from loss of life. The life cannot remain straight without modesty. When the modesty islost, righteousness go out of life and the world.Regarding the person who does not care about modesty in his days and don’t make the modesty a part of his habitand character, then he should do whatever he wants. The Venerable Prophet said the truth: 'When you have nomodesty, then do whatever you want.' Bukhari reported it in the Ahadith of Prophets.:.::::(5)Rule of the Day! There are certain words, whoseغير form is the same. They are called نصب و جرّ‏‏.مَبنِي Similarly some words have the same form in all three cases. They are called ‏.مُنصَرفExplanationWordExplanationWordExplanationWordComplying toMannersIt defends, it protectsDamage, harmIt becomes straightHe does not careليل Nights, plural ofYou become modestDo, makeYou wantCortex of a plantDevoted to, adhered toHe livesBeing modestCortex of a plantYou fear, you arecarefulResultيَعِيشُ‏اسْتَحْيَااللحَاءُ‏تَخْشَ‏عاقبةَ‏الليَالِيتَسْتَحْيِ‏اصْنَعْ‏تَشَاءَ‏قِشْرُ‏مُتَمَسكًامُلْتَزِمًاآدابَ‏تَحْمِيالتلَفِ‏تَسْتَقِيمُ‏لا يُبَالِيQuranic Arabic Program173Module AR03


الأسْمَاءُ‏ الْمُشتَقة Lesson 11A: The Derived NounsThe ResultCompare the result. Each line carried four marks. If your score is below 80%, repeat the test.Englishمَا اللهُ‏ بِغَافِ‏ ‏ٍلعربِيعَما تَعْمَلُو ‏َناسْمAllah is not unaware of what you do.فاعل،‏ واحد مذكر،‏ جرWe were unaware of their teaching.فاعل،‏ جمع مذكر،‏ نصبإِنْ‏ كُنا عَنْ‏ دِرَاسَتِهِمْ‏ لَغَافِلِي ‏َنThose who repent, the worshippers, those whopraise (Allah), travelers (to see Allah’s signs),those who bow down, those who prostrate, thosewho instruc to do good and those who forbid ofevil and protectors of Allah’s limit.فاعل،‏ جمع مذكر،‏ رفعThey were worshippers.فاعل،‏ جمع مذكر،‏ نصبWe made all of them righteous.فاعل،‏ جمع مذكر،‏ نصبI am maker of a viceroy in the earth.فاعل،‏ واحد مذكر،‏ رفعObedient men and obedient womenفاعل،‏ جمع مذكر و مؤنث،‏ نصبTrue men and true womenSteadfast men and steadfast womenSubmissive men and submissive womenMen who fast and women who fastProtector men of their sexual organs and protectorwomen.Those men who remember Allah too much andthose women who remember Allah.التائِبُونَ‏ الْعَابِدُونَ‏ الْحَامِدُونَ‏ السائِحُو ‏َنالراكِعُونَ‏ الساجِ‏ دُونَ‏ الآمِرُونَ‏ بِالْمَعْرُو ‏ِف‏َوالْحَافِظُو ‏َن لِحُدُودِ‏ الل‏ِهوَالناهُو ‏َن عَنْ‏ الْمُنكَرِ‏كَانُوا لَنَا عَابِدِي ‏َنكُلا جَعَلْنَا صَالِحِ‏ ي ‏َنإِني جَاعِلٌ‏ فِي الأَرْضِ‏ خَلِيفَةً‏وَالْقَانِتِينَ‏ وَالْقَانِتَاتِ‏وَالصادِقِينَ‏ وَالصادِقَاتِ‏وَالصابِرِينَ‏ وَالصابِرَاتِ‏وَالْخَاشِ‏ عِينَ‏ وَالْخَاشِ‏ عَاتِ‏وَالصائِمِينَ‏ وَالصائِمَاتِ‏وَالْحَافِظِينَ‏ فُرُوجَهُ‏ ‏ْم وَالْحَافِظَا ‏ِتوَالذاكِرِينَ‏ اللهَ‏ كَثِيراً‏ وَالذاكِرَا ‏ِتفاعل،‏ جمع مذكر و مؤنث،‏ نصبQuranic Arabic Program174Module AR03


الأسْمَاءُ‏ الْمُشتَقة Lesson 11A: The Derived NounsEnglishعربِياسْمAllah’s instruction was going to be happened.مفعول،‏ واحد مذكر،‏ نصبWhether it is less or more, (they shall be entitledto) their legitimated share.(It is unlawful to eat) that is dead or bloodrunning out.Set your faces (in the right direction) near eachplace of prostration (mosque).ظرف،‏ واحد،‏ جرّ‏So they are ones whose effort will be recognized.Verily the Quranic recitation of Fajr prayer isobserved.So woe on the disbelievers from an observingplace on that great day (of judgment).ظرف،‏ واحد،‏ جرّ‏The Lord of the place of sunrise (East) and theظرف،‏ واحد،‏ جرّ‏ (West). place of sunsetالْفُلْكِ‏So We rescued him and who were with him in aburdened ark.مفعول،‏ جمع مذكر،‏ رفعAnd the birds gathered (in their flocks), all ofthem used to sing with him.مفعول،‏ واحد مؤنث،‏ نصبAnd in their wealth, there is a right for the askingperson and the deprived person.But we are deprived.That day, verily they will be veiled from the visionof their Lord.Soon your Lord will exalt you to the point that isمفعول،‏ واحد مذكر،‏ نصب praised.كَانَ‏ أَمْرُ‏ اللهِ‏ مَفْعُولاً‏قَل مِنْهُ‏ أَوْ‏ كَثُرَ‏ نَصِيباً‏ مَفْرُوضاً‏أَنْ‏ يَكُونَ‏ مَيْتَةً‏ أَوْ‏ دَماً‏ مَسْفُوحاً‏أَقِيمُوا وُجُوهَكُمْ‏ عِنْدَ‏ كُل مَسْجِ‏ ‏ٍدفَأُوْلَئِكَ‏ كَانَ‏ سَعْيُهُمْ‏ مَشْكُوراً‏إِن قُرْآنَ‏ الْفَجْرِ‏ كَانَ‏ مَشْهُوداً‏فَوَيْلٌ‏ لِلذِينَ‏ كَفَرُوا مِنْ‏ مَشْهَ‏ ‏ِد يَوْمٍ‏ عَظِيٍمرَب الْمَشْرِقِ‏ وَالْمَغْرِ‏ ‏ِبفَأَنجَيْنَاهُ‏ وَمَنْ‏ مَعَهُ‏ فِي الْمَشْحُوِنوَالطيْرَ‏ مَحْشُورَةًكُل لَهُ‏ أَوا ‏ٌبوَفِي أَمْوَالِهِمْ‏ حَق لِلسائِِل ‏َوالْمَحْرُومِ‏بَلْ‏ نَحْنُ‏ مَحْرُومُو ‏َنإِنهُمْ‏ عَنْ‏ رَبهِمْ‏ يَوْمَئِذٍ‏ لَمَحْجُوبُو ‏َنعَسَى أَنْ‏ يَبْعَثَكَ‏ رَبكَ‏ مَقَاماً‏ مَحْمُوداً‏Quranic Arabic Program175Module AR03


الأسْمَاءُ‏ الْمُشتَقة Lesson 11A: The Derived NounsEnglishعربِيفِي سِ‏ دْرٍ‏ مَخْضُوٍد.‏ وَطَلْحٍ‏مَمْدُودٍ.‏ وَمَاءٍ‏ مَسْكُو ‏ٍبوَظِل مَنْضُوٍد.‏اسْمThey shall be in a thorn-less trees, gathered bananas,extended shade, and flowing out water.وَمَا نَحْنُ‏ بِمَبْعُوثِي ‏َنمفعول،‏ واحد مذكر،‏ جرّ‏And we shall not be raised up.مفعول،‏ جمع مذكر،‏ جرّ‏Jews said, 'Allah’s hand is hanging.' (i.e. not able to doمفعول،‏ واحد مؤنث،‏ نصب something.)Nay, His both hands are extended. (i.e. can doمفعول،‏ تثنية مؤنث،‏ نصب anything)That will be the day in which humankind will begathered and that will be the Day of observation.قَالَتْ‏ الْيَهُودُ‏ يَدُ‏ اللهِ‏بَلْ‏ يَدَاهُ‏مَبْسُوطَتَا ‏ِنمَغْلُولَةٌ‏ذَلِكَ‏ يَوْمٌ‏ مَجْمُوعٌ‏ لَهُ‏ الناسُ‏ وَذَلِكَ‏ يَوْمٌ‏مَشْهُودٌ‏الْبَحْرَيْ‏ ‏ِن مَجْمَ‏ ‏َع حَتى أَبْلُغَ‏مفعول،‏ واحد مذكر،‏ رفعUntil I reach at the joining place of two rivers.يَقُولُونَ‏ أَئِنا لَتَارِكُوا آلِهَتِنَا لِشَاعِرٍ‏ مَجْنُوٍنظرف،‏ واحد،‏ نصبThey said, 'Should we leave our gods for the sake of apoet, who became mad.'مُتكِئِينَ‏ عَلَى سُرُرٍ‏مَصْفُوفَةٍ‏فاعل و مفعول،‏ واحد مذكر،‏ جرّ‏They will recline on arranged couches.الشمْ‏ ‏ِس مَطْلِ‏ ‏َع إِذَا بَلَغَ‏مفعول،‏ واحد مؤنث،‏ جرّ‏When he reached at rising place of sunrise.ضَعُفَ‏ الطالِبُ‏ وَالْمَطْلُو ‏ُبظرف،‏ واحد،‏ نصبHow weak is the seeker and demanded one.فاعل و مفعول،‏ واحد مذكر،‏ رفعAllah’s decision was ordained.In the sitting place of truth.Women of paradise confined in the camps.كَانَ‏ أَمْرُ‏ اللهِ‏ قَدَراً‏ مَقْدُوراً‏فِيحُورٌ‏مَقْعَ‏ ‏ِد صِدْ‏ ‏ٍقمَقْصُورَا ‏ٌتفِي الْخِ‏ يَاِممفعول،‏ جمع مؤنث،‏ رفعWhoever killed in a cruel way, so We have made hisheirs powerful.مَنْ‏ قُتِلَ‏مَظْلُوماً‏ فَقَدْ‏ جَعَلْنَا لِوَلِيهِ‏ سُلْطَاناً‏مفعول،‏ واحد مذكر،‏ نصبQuranic Arabic Program176Module AR03


الأسْمَاءُ‏ الْمُشتَقة Lesson 11A: The Derived NounsEnglishعربِياسْمLike the example of the hidden pearl.مفعول،‏ واحد مذكر،‏ جرّ‏Allah has described the example of an owned slave.For them, there will a non reminded reward.Neither cut and nor forbidden.مفعول،‏ واحد مؤنث،‏ جرRaised beds.Most of them are morally corrupt.The worst place of becoming or living (destination).Remember Allah in counted days.Each group of people have known their place ofdrinking.Whoever fears Allah, He shall make the place to comeظرف،‏ واحد،‏ نصب him. out forSit for them at each observing place.Towards Him will be place of return for all of you.Verily, Sheba in their place of living there is a sign.Pure places of living in gardens of Eden.I swear the Lord of the places of sunrise and the placesof sunset.كَأَمْثَالِ‏ اللؤْلُؤِ‏ الْمَكْنُوِنضَرَبَ‏ اللهُ‏ مَثَلاً‏ عَبْداً‏ مَمْلُوكاً‏لَهُمْ‏ أَجْرٌ‏ غَيْرُ‏ مَمْنُوٍنلا مَقْطُوعٍَة وَلا مَمْنُوعٍَةفُرُشٍ‏ مَرْفُوعَةٍ‏كَثِيرٌ‏ مِنْهُمْ‏ فَاسِ‏ قُو ‏َنبِئْس الْمَصِيُروَاذْكُرُوا اللهَ‏ فِي أَيامٍ‏مَعْدُودَا ‏ٍتظرف،‏ جمع،‏ جرّ‏Alas! Who has raised us from our place of sleeping.قَدْ‏ عَلِمَ‏ كُل أُنَاسٍ‏ مَشْرَبَهُ‏ ‏ْممَنْ‏ يَتقِ‏ اللهَ‏ يَجْعَلْ‏ لَهُ‏ مَخْرَجاً‏اقْعُدُوا لَهُمْ‏ كُل مَرْصَ‏ ‏ٍدإِلَيْهِ‏ مَرْجِ‏ عُكُمْ‏ جَمِيعاً‏لَقَدْ‏ كَانَ‏ لِسَبَإٍ‏ فِي مَسْكَنِهِمْ‏ آيَةٌ‏مَسَاكِنَ‏ طَيبَةً‏ فِي جَناتِ‏ عَدْ‏ ‏ٍنفَلا أُقْسِ‏ مُ‏ بِرَب الْمَشَارِقِ‏ وَالْمَغَارِ‏ ‏ِبيَا وَيْلَنَا مَنْ‏ بَعَثَنَا مِنْ‏ مَرْقَ‏ ‏ِدنَاَQuranic Arabic Program177Module AR03


Lesson 11B: Two Explorers of the TruthThe Result: Calculate your score. Each paragraph carries 10 mark. If your score is less than 80%, repeatthe exercise. The translation is provided for each paragraph. Text in parenthesis [ ] is the information notdescribe in the original Arabic text but its sense is understood.Salman, the Persianسَلمَانُ‏ الْفارسِ‏ ي رضي االله عنهقِصتُنَا هذِهِ‏ هِي قِصةُ‏ الساعِي وَرَاءَ‏ الْحَقِيقَةِ،‏ الباحِ‏ ‏ِث عَ‏ ‏ِن االلهِ،‏ قصةُ‏ سَلْمَا ‏َن الفَارسِ‏ ي رضي االله عنه و أرضاهُ.‏ فلنَترُكْ‏ لِسَلْمَا ‏َن نَفْسِ‏ ‏ِه المَجَا ‏َل لِيَروِ‏ ‏َي لنا أحدا ‏َثقصتِهِ،‏ فشُعُورِهِ‏ بها أعمَقُ،‏ و روَايَتُهُ‏ لها أد ق و أصدَ‏ ‏ُق.‏ قَالَ‏ سلمَا ‏ُن:‏كُنْتُ‏ فَتًى فَارِسيًا من أهل أصبهَانَ،‏ من قريٍَة يُقا ‏ُل لَها ‏'جَيانَ'‏ و كان أبي دُهقَا ‏َن القَرْيَةِ،‏ و أغنَى أهلِها غِنًى و أعلاهُم مَنزِلَةً.‏ وكنت أح ب خَلِْق ا ‏ِالله إليه مُن ‏ُذثُم ما زا ‏َل حُبهُ‏ لي يَشْتَ‎د و يَزدَادُ‏ على الأياِم حتى حَبَسَنِي في البَي ‏ِت خَشيَةً‏ عَلَ‏ ىكما تُحبَس الفَتَيَا ‏ُت.‏وُلِدْتُ‏ ،ُOur this story is the story of a searcher [who searched] beyond reality, a searcher about God. This is the story ofSalman Farsi, may Allah be pleased with him and he pleased with Him. So we leave it to Salman himself, todescribe the events of this story in his own way. His thinking is more deep and his description is more fine and true.Salman said:I was a Persian young body from the people of Isphahan, from a town called 'Jayyan' and my father was the chief ofthat town. He was the most affluent in its inhabitants and the highest one in rank. Since I was born, I was the mostbeloved from him in Allah’s creatures. Then his love for me kept intensifying and increasing over time. He kept mein the hope due to his fear about me like girls are kept at home.َExplanationWordExplanationWordExplanationWordThe highest among themThe most difficult or fineOur storyقِصتُنَاأدقأعلاهُمStatusFavoriteI was bornMore or the most truthfulI wasA young manأصدَقُ‏كُنْتُ‏فَتًىمَنزِلَةً‏SearcherBeyondالساعِيوَرَاءَ‏الحَقِيقَةِ‏أحبوُلِدْتُ‏Reality, physical worldTo vanish, to decreasePersianResearcher, a personin quest of somethingالباحِ‏ ثِ‏فَارِسيًازَالَ‏He / it intensifiesHe / it increasesIsphahan, a city in IranA villageSo that we shouldleaveفلنَترُ‏ ‏ْكالمْجَالَ‏أصبهَانَ‏قريَةٍ‏يَشْتَديَزدَادُ‏Field, domainHe imprisoned me, he keptme in custodyFearIt was calledChiefSo that he describesلِيَروِيَ‏أحداثَ‏يُقالُ‏ لَهادُهقَانَ‏حَبَسَنِيخَشيَةً‏EventsShe / it is kept in custodyGirlsتُحبَسُMore or the most affluentProsperityHis perception, histhinkingشُعُورِهِ‏أعمَقُ‏أغنَىغِنًىالفَتَيَاتُ‏Deeper, the deepestQuranic Arabic Program178Module AR03


Lesson 11B: Two Explorers of the Truthوقد اجتَهَدْ‏ ‏ُت فِي الْمَجُوسِ‏ يةِ،‏ حتى غَدَوْ‏ ‏ُت قَي ‏َم الناِر التِي كُنا نَعبُدُهَا،‏ و أُنِي ‏ُط بي أمُر إضرَامِهَا حتى لا تَخْبَُو ساعَةً‏ في لي ‏ٍل أو نَهَاٍر.‏ و كان لأبِي ضَيعَةٌ‏ عَظِيمَةٌ‏ تَدِ‏ رعلينا غَلةًكبيرَةٌ،‏ وكان أبي يقومُ‏ عليهَا،‏ و يَجْنِي غَلتَهَا.‏ وفِي ذا ‏ِت مَرةٍ‏ شَغَلَهُ‏ عن الذِهَا ‏ِب إلى القَريَِة شاغِلٌ،‏ فقَا ‏َل:‏‏'يَا بُنَ‏ ي!‏ إني قد شُغِلْ‏ ‏ُت عن الضيعِة بما تَرَى،‏ فاذْهَ‏ ‏ْب إليها و تَوَ‏ ل اليَوَم عَني شَأنَهَا.'‏ فَخَرَجْتُ‏ أقْصَ‏ ‏ُد ضيعَتَنَا.‏ وفيمَا أنا في بع ‏ِض الطريِق مَرَرْ‏ ‏ُت بكَنِيسَ‏ ‏ٍة من كَنَائِ‏ ‏ِسالنَصَارَى فَسَمِعْ‏ ‏ُت أصوَاتَهُم فيها و هم يُصَلوَن فَلفَ‏ ‏َت ذلك انْتِبَاهِي.‏I used to strive hard in [performing rituals of] Magus religion up to the extent that I started morning by standing infront of fire that we used to worship. I was made responsible to ignite it in order to avoid any cool-off for a singleminute day or night. My father had a great feudal property which used to give us plenty of grains. My father used tomonitor it to earn its grains. At that time, this task kept him from going to the town to work. He said:'O my son! I am busy with this property as you see. So go to it and bring its news today.' So I came out with anintention to go to our property. I was on a part of the way when I passed by a Church of Christians. I heard soundsinside it while they were praying. That drew my attention.Worth Reading! What is Jealousy and what is its impact on humanpersonality? Read more:http://www.mubashirnazir.org/PD/English/PE02-0012-Jealousy.htmExplanationWordExplanationWordExplanationWordYou seeGrains, cropsاجتَهَدْتُ‏ I strived hardغَلةً‏تَرَىSo goTake overIts mattersI intended toWayBigThey stood on itHe earnsIts grainsAt that timeMagus, the ancientreligion of Iranالمَجُوسِ‏ يةِ‏غَدَوْتُ‏قَيمَ‏النارِ‏كُنا نَعبُدُ‏كبيرَةٌ‏يقومُ‏ عليهَايَجْنِيغَلتَهَاذاتِ‏ مَرةٍ‏فاذْهَبْ‏تَوَلشَأنَهَاأقْصَدُ‏الطريقِ‏I started my morningStandingThe fire,We used to worshipI passed byكَنَائس Church, pluralHe was busy in itGoingI was maderesponsibleأُنِيطُ‏إضرَامِهَاشَغَلَهُ‏الذِهَابِ‏مَرَرْتُ‏كَنِيسَةٍ‏Its ignitionChristiansTheir soundsTownOccupancyIt cooled offتَخْبُوَ‏ساعَةً‏القَريَةِ‏شاغِلٌ‏النَصَارَىأصوَاتَهُمSecond, a smallamount of timeIt drewO my son!Village, feudalpropertyضَيعَةٌ‏يَا بُنَي‏!‏لَفَتَ‏My attentionI am occupiedThey gave us inplentyتَدِر عليناشُغِلْتُ‏انْتِبَاهِيQuranic Arabic Program179Module AR03


Lesson 11B: Two Explorers of the Truthلَم أكُ‏ ‏ْن أعرِ‏ ‏ُف شَيئاً‏ من أمِر النصَارَى أو أمْ‏ ‏ِر غَيرِهُم من أصحَا ‏ِب الأديَا ‏ِن لِطُوِل ما حَجَبَنِي أبي عن النا ‏ِس في بَيتِنَا،‏ فَلَما سَمِعْ‏ ‏ُت أصْوَاتَهُ‏ ‏ْم دَخَلْ‏ ‏ُت عليهم لأنْظَُر مايَصنَعُونَ.‏ فلما تَأملتُهُ‏ ‏ْم أعْجَبَتْنِي صَلاتُهُ‏ ‏ْم و رَغِبْ‏ ‏ُت في دِينِهِ‏ ‏ْم و قل ‏ُت:‏ ‏'وااللهِ‏ هذا خَيٌر من الذي نَحْ‏ ‏ُن عليه،‏ فوا ‏ِالله ما تَرَكْتُهُ‏ ‏ْم حتى غَرِبَ‏ ‏ِت الشمْسُ،‏ ولم أذهَ‏ ‏ْب إلىضيَعَةِ‏ أبِي.'‏ ثم إني سألتُهُم:‏ ‏'أين أصلُ‏ هذا الدين؟ قالوا:‏ ‏'في بِلاِد الشاِم.'‏ و لما أقبَ‏ ‏َل اليلُ‏ عُدْ‏ ‏ُت إلى بَيتِنَا فتَلقّانِي أبي يسألُنِي عَما صَنَعْتُ،‏ فقلْ‏ ‏ُت:‏‏'يَا أَبَ‏ ‏ِت!‏ إني مَرَرْ‏ ‏ُت بِأُنَا ‏ٍس يُصَلوَن في كَنِيسَ‏ ‏ٍة لَهم فَأعجَبنِي ما رأي ‏ُت من دينِهم،‏ وما زِل ‏ُت عِندَهُ‏ ‏ْم حتى غَرب ‏ِت فَذُعِرَ‏ أبي مما صَنَعْ‏ ‏ُت و قال:‏ يأ'‏ بُنَ‏ يي أ ‏ْن أرتَ‎د عن ديني،‏لَيس في ذلك الدِي ‏ِن خَيٌر .... دينُكَ‏ و دي ‏ُن آبَائِ‏ ‏َك خَيٌر منه.'قلت:‏ كلا واالله إن دينَهُم لَخَيٌر من دينِنَا.‏ فَخافَ‏ أبي مَما و خَشِ‏ ََو حَبَسَنِي ‏َو وَضَ‏ ‏َع قَيدًا في رِجلَ‏ ي.‏أقُولُ‏ ،الشمس.'‏ُ...I did not knew anything about Christian matters or affairs of people of other religions because me father had kept mein veil from people for a long time in our home. When I heard their voices, I entered into them to see what they weredoing. When I carefully looked at them, I was amazed by their prayer and I inclined towards their religion. I said:'By God, it is better than on what we are. By God, I will not leave them until sunset. I will not go to the property ofmy father.' Then I asked them, 'Where is the origin of this religion?' They said, 'In the country of Syria.' When thenight came, I returned to my home. My father received me to ask about what I did. I said:'O my father! I have passed to people performing prayer at their Church, I amazed by their religion as I saw it. Iremained with them until sunset.' My father scared at what I did and said, 'O my son! There is nothing good in thatreligion…. The religion of you and your forefathers is better than it.' I said, 'By God! Their religion is better thanours.' My father became frightened about what I said. He felt danger that I will leave my religion. He imprisoned meat the home and placed a shackle in my feet....بالبَيتِ‏ ،ExplanationWordExplanationWordExplanationWordIt amazed meI asked themI knewأعرِفُ‏سألتُهُمأعجَبنِيI sawI did not leaveHe scaredO my son!BetterHe scared, he becamefrightenedI will leave religionWhereOriginReligionCities of SyriaIt cameI returnedSo He received meReligionsالأديَانِ‏لِطُولِ‏حَجَبَنِيلأنْظُرَ‏يَصنَعُونَ‏تَأملتُهُمْ‏أعْجَبَتْنِيأينأصلُ‏الدينبِلادِ‏ الشامِ‏أقبَلَ‏عُدْتُ‏فتَلقّانِيرأيتُ‏ما زِل ‏ُتذُعِرَ‏أي بُنَيخَيرٌ‏خافَ‏أرتَدAs long asHe kept me in veilSo that I seeThey make, they doI carefully looked atthemIt amazed meHe placedShackleI did, I madeO my father!رَغِبْتُ‏ I included towardsتَرَكْتُهُمْ‏صَنَعْتُ‏يَا أَبَتِ‏وَضَعَ‏قَيدًا!I left themMy feetغَرِبَتِ‏مَرَرْتُ‏رِجلَي I passedThe sun setBy peopleأذهَ‏ ‏ْب لمI’ll not go بِأُنَاسٍ‏Quranic Arabic Program180Module AR03


Lesson 11B: Two Explorers of the Truthولما أُتِيحَ‏ ‏ْت لي الفُرْصَةُ‏ بَعَثْ‏ ‏ُت إلى النصَارَى أقوُل لَهم:‏ ‏'إذا قَدِ‏ ‏َم عليكم رَكْ‏ ‏ٌب يُرِي ‏ُد الذهَا ‏َب إلى بِلاِد الشاِم فَأعْلِمُونِي.'‏ فما هو إلا قَلِيلٌ‏ حتى قدِ‏ ‏َم عليهم رك ‏ٌبمُتجِ‏ هً‏ إلى فأخبَرُونِي به فاحْتَلْ‏ ‏ُت على قَيدِي حتَى حَلَلْتُهُ‏ و خَرَجْ‏ ‏ُت مَعَهُ‏ ‏ْم مُتَخَفيًا حتى بَلَغْنَا بلا ‏َد الشاِم.‏ فلما نَزَلْنَا فيها،‏ قل ‏ُت:‏ ‏'مَنْ‏ أفضَلُ‏ رَجُ‏ ‏ٍل من أه ‏ِلهذا الدينِ؟'‏ قالوا:‏ ‏'الأسقُفُ‏ راعي الكَنِيسَ‏ ‏ِة.'‏ فجِ‏ ئتُهُ‏ فقل ‏ُت:‏أُصَلي مَعَك.'فقال:‏ ‏'اُدْخُلْ.'‏ فَدَخَلْتُ‏ عِندَهُ‏ ‏َو جَعَلْ‏ ‏ُت أخْدِمُه.‏ ثُم ما لَبِثْ‏ ‏ُت أَ‏ ‏ْن عَرَفْ‏ ‏ُتَ‏'إني قد رَغِبْ‏ ‏ُت فِي النصْرَانِيةِ،‏ ‏َو أحبَبْ‏ ‏ُت أ ‏ْن ألْزَمَ‏ ‏َك ‏َو أخْدِمَ‏ ‏َك ‏َو أَتَعَل ‏َم مِن ‏َك ‏َوأَن الرجُ‏ ‏َل رَجُلُ‏ سُوٍء فقد كان يَأمُُر أَتْبَاعَهُ‏ بالصدَقَِة و يُرَغ بُهُ‏ ‏ْم بِثَوَابِهَا فإذا أعطَوه منها شَيئًا لِيُنفِقَهُ‏ في سبي ‏ِل االلهِ؛ اكتَنَزَهُ‏ لِنَفسِ‏ ‏ِه و لم يُع ‏ِط الفُقَرَاءَ‏ و المَسَاكِي ‏َنمنه شيئًا ؛ حتى جَمَ‏ ‏َع سَبْ‏ ‏َع قِلاٍَل مِن الذَهَ‏ ‏ِب.‏When I found time, I sent [a message] to the Christians and said to them, 'Whenever a caravan comes to you goingtowards the country of Syria, inform me.' After a short time, a caravan moving towards Syria came to them. Theyinformed me. I was captured in my shackle. I untied it and came out with them secretly. We reached at the countryof Syria. When we dismounted in it, I asked, 'Who is the most superior person in the followers of this religion?'They said: 'The Bishop, who is responsible for this church.' I came to him and said:'I am inclined towards Christianity. I love to become your servant. I want to serve you. I want to learn from you andpray with you.' He said, 'Enter [in the Church].' I entered with him and became his servant. Then it did not take toolong that I knew that the man was a bad man. He used to instruct his followers for charity and motivate them bydescribing its reward. When they used to give him something to spend in Allah’s way, he used to include it in hispersonal treasure and did not use to give poor and needy anything out of it. He gathered seven jars full of gold.،،:الشامِ‏ ،ExplanationWordExplanationWordExplanationWordEnter!I served himSecretlyIt became easyFree time, chanceأُتِيحَتْ‏الفُرْصَةُ‏مُتَخَفيًابَلَغْنَااُدْخُلْ‏We reached أخْدِمُهI remainedThat you knowHis followersHe motivated themBy its rewardThey give himWe came down, wedismountedI reachedHe comesCaravan, ridersHe intendsGoingSo tell meبَعَثْتُ‏قَدِمَ‏رَكْبٌ‏يُرِيدُ‏الذهَابَ‏فَأعْلِمُونِيلَبِثْتُ‏أَنْ‏ عَرَفْتُ‏أَتْبَاعَهُ‏يُرَغبُهُمْ‏بِثَوَابِهَاأعطَوهBishopResponsibleSo I came to himI am inclined toChristianityنَزَلْنَاالأسقُفُ‏راعيفجِ‏ ئتُهُ‏رَغِبْتُ‏النصْرَانِيةِ‏He made a treasure forhimقَلِيلٌ‏أحبَبْتُ‏I love, I like اكتَنَزَهُ‏LessHe givesمُتجِهً‏أنْ‏ ألْزَمَكَ‏To become your servant يُعطِ‏Facing towardsJarsفأخبَرُونِيأخْدِمَكَ‏I serve you قِلاَلٍ‏So inform meGoldفاحْتَلْتُ‏أَتَعَلمَ‏ مِنكَ‏I learn from you الذَهَبِ‏So I was capturedI pray with youحَلَلْتُهُ‏I untied it أُصَليَ‏ مَعَكQuranic Arabic Program181Module AR03


Lesson 11B: Two Explorers of the Truthفَأبغَضْتُهُ‏ بُغضًا شَدِيدًا لِمَا رَأيتُهُ‏ منهُ‏ ثم ما لَبِ‏ ‏َث أ ‏ْن ما ‏َت فاجتَمَعَ‏ ‏ِت النصَارَى لِدَفْنِِه فقلتُ‏ لَهم:‏ ‏'إن صَاحِ‏ بُكُ‏ ‏ْم كان رجلٌ‏ سُوٍء يأمُرُكُ‏ ‏ْم بالصَدَقَِة و يُرَغبُكم فيهافاذا جِ‏ ئتُمُوه بِهَا اكتَنَزَهَا لِنَفسِ‏ هِ،‏ و لم يُع ‏ِط المسَاكِي ‏َن منها شيئا.'‏ قالوا:‏ ‏'من أين عَرَفْ‏ ‏َت ذلك؟'‏ ‏'أنا أدُلكُ‏ ‏ْم علىكَنِزِهِ.'‏ قالوا:‏ ‏'نَعَمْ.‏ دُلنَا عليه.'‏فأرَيتُهُمْ‏ مَوْضِعَهُ‏ فاستَخْرَجُوا منه سَبْ‏ ‏َع قِلاٍل مَملُوءَةً‏ ذَهَبًا و فِضةً‏ فلما رأوهَا قالوا:‏ ‏'واالله!‏ لا نَدفُنُهُ.'‏ ثم صَلَبُوهُ‏ و رَجَمُوهُ‏ بِالحِ‏ جَارَةِ.‏ ثم إنهُ‏ لم يَمِ‏ ‏ِض غَيُر قلي ‏ٍلحتى نَصبُوا رجلاً‏ آخََر مَكَانُهُ‏ فَلَزِمتُه،‏ فما رأي ‏ُت رجلا أزه ‏َد منه في الدنيَا و لا أرغَ‏ ‏ُب منه فِي الآخِ‏ رَةِ‏ و لا أَدْأَ‏ ‏ُب منه عَلَى العِبَادَةِ‏ لَيلاَ‏ و نِهَارًا فأحببته حُباجَما،‏ و أقم ‏ُت معهُ‏ زمانًا فلما حَضَرَتَهُ‏ الوفاةُ‏ قلت له:‏،،،قلتُ‏ :،When I saw it, a strong hatred for him developed in [my mind]. I remained there until he died and the Christiansgathered to bury him. I said to them, 'Your leader was a bad man. He used to instruct you for charity and motivateyou for it. When you gave him, he used to include it in his personal treasure. He did not use to give poor anythingout of it.' They said, 'How did you know that?' I said, 'I’ll show you his treasure.' They said, 'OK, show us that.'I showed them his place. They brought out seven jars full of gold and silver. When they said it, they said, 'By God!We will not bury him. They crucified him and beat him with stones. Then a short time passed and they appointedanother man in his place. I became his servant. I had not seen any man more pious than him about worldly affairs. Ihad also not seen anyone more inclined than him towards the Hereafter. I had not seen anyone more hardworkingthan him about day and night worship. I loved him a lot and stayed a long time with him. When his death reached, Isaid to him:،،،،،ExplanationIt passedThey appointedWordTreasureExplanationWordExplanationI hated himWordأبغَضْتُهُ‏بُغضًاكَنْزِ‏دُلنَا عليهيَمِضِ‏Inform us نَصبُواHatredHis placeSo I attached to himThe most piousThe most inclinedThe most hard workingToo much loveSo I showed themفأرَيتُهُمْ‏مَوْضِعَهُ‏استَخْرَجُوامَملُوءَةً‏فِضةً‏رأوهَامَكَانُهُ‏فَلَزِمتُهأزهدَ‏أرغَبُ‏أَدْأَبُ‏حُبا جَماHis placeThe brought outFull ofSilverThey saw itStrongAs I saw himHe remainedTo dieShe / they gatheredFor burying himشَدِيدًالِمَا رَأيتُهُ‏لَبِثَ‏أنْ‏ ماتَ‏اجتَمَعَتِ‏لِدَفْنِهِ‏I stayedصَاحِ‏ بُكُمْ‏نَدفُنُهُ‏We will bury him أقمتُ‏Your friend, yourleaderTimeيُرَغبُكمصَلَبُوهُ‏They crucified him زمانًاHe motivated youIt appeared to himجِ‏ ئتُمُوهرَجَمُوهُ‏حَضَرَتَهُ‏They beat him (withstones)You bring to himDeathأدُلكُمْ‏الحِ‏ جَارَةِ‏Stones الوفاةُ‏I inform youQuranic Arabic Program182Module AR03


Lesson 11B: Two Explorers of the Truth‏'يا فلا ‏ُن!‏ إلَى مَ‏ ‏ْن تُوصِي بِي و م ‏َع من تَنصَحُنِي أن أكوَن مِن بَعدِكْ‏ ؟'‏ فقال:‏ ‏'أيْ‏ بُنَ‏ ي!‏ لا أعل ‏ُم أحدًا على ما كن ‏ُت عليه إلا رجلا بالْمَوصِ‏ ‏ِل هو فلا ‏ٌن لم يُحَر ‏ُف ولم يُبَد ‏ُل فالْحق بِه.'‏ فلما مَا ‏َت صاحِ‏ بِي لَحِ‏ قْ‏ ‏ُت بالرج ‏ِل فِي الْموص ‏ِل فلما قَدِمْ‏ ‏ُت عليه قَصَصْ‏ ‏ُت عليه خَبَرِي و قلت له:‏ ‏'إن فلانًا أوصانِي عن ‏َد موتِه أ ن الْحَ‏ ق ب ‏َك‏ًك بِمَاكان عليه من الح ق.'‏و أخبرَنِي أنك مُستَمسِ‏فقال:‏ ‏'أقِم عِندِي.'‏ فأقمتُ‏ عِندَهُ‏ فَوَجَدْتُهُ‏ على خَيِر حاٍل.‏ ثم إنهُ‏ لم يلبَ‏ ‏َث أ ‏ْن ما ‏َت فلما حَضَرَتْهُ‏ الوَفَاةُ‏ قلت له:‏ ‏'يا فلا ‏ُن!‏ لَقَدْ‏ جَاءَ‏ ‏َك مِن أمِر ا ‏ِالله ما تَرَى و أن ‏َتتَعلمُ‏ مِن أمرِي ما تعلَ‏ ‏ُم فَإلَى من توصي بي؟ و من تَأمُرُنِي باللحَا ‏ِق به؟'‏ فقال:‏ يأ'‏ بُنَ‏ ي!‏ وااللهِ‏ ما أعل ‏ُم أ ن رَجُلاً‏ على مِث ‏ِل ما كُنا عليه إلا رجلاً‏ بنِصيبي ‏َن و هَُو فلا ‏ٌنفالْحق به.'‏ فلما غُي ‏َب الرجلُ‏ في لَحدِه لَحِ‏ قْ‏ ‏ُت بصاح ‏ِب نصيبي ‏َن و أخبرتُهُ‏ خَبَرِي و ما أمَرَنِي به صاحِ‏ بِي فقال لي:‏ ‏'أقِم عِندَنَا.'‏فأقمتُ‏ عندَهُ‏ فَوَجَدَتْهُ‏ عَلَى ما كان عليِه صَاحِ‏ بَاهُ‏ م ‏َن الْخيرِ،‏ فَوَا ‏ِالله ما لَبِ‏ ‏َث أ ‏ْن نَزَ‏ ‏َل به الموتُ،‏ فلما حَضَرَتهُ‏ الوفاةُ‏ قلت له:‏ ‏'لقد عَرَف ‏َت مِن أمرِي ما عَرَف ‏َت فإلى مَنبَقِي على أمرِنَا إلا رجلاً‏ بِعُمُورِيِة هو فُلا ‏ٍن فالحَق به.'‏ فَلَحِ‏ قتُ‏ بِه و أخبرتَهُ‏ خَبَرِي فقال:‏َتُوصِي بِي؟'‏ فقال:‏ ‏'أيْ‏ بُنَ‏ ي!‏ واالله إني ما أعلَ‏ ‏ُم أحدًا،،،،'O so & so! Where do you advise me to go and with whom I should stay after you?' He said, 'O my son! I do notknow anyone [devoted to the religion] on which I was except a man at Musal. He is so and so. He does not changeand alter [the God’s Book]. The truth is with him.' When my leader died, I joined the man at Musal. When I reachedto him, I described the story of mine and said to him, 'So & so advised me at the time of his death to join you. Heinformed me that you are devoted to the truth.'He said, 'Stay with me.' I stayed with him and found that his condition was right. Then he did not remain [for a longtime] before his death. When his death came, I said to him, 'O so & so! Allah’s matter has came to you as you seeand you know my matter. So towards whom, you advise me to go and to whom you ask me to join?' He said, 'O myson! By God! I don’t know any man who is [devoted to the religion] on which were except a man at Naseeban. He isso and so and the truth is with him.' When the man disappeared in his grave, I joined his friend at Naseeban andinformed him about myself and my matter with my leader. He said to me, 'Stay with us.'I stayed with him and found that he was on the right [religion] on which his two friends were. So by God! Iremained with him until the death came down. When his death came, I said to him, 'You knew my matter so towardswhom you advise me to go?' He said, 'O my son! By God! I don’t know anyone remaining on our matter [religion]except a man at U’muriyah. He is so and so and truth is with him.' I joined him and informed him about myself. Hesaid:،،ExplanationWordExplanationWordExplanationWordHe came to youI reached, I moved toيا فلانُ‏ so! O so &قَدِمْتُ‏جَاءَكَ‏You see, you opineI described the storyتُوصِي You adviseقَصَصْتُ‏تَرَىYou knowAffiliationWe were on itHe advised meOne who firmly holdsStay with meتَنصَحُنِي You advise meأن أكونَ‏الْمَوصِلِ‏أوصانِيمُستَمسِكً‏أقِم عِندِيتَعلمُ‏اللحَاقِ‏ما كُنا عليهI becomeMusal, a city of IraqNaseeban, a city at Syriaيُحَرفُ‏فأقمتُ‏So I stayed نِصيبينَ‏He amends (the Bookof God)U’muriyah, a city atSyriaيُبَدلُ‏وَجَدْتُهُ‏I found with him عُمُورِيةَ‏He changesState, conditionلَحِ‏ قْتُ‏I joined حالٍ‏Quranic Arabic Program183Module AR03


Lesson 11B: Two Explorers of the Truth‏'أقِم عندِي.'‏ فأقمتُ‏ عن ‏َد رج ‏ٍل كان واالله عَلى هَدْ‏ ‏ِي أصحَابِهِ،‏ و قد اكتَسَبْ‏ ‏ُت..‏ وأنا عِندَهُ‏ ‏..بَقَرَاتٍ‏ و غُنَيْمَةً.‏ ثُم ما لَبِ‏ ‏َث أ ‏ْن نَزَ‏ ‏َل به بِأصحابِِه مِن أمِر االلهِ،‏فلما حَضَرَتْهُ‏ الوفاةُ‏ قلت له:‏ ‏'إنكَ‏ تَعلَ‏ ‏ُم مِ‏ ‏ْن أمرِي ما تعلَ‏ ‏ُم فَإلَى مَن تُوصِي بي؟ و ما تأمُرُنِي أن أفعَلَ؟'‏بَقِي على ظَهِر الأر ‏ِض مُستَمسِ‏ كًا بما كنا عليِه ... ولكنهُ‏ قَْد أظَ‏ ل زَمَا ‏ٌن يَخرُ‏ ‏ُج فِيِه بِأر ‏ِض العَرَ‏ ‏ِب نَبِ‏ ي يُبعَ‏ ‏ُثَفقال:‏ ‏'يا بُنَ‏ ي!‏ واالله ما أعل ‏ُم أن هُنَا ‏َك أحدًا مِن النا ‏ِسبِدِينِ‏ إبراهي ‏َم ثُ‎م يُهَاجِ‏ ‏ُر مِن أرضِ‏ ‏ِه إلى أر ‏ٍض ذا ‏ِت نَخْ‏ ‏ٍل بي ‏َن حَرتَينِ،‏ و له عَلامَا ‏ٌت لا تَخفَى،‏ فهو يَأكُلُ‏ الْهَديةَ‏ و لا يأكُلُ‏ الصدَقَةَ‏ و بي ‏َن كَتِفَيِه خَاتََم النبُوةِ،‏ فَإ ‏ْناسْتَطَعْتَ‏ أ ‏ْن تَلْحَ‏ ‏َق بِتِل ‏َك البلاِد فَافعَ‏ ‏ْل.‏ 'ثم وَافَاهُ‏ الأجَلُ‏ فَمَكَث ‏ُت بعدَهُ‏ بِعُمُورِيةَ‏ زمنًا إلى أ ‏ْن مَ‎ر بِهَا نَفٌَر مِن تُجاِر العَرَ‏ ‏ِب مِن قَبِيلَِة ‏'كَلْبٍ‏ '. فقلت لَهم:‏ ‏'إنْ‏ حَمَلتُمُونِي مَعَكُم إلى أر ‏ِض العَرَ‏ ‏ِب أعطَيتُكُ‏ ‏ْمبَقَرَاتِي هَذه و غُنَيْمَتِي.'‏ فقالوا:‏ ‏'نَعَم،‏ نَحْمِلُ‏ ‏ْك.'‏،،'Stay with me.' I stayed with that man. And by God! He was on the guidance of his friends. I earned, while I waswith him, some cows and goats. Then the matter of Allah reached him as it was on his friends. So when his deathcame, I said to him, 'As you know my matter, so towards whom do you advise me to go and what do you instruct meto do.'He said: 'O my son! By God! I don’t know anyone there remaining on the face of the earth devoted to [the truereligion] we were on it… But the time has reached when a prophet will come out of the land of Arabia. He will besent with the religion of Abraham. Then he will migrate from his land to a land situated between two volcanic fieldsand having date-palm trees. He has symbols which are not hidden. He will eat from [something given as] gift. Hewill not eat from [something given as] charity. There will be the stamp of prophethood between his two shoulders. Ifyou can join him at that country, do so.'Then the death came to him. I remained at U’muriyyah for some time. A group of traders from the tribe of 'Kalb'passed by there. I said to them, 'Carry me with you to the land of Arabia. I will give you my these cows and goats.'They said, 'OK, we will carry you.'....ExplanationWordExplanationWordExplanationWordSo that you joinDeath came to himI stayedHaving date-palmtreesI earnedCowsSheep, goatsاكتَسَبْتُ‏بَقَرَاتِ‏ذاتِ‏ نَخْلٍ‏حَرتَينِ‏عَلامَاتٌ‏أنْ‏ تَلْحَقَ‏وَافَاهُ‏ الأجَلُ‏مَكَث ‏ُتTwo volcanic fieldsSymbols, plural ofعلامةغُنَيْمَةA group, partyTradersTribeCarry meGiftThereIt remainedBack, (face of earth)Time cameهُنَاكَ‏نَفَرٌ‏تُجارِ‏قَبِيلَةِ‏حَمَلتُمُونِيHis two shouldersHe disappearedGraveبَقِيَظَهرِ‏ الأرضأظَل زَمَانٌ‏الْهَديةَ‏كَتِفَيهِ‏غُيبَ‏لَحدِ‏I will give youيُبعَثُ‏أنْ‏ نَزَلَ‏To come down أعطَيتُكُمْ‏He will be sentWe will carry youيُهَاجِ‏ رُ‏خَاتَمَ‏ النبُوةِ‏نَحْمِلُكْ‏Stamp ofprophethoodHe will migrateQuranic Arabic Program184Module AR03


Lesson 11B: Two Explorers of the Truthفأعطِيتُهم إياهَا و حَملُونِي معهم حتى إذا بَلَغَنَا وَادِي القُرَى غَدَرُوا بِي و بَاعُونِي لِرَج ‏ٍل مِن اليَهُودِ،‏ فالتَحَقْ‏ ‏ُت بِخِ‏ دمَتِهِ،‏ ثم ما لبث أ ‏ْن زَارَهُ‏ اب ‏ُن عٍم له مِن بَنِي قُرَيظَةَ‏فاشتَرَانِي مِنه،‏ و نَقَلَنِي معه إلى يَثرِ‏ ‏َب فرَأي ‏ُت النخْ‏ ‏َل الذِي ذَكَرَهُ‏ لِي صَاحِ‏ بِي بِعُمُورِيةِ،‏ و عَرَف ‏ُت المدينةَ‏ بالوَص ‏ِف الذي نَعَتَهَا به،‏ فأقم ‏ُت بِها معه.‏وكان النبِ‏ ي حيِنَئٍِذ يَدعُو قَومَهُ‏ فِي مَكةَ‏ لكِننٍي لم أسم ‏ْع لهُ‏ بِذكِر لانشغالِي بما يوجِ‏ بُهُ‏ عَلَ‏ ى الر ق.‏ ثم ما لبث أن هَاجََر الرسوُل إلى يثربَ،‏ فوا ‏ِالله إني لفي رأ ‏ِس نَخلٍةلِسَيدِي أعمَلُ‏ فيها بع ‏َض و سيدي جالِ‏ ‏ٌس تحتَهَا إذ أقبَ‏ ‏َل عليه اب ‏ُن عَ‏ م له و قال له:‏ ‏'قاتلَ‏ االلهُ‏ بنِي ‏'قَيلَةَ'‏ وااللهِ‏ إنهُم الآن لَمُجتَمِعُونَ◌َ‏ بِقُبَاءَ،‏ على رَج ‏ٍلقَدِمَ‏ عليهم اليوَم مِن مكةَ‏ يَزعُ‏ ‏ُم أنهُ‏ نَبِ‏ ي.'‏I gave them that and they carried me with them. When we reached at the valley of Qura, they deceived me and soldme [as a slave] to a Jewish man. I joined his service. Then I remained with him. His cousin belonging to BanuQuraizah visited him and bought me from him. He moved me with him to Yathrib. When I saw the date-palm treesmentioned by my leader at U’muriyyah, I knew that it is the city whose attributes he had described. So I stayed withhim.At that time, the Prophet was calling his nation at Makkah [towards the true religion]. But I had not heard about himdue to my occupancy with the obligations of slavery. I was there when the Prophet migrated to Yathrib. By God! Iwas at the top of a date-palm tree working for my master while he was sitting under it. His cousin came to him andsaid, 'May Allah kill the people of Madina. By God! They are gathering at Quba to [see] that man who came todayfrom Makkah and considers himself a prophet.'،العَمَلِ‏ ،ExplanationWordExplanationWordExplanationWordI worked in itSomeSittingUnder itHe approachedHe killedPeople of MadinaNowI sawHe mentionedAttributeHe described itsattributesThenHe callsCarry meThe valley of Quraحَملُونِيوَادِي القُرَىغَدَرُوا بِيبَاعُونِياليَهُودِ‏خِ‏ دمَتِهِ‏زَارَ‏ابنُ‏ عمٍ‏رَأيتُ‏ذَكَرَ‏الوَصفِ‏نَعَتَهَاحيِنَئِذٍ‏يَدعُولكِننٍيانشغالِيأعمَلُ‏ فيهابعضَ‏جالِسٌ‏تحتَهَاأقبَلَ‏قاتلَ‏بنِي ‏'قَيلَةَ'‏الآنBut IMy occupancyThey deceived meThey sold meJewsHis serviceHe visitedSon of uncle, cousinGathering peopleA town near MadinaHe thinks, HeconsidersIt made that obligatoryA tribe of Jews livingبَنِي قُرَيظَةَ‏ at Madinaاشتَرَانِينَقَلَنِييَثرِبَ‏يوجِ‏ بُهُ‏الرقرأسِ‏ نَخلةٍ‏لِسَيدِيمُجتَمِعُونَ◌َ‏قُبَاءَ‏يَزعُمُ‏SlaveryTop of a date palm treeFor my masterThey bought meThey moved meOld name of MadinaQuranic Arabic Program185Module AR03


Lesson 11B: Two Explorers of the Truthفما إن سَمِعْ‏ ‏ُت مقالتَهُ‏ حتّى مَسنِي ما يُشبِهُ‏ الْحُمى واضْطَرَبْ‏ ‏ُت اضطِرابًا شدِيدًا حتى خَشِ‏ ي ‏ُت أن أسقُ‏ ‏َط على سيدي،‏ و بادَر ‏ُت إلى النزُوِل عن النخلِة و جعل ‏ُت أقوُلللرجلِ‏ : ‏'ما ذا تقولُ‏ ؟ أعِ‏ ‏ْد عل ى الْخبَر'‏ فغَضِبَ‏ سيدي و لَكَمَنِي لَكْمَةً‏ شديدةً‏ وقال لي:‏ ‏'ما لَك و لِهذا؟ عُ‏ ‏ْد إلى ما كُن ‏َت فيه من عَمَلِك.'‏ ولَما كان المساءُ‏أخذتُ‏ شيئًا من تَمٍر كن ‏ُت جَمَعْتُهُ‏ و تَوَجه ‏ُت به إلى حي ‏ُث يَنْزُِل الرسولُ،‏ فدخل ‏ُت عليه و قل ‏ُت:‏ ‏'إنهُ‏ قد بَلَغَنِي أن ‏َك رجلٌ‏ صالِ‏ ‏ٌح و معك أصحَا ‏ٌب لك غُرَبَاءُ‏ ذَوُْوحَاجةٍ‏ و هذا شيءٌكان عندي للصدَقَِة فرأيتُكُ‏ ‏ْم أحَ‏ ق به مِن غَيرِكُم.'‏ ثُم قَربْتُهُ‏ إليه.‏فقال لأصحَابِه:‏ ‏'كُلُوا...'‏ و أمسَ‏ ‏َك يَدَهُ‏ فلم يأكُ‏ ‏ْل.‏ فقلت فِي نفسِ‏ ي:‏ ‏'هذِهِ‏ واحِ‏ دَةٌ.'‏ ثم انْصَرَفْ‏ ‏ُت و أخَذْ‏ ‏ُت أجْمَ‏ ‏ُع بع ‏َض التمْرِ،‏ فلما تَحَو ‏َل الرسوُل من قُباءَ‏ إلىالمدينةِ‏ جِ‏ ئتُهُ‏ فقل ‏ُت له:‏ ‏'إني رأيتُ‏ ‏َك لا تَأكُلُ‏ الصدَقَةَ‏ و هَذِهِ‏ هَدِيةٌ‏ أكرَمتُ‏ ‏َك بِهَا.'‏ فأكَلَ‏ منها و أَمََر أصحابَهُ‏ فَأكُلُوا معه.‏ فقلتُ‏ في نفسي:‏ ‏'هذه ثَانِيَةٌ.'‏When I heard their talk, something like a viral infection affected me and I became disturbed a great confusion. Ifeared that I will fall on my master. I started coming down from the tree and said to that man: 'What are you doing,give me the news.' My master became angry and beat me with a hard punch and said to me: 'What have you to dowith this? Return to your work.' At evening, I took some dates that I had gathered and moved towards the placewhere the Prophet dismounted. I entered to him and said: 'News reached to me that you are a pious man and thereare needy and poor companions with you. This is charity with me and I do not see anyone more deserving to itexcept you.' Then I came near to him.He said to his companions, 'Eat…' and kept his hand refraining from eating. I said in my heart: 'This is the first[indicator].' Then I returned and took another collection of dates. When the Prophet moved from Quba to Madina, Icame to him and said, 'I saw that you do not eat [something given as] charity. This is a gift that I give you as yourhonor.' He ate from it and instructed his companions to eat with him. I said in my heart: 'This is the second[indicator].'...،ExplanationWordExplanationWordExplanationWordIt reached mePoorNeedyHe became angryHe punched meHis talkIt touched meIt is similar toمقالتَهُ‏مَسنِييُشبِهُ‏غَضِبَ‏لَكَمَنِيلَكْمَةً‏بَلَغَنِيغُرَبَاءُ‏A punch ذَوُوْ‏ حَاجةٍ‏More deservingI came near to himHe holdI leftI gatheredHe changedGiftWhat you have to dowith this?A viral infectionI became disturbedConfusionI fearSo that I fallI startedComing downالْحُمىاضْطَرَبْتُ‏اضطِرابًاخَشِ‏ يتُ‏أن أسقُطَ‏بادَرتُ‏النزُولِ‏ما لَك ولِهذا؟عُدْ‏المساءُ‏أخذتُ‏تَمرٍ‏جَمَعْتُ‏تَوَجهتُ‏أحَققَربْتُهُ‏ إليهأمسَكَ‏انْصَرَفْتُ‏أجْمَعُ‏تَحَولَ‏هَدِيةٌ‏Return!EveningI tookDatesI gatheredI directedI give you as honorأعِدْ‏يَنْزِلُ‏He came down أكرَمتُكَ‏Prepare!Quranic Arabic Program186Module AR03


Lesson 11B: Two Explorers of the Truthثم جِ‏ ئْ‏ ‏ُت رسوَل ا ‏ِالله و هو بِبَقِي ‏ِع الغَرقَِد حي ‏ُث كان يُوِارِي أحَ‏ ‏َد أصحَابِِه فرأيتُه جَالِسًا و عليه شَملَتَانِ،‏ فَسَلم ‏ُت عليه،‏ ثُ‎م استَدَر ‏ُت أنظُُر إلى ظَهرِهِ‏ لِعَلي أَرَى الْخَاتَ‏ ‏َمالذي وَصَفَهُ‏ لي صاحِ‏ بِي فِي عموريةَ.‏ فلما رآنِي النب ي أنظُُر إلى ظهرِه عَرَ‏ ‏َف غَرَضِى فألقَى رِداءَه عن ظهرِه فنَظَر ‏ُت فرأي ‏ُت الْخاتَمَ،‏ فعَرَفْتُهُ‏ فانكَبَبْ‏ ‏ُت عليه أُقَبلُهُ‏ وأَبكِي.‏ فقال رسوُل ا ‏ِالله صلى االله عليه وسلم:'ما خَبَرُك؟'‏فقَصَصْتُ‏ عليه قِصتِي؛ فأَعجَ‏ ‏َب بِها،‏ و سَرهُ‏ أ ‏ْن يَسمَعَهَا أصحَابَهُ‏ مِني،‏ فأسْمَعْتُهُ‏ ‏ْم إياهَا،‏ فعَجِ‏ بُوا مِنهَا أشَ‏ د و سُروا بها أعظَ‏ ‏َم السرُوِر.‏ فسَلامٌ‏ على سلما ‏َنالفارسِ‏ ي يوَم قَاَم يَبحَ‏ ‏ُث عن الْحَ‏ ق في كُ‏ ل مَكَا ‏ٍن.‏ و سلام على سلمان الفارسي يوم عَرِ‏ ‏َف الحَ‏ ق فآمَ‏ ‏َن بِِه أوثَ‏ ‏َق الإيْمَان.‏ و سلام عليه يوم مَا ‏َت و يوم يُبعَ‏ ‏ُث حَياالدكتور عبدالرحمن رأفت باشا،‏ صور من حياة الصحابة)‏العَجَبِ‏ ،. )Then I came to Allah’s Prophet while he was at Baqi’ Al-Gharqad burying [the dead body of] one of hiscompanions. I saw him sitting and wearing two shawls. I greeted him. Then I moved forward to look at his back sothat I see the stamp described by my leader at U’muriyyah. When the Prophet saw me that I am trying to look at hisback, he knew my objective and removed his shawl from his back. I looked and saw the stamp. I knew that so Iturned to kiss it and starting weeping. Allah’s Apostle said: 'What is your matter?'I described my story. He amazed with it and asked his companions to listen it from me. I told that to them. They alsoastonished intensely and enjoyed it with a great happiness. So peace be upon Salman Al-Farsi on the day when hestarted search for truth at each place. Peace be upon Salman Al-Farsi when he knew the truth and believed in it witha firm belief. Peace be upon him on the day he died and on the day when he will be given life. (Dr. Abdul RahmanRafat Pasha, Pictures from the life of Prophet’s Companions)(Note: After that, the Prophet and his companions gathered some money to buy Salman from his master andmanumitted him. The Prophet included him in his family. He lived with them and spent his life for Islam.)ExplanationWordExplanationWordExplanationWordThey becamedelightedMy objectiveA graveyard ofMadinaبَقِيعِ‏ الغَرقَدِ‏غَرَضِىسَرواThe biggestJoy, happinessPeaceHe searches forEach placeHe knewHe believed in itThe most tiedHe will be raisedHe removed, he threwShawlI sawI turnedI kissI weptHe amazedHe delighted for itThey amazedألقَىرِداءَ‏نَظَرتُ‏انكَبَبْتُ‏أُقَبلُ‏أَبكِيأَعْجَبَ‏سَرهُ‏عَجِ‏ بُواأعظَمَ‏السرُورِ‏سَلامٌ‏يَبحَثُ‏كُل مَكَانٍ‏عَرِفَ‏آمَنَ‏ بِهِ‏أوثَقَ‏يُبعَثُ‏WhenHe hides, he buriesTwo shawlsI greetedI drewI seeHis backSo thatI seeحيثُ‏يُوِارِيشَملَتَانِ‏سَلمتُ‏استَدَرتُ‏أنظُرُ‏ظَهرِهِ‏لِعَليأَرَىLiveرآنِيالعَجَبِ‏Amazement حَياHe saw meQuranic Arabic Program187Module AR03


Lesson 11B: Two Explorers of the TruthMus’ab Ibn U’mairمُصعَبُ‏ بْنُ‏ عُمَيْرٍ‏ رضي االله عنهكَانَ‏ غَ‏ ض مُعتَدِ‏ ‏ُل جَمِيلُ‏ الوَجْهِ،‏ وكان عِذ ‏ُب الصو ‏ِت حُلُو لا تكادُ‏ تَقَ‏ ‏ُع عليه الْعَيْ‏ ‏ُن حتّى تُحِ‏ بهُ‏ النفسَ،‏ ولا يكادُ‏ صَوتُهُ‏ يَقَ‏ ‏ُع فِي الأُذُ‏ ‏ِنحتّى يَمِيلُ‏ إليه القل ‏ُب.‏ وكان حُسْ‏ ‏ُن الزي،‏ يَهتَ‏ م بِمَلابِسِ‏ ‏ِه وشَكَلِهِ،‏ يَراهُ‏ الإنسا ‏ُن فَيَعلَ‏ ‏ُم أ ‏ّن لَهُ‏ حَظًا مِن نِعمَ‏ ‏ٍة.‏ وكان طَيْ‏ ‏ُب الرائِحَ‏ ‏ِة فلا يَمُ‎ر بِمَجلِ‏ ‏ِس إلا قال القومُ:‏‏'هذا مُصعَ‏ ‏ٌب قَادِمٌ.'‏ يَعرِفُونَهُ‏ مِن رَائِحَتِِه الطيبَةِ،‏ وكان أبَوَاهُ‏ يُحِ‏ بانُهُ،‏ وكانت أمهُ‏ تُغدِ‏ ‏ُق عليه مِن ثَروَتِهَا الوَاسِ‏ عَِة.‏وكانت قُرَي ‏ُش مُعجِ‏ بَةٌ‏ بِجَمَالِِه وشَبَابِهِ،‏ وحس ‏ُن مَلابِسِ‏ ه،‏ وكثرةُ‏ مَالِِه.‏ وكان النبِي صلى االله عليه وسلم قيل يَتَحَد ‏ُث عنه إلى أصحابِِه وهو معج ‏ٌب به وكان مصع ‏ٌب لايُحِ‏ ب الصي ‏َدكَبَقيَِة شَبَا ‏ِب قُرَيشَ،‏ ولَم يَكُن يُحِ‏ ب حدي ‏ُث الْمَاِل والأعماِلكماكان يَفعَلُ‏ شُيُو ‏ُخ قَرَيشَ،‏ وإنّماكانت غايَتَهُ‏ أن يَعِي ‏َش حَياةً‏ هَادِئَةً.‏الْحديثِ‏ ،ُالشبَابِ‏ ، الْخَلقِ‏ ،He had a fresh young age, moderate stature, handsome face, soft voice and sweet talk. Whenever an eye stayed athim, it felt in love for his personality. Whenever his voice entered in an ear, the heart [of that person] inclinedtowards him. He was a well-dressed person and used to take care of his dress and appearance. When a man used tolook at him, he knew that he is lucky enough for blessings. His fragrance was nice. Whenever he used to passthrough a group of people, they used to say: 'Mus’ab is coming.' They knew him from his fragrance. His parentsused to love him a lot. His mother used to spend generously her vast wealth on him.Quraish used to admire his handsomeness, youthfulness, nice dressing and abundance of wealth. The Prophet usedto discuss him with his companions by admiring him. Mus’ab did not use to like hunting like other youth of Quraish.He did not use to like talking about wealth and business like old people of Quraish. His objective was to live arightly-guided life.Worth ReadingWhat is the difference between Monotheism and Polytheism? Why the Polytheismnot acceptable in front of God? How to avoid polytheism in our prayers?http://www.mubashirnazir.org/PD/English/PE01-0009-Monotheism.htmExplanationWordExplanationWordExplanationWordHer wealthVast, wideHe inclined towardsDressFreshYoung ageغَضالشبَابِ‏يَمِيلُ‏الزيثَروَتِهَاالوَاسِ‏ عَةِ‏Amazing, admirableHe describesHuntingRemainingHe administersHis dressesHis form, his appearanceLuckيَهتَممَلابِسِ‏ هِ‏شَكَلِهِ‏حَظًاModerateBodyBeautiful, handsomeFaceمُعتَدِلُ‏الْخَلقِ‏جَمِيلُ‏الوَجْهِ‏مُعجِ‏ بَةٌ‏يَتَحَدثُ‏الصيدَ‏بَقيَةِ‏Old peopleHis objectiveHe livesRightly-guidedNiceSmell, fragranceHe passesShe gave liberally toSweetSweetIt happen, it staysIt did not happenعِذبُ‏حُلوُ‏تَقَعُ‏لا يكادُ‏طَيْبُ‏الرائِحَةِ‏يَمُرتُغدِقُ‏شُيُوخُ‏غايَتَهُ‏يَعِيشَ‏هَادِئَةً‏Quranic Arabic Program188Module AR03


Lesson 11B: Two Explorers of the Truthأقبَلَ‏ مُصعَ‏ ‏ٌب ذا ‏َت يَوٍم على الْمَسجِ‏ ‏ِد فِي الضحَى،‏ وكان قَد قَابَ‏ ‏َل فِي الطرِيِق طَائفَتَيْ‏ ‏ِن مِن خَرَجَ‏ ‏ْت إحداهُمَا إلى الصيدِ،‏ أما الأُخرَى فَاتجَهَ‏ ‏ْت إلى حَانٍَة مِنحَانَاتِ‏ الله ‏ِو لِشَر ‏ِب الْخَمْ‏ ‏ِر.‏ دَعَتْهُ‏ إحدَى الْمَجمُوعَتَيْ‏ ‏ِن إلى الصيدِ،‏ ودعتْه الأُخرَى إلى الْخمرِ،‏ فَرَفَ‏ ‏َض الدعوَتَيْ‏ ‏ِن.‏لَقَد فَض ‏َل مصع ‏ٌب أن يَذهَ‏ ‏َب إلى الْمسجِ‏ ‏ِد لِيَستَمِ‏ ‏َع إلى أنْدِيَِة قُرَيشَ،‏ وما كاد يَصِلُ‏ إلى الْمسج ‏ِد حتّى سَمِ‏ ‏َع حِ‏ وَارًا يَشْتَرُِك فيه شيو ‏ُخ قُري ‏َش.‏ جَلَسَ‏ مُصع ‏ٌب بِالقُر ‏ِبمِنْ‏ مَجلِ‏ ‏ِس القَومِ،‏ كانوا يَختَصِمُوَن فِي هذا الرج ‏ِل الذي يَكرِهُونَهُ‏ جَمِيعًا لأنهُ‏ يُرِي ‏ُد أ ‏ْن يُغَي‏َر دِي ‏َن الآباِء والأجدَاِد.‏ وكان القومُ‏ يَختَصموَن فِي عُنُ‏ ‏ِف أحيَانًا،‏ وفِي رِفِقأحيانًا أُخرَى.‏الرفَاقِ‏ ،كان مصع ‏ٌب يستمع إلى ذلك،‏ ويَتَمَنى أن يعل ‏َم أمَر هذا الرج ‏ِل الذي يَختص ‏ُم القومُ‏ فيِه.‏ ثُمَ‏ خَرَ‏ ‏َج مِن الْمسجدِ،‏ واتجَهُ‏ إلى الداِر التِي يَجتم ‏ُع فيها رسوُل ا ‏ِالله صلىاالله عليه وسلم وأصحَابُهُ،‏ وعِندما وَصَ‏ ‏َل طُرُ‏ ‏ُق البَا ‏ِب فَفَتَ‏ ‏َح له،‏ فدَخَ‏ ‏َل وحَيا،‏ ثُم جَلَ‏ ‏َس والقومُ‏ يَنظُرُوَن إليه،‏ فَيَعجَبُوَن لِمَنظِرِه،‏ وزَيهُ‏ الْحَسَ‏ ‏ُن وشَكلُهُ‏ الْجميلُ.‏ واستَمَعَ‏مصعبٌ‏ إلى حدي ‏ِث النبِي صلى االله عليه وسلم ثُم اقتَرَ‏ ‏َب مِنه وبَسَ‏ ‏َط يَدَهُ،‏ وأعلَ‏ ‏َن دُخُولَهُ‏ فِي الدي ‏ِن الإسلامي.‏One day, Mus’ab came to the [Sacred] Mosque [at Makkah] at morning time. On his way, he encountered with twogroups of his friends. One of them came out for hunting while other was directing towards a pub to enjoy drinkingwine. One of the groups invited him to go for hunting and other called him to take wine. He refused both invitations.Mus’ab preferred to go to the Mosque to listen a conference of Quraish. He reached at the Mosque when he heard adialogue in which aged people of Quraish were participating. Mus’ab sat near the meeting of the group. They weredebating about the man whom all of them disliked because he intended to change the religion of [their] forefathers.The group was debating to treat him with violence or kindness.Mus’ab listened that and desired to know the matter of this man about whom the group was debating. He came outof the Mosque and moved towards the house where Allah’s Apostle and his companions were congregating. Whenhe reached on the door, they opened it for him. He entered and greeted. Then he sat and the group of people waslooking at him. They had admiration for his appearance, nice dressing and handsomeness. Mus’ab listened the talkof the Prophet, then came near to him, stretched his hand and announced his embracement in the Islamic religion.Face the Challenge! Describe the procedure of converted a? نَهي How will you convert the same into ‏.أمرمضارع فعلفعلفعل to its correspondingExplanationWordExplanationWordExplanationWordViolenceSometimesKindnessHe desiredWayHe greetedTwo groupsHe refusedBoth invitationsHe preferredTo listenConferenceمَجمُوعَتَيْنِ‏عُنُفِ‏أحيَانًارِفْقِ‏يَتَمَنىطُرُقُ‏حَياHe approachedAt morning timeHe facedFriendsShe / they directed towardsPubأقبَلَ‏الضحَىقَابَلَ‏الرفَاقِ‏اتجَهَتْ‏حَانَةٍ‏رَفَضَ‏الدعوَتَيْنِ‏فَضلَ‏لِيَستَمِعَ‏أنْدِيَةِ‏He came nearHe stretchedDialogueThey debatedFunWineاللهوِ‏الْخَمْرِ‏حِ‏ وَارًايَختَصِمُونَ‏اقتَرَبَ‏بَسَطَ‏He announcedThey disliked himThey called himدَعَتْهُ‏يَكرِهُونَهُ‏أعلَنَ‏Quranic Arabic Program189Module AR03


Lesson 11B: Two Explorers of the Truthأخْفَى الفتَى إسلامُهُ‏ مُدةً‏ خَوفًا من قريشَ،‏ ولَم يُخبِْر أمهُ‏ بِإسلامِهِ،‏ فقد كان يُحِ‏ بهَا،‏ ولا يُري ‏ُد أ ‏ْن يُؤذِيهَا،‏ ولكِ‏ ن عُثمَا ‏ُن ب ‏ُن طَلحَةَ‏ رَآهُ‏ يَومًا وهو يُصَلي فِي الْمَسجدِ،‏فأخبَرَ‏ القوَم بذلك.‏ فتُنكِرَتْ‏ له قُريشُ،كما تُنكُِر له أبَوَاهُ‏ فأصبَ‏ ‏َح فَقِيْرًا،‏ ولكنهكان فَتَى صُبُورًا يَجِ‏ ‏ُد فِي الإسلاِمكُ‏ ل عِزَاءً.‏اشتَد العذا ‏ُب على الْمُسلِمِيْنَ،‏ فأذ ‏َن لَهُم النبِي صلى االله عليه وسلم بالْهِجرَةِ‏ إلى الْحَبشَةَ،‏ فهَاجََر مصع ‏ٌب مَعَهُم،‏ ثُم عَا ‏َد مِ‏ ‏َن الْحَبشَةَ‏ إلى مكةَ،‏ وقَد تَغَيرَ‏ ‏ْت حَالُهُ،‏فَمَلابِسُهُ‏ مُمَزقَةٌ‏ لا تكادُ‏ تَستِرُهُ،‏ وأصبح جِ‏ لدُهُ‏ غَلِيظًا،‏ وقد كان رَقِيقًا.‏ فلَما شَاهَدَهُ‏ النبِي صلى االله عليه وسلم و أمّا وأصحَابُهُ‏ فِي تِل ‏َك الْحَالَِة قَا ‏َل النبِي صلى االلهعليه وسلم ‏'لَقَدْ‏ رَأي ‏ُت هذا،‏ وما بِمَكةَ‏ فَتًى مِن قري ‏َش أنعَ‏ ‏ُم عِن ‏َد أبَوَيِه نَعِيمًا مِنهُ،‏ ثُم أخرَجَهُ‏ مِن ذَلِ‏ ‏َك الرغبَةَ‏ فِي الْخَيِْر فِي حُ‏ ب ا ‏ِالله ورسولِه.'‏لَزِمَ‏ مصع ‏ٌب مَجلِ‏ ‏ِس النبِ‏ ‏ِي صلى االله عليه وسلم واستَمَ‏ ‏َع إليه فأحسَ‏ ‏َن الاستِمَاعَ،‏ وحَفِ‏ ‏َظ الفَتَى مِ‏ ‏َن النبِي فأتقَ‏ ن الْحِ‏ ف ‏َظ حتَى أصبَ‏ ‏َح مِن فُقَهَاِء الصحَابَِة ومِن أكثَرِهِمعُلَمَاءَ‏ بِالدي ‏ِن.‏ ثُم يُرسِ‏ لُهُ‏ النبِي صلى االله عليه وسلم إلى الْمدينِة يُعَل ‏ُم الْمسلمي ‏َن هُنَا ‏َك القرآ ‏َن والدينَ،‏ ويَنجَ‏ ‏ُح مصعَ‏ ‏ٌب رضي االله عنه فَيَدْخُلُ‏ كَثِيْ‏ ‏ٌر مِن أه ‏ِل الْمدينَِةفِي الإسلاِم.‏ ولَما اقتَرَ‏ ‏َب مَوسَ‏ ‏ُم الْحَ‏ ج خَرَ‏ ‏َج مُصعَ‏ ‏ٌب ومَعَهُ‏ سَبعُوَن رَجُلاً‏ مِن الأنصارِ،‏ وعِندَمَا وَصِ‏ ‏َل مَكةَ،‏ لَم يُفَك ‏ْر فِي أم‏ِه وأهْلِهِ،‏ وإنّما ذَهَ‏ ‏َب مُبَاشِ‏ رَةٌ‏ إلَى النبِ‏ يصلى االله عليه وسلم.‏ُThe young man kept his Islam secret for some time due to the danger of Quraish [who used to persecute the peopleembracing to Islam]. He did not inform his mother about his [conversion to] Islam. He used to love her and did notwant to tease her. But, one day, Uthman Ibn Talhah saw him performing prayer in the Mosque. He informed thenation about that. Quraish condemned him. Similarly his parents condemned him and he became poor on the nextmorning. But he was a patient boy who finds all comfort in Islam.Persecution for Muslims became intensified. The Prophet allowed them to migrate towards Abyssinia. Mus’ab alsomigrated with them. Then he returned from Abyssinia to Makkah. He condition had changed. His dress was torneven not covering his body. His skin had become hard and he had become weak. When the Prophet and hiscompanions saw him in this condition, the Prophet said: 'I have not seen any boy of Quraish at Makkah more blessedby his parents than this boy. Then he came out of that [enjoyment] due to his inclination for good only for the loveof Allah and His Prophet.'Mus’ab stayed with the Prophet and listened to him with an excellent listening. The boy learnt from the Prophet andperfected his learning until he became one of the great men of understanding & religious scholars in the companions[of Prophet]. Then the Prophet sent him to Madina to teach the Qur’an and the religion to the Muslims there. Mus’abbecame successful and a large number of people of Madina embraced to Islam. When the season of pilgrimagecame, Mus’ab came out [of Madina] with 70 men of Ansaar. When he reached Makkah, he did not think about hismother and family, he went directly to the Prophet.He perfectedExplanationMen of understanding, pluralفقيه ofHe sendsHe teachesHe becomes successfulSeasonHe thinksDirectWordSkinExplanationWordExplanationHe hidedُ:Wordأخْفَىيُؤذِيهَاجِ‏ لدُ‏غَلِيظًافأتقَنThick, hard فُقَهَاءِ‏Thin, weakHe teases herHe condemns / deniesتُنكِرُ‏صُبُورًارَقِيقًاأنعَمُ‏نَعِيمًاالرغبَةَ‏الاستِمَاعَ‏حَفِظَ‏يُرسِ‏ لُ‏يُعَلمُ‏يَنجَحُ‏مَوسَمُ‏يُفَكرْ‏مُبَاشِ‏ رَةٌ‏The most blessedBlessedInclinationListeningHe memorizedPatientComfortHe allowedIt changedTornعِزَاءً‏أذنَ‏تَغَيرَتْ‏مُمَزقَةٌ‏Quranic Arabic Program190Module AR03


Lesson 11B: Two Explorers of the Truthحَمِلَ‏ مصع ‏ٌب لِوَاءَ‏ النبِي صلى االله عليه وسلم فِي غَزوَةِ‏ بَدرٍ،‏ فعَا ‏َد بِِه ظَافِرًا.‏ وفِي غزوةِ‏ أُحَ‏ ‏ٍد حَمِ‏ ‏َل اللواَء أيضًا،‏ وقَْد اشتَ‎د هُجُوُم قري ‏َش على الْمسلمينَ،‏ ولك ‏ّنمصعبًا ظَ‏ ل ثَابِتًا ولَم يَترُ‏ ‏ْك لِوَاءَهُ،‏ وأقبَ‏ ‏َل نَحوَهُ‏ اب ‏ُن قُمِيئٍَة فَضَرَ‏ ‏َب يَدَهُ‏ بِالسي ‏ِف فَقَطَعَهَا وسَقَ‏ ‏َط اللوَاءُ،‏ فأخَذَهُ‏ مصع ‏ٌب بِيَدِهِ‏ الأخرَى فَقَطَعَهَا ابن قميئة أيضًا،‏ وما يَزَا ‏ُلاللواءُ‏ مَرفُوعًا فقد أمسَكَهُ‏ مصع ‏ٌب بِعَضُدَيهِ،‏ ثُم يُصِي ‏ُب ابن قميئٍة مُصعبًا بِالرم ‏ِح فِي صَدرِهِ،‏ ويَسقُ‏ ‏ُط مصع ‏ٌب ويسقُ‏ ‏ُط معه اللواءُ،‏ فَتَنَاوَ‏ ‏َل أخُوهُ‏ أبو الروَم.‏ ومَا زَا ‏َلاللواءُ‏ مَرفُوعًا حتّى عَا ‏َد الْمُسلِمُوَن إلى الْمَدِينَِة.‏عَادَتْ‏ قُري ‏ُش إلَى مكةَ،‏ وأخَ‏ ‏َذ الْمُسلِمُوَن يَدفِنُوَن شُهَدَاءَهُمْ،‏ فإذا مصع ‏ٌب ووَجهُهُ‏ إلى ويُرِي ‏ُد الْمسلموَن دَفنَهُ‏ فلا يَجِ‏ دُوَن له كَفنًا،‏ فهو لا يَرتَدِي إلا ثَوبًاقَصِيْرًا مُمَزقاً‏ إ ‏ْن أخفَى رَأسَهُ‏ أظهََر رِجْلَيهِ،‏ وإ ‏ْن أخفَى رِجلَيِه أظهََر رَأسُهُ،‏ والنبِي صلى االله عليه وسلم يَتلُو قوَل ا ‏ِالله عزوجَ‏ ل:‏ ‏'مِنْ‏ الْمُؤْمِنِي ‏َن رِجَا ‏ٌل صَدَقُوا مَا عَاهَدُوااللهَ‏ عَلَيِْه فَمِنْهُ‏ ‏ْم مَ‏ ‏ْن قَضَى نَحْبَهُ‏ وَمِنْهُ‏ ‏ْم مَ‏ ‏ْن يَنْتَظُِر وَمَا بَدلُوا تَبْدِيلاً.'‏ ثُم أمََر أ ‏ْن يُغطِى أعْلاهُ‏ وأسفَلَهُ‏ بِعَشَ‏ ‏ٍب رَطَ‏ ‏ٍب.‏بِالثوبِ‏ ،الأرضِ‏ ،ُ‏(الأحزاب 33:23)Mus’ab carried the flag of the Prophet at the battle of Badr and returned victorious. He also carried the flag at thebattle of Ohad. Quraish raided hardly at Muslims but Mus’ab remained firm and did not leave his flag. Ibn Qubeahmoved towards him and hit on his hand by a sword and cut it. The flag fell down but Mus’ab caught it in his otherhand. Ibn Qumeah also cut that as well. The flag remained high because Mus’ab hold it by his two upper arms. IbnQumeah hit Mus’ab’s chest by a spear. Mus’ab fell down with the flag but his brother Abu Room took it. The flagremained high until the Muslims returned to Madina. [Note: Keeping the flag high was the most important dutyduring ancient warfare. Fall of flag meant defeat of an army.]Quraish returned to Makkah and the Muslims buried their martyrs. Mus’ab was lying down on the land by his face.Muslims intended to bury him but did not find burial garments. There was a small torn cloth to wrap his dead body.If his head was covered, his feet came out and if his feet were covered, his head revealed. The Prophet recited thewords of Allah, the High the Exalted: 'There are believer men who fulfilled what they promised with Allah. Thereare ones who completed their vows [by sacrificing their lives] and there are ones who are waiting but do not change[their determination].' Then he instructed to cover his upper part by the cloth and his lower part by fresh grass.Face the Challenge!‏?اسْم مفعول and the اسْم فاعل What is the difference between theExplanationWordExplanationWordExplanationWordHis vowThey changedHe hitsLance, spearFlagVictoriousلِوَاءَ‏ظَافِرًايُصِيبُ‏نَحْبَهُ‏بَدلُوا◌ِ الرمحِ‏He coversUpper (part of body)Lower (part of body)GrassHe tookشهيد Martyrs, plural ofHe wearsSmall, shortRaid, attackHe becameIt felt downHigh, raisedهُجُومُ‏ظَلسَقَطَ‏مَرفُوعًاتَنَاوَلَ‏شُهَدَاءَ‏يَرتَدِيقَصِيْرًايُغطِىأعْلاأسفَلَ‏عَشَبٍ‏FreshIt became apparentHe decided, he fulfilledHe caughtHis both upper armsأمسَكَ‏عَضُدَيأظْهَرَ‏قَضَىرَطَبٍ‏Quranic Arabic Program191Module AR03


الأسْمَاءُ‏ الْمُشتَقة Lesson 12A: Further Derived NounsThe ResultCompare the result. Each line carried four marks. If your score is below 80%, repeat the test.Englishلا تَقْرَبُوا الصلاةَ‏ وَأَنْتُمْ‏عربِيسُكَارَىاسْمDon’t go near to prayer while you are intoxicated.صفت،‏ جمع مؤنث،‏ نصبصفت،‏ lazily. When they stand for prayer, they stand(Feminine word is used because a group is جمع مؤنث،‏ نصبconsidered feminine in Arabic.)صفت،‏ جمع مذكر،‏ nation. Nay, they are a quarrellingرفعHe is an open disputant.صفت،‏ واحد مذكر،‏ رفعIt is the joining place of two streams. This is sweet& fresh and this is salty and saline.وَإِذَا قَامُوا إِلَى الصلاةِ‏ قَامُواكُسَالَىبَلْ‏ هُمْ‏ قَوْمٌ‏خَصِي ‏ٌم هُوَ‏خَصِمُو ‏َنمُبِي ‏ٌنهُوَ‏ الذِي مَرَ‏ ‏َج الْبَحْرَيْنِ‏ هَذَا عَذْبٌ‏ فُرَا ‏ٌتوَهَذَا مِلْحٌ‏ أُجَاجٌ‏أَبْكَ‏ ‏ُم أَحَدُهُمَالا يَقْدِرُ‏ عَلَى شَيْ‏ ‏ٍءصفت،‏ واحد مذكر،‏ رفعOne of both of them is dumb. He is not able to doصفت،‏ واحد مذكر،‏ رفع anything.That day, We shall gather the offenders (while theywill be) blue (due to fear).نَحْشُرُ‏ الْمُجْرِمِينَ‏ يَوْمَئِذٍ‏جَعَلَ‏ لَكُمْ‏ مِنْ‏ الشجَرِ‏زُرْقاً‏نَاراً‏ الأَخْضَ‏ ‏ِرصفت،‏ جمع مؤنث،‏ نصبWe have made a fire (ability to burn) in the greenصفت،‏ واحد مذكر،‏ نصب tree.There is no restriction on the blind, and there is norestriction on lame, and there is no restriction on theصفت،‏ واحد مذكر،‏ جرّ‏ ill.بَقَرَةٌ‏Verily it is a yellow cow, its color is brilliant.لَيْسَ‏ عَلَى الأَعْمَى حَرَجٌ‏ وَلا عَلَى الأَعْرَ‏ ‏ِجحَرَجٌ‏ وَلا عَلَى الْمَرِي ‏ِض حَرَ‏ ‏ٌجإِنهَاصَفْرَاءُ‏ فَاقِ‏ ‏ٌعهِيَنَزَعَ‏ يَدَهُ‏ فَإِذَالَوْنُهَابَيْضَاءُ‏ لِلناظِرِي ‏َنصفت،‏ واحد مؤنث،‏ رفع ۔۔۔ فاعل،‏ واحد مذكر،‏ رفعWhen he drew out his hand, it was white for theصفت،‏ واحد مؤنث،‏ رفع viewers.He is a magician, and an extreme liar.اسْم فاعل و اسْم مبالغة،‏ واحد مذكر،‏ رفعسَاحِ‏ رٌ‏ كَذا ‏ٌب هَذَاQuranic Arabic Program192Module AR03


الأسْمَاءُ‏ الْمُشتَقة Lesson 12A: Further Derived NounsEnglishعربِياسْمYou are not the one who compels on them.مَا أَنْتَ‏ عَلَيْهِمْ‏ بِجَباٍرإِن فِي ذَلِكَ‏ لآيَاتٍ‏ لِكُل صَبارٍ‏ شَكُوٍرمبالغة،‏ واحد مذكر،‏ جرّ‏Verily, in that, there are signs for each steadfast andthankful person.وَأَن اللهَ‏ لَيْسَ‏لِلْعَبِي ‏ِد ظَلا‏ٍممبالغة،‏ واحد مذكر،‏ جرّ‏بِ‏Verily, Allah is not an offender for His slaves.مَا يَجْحَدُ‏ بِآيَاتِنَا إِلا كُلخَتارٍ‏ كَفُوٍرمبالغة،‏ واحد مذكر،‏ جرّ‏Nobody can deny Our signs except every corrupt andthankless person.إِنهُ‏ كَانَ‏ظَلُوماً‏ جَهُولاً‏مبالغة،‏ واحد مذكر،‏ جرّ‏Verily, he was an offender and ignorant.إِن الإِنسَانَ‏ لَظَلُومٌ‏ كَفاٌرصفت،‏ واحد مذكر،‏ نصبVerily, the human being was an offender and thankless.صفت و مبالغة،‏ واحد مذكر،‏ رفعVerily, Allah is definitely Forgiver and Pardoner.إِن اللهَ‏ لَعَفُو غَفُوٌرإِن فِيهَا قَوْماً‏ جَبارِي ‏َنمبالغة،‏ واحد مذكر،‏ رفعDefinitely, they are a very strong nation.مبالغة،‏ جمع مذكر،‏ نصبVerily I am Pardoner for what who repents, havebelieve and do good deeds.إِني لَغَفاٌرلِمَنْ‏ تَابَ‏ وَآمَنَ‏ وَعَمِلَ‏ صَالِحاً‏مبالغة،‏ واحد مذكر،‏ رفعVerily, Allah does not like every corrupt and thanklessperson.إِن اللهَ‏ لا يُحِ‏ ب كُل خَوانٍ‏ كَفُوٍرمبالغة،‏ واحد مذكر،‏ جرّ‏لَكِنBut majority of people do not know.أَكْثََر الناسِ‏ لا يَعْلَمُو ‏َنتفضيل،‏ واحد مذكر،‏ نصبThey (are the ones having) the greatest rank.دَرَجَةً‏ أَعْظَ‏ ‏ُم أُوْلَئِكَ‏تفضيل،‏ واحد مذكر،‏ رفعVerily, the most respectful of you in Allah’s view is theone who is the most God-fearing among you.إِنأَكْرََمكُمْ‏ عِنْدَ‏ الل‏ِهأَتَْقاكُ‏ ‏ْمتفضيل،‏ واحد مذكر،‏ نصب? اسْم صفت and the فاعل Face the Challenge! What is the difference between theاسْمQuranic Arabic Program193Module AR03


الأسْمَاءُ‏ الْمُشتَقة Lesson 12A: Further Derived NounsEnglishعربِياسْمRead and your Lord is the Most Respectful.تفضيل،‏ واحد مذكر،‏ رفعAllah is the Strongest in might and the Hardest inتفضيل،‏ واحد مذكر،‏ رفع punishment.The were stronger in power as compared to you and greaterin wealth and children.تفضيل،‏ واحد مذكر،‏ نصبFire of the Hell is the most intense in heat.تفضيل،‏ واحد مذكر،‏ رفعNeither smaller than this nor bigger (than it.)تفضيل،‏ واحد مذكر،‏ نصبDefinitely, the reward of the Hereafter is the biggest.تفضيل،‏ واحد مذكر،‏ رفعVerily he was helped.مفعول،‏ واحد مذكر،‏ نصبWho is more truthful than Allah in speech.تفضيل،‏ واحد مذكر،‏ رفعWho is a bigger offender than the one who forges a lieagainst Allah.تفضيل،‏ واحد مذكر،‏ رفعSo that He may test you that which one of you does the bestتفضيل،‏ واحد مذكر،‏ رفع deeds.For Him, there are the best names.اقْرَأْ‏ وَرَبكَ‏ الأَكْرَ‏ ‏ُماللهُ‏ أَشَ‏ د بَأْساً‏ ‏َوأَشَ‏ د تَنكِيلاً‏كَانُوا أَشَ‏ د مِنْكُمْ‏ قُوةً‏ ‏َوأَكْثََر أَمْوَالاً‏وَأَوْلاداً‏نَارُ‏ جَهَنمَ‏ أَشَ‏ د حَرّاً‏لا أَصْغََر مِنْ‏ ذَلِكَ‏ وَلا أَكْبََرلأَجْرُ‏ الآخِ‏ رَةِ‏ أَكْبَ‏ ‏ُرإِنهُ‏ كَانَ‏ مَنصُوراً‏مَنْ‏ أَصْدَ‏ ‏ُق مِنْ‏ اللهِ‏ حَدِيثاً‏مَنْ‏ أَظْلَ‏ ‏ُم مِمنْ‏ افْتَرَى عَلَى اللهِ‏ كَذِباً‏لِيَبْلُوَكُمْ‏ أَيكُمْ‏ أَحْسَ‏ ‏ُن عَمَلاً‏فَلَهُ‏ الأَسْمَاءُ‏ الْحُسْنَىأَتَسْتَبْدِلُونَ‏ الذِي هُوَ‏ أَدْنَى بِالذِي هَُوخَيْرٌ‏مَنْ‏ أَحْسَ‏ ‏ُن قَوْلاً‏ مِمنْ‏ دَعَا إِلَى الل‏ِهوَعَمِلَ‏ صَالِحاً‏تفضيل،‏ واحد مؤنث،‏ رفعDo you want to replace that which is inferior to that which issuperior.تفضيل،‏ واحد مذكر،‏ رفعThe word of whom is better than that of one who calledtowards Allah and did good deeds.تفضيل،‏ واحد مذكر،‏ رفعQuranic Arabic Program194Module AR03


الأسْمَاءُ‏ الْمُشتَقة Lesson 12A: Further Derived NounsEnglishعربِياسْمThey will be giving drinks from a sealed nectar.صفت و مفعول،‏ واحد مذكر،‏ جرّ‏He is the One, the Overwhelming.صفت و مبالغة،‏ واحد مذكر،‏ رفعYou are the Listener, the Most Knowledgeable.صفت،‏ واحد مذكر،‏ رفع(I start) in the name of Allah who is the Most Affectionate,the Eternally Merciful.مبالغة و صفت،‏ واحد مذكر،‏ جرّ‏Allah is Observer of what you do.صفت،‏ واحد مذكر،‏ رفعThat is the deviation (which is) far away. (deep deviation)مبالغة و صفت،‏ واحد مذكر،‏ رفعSo in them, there will be unhappy and happy.صفت،‏ واحد مذكر،‏ رفعVerily, He is Knowledgeable about what you do.أَسِ‏ فاً‏صفت،‏ واحد مذكر،‏ رفعWhen Moses returned to his nation, he was very angry andsorrowful.يُسْقَوْنَ‏ مِنْ‏ رَحِ‏ يقٍ‏ مَخْتُوٍمهُوَ‏ الْوَاحِ‏ دُ‏ الْقَهاُرأَنْتَ‏ السمِيعُ‏ الْعَلِي ‏ُمبسم االله الرحمن الرحيماللهُ‏ بِمَا تَعْمَلُونَ‏ بَصِيٌرذَلِكَ‏ هُوَ‏ الضلالُ‏ الْبَعِي ‏ُدفَمِنْهُمْ‏ شَقِي وَسَعِيٌدإِنهُ‏ بِمَا يَعْمَلُونَ‏ خَبِيٌرلَما رَجَعَ‏ مُوسَى إِلَى قَوْمِهِ‏ غَضْبَا ‏َنإِذْ‏ زَينَ‏ لَهُمْ‏ الشيْطَا ‏ُن أَعْمَالَهُ‏ ‏ْمصفت،‏ واحد مذكر،‏ نصبWhen Satan (the burning one with arrogance) made theirdeeds attractive for them.مَا لَكُمْ‏ مِنْ‏ دُونِ‏ اللهِ‏ مِنْ‏ وَلِ‏ ي وَلانَصِيرٍ‏مبالغة،‏ واحد مذكر،‏ رفعYou have, other than Allah, neither a protector nor asupporter.صفت،‏ واحد مذكر،‏ رفعRule of the Day! The noun coming after a preposition is always in itscase. جرّ‏Similarly مضاف إليه in the مركب إضافي is also in itscase. جرّ‏Quranic Arabic Program195Module AR03


Lesson 12B: The Art of Quranic ExegesisThe Result: Calculate your score. Each paragraph carries 10 mark. If your score is less than 80%, repeatthe exercise. The translation is provided for each paragraph. Text in parenthesis [ ] is the information notdescribe in the original Arabic text but its sense is understood.The Knowledge of Exegesisعِلْمُ‏ التفسِ‏ يْرِ‏أ-‏ معنَى التفسيْرالتفسير لُغَةً:‏ البَيَانُ‏ والكَشْ‏ ‏ُف.‏ فَسرَ‏ الشيءَ‏ إذا وَضحَه وبَينَه.‏ وفِى الاصْطِلاَح:‏ عِلمٌ‏ يُرَادُ‏ به فَهْ‏ ‏ُم كتاب االله تعالى الْمُنَز‏ِل على نَبِيه مُحَم ‏ٍد صلى االله عليه وسلموبيانُ‏ مَعَانِيه واسْتِخْرَا ‏ُج أحكامِه وَحِ‏ كَمِ‏ ‏ِه.‏ب-‏ حُكْمُ‏ تَعَلمِ‏ ‏ِهأَجْمَعَ‏ العُلَمَاء على أ ‏ّن تَعَل ‏َم تفسيِر القرآ ‏ِن الكريِم ‏'فَرْضُ‏ كِفَايٍة'‏ على المسلمي ‏َن وانّه من أَهَ‏ م العُلُوِم الشرعِي‏ِةأشهرُ‏ المفَسرِيناِعْتَنَى الصحابةُ‏ رضوان االله تعالى عليهم بتعليِم القرآن الكريم وفَهْ‏ ‏ِم معانِيه ع ‏ِن النبِي صلى االله عليه وسلم والعَمَ‏ ‏ِل به.‏ قال ابْ‏ ‏ُن مسعوٍد رضي اللّه تعالى عنه:‏ كانالرجُلُ‏ مِنا إذا تَعَل ‏َم عَشْ‏ ‏َر آيا ‏ٍت لَم يُجَاوِزْهُ‏ ن حتى يَعْرِ‏ ‏َف معانِيَهُ‏ ن والعَمَ‏ ‏َل بِهِ‏ ن.'‏ وَاشْتُهِرَ‏ كثيٌر منهم بتفسيِر القرآن الكريم،‏ مِثلُ:‏ الْخُلَفَاءِ‏ الراشِ‏ دِي ‏َن:‏ أبِي بكٍر وعمَروعثمانَ‏ وعل ي رضي االله تعالى عنهم أجْمعين.‏'A – Meaning of Exegesis.ج –ّIn dictionary, 'Tafsir' means explanation and exposition. Something is interpreted when it is explained and clarified.In terminology, it is meant the body of knowledge [that is related to] understand the Book of Allah that was revealedon His Prophet Muhammad. [It includes] explanation of its meaning and deriving law and wisdom out of it.B – Instructions about its LearningThe scholars have a consensus on the point that learning the 'Quranic Exegesis' is obligatory on the Muslimscollectively [i.e. if some of them discharge this responsibility, it will be discharged from everyone]. It is from themost important disciplines of [Islamic] Shari’ah.C – The Most Famous ExegetesThe Companions [of the Prophet] drew their attention to learn the Venerable Quran and to understand its meaningsfrom the Prophet and to act according to it. Ibn Mas’ud said: 'A man from us when he used to learn 10 verses, he didnot go beyond them without understanding their meaning and complying with them.' A large number of thembecame famous by the Exegesis of the Holy Quran. For example, the Rightly-Guided Caliphs: Abu Bakr, U’mar,U’thman and A’li, may Allah please from all of them.ExplanationWordExplanationWordExplanationWordSomething obligatorycollectivelyThey drew their attentionHe clarifiedTerminologyClarificationExposingالبَيَانُ‏الكَشْفُ‏بَينَ‏الاصْطِلاَحفَرْضُ‏ كِفَايةٍ‏اِعْتَنَىThey did not go beyondthemThey became famousBringing outLearningHe explainedHe elucidateفَسرَ‏وَضحَ‏اسْتِخْرَاجُ‏تَعَلمَ‏لَم يُجَاوِزْهُناشْتُهِرَ‏Quranic Arabic Program196Module AR03


Lesson 12B: The Art of Quranic Exegesisوكذلك:‏ عبد االله بن عبّاس رضي االله عنهما وكان يُسَمى ‏'تَرْجُمانَ‏ القرآن'‏ لِمَا عُرِ‏ ‏َف عنه من الفهِم والعِلِم الصحي ‏ِح بِمَعَانِي القرآ ‏َن وقد دعا له النبِي صلى االله عليهوسلم فقال ‏'اللّهم فَقهْه فِي الدين،‏ وعَلمه التأوي ‏َل'‏ الْمرادُ‏ به هنا ‏'التفسير'.‏ ومِمن اشْتُهَِر بتفسير القرآ ‏ِن من الصحابِة كذلك ‏'عبدُ‏ ا ‏ِالله بْ‏ ‏ُن مسعوٍد'‏ رضي االله عنه،‏وكان رضي االله تعالى عنه يقول ‏'ما نَزَلَ‏ ‏ْت آيةٌ‏ من كتا ‏ِب ا ‏ِالله إلا وأنا اعلَ‏ ‏ُم فيمن وأين نزلت،‏ ولو أَعلَ‏ ‏ُم أحداً‏ أَعْلَ‏ ‏َم بكتاب االله مِني تَنَالُه الْمَطَايَا لأَتَيْتُه.'‏ وأخَذَ‏التفسيرَ‏ عن هؤلاء الصحابِة رضوان االله عليهم جَماعةٌ‏ من التابِعِيْ‏ ‏َن منهم:‏ الْحَسَنُ‏ البَصْرِي‏،‏ وسَعِي ‏ُد بْ‏ ‏ُن جُبَيْرٍ،‏ وعِكْرِمَةٌ‏ مَولَى ابن عَبا ‏ٍس وغيرُهم.‏ ونَقَلُوهُ‏ إلى منبعدَهم،‏ فأخَذهُ‏ عنهم العلماءُ،‏ وأئِمةُ‏ الْمُفَسرِينَ،‏ فَدَونُوهُ‏ فِي الكُتُ‏ ‏ِب وأَلفُوا فيه الْمَؤلفَا ‏ِت الكبِيْرَةَ‏ التِي وَصَ‏ ‏َل إلينا التفسيُر عن طَرِيقِهَا.‏د مَنَاهِ‏ ‏ُج التفسِ‏ يِْر:‏ واختَلَفَتْ‏ مَنَاهِ‏ ‏ُج الْمُفَسرِي ‏ِن فِي تَفسِ‏ يِْر كِتَا ‏ِب االلهِ،‏ وظَهََر هُنَا ‏َك مَنهَجَا ‏ِن وإ ‏ْن شِ‏ ئ ‏َت قُ‏ ‏ْل اتجَاهَا ‏ِن فِي ذَلِكَ‏ ؛ الْمَنهَ‏ ‏ُج الأو ‏ُل سُمي التفسِ‏ يْ‏ ‏ُربِالْمَأثُورِ،‏ والْمَنهَ‏ ‏ُج الثانِ‏ ي:‏ التفسيرُ‏ بِالرأ ‏ْي أِو الْمَعقُوِل.‏ وكَانَتْ‏ لِكُ‏ ل مَنه ‏ٍج مِن هذين المنهجين مَلامِ‏ ‏ُح خَاصةً،‏ تَمَيزَهُ‏ عن الْمَنهَ‏ ‏ِج الآخِ‏ ‏ِر . وفِي ثَنَايَا مَقَالُنَا التالينُحَاوِلُ‏ التعَر ‏ِف على ملام ‏ِح وسَمَا ‏ِتك ‏ِل منه ‏ٍج مِن هذين المنهجين.‏نَزَلَتْ‏ ،Similarly, A’bdullah Ibn A’bbas was called 'The Interpreter of the Quran'. He was well-known for understandingand the right knowledge of the meanings of the Quran. The Prophet prayed for him and said: 'O Allah! Give himunderstanding of religion and educate him about [its] interpretation.' Here it [the word ‘taaweel’] meansinterpretation. From the companions who became famous due to the Quranic Exegesis, there is A’bdullah IbnMas’ud. He used to say, 'Whenever a verse of Allah’s Book was revealed, I know about whom it was revealed,where it was revealed. If I know anyone who know Allah’s Book better than me, the riding animal will reach to himso that I get it from him.' A group of 'Tab’een' learned the Exegesis from these companions. Hassan Al-Basri, Sa’eedIbn Jubair, I’kramah the freed slave of Ibn A’bbas etc. are [famous] among them. They transferred it to those whowere after them. The scholars [of later generations] and the leaders of Exegesis got it from them. They compiled it inform of books and wrote huge books that reached to us in this way.D – Approaches of the Quranic ExegesisThe approaches of the Exegetes in the interpretation of Allah’s book are different. Two approaches are widely used– if you want, you can call them two dimensions – in that: The first approach is named 'The Interpretation basedupon Hadith & Companion’s Opinion'. The second approach is: 'The Interpretation based on Judgment or LogicalReasoning'. For each of these two approaches, there are specific attributes which distinguish it from the otherapproach. In this following part of our essay, we shall try to identify these attributes and distinguishing features ofeach of these two approaches.ExplanationWordExplanationWordExplanationWordFeatures, attributesIt is distinguishedInsideOur essayWe shall tryقول Opinions, plural ofInterpreterGive him understandingExplanationIt reachedRiding animalتَرْجُمانَ‏فَقهْهالتأويلَ‏تَنَالُ‏الْمَطَايَامَلامِحُ‏تَمَيزَ‏في ثَنَايَامَقَالُنَانُحَاوِلُ‏Their followersIt is preparedمَنهَجٌ‏ Approaches, plural ofTwo directions or twoapproachesأقوالَ‏تابِعِيهِميُعَدمَنَاهِجُ‏اتجَاهَانِ‏IdentificationDistinguishing attributesBased on Hadith & opinionsof CompanionsSo that I get from himThey compiledThey wrote booksلأَتَيْتُهدَونُواأَلفُواالْمَأثُورالرأيْ‏الْمَعقُولِ‏التعَرفِ‏Option سَمَاتِ‏Logic, WisdomQuranic Arabic Program197Module AR03


Lesson 12B: The Art of Quranic Exegesisأولاً:‏ التفسِ‏ يْرُ‏ بِالْمَأثُوِريُقصَدُ‏ بِهَذَا تفسيُر القرآ ‏َن اعتِمَادًا على ما جَاءَ‏ فِي القرآ ‏ِن نَفسَهُ‏ مِ‏ ‏َن البَيَا ‏ِن والتفصِي ‏ِل لِبَع ‏ِض آيَاتِهِ،‏ وما ثَبَ‏ ‏َت عَ‏ ‏ْن رسوِل ا ‏ِالله صلى االله عليه وسلم فِيذلك،‏ وما نَقَ‏ ‏َل عن الصحَابَِة والتابِعِيْ‏ ‏َن رضوا ‏ُن ا ‏ِالله عَلَيهِم أجْمَعِيْ‏ ‏َن.‏ومِن أمثِلَِة التفسيِر بالْمأثورِ،‏ تفسيُر قوله تعالى:‏ ‏'صراط الذين أنعمت عليهم'‏ فقد فُس ر الْمُنْعَ‏ ‏ُم عليهم بقوله تعالى:‏ ‏'ومَن يُطِ‏ ‏ِع االلهَ‏ والر سوَل فَأولَئِ‏ ‏َك مَ‏ ‏َع الذي ‏َن أنعَ‏ ‏َمااللهُ‏ عليهم مِ‏ ‏َن النبِييْ‏ ‏َن والصديقِيْ‏ ‏َن والشهَدَاِء والصالِحِ‏ يْ‏ ‏َن.'‏ ‏(النساء:‏‎69‎‏)‏ وهَذَا مِن بَا ‏ِب تَفسيِر القُرآ ‏ِن بِالقُرآ ‏ِن.‏ومِنَ‏ الأمثِلَِة أيضًا،‏ تفسيُر قوله تعالى:‏ ‏'وأعِدوا لَهُم مَا استَطَعتُ‏ ‏ْم مِن قُوةٍ.'‏ فَقَد فُسرَت ‏'القُوةُ'‏ فِي الآيَِة بِمَا ثَبَ‏ ‏َت عَن رسوِل االله صلى االله عليه وسلم حيث قال:‏لاأ'‏ إ ‏ّن القوةَ‏ الرميُ،‏ ألا إن القوة الرمي،‏ ألا إن القوة الرمي.'‏ ثَلاثُ‏ مَرات،‏ والْحدي ‏ُث رواه مُسلِم،‏ وهذا من باب تَفسيِر القرآ ‏َن بِالس ن‏ِة.‏ ومِن أمثِلَِة تفسيِر الصحابةِ،‏تفسيرُ‏ اب ‏ُن عَباس لقوله تعالى:‏ ‏'إذَا جَاَء نَصُر ا ‏ِالله والفَت ‏ُح'‏ حَيثُ‏ فَس‏َر هذه الآيةَ‏ بِاقتِرَا ‏ِب أجَ‏ ‏ِل رسوِل ا ‏ِالله صلى االله عليه وسلم،‏ كمَا ثَبَ‏ ‏َت فِي صحي ‏ِح البُخَارِ‏ ي.‏ وقدرُوِيَتْ‏ عَ‏ ‏ِن التابعين فِي التفسيِر رِوَايَا ‏ٌتكَثِيْرَةٌ،‏ ولا سِ‏ يمَا ما رُوِ‏ ‏َي عَن تَلامِي ‏َذ اب ‏ِن عبا ‏ٍس رضي االله عنه،ك مُجَاهِ‏ ‏ٍد و عِكرَمَةَ‏ و عَطَاءَ‏ وغيرُهُم.‏وكُتُبُ‏ التفاسِ‏ يْ‏ ‏َر غَنِيةٌ‏ بِأمثَلَِة هَذَا النوِع مِ‏ ‏َن التفسير.‏ ويُلاحِ‏ ظُ‏ على هذا الْمَنهَ‏ ‏ِج من التفسير عموماً‏ أنّه يَعتَمِ‏ ‏ُد على الرِوَايَِة الثابِتَِة فِي تفسيِر القرآن الكريْم،‏ سواًءأَكَانَتْ‏ تِل ‏َك الروَايَةُ‏ نَصا مِ‏ ‏َن القرآ ‏ِن أو السنةِ،‏ أْم قَولاً‏ لِصَحَابِ‏ ي أِو تَابِعِي.‏First: The Mathur Exegesisالْمُصطَلَحِ‏ ،This term is meant the Quranic Exegesis based on three things: The explanation and details available in some versesof the Quran itself; the proved [Ahadith] from the Allah’s Prophet; the reported [opinions] of the Companions andtheir followers.Examples of the Mathur Exegesis include the interpretation of Allah’s words: 'The way of those whom You blessed.'Here the ‘blessed’ people are explained in Allah’s words: 'Those who follow Allah and His Prophet, they are peoplefrom the prophets, the truthful, the martyrs and the pious people whom Allah have blessed.' This [example] is fromthe category of Quranic Exegesis based on the Quran itself.Other examples [of Mathur Exegesis] include the interpretation of Allah’s words: 'Prepare power for them up toyour extent.' The word 'Power' is interpreted in a [Hadith] proved about the Prophet. He said thrice: 'Beware, thepower means shooting. Beware, the power means shooting. Beware, the power means shooting.' This Hadith isreported by Muslim. This is the category of the Quranic Exegesis by Hadith.Examples of interpretation by the Companions include the interpretation of Ibn A’bbas about Allah’s words: 'WhenAllah’s help will come and you will be victorious …' He interpreted this verse as the death of the Prophet asmentioned in Saheeh Bukhari. A large number of narrations about the Exegesis of Tab’een are reported. It includesthe narrations from the disciples of Ibn A’bbas like Mujahid, I’kramah and A’taa etc.The books of Exegesis are rich about this type of interpretation. It is noted that in this approach of Exegesis –generally – only the proved narrations are relied upon while interpreting the Holy Quran whether that narration isfrom the Quran itself, or a Hadith or an opinion of a companion or Tabii’.ExplanationWordExplanationWordExplanationWordDefinitelyStudents, disciples, pluralتِلمِيذٌ‏ ofShooting arrowsComing nearالرميُIt is intendedTermيُقصَدُ‏مُصطَلَحِ‏اقتِرَابِ‏لا سِ‏ يمَاتَلامِيذَ‏Richفُسرأجَلِ‏Death غَنِيةٌ‏It is interpreted asProvedالْمُنْعَمُ‏رُوِيَتْ‏It is narrated الثابِتَةِ‏The blessed oneQuranic Arabic Program198Module AR03


Lesson 12B: The Art of Quranic Exegesisومِن أشهُ‏ ‏ِركُتُ‏ ‏ِب التفسِ‏ يِْر بِالْمَأثوِر نَذكُُر الكتُ‏ ‏َب التالِيَةَ:‏ جَامِ‏ ‏ُع البَيَا ‏ِن فِي تفسيِر القرآن،‏ ومُؤلفَهُ‏ الإمام الطَبَرِ‏ ي.‏ الْمُحَر‏َر الوَجِ‏ يُز فِي تَفسِ‏ يِْر الكِتَا ‏ِب العَزِيزِ،‏ ومؤلفه اب ‏ُن عَطِيةُ.‏ تفسيْ‏ ‏ُر القرآ ‏ِن العَظِيمِ،‏ ومؤلفه ابنكثيٍْر.‏ثانيًا:‏ التفسيرُ‏ بِالرأييُقصَدُ‏ بِهَذَا الْمنهجَ،‏ تفسير القرآن بالاجتِهَاِد بَع ‏ُد معرِفَةَ‏ الْمُفَس ‏ِر لِكَلاِم العَرَ‏ ‏ِب وأسَالِيبَهُم فِي ثُم مَعرِفَتُهُ‏ للألفا ‏ِظ العربِيةِ،‏ ووجوهٌ‏ دَلالَتُهَا،‏ ومَعرِفَتُهُ‏ بِأسبَا ‏ِبالنزُولِ‏ والناسِ‏ ‏ِخ والْمَنسُوِخ.‏وللعلماءِ‏ فِي اعتماِد هذا الْمنه ‏ِج فِي التفسيِر مَوقَفَانِ،‏ الأو ‏ُل يَرَى عَدَم جَواِز تَفسيِر القرآ ‏َن بِالرأي،‏ والثانِ‏ ي يَرَى جَواَز التفسيَر بالرأي عَن طَرِيِق الاجتِهَاِد.‏ والْمُتَأملُ‏فِي حَقِيقَِة هذا الْخَلا ‏ِف يرى أنّه خَلا ‏ُف لَفظِ‏ ي لا حَقِيقِ‏ ي.‏ وبَيَانُ‏ ذلك أن الرأي لا يُذَ‏ م فهُنَاك رَأ ‏ُي مَحمودٍ،‏ وهُو ما استَنَ‏ ‏َد إلى دَلِي ‏ٍل مُعتَبَرٍ،‏ وهذا النوعُ‏ مِنالرأي لا خِ‏ لا ‏َف فِي قُبُولِِه بين أه ‏ِل العلِم.‏ وهُنَاك رَأ ‏ُي وهو ما استَنََد إلى الْهَوَى،‏ ولَم يَكُن لَهُ‏ ما يُؤَيدُهُ‏ ويَسدَدُهُ‏ مِ‏ ‏َن العَقَ‏ ‏ِل أو الشرِع.‏القَولِ‏ ،بِإطلاقٍ‏ ،We’ll mention the following famous books of 'Mathur Exegesis':مَذمُومٍ‏ ،Collection of Explanations in Quranic Exegesis, its author is Imam Tabari.A Concise Writing in the Exegesis of the Exalted Book, its author is Ibn AttiyaThe Exegesis of the Holy Quran, its author is Ibn KathirSecond: The Exegesis by ReasonThis approach means the Quranic Exegesis by applying reason to it. It is after that an Exegete obtain knowledge ofthe Arabic literature and its styles of expression. Then he obtain knowledge of Arabic words and their differentmeans. He also obtains knowledge about the reasons of revelation and the abrogating and abrogated verses.The scholars have two points of view in relying upon this approach. The first opinion is that the Quranic Exegesis byreason is not allowed. The second opinion is that ‘Exegesis by Reason’ is allowed by the method of applying logicalprocess of 'Ijtihaad'. The well-thought opinion about this difference [of opinion] is that it is just a difference ofwords, not a real one. Explanation of that is that the word ‘opinion’ is not generally bad. There may be a goodopinion i.e. the one which is based on a reliable argument. About this type of ‘opinion’, there is no difference ofopinion in scholars to accept it. There may be a bad opinion i.e. the one based on personal desires. There is nothingin the intellect or the Shari’ah that can support or declare it right.ExplanationWordExplanationWordExplanationWordAbsolutelyInstructions that abrogate theprevious onesA writer or compiler of abookمُؤلفَ‏الناسِ‏ خِ‏بإطلاقٍ‏It is based onThe abrogated instructionsThe written or compiledbookمُؤلفَ‏الْمَنسُوخِ‏استَنَدَ‏ReliableVilified, dispraisedPersonal desire (to commitevil)Two points of viewApplying reason tounderstand the religionاجتِهَادِ‏الْمُفَسرِ‏مَوقَفَانِ‏الْمُتَأملُ‏مُعتَبَرٍ‏مَذمُومٍ‏الْهَوَىWell-thought viewDifference (of opinion)InterpreterStyles of expression, pluralأسلوب ofأسَالِيبَ‏خَلا ‏ُفIt supportsIt declares rightIt does not vilifiedMeaningدَلالَةاستَنَدَ‏ إلى دَلِيلٍ‏ مُعتَبَرٍ‏لا يُذَميُؤَيدُ‏What is based on a reliable argument يَسدَدُ‏Quranic Arabic Program199Module AR03


Lesson 12B: The Art of Quranic Exegesisولا شَ‏ ك أ ‏ّن الذين قالوا بِجواِز تفسيِر القرآ ‏َن بِالرأي لَم يَقصِدوا تفسيَر القرآ ‏َن بِمُطلِق الرأي،‏ وإنّما قَيدُوه بالرأي الْمُعتَبَِر والْمُستَنَ‏ ‏ِد إلى ولَم يَعتَبِروا أويَلتَفِتُوا إلى الرأي المستن ‏ِد إلى الْهَوَى.‏ وبِهَذَا يُؤَو ‏ُل الْخِ‏ لا ‏َف فِي هذهِ‏ الْمَسأَلَِة إلى خلا ‏ٍف لَفظِ‏ ي لَي ‏َس إلا.‏ونَقتَصِرُ‏ فِي هذا المقاِم على مثاٍل واح ‏ٍد لِهَذَا النوِع من التفسيرِ،‏ وهو ما أورَدَهُ‏ الإمامُ‏ الراز ي عند تفسير قوله تعالى:‏ ‏'مَنْ‏ كَا ‏َن يُرِي ‏ُد الْحَيَاةَ‏ الدنيا'‏ ‏(هود:‏‎15‎‏)‏ قال:‏يَندَرِجُ‏ فيه الْمُؤمِ‏ ‏َن والكَافَِر والصدي ‏َق والزندِيقَ؛ لأ ‏ّن كل أح ‏ٍد يري ‏ُد التمَت ‏َع بِلَذا ‏ِت الدنيَا وطَيبَاتُهَا،‏ والانتِفَاعُ‏ بِخَيرَاتِهَا وشَهوَاتِهَا،‏ ثُم قال:‏ إلا أ ‏ّن آخِ‏ ‏ُر الآيِة يَدُ‏ ل علىأنّ‏ الْمُرَا ‏َد هو الكَافِرُ،‏ لأن قَولَهُ‏ تعالى بع ‏ُد:‏ ‏'أُوْلَئِكَ‏ الذِي ‏َن لَيْ‏ ‏َس لَهُ‏ ‏ْم فِي الآخِ‏ رَةِ‏ إِلا الناُر'‏ لا يَلِي ‏ُق إلا بالكُفارِ،‏ وواض ‏ٌح أ ‏ّن هذا التفسيَر للآية يعتمد على إعمَاِلالرأي الذي يَسنُدُهُ‏ الدلي ‏َل ويَسدَدَهُ.‏ ومن أهمكتب التفسير بالرأي نذكر ما يأتي:‏الدليلِ‏ ، البَحْ‏ ‏ُر الْمُحِ‏ يطُ،‏ ومؤلفُهُ‏ أبو حَيان الأندلسي الغرناطي.‏ رُو ‏ُح الْمَعَانِي،‏ ومؤلفه الألوسيوبِمَا تَقَد ‏َم يُعلَمُ،‏ أ ‏ّن هذا التقسي ‏َم لتفاسيِر القرآن الكريم،‏ ليس تقسيمًا حديا وفاصلاً‏ بين نَوعَي التفسيرِ،‏ بل هو عِن ‏َد التحقِيِق تَقسِ‏ ي ‏ُم اصطِلاحِ‏ ي،‏ جَرَى عليه أهلالعلم،‏ وخَاصةُ‏ الْمُتَأَخرُوَن منهم،‏ كما قَسمُوا مَدَارِ‏ ‏ُس الفِقهِ،‏ إلى مدرسِة الرأي ومدرسِة الْحَديث؛ وهُم يُعِنوَن بذلك الْمَنهَجِ‏ يةَ‏ الغَالِبَةَ‏ والسائِدَةَ‏ فِي ك ‏ِل مدرسٍة من‏َب أو مَنهَ‏ ‏َج الْحَدِي ‏ِث.‏كِلتَا الْمَدرَسَتَيْنِ،‏ دوَن أن يعنِي ذل ‏َك اقتِصَاِر هذه المدرسِة أو تلك على منه ‏ِج الرأي فحَسِ‏‏(ماخوذ من مقالة:‏ التفسير بالمأثور والتفسير بالرأيبِحَالٍ‏ ،.(www.islamweb.orgThere is no doubt that those who allow Quranic Exegesis by Reason do not intend interpreting the Quran by absolutereason. They have restricted the ‘reason’ to be authentic and based on a logical argument. They do not consider itreliable and do not incline towards an opinion based on personal desires. In that way, the difference of opinion onthis issue can be resolved that it is merely a difference of words, nothing other than that.At this point, we restrict ourselves to only one example of this type of Exegesis. It is brought by Imam Razi whileinterpreting Allah’s words 'Whoever wants the worldly life…' He said: There it includes believers, unbelievers,truthful and atheists because all of them want to enjoy the worldly pleasures and its good things. They want to getbenefit of its good things and desires. He further adds: The other part of the verse indicates that here only theunbelievers are indicated. After that, Allah’s words are: 'They will have nothing in the Hereafter except the Hellfire.'It fits only to the unbelievers. It is clear that this interpretation of the verse is based on a logical argument that issupporting it. We describe some of the most important books of the 'Quranic Exegesis by Reason' as follows: The Encircling Ocean, its author is Abu Hayyan Al-Andalusi Al-Gharnati The Spirit of Meanings, its author is AlusiAs it is previously mentioned that this categorization is for the Quranic Exegeses. This categorization does not drawa hard line in types of Exegesis. It is just categorization of terms used by the scholars, especially those related tolater periods. In the same way they have categorized the Schools of Thought for Jurisprudence as ‘The School ofReason’ and ‘The School of Hadith’. They give the title of the approach which is dominant in each of these schools.It does not mean that this School will be limited only to the approach of reason or the approach of Hadith. [Each ofthem may be using the other approach in different circumstances.]ExplanationWordExplanationWordExplanationWordIt fitsRelated to terminologyThey issued itAtheistEnjoymentPleasuresThe restricted itThe turn toIt is reconciled / interpretedقَيدُوهيَلتَفِتُوايُؤَولُ‏الزندِيقَ‏التمَتعَ‏لَذاتِ‏يَلِيقُ‏اصطِلاحِ‏ يجَرَى عليهScholars of later periodsDominantGetting benefit ofDesires, appetiteHe broughtIt fall under the categoryأورَدَ‏يَندَرِجُ‏الانتِفَاعُ‏شَهوَاتِ‏الْمُتَأَخرُونَ‏السائِدَةَ‏Quranic Arabic Program200Module AR03


Lesson 12B: The Art of Quranic Exegesisه-‏ أشهُرُ‏ كُتُ‏ ‏ُب التَفسِ‏ يِْرتفسيرُ‏ الطبَرِ‏ ي:‏ واسْمُه ‏'جامعُ‏ البَيَا ‏ِن عن تَأْوِي ‏ِل القُرآ ‏ِن'‏ لإِمامِ‏ الْمُفَسرِينَ،‏ أوِل مَ‏ ‏ْن دَو ‏َن عِلْ‏ ‏َم التفسير ‏'محمدِ‏ بْ‏ ‏ِن جريٍر الطبَرِ‏ ي'‏ المتوَفى سنةَ‏ ‎310‎ه.‏ جَمَعَ‏ فيهأقوالَ‏ الصحابِة والتابعيْ‏ ‏َن وتابِعِيهِم.‏ ويُعَد هذا الكتا ‏ُب الْمَرجِ‏ ‏َع الأوَل فِي تفسيِر القرآ ‏ِن الكريِْم.‏ اعْتَمَدَه مَرْجِ‏ عاًك ل من جاء بعدَه مِمن أل ‏َف فِي تفسيِر القرآ ‏َن.‏تفسيْرُ‏ الكَشاف:‏ اسْمُهُ‏ ‏'الْكَشافُ‏ عن حَقَائِِق التنْزِيل وعُيُوِن الأقَاوِي ‏َل فِي وُجُوهِ‏ التَأوِي ‏َل'‏ للإِمام أبو القَاسِ‏ ‏ِم مَحمُودُ‏ ب ‏ُن عُمََر الزمَخشَرَ‏ ي الْخَوَارزَمِ‏ ي المتوَفىسنةَ‏ ‎468‎ه.‏ وأما قِيمَةُ‏ هَذَا التفسِ‏ يْرِ،‏ فهو تفسير لَم يَسبَ‏ ‏ْق مُؤَلفَهُ‏ إليه،‏ لَما أبَا ‏َن فِيِه مِن وُجُوهِ‏ الإعجَاِز فِي غَيِْر مَا آيَةٌ‏ مِ‏ ‏َن القُرآنِ،‏ ولَما أظهََر فيه مِن جَمَا ‏ُل النظِمالقُرآنِي وبَلاغَتُهُ،‏ وليس كَالزمَخشَرِ‏ ي مَن يَستَطِي ‏ُع أ ‏ْن يَكشَ‏ ‏َف لنا عَن جَمَاِل القرآ ‏ِن وسَحِر بَلاغَتَهِ،‏ لِمَا بَرَعَ‏ فيه مِ‏ ‏َن الْمَعرِفَِة بِكَثِيٍْر مِ‏ ‏َن العُلُومِ،‏ لاسِ‏ يمَا ما بَرََز فيه مِ‏ ‏َنولَقَد أضْفَى هذا النَبُوِغ العِلمِ‏ ي والأدَبِ‏ ي عَلَى تَفسِ‏ يِْرالإلْمَامِ‏ بَلَغَةُ‏ والْمَعرِفَةُ‏ بِأشعَارِهِمْ،‏ وما امتَاَز به مِ‏ ‏َن الإحَاطَِة بِعُلُوِم البَلاغَةِ،‏ والبَيَانِ،‏الكشافِ‏ ثوباً‏ جَمِيلاً‏ لَفت إلَيه أنظَاُر العُلَمَاِء وعَل ‏َق بِِه قُلُو ‏ُب الْمُفَس رِي ‏َن.‏والإعرَابِ‏ ، والأدَبِ‏ ،E – The Most Famous Books of the Quranic Exegesis(1) The Exegesis of Tabari: Its name is 'Collection of Explanations in the Interpretation of the Quran'. [It is written]by the leader of Exegetes, the one who compiled the art of Exegesis i.e. 'Muhammad Ibn Jareer Al-Tabari'. He diedin 310H. He collected the opinions of the Companions, their followers and the followers of their followers. Thisbooks is made the first source of the Exegesis of the Holy Quran. Whoever wrote a Quranic Exegesis after him hasrelied on this source.(2) The Exegesis of Search Light: Its name is 'The Search Light about the Facts of Revelation and the Springs ofOpinions of Exegesis'. It is written by Imam Abul Qasim Mahmud Ibn U’mar Al-Zamakhshari Al-Khawarzami (d.468H). The value of this Exegesis is the that it is the Exegesis which has no precedent. When he explained thedifferent aspects of the miracle of the verses of the Quran. He expresses the beauty of the Quranic organization andits eloquence. There is nobody capable enough like Zamakhshari to reveal the beauty of the Quran and the magic ofits eloquence. He became an expert in this area by obtaining knowledge of a large number of disciplines. Theyinclude the knowledge about the [rules of] Arabic Eloquence and the knowledge of their poetry. He becamedistinguished due to his grip over the arts of eloquence, syntax, and literature. He transferred this intellectual andliterary expertise to the Exegesis of Search Light and dressed it beautifully. The sight of scholars [divert to it] andhearts of Exegetes hang to it.العَرَبِ‏ ،(1)(2)ExplanationWordExplanationWordExplanationWordThe art of ArabiceloquenceHe explainedSourceالْمَرجِ‏ عَ‏أبَانَ‏البَيَانِ‏The art of syntax, puttingon a word إعرابMiracleThey relied onاعْتَمَدَ‏الإعجَازِ‏الإعرَابِ‏LiteratureOrganizationSearch lightالْكَشافُ‏النظمِ‏الأدَبِ‏It gaveEloquenceRevelation, coming downgraduallyالتنْزِيلبَلاغَةأضْفَىExcellence, expertiseMagicSpringsعُيُونِ‏سَحرِ‏النَبُوغِ‏It dressedSightHe became an expertKnowledgeقول Opinions, plural ofالأقَاوِيلَ‏قِيمَةُ‏بَرَعَ‏الإلْمَامِ‏لَفت إلَيهأنظَاُرValueIt hangedلَم يَسبَقْ‏الإحَاطَةِ‏Encircling عَلقَ‏There is no precedentQuranic Arabic Program201Module AR03


Lesson 12B: The Art of Quranic Exegesisمَفَاتِيحُ‏ الغَي ‏ِب لِلفَخِر الرازِ‏ ي:‏ هُوَ‏ مُحَم ‏ُد بن عُمََر فَخُر الدي ‏َن الرازِ‏ ي الْمُتَوفِي سَنةً‏ ‎606‎ه.‏ الْمُفَسرُ‏ الفَقِيهُ‏ الْمُتَكَل ‏ُم إمَامُ‏ وَقتُهُ‏ فِي العُلُوِم العَقلِي‏ِة.‏ تَفسِ‏ يْرُ‏ الفخرالرازي ‏'مَفَاتِيحُ‏ الغَي ‏ُب'‏ من التفاسيِر الْمُطَو لَِة ويَقَ‏ ‏ُع فِي اثنَيْ‏ ‏ِن وثَلاثِي ‏َن جُزءًا فِي طَبعٍَة.‏وطريقَةُ‏ الفَخِر الرازِ‏ ي فِي تَفسِ‏ يْرِهِ‏ أنّه يَعنِى بِذِكِر مُنَاسَبَِة السوَ‏ ‏ِر بَعضُهَا ومُناسبِة الآيَا ‏ِت بَعضُهَا لِبَع ‏ٍض فَيَذكُُر أكثَُر مِن مُناسبٍة.‏ ويُلاحِ‏ ظُ‏ على بَع ‏ِض هَذِ‏ ‏ِهالْمُنَاسَبَاتِ‏ أنّها بَعِيدَةً‏ أو فِيهَا كما أنّه يعنِى بِذكِر أسبا ‏ِب النزُوِل.‏ فيَذكُرُ‏ للآية الوَاحِ‏ دَةِ‏ سَبَبًا أو أكثُر مِن سب ‏ٍب حَس ‏ُب ما رَوَي فيها ويَذكُُر وُجُوهُ‏ القِرَاءَا ‏ِت‏َث لُغوِيةٌ‏ قَصِيْرَةٌ‏ لِتَحقِيِق بع ‏ِض اللغوِيَا ‏ِت.‏ووُجُوهُ‏ الإِعراب،‏ ويعنِى بِاللغَةِ،‏ فتَجِ‏ ‏ُد له مَبَاحِ‏ويُشِ‏ يْرُ‏ إلى القواعِ‏ ‏ِد الأصولية،‏ وبِتَوَس ‏ِع فِي الْمُبَاحَثَا ‏ِت الفقهِيِّة فَيَعنِى كثيرًا بِمذهَ‏ ‏ِب الشافَعِ‏ ي وتَحقِيقِِه وتَرجِ‏ ي ‏ِح آرَائِِه والر د على مُخَالِفِيهَا كما أنّهُ‏ فِي مَسأَلَِة آيا ‏ِتالصفَاتِ‏ يَجرِيهَا على طَرِيقَِة الأشعَرِ‏ ي فِي مَذهَبِهِ،‏ ويَرَد على أقوال الْمُعتَزَلَِة فِي مَسأَلَِة الصفَا ‏ِت وغَيْرِهَا،‏ ويُفَن ‏ُد أقوالَهُم وكذلك يعنِى بذكِر آراِء الفَلاسَفَِة ونَظرِيَاتِهِمفِي الكَوِن ويُفَندُهَا وقد استَطرَ‏ ‏َد فِي الْمَبَاحِ‏ ‏ِث الفَلسَفِي‏ِة والكَلامِي‏ِة.‏ ولِذَا قال بَع ‏ُض العُلَمَاِء فيه كُ‏ ل شَيٍء إلا التفسِ‏ يْرَ،‏ وهذا القوُل وإ ‏ْن كان فيه مُبَالَغَةٌ‏ إلا أنه يَشعَُرباستِطرَادَاتِ‏ الفخِر الراز ي فِي تَقرِيِر بَع ‏ُض قَضَايَا التفسِ‏ يِْر.‏(3) 'The Keys of Hidden Treasures' by Fakhar Al-Razi: His name is Muhammad Ibn U’mar Fakhar ud Din Al-Razi (d. 606H). He was a great Exegete, Jurist, Theologian and the leader of his time in the Logical Sciences. HisExegesis, 'The Keys of Hidden Treasures' is one of the longest in all exegeses. It consists of 33 published parts.The method of Fakhar Al-Razi in his exegesis is that he describes relevance of Quranic Surahs with each other. Healso describes the relevance of verses with each other. He describes something more than mere ‘relevance’. It isobserved that some of these ‘relevance’ is not closely related and it seems an artificial link. Similarly he does sowhile describing the reasons of revelation. He describes one or many reasons for [the revelation] of a single verseaccording to whatever narrated about it. He also describes different aspects of reading and language. You will findshort discussions about diction for even some useless items.He also indicates towards the Principles of Jurisprudence. He has a wide knowledge about the debates related toJurisprudence. He is especially expert in Shafi’i School of Thought, its research, prioritizing his opinions [i.e.Shafii’s opinions over others] and refuting those who disagree with him. Similarly in the issue of the Attributes ofGod, he follows the Ash’arite School of Thought. He refutes the opinions of Mu’tazila in the issue of Attributes andalso in other issues, he rebuts their opinions. Similarly he describes the opinions and theories of the Philosophersabout ‘being’ and refutes them. He switches rapidly among Philosophical and Theological issues. That’s why somescholars say that there is everything in it [Razi’s Exegesis] except the Exegesis of the Quran. Although there is someexaggeration in this view but it is well-thought due to switching of Fakhar Al-Razi while describing some issuesrelated to the Exegesis of the Quran.لِبَعضٍ‏ ،تَكَلفَ‏ ،(3)ExplanationWordExplanationWordExplanationWordPhilosophers of MiddleAgesْ◌ مُبَاحَثَاتِ‏ Debates on disputed issuesRelevanceمُنَاسَبَةِ‏الفَلاسَفَةِ‏ViewsPreferenceالسوَرِ‏ Chapters of the Quranتَرجِ‏ يحِ‏نَظرِيَاتHe switches rapidlybetweenRelated to TheologyRefutationHe did in an artificialmannerتَكَلفَ‏اللغوِيَاتِ‏الردمُخَالِفِيهَااستَطرَدَ‏Those who disagree الكَلامِيةِ‏Useless itemsThey feelDescriptionA theological school ofthought of Middle AgesHe indicatesيُشِ‏ يْرُ‏القواعِدِ‏الأشعَرِيالْمُعتَزَلَةِ‏يَشعُرَ‏تَقرِيرِ‏Another school opposite toAsh’aritesRulesIssues, legal decisionsA theological issue aboutattributes of AllahThe art of Principles ofJurisprudenceالأصوليةتَوَسعِ‏مَسأَلَةِ‏ الصفَاتِ‏قَضَايَاHe refutesVastness, extension يُفَندُ‏Quranic Arabic Program202Module AR03


Lesson 12B: The Art of Quranic Exegesisتفسيْرُ‏ القُرْطُبِي:‏ اسْمُهُ‏ ‏'الْجامعُ‏ لأحكاِم القرآن'‏ للإِمام أبي عب ‏ِد االله محمد بْ‏ ‏ِن أحْم ‏َد الأنصاري القُرْطُبِ‏ ي المتوَفى سنةَ‏ ‎671‎ه.‏ وطَرِيقَتُهُ‏ فِي التفسيِر:‏ أنْ‏ يُذْكَر‏َب الفقهاِء عِن ‏َد التَعَر ‏ِض لآيات كما يَهْتَ‏ ‏ّم بالقِرَاءَا ‏ِت وأَوْجُِه الإِعْرا ‏ِب.‏ وهوالآَياتِ‏ ثُم يُذكََر تفسيرَها مِ‏ ‏َن الْمَأْثوِر والْمَعقُوِل ويَذكُُر الأحكاَم الفِقْهِيةَ‏ ومَذَاهِ‏مِنَ‏ التفاسيِر الْمُطَولِة الْمُفَصلَِة.‏تفسير القرآ ‏ِن العظيِم:‏ لِلحَافِظِ‏ الْمُحدث الْمُؤر‏ِخ ‏'إسْماعيل بْ‏ ‏ِن كثيٍر الدِمَشْقِ‏ ي'‏ المتوفى سنةَ‏ ‎774‎ه ويُعْرَ‏ ‏ُف ‏ِب ‏'تَفسيرِ‏ ابْ‏ ‏ِن كثيٍر'.‏ وهذا الكتا ‏ُب أشهُُر ماأُلفَ‏ فِي التفسيِر بِالْمَأْثُورِ،‏ ويُعَ‏ د الْمَرْجِ‏ ‏َع الثاني بع ‏َد تفسير الطبَرِ‏ ي.‏ اعْتَمَدَ‏ فيه تفسيَر القرآ ‏َن بِالقُرآنِ،‏ ثُم وما وَرََد عن الصحابِة رضي االله عنهم،‏والسلَفِ‏ ولا غِنًى لِطالِ‏ ‏ِب العلِم عنه.‏تفسير البحِر الْمُحِ‏ ي ‏ِط:‏ للإِمام النحْوي‏،‏ الْمُفس ‏ِر ‏'محمدِ‏ بْ‏ ‏ِن يُوسُ‏ ‏َف بْ‏ ‏ِن عَل ي ب ‏ِن حَيّان الأنْدَلُس ي'‏ المتوفى سنةَ‏ ‎745‎ه.‏ وُيعَد هذا الكتا ‏ُب الْمَرجِ‏ ‏َع الأوَل فِيوُجُوهِ‏ إِعراب ألفا ‏ِظ القرآ ‏ِن الكريْمِ،‏ والْمَسَائِِل النحْوِيةِ،‏ ومَعرِفَِة وُجُوهِ‏ القِراءات وأسبا ‏ِب النزُوَل.‏فَتْحُ‏ القَدِيِر:‏ للإِمام الْمُحد ‏ِث الفَقِيِه ‏'محمدِ‏ بْ‏ ‏ِن عَل ي الشوْكَان ي'‏ المتوفى سنة ‎1250‎ه وُيعَ‏ د هَذا الكتا ‏ُب أصْلاً‏ من أُصُول التفسيَر.‏ اسْتَفَادَ‏ من كُتُ‏ ‏ِب‏َب الفقهاِءالسابِقِيْنَ‏ وزَا ‏َد عليها.‏ وطريقتُه فِي التفسيِر:‏ أن يُذكََر الآيا ‏ُت ثُم يُبَي ‏َن معناها،‏ وُيورَدُ‏ القِرَاءَا ‏َت الْمُتَعَددَةَ،‏ وقُراءَهَا،‏ وُيعْرِ‏ ‏ُب كثيْراً‏ من ويُذكَ‏ ‏ُر مَذَاهِ‏فِي آيا ‏ِت الأحكَاِم.‏وهُنَاكَ‏ كثيٌر مِن التفاسيِر الْمُختَصَرَةِ‏ التِي تَقْتَصِر على شرح مَعَانِي وبَيَا ‏ٍن مُوجَ‏ ‏ٍز من التفسيِر.‏ ‏(ماخوذ من تعليم اللغة العربِية،‏ جامعة الإسلامية مدينة منورة)‏الألفاظِ‏ ،الأحكامِ‏ ،بِالْحَدِيثِ‏ ،الألفاظِ‏ ،َالصالِحِ‏ ،(4) The Exegesis of Qurtubi: Its name is 'The Collection of Quranic Injunctions' written by Imam Abu A’bdullahMuhammad Ibn Ahmed Al-Ansari Al-Qurtubi (d. 671H). His method of Exegesis is to mention the [Quranic] verses.Then their interpretation is described from Mathur and Logical methods. Then Juristic Injunctions and differentopinions of the Jurists related to the verses are described. Different readings and forms of إعراب are also taken careof. It is one of long and detailed exegeses.(5) The Exegesis of the Great Quran: It is written by a great Memorizer [of the Quran], a Hadith expert, and aHistorian 'Ismael Ibn Kathir Al-Dimashqi' (d. 774H). It is known as the 'Exegesis of Ibn Kathir'. This book is themost famous in the exegeses written on Mathur method. It became the second source after the Exegesis of Tabari.He bases the interpretation of the Quran by the Quran itself, then by the Hadith and then on the opinions of theCompanions and Pious People of Old-Age. No student can avoid it.(6) The Exegesis of Encircling Ocean: It is written by a religious leader, a Grammarian, an Exegete, 'MuhammadIbn Yousuf Ibn Ali Ibn Hayyan Al-Andalusi' (d. 745H). This book has become the first source for I’raab of the HolyQuran, its grammatical issues, and knowledge about different aspects of Quranic reading and the reasons ofrevelation.(7) Victory of the Most Powerful: It is written by a religious leader, a Hadith Expert, a Jurist 'Muhammad Ibn A’liAl-Shaukani (d. 1250H). This book has become a source of the Principles of Exegesis. He has got benefit ofprevious books and added to them. His method of interpretation is that the verses are described. Then their meaningare explained. Then different readings are described along with the readers. The syntax of a lot of words is providedand opinions of different jurists are described in the verses in which injunctions are described.There is a large number of Summarized Exegeses that limit only to explanation of meanings of the words. They alsoexplain the abridged [verses of the Quran].(4)(5)(6)(7)ExplanationWordExplanationWordExplanationWordReader of Quran, plural ofقاريDifferent formsالفِقْهِيةَ‏ Related to Jurisprudenceأَوْجُهِ‏قُراءَ‏Schools of thought, pluralمَذهَبٌ‏ ofSummarized, abridgedAbridged, summarizedLongDetailedIssuesالْمُطَولةِ‏الْمُفَصلَةِ‏الْمَسَائِلِ‏مَذَاهِبَ‏مُختَصَرَةِ‏مُوجَزٍ‏Facing, exposureHe gave importance toReadings (of text)التَعَرضِ‏يَهْتَمّ‏القِرَاءَاتQuranic Arabic Program203Module AR03


ملَ‏يفِ‏يوفِ‏Lesson 12B: The Art of Quranic ExegesisSample of the Quranic Exegesisنَمُوذَج للتَفسِ‏ يْرتفسير الاسْتِعَاذَةقال االله تعالى:‏ ‏'فَإِذَا قَرَأْ‏ ‏َت آلقُرْآ ‏َن فَآسْتَعِ‏ ‏ْذ بِا ‏ِالله مِ‏ ‏َن الشيْطَا ‏ِن الرَجِ‏ ي ‏َم.'‏هذا أمٌر مِن ا ‏ِالله سُبحَانَهُ‏ وتعالى للعَبْ‏ ‏ِد إذا أرا ‏َد أن يقرَأَ‏ القرآ ‏َن أ ‏ْن يَستَعِي ‏َذ با ‏ِالله مِ‏ ‏َن الشيطا ‏ِن الرجيِم قَب ‏َل البَدْ‏ ‏ِء فِي القراءة.‏ ومعنَى ‏'أَعوذ باالله من الشيطان الرجيم'‏أي اسْتَجِ‏ يُر وأَتَحَص ‏ُن با ‏ِالله من الشيطا ‏ِن أن يَضُرنِي فِي دِينِي ودُنيَا ‏َي أو يَصُدنِي عن فِعْ‏ ‏ِل ما أُمِرْ‏ ‏ُت به،‏ أو يُحِ‏ ثنِي على فع ‏ٍل مَا نُهِي ‏ُت عنه.‏ والاِسْتِعَاذَةُ‏ هِي الالْتِجَاءإلَى االله من شَ‎ركل ذي شَ‎ر والشيطانُ‏ هُو البَعِي ‏ُد بِفِسْقِه عَنكُ‏ ل خيرٍ،‏ والرجِي ‏ُم:‏ فَعِيلٌ‏ بِمَعنَى مَفعُوٌل أي أنهُ‏ مَرْجُومٌ‏ مَطرُودٌ‏ عن الْخَيِر.‏تفسير البَسْمَلَةتُستَحِ‏ ب البسملة فِي أو‏ِلكُ‏ ل قَوٍل و عَمَ‏ ‏ٍل.‏ وقد اشتَمَلَ‏ ‏ْت البسملةُ‏ على ثلاثِة أسْمَاِء من أسْماء ا ‏ِالله الحُسْنَى:‏أحدُها،‏ االله:‏ وهو عَلَ‏ ‏ُم لَِر ب العالَ‏ ‏ِمينَ‏ يُسَ‏ م به غيرُه سبحانه وتعالىي،‏ الر ‏ْح ‏َم ‏ُن:‏ وهو اس ‏ٌم مشت ق ‏ِمنَ‏ الر ‏ْح ‏َمةِ.‏ يَُد ل على شُمُوِل رَحْمَتِه سبحانه وتعالى الدنيا للخلق ‏َجميعاً‏ الآَخرة للمؤمنِيْ‏ ‏َن ‏َخا صةً.‏ وهذا الاس ‏ُم منالأسْماء التِي ملَ‏ يُسَ‏ م االله بَِها غيرُهكالْ‏ ‏َخالِِق والرزا ‏ِق وا ‏ِالله ونَحو ذلك.‏والثانِ‏ .Interpretation of Seeking Refuge from AllahAllah, the Exalted said: 'Whenever you read the Quran, seek refuge of Allah against the rejected Satan.'This is an instruction from Allah to a slave who intends to read the Quran. He should seek refuge of Allah from therejected Satan before starting the recitation. The meaning of 'I seek refuge of Allah against the rejected Satan' is thatI seek protection of and I fortify myself with the help of Allah against the Satan so that he may not harm me in myreligious and worldly matters, he may not deviate me from the task I’m instructed and he may not incite me to dowhat I am forbidden. Seeking refuge is a request from Allah to avoid every evil of the one carrying an evil character.Satan is away from every good due to his disobedience and Rajeem is at the weight of فعيل in meaning of a ‏.مفعول Itmeans that he is rejected and expelled from all good things.Interpretation of Bism AllahIt is preferable to read Bism Allah before saying or doing everything. It consists of three of the nice names of Allah:One of them is Allah: He is the name of the Lord of all worlds. It is not given to anyone except Him, the Exalted, theGreat.The second one is Al-Rahman: It is a noun derived from mercy. It means that all of His creatures are included in Hismercy. In the Hereafter, it will only be for the believers. This name is one of those names like the Creator, theSustenance-Provider etc. which cannot be used for anyone other than Him..ExplanationWordExplanationWordExplanationWordبسم االله Short form ofHe incite meالاسْتِعَاذَة Seeking refuge of Allahيُحِ‏ ثنِيالبَسْمَلَةNameIt meansInclusion inI was forbiddenStartingI seek protectionI fortify myselfHe harm meHe deviate itالبَدْءِ‏اسْتَجِ‏ يرُ‏أَتَحَصنُ‏يَضُرنِييَصُدنِينُهِيتُ‏الالْتِجَاءمَرْجُومٌ‏مَطرُودٌ‏عَلَمُ‏يَدُل علىشُمُولِ‏مفعول in meaning of فعيل It is on the weight ofRequestOne who is stoned, therejected oneExpelledفَعِيلٌ‏ بِمَعنَى مَفعُولٌ‏Quranic Arabic Program204Module AR03


Lesson 12B: The Art of Quranic Exegesisوأما ثالِثُها فَهَُو الرحِ‏ ي ‏ُم:‏ وهو اس ‏ٌم مُشتَ‏ ق مِن الرحْمة أيضا.‏ وهُو يد ل على الرحْمِة الْخاص‏ِة بالْمؤمني ‏َن فِي الآخرةِ‏ كما فِي قوله تعالى:‏ ‏'وكان بالمؤمنين رحيمًا.'‏ وهذامن الأسْماء التِي سَمى االلهُ‏ بِهَا غيرَه،‏ فوَصَ‏ ‏َف الرسوَل صلى االله عليه و سلم به فِي قوله تعالى ‏'بالْمؤمنين رَءُو ‏ٌف رَحِ‏ ي ‏ٌم'.‏ ومعنَى البسملة:‏ أبتَدِئُ‏ قِرَاءَتِي أو أفتَتِ‏ ‏ُحقراءتي وشأنيكُلهُ‏ مُتَبَركًا باسِم ا ‏ِالله الرحْم ‏ِن الذي وَسَعَ‏ ‏ْت رحْمتُهكل شيءٍ،‏ الرحي ‏ُم الذي خَ‏ ص المؤمني ‏َن برحْمته فِي الآخرةِ.‏The third one is Al-Raheem: It is also a noun derived from mercy. It indicates His special mercy for the believers inthe Hereafter as mentioned in His words: 'He is specifically Merciful to the believers.' This name is one of thosenames which can be used for others as He [Allah] has described the attributes of the Prophet: 'He is merciful andkind to the believers.' The meaning of Bism Allah are: I start my recitation and open my recitation and all othermatters blessed by the name of Allah, the Benevolent whose mercy is wider than every thing, the Merciful whosemercy will be specific to the believers in the Hereafter.Interpretation of the Surat-ul-FatihahSingle WordsAl-Hamd: Praising in a beautiful manner. It is more general than'thankfulness'. Its opposite is 'dispraise'.Rabb Al-A’alameen: Their Creator, their Sustainer, and theAdministrator of their matters. A’alameen is the plural of A’alamwhich means creatures.Malik: He is the owner and executor of everything.Yaum ud Din: The Day of Reward i.e. the Doomsday. 'Daana' soand so means 'he rewarded him'.Ihdina: Show us and support us.Al-Sirat Al-Mustaqeem: The clear way which has no twists andhindrances.Al-Maghdoob A’laihim: Those are the ones upon whom Allahbecame angry. They are those Jews and those similar to them whoknew the truth but left it [deliberately].Wa la Al-Daalleen: They are those who did not follow the truth.They are those Christians and those similar to them who deviatedfrom the Right Path and said: 'Jesus, the son of Marry, is the God.'Worth Reading! Form of religious rituals is very important buttheir real spirit is more important. Read the details in:http://www.mubashirnazir.org/PD/English/PE02-0017-Spirit.htmتفسير الفَاتِحَةُ‏ الكِتا ‏ُببالْجَمِيلِ‏ ،مُفرَداتالْحَمْد:‏ الثنَاء وهو أَعَ‏ م من الشكرِ،‏ وضِدهُ‏ الذ م.‏رَبّ‏ العالَمين:‏ خَالِقُهُم ورَازِقُهم ومُدَب‏ُر شِ‏ ئُونِهِم.‏ والعالَمينجَمعُ‏ عَالٍَم وهُو الْخَلْق.‏مَالِك:‏ الْمالِكُ‏ والْمَلِ‏ ‏ُك والْمَلِي ‏ُك:‏ صاحبُ‏ الْمُلْ‏ ‏ِك الْمُتَصَر ‏ُففيه.‏يَوْم الدين:‏ يَوْمُ‏ الْجَزاء وهُو يومُ‏ القِيَامَِة.‏ دَانَ‏ فُلا ‏ٌن فُلاناً‏ يَدِينُهبِمَعْنَى جَازَاه.‏اِهْدِنَا:‏ دُلنا وَوَفقْنا.‏الصراط الْمسْتَقِيم:‏ الطريقُ‏ الواضِ‏ ‏ُح الذي لا آعْوِجَا ‏َج فيه.‏‏َب االله عليهم وهُ‏ ‏ُم اليَهُوُدالْمغْضُوب عَلَيْهم:‏ أي الذين غَضِ‏وأمثالُهم مِمن عَرَ‏ ‏َف الْح ق وتَرَكَه.‏ولا الضّالين:‏ الضَالونَ‏ هم الذين لَم يَهْتَدُوا إلى الْح ق وهمالنصَارَى وأشباهُهم مِمن ضَ‏ ل عن الصراط الْمستقيِم لأنّهمقالوا:‏ ‏'إِن االلهَ‏ هَُو الْمَسِ‏ ي ‏ُح ابْ‏ ‏ُن مَرْيََم.'‏ExplanationWordExplanationWordExplanationWordSupport usClearTwists, curves, hindrancesThey did not follow theright pathشِ‏ به Similar, plural ofPlanner, OrganizerI start withI open withBlessedMore generalDispraiseأبتَدِئُ‏أفتَتِحُ‏مُتَبَركًاأَعَمالذممُدَبرُ‏شِ‏ ئُونمتصَرفُ‏دَانَ‏ يَدِينُ‏دُلناوَفقْناالواضِ‏ ‏ُحآعْوِجَاجَ‏لَم يَهْتَدُواأشباهُ‏شَأنٌ‏ Matters, plural ofOne who executes hispowersHe rewarded / rewardsShow usQuranic Arabic Program205Module AR03


Lesson 12B: The Art of Quranic Exegesisالإِعراب:‏ بِسْم:‏ الباء حَر ‏ُف جَ‏ ر اسم:‏ مَجرُورٌ‏ بالبَاِء وهُما مُتَعَلقَا ‏ِن بِمَحذُو ‏ٍف وهذا الْمحذو ‏ُف إما أ ‏ْن يكو ‏َن فِعلا فَالتقدِيُر حِ‏ ينَئِ‏ ‏ٍذ:‏ أَبْتَدِئُ‏ بِاسِم ا ‏ِالله أو أقرَأُ‏ باسِم االلهِ،‏ وإمّا أن يكو ‏َن اسْمًافالتقديرُ‏ حِ‏ ينَئِ‏ ‏ٍذ:‏ اِبْتِدائي باْسِم ا ‏ِالله أو قِراءَتَي باَسِم ا ‏ِالله.‏ وتَحذِفُ‏ هَمْزَةُ‏ الوَص ‏ِل مِن ‏'اسم'‏ وتَوَصلَ‏ البَاءُ‏ بالسي ‏َن خَطّاً‏ فِي البسملة فقط.‏العالَمين:‏ مُلْحَقٌ‏ بِجَمْع الْمُذَكر السالَم يُعْرَ‏ ‏ُب إعرابَه فيُرْفَ‏ ‏ُع بالوَا ‏ِو وُينْصَ‏ ‏ُب ويُجَ‎ر بالياء‏ُب أن يؤتَى فيها بضمي ‏ِر النص ‏ِب مُنفَصَلا.‏ وتَقدِيْمُهُ‏ يُفِي ‏ُد القَص ‏ِر أ ‏ْي نَعْبُدُك ولا نعبد غيرَك،‏ ومثلهنَعْبُُد:‏ إياك ضَمِيْ‏ ‏ُر نص ‏ٍب مُنفَصِلٌ‏ وَقَ‏ ‏َع مَفعُولا به تَقَدم على فِعْلِه،‏ وهذا مِ‏ ‏َن الْمَوَاضِ‏ ‏ِع التِي يَجِ‏فِي ذلك إِياك نَسْتَعِي ‏ُن.‏اِهْدِنَا:‏ اِهْدِ‏ فعلُ‏ أم ‏ٍر نَاقِ‏ ‏ٍص يَائِ‏ ي فهو مَبْنِ‏ ي على حذ ‏ِف الياِء.‏ والْمرادُ‏ به هِنَا الدعاءُ‏ بِطل ‏ِب الْهِدايِة وهذا الفعلُ‏ ق ‏َد يَتَعَدى بنفسِ‏ ‏ِه كما فِي هذا الْمَوضِعِ،‏ وقد يَتَعَدى ب ‏'إلى'‏ كما فِي قوله تعالى:‏‏'وإِنّكَ‏ لَتَهْدِي إِلَى صِرَا ‏ٍط مُسْتَقِيٍم'‏ وقد يَتًعَدى باللام كما في قوله تعالى:‏ ‏'أَوَلَمْ‏ يَهْ‏ ‏ِد لَهُ‏ ‏ْم كَ‏ ‏ْم أهْلَكْنَا مِ‏ ‏ْن قَبْلِهِم مِ‏ ‏َن القُرُوِن'.‏ صراط الذين أَنْعَمْ‏ ‏َت عليهم:‏ بَدَلٌ‏ مِ‏ ‏َن الصرَا ‏ِط أو عَطْ‏ ‏ُفبَيَانٍ‏ يُفَسرُه.‏ غَيْرِ:‏ بَدَلٌ‏ من الذين.‏ ولا:‏ لا هنا بِمَعنَى غَيْ‏ ‏ُر وجِ‏ يءَ‏ بِهَا لتأكيد النفْ‏ ‏ِي.‏المستقيمِ‏ ،َإِيّاكَ‏ .Grammatical IssuesBism: ‘Ba’ is the preposition. Ism: It is in the Jarr form due to ‘ba’. Both of them are related to an omitted word.This omitted word can be a verb, so the detail will be: I start with the name of Allah, or I recite by the name ofAllah. It can be a noun, so the detail will be: My start is by Allah’s name, or my recitation is by Allah’s name. TheHamzah of Joining in the word اسم is omitted and ‘ba’ is directly joined with the ‘seen’ while writing Bism Allahonly. A’alameen: It is joined attached with theand in ‏(العالمونto you.]السالم المذكر جمعجر و نصب. Its إعراب are: It is shown in رفع form by و (i.e.form by ي (i.e ‏.(العالمين [Note: Read the relevant lessons in Level 1 & 2 if it is not clearIyyaka Na’budu: 'Iyyaka' is a pronoun in نصب form written separately [from the verb]. It is a مفعول which comesbefore its verb. This is one of the points where the pronoun is written separately [from the verb]. Writing it beforethe verb gives the meaning of restriction. It means 'we worship You and don’t worship anyone else'. Similar is thecase in 'Iyyaka Nasta’een'.يائي ناقص أمر فعل Ihdina: It iswhich is based on an omitted ‘Ya’. It means here a prayer seeking guidance. Thisverb is متعدى within itself as it is in this point. It can be made متعدى with an إلى as mentioned in Allah’s words:'Surely, you guide to the straight path'. It can be made متعدى with a ‘laam’ as mentioned in Allah’s words: 'Don’tyou guide them how much nations before them perished?'Siraat Allazina An’amta A’laihim: It is an explanation of the الصراط المستقيم or an عطف بيان explaining it.Ghair: It is an explanation of ‏.الذين Wa La: Here the word لا is in meaning of 'not' and it is brought for negativeemphasis. [Note: These fine-tuning debates in grammar will be explained at Level 5, Insha Allah.]ExplanationWordExplanationThe ا without ‏.إعراب It is written but not read in joining words.Built byBeing a transitive verbExplanationExplanation with aconjunctionIt is broughtNegative emphasisIn writingWordExplanationNoun with a preposition،َWordمَجرُورٌ‏مُتَعَلقَانِ‏هَمْزَةُ‏ الوَصلِ‏خَطّاً‏مَبْنِيAttachedTwo related toمَحذُوف Hidden, omittedالتقدِيرُ‏مُلْحَقٌ‏مُنفَصِلٌ‏يَتَعَدىDistant بَدَلٌ‏تَقدِيْمُ‏القَصرِ‏Bringing early عَطْفُ‏ بَيَانٍ‏Limiting somethingOmitted wordsMy startIt is omittedاِبْتِدائيَتَحذِفُ‏تَوَصلَ‏نَاقِص يَائِيجِ‏ يءَ‏تأكيد النفْيِ‏A type of verb (discussedin Level 4)It is joinedQuranic Arabic Program206Module AR03


Lesson 12B: The Art of Quranic Exegesisتَفسِ‏ يْرُ‏ السورَِة‏ِالله رَ‏ ب العَالَمِيْ‏ ‏َن:‏ الْحمدُ‏ الله،‏ ثَنَاء أَثْنَى االلهُ‏ به عَلى نفسِ‏ هِ،‏ وفِي ضِمنِِه أَمََر عِبَادَهُ‏ أن يُثْنُوا عليه فكأَنه قال:‏ قُولُوا الْحم ‏ُد الله.‏ والْحمد الله:‏ أي الشكُر اللهالْحمدُ‏خالصًا بِما أنعَ‏ ‏َم على عِبَادِه من النعَم التِي لا يُحْصِيها العَدَدُ‏ ولا يُحِ‏ يط بِعَدَدِها إلا ا ‏ِالله وحدَه فالْحم ‏ُد الله وَحْدَهُ.‏رَب العالَمين:‏ الرب هو الْمَالِ‏ ‏ُك ولا يُسْتَعْمَلُ‏ لِغَيِْر ا ‏ِالله إِلا بالإِضافَِة فإذا أطْلَ‏ ‏َق فلا يُقَا ‏ُل إلا الله عز وجل.‏ والعالَمين جَم ‏ُع عالٌَم وهو كُل ما سِ‏ وَى ا ‏ِالله عزوجل.‏الْمُتَصَرفُ‏ ،الرحْمَنِ‏ الرحِ‏ يِم:‏ قد سَبَ‏ ‏َق تفسير هذا،‏ وقال القرطبِ‏ ي:‏ وَصَفَ‏ نَفسَهُ‏ بأنّه ‏'الرحْمن الرحيم'‏ بعد العالَمين'‏ لأنه لَما كان فِي اتصَافِِه برب العالَمين تَرْهيبُ،‏ قَرَنَهُ‏بالرحْمن الرحيم لَما تَضَمن من الترغي ‏ِب ليْجَمَ‏ ‏َع فِي صفاتِِه سبحانَهُ‏ بين الرهْبَِة منه والرغْبَِة إليه فيكوُن أعْوَ‏ ‏ُن على طاعته وأمنَ‏ ‏ُع مِن معْصِيَتِهِ،‏ كما قال تعالى:‏ ‏'نَبئْ‏عِبَادِي أَني أَنَا الْغَفُوُر الرحِ‏ ي ‏ُم.‏ وَأَن عَذَابِي هَُو الْعَذَا ‏ُب الأَلِي ‏ُم.'‏' بر‏(الحجر 50-15:49)وقد أخرَ‏ ‏َج مسل ‏ٌم عن أبي هريرة رضي االله عنه أن رسول االله صلى االله عليه وسلم قال:‏الكافرُ‏ ما عند االله من الرحْمة ما قِن ‏ٌط مِن جَنتِِه أح ‏ٌد.'‏ول'‏يَعلَ‏ ‏ُم الْمؤم ‏ُن ما عند ا ‏ِالله من العَقُوبَِة ما طمع فِي جَنتِِه أحَدٌ،‏ ولو يعلمInterpretation of the SurahAl-Hamdulillah Rabb Al-A’alameen: The praise is for Allah. Allah has praised Himself. Inside it, He hasinstructed His slaves to praised Him. In that sense, He said: 'Say, praise is for Allah.' It means that 'thankfulness' isonly for Allah because He blessed His slaves a lot of blessings which cannot be counted and their number cannot beimagined by anyone except Allah alone. Therefore, the praise is for Allah alone.Rabb Al-A’alameen: He is the Lord who is owner and executor [of everything]. This word cannot be used forsomeone else except in possessive case. When it is used absolutely, it is only used for Allah. A’alameen is the pluralof A’alam that is everything except Allah.Al-Rahmaan Al-Raheem: Its interpretation is described previously. Qurtubi said: He described His attributes in amanner that 'Al-Rahmaan Al-Raheem' comes after 'Rabb Al-A’alameen'. The reason is that there was anintimidation in 'Rabb Al-A’alameen'. He joined 'Al-Rahmaan Al-Raheem' with it to add an inclination in it so thatHis attributes include being fearful to Him and being inclined to Him. With that a person becomes more adherer toHis obedience and more refraining from His disobedience. As Allah said: 'Inform My slaves that I am the Forgiver,the Merciful but My punishment is a painful punishment.'Muslim reported on behalf of Abu Hurairah that Allah’s Prophet said: 'If a believer knows the punishment of Allah,he will never desire His paradise [and will only to get rid of the Hellfire]. If an unbeliever knows the mercy of Allah,he will never be hopeless about His paradise.'Face the Challenge!‏?اسْم صفت and the اسْم تفضيل What is the difference between theExplanationWordExplanationWordExplanationWordIt contains inside itDescribing attributesInsideضِمنِ‏اتصَافتَضَمنAdhererInform!Intimidationأن يُثْنُوا So that they praiseيُحْصِيهاالتَرْهيبُ‏الترغيبِ‏أعْوَنُ‏Invoking desire, opposite نَب ‏ْئترهيب ofThey count itPunishmentBeing fearful to Himالإِضافَةِ‏ مركب إضافي Linking, making aالرهْبَةِ‏ منهالعَقُوبَةِ‏HopelessInclination to HimIt is general without anyspecificationأطْلَقَ‏الرغْبَةِ‏ إليهقِنطٌ‏Quranic Arabic Program207Module AR03


لا'‏Lesson 12B: The Art of Quranic Exegesisمَالِكِ‏ يَوِْم الدي ‏ِن:‏ أي مَالِ‏ ‏ُك يَوُم الْجَزَاِء وهو يومُ‏ القيامةِ،‏ وهو سبحانه له الْمُل ‏ُك كُلهُ‏ فِي الدُنيا والآخرةِ‏ وحده لا شريك له وإنّما خَ‏ ص يوَم الدي ‏ِن بالْمل ‏ِك لأ ‏ّن مُلُوَكالدنيَا لا يَدعُوَن يَومَئٍِذ مِل ‏ُك شَيٍء ولا يَتَكَل ‏ُم أح ‏ٌد إلا بإذنِِهكما قال تعالى:‏ يَتَكَلَمون إلا من أَذِ‏ ‏َن له الرحْم ‏ُن وقال صوابا.'‏نَعْبُُد وَإِيا ‏َك نَسْتَعِي ‏ُن:‏ أي نَخُص ‏َك وَحْدَك بالعبادةِ‏ ونَخصك بالاستِعَانَِة لا نعب ‏ُد غيرَك ولا نستعين إلا بِ‏ ‏َك.‏ والعِبادةُ‏ اس ‏ٌم جام ‏ٌع لك ‏ِل ما يُحِ‏ بهُ‏ االلهُ‏ ويَرضَاهُ‏ من قوٍلأو فع ‏ٍل.‏ وهي:‏ مَا يَجمَ‏ ‏ُعكَمَا ‏َل الْمُحَب‏ِة والْخُضُوِع والْخَو ‏ِف والر جاِء.‏والاستعانة هِي:‏ التوَكل،‏ وهذا هَُو كما ‏ُل الطاعَةِ،‏ و ‏'الدينُ'‏ يَرجِ‏ عُ‏ كله إلى هذين الْمَعنِيَيْنِ،‏ فالأول ‏'إياك نعبد'‏ تَبَرؤُهُ‏ مِ‏ ‏َن الشرْ‏ ‏ِك.‏ والثاني ‏'إياك نستعين'‏ تَبَرؤُ‏ مِنالْحَولِ‏ والقُوةِ‏ إلا باالله رب العالَمين.‏ وتَحَولَ‏ الكلامُ‏ مِ‏ ‏َن الغِيبَِة إلى الْخِ‏ طَا ‏ِب لِقَص ‏ِد وفيه فَائِدَةٌ‏ أنه لَمّا أثنَى الْمؤم ‏ُن على االله فكأنهُ‏ اقتَرَ‏ ‏َب وحَضََر بينيَدَيِ‏ ا ‏ِالله فخَاطَبَهُ‏ حِ‏ ينَئٍِذ عَن قُر ‏ٍب.‏‏(النبا ( 78:38إِياكَ‏الالتِفَاتِ‏ ،Maliki Yaum id Deen: It means that He is the Owner of the Day of Judgment i.e. the Day of Resurrection. He hasthe ownership of this world and the Hereafter alone. There is no associate to Him in it. He has specified the Day ofJudgment to His ownership because the kings of this world will not claim the ownership of anything that day.Nobody will talk without His permission as He said: 'Nobody will talk except the whom the Merciful has givenpermission. He will also talk the right.'Iyyaka Na’budu wa Iyyaka Nasta’een: It means that we specify the worship only for You and we specify seekinghelp only for you. We do not worship anyone else and we do not seek help from anyone except You. Worship is acomprehensive name that include all sayings and actions that Allah’s loves and pleases. It is that comprises ofperfection in love, submission, fear and hope [of Allah].Seeking help means complete reliance [on Allah]. It is the perfection of obedience. The word الدين [inis the source of these two meanings. First of them is ‏[الدينone isَيوم مالكنعبد إياكنستعين إياكwhich disapproves polytheism and the secondwhich disapproves the power and force for anyone except Allah, the Lord of all worlds. Thewords are changing from the third person to the second person in order to draw attention [of the audience]. There isan important indication in it that when a believer praises Allah, it is like that he becomes close to Allah and reachesin front of Him. Then he talks to Him due to this closeness.Rule of the Day! By default, all nouns are in their رفع case. If a noun has an ال before it, it will have onlya single fathah, kasrah or dhammah at its end.Do you know? In Arabic Sermons, it is common practice to change 1 st person to 2 nd and 2 nd to 3 rd etc inorder to draw attention of the audience. This is common in the Quran. For example, in Surah Fatiha, Allah‏.إلتفات is described as 3 rd person, then suddenly, the reciter calls Him as a 2 nd person. It is calledExplanationIt changedغائب Being third personحاضر Second personWordHopeExplanationWordExplanationIt is specified toWordخَصيَدعُونَ‏الرجاءِ‏الاستعانةتَحَولَ‏Seeking help الغِيبَةِ‏Reliance (on Allah)The claim, they callRightصوابانَخُصكَ‏التوَكلتَبَرؤُ‏خِ‏ طَابِ‏Drawing attention: InDisapprovalWe specify YouArabic, pronouns arechanged to draw attentionof the audience Force, powerSubmissionالْخُضُوعِ‏الْحَولِ‏التِفَاتQuranic Arabic Program208Module AR03


Lesson 12B: The Art of Quranic Exegesis‏َب وهذا أكملُ‏ أحواِل السائ ‏ِل أناهْدِنَا الصرَا ‏َط الْمُسْتَقِي ‏َم:‏ لِما تَقَد ‏َم الثناء على ا ‏ِالله تبارك وتعالى ثُ‎م إخلا ‏ُص العبادةِ‏ له وتَمَامُ‏ التفوِي ‏ِض إليه نَاسَ‏ ‏َب أن يُعَقيَمدَحَ‏ مَسئُولَهُ‏ بِما هو أهلُه ثُم يسأ ‏ُل حَاجَتَهُ‏ ولِهذا أرشَ‏ ‏َد االلهُ‏ إليه لأنّه الأكمَلُ.‏والْهِداية:‏ كما وَرَدَ‏ ‏ْت فِي القرآن الكريم هِدَايَتَا ‏ِن:‏ هدايةُ‏ إِرشاٍد ودلالةٌ‏ كما فِي قوله تعالى ‏'وَإِنكَ‏ لَتَهْدِي إِلَى صِرَا ‏ٍط مُسْتَقِيٍم'‏ هدايةُ‏ تَوفِيٍق كما فِي قوله تعالى لنَبي‏ِهصلى االله عليه وسلم أيضا:‏ ‏'إِنكَ‏ لا تَهْدِي مَ‏ ‏ْن أَحْبَبْ‏ ‏َت وَلَكِ‏ ن اللهَ‏ يَهْدِي مَ‏ ‏ْن يَشَاءُ'‏ والْمرادُ‏ هنا الْهدايةُ‏ الشامِلَةُ‏ للأمرَي ‏ْن جَميعًا أي يَا رب!‏ دُل نا على طريِق الْحَق‏،‏الطريقُ‏ الْمستقي ‏ُم ووَف قْنا لِسُلوكِِه لنَنْجَُو مِن عذابِك ونَفُوُز بِرَضَا ‏َك.‏ والْمُرادُ‏ بالصراط المستقيِم هو دي ‏ُن الإِسلاِم وهو الْحَ‏ ق الذي لا يَقبِلُ‏ االلهُ‏ مِن عبادِهِ‏ غيره.‏والدعاءُ‏ هنا الْمَقصُودُ‏ به الثبا ‏ُت والْمُدَاوَمَةُ‏ على الْحَ‏ ق من الْمؤمنين الْمُهتَدِي ‏َن.‏صِرَاطَ‏ الذِي ‏َن أَنْعَمْ‏ ‏َت عَلَيْهِ‏ ‏ْم غَيِْر الْمَغْضُو ‏ِب عَلَيْهِ‏ ‏ْم وَلا الضالي ‏َن:‏ وَصْفٌ‏ للصرا ‏ِط الْمَطلُو ‏ِب الْهدايَِة إليه فِي الدعاِء وهو الصرا ‏ُط الذي لا عِوَ‏ ‏َج فيه،‏الصراطُ‏ الذي سَلَكَهُ‏ مَن أَنْعَ‏ ‏َم االله عليهم وهم:‏ النبِيونَ‏ والصديقون والشهَدَاء والصالِحون.‏ كما فِي قوله تعالى:‏ ‏'وَمَنْ‏ يُطِ‏ ‏ْع االلهَ‏ وَالرسُوَل فَأُوْلَئِ‏ ‏َك مَ‏ ‏َع الذِي ‏َن أَنْعَ‏ ‏َم االلهُ‏وعن ابن عبا ‏ٍس رضي االله عنهما:‏ صِراطُ‏ الذين أنعمت عليهم بِطَاعَتِ‏ ‏َكعَلَيْهِمْ‏ مِ‏ ‏ْن النبِيي ‏َن وَالصديقِي ‏َن وَالشهَدَاِء وَالصالِحِ‏ ي ‏َن وَحَسُ‏ ‏َن أُوْلَئِ‏ ‏َكوعِبَادَتِكَ‏ من مَلائِكَتِ‏ ‏َك وأنبِيَائِ‏ ‏َك والصديقين والشهداء والصالِحِ‏ ين.‏ وهُوَ‏ غيْ‏ ‏ُر صرا ‏ِط الْمَغضُو ‏ِب عليهم.‏ وهم الذين عَلِمُوا الْحَ‏ ق وعَدلُوا عَنه وهُ‏ ‏ُم اليهودُ‏ كما جاَءفِي الْحدي ‏ِث ودل ‏ْت عليه آيا ‏ُت القرآ ‏ِن.‏بالسُؤالِ‏ ،السابِقِ‏ ،رَفِيقاً.'(النسا 4:69)Ihdina As-Sirat Al-Mustaqeem: First praise of Allah is mentioned, then the worship is specified for Him, and allmatters are delegated to Him, now it is appropriate to ask question after it. This is best way for a seeker to praise theone from whom he is asking according to his ability. After that he should ask for his desire. For that Allah hasguided because He is the Perfect.Guidance: As mentioned in the Quran is guidance about two things: The guidance for showing the right path asmentioned in Allah’s words, 'Surely You guide to the straight path'; and the guidance as a support [to the right path]as mentioned in Allah’s words about His Prophet, 'Surely you do not guide whomever you like but Allah guideswhomever He wants.' Here the guidance includes both of these matters. It means: 'O Lord! Guide us on the path oftruth, i.e. the straight path and support us to reach at it so that we get rid of Your punishment and become successfulby obtaining Your pleasure. The ‘straight path’ means the religion ‘Islam’. This is the truth. Allah does not acceptanything else from His slave. The objective of this prayer is to seek firmness and endurance on the truth to becomerightly-guided believers.Sirat Allazina An’amta A’laihim Ghair Al-Maghdub A’alaihim wa la Al-Daallin: This is description of thedesired way in the previous prayer. This is the way which is without any twist. The is the way upon whom onlythose reach who are blessed by Allah. They are the prophets, the truthful, the martyrs and the pious people asmentioned in Allah’s words: 'Whoever will follow Allah and His Prophet, he will be with those whom Allah hasblessed i.e. the prophets, the truthful people, the martyrs and the pious people.' Reported about Ibn A’bbas that hesaid: 'This is the way of those whom You blessed because of their obedience and worship for You. They are fromYour angels, prophets, truthful people, martyrs and pious people.This is not the way of those about whom Allah became angry. They knew the truth but deviated from it. They werethe Jews as mentioned in the Hadith and indicated in the Quranic verses.ExplanationWordExplanationWordExplanationWordSo that we are rescuedWe become successfulEnduranceThe one who is askedHe guidedGuidanceSubmission, delegationIt fits, it is appropriateIt is followed byالتفوِيضِ‏نَاسَبَ‏يُعَقبمَسئُولَ‏أرشَدَ‏إِرشادٍ‏لنَنْجُوَ‏نَفُوزُ‏◌ْ مُدَاوَمَةُ‏Supportالسُؤالِ‏Question, seeking something تَوفِيقٍ‏Reaching to somethingأكملُ‏Perfect سُلوكِ‏Quranic Arabic Program209Module AR03


Lesson 12B: The Art of Quranic Exegesisولا صرا ‏َط الضالي ‏َن الذين فَقَدُوا العِلْ‏ ‏َم فهم لا يَهتَدُوَن إلى الْحَ‏ ق بسب ‏ِب جَهلِهِم وهُ‏ ‏ُم النصَارَى.‏ رُوِيَ‏ عن عَدِ‏ ي بن حاتم رضي االله عنه أنه قال:‏ سَأَلتُ‏ رسول االلهصلى االله عليه وسلم عن قوله تعالى ‏'غير المغضوب عليهم'‏ فقال:‏ ‏'هم اليهود'،‏ ‏'ولا الضالين.'‏ قال:‏ ‏'النصارى.'‏ رواه أحْمد والترمذي مِن طُرُ‏ ‏ٍق.‏ و ‏'لا'‏ فِيقوله:‏ ‏'ولا الضالين'‏ تَأكِيدُ‏ لِلنف ‏ِي الْمَفهُوِم مِن ‏'غير'.‏فَائِدَةٌ:‏ يَستَحِ‏ ب لِمَن يَقرَأُ‏ الفَاتِحَةَ‏ أن يقوَل بَعدُهَا ‏'آمِين'‏ وهُوَ‏ اس ‏ُم فِع ‏ٍل بِمعنَى ‏'استَجِ‏ بْ‏ يَا رَ‏ ‏ّب!'‏ لِما روي عن أبي هريرة رضي االله عنه أنه قال:‏ ‏'كان رسول االلهصلى االله عليه وسلم إذا تلا ‏'غير المغضوب عليهم ولا الضالين'‏ قال:‏ آمين حتّى يَسمَ‏ ‏ُع من يَلِيِه مِ‏ ‏َن الص ف الأوِّل.'‏ رواه أبو داود وابن ماجة.‏It is not the way of those who lacked knowledge and did not be rightly-guided to the truth due to their lack ofknowledge. They are the Christians. Reported by A’di Ibn Hatim that he said: I asked Allah’s Prophet about Allah’swords 'Not the way of those about whom You became angry'. He replied: 'They are the Jews.' And 'not the way ofthose who deviated'. He said: 'The Christians.' Ahmed & Tirmidhi reported it from different chains of narrators. The‏.غير in these words is to put an emphasis on the negative meaning given by لا wordNote: It is preferable for the person who recited the Fatihah to say 'Aameen' after it. It is a noun in meaning of verb.Its meaning are 'O Lord! Accept it.' As reported by Abu Hurairah, he said: 'The Allah’s Apostle when he used torecite, he used to say 'Aameen'. The people of the first row used to listen it.' Abuالضالين ولا عليهم المغضوب غيرDawood and Ibn Maja reported it.What can be derived from the Surah? The Surah contains thefollowing: Praise of Allah, His glorification and His exaltation by His NiceNames that describe His High Attributes. Description of the Hereafter. It is the Day of Judgment andReward. Allah’s guidance to His slaves to ask from Him and beg from Himand deny their force and power [in front of Him]. Purification of worship for Allah and His Oneness as a God, anddeclaring Him free of any association. Asking guidance from Allah for the straight path and enduranceover it until they reach at [the place of] Allah’s pleasure with theprophets, the truthful, the martyrs and the pious people. Seeking Allah’s refuge in this way from being one of those aboutwhom He became angry and cursed them and those who deviatedfrom the truth and did not seek guidance for it.ما يُستَفَادُ‏ مِن السورَة:‏ اشتَمَلتْ‏ هَذِهِ‏ السورةُ‏ على:‏حَمْدُ‏ ا ‏ِالله وتَمجِ‏ يدُهُ‏ والثناءُ‏ عليه بِذكِر أسْمَائِِه الْحُسنَىالْمُستَلزِمَةُ‏ لِصِفَاتِِه العُليَا.‏ذِكرُ‏ الْمَعَاِد وهَُو ‏'يوم الدين'‏ أي يوم القيامة والْجزاء.‏إرشَادُ‏ عِباِد ا ‏ِالله إلى سُؤالِِه والتَضَر ‏ِع إليه والتَبَر‏ُؤ من حولِهِموقوتِهم.‏إخلاصُ‏ العبادةِ‏ الله وتوحِ‏ يدُهُ‏ بِالأُلُوهِي‏ِة وتَنْزِيهُِه عن الشريك.‏سؤالُ‏ ا ‏ِالله الْهدايِة إلى الصراط المستقيم والتَثبِي ‏ُت عليهحتّى يَنَالُوا رضوا ‏َن ا ‏ِالله مع النبيين والصديقين والشهداءوالصالِحين.‏‏َب عليهم ولَعَنَهُم ومنالتعَوذُ‏ با ‏ِالله من سلوِك سبي ‏ٍل مَن غَضِ‏ضَلوا عن الْحق ولَم يَهتَدُوا إليه.‏ExplanationWordExplanationWordExplanationWordBeggingBeing a ‘god’GlorificationRequiringThey changedLack of knowledgeعَدلُواجَهلِ‏تَمجِ‏ يدُ‏التَضَرعِ‏الأُلُوهِيةِ‏◌ْ مُستَلزِمَةُ‏Declaring pure fromفَائِدَةٌ‏العُليَاHigh تَنْزِيهImportant PointBeing steadfastاشتَمَلتْ‏الْمَعَادِ‏The Day of Judgment التَثبِيتُ‏It includesQuranic Arabic Program210Module AR03


Lesson 13B: U’mar the GreatThe Result: Calculate your score. Each paragraph carries 10 mark. If your score is less than 80%, repeatthe exercise. The translation is provided for each paragraph. Text in parenthesis [ ] is the information notdescribe in the original Arabic text but its sense is understood.U’mar Ibn Al-Khattab, May Allah be pleasedwith him (13-23H / 634-644CE)عُمَرَ‏ بنُ‏ الْخَطابِ‏ رضي االله عنه‏(‏‎23-13‎ه/‏ 634- ‎644‎م)‏نَسَبُهُ‏ ومَولَدُهُ‏هو عمر بن الخطاب بن نفيل بن عبد العزى بن رباح،‏ من بنِي عدي بن كعب،‏ إحدَى عَشَائُِر قُري ‏َش.‏ يَجتمعُ‏ نَسَبَهُ‏ مع الرسوِل صلى االله عليه و سلم فِي الْجَ‏ دالسابِعِ‏ ‏(وهوكعب بن لؤي).كان مِن أشرا ‏ِف قري ‏َش وساداتِها وإليهكانت سَفَارَةُ‏ قري ‏َش فهو سَفِيْرُهُم إذا نَشِ‏ بَ‏ ‏ِت الْحَرَ‏ ‏ُب بينهم أو بينهم وبين غيرِهمالنبِي صلىُ‏ُب بِالفَارُوِق.‏ لَقبَهُ‏ بذلك النبِي صلى االله عليه و سلم،‏ وُلَِد بَع ‏ُد عَاِم الفِي ‏ِل بِثلا ‏ِث عَشَرَةَ‏ سَنَة.‏ وكان شديداً‏ على المسلمي ‏َن ودَعَا لهأبا حَف ‏ٍص ويُلَقاالله عليه و سلم بالْهِدايِة فأسلَ‏ ‏َم فِي السنَةَ‏ السادِسَةَ‏ مِ‏ ‏َن البِعثَِة فاعْتَ‎ز به الإِسلامُ.‏.ُويُكَنىإسلامُهُ‏كان عمُر رجُلاً‏ قوياً‏مُهِيباً‏ وكان يُؤذِي المسلمي ‏َن ويَشتَ‎د عليهم.‏ قال سعي ‏ُد بن زي ‏ٍد بن عمرٍو بن نفي ‏ٍل وهو اب ‏ُن عَ‏ م عمَر وزو ‏ُج أختِِه فاطمةُ‏ بنت الخطاب:‏ ‏'وااللهِ‏ لقدرأيتنِي وإ ‏ّن عمَر لِمُوثِقِي على الإِسلاِم قب ‏َل أ ‏ْن يُسلِ‏ ‏َم.'وهكذا رَبَ‏ ‏َط عمُرسعيداً‏ بسب ‏ِب إسلامِ‏ ‏ِه لِيَصُدهُ‏ عن دينِه،‏ ولكن شِ‏ دتُهُ‏ الظاهِرَةُكانت تَكمِ‏ ‏ُن خَلفَهَا رحْمةً‏ ورِقةً.‏His Family & Place of BirthHe is U’mar Ibn Al-Khattab Ibn Nafeel Ibn A’bdul Uzza Ibn Rabah. He is from Banu A’di Ibn Ka’ab, one of theclans of Quraish. His family descent meets with that of the Prophet at the seventh grandfather i.e. Ka’ab Ibn Luwe.He was one of honorable people and chiefs of Quraish. He had the position of diplomacy of Quraish. When a warwas declared within themselves or between them [Quraish] and others, he was sent as a diplomat.His Kuniyyat is Abu Hafs and his title is Farooq. The Prophet gave him that title. He was born in 13 years after theyear of Elephants. He was very harsh for the Muslims. The Prophet prayed for his guidance. He converted to Islamin the 6 th year after announcement of Prophethood and made Islam powerful.His Conversion to IslamU’mar was a powerful and venerable man. He used to tease Muslims and torture them. Sa’eed Ibn Zaid Ibn A’mrIbn Nafeel, the cousin of U’mar and the husband of his sister Fatima Bint Al-Khattab, said: 'By God, I have seenthat U’mar, before his conversion to Islam, used to tie me up due to my Islam.' U’mar used to tie up Sa’eed due tohis conversion to Islam in order to prevent him from his religious obligations. But this harshness was onlyostentatious. Behind it, mercy and soft-heartedness was hidden.ExplanationOne who tied meIt was hiddenSoft heart, weeping lightlyWordExplanationAnnouncement ofprophethoodWordExplanationEmbassy, diplomacyWordسَفَارَةُ‏نَشِ‏ بَتِ‏يُلَقبُ‏عَام الفِيلِ‏البِعثَةِ‏اعْتَزمُوثِقِيHe strengthened تَكمِنُ‏مُهِيباً‏Venerable, fearful رِقةً‏It fixedHe was given the title ofThe year of elephants i.e. the year in which Makkah was attacked by a force of elephants. It became a referral point in theirhistory to count the number of years.Quranic Arabic Program211Module AR03


Lesson 13B: U’mar the Greatفقَدْ‏ أخبرَ‏ ‏ْت أم عبد االله بنت أبي حثمة وهي من مُهَاجِ‏ رَةِ‏ الحبشةَ‏ قالت:‏ ‏'واالله إنّا لنَرْتَحِ‏ لُ‏ إلى أر ‏ِض الحبشةَ،‏ وقد ذَهَ‏ ‏َب عامٌر فِي بع ‏ِض حَاجَاتِنَا،‏ إذ أقبَ‏ ‏َل عمُربن الخطاب حتّى وَقَ‏ ‏َف وهو على شَركِهِ‏ وكُنا نُلقِى من البَلاِء أذًى لنَا وشِ‏ دةً‏ علينا فقال:‏ ‏'إنّه لِلانْطِلا ‏ِق يَا أم عَب ‏ِد االلهِ؟'‏ ‏'نعم واالله،‏ لَنُخرِجَ‏ ن فِي أر ‏ِض ا ‏ِاللهآذَيتَمُونَا وقَهَرْتَمُونَا حتّى يَجعَ‏ ‏َل ا ‏ِالله مَخرَجًا.'‏ فقال:‏ ‏'صَحِ‏ بَكُمُ‏ االلهُ.'‏ ورأيتُ‏ له رِقةً‏ لَم أكَ‏ ‏ْن أرَاهَا ثُم انصَرَ‏ ‏َف وقد أحزَنَهُ‏ فِيمَا أرَى خُروجَنَا.‏قَالَتْ‏ فجَاءَ‏ عامٌر بِحَاجَتِِه تِل ‏َك.‏ فقُلتُ‏ لَه:‏ ‏'يا أبا عب ‏ِد االله!‏ لو رأي ‏َت عمَر آنِفاً‏ و رِقتَهُ‏ وحُزنَهُ‏ علينَا.'‏ قال:‏ أطَمَعْتِ‏ فِي إسلامِهِ؟'‏ قلتُ:‏ ‏'نَعَمْ.'‏ قال:‏ لاف'‏ يُسلِ‏ ‏ُمالذي رأي ‏ِت حتّى يُسلِ‏ ‏َم حِ‏ مَاُر الْخطا ‏ِب.'‏ قالت:‏ ‏'يَأسًا منه.'‏ لَما كان يَرَى من غِلظَتِِه وقُوتِِه على الإسلاِم.‏ ويَبدُو أ ‏ّن حَدَ‏ ‏ُس الْمرأةِ‏ كان أقوَى.‏ فَقَدَ‏ كان رسوُل االلهصلى االله عليه و سلم يَدعُو االلهَ‏ أن يَنصَُر دينَهُ‏ بِِه.‏فَعَن اب ‏ِن عمَر رضي االله عنهما أ ‏ّن رسوَل االله صلى االله عليه و سلم قال:‏ ‏'اللهم أعِ‎ز الإِسلاَم بأحَ‏ ب هذين الرجلين إليك:‏ بِأبي جَه ‏ٍل أو بعمَر بن الخطا ‏ِب.'‏ قال:‏وكان أحَبهُما فاستَجَابَ‏ االلهُ‏ دُعاءَه فأسلم عمرُ،‏ وكان ذلك عَق ‏ُب الْهِجرَةِ‏ الأولَى فاعتز به الإِسلاَم وصَلى المسلمون بالبي ‏ِت العَتِيِق دوَن أن يَتَعَر ‏َض لَهمالمشركونَ.‏ قال ابن مسعوٍد رضي االله عنه:‏ ‏'مَا زِلنَا أعِزةً‏ مُن ‏ُذ أسلم عمُر.'‏ وقال أيضاً:‏ ‏'لقد رَأيتَنَا وما نَستَطِي ‏ُع أن نُصَلى بالبَي ‏ِت حتّى أسلم عمُر فلما أسلم عمُرقَاتَلَهُم حتّى تَرَكُونَا.'‏ وقال:‏ ‏'إنّ‏ إسلامَهُكانفقلتُ‏ :'Umm A’bdullah Bint Abu Hathma – one of the migrants to Abyssinia – told: 'By God, we were about to travel to theland of Abyssinia. A’mir [her husband] went to some essential things. U’mar Ibn Al-Khattab came and stood. Hewas on his hunting mission. We were thrown in this trouble due to torture and excruciation on us. He said: 'Are youtraveling, O Umm A’bdullah?' I said: 'Yes, by God, we are going out in Allah’s land because you torture andexcruciate us. Allah will make an abode for us.' He said: 'May Allah accompany you.' I saw him weeping lightly thatI’d never seen before. Then he returned and our migration made him sad.She said: Then A’mir came back after fulfilling his need. I said to him: 'O Abu A’bdullah! Have you seen U’marpreviously and his weeping with grief (now)?' He said: 'Do you desire for his conversion to Islam?' I said: 'Yes.' Hesaid: 'He will not convert to Islam until you will see that the donkey of Khattab convert to Islam.' She said: 'It isdespairing.' When he saw his power and force after converting to Islam, it appeared that the guess of that womanwas more strong. Allah’s Prophet used to pray Allah to seek help for His religion by him.Narrated by Ibn U’mar that Allah’s Apostle said: 'O Allah! Strengthen Islam by your favorite man out of these two:Abu Jahl or U’mar Ibn Al-Khattab.' He said: 'U’mar was the favorite of these two.' 1 Allah accepted his prayer andU’mar converted to Islam. This was after the first migration (to Abyssinia). Islam was strengthened by him andMuslims prayed in the old house (Ka’aba) without any objection from the pagans. Ibn Mas’ud said: 'We becamepowerful since U’mar converted to Islam.' He further said: 'I have seen that we were not able to perform prayer atthe Ka’aba until U’mar converted to Islam. When he converted, then he fought with them and they left us.' He said:2نَصرًا.‏عمُر.'‏ 1:7/48، صحيح،3681 5/617(1)'His conversion to Islam was a great help.' 2العمري 178-1/177/ – –3/304 برقم .2907 (2) رواه الترمذي في المناقب،‏ باب مناقب عمر بن الخطاب رضي االله عنهانظر إسلام عمر السيرة النبوية الصحيحة للدكتوررقمأكرم ضياءفتح الباري لابن حجرالترمذي للألبانيExplanationWordExplanationWordExplanationWordHe guessedStrengthen!OldA place of coming out, anabodeWe traveledGoingHis trap, his hunting missionنَرْتَحِ‏ لُ‏انْطِلاقِ‏شَركِهمَخرَجًاصَحِ‏ بَكُمُ‏يَأسًاحَدَسَ‏أعِزالعَتِيقِ‏He may accompanied youHopelessIt exposedآذَيتَمُونَاغِلظَتِهِ‏His strength يَتَعَرضَ‏You teased usHe foughtقَهَرْتَمُونَايَبدُوIt appeared قَاتَلَ‏You subdued usQuranic Arabic Program212Module AR03


Lesson 13B: U’mar the Greatصِفَاتُهُ‏ وفَضلُهُ‏بَعدُ‏ أ ‏ْن أسلَ‏ ‏َم عمُر بن الخطاب رضي االله عنه تَعَر ‏َض له المشركوَن وقَاتَلَهُ‏ ‏ْم وقَاتَلُوهُ،‏ وقَد عُرِ‏ ‏َف فِي الْجاهِلِي‏ِة بِالفَصَاحَ‏ ‏ِة والشجَاعَةِ،‏ وعُرِ‏ ‏َف فِي الإسلاِم بالقوِةوالْهَيبَةِ‏ والزه ‏ِد والعَدِل والرحْمِة والعلِم والفقهِ،‏ وكان مُسَد ‏َد القوِل وقد وَافَقَهُ‏ القرآ ‏ُن فِي عِدةِ‏ مواقِ‏ ‏ِف منهَا:‏ أ اتخَاذُ‏ مَقَاِم إبراهي ‏َم مُصَل ى وحِ‏ جَا ‏ُب أمهَا ‏ِتالمؤمنينَ‏ ونُصْحُهُ‏ لأمها ‏ِت المؤمني ‏َن.‏ وقد بَشرَهُ‏ الرسوُل لِمَجدِهِ‏ بالْجَن‏ِة وبَشرَهُ‏1بالشهَادَةِ.‏والفِعلِ‏ ،بَيعَتُهُ‏إذا كان الرسوُل صلى االله عليه وسلم قد شَاَر إلى المسلمي ‏َن إشَارَةً‏ كَي يَتَوَلى أبو بكٍر الْخلافةَ‏ فإ ‏ّن أبا بكر قَد أوصَى بِها وِصَايَةً‏ إلى عمَر بن الخطاب رضي االلهعنه وكان أبو بكر قد استَشَاَر النا ‏َس فِي ذلك فَوَكلُوهُ‏ لاختِيَاِر خليفةِ‏ لَه فأمََر أن يَجتَمَ‏ ‏َع له النا ‏ُس فاجتَمَعُوا له فقال:‏ ‏'أيها الناس قَد حَضَرَنِي من قضاِء االله ماتَرَونَ‏ وإنّه لابُ‎د لكم من رج ‏ٍل يَلِي أمرَكم ويُصلي بكم،‏ ويُقاتِلُ‏ عُدُوكُم،‏ ويَأمُرُكُم،‏ فإن شِ‏ ئتُم اجتَهَدْ‏ ‏ُت لكم رَأيِي،‏ وا ‏ِالله الذي لا إله إلاّ‏ هو لا آلُوكم فِي نَفسِي خيْراً.'‏فبَكَى وبَكَى الناسُ،‏ وقالوا:‏ ‏'يا خليفةَ◌َ‏ رسوِل االله!‏ أنت خيرُنا وأعلَمُنا فاختِْر لنا.'‏ قال:‏ ‏'سأجتَهِدُ‏ لكم رَأيٌ،‏ وأختَاُر لكم خيرَكم إن شاء2االله.'‏His Personality Attributes and Moral ExcellenceAfter the U’mar’s conversion to Islam, the pagans confronted with him. He fought with them and they fought tohim. During ignorance period, he was well-known for his eloquence and boldness. After Islam, he became wellknownfor power, solemnity, piety, justice, mercifulness, knowledge and understanding. He was righteous in hiswords and actions. On a number of occasions, the Quran supported his opinion e.g. making the standing place ofAbraham as a place of prayer, veil of the Mothers of Believers and his sincerity with the Mothers of Believers. TheProphet gave him the good news of [entering into] the Paradise due to his dignity. He also gave him news formartyrdom. 1The Oath of Allegiance for HimThe Prophet indicated to the Muslims to appoint Abu Bakr on Caliphate. Abu Bakr advised to U’mar the same forU’mar. Abu Bakr used to get opinion of people in that matter. They gave him the authority to appoint a Caliph forthem. He instructed to gather the people. When they gathered, he said: 'O people! Allah’s decree [of death] hasreached to me as you see. Definitely there will be a man who will lead you in your matters and prayers. He will fightwith your enemies and will guide you. If you want, I can exercise my opinion. By Allah, there is no god except Him,I will not neglect any good for you.' He burst into tears and people also starting weeping. They said: 'O the Caliph ofAllah’s Prophet! You are the best and the most knowledgeable among us. You select [a Caliph] for us.' He said: 'Iwill exercise my opinion for you and will select you the best of you, if Allah wills.' 2(1) The Period of the Rightly-Guide Caliphate, Dr. Akram Zia Al-)U’mri, P. 67. (2) Leadership & Politics, Al-Deenuri, Volume 1, P. 25/الدينوري 1/25.عصر الخلافة الراشدة،‏ للدكتورالإمامة والسياسة،‏أكرم ضياء العمري(1ص .67 (2)ExplanationWordExplanationWordExplanationWordHe governsI use my intellectI neglect youCovering body modestlyالفَصَاحَةِ‏ Eloquence, fluencyالشجَاعَةِ‏مُسَددَ‏حِ‏ جَابُ‏نُصْحُ‏وِصَايَةً‏يَلِياجتَهَدْتُ‏آلُوكمSincerityBequestBraveryRighteous, one who talksin righteouslySelect!عِدةِ‏وَكلُوهُ‏اختِرْ‏They appointed him theiragentNumberQuranic Arabic Program213Module AR03


Lesson 13B: U’mar the Greatودَعَا أبو بكُر عثما ‏َن بن عفا ‏ٍن فقال:‏ ‏'اُكتُبْ‏ بسم االله الرحْمن الرِحيم.‏ هذا ما عَهِ‏ ‏َد به أبو بكٍر بن أبي قحافٍة فِي آخِر عَهدِهِ‏ بالدنيَا خَارِجًا منها،‏ وعند أوِل عهدِهبالآخرة داخِ‏ لاً‏ فيها،‏ حي ‏ُث يُؤمِ‏ ‏ُن الكافُر ويُوقِ‏ ‏ُن الفاجرُ،‏ ويُصَد ‏ُق الكاذ ‏ُب.‏ إنّي استَخلَفْ‏ ‏ُت عليكم بعدي عمَر بن الخطاب فاسْمَعُوا له وأطِيعُوا.‏ وإني لَم آل االلهَ‏ورسولَه ودينَه ونَفسِ‏ ي وإياكُم خيْرًا،‏ فإ ‏ْن عَدَ‏ ‏َل فذلك ظني به وعِلمِي فيه،‏ فإ ‏ْن بَد ‏َل فلِكُ‏ ل امرِىٍء مَا اكتَسَ‏ ‏َب من الإِثْمِ،‏ والْخيْ‏ ‏ُر أرَدْ‏ ‏ُت ولا أعلَ‏ ‏ُم الغيبَ‏ ، سَيَعلَ‏ ‏ُم الذينظَلَمُوا أ ي مُنقَلِ‏ ‏ٍب يَنقَلِبُونَ،‏ والسلام عليكم ورحْمة االله1وبركاته.'‏أسلُوبُه فِي الْحُكَ‏ ‏ِمسَارَ‏ عمُر بن الخطاب رضي االله عنه فِي الْحُكَ‏ ‏ِم على مَنهَ‏ ‏ِج سَلَفَهُ‏ أبي بكر الصديق رضي االله عنه فعِندَمَا بُويِ‏ ‏َع بالْخلافِة بع ‏ُد وفاةِ‏ أبي بكر صَعَُد الْمِنبََر فحَمِ‏ ‏َد االلهَ‏وأثنَى عليه،‏ ثُم قال:‏ ‏'يا أيها الناس!‏ إنّي دَاٍع فأمِنُوا.‏ اللهم إني غلي ‏ٌظ فَلَينِي لأه ‏ِل طَاعَتِ‏ ‏َك بِمَوَافَقَِة الْحَق‏،‏ ابتِغَاءُ‏ وَجهِ‏ ‏َك والداُر الآخِ‏ رَةِ،‏ وارزُقنِي الغِلظَةَ‏ والشد ‏َةعلى أعدَائِ‏ ‏َك وأه ‏ِل الدعَارَةِ‏ والنفَا ‏ِق من غير ظُلٍم مني لَهم ولا اعتِدَاِء عليهم.‏ اللهم إني شَحِ‏ ي ‏ٌح فسَخنِي فِي نَوَائِ‏ ‏ِب الْمعرو ‏ِف قَصداً‏ من غيِر سَر ‏ٍف ولا تبذِيٍر ولارياءٍ‏ ولا سَمعَةٍ‏ واجعَلنِي أبتَغِي بذلك وَجهَ‏ ‏َك والداَر الآخرةَ.‏ اللهم ارزقنِي خَف ‏ُض الْجَنَا ‏ِح ولِيْ‏ ‏ُن الْجَانِ‏ ‏ِب و يَتضَ‏ ‏ُح أسلوبُه فِي الْحُكَ‏ ‏ِم مِن خلاِل خُطبَتِِهالْمُشَابَهَةِ‏ لِخُطبَِة أبي بكر رضي االله عنه.‏2للمؤمنين.'‏Abu Bakr called U’thman Ibn A’ffan and said: 'Write: In the name of Allah, the Beneficent, the Eternally Merciful.This is what promised by Abu Bakr Ibn Abu Qahafa in his last time at the world while he is going out of it, and atthe first of his promises at the Hereafter while entering into it. This is the time when an unbeliever believes, acorrupt person becomes certain [about the result of his corruption], and a liar starts speaking the truth. I appointU’mar Ibn Al-Khattab after me, so listen and obey him. I do not ignore Allah, His Prophet, His religion, myself andyou for any good. If he becomes just, it will be according to my thinking and knowledge. If he changes [himself],then there is a sin for every person what he earns. I intends the best [for you] and I do not know the hidden. Soon theoffenders will know when they’ll return to the returning place. Peace be upon you with Allah’s mercy & blessings.His Style of GovernanceU’mar Ibn Al-Khattab followed the approach of his precedent Abu Bakr Al-Sidddique in governance. At the time,when he was given with the oath of allegiance after the death of Abu Bakr, he climbed on the pulpit, glorified Allahand praised Him and said: 'O people! I am praying, say Amen. O Allah! I am harsh, make me soft for Your obedientpeople, in complying with the truth and in seeking Your pleasure and the home in the Hereafter. Bless me withharshness and strength over Your enemies i.e. people of corruption and hypocrisy, without any injustice or offenceagainst them from my side. O Allah! I lack sufficient capacity. Make me active in the incidents of piety without theintention of overspending, lavishness, ostentation and ill-fame. Make me the one seeking Your pleasure and anabode at the Hereafter. O Allah! Bless me with a lower arm [of mercy] and softness for the believers.' His style ofgovernance becomes clear at the time of his speech similar to that of Abu Bakr.ُExplanationWordExplanationWordExplanationWordYour enemies, plural ofعدُوCorruptionHaving insufficientcapabilityHe was given the oath ofallegianceHe believes without anydoubtيُوقِنُ‏الفاجرُ‏استَخلَفْتُ‏بُويِعَ‏سَلَفَ‏صَعُدَ‏أعدَائِكَ‏الدعَارَةِ‏شَحِ‏ يحٌ‏He left after himHe climbedAn immoral personI appoint as a Caliph aftermeMake me active!لَم آلأمِنُواسَخنِيSay (You all!) Amen: 'O Lord,accept it'I am not neglectfulنائبة Incidents, plural ofأرَدْتُ‏لَينِيsoft! Make me نَوَائِبِ‏I intendIt became clearمُنقَلِبالغِلظَةَ‏Hardness, harshness يَتضَحُ‏On who returnsQuranic Arabic Program214Module AR03


Lesson 13B: U’mar the Greatوقَد أظهََر عمُر فِي خِ‏ لافِتَِه حس ‏ُن السيَاسَ‏ ‏ِة والْحَزِم والتدبِيْرِ،‏ والتنظيم للإِدارة والمالية،‏ فرَسَ‏ ‏َم خِ‏ طَ‏ ‏َط الفَت ‏ِح وسِ‏ يَاسَةَ‏ الْمناطِق الْمفتُوحَ‏ ‏ِة والسهَر على مَصَالِ‏ ‏ِح الرعِي‏ِةوإقامَةِ‏ العَدِل فِي البِلاِد.‏ وكان لا يَستَحِ‏ ل الأخ ‏َذ من بي ‏ِت الْمَاِل إلا حُلّةً‏ للشتَاِء وأخرَى للصي ‏ِف وناقَةَ‏ لِرَكُوبِهِ،‏ وَقُوتَهُ‏ كقُو ‏ِت رج ‏ٍل مُتَوَس ‏ِط الْحَاِل مِ‏ ‏َن الْمُهاجري ‏َنورَسَائِلُهُ‏ إلى الولاةِ‏ والقَادةِ‏ تُعَب ‏ُر بِدِق‏ٍة عن شُعُورِهِ‏ العَمِيِق بالْمَسؤُولِي‏ِة تَجَاهُ‏ الدي ‏ِن والرعيِة مع حُس ‏ِن التَوَك ‏ِل على ا ‏ِالله والثِقَةُ‏ بالنف ‏ِس.‏أهمُ‏ أعمَاِل عمَر بن الْخطاب رضي االله عنهبَدَأ عمُر بن الخطاب رضي االله عنه بِتَنظِيِم الدولَِة الإِسلاميِة بعزيْمَ‏ ‏ٍة قَوِي‏ٍة لا تَلِي ‏ُن وذلك لِيَستَطِي ‏َع مَوَاجَهَ‏ ‏ِة مُشكِلا ‏ِت الْحَيَاةِ‏ ومُتَطَلبَا ‏ِت الظرُو ‏ِف الْجَدِيدَةِ‏ خَاص ‏ًةعندما اتسَعَ‏ ‏ْت رُقعَةُ‏ الدولَِة الإسلامية شرقاً‏ وغرباً‏ وشِ‏ مالاً‏ وجُنُوباً‏ وإلي ‏َك أهَ‏ م أعمَالِِه رضي االله عنه:‏.وخُطَبُهُ‏U’mar became distinguished in his Caliphate period for excellent policies, security, planning, organization,administration and finance. He established the scheme of victories. [He also designed the] policies for conqueredareas for taking care of the interests of general public and for establishment of justice in such countries. He did notconsidered it lawful to take anything [as salary] from the public funds except a garment for winter, another forsummer, a camel for his riding, food items similar to an average person of immigrants. His speeches and letters tothe governors and leaders express: the fine depth of his thinking; his sense of responsibility for the religion andgeneral public; along with his nice trust in Allah; and his self-confidence.Important Works of U’marU’mar started with organization of Islamic State with a firm power which was not weak. Its objective was to enablehim to face the troubles of life and especially the demands of new conditions that the area of Islamic state wasexpanding in the East, West, North and South. Some of his works are described for you:ExplanationWordExplanationWordExplanationWordResponsibilityHe allowsPolicyالسيَاسَةِ‏يَستَحِ‏ لالْمَسؤُولِيةِ‏It facesConfidenceSuit, garmentWinterFirmnessPlanningالْحَزمِ‏التدبِيْرِ‏حُلّةً‏الشتَاءِ‏تَجَاهُ‏الثِقَةُ‏CountrySummerOrganizationالتنظيمالصيفِ‏الدولَةِ‏Firmness of decisionShe-camelAdministrationإِدارةناقَةَ‏عزيْمَةٍ‏It did not become softFacingDemandsRidingEdible itemsAverageFinanceHe drew, he establishedGuidelinesالماليةرَسَمَ‏خِ‏ طَطَ‏رَكُوبِ‏قُوتمُتَوَسطِ‏لا تَلِينُ‏مَوَاجَهَةِ‏مُتَطَلبَاتِ‏ConditionsGovernorsالْمناطقِ‏ منطقة Areas, plural ofالولاِةالظرُوفِ‏It became freeAreaLeadersIt expressesTaking care ofInterestsالسهرَ‏مَصَالِحِ‏القَادةِ‏تُعَبرُ‏اتسَعَتْ‏رُقعَةُ‏Quranic Arabic Program215Module AR03


يفِ‏يفِ‏يفِ‏يفِ‏Lesson 13B: U’mar the Greatدَونَ‏ الدوَاوِيَن فأس ‏َس دِيوَا ‏ُن الْجُن ‏ِد الذي يَشبَهُ‏ فِي أيامِنَا وَزَارَةُ‏ الدفَاعِ،‏ وديوا ‏ُن الْخَرَا ‏ِج الذي يَشبَهُ‏ وِزارَةُ‏ الْمَالِي‏ِة.‏أنشَأَ‏ بَي ‏َت ماِل المسلمين وعَي ‏َن القُضاةَ‏ والكُتا ‏َب وجَعَ‏ ‏َل التاري ‏َخ الْهِجرِ‏ ي أسا ‏ُس تَقوِيِْم الدَولَِة الإِسلاميِةكَمَا نَظ‏َم البَرِي ‏َد.‏اهتِمَامُهُ‏ بِالرعِي‏ِة فمِن ذلك تَفْقَدَهُ‏ أحوا ‏َل المسلمين وعَسهُ‏ بِاللي ‏ِل.‏‏ِمن تَق ‏ِسيِم ‏َها بَيْ‏ ‏َن الْ‏ ‏ُم ‏َحاِربِيْ‏ ‏َن على أ ‏ْن يَدفَعُوا عنها الْ‏ ‏َخَرا ‏َجأبقَى الأرا ‏ِضي اْل ‏َمفتُوَحِة بِأي ‏ِدي أهلِها الأصِلييْ‏ ‏َن بَدلاً‏‏ِمن بي ‏ِت ماِل المسلمي ‏َن وكان يَختَاُر ال ‏ِولاةَ‏ ‏ِم من يُعَرفُوَن بِالتقَوى و ‏ُحس ‏ُن‏ٌب مُ‏ ‏َح ددٌ‏ يَأ ‏ُخ ‏ُذهُ‏قَس ‏َم البِلا ‏َد المفتوحةَ‏ إلى ‏ِولايَا ‏ٍت وعَي ‏َن على ‏ُك ل ولايةٍ‏ عَاِملاً‏ له ‏َراتِ‏الإدارةِ‏ دُوَن النظِر إلى أح ‏َسابِِهم وأنْ‏ ‏َسابِهم.‏أمََر بإن ‏َشاِء ‏ِع دةِ‏ مُ‏ ‏ُدنٍ‏ البلاِد المفتوحِة ‏ِمث ‏ِل البَصَرةِ‏ وال ‏ُكوفَِة العراق والُفسطَا ‏ِط ‏ِمصرَ‏ وغيِرَها لتكوَن مرَكزاَ‏ للدولِة الإسلاميِة تل ‏ِك البلاد.‏. (5)(1) He organized the government departments. He founded the Military Department similar to present day’s ministryof defense, the Tax Department similar to the ministry of finance.(2) He established the 'House of Wealth of Muslims' [i.e. treasury for public funds]. He appointed judges andreporters. He made the Hijri Calendar as the base of the calendar of Islamic State. Similarly he organized [thesystem] of mail.(3) He was concerned about the general public. He patrolled [himself] at night to get the missing information aboutthe Muslims.(4) He kept the land of conquered countries in hands of its original owners instead of dividing it between thewarriors with a condition that they will pay a land tax for it.(5) He divided the conquered countries into provinces and appointed a governor for each province. For him therewas a fixed salary which he used to take from the public funds. He used to select the governors well-known for pietyand good administration [purely on merit] without looking at their family and descant.(6) He instructed to found a number of cities in the conquered countries e.g. Al-Basra, Al-Koofa at Iraq and Al-Fustat [present-day Cairo] at Egypt etc. The objective was to make them a center for the Islamic State in thesecountries.(1)(2)(3)(4)(6)ExplanationWordExplanationWordExplanationWordHe dividedReporters, plural ofكاتبالدوَاوِيَن ديوان Departments, plural ofالكُتابقَس ‏َمProvincesSalaryDeterminedCalendarتَقوِيْمِ‏نَظمَ‏البَرِيدَ‏وِلايَاترَاتِبٌ‏مُحَددٌ‏He organizedMailHe establishedMilitaryMinistryأسسَالْجُندِ‏وَزَارَةُ‏حسب Noble status, plural ofGeneral publicDefenseالدفَاعِ‏الرعِيةِ‏أحسَابنسب Noble descents, plural ofHe patrolled at nightLand taxالْخَرَاجعَسأنْسَابOriginatingLandHe startedأنشَأَ‏الأراضِيإنشَاءِ‏مدينة Cities, plural ofOriginal peopleHe appointedقاضي Judges, plural ofعَينَ‏القُضاةالأصلِييْنَ‏مُحَارِبِيْنَ‏مُدُنٍ‏FightersQuranic Arabic Program216Module AR03


يفِ‏يفِ‏يفِ‏Lesson 13B: U’mar the Greatالفَتُو ‏َحا ‏ُت ‏َعهدِ‏ ‏ِه‏َماَما ‏ِت الفاروِق رضي االله عنه مَُوا ‏َصلَةُ‏ الْ‏ ‏ِجهَاِد ونَشُر الإِسلاِم والاستِمَراُر الَفت ‏ِح الذي بََدأَ‏ عه ‏ِد أبي بكٍر رضي االله عنه لِبلاِد الُفر ‏ِس والروِمكان ‏ِمن اهتِ‏فَتحُ‏ العِرَا ‏َق وبَلادُ‏ فَارِ‏ ‏َس:‏ وَجهَ‏ عمُر بن الخطاب رضي االله عنه هَمهُ‏ لِفَت ‏ِح العرا ‏ِق وبلاِد فار ‏ٍس بع ‏َد أن اطْمَأَ‏ ن على سَلامَِة وَض ‏ِع الْجَي ‏ِش الإسلامي فِي بلاِد‏َب فِي أن يَقُودَ‏ الْجَي ‏َش بِنَفسِ‏ ‏ِه ولكِ‏ ن جُمهَرَةُ‏ المسلمين أشَارَ‏ ‏ْت عليه بِالبَقَاِءالشامِ‏ وقد بَلَ‏ ‏َغ من أهْمِي‏ِة هذا الأمِر ‏(وهُوَ‏ فت ‏ُح العراق وفارس)‏ فِي نظِر الْخليفِة أنّه رَغِ‏وأن يَنْدُ‏ ‏َب لذلك رجُلاً‏ مِنكَبَاِر الصحَابَِة فَوَافَ‏ ‏َق عمُر رضي االله عنه على ذلك واستَقَ‎ر الرأ ‏َي على سع ‏ٍد بن أبِي وقا ‏ٍص رضي االله عنه.‏مَوقَعَةُ‏ القَادِسِ‏ ي‏ِة سنة ‎15‎ه:‏ قَصَدَ‏ سع ‏ُد بن أبي وقاص رضي االله عنه العرا ‏َق وهي حينئ ‏ٍذ جُزءُ‏ مِن دَولَِة الفُرُ‏ ‏ِس الكبرَى وكان خيُر مثاٍل للقِيَادَةِ‏ السدِيدَ‏ ‏ِة والسياسَ‏ ‏ِةالرشِ‏ يدَةِ‏ الْمُؤمِنَِة...‏ وِلَما أحَ‏ س الفر ‏ُس بالْخَطِر القَادِِم عليهم جَمَ‏ ‏َع مَلِكَهُم ‏'يَزد جَرد'‏ جَيشًا كثيرًا قَدرَهُ‏ الْمُؤَرخُوَن بِثمانِيْ‏ ‏َن ألفًا مِ‏ ‏َن الْجُنُوِد الْمُدَربِي ‏َن فِي أحسَ‏ ‏ِن عُدةٍ‏وعَتَادٍ...‏ وكان قَائِدُهم عَسكَرِيا مُجَربًا هو رُستَ‏ ‏ُم وكان مع الْجَي ‏ِش ثلاثة وثلاثون فِيلاً.‏.أ-‏.Conquests during His PeriodIn the arrangements of Farooq, continuation of Jehad, publication of Islam, and continuing the conquests that startedin the countries of Iran and Rome during the period of Abu Bakr.A – Conquest of Iraq and Iranian Cities: U’mar directed his attention to the conquest of Iraq and Iranian citiesafter he became satisfied with the security [position] at Syrian cities due to establishment of the Islamic army. Thesignificance of this matter (i.e. the conquest of Iraq & Iran) was so high in the vision of the Caliph that he becameinclined to lead the army himself. But majority of Muslims indicated him to stay [at the capital] and appoint a personfrom great companions. U’mar agreed with them in this matter and his opinion settled about Sa’ad Ibn Abu Waqas.The Battle of Al-Qadisiyyah 15H: Sa’ad Ibn Abi Waqas decided to go to Iraq. At that time, it was a part of theGreat Iranian Kingdom. It was the best example of right leadership and wise policies with faith … When theIranians felt the danger coming towards them, their king 'Yazdegard [Izdigerdes]' gathered a great army. Thehistorians estimate it 80,000 including well-trained and well-equipped military groups with excellent preparation….Their leader was an experienced soldier, named Rustam. His army had 33 elephants.ExplanationWordExplanationWordExplanationWordHistorians◌ْ مُؤَرخُونَ‏They advisedContinuationمُوَاصَلَةُ‏أشَارَتْ‏TrainedPreparationRemainingHe appointsContinuationHe drew his attentionاستِمرَارُ‏وَجهَ‏البَقَاءِ‏يَنْدُبالْمُدَربِينَ‏عُدةٍ‏EquipmentIt settledHis attentionهَمهُ‏استَقَرعَتَادٍ‏Military man, soldierEvent, battleاطْمَأَن He became satisfiedمَوقَعَةُ‏عَسكَرِياExperiencedElephantsHe feltDanger, riskHe inclined toTo leadرَغِبَ‏أن يَقُودَ‏أحَسالْخَطرِ‏مُجَربًافِيلComingHe estimatedArmy, militaryCollection, gatheringالْجَيشَ‏جُمهَرَةُ‏القَادِمِ‏قَدرَ‏Quranic Arabic Program217Module AR03


Lesson 13B: U’mar the Greatولَمّا تَقَابَ‏ ‏َل الْجيشا ‏ِن طَلَ‏ ‏َب رست ‏َم من سَع ‏ٍد رضي االله عنه أن يَبعَ‏ ‏َث إليه بِرَجُ‏ ‏ٍل عَاقِ‏ ‏ٍل عالٍِم يَسأَلُهُ،‏ لأنهُ‏ كان مُتَعَجبًا مِن هؤلاء العَرَ‏ ‏ِب ما الذي غَيرَهُم وقد كانواخَاضِعِينَ‏ للفُرس وكانت تُرضِيهِم كَمِيا ‏ٌت مِ‏ ‏َن الطعَاِم حين يَجُوعُوَن ويُهَاجِ‏ مُونَ؟ فبعث إليه سعد رضي االله عنه رِجَالا من الصحابِة رضي االله عنهم كان من بينهمرِبعِي ب ‏ُن عامٍر رضي االله عنه فدَخَ‏ ‏َل عليه.‏وقَد زَينُوا مَجلِسَهُ‏ بالنَمَارِِق الْمُذَهبَِة ومَفَارِ‏ ‏ِش الْحَرِيِر و أظهَرُوا اليَوَاقِي ‏َت واللآلى الثمِينَةَ‏ والزينَةَ‏ العَظِيمَةَ‏ وعليه تَا ‏ٌج يَبهَ‏ ‏ُر الأبصاُر وقد جلس على سريٍر مِن ذَهَ‏ ‏ٍبودخل ربعي رضي االله عنه بثِيَا ‏ٍب رِثٍَة وسَي ‏ٍف ‏َو تَرَ‏ ‏ٍس وفَرَ‏ ‏ٍس قَصِيرَةٍ.‏ فلما رَأَى زِينَتَهُ‏ ‏ٍم وانتِفَاخَهُم أراد أن يُظهََر استِخْفَافَهُ‏ بِمَظَاهِرِهِ‏ ‏ُم الكَاذِبَِة فَدَخَ‏ ‏َل بِفَرَسِ‏ ‏ِه رَاكِبًاعليها حتّى دَا ‏َس بِهَا طَر ‏ُف البَسَا ‏ِط ثُم نَزَ‏ ‏َل ورَبَطَها بِبع ‏ِض وَسَائِدِهم الثمِينَةِ،‏ وأقبَ‏ ‏َل عليهم رَافِعُ‏ الرأ ‏ِس ثَابِ‏ ‏ُت الْخَطى وعليه سَلاحُهُ‏ ودرعُهُ‏ وخَوذَتُهُ‏ على رأسِ‏ ‏ِه فقالواله ‏'ضَعْ‏ سَلاحَك.'‏ فقال بِعِزةٍ:‏ ‏'إني لَم آتِكُم وإنّما دَعُوتُمُونِي،‏ فإن تَرَكتُمُونِي هكذا وإلا رَجَع ‏ُت.'‏ فقال رستم:‏ ‏'اْئذِنُوا له.'‏When the two armies confronted each other, Rustam asked Sa’ad to send a wise scholar to him. He wanted to askquestion from him because he was wondering what has changed these Arabs. They used to fear Iranians. Somequantities of food [given by Persians to Arabs] made them satisfied when they became hungry and attacked [to lootfood items in Iran]. Sa’ad sent some people from the Companions. In them there was Ribi’ Ibn A’mir. He enteredinto them.They decorated their sitting place with cushions with golden work and silk table cloths. They placed rubies,expensive instruments and great decoration. [On his head] there was a crown dazzling eyes. He was sitting on agolden bed. Ribi’ entered with ragged cloths, a sword, a shield and a little horse. When he saw their decoration andostentatious show-off, he decided to belittle these false show-off. He entered while riding at his horse which set itsfoot on the carpet. Then he dismounted and tied it with some of their expensive pillows. He moved to them with arisen head and firm footsteps. He was wearing his arms and shield. His helmet was on his head. They said to him:'Remove your weapons.' He said gracefully: 'I was not coming to you. You called me. Either leave it on me or I amgoing back.' Rustam said: 'Allow it for him.':ExplanationWordExplanationWordExplanationWordExaggerated show-offBelittlementSilkThey faced each otherAn astonished personتَقَابَلَ‏مُتَعَجبالْحَرِيرِ‏يَوَاقِيتَ‏انتِفَاخَ‏استِخْفَا ‏َفRubies, a precious stone,ياقوت plural ofHe set foot onCarpetوسادة Cushions, plural ofHaving firm stepsWeaponsShieldHelmetInstrumentsIt changedSubmissive peopleIt make them satisfiedQuantitiesThey become hungryThey attackedنمرق Cushions, plural ofغَيرَ‏خَاضِعِينَ‏تُرضِيهِمكَمِياتٌ‏يَجُوعُونَ‏يُهَاجِ‏ مُونَ‏النَمَارِقِ‏دَاسَ‏ بِهَاالبَسَاطِ‏وَسَائِدِ‏ExpensiveCrownIt dazzleاللآليالثمِينَةَ‏تَاجٌ‏يَبهَرُ‏سريرٍ‏رِثَةٍ‏سَي ‏ٍفثَابِتُ‏ الْخَطىسَلاحُ‏درعُ‏خَوذَةBedRagged, worn-outSwordPut of(O you all!) AllowShieldGoldenTable cloths, bed sheetsالْمُذَهبَةِ‏مَفَارِشِ‏تَرَسٍ‏فَرَسٍ‏ضَعْ‏Horse اْئذِنُواQuranic Arabic Program218Module AR03


Lesson 13B: U’mar the GreatSource:www.en.wikipedia.orgRomanEmpirePersianEmpireأطلس التاريخ الإسلامي،‏الدكتور شوقي أبو خليلQuranic Arabic Program219Module AR03


Lesson 13B: U’mar the Greatفأقبَلَ‏ يَتَوَكأ على رَمْحِ‏ هِ‏ فو ‏َق النمارِق فخَرَ‏ ‏َق أكثرَها.‏ فقال رستم:‏ ‏'ما جاء بكم؟'‏ فقال:‏ اللها'‏ ابتَعَثْنَا لِنُخرِ‏ ‏َج من شَاءَ‏ مِن عِبادَةِ‏ العِبَاد إلى عبادةِ‏ االلهِ،‏ ومِن ضَيِْقالدنيَا إلى سِ‏ عَتِهَا،‏ ومِن جَوَ‏ ‏ِر الأديَا ‏ِن إلى عَدِل الإسلاِم.‏ فأرسَلنَا بِدِينِِه إلى خَلقِِه لِنَدعُوَهُم إليه.‏ فمَنْ‏ قَبَ‏ ‏َل ذلك قَبَلنَا مِنه ورَجَعنَا عَنه ومن أبَى قَاتَلَنَاهُ‏ أبدًا حتّىنَفضِي إلى مَوعِ‏ ‏ِد ا ‏ِالله.'‏ قال:‏ ‏'وما موع ‏ُد االله؟'‏ قال:‏ ‏'الْجَنةُ‏ لِمَن مَا ‏َت على قِتَاٍل مَن أبَى،‏ والظفُر لِمن بَقَي.'‏ فَطَلَبَ‏ رست ‏ُم الإمهَاِل فأبَوا أن يُمهَلُوهُ‏ أكثَُر مِن ثلاثِةأيامٍ‏ وبعد ذلك التَقَى الْجَيشا ‏ِن واقتَتَلُوا قِتَالا شديدًا طَوَا ‏ُل يَومِهِم وأكثَُر لَيلَهُم واستَمَروا ثلاثةَ‏ أياٍم عَانِى فيها المسلموَن كثيراً‏ مِن هذه الأفيَاِل التِي كانتخُيُولَهُم العربِيةَ‏ التِي لَم تَتَعَو ‏ْد رؤيَتِهَا ولكن الأبطَا ‏ُل المؤمنين صَبَرُوا وقَاتَلُوا حتّى تَ‏ م النصُر لَهُم بِتَوفِيِق ا ‏ِالله وعِنَايَتُهُ‏ بعبادِهِ‏ الْمُؤمنِيْ‏ ‏َن.‏ وفِي اليوِم الراب ‏ِعبَعَثَ‏ االلهُ‏ رِيْحاً‏ شديدةً‏ فدَمرَ‏ ‏ْت مُعَسكَ‏ ‏ِر الْمَجُو ‏ِس وهَرَبُوا فِي ك ‏ِل مَكَا ‏ٍن وقُتِلَ‏ قائدُهُم،‏ وقتِل منهم عشرة آلاف واستَشهَ‏ ‏َد من المسلمين حَوَالِي ألفَا ‏ِن وخَم ‏ُس مِائٍَة‏َص ظَلامُ‏ الكُفِر والشرِكشَهِيدٌ‏ تقريباً.‏ وبِهذه الْمَعرِكَ‏ ‏ِة الفَاصِلَِة أي‏َد االلهُ‏ سبحانَهُ‏ دِينَهُ‏ ورَفَ‏ ‏َعكَلِمَتَهُ‏ وهَابَ‏ ‏ِت العَرَ‏ ‏ُب والعَجَ‏ ‏ُم المسلمين وانتَشََر هَد ‏ُي الإِسلاِم وعَدْلُهُ‏ وتَقَلتُفْ‏ ◌َ ◌َ زَعُ‏Ḣe came forward in a way that he was leaned on his lance while moving on the pillows. It tore most of them.Rustam said: 'What did you bring?' He said: 'Allah has sent to bring His slaves, whomever He pleases, out from[human slavery and guide to them] Allah’s worship, and from narrowness of [the slavery of] this world to itsvastness and from the offence [imposed by the leaders of] different religions towards the justice of Islam. He sent uswith His religion to call His creatures towards it. Whoever accepts it, we will accept him and will return back.Whoever denies [to stop religious persecution], we will fight with him forever until we are led to Allah’s promise.'He asked: 'What is Allah’s promise?' He [Ribi’] replied: 'The Paradise for those who die during the war againstthose who refuse, and success for them who remain alive.' Rustam asked for some grace period. They refused thatthey were not able to give them a time limit more than three days. After that, the two armies faced each other andfought hardly for a period of one day and the most of night. It continued to three days. The Muslims suffered a lotdue to the elephants because their Arabic horses became frightened. They had never seen them. But the believerheroes remained steadfast and fought until the help came with Allah’s support and blessing for His believer slaves.On fourth day, Allah sent an intensive wind which destroyed the army camp of Magus. They fled from every placeand their leader was killed. Their 10,000 soldiers were killed and about 2,500 Muslims became martyred. This was abattle distant [from the center of Islamic state]. Allah supported His religion and raised His words. Arabs and Non-Arabs became frightened from the Muslims. The guidance and justice of Islam spread and the darkness of disbelieveand polytheism shrank.WindExplanationIt destroyedMilitary campThey fledHe got martyredHe supportedThey became frightenedIt shrankDarknessWordRespite, timeExplanationWordExplanationHe leaned onWordيَتَوَكأرَمْحِ‏الإمهَالِ‏يُمهَلُوهُ‏رِيْحاً‏They give him time دَمرَتْ‏SufferedLance, spearHe tornخَرَقَ‏ابتَعَثْنَاعَانِىالأفيَالِ‏مُعَسكَرِ‏فيل Elephants, plural of هَرَبُواThey frightenedHe sent usNarrownessضَيْقِ‏أبَىتُفْزَعُ‏خُيُولَ‏استَشهَدَ‏خيل Horses, plural of أي‏َدThey were accustomed toHe refusedWe lead toنَفضِيموعدُ‏تَتَعَودرؤيَتِهَاهَابَتِ‏Looking at it تَقَلصَ‏Place / time of promiseالظفرُ‏الأبطَالُ‏Heroes, plural of ظَلامُ‏بَطلٌ‏Success, victoryQuranic Arabic Program220Module AR03


Lesson 13B: U’mar the Greatب فت ‏ُح الشاِم:‏ عَلِمَ‏ الرومُ‏ بِدُخُوِل الْجُيُو ‏ِش الإِسلاميِة أرضَهُم،‏ فكَتَبُوا إلى هِرقَ‏ ‏َل وكان فقال هرقلُ:‏ ‏'أرَى أن تُصَالِحُوا المسلمينَ،‏ فو االله لأ ‏ّن تُصَالِحُوهُمعلى نِص ‏ٍف ما يُحصَلُ‏ مِن الشاِم ويُبقَى لَكُم نِصفُهُ‏ مع بلاِد الروِم أحَ‏ ب إلَيكم مِن أن يَغلَبُوكُم على الشاِم ونص ‏ُف بلاِد الروِم.'‏ وأغْضَبَتْ‏ هذه النصِيحَةُ‏ قُوا ‏َد الرومِ،‏وظَنوا أن الإمْبَرَاطُوَر قَد وَهَ‏ ‏َن وضَعُ‏ ‏َف وسَيُسلِ‏ ‏ُم البلادُ‏ لِلغَزاةِ‏ الفاتِحين.‏ والْحق أ ‏ّن هرق ‏َل قَد ضعُف أمَاَم غَضبَِة قُوادَهُ‏ وعَزََم على قتاِل المسلمين مع يَقينِِه بِالْهَزِيْمَ‏ ‏ِةوجَمَعَ‏ هرقلُ‏ الثائِرِي ‏َن وتَوَجهَ‏ إلى حُم ‏ٍص وهناك أعَ‏ د جَيشًا ضَخْ‏ ‏َم العَدَ‏ ‏ِدكثيَر العَدد لِمَوَاجهِة المسلمين.‏معرِكَةُ‏ اليَرمُوَك ه:‏ بعدُ‏ أ ‏ّن رَأَى هرقلُ،‏ مل ‏ُك الروَم انتِصَارَا ‏ُت المسلمين حَشَ‏ ‏َد ما استَطَا ‏َع حَشدَهُ‏ من قُوا ‏ٍت وجعل قِيَادَتُهَا لأخِ‏ يهِ،‏ واجتَمَعَ‏ ‏ْت تلك القوا ‏ُتالروميةُ‏ عِن ‏َد نَهِر أح ‏ٌد رَوَافِ‏ ‏ُد نَهِر الأُردَ‏ ‏ِن.‏ ونزَلَ‏ جي ‏ُش المسلمين بقيادةِ‏ أبِي عبيدةَ‏ قِبَالَةَ‏ الروم.‏ وقد كَل ‏َف أبُو عبيدةُ،‏ خال ‏َد ب ‏َن الولِي ‏َد بِتَنظِيِم جي ‏ِشالمسلمين.‏ فَرَتبَ‏ خال ‏ُد الجي ‏َش ترتيبًا مُمتازًا لَم يَعهَدْهُ‏ العر ‏ُب مِن قبل.‏ وهَجَمَ‏ فُرسَا ‏ُن المسلمين بِبَسَالَِة على الروم حتّى فَصلُوا بين فُرسَا ‏ِن الجي ‏ِش الرومي ومُشَاتَه.‏وانسَحَبَ‏ فرسا ‏ُن الروِم بع ‏ُد أن سَقَ‏ ‏َط منهم آلا ‏ٍف بِضَربَا ‏ِت فرسا ‏ِن المسلمي ‏َن الشجعَا ‏َن.‏بِالقُدْسِ‏ ،سنة 15اليَرمُوكِ‏ ،B – The Conquest of Syria: The Romans got information that Islamic armies have entered into their land. Theywrote to Hercules [about it] while he was at Jerusalem. Hercules said: 'My opinion is that you make a reconciliationwith the Muslims. By God, if you reconcile with them on paying half of what [agricultural produce] you obtain fromSyria, half of that will remain for you in the country of Rome. I prefer it for you instead of that they dominate you inSyria and half of Roman country [i.e. Italy, Turkey, Greece etc.].' The Roman leaders became angry with thissincere advice and thought that the Emperor became weak and frightened and the country will submit for theconquerors. The truth is that Hercules became weak in front of the rage of his leaders and decided to fight with theMuslims. Although he was sure about defeat. Hercules gathered the insurgents [who were going to revolt againsthim] and directed towards Hums. They prepared there a great army with a huge number to face the Muslims.The Battle of Yarmouk 15H: After that Hercules, the Roman King, saw the victories of Muslims, he gatheredarmies up to his full capacity and appointed his brother as its leader. These Roman armies gathered at RiverYarmouk, one of the tributaries of River Jordan. The Muslim Army came down in the leadership of Abu U’baidah toface the Romans. Abu U’baidah gave the responsibility to organize the Muslim army to Khalid Ibn Al-Waleed.Khalid arranged the army in a distinguished way that Arabs have never seen before. Muslim cavalry attackedcourageously on the Romans. They separated the Roman cavalry from their infantry. Roman cavalry withdrew whenthousands of them fell down [of their horses] by the strike of brave Muslim cavalry.ExplanationWordExplanationWordExplanationWordHe organizedThey were not aware of itCavalryThey separatedDefeatInsurgentsFacingVictoriesJerusalemالقُدْسِ‏تُصَالِحُوايُحصَلُ‏قُوادَ‏الْهَزِيْمَةِ‏الثائِرِينَ‏مَوَاجهةِ‏انتِصَارَا ‏ُترَتبَ‏لَم يَعهَدْهُ‏فُرسَانُ‏فَصلُواYou make reconciliationIt is obtainedقائد Leaders, plural ofInfantryThey withdrewHe gatheredرافِدٌ‏ Tributaries, plural ofEmperorإمْبَرَاطُورَ‏وَهَنَ‏حَشَدَ‏رَوَافِدُ‏مُشَاةانسَحَبَ‏He became weakIt fell downالغَزاةِ‏نَهرRiver سَقَطَ‏Raiders, attackers, plural ofغازيBrave, courageousكَلفَ‏He made responsible الشجعَانَ‏Quranic Arabic Program221Module AR03


يفِ‏ىحتّ‏ىحتّ‏ىوتَ‏ىحتّ‏ىحتّ‏يفِ‏يفِ‏يفِ‏يفِ‏ىحتّ‏Lesson 13B: U’mar the Greatثُم انقَ‏ ض المسلموَن علَى مَشَاةِ‏ الروِم الذين أخَذُوا يَتَسَاقِطُوَن قَتلاً‏ أو غرقاَ‏ فِي النهْ‏ ‏ِر.‏ فكان النصُر الْمُؤَز‏ُر حلي ‏ُف المسلمين.‏ وقد قُتِلَ‏ فِي معركةِ‏ اليرموَك أكثَُر مِنمائةُ‏ أل ‏ٍف مِ‏ ‏َن الروِم واستَشهَ‏ ‏َد فيها حَوَالِي ثلاثَةُ‏ آلا ‏ٍف من المسلمين‏ِسيئُوَن إلى‏ِمن مُ‏ ‏ْمتَلَ‏ ‏َكا ‏ِت الروِم وكانت تَ‏ ‏َدي ‏ُن بالنَصَرانِي‏ِة وهي ال ديَانَِة التِي كان يَعتَنُِق ‏َها الرومُ.‏ ولكن الروم كان يَ‏‏ِمصرُ‏ ذلك الْ‏ ‏ِحينَ‏‏ِمصرَ:‏ كانتْ‏فتحُ‏الْ‏ ‏ِمصِرييْ‏ ‏َن مع أ ‏ّن ‏ِدينَ‏ ‏ُهم واح ‏ٌد ف ‏َكانُوا يَرَهُقونَ ‏ُه ‏ْم بِال ضَرائِ‏ ‏ِب ‏َو ‏َص ‏َل الأمُر بِِهم إلى أن يَفَر ‏ُضوا الضرائ ‏َب على الْ‏ ‏َم فلا يُسَم ‏ُحوَن بِ‏ ‏َدف ‏ِن الْ‏ ‏َمي ‏ِت إلا بع ‏ِد أ ‏ْن يَدفَ‏ ‏َع‏ِمنَ‏ ال شاِم إلى مصَر وكان معه ‏ِمن جُنُوِد المسلمي ‏َن أربَعَةُ‏ آلا ‏ٍف و اختََر ‏َق بِِهم رََما ‏ُل ‏ِسينَاءَ‏ ‏َو ‏َص ‏َل إلى العَ‏ ‏ِري ‏ِشأهلُهُ‏ ‏َضريبَةً.‏ سَاَر عمُرو ب ‏ُن العا ‏ِص مُت ‏ِجهاً‏آخرِ‏ سنة ‎18‎ه وفَتَ‏ ‏َح ‏َها دُوَن مَُقاَوَمةِ‏ لأنّه ملَ‏ يُ‏ ‏ُكن بَِها ‏َحامِيَةٌ‏ ‏ُرومِيّةٌ.‏ مثُ‏ سار وصل إلى ‏'الفرما'‏ فحَا ‏َصَرها شهًرا ونص ‏َف الشهِر تَ‏ م له فَت ‏ُح ‏َها أول‏ُدوَن المسلمين هذا الْ‏ ‏ِحصَاِر مثُ‏ تََق د ‏َم عَمُرو إلى بِلبِي ‏َس فاستََوىل عليها بع ‏ُد شهٍر ملَ‏ يَنَق ‏ِطعُ‏ فيه الِقتَا ‏ُل.‏ مثُ‏ سار إلى أمُ‏ ‏َدنِيْ‏ ‏َنه.‏ وكان أهل مصَر يُ‏ ‏َساعِ‏‏ِشبَ‏ القتا ‏ُل وتُ‏ ‏َح ص ‏ُن الروم ‏ُح ‏ُصونِ‏ بَا ‏ِب اليُوِن وكان ‏ِمن أمنَ‏ ‏ِع اْل ‏ُح ‏ُصوَن فحا ‏َصَرُهم المسلمون تَ‏ م لَهم النصُر بِعوِن ا ‏ِالله تعالى وتَتَابَ‏ ‏ُع فَت ‏ُح الْ‏ ‏ُم ‏ُدنِ‏ حتّىفَنَ‏أصبَ‏ ‏َح ‏ْت مِصَر ‏ِولايَةٌ‏ إسلامية.‏.ج .سنٍة19Then the Muslims fell upon the Roman infantry. They kept them killing and drowning in the river. The hard victorybecame companion of Muslims. In the battle of Yarmouk, more than 100,000 Romans were killed whileapproximately 3000 Muslims got martyrdom.C – The Conquest of Egypt: At that time, Egypt was one of Roman-occupied territory. Their [the Egyptians]religion was Christianity. It was the religion embraced by the Romans. But the Romans treated the Egyptians badlyalthough their religion was the same. They used to fatigue them with a lot of taxes. The matter had reached at thepoint that they imposed taxes on death. They were not allowed to burry a dead body before payment of tax by itsinheritors.A’mr Ibn Al-A’as traveled from Syria towards Egypt. He had a Muslim army of 4000. He penetrated into SinaiDesert until he reached at Al-A’reesh [a town near Suez] by the end of 18H. He conquered it without any resistancebecause there was no Roman army there. Then he traveled [in the North] until he reached at Al-Farma. Theybesieged it for one and a half month. The victory was completed in the beginning of 19H. People of Egype used tohelp the Muslims during this siege. Then A’mr moved to Bilbis and captured it after a month in which the fight didnot discontinue. Then he moved to Umm Daneen. The war started and Romans fortified themselves in the forts ofBab ul U’yoon. They were one of the most strong forts. Muslims besieged them. The victory completed with thehelp of Allah. It was followed by the victories over cities until Egypt became a Islamic province.ExplanationWordExplanationWordExplanationWordSinai, the peninsulabetween Egypt & ArabResistanceGarrisonA town near Port SaeedReligionThey embracedThey treat badlyThey fatiguedThey fell uponThey fall downHard, strongAllyانقَضيَتَسَاقِطُونَ‏الْمُؤَزرُ‏حليفُ‏الديَانَةِ‏يَعتَنِقُ‏يَسِ‏ يئُونَ‏يَرهَقُونسِ‏ ينَاءَ‏مُقَاوَمَةِ‏حَامِيَةٌ‏الفرماThey besiegedA town near Cairoحِ‏ صنٌ‏ Forts, plural ofضريبة Taxes, plural ofThey allowHe penetratedضرَائِبِ‏يُسمَحُونَ‏اختَرَقَ‏ApproximatelyAt that timeOwned, possessedحَوَالِيالْحِ‏ ينَ‏مُمْتَلَكَاتِ‏حَاصَرَ‏أمُ‏ دَنِيْنَ‏حُصُونِ‏Provinceتَدَينُ‏رَمَالُ‏Sand, desert وِلايَةٌ‏Their religion wasQuranic Arabic Program222Module AR03


Lesson 13B: U’mar the Greatاستِشهَادُ‏ الْخليفةَ‏ عمَر بن الخطاب رضي االله عنه‏ُب أبَا لُؤلُؤَة وكَا ‏َن مَجُوسِ‏ يا.‏ قَتَلَهُ‏ بِخَنجََر له رَأسَا ‏ِن طَعَنَهُ‏ بِِه سِ‏ ت طَعنَا ‏ٍت.‏استَشهَدَ‏ عمُر بن الخطاب رضي االله عنه عَلَى يَِد فَيْرَوَز غُلامُ‏ الْمُغَيْرَةَ‏ ب ‏َن شُعبَةَ‏ ويُلَقأحدُهَا تَح ‏َت سُرتِِه وهي التِي قَتَلَتْهُ‏ وكان ذلك فِي صلاةِ‏ الفَجِر عِندَمَا كَب ‏َر للصلاةِ‏ من اليوِم الثال ‏ِث والعِشرِي ‏َن من ذي الْحَجةَ‏ من السنَِة الثالِثَِة والعِشرِين منالْهجرةِ.‏ وهَرَبَ‏ فيروُز وأخَ‏ ‏َذ يَطعَ‏ ‏ُن بِخَنجَرِهِ‏ كل مَن يَمُ‎ر به حتّى طَعَ‏ ‏َن ثلاثة عشر رَجُلاً‏ مَا ‏َت منهم ما يَزِي ‏ُد على النص ‏ِف وعندما أَحَ‏ س أبو لُؤلؤةُ‏ أنّه مَأخُوذٌ‏ لا ‏َم أقدَ‏ ‏َمعلى الانتِحَاِر بِخَنجَرِهِ‏ ذاتَها.‏فَحُمِلَ‏ الْخليفةُ‏ إلى بيتِِه وبَقِي ثلاثةُ‏ أياٍم بعد طَعنِهِ‏ ثُم تَوَفي يوَم الأربعاِء لأربََع بَقِيْ‏ ‏َن مِن شهِر ذي الْحَج ‏ِة سنة ثلا ‏ُث وعشرين.‏ وقَد غَسلَهُ‏ وكَفنَهُ‏ ابنُهُ‏ عبدُاالله وصَلىعليه ثُم دَفَ‏ ‏َن بِجَانِ‏ ‏ِب صَاحِ‏ بَيِه.‏ وكانت مُدةُ‏ خَلافَتِِه عَشََر سِ‏ نِيْ‏ ‏َن وسِ‏ تةُ‏ أشهُ‏ ‏ٍر.‏ رضي االله عنه وأرضاه وجزاه عن الإِسلام والمسلمين خير الْجزاء.‏Martyrdom of Caliph U’marU’mar got martyrdom on the hand of Fairuz, a slave of Al-Mughira Ibn Shu’ba. His title was Abu Lu’lu’ah. He wasa magus. He killed with a poniard which had two branches. He stabbed him six times. One of that was under hisnavel and that was the one which killed him. It happened in the Fajr prayer while he was saying 'Allah o Akbar' forthe prayer on 23 rd Zul Hajj, 23H. Fairuz fled and kept stabbing everyone coming in his way. He stabbed 13 person,more than half of whom died. When Abu Lu’lu’ah felt that definitely he will be captured, he committed suicide withhis dagger.The Caliph was carried to his home. He remained alive for three days after being wounded. He died on Wednesdaywhile four days were remaining in month of Zul Hajj 23H. His son A’bdullah gave him a body wash andenshrouded him in garments. He [led] the funeral prayer and buried him on the side of his two companions [i.e. theProphet and Abu Bakr]. The period of his Caliphate was 10 years and 6 months. May Allah be pleased with him andmay him be pleased with Him. May Allah reward him the best reward for [his contribution] Islam and Muslims.َRule of the DayIn توصيفي ‏,مركب you will find that the صفت is following its موصوف in case, gender,number and specification. On the contrary, in إضافي ‏,مركب the مضاف إليه will always. جر be inFace the Challenge!Prepare a chart containing all rules mentioned in this book. Thenumber of pages should not exceed three.ExplanationWordExplanationWordExplanationWordCapturedDefinitelyHe committed suicideHe stabbedNavelHe fledHe passed bySlave, boyغُلامُ‏يُلَقبُ‏مَجُوسِ‏ ياخَنجَرَ‏طَعَنَ‏سُرةهَرَبَ‏يَمُر بهمَأخُوذٌ‏لا مَحَالَةَ‏الانتِحَارِ‏He was namedMagus, ancient religion ofIranKnife, dagger, poniardQuranic Arabic Program223Module AR03


Lesson 14A: Ghair Munsarif, Huroof Similar to Verbs, Badl & Noun ConditionsThe Result (1)Now compare the result. Each line carried three marks. If your score is below 80%, repeat the test.Reason forغير converting aمنصرف to منصرفغير Reason for beingمنصرفغير Symbol for beingمنصرفعربِيNot applicable (N/A)Non-Arabic name& جرّ‏ Fathah in case ofتنوين noسَخرْنَا مَعَ‏دَاوُوَد الْجِ‏ بَا ‏َلN/ANon-Arabic name& جرّ‏ Fathah in case ofتنوين noالذِي اشْتَرَاهُ‏ مِنْ‏مِصْ‏ ‏َرN/ANon-Arabic name& جرّ‏ Fathah in case ofتنوين noأَلَيْسَ‏ لِي مُلْكُ‏مِصْ‏ ‏َرN/ANon- ‏:داوود و عيسىArabic nameFemale name ‏:مريم& جرّ‏ Fathah in case ofتنوين noعَلَى لِسَانِ‏دَاوُوَد وَعِيسَى ابْ‏ ‏ِن مَرْيََمN/AFemale name& جرّ‏ Fathah in case ofتنوين noعَنْ‏عَائِشَةَ‏ رضي االله عنهاN/AFemale Name ‏:زينب& جرّ‏ Fathah in case ofتنوين noعنْ‏زَينَ‏ ‏َب بِن ‏ِت زُفََرفُعَلُ‏ On ‏:زفرN/AFemale name& جرّ‏ Fathah in case ofتنوين noوَبِكُفْرِهِمْ‏ وَقَوْلِهِمْ‏ عَلَى مَرْيََم بُهْتَاناً‏N/AArabic names made oftwo names& جرّ‏ Fathah in case ofتنوين noسَافَرتُ‏ مِن بَعَلبَ‏ ك إلى حَضْرَمُو ‏َتN/ANon-Arabic names& جرّ‏ Fathah in case ofتنوين noسَافَرتُ‏ مِنْ‏لَندَ‏ ‏َن إلَى بَرلِيْ‏ ‏َنN/ANon-Arabic names& جرّ‏ Fathah in case ofتنوين noإِلَى إِبْرَاهِي ‏َم وَإِسْمَاعِي ‏َلN/AName with a ى at end& جرّ‏ Fathah in case ofتنوين noأعشَى خُذْ‏ مِنْ‏is added, so it is الgiven a kasrahStructure ofNone مَفَاعِلُ‏بِرَبالْمَشَارِِق وَالْمَغَارِ‏ ‏ِبN/AAdjective at andفُعلان itsفعلى at مؤنث& جرّ‏ Fathah in case ofتنوين noمِنْ‏جُوعَا ‏َن إلى عَطشَا ‏َنN/AAdjective mentioningcolor& جرّ‏ Fathah in case ofتنوين noمِنْ‏أسْوَ‏ ‏َد إلى أحْمَ‏ ‏َرQuranic Arabic Program224Module AR03


Lesson 14A: Ghair Munsarif, Huroof Similar to Verbs, Badl & Noun ConditionsReason forغير converting aمنصرف to منصرفغير Reason for beingمنصرفغير Symbol for beingمنصرفعربِيN/AAdjective mentioningcolor& جرّ‏ Fathah in case ofتنوين noبِكَأْسٍ‏ مِنْ‏ مَعِينٍ‏بَيْضَاءَ‏ لَذةٍ‏ لِلشارِبِي ‏َنN/AAn اء at the end& جرّ‏ Fathah in case ofتنوين noحُنَفَاءَ‏ لِلهِ‏ غَيْرَ‏ مُشْرِكِينَ‏ بِِهis added, so it is الgiven a kasrahStructure ofNone مَفَاعِلُ‏أَنْتُمْ‏ عَاكِفُونَ‏ فِي الْمَسَاجِ‏ ‏ِدN/ANon-Arabic names& جرّ‏ Fathah in case ofتنوين noمَا أُنزِلَ‏ إِلَى إِبْرَاهِي ‏َم وَإِسْمَاعِي ‏َل وَإِسْحَ‏ ‏َقوَيَعْقُوبَ‏ وَالأَسْبَا ‏ِطN/AStructure ofمَفَاعِيلُ‏& جرّ‏ Fathah in case ofتنوين noزَينا السمَاءَ‏ الدنْيَا بِمَصَابِي ‏َحis added, so it is الgiven a kasrahAdjective mentioningcolorNoneمِنْ‏ الشجَرِ‏الأَخْضَ‏ ‏ِرIt is a منصرف wordمنصرف It isNoneسَبْعَ‏ سُنْبُلاتٍ‏خُضْ‏ ‏ٍرN/AStructure of ‏:عمرفُعَلُ‏at end ان ‏:عثمان& جرّ‏ Fathah in case ofتنوين noانتَقَلَ‏ الْخِ‏ لافَةُ‏ مِنْ‏عُمَ‏ ‏َر إلى عُثْمَا ‏َنمنصرف It isمنصرف It isNoneوَمِنْ‏ الْجِ‏ بَالِ‏ جُدَدٌ‏ بِي ‏ٌضأَلْوَانُهَا وَغَرَابِي ‏ُب سُوٌدوَحُمْ‏ ‏ٌر مُخْتَلِ‏ ‏ٌفمنصرف It isN/Aمنصرف It isNone& جرّ‏ Fathah in case ofتنوين noهذا رِسَالَةٌ‏ مِنْ‏ أرْمَ‏ ‏ٍل إلى أرمَلٍَةأُولِي أَجْنِحَةٍ‏ مَثْنَى وَثُلا ‏َث وَرُبَا ‏َعمَفعَلُ‏ و Structure ofفُعَالُ‏N/AN/AAdjective mentioningcolorغير This word isمنصرفتنوين No& جرّ‏ Fathah in case ofتنوين noإِنهَا بَقَرَةٌ‏ صَفْرَاءُ‏فَعِدةٌ‏ مِنْ‏ أَيامٍ‏ أُخَ‏ ‏َرN/AStructure ofمَفَاعِلُ‏& جرّ‏ Fathah in case ofتنوين noمَفَاتِ‏ ‏َح الغَي ‏ِب مِنْ‏Quranic Arabic Program225Module AR03


Lesson 14A: Ghair Munsarif, Huroof Similar to Verbs, Badl & Noun ConditionsReason for converting aمنصرف to غير منصرفغير Reason for beingمنصرفغير Symbol for beingمنصرفعربِيMasculine names with3 lettersNon-Arabic namesNoneمَا أَصَابَ‏ قَوْمَ‏ نُوٍح أَوْ‏ قَوْ‏ ‏َم هُوٍدHere no female nameis used. عائشةٌ‏ is in itsliteral sense: 'Awoman who is living'Female nameNoneهِي عَائِشَةٌ‏ فِي البي ‏ِتَالمدينة to مضاف It isAn اء at end of thewordNoneفِي فُضلاِء الْمَدِينَِةN/ANon-Arabic namesجرّ‏ Fathah in case ofتنوين & noبِبَابِلَ‏ هَارُوتَ‏ وَمَارُوتَ‏is added الAdjective mentioningcolorNoneأكتُبْ‏ بِالقَلَمِ‏الأحْمَ‏ ‏ِرActually it is ‏,نواديُ‏ butthe ي is deletedStructure ofNone مَفَاعِلُ‏هُوَ‏ عُضْوٌ‏ فِي نَوَاٍد مُختَلِفَةٍ‏N/AFemale namesجرّ‏ Fathah in case ofتنوين & noفَاطِمَةَ‏ هذهِ‏ كُتُبُ‏Masculine names with3 lettersNon-Arabic namesNoneإِنا أُرْسِ‏ لْنَا إِلَى قَوْمِ‏لُو ‏ٍطN/AMasculine nameshaving ة at endجرّ‏ Fathah in case ofتنوين & noمِنْ‏عُبَيدَةَ‏ إلى قَتَادَةَ‏The name is used as acommon nounMasculine nameshaving ة at endNoneعَاشَ‏ فِي الْمَدِينَةِ‏قَتَادَةٌ‏ آخِ‏ ‏ٌرHaving 3 letters ‏:جُرجٌ‏The name is ‏:بَلخَ‏considered feminine.Non Arabic namesNone ‏:جُرجٌ‏Fathah in case ‏:بَلخَ‏تنوين & no جرّ‏ of(George)جُرجٌ‏بَلْ‏ ‏َخ جَاءَ‏ مِنْ‏They are originallyمنصرفis original source ءletterNoneالسمَاِء مِ‏ ‏ْن مَاٍء مِنْ‏Its ي can be deletedStructure ofNone مَفَاعِلُ‏مِنْ‏ آيَاتِهِ‏الْجَوَارِي فِي الْبَحْرِ‏ كَالأَعْلاِمFor poetic purposes ان at the endNoneعقاب تدلت مِن شَماريخِ‏ثهلا ‏ِنFor poetic purposesDue to poetic-proseName made of twonounsStructure ofمَفَاعِيلُ‏NoneSingle fathahinstead of doubleكَأسً‏ قَدْ‏ شَرِبتُ‏ في بَعَلْبَ‏ كقُطُوفُهَا تَذْلِيلاً‏ ()وَأَكْوَابٍ‏ كَانَتْ‏وَيُطَافُ‏ عَلَيْهِمْ‏ بِآنِيَةٍ‏ مِنْ‏ فِضةٍ‏() قَوَارِيَر قَوَارِيرَ‏ مِنْ‏ فِضةٍ‏Quranic Arabic Program226Module AR03


Lesson 14A: Ghair Munsarif, Huroof Similar to Verbs, Badl & Noun ConditionsThe Result (2)The is depicted in blue while the بدل in red colors. Each line carried three marks. If your score isEnglishيَسْأَلُونَكَ‏ عَنْ‏عربِيالشهْرِ‏ الْحَرَاِم قِتَالٍ‏ فِيِهقسمبدل الاشتمالThey ask about the sacred months i.e.fighting in themDon’t you look at the camels i.e. howthey are created?أَفَلا يَنْظُرُونَ‏ إِلَى الإِبِِل كَيْفَ‏ خُلِقَ‏ ‏ْتوَإِلَى السمَاِء كَيْفَ‏ رُفِعَ‏ ‏ْتبدل الاشتمالraised? And to the sky i.e. how it is بدل الاشتمالAnd to the mountains i.e. how they arefixed?وَإِلَى الْجِ‏ بَاِل كَيْفَ‏ نُصِبَ‏ ‏ْتوَإِلَى الأَرْ‏ ‏ِض كَيْفَ‏ سُطِحَ‏ ‏ْتبدل الاشتمالspread? And to the earth i.e. how it is بدل الاشتمالGuide us to the straight path i.e. the pathof those whom You blessed uponاهْدِنَا الصرَاطَ‏ الْمُسْتَقِي ‏َم صِرَاطَ‏ الذِينَ‏ أَنْعَمْ‏ ‏َتعَلَيْهِمْ‏لِلهِ‏ عَلَى النا ‏ِس حِ‏ ج الْبَيْ‏ ‏ِت مَنْ‏ اسْتَطَاعَ‏ إِلَيِْهسَبِيلاً‏بدل الكل من الكلبدل الاشتمالThe pilgrimage of the House (of Allah)is obligatory on the people for Allah i.e.(for those) who are able to find a waytowards itWhen their brother i.e. Noah said tothem, 'Don’t you fear?'إِذْ‏ قَالَ‏ لَهُمْ‏ أَخُوهُ‏ ‏ْم نُوٌح أَلا تَتقُوَنقَالَ‏ مُوسَى لأَخِ‏ يِه هَارُوَنبدل الكل من الكلMoses said to his brother i.e. Aaron بدل الكل من الكلHas the information of armies reachedyou i.e. (those of) Pharaoh & Thamud?هَلْ‏ أَتَاكَ‏ حَدِيثُ‏الْجُنُوِد فِرْعَوْنَ‏ وَثَمُوَدوَإِذْ‏ قَالَ‏ إِبْرَاهِيمُ‏ لأَبِيِه آزََركانت أم الْمُؤمِنِيْ‏ ‏َن عائِشَةَ‏ عالِمَةٌ‏ عظيمةٌ‏بدل البعض من الكلبدل الكل من الكلبدل الكل من الكلWhen Abraham said to his father i.e.AzarThe Mother of Muslims i.e. Ayesha wasa great scholarI saw the great sculpture i.e. the Sphinxرَأيتُ‏تَسَلقْتُ‏التِمثَالَ‏ العَظِي ‏َم أبا الْهَوَلالْجَبَ‏ ‏َل نِصفَهُ‏بدل الكل من الكلI climbed at the mountain i.e. half of it بدل البعض من الكلThe book tore i.e. its coverتَمَزقَ‏ الكِتَا ‏ُب غِلافُهُ‏أنْظُر إلى الصحْرَاِء الطريِقبدل البعض من الكلبدل الغلطمنه مبدلbelow 80%, repeat the test.Look at the desert i.e. the roadQuranic Arabic Program227Module AR03


رضي االله عنهما Lesson 14B: Caliph U’thman & A’liThe Result: Calculate your score. Each paragraph carries 10 mark. If your score is less than 80%, repeatthe exercise. The translation is provided for each paragraph. Text in parenthesis [ ] is the information notdescribe in the original Arabic text but its sense is understood.U’thman Ibn A’ffanعثمان بن عفان رضي االله عنه (23 - 35ه)‏نَسَبُه:‏ هو عُثمَا ‏ُن ب ‏ُن عَفا ‏َن ب ‏ِن أبِي العا ‏ِص ب ‏ِن أُمَيةَ‏ ب ‏ِن عب ‏ِد شَم ‏ٍس ب ‏ِن عب ‏ِد مُنَا ‏ٍف ب ‏ِن قُصَي ب ‏ِن كُلا ‏ٍب القَرشِ‏ ي الأُمَوِ‏ ي ثَالِ‏ ‏ُث الْخُلفاِء الراشدي ‏َن يُكنى أبا عَمرٍو.‏ ويُلَقبُ‏بِذِي النورَي ‏ِن لأنّه تَزَو ‏َج بِنتَي رسوِل ا ‏ِالله صلى االله عليه وسلم رُقَيةَ‏ وتَوَفيَ‏ ‏ْت بع ‏ُد غزوة بدرٍ،‏ ثُم أمكلثُوَم وتوفيت فِي حياةِ‏ الرسُوِل صلى االله عليه وسلم.‏إسلامُه:‏ أسلم وهو فِي الرابِعِة والثلاثِي ‏َن مِن عُمُرِهِ،‏ وهو أح ‏ُد العَشَرَةَ‏ الأوائِ‏ ‏َل الذين دَخَلُوا فِي الإِسلام،‏ وأحد العشرة الْمُبَشرِي ‏َن بالْجَن‏ِة.‏ وإسلامُ‏ عثما ‏َن كان بدعوٍة‏ُس إليِه.‏ فأسلَمَ‏ على يَدَيِه:‏ الزبَيْرُ‏ ب ‏ُن العَو امُ،‏مِن أبي بكٍر الصديِق رضي االله عنه.‏ فقد كان أبُو بكٍر الصدي ‏ُق يدعُو إلى الإِسلاِم من يَثِ‏ ‏ُق به مِن قومِ‏ ‏ِه مِم ن يَغشَاهُ‏ ويَجلِ‏وعثمان بن عفان،‏ وطَلحَةُ‏ ب ‏ُن عُبَيدِااللهِ،‏ وسع ‏ُد ب ‏ُن أبي وعب ‏ُد الرحْمَ‏ ‏ُن ب ‏ُن عو ‏ٍف رضي االله عنهم.‏ فانطَلِقُوا إلى رسوِل ا ‏ِالله صلى االله عليه و سلم ومعهم أبوبكر فعَرَ‏ ‏َض عليهم الإِسلاَم وقَرَأَ‏ عليهم القرآ ‏َن وأنبَأَهُم بِحَ‏ ‏ِق الإِسلام فآمنوا.‏صفاته الْخُلُقِي‏ِة وفَضلِِه:‏ عُرِفَ‏ عثما ‏ُن رضي االله عنه بِالكَرَِم ولِي ‏ِن الطَبعِ،‏ وعرف بالْحياِء فما كان يُعْرَف أح ‏ٌد أشَ‏ د حَيَاٍء مِنهُ‏ حتّى كان رسوُل االله صلى االله عليه وسلميَستَحِ‏ ي منه إذ قال رسوُل االله صلى االله عليه وسلم:‏ لاأ'‏ اُستَحِ‏ ي من رج ‏ٍل تَستَحِ‏ ي منه الْملائكةُ.'‏ ‏(صحيح مسلم 15/169)His Family Chain: He is Uthman Ibn A’ffan Ibn Abi Al-A’aas Ibn Umayyah Ibn A’bd Shams Ibn A’bd MunaafIbn Qusai Ibn Kullab Al-Qarashi Al-Umuwai, the third among the rightly-guided caliphs. His Kuniyyat is AbuA’mr. His title is 'The Bearer of Two Lights' because he married with two daughters of Allah’s Prophet i.e.Ruqayyah who died after the battle of Badr, and then Umm Kalthum who died during the Prophet’s life.His Conversion to Islam: He converted to Islam at the age of 34. He is one of those ten initial people whoembraced Islam and one of those ten who were given the good news of the Paradise. U’thman conversion was due tothe call of Abu Bakr Al-Siddique. Abu Bakr Al-Siddique used to call towards Islam everyone who used to trust inhim in his nation especially those who used to visit him and sit with him. So (the people who) converted to Islam onhis hand (i.e. due to his efforts) were: Zubair Ibn A’wwam, U’thman Ibn A’ffan, Taltha Ibn U’baidullah, Sa’ad IbnAbi Waqaas and A’bdur Rahman Ibn A’uf. They rushed to the Prophet of Allah while Abu Bakr was with them. Hepresented Islam on them and read the Quran in front of them and informed them about the truth of Islam, so theybelieved (in it).His Character and Virtues: U’thman is known for (his) generosity and soft nature. He is known for modesty.Nobody is known for having modesty more intense than him. Allah’s Prophet used to be shy with him. WhenAllah’s Prophet called: 'Should I know be shy with a person from whom the angels are shy.'وقاصٍ‏ ،Do you know? During the time of companions, Arabic script was not developed. إعراب were not yet invented.There was risk that people may differ in reading the Quran. Therefore, the Caliph U’thman released theoriginal copies of the Quran which were prepared according to the pronunciation of Quraish, and distributed themwidely in order to prevent this problem.رضي االله عنهExplanationThey rushedOne having a softnatureWordHe trustsExplanationWordInitialExplanationWordالأوائِلَ‏يَثِقُ‏يَغشَاهُ‏انطَلِقُواHe visits him لِينِ‏ الطَبعِ‏Those who were providedْ◌ مُبَشرِينَ‏ with good newsQuranic Arabic Program228Module AR03


ىأتَ‏ينبِ‏انهلَ‏رضي االله عنهما Lesson 14B: Caliph U’thman & A’liوعن فضله روى قتادة أن أنساً‏ رضي االله عنه قال:‏ صَعُ‏ ‏َد النبِي صلى االله عليه وسلم أُ‏ ‏َح ‏ًدا ومعه أبُو بكٍر وعمَر وعثما ‏َن فَر ‏َج ‏َف فقال:‏ ‏'اُسْكُن أُ‏ ‏ُح ‏ْد.'‏ أظَنهُ‏ ‏َضَربَهُ‏بِِرجلِِه،‏ ‏'فليسَ‏ عليك إلا وصديٍق و ‏َش ‏ِهي ‏َدا ‏ِن.‏ وعن ابن عمر رضي االله عنهما قال:‏ ‏'كُ‏ فِي زم ‏ِن النبِي عن لا نَع ‏ِد ‏ُل بأبي بكٍر أح ‏ًدا،‏ مثُ‏ عمَر،‏ مثُ‏ عثما ‏َن مثُ‏ نَتُر ‏ُكأصحابَ‏ النبِي صلى االله عليه وسلم لا نَُفا ‏ِضلُ‏ بينَ ‏ُهم.'‏ ‏(فتح الباري 7/53)وفِي السنِة السادسةِ‏ للهجرةِ‏ بَعَثَهُ‏ رسوُل االله صلى االله عليه وسلم إلى قري ‏ٍش مَُفاِو ‏ًضا عنه وذلك ‏ِعندَ‏ ‏َما ‏َمنَعَ‏ ‏ْت قَُري ‏ُش دخوَل رسوِل االله صلى االله عليه وسلم ‏َم كةَ:‏‏ُحرَمتِِه.‏ فخَ‏ ‏َر ‏َج عثما ‏ُن مُخا ‏ٍطًرا بِنَف ‏ِسِهفبعثهُ‏ صلى االله عليه وسلم إلى ‏ُزعَ‏ ‏َماءِ‏ وأشرا ‏ِف قري ‏َش يَخبُُرُهم أنه ملَ‏ يَأ ‏ِت لِل ‏َحَربِ‏ وإنه إنّما ‏َجاءَ‏ ‏َزائًِرا لَِه ‏َذا البَي ‏ِت ومُعَظ‏ًما لِ‏إلى مكةَ‏ حتّى أبَا ‏ُسفِيَا ‏َن وعظماءُ‏ قري ‏َش فبَلَغَُهم عن رسوِل االله صلى االله عليه وسلم ‏َما أر ‏َس به.‏ فقالوا لِعثما ‏َن ‏ِحيْ‏ ‏َن فَِرغَ‏ ‏ِمن ‏ِرسَالَِة رسوِل االله صلى االله عليهوسلم إليهم:‏ إنْ‏ ‏ِشئتَ‏ أ ‏ْن تَطَ‎و ‏َف بِالبَي ‏ِت فَ‏ ‏ِطفْ‏ فقال:‏ ماكن ‏ُت لأفعَلُ‏ حتّى يَطُو ‏ُف به رسوُل االله صلى االله عليه وسلم.‏ ‏(السيرة النبوية،‏ لابن‏َمتِِه فكان أجَودُ‏ المسلمي ‏َن حي ‏ُث يَ‏ ‏ِج د اْلجَ‏ د ويَدعُو دا ‏ِع يض ‏ِحيَتُهُ‏ بَِمالِِه:‏ لقد ‏َضَر ‏َب الْخليفةُ‏ عثما ‏ُن رضي االله عنه أرَوعُ‏ الأمثِلَِة فِي نُصَرةِ‏ الإِسلاِم وإ ‏ْعلاِء ‏َكلِ‏الْ‏ ‏ِجهَاِد.‏ رََوى الترمذي عن عبد الرْحم ‏ِن ب ‏ِن ‏ُس ‏ْمَرةَ‏ قال:‏ جَاءَ‏ عثما ‏ُن إلى النبِي صلى االله عليه وسلم بأل ‏ٍف ديناٍر حين ‏َجهَز جي ‏َش العُسَرة‎1ِ‎ فنَثََرَها فِى ‏ُح ‏ُج ‏ِرهِ.‏ قال‏َل بع ‏ُد اليوِم.'‏ مرتين.‏عبد الرْحمن:‏ فرَأي ‏ُت النبِي صلى االله عليه وسلم يَُقلبُ ‏َها فِي ‏ُحجره ويقوُل:‏ ‏'ماَ‏ ‏َضر عثما ‏َن ما ‏َعمِ‏هشام ( 3/202.تَ‏Regarding his virtues, Qatada narrated that Anas said: The Prophet climbed on Ohad Mountain while Abu Bakr,U’mar and U’thman were with him. It shivered, the Prophet said: 'Stop, O Ohad!' I think he slapped it with his foot.'Nobody is on you except a prophet, a truthful and two martyrs.' Narrated from Ibn U’mar, he said: 'DuringProphet’s time, we did not use to equate Abu Bakr with anyone, then U’mar, then U’thman and then we used toleave the companions of the Prophet and did not use to prefer one over another.During 6H, Allah’s Prophet sent him to Quraish as a negotiator. That was the time when Quraish forbade Allah’sProphet to enter into Makkah. So he sent him to the leaders and respected people of Quraish and he conveyed tothem the message on behalf of Allah’s Prophet. They said to U’thman when he became free from (conveying the)message of Allah’s Prophet: 'If you want to perform circumambulation of the Holy Ka’aba, perform it.' He said: 'I’llnot do so until Allah’s Prophet perform the circumambulation.'His Financial Sacrifice: The Caliph U’thman established the most pleasant examples in supporting Islam andraising its words. He was the most generous in the Muslims at the time of serious problems, and the calling forJihad. Tirmidhi reported on behalf of A’bdur Rahman Ibn Sumrah, he said: U’thman came to the Prophet with 1000Dinars while he was preparing for the expedition of difficulties 1 and scattered them in his chamber. A’bdur Rahmansaid: 'I saw that the Prophet was turning them around in his chamber and saying: 'Nothing will harm U’thman afterhis deed of today.' He said it twice.1. A military expedition sent at a time when the Muslims were facing a lot of financial difficulties.‏.نصب Face the Challenge! Prepare a list of situations when a noun is givenExplanationHe preparedDifficulty, povertyHe scatteredHe turns it overIt harmedWordExplanationTaking risk ofWordExplanationOhad, a mountain at MadinaWe consider equalWe prefer (one over other)One who respectIts sacrednessWordأُحُدْ‏نَعدِلُ‏نُفَاضِلُ‏مُعَظمًاحُرمَتِهِ‏مُخاطٍرًاطِفْ‏تَضحِ‏ يَةأروَعُ‏يَجِ‏ دجَهزَ‏العُسرَةِ‏نَثَرَ‏يُقَلبُهَاضَرPerform Tawaf of HolyKaa’baSacrificeThe most pleasantHe took seriouslyQuranic Arabic Program229Module AR03


رضي االله عنهما Lesson 14B: Caliph U’thman & A’li-ومن مَآثِرِهِ‏ -للمسلمين.‏رضي االله عنهأنّه حَفََر بِئْ‏ ‏ُر رُومَةَ‏ فعَن النبِي صلى االله عليه وسلم قال:‏ ‏'مَن يَحفُِر بئَر رومةَ‏ فلهُ‏ الْجَنةُ.'‏ فحفرها عثما ‏ُن رضي االله عنه وجَعَلَهاالبَيعَةُ‏ لِعثما ‏َن بالْخَلافِة:‏ لَما طُعِ‏ ‏َن عمَر بن الخطاب رضي االله عنه بيَِد أبي لؤلؤة الْمَجُوسِ‏ ي،‏ طَلَ‏ ‏َب بع ‏ُض المسلمين مِنهُ‏ أن يَعهُ‏ ‏َد بالخلافِة لِمَن يَرتَضِيِه ويَختَارُهُ.‏فتَرَددَ‏ عمُر ثُم قال:‏ نإ'‏ استَخلَفْ‏ ‏ُت فقَد استخْلَ‏ ‏َف من هَُو خَيْ‏ ‏ٌر منّي وإن أترَُك فقد تَرَ‏ ‏َك مَن هو خيْ‏ ‏ٌر منّي.'‏ ثُم ذَكََر عمُر رضي االله عنه سِ‏ تةُ‏ رِجاٍل كانوا يَتَمَيزُوَنبِحُب الرسوِل صلى االله عليه وسلم لَهُم ورَضَاهُ‏ عَنهُم أكثَُر مِن غيْرِهِم وهُم:‏ عليٌ،‏ وعثما ‏ُن بن عفّانٍ،‏ وعب ‏ُد الرحْم ‏ُن بن وسع ‏ٌد بن أبي والزبير بنالعوام،‏ وطلحة بن عبيد االله.‏ وطلب إليهم أ ‏ْن يَجتَمِعُوا بع ‏ُد وفاتِِه لِيَختَارُوا واحدا منهم.‏ وقد اجتَمَ‏ ‏َع هَؤُلاِء النفِر بع ‏ُد وفاةِ‏ عمرَ،‏ وانتَهَى الرأي الأخِ‏ يْر إلى اختِيَاِرعثمانَ‏ رضي االله تعالى عنه فبَايَعَهُ‏ المسلموَن بالإِجْمَاِع.‏أهم أعماله:‏ أولا:‏ جَمعُ‏ المسلمين فِي قِرَاءَةِ‏ القرآ ‏ِن على حَر ‏ِف قُرَي ‏َش انتَشََر الإِسلامُ‏ وعَم ‏ِت الفُتُوحَا ‏ُت الإسلاميةُ‏ ودخل فِي الإسلام أقوامٌ‏ مِن غيِْر العَرَ‏ ‏ِبفخَشَي بع ‏ُض أصحا ‏ِب رسوِل االله صلى االله عليه و سلم مِن اختِلا ‏ِف النا ‏ِس فِي قراءة القرآن أو تَحري ‏ِف شيٍء من القرآن لفظاً‏ أو أداءً.‏ فقَدْ‏ قَدِ‏ ‏َم حذيفةُ‏ ب ‏ُن اليَمانعلى عثمانَ،‏ وكان حذيفةُ‏ يُغازِي أه ‏َل الشاِم فِي فت ‏ِح أرمِينِيَا وأذربيجان مَ‏ ‏َع أه ‏ِل العِرَا ‏ِق.‏ فأفزَعَ‏ حذيفةُ‏ اختلافَهم فِي القراءةِ.‏ فقال حذيفةُ‏ لعثمان:‏ ‏'يا أميْ‏ ‏َر‏َف ثُم‏ِف نَنسِ‏ خُهَا فِي الْمُصَاحِ‏المؤمنينَ!‏ أدرِكْ‏ هذِهِ‏ الأُمةَ‏ قب ‏َل أن يَختَلِفُوا فِي الكتا ‏ِب اختلا ‏َف اليهوِد والنصَارَى.'‏ فأرسَلَ‏ عثما ‏ُن إلى حَفصَةَ‏ أن أرسُلِي إلينا بالصحُ‏نَرُدهَا إليك.‏ فأرسَلَتْ‏ بِها حفصةُ‏ إلى عثما ‏َن.‏عوفٍ‏ ، وقاصٍ‏ ،From his glorious deeds is that he dug the well of Romah. Narrated from the Prophet that he said: 'Whoever will digthe well of Romah, the Paradise will be for him' U’thman (arranged) digging it and made it a trust for the Muslims.Allegiance of Oath for U’thman for Caliphate: When U’mar Ibn Al-Khattab was stabbed by Abu Lululah, theMagus, some Muslims demanded from him to appoint whatever person on Caliphate whom he pleases and selects.U’mar hesitated and said: 'If I appoint, the one who appointed a caliph was better than me (i.e. Abu Bakr) and if Ileave, the one who left was better than me (i.e. the Prophet).' Then U’mar mentioned six persons who weredistinguished due to Prophet’s love with them and he was happy with as compared to others. They were: A’li,U’thman Ibn A’ffan, A’bdur Rahman Ibn A’uf, Sa’ad Ibn Abi Waqas, Zubair Ibn A’wwam and Talhah IbnU’baidullah. He asked them to gather after his death to select a caliph among them. After the death of U’mar, thesepersons gathered and the last opinion was the selection of U’thman Ibn A’ffan. So the Muslims gave him the oath ofallegiance with consensus.Most Important of His Works: First: He gathered the Muslims on reading the Quran according to thepronunciation of Quraish. Islam spread and the Islamic conquests became common. Islam entered into theNon-Arab nations. Some companions of Allah’s Prophet worried about difference of people in reading theQuran or changing anything in the Quran in words or pronunciation. Hudhaifa Ibn Yaman came toU’thman. Hudhaifa used to fight against Syrians during the conquest of Armenia and Azerbaijan with thepeople of Iraq. Hudhaifa became worried about the differences in their readings. Hudhaifa said toU’thman: 'O Leader of Believers! Catch this group before they differ in the Book like the differences ofJews and Christians. U’thman sent a message to Hafsa that send us the original copy of the Quran, we’llmake other copies and then will return it to you. Hafsa sent it to U’thman.He fightsExplanationWe make a copyA book of ancient agewritten on paper, cloth,leather etc. and bound withinwooden slatesWordExplanationHe appointed a CaliphGroupIt became commonAlteration, distortionWordExplanationHis glorious deedsHe dug (a well)He is satisfiedHe hesitatedWordمَآثِرِهِ‏حَفَرَ‏يَرتَضِيتَرَددَ‏استَخلَفَ‏النفرِ‏عَمتِ‏تَحريفِ‏يُغازِينَنسِ‏ خُ‏مُصَاحِ‏ فَ‏Quranic Arabic Program230Module AR03


رضي االله عنهما Lesson 14B: Caliph U’thman & A’li‏ٍف مِما نَسَ‏ ‏َخ وأمََر بِمَا سَوَاهُ‏ من القرآ ‏ِن فِي كلوأمَرَ‏ عثما ‏ُن بِنَس ‏ِخ القرآن بِلِسَا ‏ِن قُري ‏َش حتّى إذا نَسَخَ‏ ‏ْت الصح ‏ُف فِي أرسَلَ‏ إلى كُ‏ ل أُفٍُق بِمَصحَ‏‏ٍف أ ‏ْن يَحرِ‏ ‏َق.‏صَحِ‏ يفَةٍ‏ أو مَصحَ‏ثانيًا:‏ تَأسِ‏ يسُ‏ البَحرِيةَ‏ الإسلاميةَ:‏ استَأذَنَ‏ مُعَاوِيَةُ‏ ب ‏ُن أبِي سُفِيَا ‏َن رضي االله عنه والِي الشاِم الْخَلِيفَةُ‏ عثما ‏ُن رضي االله عنه فِي تأسي ‏ِس أسطُوٍل بَحرِ‏ ‏ٍي لِصَ‏ د غَارَا ‏ِت4 كما نَازََل2 ورُودَس‎3َ‎ فِي البَحِر الْمُتَوَس ‏ِط‏َل الشام ومصَر فأذِ‏ ‏َن لَهُ.‏ فأعَد معاويةُ‏ أسطولاً‏ قويًا تُمكِ‏ ‏ُن به مِن فَت ‏ِح جَزيرَتِي قَبْرَ‏ ‏َصالأسطُولِ‏ على سَوَاحِ‏الأسطولُ‏ الإِسلام ي الأسطوَل البيزنطي عام ‎34‎ه فانتَصََر عليه فِي معرَكَ‏ ‏ِة ذا ‏َت الصوَارِي قُر ‏َب الإِسكندَرِية‎5ِ‎ مَعَ‏ أن الأسطوَل البيزنطي كان أكثر عددًا وتَجهِيزًا منالأسطولِ‏ الإسلامي وعَرِفَت الْمعركةُ‏ بِهذا الاسِم ‏'ذاتُ‏ الصواري'‏ لأنّ‏ صَوَارِ‏ ي سُفُ‏ ‏ِن المسلمين والروم رَبِطَت بَعضُها بِبَع ‏ٍض.‏الفتوحاتُ‏ الإسلامية فِي عه ‏ِد الْخليفة عثمان بن عفان رضي االله عنهفِي عه ‏ِد عثمان بن عفان رضي االله عنه إلى بلاد النوبة مصَر.‏ وتَمَكنُوا مِن فتحِ‏ هَا وضَمهَا إلى الدولِةزَحَفَتْ‏6جُنُو ‏َبفتحُ‏ الْمَغرِ‏ ‏َب وبِلادُ‏ جيو ‏ُش المسلمي ‏َنالإسلاميةِ‏ كما تَابَ‏ ‏َع المسلموَن فُتُوحَاتَهُم فِي بلاِد الْمَغرِ‏ ‏ِب ونَشَرُوا الدعوةَ‏ الإِسلاميةَ‏ فِي انْحَائِهَا ووصَلَ‏ ‏ْت جُيُوشَهُم إلى سُهُوِل تُونَ‏ ‏َس واصطَدَمُوا مع قُوا ‏ِت الروَمفِيها وهَزَمُوهُم وأصبَحَ‏ ‏ْت الْمَنطَقَةُكلها من بَرقة إلى خاضِعَةً‏ للدولَِة الإِسلامية فِي عه ‏ِد عثمان رضي االله عنه.‏المصاحفَ‏ ،ُ8تونسالنوبَة‎7َ‎ :1البَيزَنطِيU’thman instructed writing the Quran in the pronunciation of Quraish when the copies were made. Hesent a copy in each direction according to copy and ordered that whatever copy of Quran besides this isfound, should be burnt.Second: Establishment of Islamic Navy. Mu’awiya Ibn Sufyan, the governor of Syria asked permission ofthe Caliph U’thman to establish a naval fleet to prevent the attacks of Byzantine fleet on the shores ofSyria and Egypt. He permitted it. Mu’awiya prepared a strong fleet. It became possible due to this fleet toconquer the islands of Cyprus and Rhodes in the Mediterranean Sea. The Islamic fleet encountered withthe Byzantine fleet in the year 34H and conquered it in the battle of Sawari near Alexandria. Although theByzantine fleet was bigger in number and well-prepared as compared to the Islamic fleet. This battle isknown by the name 'Sawari' due to entangling of the masts of the ships of Muslims and Romans.Islamic Conquests during the period of Caliph U’thman Ibn A’ffanThe Conquest of North African and Nubia: During the period of U’thman Ibn A’ffan, the Muslim armiescreep into the countries of Nubia in south of Egypt. They were able to conquer it and annex it to theIslamic State. Similarly the Muslims continued their conquests in the countries of North Africa after thatand spread the Islamic call to its all dimensions. Their armies reached at the plains of Tunis andencountered with the Roman armies there. They defeated them and the entire region from Barqah to Tunisbecame surrendered to the Islamic State during the period of U’thman Ibn A’ffan.English version of these words is: (1) Byzantine (2) Cyprus (3) Rhodes Island (4) Mediterranean Sea (5) Alexandria(6) Countries in West of Egypt i.e. Libya, Tunis, Algeria & Morocco. (7) Nubia, North part of Sudan (8) TunisExplanationThey penetratedThey became successfulIts directionsPlainsWordExplanationAttacks, raidsWordExplanationFounding, establishingNavyGovernorFleet (of ships)Wordيستَأسِ‏ ُالبَحرِيةَ‏غَارَاتِ‏سَوَاحِ‏ لَ‏صَوَارِيسُفُنِ‏زَحَفَتْ‏تَمَكنُواانْحَائِهَاسُهُوِلساحل Beaches, plural ofMasts (of a ship), plural ofصاريةسفينة Ships, plural ofوالِيُأسطُولٍ‏They collidedلِصَدرَبِطَتاصطَدَمُواThey connected to eachotherFor defenseQuranic Arabic Program231Module AR03


رضي االله عنهما Lesson 14B: Caliph U’thman & A’li2 1فتحُ‏ بلاِد فَارَس:‏ امتَدَتْ‏ رُقعَةُ‏ الدولةُ‏ الإسلامية فِي عهد الْخليفة عثمان رضي االله عنه حتّى وَصَلَ‏ ‏ْت شَرقًا إلى بَحِر قَزوِي ‏َن آسِ‏ يَا ومَا زَا ‏َل المسلموُن يُطَارِدُوَن مَلِ‏ ‏َكالفُرُسِ‏ ‏'يزد جرد'‏ حتّى قُتِ‏ ‏َل فِي بَلَدِهَ‏ مِن بِلاد فارس وانتَهَ‏ ‏ْت بِمَوتِِه دولَةُ‏ فارس.‏استِشهَادُ‏ الْخليفةَ‏ عثمان رضي االله عنهكان الخليفةُ‏ عثمان رضي االله عنه ذَا صِفَا ‏ِت كرِيْمَ‏ ‏ٍة وأخلا ‏ٍق فاضِلَةٍ،‏ فقد كان لَينًا رَحِ‏ يمًا وعُطُوفًا كريْمًا فطَمَ‏ ‏َع فِيه أصحا ‏ُب الأَنفُ‏ ‏ِس الضَعِيفَِة والكارِهُوَن لدي ‏ِن االلهالقَويْمِ‏ فمن هؤلاء:‏ عبد االله ب ‏ُن سَبَأ وهَُو يَهُودِ‏ ي أسلَ‏ ‏َم زَمَن عثما ‏َن نِفَاقًا.‏ فبَدَأَ‏ يُطُو ‏ُف فِي بُلدَا ‏ِن المسلمي ‏َن وكان كُلمَا وَصَ‏ ‏َل إلى بَلٍَد يَحكِي كَذِبًا عن ظُلِم عثما ‏َنلِلبَلَدِ‏ الآخِ‏ ‏َر حتّى تَرَ‏ ‏َككُ‏ ل قَطٍر يَظُ‏ ن أنّه بِخَيٍْر وأنه أفضَلُ‏ حَالاً‏ مِ‏ ‏َن القَطِر الآخِ‏ ‏ِرأ ‏ّن علياً‏ رضي االله عنه أحَ‏ ق بالخلافِة مِن عثما ‏َن فجَاءَت وُفُودُ‏ مِ‏ ‏َن البَصرَةِ،‏ والكُوفَةِ،‏ ومِصَر قائِدُهُم عبد االله بن سبأ.‏ وقابَلَهُم الخليفة عثمان وعلي رضياالله عنهما ووَاعَدَاهُم خيْرًا إذا هُم دَعَوا إلى بلادِهِم.‏ فبَدَأَت هَذِهِ‏ الوَفُودُ‏ بِالْخُرُوِج من المدينِة إلا أنّهم رَجَعُوا مرةً‏ أُخرَى إلى المدينِة بِحُج ‏ٍة أ ‏ّن عثما ‏َنكَتَ‏ ‏َب إلى والِيمصرَ‏ يَأمُرُهُ‏ أن يَقتُ‏ ‏َل الوف ‏َد الذي جَاءَ‏ إلى المدينِة مِن أه ‏ِل مصَر.‏ وعثمان رضي االله عنه بَرِيءٌ‏ مِن هذا الكِتَا ‏ِب وإنّما زُو‏َر عليه.‏3مَرُو.وأقنَعَهُمThe Conquest of Persian Country: The area of the Islamic State expanded during the period of CaliphU’thman until it reached to the Caspian Sea of Asia in the East. The Muslims continued to chase the Kingof Persia 'Yazd Gard' until he was killed in his city Maru in Iranian country. The Persian Empire died withhis death.The Martyrdom of Caliph U’thmanCaliph U’thamn had nice personal attributes and virtuous character. He was soft-natured, merciful,sympathetic and generous. The people of weak personalities and those keeping grudge against the straightreligion of Allah became greedy in that period. In these people, there was A’bdullah Ibn Saba. He was aJew who converted to Islam during the period of U’thman hypocritically. He started wandering in thecities of Muslims. Whenever he used to reach in a city, he used to describe false stories about the injusticeof U’thman in another city. He left each province in a situation that they were considering themselves inthe best condition than other provinces.He persuaded them that A’li is more suitable for Caliphate than U’thman. Delegations from Basra, Kufaand Egypt came and their leader was A’bdullah Ibn Saba. Caliph U’thman and A’li faced them andpromised them for good. They were called to return to their cities. These delegations started to go out ofMadina. After that, they returned once again to Madina with an argument that U’thman wrote to thegovernor of Egypt to kill the delegation of Egyptians who came to Madina. U’thman was acquitted fromthis letter. It was associated to him falsely.(1) Caspian Sea. (2) Asia. (3) Maru, a town near Caspian SeaExplanationHe persuadedHe facedBoth of them promisedArgumentWordExplanationStraightHypocriticallyHe traveled in a round tripبلد Cities, plural ofWordExplanationIt extendedAreaThey chasedSympatheticWordامتَدَتْ‏رُقعَةُ‏يُطَارِدُونَ‏عُطُوفًاالقَويْمِ‏نِفَاقًايُطُوفُ‏بُلدَانِ‏أقنَعَ‏قابَلَ‏وَاعَدَاحُج ‏ٍةIt was forged against himكارِهُونَ‏قَطرٍ‏Direction زُورَ‏ عليهThose who hateQuranic Arabic Program232Module AR03


رضي االله عنهما Lesson 14B: Caliph U’thman & A’liوكان حَامِلُ‏ هذا الكتاب الْمُزَو ‏ُر يَسِ‏ يْ‏ ‏ُر عَلَى مَقرَبٍَة من أه ‏ِل مصًر يَتَعَرضُهُم حتّى قالوا له:‏ ‏'ما لك؟ إ ‏ّن لك لأمرًا ما شَأنُكَ‏ ؟'‏ فقال:‏ ‏'أنا رَسُوُل أميِر المؤمنين إلىعامِلِه بِمِصَر.'‏ ففَتَشُوهُ‏ فإذا هم بالكِتا ‏ِب الْمُزَو‏ِر.‏ وواضِحٌ‏ أ ‏ّن هذا الرج ‏َل كان قاصِداً‏ أن يُعْر ‏َف فرَجَعُوا إلى عثما ‏َن وطَلَ‏ ‏َب عثما ‏ُن التَحقِي ‏َق فِي هذا الكتاب إلا أنّهمأبَوا وقالوا:‏ ‏'قد أحَ‏ ل االلهُ‏ دَمَ‏ ‏َك وأحَا ‏َط الثوَاَر بَي ‏ُت عثما ‏َن وقَد حَاوَ‏ ‏َل كثيْ‏ ‏ٌر مِ‏ ‏َن الصَحَابَِة وأبنَائِهِم الدِفَاعُ‏ عن عثما ‏َن إلا أنّه كان يُقسِ‏ ‏ُم عليهم أن يَلقُوا سُيُوفَهُم.‏وهَجُمَ‏ الثواُر على الخليفة فضَرَبَهُ‏ رَجُلٌ‏ مِصرِ‏ ي من بنِي سَدُو ‏ٍس يقال له:‏ جَبْلة أي الرجل الأسود بِسَي ‏ٍف وهو يقرَأُ‏ القرآ ‏َن فَاتقَاهُ‏ عثمان رضي االله عنه بَيَدِهِ،‏ فقَطَعَهَا1 مِن يدِه فقال عثمان:‏ ‏'أمّا وا ‏ِالله إنّها لأوُل كَ‏ فوالْمُصحَفُ‏ بين يَدَيِه فنَضَ‏ ‏َخ الدمُ‏ على قولِه تعالى:‏ ‏'فَسَيَكفِيكَهُمُ‏ االلهُ‏ وهَُو السمِي ‏ُع العلي ‏ُم'‏ فسَقَطَ‏ الْمصح ‏ُفخَطَتِ‏ الْمُفَصل.‏‏ِف من إملاِء رسوِل االله صلى االله عليه و سلم.‏ فجَاءَتْ‏ زَوجَتُهُ‏ نَائِلَةٌ‏ تَحجِ‏ ‏ُز عَنه فتَعَمدَها أح ‏ُد الْمُجرِمِيْ‏ ‏َنوذَلِكَ‏ أنّه كان مِن كُتُبَِة الوَح ‏ِي وهو أوُل مَن كَتَ‏ ‏َب الْمُصحَ‏فضَرَبَ‏ يَدَهَا فقَطَ‏ ‏َع أصَابِعَهَا.‏ ثُم ضَرَ‏ ‏َب عثما ‏َن فقَتَلَهُ.‏ وكان استِشهَادُهُ‏ رضي االله عنه يوَم الْجُمُعَِة الثام ‏ُن عَشََر من ذي الْحَج ‏ِة عام ‎35‎ه.‏ فرَحِ‏ مَ‏ االلهُ‏ أميَر الْمُؤمنينرحْمَةٌ‏ واسِ‏ عَةٌ‏ وجزاه عن الإسلام والمسلمين خير الجزاء.‏The carrier of this fake letter was traveling near to the Egyptians. He exposed to them and they said tohim: 'What is this? What is your matter?' He said: 'I am a messenger of the Leader of the Believers, goingto his governor at Egypt.' They searched him personally and astonished to find the fake letter. It becameclear that this man was a messenger to show this (plot). They returned to U’thman. U’thman asked toinvestigate this letter but they refused and said: 'Allah has made your blood lawful for us. The insurgentsbesieged the home of U’thamn. A lot of companions and their sons tried to defend U’thman but he gavethem oath to not use their swords (to protect his life).The insurgents attacked on the Caliph and an Egyptian man from Banu Sadoos who was called Jabala i.e.a black man stabbed him with a sword while he was reciting the Quran. U’thman protected him with hishand but it cut it. The copy of the Quran was in front of him. The blood dripped down on Allah’s words:'Soon Allah will be enough for you and He is the Listener the Knowledgeable.' The copy fell down fromhis hand. U’thman said: 'By God! This is the first hand palm which wrote the Mufassal.'That was because he was one of the scribes of revelation. He is the first person who wrote the copy of theQuran as dictated by Allah’s Prophet. His wife Nailah came to protect him. One of the criminals intendedto kill her and stabbed on her hand and cut her fingers. Then he stabbed U’thman and killed him. Hismartyrdom was on Friday, 18 Zul Hajj 35H. May Allah be Merciful for the Leader of the Believers with avast mercy and reward him with the best reward due to his service for Islam and Muslims.(1) The word 'Al-Mushaf' is used to describe a particular copy of the Quran. It is not a synonym of the Quran. It isused only for a specific copy of the Quran.It sprinkledExplanationSoon Allah will be enoughfor youIt wroteق Quranic Surahs fromالناسShe defended himHe intended to kill herWordExplanationInsurgents, rebelliousWordExplanationFake, forgedWordالْمُزَورُ‏مَقرَبَةٍ‏الثوَارَ‏حَاوَلَ‏نَضَخَ‏He tried فَسَيَكفِيكَ‏He asked by giving anoathShort wayHe encounteredيَتَعَرضُ‏فَتَشُوايُقسِ‏ مُ‏ عليهمأن يَلقُواخَطَتِ‏To put الْمُفَصلHe attackedThey searched himYour bloodدَمَكَ‏أحَاطَ‏هَجُمَ‏اتقَاهُ‏تَحجِ‏ زُ‏ عَنهHe defended it فتَعَمدَهاThey besiegedQuranic Arabic Program233Module AR03


رضي االله عنهما Lesson 14B: Caliph U’thman & A’liAli Ibn Abi Talibعلى بن أبي طالب رضي االله عنه (35 - 40ه)‏نسبه:‏ هو عَلِ‏ ي ب ‏ُن أبِي طَالِ‏ ‏ٍب اب ‏ُن عَ‏ م رسوِل االله صلى االله عليه وسلم وزَو ‏ُج ابنَتِِه فَاطِمَةَ‏ رضي االله عنها.‏ وهو رَابِ‏ ‏ُع الْخلفاِء الراشدي ‏َن وأح ‏ُد العَشَرَةَ‏ الْمُبَشرِي ‏َنبِالْجَنةِ‏ وُلِدَ‏ قب ‏َل البِعثَةَ‏ بعشِر سِ‏ نِيْ‏ ‏َن.‏ ويُلَقبُ‏ علي رضي االله عنه بأبِي السِ‏ بطَيْ‏ ‏ِن يعنِي الْحَسَ‏ ‏ُن والْحُسَيْ‏ ‏ُن ويُكَنى أبا الحسن ولَقبَهُ‏ رسوُل االله صلى االله عليه وسلم بأبِيتُرَابٍ‏ فقد رَوَى البخاري أ ‏ّن علياً‏ دخل على فاطمةَ‏ ثُم خَرَ‏ ‏َج فَاضْطَجَ‏ ‏َع فِي المسجد فقال النبِي صلى االله عليه وسلم:‏ ‏'أين اب ‏ُن عَمكِ‏ ؟'‏ قالت:‏ ‏'فِي المسج ‏ِد.‏فخرج إليه فوَجَ‏ ‏َد رِدَاءَهُ‏ قد سَقَ‏ ‏َط عن ظَهرِهِ‏ وخَلَ‏ ‏َص الترا ‏ُب إلى ظَهرِهِ.‏ فجعل يَمسَ‏ ‏ُح الترا ‏َب عن ظهره فِيقول:‏ اجْلِسْ‏ يا أبا تراب.‏ مرتين.‏إسلامه:‏ كان علي رضي االله عنه أو ‏ًل مَن أسلم مِ‏ ‏َن الصبيَا ‏ِن وكان يَعِي ‏ُش فِي كَنَ‏ ‏ِف الرسوِل صلى االله عليه وسلم فقد كَفلَهُ‏ وتَوَلى تَربِيَتَهُ‏ لِيُخَف ‏ُف عَن عَم ‏ِه شَيئًا مِنمُؤَونَةِ‏ العَيَاِل.‏ وحِ‏ ينَمَا بُعِ‏ ‏َث الرسوُل صلى االله عليه وسلم كان عل ‏ٌي لا يزا ‏ُل فِي حُجرِهِ‏ فدَعَاهُ‏ إلى الإِسلاِم فآمن به وصَدقَهُ‏ وكان له مِ‏ ‏َن العُمِر ثَمَانِي أو عَشََر سنين.‏صفاته الخلقية:‏ كان رضي االله عنه عَالِمًا ذَكِيا اُشتُهَِر بالفَصَاحَ‏ ‏ِة والشجَاعَِة والْمَرُوءَةِ‏ والوَفَاِء واحتِرَاِم العَهُوِد.‏ وكان يَسْتَوحَ‏ ‏ُش مِ‏ ‏َن الدنيا وزَهرَتِها ويَأنَ‏ ‏ُس بِاللي ‏ِل‏ُب الدنيَا فِيَقُول:‏ ‏'عُمرُكَ‏ قَصِيْ‏ ‏ٌر ومَجلِسُ‏ ‏َك حَقِيْ‏ ‏ٌرووَحشَتِهِ‏ ويُعجِ‏ بُهُ‏ مِ‏ ‏َن اللبا ‏ِس ما قَصََر ومِن الطعاِم ما خَشُ‏ ‏َن.‏ وكان يُعظ ‏ُم أه ‏َل الدي ‏ِن وُيقر ب الْمساكي ‏َن وكان يُخَاطِ‏وخَطَرُكَ‏ قَلِيلٌ.‏ آه آه!‏ من قِلة الزاِد وبُعْ‏ ‏ِد السَفَ‏ ‏ِر ووَحشَ‏ ‏ِة الطرِيِق.'‏'His Family Chain: He is A’li Ibn Abi Talib, the son of the uncle of Allah’s Prophet and the husband of hisdaughter Fatima. He is the fourth of the rightly-guided caliphs and one of those ten who were given thegood news of the Paradise. He was born 10 years before the announcement (of prophethood). A’li is giventhe tile of Abu Sibtaen (the father of two grandsons of the Prophet) i.e. Hassan and Hussain. He is giventhe Kuniyyah of Abul Hassan. The Prophet of Allah gave him the tile of Abu Turaab (the bearer of soil).Bukhari narrated that A’li entered into the Fatima’s house, then he came out and slept in the Mosque. TheProphet said (to her): 'Where is your cousin?' She replied: 'In the Mosque.' When he came out, he foundthat his (Ali’s) shawl fell down from his back and the dust has reached his back. He said thrice: 'Sit! OAba Turaab!!!'His Conversion to Islam: A’li was the first of the children who converted to Islam. He used to live withthe Prophet. He used to be his guardian and responsible for his growth in order to reduce the burden of hisuncle in taking care of family. When the Prophet was raised, A’li was in his home. He called him towardsIslam, so he believed in him and testified him. His age was 8 or 10 years.His Character: He was an intelligent scholar famous for his eloquence, bravery, generosity, loyalty andfulfillment of promises. He used to avert from the world and its enjoyments. He was inclined moretowards night and its loneliness. He used to like a short dress (not fancy) and a rough food. He used torespect the religious people and to bring poor people near to him. He used to address the world and say:'Your age is short, your company is inferior and your idea is less. Alas! Alas! Due to lack of provisions,length of distance and loneliness of the way (in the journey to the real life).ٌ..He desolatesHe lovesExplanationIts flowers, colors,enjoymentsLonelinessIt became hard and roughWordExplanationProtection, shelterHe took care ofSo that he reducesCooperationAt that timeWordكَنَفِ‏كَفلَ‏لِيُخَففُ‏مُؤَونَةِ‏حِ‏ ينَمَايَسْتَوحَشُ‏يَأنَسُزَهرَتِهاExplanationTwo grandsons (sons of daughter)Dust, soilHe lie down on one sideIt touched directlyصبي Children, plural ofWordالسِ‏ بطَيْنِ‏تُرَابٍ‏اضْطَجَعَ‏خَلَصَ‏الصبيَانِ‏وَحشَةخَشُنَ‏Quranic Arabic Program234Module AR03


رضي االله عنهما Lesson 14B: Caliph U’thman & A’liفضله:‏ فَضَائِلُ‏ علي رضي االله عنه كثيْرةٌ‏ منها:‏ قولُ‏ النبِي صلى االله عليه وسلم:‏ ‏'أنتَ‏ منّي وأنا مِن ‏َك.'‏ وقولُ‏ عمَر بن الخطاب رضي االله عنه:‏ ‏'تَوَفي رسوُل االله صلى االله عليه وسلم وهو عَنهُ‏راض.'‏ وفِي غزوةِ‏ خَيبََر حِ‏ ينَمَا استَعصَى على المسلمي ‏َن حِ‏ صْنَانٌ،‏ قال النبِي صلى االله عليه وسلم:‏ ‏'لأعطِيْنَ‏ الرايَةَ‏ غَدًا رجلاً‏ يَفتَ‏ ‏ُح االله على يَدَيِه.'‏ قال فبَا ‏َت النا ‏ُس يَدُوكُو ‏َن لَيلَتَهُم أيهُم يُعطَاهَا.‏فلمّا أصبَ‏ ‏َح النا ‏ُس غدوًا على رسوِل االله صلى االله عليه وسلم كلهم يَرجُو أن يُعطَاها،‏ فقال:‏ ‏'أين عل ي بن أبي طالب؟'‏ فقالوا:‏ ‏'يَشتَكِي عَينَيِه يا رسوَل االله!'‏ قال:‏ ‏'فأرسِ‏ لُوا إليِه.'‏ فَأتُونِي به،‏ فلمّ‏ اجاءَ‏ بِصِ‏ ق فِي عينيه،‏ ودعَا له.‏ فبَرَأ حتّىكأن لَم يَكُن به وِج ‏ٌع فأعطاه الرايةَ‏ ففتح االله عليه.‏تضحيته بنفسه:‏ كان علي رضي االله عنه كأفَاضِ‏ ‏َل الصحابِة لا يُبَالِي حين يُقَدم أ ي شيٍء فِي سبيل هذه الدعوَةِ‏ فقد ضَحى بنَفسِ‏ ‏ِه ومالِه،‏ فهو رضي االله عنه أوّ‏ ‏ٌل مَن فَدَى بِنَفسِ‏ ‏ِه رسوَل االله صلىاالله عليه وسلم فقد نَاَم فِي فِرَا ‏ِش الرسوِل صلى االله عليه وسلم ليلةَ‏ الْهِجرَةِ‏ مع أنّه يَعلَمُ‏ أ ‏ّن المشركي ‏َن قد اتفَقُوا على قَت ‏ِل رسوِل االله صلى االله عليه و سلم واشتَرَ‏ ‏َك فِي جَمي ‏ِع الغَزَوَا ‏ِت عَدَا غزوةِ‏تُبُوكٍ‏خلافته:‏ بعدُ‏ مَقتَِل عثما ‏َن رضي االله عنه اختَارَهُ‏ المسلمو ‏َن أميْرًا لَهم فلم يَقبُ‏ ‏ْل وأحَ‏ ب أن يكو ‏َن وزيرًا بَدَ‏ ‏ٌل أن يكو ‏َن أميْرًا إلا أ ‏ّن الصحابةَ‏ أصَروا عليه للخَلا ‏ِص مِ‏ ‏َن الْمَأزَِق الذي كانوا فِيه فقد كا ‏َنالثوَارُ‏ هُمُ‏ الْمُسيطِرُو ‏َن على زَمَاِم الأمور فِي المدينة بعد قتلهم الخليفة عثمان رضي االله عنه ظلماَ‏ وعدواناً‏ بَل هَد ‏َد الثواُر أه ‏َل المدينِة بِقَت ‏ِل أه ‏ِل الشورَى وكِبَاُر الصحابةِ،‏ ومَن يَقدِرُو ‏َن عليه مندَارِ‏ الْهِجرَةِ‏ إ ‏ْن لَم يَجِ‏ دُوا أحدًا يُقبِلُ‏ الْخَلافَةَ.‏His Virtues: A’li has a lot of virtues. Prophet’s saying is one of that that 'You are from me and I am fromyou.' And the statement of U’mar Ibn Al-Khattab that: 'Allah’s Prophet died and he was happy with him.'In the battle of Khyber when the Muslims had to face two forts. The Prophet said: 'Definitely, tomorrowI’ll give the flag to a man upon whom hand, Allah will give us victory.' He said that people passed theirnight to guess at the night time that to whom he will give it. When the people came to the Prophettogether next morning, they expect that he will give it (to them) but he said: 'Where is A’li Ibn Abi Talib?'They said: 'His eyes have got infection, O Allah’s Prophet!' He said: 'Send him to me.' When he came withan infection in his both eyes, he prayer for him. He recovered as he did not have any pain before. He gavethe flag to him and Allah made them victorious by him.His Personal Sacrifice: A’li, like other companions did not care when anything brought in the way of thismessage. He used to sacrifice himself and his money. He is the first person who sacrificed himself forAllah’s Prophet. On the night of migration, he slept on the bed of the Prophet although he knew that thepagans have agreed to kill Allah’s Prophet. He participated in all battles except the expedition of Tabuk.His Caliphate: After the martyrdom of U’thman, the Muslims elected him their ruler. He did not accept itand loved to become a minister instead of being the ruler. But the companions insisted him in order to getrid of the dilemma they were facing. The insurgents were dominating the affairs of Madina after themurder of the Caliph U’thman unjustly and aggressively. The insurgents threatened the people of Madinato kill the people of consultation (Parliament), the great companions and whomever they can kill in theland of migration if anyone did not accept the Caliphate..ExplanationThey insistedWordExplanationEye infectionWordExplanationHappy, pleasedWordراضصِقأصَرواRescue, get rid ofHe became healthyاستَعصَى It became an obstacleبَرَأالْخَلاصِ‏Dilemma, problemInsurgents, revengefulCommanding, leadingThey threatenedPain, infectionHe did not care aboutHe take risk of his lifeBedTwo fortsحِ‏ صْنَانٌ‏الرايَةَ‏يَدُوكُونَ‏يَشتَكِيوِجعٌ‏لا يُبَالِيفَدَىفِرَاشِ‏الْمَأزَقِ‏الثوَارُ‏مُسيطِرُونَ‏هَددَ‏Flag (of an army)They thought anddiscussedHe complainsQuranic Arabic Program235Module AR03


يكِ‏ملَ‏ايً‏رضي االله عنهما Lesson 14B: Caliph U’thman & A’liوقالوا دُونَ ‏ُهم:‏ ‏'يا أه ‏َل المدينة!‏ فقد أَجلْنَاُكم يَوَميْ‏ ‏ِن فوا ‏ِالله لَ‏ نئِ‏ تَفَرغُوا لَنَقتُلَ‏ نيومِ‏ ال سب ‏ِت التاس ‏ِع عشَر من ذي الْ‏ ‏َح جةَ‏ ‏َخَر ‏َج عل ي رضي االله عنه إلىأهم أعماِل علي بن أبي طالب رضي االله عنه بعد تَوليِه الْ‏ خلافِةغَ‏ ‏ًدا عَلِ‏‏َدوطلحةَ‏ والزبَْي ‏َر وأنَا ‏ًسا كثِيْ‏ ‏ِرينَ،‏ ولَما عََزَم عليه المهاجرو ‏َن والأنصاُر ‏َرىأَ‏الِْمنبَ‏ ‏َر فبَايَعَهُ‏ المهاجرون والأنصاُر وكان ‏ِممن بَايََعهُ‏ الزبيُر ب ‏ُنذلك فَر ‏ًضا عليهبن عُبيد االله.‏فانَقا ‏َد إلَيِه وفِيالمسجد ف ‏َصعُ‏العَ‎واِم،‏ وطلحةُ‏شاءَ‏ االلهُ‏ تعالى أن تَطُوَل الفتنةُ‏ بع ‏ُد ‏َمقتَ‏ ‏ِل عثما ‏َن رضي االله عنه وتَتَ‏ ‏َج د ‏َد أح ‏َداثََها بَِمكرِ‏ وِحي ‏ِل أعداِء الإِسلاِم ابتلاءً‏ وامتحانًا للمسلمي ‏َن،‏ فهو ‏ُسب ‏َحانَهُ‏ حكيمٌ‏ فِي قَ‏ ‏َضائِِه عليمٌ‏ فِي أق ‏َداِرهِ.‏ فبَعُ‏ ‏َد أنبُويَ‏ ‏َع عل ‏ٌي رضي االله عنه بالخلافة قام عل ‏ٌي رضي االله عنه بِما يلي:‏أولاً:‏ عَزَلَ‏ عل ‏ٌي رضي االله عنه أَمَراءَ‏ عثما ‏َن الذين يَشتَ‏ منهم النا ‏ُس وعََزَل أيضاً‏ ‏َمن لا يَت‏ِفقُ‏ مع ‏ِسيَا ‏َستِِه.‏ ثانياً:‏ أج ‏َل عل ‏ٌي رضي االله عنه ‏ُمعَاقَبَةُ‏ قَتلَِة عثما ‏َن ‏ِريثََما يَستََقر ‏ُحك ‏ُمهُ‏ يَجتَِمعُ‏ عليهالمسلمونَ‏ فِي البلاِد الأُ‏ ىخَر‏ُسفيَا ‏َن رضي االله عنهما مع اعتَِرافِِه‏ِقسمٌ‏ منهم من بَْينَ ‏ُهم أمْي ‏ُر الشاَم معاويةٌ‏ ب ‏ُن يأبِ‏‏ِجبْ‏بعض الصحابة رضي االله عنهم ‏ِمن هذه الأعمال:‏ استَ‏ ‏َجا ‏َب بع ‏ُض الأَمَراءِ‏ لَِه ‏َذا العَْزلِ‏ مولَ‏ يَستَ‏‏َجلالَِة قَدِرهِ.‏ وكان سَبَ‏ ‏ُب عَدِم استِجَابَتِِه رضي االله عنه هو إصرَارُهُ‏ على ضُرُورَةِ‏ القِصَا ‏ِص من الْمُجرِمِي ‏َن قب ‏َل البَيعَةِ،‏ وهذا هو بِدَايَةُ‏ وما جَرَى بين عَلِيي رضي االله عنه وتسلِيِمِه بِ‏بَِفض ‏ِل عَلِ‏ومعاوية رضي االله عنهما.‏الْخَلافِ‏ ،موقف .Some others of them said: 'O People of Madina! We have given you a period of two days. By God! If youdo not become free, we’ll assassinate A’li, Talhah, Zubair and a lot of people tomorrow.' When theyforced, the Migrators and Ansaar considered it obligatory on them, they followed it. On Saturday, 29 Zul-Hajj, A’li came out to the Mosque and climbed on the pulpit. The Migrators and the Ansaar gave him theoath of allegiance. Zubair Ibn A’wwam and Talhah Ibn U’baidullah were among those who gave him theoath of allegiance.Important Steps of A’li Ibn Abi Talib after His Appointment as a CaliphAllah wanted to prolong the test after martyrdom of U’thamn by new events as an affliction and as a testfor the Muslims caused by the conspiracies and tricks of the enemies of Islam because He, the Exalted isthe Wise in His decisions and Knowledgeable in His planning. After A’li was given the oath of allegiancefor caliphate, A’li established the following:First: A’li dismissed the governors of U’thman about whom people were complaining. He also dismissedthose who did not agree with his policies. Second: A’li delayed the punishment for the murder of U’thman,he was waiting for establishment of his rule and agreement of the Muslims of other cities on it.Point of View of Some Companions about this Steps: Some governors accepted this dismissal but an outfitof them did not accept it. The governor of Syria Mu’awiyah Ibn Sufyan was among them along with hisrecognition of the virtues of A’li and acceptance of his high rank. The reason of lack of this agreement washis assertion on the essentiality of taking retaliation from this criminals before giving oath of allegiance.This was the start of the dispute which occurred between A’li and Mu’awiyah.ExplanationAt that timeWordExplanationBy hook or crookWordExplanationWe give time (to you)Wordأَجلْنَامَكرٍ‏ وحِ‏ يلٍ‏رِيثَمَاIt become stableAcceptance, confessionEmphasisRetaliation, punishmentStartEnemiesAffliction, troublePlanningHe dismissedPunishmentYou become freeThey followed itAnarchy, disorderIt was renewedIts eventsتَفرَغُواانقَادَ‏الفتنةُ‏تَتَجَددَ‏أحدَاثَهَاأعداءُ‏ابتلاءً‏أقدَارِ‏عَزَلَ‏مُعَاقَبَةُ‏يَستَقَراعتِرَافإصرَارُ‏القِصَاصِ‏بِدَايَةُ‏Quranic Arabic Program236Module AR03


لا'‏رضي االله عنهما Lesson 14B: Caliph U’thman & A’li‏(وهذا الإختلا ‏ُف)‏ كان مَبنِيا على الاجتِهَاِد لا مُنَازَعَةَ‏ مِن مُعاوِيَةَ‏ فِي الإِمَامَِة.‏ لذلك قَر‏َر أهلُ‏ الس ن‏ِة والْجَمَاعَِة أ ‏ّن كلاهُما مَأجُوٌر لِلمُصِي ‏ِب أجرَا ‏ِن وللمُخطِىِء أجٌرواحِ‏ دٌ‏ كما قا ‏َل رسوُل االله صلى االله عليه وسلم:‏ ‏'إذا حَكَ‏ ‏َم الْحَاكِ‏ ‏ُم فاجتَهَ‏ ‏َد ثُم أصَا ‏َب فله أجران،‏ وإذا حَكم فاجتَهِ‏ ‏ُد ثُم أخطَأَ‏ فلَهُ‏ أجر.'‏ ‏(فتح الباري 13/318) وقدنَتَجَ‏ عن استِغلاِل الْحَاقِدِي ‏َن لِهذا الْخلا ‏ِف حَربَا ‏ِن مُؤسَفَتَا ‏ِن بين الْمسلمين دِفَاعًا عمّا يَعتَقِدُهُك ل فريٍق من الْحَ‏ ق والصوَا ‏ِب فكانَت الأولى:‏مَعرِكَةُ‏ الْجَمَ‏ ‏َل ‎36‎ه:‏ وسَبَبُها أ ‏ّن عَائِشَةَ‏ رضي االله عنها ومَعَهَا طَلحَةُ‏ والزبَيْ‏ ‏ُر رضي االله عنهما سَارُوا إلى البَصرَةِ‏ ومعهم كثيٌر من الناس بِنِي‏ِة تَألِي ‏ِف القُلُو ‏ِب وتَهدِئَِةالوَضعِ‏ المضطر ‏ِب والإصلا ‏ِح بي ‏َن النا ‏ِس حِ‏ ينَمَا اختَلَفُوا بع ‏ُد استِخلا ‏ِف علي رضي االله عنه مُمتَثِلِي ‏َن بذلك قوله تعالى:‏ خَيْ‏ ‏َر فِي كَثِيٍر مِ‏ ‏ْن نَجْوَاهُ‏ ‏ْم إِلا مَ‏ ‏ْن أَمََربِصَدَقَةٍ‏ أَْو مَعْرُو ‏ٍف أَْو إِصْلا ‏ٍح بَيْ‏ ‏َن النا ‏ِس.'‏وبعدُ‏ أن سَمِ‏ ‏َع علي بِخُرُوِج عائشةَ‏ رضي االله عنها إلى البصرة خَرَ‏ ‏َج بِجَيشِ‏ ‏ِه يُرِي ‏ُد الإصلا ‏َح أيضًا بِدَلِي ‏ِل قولِه رضي االله عنه عِندما سُئِ‏ ‏َل:‏ ‏'أيّ‏ شَيٍء تُرِيدُ؟ وإلى أي ‏َنتَذهَبُ‏ ؟ فقال:‏ ‏'أما الذي نُرِي ‏ُد ونَنْوِي فالإصلا ‏ُح إِن قَبَ‏ ‏َل مِنا أصحا ‏ُب عائشةَ‏ وأجابوا لنا إليه.'‏ قال:‏ ‏'فإنَ‏ لَم يُجِ‏ يبُوا إليه؟'‏ قال:‏ ‏'نَدعُهُم بِعُذرِهِم ونُعطِيهِم الْحَ‏ قونُسِ‏ يرُ.'‏ قال:‏ ‏'فإن لَم يَرضُوا؟'‏ قال:‏ ‏'نَدعُهُم مَا تَرَكُونَا.'‏ قال:‏ ‏'فإنْ‏ لَم يَترَكُونَا؟'‏ قال:‏ امتَنَعَنَا مِنهُم.'...‏‏(النساء 4:114)This dispute was based on Ijtihaad (personal judgment). There was no dispute from Mu’awiyah about thegovernment. That’s why the followers of Sunnah and the Government, agreed that both of them will be rewarded(by Allah). For the person having the right opinion will have double reward while the one committing mistake willhave a single reward. As Allah’s Prophet said: 'When a ruler makes a decision and exert his judgment (withsincerity) and reaches to the right opinion, there is a double reward for him. If he decides by making judgment andcommits a mistake, there is a single reward for him (due to his sincerity).' The conspiracy of the malicious peopleresulted in two regrettable wars among Muslims. Each party in that defends it by the belief that he is at right. Thefirst of them was:The Battle of Jamal (36H): Its reason was that Ayesha along with Talhah & Zubair traveled to Basrah. A largenumber of people were with them for reconciling the hearts, calming down the disturbance and makingreconciliation among the people because they were disputing that time after the appointment of A’li as a caliph.They were the examples of Allah’s statement: 'There is nothing good in their secret consultation except the one whoadvised for charity or good practices or making reconciliation among people.'After that, Ali heard that A’yesha has gone out to Basrah. He came out with his army intending for reconciliationtoo. The argument for that is his statement when he was asked: 'For which thing do you intend and where are yourgoing?' He said: 'What we want and intend is reconciliation, if followers of A’yesha accept it from us and respond tothat.' He asked: 'If they don’t accept it.' He replied: 'We’ll call them for their reason and will give them the right andwill travel.' He asked: 'If they disagree?' He replied: 'We’ll ask them to not leave us.' He asked: 'If they do not leaveus?' He replied: 'We’ll keep ourselves from them (i.e. we will not attack on them).'Rule of the Day! If you have to express 'one of them …. while the other…..' in Arabic, you use the wordsٌوالآخِ‏ رُ‏مِ‏ ‏ْن أَحَدِهِمَا وَلَ‏ ‏ْم يُتَقَب ‏ْل مِ‏ ‏ْن الآخَ‏ ‏ِرفَتُقُبلَ‏ e.g. used'.أحَدُهُما ...(So it was accepted from one of them but not accepted from the other one).isExplanationCalmingDistubedSimilar toTheir secret conversationWe intendWordIt resultedExplanationWordExplanationMutual disputeWordمُنَازَعَةَ‏قَررَ‏مَأجُورٌ‏اِلمُصِيبِ‏المُخطِىءتَهدِئَةِ‏مضطربمُمتَثِلِينَ‏نَجْوَاهُمْ‏نَنْوِيExploitationMalicious people i.e.Abdullah Ibn Saba etc.Two sad eventsReconciling heartsنَتَجَ‏استِغلالِ‏حَاقِدِينَ‏مُؤسَفَتَانِ‏تَألِيفِ‏ القُلُوبِ‏He decidedRewardedOne who did rightOne who committed amistakeQuranic Arabic Program237Module AR03


رضي االله عنهما Lesson 14B: Caliph U’thman & A’liفَنَعِمَ‏ إذَ‏ ‏ِن ودَاَر الْحِ‏ وَاِر والتَفَاهُم بَينَهُ‏ وبَي ‏َن عائشةَ‏ رضي االله عنها ومن معها.‏ وبَاتَ‏ الْجَيشا ‏ُن بِخيٍر ليلةً.‏ ولكن أهلُ‏ الفتنِة عب ‏ُد االله ب ‏ُن سَبَأ ومن معه خَافُوا علىأنفسِ‏ هم من الاتفَا ‏ِق بين الطرفَيْ‏ ‏ِن فقَامُوا مع الفَجِر وانقَسَمُوا قِسمَيْ‏ ‏ِن وهَجُ‏ ‏َم كلُ‏ قِسٍم على مُعَسكَ‏ ‏ِر الآخَ‏ ‏ِر.‏ فقام الناس إلى سِ‏ لاحِ‏ هِم وهم يَظُنوَن الغَدَر واشتَبَ‏ ‏َكالمسلمون فِي قتاِل مَرِيٍر حتّى عُقَِر جَملُ‏ عائشةَ‏ رضي االله عنها فتَفَر ‏َق النا ‏ُس وانتَهَ‏ ‏ْت المعركةُ‏ ورَجَعَ‏ ‏ْت عائشةُ‏ إلى مكةَ‏ بع ‏ُد أ ‏ْن جَهزَهَا عل ‏ٌي رضي االله عنه بِكُ‏ ‏ِل ماتَحتَاجُ‏ وسار بِجَانِ‏ ‏ِب هَودَجِ‏ هَا مَاشِ‏ يًا حتّى خارَ‏ ‏َج المدينةَ‏ وسَي‏َر معها أخَاهَا محم ‏ٌد ب ‏ُن أبي بكٍر وسَي‏َر أولادُهُ‏ معها مُسيرَةً‏ يَوَممعركة صفِي ‏َن سنة ‎37‎ه:‏ وهي المعركةُ‏ الثانيةُ‏ نَتِيجَةٌ‏ لِهذا الْخِ‏ لا ‏ِف الذي وقع بين علي ومعاوية رضي االله عنهما.‏ واستَغَلهُ‏ الْحَاقِدُوَن وسَبَ‏ ‏َق أن بَيَنا أسبا ‏ُبهذا الخلاف.‏ كان أصحا ‏ُب عل ‏ٍي رضي االله عنه وأصحا ‏ُب معاويةَ‏ رضي االله عنه قد تَكَاتَبَا مدةَ‏ سِ‏ تةُ‏ أشهُ‏ ‏ٍر قبل المعركِة وهذا يَدُ‏ ل دلالةٌ‏ واضِحَةٌ‏ عَلَى كُرْهِهِما رضياالله عنهما للقِتَاِل ورَغبَتِهِمَا فِي الإِصلا ‏ِح ولكن لَم يَتَوَصلا إلى نتيجٍة خلا ‏َل هذه الْمُدةِ‏ فبَدَأت المعركةُ‏ بالْخُطُوا ‏ِت التالية:‏أولاً:‏ مُنَاوَشَاتِ‏ بين الطرفَيْ‏ ‏ِن:‏ وذلك من أج ‏ِل الْماِء الذي كان تَح ‏ُت سَيَطرَةِ‏ جي ‏ِش معاوية رضي االله عنه فتُقَاتِلُ‏ الفريقا ‏ِن وانتَصََر جُن ‏ُد علي وأُزِحُوا جن ‏ُد معاويةَ‏ عنمواقِعِهم فأمر علي رضي االله عنه أصحابه أن خُذُوا من الْماِء حاجَتِكُم وخَلَوا عنهم.‏ ثانياً:‏ بدأ القتا ‏ُل بين الطرفَيْ‏ ‏ِن بقُوةٍ‏ مُختَلِفٍَة دون أن يَظهََر انتصاُر حاسِ‏ ‏ٍم لأيفريق وإنكانت الكَفةُ‏ راجِ‏ حَةُ‏ لصالِ‏ ‏ِح علي رضي االله عنه ومع ذلككان الكثيُر من أفراد الْجيشي ‏ِن يَلتَقُوَن فِي اللي ‏ِل ويَتَحَدثُوَن.‏.والثانيَةُ‏ :So it became good after that and the dialogue started. There was a reconciliation between him and A’yesha and thosewho were with her. The two armies spent a good night. But the people of deception i.e. A’bdullah Ibn Saba and hisfollowers feared about themselves due to this agreement between the two sides. They stood up at dawn and dividedthemselves into two groups. Each group attacked on the other camp. People stood up with their weapons. They wereassuming a breach of contract (by the other party). The Muslims clashed in a bitter fight until the legs of the camelof A’yesha were cut. People scattered and the battle was over. A’yesha returned to Makkah after that A’li providedher everything she needed. He also walked by foot along with her houdah until she came out of the town. Herbrother Muhammad Ibn Abi Bakr traveled with her and his children also traveled to a distance of one day.Second – The Battle of Siffin (37H): That is the second battle as a result of that dispute which occurred betweenA’li and Mu’awiyah. The malicious people exploited it. The reasons for this dispute are already discussed. Thecompanions of A’li and those of Mu’awiyah exchanged letters for a period of six months before this battle. This isthe clear proof of the hatred of both of them for fighting and the love of both of them for reconciliation. But they didnot reach to a result during this period. So the battle started on the following lines.First – Skirmishes between the Two Sides: That was due to the water which was under the control of the army ofMu’awiyah. The both parties fought and the army of A’li dominated while the army of Mu’awiyah was removedfrom their place. A’li instructed his fellows to take the water according to their need and leave them.Second – The fight starting among the two parties with different force. It was not clear that which party willdominate decisively although the scale was heavy on the side of A’li. A large number of people of both armies usedto meet at night time and talk.ExplanationThey reachedWordExplanationHe prepared goods for herWordExplanationTheir mutual agreementWordالتَفَاهُمجَهزَهَايَتَوَصلاFights, battlesHowdah, seat of camelسِ‏ لاح Arms, weaponsهَودَجمُنَاوَشَاتِ‏Under control ofThey were removedDecisiveBalanceWalingBreach of agreementHe foughtBitterIt was injuredالغَدرَ‏اشتَبَكَ‏مَرِيرٍ‏عُقِرَ‏مَاشِ‏ يًامُسيرَةً‏تَكَاتَبَاكُرْهِ‏سَيَطرَةِ‏أُزِحُواحاسِ‏ مٍ‏الكَفةُ‏Equal to the distance ofBoth of them wrote letters toeach otherHatredQuranic Arabic Program238Module AR03


رضي االله عنهما Lesson 14B: Caliph U’thman & A’li‏ُف القِتَا ‏َل.‏ وكان عَمرُو ب ‏َننِهَايَةُ‏ الأحدا ‏ِث وحُق ‏ُن الدِمَاِء بين أه ‏ِل العِرَا ‏ِق وأه ‏ِل الشاِم:‏ خَافَ‏ الْمُخلِصُوَن أن يُفْنِي المسلموَن بعضُهُم بعضًا فتَمَنوا ما يُنقِذُهُم ويُوقِ‏العاصِ‏ رضي االله عنه يُفَك ‏ُر مَلِيا بذلك حتّى اهتَدَى إلى فِكرَةٍ‏ التَحكِي ‏ُم لِيُوقَ‏ ‏ُف تلك المقتلةَ‏ الكُبْرَى عند ذلك أبَدَى الفكرةَ‏ لِمعاويةَ‏ رضي االله عنه ففَرَ‏ ‏َح بِها ورَفَ‏ ‏َع‏َف فهَا ‏َب جي ‏ُش علي رضي االله عنه قِتَالَهُم وتَوَق ‏َف القتا ‏ُل.‏ وقَد اجتَمَ‏ ‏َع الْحَكمَا ‏ُن فِي دُومَِة الْجُندُ‏ ‏َل ولَم يَتَوصلا إلى اتفا ‏ٍق.‏ وتَفَرقَ‏ الْجيشا ‏ُنجيشُ‏ الشاِم الْمُصَاحِ‏بعدُ‏ مَسأَلَِة التَحكِيِم ومضىكلٌ‏ إلى بَلَدِه.‏كان عَدَدُ‏ القُراِء الذين اعتَرَضُوا عَلى التحكِيِم فِي صفي ‏َن أربعةُ‏ فهم أقلِيَةُ‏ فِي جي ‏ِش عل ‏ٍي يُقال لهم فقد صَارُوا يُكَفرُوَن مَن خَالَفَهُم ويَستَبِيحُوَندَمَهُ‏ ومَالَهُ.‏ فسار إليهم علي رضي االله عنه بِجَيشِ‏ ‏ِه فِي محرم عام ‎38‎ه وانتصر عليهم.‏ وقد عَامَ‏ ‏َل علي رضي االله عنه الْخَوَارِ‏ ‏َج مُعَامَلَةُ‏ البُغَاةِ،‏ فلَم يُكَفرْهُم،‏ ومَنَ‏ ‏َعجُندَهُ‏ مِن تَعقِي ‏ِب فَاريهِم،‏ والإجهَاِز على جَريِحِ‏ هِم،‏ ولَم يَسُبّْهُم ولَم يُغنِ‏ ‏ْم أموالَهم.‏1‏'الْخَوَارِجُ'.‏ٌَThe End of Events and the Prevention of Bloodshed between the People of Iraq & Syria: Sincere people fearedthat the Muslims will destroy each other. They wished to rescue them and stop the fighting. A’mr Ibn Al-A’as usedto think it for a long period of time until he reached at the idea of arbitration in order to stop that great war. Hepresented this though to Mu’awiyah. He became happy with that and the Syrian Army raised copies of the Quran.The Army of A’li dreaded fighting and the war stopped. Both mediators (from two sides) gathered at 'Dumat-ulJundul' but did not reach at an agreement. The two armies separated after the issue of arbitration and each onereturned to its town.The number of the readers (of the Quran) who objected the arbitration at Siffin was 4000. They were a minority inthe army of A’li. They are called 'Al-Khawarij. They started declaring those who disagreed with them infidels andmade his blood and wealth lawful. A’li traveled to them with his army during Muharram 38H and dominated them.A’li treated the Khwarij like insurgents but did not declare them infidel. He forbade his army to chase their escapingpeople and gave medical treatment to their wounded ones. He did not curse them and did not take their money aswar booties.Do you know?'Khawarij' was a rebellious group who declared that Caliph A’li and Mu’awiyah are infidels. They were extremistsin their views. They used to declared everyone other than their own group as 'infidels'. They used to make it lawful to killothers and take their wealth. Caliph A’li launched a military expedition against them which destroyed their power. After that,they continued arranging small revolts against Caliph Mu’awiyah but failed. After a long struggle, they were destroyedcompletely. Throughout the Muslim History (including the modern age), similar rebellious groups emerged who declaredeveryone except them as 'infidel' and revolted against the established governments.ألافٍ‏ ،رضى االله عنهماٌChasingExplanationWordExplanationIt stoppedWordExplanationPrevention of bloodshedWordحُقنُ‏ الدِمَاءِ‏تَوَقفَ‏تَعقِيبِ‏Their people who fled fromthe battlefieldTheir wounded peopleHe did not curse themملِياThey raised an objectionMinorityThey declared infidelsThat they will bedestroyedيُفْنِيَأنيُنقِذُهُماعتَرَضُواأقلِيَةُ‏يُكَفرُونَ‏فَارِيهِمجَريِحِ‏ هِملم يَسُبّْهُمThey rescued themHe stoppedيُوقِفُ‏He did not take their wealthas war bootyThe made it lawfulHe treatedRebellious against the stateيَستَبِيحُونَ‏لَم يُغنِمْ‏For a long timeArbitration, settling adisputeتَحكِيمُ‏هَابَ‏عَامَلَ‏He feared البُغَاةِ‏Quranic Arabic Program239Module AR03


رضي االله عنهما Lesson 14B: Caliph U’thman & A’liاستشهاد علي رضي االله عنهاستَشهَدَ‏ رضي االله عنه فِي السابع عشر مِن شهر رمضا ‏َن سنة ‎40‎ه عل ‏ِى ي ‏ِد أحَ‏ ‏ِد الْخَوَارِِج واسْمُهُ‏ عبد الرحْم ‏ُن بن مُلْجَم الذي ظَ‏ ن أنّه بِقَتلِِه علياَ‏ رضي االله عنهيَتَقَربُ‏ إلى ا ‏ِالله فقد اجتَمَ‏ ‏َع مَ‏ ‏َع زَمِيلَيْ‏ ‏ِن له وتَذَاكَرُوا الأحدا ‏َث التِي جَر ‏ْت بين المسلمي ‏َن.‏ فقالوا:‏ ‏'يا ليتنا نَقتُلُ‏ أئِمةَ‏ الضَلالَِة ونُرِي ‏ُح منهم البلا ‏َد.'‏ فقال عبد الرحْمنبن ملجم:‏ ‏'أنا أُكفِيكُم عَلِيًا.'‏ وقال زميله البرك بن عبد االله:‏ ‏'وأنا أكفِيكم معاوية.'‏ وقال عمرو بن بكر:‏ ‏'وأنا أكفِيكم عمرَو بن العاص.'‏واتفَقُوا على أن يكوَن ذلك فِي ليلٍة واحدةٍ‏ وقد تَمَك ‏َن عبد الرحْمن بن ملجم من قتل علي رضي االله عنه بسي ‏ٍف مَسمُوٍم عندما كان ذاهِبًا لصلاةِ‏ الفجِر وهويُنَادِي ‏'الصلاة الصلاة'‏ بينما.‏ فَشِ‏ لَ‏ زَمِيلاهُ‏ فِي قتل معاويةَ‏ وعمرِو بن العاص.‏ فرَحِ‏ مَ‏ االله أميْ‏ ‏َر المؤمنين رحْمةً‏ واسِ‏ عَةً‏ وجزاه عن الإِسلام والمسلمين خير الجزاء.‏عَامُ‏ الْجَمَاعَِة هبَايَعَ‏ أهلُ‏ العِرَا ‏ِق الْحَسَ‏ ‏َن ب ‏َن علي رضي االله عنهما فِي اليوم الذي استُشهِ‏ ‏َد فِيه علي رضي االله عنه.‏ وبَلَغَ‏ معاويةً‏ رضي االله عنه أ ‏ّن الْحَسَ‏ ‏َن يُعَب ‏ُئ له الْجُيُو ‏ُش لِمَوَاصَلَِةقِتَالِهِ‏ فعَبأَ‏ جيشَهُ‏ تَحَسبًا واحتِيَاطًا للأمور.‏ فقد رَوَى البخاري فِي صحيحه عن الْحس ‏ِن البَصرِي قال:‏ ‏'استقبَلَ‏ وا ‏ِالله الحس ‏ُن بن علي معاويةَ‏ بكَتَائِ‏ ‏ِب أمثَا ‏ُلالجبالِ‏ ‏.'فقال عمرُو بن العاص:‏ ‏'إني لأرى كتائب لا تُوَلّ‏ ‏ِى حتّى تُقتِلُ‏ أقرانَها.'‏ فقال له معاويةُ‏ أي عمرو:‏ ‏'إنْ‏ قَتَل هؤلاء هؤلاء،‏ وهؤلاء هؤلاء من لي بأمورالناس؟ ومن لي بأبنائهم؟ ومن لي بضيَعِهم؟'‏Martyrdom of A’liسنة 41He was martyred on 17 Ramadan 40H by one of the Khawarij. His name was A’bdur Rahman Ibn Muljam whothought that by killing A’li, he will become near to Allah. He gathered with his two companions and discussed theincidents which occurred among the Muslims. They said: 'We wish to kill these leaders of deviation and relaxcountries [by getting rid of] them.' A’bdur Rahman Ibn Muljim said: 'I’m enough for A’li.' His companion Al-BirkIbn A’bdullah said: 'I’m enough for Mu’awiyah.' A’mr Ibn Bakr said: 'I’m enough for A’mr Ibn Al-A’aas.'They agreed to do that in one night. A’bdur Rahman Ibn Muljim attempted killing A’li with a poisonous swort whilehe was coming for the Fajr prayer and calling 'Prayer, Prayer'. His both companions failed to kill Mu’awiyah andA’mr Ibn Al-Aaas. May Allah be Merciful upon the Leader of the Believers with a wide mercy and reward him forhis service for Islam and Muslims with the best reward.The Year of Agreement 41HThe people of Iraq gave oath of allegiance to Hassan Ibn A’li on the day when A’li was martyred. It reached toMu’awiyah that Hassan is mobilizing armies to fight with him. He also mobilized his army to seek information andtaking care of the matters. Bukhari reported in his Sahih on behalf of Hassan Al-Basari, he said: 'By Allah! HassanIbn A’li faced Mu’awiyah with battalions like mountains.' A’mr Ibn Al-A’aas said: 'Definitely, I see the battalions.You will not be appointed until you fight along with similar to them.' Mu’awiyah said to him i.e. A’mr: 'If this andthat is killed, who will be with me to take care of people matters? Who will be with me to take care of their children?Who will be with me to make their loss good?1. The word الجماعة is used for having an agreed-upon government. It is opposite to the situation of anarchy.1ExplanationTo seek informationWordPoisonedExplanationWordTwo friendsExplanationWordزَمِيلَيْنِ‏مَسمُومٍ‏تَحَسبًاHe receivedBattalionsFor long periods of timeHe failedIt continuedجَرتْ‏نُرِيحُ‏أُكفِيكُمفَشِ‏ لَ‏الْجَمَاعَةِ‏يُعَبئُ‏استقبَلَ‏كَتَائِبأقرانَ‏Having one Government,opposite to anarchyHe is mobilizingWe relaxI’ll be enough from yourside (to kill)Quranic Arabic Program240Module AR03


رضي االله عنهما Lesson 14B: Caliph U’thman & A’liفبَعَثَ‏ إليه إلى الْحس ‏ِن)‏ رَجُلَيْنِ‏ من قري ‏ٍش من بني عب ‏ِد شَم ‏ٍس وهُما عب ‏ُد الرحْم ‏ُن بن سُمرَةَ،‏ وعبد ا ‏ِالله بن عامٍر.‏ فقال:‏ ‏'اذهَبَا إلى هذا الرج ‏ِل فأعْرَضَا عليهوقَولاً‏ له وأطلَبَا إليه.'‏ يأ(‏ الصُلحَ)‏فَأَتَياَه فدَخَلا عليه فتَكَلمَا وقالا له وطَلَبَا إليه.‏ فقال لَهما الْحس ‏ُن بن علي:‏ ‏'إنا بَنُو عب ‏ِد المطل ‏ِب قد أصَبنَا من هذا الْماِل وإ ‏ّن هذه الأمةَ‏ قَد عَاثَ‏ ‏ْت فِي دِمَائِهَا.'‏قالا:‏ ‏'فإنّه يُعرِ‏ ‏ُض عليك كذا وكذا ويُطلِ‏ ‏ُب إليك ويَسأَلُ‏ ‏َك.'‏ قال:‏ ‏'فَمَن لي بِهذا؟ يُكَفِلُ‏ لي هذا)'‏ قالا:‏ ‏'نَحن لك به.'‏ فما سألَهُمَا شيئاً‏ إلا قالا:‏ ‏'نَحنُ‏ لكبه.'‏‏ِت الفِتنَةُ‏ وأصلَ‏ ‏َح االلهُ‏ بين المسلمي ‏َن بِالْحَسَ‏ ‏ِن رضي االله عنه لِدِينِِه وعَقلِِه وتَقَوَاهُ.‏ فَتَحَققَ‏ قوُل النبِي صلى االله عليه وسلم فِيما رواهفصَالَحَهُ‏ وتَنَازََل له.‏ وهكذا انتَهَ‏البخاري فِي صحيحه:‏ ‏'إنّ‏ ابنِي هذا سَي‏ٌد ولَعَ‏ ل االلهُ‏ أن يُصلِ‏ ‏َح به بين فِئَتَيْ‏ ‏ِن عَظِيمَتَيْ‏ ‏ِن من المسلمين.'‏) يأ :So he sent to him (i.e. to Hassan) two people from Banu A’bd us Shams of Quraish: They were A’bdur Rahman IbnSumrah and A’bdullah Ibn A’amir. He said: 'Both of you go to this man and present to him this matter and demandfrom him' (i.e. reconciliation).Both of them came to him and entered into his home, told him the matter and demand from him. Hassan Ibn A’lisaid to them.' We Banu A’bdul Muttalib have faced problems in this matter. Surely this Ummah has been devastateddue this bloodshed.' Both of them said: 'Surely he presents this and that to you and demands you (the reconciliation).'He said: 'Who will be with me for this? (i.e. who will guarantee this for me).' They said: 'We are the guarantors foryou in that matter.' Whatever he asked from both of them, they said: 'We are the guarantors for you in that matter.'So he made the reconciliation and gave up. In this way the anarchy finished and Allah made the reconciliationamong the Muslims on the hand of Hassan due to his religiosity, his wisdom and his God-fearing attitude. So thesaying of the Prophet became true what narrated by Bukhari in his Sahih: 'Surely my this son is a chief and it isexpected that Allah will make reconciliation among two big groups of Muslims by him.':) يأ :Rule of the Day!ها هو ذا If you search for someone and find him, you say 'O! He is here!!!', you use the wordsهامَريَمُ؟ ها هي ذي.‏ أين بلال و حامد؟ ها هُماذانِ.‏ أين بلال و أخواه؟ ها هم أولاء.‏ أين حامد و شاهد؟ ها نَحن أولاء،‏ أين فاطمة؟ ها أنذي.‏ أين فاطمة و أخواتُها؟ ها نحن. In order to describe that 'O! I’mأينَ‏ is used. You’ve to adjust the pronouns accordingly. For example أنذا here!!!!'. أولاءDo you know?One of the painful debates in the literature of Muslim History is the analysis of mistakes of Caliph A’li & Mu’awiyahWe should seek refuge of Allah from that. Both of them were the great companions of the Prophet ‏.عنهما. Weshould respect both of them and avoid such debate due to three reasons: (1) The Prophet asked us not to blame his companions.(2) It is a useless debate which will not provide any benefit in our salvation. (3) The information available in the books ofhistory is extremely distorted. In the second century, the extremists of different sects opponent to these two companions createda huge junk of fictitious reports about both of them. Such reports are available in the history books are extremely unauthentic.Therefore, we can never reach to a right conclusion.رضى االلهصلى االله عليه وآله وسلمExplanationIt became trueChiefTwo groupsWordExplanationIt is harmed byHe guaranteesHe abdicatedWordExplanationBoth of you present it toBoth of you demandSo they came to himWordأعْرَضَاأطلَبَافَأَتَياَهعَاثَتْ‏يُكَفِلُ‏تَنَازَلَ‏تَحَققَ‏سَيدٌ‏فِئَتَيْنِ‏Quranic Arabic Program241Module AR03


منصوبات Lesson 15A: MansubaatThe Result (1)Now compare the result. Each word carried one mark. If your score is below 80%, repeat the test.Englishذَكَرُوا اللهَكَثِيراً‏عربِيحالحالقسمRemember Allah a lot.Allah increased them in sickness.Believe in what I’ve revealed while it istestifying what is with you.زَادَهُمْ‏ اللهُ‏ مَرَضاً‏آمِنُوا بِمَا أَنزَلْتُ‏ مُصَدقاً‏ لِمَا مَعَكُ‏ ‏ْمجَعَلَ‏ لَكُمْ‏ الأَرْضَ‏ فِرَاشاً‏ وَالسمَاءَ‏ بِنَاءً‏كُنتُمْ‏ أَمْوَاتاً‏ فَأَحْيَاكُ‏ ‏ْمحالحالحالHe made the earth as a bed and the sky as aroof for you.You were lifeless, so He gave you life.Come down out of it together.اهْبِطُوا مِنْهَا جَمِيعاً‏حالمفعول بهحالHe ignited a fire.Eat from it with ease.He brought the water down from the height.اسْتَوْقَدَ‏ نَاراً‏كُلا مِنْهَا رَغَداً‏وَأَنْزَلَ‏ مِنْ‏ السمَاءِ‏ مَاءً‏رُزِقُوا مِنْهَا مِنْ‏ ثَمَرَةٍ‏ رِزْقاً‏مفعول بهمفعول مطلق،‏مصدرThey were given plenty of sustenance in formof fruits.Be careful about the day when no person willbe rewarded for anything instead of anotherperson.وَاتقُوا يَوْماً‏ لا تَجْزِي نَفْسٌ‏ عَنْ‏ نَفْسٍ‏فَجَعَلْنَاهَا نَكَالاً‏شَيْئاً‏مفعول بهlesson. So We made it a علة،‏ مفعول لهEnter in the door while prostrating.ادْخُلُوا الْبَابَ‏ سُجداً‏لِيَشْتَرُوا بِهِ‏ ثَمَناً‏ قَلِيلاً‏حالit. So that they buy a small price for مفعول بهHe passed through a town while it was fallenupon its roofsوَهِي خَاوِيَةٌ‏ عَلَى عُرُوشِ‏ هَامَر عَلَى قَرْيَةٍ‏ َفَأَنزَلْنَا عَلَى الذِينَ‏ ظَلَمُوا رِجْزاً‏ مِنْ‏ السمَاِءحالSo We brought a calamity down from the skyto the offenders.فَانفَجَرَتْ‏ مِنْهُ‏ اثْنَتَا عَشْرَةَ‏عَيْناً‏مفعول بهSo 12 springs gushed out of it تَمييزQuranic Arabic Program242Module AR03


منصوبات Lesson 15A: Mansubaatقسمظرف الزمان ‏(مفعولفيه)‏مفعول معهظرف المكانمفعول بهحالظرف الزمانحالظرف الزمانحالمفعول له،‏ علةحالظرف الزمانحالظرف المكانتَمييزقرضًا:‏ مصدر،‏ حسنًا:‏صفتُ‏ مصدرEnglishThe One Who took His slave from the HolyMosque (of Makkah) to the Mosque ofJerusalem in one night.Bow down with those who bow down.Don’t fight with them near the Holy Mosque.We sent a Prophet in you who is one of you.Those who believe have intense love for Allah.I called my nation day and night.So whoever fear about the testator a biasedinclination or injusticeYou’ve disbelieved after your faithDon’t make a promise with them secretly.Don’t hold them in order to harm.So if you fear (a danger, then pray) while onfoot or mounting.So He revealed to them to exalt (Allah) in themorning and evening.So whoever in you is sickThe man wants to disobey in front of Him.So beat them with 80 lashesWho is the one who give a loan to Allah as agood loan.عربِيالذِي أَسْرَى بِعَبْدِهِ‏ لَيْلاً‏ مِنْ‏ الْمَسْجِ‏ ‏ِدالْحَرَامِ‏ إِلَى الْمَسْجِ‏ دِ‏ الأَقْصَىوَارْكَعُوا مَ‏ ‏َع الراكِعِي ‏َنوَلا تُقَاتِلُوهُمْ‏ عِنْ‏ ‏َد الْمَسْجِ‏ دِ‏ الْحَرَاِمأَرْسَلْنَا فِيكُمْ‏ رَسُولاً‏ مِنْكُ‏ ‏ْمالذِينَ‏ آمَنُوا أَشَد حُبّاً‏ لِل‏ِهإِني دَعَوْتُ‏ قَوْمِي لَيْلاً‏ وَنَهَاراً‏فَمَنْ‏ خَافَ‏ مِنْ‏ مُوصٍ‏ جَنَفاً‏ أَْو إِثْماً‏قَدْ‏ كَفَرْتُمْ‏ بَعْ‏ ‏َد إِيمَانِكُ‏ ‏ْملا تُوَاعِدُوهُن سِ‏ رّاً‏وَلا تُمْسِ‏ كُوهُن ضِرَاراً‏فَإِنْ‏ خِ‏ فْتُمْ‏ فَرِجَالاً‏ أَْو رُكْبَاناً‏فَأَوْحَى إِلَيْهِمْ‏ أَنْ‏ سَبحُوا بُكْرَةً‏ وَعَشِ‏ يّاً‏فَمَنْ‏ كَانَ‏ مِنْكُمْ‏ مَرِيضاً‏يُرِيدُ‏ الإِنسَانُ‏ لِيَفْجُرَ‏ أَمَامَهُ‏فَاجْلِدُوهُمْ‏ ثَمَانِينَ‏ جَلْدَةً‏مَنْ‏ ذَا الذِي يُقْرِضُ‏ اللهَ‏ قَرْضاً‏ حَسَناً‏وَوَاعَدْنَا مُوسَى ثَلاثِينَ‏ لَيْلَةً‏We promised Moses for 30 nights تَمييزQuranic Arabic Program243Module AR03


منصوبات Lesson 15A: Mansubaatقسمظرف الزمانظرف المكانمفعول معهحلالا:‏ مفعول به،‏طيبا:‏ صفتظرف الزمانظرف المكانحالمفعول مطلقظرف الزمانظرف الزمانتَمييزمفعول مطلقظرف المكانحالحالتَمييزتَمييزEnglishNow, Allah has reduced (the responsibility) on you.Rivers will flow under it.Surely, Allah is with the steadfast people.So eat whatever Allah has given you as a lawful andpure food.Proclaim the name of your Lord in the morning andevening.We made you a middle group so that you testify infront of people.You will grow seven years continuously.Allah talked to Moses definitely.They said, 'Now you have brought the truth.'So what is that after truth except the deviation?O my father! I’ve seen 11 stars.So I’ll punish them severely.He knows what is in front of them and what isbehind them.Allah has raised Saul as a king.Who is better than Allah in directives?He reached at the age of 40 yearsWe caused the springs to gush out from the earthعربِيالآنَ‏ خَففَ‏ اللهُ‏ عَنكُ‏ ‏ْمتَجْرِي تَحْتَهَا الأَنْهَاُرإِن اللهَ‏ مَ‏ ‏َع الصابِرِي ‏َنفَكُلُوا مِما رَزَقَكُمْ‏ اللهُ‏ حَلالاً‏ طَيباً‏وَاذْكُرْ‏ اسْمَ‏ رَبكَ‏ بُكْرَةً‏ وَأَصِيلاً‏جَعَلْنَاكُمْ‏ أُمةً‏ وَسَطاً‏ لِتَكُونُوا شُهَدَاءَ‏عَلَى الناسِ‏تَزْرَعُونَ‏ سَبْعَ‏ سِ‏ نِينَ‏ دَأَباً‏كَلمَ‏ اللهُ‏ مُوسَى تَكْلِيماً‏قَالُوا الآ ‏َن جِ‏ ئْتَ‏ بِالْحَ‏ قفَمَاذَا بَعْ‏ ‏َد الْحَق إِلا الضلا ‏ُليَا أَبَتِ‏ إِني رَأَيْتُ‏ أَحَدَ‏ عَشَرَ‏ كَوْكَباً‏فَأُعَذبُهُمْ‏ عَذَاباً‏ شَدِيداً‏يَعْلَمُ‏ مَا بَيْ‏ ‏َن أَيْدِيهِمْ‏ وَمَا خَلَْفهُ‏ ‏ْمقَدْ‏ بَعَثَ‏ لَكُمْ‏ طَالُوتَ‏ مَلِكاً‏مَنْ‏ أَحْسَنُ‏ مِنْ‏ اللهِ‏ حُكْماً‏بَلَغَ‏ أَرْبَعِينَ‏ سَنَةً‏وَفَجرْنَا الأَرْضَ‏ عُيُوناً‏Quranic Arabic Program244Module AR03


منصوبات Lesson 15A: MansubaatقسمReplacement ofمصدرReplacement ofمصدرReplacement ofمصدرابتغاء:‏ علةتثبيتا:‏ حالمصدرقليلا،‏ كثيرا:‏ حال.‏جزاء:‏ علةReplacement ofمصدر،‏ جاثيا:‏ حالمثقال:‏ تَمييزخيرا:‏ مفعول بهحبا:‏ مصدرجَما:‏ صفتReplacement ofمصدرضبحا:‏ حالقدحا:‏ حالصبحا:‏ ظرف الزماننقعا:‏ مفعول بهجمعا:‏ مفعول بهReplacement ofمصدرEnglishSoon the offenders will know that they willreturn what sort of return.Example of those who spend their wealth inorder to seek Allah’s pleasure and as afirmness from themselvesAllah gave us the faculty of speech, He is theOne Who gave faculty of speech to everythingSurely, they plot a scheme and I plot a schemeHe shows you His signs, so which signs ofAllah you deny?So they should laugh less and weep more dueto the reward they are earning.You will see each group of people kneeleddown.So whoever does good equal to the weight of aparticle will see itYou love wealth intenselyWe scattered them completely in scatteredfragments.(I present as an evidence) the snorting warhorses, dashing off sparks by the strike of theirhoofs, making raids in the morning, andleaving a trail of dust as they dash into themiddle of the gathered (enemy troops)! Surelyman is ungrateful to his LordThrow into the Hell every stubborn disbelieverعربِيسَيَعْلَمُ‏ الذِينَ‏ ظَلَمُوا أَ‏ ي مُنقَلَبٍ‏ يَنقَلِبُوَنمَثَلُ‏ الذِينَ‏ يُنفِقُونَ‏ أَمْوَالَهُمْ‏ ابْتِغَاءَ‏ مَرْضَاةِ‏اللهِ‏ وَتَثْبِيتاً‏ مِنْ‏ أَنْفُسِ‏ هِ‏ ‏ْمأَنطَقَنَا اللهُ‏ الذِي أَنطَقَ‏ كُ‏ ل شَيْ‏ ‏ٍءإِنهُمْ‏ يَكِيدُونَ‏ كَيْداً‏ وَأَكِي ‏ُدكَيْداً‏وَيُرِيكُمْ‏ آيَاتِهِ‏ فَأَ‏ ي آيَاتِ‏ اللهِ‏ تُنكِرُوَنفَلْيَضْحَكُوا قَلِيلاً‏ وَلْيَبْكُواكَثِيراً‏ جَزَاءً‏ بِمَاكَانُوا يَكْسِ‏ بُونَ‏تَرَىكُ‏ ل أُم‏ٍة جَاثِيَةً‏فَمَنْ‏ يَعْمَلْ‏ مِثْقَا ‏َل ذَرةٍ‏ خَيْراً‏ يَرَهوَتُحِ‏ بونَ‏ الْمَالَ‏ حُبّاً‏ جَمّاً‏وَمَزقْنَاهُمْ‏ كُ‏ ل مُمَز ‏ٍقوَالْعَادِيَاتِ‏ ضَبْحاً،‏ فَالْمُورِيَا ‏ِت قَدْحاً،‏فَالْمُغِيرَاتِ‏ صُبْحاً،‏ فَأَثَرْنَ‏ بِِه نَقْعاً،‏ فَوَسَطْ‏ ‏َنبِهِ‏ جَمْعاً،‏ إِن الإِنسَانَ‏ لِرَبهِ‏ لَكَنُوٌدأَلْقِيَا فِي جَهَنمَكُ‏ لكَفارٍ‏ عَنِي ‏ٍدوَلا تَقْتُلُوا أَوْلادَكُمْ‏ خَشْيَةَ‏ إِمْلا ‏ٍقDon’t kill your children due to fear of poverty علة،‏ مفعول لهQuranic Arabic Program245Module AR03


منصوبات Lesson 15A: MansubaatEnglishSurely your reward is the Hell, an amplerewardMoses return to his people while he was full ofanger and griefSurely We opened a clear victory upon youThose who remember Allah while standing,sitting or laying on their sidesLeave them in a beautiful wayفَإِن جَهَنمَ‏ جَزَاؤُكُمْ‏عربِيرَجَعَ‏ مُوسَى إِلَى قَوْمِهِ‏إِنا فَتَحْنَا لَكَ‏جَزَاًء مَوْفُوراً‏فَتْحاً‏ مُبِيناً‏غَضْبَا ‏َن أَسِ‏ فاً‏الذِينَ‏ يَذْكُرُونَ‏ اللهَ‏ قِيَاماً‏ وَقُعُوداً‏ وَعَلَىجُنُوبِهِمْ‏وَاهْجُرْهُمْ‏هَجْراً‏ جَمِيلاً‏أَلا تُكَلمَ‏ الناسَ‏ ثَلاثَ‏ لَيَالٍ‏سَوِيّاً‏قسمجزاء:‏ مصدرموفورا:‏ صفتغضبان إسفا:‏ حالفتحا:‏ مصدرمبينا:‏ صفتحالهجرا:‏ مصدرجَميلا:‏ صفتحالمصدرمصدرظرف المكانحالمفعول له،‏ علةحال:...That you will not speak people for threecontinuous nightsSurely, We poured the plenty of water out foryouThen We broke the earth wide openWe raised him to a high placeGive them a small time limitWho sells his soul in order to seek Allah’spleasureWhen the verses of The Merciful are recited infront of them, they fall down in prostrating andweeping conditionWe grew grains, grapes, nutritious vegetation,olives, dates and lush gardens (having) fruitsand herbage, as a sustenance for you and yourcattleأَنا صَبَبْنَا الْمَاءَ‏ صَبّاً‏ثُم شَقَقْنَا الأَرْضَ‏رَفَعْنَاهُ‏ مَكَاناً‏ عَلِيّاً‏شَقّاً‏وَمَهلْهُمْ‏ قَلِيلاً‏مَنْ‏ يَشْرِي نَفْسَهُ‏ ابْتِغَاءَ‏ مَرْضَاةِ‏ الل‏ِهإِذَا تُتْلَى عَلَيْهِمْ‏ آيَاتُ‏ الرحْمَنِ‏ خَرواسُجداً‏ وَبُكِيّاً‏فَأَنْبَتْنَا فِيهَا حَبّاً‏ وَعِنَباً‏ وَقَضْباً‏ وَزَيْتُوناً‏وَنَخْلاً‏ وَحَدَائِقَ‏ غُلْباً‏ وَفَاكِهَةً‏ وَأَبّاً‏ مَتَاعاً‏لَكُمْ‏ وَلأَنْعَامِكُمْ‏صَلّى رَسُولُ‏ االله قَاعِدًا وصَلى وَرَاءَهُ‏ رِجَاٌلقَائِمًاحب ◌َ امتاعا:‏ علةحالمفعول بهThe Prophet prayed while sitting and peoplebehind him prayed while standing،Quranic Arabic Program246Module AR03


منصوبات Lesson 15A: MansubaatThe Result (2)Now compare the result. Each word carried two mark. If your score is below 80%, repeat the test.Englishعربِيمَا يَخْدَعُونَ‏ إِلا أَنفُ‏ ‏َسهُ‏ ‏ْمرقم3 (interrogation + samecategory)43 (negation + samecategory)4151563 (interrogation + samecategory)35536They don’t deceive anyone exceptthemselves.Those of you who die and leave wives,they should devise a bequest for theirwives for sustenance of one yearwithout driving them out (of home)He does not deviate except those whoare morally corrupt.So whoever wants any (religion) otherthan Islam, it will not be accepted fromhimSo they prostrated except IbleesI visited the mosques of the city exceptoneThere are uneducated people who donot consider the 'Book' (of God)anything except their own wishesI read the book except a pageDon’t worship (anyone) except AllahSo what is the reward of that of youwho does so except detestation?It was not appropriate for them to enterit except afraid (of God)He plucked the flowers except a rose.He plucked the flowers except a rose.They will not harm you except teasing.Muhammad is nothing (not a god)except a Prophet.وَالذِينَ‏ يُتَوَفوْنَ‏ مِنْكُمْ‏ وَيَذَرُونَ‏ أَزْوَاجاً‏ وَصِيةً‏لأَزْوَاجِ‏ هِمْ‏ مَتَاعاً‏ إِلَى الْحَوْلِ‏ غَيْرَ‏ إِخْرَا ‏ٍجمَا يُضِل بِهِ‏ إِلا الْفَاسِ‏ قِي ‏َنوَمَنْ‏ يَبْتَغِ‏ غَيْرَ‏فَسَجَدُوا إِلاالإِسْلاِم دِيناً‏ فَلَنْ‏ يُقْبَلَ‏ مِنْهُ‏إِبْلِيسَزُرْتُ‏ مَسَاجِ‏ دَ‏ الْمَدِينَةَ‏ ما عدا واحِ‏ دًامِنْهُمْ‏ أُميونَ‏ لا يَعْلَمُونَ‏ الْكِتَابَ‏ إِلا أَمَانِ‏ يقَرَأتُ‏ الكِتَابَ‏ ما خلا صَفْحَةً‏لا تَعْبُدُونَ‏ إِلا اللهَ‏فَمَا جَزَاءُ‏ مَنْ‏ يَفْعَلُ‏ ذَلِكَ‏ مِنْكُمْ‏ إِلا خِ‏ زْ‏ ‏ٌيمَا كَانَ‏ لَهُمْ‏ أَنْ‏ يَدْخُلُوهَا إِلا خَائِفِي ‏َنقَطَعَ‏ الأزهَارَ‏ خلا الوَرَِدقَطَعَ‏ الأزهَارَ‏ خلا الوَرََدلَنْ‏ يَضُروكُمْ‏ إِلا أَذًىوَمَا مُحَمدٌ‏ إِلا رَسُوٌلQuranic Arabic Program247Module AR03


منصوبات Lesson 15A: MansubaatThe Result (3)Now compare the result. Each line carried four marks. If your score is below 80%, repeat the test.Allah is Powerful over everything.EnglishSurely, Allah is Powerful over everything.Action by:Impact onMeaning:Made emphaticImpact on Form:‏.االله to the word نصب Gaveعربِياللهُ‏ عَلَى كُل شَيْءٍ‏ قَدِيرٌ‏إِناللهَ‏ عَلَى كُل شَيْءٍ‏ قَدِيٌراللهُ‏ يَعْلَمُ‏ مَا يُسِ‏ رونَ‏إنّ◌ّ‏Allah knows what they conceal.Definitely, Allah knows what they conceal.Action by:Impact onMeaning:Made emphaticImpact on Form:‏.االله to the word نصب Gaveأَناللهَ‏ يَعْلَمُ‏ مَا يُسِ‏ روَنهُوَ‏ رُءُوسُ‏ الشيَاطِينِ‏أنّ◌ّ‏They are the heads of devils.Like that they are the heads of devils.Action by:Impact on Meaning:Added the sense of ‘like’Impact on Form:‏.هو to the word نصب Gaveكَأَنهُ‏ رُءُوسُ‏ الشيَاطِي ‏ِنعَذَابُ‏ اللهِ‏ شَدِيدٌ‏كأنّ◌ّ‏The punishment of Allah is hard.But the punishment of Allah is hard.Action by:Impact on Meaning:Added the sense of ‘but’Impact on Form:‏.عذاب to the word نصب Gaveلَكِنعَذَابَ‏ اللهِ‏ شَدِي ‏ٌداللهُ‏ لا يَسْتَحْيِي أَنْ‏ يَضْرِبَ‏مَثَلاً‏لكنAllah does not hesitate to describe an example.Definitely, Allah does not hesitate to describe an example.Action by:Impact onMeaning:Impact on Form:إِن اللهَ‏ لا يَسْتَحْيِي أَ‏ ‏ْنيَضْرِبَ‏ مَثَلاً‏إنّ◌ّ‏Made emphatic‏.االله to the word نصب GaveQuranic Arabic Program248Module AR03


منصوبات Lesson 15A: MansubaatThe Day of Judgment may be near.EnglishI hope that the Day of Judgment may be near.Action by:Impact on Meaning:Added 'I hope that'Impact on Form:‏.ساعة to the word نصب Gaveعربِيالساعَةُ‏ تَكُونُ‏ قَرِيباً‏لَعَلالساعَةَ‏ تَكُونُ‏ قَرِيباً‏الْقُوةُ‏ لِلهِ‏ جَمِيعاً‏لعلThe entire power is with Allah.Definitely, the entire power is with Allah.Action by:Impact on Meaning:Made emphaticImpact on Form:‏.قوة to the word نصب Gaveأَنالْقُوةَ‏ لِلهِ‏ جَمِيعاً‏أنا مِت قَبْلَ‏أنّ◌ّ‏I died before.I wish that I would have been died before.Action by:Impact on Meaning:Added 'I wish that'Impact on Form:‏.أنا to the word نصب Gaveيَا لَيْتَنِي مِت قَبْ‏ ‏َلقَتَلَ‏ الناسَ‏ جَمِيعاً‏ليتHe killed the entire humanity.Whoever killed a person without a legal retaliation or as a mischief in theearth, so it is like that he killed entire humanity.Action by:Impact on Meaning:Added 'like that'Impact on Form:‏.ما to the word نصب Gaveمَنْ‏ قَتَلَ‏ نَفْساً‏ بِغَيْرِ‏ نَفْسٍ‏ أَوْ‏فَسَادٍ‏ فِي الأَرْضِ‏ فَكَأَنمَاقَتَلَ‏ الناسَ‏ جَمِيعاً‏هِيَ‏ لَكَبِيرَةٌ‏كأنShe is great.Surely, she is great.Action by:Impact on Meaning:Made emphaticImpact on Form:‏.هي to the word نصب Gaveإِنهَا لَكَبِيرَةٌ‏شَهِدُوا:‏ الرسُولُ‏ حَقإنّ◌ّ‏They witnessed: 'The Prophet is true.'They witnessed: 'Definitely, The Prophet is true.'Action by:Impact on Meaning:Made emphaticImpact on Form:الرسُولَ‏ حَ‏ ق أَ‏ ن شَهِدُواأنّ◌ّ‏‏.رسول to the word نصب GaveQuranic Arabic Program249Module AR03


منصوبات Lesson 15A: MansubaatThose are yellow camels.Like that those are yellow camels.Action by:EnglishImpact on Meaning:Added 'like that'Impact on Form:‏.هو to the word نصب Gaveعربِيكإنّ◌ّ‏Between me and you, there is distance of the East & the West.I wish that there would be a distance of the East & the West between me andyou.Action by:ليتImpact on Meaning:Added 'I wish that'Majority of them don’t know.But majority of them don’t know.Action by:لكنShe was the decisive.Impact on Meaning:Added 'but'I regret that she was decisive.Action by:ليتThey are hidden eggs.Impact on Meaning:Added 'I regret'Like that they are hidden eggs.Action by:كأنImpact on Meaning:Added 'like that'Allah will describe the matter after that.Impact on Form:I expect that Allah will describe the matter after that.Action by:Gave نصب to the word بين but itis ‏,مبنِي so no apparent changeImpact on Form:‏.أكثر to the word نصب GaveImpact on Form:‏.هي to the word نصب GaveImpact on Form:‏.هن to the word نصب Gaveهُوَ‏ جِ‏ مَالَةٌ‏ صُفْرٌ‏كَأَنهُ‏ جِ‏ مَالَةٌ‏ صُفٌْربَيْنِي وَبَيْنَكَ‏ بُعْدَ‏ الْمَشْرِقَيْنِ‏يَا لَيْ‏ ‏َت بَيْنِي وَبَيْنَكَ‏ بُعْ‏ ‏َدالْمَشْرِقَيْنِ‏أَكْثَرُهُمْ‏ لا يَعْلَمُونَ‏لَكِن أَكْثَرَهُمْ‏ لا يَعْلَمُوَنهِيَ‏ كَانَتْ‏ الْقَاضِيَةَ‏يَا لَيْتَهَا كَانَتْ‏ الْقَاضِيَةَ‏هُن بَيْضٌ‏ مَكْنُونٌ‏كَأَنهُن بَيْضٌ‏ مَكْنُوٌناللهُ‏ يُحْدِثُ‏ بَعْدَ‏ ذَلِكَ‏ أَمْراً‏لَعَل اللهَ‏ يُحْدِثُ‏ بَعْدَ‏ ذَلِ‏ ‏َكأَمْراً‏لعلImpact on Meaning:Added 'I hope'Impact on Form:‏.االله to the word نصب GaveQuranic Arabic Program250Module AR03


منصوبات Lesson 15A: MansubaatEnglishMy nation knows.I wish that my nation would know.Action by: Impact on Meaning: Impact on Form:Added 'I wish'‏.قومي to the word نصب Gaveقَوْمِي يَعْلَمُونَ‏عربِييَا لَيْ‏ ‏َت قَوْمِي يَعْلَمُوَنهُو مَريضٌ‏ذَهب إبراهيمُ‏ إلي الْمُستَشفَىلأنّهُ‏ مَري ‏ٌضليتHe is a patient.Abraham went to the hospital because he is a patient.Action by: Impact on Meaning: Impact on Form:لأنAdded 'because'‏.هو to the word نصب GaveWe grew up ages.But We grew up ages.Action by: Impact on Meaning: Impact on Form:Added 'but'‏.نحن to the word نصب Gaveنَحْنُ‏ أَنشَأْنَا قُرُوناً‏لَكِنا أَنشَأْنَا قُرُوناً‏نَحْنُ‏ أَطَعْنَا اللهَ‏ وَأَطَعْنَاالرسُولَ‏يَا لَيْتَنَا أَطَعْنَا اللهَ‏ وَأَطَعْنَاالرسُولَ‏لكنWe obey Allah and we obey the Prophet.We wish that we would have obeyed Allah and the Prophet.Action by: Impact on Meaning: Impact on Form:ليتAdded 'we wish'‏.نحن to the word نصب GaveAllah guides whomever He wants.But Allah guides whomever He wants.Action by: Impact on Meaning: Impact on Form:Added 'but'‏.االله to the word نصب Gaveاللهُ‏ يَهْدِي مَنْ‏ يَشَاءُ‏لَكِنالْجَو بارِدٌ‏اللهَ‏ يَهْدِي مَنْ‏ يَشَاءُ‏مَا خَرَجتُ‏ البَيتَ‏بارِدٌ‏لأ ن الْجَ‎ولكنThe weather is cold.I didn’t come out of home because the weather is coldAction by: Impact on Meaning: Impact on Form:لإنAdded 'because'‏.الجو to the word نصب GaveQuranic Arabic Program251Module AR03


Lesson 15B: The Law of Zakat & FastingThe Result: Calculate your score. Each paragraph carries 10 mark. If your score is less than 80%, repeatthe exercise. The translation is provided for each paragraph. Text in parenthesis [ ] is the information notdescribe in the original Arabic text but its sense is understood.The Law of Zakatكِتَابُ‏ الزكاةتَعرِيفُ‏ الز كاِةالزكاة فِي اللغِة النماء والزيادة.‏ وتُطلِقُ‏ على كما فِي قوله تعالى:‏ ‏'فلا تُزَكوا أنْفُسَكُ‏ ‏ْم'‏ وتُطلِقُ‏ أيضًا على التطهِيِْر كما فِي قوله تعالى:‏ ‏'قد‏ُب فِي الْمَاِل البَالِِغ نَصَابًا لِلأصنَا ‏ِفأفْلَحَ‏ مَ‏ ‏ْن زَك اها'‏ وتُطلق على الصَلا ‏ِح فِيقال رَجُلٌ‏ زَكِ‏ ي أي زَائٌِد فِي الْخَيْر.‏ والزكاة فِي اصطِلا ‏ِح الفُقَهَاِء:‏ حَق يَجِ‏الثمَانِيَةِ‏ الْمَنصُو ‏ُص عليها فِيكتاب االله تعالى.‏‏(النجم 53:32).الْمَدحِ‏ ،‏(الشمس 91:9)حُكمُ‏ الزكاِةهي أحَ‏ ‏ُد أركا ‏ِن الإسلام الْخَمسَ‏ ‏ِة وهي الرك ‏ُن الثال ‏ُث بع ‏َد الشهَادَتَيْ‏ ‏ِن والصلاةِ.‏ وهي فَرِيضَةٌ‏ واجِ‏ بَةٌ‏ بالكِتَا ‏ِب والس ن‏ِة والإِجْمَاِع...‏‏ُب عليه الزكاةُ‏مَنْ‏ تَجِ‏تَجِ‏ بُ‏ على المسلم الْحُ‎ر الْمَالِ‏ ‏ِك للنصاب.‏ ويُشْتَرَطُ‏ فِي النصَا ‏ِب أ ‏ْن يُحَو ‏ُل عليه الْحَولُ،‏ إلا فِي الزرِع فإنّهُ‏ تَجب فِيه وق ‏َت جَنْيِِه لقوله تعالى:‏ ‏'وَآتُوا حَقهُ‏ يَوْ‏ ‏َمحَصَادِهِ‏ ‏(الأنعام 6:141). كما يُشْتر ‏ُط فِيه أن يكوَن فَاضِلاً‏ عن الْحَاجَا ‏ِت الضَرُورِي‏ِةكالْمَسكَ‏ ‏ِن والْمَطعَِم والْمَلبَ‏ ‏ِس والْمَركَب.‏Definition of ZakatThe literal meaning of Zakat is growth and increase. It is also applied to ‘praise as in Allah’s words: 'Don’t praiseyourself (to claim purity)'. It is also applied on purification as in Allah’s words: 'The one succeeded who purifiedhimself.' It is also applied on rightness. It is said that 'a nice man' i.e. the one who is excessively good. In theterminology of jurists, Zakat means the mandatory receivable right chargeable on the wealth which reach to theminimum Zakatable limit in the eight categories (of wealth) stated in the Allah’s book.Directives about ZakatIt is one of five essential elements of Islam. It is the third element after the two declarations and the prayer. It isobligatory and mandatory by the Book, Sunnah and Consensus (of the Muslims).Zakat is Obligatory for whom?Zakat is obligatory for every Muslim who is free (from slavery) and owner of the minimum taxable amount. It isalso a condition of the taxable amount that a year has been passed on it (i.e. it is in the possession of its owner sinceone year), except in agricultural production because it (Zakat) is mandatory in it at the time of its harvest, asmentioned in Allah’s words: 'Give its obligation on the day of harvest.' Similarly, another condition in it (Nasaab) isthat it is more than the basic needs e.g. residence, food, dress and mounting animal (or vehicle).Rule of the Day!In order to express sickness, the wordsetc. (you’re suffering with cough) سُعَالٌ‏صُدَاعًا بِي e.g. are used بِكَ‏ ، بِِهبِي،‏بِكَ‏ pain), (I’m suffering with a'.ExplanationOne yearAgricultural produceWordExplanationA free person, not a slaveIt is made conditionalWordGrowthExplanationWordالنماءالبَالِغِ‏الْحُريُشْتَرَطُ‏الْحَولُ‏الزرعِ‏ReachingTime of its harvestIt passesMinimum amount of wealth onwhich Zakat is dueنصَابِ‏يُحَولُ‏جَنْيِهِ،‏ حَصَادِهِ‏Quranic Arabic Program252Module AR03


Lesson 15B: The Law of Zakat & Fasting‏ُب فِيها الزكاة ونِصابك ل وقيمة زكاتهالأموال التِي تَجِ‏من هَذِهِ‏ الأموال:‏ أ السَائِمَةُ‏ مِن بَهِيمَ‏ ‏ِة الأنعام وهي ‏(الإِبل،‏ والبقر،‏ والغنم)‏ ب.‏ زكَاةُ‏ الْحُبُو ‏ِب والثَمَاِر.‏ ج زكاةُ‏ الذهَ‏ ‏ِب والفِض‏ِة.‏ د زكاة عُرُو ‏ِض التجارةِ.‏أ السَائِمَةُ‏ مِن بَهِيمَ‏ ‏ِة الأنعام:‏ الإِبِل‏ُب فِيهَا الزكَاةُ،‏ وَاسْتَدَلوا لِذَلِ‏ ‏َك بِأَحَادِي ‏َث كَثِيرَةٍ.‏ وَفِي الْخَيْل خِ‏ لاَ‏ ‏ٌف وَأَما الْبِغَال وَالْحَمِيُرأَجْمَعَ‏ الْفُقَهَاءُ‏ عَلَى أَ‏ ن الإْ◌ِ‏ بِل وَالْبَقََر وَالْغَنَ‏ ‏َم هِي مِ‏ ‏َن الأْ◌َ‏ صْنَا ‏ِف التِي تَجِ‏وَغَيْرُهَا مِ‏ ‏ْن أَصْنَا ‏ِف الْحَيَوَا ‏ِن فَلَيْ‏ ‏َس فِيهَا زَكَاةٌ‏ مَا لَ‏ ‏ْم تَكُ‏ ‏ْن لِلتجَارَةِ.‏،رَوَى البخاري فِي صحيحه بسنده عن أنس بن مالك رضي االله عنه أ ‏ّن أبا بكر الصديق رضي االله عنه كَتَ‏ ‏َب له هذا الكِتَا ‏َب لَمّا وَجهَهُ‏ إلى البَحرَي ‏ِن:‏ بسم االلهالرحمن الرحيم،‏ هذه فريضةٌ‏ الصَدَقَةُ‏ التِي فَرَ‏ ‏َض رسوُل االله صلى االله عليه وسلم على المسلمين والتِي أمََر االلهُ‏ بِها رسولَه صلى االله عليه وسلم فمَن سُئِلَهَا منالمسلمين على وَجهِهَا فَلْيُعْطِها،‏ ومن سُئِ‏ ‏َل فوقها فلا يُعْ‏ ‏ِط:‏The (Categories of) Wealth in which the Zakat is Payable and Minimum Limit for each of them and theValue of ZakatThese categories include: A – Livestock from cattle. They are camels, cows and goats. B – Zakat for grains andfruits. C – Zakat for gold and silver. D – Zakat of the trading merchandise.A – Livestock & Cattle: Camel: The Jurists agree that camel, cows and goats are the category on which Zakat ispayable. They present a lot of Ahadith as evidence. There is a disagreement in case of horses. There is no Zakat inmules, donkeys and other categories of animals if they are not held for trading purposes.Bukhari narrates in his Sahidh with his chain of narrators reaching to Anas Ibn Malik that Abu Bakr Al-Siddiquewrote a letter directing to Bahrain: 'In the name of Allah, the Most Affectionate, the Merciful. This is the mandatorycharity that Allah’s Prophet made obligatory on the Muslims and what Allah has instructed His prophet. So whoeveramong Muslims is asked about it, he should pay it. And whoever is asked anything beyond that, he should not pay.َIf the number of camels is up to 24, a goat will be paidfor every five camels.If they reach to 25 – 35, a one-year old she-camel willbe payable.مِنَ‏ الإبِِل فما دُونَهَا من الغَنَِم ‏ّل خَم ‏ٍس شاةٌ.‏ فِي أربع ‏َن ففِيها بِن ‏ُتإلى خَم ‏ٍس وثلاثين فإذا بَلَغَ‏ ‏ْت خَمسًا وعِشرين مُخَاضٍ‏ أُنثَى.‏(35)(25)(24)ExplanationWordExplanationWordExplanationWordMulesDonkeysHe should not giveFruits of a gardenGoldSilverThe animals who eat grassand herbsالسَائِمَةُ‏بَهِيمَةِ‏الأنعامالثَمَارِ‏الذهَبِ‏الفِضةِ‏الْبِغَالالْحَمِيرُ‏لا يُعْطِ‏AnimalsCattle, livestockA sheepA one-year old she-camelThey agreedKinds, speciesCamelالإِبلالبقرأَجْمَعَ‏أْ◌َ‏ صْنَافِ‏شاةٌ‏بِنتُ‏ مُخَاضٍ‏CowsFemaleالغنماسْتَدَلواThey based their view أُنثَىSheep or goatsHorsesحُبُوبِ‏Grains, crops الْخَيْلQuranic Arabic Program253Module AR03


Lesson 15B: The Law of Zakat & FastingIf they reach to 36 – 45, a two-years old she-camel will bepayable.If they reach to 46 – 60, a three-years old she-camel will bepayable which is able to have sex with the camels.If they reach to 61 – 75, a four-years old she-camel will bepayable.If they reach to 76 – 90, two two-years old she-camels will bepayable, which are able to have sex with the camels.If they reach to 91 – 120, two three-years old she-camels will bepayable.If they exceed 120, a two-years old she-camel will be payable ineach 40 camels and a three-years old she-camel will be payable ineach 50 camels.If a person only has 4 camels, there will not be any charitypayable in that except its owner wants to pay something. If thenumber reaches at 5 camels, a lamb will be payable.' (Hadith)A – Livestock & Cattle : Cows No Zakat is payable up to 30 cows held as livestock. If they reach from 30 – 39, a one-year old cow or bull will bepayable. If they reach from 40 – 59, a two-years old cow will be payable. If they reach from 60 – 69, two one-year old cows will bepayable. If they reach from 70 – 79, a two-years and a one-year old cow orbull will be payable. If they reach from 80 – 89, two two-years old cows will bepayable. If they reach from 90 – 99, three two-years old cows will bepayable.(45) فإذا بلغت سِ‏ تًا وثلاثين (36)ففِيها بِن ‏ُت لُبُوٍن أنثى.‏ فإذا بلغت ستا وأربعينطَرُوْقةُ‏ الْجُمُل.‏ فإذا بلغت واحِ‏ دةٌ‏ وستينففِيها جَذَعَةٌ.‏إلى خَمس وأربعينإلى ستين (60)إلى خَمس وسبعينففِيها حِ‏ قةٌ‏(75)(90)(46)(61) فإذا بلغت ستا وسبعين (76)لَبُونٍ.‏ فإذا بلغت إحدى وتسعينففِيها حِ‏ قتان طَرُوقتا الجمل.‏إلى تسعينإلى عشرين ومائةففِيها بِنتَا(120)(120)(91) فإذا زادت على عشرين ومائةلَبون وفِيكل خَمسين حِ‏ قة.‏ففِي كل أربعي ‏َن بن ‏ُت و من لَم يَكُن معه إلا أربََع مِ‏ ‏َن الإبِِل فليس فِيها صَدَقَةٌ‏ إلاأن يَشَاءَ‏ رَبها،‏ فإذا بلغت خَمسًا من الإبل ففِيها شاةٌ...'‏الحديث.‏أ السَائِمَةُ‏ مِن بَهِيمَ‏ ‏ِة الأنعام:‏ البقر(30)(30) ليس فِيما دُوَن الثلاثين فإذا بَلَغَت ثلاثينوثلاثينمِنَ‏ البَقَ‏ ‏ِر السَائِمَ‏ ‏ِة زَكَاةٌ.‏ففِيها تَبِيْ‏ ‏ٌع أو تَبِيْعةٌ‏ إلى تس ‏ٍع(40).(39) فإذا بلغت أربعينففِيها مُسنة إلى تِس ‏ٍع و خَمسين(60).(59) فإذا بلغت ستينففِيها تَبِيْعان إلى تِس ‏ٍع و ستين.(79)(70).(69) وفِي السبعين وفِي الثمانينمسنة وتبيع إلى تِس ‏ٍع و سبعين.(89).(99)(80) مُسنتان إلى تِس ‏ٍع و ثَمانين وفِي التسعين (90)ثلاثة تُبَاعٌ‏ إلى تِس ‏ٍع و تسعينWorth Reading:The Revolution Occurred. What is the reason of our negativ